T50n2064_神僧傳
大正藏第 50 冊 No. 2064 神僧傳
No. 2064
御製神僧傳序
神僧者。神化萬變。而超乎其類者也。然皆有傳。散見經典。觀者猝欲考求。三藏之文。宏博浩汗。未能周遍。是以世多不能盡知。而亦莫窮其所以為神也。故間翻閱。采輯其傳。總為九卷。使觀者不必用力于搜求。一覽而盡得之。如入寶藏而眾美畢舉。遂用刻梓以傳。昭著其跡于天地間。使人皆知神僧之所以為神者有可徴矣。用書此于編首。概見其大意云爾。
永樂十五年正月初六日
神僧傳卷第一
摩騰
釋摩騰。本中天竺人也。美風儀解大小乘經。常以游化為任。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。遂致二國交歡。由是顯譽。逮漢永平中明帝夜夢金人飛空而至。乃大集群臣以占所夢。通人傅毅奏曰。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。往天竺尋訪佛法。愔等於彼遇見摩騰。要還漢地。騰誓志弘通不憚疲苦。冒涉流沙至於雒邑。明帝甚加賞接。于城西門外立精舍以處之。漢地有沙門。自騰始也。但大法初傳未有歸
【現代漢語翻譯】 現代漢語譯本： 大正藏第 50 冊 No. 2064 神僧傳
No. 2064
御製神僧傳序
神僧，乃是神妙變化，超越同類者。然而他們都有傳記，散見於經典之中。讀者若想倉促考證，三藏（Tipitaka）之文宏大浩瀚，難以周全遍覽。因此世人大多不能完全瞭解，也無法窮盡他們之所以為神的原因。所以我便抽空翻閱，采輯他們的傳記，總共分為九卷，使讀者不必費力搜尋，一覽便可盡得。如同進入寶藏，各種美好事物都呈現在眼前。於是用刻版印刷來流傳，將他們的事蹟昭示于天地之間，使人們都知道神僧之所以為神，是有跡可循的。因此在書的開篇寫下這些，概括地說明其大意。
永樂十五年正月初六日
神僧傳卷第一
摩騰（Mātan்ga）
釋摩騰（Śramaṇa Mātan்ga），本是中天竺人。儀表堂堂，通曉大小乘經典。常以遊歷教化為己任。前往天竺（India）附庸的小國宣講《金光明經》（Suvarṇaprabhāsa Sūtra）。適逢敵國入侵邊境，摩騰（Mātan்ga）心想：『經中說，能宣說此法，會得到地神護佑，使所居住的地方安樂。如今戰火方起，難道這經文沒有用處嗎？』於是發誓不顧自身安危，親自前往勸和，最終促成兩國和好。因此聲名顯赫。到了漢朝永平年間，明帝夜裡夢見金人從空中飛來。於是召集大臣占卜所夢。通人傅毅奏道：『臣聽說西域有神，名叫佛（Buddha）。陛下所夢恐怕就是他吧。』明帝認為有理。便派遣郎中蔡愔（Cai Yin）、博士弟子秦景（Qin Jing）等人，前往天竺（India）尋訪佛法。蔡愔（Cai Yin）等人在那裡遇見摩騰（Mātan்ga），邀請他前往漢地。摩騰（Mātan்ga）立誓弘揚佛法，不畏懼疲憊辛苦，冒險穿越流沙，到達雒邑（Luoyang）。明帝對他非常賞識接待，在城西門外建立精舍來安置他。漢地有沙門（Śramaṇa），從摩騰（Mātan்ga）開始。但大法初傳，還沒有歸
【English Translation】 English version: Taisho Tripitaka Volume 50, No. 2064, Biographies of Divine Monks
No. 2064
Imperial Preface to the Biographies of Divine Monks
Divine monks are those who are divinely transformed in myriad ways and transcend their own kind. Yet, they all have biographies, scattered throughout the scriptures. If a reader suddenly wishes to investigate, the texts of the Tipitaka are vast and extensive, making it impossible to thoroughly examine them. Therefore, most people cannot fully understand them, nor can they fathom the reason for their divinity. Thus, I have taken the time to browse through and compile their biographies, totaling nine volumes, so that readers do not have to exert effort in searching and can obtain everything at a glance. It is like entering a treasure trove where all kinds of beautiful things are presented. Consequently, I use woodblock printing to disseminate them, making their deeds known throughout the world, so that people may all know that the divinity of divine monks is verifiable. Therefore, I write this at the beginning of the compilation to give a general overview of its main idea.
The sixth day of the first month of the fifteenth year of Yongle
Biographies of Divine Monks, Volume 1
Mātan்ga (摩騰)
Śramaṇa Mātan்ga (釋摩騰) was originally from Central India. He had a handsome appearance and understood the Mahayana and Hinayana scriptures. He often took it as his duty to travel and teach. He went to a small vassal state of India to lecture on the Suvarṇaprabhāsa Sūtra (金光明經). Coincidentally, an enemy country invaded the border. Mātan்ga (摩騰) thought, 'The sutra says that one who can expound this Dharma will be protected by the earth deities, making the place where they reside peaceful and happy. Now that the flames of war have just begun, is this sutra of any benefit?' Therefore, he vowed to disregard his own safety and personally went to mediate, eventually bringing about reconciliation between the two countries. As a result, he became famous. During the Yongping era of the Han dynasty, Emperor Ming dreamed of a golden man flying from the sky. He then gathered his ministers to interpret the dream. The scholar Fu Yi (傅毅) reported, 'I have heard that there is a deity in the Western Regions named Buddha (佛). The one Your Majesty dreamed of must be him.' The Emperor thought it was reasonable. He then sent the courtier Cai Yin (蔡愔), the erudite Qin Jing (秦景), and others to India to seek the Buddha's teachings. Cai Yin (蔡愔) and the others met Mātan்ga (摩騰) there and invited him to return to the Han land. Mātan்ga (摩騰) vowed to propagate the Dharma, not fearing fatigue and hardship, venturing through the shifting sands to reach Luoyang (雒邑). Emperor Ming greatly appreciated and received him, establishing a monastery outside the west gate of the city to accommodate him. The presence of Śramaṇa (沙門) in the Han land began with Mātan்ga (摩騰). However, the great Dharma was newly transmitted, and there was no return.
信。故蘊其深解無所宣述。后卒于雒陽。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。外國有王嘗毀破諸寺。唯招提寺未及毀壞。夜有一白馬繞塔悲鳴。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。
法蘭
竺法蘭。中天竺人也。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。既達雒陽與騰同止。少時便善漢言。愔于西域獲經。即為翻譯。所謂十地斷結佛本生法海藏佛本行四十二章等五部。會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。是優田王旃檀像師第四作。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問東方朔。朔雲。可問西域梵人。法蘭既至。眾追問之。蘭云。世界終盡劫火洞燒。此灰是也。其言有徴。信者甚眾。后卒于雒陽。春秋六十餘矣。
世高
安清字世高。安息國王子也。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棕達。嘗行。見群燕忽謂伴曰。燕云。應有送食者
【現代漢語翻譯】 現代漢語譯本：因此，他深藏理解，無法用言語表達。後來在雒陽去世。有記載說，迦葉摩騰翻譯了《四十二章經》一卷，最初封存在蘭臺石室的第十四間中。迦葉摩騰居住的地方，就是現在雒陽城西雍門外的白馬寺。相傳外國有國王曾經毀壞寺廟，只有招提寺沒有被毀壞。夜裡有一匹白馬繞著塔悲鳴，（寺里的人）就將此事稟告了國王。國王就停止了毀壞寺廟。因此將招提寺改名為白馬寺。所以後來的寺廟立名，大多取法於此。 竺法蘭（Dharmaratna）。是中天竺人。自稱誦讀經論數萬章，是天竺學者的老師。當時蔡愔（Cai Yin）到達那個國家，竺法蘭與迦葉摩騰共同約定遊歷教化，於是相隨而來。到達雒陽后，與迦葉摩騰一同居住。不久就能說流利的漢語。蔡愔從西域獲得的佛經，就由他們翻譯。有所謂《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。後來遇到遷都和寇亂，《十地斷結經》、《佛本生經》、《法海藏經》、《佛本行經》四部經書遺失，沒有流傳下來。只有《四十二章經》在江左地區流傳，現在還能看到，大約有兩千多字。漢地現存的佛經中，只有這部經是最早的。蔡愔又從西域得到一幅釋迦牟尼佛倚像的畫像，是優填王（Udayana）用旃檀木製作的佛像的第四個摹本。到達雒陽后，漢明帝就命令畫工臨摹畫像，放置在清涼臺中和顯節陵上。舊的畫像現在已經不存在了。過去漢武帝開鑿昆明池，在池底得到黑色的灰燼，詢問東方朔（Dongfang Shuo）。東方朔說，可以問西域的梵人。竺法蘭到達后，眾人追問他。竺法蘭說，世界終結時，會經歷劫火焚燒，這些灰燼就是劫火燒過的灰燼。他的話應驗了，相信的人很多。後來在雒陽去世，享年六十多歲。 安世高（An Shigao），字世高。是安息國的王子。從小就以孝順的行為著稱。而且志向遠大，聰明敏捷，專心好學。外國的典籍以及七曜五行、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，應該有送食物的人來。
【English Translation】 English version: Therefore, he held profound understanding within, unable to express it in words. Later, he passed away in Luoyang. Records state that Kasyapa Matanga translated the 'Sutra of Forty-two Chapters' in one volume, initially sealed in the fourteenth room of the Stone Chamber of Lantai. The place where Kasyapa Matanga resided is now the White Horse Temple outside Yongmen in the west of Luoyang city. Tradition says that a foreign king once destroyed temples, but Zhaoti Temple was spared. One night, a white horse circled the pagoda, neighing sadly. (The people of the temple) reported this to the king, who then stopped destroying temples. Therefore, Zhaoti Temple was renamed White Horse Temple. Thus, the naming of later temples often followed this example. Dharmaratna (竺法蘭). He was a native of Central India. He claimed to have recited tens of thousands of chapters of scriptures and treatises, and was a teacher of scholars in India. At that time, when Cai Yin (蔡愔) arrived in that country, Dharmaratna and Kasyapa Matanga jointly agreed to travel and propagate the teachings, and thus came together. After arriving in Luoyang, they lived together with Kasyapa Matanga. Soon, he was fluent in Chinese. The Buddhist scriptures that Cai Yin obtained from the Western Regions were translated by them. These included the 'Dasabhumika-nirgrantha Sutra', 'Buddha Jataka Sutra', 'Dharma-samudra-nidhana Sutra', 'Buddha's Acts Sutra', and the 'Sutra of Forty-two Chapters'. Later, due to the relocation of the capital and the chaos of the invasion, the 'Dasabhumika-nirgrantha Sutra', 'Buddha Jataka Sutra', 'Dharma-samudra-nidhana Sutra', and 'Buddha's Acts Sutra' were lost and not transmitted. Only the 'Sutra of Forty-two Chapters' was circulated in the Jiangzuo region, and it can still be seen today, with about two thousand words. Among the Buddhist scriptures extant in the Han region, only this sutra is the earliest. Cai Yin also obtained from the Western Regions a painting of Shakyamuni Buddha leaning on a seat, which was the fourth copy of the sandalwood image made by King Udayana (優填王). After arriving in Luoyang, Emperor Ming of Han ordered painters to copy the painting and place it in the Qingliang Terrace and on the Xianjie Mausoleum. The old painting no longer exists today. In the past, Emperor Wu of Han dug the Kunming Pond and found black ashes at the bottom of the pond, and asked Dongfang Shuo (東方朔). Dongfang Shuo said that he could ask the Brahmins of the Western Regions. After Dharmaratna arrived, the crowd questioned him. Dharmaratna said that when the world ends, it will experience the burning of the kalpa fire, and these ashes are the ashes burned by the kalpa fire. His words were verified, and many people believed him. Later, he passed away in Luoyang at the age of sixty. An Shigao (安世高), courtesy name Shiga. He was a prince of the Parthian kingdom. From a young age, he was known for his filial piety. Moreover, he had great aspirations, was intelligent and quick-witted, and devoted himself to learning. He was proficient in foreign books, as well as the Seven Luminaries, 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.'
。頃之果有致焉。眾咸奇之。雋異之聲早被西域。讓國出家修道。博曉經藏尤精阿毗曇學。既而遊方遍歷諸國。以漢桓初年到中夏。通習華言宣譯諸經。多有神蹟。自稱先身已經出家。有一同學多瞋。分衛值施主不稱。每輒懟(音隊)恨。高屢加訶諫。終不悛改。如此二十餘年。乃與同學辭訣云。我當往廣畢宿世之對。卿明經精勤不在吾后。而性多恚怒命過當受惡形。我若得道必當相度。既而適廣州值寇亂。路逢一少年。唾手拔刀曰。真得汝矣。高笑曰。我宿命負卿遠來相償。卿之忿怒故是前世時意也。乃延頸受刃容無懼色。少年殺之。觀者填陌。莫不駭其奇異。已而神識還為安息王太子。游化中國。值靈帝末關洛擾亂。乃振錫江南云。我當過廬山度昔同學。行達䢼(音恭)亭湖廟。此廟舊有威靈。商旅祈禱能分風送船上下。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。高同旅三十餘船奉牲請福。神乃降祝曰。舫有沙門可便呼上。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
【現代漢語翻譯】 不久之後，這件事果然發生了，大家都覺得很神奇。Kao 的卓越名聲很早就傳到了西域。他放棄了王位，出家修行，廣泛通曉佛教經典，尤其精通阿毗曇（Abhidhamma，論藏）學。之後，他四處遊歷各國，在漢桓帝初年到達中國。他精通漢語，翻譯了許多佛經，顯現了很多神蹟。他自稱前世就已經出家。他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，總是抱怨憎恨。Kao 多次勸誡他，但他始終不肯悔改。這樣過了二十多年，Kao 就和同學告別說：『我將要去償還前世的宿債。你精通佛經，勤奮修行，不比我差，只是性情暴躁易怒，死後將會遭受醜陋的果報。如果我得道，一定會來度化你。』之後，Kao 到了廣州，正趕上戰亂。路上遇到一個少年，唾手拔刀說：『終於找到你了！』Kao 笑著說：『我前世欠了你的債，所以遠道而來償還。你的憤怒，正是前世的因緣。』於是他伸長脖子，接受刀刃，神色沒有絲毫懼怕。少年殺了他。觀看的人擠滿了道路，無不驚駭他的奇異。之後，他的神識又轉世為安息（Anxi，古國名，即Parthia）的王太子，到中國遊歷教化。正趕上漢靈帝末年，關洛一帶發生動亂，於是他拄著錫杖來到江南說：『我將去廬山度化我以前的同學。』他走到䢼亭（Quting）湖廟。這個廟向來有威靈，商旅祈禱，神會分別順風送船，讓船隻上下通行，不會滯留。曾經有人想乞求神竹，沒有得到允許就擅自拿走，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。Kao 和同伴三十多條船，帶著祭品祈求神靈賜福。神靈降下祝語說：『船上有沙門（Shamen，出家修道的人），可以請他上來。』客人們都非常驚訝，請 Kao 進入廟中。神靈告訴 Kao 說：『我以前在外國和你一起出家修道，喜歡佈施，但是性情暴躁易怒。現在做了䢼亭廟的神，周圍千里都是我管轄的地方。因為佈施的緣故，我有很多珍貴的玩物；因為瞋恚的緣故，我墮落到做了神。今天見到同學，悲喜交加難以言說。我的壽命快要到頭了，而且形體醜陋巨大。如果我在這裡捨棄生命，屍體污染了江湖，我將要到山西的沼澤中去。這具身體滅亡之後，』
【English Translation】 Soon after, it indeed happened as predicted, and everyone marveled at it. Kao's extraordinary reputation had spread to the Western Regions early on. He renounced his kingdom to become a monk and cultivate the Way, widely understanding the Buddhist scriptures, especially proficient in Abhidhamma (論藏) studies. Afterward, he traveled to various countries, arriving in China during the early years of Emperor Huan of Han. He became fluent in Chinese, translated many Buddhist scriptures, and manifested many miraculous events. He claimed that he had already been a monk 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 always complain and resent it. Kao repeatedly admonished him, but he never repented. After more than twenty years, Kao bid farewell to his fellow student, saying, 'I am going to repay my karmic debts from a past life. You are proficient in the scriptures and diligent in practice, no less than I am, but your temperament is irritable and prone to anger. After death, you will suffer an ugly retribution. If I attain enlightenment, I will surely come to liberate you.' Later, Kao arrived in Guangzhou, encountering war and chaos. On the road, he met a young man who spat on his hand, drew his sword, and said, 'I've finally found you!' Kao smiled and said, 'I owed you a debt in a past life, so I have come from afar to repay it. Your anger is precisely the cause and condition from a previous existence.' Then he stretched out his neck to receive the blade, his expression showing no fear. The young man killed him. The onlookers filled the streets, all astonished by his extraordinary behavior. Afterward, his consciousness was reborn as the crown prince of Anxi (安息, Parthia), traveling to China to teach and transform. During the late years of Emperor Ling of Han, turmoil broke out in the Guanzhong and Luoyang areas, so he traveled to Jiangnan with his staff, saying, 'I will go to Mount Lu to liberate my former classmate.' He arrived at the Quting (䢼亭) Lake Temple. This temple had always been known for its spiritual power. Merchants and travelers who prayed there would receive favorable winds to guide their boats up and down the lake without delay. Once, someone tried to take a sacred bamboo without permission, and the boat immediately capsized, with the bamboo returning to its original place. From then on, boatmen revered and feared the temple, taking great care. Kao and his companions, in more than thirty boats, offered sacrifices to pray for blessings from the spirit. The spirit descended and proclaimed, 'There is a Shamen (沙門, a monk) on one of the boats. Invite him to come up.' The guests were all surprised and invited Kao into the temple. The spirit told Kao, 'In a past life, I was a monk with you in a foreign country, fond of giving alms but prone to anger. Now I am the spirit of the Quting Temple, governing the surrounding thousands of miles. Because of my almsgiving, I have many precious treasures; because of my anger, I have fallen into this divine retribution. Today, seeing my fellow student, my feelings of sorrow and joy are difficult to express. My lifespan is coming to an end, and my form is ugly and large. If I abandon this life here, my corpse will pollute the rivers and lakes. I will go to the marshes of Shanxi. After this body perishes,'
恐墮地獄。吾有絹千匹並雜寶物。可為立法營塔使生善處也。高曰。遠來相度何不出形。神曰。形甚醜異眾人必懼。高曰。但出衆不怪也。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。即以廟物為造東寺。高去後神即命過。暮有一少年上船。長跽高前受其咒愿。忽然不見。高謂船人曰。向之少年即䢼亭廟神。得離惡形矣。於是廟神歇矣。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。尋其前世害已少年。時少年尚在。高徑投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。正值市中有群鬥者。誤傷高首。應時殞命。廣州客頻驗二報。遂精勤佛法具說事緣。遠近聞知莫不嘆異焉。
僧會
釋僧會。俗姓康氏。其先康居國人。世居天竺。其父因商賈移于交址。會年十餘歲。二親並亡。以至性居憂。服闋出家。厲行甚峻。為人弘雅有識量。篤志好學。明解三藏博覽六經。天文圖緯多所綜涉。辨于樞機頗屬文翰。
【現代漢語翻譯】 現代漢語譯本：恐怕會墮入地獄。我這裡有絹一千匹以及各種寶物，可以用來為我立法建造佛塔，使我能轉生到好的地方。高僧回答說：『你遠道而來請求幫助，為何不現出你的真形呢？』神說：『我的形狀非常醜陋怪異，人們一定會害怕。』高僧說：『只要現出真形，眾人不覺得奇怪就行了。』神從床后探出頭來，原來是一條大蟒蛇，不知道尾巴有多長，一直到高僧的膝蓋邊。高僧對著它用梵語唸誦了幾遍，讚美之聲非常契合。蟒蛇悲傷地流淚如雨，一會兒就隱去了。高僧隨即拿了絹和寶物告別離去。船伕揚帆起航，蟒蛇又現出身形，爬到山上眺望。眾人向它揮手，然後它才消失。轉眼之間，船就到達了豫章。高僧立即用廟裡的財物建造了東寺。高僧離開后，神就命終了。傍晚，有一個少年上了船，長跪在高僧面前接受他的咒愿，忽然就不見了。高僧對船上的人說：『剛才的少年就是䢼亭廟的神，他得以脫離惡劣的形體了。』於是䢼亭廟的神靈就消失了，不再有靈驗。後來有人在山西的沼澤中看到一條死蟒蛇，頭尾綿延數里，就是現在的潯陽郡蛇村。高僧後來又到了廣州，尋找他前世所害的少年。當時少年還在。高僧直接到他家，說了昔日償還報應的事情，並敘述了前世的因緣。少年歡喜地接待他，說：『我還有剩餘的報應未了，現在應當到會稽去了結。』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，到達會稽。到達后就進入市場，正趕上市中有人在爭鬥，誤傷了高僧的頭部，當即殞命。廣州的客人多次驗證了這二世的報應，於是精勤地修習佛法，詳細地講述了事情的緣由。遠近的人們聽說了，沒有不感嘆驚異的。
釋僧會（釋：通常指佛教的僧侶；僧會：人名）。俗姓康氏，他的祖先是康居國（康居國：中亞古國）人，世代居住在天竺（天竺：古代印度的稱謂）。他的父親因為經商而遷居到交址（交址：古代地名，位於今越南北部）。僧會十多歲時，父母都去世了，他以極大的孝心守喪。服喪期滿后，他就出家了，嚴格地奉行戒律。他為人弘大文雅，有見識和氣量，專心致志地愛好學習，精通三藏（三藏：佛教經典的總稱），廣泛地閱讀六經（六經：儒家經典的總稱）。對於天文、圖讖、緯書等都有廣泛的涉獵。他善於分析事物的關鍵，也擅長寫作文章。
【English Translation】 English version: 'I fear falling into hell. I have a thousand rolls of silk and various treasures that can be used to commission the construction of a pagoda to create merit so that I may be reborn in a good place.' The eminent monk replied, 'You have come from afar seeking help, why not reveal your true form?' The spirit said, 'My form is extremely ugly and strange; people will surely be frightened.' The eminent monk said, 'Just reveal your form, and the people will not find it strange.' The spirit emerged from behind the bed, revealing itself as a large python, its tail of unknown length, reaching to the eminent monk's knees. The eminent monk chanted in Sanskrit several times, the praises resonating perfectly. The python wept tears like rain and soon disappeared. The eminent monk then took the silk and treasures, bid farewell, and departed. The boatmen raised the sails, and the python reappeared, climbing the mountain to gaze. The people waved to it, and then it vanished. In an instant, the boat reached Yuzhang. The eminent monk immediately used the temple's resources to build the Eastern Temple. After the eminent monk left, the spirit died. In the evening, a young man boarded the boat, knelt before the eminent monk, and received his blessings, then suddenly disappeared. The eminent monk said to the boatmen, 'The young man just now was the spirit of the Qiuting Temple, and he has been freed from his evil form.' Thus, the spirit of the Qiuting Temple vanished and no longer had any efficacy. Later, someone saw a dead python in the marshes of Shanxi, its head and tail spanning several miles; this is now the Snake Village of Xunyang Prefecture. Later, the eminent monk went to Guangzhou to find the young man he had harmed in a previous life. At that time, the young man was still alive. The eminent monk went directly to his house, told him about the repayment of the past, and recounted their past lives' karma. The young man joyfully received him, saying, 'I still have remaining retribution to settle; now I should go to Kuaiji to complete it.' The guest from Guangzhou then realized that the eminent monk was no ordinary person, awakened, repented of his past sins, and generously supported the eminent monk, following him eastward, arriving at Kuaiji. Upon arriving, they entered the market, where a group of people were fighting, and the eminent monk was accidentally struck in the head and died on the spot. The guest from Guangzhou repeatedly witnessed these two lifetimes of retribution, and thus diligently practiced the Buddha's teachings, explaining the cause of the events in detail. People far and near who heard of it were all amazed and astonished.'
釋 Seng Hui (釋: Usually refers to Buddhist monks; Seng Hui: a personal name). His secular surname was Kang. His ancestors were from the country of Kangju (康居國: an ancient country in Central Asia) and had lived in Tianzhu (天竺: the ancient name for India) for generations. His father moved to Jiaozhi (交址: an ancient place name, located in what is now northern Vietnam) because of trade. When Seng Hui was just over ten years old, both of his parents died, and he mourned them with great filial piety. After the mourning period was over, he became a monk and strictly observed the precepts. He was magnanimous and elegant, with insight and capacity, and he was dedicated to learning. He was proficient in the Tripitaka (三藏: the general term for Buddhist scriptures) and widely read the Six Classics (六經: the general term for Confucian classics). He had a wide range of knowledge in astronomy, divination, and apocryphal texts. He was good at analyzing the key points of things and was also skilled in writing.
時孫權已制江左。而佛教未行。赤烏十年初達建業。營立茅茨設像行道。時吳國以初見沙門。睹形而未及其道。疑為矯異。有司奏曰。有胡人入境。自稱沙門。容服非常。事應檢察。權曰。昔漢明帝夢神號稱為佛。彼之所事豈其遺風耶。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。昔阿育王起塔及八萬四千。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。以銅瓶加幾燒香禮請。七日期畢寂然無應。求申二七。亦復如之。權曰。此欺誑將欲加罪。會更請三七日。權又特聽。會謂法侶曰。宣尼有言。文王既沒文不在茲乎。法雲應降。而吾等無憾。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。明旦權自手執瓶瀉于銅盤。舍利所沖盤即破碎。權肅然驚起曰。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。權大嗟伏。即為建塔。以始有佛寺故
【現代漢語翻譯】 現代漢語譯本 當時孫權已經控制了江東地區，但是佛教尚未流行。赤烏十年（公元247年），佛教初次傳入建業（今南京），僧人們搭建茅屋，設立佛像，舉行佛事活動。當時吳國人初次見到沙門（Śrāmaṇa，佛教出家人的通稱），看到了他們的外形卻不瞭解他們的教義，懷疑他們是裝模作樣。有關官員上奏說：『有胡人進入我國境內，自稱沙門，他們的服飾容貌非常奇特，應該加以檢查。』孫權說：『過去漢明帝曾經夢見神靈，神靈自稱為佛，這些沙門所信奉的，莫非是漢明帝夢中神靈的遺風嗎？』於是召見沙門詰問，『你們的佛法有什麼靈驗之處？』 會（指康僧會，Kangseng Hui）回答說：『如來（Tathāgata，佛的稱號之一）示寂已經過去一千多年了，但佛的遺骨舍利（Śarīra，佛陀火化后的遺留物）仍然顯示著神奇的光芒。過去阿育王（Aśoka，古印度孔雀王朝的國王）建造了八萬四千座佛塔，佛塔寺廟的興建，正是爲了彰顯佛陀的遺教。』孫權認為這是誇大其詞，就對康僧會說：『如果能得到舍利，我就為你建造佛塔。如果純屬虛妄，國家自有刑罰。』康僧會請求給他七天時間。然後告訴他的同伴說：『佛法的興盛或衰敗，就在此一舉了。現在不拿出至誠之心，以後還有什麼機會呢？』於是大家一起齋戒沐浴，在靜室中以銅瓶放在幾案上，燒香禮拜祈請。七天期限到了，卻寂然無應。康僧會請求再給十四天，結果還是如此。孫權說：『這是欺騙，準備要加罪於他。』康僧會再次請求給予二十一天，孫權特別允許了。 康僧會對他的同伴們說：『孔子（宣尼）說過，文王去世后，文化不就在我這裡嗎？佛法之云應該降臨，而我們卻毫無感應，難道還要依靠國王的權威嗎？應當以誓死為期啊！』二十一天期限將滿，仍然一無所獲，大家都非常害怕。到了五更時分，忽然聽到瓶中發出『鏘』的一聲。康僧會親自去看，果然得到了舍利。第二天早晨，孫權親自用手拿著瓶子，將舍利倒在銅盤裡，舍利衝擊銅盤，銅盤立刻破碎。孫權肅然起敬，驚歎道：『這是希有的祥瑞啊！』康僧會進一步說：『舍利的威神，豈止是光芒而已，即使是劫火（世界末日的大火）也不能焚燒，金剛杵（Vajra，一種法器）也不能擊碎。』孫權命令試一試。康僧會再次發誓說：『佛法之云正要普施，蒼生仰望恩澤，希望再次顯示神蹟，以廣佈靈驗。』於是將舍利放在鐵砧（Tiě Zhēn）上，讓力士用錘子敲擊它。結果鐵砧和鐵錘都凹陷下去，而舍利卻毫髮無損。孫權非常歎服，立刻為之建造佛塔。因為這是最初建立的佛寺，所以...
【English Translation】 English version At that time, Sun Quan (Sūn Quán, Emperor of Wu) had already established his rule in Jiangzuo (Jiāngzuǒ, the area south of the Yangtze River), but Buddhism had not yet flourished. In the tenth year of Chiwu (Chìwū, an era name of the Three Kingdoms period, 247 AD), Buddhism first arrived in Jianye (Jiànyè, present-day Nanjing). Monks built thatched huts, set up statues, and performed Buddhist rituals. At that time, the people of Wu saw Śrāmaṇas (Shāmén, Buddhist monks) for the first time, observing their appearance but not understanding their teachings, and suspected them of being pretentious. Officials reported, 'There are Hu people (Húrén, non-Han people) entering our territory, calling themselves Śrāmaṇas. Their attire and appearance are very unusual and should be investigated.' Sun Quan said, 'In the past, Emperor Ming of Han (Hàn Míngdì) dreamed of a deity who called himself Buddha. Could what these Śrāmaṇas believe in be a remnant of that deity's influence?' He then summoned the Śrāmaṇas for questioning, asking, 'What miraculous powers does your Dharma possess?' Kangseng Hui (Kāngsēng Huì, a Buddhist monk) replied, 'More than a thousand years have passed since the Tathāgata (Rúlái, one of the titles of the Buddha) passed away, but the relics (Śarīra, the remains after the Buddha's cremation) of the Buddha still display miraculous radiance. In the past, King Aśoka (Āyùwáng, an ancient Indian emperor) built eighty-four thousand pagodas. The construction of pagodas and temples is precisely to manifest the Buddha's teachings.' Sun Quan considered this an exaggeration and said to Kangseng Hui, 'If you can obtain a Śarīra, I will build a pagoda for you. If it is false, the state has its own punishments.' Kangseng Hui requested seven days. Then he told his companions, 'The rise or fall of the Dharma depends on this one action. If we do not act with utmost sincerity now, what opportunity will there be later?' So they all fasted and purified themselves, placing a copper vase on a table in a quiet room, burning incense, and praying. The seven-day period ended, but there was no response. Kangseng Hui requested another fourteen days, but the result was the same. Sun Quan said, 'This is deception, and I intend to punish him.' Kangseng Hui requested another twenty-one days, and Sun Quan specially granted it. Kangseng Hui said to his companions, 'Confucius (Xuānní) said, 'After the death of King Wen, is not culture here with me?' The clouds of Dharma should descend, but we have no response. Must we rely on the authority of the king? We should pledge to die for this!' The twenty-one-day period was about to expire, and still nothing had been obtained. Everyone was very afraid. At the fifth watch (around 3-5 am), suddenly a 'clang' sound was heard from the vase. Kangseng Hui went to look and indeed found a Śarīra. The next morning, Sun Quan personally held the vase and poured the Śarīra into a copper plate. The Śarīra struck the plate, and the plate immediately shattered. Sun Quan stood up respectfully, exclaiming, 'This is an extraordinary auspicious sign!' Kangseng Hui further said, 'The power of the Śarīra is not just its radiance. Even the fire at the end of the kalpa (Jiéhuǒ, the fire at the end of the world) cannot burn it, and the Vajra (Jīngāng Chǔ, a ritual implement) cannot break it.' Sun Quan ordered a test. Kangseng Hui vowed again, 'The clouds of Dharma are about to spread, and all living beings look up to receive its grace. I hope you will show another miracle to spread its spiritual power.' So he placed the Śarīra on an iron anvil (Tiě Zhēn) and had a strong man strike it with a hammer. As a result, both the anvil and the hammer were dented, but the Śarīra was unharmed. Sun Quan was greatly impressed and immediately built a pagoda for it. Because this was the first Buddhist temple built, therefore...
號建初寺。名其地為佛陀里。由是江左大法遂興。至孫皓即位法令苛虐廢棄淫祀毀壞佛寺。嘗使衛兵入後宮治園。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。即祈祝諸廟求福。婇女即迎像置殿上。香湯洗數十遍。燒香懺悔。皓叩頭于枕。自陳罪狀。有頃痛間。遣使至寺請會說法。會即隨入。皓具問罪福之由。會為敷析辭甚精要。皓有才解欣然大悅。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。既就會受五戒。旬日疾瘳。乃于會所住更加修飾。宣示宗室莫不尊奉。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。天紀四年皓降晉。九月會遘疾而終。是歲晉武太康元年也。至晉成帝咸和中蘇峻作亂。焚會所建塔。司空何充復更修造。平西將軍趙誘世不奉法傲蔑三寶。入此寺謂諸道人曰。久開此塔屢放光明。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。肅然毛豎。由是敬信。于寺東更立一小塔。唐高宗永徽中復見形於越。稱是遊方僧。而神氣瑰異。見者悚然。罔知階位。時寺綱紏詰其由罵驅逐之。會行及
【現代漢語翻譯】 現代漢語譯本： 號為建初寺（寺廟名）。把這個地方命名為佛陀里（地名，意為佛陀居住的地方）。從此，江左地區（長江以東地區）的佛法開始興盛。到了孫皓（人名，三國時期吳國末代皇帝）即位，他制定嚴苛的法令，廢棄淫邪的祭祀，毀壞佛寺。他曾經派遣衛兵進入後宮治理園林，在地下挖出一尊金像，高幾尺，呈獻給孫皓。孫皓讓人把金像放在不乾淨的地方，用污穢的汁液澆灌它，和群臣一起嘲笑取樂。不久，孫皓全身腫脹，陰部尤其疼痛，叫喊聲響徹天空。太史（官名，負責天文曆法）占卜說，這是觸犯了大神所致。孫皓立即祈禱各座廟宇，求取福佑。後宮的婇女（宮女）隨即把金像迎到殿上，用香湯清洗了幾十遍，焚香懺悔。孫皓在枕頭上叩頭，陳述自己的罪狀。過了一會兒，疼痛減輕。他派遣使者到寺廟，邀請康僧會（人名，西域康居國僧人，著名佛教學者和翻譯家）來寺廟說法。康僧會隨即進入宮中。孫皓詳細詢問了罪過和福報的緣由。康僧會為他詳細地分析，言辭非常精闢扼要。孫皓很有才智，聽后非常高興。於是請求看一看沙門（出家修行的佛教徒）的戒律。康僧會認為戒律的條文非常秘密，不可以輕易宣揚，於是取出本業一百三十五愿，分為二百五十事，無論行住坐臥，都希望利益眾生。孫皓看到這些慈悲的願望如此廣博普遍，更加增加了善意。於是就向康僧會受了五戒（佛教基本戒律）。十天後，孫皓的疾病痊癒。於是就在康僧會居住的地方加以修飾，並向宗室宣示，沒有誰不尊敬奉行。康僧會在吳國朝廷多次宣說正法。因為孫皓的性格兇暴粗魯，不能理解精妙的義理，康僧會只敘述報應和身邊的事情來啓發他的心。天紀四年（公元280年），孫皓向晉朝投降。九月，康僧會生病去世。那一年是晉武帝太康元年（公元280年）。到了晉成帝咸和年間，蘇峻（人名，東晉時期將領）作亂，焚燒了康僧會所建造的塔。司空（官名）何充（人名，東晉時期官員）又重新修造。平西將軍趙誘（人名）世代不信奉佛法，傲慢輕視三寶（佛教指佛、法、僧），進入這座寺廟對眾僧說：『這座塔經常放出光明，已經很久了，這種虛誕不實的說法，我不能相信。如果一定要讓我親眼看到，那就不說了。』話音剛落，塔就放出五色光芒，照耀著殿堂和寺廟，趙誘肅然起敬，毛髮都豎了起來。從此開始敬信佛法。在寺廟東邊又建造了一座小塔。唐高宗永徽年間，又有人在越地（地名）看到康僧會顯靈，自稱是遊方僧人，神態氣度非常奇異。見到他的人都感到恐懼，不知道他的身份地位。當時寺廟的綱紏（寺廟管理人員）盤問他的來由，並謾罵驅逐他。康僧會走到...
【English Translation】 English version: The temple was named Jianchu Temple (name of the temple). The place was named F陀里 (place name, meaning the place where the Buddha resides). From then on, the Dharma in Jiangzuo area (east of the Yangtze River) began to flourish. When Sun Hao (name of a person, the last emperor of the Wu Kingdom during the Three Kingdoms period) came to the throne, he formulated harsh laws, abolished lewd sacrifices, and destroyed Buddhist temples. He once sent guards to the harem to manage the gardens, and dug up a golden statue several feet high from the ground and presented it to Sun Hao. Sun Hao ordered people to put the golden statue in an unclean place and pour filthy juice on it, and laughed and made fun of it with his ministers. Soon, Sun Hao's whole body swelled, and his genitals were particularly painful, and his screams resounded through the sky. The historian (official title, responsible for astronomy and calendar) divined that this was caused by offending the great god. Sun Hao immediately prayed to the temples and sought blessings. The concubines (palace maids) in the harem then welcomed the statue to the palace, washed it dozens of times with fragrant soup, and burned incense to repent. Sun Hao kowtowed on the pillow and confessed his sins. After a while, the pain subsided. He sent an envoy to the temple to invite Kang Senghui (name of a person, a monk from Kangju in the Western Regions, a famous Buddhist scholar and translator) to preach at the temple. Kang Senghui then entered the palace. Sun Hao asked in detail about the causes of sins and blessings. Kang Senghui analyzed it in detail for him, and his words were very concise and to the point. Sun Hao was very intelligent and was very happy after hearing it. So he asked to see the precepts of the Shramana (Buddhist monks who have left home to practice). Kang Senghui believed that the precepts were very secret and should not be easily publicized, so he took out the 135 vows of his original karma and divided them into 250 things, hoping to benefit all beings whether they were walking, standing, sitting or lying down. Sun Hao saw that these compassionate vows were so broad and universal, and he increased his good intentions even more. So he took the five precepts (basic Buddhist precepts) from Kang Senghui. Ten days later, Sun Hao's illness recovered. So he decorated the place where Kang Senghui lived and declared it to the clan, and no one did not respect and follow it. Kang Senghui repeatedly preached the Dharma in the Wu court. Because Sun Hao's character was fierce and rude and he could not understand the subtle meanings, Kang Senghui only narrated the retribution and the things around him to enlighten his heart. In the fourth year of Tianji (280 AD), Sun Hao surrendered to the Jin Dynasty. In September, Kang Senghui fell ill and died. That year was the first year of Tai Kang of Emperor Wu of Jin (280 AD). During the Xianhe period of Emperor Cheng of Jin, Su Jun (name of a person, a general during the Eastern Jin Dynasty) rebelled and burned the pagoda built by Kang Senghui. Sikong (official title) He Chong (name of a person, an official during the Eastern Jin Dynasty) rebuilt it. General Pingxi Zhao You (name of a person) did not believe in Buddhism for generations and was arrogant and despised the Three Jewels (Buddhism refers to the Buddha, the Dharma, and the Sangha). He entered this temple and said to the monks: 'This pagoda has often emitted light for a long time. I cannot believe this false statement. If I must see it with my own eyes, then I will not say anything.' As soon as he finished speaking, the pagoda emitted five-colored light, illuminating the hall and the temple. Zhao You was in awe and his hair stood on end. From then on, he began to respect and believe in Buddhism. A small pagoda was built to the east of the temple. During the Yonghui period of Emperor Gaozong of the Tang Dynasty, someone in Yue (place name) saw Kang Senghui manifesting himself, claiming to be a wandering monk, and his demeanor was very strange. Those who saw him were frightened and did not know his status. At that time, the temple's administrator (temple administrator) questioned him about his origin and scolded and drove him away. Kang Senghui walked to...
門。乃語之曰。吾康僧會也。茍能留吾真體。楅爾伽藍。跬步之間立而息絕。既而雙目微瞑。精爽不銷。舉手如迎揖焉。足跨似欲行者。眾議偃其靈軀置於窀穸。人力殫絕略不傾移。遂遷於勝地別立崇堂。越人競以香花燈燭繒彩幡蓋果實衣器請祈心願多諧人意。初越之軍旅多寓永欣。其婦女生產。兵士葷血觸污僧藍。人不堪其穢惡。會乃化形往謁閩廉使李若初。且曰。君侯領越之藩條。托為遷之軍旅。語罷拂衣而去。尋失軌跡。李公喜而駭。且記其言。後果赴是郡。及上官訖便謁靈蹟。認當時言者即斯僧也。命撤軍家勒就營幕。又匹婦夜臨蓐席且無脂燭鄰無隙光。俄有一僧秉燭自牖而入。其夫旦入永欣認會貌。即是授火救產之僧。自爾民間多就求男女焉。又嘗就閭閻家求草屨。至今越人多以芒鞋油幡上獻。感應盻蚃。各赴人家。不可週述號超化禪師。
朱士行
朱士行。穎川人。少出家專務經典。嘗講道行經覺文意隱僻。遂誓志遠求大本。西至於闐得梵書正本。將歸洛陽。其國學眾。乃白王云。漢地沙門欲以婆羅門書惑亂正典。若不禁之恐聾盲漢地。王即不聽赍經。士行深懷痛心。乃求燒經為證。王許焉。於是積薪殿前以焚之。臨火誓曰。若大法應流漢地經當不然。如其無護命也。言已投經火中。火即為
【現代漢語翻譯】 現代漢語譯本：康僧會對（看門人）說：『我是康僧會（人名，三國時期僧人）。如果能留下我的真身，建造伽藍（寺廟），我死而無憾。』說完，在邁出一步的距離內站立而逝。不久，雙眼微微閉合，精神不散。舉手好像在迎接作揖，雙腳跨開好像要行走一樣。眾人商議將他的遺體安葬在墓穴中，但用盡人力也無法移動分毫。於是將遺體遷到勝地，另外建造高大的殿堂。越地的人們爭相用香花、燈燭、繒彩、幡蓋、果實、衣物等來祈求心願，大多都能如願以償。 當初越地的軍隊大多駐紮在永欣寺（寺廟名）。婦女生產，士兵的葷腥血污玷污了僧寺，人們不堪其髒亂。康僧會於是化身前往拜見閩廉使李若初（人名，官名），並說：『您作為越地的長官，請將軍隊遷移走。』說完便拂袖而去，隨即失去了軌跡。李公既高興又驚駭，並且記住了他的話。後來果然赴任這個郡，上任后便去拜謁康僧會的靈蹟，認出當時說話的人就是這位僧人。於是命令撤走軍營，讓他們到營幕中駐紮。又有婦人夜裡臨產，家中沒有燈燭，鄰居也沒有光亮。忽然有一位僧人拿著蠟燭從窗戶進來。她的丈夫早上到永欣寺，認出康僧會的容貌，就是那位授火救產的僧人。從此以後，民間很多人都來這裡祈求生兒育女。康僧會又曾經到百姓家求取草鞋。直到現在，越地的人們還多用芒鞋、油幡來供奉。感應靈驗，各家各戶都能感受到，不可一一述說，被尊稱為超化禪師（尊號）。 朱士行（人名，西晉時期僧人），是穎川（地名）人。年少出家，專心研究經典。曾經講經說法，覺得文義隱晦難懂，於是立志遠行尋求原本。西行到達于闐（古國名），得到了梵文原本。準備回洛陽（地名）時，于闐的學者們對國王說：『漢地的沙門想要用婆羅門（印度教）的書籍來迷惑擾亂正典。如果不禁止他，恐怕會使漢地的人們聾盲。』國王便不允許朱士行攜帶經書。朱士行深感痛心，於是請求燒經來驗證。國王答應了他。於是在殿前堆積柴火焚燒經書。臨燒之時發誓說：『如果大法應該流傳到漢地，經書應當不會被燒燬。如果大法沒有護佑，那就燒燬吧。』說完將經書投入火中，火立即熄滅。
【English Translation】 English version: Then he said to the gatekeeper, 'I am Kang Senghui (name, a monk during the Three Kingdoms period). If you can preserve my true body and build a Sangharama (monastery), I will die without regret.' After speaking, he passed away within a step's distance. Soon after, his eyes slightly closed, and his spirit did not dissipate. His hands were raised as if greeting, and his feet were spread as if about to walk. The people discussed burying his remains in a tomb, but all their efforts could not move it even slightly. So they moved the remains to a sacred place and built a tall hall separately. The people of Yue (ancient state) competed to use incense, flowers, lamps, candles, silk, banners, fruits, clothing, and utensils to pray for their wishes, and most of them were fulfilled. Initially, most of the troops in Yue were stationed at Yongxin Temple (temple name). The women giving birth and the soldiers' meat and blood defiled the monastery, and people could not bear its filth. Kang Senghui then transformed himself and visited Li Ruochu (name, official title), the commissioner of Minlian, and said, 'As the governor of Yue, please relocate the troops.' After speaking, he flicked his sleeves and left, disappearing without a trace. Duke Li was both happy and astonished, and he remembered his words. Later, he indeed took office in this prefecture and went to pay homage to Kang Senghui's sacred site, recognizing that the person who spoke at that time was this monk. So he ordered the withdrawal of the military camp and had them stationed in the barracks. Also, a woman was about to give birth at night, and there were no candles in her house, and no light from the neighbors. Suddenly, a monk entered through the window with a candle. Her husband went to Yongxin Temple in the morning and recognized Kang Senghui's appearance, who was the monk who gave the fire to help with the delivery. From then on, many people came here to pray for sons and daughters. Kang Senghui once asked for straw sandals from a commoner's house. Even now, the people of Yue often offer straw shoes and oil banners. The responses are miraculous, and each household can feel it, which cannot be described in detail. He is honored as Zen Master Chaohua (honorific title). Zhu Shixing (name, a monk during the Western Jin Dynasty) was from Yingchuan (place name). He became a monk at a young age and devoted himself to studying the scriptures. He once lectured on the scriptures and felt that the meaning of the text was obscure and difficult to understand, so he vowed to travel far to seek the original text. He traveled west to Khotan (ancient kingdom) and obtained the original Sanskrit text. When he was preparing to return to Luoyang (place name), the scholars of Khotan said to the king, 'The Shramana (Buddhist monk) of Han (China) wants to use the books of Brahman (Hinduism) to confuse and disturb the orthodox scriptures. If you do not forbid him, I am afraid that it will make the people of Han deaf and blind.' The king then did not allow Zhu Shixing to carry the scriptures. Zhu Shixing was deeply saddened, so he requested to burn the scriptures as proof. The king agreed. So he piled up firewood in front of the palace to burn the scriptures. Before burning, he vowed, 'If the Great Dharma should spread to Han, the scriptures should not be burned. If the Great Dharma has no protection, then let it be burned.' After speaking, he threw the scriptures into the fire, and the fire immediately went out.
滅不損一字。大眾駭服咸稱其神感。遂得送至中國。后士行終於闐。年八十。阇維之薪盡火滅屍猶能全。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。
訶羅竭
訶羅竭者。莫詳氏族。少出家。誦經二百萬言。性虛玄守戒節。善舉措美容色。多行頭陀獨宿山野。晉武帝太康九年暫至洛陽。時疾疫流行死者相繼。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。此室去水遠甚。時人慾為開澗。竭曰。不假相勞。乃自以左腳碾室西石壁。壁陷沒指。既拔足水從中出。清香甘美四時不絕。來飲者皆止飢渴除疾病。至元康八年端坐從化。弟子依國法阇維之。焚燎累日。而尸猶坐火中永不灰燼。乃移還石室內。
耆域
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。經諸海濱爰涉交廣。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。晉惠之末至於洛陽。諸人悉為作禮。域胡跽晏然不動容色。時或告人以前身所更。謂支法淵從羊中來。竺法與從人中來。又譏諸眾僧謂衣服華麗不
【現代漢語翻譯】 現代漢語譯本：滅度時沒有減少一個字。大眾驚駭佩服，都稱讚他的神異感應。於是得以將遺體送至中國。後來士行圓寂于于闐（古代西域國名，位於今新疆和田一帶）。享年八十歲。荼毗（佛教術語，指火葬）時柴火燃盡，屍體仍然完整。眾人非常驚異，於是唸咒說：『如果真得道，法身應當毀壞。』話音剛落，屍體應聲碎散。於是收斂骨灰，建造佛塔。
訶羅竭（人名，具體含義不詳）
訶羅竭，不清楚他的氏族。年少時出家，誦讀經典二百萬字。秉性虛靜玄妙，嚴守戒律，舉止優雅，容貌美好。經常進行頭陀行（佛教苦行之一），獨自在山野住宿。晉武帝太康九年，曾短暫地來到洛陽。當時瘟疫流行，死人接連不斷。訶羅竭為人唸咒治療，十個病人能好轉八九個。到了晉惠帝元康元年，他向西進入止婁，到山上的石室中坐禪。這個石室距離水源非常遠。當時有人想為他開鑿水渠。訶羅竭說：『不必麻煩大家。』於是自己用左腳碾壓石室西邊的石壁。石壁陷沒到腳趾。他拔出腳后，水從石壁中流出，清澈香甜，一年四季不斷。來飲用的人都止住了飢渴，消除了疾病。到了元康八年，他端坐而逝。弟子們按照當地的習俗荼毗了他。焚燒了多日，屍體仍然坐在火焰中，始終沒有燒成灰燼。於是將屍體移回石室內。
耆域（人名，具體含義不詳）
耆域，是天竺（古代印度的稱謂）人。周遊華夏和戎狄之地，沒有固定的住所。他倜儻不羈，行為神奇，任性而為，不拘泥於世俗禮節，他的行蹤讓人難以捉摸。從天竺出發，到達扶南（古代東南亞國家），經過各個海濱，到達交州和廣州一帶，所到之處都有靈異事蹟。到達襄陽后，想要乘船過江。船伕見他是個衣衫襤褸的梵門沙門（佛教出家人），輕視而不肯搭載。船到達北岸時，耆域已經先一步到達並在前方行走。他看見兩隻老虎，老虎都垂下耳朵，搖著尾巴。耆域用手撫摸它們的頭，老虎便讓開道路離去。兩岸看見的人都跟隨在他身後，聚整合群。晉惠帝末年，他到達洛陽。人們都向他行禮。耆域胡跪（一種跪拜姿勢），神色安然不動。他有時會告訴別人前世的經歷，說支法淵是從羊群中來的，竺法與是從人群中來的。他還譏諷眾僧，說他們衣服華麗不
【English Translation】 English version: Upon his passing, not a single word was lost. The masses were astonished and admired, all praising his divine response. Thus, his remains were able to be sent to China. Later, Shi Xing passed away in Khotan (an ancient kingdom in the Western Regions, located in present-day Hetian area, Xinjiang). He lived to be eighty years old. During the cremation (a Buddhist term referring to cremation), the firewood was completely consumed, yet his body remained intact. The crowd was greatly amazed, so they chanted a mantra, saying, 'If he has truly attained the Dao, his Dharma body should be destroyed.' As soon as the words were spoken, the body shattered into pieces. Therefore, they collected his bones and built a pagoda.
Heluojie (personal name, specific meaning unknown)
Heluojie, his clan is unknown. He became a monk at a young age, reciting two million words of scripture. He was of a quiet and profound nature, strictly observing the precepts, with elegant manners and a beautiful appearance. He often practiced asceticism (one of the Buddhist practices of austerity), lodging alone in the mountains and wilderness. In the ninth year of the Taikang era of Emperor Wu of Jin, he briefly came to Luoyang. At that time, epidemics were rampant, and people were dying one after another. Heluojie chanted mantras to heal them, and eight or nine out of ten patients would recover. In the first year of the Yuankang era of Emperor Hui of Jin, he went west to Zhilou and sat in meditation in a stone chamber on the mountain. This chamber was very far from water. At that time, people wanted to dig a canal for him. Heluojie said, 'There is no need to trouble everyone.' So he himself used his left foot to press against the western stone wall of the chamber. The stone wall caved in to his toes. After he pulled his foot out, water flowed out from the stone wall, clear, fragrant, and sweet, flowing continuously throughout the four seasons. Those who came to drink it all quenched their hunger and thirst and eliminated their illnesses. In the eighth year of the Yuankang era, he passed away while sitting in meditation. His disciples cremated him according to local customs. After burning for many days, his body remained sitting in the flames, never turning to ashes. So they moved the body back into the stone chamber.
Qiyu (personal name, specific meaning unknown)
Qiyu was a person from Tianzhu (an ancient name for India). He traveled throughout China and the Rongdi regions, without a fixed abode. He was unrestrained and unconventional, with magical behavior, acting according to his own will, not adhering to worldly etiquette, and his whereabouts were difficult to fathom. Starting from Tianzhu, he arrived in Funan (an ancient Southeast Asian country), passing through various seashores, arriving in the Jiaozhou and Guangzhou areas, and there were miraculous events wherever he went. After arriving in Xiangyang, he wanted to cross the river by boat. The boatman saw that he was a ragged Brahman monk (a Buddhist monk), and looked down on him and refused to carry him. When the boat arrived on the north bank, Qiyu had already arrived ahead and was walking in front. He saw two tigers, and the tigers lowered their ears and wagged their tails. Qiyu stroked their heads with his hands, and the tigers made way and left. The people on both banks who saw this followed behind him, gathering into crowds. At the end of the reign of Emperor Hui of Jin, he arrived in Luoyang. People all paid their respects to him. Qiyu knelt down in the Hu style (a kneeling posture), with a calm and unmoved expression. He would sometimes tell people about his past lives, saying that Zhi Fayuan came from a flock of sheep, and Zhu Fayu came from among people. He also ridiculed the monks, saying that their clothes were gorgeous and not
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。時衡陽太守南陽滕永文。在洛寄住滿水寺。兩腳攣屈不能起行。域往視之曰。君欲得病差。何不取凈水一杯楊柳一枝來。域即以楊枝拂水舉手向永文而咒。如此者三。因以手搦永文膝令起。即時而起行步如故。此寺中有思惟樹數十株枯死。域問永文。樹死幾時。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。即有臭氣熏徹一室。病者曰。我活矣。域令人舉布。應器中有若淤泥者數升。臭不可近。病者遂瘥。洛陽兵亂辭還天竺。洛中沙門數百人。各請域中食。域皆許往。明旦五百舍皆有一域。始謂獨過。末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。後有賈客胡濕登謂。於是日將暮。逢域于流沙。計已九千餘里。既還西域。不知所終。
法朗
釋康法朗。學于中山。永嘉中與一比丘西入天竺行過流沙。千有餘里。見道邊敗壞佛圖。無復堂殿蓬蒿
【現代漢語翻譯】 現代漢語譯本： 應素法的要求，曇域（Dharmakshema）看見洛陽宮城的雲彩，彷彿忉利天宮（Trayastrimsa Heaven，佛教宇宙觀中的三十三天）一般。只是自然形成的和人為建造的不同罷了。曇域對沙門耆阇蜜（Gijamitra，一位僧侶的名字）說：『建造這座宮殿的工匠是從忉利天來的，建成之後就返回天上去了。』（他認為）屋脊瓦下應該有一千五百個作器（工具）。當時人們都說以前聽說過這位工匠確實是用作器放在瓦下的。當時衡陽太守南陽人滕永文，在洛陽寄住在滿水寺，兩腳攣縮不能行走。曇域前去探望他說：『您想要病好嗎？何不取一杯凈水，一根楊柳枝來？』曇域就用楊枝蘸水，舉手對著滕永文唸咒，這樣做了三次。然後用手按住滕永文的膝蓋讓他站起來，滕永文立刻就能站起來行走如常了。這座寺廟裡有幾十棵思惟樹（一種樹的名字）枯死了。曇域問滕永文：『樹死了多久了？』滕永文說：『很多年了。』曇域就對著樹唸咒，像對滕永文唸咒一樣。樹很快就長出新芽，枝葉繁茂。尚方（官署名）在暑天里有一個人病得很重快要死了。曇域用應器（缽）放在病人腹部，用白布蓋住，唸誦數千言的咒語。立刻就有一股臭氣瀰漫整個房間。病人說：『我活了！』曇域讓人掀開布，應器里有幾升像淤泥一樣的東西，臭得無法靠近。病人於是痊癒了。洛陽發生兵亂，曇域辭別返回天竺（India）。洛陽的幾百名沙門都請曇域去家中吃飯，曇域都答應了。第二天，五百戶人家裡都出現了一個曇域。起初大家都以為曇域只去了自己家，後來互相詢問才知道曇域分身前往。出發后，眾位道人送到河南城。曇域慢慢地走，追趕的人趕不上。曇域就用手杖在地上畫了一條線說：『就在這裡分別吧。』當天有從長安來的人，看見曇域在那邊的寺廟裡。後來有個名叫胡濕登的商人說，這天傍晚，在流沙（沙漠）遇到了曇域，算起來已經走了九千多里了。回到西域（Western Regions）后，就不知道他的最終去向了。
法朗
釋康法朗（Kang Falang，人名），在中山（Zhongshan，地名）學習。永嘉年間，與一位比丘（bhiksu，佛教出家男子）向西進入天竺，經過流沙，走了一千多里，看見路邊有破敗的佛圖（buddha image，佛像），沒有殿堂，長滿了蓬蒿。
【English Translation】 English version: Responding to Su Fa's request, Dharmakshema saw the clouds of Luoyang Palace City, resembling the Trayastrimsa Heaven (the Heaven of Thirty-Three Gods in Buddhist cosmology). It was just that the natural and the man-made were different. Dharmakshema said to the Shramana Gijamitra (a monk's name): 'The craftsmen who built this palace came from the Trayastrimsa Heaven, and after it was completed, they returned to heaven.' (He believed that) there should be fifteen hundred 'zuoqi' (tools) under the roof ridge tiles. At that time, people said that they had heard that this craftsman indeed used 'zuoqi' and placed them under the tiles. At that time, Teng Yongwen of Nanyang, the prefect of Hengyang, was residing in Manshui Temple in Luoyang, and his legs were contracted and he could not walk. Dharmakshema went to see him and said: 'Do you want to get well? Why not fetch a cup of clean water and a willow branch?' Dharmakshema dipped the willow branch in water, raised his hand towards Teng Yongwen and chanted a mantra, doing this three times. Then he pressed Teng Yongwen's knees with his hand and made him stand up, and Teng Yongwen was immediately able to stand up and walk as before. There were dozens of dead 'siwei' trees (a type of tree) in this temple. Dharmakshema asked Teng Yongwen: 'How long have the trees been dead?' Teng Yongwen said: 'For many years.' Dharmakshema then chanted a mantra towards the trees, just like he chanted a mantra for Teng Yongwen. The trees quickly sprouted new shoots and became lush and flourishing. In Shangfang (an official bureau) during the hot summer, there was a person who was very ill and about to die. Dharmakshema placed an 'yingqi' (bowl) on the patient's abdomen, covered it with white cloth, and chanted thousands of words of mantra. Immediately, a foul odor permeated the entire room. The patient said: 'I am alive!' Dharmakshema asked people to lift the cloth, and there were several liters of mud-like substance in the 'yingqi', which was unbearably foul. The patient then recovered. Luoyang was in turmoil due to war, and Dharmakshema bid farewell and returned to India. Several hundred Shramanas in Luoyang invited Dharmakshema to their homes for meals, and Dharmakshema agreed to all of them. The next day, there was a Dharmakshema in five hundred households. At first, everyone thought that Dharmakshema had only gone to their own home, but later they asked each other and realized that Dharmakshema had manifested himself in multiple places. After departing, the Daoists escorted him to Henan City. Dharmakshema walked slowly, and those who chased him could not catch up. Dharmakshema then drew a line on the ground with his staff and said: 'Let's part here.' On the same day, someone came from Chang'an and saw Dharmakshema in the temple there. Later, a merchant named Hu Shideng said that he encountered Dharmakshema in the desert that evening, which was calculated to be more than nine thousand li away. After returning to the Western Regions, his final whereabouts were unknown.
Fa Lang
The Shramana Kang Falan (Kang Falang, a personal name) studied in Zhongshan (Zhongshan, a place name). During the Yongjia period, he and a Bhiksu (bhiksu, a Buddhist monk) entered India to the west, passed through the desert, traveled more than a thousand li, and saw a dilapidated Buddha image (buddha image) by the roadside, without halls, overgrown with artemisia.
滿目。法朗等下路瞻禮。見有二僧各居其傍。一人讀經。一人患痢穢污盈房。其讀經。者了不營視。朗等愴然興念。為煮糜粥掃除浣濯。至六日病者稍困。注痢如泉。朗等共料理之。其夜朗等並謂病者必不移旦。至明晨往視之。容色光悅病狀頓除。然屋中穢物皆是華馨。朗等乃悟。是得道之士以試人也。病者曰。隔房比丘是我和尚。久得道慧可往禮覲。法朗等先嫌讀經沙門無慈愛心。聞已乃作禮悔過。讀經者曰。諸君誠契並至同當入道。朗公宿學業淺。此世未得愿也。謂朗伴云惠若植根深當現世得愿。因而留之。法朗后還山中為大法師。道俗宗之。
佛圖澄
佛圖澄者。西域人也。本姓白氏。少出家清真務學。誦經數百萬言。以永嘉四年來適洛陽。志弘大法。善念神咒。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效驗。欲于洛陽立寺。值劉曜寇洛臺帝京擾亂。澄立寺之志遂不果。乃潛身草野以觀世變。時石勒屯兵葛陂。專以殺戮為威沙門遇害者甚眾。澄憫念蒼生欲以道化勒。於是杖策到軍門。勒大將郭黑略素奉法。澄即投止黑略家。黑略從受五戒。崇弟子之禮。黑略后從勒征伐。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
【現代漢語翻譯】 現代漢語譯本： 滿目瘡痍。法朗等人一路瞻仰禮拜。看見有兩個僧人各自居住在一旁。一人在誦讀經書，一人患痢疾，房間里到處都是污穢之物。那個誦經的人完全不照看他。法朗等人心中悲憫，於是為他煮粥、打掃、清洗。到了第六天，病人稍微虛弱，腹瀉如泉涌。法朗等人一起照顧他。當晚，法朗等人認為病人肯定活不過明天早上。到第二天早晨去看他，容光煥發，病情完全消除了。然而屋中的污穢之物都變成了美麗的鮮花。法朗等人這才醒悟，這是得道的高人用來考驗人的。病人說：『隔壁房間誦經的比丘是我的和尚，很久以前就得道了，你們可以去拜見他。』法朗等人先前嫌棄誦經的沙門沒有慈愛之心，聽了這話后就向他作揖懺悔。誦經的人說：『各位真心實意，都應該可以入道。朗公宿世的學業還很淺薄，這一世無法得愿。』他對朗公的同伴云惠說，如果他紮根很深，那麼現世就可以得愿。因此留下了他。法朗後來回到山中，成為大法師，受到僧俗的尊敬。
佛圖澄（Fotucheng，人名）
佛圖澄（Fotucheng）是西域人。原本姓白。年少時出家，專心學習，誦讀了幾百萬字的經書。在永嘉四年（公元310年）來到洛陽，立志弘揚佛法。擅長唸誦神咒，能夠役使鬼神。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看到，就像面對面一樣。也能讓齋戒的人看到。又通過聽鈴聲來預言事情，沒有不應驗的。想要在洛陽建立寺廟，正趕上劉曜（Liu Yao，人名）侵犯洛陽，京城動亂。佛圖澄（Fotucheng）建立寺廟的願望沒有實現，於是隱身於民間來觀察世事的變化。當時石勒（Shi Le，人名）在葛陂屯兵，專門以殺戮來樹立威望，很多沙門都被殺害。佛圖澄（Fotucheng）憐憫百姓，想要用佛法教化石勒（Shi Le），於是拄著枴杖來到軍門。石勒（Shi Le）的大將郭黑略（Guo Helue，人名）一向信奉佛法。佛圖澄（Fotucheng）就到郭黑略（Guo Helue）家投宿。郭黑略（Guo Helue）向他受了五戒，以弟子的禮節來尊敬他。郭黑略（Guo Helue）後來跟隨石勒（Shi Le）征戰，總是能預先知道勝負。石勒（Shi Le）感到疑惑，就問他說：『我沒覺得你有過人的智慧和謀略，卻總是能知道行軍的吉兇。』
【English Translation】 English version: The scene was filled with devastation. Fa Lang and the others paid their respects along the way. They saw two monks each living beside the road. One was reciting scriptures, and the other was suffering from dysentery, with filth filling the room. The one reciting scriptures paid no attention to him. Fa Lang and the others felt compassion and began to cook porridge, clean, and wash for him. By the sixth day, the sick monk was slightly weaker, with diarrhea like a spring. Fa Lang and the others took care of him together. That night, Fa Lang and the others thought that the sick monk would not live past the next morning. When they went to see him the next morning, his complexion was radiant, and his illness had completely disappeared. However, the filth in the room had all turned into beautiful fragrant flowers. Fa Lang and the others then realized that this was an enlightened person testing them. The sick monk said, 'The bhiksu (Buddhist monk) in the next room who is reciting scriptures is my teacher. He has attained enlightenment for a long time, and you can go and pay your respects to him.' Fa Lang and the others had previously disliked the scripture-reciting shramana (wandering ascetic) for not having compassion. After hearing this, they bowed and repented to him. The scripture-reciting monk said, 'All of you are sincere and should be able to enter the path. Lang Gong's accumulated learning is still shallow, and he will not be able to fulfill his wish in this life.' He told Lang Gong's companion, Yun Hui, that if he had deep roots, then he could fulfill his wish in this life. Therefore, he kept him there. Fa Lang later returned to the mountains and became a great Dharma master, revered by both monks and laypeople.
Fotucheng (佛圖澄, a name)
Fotucheng (佛圖澄) was a person from the Western Regions. His original surname was Bai. He became a monk at a young age and devoted himself to learning, reciting millions of words of scriptures. He came to Luoyang in the fourth year of Yongjia (310 AD), determined to promote the great Dharma. He was good at reciting divine mantras and could command ghosts and spirits. He would mix sesame oil with rouge and apply it to his palm, and he could clearly see events thousands of miles away in his palm, as if they were right in front of him. He could also allow those who observed a pure fast to see it. Furthermore, he could predict events by listening to the sound of bells, and it was always accurate. He wanted to build a temple in Luoyang, but he encountered Liu Yao (劉曜) invading Luoyang, and the imperial capital was in turmoil. Fotucheng's (佛圖澄) wish to build a temple was not fulfilled, so he hid himself among the people to observe the changes in the world. At that time, Shi Le (石勒) was stationed with his troops at Gebei, and he used killing to establish his authority. Many shramanas (wandering ascetics) were killed. Fotucheng (佛圖澄) felt compassion for the people and wanted to use the Dharma to transform Shi Le (石勒), so he went to the military gate with his staff. Shi Le's (石勒) general, Guo Helue (郭黑略), had always believed in the Dharma. Fotucheng (佛圖澄) went to stay at Guo Helue's (郭黑略) house. Guo Helue (郭黑略) received the five precepts from him and respected him with the etiquette of a disciple. Later, Guo Helue (郭黑略) followed Shi Le (石勒) in battles and always knew the outcome in advance. Shi Le (石勒) was suspicious and asked him, 'I don't think you have outstanding wisdom or strategy, but you always know the good or bad fortune of military campaigns.'
何也。黑略曰。將軍天挺神武幽靈所助。有一沙門知術非常。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。止可以道術為教。因言曰。至道雖遠亦可以近事為證。即取器盛水燒香咒之。須臾生青蓮華。光色耀目。勒由此信伏。澄因諫曰。夫王者德化洽于宇內。則四靈表瑞。政弊道銷。則彗孛見於上。恒象著見休咎隨行。斯乃古今之常理。天人之明戒。勒甚悅之。凡應被誅殘。蒙其利益者十有八九。於是中州之胡皆愿奉佛。時有痼疾世莫能治者。澄為醫療應時疾瘳。勒自葛陂還河北過枋頭。入夜欲斫營。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。夜冠冑衣甲執刃而坐。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。語弟子曰。若將軍使至問吾所在者。報云。不知所之。使人尋至覓澄不得。使還報勒。勒驚曰。吾有惡意向聖人。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祠下。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。往以敕語告之水必可得。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。輕侮鮮卑奴。奴忿抽刀刺殺其弟。執兄于室以刀擬心。若人入室便欲加手。謂薛合曰送我還國我活汝兒。不然共死。於此內外驚愕莫敢往觀。勒乃自往視之。謂薛合曰。送奴以全卿子誠為善事。此法一聞方為后害。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。光初八年曜遣從弟中山王岳。將兵攻勒。勒遣石虎率步騎拒之。大戰洛西。
【現代漢語翻譯】 現代漢語譯本： 暴竭（指水源枯竭）。石勒問佛圖澄（高僧的名字，意為『佛』和『澄澈』）。『如何才能引來水？』佛圖澄說：『現在應當告誡龍。』石勒字世龍，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。水泉的源頭必定有神龍居住。前往用告誡的言語告訴它，水一定可以得到。』於是與弟子法首等人到泉源之上。那泉源原來的地方已經乾涸很久了，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，燒安息香，唸誦咒語數百字。這樣過了三天，水慢慢地流了出來。有一條小龍，大約五六寸長，隨著水流出來。許多道士爭相觀看。佛圖澄說：『龍有毒，不要靠近它。』不久，水大量涌出，護城河都滿了。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，襄國人薛合有兩個兒子，既年幼又驕橫，輕視鮮卑族的奴隸。奴隸憤怒地抽出刀刺死了他的弟弟，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。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，沒有人敢前去觀看。石勒於是親自前去觀看。對薛合說：『送走奴隸來保全你的兒子，確實是好事。這種做法一旦傳開，將來會成為禍害。你暫且寬心。國家有常法，命令人去抓捕奴隸。』奴隸於是殺了那個兒子而死。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，看不見前後。驚慌失色地說：『軍隊行進，地動山搖。段波怎麼可能被擒獲？這是在安慰我罷了。』又派夔安問佛圖澄。佛圖澄說：『已經擒獲段波了。』當時城北的伏兵出來，遇到了段波並抓住了他。佛圖澄勸石勒寬恕段波，送他還回本國。石勒聽從了他的建議。最終獲得了他的效力。當時劉載已經死了。劉載的堂弟劉曜篡奪了王位，稱元光初年。元光八年，劉曜派遣堂弟中山王劉岳，率領軍隊攻打石勒。石勒派遣石虎率領步兵和騎兵抵抗他，在洛西發生了大戰。 English version: Exhausted from drought. Shi Le asked Fotucheng (name of a high monk, meaning 'Buddha' and 'clarity'). 'How can we bring water?' Fotucheng said, 'Now we should instruct the dragon.' Shi Le, whose courtesy name was Shilong, thought Fotucheng was mocking him. He replied, 'Precisely because the dragon cannot bring water, 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. Go and tell it with words of instruction, and water will surely be obtained.' So he went with his disciples Fa Shou and others to the source of the spring. The original place of the spring had been dry for a long time, with cracks like cart tracks. Those who followed were doubtful, fearing that it would be difficult to obtain water. Fotucheng sat on a rope bed, burned benzoin incense, and chanted hundreds of words of mantras. After three days, water slowly flowed out. A small dragon, about five or six inches long, came out with the water. Many Taoists rushed to watch it. Fotucheng said, 'The dragon is poisonous, do not approach it.' Soon, a large amount of water gushed out, and the moats were filled. Fotucheng sat leisurely and sighed, 'The day after tomorrow, a child will disturb this place.' Soon, Xue He of Xiangguo had two sons, who were young and arrogant, and despised the Xianbei slave. The slave angrily drew his knife and stabbed his younger brother to death, grabbed the older brother and locked him in the room, holding the knife against his heart. If anyone entered the room, he would kill him. He said to Xue He, 'Send me back to my country, and I will release your son. Otherwise, we will die together.' Therefore, inside and outside were panicked, and no one dared to go and watch. Shi Le then went to watch in person. He said to Xue He, 'Sending the slave away to save your son is indeed a good thing. Once this practice spreads, it will become a disaster in the future. You should be at ease for now. The country has a constant law, ordering people to arrest the slave.' The slave then killed the son and died. The Xianbei's Duan Bo attacked Shi Le, 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, unable to see the front and back. He turned pale and said, 'The army is marching, the ground is shaking. How can Duan Bo be captured? This is just comforting me.' He sent Kui An to ask Fotucheng again. Fotucheng said, 'Duan Bo has already been captured.' At that time, the ambush soldiers north of the city came out, encountered Duan Bo and captured him. Fotucheng advised Shi Le to forgive Duan Bo and send him back to his country. Shi Le followed his advice. In the end, he gained his service. At that time, Liu Zai had already died. Liu Zai's cousin Liu Yao usurped the throne, calling it the first year of Yuanguang. In the eighth year of Yuanguang, Liu Yao sent his cousin Liu Yue, the Prince of Zhongshan, to lead troops to attack Shi Le. Shi Le sent Shi Hu to lead infantry and cavalry to resist him, and a great battle took place west of Luo.
【English Translation】 Exhausted from drought. Shi Le asked Fotucheng (name of a high monk, meaning 'Buddha' and 'clarity'). 'How can we bring water?' Fotucheng said, 'Now we should instruct the dragon.' Shi Le, whose courtesy name was Shilong, thought Fotucheng was mocking him. He replied, 'Precisely because the dragon cannot bring water, 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. Go and tell it with words of instruction, and water will surely be obtained.' So he went with his disciples Fa Shou and others to the source of the spring. The original place of the spring had been dry for a long time, with cracks like cart tracks. Those who followed were doubtful, fearing that it would be difficult to obtain water. Fotucheng sat on a rope bed, burned benzoin incense, and chanted hundreds of words of mantras. After three days, water slowly flowed out. A small dragon, about five or six inches long, came out with the water. Many Taoists rushed to watch it. Fotucheng said, 'The dragon is poisonous, do not approach it.' Soon, a large amount of water gushed out, and the moats were filled. Fotucheng sat leisurely and sighed, 'The day after tomorrow, a child will disturb this place.' Soon, Xue He of Xiangguo had two sons, who were young and arrogant, and despised the Xianbei slave. The slave angrily drew his knife and stabbed his younger brother to death, grabbed the older brother and locked him in the room, holding the knife against his heart. If anyone entered the room, he would kill him. He said to Xue He, 'Send me back to my country, and I will release your son. Otherwise, we will die together.' Therefore, inside and outside were panicked, and no one dared to go and watch. Shi Le then went to watch in person. He said to Xue He, 'Sending the slave away to save your son is indeed a good thing. Once this practice spreads, it will become a disaster in the future. You should be at ease for now. The country has a constant law, ordering people to arrest the slave.' The slave then killed the son and died. The Xianbei's Duan Bo attacked Shi Le, 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, unable to see the front and back. He turned pale and said, 'The army is marching, the ground is shaking. How can Duan Bo be captured? This is just comforting me.' He sent Kui An to ask Fotucheng again. Fotucheng said, 'Duan Bo has already been captured.' At that time, the ambush soldiers north of the city came out, encountered Duan Bo and captured him. Fotucheng advised Shi Le to forgive Duan Bo and send him back to his country. Shi Le followed his advice. In the end, he gained his service. At that time, Liu Zai had already died. Liu Zai's cousin Liu Yao usurped the throne, calling it the first year of Yuanguang. In the eighth year of Yuanguang, Liu Yao sent his cousin Liu Yue, the Prince of Zhongshan, to lead troops to attack Shi Le. Shi Le sent Shi Hu to lead infantry and cavalry to resist him, and a great battle took place west of Luo.
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。昨亥時岳已被執。果如所言。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。秀支替戾岡仆谷拘禿當。此羯語也。秀支替戾岡出也。仆谷劉曜胡位也。拘禿當捉也。此言軍出捉得曜也。時徐光聞澄此言。苦勸勒行。勒乃留長子石弘。共澄以鎮襄國。自率中軍步騎。直指洛陽城。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。觀之見有大眾中縛一人。朱絲約其肘。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。是歲晉成帝咸和五年也。勒登位已後事澄彌篤。時石蔥叛。其年澄戒勒曰。今年蔥中有蟲食必害人。可令百姓無食蔥也。勒頒告境內慎無食蔥。到八月石蔥果走。勒益加尊重。有事必咨而後行。號大和尚。石虎有子名斌。后勒以為兒。勒愛之甚重。忽暴病而亡。已涉二日。勒曰。朕聞虢太子死扁鵲能生。大和尚國之神人。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
【現代漢語翻譯】 現代漢語譯本 岳敗退，據守保石樑塢（地名）的虎堅柵。佛圖澄（人名）與弟子從官寺前往中寺。剛進入寺門，佛圖澄嘆息道：『劉岳（人名）真可憐啊。』弟子法祚（人名）詢問原因。佛圖澄說：『昨天亥時，劉岳已經被抓獲了。』事情果然如他所說。光初十一年，石曜（人名）親自率兵攻打洛陽。石勒（人名）想要親自前去抵禦石曜，內外僚佐沒有不勸阻的。石勒就此事詢問佛圖澄。佛圖澄說：『相輪鈴的聲音說：秀支替戾岡仆谷拘禿當。』這是羯族語。『秀支替戾岡』是『出』的意思，『仆谷』是『劉曜』的胡人官位，『拘禿當』是『捉』的意思。這句話的意思是出兵就能捉到石曜。當時徐光（人名）聽到佛圖澄這樣說，極力勸說石勒出兵。石勒於是留下長子石弘（人名），與佛圖澄一同鎮守襄國。自己率領中軍步兵騎兵，直奔洛陽城。兩軍剛一交戰，石曜的軍隊就大潰敗。石曜的馬陷入水中，石堪（人名）生擒了他，並將他送給石勒。佛圖澄當時用東西塗在手掌上，觀察后看到有大眾之中綁著一個人，用紅色的絲繩捆綁著他的胳膊。於是將此事告訴石弘，當時正是生擒石曜的時候。石曜平定之後，石勒於是僭越地稱趙天王，行使皇帝的權力，改年號為建平。那一年是晉成帝咸和五年。石勒登位以後，對佛圖澄更加敬重。當時石蔥（人名）叛亂。那年，佛圖澄告誡石勒說：『今年蔥中有蟲子，一定會害人。可以命令百姓不要吃蔥。』石勒頒佈命令，告誡境內百姓謹慎不要吃蔥。到八月，石蔥果然逃走了。石勒更加尊重佛圖澄，有事必定諮詢之後才行動，稱他為大和尚。石虎（人名）有個兒子名叫石斌（人名），後來石勒把他當作自己的兒子。石勒非常疼愛他，忽然暴病而亡，已經過了兩天。石勒說：『我聽說虢太子死了，扁鵲能夠使他復生。大和尚是國家的神人，可以趕快去告訴他，一定能夠帶來福佑。』佛圖澄於是取來楊枝，唸誦咒語。一會兒石斌就能起身了，不久就完全康復了。因此石勒的很多年幼的兒子都在佛寺中養育。每到四月八日，石勒親自到寺廟中給佛像灌頂，為兒子們發願。到建平四年四月，天空平靜沒有風，而塔上的一隻鈴鐺獨自鳴響。佛圖澄說
【English Translation】 English version Yue (person's name) was defeated and retreated to Hujian Stockaded Village (place name) in Baoshi Liangwu (place name) to defend it. Fotucheng (person's name), along with his disciples, went from the official temple to the central temple. As soon as he entered the temple gate, Fotucheng sighed and said, 'Liu Yue (person's name) is truly pitiful.' His disciple Fazuo (person's name) asked the reason. Fotucheng said, 'Yesterday at Hai time (9-11 pm), Liu Yue had already been captured.' Things turned out as he had said. In the eleventh year of Guangchu, Shi Yao (person's name) personally led troops to attack Luoyang. Shi Le (person's name) wanted to personally go to resist Shi Yao, but none of his internal and external officials and assistants did not advise against it. Shi Le consulted Fotucheng about this matter. Fotucheng said, 'The sound of the Xianglun bell says: 'Xiuzhi Tili Gang Pugu Jutudang.' This is in the Jie language. 'Xiuzhi Tili Gang' means 'to go out,' 'Pugu' is Liu Yao's barbarian official position, and 'Jutudang' means 'to capture.' This sentence means that if you send out troops, you will be able to capture Shi Yao.' At that time, Xu Guang (person's name) heard Fotucheng say this and strongly urged Shi Le to send out troops. Shi Le then left his eldest son Shi Hong (person's name) to guard Xiangguo together with Fotucheng. He himself led the central army infantry and cavalry straight to Luoyang City. As soon as the two armies engaged, Shi Yao's army was completely defeated. Shi Yao's horse got stuck in the water, and Shi Kan (person's name) captured him alive and sent him to Shi Le. At that time, Fotucheng smeared something on his palm, and after observing it, he saw a person tied up in the midst of a crowd, with red silk ropes binding his arms. He then told Shi Hong about this, and at that time, Shi Yao was being captured alive. After Shi Yao was pacified, Shi Le then presumptuously claimed to be the Heavenly King of Zhao, exercised the power of the emperor, and changed the reign title to Jianping. That year was the fifth year of Xianhe during the reign of Emperor Cheng of Jin. After Shi Le ascended the throne, he respected Fotucheng even more. At that time, Shi Cong (person's name) rebelled. That year, Fotucheng warned Shi Le, 'This year there are insects in the scallions, which will definitely harm people. You can order the people not to eat scallions.' Shi Le issued an order, warning the people within the territory to be careful not to eat scallions. In August, Shi Cong indeed fled. Shi Le respected Fotucheng even more, and he would definitely consult him before taking action, calling him the Great Monk. Shi Hu (person's name) had a son named Shi Bin (person's name), and later Shi Le treated him as his own son. Shi Le loved him very much, but he suddenly died of a sudden illness after two days. Shi Le said, 'I have heard that when the Crown Prince of Guo died, Bian Que (person's name) was able to bring him back to life. The Great Monk is the divine person of the country, and we should quickly tell him, and he will definitely bring blessings.' Fotucheng then took a willow branch and chanted incantations. After a while, Shi Bin was able to get up, and soon he fully recovered. Therefore, many of Shi Le's young sons were raised in Buddhist temples. Every year on the eighth day of the fourth month, Shi Le personally went to the temple to consecrate the Buddha statue and make vows for his sons. In the fourth year of Jianping, in the fourth month, the sky was calm and there was no wind, but a bell on the pagoda rang by itself. Fotucheng said
眾曰。鈴音云。國有大喪不出今年矣。是歲七月勒死。太子弘襲位。少時虎廢弘自立。遷都於鄴。稱元建武。傾心事澄有重於勒。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。對車夜談言及和尚。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。於是國人每共相語曰。莫起噁心和尚知汝。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。果已得疾。太醫殷騰及外國道士。自言能治。澄告弟子法牙曰。正使聖人復出不愈此疾。況此等乎。后三日果死。石邃荒酒將圖為逆。謂內豎曰。和尚神通倘發吾謀。明日來者當先除之。澄月望將入覲虎。謂弟子僧惠曰。昨夜天神呼我曰。明日若入還勿過人。我倘有所過汝當止我。澄常入必過邃。邃知澄入要候甚苦。澄將上南臺。僧惠引衣。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。墮羌狄中。時澄在堂上坐。
弟子法常在側。澄慘然改容曰。郭公陷敵。令眾僧咒愿。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。后月餘日黑略還說。墮羌圍中東南走馬乏。正遇帳下人推馬與之曰。公乘此小人乘公馬濟與不濟任命也。黑略得其馬故獲免。推驗日時正是澄咒愿時也。偽大司馬燕公石斌虎。以為幽州牧鎮。群兇湊聚因以肆暴。澄戒虎曰。天神昨夜言。疾收馬還。至秋齊當癱爛。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。殺其所生母齊氏。虎彎弓捻矢。自視行斌罰罰輕。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。後晉軍出淮泗隴北瓦城。皆被侵逼。三方告急。人情危擾。虎乃瞋曰。吾之奉佛而更致外寇。佛無神矣。澄明旦早入。虎以事問澄。澄因讓虎曰。王過去世經為大商主。至罽賓寺嘗供。大會中有六十羅漢。吾此身亦預斯會。時得道人謂予曰。此主人命盡當更雞身後王晉地。今王為王豈非福也。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。帝王事佛當在體恭心順顯揚三寶不為暴虐不害無辜。至於
【現代漢語翻譯】 現代漢語譯本：弟子法常在旁邊。佛圖澄（Buddha-tunga，人名）臉色大變，神情悲傷地說：『郭公（Guo Gong，人名）陷入敵人的包圍了，命令眾僧侶一起唸咒祈福。』佛圖澄自己也念咒祈福。過了一會兒，他說：『如果從東南方向逃脫就能活命，朝其他方向則會陷入困境。』又繼續唸咒祈福。過了一會兒，他說：『脫險了。』後來一個月多，黑略（Hei Lue，人名）回來報告說，他陷入羌人的包圍中，向東南方向騎馬逃跑，馬匹疲憊不堪。正好遇到帳下的人推來一匹馬給他，說：『您騎這匹馬吧，我騎您的馬，能不能逃脫就聽天由命了。』黑略得到那匹馬，所以才得以倖免。推算時間，正是佛圖澄唸咒祈福的時候。偽大司馬燕公石斌虎（Shi Bin Hu，人名），擔任幽州牧鎮守。一群兇惡的人聚集在一起，因此更加肆意暴虐。佛圖澄告誡石斌虎說：『天神昨夜告訴我，趕快把馬匹收回來，到秋天就會全部癱瘓爛掉。』石斌虎不理解這句話的意思，就下令各處收回馬匹送還。那年秋天，有人在石斌虎面前誣陷石斌，石斌虎召來石斌鞭打了他三百下，殺死了他的生母齊氏。石斌虎拉開弓，搭上箭，自己覺得對石斌的懲罰太輕了，於是親手殺了五百人。佛圖澄勸諫說：『心不可放縱，死不可復生。按照禮法，不應該親自行刑殺戮，這樣會傷害恩義。哪有天子親自行刑的呢？』石斌虎這才停止。後來晉軍從淮泗、隴北瓦城出兵，都受到侵擾逼迫。三方告急，人心惶惶。石斌虎於是憤怒地說：『我信奉佛法，反而招致外寇入侵，佛沒有神力啊。』佛圖澄第二天一大早就來拜見石斌虎，石斌虎用這件事詢問佛圖澄。佛圖澄於是責備石斌虎說：『大王您過去世曾經是一位大商人，到罽賓寺（Jibin Temple，地名）供養，舉行盛大的法會，其中有六十位羅漢。我的前身也參加了那次法會。當時得道的僧人對我說：『這位主人命終后將轉世為雞，然後成為晉地的國王。』現在大王您成為國王，難道不是福報嗎？邊境上的戰爭是國家常有的事情，為什麼要怨恨誹謗三寶呢？晚上還產生惡毒的念頭？』石斌虎這才相信醒悟，跪下謝罪。石斌虎常常問佛圖澄：『佛法不殺生，我作為天下的君主，不用刑罰殺戮就無法肅清海內。既然違背了戒律殺生，即使信奉佛法，又怎麼能獲得福報呢？』佛圖澄說：『帝王信奉佛法，應當在于身體恭敬，內心順從，弘揚三寶，不施行暴政，不傷害無辜。至於……』 English version: The disciple Fachang was at his side. Fotucheng (Buddha-tunga, a personal name) changed his expression with a look of grief and said, 'Guo Gong (Guo Gong, a personal name) has been trapped by the enemy. Order all the monks to chant prayers.' Fotucheng also chanted prayers himself. After a while, he said, 'If he escapes from the southeast, he will live; if he goes in other directions, he will be trapped.' He continued to chant prayers. After a while, he said, 'He has escaped.' More than a month later, Heilue (Hei Lue, a personal name) returned and reported that he had been surrounded by the Qiang people and fled southeast on horseback, but the horse was exhausted. Just then, a man from his staff pushed a horse to him and said, 'Ride this horse, and I will ride yours. Whether you escape or not is up to fate.' Heilue got the horse and was able to escape. Checking the time, it was exactly when Fotucheng was chanting prayers. The false Grand Marshal Yan Gong, Shi Binhu (Shi Bin Hu, a personal name), was appointed as the governor of Youzhou. A group of fierce people gathered together, and they became even more tyrannical. Fotucheng warned Shi Binhu, 'The heavenly gods told me last night to quickly collect the horses and return them, for they will all be paralyzed and rotten by autumn.' Shi Binhu did not understand the meaning of this, so he ordered all places to collect and return the horses. That autumn, someone slandered Shi Bin to Shi Binhu. Shi Binhu summoned Shi Bin and whipped him three hundred times, killing his birth mother, Qi. Shi Binhu drew his bow and nocked an arrow, feeling that the punishment for Shi Bin was too light, so he personally killed five hundred people. Fotucheng advised, 'The mind should not be indulged, and the dead cannot be brought back to life. According to etiquette, one should not personally carry out executions, as it harms kindness. How can an emperor personally carry out punishments?' Shi Binhu then stopped. Later, the Jin army marched from Huaisi and Wacheng in Longbei, and were all invaded and pressured. Three sides reported emergencies, and the people were in turmoil. Shi Binhu then said angrily, 'I believe in Buddhism, but instead I have brought in foreign invaders. The Buddha has no divine power.' Fotucheng came to see Shi Binhu early the next morning, and Shi Binhu asked Fotucheng about this matter. Fotucheng then rebuked Shi Binhu, 'Your Majesty, in a past life, you were a great merchant who made offerings at Jibin Temple (Jibin Temple, a place name) and held a grand Dharma assembly, which included sixty Arhats. My previous life also participated in that assembly. At that time, an enlightened monk said to me, 'This master will be reborn as a chicken after his life ends, and then become the king of Jin.' Now that Your Majesty is the king, is this not a blessing? Border wars are common in a country, why do you resent and slander the Three Jewels? You even have poisonous thoughts at night?' Shi Binhu then believed and repented, kneeling down to apologize. Shi Binhu often asked Fotucheng, 'Buddhism does not kill, but I, as the ruler of the world, cannot pacify the country without punishment and killing. Since I have violated the precepts and killed, even if I believe in Buddhism, how can I obtain blessings?' Fotucheng said, 'When emperors believe in Buddhism, they should be respectful in body and obedient in mind, promote the Three Jewels, not be tyrannical, and not harm the innocent. As for...'
【English Translation】 English version: The disciple Fachang was at his side. Fotucheng (Buddha-tunga, a personal name) changed his expression with a look of grief and said, 'Guo Gong (Guo Gong, a personal name) has been trapped by the enemy. Order all the monks to chant prayers.' Fotucheng also chanted prayers himself. After a while, he said, 'If he escapes from the southeast, he will live; if he goes in other directions, he will be trapped.' He continued to chant prayers. After a while, he said, 'He has escaped.' More than a month later, Heilue (Hei Lue, a personal name) returned and reported that he had been surrounded by the Qiang people and fled southeast on horseback, but the horse was exhausted. Just then, a man from his staff pushed a horse to him and said, 'Ride this horse, and I will ride yours. Whether you escape or not is up to fate.' Heilue got the horse and was able to escape. Checking the time, it was exactly when Fotucheng was chanting prayers. The false Grand Marshal Yan Gong, Shi Binhu (Shi Bin Hu, a personal name), was appointed as the governor of Youzhou. A group of fierce people gathered together, and they became even more tyrannical. Fotucheng warned Shi Binhu, 'The heavenly gods told me last night to quickly collect the horses and return them, for they will all be paralyzed and rotten by autumn.' Shi Binhu did not understand the meaning of this, so he ordered all places to collect and return the horses. That autumn, someone slandered Shi Bin to Shi Binhu. Shi Binhu summoned Shi Bin and whipped him three hundred times, killing his birth mother, Qi. Shi Binhu drew his bow and nocked an arrow, feeling that the punishment for Shi Bin was too light, so he personally killed five hundred people. Fotucheng advised, 'The mind should not be indulged, and the dead cannot be brought back to life. According to etiquette, one should not personally carry out executions, as it harms kindness. How can an emperor personally carry out punishments?' Shi Binhu then stopped. Later, the Jin army marched from Huaisi and Wacheng in Longbei, and were all invaded and pressured. Three sides reported emergencies, and the people were in turmoil. Shi Binhu then said angrily, 'I believe in Buddhism, but instead I have brought in foreign invaders. The Buddha has no divine power.' Fotucheng came to see Shi Binhu early the next morning, and Shi Binhu asked Fotucheng about this matter. Fotucheng then rebuked Shi Binhu, 'Your Majesty, in a past life, you were a great merchant who made offerings at Jibin Temple (Jibin Temple, a place name) and held a grand Dharma assembly, which included sixty Arhats. My previous life also participated in that assembly. At that time, an enlightened monk said to me, 'This master will be reborn as a chicken after his life ends, and then become the king of Jin.' Now that Your Majesty is the king, is this not a blessing? Border wars are common in a country, why do you resent and slander the Three Jewels? You even have poisonous thoughts at night?' Shi Binhu then believed and repented, kneeling down to apologize. Shi Binhu often asked Fotucheng, 'Buddhism does not kill, but I, as the ruler of the world, cannot pacify the country without punishment and killing. Since I have violated the precepts and killed, even if I believe in Buddhism, how can I obtain blessings?' Fotucheng said, 'When emperors believe in Buddhism, they should be respectful in body and obedient in mind, promote the Three Jewels, not be tyrannical, and not harm the innocent. As for...'
兇暴無賴非化所遷。有罪不得不殺。有惡不得不刑。但當殺可殺。當刑可刑耳。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。虎尚書張離張良等家富事佛各起大塔。澄謂曰。事佛在於清凈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。何福報之可希耶。離等后並被戮滅。時又久旱。自正月至六月。虎遣太子詣臨漳西滏口祈雨。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。掌中見買香弟子在某處被劫垂死。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。虎屢行敗績方信澄戒。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。時魏縣有流民。莫識氏族。恒著麻襦布裳在
【現代漢語翻譯】 現代漢語譯本： 兇殘暴戾之徒，不是教化所能改變的。有罪之人不得不殺，作惡之人不得不懲罰。但應當殺該殺之人，懲罰該懲罰之人罷了。如果暴虐恣意，殺害無罪之人，即使傾盡家財來做法事，也無法解除災禍。希望陛下減少慾望，興起慈悲之心，廣泛施及一切眾生，那麼佛教就能永遠興隆，福運才能長遠。 石虎雖然不能完全聽從，但這樣做也會有不少益處。石虎的尚書張離、張良等人家境富裕，都信奉佛教，各自建造大塔。佛圖澄對他們說：『事奉佛在於清凈無慾，以慈悲憐憫為心。你們雖然恭敬地奉行大法，但貪婪吝嗇之心卻沒有停止，遊獵沒有節制，聚斂財富沒有窮盡，正在承受現世的罪過，哪裡還能期望得到什麼福報呢？』張離等人後來都被處死滅族。 當時又長期乾旱，從正月到六月。石虎派遣太子到臨漳西滏口祈雨，很久都沒有下雨。石虎讓佛圖澄親自去，立刻有兩條白龍降臨在祠所。當天就下起了大雨，方圓數千里。那一年獲得了大豐收。戎狄等族原本不瞭解佛法，聽到佛圖澄的神奇靈驗，都遙遠地向他禮拜，不用言語教化就感化了他們。 佛圖澄常常派遣弟子到西域購買香。弟子出發后，佛圖澄告訴其他弟子說：『我在掌中看到購買香的弟子在某處被劫持，生命垂危。』於是焚香唸咒，遙遠地救護他。弟子後來回來后說：『某年某月某日，我在某處被盜賊劫持，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。』 石虎在臨漳修繕舊塔，缺少承露盤。佛圖澄說：『臨淄城內有古代阿育王塔（Ashoka Stupa），地中有承露盤和佛像，上面的林木茂盛，可以挖掘出來。』於是畫了圖給使者，使者按照他的話挖掘，果然得到了承露盤和佛像。 石虎每次想要攻打燕國，佛圖澄都勸諫說：『燕國的氣數還沒有盡，最終難以攻克。』石虎多次出兵失敗，才相信佛圖澄的勸告。黃河中原本不生長黿（一種大型鱉），忽然得到一隻獻給石虎。佛圖澄看到后嘆息說：『桓溫（Huan Wen）快要進入黃河了。』桓溫，字元子。後來果然如他所說。當時魏縣有流民，沒有人知道他們的姓氏，總是穿著麻布短襖和布褲。
【English Translation】 English version: The fierce and unruly cannot be transformed by education. Those who are guilty must be killed, and those who do evil must be punished. But one should only kill those who deserve to be killed, and punish those who deserve to be punished. If one is tyrannical and kills innocent people at will, even if one exhausts one's wealth to perform rituals, one cannot avert disaster. I hope Your Majesty will reduce desires, cultivate compassion, and extend it to all beings, so that Buddhism may flourish forever and blessings may be far-reaching. Although Shi Hu (石虎) may not be able to fully comply, doing so will bring many benefits. Shi Hu's (石虎) ministers Zhang Li (張離) and Zhang Liang (張良), and others were wealthy and devoted to Buddhism, each building large pagodas. Fotucheng (佛圖澄) said to them, 'Serving the Buddha lies in purity, desirelessness, and compassion. Although you respectfully practice the great Dharma, your greed and stinginess have not ceased, your hunting is unrestrained, and your accumulation of wealth is endless. You are receiving the consequences of your actions in this life, so how can you expect to receive any blessings?' Zhang Li (張離) and the others were later executed and their families exterminated. At that time, there was a prolonged drought, from the first month to the sixth month. Shi Hu (石虎) sent the crown prince to Xifukou (西滏口) in Linzhang (臨漳) to pray for rain, but it did not rain for a long time. Shi Hu (石虎) then sent Fotucheng (佛圖澄) himself, and immediately two white dragons descended at the shrine. On that day, it rained heavily for hundreds of miles. That year, there was a great harvest. The Rongdi (戎狄) tribes, who originally did not understand the Dharma, heard of Fotucheng's (佛圖澄) miraculous powers and bowed to him from afar. They were transformed without the need for words. Fotucheng (佛圖澄) often sent his disciples to the Western Regions to buy incense. After the disciples left, Fotucheng (佛圖澄) told his other disciples, 'I see in my palm that the disciples buying incense are being robbed and are dying in a certain place.' So he burned incense and chanted incantations, remotely protecting them. The disciples later returned and said, 'On a certain day of a certain month, I was robbed by thieves in a certain place. Just as 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 Hu (石虎) was repairing an old pagoda in Linzhang (臨漳) and lacked a dew-receiving plate. Fotucheng (佛圖澄) said, 'Inside the city of Linzi (臨淄) is an ancient Ashoka Stupa (阿育王塔), and in the ground are a dew-receiving plate and a Buddha statue. The trees above are lush and can be dug up.' So he drew a picture for the messenger, and the messenger dug according to his words, and indeed found the dew-receiving plate and the Buddha statue. Whenever Shi Hu (石虎) wanted to attack the Yan (燕) state, Fotucheng (佛圖澄) would advise him, 'The Yan (燕) state's destiny has not yet ended, and it will ultimately be difficult to conquer.' Shi Hu (石虎) repeatedly failed in his campaigns and then believed Fotucheng's (佛圖澄) advice. Originally, turtles (黿) did not grow in the Yellow River, but suddenly one was obtained and presented to Shi Hu (石虎). Fotucheng (佛圖澄) saw it and sighed, 'Huan Wen (桓溫) will soon enter the Yellow River.' Huan Wen's (桓溫) courtesy name was Yuanzi (元子). Later, it happened as he said. At that time, there were refugees in Wei County (魏縣), and no one knew their surnames. They always wore hemp jackets and cloth trousers.
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。飼天馬。趙興太守藉拔收送詣虎。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。唯道陛下當終一柱殿下。虎不解此語。令送以詣澄。麻襦謂澄曰。昔在元和中會。奄至今日酉戌受玄命。絕歷終有期。金離銷于壤。邊荒不能尊。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。行登凌雲宇會於虛游間。澄與麻襦講論終日。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。考其行步有若飛也。虎嘗晝寢。夢見群羊負魚從東北來。寤已訪澄。澄曰。不祥也。鮮卑其有中原乎。慕容氏後果都之。澄嘗與虎共升中堂。澄忽驚曰。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
【現代漢語翻譯】 魏縣有個市井乞丐，當時的人稱他為麻襦（乞丐的名字）。他說話異於常人，看起來像個瘋子。乞討來的米糧不吃，總是散放在大路上，說是『喂天馬』。趙興太守將他抓起來，準備送去見釋道虎（人名，僧人）。 此前，釋道澄（人名，僧人）對釋道虎說：『國家東邊二百里處，某年某月某日，會送來一個非常之人，千萬不要殺了他。』到了約定的日期，麻襦果然被送來。釋道虎與他交談，發現他說話並無異常，只是說『陛下當終一柱殿下』。釋道虎不明白這句話的意思，便派人將麻襦送到釋道澄那裡。 麻襦對釋道澄說：『從前在元和年間相會，忽然到了今日酉戌之時，我將接受玄命。絕歷終有期，金離銷于壤，邊荒不能尊。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。』釋道澄說：『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，行登凌雲宇，會於虛游間。』 釋道澄與麻襦整日講論，人們都無法理解。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。釋道虎派驛馬將麻襦送回本縣。麻襦出了城外，辭別驛使，說自己能步行，說：『我當有所過，未便得發，至合口橋可留見待。』驛使按照他的話去做，飛奔而去。還沒到合口橋，麻襦已經在橋上了。看他行走的樣子，好像在飛一樣。 釋道虎曾經白天睡覺，夢見一群羊揹著魚從東北方向而來。醒來后，他去拜訪釋道澄。釋道澄說：『不祥啊！鮮卑（古代民族名）恐怕要佔據中原了。』後來慕容氏果然定都於此。 釋道澄曾經與釋道虎一同登上中堂，釋道澄忽然驚叫道：『幽州（地名）當有火災！』隨即取酒灑向空中。過了很久，又笑著說：『火災已經被救了。』釋道虎派人去驗證幽州的情況，回報說：『那一天，火從四面城門燃起，西南方向有黑雲飄來，降下暴雨將火撲滅。雨中也略帶酒氣。』 到了釋道虎建武十四年七月，石宣（人名）和石韜（人名）將要互相殘殺。石宣當時來到寺廟，與釋道澄一同坐在浮圖（佛教建築）。一個鈴鐺獨自鳴響，釋道澄對石宣說：
【English Translation】 In Wei County, there was a beggar in the marketplace, whom people called Ma Ru (beggar's name). His speech was extraordinary, and he appeared to be mad. He would beg for rice and grain but not eat it, scattering it on the road, saying, 'Feeding the heavenly horses.' Zhao Xing, the prefect, arrested him and prepared to send him to Shi Dao Hu (person's name, a monk). Prior to this, Shi Dao Cheng (person's name, a monk) had said to Shi Dao Hu, 'Two hundred li 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 day, Ma Ru was indeed sent. Shi Dao Hu spoke with him and found nothing unusual in his words, except that he said, 'Your Majesty will end at the One Pillar Palace.' Shi Dao Hu did not understand the meaning of this, so he sent Ma Ru to Shi Dao Cheng. Ma Ru said to Shi Dao Cheng, 'In the past, we met during the Yuanhe era, and suddenly it is today, the time of youxu, when I will receive the mysterious mandate. The end of the calendar has a limit; gold separates and melts into the soil; the borderlands cannot be respected. Remove the traces of the spiritual period; do not stop the excellence of what has already been done. The descendants' seedlings and leaves will flourish, and their arrival will gradually accumulate. When will the resting period come? I will sigh forever.' Shi Dao Cheng said, 'Heaven revolves, and fortune reaches its limit; adversity will not support the Nine Woods; water is a difficulty, and there is no way to pacify it with techniques. Although the mysterious sage exists, the world cannot. The foundation will surely collapse, and he will travel in Jambudvipa for a long time. Benefits are chaotic, and there are many troubles; he will ascend to the Lingyun Palace and meet in the realm of emptiness.' Shi Dao Cheng and Ma Ru discussed all day long, and people could not understand them. Only those who eavesdropped heard these few words, speculating that they seemed to be discussing matters of hundreds of years. Shi Dao Hu sent post horses to return Ma Ru to his county. After Ma Ru left the city, he bid farewell to the post messengers, saying that he could walk, saying, 'I must pass through somewhere; it is not convenient to depart yet; you can wait for me at the Hekou Bridge.' The messengers did as he said and galloped away. Before they reached the Hekou Bridge, Ma Ru was already on the bridge. The way he walked was as if he were flying. Shi Dao Hu once slept during the day and dreamed of a flock of sheep carrying fish coming from the northeast. After waking up, he visited Shi Dao Cheng. Shi Dao Cheng said, 'Ominous! The Xianbei (ancient ethnic group) are afraid to occupy the Central Plains.' Later, the Murong clan indeed established their capital there. Shi Dao Cheng once ascended the central hall with Shi Dao Hu, and Shi Dao Cheng suddenly exclaimed, 'Youzhou (place name) will have a fire disaster!' Immediately, he took wine and sprinkled it into the air. After a long time, he smiled and said, 'The fire disaster has been saved.' Shi Dao Hu sent people to verify the situation in Youzhou, and they reported, 'On that day, the fire started from the four gates of the city, and black clouds came from the southwest, bringing heavy rain that extinguished the fire. There was also a slight smell of wine in the rain.' In the seventh month of the fourteenth year of Jianwu under Shi Dao Hu, Shi Xuan (person's name) and Shi Tao (person's name) were about to kill each other. Shi Xuan came to the temple at that time and sat with Shi Dao Cheng in the stupa (Buddhist building). A bell rang by itself, and Shi Dao Cheng said to Shi Xuan:
。解鈴音乎。鈴云。鬍子洛度。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。豈非洛度乎。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。杜氏曰。和尚耄耶何處有賊。澄即易語云。六情所受皆悉是賊。老自應耄。但使少者不惛。遂便寓言不復章的。后二日宣果遣人害韜于佛寺中。欲因虎臨喪仍行大逆。虎以澄先戒故獲免。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。尚可六十餘歲。如必誅之。宣當爲彗星下掃鄴宮也。虎不從以鐵鎖穿宣頷。牽上薪積而焚之。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大武前殿。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
【現代漢語翻譯】 現代漢語譯本：解鈴音嗎？鈴回答：『鬍子洛度』。宣勃然變色說：『這是什麼話？』澄解釋說：『老胡為道卻不能隱居山林，無言卻穿著華麗的重疊褥墊和美麗的衣服，難道不是洛度嗎？』石韜後來來到，澄仔細地看了他很久。石韜害怕地問澄，澄說：『奇怪你身上有血腥味，所以才看著你。』到了八月，澄讓十個弟子在別的房間里齋戒。澄當時暫時進入東合，虎與后杜氏問候他。澄說：『你的脅下有賊，不出十天，從佛圖以西到這座殿以東，應當有流血事件。千萬不要向東走啊。』杜氏說：『和尚你老糊塗了嗎？哪裡有賊？』澄就換了一種說法：『六情所感受到的都是賊。我老了，當然會糊塗。只要年輕人不糊塗就行了。』於是就用隱晦的語言，不再明確說明。兩天後，宣果然派人在佛寺中殺害了石韜，想趁著虎為石韜辦喪事的時候發動叛亂。虎因為澄事先的告誡而得以倖免。等到宣的事情敗露被抓捕后，澄勸諫虎說：『既然是陛下的兒子，為什麼要加重他的罪過呢？陛下如果能壓住怒火，施加慈愛，還能活六十多年。如果一定要殺了他，宣將會變成彗星，掃蕩鄴宮啊。』虎不聽，用鐵鎖穿透宣的下巴，拉到堆積的柴火上焚燒了他。收捕了他的官屬三百多人，都用車裂肢解，投入漳河。澄於是命令弟子們停止在別的房間里齋戒。過了一個多月，有一匹妖馬，鬃毛和尾巴都有燒焦的痕跡，從中陽門進入，從顯陽門出去，頭朝向東宮，卻始終不得進入，走向東北方向，一會兒就不見了。澄聽到后嘆息說：『災禍要降臨了。』到了十一月，虎在大武前殿大宴群臣，澄吟誦說：『殿啊殿啊，荊棘長成樹林，將要毀壞人的衣服。』虎命令挖開殿石下面檢視，果然有荊棘生長。澄回到寺廟，看著佛像說：『遺憾不能再莊嚴了。』自言自語地說：『還能活三年嗎？』自己回答：『不能，不能。』又說：『還能活兩年、一年、一百天、一個月嗎？』自己回答：『不能。』於是就不再說話。回到房間，對弟子法祚說：『戊申年將有禍亂』 English version: Did he understand the sound of the bell? The bell replied: 'Huzi Luodu' (鬍子洛度, meaning 'bearded Luodu'). Xuan changed color and said: 'What are you saying?' Cheng explained: 'The old Hu practices the Way but cannot live in seclusion in the mountains, and though he is silent, he wears luxurious layered mats and beautiful clothes. Isn't that Luodu?' Shi Tao arrived later, and Cheng looked at him intently for a long time. Tao, frightened, asked Cheng, who said: 'It's strange that you smell of blood, that's why I was looking at you.' In the eighth month, Cheng had ten disciples fast in a separate room. Cheng briefly entered Donghe, where Hu and Empress Dowager Du greeted him. Cheng said: 'There is a thief under your ribs. Within ten days, there will be bloodshed from the west of Futu (佛圖, name of a temple) to the east of this hall. Be careful not to go east.' Du said: 'Venerable monk, are you senile? Where is the thief?' Cheng then changed his words, saying: 'All that is received by the six senses are thieves. I am old, so I should be senile. But let the young not be confused.' He then spoke in veiled terms, no longer making explicit statements. Two days later, Xuan indeed sent someone to kill Tao in the Buddhist temple, intending to take advantage of Hu's mourning for Tao to launch a rebellion. Hu was spared because of Cheng's prior warning. When Xuan's affair was exposed and he was arrested, Cheng advised Hu, saying: 'Since he is Your Majesty's son, why increase his punishment? If Your Majesty can contain your anger and show compassion, you can live for more than sixty years. If you must kill him, Xuan will become a comet, sweeping away the Ye Palace (鄴宮, the palace in Ye).' Hu did not listen and pierced Xuan's chin with an iron chain, dragging him onto a pile of firewood and burning him. He arrested more than three hundred of his officials, all of whom were torn apart by chariots and dismembered, and thrown into the Zhang River. Cheng then ordered his disciples to stop fasting in the separate room. More than a month later, there was a demonic horse with burnt marks on its mane and tail, which entered through the Zhongyang Gate (中陽門, name of a gate) and exited through the Xianyang Gate (顯陽門, name of a gate), heading towards the East Palace (東宮, the crown prince's palace) but unable to enter, and then went northeast and disappeared. Cheng heard this and sighed, saying: 'Disaster is coming.' In the eleventh month, Hu held a grand banquet for his officials in the front hall of Dawu (大武, name of a hall), Cheng chanted: 'Hall, oh hall, thorns grow into a forest, about to ruin people's clothes.' Hu ordered the stones under the hall to be dug up and examined, and indeed thorns were growing there. Cheng returned to the temple, looked at the Buddha statues, and said: 'Regret that I cannot make them more magnificent.' He said to himself: 'Can I live for three more years?' He answered himself: 'No, no.' He then said: 'Can I live for two years, one year, one hundred days, one month?' He answered himself: 'No.' Then he said nothing more. He returned to his room and said to his disciple Fazuo (法祚, name of a disciple): 'In the year of Wushen (戊申, a year in the Chinese sexagenary cycle), there will be chaos.'
【English Translation】 Did he understand the sound of the bell? The bell replied: 'Huzi Luodu' (鬍子洛度, meaning 'bearded Luodu'). Xuan changed color and said: 'What are you saying?' Cheng explained: 'The old Hu practices the Way but cannot live in seclusion in the mountains, and though he is silent, he wears luxurious layered mats and beautiful clothes. Isn't that Luodu?' Shi Tao arrived later, and Cheng looked at him intently for a long time. Tao, frightened, asked Cheng, who said: 'It's strange that you smell of blood, that's why I was looking at you.' In the eighth month, Cheng had ten disciples fast in a separate room. Cheng briefly entered Donghe, where Hu and Empress Dowager Du greeted him. Cheng said: 'There is a thief under your ribs. Within ten days, there will be bloodshed from the west of Futu (佛圖, name of a temple) to the east of this hall. Be careful not to go east.' Du said: 'Venerable monk, are you senile? Where is the thief?' Cheng then changed his words, saying: 'All that is received by the six senses are thieves. I am old, so I should be senile. But let the young not be confused.' He then spoke in veiled terms, no longer making explicit statements. Two days later, Xuan indeed sent someone to kill Tao in the Buddhist temple, intending to take advantage of Hu's mourning for Tao to launch a rebellion. Hu was spared because of Cheng's prior warning. When Xuan's affair was exposed and he was arrested, Cheng advised Hu, saying: 'Since he is Your Majesty's son, why increase his punishment? If Your Majesty can contain your anger and show compassion, you can live for more than sixty years. If you must kill him, Xuan will become a comet, sweeping away the Ye Palace (鄴宮, the palace in Ye).' Hu did not listen and pierced Xuan's chin with an iron chain, dragging him onto a pile of firewood and burning him. He arrested more than three hundred of his officials, all of whom were torn apart by chariots and dismembered, and thrown into the Zhang River. Cheng then ordered his disciples to stop fasting in the separate room. More than a month later, there was a demonic horse with burnt marks on its mane and tail, which entered through the Zhongyang Gate (中陽門, name of a gate) and exited through the Xianyang Gate (顯陽門, name of a gate), heading towards the East Palace (東宮, the crown prince's palace) but unable to enter, and then went northeast and disappeared. Cheng heard this and sighed, saying: 'Disaster is coming.' In the eleventh month, Hu held a grand banquet for his officials in the front hall of Dawu (大武, name of a hall), Cheng chanted: 'Hall, oh hall, thorns grow into a forest, about to ruin people's clothes.' Hu ordered the stones under the hall to be dug up and examined, and indeed thorns were growing there. Cheng returned to the temple, looked at the Buddha statues, and said: 'Regret that I cannot make them more magnificent.' He said to himself: 'Can I live for three more years?' He answered himself: 'No, no.' He then said: 'Can I live for two years, one year, one hundred days, one month?' He answered himself: 'No.' Then he said nothing more. He returned to his room and said to his disciple Fazuo (法祚, name of a disciple): 'In the year of Wushen (戊申, a year in the Chinese sexagenary cycle), there will be chaos.'
將萌。己酉石氏當滅。吾及其未亂先從化矣。即遣人辭虎曰。物理必遷身命非保。負道焰遷之軀化期已及。既荷恩殊重。故逆以仰聞。虎愴然曰。不聞和尚有疾。乃忽爾告終。即自出宮寺而慰喻焉。澄謂虎曰。出入生死道之常也。修短分定非所能延矣。夫道重行全德貴無怠。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。而佈政猛烈理刑酷濫。顯違聖典幽背法戒。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。畢命就盡歿無遺恨。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。仍窆于臨漳西紫陌。即虎所創冢也。俄而梁犢作亂。明年虎死。冉閔纂戮石種都盡。閔小字棘奴。澄先所謂棘子成林者也。澄左乳旁先有一孔。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。風姿甚美。妙解深經旁通世論。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。當二石兇疆虐害非道。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
【現代漢語翻譯】 現代漢語譯本： 澄預言道：『己酉年，石氏政權將滅亡。我趁著他們還沒開始作亂之前就歸化了。』於是派人辭別石虎（後趙皇帝），說：『事物變化是必然的規律，生命並非可以永久保全的。我揹負著如火焰般遷逝的軀體，化滅的期限已經到了。既然承受了您如此深厚的恩情，所以冒昧地前來稟告。』石虎悲傷地說：『沒聽說和尚有什麼疾病，竟然忽然告終。』於是親自出宮到寺廟慰問。 澄對石虎說：『出入生死是自然的規律，壽命長短是命中註定的，不是人力所能延長的。道重視行為的完整，德重視沒有懈怠。如果事業和操守沒有虧損，即使死了也像活著一樣。違背道義而獲得茍延殘喘，不是我所希望的。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，壯麗輝煌。按照這樣的德行，應該享受美好的福報。但是您施政猛烈，處理刑罰殘酷氾濫，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，最終不會有福佑。如果能放下高傲的心，改變想法，恩惠這些百姓，那麼國家就能長久，道俗都能慶幸依賴。我完成使命，生命走到盡頭，死後也沒有遺憾。』石虎悲痛嗚咽，知道他必定要逝世，於是為他開鑿墓穴，營建墳墓。到十二月八日，澄在鄴宮寺去世。那年是晉穆帝永和四年。士人和百姓悲哀號哭，舉國前往弔唁。春秋一百一十七歲。於是安葬在臨漳西邊的紫陌，就是石虎所建立的墳墓。 不久梁犢作亂。第二年石虎去世。冉閔（後趙將領）誅殺石氏，全部殺光。冉閔小名棘奴。澄先前所說的『棘子成林』就是指他。澄左乳旁邊先前有一個孔，周圍四五寸，通到腹內。有時腸子從裡面出來。或者用棉絮塞住孔。晚上想讀書就拔掉棉絮，那麼整個房間都明亮。又在齋戒日經常到水邊拉出腸子清洗，然後放回腹內。澄身高八尺，風度姿容非常美好。精妙地理解深刻的佛經，廣泛地通曉世俗的言論。講說佛經的時候只標明宗旨要點，使從頭到尾的文辭言語都明白易懂。加上又慈愛百姓，拯救危難困苦。當二石（指石勒、石虎）兇暴強橫，虐待百姓，不講道義的時候，如果沒有澄，誰可以稱道呢？只是百姓蒙受他的恩益，每天都在使用，卻不知道罷了。佛陀調伏須菩提等數十位弟子。
【English Translation】 English version: Cheng prophesied: 'In the year of Jiyou, the Shi clan's regime will be destroyed. I will convert before they start to rebel.' So he sent someone to bid farewell to Shi Hu (Emperor of Later Zhao), saying: 'The change of things is an inevitable law, and life cannot be permanently preserved. I bear a body that is like a flame passing away, and the time of annihilation has arrived. Since I have received such deep kindness from you, I presume to come and report it.' Shi Hu said sadly: 'I haven't heard that the monk has any illness, but he suddenly comes to an end.' So he personally went out of the palace to the temple to comfort him. Cheng said to Shi Hu: 'Coming and going from life and death is a natural law, and the length of life is destined, not something that can be extended by human power. The Dao values the completeness of conduct, and virtue values not being lazy. If the career and integrity are not flawed, even if one dies, it is as if one is still alive. To violate righteousness and obtain a reprieve is not what I desire. Now I still have unfulfilled wishes, because the country is wholeheartedly devoted to Buddhism, practicing the Dharma without stinginess, building temples, advocating and glorifying them, magnificent and splendid. According to such virtue, one should enjoy good fortune. But you administer politics fiercely, and handle punishments cruelly and excessively, obviously violating the scriptures of the sages, and secretly violating the precepts of the Dharma. If you do not punish and correct yourself, you will ultimately have no blessings. If you can put down your arrogant heart, change your mind, and benefit these people, then the country can be long-lasting, and both Daoists and laity can rejoice and rely on it. I will complete my mission, my life will come to an end, and I will have no regrets after death.' Shi Hu wept sadly, knowing that he would surely pass away, so he dug a tomb for him and built a grave. On the eighth day of December, Cheng passed away in the Yegong Temple. That year was the fourth year of Yonghe of Emperor Mu of Jin. Scholars and commoners mourned and cried, and the whole country went to pay their respects. He was one hundred and seventeen years old. So he was buried in Zimo, west of Linzhang, which was the tomb created by Shi Hu. Soon Liang Du rebelled. The following year, Shi Hu died. Ran Min (general of Later Zhao) killed the Shi clan, killing them all. Ran Min's nickname was Jinu. Cheng's previous saying 'Thorny seeds become a forest' refers to him. Cheng had a hole next to his left breast, about four or five inches in circumference, leading to his abdomen. Sometimes the intestines came out of it. Or stuff the hole with cotton wool. When he wanted to read at night, he would pull out the cotton wool, and the whole room would be bright. Also, on fasting days, he often went to the water's edge to pull out his intestines and wash them, and then put them back in his abdomen. Cheng was eight feet tall, and his demeanor was very beautiful. He exquisitely understood the profound Buddhist scriptures, and widely understood secular theories. When lecturing on Buddhist scriptures, he only marked the main points of the purpose, so that the words and language from beginning to end were clear and easy to understand. In addition, he loved the people and rescued them from danger and suffering. When the two Shi (referring to Shi Le and Shi Hu) were fierce and tyrannical, abusing the people, and not speaking of righteousness, if there was no Cheng, who could be praised? It's just that the people benefited from his grace, using it every day, but they didn't know it. Buddha tamed Subhuti and dozens of other disciples.
名僧。出自天竺康居。不遠數萬里路。足涉流沙詣澄受訓。樊沔釋道安。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。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。受業追隨常有數百。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。澄死之月有人見澄于流沙。虎疑其不死。因發墓開棺視之。唯見一石。虎曰。石者朕也。師葬我而去矣。未幾虎死。后慕容雋都鄴。處石虎宮中。忽夢見虎嚙其臂。意謂石虎為祟。乃募覓虎尸于東明館掘得之。屍僵不毀。雋踏(音踏)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。麻襦所言一柱殿也。后符堅征鄴雋子暐為堅大將郭神虎所執實先夢虎之驗也。
佛調
竺佛調者。未詳氏族。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。載出寺側以近醫藥。兄既奉調為師。朝晝常在寺中諮詢行道。異日調忽往其家。弟具問嫂所苦共審兄安否。調曰。病者粗可卿兄如常。調
{ "translations": [ "現代漢語譯本：", "名僧佛圖澄（Fotucheng），來自天竺康居（Kangju，古代中亞國家）。他不遠數萬里路，親自跋涉流沙，到佛圖澄處接受教誨。樊沔（Fan Mian）的釋道安（Shi Daoan），中山（Zhongshan）的竺法雅（Zhu Faya），都跨越關河，聽佛圖澄講說，都精妙通達佛理，研測幽深細微之處。佛圖澄自己說，他出生的地方距離鄴城（Ye City）九萬多里，他拋棄家庭入道已經一百零九年。酒不沾唇，過了中午不吃飯，不是戒律規定的事情不做，沒有慾望沒有追求。接受他的教導並追隨他的常有數百人，前前後後的門徒幾乎有一萬。他所經歷的州郡，興建佛寺八百九十三所，弘揚佛法的盛況沒有人能超過他。", "當初石虎（Shi Hu）安葬佛圖澄時，將他生前的錫杖（khakkhara，佛教僧侶用的手杖）和缽（patra，佛教僧侶用的食器）放入棺材中。後來冉閔（Ran Min）篡位，打開棺材，只得到缽和錫杖，再也見不到屍體。有人說，佛圖澄去世的那個月，有人在流沙看到他。石虎懷疑他沒有死，於是派人發掘墳墓，打開棺材檢視，只見到一塊石頭。石虎說：『石頭就是朕啊，大師安葬我就離開了。』不久石虎就死了。後來慕容雋（Murong Jun）定都鄴城，住在石虎的宮中，忽然夢見石虎咬他的手臂，認為這是石虎作祟。於是招募人尋找石虎的屍體，在東明館（Dongming Pavilion）挖掘到，屍體僵硬沒有腐爛。慕容雋用腳踩著屍體罵道：『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，更何況是其他人呢？』鞭打侮辱屍體后，將它投入漳河（Zhang River）。屍體倚靠在橋柱上不移動。秦朝（Qin Dynasty）的將領王猛（Wang Meng）於是收斂並安葬了他。麻襦（Ma Ru）所說的『一柱殿』就是指這件事。後來符堅（Fu Jian）征討鄴城，慕容雋的兒子慕容暐（Murong Wei）被符堅的大將郭神虎（Guo Shenhu）所擒獲，這實際上是之前夢見石虎的應驗。", "", "佛調（Fotiao）", "竺佛調（Zhu Fotiao），不清楚他的氏族。他侍奉佛圖澄為師，住在常山寺（Changshan Temple）多年，修行純樸，不注重外表的言辭。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。哥哥的妻子病重，被用車載到寺廟旁邊，以便就近求醫。哥哥因為信奉佛調為師，早晚常在寺中請教修行。有一天，佛調忽然前往他家。弟弟詳細詢問嫂子的病情，共同詢問哥哥是否安好。佛調說：『病人情況尚可，你的哥哥一切如常。』", "", "", "", "english_translations": [ "English version:", "The eminent monk Fotucheng came from Kangju (an ancient Central Asian country). He traveled tens of thousands of miles, personally traversing the shifting sands to receive instruction from Fotucheng. Shi Daoan of Fan Mian and Zhu Faya of Zhongshan both crossed passes and rivers to listen to Fotucheng's teachings, all profoundly understanding Buddhist principles and deeply exploring subtle mysteries. Fotucheng himself said that his birthplace was more than ninety thousand li (a Chinese unit of distance) away from Ye City, and he had abandoned his family to enter the monastic life for one hundred and nine years. He never tasted wine, did not eat after noon, did nothing that was not prescribed by the precepts, and had no desires or cravings. Those who received his teachings and followed him often numbered in the hundreds, and his disciples before and after totaled nearly ten thousand. In the prefectures and counties he traveled through, he established eight hundred and ninety-three Buddhist temples, and the flourishing of his propagation of the Dharma was unmatched.", "When Shi Hu initially buried Fotucheng, he placed Fotucheng's khakkhara (a Buddhist monk's staff) and patra (a Buddhist monk's bowl) in the coffin. Later, when Ran Min usurped the throne, he opened the coffin and only found the bowl and staff, no longer seeing the body. Some said that in the month Fotucheng died, someone saw him in the shifting sands. Shi Hu suspected that he had not died, so he sent people to excavate the tomb and open the coffin, only to find a stone. Shi Hu said, 'The stone is me; the master buried me and left.' Soon after, Shi Hu died. Later, Murong Jun established his capital in Ye City and lived in Shi Hu's palace. He suddenly dreamed that Shi Hu was biting his arm, and he believed that this was Shi Hu causing trouble. So he recruited people to search for Shi Hu's body and found it in Dongming Pavilion, the corpse stiff and not decayed. Murong Jun stepped on the corpse and cursed, 'Dead barbarian, how dare you frighten the living emperor! You built palaces, but were plotted against by your son, let alone others!' After whipping and insulting the corpse, he threw it into the Zhang River. The corpse leaned against a bridge pillar and did not move. The Qin Dynasty general Wang Meng then collected and buried it. The 'One-Pillar Hall' mentioned by Ma Ru refers to this event. Later, when Fu Jian attacked Ye City, Murong Jun's son Murong Wei was captured by Fu Jian's general Guo Shenhu, which was actually the fulfillment of the previous dream of Shi Hu.", "", "Fotiao", "Zhu Fotiao, his clan is unknown. He served Fotucheng as his teacher and lived in Changshan Temple for many years, his practice being pure and simple, not emphasizing outward expressions. People at the time respected him for this. There were two brothers in Changshan who believed in Buddhism and lived a hundred li away from the temple. The elder brother's wife was seriously ill and was transported by cart to the side of the temple for medical treatment. Because the elder brother revered Fotiao as his teacher, he often consulted and practiced in the temple morning and evening. One day, Fotiao suddenly went to his house. The younger brother asked in detail about his sister-in-law's illness and inquired about his brother's well-being. Fotiao said, 'The patient is doing reasonably well, and your brother is as usual.'" ] }
去後弟亦策馬繼往。言及調旦來。兄驚曰。和尚旦初不出寺。汝何容見。兄弟爭以問調。調笑而不答。咸共異焉。調或獨入深山一年半歲。赍乾飯數鬥。還恒有餘。有人嘗隨調山行數十里。天暮大雪下。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。調后自克將亡之日。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。形數雖乖而神會必同契。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。忽見調在高巖上。衣服鮮明姿儀暢悅。皆驚喜作禮。和尚尚在耶。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。
法慧
竺法慧。本關中人。方直有戒行。入嵩高山事浮圖蜜為師。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。每語弟子法昭曰。汝過去時折一雞腳。其殃尋至。俄而昭為人所擲。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。居民渰沒多有死者。
神僧傳卷第一(終) 大正藏第 50 冊 No. 2064 神僧傳
神僧傳卷第二
道安
釋道安。姓衛氏。常山扶柳人也。家世為儒。早失覆蔭為外兄孔氏所養。年七歲讀書再覽能誦。鄉鄰嗟異。年十二出家。神聖聰敏。貌甚寢陋。不為師之所重。數歲之後。方啟師求經。師與辨意經一卷。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。即以闇誦。師雖異之而未信也。復與成具光明經一卷。不減一萬言。赍之如初暮復還師。師執經覆之不差一字。師大驚嗟。敬而異之。后為受具戒恣其遊學。至鄴遇佛圖澄。因事澄為師。及石氏將亂。與弟子惠遠等四百餘人渡河南遊。夜行值雷雨乘電光而進前。行得人家。見門裡有一馬枊枊之間懸一馬兜可容一斛。安使呼林百升。
【現代漢語翻譯】 現代漢語譯本： 不久，慧（Hui，指道慧）果然看見一位老翁牽著牛在田里耕作。道慧向老翁乞討牛，老翁不給。道慧上前自己抓住牛鼻子，老翁害怕他有奇異之處，於是就把牛施捨給他了。道慧牽著牛唸誦咒語祈願，走了七步又返回把牛還給老翁。老翁不久就去世了。後來征西將軍庾稚恭（Yu Zhigong）鎮守襄陽，他一向不信奉佛法，聽說道慧有非常的事蹟，非常嫉妒他。道慧預先告訴弟子們說：『我前世的冤對快要尋上門來了。』告誡勸勉家眷們要勤奮修習福德善事。之後兩天，果然被抓捕並處以刑罰，享年五十八歲。臨死時告訴眾人說：『我死後三天，天上將會下暴雨。』到了那天，果然洪水猛烈灌注，城門內的水深一丈，居民被淹沒，很多人因此喪生。
《神僧傳》卷第一（完） 《大正藏》第50冊 No. 2064 《神僧傳》
《神僧傳》卷第二
道安（Dao An）
釋道安（Shi Dao An），姓衛（Wei），是常山扶柳（Changshan Fuliu）人。家世代是儒生。早年喪失父母，由外兄孔氏（Kong）撫養。七歲時讀書，讀兩遍就能背誦，鄉鄰們都驚歎稱奇。十二歲出家。天資聰穎，相貌非常醜陋，不被師父所重視。幾年之後，才向師父請求學習佛經。師父給他《辨意經》一卷，大約五千字。道安拿著經書到田里，休息時就閱讀。傍晚回家時把經書還給師父，又請求其他的經書。師父說：『昨天的經書還沒讀完，今天又來求？』道安回答說：『已經能背誦了。』師父雖然覺得奇怪，但還是不相信。又給他《成具光明經》一卷，不少於一萬字。道安拿著經書像上次一樣，傍晚又還給師父。師父拿著經書檢查，沒有錯一個字。師父非常驚訝讚歎，敬佩他與衆不同。後來為他授了具足戒，允許他自由遊學。到鄴（Ye）地遇到了佛圖澄（Fotucheng），於是拜佛圖澄為師。等到石氏（Shi）將要作亂時，與弟子慧遠（Huiyuan）等四百多人渡河南遊。夜晚行走遇到雷雨，藉助閃電的光亮前進。走到一戶人家，看見門裡有一棵馬柳樹，樹杈之間懸掛著一個馬兜，可以容納一斛。道安讓人呼喊林百升（Lin Baisheng）。
【English Translation】 English version: Soon, Hui (Dao Hui) indeed saw an old man plowing the field with an ox. Hui begged the old man for the ox, but the old man refused. Hui went forward and grabbed the ox's nose himself. The old man, fearing his strangeness, then gave it to him. Hui led the ox, chanting a mantra and making a vow, took seven steps, and then returned the ox to the old man. The old man died shortly after. 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 of Hui's extraordinary deeds. Hui forewarned his disciples, 'My karmic debtors from a previous life are about to come seeking me.' He admonished and urged his family to diligently cultivate merit and good deeds. Two days later, he was indeed arrested and executed at the age of fifty-eight. Before his death, he told everyone, 'Three days after my death, there will be a torrential rain.' On that day, a flood poured in, and the water inside the city gate was one zhang (about 10 feet) deep. Many residents were submerged and died.
Shēng Sēng Zhuàn (Biographies of Divine Monks) Volume 1 (End) Taishō Tripiṭaka Volume 50, No. 2064, Shēng Sēng Zhuàn
Shēng Sēng Zhuàn Volume 2
Dao An
Shi Dao An, whose surname was Wei, was a native of Fuliu in Changshan. His family had been Confucian scholars for generations. He lost his parents early and was raised by his maternal cousin, Kong. At the age of seven, he could recite after reading a book twice, which amazed the neighbors. He left home at the age of twelve. He was divinely intelligent but very ugly in appearance and was not valued by his teacher. After several years, he asked his teacher for scriptures. The teacher gave him a volume of the Biàn Yì Jīng (Sutra of Discerning Meaning), about five thousand words. An took the scripture to the field and read it during his rest. In the evening, he returned the scripture to his teacher and asked for more. The teacher said, 'You haven't finished reading yesterday's scripture, and you're asking for more today?' An replied, 'I can already recite it.' Although the teacher found it strange, he did not believe it. He gave him another volume of the Chéng Jù Guāngmíng Jīng (Sutra of Accomplished Light), no less than ten thousand words. An took it as before and returned it to his teacher in the evening. The teacher checked the scripture and found not a single word was wrong. The teacher was greatly amazed and praised him, respecting him for his uniqueness. Later, he ordained him with the complete precepts and allowed him to travel and study freely. When he arrived in Ye, he met Fotucheng and became his disciple. When the Shi clan was about to rebel, he crossed the river south with his disciples Huiyuan and others, more than four hundred people. They traveled at night and encountered thunderstorms, advancing by the light of lightning. They came to a house and saw a horse willow tree in the doorway, with a horse bag hanging between the branches, capable of holding one hu (a unit of volume). An had someone call out to Lin Baisheng.
主人驚出。果姓林名百升。百升謂是神人。厚相賞接。既而弟子問何以知其姓字。安曰。兩木為林兜容百升也。既達襄陽復宣佛法。時襄陽習鑿齒鋒辯天逸籠罩當時。其先籍安高名。及聞安至止即往修造。既坐稱言。四海習鑿齒。安曰。彌天釋道安。時人以為名答。安注諸經恐不合理。乃誓曰。若所說不甚遠理愿見瑞相。乃夢見道人頭白眉長。語安云。君所注經殊合道理。我不得入泥洹。住在西域。當相助通。可時時設食。后十誦律至。遠公乃知。和尚所夢即賓頭盧也。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。寺房既窄處之講堂。時維那直殿。夜見此僧后牕而出入。遽以白安。安驚起禮訊問其來意。答云。相為而來。安曰。自惟罪深詎可度脫。答曰。甚可脫耳。安請問來生所生之處。彼乃以手虛撥天之西北。即見云開。備睹兜率妙勝之報。又曰。當浴聖僧方果所愿。具示浴法。后安設浴。見有數十小兒入寺。須臾但聞浴室用水聲。久之不見。開室而巾濕水減。安至其年二月八日。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。
曇猷
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。嘗行到一蠱家乞食。猷祝願畢
【現代漢語翻譯】 現代漢語譯本： 主人大吃一驚。果然姓林名百升（人名）。百升認為他是神人，以優厚的待遇款待他。之後，弟子問（道安）是如何知道他的姓名的。道安說：『兩木為林，兜容百升啊。』（道安）到達襄陽后，再次宣揚佛法。當時襄陽的習鑿齒（人名），才思敏捷，辯才無礙，名聲籠罩當時。他早就仰慕道安的高名，等到聽說道安來到這裡，就前去拜訪。坐定之後，習鑿齒說道：『四海之內，習鑿齒。』道安回答說：『瀰漫天空的釋道安。』當時的人認為這是絕妙的對答。 道安註釋各部佛經，擔心其中有不符合佛理的地方，於是發誓說：『如果我所說的沒有太偏離佛理，希望能夠見到吉祥的徵兆。』於是夢見一位道人，頭髮雪白，眉毛很長，告訴道安說：『您所註釋的佛經非常符合道理。我因為還有業力未盡，不能進入涅槃，住在西域，應當幫助您通達佛法。您可以時常準備食物供養我。』後來《十誦律》傳到（中國），遠公（慧遠）才知道，和尚所夢見的就是賓頭盧（十六羅漢之一）。 後來到了秦建元二十一年正月二十七日，忽然有一位外貌醜陋的異僧來到寺廟借宿。寺廟的房間狹窄，就安排他住在講堂。當時負責寺廟事務的維那（寺院職務）晚上看見這位僧人從後窗出入，趕緊告訴道安。道安驚醒后，禮拜並詢問他的來意。異僧回答說：『我是來幫助你的。』道安說：『我自己罪孽深重，怎麼可以得到解脫？』異僧回答說：『完全可以解脫。』道安請求詢問來生將要投生的地方。異僧就用手在天空的西北方向虛撥了一下，立刻看見雲層打開，完全看到了兜率天（彌勒菩薩的凈土）美妙殊勝的景象。異僧又說：『應當沐浴聖僧，才能圓滿所愿。』詳細地告訴了沐浴的方法。後來道安準備了沐浴，看見有幾十個小孩進入寺廟。一會兒只聽到浴室裡用水的聲音，很久之後不見小孩出來。打開浴室，發現毛巾濕了，水也減少了。 道安在那一年的二月八日，忽然告訴眾人說：『我將要離去了。』當天齋飯完畢后，沒有疾病就去世了，安葬在城內的五級寺中。那一年是晉太元十年。
曇猷（人名）
竺曇猷（人名），也有人說法猷（人名）。是敦煌人。年輕時就刻苦修行，學習禪定。後來遊歷到江左（長江下游南岸地區），住在剡縣的石城山。靠乞討食物維持生活，並坐禪。曾經走到一家養蠱的人家乞討食物，曇猷祝願完畢
【English Translation】 English version: The host was greatly surprised. Indeed, his surname was Lin, and his given name was Baisheng (a personal name). Baisheng considered him a divine being and treated him with great generosity. Later, a disciple asked how (Dao An) knew his name. Dao An said, 'Two trees make a forest (林, Lin), and encompassing a hundred measures (百升, Baisheng).' After arriving in Xiangyang, he again propagated the Buddha's teachings. At that time, Xi Zaochi (a personal name) of Xiangyang was quick-witted and eloquent, overshadowing everyone. He had long admired Dao An's high reputation, and upon hearing of Dao An's arrival, he went to visit him. After sitting down, Xi Zaochi said, 'Xi Zaochi within the four seas.' Dao An replied, 'Shi Dao An filling the sky.' People at the time considered this an excellent response. Dao An annotated various sutras, fearing that some of them might not be in accordance with Buddhist principles, so he vowed, 'If what I say is not too far from the truth, I hope to see an auspicious sign.' Then he dreamed of a Daoist with white hair and long eyebrows, who told Dao An, 'The sutras you have annotated are very much in accordance with the truth. Because I still have karmic debts to repay, I cannot enter Nirvana and reside in the Western Regions, where I should help you understand the Dharma. You can often prepare food to offer to me.' Later, the Sarvastivada Vinaya (《十誦律》) was transmitted (to China), and Master Yuan (Huiyuan) realized that the monk in the dream was Pindola (one of the Sixteen Arhats). Later, on the twenty-seventh day of the first month of the twenty-first year of Jianyuan in the Qin Dynasty, a strange monk with an ugly appearance suddenly came to the temple to stay overnight. The temple rooms were narrow, so he was arranged to stay in the lecture hall. At that time, the director of the temple affairs (維那) saw this monk entering and exiting through the back window at night and quickly told Dao An. Dao An woke up in surprise, bowed, and asked his intention. The strange monk replied, 'I have come to help you.' Dao An said, 'My own sins are deep, how can I be liberated?' The strange monk replied, 'It is entirely possible to be liberated.' Dao An requested to ask where he would be reborn in the next life. The strange monk then made a gesture in the northwest direction of the sky, and immediately saw the clouds open, fully revealing the wonderful and supreme scene of Tushita Heaven (the Pure Land of Maitreya Bodhisattva). The strange monk also said, 'One should bathe the holy monk to fulfill one's wishes.' He explained the method of bathing in detail. Later, Dao An prepared a bath and saw dozens of children entering the temple. After a while, only the sound of water being used in the bathroom was heard, and the children were not seen for a long time. Opening the bathroom, it was found that the towel was wet and the water had decreased. On the eighth day of the second month of that year, Dao An suddenly told the assembly, 'I am about to depart.' After the vegetarian meal that day, he passed away without illness and was buried in the Five-Level Temple in the city. That year was the tenth year of Taiyuan in the Jin Dynasty.
Tan You (a personal name)
Zhu Tan You (a personal name), also known as Fa You (a personal name). He was from Dunhuang. He practiced asceticism and studied meditation from a young age. Later, he traveled to Jiangzuo (the area south of the lower reaches of the Yangtze River) and lived in Shicheng Mountain in Shan County. He lived by begging for food and meditating. Once, he went to a family that raised Gu (poisonous insects) to beg for food. After Tan You finished his blessings
。忽見蜈蚣從食中跳出。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。愿得相接。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。之子居於此山二千餘年。寒石山是我舅所治。當往彼住。尋還山陰廟。臨別執手贈猷香三奩。於是鳴鞞吹角凌雲而去。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。滑自終古已來無得至者。猷行至石橋。聞空中聲曰。知君誠篤今未得度。卻後十年自當來也。猷心悵然乃退。道經一石室過中憩息。俄而云霧晦合室中盡鳴。猷神色無擾。明旦見人著單衣幘來曰。此乃仆之所居。昨行不在。家中遂致騷動。大深愧作。猷曰。若是君家請以相還神曰。仆家室己移。請留令住。晉太元中有妖星現。帝普下諸國有德沙門。精勤佛事令懺禳災。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。以太和之末卒于山室。尸猶平生而舉體綠色。其後人入山登巖。見猷尸不朽。
曇翼
釋曇翼。姓姚氏。羌人也。年十六出家。事安公為師。在檀溪寺。晉長沙太守滕舍之於江陵舍宅為寺。告安求一僧為總領。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。后至賊越逸侵掠漢南。江陵闔境避難上明。翼又于彼立寺。群寇既蕩。復還江陵。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。若必是金剛余陰愿放光明。至乎中夜有五色光彩從。瓶漸出照滿一堂。舉眾驚嗟莫不挹翼神感后。入巴陵君山伐木。值白蛇數十臥遮行轍。翼退還所住。乃謂山神曰。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。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。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。當時阿育王像降我長沙寺焉。即令弟子三
【現代漢語翻譯】 現代漢語譯本：夕星隱退之時，他在太和年間末期于山中圓寂。他的遺體如同生前一般，全身呈現綠色。後來有人進入山中攀登巖石，看見猷尸的遺體不朽。
曇翼
釋曇翼，姓姚氏，是羌族人。十六歲出家，拜安公為師，住在檀溪寺。晉朝長沙太守滕舍在江陵捐獻住宅作為寺廟，告知安公請求一位僧人來總管寺務。安公對曇翼說：『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？』曇翼於是拄著錫杖向南出發，開始建造寺廟。後來遇到賊寇越逸侵略漢南，江陵全境的人都到上明避難。曇翼又在那裡建立寺廟。賊寇平定后，他又回到江陵，修復長沙寺。他以真誠之心祈請，最終感應到舍利。他將舍利盛放在金瓶中，放置在齋堂的座位上。曇翼於是頂禮膜拜，立誓說：『如果這確實是金剛的遺物，希望能夠放出光明。』到了半夜，有五色光彩從金瓶中漸漸發出，照亮整個大堂。所有人都驚歎不已，無不敬佩曇翼的神奇感應。後來，他到巴陵君山砍伐木材，遇到幾十條白蛇橫臥在道路上阻擋去路。曇翼退回到住處，對山神說：『我建造寺廟砍伐木材，希望您能共同成就這份功德。』當晚就夢見神人，告訴曇翼說：『法師既然爲了三寶（Buddha, Dharma, Sangha）的緣故，需要用木材，我應當隨喜您的功德。只要不讓其他人胡亂砍伐。』第二天再去，道路非常平坦。於是砍伐木材順流而下。其中有砍伐的人不免私自偷竊木材。回到寺廟時，曇翼所需要的木材已經足夠了。其他人私自偷竊的木材都被官府沒收了。他的真誠感應就是如此。曇翼常常嘆息寺廟已經建立，僧人也足夠了，但是佛像還很少。阿育王（Ashoka）所建造的佛像，容貌莊嚴，神異靈瑞，大多分佈在各地。為什麼自己沒有感應，不能招致佛像呢？於是他專心懇切地請求，最終得到了感應。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。曇翼於是前去恭敬禮拜，對眾人說：『這正是當年阿育王所造的佛像，降臨到我們長沙寺了。』於是命令弟子們用三
【English Translation】 English version: As the evening star faded, he passed away in his mountain hermitage at the end of the Taihe era. His body remained as it was in life, entirely green. Later, people entered the mountain and climbed the rocks, and saw that the body of You Shi was incorruptible.
Tan Yi
Shi Tan Yi, whose surname was Yao, was a Qiang person. He became a monk at the age of sixteen, serving An Gong as his teacher, and resided in Tanxi Temple. During the Jin Dynasty, Teng She, the governor of Changsha, donated his residence in Jiangling to be a temple, and informed An Gong, requesting a monk to oversee the temple affairs. An Gong said to Tan Yi, 'The scholars and common people of Jingchu are beginning to seek the Dharma, and who but you can accomplish their transformation?' Thereupon, Tan Yi, carrying his staff, went south to establish the temple. Later, he encountered the bandit Yue Yi invading Hannan, and the entire territory of Jiangling sought refuge in Shangming. Tan Yi then established a temple there. After the bandits were quelled, he returned to Jiangling and restored Changsha Temple. With sincere devotion, he prayed and eventually sensed the presence of Sharira (relics). He placed the Sharira in a golden vase and placed it on the seat in the dining hall. Tan Yi then prostrated himself and vowed, 'If this is indeed the relic of Vajra (diamond), may it emit light.' At midnight, five-colored rays of light gradually emanated from the vase, illuminating the entire hall. Everyone was amazed and admired Tan Yi's divine response. Later, he went to Jun Mountain in Baling to cut wood, and encountered dozens of white snakes lying across the road, blocking his path. Tan Yi retreated to his residence and said to the mountain god, 'I am building a temple and cutting wood, and I hope you will join me in accomplishing this merit.' That night, he dreamed of a divine being who told Tan Yi, 'Since the Dharma Master needs wood for the sake of the Three Jewels (Buddha, Dharma, Sangha), I should rejoice in your merit. Just do not allow others to cut down trees indiscriminately.' The next day, the road was very clear. So he cut wood and floated it downstream. Among those who cut wood, some inevitably stole wood privately. When he returned to the temple, Tan Yi had enough wood. The wood that others had stolen privately was confiscated by the government. Such was his sincere response. Tan Yi often lamented that the temple had been built and there were enough monks, but there were still few Buddha images. The Buddha images built by Ashoka (Ashoka), with their dignified appearance and divine auspiciousness, are mostly distributed in various places. Why is it that I have no response and cannot attract Buddha images? So he earnestly and sincerely prayed, and finally received a response. On the eighth day of the second month of the Jiawu year of the Taiyuan era 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 Buddha image. Tan Yi then went to pay his respects and said to the crowd, 'This is the Buddha image built by Ashoka in those years, descending to our Changsha Temple.' So he ordered his disciples to use three
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。
曇始
釋曇始。關中人。自出家以後多有異跡。晉孝武太元之末。赍經律數十部往遼東宣化。顯授三乘立以歸戒。義熙初復還關中開導三輔。始足白于面雖跣涉泥水未嘗沾濕。天下咸稱白足和尚。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。晉末朔方匈奴赫連勃勃。破獲關中斬戮無數。時始亦遇害。而刃不能傷。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。時有博陵崔浩。少習左道猜嫉釋教。既位居偽輔燾所仗信。乃與天師寇氏說。燾以佛化無益有傷民利。勸令廢之。燾既惑其言。以北燕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。至太平末。始知燾化時將及。以元會之日忽杖錫到官。有司奏云。有一道人足
【現代漢語翻譯】 現代漢語譯本：人們捧著他，飄然升起，迎回本寺。道士和俗人奔走相告，車馬擁擠不堪。後來罽賓（Kashmir）的禪師僧伽難陀（Sangharakshita），從蜀地下來進入寺廟禮拜，看見佛像的光環上有梵文，便說：『這是阿育王（Ashoka）的佛像，何時來到這裡的？』當時聽見的人才知道翼之的說法沒有錯。他八十二歲時去世，去世當天佛像的圓光突然消失，他的遺體也靈異地化去，沒有人知道去了哪裡。道士和俗人都認為這是翼之通神感應的結果。
釋曇始，關中人。自從出家以後，有很多奇異的事蹟。晉孝武帝太元末年，帶著經律數十部前往遼東宣揚教化，顯明地傳授三乘佛法，並設立歸戒。義熙初年又回到關中，開導三輔地區。曇始的腳底是白色的，即使光腳走在泥水裡，也從未沾濕。天下人都稱他為『白足和尚』。當時長安人王胡，他的叔叔去世幾年后，忽然顯形，帶著王胡遍游地獄，向他展示各種果報。王胡請求回去。他叔叔對王胡說：『既然已經知道了因果報應，就應當奉事白足阿練（Aranya，指遠離人煙的修行處）。』王胡遍訪眾僧，只看到曇始的腳底是白色的，於是就侍奉他。晉朝末年，朔方匈奴赫連勃勃攻破並佔領關中，斬殺無數人。當時曇始也遇到了危險，但是刀刃不能傷害他。赫連勃勃感嘆他的神異，於是下令赦免所有的沙門，都不殺害。曇始於是就潛藏到山澤中，修行頭陀行（苦行）。後來拓跋燾又攻克長安，在關中和洛陽一帶擅行威勢。當時有博陵人崔浩，從小學習左道（指非正統的道術），猜忌嫉恨佛教。他位居偽輔，受到拓跋燾的信任，於是與天師寇謙之遊說拓跋燾，說佛教教化無益，反而損害百姓的利益，勸說他廢除佛教。拓跋燾被他的話迷惑，在北燕太平七年，於是毀滅佛法，分派軍隊燒燬寺廟，命令境內的僧尼全部還俗。那些逃跑的，都派人追捕，抓到就梟首示眾，境內沒有了沙門。只有曇始閉門不出，躲藏在幽深的地方，軍隊不能到達。到了太平末年，曇始知道拓跋燾的死期將近，在元會（元旦朝會）之日，忽然拄著錫杖來到官府。官吏上奏說：『有一個道人腳底是白色的……』
【English Translation】 English version: People held him up, and he rose gently into the air, welcoming him back to the temple. Taoists and laypeople rushed to see him, and carriages and horses crowded the area. Later, the Kashmir (Kashmir) Zen master Sangharakshita (Sangharakshita), came from Shu (Sichuan) and entered the temple to pay homage. He saw Sanskrit characters on the halo of the Buddha image and said, 'This is an image of King Ashoka (Ashoka). When did it come here?' Only then did the people who heard this realize that Yi Zhi's words were not mistaken. He died at the age of eighty-two. On the day of his death, the halo of the Buddha image suddenly disappeared, and his body miraculously transformed, and no one knew where it went. Taoists and laypeople all believed that this was the result of Yi Zhi's spiritual connection.
釋曇始 (Sh釋曇始, a monk's name), a native of Guanzhong (an area in present-day Shaanxi province). Since becoming 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 (present-day Liaoning province) to propagate Buddhism, clearly teaching the Three Vehicles (three paths to enlightenment) and establishing the precepts of returning to the Buddhist order. In the early years of the Yixi era, he returned to Guanzhong and enlightened the Sanfu region (the area around the capital). Tan Shi's feet were white on the soles, and even when walking barefoot through mud and water, they never got wet. Everyone in the world called him 'White-Footed Monk'. At that time, Wang Hu, a man from Chang'an (present-day Xi'an), whose uncle had died several years earlier, suddenly appeared in a vision and took Wang Hu on a tour of hell, showing him various karmic retributions. Wang Hu asked to return. His uncle said to Wang Hu, 'Now that you know the cause and effect of karma, you should serve the White-Footed Aranya (Aranya, referring to a secluded place for practice).' Wang Hu visited many monks, but only saw that Tan Shi's feet were white on the soles, so he served him. At the end of the Jin Dynasty, Helian Bobo, the Xiongnu (nomadic people) of Shuofang (a region in present-day Inner Mongolia), broke through and occupied Guanzhong, slaughtering countless people. At that time, Tan Shi also encountered danger, but the blade could not harm him. Helian Bobo sighed at his divinity and ordered that all Shamen (monks) be pardoned and not killed. Tan Shi then hid in the mountains and marshes, practicing the dhuta (ascetic practices). Later, Tuoba Tao (Emperor Taiwu of the Northern Wei Dynasty) conquered Chang'an and wielded power in the Guanzhong and Luoyang areas. At that time, there was Cui Hao of Boling (a region in present-day Hebei province), who had studied heterodox Taoism from a young age and was suspicious and jealous of Buddhism. He held a high position as a false advisor and was trusted by Tuoba Tao, so he and the Taoist master Kou Qianzhi persuaded Tuoba Tao, saying that Buddhist teachings were useless and harmed the interests of the people, and advised him to abolish Buddhism. Tuoba Tao was deceived by his words, and in the seventh year of the Taiping era of the Northern Yan Dynasty, he destroyed Buddhism, sending troops to burn temples and ordering all monks and nuns in the territory to return to lay life. Those who fled were pursued and captured, and those who were caught were beheaded and displayed to the public. There were no more Shamen within the territory. Only Tan Shi closed his doors and hid in a secluded place, where the troops could not reach him. At the end of the Taiping era, Tan Shi knew that Tuoba Tao's death was near, and on the day of the Yuanhui (New Year's Day court assembly), he suddenly arrived at the government office with his staff. The officials reported, 'There is a Taoist with white feet...'
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。悔其過失。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。始后不知其所終。
法顯
釋法顯。姓龔氏。平陽武陽人。有三兄並齠齔而亡。其父恐禍及顯。三歲便度為沙彌。居家數年。病篤欲死。因送還寺。住信宿便差。不肯復歸。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。眾僧莫不歎服。及受大戒志行明敏儀軌整齊。常慨經律舛闕誓志尋求。以晉隆安三年。與同學慧景等。發自長安西渡流沙。其路屢有熱風惡鬼。遇之必死。顯任緣委命。直過險難至於蔥嶺。嶺冬夏積雪。有惡龍吐毒風雨沙礫。山路艱危壁立千仞。凡度七百餘所。次
【現代漢語翻譯】 現代漢語譯本： 白色的東西覆蓋在他的臉上。他從門進入。拓跋燾命令按照軍法多次斬首，但都無法傷到他。於是將此事稟告給拓跋燾。拓跋燾大怒，親自用佩劍砍他，身體沒有其他異樣，只有劍砍到的地方留下一道像線一樣的痕跡。當時北園在籠子里養著老虎，拓跋燾命令用他去餵老虎。老虎都潛伏著，始終不敢靠近。用寇謙之靠近籠子，老虎就吼叫。拓跋燾這才知道佛法的尊貴高深是黃老之術所不能及的，於是請曇始上殿，頂禮他的腳，懺悔自己的過錯。曇始為他說法，闡明因果報應。拓跋燾非常慚愧恐懼，於是得了惡性傳染病。崔皓、寇謙之二人也相繼得了重病。後來就不知道曇始的結局了。
法顯
釋法顯（釋：佛教僧侶的尊稱），姓龔，是平陽郡武陽縣人。他有三個哥哥，都在年幼時就去世了。他的父親擔心災禍降臨到法顯身上，在他三歲時就讓他出家做了沙彌（沙彌：佛教出家男子）。在家住了幾年，病情危重，眼看就要死了，因此送他還寺廟。住了十幾天病就好了，不肯再回家。十歲時父親去世。叔父因為他母親守寡無法自立，逼迫他還俗。法顯說：『我本來就不是因為有父親才出家的，正是爲了遠離塵世，脫離世俗，所以才入道的。』叔父認為他說得有道理，就作罷了。不久母親去世，法顯的孝心超過常人。安葬完畢后，立刻回到寺廟。曾經和幾十個同學在田里割稻子，當時有飢餓的盜賊想要搶奪他們的稻穀，其他沙彌都跑了，只有法顯留下。他對盜賊說：『如果你們需要稻穀，可以隨意拿取。只是你們過去不肯佈施，所以才導致飢餓貧困。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。盜賊丟下稻穀離開了。眾僧沒有不歎服的。等到受了具足戒（具足戒：佛教僧侶所受的最高戒律），法顯的志向和行為更加明敏，儀容舉止整齊。他常常慨嘆經律存在錯漏缺失，發誓要尋求真經。在晉朝隆安三年，與同學慧景等人，從長安出發，向西穿越流沙（流沙：指沙漠）。那條路上經常有熱風和惡鬼，遇到就會死亡。法顯聽天由命，勇往直前，終於通過了險難，到達了蔥嶺（蔥嶺：指帕米爾高原）。蔥嶺冬夏都積雪，有惡龍吐出毒氣，颳起風雨沙礫。山路艱險，峭壁千仞。總共翻越了七百多處險峻的地方，然後
【English Translation】 English version: A white substance covered his face. He entered through the door. Tuoba Tao (Tuoba Tao: Emperor Taiwu of Northern Wei) ordered him to be beheaded repeatedly according to military law, but he remained unharmed. He was reported to Tuoba Tao. Tuoba Tao was furious and personally struck him with his sword. His body showed no other abnormalities, except for a line-like mark where the sword had struck. At that time, tigers were kept in cages in the North Garden. Tuoba Tao ordered him to be fed to the tigers. The tigers all remained hidden and dared not approach him. When Kou Qianzhi (Kou Qianzhi: A Taoist reformer) was brought near the cage, the tigers roared. Tuoba Tao then realized that the nobility and profundity of Buddhism were beyond the reach of Huang-Lao (Huang-Lao: A school of thought combining Huangdi and Laozi). He then invited Tan Shi (Tan Shi: A Buddhist monk) to the palace, prostrated himself at his feet, and repented his mistakes. Tan Shi preached to him, explaining the cause and effect of karma. Tuoba Tao felt great shame and fear, and subsequently contracted a malignant disease. Cui Hao (Cui Hao: An official of Northern Wei) and Kou Qianzhi also successively developed serious illnesses. The fate of Tan Shi after that is unknown.
Fa Xian
釋 Fa Xian (Shi: A respectful title for Buddhist monks), whose surname was Gong, was a native of Wuyang County, Pingyang Commandery. 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 Shami (Shami: A novice monk) at the age of three. After living at home for several years, he became critically ill and was about to die, so he was sent back to the temple. After staying there for a dozen days, he recovered and refused to return home. At the age of ten, his father passed away. His uncle, seeing that his mother was widowed and unable to support herself, forced him to return to secular life. Fa Xian said, 'I did not become a monk because of my father, but precisely to escape the world and leave behind worldly customs, that is why I entered the path.' His uncle thought his words were reasonable and stopped. Soon after, his mother passed away, and Fa Xian's filial piety exceeded that of 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, there were hungry thieves who wanted to steal their grain. All the Shami ran away, except for Fa Xian, who remained. He said to the thieves, 'If you need grain, you can take it as you please. It's just that you didn't give alms in the past, which led to your hunger and poverty. Now you are stealing from others, I fear that your poverty will be even worse in the next life. I am worried about you in advance.' After saying this, he returned. The thieves abandoned the grain and left. All the monks were amazed and admired him. When he received the full precepts (full precepts: the highest precepts received by Buddhist monks), Fa Xian's aspirations and actions became even more clear and sharp, and his demeanor was orderly. He often lamented the errors and omissions in the scriptures and vows to seek the true scriptures. In the third year of the Long'an reign of the Jin Dynasty, he and his fellow students, Huijing and others, set out from Chang'an and crossed the shifting sands (shifting sands: refers to the desert) to the west. On that road, there were often hot winds and evil spirits, and encountering them would lead to death. Fa Xian entrusted his fate to destiny and went straight ahead, finally passing through the dangers and reaching the Congling Mountains (Congling Mountains: refers to the Pamir Plateau). The Congling Mountains are covered with snow in winter and summer, and evil dragons spew out poisonous gas, causing wind, rain, and sand. The mountain roads are dangerous, with cliffs thousands of feet high. In total, they crossed more than seven hundred dangerous places, and then
至小雪山遇寒風暴起。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。逼瞑過之。顯欲詣耆阇崛山。寺僧諫曰。路甚艱險阻且多黑師子。亟經啖人。何由可至。顯曰。遠涉數萬里誓到靈鷲。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。遂欲停宿。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。師子乃低頭妥尾伏顯足前。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。止有一徑通行。未至里餘忽逢一道人。年可九十。容服粗素而神器俊遠。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。答曰。頭陀迦葉大弟子也。顯方大惋恨。至中天竺于摩揭提波連弗邑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線經方等泥洹經等。停二年復得彌沙塞律長雜二含及雜藏。並漢土所無。既而附商人大舶循海而還。舶有二百許人。值暴風雨眾皆惶懼。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。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論。垂有百餘萬言。顯既出大泥洹經。流佈教化咸使見聞。有一家失其名。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。
法曠
釋法曠。姓皋氏。下邳人。寓居吳興早失二親。事後母以孝聞。及母亡行喪盡禮。服闋出家事沙門竺曇印為師。印嘗疾病危篤。曠乃七日七夜祈誠禮懺。至第七日忽見光明照印房戶。印如覺有人以手掁(除更切)之。所苦遂愈。后辭師遠遊。廣尋經要。還止於潛青山石室。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。曠乃與弟子齋懺。有頃災滅。東土百姓多遇疫疾。祈之即愈。有見鬼者言曠之行住常有鬼神數十衛其前後。時人咸嘆異之。元興元年卒。春秋七十有六僧臘五十二。
慧遠
釋慧遠。本姓賈氏。雁門樓煩人也。弱而好書。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。性度弘偉風鑒朗拔。雖宿儒英達莫不
【現代漢語翻譯】 現代漢語譯本：他放棄了攜帶的佛經和佛像，一心只念誦觀世音菩薩的名號，並祈求漢土的眾僧保佑。他乘坐的船隻憑藉風力航行，沒有受到任何損傷。於是他向南前往京師，在道場寺與外國禪師佛馱跋陀（Buddhabhadra，意為覺賢）一起翻譯出了《摩訶僧祇律》（Mahāsaṃghika-vinaya）、《方等泥洹經》（Vaipulya Nirvana Sutra）、《雜阿毗曇心論》（Samkīrṇa Abhidharma Hṛdaya Śāstra）等，總共有百餘萬字。顯法師翻譯出了《大泥洹經》（Mahāparinirvāṇa Sūtra），廣泛流傳教化，使人們都能聽聞。有一戶人家，已經失傳了姓名，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，沒有專門的經室，而是與雜書放在一起。後來，一場大火突然發生，蔓延到他們家，所有的財物都燒盡了，只有這部《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。京城的人們都傳頌這件事，感嘆它的神奇。其餘的經律沒有翻譯完成。後來他到了荊州，在辛寺去世，享年八十六歲。 釋法曠（釋法曠），姓皋，是下邳人，寄居在吳興，早年失去了父母雙親，侍奉繼母以孝順聞名。等到繼母去世后，他行喪盡禮。服喪期滿后出家，拜沙門竺曇印（Zhu Tan Yin）為師。竺曇印（Zhu Tan Yin）曾經身患重病，生命垂危，法曠（Fa Kuang）就七天七夜虔誠地祈禱禮懺。到了第七天，忽然看見光明照亮了竺曇印（Zhu Tan Yin）的房間。竺曇印（Zhu Tan Yin）感覺好像有人用手推了他一下，病痛就痊癒了。後來，法曠（Fa Kuang）辭別師父，遠遊四方，廣泛地尋訪經書的要義。之後回到於潛青山石室居住。晉簡文皇帝派遣堂邑太守曲安（Qu An），遠道前來慰問起居，並詢問關於妖星的事情，請法曠（Fa Kuang）幫忙消除災禍。法曠（Fa Kuang）就和弟子一起齋戒懺悔，不久災禍就消除了。東土的百姓經常遇到瘟疫疾病，向他祈禱就能痊癒。有人看見鬼神說，法曠（Fa Kuang）行走坐臥的時候，經常有數十個鬼神護衛在他的前後。當時的人們都感嘆他的神奇。元興元年去世，享年七十六歲，僧臘五十二年。 釋慧遠（釋慧遠），本姓賈，是雁門樓煩人。從小就喜歡讀書。十三歲的時候，跟隨舅舅令狐氏（Linghu Shi）到許洛遊學。所以年輕的時候就成爲了諸生，廣泛地學習六經，尤其擅長莊子和老子的學說。他的性格弘大，風度鑑識朗拔。即使是學識淵博的老儒和英俊通達的人，沒有不...
【English Translation】 English version: He abandoned the scriptures and images he was carrying, focusing solely on reciting the name of Avalokiteśvara (Guānshìyīn, the Bodhisattva of Compassion) and praying for the protection of the Sangha in the Han lands. His ship sailed with the wind, unharmed. He then traveled south to the capital city, where he collaborated with the foreign Dhyana master Buddhabhadra (Buddhabhadra, meaning 'Wise and Auspicious') at the Daochang Temple to translate the Mahāsaṃghika-vinaya (Mahāsaṃghika-vinaya), the Vaipulya Nirvana Sutra (Vaipulya Nirvana Sutra), the Samkīrṇa Abhidharma Hṛdaya Śāstra (Samkīrṇa Abhidharma Hṛdaya Śāstra), and other texts, totaling over a million words. Dharma Master Xian (Xian) translated the Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra), widely disseminating its teachings and enabling people to hear and understand it. There was a family, whose name has been lost, living near the Zhuque Gate, who had been devout followers of the true Dharma for generations. They personally transcribed a copy of the Nirvana Sutra (Nirvana Sutra), which they recited and venerated, keeping it not in a dedicated scripture room but alongside miscellaneous books. Later, a sudden fire broke out, engulfing their home, and all their possessions were destroyed. Only this Nirvana Sutra (Nirvana Sutra) remained perfectly intact, untouched by the ashes, and its color unchanged. The people of the capital all spread the story, marveling at its miraculous nature. The remaining Vinaya and Sutras were not fully translated. Later, he went to Jingzhou and passed away at Xin Temple, at the age of eighty-six. Sh釋法曠 (Shì Fǎ Kuàng), whose surname was Gao, was a native of Xiapi, residing in Wuxing. He lost both parents early in life and was known for his filial piety towards his stepmother. After his stepmother passed away, he observed the mourning rites to the fullest extent. After the mourning period, he left home to become a monk, studying under the Shramana Zhu Tan Yin (Zhu Tan Yin). Zhu Tan Yin (Zhu Tan Yin) once fell seriously ill, on the verge of death. Fa Kuang (Fa Kuang) sincerely prayed and repented for seven days and seven nights. On the seventh day, he suddenly saw light illuminating Zhu Tan Yin's (Zhu Tan Yin) room. Zhu Tan Yin (Zhu Tan Yin) felt as if someone had pushed him with their hand, and his pain was relieved. Later, Fa Kuang (Fa Kuang) bid farewell to his teacher and traveled far and wide, extensively seeking the essence of the scriptures. He then returned to live in the stone chamber of Qianshan Green Mountain. Emperor Jianwen of the Jin Dynasty sent Qu An (Qu An), the prefect of Tangyi, from afar to inquire about his well-being and to consult him about the ominous star, requesting Fa Kuang's (Fa Kuang) help in averting the disaster. Fa Kuang (Fa Kuang) and his disciples then fasted and repented, and soon the disaster was averted. The people of the Eastern lands often encountered epidemics and diseases, and they were healed by praying to him. Some who saw ghosts said that Fa Kuang's (Fa Kuang) movements were always guarded by dozens of ghosts and spirits before and behind him. People at the time marveled at his miraculous nature. He passed away in the first year of Yuanxing, at the age of seventy-six, with fifty-two years as a monk. Shì Huì Yuǎn (Shì Huì Yuǎn), whose original surname was Jia, was a native of Loufan in Yanmen. He loved reading from a young age. At the age of thirteen, he followed his uncle Linghu Shi (Linghu Shi) to study in Xu and Luo. Therefore, he became a student at a young age, studying the Six Classics extensively, especially excelling in the teachings of Zhuangzi and Laozi. His character was magnanimous, and his discernment was clear and outstanding. Even the erudite scholars and brilliant individuals could not help but...
服其深致。年二十一欲渡江東就範宣子共契。值石虎已死中原𡨥亂南路阻塞。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。后聞安講般若經。豁然而悟。便與弟慧持投簪落䰂(音采)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。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。于惑者曉然。是后安公特聽慧遠不廢俗書。安有弟子法遇曇徴。皆風才照灼志業清敏。並推服焉。后隨安公南遊樊沔。偽秦建元九年。秦將符平。𡨥並襄陽。道安為朱序所拘不能得去。乃分遣徒眾各隨所之。皆被誨約。遠不蒙一言。遠乃跪曰。獨無訓勖懼非人例。安曰。如汝者豈復相憂。遠於是與弟子數十人。南適荊州住上明寺。后欲往羅浮山。及屆潯陽見廬峰清凈足以息心。始住龍泉精舍。此處去水本遠。遠乃以杖叩地曰。若此中可得棲立。當使朽壤抽泉。言畢清流涌出浚矣成溪。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。遂以有年。因號精舍為龍泉寺焉。陶侃經鎮廣州。有漁人于
【現代漢語翻譯】 現代漢語譯本： 他欽佩道安深刻的見解。二十一歲時，他想渡江東去，與范宣子共同立下誓約。正趕上石虎已經去世，中原戰亂，南方的道路被阻斷，他的志向沒有實現。當時，沙門釋道安在太行恒山建立寺廟，弘揚佛法，聲名非常顯著。慧遠便前往歸附他，以極大的敬意對待道安，認為他才是真正的老師。後來，慧遠聽道安講解《般若經》，豁然開悟，便與弟弟慧持一起，捨棄世俗的簪纓，剃去頭髮，委身受業。既然入了佛道，他的志向就與衆不同，常常想要總攬綱維，以弘揚大法為己任。他精思諷誦佛經，以夜晚接續白天。貧困的旅途中沒有資財，棉衣常常缺乏，但兄弟倆始終恪守恭敬，從不懈怠。有位沙門曇翼，常常供給他們燈燭的費用。道安聽了很高興，說：『曇翼確實很識人啊！』慧遠二十四歲時就開始講經說法。曾經有聽眾聽講，對實相的意義提出疑問，往復辯論了很長時間，反而更加疑惑不解。慧遠便引用莊子的義理來類比，使疑惑的人豁然明白。此後，道安特許慧遠可以閱讀世俗書籍。道安有弟子法遇、曇徴，都才華橫溢，志向清明敏捷，都推崇佩服慧遠。後來，慧遠跟隨道安南遊樊沔。偽秦建元九年，秦將符平攻佔襄陽，道安被朱序拘禁，無法離開。於是，道安分遣徒眾各自離去，都給予了教誨和約束，唯獨沒有對慧遠說一句話。慧遠於是跪下說：『唯獨我沒有得到訓誡，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？』慧遠於是與弟子數十人，南行前往荊州，住在上明寺。後來想去羅浮山，到達潯陽時，看到廬山清凈，足以使人安心，便開始住在龍泉精舍。這裡距離水源很遠，慧遠便用手杖敲擊地面說：『如果這裡可以讓我棲身，就應當使枯土涌出泉水。』說完，清澈的泉水涌出，匯聚成溪。此後不久，潯陽發生旱災，慧遠到池邊誦讀《海龍王經》，忽然有一條巨蛇從池中升空，不久便下起大雨，當年獲得了豐收。因此，將精舍命名為龍泉寺。陶侃曾經鎮守廣州，有個漁人在
【English Translation】 English version: He admired Dao An's profound insights. At the age of twenty-one, he intended to cross the Yangtze River eastward to join Fan Xuanzi in making a pact. However, Shi Hu had already died, and the Central Plains were in turmoil, blocking the southern route. His ambition could not be fulfilled. At that time, the Shramana Shi Dao An established a temple in Mount Heng of Taihang, propagating the Dharma with great renown. Huiyuan went to join him, treating Dao An with utmost respect, considering him his true teacher. Later, Huiyuan listened to Dao An's explanation of the Prajna Sutra and had a sudden enlightenment. He and his younger brother Huichi abandoned their worldly adornments, shaved their heads, and devoted themselves to studying the Dharma. Having entered the path, his aspirations were extraordinary. He always desired to take charge of the essential principles, considering it his duty to propagate the Great Dharma. He diligently contemplated and recited the scriptures, continuing from night into day. In his impoverished travels, he often lacked resources and warm clothing, but the brothers remained respectful and diligent from beginning to end. There was a Shramana named Tan Yi who often provided them with lamp and candle expenses. Dao An was pleased upon hearing this and said, 'Tan Yi truly knows people!' At the age of twenty-four, Huiyuan began to lecture on the scriptures. Once, a listener questioned the meaning of 'true reality' during a lecture, and after much back-and-forth debate, the listener became even more confused. Huiyuan then used Zhuangzi's principles as analogies, which enlightened the confused listener. From then on, Dao An specially allowed Huiyuan to read secular books. Dao An had disciples named Fa Yu and Tan Zheng, who were both talented and had clear and quick minds. They both admired and respected Huiyuan. Later, Huiyuan followed Dao An on a southern tour to Fan and Mian. In the ninth year of Jianyuan during the pseudo-Qin Dynasty, the Qin general Fu Ping conquered Xiangyang. Dao An was detained by Zhu Xu and could not leave. Therefore, Dao An dispersed his disciples, each going their own way, and gave them instructions and admonitions. Only Huiyuan did not receive a single word. Huiyuan then knelt down and said, 'Only I have not received any instruction. I fear that I am not considered a person.' Dao An said, 'Someone like you, why should I worry?' Huiyuan then traveled south with dozens of disciples to Jingzhou, residing in Shangming Temple. Later, he intended to go to Mount Luofu, but upon arriving in Xunyang, he saw that Mount Lu was pure and quiet, enough to calm the mind, so he began to reside in Longquan Hermitage. This place was far from water, so Huiyuan struck the ground with his staff and said, 'If this place can allow me to dwell, then the barren earth should produce a spring.' As soon as he finished speaking, clear spring water gushed out, forming a stream. Not long after, Xunyang experienced a drought. Huiyuan went to the side of the pond and recited the Sutra of the Dragon King of the Sea. Suddenly, a giant snake rose from the pond into the sky, and soon after, there was heavy rain, resulting in a bountiful harvest that year. Therefore, the hermitage was named Longquan Temple. Tao Kan once garrisoned Guangzhou. There was a fisherman who...
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。數十人輿之至水。及上船船又覆沒。使者懼而反之竟不能獲。及遠創寺既成祈心奉謂乃飄然自輕。往還無梗於是率眾行道。昏曉不絕。釋迦余化於斯復興。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。以晉義熙十二年八月初卒。春秋八十三。
鳩摩羅什
鳩摩羅什。此云童壽。天竺人也。善經律論化行於西域。及東遊龜茲(音丘慈)龜茲王為造金師子座以處之。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。至豎建元十三年正月。太史奏云。有星見外國分野。當有大德智人入輔中國。堅曰。朕聞西域有鳩摩羅什。將非此耶。即遣使求之。至十八年九月。堅遣驍將呂光。率兵七萬西伐龜茲。臨發堅餞光于建章。謂曰。夫帝王應天而治。以子愛蒼生為本。豈貪其地而伐之。正以懷道之人故也。朕聞西域有鳩摩羅什。深解法相善閑陰陽。為後學之宗。朕甚思之。賢哲者國之大寶。若克龜茲即馳驛送
【現代漢語翻譯】 現代漢語譯本： 在海中發現了神光。每晚光芒四射，持續了十多天，而且越來越盛。感到奇怪的白侃前去詳細檢視，原來是阿育王像（古印度孔雀王朝的國王，以弘揚佛教著稱）。於是將佛像接回來，送到武昌的寒溪寺。寒溪寺的住持僧珍曾經去過夏口，夜裡夢見寺廟遭遇火災，唯獨阿育王像所在的屋子有龍神圍繞。僧珍醒來后趕緊趕回寺廟，發現寺廟已經被燒燬殆盡，只有佛像所在的屋子倖存。白侃後來調任到其他地方鎮守，因為佛像有威靈，便派使者前去迎接。幾十個人抬著佛像到了水邊，準備上船時，船卻翻了。使者害怕了，便將佛像送回，最終沒能迎回。等到遠公（慧遠大師）建立寺廟完成後，虔誠地祈禱，佛像便輕飄飄地自己過來了，一路沒有阻礙。於是慧遠大師帶領眾人修行佛道，從早到晚沒有間斷。釋迦牟尼佛（佛教的創始人）的教化在這裡再次興盛。慧遠大師在廬山居住了三十多年，身影不離開山，足跡不進入世俗。每次送客人遊覽，總是以虎溪（廬山的一條溪流）為界。在晉義熙十二年八月初圓寂，享年八十三歲。
鳩摩羅什（著名佛經翻譯家）
鳩摩羅什，意為『童壽』。是天竺（古代印度的稱謂）人。精通經、律、論，在西域弘揚佛法。後來東遊到龜茲（古西域國名，音qiū cí），龜茲國王為他建造了金師子座來安置他。當時符堅（前秦的皇帝）僭越稱帝于關中。有外國的前部王和龜茲王的弟弟，都來朝見符堅。符堅接見了他們，兩位國王對符堅說，西域盛產珍奇異寶，請派兵前去征服，以便歸附。到了符堅建元十三年正月，太史奏報說，有星出現在外國的星野，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，精通佛法，擅長陰陽之術，是後學的宗師，我非常思念他。賢哲之人是國家的大寶，如果攻克龜茲，就快馬加鞭將他送來。
【English Translation】 English version: A divine light was seen in the sea. Every evening it shone brightly, lasting for more than ten days and becoming increasingly intense. Feeling strange, Bai Kan went to investigate in detail and found it was an image of King Ashoka (an ancient Indian king of the Maurya dynasty, known for promoting Buddhism). So he brought the Buddha image back and sent it to Hanxi Temple in Wuchang. The abbot of Hanxi Temple, Monk Zhen, had once gone to Xia Kou. One night he dreamed that the temple was on fire, but only the house where the Ashoka image was located was surrounded by dragon gods. Monk Zhen woke up and hurried back to the temple, only to find that the temple had been burned to the ground, and only the house where the Buddha image was located had survived. Bai Kan was later transferred to guard other places. Because the Buddha image had divine power, he sent messengers to welcome it. Dozens of people carried the Buddha image to the water's edge, and when they were about to board the boat, the boat capsized. The messengers were afraid, so they sent the Buddha image back, and in the end they were unable to welcome it back. When Master Yuan (Master Huiyuan) finished building the temple, he prayed sincerely, and the Buddha image floated over by itself, without any obstacles along the way. So Master Huiyuan led the people to practice the Buddhist path, from morning to night without interruption. The teachings of Sakyamuni Buddha (the founder of Buddhism) flourished here again. Master Huiyuan lived in Mount Lu for more than thirty years, his figure never leaving the mountain, and his footprints never entering the secular world. Every time he sent guests on a tour, he always used Tiger Creek (a stream in Mount Lu) as the boundary. He passed away in the eighth month of the twelfth year of the Jin Dynasty's Yixi era, at the age of eighty-three.
Kumarajiva (famous Buddhist scripture translator)
Kumarajiva, which means 'Childhood Longevity'. He was a native of Tianzhu (ancient name for India). He was proficient in Sutras, Vinaya, and Shastras, and propagated Buddhism in the Western Regions. Later, he traveled east to Kucha (an ancient country in the Western Regions, pronounced qiū cí), and the King of Kucha built a golden lion throne for him to sit on. At that time, Fu Jian (the emperor of the Former Qin Dynasty) usurped the throne in Guanzhong. The former King of a foreign country and the younger brother of the King of Kucha both came to pay homage to Fu Jian. Fu Jian met with them, and the two kings said to Fu Jian that the Western Regions were rich in rare and exotic treasures, and requested that troops be sent to conquer them in order to submit. In the first month of the thirteenth year of Fu Jian's Jianyuan era, the Grand Historian reported that a star had appeared in the star field of a foreign country, and that a person of great virtue and wisdom should come to assist China. Fu Jian said, 'I have heard that there is Kumarajiva in the Western Regions, who is proficient in Buddhist teachings and skilled in the art of Yin and Yang, and is the master of later learners. I miss him very much. Virtuous and wise people are the great treasures of the country. If Kucha is conquered, send him here as soon as possible.'
什。光軍未至。什謂龜茲王白純曰。國運衰矣。當有勍敵從東方來。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。光既獲什載與俱還。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。是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。推遷揆數應速言歸。中路必有福土可居。光從之。至涼州聞符堅已為姚萇所害。光三軍縞素大臨城南。於是竊號關外年稱大安。大安二年正月姑臧大風。什曰。不祥之風當有奸叛。然不勞自定也。俄而梁謙彭晃相繼而反。尋亦殄滅。至光龍飛二年。張掖臨松盧水胡沮渠男成及弟蒙遜反。推建康太守假業為主。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。既而纂敗績于合黎。俄又郭黁(奴昆切)作亂。纂委大軍輕還。為黁所敗僅以身免。光中書監張資文翰溫雅。光甚器之。資病光廣求救療。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。叉不能為徒煩費耳。冥運雖隱可以事試也。乃以五色絲作繩。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。既叉治無效。少日資亡。頃
【現代漢語翻譯】 現代漢語譯本： 什（Kumārajīva）說：『光（Lü Guang）的軍隊還沒有到達。』什對龜茲王白純說：『國家氣數衰敗了，應當有強大的敵人從東方來。應該恭敬地順從他們，不要抵抗他們的鋒芒。』白純不聽從，與光交戰。光於是攻破龜茲，殺了白純，立白純的弟弟震為主。光得到什，帶著他一起返回。中途在山下駐軍，將士們已經休息。什說：『不行，在這裡一定會遇到狼狽的境地，應該把軍隊遷移到隴上。』光不聽從。當天夜裡果然下起大雨，洪水暴發，水深幾丈，死了幾千人。光開始暗中感到驚異。什對光說：『這是兇險滅亡的地方，不宜久留，推算天數，應該趕快回去。中途一定有可以居住的福地。』光聽從了他。到達涼州，聽說符堅已經被姚萇所殺害。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，年號稱為大安。大安二年正月，姑臧颳起大風。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、彭晃相繼反叛，不久也被消滅。到光龍飛二年，張掖臨松盧水胡沮渠男成及弟弟蒙遜反叛，推舉建康太守假業為主。派遣庶子、秦州刺史、太原公纂，率領五萬軍隊討伐他們。當時輿論認為假業等人是烏合之衆，纂有威望，聲勢浩大，一定能完全取勝。光向什詢問這件事。什說：『觀察這次行動，沒有看到有利的地方。』不久，纂在合黎被打敗。不久，郭黁（奴昆切）作亂。纂拋棄大軍，輕裝返回，被黁打敗，僅以身免。光的中書監張資文采溫雅，光非常器重他。張資生病，光廣泛尋求救治。有外國道人羅叉說，能治好張資的病。光很高興，給予他很重的賞賜。什知道羅叉是欺騙，告訴張資說：『羅叉不能治好你的病，只是徒勞花費罷了。冥冥之中的命運雖然隱秘，可以用事情來驗證。』於是用五色絲做成繩子，打結后燒成灰末，投入水中。灰如果從水中出來，還能變成繩子，病就不能治癒。』一會兒，灰聚攏浮出水面，恢復成繩子的形狀。既然羅叉治療無效，沒過幾天張資就去世了。
【English Translation】 English version: Shi (Kumārajīva) said: 'Guang's (Lü Guang's) army has not yet arrived.' Shi said to King Bai Chun of Qiuci (Kucha): 'The nation's fortune is declining, and there should be a formidable enemy coming from the east. It is advisable to respectfully submit to them and not resist their advance.' Bai Chun did not listen and fought against Guang. Guang then conquered Qiuci, killed Bai Chun, and established Bai Chun's younger brother Zhen as the ruler. Guang obtained Shi and took him back together. On the way, they stationed the army at the foot of a mountain, and the soldiers had already rested. Shi said: 'No, we will surely encounter a difficult situation here; we should move the army to Longshang.' Guang did not listen. That night, it indeed rained heavily, and a flood erupted, with the water several zhang (丈, a unit of length) deep, killing thousands of people. Guang began to feel secretly astonished. Shi said to Guang: 'This is an ominous and deadly place, not suitable for staying long. Calculating the celestial movements, we should quickly return. There must be a blessed land to reside in along the way.' Guang listened to him. Upon arriving at Liangzhou, they heard that Fu Jian had been killed by Yao Chang. Guang's three armies all wore mourning clothes and held a grand mourning ceremony south of the city. Thereupon, he secretly declared himself emperor outside the pass, and the reign year was named Da'an. In the first month of the second year of Da'an, a strong wind blew in Guzang. Shi said: 'This is an ominous wind; there should be treacherous rebellions, but they can be quelled without much effort.' Soon after, Liang Qian and Peng Huang rebelled one after another, and they were soon annihilated. By the second year of Guang's Longfei reign, Juqu Nan Cheng, a Lu Shui Hu (a non-Han ethnic group) from Lin Song, Zhangye, and his younger brother Mengxun rebelled, and they promoted Jia Ye, the governor of Jiankang, as their leader. Guang sent his illegitimate son, Zuan, the governor of Qinzhou and Duke of Taiyuan, to lead an army of 50,000 to suppress them. At the time, public opinion believed that Jia Ye and his followers were a disorganized mob, and Zuan had prestige and momentum, so he would surely achieve a complete victory. Guang asked Shi about this matter. Shi said: 'Observing this campaign, I do not see any advantages.' Soon after, Zuan was defeated at He Li. Shortly after, Guo Nun (pronounced Nu Kun) started a rebellion. Zuan abandoned the main army and returned lightly, only to be defeated by Nun and barely escaped with his life. Zhang Zi, Guang's chief secretary, was elegant in writing, and Guang valued him highly. When Zhang Zi fell ill, Guang sought treatment extensively. A foreign Daoist named Luo Cha claimed to be able to cure Zhang Zi's illness. Guang was very pleased and gave him generous rewards. Shi knew that Luo Cha was a fraud and told Zhang Zi: 'Luo Cha cannot cure your illness; it is just a waste of effort. Although the fate in the dark is hidden, it can be verified by an event.' So he made a rope with five-colored silk, tied it into a knot, burned it into ashes, and threw it into the water. If the ashes came out of the water and could still become a rope, the illness could not be cured. After a while, the ashes gathered and floated out of the water, restoring the original shape of the rope. Since Luo Cha's treatment was ineffective, Zhang Zi died a few days later.
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。號為龍興門。仔奏曰。比日潛龍出遊豕妖表異。龍者陰類。出入有時。而今屢見則為災生。必有下人謀上之變。宜克己修德以答天戒。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。呂光父子既不弘道教。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。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。弘始三年三月。有樹連理生於廟庭。逍遙園蔥變為茞。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。至九月隆上表歸降。方得迎什入關。以其年十二月二十日至長安。興待以國師之禮。甚見優寵。初杯度比丘在彭城。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。什未終少日。覺四大不寧。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
【現代漢語翻譯】 現代漢語譯本： 之光去世后，他的兒子紹繼承了王位。沒過幾天，光庶子纂就殺害了紹，自己登基稱帝，改年號為咸寧。咸寧二年，有豬生下崽，一個身子三個頭。有龍從東廂房的井中出來，盤踞在殿前。到早晨就不見了。纂認為這是吉祥的徵兆，把大殿命名為龍翔殿。不久，又有黑龍升到當陽的九宮門，於是把那裡命名為龍興門。仔上奏說：『近來潛龍出遊，豬妖顯現怪異。龍屬於陰類，出入有一定的時間。而現在屢次出現，恐怕會有災禍發生，一定是有下人要謀害上位的變故。應該約束自己，修養德行，來回應上天的警告。』纂不聽從。他和什玩博戲，殺棋的時候說：『砍胡奴的頭。』什說：『不能砍胡奴的頭，胡奴將要砍人頭。』這些話里有預示。但是纂始終不明白。光的弟弟保有兒子名叫超，超的小名叫胡奴。後來果然是超殺了纂，砍下了他的頭，擁立他的哥哥隆為主。當時人們才驗證了什的話。什停留在涼州多年，呂光父子既不弘揚佛法，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。等到姚萇僭位佔據關中，也仰慕什的高名，虛心誠意地邀請他。呂光因為什智謀多端，擔心他為姚萇出謀劃策，不允許他東入關中。等到姚萇去世，他的兒子興繼承王位，再次派遣隴西公碩德西征討伐呂隆。呂隆的軍隊大敗。到九月，呂隆上表歸降，這才得以迎接什進入關中。在那年十二月二十日到達長安。興以國師的禮節對待他，非常優待寵信他。當初杯度比丘在彭城，聽說什在長安，就嘆息說：『我與這個孩子戲別三百多年，渺茫地沒有約定。只能期待在來世相遇了。』什臨終前不久，感覺四大不調。於是口中念出三遍神咒，讓外國弟子誦讀來救助自己。還沒來得及盡力，就感覺更加危急。於是勉強支撐著病體與眾僧告別說：『因為佛法 English version: After Zhi Guang passed away, his son Shao succeeded to the throne. Not many days later, Guang's son by a concubine, Zuan, assassinated Shao and declared himself emperor, changing the reign title to Xianning. In the second year of Xianning, a pig gave birth to a piglet with one body and three heads. A dragon emerged from a well in the east wing, coiling in front of the palace hall. By morning, it had disappeared. Zuan considered this an auspicious omen and named the main hall the Dragon Soaring Hall. Soon after, a black dragon ascended at the Nine Palace Gate of Dangyang, so that gate was named the Dragon Rising Gate. Zai memorialized, saying, 'Recently, a hidden dragon has emerged and a pig demon has manifested strangely. Dragons belong to the yin category, and their appearances have fixed times. Now that they have appeared repeatedly, I fear that disaster will occur, and there will be a rebellion of subordinates plotting against their superiors. You should restrain yourself, cultivate virtue, and respond to Heaven's warning.' Zuan did not heed this advice. He played a board game with Shi, and when killing a chess piece, he said, 'Chop off the head of the Hu slave.' Shi replied, 'You cannot chop off the head of the Hu slave; the Hu slave will chop off people's heads.' These words contained a prophecy, but Zuan never understood. Guang's younger brother Bao had a son named Chao, whose nickname was Hu slave. Later, Chao indeed killed Zuan, beheading him, and installed his elder brother Long as the ruler. Only then did people realize the truth of Shi's words. Shi remained in Liangzhou for many years. Since neither Lu Guang nor his son promoted the Buddhist teachings, his profound understanding could not be propagated. Fu Jian had already passed away, and they never met. When Yao Chang usurped power and occupied Guanzhong, he also admired Shi's high reputation and sincerely invited him. Lu Guang, fearing that Shi's wisdom and strategies would benefit Yao Chang, did not allow him to enter Guanzhong. When Yao Chang died and his son Xing succeeded to the throne, he again sent the Duke of Longxi, Shuo De, to the west to attack Lu Long. Lu Long's army was defeated. In the ninth month, Lu Long submitted a memorial of surrender, and only then was Shi welcomed into Guanzhong. He arrived in Chang'an on the twentieth day of the twelfth month of that year. Xing treated him with the respect due to a national teacher, showing him great favor and honor. Initially, the Bhikshu Beidu, who was in Pengcheng, upon hearing that Shi was in Chang'an, sighed and said, 'I parted from this child in jest over three hundred years ago, with no definite time to meet again. I can only hope to meet him in the next life.' Shortly before Shi's death, he felt that the four elements of his body were not in harmony. He then recited a divine mantra three times, instructing his foreign disciples to recite it to save him. Before he could exert his full effort, he felt even more critical. Therefore, he struggled with his illness and bid farewell to the monks, saying, 'Because of the Dharma'
【English Translation】 English version:
相遇殊未盡心。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。唯十誦一部未及刪繁。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。當使焚身之後舌不焦爛。以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。薪滅形碎惟舌不灰爾。
法安
釋法安。一名慈欽。未詳何許人。遠公弟子也。善持戒行講說眾經兼習禪業。善能開化愚蒙拔邪歸正。晉義熙中新陽縣虎災。縣有大社樹下筑神廟。左右居民以百數。遭虎死者夕有一二。安嘗游其縣暮投此村。民以畏虎早閉門閭。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。平旦村中人追虎至樹下。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。夜夢見一人近其床前云。此下有銅鐘覺即掘之果得二口。因以青成像。后以一鐘助遠公鑄佛。餘一武昌太守熊無患借視遂留之。安后不知所終。
曇霍
沙門曇霍。不知何許人也。禿髮傉檀。時從河南來。持一錫杖令人跪曰。此是般若眼。奉之可以得道。時人
【現代漢語翻譯】 現代漢語譯本： 相遇的時間很短，未能完全盡心。想到後世的悲傷，真是難以言表。我自認為才識淺薄，卻錯誤地承擔了翻譯的重任。凡是我所翻譯的經典，總共有三百多卷。只有《十誦律》這一部，沒有來得及刪減繁複之處。但我保證，其中所保留的根本宗旨一定沒有差錯。希望凡是我所宣講翻譯的經典，能夠流傳後世，大家都共同弘揚通達。現在我在大眾面前發下誠實的誓言：如果我所翻譯的經典沒有謬誤，那麼在我焚身之後，我的舌頭不會焦爛。于弘始十一年八月二十日在長安去世，那一年是晉義熙五年。隨即在逍遙園按照外國的習俗用火焚燒屍體。柴火熄滅，身體燒成碎片，只有舌頭沒有燒成灰燼。
法安（Dharma An）
釋法安（Sh釋 Dharma An），又名慈欽（Ci Qin）。不清楚是哪裡人。是遠公（Yuan Gong）的弟子。擅長持守戒律，講說各種經典，兼修禪定。善於開導愚昧，使邪惡歸於正道。晉義熙年間，新陽縣有虎患。縣裡有一棵大的社樹，樹下建有神廟。左右的居民有幾百戶，被老虎咬死的人每天晚上有一兩個。法安曾經遊歷到這個縣，傍晚投宿到這個村子。村民因為害怕老虎，早早地關閉了門戶。法安直接走到樹下，整夜在那裡坐禪。快到黎明的時候，聽到老虎揹著一個人來到這裡，把它扔在樹的北面。老虎看見法安，好像很高興又好像很驚訝，跳起來趴在法安面前。法安為它說法，傳授戒律。老虎蹲在地上不動。過了一會兒就離開了。天亮的時候，村裡的人追趕老虎到樹下。看見法安，非常驚訝，認為他是神人。於是這件事傳遍了整個縣，士人和百姓都信奉他。虎患因此平息。於是改建神廟，留下法安建立寺廟。左右的田地園林都捐獻出來作為寺廟的產業。後來想要製作佛像，需要銅青，但無法得到。晚上夢見一個人來到他的床前說：『這裡下面有銅鐘。』醒來后就挖掘，果然得到了兩口銅鐘。於是用銅青製作了佛像。後來用一口鐘幫助遠公鑄造佛像。剩下的一口被武昌太守熊無患借去看，於是就留在了那裡。法安後來不知道在哪裡去世。
曇霍（Tan Huo）
沙門曇霍（Shramana Tan Huo），不知道是哪裡人。在禿髮傉檀（Tufa Nütan）時期從河南來。拿著一根錫杖，讓人跪下說：『這是般若（Prajna）之眼。供奉它可以得道。』當時的人……
【English Translation】 English version: The time of our meeting was short, and I was unable to fully devote myself. Thinking of the sorrow of future generations, it is truly difficult to express. I consider myself to be of shallow knowledge, yet I mistakenly took on the heavy responsibility of translation. Of all the scriptures I have translated, there are more than three hundred volumes in total. Only the Ten Recitation Vinaya was not able to have its complexities reduced. But I guarantee that the fundamental principles retained within it are without error. I hope that all the scriptures that I have lectured on and translated can be passed down to future generations, and that everyone can jointly propagate and understand them. Now, in front of the assembly, I make a sincere vow: if there are no errors in the scriptures I have translated, then after I am cremated, my tongue will not be charred. He passed away in Chang'an on the twentieth day of the eighth month of the eleventh year of the Hongshi era, which was the fifth year of the Yixi era of the Jin Dynasty. Immediately afterwards, in Xiaoyao Garden, the body was cremated according to foreign customs. The firewood was extinguished, and the body was reduced to pieces, but only the tongue did not turn to ashes.
Dharma An
Sh釋 Dharma An, also known as Ci Qin. It is not clear where he was from. He was a disciple of Yuan Gong. He was skilled in upholding the precepts, lecturing on various scriptures, and also practicing meditation. He was good at enlightening the ignorant and leading the wicked to the right path. During the Yixi era of the Jin Dynasty, there was a tiger plague in Xinyang County. There was a large community tree in the county, and a shrine was built under the tree. Hundreds of residents lived around it, and one or two people were killed by tigers every night. Dharma An once traveled to this county and stayed overnight in this village in the evening. The villagers closed their doors early because they were afraid of tigers. Dharma An went directly to the tree and sat in meditation there all night. Near dawn, he heard a tiger carrying a person and throwing them to the north of the tree. The tiger saw Dharma An, as if happy and surprised, jumped up and prostrated itself in front of Dharma An. Dharma An preached the Dharma to it and gave it precepts. The tiger squatted on the ground without moving. After a while, it left. At dawn, the villagers chased the tiger to the tree. Seeing Dharma An, they were very surprised and thought he was a divine being. So this matter spread throughout the county, and scholars and commoners revered him. The tiger plague was thus quelled. So they rebuilt the shrine and left Dharma An to establish a temple. The surrounding fields and gardens were all donated as property for the temple. Later, they wanted to make a Buddha statue and needed copper blue, but they could not obtain it. At night, he dreamed of a person coming to his bedside and saying, 'There is a bronze bell below here.' When he woke up, he dug and indeed found two bronze bells. So he used the copper blue to make the Buddha statue. Later, he used one bell to help Yuan Gong cast a Buddha statue. The remaining one was borrowed by Xiong Wu Huan, the governor of Wuchang, to look at, and so it was left there. It is not known where Dharma An later passed away.
Tan Huo
Shramana Tan Huo, it is not known where he was from. During the time of Tufa Nütan, he came from Henan. Holding a staff, he made people kneel and said, 'This is the eye of Prajna. Offering it can lead to enlightenment.' The people at that time...
咸異之。或遺以衣服。受而投之於河。後日以還其本主。衣無所污。行步如風雲。言人生死貴賤無毫髮之差。人或藏其錫杖。曇霍大哭數聲。閉目須臾起而取之。咸奇其神異莫能測也。因之事佛者甚眾。利鹿孤有弟傉檀。假署車騎權傾偽國。猜忌多所賊害。霍謂傉檀曰。當修善奉佛為後世橋樑。傉檀曰。先世未曾奉佛。今若奉佛恐違先世之旨。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。傉檀遣沙門智行密持餅遺霍。霍不肯食。傉檀深奇之每。謂傉檀曰。若能安坐無為則天下可定。祚胤克昌如其窮兵好殺禍將及己。傉檀不能從傉檀女病甚。請救療曇霍曰。人之生死自有定期。聖人亦不能轉禍為福。曇霍焉能延命耶。正可知早晚耳。傉檀固請之。時後宮門閉。曇霍曰。急開後門。及開門則生。不及則死。傉檀命開之。不及而死。后兵亂不知所在。
曇邕
釋曇邕。姓楊氏。關中人。少仕偽秦為衛將軍。形長八尺雄武過人。太元八年從符堅南𡨥。為晉軍所敗。還至長安。因從安公出家。安公既往。復事遠公。后又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。少時邕見一人著單衣帢風姿端雅從者二十許人請受五
【現代漢語翻譯】 現代漢語譯本 人們都對此感到驚異。有人送給他衣服，他接受后就扔到河裡，過後又在某一天還給原來的主人。衣服沒有被弄髒。他行走如風，說人生死貴賤沒有絲毫的差錯。有人藏了他的錫杖，曇霍（Damo, 人名）大哭幾聲，閉上眼睛一會兒就起身取回了錫杖。人們都驚奇他的神異，無法測度。因此信奉佛教的人很多。利鹿孤（Lilugu, 人名）有個弟弟叫傉檀（Nutan, 人名），假稱車騎將軍，在偽國權勢很大，猜忌心重，殺害了很多人。曇霍對傉檀說：『應當修善奉佛，為後世做橋樑。』傉檀說：『先輩沒有信奉佛教的，現在如果信奉佛教，恐怕違背先輩的旨意。如果您能七天不吃飯，臉色還像平常一樣，那就是佛道的神明，我便信奉。』於是派人暗中看守他七天，而曇霍沒有飢餓的樣子。傉檀派沙門智行（Zhixing, 人名）偷偷地送餅給曇霍，曇霍不肯吃。傉檀深感驚奇。曇霍多次對傉檀說：『如果能安坐無為，那麼天下就可以安定，子孫可以昌盛。如果窮兵好戰，災禍將要降臨到自己身上。』傉檀不能聽從。傉檀的女兒病得很重，請求曇霍救治。曇霍說：『人的生死自有一定的期限，聖人也不能轉禍為福，曇霍怎麼能延長壽命呢？只能知道早晚罷了。』傉檀堅持請求。當時後宮的門關著，曇霍說：『趕快打開後門，打開就活，來不及就死。』傉檀命人打開後門，但沒來得及，女兒就死了。後來兵亂，不知道曇霍的去向。
曇邕（Tanyong, 人名）
釋曇邕（Shi Tanyong, 人名），姓楊，關中人。年輕時在偽秦做衛將軍，身材高大，雄武過人。太元八年，跟隨符堅（Fujian, 人名）南下，被晉軍打敗。回到長安后，就跟隨安公（Angong, 人名）出家。安公去世后，又侍奉遠公（Yuangong, 人名）。後來又在山的西南面建造茅屋，與弟子曇果（Tangguo, 人名）一起思考禪門。曾經有一次，曇果夢見山神請求受五戒，曇果說：『我的師父在這裡，可以去請教受戒。』不久，曇邕看見一個人穿著單衣，戴著頭巾，風姿端莊，隨從二十多人，請求受五戒。
【English Translation】 English version People were all amazed by this. Some people gave him clothes, which he accepted and then threw into the river, only to return them to their original owner on a later day. The clothes were not soiled. He walked like the wind and clouds, and said that there was not the slightest difference in people's life, death, nobility, and lowliness. Someone hid his alms staff, and Tan Huo (Damo, personal name) cried loudly several times, closed his eyes for a moment, and then got up and retrieved the staff. People were all amazed by his divine abilities, which they could not fathom. Therefore, many people believed in Buddhism. Lilugu (Lilugu, personal name) had a younger brother named Nutan (Nutan, personal name), who falsely claimed to be a General of Chariots and Cavalry, wielding great power in the pseudo-state, and was suspicious and killed many people. Tan Huo said to Nutan, 'You should cultivate goodness and venerate the Buddha, to build a bridge for future generations.' Nutan said, 'Our ancestors never venerated the Buddha. If we were to venerate the Buddha now, I fear we would be violating the will of our 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.' So he sent people to secretly watch him for seven days, and Tan Huo showed no signs of hunger. Nutan sent the monk Zhixing (Zhixing, personal name) to secretly deliver cakes to Tan Huo, but Tan Huo refused to eat them. Nutan was deeply amazed. Tan Huo repeatedly said to Nutan, 'If you can sit peacefully and do nothing, then the world can be stabilized, and your descendants can prosper. If you exhaust your troops and love to kill, disaster will befall you.' Nutan could not listen. Nutan's daughter became very ill, and he asked Tan Huo for help. Tan Huo said, 'People's life and death have their own fixed limits. Even a sage cannot turn misfortune into fortune. How can Tan Huo extend life? One can only know sooner or later.' Nutan insisted on asking. At that time, the gate of the inner palace was closed. Tan Huo said, 'Quickly open the back gate. If you open it, she will live; if you are too late, she will die.' Nutan ordered the back gate to be opened, but it was too late, and the daughter died. Later, during the chaos of war, no one knew where Tan Huo went.
Tan Yong (Tanyong, personal name)
The monk Shi Tanyong (Shi Tanyong, personal name), whose surname was Yang, was from Guanzhong. In his youth, he served as a General of the Guards in the pseudo-Qin state, tall in stature and exceptionally brave. In the eighth year of the Taiyuan era, he followed Fujian (Fujian, personal name) south, but was defeated by the Jin army. After returning to Chang'an, he followed Angong (Angong, personal name) to become a monk. After Angong passed away, he served Yuangong (Yuangong, personal name). Later, he built a thatched hut on the southwest side of the mountain, and together with his disciple Tangguo (Tangguo, personal name), contemplated the gate of Chan. Once, Tangguo dreamed that the mountain god asked to receive the Five Precepts. Tangguo said, 'My teacher is here; you can go and ask him to receive the precepts.' Soon, Tan Yong saw a person wearing a single garment and a turban, with a dignified demeanor, accompanied by more than twenty followers, requesting to receive the Five Precepts.
戒。邕以果先夢知是山神。乃為說法授戒。神䞋以外國匕箸。禮拜辭別倏忽不見。至遠臨亡之日奔赴號踴。后往荊州卒于竹林寺。
僧朗
釋僧朗。未詳其氏族。京兆人也。少而遊方。問道長安還關中。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。如言即返。果有盜焉。後於金輿谷崑崙山中別立精舍。創筑房室。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。秦王符堅欽其德素遣。使䞋遺。堅后沙汰眾僧。乃別詔曰。朗法師戒德冰霜學徒清秀。崑崙一山不在杖例。谷中舊有虎災。人常執杖結群而行。及朗居之猛獸歸伏。晨行夜往道俗無滯。百姓咨嗟稱善無極。故至今呼為朗公谷。凡有來詣朗者人數多少。未至一日輒已逆知。使弟子為具飲食。必如言果至。咸嘆有預見之明矣。后卒于山中。春秋八十有五。
佛陀耶舍
佛陀耶舍。此云覺名。罽賓人。婆羅門種。世事外道。有一沙門從其家乞食。其父怒使人打之。父遂手腳攣躄不能行止。乃問于巫師。對曰。坐犯賢人鬼神使然也。即請此沙門竭誠懺悔。數日便瘳。因令耶捨出家為其弟子。時年十三。常隨師遠行。于曠野逢虎。師欲走避。耶舍曰。此虎已飽必不侵人。俄而虎去。前行果見余㱴。
【現代漢語翻譯】 現代漢語譯本 戒。邕（Yong，人名）因為之前夢到知道是山神，於是為山神說法並授予戒律。山神贈送外國的匕首和筷子，禮拜告辭，忽然不見。至遠（Zhiyuan，人名）臨終之日，山神奔赴號哭。後來（山神）前往荊州，死於竹林寺。
僧朗
釋僧朗（Shi Senglang），不清楚他的氏族，京兆（Jingzhao，古地名，今西安附近）人。年輕時遊歷四方，在長安問道后返回關中。專門從事講說，曾經與幾個人一同應邀赴請。走到中途，忽然告訴同伴說：『你們寺中的衣物好像有被偷的。』如同他所說的那樣返回，果然有盜賊。後來在金輿谷（Jinyu Valley）崑崙山（Kunlun Mountain）中另外建立精舍，建立房屋，內外屋宇數十餘間。聽到他的名聲前來拜訪的人有一百多人。僧朗勤勉地訓導，勞累也不說倦。秦王符堅（Fu Jian）欽佩他的德行，派遣使者贈送禮物。符堅後來篩選僧人，於是另外下詔說：『朗法師戒律品德像冰霜一樣清白，學徒清正優秀，崑崙山這一帶不在取締之列。』谷中以前有虎患，人們常常拿著棍棒結伴而行。等到僧朗居住在那裡，猛獸都歸順潛伏，早晚行走，僧俗都沒有阻礙。百姓讚歎稱好，沒有窮盡。所以至今稱之為朗公谷（Lang Gong Valley）。凡是有來拜訪僧朗的人，人數多少，還沒到一天，僧朗就預先知道，讓弟子準備飲食，必定如他所說的那樣到來。人們都讚歎他有預見之明。後來在山中去世，享年八十五歲。
佛陀耶舍
佛陀耶舍（Buddhayasha），翻譯為覺名（Jueming）。罽賓（Jibin，古國名，今克什米爾地區）人，婆羅門（Brahman）種姓。世代信奉外道。有一個沙門（Shamen）到他家乞食，他的父親生氣地讓人打他。父親於是手腳攣縮癱瘓，不能行走。於是詢問巫師，巫師回答說：『這是冒犯了賢人，鬼神造成的。』立即請這位沙門竭誠懺悔，幾天就好了。於是讓耶捨出家做他的弟子，當時十三歲。常常跟隨師父遠行，在曠野遇到老虎，師父想要逃避。耶舍說：『這隻老虎已經吃飽了，一定不會侵犯人。』一會兒老虎走了。向前走，果然看到剩下的殘骸。
【English Translation】 English version Jie. Yong knew it was the mountain god because he had dreamed about it beforehand, so he preached the Dharma and bestowed precepts upon the mountain god. The mountain god presented foreign daggers and chopsticks, bowed and bid farewell, and suddenly disappeared. On the day Zhiyuan was about to die, the mountain god rushed to mourn and wail. Later, (the mountain god) went to Jingzhou and died at Bamboo Forest Temple.
Senglang
釋 Senglang (Shi Senglang), his clan is unknown, was a native of Jingzhao (Jingzhao, an ancient place name, near present-day Xi'an). He traveled around when he was young, returned to Guanzhong after inquiring about the Dao in Chang'an. He specialized in preaching and once went to an invitation with several people. On the way, he suddenly told his companions: 'It seems that the clothes and belongings in your temple have been stolen.' As he said, they returned and found that there were indeed thieves. Later, he built another hermitage in Jinyu Valley in the Kunlun Mountains, and built houses, with dozens of rooms inside and outside. More than a hundred people came to visit him after hearing of his reputation. Senglang diligently taught and did not complain of fatigue. King Fu Jian of Qin admired his virtue and sent envoys to present gifts. Fu Jian later screened the monks, so he issued another edict saying: 'Dharma Master Lang's precepts and virtues are as pure as ice and frost, and his disciples are pure and outstanding. The Kunlun Mountains are not subject to the ban.' There used to be tiger disasters in the valley, and people often walked in groups with sticks. When Senglang lived there, the beasts surrendered and lay dormant. Walking in the morning and evening, monks and laypeople were not hindered. The people praised and praised endlessly. Therefore, it is still called Lang Gong Valley today. Whenever someone came to visit Senglang, no matter how many people there were, Senglang would know in advance before the day arrived, and ask his disciples to prepare food and drink, and it would definitely arrive as he said. People all praised him for his foresight. Later, he died in the mountains at the age of eighty-five.
Buddhayasha
Buddhayasha, translated as Jueming (Awakened Name). He was a native of Jibin (Jibin, an ancient country, present-day Kashmir region), of the Brahman caste. His family had believed in external paths for generations. A Shamen (Shamen) came to his house to beg for food, and his father angrily ordered someone to beat him. The father then suffered from hand and foot cramps and paralysis and could not walk. So he asked the wizard, who replied: 'This is because he offended the virtuous man, and the ghosts and gods caused it.' He immediately asked the Shamen to sincerely repent, and he recovered in a few days. So he let Yeshe become a monk and be his disciple, at the age of thirteen. He often followed his master on long journeys, and encountered a tiger in the wilderness. The master wanted to run away. Yeshe said: 'This tiger is already full and will definitely not harm people.' After a while, the tiger left. Going forward, they saw the remaining remains.
師密異之。至年十五誦經日記二三萬言。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。年二十七方受具戒。后至沙勒國。時國王不豫。請僧齋會。太子見而悅之請留宮內供養。羅什后至。復從舍受學。甚相尊敬。后羅什往龜茲。為呂光所執。舍停十餘年。乃東適龜茲法化甚盛。時什在姑臧。遣使要之。欲去國人留之停歲許。后語弟子云。吾欲尋羅什。可密裝衣發勿使人知。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。比至旦行數百里。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。興嘆其慎重。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。耶舍先誦曇無德律。偽司隸校尉姚爽請令出之。乃試耶舍。令誦羌籍藥方可五萬言。經一日執文覆之不誤一字。眾服其強記。即以弘始十二年譯出四分律。凡四十四卷。並出長阿含等。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。
曇無竭
釋曇無竭。此云法勇。姓李氏。幽州黃龍人。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等。共赍幡蓋供養之具。遠適西方。初至河南國。仍出海西郡。入流沙到高昌。郡經歷龜茲沙勒。諸國登蔥嶺度雪山。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。緣河西入月氏國。禮拜佛肉髻骨及睹自沸水船。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。復行向中天竺界。路既空曠唯赍石蜜為糧雖屢經危棘。而繫念所赍觀世音經。未嘗暫廢。將至舍衛國。中野逢山像一群。無竭稱名歸命。即有師子從林中出。像驚
【現代漢語翻譯】 現代漢語譯本： 在逍遙園中，接受四事供養，但並不接受。到吃飯的時候才去乞食。耶舍之前背誦的是《曇無德律》，偽司隸校尉姚爽請他背誦出來。於是就測試耶舍，讓他背誦羌族的藥方，大約五萬字。用了一天的時間，拿著文字覈對，沒有錯一個字。眾人都佩服他的記憶力。於是在弘始十二年翻譯出《四分律》，共四十四卷，並翻譯出《長阿含》等。涼州的沙門竺佛念翻譯為秦語，道含負責筆錄。到弘始十五年翻譯結束。興䞋想送給耶舍布絹一萬匹，他全部不接受。道含和佛念各自接受了布絹一千匹。五百位有名的沙門都看重興䞋的佈施。耶舍後來告辭返回外國，到達罽賓（Kashmir）得到了《虛空藏經》一卷，寄託給商人傳給涼州的眾僧，之後就不知道他的結局了。
曇無竭（Dharmodyata）
釋曇無竭，翻譯為漢語就是法勇。姓李，是幽州黃龍人。從小做沙彌就修行苦行，持戒誦經，被師父和僧人所看重。曾經聽說過法顯等人親自前往佛國，於是慨嘆發誓要忘記自身。於是在宋永初元年招集志同道合的沙門僧猛等人，共同帶著幡蓋供養的器具，遠行前往西方。最初到達河南國，然後出海西郡，進入流沙到達高昌。經過龜茲（Kucha）、沙勒（Shule）等國，登上蔥嶺，度過雪山，進入罽賓國，禮拜佛缽。停留了一年多，學習梵文梵語，求得《觀世音受記經》梵文一部。又向西行進到辛頭那提河（Sindhu River）。沿著河向西進入月氏國（Yuezhi），禮拜佛肉髻骨以及睹自沸水船。後來到達檀特山南石留寺，寺中居住著三百多僧人，學習三乘佛法。曇無竭在此寺受了大戒。又前往中天竺（Central India）的邊界。道路空曠，只帶著石蜜作為糧食，雖然多次經歷危險，但心中繫念所攜帶的《觀世音經》，未曾有片刻廢棄。將要到達舍衛國（Shravasti）時，在曠野中遇到一群山象。曇無竭稱念觀世音菩薩的名號，歸依性命，立刻就有一隻獅子從林中出來，像群受驚。
【English Translation】 English version: In the Xiaoyao Garden, he received the four kinds of offerings but did not accept them. He only went begging for food when it was time to eat. Yasha had previously recited the Dharmaguptaka Vinaya. Yao Shuang, the false Sili Commandant, requested him to recite it. So, Yasha was tested by having him recite the Qiang medical prescriptions, about 50,000 words. He spent a day checking the text and did not make a single mistake. Everyone admired his strong memory. Thus, in the twelfth year of Hongshi, he translated the Sarvastivada Vinaya, totaling forty-four volumes, and also translated the Dirgha Agama and others. The Shramana Zhu Fonian from Liangzhou translated it into Qin language, and Dao Han took notes. By the fifteenth year of Hongshi, the translation was completed. Xing Zi wanted to give Yasha 10,000 bolts of silk, but he refused them all. Dao Han and Fo Nian each accepted 1,000 bolts of silk. Five hundred famous Shramanas valued Xing Zi's generosity. Later, Yasha bid farewell and returned to a foreign country. He arrived in Kashmir (Kashmir) and obtained a volume of the Akasagarbha Sutra, entrusting it to a merchant to pass on to the monks in Liangzhou. After that, his fate was unknown.
Tanwujie (Dharmodyata)
The Shramana Tanwujie, which translates to 'Dharma Brave' in Chinese, his surname was Li, and he was from Huanglong in Youzhou. From a young age as a Shramanera, 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 visited the Buddha's lands, he sighed and vowed to forget himself. Thus, in the first year of Yongchu in the Song dynasty, he gathered like-minded Shramanas such as Seng Meng and others, and together they carried banners, canopies, and offerings, traveling far to the West. He first arrived in the Kingdom of Henan, then exited from Haixi Prefecture, entered the quicksand, and arrived in Gaochang. Passing through countries such as Kucha (Kucha) and Shule (Shule), he ascended the Pamir Mountains, crossed the snowy mountains, and entered the Kingdom of Kashmir, where he paid homage to the Buddha's alms bowl. He stayed for more than a year, learning Sanskrit and seeking a Sanskrit copy of the Avalokitesvara Prophecy Sutra. He then traveled west to the Sindhu River (Sindhu River). Following the river westward, he entered the Yuezhi Kingdom (Yuezhi), where he paid homage to the Buddha's cranial bone and witnessed the self-boiling water boat. Later, he arrived at the Shiliu Temple south of Mount Tantuo, where more than 300 monks resided, studying the Three Vehicles of Buddhism. Tanwujie received the full precepts at this temple. He then traveled towards the border of Central India (Central India). The road was desolate, and he only carried rock candy as food. Although he repeatedly encountered dangers, he kept the Avalokitesvara Sutra he carried in mind and never abandoned it for a moment. When he was about to arrive in Shravasti (Shravasti), he encountered a herd of mountain elephants in the wilderness. Tanwujie recited the name of Avalokitesvara Bodhisattva, taking refuge in his life, and immediately a lion came out of the forest, frightening the elephants.
惶奔走。后度恒河。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。後於南天竺隨舶泛海達廣州。其所譯出觀世音受記經。今傳於京師。后不知所終。
佛馱跋陀羅
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。幼喪父母從祖鳩婆利。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。常與同學僧迦達多。共遊罽賓同處積載。達多雖服其才明。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。西至罽賓睹法眾清凈。乃慨然東顧曰。我諸同輩斯有道志。而不遇真匠發悟莫由。即諮詢國眾孰能流化東土。僉云。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。並傾懷資奉。至交址乃附舶循海而行。經一島下。賢以手指山曰。可止於此。舶主曰。客行惜日調風
【現代漢語翻譯】 現代漢語譯本： 惶恐奔走。後來渡過恒河（Ganges River）。又遇到一群野牛，鳴叫著吼叫著而來，將要傷害人。無竭像之前一樣歸依求救。不久有一隻大鷲飛來，野牛驚散逃散，於是得以倖免。後來在南印度（South India）跟隨商船漂洋過海到達廣州。他所翻譯出來的《觀世音受記經》，現在流傳於京城。後來就不知道他的最終結局了。
佛馱跋陀羅（Buddhabhadra）
佛馱跋陀羅（Buddhabhadra），漢譯為覺賢。原本姓釋，是迦維羅衛（Kapilavastu）人，甘露飯王（Amritodana）的後代。年幼時父母雙亡，跟隨祖父鳩婆利（Kiu-po-li）。鳩婆利聽聞他聰敏，又憐憫他年幼孤苦，於是接他回來度為沙彌。到十七歲時，與幾個同學一起以學習背誦為業。大家都用一個月背完的內容，覺賢一天就背完了。他的老師感嘆說：『覺賢一天能抵得上三十個人啊！』等到受了具足戒后，修行更加精進勤奮，廣泛學習各種經典，通達很多道理。年輕時就以禪定和戒律聞名。他經常與同學僧迦達多（Sanghadatta）一起遊歷罽賓（Kashmir），同住多年。僧迦達多雖然佩服他的才華和聰明，但還沒有測透他這個人。後來在密室裡關門坐禪，忽然看見覺賢來了，驚訝地問他從哪裡來。覺賢回答說：『暫時到兜率天（Tushita Heaven）去向彌勒菩薩（Maitreya）致敬。』說完就隱身不見了。僧迦達多知道他是聖人，但還沒有測透他的深淺。後來多次見到覺賢顯現神通變化，於是恭敬地祈求詢問，才知道他已經證得阿那含果（Anagami）。覺賢常常想要遊歷四方弘揚佛法，考察各地的風俗民情。恰好有秦地的沙門智嚴（Zhiyan），西行到達罽賓（Kashmir），看到那裡的佛法僧團清凈莊嚴，於是感慨地向東邊望去說：『我的同伴們都有修道的志向，但是沒有遇到真正的良師啓發，開悟沒有途徑。』就向當地的人們詢問誰能去東土弘揚佛法。大家都說：『佛馱跋陀羅（Buddhabhadra）可以。』智嚴（Zhiyan）懇切地邀請他，覺賢於是憐憫他們而答應了。於是告別大眾和師父，帶著乾糧向東而去。走了三年，經歷了寒暑。渡過蔥嶺（Pamir Mountains）后，路經六個國家，各國的國王都敬佩他遠道而來弘揚佛法，都傾盡所有地資助他。到達交趾（Giao Chi）后，就搭乘商船沿著海路航行。經過一座島嶼時，覺賢用手指著山說：『可以在這裡停靠。』船主說：『客人趕路珍惜時間，順風...
【English Translation】 English version: He fled in panic. Later, he crossed the Ganges River. Again, he encountered a herd of wild oxen, bellowing and roaring as they came, intending to harm people. Wujie (無竭) sought refuge as before. Soon, a large eagle flew over, scattering the wild oxen, and he was spared. Later, in South India, he sailed by ship to Guangzhou. The Sutra of the Prediction of Avalokiteśvara that he translated is now transmitted in the capital. His final fate is unknown.
Buddhabhadra (佛馱跋陀羅)
Buddhabhadra (佛馱跋陀羅), translated as Juexian (覺賢), meaning 'Enlightened Worthy'. His original surname was Shi (釋). He was a native of Kapilavastu (迦維羅衛), a descendant of King Amritodana (甘露飯王). He lost his parents at a young age and was raised by his grandfather, Kiupoli (鳩婆利). Kiupoli, hearing of his intelligence and pitying his orphaned state, brought him back and ordained him as a Shramanera (沙彌). At the age of seventeen, he and several classmates devoted themselves to studying and reciting scriptures. While others took a month to complete their recitations, Juexian finished his in a single day. His teacher exclaimed, 'Juexian is equal to thirty men in a day!' After receiving the full monastic precepts, he cultivated his practice with diligence and studied a wide range of scriptures, becoming proficient in many areas. He was renowned for his expertise in meditation and discipline from a young age. He often traveled with his classmate Sanghadatta (僧迦達多) in Kashmir (罽賓), residing there for many years. Although Sanghadatta admired his talent and intelligence, he had not yet fully understood him. Later, while meditating in a secluded room with the door closed, he suddenly saw Juexian arrive. Surprised, he asked where he had come from. Juexian replied, 'I briefly went to Tushita Heaven (兜率天) to pay respects to Maitreya (彌勒).' After speaking, he disappeared. Sanghadatta knew that he was a sage but had not yet fathomed his depth. Later, he repeatedly witnessed Juexian's miraculous transformations and respectfully inquired about them, finally learning that he had attained the state of Anagami (不還果). Juexian often desired to travel to various places to propagate the Dharma and observe local customs. It happened that the Shramana Zhiyan (智嚴) from Qin (秦), traveling west to Kashmir (罽賓), saw the purity and solemnity of the Sangha there and sighed, looking eastward, 'My companions all have the aspiration to cultivate the Way, but without encountering a true teacher to inspire them, there is no path to enlightenment.' He then inquired among the local people who could go to the Eastern lands to propagate the Dharma. Everyone said, 'Buddhabhadra (佛馱跋陀羅) is the one.' Zhiyan (智嚴) earnestly invited him, and Juexian, out of compassion, agreed. Thus, he bid farewell to the community and his teacher, and carrying provisions, he set out eastward. He traveled for three years, enduring cold and heat. After crossing the Pamir Mountains (蔥嶺), he passed through six countries. The rulers of each country, admiring his dedication to propagating the Dharma from afar, offered him generous support. Upon reaching Giao Chi (交趾), he boarded a merchant ship and sailed along the sea. Passing by an island, Juexian pointed to a mountain and said, 'We can stop here.' The shipowner said, 'Guests are traveling and cherish time, with favorable winds...
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。唯一舶獨發。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。什大忻悅。共論法相振發玄微。多所悟益。時秦主姚興專志佛法。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。僧道恒等謂曰。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。但恨懷抱未伸。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嘆惜。道俗送者千有餘人。姚興聞去悵怏。乃謂道恒曰。佛賢沙門挾道來游欲宣遺教。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。賢謂使曰。誠知恩旨無預聞命。於是率侶宵征。南指廬岳。沙門釋慧遠久服風名。聞至欣喜傾蓋若舊。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。停山歲許。復西適江陵。遇外國舶主。既而訊訪。果是天竺五舶先所見者也。傾境士庶競來禮事。其有奉施悉皆不受。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。豹隨府屆于江陵。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。似未足且復少留。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。德量高遠非凡所測。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。請與俱歸安止道場寺。以元嘉六年卒。春秋七十有一。
曇邃
釋曇邃。未詳何許人。少出家。止河陰白馬寺。蔬食布衣誦法華經。又釋達經旨亦為人解說。常于夜中忽聞扣戶云。欲請法師九旬說法。邃不許。固請乃赴之。而猶是眠中。比覺已身在白馬塢神祠中。並一弟子。自爾日日密往。余無知者。后寺僧經祠前。見有兩高座。邃在北弟子在南。如又有講說聲。又聞有奇香之氣。於是道俗共傳神異。至夏竟神施白馬一匹白羊五頭絹九十匹。咒愿畢。於是而絕。
登師
僧登師者。止匡廬大林寺。通誦法華晝夜不息。一日忽見空中有一銀殿漸下於房忽變成
【現代漢語翻譯】 現代漢語譯本： 事情是這樣的。法顯於是請求取出禪數之類的經典。法賢立志于遊歷教化，不追求安逸的生活。在山中停留大約一年後，又向西前往江陵。在那裡遇到一位外國船主。經過詢問，果然是先前在天竺見到的五艘商船中的一位船主。全城官紳百姓爭相前來禮敬供養。但是法顯對於他們的供奉全部不接受，總是拿著缽去乞食，不分貧富貴賤。當時陳郡的袁豹擔任宋武帝的太尉長史。宋武帝南征劉毅時，袁豹跟隨府署來到江陵。法賢帶著弟子慧觀去拜訪袁豹乞食。袁豹一向不敬重僧人，對他們非常輕慢。慧觀沒有吃飽就告辭退下。袁豹說：『好像還不夠，再稍微留一下。』法賢說：『施主您的佈施之心有限，所以使得所準備的食物已經用盡。』袁豹立刻叫左右增加飯食。結果飯食果然用盡。袁豹非常慚愧。之後問慧觀說：『這位沙門是什麼樣的人？』慧觀說：『他的德行和氣量高遠，不是凡人所能測度的。』袁豹深深地感到驚異，於是稟告了太尉。太尉請求與法賢相見，對他非常崇敬。供養的物資非常豐厚。不久，太尉返回都城，請求法賢一同回去，安置在道場寺。法賢在元嘉六年去世，享年七十一歲。
曇邃（Tán Suì）： 釋曇邃，不清楚是哪裡人。年輕時出家，住在河陰的白馬寺。吃素食，穿布衣，誦讀《法華經》。又通達經文的旨意，也為人講解。常常在夜裡忽然聽到敲門的聲音，說：『想要請法師九十天說法。』曇邃不答應。來人堅持請求，於是曇邃就去了。但仍然是在睡夢中。等到醒來，發現自己身在白馬塢的神祠中，還有一個弟子。從此以後，每天都秘密地前往，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，曇邃在北邊，弟子在南邊，好像還有講說的聲音。又聞到有奇異的香氣。於是道俗共同傳揚這件事的神異。到夏天結束時，神靈施捨了白馬一匹，白羊五頭，絹九十匹。咒愿完畢，這件事就結束了。
登師（Dēng Shī）： 僧人登師，住在匡廬山的大林寺。精通背誦《法華經》，晝夜不停。一天忽然看見空中有一座銀殿漸漸地降落到他的房上，忽然變成了 English version: The matter was like this: Faxian then requested to take out the Chan and numerical scriptures. Faxian was determined to travel and teach, not seeking a life of ease. After staying in the mountains for about a year, he went west to Jiangling. There he met a foreign shipowner. After inquiring, it turned out to be one of the five merchant ships he had seen in India. The officials and common people of the entire city vied to come and pay their respects and make offerings. However, Faxian did not accept any of their offerings, always carrying his alms bowl to beg for food, regardless of wealth or status. At that time, Yuan Bao of Chen Commandery was serving as the Chief Clerk of the Grand Commandant for Emperor Wu of Song. When Emperor Wu of Song campaigned south against Liu Yi, Yuan Bao followed the headquarters to Jiangling. Faxian, with his disciple Huiguan, visited Yuan Bao to beg for food. Yuan Bao had always been disrespectful to monks and treated them very poorly. Huiguan excused himself before he was full. Yuan Bao said, 'It seems like it's not enough, stay a little longer.' Faxian said, 'Your generosity, donor, is limited, so the food prepared has already been exhausted.' Yuan Bao immediately ordered his attendants to add more food. As a result, the food was indeed exhausted. Yuan Bao was very ashamed. Afterwards, he asked Huiguan, 'What kind of person is this Shramana?' Huiguan said, 'His virtue and capacity are lofty and far-reaching, not something that ordinary people can fathom.' Yuan Bao was deeply amazed and reported this to the Grand Commandant. The Grand Commandant requested to meet Faxian and showed him great respect. The supplies offered were very generous. Soon after, the Grand Commandant returned to the capital and requested Faxian to return with him, settling him in Daocheng Temple. Faxian passed away in the sixth year of Yuanjia, at the age of seventy-one.
Tansui (Tán Suì): The monk Tansui, it is not clear where he was from. He became a monk at a young age and lived in Baima Temple in Heyin. He ate vegetarian food, wore cloth clothes, and recited the Lotus Sutra. He also understood the meaning of the scriptures and explained them to others. Often in the middle of the night, he would suddenly hear a knock on the door, saying, 'I want to invite the Dharma Master to preach for ninety days.' Tansui refused. The person insisted on requesting, so Tansui went. But it was still in a dream. When he woke up, he found himself in the shrine of Baimawu, along with a disciple. From then on, he secretly went there every day, and no one else knew. Later, the monks of the temple passed by the shrine and saw two high seats, with Tansui in the north and the disciple in the south, as if there were also sounds of preaching. They also smelled a strange fragrance. So the monks and laypeople together spread the word about this miraculous event. At the end of the summer, the deity bestowed a white horse, five white sheep, and ninety bolts of silk. After the prayers were completed, the event ended.
Deng Shi (Dēng Shī): The monk Deng Shi lived in Dalin Temple on Mount Lu. He was proficient in reciting the Lotus Sutra, day and night without stopping. One day, he suddenly saw a silver palace in the air gradually descending onto his room, and suddenly it turned into
【English Translation】 The matter was like this: Fa Xian then requested to take out the Chan and numerical scriptures. Fa Xian was determined to travel and teach, not seeking a life of ease. After staying in the mountains for about a year, he went west to Jiangling. There he met a foreign shipowner. After inquiring, it turned out to be one of the five merchant ships he had seen in India. The officials and common people of the entire city vied to come and pay their respects and make offerings. However, Fa Xian did not accept any of their offerings, always carrying his alms bowl to beg for food, regardless of wealth or status. At that time, Yuan Bao of Chen Commandery was serving as the Chief Clerk of the Grand Commandant for Emperor Wu of Song. When Emperor Wu of Song campaigned south against Liu Yi, Yuan Bao followed the headquarters to Jiangling. Fa Xian, with his disciple Hui Guan, visited Yuan Bao to beg for food. Yuan Bao had always been disrespectful to monks and treated them very poorly. Hui Guan excused himself before he was full. Yuan Bao said, 'It seems like it's not enough, stay a little longer.' Fa Xian said, 'Your generosity, donor, is limited, so the food prepared has already been exhausted.' Yuan Bao immediately ordered his attendants to add more food. As a result, the food was indeed exhausted. Yuan Bao was very ashamed. Afterwards, he asked Hui Guan, 'What kind of person is this Shramana?' Hui Guan said, 'His virtue and capacity are lofty and far-reaching, not something that ordinary people can fathom.' Yuan Bao was deeply amazed and reported this to the Grand Commandant. The Grand Commandant requested to meet Fa Xian and showed him great respect. The supplies offered were very generous. Soon after, the Grand Commandant returned to the capital and requested Fa Xian to return with him, settling him in Daochang Temple. Fa Xian passed away in the sixth year of Yuanjia, at the age of seventy-one. Tansui (Tán Suì): The monk Tansui, it is not clear where he was from. He became a monk at a young age and lived in Baima Temple in Heyin. He ate vegetarian food, wore cloth clothes, and recited the Lotus Sutra. He also understood the meaning of the scriptures and explained them to others. Often in the middle of the night, he would suddenly hear a knock on the door, saying, 'I want to invite the Dharma Master to preach for ninety days.' Tansui refused. The person insisted on requesting, so Tansui went. But it was still in a dream. When he woke up, he found himself in the shrine of Baimawu, along with a disciple. From then on, he secretly went there every day, and no one else knew. Later, the monks of the temple passed by the shrine and saw two high seats, with Tansui in the north and the disciple in the south, as if there were also sounds of preaching. They also smelled a strange fragrance. So the monks and laypeople together spread the word about this miraculous event. At the end of the summer, the deity bestowed a white horse, five white sheep, and ninety bolts of silk. After the prayers were completed, the event ended. Deng Shi (Dēng Shī): The monk Deng Shi lived in Dalin Temple on Mount Lu. He was proficient in reciting the Lotus Sutra, day and night without stopping. One day, he suddenly saw a silver palace in the air gradually descending onto his room, and suddenly it turned into
金殿。師遂入殿坐起經行。如是三載。遠邇四眾嚴持香華從師乞戒。登曰。白日喧雜心多散亂。當於清夜受之。至夜正說戒相三歸依。時師之口吻放光明遍照大眾。眾見光明競拜喧鬨。師即不語。光便收斂。師云。本欲受戒那得見光喧鬨。光現但是受戒祥瑞。未是得戒正緣。今更從初。大眾默然。師又說法還復放光。眾又喧鬨因而且止。明日再來。師即辭別歸山。所現金殿還復如故。一日忽謂門人曰。今登金殿不復回也。即於是日倏然超化。
寶通
僧寶通。梵行精修長誦法華經陀羅尼品。稍有靈異。時楊橋村有趙氏家妻為神所魅。請通持咒。通既至。神即現形。通告曰。神在村中合當興福。如何反魅於人。神曰。非弟子事。此乃下部小鬼耳。遂呼小鬼至前責罰。趙妻因此得差。續後趙妻之病仍發歌吟竟夕又告通。通又去見所責鬼在病床前。通曰。前已誡治那得再來。汝若不去吾當誦咒令汝頭作七分。如阿梨樹枝也。鬼叩頭求哀云。不煩咒也。從此病差。鬼不復至矣。
慧紹
僧慧紹。不知出處。孩孺時母哺魚肉即吐。自是不茹葷。八歲出家為僧。通法華經苦行堅節。后隨師僧要止臨川招提寺。常唸佛恩之重。誓欲捨身以報。乃僱人斫薪。于東山石室積高一丈。中開一龕。即還寺告師。師諫
【現代漢語翻譯】 現代漢語譯本 金殿。師父於是進入金殿，坐下並開始經行（佛教修行方式）。這樣持續了三年。遠近各地的四眾弟子（比丘、比丘尼、優婆塞、優婆夷）恭敬地帶著香和花，向師父請求受戒。師父登座說：『白天的喧鬧擾攘使人心容易散亂，應當在清靜的夜晚受戒。』到了夜晚，師父正式宣說戒相和三歸依（皈依佛、皈依法、皈依僧）。當時，師父的口中放出光明，遍照大眾。眾人見到光明，競相禮拜，喧譁吵鬧。師父隨即停止說話，光明也隨之收斂。師父說：『本來是想受戒，怎麼能見到光明就喧譁吵鬧呢？光明顯現，只不過是受戒的祥瑞之兆，還不是真正得戒的正因緣。現在重新開始。』大眾默然不語。師父又開始說法，再次放出光明。眾人又喧譁吵鬧，因此停止。師父說：『明日再來。』師父隨即告別，返回山中。所顯現的金殿恢復如初。一天，師父忽然對門人說：『如今登上金殿，不再回來了。』就在當天，師父忽然超脫化去。 寶通 僧人寶通，精進修行梵行（清凈的行為），長期誦讀《法華經·陀羅尼品》。稍有靈異。當時，楊橋村有趙氏家的妻子被神所迷惑。請寶通持咒。寶通到達后，神就顯現了形體。寶通告誡說：『神在村中，應當興福，怎麼反而迷惑人呢？』神說：『不是弟子所為，這是下部的小鬼罷了。』於是呼喚小鬼到面前責罰。趙妻因此病好了。後來，趙妻的病又發作，整夜歌吟，又告訴寶通。寶通又去，見到所責罰的鬼在病床前。寶通說：『先前已經告誡懲治，怎麼又來了？你若是不走，我就要誦咒，讓你的頭裂成七分，像阿梨樹的樹枝一樣。』鬼叩頭求饒說：『不用誦咒了。』從此病就好了，鬼也不再來了。 慧紹 僧人慧紹，不知道他的來處。孩提時，母親餵他魚肉，他就吐出來。從此以後，就不吃葷腥。八歲出家為僧，通曉《法華經》，苦行堅守節操。後來跟隨師父僧人要止住在臨川招提寺。常常感念佛恩深重，發誓要捨身報答。於是僱人砍柴，在東山石室堆積高達一丈，中間開鑿一個石龕。隨即返回寺院告訴師父。師父勸阻。
【English Translation】 English version Golden Hall. The master then entered the hall, sat down, and began to pace back and forth (a Buddhist practice). This continued for three years. Disciples from near and far, the fourfold assembly (bhikkhus, bhikkhunis, upasakas, and upasikas), respectfully brought incense and flowers, requesting precepts from the master. The master ascended the seat and said, 'The daytime is noisy and chaotic, making the mind easily distracted. Precepts should be received in the quiet of the night.' When night came, the master formally proclaimed the precepts and the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha). At that time, light emanated from the master's mouth, illuminating the entire assembly. Upon seeing the light, the crowd rushed to prostrate themselves, creating a commotion. The master immediately stopped speaking, and the light also retracted. The master said, 'Originally, the intention was to receive precepts, how can there be such a commotion upon seeing the light? The appearance of light is merely an auspicious sign of receiving precepts, not the true cause and condition for actually obtaining them. Let us begin again.' The assembly remained silent. The master then began to expound the Dharma again, and light emanated once more. The crowd again became noisy, so he stopped. The master said, 'Come again tomorrow.' The master then bid farewell and returned to the mountain. The golden hall that had appeared returned to its original state. One day, the master suddenly said to his disciples, 'Now I ascend the golden hall, never to return.' On that very day, the master suddenly transcended and passed away. Bao Tong (Precious Penetration) The monk Bao Tong, diligently cultivated pure conduct (brahmacarya), and long recited the 'Dharani Chapter' of the Lotus Sutra. He possessed some spiritual abilities. At that time, in Yangqiao Village, the wife of the Zhao family was possessed by a spirit. They requested Bao Tong to chant mantras. When Bao Tong arrived, the spirit manifested its form. Bao Tong admonished it, saying, 'As a spirit in the village, you should bring blessings, how can you instead bewitch people?' The spirit said, 'This is not my doing, it is merely a lower-ranking ghost.' Thereupon, it summoned the small ghost before him and rebuked it. The wife of Zhao was thus cured. Later, the wife of Zhao's illness recurred, and she sang and chanted throughout the night, and again informed Bao Tong. Bao Tong went again and saw the ghost he had rebuked in front of the sickbed. Bao Tong said, 'I already warned and punished you before, how dare you come again? If you do not leave, I will chant a mantra to split your head into seven pieces, like the branches of an Ari tree.' The ghost kowtowed and begged for mercy, saying, 'There is no need to chant the mantra.' From then on, the illness was cured, and the ghost never returned. Hui Shao (Wisdom Successor) The monk Hui Shao, his origins are unknown. As a child, whenever his mother fed him fish or meat, he would vomit. From then on, he did not eat meat. He became a monk at the age of eight, mastering the Lotus Sutra and upholding strict ascetic practices. Later, he followed his teacher, the monk Yao, to reside at Zhaoti Temple in Linchuan. He constantly contemplated the profound kindness of the Buddha and vowed to sacrifice his life in return. Therefore, he hired someone to chop firewood and piled it up to a height of one zhang (approximately 10 feet) in a stone chamber on Dongshan Mountain, carving out a niche in the middle. He then returned to the temple and informed his teacher. His teacher advised against it.
不從。於是剋日就山建八關齋會。闔境奔赴云滿山谷。至夜紹自行香執燭燃薪。入龕而坐。誦藥王捨身品。火沿至額猶聞經聲。大眾忽見一星大如斗直下火中俄而昇天。咸謂天宮迎接之瑞。紹嘗謂同學曰。吾燒身處當生梧桐木。切莫伐之。后三日果爾而生。道俗異之。
悟詮
蜀僧悟詮。號覺海。有慧性。峽州富人程夷伯年二十九。一夕夢其父曰。汝今年當死可問覺海。其人茫然不曉。一日有僧說相。負覺海字。程請一相。問云。我壽幾何。覺海曰。老僧皆無求。但覓水一杯。呵氣入水中。令程飲之曰。今夜有吉夢可相報。即夜夢至一官府左廊下。男子婦人衣冠嚴整。皆相忻悅。右廊盡枷鎖縲紲之人。哀號涕泗。傍有人云。左廊是修舍橋路人。右廊是毀壞橋路人。若爾要福壽可自擇取。程即夢覺發心。凡百里之內橋樑路道一一修整。工畢覺海復來云。汝作此事何延十年。程自是于道路上用工不倦。壽九十二。五世昌盛。
神僧傳卷第二(畢) 大正藏第 50 冊 No. 2064 神僧傳
神僧傳卷第三
曇無懺
曇無懺。或云曇摩懺。中天竺國人也。六歲遭父憂。獨與母居。見沙門達摩耶舍。以懺為其弟子。習學小乘。后遇白頭禪師遂業大乘。至年二十誦大小乘經二百
【現代漢語翻譯】 不從。於是剋日就山建八關齋會。闔境奔赴云滿山谷。至夜紹自行香執燭燃薪。入龕而坐。誦藥王捨身品。火沿至額猶聞經聲。大眾忽見一星大如斗直下火中俄而昇天。咸謂天宮迎接之瑞。紹嘗謂同學曰。『吾燒身處當生梧桐木。切莫伐之。』后三日果爾而生。道俗異之。 現代漢語譯本：他不聽從（勸阻），於是擇日就在山上建造八關齋會。全境的人都奔赴而來，雲霧瀰漫山谷。到了晚上，紹自己點香、執燭、燃薪，進入龕中而坐，誦讀《藥王菩薩本事品》。火焰蔓延到額頭，還能聽到誦經的聲音。大眾忽然看見一顆大如斗的星星，直接落入火中，隨即昇天。大家都認為是天宮來迎接的祥瑞。紹曾經對同學說：『我燒身的地方應當生長梧桐樹，千萬不要砍伐它。』三天後果然如此生長出來，道士和百姓都對此感到驚異。 悟詮 蜀僧悟詮，號覺海。有慧性。峽州富人程夷伯年二十九，一夕夢其父曰：『汝今年當死，可問覺海。』其人茫然不曉。一日有僧說相，負覺海字。程請一相，問云：『我壽幾何？』覺海曰：『老僧皆無求，但覓水一杯，呵氣入水中，令程飲之曰：今夜有吉夢可相報。』即夜夢至一官府左廊下，男子婦人衣冠嚴整，皆相忻悅。右廊盡枷鎖縲紲之人，哀號涕泗。傍有人云：『左廊是修舍橋路人，右廊是毀壞橋路人。若爾要福壽可自擇取。』程即夢覺發心。凡百里之內橋樑路道一一修整。工畢覺海復來云：『汝作此事何延十年。』程自是于道路上用工不倦。壽九十二，五世昌盛。 現代漢語譯本：蜀地的僧人悟詮，號覺海，很有智慧。峽州的富人程夷伯二十九歲時，一天晚上夢見他的父親說：『你今年應當死去，可以去問覺海。』程夷伯對此茫然不解。一天，有個僧人給人看相，名字裡帶有覺海二字。程夷伯請他看相，問道：『我能活多久？』覺海說：『老僧我沒有什麼要求，只要一杯水，對著水呵氣，讓程夷伯喝下去，說：今晚做了好夢可以告訴我。』當晚程夷伯夢見到了一個官府，左邊的走廊下，男男女女衣冠整齊，都非常高興。右邊的走廊下全是帶著枷鎖鐐銬的人，哀號哭泣。旁邊有人說：『左邊走廊是修橋補路的人，右邊走廊是毀壞橋樑道路的人。如果想要福壽，可以自己選擇。』程夷伯醒來后就發心，凡是百里之內的橋樑道路都一一修整。工程完畢后，覺海又來了，說：『你做了這件事可以延長十年壽命。』程夷伯從此在道路建設上努力不懈，活到九十二歲，五代昌盛。 神僧傳卷第二(畢) 大正藏第 50 冊 No. 2064 神僧傳 神僧傳卷第三 曇無懺 曇無懺（Dharmakshema）。或云曇摩懺。中天竺國人也。六歲遭父憂。獨與母居。見沙門達摩耶舍（Dharmayasas）。以懺為其弟子。習學小乘。后遇白頭禪師遂業大乘。至年二十誦大小乘經二百 現代漢語譯本：曇無懺，也作曇摩懺，是中天竺國人。六歲時父親去世，獨自與母親居住。他拜沙門達摩耶舍為師，達摩耶舍收曇無懺為弟子，學習小乘佛法。後來遇到白頭禪師，於是轉而修習大乘佛法。到了二十歲時，已經能夠背誦大小乘經典二百部。
【English Translation】 He did not comply. Therefore, he chose a day to build an Eight Precepts Assembly on the mountain. People from the entire region rushed to the scene, and the valleys were filled with clouds. At night, Shao personally lit incense, held candles, and burned firewood. He entered the niche and sat down, reciting the 『Medicine King Bodhisattva』s Self-Sacrifice Chapter』. Even as the fire reached his forehead, the sound of chanting could still be heard. The crowd suddenly saw a star as large as a dipper falling straight into the fire and then ascending to the sky. Everyone said it was an auspicious sign of the heavenly palace welcoming him. Shao once said to his classmates, 『A parasol tree should grow where I burn my body. Do not cut it down.』 Three days later, it indeed grew there. Taoists and common people were amazed by this. English version: He refused to listen. Therefore, he chose a day to build an Eight Precepts Assembly on the mountain. People from the entire region rushed to the scene, and the valleys were filled with clouds. At night, Shao personally lit incense, held candles, and burned firewood. He entered the niche and sat down, reciting the 『Medicine King Bodhisattva』s Self-Sacrifice Chapter』. Even as the fire reached his forehead, the sound of chanting could still be heard. The crowd suddenly saw a star as large as a dipper falling straight into the fire and then ascending to the sky. Everyone said it was an auspicious sign of the heavenly palace welcoming him. Shao once said to his classmates, 『A parasol tree should grow where I burn my body. Do not cut it down.』 Three days later, it indeed grew there. Taoists and common people were amazed by this. Wu Quan The Shu monk Wu Quan, also known as Jue Hai, possessed great wisdom. Cheng Yibo, a wealthy man from Xia Prefecture, was twenty-nine years old when he dreamed one night that his father said to him, 『You will die this year. You should ask Jue Hai.』 The man was completely unaware of who that was. One day, there was a monk telling fortunes who used the name Jue Hai. Cheng asked him to tell his fortune, asking, 『How long will I live?』 Jue Hai said, 『This old monk has no desires, but I need a cup of water. I will breathe into the water and have you drink it, and then you can tell me if you have a good dream tonight.』 That night, Cheng dreamed that he was in a government office. In the left corridor, men and women were dressed in formal attire and were all very happy. In the right corridor, there were people in shackles and chains, wailing and weeping. Someone nearby said, 『The people in the left corridor are those who repaired bridges and roads, and the people in the right corridor are those who destroyed bridges and roads. If you want blessings and longevity, you can choose for yourself.』 Cheng woke up from the dream and made a vow. He repaired all the bridges and roads within a hundred miles. After the work was completed, Jue Hai came again and said, 『Because you did this, your life will be extended by ten years.』 From then on, Cheng worked tirelessly on road construction. He lived to be ninety-two years old, and his family prospered for five generations. English version: The Shu monk Wu Quan, also known as Jue Hai, possessed great wisdom. Cheng Yibo, a wealthy man from Xia Prefecture, was twenty-nine years old when he dreamed one night that his father said to him, 『You will die this year. You should ask Jue Hai.』 The man was completely unaware of who that was. One day, there was a monk telling fortunes who used the name Jue Hai. Cheng asked him to tell his fortune, asking, 『How long will I live?』 Jue Hai said, 『This old monk has no desires, but I need a cup of water. I will breathe into the water and have you drink it, and then you can tell me if you have a good dream tonight.』 That night, Cheng dreamed that he was in a government office. In the left corridor, men and women were dressed in formal attire and were all very happy. In the right corridor, there were people in shackles and chains, wailing and weeping. Someone nearby said, 『The people in the left corridor are those who repaired bridges and roads, and the people in the right corridor are those who destroyed bridges and roads. If you want blessings and longevity, you can choose for yourself.』 Cheng woke up from the dream and made a vow. He repaired all the bridges and roads within a hundred miles. After the work was completed, Jue Hai came again and said, 『Because you did this, your life will be extended by ten years.』 From then on, Cheng worked tirelessly on road construction. He lived to be ninety-two years old, and his family prospered for five generations. Biographies of Divine Monks, Volume 2 (End) Taisho Tripitaka Volume 50, No. 2064, Biographies of Divine Monks Biographies of Divine Monks, Volume 3 Tanwuchan Tanwuchan (Dharmakshema), also known as Tanmocha, was a native of Central India. He lost his father at the age of six and lived alone with his mother. He met the monk Dharmayasas, who accepted him as his disciple. He studied Hinayana Buddhism. Later, he met the White-Haired Zen Master and then practiced Mahayana Buddhism. By the age of twenty, he could recite two hundred sutras of both Mahayana and Hinayana. English version: Tanwuchan (Dharmakshema), also known as Tanmocha, was a native of Central India. He lost his father at the age of six and lived alone with his mother. He met the monk Dharmayasas, who accepted him as his disciple. He studied Hinayana Buddhism. Later, he met the White-Haired Zen Master and then practiced Mahayana Buddhism. By the age of twenty, he could recite two hundred sutras of both Mahayana and Hinayana.
余萬言懺從兄善能調象。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。懺哭而葬之。王怒欲誅懺。懺曰。王以法故殺之。我以親而葬之。並莫違大義。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。懺明解咒術所向皆驗。西域號為大咒師。后隨王入山。王渴須水不能得。懺乃密咒石出水。因贊曰。大王惠澤所感遂使枯石生泉。鄰國聞者皆嘆王德。於時雨澤甚調百姓稱詠。王悅其道術深加優寵。頃之王意稍歇待之漸薄。懺以久處致厭。遂辭往罽賓。欲演大乘彼國不合。乃東適龜茲(音丘慈)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。懺警覺。謂是盜者。如此三夕。聞空中語曰。此如來解脫之藏。何以枕之。懺乃慚悟別置高處。夜有盜之者。數過提舉竟不能動。明旦懺持經去不以為重。盜者見之。謂是聖人。悉來拜謝。時河西王沮渠蒙遜僣據涼土。懺嘗告蒙遜云。有鬼入聚落必多災疫。蒙遜不信。欲躬見為驗。懺即以術加蒙遜蒙遜見而駭怖。懺曰。宜潔誠齋戒神咒驅之乃讀咒三日。謂蒙遜曰。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。時魏虜拓跋燾聞懺有道術。遣使迎之。蒙遜既事懺日久不忍捨去。后又慰辭以迎。蒙遜既吝懺不遣。
又迫魏之強。至蒙遜義和三年三月。懺因請西行。更尋涅槃後分。蒙遜忿其欲去。乃密圖害懺。偽以資糧發遣。厚贈寶貨。臨發之日懺乃流涕。告眾曰。懺業對將至。眾聖不能救矣。以本有心誓義不容停。比發矇遜果遣刺客于路害之。春秋四十九。是歲宋元嘉十年也。遠近咸共嗟焉。既而蒙遜左右常白日見鬼神以劍擊蒙遜。至四月蒙遜寢疾而亡。
杯渡
杯渡者。不知姓名。常乘木杯渡水。人因目之。初在冀州不修細行。神力卓越世莫測其由。嘗于北方寄宿一家。家有一金像。渡竊而將去。家主覺而追之。見渡徐行。走馬逐之不及。至於孟津河浮木杯於水。憑之渡河。不假風棹輕疾如飛。俄而及岸達于京師。見時可年四十許。帶索襤褸殆不蔽身。言語出沒喜怒不均。或嚴冰叩凍洗浴。或著履上山。或徒行入市。唯荷一蘆圌(音遄)子更無餘物。嘗從延賢寺法意道人處。意以別房待之。后欲往瓜步江。于江側就航人。告渡不肯載之。復累足杯中顧盻言詠。杯自然流直渡北岸。向廣陵遇村舍李家八關齋。先不相識。乃直入齋堂而坐。置蘆圌于中庭。眾以其形陋無恭敬之心。李見蘆圌當道。欲移置墻邊。數人舉不能動。渡食竟提之而去。笑曰。四天王李家。於時有一豎子窺其圌中。有四小兒並長數寸。面目端正
【現代漢語翻譯】 現代漢語譯本：又逼迫魏國的強大勢力。到蒙遜義和三年三月，曇無讖（Dharmaksema，意為法護）請求西行，繼續尋找佛陀涅槃后的遺蹟。蒙遜惱怒他想要離開，於是暗中策劃加害曇無讖，假意提供資糧遣送，並贈送豐厚的寶物。臨行之日，曇無讖流淚，告訴眾人說：『我的業報將至，眾聖也無法救我了。』因為我本有的心願誓言不允許我停留。等到出發后，蒙遜果然派遣刺客在路上殺害了他，享年四十九歲。那年是宋元嘉十年。遠近的人都共同嘆息這件事。不久，蒙遜的左右侍從常常在白天看見鬼神用劍攻擊蒙遜。到四月，蒙遜因病去世。
杯渡（Baidu，人名）
杯渡，不知道他的姓名，經常乘坐木杯渡水，人們因此這樣稱呼他。起初在冀州不注重細微的修行，神力卓越，世人無法測度他的原因。曾經在北方寄宿在一家人家，這家有一尊金像，杯渡偷偷地拿走了。家主發覺后追趕他，看見杯渡慢慢地走，騎馬追趕也趕不上。到了孟津河，他把木杯放在水上，依靠它渡河，不用風帆船槳，輕快如飛。不久就到達京師。看起來大概四十多歲，穿著破爛的衣服幾乎遮不住身體。說話喜怒無常。有時在嚴寒的冰上敲開冰面洗澡，有時穿著鞋子上山，有時光著腳進入市場，只揹著一個蘆葦編的圓筒（音chuan），沒有其他東西。曾經到延賢寺法意道人那裡，法意用別的房間招待他。後來想要去瓜步江，在江邊找船伕，告訴船伕不肯載他。他又把腳放在杯子里，四處張望吟詠。杯子自然地順流而下，直接渡到北岸。到廣陵，遇到村舍李家舉行八關齋戒，事先不認識。就直接進入齋堂坐下，把蘆葦筒放在院子中間。眾人因為他外形醜陋，沒有恭敬之心。李家的人看見蘆葦筒擋路，想要移到墻邊，幾個人抬都抬不動。杯渡吃完飯，提起它就走了，笑著說：『四天王李家。』當時有一個小孩偷看他的筒里，有四個小孩子，都只有幾寸長，面目端正。
【English Translation】 English version: He further pressured the powerful forces of Wei. In the third year, third month of Yihe during Mengxun's reign, Dharmaksema (Dharmaksema, meaning 'protected by Dharma') requested to travel west to continue searching for the traces after Buddha's Nirvana. Mengxun was angered by his desire to leave, so he secretly plotted to harm Dharmaksema, pretending to provide provisions and sending him off with generous treasures. On the day of departure, Dharmaksema shed tears and told the crowd, 'My karmic retribution is about to arrive, and even the saints cannot save me.' Because my original vow does not allow me to stay. After he set off, Mengxun indeed sent assassins to kill him on the road. He was forty-nine years old. That year was the tenth year of the Yuanjia era of the Song Dynasty. People far and near all lamented this event. Soon after, Mengxun's attendants often saw ghosts and spirits attacking Mengxun with swords in broad daylight. In the fourth month, Mengxun died of illness.
Baidu (Baidu, a personal name)
Baidu, whose name is unknown, often crossed the water riding a wooden cup, so people called him that. Initially, in Jizhou, he did not focus on minor practices, but his spiritual power was outstanding, and people could not fathom the reason. Once, he stayed overnight at a family's house in the north. The family had a golden statue, which Baidu secretly took away. The head of the household discovered it and chased after him, seeing Baidu walking slowly, but even chasing on horseback could not catch up. When he reached the Mengjin River, he placed the wooden cup on the water and relied on it to cross the river, without sails or oars, as light and fast as flying. Soon he reached the capital. He looked about forty years old, wearing ragged clothes that barely covered his body. His speech was erratic, and his joy and anger were uneven. Sometimes he would break the ice and bathe in the freezing cold, sometimes he would wear shoes to climb mountains, and sometimes he would walk barefoot into the market, carrying only a reed basket (pronounced chuan), with nothing else. Once he went to the Taoist priest Fayi of Yanxian Temple, who treated him in a separate room. Later, wanting to go to Guabu River, he asked a boatman by the river, but the boatman refused to carry him. He then placed his feet in the cup, looking around and chanting. The cup naturally floated downstream and directly crossed to the north bank. Arriving in Guangling, he encountered the Li family in a village holding the Eight Precepts Fast. Not knowing them beforehand, he went straight into the fast hall and sat down, placing the reed basket in the middle of the courtyard. The people, because of his ugly appearance, had no respect for him. The Li family, seeing the reed basket blocking the way, wanted to move it to the side of the wall, but several people could not lift it. Baidu finished eating, picked it up and left, laughing and saying, 'The Li family of the Four Heavenly Kings.' At that time, a child peeked into his basket and saw four small children, only a few inches tall, with upright faces.
衣裳鮮潔。於是追覓不知所在。后數日乃見在西界蒙籠樹下坐。李禮拜請還家。日日供養。渡不甚持齋。飲酒啖肉。至於辛鲙。與俗無異。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。伯自看唯見一敗衲及一木杯。后還李家。復得二十餘日。清旦忽云。欲得一袈裟。中時令辦。李即經營。至中未成。渡云。暫出。至瞑不返。合境聞有異香。疑之為怪。處處覓渡。乃見在北巖下敷敗袈裟于地臥之而死。頭前腳后皆生蓮華。極鮮香。一夕而萎。邑共殯葬之。后數日有人從北來云。見渡負蘆圌行向彭城。乃共開棺靴履存焉。既至彭城遇有白衣黃欣。深信佛法見渡禮拜。請還家。家至貧但有麥飯而已。渡甘之怡然止得半年。忽語欣云。可覓蘆圌三十六枚。吾須用之。答云。此間止可有十枚。貧無以買。恐不盡辦。渡曰。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。渡密封之。因語欣令開乃見錢帛皆滿。可堪百許萬。識者謂是杯渡分身他土所得䞋施。回以施欣。欣受之皆為功德經一年許辭去。欣為辦糧食。明晨見糧食具存。不知渡所在。后東遊入吳郡。路見釣魚師。因就乞魚。魚師施一喂者。渡手弄反覆還投水。游活而
【現代漢語翻譯】 現代漢語譯本：他衣裳鮮艷潔凈。之後人們尋找他，卻不知道他在哪裡。過了幾天，才看到他在西邊的邊界，蒙籠樹下坐著。李某向他禮拜，請他回家。李某每天供養他。杯渡（Buddha's disciple）不怎麼持齋，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，他有時接受，有時不接受。沛國的劉興伯擔任兗州刺史，派人邀請他，他揹著一個蘆葦編的圓囤過來。興伯讓人抬起來看，十幾個人都抬不動。興伯親自去看，只看到一件破舊的僧衣和一個木杯。之後杯渡回到李家，又住了二十多天。一天清晨，他忽然說，想要一件袈裟，中午的時候要準備好。李某立刻去籌辦，到中午還沒有完成。杯渡說，『我暫時出去一下。』到天黑都沒有回來。整個地方都聞到奇異的香味，人們懷疑是妖怪作祟，到處尋找杯渡。後來看到他在北邊的巖石下，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，非常鮮艷芬芳。一個晚上就凋謝了。當地人一起把他殯葬了。過了幾天，有人從北方來，說看到杯渡揹著蘆葦囤，走向彭城。於是大家一起打開棺材，靴子和鞋子還在裡面。到了彭城，遇到一位名叫黃欣的在家信徒，他深信佛法，見到杯渡就禮拜，請他回家。黃欣家非常貧窮，只有麥飯而已。杯渡吃得很香甜，在那裡住了半年。忽然告訴黃欣說，『可以找三十六個蘆葦囤來嗎？我需要用。』黃欣回答說，『這裡最多隻有十個，我家貧窮，沒有錢買，恐怕不能全部辦到。』杯渡說，『你只要在家裡找找，應該有的。』黃欣就徹底搜查，果然找到三十六個。把它們排列在庭院中，雖然數量夠了，但大多破敗不堪。等到黃欣仔細看了一遍，都煥然一新了。杯渡把它們密封起來，於是告訴黃欣打開，看到裡面裝滿了錢帛，大概有一百多萬。知情的人說這是杯渡在其他地方化身所得的佈施，拿回來施捨給黃欣。黃欣接受了，都用來做了功德。過了一年左右，杯渡辭別離去。黃欣為他準備了糧食，第二天早上看到糧食還在，不知道杯渡在哪裡。後來他向東遊歷，進入吳郡。在路上看到一個釣魚的人，於是向他乞討魚。釣魚的人施捨了一條餵魚的魚。杯渡用手玩弄，翻來覆去，又把它投到水裡，魚活了過來。
【English Translation】 English version: His clothes were bright and clean. Then people searched for him, but did not know where he was. After several days, they saw him sitting under a hazy tree on the western border. A man named Li bowed to him and invited him home. Li offered him food every day. Baidu (Buddha's disciple) did not observe the precepts very strictly, drinking wine and eating meat, even spicy fish dishes, no different from ordinary people. He sometimes accepted and sometimes refused the offerings of the people. Liu Xingbo of Pei State, who was the governor of Yanzhou, sent someone to invite him, and he came carrying a reed basket on his back. Xingbo asked people to lift it up to look at it, but more than a dozen people could not lift it. Xingbo looked at it himself and saw only a tattered monk's robe and a wooden cup. Later, Baidu returned to Li's house and stayed for more than twenty days. One morning, he suddenly said that he wanted a kasaya (robe), and it should be prepared by noon. Li immediately went to prepare it, but it was not completed by noon. Baidu said, 'I'll go out for a while.' He did not return until dark. The whole area smelled a strange fragrance, and people suspected that it was a monster causing trouble, and searched for Baidu everywhere. Later, they saw him under a rock on the north side, spreading the tattered kasaya on the ground, lying there dead. Lotus flowers grew in front of his head and behind his feet, very bright and fragrant. They withered in one night. The local people buried him together. After a few days, someone came from the north and said that he saw Baidu carrying a reed basket on his back, walking towards Pengcheng. So everyone opened the coffin, and the boots and shoes were still inside. When he arrived in Pengcheng, he met a lay believer named Huang Xin, who deeply believed in Buddhism. When he saw Baidu, he bowed to him and invited him home. Huang Xin's family was very poor, with only wheat rice. Baidu ate it with relish and stayed there for half a year. Suddenly he told Huang Xin, 'Can you find thirty-six reed baskets? I need them.' Huang Xin replied, 'There are only ten here at most. My family is poor and has no money to buy them, so I'm afraid I can't get them all.' Baidu said, 'Just look for them in your house, you should have them.' Huang Xin searched thoroughly and found thirty-six. He arranged them in the courtyard. Although there were enough, most of them were dilapidated. When Huang Xin looked at them carefully, they were all brand new. Baidu sealed them up, and then told Huang Xin to open them, and saw that they were filled with money and silk, about more than one million. Those who knew said that this was the alms that Baidu had obtained from his incarnations in other lands, and he gave them back to Huang Xin. Huang Xin accepted them and used them all for meritorious deeds. After about a year, Baidu said goodbye and left. Huang Xin prepared food for him, and the next morning he saw that the food was still there, and he did not know where Baidu was. Later, he traveled east and entered Wujun. On the road, he saw a fisherman and begged him for fish. The fisherman gave him a fish that was used to feed fish. Baidu played with it in his hands, turned it over and over, and then threw it back into the water, and the fish came alive.
去。又見網師更從乞魚。網師瞋罵不與。渡乃拾取兩石子擲水中。俄而有兩水牛斗其網中。網既碎敗不復見牛。渡亦已隱。行至松江。乃仰蓋於水中乘而渡岸經涉會稽剡縣登天臺山。數月而返京師。少時游止無定。請召或往不往時南州有。陳家。頗有衣食。渡往其家甚見迎奉。聞都下復有一杯渡。陳父子五人咸不信。往都下看之。果如其家杯渡。形相一種。陳設一合蜜姜及刀子薰陸香手巾等。渡即食蜜姜都盡。余物宛在膝前。其父子五人恐是其家杯渡。即留二弟停都守視。餘三人還家。家中杯渡如舊膝前亦有香刀子等。但不啖蜜姜為異爾。乃語陳雲。刀子鈍可為磨之。二弟還都云。彼渡已移靈鷲寺。其家忽求黃紙兩幅作書。書不成字。合同其背。陳問上人作何券書。渡不答。竟莫測其然。時吳部民朱靈期使高麗。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。又見十餘石人。乃共禮拜還反。行少許聞唱導聲。還住更看。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。為靈期等設食。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。
【現代漢語翻譯】 現代漢語譯本：又見到一位漁夫，杯渡又向他乞討魚。漁夫生氣地罵他不給。杯渡於是撿起兩塊石子扔進水中。一會兒，有兩頭水牛在漁網中爭鬥。漁網被弄壞了，也看不到牛了。杯渡也已經消失了。他走到松江，就將帽子仰放在水中，乘著它渡到岸邊，經過會稽、剡縣，登上了天臺山。幾個月后，他返回京城。他很少在一個地方停留，有人請他，有時去，有時不去。當時南州有一戶陳家，頗為富裕。杯渡去他們家，受到非常熱情的款待。聽說京城又有一個杯渡，陳家的父子五人都不相信，就到京城去看。果然和他們家的杯渡一樣，相貌完全相同。陳設也一樣，有一盒蜜姜、一把刀子、薰陸香和手巾等。杯渡就把蜜姜都吃光了，其餘的東西還在膝前。陳家的父子五人懷疑是他們家的杯渡，就留下兩個弟弟留在京城守著，其餘三人回家。家裡的杯渡和以前一樣，膝前也有香和刀子等，只是不吃蜜姜，這讓他們感到奇怪。於是告訴陳某說：『刀子鈍了，可以磨一下。』留在京城的兩個弟弟回來后說：『那個杯渡已經搬到靈鷲寺了。』陳家忽然要了兩張黃紙寫字，但寫不成字，就把兩張紙背對背地合在一起。陳某問上人寫的是什麼券書，杯渡沒有回答，最終也沒人能猜透。當時吳郡的百姓朱靈期出使高麗，回來時遇到風，船漂流了九天，到了一座島嶼邊。島上有山，山非常高大。他們進山砍柴，發現有人走的路。朱靈期就帶著幾個人沿著路乞討。走了十幾里路，聽到磬聲和香菸的味道。於是大家一起稱念佛號禮拜。一會兒，看到一座非常光彩奪目的寺廟，大多是用七寶裝飾的。又看到十幾尊石像，大家一起禮拜后返回。走了不遠，聽到唱導的聲音。停下來再看，還是石像。朱靈期等人互相說：『這一定是聖僧，我們是罪人，不能得見。』於是大家竭誠懺悔。再次前往，就見到了真人，為朱靈期等人準備了食物。食物是蔬菜，但味道香美，與世間的食物不同。大家一起叩頭禮拜，祈求能儘快回到家鄉。有一位僧人說：
【English Translation】 English version: Again, he saw a fisherman, and Bei Du (Cup Ferry, a Buddhist monk known for his eccentric behavior and supernatural powers) begged him for fish. The fisherman angrily scolded him and refused. Bei Du then picked up two stones and threw them into the water. Soon, two water buffaloes were fighting in the net. The net was broken, and the buffaloes were gone. Bei Du had also disappeared. He went to Songjiang, turned his hat upside down in the water, and rode it to the shore, passing through Kuaiji and Shanxian, and climbed Mount Tiantai. After a few months, he returned to the capital. He rarely stayed in one place, and when invited, he sometimes went and sometimes didn't. At that time, there was a Chen family in Nanzhou, who were quite wealthy. Bei Du went to their house and was warmly welcomed. 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, it was the same as their Bei Du, with the same appearance. The furnishings were also the same, with a box of honey ginger, a knife, frankincense, and a towel. Bei Du ate all the honey ginger, and the remaining items remained in front of his knees. The five Chen family members suspected that it was their Bei Du, so they left two younger brothers in the capital to watch, and the other three returned home. The Bei Du at home was the same as before, with incense and a knife in front of his knees, but he did not eat the honey ginger, which made them feel strange. So they told Chen: 'The knife is blunt, it can be sharpened.' The two younger brothers who stayed in the capital returned and said: 'That Bei Du has moved to Lingjiu Temple (Vulture Peak Temple).' The Chen family suddenly asked for two pieces of yellow paper to write on, but they could not write any words, so they put the two pieces of paper back to back. Chen asked the monk what kind of bond he was writing, but Bei Du did not answer, and no one could figure it out in the end. At that time, Zhu Lingqi, a commoner from Wu Commandery, was sent to Goryeo (ancient Korean kingdom). On his return, he encountered a storm, and the ship drifted for nine days to the edge of an island. There were mountains on the island, and the mountains were very high. They went into the mountains to collect firewood and found a path. Zhu Lingqi led several people along the path to beg. After walking for more than ten miles, they heard the sound of a chime and the smell of incense. So everyone chanted the Buddha's name and bowed in worship. Soon, they saw a very bright and magnificent temple, mostly decorated with seven treasures. They also saw more than ten stone statues, and everyone bowed in worship before returning. After walking a short distance, they heard the sound of chanting. They stopped to look again, and it was still the stone statues. Zhu Lingqi and the others said to each other: 'These must be holy monks, and we are sinners and cannot see them.' So everyone sincerely repented. When they went again, they saw real people who prepared food for Zhu Lingqi and the others. The food was vegetables, but the taste was fragrant and delicious, different from worldly food. Everyone kowtowed and bowed, praying to return home as soon as possible. A monk said:
此間去都乃二十餘萬里。但令至心不憂不速也。因問靈期云。識杯渡道人不。答言。甚識。因指北壁有一壺掛錫杖及缽云。此是杯渡住處。今因君以缽與之。並作書著函中。別有一青竹杖。語靈期云。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。語云。此道去行七里至船。不須從先路去也。如言西轉行七里許至船即具如所示。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。乃見杯渡騎大航蘭以捶捶之曰。馬馬何不行。觀者甚多。靈期等在舫遙禮之。渡乃自下舫取書並缽。開書視之字無人識者。渡大笑曰。使我還耶。及缽擲雲中還接之曰。我不見此缽四千年矣。渡多在延賢寺法意處。時世以此缽異物競往觀之。有庾常婢偷物而叛。四追不擒乃問杯渡。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。在家患痢。遣信請渡。渡咒竟云。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。齋座有僧勸迎杯渡。渡既至一咒。病者即愈。齊諧伏事為師。因作傳記。其從來神異不可備紀。元嘉三年九月辭諧入東。留一萬錢物寄諧倩為營齋
【現代漢語翻譯】 現代漢語譯本 從這裡到都城有二十多萬里。只要心誠，不必擔心速度快慢。於是（我）問靈期：『你認識杯渡道人（Baidu Daoren，一位僧侶）嗎？』他回答說：『非常熟悉。』於是指著北墻上掛著的一個錫壺、錫杖和缽說：『這是杯渡（Baidu）住的地方。現在請您把缽交給他，並寫一封信放在盒子裡。』另外還有一根青竹杖，告訴靈期（Lingqi）說：『只要把這根竹杖扔在船前的水中，關好船艙，不用費力，一定能很快到達。』於是告別，讓一個小沙彌送到門口，告訴他說：『這條路走七里就到船了，不必從原來的路走。』正如所說，向西走了七里左右就到了船，一切都如所指示。只聽到船從山頂的樹木上經過，根本看不到水。經過三天到達石頭淮（Shitou Huai）停住，也不再看到竹杖在哪裡。船進入淮河到達朱雀（Zhuque），就看到杯渡（Baidu）騎著大船，用木槌敲打著船說：『馬馬，為什麼不走？』觀看的人很多。靈期（Lingqi）等人在船上遙遙地向他行禮。杯渡（Baidu）就從船上下來，取走書信和缽。打開書信看，沒有一個人認識上面的字。杯渡（Baidu）大笑著說：『是讓我還回去嗎？』把缽扔到空中又接住，說：『我四千年沒見過這個缽了。』杯渡（Baidu）多住在延賢寺（Yanxian Temple）法意（Fayi）處。當時的人們把這個缽當作奇異之物，爭相觀看。有個庾常（Yu Chang）的婢女偷了東西而逃跑，多次追捕都沒抓到，於是問杯渡（Baidu），杯渡（Baidu）說：『已經死了，在金城江（Jincheng River）邊的空墳墓中。』前往檢視，果然如他所說。孔寧子（Kong Ningzi）當時擔任黃門侍郎，在家患痢疾，派人送信請杯渡（Baidu）。杯渡（Baidu）唸完咒語后說：『很難治好，看到有四個鬼都被砍傷截斷。』孔寧子（Kong Ningzi）哭著說：『過去孫恩（Sun En）作亂，我家被軍隊所破，父母和叔叔都被殘酷殺害。』孔寧子（Kong Ningzi）果然死了。又有齊諧（Qi Xie）的妻子胡母氏（Humu Shi）生病，眾人醫治都不能痊癒。後來請僧人設齋，齋座上有僧人勸請杯渡（Baidu）。杯渡（Baidu）來到后，唸了一個咒語，病人立刻痊癒。齊諧（Qi Xie）侍奉他為師，於是作傳記，他一向的神異事蹟無法一一記載。元嘉三年九月，（杯渡）辭別齊諧（Qi Xie）前往東方，留下一萬錢物寄託給齊諧（Qi Xie）請他代為營齋。
【English Translation】 English version From here to the capital city, it's more than two hundred thousand li (Chinese mile). As long as you are sincere, there's no need to worry about the speed. Then, (I) asked Lingqi: 'Do you know the Daoist Baidu (Baidu Daoren, a monk)?' He replied, 'I know him very well.' Then he pointed to a tin pot, a tin staff, and a bowl hanging on the north wall and said, 'This is where Baidu (Baidu) lives. Now, please give him the bowl and put a letter in the box.' There was also a green bamboo staff, and he told Lingqi (Lingqi): 'Just throw this staff into the water in front of the boat, close the cabin, and you will surely arrive quickly without any effort.' So (I) said goodbye and asked a young novice to send (me) to the door, telling (me): 'This road is seven li to the boat, no need to go from the original road.' As (he) said, after walking about seven li to the west, (I) arrived at the boat, and everything was as instructed. (I) only heard the boat passing over the trees on the top of the mountain, and (I) couldn't see the water at all. After three days, (we) arrived at Shitou Huai (Shitou Huai) and stopped, and (I) didn't see where the bamboo staff was anymore. The boat entered the Huai River and arrived at Zhuque (Zhuque), and (I) saw Baidu (Baidu) riding a big boat, hitting the boat with a mallet and saying: 'Horse, horse, why don't you go?' There were many onlookers. Lingqi (Lingqi) and others bowed to him from afar on the boat. Baidu (Baidu) then got off the boat, took the letter and the bowl. Opening the letter, no one recognized the words on it. Baidu (Baidu) laughed and said: 'Is it to make me return it?' (He) threw the bowl into the air and caught it again, saying: 'I haven't seen this bowl for four thousand years.' Baidu (Baidu) often lived at Fayi's (Fayi) place in Yanxian Temple (Yanxian Temple). At that time, people regarded this bowl as a strange object and rushed to see it. A maid of Yu Chang (Yu Chang) stole something and ran away. After many unsuccessful pursuits, (they) asked Baidu (Baidu). Baidu (Baidu) said: 'She is already dead, in an empty tomb by the Jincheng River (Jincheng River).' (They) went to check, and it was as he said. Kong Ningzi (Kong Ningzi) was serving as a Yellow Gate Attendant at the time, and was suffering from dysentery at home. He sent someone to invite Baidu (Baidu). After Baidu (Baidu) finished chanting the mantra, he said: 'It is difficult to cure, (I) see that four ghosts have been cut and severed.' Kong Ningzi (Kong Ningzi) cried and said: 'In the past, when Sun En (Sun En) rebelled, my family was destroyed by the army, and my parents and uncle were brutally killed.' Kong Ningzi (Kong Ningzi) indeed died. Also, Qi Xie's (Qi Xie) wife, Humu Shi (Humu Shi), was ill, and everyone's treatment failed to cure her. Later, (they) invited monks to set up a fast, and a monk at the fast seat advised (them) to invite Baidu (Baidu). After Baidu (Baidu) arrived, he chanted a mantra, and the patient recovered immediately. Qi Xie (Qi Xie) served him as a teacher, and then wrote a biography, his usual miraculous deeds cannot be recorded one by one. In September of the third year of Yuanjia, (Baidu) bid farewell to Qi Xie (Qi Xie) and went to the east, leaving ten thousand coins and things entrusted to Qi Xie (Qi Xie) to ask him to run the fast on his behalf.
。於是別去。行至赤山湖患病而死。諧即為營齋。並接尸還葬建康覆舟山。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。是杯渡弟子。語云。莫憂家師尋來相看。答云。渡死已久。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。住在南崗下。昔經伏事杯渡。兒病甚篤。乃思念恨不得渡與念神咒。明日忽見渡來。言語如常。即為咒病者便愈。至五年三月渡復來齊諧家。呂道惠聞而怛之杜天期水丘熙等。並見皆大驚。即起禮拜。渡語眾人言。年當大兇可勤修福業。法意道人甚有德。可往就之。修立故寺以禳災禍也。須臾門上有一僧喚渡。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。
曇諦
釋曇諦。姓康氏。其先康居國人。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(音略)道人。忽喚䂮名。䂮曰。童子何以呼宿老名。諦曰。曏者忽言。阿
【現代漢語翻譯】 現代漢語譯本：於是（齊諧）沒有去（赤山湖）。（齊諧）走到赤山湖時生病死了。齊諧的家人就為他舉辦了佛事，並且把屍體接回來安葬在建康的覆舟山。到了義熙四（408）年，有個吳興人名叫邵信，非常信奉佛法。他得了傷寒病，沒有人敢去看他。於是他悲傷地哭泣，唸誦觀音菩薩的名號。忽然看見一個僧人來，說自己是杯渡（Kapila，印度僧人）的弟子。僧人說：『不要憂愁，我的師父會來探望你。』邵信回答說：『杯渡已經去世很久了，怎麼可能來呢？』僧人說：『來又有什麼難的。』便從衣帶里拿出一個盒子，取出一些藥散，給邵信服下，他的病立刻就好了。又有杜僧哀，住在南崗下，過去曾經侍奉過杯渡。他的兒子病得很重，於是他思念杯渡，恨不得杯渡來為他念誦神咒。第二天，忽然看見杯渡來了，言語舉止和平常一樣。杯渡就為病人唸咒，病立刻就好了。到了義熙五年（409）三月，杯渡又來到齊諧家。呂道惠聽到這件事後感到驚異，杜天期、水丘熙等人也都親眼看見了，都非常驚訝，立刻起身禮拜。杯渡對眾人說：『今年將有大災，可以勤奮地修習福業。法意道人很有德行，可以去拜訪他，修建舊寺來消除災禍。』一會兒，門上有一個僧人叫杯渡，杯渡就告辭離去，說：『貧道將要前往交州、廣州一帶，不會再回來了。』齊諧等人慇勤地拜送他，從此杯渡就絕跡了。近來世人也說有時還能見到他。
釋曇諦（Tanddi，僧人），姓康，他的祖先是康居國人。漢靈帝時遷移到中國居住。獻帝末年戰亂，又遷移到吳興。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，夢見一個僧人，稱呼黃氏為母親，寄給她一個麈尾（一種拂塵）和兩個鐵鏤書鎮。醒來后，黃氏看見這兩樣東西都還在。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？』曇諦回答說不記得了。到了十歲時出家。學習佛法不依靠老師，領悟出于天性。後來跟隨父親到樊鄧，遇見關中的僧人䂮（音略）道人。曇諦忽然叫出䂮的名字。䂮說：『童子為什麼叫老朽的名字？』曇諦說：『剛才忽然說出來的，阿』
【English Translation】 English version: Thereupon, (Qi Xie) did not go (to Chishan Lake). (Qi Xie) fell ill and died while traveling to Chishan Lake. Qi Xie's family then held a Buddhist service for him and brought his body back to be buried on Fuzhou Mountain in Jiankang. In the fourth year of Yixi (408 AD), there was a man from Wuxing named Shao Xin, who was very devoted to Buddhism. He contracted typhoid fever, and no one dared to visit him. So he wept sadly, reciting the name of Avalokiteśvara (Guanyin) Bodhisattva. Suddenly, he saw a monk come, saying that he was a disciple of Kapila (Beidu, an Indian monk). The monk said, 'Do not worry, my master will come to see you.' Shao Xin replied, 'Kapila has been dead for a long time, how is it possible for him to come?' The monk said, 'What difficulty is there in coming?' He then took out a box from his belt, took out some medicinal powder, and gave it to Shao Xin to take, and his illness was immediately cured. There was also Du Seng'ai, who lived below Nanyang, who had served Kapila in the past. His son was very ill, so he thought of Kapila, wishing that Kapila would come and recite divine mantras for him. The next day, he suddenly saw Kapila come, speaking and acting as usual. Kapila then recited mantras for the sick person, and the illness was immediately cured. In the third month of the fifth year of Yixi (409 AD), Kapila came to Qi Xie's house again. Lü Daohui was surprised to hear about this, and Du Tianqi, Shuiqiu Xi, and others also saw it with their own eyes, and they were all very surprised and immediately got up to pay their respects. Kapila said to the crowd, 'This year there will be a great disaster, you can diligently cultivate meritorious deeds. The Daoist Fa Yi is very virtuous, you can visit him and rebuild the old temple to eliminate disasters.' After a while, a monk at the door called Kapila, and Kapila bid farewell and left, saying, 'This poor monk is going to Jiaozhou and Guangzhou, and will not come back.' Qi Xie and others sent him off with great respect, and from then on Kapila disappeared. In recent times, people have also said that they sometimes see him.
釋曇諦 (Tanddi, a monk), whose surname was Kang, his ancestors were from the country of Kangju. During the reign of Emperor Ling of the Han Dynasty, they moved to live in China. At the end of Emperor Xian's reign, due to the chaos of war, they moved to Wuxing. Tan Di's father, Kang Rong, once served as the Biejia of Jizhou. His mother, Huang, dreamed of a monk during a daytime nap, calling Huang 'mother', and sending her a horsetail whisk (a kind of duster) and two iron-carved paperweights. When she woke up, Huang saw that the two items were still there. As a result, she became pregnant and gave birth to Tan Di. When Tan Di was five years old, his mother showed him the horsetail whisk and other items. Tan Di said, 'This was given by the King of Qin.' His mother asked, 'Where did you put it?' Tan Di replied that he did not remember. When he was ten years old, he became a monk. He learned Buddhism without relying on a teacher, and his understanding came naturally. Later, he followed his father to Fandeng, where he met the monk 䂮 (sound omitted) Daoist from Guanzhong. Tan Di suddenly called out 䂮's name. 䂮 said, 'Why does this child call the name of an old man?' Tan Di said, 'I just said it suddenly, A'
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。性愛林泉。后還吳興。入故章崑山。閑居澗飲二十餘載。以宋元嘉末卒于山。壽六十餘。
求那跋摩
求那跋摩。此云功德鎧。本剎利種。累世為王治在罽賓國。年十四便機見俊達深度。仁愛泛博崇德務善。其母嘗須野肉令跋摩辦之。跋摩曰。有命之類莫不貪生。夭彼之命非仁人矣。年二十出家受戒。洞明九部博曉四舍。誦經百餘萬言。深達律品妙入禪要。時人號曰三藏法師。至年三十罽賓國王薨。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。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
【現代漢語翻譯】 現代漢語譯本： 諦沙彌（Disha Monk）。為眾僧採摘蔬菜時被野豬所傷，不自覺地失聲痛呼。䂮（音同『確』）經是弘覺法師（Hongjue Dharma Master）的弟子，也因替僧眾採摘蔬菜而被野豬所傷。䂮最初並不記得此事，後來去拜訪諦沙彌的父親。諦沙彌的父親詳細地講述了事情的經過，並展示了書鎮、拂塵等遺物。䂮這才醒悟過來，哭著說：『這正是我的先師弘覺法師啊！』弘覺法師曾經為姚萇（Yao Chang）講解《法華經》，貧道當時擔任都講。姚萇曾贈送給弘覺法師兩件物品，現在竟然在這裡。追算弘覺法師捨棄生命的日子，正是寄託物品的那一天。再回憶起採摘蔬菜的事情，更加深了悲傷和敬仰之情。**林泉（地名）。後來返回吳興（Wuxing），進入原來的章崑山（Zhangkun Mountain），在山澗邊隱居飲水二十多年，在宋元嘉（Song Yuanjia）末年去世于山中，享年六十多歲。
求那跋摩（Gunabhadra）
求那跋摩，翻譯成漢語是功德鎧（Armor of Merit）。原本是剎帝利（Kshatriya）種姓，世代為王，統治著罽賓國（Kashmir）。十四歲時就表現出機敏、見識卓越、深度，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。』二十歲時出家受戒，精通九部經典，廣泛瞭解四舍，能背誦一百多萬字的經文，深入瞭解戒律，巧妙地進入禪定的要領。當時的人們稱他為三藏法師（Tripitaka Master）。到了三十歲時，罽賓國王去世，沒有留下繼承人。大家都商議說：『求那跋摩是帝室的後裔，而且才智明敏，德行高尚，可以請他還俗來繼承王位。』群臣數百人再三懇請，求那跋摩沒有答應，於是辭別師父，離開大眾，到山林中隱居，以山谷中的水為飲，獨自在山野中行走，隱遁於人世。後來到了阇婆國（Java）。在他到達的前一天，阇婆國王的母親夜裡夢見一位道士乘著船飛入國內。第二天果然是求那跋摩到來。王母以聖人的禮節尊敬他，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，而你不相信，恐怕後世的因緣會永遠斷絕。』國王迫於母親的命令，就接受了戒律。漸漸地，時間長了，國王的信仰也變得更加精進。不久之後，鄰國的軍隊侵犯邊境。國王對求那跋摩說：『外
【English Translation】 English version: Disha Monk. While gathering vegetables for the monks, he was injured by a wild boar and involuntarily cried out. Monk Quejing was a disciple of Dharma Master Hongjue. He was also injured by a wild boar while gathering vegetables for the monks. Quejing initially did not remember this, but later visited Disha Monk's father. Disha Monk's father explained the whole story in detail and showed him the paperweight, horsetail whisk, and other items. Quejing then realized and wept, saying, 'This is my late teacher, Dharma Master Hongjue!' The master once lectured on the Lotus Sutra for Yao Chang, and I was the chief lecturer at the time. Yao Chang presented the master with two items, which are now here. Recalling that Dharma Master Hongjue gave up his life on the very day he entrusted these items, and remembering the vegetable-gathering incident, his sorrow and admiration deepened. **Linquan (place name). Later, he returned to Wuxing and entered the old Zhangkun Mountain, where he lived in seclusion by the mountain stream for over twenty years. He passed away in the mountains at the end of the Song Yuanjia period, at the age of sixty-plus.
Gunabhadra
Gunabhadra, which translates to 'Armor of Merit'. Originally of the Kshatriya caste, his family had been kings for generations, ruling in Kashmir. At the age of fourteen, he showed intelligence, outstanding insight, depth, broad benevolence, and a dedication to virtue and good deeds. His mother once desired wild game and asked Gunabhadra to procure it. Gunabhadra said, 'All living beings cherish their lives. To take their lives is not the act of a benevolent person.' At the age of twenty, he left home and received the precepts, mastering the nine divisions of scriptures, widely understanding the four abodes, and reciting over a million words of scripture. He deeply understood the Vinaya and skillfully entered the essentials of meditation. People at the time called him 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 he is intelligent and virtuous. We can ask him to return to secular life to inherit the throne.' Hundreds of ministers repeatedly pleaded with him, but Gunabhadra refused. He bid farewell to his teacher and left the community, living in the forests and drinking from the mountain streams, wandering alone in the mountains and wilderness, and hiding from the world. Later, he arrived in Java. The day before his arrival, the Queen Mother of Java dreamed of a Daoist priest flying into the country on a ship. The next day, Gunabhadra arrived. The Queen Mother respected him with the reverence due to a sage and received the five precepts from him. The Queen Mother then advised the King, 'Our past karma has made us mother and son. I have already received the precepts, but you do not believe, I fear that the causes for future lives will be forever severed.' The King, compelled by his mother's command, accepted the precepts. Gradually, over time, the King's faith became more devout. Soon after, neighboring troops invaded the border. The King said to Gunabhadra, 'The
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。暴寇相攻宜須御捍。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。后為跋摩立精舍。躬自琢材傷王腳指。跋摩又為咒治之。有頃平復。時京師名德沙門慧觀慧聰等遠挹風猷思欲參稟。以元嘉元年九月。啟文帝求迎請跋摩。帝即敕交州刺史令泛舶延致。觀等又遣沙門法長道沖道雋等往彼祈請。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。儀形聳峙峰嶺高絕。跋摩謂其彷彿耆阇。乃改名靈鷲。于山寺之外別立禪室。去寺數里磬音不聞。每至鳴椎。跋摩已至。或冒雨不沾。或履泥不污。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。此山本多虎災。自跋摩居之。晝行夜往。或時值虎以杖按頭抒之而去。跋摩嘗于別室坐禪。累日不出。寺僧遣沙彌往候之。見一白師子緣柱而立。亙室瀰漫生青蓮花。沙彌驚恐大呼。往視師子豁無所見。未終之前預造遺文偈頌三
【現代漢語翻譯】 現代漢語譯本 賊人依仗武力想要侵犯侮辱。如果與他們戰鬥，傷亡必定很多。如果放棄抵抗，危亡很快就會到來。現在只能歸命于師父您，不知道該怎麼辦才好。跋摩（B跋摩：印度僧人）說：『暴徒來犯，應該抵禦，但應當發起慈悲之心，不要產生加害的念頭。』大王親自率領軍隊迎戰，旗鼓剛一交鋒，賊人便潰散了。大王卻被流箭射傷了腳。跋摩為他念咒，用水清洗傷口，一夜之間便痊癒了。後來，大王為跋摩建造精舍，親自雕琢木材時又傷到了腳趾。跋摩再次為他念咒治療，不久便痊癒了。當時京城裡德高望重的沙門慧觀、慧聰等人，仰慕跋摩的風範，想要前去參拜學習。於是在元嘉元年九月，向文帝上奏，請求迎請跋摩。文帝立即下令交州刺史派船前往迎接。慧觀等人又派遣沙門法長、道沖、道雋等人前往跋摩所在地祈請。文帝得知跋摩已經到達南海，於是再次下令州郡提供物資，護送他前往京城。跋摩一行人從始興經過，在那裡停留了一年多。始興有一座虎市山，山勢高聳，峰巒險峻。跋摩認為它很像耆阇崛山（Grdhrakuta：又名靈鷲山，佛陀說法之地），於是將它改名為靈鷲山。在山寺之外，另外建造禪室。禪室距離寺廟幾里路，聽不到寺廟的磬聲。但每次敲椎時，跋摩已經到達。有時冒雨而來，身上卻不沾濕；有時踩在泥濘中，鞋子卻不沾泥。當時所有的僧人和信徒，無不對他肅然起敬。寺廟裡有一座寶月殿，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（Dipamkara Buddha）和儒童（Sumedha）布發供養的形象。畫像完成後，每晚都放出光芒，很久之後才消失。始興太守蔡茂之對他非常敬仰。後來蔡茂之將要去世時，跋摩親自前去探望，為他說法安慰。之後，蔡茂之的家人夢見蔡茂之在寺廟中與眾僧講法。這座山原本多有虎患，自從跋摩居住在這裡之後，人們白天行走，夜晚往來，有時遇到老虎，跋摩就用手杖按住老虎的頭，然後放它離開。跋摩曾經在別的房間里坐禪，連續幾天都不出來。寺廟裡的僧人派沙彌前去探望，看到一頭白色的獅子靠著柱子站立，整個房間里瀰漫著青色的蓮花。沙彌驚恐地大叫起來，再去看時，獅子已經消失不見了。在臨終之前，跋摩預先寫好了遺文偈頌三首。
【English Translation】 English version The thieves rely on their strength and want to invade and humiliate. If we fight them, there will surely be many casualties. If we give up resisting, danger and destruction will arrive soon. Now, I can only take refuge in you, Master, and I don't know what to do. Bamo (B跋摩: An Indian monk) said: 'When violent bandits attack, you should resist, but you should generate a compassionate heart and not have thoughts of harming.' The King personally led the troops to meet them, and as soon as the flags and drums met, the thieves scattered. However, the King was wounded in the foot by a stray arrow. Bamo chanted a mantra for him and washed the wound with water, and it healed overnight. Later, the King built a monastery for Bamo, and when he was personally carving wood, he injured his toe again. Bamo chanted a mantra for him again, and soon he recovered. At that time, the virtuous monks Huiguan and Huicong in the capital admired Bamo's demeanor and wanted to go and pay their respects and learn from him. So, in September of the first year of Yuanjia, they memorialized Emperor Wen, requesting to invite Bamo. Emperor Wen immediately ordered the governor of Jiaozhou to send a ship to welcome him. Huiguan and others also sent monks Fachang, Daochong, and Daojun to Bamo's location to pray for him to come. Emperor Wen learned that Bamo had arrived in the South China Sea, so he again ordered the prefectures and counties to provide supplies and escort him to the capital. Bamo and his party passed through Shixing, where they stayed for more than a year. There is a Tiger Market Mountain in Shixing, with towering mountains and steep peaks. Bamo thought it looked like Grdhrakuta (Grdhrakuta: also known as Vulture Peak, where the Buddha preached), so he renamed it Lingjiu 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 temple's chime could not be heard. But every time the mallet was struck, Bamo had already arrived. Sometimes he came in the rain, but his clothes did not get wet; sometimes he stepped in the mud, but his shoes did not get dirty. At that time, all the monks and believers respected him. There is a Baoyue Hall in the temple, and Bamo personally painted an image of Rahula (Rahula: Buddha's son) on the north wall of the hall, as well as the image of Dipamkara Buddha and the boy Sumedha spreading his hair in offering. After the painting was completed, it emitted light every night, and it disappeared after a long time. Cai Maozhi, the governor of Shixing, admired him very much. Later, when Cai Maozhi was about to die, Bamo personally went to visit him, preached the Dharma to him, and comforted him. Afterwards, Cai Maozhi's family dreamed that Cai Maozhi was lecturing on the Dharma with the monks in the temple. This mountain originally had many tiger disasters, but since Bamo lived here, people walked during the day and traveled at night. Sometimes when they encountered tigers, Bamo would press the tiger's head with his staff and then let it go. Bamo once sat in meditation in another room and did not come out for several days. The monks in the temple sent a novice monk to visit him, and he saw a white lion standing against the pillar, and the entire room was filled with blue lotus flowers. The novice monk cried out in fear, and when he looked again, the lion had disappeared. Before his death, Bamo had written three verses of farewell in advance.
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。既終之後即趺坐繩床。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。莫能詔者。即于南林戒壇前。依外國法阇毗之。春秋六十有五。
僧亮
釋僧亮。未詳何許人。以戒行著名。欲造丈六金像。聞湘州伍子胥廟多有銅器。亮告刺史張劭借健人一百大船十隻。劭曰。廟既靈驗犯者必死。且有蠻人守護。詎可得耶。亮曰。若果福德則與檀越共。如其有咎躬自當之。劭即給人船。三日至廟。廟前有兩鑊容百餘斛。中有巨蛇。長十餘丈。出遮行路。亮乃執錫咒之。蛇即隱去。俄見一人秉笏出雲。聞師道業非凡營福事重。今特相隨喜。於是令人輦取廟銅。既多十取一。而舫已滿。及歸遇風水甚利。群蠻相報追不及矣。還都鑄像既成。唯焰光未備。文帝為造金薄圓光。安置彭城寺。至太始中明帝移像湘宮寺焉。
道生
竺道生。本姓魏氏。鉅鹿人。生而穎悟聰哲若神。其父知非凡器愛而異之。后值沙門竺法汰。遂改俗歸依。及年在志學便登講座。吐納問辯辭清珠玉。雖宿望學僧當時名士。皆慮挫詞窮莫敢酬抗。年至具戒器鑒日深。初
【現代漢語翻譯】 現代漢語譯本： 十六行。自述因緣說，已經證得二果（指須陀洹果和斯陀含果）。親手封好一封信交給弟子阿沙羅（音譯，人名），說：『我去世后，你可以把這封信交給印度的僧人，也可以給本地的僧人看。』去世之後，就結跏趺坐在繩床上，容貌沒有變化，好像入定一樣。前來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，形狀像龍或蛇，大約有一匹布那麼長，從屍體旁邊升起，直衝上天，沒有人能阻止它。然後在南林戒壇前，按照外國的習俗進行火化（阇毗）。享年六十五歲。
僧亮
釋僧亮，不知道是哪裡人，以持戒修行而聞名。想要建造一丈六尺高的金像。聽說湘州伍子胥廟有很多銅器，僧亮告訴刺史張劭，借一百個壯士和十條大船。張劭說：『廟很靈驗，冒犯的人一定會死。而且有蠻人守護，怎麼能得到呢？』僧亮說：『如果真的有福德，就和您一起分享。如果有什麼罪過，我自己承擔。』張劭就給了人和船。三天到達廟前。廟前有兩個大鍋，能容納一百多斛。鍋里有一條巨蛇，長十多丈，出來阻擋道路。僧亮就拿著錫杖唸咒，蛇就消失了。一會兒，看見一個人拿著笏板出來說：『聽說法師的道業非凡，營建佛像功德重大，現在特來隨喜。』於是讓人搬取廟裡的銅器，取得很多，大約十分取一，船就已經滿了。等到回去的時候，遇到順風順水，非常順利。蠻人互相報告，追趕不上。回到都城后，鑄造佛像完成。只有火焰紋的圓光還沒有準備好，文帝就製作了金箔圓光，安置在彭城寺。到太始年間，明帝把佛像移到湘宮寺。
道生
竺道生（Dharmadeva），本姓魏，是鉅鹿（地名）人。生來就聰明穎悟，好像有神助一樣。他的父親知道他不是普通人，喜愛他並對他另眼相看。後來遇到沙門竺法汰（Dharmata），於是改變習俗皈依佛門。等到年紀到了可以學習的時候，就登上講座。說話問難，辭藻清麗如珠玉。即使是德高望重的學僧和當時的名士，都擔心被他駁倒，詞窮理屈，沒有人敢和他辯論。等到受了具足戒，器識見解日益深厚。最初
【English Translation】 English version: Sixteen lines. He himself explained the causes and conditions, saying he had already attained the second fruit (meaning the Stream-enterer and Once-returner). He personally sealed a letter and entrusted it to his disciple Ashala (transliteration, a person's name), saying, 'After my death, you can show this letter to the monks in India, or you can show it to the monks in this region.' After his death, he sat in full lotus posture on a rope bed, his appearance unchanged, 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 the side of the corpse and soaring straight into the sky, and no one could stop it. Then, in front of the ordination platform in Nanlin, he was cremated (Japita) according to foreign customs. He was sixty-five years old.
Sengliang
The Venerable Sengliang, it is not known where he was from, was famous for his adherence to the precepts and practice. He wanted to build a sixteen-foot-tall golden statue. He heard that the temple of Wu Zixu in Xiangzhou had many bronze vessels. Sengliang told the governor Zhang Shao to borrow a hundred strong men and ten large boats. Zhang Shao said, 'The temple is very efficacious, and those who offend it will surely die. Moreover, there are barbarians guarding it, how can we obtain them?' Sengliang said, 'If there is indeed merit and virtue, I will share it with you. If there is any fault, I will bear it myself.' Zhang Shao then gave him the men and boats. In three days, they arrived at the temple. In front of the temple were two large cauldrons, capable of holding more than a hundred hu (a unit of volume). In the cauldrons was a giant snake, more than ten zhang (a unit of length) long, blocking the road. Sengliang then held his staff and chanted a mantra, and the snake disappeared. After a while, they saw a person holding a tablet come out and say, 'I have heard that the Master's practice is extraordinary, and the construction of the Buddha image is a great merit, so I have come to rejoice.' So he had people carry away the bronze vessels from the temple, taking a lot, about one-tenth, and the boats were already full. When they returned, they encountered favorable winds and waters, and it was very smooth. The barbarians reported to each other, but they could not catch up. After returning to the capital, the casting of the Buddha image was completed. Only the halo of flames was not yet ready, so Emperor Wen made a golden foil halo and placed it in Pengcheng Temple. During the Taishi period, Emperor Ming moved the image to Xiangong Temple.
Daosheng
Zhu Daosheng (Dharmadeva), originally surnamed Wei, was from Julu (place name). He was born intelligent and wise, as if divinely aided. His father knew that he was no ordinary person, loved him and treated him differently. Later, he met the Shramana Zhu Fatai (Dharmata), and then changed his customs and took refuge in Buddhism. When he reached the age of learning, he ascended the lecture seat. His speech and debates were clear and beautiful like pearls and jade. Even the highly respected monks and famous scholars of the time were afraid of being refuted by him, and were at a loss for words, and no one dared to argue with him. When he received the full precepts, his knowledge and insight deepened day by day. Initially
入廬山幽棲七年。常以入道之要慧解為本。故鉆研群經。萬里從師不憚疲苦。后游長安從什公受業。關中僧眾咸謂神悟。還止青園寺。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。時涅槃后品未至。生曰。闡提皆當成佛。此經來未盡耳。於是文字之師。誣生為邪擯而遣之。生白眾誓曰。若我所說不合經義。請于見身即見惡報。若實契佛心願舍壽時據師子座。竟拂衣入吳之虎丘山。豎石為徒講涅槃經。至闡提有佛性處曰。如我所說契佛心否。群石皆首肯之。其年夏雷震青園佛殿。龍升于天光影西壁。因改寺名曰龍光。時人嘆曰。龍既去生必行矣。俄而投跡廬山肖影巖岫。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。與生所說若合符契。生既獲斯經。尋即講說。以宋元嘉十一年。于廬山升於法座講說涅槃。將畢忽見麈尾紛然而墜。端坐正容隱幾而卒。
曇摩密多
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。所得之要皆極其微奧。為人沉邃有慧
【現代漢語翻譯】 現代漢語譯本 道生法師在廬山幽靜之處隱居了七年。他常常認為，領悟佛法的關鍵在於智慧的理解，因此深入研究各種佛經，不辭辛勞地遠赴萬里拜師求學。後來，他前往長安，跟隨鳩摩羅什（什公）學習佛法。關中的僧人們都稱讚他具有超凡的領悟力。之後，他回到青園寺居住。宋太祖文皇帝對他非常讚賞和器重。後來，太祖舉辦齋會，皇帝親自與眾僧一起在地上就餐。過了很久，大家都懷疑時間已晚。皇帝說：『現在才到中午。』道生法師說：『太陽高照，明明是中午，怎麼能說不是中午呢？』於是拿起缽就開始吃飯。其他僧人也紛紛效仿。大家都讚歎他能抓住事物的關鍵。當時，《涅槃經》的後半部分還沒有傳到。道生法師說：『一切斷善根的人（闡提）都應當成佛。這部經還沒有完全傳到。』於是，那些拘泥於文字的法師，誣陷道生法師為邪說，並將他驅逐。道生法師向大眾發誓說：『如果我所說的與佛經的教義不符，請讓我立刻遭受惡報。如果我所說的確實符合佛的心意，我願在捨棄生命時，坐在獅子座上。』最終，他離開青園寺，前往吳地的虎丘山。他豎起石頭作為聽眾，講解《涅槃經》。當講到『一切斷善根的人也有佛性』時，他說：『我所說的符合佛的心意嗎？』所有的石頭都點頭表示肯定。那年夏天，雷電擊中了青園寺的佛殿，一條龍升上天空，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，道生法師在廬山的肖影巖隱居。山中的僧人們都非常敬佩他。後來，《涅槃經》的大本傳到了南京，果然說一切斷善根的人都有佛性，與道生法師所說的完全一致。道生法師得到這部經后，隨即開始講解。在宋元嘉十一年，他在廬山登上法座講解《涅槃經》，將要結束時，忽然看見拂塵的尾部散落下來，他端正地坐著，靠著幾案圓寂了。 曇摩密多（Dharmamitra） 曇摩密多（Dharmamitra），意為法秀。是罽賓（Kashmir）人。他七歲時，就顯得聰明正直。每次見到佛事，都會自然地感到欣喜。他的父母感到喜愛和驚奇，於是讓他出家。罽賓（Kashmir）多出聖賢，他多次遇到明師，廣泛地學習各種佛經，尤其精通禪法。他所領悟的要義都極其精微深奧。他為人沉靜深邃，富有智慧。
【English Translation】 English version Master Daosheng secluded himself in Mount Lu for seven years. He often regarded wisdom and understanding as the key to entering the path, so he delved into various scriptures, traveling thousands of miles to learn from teachers without fearing fatigue. Later, he went to Chang'an to study under Kumarajiva (Shi Gong). The monks in Guanzhong all praised his extraordinary comprehension. Afterwards, he returned to Qingyuan Temple. Emperor Wen of the Song Dynasty deeply admired and valued him. Later, the Emperor held a vegetarian feast, and he personally dined with the monks on the ground. After a long time, everyone suspected it was late. The Emperor said, 'It's only noon.' Master Daosheng said, 'The sun is shining brightly, it is clearly noon, how can you say it is not noon?' Then he took his bowl and began to eat. The other monks followed suit. Everyone praised him for grasping the essence of things. At that time, the latter part of the 'Nirvana Sutra' had not yet arrived. Master Daosheng said, 'All icchantikas (those who have severed their roots of goodness) should become Buddhas. This sutra has not been fully transmitted.' Therefore, those who adhered to the literal meaning of the scriptures falsely accused Master Daosheng of heresy and expelled him. Master Daosheng vowed to the assembly, 'If what I say does not accord with the teachings of the scriptures, may I suffer evil retribution immediately. If what I say truly accords with the mind of the Buddha, I wish to sit on the lion throne when I relinquish my life.' Finally, he left Qingyuan Temple and went to Tiger Hill in Wu. He erected stones as his audience and lectured on the 'Nirvana Sutra'. When he spoke of 'all icchantikas have Buddha-nature', he said, 'Does what I say accord with the mind of the Buddha?' All the stones nodded in affirmation. That summer, lightning struck the Buddha hall of Qingyuan Temple, and a dragon ascended into the sky, its shadow reflected on the west wall. Therefore, the temple was renamed Longguang Temple. People at the time exclaimed, 'Since the dragon has left, Master Daosheng must also be leaving.' Soon after, Master Daosheng secluded himself in Xiaoying Rock on Mount Lu. The monks in the mountains all deeply admired him. Later, the complete 'Nirvana Sutra' arrived in Nanjing, and it indeed stated that all icchantikas have Buddha-nature, which was completely consistent with what Master Daosheng had said. After obtaining this sutra, Master Daosheng immediately began to lecture on it. In the eleventh year of the Yuanjia era of the Song Dynasty, he ascended the Dharma seat on Mount Lu to lecture on the 'Nirvana Sutra'. As he was about to finish, he suddenly saw the tail of his whisk fall apart. He sat upright, leaned on his armrest, and passed away peacefully. Dharmamitra (Dharmamitra) Dharmamitra (Dharmamitra), which means 'Dharma Splendor', was a native of Kashmir (Kashmir). At the age of seven, he appeared intelligent and upright. Whenever he saw Buddhist ceremonies, he would naturally feel joyful. His parents loved and marveled at him, so they allowed him to become a monk. Kashmir (Kashmir) produced many sages, and he encountered many enlightened teachers. He extensively studied various scriptures, especially excelling in meditation. The essential principles he understood were extremely subtle and profound. He was a calm and wise person.
解。儀軌詳正。生而連眉。故世號眉禪師。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。俄而密多果至。王自出郊迎。乃請入宮。遂從稟戒盡四事之禮。密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。房閣池林極為嚴凈。頃之後適涼州。仍于公府舊寺更葺堂宇。學徒濟濟禪業甚盛。常以江右王畿志欲傳法。以宋元嘉元年展轉至蜀。俄而出峽停止荊州。于長沙寺造立禪閣。翹誠懇惻祈請舍利。旬有餘日遂感一衝器出聲放光滿室。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。自宋文袁皇后及皇太子公主。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。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(音茂)縣之山建立塔寺。東境舊俗多趨巫祝。及妙化所移比屋歸正。自西徂東
【現代漢語翻譯】 現代漢語譯本： 解。儀軌詳正。他生來眉毛相連，所以世人稱他為眉禪師（指密多禪師）。他年輕時就喜歡四處遊歷，立志宣揚佛法。他走遍各國，最終來到了龜茲（古代西域國名）。在他到達的前一天，國王夢見神告訴他說：『有一位具有大福德的人明天將進入我國，你應該好好供養他。』第二天早上，國王就命令有關部門，如果發現有不同尋常的人入境，一定要立刻報告。不久，密多（禪師名）果然到了。國王親自到郊外迎接，並請他入宮，向他稟受戒律，行四事供養之禮。密多禪師安於修行，不貪圖名利供養。住了幾年后，密多禪師有了離開的想法。神又在國王的夢中顯現說：『那位有福德的人要離開你了。』國王驚醒。之後，君臣竭力挽留，但都無法阻止。於是密多禪師渡過流沙，到達敦煌，在空曠的地方建立精舍，種植㮈樹一千棵，開闢園林一百畝，房舍樓閣、池塘園林，都非常莊嚴清凈。不久之後，他來到了涼州，在官府的舊寺廟裡重新修建殿堂，學徒眾多，禪修事業非常興盛。他一直想去江右（江西）王畿（京城附近地區）傳法。在宋元嘉元年，輾轉來到了蜀地（四川）。不久又出峽，停留在荊州。在長沙寺建造禪閣，虔誠地祈請舍利（佛教聖物）。十多天後，感應到一隻沖器發出聲音，放出光芒，照亮了整個房間。門徒和信眾都更加勇猛精進，萬衆一心。不久，他沿江東下，到達京師（南京）。最初住在中興寺，後來住在祇洹寺。密多禪師的道行聲名遠播，教化普及各地。剛到京城，整個都城的人都來拜訪請教。從宋文帝的袁皇后以及皇太子、公主，都曾在桂宮設齋，請密多禪師授戒。前來參拜問候的使者絡繹不絕。他就在祇洹寺翻譯出《禪經》、《禪法要》、《普賢觀》、《虛空藏觀》等經典。他經常用禪道來教授弟子，甚至有千里之外的人前來請教。遠近的人都稱他為大禪師。會稽（今浙江紹興）太守平昌孟顗（音以），深信佛法，以護持三寶為己任，一向喜歡禪修，敬重心非常懇切。等到他到浙東上任時，邀請密多禪師一同前往。於是在鄮縣（今浙江寧波）的山上建立塔寺。東部地區的舊習俗大多是崇拜巫術，等到密多禪師的妙法教化所及，家家戶戶都歸於正道。從西到東，
【English Translation】 English version: Explanation: His demeanor was detailed and upright. He was born with connected eyebrows, hence the world called him 'Eyebrow Meditation Master' (referring to Dhyana Master Mituo). In his youth, he loved to travel and vowed to propagate the Dharma. He traveled through various countries and eventually arrived at Kucha (an ancient kingdom in the Western Regions). One day before his arrival, the king dreamed that a deity told him: 'A person with great merit will enter our country tomorrow, you should make offerings to him.' The next morning, the king ordered the relevant departments that if any unusual person entered the country, they must report it immediately. Soon, Mituo (the name of the Dhyana Master) indeed arrived. The king personally went to the suburbs to welcome him and invited him into the palace, where he received precepts from him and performed the four kinds of offerings. Dhyana Master Mituo was content with his practice and did not covet fame or offerings. After living there for several years, Dhyana Master Mituo had the idea of leaving. The deity appeared again in the king's dream and said: 'That meritorious person is about to leave you.' The king woke up in surprise. Afterwards, the king and his ministers tried their best to persuade him to stay, but they could not stop him. So Dhyana Master Mituo crossed the quicksand and arrived at Dunhuang, where he built a hermitage in an open space, planted a thousand Nai trees, and cultivated a hundred acres of gardens. The houses, pavilions, ponds, and gardens were all very solemn and pure. Soon after, he arrived in Liangzhou, where he rebuilt the halls in the old temple of the government office. There were many students, and the practice of Dhyana flourished greatly. He always wanted to go to Jiangyou (Jiangxi) Wangji (the area near the capital) to propagate the Dharma. In the first year of the Yuanjia era of the Song Dynasty, he traveled to the land of Shu (Sichuan). Soon after, he left the gorge and stayed in Jingzhou. He built a Dhyana pavilion in Changsha Temple and sincerely prayed for relics (Buddhist sacred objects). After more than ten days, he sensed a vessel making a sound and emitting light, illuminating the entire room. The disciples and believers all became more courageous and diligent, with one heart and one mind. Soon after, he went down the river to the east and arrived at the capital (Nanjing). He first lived in Zhongxing Temple and later in Qiyuan Temple. Dhyana Master Mituo's reputation for his practice spread far and wide, and his teachings were popularized everywhere. As soon as he arrived in the capital, people from the entire city came to visit and seek guidance. From Empress Yuan of Emperor Wen of the Song Dynasty, as well as the crown prince and princesses, all set up vegetarian feasts in the Guigong Palace and invited Dhyana Master Mituo to give precepts. Messengers came to pay their respects and inquire about him in an endless stream. He translated the 'Dhyana Sutra', 'Essentials of Dhyana Dharma', 'Universal Virtue Contemplation', 'Akasagarbha Contemplation' and other scriptures in Qiyuan Temple. He often used Dhyana to teach his disciples, and even people from thousands of miles away came to seek guidance. People far and near called him the Great Dhyana Master. Meng Yi (pronounced 'Yi') of Pingchang, the governor of Kuaiji (now Shaoxing, Zhejiang), deeply believed in the Dharma and took it as his responsibility to protect the Three Jewels. He had always liked Dhyana practice and was very sincere in his respect. When he took office in eastern Zhejiang, he invited Dhyana Master Mituo to go with him. So he built a pagoda temple on the mountain of Mao County (now Ningbo, Zhejiang). The old customs in the eastern region were mostly the worship of witchcraft, but when Dhyana Master Mituo's wonderful teachings reached them, every household turned to the right path. From west to east,
無思不服。元嘉十年還都止鐘山定林下寺。密多天性凝靜雅愛山水。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。以元嘉十二年斬木刊石營建上寺。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。
求那跋陀羅
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。后遇見阿毗曇雜心。尋讀驚悟。乃深崇佛法。其家世事外道禁絕沙門。乃舍家潛遁遠求師範。即投簪落䰂(音采)專精志學。及受具戒博通三藏。到師子諸國皆傳送資供。既有緣東方。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
【現代漢語翻譯】 現代漢語譯本： 無思不服（沒有人不信服）。元嘉十年（公元433年）回到都城，住在鐘山定林下寺。密多（Mitra，朋友）天性沉靜，雅愛山水。他認為鐘山鎮岳可以媲美嵩山和華山。他常嘆息下寺的地基臨近山澗，地勢低窪傾斜。於是他登上高處觀察地形，勘測山勢，在元嘉十二年砍伐樹木，開鑿石頭，開始建造上寺。士人和百姓欽佩他的風範，紛紛獻上供奉，禪房殿宇高聳林立。於是，一心向佛的人從四面八方聚集而來，諷誦佛經的聲音肅穆和諧，望風歸化。定林達禪師是神足（神通）弟子的後人，弘揚他的風教，聲名遠播，道俗皆知。所以能夠凈化人心長久而不改變，興盛佛業崇高而不衰退，這都是密多遺留下來的功績啊。從西域到南土，凡是他遊歷過的地方，沒有不興建寺廟，舉辦齋會，宣揚佛法的。當初密多從罽賓（Kashmir）出發的時候，有迦毗羅神王（Kapila，印度教聖人）護送。到達龜茲（Kucha，古代西域國家）的時候，神王想要返回，於是顯形告別密多說：『你的神力神通廣大，可以自由自在地遊歷各地，我將不再跟隨你前往南方了。』說完就收回身影，不再顯現。於是密多獨自遠行到達都城，神王的影象就被畫在上寺的墻壁上。直到今天，仍然有聲影顯靈的驗證。虔誠祈禱的人，沒有不實現願望的。元嘉十九年七月初六，密多在上寺圓寂，享年八十七歲。
求那跋陀羅（Guṇabhadra）
求那跋陀羅（Guṇabhadra），翻譯成漢語是功德賢。是中天竺（Central India）人。因為學習大乘佛法，所以世人稱他為摩訶衍（Mahāyāna，大乘）。他原本是婆羅門種姓，從小學習五明（Pañcavidyāsthānāni，古印度五種學問）等各種論典。後來偶然遇見《阿毗曇雜心論》（Abhidharma-hṛdaya），閱讀後感到震驚和醒悟，於是深深地崇敬佛法。他的家族世代信奉外道，禁止沙門（Śrāmaṇa，出家修行者）出入。於是他捨棄家庭，偷偷地逃走，遠方尋訪師父。隨即剃髮出家，專心致志地學習。等到受了具足戒（Upasampadā，比丘戒）后，博通三藏（Tripiṭaka，佛教經典）。到達師子國（Sri Lanka）等國家，都受到人們的供養。因為與東方有緣，於是隨著商船航海，中途遇到風停了，淡水也快用完了，全船的人都感到憂慮和恐慌。跋陀羅（Bhadra）說：『我們可以同心協力地念誦十方諸佛的名號，稱念觀世音菩薩（Avalokiteśvara）。無論到哪裡，沒有不被感應的。』於是他秘密地誦持咒語，懇切地禮拜懺悔。不久，順風猛烈地吹來，烏雲密佈，降下大雨。全船
【English Translation】 English version: No one refused to submit. In the tenth year of Yuanjia (433 AD), he returned to the capital and resided at the Lower Dinglin Temple on Zhongshan Mountain. Mitra (Friend), by nature, was serene and loved mountains and rivers. He considered Zhongshan Mountain, which suppresses the mountains, to be comparable to Mount Song and Mount Hua. He often lamented that the foundation of the Lower Temple was close to the 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, he cut down trees and carved stones to build the Upper Temple. Scholars and common people admired his demeanor and offered their donations in abundance. The meditation rooms and halls were towering and magnificent. As a result, those who were devoted to Buddhism gathered from all directions. The sound of chanting scriptures was solemn and harmonious, and they were transformed by his influence. Dhyana Master Dinglin Da was a descendant of the disciples of Shenzu (supernatural powers), and he promoted his teachings, his reputation spread far and wide, known to both monks and laypeople. Therefore, he was able to purify people's hearts for a long time without change, and the flourishing of Buddhist undertakings was noble and without decline. These are all the achievements left behind by Mitra. From the Western Regions to the Southern Lands, wherever he traveled, he built temples, held almsgiving ceremonies, and preached the Dharma. When Mitra initially departed from Kashmir, he was escorted by King Kapila (Hindu sage). When he arrived in Kucha (ancient Western Regions country), the king wanted to return, so he manifested himself to bid farewell to Mitra, saying: 'Your divine power is vast and you can freely travel everywhere. I will no longer follow you to the South.' After speaking, he withdrew his form and no longer appeared. Therefore, Mitra traveled alone to the capital, and the image of the king was painted on the wall of the Upper Temple. Until today, there is still verification of the manifestation of his voice and image. Those who sincerely pray for blessings, none do not have their wishes fulfilled. On the sixth day of the seventh month of the nineteenth year of Yuanjia, Mitra passed away at the Upper Temple, at the age of eighty-seven.
Guṇabhadra
Guṇabhadra, translated into Chinese as Gongde Xian (Merit and Virtue Sage). He was from Central India. Because he studied Mahayana Buddhism, he was known as Mahāyāna. He was originally from the Brahmin caste and studied the Five Sciences (Pañcavidyāsthānāni, five ancient Indian sciences) and various treatises from a young age. Later, he accidentally encountered the Abhidharma-hṛdaya, and after reading it, he was shocked and awakened, and thus deeply revered Buddhism. His family had traditionally believed in heterodox paths and forbade Śrāmaṇas (wandering ascetics) from entering. Therefore, he abandoned his family and secretly fled, seeking a teacher far away. He then shaved his head and became a monk, dedicating himself to learning. After receiving the Upasampadā (full ordination), he became well-versed in the Tripiṭaka (Buddhist scriptures). When he arrived in countries such as Sri Lanka, he was supported by the people. Because he had an affinity with the East, he sailed with a merchant ship. Midway, the wind stopped and the fresh water was almost exhausted, and everyone on board felt worried and panicked. Bhadra said: 'We can wholeheartedly recite the names of the Buddhas of the ten directions and chant the name of Avalokiteśvara. Wherever we go, we will be responded to.' Therefore, he secretly recited mantras and earnestly prostrated in repentance. Soon, a favorable wind blew fiercely, dark clouds gathered, and heavy rain fell. The entire ship
蒙濟。宋丞相南譙王義宣鎮荊州。創房殿請講華嚴等經。而跋陀自忖未善華言有懷愧嘆。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。豁然便覺心神喜悅。旦起語義皆通備領華言。於是就講。元嘉末譙王屢有怪夢。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。跋陀顏容憂傪未及發言。譙王問其故。跋陀諫諍懇切。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。梁山之敗火艦轉迫。去岸懸遠判無全濟。唯一心稱觀世音。手捉筇竹杖投身江中。水齊至膝。以杖刺水。水流深駃。見一童子尋后而至以手牽之。顧謂童子。汝小兒何能度我。恍惚之間覺行十餘步。仍得上岸。即脫納衣欲償童子。顧覓不見。舉身毛豎。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。敕問並準為賊。答曰。出家之人不預戎事。然張暢宋靈秀等並是驅迫貧道。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。及中興寺成敕令移住。後於秣陵界鳳凰樓西起寺每至夜半輒有推戶而喚。視不見人。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。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。陛下天威冀必降澤。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。初如車蓋。日在桑榆風震云合連日降雨。尋常執持香爐未嘗輟手。每食飛鳥乃集手取食。至太宗之世禮供隆到。大始四年正月覺體不愈。便與太宗及公卿等告別。臨終三日延佇而望雲。見天華聖像。隅中遂卒。春秋七十有五。
慧達
釋慧達。姓劉氏。名窣和。本咸陽東北三城定陽稽胡也。先不事佛目不識字。后因酒會疾。命終備睹地獄眾苦之相。因出家為僧。住于文成郡。至元魏太武太延元年流化將訖。便事西返行及涼州番禾郡東北望御谷而遙禮之。人莫有曉者。乃問其故。達云。此崖當有像現。若靈相圓備則世樂時康。如其有闕則世亂民苦。爾後八十七年至正光初。忽天風雨雷震山裂。挺出石像舉身丈八。形相
【現代漢語翻譯】 現代漢語譯本： 物。給予人乘坐的工具。等到中興寺建成后，皇帝下令（跋陀）遷居到那裡。後來在秣陵界鳳凰樓西邊建造寺廟，每到半夜總有人推門並呼喚，但去看卻不見人影。寺廟裡的人多次厭惡這種夢境。跋陀於是燒香唸咒祈願說：『你們前世的因緣在此，我如今建造寺廟，修行禮懺常常爲了你們。如果願意住在這裡，就做護寺的善神；如果不能住，就各自去安身的地方。』不久，十幾個僧人和俗人，在同一晚上夢見數千鬼神，都扛著東西搬走了。寺廟裡的人於是安定下來。大明六年，天下大旱，祈禱山川神靈幾個月都沒有應驗。宋世祖請跋陀祈雨，一定要有感應。如果不能成功，就不必再見面。跋陀說：『仰仗三寶的力量，憑藉陛下的天威，希望一定能降下甘霖。如果不能成功，就不再與您相見。』隨即前往北湖釣臺燒香祈請，不再飲食，默默地誦經，暗中加上秘密的咒語。第二天下午，西北方雲彩涌起，開始像車蓋一樣。太陽在桑樹和榆樹之間，風震動雲彩聚合，連續幾天降雨。跋陀平時總是拿著香爐，從未放下。每次吃飯時，飛鳥就聚集到他手上取食。到了太宗時期，對他的禮遇和供養非常隆重。大始四年正月，感覺身體不適，便與太宗及公卿等告別。臨終前三天，他抬頭望著天空，看見天上的花朵和聖像。中午時分就去世了，享年七十五歲。
慧達
釋慧達，姓劉氏，名窣和（Sūhé），原本是咸陽東北三城定陽的稽胡人。起初不信奉佛教，也不識字。後來因為參加酒會而生病，臨終前看到了地獄中各種痛苦的景象，因此出家為僧，住在文成郡。到元魏太武太延元年，他將要圓寂，便向西返回，走到涼州番禾郡東北，遙望御谷而行禮。人們都不明白為什麼，於是問他原因。慧達說：『這座山崖應當有佛像顯現。如果靈相圓滿具備，那麼世道安樂，百姓康寧；如果有所缺失，那麼世道混亂，百姓困苦。』此後八十七年，到正光初年，忽然天降風雨雷電，山崖崩裂，顯現出一尊石像，全身有一丈八尺高，形貌端正。
【English Translation】 English version: Wu. Provided people with vehicles. After Zhongxing Temple was completed, an imperial decree ordered him to move there. Later, he built a temple west of Phoenix Tower in the boundary of Moling. Every midnight, someone would push the door and call out, but no one could be seen. The monks repeatedly grew weary of these dreams. Ba Tuo burned incense and made a vow, saying, 'Your past karma is here. I am now building a temple, and I will often practice and repent for you. If you wish to stay, become a guardian deity of the temple. If you cannot stay, go wherever you can find peace.' Soon after, more than ten monks and laypeople dreamed on the same night that thousands of ghosts and deities were carrying burdens and moving away. The temple community was then at peace. In the sixth year of Daming, there was a great drought in the land. Prayers to the mountains and rivers for months were ineffective. Emperor Shizu requested Ba Tuo to pray for rain, insisting that it must be effective. If he failed, he need not see the emperor again. Ba Tuo said, 'Relying on the power of the Three Jewels and the majesty of Your Majesty, I hope that rain will surely fall. If it does not, I will not see you again.' He then went to the fishing platform at North Lake, burned incense, and prayed. He stopped eating and drinking, silently reciting scriptures and secretly adding secret mantras. The next day, in the late afternoon, clouds rose from the northwest, initially like a canopy. The sun was between the mulberry and elm trees, the wind shook the clouds, and it rained continuously for days. Ba Tuo always held an incense burner and never let it go. Every time he ate, birds would gather and take food from his hand. By the time of Emperor Taizong, the respect and offerings to him were very grand. In the first month of the fourth year of Dash, he felt unwell. He bid farewell to Emperor Taizong and the dukes and ministers. Three days before 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.
Hui Da
釋Hui Da, whose surname was Liu, and given name was Suhe (Sūhé), was originally a Qi Hu person from Dingyang in the three cities northeast of Xianyang. Initially, he did not believe in Buddhism and was illiterate. Later, he fell ill after attending a banquet. Before his death, he saw various suffering scenes in hell. Therefore, he became a monk and lived in Wencheng County. In the first year of Taiyan during the Yuan Wei Taiwu reign, he was about to pass away, so he returned westward. When he reached the northeast of Fanhe County in Liangzhou, he paid homage to Yu Valley from afar. People did not understand why, so they asked him the reason. Hui Da said, 'This cliff should have a Buddha image appear. If the spiritual appearance is complete, then the world will be peaceful and the people will be prosperous. If there is any deficiency, then the world will be chaotic and the people will suffer.' Eighty-seven years later, at the beginning of Zhengguang, suddenly there was wind, rain, thunder, and lightning, and the cliff collapsed, revealing a stone statue, the whole body was eighteen feet tall, and the appearance was upright.
端嚴唯無有首。登即選石命工雕鐫別頭安訖還落。因遂住之。魏道凌遲其言驗矣。逮周元年治涼州。城東七里澗忽有光現。徹照幽顯觀者異之。乃像首也便奉至山巖安之。宛然符會。相好圓備。太平斯在。保定元年置為瑞像寺焉。識者方知其先監。達後行至肅州酒泉縣城西七里澗中死。其骨並碎如葵子大。可穿之。今城西古寺中塑像在焉。
勒那漫提
勒那漫提。天竺僧也。住元魏洛京永寧寺。善五明工道術。時信州刺史綦母懷文。巧思多知天情博藝。每國家營宮室器械無所不關。利益公私一時之最。又敕令修理永寧寺。見提有異術。常送餉祇承。冀有聞見。而提視之平平初無敘接。懷文心恨之。時洛南玄武館有一蠕蠕(音軟)客曾與提西域舊交乘馬衣皮。時來造寺二人相得。言笑抵掌彌日不懈。懷文旁見夷言不曉往復。乃謂提曰。弟子好事人也。比來供承望師降意。而全不賜一言。此北狄耳。獸心人面。殺生血食何足可尚。不期對面遂成彼此。提曰。爾勿輕他。縱使讀萬卷書。事用未必相過也。懷文曰。此有所知當與角伎賭馬。提曰。爾有何耶。曰算術之能無問望山臨水懸測高深圍圌(音遄)踏窖不舛升合。提笑而言曰此小兒戲耳。庭前有一棗樹極大子實繁滿。時七月初悉已成就。提仰視樹曰。爾知其
【現代漢語翻譯】 現代漢語譯本： 端莊的佛像唯獨沒有頭部。立刻挑選石頭命令工匠雕刻另外一個頭安上，但還是掉了下來。因此就住在了那裡。魏朝的衰敗正如預言所說。到了周朝元年，治理涼州的時候，城東七里澗忽然有光芒出現，徹底照亮了幽暗之處，觀看的人都覺得奇異。原來是佛像的頭部，於是就恭敬地送到山巖上安放，完全符合，相好圓滿具備。太平就在這裡。保定元年，設定這裡為瑞像寺。有見識的人才知道他先前監督，到達後行至肅州酒泉縣城西七里澗中去世，他的骨頭都碎了，像葵花籽一樣大，可以穿起來。現在城西古寺中塑造的佛像就在那裡。
勒那漫提（Lokeśamanvantavīrya）： 勒那漫提（Lokeśamanvantavīrya），是天竺的僧人。住在元魏洛陽永寧寺。擅長五明和工巧道術。當時信州刺史綦母懷文，心思巧妙，知識淵博，天資聰穎，技藝精湛。每當國家營建宮室器械，沒有不參與的。利益公眾和私人的事情，一時之間沒有人能比得上他。又奉命修理永寧寺，見勒那漫提（Lokeśamanvantavīrya）有奇異的法術，常常送食物供養，希望能夠聽到或者見到一些東西。但是勒那漫提（Lokeśamanvantavīrya）看待他很平淡，起初沒有敘述和接觸。綦母懷文心裡很怨恨。當時洛陽南邊的玄武館有一個蠕蠕（Rouran，古代民族名）的客人，曾經和勒那漫提（Lokeśamanvantavīrya）在西域是舊交，騎著馬穿著皮衣。時常來寺廟拜訪，兩個人很投緣。言笑拍掌，整天都不厭倦。綦母懷文在旁邊看到，因為不懂夷語，不知道他們在說什麼。於是對勒那漫提（Lokeśamanvantavīrya）說：『弟子喜歡做事。近來供養您，希望師父能降低身份指點一下，但是您完全沒有賜予一句話。這個是北狄人，獸心人面，殺生吃血，有什麼值得稱道的？沒想到當面就成了彼此。』勒那漫提（Lokeśamanvantavīrya）說：『你不要輕視他。即使讀萬卷書，實際應用未必能超過他。』綦母懷文說：『他如果有所知，應當和他比賽技藝賭馬。』勒那漫提（Lokeśamanvantavīrya）說：『你有什麼呢？』他說：『算術的能力，無論測量山的高度，水的深度，懸測高深，圍圌（圍墻）踏窖，都不會有差錯，升斗的容量也不會錯。』勒那漫提（Lokeśamanvantavīrya）笑著說：『這只是小孩子的遊戲罷了。』庭前有一棵棗樹，非常高大，果實繁多飽滿。當時是七月初，都已經成熟了。勒那漫提（Lokeśamanvantavīrya）仰頭看著樹說：『你知道它
【English Translation】 English version: The dignified Buddha image was unique in that it had no head. Immediately, stones were selected, and artisans were ordered to carve another head and attach it, but it kept falling off. Therefore, they stayed there. The decline of the Wei dynasty was as predicted. By the first year of the Zhou dynasty, when Liangzhou was governed, a light suddenly appeared in Qilijian, east of the city, thoroughly illuminating the darkness, and those who saw it felt it was strange. It turned out to be the head of the Buddha image, so it was respectfully taken to the mountain rock and placed there, perfectly matching, with all the auspicious marks complete. Peace was here. In the first year of Baoding, it was established as Ruixiang Temple. Those with knowledge knew that he had previously supervised, and after arriving, he traveled to Qilijian, west of Jiuquan County in Suzhou, where he died. His bones were all broken, as large as sunflower seeds, and could be strung together. Now, the sculpted image in the ancient temple west of the city is there.
Lokeśamanvantavīrya: Lokeśamanvantavīrya (Lokeśamanvantavīrya), was an Indian monk. He lived in Yongning Temple in Luoyang during the Yuan Wei dynasty. He was skilled in the five sciences and craftsmanship. At that time, Qi Mu Huaiwen, the governor of Xinzhou, was ingenious, knowledgeable, talented, and skilled in the arts. Whenever the state built palaces and equipment, he was always involved. He benefited both the public and private sectors, and for a time, no one could compare to him. He was also ordered to repair Yongning Temple. Seeing that Lokeśamanvantavīrya (Lokeśamanvantavīrya) had extraordinary skills, he often sent food as offerings, hoping to hear or see something. However, Lokeśamanvantavīrya (Lokeśamanvantavīrya) treated him indifferently, and initially there was no conversation or contact. Qi Mu Huaiwen felt resentful in his heart. At that time, there was a Rouran (Rouran, an ancient ethnic group) guest in Xuanwu Hall south of Luoyang, who had been an old friend of Lokeśamanvantavīrya (Lokeśamanvantavīrya) in the Western Regions, riding horses and wearing leather clothes. He often came to the temple to visit, and the two got along very well. They laughed and clapped their hands, not tiring of it all day long. Qi Mu Huaiwen saw it from the side, but because he did not understand the foreign language, he did not know what they were saying. So he said to Lokeśamanvantavīrya (Lokeśamanvantavīrya): 'Your disciple likes to do things. Recently, I have been making offerings to you, hoping that the master can condescend to give some guidance, but you have not given a single word. This is a Northern barbarian, with the heart of a beast and the face of a man, killing and eating blood, what is there to praise? I didn't expect that you would become so close in person.' Lokeśamanvantavīrya (Lokeśamanvantavīrya) said: 'Do not despise him. Even if you read ten thousand books, your practical application may not surpass him.' Qi Mu Huaiwen said: 'If he knows something, he should compete with me in skills and bet on horses.' Lokeśamanvantavīrya (Lokeśamanvantavīrya) said: 'What do you have?' He said: 'The ability of arithmetic, no matter measuring the height of mountains, the depth of water, suspending measurements of height and depth, enclosing walls and stepping into cellars, there will be no errors, and the capacity of measures will not be wrong.' Lokeśamanvantavīrya (Lokeśamanvantavīrya) smiled and said: 'This is just a child's game.' There was a jujube tree in front of the courtyard, very tall, with many full fruits. It was early July at that time, and they were all ripe. Lokeśamanvantavīrya (Lokeśamanvantavīrya) looked up at the tree and said: 'Do you know its'
上可有幾許子乎。懷文怪而笑曰。算者所知必依鉤股標準。則天文地理亦可推測。草木繁耗有何形兆計期。實謾言也。提指蠕蠕曰。此即知之。懷文憤氣不信。即立契賭馬。寺僧老宿咸來同看。具立旁證。提具告蠕蠕。彼笑而承之。懷文復要云。必能知者。幾許成核。幾許瘀死無核。斷許既了。蠕蠕腰間皮袋裡出一物。似今稱錘。穿五色線。線別貫白珠。以此約樹。或上或下。或旁或側。抽線睫眼周回良久。向提撼頭而笑述其數焉。乃遣人撲子實下盡。一一看閱疑者。文自剖看校量子數成不。卒無欠䞉。因獲馬而歸。提每見洛下人遠向嵩高少室取薪者。自云。百姓如許地擔負辛苦。我欲暫牽取二山枕洛水頭。待人伐足。乃還故去。不以為難。此但數術耳。但無知者。誣我為聖。所以不敢。提臨終語弟子曰。我更停五三日往一處行。汝等念修正道勿懷眷戀。便寢疾閉尸而臥。弟子竊于門隙視之。見提身不著床在虛仰臥。相告同視一僧忽欬。提還床如舊。遙謂曰。門外是誰何不來入。我以床熱故取涼耳。爾勿怪也。是后數日便捨命矣。
僧意
釋僧意。不知何許人。貞確有思力。每登座講說。輒天花下散於法座。元魏中住太山朗公谷山寺。寺有高麗等像七尊。並是金銅。俱陳寺堂。堂門常開。而鳥獸無敢入者
【現代漢語翻譯】 現代漢語譯本： 懷文問：『樹上大約有多少果實呢？』 提（Tí，人名）懷文覺得奇怪，笑著說：『算術家所知道的，必定依據勾股定理的標準。那麼天文地理也可以推測了。草木的繁盛和凋敝有什麼形狀和預兆可以計算和預期呢？這實在是胡說八道。』 提指著蠕動的蟲子說：『這個就能知道。』 懷文生氣不相信，就立刻立下契約賭馬。寺里的老和尚都來觀看，一起作為旁證。 提告訴蠕蠕（Rúrú，古代民族名）。蠕蠕笑著答應了。 懷文又要求說：『必須能知道，有多少果實能長成核，有多少因為壞死而沒有核。』 斷定允許之後，蠕蠕從腰間的皮袋裡拿出一個東西，像現在稱重的秤錘。穿著用五色線，線上分別貫穿著白珠。用這個來測量樹，或者上或者下，或者旁邊或者側面。抽動線，眨著眼睛，周圍觀察了很久。向 提 搖頭笑著說出了那個數字。於是派人把樹上的果實全部打下來，一個一個地檢視，有疑問的，懷文親自剖開來看，覈對果實的數量是否正確。最終沒有缺少或多餘的。因此贏得了馬而歸。 提每次見到洛陽一帶的人遠道去嵩山、少室山砍柴，就自己說：『百姓們這樣擔負辛苦。我想暫時牽走這兩座山，枕在洛水的源頭，等人們砍夠了，再還回原來的地方。』不認為這是難事。這只不過是數術罷了。只是沒有知道的人，誣陷我為聖人，所以我不敢（這樣做）。 提臨終時告訴弟子們說：『我再停留五三天，去一個地方。你們要念誦修正道，不要懷有眷戀。』 便躺下生病，閉上眼睛睡覺。弟子們偷偷地從門縫裡看，看見 提 的身體沒有躺在床上，而是仰臥在空中。互相告訴，一起觀看，一個僧人忽然咳嗽了一聲。 提 回到床上，像原來一樣。遠遠地說：『門外是誰，為什麼不進來？我因為床熱，所以去涼快一下罷了。你們不要奇怪。』 這之後幾天，就捨棄生命了。
僧意（Sēng Yì，人名）
釋僧意（Shì Sēng Yì，人名），不知道是哪裡人。堅定誠實，有思考能力。每次登上法座講說，總有天花散落在法座上。元魏（Yuán Wèi，朝代名）時期住在太山（Tài Shān，山名）朗公谷山寺（Lǎng Gōng Gǔ Shān Sì，寺廟名）。寺里有高麗（Gāo Lí，古代國家名）等佛像七尊，都是金銅的，都陳列在寺堂里。堂門經常打開，而鳥獸沒有敢進入的。
【English Translation】 English version: Huaiwen asked: 'Approximately how many fruits are there on the tree?' Ti (Tí, a personal name) found it strange and laughed, saying: 'What mathematicians know must be based on the standard of the Pythagorean theorem. Then astronomy and geography can also be deduced. What shapes and omens are there in the flourishing and withering of plants and trees that can be calculated and predicted? This is really nonsense.' Ti pointed to the wriggling worms and said: 'This can be known.' Huaiwen was angry and did not believe it, so he immediately made a contract to bet on a horse. The old monks in the temple all came to watch and act as witnesses. Ti told Ruru (Rúrú, the name of an ancient ethnic group). Ruru smiled and agreed. Huaiwen further demanded: 'It must be possible to know how many fruits will grow into kernels and how many will die without kernels.' After the agreement was made, Ruru took out something from the leather bag around his waist, like a weight used for weighing things today. It was threaded with five-colored threads, and white beads were strung on the threads separately. He used this to measure the tree, either up or down, or to the side. He twitched the thread, blinked his eyes, and observed around for a long time. He shook his head at Ti and smiled, stating the number. So he sent people to knock down all the fruits on the tree, and examined them one by one. If there were any doubts, Huaiwen personally cut them open to see if the number of fruits was correct. In the end, there was no shortage or excess. Therefore, he won the horse and returned. Every time Ti saw people from the Luoyang area going far to Mount Song (Sōng Shān, mountain name) and Mount Shaoshi (Shào Shì Shān, mountain name) to collect firewood, he said to himself: 'The people bear such hardship. I want to temporarily move these two mountains and use them as pillows at the source of the Luo River (Luò Shuǐ, river name), and return them to their original places after people have cut enough firewood.' He did not think this was difficult. This is just numerology. It's just that no one knows it, and they falsely accuse me of being a sage, so I dare not (do it). On his deathbed, Ti told his disciples: 'I will stay for another five or three days and go to a place. You must recite and correct the right path, and do not have any attachments.' Then he lay down, became ill, and closed his eyes to sleep. The disciples secretly looked through the crack in the door and saw that Ti's body was not lying on the bed, but lying face up in the air. They told each other and watched together. A monk suddenly coughed. Ti returned to the bed, as before. He said from afar: 'Who is outside the door, why don't you come in? I was just cooling off because the bed was hot. Don't be surprised.' A few days later, he gave up his life.
Seng Yi (Sēng Yì, a personal name)
The Venerable Seng Yi (Shì Sēng Yì, a personal name), it is not known where he was from. He was steadfast, honest, and had the ability to think. Every time he ascended the Dharma seat to preach, heavenly flowers would scatter on the Dharma seat. During the Yuan Wei (Yuán Wèi, dynasty name) period, he lived in Langgong Valley Mountain Temple (Lǎng Gōng Gǔ Shān Sì, temple name) on Mount Tai (Tài Shān, mountain name). There were seven statues of Goryeo (Gāo Lí, ancient country name) and others in the temple, all made of gold and bronze, and they were all displayed in the temple hall. The hall door was often open, but no birds or beasts dared to enter.
。意奉法自資束躬供養。將終前夕有一沙彌。死來已久。見形禮拜云。違奉已來常為天帝驅使。棲遑無暇廢修道業。不久天帝請師講經。愿因一言得免形苦。意便洗浴燒香端坐靜室。候待時至。及期果有天來入寺及房。冠服羽從偉麗殊特。眾僧初見但謂是何世貴人入山參謁不生驚異。及意爾日無疾而逝。方知靈感焉。
道豐
釋道豐。未詳氏族。世稱得道之流。與弟子三人居相州鼓山中不求利養。世之術藝無所不解。齊高帝往來並鄴常過問之。應對不思隨事標舉。帝曾命酒並蒸肫。敕置豐前令遣食之。豐略無辭讓極意飽啖。帝大笑。亦不與言。駕去後謂弟子曰。除卻床頭物。及發撤床見曏者蒸肫猶在。都不似啖嚼處。時石窟寺有一坐禪僧。每日至西。則東望山巔有丈八金像現。此僧私喜謂睹靈瑞。日日禮拜。如此可經兩月。后在房臥。忽聞枕間有語。謂之曰。天下更何處有佛。汝今成道即是佛也。爾當好作佛身莫自輕脫。此僧聞已便起持重。傍視群僧猶如草芥。于大眾前側手指胸云。爾輦頗識真佛不。泥龕畫像語不能出唇。知慮何如。你見真佛不知禮敬。猶作本目期我悉墮阿鼻。又眼精已赤叫呼無常。合寺知是驚禪。及未發前舁詣豐所。徑問曰。汝兩月已來常見東山上現金像耶。答曰。實見。又曰。汝聞
【現代漢語翻譯】 現代漢語譯本：他一心奉行佛法，約束自身行為，虔誠供養。臨終前一天晚上，有一個沙彌（小和尚）已經去世很久了，（道意）看見他前來禮拜，（沙彌）說：『自從違背您的教誨以來，我經常被天帝驅使，奔波勞碌沒有空閑時間修行佛法。不久天帝將邀請您去講經，希望我能因為您的一句話而免除形體的痛苦。』道意於是沐浴焚香，端坐在安靜的房間里，等待時辰到來。到了約定的時間，果然有天人來到寺廟和房間，他們的衣冠服飾和隨從非常華麗特殊。眾僧侶最初看見，只認為是哪家的世家貴人入山參拜，沒有感到驚訝。等到道意在那天無疾而終，眾人才知道這是靈異感應啊。
道豐
釋道豐，不清楚他的氏族。世人稱他為得道之人。與三個弟子居住在相州鼓山中，不追求名利供養。世間的各種技藝沒有不精通的。齊高帝往來於鄴城時，經常去拜訪他，（道豐）應對自如，不假思索，能根據具體情況發表見解。齊高帝曾經命令人送來酒和蒸豬肚，命令放在道豐面前讓他吃。道豐一點也不推辭，盡情地飽餐。齊高帝大笑，也沒有說什麼，就離開了。道豐對弟子們說：『把床上的東西拿走。』（弟子們）掀開床，看見之前送來的蒸豬肚還在，一點也不像吃過的樣子。當時石窟寺有一個坐禪的僧人，每天到傍晚的時候，就向東邊望去，看見山頂上有一個丈八（約合兩米多）高的金像顯現。這個僧人暗自高興，認為自己看到了靈瑞，每天都禮拜。這樣持續了大約兩個月。後來（一天）他在房間里睡覺，忽然聽到枕邊有聲音對他說：『天下還有什麼地方有佛？你現在成道就是佛啊。你應該好好地做佛身，不要輕視自己。』這個僧人聽了之後，便開始自持身份，看不起周圍的僧人，就像看草芥一樣。在大眾面前側著手指著胸口說：『你們這些傢伙認識真佛嗎？泥塑的佛像不能說話，見識又怎麼樣呢？你們看見真佛卻不知道禮敬，仍然保持原來的樣子，我斷定你們都會墮入阿鼻地獄。』（這個僧人）眼睛已經發紅，叫喊著無常。寺廟裡的人都知道他是得了驚禪癥。在他還沒有發作之前，抬著他去道豐那裡。道豐直接問他說：『你兩個月以來經常看見東山上顯現金像嗎？』（僧人）回答說：『確實看見了。』道豐又問：『你聽到
【English Translation】 English version: He devoted himself to upholding the Dharma, disciplined his conduct, and made devout offerings. On the eve of his death, a Shami (novice monk) who had been dead for a long time appeared and bowed to him, saying, 'Since disobeying your teachings, I have been constantly driven by the Deva Emperor, rushing about without leisure to cultivate the path of Dharma. Soon the Deva Emperor will invite you to lecture on the scriptures, and I hope that I can be freed from the suffering of form through your words.' Dao Yi then bathed, burned incense, and sat upright in a quiet room, waiting for the appointed time. When the time arrived, heavenly beings indeed came to the temple and the room, their attire and retinue magnificent and extraordinary. The monks initially thought they were noble dignitaries visiting the mountain and were not surprised. Only when Dao Yi passed away without illness on that day did they realize it was a spiritual response.
Dao Feng
釋Dao Feng, his clan is unknown. People called him an enlightened person. He lived with three disciples in Gushan Mountain in Xiangzhou, not seeking fame or offerings. He was proficient in all kinds of worldly arts. Emperor Gao of Qi often visited him when traveling to and from Ye, and Dao Feng responded readily and expressed his views according to the circumstances. Emperor Gao of Qi once ordered people to send wine and steamed pig tripe, ordering it to be placed in front of Dao Feng for him to eat. Dao Feng did not decline at all and ate his fill with great pleasure. Emperor Gao of Qi laughed and left without saying anything. Dao Feng said to his disciples, 'Remove the things from the bed.' The disciples lifted the bed and saw that the steamed pig tripe that had been sent earlier was still there, not looking like it had been eaten at all. At that time, there was a meditating monk in Shiku Temple who, every evening, would look east and see a sixteen-foot (about two meters) golden statue appearing on the top of the mountain. This monk was secretly happy, thinking that he had seen a spiritual omen, and he worshiped every day. This continued for about two months. Later, while he was sleeping in his room, he suddenly heard a voice beside his pillow saying, 'Where else in the world is there a Buddha? You are now enlightened and are the Buddha. You should take good care of your Buddha body and not belittle yourself.' After hearing this, the monk began to act self-importantly, looking down on the surrounding monks as if they were grass. In front of the crowd, he pointed to his chest and said, 'Do you guys know the true Buddha? The clay Buddha statue cannot speak, so what is its knowledge? You see the true Buddha but do not know how to pay respect, still remaining as you were, I determine that you will all fall into Avici Hell.' His eyes were already red, and he was shouting about impermanence. The people in the temple knew that he had a meditation-induced psychosis. Before he could act out, they carried him to Dao Feng. Dao Feng directly asked him, 'Have you often seen a golden statue appearing on the eastern mountain for the past two months?' The monk replied, 'Indeed, I have seen it.' Dao Feng then asked, 'Did you hear
枕間遣作佛耶。答曰。實然。豐曰。此風動失心耳。若不早治或狂走難制。便以針針三處。因即不發。及豐臨終謂弟子曰。吾在山久。令汝等有谷汲之勞。今去無以相遺。當留一泉與汝。既無陟降辛苦。努力勤修道業。便於灶傍去一方石。遂有玄泉。澄映不盈不減。於今見存。
僧稠
釋僧稠。姓孫氏。元出昌黎末。居鉅鹿之癭陶焉。性度純懿。一覽佛經渙然神解。幼落髮為沙彌時。時輩每暇。常角力為戲。而稠以劣弱見凌侮。稠羞之。乃入殿中閉戶抱金剛足。而誓曰。我以羸弱為等輩輕侮。汝以力聞當祐我。我捧汝足七日當與我力。如不與必死無還志也。如是至第六日。將曙金剛形現手執一缽筋謂稠曰。小子欲力當食此筋。稠辭以齋故不欲食。神乃怖以杵。稠懼遂食。食已神曰。汝已多力。然善持教勉旃。神去且曉。乃還所居。同列復戲侮。稠曰。吾有力矣。恐汝不能堪。眾試引其臂。筋骨強勁殆非人也。方驚疑。稠曰。吾與汝試之。因入殿中橫蹋壁行。自西至東凡數百步。又躍首至於梁數四。仍引重千鈞。拳捷驍趫動駭物聽。眾皆驚服。嘗住嵩岳寺。僧有百人泉水才足。忽見婦人弊衣挾帚卻坐階上聽僧誦經。眾不測為神人也。便訶遣之。婦有慍色以足蹋泉。水立枯竭身亦不現。眾以告稠。稠呼優婆夷
【現代漢語翻譯】 現代漢語譯本 有人問枕間（法號）是否真的證得了佛果。回答說：『確實如此。』豐干禪師說：『這是風動導致的失心之癥啊！如果不早點治療，恐怕會狂走難制。』於是用針在三個穴位施針，病癥立刻就消失了。等到豐干禪師臨終時，對弟子們說：『我在這山上住了很久，讓你們有打水汲水的勞苦。現在要離開了，沒有什麼可以留給你們的，就留下一眼泉水給你們吧，這樣你們就不用再有上下山取水的辛苦了，努力勤奮地修習道業吧。』說完，便在灶臺旁邊移開一塊方石，隨即就有一股清澈的泉水涌出，清澈明亮，水量不增不減，至今仍然存在。
僧稠（高僧名）
釋僧稠（法號），俗姓孫氏，原本是昌黎郡末（人），居住在鉅鹿郡的癭陶縣。他天性純樸善良，一讀佛經就能立刻領悟其中的奧妙。小時候出家做沙彌時，同伴們經常在空閑時角力玩耍，而僧稠因為身體瘦弱而被人欺負。僧稠感到羞愧，就進入殿中關上門，抱著金剛（佛教護法神）的腳，發誓說：『我因為身體瘦弱而被同伴們輕視欺侮，您以力大著稱，應當保佑我。我捧著您的腳七天，您應當賜予我力量。如果不賜予我力量，我寧願死在這裡也不回去。』就這樣到了第六天，將要黎明的時候，金剛顯現出身形，手裡拿著一個缽，缽里裝著一根筋，對僧稠說：『小子，想要獲得力量，就應當吃下這根筋。』僧稠以持齋為由推辭說不想吃。金剛就用杵來恐嚇他，僧稠害怕了，就吃了下去。吃完后，金剛說：『你已經獲得了很大的力量，要好好地秉持教義，努力修行。』說完，神就消失了，天也快亮了。僧稠回到住處，同伴們又來戲弄他。僧稠說：『我已經有力量了，恐怕你們承受不住。』眾人試著拉他的手臂，發現他的筋骨強勁有力，簡直不像人一樣。大家都很驚訝疑惑。僧稠說：『我和你們試試。』於是進入殿中，橫著在墻壁上行走，從西到東走了幾百步。又跳起來用頭去觸碰屋樑，反覆四次。還能拉動千鈞重物。他的拳腳敏捷，動作矯健，讓人們感到震驚。僧稠曾經住在嵩岳寺，寺里的僧人有一百人，泉水只夠勉強使用。忽然看見一個穿著破爛衣服的婦人，拿著掃帚，倒坐在臺階上聽僧人誦經。大家不知道她是神還是人，就呵斥她離開。婦人面露慍色，用腳踩了一下泉水，泉水立刻枯竭，婦人的身影也消失了。眾人把這件事告訴了僧稠。僧稠呼喚優婆夷（女居士）
【English Translation】 English version Someone asked if the monk Zhenjian (Pillow-Between, dharma name) had truly attained Buddhahood. The answer was: 'Indeed, he has.' Zen Master Fenggan said: 'This is a mind disorder caused by wind! If not treated early, he might run mad and be difficult to control.' So he used needles to puncture three acupoints, and the symptoms immediately disappeared. When Zen Master Fenggan was dying, he said to his disciples: 'I have lived on this mountain for a long time, causing you the hardship of fetching water. Now that I am leaving, I have nothing to leave you, so I will leave you a spring, so that you will no longer have the hardship of going up and down the mountain to fetch water. Strive diligently to cultivate the path.' After saying that, he moved a square stone next to the stove, and immediately a clear spring gushed out, clear and bright, with a volume that neither increased nor decreased, and it still exists today.
Sengchou (Name of a prominent monk)
釋Sengchou (Dharma name), surname Sun, originally from the end of Changli County, residing in Yingtao County of Julu Prefecture. He was pure and kind by nature, and could immediately understand the mysteries of the Buddhist scriptures upon reading them once. When he was a novice monk as a child, his companions often wrestled and played during their free time, and Sengchou was bullied because of his weak physique. Sengchou felt ashamed, so he entered the hall, closed the door, and hugged the feet of Vajra (Buddhist Dharma protector), vowing: 'I am despised and bullied by my companions because of my weak physique. You are known for your great strength, you should bless me. I will hold your feet for seven days, and you should grant me strength. If you do not grant me strength, I would rather die here than go back.' Thus, on the sixth day, as dawn was approaching, Vajra appeared, holding a bowl in his hand, with a tendon in the bowl, and said to Sengchou: 'Boy, if you want to gain strength, you should eat this tendon.' Sengchou declined, saying that he did not want to eat it because he was observing a fast. Vajra then threatened him with a pestle, and Sengchou was afraid, so he ate it. After eating it, Vajra said: 'You have already gained great strength, you must uphold the teachings well and cultivate diligently.' After saying that, the god disappeared, and it was almost dawn. Sengchou returned to his residence, and his companions came to tease him again. Sengchou said: 'I already have strength, I am afraid you cannot bear it.' The crowd tried to pull his arm, and found that his muscles and bones were strong and powerful, almost inhuman. Everyone was surprised and doubtful. Sengchou said: 'Let me try with you.' So he entered the hall and walked horizontally on the wall, from west to east for hundreds of steps. He also jumped up and touched the roof beam with his head, repeatedly four times. He could also pull a weight of a thousand jun (a unit of weight). His fists and feet were agile, and his movements were swift, shocking people's ears. Sengchou once lived in Songyue Temple, where there were a hundred monks, and the spring water was only enough for barely enough use. Suddenly, he saw a woman in ragged clothes, holding a broom, sitting backwards on the steps listening to the monks chanting scriptures. Everyone did not know whether she was a god or a human, so they scolded her to leave. The woman showed an angry expression, and stepped on the spring water with her foot, and the spring water immediately dried up, and the woman's figure also disappeared. The crowd told Sengchou about this. Sengchou called out to Upasika (female lay devotee)
。三呼乃出。便謂神曰。眾僧行道宜加擁護。婦人以足撥于故泉。水即上涌。眾嘆異之。后詣懷州西王屋山修習前法。聞兩虎交斗咆響震巖。乃以錫杖中解。各散而去。一時忽有仙經兩卷在於床上。稠曰。我本修佛道。豈拘域中長生者乎。言已須臾自失。后移止青羅山受諸癘疾供養。情不憚其臭潰甘之如薺。坐久疲頓舒腳床前。有神輒扶之還令加坐。因屢入定。每以七日為期。聞有敕召絕無承命。苦相敦喻方遂允請。即日拂衣將出山闕。兩岫忽然驚震響聲悲切。駭擾人畜禽獸飛走。如是三日。稠顧曰。慕道懷仁觸類斯在。豈非愛情易守放蕩難持耶。乃不約事留杖策漳滏(扶甫切)又嘗有客僧負錫初至。將欲安處問其本夏。答云。吾見此中三為伽藍。言終而隱。既而掘地為井果得鴟吻二焉。又所住禪窟前有深淵。見被毛之人偉而胡貌。置釜然火水將沸涌。俄有大蟒從水中出。欲入釜內。稠以足撥之蟒遂入水。毛人亦隱。其夜因致男子神來頂拜稠雲。弟子有兒。歲歲為惡神所啖。兒子等惜命不敢當。弟子衰老將死。故自供食。蒙師之力得免斯難。稠索水潠之奄成雲霧。時或讒稠于宣帝以倨傲無敬。帝大怒自來加害。稠冥知之。生來不至僧廚。忽無何而到云。明有大客至多作供設。至夜五更先備牛輿。獨往谷口。去寺二十餘
【現代漢語翻譯】 現代漢語譯本： 三次呼喚才出來，就對神說：『眾僧修行，應該加以擁護。』一個婦人用腳撥動舊泉，泉水立刻涌出，眾人都驚歎稱奇。後來前往懷州西王屋山，繼續修習以前的法門。聽到兩隻老虎交戰，吼叫聲震動山巖，就用錫杖從中調解，老虎各自散去。一時之間，忽然有兩卷仙經出現在床上。稠禪師說：『我本來修習佛道，怎麼會被侷限在追求長生不老的人之中呢？』說完就忽然消失了。後來移居到青羅山，接受各種患有惡疾的人的供養，不害怕他們的臭味和潰爛，反而覺得像薺菜一樣甘甜。坐久了感到疲憊，就伸腳到床前，有神立刻扶起他的腳，讓他重新坐好。因此多次入定，每次以七天為期。聽說有皇帝的敕令召見，始終沒有應承。經過苦苦勸說，才答應前往。當天整理好衣物，將要走出山門時，兩座山峰忽然驚動震顫，發出悲切的響聲，驚擾了人和牲畜，禽獸四處飛奔逃散，持續了三天。稠禪師回頭說：『愛慕道義，心懷仁慈，關愛一切眾生，都在於此。難道不是因為愛情容易堅守，放縱難以把持嗎？』於是沒有約定，就留下了錫杖和策杖在漳水和滏水。又曾經有個客僧揹著錫杖初來乍到，將要安頓下來時，問起他原本在哪裡過夏天，回答說：『我看到這裡將來會三次成為伽藍（寺廟）。』說完就隱身不見了。不久之後，挖掘地面作為水井，果然得到了兩個鴟吻（屋脊上的裝飾物）。此外，在所居住的禪窟前有個深淵，看到一個渾身長毛，外貌像胡人的人，放置著鍋，燃著火，水將要沸騰。一會兒，有一條大蟒從水中出來，想要進入鍋內。稠禪師用腳撥開它，蟒蛇就進入水中，毛人也消失了。當天晚上，有個男子神前來頂禮膜拜，稠禪師說：『弟子有個兒子，每年都被惡神吃掉。兒子們珍惜性命，不敢反抗。弟子衰老將要死去，所以自己供奉食物。蒙受師父的力量，才得以免除這個災難。』稠禪師索要水來噴灑，立刻變成雲霧。有時有人在宣帝面前讒言稠禪師，說他倨傲無禮。宣帝大怒，親自前來加害。稠禪師暗中知道這件事，平時從不進入僧人的廚房，忽然無緣無故地來到廚房說：『明天有大人物要來，多準備些供品。』到了夜裡五更天，先準備好牛車，獨自前往谷口，距離寺廟二十多里。
【English Translation】 English version: After being called three times, he finally emerged and said to the spirit: 'You should protect the monks who are practicing the Way.' A woman stirred the old spring with her foot, and the water immediately gushed forth, causing everyone to marvel. Later, he went to the Western Wangwu Mountain in Huaizhou to continue practicing the previous Dharma. He heard two tigers fighting, their roars shaking the cliffs, so he used his staff to mediate between them, and the tigers dispersed. Suddenly, two scrolls of immortal scriptures appeared on his bed. Chan Master Chou said, 'I originally cultivate the Buddha's Way, how could I be confined to those who seek longevity in this realm?' After speaking, he suddenly disappeared. Later, he moved to Qingluo Mountain, accepting offerings from those suffering from various severe diseases, not fearing their stench and decay, but finding them as sweet as shepherd's purse. After sitting for a long time, feeling tired, he stretched his legs in front of the bed, and a spirit immediately supported his legs, helping him to sit up again. Therefore, he entered into Samadhi many times, each time lasting for seven days. Hearing that there was an imperial decree summoning him, he never complied. After much persuasion, he finally agreed to go. On that day, he tidied his clothes and was about to leave the mountain gate when the two peaks suddenly shook and trembled, emitting mournful sounds, disturbing people and livestock, and causing birds and animals to flee in all directions, lasting for three days. Chan Master Chou turned around and said, 'Loving the Way, cherishing benevolence, and caring for all beings are all here. Isn't it because love is easy to hold onto, while indulgence is difficult to control?' Therefore, without making an appointment, he left his staff and walking stick in the Zhang and Fu rivers. Once, a visiting monk carrying a staff arrived for the first time, and when he was about to settle down, he was asked where he had spent the summer. He replied, 'I see that this place will become a Sangharama (monastery) three times in the future.' After speaking, he disappeared. Soon after, digging the ground for a well, two Chiwen (ornaments on the roof ridge) were indeed found. In addition, in front of the Zen cave where he lived, there was a deep abyss, and he saw a hairy person with a foreign appearance, placing a pot and lighting a fire, with the water about to boil. After a while, a large python emerged from the water, wanting to enter the pot. Chan Master Chou pushed it away with his foot, and the python entered the water, and the hairy person also disappeared. That night, a male spirit came to prostrate and pay homage, and Chan Master Chou said, 'This disciple has a son who is eaten by evil spirits every year. The sons cherish their lives and dare not resist. This disciple is old and about to die, so I offer food myself. Thanks to the Master's power, I was able to avoid this disaster.' Chan Master Chou asked for water to sprinkle, and it immediately turned into clouds and mist. Sometimes, someone slandered Chan Master Chou to Emperor Xuan, saying that he was arrogant and disrespectful. Emperor Xuan was furious and came to harm him in person. Chan Master Chou secretly knew about this, and never entered the monks' kitchen, but suddenly came to the kitchen for no reason and said, 'A great person will come tomorrow, prepare more offerings.' At the fifth watch of the night, he first prepared an ox cart and went to the valley entrance alone, more than twenty miles away from the temple.
里。孤立道側。須臾帝至。怪問其故。稠曰。恐身血不凈穢污伽藍。在此候耳。帝謂尚書令楊遵彥曰。如此真人何可譭謗也。因謂曰。朕未見佛之靈異。頗可得睹否。稠曰。此非沙門所宜。帝強之。乃投袈裟于地。帝使數十人舉之不能動。稠命沙彌取之。初無重焉。嵩陽杜昌妻柳氏甚妒。有婢金荊昌沐令理髮。柳氏截其雙指。無何柳被狐刺螫(音栻)指雙落。又有一婢名玉蓮。能唱歌。昌愛而嘆其善。柳氏乃截其舌。后柳氏舌瘡爛事急。就稠懺悔。稠已先知謂柳氏曰。夫人為妒。前截婢指已失雙指。又截婢舌。今又合斷舌。悔過至心乃可免。柳氏頂禮求哀。經七日稠大張口咒之。有二蛇從口出。一尺以上。急咒之遂落。舌亦平復。當終之時異香滿寺。聞者悚神。既而剋日。準敕四部彌山。人兼數萬香柴千計。日正中時焚之以火。莫不哀慟哭響流川。頃有白鳥數百徘徊煙上。悲鳴相切。移時乃逝。
寶公
沙門寶公者。嵩山高棲士也。旦從林慮向白鹿山。因迷失道。日將隅中。忽聞鐘聲。尋響而進。巖岫重阻登陟而趨。乃見一寺。獨據深林三門正南赫奕輝煥。前至門所。看額云靈隱之寺。門外五六犬。其大如牛。白毛黑啄或踴或臥。回眸盻寶。寶怖將返。須臾見胡僧外來。寶喚不應。亦不回。顧直入門內犬
【現代漢語翻譯】 現代漢語譯本： 里。（稠）獨自站在伽藍（寺廟）旁邊。不久皇帝駕到，奇怪地詢問原因。（僧稠）說：『恐怕我身上的血不乾淨，會玷污伽藍，所以在這裡等候。』皇帝對尚書令楊遵彥說：『這樣的真人怎麼可以誹謗呢！』於是對（僧稠）說：『我沒有見過佛的靈異，可以讓我稍微見識一下嗎？』（僧稠）說：『這不是沙門（出家人）應該做的。』皇帝強求他。（僧稠）於是把袈裟扔在地上，皇帝派幾十個人去抬，都不能動。僧稠命令小沙彌去拿，（小沙彌）覺得一點也不重。嵩陽杜昌的妻子柳氏非常嫉妒。有個婢女叫金荊，杜昌洗頭時讓她幫忙理髮，柳氏砍斷了她的兩根手指。不久，柳氏被狐貍刺傷（音shì）手指，兩根手指也掉了。又有一個婢女名叫玉蓮，很會唱歌。杜昌喜愛她，讚歎她唱得好，柳氏就割斷了她的舌頭。後來柳氏的舌頭潰爛，情況緊急，就去找僧稠懺悔。僧稠已經預先知道，對柳氏說：『夫人因為嫉妒，先前砍斷婢女的手指已經失去了兩根手指，又割斷婢女的舌頭，現在又該斷舌了。如果悔過之心真誠，才可以免除。』柳氏跪拜磕頭，哀求（僧稠）。過了七天，僧稠大張著嘴唸咒，有兩條蛇從口中出來，一尺多長，急忙唸咒，蛇就掉下來了，舌頭也恢復了。當（僧稠）臨終的時候，寺廟裡充滿了奇異的香味，聞到的人都感到敬畏。到了預定的日子，按照皇帝的旨意，四部（僧眾）聚集在彌山，人數達到數萬，香柴數千。正午時分用火焚燒（僧稠的遺體），沒有不悲痛哭泣，哭聲響徹山川。一會兒，有數百隻白鳥在煙霧上徘徊，悲鳴的聲音非常悽切，過了很久才飛走。
寶公
沙門寶公，是嵩山隱居的高士。一天從林慮前往白鹿山，因為迷路，太陽快到正中時，忽然聽到鐘聲。順著聲音尋找前進，山巖重疊阻礙，攀登而行，於是看到一座寺廟，獨自佔據在深林中，三門正對著南方，非常輝煌。走到門前，看到門額上寫著『靈隱之寺』。門外有五六隻狗，像牛一樣大，白色的毛，黑色的嘴，有的跳躍，有的臥著，回頭看著寶公。寶公害怕，想要返回。一會兒，看到一個胡僧從外面來，寶公呼喚他，他不答應，也不回頭，直接進入門內，狗...
【English Translation】 English version: （Seng）Chou stood alone beside the Garan (monastery). Shortly after, the emperor arrived and strangely asked the reason. (Sengchou) said, 'I fear that the blood on my body is impure and will defile the Garan, so I am waiting here.' The emperor said to Yang Zunyan, the Minister of the Imperial Secretariat, 'How can such a true man be slandered!' Then he said to (Sengchou), 'I have not seen the spiritual wonders of the Buddha. Could I possibly witness them?' (Sengchou) said, 'This is not appropriate for a Shramana (monk).' The emperor insisted. (Sengchou) then threw his kasaya (robe) on the ground. The emperor sent dozens of people to lift it, but they could not move it. Sengchou ordered a young Shami (novice monk) to take it, and (the Shami) felt no weight at all. Liu, the wife of Du Chang of Songyang, was very jealous. There was a maid named Jin Jing. When Du Chang was washing his hair, he asked her to help comb it. Liu cut off two of her fingers. Soon after, Liu was stung (pronounced shì) on the finger by a fox, and two of her fingers also fell off. There was another maid named Yu Lian, who was very good at singing. Du Chang loved her and praised her singing. Liu then cut off her tongue. Later, Liu's tongue festered, and the situation became urgent. She went to Sengchou to repent. Sengchou already knew in advance and said to Liu, 'Madam, because of jealousy, you previously cut off the maid's fingers and lost two fingers. You also cut off the maid's tongue, and now you should have your tongue cut off as well. If your repentance is sincere, you can be spared.' Liu knelt down and begged (Sengchou). After seven days, Sengchou opened his mouth wide and chanted a mantra. Two snakes came out of his mouth, more than a foot long. He quickly chanted the mantra, and the snakes fell down, and her tongue also recovered. When (Sengchou) was dying, the temple was filled with a strange fragrance, and those who smelled it felt awe. On the appointed day, according to the emperor's decree, the four divisions (of the Sangha) gathered at Mishan, with tens of thousands of people and thousands of fragrant firewood. At noon, they burned (Sengchou's remains) with fire. There was no one who was not saddened and weeping, and the sound of crying echoed through the mountains and rivers. After a while, hundreds of white birds hovered over the smoke, their mournful cries were very poignant, and they flew away after a long time.
Bao Gong
The Shramana Bao Gong was a recluse of Mount Song. One day, he was traveling from Linlu to White Deer Mountain. Because he got lost, and the sun was almost at its zenith, he suddenly heard the sound of a bell. Following the sound, he searched and advanced. The mountains and rocks were stacked and obstructed, so he climbed and walked. Then he saw a temple, standing alone in the deep forest, with three gates facing south, very magnificent. When he arrived at the gate, he saw the words 'Lingyin Temple' written on the lintel. Outside the gate were five or six dogs, as big as cows, with white fur and black beaks, some jumping, some lying down, turning their heads to look at Bao Gong. Bao Gong was afraid and wanted to return. After a while, he saw a foreign monk coming from outside. Bao Gong called to him, but he did not respond, nor did he turn his head, and went straight into the gate, the dogs...
亦隨。入良久寶見。人漸次入。門屋宇四周房門並。閉進至講堂唯見床榻高座儼然。寶入西南隅床上坐。久之忽聞東間有聲。仰視見開孔如井大比丘前後從孔飛下。遂至五六十人。依位坐訖自相借問。今日齋時何處食來。或言豫章成都長安隴右薊北嶺南五天竺等。無處不至。動即千萬餘裡。末後一僧從空而下。諸人競問。來何太遲。答曰。今日相州城東彼岸寺鑒禪師講會。各各豎義。有一後生聰俊難問。詞音鋒起殊為可觀。不覺遂晚。寶本事鑒為和尚。既聞此語望得參話。因整衣而起白諸僧曰。鑒是寶和尚。諸僧直視寶。頃之已失靈隱寺所在。寶但獨坐于柞木之下。一無所見。唯睹巖谷。禽鳥翔集喧亂。及出山以問尚統法師。尚曰。此寺石趙時佛圖澄法師所造。年歲久遠賢聖居之。非凡所住。或沈或隱遷徙無定。今山行者猶聞鐘聲。
阿禿師
釋阿禿師者。不知鄉土姓名所出。爾朱未滅之前已在晉陽游諸郡邑。不居寺舍出入民間。語譎必有徴驗。每行市裡人眾圍繞之。因大呼以手指胸曰。憐爾百姓無所知。不識并州阿禿師。人遂以此名焉。齊神武遷鄴之後。以晉陽兵馬之地王業所基。常鎮守并州。時來鄴下。所有軍國大事未出帷幄者。禿師先於人眾間泄露。末年執置城內遣人防家不聽輒出。若其越逸罪及
【現代漢語翻譯】 現代漢語譯本： 亦隨（也跟隨）。入良久寶見（寶見，人名）。人漸次入。門、屋宇、四周房門並閉。進至講堂，唯見床榻高座儼然。寶入西南隅床上坐。久之，忽聞東間有聲。仰視見開孔如井大，比丘（佛教出家男眾）前後從孔飛下。遂至五六十人。依位坐訖，自相借問：『今日齋時何處食來？』或言豫章、成都、長安、隴右、薊北、嶺南、五天竺（古代印度）等，無處不至。動即千萬餘裡。末後一僧從空而下。諸人競問：『來何太遲？』答曰：『今日相州城東彼岸寺鑒禪師講會，各各豎義。有一後生聰俊難問，詞音鋒起，殊為可觀。不覺遂晚。』寶本事鑒為和尚（佛教寺院的住持）。既聞此語，望得參話。因整衣而起，白諸僧曰：『鑒是寶和尚。』諸僧直視寶。頃之，已失靈隱寺所在。寶但獨坐于柞木之下，一無所見，唯睹巖谷，禽鳥翔集喧亂。及出山以問尚統法師。尚曰：『此寺石趙時佛圖澄法師所造，年歲久遠，賢聖居之，非凡所住。或沈或隱，遷徙無定。今山行者猶聞鐘聲。』
阿禿師
釋阿禿師者，不知鄉土姓名所出。爾朱（複姓）未滅之前，已在晉陽游諸郡邑。不居寺舍，出入民間。語譎必有徴驗。每行市裡，人眾圍繞之。因大呼以手指胸曰：『憐爾百姓無所知，不識并州阿禿師。』人遂以此名焉。齊神武遷鄴之後，以晉陽兵馬之地，王業所基，常鎮守并州。時來鄴下。所有軍國大事未出帷幄者，禿師先於人眾間泄露。末年執置城內，遣人防家，不聽輒出。若其越逸，罪及。
【English Translation】 English version: He also followed. After entering for a long time, Bao Jian (Bao Jian, a personal name) saw it. People gradually entered. The doors of the gate, houses, and surrounding rooms were all closed. Proceeding to the lecture hall, only the bed and high seat were seen solemnly. Bao entered and sat on the bed in the southwest corner. After a long time, he suddenly heard a sound from the east room. Looking up, he saw an opening as large as a well, and Bhikkhus (Buddhist monks) flew down from the opening one after another. Eventually, there were fifty or sixty people. After sitting down in their respective positions, they asked each other, 'Where did you eat your meal today?' Some said Yuzhang, Chengdu, Chang'an, Longyou, Jibei, Lingnan, Five Indies (ancient India), etc., there was no place they did not reach. They traveled tens of millions of miles at a time. Finally, a monk descended from the sky. Everyone asked in unison, 'Why are you so late?' He replied, 'Today, Jian Zen Master was giving a lecture at Bi'an Temple east of Xiangzhou City, and each was presenting their own interpretations. There was a clever and intelligent young man who was difficult to question, and his words and voice were sharp and remarkable. Before I knew it, it was late.' Bao himself considered Jian to be his Upadhyaya (Buddhist preceptor). Having heard these words, he hoped to participate in the conversation. Therefore, he straightened his robes and stood up, saying to the monks, 'Jian is Bao's Upadhyaya.' The monks stared directly at Bao. In an instant, he had lost sight of Lingyin Temple. Bao was only sitting alone under a Zuo tree, seeing nothing, only the rocks and valleys, and birds flying around in noisy flocks. When he left the mountain, he asked Dharma Master Shangtong about it. Shang said, 'This temple was built by Dharma Master Fotucheng during the Shi Zhao period. It has been a long time, and sages dwell in it, not ordinary people. It sometimes sinks, sometimes hides, and moves without a fixed location. Even now, those who walk in the mountains still hear the sound of the bell.'
Master Atushi
The monk Atushi, it is not known where his hometown, surname, or origin are. Before the fall of Erzhu (a compound surname), he had already traveled through the counties and cities of Jinyang. He did not live in temples but went in and out of the common people's homes. His strange words always had verification. Whenever he went to the market, crowds of people surrounded him. He would shout loudly, pointing to his chest, and say, 'I pity you people for not knowing, for not recognizing Atushi of Bingzhou.' People then called him by this name. After Emperor Shenwu of Qi moved to Ye, he often garrisoned Bingzhou because Jinyang was a place of military importance and the foundation of the royal enterprise. He sometimes came to Ye. All the important military and state affairs that had not yet been decided within the curtains, Atushi would reveal among the people first. In his later years, he was detained within the city, and people were sent to guard his home, not allowing him to leave without permission. If he were to escape, the crime would extend to...
門司。當日并州城三門。各有一禿師盪出。遮執不能禁。未幾有人從北州來云。禿師四月八日于雁門郡市捨命。郭下大家以香花送之埋于城外。并州人怪笑此語。謂之曰。禿師四月八日從汾橋過東出。一腳有鞋一腳徒跣。但不知入何坊巷。人皆見之。何云雁門死也。此人復往北州報語鄉邑。眾共開冢看之。唯見一隻履鞋耳。后還并州。齊神武以制約不從浪語不息慮動民庶。遂以祅惑戮之。沙門無發以繩鉤首。伏法之日舉州民眾詣市觀之。禿師含笑更無言語。刑后六七日有人從河西部落來云。道逢禿師形狀如故。但能負一繩籠禿師頭。與語不應急走西去。
僧達
釋僧達。俗姓李氏。上穀人。十五出家。遊學北代聽習為業。初經營山寺。將入谷口虎踞其前。乃祝曰。欲造一寺福被幽靈。若相許者可為避道。言訖尋去。及造寺竟安眾綜業。達返鄴京。夜有神現。身被黃服。拜而跪曰。弟子是戴山胡也。王及三谷正備供養。愿不須還。達曰。在山利少在京利多。貧道觀機而動。幸無遮止。又經靜夜有推戶者。稱曰山神之妻。曰日無暇今故參拜。並奉米糕一筐。進而重曰。僧無偏為禮佛之時。請兼弟子名也。達答糕可將還。后當爲禮佛兼名也。因令通禮之時一拜兼唱。達遣弟子道爽為山神讀金光明經。月餘有虎來
【現代漢語翻譯】 現代漢語譯本：門司（地名）。當日并州城（今山西太原）三個城門，各有一個禿頭僧人衝出，阻攔都無法禁止。不久有人從北州（泛指北方地區）來，說：『禿頭僧人四月八日在雁門郡（今山西代縣一帶）市集上舍身。郭（外城）下的大戶人家用香花送葬，埋在城外。』并州人奇怪地嘲笑這話，對他說：『禿頭僧人四月八日從汾橋（并州附近）過，向東走，一隻腳穿著鞋，一隻腳光著。只是不知道進了哪個街巷，人們都看見了，怎麼說在雁門死了呢？』這人又去北州告訴鄉里。大家一起打開墳墓看，只看見一隻鞋子。後來回到并州，齊神武（東魏權臣高歡）因為（僧人）不聽約束，胡言亂語不止，擔心擾亂百姓，就以妖言惑眾的罪名殺了他。沙門（出家人）沒有頭髮，用繩子鉤住頭。伏法那天，全州百姓都到市集觀看。禿頭僧人含笑，沒有說話。行刑后六七天，有人從河西部落（黃河以西的少數民族部落）來，說：『路上遇到禿頭僧人，樣子和以前一樣，只是揹著一個用繩子編的籠子，裝著禿頭僧人的頭。和他說話，他不回答，急忙向西走了。』
僧達（人名）
釋僧達（僧人的尊稱），俗姓李，上谷（今河北懷來一帶）人。十五歲出家，遊學北代（北魏都城，今山西大同），以聽講學習為業。起初經營山寺，將要進入谷口時，一隻老虎蹲踞在前面。於是（僧達）祝願說：『想要建造一座寺廟，讓福澤覆蓋幽靈。如果允許，請讓開道路。』說完，老虎就離開了。等到寺廟建成，安定僧眾，處理事務。僧達返回鄴京（東魏都城，今河北臨漳）。夜裡有神出現，身穿黃色的衣服，跪拜說：『弟子是戴山（山名）的胡神。大王和三谷（地名）正準備供養，希望您不要回去。』僧達說：『在山裡利益少，在京城利益多。貧道看情況而行動，希望不要阻止。』又經過一個安靜的夜晚，有人推門，自稱是山神之妻，說：『白天沒有空閑，今天特來拜見。並奉上一筐米糕。』接著又鄭重地說：『僧人沒有偏頗，在禮佛的時候，請兼帶弟子的名字。』僧達回答說：『糕可以拿回去，以後禮佛的時候，會兼帶你的名字。』於是命令弟子道爽為山神讀《金光明經》。一個月后，有老虎來。
【English Translation】 English version: Men Si (place name). On that day, three gates of Bingzhou City (present-day Taiyuan, Shanxi) each had a bald monk rush out, and attempts to stop them were unsuccessful. Soon after, someone came from Beizhou (a general term for the northern region) and said, 'The bald monk gave up his life in the market of Yanmen County (present-day Dai County, Shanxi) on the eighth day of the fourth month. Wealthy families outside the outer city gate held a funeral with incense and flowers and buried him outside the city.' The people of Bingzhou found this strange and laughed at him, saying, 'The bald monk passed over Fen Bridge (near Bingzhou) on the eighth day of the fourth month, heading east, with one foot shod and the other bare. We just don't know which alley he entered. Everyone saw him, so how can you say he died in Yanmen?' This person then went back to Beizhou to tell his village. Everyone opened the tomb together and saw only one shoe. Later, he returned to Bingzhou. Qi Shenwu (Gao Huan, a powerful minister of the Eastern Wei Dynasty) worried that (the monk) would not obey the rules, and his constant nonsensical talk would disturb the people, so he executed him for spreading heresy. The Shamen (monk) had no hair, and his head was hooked with a rope. On the day of the execution, the people of the entire state went to the market to watch. The bald monk smiled and said nothing. Six or seven days after the execution, someone came from the Hexi tribes (ethnic minority tribes west of the Yellow River) and said, 'I met the bald monk on the road, and he looked the same as before, except that he was carrying a rope cage with the bald monk's head in it. When I spoke to him, he didn't answer and hurried west.'
Seng Da (personal name)
Shi Sengda (a respectful title for a monk), whose secular surname was Li, was from Shanggu (present-day Huailai, Hebei). He became a monk at the age of fifteen and traveled to Beidai (the capital of the Northern Wei Dynasty, present-day Datong, Shanxi) to study and listen to lectures. Initially, he managed a mountain temple. When he was about to enter the valley entrance, a tiger squatted in front of him. So (Sengda) prayed, 'I want to build a temple to spread blessings to the spirits. If you allow it, please make way.' After he finished speaking, the tiger left. When the temple was completed, he settled the monks and handled affairs. Sengda returned to Yejing (the capital of the Eastern Wei Dynasty, present-day Linzhang, Hebei). At night, a god appeared, wearing yellow clothes, and knelt down and said, 'Your disciple is the Hu god of Dai Mountain (mountain name). The king and Sangu (place name) are preparing offerings, and I hope you don't go back.' Sengda said, 'There are few benefits in the mountains, and many benefits in the capital. This poor monk will act according to the situation, and I hope you won't stop me.' After another quiet night, someone pushed the door and claimed to be the wife of the mountain god, saying, 'I have no time during the day, so I came to visit today. I also offer a basket of rice cakes.' Then she solemnly said, 'The monk is impartial, so please include the disciple's name when worshiping the Buddha.' Sengda replied, 'You can take the cakes back, and I will include your name when worshiping the Buddha later.' So he ordered his disciple Dao Shuang to read the 'Golden Light Sutra' for the mountain god. After a month, a tiger came.
盜犬去。達聞之曰。此必小道人懈怠不為檀越讀經。具問之。果云。年日來別讀維摩耳。乃燒香禮佛告曰。昨雖誦余經其福亦屬檀越。若有靈鑒放犬還也。至曉犬還。看于頂上有衘嚙處。一日少覺微疾。端坐繩床。口誦般若。形氣調靜。遂終於洪谷山寺。春秋八十有二。
玄暢
釋玄暢。姓趙氏。河西金城人。少時家門為胡虜所滅。禍將及暢。虜師見暢而止之曰。此兒目光外射非凡童也。遂獲免。仍往涼州出家。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。路由代郡上谷。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。洞曉經律深入禪要佔記吉兇靡不誠驗。迄宋之季年乃飛舟遠舉。適成都止大石寺。手畫作金剛密跡等十六神像。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。其後惠太子遣使徴迎。敕命重疊辭不獲免。於是泛舟東下。中途動疾帶恙
【現代漢語翻譯】 現代漢語譯本：盜犬跑走了。達聞聽此事說：『這一定是小道人懈怠，沒有為施主讀經。』於是詳細詢問，果然如此，小道人說：『近些日子以來，我只是讀《維摩經》罷了。』於是達焚香禮佛，禱告說：『昨天雖然誦讀其他經書，但那些福報也屬於施主。如果真有靈驗，就讓犬自己回來吧。』到第二天早上，犬果然回來了，看到犬的頭頂上有被東西咬過的痕跡。一天，達稍微感到身體不適，就端坐在繩床上，口中誦唸《般若經》，形體氣息平和安靜，最終在洪谷山寺圓寂，享年八十二歲。
玄暢
釋玄暢，姓趙，是河西金城人。年少時，家門被胡虜所滅，災禍將要降臨到玄暢身上時，胡虜的將領看到玄暢後製止了手下，說：『這個孩子目光銳利，不是普通的兒童。』於是玄暢得以倖免。之後前往涼州出家。後來殘暴的胡虜消滅佛法，殘害各位沙門，只有玄暢得以逃脫。于元嘉二十二年閏五月十七日從平城出發，經過代郡上谷，向東跨越太行山，路經幽州冀州，向南轉彎將要到達孟津。手中只拿著一束楊柳枝和一小把蔥葉。胡虜的騎兵追趕，將要追上他時，玄暢就用楊柳枝擊打沙土，沙土飛揚，天色昏暗，人馬無法前進。過了一會兒，沙土停息，騎兵又追了上來。於是玄暢投身到河中，只用蔥葉插在鼻孔中來呼吸，在水中潛行。於八月一日到達揚州。玄暢精通經律，深入禪定，占卜吉兇，沒有不應驗的。到宋朝末年，就乘船遠行，到達成都，停留在大石寺。親手畫了金剛密跡等十六尊神像。升明三年，又遊歷西邊，觀看岷山山脈。於是在岷山郡北部廣陽縣境內，看到了齊後山，於是有了在此終老的想法。就在靠近巖石山谷的地方，結草為庵。弟子法期看到神人騎著馬，穿著青色的單衣，繞山一圈，還指示了建造佛塔的地方。在齊建元元年四月二十三日，建造寺廟，命名為齊興寺。之後惠太子派遣使者徵召玄暢，皇帝的命令多次下達，玄暢推辭不掉，於是乘船向東而下，中途發病，身體不適。
【English Translation】 English version: The stolen dog ran away. Da, upon hearing this, said, 'This must be because the young monk is lazy and not reciting scriptures for the patrons.' He inquired in detail, and it was indeed the case. The young monk said, 'In recent days, I have only been reading the Vimalakirti Sutra.' Thereupon, Da burned incense and paid homage to the Buddha, praying, 'Although I recited other scriptures yesterday, the merits also belong to the patrons. If there is a divine response, let the dog return on its own.' The next morning, the dog indeed returned, and it was seen that there were bite marks on the top of the dog's head. One day, Da felt slightly unwell, so he sat upright on a rope bed, reciting the Prajna Sutra. His form and breath were peaceful and quiet, and he eventually passed away at Honggu Mountain Temple, at the age of eighty-two.
The monk Xuan Chang, whose surname was Zhao, was a native of Jincheng in Hexi. In his youth, his family was destroyed by the barbarian invaders, and disaster was about to befall Xuan Chang. The barbarian general saw Xuan Chang and stopped his men, saying, 'This child's eyes shine outward; he is no ordinary child.' Thus, Xuan Chang was spared. Afterwards, he went to Liangzhou to become a monk. Later, the tyrannical barbarians destroyed the Buddhist Dharma and harmed the monks, but Xuan Chang managed to escape. On the seventeenth day of the intercalary fifth month of the twenty-second year of the Yuanjia era, he set out from Pingcheng, passed through Dai Commandery and Shanggu, crossed the Taihang Mountains eastward, passed through You and Ji Provinces, 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 Xuan Chang struck the sand with the willow branches, and the sand flew up, the sky darkened, and the men and horses could not advance. After a while, the sand settled, and the cavalry came again. Thereupon, Xuan Chang threw himself into the river, using only the scallion leaves inserted in his nostrils to breathe, and crossed the water. On the first day of the eighth month, he arrived in Yangzhou. Xuan Chang was well-versed in the sutras and precepts, deeply immersed in meditation, and his predictions of good and bad fortune were always accurate. At the end of the Song Dynasty, he sailed far away, arriving in Chengdu and staying at Da Shi Temple. He personally painted sixteen divine images, including the Vajra Secret Traces. In the third year of the Shengming era, he traveled west again, viewing the Min Mountains. Then, in Guangyang County, in the northern part of Minshan Commandery, he saw Qi Hou Mountain, and he resolved to spend his remaining years there. He built a thatched hut near the rocks and valleys. His disciple, Fa Qi, saw a divine man riding a horse, wearing a blue single garment, circling the mountain once, and also indicated the place to build a pagoda. On the twenty-third day of the fourth month of the first year of the Jianyuan era of the Qi Dynasty, he built a monastery and named it Qi Xing Temple. Later, Prince Hui sent envoys to summon Xuan Chang, and the emperor's orders were repeated many times, but Xuan Chang could not refuse, so he sailed east, and fell ill on the way.
至京。傾眾阻望。少時而卒。春秋六十有九。
曇超
釋曇超。姓張氏。清河人。形長八尺容正可觀。蔬食布衣一中而已。初止都龍華寺。元嘉末南遊始興。遍觀山水。獨宿松下。虎兕不傷。大明中還都。至齊太祖即位。被敕往遼東弘贊禪道。停彼二年大行法化。建元末還京。俄又適錢唐靈隱山。一定累日。忽見一人來禮曰。弟子居在七里灘。以富陽縣人鑿麓山下侵壞龍室。群龍共忿。誓三百日不雨。今已百日田地枯涸。欲屈道德前行必能感致甘雨。潤澤蒼生功有歸也。超許之。神乃去。超南行五日至赤城山。為龍咒愿。至夜群龍化作人來禮拜。超更說法。因乞三歸。自稱是龍。超請其降雨。乃相看無言。其夜與超夢雲。本因忿立誓。師既導之以善。不敢違命。明日晡當降雨。至期沾足歲以。大熟以永。明十年卒。春秋七十有四。
法度
釋法度。黃龍人也。南齊初游于金陵。高士齊郡名僧紹。隱居瑯邪之攝山。挹度清真待以師友。及亡舍所居山為棲霞寺。先是有道士欲以寺地為觀。住者輒死。后為寺猶多恐動。自度居之群妖皆息。經歲余忽聞人馬鼓角之聲。俄見一人投刺于度曰靳尚。度命前之。尚形甚都雅羽衛亦眾。致敬畢乃言。弟子王有此山七百餘年矣。神道有法物不得。於前后棲托或
【現代漢語翻譯】 現代漢語譯本： 到達京城，眾人傾心仰望。不久后圓寂，享年六十九歲。
曇超
釋曇超，俗姓張，清河人。身材高大，容貌端正，令人敬仰。飲食清淡，身著布衣，生活簡樸。最初住在都城的龍華寺。元嘉末年，南遊始興，遍覽山水，獨自在松樹下住宿，老虎和犀牛都不傷害他。大明年間返回都城。到齊太祖即位，奉旨前往遼東弘揚禪道。在那裡停留了兩年，大力推行佛法教化。建元年末返回京城。不久后又前往錢塘靈隱山，入定數日。忽然見到一人前來禮拜說：『弟子住在七里灘，因為富陽縣人開鑿麓山，侵壞了龍宮，群龍都很憤怒，發誓三百年不下雨。現在已經一百天了，田地都乾涸了。想請您前往，必定能夠感應到甘雨，滋潤百姓，功德無量。』曇超答應了他。神就離開了。曇超向南走了五天到達赤城山，為龍誦經祈福。到了晚上，群龍化作人來禮拜。曇超更為他們說法，並請求皈依三寶，自稱是龍。曇超請他們降雨，龍互相看著，沒有說話。當晚在曇超的夢中說：『本來因為憤怒而立下誓言，您既然用善引導我們，不敢違背您的命令。』第二天下午應當降雨。到了那天，降雨充足，當年獲得大豐收。明十年圓寂，享年七十四歲。
法度
釋法度，黃龍人。南齊初年遊歷金陵。高士齊郡名僧紹，隱居在瑯邪的攝山，非常敬重法度，待他如師友。紹圓寂后，將所居住的山舍捐獻出來作為棲霞寺。先前有道士想把寺廟的土地作為道觀，居住的人往往死去。後來改為寺廟，仍然有很多令人恐懼的事情。自從法度居住在這裡，各種妖怪都平息了。過了一年多，忽然聽到人馬鼓角的聲音。不久看見一個人遞上名片給法度，上面寫著靳尚。法度命人帶他進來。靳尚的形貌非常文雅，儀仗隊也很眾多。行禮完畢后說：『弟子是這裡的山神，擁有這座山七百多年了。神道有規矩，不能在前後棲息或'
【English Translation】 English version: He arrived in the capital, where he was greatly admired. He passed away shortly after, at the age of sixty-nine.
Tanchao (Name of a monk)
The monk Shi Tanchao (Monk Tanchao), whose lay surname was Zhang, was a native of Qinghe (A place name). He was eight feet tall and had a dignified appearance. He ate vegetarian food, wore simple clothes, and lived a simple life. He initially resided at Longhua Temple (Dragon Flower Temple) in the capital. At the end of the Yuanjia era (era name), he traveled south to Shixing (A place name), where he visited mountains and rivers. He slept alone under pine trees, unharmed by tigers and rhinoceroses. During the Daming era (era name), he returned to the capital. When Emperor Taizu of Qi (Emperor of the Southern Qi Dynasty) ascended the throne, he was ordered to go to Liaodong (A place name) to promote Chan Buddhism. He stayed there for two years, vigorously spreading the Dharma. At the end of the Jianyuan era (era name), he returned to the capital. Soon after, he went to Lingyin Mountain (Soul's Retreat Temple) in Qiantang (A place name), where he entered meditation for several days. Suddenly, he saw a person come to pay respects and say, 'Your disciple lives in Qilitan (Seven Mile Beach). Because the people of Fuyang County (A place name) are excavating the foot of Lushan Mountain (Deer Mountain), damaging the dragon palace, the dragons are very angry and have vowed not to rain for three hundred days. Now it has been a hundred days, and the fields are dry. I would like to ask you to go there, and you will surely be able to bring sweet rain, nourish the people, and gain great merit.' Tanchao agreed. The spirit then left. Tanchao traveled south for five days to Chicheng Mountain (Red Castle Mountain), where he chanted sutras and prayed for the dragons. At night, the dragons transformed into humans and came to pay respects. Tanchao further preached the Dharma to them and asked them to take refuge in the Three Jewels (Buddha, Dharma, Sangha), claiming to be dragons. Tanchao asked them to send rain, and the dragons looked at each other without speaking. That night, they said in Tanchao's dream, 'Originally, we made a vow out of anger, but since you have guided us with goodness, we dare not disobey your command.' It should rain tomorrow afternoon. On that day, there was sufficient rain, and the year was a great harvest. He passed away in the tenth year of Ming, at the age of seventy-four.
Fadu (Name of a monk)
The monk Shi Fadu (Monk Fadu) was a native of Huanglong (Yellow Dragon). In the early years of the Southern Qi Dynasty, he traveled to Jinling (A place name). The noble scholar Shao (Name of a monk) of Qijun (A place name), a famous monk, lived in seclusion on Sheshan Mountain (Capture Mountain) in Langya (A place name). He greatly respected Fadu and treated him as a teacher and friend. After Shao passed away, he donated the mountain dwelling to become Qixia Temple (棲霞寺). Previously, there were Taoists who wanted to use the temple land as a Taoist temple, but those who lived there often died. Later, it was changed to a temple, but there were still many frightening events. Since Fadu lived here, all the demons have been pacified. After more than a year, suddenly heard the sound of human horses, drums and horns. Soon saw a person handing a business card to Fadu, which read Jin Shang (Name of a spirit). Fadu ordered someone to bring him in. Jin Shang's appearance was very elegant, and his entourage was also numerous. After paying respects, he said, 'Your disciple is the mountain god here and has owned this mountain for more than seven hundred years. The divine way has rules, and objects cannot be sheltered before or after.'
非真直。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。明日一人送錢一萬並香燭等。疏云。弟子靳尚奉供。至其月十五日度為設會。尚又來同眾禮拜行道受戒而去。既而攝山廟巫夢神告曰。吾已受戒于度法師矣。今後祠祭勿得殺戮。由是廟中薦獻菜飯而已。度嘗動散寢于地。見尚從外來以手摩頭足而去。頃之復來持一琉璃。甌中如水以奉度。味甘而冷。度所苦即間。其徴感如此。
惠瑱
釋惠瑱。未詳其氏族。住上黨元門寺。奉戒真確禪懺為業。后遇國滅三寶。瑱抱持經像隱於深山。遇賊欲劫初未覺也。忽見一人形長丈餘。美貌髯顏具好衣服乘白馬朱骔。自山頂來徑至瑱前。下馬謂曰。今夜賊至師可急避。瑱居懸崖之下。絕無餘道。疑是山神。乃曰。今佛法毀滅貧道容身無地。故來依役檀越。今有賊來。正可於此取死更何逃竄。神曰。師既遠投弟子。弟子亦能護師。遂失所在。當夜忽降大雪可深丈餘。雪深道隔遂免賊難。后晴路開群賊重來。神遂告山下諸村曰。賊欲劫瑱師汝等急往共救乃。各嚴器仗入山拒擊賊。便驚散。每日恒憑神力安業山阜。不測其終。
僧群
【現代漢語翻譯】 現代漢語譯本： 『不真誠正直』，因此死亡和疾病接踵而至，這也是他的命運。法師的道德是（我）所歸向的，（我）恭敬地獻上（這些東西）供奉給您，並希望受持五戒，永結來世的因緣。度（指度法師）說：『人神之道不同，不能互相屈就。況且施主您享受血食祭祀，這正是五戒所禁止的。』靳尚說：『如果準備好門徒，就先去除殺戮。』於是告辭離去。第二天，一人送來錢一萬，以及香燭等物，疏文中寫道：『弟子靳尚奉獻供養。』到了那月十五日，度法師為他設齋會。靳尚又來，與眾人一起禮拜行道，受戒而去。不久，攝山廟的巫師夢見神明告訴他說：『我已經從度法師那裡受戒了。今後祠祭，不得殺戮。』因此廟中只用菜飯作為祭品。度法師曾經隨意地在地上睡覺，看見靳尚從外面來，用手撫摩他的頭和腳而去。一會兒又來，拿著一個琉璃碗，碗中好像有水，獻給度法師，味道甘甜而清涼。度法師所受的痛苦立刻減輕。他的徵驗感應就是這樣。
惠瑱（人名，音譯）
釋惠瑱（人名，音譯），不清楚他的氏族。住在上黨元門寺，奉持戒律真誠而堅定，以禪定懺悔為業。後來遇到國家滅亡，三寶（指佛、法、僧）遭難，惠瑱抱著經書和佛像，隱居在深山中。遇到盜賊想要搶劫，起初沒有察覺。忽然看見一個人，身高一丈多，容貌俊美，鬍鬚很長，穿著華麗的衣服，騎著一匹白馬，紅色的馬尾。從山頂而來，直接來到惠瑱面前，下馬說道：『今夜盜賊將至，法師您要趕快躲避。』惠瑱住在懸崖之下，沒有其他的道路可以逃生。懷疑是山神，於是說：『現在佛法毀滅，貧道沒有容身之地，所以來依附檀越（指施主）。現在有盜賊來，正好可以在這裡取死，還逃到哪裡去呢？』神說：『法師既然遠道投奔弟子，弟子也能保護法師。』說完就消失了。當夜忽然降下大雪，雪深一丈多，雪深阻隔了道路，因此免除了盜賊的災難。後來天晴道路開通，盜賊再次前來。神就告訴山下的各個村莊說：『盜賊想要搶劫惠瑱法師，你們趕快去一起救他。』於是各自拿著武器，進入山中抵抗盜賊，盜賊便驚慌逃散。惠瑱每日恒常憑藉神力，在山丘上安身立業，無法預測他的結局。
僧群（人名，音譯）
【English Translation】 English version: 'Not being true and upright,' therefore death and disease followed one after another, and this was also his fate. The Dharma Master's virtue is what (I) turn to. (I) respectfully offer (these things) to you, and wish to receive the Five Precepts, to form a lasting bond for future lives.' Du (referring to Dharma Master Du) said, 'The paths of humans and gods are different and cannot be mutually compromised. Moreover, donor, you enjoy blood sacrifices, which are precisely what the Five Precepts forbid.' Jin Shang said, 'If preparing disciples, then first remove killing.' Thereupon, he bid farewell and departed. The next day, a person sent 10,000 coins, along with incense and candles, etc. The memorial stated, 'Disciple Jin Shang offers these as tribute.' On the fifteenth day of that month, Du held a vegetarian feast for him. Jin Shang came again, and together with the assembly, paid respects, practiced the Way, received the precepts, and departed. Soon after, the shaman of Sheshan Temple dreamed that the god told him, 'I have already received the precepts from Dharma Master Du. From now on, in sacrificial rites, do not kill.' Therefore, the temple only offered vegetarian meals as sacrifices. Dharma Master Du once casually slept on the ground, and saw Jin Shang coming from outside, stroking his head and feet before leaving. A moment later, he came again, holding a crystal bowl, with something like water inside, offering it to Du. It tasted sweet and cool. The suffering that Du was experiencing immediately lessened. His signs and responses were like this.
Hui Zhen (name of a person)
The Venerable Hui Zhen (name of a person), his clan is not known. He lived in Yuanmen Temple in Shangdang, upholding the precepts sincerely and firmly, practicing meditation and repentance as his profession. Later, when the country was destroyed and the Three Jewels (Buddha, Dharma, Sangha) suffered calamity, Hui Zhen embraced the scriptures and Buddha images, and lived in seclusion in the deep mountains. He encountered thieves who wanted to rob him, but he did not notice it at first. Suddenly, he saw a person, more than ten feet tall, with a handsome face, a long beard, wearing magnificent clothes, riding a white horse with a red mane. Coming from the top of the mountain, he went directly to Hui Zhen, dismounted, and said, 'Tonight, thieves will arrive, Dharma Master, you must quickly flee.' Hui Zhen lived below a cliff, with no other way to escape. Suspecting that it was a mountain god, he said, 'Now that the Buddha Dharma is being destroyed, this poor monk has no place to live, so I have come to rely on the donor (referring to a benefactor). Now that thieves are coming, it is better to die here, where else can I flee?' The god said, 'Since the Dharma Master has come from afar to seek refuge with this disciple, this disciple can also protect the Dharma Master.' Then he disappeared. That night, it suddenly snowed heavily, more than ten feet deep. The deep snow blocked the road, thus avoiding the disaster of the thieves. Later, when the weather cleared and the road opened, the thieves came again. The god then told the villages below the mountain, 'The thieves want to rob Dharma Master Hui Zhen, you must quickly go together to save him.' Thereupon, each took up weapons and entered the mountain to resist the thieves, and the thieves were frightened and scattered. Every day, Hui Zhen constantly relied on the power of the god to establish himself on the hills, and his end could not be predicted.
Seng Qun (name of a person)
釋僧群。清貧守節蔬食持經。居羅江縣之霍山。構立茅室。孤在海中。上有石盂。水深六尺。常有清流。古老相傳是群仙所宅。群因絕粒。其菴舍與石盂。隔一小澗。常以木為梁。由之汲水。年至一百三十。忽見一折翅鴨當梁頭。群將舉錫撥之。恐有轉傷。因此迴歸。遂絕水數日而終。臨終謂左右曰。我少時曾折一鴨翅。驗此以為報也。
神僧傳卷第三(終) 大正藏第 50 冊 No. 2064 神僧傳
神僧傳卷第四
慧通
釋慧通。不知何許人。宋元嘉中見在壽春。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。江陵有邊僧歸者。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慧緒住三層寺。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
【現代漢語翻譯】 現代漢語譯本 釋僧群，清貧守節，以蔬菜為食，誦持經文。居住在羅江縣的霍山，搭建了一間茅屋，獨自住在山中。茅屋上方有一石盂（石製容器），水深六尺，常有清澈的流水。古老的傳說中，這裡是群仙居住的地方。僧群因此斷絕穀物。他的菴舍與石盂之間，隔著一條小澗，他常用木頭做成橋樑，由此取水。到了一百三十歲時，忽然看見一隻折斷翅膀的鴨子在橋樑的盡頭。僧群想要舉起錫杖撥開它，又恐怕會再次傷害到它，因此返回。於是斷絕飲水數日而終。臨終時對身邊的人說：『我年少時曾經摺斷一隻鴨子的翅膀，應驗在此，這是報應啊。』
《神僧傳》卷第三（終） 《大正藏》第50冊 No. 2064 《神僧傳》
《神僧傳》卷第四
慧通
釋慧通，不知道是哪裡人。宋元嘉年間出現在壽春。睡覺和住宿沒有固定的地方，遊歷于各個村落。飲酒宴會和吃東西與普通人沒有區別。常常自稱是鄭散騎（官名）。說一些還沒有發生的事情，常常會應驗。江陵有一個名叫邊僧歸的僧人，在壽春做生意。將要返回家鄉時，在路上遇到慧通，慧通說想要寄託一些東西。僧歸當時揹負著沉重的擔子，堅決推辭。慧通於是強行將東西放在他的擔子上，而僧歸竟然一點也不覺得重。走了幾里路后，慧通就告別離去，對僧歸說：『我有一個姐姐在江陵做尼姑，法名叫慧緒，住在三層寺。你可以為我打聽一下，說我想要去。』說完忽然不見。僧歸回頭看擔子上所寄託的東西也消失了。僧歸到達江陵后，找到了慧緒，詳細地說了這件事。慧緒說自己並沒有這樣的弟弟，也不知道是怎麼回事。於是親自前往壽春尋找慧通，最終也沒有相見。慧通後來自己去了江陵，而慧緒已經去世。慧通進入慧緒的房間，詳細地詢問了情況。因此在江陵停留了一段時間。經過人家的墳墓，沒有不清楚他們的氏族、死亡年月的。告訴別人，別人去詢問，都像他說的那樣。有時指明偷竊的人，說出他們的罪狀。於是盜賊們遠遠地看見慧通，就都繞道躲避。又在江津的路上遇到一個人，忽然
【English Translation】 English version The monk Sengqun, lived a life of poverty and chastity, subsisting on vegetables and reciting scriptures. He resided on Mount Huo in Luojiang County, where he built a thatched hut, living alone in the mountains. Above the hut was a stone basin (stone container), six feet deep, which constantly had clear flowing water. Ancient legends said that this was the dwelling place of immortals. Sengqun therefore abstained from grains. His hermitage and the stone basin were separated by a small stream, and he often used wood as a bridge to draw water. When he reached the age of one hundred and thirty, he suddenly saw a duck with a broken wing at the end of the bridge. Sengqun intended to raise his錫杖(khakkhara, a Buddhist monk's staff) to push it away, but fearing that he might injure it further, he turned back. As a result, he abstained from water for several days and died. On his deathbed, he said to those around him: 'When I was young, I once broke a duck's wing, and this is the retribution for it.'
Shēng Sēng Zhuàn (Biographies of Divine Monks) Volume 3 (End) Taisho Tripitaka Volume 50, No. 2064, Shēng Sēng Zhuàn (Biographies of Divine Monks)
Shēng Sēng Zhuàn (Biographies of Divine Monks) Volume 4
Huitong
The monk Huitong, it is not known where he came from. During the Yuanjia period of the Song dynasty, he was seen in Shouchun. He had no fixed place to sleep or stay, and he traveled around the villages. His drinking, feasting, and eating were no different from ordinary people. He often called himself Zheng Sanqi (an official title). He often spoke of things that had not yet happened, and they often came true. There was a monk named Bian Senggui from Jiangling, who was doing business in Shouchun. When he was about to return home, he met Huitong on the road, who said he wanted to entrust some things to him. Senggui was carrying a heavy load at the time and firmly refused. Huitong then forcibly placed the things on his load, and Senggui did not feel any heavier. After walking a few miles, Huitong said goodbye and left, saying to Senggui: 'I have an older sister in Jiangling who is a nun, named Huixu, who lives in the Three-Story Temple. Can you inquire about her for me, and say that I want to go there?' After speaking, he suddenly disappeared. Senggui looked back and the things entrusted to him had also disappeared. After Senggui arrived in Jiangling, he found Huixu and told her about the matter in detail. Huixu said that she did not have such a younger brother and did not know what was going on. So she went to Shouchun herself to look for Huitong, but never met him. Huitong later went to Jiangling himself, but Huixu had already passed away. Huitong entered Huixu's room and inquired about the situation in detail. Therefore, he stayed in Jiangling for a while. When passing by people's graves, he knew all about their clans and the years of their deaths. He told others, and when they inquired, it was just as he said. Sometimes he pointed out thieves and spoke of their crimes. Therefore, when the thieves saw Huitong from afar, they would all detour to avoid him. Also, on the road in Jiangjin, he met a person, and suddenly
以杖打之語云。何駃歸去。看汝家若為。此人至家。果延火所及舍物蕩盡。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。就看已死後數十日。復有人於市中見之。追及共語。久之乃失。
邵碩
沙門邵碩。康居國人。與志公最善。出入經行不問夜旦。意欲求之則去。游益州以滑稽言事能發人歡笑。因勸以善。家家喜之。至人家眠地者。家必有死。就人求細席者必有小兒亡。時咸以此為讖。至四月八日成都行化。碩于眾中作師子形。爾日郫縣亦言見碩作師子形。乃悟分其身也。刺史蕭慧開及劉孟明。皆挹事之。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。寧自乞食以清宴不能與阿夫竟殘年。后忽著布帽詣明。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。玉除之。及明卒仲玉果行州事。是年九月將亡。謂沙門法進曰。愿露骸松下然腳須著屐。進諾之。已而化。舁其尸露之。明日往視失所在。俄有自郫縣來者曰。昨見碩公著一屐行市中。曰為我語進公。小兒見欺止為我只屐。進驚問之沙彌。答曰。舁尸時一屐墮。行急不及系也法愿。
釋法愿
【現代漢語翻譯】 現代漢語譯本： 『用棍子打他』，（有人）這樣說，『讓他趕緊回去，看看他家會怎麼樣。』 這人回到家，果然大火蔓延，家裡的東西都被燒光了。齊永元初年，（這人）忽然去找認識的人任漾，非常著急地要酒，說『我今天要遠行了，以後不會再見面了。』 替我謝謝各位朋友，並勸他們應該精勤地修善事為先。喝完酒後，（這人）走到墻邊躺在地上。去看他時已經死了。過了幾十天，又有人在集市上看見他，追上去和他說話。過了很久，（這人）就不見了。
邵碩（人名）
沙門（出家人）邵碩，是康居國（古國名，在中亞）人，和志公（僧人）關係最好。進進出出，行走坐臥，不分白天黑夜。想去哪裡就去哪裡。在益州（地名）用滑稽的語言勸人行善，能引人發笑，因此勸人向善。家家戶戶都喜歡他。到人家睡覺的地方，這家必定有人去世。向人要小蓆子，必定有小孩死亡。當時的人都把這當作預兆。到了四月八日，在成都（地名）舉行佛事活動，邵碩在人群中做出獅子的形狀。那天，郫縣（地名）也有人說看見邵碩做出獅子的形狀。人們這才明白他是分身了。刺史（官名）蕭慧開和劉孟明（人名），都很敬重他。劉孟明讓他的兩個小妾穿上男子的衣服，試探邵碩說：『把這兩個人給您做侍從可以嗎？』 邵碩喜歡說韻語，就對孟明說：『寧願自己乞討來保持清白，也不能和阿夫（指劉孟明）一起過完殘年。』 後來，（邵碩）忽然戴著布帽子去拜訪孟明。不久，孟明就去世了。在此之前，孟明的長史（官名）沈仲玉改變了鞭打的規矩，變得非常嚴格。邵碩對仲玉說：『天地嗷嗷從此起（指苛政擾民），如果廢除鞭打的規矩，你就能當刺史。』 仲玉廢除了鞭打的規矩。等到孟明去世后，仲玉果然代理州里的事務。這年九月，邵碩將要去世，對沙門法進說：『我希望把屍體暴露在松樹下，然後燒掉我的腳，必須穿著木屐。』 法進答應了他。之後，邵碩就圓寂了。人們抬著他的屍體暴露在外面。第二天去看，屍體不見了。不久，有從郫縣來的人說：『昨天看見邵碩穿著一隻木屐在集市上走。』 （邵碩）說：『替我告訴法進，小孩子欺騙我，只為我留下一隻木屐。』 法進驚訝地問沙彌（小和尚），沙彌回答說：『抬屍體的時候，一隻木屐掉了，走得急沒來得及繫上。』 法愿（人名）。
釋法愿（僧人）
【English Translation】 English version: '(Someone) hit him with a stick,' it was said, 'Let him go back quickly and see what happens to his house.' This person returned home, and indeed a fire spread, and the things in his house were all burned. In the early years of Yongyuan in the Qi dynasty, (this person) suddenly went to Ren Yang, an acquaintance, urgently asking for wine, saying, 'I am going on a long journey today, and I will not see you again.' Thank all my friends for me, and advise them to diligently cultivate good deeds first. After drinking the wine, (this person) went to the wall and lay on the ground. When they went to see him, he was already dead. After several decades, someone saw him in the market again, chased after him and talked to him. After a long time, (this person) disappeared.
Shao Shuo (person's name)
The Shramana (monk) Shao Shuo was a native of Kangju (an ancient country in Central Asia), and was very close to Zhi Gong (a monk). He went in and out, walked and sat, regardless of day or night. He went wherever he wanted. In Yizhou (place name), he used humorous language to persuade people to do good, which could make people laugh, so he persuaded people to do good. Every household liked him. When he went to someone's sleeping place, someone in that family would definitely die. When he asked someone for a small mat, a child would definitely die. People at that time regarded this as a sign. On the eighth day of April, a Buddhist event was held in Chengdu (place name), and Shao Shuo made the shape of a lion in the crowd. On that day, someone in Pixian (place name) also said that they saw Shao Shuo making the shape of a lion. People then realized that he was dividing his body. The governor (official title) Xiao Huikai and Liu Mengming (person's name) both respected him very much. Liu Mengming had his two concubines wear men's clothes and tested Shao Shuo, saying, 'Is it okay to give these two people to you as attendants?' Shao Shuo liked to speak in rhyme, so he said to Mengming, 'I would rather beg for food myself to maintain my purity than spend my remaining years with Afu (referring to Liu Mengming).' Later, (Shao Shuo) suddenly visited Mengming wearing a cloth hat. Soon after, Mengming passed away. Before this, Shen Zhongyu, Mengming's chief secretary (official title), changed the rules of flogging, making them very strict. Shao Shuo said to Zhongyu, 'The world is in turmoil from this (referring to the oppressive government disturbing the people), if you abolish the rules of flogging, you will become the governor.' Zhongyu abolished the rules of flogging. After Mengming passed away, Zhongyu indeed acted as the governor of the state. In September of this year, Shao Shuo was about to pass away, and said to the Shramana Fajin, 'I hope to expose my body under the pine tree, and then burn my feet, and I must wear clogs.' Fajin agreed to him. After that, Shao Shuo passed away. People carried his body and exposed it outside. The next day, when they went to see it, the body was gone. Soon after, someone from Pixian came and said, 'Yesterday I saw Shao Shuo walking in the market wearing one clog.' (Shao Shuo) said, 'Tell Fajin for me, the child deceived me, only leaving me one clog.' Fajin was surprised and asked the Shami (little monk), and the Shami replied, 'When carrying the body, one clog fell off, and we were in a hurry and didn't have time to tie it.' Fayan (person's name).
Shi Fayan (monk)
。本姓鐘氏。名武厲。先穎川長社人。祖世避難移居吳興長城。家本事神身習鼓舞。世間雜伎及蓍爻占相備盡其妙。嘗以鏡照面云。我不久當見天子。於是出都住沈橋。以傭相自業。宗殼沈慶之微時請願相。愿曰。宗君應為三州刺史。沈公當位極三公。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。取東治囚及一奴美顏色者。飾以衣冠令愿相之。愿指囚曰。君多危難下階便應鉗鎖。謂奴曰。君是下賤人。乃暫得免耶。帝異之。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。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。陳諫亦然。齊高帝親事幼主。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。永元一年卒。春秋八十二。
寶誌
釋寶誌。本姓朱氏。金城人。初朱氏婦聞兒啼鷹巢中。梯樹得之。舉以為子。七歲依鐘山僧儉出家修習禪業。往來皖山劍水之下。面方而瑩徹如鏡。手足皆鳥爪。止江東道林寺。至宋大始初忽如僻異。居止無定飲食無時。發
【現代漢語翻譯】 現代漢語譯本： 鐘愿，本姓鐘，名武厲，先祖是穎川長社人。爲了躲避戰亂，他的祖輩遷居到吳興長城。他家世代以事奉神靈為業，他本人也精通鼓舞、世間雜技以及蓍草占卜和麵相之術，無不精妙。他曾經對著鏡子照自己的臉說：『我不久將要見到天子。』於是離開家鄉，到都城住在沈橋，以替人看相為業。宗殼和沈慶之在地位卑微的時候，鐘愿就給他們看過相。他對宗殼說：『您將來應該能當上三州刺史。』對沈慶之說：『您將來的官位能達到三公。』像這樣，他給很多人看過相，記載他所說的近事，應驗的沒有一件是假的。於是他的名聲傳到了宋太祖那裡。太祖召見了他，找來東治的囚犯和一個容貌姣好的奴隸，給他們穿戴上衣帽，讓鐘愿給他們看相。鐘愿指著囚犯說：『您將會有很多危難，走下臺階就要被戴上刑具。』對奴隸說：『您是**人，才能暫時免於刑罰啊。』皇帝認為他很奇異，就下令他住在後堂，讓他傳授陰陽秘術。後來不久，鐘愿請求出家，三次請求才被允許。他做了上定林寺遠公的弟子。等到孝武帝登基，宗殼出鎮廣州，帶著鐘愿一同前往，尊奉他為五戒之師。恰逢譙王作亂，宗殼向鐘愿詢問對策。鐘愿說：『跟隨您來，我錯誤地殺了人。現在太白星侵犯南斗星，按照天象應該誅殺大臣。您應該趕快改變計劃，一定能立下大功。』結果正如鐘愿所說，宗殼升任豫州刺史，又帶著鐘愿一同前往。等到竟陵王蕭子良舉兵作亂，鐘愿也這樣勸諫。齊高帝親自處理年幼皇帝的事務，常常有難以預料的憂慮，每次都向鐘愿詢問。鐘愿說：『七個月后就能安定下來。』結果正如他所說。等到高帝即位，以對待老師的禮節來對待他。武帝即位后也對他非常尊敬。永元元年去世，享年八十二歲。 寶誌 釋寶誌，本姓朱，是金城人。當初，朱家的妻子聽到鷹巢中有嬰兒的啼哭聲，就搭梯子爬上樹，把嬰兒取了下來，收養為兒子。七歲時，他依附鐘山僧人儉出家，修習禪業，經常往來於皖山和劍水一帶。他的面容方正，光潔如鏡，手腳都像鳥爪。他住在江東道林寺。到了宋大始初年，忽然變得行為怪異，居無定所，飲食無時，頭髮
【English Translation】 English version: Zhong Yuan, whose original surname was Zhong and given name was Wu Li, was originally from Changshe in Yingchuan. To escape the chaos of war, his ancestors moved to Changcheng in Wuxing. His family had been engaged in serving the spirits for generations, and he himself was proficient in drumming and dancing, worldly acrobatics, and divination using yarrow stalks and face reading, all of which he mastered. He once looked at his face in the mirror and said, 'I will soon see the Son of Heaven.' So he left his hometown and lived in Shenqiao in the capital, making a living by reading faces for people. When Zong Ke and Shen Qingzhi were in humble positions, Zhong Yuan read their faces. He said to Zong Ke, 'You should become the governor of three prefectures in the future.' He said to Shen Qingzhi, 'Your future official position will reach the Three Dukes.' Like this, he read faces for many people, and the recent events he predicted were all accurate. Thus, his reputation spread to Emperor Taizu of the Song Dynasty. Taizu summoned him and brought a prisoner from Dongzhi and a beautiful slave, dressed them in clothes and hats, and asked Zhong Yuan to read their faces. Zhong Yuan pointed to the prisoner and said, 'You will have many dangers, and you will be shackled as soon as you step down the steps.' He said to the slave, 'You are a ** person, so you can temporarily avoid punishment.' The emperor thought he was very strange, so he ordered him to live in the back hall and teach him the secret arts of yin and yang. Not long after, Zhong Yuan requested to become a monk, and he was allowed to do so after three requests. He became a disciple of Yuan Gong of Shangdinglin Temple. When Emperor Xiaowu ascended the throne, Zong Ke went to Guangzhou to govern, taking Zhong Yuan with him, and respected him as a teacher of the Five Precepts. Coincidentally, Prince Qiao rebelled, and Zong Ke asked Zhong Yuan for advice. Zhong Yuan said, 'Following you, I wrongly killed people. Now the planet Venus is invading the constellation of the Southern Dipper, and according to the celestial phenomena, ministers should be killed. You should quickly change your plans, and you will surely make great achievements.' As Zhong Yuan said, Zong Ke was promoted to the governor of Yuzhou, and he took Zhong Yuan with him again. When Prince Jingling, Xiao Ziliang, raised troops to rebel, Zhong Yuan also advised him in this way. Emperor Gao of Qi personally handled the affairs of the young emperor and often had unpredictable worries, and he always asked Zhong Yuan for advice. Zhong Yuan said, 'It will be settled in seven months.' As he said. When Emperor Gao ascended the throne, he treated him with the etiquette of a teacher. Emperor Wu also respected him very much after he ascended the throne. He died in the first year of Yongyuan, at the age of eighty-two. Baozhi Shi Baozhi, whose original surname was Zhu, was from Jincheng. Initially, Zhu's wife heard the crying of a baby in an eagle's nest, so she climbed up the tree with a ladder and took the baby down, adopting him as her son. At the age of seven, he became a monk under the monk Jian of Zhongshan, practicing Chan Buddhism, and often traveled between Wanshan and Jianshui. His face was square and as bright as a mirror, and his hands and feet were like bird claws. He lived in Daolin Temple in Jiangdong. In the early years of the Song Dynasty, he suddenly became eccentric, living in no fixed place, eating at no fixed time, and his hair
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。與人言始若難曉。后皆效驗。時或賦詩言如讖記。江東士庶皆共事之。齊武帝謂其惑眾收駐建康。既旦人見其入市。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。既而齊文惠太子竟陵王子良。並送食餉志。果如其言。建康令呂文顯以事聞。武帝即迎入宮居之後堂。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。帝怒遣推檢其所合。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。並云昨宿且去。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。方知其身份三處宿焉。志常盛冬袒行。沙門寶亮欲以衲衣遺之。未及發言。忽來引衲而去。后假齊武帝神力。使見高帝于地下常受錐刀之苦。帝自是永廢錐刀。武帝又常于華林園召志。志忽著三重布帽以見。俄而武帝崩。文惠太子及豫章王相繼而薨。永明中常住東宮後堂。一日平明從門出入。忽云。門上血污衣褰衣走過。及鬱林見害車載出。此帝頸血流於門限。齊衛尉胡諧疾病請志。志註疏云明屈。明日竟不往。是日諧亡。載尸還宅。志曰。明日尸出也。齊太尉司馬
【現代漢語翻譯】 現代漢語譯本 他身高數寸，經常光著腳在街巷行走，手持一根錫杖（一種金屬手杖）。錫杖頭上掛著剪刀和鏡子，有時也掛著一兩匹絲綢。在齊建元年間，人們開始看到他顯現出奇異的跡象。他可以幾天不吃飯，卻沒有任何飢餓的樣子。他和人說話，起初好像難以理解，但後來都應驗了。他有時會作詩，說的話就像讖語一樣。江東的士人和百姓都一起侍奉他。齊武帝認為他迷惑百姓，就把他收押在建康。第二天早上，人們看到他出現在市場上，再檢查監獄，發現他仍然在那裡。他告訴獄吏說：『門外有兩輛車送食物來，用金缽盛著飯，你可以去取。』不久，齊文惠太子和竟陵王子良都送食物來供養他，果然像他所說的那樣。建康令呂文顯把這件事稟告了武帝，武帝就迎接他入宮，居住在後堂。一次宮中取消了內宴，他也能隨著眾人一起出去。後來，有人在景陽山上看到另一個他，和七個僧人在一起。武帝很生氣，派人去查究他與誰勾結。官吏稟告說，他早就出宮在省里了，正用墨塗抹自己的身體。當時僧正法獻想送一件袈裟給他，派人到龍光寺和罽賓寺去尋找他，都說他昨天在這裡住宿，然後離開了。又到他經常去的厲侯伯家尋找他，厲侯伯說：『他昨天在這裡修行，早上睡覺還沒有醒。』使者回來把情況告訴了法獻，法獻才知道他能分身三處住宿。他經常在寒冷的冬天赤裸著身體行走。沙門寶亮想送他一件衲衣，還沒來得及說話，他就突然過來拿走了衲衣。後來，他假借齊武帝的神力，讓武帝在地下見到了高帝，高帝經常遭受錐刀的痛苦。武帝從此永遠廢除了錐刀之刑。武帝又經常在華林園召見他，他忽然戴著三重布帽來見武帝。不久，武帝駕崩，文惠太子和豫章王也相繼去世。永明年間，他常住在東宮後堂。有一天平明時分，他從門口出入，忽然說：『門上有血污！』他提起衣裳跑了過去。等到鬱林王被殺害，用車載出時，這正是帝王的頸血流在門檻上。齊衛尉胡諧生病，請他前去。他批註說『明天屈駕』，但第二天竟然沒有去。這天胡諧去世，人們用車載著屍體回到家中。他說道：『明天屍體就要出殯了。』齊太尉司馬
【English Translation】 English version He was several inches tall and often walked barefoot in the streets and alleys, holding a tin staff (a metal staff). A pair of scissors and a mirror were hung on the head of the staff, and sometimes one or two pieces of silk were hung. During the Jianyuan period of the Qi Dynasty, people began to see him showing strange signs. He could go without food for several days without looking hungry. When he spoke to people, it seemed difficult to understand at first, but later they all came true. He sometimes wrote poems, and what he said was like a prophecy. The scholars and people of Jiangdong all served him together. Emperor Wu of Qi believed that he was bewitching the people, so he detained him in Jiankang. The next morning, people saw him appear in the market, and when they checked the prison, they found that he was still there. He told the prison officer: 'There are two carts outside the door bringing food, with rice in golden bowls, you can go and get it.' Soon, Prince Wenhui of Qi and Prince Ziliang of Jingling sent food to support him, just as he said. Lu Wenxian, the magistrate of Jiankang, reported this matter to Emperor Wu, and Emperor Wu welcomed him into the palace and lived in the back hall. Once the inner banquet in the palace was cancelled, he could also go out with the crowd. Later, someone saw another him on Jingyang Mountain, with seven monks. Emperor Wu was very angry and sent someone to investigate who he was colluding with. The official reported that he had already left the palace and was in the province, painting his body with ink. At that time, the monk Zheng Faxian wanted to give him a kasaya (monk's robe), and sent someone to Longguang Temple and Jibin Temple to look for him, and they all said that he had stayed here yesterday and then left. He also went to Li Houbo's house, where he often went, to look for him. Li Houbo said: 'He was practicing here yesterday, and he hasn't woken up from sleeping in the morning.' The messenger returned and told Faxian about the situation, and Faxian realized that he could be in three places at the same time. He often walked naked in the cold winter. The monk Baoliang wanted to give him a patched robe, but before he could speak, he suddenly came over and took the patched robe. Later, he borrowed the divine power of Emperor Wu of Qi to let Emperor Wu see Emperor Gao in the underground, who often suffered the pain of awls and knives. From then on, Emperor Wu abolished the punishment of awls and knives forever. Emperor Wu often summoned him in Hualin Garden, and he suddenly came to see Emperor Wu wearing a triple cloth hat. Soon, Emperor Wu died, and Prince Wenhui and Prince Zhang also died one after another. During the Yongming period, he often lived in the back hall of the East Palace. One day at dawn, he came in and out of the door and suddenly said: 'There is blood on the door!' He lifted his clothes and ran past. When King Yulin was killed and carried out in a cart, it was the emperor's neck blood flowing on the threshold. Hu Xie, the Weiwei of Qi, was ill and asked him to come. He annotated 'Humble visit tomorrow', but he did not go the next day. Hu Xie died that day, and people carried the body back home in a cart. He said: 'The body will be carried out tomorrow.' Sima, the Taiwei of Qi
殷齊之隨陳顯達鎮江州辭志。志畫紙作樹。樹上有烏。語云。急時可登此。后顯達逆節。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。追者見烏謂無人而返。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。后又旬事發。偃叛走朱方。為人所得。果斫頭破腹。梁鄱陽忠烈王嘗屈志至第。忽令覓荊子甚急。既得安之門上莫測所以。少時王出為荊州刺史。其預鑒之明此類非一。志多去來興皇凈名兩寺。及梁武即位下詔曰。志公跡均塵垢神遊冥寂。水火不能焦濡。蛇虎不能侵懼。語其佛理則聲聞以上。談其隱淪則遁仙高者。豈得以俗士常情空相拘制。何其鄙陋一至於此。自今行來隨意出入勿得復禁。志自是多出入禁中。嘗于臺城對梁武帝吃鲙。昭明諸王子皆侍側。食訖武帝曰。朕不知味二十餘年矣。師何為爾。志公乃吐出小魚依依鱗尾。武帝深異之。如今秣陵尚有鲙殘魚也。天監五年冬旱。雩祭備至而未降雨。志忽上啟云。志病不差就官乞活。若不啟白官應得鞭杖。愿于華光殿講勝鬘經晴雨。梁武即使沙門法雲講勝鬘。竟夜便大雨。志又云。須一盆水加刀其上。俄而雨大降。高下皆足。舒州灊山最寄絕。而山麓尤勝。志公
與白鶴道人皆欲之天監六年二人俱白武帝。帝以二人皆具靈通。俾各以物識其地得者居之。道人云。某以鶴止處為記。志云。某以卓錫處為記。已而鶴先飛去。至麓將止。忽聞空中錫飛聲。志公之錫遂卓于山麓。而鶴驚止他所。道人不懌。然以前言不可食。遂各以所識築室焉。有陳征虜者。舉家事志甚篤。志嘗為其見真形。光相如菩薩像焉。志知名顯奇四十餘載。士女供事者不可勝數。然好用小便濯發。俗僧闇有譏笑者。志亦知眾僧多不斷酒肉譏之者。飲酒食豬肚。志勃然謂曰。汝笑我以溺洗頭。汝何為食盛糞袋。譏者懼而慚服。晉安王蕭綱初生日。梁武遣使問志。志合掌云。皇子誕育幸甚。然冤家亦生。於後推尋歷數與侯景同年月日而生也。會稽臨海寺有大德。常聞楊州都下有志公語言顛狂放縱自在。僧云。必是狐貍之魅也。愿向都下覓獵犬以逐之。於是輕船入海。趨浦口欲西上。忽大風所飄。意謂東南六七日。始到一島中望見金裝浮圖千云秀出。遂尋徑而往至一寺。院宇精麗花卉芳菲。有五六僧皆可年三十。美容色並著真緋袈裟。倚杖于門樹下言語。僧云。欲向都下為風飄蕩。不知上人此處知何州國。今四望環海。恐本鄉不可復見。答曰。必欲向揚州即時便到。今附書到鐘山寺西行南頭第二房覓黃頭付之。僧因閉
【現代漢語翻譯】 現代漢語譯本： 白鶴道人和寶誌禪師都想得到那塊地，天監六年，兩人都稟告了梁武帝。武帝認為兩人都具有神通，就讓他們各自用東西來標記那塊地，誰先得到就算誰的。道人說：『我以白鶴停落的地方為標記。』寶誌禪師說：『我以禪杖駐錫的地方為標記。』不久，白鶴先飛走了，到了山麓將要停落時，忽然聽到空中禪杖飛來的聲音。寶誌禪師的禪杖就駐在了山麓，而白鶴受驚飛到了其他地方。道人很不高興，但因為之前說過的話不能不算數，於是各自在所標記的地方建造了房屋。有位叫陳征虜的人，全家侍奉寶誌禪師非常虔誠。寶誌禪師曾經為他顯現真身，光芒和菩薩像一樣。寶誌禪師的名聲顯赫奇異四十多年，士人和女子供養侍奉他的人數不勝數。但他喜歡用小便洗頭髮，世俗的僧人暗中有人譏笑他。寶誌禪師也知道很多僧人不能斷絕酒肉，譏笑他們的人，就喝酒吃豬肚。寶誌禪師勃然大怒說：『你們笑我用小便洗頭，你們又為何吃盛糞便的袋子？』譏笑的人害怕而慚愧地服罪。晉安王蕭綱剛出生時，梁武帝派使者去問寶誌禪師。寶誌禪師合掌說：『皇子誕生，非常幸運。然而冤家也出生了。』之後推算曆數，與侯景是同年同月同日生。會稽臨海寺有位高僧，常常聽說揚州都城裡有寶誌禪師，語言顛狂放縱自在。僧人說：『一定是狐貍的迷惑。』希望到都城裡找獵犬來驅逐他。於是乘坐輕便的船隻入海，前往浦口想要西上。忽然被大風吹飄，心想已經往東南方向漂了六七天，才到一個島中，望見金碧輝煌的佛塔在雲霧中聳立。於是沿著小路前往，到了一座寺廟。寺院精美華麗，花卉芬芳。有五六個僧人，都大約三十歲，容貌俊美，都穿著真紅色的袈裟，倚著枴杖在門邊的樹下說話。僧人說：『想要去揚州，被風吹飄蕩到這裡。不知道上人這裡是什麼州國？現在四面環海，恐怕本鄉不能再回去了。』僧人回答說：『如果一定要去揚州，立刻就能到達。現在附上一封信到鐘山寺西行南頭第二房，找黃頭交給他就行了。』僧人於是閉口不言。
【English Translation】 English version: Both Bai He Daoren (White Crane Taoist, a Taoist priest) and Baozhi Chanshi (Zen Master Baozhi) desired the land. In the sixth year of the Tianjian era, both reported to Emperor Wu of Liang. The Emperor, considering both to possess spiritual powers, instructed them to each mark the land with an object, and whoever obtained it first would possess it. The Taoist said, 'I will use the place where the white crane lands as a mark.' Zhi (referring to Baozhi) said, 'I will use the place where my staff is planted as a mark.' Soon after, the crane flew away first, and as it was about to land at the foot of the mountain, suddenly the sound of a flying staff was heard in the air. Zhi Gong's (another name for Baozhi) staff then planted itself at the foot of the mountain, while the crane, startled, landed elsewhere. The Taoist was displeased, but because his previous words could not be taken back, they each built houses at the places they had marked. There was a man named Chen Zhenglu, whose entire family served Zhi with great devotion. Zhi once revealed his true form to him, his radiance resembling that of a Bodhisattva. Zhi's fame was remarkable for over forty years, and the number of scholars and women who served him was countless. However, he liked to wash his hair with urine, which some secular monks secretly ridiculed. Zhi also knew that many monks could not abstain from wine and meat, and those who criticized him would drink wine and eat pig's stomach. Zhi angrily said, 'You laugh at me for washing my head with urine, but why do you eat bags filled with feces?' Those who ridiculed him were afraid and ashamed, and confessed their fault. When Prince Xiao Gang of Jin'an was born, Emperor Wu of Liang sent an envoy to ask Zhi. Zhi put his palms together and said, 'The birth of the prince is fortunate. However, an enemy has also been born.' Later, after calculating the calendar, it was found that he was born on the same day, month, and year as Hou Jing. At Linhai Temple in Kuaiji, there was a virtuous monk who often heard that Zhi Gong in the capital of Yangzhou was speaking wildly and acting freely. The monk said, 'It must be the enchantment of a fox.' He wished to go to the capital to find hunting dogs to chase him away. So he took a light boat into the sea, heading towards Pukou, intending to go west. Suddenly, he was blown by a strong wind, and he thought he had drifted southeast for six or seven days before reaching an island, where he saw a golden pagoda towering out from the clouds. He followed a path and arrived at a temple. The temple was exquisitely beautiful, with fragrant flowers and plants. There were five or six monks, all about thirty years old, with handsome faces, wearing true scarlet kasayas (robes), leaning on staffs under the trees by the gate, talking. The monk said, 'I wanted to go to Yangzhou, but was blown here by the wind. I don't know what state or country this is? Now that we are surrounded by the sea, I am afraid we can never return to our hometown.' The monk replied, 'If you must go to Yangzhou, you can arrive immediately. Now, I will attach a letter to the second room on the south side of the west wing of Zhongshan Temple, and find Huangtou (Yellow Head, likely a person's name) to give it to him.' The monk then closed his mouth and said nothing more.
目坐船。風聲定開眼。如言奄至西岸。入浦數十里至都。徑往鐘山寺訪問。都無字黃頭者。僧具說委曲報云。西行南頭第二房。乃風病道人。志公雖言配在此寺。常在都下聚樂處。百日不一度來。房空無人也。問答之間不覺志公。已在寺廚上乘醉索食。人以齋過日晚未與。間便奮身惡罵寺僧。試遣沙彌繞廚側漫呼黃頭。志公忽曰。阿誰喚我。即逐沙彌來到僧處。謂曰。汝許將獵狗捉我。何為空來。僧知是非常人。頂禮懺悔。授書與之。志公看書云。方丈道人喚我。不久當亦自還。志公遂屈指云。某月日去。便不復共。此僧語眾。但記某月日。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。臨亡然一燭以付后合舍人吳慶。慶即啟聞。梁武嘆曰。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。仍于墓所立開善寺敕陸倕制銘于冢內。王筠勒碑文于寺門。傳其遺像處處存焉。
香阇梨
香阇梨者。莫測其來。止益州青城山寺。時俗每至三月三日必往山遊賞。多將酒肉酣樂。香屢勸之不斷。后因三月又如前集。香令人穿坑方丈許。忽曰。檀越等嘗自飲啖未曾與香。今日須餐一頓。諸人爭奉肴酒。隨得隨盡若填巨壑。至晚曰。我大醉飽扶我就坑。不爾汗
【現代漢語翻譯】 現代漢語譯本： 某人乘船，在風聲平息后睜開眼睛，正如預言所說，很快到達西岸。進入港口數十里到達都城，直接前往鐘山寺拜訪，但寺中並沒有名叫『黃頭』的人。僧人詳細地說明情況並告知說：『西行到南頭第二房，住著一位患有風病的道人。志公雖然說他被安排在此寺，但他經常在都城中的娛樂場所，一百天也不來一次，房間空無一人。』 在問答之間，不知不覺志公已經在寺廟廚房裡喝醉了，並索要食物。人們因為已經過了齋飯時間，天色已晚，沒有給他。志公便奮起惡狠狠地謾罵寺廟僧人。僧人試著派一個小沙彌繞到廚房側面，隨意地呼喚『黃頭』。志公突然說：『是誰叫我？』隨即跟著沙彌來到僧人處，（志公）說：『你答應派獵狗來抓我，為何空手而來？』僧人知道他不是普通人，便頂禮懺悔，並將書信交給他。志公看信后說：『方丈道人叫我，不久我也會自己回去。』志公於是屈指計算日子說：『某月某日離去。』之後便不再和這位僧人說話。這位僧人告訴眾人，只要記住某月某日。到了天監十三年冬天，志公在臺後堂對人說：『菩薩要帶我走了。』不到十天，便無疾而終。屍體散發著香味，身體柔軟，容貌安詳喜悅。臨終前點燃一支蠟燭交給后合舍人吳慶。吳慶立即稟告了梁武帝。梁武帝嘆息道：『大師不再留下了。這支蠟燭是要把後事託付給我嗎？』於是厚加殯葬，安葬在鐘山獨龍的山丘上，並在墓地建立開善寺，敕令陸倕在墓中撰寫銘文，王筠在寺門上題寫碑文。流傳著他的遺像，處處都有。
香阇梨（Shālí，梵文，意為『老師』）
香阇梨，沒有人知道他從哪裡來，住在益州青城山寺。當時的風俗是每到三月三日，人們必定前往山中游玩賞景，大多帶著酒肉盡情歡樂。香阇梨屢次勸阻他們，但他們不聽。後來到了三月，人們又像之前一樣聚集。香阇梨讓人挖一個像方丈室一樣大的坑，突然說：『各位施主們常常自己飲酒吃肉，卻不曾分給我香阇梨。今天我要好好吃一頓。』眾人爭相奉上菜餚酒水，但無論多少，都立刻被吃光喝光，好像填一個巨大的山谷。到了晚上，香阇梨說：『我喝得大醉，扶我到坑裡去，不然我會出汗』。
【English Translation】 English version: A person boarded a boat, and after the wind subsided, he opened his eyes. As predicted, he soon arrived at the western shore. He entered the port for several dozen li (里, Chinese unit of distance) and reached the capital city. He went directly to Zhongshan Temple to inquire, but there was no one named 'Yellow Head' (黃頭, Huáng Tóu). The monks explained the situation in detail and informed him: 'Going west to the second room of Nantou, there lives a daoren (道人, Taoist priest) suffering from wind disease. Although Zhigong (志公, a Buddhist monk) said he was assigned to this temple, he is often in the entertainment places of the capital city, not coming even once in a hundred days. The room is empty and no one is there.' During the conversation, unknowingly, Zhigong was already drunk in the temple kitchen, demanding food. People did not give him any because it was past the mealtime and it was late. Zhigong then angrily cursed the temple monks. The monks tried sending a young shami (沙彌, novice monk) to go around to the side of the kitchen and casually call out 'Yellow Head.' Zhigong suddenly said: 'Who is calling me?' He then followed the shami to the monks and said, 'You promised to send hunting dogs to catch me, why did you come empty-handed?' The monks knew he was no ordinary person, so they prostrated and repented, and handed him the letter. Zhigong read the letter and said, 'The abbot daoren is calling me, I will also return on my own soon.' Zhigong then counted the days on his fingers and said, 'I will leave on such and such day.' After that, he no longer spoke to this monk. This monk told everyone to just remember such and such day. In the winter of the thirteenth year of Tianjian (天監, a reign period), Zhigong said to people in the back hall of the platform: 'The Bodhisattva (菩薩, enlightened being) is taking me away.' In less than ten days, he died without illness. His corpse emitted fragrance, his body was soft, and his appearance was peaceful and joyful. Before his death, he lit a candle and gave it to Wu Qing, a sheren (舍人, palace attendant) of the rear palace. Wu Qing immediately reported this to Emperor Wu of Liang (梁武帝, Emperor of Liang Dynasty). Emperor Wu of Liang sighed and said, 'The master will not stay any longer. Is this candle entrusting me with the affairs after his death?' So he gave him a grand funeral and buried him on the hill of Dulong in Zhongshan, and established Kaisan Temple (開善寺, a temple name) at the tomb, ordering Lu Chui (陸倕, a scholar) to write an inscription in the tomb, and Wang Yun (王筠, a scholar) to inscribe a stele at the temple gate. His portraits are circulated and exist everywhere.
Xiang Shali (香阇梨, Shālí, Sanskrit for 'teacher')
No one knew where Xiang Shali came from. He lived in Qingcheng Mountain Temple (青城山寺, a temple name) in Yizhou (益州, a place name). At that time, the custom was that every year on the third day of the third month, people would go to the mountain to play and enjoy the scenery, mostly bringing wine and meat to indulge in pleasure. Xiang Shali repeatedly tried to dissuade them, but they did not listen. Later, in the third month, people gathered as before. Xiang Shali had people dig a pit the size of the abbot's room and suddenly said, 'You danyue (檀越, generous donors) often drink wine and eat meat yourselves, but you have never shared with me, Xiang Shali. Today I must have a good meal.' Everyone competed to offer dishes and wine, but no matter how much there was, it was immediately eaten and drunk, as if filling a huge valley. In the evening, Xiang Shali said, 'I am very drunk, help me into the pit, otherwise I will sweat.'
地。及至坑所張口大吐。雉肉自口出即能飛鳴。羊肉自口出即能馳走。酒肉亂出將欲滿坑。魚鲊鵝鴨游泳交錯。眾咸驚嗟。誓斷宰殺。自後酒肉永絕上山。此香之風德也。后因志公寄語遂化于寺。弟子營墓將殯。怪棺大輕。及開止見幾杖而已。
道琳
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。后居富陽縣林泉寺。常有鬼怪。自琳居之則消。琳弟子慧韶為屋所壓頭陷入胸。琳為祈請。韶夜見兩胡道人拔出其頭。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。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。
嵩頭陀
嵩頭陀法師。居婺州雙林北四十里巖谷間。為創香山寺。及建靈剎道俗萬衆共引麻䋏舉剎。䋏忽中斷引者皆顛躓。師乃曰。有何魔事使之然乎。因以缽盛凈水。內外攪之咒而作禮。捧缽繞剎一週。剎乃不假人功屹然自立。后又至萊山立寺。師常曰。萊山王而不久。香山久而不王。後果如其所言。竟不知所終。
阿專師
阿專師者。不詳其氏族。雲遊定州。時在州里中聞人有會社齋供嫁娶喪葬之席。或少年放鷹走狗追隨宴集之處。未嘗不在。其間斗
【現代漢語翻譯】 現代漢語譯本 地面。等到坑張開大口開始吐東西，雉雞肉從口中出來就能飛鳴，羊肉從口中出來就能奔跑。酒肉紛紛涌出，幾乎要填滿整個坑。魚醬、鵝、鴨在其中游泳交錯。眾人都感到驚奇和讚歎，發誓斷絕宰殺。自此以後，山上永遠杜絕了酒肉。這就是香的功德啊。後來因為志公（志公禪師，南北朝時期著名僧人）的寄語，最終化身於寺廟中。弟子們準備安葬，覺得棺材非常輕。打開一看，裡面只有幾根手杖而已。 釋道琳（釋道琳，人名）是會稽山陰（會稽山陰，地名）人。年輕時出家，遵守戒律，擅長《涅槃經》（《涅槃經》，佛教經典）、《法華經》（《法華經》，佛教經典），誦讀《凈名經》（《凈名經》，佛教經典）。吳國（吳國，朝代名）的張緒（張緒，人名）對他非常尊敬。後來居住在富陽縣（富陽縣，地名）的林泉寺（林泉寺，寺廟名）。寺中經常有鬼怪出現，自從道琳居住后，鬼怪就消失了。道琳的弟子慧韶（慧韶，人名）被房屋壓住，頭陷入胸腔。道琳為他祈禱，慧韶夜裡夢見兩個胡人道士拔出他的頭。第二天早上起來就恢復了。道琳於是設聖僧齋（聖僧齋，一種齋飯儀式）。在新鋪的布上，齋飯完畢后，看到布上有人腳印，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座位來供飯。到梁朝（梁朝，朝代名）初年，道琳搬到齊熙寺（齊熙寺，寺廟名）居住。天監十八年（天監十八年，年份）去世，享年七十三歲。 嵩頭陀（嵩頭陀，人名）法師，居住在婺州（婺州，地名）雙林（雙林，地名）以北四十里的巖谷間。在那裡建立了香山寺（香山寺，寺廟名）。在建造寺廟時，僧人和俗人上萬人一起拉麻繩來豎立寺剎。麻繩突然斷裂，拉繩的人都跌倒了。嵩頭陀於是說：『有什麼魔事使它這樣呢？』於是用缽盛滿凈水，在內外攪動，唸咒並作禮。捧著缽繞寺剎一週，寺剎就不需要人力，自己屹立起來。後來又到萊山（萊山，地名）建立寺廟。嵩頭陀常說：『萊山會興旺但不長久，香山會持久但不興旺。』後來果然如他所說。最終不知所終。 阿專師（阿專師，人名），不清楚他的姓氏。雲遊到定州（定州，地名）。當時在州里，只要聽說有人家舉辦會社（會社，一種民間組織）齋供、嫁娶、喪葬的宴席，或者少年們放鷹走狗、追逐嬉戲的地方，他沒有不在的。期間斗
【English Translation】 English version The ground. When the pit opened its mouth wide and began to spew, pheasant meat that came out of the mouth could fly and sing, and mutton that came out of the mouth could run. Wine and meat gushed out, almost filling the entire pit. Pickled fish, geese, and ducks swam and mingled within. Everyone was amazed and vowed to abstain from slaughter. From then on, wine and meat were forever banned on the mountain. This was the virtue of incense. Later, due to a message from Zhi Gong (Zen Master Zhi Gong, a famous monk of the Southern and Northern Dynasties), he finally transformed in the temple. When the disciples prepared for the burial, they found the coffin to be very light. Upon opening it, they only found a few walking sticks. 釋 Dao Lin (釋 Dao Lin, name) was a native of Shanyin (Shanyin, place name) in Kuaiji (Kuaiji, place name). He became a monk at a young age, observed the precepts, and was skilled in the Nirvana Sutra (Nirvana Sutra, Buddhist scripture), the Lotus Sutra (Lotus Sutra, Buddhist scripture), and reciting the Vimalakirti Sutra (Vimalakirti Sutra, Buddhist scripture). Zhang Xu (Zhang Xu, name) of the Wu Kingdom (Wu Kingdom, dynasty name) respected him greatly. Later, he resided in Linquan Temple (Linquan Temple, temple name) in Fuyang County (Fuyang County, place name). There were often ghosts and monsters in the temple, but since Dao Lin resided there, the ghosts disappeared. Dao Lin's disciple, Hui Shao (Hui Shao, name), was crushed by a house, and his head was sunken into his chest. Dao Lin prayed for him, and Hui Shao dreamed at night that two foreign Taoist priests pulled out his head. The next morning, he recovered. Dao Lin then held a Saintly Monk Feast (Saintly Monk Feast, a type of vegetarian meal ritual). After spreading new cloth on the bed, after the feast, footprints were seen on the cloth, more than three feet long. Everyone believed in his miraculous power. The people of Fuyang began to set up Saintly Monk seats in every household to offer food. At the beginning of the Liang Dynasty (Liang Dynasty, dynasty name), Dao Lin moved to Qixi Temple (Qixi Temple, temple name). He passed away in the eighteenth year of Tianjian (eighteenth year of Tianjian, year), at the age of seventy-three. 嵩 Tou Tuo (嵩 Tou Tuo, name) Dharma Master resided in the rocky valley forty li north of Shuanglin (Shuanglin, place name) in Wuzhou (Wuzhou, place name). He founded Xiangshan Temple (Xiangshan Temple, temple name) there. When building the temple, tens of thousands of monks and laypeople together pulled hemp ropes to erect the temple spire. The ropes suddenly broke, and those pulling the ropes all fell. Tou Tuo then said, 'What demonic event is causing this?' So he filled a bowl with clean water, stirred it inside and out, chanted a mantra, and paid homage. Holding the bowl, he circled the temple spire once, and the spire stood upright on its own without human effort. Later, he went to Laishan (Laishan, place name) to build a temple. Tou Tuo often said, 'Laishan will prosper but not for long, and Xiangshan will last but not prosper.' Later, it happened as he said. In the end, his whereabouts were unknown. A Zhuan Shi (A Zhuan Shi, name), his surname is unknown. He traveled to Dingzhou (Dingzhou, place name). At that time, in the state, whenever he heard that someone was holding a company gathering (company gathering, a type of folk organization) for vegetarian offerings, weddings, funerals, or where young people were flying hawks, chasing dogs, and gathering for entertainment, he was always there. During the fights
諍諠囂亦曲助朋黨。如此多年。后正月十五夜。觸他長幼坐席意口聚罵。主人慾打殺之。市道之徒救解將去其。家兄弟明旦捕覓。正見阿專師騎一破墻上坐喜笑。謂之曰。汝等此間何厭賤我。我舍汝去。捕者奮杖欲擲前人復遮約阿專。復云。定厭賤我我去。以杖擊墻口唱叱叱。所騎之墻一堵忽然升上可數十仞。舉手謝鄉里曰好住百姓見者無不禮拜悔咎。須臾映云而滅。可經一年。間在長安。還如舊態於後不知所終。
達磨
菩提達磨。南天竺婆羅門種。神慧疏朗聞皆曉悟。志存大乘冥心虛寂。通微徹數定學高之。梁武帝普通初至廣州。刺史表聞。武帝遣使詔迎至金陵。帝親問曰。朕即位以來造寺舍經度僧不可勝數。有何功德。師曰。並無功德。帝曰。何以並無功德。師曰。此但人天小果。有漏之因。雖有非實。帝曰。如何是真功德。師曰。凈智妙圓體自空寂。如是功德不以世求。帝問。如何是聖諦第一義。師曰。廓然無聖。帝曰。對朕者誰。師曰。不識。帝不省玄旨。師知機不契。十九日遂去梁。折蘆一枝渡江。二十三日北趨魏境。尋至雒邑。初止嵩山少林寺。終日面壁而坐九年。遂逝焉。葬熊耳山。魏宋云奉使西域回。遇師于蔥嶺。見手攜只履翩翩獨逝。云問何去。曰西天去。又謂云曰。汝主已厭世。
【現代漢語翻譯】 現代漢語譯本 爭吵喧譁，也總是偏袒幫助同黨。這樣過了很多年，後來在正月十五的晚上，因為觸犯了他（阿專師）長輩幼輩的座位禮儀，引起口頭上的聚眾謾罵。主人想要打死他，市井中的人救下他並將他送走。他家的兄弟第二天早上四處搜尋，正好看見阿專師騎在一堵破墻上，喜笑顏開。他們對他說：『你們這些人為什麼這麼厭惡輕賤我？我離開你們就是了。』 搜捕的人揮舞著棍子想要投擲，前面的人又攔住並約束阿專。阿專又說：『一定是很厭惡輕賤我，我走了。』 用棍子敲擊墻壁，口中發出『叱叱』的聲音，他所騎的那堵墻忽然升到數十仞的高度。他舉起手向鄉里告別說：『好好住著吧！』百姓們看見的人沒有不禮拜懺悔的。一會兒就消失在雲彩中。大約過了一年，（有人）在長安看見他，還像以前一樣，之後就不知道他的結局了。
達磨（Bodhidharma）
菩提達磨（Bodhidharma），是南天竺婆羅門種姓的人。他天資聰穎，聞一知十。立志于大乘佛法，內心空明寂靜。通曉精微的義理，精通數術，禪定方面的學問很高深。梁武帝普通年間，初次到達廣州，刺史上表稟告。梁武帝派遣使者詔令迎請他到金陵。武帝親自問道：『我自從即位以來，建造寺廟，超度僧人，數不勝數，有什麼功德呢？』 達磨（Bodhidharma）回答說：『並沒有什麼功德。』 武帝說：『為什麼說並沒有功德呢？』 達磨（Bodhidharma）說：『這些只是人天小果，是有漏的因，雖然有，但並非真實。』 武帝問：『那麼，什麼是真功德呢？』 達磨（Bodhidharma）回答說：『清凈智慧，玄妙圓滿，本體自性空寂。這樣的功德不能用世俗的方法來追求。』 武帝問：『什麼是聖諦第一義？』 達磨（Bodhidharma）回答說：『廓然無聖。』 武帝問：『那現在和我對話的人是誰？』 達磨（Bodhidharma）回答說：『不認識。』 武帝不明白這玄妙的旨意。達磨（Bodhidharma）知道雙方的機緣不相契合，十九日就離開了梁國，折了一根蘆葦渡過長江，二十三日向北前往魏國境內，不久到達雒邑，最初住在嵩山少林寺，整天面對墻壁而坐，坐了九年，於是就圓寂了。葬在熊耳山。魏國的宋云奉命出使西域回來，在蔥嶺遇見達磨（Bodhidharma），看見他手提著一隻鞋子，輕快地獨自離去。宋云問他要去哪裡，達磨（Bodhidharma）說：『去西天。』 又對宋云說：『你的國君已經厭世了。』
【English Translation】 English version Quarrels and clamor, and always siding with and helping his own party. This went on for many years. Later, on the night of the fifteenth day of the first month, he offended the seating etiquette of his (Azhuan's) elders and juniors, causing a verbal public scolding. The master wanted to beat him to death, but the people of the marketplace rescued him and sent him away. His brothers searched for him everywhere the next morning, and just saw Azhuan sitting on a broken wall, smiling happily. They said to him, 'Why do you people despise and belittle me so much? I'll leave you.' The searchers waved their sticks, wanting to throw them, but the people in front stopped and restrained Azhuan. Azhuan said again, 'You must despise and belittle me, I'm leaving.' He struck the wall with his stick, uttering 'Chichi' sounds, and the wall he was riding on suddenly rose up to a height of tens of 'ren' (ancient Chinese unit of length). He raised his hand to bid farewell to the villagers, saying, 'Live well!' The people who saw it all prostrated and repented. In a moment, he disappeared into the clouds. About a year later, (someone) saw him in Chang'an, still as before, and after that, no one knew his fate.
Damo (Bodhidharma)
Bodhidharma, was from the Brahmin caste in South India. He was intelligent and quick-witted, understanding everything he heard. He aspired to Mahayana Buddhism, and his mind was clear and tranquil. He was versed in subtle principles, proficient in numerology, and highly skilled in meditation. During the Putong era of Emperor Wu of Liang, he first arrived in Guangzhou, and the governor reported it to the emperor. Emperor Wu sent envoys to invite him to Jinling. The emperor personally asked him, 'Since I ascended the throne, I have built countless temples and ordained countless monks. What merit have I gained?' Bodhidharma replied, 'There is no merit.' The emperor said, 'Why is there no merit?' Bodhidharma said, 'These are only small fruits of humans and gods, causes of leakage. Although they exist, they are not real.' The emperor asked, 'Then what is true merit?' Bodhidharma replied, 'Pure wisdom, wonderfully complete, the essence is inherently empty and still. Such merit cannot be sought through worldly means.' The emperor asked, 'What is the first meaning of the Holy Truth?' Bodhidharma replied, 'Vast and empty, there is no holiness.' The emperor asked, 'Who is the one speaking to me?' Bodhidharma replied, 'I do not know.' The emperor did not understand the profound meaning. Bodhidharma knew that their affinities were not compatible, so on the nineteenth day, he left Liang, broke off a reed and crossed the Yangtze River. On the twenty-third day, he headed north to the territory of Wei, and soon arrived in Luoyang. He first stayed at Shaolin Temple on Mount Song, sitting facing the wall all day for nine years, and then passed away. He was buried in Mount Xiong'er. Song Yun of Wei, who was sent to the Western Regions, met Bodhidharma in the Congling Mountains, and saw him carrying a single shoe, walking away lightly and alone. Song Yun asked him where he was going, and Bodhidharma said, 'Going to the Western Heaven.' He also said to Song Yun, 'Your ruler is already tired of the world.'
云聞之茫然別師。東邁暨覆命明帝已登遐矣。迨孝莊即位。云具奏其事。帝令起壙。惟空棺一隻革履存焉。
通公
通公道人者。不知其氏族。居處無常所語狂譎。然必有應驗。飲酒食肉遊行民間。侯景甚信之。揚州未陷之日。多拾無數死魚頭積于西明門外。又拔青草荊棘栽市裡。及侯景渡江。先屠東府一城盡斃。置其首于西明門外。為京觀焉。朝市破落所在荒蕪耳。通公言說得失於景不便。景惡之。又憚非常人不敢加害。私遣小將於子悅將武士四人往候之。景謂子悅云。若知殺者勿害。不知則密捉之。子悅立四人于門外。獨入見通脫衣火燎。逆謂子悅曰。汝來殺我。我是何人。汝敢輒殺。子悅作禮拜云不敢。於是馳往報景。景禮拜謝之。卒不敢害。景后因宴召通。通取肉揾鹽以進于景。問曰好否。景曰太鹹。通曰不咸則爛。及景死數日眾以鹽五石置腹。中送尸于建康。市百姓爭屠膾羹食皆。盡后竟不知所去。
僧林
釋僧林。吳人。深有德素行能動物。梁大同中上蜀。至潼州城西北百四十里有豆圖山。上有神祠。土民敬之。每往祭謁。林往居之。禪默累日。忽有大蟒。縈繩床前。舉頭如揖讓者。林為授三歸。受已便去。自爾安帖卒無災異。其山北涪水之陽素來無猿。自林棲托已來便有兩頭
【現代漢語翻譯】 現代漢語譯本：曇云聽后茫然地離開了老師。向東行進，等到回去稟告梁明帝時，明帝已經駕崩了。等到孝莊帝即位，曇云詳細地稟告了這件事。孝莊帝下令起墳開棺，裡面只有一隻空棺和一雙鞋子。
通公道人，不知道他的姓氏。居住的地方沒有定所，說的話狂妄怪誕，但一定會有應驗。他飲酒食肉，出入於民間。侯景非常相信他。揚州未被攻陷的時候，通公多次撿來無數死魚頭堆積在西明門外。又拔來青草荊棘栽種在市裡。等到侯景渡江，先屠殺了東府，全城的人都被殺光了，把他們的頭顱堆放在西明門外，作為京觀。朝廷和市場破敗衰落，到處都是荒蕪的景象。通公對侯景說了一些不利於他的話，侯景很厭惡他，又害怕他不是一般人，不敢加害。私下派遣小將子悅帶領武士四人前去探望他。侯景對子悅說：『如果他知道是誰要殺他，就不要傷害他；如果他不知道，就秘密地捉拿他。』子悅讓四個人站在門外，自己獨自進去見通公，通公脫掉衣服用火燒烤，反過來對子悅說：『你來殺我，我是什麼人？你敢隨便殺我？』子悅行禮叩拜說不敢。於是飛奔回去稟告侯景，侯景也向通公禮拜謝罪，最終不敢加害他。侯景後來因為宴請召見通公，通公拿起肉蘸鹽獻給侯景，問道：『好吃嗎？』侯景說：『太鹹了。』通公說：『不咸就會腐爛。』等到侯景死後幾天，人們用五石鹽填入他的腹中，然後把屍體送到建康，市裡的百姓爭著宰割烹煮來吃，全都吃光了，之後就不知道通公去了哪裡。
釋僧林，吳地人，具有很深的德行，他的行為能夠感動動物。梁大同年間，他前往蜀地，到達潼州城西北一百四十里的豆圖山。山上有一座神祠，當地百姓非常敬畏它，經常前去祭拜。僧林前去居住在那裡，禪坐默唸多日。忽然有一條大蟒蛇，纏繞在他的繩床前，抬起頭來好像作揖一樣。僧林為它講授三歸依，大蟒蛇接受后就離開了。從此以後，僧林在那裡安穩平靜，沒有發生任何災禍怪異的事情。那座山北面涪水的南岸，向來沒有猿猴。自從僧林在那裡居住以後，便出現了兩隻猿猴。
【English Translation】 English version: Tan Yun, feeling lost, departed from his teacher. He traveled east and, upon returning to report to Emperor Ming of Liang, discovered that the emperor had already passed away. When Emperor Xiaozhuang ascended the throne, Tan Yun recounted the entire affair in detail. The emperor ordered the tomb to be opened, only to find an empty coffin and a pair of shoes.
The Daoist Tong Gong, whose family name is unknown, lived in no fixed abode and spoke in a wild and eccentric manner, yet his words always proved true. He drank wine and ate meat among the common people, and Hou Jing greatly trusted him. Before Yangzhou fell, Tong Gong repeatedly collected countless dead fish heads and piled them outside the West Bright Gate (Ximing Men). He also uprooted green grass and thorns and planted them in the marketplace. When Hou Jing crossed the river, he first slaughtered the Eastern Prefecture (Dongfu), killing everyone in the city, and piled their heads outside the West Bright Gate as a Jingguan (a mound of corpses displayed as a war trophy). The imperial court and marketplace were ruined and desolate everywhere. Tong Gong spoke of Hou Jing's gains and losses in an unfavorable way, and Hou Jing disliked him but feared that he was no ordinary person and dared not harm him. He secretly dispatched the junior general Ziyue with four warriors to investigate him. Hou Jing told Ziyue, 'If he knows who wants to kill him, do not harm him; if he does not know, secretly capture him.' Ziyue had the four men stand outside the door and went in alone to see Tong Gong. Tong Gong took off his clothes and scorched them with fire, then turned to Ziyue and said, 'You have come to kill me. Who am I? How dare you kill me?' Ziyue bowed and said he dared not. He then rushed back to report to Hou Jing, who also bowed and apologized to Tong Gong, ultimately daring not harm him. Later, Hou Jing summoned Tong Gong to a banquet. Tong Gong took meat, dipped it in salt, and offered it to Hou Jing, asking, 'Is it good?' Hou Jing said, 'Too salty.' Tong Gong said, 'If it is not salty, it will rot.' After Hou Jing died a few days later, people filled his abdomen with five shi (approximately 300 kg) of salt and sent his corpse to Jiankang. The people of the city fought to butcher, cook, and eat him, consuming him entirely. Afterward, no one knew where Tong Gong went.
The monk Shi Senglin, a native of Wu, possessed profound virtue, and his actions could move animals. During the Datong era of the Liang dynasty, he went to Shu and arrived at Doutu Mountain, one hundred and forty li (approximately 70 km) northwest of Tongzhou city. There was a shrine on the mountain, which the local people revered and often visited to offer sacrifices. Senglin went to live there, meditating in silence for many days. Suddenly, a large python coiled in front of his rope bed, raising its head as if bowing. Senglin taught it the Three Refuges (San Gui), and after accepting them, the python left. From then on, Senglin lived there peacefully, and no disasters or strange events occurred. The south bank of the Fu River (Fu Shui) north of the mountain had never had monkeys. Since Senglin had lived there, two monkeys appeared.
。依林而住。有初見者云度水來。及后林出山門。猿還泅渡。如此非一。年月淹久孚乳產生。乃有數十。有時送林至龍門口。佇望而返。后住赤水巖故寺中。屋宇並摧止有叢林。便即露坐。有虎蹲于林前低目視林。乃為說法。良久便去。爾後孤遊雄悍不避惡獸。常行仁濟感化極多。末卒于潼郡。
慧約
釋慧約。字德素。姓婁氏。東陽烏傷人也。祖世為東南仕族。有佔其塋墓者云。後世當有苦行得道者為帝王師焉。母留氏夢長人擎金像令吞之。又見紫光繞身。因而有孕。便覺精神爽發思理明悟。及載誕之日。光香充滿身白如雪。俗因名為靈粲。兒童時聚沙為佛塔。壘石為高座。七歲便求入學。即誦孝經論語。乃至史傳披文見意。宅南有果園鄰童競采常以為患。乃捨己所得空拳而返。鄉土以蠶桑為業。常懷悲惻。由是不服縑纊。季父喜畋臘化終不改。常嘆曰。飛走之類去人甚遠。好生惡死此情何別。乃絕膻腥。叔父遂避於他里恣行剿戮。夢赤衣使者手持矛戟。謂曰。汝終日殺生。菩薩教化又不能止。捉來就死。驚覺汗流。旦便毀諸獵具深改前咎。約復至常所獵處。見麋鹿數十頭騰倚隨船。若有愧謝者所居。僻左不嘗見寺忽值。一僧訪以至教彼乃。舉手東指云剡中。佛事甚盛因仍。不見方悟。神人至年。十二
{ "translations": [ "現代漢語譯本：他住在樹林里。剛開始見到他的人說他是渡水而來。後來樹林延伸到山門外，猿猴又游水渡河。這樣的事情不止一次發生。年月久遠，他在那裡繁衍生息，有了幾十只猿猴。有時他會送猿猴到龍門口，然後佇立遙望返回。後來他住在赤水巖的舊寺廟中，房屋都已倒塌，只剩下叢林，他就露天而坐。有一隻老虎蹲在他面前的樹林前，低著頭看著他。他就為老虎說法，很久之後老虎才離開。此後他獨自遊歷，雄健勇猛，不躲避兇惡的野獸，經常行仁義之事，感化了很多人。最終在潼郡去世。", "", "慧約", "", "釋慧約，字德素，姓婁氏，是東陽烏傷人。他的祖先世代是東南地區的士族。有相墓的人說，他的後代中將會出現苦行得道的人，成為帝王的老師。他的母親留氏夢見一個高大的人擎著金像讓她吞下，又看見紫色的光芒環繞著她的身體。因此她懷了孕，便覺得精神煥發，思路清晰明悟。等到生產的那天，光芒和香氣充滿了房間，孩子身體潔白如雪。世俗之人因此稱他為靈粲。兒童時期，他喜歡用沙子堆成佛塔，用石頭壘成高座。七歲時便開始求學，誦讀《孝經》、《論語》，乃至史書傳記，披閱文字就能理解其中的含義。住宅南邊有一個果園，鄰居家的孩子經常爭相採摘，他常常為此感到憂慮。於是他捨棄自己採摘的果實，空著手返回。家鄉以養蠶繅絲為業，他常常懷有悲憫之心，因此不穿絲綢衣物。他的季父喜歡打獵，即使在臘祭時也不改變。他常常嘆息說：『飛禽走獸之類，離人很遠，但它們也喜歡生存，厭惡死亡，這種情感有什麼區別呢？』於是他斷絕了葷腥。他的叔父因此躲避到其他地方，恣意進行殺戮。他夢見一個身穿紅衣的使者，手裡拿著矛戟，對他說：『你終日殺生，菩薩教化你又不能阻止。捉你來處死。』他驚醒后汗流浹背，第二天便毀掉了所有的獵具，深刻地改正了以前的過錯。慧約又來到他經常打獵的地方，看見幾十頭麋鹿騰躍著，倚靠著船隻，好像有所愧謝的樣子。他所居住的地方偏僻冷落，不曾見過寺廟，忽然遇到一個僧人，向他詢問至高的教義。那僧人舉起手指向東方，說剡中的佛事非常興盛。他因此一直沒有見到那位僧人，這才醒悟是神人顯靈。十二歲時" ], "english_translations": [ "English version: He lived in the forest. Those who saw him for the first time said he came across the water. Later, as the forest extended beyond the mountain gate, the monkeys swam across the river again. This happened more than once. Over the years, they multiplied and produced dozens of monkeys. Sometimes he would send the monkeys to the Dragon Gate and then stand and watch them return. Later, he lived in the old temple of Chishui Rock. The buildings had collapsed, leaving only the forest, so he sat in the open. A tiger squatted in the forest in front of him, looking at him with lowered eyes. He preached to the tiger, and after a long time, the tiger left. After that, he traveled alone, brave and fierce, not avoiding vicious beasts. He often practiced benevolence and righteousness, and influenced many people. He eventually died in Tong Prefecture.", "", "Huiyue (name of a monk)", "", "釋Huiyue (Shì Huiyue), styled Desu (Dé sù), with the surname Lou (Lóu), was a native of Wushang (Wū shāng) in Dongyang (Dōng yáng). His ancestors were prominent families in the southeast. A geomancer once said of their ancestral tomb, 'In later generations, there will be an ascetic who attains enlightenment and becomes a teacher of emperors.' His mother, Liu (Liú), dreamed of a tall man holding a golden statue and telling her to swallow it. She also saw a purple light surrounding her body. As a result, she became pregnant and felt refreshed and clear-minded. On the day of her delivery, light and fragrance filled the room, and the child's body was as white as snow. People therefore called him Lingcan (Líng càn). As a child, he liked to build pagodas out of sand and construct high seats out of stones. At the age of seven, he began to study, reciting the 'Classic of Filial Piety' (Xiào jīng) and the 'Analects' (Lún yǔ), as well as historical biographies. He could understand the meaning of the texts he read. South of his house was an orchard, and the neighboring children often competed to pick the fruit, which often troubled him. So he gave up picking fruit himself and returned empty-handed. His hometown was engaged in sericulture, and he often felt compassion, so he did not wear silk clothing. His uncle liked hunting, and even during the La (là) sacrifice, he did not change. He often sighed and said, 'Birds and beasts are far from humans, but they also love life and hate death. What is the difference in this feeling?' So he abstained from meat and fish. His uncle therefore hid in another place and indulged in killing. He dreamed of a red-clad messenger holding a spear and halberd, saying, 'You kill living beings all day long, and the Bodhisattva teaches you but you cannot stop. I will seize you and put you to death.' He woke up in a cold sweat, and the next day he destroyed all his hunting tools and deeply repented of his past mistakes. Huiyue (Huiyue) also came to the place where he often hunted and saw dozens of deer leaping and leaning against the boats, as if they were ashamed and apologetic. The place where he lived was remote and desolate, and he had never seen a temple. Suddenly he met a monk who asked him about the supreme teachings. The monk raised his hand and pointed east, saying that Buddhist affairs were very prosperous in Yan (Yǎn). He therefore never saw that monk again, and then he realized that it was a manifestation of a divine being. At the age of twelve," "" ] }
始游于剡遍禮。塔廟肆意。山川遠會。素心多究。經典宋泰。始四年于上虞東山寺辭親剪落時年。十七事南。林寺沙門慧靜。隨靜住剡之梵居寺。服勤就養年逾一紀。及靜之亡。盡心喪之。禮服闋之。后卻粒巖棲餌以松術。蠲疾延年深有成益。齊太宰文簡公褚淵。嘗請講凈名勝鬘。淵遇疾晝寢。見梵僧云。菩薩當至。尋有道人來者是也。俄而約造焉。遂豁然病癒。即請受五戒。齊給事中婁幼瑜少有學術。約之族祖也。每見輒起為禮。或問。此乃君族下班。何乃恭耶。瑜曰。菩薩出世方師于天下。豈老夫致敬而已。時人未喻此旨。惟王文憲深以為然。后還都又住草堂。少傅沈約。隆昌中外任攜與同行在郡。惟以靜漠自娛禪誦為樂。異香入室猛獸馴階。常入金華山采結。或停赤松澗。有道士丁德靜。于館暴亡。傳云。山精所斃。乃要大治祭酒居之。妖猶充斥。長山令徐伯超立議請約移居。曾未浹旬而神魅弭息。后晝臥見二青衣女子從澗水出。禮悔云。夙障深重。墮此水精。晝夜煩惱。即授以歸戒。自爾災怪永絕。天監十八年已亥四月八日。天子發弘誓心受菩薩戒。乃幸等覺殿。皇儲已下爰至道俗士庶。咸希度脫。弟子著錄者凡四萬八千人。嘗受戒時。有一干鵲歷階而升。狀若餐受。至說戒畢然後飛騰。又嘗述戒有二孔雀。
【現代漢語翻譯】 現代漢語譯本： 他最初遊歷剡地（今浙江嵊州一帶），廣泛地參拜佛塔和寺廟，隨心所欲。山川秀麗，賢達人士雲集。他以純潔的心志深入研究佛經，特別是宋泰年間的經典。在宋泰四年，他在上虞的東山寺告別親人，剃度出家，當時年僅十七歲。他跟隨南林寺的沙門慧靜，住在剡地的梵居寺，盡心服侍供養慧靜超過十二年。慧靜去世后，他盡心操辦喪事，守禮服喪完畢。之後，他斷絕穀物，隱居巖穴，以松樹和草藥為食，祛病延年，頗有成效。 齊朝的太宰文簡公褚淵，曾經請他講解《維摩詰經》和《勝鬘經》。褚淵生病臥床，白天睡覺時，夢見一位梵僧說：『菩薩將要到來。』不久，道約禪師就來了，褚淵的病立刻痊癒。於是，褚淵請求受五戒。齊朝的給事中婁幼瑜，年輕時就很有學問，是道約禪師的族祖。他每次見到道約禪師，總是起身行禮。有人問他：『這位是您的族中晚輩，您為何如此恭敬？』婁幼瑜回答說：『菩薩出世，將成為天下的老師，難道我老夫僅僅是致敬而已嗎？』當時的人不理解這個道理，只有王文憲深以為然。 後來，道約禪師回到都城，又住在草堂。少傅沈約在隆昌年間出任外地官職，帶著道約禪師一同前往郡里。道約禪師只是以清靜寂寞自娛，以禪定誦經為樂。有奇異的香氣進入他的房間，兇猛的野獸也馴服地走上臺階。他經常進入金華山採藥，或者停留在赤松澗。有一位道士名叫丁德靜，在館舍中突然暴亡。傳說這是山精鬼怪所害。於是，人們請來太治祭酒居住在那裡，但妖邪仍然充斥。長山縣令徐伯超提議請道約禪師移居那裡。不到半個月，神怪妖魅就消失了。後來，道約禪師白天睡覺時，看見兩位穿著青衣的女子從澗水中出來，向他禮拜懺悔說：『我們前世的罪業深重，墮落為水中的精怪，日夜煩惱。』道約禪師就為她們授以歸戒。從此以後，災禍怪事就永遠斷絕了。 天監十八年（公元519年）四月八日，梁武帝發弘誓心，受菩薩戒，於是駕臨等覺殿。從皇太子以下的官員，乃至僧侶道士和士人百姓，都希望得到度脫。登記在冊的弟子共有四萬八千人。道約禪師曾經在受戒時，有一隻喜鵲沿著臺階飛昇，好像在接受食物。等到說戒完畢后，喜鵲才飛騰而去。又曾經在講述戒律時，有兩隻孔雀出現。
【English Translation】 English version: He initially traveled to Yan (present-day Shengzhou, Zhejiang), extensively visiting pagodas and temples, as he pleased. The mountains and rivers were beautiful, and wise men gathered. With a pure heart, he deeply studied the Buddhist scriptures, especially those from the Song Tai era. In the fourth year of Song Tai, he bid farewell to his relatives at Dongshan Temple in Shangyu and was tonsured, becoming a monk at the young age of seventeen. He followed the Shramana Huijing of Nanlin Temple, residing at Fanju Temple in Yan, diligently serving and supporting Huijing for over twelve years. After Huijing's death, he devoted himself to the funeral arrangements and completed the mourning rituals. Afterward, he abstained from grains, secluded himself in caves, and nourished himself with pine and herbs, effectively curing illnesses and prolonging his life. Duke Wenjian of Qi, Chu Yuan, once invited him to lecture on the 'Vimalakirti Sutra' and the 'Srimala Sutra'. Chu Yuan fell ill and was bedridden. During a daytime nap, he dreamed of a Brahmin monk who said, 'A Bodhisattva is about to arrive.' Soon after, the Chan master Daoyue arrived, and Chu Yuan's illness immediately healed. Therefore, Chu Yuan requested to receive the Five Precepts. Lou Youyu, a court official of Qi, was learned from a young age and was a clan ancestor of Daoyue. Every time he saw Daoyue, he would rise and bow in respect. Someone asked him, 'This is your junior clansman, why are you so respectful?' Lou Youyu replied, 'When a Bodhisattva appears in the world, he will become the teacher of all under heaven. Is it merely respect that I, an old man, offer?' People at the time did not understand this principle, except for Wang Wenxian, who deeply agreed. Later, Daoyue returned to the capital and resided in a thatched cottage. Shen Yue, the Junior Tutor, was appointed to an official position in a distant region during the Longchang era and took Daoyue with him to the prefecture. Daoyue only found pleasure in tranquility and solitude, enjoying meditation and chanting scriptures. Strange fragrances entered his room, and fierce beasts were tamed and ascended the steps. He often entered Jinhua Mountain to gather herbs or stayed at Chisong Stream. A Taoist named Ding Dejing suddenly died violently in the guesthouse. It was said that he was killed by mountain spirits. Therefore, people invited the Tai Zhi wine priest to reside there, but the evil spirits still abounded. Xu Bochao, the magistrate of Changshan County, proposed inviting Daoyue to move there. In less than half a month, the spirits and demons disappeared. Later, during a daytime nap, Daoyue saw two women in green robes emerge from the stream, bowing and repenting, saying, 'Our past karma is heavy, and we have fallen into the realm of water spirits, suffering day and night.' Daoyue then bestowed upon them the Three Refuges and the Five Precepts. From then on, disasters and strange events ceased forever. On the eighth day of the fourth month of the eighteenth year of the Tianjian era (519 AD), Emperor Wu of Liang made a great vow and received the Bodhisattva Precepts, and thus visited the Dengjue Hall. From the Crown Prince and below, to monks, Taoists, scholars, and common people, all hoped to be liberated. The registered disciples totaled 48,000. Once, during the precept-receiving ceremony, a magpie ascended the steps, as if receiving food. After the precepts were spoken, the magpie flew away. Also, once, during the recitation of the precepts, two peacocks appeared.
驅斥不去。敕乃聽上。徐行至壇俯頸聽法。上曰。此鳥必欲滅度別受余果。矜其至誠更為說法。無何二鳥同化。后靜居閑室。忽有野媼赍書數卷置經案上。無言而出。並持異樹自植于庭云。青庭樹也。約曰。此書美也不俟看之。如其惡也亦不勞視。經七日又見一叟請書而退。此樹葉綠花紅扶疏尚在。又感異鳥身赤尾長形如翡翠。相隨棲息出入樹間。大通四年夢見舊宅白壁朱門赫然壯麗。仍發願造寺。詔乃號為本生焉。又敕改所居竹山裡為智者里。大同元年八月使人伐門外樹枝曰。輿駕當來勿令妨路。人未之測。至九月六日現疾北首右脅而臥。神識恬愉了無痛惱。謂弟子曰。我夢四部大眾幡花羅列空中迎我凌雲而去。福報當訖。至十六日敕遣舍人徐儼參疾。答曰。今夜當去。至五更二唱。異香滿室。左右肅然。乃曰。夫生有死自然恒數。勤修念慧勿起亂想。言畢合掌便入涅槃。春秋八十有四。六十三夏。初臥疾時。見一老公執錫來入。及遷化日諸僧咸卜寺之東巖。帝乃改葬獨龍。抑其前見之叟則志公相迎者乎。又臨終夜所乘青牛。忽然鳴吼淚下交流。至葬日敕使牽從部伍。發寺至山吼淚不息。又建塔之始白鶴一雙。繞墳鳴淚聲甚哀惋。葬后三日欻然永逝。
檀特師
檀特師。一名惠豐。身為比丘。不知何處
【現代漢語翻譯】 現代漢語譯本： 驅趕也驅趕不走。於是（皇帝）下令聽它（說法）。（鳥）慢慢地走到壇前，低下頭頸聽（智者大師）說法。大師說：『這鳥必定是想要滅度，以求來世獲得更好的果報。』憐憫它的至誠，（智者大師）更為它說法。沒過多久，兩隻鳥一同化去。 後來（智者大師）在安靜的房間里閑居時，忽然有一位鄉下老婦人拿著幾卷書放在經案上，一句話也沒說就離開了。同時還拿著一棵奇異的樹親自種植在庭院裡，說：『這是青庭樹。』（智者大師）大概是說：『如果這些書是好的，也不必急著看；如果這些書是壞的，也不值得去看。』過了七天，又看見一位老者來取走那些書然後離開了。這棵樹葉子碧綠，花朵鮮紅，枝葉繁茂，至今還在。 （智者大師）又感應到奇異的鳥，身子是紅色的，尾巴很長，形狀像翡翠鳥，成雙成對地棲息出入于樹間。大通四年，（智者大師）夢見舊宅的白墻紅門，非常壯麗。於是發願建造寺廟，皇帝下詔命名為本生寺。又下令將他居住的竹山裡改為智者里。大同元年八月，（皇帝）派人砍伐門外的樹枝，說：『皇帝的車駕將要到來，不要讓樹枝妨礙了道路。』人們不明白是什麼意思。到了九月初六，（智者大師）示現疾病，頭朝北，右側臥倒，神識平靜安樂，沒有絲毫痛苦煩惱。告訴弟子們說：『我夢見四部大眾，幡旗鮮花羅列在空中迎接我，我將乘雲而去。我的福報將要結束了。』到了十六日，皇帝下令派遣舍人徐儼來探望病情。（智者大師）回答說：『今晚我就要走了。』到了五更時分，兩次唱誦，奇異的香味充滿房間，左右的人都肅然起敬。（智者大師）於是說：『生有死是自然的常理，要勤奮地修習念慧，不要生起雜亂的念頭。』說完，合掌便進入涅槃，享年八十四歲，僧臘六十三年。當初臥病的時候，看見一位老翁拿著錫杖進來。到圓寂這天，眾僧都占卜寺廟的東巖作為墓地。皇帝於是更改了**龍（地名）。大概之前看見的老翁就是志公（寶誌禪師），前來迎接的吧。又在臨終的夜晚，所乘坐的青牛，忽然鳴叫吼叫，眼淚交流而下。到安葬的那天，皇帝下令讓牛牽引著送葬隊伍，從寺廟到山間，牛吼叫流淚不止。又在建造塔的時候，一對白鶴，繞著墳墓鳴叫，聲音非常哀傷悲惋。安葬后三天，忽然永遠地飛走了。
檀特師（Dandateshi）： 檀特師（Dandateshi），一名惠豐，身份是比丘（bhiksu），不知道是哪裡人。
【English Translation】 English version: They could not be driven away. The emperor then ordered that they be listened to. The birds slowly walked to the altar, lowered their necks, and listened to the Dharma. The Master said, 'These birds must desire to attain Nirvana and receive other rewards in future lives.' Pitying their sincerity, the Master further expounded the Dharma for them. Before long, both birds transformed together. Later, while the Master was residing in a quiet room, a rustic old woman suddenly brought several scrolls of books and placed them on the scripture table, leaving without a word. She also brought a strange tree and planted it in the courtyard herself, saying, 'This is a Qingting tree (Green Courtyard Tree).' The Master probably meant, 'If these books are good, there is no need to rush to read them; if they are bad, they are not worth looking at.' After seven days, an old man was seen taking the books away and leaving. The tree's leaves are green, its flowers are red, and its branches are lush, still there to this day. The Master also sensed strange birds, with red bodies and long tails, shaped like kingfishers, dwelling and moving in pairs among the trees. In the fourth year of Datong (era name), the Master dreamed of his old residence with white walls and red doors, magnificent and splendid. He then vowed to build a temple, and the emperor decreed that it be named Bensheng Temple. He also ordered that the Zhushan Village where he lived be renamed Zhizhe Village. In the first year of Datong, in August, the emperor sent people to cut the branches outside the gate, saying, 'The emperor's carriage is about to arrive, do not let the branches obstruct the road.' People did not understand what this meant. On the sixth day of September, the Master manifested illness, lying with his head to the north and his right side down, his mind peaceful and joyful, without any pain or distress. He told his disciples, 'I dreamed of the fourfold assembly, with banners and flowers arrayed in the sky to welcome me, and I will ascend on the clouds. My blessings are about to end.' On the sixteenth day, the emperor ordered the attendant Xu Yan to inquire about his illness. The Master replied, 'I will depart tonight.' At the fifth watch, after two recitations, a strange fragrance filled the room, and everyone around was solemn and respectful. The Master then said, 'Birth and death are natural and constant. Diligently cultivate mindfulness and wisdom, and do not give rise to chaotic thoughts.' After saying this, he joined his palms and entered Nirvana, at the age of eighty-four, with sixty-three years as a monk. When he first fell ill, he saw an old man entering with a staff. On the day of his passing, the monks divined the eastern cliff of the temple as the burial site. The emperor then changed the name of **Long (place name). Perhaps the old man seen earlier was Zhi Gong (Zen Master Baozhi), who came to welcome him. Also, on the night of his passing, the green ox he rode suddenly cried and roared, with tears flowing down. On the day of the funeral, the emperor ordered the ox to lead the funeral procession from the temple to the mountain, and the ox cried and wept incessantly. Also, at the beginning of the construction of the pagoda, a pair of white cranes circled the tomb, crying with great sorrow. Three days after the burial, they suddenly flew away forever.
Dandateshi: Dandateshi, also known as Huifeng, was a bhiksu (bhiksu), of unknown origin.
人也。飲酒啖肉語默無常。逆論來事後皆如言。居於涼州。宇文仲和為刺史。請之至州內。歷觀廄庫。乃云。何意畜他官馬官物。仲和不喻其旨。怒不令在涼州。未幾仲和拒不受代。朝廷令獨孤信禽之。仲和身死資財沒官。周文遣書召之。檀特發至岐州。會齊神武來寇玉壁。檀特曰。狗豈能至龍門也。神武果不至龍門而返。侯景未叛東魏之前。忽捉一杖。杖頭刻為獼猴形。令其面常向西。日夜弄之。又索一角弓牽挽之。俄而景啟降。尋復背叛。人皆以為驗。至大統十七年春初忽著一布帽。周文左右驚問之。檀特曰。汝亦著王亦著也。至三月而魏文帝崩。復取一白絹帽著之。左右復問之。檀特曰。汝亦著王亦著也。未幾丞相夫人薨。復又著白絹帽。左右復問之云。汝亦著王亦著也。尋而丞相第二兒武邑公薨。其事驗多知此也。俄而疾卒。周文命葬之。
植相
釋植相。姓郝氏。梓潼涪人。嘗任巴西郡吏。太守鄭貞令相赍獻物。下揚都見梁祖王公崇敬佛教。便愿出家。乃還蜀決誓。家屬並其妻子。既同相志一時剪落。自出家后專習苦行一食常坐。正心佛理以命自期。時南武郡有法愛道人。高炫道術相往觀之。愛于夕中自以咒力現一大神。身著衣冠容相瑰偉。來舉繩床離地四五尺。便誦戒神即馳去。斯須復來舉
【現代漢語翻譯】 現代漢語譯本： 此人也。飲酒吃肉，言語舉止沒有常態。逆向推論未來的事情，之後都如他所說。居住在涼州。宇文仲和（人名，擔任刺史）請他到州內。他巡視馬廄和倉庫后說：『為何要蓄養其他官員的馬匹和官府的物品？』宇文仲和不明白他的意思，生氣地不讓他留在涼州。不久，宇文仲和抗拒朝廷的換防命令，朝廷命令獨孤信（人名）逮捕他。宇文仲和身死，資財被沒收。周文（人名）派人寫信召他。檀特（人名）出發到達岐州。恰逢北齊的神武（人名，指高歡）來侵犯玉壁。檀特說：『狗怎麼可能到達龍門呢？』神武果然沒有到達龍門就返回了。侯景（人名）尚未背叛東魏之前，忽然拿著一根手杖，手杖頭上刻著獼猴的形狀，讓獼猴的臉始終朝向西方，日夜把玩。又找來一張角弓拉動。不久，侯景請求投降，隨即又背叛。人們都認為這是應驗。到大統十七年春天，檀特忽然戴了一頂布帽。周文身邊的人驚訝地問他。檀特說：『你也要戴，王也要戴。』到三月，西魏文帝（皇帝）駕崩。他又取出一頂白色絹帽戴上。身邊的人又問他。檀特說：『你也要戴，王也要戴。』不久，丞相的夫人去世。他又戴上白色絹帽。身邊的人又問他說：『你也要戴，王也要戴。』不久，丞相的第二個兒子武邑公（爵位）去世。他所預言的事情應驗了很多，人們因此瞭解他。不久，他因病去世。周文命令安葬他。
釋植相 釋植相（人名），姓郝氏，是梓潼涪縣人。曾經擔任巴西郡的郡吏。太守鄭貞（人名）命令植相攜帶貢品。到達揚都拜見梁祖王公（人名），王公崇敬佛教。植相便發願出家。於是返回蜀地下定決心。他的家屬和妻子，都和他有相同的志向，一起剃髮出家。自從出家后，他專心修習苦行，每天只吃一頓飯，經常端坐。以端正的心和佛理來要求自己。當時南武郡有法愛道人（人名），擅長炫耀道術，植相前去觀看。法愛在晚上用咒語變出一個大神。大神身穿衣冠，容貌瑰麗雄偉。來舉起繩床，使其離開地面四五尺。法愛誦戒，神就離開了。一會兒又回來舉起繩床。
【English Translation】 English version: This person was such that his drinking, eating meat, speech, and silence were inconsistent. He would predict future events in reverse, and they would all come to pass as he said. He lived in Liangzhou. Yuwen Zhonghe (name, serving as governor) invited him to the state. After inspecting the stables and warehouses, he said, 'Why are you keeping horses and goods belonging to other officials?' Yuwen Zhonghe did not understand his meaning and angrily forbade him from staying in Liangzhou. Soon after, Yuwen Zhonghe refused to be replaced by the court, and the court ordered Dugu Xin (name) to arrest him. Yuwen Zhonghe died, and his property was confiscated. Zhou Wen (name) sent a letter to summon him. Tantra (name) set out and arrived in Qizhou. Coincidentally, Shenwu (name, referring to Gao Huan) of the Northern Qi Dynasty came to invade Yu Bi. Tantra said, 'How can a dog reach Longmen?' Shenwu indeed did not reach Longmen and returned. Before Hou Jing (name) betrayed the Eastern Wei, he suddenly held a staff with a monkey carved on the head, always facing west, and played with it day and night. He also found a horn bow and pulled it. Soon after, Hou Jing requested to surrender, and then betrayed again. People thought this was a verification. In the spring of the seventeenth year of Datong, Tantra suddenly wore a cloth hat. The people around Zhou Wen were surprised and asked him. Tantra said, 'You will wear it too, and the king will wear it too.' In March, Emperor Wen of Western Wei (emperor) passed away. He then took out a white silk hat and put it on. The people around him asked him again. Tantra said, 'You will wear it too, and the king will wear it too.' Soon after, the Prime Minister's wife passed away. He then wore a white silk hat again. The people around him asked him again, saying, 'You will wear it too, and the king will wear it too.' Soon after, the Prime Minister's second son, Duke Wuyi (title), passed away. The things he predicted were verified many times, and people understood him because of this. Soon after, he died of illness. Zhou Wen ordered him to be buried.
Shi Zhixiang Shi Zhixiang (name), whose surname was Hao, was from Zitong Fu County. He once served as a clerk in Brazil County. The governor Zheng Zhen (name) ordered Zhixiang to carry tributes. Upon arriving in Yangdu, he met Liangzu Wang Gong (name), who revered Buddhism. Zhixiang then vowed to become a monk. So he returned to Shu and made a firm decision. His family and wife shared the same aspiration and shaved their heads together to become monks. Since becoming a monk, he devoted himself to ascetic practices, eating only one meal a day and often sitting upright. He used an upright mind and Buddhist principles to demand of himself. At that time, there was a Taoist named Fa'ai (name) in Nanwu County, who was good at showing off his Taoist skills. Zhixiang went to see him. Fa'ai used spells to conjure a great god in the evening. The great god wore clothes and a crown, and his appearance was magnificent and majestic. He came and lifted the rope bed, making it four or five feet off the ground. Fa'ai recited precepts, and the god left. After a while, he came back and lifted the rope bed.
床。僅動一角如前復去。俄爾又來在相前立。相正意貞白初無微動。尋爾復去于屋頭現。面舍棟破裂其聲甚大。相亦無懼神見不動。便來禮拜求哀懺悔。至旦語愛曰。汝所重者此是邪術。非正法也。可舍之相因行路寄宿道館。道士有素。聞相名。恐化徒屬拒不延之。其夜群虎繞院相吼。道士等通夕不安。及明追之從受菩薩戒焉。又曾行弘農水側。見人垂釣相勸止之。不從其言。即唾水中。忽有大蛇擎頭四顧。來趣釣者。因即歸命。投相出家。后因梁末軍亂。入青城山聚徒集業。未暇經始。適便遷化。初相置足於綿州城西柏林寺。院宇成就。于堂頭植梧桐一株。極為繁茂。夏月忽無故葉落。又維那旦打鐘初不發聲。大小疑怪不測所以。上座僧謂有大變執錫逃避。須臾信報。相已終。乃知樹枯鐘噎表其遷化之晨也。弟子㘅命露屍松下焉。
陸法和
陸法和。不知何許人也。隱於江陵百里洲。衣食居處一與戒行沙門同。耆老自幼見之容色常定。人莫能測也。或謂出自嵩高。遍游遐邇。既入荊州汶陽郡。居高要縣之紫石山。無故舍所居山。俄有蠻賊文道期之亂。時人以為預見萌兆。及侯景始告降於梁。法和謂南郡朱元英曰。貧道共檀越擊侯景去。元英曰。侯景為國立效。師云擊之何也。法和曰。正自如此。及景渡
【現代漢語翻譯】 現代漢語譯本： 床。僅僅移動一個角，像之前一樣又離開了。一會兒又來，站在僧相（指僧人的尊稱）面前。僧相心意端正純潔，沒有絲毫動搖。尋即再次離去，在屋頂上顯現，面朝房屋，棟樑破裂，聲音巨大。僧相也沒有恐懼，神色如常，毫不動搖。那人便來禮拜，哀求懺悔。到早晨，告訴愛慾之神說：『你所看重的是這些邪術，不是正法。』可以捨棄它。僧相因此行走四方，寄宿在道觀里。道士一向仰慕僧相的名聲，但又害怕他感化自己的徒弟，拒絕接待他。當晚，一群老虎圍繞著道觀吼叫，道士們整夜不安。到天亮，追趕僧相，向他求受菩薩戒。僧相又曾經在弘農水邊行走，看見有人在釣魚，勸他停止。那人不聽從他的勸告，僧相就朝水中吐唾沫。忽然有一條大蛇抬起頭來四處張望，向釣魚的人游去。那人因此立刻歸順，跟隨僧相出家。後來因為梁朝末年發生戰亂，僧相進入青城山，聚集徒弟，準備開始修行事業，還沒來得及開始，就圓寂了。當初，僧相在綿州城西的柏林寺安頓下來，寺院建成后，在堂前種植了一棵梧桐樹，非常茂盛。夏天，忽然無緣無故地樹葉全部掉落。又有一天，維那（寺院中負責管理事務的僧人）早上打鐘，鐘卻發不出聲音。寺院裡的人都感到疑惑奇怪，不知道是什麼原因。上座僧（寺院中地位較高的僧人）說是有大的變故，拿著錫杖逃走了。不久，就傳來了訊息，說僧相已經圓寂了。這才知道樹枯鐘啞是預示他圓寂的徵兆。弟子們遵照遺命，將他的遺體安放在松樹下。
陸法和
陸法和，不知道是哪裡人。隱居在江陵的百里洲。衣食住行都和持戒修行的沙門（指佛教出家眾）一樣。當地的老人從小就見到他，容貌神色始終不變，沒有人能夠測度他。有人說他來自嵩山，遊歷過很多地方。後來進入荊州的汶陽郡，居住在高要縣的紫石山。無緣無故地離開了所居住的山，不久就發生了蠻賊文道期的叛亂。當時的人們認為他預先看到了災禍的苗頭。等到侯景開始向梁朝投降，陸法和對南郡的朱元英說：『貧道想和您一起攻打侯景。』朱元英說：『侯景為國家立下功勞，師父您說要攻打他，這是為什麼呢？』陸法和說：『事情正是如此。』等到侯景渡過長江……
【English Translation】 English version: He only moved one corner of the bed and left as before. After a while, he came again and stood in front of the Sangha (a term of respect for monks). The Sangha's mind was upright and pure, without the slightest wavering. Xun then left again and appeared on the roof, facing the house, the beams cracked, and the sound was loud. The Sangha was not afraid either, his expression remained the same, and he did not waver. Then that person came to worship, begging for repentance. In the morning, he told the god of desire: 'What you value are these evil arts, not the true Dharma.' You can abandon it. The Sangha therefore traveled around, staying overnight in Taoist temples. The Taoist priests had always admired the Sangha's reputation, but they were afraid that he would convert their disciples, so they refused to receive him. That night, a group of tigers roared around the Taoist temple, and the Taoist priests were uneasy all night. At dawn, they chased after the Sangha and asked him to receive the Bodhisattva precepts. The Sangha once walked by the Hongnong River and saw someone fishing, and he persuaded him to stop. That person did not listen to his advice, so the Sangha spat into the water. Suddenly, a large snake raised its head and looked around, swimming towards the fisherman. That person therefore immediately surrendered and followed the Sangha to become a monk. Later, because of the war at the end of the Liang Dynasty, the Sangha entered Qingcheng Mountain, gathered disciples, and prepared to start a practice career. Before he had time to start, he passed away. At first, the Sangha settled in Berlin Temple in the west of Mianzhou City. After the temple was built, a sycamore tree was planted in front of the hall, which was very lush. In the summer, suddenly all the leaves fell for no reason. Also, one day, the Vina (the monk in charge of managing affairs in the temple) struck the bell in the morning, but the bell did not make a sound. The people in the temple were all puzzled and strange, and did not know what the reason was. The senior monk (a monk with a higher status in the temple) said that there was a big change, and he took his tin staff and fled. Soon, news came that the Sangha had passed away. Only then did they know that the tree withered and the bell was mute, which was a sign of his passing away. The disciples followed his last wish and placed his body under the pine tree.
Lu Fahe
Lu Fahe, I don't know where he was from. He lived in seclusion in Bailizhou, Jiangling. His clothes, food, shelter, and behavior were the same as those of a disciplined Shramana (referring to Buddhist monks). The local elders had seen him since they were young, and his appearance and expression never changed. No one could fathom him. Some said that he came from Mount Song and traveled to many places. Later, he entered Wenyang County in Jingzhou and lived in Zishi Mountain in Gaoyao County. For no reason, he left the mountain where he lived, and soon the rebellion of the barbarian thief Wen Daoqi occurred. People at that time thought that he had foreseen the signs of the disaster. When Hou Jing began to surrender to the Liang Dynasty, Lu Fahe said to Zhu Yuanying of Nan Commandery: 'This poor monk wants to attack Hou Jing with you.' Zhu Yuanying said: 'Hou Jing has made contributions to the country, why do you, Master, say that you want to attack him?' Lu Fahe said: 'That's exactly the case.' When Hou Jing crossed the Yangtze River...
江。法和時在清溪山。元英往問曰。景今圍城其事云何。法和曰。凡人取果宜待熟時。固問之曰。亦克亦不克。景遣將任約擊梁湘東王于江陵。法和乃詣湘東乞征約。召諸蠻弟子八百人在江津。二日便發湘東。遣胡僧祐領千餘人與同行。法和登艦大笑曰。無量兵馬。江陵多神祠。人俗恒所祈禱。自法和軍出無復一驗。人以為神皆從行故也。至赤沙湖與約相對。法和乘輕舟不介冑。沿流而下。去約軍一里。乃還謂將士曰。聊觀彼龍睡不動。吾軍之龍甚自踴躍。即攻之。若得彼明日當不損客主一人而破賊。然有惡處。遂縱火船。而逆風不便。法和執白羽扇麾風。風即返約。眾皆見梁兵步於水上。於是大潰皆投水。約逃竄不知所之。法和曰。明日午時當得。及期而未得人問之。法和曰。吾前於此洲水乾時建一剎。語檀越等。此雖為剎實是賊標。今何不向標下求賊也。如其言果於水中見約抱剎仰頭栽出鼻。遂禽之。約言。求就師目前死。法和曰。檀越有相必不兵死。且於王有緣決無他慮。王於後當得檀越力耳。湘東果釋用為郡守。及魏圍江陵約以兵赴救力戰焉。法和既平約。往進見王僧辨于巴陵。謂曰。貧道已卻侯景一臂。其更何能為。檀越宜即逐取。乃請還。謂湘東王曰。侯景自然平矣。無足可慮。蜀賊將至。法和請守巫峽
【現代漢語翻譯】 現代漢語譯本：法和當時在清溪山。元英前去拜訪，問道：『侯景現在圍攻城池，情況如何？』法和說：『凡人摘取果實，應該等待成熟的時候。』元英堅持問道：『能攻克還是不能攻克？』侯景派遣將領任約在江陵攻擊梁朝的湘東王（梁武帝第八子蕭繹，後來的梁元帝）。法和於是前往湘東王處請求征討任約。召集了八百名蠻族弟子在江津，兩天後便出發前往湘東。派遣胡僧祐帶領一千多人一同前往。法和登上戰艦，大笑著說：『真是無量的兵馬啊！』江陵有很多神祠，當地百姓經常在那裡祈禱。自從法和的軍隊出發后，神蹟就再也沒有出現過。人們認為神都跟隨法和的軍隊走了。到達赤沙湖，與任約的軍隊相對峙。法和乘坐輕便的小船，不穿盔甲，順著水流而下，距離任約的軍隊一里路。然後返回，對將士們說：『我只是看看那條龍（指任約）睡著了沒有，一動不動。我們軍隊的龍卻非常活躍。』隨即發起進攻。如果能攻克，明天一定不會損失任何士兵就能擊破賊寇。然而，有個不好的地方。』於是縱火船，但因為逆風而不利。法和拿著白羽扇扇風，風立刻轉向任約的軍隊。眾人都看見梁朝的士兵在水上行走。於是任約的軍隊大潰敗，都跳入水中。任約逃竄，不知去向。法和說：『明天中午一定能抓到他。』到了約定的時間卻沒有抓到，有人問他。法和說：『我之前在這個洲水乾涸的時候建了一座佛塔（剎，梵語Stupa的音譯），告訴施主們，這雖然是佛塔，實際上是賊人的標記。現在為什麼不向標記下尋找賊人呢？』按照他的話去做，果然在水中看見任約抱著佛塔，仰頭栽出鼻子。於是抓住了他。任約說：『請求在師父面前死去。』法和說：『你有福相，一定不會死於戰場。而且你與湘東王有緣分，決不會有其他顧慮。湘東王以後一定會得到你的幫助。』湘東王后來釋放了任約，讓他擔任郡守。等到北魏圍攻江陵時，任約率兵前去救援，奮力作戰。法和平定了任約后，前往巴陵拜見王僧辯，對他說：『貧道已經砍掉了侯景的一條手臂，他還能有什麼作為呢？您應該立刻追擊並攻取他。』於是請求返回。對湘東王說：『侯景自然會被平定，不足為慮。蜀地的賊寇將要到來。』法和請求鎮守巫峽。 English version: At that time, Fahe was at Qingxi Mountain. Yuan Ying went to visit him and asked, 'Hou Jing is now besieging the city, what is the situation?' Fahe said, 'When people pick fruits, they should wait until they are ripe.' Yuan Ying insisted on asking, 'Can it be conquered or not?' Hou Jing sent General Ren Yue to attack the Xiangdong Prince (Xiao Yi, the eighth son of Emperor Wu of Liang, later Emperor Yuan of Liang) of Liang at Jiangling. Fahe then went to the Xiangdong Prince to request to attack Ren Yue. He summoned eight hundred barbarian disciples at Jiangjin, and set off for Xiangdong two days later. He sent Hu Sengyou to lead more than a thousand people to go with him. Fahe boarded the warship and laughed loudly, saying, 'What immeasurable soldiers and horses!' There are many shrines in Jiangling, and the local people often pray there. Since Fahe's army set off, miracles have never appeared again. People thought that the gods had followed Fahe's army. Arriving at Chisha Lake, they confronted Ren Yue's army. Fahe rode a light boat, without armor, and went down the river, one mile away from Ren Yue's army. Then he returned and said to the soldiers, 'I just wanted to see if that dragon (referring to Ren Yue) was asleep, motionless. The dragon of our army is very active.' Then he launched an attack. If it can be conquered, no soldiers will be lost tomorrow to defeat the bandits. However, there is a bad place.' So he launched fire ships, but it was unfavorable because of the headwind. Fahe held a white feather fan and fanned the wind, and the wind immediately turned to Ren Yue's army. Everyone saw the Liang soldiers walking on the water. So Ren Yue's army was defeated and jumped into the water. Ren Yue fled and his whereabouts were unknown. Fahe said, 'He will definitely be caught at noon tomorrow.' When the agreed time arrived, he was not caught, and someone asked him. Fahe said, 'I built a stupa (剎, transliteration of Sanskrit Stupa) when the water on this continent was dry, and told the benefactors that although this is a stupa, it is actually a marker for thieves. Why not look for thieves under the marker now?' According to his words, Ren Yue was seen in the water holding the stupa, looking up and planting his nose. So he was caught. Ren Yue said, 'I beg to die in front of the master.' Fahe said, 'You have a blessed appearance and will not die on the battlefield. Moreover, you have a relationship with the Xiangdong Prince, and there will be no other worries. The Xiangdong Prince will definitely get your help in the future.' The Xiangdong Prince later released Ren Yue and made him the prefect of the county. When the Northern Wei besieged Jiangling, Ren Yue led his troops to rescue and fought bravely. After Fahe pacified Ren Yue, he went to Baling to meet Wang Sengbian and said to him, 'This poor monk has cut off one arm of Hou Jing, what else can he do? You should immediately pursue and capture him.' So he asked to return. He said to the Xiangdong Prince, 'Hou Jing will naturally be pacified, nothing to worry about. The bandits of Shu are about to arrive.' Fahe requested to guard the Wuxia Gorge.
【English Translation】 At that time, Fahe was at Qingxi Mountain. Yuan Ying went to visit him and asked, 'Hou Jing is now besieging the city, what is the situation?' Fahe said, 'When people pick fruits, they should wait until they are ripe.' Yuan Ying insisted on asking, 'Can it be conquered or not?' Hou Jing sent General Ren Yue to attack the Xiangdong Prince (Xiao Yi, the eighth son of Emperor Wu of Liang, later Emperor Yuan of Liang) of Liang at Jiangling. Fahe then went to the Xiangdong Prince to request to attack Ren Yue. He summoned eight hundred barbarian disciples at Jiangjin, and set off for Xiangdong two days later. He sent Hu Sengyou to lead more than a thousand people to go with him. Fahe boarded the warship and laughed loudly, saying, 'What immeasurable soldiers and horses!' There are many shrines in Jiangling, and the local people often pray there. Since Fahe's army set off, miracles have never appeared again. People thought that the gods had followed Fahe's army. Arriving at Chisha Lake, they confronted Ren Yue's army. Fahe rode a light boat, without armor, and went down the river, one mile away from Ren Yue's army. Then he returned and said to the soldiers, 'I just wanted to see if that dragon (referring to Ren Yue) was asleep, motionless. The dragon of our army is very active.' Then he launched an attack. If it can be conquered, no soldiers will be lost tomorrow to defeat the bandits. However, there is a bad place.' So he launched fire ships, but it was unfavorable because of the headwind. Fahe held a white feather fan and fanned the wind, and the wind immediately turned to Ren Yue's army. Everyone saw the Liang soldiers walking on the water. So Ren Yue's army was defeated and jumped into the water. Ren Yue fled and his whereabouts were unknown. Fahe said, 'He will definitely be caught at noon tomorrow.' When the agreed time arrived, he was not caught, and someone asked him. Fahe said, 'I built a stupa (剎, transliteration of Sanskrit Stupa) when the water on this continent was dry, and told the benefactors that although this is a stupa, it is actually a marker for thieves. Why not look for thieves under the marker now?' According to his words, Ren Yue was seen in the water holding the stupa, looking up and planting his nose. So he was caught. Ren Yue said, 'I beg to die in front of the master.' Fahe said, 'You have a blessed appearance and will not die on the battlefield. Moreover, you have a relationship with the Xiangdong Prince, and there will be no other worries. The Xiangdong Prince will definitely get your help in the future.' The Xiangdong Prince later released Ren Yue and made him the prefect of the county. When the Northern Wei besieged Jiangling, Ren Yue led his troops to rescue and fought bravely. After Fahe pacified Ren Yue, he went to Baling to meet Wang Sengbian and said to him, 'This poor monk has cut off one arm of Hou Jing, what else can he do? You should immediately pursue and capture him.' So he asked to return. He said to the Xiangdong Prince, 'Hou Jing will naturally be pacified, nothing to worry about. The bandits of Shu are about to arrive.' Fahe requested to guard the Wuxia Gorge.
待之。乃總諸軍而往運石以填江。三日水遂不流。橫之以鐵鎖。武陵王紀果遣蜀兵來度峽口。勢蹙進退不可。王綝與法和經略一戰而殄之。軍次白帝謂人曰。諸葛孔明可謂為名將。吾自見之。此城旁有其埋弩箭鏃一斛許。因插表令掘之如其言。又嘗至襄陽城北大樹下。畫地方二尺。令弟子掘之得一龜長尺半。以杖叩之曰。汝欲出不能得已數百歲。不逢我者豈見天日乎。為授三歸龜乃入草。初八疊山多惡疾人。法和為採藥療之。不過三服皆差。即求為弟子。山中多毒蟲猛獸。法和授其禁戒不復噬螫(音栻)所泊江湖必于峰側結表云。此處放生。漁者皆無所得。才或少獲。輒有大風雷。船人懼而放之。風雨乃定。晚雖將兵猶禁諸軍漁捕。有竊違者中夜猛獸必來欲噬之。或亡其船纜。有小弟子戲截蛇頭。來詣法和。法和曰汝何意殺因指以示之。弟子乃見蛇頭齰褲襠而不落。法和使懺悔為蛇作功德。又有人以牛試刀一下而頭斷。來詣法和。法和曰。有一斷頭牛就卿徴命殊急。若不為作功德。一月內報至。其人弗信少日果死。法和又為人置宅相墓以避禍求福。嘗謂人曰。勿繫馬于碓。其人行過鄉曲。門側有碓因繫馬于其柱。入門中憶法和戒。走出將解之。馬已斃矣。梁元帝以法和為都督。郢州刺史封江乘縣公。法和不稱臣。其啟
【現代漢語翻譯】 現代漢語譯本： 於是（王綝）集合所有軍隊，前去運送石頭來填滿長江。三天後，江水便不再流動。用鐵鎖橫鎖江面。武陵王紀果然派遣蜀地的士兵前來試圖渡過峽口。蜀兵處境窘迫，進退兩難。王綝與法和率軍迎戰，將他們全部消滅。軍隊駐紮在白帝城時，王綝對人說：『諸葛孔明真可謂是名將啊。我親眼見證了這一點。』這座城旁邊有他埋藏的弩箭箭頭一斛左右。於是插上標記，命令挖掘，果然如他所說。他又曾經到襄陽城北的大樹下，畫了一個兩尺見方的區域，讓弟子挖掘，得到一隻長一尺半的烏龜。他用手杖敲打烏龜說：『你想出來卻不能，已經數百年了。如果不是遇到我，怎麼能見到天日呢？』於是為烏龜授予三歸依，烏龜便進入草叢。當初八疊山有很多患惡疾的人，法和為他們採藥治療，不超過三服藥就都痊癒了，他們便請求做法和的弟子。山中有很多毒蟲猛獸，法和傳授他們禁戒，毒蟲猛獸便不再咬噬他們。法和停泊的江湖邊，一定會在山峰旁邊立下牌子寫道：『此處放生。』漁民們都一無所獲。即使偶爾捕到一點，也會有大風雷，船伕們害怕而放生，風雨才停止。法和即使帶兵，仍然禁止軍隊捕魚。有偷偷違反的人，半夜猛獸一定會來想要咬噬他們，或者丟失他們的船纜。有個小弟子戲弄地砍下蛇頭，來找法和。法和說：『你為什麼要殺它？』用手指給弟子看，弟子才看見蛇頭咬住他的褲襠而不掉落。法和讓弟子懺悔，為蛇做功德。又有人用牛試刀，一刀下去牛頭就斷了，來找法和。法和說：『有一個斷頭的牛正在緊急地向你索命，如果不為它做功德，一個月內報應就會到來。』那人不相信，沒過多久果然死了。法和還為人選擇住宅，相看墳墓，用來避禍求福。曾經對人說：『不要把馬拴在碓旁。』那人走過鄉村，門邊有個碓，於是把馬拴在碓柱上。進入門中想起法和的告誡，跑出去想要解開馬，馬已經死了。梁元帝任命法和為都督、郢州刺史，封為江乘縣公。法和不以臣子的身份自居，他的奏章...
【English Translation】 English version: Thereupon, (Wang Lin) gathered all the troops and went to transport stones to fill the Yangtze River. After three days, the river water ceased to flow. He then used iron chains to lock the river horizontally. King Ji of Wuling indeed sent Shu soldiers to attempt to cross the gorge entrance. The Shu soldiers were in a difficult situation, unable to advance or retreat. Wang Lin and Fa He led their troops to meet them in battle and annihilated them all. When the army was stationed at Baidi City, Wang Lin said to the people: 'Zhuge Kongming (Zhuge Liang, a famous strategist) can truly be called a famous general. I have witnessed this myself.' Next to this city, there were about one 'hu' (a unit of volume) of crossbow arrowheads that he had buried. So he placed a marker and ordered them to dig, and it was indeed as he said. He also once went to a large tree north of Xiangyang City, drew a square area of two 'chi' (a unit of length), and had his disciples dig it up, finding a turtle that was one and a half 'chi' long. He tapped the turtle with his staff and said: 'You wanted to come out but couldn't, and it has been hundreds of years. If you hadn't met me, how could you have seen the light of day?' So he bestowed the Three Refuges upon the turtle, and the turtle entered the grass. Initially, there were many people suffering from severe illnesses in Badie Mountain. Fa He collected herbs to treat them, and they all recovered after no more than three doses of medicine. They then requested to become Fa He's disciples. There were many poisonous insects and fierce beasts in the mountains. Fa He taught them prohibitions, and the poisonous insects and fierce beasts no longer bit or stung them. Wherever Fa He anchored his boat on the rivers and lakes, he would always erect a sign next to the peaks that read: 'Releasing life here.' The fishermen would catch nothing. Even if they occasionally caught a little, there would be great wind and thunder, and the boatmen would be afraid and release the fish, and the wind and rain would stop. Even when Fa He was leading troops, he still forbade the army from fishing. Those who secretly violated this rule would be attacked by fierce beasts in the middle of the night, or their boat cables would be lost. A young disciple playfully cut off a snake's head and came to Fa He. Fa He said: 'Why did you kill it?' He pointed it out to the disciple, and the disciple then saw the snake's head biting his crotch without falling off. Fa He had the disciple repent and perform meritorious deeds for the snake. Someone else tested a knife on an ox, and the ox's head was cut off with one stroke. He came to Fa He. Fa He said: 'There is an ox with a severed head urgently demanding your life. If you do not perform meritorious deeds for it, retribution will come within a month.' The man did not believe it, but he died shortly after. Fa He also chose residences and looked at graves for people to avoid misfortune and seek blessings. He once said to someone: 'Do not tie your horse to a mortar.' That person passed through a village, and there was a mortar next to the door, so he tied his horse to the mortar post. Upon entering the door, he remembered Fa He's warning, ran out to untie the horse, but the horse was already dead. Emperor Yuan of Liang appointed Fa He as the governor-general and the prefect of Yingzhou, and conferred upon him the title of Duke of Jiangcheng County. Fa He did not regard himself as a subject, and his memorials...
文朱印名上自稱居士。后稱司徒。梁元帝謂其僕射王褒曰。我未嘗有意用陸為三公。而自稱何也。褒曰。彼既以道術自命容是先知。梁元帝以法和功業稍重。遂就加司徒都督刺史如故。部曲數千人通呼為弟子。唯以道術為化。不以法獄加人。又列肆之所不立市丞。牧佐之法無人領受。但以空檻籥在道間。上開一孔以受錢。賈客店人隨貨多少。計其估限自委檻中。所受所掌之司夕方開取。條其孔目輸之於庫。又法和平常言若不出口。時有所論則雄辨無敵。然猶帶蠻音。善為攻戰。具在江夏。大聚兵艦。欲襲襄陽。而入武關。梁元帝使止之。法和曰。法和是求佛之人。尚不希釋梵天王坐處。豈規主位。但于空王佛所。與主上有香火因緣。見王上應有報至。故救援耳。今既被疑。是業定不可解也。於是設供食具大䭔薄餅。及魏舉兵。法和自郢入漢口。將赴江陵。梁元帝使人逆之曰。此自能破賊。師但鎮郢州不須動也。法和乃還州。堊其城門。著粗白布衫褲邪巾。大繩束腰坐葦蓆。終日乃脫之。及聞梁元敗滅。復取前兇服著之。哭泣受吊。梁人入魏果見䭔餅焉。法和始於百里洲造壽王寺。既架佛殿更截樑柱曰。后四十許年佛法當遭雷雹。此寺幽僻可以免難。及魏平荊州宮室焚燼。總管欲發取壽王佛殿。嫌其材短乃停。後周氏滅
【現代漢語翻譯】 現代漢語譯本 陸法和在名片上自稱居士，後來又自稱司徒（官名）。梁元帝對他的僕射（官名）王褒說：『我從未想過要任用陸法和為三公（官名），他自己稱呼是什麼意思？』王褒說：『他既然以道術自命，或許是先知。』梁元帝因為陸法和的功業稍重，於是就加封他為司徒，都督（官名），刺史（官名），官職如舊。他統領的部曲有數千人，都稱呼他為弟子。陸法和只用道術來教化，不用法律刑獄來對待人。而且在集市的地方不設立市丞（官名）。牧佐（官名）的法規沒有人接受。只是在道路中間設定一個空的竹箱，上面開一個孔用來收錢。商人和店主根據貨物多少，自己估計價值，然後投入箱中。負責管理的人在傍晚才打開箱子取出錢，登記賬目後上交給國庫。陸法和平時很少說話，一旦有所論述，則雄辯無敵。然而他仍然帶有蠻人的口音。他擅長攻戰，在江夏（地名）聚集了大量的兵船，想要襲擊襄陽（地名），然後進入武關（地名）。梁元帝派人阻止他。陸法和說：『法和是求佛之人，尚且不希望得到釋梵天王（佛教神祇）的座位，怎麼會覬覦您的王位呢？只是在空王佛（佛教佛名）那裡，與您有香火因緣，看到您將有災禍，所以前來救援。現在既然被您懷疑，看來這是不可避免的業報。』於是他設定供品，食物有大䭔（音tun，古代祭祀用的糕點）和薄餅。等到北魏（朝代名）舉兵，陸法和從郢（地名）進入漢口（地名），將要前往江陵（地名）。梁元帝派人去迎接他說：『我自己能夠打敗敵人，您只要鎮守郢州，不需要行動。』陸法和於是回到郢州，用白堊塗抹城門，穿著粗糙的白色布衫褲和歪戴的頭巾，用大繩子束腰，坐在葦蓆上，整天如此，然後才脫下。等到聽說梁元帝失敗滅亡，又穿上之前的兇服，哭泣著接受弔唁。梁人進入北魏，果然看到了䭔餅。陸法和最初在百里洲（地名）建造壽王寺（寺廟名）。已經架好佛殿後，又截斷樑柱說：『後來的四十年左右，佛法將要遭受雷擊冰雹的災難，這座寺廟幽靜偏僻，可以免除災難。』等到北魏平定荊州（地名），宮室被焚燒殆盡，總管想要拆取壽王寺的佛殿，嫌棄它的木材太短，於是停止了。後來北周（朝代名）滅亡。
【English Translation】 English version Lu Faho on his name card styled himself as a layman, and later as Situ (an official title). Emperor Yuan of Liang said to his servant Wang Bao: 'I have never intended to appoint Lu as one of the Three Dukes (San Gong, high-ranking officials), what does he mean by calling himself that?' Wang Bao said, 'Since he claims to be skilled in Daoist arts, perhaps he is a prophet.' Emperor Yuan of Liang, seeing that Lu Faho's achievements were somewhat significant, then additionally appointed him as Situ, Grand Protector (Du Du, an official title), and Governor (Ci Shi, an official title), with his original duties unchanged. The troops under his command numbered several thousand, and they all called him disciples. Lu Faho only used Daoist arts to teach and transform people, and did not use laws and prisons to deal with them. Moreover, in the marketplace, he did not establish a market administrator (Shi Cheng, an official title). The regulations of the pastoral assistants (Mu Zuo, an official title) were not accepted by anyone. He simply placed an empty bamboo box in the middle of the road, with a hole on top to receive money. Merchants and shopkeepers, according to the amount of goods, would estimate the value themselves and put it into the box. The person in charge would only open the box in the evening to take out the money, register the accounts, and hand them over to the treasury. Lu Faho usually spoke very little, but once he argued, he was an invincible debater. However, he still had a barbarian accent. He was skilled in warfare, and gathered a large number of warships in Jiangxia (place name), intending to attack Xiangyang (place name), and then enter Wuguan (place name). Emperor Yuan of Liang sent someone to stop him. Lu Faho said, 'Faho is a person who seeks the Buddha, and does not even desire the seat of Sakra, how could he covet your throne? It is only in the presence of the Empty King Buddha (Kong Wang Fo, a Buddha's name) that I have a karmic connection with you, and seeing that you will have a disaster, I have come to rescue you. Now that I am suspected by you, it seems that this is an inevitable karmic retribution.' So he set up offerings, with food including Da Tun (a type of cake used in ancient sacrifices) and thin pancakes. When the Northern Wei (dynasty name) raised troops, Lu Faho entered Hankou (place name) from Ying (place name), intending to go to Jiangling (place name). Emperor Yuan of Liang sent someone to meet him and said, 'I can defeat the enemy myself, you only need to guard Yingzhou, there is no need to move.' Lu Faho then returned to Yingzhou, whitewashed the city gates, wore rough white cloth shirts and trousers and a crooked turban, tied his waist with a large rope, and sat on a reed mat, doing so all day long, and then took it off. When he heard that Emperor Yuan of Liang had been defeated and perished, he put on the previous mourning clothes again, weeping and receiving condolences. When the Liang people entered Northern Wei, they indeed saw the Da Tun cakes. Lu Faho initially built Shouwang Temple (temple name) in Bailizhou (place name). After the Buddha hall was built, he cut off the beams and pillars, saying, 'In about forty years, the Buddha Dharma will suffer from lightning and hail disasters, this temple is secluded and remote, and can avoid the disaster.' When Northern Wei pacified Jingzhou (place name), the palaces were burned to the ground, and the governor wanted to dismantle the Buddha hall of Shouwang Temple, but disliked that its timber was too short, so he stopped. Later, the Northern Zhou (dynasty name) perished.
佛法。此寺隔此陳境故不及難。天保六年春清河王岳進軍臨江。法和舉州入齊。文宣以法和為大都督十州諸軍事太尉公。西南大都督五州諸軍事荊州刺史安湘郡公宋蒞為郢州刺史。官爵如故。蒞弟遣為散騎常侍儀同三司湘州刺史義興縣公。梁將侯瑱來逼江夏。齊軍棄城而退。法和與宋蒞兄弟入朝。文宣聞其有奇術。虛心想見之。備三公鹵簿。于城南十二里供帳以待之。法和遙見鄴城下馬禹步。辛術謂曰。公既萬里歸誠主上虛心相待。何作此術。法和手持香爐步從路車至於館。明日引見。給通幰油絡網車。詣闕通名不稱官爵。不稱臣。但云荊山居士。文宣宴法和及其徒屬於昭陽殿。賜法和錢百萬物萬段甲第一區田一百頃奴婢二百人生資什物稱是。法和所得奴婢盡免之曰。各隨緣去。錢帛散施一日便盡。以官所賜宅營佛寺。自居一房與凡人無異。三年間再為太尉。世猶謂之居士。無疾而告弟子死期。至時燒香禮拜佛。坐繩床而終。浴訖將殮。尸小縮止三尺許。文宣令開棺視之。空棺而已。法和書其所居屋壁而涂之。及剝落有文曰。十年天子為尚可。百日天子急如火。週年天子遞代坐。又曰。一母生三天。兩天共五年。說者以婁太后生三天子。自孝昭即位至武成傳位。後主共五年焉。
尚圓
釋尚圓。姓陳氏。
【現代漢語翻譯】 現代漢語譯本 佛法。因為這座寺廟遠離陳朝的邊境，所以沒有受到戰亂的影響。天保六年春天，清河王岳率軍進駐臨江。法和率領整個州歸順北齊。文宣帝任命法和為大都督、統領十州軍事、太尉公。原西南大都督、統領五州軍事、荊州刺史、安湘郡公宋蒞被任命為郢州刺史，官爵保持不變。宋蒞的弟弟被任命為散騎常侍、儀同三司、湘州刺史、義興縣公。梁朝將領侯瑱進逼江夏，齊軍放棄城池撤退。法和與宋蒞兄弟入朝覲見。文宣帝聽說他有奇特的法術，非常誠懇地想要見他。準備了三公的儀仗，在鄴城南十二里的地方設定了供帳來等候他。法和遠遠地看見鄴城就下馬步行。辛術對他說：『您既然遠道而來歸順，皇上又如此虛心相待，為何還要使用法術？』法和手持香爐，步行跟隨在路車後面到達館舍。第二天，文宣帝引見了他，賜給他帶有帷幔和油絡網的車子。他到皇宮通報姓名時，不稱官爵，也不稱臣，只說是荊山居士。文宣帝在昭陽殿宴請法和及其弟子，賜給法和錢一百萬，物品一萬段，甲等住宅一區，田地一百頃，奴婢二百人，以及其他生活物資，非常豐厚。法和將得到的奴婢全部釋放，說：『各自隨緣而去吧。』錢財布帛一天之內就全部散盡。他用朝廷賞賜的宅邸興建佛寺，自己居住在一間房裡，與普通人沒有什麼區別。三年間，他兩次被任命為太尉，世人仍然稱他為居士。他沒有生病，就告訴弟子自己去世的日期。到時，他燒香禮拜佛，坐在繩床上圓寂。沐浴完畢準備入殮時，屍體略微縮小，只有三尺左右。文宣帝命令打開棺材檢視，裡面卻是空的。法和曾經在所居住的房屋墻壁上寫字並塗抹掉，後來墻皮剝落，顯露出文字說：『十年天子為尚可，百日天子急如火，週年天子遞代坐。』又說：『一母生三天，兩天共五年。』有人解釋說這是指婁太后生了三個天子，從孝昭帝即位到武成帝傳位給後主，總共五年。
尚圓
釋尚圓，姓陳氏。
【English Translation】 English version Buddha Dharma. This temple was spared from the difficulties because it was far from the Chen territory. In the spring of the sixth year of the Tianbao era, Yue, the Prince of Qinghe, led his army to Linjiang. Fahe surrendered the entire province to the Northern Qi. Emperor Wenxuan appointed Fahe as Grand General, overseeing the military affairs of ten provinces, and Grand Tutor. Song Li, the former Grand General of the Southwest, overseeing the military affairs of five provinces, the Governor of Jingzhou, and the Duke of Anxiang Commandery, was appointed as the Governor of Yingzhou, retaining his original titles. Song Li's younger brother was appointed as Attendant Cavalier in Ordinary, holding the same rank as the Three Excellencies, the Governor of Xiangzhou, and the Duke of Yixing County. When the Liang general Hou Zhen approached Jiangxia, the Qi army abandoned the city and retreated. Fahe and his brother Song Li entered the court to pay homage. Emperor Wenxuan, hearing of his extraordinary abilities, sincerely desired to meet him. He prepared the ceremonial guard of the Three Dukes and set up tents twelve miles south of Ye City to await him. Fahe dismounted and walked upon seeing Ye City from afar. Xin Shu said, 'Since you have come from afar to surrender, and the Emperor is treating you with such sincerity, why are you using magic?' Fahe, holding an incense burner, walked behind the road carriage to the guesthouse. The next day, he was granted an audience. He was given a carriage with curtains and oiled net. When he reported his name at the palace, he did not mention his official titles or refer to himself as a subject, but simply as a 'Jingshan Hermit'. Emperor Wenxuan hosted a banquet for Fahe and his disciples in the Zhaoyang Hall, bestowing upon Fahe one million coins, ten thousand bolts of silk, a first-class residence, one hundred acres of land, two hundred slaves, and other living supplies in abundance. Fahe released all the slaves he received, saying, 'Let each go according to their own fate.' He distributed all the money and silk within a day. He used the residence granted by the court to build a Buddhist temple, living in one room himself, no different from ordinary people. In three years, he was appointed Grand Tutor twice, yet people still called him a 'Hermit'. Without illness, he told his disciples the date of his death. When the time came, he burned incense, paid homage to the Buddha, and passed away while sitting on a rope bed. After bathing and preparing for the encoffining, his body slightly shrunk, only about three feet in length. Emperor Wenxuan ordered the coffin to be opened, but it was empty. Fahe had written on the walls of his residence and then塗抹it over. Later, when the plaster peeled off, the writing was revealed, saying, 'A ten-year emperor is still acceptable, a hundred-day emperor is like a fire, a one-year emperor sits in succession.' It also said, 'One mother gives birth to three emperors, two emperors share five years.' Some interpreted this to mean that Empress Lou gave birth to three emperors, and from the enthronement of Emperor Xiaozhao to the passing of the throne from Emperor Wucheng to the 後主(Houzhu), it was a total of five years.
Shang Yuan
釋尚圓(Shi Shang Yuan), surname 陳(Chen).
廣漢人。出家以咒術救物。梁武陵王蕭紀宮中鬼怪魅諸婇女。或歌或哭紛然亂舉。王乃令善射者控弦擬之。鬼乃現形。即放箭射鬼便遙接還返擲人。久而不已。聞圓持咒。請入宮中諸鬼競作諸變現龍蛇百獸。倏忽前後在空在地怪變多端。圓安坐告曰。汝小家鬼何因敢入王宮。能變我身則可自變萬種。只是小鬼可住聽我一言。諸鬼合掌住立。圓始發云。南無佛陀。鬼皆失所在。自爾安靜。武帝聞召大蒙賞遇。年八十一終所住城。
法聰
釋法聰。姓梅氏。南陽新野人。八歲出家卓然神秀。正性貞潔身形如玉。蔬藿是甘無求滋饌。因至襄陽傘蓋山白馬泉。築室方丈。以為棲止之宅。入谷兩所置蘭若舍。今巡山者尚識故基焉。初梁晉安王來都襄雍。承風來問將至禪室。馬騎將從無故卻退。王慚而返。夜感惡夢。后更再往馬退如故。王乃潔齋。躬盡虔敬方得進見。初至寺側但睹一谷猛火洞然。良久佇望忽變為水。經停傾仰水滅堂現。以事相詢。乃知爾時入水火定也。堂內所坐繩床兩邊各有一虎。王不敢進。聰乃以手按頭著地。閉其兩目。召王令前。方得展禮。因告境內多被虎災請求救援。聰即入定。須臾有十七大虎來至。便與受三歸戒。敕勿犯暴百姓。又命弟子以布故衣系諸虎頸。滿七日已當來於此。王至期日設
【現代漢語翻譯】 現代漢語譯本 廣（姓名）。出家後用咒術救助眾生。梁武陵王蕭紀的宮中，鬼怪迷惑眾多宮女，有的唱歌，有的哭泣，亂作一團。武陵王就命令善於射箭的人拉弓瞄準。鬼怪隨即顯形，射出的箭卻又遙遙返回，擲向射箭的人。這種情況持續很久沒有停止。聽說圓（姓名）擅長持咒，便請他入宮。眾鬼競相變化，現出龍蛇百獸的形象，忽前忽後，在空中和地上變化多端。圓安然端坐，說道：『你們這些小鬼，為何敢進入王宮？能變化我的身體，就可以隨意變化萬種形態。只是你們這些小鬼可以留下來聽我說一句。』眾鬼合掌站立。圓開始唸誦：『南無佛陀（皈依佛）。』鬼怪都消失不見了。從此以後，宮中安靜下來。梁武帝聽說了這件事，召見圓並給予豐厚的賞賜。圓八十一歲在所居住的城中去世。
法聰（姓名）
釋法聰（法號），姓梅，是南陽新野人。八歲出家，天資聰穎，品行端正貞潔，身形如玉。以蔬菜為甘美，不追求美味佳餚。他來到襄陽傘蓋山的白馬泉，建造了一間方丈室，作為居住的地方。在山谷的兩個地方設定了蘭若（寺廟）。現在巡山的人還能辨認出原來的地基。當初，梁朝的晉安王來到襄陽和雍州，聽聞法聰的聲名，前來拜訪，將要到達禪室時，馬和隨從無緣無故地後退。晉安王感到慚愧而返回。晚上做了惡夢。後來再次前往，馬仍然後退。晉安王於是齋戒沐浴，恭敬虔誠，才得以進見。剛到寺廟旁邊，只看到山谷中猛火燃燒，過了一會兒，火忽然變為水。經過詢問，才知道那是法聰入水火定（一種禪定狀態）。在禪堂內，法聰所坐的繩床兩邊各有一隻老虎。晉安王不敢上前。法聰便用手按著老虎的頭，讓老虎趴在地上，閉上眼睛，然後讓晉安王上前。晉安王才得以行禮。晉安王告訴法聰，境內多有虎患，請求救援。法聰隨即入定。一會兒，有一隻***虎來到，法聰便為它授三歸戒（皈依佛、法、僧），告誡它不要侵犯百姓。又命令弟子用破舊的布衣繫在老虎的脖子上，七天後讓它們到這裡來。晉安王到期日設定
【English Translation】 English version Guang (name). After becoming a monk, he used mantras to save beings. In the palace of Xiao Ji, the Prince of Wuling of the Liang Dynasty, ghosts and monsters bewitched many palace women, some singing, some crying, causing chaos. The Prince ordered skilled archers to draw their bows and aim. The ghosts then manifested, but the arrows returned and were thrown back at the archers. This continued for a long time. Hearing that Yuan (name) was skilled in chanting mantras, he was invited into the palace. The ghosts competed to transform, appearing as dragons, snakes, and various beasts, suddenly appearing in front and behind, in the air and on the ground, with many strange transformations. Yuan sat calmly and said, 'You petty ghosts, why do you dare to enter the royal palace? If you can transform my body, you can transform into ten thousand forms at will. But you petty ghosts can stay and listen to a word from me.' The ghosts stood with their palms together. Yuan began to chant, 'Namo Buddha (Homage to the Buddha).' The ghosts all disappeared. From then on, the palace was quiet. Emperor Wu heard of this and summoned Yuan, bestowing upon him generous rewards. Yuan died in the city where he lived at the age of eighty-one.
Facong (name)
釋Facong (Dharma name), whose surname was Mei, was a native of Xinye in Nanyang. He became a monk at the age of eight, possessing remarkable intelligence and pure conduct, with a body like jade. He found vegetables delicious and did not seek rich delicacies. He came to Baima Spring on Umbrella Cover Mountain in Xiangyang and built a small hut as his dwelling. He established two monasteries in the valley. Those who patrol the mountain can still recognize the original foundations. Initially, the Prince of Jin'an of the Liang Dynasty came to Xiangyang and Yongzhou. Hearing of Facong's reputation, he came to visit. As he was about to reach the meditation chamber, his horse and attendants retreated for no reason. The Prince of Jin'an felt ashamed and returned. He had a nightmare that night. He visited again later, but the horse still retreated. The Prince of Jin'an then fasted and bathed, showing reverence and respect, and was finally able to meet Facong. Upon arriving next to the temple, he only saw fierce flames burning in the valley. After a while, the fire suddenly turned into water. After inquiring, he learned that Facong had entered the Samadhi of Water and Fire (a state of meditation). Inside the meditation hall, there was a tiger on each side of the rope bed where Facong was sitting. The Prince of Jin'an did not dare to approach. Facong then pressed the tigers' heads to the ground, closed their eyes, and then told the Prince of Jin'an to come forward. Only then was the Prince able to pay his respects. The Prince of Jin'an told Facong that there were many tiger plagues in the territory and requested assistance. Facong then entered meditation. After a while, a *** tiger arrived. Facong then administered the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha) to it, instructing it not to harm the people. He also ordered his disciples to tie old cloth garments around the tigers' necks, and after seven days, they should come here. The Prince of Jin'an set up
齋眾集。諸虎亦至。便與食解布。遂爾無害。其日將王臨白馬泉。內有白龜就聰手中取食。謂王曰。此是雄龍。又臨靈泉有五色鯉。亦就手食。云此雌龍。王與群吏嗟賞其事。大施而旋。有兇黨左右數十人。夜來劫所施之物。遇虎哮吼遮遏其道。又見大人倚立禪室。傍有松樹。止至其膝。執金剛杵將有守護。竟夜回遑日午方返。王怪其來晚。方以事首。遂表奏聞。下敕為造禪居寺。聰不往住。度人安之。聰住禪堂每有白鹿白雀馴伏棲止。行往所及慈救為先。忽遇屠者驅豬百餘頭。聰三告曰解脫首楞嚴。豬遂繩解散去。諸屠大怒將事加手。並屹然不動。便歸過悔罪因斷殺業。又于漢水漁人牽網所。如前三告。引網不得。方復歸心空網而返。又荊州苦旱。長沙寺遣僧至聰所請雨。使還大降。陂池皆滿。湘東王承聞馳駕山門伸師襄之禮。頻請下都固辭不許。乃舍宮造天宮寺邀延。永住巴峽空晉鴻上。湘東王柏木為寢殿。及感放光旬日不歇。王于傍造浮圖僧房講堂。並王服玩作露盤。立為寶光寺。請聰居之。王述般若義。每明日將豎義。殿則夜放光明。照數里不假燈燭。議者以般若大慧智光幽燭所致。以梁大定五年九月無疾而化。端坐如生形柔頂暖。手屈二指異香不歇。年九十二。
僧安
釋僧安。不知何許人。
【現代漢語翻譯】 現代漢語譯本 齋戒的信眾聚集在一起，幾隻老虎也來了。於是（僧聰）給它們食物和解脫布，從此以後（老虎）不再造成傷害。在那一天，湘東王將要到白馬泉，泉水裡有一隻白龜來到僧聰手中取食。僧聰對湘東王說：『這是雄龍。』又來到靈泉，有五色鯉魚也來到手中取食，（僧聰）說『這是雌龍』。湘東王和眾官員讚歎這件事，大量佈施后返回。有幾十個兇惡的黨徒，在夜裡搶劫佈施的物品，遇到老虎吼叫著阻攔他們的道路。又看見一個大人倚靠在禪室，旁邊有松樹，只到他的膝蓋高，手執金剛杵，像是有神守護。他們整夜徘徊，直到中午才返回。湘東王奇怪他們回來得晚，他們才把事情的經過說出來，於是上表奏聞朝廷。朝廷下令建造禪居寺，僧聰沒有去住，而是度化僧人僧安住在那裡。僧聰住在禪堂，經常有白鹿和白雀馴服地棲息停留。他所到之處，總是以慈悲救助為先。忽然遇到屠夫驅趕一百多頭豬，僧聰三次宣告『解脫首楞嚴』，豬就掙脫繩索散開了。屠夫們大怒，要動手加害，（僧聰）卻屹然不動。屠夫們於是回去懺悔罪過，因此斷絕了殺生的行業。又在漢水，漁夫在拉網的地方，像之前一樣三次宣告，卻拉不上網。漁夫們於是回心轉意，空網而返。又荊州大旱，長沙寺派遣僧人到僧聰那裡祈雨，使者返回后就下起了大雨，水塘都滿了。湘東王聽到這件事，駕車來到山門，行使老師的禮節，多次請求（僧聰）下山到都城，（僧聰）堅決推辭不答應。於是捐獻宮殿建造天宮寺，邀請（僧聰）前去居住，（僧聰）永遠住在巴峽空晉鴻上。湘東王用柏木為（僧聰）建造寢殿，並且感應到寢殿放出光明，持續了十幾天沒有停止。湘東王在旁邊建造佛塔、僧房、講堂，並且把自己的王服和玩物作為露盤，立為寶光寺，請僧聰居住。湘東王講述《般若經》的義理，每次第二天將要開始講述義理時，殿里就在夜裡放出光明，照亮數里，不需要燈燭。議論的人認為這是《般若經》的大智慧之光照亮了幽暗的地方所致。在梁朝大定五年九月，僧聰沒有疾病而圓寂，端坐如生，身體柔軟，頭頂溫暖，手屈兩指，奇異的香味沒有停止，享年九十二歲。 僧安 釋僧安，不知道是哪裡人。
【English Translation】 English version The assembly of fasting devotees gathered, and several tigers also arrived. Thereupon, (Seng Cong) gave them food and 'liberation cloth' (Jie Tuo Bu, a type of cloth used in Buddhist rituals to symbolize liberation), and from then on, (the tigers) caused no harm. On that day, Prince Xiangdong was about to visit the White Horse Spring (Bai Ma Quan, a famous spring). In the spring, a white turtle came to Seng Cong's hand to take food. Seng Cong said to Prince Xiangdong, 'This is a male dragon.' Then they went to the Spirit Spring (Ling Quan, a sacred spring), where five-colored carp also came to his hand to take food, and (Seng Cong) said, 'This is a female dragon.' Prince Xiangdong and his officials praised this event, made generous donations, and returned. Several dozen wicked accomplices robbed the donated items at night, encountering tigers roaring and blocking their path. They also saw a large man leaning against the meditation room, next to a pine tree that only reached his knees, holding a 'vajra' (Jin Gang Chu, a diamond scepter symbolizing power) as if being protected by a deity. They wandered around all night, returning only at noon. Prince Xiangdong was surprised at their late return, and they explained what had happened, so he submitted a memorial to the court. The court ordered the construction of the Chanju Temple (Chan Ju Si, a meditation temple), but Seng Cong did not reside there, instead, he ordained the monk Seng An to live there. Seng Cong lived in the meditation hall, where white deer and white sparrows often tamely perched. Wherever he went, he always prioritized compassion and salvation. Suddenly, he encountered butchers driving over a hundred pigs. Seng Cong proclaimed three times, 'Liberation Shurangama' (Jie Tuo Shou Leng Yan, referring to the Shurangama Sutra, a powerful sutra for liberation), and the pigs broke free from their ropes and scattered. The butchers were furious and tried to harm (Seng Cong), but he remained motionless. The butchers then returned, repented of their sins, and consequently ceased their slaughtering profession. Also, in the Han River (Han Shui, a major river in China), at a place where fishermen were pulling nets, he proclaimed three times as before, but they could not pull the nets. The fishermen then repented and returned with empty nets. Furthermore, Jingzhou (Jing Zhou, a historical province in China) suffered a severe drought, and the Changsha Temple (Chang Sha Si, a temple in Changsha) sent monks to Seng Cong to pray for rain. After the messengers returned, it rained heavily, and the ponds were filled. Prince Xiangdong, upon hearing of this, drove to the mountain gate, performing the rituals of a teacher, repeatedly requesting (Seng Cong) to come down to the capital, but (Seng Cong) firmly refused. So he donated his palace to build the Tiangong Temple (Tian Gong Si, a temple named 'Heavenly Palace'), inviting (Seng Cong) to reside there. (Seng Cong) lived permanently on the Ba Gorge Kong Jin Hong. Prince Xiangdong built a sleeping hall for (Seng Cong) with cypress wood, and the hall emitted light for ten days without stopping. Prince Xiangdong built a pagoda, monks' quarters, and a lecture hall next to it, and used his royal robes and playthings as a 'dew plate' (Lu Pan, a decorative plate on top of a pagoda), establishing it as the Baoguang Temple (Bao Guang Si, a temple named 'Precious Light'), inviting Seng Cong to reside there. Prince Xiangdong lectured on the meaning of the 'Prajna Sutra' (Bo Re Jing, the Heart Sutra), and every time he was about to begin lecturing on the meaning the next day, the hall would emit light at night, illuminating several miles without the need for lamps. Those who discussed it believed that it was the light of the great wisdom of the 'Prajna Sutra' illuminating the dark places. In September of the fifth year of Dading in the Liang Dynasty, Seng Cong passed away without illness, sitting upright as if alive, his body soft, his head warm, his hands bent with two fingers, and a strange fragrance did not cease. He was ninety-two years old. Seng An The monk Seng An, it is not known where he was from.
戒業精苦坐禪講解。時號多能。齊文宣時在王屋山。聚徒二十許人。講涅槃。始發題有雌雉來座側伏聽。僧若食時出外飲啄。日晚上講依時赴集。三卷未了遂絕不至。眾咸怪之。安曰。雉今生人道不須怪也。武平四年安領徒眾至越州行頭陀。忽云。往年雌雉應生此徑。至一家遙喚雌雉。一女走出如舊相識。禮拜歡喜。女父母異之。引入設食。安曰。此女何故名雌雉耶。答曰。見其初生髮如雉毛。既是女故名雌雉也。安大笑。為述本緣。女聞涕泣苦求出家。二親欣然許之。為講涅槃。便領解一無遺漏。至后三卷茫然不解。
傅弘
大士傅弘者。住東陽郡烏傷縣雙林寺。體權應道躡嗣維摩。時或分身濟度為任。依止雙林導化法俗。或金色表于胸臆。異香流於掌內。或見身長丈餘臂過於膝。腳長二尺指長六寸。兩目明亮重瞳外耀。色貌端峙有大人之相。梁孝武聞之延住建業。乃居鐘山下定林寺。坐蔭高松。臥依磐石。四澈六甸。天花甘露恒流於地。帝后于華林園重云殿開般若題。獨設一榻擬與天旨對揚。及玉輦升殿而公晏然其坐。憲司譏問。但云法地無動。若動則一切不安。且知梁運將盡救愍兵災。乃然臂為炬冀禳來禍。至陳大建元年夏中於本州。右脅而臥。奄就升遐。於時隆暑赫曦。而身體溫暖色貌敷愉。光
【現代漢語翻譯】 現代漢語譯本： 戒業精苦坐禪講解。當時（傅）安被稱為多能。北齊文宣帝時期，（傅）安在王屋山，聚集了二十多個弟子，講解《涅槃經》。剛開始講經時，有一隻雌雉飛來，伏在座位旁邊聽講。僧人們吃飯的時候，它就出去覓食飲水，每天晚上講經的時候，它就按時來聚集聽講。講到第三卷還沒有結束，這隻雌雉就再也不來了。大家都覺得奇怪。傅安說：『這隻雉現在已經轉世為人了，不必奇怪。』 北周武平四年，傅安帶領徒眾到越州修行頭陀行。忽然說：『往年的那隻雌雉應該出生在這條路上了。』走到一家門前，遠遠地呼喚雌雉。一個女孩走出來，好像和（傅安）是老相識一樣，禮拜歡喜。女孩的父母覺得很奇怪，把（傅安）請進屋裡設定齋飯。傅安問：『這個女孩為什麼叫雌雉呢？』回答說：『看見她剛出生的時候，頭髮像雉雞的羽毛，因為是女孩，所以叫雌雉。』傅安大笑，為他們講述了前因後果。女孩聽了哭泣，苦苦哀求出家。她的父母欣然同意。傅安為她講解《涅槃經》，（女孩）聽了之後理解通透，沒有一點遺漏。但是聽到後面三卷的時候，卻茫然不解。
傅弘（Fu Hong）
大士傅弘，住在東陽郡烏傷縣的雙林寺。他的身體權且應化世間，繼承了維摩詰（Vimalakirti）的道統。時常分身去救濟眾生作為己任，依止在雙林寺引導教化僧俗。有時胸前顯現金色，手掌內散發異香。有時看見他身長一丈多，手臂長到超過膝蓋，腳長二尺，手指長六寸。兩眼明亮，雙瞳外射光芒。容貌端正莊嚴，有大人的氣象。梁孝武帝聽說后，請他到建業居住，於是住在鐘山下的定林寺。坐著的時候靠著高大的松樹，躺著的時候依著巨大的磐石。四處清澈，六甸（指寺廟周圍的地區）之內，天花和甘露經常流淌在地上。皇帝和皇后在華林園重云殿開啟《般若經》的講座，特意設定一個座位，準備和他對揚佛法真諦。等到皇帝的車駕升殿的時候，傅弘卻安然地坐在那裡。憲司責問他，他只是說：『法地不可動搖，如果動搖，一切都會不安。』並且預知梁朝的國運將盡，爲了救助百姓免受兵災，於是點燃自己的手臂作為火炬，希望以此來消除將來的災禍。到了陳朝大建元年夏天，在本州，向右側臥著，安然圓寂。當時正值盛夏酷暑，而他的身體溫暖，容貌安詳愉悅，光彩照人。
【English Translation】 English version: Explanation of Precepts, Diligent Practice, and Meditation. At that time, (Fu) An was known as Duoneng (Many Abilities). During the reign of Emperor Wenxuan of the Northern Qi Dynasty, (Fu) An was at Wangwu Mountain, gathering more than twenty disciples to explain the Nirvana Sutra. When he first started lecturing, a female pheasant came and lay beside the seat, listening attentively. When the monks ate, it would go out to find food and drink, and every evening when the lecture began, it would come to gather and listen on time. Before the third volume was finished, the pheasant never came again. Everyone felt strange. Fu An said, 'This pheasant has now been reborn as a human, there is no need to be surprised.' In the fourth year of the Wuping era of the Northern Zhou Dynasty, Fu An led his disciples to Yuezhou to practice asceticism. Suddenly, he said, 'That female pheasant from previous years should be born on this road.' He walked to a house and called out to the female pheasant from afar. A girl came out, as if she were an old acquaintance, bowing and rejoicing. The girl's parents felt strange and invited (Fu An) into the house to set up a vegetarian meal. Fu An asked, 'Why is this girl named Female Pheasant?' They replied, 'When she was first born, her hair was like pheasant feathers, and because she is a girl, she is named Female Pheasant.' Fu An laughed and told them the cause and effect. The girl listened and wept, begging to become a nun. Her parents gladly agreed. Fu An explained the Nirvana Sutra to her, and after listening, (the girl) understood thoroughly, without any omissions. But when she heard the last three volumes, she was at a loss.
Fu Hong
The great Bodhisattva Fu Hong lived in Shuanglin Temple in Wushang County, Dongyang Prefecture. His body temporarily manifested in the world, inheriting the lineage of Vimalakirti. He often divided his body to save sentient beings as his responsibility, relying on Shuanglin Temple to guide and teach monks and laypeople. Sometimes golden light appeared on his chest, and a strange fragrance flowed from his palms. Sometimes he was seen to be more than a zhang (丈, approx. 10 feet) tall, with arms longer than his knees, feet two chi (尺, approx. 2 feet) long, and fingers six cun (寸, approx. 6 inches) long. His eyes were bright, and his double pupils shone outwards. His appearance was dignified and solemn, with the appearance of a great man. Emperor Xiaowu of the Liang Dynasty heard of him and invited him to live in Jianye, so he lived in Dinglin Temple under Zhongshan Mountain. When sitting, he leaned against tall pine trees, and when lying down, he leaned against huge boulders. The surroundings were clear, and within the six dian (甸, areas surrounding the temple), heavenly flowers and sweet dew often flowed on the ground. The emperor and empress opened a lecture on the Prajna Sutra in the Chongyun Hall of Hualin Garden, and specially set up a seat, preparing to discuss the true meaning of the Buddha-dharma with him. When the emperor's carriage ascended to the hall, Fu Hong sat there peacefully. The constitutional officer questioned him, but he simply said, 'The Dharma ground cannot be shaken; if it is shaken, everything will be uneasy.' He also foresaw that the Liang Dynasty's national fortune was about to end, and in order to save the people from the suffering of war, he burned his own arm as a torch, hoping to eliminate future disasters. In the summer of the first year of the Dajian era of the Chen Dynasty, in this prefecture, he lay on his right side and passed away peacefully. At that time, it was the height of summer, but his body was warm, his appearance was peaceful and joyful, and he was radiant.
彩鮮潔香氣充滿。屈伸如恒。觀者發心莫不驚歎。遂合殮于巖中。數旬之間香花散積。后忽失其所在。往者不見號慕轉深。悲戀之聲慟噎山谷。初大士在日常以經目繁多人或不能遍閱。乃就山中建大層龕。一柱八面。實以諸經執行不礙。謂之輪藏。仍有愿言。登吾藏門者生生世世不失人身。從勸世人。有發於菩提心者。能推輪藏。是人即與持誦諸經功德無異。今天下所建輪藏皆設大士像。實始於此。山有古松。大士曾於松間愿度眾生。以斧為誓。至今松木斧痕猶在。其飼虎之餘飯棄擲林間。化而為石。青白錯雜可作數珠。謂之飯石。至今長存。靈異之跡不可紀極。
慧思
釋慧思。俗姓李氏。武津人也。少以弘恕慈育知名閭里。常夢梵僧勸令出俗。駭悟斯瑞辭親入道。數夢神僧勸令齋戒。唯一食不食別供。所止菴舍。野人焚其所居。遂顯癘疾求誠懺悔。所患平復。又夢梵僧數百形服鑲異。上座命曰。汝先受戒律儀非勝。安能開發于正道也。既遇清眾宜更翻壇。祈請師僧四十二人加羯磨法。具足成就后忽驚悟。方知夢受。復夢彌勒。彌勒說法開悟。故造二像並同供養。又夢隨彌勒與諸眷屬同會法華。心自惟曰。我于釋迦末法受持法華。今值慈尊豁然開悟。轉復精進。靈瑞重沓。瓶水常滿。供養嚴備若有天童
【現代漢語翻譯】 現代漢語譯本： 色彩鮮豔、潔凈芬芳的香氣充滿四周。他的身軀屈伸如生，如同往常一樣。觀看的人們無不驚歎，都發起了菩提心。於是將他的遺體安放在巖洞中。幾個星期之內，香花堆積如山。後來忽然失去了他的軌跡。前往瞻仰的人們再也見不到他，思念之情更加深切，悲傷哀戀的聲音響徹山谷。當初大士在世時，經常用眼睛瀏覽大量的經書，許多人不能全部閱讀。於是就在山中建造大型的層龕，用一根柱子支撐八個面，裡面裝滿了各種經書，運轉起來沒有阻礙，稱之為輪藏。並且發願說：『登上我的輪藏之門的人，生生世世都不會失去人身。』以此勸導世人。有發起菩提心的人，能夠推動輪藏，這個人就與持誦所有經書的功德沒有差別。現在天下所建造的輪藏都設有大士的雕像，實際上就是從這裡開始的。山中有一棵古老的松樹，大士曾經在松樹間發願要度化眾生，以斧頭為誓。至今松樹上的斧頭痕跡還在。他喂老虎剩下的飯，丟棄在林間，化成了石頭，青色和白色交錯，可以用來製作念珠，稱之為飯石，至今仍然存在。靈異的跡象，數不勝數。 慧思 釋慧思（釋慧思，佛教僧侶的名字），俗姓李，是武津人。從小就以寬宏大量、慈悲養育而聞名鄉里。他經常夢見梵僧勸他出家。他驚醒后意識到這是祥瑞的徵兆，於是告別父母入道。多次夢見神僧勸他齋戒，只吃一餐，不吃其他的供品。他所居住的菴舍，被野人焚燒。於是顯現出惡疾，他虔誠懺悔，所患的疾病就痊癒了。又夢見數百名梵僧，他們的形貌服飾各不相同。上座命令說：『你先前所受的戒律不夠殊勝，怎麼能夠開發正道呢？』既然遇到了清凈的僧眾，就應該重新設立壇場，祈請四十二位師僧來為你進行羯磨法（羯磨法，佛教術語，指授戒儀式），圓滿成就后忽然驚醒，才知道這是在夢中受戒。又夢見彌勒（彌勒，即彌勒菩薩），彌勒說法使他開悟，所以他建造了兩尊彌勒像，一同供養。又夢見跟隨彌勒與諸眷屬一同參加法華（法華，指《妙法蓮華經》）法會，心中自忖道：『我在釋迦（釋迦，即釋迦牟尼佛）末法時期受持《法華經》，今天遇到慈尊（慈尊，指彌勒菩薩）豁然開悟。』於是更加精進，靈異的祥瑞接連不斷，瓶中的水常常是滿的，供養的物品準備得很豐盛，好像有天童（天童，指天上的童子）在侍奉。
【English Translation】 English version: The colors were bright and clean, filled with fragrant aromas. His body remained flexible and lifelike, as if still alive. Those who saw him were amazed and inspired to develop Bodhicitta (Bodhicitta, the mind of enlightenment). Consequently, his remains were placed in a rock cave. Within a few weeks, fragrant flowers piled up like mountains. Later, he suddenly disappeared. Those who went to pay their respects could no longer find him, and their longing grew even deeper. The sounds of their sorrowful lamentations echoed through the valleys. In his lifetime, the Great Being (referring to the deceased monk) often perused vast amounts of scriptures, which many people could not read in their entirety. Therefore, he built a large, multi-tiered shrine in the mountains, supported by a single pillar with eight sides, filled with various scriptures that could be rotated without obstruction. This was called the 'Wheel Repository' (輪藏, Lúnzàng). He also made a vow: 'Those who enter the door of my Wheel Repository will not lose their human form in life after life.' He used this to encourage people. Those who develop Bodhicitta and are able to turn the Wheel Repository will receive the same merit as those who recite all the scriptures. Today, all the Wheel Repositories built throughout the world have statues of the Great Being, and this practice originated here. There is an ancient pine tree on the mountain. The Great Being once vowed among the pine trees to liberate all beings, using an axe as a pledge. To this day, the axe marks on the pine tree remain. The leftover rice he used to feed tigers was discarded in the forest and transformed into stones, with a mixture of blue and white colors, which can be used to make prayer beads. These are called 'Rice Stones' (飯石, Fànshí), and they still exist today. The miraculous signs are too numerous to record. Hui Si The Venerable Hui Si (釋慧思, Shì Huìsī, name of a Buddhist monk), whose lay surname was Li, was a native of Wujin. From a young age, he was known in his village for his generosity, compassion, and nurturing qualities. He often dreamed of a Brahman monk advising him to leave the secular life. Awakening from these dreams, he realized they were auspicious signs and bid farewell to his parents to enter the monastic life. He repeatedly dreamed of divine monks urging him to observe precepts and fast, eating only one meal and not consuming other offerings. The hermitage where he resided was burned down by savages. Consequently, he manifested a severe illness, and after sincerely repenting, his ailment was cured. He also dreamed of hundreds of Brahman monks, each with different appearances and attire. The senior monk instructed him, saying, 'The precepts you received earlier are not superior enough. How can you develop the right path?' Since he had encountered a pure Sangha (Sangha, the Buddhist monastic community), he should re-establish the altar and invite forty-two monks to perform the Karma ritual (羯磨法, Jiémó fǎ, a Buddhist term referring to the ordination ceremony) for him. After the complete accomplishment, he suddenly awoke and realized that he had received the precepts in a dream. He also dreamed of Maitreya (彌勒, Mílè, referring to Maitreya Bodhisattva), whose teachings enlightened him. Therefore, he built two statues of Maitreya and offered them together. He also dreamed of following Maitreya and his retinue to attend the Dharma Assembly of the Lotus (法華, Fǎhuá, referring to the Lotus Sutra). He thought to himself, 'In the Dharma-ending Age of Shakyamuni (釋迦, Shìjiā, referring to Shakyamuni Buddha), I uphold the Lotus Sutra, and today I encounter the Compassionate One (慈尊, Cízūn, referring to Maitreya Bodhisattva) and attain sudden enlightenment.' He then became even more diligent, and auspicious signs appeared repeatedly. The water in his vase was always full, and the offerings were prepared abundantly, as if attended by celestial youths (天童, Tiāntóng, referring to celestial children).
侍衛之者。自大蘇山將四十餘僧徑趨南嶽。既至謂徒曰。吾寄此山期十載。以後必事遠遊。師曰。吾前生曾居此處領徒。陟嶺見一所林泉勝異。曰古寺也。吾昔居之。掘地果得僧用器皿殿宇基址。又指兩石下得遺骸。乃建塔。今三生塔是也。又于東畔靈巖之傍建臺。為眾講般若法。正當大岳之心。今般若寺是也。南北學徒來者雲集。師患無水。忽見巖下潤。以錫杖卓之。果得一泉。猶未周續。有二虎引師登嶺。跑地哮吼。泉水流迸。今虎跑泉是也。或問。何不下山教化眾生。一向目視雲漢作么。師曰。三世諸佛被我一口吞盡。更有甚麼眾生可度者。江左佛學盛學義門。自思南度定慧雙舉。道風既盛名稱普聞。俄有道士生妒害心。密告陳主誣師。乃北僧受齊國券。斸斷岳心釘石興妖。帝遂遣使追師使至石橋。見二虎跑憤大蛇當路。使驚乃誓曰。我見思禪師當如佛想。若起噁心任汝所傷。虎蛇乃退。使見師再拜以事白。未至之前。師見一小蜂來螫(音栻)其面。即為大蜂咬殺。䘖至師前。師入定觀之。知是宿冤欲相嬈害。師謂使曰。使者先去貧道續來。七日後飛錫而往四門。關吏齊奏。師入帝已驚異。及師朝見帝遂下迎。復問左右。卿等見此僧何如人。對云。常僧。帝曰。朕見其踏寶花乘空而至。乃迎師入殿供養。其道士
【現代漢語翻譯】 現代漢語譯本 侍衛之人從大蘇山帶領四十多位僧人直接前往南嶽。到達后，他對他的弟子們說：『我打算寄居在這座山十年，之後必定要遠遊。』 師父（指思禪師，Si Chan）說：『我前世曾經住在這裡帶領徒弟。』 他登上山嶺，看到一處林泉，景色非常優美，說：『這裡是古寺啊，我以前就住在這裡。』 挖掘地面，果然得到了僧人使用的器皿和殿宇的地基。他又指著兩塊石頭說，下面有遺骸。於是建造了塔，就是現在的三生塔。又在東邊的靈巖旁邊建造了臺，為大眾講解般若法，正對著大岳的中心，就是現在的般若寺。南北的學徒前來求學，雲集於此。師父擔心沒有水。忽然看到巖石下有濕潤的痕跡，用錫杖敲擊，果然得到了一處泉水，但還不夠充足。有兩隻老虎引導師父登上山嶺，在地上奔跑吼叫，泉水就涌了出來，就是現在的虎跑泉。有人問：『為什麼不下山教化眾生，而總是看著雲彩呢？』 師父說：『三世諸佛都被我一口吞盡了，還有什麼眾生可以度化呢？』 江左（指長江以東地區）的佛學興盛，學習義理的人很多。思禪師認為南下可以同時弘揚定和慧。他的道風已經很盛，名聲也傳遍了各地。不久，有個道士心生嫉妒，秘密地告訴陳主（指陳朝的皇帝），誣陷思禪師是北方的僧人，接受了齊國的憑證，挖掘斷了岳心的釘石，興起妖異。皇帝於是派使者去追捕思禪師。使者到達石橋，看到兩隻老虎奔跑，一條大蛇擋住了道路。使者驚恐，於是發誓說：『我見到思禪師應當像見到佛一樣，如果生起噁心，任憑你們傷害。』 老虎和蛇就退去了。使者見到思禪師，再次拜見，把事情的經過說了。在使者到達之前，思禪師看到一隻小蜜蜂來蟄他的面部，立刻被一隻大蜜蜂咬死了。使者到達思禪師面前，思禪師入定觀察，知道這是前世的冤家想要來騷擾傷害。思禪師對使者說：『使者先回去，貧道隨後就來。』 七天後，思禪師飛錫（指拿著錫杖飛行）前往四門。關卡的官吏一起上奏。思禪師進入，皇帝已經感到驚異。等到思禪師朝見，皇帝就下殿迎接。皇帝又問左右的人：『你們看這位僧人是什麼樣的人？』 回答說：『是普通的僧人。』 皇帝說：『我看到他踏著寶花，乘空而來。』 於是迎接師父進入殿內供養。那個道士
【English Translation】 English version The guards, leading more than forty monks from Mount Dasu, went directly to Mount Nan. Upon arrival, he said to his disciples, 'I plan to reside on this mountain for ten years, after which I will surely travel far.' The Master (referring to Si Chan) said, 'In my previous life, I lived here leading disciples.' He ascended the mountain ridge and saw a forest spring with exceptionally beautiful scenery, saying, 'This is an ancient temple; I used to live here.' Digging into the ground, they indeed found utensils used by monks and the foundations of temple buildings. He also pointed to two stones, saying there were remains beneath them. Thus, a pagoda was built, which is now the Three Lives Pagoda. Furthermore, a platform was built beside the Lingyan Rock to the east, where he lectured on the Prajna Dharma to the masses, facing the heart of Mount Dayue, which is now the Prajna Temple. Scholars from the north and south came to study, gathering here in droves. The Master was concerned about the lack of water. Suddenly, he saw moisture under the rock and struck it with his tin staff, indeed obtaining a spring, but it was not sufficient. Two tigers guided the Master up the mountain ridge, running and roaring on the ground, and the spring water gushed out, which is now the Tiger Spring. Someone asked, 'Why not go down the mountain to teach and transform sentient beings, but always look at the clouds?' The Master said, 'The Buddhas of the three worlds have all been swallowed by me in one gulp; what sentient beings are there left to be transformed?' Buddhism in Jiangzuo (the area east of the Yangtze River) was flourishing, and many people were studying doctrines. Si Chan believed that going south could promote both meditation and wisdom simultaneously. His virtuous influence was already strong, and his reputation spread everywhere. Soon, a Taoist priest became jealous and secretly told the Chen Emperor (referring to the emperor of the Chen Dynasty), falsely accusing Si Chan of being a northern monk who had received credentials from the Qi state, digging and breaking the nail stones at the heart of the mountain, causing strange phenomena. The emperor then sent an envoy to arrest Si Chan. The envoy arrived at the Stone Bridge and saw two tigers running and a large snake blocking the road. The envoy was frightened and vowed, 'When I see Master Si Chan, I should regard him as a Buddha. If I have any evil thoughts, let you harm me.' The tigers and snake then retreated. The envoy met Master Si Chan, bowed again, and told him what had happened. Before the envoy arrived, Master Si Chan saw a small bee stinging his face, and it was immediately killed by a large bee. When the envoy arrived before Master Si Chan, Master Si Chan entered meditation and observed that this was an enemy from a previous life who wanted to harass and harm him. Master Si Chan said to the envoy, 'Envoy, go back first, and I will follow soon.' Seven days later, Master Si Chan flew with his tin staff to the Four Gates. The officials at the gate all reported it to the emperor. Master Si Chan entered, and the emperor was already amazed. When Master Si Chan came to court, the emperor went down to greet him. The emperor then asked the people around him, 'What kind of person do you think this monk is?' They replied, 'He is an ordinary monk.' The emperor said, 'I saw him stepping on precious flowers, riding through the air.' So he welcomed the Master into the palace and made offerings to him. That Taoist priest
罪以欺罔欲盡誅之。師懇帝曰。此宿冤。愿陛下赦之。乃可其奏。敕彼道士給師役使。師奏辭還山。帝餞以殊禮。未幾道士誣師者一人暴死。一人為犬所嚙而斃。應蜂兆矣。自是每年陳主三信參勞榮盛莫加。而神異難測。遇雨不濕履泥不污。或現形大小。或寂爾藏身。是年六月臨將終時。連日說法。苦切呵責。聞者寒心。至二十二日屏眾泯然而逝。小師靈辨號慟。乃開目曰。何驚動吾耶。癡人出法。言訖長往。
神僧傳卷四終 大正藏第 50 冊 No. 2064 神僧傳
神僧傳卷第五
普明
釋普明。本名法京。俗姓朱氏。會稽人。少小志操有異。有僧乞食因勸云。即子既有善性。可向天臺山出家。其中有初依菩薩在彼說法。遂以陳太建十四年。逾山越澗來入天臺。正值智者處坐說法。智者笑云。宿誓願力今得相遇。隨智者往荊州玉泉寺。每於泉側練苦專思。智者反路臺峰令造大鐘天臺供養。江陵道俗競為營造。當欲鑄時盲人來看。明懸鑒機知相不吉果爾。開模鐘便破缺。后還國清所住之房。去水懸遠。房頭空地純是礓石。仍懷念曰。若令此石出水豈不快乎。言竟數日石中泉溜。周給東西。國清精舍。隋高帝置立。明以講堂狹小欲毀廣之。共頂禪師商量。頂勸勿改。有括州都督周
【現代漢語翻譯】 現代漢語譯本： 因他們用欺騙的手段，皇帝本想將他們全部處死。但法師懇求皇帝說：『這是他們前世的冤孽，希望陛下能夠赦免他們。』皇帝這才同意了他的請求，命令那些道士給法師做苦工。法師上奏請求回山，皇帝以特殊的禮儀為他餞行。沒過多久，誣陷法師的道士，一個暴病而死，一個被狗咬死。這應驗了蜜蜂示警的預兆。從此以後，每年陳朝的皇帝都多次派人慰問法師，給予的榮耀和恩寵無以復加。而法師的神異難以測度，下雨天鞋子也不會濕，走在泥里也不會沾染污泥。有時顯現出巨大的身形，有時又寂靜地藏匿身形。這年六月，臨終的時候，連續多日說法，嚴厲地呵斥眾人，聽的人都感到心寒。到了二十二日，法師屏退眾人，悄然離世。小徒弟靈辨大聲痛哭。法師睜開眼睛說：『為何如此驚慌？愚癡的人才會離開佛法。』說完就去世了。 《神僧傳》卷四 完 《大正藏》第 50 冊 No. 2064 《神僧傳》 《神僧傳》卷第五 普明 釋普明，原名法京，俗姓朱氏，會稽人。從小就志向和操守與衆不同。有個僧人乞討時勸他說：『你既然有善良的本性，可以去天臺山出家。那裡有初依菩薩在那裡說法。』於是他在陳太建十四年，翻山越嶺來到天臺山。正趕上智者大師在那裡坐禪說法。智者大師笑著說：『宿世的誓願之力，今天終於相遇了。』於是跟隨智者大師前往荊州玉泉寺。他經常在泉水旁邊刻苦專心修行。智者大師返回天臺山時，命令他建造大鐘在天臺山供養。江陵的道士和百姓爭相為他建造。當要鑄鐘的時候，有個盲人來看，普明法師憑藉敏銳的洞察力，知道這預示著不吉利，果然如此。打開模具后，鐘就破損了。後來他回到國清寺所住的房間。房間離水源很遠，房前空地全是堅硬的石頭。他心裡想著說：『如果讓這些石頭裡出水，那該多好啊。』說完沒幾天，石頭裡就流出泉水，足夠供給日常使用。國清精舍是隋高帝下令建造的。普明法師因為講堂狹小，想要拆毀擴建。和頂禪師商量，頂禪師勸他不要改建。有個括州都督周
【English Translation】 English version: Because they used deceitful means, the emperor intended to execute them all. However, the master earnestly pleaded with the emperor, saying, 'This is their past life's karma; may Your Majesty pardon them.' Only then did the emperor grant his request, ordering those Daoists to perform labor for the master. The master submitted a memorial requesting to return to the mountain, and the emperor bid him farewell with special honors. Not long after, of the Daoists who had falsely accused the master, one died suddenly from illness, and another was bitten to death by a dog. This fulfilled the omen of the bees. From then on, every year, the Chen emperor sent envoys multiple times to inquire after the master's well-being, bestowing upon him unparalleled glory and favor. The master's miraculous abilities were unfathomable; in rainy weather, his shoes would not get wet, and walking in mud would not soil them. Sometimes he would manifest a gigantic form, and sometimes he would silently conceal himself. In the sixth month of that year, as he approached his death, he lectured on the Dharma for days, sternly rebuking the assembly, causing those who heard him to feel chilled. On the twenty-second day, the master dismissed the assembly and passed away quietly. The young disciple Lingbian wailed loudly. The master opened his eyes and said, 'Why are you so alarmed? Only a foolish person departs from the Dharma.' After saying this, he passed away. End of Scroll Four of the Biographies of Divine Monks Taisho Tripitaka, Volume 50, No. 2064, Biographies of Divine Monks Scroll Five of the Biographies of Divine Monks Puming (Universal Illumination) The monk Puming (Universal Illumination), originally named Fajing (Dharma Capital), belonged to the Zhu family by his lay surname, and was a native of Kuaiji. From a young age, his aspirations and conduct were extraordinary. A monk who was begging for alms advised him, saying, 'Since you have a virtuous nature, you can go to Mount Tiantai to become a monk. There, the Initial Reliance Bodhisattva is expounding the Dharma.' Thereupon, in the fourteenth year of the Ta建 era of the Chen dynasty, he crossed mountains and streams to enter Mount Tiantai. He arrived just as the Zhiyi (Wisdom) master was sitting in meditation and expounding the Dharma. The Zhiyi master smiled and said, 'The power of vows from past lives has allowed us to meet today.' He then followed the Zhiyi master to Yuquan (Jade Spring) Monastery in Jingzhou. He often practiced diligently and meditated intently by the spring. When the Zhiyi master returned to the Tiantai peak, he ordered him to build a large bell for offerings at Tiantai. The Daoists and laypeople of Jiangling competed to build it for him. When they were about to cast the bell, a blind man came to watch. Puming (Universal Illumination), with his keen insight, knew that this portended misfortune, and indeed it did. When the mold was opened, the bell was broken. Later, he returned to the room he had lived in at Guoqing (National Purity) Monastery. The room was far from the water source, and the open space in front of the room was full of hard stones. He thought to himself, 'If water could come out of these stones, how wonderful that would be!' Within a few days of saying this, a spring flowed from the stones, enough to supply daily use. The Guoqing (National Purity) Monastery was established by order of Emperor Gao of the Sui dynasty. Puming (Universal Illumination), because the lecture hall was small, wanted to demolish it and expand it. He consulted with Chan Master Ding (Summit), who advised him not to rebuild it. There was a Zhou, the governor of Kuo Prefecture
孝節遙聞此事。即施杉柱泛海送來。頂向赤城感見明身長一十餘丈。高出松林之上。翼從數十許人語頂曰。兄勿苦諫事愿克成。頂知神異合掌對曰。不敢更諫一依仁者。豎堂之日感動山王。晨朝隱軫狀若雷震。摧樹傾枝闊百步許。自佛壟下直到于寺。至於日沒還返舊蹤。砰砰磕磕勢若初至。又愿共道俗造堂殿金銅盧舍那像坐身丈六。時有一人稱從曹溪村來。施金十一兩用入像身。問其姓名終不肯說。禮拜辭退。周訪彼村無人識者。又比房侍者恒聞房內共人語話。陰伺察視不見別形。所聽言音唯勸修善。既而化緣就畢。大漸時至清晨呼諸弟子曰。夫人壽命。不可常。保汝等宜知。便自脫新凈之衣著故破者。換衣才竟奄然就滅。
玄光
釋玄光者。海東熊州人也。少而穎悟。往衡山見思大和尚。后返錫江南。屬本國舟艦附載離岸。時彩雲亂目。雅樂沸空。絳節霓旌。傳呼空中聲云。天帝召海東玄光禪師。光拱手避讓。唯見青衣前導。少選入宮城。且非人間官府。羽衛之設也無非鱗介參雜鬼神。或曰。今日天帝降龍王宮。請師說親證法門。吾曹水府蒙師利益。既登寶殿次陟高臺。如問而談略經七日。然後王躬送別。其船泛洋不進。光復登船。船人謂經半日而已。光歸熊州翁山。卓錫結茅乃成梵剎。厥後罔知攸往
【現代漢語翻譯】 現代漢語譯本：孝節遙遠地聽說了這件事，就施捨杉木柱子，用船從海上送來。智顗（智顗，隋代高僧，天臺宗實際創始人）朝著赤城山頂禮，感應到明亮的法身，身長一十餘丈。高出松樹林之上。有數十個人跟隨著，對智顗說：『兄長不必苦苦勸諫，事情一定能成功。』智顗知道這是神異，合掌迴應說：『不敢再勸諫，一切都依從各位仁者。』豎立佛堂的那天，感動了山神。清晨，山中發出隱隱約約的聲音，好像雷震一樣。摧毀樹木，傾倒樹枝，範圍寬約百步。從佛壟下一直到寺廟。到了日落時分，又返回原來的地方。砰砰磕磕的聲音，好像剛開始發生一樣。智顗又發願和僧俗一起建造殿堂，以及金銅的盧舍那佛像，佛像坐著的身高有一丈六尺。當時有一個人自稱是從曹溪村來的，捐獻黃金十一兩，用來鑄造佛像。問他的姓名，始終不肯說。禮拜后辭退。四處尋訪曹溪村，沒有人認識這個人。還有比房侍者，經常聽到房間里有人說話。暗中觀察，卻看不見其他形體。所聽到的聲音，只是勸人修行善事。不久，化緣的事情就完成了。臨終時，清晨呼喚各位弟子說：『人的壽命，不可能長久。我告訴你們，你們應該知道。』於是自己脫下新的乾淨的衣服，穿上破舊的衣服。換好衣服后，就安然去世了。 玄光 釋玄光，是海東熊州人。年少時就聰慧穎悟。前往衡山拜見思大和尚（思大和尚，即慧思禪師，南北朝時期高僧，天臺宗實際創始人智顗的老師）。後來返回江南。恰逢本國的船隻裝載貨物離開岸邊。當時彩雲繚亂，雅樂響徹天空。有絳色的符節和霓虹的旗幟。空中傳來呼喊的聲音說：『天帝召見海東的玄光禪師。』玄光拱手避讓。只見青衣人在前面引導。一會兒就進入了宮城。而且不是人間的官府。護衛的設定，也都是魚鱗介殼的生物，夾雜著鬼神。有人說：『今天天帝降臨龍王宮，請禪師宣說親證的法門。我們水府蒙受禪師的利益。』於是登上寶殿，又登上高臺。根據提問而談論，大約經過了七天。然後龍王親自送別。玄光所乘坐的船在海上漂浮，不能前進。玄光再次登上船。船上的人說好像只過了半天的時間。玄光回到熊州的翁山，在那裡搭起茅屋，後來建成了寺廟。之後就不知道他去了哪裡。
【English Translation】 English version: Xiao Jie heard of this event from afar and donated cedar pillars, sending them by sea. Zhiyi (Zhiyi, a prominent monk of the Sui Dynasty, the de facto founder of the Tiantai school) prostrated towards the summit of Mount Chicheng and sensed a radiant Dharmakaya (Dharmakaya, the body of the Buddha that embodies the truth), over ten 'zhang' (zhang, a unit of length, approximately 3.3 meters) in height, towering above the pine forest. Dozens of people followed, saying to Zhiyi, 'Elder brother, do not persist in your admonitions; the matter will surely succeed.' Zhiyi, knowing this was a divine manifestation, responded with palms joined, 'I dare not admonish further; I will follow the will of you benevolent ones.' On the day the hall was erected, the mountain deity was moved. In the early morning, a faint sound emanated from the mountain, like a thunderous roar, destroying trees and toppling branches over an area of about a hundred 'bu' (bu, a unit of length, approximately 1.5 meters). This extended from below the Buddha's mound all the way to the temple. As sunset approached, it returned to its original place, with crashing and banging sounds as if it were just beginning. Zhiyi also vowed to build halls and a golden bronze Vairocana (Vairocana, a celestial Buddha) statue, sixteen 'chi' (chi, a unit of length, approximately 0.3 meters) tall in a seated posture, together with the monastic and lay community. At that time, a person claiming to be from Caoxi Village came and donated eleven 'liang' (liang, a unit of weight, approximately 50 grams) of gold to be used in the statue. When asked his name, he refused to say. After bowing, he departed. A thorough search of Caoxi Village revealed that no one recognized him. Furthermore, the attendant of the 'bi fang' (bi fang, refers to a room or chamber) often heard people talking inside the room. He secretly observed, but saw no other form. The voices he heard only encouraged the cultivation of goodness. Soon after, the fundraising was completed. As his end approached, he summoned his disciples in the early morning and said, 'Human life is impermanent. I tell you, you should know this.' Then he took off his new, clean clothes and put on old, worn ones. As soon as he finished changing his clothes, he peacefully passed away. Xuan Guang Shi Xuan Guang was a native of Xiong Prefecture in Haidong. He was intelligent and insightful from a young age. He went to Mount Heng to see Great Master Si (Great Master Si, namely Huisi, a prominent monk during the Northern and Southern Dynasties, the teacher of Zhiyi, the de facto founder of the Tiantai school). Later, he returned to Jiangnan. It happened that ships from his native country were loading cargo and leaving the shore. At that time, colorful clouds dazzled the eyes, and elegant music filled the sky. There were crimson staffs and rainbow banners. A voice called out in the air, saying, 'The Heavenly Emperor summons Chan Master Xuan Guang of Haidong.' Xuan Guang bowed and stepped aside. He only saw a person in green leading the way. Soon he entered the palace city, which was not an earthly government office. The guards were all creatures with scales and shells, mixed with ghosts and spirits. Someone said, 'Today, the Heavenly Emperor descends to the Dragon King's palace to invite the Chan Master to expound the Dharma of personal realization. Our water realm receives the benefit of the Chan Master.' Then he ascended the treasure hall and then the high platform. He spoke according to the questions asked, for about seven days. Then the Dragon King personally bid him farewell. The ship Xuan Guang was on floated on the sea and could not move forward. Xuan Guang boarded the ship again. The sailors said it seemed like only half a day had passed. Xuan Guang returned to Mount Weng in Xiong Prefecture, where he built a thatched hut, which later became a temple. After that, no one knew where he went.
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明達
釋明達。姓康氏。其先康居國人也。童稚出家。嚴持齋戒年及具足行業彌峻。脅不著席日無再飯。外儀軌則內樹道因。廣濟為懷遊行在務。以梁天監初來自西戎至於益郡。時巴峽蠻夷鼓行抄劫。州郡徴兵剋期誅討。達愍其將苦志存拯拔。獨行詣賊登其堡壘。慰喻招引未狎其情。俄而風雨晦冥雷霆震擊。群賊驚駭惻爾求哀。達乃教具千燈祈誠三寶。營辦始就。昏霾立霽。山澤通氣。天地開朗。翕然望國。並從王化。遂使江路肅清往還無阻。后因行役中路逢人縛豚在地。聲作人語曰。愿上聖救我。達即解衣贖而放之。嘗于夜中索水洗足。弟子如言。而泥竟不脫。重以湯洗如前不去。乃自以水灌之。其足便凈。達曰。此魚膏也。更莫測其所從。行至梓州牛頭山。欲構浮屠及以精舍。不訪材石直覓匠工。道俗皆怪其言。於時三月水竭即下求木。乃於水中得一長材。正堪剎柱。長短合度。僉用欣然。仍引而豎焉。至四月中涪水大溢。木流翳江。自泊村岸都無溜者。達率合道俗通皆接取。從橫山積。創修堂宇架塔九層。遠近併力一時繕造。役不逾時欻然成就。而躬襲三衣並是粗布。破便治補寒暑無革。有時在定據于繩床。赫然火起眾往撲滅。唯覺清涼。有沙門僧救者。積患攣躄來從乞瘥。達便授杖令行。不
【現代漢語翻譯】 現代漢語譯本 明達
釋明達（釋：佛教僧侶的尊稱；明達：法號）。姓康氏。他的祖先是康居國（康居國：古代中亞國家）人。童年時出家。嚴格遵守齋戒，年齡增長，修行更加精進。脅不靠席，一天只吃一頓飯。外在行為符合佛教儀軌，內心修持佛法。以廣濟眾生為懷，致力於弘揚佛法。梁天監初年，從西戎（西戎：古代中國對西部各民族的稱呼）來到益郡（益郡：古代行政區域，大致在今四川一帶）。當時巴峽（巴峽：指四川東部一帶）的蠻夷（蠻夷：古代對南方民族的稱呼）經常發動抄掠，州郡徵集士兵，約定日期進行討伐。明達憐憫他們將要遭受的苦難，想要拯救他們。獨自前往賊寇的營地，登上他們的堡壘。慰問勸導，但賊寇並不信任他。忽然狂風暴雨，雷霆震擊。群賊驚恐害怕，哀求明達。明達於是教他們準備千盞燈，虔誠地祈求三寶（三寶：佛教中的佛、法、僧）。準備工作剛完成，烏雲立刻消散，山澤之間空氣流通，天地一片光明。賊寇們都向往歸順，服從朝廷的統治。於是江路清靜，往來沒有阻礙。後來，明達有一次出行，在路上遇到有人捆綁著一隻豬在地上。豬發出人一樣的聲音說：『希望聖人救救我！』明達立刻脫下衣服贖買了它，然後放生了。曾經在夜裡要水洗腳，弟子按照他的話做了，但是泥土始終洗不掉。又用熱水洗，還是洗不掉。明達就自己用水澆腳，腳立刻乾淨了。明達說：『這是魚膏啊。』不知道是從哪裡來的。走到梓州（梓州：古代行政區域，大致在今四川三臺縣一帶）的牛頭山（牛頭山：山名，在今四川三臺縣境內），想要建造佛塔和精舍。不尋找木材石頭，直接尋找工匠。道士和百姓都覺得奇怪。當時是三月，河水乾涸，明達就下到河底尋找木材。在水中找到一根長木，正好可以做塔的剎柱。長短尺寸都很合適，大家都非常高興。於是拉起來豎立起來。到了四月中旬，涪水（涪水：河名，今四川境內）大漲，木頭被衝到江里，停留在泊村（泊村：地名，具體位置不詳）的岸邊，沒有再漂走。明達帶領道士和百姓一起把木頭接上來。橫七豎八地堆積如山。開始修建殿堂，建造九層佛塔。遠近的人都來幫忙，很快就建造完成了。明達自己穿的衣服都是粗布做的。破了就補，寒暑都不更換。有時在禪定中坐在繩床上，忽然著火了，眾人前去撲滅。只覺得清涼。有一個沙門（沙門：出家的佛教徒）僧人，長期患有攣縮的疾病，來嚮明達乞求治病。明達就給他手杖，讓他行走。不
【English Translation】 English version Mingda
The Venerable Mingda (Shi: a respectful title for Buddhist monks; Mingda: Dharma name). His surname was Kang. His ancestors were from the country of Kangju (Kangju: an ancient Central Asian country). He became a monk in his childhood. He strictly observed the precepts and fasting, and as he grew older, his practice became more diligent. He did not lie down to sleep, and he only ate one meal a day. His external behavior conformed to Buddhist rituals, and his inner mind cultivated the Dharma. He was compassionate and dedicated to spreading the Dharma. In the early years of the Liang Tianjian era, he came from the Western Regions (Western Regions: ancient Chinese term for various peoples in the west) to Yi Prefecture (Yi Prefecture: an ancient administrative region, roughly in present-day Sichuan). At that time, the barbarians (barbarians: ancient Chinese term for southern ethnic groups) of Ba Gorge (Ba Gorge: refers to the area in eastern Sichuan) frequently launched raids, and the prefectures and counties conscripted soldiers to punish them on a set date. Mingda pitied the suffering they would endure and wanted to save them. He went alone to the bandits' camp and climbed their fortress. He comforted and persuaded them, but the bandits did not trust him. Suddenly, there was a storm with thunder and lightning. The bandits were frightened and begged Mingda for help. Mingda then taught them to prepare a thousand lamps and sincerely pray to the Three Jewels (Three Jewels: the Buddha, the Dharma, and the Sangha in Buddhism). As soon as the preparations were completed, the dark clouds immediately dissipated, the air between the mountains and lakes circulated, and the sky and earth were bright. The bandits all yearned to surrender and obey the rule of the court. Thus, the river route was clear, and there were no obstacles to travel. Later, Mingda was traveling once and encountered someone tying a pig to the ground. The pig made a human-like voice and said, 'I hope the sage will save me!' Mingda immediately took off his clothes, bought it, and released it. Once, he asked for water to wash his feet at night, and the disciple did as he said, but the mud would not come off. He washed it again with hot water, but it still would not come off. Mingda then poured water on his feet himself, and his feet immediately became clean. Mingda said, 'This is fish oil.' He did not know where it came from. When he arrived at Niutou Mountain (Niutou Mountain: a mountain in present-day Santai County, Sichuan) in Zi Prefecture (Zi Prefecture: an ancient administrative region, roughly in present-day Santai County, Sichuan), he wanted to build a pagoda and a monastery. He did not look for wood and stone, but directly looked for craftsmen. Taoists and common people all found it strange. At that time, it was March, and the river was dry, so Mingda went down to the bottom of the river to look for wood. He found a long piece of wood in the water, which was just right for making the finial of the pagoda. The length and size were very suitable, and everyone was very happy. So they pulled it up and erected it. In mid-April, the Fu River (Fu River: a river in present-day Sichuan) flooded, and the wood was washed into the river, stopping on the shore of Bocun (Bocun: a place name, specific location unknown), and did not float away again. Mingda led the Taoists and common people to pick up the wood together. It was piled up like a mountain. They began to build halls and a nine-story pagoda. People from far and near came to help, and it was completed quickly. Mingda himself wore clothes made of coarse cloth. He patched them when they were torn and did not change them in hot or cold weather. Sometimes, while in meditation sitting on a rope bed, a fire suddenly started, and the people went to put it out. They only felt cool. There was a Shramana (Shramana: an ordained Buddhist monk) who had been suffering from contracture for a long time and came to Mingda to beg for healing. Mingda gave him a staff and told him to walk. Not
移晷景驟步而返。又布薩時身先眾坐。因有偷者。穿墻負物既出在外。迷悶方所還來投寺。遂喻而遣之。天監十五年隨始興王還荊州。冬十二月終於江陵。
道舜
釋道舜。未詳何許人。靜處林泉庇道自隱。言常含笑談述清遠。嘗止澤州羊頭山。神農定藥之所結宇茅茨。余無蓄積。日唯一食常坐卒歲。感蛇鼠同居。在繩床下。各孚產育不相危惱。又致虎來蹲踞其側。便為說法。有人還住告虎令去。或語之云。明日人來汝不須至。便如舜言虎便不現。給侍之人與虎同住。親如家犬曾莫之畏。身著弊衲略無可採。跣行林野不擇晨夕。開皇初忽游聚落說法化諸村民皆盛集受法。獨不為一女受戒。告云。汝當生牛中其相已現。戒不救汝也。業不定者爾乃相濟耳。時有不信其言以為惑眾。咸有疑者。舜欲決于眾議。告眾曰。必不信者試蹋汝牛尾業影必當不起。即以足躡女裙后空地云。是尾影。其女依言趣起不得。時眾驚信。請舜曰。如何除此業報。其女家積粟數萬石。既懼惡業一時頓舍。舜併爲營福令其懺悔。如此累作惡業便傾方為受戒。或依諸癘村受于癘供。見有膿潰外流者。皆口就而𠲿之。情無惡念。或洗其衣服。或凈其心業。用為己任。情向欣然初無顰蹙。后游于林慮洪谷。北詣晉盤亭等。諸山隱寺綜禪定業
【現代漢語翻譯】 現代漢語譯本 時光飛逝，他總是很快地返回。在布薩（Upavasatha，佛教的齋戒日）時，他總是第一個就座。因為有小偷，鑿穿墻壁揹著東西逃出寺外，卻迷失了方向，又返回寺廟。於是他開導了小偷，讓他離開了。天監十五年，他跟隨始興王回到荊州，同年冬季十二月在江陵去世。
道舜
釋道舜，不清楚是哪裡人。他安靜地住在山林中，以修行佛道為隱居的方式。他的話語總是帶著笑容，談論的內容清靜而深遠。他曾經住在澤州的羊頭山，那是神農（Shennong，中國傳說中的農業和醫藥之神）採藥並結廬的地方。他沒有其他積蓄，每天只吃一頓飯，常常坐著度過一年。他感動了蛇和老鼠與他同住，在他的繩床下各自生育，互不傷害。他還引來了老虎蹲坐在他的旁邊，他就為老虎說法。有人回來居住，告訴老虎讓它離開。或者告訴老虎說：『明天有人來，你不需要來。』老虎就好像聽懂了道舜的話一樣，不再出現。服侍他的人和老虎同住，親近得像家犬一樣，一點也不害怕。他身上穿著破舊的僧衣，沒有什麼值得稱道的，光著腳在山林田野中行走，不分早晚。開皇初年，他忽然遊走到村落說法，教化各個村莊的村民，大家都聚集起來接受佛法。唯獨不為一個女子授戒，告訴她說：『你應當投生為牛，那個徵兆已經顯現。戒律也救不了你。只有業力尚未定下來的人，才能互相幫助。』當時有人不相信他的話，認為他是迷惑眾人，大家都感到疑惑。道舜想要在眾人面前決斷此事，告訴大家說：『如果不相信的人，可以試著踩一下你牛尾的影子，業力的影子必定不會動。』就用腳踩了踩那女子裙子後面的空地，說：『這就是尾巴的影子。』那女子按照他的話想要站起來，卻站不起來。當時眾人感到震驚而相信。請求道舜說：『如何才能消除這個業報？』那女子家中積存了幾萬石糧食，因為害怕惡業，一時全部捨棄。道舜就為她營建福業，讓她懺悔。像這樣多次造作惡業，全部傾盡才能為她授戒。或者到各個麻風病人居住的村莊，接受麻風病人的供養。看到有膿液潰爛流出來的，都用嘴去吸吮，心中沒有厭惡的念頭。或者清洗他們的衣服，或者凈化他們的心業，把這些當作自己的責任，心中欣然接受，從來沒有皺過眉頭。後來遊歷到林慮山的洪谷，北邊到達晉盤亭等各個山中的隱居寺廟，綜合修習禪定之業。
【English Translation】 English version The shadow of the sundial moved quickly, and he would return promptly. During Upavasatha (Buddhist day of observance), he was always the first to be seated. Because there was a thief who broke through the wall, carrying stolen goods outside the temple, he became disoriented and returned to the temple. So he enlightened the thief and sent him away. In the fifteenth year of the Tianjian era, he followed the Prince of Shixing back to Jingzhou, and passed away in Jiangling in the twelfth month of winter.
Dao Shun
The monk Dao Shun, it is not known where he was from. He quietly resided in the mountains and forests, using the practice of the Dharma as his way of seclusion. His words always carried a smile, and his discussions were pure and profound. He once stayed at Yangtou Mountain in Ze Prefecture, where Shennong (the Chinese legendary god of agriculture and medicine) gathered herbs and built a thatched hut. He had no other possessions, eating only one meal a day, often spending the year sitting. He moved snakes and rats to live with him, each breeding under his rope bed, without harming each other. He also attracted tigers to squat beside him, and he would preach the Dharma to the tigers. Someone returned to live there and told the tiger to leave. Or they would tell the tiger, 'Tomorrow people will come, you don't need to come.' The tiger seemed to understand Dao Shun's words and no longer appeared. The person serving him lived with the tiger, as close as a family dog, without any fear. He wore tattered robes, with nothing remarkable about him, walking barefoot in the mountains and fields, regardless of morning or evening. At the beginning of the Kaihuang era, he suddenly traveled to villages to preach the Dharma, converting the villagers, and everyone gathered to receive the Dharma. He alone did not give precepts to one woman, telling her, 'You should be reborn as a cow, that sign has already appeared. The precepts cannot save you. Only those whose karma is not yet fixed can help each other.' At that time, some people did not believe his words, thinking he was misleading the public, and everyone was doubtful. Dao Shun wanted to decide the matter in front of everyone, telling them, 'If you don't believe it, try stepping on the shadow of your cow's tail, and the shadow of the karma will definitely not move.' He stepped on the empty space behind the woman's skirt and said, 'This is the shadow of the tail.' The woman tried to get up according to his words, but could not. At that time, everyone was shocked and believed. They asked Dao Shun, 'How can we eliminate this karmic retribution?' The woman's family had accumulated tens of thousands of stones of grain, and because they feared evil karma, they gave it all away at once. Dao Shun then built meritorious deeds for her, and had her repent. Only after repeatedly creating evil karma like this, and exhausting it all, could he give her the precepts. Or he would go to villages where lepers lived, accepting offerings from the lepers. Seeing those with festering pus flowing out, he would suck it with his mouth, without any feeling of disgust. Or he would wash their clothes, or purify their mental karma, taking these as his own responsibility, accepting them with joy, never frowning. Later, he traveled to Honggu in Linlu Mountain, and to the secluded temples in the mountains such as Jinpanting in the north, comprehensively practicing the work of Chan meditation.
不測所終。
道仙
釋道仙。一名僧仙。本康居國人。初以游賈為業。后值僧達禪師為其說法。遂沈寶船于江。辭妻子投灌口竹林寺而出家焉。初落髮日對眾誓曰。不得道者不出此山。即迥絕人蹤結宇巖曲。禪學之侶相次屯焉。每覽經卷始開見佛在某處無不哽咽。我何不值但見遺文。而仙挺卓不群野棲禽獸。或有造問學方者。皆答善權冥符正則。自初入定一坐則以四五日為恒。準客到其門。潛然即覺起共接晤。若無人往端坐靜室。寂若虛空。有時預告明當有客至。或及百千皆如其說。曾無欠長。梁始興王澹褰帷三蜀。禮以師敬攜至陜。於時道館崇敞巾褐紛盛。屬相呵斥甚寄憂心焉。仙乃晏如曾無所屑。一夕道士忽見東岡火發恐野火焚害仙也。各執水器來救。見仙方坐大火中猛焰洞然。咸嘆火光神德。道士李學祖等。舍田造像寺塔欻成。遠近歸信十室而九。州刺史鄱陽王恢躬禮受法。天監末始興王冥感。于梁泰寺造四天王像。每六齋晨常設凈供。仙后赴會。四王頂上放五色光。仙所執爐自然焰發。太尉陸法和昔微賤日。數載在山供仙給使。僧有肆責者。仙曰。此乃三臺貴公何緣辱罵。時不測其後貴也。和果遂升袞服。仙或勞疾見縹衣童子從青溪水出碗盛妙藥跪而進服。無幾便愈。居山二十八年。復游井絡化
道大行。時遭酷旱百姓請祈。仙即往龍穴以杖叩門。數曰。眾生何為嗜睡如此。語已登即玄雲四合大雨滂注。民賴斯澤。咸來禱賽。欽若天神。有須舍利即為祈請。應念即至如其所須。隋蜀王秀作鎮岷絡有聞王者。尋遣追召全不承命。王勃然動色。親領兵仗往彼擒之。必若固縱可即加刃。仙聞兵至都無畏懼。索僧伽黎披衣端坐唸佛。王達山足忽雲雨雜流雹雪崩下。水涌滿川藏車無計。事既窘迫乃遙歸懺禮。因又天明雨霽山路清夷得至仙所。王躬盡敬便為說法重發信心。乃邀還成都之靜眾寺。厚禮崇仰舉國恭敬。號為仙阇梨焉。開皇年中返于山寺。道路自凈山神前掃。年百餘歲端坐而卒。
法安
釋法安姓彭氏。安定鶉孤人。少出家在太白山九隴精舍慕禪為業。粗食弊衣卒於終老。開皇中來至江都令通晉王。時以其形質矬陋言笑輕舉並不為通。日到門首喻遣不去。試為通之。王聞召入相見如舊。便住慧日寺。王所游履必赍隨從及駕幸泰山時遇渴乏四顧唯巖無由致水安以刀刺石引水崩注用給帝王時大嗟之問何力耶。答王力也。及從王入沙磧達于泥海中應遭變。皆預避之得無損敗。后往泰山神通寺。僧來請檀越安為達之。王乃手書寺壁為弘護也。初與王入谷。安見一僧著弊衣乘白驢而來。王問何人。安曰。斯朗
【現代漢語翻譯】 現代漢語譯本 道（指佛法）廣為流傳。當時正逢大旱，百姓請求祈雨。仙（指有神通的僧人）便前往龍穴，用錫杖敲門，數落道：『眾生為何如此貪睡？』話音剛落，立刻烏雲四合，大雨傾盆而下。百姓依賴這場雨水，紛紛前來禱告酬謝，敬佩他如同天神。有人需要舍利，向他祈求，應念之間舍利便會到來，滿足他們的需求。隋朝蜀王楊秀鎮守岷州和絡州，聽說了這位有神通的僧人，便派人前去追捕召見，但他完全不聽從命令。蜀王勃然大怒，親自率領軍隊前去擒拿他，心想如果他堅決不從，就用刀殺了他。仙人聽說軍隊到來，一點也不害怕，找來僧伽梨（袈裟）披上，端坐唸佛。蜀王的軍隊到達山腳下，忽然烏雲密佈，下起夾雜著冰雹的暴雨，山洪暴發，水流滿川，車輛無法通行。事情緊急，蜀王便遙遙地懺悔禮拜。之後天色放晴，山路也變得清朗平坦，得以到達仙人所在之處。蜀王恭敬地向他行禮，仙人為他說法，使他重新發起了信心。於是邀請仙人回到成都的靜眾寺，以豐厚的禮節崇敬供養他，全國上下都非常尊敬他，稱他為仙阇梨（有神通的僧人）。開皇年間，仙人返回山寺，道路自然變得乾淨，山神在前面掃地。他活了一百多歲，端坐而逝。
法安（僧人名）
釋法安，俗姓彭，是安定鶉孤人。年輕時出家，在太白山九隴精舍以禪修作為事業。粗茶淡飯，穿著破舊的衣服，最終在那裡終老。開皇年間，他來到江都，拜見令通晉王（楊廣）。當時楊廣因為他身材矮小丑陋，言談舉止輕浮，並不看重他。法安每天都到晉王門前，勸說他也不離開。晉王試著接見了他。晉王召見他，見面后還是像以前一樣不重視他。法安便住在慧日寺。晉王出行時，法安必定跟隨，晉王駕臨泰山時，遇到乾渴，四處張望只有巖石，無法取水。法安用刀刺石，引出泉水，用來供給帝王飲用，當時晉王非常驚歎，問他有什麼力量。法安回答說：『是王的力量啊。』等到跟隨晉王進入沙漠，到達泥海中，遇到危險時，法安都能預先避開，使他們沒有受到任何損失。後來法安前往泰山神通寺，寺里的僧人請檀越（施主）安來為他們疏通關係。晉王便親手在寺壁上題字，爲了弘揚佛法和保護寺廟。當初與晉王進入山谷時，法安看見一個僧人穿著破舊的衣服，騎著白驢而來。晉王問那是什麼人。法安說：『是朗（僧人名）。』
【English Translation】 English version The Dharma (Buddha's teachings) was widely spread. At that time, there was a severe drought, and the people prayed for rain. The Immortal (a monk with supernatural powers) went to the dragon's cave and knocked on the door with his staff, rebuking: 'Why are sentient beings so fond of sleeping?' As soon as he finished speaking, dark clouds gathered, and heavy rain poured down. The people relied on this rain and came to pray and thank him, admiring him like a god. If someone needed Śarīra (relics), they would pray to him, and the Śarīra would arrive instantly, fulfilling their needs. Yang Xiu, the Prince of Shu of the Sui Dynasty, was stationed in Minzhou and Luozhou. He heard about this monk with supernatural powers and sent people to arrest and summon him, but he completely refused to obey. The Prince of Shu was furious and personally led troops to capture him, thinking that if he insisted on not obeying, he would kill him with a knife. The Immortal heard that the army was coming, but he was not afraid at all. He found a Saṃghāṭī (袈裟,kāṣāya) to put on, sat upright, and recited the Buddha's name. When the Prince of Shu's army reached the foot of the mountain, suddenly dark clouds gathered, and a heavy rain mixed with hail fell. Mountain torrents broke out, and the water filled the river, making it impossible for the vehicles to pass. In a desperate situation, the Prince of Shu remotely repented and prostrated himself. Afterwards, the weather cleared up, and the mountain road became clear and flat, allowing him to reach the Immortal's place. The Prince of Shu respectfully bowed to him, and the Immortal preached the Dharma to him, causing him to regain his faith. So he invited the Immortal back to Jingzhong Temple in Chengdu, and honored and supported him with generous gifts. The whole country respected him very much and called him Immortal Ācārya (有神通的僧人, a monk with supernatural powers). During the Kaihuang era, the Immortal returned to the mountain temple. The road naturally became clean, and the mountain gods swept the road ahead. He lived for more than a hundred years and passed away while sitting upright.
Fa'an (僧人名, Monk's name)
釋法安, Śākya Fa'an, whose secular surname was Peng, was a native of Anchun Gu in Anding. He became a monk at a young age and devoted himself to Chan (禪, meditation) practice in the Jiulong Jing舍 (精舍,Vihāra) on Mount Taibai. He lived a simple life with coarse food and worn-out clothes, and eventually died there. During the Kaihuang era, he came to Jiangdu to meet Ling Tong Jin Wang (令通晉王, Yang Guang). At that time, Yang Guang did not value him because of his short and ugly stature and frivolous speech and behavior. Fa'an went to the Prince of Jin's door every day, but he did not leave even after being persuaded. The Prince of Jin tried to meet him. The Prince of Jin summoned him, but after meeting him, he still did not value him as before. Fa'an then lived in Hui Ri Temple. When the Prince of Jin traveled, Fa'an would definitely follow. When the Prince of Jin visited Mount Tai, he encountered thirst, and there were only rocks everywhere, making it impossible to obtain water. Fa'an stabbed the rock with a knife and drew out spring water to supply the emperor's drinking water. At that time, the Prince of Jin was very amazed and asked him what power he had. Fa'an replied: 'It is the power of the King.' When following the Prince of Jin into the desert and reaching the Mud Sea, when encountering danger, Fa'an was able to avoid it in advance, so that they suffered no damage. Later, Fa'an went to Shentong Temple on Mount Tai. The monks in the temple asked Tan Yue (檀越,Dānapati, benefactor) An to help them get through the relationship. The Prince of Jin then personally wrote on the temple wall to promote the Dharma and protect the temple. When he first entered the valley with the Prince of Jin, Fa'an saw a monk wearing worn-out clothes and riding a white donkey. The Prince of Jin asked who that was. Fa'an said: 'It is Lang (僧人名, Monk's name).'
公也。即創造神通故來迎引。及至寺中。又見一神狀甚偉大。在講堂上手憑鴟吻下觀人眾。王又問之。答曰。此太白山神從王者也。爾後諸奇不可廣錄。至十一年春。四方多難。無疾而終所住。春秋九十八。
智顗
釋智顗。字德安。姓陳氏。潁川人也。母徐氏。夢香菸五彩縈迴在懷。欲拂去之。聞人語曰。宿世因緣寄託生道。福德自至何以去之。又夢吞白鼠。如是再三。怪而卜之。師曰。白龍之兆也。及誕育之夜室內洞明。信宿之間其光乃止。忽有二僧扣門曰。善哉兒德所重必出家矣。言訖而隱。年十八投湘州果愿寺沙門法緒而出家焉。一日因說禪門用清心海。語默之際每思林澤乃夢巖崖萬重云日半垂。其側滄海無畔泓澄。在於其下又見一僧。搖手伸臂至於岐麓。挽顗上山。顗以夢中所見通告門人。咸曰。此乃會稽之天臺山也。聖賢之所託矣。先有清州僧定光。久居此山。積四十載。定慧兼習。蓋神人也。顗未至二年預告山民曰。有大善知識當來相就。宜種豆造醬編蒲為席。更起屋舍用以待之。顗往天臺既達彼山。與光相見即陳賞要。光曰。大善知識。憶吾早年山上搖手相喚不乎。顗驚異焉。知通夢之有在也。又聞鐘聲滿谷。眾咸怪異。光曰。鐘是召集有緣爾得住也。顗乃卜居勝地。是光所住之北佛壟
【現代漢語翻譯】 現代漢語譯本：公也（指對對方的尊稱）。因為創造神通前來迎接引導。到達寺廟中，又見到一個神，形態非常偉大，在講堂上用手扶著鴟吻（屋脊兩端的裝飾物），向下觀看人群。王又問他，回答說：『這是太白山神，是跟隨王者的人。』此後諸多的奇異之事無法全部記錄。到第十一年春天，四方多災多難，（智顗）無疾而終，享年九十八歲。
智顗（人名）
釋智顗（對智顗的尊稱），字德安，姓陳，是潁川人。他的母親徐氏，夢見香菸五彩繽紛，縈繞在懷中，想要拂去它，聽到有人說：『宿世的因緣寄託於此，福德自然會來，為什麼要拂去呢？』又夢見吞下白鼠，像這樣再三發生。感到奇怪而占卜，占卜的人說：『這是白龍的徵兆啊。』等到出生那天晚上，室內一片明亮，過了很久光才停止。忽然有兩個僧人敲門說：『好啊，這孩子德行深重，必定會出家。』說完就消失了。十八歲時，投奔湘州果愿寺的沙門法緒而出家。一天，因為講述禪門要用清凈心海，在說話和沉默的時候，常常思念山林，於是夢見巖崖萬重，雲彩和太陽半垂，旁邊是無邊無際的澄澈大海。在海的下面又見到一個僧人，搖手伸臂，到達岐麓，拉智顗上山。智顗將夢中所見告訴門人，門人都說：『這就是會稽的天臺山啊，是聖賢寄託的地方。』先前有清州的僧人定光，長久居住在這座山中，積累了四十年，定和慧兼修，大概是神人吧。智顗還沒到來的兩年前，預先告訴山民說：『有大善知識將要來這裡，應該種豆，製作醬，編織蒲草作為蓆子，再建造房屋用來等待他。』智顗前往天臺山，到達那座山後，與定光相見，就陳述了賞識和要約。定光說：『大善知識，還記得我早年在山上搖手呼喚你嗎？』智顗感到驚訝，知道夢中的事情確實存在。又聽到鐘聲響徹山谷，眾人都感到奇怪。定光說：『鐘聲是召集有緣人來居住的。』智顗於是選擇勝地居住，就是定光所居住的北佛壟。
【English Translation】 English version: 'Gong ye' (a respectful term for the other party). Because he created supernatural powers, he came to greet and guide. Upon arriving at the temple, he saw another deity, very grand in appearance, leaning on the chiwen (ornaments at both ends of the roof ridge) in the lecture hall, looking down at the crowd. The king asked him, and he replied, 'This is the Taibai Mountain deity, a follower of the king.' Thereafter, many strange events cannot be fully recorded. In the spring of the eleventh year, there were many disasters in all directions, and (Zhiyi) died without illness, at the age of ninety-eight.
Zhiyi (name of a person)
Shi Zhiyi (a respectful term for Zhiyi), styled De'an, surnamed Chen, was a native of Yingchuan. His mother, Xu, dreamed of fragrant smoke of five colors swirling around in her bosom. She wanted to brush it away, but heard someone say, 'The karmic connection of past lives is entrusted here, blessings will naturally come, why brush it away?' She also dreamed of swallowing a white mouse, happening like this again and again. Feeling strange, she consulted a diviner, who said, 'This is a sign of a white dragon.' On the night of his birth, the room was brightly lit, and the light only stopped after a long time. Suddenly, two monks knocked on the door and said, 'Good, this child has profound virtue and will surely become a monk.' After speaking, they disappeared. At the age of eighteen, he joined the Sangha at Guoyuan Temple in Xiangzhou under the Shramana Faxu and became a monk. One day, while explaining that the Chan school uses the pure mind sea, he often thought of forests and marshes in his speech and silence, so he dreamed of ten thousand layers of cliffs, with clouds and the sun half-hanging, and beside it was a boundless and clear sea. Below the sea, he saw a monk waving his hand and stretching his arm to Qilu, pulling Zhiyi up the mountain. Zhiyi told his disciples what he had seen in the dream, and they all said, 'This is Tiantai Mountain in Kuaiji, the place where sages entrust themselves.' Previously, there was a monk named Dingguang from Qingzhou, who had lived on this mountain for a long time, accumulating forty years, cultivating both Samatha and Vipassanā, probably a divine person. Two years before Zhiyi arrived, he told the mountain people in advance, 'A great virtuous teacher is about to come here, you should plant beans, make sauce, weave cattails into mats, and build houses to wait for him.' Zhiyi went to Tiantai Mountain, and after arriving at that mountain, he met Dingguang and stated his appreciation and agreement. Dingguang said, 'Great virtuous teacher, do you remember me waving my hand and calling you on the mountain in my early years?' Zhiyi was surprised, knowing that the events in the dream were indeed real. He also heard the sound of bells echoing throughout the valley, and everyone was surprised. Dingguang said, 'The bell is to summon those who are destined to live here.' Zhiyi then chose a scenic spot to live in, which is Beifolong where Dingguang lived.
山南螺溪之源。處既閑敞易得尋真。地平泉清徘徊止宿。俄見三人皂幘絳衣。執疏請云。可於此行道。顗後於寺北華頂峰。獨靜頭陀。大風拔木雷霆震吼。螭魅千群一形百狀。吐火聲叫駭畏難陳。乃抑心安忍湛然自失。又患身心煩痛如被火燒。又見亡歿二親枕頭膝上陳苦求哀。顗又依止法忍不動如山。故使強軟兩緣所感便滅。忽致西域神僧告曰。制敵勝怨乃可為勇。每夏常講凈名。忽見三道寶階從空而降。有數十梵僧乘階而下。入堂禮拜。手擎香爐繞顗三匝。久之乃滅。于當陽縣玉泉山立精舍。敕給寺額名為一音。其地昔唯荒險神獸蛇暴。創寺之後快無憂患。是春亢旱。百姓咸謂神怒。顗到泉源帥眾轉經。便感云興雨注。虛謠自滅。晉王蕭妃疾苦醫治無術。王遣開府柳顧言等。致書請命。愿救所疾。顗又率侶建齋七日。行金光明懺。至第六夕。忽降異鳥飛入齋壇。宛轉而死須臾飛去。又聞豕吟之聲。眾並同矚。顗曰。此相現者妃當愈矣。鳥死復甦表蓋棺還起。豕幽鳴顯示齋福相乘。至於翌日患果遂瘳。開皇十七年十一月二十四日。端坐如定而卒于天臺山大石像前。春秋六十有七。
智曠
釋智曠。姓王氏。初母將孕。夢入流浴。童子乘寶船來投便覺有娠。及生長敏而重行。梁末為壯士。后離俗從道學長生
【現代漢語翻譯】 現代漢語譯本： 在山南螺溪的源頭，那裡環境既幽靜又開闊，很容易找到修道的真諦。地勢平坦，泉水清澈，適合在此徘徊、停留。忽然看見三個人，頭戴黑色頭巾，身穿紅色衣服，拿著書信請求說：『可以在這裡修行。』後來，智顗在寺廟北面的華頂峰，獨自一人安靜地修習頭陀行。當時狂風拔起樹木，雷霆震耳欲聾，各種各樣的魑魅魍魎成群出現，有的噴火，有的發出怪叫，景象恐怖，難以描述。智顗於是抑制內心，安忍不動，進入一種湛然忘我的境界。他又感到身心煩躁疼痛，好像被火燒一樣。又看見已經去世的父母枕著他的膝蓋，陳述苦難，哀求幫助。智顗仍然依止佛法，像山一樣不動搖。因此，無論是強硬的還是柔和的各種因緣所帶來的影響，都自然消滅了。忽然有一位來自西域的神僧告訴他說：『戰勝敵人，克服怨恨，才可以稱得上是勇猛。』每年夏天，智顗常常講《維摩詰經》。忽然看見三道寶階從空中降落，有幾十位梵僧沿著階梯下來，進入佛堂禮拜，手裡拿著香爐，繞著智顗轉了三圈，很久之後才消失。他在當陽縣的玉泉山建立了精舍，皇帝下令賜予寺廟匾額，名為『一音』。這塊地方以前只有荒涼和危險，有神獸和毒蛇出沒。建立寺廟之後，就再也沒有憂患了。那年春天，天氣非常乾旱，百姓都說是神靈發怒。智顗來到泉水的源頭，帶領大家誦讀經文，立刻就感應到雲彩興起，大雨傾盆而下，虛假的謠言也自然消失了。晉王蕭妃身患疾病，醫生治療沒有效果。晉王派遣開府柳顧言等人，送信給智顗，希望他能救治疾病。智顗又帶領僧侶建立了七天的齋戒，舉行《金光明懺》法會。到了第六個晚上，忽然有一隻奇異的鳥飛入齋壇，在地上翻滾了幾下就死了，過了一會兒又飛走了。又聽到豬的叫聲，大家都一起注視著。智顗說：『這種景象出現，說明蕭妃的病就要好了。鳥死而復活，表示將要起死回生。豬在幽暗之處鳴叫，顯示齋戒的福報相互加持。』到了第二天，蕭妃的病果然痊癒了。開皇十七年十一月二十四日，智顗在天臺山大石像前，端坐入定而去世，享年六十七歲。
智曠
釋智曠，姓王氏。當初他的母親將要懷孕的時候，夢見自己進入水中沐浴，一個童子乘坐寶船而來，投入她的懷中，醒來后就感覺有了身孕。等到智曠長大后，他既聰明又注重德行。梁朝末年，他曾是一位壯士。後來離開世俗，跟隨道家學習長生之術。
【English Translation】 English version: At the source of the Luo River in Southern Mountain, the environment is both secluded and open, making it easy to find the true path of cultivation. The terrain is flat, and the spring water is clear, suitable for lingering and dwelling. Suddenly, three people were seen, wearing black turbans and crimson robes, holding a letter requesting: 'May you practice the Way here.' Later, Zhiyi (Zhiyi, name of a monk) was at the Huading Peak (Huading Peak, name of a mountain) north of the temple, quietly practicing the ascetic practices of a 'dhuta' (dhuta, ascetic practices). At that time, strong winds uprooted trees, thunder roared, and various 'chimei' (chimei, goblins) appeared in groups, some spitting fire, some making strange noises, the scene was terrifying and difficult to describe. Zhiyi then suppressed his heart, endured patiently, and entered a state of serene self-forgetfulness. He also felt restless and painful in body and mind, as if being burned by fire. He also saw his deceased parents resting their heads on his knees, recounting their suffering and begging for help. Zhiyi still relied on the Dharma, unmoving like a mountain. Therefore, the influences brought about by both strong and gentle causes naturally disappeared. Suddenly, a divine monk from the Western Regions told him: 'To defeat enemies and overcome resentment is true courage.' Every summer, Zhiyi often lectured on the 'Vimalakirti Sutra' (Vimalakirti Sutra, a Mahayana Buddhist text). Suddenly, three jeweled stairways descended from the sky, and dozens of 'Brahmin' (Brahmin, monks) monks descended along the stairs, entered the hall to worship, holding incense burners in their hands, circling Zhiyi three times, and disappeared after a long time. He established a hermitage on Yuquan Mountain (Yuquan Mountain, name of a mountain) in Dangyang County, and the emperor ordered the temple plaque to be named 'Yiyin' (Yiyin, meaning 'one sound'). This place was previously only desolate and dangerous, with divine beasts and snakes appearing. After the temple was built, there were no more worries. That spring, the weather was very dry, and the people said that the gods were angry. Zhiyi came to the source of the spring, led everyone to recite the scriptures, and immediately felt the clouds rising and heavy rain falling, and the false rumors naturally disappeared. The Jin Prince Xiao's concubine (Xiao's concubine, name of a person) was suffering from illness, and the doctors' treatment was ineffective. The Jin Prince sent Kai Fu Liu Guyan (Liu Guyan, name of a person) and others to send a letter to Zhiyi, hoping that he could cure the disease. Zhiyi then led the monks to establish a seven-day fast and held the 'Golden Light Sutra Repentance' (Golden Light Sutra Repentance, a Buddhist ceremony) Dharma assembly. On the sixth night, suddenly a strange bird flew into the altar, rolled on the ground a few times and died, and flew away after a while. Then he heard the sound of a pig groaning, and everyone watched together. Zhiyi said: 'The appearance of this scene indicates that Xiao's concubine's illness will be cured. The bird's death and resurrection indicates that she will be resurrected from the dead. The pig's groaning in the dark shows that the blessings of the fast are mutually reinforcing.' The next day, Xiao's concubine's illness was indeed cured. On November 24th of the seventeenth year of Kaihuang, Zhiyi passed away in meditation in front of the Great Stone Statue on Mount Tiantai (Mount Tiantai, name of a mountain), at the age of sixty-seven.
Zhi Kuang (Zhi Kuang, name of a monk)
The monk Zhi Kuang, whose surname was Wang. Initially, when his mother was about to become pregnant, she dreamed that she entered the water to bathe, and a child came riding a treasure ship and threw himself into her arms, and she felt pregnant after waking up. When Zhi Kuang grew up, he was both intelligent and valued virtue. At the end of the Liang Dynasty, he was a strong man. Later, he left the secular world and followed Taoism to learn the art of longevity.
術。及值高僧授戒為佛弟子。德行動人漸示潛跡。江陵張詮者二世眼盲。曠曰。爾家冢內棺枕古井。移墳開甃必獲禳焉。因即隨言瞽者見道。請求剃落。眾咸憚之。便伐薪施僧空閑靜慮。又言。澗有古鐘可掘出懸寺。仁州刺史謂為詭惑。鞭背百下無慘無破。便送出臺拘在尚方。有力者試以八尺械懸來捶膝。傍觀謂言糜碎。而曠容既無撓肉亦無痕獄吏云。承居士能忍饑。便絕食七日。身色如故市衢見行驗獄猶有。方信分身。大定三年從人乞草屩。今夜當急行。及三更合城火發。四門出人不泄。燒殺七千。曠在獄引囚二百安步而出。年將不惑始蒙剃落。進戒以後頭陀。蛇弭床側。每夕山隅四燈同照。士俗云赴奄成華寺。有一宰鴨而為齋者。鴨神夜告便曰。何有殺牲而充凈供。自爾便斷。曾度夏水徒侶數十欲住不可欲去無從。前岸兩船無人將至。曠笑而舉聲呼之。船自截流直到。遂因濟水。誡以勿傳。又于咸陽造佛跡寺。有牛產犢出首還隱。已過信次母將亡。僧告曠知惻。答曰。此犢是寺居士。侵用僧物今來償債。其羞不出牛母無他。因執爐呵戒犢子。疾當償報何恥生乎。應言便出。神異冥徴不可備載。以開皇二十九年九月二十四日終於四望開聖寺。自克終期。天香滿室。合寺音樂。西南而去。
法充
釋法充
。姓畢氏。九江人。常誦法華並讀大品。其遍難紀。兼繕造寺宇。情在住持。末住廬山半頂化城寺修定。自非僧事未嘗妄履。每勸僧眾無以女人入寺。上損佛化下墜俗謠。然世以基業事重有不從者。充嘆曰。生不值佛已以罪緣。正教不行義須早死。何慮方土不奉戒乎。遂於此山香爐峰自投而下。誓粉身骨用生凈土。便於中虛頭忽倒上。冉冉而下處於深谷。不損一毛。寺眾初不知也。後有人上峰頂。路望下千有餘仞聞人語聲。就而尋之。乃是充也。身命猶存口誦如故。迎還至寺。僧感其死諫為斷女人經於六年。方乃卒世。時屬隆暑。而尸不臭爛。香如爛瓜。即開皇之末年矣。
慧侃
釋慧侃。曲阿人也。住蔣州大歸善寺。靈通幽顯世莫識之。而翹敬尊像事同真佛。每見立像不敢輒坐。勸人造像唯作坐者。后往嶺南修禪法。大有悟解。住棲霞時嘗往揚都謁偲法師。偲異禮接之。將還山偲請現神力。侃即從窗中出臂解齊熙寺佛殿上額。因語偲云。世人無遠識見多驚異。故吾所不為耳。大業元年終於大歸善寺。初侃終日以三衣還眾僧。吾今死去。徒眾好住。便還房內。大眾驚起追之。乃見房中白骨一具跏坐床上。撼之鏘然不散。
法喜
釋法喜。南海人也。形容寢陋短弱迂疏。可年四十許人。嶺表耆
【現代漢語翻譯】 現代漢語譯本： 釋慧充，姓畢，是九江人。他經常誦讀《法華經》並研讀《大品般若經》，誦讀的遍數難以計數。他還修繕建造寺宇，一心想住持寺廟。後來住在廬山半頂的化城寺修行禪定。如果不是僧眾的事情，他從不隨意走動。他經常勸誡僧眾不要讓女人進入寺廟，認為這既損害佛法教化，又會引發世俗的流言蜚語。然而，世人因為寺廟的基業重要，有不聽從他的。慧充嘆息道：『生不逢佛，已經是罪孽深重。正法教義不能推行，我寧願早點死去。何必擔心這地方的人不奉行戒律呢？』於是他在香爐峰縱身跳下，發誓粉身碎骨，往生凈土。結果他從空中頭朝上倒立著，緩緩地落入深谷，竟然毫髮無損。寺廟的僧眾起初並不知道這件事。後來有人登上峰頂，從路上往下望去，聽到有人說話的聲音。走過去尋找，原來是慧充。他性命猶存，口中誦經如故。眾人將他迎回寺廟。僧眾被他以死勸諫的精神所感動，斷絕了女人進入寺廟的規矩，持續了六年，慧充才去世。當時正值盛夏，他的屍體卻沒有腐爛，反而散發出爛瓜一樣的香味。這大約是開皇末年的事情。 釋慧侃，是曲阿人。住在蔣州大歸善寺。他的靈異神通，世人難以知曉。但他對佛像非常恭敬，如同對待真佛一樣。每次見到站立的佛像，他都不敢隨便坐下。他勸人建造佛像，只造坐著的佛像。後來他前往嶺南修行禪法，大有領悟。住在棲霞寺時，他曾經前往揚都拜訪偲法師。偲法師對他非常尊敬。他將要回山時，偲法師請他顯現神通。慧侃隨即從窗戶中伸出手臂，解下了齊熙寺佛殿上的匾額。於是對偲法師說：『世人沒有遠見，見識淺薄，容易大驚小怪，所以我才不這樣做。』大業元年，慧侃在大歸善寺去世。當初，慧侃將自己的三衣還給眾僧，說：『我現在要死了。各位好好住下去。』說完就回到房內。大眾驚起追趕他，只見房中有一具白骨，跏趺坐在床上。搖動它，發出鏘鏘的聲音，卻沒有散開。 釋法喜，是南海人。他的容貌醜陋，身材矮小瘦弱，性格迂腐疏懶。大約四十多歲。嶺南一帶的老人...
【English Translation】 English version: Sh釋 Huichong (Huichong, meaning 'wisdom abundant'), whose surname was Bi, was a native of Jiujiang. He constantly recited the Lotus Sutra (Fahua Jing) and studied the Perfection of Wisdom Sutra (Dapin Bore Jing), the number of recitations being countless. He also repaired and built temples, his heart set on maintaining them. Later, he resided at Huacheng Temple (Huacheng Si, meaning 'transformed city temple') on the halfway up Mount Lu, practicing meditation. Unless it was a matter concerning the Sangha, he never moved about carelessly. He often advised the monks not to allow women to enter the temple, believing that it would both damage the Buddha's teachings and give rise to vulgar rumors. However, some people did not heed his advice because they considered the temple's foundation to be important. Huichong sighed and said, 'To be born without encountering the Buddha is already a grave sin. If the true teachings cannot be promoted, I would rather die early. Why worry that the people of this place will not observe the precepts?' Thereupon, he threw himself off Incense Burner Peak (Xianglu Feng) on this mountain, vowing to shatter his body and bones to be reborn in the Pure Land. As a result, he fell head upwards from the air, slowly descending into a deep valley, yet he was unharmed. The monks of the temple initially did not know about this. Later, someone climbed to the top of the peak and, looking down from the path, heard someone speaking. Upon searching, it turned out to be Huichong. His life was still intact, and he was reciting the scriptures as before. The people welcomed him back to the temple. The monks were moved by his spirit of admonishing with his death, and they cut off the entry of women into the temple, which lasted for six years before Huichong passed away. It was during the height of summer, but his corpse did not rot, instead emitting a fragrance like rotten melon. This was around the end of the Kaihuang era. Sh釋 Huikan (Huikan, meaning 'wisdom broad'), was a native of Qu'a. He resided at Daguishen Temple (Daguishen Si, meaning 'great returning to goodness temple') in Jiangzhou. His spiritual powers were unfathomable to the world. However, he was extremely respectful to Buddha images, treating them as if they were the real Buddha. Whenever he saw a standing Buddha image, he would not dare to sit down casually. He advised people to build Buddha images, but only seated ones. Later, he went to Lingnan to practice Chan meditation, where he had great enlightenment. While residing at Qixia Temple (Qixia Si, meaning 'dwelling of rosy clouds temple'), he once went to Yangdu to visit Dharma Master Ci. Dharma Master Ci received him with great respect. When he was about to return to the mountain, Dharma Master Ci asked him to display his spiritual powers. Huikan immediately reached out his arm from the window and removed the plaque above the Buddha hall of Qixi Temple. Then he said to Dharma Master Ci, 'The people of the world have no foresight, their knowledge is shallow, and they are easily surprised, so I do not do such things.' In the first year of the Daye era, Huikan passed away at Daguishen Temple. Initially, Huikan returned his three robes to the monks, saying, 'I am about to die now. May you all live well.' After saying this, he returned to his room. The crowd was startled and rushed after him, only to see a skeleton sitting in the lotus position on the bed. Shaking it produced a clanging sound, but it did not fall apart. Sh釋 Faxi (Faxi, meaning 'dharma joy'), was a native of the South Sea. His appearance was ugly, his stature short and weak, and his character eccentric and lazy. He was about forty years old. The elders of Lingnan...
老咸言。兒童時見識之。顏貌如今無異。蠻蜒(音但)間相傳云。已三百歲矣。亦自言舊識廬山遠法師。說晉宋朝事歷歷如信宿前耳。平素時悄默無語。語必含深意。吉兇之徴有如影響。人亦不欲與喜相見。懼直言災惡忤逆意也。陳朝馬靜為廣州刺史。方上任。喜直入州。上廳事畫地作馬頭形。以示其子而去。靜本名族多武略。到州行部從甲士數萬。旌旗劍戟以威邊徼。其侈僭過度。被人誣告謀反。帝使臨汝侯按之。利其財產擒而斬之。此畫地之明效也。喜之先見皆此類。煬帝聞之取來揚州。帝令宮內安置。於時內造一堂新成。師忽升堂觀看。因驚走下階。回顧云。幾壓殺我。其日中夜天大雨堂崩。壓殺數十人。其後又于宮內環走索羊頭。帝聞而惡之以為狂言。命鎖著一室。數日三衛於市見喜坦率遊行。還奏云。法喜在市。敕責所司檢驗所禁之處。門鎖如舊。守者亦云。師在室內。於是開戶入室見袈裟覆一聚白骨鎖在項骨之上。以狀奏聞。敕遣長史王恒驗之皆然。帝由是始信非常人也。敕令勿驚動。至日暮師還室內。或語或笑。守門秦聞。敕所司脫鎖放師出外隨意所適。其後帝遇弒于江都。方悟索羊頭之驗。有時一日之中凡數十處齋供。師皆赴會。在在見之。其間亦飲酒啖肉。俄而見身有疾。常臥床去薦席令人于床下
【現代漢語翻譯】 現代漢語譯本： 老咸說，（法喜）在兒童時就很有見識。容貌如今沒有什麼變化，只是偶爾聽人說，他已經三百歲了。他還自稱認識廬山的遠法師（具體指哪位法師已不可考），說起晉宋時期的事就像昨天發生的一樣。平時沉默寡言，但說出的話必定包含深刻的含義。對於吉兇的預兆，應驗得就像影子一樣。人們也不願意和他見面，害怕他直言災禍，觸怒他的意思。 陳朝時，馬靜擔任廣州刺史，剛上任時，法喜直接進入州府，在大廳上畫了一個馬頭的形狀，給馬靜的兒子看，然後就離開了。馬靜原本是名門望族，很有軍事才能。到廣州上任后，出行時帶著數萬名士兵，旌旗劍戟，用來威懾邊境。他的奢侈僭越行為太過分，被人誣告謀反。皇帝派臨汝侯去調查他，貪圖他的財產，逮捕並殺了他。這就是法喜畫地為馬的明顯應驗。法喜的預見都是這樣的。 隋煬帝聽說后，把他帶到揚州，安置在宮內。當時，宮內新建成一座殿堂，法喜忽然登上殿堂觀看，隨即驚恐地跑下臺階，回頭說：『差點被壓死了！』當天半夜，天下大雨，殿堂崩塌，壓死了幾十人。之後，他又在宮內四處奔走，尋找羊頭。煬帝聽了，很厭惡他，認為他說的是瘋話，命令把他鎖在一間屋子裡。幾天後，三衛在市場上看到法喜坦然地裸露身體。回來稟告說：『法喜在市場上。』皇帝命令有關部門檢查他被禁閉的地方，門鎖完好如初，看守的人也說，法喜在室內。於是打開門進入房間，看見一件袈裟覆蓋著一堆白骨，鎖鏈鎖在頸骨上。把情況上報后，皇帝派長史王恒去查驗，情況確實如此。煬帝這才相信他不是普通人，命令不要驚動他。到了傍晚，法喜又回到室內，有時說話，有時笑著，守門人聽到了。皇帝命令有關部門解開鎖鏈，放法喜出去，讓他隨意去任何地方。之後，煬帝在江都被人殺害，這才明白了法喜索要羊頭的預兆。 有時一天之中有幾十處齋飯供養，法喜都去參加。到處都能見到他，期間也喝酒吃肉。不久之後，他生病了，經常躺在床上，讓人把床上的草蓆拿走，讓人在床下...
【English Translation】 English version: Lao Xian said that Faxi (法喜, a monk's name) was insightful even as a child. His appearance hasn't changed much, though it's occasionally said he's three hundred years old. He also claimed to know the distant Master Yuan (遠法師, specific master unknown) of Mount Lu (廬山), recounting events of the Jin (晉) and Song (宋) dynasties as if they happened yesterday. He was usually quiet, but his words always held deep meaning. His predictions of good and bad fortune were as sure as a shadow. During the Chen Dynasty (陳朝), Ma Jing (馬靜) was appointed Governor of Guangzhou (廣州). Upon taking office, Faxi went directly to the government office, drew the shape of a horse's head on the floor of the main hall for Ma Jing's son, and then left. Ma Jing was originally from a noble family and had great military talent. After arriving in Guangzhou, he traveled with tens of thousands of soldiers, flags, swords, and halberds to intimidate the border. His extravagance and presumption were excessive, and he was falsely accused of plotting a rebellion. The emperor sent the Marquis of Linru (臨汝侯) to investigate, who coveted his property, arrested, and executed him. This was the clear fulfillment of Faxi's drawing a horse on the ground. Faxi's predictions were all like this. When Emperor Yang of the Sui Dynasty (隋煬帝) heard of him, he brought him to Yangzhou (揚州) and housed him in the palace. At that time, a new hall had just been built in the palace. Faxi suddenly went up to the hall to look around, then ran down the steps in fear, looking back and saying, 'I almost got crushed!' That night, there was a heavy rain, and the hall collapsed, killing dozens of people. Later, he ran around the palace, asking for a sheep's head. Emperor Yang was disgusted by this, thinking he was talking nonsense, and ordered him to be locked in a room. A few days later, the three guards saw Faxi naked in the market. They reported back, 'Faxi is in the market.' The emperor ordered the relevant departments to check the place where he was confined. The door locks were intact, and the guards said that Faxi was inside. So they opened the door and entered the room, where they saw a kasaya (袈裟, monk's robe) covering a pile of white bones, with chains locked around the neck bones. After reporting the situation, the emperor sent the Chief Secretary Wang Heng (王恒) to investigate, and the situation was indeed as reported. Only then did Emperor Yang believe that he was no ordinary person and ordered that he not be disturbed. In the evening, Faxi returned to the room, sometimes speaking, sometimes laughing, which the gatekeeper heard. The emperor ordered the relevant departments to unlock the chains and let Faxi go out and go wherever he pleased. Later, Emperor Yang was assassinated in Jiangdu (江都), and only then did he understand the omen of Faxi asking for a sheep's head. Sometimes there were dozens of vegetarian feasts in a day, and Faxi would attend them all. He could be seen everywhere, and he would drink wine and eat meat during them. Soon after, he became ill and often lay in bed, asking people to remove the straw mat from the bed and place it under the bed...
鋪炭火甚熱。數日而命終。火炙半身皆焦爛。葬于香山寺至大業四年南海郡奏云。法喜師見還在郡。敕遣開棺視之則無所有。
普安
釋普安。姓郭氏。京兆涇陽人。小年依圓禪師出家。苦節頭陀。晚投藹法師。通明三藏常業華嚴。誦讀禪思準為摽擬。周氏滅法棲隱於終南山之楩梓谷。時有重募捉獲一僧賞物十假。有人應募來欲執安。即慰喻曰。觀卿貧煎當欲相給。為設食已俱共入京。帝語此人曰。我國法急不許道人民間。你復助急不許道人山中。若爾遣他何處得活。宜放入山不須檢校。於是釋然復歸。隋文創歷佛教大興。廣募遺僧依舊安置。時楩梓一谷三十餘僧。應詔出家並住官寺。唯安依本山居守素林壑。時行村聚惠益生靈。末有人于子午虎林兩谷合澗之側。鑿龕結庵延而住之。初止龕日上有大石正當其上。恐落掘出逐峻崩下。安自唸曰。愿移余處莫碎龕窟。石遂依言迸避余所。大眾共怪。安曰。華嚴力也。未足異之。又龕東石壁澗左有索陀者。川鄉巨害縱橫非一。陰嫉安德恒思誅殄。與伴三人持弓挾刃。攘臂挽強將欲放箭。箭不離弦手張不息。努眼舌噤立住經宿。聲相通震遠近云會。鄉人稽首歸誠請救。安曰。素了不知豈非華嚴力也。若欲除免但令懺悔。如語教之方蒙解脫。又龕西魏村張暉者。夙
【現代漢語翻譯】 現代漢語譯本 用很熱的炭火焚燒他。幾天後，他就去世了。火燒焦了他半個身子。他被安葬在香山寺。到了大業四年，南海郡上奏說：『法喜師又出現在郡里。』皇帝下令打開棺材檢視，裡面什麼也沒有。
普安
釋普安，姓郭，是京兆涇陽人。小時候跟隨圓禪師出家。他過著艱苦的頭陀生活。晚年投靠藹法師。他精通明三藏所傳的《華嚴經》，誦讀、禪思都以此為標準。北周滅佛時，他隱居在終南山的楩梓谷。當時，官府重金懸賞，捉拿一個僧人賞錢十千。有人應募前來捉拿普安。普安就安慰他說：『我看你生活貧困，想給你一些幫助。』為他準備了食物，然後一起進京。皇帝對那個人說：『我國法令嚴厲，不允許道人在民間活動，你又幫助官府禁止道人在山中居住。這樣，讓他到哪裡去活命呢？』應該放他回山，不必再檢查。於是普安得以獲釋，又回到山中。隋文帝開國后，大力弘揚佛教，廣泛招募遺散的僧人，讓他們恢復原來的生活。當時，楩梓谷有三十多位僧人。他們應詔出山，都住在官寺里。只有普安依舊住在本山，守護著簡樸的林地。他經常到村莊里去，給百姓帶來福祉。後來，有人在子午谷和虎林谷兩條山谷匯合的河澗旁邊，開鑿石龕，建造菴舍，邀請普安去居住。剛開始在石龕居住時，上面有一塊大石頭正對著石龕。人們擔心石頭會掉下來，就把它挖出來，順著陡坡推下去。普安心想：『希望石頭移到別的地方，不要砸壞石龕。』石頭就好像聽懂了他的話，避開石龕，落到別的地方。大眾都感到奇怪。普安說：『這是《華嚴經》的力量啊，不值得奇怪。』石龕東邊的石壁，河澗的左邊，有一個名叫索陀的人，是當地的一大禍害，經常作惡。他暗中嫉妒普安的德行，一直想殺掉他。他和三個同伴拿著弓箭，挽起弓，拉滿弦，想要放箭。但是箭卻離不開弓弦，手也無法放鬆，瞪著眼睛，閉著嘴巴，僵立在那裡，經過了一夜。訊息傳開，遠近的人都聚集過來。鄉人叩頭，表示歸順，請求普安救助。普安說：『我平時什麼都不知道，這難道不是《華嚴經》的力量嗎？如果想要解除災禍，只要讓他懺悔。』按照普安的話教導他，才得以解脫。石龕西邊的魏村，有一個名叫張暉的人，長久以來……
【English Translation】 English version He was burned with very hot charcoal fire. He died a few days later, half of his body charred and rotten. He was buried in Xiangshan Temple. In the fourth year of the Great Cause era, the Nanhai Commandery reported, 'Master Faxi has reappeared in the Commandery.' An imperial edict was issued to open the coffin and examine it, but there was nothing inside.
Puan
釋Puan, whose surname was Guo, was a native of Jingyang in Jingzhao. He became a monk at a young age under Chan Master Yuan. He lived an ascetic life of a 'dhuta' (ascetic practice). In his later years, he joined Dharma Master Ai. He was well-versed in the Avatamsaka Sutra, which was commonly practiced by Tripitaka Master Ming, and he used its recitation and meditation as his standard. During the suppression of Buddhism by the Zhou dynasty, he lived in seclusion in the Pianzi Valley of Mount Zhongnan. At that time, there was a heavy reward for capturing a monk, ten thousand coins. Someone responded to the call and came to arrest Puan. Puan comforted him, saying, 'I see that you are suffering from poverty and want to give you some help.' He prepared food for him, and then they went to the capital together. The emperor said to that person, 'Our country's laws are strict and do not allow Daoists to live among the people, and you are helping to prevent Daoists from living in the mountains. Where can he live then?' He should be released back to the mountains and not be inspected. Thus, Puan was released and returned to the mountains. When Emperor Wen of the Sui dynasty founded the country, he greatly promoted Buddhism and widely recruited scattered monks, allowing them to return to their original lives. At that time, there were more than thirty monks in Pianzi Valley. They responded to the imperial edict and went out of the mountains, living in official temples. Only Puan remained in his original mountain, guarding the simple forests. He often went to villages to bring blessings to the people. Later, someone dug a cave and built a hermitage next to the confluence of the Ziwu and Hulin valleys, inviting Puan to live there. When he first lived in the cave, there was a large stone directly above it. People were worried that the stone would fall, so they dug it out and pushed it down the steep slope. Puan thought to himself, 'I hope the stone will move to another place and not break the cave.' The stone seemed to understand his words, avoided the cave, and fell to another place. The crowd was surprised. Puan said, 'This is the power of the Avatamsaka Sutra, it is not worth being surprised.' To the east of the cave, on the left side of the stream, there was a man named Suotuo, who was a major scourge in the local area, often committing evil deeds. He secretly envied Puan's virtue and always wanted to kill him. He and three companions took bows and arrows, drew their bows, and pulled their strings taut, wanting to shoot. But the arrows could not leave the bowstrings, their hands could not relax, their eyes were wide open, their mouths were closed, and they stood there stiffly for a night. The news spread, and people from far and near gathered. The villagers kowtowed, expressed their allegiance, and asked Puan for help. Puan said, 'I usually don't know anything, isn't this the power of the Avatamsaka Sutra? If you want to get rid of the disaster, just let him repent.' Following Puan's instructions, he was able to be freed. To the west of the cave, in Wei Village, there was a man named Zhang Hui, who had long been...
興惡念以盜為業。夜往安所私取佛油。甕受五升。揹負而出。既至院門迷昏失性。若有所縛不能動轉眷屬鄉村同來為謝。安曰。余不知蓋華嚴力乎。語令懺悔扶取油甕。如語得脫。又龕南張卿者。來盜安錢袖中持去。既達家內。寫而不出。口噤無言。即尋歸懺複道而返。有程郭村程暉和者。頗懷信向恒來安所聽受法要。因患身死已經兩宿。纏尸于地伺欲棺殮。安時先往鄠縣返還在道。行達西南之德行寺。東去暉村五里。遙喚程暉和。何為不見迎耶。連喚不已。田人告曰。和久死矣無由迎也。安曰。斯乃浪語吾不信也。尋至其村厲聲大喚。和遂動身。旁親乃割所纏繩令斷。安入其庭又大喚之。和即倔起匍匐就安。令屏除棺器覆一筥笭。以當佛座令和繞旋。尋復如故。更壽二十許歲。后遇重病來投乞救。安曰。放爾遊蕩非吾知也。便遂命終。昆明池北白村老母者病臥床枕失音百日。指撝男女。思見安形。會其母意請來至宅。病母既見不覺下迎。言問起居奄同常日。遂失病所在於時聲名更振。村聚齊集。各率音樂。巡家告令欲設大齋。大坊村中田遺生者。家徒壁立而有四女。妻著弊布齊膝而已。四女赤露大女名華嚴。年已二十。唯有粗布二尺擬充佈施。安引村眾次至其門。愍斯貧苦遂度不入。大女思念。由我貧煎不及福會。
【現代漢語翻譯】 現代漢語譯本 有人心懷惡念，以盜竊為生。夜晚前往安律師（釋道安，東晉時期著名佛教學者）的住所，偷偷拿取佛前的燈油，用甕裝了五升。揹著油甕走出寺院大門時，突然神志不清，好像被什麼東西束縛住一樣，無法動彈。他的家人和同村的人一起來到安律師處謝罪。安律師說：『我也不知道這是怎麼回事，大概是華嚴的力量吧。』於是讓那人懺悔，並扶著他去拿油甕。按照安律師的話去做，那人就解脫了。還有一位名叫張卿的人，從佛龕南邊來偷安律師的錢，藏在袖子裡帶走了。回到家后，卻怎麼也拿不出來，而且口不能言語。於是他趕緊回去向安律師懺悔，並把錢放回原處。程郭村的程暉和，平時頗為信奉佛法，經常來安律師處聽聞佛法要義。後來他生病去世，已經停屍兩天了，家人用繩子捆綁著屍體，準備入殮。當時安律師先去了鄠縣，返回的路上，走到西南方的德行寺，距離程暉和的村子還有五里路。安律師遙遙地呼喚程暉和的名字，說：『為什麼不見你來迎接我呢？』連續呼喚了好幾聲。田里的人告訴他：『程暉和已經去世很久了，沒法來迎接您了。』安律師說：『這是胡說八道，我不相信。』於是他來到程暉和的村子，大聲呼喚程暉和的名字。程暉和竟然動了一下身體。旁邊的親屬趕緊割斷捆綁屍體的繩子。安律師走程序暉和的院子，又大聲呼喚他。程暉和立刻起身，爬到安律師面前。安律師讓人把棺材等東西搬走，用一個竹筐倒扣過來，當作佛座，讓程暉和繞著竹筐轉圈。之後，程暉和就恢復了正常，又活了二十多年。後來，他再次得了重病，來找安律師求救。安律師說：『讓你到處遊蕩，不是我能管的了。』於是程暉和就去世了。昆明池北邊的白村，有一位老婦人臥病在床，失音一百多天，只能用手指指點點，示意兒女們，想見安律師。她的家人明白了她的意思，於是請安律師到家裡。生病的老婦人見到安律師，不知不覺地起身迎接，言語問候，和往常一樣。於是她的病就消失了。這件事發生后，安律師的名聲更加響亮。村裡的人們聚集在一起，各自帶著音樂，挨家挨戶地通知，準備舉辦大型齋會。大坊村的田遺生，家徒四壁，有四個女兒，妻子穿著破爛的衣服，只到膝蓋。四個女兒赤身裸體，大女兒名叫華嚴（指女兒的名字），已經二十歲了，只有兩尺粗布，打算用來佈施。安律師帶領著村裡的人來到田遺生家門口，憐憫他家的貧困，於是沒有進去。大女兒華嚴心想：因為我家的貧困，才不能參加這次福會。
【English Translation】 English version Someone with evil intentions made theft their profession. One night, they went to An's (Dao An, a famous Buddhist scholar in the Eastern Jin Dynasty) residence and secretly took the lamp oil from in front of the Buddha, filling a five-sheng (unit of volume) jar. As they carried the jar out of the temple gate, they suddenly became disoriented, as if bound by something, unable to move. Their family and villagers came to An to apologize. An said, 'I don't know what's happening, perhaps it's the power of the Avatamsaka (Huayan) Sutra.' He then told the person to repent and helped them retrieve the oil jar. By following An's words, the person was freed. Also, a man named Zhang Qing came from the south of the shrine to steal An's money, hiding it in his sleeve. When he returned home, he couldn't take the money out, and he was unable to speak. So he quickly returned to An to repent and put the money back. Cheng Huihe from Cheng Guo Village was a devout believer who often came to An to listen to the Dharma teachings. Later, he fell ill and died, and his body had been lying in state for two days, bound with ropes, ready for burial. At that time, An had gone to Hu County and was on his way back. When he reached Dexing Temple in the southwest, five li (unit of distance) away from Cheng Huihe's village, An called out Cheng Huihe's name from afar, saying, 'Why don't I see you coming to greet me?' He called out several times. A farmer told him, 'Cheng Huihe has been dead for a long time, he can't come to greet you.' An said, 'That's nonsense, I don't believe it.' So he went to Cheng Huihe's village and shouted Cheng Huihe's name loudly. Cheng Huihe actually moved his body. The relatives nearby quickly cut the ropes binding the body. An entered Cheng Huihe's courtyard and shouted his name again. Cheng Huihe immediately got up and crawled to An. An told them to remove the coffin and other items, and to turn a bamboo basket upside down to use as a Buddha seat, and to have Cheng Huihe circle the basket. After that, Cheng Huihe returned to normal and lived for another twenty years. Later, he fell seriously ill again and came to An for help. An said, 'Letting you wander around is not something I can control.' So Cheng Huihe died. In Bai Village north of Kunming Pond, an old woman was bedridden and had lost her voice for over a hundred days, only able to point with her fingers, indicating to her children that she wanted to see An. Her family understood her meaning and invited An to their home. When the sick old woman saw An, she unconsciously got up to greet him, speaking and asking about his well-being as usual. Thus, her illness disappeared. After this incident, An's reputation became even more renowned. The villagers gathered together, each bringing music, and went from house to house announcing that they were going to hold a large vegetarian feast. Tian Yisheng from Dafang Village was destitute, with four daughters, and his wife wore ragged clothes that only reached her knees. The four daughters were naked, and the eldest daughter, named Huayan (name of the daughter), was already twenty years old, and only had two chi (unit of length) of coarse cloth, which she intended to use for offering. An led the villagers to Tian Yisheng's door, and out of compassion for their poverty, he did not enter. The eldest daughter, Huayan, thought to herself: Because of my family's poverty, I cannot participate in this auspicious gathering.
今又不修當來倍此。周遍求物闃爾無從。仰面悲號遂見屋甍一把亂床(音迷)用塞明孔挽取抖捒得谷十餘挼以成米。並將前布擬用隨喜。身既無衣待至夜暗。匍匐而行趣齋供所。以前施物遙擲眾中。十餘粒米別奉炊飯。因發願曰。女人窮業久自種得。竭貧行施用希來報。輒以十餘黃米投飯甑中。必若至誠貧業盡者。當愿所炊之飯變成黃色。如無所感命也奈何。作此誓已掩淚而返。於是甑中五石米飯併成黃色。大眾驚嗟未知所以。周尋緣構乃云。田遺生女之願力也。齋會齊率獲粟十斛。尋用濟之。安辦法衣仍度華嚴。送入京寺。嘗于龕側村中縛豬三頭。將加烹宰。安聞往贖。社人恐不得殺增長索錢十千。安曰。貧道見有三千。已加本價十倍可以相與。眾各不同更相忿競。忽有小兒裹腹來至社會助安贖豬。既已諍競。因從乞酒行飲行舞焜煌旋轉。合社老少眼並失明。須臾自隱不知所在。安即引刀自割髀肉。曰此彼俱肉耳。豬食糞穢爾啖之。況人食米理足貴也。社人聞見一時同放。豬既得脫。繞安三匝。以鼻喙觸。若有愛敬。故使郊之南西五十里內雞豬絕嗣乃至於今。其感發慈善皆此類也。以大業五年十一月五日。終於靜法禪院。春秋八十。
道英
釋道英。姓陳氏。蒲州猗氏人也。幼從叔休律師出家。至并州
【現代漢語翻譯】 現代漢語譯本 現在又不修來世，來世的困苦會加倍於此。四處尋找食物，卻寂靜無聲，毫無所得。仰面悲號，於是看見屋檐上有一把亂草，用來堵住明亮的孔洞。挽起抖動，得到十餘粒穀子，搓成米。打算將以前的佈施之物拿來隨喜。因為自己沒有衣服，等待到夜晚黑暗時，匍匐著前往齋供的地方。將以前佈施的物品遠遠地投向人群中，另外拿出十餘粒米供奉給炊飯的人。因此發願說：『女人窮困的命運，很久以來都是自己種下的。竭盡貧困來行佈施，希望得到來世的報答。我將這十餘粒黃米投入飯甑中，如果我的至誠之心能夠使貧困的命運結束，那麼就愿所炊的飯變成黃色。如果沒有任何感應，那也是我的命了，又能怎麼樣呢？』發了這個誓言后，掩面哭泣而回。於是甑中五石米飯全部變成黃色。大眾驚歎，不知道是什麼原因。四處尋找原因，才知道是田遺生女的願力啊。齋會的人一起湊了十斛粟米，用來救濟她。為她安辦法衣，仍然讓她學習《華嚴經》，送入京城的寺廟。 曾經在佛龕旁邊的一個村莊里，捆綁了三頭豬，準備宰殺。道安聽說了，前去贖豬。社裡的人恐怕不能殺豬，就增加索要錢財，要一萬錢。道安說：『貧道現在有三千錢，已經加了本價十倍，可以給你們。』眾人意見不同，互相爭吵。忽然有個小孩裹著肚子來到社裡，幫助道安贖豬。既然已經爭吵，就向他們乞酒，邊喝酒邊跳舞，光芒四射，旋轉不停。全社老少眼睛都失明了。一會兒小孩自己隱去，不知道在哪裡。道安隨即拿起刀割下自己大腿上的肉，說：『這和豬的肉都是一樣的肉。豬吃糞便污穢之物，你們卻吃它，何況人吃米飯，道理上應該更貴重啊。』社裡的人聽見看見，一時都放了豬。豬得到解脫，繞著道安轉了三圈，用鼻子和嘴觸碰他，好像有愛敬之意。因此使得郊外南邊西邊五十里內，雞豬絕後，直到現在。他感動啓發慈善的事蹟都是這樣的。在大業五年十一月五日，在靜法禪院圓寂，享年八十歲。
道英
釋道英（釋：佛教僧侶的尊稱；道英：人名）。姓陳，是蒲州猗氏（蒲州：古代地名，約在今山西省西南部；猗氏：地名，今山西省臨猗縣）人。小時候跟隨叔父休律師（休律師：人名，律師指精通佛教戒律的僧侶）出家，到了并州（并州：古代地名，約在今山西省太原市一帶）。
【English Translation】 English version Now, if you do not cultivate for the future, the suffering in the future will be doubled. Searching everywhere for food, but it is silent and without any gain. Looking up and wailing, then seeing a handful of messy grass on the roof, used to block the bright holes. Pulling and shaking, getting more than ten grains of rice, rubbing them into rice. Planning to use the previous alms for offering. Because one has no clothes, waiting until the night is dark, crawling to the place of the vegetarian meal offering. Throwing the previous alms far into the crowd, and separately offering more than ten grains of rice to the cook. Therefore, making a vow, saying: 'A woman's poor fate has long been sown by herself. Exhausting poverty to practice almsgiving, hoping to receive rewards in the future. I will put these more than ten yellow rice grains into the rice steamer. If my sincerity can end the poor fate, then I wish the cooked rice will turn yellow. If there is no response, then it is my fate, what can I do?' After making this vow, covering her face and crying, she returned. Then all five stones of rice in the steamer turned yellow. The crowd was amazed and did not know the reason. Searching everywhere for the cause, then knowing that it was the vow of Tian Yisheng's daughter. The people of the vegetarian gathering together collected ten hu (斛, a unit of dry volume) of millet to help her. Arranging Dharma clothes for her, still letting her study the Avatamsaka Sutra (華嚴經), and sending her to a temple in the capital. Once, in a village next to the niche, three pigs were tied up, preparing to be slaughtered. Dao An (道安) heard about it and went to redeem the pigs. The people in the community were afraid that they could not kill the pigs, so they increased the demand for money, asking for ten thousand coins. Dao An (道安) said: 'This poor monk now has three thousand coins, which is already ten times the original price, and can be given to you.' The crowd had different opinions and quarreled with each other. Suddenly, a child wrapped in his belly came to the community to help Dao An (道安) redeem the pigs. Since there was already a quarrel, they begged for wine from them, drinking and dancing, radiant and spinning non-stop. The eyes of the old and young in the whole community were blinded. After a while, the child disappeared on his own, not knowing where he was. Dao An (道安) then picked up a knife and cut off the flesh from his thigh, saying: 'This and the pig's flesh are both the same flesh. Pigs eat feces and filthy things, but you eat them, moreover, people eat rice, it should be more precious in principle.' The people in the community heard and saw, and released the pigs at the same time. After the pigs were freed, they circled Dao An (道安) three times, touching him with their noses and mouths, as if with love and respect. Therefore, within fifty li (里, a unit of distance) to the south and west of the suburbs, chickens and pigs were extinct, until now. His deeds of moving and inspiring charity are all like this. On November 5th of the fifth year of the Daye era (大業), he passed away at the Jingfa Chan Monastery (靜法禪院), at the age of eighty.
Dao Ying (道英)
釋 Dao Ying (道英) (釋: a respectful title for Buddhist monks; Dao Ying: a personal name). His surname was Chen, and he was from Yishi (猗氏) in Puzhou (蒲州) (Puzhou: an ancient place name, approximately in the southwest of present-day Shanxi Province; Yishi: a place name, present-day Linyi County, Shanxi Province). As a child, he became a monk following his uncle, the Vinaya Master Xiu (休律師) (Vinaya Master Xiu: a personal name, Vinaya Master refers to a monk who is proficient in Buddhist precepts), and went to Bingzhou (并州) (Bingzhou: an ancient place name, approximately in the area of present-day Taiyuan City, Shanxi Province).
依炬法師學道。后入禪定稍呈異跡。大業中嘗任直歲與俗爭地。遽斗不息便語彼云。吾其死矣。忽然倒仆如死之僵。諸俗同評道人多詐。以針刺甲雖深不動。氣絕色變將欲洪胖。傍有智者令其歸命。誓不敢爭愿還生也。尋言起坐語笑如常。又行龍臺澤池側見魚之遊。乃曰。吾與汝共爭我何者為勝。汝不及我我可不及汝耶。即脫衣入水。弟子持衣守之經十六宿。比出告曰雖在水中唯弊土坌我耳。又屬嚴冬冰厚雪壯。乃曰。如此平凈之處何得不眠。遂脫衣仰臥經於三宿。乃起而言曰。幾被火炙殺我。晚還蒲州住普救寺。晝則厲眾僧勤事。夜則跏坐為說禪觀。時或弊其勞者聞法不覺其疲。一日說起信論奄然不語。怪往觀之氣絕身冷。眾知滅想即而任之。經于累宿方從定起。時河東道遜高世名僧素與同學及遜捨命。去英百五十里未及相報。終夕便知其死。其知微通感如此。及終前夕集眾告曰。早須收積明日間多聚人畜損食穀草。眾不測其言。英亦自運催促甚急。至夜都了索水剃洗。還本坐處被以大衣奄然神逝。
法進
釋法進。不知氏族。住益州綿竹縣響應山玉女寺為輝禪師弟子。後於定法師所受十戒。恭謹精誠謙恪為務。唯業坐禪。寺后竹林常于彼坐。有四老虎繞於左右。師語勿泄其相也。后教水觀。家人取柴
【現代漢語翻譯】 現代漢語譯本 依炬法師修習佛法，後來進入禪定，稍微顯現出一些奇異的跡象。大業年間，他曾經擔任直歲（負責管理土地的僧人），因為土地問題與當地百姓發生爭執。爭鬥激烈，他便對那些百姓說：『我大概要死了。』 隨即忽然倒地，像死人一樣僵硬。那些百姓都說和尚多是裝模作樣，用針刺他的指甲，即使刺得很深也沒有反應。氣息斷絕，臉色也變了，看起來將要腫脹。旁邊有位聰明人，讓他們歸命（懺悔），發誓不再爭鬥，願意讓法師還陽。不久，法師便說話起身，談笑如常。他又走到龍臺澤池邊，看到魚在遊動，於是說：『我和你們爭，我有什麼地方勝過你們？你們有什麼地方不如我？』 隨即脫下衣服跳入水中。弟子拿著他的衣服守護著，經過十六個晚上。法師出來后說，雖然身在水中，只有污泥沾到我身上。又值嚴冬，冰厚雪大，法師說：『如此平坦乾淨的地方，為什麼不能睡覺呢？』 於是脫下衣服仰臥在雪地上，經過三個晚上。然後起身說：『差點被火烤死。』 後來回到蒲州，住在普救寺。白天帶領眾僧勤勞做事，夜晚則結跏趺坐，為大家講解禪觀。有時僧眾疲憊，聽法后也不覺得疲勞。一天，法師在講解《起信論》時，忽然不說話了。大家奇怪地去看他，發現他已經氣絕身冷。眾人都知道法師進入了滅盡定，便任其自然。經過多日，法師才從禪定中醒來。當時河東道的道遜（Daoxun）高僧，一向與依炬法師是同學，道遜捨棄生命時，距離依炬法師一百五十里，還來不及通知他，依炬法師當晚便知道道遜已經去世。他知微通感的能力就是這樣。臨終前一天晚上，依炬法師召集眾人告誡說：『早點收拾東西，明天會有很多人和牲畜聚集，損壞糧食和草料。』 眾人不明白他的意思。依炬法師自己也忙著催促，非常著急。到了晚上，一切都準備完畢，他索要水來剃頭洗澡，回到原來的座位上，蓋上大衣，安然逝去。 法進 釋法進（Shifa Jin），不知道他的氏族。住在益州綿竹縣響應山的玉女寺，是輝禪師（Hui Chanshi）的弟子。後來在定法師（Ding Fashi）那裡受了十戒。恭敬謹慎，謙虛克己，以坐禪為業。寺廟後面的竹林，法進常在那裡坐禪。有四隻老虎圍繞在他左右。法進告誡老虎不要泄露他的行蹤。後來法進教人修習水觀，家人去取柴火。
【English Translation】 English version The Dharma Master Yiju studied the Dharma. Later, he entered into Samadhi and showed some unusual signs. During the Daye era, he once served as Zhishui (a monk in charge of land management) and had a dispute with the local people over land. The struggle was fierce, and he said to them, 'I am probably going to die.' Then he suddenly fell to the ground, stiff like a dead person. The local people all said that monks were mostly pretending, and they pricked his fingernails with needles, but even deep pricks had no reaction. His breath was cut off, his face changed color, and he looked like he was about to swell. A wise man nearby told them to take refuge (repent), vowing not to fight anymore and willing to let the Dharma Master come back to life. Soon, the Dharma Master spoke, got up, and talked and laughed as usual. He then walked to the side of the Longtai Ze Pond and saw fish swimming, so he said, 'I am competing with you, in what ways am I better than you? In what ways are you not as good as me?' Then he took off his clothes and jumped into the water. His disciples held his clothes and guarded them for sixteen nights. When the Dharma Master came out, he said that although he was in the water, only mud had touched him. It was also the dead of winter, with thick ice and heavy snow. The Dharma Master said, 'Such a flat and clean place, why can't I sleep?' So he took off his clothes and lay face up on the snow, for three nights. Then he got up and said, 'I was almost burned to death by the fire.' Later, he returned to Puzhou and lived in the Pujiu Temple. During the day, he led the monks to work diligently, and at night he sat in the lotus position and explained Chan contemplation to everyone. Sometimes the monks were tired, but after listening to the Dharma, they did not feel tired. One day, when the Dharma Master was explaining the 'Awakening of Faith in the Mahayana', he suddenly stopped speaking. Everyone was surprised to see him and found that he had stopped breathing and his body was cold. Everyone knew that the Dharma Master had entered Nirodha-samapatti, so they let him be. After many days, the Dharma Master woke up from Samadhi. At that time, the eminent monk Daoxun (Daoxun) of Hedong Road, who had always been a classmate of Dharma Master Yiju, when Daoxun gave up his life, he was one hundred and fifty miles away from Dharma Master Yiju, and before he could be notified, Dharma Master Yiju knew that Daoxun had passed away that night. That's how his ability to perceive subtle things was. The night before his death, Dharma Master Yiju gathered everyone and warned them, 'Tidy up early, tomorrow there will be many people and animals gathering, damaging food and grass.' The people did not understand what he meant. Dharma Master Yiju himself was also busy urging them, very anxious. In the evening, everything was ready, and he asked for water to shave his head and bathe, returned to his original seat, covered himself with a large robe, and passed away peacefully. Fajin The Shramana Fajin (Shifa Jin), did not know his clan. He lived in the Yunu Temple on Xiangying Mountain in Mianzhu County, Yizhou, and was a disciple of Chan Master Hui (Hui Chanshi). Later, he received the ten precepts from Dharma Master Ding (Ding Fashi). He was respectful, cautious, humble, and self-disciplined, and devoted himself to sitting meditation. In the bamboo forest behind the temple, Fajin often sat in meditation. Four tigers surrounded him. Fajin warned the tigers not to reveal his whereabouts. Later, Fajin taught people to practice water contemplation, and his family went to fetch firewood.
見繩狀上有好清水。拾兩白石安著水中。進暮還寺彌覺背痛。問其家人。雲安石子。語令明往可除此石。及旦進禪。家人還見如初清水。即除石子。所苦便愈。因爾習定不出此山。開皇中蜀王秀臨益州。妃患心腹諸治不損。有綿州昌隆白崖山道士文普善者。能升刀焚火。鵠鳴山有二道士。能呼策鬼神符印章醮。入水不溺。並來同治都無有效。乃使長史張英等往山請出為妃治病。報曰。吾在山住向八十年。與水同性。徐更苦邀。進答曰。盡命於此可自早還。信返具報。王使六司官人犢車四乘將從百人重往迎請。進曰。王雖貴勝命有所屬。執志如初。信還。王大怒自入山將手加罪。既至山寺禮佛見進。不覺身戰汗流。王曰。奉請禪師為妃治病。禪師慈悲願救此苦。答曰。殺羊食心豈不苦痛。一切眾生皆是佛子。何因於妃偏生此愛。王慚愧懺悔仍請出山。乃曰。王命既重不可不行。王自先行。貧道生不乘騎當可後去。王曰。弟子步從與師同行。報曰。出家人與俗異。但前行應同到。王行兩日方至。進一旦便達。徑入妃堂。妃見進流汗。因爾除差。施絹五百段納衣袈裟什物等。進令王妃以水[拈/皿]手執物咒愿。總用回入法聚寺基業。即辭還山。王與妃見進足離地可四五寸。以大業十三年正月八日終此山中。龍吟猿叫三日乃
已。
僧朗
釋僧朗。一名法朗。俗姓許氏。南陽人。年二十餘欣欲出家尋預剃落。棲止無定多住鄂州。飲啖同俗為時共輕。常養一猴一犬。其狀偉大皆黃赤色。不狎餘人唯附於朗。日夕相隨未曾舍離。若至食時以木盂受食。朗啖飽已餘者用飼之。既同器食訖。猴便取盂戴之騎犬背上先朗而行。人有奪者輒為所咋。朗任犬盤遊略無常度。陳末隋初行於江嶺之表。章服粗弊威儀越序。杖策徒行護養生命。時復讀誦諸經偏以法華為志。素乏聲弄清靡不豐。乃潔誦之一坐七遍。如是不久聲如雷動。知福力之可階也。其誦必以七數為期。乃至七十七百七千逮於七萬。聲韻諧暢任縱而起。其類箏笛隨發明了。故所誦經時傍人觀者視聽皆失。朗唇吻不動而轉起咽喉。遠近亮徹因以著名。然臂腳及手。伸縮任懷有若龜藏。時若肉聚或住酒席。同諸宴飲。而嚼噍豬肉。不測其來。故世語曰。法華朗五處俱時縮豬肉滿口顙。或復巡江洄溯拱手舟中。猴犬在傍都無艤棹。隨意所往。雖陵犯風波瞬息之間便達所在。有比丘尼為鬼所著。超悟玄解說辯經文。居宗講導聽采云合。皆不測也。莫不讚其聰悟。朗聞曰。此邪鬼所加何有正理。須后檢校。他日清旦猴犬前行徑至尼寺。朗往到禮佛繞塔至講堂前。尼猶講說。朗乃厲聲呵曰。小
【現代漢語翻譯】 現代漢語譯本 僧朗
釋僧朗，一名法朗（法朗：僧朗的別名），俗姓許氏，南陽人。二十多歲時欣然想要出家，隨即剃度。居住沒有定所，大多住在鄂州。飲食習慣與世俗相同，因此常被人們輕視。他常養著一隻猴子和一隻狗，都長得高大，毛色黃裡帶紅。不親近其他人，只依附於僧朗。日夜相隨，從不分離。到了吃飯的時候，用木碗盛食物。僧朗吃飽后，剩下的就用來餵它們。吃完后，猴子就拿起碗戴在頭上，騎在狗背上，走在僧朗前面。有人想搶奪，就會被它們咬。僧朗任由狗四處遊蕩，沒有固定的路線。陳朝末年隋朝初年，他行走在江嶺一帶。穿著粗陋破舊，威儀不合規矩。拄著枴杖徒步行走，保護養育生命。時常誦讀各種佛經，尤其以《法華經》（法華經：全稱《妙法蓮華經》，大乘佛教經典）為志向。他原本缺乏清晰洪亮的聲音，於是認真誦讀，一次坐著誦讀七遍。這樣堅持不久，聲音就如雷鳴般洪亮。知道這是福報的力量可以達到的。他誦經一定以七為基數，甚至達到七十七、一百七、一千七，直至七萬遍。聲音和諧流暢，任憑心意而起。像箏笛一樣，隨著誦經而清晰地表達出來。因此，他誦經時，旁邊觀看的人都感到視聽失靈。僧朗嘴唇不動，聲音卻從咽喉發出。遠近都能聽清楚，因此而出名。他的手臂、腳和手，伸縮自如，就像烏龜藏身一樣。有時出現在酒席上，與眾人一同宴飲，並且咀嚼豬肉，不知道豬肉從哪裡來的。所以世人說：『法華朗五處同時收縮，滿嘴都是豬肉。』或者在江上巡遊，逆流而上，在船中拱手而立，猴子和狗在旁邊，都不需要停船靠岸，隨意前往想去的地方。有一個比丘尼被鬼附身，超越常人的理解，能說會辯地講解經文，聚集聽講的人像云一樣多。大家都無法理解，無不讚嘆她的聰慧。僧朗聽后說：『這是邪鬼加持，哪裡有什麼正理？需要以後檢驗。』他日清晨，猴子和狗走在前面，直接來到尼姑庵。僧朗隨後到達，禮佛繞塔，來到講堂前。尼姑還在講經說法。僧朗於是厲聲呵斥道：『小 English version Seng Lang
釋 Seng Lang, also known as Fa Lang (法朗: Seng Lang's alias), whose secular surname was Xu, was a native of Nanyang. In his twenties, he joyfully desired to become a monk and soon had his head shaved. He lived in no fixed abode, mostly residing in Ezhou. His eating habits were the same as those of the laity, so he was often looked down upon. He often kept a monkey and a dog, both of which were tall and had reddish-yellow fur. They were not close to other people, only attached to Seng Lang. They accompanied him day and night, never leaving his side. When it was time to eat, they used wooden bowls to hold food. After Seng Lang had eaten his fill, the rest was used to feed them. After they had finished eating from the same bowl, the monkey would pick up the bowl and put it on its head, riding on the dog's back, walking in front of Seng Lang. If anyone tried to snatch it, they would be bitten. Seng Lang allowed the dog to roam around, without a fixed route. At the end of the Chen Dynasty and the beginning of the Sui Dynasty, he traveled in the Jiangling area. His clothes were rough and worn, and his demeanor was unconventional. He walked on foot with a staff, protecting and nurturing life. He often recited various Buddhist scriptures, especially aspiring to the Lotus Sutra (法華經: Full name 妙法蓮華經, a Mahayana Buddhist scripture). He originally lacked a clear and loud voice, so he recited diligently, sitting and reciting seven times at a time. After persisting in this way for a short time, his voice became as loud as thunder. He knew that this was the power of blessings that could be attained. He always used seven as a base number for reciting the scriptures, even reaching seventy-seven, one hundred and seven, one thousand and seven, up to seventy thousand times. His voice was harmonious and smooth, rising at will. Like a zither and flute, it was clearly expressed along with the recitation of the scriptures. Therefore, when he recited the scriptures, the people watching nearby felt that their sight and hearing were failing. Seng Lang's lips did not move, but the sound came from his throat. It could be heard clearly from far and near, and he became famous for this. His arms, legs, and hands could be stretched and contracted freely, like a turtle hiding in its shell. Sometimes he appeared at banquets, feasting with everyone, and chewing pork, not knowing where the pork came from. Therefore, people said: 'Fa Lang of the Lotus Sutra retracts in five places at the same time, his mouth full of pork.' Or he would cruise on the river, going upstream, standing with his hands folded in the boat, with the monkey and dog beside him, without needing to moor the boat, going wherever he wanted. Although he braved the wind and waves, he would reach his destination in an instant. There was a bhikkhuni who was possessed by a ghost, surpassing ordinary understanding, able to speak eloquently and explain the scriptures, gathering listeners like clouds. Everyone could not understand, and all praised her intelligence. Seng Lang heard this and said: 'This is the blessing of an evil ghost, where is there any true reason? It needs to be examined later.' One morning, the monkey and dog walked in front, going directly to the nunnery. Seng Lang arrived later, paying homage to the Buddha and circumambulating the pagoda, arriving in front of the lecture hall. The nun was still lecturing and expounding the Dharma. Seng Lang then shouted sternly: 'Small
【English Translation】 Seng Lang
釋 Seng Lang, also known as Fa Lang (法朗: Seng Lang's alias), whose secular surname was Xu, was a native of Nanyang. In his twenties, he joyfully desired to become a monk and soon had his head shaved. He lived in no fixed abode, mostly residing in Ezhou. His eating habits were the same as those of the laity, so he was often looked down upon. He often kept a monkey and a dog, both of which were tall and had reddish-yellow fur. They were not close to other people, only attached to Seng Lang. They accompanied him day and night, never leaving his side. When it was time to eat, they used wooden bowls to hold food. After Seng Lang had eaten his fill, the rest was used to feed them. After they had finished eating from the same bowl, the monkey would pick up the bowl and put it on its head, riding on the dog's back, walking in front of Seng Lang. If anyone tried to snatch it, they would be bitten. Seng Lang allowed the dog to roam around, without a fixed route. At the end of the Chen Dynasty and the beginning of the Sui Dynasty, he traveled in the Jiangling area. His clothes were rough and worn, and his demeanor was unconventional. He walked on foot with a staff, protecting and nurturing life. He often recited various Buddhist scriptures, especially aspiring to the Lotus Sutra (法華經: Full name 妙法蓮華經, a Mahayana Buddhist scripture). He originally lacked a clear and loud voice, so he recited diligently, sitting and reciting seven times at a time. After persisting in this way for a short time, his voice became as loud as thunder. He knew that this was the power of blessings that could be attained. He always used seven as a base number for reciting the scriptures, even reaching seventy-seven, one hundred and seven, one thousand and seven, up to seventy thousand times. His voice was harmonious and smooth, rising at will. Like a zither and flute, it was clearly expressed along with the recitation of the scriptures. Therefore, when he recited the scriptures, the people watching nearby felt that their sight and hearing were failing. Seng Lang's lips did not move, but the sound came from his throat. It could be heard clearly from far and near, and he became famous for this. His arms, legs, and hands could be stretched and contracted freely, like a turtle hiding in its shell. Sometimes he appeared at banquets, feasting with everyone, and chewing pork, not knowing where the pork came from. Therefore, people said: 'Fa Lang of the Lotus Sutra retracts in five places at the same time, his mouth full of pork.' Or he would cruise on the river, going upstream, standing with his hands folded in the boat, with the monkey and dog beside him, without needing to moor the boat, going wherever he wanted. Although he braved the wind and waves, he would reach his destination in an instant. There was a bhikkhuni who was possessed by a ghost, surpassing ordinary understanding, able to speak eloquently and explain the scriptures, gathering listeners like clouds. Everyone could not understand, and all praised her intelligence. Seng Lang heard this and said: 'This is the blessing of an evil ghost, where is there any true reason? It needs to be examined later.' One morning, the monkey and dog walked in front, going directly to the nunnery. Seng Lang arrived later, paying homage to the Buddha and circumambulating the pagoda, arriving in front of the lecture hall. The nun was still lecturing and expounding the Dharma. Seng Lang then shouted sternly: 'Small'
婢吾今既來何不下座。此尼承聲崩下走出。堂前立對於朗。從卯至申卓不移處。通汗流地默無言說。聞其慧解奄若聾癡。百日已後方複本性。其降行感通皆此類也。大業末卒。
惠祥
釋惠祥。姓周氏。十五出家。頭陀乞食。默自禪誦不與眾同。年十九染患三月救療無徴。夜中宴坐嘆曰。大丈夫本欲以身從道于末法中摧伏非法。如何此志未從為病所困。將曉有一人長丈餘謂曰。但誦涅槃無愁不差。至旦即誦三日便瘳。大業末夏中因食口中得舍利。不辨棄地。輒還在口。如是數四。疑是真身砧槌不碎。遂聲鐘告眾。白黑咸集。祥涕泣焚香願降威力。須臾放五色光異香遍郭。眾睹希有。體貌肥白可長八尺有餘。行路不識莫不怪仰。刺史李升明至寺怪異。謂群官曰。此道人膚容若此。日可應啖一羊。語訖覺手足不隨乘馬失御。諸官以實告之。便悔謝還。復大使權茂行至鄧州。又怪升明曰。此大德非凡具說往緣。茂不信。請將七日試以粗食。而膚色更悅。茂愧伏悔先不信之罪。將終手執經胡跪謂弟子曰。吾今逝矣。汝好住持無令絕滅。又感異香盈郭。以大業末年八月卒。春秋七十。氣命雖絕而胡跪執經如初。遠近奔赴見其卓然無不嘆訝。
無相
涪州相忠寺無相禪師者。非巴蜀人不知何來。忽至山寺
【現代漢語翻譯】 現代漢語譯本： 婢女說：『我既然已經來了，為何不請下座？』這位比丘尼聽到聲音，驚慌失措地從座位上崩落下來，走到堂前，面對著朗法師站立。從卯時到申時，她一直站立不動，汗水濕透了地面，一句話也說不出來。人們發現她的智慧和理解力似乎完全喪失，變得像聾子和癡呆一樣。一百天之後，她才恢復了本性。她降伏外道的行為和感應，都與此類事件相似。在大業末年圓寂。
惠祥
釋惠祥，姓周。十五歲出家，修頭陀行，四處乞食。他默默地禪修和誦經，不與大眾交往。十九歲時，他染病三個月，治療沒有效果。夜裡，他靜坐嘆息道：『大丈夫本想以身弘道，在末法時代摧伏非法，怎能志向未遂，反被疾病所困？』將要天亮時，有一個身高一丈多的人對他說：『只要誦《涅槃經》，就不用擔心病不好。』到天亮，他就開始誦經，三天後病就好了。大業末年夏天，他在吃飯時從口中得到舍利子（佛陀或高僧火化后的遺物，象徵著佛法）。他不辨真偽，將舍利子丟在地上，但舍利子又回到他的口中。如此反覆幾次。他懷疑這是真身舍利，用鐵砧和鐵錘敲打也無法破碎。於是他敲鐘告知大眾，僧俗信眾都聚集起來。惠祥流著眼淚，焚香祈願佛力加持。須臾之間，放出五色光芒，奇異的香氣瀰漫全城。眾人看到這罕見的景象，都感到驚奇。他的體貌肥胖白皙，身高八尺有餘。路人不認識他，無不感到奇怪和仰慕。刺史李升明來到寺廟，看到這奇異的景象，對眾官員說：『這位道人的膚色如此好，每天應該吃掉一頭羊。』說完，他覺得手腳不聽使喚，騎馬也失去了控制。眾官員將實情告訴了他，他便後悔道歉，然後離開了。後來，大使權茂行來到鄧州，又像李升明一樣感到奇怪，說：『這位大德不是凡人。』並詳細講述了之前的經歷。權茂不相信，請他住了七天，只給他吃粗食，但他的膚色反而更加容光煥發。權茂感到慚愧，承認了自己先前不相信的罪過。臨終時，他手執經書，胡跪（一種跪姿）對弟子們說：『我今天要走了。你們要好好住持佛法，不要讓它斷絕。』又感到奇異的香氣瀰漫全城。在大業末年八月圓寂，享年七十歲。他的氣息和生命雖然已經斷絕，但胡跪執經的姿勢卻像原來一樣。遠近的人們奔赴而來，看到他卓然而立的樣子，無不嘆息驚異。
無相
涪州相忠寺的無相禪師，不是巴蜀人，不知道從哪裡來。忽然來到山寺。
【English Translation】 English version: 'Now that I have come, why don't you descend from your seat?' Upon hearing this, the Bhikkhuni (Buddhist nun) panicked and fell from her seat, rushing to stand before Dharma Master Lang in the hall. From dawn until late afternoon, she stood motionless, sweat soaking the ground, unable to utter a single word. Her wisdom and understanding seemed to have completely vanished, as if she had become deaf and dumb. Only after a hundred days did she regain her original nature. Her acts of subduing heretics and the resulting miraculous responses were all of this nature. She passed away at the end of the Daye era.
Huixiang
釋 Huixiang (a Buddhist monk), whose surname was Zhou, left home at the age of fifteen, practicing Dhuta (ascetic practices) and begging for food. He silently meditated and chanted scriptures, not associating with the community. At the age of nineteen, he fell ill for three months, and medical treatment proved ineffective. One night, while sitting in meditation, he sighed and said, 'A great man originally intended to dedicate his life to the Dharma, to subdue the unlawful in the degenerate age. How can my aspiration be thwarted and I be afflicted by illness?' As dawn approached, a person more than ten feet tall said to him, 'Just recite the Nirvana Sutra (Mahāparinirvāṇa Sūtra), and you won't have to worry about your illness not getting better.' At dawn, he began to recite the sutra, and after three days, he recovered. At the end of the Daye era, in the middle of summer, he obtained Śarīra (relics of the Buddha or high monks after cremation, symbolizing the Dharma) from his mouth while eating. Unable to discern its authenticity, he threw the Śarīra on the ground, but it returned to his mouth. This happened several times. He suspected that it was a true body Śarīra, and even hammering it with an anvil could not break it. So he rang the bell to inform the public, and both monks and laypeople gathered. Huixiang wept, burned incense, and prayed for the power of the Buddha to be bestowed. In an instant, five-colored light was emitted, and a strange fragrance filled the city. The crowd was amazed to see this rare sight. His appearance was plump and fair, and he was more than eight feet tall. Passersby who did not know him were all surprised and admired him. The prefect Li Shengming came to the temple and, seeing this strange sight, said to the officials, 'This Daoist (religious person) has such a good complexion that he must eat a sheep every day.' After saying this, he felt his hands and feet become unresponsive, and he lost control of his horse. The officials told him the truth, and he regretted his words, apologized, and left. Later, the ambassador Quan Maohang came to Dengzhou and, like Li Shengming, was surprised and said, 'This great virtue is no ordinary person.' He recounted the previous events in detail. Quan Mao did not believe him and asked him to stay for seven days, giving him only coarse food, but his complexion became even more radiant. Quan Mao felt ashamed and confessed his sin of disbelief. As he was dying, he held a scripture in his hand, knelt in the 'Hu' (non-Chinese) style, and said to his disciples, 'I am leaving now. You must uphold the Dharma well and not let it be extinguished.' Again, a strange fragrance filled the city. He passed away in August of the Daye era, at the age of seventy. Although his breath and life had ceased, his posture of kneeling and holding the scripture remained as before. People from far and near rushed to see him standing upright, and all sighed in amazement.
Wuxiang
禪 Master Wuxiang of Xiangzhong Temple in Fuzhou was not from Bashu (ancient Sichuan); it is unknown where he came from. He suddenly arrived at the mountain temple.
隨眾而已。不異恒人。其寺在涪州上流大江水北。崖側有銘方五尺許。字如掌大都不可識。下有佛跡相去九尺長三尺許。蹈石如泥道俗敬重。相以一時渡水齊返無船。乃缽安水中曰。何為常擎汝。汝可自渡水。便取芭蕉搭水立上而渡。缽隨後來須臾達岸。時採樵者見之。相語覺知已便辭去。徒眾苦留不住。至水入船。諸人禮請。不與篙楫。乃捉船舷。直爾渡水。不顧而去。即令尋逐莫測所在。
明恭
釋明恭。住鄭州會善寺。其力若神。嘗山行見虎豬交斗豬漸不如。恭語虎曰。可放令去虎不肯。恭以一手捉頭一手撮尾。擲之山下。又以僧衣置磉下。僧怪之。恭笑為捧柱取衣。大業末賊起抄掠。令其寺辦數十人大豬食具。恭延賊食賊讓恭先。恭乃鋪餅數十安豬啖之。須臾食盡賊眾驚伏。恭召為護寺檀越。群賊許之。故隋唐交軍。其境絕賊往來。恭之力也。
曇詢
釋曇詢。姓楊氏。弘農華陰人。后遷宅于河東郡焉。年二十二方舍俗事遠訪巖隱。游至白鹿山北林落泉寺逢曇淮禪師而蒙剃髮。后經三夏移住鹿土谷修禪。屬枯泉重出鹿糜繞院。故得美水馴獸日濟道鄰。從學之徒相慶茲瑞。時因請法暫往雲門。值徑陰霧昏便成失道。賴山神示路方會本途。時有盜來竊蔬菜將欲出園。乃為群蜂所螫(音拭
【現代漢語翻譯】 現代漢語譯本： 隨同大眾，與普通人沒有區別。他所在的寺廟位於涪州上游大江的北岸。崖邊有一塊大約五尺見方的石碑，上面的字像手掌那麼大，大多無法辨認。下面有佛的足跡，相距九尺，長三尺左右。人們踩在石頭上，感覺像踩在泥里一樣，道士和俗人都非常敬重。大家約定一起渡水返回，但沒有船。於是他把缽放在水中說：『你為什麼總是要我拿著？你可以自己渡水。』然後拿起芭蕉葉搭在水上，站在上面渡水。缽隨後也到了岸邊。當時有砍柴的人看到了這一幕，互相告知，明恭知道后就離開了。徒弟們苦苦挽留也留不住。等到水進入船中，眾人禮請他，他沒有用船篙和船槳，而是抓住船舷，就這樣渡水而去，不再回頭。人們立即尋找他，但不知道他去了哪裡。
明恭（Minggong）
釋明恭（Shiminggong），住在鄭州會善寺。他力大如神。曾經在山中行走時，看到老虎和豬在搏鬥，豬漸漸不敵。明恭對老虎說：『放它走吧。』老虎不肯。明恭用一隻手抓住老虎的頭，一隻手抓住老虎的尾巴，把它扔到山下。又把僧衣放在柱子下面，僧人感到奇怪。明恭笑著說：『為你們托住柱子，取衣服。』隋朝末年，盜賊四起，抄掠百姓，命令會善寺準備幾十頭大豬的食物。明恭請盜賊吃飯，盜賊讓明恭先吃。明恭就鋪了幾十張餅，讓豬吃。一會兒就吃光了，盜賊們都驚服了。明恭召集他們作為護寺的施主，盜賊們答應了。所以隋朝和唐朝交戰時，他的地界上沒有盜賊往來，這是明恭的力量。
曇詢（Tanxun）
釋曇詢（Shitanxun），姓楊，是弘農華陰人。後來搬家到河東郡。二十二歲時，他放棄世俗事務，遠訪隱士。遊歷到白鹿山北林落泉寺，遇到曇淮禪師，剃度出家。後來經過三年，搬到鹿土谷修行禪定。恰逢枯竭的泉水重新涌出，鹿和麋鹿圍繞著寺院。因此，他得到了美好的水源，馴服了野獸，每天幫助鄰里。跟隨他學習的人都慶賀這種祥瑞。當時因為請法，暫時前往雲門。遇到大霧，迷失了道路。幸虧山神指路，才回到原來的地方。當時有盜賊來偷蔬菜，正要出園，就被一群蜜蜂蜇了（音拭）。
【English Translation】 English version: He was just like everyone else. No different from ordinary people. His temple was located on the north bank of the upper reaches of the Yangtze River in Fuzhou (涪州). On the side of the cliff, there was an inscription about five feet square. The characters were as large as palms, mostly unrecognizable. Below it were the Buddha's footprints, about nine feet apart and three feet long. People stepped on the stones, feeling as if they were stepping on mud. Both Taoists and laypeople respected them greatly. They agreed to cross the river together to return, but there was no boat. So he placed his alms bowl in the water and said, 'Why do I always have to carry you? You can cross the river yourself.' Then he took a banana leaf, placed it on the water, stood on it, and crossed the river. The alms bowl followed and soon reached the shore. At that time, woodcutters saw this scene and told each other. Minggong (明恭) knew about it and left. The disciples tried hard to keep him, but they couldn't. When the water entered the boat, everyone respectfully invited him. He didn't use a pole or oars, but grabbed the side of the boat and crossed the river, without looking back. People immediately searched for him, but they didn't know where he had gone.
Minggong (明恭)
Shiminggong (釋明恭) lived in Huishan Temple (會善寺) in Zhengzhou (鄭州). He was as strong as a god. Once, while walking in the mountains, he saw a tiger and a pig fighting. The pig was gradually losing. Minggong said to the tiger, 'Let it go.' The tiger refused. Minggong grabbed the tiger's head with one hand and its tail with the other, and threw it down the mountain. He also placed his monk's robe under a pillar, which the monks found strange. Minggong smiled and said, 'I'm holding up the pillar for you to get the robe.' At the end of the Sui Dynasty (隋朝), bandits rose up and plundered the people, ordering the temple to prepare food for dozens of large pigs. Minggong invited the bandits to eat, and the bandits let Minggong eat first. Minggong then spread out dozens of cakes and fed them to the pigs. They were eaten up in a moment, and the bandits were amazed and subdued. Minggong summoned them to be patrons of the temple, and the bandits agreed. Therefore, during the wars between the Sui and Tang Dynasties (唐朝), there were no bandits coming and going in his territory. This was Minggong's strength.
Tanxun (曇詢)
Shitanxun (釋曇詢), whose surname was Yang (楊), was from Huayin (華陰) in Hongnong (弘農). Later, he moved to Hedong Prefecture (河東郡). At the age of twenty-two, he abandoned worldly affairs and visited hermits far away. He traveled to Luoquan Temple (落泉寺) in Beilin (北林) on Mount Bailu (白鹿山), where he met Chan Master Tanhui (曇淮禪師) and was tonsured. Later, after three years, he moved to Lutugu (鹿土谷) to practice meditation. It happened that the dried-up spring reappeared, and deer and elk surrounded the temple. Therefore, he obtained a beautiful water source, tamed wild animals, and helped the neighborhood every day. Those who followed him to study celebrated this auspicious sign. At that time, he went to Yunmen (雲門) temporarily to request the Dharma. He encountered dense fog and lost his way. Fortunately, the mountain god showed him the way, and he returned to his original path. At that time, thieves came to steal vegetables and were about to leave the garden when they were stung by a swarm of bees.
)詢聞來救。慈心將治得全余命。嘗有趙人遠至慇勤致禮陳雲。因病死復甦。得見閻王詰問罪當就獄。賴有曇詢禪師來為請命。王因放免特來禮謝。又山行值二虎相鬥累時不歇。詢乃執錫分之以身為翳。語云。同居林藪計為大乖。幸各分路。虎低頭受命。便飲氣而散。屢逢態虎交諍事略同此。而或廓居榛梗。唯詢一蹤入鳥不亂獸見如偶。每入禪定七日為期。白虎入房仍為窟宅。獨虎靜院不出十年。自有禪蹤斯人罕擬。初遘疾彌留。忽有神光照燭香風拂扇。又感異鳥白頸赤身。繞院空飛聲唳哀切。氣至大漸鳥住堂基。自後狎附不畏人物。或在房門至於臥席。悲叫逾甚血沸眼中。既爾往化。鳥便飛出外空旋轉奄然翔逝。又感猛虎繞院悲吼兩宵云昏三日天地結慘。又加山崩石墜林摧澗塞。驚發人畜棲遑失據。其哀感靈祥未可殫記。后以武德五年十二月。弟子靜休道愿慧方等乃阇毗余質建塔立碑焉。
智滿
釋智滿者。俗姓賈氏。不知何許人也。戒行高潔居於安樂寺。時唐太宗在晉陽。與劉文靖首謀之夜高祖夢墮床下。又見遍身為蟲蛆所食。意甚惡之諮詢于滿。滿曰。此可拜賀也。夫床下者。所謂陛下也。群蛆食者。所謂群生共仰一人活耳。高祖嘉其言。又云。貧道頗習易。以掛之象明夷之兆。按易曰。巽在床下
紛若無咎而早吉晚兇。斯固體大不可以小。小則敗大則濟。可作大事以濟群生。無往不亨乃必成乎。高祖動容曰。雖蒙善誘未敢當仁。師眄太宗曰。郎君與大人並葉兆夢。是謂幹父之蠱考用無咎。天理人事昭然可知。不可固拒天之與也。天與不取必受其咎。無乃不可乎。高祖拜而謝曰。弟子何幸再煩鄭重叮嚀之意。敢不敬從。滿后不知所終。
智晞
釋智晞。俗姓陳氏。潁川人。年二十始獲從愿。一得奉值即定師資。律儀具足稟受禪訣。加修寂定。常居佛隴修禪道場。樂三昧者咸共歸仰。宴坐之暇。時復指撝創造伽藍殿堂房舍悉皆嚴整。唯經臺未構。始欲僦工。有香爐峰。山巖峻險林木秀異。然彼神祇巨有靈驗。自古已來無敢視其峰崖。況有登踐而採伐者。時眾議曰。今既營經臺供養法寶。唯尚精華豈可率爾而已。其香爐峰檉柏木中精勝可共取之以充供養。論詳既訖。往咨于晞。具陳上事。良久答云。山神護惜不可造次。無敢重言各還所在。爾夜夢人送疏云。香爐峰檉柏樹盡皆舍給經臺。時有僧法雲。欲往香爐峰頭陀。晞諫曰。彼山神剛強。卿道力微弱。向彼必不得安。慎勿往也。云不納旨。遂往到山。不盈二宿。神即現形驅云令還。自陳其事。方憶前旨。深生敬仰。有弟子道亙在房誦經。自往喚云。今
【現代漢語翻譯】 現代漢語譯本：紛亂而沒有災禍，但早吉晚兇。這說明事物本體很大，不能用小的方法來處理。小方法會導致失敗，而大方法才能成功。可以做大事來救濟眾生，沒有前往而不順利的，必定能夠成功嗎？高祖（指李淵）動容說：『雖然受到您的善意引導，但我不敢當仁不讓。』師父看著太宗（指李世民）說：『郎君（對李世民的尊稱）與大人（指李淵）都應驗了夢兆。這就是所謂的「幹父之蠱，考用無咎」。天理人事，昭然可知。不可固執地拒絕上天所給予的。上天給予而不接受，必定會受到災禍。難道可以這樣做嗎？』高祖拜謝說：『弟子何其有幸，再次受到您鄭重的叮嚀。怎敢不敬重地聽從呢？』之後就不知道師父的去向了。
釋智晞，俗姓陳氏，是潁川人。二十歲時才得以如願出家。一旦有機會侍奉師父，就確定了師資關係。律儀具足后，稟受了禪訣。更加精進地修習寂定。常住在佛隴修禪道場。喜愛三昧的人都共同歸向他。宴坐之餘，時常指揮建造伽藍（寺廟）的殿堂房舍，都非常嚴整。只有經臺還沒有建造。開始想要僱傭工匠。香爐峰，山巖險峻，林木秀麗。然而那裡的山神非常靈驗。自古以來沒有人敢於窺視它的山峰懸崖，更何況是攀登採伐。當時眾人商議說：『現在既然要營建經臺供養法寶，唯獨追求精華，怎麼可以隨便呢？香爐峰的檉柏木是樹木中的精華，可以共同砍伐來充當供養。』商議完畢后，前往諮詢智晞。詳細陳述了上述事情。智晞良久后回答說：『山神守護愛惜，不可輕舉妄動。』不要再多說，各自回到自己的地方。當天晚上，智晞夢見有人送來文書說：『香爐峰的檉柏樹全部舍給經臺使用。』當時有僧人法雲，想要前往香爐峰頭陀（苦行）。智晞勸諫說：『那裡的山神剛強，你的道力微弱。前往那裡必定不得安寧。千萬不要去。』法雲不聽勸告。於是前往香爐峰。不到兩個晚上，山神就顯形驅趕法雲讓他回去。法雲親自陳述了這件事。才想起之前智晞的勸告，深深地敬仰他。有弟子道亙在房間誦經。智晞親自去叫他，說：『現在……』
【English Translation】 English version: Disorderly yet without blame, but auspicious early and ominous late. This indicates that the substance is large and cannot be handled with small methods. Small methods lead to failure, while large methods lead to success. One can accomplish great deeds to save all beings. Is there no going forth that is not prosperous, and is success certain? Gaozu (referring to Li Yuan) was moved and said, 'Although I have received your kind guidance, I dare not accept the role of benevolence.' The master looked at Taizong (referring to Li Shimin) and said, 'Both the young lord (an honorific for Li Shimin) and the elder (referring to Li Yuan) have verified the dream omens. This is what is meant by 'Correcting the father's corruption, the son is without blame.' The principles of heaven and human affairs are clearly knowable. One should not stubbornly refuse what heaven bestows. If heaven gives and one does not take, one will surely suffer calamity. Is this not unacceptable?' Gaozu bowed and thanked him, saying, 'How fortunate I am to receive your earnest and repeated instructions. How dare I not respectfully obey?' After that, his whereabouts were unknown.
釋智晞 (Shi Zhixi), whose secular surname was 陳 (Chen), was a native of 潁川 (Yingchuan). He was twenty years old when he finally fulfilled his wish to become a monk. Once he had the opportunity to serve his master, he established a teacher-student relationship. After fully receiving the precepts, he received the Zen secrets. He diligently practiced stillness and concentration. He often resided in the 佛隴 (Fo Long) meditation center. Those who loved samadhi all turned to him for guidance. In his spare time from seated meditation, he often directed the construction of the 伽藍 (qielan, Sangharama, monastery) halls and rooms, all of which were very well-organized. Only the scripture platform had not yet been built. He began to hire craftsmen. 香爐峰 (Xianglu Peak, Incense Burner Peak) has steep cliffs and beautiful forests. However, the mountain gods there are very efficacious. Since ancient times, no one has dared to look at its peaks and cliffs, let alone climb and cut down trees. At that time, the people discussed, 'Now that we are building a scripture platform to enshrine the Dharma treasures, we should only seek the essence. How can we be casual? The cypress wood of 香爐峰 (Xianglu Peak) is the essence of the trees, and we can cut it down together to use as offerings.' After the discussion, they went to consult 智晞 (Zhixi). They explained the above matters in detail. After a long time, 智晞 (Zhixi) replied, 'The mountain gods protect and cherish it, so do not act rashly.' Do not say any more, and return to your respective places. That night, 智晞 (Zhixi) dreamed that someone sent a document saying, 'All the cypress trees of 香爐峰 (Xianglu Peak) are given to the scripture platform for use.' At that time, there was a monk 法雲 (Fayun) who wanted to go to 香爐峰 (Xianglu Peak) to practice asceticism. 智晞 (Zhixi) advised him, 'The mountain gods there are strong, and your spiritual power is weak. Going there will surely not bring you peace. Do not go.' 法雲 (Fayun) did not listen to the advice. So he went to 香爐峰 (Xianglu Peak). In less than two nights, the mountain gods manifested and drove 法雲 (Fayun) back. 法雲 (Fayun) personally recounted the matter. Only then did he remember 智晞's (Zhixi's) previous advice, and he deeply admired him. There was a disciple 道亙 (Daogeng) who was reciting scriptures in his room. 智晞 (Zhixi) went to call him and said, 'Now...'
晚當有僧。來言竟仍向門下。即見一僧純著納衣執錫持缽。形神爽俊有異常人。從外而來。相去二十餘步。才入路東隱而不現。俄頃之間即聞東山有鐘鼓聲大音震谷。便云。噫喚吾也。未終數日語弟子云。吾命無幾。可作香湯洗浴。適竟山中鳥獸異色殊形。常所不見者並皆來集房側。履地騰空悲鳴喚呼。經日方散。以貞觀元年十二月十八日午時。結跏安坐端直儼然。氣息綿微如入禪定。因而不返。時虛空中有絃管聲。合衆皆聞。良久乃息。經停數日方入石龕顏色敷悅手足柔軟不異生平。春秋七十有二。
惠主
釋惠主。俗姓賈氏。始州永歸縣人。六歲出家為斌法師弟子。于黃安縣造寺七所。梓潼縣造十寺。武連縣造三寺。初年登冠欲受具足。當境無人乃入京選德。于甘露寺受戒。唯聽四分余義傍通。夢見三日三夜天地闇冥眾生無眼。過此忽明眼還明凈。覺已汗流。一百日後周毀經道。方知徴應。即返故鄉南山藏伏唯食松葉。異類禽獸同集無聲。或有山神送伏苓甘松香來。獲此供養六時行道。禽獸隨行禮佛誦經。似如聽仰。仍為幽顯受菩薩戒。後有獼猴群共治道。主曰。汝性躁擾作此何為。曰時君異也。佛日通也。深怪其言。尋爾更有異祥。龍飛獸集香氣充山。其類眾矣。後有八人采弓材者。甚大驚駭。便
【現代漢語翻譯】 現代漢語譯本 稍晚的時候，來了一位僧人，說完了話仍然站在門外。隨即看見一位僧人，全身穿著粗布僧衣，拿著錫杖和缽，精神面貌清爽俊逸，與常人不同。他從外面走來，相距二十多步遠，剛走到路東就隱身不見了。不久之後，就聽到東山傳來鐘鼓聲，巨大的聲音震動山谷，（僧人）便說：『唉，這是在呼喚我啊。』還沒說完幾句話，（僧人）告訴弟子說：『我的壽命不多了，可以準備香湯給我洗浴。』恰好洗浴完畢，山中的鳥獸，各種奇異的顏色和形狀，平時沒見過的，都聚集到房子的旁邊，在地上跳躍，在空中飛騰，悲鳴呼喚，經過一天才散去。在貞觀元年十二月十八日午時，（僧人）結跏趺坐，端正嚴肅，氣息微弱，好像進入禪定一樣，就這樣不再回來了。當時，天空中傳來絃樂的聲音，所有人都聽到了，過了很久才停止。遺體停放了幾天後放入石龕，臉色紅潤光澤，手腳柔軟，和活著的時候一樣。享年七十二歲。
惠主（僧人法號） 釋惠主（僧人法號），俗姓賈，是始州永歸縣人。六歲出家，做了斌法師的弟子。在黃安縣建造了七座寺廟，在梓潼縣建造了十座寺廟，在武連縣建造了三座寺廟。起初，到了可以受具足戒的年齡，但是當地沒有能夠傳戒的僧人，於是前往京城選擇有德行的僧人。在甘露寺受了戒。只是聽聞了《四分律》的剩餘部分，其他方面的道理也略有涉獵。夢見連續三天三夜天地昏暗，眾生沒有眼睛，過了這段時間忽然光明，眼睛恢復明亮。醒來后汗流浹背。一百天後，周朝毀壞經書和道觀，才知道這是預兆應驗了。於是返回故鄉南山藏身隱居，只吃松葉。不同的禽獸聚集在一起，沒有聲音。有時有山神送來茯苓、甘松香。得到這些就用來供養，每天六時修行。禽獸跟隨著他禮佛誦經，好像在聽講仰慕一樣。還為看得見和看不見的眾生受菩薩戒。後來有一群獼猴一起修路。惠主（僧人法號）說：『你們天性躁動，做這些幹什麼？』獼猴說：『時君不一樣了，佛日普照啊。』（惠主）深感奇怪他們說的話。不久之後，更有奇異的祥瑞出現，龍在飛舞，野獸聚集，香氣充滿山間，種類繁多。後來有八個採伐弓箭材料的人，非常驚訝害怕，便
【English Translation】 English version Later that evening, a monk came and, after speaking, remained standing outside the door. Immediately, a monk was seen, clad entirely in coarse monastic robes, carrying a staff and a bowl, his appearance and spirit were bright and extraordinary, unlike ordinary people. He came from outside, about twenty paces away, and as soon as he entered the east side of the road, he disappeared. Shortly after, the sound of bells and drums was heard from the eastern mountain, a great sound that shook the valley. He then said, 'Alas, they are calling me.' Before he could finish a few words, he told his disciples, 'My life is short, prepare fragrant water for me to bathe.' Just as he finished bathing, the birds and beasts in the mountains, of various strange colors and shapes, those not usually seen, all gathered beside the house, leaping on the ground, soaring in the air, crying and calling, and only dispersed after a day. On the eighteenth day of the twelfth month of the first year of Zhenguan, at noon, he sat in full lotus posture, upright and solemn, his breath faint, as if entering meditation, and thus did not return. At that time, there was the sound of stringed instruments in the sky, which everyone heard, and it ceased after a long time. His body was kept for several days before being placed in a stone niche, his complexion radiant and joyful, his hands and feet soft, no different from when he was alive. He was seventy-two years old.
Huizhu (monk's Dharma name) The Venerable Huizhu (monk's Dharma name), whose lay surname was Jia, was a native of Yonggui County in Shizhou. At the age of six, he left home to become a disciple of Dharma Master Bin. He built seven temples in Huang'an County, ten temples in Zitong County, and three temples in Wulian County. Initially, when he reached the age to receive the full precepts (bhikshu ordination), there was no one in the area who could transmit them, so he went to the capital to select virtuous monks. He received the precepts at Ganlu Temple. He only heard the remaining teachings of the 'Four-Part Vinaya' (Sifenlü), and also had some knowledge of other doctrines. He dreamed that for three days and three nights, the heavens and earth were dark, and sentient beings had no eyes. After this period, suddenly there was light, and his eyes regained their clarity. Upon waking, he was covered in sweat. A hundred days later, the Zhou dynasty destroyed scriptures and Taoist temples, and he realized that this was a sign being fulfilled. He then returned to his hometown and hid in the southern mountains, eating only pine needles. Different kinds of birds and beasts gathered together silently. Sometimes mountain gods would send him Poria cocos and Nardostachys jatamansi. He used these to make offerings and practiced the Way six times a day. The birds and beasts followed him in bowing to the Buddha and reciting scriptures, as if listening and admiring. He also received the Bodhisattva precepts for visible and invisible beings. Later, a group of monkeys worked together to build a road. Huizhu (monk's Dharma name) said, 'You are naturally restless, why are you doing this?' The monkeys said, 'The current ruler is different, the Buddha's light shines everywhere.' He was deeply surprised by their words. Soon after, even more extraordinary auspicious signs appeared, dragons flew, beasts gathered, and fragrance filled the mountains, of many kinds. Later, there were eight people gathering materials for bows, who were very surprised and frightened, and then
慰主曰。聖。君出世時號開皇矣。即將出山以事奏聞蒙預出家。大業中敕還本州香林寺。常弘四分為業。武德之始陵陽公臨益州。素少信心。將百餘馱物行至始州。令于寺內講堂佛殿僧房安置。無敢違者。主從莊還見斯穢雜。即入房中取錫杖三衣出嘆曰。死活今日矣。舉杖向驢騾一時倒仆如死。兩手各擎一馱擲棄坑中。州縣官人驚怖執主狀申。陵陽大喜一無所怪。書曰。弟子數病不逢害鬼。蒙得律師破慳貪袋。深為大利。今附沉香十斤細綾十段仰贈。后還京日從受菩薩戒焉。貞觀三年寺有明禪師者。清卓不群。白日獨坐見無半身。向眾述曰。吾與律師建立此寺。兩人同心忽失半身。將不律師先去。不者明其死矣。尋爾午時主便無疾而逝。春秋八十九。
明凈
釋明凈。高密人。少出家味定為業。后南遊東越天臺諸山。禪觀在懷無緣世習。而衣服襤褸動止適時。同侶禪徒未知弘仰。山粒致絕。日至村中每從乞食。赍還中路值于群虎。皆張口閉目若有饑相。凈曰。吾經行山澤多矣。虎兕無心畏之。今列于路傍豈非為食耶。乃以匙抄飯內其口中。餘者對而啖盡。告曰。知來食少輒濟自他殊不副懷深用多愧。明日乞食虎又如前。嘗值亢旱苗稼並枯淫祀之流妄祈邀請。雖加懇惻終不能致。凈曰。可罷諸邪禱。吾獨能
【現代漢語翻譯】 現代漢語譯本： 慰主說：『聖人啊！君王出世時年號是開皇。』（開皇：隋文帝的年號）他即將離開山林，把這件事上奏朝廷，（但他）蒙受預示而出家。大業年間，皇帝下令他還回到本州的香林寺。（大業：隋煬帝的年號）他經常以研習《四分律》為業。（四分律：佛教戒律的一種）武德初年，陵陽公來到益州。（武德：唐高祖的年號；益州：古代地名，大致相當於現在的四川成都一帶）他向來缺少信仰，帶著一百多馱貨物，來到始州，命令把貨物安置在寺內的講堂、佛殿、僧房裡，沒有人敢違抗。慰主從莊園回來，看到這種污穢雜亂的情景，就進入房間，取出錫杖和三衣，嘆息道：『是死是活就在今天了！』他舉起錫杖指向驢騾，驢騾一時倒地，像死了一樣。他兩手各舉起一馱貨物，扔到坑裡。州縣官吏驚恐，抓住慰主，把情況上報。陵陽公非常高興，一點也不怪罪他，回信說：『弟子多次生病，沒有遇到害人的鬼，幸虧得到律師破除了我的慳貪之念，真是太好了。現在附上沉香十斤、細綾十段，敬獻給您。』後來，陵陽公回京時，向慰主受了菩薩戒。貞觀三年，寺里有個叫明禪師的人，清高卓絕，白天獨自坐著，看見自己沒有了半個身子。他告訴大家說：『我和律師一起建立這座寺廟，兩人同心同德，忽然失去半個身子，恐怕是律師要先走了，不然就是預示著我的死期到了。』不久，到了中午時分，慰主就無疾而終，享年八十九歲。
明凈
釋明凈，高密人。從小出家，以禪定為業。後來南遊東越、天臺諸山。（東越：古代地名，大致相當於現在的浙江一帶；天臺山：位於浙江天臺縣的名山）禪觀在心，不沾染世俗的習氣。他衣服破爛，行動舉止卻很得體。同伴禪師們不瞭解他，不知道如何弘揚佛法。山上糧食斷絕，他每天到村裡乞討食物。有一次，他帶著乞討來的食物返回，在路上遇到一群老虎，老虎都張著嘴，閉著眼睛，好像很飢餓的樣子。明凈說：『我行走山林很多年了，老虎和犀牛都沒有惡意，不用害怕它們。現在它們排列在路旁，難道是想要食物嗎？』於是他用勺子舀飯，喂到老虎的口中，剩下的飯自己也吃光了。他告訴老虎說：『知道今天乞討來的食物很少，只能勉強救濟自己和你們，實在不能滿足你們的願望，深感慚愧。』第二天，他去乞討食物，老虎又像上次一樣出現。有一次，遇到大旱，莊稼都枯死了，一些人進行迷信的祭祀，妄想祈求下雨，雖然非常懇切，但最終還是不能下雨。明凈說：『可以停止這些邪惡的祈禱了，我獨自能做到。』
【English Translation】 English version: Wei Zhu said, 'Holy one! The era name when the ruler appeared in the world was Kaihuang.' (Kaihuang: the era name of Emperor Wen of Sui) He was about to leave the mountains and report this matter to the court, but he received a premonition and became a monk. During the Daye era, the emperor ordered him to return to Xianglin Temple in his native prefecture. (Daye: the era name of Emperor Yang of Sui) He often devoted himself to studying the 'Four-Part Vinaya.' (Four-Part Vinaya: a type of Buddhist precepts) At the beginning of the Wude era, Duke Lingyang came to Yizhou. (Wude: the era name of Emperor Gaozu of Tang; Yizhou: an ancient place name, roughly equivalent to the area around Chengdu, Sichuan today) He had little faith and brought over a hundred馱 (duǒ, a load) of goods, arriving in Shizhou. He ordered the goods to be placed in the temple's lecture hall, Buddha hall, and monks' quarters, and no one dared to disobey. Wei Zhu returned from the manor and, seeing this filthy and chaotic scene, entered the room, took out his錫杖 (xīzhàng, a Buddhist staff) and three robes, and sighed, 'Life or death is today!' He raised his staff and pointed it at the donkeys and mules, and they all fell to the ground as if dead. He lifted one馱 (duǒ) of goods in each hand and threw them into a pit. The officials of the prefecture and county were terrified, seized Wei Zhu, and reported the situation. Duke Lingyang was very happy and did not blame him at all. He wrote back, 'This disciple has been sick many times and has not encountered harmful ghosts. Fortunately, I have been able to get the lawyer to break my miserly thoughts, which is really great. Now I am attaching ten斤 (jīn, a unit of weight) of sandalwood and ten段 (duàn, a unit of cloth) of fine silk as a gift.' Later, when Duke Lingyang returned to the capital, he received the Bodhisattva precepts from Wei Zhu. In the third year of Zhenguan, there was a Chan master named Ming in the temple, who was pure and outstanding. Sitting alone during the day, he saw that he had lost half of his body. He told everyone, 'I built this temple with the lawyer. We were of one mind, but suddenly I lost half of my body. I am afraid that the lawyer will leave first, or it is a sign of my death.' Soon, at noon, Wei Zhu passed away without illness, at the age of eighty-nine.
Mingjing
釋 (Shì) Mingjing was from Gaomi. He became a monk at a young age and devoted himself to meditation. Later, he traveled south to Dongyue and the mountains of Tiantai. (Dongyue: an ancient place name, roughly equivalent to the area around Zhejiang today; Tiantai Mountain: a famous mountain located in Tiantai County, Zhejiang) He kept Chan contemplation in his heart and did not indulge in worldly habits. His clothes were ragged, but his movements were appropriate. His fellow Chan practitioners did not understand him and did not know how to promote the Dharma. The food on the mountain ran out, and he went to the village every day to beg for food. Once, he was returning with the food he had begged for when he encountered a group of tigers on the road. The tigers all had their mouths open and their eyes closed, as if they were hungry. Mingjing said, 'I have walked in the mountains for many years, and tigers and rhinoceros have no malice, so there is no need to fear them. Now they are lined up on the road, could it be that they want food?' So he scooped rice with a spoon and fed it into the tigers' mouths, and he ate all the remaining rice himself. He told the tigers, 'I know that the food I begged for today is very little, and I can only barely help myself and you. I am really sorry that I cannot fulfill your wishes.' The next day, he went to beg for food, and the tigers appeared again as before. Once, there was a severe drought, and the crops all withered. Some people performed superstitious sacrifices, vainly hoping to pray for rain. Although they were very sincere, they were ultimately unable to bring rain. Mingjing said, 'You can stop these evil prayers, I alone can do it.'
降。遂結齋靜室七日。平旦云布雨施高下滂注百姓利焉。貞觀三年冬至於四年夏六月無雨。天子下詔岳瀆諸廟普令雩祭。於時萬里赫然全無有應。有潘侍郎者。曾任密州。知靜能感以狀奏聞。敕召至京令住祈雨。告以所須一無損費。唯愿靜念三寶慈濟四生。七日之後必降甘澤。乃于莊嚴寺靜房禪默。至七日向曉問深海守衛曰。天之西北應有白虹。可試觀之。尋聲便見。凈曰。雨必至矣。須臾云合驟雨忽零。比至日晡海內通洽。遂以有年。敕乃總度三千僧用酬凈德。其徴應難思厥相叵測。但以京輦諠雜性不狎之。請還本鄉之義勝寺山居繼業。竟不測其存沒云。
智璪
釋智璪。俗姓張氏。清河人。年二十。二親俱逝。慘服才釋便染疾病。經歲月醫藥無效。仍于靜夜策杖曳疾出中庭向月而臥。至心專念月光菩薩。唯愿大悲濟我沉痾。如是繫念。遂經旬朔。于中夜間忽夢見一人形色非常。從東方來謂璪曰。我今故來為汝治病。即以口就璪身次第吸嗽(音朔)三夜如此。因爾稍痊。遂求離俗。投安靜寺慧憑法師以為弟子。聞智者軌行超群為世良導。即泛舸豐流直指臺岫。伏膺受道。乃遣行法華懺悔。第二七日初夜懺訖。還就禪床如欲安坐仍見九頭龍從地涌出上升虛空。明旦咨白者云。此是表九道眾生聞法華經將來之
【現代漢語翻譯】 現代漢語譯本：於是（靜）便齋戒沐浴，在安靜的房間里靜坐了七天。到了第七天早晨，只見雲彩密佈，大雨傾盆而下，滋潤了萬物，百姓都從中受益。貞觀三年冬天到四年夏天六月，一直沒有下雨。唐太宗下詔，命令各地的名山大川的廟宇普遍舉行祈雨祭祀。當時即使是萬里之外，也絲毫沒有應驗。有一位潘侍郎，曾經在密州任職，知道（釋靜）能夠以誠心感動上天，於是將情況上奏朝廷。唐太宗下令召見釋靜到京城，讓他主持祈雨。告訴他所需的一切都會滿足，絕不吝惜花費，只希望他能夠靜心念誦三寶，慈悲救濟四生。並說七天之後必定會降下甘霖。於是釋靜就在莊嚴寺的靜室裡禪坐冥思。到了第七天快天亮的時候，他問守衛的人說：『天空的西北方向應該會出現白虹，可以試著看看。』守衛的人尋找聲音傳來的方向，果然看見了。釋靜說：『雨一定會下的。』一會兒，烏雲密佈，突然下起了大雨。到傍晚時分，全國各地都得到了雨水的滋潤，迎來了豐收的一年。唐太宗下令度化三千僧人，用來酬謝釋靜的功德。他的徵驗感應難以思議，他的真實面目也難以揣測。只是因為京城喧囂嘈雜，他的性情不習慣，於是請求回到家鄉的義勝寺山中隱居，繼續他的事業。最終也沒有人知道他的最終結局。
智璪（Zhizhao，人名）
釋智璪，俗姓張，是清河人。二十歲時，父母雙雙去世。服喪期滿后，便染上了疾病。經過很長時間的治療，藥物都沒有效果。於是他在安靜的夜晚，拄著枴杖，拖著病體走出庭院，面向月亮躺下。他一心一意地念誦月光菩薩的名號，祈求菩薩大發慈悲，救濟他這沉重的疾病。就這樣持續了十幾天。在半夜時分，他忽然夢見一個人，形貌非常奇特，從東方走來，對智璪說：『我今天特意來為你治病。』隨即用嘴對著智璪的身體，依次吸吮，連續三個晚上都是這樣。因此，他的病情漸漸好轉。於是他便請求出家，投奔安靜寺的慧憑法師，做了他的弟子。他聽說智者大師的言行舉止超凡脫俗，是世人的良師益友，於是便乘船順流而下，直奔天臺山。他虛心學習佛法，並奉行法華懺悔。第二個七天的初夜，懺悔完畢后，他回到禪床，正要坐下，忽然看見九頭龍從地底下涌出，升上天空。第二天早上，他告訴慧憑法師說，『這預示著九道眾生聽聞法華經后，將來都會得度。』
【English Translation】 English version: Then, (Jing) fasted and purified himself, meditating in a quiet room for seven days. On the morning of the seventh day, clouds gathered, and heavy rain poured down, nourishing all things, and the people benefited from it. From the winter of the third year of the Zhenguan era to the sixth month of the summer of the fourth year, there had been no rain. Emperor Taizong issued an edict, ordering the temples of famous mountains and rivers in various places to hold rain-seeking sacrifices. At that time, even thousands of miles away, there was no response. There was a Vice Minister Pan, who had served in Mizhou, and knew that (Shi Jing) could move Heaven with sincerity, so he reported the situation to the court. Emperor Taizong ordered Shi Jing to be summoned to the capital to preside over the rain-seeking. He told him that everything he needed would be satisfied, and no expense would be spared, only hoping that he could quietly recite the Three Jewels and compassionately save the four kinds of living beings. He also said that sweet rain would surely fall after seven days. So Shi Jing meditated in the quiet room of Zhuangyan Temple. On the seventh day, near dawn, he asked the guards: 'There should be a white rainbow in the northwest of the sky, you can try to look at it.' The guards looked in the direction of the sound and saw it. Shi Jing said: 'The rain will definitely fall.' After a while, dark clouds gathered, and suddenly it rained heavily. By evening, the whole country was moistened by the rain, and a bumper year was ushered in. Emperor Taizong ordered the ordination of three thousand monks to thank Shi Jing's merits. His signs and responses were difficult to imagine, and his true face was difficult to fathom. It was only because the capital was noisy and chaotic, and his temperament was not accustomed to it, so he requested to return to his hometown's Yisheng Temple to live in the mountains and continue his career. In the end, no one knew his final fate.
Zhizhao (智璪, a person's name)
Venerable Zhizhao, whose secular surname was Zhang, was a native of Qinghe. At the age of twenty, both of his parents passed away. After the mourning period, he contracted an illness. After a long period of treatment, the medicine had no effect. So, in a quiet night, he leaned on a cane, dragged his sick body out of the courtyard, and lay down facing the moon. He single-mindedly recited the name of Moonlight Bodhisattva, praying that the Bodhisattva would have great compassion and save him from this heavy illness. He continued like this for more than ten days. In the middle of the night, he suddenly dreamed of a person, whose appearance was very peculiar, coming from the east, and saying to Zhizhao: 'I have come here today specifically to cure your illness.' Then he put his mouth to Zhizhao's body and sucked in turn, for three nights in a row. As a result, his condition gradually improved. So he asked to become a monk and joined Master Huiping of Anjing Temple as his disciple. He heard that Master Zhiyi's words and deeds were extraordinary and were a good teacher and friend to the world, so he sailed down the river straight to Mount Tiantai. He humbly studied the Dharma and practiced the Lotus Sutra repentance. On the first night of the second seven days, after the repentance was completed, he returned to the meditation bed and was about to sit down when he suddenly saw a nine-headed dragon emerge from the ground and rise into the sky. The next morning, he told Master Huiping, 'This indicates that the beings of the nine realms will be saved in the future after hearing the Lotus Sutra.'
世破無明地入法性空爾。陳法德四年永陽王伯智作牧仙都。延屈智者來於鎮所。璪隨師受請。同赴會稽山。九旬坐訖仍即辭王。住寶林山寺行法華三昧。初日初夜如有人來搖動戶扇。璪問之。汝是何人。夜來搖戶。即長聲答云。我來看燈爾。頻經數過問答如前。其寺內先有大德慧成禪師。夜具聞之。謂弟子曰。彼堂內從來有大惡鬼。今聞此聲必是鬼來取人也。天將欲曉成師扣戶而喚璪。未暇得應便繞堂唱云。苦哉苦哉。其人了矣。璪即開戶問意。答云。汝猶在耶。吾謂昨夜鬼已害汝。故此嗟耳。第二日夜鬼入堂內。槌壁打柱。周遍東西。堂內六燈。璪即滅五。留一行道。坐禪誦經坦然無懼。於三七日中事恒如此。行法將訖。見一青衣童子稱讚善哉。言已不見。璪又因事出往會稽路。由剡縣孝行村乞食。主人誤煮毒蕈設璪食竟進趣前途。主人於後啖此余殘。並皆吐痢若死等苦。鄰人見之即持藥追璪。十里方及。見璪快行無恙。問曰。何故見尋具陳上事。便笑而答曰。貧道無他。可棄藥反蹤不須見逐。以貞觀十二年卒于寺。春秋八十三矣。
知苑
幽州沙門知苑。精練有學識。隋大業中發心造石字一切經藏以備法滅。既而於幽州西山鑿巖為石室。即磨四壁而以寫經。又取方石別更磨寫。藏諸室內每一室滿。即
【現代漢語翻譯】 現代漢語譯本： 世間的迷惑被打破，就進入了法性空寂的境界。陳法德四年，永陽王伯智在仙都做地方長官，邀請智者大師來到他管轄的地方。璪（Zao）跟隨他的老師接受邀請，一同前往會稽山。九十天的禪坐結束后，璪就向永陽王辭別，住在寶林山寺修行法華三昧。開始的第一天晚上，好像有人來搖動房門。璪問：『你是誰？夜裡來搖門。』那聲音就大聲回答說：『我來看燈。』這樣的問答反覆多次。寺里先前有一位大德慧成禪師，夜裡完全聽到了這些。他告訴弟子說：『那個堂里向來有大惡鬼，現在聽到這個聲音，一定是鬼來抓人了。』天快亮的時候，慧成禪師敲門叫璪，還沒等璪回答，就繞著堂唱道：『苦啊苦啊，那個人完了。』璪立刻開門問他什麼意思。慧成禪師回答說：『你還在嗎？我以為昨天晚上你已經被鬼害死了，所以才這樣嘆息。』第二天晚上，鬼進入堂內，敲打墻壁和柱子，到處亂竄。堂內的六盞燈，璪就滅了五盞，留下一盞用來行走坐禪誦經，坦然無懼。在二十一天里，事情一直這樣。法華三昧快結束的時候，看見一個穿著青色衣服的童子稱讚『善哉』，說完就不見了。璪又因為有事前往會稽，路過剡縣孝行村乞食。主人錯誤地煮了有毒的蘑菇，給璪吃完后，璪繼續趕路。主人後來吃了剩下的蘑菇，全都上吐下瀉，痛苦得像要死一樣。鄰居看見了，就拿著藥去追璪，追了十里才追上。看見璪走得很快，一點事都沒有。問他為什麼要找他，詳細說了之前的事情。璪笑著回答說：『貧道沒什麼事，可以把藥扔了回去，不用追我了。』在貞觀十二年，璪在寺里去世，享年八十三歲。
知苑（Zhi Yuan）
幽州沙門知苑，精通佛法，很有學識。隋朝大業年間，發心建造石刻一切經藏，以備末法時代。於是就在幽州西山開鑿巖石作為石室，磨平四壁用來書寫經文。又另外選取方石磨平書寫，收藏在石室內，每一間石室滿了，就...
【English Translation】 English version: Having broken through the darkness of ignorance, one enters the emptiness of Dharma-nature. In the fourth year of Chen Fade, Wang Bozhi, the Prince of Yongyang, governed Xiandu. He invited the wise master (智者大師, Zhizhe Dashi) to his jurisdiction. Zao (璪), following his teacher, accepted the invitation and went to Mount Kuaiji (會稽山). After ninety days of seated meditation, Zao bid farewell to the prince and resided at Baolin Mountain Temple (寶林山寺) to practice the Lotus Samadhi (法華三昧, Fahua Sanmei). On the first day of the first night, it seemed as if someone came to shake the door. Zao asked, 'Who are you? Why are you shaking the door at night?' The voice replied loudly, 'I am here to see the lamp.' This question and answer repeated several times. In the temple, there was a virtuous monk named Huicheng (慧成禪師), who heard everything at night. He told his disciples, 'There has always been a great evil ghost in that hall. Hearing this voice now, it must be a ghost coming to take someone.' As dawn approached, Master Huicheng knocked on the door and called for Zao. Before Zao could respond, he circled the hall, chanting, 'Suffering, suffering! That person is finished.' Zao immediately opened the door and asked what he meant. Huicheng replied, 'Are you still here? I thought you had been killed by the ghost last night, so I lamented.' On the second night, the ghost entered the hall, hammering the walls and pillars, all around. Of the six lamps in the hall, Zao extinguished five, leaving one to walk, sit in meditation, and recite scriptures, remaining calm and fearless. For twenty-one days, things continued in this way. As the practice of the Lotus Samadhi was about to end, he saw a boy in green clothes praising 'Excellent!' and then disappeared. Zao, due to some matter, went to Kuaiji, passing through Xiaoxing Village (孝行村) in Shan County (剡縣) to beg for food. The host mistakenly cooked poisonous mushrooms and served them to Zao. After eating, Zao continued on his way. Later, the host ate the remaining mushrooms and suffered from vomiting and diarrhea, in great agony as if dying. The neighbors saw this and took medicine to chase after Zao, catching up after ten miles. Seeing Zao walking quickly and unharmed, they asked why they were looking for him, explaining the previous events in detail. Zao smiled and replied, 'This poor monk is fine. You can throw away the medicine and return; there is no need to chase me.' In the twelfth year of the Zhenguan era, Zao passed away at the temple, at the age of eighty-three.
Zhi Yuan (知苑)
Zhi Yuan (知苑), a monk from Youzhou (幽州), was proficient in the Dharma and very knowledgeable. During the Daye era of the Sui Dynasty, he aspired to create a stone-carved Tripitaka (一切經藏, Yiqiejingzang) to prepare for the decline of the Dharma. Therefore, he carved a stone chamber in the western mountains of Youzhou, smoothing the four walls to write scriptures. He also selected square stones, smoothed them, and wrote on them, storing them in the stone chamber. Once each chamber was full, he...
以石塞門镕鐵錮之。時隋煬帝幸涿郡。內史侍郎蕭瑀皇后弟也。性篤信佛法以其事白后。后施絹千匹。瑀施絹五百匹。朝野聞之爭共舍施。故苑得以成功。苑常以役匠既多道俗奔湊。欲于巖前造木佛堂並食堂寐室。而念木瓦難辦。恐繁經費未能起作。忽一夜暴雨雷電震山。明旦既晴。乃見山下有大木松柏數千萬。為水所漂積于道次。道俗驚駭不知來處。於是遠近歎服。苑乃使匠擇取其木。余皆分與邑里。邑里喜愧而助造堂宇。頃之畢成如其志焉。苑所造石經已滿七室。以貞觀十三年卒。弟子猶繼其功焉。
大志
僧大志。會稽顧氏子。發矇出家師事天臺智者。智者見其形神灑落高放物表。取名大志。誦法華經索然閑靜。音聲清轉聽者忘疲。後於廬山甘露行頭陀行。有時投身猛獸彼皆避去。餐粒若盡惟以餅果繼命而已。如是七載禪誦不休。晚住持福林寺。會大業中屏除佛教。慨大法陵遲。遂身著孝衣于佛堂中慟哭三日。誓舍形骸申明正教。即往東都上表曰。愿陛下興隆三寶。貧道當然一臂于嵩岳用報國恩。帝許之。遂設大齋七眾通集。師絕糧三日登大棚中。布裹其臂灌之以蠟。如炬燃之。光照巖岫晃然大明。眾見苦行痛入心髓。而志形色不變。或誦經文。或贊佛德。或為眾說法。聲聲不絕。燒已下棚。跏趺
【現代漢語翻譯】 現代漢語譯本 用石頭堵住門口，用熔化的鐵水加固它。當時隋煬帝在涿郡，內史侍郎蕭瑀（官名，隋朝的內史侍郎）是皇后的弟弟。他非常篤信佛法，並將此事稟告了皇后。皇后捐贈了絹一千匹，蕭瑀捐贈了絹五百匹。朝廷內外聽聞此事，爭相捐舍。因此，寺院得以成功建成。寺院經常因為役使的工匠眾多，僧人和俗人紛紛前來，想要在巖石前建造木製佛堂和食堂、寢室。但考慮到木材瓦片難以籌辦，恐怕花費巨大難以啟動。忽然一夜暴雨，雷電震動山巒。第二天早晨天晴后，人們發現山下有無數巨大的松樹柏樹，被水沖到道路旁邊堆積著。僧人和俗人驚駭不已，不知道這些木材從哪裡來。於是遠近的人都歎服不已。寺院於是讓工匠選擇取用這些木材，剩餘的都分給附近的村莊。村莊的人們既高興又慚愧，於是幫助建造殿堂房屋。不久之後全部建成，如他所愿。寺院所建造的石經已經滿了七個石室。他在貞觀十三年去世。他的弟子們繼續他的事業。
大志
僧人大志，是會稽顧氏的子弟。從小出家，師從天臺智者（佛教人物，天臺宗的實際創始人）。智者見他形神灑脫，高超出眾，於是取名大志。他誦讀《法華經》，悠然閑靜。聲音清澈婉轉，聽的人忘記疲勞。後來在廬山甘露修行頭陀行（佛教苦行之一）。有時投身於猛獸，猛獸都避開離去。食物吃完后，只用餅和水果來維持生命。這樣過了七年，禪修誦經從不間斷。晚年住持福林寺。正逢大業年間，朝廷禁止佛教。他慨嘆佛法衰落，於是身穿孝服在佛堂中痛哭三天。發誓捨棄身軀來申明正教。隨即前往東都上書說：『愿陛下興隆三寶（佛教用語，指佛、法、僧），貧道願意燃斷一臂于嵩岳，用來報答國家恩情。』皇帝應允了他。於是設定盛大的齋會，僧俗七眾全部聚集。大師斷絕糧食三天，登上高臺。用布包裹住手臂，澆上蠟，像火炬一樣點燃。光芒照亮山巖，非常明亮。眾人看到這種苦行，痛苦深入骨髓。而大志的臉色不變。有人誦讀經文，有人讚頌佛的功德，有人為大眾說法。聲音聲聲不絕。燒完之後下臺，結跏趺坐（佛教坐禪姿勢）。
【English Translation】 English version They blocked the gate with stones and reinforced it with molten iron. At that time, Emperor Yang of the Sui Dynasty was in Zhuojun. Xiao Yu (official title: Vice Minister of the Interior), the Vice Minister of the Interior, was the Empress's younger brother. He was a devout believer in Buddhism and reported this matter to the Empress. The Empress donated a thousand bolts of silk, and Xiao Yu donated five hundred bolts of silk. The court and the public, upon hearing this, competed to donate. Therefore, the monastery was successfully built. The monastery often had many craftsmen working, and monks and laypeople flocked to it, wanting to build a wooden Buddha hall, dining hall, and sleeping quarters in front of the rocks. However, considering the difficulty in procuring wood and tiles, and fearing the high costs, they were unable to start construction. Suddenly, one night, there was a heavy rain and lightning struck the mountains. The next morning, after the weather cleared, people found countless huge pine and cypress trees at the foot of the mountain, washed by the water and piled up on the roadside. Monks and laypeople were shocked and did not know where these trees came from. Therefore, people far and near were amazed. The monastery then had craftsmen select and use these trees, and the rest were distributed to the nearby villages. The villagers were both happy and ashamed, and helped to build the halls and houses. Soon after, everything was completed as he wished. The stone scriptures built by the monastery had filled seven stone chambers. He passed away in the thirteenth year of the Zhenguan era. His disciples continued his work.
Da Zhi
The monk Da Zhi was a descendant of the Gu family of Kuaiji. He became a monk at a young age and studied under Zhiyi (Buddhist figure, the de facto founder of the Tiantai school) of Tiantai. Zhiyi saw that his appearance and spirit were refined and outstanding, so he named him Da Zhi. He recited the 'Lotus Sutra' in a leisurely and quiet manner. His voice was clear and melodious, and listeners forgot their fatigue. Later, he practiced asceticism (one of the Buddhist ascetic practices) at Ganlu in Mount Lu. Sometimes he threw himself at fierce beasts, but they all avoided him. When his food ran out, he only used cakes and fruits to sustain his life. He continued to meditate and recite scriptures for seven years without interruption. In his later years, he resided at Fulinsi Temple. During the Daye era, the court banned Buddhism. He lamented the decline of Buddhism, so he wore mourning clothes and wept bitterly in the Buddha hall for three days. He vowed to sacrifice his body to uphold the true teachings. He then went to Dongdu and submitted a memorial, saying: 'May Your Majesty promote the Three Jewels (Buddhist term referring to the Buddha, Dharma, and Sangha). This poor monk is willing to burn off an arm at Mount Song to repay the country's kindness.' The emperor granted his request. Therefore, a grand vegetarian feast was held, and all seven groups of monks and laypeople gathered. The master abstained from food for three days and ascended the high platform. He wrapped his arm in cloth, poured wax on it, and lit it like a torch. The light illuminated the mountain rocks, very bright. The crowd saw this ascetic practice, and the pain penetrated their hearts. But Da Zhi's expression did not change. Some recited scriptures, some praised the Buddha's virtues, and some preached to the masses. The voices were continuous. After burning, he descended from the platform and sat in the lotus position (Buddhist meditation posture).
入定七日而卒。
智聰
僧智聰。住揚州白馬寺專習三論。尋渡江住安樂寺。值隋國亡思歸無計。隱江荻中誦法華經。七日不饑。恒有四虎馴繞。聰曰。吾已十日不食命在呼吸間。卿可食之。虎作人語曰。造立天地無有此理。忽見一老翁腋下挾一小船。來曰。師欲渡江即上船。其四虎見而淚出。聰曰。持危拔難正在今日。即同四虎利涉南岸。船及老人忽然不見。聰領四虎止棲霞塔西。徑行禪誦誓不寢臥。安眾八十餘人。若有兇事虎來大吼。由此警覺。貞觀中年九十九。于佛生日熏爐遍禮聖像還歸靜室端坐而化。
善道
善道法師。臨淄人。入大藏信手探捲得觀無量壽佛經。乃專心念佛以修十六妙觀。及住廬山觀遠公遺躅。豁然增思。后遁跡終南修般舟三昧數載。睹寶閣瑤池宛然在目。復往晉陽從綽禪師授無量壽經。入定七日。綽請觀所生處。道報曰。師當懺悔三罪方可往生。師嘗安佛像在檐牖下。自處深房此一罪也。當於佛前懺。又常役使出家人此二罪也。當於四方僧前懺。又因造屋多損蟲命此三罪也。當於一切眾生前懺。綽靜思往咎洗心悔謝。久之道因定出謂綽曰。師罪滅矣。後有白光來照之時。是往生相也。道行化京師歸者如市。忽微疾即掩室怡然唸佛而逝。異香天樂向西而隱。
【現代漢語翻譯】 現代漢語譯本 入定七日後圓寂。
智聰
僧人智聰，住在揚州白馬寺，專門研習三論。後來渡江住在安樂寺。適逢隋朝滅亡，想回家卻無計可施，便隱居在江邊的蘆葦叢中誦讀《法華經》，七天不感到飢餓。經常有四隻老虎馴順地圍繞著他。智聰說：『我已經十天沒吃東西了，性命危在旦夕，你們可以吃掉我。』老虎像人一樣說話：『創造天地以來，沒有這樣的道理。』忽然看見一位老翁腋下夾著一條小船，前來（對智聰）說：『法師想要渡江，就上船吧。』那四隻老虎見了，流下眼淚。智聰說：『持戒脫離危難，正是在今天。』隨即與四隻老虎一同順利地到達南岸。船和老人忽然不見了。智聰帶領四隻老虎到棲霞塔西邊居住，專心禪修誦經，發誓不睡覺。安頓了八十多個人。如果有什麼兇險的事情，老虎就會大聲吼叫，以此來警示眾人。貞觀年間，智聰九十九歲，在佛誕日那天，在香爐旁遍禮聖像，然後回到靜室端坐而圓寂。
善道
善道法師，臨淄人。翻閱大藏經時，隨意抽取一卷，得到《觀無量壽佛經》，於是專心念佛，修習十六妙觀。等到住在廬山，瞻仰慧遠大師的遺蹟，豁然開朗，增加了領悟。後來隱居在終南山，修習般舟三昧數年，看到寶閣瑤池清晰地出現在眼前。又前往晉陽，跟隨綽禪師學習《無量壽經》，入定七日。綽禪師請他觀看往生的地方。善道回答說：『您應當懺悔三種罪過，才可以往生。您曾經把佛像安放在屋檐下，自己住在深邃的房間里，這是一罪。應當在佛前懺悔。又常常役使出家人，這是二罪。應當在四方僧人面前懺悔。又因為建造房屋，多次損害蟲子的性命，這是三罪。應當在一切眾生面前懺悔。』綽禪師靜靜地思考過去的過錯，洗心革面地懺悔謝罪。過了很久，善道從禪定中出來，對綽禪師說：『您的罪過已經消滅了。以後有白光照耀的時候，就是往生的徵兆。』善道在京師弘揚佛法，歸依的人像趕集一樣。忽然得了小病，就關上房門，安詳地念佛而逝。奇異的香味和天上的音樂向西方隱去。
【English Translation】 English version He entered Samadhi for seven days and then passed away.
Zhi Cong
The monk Zhi Cong lived in Baima Temple (White Horse Temple) in Yangzhou, specializing in the study of the Three Treatises (Sanlun). Later, he crossed the river and lived in Anle Temple (Temple of Peace and Joy). Encountering the fall of the Sui Dynasty, he had no way to return home, so he hid in the reeds by the river, reciting the Lotus Sutra (Fahua Jing). He did not feel hungry for seven days. There were always four tigers tamely surrounding him. Zhi Cong said, 'I have not eaten for ten days, and my life is hanging by a thread. You can eat me.' The tigers spoke like humans, saying, 'Since the creation of heaven and earth, there has never been such a principle.' Suddenly, he saw an old man with a small boat under his arm, coming and saying, 'If the master wants to cross the river, please get on the boat.' The four tigers saw this and shed tears. Zhi Cong said, 'Holding to precepts and escaping from difficulties is precisely today.' Then he and the four tigers smoothly reached the southern shore. The boat and the old man suddenly disappeared. Zhi Cong led the four tigers to live west of Qixia Pagoda (棲霞塔), diligently practicing meditation and reciting scriptures, vowing not to sleep. He settled more than eighty people. If there was any ominous event, the tigers would roar loudly, thereby alerting everyone. During the Zhenguan era, Zhi Cong was ninety-nine years old. On the Buddha's birthday, he paid homage to the sacred images around the incense burner, then returned to his quiet room, sat upright, and passed away.
Shandao
The Dharma Master Shandao was a native of Linzi. When he entered the Great Treasury (Dazang), he randomly picked a scroll and obtained the Contemplation Sutra (Guan Wuliangshou Fo Jing). Thereupon, he single-mindedly recited the Buddha's name and practiced the Sixteen Contemplations. When he lived in Mount Lu (廬山), admiring the traces of Master Huiyuan (慧遠), he suddenly gained insight and increased his understanding. Later, he secluded himself in Zhongnan Mountain (終南山), practicing the Pratyutpanna Samadhi (Banzhou Sanmei) for several years, and saw the jeweled pavilion and jade pond clearly before his eyes. He then went to Jinyang to study the Infinite Life Sutra (Wuliangshou Jing) from Chan Master Chuo. He entered Samadhi for seven days. Chan Master Chuo asked him to view the place of rebirth. Shandao replied, 'You should repent of three offenses before you can be reborn. You once placed the Buddha image under the eaves and lived in a deep room yourself; this is one offense. You should repent before the Buddha. You also often employed monks; this is the second offense. You should repent before monks from all directions. Also, because of building houses, you harmed the lives of many insects; this is the third offense. You should repent before all sentient beings.' Chan Master Chuo quietly reflected on his past mistakes, cleansed his heart, and repented. After a long time, Shandao emerged from Samadhi and said to Chan Master Chuo, 'Your offenses have been extinguished. When a white light shines, that will be the sign of rebirth.' Shandao propagated the Dharma in the capital, and those who returned to him were like a market. Suddenly, he contracted a minor illness, closed his room, peacefully recited the Buddha's name, and passed away. A strange fragrance and heavenly music faded away to the west.
神僧傳卷第五 大正藏第 50 冊 No. 2064 神僧傳
神僧傳卷第六
法順
釋法順。姓杜氏。雍州萬年縣人。稟性柔和。年十八棄俗出家。事因聖寺僧珍禪師受持定業。嘗行化慶州勸民設會供限五百。及臨齋食更倍人來。供主懼焉。順曰。無所畏也。但通周給而莫委供所從來千人皆足。有張河江張弘暢者。家畜牛馬性本弊惡。人皆患之。賣無取者。順示語慈善如有聞從。自後更無抵嚙。嘗引眾驪山夏中棲靜。地多蟲蟻無因種菜。順恐有損害。就地示之令蟲移徙。不久往視。如其分齊恰無蟲焉。順時患腫膿潰外流。人有敬而𠲿(子累切)者。或有以帛拭者。尋即瘥愈。余膿髮香流氣難比。拭帛猶帶香氣不散。三原民田薩埵者。生來患聾。又張蘇者亦患生啞。順聞命來與共言議。遂如常日永即痊復。武功縣僧為毒龍所魅。眾以投之順。端拱對坐。龍遂託病僧言曰。禪師既來義無久住。極相勞嬈尋即釋然。故使遠近瘴癘淫邪所惱者無不投造。順不施余術但坐而對之無不痊癒。因行南野將度黃渠。其水泛溢厲涉而度岸既峻滑。雖登還墮水忽斷流。便隨陸而度。及順上岸水尋還復。門徒勿睹。而不測其然也。以貞觀十四年。都無疾苦告累門人。生來行法令使承用。言訖如常坐定卒于南郊義
【現代漢語翻譯】 現代漢語譯本 神僧傳卷第五 大正藏第 50 冊 No. 2064 神僧傳 神僧傳卷第六 法順 釋法順（Sh釋Fǎshùn），姓杜氏，雍州萬年縣人。他天性溫和，十八歲時捨棄世俗出家，跟隨因聖寺的僧珍禪師修習禪定。他曾經在慶州舉行化緣活動，勸說百姓設齋供養五百人。等到齋飯開始時，來的人數增加了一倍。供養的主人很害怕。法順說：『不用害怕。只要普遍賙濟，不要追問供養的來源，一千人也足夠。』有張河江、張弘暢二人，家裡的牛馬天性兇惡，人們都很厭惡它們，想賣也賣不掉。法順開示他們要慈悲善良，牛馬好像聽懂了，從此以後不再牴觸咬人。法順曾經帶領眾人到驪山避暑靜修，那裡蟲蟻很多，無法種植蔬菜。法順擔心會傷害到它們，就向蟲蟻示意，讓它們遷移。不久去看，蟲蟻果然按照他的指示遷移了，沒有蟲子留在原地。法順當時患了癰腫，膿液潰爛流出。有人尊敬他而用唾沫塗抹，有人用布擦拭。很快就痊癒了。膿液發出香味，氣味難以比擬。擦拭膿液的布還帶著香味不散。三原縣的百姓田薩埵（Tián Sàduǒ），生來就患有耳聾。還有張蘇（Zhāng Sū），也患有先天性失語癥。法順聽說后，前去與他們交談，他們就恢復了正常，永遠痊癒了。武功縣的僧人被毒龍所迷惑。眾人把他送到法順那裡。法順端坐著與他對視。毒龍就假託生病的僧人的口說：『禪師既然來了，我也不好久留。非常打擾，這就離開了。』因此，凡是被遠近地方的瘴氣、瘟疫、邪氣所困擾的人，沒有不來求助於法順的。法順不使用其他法術，只是坐著與他們相對，沒有不痊癒的。一次，法順在南野行走，準備渡過黃渠。當時河水氾濫，難以涉水而過，而且河岸陡峭濕滑。雖然登上了岸，但又滑了下來。這時，河水突然斷流，法順就沿著陸地走了過去。等到法順上岸后，河水又恢復了原樣。他的弟子們沒有看到，也不明白是怎麼回事。在貞觀十四年，法順沒有任何疾病痛苦，告誡門人，他一生所修行的法令，要讓他們繼承使用。說完，像往常一樣坐著圓寂于南郊義。
【English Translation】 English version The Biographies of Divine Monks, Volume 5 Taisho Tripitaka Volume 50, No. 2064, Biographies of Divine Monks The Biographies of Divine Monks, Volume 6 Fa Shun Shi Fa Shun (釋Fǎshùn), whose surname was Du, was a native of Wannian County, Yongzhou. He was gentle by nature. At the age of eighteen, he renounced the world and became a monk, following the Chan master Sengzhen of Yin Sheng Temple to practice meditation. He once held a fundraising event in Qingzhou, persuading the people to offer a vegetarian feast for five hundred people. When the meal began, the number of people doubled. The host of the offering was very afraid. Fa Shun said, 'Do not be afraid. As long as you provide universally and do not ask about the source of the offerings, even a thousand people will be enough.' There were two people, Zhang Hejiang and Zhang Hongchang, whose family's cattle and horses were naturally fierce and evil. People hated them and could not sell them. Fa Shun showed them to be compassionate and kind, and the cattle and horses seemed to understand, and from then on they no longer resisted or bit people. Fa Shun once led the people to Lishan to escape the summer heat and practice quietly. There were many insects and ants there, and it was impossible to grow vegetables. Fa Shun was worried that they would be harmed, so he signaled to the insects and ants to move. Soon after, he went to see that the insects and ants had moved according to his instructions, and no insects remained in place. Fa Shun was suffering from carbuncles at that time, and the pus was ulcerated and flowing out. Some people respected him and smeared it with saliva, and some people wiped it with cloth. He recovered quickly. The pus gave off a fragrance, and the smell was incomparable. The cloth that wiped the pus still had a fragrance that did not dissipate. Tian Saduo (田薩埵), a resident of Sanyuan County, had been deaf since birth. Zhang Su (張蘇) also suffered from congenital aphasia. When Fa Shun heard about it, he went to talk to them, and they recovered as normal and were cured forever. The monks in Wugong County were bewitched by a poisonous dragon. The people sent him to Fa Shun. Fa Shun sat upright and faced him. The poisonous dragon pretended to speak through the mouth of the sick monk, saying, 'Since the Chan master has come, I should not stay for long. I am very disturbed, and I will leave now.' Therefore, all those who were troubled by miasma, plagues, and evil spirits from far and near came to Fa Shun for help. Fa Shun did not use other spells, but just sat and faced them, and none were not cured. Once, Fa Shun was walking in Nanye, preparing to cross the Huangqu River. At that time, the river was flooded and difficult to wade through, and the bank was steep and slippery. Although he climbed ashore, he slipped back down. At this time, the river suddenly stopped flowing, and Fa Shun walked along the land. When Fa Shun got ashore, the river returned to its original state. His disciples did not see it and did not understand what was going on. In the fourteenth year of Zhenguan, Fa Shun had no illness or pain, and he told his disciples that the laws he had practiced in his life should be inherited and used by them. After he finished speaking, he sat down as usual and passed away in Yiyi in the southern suburbs.
善寺。
志寬
釋志寬。姓姚氏。蒲州河東人也。歷覽諸經以涅槃地論為心要所居。住房每夜必有振動介冑之響。竊而觀者。咸見非常神人繞房而行。時川邑虎暴行人斷路。或數百為群。經歷村郭傷損人畜。中有王獸其頭最大。五色純備威伏諸獸。遂州都督張遜。遠聞慈德遣人往迎。寬乃令州縣立齋行道各受八戒。當夕虎災銷散莫知所往。時人感之奉為神聖。貞觀初還蒲晉。時州郡遇旱諸祈不遂。官民乃往請焉。寬為置壇場以身自誓。不降雨者不處堂房。曝形兩日。密雲垂布三日已后。合境滂流民賴有年。未終之前右脅而臥。枕于右臂告門徒曰。生死長遠有待者皆爾。汝等但自觀身如幻。便無愛結自纏。吾命亦斷。當取椽兩根籧篨一領裹縛輿送。無得隨俗紛紜為不益事也言訖而卒。
世瑜
釋世瑜。姓陳氏。住臺州。大業十二年往綿州震響寺倫法師所出家。一食頭陀勤苦相續。又往利州入籍住寺。后入益州綿竹縣響應山獨住多年。四猿供給山果等食。有信士母家生者。負糧來送。驚訝深山常燒薰陸沉水香等。既還山半路見兩人。形甚青色狀貌希世。各負蓮華蔗芋而上。云我供給禪師去也。然其山居三年之中食米一石七升。六時行道以猿鳥為侶。初唯一泉。後有三泉流出于下。貞觀元年夢有四
【現代漢語翻譯】 現代漢語譯本： 善寺。
志寬
釋志寬（Shi Zhikuan，人名）。姓姚，是蒲州河東人。他廣泛閱讀各種經典，以《涅槃經》（Nirvana Sutra）和《地論》（Dilun，佛教經論）為修行的核心。他居住的房間每夜必定有振動和盔甲撞擊的聲音。人們偷偷觀看，都看到有非凡的神人在房間周圍行走。當時，川邑（Chuan Yi，地名）的虎患猖獗，行人無法通行，有時數百隻成群結隊，經過村莊和城鎮，傷害人和牲畜。其中有一隻『王獸』，它的頭最大，五種顏色齊全，威懾其他野獸。遂州（Sui Zhou，地名）都督張遜（Zhang Xun，人名）遠遠聽到他的慈悲美德，派人前去迎接。志寬於是命令州縣設立齋戒場所，舉行法事，各自受持八關齋戒。當晚，虎災消失，不知去向。當時的人們感動於他的行為，把他奉為神聖。貞觀（Zhenguan，唐朝年號）初年，他返回蒲晉（Pu Jin，地名）。當時州郡遭遇旱災，各種祈求都沒有效果。官吏和百姓於是前去請求他。志寬設定壇場，以自身發誓，如果不能降雨，就不進入房屋。他暴露身體兩天。濃密的雲層垂下來，三天之後，整個地區普降大雨，百姓得以豐收。臨終之前，他向右側臥倒，用右臂當枕頭，告訴門徒說：『生死漫長，有待于因緣的都是這樣。你們只要觀察自身如幻，便沒有愛慾的束縛。我的生命也將終結。應當取椽木兩根，用籧篨（qú chú，一種竹蓆）一領包裹捆綁，用輿車運送。不要隨從世俗的紛紜，做沒有益處的事情。』說完就去世了。
世瑜
釋世瑜（Shi Shiyu，人名）。姓陳，住在臺州。大業（Daye，隋朝年號）十二年，前往綿州（Mian Zhou，地名）震響寺（Zhenxiang Temple，寺廟名）拜倫法師（Lun Fashi，人名）出家。他奉行一食（只吃一頓飯）的頭陀行（苦行），勤苦修行不間斷。之後前往利州（Li Zhou，地名）入籍並住在寺廟。後來進入益州（Yi Zhou，地名）綿竹縣（Mianzhu County，地名）的響應山（Xiangying Mountain，地名）獨自居住多年。四隻猿猴為他提供山果等食物。有一位信徒的母親是家生的奴婢，揹著糧食來送。她驚訝地發現深山裡常常焚燒薰陸香（一種香料）和沉水香（一種香料）等。回去的時候，在山腰路上看見兩個人，形體非常青色，相貌罕見。各自揹著蓮花和甘蔗芋頭上山，說『我們是去供給禪師的』。然而，他山居三年之中，只吃了一石七升米。他六時（一天分為六個時段）行道，以猿猴和鳥類為伴。最初只有一股泉水，後來有三股泉水從下面流出。貞觀元年，夢見有四
【English Translation】 English version: Shanshi (Good Temple).
Zhikuan
釋 Zhikuan (Shi Zhikuan, a personal name), whose surname was Yao, was a native of Hedong in Puzhou (both place names). He extensively studied various scriptures, regarding the Nirvana Sutra and the Dilun (Treatise on the Stages of the Earth, a Buddhist text) as the essence of his practice. The room he resided in would invariably experience vibrations and the sounds of armor clashing every night. Those who secretly observed would witness extraordinary divine beings walking around the room. At that time, tigers were rampant in Chuanyi (a place name), making it impossible for travelers to pass, sometimes in groups of hundreds, passing through villages and towns, harming people and livestock. Among them was a 'King Beast' with the largest head, possessing all five colors, intimidating other beasts. Zhang Xun (a personal name), the governor of Suizhou (a place name), heard of his compassionate virtue from afar and sent people to welcome him. Zhikuan then ordered the prefectures and counties to establish fasting sites, hold Dharma services, and each observe the Eight Precepts. That evening, the tiger calamity disappeared, and no one knew where they went. People at the time were moved by his actions and revered him as a divine sage. In the early years of Zhenguan (the reign era of the Tang Dynasty), he returned to Pujin (a place name). At that time, the prefectures and counties encountered drought, and various prayers were ineffective. Officials and people then went to request his help. Zhikuan set up an altar and vowed with his own body that if rain did not fall, he would not enter a building. He exposed his body for two days. Dense clouds hung down, and after three days, the entire region experienced torrential rain, and the people had a good harvest. Before his death, he lay down on his right side, using his right arm as a pillow, and told his disciples: 'Birth and death are long and distant, and those who depend on conditions are all like this. You only need to observe your own body as illusory, and then there will be no entanglement of love and desire. My life will also come to an end. You should take two rafters and wrap them with a quchu (a type of bamboo mat), bind them, and transport them by carriage. Do not follow the worldly chaos and do things that are not beneficial.' After saying this, he passed away.
Shiyu
釋 Shiyu (Shi Shiyu, a personal name), whose surname was Chen, lived in Taizhou (a place name). In the twelfth year of Daye (the reign era of the Sui Dynasty), he went to Zhenxiang Temple (a temple name) in Mianzhou (a place name) to become a monk under Dharma Master Lun (Lun Fashi, a personal name). He practiced the dhuta (ascetic) practice of eating only one meal a day, diligently and continuously. Later, he went to Lizhou (a place name) to register and live in a temple. Later, he entered Xiangying Mountain (a place name) in Mianzhu County (a place name) in Yizhou (a place name) and lived alone for many years. Four monkeys provided him with mountain fruits and other food. The mother of a believer was a domestic servant who carried grain to send to him. She was surprised to find that incense such as xunluxiang (a type of incense) and chenshuixiang (a type of incense) were often burned in the deep mountains. On the way back, she saw two people on the mountainside road, their bodies very blue, and their appearance rare. Each carried lotus flowers and sugarcane taro up the mountain, saying, 'We are going to provide for the Chan master.' However, during his three years of living in the mountains, he only ate one shi and seven sheng of rice. He practiced the Way at six times (the day is divided into six periods), accompanied by monkeys and birds. Initially, there was only one spring, but later three springs flowed out from below. In the first year of Zhenguan, he dreamed of four
龍來入心眼。既覺大悟三論宗旨。遂往靈睿法師講下。所聞詞理宛若舊尋。便往綿州住大施寺。至十有九年四月八日。往崇樂寺言語欲遊方去。或有喻曰。只此寺者是諸方也。因還大施本房香氣滿室。坐處之地涌三金錢。合衆尋香從瑜房而出。乃見加坐手尚執爐奄然而逝。春秋六十三矣。
玄奘
釋玄奘。本名祎。姓陳氏。洛州緱氏人也。少罹窮酷隨兄長睫法師住凈土寺。授以精理旁兼巧論。年十一誦維摩法華。東都恒度便預其次。自爾卓然梗正不偶欲慕大法。后達長安住莊嚴寺。又非本望。西逾劍閣既達蜀都。受諸經論一聞不忘。武德五年二十有一為諸學府雄伯沙門講揚心論。不窺文相而誦注無窮。時曰神人。后又遍游荊揚等州訪諸道鄰。復還京輦廣就諸蕃。遍學書語行坐尋授。數日博通惟候機會。貞觀三年會夾下敕道俗隨豐四出。由斯得往西域取諸經像。行至罽賓國。道險虎豹不可過。奘不知為計。乃鎖房門而坐。至夕開門見一老僧。頭面瘡痍身體膿血。床上獨坐莫知由來。奘乃禮拜勤求。僧口授多心經一卷。令奘誦之。遂得山川平易道路開通虎豹藏形魔鬼潛跡。遂至佛國取經六百餘部。以貞觀十九年還京師。下敕令住玉華翻譯經藏。奘生常已來愿生彌勒。及游西域又聞無著兄弟皆生彼天。又頻祈請
【現代漢語翻譯】 現代漢語譯本：龍進入了他的心眼。他隨即領悟了三論宗的宗旨。於是前往靈睿法師處聽講。所聽聞的詞句和道理，宛如過去已經尋到的一樣。便前往綿州居住在大施寺。到了十九年四月八日，前往崇樂寺說想要雲遊四方。有人比喻說：『僅僅這座寺廟就是各個地方了。』因此返回大施寺自己的房間，香氣充滿整個房間。他所坐的地方涌出三枚金錢。大家尋找香氣，從瑜的房間出來，就看見他結跏趺坐，手上還拿著香爐，安然而逝。享年六十三歲。
玄奘（Xuanzang）
釋玄奘（Shi Xuanzang），本名祎（Yi），姓陳氏，是洛州緱氏人。年少時遭遇窮困，跟隨他的哥哥長捷法師住在凈土寺。法師傳授給他精深的道理，併兼顧巧妙的論辯。十一歲時就能背誦《維摩經》（Vimalakirti Sutra）和《法華經》（Lotus Sutra）。東都舉行度牒儀式時，他便位列其中。從此以後，他卓爾不群，剛正不阿，不願隨波逐流，一心向往偉大的佛法。後來到達長安，住在莊嚴寺，但仍然不是他所期望的。於是向西越過劍閣，到達蜀都。學習各種經論，一聽就能記住。武德五年，二十一歲時，作為各大學府中最傑出的沙門，講授《攝大乘論》（Mahāyānasaṃgraha）。不看經文就能背誦註釋，無窮無盡。當時人們稱他為神人。後來他又遊歷荊州、揚州等地，拜訪各位道友。之後又回到京城，廣泛地向各地的僧人學習。學習書寫、語言、行走、坐臥，很快就能掌握。數日之內就能博通，只是在等待機會。貞觀三年，正逢朝廷下令允許僧人和道士跟隨豐年四處遊歷。因此他得以前往西域，求取各種經書和佛像。走到罽賓國（Kashmir）時，道路險峻，虎豹出沒，無法通過。玄奘不知如何是好，於是鎖上房門坐禪。到了晚上打開門，看見一位老僧，頭面生瘡，身體流膿，獨自坐在床上，不知從哪裡來。玄奘於是禮拜並懇求。老僧口授《般若波羅蜜多心經》（Heart Sutra）一卷，讓玄奘誦讀。於是山川變得平坦，道路開通，虎豹藏匿，魔鬼隱跡。最終到達佛國，求取經書六百餘部。在貞觀十九年回到京師。朝廷下令讓他住在玉華宮翻譯經藏。玄奘平生以來的願望是往生兜率天彌勒菩薩（Maitreya）處。並且在遊歷西域時，又聽說無著（Asanga）和世親（Vasubandhu）兄弟都往生到了那裡。因此他經常祈請。
【English Translation】 English version: The dragon entered his mind's eye. He then realized the tenets of the Three Treatise School (Sanlun School). So he went to study under Dharma Master Lingrui. The words and principles he heard were just like those he had sought in the past. Then he went to Mianzhou and lived in the Great Charity Temple (Da Shi Temple). On the eighth day of the fourth month of the nineteenth year, he went to Chongle Temple and said he wanted to travel around. Someone used a metaphor, saying, 'This temple alone is all places.' Therefore, he returned to his room in the Great Charity Temple, and the fragrance filled the entire room. Three gold coins emerged from the place where he was sitting. Everyone followed the fragrance from Yu's room and saw him sitting in the lotus position, still holding the incense burner in his hand, and he passed away peacefully. He was sixty-three years old.
Xuanzang
The Venerable Xuanzang, originally named Yi, whose family name was Chen, was a native of Goushi in Luozhou. He suffered poverty in his youth and lived with his elder brother, Dharma Master Changjie, in the Pure Land Temple (Jingtu Temple). The Dharma Master taught him profound principles and skillful arguments. At the age of eleven, he could recite the Vimalakirti Sutra and the Lotus Sutra. When the Eastern Capital held ordination ceremonies, he was among those ordained. From then on, he was outstanding, upright, and unwilling to drift along, aspiring to the great Dharma. Later, he arrived in Chang'an and lived in the Zhuangyan Temple, but it was still not what he desired. So he crossed the Jianmen Pass westward and arrived in Chengdu. He studied various sutras and treatises, remembering everything he heard. In the fifth year of the Wude era, at the age of twenty-one, as the most outstanding Shramana in the various academies, he lectured on the Mahāyānasaṃgraha. He could recite the annotations without looking at the text, endlessly. At that time, people called him a divine being. Later, he traveled to Jingzhou, Yangzhou, and other places, visiting various Dharma friends. Then he returned to the capital and extensively studied with monks from various regions. He learned writing, language, walking, and sitting, quickly mastering them. Within a few days, he became knowledgeable, just waiting for an opportunity. In the third year of the Zhenguan era, the court issued an edict allowing monks and Daoists to travel around during the good harvest years. Therefore, he was able to go to the Western Regions to seek various scriptures and Buddha images. When he reached the country of Kashmir (Kashmir), the road was dangerous, with tigers and leopards making it impassable. Xuanzang did not know what to do, so he locked the door and sat in meditation. In the evening, he opened the door and saw an old monk, his face covered with sores and his body with pus and blood, sitting alone on the bed, and it was not known where he came from. Xuanzang then bowed and earnestly requested guidance. The monk orally transmitted the Heart Sutra, instructing Xuanzang to recite it. As a result, the mountains and rivers became flat, the roads opened, the tigers and leopards hid, and the demons disappeared. Eventually, he arrived in the Buddhist country and obtained more than six hundred scriptures. In the nineteenth year of the Zhenguan era, he returned to the capital. The court ordered him to live in the Yuhua Palace to translate the scriptures. Xuanzang's lifelong wish was to be reborn in the Tushita Heaven with Maitreya. And while traveling in the Western Regions, he also heard that the brothers Asanga and Vasubandhu were both reborn there. Therefore, he frequently prayed.
咸有顯證。后至玉華但有隙次無不發願。麟德元年告翻譯僧及門人曰。有為之法必歸磨滅。泡影形質何得久停。行年六十五必卒玉華。于經論有疑者今可速問。聞者驚異。師曰。此事自知。遂往辭佛及諸僧眾。既臥疾。常見大蓮花鮮白而至。又見佛相。命僧讀所翻經論名目。已總有七十三部一千三百三十卷。自懷欣悅。總召門人有緣並集云。無常將及急來相見。于嘉壽殿以香木樹菩提像骨。對寺僧辭訣並遺表訖。便默唸彌勒右脅累足。右手支頭左手髀上。堅然不動氣絕神逝。兩月色貌如常。乃葬于白鹿原。初奘將往西域。于靈巖寺見有松一樹。奘立於庭以手摩其枝曰。吾西去求佛教。汝可西長。若吾歸即卻東回。使吾弟子知之。及去其枝年年西指約長數丈。一年忽東回。門人弟子曰。教主歸矣。乃西迎之奘果還。至今眾謂此松為摩頂松。
法敏
釋法敏姓孫氏。丹陽人也。八歲出家事英禪師為弟子。入茅山聽明法師三論悟其宗旨。貞觀元年出還丹陽講華嚴涅槃。二年越州田都督追還一音寺相續法輪。於時眾集。義學沙門七十餘州八百餘人。當境僧千二百人。尼眾三百。士俗之集不可復紀。至十九年會稽士俗請住靜林講華嚴經。至六月末正講。有蛇懸半身在敏項上。長七尺許。作黃金色吐五色光。終講方隱
【現代漢語翻譯】 現代漢語譯本： 這些都有明顯的證據。後來到了玉華寺，只要有空閑，沒有不發願的。麟德元年，玄奘告訴翻譯僧人和弟子們說：『有為之法終將歸於磨滅，如泡影般的形體怎麼能長久停留？我六十五歲必定在玉華寺圓寂。對於經論有疑問的，現在可以趕快提問。』聽到的人都感到驚訝。玄奘說：『這件事我自己知道。』於是前往辭別佛像和各位僧眾。已經臥病在床，常常看見巨大的蓮花，鮮艷潔白地來到，又看見佛的形象。他命僧人讀誦所翻譯的經論名目，總共有七十三部，一千三百三十卷。玄奘內心感到欣悅。他召集所有有緣的門人弟子，說：『無常將至，趕快來相見。』在嘉壽殿用香木塑造菩提像骨，對著寺里的僧人辭別並留下遺表完畢，便默唸彌勒菩薩右脅而臥，雙腿交疊，右手支頭，左手放在大腿上，姿勢堅定不動，氣息斷絕，神識離去。兩個月后，臉色容貌如常。於是安葬在白鹿原。當初玄奘前往西域時，在靈巖寺看見一棵松樹。玄奘站在庭院裡，用手撫摩它的樹枝說：『我西去求取佛法，你可向西生長。如果我回來，你就向東迴轉，讓我的弟子們知道。』等到他離開后，那樹枝年年向西指，大約長了幾丈。一年，忽然向東迴轉。門人弟子們說：『教主回來了。』於是向西迎接，玄奘果然回來了。直到現在，人們都稱這棵松樹為摩頂松。
法敏（Fa Min，人名）
釋法敏（Shi Fa Min，人名）俗姓孫氏，是丹陽人。八歲出家，拜英禪師（Ying Chanshi，人名）為師。到茅山聽明法師（Ming Fashi，人名）講解三論，領悟了其中的宗旨。貞觀元年，回到丹陽講解《華嚴經》、《涅槃經》。貞觀二年，越州田都督（Tian Dudu，人名）追請他回到一音寺，繼續講法輪。當時聚集了來自七十多個州的義學沙門八百多人，當地僧人一千二百人，尼眾三百人，士人和俗人的聚集數不清。到貞觀十九年，會稽的士人和百姓請他住在靜林寺講解《華嚴經》。到六月末，正在講經時，有一條蛇懸掛半身在法敏的脖子上，長約七尺，呈現黃金色，吐出五色光芒，直到講經結束才隱去。
【English Translation】 English version: These all have clear evidence. Later, upon arriving at Yuhua Temple, whenever there was free time, they would make vows. In the first year of Linde (a reign title), Xuanzang (name of a monk) told the translating monks and disciples, 'The conditioned dharmas (Youwei zhi fa) must return to annihilation. How can the bubble-like form stay for long? I will surely pass away at Yuhua Temple at the age of sixty-five. If there are any doubts about the sutras and treatises, you can ask them quickly now.' Those who heard this were surprised. Xuanzang said, 'I know this matter myself.' Then he went to bid farewell to the Buddha images and all the monks. Already lying ill in bed, he often saw huge lotus flowers, fresh and white, arriving, and also saw the image of the Buddha. He ordered the monks to read the titles of the sutras and treatises he had translated, totaling seventy-three works, one thousand three hundred and thirty volumes. Xuanzang felt joy in his heart. He summoned all the disciples who had a connection with him and said, 'Impermanence is approaching, come quickly to see me.' In the Jiasou Hall, using fragrant wood, he sculpted the bone image of Bodhi, bid farewell to the monks of the temple, and finished leaving his memorial. Then he silently recited Maitreya (name of a Bodhisattva) lying on his right side, with his legs crossed, his right hand supporting his head, and his left hand on his thigh, steadfast and unmoving, his breath ceased, and his spirit departed. After two months, his complexion and appearance were as usual. So he was buried in Bailu Plain. Initially, when Xuanzang went to the Western Regions, he saw a pine tree at Lingyan Temple. Xuanzang stood in the courtyard, stroking its branches with his hand, and said, 'I am going west to seek the Buddha's teachings. You can grow westward. If I return, you should turn eastward, so that my disciples will know.' After he left, the branches pointed westward year after year, growing about several zhang (a unit of length). One year, it suddenly turned eastward. The disciples said, 'The master has returned.' So they went west to welcome him, and Xuanzang indeed returned. Until now, people call this pine tree the 'Touching-Head Pine'.
Fa Min (name of a monk)
Shi Fa Min (name of a monk), whose surname was Sun, was a native of Danyang. He became a monk at the age of eight, taking Ying Chanshi (name of a monk) as his teacher. He went to Maoshan to listen to Ming Fashi (name of a monk) explain the Three Treatises, and understood its principles. In the first year of Zhenguan (a reign title), he returned to Danyang to lecture on the Avatamsaka Sutra and the Nirvana Sutra. In the second year of Zhenguan, Tian Dudu (name of a person), the governor of Yuezhou, urged him to return to Yiyin Temple to continue preaching the Dharma Wheel. At that time, more than eight hundred scholarly monks from over seventy states gathered, along with one thousand two hundred local monks, three hundred nuns, and countless gatherings of scholars and laypeople. In the nineteenth year of Zhenguan, the scholars and people of Kuaiji invited him to stay at Jinglin Temple to lecture on the Avatamsaka Sutra. At the end of June, while he was lecturing, a snake hung half its body on Fa Min's neck, about seven chi (a unit of length) long, appearing golden in color, emitting five-colored light, and disappeared only after the lecture ended.
。至夏訖還一音寺。夜有赤衣二人禮敏曰。法師講四部大經功德難量。須往他方教化。故從東方來迎法師。弟子數十人同見此相。至八月十七日。爾前三日三夜無故闇冥。恰至二十三日將逝。忽放大光夜明如日。因爾遷化。春秋六十有七。身長七尺六寸。停喪七日塔表放光。地為震動異香不滅。莫不怪嘆。道俗莊嚴。送于隆安山焉。
慧璇
釋慧璇。姓董氏。少出家在襄川。周滅法后南往陳朝入茅山聽明師三論。又入棲霞聽懸布法師四論大品涅槃等。晚往安州大林寺聽圓法師釋論。凡所遊刃並契幽極。又返鄉梓住光福寺居山頂。以引汲為勞將移他寺。夜見神人身長一丈。衣以紫袍。頂禮璇曰。奉請住此常講大乘。勿以小乘為慮。其小乘者。亦如高山無水不能利人。大乘經者猶如大海。此山多佛出世。一人讀誦講說大乘。能令所住珍寶光明眷屬榮勝飲食豐饒。若有小乘前事並失。惟愿弘持勿孤所望。法師須水此易得耳。來月八日定當得之。自往劍南慈母山大泉請一龍王去也。言已不見。恰至來月七日初夜。大風卒起。從西南來。雷震雨注。在寺北漢高廟下佛堂后百步許。通夜相續至明方住。惟見清泉。香而且美。合衆同幸。及止龍泉漸便干竭。貞觀二十三年講涅槃經。四月八日夜山神告曰。法師疾作房宇不
【現代漢語翻譯】 現代漢語譯本：到夏天結束返回一音寺。夜裡有兩個穿紅衣服的人向敏禮拜說：『法師講解《四部大經》，功德難以衡量，需要前往其他地方教化，所以從東方來迎接法師。』幾十個弟子一同看見了這個景象。到八月十七日，此前三天三夜無緣無故地黑暗。恰好到二十三日將要去世時，忽然放出大光明，夜晚明亮如白天。因此圓寂。享年六十七歲，身高七尺六寸。停放靈柩七天，塔上放出光明，地面震動，奇異的香味不散，沒有不驚歎的。僧人和俗人莊嚴地將他安葬在隆安山。
慧璇（人名）
釋慧璇（法號），姓董。年少時出家在襄川。北周滅佛后，向南前往陳朝，進入茅山聽從明師講解三論。又進入棲霞寺，聽從懸布法師講解四論、《大品般若經》、《涅槃經》等。晚年前往安州大林寺，聽從圓法師講解經論。凡是他所研究的，都契合精妙之處。又返回家鄉，住在光福寺山頂。因為取水困難，打算搬到其他寺廟。夜裡看見一位神人，身高一丈，穿著紫色袍子，向慧璇禮拜說：『奉請您住在這裡，經常講解大乘佛法，不要考慮小乘佛法。小乘佛法，就像高山沒有水，不能利益他人。大乘經典就像大海。這座山多有佛出世。一個人讀誦講解大乘佛法，能使所住的地方珍寶光明，眷屬榮耀興盛，飲食豐饒。如果弘揚小乘佛法，之前的事情都會失去。只希望您弘揚大乘佛法，不要辜負我的期望。法師需要水，這很容易得到。下個月八日一定會得到。我將親自前往劍南慈母山大泉，請一位龍王來。』說完就不見了。恰好到下個月初七的夜晚，大風突然颳起，從西南方向而來，雷聲震動，大雨傾盆。在寺廟北面的漢高廟下的佛堂后一百步左右的地方，整夜持續到天亮才停止。只見清泉涌出，又香又甜。大家一同慶賀。等到停止取水后，龍泉漸漸乾涸。貞觀二十三年，講解《涅槃經》。四月八日夜裡，山神告訴他說：『法師生病，房屋不...
【English Translation】 English version: At the end of summer, he returned to Yiyin Temple. At night, two people in red robes bowed to Min and said, 'The Dharma master's lectures on the Four Great Sutras have immeasurable merit. He needs to go to other places to teach, so we have come from the East to welcome the Dharma master.' Dozens of disciples saw this scene together. On the seventeenth day of the eighth month, it was inexplicably dark for three days and three nights beforehand. Just as he was about to pass away on the twenty-third day, a great light suddenly shone, and the night was as bright as day. He passed away as a result. He was sixty-seven years old, and his height was seven feet six inches. The pagoda emitted light for seven days while the coffin was kept, the ground shook, and the strange fragrance did not dissipate. Everyone was amazed and sighed. Monks and laypeople solemnly sent him to Long'an Mountain.
Huixuan (name of a person)
釋 Huixuan (Dharma name), surname Dong. He became a monk at a young age in Xiangchuan. After the destruction of Buddhism by the Northern Zhou Dynasty, he went south to the Chen Dynasty and entered Maoshan to listen to the Three Treatises from a wise teacher. He also entered Qixia Temple to listen to Dharma Master Xuanbu's lectures on the Four Treatises, the Mahaprajnaparamita Sutra (大品般若經), the Nirvana Sutra (涅槃經), etc. In his later years, he went to Anzhou Dalin Temple to listen to Dharma Master Yuan's explanations of the scriptures. All that he studied was in accord with the profound truth. He then returned to his hometown and lived on the summit of Guangfu Temple. Because drawing water was laborious, he planned to move to another temple. At night, he saw a deity, one zhang (丈) tall, wearing a purple robe, bowing to Xuan and saying, 'I respectfully request you to live here and often lecture on the Mahayana (大乘) teachings. Do not be concerned about the Hinayana (小乘) teachings. The Hinayana teachings are like a high mountain without water, unable to benefit others. The Mahayana Sutras are like the great ocean. Many Buddhas appear in this mountain. One person reciting and lecturing on the Mahayana teachings can cause the place where they live to have precious jewels and light, and their family members to be glorious and prosperous, and their food and drink to be abundant. If one promotes the Hinayana teachings, previous accomplishments will be lost. I only hope that you will promote the Mahayana teachings and not disappoint my expectations. Dharma Master needs water, which is easy to obtain. It will surely be obtained on the eighth day of next month. I will personally go to the Daquan Spring on Mount Cimu in Jiannan to invite a Dragon King.' After speaking, he disappeared. Exactly on the seventh night of the next month, a strong wind suddenly arose from the southwest, thunder rumbled, and heavy rain poured down. At a place about a hundred paces behind the Buddha hall below the Han Gao Temple north of the temple, it continued all night until dawn. Only a clear spring was seen, fragrant and sweet. Everyone rejoiced together. After they stopped drawing water, the Dragon Spring gradually dried up. In the twenty-third year of the Zhenguan era, he lectured on the Nirvana Sutra. On the eighth night of the fourth month, the mountain god told him, 'Dharma Master is ill, the house is not...
久當生西方。至七月十四日講盂蘭盆經竟斂手曰。生常信施今須通散。一毫已上舍入十方眾僧及窮獨乞人並諸異道。言已。而終於法座矣。春秋七十有九焉。
豐干
釋豐干師者。本居天臺國清寺。剪髮齊眉布裘擁質。身量可七尺餘。人或借問。止對曰。隨時二字而已。更無他語。樂獨舂穀。役同城旦。應副齋炊。嘗乘虎直入松門。眾僧驚懼口唱唱道歌。與拾得寒山子二人相得歡甚。豐幹出雲遊。適閭丘胤出守臺州欲之官。俄病頭風召名醫莫差。豐干偶至其家。自謂善療此疾。閭丘聞而見之。師持凈水噀之須臾祛殄。因是大加敬焉。問所從來。曰天臺國清。曰彼有賢達否。曰寒山文殊拾得普賢。當就見之。閭丘至任。三日後即到寺。問曰。此寺曾有豐干禪師否。曰有。院在何所。寒山拾得復是何人。時僧道翹對曰。豐干舊院即經藏后。今闃無人止有虎豹。時來此哮吼耳。寒山拾得二人見在僧廚執役。閭丘入干房唯見虎跡縱橫。又問干在此有何行業。曰唯事舂穀供僧粥食。夜則唱歌諷誦不輟。如是再三嗟嘆。乃入廚見二人拜之。二人起走曰。豐干饒舌彌陀不識。禮我何為。遂攜手出松門。更不復入寺焉。豐干后不知所終。
寒山子
寒山子者。世謂為貧子。風狂之士弗可恒度推之。隱天臺始豐
【現代漢語翻譯】 現代漢語譯本 他（指久當）將往生西方極樂世界。在七月十四日講完《盂蘭盆經》后，他合起雙手說：『我生前接受的信徒佈施，現在應當全部施捨出去。哪怕是一絲一毫，都要舍給十方眾僧、貧窮孤獨的乞丐以及各種不同的修行者。』說完，就在法座上圓寂了，享年七十九歲。
豐干（Fenggan）
釋豐干禪師，原本住在天臺山國清寺（Guoqing Temple）。他剪著齊眉的頭髮，穿著粗布衣服。身高大約七尺多。人們如果向他詢問，他只回答『隨時』二字，沒有其他話。他喜歡獨自舂米，像服勞役的犯人一樣。負責齋飯的炊事。曾經騎著老虎直接進入松門。眾僧驚恐，口中唱著唱道歌。與拾得（Shide）、寒山子（Hanshanzi）二人非常要好。豐干外出雲遊。恰逢閭丘胤（Lvqiuyin）出任臺州太守，準備上任。突然得了頭痛病，召來名醫也無法治好。豐干偶然來到他家，自稱擅長治療這種疾病。閭丘胤聽說后就接見了他。豐干禪師用凈水噴灑，一會兒就消除了他的病痛。因此對他非常尊敬。問他從哪裡來，他說來自天臺山國清寺。閭丘胤問：『那裡有賢達之人嗎？』豐干回答說：『寒山是文殊菩薩（Manjusri），拾得是普賢菩薩（Samantabhadra）。您應該去拜見他們。』閭丘胤到任后，三天後就到了國清寺，問道：『這座寺里曾經有豐干禪師嗎？』僧人回答說：『有。』閭丘胤問：『他的院子在哪裡？寒山、拾得又是何人？』當時的僧人道翹（Daoqiao）回答說：『豐干以前的院子就在經藏後面，現在空無一人，只有虎豹，時常來這裡吼叫。寒山、拾得二人現在在僧廚做工。』閭丘胤進入豐乾的房間，只見老虎的軌跡縱橫交錯。又問豐干在這裡有什麼修行，僧人回答說：『只是舂米，供給僧眾粥飯，晚上則唱歌諷誦佛經不停。』閭丘胤再三感嘆。於是進入廚房拜見寒山、拾得二人。二人起身跑開，說：『豐干多嘴，彌陀佛（Amitabha）都不認識，禮拜我們有什麼用？』於是攜手走出松門，再也沒有回到寺里。豐干後來不知所終。
寒山子（Hanshanzi）
寒山子，世人認為他是貧窮之人，行為瘋癲，難以捉摸。他隱居在天臺山始豐（Shifeng）
【English Translation】 English version He (referring to Jiu Dang) will be reborn in the Western Pure Land. After finishing lecturing on the Ullambana Sutra on the 14th day of the seventh month, he put his hands together and said, 'The offerings I have received from believers during my life should now be distributed entirely. Even the smallest amount should be given to monks in all directions, poor and lonely beggars, and various other practitioners.' After saying this, he passed away on the Dharma seat, at the age of seventy-nine.
Fenggan
Venerable Master Fenggan originally resided in Guoqing Temple on Mount Tiantai. He had hair cut straight across his forehead and wore a coarse cloth robe. His height was about seven feet. If people asked him anything, he would only answer with the two words 'Sui Shi (隨時, 'as the time requires' or 'depending on the circumstances'),' and nothing else. He enjoyed pounding rice alone, like a convict performing labor. He was in charge of preparing meals for the monks. He once rode a tiger directly into Songmen. The monks were frightened and chanted the 'Song of the Way.' He was very close to Shide and Hanshanzi. Fenggan went on a wandering pilgrimage. It happened that Lvqiuyin was appointed as the prefect of Taizhou and was about to take office. He suddenly fell ill with a headache, and even famous doctors could not cure him. Fenggan happened to come to his house and claimed to be good at treating this disease. Lvqiuyin heard about it and met him. The master sprinkled pure water on him, and in a short time, his pain was gone. Therefore, he greatly respected him. He asked where he came from, and he said from Guoqing Temple on Mount Tiantai. Lvqiuyin asked, 'Are there any virtuous people there?' Fenggan replied, 'Hanshan is Manjusri Bodhisattva, and Shide is Samantabhadra Bodhisattva. You should go and see them.' After Lvqiuyin took office, three days later, he went to Guoqing Temple and asked, 'Was there a Chan master named Fenggan in this temple?' The monks replied, 'Yes.' Lvqiuyin asked, 'Where is his courtyard? Who are Hanshan and Shide?' The monk Daoqiao replied, 'Fenggan's old courtyard is behind the Sutra Repository. Now it is empty, with only tigers and leopards, who often come here to roar. Hanshan and Shide are currently working in the monks' kitchen.' Lvqiuyin entered Fenggan's room and saw tiger tracks crisscrossing everywhere. He asked what Fenggan's practice was here, and the monks replied, 'He only pounded rice to provide porridge and food for the monks, and at night he sang and chanted sutras without stopping.' Lvqiuyin sighed repeatedly. Then he entered the kitchen to greet Hanshan and Shide. The two got up and ran away, saying, 'Fenggan is talkative, even Amitabha Buddha does not recognize him, what is the use of bowing to us?' Then they walked out of Songmen hand in hand and never returned to the temple. Fenggan's whereabouts later became unknown.
Hanshanzi
Hanshanzi, the world considers him a poor man, with crazy behavior, difficult to fathom. He lived in seclusion in Shifeng, Tiantai
縣西七十里。號為寒暗二巖。每於寒巖幽窟中居之。以為定止。時來國清寺有拾得者。寺僧令知食堂。恒時收拾眾僧殘食菜滓。斷巨竹為筒。投藏於內。若寒山子來即負而去。或廊下徐行。或時叫噪凌人。或望空曼罵。寺僧不耐以杖逼逐。翻身撫掌呵呵徐退。然其布襦零落面貌枯瘁。以樺皮為冠。曳大木屐。或發辭氣宛有所歸歸於佛理。初閭丘入寺放問寒山。沙門道翹對曰。此人狂病。本居寒巖間。好吟詞偈言語不常。或臧或否終不可知。與寺行者拾得以為交友。相聚言說不可詳悉。寺僧見太守拜之。驚曰。大官何禮風狂夫耶。二人連臂笑傲出寺。閭丘復往寒巖謁問。並送衣裳藥物。而高聲倡言曰。賊我賊退。便身縮入巖石穴縫中。復曰。報汝諸人各各努力。其石穴縫泯然而合杳無軌跡。乃令僧道翹尋其遺物。唯于林間綴葉書詞頌。並村墅人家屋壁所抄錄得二百餘首。編成一集。人多諷誦。至有庭際何所有白雲抱幽石之句云。
拾得
拾得者。豐干禪師偶山行至赤城道側。聞兒啼。遂尋之見一子可數歲。初謂牧牛之豎。委問端倪云。無舍孤棄於此。豐干攜至國清寺。付與典座僧曰。或人來認可還之。后沙門靈熠攝受之令知食堂香燈。忽於一日見其登座與像對盤而餐。復呼憍陳如曰。小果聲聞。傍若無人執
【現代漢語翻譯】 現代漢語譯本： 在縣城西邊七十里，有被稱為寒巖和暗巖的地方。寒山子常常居住在寒巖幽深的洞穴中，以此作為他的住所。當時國清寺有個名叫拾得（Śīghra，意為迅速獲得）的人，寺里的僧人讓他管理食堂。他總是收拾眾僧吃剩的飯菜殘渣，砍斷粗大的竹子做成筒，把殘渣投放在裡面。如果寒山子來了，拾得就揹著竹筒離開。有時他在走廊下慢慢地走，有時大聲叫喊，冒犯他人，有時對著天空謾罵。寺里的僧人忍受不了，用棍子驅趕他，他就翻身拍手，呵呵笑著慢慢退去。他穿著破爛的布衣，面容憔悴，用樺樹皮做帽子，穿著大木屐。有時說出的話語，似乎有所歸宿，歸宿于佛理。當初閭丘太守進入寺廟，詢問寒山子的情況，沙門道翹回答說：『這個人有狂病，本來住在寒巖間，喜歡吟誦詞偈，言語不正常，有時讚揚，有時否定，始終無法知道他的真實想法。他和寺里的行者拾得交好，他們相聚時說些什麼，無法詳細知道。』寺里的僧人看見太守向他們禮拜，驚訝地說：『大官為何向瘋癲之人行禮呢？』寒山子和拾得兩人挽著手臂，笑著走出寺廟。閭丘太守又前往寒巖拜訪詢問，並送去衣裳藥物。寒山子卻高聲喊道：『賊我賊我！』然後身體縮入巖石的縫隙中，又說：『告訴你們各位，各自努力！』那巖石的縫隙隨即閉合，消失得無影無蹤。於是閭丘太守命令僧人道翹尋找他的遺物，只在林間找到用樹葉寫成的詞頌，以及在村莊人家屋壁上抄錄的二百多首詩，編輯成一集，人們大多傳誦，甚至有『庭際何所有，白雲抱幽石』這樣的句子。
拾得（Śīghra，意為迅速獲得）
拾得，是豐干禪師偶然在山中行走，到達赤城道旁時，聽到嬰兒的哭聲，於是尋找，看見一個大約幾歲的孩子。起初以為是牧童，詳細詢問后得知，是被人遺棄在這裡的孤兒。豐干禪師將他帶到國清寺，交給典座僧人說：『如果有人來認領，就還給他。』後來沙門靈熠收養了他，讓他管理食堂的香燈。忽然有一天，看見他登上座位，與佛像面對面地用盤子吃飯，又呼喚憍陳如（Ājñāta Kauṇḍinya，意為已知），說他是『小果聲聞』，旁若無人地拿著食物。
【English Translation】 English version: Seventy li west of the county seat are the Cold Cliff and Dark Cliff. Hanshanzi often resided in the secluded caves of the Cold Cliff, taking it as his dwelling. At that time, there was a person named Shide (Śīghra, meaning 'quickly obtained') at Guoqing Temple. The temple monks assigned him to manage the dining hall. He always collected the leftover food scraps from the monks' meals, cut thick bamboo into tubes, and threw the scraps inside. If Hanshanzi came, Shide would carry the bamboo tube away. Sometimes he would walk slowly under the corridor, sometimes shout loudly, offending people, and sometimes scold the sky. The temple monks couldn't bear it and chased him away with sticks. He would turn around, clap his hands, chuckle, and slowly retreat. He wore tattered cloth clothes, had a haggard face, wore a birch bark hat, and wore large wooden clogs. Sometimes the words he spoke seemed to have a destination, a destination in Buddhist principles. Initially, Prefect Lüqiu entered the temple and inquired about Hanshanzi's situation. The śrāmaṇa Daoqiao replied: 'This person has a mental illness. He originally lived in the Cold Cliff and liked to chant poems and verses. His words are not normal, sometimes praising, sometimes denying, and it is impossible to know his true thoughts. He is on good terms with Shide, a worker in the temple. What they say when they are together cannot be known in detail.' The temple monks were surprised to see the prefect bowing to them and said: 'Why does the high official bow to a madman?' Hanshanzi and Shide walked out of the temple arm in arm, laughing. Prefect Lüqiu then went to the Cold Cliff to visit and inquire, and sent clothes and medicine. Hanshanzi shouted loudly: 'Thief me, thief me!' Then his body shrank into a crack in the rock, and he said: 'Tell you all, work hard!' The crack in the rock then closed, disappearing without a trace. So Prefect Lüqiu ordered the monk Daoqiao to look for his belongings, and only found poems written on leaves in the forest, as well as more than two hundred poems copied on the walls of village houses, which were compiled into a collection. People mostly recited them, and there were even sentences like 'What is there in the courtyard? White clouds embrace secluded rocks.'
Shide (Śīghra, meaning 'quickly obtained')
Shide was encountered by Chan Master Fenggan while walking in the mountains, arriving at the side of Chicheng Road, when he heard a baby crying. So he searched and saw a child of about a few years old. At first, he thought it was a cowherd, but after inquiring in detail, he learned that it was an orphan abandoned here. Chan Master Fenggan took him to Guoqing Temple and gave him to the steward monk, saying: 'If someone comes to claim him, return him.' Later, the śrāmaṇa Lingyi adopted him and put him in charge of the incense lamps in the dining hall. Suddenly one day, he saw him ascend the seat and eat with the Buddha statue face to face with a plate, and he called out to Ājñāta Kauṇḍinya ('the known'), saying that he was a 'small fruit śrāvaka', holding food as if there was no one else around.
箸大笑。僧乃驅之。靈熠咨尊宿等罷其堂任。且令廚內滌器。洗濯才畢澄濾食滓。以筒盛之。寒山來必負而去。又護伽藍神廟每日僧廚下食。為烏鳥所取狼藉。拾得以杖撲土偶三二下罵曰。汝食不能護。安護伽藍乎。是夕神附夢與闔寺僧曰。拾得打我。明日諸僧說夢符同。一寺紛然始知非常人也。時牒申州縣。郡符下云。賢士隱道菩薩應身。宜用旌之。號拾得為賢士。又于寺莊牧牛。歌詠呼天。當其寺僧布薩時。拾驅牛至僧集堂前。倚門撫掌大笑曰。悠悠者聚頭。時持律首座咄曰。風人何以喧礙說戒。拾得曰。我不放牛也。此群牛者多是此寺知僧事人也。拾得各呼亡僧法號。牛各應聲而過。舉眾錯愕。咸思改往修來。感菩薩垂跡度脫。時道翹纂錄寒山文句。于寺土地神廟壁。見拾得偈詞。附寒山集中。
法沖
釋法沖。字孝敦。姓李氏。隴西成紀人也。幼而秀異傲岸時俗。年二十四遂發心出家。聽涅槃三十餘遍。又至安州皓法師下聽大品三論楞伽經。即入武都山修業。年三十行至冀州。貞觀初年下敕有私度者處以極刑。沖誓亡身便即剃落。時嶧陽山多有逃僧避難。資給告窮。便造詣州宰曰。如有死事沖身當之。但施道糧終獲福祐。守宰等嘉其烈亮膏網賙濟。乃分僧兩處各置米倉。可十斛許。一所徒眾四十
【現代漢語翻譯】 現代漢語譯本： 拾得聽了大笑。僧人便要趕走他。靈熠請示寺里的尊宿們，罷免了他的堂頭職務，並且讓他到廚房洗碗。他洗完碗后，把淘米水和食物殘渣用筒裝起來。寒山來了一定會揹走。他還負責伽藍神廟，每天在僧人廚房下面吃飯，被烏鴉和鳥弄得一片狼藉。他撿起來用棍子打了土地神像兩三下，罵道：『你吃飯都不能保護，還保護伽藍？』當晚，神託夢給全寺的僧人說：『拾得打我。』第二天，眾僧說的夢都一樣。全寺上下才知道他不是普通人。當時，官府上報申州縣，郡里下文說：『賢士隱道，菩薩應身，應該表彰他。』於是稱拾得為賢士。他又在寺里的莊園放牛，歌唱呼喚上天。當寺里僧人舉行布薩儀式時，拾得趕著牛到僧人聚集的堂前，靠著門拍手大笑說：『庸庸碌碌的人聚在一起。』當時，持律的首座呵斥道：『瘋癲的人為何喧鬧妨礙說戒？』拾得說：『我不是在放牛，這群牛大多是寺里管事的僧人轉世的。』拾得一一呼喚已故僧人的法號，牛都應聲而過。眾人驚愕，都想改過自新，感嘆菩薩垂跡度化。當時，道翹纂錄寒山文句，在寺里土地神廟的墻壁上，看到拾得的偈語，附在寒山集中。
法沖
釋法沖，字孝敦，姓李氏，是隴西成紀人。從小就聰慧出衆，傲岸不合世俗。二十四歲時就發心出家，聽《涅槃經》三十多遍，又到安州皓法師那裡聽《大品般若經》、《三論》、《楞伽經》。之後就進入武都山修行。三十歲時走到冀州。貞觀初年，朝廷下令私自出家的人處以極刑。法沖發誓捨身也要出家，便立即剃度。當時嶧陽山有很多逃避災難的僧人，物資供應告罄。法沖便去拜訪州宰說：『如有死罪，我法沖願意承擔。只要施捨道糧，終將獲得福佑。』守宰等讚賞他的剛烈忠義，盡力賙濟，於是把僧人分成兩處，各設定米倉，大約十斛左右，一處容納四十人。
【English Translation】 English version: Shi De laughed loudly. The monks then tried to drive him away. Ling Yi consulted the senior monks of the temple and relieved him of his duties as the head of the hall, and instead had him wash dishes in the kitchen. After washing the dishes, he would collect the rice water and food scraps in a tube. Han Shan would always come and carry it away on his back. He was also in charge of the Garan Shrine, eating below the monks' kitchen every day, which was often left in a mess by crows and birds. He would pick up a stick and strike the earth deity statue two or three times, scolding, 'You can't even protect your own food, how can you protect the Garan?' That night, the deity appeared in a dream to all the monks in the temple, saying, 'Shi De hit me.' The next day, the dreams of all the monks were the same. The entire temple then realized that he was no ordinary person. At that time, the government reported to Shen Prefecture, and the prefecture issued a document saying, 'The worthy man is hidden in the Way, an incarnation of a Bodhisattva, and should be commended.' Thus, Shi De was called a worthy man. He also herded cattle on the temple's estate, singing and calling to heaven. When the monks of the temple held the Posadha (布薩) ceremony, Shi De drove the cattle to the front of the hall where the monks were gathered, leaned against the door, clapped his hands, and laughed loudly, saying, 'Mediocre people gather together.' At that time, the Vinaya (持律) master scolded, 'Why does this madman make noise and disturb the recitation of the precepts?' Shi De said, 'I am not herding cattle; these cattle are mostly reincarnations of the monks who manage this temple.' Shi De called out the Dharma names of the deceased monks one by one, and the cattle responded and passed by. The crowd was astonished and all wanted to reform and cultivate, feeling the Bodhisattva's manifestation to deliver them. At that time, Dao Qiao compiled the writings of Han Shan and saw Shi De's verses on the walls of the temple's earth deity shrine, which were included in the Han Shan collection.
Fa Chong
釋 Fa Chong (釋 meaning '釋迦' Shakya's disciples, 法 Chong (法 meaning 'Dharma', 沖 meaning 'rush')) , styled Xiao Dun (孝敦), with the surname Li (李), was a native of Chengji (成紀) in Longxi (隴西). From a young age, he was intelligent and outstanding, arrogant and unconventional. At the age of twenty-four, he resolved to leave home and listened to the Nirvana Sutra (涅槃經) more than thirty times. He also went to Anzhou (安州) to listen to the Mahaprajnaparamita Sutra (大品般若經), the Three Treatises (三論), and the Lankavatara Sutra (楞伽經) from Dharma Master Hao (皓法師). After that, he entered Wudu Mountain (武都山) to cultivate. At the age of thirty, he traveled to Jizhou (冀州). In the early years of the Zhenguan (貞觀) era, the court issued an edict that those who left home without permission would be punished with the death penalty. Fa Chong vowed to give up his life and immediately shaved his head. At that time, there were many monks fleeing from disaster in Yiyang Mountain (嶧陽山), and their supplies were exhausted. Fa Chong then visited the prefect of the state and said, 'If there is a capital crime, I, Fa Chong, am willing to bear it. As long as you provide food for the monks, you will eventually receive blessings.' The prefect and others praised his integrity and righteousness and did their best to provide for them. Therefore, they divided the monks into two places and set up granaries in each place, about ten hu (斛) or so, with each place accommodating forty people.
餘人。純學大乘並修禪業。經年食米如本不減。一所五十六人才經兩日。食米便盡。由不修禪兼修外學。沖曰。不足怪也。能行道者白毫之惠耳。時逃難轉多無處投止。山有虎穴。沖詣告曰。今窮客相投可見容否。虎乃相攜而去。及難解沖乃隨處弘法。沖雖廣宣經術專以楞伽命家。中書杜正倫每咨稟之。時三歲玄奘不許講舊翻經。沖曰。君依舊經出家。若不許弘舊經者。君請還俗。更依新翻經。方許君此意。奘聞遂止。師亦命代弘經護法。強禦之士不可及也。僕射于志寧曰。此法師乃法界頭陀僧也。不可名實拘之。
通達
釋通達。雍州人。三十出家棲止無定。常以飲水啖菜任性游從。或攬折蒿藿生死而食。至於桃杏瓜果必生吞皮核。人問所由。云信施難棄也。貞觀己來稍顯神異。往至人家。歡笑則吉。愁慘則兇。或索財賄。或索功力。隨命多少即須依送。若違其語后失過前。有人騎驢歷寺遊觀。達往就乞惜而不施。其騎尋死。京室貴賤咸宗事之。禍福由其一言。說導唯存離著。所得財利並營寺宇。大將軍薛萬鈞。初聞異行迎宅供養。百有餘日不違正軌。忽於一夜索食慾啖。初不與之苦求不已。試與遂食。從爾已后稍改前跡。專顯變應其行多僻。欲往入內宿。將軍兄弟大怒打之幾死。仰而告曰。卿已打我
【現代漢語翻譯】 現代漢語譯本 還有一些人，專心學習大乘佛法並修行禪定，多年來每天吃的米飯和原來一樣沒有減少。一個地方有五十六個人，僅僅兩天就把米吃光了。這是因為他們不專心修禪，還學習其他的學問。沖法師說：『這不足為怪。能夠修行佛法的人，自然會得到佛祖眉間白毫的光明加持。』當時逃難的人越來越多，沒有地方可以投靠。山裡有老虎的洞穴。沖法師前去告訴老虎說：『現在有窮困的客人來投奔，可以容納他們嗎？』老虎竟然互相攜帶著離開了。等到災難解除后，沖法師就隨處弘揚佛法。沖法師雖然廣泛宣講經書和法術，但專門以《楞伽經》（Laṅkāvatāra Sūtra）立家。中書杜正倫經常向他請教。當時，玄奘（Xuánzàng）法師不允許講授舊的翻譯經文。沖法師說：『您是依據舊的經文出家的。如果不允許弘揚舊的經文，您就請還俗，再依據新的翻譯經文出家，才允許您這樣做。』玄奘法師聽了，就停止了。沖法師也被任命代替他弘揚經文，護持佛法。他是一位非常剛強有力的護法之士，沒有人可以比得上。僕射于志寧說：『這位法師是法界中的頭陀僧（dhūta，苦行僧）啊！不能用名聲和實際來拘束他。』
通達
釋通達（Shì Tōngdá），雍州人。三十歲出家，居無定所。常常以喝水吃菜來隨性遊走。有時採摘折斷的蒿草、豆莢等生吃。至於桃子、杏子、瓜果，必定生吞果皮和果核。人們問他原因，他說：『這是因為信徒的佈施難以丟棄啊。』貞觀年間以來，他逐漸顯現出一些神奇的異事。前往別人家，如果他歡笑，就預示著吉祥；如果他愁眉苦臉，就預示著兇險。有時索要錢財，有時索要勞力，必須按照他要求的數量依送。如果違背了他的話，後來的損失會超過之前的。有人騎著驢子在寺廟遊玩觀賞，通達法師前去乞討，那人吝惜而不施捨。那騎驢的人不久就死了。京城裡的貴族和平民都信奉他，把他的話當回事。禍福都由他一句話決定。他所說的道理只在于離棄執著。他得到的財物都用來經營寺廟。大將軍薛萬鈞（Xuē Wànjūn），最初聽說他的奇異行為，就迎接他到家裡供養。一百多天里，他都沒有違背正軌。忽然有一天晚上，他索要食物想要吃。薛萬鈞最初不給他，但他苦苦哀求不已。薛萬鈞試著給他，他就吃了。從此以後，他逐漸改變了之前的行為，專門顯現變化，他的行為也多有偏頗。他想要進入皇宮內院住宿。將軍的兄弟們非常憤怒，打了他幾乎要死。他仰面告誡他們說：『你們已經打了我』
【English Translation】 English version There were others who single-mindedly studied the Mahayana Buddhism and practiced Chan meditation. Over the years, their daily rice consumption remained the same. In one place, fifty-six people consumed all the rice in just two days. This was because they did not focus on Chan meditation and also studied other disciplines. Master Chong said, 'This is not surprising. Those who can practice the Dharma will naturally receive the blessings of the Buddha's white hair between his eyebrows (ūrṇā).' At that time, more and more people were fleeing from the disaster, and there was nowhere to take refuge. There were tiger dens in the mountains. Master Chong went to tell the tigers, 'Now there are poor guests seeking refuge, can you accommodate them?' The tigers actually carried each other away. After the disaster was resolved, Master Chong propagated the Dharma everywhere. Although Master Chong widely preached scriptures and spells, he specialized in the Laṅkāvatāra Sūtra. Du Zhenglun, a secretary of the imperial secretariat, often consulted him. At that time, Xuanzang did not allow the teaching of old translated scriptures. Master Chong said, 'You became a monk based on the old scriptures. If you are not allowed to propagate the old scriptures, please return to secular life and become a monk based on the newly translated scriptures, then you will be allowed to do so.' Xuanzang heard this and stopped. Master Chong was also appointed to propagate the scriptures and protect the Dharma in his place. He was a very strong and powerful protector of the Dharma, and no one could compare to him. Yu Zhining, a vice president of the Department of State Affairs, said, 'This Dharma master is a dhūta (ascetic monk) in the Dharma realm! He cannot be constrained by fame and reality.'
Tongda
Shì Tōngdá, a native of Yongzhou. He became a monk at the age of thirty and lived in no fixed place. He often wandered around at will, drinking water and eating vegetables. Sometimes he picked and broke artemisia, beans, etc., and ate them raw. As for peaches, apricots, melons, and fruits, he always swallowed the skin and pits raw. When people asked him why, he said, 'This is because the offerings of believers are difficult to discard.' Since the Zhenguan era, he gradually showed some miraculous events. When he went to someone's house, if he laughed, it foretold good luck; if he looked sad, it foretold misfortune. Sometimes he asked for money, sometimes he asked for labor, and it was necessary to send it according to the amount he requested. If his words were violated, the subsequent losses would exceed the previous ones. Someone was riding a donkey to visit temples, and Master Tongda went to beg, but the person was stingy and did not give. The donkey rider soon died. The nobles and commoners in the capital all believed in him and took his words seriously. Fortune and misfortune were determined by his words. The principles he spoke of only existed in abandoning attachments. The wealth he obtained was used to manage temples. General Xue Wanjun, upon first hearing of his strange behavior, welcomed him to his home for offerings. For more than a hundred days, he did not violate the proper path. Suddenly one night, he asked for food to eat. Xue Wanjun initially did not give it to him, but he begged bitterly. Xue Wanjun tried to give it to him, and he ate it. From then on, he gradually changed his previous behavior, specializing in showing changes, and his behavior was often biased. He wanted to enter the inner courtyard of the palace to stay. The general's brothers were very angry and beat him almost to death. He looked up and warned them, 'You have already beaten me.'
身肉都毀。血污不凈可作湯洗。待沸涌已脫衣入鑊。狀如冷水傍人怖之。猶索加火。遂合宅驚奉恣其寢處。曾負人錢百有餘貫。后既辦得無人可送。乃將錢寺門伺覓行人。隨負多少償達西市。眾皆止之。而達付不禁。及往勘償不失一文。時逢米貴欲設大齋。乃命寺家多令疏請。及至明旦來赴數千。而供度闃然不知何擬。大眾咎之。達曰。他許送供計非妄語。臨至齋時僧徒欲散。忽見熟食美膳連車接輿充道而來。即用施設。乃大餘長並供僧庫。都不委其所從來。食訖須臾人車不見。后不知其終。
岑阇黎
襄州禪居寺岑阇黎者。未詳何許人。住寺禪念為業。有先見之明。而寺居山藪資給素少。粒食不繼。岑每日將坩(口甘切)入郭乞酒而飲。又乞滿坩可三斗許。將還在道行飲。達寺坩亦空竭。明日復爾。在寺解齋。將篤坩就廚請粥三升。乃掛枝頭。入眾以杖打僧頭。從上至下人別一擊。日日如是。人以其卓越異常。或疑打已災散不辭受之。岑將粥入房。舊養黧犬一頭。並一寺內鼠乃有數千。每旦來集。犬鼠同食庭中堛滿。道俗共觀。一時失一鼠。岑悲惋無聊。必是犬殺。便告責犬。犬便㘅來。岑見懊惱以杖捶犬。將鼠埋已悲哀慟哭。寺僧被鼠嚙衣及箱以告于岑。岑總召諸鼠各令相保。一鼠無保。岑曰。汝何
【現代漢語翻譯】 現代漢語譯本：
身體和肉都被摧毀。血污不乾淨，可以用來作湯洗。等到水沸騰時，脫掉衣服進入鍋中。看起來像冷水一樣，旁邊的人都感到害怕。即使這樣，他還要求繼續加火。於是全家人都驚恐地順從他，任由他居住和休息。他曾經欠別人一百多貫錢。後來錢辦好了，卻沒有人可以送去。於是他拿著錢在寺廟門口等待尋找行人。根據所欠的多少，在西市償還。大家都阻止他，但他堅持要還。等到覈實償還時，一文錢都沒有差錯。當時正逢米價昂貴，他想舉辦大型齋會。於是命令寺廟多方請求施捨。等到第二天早上，來參加的人有數千。但是供品卻空空如也，不知道該怎麼辦。大家都責怪他。達說：『他答應送供品，估計不是假話。』臨近齋會時，僧人們想要散去。忽然看見熟食和精美的膳食，連車接輿，充滿道路而來。於是就用來施捨。大部分都給了大餘長和僧庫。都不知道這些東西是從哪裡來的。吃完飯後，一會兒人車就不見了。後來不知道他的結局。
岑阇黎（Cen Sheli，人名）
襄州禪居寺的岑阇黎，不知道是哪裡人。住在寺廟裡以禪修唸佛為業。有先見之明。但是寺廟地處偏僻的山林，物資供應很少，糧食不足。岑每天拿著坩（gān，一種陶器）到城裡乞討酒來喝。又乞討滿坩，大約有三斗。拿著酒在回來的路上喝。到達寺廟時，坩也空了。第二天又這樣。在寺廟裡解齋時，拿著坩到廚房要三升粥。然後掛在樹枝上。進入人群中，用棍子打僧人的頭。從上到下，每個人打一下。每天都這樣。人們認為他卓越不凡，或者認為被打后可以消災，所以不拒絕接受。岑拿著粥回到房間。以前養了一隻黑色的狗，還有寺廟裡的老鼠，大約有數千只。每天早上都聚集在一起。狗和老鼠一起在庭院裡吃東西，庭院裡到處都是。有一天，忽然少了一隻老鼠。岑感到悲傷和惋惜，一定是狗殺的。於是就責備狗。狗就跑過來咬他。岑見狀懊惱，用棍子打狗。將老鼠埋葬后，悲哀地痛哭。寺廟的僧人因為衣服和箱子被老鼠咬壞，告訴了岑。岑召集所有的老鼠，讓它們互相擔保。有一隻老鼠沒有人擔保。岑說：『你為什麼……』 English version:
His body and flesh were all destroyed. The unclean blood could be used as soup for washing. When the water boiled, he took off his clothes and entered the pot. Looking like cold water, the people beside him were frightened. Even so, he asked for more fire to be added. So the whole family was terrified and obeyed him, allowing him to live and rest as he pleased. He once owed people more than a hundred strings of cash. Later, when the money was ready, there was no one to send it to. So he took the money to the temple gate to wait for passersby. According to the amount owed, he repaid it in the West Market. Everyone tried to stop him, but he insisted on repaying. When the repayment was verified, not a single coin was missing. At that time, rice was expensive, and he wanted to hold a large vegetarian feast. So he ordered the temple to request donations from various sources. The next morning, thousands of people came to attend. But the offerings were empty, and no one knew what to do. Everyone blamed him. Da said, 'He promised to send offerings, and I guess it's not a lie.' As the vegetarian feast approached, the monks wanted to leave. Suddenly, cooked food and delicious meals, with carts and carriages connected, filled the road. So they were used for almsgiving. Most of them were given to Da Yu Chang and the temple's storehouse. No one knew where these things came from. After the meal, the people and carts disappeared in a moment. Later, no one knew his end.
Cen Sheli (Cen Sheli, a personal name)
Cen Sheli of Xiangzhou Chanju Temple, it is not known where he was from. He lived in the temple and practiced Chan meditation as his profession. He had foresight. But the temple was located in a remote mountain forest, and the supply of materials was very scarce, with insufficient food. Every day, Cen took a crucible (gān, a type of pottery) to the city to beg for wine to drink. He begged for a full crucible, about three dou (a unit of volume). He drank the wine on the way back. When he arrived at the temple, the crucible was also empty. He did this again the next day. When breaking the fast in the temple, he took the crucible to the kitchen to ask for three sheng (a unit of volume) of porridge. Then he hung it on a tree branch. He entered the crowd and used a stick to hit the monks' heads. From top to bottom, he hit each person once. He did this every day. People thought he was outstanding and extraordinary, or thought that being hit could dispel disasters, so they did not refuse to accept it. Cen took the porridge back to his room. He used to keep a black dog, and there were thousands of rats in the temple. Every morning they gathered together. The dog and the rats ate together in the courtyard, which was full of them. One day, suddenly one rat was missing. Cen felt sad and regretful, it must have been killed by the dog. So he blamed the dog. The dog then ran over to bite him. Cen was annoyed when he saw this, and beat the dog with a stick. After burying the rat, he cried sadly. The monks of the temple, because their clothes and boxes were gnawed by the rats, told Cen. Cen summoned all the rats and asked them to guarantee each other. One rat had no guarantor. Cen said, 'Why do you...'
【English Translation】 English version:
His body and flesh were all destroyed. The unclean blood could be used as soup for washing. When the water boiled, he took off his clothes and entered the pot. Looking like cold water, the people beside him were frightened. Even so, he asked for more fire to be added. So the whole family was terrified and obeyed him, allowing him to live and rest as he pleased. He once owed people more than a hundred strings of cash. Later, when the money was ready, there was no one to send it to. So he took the money to the temple gate to wait for passersby. According to the amount owed, he repaid it in the West Market. Everyone tried to stop him, but he insisted on repaying. When the repayment was verified, not a single coin was missing. At that time, rice was expensive, and he wanted to hold a large vegetarian feast. So he ordered the temple to request donations from various sources. The next morning, thousands of people came to attend. But the offerings were empty, and no one knew what to do. Everyone blamed him. Da said, 'He promised to send offerings, and I guess it's not a lie.' As the vegetarian feast approached, the monks wanted to leave. Suddenly, cooked food and delicious meals, with carts and carriages connected, filled the road. So they were used for almsgiving. Most of them were given to Da Yu Chang and the temple's storehouse. No one knew where these things came from. After the meal, the people and carts disappeared in a moment. Later, no one knew his end.
Cen Sheli (Cen Sheli, a personal name)
Cen Sheli of Xiangzhou Chanju Temple, it is not known where he was from. He lived in the temple and practiced Chan meditation as his profession. He had foresight. But the temple was located in a remote mountain forest, and the supply of materials was very scarce, with insufficient food. Every day, Cen took a crucible (gān, a type of pottery) to the city to beg for wine to drink. He begged for a full crucible, about three dou (a unit of volume). He drank the wine on the way back. When he arrived at the temple, the crucible was also empty. He did this again the next day. When breaking the fast in the temple, he took the crucible to the kitchen to ask for three sheng (a unit of volume) of porridge. Then he hung it on a tree branch. He entered the crowd and used a stick to hit the monks' heads. From top to bottom, he hit each person once. He did this every day. People thought he was outstanding and extraordinary, or thought that being hit could dispel disasters, so they did not refuse to accept it. Cen took the porridge back to his room. He used to keep a black dog, and there were thousands of rats in the temple. Every morning they gathered together. The dog and the rats ate together in the courtyard, which was full of them. One day, suddenly one rat was missing. Cen felt sad and regretful, it must have been killed by the dog. So he blamed the dog. The dog then ran over to bite him. Cen was annoyed when he saw this, and beat the dog with a stick. After burying the rat, he cried sadly. The monks of the temple, because their clothes and boxes were gnawed by the rats, told Cen. Cen summoned all the rats and asked them to guarantee each other. One rat had no guarantor. Cen said, 'Why do you...'
嚙人衣杖捶之。鼠不敢動。岑為寺貧便於講堂東白馬泉下濼(音洛)中延記。某處為廚庫。某處為倉廩。人並笑之。經宿水縮地出如語。便作遂令豐渥。又遙記云。卻後六十年當有愚人于寺南立重閣者。然寺基業不虧斗訟不可住耳。永徽中恰有人立重閣。由此相訟如其語焉。
慧悟
釋慧悟。未詳氏族。隱太白山中持誦華嚴經。服餌松術。忽於一時見一居士。來云相請居士騰身入空。令悟于衣帶中坐。攝以飛行至一道場。見五百異僧翔空而至。悟奄就末行。居士語曰。師受持華嚴是佛境界。何得於小聖下坐。遂即引於半千人之上。齋訖居士曰。本所齋意在師一人。雖有五百羅漢來食皆臨時相請耳。遂送還本處。有如夢覺。時高宗永徽中也。
法融
釋法融。姓韋。潤州延陵人。年十九入茅山依炅法師剃除服勤請道。貞觀十七年于牛頭山幽棲寺北巖下別立茅茨禪室。日夕思擇無缺寸陰。山有石室深可十步。融于中坐。忽有神蛇長丈餘。目如星火舉頭揚威。于室口經宿。見融不動遂去。因居百日。山素多虎。樵蘇絕人。自融入后往還無阻。又感群鹿依室聽伏曾無懼容。有二大鹿直入。通僧聽法三年而去。所住食廚基臨大壑。至於激水不可鑲階。乃顧步徘徊指東嶺曰。昔遠公拄錫朽鑲驚泉。若此可
【現代漢語翻譯】 現代漢語譯本： 嚙人衣裳，用杖捶打它，老鼠就不敢動了。岑公因為寺廟貧困，便在講堂東邊的白馬泉下的水邊（濼，音luò）規劃：某處作為廚房倉庫，某處作為糧倉。人們都嘲笑他。過了一夜，水退去，地面顯現，正如他所說的那樣，於是就按照規劃建造，使得寺廟變得豐饒富足。他又遙遙預言說：『六十年後，當有愚人在寺廟南邊建造重閣。然而寺廟的基業不會虧損，但爭鬥訴訟是不可避免的。』永徽年間，果然有人建造重閣，因此互相爭訟，正如他所預言的那樣。
慧悟
釋慧悟，不清楚他的氏族。隱居在太白山中，持誦《華嚴經》，服用松脂和茯苓。忽然有一天，他看見一位居士前來，說要邀請他。居士騰身飛入空中，讓慧悟坐在他的衣帶中，帶著他飛行到一個道場。他看見五百位奇異的僧人從空中飛來，慧悟只好坐在末位。居士對他說：『您受持《華嚴經》，這是佛的境界，怎麼能坐在小乘聖人的下座呢？』於是就把他引到五百人之上。齋飯完畢后，居士說：『我齋飯的本意是爲了您一個人，雖然有五百羅漢來吃飯，都是臨時邀請的。』於是送他回到原來的地方，就像做了一場夢一樣。這件事發生在唐高宗永徽年間。
法融
釋法融，姓韋，是潤州延陵人。十九歲時到茅山，依止炅法師剃度出家，勤奮地侍奉並請教佛法。貞觀十七年，他在牛頭山幽棲寺北巖下另外建造茅草屋禪室，日夜思考禪法，沒有一刻空閑。山裡有個石室，深約十步。法融在裡面打坐。忽然有一條神蛇，長一丈多，眼睛像星火一樣，抬起頭來，張揚著威勢，在石室口停留了一夜。看見法融一動不動，就離開了。法融因此在石室裡住了百日。山裡向來有很多老虎，樵夫和砍柴的人都不敢來。自從法融住進來以後，來往都沒有阻礙。又感得一群鹿靠近禪室，聽他講法，沒有絲毫的畏懼。有兩隻大鹿直接進入僧人的住所，聽法三年後才離開。他居住的廚房地基靠近深壑，想要引水卻無法砌筑臺階。於是他環顧徘徊，指著東邊的山嶺說：『以前遠公拄著錫杖，朽木鑲嵌，驚動了泉水。如果這裡可以……』
【English Translation】 English version: He would gnaw at people's clothes, and if you beat it with a stick, the rat would not dare to move. Because the temple was poor, Cen planned at the Bai Ma (White Horse) Spring below the lecture hall, designating a certain place as the kitchen and another as the granary. People laughed at him. Overnight, the water receded, and the ground appeared as he had said. So they built according to his plan, making the temple prosperous. He also predicted, 'Sixty years later, a foolish person will build a double-storied pavilion south of the temple. However, the temple's foundation will not be damaged, but disputes and lawsuits will be unavoidable.' During the Yonghui era, someone indeed built a double-storied pavilion, and consequently, they sued each other, just as he had predicted.
Huiwu (Wisdom Enlightenment)
Sh釋慧悟 (Shi Huiwu), his clan is unknown. He lived in seclusion in Mount Taibai, reciting the Huayan Sutra (Flower Garland Sutra), and consuming pine resin and Poria cocos. Suddenly, one day, he saw a layman come and say he was invited. The layman levitated into the air and had Huiwu sit in his sash, carrying him to a monastery. He saw five hundred extraordinary monks flying in. Huiwu reluctantly sat at the end. The layman said, 'You uphold the Huayan Sutra, which is the realm of the Buddha. How can you sit below the lesser saints?' So he led him above the five hundred. After the meal, the layman said, 'The intention of this meal was for you alone. Although five hundred Arhats came to eat, they were invited temporarily.' Then he sent him back to his original place, as if from a dream. This happened during the Yonghui era of Emperor Gaozong of Tang.
Farong (Dharma Rong)
Sh釋法融 (Shi Farong), surname Wei, was from Yanling in Runzhou. At the age of nineteen, he went to Mount Mao, where he was tonsured by Dharma Master Jiong, diligently serving and seeking the Dharma. In the seventeenth year of the Zhenguan era, he built a thatched hut hermitage north of Youqi Temple on Mount Niutou, contemplating Chan (Zen) day and night without a moment's rest. There was a stone chamber in the mountain, about ten steps deep. Farong sat in it. Suddenly, a divine snake, more than ten feet long, with eyes like starlight, raised its head and displayed its power, staying at the entrance of the chamber overnight. Seeing that Farong did not move, it left. Farong stayed in the stone chamber for a hundred days. The mountain had always been full of tigers, and woodcutters dared not come. Since Farong came, there were no obstacles to travel. He also attracted a group of deer to listen to him preach near the hermitage, without any fear. Two large deer even entered the monks' quarters, listening to the Dharma for three years before leaving. The foundation of the kitchen where he lived was near a deep ravine, and it was impossible to build steps to draw water. So he looked around and pointed to the eastern ridge, saying, 'In the past, Yuan Gong (Huiyuan) leaned on his staff, and the rotten wood startled the spring. If this could...'
居。會當清泉自溢。經宿東嶺忽涌飛泉。清白甘美冬溫夏冷。即激引登峰趣釜經廊。又二十一年十一月。巖下講法華經。於時素雪滿階法流不絕。于凝冰內獲花二莖。狀如芙蓉璨同金色。經於七日忽然失之。永徽三年邑宰請出建初講揚大品。僧眾千人至滅諍品。融乃縱其天辯商搉理義。地忽大動聽侶驚波。鐘磬香床並皆搖盪。寺外道俗安然不覺。顯慶元年司功蕭元善再三邀請。出在建初。融謂諸僧曰。從今一去再踐無期。離合之道此常規耳。辭而不免。遂出山門。禽獸哀號逾月不止。山澗泉池擊石涌砂一時填滿。房前大桐四株五月繁茂。一朝凋盡。至二年閏正月二十三日終於建初。春秋六十四矣。
智勤
釋智勤。俗姓朱氏。隋仁壽因舍利州別置大興國寺。勤少小以匡護為心。每處眾發言無不允睦。精誠勇猛事皆冥祐。初母患委頓爲念觀音。宅中樹葉之上皆現化佛。閤家並見。母疾遂除。又屬隋末荒亂諸賊競起。勤獨守此寺賊不敢凌。故得寺宇經像一無所損。諸寺湮滅不可目見。又一時權著俗衣以避兵刃。被賊圍繞而欲殺之。忽聞空中聲告。師可去俗衣。遂除外服。賊見頂禮。請將供養。經于數月。后投于蜀聽皓法師講。眾至三千。法師皆委令檢校。遂得安帖內外無事一人力也。又至唐初還歸鄧州。講維
【現代漢語翻譯】 現代漢語譯本 居住於此，恰逢清泉自然涌出。經過一夜，東嶺忽然涌出飛泉，清澈甘甜，冬溫夏涼。隨即引水登上峰頂，流經烹茶的灶和走廊。又過了二十一年十一月，在巖石下講《法華經》。當時白雪覆蓋臺階，講經說法如流水般不絕。在凝結的冰中發現了兩株花，形狀像芙蓉，光彩如同金色。過了七天忽然消失了。永徽三年，縣令邀請他到建初寺講《揚大品經》。僧眾千人，講到《滅諍品》時，智融便縱其天生的辯才，商討推敲經義。地面忽然劇烈震動，聽眾驚慌失措，鐘磬香爐都搖晃起來。寺外的百姓卻安然無覺。顯慶元年，司功蕭元善再三邀請他到建初寺。智融對眾僧說：『從今一去，再來之期遙遙無期。離合是世間常理。』推辭不掉，於是離開山門。禽獸哀號，一個月都不停止。山澗泉池擊石涌出砂石，一時填滿。房前的大桐樹四株，五月時還繁茂，一朝全部凋零。到顯慶二年閏正月二十三日，在建初寺圓寂，享年六十四歲。
智勤
釋智勤，俗姓朱氏。隋仁壽年間，因為供奉舍利而將舍利州另外設定了大興國寺。智勤從小就以匡扶佛教為己任。每次在眾人面前發言，都能使大家和睦相處。他精誠勇猛，所做之事都有冥冥中的佑助。當初他的母親病重，他便唸誦觀音菩薩名號。家中樹葉上都顯現出化佛，全家人都看到了，母親的疾病也因此痊癒。又適逢隋朝末年，天下荒亂，各路賊寇蜂擁而起。智勤獨自守護這座寺廟，賊寇不敢侵犯，因此寺廟的殿宇和經像都毫髮無損。其他寺廟都被摧毀，無法看到。他又曾一時權宜之計，穿著俗衣來躲避兵刃。被賊寇包圍，想要殺他。忽然聽到空中傳來聲音說：『法師可以脫下俗衣。』於是脫下外面的衣服，賊寇見狀頂禮膜拜，請求供養他，經過幾個月。後來到蜀地聽皓法師講經，聽眾多達三千人。法師將一切事務都委託他來管理，於是內外平安無事，這都是他一個人的功勞。又到唐朝初年，回到鄧州，講《維摩詰經》。
【English Translation】 English version He resided there, coinciding with a clear spring naturally overflowing. After a night, a flying spring suddenly gushed forth from the East Ridge, clear, white, sweet, warm in winter and cool in summer. Immediately, water was drawn to ascend the peak, passing through the cooking stove and corridors. Twenty-one years later, in November, he lectured on the Lotus Sutra (法華經). At that time, white snow covered the steps, and the flow of Dharma was incessant. Within the congealed ice, two flower stems were found, shaped like lotuses and as brilliant as gold. After seven days, they suddenly disappeared. In the third year of Yonghui (永徽), the county magistrate invited him to Jianchu Monastery (建初寺) to lecture on the Yang Da Pin Sutra (揚大品經). When the assembly of monks reached a thousand, and the lecture reached the Extinguishing Disputes chapter (滅諍品), Rong (融) unleashed his natural eloquence, discussing and scrutinizing the meaning of the scriptures. The ground suddenly shook violently, and the listeners were alarmed. The bells, chimes, and incense beds all swayed. The laypeople outside the monastery were calm and unaware. In the first year of Xianqing (顯慶), Sima Xiaoyuanshan (蕭元善) repeatedly invited him to Jianchu Monastery (建初寺). Rong (融) said to the monks, 'From this departure, there is no definite time for a return. Separation and reunion are the usual ways of the world.' Unable to refuse, he left the mountain gate. The birds and beasts wailed, not ceasing for over a month. The mountain streams and pools struck rocks, and sand gushed forth, filling them all at once. The four large paulownia trees in front of the house, which were flourishing in May, withered completely in a single morning. On the twenty-third day of the leap first month of the second year of Xianqing (顯慶), he passed away at Jianchu Monastery (建初寺), at the age of sixty-four.
Zhiqin (智勤)
The monk Zhiqin (智勤), whose lay surname was Zhu (朱). During the Renshou (仁壽) period of the Sui Dynasty, Daxingguo Monastery (大興國寺) was established separately in Sheli Prefecture (舍利州) because of the relics. From a young age, Zhiqin (智勤)'s heart was set on supporting and protecting Buddhism. Every time he spoke in public, he ensured harmony among everyone. He was sincere, courageous, and all his endeavors were blessed in secret. Initially, when his mother suffered from a debilitating illness, he recited the name of Avalokiteśvara (觀音). Images of manifested Buddhas appeared on the leaves of the trees in his home, which the whole family saw, and his mother's illness was cured. Furthermore, during the chaos at the end of the Sui Dynasty, when various bandits rose up in competition, Zhiqin (智勤) alone guarded this monastery, and the bandits dared not violate it. Therefore, the monastery's halls and images remained undamaged. Other monasteries were destroyed and could not be seen. He also temporarily wore secular clothing to avoid weapons. He was surrounded by bandits who wanted to kill him. Suddenly, a voice was heard in the air saying, 'The master can remove his secular clothes.' So he took off his outer garments. The bandits, seeing this, prostrated themselves and requested to make offerings to him, for several months. Later, he went to Shu (蜀) to listen to Dharma Master Hao (皓法師) lecture, with an audience of three thousand. The Dharma Master entrusted him with all the affairs to manage, so that there was peace and tranquility inside and outside, all due to his efforts alone. Furthermore, at the beginning of the Tang Dynasty, he returned to Deng Prefecture (鄧州) and lectured on the Vimalakirti Sutra (維摩詰經).
摩三論十餘遍。后隱於北山倚立十餘年。所居三所即今見存。恒聞谷中鐘聲。后尋巖嶺忽見一寺。宛麗奇常。入中禮拜。似有人住。如是數度。后更尋覓莫知所在。又居山內糧食將盡。其行道之處土自發起。遂除棄之明日復爾。如是再三。遂有谷現。因即深掘得粟二十餘碩。其粟粒大色赤稍異凡谷。時鄧州佛法陵遲。合州道俗就山禮請。愿出住持。遂感夢而出。其夢不詳子細。后時負像出山。中途忽闇莫知其路不得前進。俄有異火兩炬照路極明。因得見道送至村中。火方回滅村人並見無不驚異。永徽年初以見時事繁雜守房不出。向淹三載讀一切經兩遍。每讀經時恒見有神來聽。初中后夜嘗聞彈指謦欬之聲。至顯慶四年五月。欲終之前所有功德不周之處。曉夜經構使畢。人問何故如此忽速。答曰。無常之法何可保耶。至十五日。寺中樹木枝葉萎枯自然分析。禽鳥悲鳴遍於寺內。僧各驚問莫知所由。至十六日旦忽見昔聽經神來禮拜。語云莫禮。傍人無有見者。於是剃髮披衣在繩床內。手執香爐跏趺而坐。告諸弟子。汝可取大品經讀誦。至往生品訖。遂合掌坐而卒。停經數日顏色如舊。恒有異香聞于寺內。春秋七十四。
道宣
釋道宣。姓錢氏。丹徒人也。初母妊而夢月貫其懷。復夢梵僧語云。汝所妊者即梁朝
【現代漢語翻譯】 現代漢語譯本 他研習《摩訶般若波羅蜜經》、《中論》、《十二門論》十餘遍。之後隱居在北山，倚靠山崖站立十餘年。他居住過的三處地方至今仍然存在。他經常聽到山谷中傳來鐘聲。後來，他沿著巖石山嶺尋找，忽然看見一座寺廟，華麗奇特。他進入寺中禮拜，似乎有人居住。像這樣幾次之後，他再次尋找，卻不知道寺廟在哪裡了。他又住在山裡，糧食將要耗盡。在他修行的地方，泥土自己隆起。於是他剷除丟棄，第二天又這樣。像這樣再三發生。於是出現了一個山谷，他就深挖，得到粟米二十餘石。這些粟米顆粒大，顏色赤紅，與普通的粟米稍有不同。當時鄧州的佛法衰落，合州的出家、在家信徒就到山裡來禮請（指釋道宣）出山主持佛法。（釋道宣）於是感應到夢境而決定出山，夢境的具體內容不詳細。後來，他揹著佛像出山，途中忽然天黑，不知道路，無法前進。忽然有兩支奇異的火炬照亮道路，非常明亮。因此得以看見道路，被送到村中。火炬才消失，村裡的人都看見了，無不驚異。永徽初年，因為看到時事繁雜，他守在房中不出門。前後三年，讀誦《一切經》兩遍。每次讀經時，他經常看見有神來聽。初夜、中夜、后夜，常常聽到彈指和咳嗽的聲音。到顯慶四年五月，臨終之前，所有功德不圓滿的地方，他日夜籌劃使之完備。有人問他為什麼這樣匆忙，他回答說：『無常的法則，怎麼可以保證呢？』到十五日，寺中的樹木枝葉枯萎，自然斷裂，鳥類悲鳴，遍佈寺內。僧人們都驚恐詢問，不知道是什麼原因。到十六日早晨，忽然看見以前來聽經的神來禮拜，（釋道宣）說『不要禮拜』，旁邊的人沒有看見。於是剃髮、披上袈裟，在繩床上結跏趺坐，告訴眾弟子：『你們可以取《大品經》來讀誦，讀到《往生品》結束。』於是合掌坐化而去世。停放數日，顏色如舊。經常有奇異的香味在寺內飄散。春秋七十四歲。 道宣 釋道宣，姓錢氏，是丹徒人。當初他的母親懷孕時，夢見月亮進入她的懷中。又夢見一位梵僧說：『你所懷的孩子就是梁朝
【English Translation】 English version He studied the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) , Madhyamaka-karika (Fundamental Verses on the Middle Way), and Dvadasanikaya Sastra (Treatise on the Twelve Gates) more than ten times. Afterwards, he lived in seclusion on North Mountain, leaning against the cliffs for more than ten years. The three places where he resided still exist today. He often heard the sound of bells coming from the valley. Later, while searching along the rocky mountain ridges, he suddenly saw a temple, magnificent and extraordinary. He entered the temple to pay homage, and it seemed that someone lived there. After this happened several times, he searched again but could not find the temple. He also lived in the mountains, and his food was running out. Where he practiced, the soil rose up on its own. So he removed and discarded it, but the next day it was like that again. This happened three times. Then a valley appeared, and he dug deep and obtained more than twenty shi (unit of dry measure) of millet. The millet grains were large and reddish in color, slightly different from ordinary millet. At that time, the Buddha-dharma (Buddha's teachings) in Dengzhou was declining, so the monastic and lay followers of Hezhou came to the mountain to invite him (referring to Shi Daoxuan) to come out of the mountain to preside over the Buddha-dharma. Shi Daoxuan then sensed a dream and decided to come out of the mountain, but the details of the dream are not known. Later, he carried a Buddha image out of the mountain, but on the way it suddenly became dark, and he did not know the way and could not move forward. Suddenly, two strange torches illuminated the road, very brightly. Therefore, he was able to see the road and was sent to the village. The torches then disappeared, and the villagers all saw it and were amazed. In the early years of Yonghui, seeing that the affairs of the time were complicated, he stayed in his room and did not go out. For three years, he recited the Yiqiejing (all the sutras) twice. Every time he recited the sutras, he often saw gods coming to listen. In the early, middle, and late nights, he often heard the sound of finger snapping and coughing. In May of the fourth year of Xianqing, before his death, he planned day and night to complete all the incomplete merits. Someone asked him why he was in such a hurry, and he replied, 'How can the law of impermanence be guaranteed?' On the fifteenth day, the branches and leaves of the trees in the temple withered and broke naturally, and birds mourned throughout the temple. The monks were all frightened and asked what was the reason. On the morning of the sixteenth day, he suddenly saw the god who used to come to listen to the sutras come to pay homage. Shi Daoxuan said, 'Do not pay homage,' but no one around saw it. Then he shaved his head, put on his kasaya (monk's robe), sat in the lotus position on the rope bed, held an incense burner in his hand, and told the disciples, 'You can take the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) and recite it until the end of the Rebirth Chapter.' Then he joined his palms together and passed away while sitting. After being laid to rest for several days, his complexion remained the same. A strange fragrance often wafted through the temple. He was seventy-four years old. Daoxuan Shi Daoxuan, whose surname was Qian, was a native of Dantu. In the beginning, when his mother was pregnant, she dreamed that the moon entered her womb. She also dreamed that a Brahmin monk said, 'The child you are carrying is the Liang Dynasty'
僧祐律師。祐則南齊剡溪隱岳寺僧護也。宜從出家。既弱冠極力護持專精克念。感舍利現於寶函。乃晦跡於終南仿掌之谷。所居之水神人指之。穿地尺餘其泉迸涌。時號為白泉寺。猛獸馴伏每有所依。名花芬芳奇草蔓延。隋末遷豐德寺。嘗因獨坐。護法神告曰。彼清官村故凈業寺。地當寶勢道可習成。聞斯卜焉。焚功德香行般若舟定。時有群龍禮謁。若男若女化為人形。沙彌散心顧盻邪視。龍赫然發怒將搏攫之。尋追悔吐毒井中。具陳而去。宣乃令封閉。人或潛開往往煙上。審其神變或送異花一奩。形似棗花大如榆莢。香氣馝(蒲必切)馞(蒲骨切)數載宛然。又供奇果李杏梨柰。然其味甘其色潔非人間所遇也。門徒嘗欲舉陰事。先是潛通。以定觀根隨病與藥。皆此類也。宣嘗筑一罈。俄有長眉僧談知道者。復三果梵僧禮壇。贊曰。自佛滅後像法住世興發唯師一人也。干封二年春冥感天人來談律相。言鈔文輕重儀中舛誤皆譯之過非師之罪。請師改正。故今所行著述多是重修本是也。又有天人云。曾撰祇洹圖經。計人間紙帛一百許卷是也。貞觀中曾隱沁部雲室山。人睹天童給侍左右于西明寺夜行道足趺前階有物扶持履空無害。熟顧視之乃少年也。宣遽問何人中夜在此。少年曰。某非常人即毗沙門天王之子那吒也。護法之
故擁護和尚。時之久矣。宣曰。貧道修行無事煩太子。太子威神自在。西域有可作佛事者。愿為致之。太子曰。某有佛牙寶掌雖久頭目猶舍。敢不奉獻。俄授于宣。宣保銶供養焉。複次庭除有一天來禮謁。謂宣曰。律師當生睹史天宮持物一包云。是棘林香。爾後十旬安坐而化。干封二年十月三日也。春秋七十二。僧臘五十二。
英師
英禪師。居西京法海寺。有異人來謁曰。弟子知有水陸齋可以利益幽明。自梁武歿后因循不行。今大覺寺有吳僧義濟藏此儀文。愿師往求。以來月十五于山北寺如法修設。茍釋狴牢敢不知報。英公尋詣義濟。得儀文以歸即以所期日于山北寺修設。次日曛暮曏者異人與十數輩來謝曰。弟子即秦莊襄王也。又指其徒曰。此范睢穰侯白起王翦張儀陳軫。皆秦臣也。咸坐本罪幽囚陰府。大夜冥冥無能救護。昔梁武帝于金山寺設此齋時。前代紂王之臣皆免所苦。弟子爾時亦暫息苦。然以獄情未決不得出離。今蒙吾師設齋。弟子與此徒輩。並列國諸侯眾等皆乘善力將生人間。慮世異國殊故此來謝。言訖遂滅。自是儀文布行天下作大利益。
窺基
釋窺基。字洪道。姓尉遲氏。京兆長安人也。初基之生母裴氏。夢掌月輪吞之。寤而有孕。及乎盈月彌。與群兒弗類。數方誦習神晤
【現代漢語翻譯】 現代漢語譯本：因此擁護和尚。時間很久了。宣律師說：『貧道修行，沒有什麼事情可以煩勞太子。太子威嚴神通自在。西域有可以做佛事的人，希望您能為我引薦。』太子說：『我這裡有佛牙、寶掌，即使是頭目，我也願意捨棄，怎敢不奉獻呢？』隨即交給宣律師。宣律師珍藏供養。又有一次，庭院裡有一天人來禮拜，對宣律師說：『律師您將來會往生兜率天宮，拿著一個包裹，說是棘林香。』之後十旬，安詳坐化。干封二年十月三日，享年七十二歲，僧臘五十二年。
英師
英禪師，住在西京法海寺。有位奇異的人來拜訪說：『弟子知道有水陸齋，可以利益幽冥。自從梁武帝去世后，就因循不舉行了。現在大覺寺有吳僧義濟藏有這個儀文，希望禪師前去求取，在下個月十五日在山北寺如法地修設。如果能使我脫離地獄，怎敢不報答呢？』英禪師隨即前往義濟處，得到儀文后回來，就在約定的日子在山北寺修設。第二天傍晚，先前的那位奇異之人與十幾個人前來道謝說：『弟子就是秦莊襄王。』又指著他的隨從說：『這是范睢（Fan Sui），穰侯（Rang Hou），白起（Bai Qi），王翦（Wang Jian），張儀（Zhang Yi），陳軫（Chen Zhen），都是秦國的臣子。都因為生前的罪過被囚禁在陰府。漫漫長夜，沒有人能夠救護。過去梁武帝在金山寺設水陸齋時，前代商紂王的臣子都免除了痛苦。弟子那時也暫時停止了痛苦，但是因為獄情未決，不能脫離。現在蒙禪師您設齋，弟子與這些隨從，以及各國的諸侯等，都憑藉著善的力量將要轉生人間。考慮到世事變遷，國家不同，所以特來道謝。』說完就消失了。從此，水陸齋的儀文流傳天下，作了很大的利益。
窺基
釋窺基（Shi Kuiji），字洪道，姓尉遲（Yuchi）氏，京兆長安人。當初窺基的母親裴氏（Pei），夢見手掌托著月輪吞了下去，醒來后就懷孕了。等到滿月時，與其他的孩子不一樣，多次誦讀學習，神情領悟。
【English Translation】 English version: Therefore, they supported the monk for a long time. The lawyer Xuan said, 'This poor monk is cultivating and has nothing to trouble the prince with. The prince's majesty and supernatural powers are free and unhindered. If there is someone in the Western Regions who can perform Buddhist rituals, I hope you can introduce them to me.' The prince said, 'I have the Buddha's tooth and precious palm here. Even if it were my head and eyes, I would be willing to give them up. How could I dare not offer them?' He then handed them to the lawyer Xuan, who treasured and venerated them. Another time, a deva came to the courtyard to pay respects and said to the lawyer Xuan, 'Lawyer, you will be reborn in the Tushita Heaven, holding a package said to be the fragrance of the Thorny Forest.' After ten weeks, he passed away peacefully in meditation. It was the third day of the tenth month of the second year of Ganfeng. He was seventy-two years old, with fifty-two years as a monk.
Master Ying
Chan Master Ying lived in Fahaishi Temple in Xijing. A strange person came to visit and said, 'This disciple knows of the Water and Land Retreat (Shui Lu Zhai) that can benefit the visible and invisible realms. Since Emperor Wu of Liang passed away, it has been neglected. Now, the monk Yiji of Dajue Temple has this ritual text. I hope the master will go and seek it, and on the fifteenth of next month, set it up according to the Dharma at Shanbeisi Temple. If I am released from hell, how dare I not repay you?' Chan Master Ying then went to Yiji, obtained the ritual text, and returned. On the appointed day, he set it up at Shanbeisi Temple. The next day at dusk, the strange person from before came with a dozen others to thank him, saying, 'This disciple is King Zhuangxiang of Qin.' He then pointed to his followers and said, 'These are Fan Sui, Rang Hou, Bai Qi, Wang Jian, Zhang Yi, and Chen Zhen, all ministers of Qin. They are all imprisoned in the underworld for their sins. The long night is dark, and no one can save them. In the past, when Emperor Wu of Liang set up this retreat at Jinshan Temple, the ministers of King Zhou of the previous dynasty were all freed from their suffering. This disciple also temporarily ceased suffering at that time, but because the prison situation was unresolved, I could not leave. Now, thanks to the master's retreat, this disciple and these followers, as well as the various dukes of the states, will all be reborn in the human realm through the power of good deeds. Considering that the world changes and countries differ, we have come to thank you.' After speaking, he disappeared. From then on, the ritual text of the Water and Land Retreat spread throughout the world, bringing great benefit.
Kuiji
釋窺基 (Shi Kuiji), styled Hongdao, was from the Yuchi clan, and was a native of Chang'an in Jingzhao. Initially, Kuiji's mother, Lady Pei, dreamed of holding the moon in her palm and swallowing it. When she woke up, she was pregnant. When the month was full, he was different from other children, and he often recited and studied with a divine understanding.
精爽。至年十七遂預緇林。及乎入法奉敕為奘弟子。始住廣福寺。尋奉敕選聰慧穎脫者。入大慈恩寺躬事奘師學諸佛法。后游五臺山登太行。至西河古佛宇中宿。夢身在半山巖下有無量人唱苦聲。冥昧之間初不忍聞。徒步陟彼層峰。皆琉璃色。盡見諸國土仰望一城。城中有聲曰。住住咄。基公未合到此。斯須二天童自城出。問曰。汝見山下罪苦眾生否。答曰。我聞聲而不見形。童子遂投與一劍曰。剖腹當見矣。基自剖之。腹開有光兩道暉映山下。見無數人受苦。時童子入城持紙二及筆投捧而去。基極驚異。明日于寺中得彌勒上生經。以為彌勒化現。欲開廣之。遂援毫而授。筆端舍利纍纍而下。嘗造玉文殊像及金寫大般若經。皆獲瑞應。初宣律師以弘律感天廚供饌。每薄基三車之玩不甚為禮。基嘗訪宣。其日過午。而天饌不至。及基辭去天神乃降。宣責以後時。天神曰。適見大乘菩薩在此。翊衛嚴甚。故無自而入。宣聞之大驚。於是遐邇增敬焉。先是奘公親搜西域戒賢瑜伽師地論惟識宗。而師盡領其妙。世謂之慈恩教。以永淳元年十一月十三日卒于慈恩寺翻經院。春秋五十一。
洪昉
釋洪昉。本京兆人。幼而出家遂證道果。志在禪寂而亦以講經為事。門人常數百。一日昉夜初獨坐。有四人來前曰。鬼王閻
【現代漢語翻譯】 現代漢語譯本：精爽（形容精神飽滿）。十七歲時，他就加入了僧團。等到正式出家后，他奉旨成為玄奘（Xuanzang，唐代著名僧人，翻譯家）的弟子。最初住在廣福寺。不久后，又奉旨選拔聰慧穎悟的人，進入大慈恩寺親自侍奉玄奘法師，學習各種佛法。後來遊歷五臺山，登上太行山，在西河古佛寺中住宿。夢見自己身在半山巖下，有無數人在唱著痛苦的聲音，在昏暗中實在不忍心聽。徒步登上那層層山峰，都是琉璃的顏色，完全看見了各個國土，仰望一座城。城中有聲音說：『住住咄（語氣詞，表示禁止），基公（指窺基，Kuiji，玄奘弟子，法相宗創始人之一）還不到這裡的時候。』一會兒，兩個天童從城中出來，問道：『你看見山下受罪痛苦的眾生了嗎？』回答說：『我聽見聲音卻看不見形體。』童子於是給他一把劍說：『剖開肚子就應當看見了。』窺基自己剖開肚子，腹中發出兩道光芒，照耀山下，看見無數人正在受苦。當時童子進入城中，拿著兩張紙和筆投給他，捧著走了。窺基非常驚異。第二天在寺中得到《彌勒上生經》（Maitreya's Upper Birth Sutra），認為這是彌勒（Maitreya，未來佛）的化現，想要弘揚它，於是拿起筆來講述，筆端舍利（Sarira，佛教聖物，通常指高僧火化后的遺物）接連不斷地落下。他曾經建造玉文殊像（Manjusri，智慧的象徵）以及用金書寫《大般若經》（Mahaprajnaparamita Sutra），都獲得了吉祥的應驗。當初宣律師（Daoxuan，唐代律師，南山律宗創始人）因為弘揚戒律而感得天廚供奉食物，每次對窺基的三輛車的玩物不怎麼在意，不很以禮相待。窺基曾經拜訪宣律師，那天過了中午，而天廚的食物沒有送來。等到窺基告辭離去，天神才降臨，宣律師責備他來晚了。天神說：『剛才看見大乘菩薩（Mahayana Bodhisattva）在這裡，護衛非常嚴密，所以無法進入。』宣律師聽了非常驚訝，於是遠近的人都更加尊敬窺基。在此之前，玄奘親自蒐集西域戒賢（Silabhadra，那爛陀寺住持，瑜伽行唯識學派大師）的《瑜伽師地論》（Yogacarabhumi-sastra）唯識宗（Yogacara），而窺基法師完全領會了其中的精妙。世人稱之為慈恩教（Cien School）。在永淳元年十一月十三日圓寂于慈恩寺翻經院，享年五十一歲。 洪昉（Hongfang，人名） 釋洪昉（釋，佛教僧人的尊稱）是京兆人。年幼時出家，最終證得道果。志向在於禪定寂靜，但也以講解佛經為事業。門人常常有數百人。一天晚上，洪昉剛開始獨自靜坐，有四個人來到他面前說：『鬼王閻（鬼王閻，可能是指閻羅王，Yama，冥界之王）』
【English Translation】 English version: Jing Shuang (describing someone full of energy). At the age of seventeen, he joined the Sangha (Buddhist monastic order). After formally becoming a monk, he was ordered to become a disciple of Xuanzang (a famous monk and translator of the Tang Dynasty). He initially resided in Guangfu Temple. Soon after, he was ordered to select intelligent and insightful individuals to personally serve Dharma Master Xuanzang at Daci'en Temple and study various Buddhist teachings. Later, he traveled to Mount Wutai and ascended Mount Taihang, staying overnight in the Ancient Buddha Temple of Xihe. He dreamed that he was halfway up a mountain rock, with countless people chanting in voices of suffering, which he couldn't bear to hear in the dimness. He walked up the layered peaks, all of which were the color of lapis lazuli, and completely saw the various lands, looking up at a city. A voice in the city said, 'Stop, stop, tut (an interjection expressing prohibition), Master Kuiji (a disciple of Xuanzang and founder of the Faxiang School) is not yet meant to be here.' After a while, two celestial children came out of the city and asked, 'Have you seen the suffering beings below the mountain?' He replied, 'I hear the voices but do not see the forms.' The children then gave him a sword, saying, 'Cut open your belly and you shall see.' Kuiji cut open his own belly, and two rays of light shone from his abdomen, illuminating the foot of the mountain, and he saw countless people suffering. At that time, the children entered the city, brought out two pieces of paper and a pen, gave them to him, and left. Kuiji was very surprised. The next day, he obtained the Maitreya's Upper Birth Sutra (Maitreya, the future Buddha) in the temple, believing it to be a manifestation of Maitreya, and wanting to propagate it, he took up the pen to explain it, and Sarira (Buddhist relics, usually referring to the remains of eminent monks after cremation) fell continuously from the tip of the pen. He once built a jade Manjusri statue (Manjusri, the symbol of wisdom) and wrote the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) in gold, both of which received auspicious responses. Initially, Vinaya Master Daoxuan (a Tang Dynasty Vinaya master and founder of the Nanshan Vinaya School) received heavenly kitchen offerings for propagating the precepts, and he did not pay much attention to Kuiji's three carriages of playthings, not treating him with much courtesy. Kuiji once visited Vinaya Master Daoxuan, and that day it was past noon, but the heavenly kitchen offerings had not arrived. When Kuiji bid farewell and left, the heavenly deities descended, and Vinaya Master Daoxuan rebuked them for being late. The heavenly deities said, 'Just now, I saw a Mahayana Bodhisattva (Mahayana Bodhisattva) here, with very strict protection, so I could not enter.' Vinaya Master Daoxuan was very surprised to hear this, and from then on, people far and near became more respectful of Kuiji. Before this, Xuanzang personally collected Silabhadra's (abbot of Nalanda Monastery, master of the Yogacara school) Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) Yogacara in the Western Regions, and Dharma Master Kuiji fully understood its essence. The world called it the Cien School. He passed away in the translation院(translation courtyard) of Cien Temple on the thirteenth day of the eleventh month of the first year of Yongchun, at the age of fifty-one. Hongfang (a personal name) 釋Hongfang (Shi, an honorific title for Buddhist monks) was a native of Jingzhao. He left home at a young age and eventually attained the fruit of the path. His aspiration was in meditation and tranquility, but he also took lecturing on Buddhist scriptures as his career. His disciples often numbered in the hundreds. One night, Hongfang had just begun to sit alone in meditation when four people came before him and said, 'Ghost King Yama (Ghost King Yama, possibly referring to Yama, the King of the Underworld)'
羅今為小女疾止造齋請師臨赴。昉曰。吾人汝鬼。何以能至。四人曰。阇黎但行。弟子能致之。昉從之。四人乘馬。人持繩床一足遂北行。可數百里。至一山。山復有小朱門。四人請昉閉目。未食頃。人曰。開之已到王庭矣。其宮闕室屋崇峻非常。侍衛嚴飾頗侔人主。鬼王具冠衣降階迎禮。王曰。有小女久疾。今幸而痊。欲造少福修一齋。是以請師臨顧。齋畢自令侍送無慮。於是請入宮中。其齋場嚴飾華麗。僧且萬人佛像至多。一如人間事。昉仰視空中不見白日。如人間重陰狀。須臾王夫人後宮數百人皆出禮謁。王女年十四五。貌獨病色。昉為贊禮。愿畢見諸人持千餘牙盤食到。以次佈於僧前坐。昉于大床別置名饌甚香潔。昉且欲食之。鬼王白曰。師若長住此當餐鬼食。不敢留師。請不食。昉懼而止。齋畢。餘食猶數百盤。昉見侍衛臣吏向千人皆有欲食之色。昉請王賜之餘食。王曰。促持去賜之。諸官拜謝相顧喜笑。口開達于兩耳。王因跪曰。師既惠顧無他供養。有絹五百匹奉師。請為受八關齋戒。師曰。鬼絹紙也。吾不用之。王曰。自有人絹奉師。因為受八關齋戒。戒畢。王又令前四人者依前送之。昉忽開目已到所居。天猶未曙。門人但謂入禪不覺所適。昉忽開目命火照床。前五百縑在焉。弟子問之。乃言其故。昉
既禪行素高聲價日盛。頃到鬼所但神往耳。而其形不動。未幾晨坐。有二天人其質殊麗。拜謁請曰。南天王提頭賴吒請師至天供養。昉許之。因敷天衣坐昉。二人執衣舉而騰空。斯須已到南天。王領侍從曲躬禮拜曰。師道行高遠。諸天愿睹師講誦。是以輒請師。因置高座坐昉。其道場崇麗殆非人間過百千倍。天人皆長大身有光明。其殿堂樹木皆是七寶盡有光彩奪人目睛。昉初到天形質猶人也。見天王之後身自長大與天人等。設諸珍饌皆自然味。甘美非常。食畢王因請入宮。更設供具談話款至。其侍衛天官兼鬼神甚眾。后忽言曰。弟子欲至三十三天議事。請師且少留。又戒左右曰。師欲遊觀所在聽之。但莫使到後園。再三言而去。去後昉唸曰後園有何不利而不欲吾到之。伺無人之際竊至後園。其園甚大泉流池沼。樹木花葯處處皆有。非人間所識漸漸深入。遙聞大呻叫聲不可忍聽。遂到其傍見大銅柱。徑數百尺高千丈柱有穿孔左右傍達。或以銀鐺鎖其頂。或穿其胸骨者。至有數萬。頭皆夜叉也。鋸牙鉤爪身倍于天人。見禪師至叩頭言饑曰。我以食人故為天王所鎖。今乞免我。我若得脫但人間求他食。必不敢食人為害。為飢渴所逼。發此言時口中火出。問其鎖早晚。或云毗婆尸佛出世時。動則數千萬年。亦有三五輩老者。言
誠志懇僧許解其縛。而遽還。斯須王至。先問師頗游後園乎。左右曰無。王乃喜坐定。昉曰。適到後園。見鎖眾生數萬。彼何過乎。王憮然曰。師果游後園。然小慈是大慈之賊。師不須問。昉又固問。王曰。此諸惡鬼常害於人唯食人肉。非諸天防護。世人已為此鬼食盡。此皆大惡鬼。不可以理待。故鎖之。昉曰。適見三五輩。老者頗誠言。但人間求他食請免之。若此曹不食之。餘者亦可舍也。王曰。此鬼言。何可信。昉固請。王目左右命解老者三五人來。俄而解至。叩頭曰。蒙恩釋放。年已老矣。今得去必不敢擾人。王曰。以禪師故放汝到人間。若更食人此度重來當令苦死。皆曰。不敢。於是釋去。未久忽見王庭前有神至。自稱山嶽川瀆之神。被甲面金色奔波。言曰。不知何處忽有四五夜叉到人間殺人食肉甚眾不可制。故白之。王謂昉曰。弟子言何如。適語師小慈是大慈之賊。此惡鬼言寧可保任。語諸神曰。促擒之。俄而諸神執夜叉到。王怒曰。何違所請。命斬其手足以鐵鎖貫胸。曳去而鎖之。昉乃請還。又令前二人送至寺。寺已失昉二七日。而在天猶如少頃。昉于陜城中選空曠地造龍光寺。又建病坊常養病者數百人。寺極崇麗遠近道俗歸者如雲。則為釋提桓因所請矣。昉晨方漱。有夜叉至其前。左肩頭施五色毯。而
【現代漢語翻譯】 現代漢語譯本 誠志懇切的和尚請求釋放他們，國王立刻答應了。不久國王駕到，先問禪師是否去後花園遊覽過。侍從回答說沒有。國王這才高興地坐下。智昉禪師說：『我剛才去了後花園，看見鎖著數萬生靈，他們犯了什麼過錯呢？』國王不高興地說：『禪師果然去了後花園。小慈悲是大慈悲的賊啊，禪師不必多問。』智昉禪師堅持追問。國王說：『這些惡鬼經常危害人類，專門吃人肉。如果不是諸天神保護，世人早就被這些鬼吃光了。他們都是大惡鬼，不能用常理對待，所以才鎖著他們。』智昉禪師說：『我剛才看到三五個老鬼，他們很誠懇地說，只求在人間找些其他食物，請放過他們。如果放了這些不吃人肉的，其餘的也可以放了。』國王說：『這些鬼的話，怎麼能相信呢？』智昉禪師堅持請求。國王示意侍從，命令放那三五個老鬼過來。一會兒，老鬼被放了過來，叩頭說：『感謝大王恩典釋放，我們年紀大了，如果能離開這裡，一定不敢再擾亂人間。』國王說：『因為禪師的緣故，放你們到人間。如果再吃人肉，下次再來，一定讓你們痛苦而死。』老鬼們都說：『不敢。』於是國王釋放了他們。沒過多久，忽然看見王庭前有神降臨，自稱是山嶽川瀆之神，身披鎧甲，面色金黃，急匆匆地稟告說：『不知道從哪裡忽然來了四五個夜叉（Yaksa，一種守護神或惡鬼），到人間殺人吃肉，數量很多，無法制止，所以前來稟告。』國王對智昉禪師說：『我的話怎麼樣？我剛才就對禪師說小慈悲是大慈悲的賊。這些惡鬼的話哪裡能保證可信？』於是命令眾神說：『快去捉拿他們。』一會兒，眾神抓著夜叉來到。國王憤怒地說：『為什麼違背所說的話？』於是砍斷他們的手腳，用鐵鎖穿透胸膛，拖走並鎖了起來。智昉禪師這才告辭返回。國王又命令先前釋放的兩個老鬼送智昉禪師回寺廟。智昉禪師離開寺廟已經十四天了，但在天上就像過了很短的時間。智昉禪師在陜城中選擇空曠的地方建造龍光寺。又建立了病坊，經常贍養數百名病人。寺廟極其雄偉壯麗，遠近的僧人和俗人都像云一樣歸附，這是因為釋提桓因（Śakro devānām indraḥ，佛教的護法神）的邀請啊。智昉禪師早上剛要漱口，有個夜叉來到他面前，左肩上披著五色毯子。
【English Translation】 English version The monk, with sincere and earnest requests, asked for their release, and the king immediately granted it. Soon after, the king arrived and first inquired whether the master had visited the back garden. The attendants replied in the negative. Only then did the king happily sit down. Zhi Fang Chan Shi (智昉禪師, a Chan master) said, 'I just went to the back garden and saw tens of thousands of beings locked up. What offense have they committed?' The king said displeasedly, 'Master indeed visited the back garden. Small compassion is the thief of great compassion; Master need not ask further.' Zhi Fang Chan Shi (智昉禪師, a Chan master) insisted on inquiring. The king said, 'These evil ghosts often harm humans and specifically eat human flesh. If it weren't for the protection of the devas (deva, gods), humans would have been eaten up by these ghosts long ago. They are all great evil ghosts and cannot be treated with ordinary reasoning, hence they are locked up.' Zhi Fang Chan Shi (智昉禪師, a Chan master) said, 'I just saw three to five old ghosts who sincerely said they only seek other food in the human realm and asked to be spared. If these who do not eat human flesh are released, the rest can also be released.' The king said, 'How can the words of these ghosts be trusted?' Zhi Fang Chan Shi (智昉禪師, a Chan master) insisted on requesting. The king signaled to the attendants and ordered the three to five old ghosts to be brought over. Soon, the old ghosts were released and kowtowed, saying, 'Thank you, Your Majesty, for the grace of release. We are old, and if we can leave here, we will certainly not disturb humans again.' The king said, 'For the sake of the Chan master, I release you to the human realm. If you eat human flesh again, next time you come, I will make you suffer and die.' They all said, 'We dare not.' Thus, the king released them. Not long after, suddenly a god arrived before the royal court, claiming to be the god of mountains, rivers, and streams, wearing armor, with a golden face, and hurriedly reported, 'I don't know from where suddenly four or five Yakshas (Yaksa, a type of guardian deity or demon) came to the human realm, killing and eating humans in great numbers, and they cannot be controlled, so I come to report.' The king said to Zhi Fang Chan Shi (智昉禪師, a Chan master), 'What do you say to my words? I just told the master that small compassion is the thief of great compassion. How can the words of these evil ghosts be guaranteed to be trustworthy?' Then he ordered the gods, 'Quickly capture them.' Soon, the gods brought the Yakshas (Yaksa, a type of guardian deity or demon) . The king angrily said, 'Why did you violate your words?' Then he cut off their hands and feet, pierced their chests with iron chains, dragged them away, and locked them up. Zhi Fang Chan Shi (智昉禪師, a Chan master) then bid farewell and returned. The king also ordered the two old ghosts who had been released earlier to escort Zhi Fang Chan Shi (智昉禪師, a Chan master) back to the temple. Zhi Fang Chan Shi (智昉禪師, a Chan master) had been away from the temple for fourteen days, but in the heavens, it was like a short time. Zhi Fang Chan Shi (智昉禪師, a Chan master) chose an open space in Shaanxi city to build the Longguang Temple. He also established a sick ward, often supporting hundreds of patients. The temple was extremely magnificent, and monks and laypeople from far and near flocked to it like clouds, which was due to the invitation of Śakro devānām indraḥ (Śakro devānām indraḥ, a protector deity in Buddhism). In the morning, as Zhi Fang Chan Shi (智昉禪師, a Chan master) was about to rinse his mouth, a Yaksha (Yaksa, a type of guardian deity or demon) came before him, with a five-colored blanket draped over his left shoulder.
言曰。釋迦天王請師講大涅槃經。昉默然還坐。夜叉遂搩繩床置於左膊。曰請師合目。因舉其左手而伸其右足曰。請師開目。視之已到善法堂。禪師既至天堂天光眩目開不能得。天帝曰。師念彌勒。昉遽念之。於是目開不眩。而人身卑小仰視天形不見其際。天帝又曰。禪師又念彌勒佛。身形當大。如言念之。三念而身三長遂與天等。天帝與諸天禮敬言曰。弟子聞師善講大涅槃經。為日久矣。今諸天欽仰敬設道場。因請大師講經聽受。昉曰。講經之事誠不為勞。然昉病坊之中病者數百。恃昉為命。常行乞以給之。今若留連講經。人間動涉年歲。恐病人餒死。今也固辭。天帝曰。道場已成斯愿已久。因請大師勿為辭也。昉不可忽空中有大天人身又數倍于天。天帝敬起迎之。大天人言曰。大梵天王有敕。天人既去。天帝憮然曰。本欲留師講經。今梵天有敕不許。然師已至。豈不能暫開經卷少講宗旨令天人信受。昉許之。於是置食。食器皆七寶飲食香美精妙倍常。禪師食已。身毛孔皆出異光。毛孔之中盡能觀見諸物。方悟天身勝妙也。既食設金高座敷以天衣。昉遂登座。其善法堂中諸天數百千萬。兼四天王各領徒眾同會聽法。階下左右則有龍王夜叉諸鬼神人非人等。皆合掌而聽。昉因開涅槃經。首講一紙余。言辭典暢備宣宗旨
【現代漢語翻譯】 現代漢語譯本： 他說：『釋迦天王（Śakra-devānām-Indra，佛教的護法神）請您講《大涅槃經》（Mahāparinirvāṇa-sūtra）。』 釋昉（釋迦昉禪師）默然回到座位。夜叉（Yakṣa，一種守護神）於是抬起繩床，放在左肩上，說：『請禪師閉上眼睛。』 接著舉起他的左手，伸出他的右腳，說：『請禪師睜開眼睛。』 他睜眼一看，已經到了善法堂（Sudharmā）。禪師到了天堂，天光耀眼，睜不開眼睛。天帝（Devendra）說：『禪師念彌勒（Maitreya，未來佛）。』 釋昉立刻唸誦彌勒。於是眼睛睜開，不再眩暈。但是他的人身顯得卑微渺小，仰視天人的身形，看不到邊際。天帝又說：『禪師再念彌勒佛（Maitreya Buddha），身形應當變大。』 他按照所說的唸誦。唸誦了三次，身形增長了三次，與天人一樣高大。天帝與眾天人禮敬他說：『弟子們聽說禪師善於講解《大涅槃經》已經很久了。現在眾天人欽佩仰慕，恭敬地設定道場，因此請大師講解經文，讓我們聽受。』 釋昉說：『講解經文的事情，我並不覺得勞累。然而我在寺院裡，有數百名病人，依賴我為生。我經常乞討來供給他們。現在如果我在這裡逗留講解經文，人間就會過去很長的時間，恐怕病人會餓死。現在我堅決推辭。』 天帝說：『道場已經建成，這個願望已經很久了，因此請大師不要推辭。』 釋昉不同意。忽然空中有位大天人，身形比天帝還要大幾倍。天帝恭敬地起身迎接他。大天人說：『大梵天王（Mahābrahmā）有旨意。』 天人離開后，天帝悵然若失地說：『本來想留禪師講解經文，現在梵天王有旨意不允許。然而禪師已經來了，難道不能暫時打開經卷，稍微講解一下宗旨，讓天人信受嗎？』 釋昉答應了。於是擺上食物。餐具都是七寶製成，飲食香美精妙，比人間的好很多倍。禪師吃完后，全身的毛孔都發出奇異的光芒，毛孔之中都能看見各種事物。這才明白天人的身體是多麼勝妙。吃完飯後，擺設了金製的高座，鋪上天衣。釋昉於是登上高座。在善法堂中，有數百萬的天人，加上四大天王（Caturmahārājakāyikas）各自帶領部眾一同來聽法。臺階下左右則有龍王（Nāga-rāja）、夜叉（Yakṣa）、各種鬼神人非人等，都合掌聽法。釋昉於是開始講解《涅槃經》，首先講了一紙多一點的內容，言辭流暢，充分宣揚了經文的宗旨。
【English Translation】 English version: He said, 'Śakra-devānām-Indra (釋迦天王, the king of gods in Buddhism) requests the master to lecture on the Mahāparinirvāṇa-sūtra (大涅槃經).' Shi Fang (釋迦昉禪師, Chan Master Shi Fang) silently returned to his seat. The Yakṣa (夜叉, a type of guardian deity) then lifted the rope bed and placed it on his left shoulder, saying, 'Please close your eyes, Master.' Then, raising his left hand and extending his right foot, he said, 'Please open your eyes, Master.' Upon opening his eyes, he had already arrived at Sudharmā (善法堂). The Chan Master, having arrived in heaven, found the heavenly light dazzling and could not open his eyes. Devendra (天帝, the lord of the devas) said, 'Master, contemplate Maitreya (彌勒, the future Buddha).' Shi Fang immediately contemplated Maitreya. Thereupon, his eyes opened without being dazzled. However, his human form appeared small and insignificant, and looking up at the forms of the devas, he could not see their limits. Devendra then said, 'Chan Master, contemplate Maitreya Buddha (彌勒佛) again, and your form should become larger.' He contemplated as instructed. After contemplating three times, his form grew three times, becoming equal in size to the devas. Devendra and the devas paid homage to him, saying, 'Disciples have long heard that the Master is skilled in lecturing on the Mahāparinirvāṇa-sūtra. Now, all the devas admire and revere you, and have respectfully prepared a Dharma assembly. Therefore, we request the Master to lecture on the sutra for us to hear and receive.' Shi Fang said, 'Lecturing on the sutra is not a burden for me. However, in my monastery, there are hundreds of sick people who depend on me for their lives. I often beg to provide for them. If I stay here lecturing on the sutra, a long time will pass in the human realm, and I fear the sick will starve to death. Therefore, I firmly decline.' Devendra said, 'The Dharma assembly has been prepared, and this wish has been long-held. Therefore, please do not decline, Master.' Shi Fang disagreed. Suddenly, a great deva appeared in the sky, his form several times larger than Devendra. Devendra respectfully rose to greet him. The great deva said, 'Mahābrahmā (大梵天王, the great Brahma king) has an edict.' After the deva left, Devendra said with disappointment, 'Originally, I wanted to keep the Master to lecture on the sutra, but now the Brahma king has issued an edict forbidding it. However, since the Master has already arrived, could you not temporarily open the sutra scroll and briefly explain the essence, so that the devas may believe and accept it?' Shi Fang agreed. Then, food was set out. The utensils were all made of seven treasures, and the food was fragrant, delicious, and exquisite, many times better than that of the human realm. After the Chan Master ate, all the pores of his body emitted strange light, and within the pores, all things could be seen. Only then did he realize how wonderful the body of a deva was. After eating, a golden high seat was set up, covered with heavenly robes. Shi Fang then ascended the seat. In the Sudharmā hall, there were hundreds of millions of devas, along with the Caturmahārājakāyikas (四大天王, the Four Heavenly Kings) each leading their retinues to listen to the Dharma. Below the steps, on the left and right, were Nāga-rājas (龍王, Dragon Kings), Yakṣas (夜叉), and various ghosts, spirits, humans, and non-humans, all listening with their palms joined. Shi Fang then began to lecture on the Nirvāṇa Sutra, first lecturing on a little more than one page, his words fluent and fully expounding the essence of the sutra.
。天帝大稱讚功德。開經畢又令前夜叉送至本寺。弟子已失昉二十七日矣。
華嚴和尚
華嚴和尚。學于神秀。禪宗謂之北祖。嘗在洛都天官寺。弟子三百餘人。每日堂食和尚嚴整瓶缽必須齊集。有弟子夏臘道業高出流輩。而性煩褊躁。時因臥疾不隨眾赴會。一沙彌瓶缽未足。來詣此僧頂禮云。欲上堂無缽。如可暫借明日當自置之。僧不與曰。吾缽受持已數十年。借汝必恐損之。沙彌懇告曰。上堂食頃而歸。豈便毀損。至於再三。僧乃借之。曰吾愛缽如命。必若有損同殺我也。沙彌得缽捧持兢懼。食畢將歸。僧已催之。沙彌持缽下堂。不意磚破蹴倒遂碎之。少頃僧又催之。既懼遂至僧所作禮承過且千百拜。僧大叫曰。汝殺我也。怒罵至甚。因之病亟一夕而卒。爾後經時。和尚于嵩山嶽寺。與弟子百餘人方講華嚴經。沙彌亦在聽位。忽聞寺外山谷中若風雨聲。和尚遂招此沙彌。令於己背後立。須臾見一大蛇長七八丈。大四五圍。直入寺來努目張口。左右皆欲奔走。和尚戒之不令動。蛇漸至講堂升階睥睨若有所求。和尚以錫杖止之云住。蛇欲至座遂俯首閉目。和尚戒之。以錫杖扣其首曰。既明所業。今當迴向三寶。令諸僧齊聲為之念佛。與受三歸五戒。此蛇宛轉而去。時亡僧弟子已有登會者。和尚召謂曰。此
【現代漢語翻譯】 現代漢語譯本：天帝大大讚嘆此功德。開經完畢后又命令之前的夜叉送回本寺。弟子已經遺失了昉二十七天了。
華嚴和尚
華嚴和尚，師從神秀（Shenxiu）。禪宗稱他為北祖。曾經在洛都（Luodu）天官寺（Tianguan Temple）。有弟子三百餘人。每日堂食時，和尚都嚴格要求瓶缽必須全部到齊。有一位弟子夏臘（Xia La，僧侶的年齡）和道業都高出同輩，但是性格煩躁。當時因為臥病沒有隨眾參加。一位沙彌（Shami，小和尚）瓶缽不足，來拜見這位僧人，頂禮說：『想要上堂，但是沒有缽。如果可以暫時借用，明天一定自己置辦。』僧人不給，說：『我的缽已經受持數十年，借給你恐怕會損壞。』沙彌懇切地請求說：『只是上堂吃飯一會兒就歸還，怎麼會毀壞呢？』這樣再三懇求。僧人這才借給他，說：『我愛缽如愛命，如果有所損壞就如同殺了我一樣。』沙彌得到缽后，捧著它非常小心謹慎。吃完飯準備歸還時，僧人已經催促了。沙彌拿著缽下堂，不小心被破磚絆倒，把缽摔碎了。一會兒僧人又來催促。沙彌非常害怕，於是到僧人那裡作禮，承認過錯，拜了千百拜。僧人大叫說：『你殺了我啊！』憤怒地責罵到了極點。因此病情加重，一夜之間就去世了。此後經過一段時間，和尚在嵩山（Song Mountain）岳寺（Yue Temple），與一百多位弟子正在講華嚴經。沙彌也在聽經的位置。忽然聽到寺外山谷中像風雨一樣的聲音。和尚於是叫這位沙彌，讓他站在自己背後。一會兒看見一條大蛇，長七八丈，粗四五圍，直接進入寺廟，怒目張口。左右的人都想奔跑逃走。和尚制止他們不讓他們動。蛇漸漸來到講堂，走上臺階，斜眼看著，好像在尋找什麼。和尚用錫杖制止它，說『住！』蛇想要到座位前，於是低下頭閉上眼睛。和尚告誡它，用錫杖敲打它的頭說：『既然明白了所作的業，現在應當迴向三寶。』讓眾僧一起為它唸佛，為它受三歸五戒。這條蛇蜿蜒而去。當時去世僧人的弟子已經有參加法會的。和尚叫他來，對他說：
【English Translation】 English version: The Heavenly Emperor greatly praised this merit. After the sutra recitation was completed, he ordered the previous Yaksha (Yaksha, a type of celestial being) to return it to the temple. The disciple had already lost Fang for twenty-seven days.
The Huayan (Huayan, a school of Mahayana Buddhism) Monk
The Huayan Monk studied under Shenxiu (Shenxiu). The Chan (Zen) school called him the Northern Patriarch. He once resided at Tianguan Temple (Tianguan Temple) in Luodu (Luodu). He had over three hundred disciples. Every day during the communal meal, the monk strictly required that all bowls and alms bowls be present. One disciple, whose Xia La (Xia La, monastic age) and Dharma practice excelled his peers, was of a restless and irritable nature. At that time, due to illness, he did not attend the gathering with the others. A Shami (Shami, novice monk), lacking a bowl and alms bowl, came to pay respects to this monk, prostrating and saying, 'I wish to attend the Dharma assembly, but I do not have a bowl. If it is possible to borrow one temporarily, I will acquire my own tomorrow.' The monk refused, saying, 'I have upheld my bowl for several decades. I fear it will be damaged if I lend it to you.' The Shami earnestly pleaded, saying, 'I will only use it for the duration of the meal and return it. How could it be damaged?' He pleaded again and again. The monk then lent it to him, saying, 'I cherish my bowl as I cherish my life. If it is damaged in any way, it will be as if you have killed me.' The Shami received the bowl, holding it with great care and trepidation. When he was about to return it after the meal, the monk was already urging him. As the Shami was descending the steps with the bowl, he accidentally tripped on a broken brick and shattered the bowl. A moment later, the monk urged him again. The Shami was very frightened, so he went to the monk, prostrated, and confessed his fault, bowing hundreds of times. The monk cried out, 'You have killed me!' He scolded him furiously. As a result, his illness worsened, and he died overnight. Some time later, the monk was at Yue Temple (Yue Temple) on Song Mountain (Song Mountain), lecturing on the Huayan Sutra with over a hundred disciples. The Shami was also present in the audience. Suddenly, they heard a sound like wind and rain in the mountain valley outside the temple. The monk then called this Shami and had him stand behind him. In a moment, they saw a large snake, seven or eight Zhang (Zhang, a unit of length) long and four or five spans in circumference, entering the temple directly, glaring and opening its mouth. Everyone around wanted to run away. The monk restrained them, not allowing them to move. The snake gradually approached the lecture hall, ascended the steps, and looked around as if searching for something. The monk stopped it with his Khakkhara (Khakkhara, a Buddhist staff), saying, 'Stop!' The snake wanted to approach the seat, so it lowered its head and closed its eyes. The monk admonished it, tapping its head with his Khakkhara, saying, 'Now that you understand the karma you have created, you should now dedicate it to the Triple Gem (Triple Gem, Buddha, Dharma, Sangha).' He had the monks chant the Buddha's name together for it and administer the Three Refuges and Five Precepts. The snake coiled away. At that time, the deceased monk's disciple was already attending the assembly. The monk called him over and said to him,
蛇汝之師也。修行累年合證果位。為臨終之時惜一缽故怒此沙彌。遂作一蟒蛇。適此來者欲殺此沙彌。更若殺之當墮大地獄無出期也。賴吾止之與受禁戒。今當舍此身矣。汝往尋之。弟子受命而出。蛇行所過草木開靡如車路焉。行十四五里至深谷間。此蛇自以其首叩石而死矣。歸白和尚。和尚曰。此蛇今已受生在裴郎中宅作女。亦甚聰慧。年十八當亡。即卻為男。然後出家修道。裴郎中即我門徒。汝可入城為吾省問之。其女今已欲生而甚艱難。汝便可救之。時裴寬為兵部郎中。即和尚門人也。弟子受命入城。遙指裴家。遇裴請假在宅。遂令報云。華嚴和尚傳語。郎中出見神色甚憂。僧問其故。云妻欲產已六七日。燭燈相守甚危困矣僧曰。某能救之。遂令于堂門外凈牀蓆。僧人焚香擊磬呼和尚者三。夫人安然而產一女。後果十八年而卒。
清虛
釋清虛。姓唐氏。梓州人也。立性剛決桀黠難防。忽迴心長誦金剛般若。三業偕齊無有懈怠。嘗于山林持誦。有七鹿馴擾若傾聽焉。聲息而去。又鄰居失火連薨灰燼。唯虛之屋飆焰飛過略無焦灼。長安二年獨遊藍田悟真寺上方北院。舊無井泉人力不及。遠取于澗掣瓶荷甕運致極勞。時華嚴大師法藏。聞虛持經靈驗。乃請祈泉。即入彌勒閣內焚香經聲達旦者三。忽心中
【現代漢語翻譯】 現代漢語譯本： 蛇是他的老師。修行多年本應證得果位，卻因為臨終時吝惜一隻缽，遷怒於沙彌，因此轉產生一條蟒蛇。恰好這條蛇要來殺這個沙彌，如果殺了，必定墮入大地獄，永無出頭之日。幸虧我阻止了他，併爲他授了禁戒，現在他將要捨棄這個蛇身了。你前去尋找他吧。弟子領命而出。蟒蛇爬行經過的地方，草木都分開倒伏，如同車路一般。走了十四五里路，到達一個深谷中，這條蛇自己用頭撞擊石頭而死。弟子回來稟告和尚。和尚說：『這條蛇現在已經轉生到裴郎中家裡做女兒了，非常聰明伶俐，十八歲時會夭亡，之後會轉為男身，然後出家修道。裴郎中是我的門徒，你可以進城去替我問候他。他的女兒現在將要出生，但生產非常艱難，你可以去救她。』當時裴寬擔任兵部郎中，是和尚的門人。弟子領命進城，遠遠地就找到了裴家。正巧裴寬請假在家，於是讓人通報說：『華嚴和尚有話要說。』郎中出來相見，神色非常憂愁。僧人問他原因，他說妻子生產已經六七天了，徹夜守候著，情況非常危急。僧人說：『我能救她。』於是讓人在堂門外準備一張乾淨的牀蓆，僧人焚香擊磬，呼喚和尚的名字三次。夫人安然生下一個女兒，果然十八年後去世，之後會轉為男身。
清虛
釋清虛，姓唐，是梓州人。天性剛強果決，桀驁不馴難以防範。忽然回心轉意，長期誦讀《金剛般若經》，身口意三業都精進不懈怠。曾經在山林中持誦經文，有七隻鹿馴順地圍繞著他，好像在傾聽一樣，然後才悄然離去。又鄰居家失火，房屋全部被燒成灰燼，只有清虛的房屋，火焰飛過，卻絲毫沒有被燒焦。長安二年，獨自遊歷藍田悟真寺上方北院。舊時沒有井泉，人力無法到達，需要從遠處的水澗取水，用瓶子和甕運送，非常辛苦。當時華嚴大師法藏，聽說清虛持誦經文非常靈驗，於是請他祈求泉水。清虛就進入彌勒閣內，焚香誦經，聲音響徹到天亮三次，忽然心中...
【English Translation】 English version: The snake was his teacher. After years of cultivation, he should have attained enlightenment, but because he was stingy with a bowl at the time of his death and angered a Shami (novice monk), he was reborn as a python. It happened that this snake wanted to kill this Shami, and if he had killed him, he would surely have fallen into the great hell, with no hope of escape. Fortunately, I stopped him and gave him precepts, and now he is about to abandon this snake body. Go and find him. The disciple accepted the order and went out. Where the python crawled, the grass and trees parted and fell, like a road for a cart. After walking fourteen or fifteen li (Chinese mile), he arrived at a deep valley, where the snake struck its head against a rock and died. The disciple returned and reported to the monk. The monk said, 'This snake has now been reborn as a daughter in the house of Pei Langzhong (official title), and she is very intelligent. She will die at the age of eighteen, and then be reborn as a male, and then leave home to cultivate the Tao (path). Pei Langzhong is my disciple, you can go into the city and greet him for me. His daughter is about to be born, but the birth is very difficult, you can go and save her.' At that time, Pei Kuan was serving as a Bingbu Langzhong (official title), and was a disciple of the monk. The disciple accepted the order and entered the city, and found the Pei family from afar. It happened that Pei Kuan was on leave at home, so he had someone report, 'The Huayan (name of a Buddhist school) monk has something to say.' The Langzhong came out to meet him, looking very worried. The monk asked him the reason, and he said that his wife had been in labor for six or seven days, and they had been watching over her all night, and the situation was very critical. The monk said, 'I can save her.' So he had someone prepare a clean bed mat outside the hall door, and the monk burned incense, struck a chime, and called the monk's name three times. The lady gave birth to a daughter peacefully, and indeed died eighteen years later, and then will be reborn as a male.
Qingxu
釋Qingxu (Buddhist name)，姓Tang (family name)， was a native of Zizhou (place name). He was naturally strong and decisive, unruly and difficult to guard against. Suddenly he changed his mind and recited the Diamond Sutra (金剛般若, Jīngāng bōrě) for a long time, and his body, speech, and mind were diligent and unremitting. Once he was reciting scriptures in the mountains and forests, and seven deer surrounded him obediently, as if listening, and then quietly left. Also, a neighbor's house caught fire, and all the houses were burned to ashes, but only Qingxu's house, the flames flew over, but it was not scorched at all. In the second year of Chang'an (era name), he traveled alone to the Beiyuan (North Courtyard) above Wuzhen Temple (悟真寺) in Lantian (place name). There was no well in the old days, and manpower could not reach it, and it was necessary to fetch water from the distant stream, and transport it with bottles and urns, which was very hard. At that time, Huayan (華嚴) Master Fazang (法藏), heard that Qingxu's recitation of scriptures was very effective, so he asked him to pray for a spring. Qingxu then entered the Maitreya (彌勒) Pavilion, burned incense and recited scriptures, the sound resounded until dawn three times, suddenly in his heart...
似見三玉女在閣西北山腹以刀子剜地。隨便有水。虛熟記其處遂趨起掘之。果獲甘泉用之不竭。四年從少林寺坐夏。山頂有一佛室甚寬敞。人無敢到者。云鬼神居宅焉。嘗有律師恃其戒行夜往念律。見一巨人以矛刺之。狼狽下山逡巡氣絕。又持火頭金剛咒僧。時所宗重。眾謂之曰。君咒力無雙能宿彼否。曰斯焉足懼。於是赍香火入坐持咒。俄而神出以手攬足。投之間下。七日不語精神昏倒。虛聞之曰。下趣鬼物敢爾。即往彼如常誦經。夜聞堂中似有聲甚厲。即念十一面觀音咒。又聞堂中似有兩牛鬥。佛像皆振咒既亡效。還持本經一契。帖然相次。影響皆絕。自此居者無患。神遂移去。神龍二年準詔入內祈雨。二十七日雪降。中宗以為未濟時望。令就寺更祈請。即于佛殿內精禱並煉一指。才及一宵雨足千里。指復如舊才遇大水寺屋皆墊溺。其院無苦若無澇沒。凡諸異驗皆如此也。
金師
僧金師。新羅人。居睢陽。謂錄事參軍房琬云。太守裴寬當改。琬問何時。曰明日午敕書必至。當與公相見於郡西南角。琬專候之。午前有驛使兩封牒到。不是琬以為謬也。至午又一驛使送牒來云。裴公改為安陸別駕。房遽命駕迎僧。身又自去。果於郡西南角相遇裴。召問僧云。官雖改其服不改。然公甥侄各當分散。及后敕
【現代漢語翻譯】 現代漢語譯本：我好像看見三個玉女在閣的西北山腹用刀子挖地，隨便就有水流出。虛公牢牢記住那個地方，於是前去挖掘，果然挖出甘甜的泉水，取之不盡用之不竭。四年後，虛公在少林寺坐夏安居。山頂有一間佛室，非常寬敞，但是沒有人敢去，都說是鬼神居住的地方。曾經有一位律師，仗著自己持戒精嚴，晚上前去念律，看見一個巨人用矛刺他，狼狽地逃下山，沒過多久就斷氣了。又有一位持火頭金剛咒的僧人，當時備受推崇，眾人對他說：『您的咒力無雙，能在那兒過夜嗎？』僧人說：『這有什麼可怕的。』於是帶著香火進入佛室打坐持咒。一會兒，神出現，用手抓住他的腳，把他扔到下面。七天不說話，精神昏倒。虛公聽說了這件事，說：『下等的鬼物，竟敢這樣！』就前往佛室，像往常一樣誦經。晚上聽到堂中好像有非常厲害的聲音，就念誦十一面觀音咒。又聽到堂中好像有兩頭牛在打鬥，佛像都震動了，咒語已經沒有效果。於是改持誦《本經》的一段經文，貼在佛像上，所有的聲響和影響都消失了。從此以後，居住在那裡的人沒有了禍患，神也離開了。神龍二年，虛公奉詔進入皇宮祈雨，二十七天下雪。中宗認為這還不夠，希望他繼續祈請，就讓他在佛殿內虔誠祈禱，並且焚燒一根手指。才過了一個晚上，就下了一場大雨，遍及千里。手指也恢復如初。後來遇到大水，寺廟的房屋都被淹沒，只有虛公的院子沒有遭受水災。各種奇異的靈驗之事，都是這樣。 金師 僧人金師，是新羅人，居住在睢陽。他對錄事參軍房琬說，太守裴寬要被調走了。房琬問什麼時候，金師說，明天中午，皇帝的敕書必定會到，我會在郡的西南角與您相見。房琬特意在那裡等候。上午有驛使送來兩封公文，但都不是，房琬認為金師說錯了。到了中午，又有一位驛使送來公文說，裴寬被調任為安陸別駕。房琬急忙準備車馬去迎接金師，自己也親自前往。果然在郡的西南角與裴寬相遇。裴寬召來金師問道，『我的官職雖然變了，但是我的官服沒有變。』金師說，『您的外甥和侄子們各自都要分散了。』後來敕書
【English Translation】 English version: I seemed to see three jade maidens digging the ground with knives in the northwest mountain belly of the pavilion. Water flowed out casually. Xu (a monk's name) firmly remembered the place and then went to dig it. He indeed obtained a sweet spring that was inexhaustible. Four years later, Xu sat in summer retreat at Shaolin Temple. There was a very spacious Buddha room on the top of the mountain, but no one dared to go there, saying that it was the residence of ghosts and gods. Once, a Vinaya master, relying on his strict observance of precepts, went to recite the Vinaya at night and saw a giant stabbing him with a spear. He fled down the mountain in a panic and died shortly after. There was also a monk who chanted the Fire Head Vajra Mantra, who was highly respected at the time. The crowd said to him, 'Your mantra power is unparalleled, can you spend the night there?' The monk said, 'What is there to fear?' So he brought incense and fire into the Buddha room to sit and chant the mantra. After a while, the god appeared, grabbed his feet with his hands, and threw him down. He did not speak for seven days and was mentally unconscious. When Xu heard about this, he said, 'Inferior ghosts, how dare you do this!' He went to the Buddha room and recited scriptures as usual. At night, he heard a very loud sound in the hall, so he recited the Eleven-Faced Avalokitesvara Mantra. He also heard two cows fighting in the hall, and the Buddha statues were shaking. The mantra was no longer effective. So he changed to reciting a section of the 'Original Sutra', and pasted it on the Buddha statue. All the sounds and influences disappeared. From then on, those who lived there had no trouble, and the god moved away. In the second year of Shenlong (dynasty era), Xu was ordered to enter the palace to pray for rain, and it snowed on the twenty-seventh day. Emperor Zhongzong thought it was not enough and hoped that he would continue to pray, so he asked him to pray sincerely in the Buddha hall and burn a finger. Only one night later, there was a heavy rain that covered thousands of miles. The finger also returned to its original state. Later, when there was a great flood, the houses of the temple were submerged, but Xu's courtyard was not flooded. All kinds of strange and miraculous events were like this. Master Jin The monk Jin (a monk's name) was a native of Silla (ancient Korean kingdom), residing in Suiyang. He said to Fang Wan (a person's name), the recording secretary, 'Prefect Pei Kuan (a person's name) will be transferred.' Fang Wan asked when. Jin said, 'Tomorrow at noon, the imperial edict will surely arrive, and I will meet you at the southwest corner of the prefecture.' Fang Wan waited there specifically. In the morning, an envoy delivered two official documents, but neither was the one. Fang Wan thought Jin was wrong. At noon, another envoy delivered a document saying that Pei Kuan had been transferred to Anlu as a separate driver. Fang Wan hurriedly prepared carriages and horses to welcome Jin, and went there himself. He indeed met Pei Kuan at the southwest corner of the prefecture. Pei Kuan summoned Jin and asked, 'Although my official position has changed, my official uniform has not changed.' Jin said, 'Your nephews and nieces will each be scattered.' Later, the imperial edict
至除別駕紫紱猶存。甥侄之徒各分散矣。
神僧傳卷第六 大正藏第 50 冊 No. 2064 神僧傳
神僧傳卷第七
慧安
釋慧安。姓衛氏。荊州支江人也。其貌端雅紺䰂(音采)青目。修學法門無不該貫。大業中開通濟渠追集夫丁。饑殍相望。安巡乞多缽食救其病乏。存濟者眾。麟德元年游終南山石壁而止。時所居原谷之間。早霜傷苗稼。安居處獨無。聖歷二年四月。告門人學眾曰各歸閉戶。至三更有神人至。扈衛森森和鈴鉠鉠。風雨偕至。其神旋繞其院數遭。安與之語丁寧告誡。再拜而去。或問其故曰。吾為嵩山神受菩薩戒也天后嘗問安甲子。對曰。不記也。曰何不記耶。乃曰。生死之身如循環乎。環無起盡何用記為。而又此心流注中間無間。見漚起滅者亦妄想耳。從初識至動相滅時。亦只如此。何年月可記耶。天后稽顙焉。聞安闕井。敕為鑿焉。安曰。此下有赤祥慎其傷物。將及泉見蝦䗫金色。蠢然出沮洳間。合其懸記。帝倍加欽重。景龍三年三月三日。囑門人曰。吾死已將尸向林間。待野火自焚之。勿違吾愿。俄爾萬回和尚來。見安猖狂執手言論移刻。旁侍傾耳都不體會。至八日閉戶偃身而寂春秋一百三十。
僧伽
僧伽大師。西域人也。俗姓何氏。唐龍
【現代漢語翻譯】 至於除授別駕紫紱的官職，也仍然保留著。外甥侄子之輩都各自離散了。
神僧傳卷第六 大正藏第 50 冊 No. 2064 神僧傳
神僧傳卷第七
慧安
釋慧安（Shi Hui'an），姓衛氏，是荊州支江人。他的容貌端正文雅，有紺色的頭髮（音采），青色的眼睛。對於佛法的修習沒有不通達的。大業年間，開鑿通濟渠徵調百姓，飢餓而死的人彼此相望。慧安巡迴乞討食物，救濟那些生病缺乏食物的人，被他救濟存活的人很多。麟德元年，他遊歷終南山，在石壁旁停了下來。當時他所居住的山谷之間，早霜傷害了莊稼，只有慧安居住的地方沒有受到損害。聖歷二年四月，他告訴門人弟子們說：『你們各自回去關好門。到三更時分，會有神人到來。』護衛眾多，鈴鐺發出和諧的聲音。風雨一同到來。神在他居住的院子周圍盤旋了好幾次。慧安與神說話，懇切地告誡他。神再次拜謝后離去。有人問他原因，他說：『我（慧安）是為嵩山神授菩薩戒。』天后（指武則天）曾經問慧安的生辰八字，慧安回答說：『不記得了。』天后說：『為什麼不記得呢？』慧安於是說：『生死之身就像循環一樣，循環沒有開始和結束，為什麼要記住呢？而且這個心念流動不息，中間沒有間斷。看到水泡生起和滅去，也只是虛妄的念想罷了。從最初的意識產生到動相滅去的時候，也只是這樣，有什麼年月可以記住呢？』天后聽后叩頭表示敬佩。聽說慧安居住的地方缺少井，天后下令為他鑿井。慧安說：『這下面有紅色的徵兆，要小心不要傷到東西。』將要挖到泉水時，出現了蝦蟆，是金色的，在泥濘中蠕動而出。這與他之前的預言相符，皇帝更加欽佩他。景龍三年三月三日，慧安囑咐門人說：『我死後，把屍體放在樹林間，等待野火自己焚燒它。不要違揹我的願望。』不久萬回和尚來了，見到慧安后，行為異常，拉著慧安的手說了很久的話。旁邊侍奉的人側耳傾聽，但都不明白他們在說什麼。到八日，慧安關上門，躺下身體而去世，享年一百三十歲。
僧伽
僧伽大師（Sengqie Dashi），是西域人，俗姓何氏。唐龍
【English Translation】 As for the conferred official position of Biejia with the purple ribbon, it was still retained. The nephews and nieces were all scattered.
Biographies of Divine Monks, Volume 6 Taisho Tripitaka Volume 50, No. 2064, Biographies of Divine Monks
Biographies of Divine Monks, Volume 7
Huian
The Venerable Huian (Shi Huian) of the Wei family, was a native of Zhijiang in Jingzhou. His appearance was dignified and refined, with dark hair (pronounced cai) and blue eyes. He was versed in all aspects of Dharma practice. During the Daye era, when the Tongji Canal was being dug and people were conscripted, many starved to death. Huian went around begging for food to help those who were sick and lacked food, and many were saved by him. In the first year of the Linde era, he traveled to Zhongnan Mountain and stopped by a stone wall. At that time, in the valley where he lived, early frost damaged the crops, but only Huian's residence was unaffected. In April of the second year of the Shengli era, he told his disciples: 'Go back and close your doors. At the third watch of the night, divine beings will arrive.' There were many guards, and the bells made harmonious sounds. Wind and rain came together. The divine beings circled his courtyard several times. Huian spoke to the divine beings, earnestly admonishing them. The divine beings bowed again and left. Someone asked him the reason, and he said: 'I (Huian) am bestowing the Bodhisattva precepts on the deity of Mount Song.' Empress Dowager (referring to Wu Zetian) once asked Huian about his birth date, and Huian replied: 'I don't remember.' The Empress Dowager said: 'Why don't you remember?' Huian then said: 'The body of birth and death is like a cycle. A cycle has no beginning or end, so why remember it? Moreover, this mind flows continuously without interruption. Seeing bubbles rise and disappear is just a false thought. From the initial arising of consciousness to the moment when the moving aspect ceases, it is just like that. What year or month can be remembered?' The Empress Dowager bowed in admiration after hearing this. Hearing that Huian's residence lacked a well, the Empress Dowager ordered a well to be dug for him. Huian said: 'There is a red omen below, be careful not to harm anything.' When the spring was about to be reached, a toad appeared, golden in color, wriggling out of the mud. This matched his previous prediction, and the emperor admired him even more. On the third day of the third month of the third year of the Jinglong era, Huian instructed his disciples: 'After I die, place my body in the forest and wait for the wildfire to burn it by itself. Do not disobey my wishes.' Soon, the monk Wanhui came, and upon seeing Huian, he behaved strangely, holding Huian's hand and talking for a long time. Those serving nearby listened intently, but did not understand what they were saying. On the eighth day, Huian closed the door, lay down, and passed away, at the age of one hundred and thirty.
Sengqie
The Venerable Sangha (Sengqie Dashi) was a native of the Western Regions, with the secular surname He. During the Tang Long
朔初來游此土。隸名于楚州龍興寺。自此始露神異。初將弟子慧儼至於泗洲臨淮縣。信義坊乞地施標。將建伽藍。于其標下掘得古香積寺銘記並金像一軀。上有普照王佛字。居人嘆異云。天眼先見。吾曹安得不施乎。於是爭求佈施。嘗臥賀跋氏家。身忽長其床榻各三尺許。人莫不驚怪。次現十一面觀音形。其家舉族欣慶倍加信重。遂舍宅而建寺焉。由此奇異之蹤變現不一。初伽化行江表止嘉禾靈光寺。彼澤國也。民家漁梁矰弋交午。伽苦敦喻。其諸殺業陷墮於人。宜疾別圖生計。因而裂網折竿者多矣。伽閑而宴息。見神告曰。天方亢陽百姓苗死。身胡藏其懶龍耶。伽曰。為之奈何。神曰。若今夕但小指出窗隙外。其如何。伽依之。其夜霆擊異常。質明視之微有紅線脈焉。伽曰。吾與此壤無緣。乃行抵晉陵見國祥寺荒廢。乃留衣于殿梁而去。後人聞異香芬馥。伽嘗記之曰。伊寺有人王重興去三十年後果有僧。俗姓全為檀那矣。通天萬歲中於山陽眾中。懸知嫌鄙伽者。乃昌言曰。吾有五十萬錢奉助功德。勿生橫議。伽于淮岸招呼一船曰。汝有財施吾可寬刑獄。汝所載者剽略得耳。盜依言盡舍。佛殿由是立成。無幾盜敗拘於揚子縣獄。伽乘雲下慰喻言無苦。不日果赦文至免死矣。昔在長安附馬都尉武攸暨有疾。伽以澡罐水噀
【現代漢語翻譯】 現代漢語譯本 朔初來此遊歷，隸屬於楚州龍興寺。自此開始顯露神異。起初帶領弟子慧儼前往泗洲臨淮縣的信義坊，請求劃地作為標誌，準備建造伽藍（僧伽藍摩，寺院）。在標誌下挖掘出古香積寺的銘記以及一尊金像，上面有『普照王佛』的字樣。當地居民驚歎道：『天眼已經先看到了，我們怎麼能不佈施呢？』於是爭相請求佈施。曾經在賀跋氏家休息，身體忽然變長，床榻也各自長了三尺多，人們無不驚怪。接著顯現十一面觀音的形象，賀跋氏全家欣喜慶賀，更加信重，於是捨棄住宅而建造寺廟。由此，奇異的軌跡變現不一。 起初，伽（指僧伽，此處指僧伽大師）在江表一帶弘法，停留在嘉禾的靈光寺。那裡是水鄉，百姓用漁網、魚梁、弓箭等捕殺動物。伽苦口婆心地勸導他們，說這些殺生之業會使人墮落，應該儘快另謀生計。因此，毀壞漁網、折斷魚竿的人很多。伽閑暇時休息，夢見神告訴他說：『現在天旱，百姓的莊稼都快死了，你為何要隱藏你的懶龍呢？』伽問：『該怎麼辦呢？』神說：『如果今晚只用小指伸出窗外，會怎麼樣呢？』伽照做了。當晚雷聲大作，非常異常。天亮后看，只有細微的紅線脈絡。伽說：『我與這片土地沒有緣分。』於是前往晉陵，看到國祥寺荒廢，便將衣服留在殿樑上離開了。後來人們聞到奇異的香味。伽曾經記下這件事說：『這座寺廟會有人王來重新興建，三十年後果然有僧人，俗姓全，成為檀越（施主）。』 通天萬歲年間，在山陽的僧眾中，伽預先知道有人嫌棄鄙視自己，於是公開說：『我有五十萬錢，奉獻來幫助功德，不要產生橫加議論。』伽在淮岸招呼一條船說：『你如果有錢財佈施，我可以減輕刑獄。你所載的都是搶劫所得。』盜賊聽從他的話，全部捨棄了贓物。佛殿因此得以建成。沒過多久，盜賊事敗被拘禁在揚子縣的監獄裡。伽乘雲降下，安慰他們說沒有苦難。不久果然有赦免的文書到達，免除了他們的死罪。 過去在長安，駙馬都尉武攸暨生病，伽用澡罐里的水噴灑。
【English Translation】 English version Shuo first came to travel in this land and was affiliated with Longxing Temple in Chuzhou. From then on, he began to reveal his divine abilities. Initially, he led his disciple Huiyan to Xinyifang in Sizhou Linhuai County, requesting land to be marked for the construction of a Sangharama (monastery). Beneath the marker, they unearthed an ancient inscription of Xiangji Temple and a golden statue, bearing the words 'Universal Illumination King Buddha'. The local residents exclaimed in amazement, 'The divine eye has already foreseen this; how can we not donate?' Thus, they vied to offer donations. Once, while resting at the Heba family's house, his body suddenly elongated, and the bed extended by about three feet on each side, astonishing everyone. Subsequently, he manifested the form of the Eleven-Faced Avalokiteśvara, bringing joy and celebration to the entire Heba family, who increased their faith and respect, and consequently donated their residence to build a temple. From this point on, his miraculous traces manifested in various ways. Initially, Ga (referring to Sangha, here referring to Sangha Master) propagated the Dharma in the Jiangbiao area, staying at Lingguang Temple in Jiahe. That area was a water region, where people used fishing nets, weirs, bows, and arrows to kill animals. Ga earnestly advised them, saying that these acts of killing would cause people to fall into lower realms and that they should quickly find alternative livelihoods. As a result, many people destroyed their fishing nets and broke their fishing rods. During his leisure time, Ga rested and dreamed that a deity told him, 'Now there is a drought, and the people's crops are dying. Why are you hiding your lazy dragon?' Ga asked, 'What should I do?' The deity said, 'If you simply extend your little finger out of the window tonight, what will happen?' Ga followed the instructions. That night, there was an extraordinary thunderstorm. Upon inspection at dawn, there were only faint red lines. Ga said, 'I have no affinity with this land.' Therefore, he went to Jinling, saw that Guoxiang Temple was dilapidated, and left his clothes on the beam of the hall before departing. Later, people smelled a strange fragrance. Ga once recorded this event, saying, 'This temple will be rebuilt by a king, and thirty years later, there will indeed be a monk, surnamed Quan, who will become a Danapati (patron).' During the Tongtian Wansui era, among the monks in Shanyang, Ga knew in advance that some people disliked and despised him. Therefore, he publicly said, 'I have five hundred thousand coins to offer to help with meritorious deeds; do not raise any unwarranted objections.' Ga called out to a boat on the Huai River, saying, 'If you donate your wealth, I can reduce your punishment. What you are carrying is all stolen goods.' The thieves listened to his words and abandoned all the stolen goods. The Buddha hall was thus built. Not long after, the thieves were defeated and imprisoned in the Yanzhou County jail. Ga descended on a cloud, comforting them and saying that there would be no suffering. Soon enough, a decree of amnesty arrived, exempting them from the death penalty. In the past, in Chang'an, the Imperial Son-in-Law Military Commissioner Wu Youji was ill. Ga sprinkled water from a bathing pot.
之而愈。聲震天邑。後有疾者告之。或以柳枝拂者。或令洗石獅子而瘳。或擲水瓶。或令謝過。驗非虛設福不唐捐。卻彼身災則求馬。警其風厄則索扇。或認盜夫之錢。或咋黑繩之頸。或尋羅漢之井。或悟裴氏之溺。或預知大雪。或救旱飛雨。神變無方莫測恒度。景龍二年。中宗遣使迎師入內道場。尊為國師。尋出居薦福寺。嘗獨處一室。而頂上有一穴恒以絮塞之。夜則去絮香從頂穴中出。煙氣滿房非常芬馥。及曉香還頂中。又以絮塞之。師嘗濯足人取其水飲之。痼疾皆愈。一日中宗于內殿。語師曰。京邑無雨已是數月。愿師慈悲解朕憂迫。師將瓶水泛灑。俄頃陰雲驟起甘雨大降。中宗大喜。詔賜所修寺額以臨淮寺為名。師請以普照王寺為名。蓋欲依金像上字也。中宗以照字是天后廟諱。乃改為普光王寺。仍御筆親書其額以賜焉。至四年三月二日。于長安薦福寺端坐而終。中宗即令于薦福寺起塔漆身供養。俄而大風歘起臭氣遍滿。中宗問曰。是何祥也。近臣奏曰。僧伽大師化緣在臨淮。恐是欲歸彼處。故現此變也。中宗默然心許。其臭頓息。頃刻之間奇香郁烈即以其年五月送至臨淮起塔供養。即今塔是也。后中宗問萬回師曰。僧伽大師何人耶回曰。是觀音化身也。法華經普門品云。應以比丘比丘尼等身得度者。即皆現
【現代漢語翻譯】 現代漢語譯本 病就好了。聲音震動京城。後來有生病的人告訴他，有的人用柳枝拂拭病人，有的人讓人清洗石獅子，病就好了。有的人投擲水瓶，有的人讓人謝罪。這些靈驗的事實並非虛構，所做的功德不會白費。他能解除人們的疾病，就像求馬一樣靈驗；能預警風災，就像索要扇子一樣及時。有時能找到盜賊偷的錢，有時能抓住用黑繩勒人脖子的兇手，有時能找到羅漢井，有時能領悟裴氏溺水的因果。有時能預知大雪，有時能祈求乾旱時降雨。他的神通變化莫測，無法用常理來衡量。 景龍二年（708年），中宗皇帝派遣使者迎接僧伽大師進入皇宮內道場，尊奉他為國師。不久，大師出來居住在薦福寺。他曾經獨自住在一個房間里，頭頂上有一個洞，總是用棉絮塞住。晚上，他就取下棉絮，香氣從頭頂的洞中散發出來，煙霧充滿房間，非常芬芳。到早晨，香氣又回到頭頂中，再用棉絮塞住。大師曾經洗腳，人們取他的洗腳水喝，多年的疾病都痊癒了。 有一天，中宗皇帝在內殿對大師說：『京城已經幾個月沒有下雨了，希望大師慈悲，解除朕的憂慮。』大師將瓶中的水灑出去，一會兒，陰雲迅速聚集，甘甜的雨水大降。中宗皇帝非常高興，下詔賜予大師所修寺廟的匾額，以『臨淮寺』為名。大師請求以『普照王寺』為名，大概是想依照金像上的字。中宗皇帝認為『照』字是天后（武則天）廟諱，於是改為『普光王寺』，並親自用御筆書寫匾額賜予。 到景龍四年（710年）三月二日，大師在長安薦福寺端坐圓寂。中宗皇帝立即下令在薦福寺建造佛塔，用漆塗抹大師的肉身進行供養。忽然，狂風大作，臭氣瀰漫。中宗皇帝問道：『這是什麼徵兆？』近臣奏報道：『僧伽大師與臨淮有緣，恐怕是想回到那裡，所以顯現這種變化。』中宗皇帝默默地答應了，臭氣立刻消失。頃刻之間，奇香濃郁。當年五月，將大師的遺體送到臨淮建造佛塔供養，就是現在的這座塔。 後來，中宗皇帝問萬回師說：『僧伽大師是什麼人？』萬回師回答說：『是觀音菩薩的化身。』《法華經·普門品》說：『應以比丘、比丘尼等身得度者，即皆現……』
【English Translation】 English version …and he recovered. His fame shook the capital. Later, those who were ill told him of their ailments. Some were cured by being brushed with willow branches, others by washing stone lions. Some threw water bottles, others were told to confess their sins. These efficacious events were not fabricated; the blessings bestowed were not in vain. He could alleviate people's illnesses as effectively as seeking a horse; he could warn of wind disasters as promptly as requesting a fan. Sometimes he could find money stolen by thieves, sometimes he could catch murderers who strangled people with black ropes, sometimes he could locate Luohan's (Arhat's) well, sometimes he could enlighten people about the cause of Pei's drowning. Sometimes he could predict heavy snow, sometimes he could pray for rain during droughts. His divine transformations were boundless and immeasurable. In the second year of Jinglong (708 AD), Emperor Zhongzong sent envoys to welcome Master Sengqie (Saṃgha) (a famous monk) into the inner palace for religious ceremonies, honoring him as the National Teacher. Soon after, the master resided at Jianfu Temple (a temple in Chang'an). He once lived alone in a room, and there was a hole on the top of his head, which he always plugged with cotton. At night, he would remove the cotton, and fragrance would emanate from the hole, filling the room with a very pleasant aroma. In the morning, the fragrance would return to the top of his head, and he would plug it again with cotton. The master once washed his feet, and people took the water he used and drank it, and their chronic illnesses were all cured. One day, Emperor Zhongzong said to the master in the inner palace: 'The capital has not had rain for several months. I hope that the master will have compassion and relieve my worries.' The master sprinkled water from a bottle, and soon, dark clouds gathered and sweet rain fell heavily. Emperor Zhongzong was very pleased and issued an edict to grant the temple the master was renovating the name 'Linhuai Temple'. The master requested the name 'Puzhao Wang Temple', probably wanting to follow the characters on the golden statue. Emperor Zhongzong thought that the character 'zhao' was a taboo in the temple of Empress Tianhou (Empress Wu Zetian), so he changed it to 'Puguang Wang Temple' and personally wrote the plaque with his imperial brush to bestow it. On the second day of the third month of the fourth year of Jinglong (710 AD), the master passed away peacefully while sitting in meditation at Jianfu Temple in Chang'an. Emperor Zhongzong immediately ordered the construction of a pagoda at Jianfu Temple and had the master's body lacquered for veneration. Suddenly, a strong wind arose, and a foul odor filled the air. Emperor Zhongzong asked: 'What is this omen?' A close official reported: 'Master Sengqie has an affinity with Linhuai. Perhaps he wants to return there, so he is manifesting this change.' Emperor Zhongzong silently agreed, and the foul odor immediately disappeared. In an instant, a strange and intense fragrance filled the air. In the fifth month of that year, the master's remains were sent to Linhuai to build a pagoda for veneration, which is the pagoda that stands there today. Later, Emperor Zhongzong asked Master Wanhui: 'Who is Master Sengqie?' Master Wanhui replied: 'He is an incarnation of Avalokiteśvara (Guanyin) (Bodhisattva of compassion).' The 'Universal Gate Chapter' of the Lotus Sutra (a very important Mahayana Buddhist text) says: 'He appears in whatever form is required to liberate beings, such as a bhikṣu (Buddhist monk), a bhikṣuṇī (Buddhist nun), etc.'
之而為說法。此即是也。先師至長安。萬回禮謁甚恭。師拍其首曰。小子何故久留。可以行矣。及師遷化后不數月回亦卒。
惠安
釋惠安。未詳何許人也。發言多中好為厭勝之術。時唐休璟既立邊功貴盛無比。一日僧來謂休璟曰。相國將有大禍。且不遠數月然可以禳去。休璟懼甚。即拜之。僧曰。某無他術但奉一計耳。愿聽之。休璟曰。幸吾師教焉。僧曰。且天下郡守非相國命之乎。曰然僧曰。相國當於卑冗官中訪一孤寒家貧有才𠏉者。拔為曹州刺史。其深感相國恩。而可以指蹤也。既得愿以報某。休璟且喜且謝。遂訪于親友得張君者。家甚貧為京卑官。即日拜贊善大夫。又旬日用為曹州刺史。既而召僧。謂曰。已從師之計得張某矣。然則可以教之乎。僧曰。張君赴郡之時。當令求二犬高數尺而神俊者。休璟唯之。已而張君荷唐公特達之恩。且莫喻其旨。及將赴郡告辭于休璟璟曰。聞貴郡多善犬。愿得其神俊非常者二焉。張君曰。謹奉教。既至郡數日。乃悉召郡吏。且告之曰。吾受丞相唐公深恩。拔于不次得守大郡。今唐公求二良犬。可致之乎。有一吏前曰。獨某家育一犬質狀異常愿獻之。張君大喜。即取焉。既至其犬高數尺而肥其臆廣尺餘。神俊異常而又馴擾。張君曰。相國所求者二也如何。吏白曰
【現代漢語翻譯】 現代漢語譯本：
就用它來宣講佛法，這就是了。先師（指僧人）到達長安，萬回（人名）非常恭敬地拜見。先師拍著他的頭說：『你這小子為何久留於此？可以走了。』等到先師圓寂后不到幾個月，萬回也去世了。
惠安
釋惠安（法號惠安）不知是哪裡人。他說話常常應驗，喜歡使用厭勝之術（一種巫術）。當時唐休璟（人名）因為建立了邊疆功勛，權勢非常顯赫。一天，有個僧人來對唐休璟說：『相國（指唐休璟）將有大禍，而且就在幾個月之內，但是可以消除。』唐休璟非常害怕，立刻向他拜謝。僧人說：『我沒有其他法術，只是有一個計策，希望您能聽從。』唐休璟說：『希望師父指教。』僧人說：『難道天下的郡守不是您相國任命的嗎？』唐休璟說：『是的。』僧人說：『您應當在地位低微的官員中尋找一個家境貧寒但有才幹的人，提拔他為曹州（地名）刺史。他一定會深深感激您的恩情，並且可以為您效力。得到這個人後，希望用來報答我。』唐休璟又高興又感謝，於是向親友打聽，找到了一個姓張的人，家境非常貧寒，只是京城裡的小官。當天就任命他為贊善大夫，過了十天又任命他為曹州刺史。之後召見那個僧人，對他說：『我已經按照您的計策找到了張某。那麼現在可以告訴我怎麼做了嗎？』僧人說：『張大人赴任曹州的時候，您應當讓他尋找兩條高數尺而且神態俊美的狗。』唐休璟答應了。不久，張大人感念唐公（指唐休璟）特別提拔的恩情，但又不明白其中的意思。等到將要赴任曹州，向唐休璟告辭的時候，唐休璟說：『聽說您的轄區有很多好狗，希望得到其中神態俊美、非常出色的兩條。』張大人說：『一定遵命。』到達曹州幾天後，於是召集了所有的郡吏，並且告訴他們說：『我受到丞相唐公的深恩，被破格提拔，得以治理大郡。現在唐公想要得到兩條好狗，可以找到嗎？』有一個小吏上前說：『只有我家養了一條狗，品質和形態都非常特別，願意獻給您。』張大人非常高興，立刻取走了那條狗。那條狗高數尺，而且很肥壯，胸部寬一尺多，神態俊美而且又很溫順。張大人說：『相國想要的是兩條狗，怎麼辦？』小吏回答說：
【English Translation】 English version:
To use it to expound the Dharma. This is it. When the late master (referring to the monk) arrived in Chang'an, Wan Hui (personal name) paid his respects very respectfully. The master patted his head and said, 'Young man, why do you linger here for so long? You can leave now.' Not many months after the master passed away, Wan Hui also died.
Hui'an
釋 Hui'an (Dharma name Hui'an), it is not known where he was from. His words often proved to be true, and he liked to use the art of 'yansheng' (a kind of witchcraft). At that time, Tang Xiujing (personal name) was extremely powerful because of his meritorious service on the frontier. One day, a monk came to Tang Xiujing and said, 'The Prime Minister (referring to Tang Xiujing) will have a great disaster, and it will happen within a few months, but it can be averted.' Tang Xiujing was very frightened and immediately bowed to him. The monk said, 'I have no other skills, but I have a plan, and I hope you will listen to it.' Tang Xiujing said, 'I hope the master will teach me.' The monk said, 'Are not the prefects of the world appointed by you, the Prime Minister?' Tang Xiujing said, 'Yes.' The monk said, 'You should look for a poor but talented person among the low-ranking officials and promote him to be the prefect of Caozhou (place name). He will be deeply grateful for your kindness and can serve you. After obtaining this person, I hope to use him to repay me.' Tang Xiujing was both happy and grateful, so he inquired among his relatives and friends and found a person named Zhang, who was very poor and only a minor official in the capital. That day, he appointed him as Zanshan Daifu, and ten days later, he appointed him as the prefect of Caozhou. Then he summoned the monk and said to him, 'I have found Zhang according to your plan. So now can you tell me what to do?' The monk said, 'When Lord Zhang goes to Caozhou, you should ask him to find two dogs that are several feet tall and have a handsome appearance.' Tang Xiujing agreed. Soon, Lord Zhang was grateful for the special promotion from Duke Tang (referring to Tang Xiujing), but he did not understand the meaning of it. When he was about to go to Caozhou and bid farewell to Tang Xiujing, Tang Xiujing said, 'I heard that there are many good dogs in your jurisdiction, and I hope to get two of them that are handsome and extraordinary.' Lord Zhang said, 'I will obey your orders.' After arriving in Caozhou for a few days, he summoned all the prefectural officials and told them, 'I have received the deep kindness of Prime Minister Tang, and I have been promoted out of turn to govern a large prefecture. Now Duke Tang wants to get two good dogs, can you find them?' One of the minor officials stepped forward and said, 'Only my family has a dog that is of exceptional quality and appearance, and I am willing to offer it to you.' Lord Zhang was very happy and immediately took the dog. The dog was several feet tall and very fat, with a chest more than a foot wide, handsome in appearance and very docile. Lord Zhang said, 'The Prime Minister wants two dogs, what should I do?' The minor official replied:
。郡內所有唯此耳。他皆常也。然郡南十里某村某家民有一焉。民極惜之。非君侯親往不可取之。張君即命駕赍厚直而訪之。果得焉。其狀與吏所獻者不異。而神彩過之。張君甚喜。即召親吏以二犬獻。休璟大悅且奇其狀。以為所未嘗見。遂召僧視之。僧曰。善育之。脫相君之禍者二犬耳。后旬日其僧又至。謂休璟曰。事在今夕愿相君嚴為之備。休璟即留僧宿其第。是夜休璟坐于堂之前軒。命左右十餘人。執弧矢立於榻之隅。其僧與休璟共處一榻。至夜分僧笑曰。相君之禍免矣。可以就寢。休璟大喜且謝之。遂徹左右與僧寐焉。迨曉僧呼休璟曰。可起矣。休璟即起謂僧曰。禍誠免矣。然二大安所用乎。僧曰。俱往觀焉。乃與休璟偕尋其跡。至後園中見一人仆地而卒矣。視其頸有血。蓋為物所噬者。又見二犬在大木下。仰視之見一人袒而匿其上。休璟驚且詰曰。汝為誰。其人泣而指死者曰。某與彼俱賊也。昨夕偕來且將致害相國。蓋遇此二犬環而且吠。彼遂為所噬而死。某懼因匿身於此。二犬見之乃蹲于樹下。某伺其他去將逃焉。迨曉終不去。今即甘死於是矣。休璟即召左右令縛之曰。此罪固當死。然非某心也。蓋受制於人耳。愿釋之。休璟命解縛。其賊拜泣而去。休璟謝其僧曰。賴吾師。不然死於二人之手。僧曰。此
【現代漢語翻譯】 郡內只有這個是真的，其他的都是普通的。然而郡南十里某村某戶人家有一個真的，那家人非常珍惜它，如果不是您親自去，恐怕難以得到。張君於是立刻準備車馬，帶著豐厚的禮物去拜訪。果然得到了那個東西，它的形狀和官吏獻上的那個沒有區別，但是神采卻遠勝。張君非常高興，立刻召來親信的官吏，把兩隻狗獻了上去。休璟（人名）非常高興，並且驚奇它們的品相，認為自己從未見過這樣的狗。於是召來僧人看狗，僧人說：『好好養著它們，能替您免去宰相的災禍的就是這兩隻狗啊。』過了十天，那個僧人又來了，對休璟說：『災禍就在今晚，希望您嚴加防備。』休璟立刻留下僧人在自己府上住宿。當天晚上，休璟坐在堂前走廊上，命令左右十餘人拿著弓箭站在床的角落。那個僧人和休璟同睡一張床。到了半夜，僧人笑著說：『宰相的災禍已經免除了，可以睡覺了。』休璟非常高興，並且感謝他，於是撤走了左右的人，和僧人一起睡了。到了天亮，僧人叫醒休璟說：『可以起床了。』休璟立刻起床，對僧人說：『災禍確實免除了，但是這兩隻狗有什麼用呢？』僧人說：『一起去看看吧。』於是和休璟一起尋找軌跡，到了後花園中，看見一個人倒在地上死了。看他的脖子上有血，是被什麼東西咬死的。又看見兩隻狗在大樹下，抬頭向上看，看見一個人赤裸著身體藏在樹上。休璟驚恐地責問他說：『你是誰？』那個人哭著指著死人說：『我和他都是賊。昨晚一起來，想要加害相國。結果遇到了這兩隻狗圍著我們叫，他就被狗咬死了。我害怕，就藏身在這裡。兩隻狗看見我，就蹲在樹下。我等待它們離開，想要逃走，但是直到天亮它們始終沒有離開，現在我甘願死在這裡了。』休璟立刻召來左右的人，命令他們捆綁那個人，說：『這罪過本來應該處死，但是不是我的本意，而是受人指使。』希望放了他。休璟命令解開他的捆綁，那個賊拜謝著哭著離開了。休璟感謝那個僧人說：『多虧了大師，不然我就死在兩個賊的手裡了。』僧人說：『這 是
【English Translation】 Only this one within the prefecture is genuine; all others are common. However, in a certain village ten miles south of the prefecture, a family possesses a genuine one, which they cherish greatly. Unless Your Excellency personally goes, it may be difficult to obtain. Thereupon, Zhang Jun immediately prepared a carriage and horses, and with generous gifts, paid a visit. He indeed obtained the item, its form indistinguishable from those presented by the officials, yet its spirit far surpassed them. Zhang Jun was overjoyed and immediately summoned trusted officials to present the two dogs. Xiu Jing (person's name) was greatly pleased and marveled at their appearance, deeming them unlike any he had ever seen. He then summoned a monk to examine the dogs. The monk said, 'Nurture them well, for it is these two dogs that will avert the disaster of the Chancellor.' Ten days later, the monk returned and said to Xiu Jing, 'The calamity is tonight; I implore you to be well-prepared.' Xiu Jing immediately had the monk stay overnight at his residence. That night, Xiu Jing sat on the front veranda of the hall, ordering more than ten attendants to stand with bows and arrows in the corners of the bed. The monk shared the bed with Xiu Jing. At midnight, the monk smiled and said, 'The Chancellor's calamity has been averted; you may now sleep.' Xiu Jing was overjoyed and thanked him, dismissing the attendants and sleeping with the monk. At dawn, the monk called out to Xiu Jing, 'You may rise.' Xiu Jing immediately arose and said to the monk, 'The calamity has indeed been averted, but what use are these two dogs?' The monk said, 'Let us go and see.' Thereupon, he and Xiu Jing sought traces, and in the rear garden, they saw a man lying dead on the ground. Upon examining his neck, they found it was bloody, as if bitten by something. They also saw two dogs beneath a large tree, looking upwards. They saw a man, naked, hiding in the tree. Xiu Jing, startled, questioned him, 'Who are you?' The man wept and pointed to the dead man, saying, 'He and I are both thieves. Last night, we came together intending to harm the Chancellor. However, we encountered these two dogs, which surrounded us and barked. He was bitten to death by the dogs. I was afraid and hid here. The two dogs saw me and squatted beneath the tree. I waited for them to leave, intending to escape, but they did not leave until dawn. Now I willingly die here.' Xiu Jing immediately summoned his attendants, ordering them to bind the man, saying, 'This crime certainly deserves death, but it is not my intention, but rather I was controlled by others.' He wished to release him. Xiu Jing ordered the bonds to be untied, and the thief bowed, weeping, and departed. Xiu Jing thanked the monk, saying, 'Thanks to you, Master, otherwise I would have died at the hands of the two thieves.' The monk said, 'This
蓋相國之福也。豈所能為哉。休璟有表弟盧軫在荊門。有術士告之。君將有災戾。當求一善禳者為庶可矣。軫素知其僧。因致書于休璟請求之。僧即一書付休璟曰。事在其中耳。及書達荊州而軫已卒。其家開視其書徒一幅紙無文字焉。休璟益奇之。后數年遁去不知所適。
秀師
釋秀。俗姓李氏。汴州陳留人。習禪精苦。初至荊州后移洛都天宮寺。深為武太后所敬禮。玄鑒默識中若符契。長安中入京住資聖寺。忽戒禪院弟子滅燈燭。弟子留長明燈亦令滅之。因說火災難測不可不備。嘗有寺家不備火燭。佛殿被災。又有一寺鐘樓遭火。又一寺經藏焚爇。殊可痛惜。寺眾不知其意。至夜失火果焚佛殿鐘樓及經藏三所。唐玄宗在藩時。嘗與諸王俱詣作禮。留施一笛。玄宗出后。秀召弟子曰謹掌此。後有要時當獻上也。及玄宗登極達摩等方悟其言。取笛以進。秀師年百歲卒於此寺。瘞于龍門山。道俗奔赴數千人。燕國公張說為其碑文。
萬回
萬回師。閿鄉人也。俗姓張氏。初母祈于觀音像因妊回。回生而愚。八九歲方言語。父母亦以豚犬畜之。及長父令耕田。回耕直去不顧。口惟連稱平等。因耕一隴長數十里。遇溝坑見阻乃止。其父怒而擊之。回曰。總耕何分彼此。乃止擊而罷耕。回兄戌役於安西
【現代漢語翻譯】 現代漢語譯本： 這都是宰相相國的福分啊，哪裡是我能做到的呢？休璟有個表弟叫盧軫，在荊門。有個術士告訴他說：『您將有災禍，應當找一個有德行的人來祈福消災，或許可以避免。』盧軫一向知道有這麼個僧人，於是寫信給休璟請求他幫忙。僧人隨即寫了一封信交給休璟說：『事情就在這信里了。』等到信送到荊州，盧軫已經去世了。他家人打開信一看，只是一張白紙，沒有文字。休璟更加覺得這僧人神奇。後來過了幾年，這僧人就隱遁而去，不知道去了哪裡。
秀師（Shi Xiu）
釋秀（Shi Xiu），俗姓李氏，汴州陳留人。修習禪定非常精進刻苦。最初到荊州，後來移居洛陽天宮寺。深受武太后尊敬。他的玄妙見識和默默的記性，好像和什麼暗暗相合一樣。長安年間，他進入京城，住在資聖寺。忽然告誡禪院的弟子們熄滅燈燭。弟子們留下長明燈，他也命令熄滅。因此說火災難以預測，不可不防備。曾經有寺廟不注意防火，佛殿被火燒燬。又有一個寺廟的鐘樓遭遇火災，還有一個寺廟的經書被焚燒，實在令人痛惜。寺廟裡的僧眾不明白他的意思。到了晚上，失火了，果然燒燬了佛殿、鐘樓和經書三處。唐玄宗還是王爺的時候，曾經和各位王爺一起到寺里行禮，留下贈送了一支笛子。玄宗離開后，秀師召集弟子說：『謹慎保管這支笛子，以後有需要的時候應當獻上去。』等到玄宗登基，達摩等人這才明白他的話，取出笛子獻上。秀師活到一百歲，在此寺去世，埋葬在龍門山。僧人和俗人奔赴而來，有數千人。燕國公張說為他撰寫碑文。
萬回（Wan Hui）
萬回師，閿鄉人，俗姓張氏。當初他的母親向觀音像祈禱而懷孕。出生后卻很愚笨，八九歲才會說話。父母也像對待豬狗一樣養著他。等到他長大后，父親讓他耕田。萬回耕田一直往前走，不回頭看，嘴裡只是不停地說『平等』。因此耕了一壟田，長達數十里。遇到溝坑阻擋才停下來。他的父親生氣地打他。萬回說：『都是耕田，為什麼要分彼此呢？』於是他的父親停止了打他，也不讓他耕田了。萬回的哥哥在安西戍守。
【English Translation】 English version: This is all due to the blessings of the Chancellor. How could I possibly achieve this? Xiu Jing had a cousin named Lu Zhen in Jingmen. A fortune-teller told him, 'You will have a calamity. You should seek a virtuous person to pray for you to avert it.' Lu Zhen knew of this monk, so he wrote to Xiu Jing requesting his help. The monk then gave Xiu Jing a letter, saying, 'The matter is within this letter.' When the letter reached Jingzhou, Lu Zhen had already passed away. His family opened the letter and found only a blank piece of paper with no writing on it. Xiu Jing was even more amazed by the monk. Several years later, the monk disappeared and no one knew where he went.
Master Xiu (Shi Xiu)
Shi Xiu, whose secular surname was Li, was a native of Chenliu in Bianzhou. He practiced Chan meditation with great diligence and hardship. He first went to Jingzhou and later moved to Tiangong Temple in Luoyang. He was deeply respected by Empress Wu. His profound insights and silent memory seemed to be in secret agreement with something. During the Chang'an period, he entered the capital and resided in Zisheng Temple. He suddenly warned the disciples of the Chan monastery to extinguish the lamps and candles. When the disciples left the ever-burning lamps, he also ordered them to be extinguished, saying that fire disasters are unpredictable and precautions must be taken. Once, a temple did not take fire precautions, and the Buddha hall was destroyed by fire. Another temple's bell tower was struck by fire, and yet another temple's scriptures were burned, which was truly regrettable. The monks in the temple did not understand his intention. That night, a fire broke out and indeed destroyed the Buddha hall, bell tower, and scripture repository in three places. When Emperor Xuanzong of Tang was still a prince, he and the other princes once went to the temple to pay their respects and left a flute as a gift. After Xuanzong left, Master Xiu summoned his disciples and said, 'Carefully keep this flute. You should present it when it is needed later.' When Xuanzong ascended the throne, Dharma and others finally understood his words and took out the flute to present it. Master Xiu died at the age of one hundred in this temple and was buried in Longmen Mountain. Monks and laypeople rushed to attend, numbering several thousand. Duke Zhang Yue of Yan wrote his epitaph.
Wan Hui
Master Wan Hui was a native of Wenxiang, with the secular surname Zhang. Initially, his mother prayed to the image of Guanyin and became pregnant. He was born dull-witted and only began to speak at the age of eight or nine. His parents raised him like a pig or dog. When he grew up, his father ordered him to plow the field. Wan Hui plowed straight ahead without looking back, only repeatedly saying 'Equality.' Thus, he plowed a furrow that was dozens of miles long. He only stopped when he encountered a ditch or pit. His father angrily struck him. Wan Hui said, 'It's all plowing, why distinguish between one and the other?' So his father stopped hitting him and did not let him plow anymore. Wan Hui's brother was garrisoned in Anxi.
。音問隔絕父母謂其亡矣。日夕涕泣憂思不止。回顧父母感念之甚。忽跪而言曰。涕泣豈非憂兄耶。父母且信且疑。曰然。回曰。詳思我兄所要者衣裝糗糧之屬請悉備焉。某將往視之。忽一日朝赍所備而往。夕返其家。告父母曰。兄善矣。發書視之乃兄跡也。一家異之。弘農抵安西。蓋萬餘里。以其萬里而回故。號曰萬回。先是玄奘向佛國取經。見佛龕題曰。菩薩萬回。謫向閿鄉地教化。奘馳驛至閿鄉。問此有萬回無。令呼之。萬回至奘禮之。施三衣瓶缽而去。后則天追入內語事多驗。時張易之大起第宅。萬回嘗指曰。將作。人莫之悟。及易之伏誅以其宅為將作監。嘗謂韋庶人及安樂公主曰。三郎斫汝頭。韋庶人以中宗第三。恐帝生變遂鴆之。不悟為玄宗所誅也。天后朝任酷吏行羅織事。官稍高隆者日別妻子。時崔日用武平一宋之問沈佺期岑羲薛稷。見回皆肅揖鄭重問訊。諸公曰。各欲聖人一言以定吉兇。撫沈背曰。汝真才子。沈不勝其喜。曰聖人與我受記。諸弟子不可更爭。又謂武曰。與汝作名佛童。當無憂也。目羲稷有不善之色。岑以馬避之。目稷云。此是野狐。其言何足懼也。乃顧云。汝亦不免及羲稷之誅。人益貴重。玄宗潛龍時與門人張暐等同謁。回見帝甚至褻瀆。將漆杖呼且逐之。同往皆被驅出。曳帝入反
【現代漢語翻譯】 現代漢語譯本：音訊隔絕，父母都認為他已經死了，日夜哭泣，憂愁思念不止。他回顧父母，心中感念至深，忽然跪下說：『哭泣難道不是因為擔心哥哥嗎？』父母半信半疑，說：『是啊。』萬回說：『仔細想想我哥哥需要的是衣物糧食之類的東西，請全部準備好，我將前去探望他。』忽然有一天早上帶著準備好的東西前往，傍晚回到家中，告訴父母說：『哥哥很好。』打開書信檢視，確實是哥哥的筆跡。一家人都對此感到驚異。從弘農到安西，大概有一萬多里路，因為他走了萬里又返回，所以號稱萬回（往返）。 此前，玄奘（唐代高僧）前往佛國取經，見到佛龕上題寫著：『菩薩萬回，貶謫到閿鄉（地名）教化。』玄奘快馬加鞭趕到閿鄉，詢問這裡有沒有萬回，命令召見他。萬回到來，玄奘向他行禮，施捨給他三件袈裟和缽盂離去。後來武則天（中國歷史上唯一的女皇帝）追召他入宮，他說的事情大多應驗。當時張易之（武則天時期的寵臣）大興土木建造住宅，萬回曾經指著那地方說：『將作（官署名）。』人們都不明白他的意思。等到張易之被處死，朝廷就將他的住宅改為將作監（官署名）。萬回曾經對韋庶人（唐中宗的妃子）和安樂公主（唐中宗的女兒）說：『三郎（指唐玄宗）會砍下你們的頭。』韋庶人因為中宗是第三子，擔心皇帝發生變故，於是用毒酒害死了他，卻沒想到最終被玄宗所殺。武則天當政時期，任用酷吏，施行羅織罪名的事情，官位稍微高昇的人每天都要與妻子兒女告別。當時崔日用、武平一、宋之問、沈佺期、岑羲、薛稷（均為唐代官員、文人），見到萬回都恭敬地作揖，鄭重地問候。各位大人說：『各自想請聖人說一句話來決定吉兇。』萬回撫摸著沈佺期的背說：『你真是個有才華的人。』沈佺期高興得不得了，說：『聖人給我授記了，各位弟子不可以再爭了。』又對武平一說：『給你取個名字叫佛童，應當沒有憂愁。』看到岑羲、薛稷有不好的臉色，岑羲用馬避開了他，萬回看著薛稷說：『這只是個野狐，他的話有什麼值得害怕的呢？』於是回頭對岑羲說：『你也免不了和羲稷一樣被誅殺。』人們更加看重萬回。玄宗（唐玄宗李隆基）還是潛龍（指未登基的皇子）的時候，與門人張暐等人一同拜謁萬回，萬回見到玄宗非常不敬，拿著漆杖呼喊著要趕走他，一同前往的人都被驅趕出去，（萬回）拖著玄宗進入反面。
【English Translation】 English version: With no news of him, his parents presumed him dead, weeping day and night, their sorrow and longing unending. He reflected on his parents, deeply moved, and suddenly knelt, saying, 'Are your tears not for the worry of my brother?' His parents were half-believing, half-doubting, and said, 'Yes.' Wan Hui (Ten-Thousand Returns) said, 'Think carefully about what my brother needs, such as clothing and provisions; please prepare them all, and I will go to see him.' Suddenly, one morning, he took the prepared items and went, returning home in the evening. He told his parents, 'My brother is well.' Opening the letter, it was indeed his brother's handwriting. The whole family was amazed by this. From Hongnong to Anxi, it was about ten thousand li (Chinese mile), and because he traveled ten thousand li and returned, he was called Wan Hui (Ten-Thousand Returns). Before this, Xuanzang (a famous Tang Dynasty monk) went to the Buddhist lands to obtain scriptures and saw inscribed on a Buddhist shrine: 'Bodhisattva Wan Hui, banished to Wenxiang (place name) to teach.' Xuanzang rode swiftly to Wenxiang, asking if there was a Wan Hui there, and ordered him to be summoned. When Wan Hui arrived, Xuanzang paid his respects, giving him three robes and a begging bowl before departing. Later, Empress Wu Zetian (the only female emperor in Chinese history) summoned him to the palace, and many of the things he said came true. At that time, Zhang Yizhi (a favored minister during Wu Zetian's reign) was building a grand residence, and Wan Hui once pointed to the place, saying, 'Jiangzuo (name of an official bureau).' People did not understand his meaning. When Zhang Yizhi was executed, the court changed his residence into the Jiangzuo Jian (name of an official bureau). Wan Hui once said to Consort Wei (a concubine of Emperor Zhongzong of Tang) and Princess Anle (a daughter of Emperor Zhongzong of Tang), 'The Third Son (referring to Emperor Xuanzong) will cut off your heads.' Consort Wei, because Zhongzong was the third son, feared that the emperor would change, so she poisoned him, but she did not realize that she would eventually be killed by Xuanzong. During Wu Zetian's reign, she employed cruel officials and engaged in framing people with fabricated charges. Officials who were slightly promoted had to bid farewell to their wives and children every day. At that time, Cui Riyong, Wu Pingyi, Song Zhiwen, Shen Quanqi, Cen Xi, and Xue Ji (all officials and literati of the Tang Dynasty), when they saw Wan Hui, would respectfully bow and earnestly greet him. The gentlemen said, 'Each of us wants to ask the sage for a word to determine our fortune.' Wan Hui stroked Shen Quanqi's back and said, 'You are truly a talented person.' Shen Quanqi was overjoyed, saying, 'The sage has given me a prophecy; the disciples cannot compete anymore.' He also said to Wu Pingyi, 'Give you the name Buddha Child; you should have no worries.' Seeing that Cen Xi and Xue Ji had unpleasant expressions, Cen Xi avoided him with his horse. Wan Hui looked at Xue Ji and said, 'This is just a wild fox; what is there to fear in his words?' Then he turned to Cen Xi and said, 'You will not escape being executed like Xi and Ji.' People valued Wan Hui even more. When Xuanzong (Emperor Xuanzong Li Longji) was still a hidden dragon (referring to a prince before ascending the throne), he visited Wan Hui with his disciples Zhang Wei and others. Wan Hui was very disrespectful to Xuanzong, shouting and trying to drive him away with a lacquered staff. All those who went with him were driven out, (Wan Hui) dragged Xuanzong inside the opposite side.
扃其戶。撫帝背曰。五十年太平天子自愛。已后即不知也。張公等門外歷歷聞其言。故傾心翼戴焉。五十年後蓋指祿山之禍也。及睿宗在藩邸時。或遊行人間。萬回于聚落街中高聲曰。天子來。或曰。聖人來。其處信宿間。睿宗必經過徘徊也。惠莊太子。即睿宗第二子也。初則天以示萬回。回曰。此兒是西域大樹精養之。宜兄弟。後生申王。儀形瑰偉善於飲啖。景龍中時時出入。士庶貴賤競來禮拜。萬回披錦袍。或笑罵或擊鼓。然後隨事為驗。太平公主為造宅於己宅之右。景雲中卒於此宅。臨終大呼遣求本鄉河水。弟子徒侶覓無。萬回曰。堂前是河水。便於階下掘井忽然河水涌出。飲竟而終。此坊井水至今甘美。
處寂
釋處寂。俗姓周氏。蜀人也。師事寶修禪師。服勤寡慾與物無競。雅通玄奧。天后聞之詔入內賜摩衲僧伽梨。辭乞歸山。涉四十年足不到聚落。坐一胡牀宴默不寐。常有虎蹲伏座下。如家畜類。資民所重。學其道者臻萃。由是頗形奇異。如無相大師自新羅國將來謁詵禪師。寂預戒眾曰。外來之賓明日當見矣。宜灑掃以待之。明日果有海東賓至也。開元初新除太守王曄上任。處分令境內應是。沙門追集。惟寂久不下山。或勸寂往參免為厲階。寂謂弟子曰。汝雖出家猶未識業。吾之未死王曄其
如吾何。迨曄上官三日。緇徒畢至。或曰。唯處寂蔑視藩侯弗來致賀。曄微怒也。屈諸僧升廳坐已。將啟怒端問寂違𢬤之由。慍色勃興僧皆股慄。曄俄然仆地左右扶腋。歸宅至廳事。后屏樹如被摑頰之聲。尋爾氣絕。寂年八十七歲。示滅資中。至今崇仰焉元圭。
釋元圭。姓李氏。伊闕人也。悟少林寺禪師。大通心要深入玄微。遂卜廬于獄中龐塢。謂其徒仁素曰。吾始入寺東嶺。吾滅汝必塔吾骸於此。圭安禪于巖阿。時有峨冠褲褶。部曲繁多。稱謁大師。圭睹其貌偉精爽不倫。謂之曰。善來仁者。胡為而至。曰師寧識我耶。圭曰。吾觀佛與眾生等。吾一目之。豈分別識也。對曰。我此岳神也。吾能利害生死於人。師安得一目我哉。圭曰。汝能生死於人。吾本不生。汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。茍能壞空及汝。吾則不生不滅也。汝尚不能如是。又焉能生死吾耶。岳神稽首再拜曰。我亦聰明正直於余神。豈能知師有廣大之智辯乎。愿授之正戒。令我度世助其威福。圭曰。神既乞戒即既戒矣。所以者何。戒外無戒。又何戒哉。神曰。此理也。我聞茫昧。止求師戒。我身為門弟子。圭辭不獲。即為張座焚香秉爐正機曰。付汝五戒汝能奉持。即向曰能不能即曰否。神曰。洗耳傾聽虛心納教。圭
曰。汝能不淫乎。神曰。亦娶也。曰非謂此也。謂無羅欲也。神曰能。曰汝能不盜乎。神曰。何乏我也焉有盜取哉。曰非謂此也。謂饗而福淫不供而禍善也。神曰能。曰汝能不殺乎。神曰。政柄在躬焉曰不殺。曰非謂此也。謂有濫誤混疑也。神曰能。曰能不妄乎。曰吾本正直焉能有妄。曰非此謂也。謂先後不合天心也。神曰能。曰能不遭酒敗乎。神曰。力能。圭曰。如上即佛戒也。又言。以有心奉持而無心拘執。以有心為物而無心想身。能如是則先天地生不為精。後天地死不為老。終日變化而不為動。寂默而不為體。悟此則雖娶非妻也。雖享非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲不為淫。福淫禍善不為盜。濫誤混疑不為殺。先後違天不為妄。惛荒顛倒不為醉。是謂無心也。無心則無戒。無戒則無心。無佛無眾生。無汝及無我。無我無汝。孰能戒哉。神曰。我神通亞佛。圭曰。汝神通十句五能五不能。佛則十句七能三不能。神悚然避席啟跪頗恭曰。可得聞乎。曰汝能㑦(音戾)上帝東天行而西七曜乎。曰不能。又曰。汝能奪地祇融五嶽而結四海乎。曰不能。圭曰。是為五不能也。又曰。佛能空一切相成萬法智。而不能即滅定業。能知群有性窮億劫事。而不能化導無緣。佛能度無量有情
【現代漢語翻譯】 現代漢語譯本： 圭峰禪師問道：『你能不行淫嗎？』神回答：『我也娶妻啊。』圭峰禪師說：『我不是說這個，我說的是沒有情慾。』神說：『能。』圭峰禪師問道：『你能不偷盜嗎？』神回答：『我什麼都不缺，怎麼會去偷盜呢？』圭峰禪師說：『我不是說這個，我說的是享受供奉卻降福作惡之人，不供奉卻降禍善良之人。』神說：『能。』圭峰禪師問道：『你能不殺生嗎？』神回答：『政權在我的手中，怎麼能說不殺生呢？』圭峰禪師說：『我不是說這個，我說的是有錯殺、誤殺和疑殺。』神說：『能。』圭峰禪師問道：『你能不妄語嗎？』神回答：『我本來就正直，怎麼會有妄語呢？』圭峰禪師說：『我不是說這個，我說的是所作所為不符合天意。』神說：『能。』圭峰禪師問道：『你能不因酒而犯錯嗎？』神回答：『我能控制。』 圭峰禪師說：『像上面這樣就是佛的戒律。』又說：『以有心的態度奉行戒律，但不要執著于戒律的形式；以有心的態度為眾生服務，但不要執著于自身的利益。能做到這樣，那麼在天地產生之前就不會被視為精怪，在天地消亡之後也不會被視為衰老。終日變化卻不被視為動搖，寂靜無聲卻不被視為本體。領悟了這個道理，那麼即使娶妻也不是真正的夫妻關係，即使享受供奉也不是真正的索取，即使掌握權力也不是真正的專斷，即使有所作為也不是真正的故意，即使醉酒也不是真正的昏聵。如果能對萬物都保持無心的狀態，那麼被情慾迷惑就不算是淫，降福作惡之人、降禍善良之人就不算是盜，錯殺、誤殺和疑殺就不算是殺，所作所為違背天意就不算是妄語，昏聵荒唐顛倒就不算是醉。這就叫做無心。無心就沒有戒律，沒有戒律就是無心。沒有佛，沒有眾生，沒有你，也沒有我。沒有我，沒有你，誰又能被戒律約束呢？』 神說：『我的神通亞於佛。』圭峰禪師說：『你的神通有十句話，五能五不能。佛有十句話，七能三不能。』神驚恐地離開座位，跪下，非常恭敬地說：『可以讓我聽聽嗎？』圭峰禪師說：『你能超越上帝（Śakra，天帝），在東方的天空行走，卻在西方看到七曜（Saptagraha，七大行星）嗎？』神回答：『不能。』又說：『你能奪取地神（Pṛthivī，大地女神）的力量，融化五嶽（Pañcaśaila，五座大山）而連線四海嗎？』神回答：『不能。』圭峰禪師說：『這就是五不能。』又說：『佛能空掉一切表象，成就萬法智慧，但不能立即消滅已經註定的業力。能知道所有眾生的本性，窮盡億萬劫的事情，但不能教化沒有緣分的人。佛能度化無量眾生』
【English Translation】 English version: Chan Master Guifeng asked: 'Can you abstain from lust?' The spirit replied: 'I also take a wife.' Chan Master Guifeng said: 'I am not referring to that. I mean having no sensual desires.' The spirit said: 'I can.' Chan Master Guifeng asked: 'Can you abstain from stealing?' The spirit replied: 'I lack nothing, so how could I steal?' Chan Master Guifeng said: 'I am not referring to that. I mean bestowing blessings on the wicked who make offerings, and inflicting misfortune on the good who do not.' The spirit said: 'I can.' Chan Master Guifeng asked: 'Can you abstain from killing?' The spirit replied: 'The power of governance is in my hands, so how can I say I do not kill?' Chan Master Guifeng said: 'I am not referring to that. I mean having wrongful killings, accidental killings, and killings based on doubt.' The spirit said: 'I can.' Chan Master Guifeng asked: 'Can you abstain from false speech?' The spirit replied: 'I am inherently upright, so how could I have false speech?' Chan Master Guifeng said: 'I am not referring to that. I mean actions that do not accord with the will of Heaven.' The spirit said: 'I can.' Chan Master Guifeng asked: 'Can you avoid being ruined by wine?' The spirit replied: 'I can control it.' Chan Master Guifeng said: 'Such as the above are the Buddha's precepts.' He also said: 'Uphold the precepts with a mindful attitude, but do not be attached to their form; serve sentient beings with a mindful attitude, but do not be attached to personal gain. If you can do this, then before the creation of heaven and earth, you will not be regarded as a spirit; after the destruction of heaven and earth, you will not be regarded as old. Changing all day long, you will not be regarded as wavering; being silent and still, you will not be regarded as a body. If you understand this principle, then even taking a wife is not a true marital relationship; even enjoying offerings is not true taking; even wielding power is not true authority; even acting is not true intention; even being drunk is not true confusion. If you can be without mind towards all things, then being deluded by lust is not considered lust, bestowing blessings on the wicked and inflicting misfortune on the good is not considered stealing, wrongful killings, accidental killings, and killings based on doubt are not considered killing, actions that violate the will of Heaven are not considered false speech, and being confused, wild, and inverted is not considered drunkenness. This is called 'no-mind'. With no-mind, there are no precepts; with no precepts, there is no-mind. There is no Buddha, no sentient beings, no you, and no me. With no me and no you, who can be bound by precepts?' The spirit said: 'My spiritual powers are second only to the Buddha.' Chan Master Guifeng said: 'Your spiritual powers have ten statements, five 'can' and five 'cannot'. The Buddha has ten statements, seven 'can' and three 'cannot'.' The spirit, startled, left his seat, knelt down, and said very respectfully: 'May I hear them?' Chan Master Guifeng said: 'Can you surpass Śakra (Śakra, the Lord of Gods), travel in the eastern sky, yet see the Saptagraha (Saptagraha, the seven great planets) in the west?' The spirit replied: 'I cannot.' He further said: 'Can you seize the power of Pṛthivī (Pṛthivī, the Earth Goddess), melt the Pañcaśaila (Pañcaśaila, the five great mountains) and connect the four seas?' The spirit replied: 'I cannot.' Chan Master Guifeng said: 'These are the five 'cannot'.' He further said: 'The Buddha can empty all appearances and accomplish the wisdom of all dharmas, but cannot immediately extinguish fixed karma. He can know the nature of all beings and exhaust the affairs of countless kalpas, but cannot guide those without affinity. The Buddha can liberate countless sentient beings.'
。而不能盡眾生界。是為三不能也。定業亦不牢久。無緣亦謂一期。眾生界本無增減。亙無一人能主有法有法無主。是謂無法。無法無主是謂無心。如我解佛亦無神通也。但能以無心通達一切法耳。作用冥現有情前也。若有心有作。作用必不普周焉。岳神曰。我誠淺昧未聞空義。愿師授我戒。我當奉行。更何業因可拘塵界。我願報慈德。圭曰。吾觀身無物。觀無常法窟塊然。更有何欲。神曰。師必命我為世間事。展我少小神功。使已發心初發心未發心不信心必信心五等人目我神蹤知有佛有神有能有不能有自然有非自然者。圭曰。無為是無為是。神曰。佛亦使神護法。師寧隳叛佛耶。隨意垂誨。圭不得已而言曰。東巖寺之障也。莽然無樹。北岫有之而背非屏擁。汝能后此樹于東嶺乎。神曰。已聞命矣。又曰。我必昏夜風雨擺搖震運。愿師無駭。即作禮辭去。圭門送而觀之。見儀衛如王者之行仗。其夕果有暴風吼雷奔云震電。隆棟壯宇岌礘將圮。定僧膽動宿鳥聲狂。互相敲磕(苦蓋切)物不安所。乃謂眾僧曰。無怖無怖。神與我契矣。詰旦和霽。則北巖松栝盡移東嶺森然行植焉。圭謂其徒曰。吾歿后無令外知。若為口實人將妖我也。以開元四年卒。壽七十三。
通玄
通玄。姓李氏。太原東北人也。舉動之間
【現代漢語翻譯】 現代漢語譯本： 而不能窮盡眾生界（一切有情眾生的範圍）。這就是三種不能。所謂的『定業』也不是牢固長久的，所謂的『無緣』也只是指一個時期。眾生界本來就沒有增減，自始至終沒有一個人能夠主宰有為法，有為法沒有主宰。這叫做『無法』。無法沒有主宰，這叫做『無心』。依我理解，佛也沒有神通，只是能夠以無心通達一切法罷了。作用在暗中顯現於有情眾生之前。如果心有所執，有所作為，作用必定不能普遍周全。岳神說：『我確實淺薄愚昧，沒有聽聞過空性的道理。希望禪師傳授我戒律，我應當奉行。還有什麼業因可以拘束塵世？我願意報答您的慈悲恩德。』 圭峰禪師說：『我看自身空無一物，看無常之法如同一個破敗的石窟，還有什麼慾望呢？』岳神說：『禪師必定是想讓我做一些世間的事情，展現我少小時的神通，讓已發菩提心、初發菩提心、未發菩提心、不相信的人、必定相信的人這五種人，看到我的神蹟，知道有佛、有神、有能力、有不能力、有自然、有非自然。』 圭峰禪師說：『無為是最好的，無為是最好的。』岳神說：『佛也讓神來護持佛法，禪師難道要違背佛嗎？請您隨意指示。』圭峰禪師不得已才說：『東巖寺前缺少屏障，光禿禿的沒有樹木。北邊的山上有樹，但是山背不是屏障。你能把那些樹移到東邊的山嶺嗎？』岳神說：『已經聽從您的命令了。』又說：『我一定會在昏暗的夜晚，用狂風暴雨來搖動震運它們，希望禪師不要驚怪。』說完就行禮告辭了。圭峰禪師送到門口觀看，看到儀仗如同王者出行。當晚果然有暴風怒吼，雷聲奔騰，烏雲翻滾，閃電交加，高大的房屋搖搖欲墜。寺里的僧人膽戰心驚，宿鳥驚叫亂飛，互相碰撞，物品擺放不穩。於是禪師對眾僧說：『不要害怕，不要害怕，神已經和我約定好了。』第二天早晨，天氣晴朗，只見北巖的松樹柏樹全部移到了東邊的山嶺上，整齊地排列著。 圭峰禪師對他的弟子說：『我死後不要讓外面的人知道這件事，如果傳出去，人們會把我當成妖怪。』圭峰禪師在開元四年去世，享年七十三歲。 通玄禪師 通玄禪師，姓李，是太原東北人。一舉一動之間
【English Translation】 English version: And cannot exhaust the realm of sentient beings (the scope of all sentient beings). This is the third impossibility. So-called 'fixed karma' is also not solid and lasting, and so-called 'no condition' only refers to a period. The realm of sentient beings originally has no increase or decrease, and from beginning to end, no one can dominate conditioned dharmas; conditioned dharmas have no master. This is called 'no dharma'. No dharma has no master; this is called 'no mind'. According to my understanding, the Buddha also has no supernatural powers, but is only able to penetrate all dharmas with no mind. The function secretly manifests before sentient beings. If the mind is attached and acts with intention, the function will certainly not be universally complete. The Mountain God said, 'I am indeed shallow and ignorant, and have not heard the principle of emptiness. I hope that the Zen master will transmit the precepts to me, and I shall uphold them. What karmic cause can restrain the world of dust? I am willing to repay your kindness and virtue.' Zen Master Guifeng said, 'I see that the body is empty and without substance, and I see impermanent dharmas as a dilapidated stone cave. What desires are there?' The Mountain God said, 'The Zen master must want me to do some worldly affairs, to display my supernatural powers from a young age, so that the five types of people—those who have already aroused Bodhicitta, those who are newly arousing Bodhicitta, those who have not yet aroused Bodhicitta, those who do not believe, and those who will surely believe—will see my divine traces and know that there are Buddhas, there are gods, there is ability, there is inability, there is natural, and there is unnatural.' Zen Master Guifeng said, 'Non-action is the best, non-action is the best.' The Mountain God said, 'The Buddha also makes gods protect the Dharma. Does the Zen master want to rebel against the Buddha? Please instruct me at will.' Zen Master Guifeng reluctantly said, 'The front of Dongyan Monastery lacks a screen, and is bare without trees. There are trees on the north mountain, but the back of the mountain is not a screen. Can you move those trees to the east ridge?' The Mountain God said, 'I have already heard your command.' He also said, 'I will certainly use violent winds and rain to shake and transport them in the dark night. I hope the Zen master will not be alarmed.' After speaking, he bowed and took his leave. Zen Master Guifeng sent him to the door and watched, seeing the ceremonial guards like a king's procession. That night, there was indeed a violent wind roaring, thunder rumbling, dark clouds rolling, and lightning flashing, and the tall buildings were tottering. The monks in the monastery were terrified, the roosting birds were screaming and flying around, colliding with each other, and the objects were unstable. So the Zen master said to the monks, 'Do not be afraid, do not be afraid, the god has already made an agreement with me.' The next morning, the weather was clear, and all the pine and cypress trees on the north cliff had been moved to the east ridge, neatly arranged. Zen Master Guifeng said to his disciples, 'After my death, do not let outsiders know about this matter. If it spreads, people will regard me as a monster.' Zen Master Guifeng passed away in the fourth year of Kaiyuan, at the age of seventy-three. Zen Master Tongxuan Zen Master Tongxuan, whose surname was Li, was from the northeast of Taiyuan. In every move
不可量度。身長七尺餘。形貌紫色眉長過目。髭鬢如畫發紺而螺施。唇紅潤齒密緻。戴樺皮冠衣大布。縫掖之制腰不束帶足不躡履。雖冬無皴(七旬切)皸(音軍)之患夏無垢汗之侵。放曠自得靡所拘絆。而該博古今洞精儒釋。發於辭氣若鏗巨鐘。而傾心華藏未始輟懷。開元七年春赍新華嚴經。曳筇自定襄而至並部盂縣之西南同潁鄉大賢村高山奴家止。于偏房中造論演暢華嚴。不出戶庭幾千三載。高與鄰里怪而不測。每日食棗十顆柏葉餅一枚。余無所須。其後移于南谷馬家古佛堂側。立小土屋閑處宴息焉。高氏供棗餅。亦至嘗赍其論並經往韓氏莊。中路遇一虎。玄撫其背以所負經論搭載去土龕中。虎弭耳前行。其處無泉可汲用。會暴風雨拔老鬆去可百尺餘成池。約深丈許。其味香甘。至今呼為長者泉。里人多因愆陽臨之祈雨。或多應焉。又造論之時。室無脂燭。每夜秉翰于口兩角出白色光長尺餘。炳然通照以為恒矣。自到土龕俄有二女子。韶顏都雅。每日饋食一奩于龕前。玄食已徹器而去。凡經五載。至於紙墨供送無虧。論成泯然不現。所造論四十卷。總括八十卷經之文義。次決疑論四卷。一日鄉人聚飲之次。玄來謂之曰。汝等好住吾今去矣。鄉人驚怪謂為他適。乃曰。吾終矣。皆悲泣戀慕送至土龕。曰去住常也。鄉
人下坡回顧其處。雲霧昏暗。至子時儼然坐亡龕中。白色光從頂出上徹太虛。即開元十八年三月二十八日也。報齡九十六。達旦數人登山。見其龕室內蛇虺填滿莫得而前。相與啟告蛇虺交散。少長追感。結輿迎于太山之北。甃石為墳而葬之。葬日有二班鹿雙白鶴雜類鳥獸若悲戀之狀焉。
一行
釋一行。俗姓張氏。鉅鹿人也。本名遂。早歲不群聰黠明利有老成之風。讀書不再已闇誦矣。師事普寂禪師出家剃染于嵩山。師嘗設食于寺。大會群僧及沙門。居數百里者皆如期而至。且聚于數人。時有盧鴻者。道高學富隱於嵩山。因請鴻為文讚歎其會。至日鴻持其文至寺。其師授之致於幾案上。鐘梵既作。鴻謂普寂曰。某為文數千言。況其字僻而言怪。盍于群僧中選其聰悟者。鴻當親為傳授。寂乃令召一行。既至伸紙微笑止於一覽。復致於幾上。鴻輕其疏脫而竊怪之。俄而群僧會於堂。一行攘袂而進。抗音典裁一無遺忘。鴻驚愕久之。謂寂曰。非君所能教導也。當縱其遊學。一行因窮大衍。自此求訪師資不遠數千里。嘗至天臺國清寺見一院。古松數十株門前有流水。一行立於門屏間聞院中僧于庭布算。其聲蓛蓛。既而謂其徒曰。今日當有弟子求吾演算法。已合到門。豈無人導達耶。即除一算。又謂曰。門前水合卻西
【現代漢語翻譯】 現代漢語譯本：此人下山後回顧自己曾經待過的地方，只見雲霧昏暗。到了子時，他端坐在龕中去世。一道白光從頭頂射出，直達天空。這發生在開元十八年三月二十八日，享年九十六歲。第二天早上，幾個人登山，看到他的龕室內充滿了蛇，無法靠近。他們一起禱告，蛇就散開了。無論老少都追憶感懷，用轎子將他迎到太山的北面，用石頭砌成墳墓安葬了他。安葬那天，有兩隊鹿、一對白鶴以及各種鳥獸，都呈現出悲傷不捨的樣子。
一行（Yi Xing）：
釋一行（Shi Yi Xing），俗姓張氏，是鉅鹿（Ju Lu）人。他本名遂（Sui），從小就與衆不同，聰明敏銳，有老成持重的風範。讀書一遍就能背誦。他拜普寂禪師（Pu Ji Chanshi）為師，在嵩山（Song Shan）出家。普寂禪師曾經在寺廟裡設齋，廣邀僧人和沙門（Shamen），數百里以內的人都如期而至，聚集了很多人。當時有個叫盧鴻（Lu Hong）的人，道德高尚，學識淵博，隱居在嵩山。於是請盧鴻寫文章讚美這次盛會。到了那一天，盧鴻拿著文章來到寺廟，普寂禪師將文章遞給他，讓他放在幾案上。鐘聲和梵唄聲響起后，盧鴻對普寂說：『我寫的文章有數千字，而且字句生僻怪異，何不在眾僧中選一個聰明的，我親自傳授給他？』普寂於是叫來一行。一行來了之後，展開紙張，微微一笑，只看了一遍，又放回幾案上。盧鴻輕視他的粗疏，暗自感到奇怪。不久，眾僧聚集在堂上，一行卷起袖子走上前，高聲朗讀，一字不差。盧鴻驚訝了很久，對普寂說：『這不是我能教導的，應該讓他四處遊學。』一行因此精研《大衍曆》，從此爲了求訪師資，不遠千里。他曾經到天臺山國清寺（Guo Qing Si）看到一個院子，裡面有幾十棵古松，門前有流水。一行站在門屏之間，聽到院中的僧人在庭院裡布算，聲音嗡嗡作響。過了一會兒，僧人對他的徒弟說：『今天應該有弟子來求我的演算法，已經到了門前，難道沒有人引薦嗎？』於是除掉一個算籌，又說：『門前的流水應該向西流。』
【English Translation】 English version: The person looked back at the place where he had been as he descended the mountain. The clouds and mist were dim. At midnight, he sat upright in his niche and passed away. A white light emanated from the top of his head, reaching the vastness of the sky. This occurred on the 28th day of the third month of the eighteenth year of the Kaiyuan era (Kaiyuan), at the age of ninety-six. The next morning, several people climbed the mountain and found his niche filled with snakes, making it impossible to approach. They prayed together, and the snakes dispersed. Young and old alike mourned and missed him, carrying him in a litter to the north of Mount Tai (Tai Shan), where they built a stone tomb and buried him. On the day of the burial, two groups of deer, a pair of white cranes, and various kinds of birds and beasts appeared to be in a state of sorrow and reluctance.
Yi Xing:
The Venerable Yi Xing (Shi Yi Xing), whose lay surname was Zhang (Zhang), was a native of Julu (Ju Lu). His original name was Sui (Sui). From an early age, he was extraordinary, intelligent, and had the demeanor of an elder. He could recite a book after reading it only once. He became a disciple of Chan Master Pu Ji (Pu Ji Chanshi) and was ordained at Mount Song (Song Shan). Master Pu Ji once held a feast at the temple, inviting monks and Shamen (Shamen) from hundreds of miles around, who arrived as scheduled and gathered in large numbers. At that time, there was a man named Lu Hong (Lu Hong), who was virtuous, learned, and lived in seclusion on Mount Song. So, Lu Hong was invited to write an article praising the gathering. On that day, Lu Hong came to the temple with his article, and Master Pu Ji handed it to him, asking him to place it on the table. After the bell and chanting began, Lu Hong said to Pu Ji, 'My article is several thousand words long, and the words are obscure and strange. Why not choose a clever one from among the monks, and I will personally teach him?' So, Pu Ji summoned Yi Xing. After Yi Xing arrived, he unfolded the paper, smiled slightly, looked at it only once, and put it back on the table. Lu Hong despised his carelessness and secretly felt strange. Soon, the monks gathered in the hall, and Yi Xing rolled up his sleeves and stepped forward, reciting aloud without missing a single word. Lu Hong was astonished for a long time and said to Pu Ji, 'This is beyond what I can teach. He should be allowed to travel and study.' Therefore, Yi Xing devoted himself to the study of the Dayan Calendar (Da Yan Li). From then on, he traveled thousands of miles to seek teachers. He once went to Guoqing Temple (Guo Qing Si) on Mount Tiantai (Tiantai Shan) and saw a courtyard with dozens of ancient pine trees and a stream in front of the gate. Yi Xing stood between the gate screen and heard the monks in the courtyard calculating, the sound buzzing. After a while, the monk said to his disciples, 'Today, a disciple should come to seek my algorithm. He has already arrived at the gate. Is there no one to introduce him?' Then he removed a counting rod and said, 'The stream in front of the gate should flow westward.'
流弟子當至。一行承言而入。稽首請法盡授其術。而門水復東流矣。自此聲振遐邇。玄宗聞之召令入內。謂曰。卿何能。對曰。善記覽。玄宗因召掖庭取宮人籍以示之。周覽既畢覆其本。記念精熟如素所習讀。數幅之後。玄宗不覺降榻為之作禮。呼為聖人。嗟嘆良久。尋乃詔對無恒。佔其災福若指于掌。言多補益。刑和璞嘗謂尹愔曰。一行其聖人乎。漢之洛下閎造大衍曆云。后八百歲當差一日。則有聖人定之。今年期畢矣。而一行造大衍曆正其差謬。則洛下閎之言信矣。一行又嘗詣道士尹崇。借揚雄太玄經。數日復詣崇還其書。崇曰此書意旨深遠。吾尋之積年尚不能曉。吾子試更研求何遽見還也。一行曰。究其義矣。因出所撰大衍玄圖及義決一卷以示崇。崇大嗟伏。謂人曰。此後生顏子也。初一行幼時家貧鄰有王姥。前後濟之約數十萬。一行嘗思報之。至開元中一行承玄宗敬遇言無不可。未幾會王姥兒犯殺人。獄未具。姥詣一行求救。一行曰。姥要金帛。當十倍疇也。君上執法難以請求如何。王姥戟手大罵曰。何用識此僧。一行從而謝之。終不顧。一行心計渾天寺中工役數百。乃命空其室內。徙一大甕。于中。密選常住奴二人。授以布囊。謂曰。某方某角有廢園。汝中潛伺從午至昏。當有物入來。其數七者可盡掩之。
【現代漢語翻譯】 現代漢語譯本： 流亡的弟子應當來到（這裡）。一行（指僧一行，唐代天文學家、數學家）應聲進入，行稽首禮並請求傳授（天文曆法）之術，（從此）門前的水又向東流去（比喻求學之人眾多）。自此，一行聲名遠揚。唐玄宗聽說了他的才能，下詔讓他入宮。玄宗問：『你有什麼才能？』一行回答說：『善於記憶。』玄宗於是召來後宮，拿出宮女的名冊給他看。一行全部看完后，蓋上名冊，（對名冊上的內容）記得非常清楚，就像平時熟讀一樣。看了幾幅名冊之後，玄宗不由自主地走下御座，向他行禮，稱他為『聖人』，感嘆了很久。不久，玄宗下詔讓一行隨時侍奉左右，讓他占卜災禍吉兇，（一行）所言多有補益。刑和璞曾經對尹愔說：『一行大概是聖人吧！』漢代的洛下閎（天文學家）製作《大衍曆》時說，『（此歷）后八百年應當差一日，到時會有聖人來修正它。』今年期限已到，而一行製作《大衍曆》正是爲了修正其中的差錯，那麼洛下閎的話是可信的。一行又曾經到道士尹崇那裡，借閱揚雄的《太玄經》。幾天後，一行再次拜訪尹崇，歸還了那本書。尹崇說：『這本書的意義深遠，我研究多年尚且不能理解，您不妨再研究研究，為何這麼快就歸還了呢？』一行說：『我已經研究透徹了其中的含義。』於是拿出他所撰寫的《大衍玄圖》及《義決》一卷給尹崇看。尹崇非常驚歎佩服，對別人說：『這（一行）是後生的顏回啊！』當初，一行小時候家境貧寒，鄰居有位王姥（老婦人），前後資助他大約數十萬錢。一行一直想報答她。到了開元年間，一行受到玄宗的敬重和優待，（他所）說的話沒有不被聽從的。沒過多久，恰逢王姥的兒子犯了殺人罪，案件尚未審理完畢。王姥到一行那裡求救。一行說：『如果您需要金錢，我願意十倍償還。但是皇上執法嚴明，難以請求（開脫），這該如何是好？』王姥憤怒地指責他說：『我當初怎麼會認識這個和尚！』一行於是向她道歉，但王姥始終不理睬。一行心中盤算著渾天寺中有數百工匠，於是命人騰空一間屋子，將一個大甕搬到屋子中間，秘密挑選了兩個寺院裡常住的奴僕，交給他們布袋，對他們說：『在某個方向的某個角落裡有一片廢棄的園子，你們在那裡秘密地等候，從中午到黃昏，應當有東西進來，數量是七個，你們可以全部抓住它們。』
【English Translation】 English version: The wandering disciples should arrive. Yi Xing (a Tang dynasty astronomer and mathematician), upon hearing this, entered, performed the keishou (kowtow) ritual, and requested the transmission of the arts (of astronomy and calendrical calculation), and (from then on) the water in front of the gate flowed eastward again (a metaphor for the large number of people seeking knowledge). From then on, Yi Xing's reputation spread far and wide. Emperor Xuanzong of Tang, hearing of his talent, issued an edict summoning him to the palace. Xuanzong asked: 'What are your abilities?' Yi Xing replied: 'I am good at memorization.' Thereupon, Xuanzong summoned the ladies of the inner court and presented him with the registers of the palace women. After Yi Xing had reviewed them all, he closed the registers, (and the contents of the registers) were remembered very clearly, as if he had been familiar with them from the beginning. After several registers, Xuanzong could not help but descend from his throne and pay homage to him, calling him a 'sage,' and sighing for a long time. Soon after, Xuanzong issued an edict for Yi Xing to attend him at all times, allowing him to divine calamities and blessings, and his words were often beneficial. Xing He Pu once said to Yin Yin: 'Yi Xing is probably a sage!' When Luo Xia Hong (an astronomer) of the Han dynasty created the 'Great Expansion Calendar' (Da Yan Li), he said, 'After eight hundred years, (this calendar) should be off by one day, and a sage will come to correct it.' This year the deadline has arrived, and Yi Xing's creation of the 'Great Expansion Calendar' is precisely to correct the errors in it, so Luo Xia Hong's words are credible. Yi Xing once visited the Daoist Yin Chong to borrow Yang Xiong's 'Supreme Mystery Classic' (Tai Xuan Jing). A few days later, Yi Xing visited Chong again and returned the book. Chong said: 'The meaning of this book is profound, and I have studied it for many years without being able to understand it. Why don't you study it further, why are you returning it so quickly?' Yi Xing said: 'I have thoroughly studied its meaning.' Thereupon, he took out the 'Diagram of the Great Expansion' (Da Yan Xuan Tu) and a volume of 'Explanations and Decisions' (Yi Jue) that he had written to show Chong. Chong was greatly amazed and impressed, and said to others: 'This (Yi Xing) is a latter-day Yan Hui!' In the beginning, when Yi Xing was young, his family was poor, and a neighbor, an old woman named Wang, had helped him with about several hundred thousand coins. Yi Xing always wanted to repay her. During the Kaiyuan era, Yi Xing was respected and favored by Xuanzong, and his words were always heeded. Not long after, it happened that Wang's son committed murder, and the case had not yet been fully tried. Wang went to Yi Xing for help. Yi Xing said: 'If you need money, I am willing to repay you tenfold. But the emperor enforces the law strictly, and it is difficult to request (exemption), what should be done?' Wang angrily pointed at him and scolded him, saying: 'Why did I ever get to know this monk!' Yi Xing then apologized to her, but Wang still ignored him. Yi Xing thought to himself that there were hundreds of craftsmen in the Hontian Temple, so he ordered that a room be emptied, and a large urn was moved into the middle of the room. He secretly selected two resident servants from the temple, gave them cloth bags, and said to them: 'In a certain direction, in a certain corner, there is an abandoned garden. You must secretly wait there, from noon until dusk. There should be something coming in, the number is seven, you can catch them all.'
失一則杖汝。如言而往。至酉後果有群豕至。悉獲而歸。一行大喜。令置甕中覆以木蓋。封以六一泥。朱題梵字數十。其徒莫測。詰朝中使叩門急召至便殿。玄宗迎問曰。太史奏。昨夜北斗不見。是何祥也。師有以禳之乎。一行曰。後魏時失熒惑至今帝車不見。古所無者天將大警于陛下也。夫匹夫匹婦不得其所。則隕霜赤旱。盛德所感乃能退舍。感之切者其在葬枯出擊乎。釋門以瞋心壞一切善。慈心降一切魔。如臣曲見莫若大赦天下。玄宗從之。又其夕太史奏。北斗一星見。凡七日而復。帝嘗問國祚幾何有留難否。行曰。鑾輿有萬里之行。社稷終吉。帝驚問其故不答。退以小金合進之曰。至萬里即開。帝一日發合視之。蓋當歸少許。及祿山亂駕幸成都。至萬里橋忽悟。未幾果歸。昭宗初封吉王。唐至昭宗而滅。故終吉。至開元末裴寬為河南尹。寬深信佛法師事普寂禪師。日夕造焉。或一日寬詣寂。寂云。方有少事未暇款語。且請遲迴休息。寬乃屏賓從止於空室。見寂潔滌正堂焚香端坐。坐未久忽聞扣門連聲云。天師一行和尚至矣。一行入詣寂作禮。禮訖附耳密語。其貌絕恭。寂但頷云。無不可者。語訖復禮禮訖又語如是者三。寂唯云是是無不可者。一行語訖降階入南堂自闔其戶寂。乃徐命弟子云遣。聲鐘一。行和尚滅
【現代漢語翻譯】 現代漢語譯本 如果丟失了一個，就用棍子打你。』就像說的那樣前往，到了酉時，果然有一群豬來到，全部捕獲帶回。一行（Yi Xing）大喜，命令將豬放入甕中，用木蓋蓋住，用六一泥封住，用硃砂寫上幾十個梵字，他的弟子們都不明白。第二天早上，宮中的使者敲門緊急召見他到便殿。玄宗（Xuan Zong）迎上來問道：『太史（Imperial Astronomer）奏報，昨夜北斗星不見了，這是什麼預兆？大師有什麼辦法可以禳解嗎？』一行（Yi Xing）說：『後魏（Later Wei Dynasty）時丟失了熒惑星（Mars），至今帝車（Imperial Chariot）不見。這是前所未有的，上天將要對陛下發出重大警告。如果百姓生活困苦，就會降下霜凍和赤旱。只有盛德才能感動上天，使其退避。而最能感動上天的，莫過於安葬死者，停止戰爭了吧？釋門（Buddhist Order）認為，嗔恨之心會破壞一切善行，慈悲之心能降伏一切邪魔。依臣的淺見，不如大赦天下。』玄宗（Xuan Zong）聽從了他的建議。當晚，太史（Imperial Astronomer）奏報說：『北斗星的一顆星出現了，大約七天後恢復原狀。』皇帝曾經問國運還有多久，是否有阻礙。一行（Yi Xing）說：『鑾輿（Imperial Carriage）將有萬里之行，社稷（State）最終會吉祥。』皇帝驚訝地問他原因，他沒有回答。退下後，他進獻了一個小金盒，說：『到達萬里時打開。』皇帝有一天打開盒子看，裡面只有少許當歸。等到祿山（An Lushan）叛亂，皇帝逃到成都，到達萬里橋（Wanli Bridge）時才恍然大悟。不久果然返回。昭宗（Zhaozong）最初被封為吉王（Prince of Ji）。唐朝（Tang Dynasty）到昭宗（Zhaozong）時滅亡，所以說是『終吉』。到了開元（Kaiyuan）末年，裴寬（Pei Kuan）擔任河南尹（Governor of Henan）。裴寬（Pei Kuan）深信佛法，以普寂禪師（Puji Chan Shi）為師，日夜前往拜訪。有一天，裴寬（Pei Kuan）去拜訪普寂（Puji）。普寂（Puji）說：『我正有些事情要處理，沒有時間和你詳細交談，請你稍作休息。』於是裴寬（Pei Kuan）讓隨從退下，獨自留在空室裡。他看到普寂（Puji）清潔打掃了正堂，焚香端坐。坐了沒多久，忽然聽到敲門聲，連聲說：『天師一行和尚（Master Yi Xing）到了。』一行（Yi Xing）進來向普寂（Puji）行禮。行禮完畢，附耳密語，神態極其恭敬。普寂（Puji）只是點頭說：『沒有不可以的。』說完又行禮，行禮完畢又說，像這樣說了三次。普寂（Puji）只是說『是，是，沒有不可以的。』一行（Yi Xing）說完，走下臺階，進入南堂，自己關上了門。普寂（Puji）於是慢慢地命令弟子們敲鐘一聲，說：『一行和尚（Master Yi Xing）圓寂了。』
【English Translation】 English version 』If you lose one, I will strike you with a stick.』 As he said, he went, and at the hour of You (5-7 PM), a group of pigs indeed arrived. He captured them all and returned. Yi Xing (Yi Xing, a famous Tang Dynasty astronomer and monk) was overjoyed and ordered the pigs to be placed in jars, covered with wooden lids, sealed with six-one mud, and inscribed with dozens of Sanskrit characters in vermilion. His disciples could not understand it. The next morning, an envoy from the palace knocked on the door urgently summoning him to the audience hall. Emperor Xuanzong (Xuan Zong, Tang Dynasty emperor) greeted him and asked, 『The Imperial Astronomer reports that the Big Dipper was not visible last night. What is the omen? Do you, Master, have a way to avert it?』 Yi Xing (Yi Xing) said, 『During the Later Wei Dynasty, the planet Mars was lost, and to this day, the Imperial Chariot has not been seen. This is unprecedented, and Heaven is issuing a major warning to Your Majesty. If the common people are not well provided for, there will be frost and red drought. Only great virtue can move Heaven to withdraw its warning. And what can move Heaven most is to bury the dead and cease warfare, isn't it? The Buddhist Order believes that anger destroys all good deeds, while compassion subdues all demons. In my humble opinion, nothing is better than granting a general amnesty to the empire.』 Emperor Xuanzong (Xuan Zong) followed his advice. That evening, the Imperial Astronomer reported, 『One star of the Big Dipper has appeared, and it will return to its original state in about seven days.』 The Emperor once asked how long the dynasty's fate would last and whether there were any obstacles. Yi Xing (Yi Xing) said, 『The Imperial Carriage will travel ten thousand miles, and the state will ultimately be auspicious.』 The Emperor was surprised and asked him the reason, but he did not answer. After withdrawing, he presented a small golden box, saying, 『Open it when you reach ten thousand miles.』 One day, the Emperor opened the box and saw only a small amount of Chinese angelica (Danggui). When An Lushan (An Lushan) rebelled and the Emperor fled to Chengdu, he suddenly realized the meaning when he reached Wanli Bridge (Wanli Bridge, Bridge of Ten Thousand Miles). Soon after, he indeed returned. Emperor Zhaozong (Zhaozong) was initially enfeoffed as the Prince of Ji (Prince of Ji). The Tang Dynasty (Tang Dynasty) ended with Emperor Zhaozong (Zhaozong), hence the saying 『ultimately auspicious』 (終吉, zhōng jí, sounds similar to 終結, zhōng jié, meaning 'end'). At the end of the Kaiyuan (Kaiyuan) era, Pei Kuan (Pei Kuan) served as the Governor of Henan (Governor of Henan). Pei Kuan (Pei Kuan) deeply believed in Buddhism and revered Chan Master Puji (Puji Chan Shi) as his teacher, visiting him day and night. One day, Pei Kuan (Pei Kuan) went to visit Puji (Puji). Puji (Puji) said, 『I have some matters to attend to and do not have time to talk with you in detail. Please rest for a while.』 So Pei Kuan (Pei Kuan) dismissed his attendants and stayed alone in the empty room. He saw Puji (Puji) cleaning the main hall, burning incense, and sitting upright. Not long after sitting, he suddenly heard knocking on the door, with voices saying, 『Master Yi Xing (Master Yi Xing) has arrived.』 Yi Xing (Yi Xing) entered and bowed to Puji (Puji). After bowing, he whispered in his ear, with an extremely respectful demeanor. Puji (Puji) simply nodded and said, 『Nothing is impossible.』 After speaking, he bowed again, and after bowing, he spoke again, repeating this three times. Puji (Puji) only said, 『Yes, yes, nothing is impossible.』 After Yi Xing (Yi Xing) finished speaking, he descended the steps, entered the south hall, and closed the door himself. Puji (Puji) then slowly ordered his disciples to strike the bell once, saying, 『Master Yi Xing (Master Yi Xing) has passed away.』
度矣。左石疾走視之一如其言滅。度后寬服缞绖。葬之日徒步出城送之。春秋四十五。帝哭之哀甚輟朝三日。停龕三七日。行容貌如生。帝親制碑書于石。出內庫錢五十萬建塔銅人原。謚曰大慧禪師。
無畏
釋無畏三藏。本天竺人。讓國出家。道德名稱為天竺之冠。所至講法必有異相。初自天竺至。所司引謁于玄宗。玄宗見而敬信焉。因謂三藏曰。師不遠而來故倦矣。欲於何方休息耶。三藏進曰。臣在天竺時。嘗聞大唐西明寺宣律師持律第一。愿往依止焉。玄宗可之。宣律禁戒堅苦焚修精潔。三藏飲酒食肉言行粗易。往往乘醉喧競穢污茵席。宣律頗不能甘之。忽中夜宣律捫虱將投于地。三藏半醉連聲呼曰。律師律師撲死佛子耶。宣律方知其為異人也。整衣作禮而師事焉。在洛時有巨蛇高丈餘長且百尺。其狀甚異。蟠繞出於山下。洛民咸見之。畏語曰。此蛇欲決水潴洛城。即說佛書義。其蛇至夕則駕風露來。若傾聽狀。畏責之曰。爾蛇也。當居深山中用安其所。何為將欲肆毒於世耶。速去無患生人。其蛇聞之若有慚色。遂俯于地頃而死焉。其後安祿山據洛陽盡毀宗廟。果符其言。開元十年七月旱。帝遣使詔無畏請雨。畏持滿缽水以小刀攪之。誦咒數番。即有物如蚪龍從缽中矯首水面。畏咒遣之。白氣自缽
【現代漢語翻譯】 現代漢語譯本 度矣（去世了）。左石（人名）急忙跑去檢視，正如無畏（釋無畏三藏）所說的那樣已經滅度。度（左石）之後脫下官服，穿上喪服。在安葬那天，徒步走出城去送葬。享年四十五歲。皇帝為他哭泣，非常悲痛，停止朝政三天。停靈二十一天，容貌還栩栩如生。皇帝親自撰寫碑文刻在石頭上，拿出內庫的五十萬錢建造佛塔和銅像。追諡為大慧禪師。
無畏
釋無畏三藏（Śūbhakarasiṃha）是原本是天竺（印度）人。他放棄了王位出家。他的道德和名聲是天竺的第一。他所到之處講經說法，必定有奇異的景象。剛從天竺來到大唐時，有關部門引導他去拜見玄宗（唐玄宗）。玄宗見到他后非常敬重和信任他。於是對三藏說：『大師不遠萬里而來，一定很疲倦了，想在哪裡休息呢？』三藏回答說：『臣在天竺的時候，曾經聽說大唐西明寺的宣律師（道宣律師）持戒第一，希望能夠去依止他。』玄宗同意了。宣律師持戒嚴謹刻苦，焚香修行精進純潔。無畏三藏飲酒吃肉，言行粗俗隨便，常常喝醉酒喧譁吵鬧，弄髒了坐墊。宣律師對此頗為不滿。一天半夜，宣律師捉虱子，想要扔到地上。三藏半醉著連聲喊道：『律師！律師！你要打死佛子嗎？』宣律師這才知道他是不同尋常的人，整理好衣服，向他行禮，拜他為師。在洛陽的時候，有一條巨大的蛇，高一丈多，長一百尺，形狀非常奇異。盤繞著出現在山下，洛陽的百姓都看見了。無畏說：『這條蛇想要決堤引水淹沒洛陽城。』於是誦說佛經的義理。那條蛇到了晚上就駕著風露而來，好像在傾聽的樣子。無畏責備它說：『你是蛇，應當居住在深山中安身，為什麼要將要向世間施放毒害呢？趕快離開，不要給人們帶來禍患。』那條蛇聽了，好像很慚愧的樣子，於是趴在地上，一會兒就死了。後來安祿山佔據洛陽，全部毀壞了宗廟，果然應驗了他的話。開元十年七月發生旱災，皇帝派遣使者詔令無畏祈雨。無畏拿著盛滿水的缽，用小刀攪動它，誦唸咒語多次，立刻有像蝌蚪一樣的龍從缽中抬起頭，出現在水面。無畏唸咒遣送它，白氣從缽中
【English Translation】 English version He passed away. Zuo Shi (name of a person) rushed to check and found that he had indeed passed away as Wuwei (Śūbhakarasiṃha) had said. After the passing, Zuo (Zuo Shi) removed his official attire and donned mourning clothes. On the day of the funeral, he walked out of the city to see him off. He was forty-five years old. The emperor wept for him, deeply saddened, and suspended court for three days. The body was kept for twenty-one days, and his appearance remained lifelike. The emperor personally composed an inscription on a stone tablet and allocated 500,000 coins from the imperial treasury to build a pagoda and bronze statues. He was posthumously named Great Wisdom Chan Master.
Wuwei (Śūbhakarasiṃha)
Śūbhakarasiṃha, was originally from India. He renounced his kingdom to become a monk. His virtue and reputation were the best in India. Wherever he went to preach the Dharma, there were always extraordinary signs. When he first arrived in the Tang Dynasty from India, the relevant officials led him to meet Emperor Xuanzong (Emperor Tang Xuanzong). Xuanzong respected and trusted him upon seeing him. So he said to Śūbhakarasiṃha: 'Master has come from afar and must be tired. Where would you like to rest?' Śūbhakarasiṃha replied: 'When I was in India, I heard that Vinaya Master Xuan (Daoxuan) of Ximing Temple in the Great Tang Dynasty was the foremost in upholding the precepts. I wish to rely on him.' Xuanzong approved. Vinaya Master Xuan was strict and diligent in upholding the precepts, burning incense and cultivating with purity. Śūbhakarasiṃha drank wine and ate meat, and his words and actions were crude and casual. He often made noise and clamor when drunk, and soiled the cushions. Vinaya Master Xuan was quite displeased with this. One midnight, Vinaya Master Xuan was catching lice and was about to throw them on the ground. Śūbhakarasiṃha, half-drunk, repeatedly shouted: 'Vinaya Master! Vinaya Master! Are you going to kill a Buddha's disciple?' Only then did Vinaya Master Xuan realize that he was an extraordinary person. He straightened his clothes, paid his respects, and became his disciple. When he was in Luoyang, there was a giant snake, more than ten feet tall and a hundred feet long, with a very strange appearance. It coiled and appeared at the foot of the mountain, and the people of Luoyang all saw it. Wuwei said: 'This snake wants to breach the dikes and flood the city of Luoyang.' So he recited the meaning of the Buddhist scriptures. The snake came with wind and dew in the evening, as if listening. Wuwei rebuked it, saying: 'You are a snake, you should live in the deep mountains to settle down. Why do you want to unleash poison on the world? Leave quickly and do not bring disaster to the people.' The snake seemed ashamed when it heard this, so it lay on the ground and died after a while. Later, An Lushan occupied Luoyang and completely destroyed the ancestral temples, which indeed fulfilled his words. In the seventh month of the tenth year of Kaiyuan, there was a drought. The emperor sent an envoy to summon Wuwei to pray for rain. Wuwei held a bowl full of water and stirred it with a small knife, chanting mantras several times. Immediately, a dragon-like creature like a tadpole raised its head from the bowl and appeared on the surface of the water. Wuwei chanted a mantra to send it away, and white air came from the bowl
騰涌。語詔使曰。速歸雨即至矣。詔使馳出。頃刻風雷震電。詔使趨入奏。御衣巾已透濕。霖雨彌日而息。又嘗淫雨逾時。詔畏止之。畏捏泥媼五軀向之作梵語叱罵者。即刻而霽。嘗過龍河以一橐駝負經沒水。畏懼失經遽隨之入水。於是龍王邀之入宮講法。為留三宿而出。所載梵夾不濕一字。其神異多類此。
金剛智
釋跋日羅菩提。華言金剛智。南印度摩賴耶國人也。生數歲日誦萬言。目覽心傳終身不忘。年十六開悟佛理。乃削染出家。從師歷游諸國。至開元中達于廣府。后隨駕洛陽。其年自正月不雨迨於五月。岳瀆靈祠禱之無應。乃詔智結壇祈請。於是用不空鉤依菩薩法。在所住處起壇。深四肘。躬繪七俱胝菩薩像。立期以開光明日定隨雨焉 帝使一行禪師謹密候之。至第七日炎氣爞爞(徒冬切)天無浮翳。午後方開眉眼即時西北風生。飛瓦拔樹崩云泄雨。遠近驚駭。而結壇之地。穿穴其屋洪注道場。質明京師一庶皆云。智獲一龍穿屋飛去。求觀其處日千萬人。初帝之第二十五公主甚鐘其愛。久疾不救移臥于咸宜外館。閉目不語已經旬朔。有敕令智授之戒法。此乃料其必終故有是命。智詣彼擇取宮中七歲二女子。以緋繒纏其面目臥于地。使牛仙童寫敕一紙焚於他所。智以密語咒之。二女冥然誦得不遺
【現代漢語翻譯】 現代漢語譯本： 騰涌（僧人名）。他對皇帝的使者說：『快回去，雨馬上就到了。』使者飛奔回去。頃刻間，狂風雷電交加。使者趕緊跑進宮稟告，說：『您的衣服和頭巾都濕透了。』大雨連綿數日才停歇。又一次，連日下雨，皇帝擔心雨停不了，就讓騰涌用泥捏了五個老婦人的像，面向天空，用梵語叱罵，立刻就雨過天晴。他曾經經過龍河，用一頭駱駝馱著經書，駱駝沉入水中。騰涌擔心經書丟失，立刻跳入水中。於是龍王邀請他到龍宮講法，留了三個晚上才出來。他所攜帶的梵文經卷沒有濕一個字。他的神異事蹟大多如此。
金剛智（僧人名）
釋跋日羅菩提（梵語名），漢譯為金剛智。他是南印度摩賴耶國人。他從小就能一天背誦上萬字，眼睛看過，心裡就能記住，終身不忘。十六歲時，他領悟了佛理，於是剃度出家。跟隨老師遊歷各國，在開元年間到達廣州，後來跟隨皇帝到了洛陽。那一年，從正月到五月都沒有下雨，向各地的神靈祈禱都沒有應驗。於是皇帝下令讓金剛智設壇祈雨。於是他運用不空鉤菩薩法，在居住的地方建造法壇，深四肘。親自繪製七俱胝（極大的數量單位）菩薩像，並約定在開光之日必定下雨。皇帝派一行禪師秘密地觀察。到了第七天，天氣炎熱乾燥，天上沒有一絲雲彩。中午過後，金剛智剛畫完菩薩的眉眼，立刻颳起了西北風，吹飛了瓦片，拔起了樹木，烏雲崩裂，大雨傾盆。遠近的人都感到震驚。而設壇的地方，雨水穿透屋頂，傾注到道場。第二天早上，京城裡的人都說：『金剛智捉到了一條龍，穿破屋頂飛走了。』成千上萬的人前去觀看那個地方。當初，皇帝的第二十五個公主非常受寵愛，但久病不治，被轉移到咸宜外館。她閉著眼睛，不說話，已經十多天了。皇帝下令讓金剛智為她授戒，這是因為皇帝料定她必定會去世，所以才下這樣的命令。金剛智來到公主的住處，挑選了宮中兩個七歲的女孩，用紅色的絲綢矇住她們的眼睛，讓她們躺在地上，讓牛仙童寫一道敕令，在其他地方焚燒。金剛智用密語唸誦咒語，兩個女孩在昏迷中竟然能一字不差地背誦出敕令。
【English Translation】 English version: Tengyong (name of a monk). He said to the emperor's envoy, 'Return quickly, the rain is coming soon.' The envoy rushed back. In an instant, wind, thunder, and lightning raged. The envoy hurried into the palace to report, saying, 'Your clothes and headscarf are soaked.' The heavy rain lasted for days before it stopped. Another time, it rained continuously for days, and the emperor was worried that the rain would not stop, so he had Tengyong mold five clay figures of old women, facing the sky, and scold them in Sanskrit, and immediately the rain stopped. He once passed the Dragon River, carrying scriptures on a camel, and the camel sank into the water. Tengyong, fearing the loss of the scriptures, immediately jumped into the water. Then the Dragon King invited him to the Dragon Palace to preach the Dharma, and kept him for three nights before he came out. The Sanskrit scriptures he carried were not wet a single word. His miraculous deeds were mostly like this.
Vajrabodhi (name of a monk)
釋跋日羅菩提 (Shì Bárìluó Pútí) (Sanskrit name), translated into Chinese as 金剛智 (Jīngāngzhì) (Vajrabodhi). He was a native of the Malaya Kingdom in South India. From a young age, he could recite tens of thousands of words a day, and what he saw with his eyes, he could remember in his heart and never forget. At the age of sixteen, he understood the Buddhist principles, so he shaved his head and became a monk. He traveled to various countries with his teacher, and arrived in Guangzhou during the Kaiyuan era, and later followed the emperor to Luoyang. That year, it did not rain from January to May, and prayers to the gods in various places were not answered. So the emperor ordered Vajrabodhi to set up an altar to pray for rain. So he used the Amoghapasha Avalokiteśvara (不空鉤依菩薩, Bùkōnggōu Yī Púsà) method, and built an altar four cubits deep in the place where he lived. He personally painted seven koti (俱胝, Jùzhī) (an extremely large unit of quantity) images of Bodhisattvas, and stipulated that it would definitely rain on the day of consecration. The emperor sent the Chan master Yixing (一行禪師, Yīxíng Chánshī) to secretly observe. On the seventh day, the weather was hot and dry, and there was not a trace of cloud in the sky. After noon, as soon as Vajrabodhi finished painting the eyebrows of the Bodhisattva, a northwest wind immediately blew, blowing away the tiles, uprooting the trees, and the dark clouds burst, and heavy rain poured down. People far and near were shocked. And in the place where the altar was set up, the rain penetrated the roof and poured into the dojo. The next morning, the people in the capital all said, 'Vajrabodhi caught a dragon, which broke through the roof and flew away.' Tens of thousands of people went to see that place. At first, the emperor's twenty-fifth princess was very favored, but she had been ill for a long time and could not be cured, and was moved to the Xianyi Outer Hall (咸宜外館, Xiányí Wàiguǎn). She had been closing her eyes and not speaking for more than ten days. The emperor ordered Vajrabodhi to give her the precepts, because the emperor expected that she would definitely die, so he gave such an order. Vajrabodhi came to the princess's residence, selected two seven-year-old girls from the palace, covered their eyes with red silk, and made them lie on the ground, and asked Niu Xiantong (牛仙童, Niú Xiāntóng) to write an edict and burn it elsewhere. Vajrabodhi chanted a mantra in secret language, and the two girls were able to recite the edict word for word in a daze.
一字。智入三摩地。以不思議力令二女持敕詣琰摩王。食頃間王令公主亡保母劉氏護送公主魂。隨二女至。於是公主起坐開目言語如常。帝聞之不俟仗衛馳騎往于外館。公主奏曰。冥數難移。今王遣回略覲聖顏而已。可半日間然後長逝。自爾帝方加歸仰焉。武貴妃寵異六宮薦施寶玩。智勸貴妃急造金剛壽命菩薩。又勸河東郡王于毗盧遮那塔中繪像。謂門人曰。此二人者壽命非久矣。經數月皆如其言。至二十年壬申八月既望。于洛陽廣福寺命門人曰。白月圓時吾當去矣。遂禮毗盧遮那佛旋繞七匝。退歸本院焚香發願。頂戴梵夾並新譯教法。付囑訖寂然而化。
鑒源
釋鑒源。不知何許人。素行甄明。后講華嚴經號為勝集。日供千人粥食。其倉簟中米粟才數百斛。取之不竭。沿夏涉秋未嘗告匱。冥感如此。后多徴應。有慧觀禪師。見三百餘僧持蓮燈凌空而去。歷歷如流星焉。開元中崔冀公寧疑其妖妄。躬自入山宿。預禁山四方面各三十里火光。至第三夜有百餘支燈。現兼紅光可千餘尺。冀公蹶然作禮嘆未曾有。時松間出金色手長七尺許。有二菩薩黃白金色閃爍。然復庭前柏樹上晝現一燈。其明如日。橫布玻璃。山可三里所寶珠一顆圓一丈。熠爚可愛。西嶺山門懸大虹橋。橋上梵僧老叟童子。間出有二炬爛然空
【現代漢語翻譯】 一字（指某位僧人）。他以智慧進入三摩地（Samadhi，一種冥想狀態），用不可思議的力量讓兩位女子拿著敕令去見琰摩王（Yama，冥界之王）。很短的時間內，琰摩王讓公主死去的保姆劉氏護送公主的魂魄，跟隨兩位女子到來。於是公主起身坐起，睜開眼睛，說話如常。皇帝聽聞此事，不等侍衛，騎馬趕往外館。公主稟告說：『冥界的定數難以改變，現在閻王讓我回來只是略微拜見聖顏而已，大概半天時間后就會長逝。』從此皇帝更加歸心仰慕佛法。武貴妃受到皇帝的寵愛，超過後宮其他妃嬪，進獻珍寶玩物。一字勸貴妃趕緊建造金剛壽命菩薩像，又勸河東郡王在毗盧遮那塔（Vairocana，佛的一種化身）中繪製佛像。他對門人說：『這兩個人的壽命都不長了。』幾個月后，都如他所說。到了二十年壬申年八月十五，他在洛陽廣福寺告訴門人說：『白月圓滿之時，我就要離開了。』於是禮拜毗盧遮那佛，繞佛七圈，退回自己的院子，焚香發願，頭頂梵文經書和新翻譯的教法，囑咐完畢后安然圓寂。
鑒源（Jian Yuan，人名）
釋鑒源（Shi Jian Yuan，人名），不知道是哪裡人。平時行為端正光明。後來講解華嚴經，號稱勝集。每天供應一千人的粥飯。他的倉庫里米糧只有幾百斛，卻取之不盡，從夏天到秋天都沒有告罄，冥冥中的感應就是這樣。後來有很多徵兆應驗。有慧觀禪師（Hui Guan，人名），看見三百多個僧人拿著蓮花燈凌空而去，像流星一樣。開元年間，崔冀公寧（Cui Ji Gong Ning，人名）懷疑這是妖術，親自入山住宿，預先禁止山四面各三十里內的火光。到了第三夜，有一百多支燈出現，還帶著紅色光芒，大概有一千多尺。崔冀公寧驚倒作揖，感嘆從未見過這樣的景象。當時松樹間出現金色的手，長七尺左右，有兩位菩薩，發出黃白色的金光閃爍。而且庭前的柏樹上白天出現一盞燈，它的光明像太陽一樣，橫布著玻璃，山大概三里左右的地方有一顆寶珠，圓一丈，光彩奪目。西嶺山門懸掛著巨大的虹橋，橋上有梵僧、老叟、童子，不時出現兩支燃燒的火炬。
【English Translation】 One character (referring to a monk). He entered Samadhi (a meditative state) with wisdom, using inconceivable power to send two women with an edict to see King Yama (the King of the Underworld). In a short time, King Yama had Princess's deceased nanny, Liu, escort the Princess's soul, following the two women. Thereupon, the Princess sat up, opened her eyes, and spoke as usual. The Emperor, upon hearing this, rushed to the outer pavilion on horseback without waiting for his guards. The Princess reported, 'The destiny of the underworld is difficult to change. Now, the King of Yama has sent me back only to briefly pay respects to your sacred countenance. I will pass away in about half a day.' From then on, the Emperor became even more devoted to the Buddha's teachings. Consort Wu was favored by the Emperor, surpassing the other concubines in the harem, and offered treasures and playthings. One character advised Consort Wu to quickly build a Vajra Longevity Bodhisattva statue, and also advised the Prince of Hedong to paint a Buddha image in the Vairocana Pagoda (a manifestation of Buddha). He said to his disciples, 'These two people do not have long to live.' Several months later, it all happened as he had said. On the fifteenth day of the eighth month of the Ren Shen year, he told his disciples at Guangfu Temple in Luoyang, 'When the white moon is full, I shall depart.' Thereupon, he prostrated before Vairocana Buddha, circumambulated the Buddha seven times, returned to his own courtyard, burned incense, made vows, placed the Sanskrit scriptures and newly translated teachings on his head, and after giving his instructions, peacefully passed away.
Jian Yuan (a person's name)
Shi Jian Yuan (a person's name), it is not known where he was from. His conduct was usually upright and bright. Later, he lectured on the Avatamsaka Sutra, known as Shengji. He provided porridge and food for a thousand people every day. There were only a few hundred hu of rice in his warehouse, but it was inexhaustible, and it never ran out from summer to autumn. Such was the unseen response. Later, many omens were fulfilled. There was Chan Master Hui Guan (a person's name), who saw more than three hundred monks holding lotus lanterns flying into the sky, like shooting stars. During the Kaiyuan era, Cui Ji Gong Ning (a person's name) suspected this was sorcery, and personally went into the mountain to stay overnight, preemptively prohibiting firelight within thirty li on all four sides of the mountain. On the third night, more than a hundred lights appeared, also with red light, about a thousand feet. Cui Ji Gong Ning collapsed and bowed, marveling that he had never seen such a sight. At that time, a golden hand appeared between the pine trees, about seven feet long, with two Bodhisattvas, emitting yellow and white golden light. Moreover, a lamp appeared in the daytime on the cypress tree in front of the courtyard, its light like the sun, horizontally spreading glass, and about three li from the mountain was a jewel, one zhang in diameter, dazzlingly beautiful. A huge rainbow bridge hung over the mountain gate of the West Ridge, with Brahman monks, old men, and children on the bridge, occasionally appearing with two burning torches.
中。如相迎送交過之狀。下有四菩薩兩兩偶立。放通身光可高六七十尺。復見大松林后。忽有寺額篆書三學字。又燈下垂繡帶二條。東林之間夜出金山。月當於午。金銀二色燈列于知鉉師墳側。韋南康皋每三月就寺設三百菩薩大齋。菩薩現相焉。
義福
僧義福者。上黨人也。梵行精修相好端潔。搢紳士庶翕然歸依。嘗從駕往東都。所歷郡縣人皆傾向。檀施巨萬皆委之而去。忽一旦召其學徒。告以將終。兵部侍郎張均。中書侍郎嚴挺之。刑部侍郎房管。禮部侍郎韋涉。常所禮謁。是日亦同相造焉。義福乃升座為門徒演法。乃曰。吾歿於是日當以決別耳。久之張謂房曰。某宿歲餌金丹。爾來未嘗臨喪。言訖張遂潛去。義福謂房曰。某與張公游有年數矣張有非常之咎。名節皆虧。向來若終法會足以免難惜哉。乃攜房之手曰。必為中興名臣。公其勉之。言訖而終。及祿山之亂。張均陷賊庭授偽署。房管翊贊兩朝竟立大節真表。
真表者。百濟人也。家在金山世事戈獵。后入深山以刀截髮。苦到懺悔舉身撲地。志求戒法誓願要期。彌勒菩薩授我戒法也。夜倍日功繞旋叩榼。心心無間唸唸翹勤。經於七宵詰旦。見地藏菩薩手搖金錫。為表策發教發戒緣作受前方便。感斯瑞應勇猛過前。二七日滿有大鬼現可怖相
【現代漢語翻譯】 現代漢語譯本： 中間。好像（菩薩）互相迎接和遞送東西的樣子。下面有四位菩薩兩兩相對站立，放出全身的光芒，高達六七十尺。又看見大片松樹林後面，忽然出現寺廟的匾額，上面用篆書寫著『三學』二字。還有燈下垂著兩條繡帶。東林之間夜晚出現金山，月亮正當午時。金銀兩種顏色的燈排列在知鉉師的墳墓旁邊。韋南康皋每逢三月就在寺廟設定三百菩薩的大齋，菩薩顯現形象。
義福
僧人義福，是上黨人。他精進修行，相貌端正潔凈，達官貴人和普通百姓都紛紛歸依他。曾經跟隨皇帝前往東都（洛陽），所經過的郡縣，人們都傾向於他。信徒捐贈的錢財數以萬計，他都委託他人處理。忽然有一天，他召集他的學生，告訴他們自己將要去世。兵部侍郎張均、中書侍郎嚴挺之、刑部侍郎房管、禮部侍郎韋涉，都是他平時禮拜拜訪的人，這天也一同前來。義福於是登上座位，為門徒演說佛法，說：『我將在這天去世，應當與大家訣別了。』過了很久，張（均）對房（管）說：『我多年來服用金丹，自從服藥以來，未曾參加過喪事。』說完，張（均）就悄悄地離開了。義福對房（管）說：『我與張公交往多年了，張（均）有非常大的災禍，名譽和節操都會虧損。如果他能堅持到法會結束，或許可以免除災難，可惜啊。』於是拉著房（管）的手說：『你必定會成為中興的名臣，你要努力啊。』說完就去世了。等到安祿山叛亂時，張均陷落在叛賊的朝廷，被授予偽官。房管輔佐兩朝皇帝，最終樹立了偉大的節操，真是不同凡響。
真表（Jin Biao）
真表（Jin Biao）是百濟人。家住在金山，世代以打獵為生。後來進入深山，用刀截斷頭髮，刻苦懺悔，全身撲倒在地，立志尋求戒法，發誓一定要達到目的。彌勒菩薩（Maitreya Bodhisattva）將把戒法授予我。夜晚加倍努力，繞佛叩拜。心心相續，唸唸虔誠。經過七個夜晚，到了早晨，看見地藏菩薩（Ksitigarbha Bodhisattva）手搖金錫杖，為真表（Jin Biao）策勵啓發，教導他發戒的因緣，作為接受戒法的前方便。感應到這種瑞相，更加勇猛精進。過了十四天，有大鬼出現，相貌可怕。
【English Translation】 English version: In the middle. It was as if (Bodhisattvas) were welcoming and handing things to each other. Below, four Bodhisattvas stood in pairs, emitting light from their entire bodies, reaching a height of sixty to seventy feet. Furthermore, behind a large pine forest, a temple plaque suddenly appeared with the words 'Three Learnings' inscribed in seal script. Additionally, two embroidered ribbons hung from the lamps. Between the Eastern Forest, Golden Mountain emerged at night, with the moon at its zenith. Lamps of gold and silver colors were arranged beside the tomb of Zhi Xuan (Zhi Xuan) . Wei Nankang Gao (Wei Nankang Gao) would hold a grand feast for three hundred Bodhisattvas at the temple every third month, and the Bodhisattvas would manifest their forms.
Yi Fu (Yi Fu)
The monk Yi Fu (Yi Fu) was a native of Shangdang. He was diligent in his practice, and his appearance was dignified and pure. Officials and commoners alike flocked to him for refuge. He once accompanied the emperor to the Eastern Capital (Luoyang), and in every prefecture and county he passed through, people were drawn to him. He entrusted the vast sums of money donated by devotees to others to manage. Suddenly, one day, he summoned his disciples and told them that he was about to pass away. Zhang Jun (Zhang Jun), the Vice Minister of the Ministry of War; Yan Tingzhi (Yan Tingzhi), the Vice Minister of the Central Secretariat; Fang Guan (Fang Guan), the Vice Minister of the Ministry of Justice; and Wei She (Wei She), the Vice Minister of the Ministry of Rites, all of whom he usually paid respects to, came to visit him on this day. Yi Fu (Yi Fu) then ascended the seat and expounded the Dharma for his disciples, saying, 'I will pass away on this day, and I should bid farewell to everyone.' After a long while, Zhang (Jun) said to Fang (Guan), 'I have been taking golden elixir for many years, and since then, I have never attended a funeral.' After speaking, Zhang (Jun) quietly left. Yi Fu (Yi Fu) said to Fang (Guan), 'I have been friends with Zhang Gong (Zhang Jun) for many years. Zhang (Jun) has a very great calamity, and his reputation and integrity will be damaged. If he could have persisted until the end of the Dharma assembly, he might have been able to avoid the disaster, but alas.' Then, taking Fang (Guan)'s hand, he said, 'You will surely become a famous minister of the restoration, you must strive for it.' After speaking, he passed away. When the An Lushan Rebellion occurred, Zhang Jun (Zhang Jun) fell into the hands of the rebels and was given a false appointment. Fang Guan (Fang Guan) assisted two emperors and ultimately established great integrity, truly outstanding.
Zhen Biao (Zhen Biao)
Zhen Biao (Zhen Biao) was a native of Baekje. His family lived in Jinshan and made a living by hunting for generations. Later, he entered the deep mountains, cut off his hair with a knife, repented bitterly, and prostrated himself on the ground, vowing to seek the precepts and vowing to achieve his goal. Maitreya Bodhisattva (Maitreya Bodhisattva) will bestow the precepts upon me. He doubled his efforts at night, circumambulating and prostrating. His mind was continuous, and his thoughts were devout. After seven nights, in the morning, he saw Ksitigarbha Bodhisattva (Ksitigarbha Bodhisattva) shaking a golden staff in his hand, encouraging and inspiring Zhen Biao (Zhen Biao), teaching him the causes and conditions for generating the precepts, as a preliminary preparation for receiving the precepts. Sensing this auspicious response, he became even more courageous and diligent. After fourteen days, a great ghost appeared with a terrifying appearance.
。而推表墜于巖下。身無所傷。葡卜就登石壇上。加復魔相未休。百端千緒。至第三七日質明。有吉祥鳥鳴曰。菩薩來也。乃見白雲若浸粉然。更無高下。山川平滿成銀色世界。兜率天主透迤自在。儀衛陸離圍繞石壇。香風花雨一時交集。須臾慈氏徐步而行至於壇所。垂手摩表頂曰。善哉大丈夫。求戒如是。至於再至於三。蘇迷盧可手攘而卻爾心終不退。乃為授法。表身心和悅猶如三禪意識與樂根相應也。四萬二千福河常流一切功德。尋發天眼焉。慈氏躬授三法衣瓦缽。復賜名曰真表。又于膝下出二物。非牙非玉。乃簽檢之制也。一題曰九者。一題曰八者。各二字。付度表云。若人求戒當先悔罪。罪福則持犯性也。更加一百八簽。簽上署百八煩惱名目。如來戒人。或九十日。或四十日。或三七日。行懺苦到精進期滿限終將九八二簽參合百八者。佛前望空而擲其簽。墮地以驗其罪滅不滅之相。若百八簽飛逗四畔。唯八九二簽卓然壇心而立者。即得上上品戒焉。若眾簽雖遠。或一二來觸九八簽。拈觀是何煩惱名。抑令人重覆懺悔已。正將重悔煩惱簽。和九八者擲其煩惱簽。去者名中品戒焉。若眾簽埋覆九八者。則罪不滅不得戒也。設加懺悔過九十日得下品戒大慈氏重告誨云。八者新熏也。九者本有也。囑累已大仗既回山川
【現代漢語翻譯】 現代漢語譯本：而推真表墜于巖下，身體沒有受到任何損傷。葡卜就登上石壇上，繼續保持著魔相沒有停止，各種思緒紛繁複雜。到了第三個七日的黎明時分，有吉祥鳥鳴叫說：『菩薩來了！』於是看見白雲像浸染了粉末一樣，沒有高低之分，山川平坦充滿，成爲了銀色的世界。兜率天主（彌勒菩薩所居之天）悠然自在，儀仗隊整齊地圍繞著石壇，香風和花雨一時交集。不久，慈氏（彌勒菩薩的別稱）緩緩地走到了石壇之處，垂下手來摩真表的頭頂說：『善哉大丈夫！求戒像這樣。』說了再三，『即使蘇迷盧山（須彌山）可以用手推開，你的心也終究不會退轉。』於是為他傳授戒法。真表的身心和悅，猶如三禪的意識與樂根相應一樣。四萬二千條福河常常流淌，一切功德圓滿。隨即就開啟了天眼。慈氏（彌勒菩薩）親自授予他三法衣和瓦缽，又賜名他為真表。又在膝下拿出兩件東西，不是牙也不是玉，是用來簽檢的器具。一個上面題寫著『九者』兩個字，一個上面題寫著『八者』兩個字，各有兩個字。交給度真表說：『如果有人求戒，應當先懺悔罪過，罪和福則在於持戒和犯戒的性質。』再加上一百零八個簽，簽上署寫著一百零八種煩惱的名稱。如來（佛陀）為人們授戒，或者九十日，或者四十日，或者二十一日，進行懺悔，苦到精進，期限滿了之後，將九和八這兩個簽，摻合一百零八個簽，在佛前望空拋擲這些簽，落地來驗證他的罪是否滅除的相狀。如果一百零八個簽飛散到四周，只有八和九這兩個簽卓然地立在壇的中心，就能夠得到上上品戒。如果眾簽雖然飛得很遠，或者有一兩個簽來觸碰到九和八這兩個簽，拿起觀看是什麼煩惱的名稱，就令人重新懺悔。正在重新懺悔的時候，將重悔的煩惱簽，和九和八這兩個簽一起拋擲，煩惱簽離去的，就叫做中品戒。如果眾簽埋沒覆蓋了九和八這兩個簽，那麼罪就沒有滅除，不能得到戒。即使加上懺悔超過九十日，也只能得到下品戒。大慈氏（彌勒菩薩）再次告誡說：『八者是新薰染的，九者是本來就有的。』囑咐完畢，大仗已經返回山川。 English version: And then, Tuibiao (name of a person) fell from the cliff, but his body was unharmed. Pubu then ascended the stone altar, continuing his demonic appearance without ceasing, with various thoughts and complexities. By the dawn of the twenty-first day, an auspicious bird sang, 'The Bodhisattva is coming!' Then he saw white clouds like powder, without any high or low, the mountains and rivers were flat and full, becoming a silver world. Tushita Heaven's Lord (referring to Maitreya Bodhisattva's abode) was leisurely and at ease, with ceremonial guards surrounding the stone altar, fragrant winds and flower rains converging at once. Soon, Maitreya (another name for Maitreya Bodhisattva) slowly walked to the altar, lowered his hand and stroked Tuibiao's head, saying, 'Excellent, great man! Seeking precepts like this!' He said it again and again, 'Even if Mount Sumeru (Mount Meru) could be pushed away by hand, your heart would never retreat.' Then he transmitted the precepts to him. Tuibiao's body and mind were harmonious and joyful, like the consciousness of the third Dhyana corresponding to the root of joy. Forty-two thousand rivers of blessings constantly flowed, and all merits were fulfilled. Immediately, he opened his divine eye. Maitreya (Maitreya Bodhisattva) personally bestowed upon him the three Dharma robes and a begging bowl, and also named him Zhenbiao (True Manifestation). He then took out two objects from his lap, neither tooth nor jade, but instruments for drawing lots. One was inscribed with the two characters 'Nine Ones', and the other was inscribed with the two characters 'Eight Ones', each with two characters. He handed them to Duzhenbiao (Deliver True Manifestation), saying, 'If someone seeks precepts, they should first repent of their sins, and sin and merit lie in the nature of upholding and violating the precepts.' Add one hundred and eight lots, with the names of one hundred and eight afflictions written on them. The Tathagata (Buddha) gives precepts to people, either for ninety days, forty days, or twenty-one days, practicing repentance, enduring hardship and diligently, and after the time limit is over, combine the nine and eight lots with the one hundred and eight lots, and throw these lots in front of the Buddha, hoping to verify the state of whether his sins have been extinguished by the way they fall. If the one hundred and eight lots scatter to the surroundings, and only the eight and nine lots stand firmly in the center of the altar, then one can obtain the highest quality precepts. If the many lots fly far away, or one or two lots touch the nine and eight lots, pick them up and see what the name of the affliction is, and make people repent again. While repenting again, throw the lot of the affliction that needs to be repented again, together with the nine and eight lots, and if the affliction lot goes away, it is called middle-grade precepts. If the many lots bury and cover the nine and eight lots, then the sin has not been extinguished and one cannot obtain the precepts. Even if one adds repentance for more than ninety days, one can only obtain the lower-grade precepts. The Great Compassionate One (Maitreya Bodhisattva) again warned, 'Eight Ones are newly acquired, and Nine Ones are inherent.' After the instructions were completed, the great staff returned to the mountains and rivers.
【English Translation】 And then, Tuibiao (name of a person) fell from the cliff, but his body was unharmed. Pubu then ascended the stone altar, continuing his demonic appearance without ceasing, with various thoughts and complexities. By the dawn of the twenty-first day, an auspicious bird sang, 'The Bodhisattva is coming!' Then he saw white clouds like powder, without any high or low, the mountains and rivers were flat and full, becoming a silver world. Tushita Heaven's Lord (referring to Maitreya Bodhisattva's abode) was leisurely and at ease, with ceremonial guards surrounding the stone altar, fragrant winds and flower rains converging at once. Soon, Maitreya (another name for Maitreya Bodhisattva) slowly walked to the altar, lowered his hand and stroked Tuibiao's head, saying, 'Excellent, great man! Seeking precepts like this!' He said it again and again, 'Even if Mount Sumeru (Mount Meru) could be pushed away by hand, your heart would never retreat.' Then he transmitted the precepts to him. Tuibiao's body and mind were harmonious and joyful, like the consciousness of the third Dhyana corresponding to the root of joy. Forty-two thousand rivers of blessings constantly flowed, and all merits were fulfilled. Immediately, he opened his divine eye. Maitreya (Maitreya Bodhisattva) personally bestowed upon him the three Dharma robes and a begging bowl, and also named him Zhenbiao (True Manifestation). He then took out two objects from his lap, neither tooth nor jade, but instruments for drawing lots. One was inscribed with the two characters 'Nine Ones', and the other was inscribed with the two characters 'Eight Ones', each with two characters. He handed them to Duzhenbiao (Deliver True Manifestation), saying, 'If someone seeks precepts, they should first repent of their sins, and sin and merit lie in the nature of upholding and violating the precepts.' Add one hundred and eight lots, with the names of one hundred and eight afflictions written on them. The Tathagata (Buddha) gives precepts to people, either for ninety days, forty days, or twenty-one days, practicing repentance, enduring hardship and diligently, and after the time limit is over, combine the nine and eight lots with the one hundred and eight lots, and throw these lots in front of the Buddha, hoping to verify the state of whether his sins have been extinguished by the way they fall. If the one hundred and eight lots scatter to the surroundings, and only the eight and nine lots stand firmly in the center of the altar, then one can obtain the highest quality precepts. If the many lots fly far away, or one or two lots touch the nine and eight lots, pick them up and see what the name of the affliction is, and make people repent again. While repenting again, throw the lot of the affliction that needs to be repented again, together with the nine and eight lots, and if the affliction lot goes away, it is called middle-grade precepts. If the many lots bury and cover the nine and eight lots, then the sin has not been extinguished and one cannot obtain the precepts. Even if one adds repentance for more than ninety days, one can only obtain the lower-grade precepts. The Great Compassionate One (Maitreya Bodhisattva) again warned, 'Eight Ones are newly acquired, and Nine Ones are inherent.' After the instructions were completed, the great staff returned to the mountains and rivers.
云霽。於是持天衣執天缽。猶如五夏比丘。徇道下山草木為其低垂覆路。殊無溪谷高下之別。飛禽鷙獸馴伏步前。又聞空中唱告村落聚邑言。菩薩出山來何不迎接時。則人民男女布發掩泥者。脫衣覆路者。氈罽氍毹承足者。花絪美褥填坑者。表咸曲副人情一一迪踐。有女子提半端白㲲覆於途中。表似驚忙之色。迴避別行。女子怪其不平等。表曰。吾非無慈不均也。適觀㲲間皆是狶子。吾慮傷生避其誤犯耳。原其女子本屠家。販買得此布也。自爾常有二虎左右隨行。表語之曰。吾不入郛郭汝可導引。至可修行處則乃緩步而行。三十來里就一山坡蹲跽於前。時則掛錫樹枝敷草端坐。四望信士不勸自來。同造伽藍號金山寺焉明達。
明達師者。不知其所來。于閿鄉縣住萬回故寺。往來過客皆謁明達以問休咎。明達不答。但見其旨趣而已。曾有人謁明達問曰。欲至京謁親。親安否。明達授以竹杖。至京而親亡。又有謁達者。達取寺家馬令乘之使南北馳。馳訖勒去。其人至京授採訪判官。乘驛無所不至。又有謁達者。達以所持杖畫地為堆阜。以杖撞筑之。地因坑臼人不曉。至京背有發腫。割之血流迨地。李林甫為黃門侍郎。扈從西還謁達加秤于其肩。至京而作相。李雍門為湖城令。達忽請其小馬。雍門不與。間一日乘馬將
【現代漢語翻譯】 現代漢語譯本：云霽（Yunjì）。於是拿著天衣，拿著天缽，就像是五夏（Wǔ xià，指僧侶修行五年）的比丘（Bǐqiū，佛教出家男子）。順著道路下山，草木都為他低垂，覆蓋道路。完全沒有溪谷高低的分別。飛禽猛獸馴服地走在前面。又聽到空中傳來聲音，告訴村落聚邑的人們說：『菩薩（Púsà，佛教中修行達到一定程度的人）出山來了，為什麼不去迎接呢？』於是人民男女有的散開頭髮覆蓋泥土，有的脫下衣服覆蓋道路，有的用氈毯（zhāntǎn）、毛織地毯（máozhīdìtǎn）鋪在地上承托他的腳，有的用華麗的褥墊填平坑洼，都盡力地表達誠意，讓人一一踩踏而過。有一個女子提著半匹白色的粗布覆蓋在路途中，表現出好像驚慌忙亂的樣子，迴避著另外行走。云霽覺得她這樣做不公平，說道：『我不是沒有慈悲心而不平等對待。剛才看到粗布之間全都是小豬，我考慮到可能會傷害它們的生命，所以避開以免誤犯殺生。』原來這個女子是屠戶出身，販賣才得到這塊粗布。從此以後，常常有兩隻老虎左右跟隨云霽行走。云霽對它們說：『我不進入城郭，你們可以為我引導道路，到可以修行的地方就慢慢行走。』走了三十多里路，到了一處山坡，老虎就蹲伏跪拜在前面。這時云霽就把錫杖掛在樹枝上，鋪開草地端坐。四面八方的信徒不用勸說自己就來了，共同建造伽藍（qiélán，寺廟），命名為金山寺（Jīnshān sì）。 明達（Míngdá）禪師，不知道他從哪裡來。在閿鄉縣（Wénxiāng xiàn）住在萬回故寺（Wànhuí gù sì）。來來往往的過客都拜訪明達，向他詢問吉兇。明達不回答，只是觀察他們的意圖而已。曾經有人拜訪明達，問道：『想要到京城拜見親人，親人平安嗎？』明達給他一根竹杖。那人到了京城，親人已經去世。又有拜訪明達的人，明達拿寺廟裡的馬鈴讓他騎著南北奔馳，奔馳完畢就停止。那人到了京城，被授予採訪判官（cǎifǎng pànguān），乘坐驛馬無處不到。又有拜訪明達的人，明達用所持的竹杖在地上畫出堆積的土丘，用竹杖撞擊修築它們，地上因此出現坑洼，人們不明白是什麼意思。那人到了京城，背上長了腫塊，割開后血流滿地。李林甫（Lǐ Línfǔ）擔任黃門侍郎（Huángmén shìláng），護送皇帝向西返回，拜訪明達，明達用秤放在他的肩膀上。到了京城就做了宰相。李雍門（Lǐ Yōngmén）擔任湖城令（Húchéng lìng），明達忽然向他索要小馬，李雍門不給。過了一天，李雍門騎馬將
【English Translation】 English version: Yunjì. Thereupon, he held the celestial robe and the celestial alms bowl, like a Bhiksu (Bǐqiū, a Buddhist monk) of five years' standing. Following the path down the mountain, the plants and trees lowered themselves to cover the road. There was no distinction between streams and valleys, high and low. Flying birds and fierce beasts were tamed and walked before him. Moreover, he heard voices in the air announcing to the villages and settlements, 'The Bodhisattva (Púsà, an enlightened being) is coming out of the mountain, why not welcome him?' Thereupon, the people, men and women, some spread their hair to cover the mud, some took off their clothes to cover the road, some used felt carpets (zhāntǎn) and woolen rugs (máozhīdìtǎn) to support his feet, some used flower-filled beautiful mattresses to fill the pits, all expressing their sincerity to the fullest extent, allowing him to step on them one by one. There was a woman carrying half a bolt of white coarse cloth, covering it on the road, showing a look of panic and busyness, avoiding walking on it. Yunjì felt that she was being unfair, and said, 'It is not that I am without compassion and treat people unequally. Just now I saw that between the coarse cloths were all piglets. I was concerned that I might harm their lives, so I avoided it to prevent accidentally committing killing.' Originally, this woman was from a butcher's family, and she obtained this cloth through trading. From then on, there were always two tigers following Yunjì on the left and right. Yunjì said to them, 'I will not enter the city walls, you can guide the way for me, and when we reach a place suitable for cultivation, then walk slowly.' After walking more than thirty li, they reached a hillside, and the tigers squatted and knelt in front. At this time, Yunjì hung the tin staff on a tree branch, spread out the grass and sat upright. Believers from all directions came without being persuaded, and together they built a Sangharama (qiélán, monastery), named Jinshan Temple (Jīnshān sì). Master Mingda (Míngdá), it is not known where he came from. He lived in the old Wanhui Temple (Wànhuí gù sì) in Wenxiang County (Wénxiāng xiàn). Passing travelers all visited Mingda to ask about good and bad fortune. Mingda did not answer, but only observed their intentions. Once someone visited Mingda and asked, 'I want to go to the capital to see relatives, are they safe?' Mingda gave him a bamboo staff. When that person arrived in the capital, the relatives had already passed away. There was another person who visited Mingda, and Mingda took the temple's horse bell and had him ride it galloping north and south, and when he finished galloping, he stopped. That person arrived in the capital and was granted the position of Investigating Judge (cǎifǎng pànguān), riding the postal horse everywhere. There was another person who visited Mingda, and Mingda used the bamboo staff he held to draw mounds on the ground, and used the bamboo staff to strike and build them, and pits appeared on the ground, and people did not understand what it meant. When that person arrived in the capital, a swelling grew on his back, and when it was cut open, blood flowed all over the ground. Li Linfu (Lǐ Línfǔ) served as the Yellow Gate Attendant (Huángmén shìláng), escorting the emperor back west, and visited Mingda, and Mingda placed a scale on his shoulder. When he arrived in the capital, he became the Prime Minister. Li Yongmen (Lǐ Yōngmén) served as the Lake City Magistrate (Húchéng lìng), and Mingda suddenly asked him for a small horse, but Li Yongmen did not give it to him. After a day, Li Yongmen rode a horse and will
出。馬忽庭中人立寺門墜馬而死。如此頗眾。達又嘗當寺門北望。言曰。此川中兵馬何多。又長嘆曰。此中觸處總是軍隊。及哥舒翰擁兵潼關拒逆胡。關下閿鄉盡為戰場矣法秀。
釋法秀者。未詳何許人也。居於京師。游于咸鎬之間。以勸率眾緣多成善務。至老未嘗休懈。開元末明皇嘗夢人云。將手巾五百條袈裟五百領。于迴向寺佈施。及覺問左右。並云無。乃遣募緇徒道高者令尋訪。秀出應召曰。某知迴向寺處。問要幾人。曰但得赍持所物及名香一斤即可矣。遂授之。秀徑入終南行兩日。至極深峻處都無所見。忽遇一碾石。驚曰。此人不到何有此物。乃于其上焚所攜香。禮祝哀祈自午至夕。良久谷中霧起咫尺不辨。近來漸散。當半崖有朱柱粉壁。玲瓏如畫。少頃轉分明。見一寺若在云間。三門巨額諦視之。乃迴向也。喜甚攀陟遂到。時已黃昏聞鐘磬及禮佛之聲。門者詰其所從來。遂引入見一老僧曰。唐皇帝萬福。令語人相隨。歷房散手巾等。唯餘一分。一房但空榻無人。有一衣服坐席。似有所適者。遂卻見老僧。僧曰。更往當已來矣。秀復至欲授手巾等。一房但空榻者亦無人矣。又具言之。僧笑令坐。顧侍者曰。彼房取尺八來。至乃玉尺八也。僧曰。汝見彼胡僧否。曰見。僧曰。此是權代汝主者。國內當亂。
【現代漢語翻譯】 現代漢語譯本：他（達）曾經在庭院中看到有人在寺廟門口墜馬而死，類似的事情發生了很多次。達又曾經在寺廟門口向北眺望，說道：『這關中的兵馬怎麼這麼多啊！』又長嘆一聲說：『這裡到處都是軍隊啊！』後來哥舒翰率領軍隊在潼關抵禦叛軍，潼關下的閿鄉一帶都變成了戰場。——法秀。
釋法秀，不知道是哪裡人。居住在京城，遊歷于咸陽和鎬京之間，以勸導眾人行善積德為己任，直到年老也沒有停止。開元年間，唐明皇曾經夢見有人說，要將五百條手巾和五百件袈裟，在迴向寺佈施。醒來后問左右侍從，都說沒有這回事。於是派遣招募僧侶中德行高尚的人去尋找。法秀站出來說：『我知道迴向寺在哪裡。』問需要多少人，回答說：『只要帶著要佈施的物品和一斤名香就可以了。』於是交給了他。法秀直接進入終南山，走了兩天，到了極其深峻的地方，什麼也沒看見。忽然遇到一個碾石，驚訝地說：『一般人到不了這裡，怎麼會有這種東西？』於是在碾石上焚燒攜帶的香，禮拜祝禱，從中午到傍晚。過了很久，山谷中霧氣升起，幾乎看不見東西。霧氣漸漸散去，在半山崖上出現了紅色的柱子和粉白的墻壁，精緻得像畫一樣。一會兒，景象變得更加清晰，看見一座寺廟好像在云間。他仔細觀看寺廟的三門巨額，原來是迴向寺。他非常高興，攀登上去到達了寺廟。當時已經是黃昏，聽到了鐘磬和禮佛的聲音。守門人詢問他從哪裡來，於是把他帶進去見一位老僧，老僧說：『唐朝皇帝萬福。』命令人跟隨他，在各個房間分發手巾等物品，只剩下一份。其中一個房間只有空床，沒有人，有一套衣服和坐席，好像是有人出去了。於是回去見老僧，老僧說：『再等等，他應該快回來了。』法秀又回到那個房間，想要分發手巾等物品，那個只有空床的房間仍然沒有人。又把情況詳細地告訴了老僧，老僧笑著讓他坐下，回頭對侍者說：『去那個房間把尺八拿來。』拿來的是一支玉尺八。老僧說：『你見到那個胡僧了嗎？』回答說：『見到了。』老僧說：『那就是暫時代理你國家君主的人。國內將要發生動亂。』
【English Translation】 English version: Da once saw people falling off their horses and dying at the temple gate in the courtyard. Such incidents happened quite often. Da also once looked north from the temple gate and said, 'Why are there so many soldiers and horses in this Guanzhong area!' He sighed deeply and said, 'Everywhere here is full of troops!' Later, when Geshuhan led troops to resist the rebel Hu at Tongguan, the area of Wenxiang under Tongguan became a battlefield. - Fa Xiu.
The monk Fa Xiu, whose origins are unknown, resided in the capital city and traveled between Xianyang and Haojing. He dedicated himself to encouraging people to do good deeds and accumulate merit, never ceasing even in his old age. During the Kaiyuan era, Emperor Ming of Tang once dreamed that someone said to donate five hundred hand towels and five hundred kasayas (袈裟) to Huixiang Temple (迴向寺 - Temple of Dedication of Merit). Upon waking up, he asked his attendants, but they all said they knew nothing about it. So, he sent out a call to recruit virtuous monks to search for the temple. Fa Xiu stepped forward and said, 'I know where Huixiang Temple is.' When asked how many people he needed, he replied, 'Just someone to carry the items to be donated and one pound of precious incense will suffice.' So, he was entrusted with the task. Fa Xiu went directly into the Zhongnan Mountains (終南山), and after two days of walking, he reached an extremely deep and remote place, seeing nothing. Suddenly, he encountered a millstone and exclaimed in surprise, 'Ordinary people cannot reach this place, how could there be such a thing?' So, he burned the incense he had brought on the millstone, offering prayers and supplications from noon until dusk. After a long time, fog rose in the valley, making it almost impossible to see. Gradually, the fog dissipated, and on the mountainside appeared red pillars and white walls, exquisitely beautiful like a painting. After a while, the scene became clearer, and he saw a temple as if in the clouds. He carefully examined the huge plaque on the three gates of the temple and realized it was Huixiang Temple. Overjoyed, he climbed up and reached the temple. It was already dusk, and he heard the sounds of bells, chimes, and Buddhist chanting. The gatekeeper asked him where he came from, so he was led in to see an old monk, who said, 'May the Tang Emperor have ten thousand blessings.' He ordered someone to follow him and distribute the hand towels and other items in each room, leaving only one portion. One of the rooms had only an empty bed, with no one there, but there was a set of clothes and a seat, as if someone had just left. So, he went back to see the old monk, who said, 'Wait a little longer, he should be back soon.' Fa Xiu returned to the room, intending to distribute the hand towels and other items, but the room with the empty bed was still empty. He explained the situation in detail to the old monk, who smiled and asked him to sit down, then turned to an attendant and said, 'Bring the shakuhachi (尺八) from that room.' It turned out to be a jade shakuhachi. The old monk said, 'Did you see that Hu monk (胡僧)?' He replied, 'I did.' The old monk said, 'That is the one who is temporarily acting as the ruler of your country. There will be turmoil in the country.'
人死無數。此名磨滅王。其一室是汝主房也。汝主在寺以愛吹尺八謫在人間。此常吹者也。今限亦滿。即卻歸矣。明日遣就齋。齋訖曰。汝當回可將此尺八付汝主。並袈裟手巾令自收。秀膜拜而回。童子送出才數步。又云霧四合。及散則復不見寺矣。乃持手巾袈裟尺八等進于玄宗。及召見具述本末。玄宗大感悅。持以吹之。宛是先所御者。后十餘年遂有祿山之禍。所見胡僧即祿山也。秀感所遇精進倍切不知所終。
懶殘
懶殘者。唐天寶初衡岳寺執役僧也。退食即收所餘而食。性懶而食殘。故號懶殘也。晝專一寺之工。夜止群牛之下。曾無倦色。已二十年矣。時鄴侯李沙寺中讀書。察懶殘所為曰非凡物也。聽其中宵梵唱響徹山林。李公情頗知音能辨休慼。謂懶殘經音先凄惋而後喜悅。必謫墮之人。時將去矣。候中夜李公潛往謁焉。望席門通名而拜。懶殘大詬仰空而唾曰。是將賊我。李公愈加謹敬。唯拜而已。懶殘正撥牛糞火出。芋啖之良。久乃曰可。以席地取。所啖芋之半以授焉。李公捧承盡食而謝。謂李公曰。慎勿多言。領取十年宰相。公又拜而退。居一月刺史祭岳修道甚嚴。忽中夜風雷而一峰頹下。其緣山磴道為大石所欄。乃以十牛縻絆以挽之。又以數百人鼓譟以推之。物力竭而石愈固。更無他途可
【現代漢語翻譯】 現代漢語譯本： 人死了很多。這裡叫做磨滅王（掌管死亡的神）。其中一間屋子是你的主人的房間。你的主人因為喜愛吹尺八（一種竹製樂器）而被貶謫到人間。這個經常吹奏尺八的人就是他。現在期限也滿了，就要回去了。明天派人去參加齋會，齋會結束后說：『你應該回去了，可以把這支尺八交給你的主人，並把袈裟（僧侶的法衣）和手巾讓他自己收好。』秀（人名）叩拜后回去。童子送出才幾步，又云霧四合，等到雲霧消散后，寺廟又不見了。於是拿著手巾、袈裟、尺八等進獻給玄宗（唐玄宗），玄宗召見他，詳細地講述了事情的經過。玄宗非常感動高興，拿著尺八吹奏，果然是先前自己使用的那支。後來十多年就發生了安祿山之亂。所見到的胡僧就是安祿山。秀（人名）感念所遇到的奇遇，更加精進修行，不知道最終的結局。 懶殘（人名，或稱號） 懶殘，是唐朝天寶初年衡岳寺（寺廟名，位於衡山）里負責雜役的僧人。退食后就收集剩下的食物來吃。因為天性懶惰又吃殘羹剩飯，所以號稱懶殘。白天專心致志地做寺廟裡的工作，晚上就睡在牛群下面，從不感到厭倦，已經有二十年了。當時鄴侯李泌（人名）在寺中讀書，觀察懶殘的所作所為，認為他不是普通人。聽到他半夜梵唱的聲音響徹山林。李泌很懂音律，能辨別吉兇，認為懶殘的經音先是悽婉而後喜悅，必定是被貶謫下凡的人，快要離開了。一天半夜，李泌偷偷地前去拜訪他，在草蓆門外通報姓名並拜見。懶殘大聲斥責，仰頭朝天吐唾沫說：『這是要害我。』李泌更加恭敬，只是拜而已。懶殘正在撥弄牛糞，用火烤芋頭吃，過了很久才說：『可以。』就在地上拿了半個自己吃的芋頭遞給他。李泌雙手捧著全部吃完並道謝。懶殘對李泌說：『千萬不要多說話，等著做十年宰相吧。』李泌又拜謝後退下。過了一個月，刺史祭祀衡山，修道非常嚴格。忽然半夜颳風打雷，一座山峰崩塌下來，通往山上的石階小路被一塊大石頭攔住了。於是用十頭牛用繩子捆綁拉它，又用幾百人敲鑼打鼓地推它，物力耗盡而石頭更加牢固，再也沒有其他辦法了。
【English Translation】 English version: Many people died. This place is called King Momei (the god who governs death). One of the rooms there is your master's room. Your master was demoted to the human world because of his love for playing the shakuhachi (a bamboo flute). He is the one who plays the shakuhachi often. Now the term is also full, and he will return. Tomorrow, send someone to attend the vegetarian feast. After the feast, say, 'You should go back, you can give this shakuhachi to your master, and let him put away the kasaya (a monk's robe) and hand towel himself.' Xiu (a name) kowtowed and returned. The boy sent him out only a few steps, and then clouds and mist gathered again. When the clouds and mist dispersed, the temple was gone again. So he took the hand towel, kasaya, shakuhachi, etc., and presented them to Xuanzong (Emperor Xuanzong of Tang). Xuanzong summoned him and told him the whole story in detail. Xuanzong was very moved and happy, and played the shakuhachi, which was indeed the one he had used before. More than ten years later, the An Lushan Rebellion occurred. The Hu monk he saw was An Lushan. Xiu (a name) was grateful for the encounters he had, and practiced even more diligently, not knowing the final outcome. Lazy Can (a name or title) Lazy Can was a monk in charge of chores at Hengyue Temple (the name of a temple, located in Mount Heng) in the early years of the Tianbao era of the Tang Dynasty. After retiring from his duties, he would collect the leftover food and eat it. Because he was naturally lazy and ate leftovers, he was nicknamed Lazy Can. During the day, he devoted himself to the work of the temple, and at night he slept under the herd of cattle, never feeling tired. He had been doing this for twenty years. At that time, Ye Hou Li Bi (a name) was studying in the temple, and observed Lazy Can's actions, thinking that he was no ordinary person. He heard his midnight chanting resounding through the mountains and forests. Li Bi understood music very well and could distinguish good and bad omens. He believed that Lazy Can's chanting was first sad and then joyful, and that he must be a person who had been demoted to the mortal world and was about to leave. One night, Li Bi secretly went to visit him, announcing his name and bowing outside the straw mat door. Lazy Can scolded loudly, raised his head and spat at the sky, saying, 'This is going to harm me.' Li Bi became even more respectful, only bowing. Lazy Can was poking at cow dung, roasting taro with fire to eat. After a long time, he said, 'Okay.' He took half of the taro he was eating from the ground and handed it to him. Li Bi held it with both hands, ate it all, and thanked him. Lazy Can said to Li Bi, 'Be careful not to talk too much, wait to be prime minister for ten years.' Li Bi bowed again and retreated. A month later, the prefectural governor sacrificed to Mount Heng and practiced Taoism very strictly. Suddenly, in the middle of the night, there was wind and thunder, and a mountain peak collapsed, and the stone steps leading to the mountain were blocked by a large rock. So they used ten cows to tie it with ropes and pull it, and hundreds of people pushed it with gongs and drums. The material resources were exhausted, but the stone became even more solid, and there was no other way.
以修事。懶殘曰。不假人力我試去之。眾皆大笑以為狂人。懶殘曰。何必見嗤。試可乃已。寺僧笑而許之。遂履石而動。忽轉盤而下。聲若震雷。山路既開。寺僧皆羅拜。一郡皆呼至聖。刺史奉之如神。懶殘悄然乃懷去意。寺外虎豹忽爾成群。日有殺傷無由禁止。懶殘曰。授我棰為爾盡驅除之。眾皆曰。大石猶可推虎豹當易制。遂與之荊挺。皆躡而觀之。才出門見一虎啣之而去。懶殘既去虎亦絕蹤。后李公果十年為相也。
西域僧
釋天竺亡名僧者。未詳何印度人也。其貌惡陋纏乾陀色縵條衣。穿革屣曳鐵錫。化行於京輦。當韋皋之生也。才三日其家召僧齋。此僧不召自來。韋氏家僮咸怒之。以弊席坐于庭中。既食韋氏命乳母出嬰兒請群僧群祝其壽。胡僧忽自升階謂嬰兒曰。別久無恙乎。嬰兒若有喜色。眾皆異之。韋氏先君曰。此子生才三日。吾師何故言別久耶。胡僧曰。此非檀越之所知也。韋氏固問之。胡僧曰。此子乃諸葛武侯之後身耳。武侯當東漢之季為蜀丞相。蜀人受其賜且久。今降於世將為蜀門帥。且受蜀人之福。吾往歲在劍門與此子友善。今聞降生韋氏。吾故不遠而來。韋氏異其言。因以武侯字之。后韋皋自少金吾節制劍南軍累遷太尉兼中書令。在蜀門十八年。果契胡僧之語也。
本凈
【現代漢語翻譯】 現代漢語譯本 以修理寺廟事務為生。懶殘說：『不用藉助人力，我來試試。』眾人都大笑，認為他是狂人。懶殘說：『何必嘲笑我呢？試試看就行了。』寺廟的僧人笑著答應了他。於是懶殘踩著石頭推動它，石頭忽然轉動著向下滾去，聲音像震雷一樣。山路因此開通了，寺廟的僧人都跪拜他，整個郡的人都稱他為至聖。刺史像對待神一樣侍奉他。懶殘悄悄地產生了離開的想法。寺廟外面忽然出現成群的虎豹，每天都有殺傷事件發生，無法禁止。懶殘說：『給我鞭子，我為你們驅除它們。』眾人都說：『大石頭尚且可以推動，虎豹應該更容易制服。』於是給了他荊條。眾人都跟著他觀看。剛出門就見一隻老虎叼著他走了。懶殘離開后，老虎也絕跡了。後來李公果然十年為相。
西域僧人
釋天竺（Śākyamuni，佛陀的姓氏）一位不知名的僧人，不清楚是哪個印度人。他的相貌醜陋，穿著纏繞著乾陀色（一種紅色）的縵條衣（一種僧侶的服裝），穿著革屣（皮鞋），拄著鐵錫杖（僧侶的法器），在京城一帶化緣。當韋皋出生的時候，才三天，他的家人請僧人來齋戒。這位僧人不請自來。韋家的家僮都很生氣，讓他坐在庭院中的破蓆子上。齋戒完畢后，韋家讓乳母抱出嬰兒，請眾僧為他祝壽。這位胡僧（指來自西域的僧人）忽然走上臺階，對嬰兒說：『分別很久了，你還好吧？』嬰兒好像很高興的樣子。眾人都覺得奇怪。韋皋的父親說：『這孩子才出生三天，大師為什麼說分別很久呢？』胡僧說：『這不是施主您所能知道的。』韋家堅持詢問。胡僧說：『這孩子是諸葛武侯（諸葛亮，三國時期蜀漢丞相）的後身。武侯在東漢末年擔任蜀國丞相，蜀人受他的恩惠很久了。現在降生於世，將成為蜀地的統帥，繼續接受蜀人的福報。我往年在劍門（地名）與這孩子友善。現在聽說他降生在韋家，所以我特地遠道而來。』韋家認為他的話很奇異，因此用武侯的字來命名他。後來韋皋從小就擔任金吾（官名），節制劍南軍（地名），多次陞遷到太尉兼中書令（官名）。在蜀地十八年，果然應驗了胡僧的話。
本凈
【English Translation】 English version He made a living by repairing temple affairs. Lazy Remnant (Lǎn Cán, a monk's nickname) said, 'I'll try it without relying on manpower.' Everyone laughed, thinking he was a madman. Lazy Remnant said, 'Why mock me? Just try it and see.' The monks of the temple laughed and agreed. So Lazy Remnant stepped on the stone and moved it. Suddenly, the stone rolled down, the sound like thunder. The mountain road was thus opened, and the monks of the temple all prostrated to him. The entire prefecture called him the Supreme Sage. The prefect served him like a god. Lazy Remnant quietly conceived the idea of leaving. Outside the temple, suddenly groups of tigers and leopards appeared, causing daily injuries and deaths, which could not be stopped. Lazy Remnant said, 'Give me a whip, and I will drive them away for you.' Everyone said, 'Even a large stone can be pushed, tigers and leopards should be easier to subdue.' So they gave him a thorny stick. Everyone followed him to watch. As soon as he went out, they saw a tiger carrying him away. After Lazy Remnant left, the tigers also disappeared. Later, Lord Li indeed became prime minister for ten years.
Western Region Monk
The Śākyamuni (Śākyamuni, Buddha's surname) monk of Tianzhu (ancient name for India) is unnamed, and it is not clear which Indian he was. His appearance was ugly, wrapped in a mān.tiao robe (a type of monk's clothing) of gandhara color (a type of red), wearing leather sandals, and dragging an iron tin staff (a monk's staff), begging for alms in the capital. When Wei Gao was born, only three days had passed, and his family invited monks for a vegetarian feast. This monk came uninvited. The Wei family's servants were all angry and made him sit on a tattered mat in the courtyard. After the feast, the Wei family had the wet nurse bring out the baby and asked the monks to bless him. The Hu monk (referring to a monk from the Western Regions) suddenly stepped up to the steps and said to the baby, 'Long time no see, how have you been?' The baby seemed happy. Everyone was surprised. Wei Gao's father said, 'This child has only been born for three days, why does the master say it has been a long time?' The Hu monk said, 'This is not something that benefactor can know.' The Wei family insisted on asking. The Hu monk said, 'This child is the reincarnation of Zhuge Wuhou (Zhuge Liang, Prime Minister of Shu Han during the Three Kingdoms period). Wuhou served as the Prime Minister of Shu during the late Eastern Han Dynasty, and the people of Shu benefited from him for a long time. Now he is reborn into the world and will become the commander of Shu, continuing to receive the blessings of the people of Shu. I was friends with this child in Jianmen (place name) in previous years. Now that I heard he was born into the Wei family, I came from afar.' The Wei family thought his words were strange, so they named him after Wuhou's courtesy name. Later, Wei Gao served as Jinwu (official title) from a young age, controlled the Jiannan Army (place name), and was repeatedly promoted to Grand Commandant and concurrently Chancellor of the Secretariat (official titles). He was in Shu for eighteen years, which indeed fulfilled the words of the Hu monk.
Ben Jing
釋本凈。未詳何許人。道氣高抗。聞閩嶺多禪宗知識。歷往參之。又聞長溪霍童山多神仙洞府。然山中不容凡俗。凈乃入山結茅為室。室側有毒龍石穴。其龍夭矯而出。變現無恒。遂呼召之而馴擾焉。又諸猛虎橫路為害。樵者不敢深入。凈撫其頭誡約丁寧。虎弭耳而去。嘗清宵有九人冠幘褲褶稱寄宿。盡納諸庵內。明旦告辭偕化為鶴。鳴唳空中而去。凈后罔知其終。
懷玉
釋懷玉。姓高氏。丹丘人也。執持律法名節峭然。一食長坐蚤虱恣生。唯一布衣。行懺悔之法。課其一日念彌陀佛五萬口。通誦彌陀經三十萬卷。翌日俄見西方聖像數若恒沙。有一人擎白銀臺從窗而入。玉云。我合得金臺。銀臺卻出。玉倍虔志。后空聲報云。頭上已有光暈矣。請加趺結彌陀佛印。時佛光充室。玉手約人退曰。莫觸此光明。數日又有白毫光現聖眾滿空。玉云。若聞異香我報將盡。須臾香氣盈空海眾遍滿。見阿彌陀佛觀音勢至身金色。共禦金剛臺來迎玉含笑而終。
無相
釋無相。新羅國人也。是彼土王第三子。玄宗召見隸于禪定寺號無相。遂入深溪谷巖下坐禪。有黑犢二交角盤礴于座下。近身甚急。毛手入其袖。其冷如冰。捫摸至腹。相殊不傾動。每入定多是五日為度。忽雪深有二猛獸來。相自洗
【現代漢語翻譯】 現代漢語譯本 釋本凈，不知是哪裡人。他道氣高昂，聽說閩嶺一帶有很多禪宗知識分子，便前往參訪。又聽說長溪霍童山有很多神仙洞府，但山中不容許凡夫俗子。本凈於是入山結茅為室。茅屋旁邊有個毒龍的石穴，那龍經常彎曲身體出來，變化無常。於是本凈呼喚它，使它馴服。又有許多猛虎橫在路上為害，樵夫不敢深入。本凈撫摸它們的頭，告誡叮嚀，老虎便收起耳朵離開了。曾經在清冷的夜晚，有九個人戴著帽子，穿著褲子，自稱要借宿，本凈全部接納到庵內。第二天早晨告辭時，一同化為鶴，鳴叫著飛向空中而去。本凈後來不知所終。
懷玉
釋懷玉，姓高，是丹丘人。他堅持律法，名節高尚。一日一食，長久打坐，任憑跳蚤虱子滋生。只有一件布衣，奉行懺悔之法。每天唸誦彌陀佛五萬遍，通誦彌陀經三十萬卷。第二天忽然看見西方聖像多如恒河沙數，有一個人托著白銀臺從窗戶進來。懷玉說：『我應該得到金臺，怎麼是銀臺呢？』懷玉更加虔誠。後來空中傳來聲音說：『頭上已經有光暈了，請加上跏趺坐，結彌陀佛印。』當時佛光充滿房間。懷玉用手示意人們退後說：『不要觸碰這光明。』幾天後又有白毫光出現，聖眾充滿天空。懷玉說：『如果聞到異香，我就要報盡了。』一會兒，香氣充滿天空，海眾遍滿。看見阿彌陀佛（Amitabha，西方極樂世界的教主）、觀音（Avalokiteśvara，佛教中慈悲的菩薩）、勢至（Mahāsthāmaprāpta，代表智慧的光明菩薩）身金色，一同乘坐金剛臺來迎接，懷玉含笑而終。
無相
釋無相，是新羅國人，是他們國王的第三個兒子。玄宗召見他，隸屬於禪定寺，號為無相。於是進入深溪山谷，在巖石下坐禪。有兩隻黑色的牛犢，交角盤踞在他的座位下，靠近他的身體非常緊密，毛茸茸的手伸入他的袖子里，那寒冷如同冰。撫摸到它們的腹部，無相始終不傾動。每次入定大多是五天左右。忽然雪很深，有兩隻猛獸前來，無相自己洗
【English Translation】 English version Sh釋 Benjing (釋 means '釋迦牟尼佛's disciples', Benjing is a name), it's unknown where he came from. He had a high spiritual aura. Hearing that there were many Chan (Zen) masters in the Minling area, he went to visit them. He also heard that there were many immortal caves in Mount Huotong in Changxi, but the mountain did not allow ordinary people. So Benjing went into the mountain and built a thatched hut. Next to the hut was a poisonous dragon's stone cave. The dragon often twisted out, changing unpredictably. So Benjing called to it and tamed it. Also, many fierce tigers blocked the road and caused harm, and woodcutters dared not go deep. Benjing stroked their heads, admonished them carefully, and the tigers pricked up their ears and left. Once, on a cold night, nine people wearing hats and trousers claimed to be lodging. Benjing accepted them all into the temple. The next morning, when they said goodbye, they all transformed into cranes, chirped, and flew into the air. Benjing's end was later unknown.
Huaiyu
Sh釋 Huaiyu, surnamed Gao, was a native of Danqiu. He adhered to the precepts and his reputation was lofty. He ate only one meal a day, sat for a long time, and allowed fleas and lice to breed. He had only one cloth garment and practiced the method of repentance. He recited the Amitabha (阿彌陀佛) Buddha's name 50,000 times a day and recited the Amitabha Sutra 300,000 times. The next day, he suddenly saw Western holy images as numerous as the sands of the Ganges. A person holding a silver platform entered through the window. Huaiyu said, 'I should have received a golden platform, but a silver platform has appeared.' Huaiyu became even more devout. Later, a voice in the air said, 'There is already a halo on your head. Please add the lotus position and form the Amitabha Buddha mudra.' At that time, the Buddha's light filled the room. Huaiyu gestured for people to step back, saying, 'Do not touch this light.' A few days later, white hair light appeared again, and the holy assembly filled the sky. Huaiyu said, 'If I smell a strange fragrance, my retribution will be exhausted.' In a moment, the fragrance filled the sky, and the sea of beings was everywhere. He saw Amitabha Buddha (阿彌陀佛), Avalokiteśvara (觀音), and Mahāsthāmaprāpta (勢至) with golden bodies, coming to greet him on a diamond platform. Huaiyu died with a smile.
Wuxiang
Sh釋 Wuxiang was a native of Silla (新羅) Kingdom, the third son of their king. Emperor Xuanzong (玄宗) summoned him and assigned him to the Chan Ding Temple (禪定寺), giving him the name Wuxiang. So he entered a deep stream valley and sat in meditation under a rock. Two black calves intertwined their horns and hovered under his seat, very close to his body. Hairy hands entered his sleeves, and the cold was like ice. Touching their bellies, Wuxiang remained unmoved. Each time he entered samadhi (定) it was mostly for five days. Suddenly, the snow was deep, and two fierce beasts came. Wuxiang himself washed
拭裸臥其前。愿以身施其食。二獸從頭至足嗅匝而去。往往夜間坐床下搦虎鬚毛。既而山居稍久衣破發長。獵者疑是異獸將射之復止。復構精舍于亂墓間。成都縣令楊翌。疑其幻惑。乃追至。命徒二十餘人曳之。徒近相身一皆戰慄心神俱失。頃之大風卒起。沙石飛飏直入廳事。飄簾卷幕。楊翌叩頭拜伏喘不敢語。懺畢風止。奉送舊所。相至成都也。忽有一力士稱舍力伐柴供僧廚用。相之弟本國新為王矣。懼其卻回其國危殆。將遣刺客來屠之。相已冥知矣。忽曰。供柴賢者暫來謂之曰。今夜有客曰灼然。又曰。莫傷佛子。至夜薪者持刀挾席。坐禪座之側。逡巡覺壁上似有物下。遂躍起揮刀。巨胡身首分于地矣。後門素有巨坑。乃曳去瘞之。復以土拌滅其跡而去。質明相令召伐柴者謝之。已不見矣。嘗指其浮圖前柏曰。此樹與塔齊。塔當毀矣。至會昌廢毀正與塔齊。又言。寺前二小池。左羹右飯。齋施時少則令淘浚之。果來供設。其神異多此類也。以至德元年卒。壽七十七。
嵩岳僧
嵩岳破灶墮和尚。隱居嵩山。山有廟甚靈。惟安一灶祭無虛日。師入廟以杖擊灶云。此泥瓦合成。聖從何來靈從何起。又擊三下。灶乃傾破墮落。須臾一青衣人設拜師前曰。我本此灶神久受業報。蒙師說無生法得脫此生。特來禮
【現代漢語翻譯】 現代漢語譯本 脫去衣服裸身躺在老虎面前，希望用自己的身體來施捨給它們作為食物。兩隻老虎從頭到腳嗅了一遍就離開了。常常在夜間坐在床下，用手去摸老虎的鬍鬚。後來在山裡住的時間長了，衣服破爛，頭髮也長了。打獵的人懷疑他是奇異的野獸，準備射殺他，但最終還是停了下來。他又在亂墳崗間建造精舍。成都縣令楊翌，懷疑他使用妖術迷惑人，於是派人追捕他。命令二十多個士兵拖拽他，士兵們都感到身體戰慄，心神失常。不久，突然颳起大風，沙石飛揚，直接刮進廳堂，吹得簾子飛捲。楊翌叩頭拜伏，喘息著不敢說話。懺悔完畢，風才停止。楊翌恭敬地將他送回原來的地方。相至成都的時候，忽然有一個力士自稱要舍力氣砍柴，供給僧人廚房使用。相的弟弟在本國新即位為國王，害怕相回去，那樣他的國家就危險了，打算派刺客來殺掉他。相已經在冥冥之中知道了這件事。忽然對（供柴的）賢者說：『你暫時過來一下。』告訴他說：『今夜有客人要來。』又說：『不要傷害佛子。』到了晚上，砍柴的人拿著刀，挾著蓆子，坐在禪座旁邊。慢慢地，他感覺到墻壁上好像有什麼東西下來，於是跳起來揮刀砍去，一個巨大的胡人的身首就分開了。後門向來有一個大坑，於是把屍體拖到坑裡埋掉，又用土攪拌掩蓋了痕跡后離開了。第二天早上，相命令召見砍柴的人，要感謝他，卻已經不見了。曾經指著浮屠（佛塔）前的柏樹說：『這棵樹和塔一樣高的時候，塔就要毀壞了。』到了會昌年間，寺廟被廢毀，果然樹和塔一樣高。又說，寺廟前有兩個小池塘，左邊的池塘用來做羹，右邊的池塘用來盛飯。齋戒佈施的時候，如果食物少了，就讓人疏浚池塘，果然就會有供養的東西來。他的神異事蹟大多是這樣的。在至德元年去世，享年七十七歲。 嵩岳僧 嵩岳破灶墮和尚，隱居在嵩山。山裡有一座廟宇非常靈驗，只供奉一個灶神，每天祭祀從不間斷。和尚進入廟宇，用枴杖敲打灶神說：『這不過是泥瓦合成的，聖從哪裡來？靈從哪裡起？』又敲打了三下，灶神就傾斜破裂墜落了。一會兒，一個穿著青衣的人在和尚面前跪拜說：『我本來是這裡的灶神，長期遭受業報。蒙受大師宣說無生之法，得以脫離此生，特來拜謝。』
【English Translation】 English version He stripped naked and lay in front of the tigers, willing to offer his body as food. The two tigers sniffed him from head to toe and then left. Often at night, he would sit under the bed and stroke the tigers' whiskers. Later, after living in the mountains for a long time, his clothes became tattered and his hair grew long. Hunters suspected he was a strange beast and were about to shoot him, but stopped. He then built a hermitage among the chaotic graves. Yang Yi, the magistrate of Chengdu County, suspected him of using illusions to deceive people, so he sent people to pursue him. He ordered more than twenty soldiers to drag him, and the soldiers all felt their bodies trembling and their minds lost. Soon, a great wind suddenly arose, sand and stones flew, directly into the hall, blowing the curtains. Yang Yi kowtowed and prostrated himself, panting and not daring to speak. After the repentance was completed, the wind stopped. Yang Yi respectfully sent him back to his original place. When Xiang Zhi arrived in Chengdu, suddenly a strong man claimed to be willing to give his strength to chop firewood for the monks' kitchen. Xiang's younger brother had just ascended the throne as king in his country, fearing that Xiang would return, which would endanger his country, and planned to send assassins to kill him. Xiang already knew about this in the dark. Suddenly he said to the virtuous man (who supplied firewood): 'Come here for a moment.' He told him: 'There will be guests coming tonight.' He also said: 'Do not harm the Buddha's disciple.' At night, the woodcutter, holding a knife and carrying a mat, sat beside the meditation seat. Slowly, he felt as if something was coming down from the wall, so he jumped up and swung his knife, and the head and body of a huge barbarian were separated on the ground. There was always a large pit at the back door, so he dragged the body to the pit and buried it, and then left after mixing the soil to cover the traces. The next morning, Xiang ordered the woodcutter to be summoned to thank him, but he was already gone. He once pointed to the cypress tree in front of the stupa (pagoda) and said: 'When this tree is as tall as the pagoda, the pagoda will be destroyed.' During the Huichang era, the temple was abolished and destroyed, and indeed the tree was as tall as the pagoda. He also said that there were two small ponds in front of the temple, the left pond was used to make soup, and the right pond was used to hold rice. When offering alms, if there was less food, he would ask people to dredge the ponds, and sure enough, there would be offerings coming. His miraculous deeds were mostly like this. He died in the first year of Zhide, at the age of seventy-seven. The Monk of Mount Song The Monk Pozuo Duo (Broken Stove) of Mount Song, lived in seclusion on Mount Song. There was a very efficacious temple in the mountain, which only enshrined a stove god, and sacrifices were offered every day without interruption. The monk entered the temple and struck the stove god with his staff, saying: 'This is just made of mud and tiles, where does the sacredness come from? Where does the spirit arise from?' He struck it three more times, and the stove god tilted, broke, and fell. After a while, a person in green clothes knelt before the monk and said: 'I was originally the stove god here, and have long suffered karmic retribution. I am grateful to the master for expounding the Dharma of Non-Birth, allowing me to escape this life. I have come to thank you.'
謝。再拜而去。少頃徒眾問師。灶神得何經旨便得生天。師曰。我只向伊道。只泥瓦合成別無道理為伊。眾無語。師良久云。會么。眾云。不會。師曰。本有之性為什麼不會。眾僧乃禮拜。師曰。破也墮也。於是其眾大悟玄旨。
儀光
儀光禪師。住青龍寺。行業至高。有朝士妻喪請師至家修福。師住其家數日。居於廡前大申供養。俗每人死謁巫。巫即言。其殺出日必有妨害。死家多出避之。其夜朝士家皆出北門。潛去不告師。師但于堂前明燈讀經。弟子十一人侍之。夜將半聞堂中人起取衣服開門聲。有一婦人出堂便往廚中營食汲水吹火。師以為家人。不知怪也。及將曙婦人進食捧盤來前。猶帶面衣。徒跣再拜。言曰。勞師降臨。今家人總出恐齋粥失時。弟子故起為師造之。師知是亡人。乃受其獻方祝。祝未畢聞開堂北戶聲。婦人速曰。兒子來矣。因奔赴堂內則聞哭。哭畢家人謁師問安否。見盤中粥。問師曰。弟子等夜來實避殃禍。不令師知家內無人。此粥誰所造。師笑不答。堂內青衣驚曰。亡者夜何故橫臥。手即污面足又染泥。何謂也。師乃指所造粥以示之。舉家驚異焉。
慧因
僧慧因。善三論及法華金剛經。常為講說。至德中黃昏時見一人入門云。王請法師。因遂僵仆。惟心頂暖七日
{ "translations": [ "謝，再拜離去。不久，他的徒弟們問禪師：『灶神聽了什麼經義，就能昇天呢？』禪師說：『我只是對他說，只是泥瓦合成，沒有其他道理可說。』眾人都無語。禪師過了很久說：『明白了嗎？』眾人說：『不明白。』禪師說：『本有的自性，為什麼不明白呢？』眾僧於是禮拜。禪師說：『破了！墮落了！』於是他的徒眾大悟玄妙的旨意。", "", "儀光禪師，住在青龍寺，修行很高尚。有個朝廷官員的妻子去世，請禪師到家修福。禪師住在他家數日，住在廂房前，大辦供養。世俗之人每當有人去世，就去請巫師。巫師就說，出殯的日子一定會有妨害。死者家屬大多出去躲避。這天晚上，朝廷官員一家都從北門出去，偷偷地走了，沒有告訴禪師。禪師只是在堂前點著燈讀經，十一個弟子侍奉著他。半夜將近的時候，聽到堂中有人起來拿衣服開門的聲音。有一個婦人走出堂，就到廚房裡做飯、打水、吹火。禪師以為是家人，沒有覺得奇怪。等到快天亮的時候，婦人端著盤子送飯來，還帶著面衣，光著腳，再次拜謝，說：『勞煩禪師降臨。現在家人都出去了，恐怕齋粥耽誤了時間，弟子所以起來為禪師做飯。』禪師知道是亡人，就接受了她的供獻，開始祝願。祝願還沒結束，就聽到打開堂屋北門的聲音，婦人趕緊說：『兒子來了！』於是奔向堂內，就聽到哭聲。哭完后，家人拜見禪師問安，看到盤中的粥，問禪師說：『弟子們夜裡實在是爲了躲避災禍，沒有讓禪師知道，家裡沒有人，這粥是誰做的？』禪師笑著不回答。堂內的僕人驚訝地說：『亡者夜裡為什麼橫躺著，手上沾著污垢，腳上又染著泥土，是怎麼回事呢？』禪師就指著她做的粥給他們看。全家都感到驚異。", "", "僧人慧因，擅長三論和《法華經》、《金剛經》，經常為大家講解。至德年間，黃昏的時候，看見一個人進門說：『閻王請法師。』慧因就僵倒在地，只有頭頂是暖的，持續了七天。" ], "english_translations": [ 'Xie, bowed again and left. Soon after, his disciples asked the master: \'What sutra did the Kitchen God hear that allowed him to ascend to heaven?\' The master said: \'I only told him that it was just made of mud and tiles, there was no other principle to tell him.\' The crowd was speechless. The master said after a long while: \'Do you understand?\' The crowd said: \'We don\'t understand.\' The master said: \'Why don\'t you understand the inherent nature?\' The monks then bowed. The master said: \'Broken! Fallen!\' Thereupon his followers greatly understood the profound meaning.', '', 'Chan Master Yiguang lived in Qinglong Temple, and his practice was extremely high. The wife of a court official died, and he invited the master to his home to cultivate blessings. The master lived in his house for several days, residing in front of the wing, making great offerings. Whenever a common person died, they would consult a shaman. The shaman would say that the day of the funeral would definitely be harmful. Most of the deceased\'s family members would go out to avoid it. That night, the court official\'s family all went out through the north gate, secretly leaving without telling the master. The master simply lit a lamp in the hall and read the scriptures, with eleven disciples attending him. Near midnight, he heard someone in the hall get up, take clothes, and open the door. A woman came out of the hall and went to the kitchen to cook, fetch water, and blow the fire. The master thought it was a family member and did not find it strange. When dawn was approaching, the woman brought food on a plate, still wearing a face covering, barefoot, and bowed again, saying: \'Thank you for the master\'s presence. Now the family has all gone out, fearing that the vegetarian porridge would be delayed, so the disciple got up to make it for the master.\' The master knew it was the deceased, so he accepted her offering and began to pray. Before the prayer was finished, he heard the sound of opening the north door of the hall, and the woman quickly said: \'My son is coming!\' Then she rushed into the hall, and he heard crying. After the crying, the family members greeted the master and asked if he was well. Seeing the porridge on the plate, they asked the master: \'The disciples really came to avoid disaster last night, without letting the master know, there is no one in the house, who made this porridge?\' The master smiled and did not answer. The servant in the hall exclaimed: \'Why is the deceased lying horizontally at night, with dirt on her hands and mud on her feet, what is going on?\' The master pointed to the porridge she made to show them. The whole family was amazed.', '', 'The monk Huiyin was proficient in the Three Treatises and the Lotus Sutra and the Diamond Sutra, and often lectured on them for everyone. During the Zhide era, at dusk, he saw a person enter the door and say: \'King Yama invites the Dharma Master.\' Huiyin then fell to the ground stiffly, with only the top of his head warm, which lasted for seven days.' ] }
卻蘇。云初隨使者至一城。極甚宏麗。入見王從數百人。下殿至閣門。拜曰。弟子不幸主世名祿兼治罪。甚用為苦。聞上人善講金剛經。幸為敷析。於是就坐講畢。王施絹三百匹。遂令送歸。次見一講堂。有百餘僧。相與談論。初極禮法少時各爭競。于手指上各生鐵爪。共相拏摑血肉塗地。牛頭巨卒以火燎之。盡成灰粉。須臾又複本身。因驚懼卻蘇蹶然而起。絹已在柜與前數同。遂得此施作功德。自此更不講說。惟持經而已。
普滿
僧普滿。隨意所為不拘僧相。或歌或笑莫喻其旨。以言事往往有驗。故時人待之為萬回。後於潞州佛舍中題詩數篇而亡。所記者云。此水連涇水。雙珠血滿川。青牛將赤虎。還號太平年題詩後人莫能知。及賊泚稱兵。眾方解悟。此水者泚字。涇水者自涇州兵亂也。雙珠者泚與滔也。青牛者興元二年乙丑歲。乙者木也。丑者牛也。明年改元貞元。歲在丙寅丙者火也。寅者虎也。至是賊已平。故云青牛將赤虎。還號太平年。
神僧傳卷第七 大正藏第 50 冊 No. 2064 神僧傳
神僧傳卷第八
地藏
釋地藏。俗姓金氏。新羅國王之支屬也。心慈而貌惡穎悟天然。於時落髮出家。涉海徒行振錫觀方。至池陽睹九子山。心甚樂之。乃徑造其
【現代漢語翻譯】 現代漢語譯本：卻蘇。云初跟隨使者來到一座城市，極其宏偉壯麗。進入后見到國王和數百名隨從。云初走下殿，來到閣門前，拜見國王說：『弟子不幸，主管世俗的名利，兼管刑罰罪案，為此非常苦惱。聽說上人您善於講解《金剛經》，希望您能為我詳細解說。』於是國王就坐，云初講解完畢。國王佈施絹三百匹，然後派人送云初回去。云初又見到一座講堂，有一百多名僧人，正在互相談論。云初極盡禮數，但不久他們就開始爭鬥，在手指上各自生出鐵爪，互相抓撓，血肉塗滿地面。牛頭巨卒用火燒他們，全部燒成灰粉。一會兒，他們又恢復了原來的樣子。云初因此驚懼，卻蘇一聲倒地而起。絹已經在櫃子里，與之前的數目相同。於是云初得到這些佈施，用來做功德。從此以後，他不再講解佛經，只誦持經文而已。 普滿 僧人普滿，隨心所欲，不拘泥於僧人的儀態。有時唱歌，有時歡笑，沒有人能理解他的用意。因為他所說的事情往往應驗，所以當時的人們把他當作萬回。後來他在潞州的佛寺中題寫了幾首詩後去世。所記載的內容說：『此水連線涇水，雙珠血滿川。青牛將赤虎，還號太平年。』題詩之後，沒有人能夠理解。等到賊人李泚起兵叛亂，眾人才明白。『此水』指的是李泚的『泚』字。『涇水』指的是從涇州開始的兵亂。『雙珠』指的是李泚和李滔。『青牛』指的是興元二年乙丑年，乙屬木，丑屬牛。明年改年號為貞元，年歲在丙寅年，丙屬火，寅屬虎。到這時，賊人已經被平定，所以說『青牛將赤虎，還號太平年』。 神僧傳卷第七 大正藏第 50 冊 No. 2064 神僧傳 神僧傳卷第八 地藏（釋地藏） 釋地藏，俗姓金氏，是新羅國王的支系親屬。他心地慈悲，但相貌醜陋，天生聰穎。當時他剃髮出家，渡海徒步，搖著錫杖四處遊歷，來到池陽，看到九子山，心裡非常喜歡，於是直接前往那裡。
【English Translation】 English version: Que Su. Yun Chu followed the envoy to a city, which was extremely magnificent. After entering, he saw the king and hundreds of attendants. Yun Chu descended from the hall and arrived at the gate of the pavilion, bowing and saying, 'This disciple is unfortunate, managing worldly fame and fortune, and also handling criminal cases, which causes me great distress. I have heard that you, Superior One, are skilled at explaining the Diamond Sutra (Vajra Prajna Paramita Sutra), and I hope you can explain it to me in detail.' So the king sat down, and Yun Chu finished explaining. The king donated three hundred bolts of silk and then sent someone to send Yun Chu back. Yun Chu then saw a lecture hall with more than a hundred monks, who were talking to each other. Yun Chu was extremely polite, but soon they began to fight, each growing iron claws on their fingers, scratching each other, and blood and flesh covered the ground. Bull-headed giants burned them with fire, turning them all into ashes. After a while, they returned to their original forms. Yun Chu was frightened by this, and Que Su fell to the ground and got up. The silk was already in the cabinet, the same amount as before. So Yun Chu received these donations to do good deeds. From then on, he no longer lectured on the sutras, but only recited the scriptures. Pu Man The monk Pu Man did as he pleased, not adhering to the demeanor of a monk. Sometimes he sang, sometimes he laughed, and no one could understand his intentions. Because what he said often came true, people at that time regarded him as Wan Hui. Later, he wrote several poems in the Buddhist temple in Luzhou and then died. What was recorded said: 'This water connects to the Jing River, double pearls fill the river with blood. The green ox will bring the red tiger, and it will still be called a year of peace.' After the poem was written, no one could understand it. When the rebel Li Ci raised troops, people understood. 'This water' refers to the character 'Ci' of Li Ci. 'Jing River' refers to the military chaos that started from Jingzhou. 'Double pearls' refers to Li Ci and Li Tao. 'Green ox' refers to the year of Yichou in the second year of Xingyuan, Yi belongs to wood, and Chou belongs to the ox. The following year, the reign was changed to Zhenyuan, and the year was in Bingyin, Bing belongs to fire, and Yin belongs to the tiger. By this time, the rebels had been pacified, so it was said, 'The green ox will bring the red tiger, and it will still be called a year of peace.' Biography of Divine Monks, Volume 7 Taisho Tripitaka Volume 50 No. 2064 Biography of Divine Monks Biography of Divine Monks, Volume 8 Dizang (Ksitigarbha) The monk Dizang (Ksitigarbha), whose secular surname was Jin, was a relative of the King of Silla. He was kind-hearted but ugly in appearance, and naturally intelligent. At that time, he shaved his head and left home, crossing the sea on foot, shaking his tin staff and traveling around. He came to Chizhou and saw Jiuhua Mountain, which he liked very much, so he went straight there.
峰而居焉。藏嘗為毒螫(音拭)端坐無念。俄有美婦人作禮饋藥云。小兒無知愿出泉以補過。言訖不見。視坐左右間沛然流衍。時謂為九子山神為涌泉資用也。至德年初有諸葛節。率村父自麓登高。深極無人。唯藏孤然閉目石室。其房有折足鼎。鼎中白土和少米烹而食之。群老驚歎曰。和尚如斯苦行。我曹山下列居之咎耳。相與同構禪宇。不累載而成大伽藍。本國聞之率以渡海相尋。其徒且多無以資歲。藏乃發石得土。其色清白不磣(初甚切)如面。而共眾食。其眾請法以資神。不以食而養命。南方號為枯槁眾。莫不宗仰。龍潭之側有白墡(時闡切)硎。取之無盡。一日忽召眾告別。罔知攸往。但聞山塢石隕扣鐘嘶嗄(所訝切)跏趺而滅。年九十九其尸坐于函中。洎三稔開將入塔。顏貌如生。舉舁之際骨節若撼金鎖焉。
鑑真
釋鑑真。姓淳于氏。廣陵江陽縣人也。總角隨父入大云寺。見佛像感動夙心。因白父求出家。父奇其志許焉。后為一方宗首。時日本國有沙門榮睿普照等。東來募法。真許往。遂買舟自廣陵赍經律法離岸。至越州浦止署風山。真夜夢甚靈異。才出洋遇惡風濤。舟人顧其垂沒。有投棄𣝕(音箋)香木者。聞空中聲云。勿投棄。時見舳艫各有神將介甲操仗焉。尋時風定俄漂入蛇海。其蛇
【現代漢語翻譯】 現代漢語譯本 （僧人）藏居住在峰頂。曾經被毒蟲叮咬，（他）端坐不動，心中沒有任何雜念。不久，出現一位美麗的婦人，向他行禮並贈送藥物，說：『小兒無知，願意獻出泉水來彌補過失。』說完就不見了。看他所坐的地方，左右兩邊泉水充沛流淌。當時人們認為這是九子山神為（僧人）涌出泉水供他使用。至德初年，有諸葛節帶領村民從山腳登上高處，（到達）極深處，空無一人。只有（僧人）藏獨自一人閉著眼睛在石室中。（僧人）房間里有一個斷了腿的鼎，鼎中用白土和少量米一起煮著吃。眾位老者驚歎道：『和尚如此苦行，我們這些在山下列居的人真是罪過啊。』於是共同建造禪房，沒過幾年就建成了一座大寺廟。本國的人聽說后，紛紛渡海來尋找（僧人）。他的徒弟很多，沒有足夠的食物度日。（僧人）藏就挖開石頭得到土，那土顏色清白，沒有雜質，像麵粉一樣，大家一起食用。他的弟子們請求（僧人）講法來滋養精神，而不是用食物來養活生命。南方稱他們為『枯槁眾』，沒有不尊敬仰慕的。龍潭旁邊有白色的黏土礦，取之不盡。一天，（僧人）忽然召集眾人告別，沒有人知道他要去哪裡。只聽到山谷里石頭墜落，敲鐘的聲音嘶啞，（僧人）跏趺而坐圓寂了。享年九十九歲，他的屍體坐在棺材中。過了三年打開棺材準備放入塔中，他的容貌還像活著一樣。抬起棺材的時候，骨節的聲音就像撼動金鎖一樣。
鑑真（Jianzhen）
釋鑑真（Sh釋Jianzhen），姓淳于氏（Chunyu），是廣陵江陽縣人。小時候跟隨父親進入大云寺，看到佛像感動了宿世的善心，於是告訴父親請求出家。父親認為他志向不凡，就答應了他。後來成為一方宗師。當時日本國有沙門榮睿（Yongrui）、普照（Puzhao）等人，來到中國募請佛法。（鑒）真答應前往，於是購買船隻從廣陵帶著經律佛法離開岸邊，到達越州浦止署風山。真夜裡做了一個非常靈異的夢。剛出海就遇到惡劣的風浪，船上的人認為船要沉沒，有人要投棄旃（zhan）檀香木。聽到空中有聲音說：『不要投棄。』當時看見船的尾部各有神將身穿鎧甲拿著武器。不久風浪平息，船漂入蛇海，那蛇
【English Translation】 English version The monk Zang resided on the peak. Once, he was stung by a poisonous insect, but he sat upright without any thoughts. Soon, a beautiful woman appeared, bowed to him, and offered medicine, saying, 'The little child was ignorant and wishes to offer a spring to atone for the fault.' After speaking, she disappeared. Looking at the place where he sat, abundant springs flowed on both sides. At that time, people believed that the mountain god of Jiuzi Mountain was causing the spring to gush forth for the monk's use. In the early years of the Zhide era, Zhuge Jie led the villagers to climb from the foot of the mountain to the summit, reaching a very remote place where there was no one. Only the monk Zang was alone, closing his eyes in a stone chamber. In his room, there was a tripod with a broken leg, in which he cooked white clay mixed with a little rice to eat. The elders exclaimed in amazement, 'The monk practices such asceticism; it is our fault that we live at the foot of the mountain.' So they joined together to build a meditation hall, and within a few years, they built a large monastery. When the people of the country heard about it, they crossed the sea to seek him out. His disciples were numerous, and there was not enough food to sustain them. Zang then dug up earth from the stone, and the earth was clear and white, without impurities, like flour, and everyone ate it together. His disciples requested him to teach the Dharma to nourish their spirits, rather than using food to sustain their lives. The people in the south called them the 'dried-up assembly,' and everyone revered and admired them. Beside the Dragon Pool, there was a white clay mine that was inexhaustible. One day, the monk suddenly summoned the assembly to bid farewell, and no one knew where he was going. They only heard stones falling in the valley, the sound of the bell hoarse, and the monk sat in the lotus position and passed away. He lived to the age of ninety-nine, and his body sat in the coffin. After three years, they opened the coffin to place him in the pagoda, and his face looked as if he were still alive. When they lifted the coffin, the sound of his bones was like shaking golden locks.
Jianzhen (鑑真, a Buddhist monk's name)
The monk Sh釋Jianzhen (釋鑑真, a Buddhist monk's name), whose surname was Chunyu (淳于, a Chinese surname), was a native of Jiangyang County in Guangling. As a child, he followed his father into the Dayun Temple, and seeing the Buddha statue, he was moved by his past good deeds, so he told his father that he wanted to become a monk. His father thought that he had extraordinary aspirations, so he agreed. Later, he became a master of one region. At that time, the Japanese kingdom had the monks Yongrui (榮睿, a Japanese monk's name) and Puzhao (普照, a Japanese monk's name), who came to China to seek the Dharma. (Jian)zhen agreed to go, so he bought a boat and left the shore from Guangling with the sutras, precepts, and Dharma, and arrived at Puzhishu Fengshan in Yuezhou. Zhen had a very miraculous dream at night. As soon as he went to sea, he encountered severe wind and waves, and the boatmen thought that the boat was about to sink, and someone was about to throw away the sandalwood. He heard a voice in the air saying, 'Do not throw it away.' At that time, he saw that each stern of the ship had a divine general wearing armor and holding weapons. Soon the wind and waves subsided, and the ship drifted into the sea of snakes, and the snakes
長三丈餘。色若錦文。后入魚海。魚長尺餘。飛滿空中。次一洋純見飛鳥。集於舟背壓之幾沒。洎出鳥海乏水。俄泊一島。池且泓澄人飲甘美。相次達于日本。其國王歡喜迎入城大寺安止。號大和尚。以代宗廣德元年無疾辭眾坐亡。身不傾壞。至今其身不施苧漆。其國國王貴人信士。時將寶香涂之。
無漏
釋無漏。姓金氏。新羅國王之次子也。少附海艦達于中華。欲游五竺禮佛八塔。既渡沙漠涉于闐已西。至蔥嶺入大伽藍。其中比丘皆不測之僧也。問漏攸往之意。未有奇節。而詣天竺。僧曰。舊記無名未可輒去。此有毒龍池可往教化。如其有驗方利涉也。漏依請登池岸。唯見一胡牀。乃據而坐。至夜將艾雷電交作。其怪物吐氣。蓬勃種種變現眩曜無恒。漏瞑目不搖動。久之乃有巨蛇驤首于膝上。漏悲閔之極為受三歸而去。復作老人形來致謝曰。蒙師度脫義無久居。吾三日後舍鱗介苦。依得生勝處。此去南有盤石。是弟子舍形之所。亦望間預相尋遺骸可矣。漏默許之。又曰。必須愿往天竺者。此有觀音聖像。禱無虛應可祈告之。得吉祥兆可去勿疑。漏乃立於像前入于禪定。如是度四十九日。身嬰虛腫略無傾倚。旋有鼠兒猶彈丸許。咋左脛潰黃色薄膿可累斗而愈。漏限滿獲應。群僧語之曰。觀師化緣合在唐
【現代漢語翻譯】 現代漢語譯本 長三丈多，顏色像錦緞的花紋。後來進入魚海，魚長一尺多，飛滿天空。接著又遇到一片海域，只見飛鳥，聚集在船背上，壓得船幾乎要沉沒。等到出了鳥海，缺少淡水。不久停靠在一個島嶼，水池清澈，人們飲用甘甜可口。之後到達日本。那裡的國王歡喜地迎接他進入城裡的大寺廟安頓下來，號稱大和尚。在代宗廣德元年無疾而終，坐化圓寂。身體沒有傾斜倒塌。至今他的身體沒有塗抹苧麻漆。那裡的國王、貴人、信士，時常用珍貴的香料塗抹他。
無漏（Wulou，人名)
釋無漏，姓金，是新羅國王的第二個兒子。年少時乘坐海船到達中華。想要遊歷五天竺，禮拜佛陀的八座塔。已經渡過沙漠，到達于闐以西，到達蔥嶺，進入一座大寺廟。其中的比丘都是不可測度的僧人。詢問無漏前往的目的。還沒有什麼特別的成就，就想去天竺。僧人說：『舊的記載說沒有名字的人不可以隨便去。這裡有個毒龍池，可以前去教化。如果有了應驗，才可以順利前往。』無漏聽從請求登上池岸，只見一張胡牀，就坐在上面。到了晚上，雷電交加。那怪物吐氣，蓬勃洶涌，種種變化，令人眼花繚亂，沒有定形。無漏閉上眼睛，一動不動。很久之後，有一條巨蛇昂起頭在他的膝蓋上。無漏非常悲憫它，為它受三歸依而去。又變成老人的形狀來致謝說：『蒙受大師的度化，我義不容辭不能久留。我三天後將捨棄鱗甲的痛苦，得以轉生到好的地方。從這裡向南有個盤石，是弟子捨棄形體的地方，也希望您能抽空前去尋找我的遺骸。』無漏默默地答應了。老人又說：『如果一定要前往天竺，這裡有觀音聖像，祈禱沒有不應驗的，可以祈禱。得到吉祥的徵兆就可以去，不要懷疑。』無漏於是站在佛像前進入禪定。這樣過了四十九天，身體虛腫，幾乎沒有傾斜。忽然有隻老鼠，像彈丸一樣大小，咬破了他的左小腿，流出黃色的稀薄膿液，可以累積到一斗那麼多，然後痊癒。無漏期限已滿，得到了應驗。眾僧告訴他說：『觀音大師的化緣應該在唐朝。』
【English Translation】 English version It was more than thirty feet long and its color resembled the patterns of brocade. Later, it entered the Fish Sea, where the fish were more than a foot long and filled the sky as they flew. Next, he encountered an ocean filled only with flying birds, which gathered on the back of the boat, nearly sinking it. After leaving the Bird Sea, they lacked fresh water. Soon, they docked on an island with a clear pond where the water was sweet and delicious to drink. Subsequently, they arrived in Japan. The king there joyfully welcomed him into the city's grand temple and settled him there, honoring him as the Great Master. In the first year of Guangde during the reign of Emperor Daizong, he passed away without illness, sitting in meditation. His body did not collapse. To this day, his body is not coated with ramie lacquer. The king, nobles, faithful men and women of that country often apply precious incense to it.
Wulou (name of a person)
The monk Wulou, whose surname was Jin, was the second son of the King of Silla. In his youth, he traveled by sea to China. He wished to travel to the Five Indies to pay homage to the eight stupas of the Buddha. Having crossed the desert, he arrived west of Khotan, reaching the Pamir Mountains and entering a large monastery. The monks there were all unfathomable. They asked Wulou about his intention to travel. Without any remarkable achievements, he wished to go to India. The monks said, 'Old records say that those without a name should not go rashly. There is a poisonous dragon pool here that you can go and transform. If there is a response, then you can proceed smoothly.' Wulou followed their advice and ascended the bank of the pool, where he saw only a meditation seat, so he sat upon it. As night fell, thunder and lightning raged. The monster exhaled, surging forth with various transformations, dazzling and without form. Wulou closed his eyes and did not move. After a long time, a giant snake raised its head onto his lap. Wulou felt great compassion for it, took refuge in the Three Jewels for it, and it departed. It then transformed into the form of an old man and came to thank him, saying, 'Having received the master's deliverance, I cannot stay long. In three days, I will shed the suffering of scales and shells and be reborn in a better place. To the south from here, there is a flat rock, which is where this disciple will shed his form. I also hope that you can find time to seek out my remains.' Wulou silently agreed. The old man added, 'If you must go to India, there is a sacred image of Avalokiteshvara here. Prayers are always answered, so you can pray. If you receive an auspicious sign, you can go without doubt.' Wulou then stood before the image and entered into meditation. He spent forty-nine days like this, his body swollen but hardly leaning. Suddenly, a rat, as small as a pellet, bit his left shin, causing yellow, thin pus to flow, accumulating to about a斗 (dou, a unit of volume) before healing. Wulou's time was up, and he received a response. The monks told him, 'The karmic affinity of Avalokiteshvara is in the Tang Dynasty.'
土。心存化物所利滋多。足倦遊方空加聞見不可強化。師所知乎。漏意其賢聖之言必無唐發。如是卻回。臨行謂漏曰。逢蘭即住。所還之路山名蘭。乃馬前記遂入其中。得白草谷結茅棲止。無何安史兵亂。肅宗訓兵靈武。屢夢有金色人念寶勝佛于御前。翼日以夢中事問左右。或對曰。有沙門行跡不群居於此山。恒誦此佛號。召至。帝視之曰。真夢中人也。及旋置之內寺供養。累上表章愿還舊隱。帝心眷重。未遂歸山。俄云示滅焉。一日忽于內門右闔之上化成雙足。形不及地者數尺。閽吏上奏。帝乘步輦親臨其所。得遺表乞歸葬舊隱山之下。即時依可。遣中使監護送導。先是漏行化多由懷遠縣。因置廨署。謂之下院。喪至此神座不可輒舉。眾議移入構別堂宇安之。至今真體端然曾無變壞。
不空
釋不空。梵名阿目佉跋折羅。華言不空金剛。止行二字略也。本北天竺婆羅門族。幼失所天。隨叔父觀光東國。年十五師事金剛智三藏。初導以梵本悉曇章及聲明論。浹旬已通矣后同弟子舍光慧𧦬(扶件切)等三七人。附崑崙舶離南海。至訶陵國界遇大黑風。眾商惶怖各作本國法。禳之無驗。皆膜拜求哀。乞加救護。慧𧦬等慟哭。空曰。吾今有法。汝等勿憂。遂右手執五股菩提心杵。左手持般若佛母經夾。作法誦大
【現代漢語翻譯】 現代漢語譯本： 土（土地）。如果心中想著萬物，所獲得的利益就會增多。如果厭倦了四處遊歷，即使增加了見聞也不可強求。您知道這些嗎，老師？我私下認為賢聖之言一定不是隨便說的。就這樣告別返回。臨行時對漏說：『遇到叫蘭的地方就住下。』回去的路中山的名字叫蘭。於是按照馬前所記進入其中，得到白草谷，在那裡結茅居住。不久安史之亂爆發。肅宗在靈武訓練軍隊，多次夢見有金色的人在御前唸誦寶勝佛。第二天把夢中的事問左右的人，有人回答說：『有沙門（出家人）行為不合羣，居住在這座山中，經常唸誦這個佛號。』於是召見了他。皇帝看著他說：『真是夢中的人啊。』之後把他安置在內寺供養。他多次上表請求返回原來的隱居地。皇帝心中非常不捨，沒有答應他回山。不久，他示現圓寂。一天，忽然在內門右邊的門扇上化成雙足，形狀離地面幾尺。守門人上奏。皇帝乘坐步輦親自來到那裡，得到遺表，請求歸葬在舊隱山下。皇帝立刻同意，派遣中使（太監）監護護送。先前，漏的教化活動大多在懷遠縣進行，因此設定了官署，稱之為下院。出喪隊伍到達這裡，神座無法輕易抬動。大家商議移入另外建造的堂宇安放。至今真身端正完好，沒有絲毫變化。
不空（僧人名） 釋不空，梵名阿目佉跋折羅（Amoghavajra），漢譯為不空金剛。『止行』二字是省略的說法。原本是北天竺婆羅門種族的人。幼年喪父。跟隨叔父到東國觀光。十五歲時拜金剛智三藏為師。金剛智三藏最初教他梵文悉曇章和聲明論，不到一個月就全部通曉了。後來與弟子舍光、慧𧦬（音扶件切）等二十一人，乘坐崑崙舶離開南海。到達訶陵國界時遇到大黑風。眾商人驚慌恐懼，各自按照本國的法術祈禳，都沒有效果。都跪拜哀求，乞求不空加持救護。慧𧦬等人痛哭。不空說：『我現在有辦法，你們不要憂慮。』於是右手拿著五股菩提心杵，左手拿著般若佛母經夾，作法誦大
【English Translation】 English version: Tu (Earth). If one keeps all beings in mind, the benefits gained will increase. If one is tired of traveling around, even if one increases one's knowledge, it cannot be forced. Does the teacher know these things? I privately think that the words of the sages must not be spoken casually. Thus, he bid farewell and returned. Before leaving, he said to Lou (name of a person): 'Settle down when you encounter a place called Lan.' The name of the mountain on the way back was Lan. So, according to what was remembered, he entered it, found Baicaogu (White Grass Valley), and built a thatched hut to live in. Soon after, the An Shi Rebellion broke out. Emperor Suzong trained his troops in Lingwu and repeatedly dreamed of a golden person reciting the name of Baosheng Buddha (Buddha of Victory) before him. The next day, he asked the people around him about the dream, and someone replied: 'There is a Shramana (monk) whose behavior is unconventional, living in this mountain, and constantly reciting this Buddha's name.' So he summoned him. The emperor looked at him and said: 'You are truly the person in my dream.' After that, he placed him in the inner temple for offerings. He repeatedly submitted memorials requesting to return to his original hermitage. The emperor was very reluctant and did not allow him to return to the mountain. Soon after, he manifested Nirvana (passing away). One day, suddenly, two feet transformed on the right door of the inner gate, the shape a few feet above the ground. The gatekeeper reported this to the emperor. The emperor rode in a palanquin and personally came to the place, and obtained a final memorial requesting to be buried at the foot of the old hermitage mountain. The emperor immediately agreed and sent a eunuch to supervise and escort the procession. Previously, Lou's teaching activities were mostly carried out in Huaiyuan County, so an office was set up, called the Lower Courtyard. When the funeral procession arrived here, the divine seat could not be easily lifted. Everyone discussed moving it into a newly built hall to place it. To this day, the true body remains upright and intact, without any change.
Amoghavajra Sh釋不空 (Shì Bùkōng), Sanskrit name Amoghavajra (阿目佉跋折羅), translated as 'Not Empty Vajra' in Chinese. The characters '止行' (zhǐ xíng) are an abbreviation. Originally, he was from a Brahmin family in North India. He lost his father at a young age. He followed his uncle to the Eastern countries for sightseeing. At the age of fifteen, he became a disciple of Vajrabodhi (金剛智) Tripitaka. Vajrabodhi initially taught him the Sanskrit Siddham alphabet and the Science of Sounds, which he mastered in less than a month. Later, together with his disciples Sheguang (舍光), Hui𧦬 (慧𧦬, pronounced Fú Jiàn qiè), and twenty-one others, he left the South Sea on a Kunlun ship. When they reached the border of Holing (訶陵) country, they encountered a great black wind. The merchants were terrified and performed rituals according to their respective native customs, but none were effective. They all knelt down and begged for Amoghavajra's blessing and protection. Hui𧦬 and others wept bitterly. Amoghavajra said: 'I now have a method, do not worry.' Then, with his right hand holding the five-pronged Bodhicitta Vajra (五股菩提心杵) and his left hand holding the Prajnaparamita Sutra (般若佛母經) , he performed the ritual and recited the great
隨求一遍。即時風偃海澄。又遇大鯨出水。噴浪若山。甚於前患。眾商甘心委命。空同前作法。令慧𧦬誦娑竭龍王經。逡巡眾難俱息。既達師子國。王遣使迎之。極備供養。一日王作調象戲。人皆登高望之無敢近者。空口誦手印住于慈定。當衢而立。狂象數頭頓皆踢(徒郎切)趺。舉國奇之。次游五印度境。屢彰瑞應。至天寶五載還京。是歲終夏愆陽。詔令祈雨。制曰。時不得賒雨不得暴。空奏立孔雀王壇。未盡三日雨已浹洽。帝大悅。后因一日大風卒起。詔空禳止。請銀瓶一枚作法加持。須臾戢靜。忽因池鵝誤觸瓶傾。其風又作急暴過前。敕令再止。隨止隨效。帝乃賜號曰智藏焉。天寶八載許回本國。乘驛騎五匹至南海郡。有敕再留。至德初鑾駕在靈武風翔。空常密奉表起居。肅宗亦密遣使者求秘密法。洎收京反正之日。事如所料。上元末帝不豫。空以大隨求真言祓除至七過。翼日乃瘳帝愈加殊禮焉。肅宗厭世。代宗即位。恩渥彌厚。又以京師春夏不雨。詔空祈請。如三日內雨是和尚法力。三日已往而霈然者非法力也。空受敕立壇。至第二日大雨雲足。一歲復大旱。京兆尹蕭昕詣寺謂為結壇致雨。不空命其徒取樺皮僅尺餘。繢小龍于其上。而以爐香甌水置於前。轉吹震舌呼使咒之。食頃即以繢龍授昕曰。可投此于曲
江中。投訖亟還。無冒風雨。昕如言投之。旋有白龍才尺餘。搖鬣振鱗自水出。俄而龍長數丈。狀如曳素。倏忽亙天。昕鞭馬疾驅未及數十步。雲物凝晦暴雨驟降。比至永崇里第衢中之水已決渠矣。至永泰中香水沐浴東首以臥。比面瞻禮闕庭。以大印身定中而寂。茶毗火滅。收舍利數百粒。其頂骨不燃。中有舍利一顆。半隱半現。敕于本院別起塔焉。初玄宗召術士羅公遠與空角法。同在便殿。羅時時反手搔背。空曰。借尊師如意。時殿上有花石。空揮如意擊碎于其前。羅再三取如意不得。帝意欲起取。空曰。上勿起此影耳。乃舉手示羅。如意復完然在手。又北邙山有巨蛇。樵採者往往見之。矯首若丘陵。夜常承吸露氣。見空人語曰。弟子惡報。和尚如何見度。每欲翻河水陷洛陽城以快所懷也。空為其受歸戒說因果。且曰。汝以瞋心故受今報。那復恚恨乎吾力何及。當師吾言此身必舍矣。后樵子見蛇死澗下。臭聞數里。又一日風雨不止。坊市有漂溺者。樹木有拔仆者。遽召空止之。空于寺庭中捏泥媼五六溜水作梵言罵之。有頃開霽矣。嘗西蕃大石康三國。帥兵圍西涼府。詔空入。帝御于道場。空秉香爐誦仁王密語二七遍。帝見神兵可五百員在於殿庭。驚問空。空曰。毗沙門天王子領兵救安西。請急設食發遣。四月二十日
果奏云。二月十一日城東北三十許里。雲霧間見神兵長偉。鼓角喧鳴山地崩震。蕃部驚潰。彼營中有鼠金色。咋弓弩弦皆絕。城北門樓有光明天王。怒視蕃帥大奔。帝覽奏謝空。因敕諸道城樓置天王像。此其始也。
道昭
沙門道昭。自云簡州人也。俗姓康氏。少時因得疾不悟云。至冥司見善惡報應之事。遂出家。住太行山四十年。戒行精苦。往往言人將來事。初若隱晦后皆明驗。嘗有二客來。一曰姚邈。舉明經。一曰張氏。以資蔭。僧謂張曰。君授官四政慎不可食祿范陽。四月八日得疾當不救。次謂邈曰。君不利簪笏。如能從戎亦當三十年無乏。有疾勿令胡人療之。其年張官于襄鄧間。后累選。嘗求南州。亦皆得之。后又選果授虢州盧氏縣令。到任兩日而卒。卒之日果四月八日也。後方悟范陽即盧氏望也。邈舉不第從知于容州假軍守之名三十年。累轉右職。后因別娶婦求為儐者。因得疾服嫗黃氏藥而終。后訪黃氏本末。乃洞主所放出婢是胡女也。
玄宗
釋玄宗。俗姓吳氏。永嘉人也。少時出塵氣度寬裕。于本部永定山寶壽院。依常靜為師。既得戒已還諸方遊學。抵江陵詣朗禪師門決了疑貳。復振錫他行。見紫金山悅可自心。留行禪觀。此山先多虎暴。或噬行商。或傷樵子。從宗卜居哮㘚
【現代漢語翻譯】 現代漢語譯本： 果奏報道說：二月十一日，在城東北三十里左右的地方，雲霧中顯現出高大神武的天兵，鼓角齊鳴，山地崩裂震動，導致吐蕃軍隊驚慌潰敗。吐蕃軍營中出現一隻金色的老鼠，啃咬弓弩的弦，使其全部斷裂。城北門樓上顯現出光明天王（佛教護法神），怒視吐蕃將領，使其大敗而逃。皇帝看了奏報后，感謝上天庇佑。於是下令各道城樓設定天王像，這就是它的開端。 道昭 沙門（出家修行的男子）道昭，自稱是簡州人，俗姓康。年少時因生病而失去知覺，在陰間見到了善惡報應之事，於是出家。在太行山住了四十年，嚴守戒律，修行精苦。常常預言他人將來的事情，起初說得隱晦，後來都應驗了。曾經有兩位客人來訪，一位叫姚邈，是考中明經科的士人；一位姓張，憑藉父輩的功勞而入仕。道昭對張說：『您被授予官職后，要謹慎，不可在范陽一帶做官。四月八日會得病，無法救治。』接著對姚邈說：『您不利於仕途。如果能從軍，也能有三十年衣食無憂。生病了不要讓胡人給您治療。』那年，張在襄鄧一帶做官，後來多次陞遷，曾經求任南方的官職，也都如願以償。後來又被選為虢州盧氏縣令，到任兩天就去世了。去世的日子果然是四月八日。後來才明白范陽就是盧氏的望族。姚邈科舉不中，跟隨在容州擔任軍守，以假借的名義在那裡待了三十年，多次升任右職。後來因為另娶妻子，想找人為他操辦婚禮，因此得了病，服用了老婦黃氏的藥而去世。後來打聽黃氏的來歷，才知道她是洞主放出的婢女，是胡人女子。 玄宗 釋玄宗（佛教僧侶），俗姓吳，是永嘉人。年少時就顯露出超脫塵俗的氣度，寬容大度。在本部的永定山寶壽院，依止常靜為師。受戒后，到各地遊學。到達江陵，拜訪朗禪師，解決了心中的疑惑。又拄著錫杖四處遊歷，見到紫金山，覺得很合自己的心意，於是留下修行禪觀。這座山先前有很多老虎出沒，經常咬傷行商或樵夫。自從玄宗在此居住后，老虎的吼叫聲...
【English Translation】 English version: Guo Zou reported: 'On the eleventh day of the second month, about thirty li northeast of the city, divine soldiers, tall and mighty, appeared in the clouds and mist. The sound of drums and horns was deafening, and the mountains and land shook, causing the Tubo (Tibetan) army to panic and collapse. A golden mouse appeared in the Tubo camp, gnawing at the strings of the bows and crossbows, causing them all to break. Guangming Tianwang (a Buddhist guardian deity) appeared on the north gate tower, glaring angrily at the Tubo general, causing him to flee in defeat.' The emperor read the report and thanked Heaven for its protection. He then ordered that statues of Tianwang be placed on the city towers of various provinces, and this was the beginning of it. Dao Zhao The Shramana (wandering ascetic) Dao Zhao claimed to be from Jianzhou, with the secular surname Kang. When he was young, he fell ill and lost consciousness. In the underworld, he saw the events of karmic retribution for good and evil, and thus became a monk. He lived in Mount Taihang for forty years, strictly observing the precepts and practicing diligently. He often predicted the future events of others, initially speaking obscurely, but later all predictions came true. Once, two guests came to visit, one named Yao Miao, who had passed the Mingjing examination (a civil service examination subject), and the other surnamed Zhang, who entered officialdom through hereditary privilege. Dao Zhao said to Zhang: 'After you are granted an official position, be cautious and do not serve in the Fanyang area. You will fall ill on the eighth day of the fourth month and will not be saved.' Then he said to Yao Miao: 'You are not suited for an official career. If you can join the army, you will have thirty years of food and clothing without lack. If you get sick, do not let a Hu (non-Han Chinese) person treat you.' That year, Zhang served as an official in the Xiangdeng area, and later was promoted several times. He once sought a position in the south, and all his wishes were fulfilled. Later, he was selected as the magistrate of Lushi County in Guozhou, and died two days after taking office. The day of his death was indeed the eighth day of the fourth month. Later, it was understood that Fanyang was the prominent clan of Lushi. Yao Miao failed the imperial examination and followed the military governor in Rongzhou, staying there for thirty years under a false pretense. He was promoted to the right position several times. Later, because he remarried, he sought someone to arrange his wedding, and as a result, he fell ill and died after taking medicine from an old woman named Huang. Later, when inquiring about Huang's background, it was learned that she was a maid released by the cave lord, and was a Hu woman. Xuan Zong The Shishi (Buddhist monk) Xuan Zong, with the secular surname Wu, was a native of Yongjia. From a young age, he showed a detached and generous demeanor. At Baoshou Temple on Yongding Mountain in his native area, he took Chang Jing as his teacher. After receiving the precepts, he traveled to various places to study. Arriving at Jiangling, he visited Chan Master Lang and resolved his doubts. He then traveled around with his staff, and seeing Mount Zijin, he found it pleasing to his heart, so he stayed to practice Chan meditation. This mountain previously had many tigers that often attacked merchants or woodcutters. Since Xuan Zong lived here, the roaring of tigers...
絕跡。入山者無憚焉。一日禪從擁集。見一老父趨及座前。拜跪勤恪。宗問子何人耶答云。我本虎也。在此山中食啖眾生。因大師化此。冥回我心得脫業軀。已生天道故來報謝。折旋之頃了無所見。以大曆二年囑別門徒溘然而化。春秋八十六。二月入塔立碑存焉。
惠忠
釋惠忠。俗姓王氏。潤州上元人也。初在母孕忽遇異僧。謂曰。所生貴子當爲天人矣。誕育已來不食葷腥有異常童。稟性敦厚。年二十三以經業見度。即神龍元年也。遂配莊嚴寺。聞牛頭山威禪師造山禮謁。威見忠乃曰。山主來矣。因為說法。遂夙夜精勤。常頭陀山澤飲泉藉草一食延時。每用一鐺眾味同煮。用畢懸于樹杪。方坐繩床宴坐終日如杌。衣不易時寒暑一納。積四十年。遂彰靈應。州牧明賢頻詣山禮謁。再請至郡施化道俗。天寶初始出止莊嚴。忠以為梁朝舊寺莊嚴最盛。今已歲古凋殘興懷修葺。遂于殿東擬創法堂。先有古木鵲巢其頂。工人將欲伐之。忠曰且止。待鵲移去始當伐之。因至樹祝曰。此地造堂當速移去。言畢其鵲䘖柴遷寓他樹。道俗觀者莫不嘆異。又立基未定。忽有二神人為止其處。因乃定焉。雖汲引無廢神曠不撓。四方之侶相依日至。以大曆三年山門石室前有忠掛衣藤。是歲盛夏忽然枯悴。靈芝仙菌且不復生。至九
月忠演法高座。無故水出繞座而轉。至四年六月十五日集眾布薩。至晚乃命侍者剃髮浴軀。是夜瑞雲覆剎天樂聞空。十六朝怡然坐化。時風雨震盪樹木摧折。山中鳥獸哀鳴林壑。巖間哭聲數日方止。春秋八十有七。
崇惠
釋崇惠。姓章氏。杭州人也。稚秣之年。往禮徑山國一禪師為弟子。復誓志於潛落云寺遁跡。俄有神白惠曰。師持佛頂少結莎訶令密語不圓。莎訶者成就義也。今京室佛法為外教凌轢。其危若綴旒。待師解救耳。惠趨程西上。大曆三年大清宮道士史華上奏。請與釋宗當代名流角佛力道法勝負。於時代宗欽尚空門。異道憤其偏重。故有是請也。遂于東明觀壇前架刀成梯。史華登躡如常磴道馬。時緇伍互相顧望推排無敢躡者。惠聞之謁開府魚朝恩。魚奏請于章信寺庭樹梯橫架鋒刃若霜雪。然增高百尺。東明之梯極為低下。時朝廷公貴市肆居民。駢足摩肩而觀此舉。惠徒跣登級下層有如坦路。曾無難色。復蹈烈火手探油湯。仍餐鐵葉號為䬪饦。或嚼釘線聲猶脆飴。史華怯懼慚惶掩袂而退。時眾彈指嘆嗟聲若雷響。帝遣中官鞏庭玉宣慰再三。便赍賜紫方袍一副焉。
靈坦
釋靈坦。姓武氏。太原文水人也。則天太后侄孫。父宣洛陽令。母夏侯氏初妊坦也。夢神僧授與寶鑑表裡瑩然。
【現代漢語翻譯】 現代漢語譯本： 月忠在高座上宣講佛法。無緣無故地，水從座下涌出，環繞著高座旋轉。到了貞元四年六月十五日，他召集僧眾舉行布薩（一種懺悔儀式）。直到晚上，他命侍者為他剃髮沐浴。當晚，祥瑞的雲彩覆蓋著寺廟，天空中響起了美妙的音樂。十六日早上，他安詳地坐化圓寂。當時，狂風暴雨震盪，樹木摧折。山中的鳥獸哀鳴，響徹山谷。巖石間的哭聲持續了數日才停止。月忠的年齡是八十七歲。
釋崇惠，姓章，是杭州人。年幼時，他前往徑山拜國一禪師為師。後來，他立志到於潛的落云寺隱居。不久，有神靈告訴崇惠說：『你所持誦的佛頂咒，因為缺少『莎訶』（svāhā，成就義）而不夠圓滿。現在京城的佛法正受到外道的侵凌，情況危急得像懸掛的帽帶一樣，等待你去解救。』崇惠於是啟程西行。大曆三年，大清宮的道士史華上奏，請求與釋宗（佛教）當代的名流比試佛法道術的高下勝負。當時，代宗皇帝欽佩推崇佛教，其他教派不滿他過於偏重佛教，所以才有這樣的請求。於是，在東明觀的壇前，用刀架成梯子。史華攀登刀梯，就像走平常的臺階一樣。當時，僧人們互相觀望，推讓，沒有人敢攀登。崇惠聽說后，去拜見開府魚朝恩。魚朝恩上奏皇帝，在章信寺的庭院裡樹立刀梯，橫架的鋒刃像霜雪一樣，而且比東明觀的梯子還要高一百尺。當時，朝廷的官員貴族、市井居民，都聚集在一起，人山人海地觀看這件事。崇惠光著腳登上刀梯，下層就像平坦的道路一樣，沒有絲毫困難的樣子。他又踩踏烈火，用手探取滾燙的油，甚至吞食鐵葉，號稱『䬪饦』（一種食物），或者咀嚼釘子和鐵絲，發出的聲音就像咬脆糖一樣。史華感到害怕和慚愧，用袖子遮住臉退了下去。當時，眾人彈指讚歎，聲音像雷鳴一樣。皇帝派遣中官鞏庭玉前去慰問，並賜予他紫色的方袍。
釋靈坦，姓武，是太原汶水人。他是則天太后（武則天）的侄孫。他的父親武宣擔任洛陽縣令。他的母親夏侯氏懷孕靈坦的時候，夢見一位神僧授予她一面寶鏡，內外都晶瑩剔透。
【English Translation】 English version: Monk Yuezhong lectured on the Dharma from a high seat. For no apparent reason, water sprang forth from beneath the seat, swirling around it. On the fifteenth day of the sixth month of the fourth year of the Zhenyuan era, he gathered the monastic community for the Posadha (a ceremony of confession). In the evening, he instructed his attendant to shave his head and bathe his body. That night, auspicious clouds covered the monastery, and heavenly music was heard in the sky. On the morning of the sixteenth, he peacefully passed away in a seated posture. At that time, violent winds and rain shook the earth, and trees were uprooted. The birds and beasts in the mountains cried mournfully, echoing through the valleys. The sound of weeping in the rocky cliffs continued for several days before ceasing. Yuezhong was eighty-seven years old.
Monk Chonghui, whose surname was Zhang, was a native of Hangzhou. In his youth, he went to Mount Jing to study under Chan Master Guoyi, becoming his disciple. Later, he vowed to retreat to Luoyun Temple in Yuqian. Soon, a deity told Chonghui, 'The Buddhosnisa mantra you recite is incomplete because it lacks the 'Svāhā' (meaning 'accomplishment'). Now, the Buddha-dharma in the capital is being encroached upon by external teachings, its situation as precarious as a dangling tassel, awaiting your rescue.' Chonghui then set out westward. In the third year of the Dali era, Shi Hua, a Daoist priest of the Daqing Palace, submitted a memorial requesting to compete with contemporary eminent figures of the Buddhist school, known as Shi Zong, to determine the superiority of Buddhist power and Daoist arts. At that time, Emperor Daizong admired and favored Buddhism, and other religious sects were dissatisfied with his partiality, hence this request. Consequently, in front of the altar of the Dongming Temple, ladders were constructed from knives. Shi Hua ascended the knife ladder as if walking on ordinary steps. At that time, the monks looked at each other, deferring and pushing, with no one daring to ascend. Upon hearing this, Chonghui went to see Yu Chaoen, the Duke of Kai. Yu Chaoen petitioned the emperor to erect a knife ladder in the courtyard of Zhangxin Temple, with the horizontally placed blades as sharp as frost and snow, and a hundred feet higher than the ladder at Dongming Temple. At that time, officials, nobles, merchants, and residents of the city gathered together, shoulder to shoulder, to witness this event. Chonghui, barefoot, ascended the knife ladder, and the lower levels were like a flat road, without the slightest difficulty. He then stepped on burning flames, reached into boiling oil with his hand, and even consumed iron leaves, calling them 'Qietuo' (a type of food), or chewed nails and wires, the sound like biting brittle candy. Shi Hua, feeling frightened and ashamed, covered his face with his sleeve and retreated. At that time, the crowd snapped their fingers in admiration, the sound like thunder. The emperor sent the eunuch Gong Tingyu to express his condolences and bestowed upon him a purple kasaya (monk's robe).
Monk Lingtan, whose surname was Wu, was a native of Wenshui in Taiyuan. He was the great-nephew of Empress Zetian (Wu Zetian). His father, Wu Xuan, served as the magistrate of Luoyang County. When his mother, Lady Xiahou, was pregnant with Lingtan, she dreamed of a divine monk giving her a precious mirror, both inside and out, sparkling and translucent.
且曰。吾以此寄汝善保護之。及長參神會禪師。大曆八年行化至梁園。時相國田公神功供養邐迤。適維揚六合方嘆大法凌夷。忽聞空中聲云。開心地即見菩薩如文殊像。曰與汝印驗。令舉頂以手按之。尋觀有四指赤痕。其印跡恒見。又止潤州金山。其山北面有一龍穴。常吐毒氣如雲。有近者多病或斃。坦居之毒云滅跡。又于江陰定山結庵。俄聞有讚歎之聲。視之則白龜二。坦為受歸戒。又見二大白蛇身長數丈。亦為受戒懺悔。如是卻往吳興林山造一蘭若。有三丈夫衣金紫。趨步徐正稱歎道場。元和五年居華林寺。寺內有大將軍張遼墓。寺僧多為鬼物惑亂。坦居之愀然無眹矣。又揚州人多為山妖木怪之所熒惑。坦皆遏御焉。至十年忽見二胡人。自稱龜茲(音丘慈)國來。彼無至教。遠請和尚敷演。十一年五月十三日。告眾將赴遠請。至季秋八日卒。壽一百八。僧臘八十四。
慧聞
釋慧聞。信安人也。多勸勉檀那以福業為最。嘗于瀫江鑄丈八金身像。州未聽許銅何從致。且曰。待大施主。居無何有清溪縣夫婦二人。將嫁資鑒來舍。聞為誓祝之曰。此鑒鼓鑄若當佛心前。乃是夫婦發心之至也。迨脫模露像果然。鑒當佛心胸間矣。又嘗往豫章勸化獲黃金數鎰。俄遇賊劫掠事急。遂投金水中。曰慮損君子福田。請
【現代漢語翻譯】 現代漢語譯本：並且（那人）說：『我把這個（孩子）託付給你，好好保護他。』等到（坦）長大后，去參拜神會禪師。大曆八年，（神會禪師）行教化到了梁園。當時相國田公神功供養的隊伍連綿不絕。恰逢維揚六合縣的人們正嘆息佛法衰落。忽然聽到空中有聲音說：『開啟心地就能見到菩薩，就像文殊菩薩的形象。』（神會禪師）說：『用這個給你印證。』讓（坦）舉起頭，用手按在他的頭頂上。不久觀察到有四個手指的紅色痕跡，那印跡一直都在。他又住在潤州金山寺。那山的北面有一個龍穴，經常吐出毒氣像云一樣，有靠近的人大多生病或者死亡。（坦）住在那裡后，毒云就消失了。他又在江陰定山結茅庵居住。不久聽到有讚歎的聲音。看去，原來是兩隻白龜。（坦）為它們授了歸戒。又看見兩條大白蛇，身長幾丈，也為它們授戒懺悔。這樣之後，（坦）前往吳興林山建造了一座蘭若（寺廟）。有三個穿著金紫色衣服的丈夫，快步走來，端正地稱讚道場。元和五年，（坦）住在華林寺。寺內有大將軍張遼的墓。寺里的僧人大多被鬼怪迷惑擾亂。（坦）住在那裡后，這些現象就消失了。又因為揚州人大多被山妖木怪所迷惑。（坦）都制止了這些現象。到元和十年，忽然看見兩個胡人，自稱從龜茲（音丘慈）國來。他們那裡沒有最好的教法，遠道而來請和尚弘揚佛法。元和十一年五月十三日，（坦）告訴眾人將要應邀遠行。到季秋八日去世，享年一百零八歲，僧臘八十四年。
慧聞
釋慧聞，信安人。經常勸勉施主以修福業為最重要。曾經在瀫江鑄造丈八高的金身佛像。州官沒有允許，（問他）銅是從哪裡來的？（慧聞）說：『等待大施主。』不久，有清溪縣的一對夫婦，將要出嫁的嫁妝寶鏡送到寺里。（慧聞）為寶鏡發誓祝願說：『這寶鏡如果應當在佛的心前，那就是夫婦發心最真誠的表現。』等到脫模露出佛像，果然，寶鏡就在佛的心胸之間了。又曾經前往豫章勸募化緣，獲得黃金數鎰。不久遇到賊人搶劫，情況緊急，就將黃金投入水中，說：『擔心損害了君子的福田，請（不要搶劫）。』
【English Translation】 English version: And (that person) said, 'I entrust this (child) to you, protect him well.' When (Tan) grew up, he went to visit Chan Master Shenhui. In the eighth year of the Dali era, (Chan Master Shenhui) traveled to Liangyuan to spread his teachings. At that time, the Prime Minister, Lord Tian Gong, had an endless stream of offerings for spiritual merit. It happened that the people of Liuhe County in Yangzhou were lamenting the decline of the Dharma. Suddenly, a voice was heard in the air saying, 'Open your heart and you will see a Bodhisattva, like the image of Manjushri.' (Chan Master Shenhui) said, 'I will use this to give you verification.' He had (Tan) raise his head and pressed his hand on the top of his head. Soon, it was observed that there were four red finger marks, and the marks were always visible. He also stayed at Jinshan Temple in Runzhou. On the north side of that mountain, there was a dragon's lair that often spewed poisonous gas like clouds. Those who approached it often became ill or died. After (Tan) lived there, the poisonous clouds disappeared. He also built a hermitage on Mount Ding in Jiangyin. Soon, he heard voices of praise. Looking, it turned out to be two white turtles. (Tan) gave them the Three Refuges and Precepts. He also saw two large white snakes, several feet long, and also gave them precepts and repentance. After this, (Tan) went to Linshan Mountain in Wuxing to build a Sangharama (temple). There were three men dressed in gold and purple, walking quickly and praising the monastery in a proper manner. In the fifth year of the Yuanhe era, (Tan) lived in Hualin Temple. Inside the temple was the tomb of General Zhang Liao. The monks in the temple were mostly confused and disturbed by ghosts and monsters. After (Tan) lived there, these phenomena disappeared. Also, because the people of Yangzhou were mostly bewitched by mountain demons and tree spirits, (Tan) stopped these phenomena. In the tenth year of the Yuanhe era, he suddenly saw two Hu people, claiming to be from the Kingdom of Kucha (pronounced Qiuzi). They did not have the best teachings there, and came from afar to invite the monk to propagate the Dharma. On the thirteenth day of the fifth month of the eleventh year of the Yuanhe era, (Tan) told the crowd that he was going to accept the distant invitation. He passed away on the eighth day of the late autumn, at the age of one hundred and eight, with eighty-four years as a monk.
Huìwén
釋Huìwén, a native of Xin'an, often encouraged donors to consider cultivating merit as the most important thing. He once cast an eighteen-foot-tall golden statue of the Buddha in the Huì River. The state official did not allow it, (asking him) where the copper came from? (Huìwén) said, 'Wait for a great benefactor.' Soon, a couple from Qingxi County sent the dowry mirror that was to be used for their wedding to the temple. (Huìwén) made a vow for the mirror, saying, 'If this mirror should be in front of the Buddha's heart, then it is the most sincere expression of the couple's intention.' When the mold was removed and the Buddha statue was revealed, sure enough, the mirror was between the Buddha's heart and chest. He also once went to Yuzhang to solicit donations and obtained several yì of gold. Soon, he encountered robbers, and in a critical situation, he threw the gold into the water, saying, 'I am worried about damaging the field of merit of gentlemen, please (do not rob).'
自澇漉。聞去賊徒入水求之不得。及聞到州金冥然已在其院。時山路有虎豹。聞或逢之。將杖叩其腦曰。汝勿害人。吾造功德。何不入緣。明日虎銜野豬投聞前弭尾而去。凡舉事皆成。歸信如流多奇異焉。
難陀
釋難陀者。華言喜也。未詳種姓何國人。其為人詭異不倫。恭慢無定。當建中年中。無何至於岷蜀。張魏公延賞之任成都。喜自言。我得如幻三昧。入水火貫金石。變現無窮。初入蜀與三少尼俱行。或大醉狂歌。戍將將斷之。及僧至且曰。某寄跡桑門別有藥術。因指三尼此妙歌管。戍將反敬之。遂留連。為辦酒肉。夜會客與之劇飲。其三尼及坐。舍睇調笑逸態絕世。飲將闌僧謂尼曰。可為押衙踏某曲也。因徐進對舞曳緒迴雪。迅赴摩跌技又絕倫也。良久曲終而舞不已。僧喝曰。婦女風耶。忽起取戍將佩刀。眾謂酒狂驚走。僧乃拔刀斫之背踣于地血及數尺。戍將大懼。呼左右縛僧。僧笑曰無草草。徐舉尼三枝筇枝也。血乃酒耳。又嘗在飲會令人斷其頭釘耳于柱無血。身坐席上。酒至瀉入脰(徒垢切)瘡中面赤。而歌手復抵節。會罷自起提首安之。初無痕也。時時預言人兇衰。皆謎語事過方曉。成都有百姓供養數日。僧不欲住。閉關留之。僧因走入壁縫中。百姓牽遽漸入。唯余袈裟角。頃亦不見。來
【現代漢語翻譯】 現代漢語譯本： 自澇漉（地名）。聽說有盜賊落水，人們去水中尋找卻沒有找到。等到聽說他到了州里，發現他竟然已經在（張魏公）的府院裡了。當時山路上有虎豹，聽說（難陀）有時會遇到它們。他會拿著枴杖敲打虎豹的頭說：『你們不要傷害人，我正在行善積德，為何不來結個善緣？』第二天，老虎就銜著野豬放到（難陀）面前，搖著尾巴離開了。凡是他所做的事情都能成功，歸信他的人像流水一樣多，有很多奇異的事情發生。
難陀（人名，意為喜樂）
釋難陀，『難陀』在華語中是『喜』的意思。不清楚他的種姓和是哪個國家的人。他的為人古怪不合常理，恭敬和怠慢沒有定性。建中（唐德宗年號）年間，不知怎麼來到了岷蜀（地區）。張魏公延賞當時在成都任職，難陀自己說：『我得到了如幻三昧（一種禪定），能入水火，穿透金石，變化無窮。』剛到蜀地時，他和三個年輕的尼姑一起同行，有時會大醉狂歌。戍將（邊防將領）要逮捕他，等到僧人來到后，（難陀）說：『我只是寄身於佛門，另有藥術。』於是指著三個尼姑說：『這是我的妙歌管（指歌妓）。』戍將反而敬重他，於是留他住宿，為他準備酒肉。晚上召集客人和他一起痛飲。那三個尼姑也在座，她們眼神流轉，嬉笑調情，姿態絕世。酒喝到一半時，僧人對尼姑說：『可以為押衙（小官）跳個踏某曲嗎？』於是（尼姑）緩緩走上前去，對著（戍將）跳舞，舞姿輕盈如迴雪，迅速旋轉，技巧又非常絕倫。過了很久，曲終了，但舞卻沒有停下來。僧人喝道：『婦女作風！』突然起身拿起戍將的佩刀，眾人都以為他酒後發狂，驚慌逃走。僧人卻拔刀砍向戍將的背部，戍將倒在地上，血流了幾尺。戍將非常害怕，呼喊左右侍衛捆綁僧人。僧人笑著說：『不要慌張。』慢慢舉起尼姑的三根筇枝（竹杖），流出的血原來是酒。又曾經在飲酒聚會上，讓人砍斷他的頭，把耳朵釘在柱子上，沒有血流出。他的身體坐在蓆子上，酒倒進頸瘡中，臉色發紅，又唱歌，節奏和往常一樣。聚會結束后，自己起身拿起頭安上，沒有留下任何痕跡。他時常預言別人的兇吉衰敗，都是用謎語，事情過後人們才明白。成都有百姓供養了他幾天，僧人不願留下，百姓把他關起來想留住他。僧人於是跑進墻壁的縫隙中，百姓拉扯他，（他）漸漸進入縫隙，只剩下袈裟的角，一會兒也不見了。後來
【English Translation】 English version: From Lao Lu (place name). It was heard that thieves had fallen into the water, and people went into the water to search for them but could not find them. When it was heard that he had arrived in the prefecture, it was discovered that he was already in (Zhang Wei Gong's) courtyard. At that time, there were tigers and leopards on the mountain roads, and it was heard that (Nanda) sometimes encountered them. He would tap the tigers and leopards on the head with his staff and say, 'You must not harm people. I am accumulating merit, why not form a good relationship?' The next day, the tiger brought a wild boar and placed it in front of (Nanda), wagging its tail as it left. Everything he did was successful, and those who believed in him were as numerous as flowing water, with many strange things happening.
Nanda (person's name, meaning joy)
釋Nanda, 'Nanda' in Chinese means 'joy'. It is not clear what his caste was or what country he was from. His behavior was strange and unconventional, and his respect and disrespect were inconsistent. During the Jianzhong (reign era of Emperor Dezong of Tang Dynasty) years, he somehow came to the Min and Shu (regions). Zhang Wei Gong Yanshang was serving in Chengdu at the time, and Nanda himself said, 'I have attained the As-Illusion Samadhi (a type of meditation), and I can enter water and fire, penetrate metal and stone, and transform endlessly.' When he first arrived in Shu, he traveled with three young nuns, and sometimes he would get drunk and sing wildly. The garrison commander wanted to arrest him, but when the monk arrived, (Nanda) said, 'I am only lodging in the Buddhist order and have other medicinal skills.' Then he pointed to the three nuns and said, 'These are my wonderful song pipes (referring to singing girls).' The garrison commander instead respected him, so he kept him for lodging and prepared wine and meat for him. In the evening, he gathered guests and drank heavily with him. The three nuns were also present, and their eyes fluttered, they joked and flirted, and their demeanor was unparalleled. When the drinking was halfway through, the monk said to the nuns, 'Can you dance a Ta Mou tune for the Yaya (minor official)?' So (the nuns) slowly stepped forward and danced for (the garrison commander), their dance light and graceful like returning snow, quickly spinning, and their skills were extremely superb. After a long time, the song ended, but the dance did not stop. The monk shouted, 'Women's style!' Suddenly he got up and took the garrison commander's saber, and everyone thought he was crazy from drinking and fled in panic. The monk drew his sword and slashed the garrison commander in the back, and the garrison commander fell to the ground, with blood flowing several feet. The garrison commander was very frightened and called for the guards to tie up the monk. The monk smiled and said, 'Don't panic.' Slowly he raised the three bamboo staffs of the nuns, and the blood that flowed out was actually wine. He also once had someone cut off his head at a drinking party, and nail his ears to a pillar, with no blood flowing out. His body sat on the mat, and wine was poured into the neck wound, his face turned red, and he sang, with the rhythm as usual. After the party ended, he got up and put his head back on, leaving no trace. He often predicted people's good fortune, misfortune, and decline, all in riddles, and people only understood after the event. Some people in Chengdu supported him for a few days, but the monk did not want to stay, and the people locked him up to keep him. The monk then ran into a crack in the wall, and the people pulled him, and (he) gradually entered the crack, leaving only the corner of his kasaya, and disappeared in a moment. Later
日壁上有畫僧焉。其狀形似日月色。漸薄積七日空有黑跡。至八日黑跡亦滅。僧已在彭州矣。后不知所之。
和和
和和者。莫詳氏族。其為僧也狂亂。發言多中。時號為聖。有越國公主適榮陽鄭萬鈞數年無子。萬鈞請曰。吾無嗣愿得一子。唯師降恩可乎。師曰。遺我三千匹絹。主當誕兩男。鈞如言施之。和取絹赴寺云修功德。乃謂鈞曰。主有娠矣。吾令二天人下為公主作兒。又曰。公主腹小能並妊二男乎。吾當使同年而前後耳。公主遂妊。年初歲終各誕一子。長曰潛曜。少曰晦明。皆美丈夫博通有識焉。
義師
釋義師者。不知何許人也。狀類風狂言語倒亂。貞元初巡吳苑乞丐。事多先覺。人以此疑之。市肆中百姓屋數間。義師輒操斧斫劑其檐禁之不止。其人數知其神異。禮白之曰。弟子藉此生活無壞我屋。回顧曰。汝惜乎。投斧而去。其夜市火連延而燎。唯所截檐屋數間存焉。好止廢寺中。無冬夏常積聚壞幡蓋木佛像。以代薪炭。又于煨火燒炙鯉魚。而多跳躍灰坌(蒲頓切)瀰漫。撫掌大笑。不具匕箸而食。面垢不靧(音誨)靧之輒陰雨。吳人以為占候及將死飲灰汁數十斛。乃唸佛而坐。士庶觀之。滿七日而死。時盛暑色不變支不摧。百姓舁出郊外焚之。
代病
釋代病者
【現代漢語翻譯】 現代漢語譯本： 在（寺廟）墻壁上畫了一個僧人。他畫的形狀像太陽和月亮的顏色。漸漸地顏色變淡，過了七天只剩下黑色的痕跡。到了第八天，黑色的痕跡也消失了。這位僧人已經在彭州了。後來就不知道他去了哪裡。
和和（法號） 和和（Hehe）這個人，不清楚他的姓氏。他當僧人的時候行為狂放不羈。說出的話大多應驗。當時人們稱他為『聖人』。有個越國的公主嫁給榮陽的鄭萬鈞，好幾年都沒有孩子。鄭萬鈞請求和和說：『我沒有後代，希望能有一個兒子。希望大師您能降下恩惠。』和和說：『給我三千匹絹，公主就會生下兩個男孩。』鄭萬鈞按照他的話做了。和和拿著絹去了寺廟，說是用來修功德。然後對鄭萬鈞說：『公主已經懷孕了。我讓兩個天人下凡來做公主的兒子。』又說：『公主的肚子小，能同時懷兩個男孩嗎？我應當讓他們同年出生，但有先後。』公主於是懷孕了。年初和歲末各生了一個兒子。大的叫潛曜（Qianyao），小的叫晦明（Huiming），都是美男子，博學多識。
義師（法號） 釋義師（Yishi）這個人，不知道是哪裡人。他的樣子像瘋子一樣，說話顛三倒四。貞元年間在吳地一帶遊走乞討。很多事情他都能事先預知。人們因此懷疑他有神通。在集市中，有幾間百姓的房屋，義師就拿著斧頭砍削他們的屋檐，人們制止也制止不住。其中有幾個人知道他的神異，恭敬地對他說：『弟子靠這些房屋生活，請不要破壞我的房屋。』義師回頭說：『你捨不得嗎？』然後扔下斧頭離開了。當天晚上，集市發生了火災，火勢蔓延。只有被他砍削過屋檐的幾間房屋倖存了下來。他喜歡住在廢棄的寺廟裡。無論冬夏，他經常堆積破舊的幡蓋和木製的佛像，用來代替柴火。他還用煨火燒烤鯉魚，鯉魚經常跳躍，灰塵四處飛揚。他拍手大笑。不用餐具就吃魚。臉上很臟也不洗，洗了臉就會陰天下雨。吳地的人用這個來占卜天氣。他將要死的時候，喝了幾十斛灰汁。然後唸佛而坐。士人和百姓都來觀看。過了七天就死了。當時是盛夏，他的屍體顏色沒有改變，肢體也沒有腐爛。百姓們把他抬到郊外焚燒。
代病（法號） 釋代病（Daibing）這個人
【English Translation】 English version: There was a painted monk on the wall of the (temple). His painted form resembled the colors of the sun and moon. Gradually the color faded, and after seven days only black traces remained. By the eighth day, the black traces had also disappeared. The monk was already in Pengzhou (a place name). Later, no one knew where he went.
Hehe (Dharma name) Hehe (Hehe), his clan name is unknown. When he was a monk, he was wild and unrestrained. Most of his words came true. At that time, people called him a 'sage'. There was a princess of Yue (a place name) who married Zheng Wanjun (a person's name) of Rongyang (a place name), and they had no children for several years. Zheng Wanjun asked Hehe, 'I have no descendants and hope to have a son. I hope that you, Master, can bestow your grace.' Hehe said, 'Give me three thousand bolts of silk, and the princess will give birth to two boys.' Zheng Wanjun did as he said. Hehe took the silk to the temple, saying that it was for repairing merit. Then he said to Zheng Wanjun, 'The princess is already pregnant. I will send two devas (heavenly beings) to be the princess's sons.' He also said, 'The princess's belly is small, can she be pregnant with two boys at the same time? I should make them born in the same year, but one after the other.' The princess then became pregnant. She gave birth to one son at the beginning of the year and another at the end of the year. The elder was named Qianyao (Qianyao), and the younger was named Huiming (Huiming). Both were handsome men, learned and knowledgeable.
Yishi (Dharma name) The monk Yishi (Yishi), it is not known where he came from. His appearance was like a madman, and his speech was incoherent. During the Zhenyuan (era name) period, he wandered and begged in the Wu (a place name) area. He could foresee many things. People therefore suspected that he had supernatural powers. In the market, there were several houses of the common people, and Yishi would take an axe to chop off their eaves, and people could not stop him. Some of them knew his divine abilities and respectfully said to him, 'Disciples rely on these houses for a living, please do not destroy my houses.' Yishi turned around and said, 'Are you reluctant?' Then he threw down the axe and left. That night, a fire broke out in the market and spread. Only the houses whose eaves had been chopped off by him survived. He liked to live in abandoned temples. Whether in winter or summer, he often piled up broken banners and wooden Buddha statues to use as firewood. He also roasted carp in the embers, and the carp often jumped, and dust flew everywhere. He clapped his hands and laughed loudly. He ate the fish without utensils. His face was dirty and he did not wash it, and if he washed his face, it would rain. The people of Wu used this to predict the weather. When he was about to die, he drank dozens of hu (a unit of volume) of ash water. Then he sat in meditation and recited the Buddha's name. Scholars and common people came to watch. After seven days, he died. At that time, it was high summer, and his body color did not change, and his limbs did not decay. The people carried him to the suburbs and cremated him.
Daibing (Dharma name) The monk Daibing (Daibing)
。天臺人也。姓陳氏。誕育之辰祥光滿室。鄰里驚異。七歲喪父哀毀幾於滅性。白母求出家。母才艱阻。遂斷一指。親黨敦勸偏親。乃送於國清寺。因戒法登滿。誓志觀方。初止東京。次於河陽為民救旱。按經繢八龍王立道場。啟祝畢投諸河。舉眾咸睹畫像沈躍不定。斯須云起膚寸。雷雨大作千里告足。自此歸心者眾。先是三城間多暴風雹。動傷苗稼雉堞。號稱毒龍為害。代病為誦密語。后經歲序都無是患。共立堂宇若生祠焉。大曆元年登太行遊霍山。乃深入幽邃結茅而居。有盜其盂食。俄見二虎據路。會逢代病。盜叩頭陳悔。慰諭畢因摩挲虎頭。如是累伏猛獸。其中山神廟晉絳之間傳其[月*(夸-大+八)]蚃。代病入廟勸其受歸戒。絕烹燀(音闡)牲牢。其神石像屢屢隨勸頷首聽命。由是檀信駢肩躡踵。有置毒于酒者。賄貧女往施之。代病已知。貧女給曰。妾家醞覺美。酌施和尚求福。況以佛不逆眾生愿。代病曰。汝亦是佛。然貧女。懼反飲具以情告。代病執杯啜之。俄爾酒氣及兩脛足。地為之僨(音奮)烈聞者驚怪。以酒供養自茲始也。汾隰西河人有疾。只給與凈水。飲之必瘳。貞元中奄然跏趺示滅。
廣陵大師
僧有客于廣陵亡其名。自號大師。廣陵人因以大師呼之。大師質甚陋。好以酒肉為
【現代漢語翻譯】 現代漢語譯本 天臺人也。姓陳氏。出生時祥光滿屋，鄰居們都感到驚異。七歲時父親去世，他悲傷得幾乎喪失了生命。他請求母親允許他出家，母親極力阻止。於是他斷了一根手指，親戚朋友們都勸說他的母親。最終，母親將他送到國清寺。受戒后，他立誓四處遊歷。最初住在東京，後來在河陽為百姓祈求解除旱情。按照經典繪製了八龍王像，設立道場。祈禱完畢后，將畫像投入河中。眾人親眼看到畫像在水中沉浮不定。不久，云從地面升起，雷雨大作，千里之地都得到了充足的雨水。從此，歸順他的人很多。此前，三城之間經常有暴風冰雹，常常損害莊稼和城墻，被稱為毒龍作害。代病為他們誦唸密語。此後多年都沒有這樣的災禍。人們共同建造房屋，像供奉活神一樣供奉他。 大曆元年，他登上太行山，遊覽霍山，然後深入幽靜的地方結茅居住。有人偷了他的缽和食物。隨即看到兩隻老虎擋住了道路。正好遇到代病，盜賊叩頭懺悔。代病安慰勸導完畢后，就撫摸老虎的頭。像這樣多次馴服了猛獸。其中山神廟是晉絳之間流傳的[月*(夸-大+八)]蚃。代病進入廟中，勸說山神接受歸戒，停止烹煮牲畜祭祀。山神的石像多次隨著勸說點頭聽命。因此，前來供奉的信徒絡繹不絕。有人在酒中下毒，賄賂貧窮的女子去施捨。代病已經知道此事。貧窮的女子獻酒時說：『我家釀的酒味道很好，敬獻給和尚祈求福報。況且佛不違背眾生的願望。』代病說：『你也是佛。』然而，貧窮的女子害怕反而被飲用，於是將實情告訴了他。代病拿起杯子喝了下去。不久，酒氣蔓延到他的兩腿和腳上，地面因此崩裂，聽到的人都感到驚怪。用酒供養的事情從此開始了。汾隰、西河一帶的人有疾病，只要給他凈水，喝了必定痊癒。貞元年間，他安詳地跏趺坐化。 廣陵大師 僧人有客，在廣陵去世，沒有留下名字。他自稱大師。廣陵人因此稱他為大師。大師的相貌很醜陋，喜歡用酒肉作為食物。
【English Translation】 English version He was a native of Tiantai, with the surname Chen. At the time of his birth, auspicious light filled the room, astonishing the neighbors. At the age of seven, his father passed away, and his grief nearly consumed him. He begged his mother to allow him to become a monk, but she strongly resisted. Consequently, he severed one of his fingers, and his relatives and friends persuaded his mother. Eventually, his mother sent him to Guoqing Temple. After receiving the precepts, he vowed to travel and learn. He initially resided in Dongjing, and later in Heyang, he prayed for the people to relieve the drought. According to the scriptures, he painted eight Dragon Kings and established a Dharma platform. After the prayer, he cast the paintings into the river. The crowd witnessed the paintings sinking and floating in the water. Soon, clouds rose from the ground, and thunder and rain poured down, providing sufficient water for thousands of miles. From then on, many people turned to him. Previously, violent wind and hail often occurred between the three cities, damaging crops and city walls, and were said to be caused by poisonous dragons. Daibing recited secret mantras for them. After many years, there were no such disasters. People jointly built houses to worship him like a living god. In the first year of the Dali era, he ascended Mount Taihang and traveled to Mount Huo, then went deep into secluded places to live in a thatched hut. Someone stole his alms bowl and food. Immediately, two tigers blocked the road. Coincidentally, they encountered Daibing, and the thief kowtowed and repented. After Daibing comforted and advised him, he stroked the tigers' heads. He subdued fierce beasts in this way many times. Among them, the mountain god's temple was the [月*(夸-大+八)]蚃, which was passed down between Jin and Jiang. Daibing entered the temple and persuaded the mountain god to accept the precepts of refuge and to stop cooking livestock for sacrifices. The stone statue of the mountain god repeatedly nodded in obedience to his persuasion. As a result, the number of believers who came to offer their devotion was endless. Someone poisoned the wine and bribed a poor woman to offer it. Daibing already knew about it. When the poor woman offered the wine, she said, 'The wine brewed in my house tastes very good. I offer it to the monk to pray for blessings. Moreover, the Buddha does not go against the wishes of sentient beings.' Daibing said, 'You are also a Buddha.' However, the poor woman was afraid that she would be forced to drink it instead, so she told him the truth. Daibing picked up the cup and drank it. Soon, the wine's effect spread to his legs and feet, and the ground cracked as a result, astonishing those who heard it. The practice of offering wine began from then on. People in Fenxi and Xihe who had illnesses only needed to be given clean water, and they would surely recover after drinking it. During the Zhenyuan era, he passed away peacefully in the lotus position. Grand Master Guangling There was a monk named Youke who died in Guangling, leaving no name. He called himself Grand Master. The people of Guangling therefore called him Grand Master. The Grand Master's appearance was very ugly, and he liked to eat meat and drink wine.
食。常衣穗裘盛暑不脫。繇是蚤蟣聚其上。僑居孝感寺。獨止一室。每夕闔扉而寢。率為常矣。性狂悖好屠犬彘。日與廣陵少年鬥毆。或醉臥道傍。廣陵人俱以此惡之。有一少年以力聞。嘗一日少年與人對博。大師大怒以手擊其博局盡碎。少年笑曰。騃兒何敢逆壯士耶。大師且罵而唾其面。於是與少年斗擊。而觀者千數。少年卒不勝竟遁去。自是廣陵人謂大師有神力。大師亦自負其力。往往剽奪市中金錢衣物市人皆憚其勇莫敢拒。後有老僧。召大師而至。曰僧當死心奉教戒。柰何食酒肉殺犬彘。剽奪市人錢物。又與少年同斗擊。豈僧人之道耶。一旦吏執以聞官。汝不羞天耶。大師怒罵曰。蠅蚋徒嗜膻腥耳。安能知龍鶴之心哉。然則吾道亦非汝所知也。且我清中而混其外者。豈若汝齪齪無大度乎。老僧卒不能屈其詞。后一日大師自外來歸既入室閉戶。有于門隙視者。大師坐于席。有奇光自眉端發。晃然照一室。觀者奇之具告群僧。群僧來見大師眉端之光。相指語曰。吾聞佛之眉有白毫相光。今大師有之果佛矣。遂相率而拜。至明日清旦。群僧俱集於庭候謁大師及開戶而大師已亡矣。群情益異其事。因號大師為大師佛。
靈默
釋靈默。俗姓宣氏。毗陵人也。初參豫章馬大師。因住白砂道場。經於二載。猛虎
【現代漢語翻譯】 現代漢語譯本： 食物方面，他經常穿著用稻穗編織的粗糙裘衣，即使在盛夏也不脫下。因此，跳蚤和虱子聚集在他身上。他寄居在孝感寺，獨自住在一個房間里，每天晚上關上門睡覺，這已經成了習慣。他的性格狂放不羈，喜歡屠殺豬狗。每天都和廣陵的少年們打架鬥毆，有時喝醉了就躺在路邊。廣陵的人都因此厭惡他。有一個以力氣大聞名的少年，曾經有一天和別人對賭。大師非常生氣，用手擊打賭局，把賭具全部打碎。少年笑著說：『傻小子，怎麼敢冒犯壯士？』大師就罵他，還朝他臉上吐唾沫。於是兩人就打了起來，觀看的人有數千。少年最終沒能打贏，逃走了。從此，廣陵的人都說大師有神力，大師也自認為力氣很大，經常搶奪市場上的金錢和衣物，市場上的人都害怕他的勇猛，不敢反抗。後來，有一位老和尚，把大師叫來，說：『和尚應當一心向佛，遵守戒律，怎麼能吃酒肉，殺豬狗，搶奪市場上的錢物，又和少年們打架鬥毆呢？這難道是和尚應該做的嗎？一旦官府知道了，把你抓起來，你難道不覺得羞愧嗎？』大師憤怒地罵道：『蒼蠅蚊子只喜歡腥臭的東西，怎麼能知道龍和鶴的心呢？既然這樣，我的道也不是你所能理解的。而且我清醒于內而混同于外，難道像你一樣小心謹慎而沒有大度嗎？』老和尚最終沒能使他屈服。後來有一天，大師從外面回來，進入房間后關上門。有人從門縫裡偷看，看到大師坐在蓆子上，有一道奇異的光芒從他的眉端發出，明亮地照亮了整個房間。偷看的人覺得很奇怪，就把這件事告訴了眾僧。眾僧前來觀看大師眉端的光芒，互相指著說：『我聽說佛的眉間有白毫相光，現在大師有這種光芒，果然是佛啊！』於是大家一起跪拜。到了第二天清晨，眾僧都聚集在庭院裡，等候拜見大師，打開門一看，大師已經去世了。大家更加覺得這件事很奇異，因此稱大師為大師佛。
靈默
釋靈默（Shi Lingmo），俗姓宣氏，毗陵（Piling）人。最初參拜豫章馬大師（Yuzhang Ma Dashi），後來住在白砂道場（Baisha Daocheng），經過了兩年。一隻兇猛的老虎
【English Translation】 English version: In terms of food, he often wore coarse fur clothing made of rice ears, which he did not take off even in the hot summer. As a result, fleas and lice gathered on him. He lived as a guest in Xiaogan Temple (Xiaogan Temple), staying alone in a room, and closing the door to sleep every night became a habit. His personality was wild and unrestrained, and he liked to slaughter pigs and dogs. He fought with the young men of Guangling (Guangling) every day, and sometimes he would lie drunk by the roadside. The people of Guangling all hated him for this. There was a young man known for his strength, who once gambled with others one day. The master was very angry and smashed the gambling game with his hand, breaking all the gambling equipment. The young man laughed and said, 'Silly boy, how dare you offend a strong man?' The master cursed him and spat in his face. So the two fought, and there were thousands of onlookers. The young man eventually failed to win and fled. From then on, the people of Guangling said that the master had divine power, and the master also considered himself very strong, often robbing money and clothes in the market. The people in the market were afraid of his bravery and dared not resist. Later, an old monk called the master and said, 'A monk should be devoted to the Buddha and abide by the precepts. How can you eat meat and wine, kill pigs and dogs, rob money from the market, and fight with young men? Is this what a monk should do? Once the government knows and arrests you, don't you feel ashamed?' The master angrily cursed, 'Flies and mosquitoes only like smelly things, how can they know the heart of a dragon and a crane? Since this is the case, my path is not something you can understand. Moreover, I am clear inside but blend in with the outside, am I not better than you who are cautious and lack magnanimity?' The old monk ultimately failed to subdue him. Later, one day, the master returned from outside, entered the room and closed the door. Someone peeked through the crack in the door and saw the master sitting on the mat, with a strange light emanating from his brow, brightly illuminating the entire room. The peeper felt strange and told the monks about it. The monks came to see the light from the master's brow, pointing at each other and saying, 'I heard that the Buddha has a white hair mark between his eyebrows, and now the master has this light, he is indeed a Buddha!' So everyone knelt down and worshiped. The next morning, the monks gathered in the courtyard, waiting to pay their respects to the master. When they opened the door, the master had already passed away. Everyone felt that this matter was even more strange, so they called the master 'Master Buddha'.
Lingmo
釋 Lingmo (Shi Lingmo), whose secular surname was Xuan, was a native of Piling (Piling). He initially visited Yuzhang Ma Dashi (Yuzhang Ma Dashi), and later lived in Baisha Daocheng (Baisha Daocheng) for two years. A fierce tiger
來馴。近林產子意有所依。又住東道場。地僻人稀。山神一夜震雷暴雨懸崖委墜。投明大樹倒欹庵側樹枝交絡。茅苫略無少損。遐邇聞旃皆來觀嘆。后游東白山。俄然中毒。而不求醫閉關宴坐。未幾毒化流汗而滴乃復常矣。元和初久旱民皆狼顧。默沿澗見青蛇夭矯瞪目如視行人不動。咄之曰。百姓溪渴苗死。汝胡不施雨救民耶。至夜果大雨。合境云足。民荷其賜。厥後澡沐焚香。端坐繩床而卒。壽七十二。法臘四十一。
澄觀
釋澄觀。姓夏侯氏。越州山陰人也。年甫十一依寶林寺霈禪師出家。誦法華經。十四遇恩得度。便隸此寺。觀俊朗高逸弗可以細務拘。后將撰華嚴疏。于寤寐之間見一金人。當陽挺立以手迎抱之。無何咀嚼都盡。覺即汗流。自喜吞納光明遍照之徴也。起興元元年正月。貞元三年十二月畢功。成二十軸。乃飯千僧以落成之為疏。時堂前池生五枝合歡蓮華一華。皆有三節。人咸嘆伏。觀常思付授。忽夜夢身化為龍。矯首于南臺蟠尾于山北。拏欋碧落鱗鬣耀日。須臾蜿蜒化為千數小龍。騰躍青冥分散而去。蓋取象乎教法支分流佈也。遂于中條山棲巖寺住。寺有禪客拳眉剪髮。字曰癡人。被短褐操長策。狂歌雜語。凡所指斥皆多應驗。觀未至之前。狂僧驅眾僧灑掃曰。不久菩薩來此。以元和
年中示滅。春秋七十餘。
隱峰
釋隱峰。俗姓鄧氏。建州邵武人也。稚歲憨狂不狥父母之命。出家納法。元和中言游五臺山。路出淮西。屬吳元濟阻兵違拒王命。官軍與賊遇交鋒未決勝負。峰曰。我去解其殺戮。乃擲錫空中飛身冉冉隨去。介兩軍陣過。戰士各觀僧飛騰。不覺抽戈匣刃焉。既而遊遍靈蹟。忽于金剛窟前倒立而死。亭亭然其直如植。時議靈穴之前當舁就爇。屹定如山併力不動。遠近瞻睹驚歎希奇。峰有妹為尼。入五臺嗔目咄之曰。老兄疇昔為不循法律。死且熒惑於人。時眾已知。妹雖骨肉豈敢攜貳。請從恒度。以手輕攘僨然而倒。遂茶毗之收舍利入塔。號鄧隱峰。遺一頌云。獨絃琴子為君彈。松柏長青不怯寒。金礦相和性自別。任向君前試取看。
圓觀
釋圓觀。不知何許人。居於洛。率性疏簡。時與李源為忘形之友。同止慧林寺但日給一器。隨眾僧飲食而已。如此三年。一日源忽約觀游蜀青城峨眉等山洞求藥。觀欲游長安由斜谷路。李欲自荊入峽。爭此二途。半年未決。李曰。吾已不事王侯。行不願歷兩京道矣。觀曰。行無固必請從子命。遂自荊上峽。行次南浦泊舟。見數婦女條達錦襠負罌而汲觀俯首而泣曰。某不欲經此者。恐見此婦人也。李問其故。觀曰。其孕婦王氏者
【現代漢語翻譯】 現代漢語譯本 年中示滅（在年中去世）。春秋七十餘（享年七十多歲）。
隱峰
釋隱峰（隱峰禪師），俗姓鄧氏，建州邵武人也（是建州邵武人）。稚歲憨狂不狥父母之命（年幼時天真狂放，不聽從父母的命令），出家納法（出家修行）。元和中言游五臺山（元和年間說要去游五臺山），路出淮西（路過淮西），屬吳元濟阻兵違拒王命（正趕上吳元濟起兵叛亂，對抗朝廷的命令），官軍與賊遇交鋒未決勝負（官軍與叛軍交戰，勝負未分）。峰曰（隱峰禪師說），『我去解其殺戮（我去化解這場殺戮）』。乃擲錫空中飛身冉冉隨去（於是將錫杖拋向空中，自己也飛身緩緩跟去），介兩軍陣過（從兩軍陣前經過）。戰士各觀僧飛騰（戰士們都觀看僧人飛騰），不覺抽戈匣刃焉（不知不覺地收起了兵器）。既而遊遍靈蹟（之後遊歷了各處聖蹟），忽于金剛窟前倒立而死（忽然在金剛窟前倒立而死），亭亭然其直如植（筆直地像樹立在那裡一樣）。時議靈穴之前當舁就爇（當時人們商議在靈穴前將他抬去火化），屹定如山併力不動（卻像山一樣屹立不動，合力也無法移動）。遠近瞻睹驚歎希奇（遠近的人們看到都驚歎奇異）。峰有妹為尼（隱峰禪師有個妹妹是尼姑），入五臺嗔目咄之曰（來到五臺山，瞪著眼睛呵斥他說），『老兄疇昔為不循法律（老兄你以前就不遵守規矩），死且熒惑於人（死了還要迷惑世人）！』時眾已知（這時眾人才知道）。妹雖骨肉豈敢攜貳（妹妹雖然是骨肉至親，豈敢違背佛法）。請從恒度（請允許我按照常理來處理）。以手輕攘僨然而倒（用手輕輕一推，屍體就倒下了）。遂茶毗之收舍利入塔（於是火化了他，收取捨利放入塔中），號鄧隱峰（號為鄧隱峰）。遺一頌云（留下一首偈頌說），『獨絃琴子為君彈（我為你彈奏獨絃琴），松柏長青不怯寒（松柏常青不怕寒冷）。金礦相和性自別（金礦混合在一起，性質自然不同），任向君前試取看（任憑你在我面前嘗試分辨）。』
圓觀
釋圓觀（圓觀禪師），不知何許人（不知道是哪裡人），居於洛（住在洛陽）。率性疏簡（天性率真，生活簡樸）。時與李源為忘形之友（當時與李源是忘年之交），同止慧林寺但日給一器（一同住在慧林寺，每天只給一份食物），隨眾僧飲食而已（跟隨眾僧一起吃飯而已）。如此三年（這樣過了三年）。一日源忽約觀游蜀青城峨眉等山洞求藥（一天，李源忽然邀請圓觀一起去四川青城山、峨眉山等地的山洞裡採藥），觀欲游長安由斜谷路（圓觀想去長安，走斜谷路），李欲自荊入峽（李源想從荊州進入三峽）。爭此二途（為走哪條路爭執），半年未決（半年也沒有決定）。李曰（李源說），『吾已不事王侯（我已經不侍奉王侯），行不願歷兩京道矣（出行不願經過兩京的道路）。』觀曰（圓觀說），『行無固必請從子命（出行沒有固定的路線，請聽從你的安排）。』遂自荊上峽（於是從荊州進入三峽）。行次南浦泊舟（走到南浦停船），見數婦女條達錦襠負罌而汲（看見幾個婦女穿著華麗的褲子，揹著瓦罐打水），觀俯首而泣曰（圓觀低頭哭泣著說），『某不欲經此者（我不願意經過這裡），恐見此婦人也（恐怕就是爲了見到這些婦女啊）。』李問其故（李源問他原因）。觀曰（圓觀說），『其孕婦王氏者（那個懷孕的王氏女子）……』
【English Translation】 English version He passed away in the middle of the year. He lived for over seventy years.
Yinfeng (Hidden Peak)
The monk Yinfeng (Hidden Peak). His secular surname was Deng, and he was a native of Shaowu in Jianzhou. As a child, he was innocent and unrestrained, not obeying his parents' commands. He left home to embrace the Dharma. During the Yuanhe period (806-820 AD), he said he was traveling to Mount Wutai. On the way, he passed through Huaixi, where Wu Yuanji was resisting the imperial command with his troops. The government army and the rebels encountered each other in battle, but no victory had been decided. Yinfeng said, 'I will go and resolve this slaughter.' He then threw his staff into the air and flew up, slowly following it. He passed through the lines of both armies. The soldiers all watched the monk flying, and unconsciously sheathed their weapons. After traveling to various sacred sites, he suddenly stood upside down and died in front of the Vajra Cave, standing as straight as if planted. At the time, it was suggested that he should be carried to the sacred cave and cremated. However, he remained as firm as a mountain, and no amount of force could move him. People from far and near watched in amazement. Yinfeng had a younger sister who was a nun. She came to Mount Wutai, glared at him, and scolded him, 'Brother, you never followed the rules in the past, and now you are still bewildering people even in death!' At this point, everyone understood. Although she was his own flesh and blood, how could she dare to act contrary to the Dharma? She asked to follow the proper procedures. With a light push of her hand, he fell over. Then he was cremated, and his relics were collected and placed in a pagoda. He was known as Deng Yinfeng (Deng Hidden Peak). He left a verse saying, 'I play the one-stringed zither for you, the pine and cypress are evergreen and unafraid of the cold. Gold ore mixed together has a different nature. Let anyone try to distinguish it before you.'
Yuanguan (Round View)
The monk Yuanguan (Round View). It is not known where he was from. He lived in Luoyang. He was naturally unconstrained and simple. At that time, he and Li Yuan were close friends who disregarded social formalities. They lived together in Huilin Temple, but he only received one portion of food each day, eating with the other monks. This went on for three years. One day, Li Yuan suddenly invited Yuanguan to travel to the mountains and caves of Qingcheng and Emei in Shu (Sichuan) to seek medicine. Yuanguan wanted to travel to Chang'an via the Xiegu Road, while Li Yuan wanted to enter the gorges from Jingzhou. They argued about which route to take, but could not decide for half a year. Li Yuan said, 'I no longer serve kings and nobles, and I do not wish to travel through the capitals.' Yuanguan said, 'There is no fixed route for travel, please follow your wishes.' So they entered the gorges from Jingzhou. As they were traveling near Nanpu, they anchored the boat. They saw several women wearing fancy trousers, carrying jars on their backs to fetch water. Yuanguan lowered his head and wept, saying, 'I did not want to pass through here, for fear of seeing these women.' Li Yuan asked him why. Yuanguan said, 'The pregnant woman, Wang…'
。是某託身之所也。已逾三戴尚未解㝃。唯以吾未來故。今既見矣。命有所歸。釋氏所謂循還者也。請君用符咒遣其速生。且少留行舟葬吾山谷。其家浴兒時亦望君訪臨。若相顧一笑是識君也。后十二年當中秋月夜。專于錢唐天竺寺外。乃是與君相見之期也。李追悔此一行。召孕婦告以其事。婦人喜躍還。頃之李往授符水。觀沐浴而化。婦生一子焉。李三日往看。新兒果致一笑。明日李回棹歸慧林寺。詢問弟子方知已理命矣。李常念杭州之約。至期到天竺寺。其夜月明忽聞葛洪井耕有牧童歌竹枝者。乘牛扣角。雙髻短衣。徐至寺前乃觀也。李趨拜曰。觀公健否。曰李公真信士。我與君殊途。慎勿相近。君俗緣未盡但且勤修。不墮即遂相見。李無由序語。望之澘然。觀又歌竹枝前去。詞切調高。不知所終。
智𧦬
釋智𧦬(扶件切)不知何許人也。少而英偉長勤梵學。遂負箱帙遍歷名山。至衡岳寺憩息月餘常于寺閑齋。獨自尋繹疏義。復自咎責曰。所解義理莫違聖意乎。沉思兀然。偶舉首見老僧。振錫而入曰。師讀何經論窮何義理。𧦬疑其異。乃自述本緣。因加悔責。又曰。倘蒙賢達指南請受甘心。鈐口結舌不復開演矣。老僧笑曰。師識至廣豈不知此義。大聖猶不能度無緣之人。況其初心乎。師只是與眾生
【現代漢語翻譯】 現代漢語譯本：這是我託身的地方。已經超過三年了，還未能脫離。只因爲我未來的緣故。現在既然見到了你，我的命運也有了歸宿。這就是釋迦牟尼所說的輪迴啊。請你用符咒讓我迅速轉生，並且稍微停留你的船隻，將我葬在山谷中。當我的家人給孩子洗澡的時候，也希望你能來訪。如果孩子看著你笑，那就是認出你了。十二年後的中秋月夜，請務必到錢塘（地名，今杭州）天竺寺外，那就是我們相見的時候。李某後悔了這一趟出行，召來孕婦告訴了她這件事。婦人聽后非常高興。不久，李某前去傳授符水，觀看洗浴，然後就化去了。婦人生了一個兒子。李某三天後去看望，新生兒果然對他笑了。第二天，李某劃船回到慧林寺。詢問弟子后才知道他已經圓寂了。李某常常想著杭州的約定。到了約定的日期，他來到天竺寺。那天晚上月光明亮，忽然聽到葛洪井（地名）附近有牧童唱著竹枝歌。他騎著牛，敲著牛角，梳著雙髻，穿著短衣，慢慢地走到寺前觀看。李某趕緊上前拜見，問道：『觀公（對道士的尊稱）身體可好？』觀公說：『李公真是個信士。我和你道路不同，千萬不要靠近。你的塵緣未了，只要勤奮修行，不墮落，自然就能相見。』李某沒有機會說話，望著他淚流滿面。觀公又唱著竹枝歌向前走去，歌聲悲切高亢，不知道最終去了哪裡。 智𧦬（人名） 釋智𧦬（人名）不知道是哪裡人。從小就英俊不凡，長大後勤奮學習佛法。於是揹著經書行囊，遊歷各處名山。到衡岳寺（地名）休息了一個多月，常常在寺廟空閑的齋房裡，獨自研究經書的疏解和意義。又自我責備說：『我所理解的義理，沒有違背聖人的意思吧？』他沉思不語。偶然抬頭看見一位老僧，拄著錫杖走了進來，問道：『法師讀的是什麼經論？研究的是什麼義理？』智𧦬懷疑他不是普通人，於是講述了自己的經歷，並加以反省和責備。又說：『如果能蒙受賢達之人指點，我願意虛心接受。』然後就閉口不言了。老僧笑著說：『法師見識廣博，難道不知道這個道理嗎？大聖（指佛）尚且不能度化沒有緣分的人，更何況是最初發心的人呢？法師只要與眾生結緣，』
【English Translation】 English version: This is where I entrust my existence. More than three years have passed, yet I haven't been liberated. It's only because of my future destiny. Now that I've met you, my fate has found its destination. This is what Shakyamuni calls reincarnation. Please use a talisman to help me be reborn quickly, and briefly moor your boat to bury me in the valley. When my family bathes the child, I hope you can visit. If the child smiles at you, it means he recognizes you. Twelve years from now, on the Mid-Autumn Festival night, be sure to come to the outside of Tianzhu Temple (a place name, now Hangzhou) in Qiantang (a place name, now Hangzhou), that will be the time we meet. Li regretted this trip, summoned the pregnant woman and told her about it. The woman was overjoyed. Soon, Li went to give her the talisman water, watched the bathing, and then transformed. The woman gave birth to a son. Li went to see him three days later, and the newborn indeed smiled at him. The next day, Li rowed back to Huilin Temple. After asking his disciples, he learned that he had already passed away. Li often thought about the appointment in Hangzhou. On the appointed date, he came to Tianzhu Temple. That night, the moon was bright, and suddenly he heard a cowherd singing a bamboo branch song near Gehong Well (a place name). He rode a cow, knocked on its horns, wore double buns, and short clothes, slowly walking to the front of the temple to watch. Li quickly stepped forward to greet him and asked, 'How is Guan Gong (a respectful title for a Taoist priest) doing?' Guan Gong said, 'Li Gong is truly a believer. My path and yours are different, so please don't get close. Your worldly ties are not yet severed, but as long as you cultivate diligently and do not fall, we will naturally meet.' Li had no chance to speak, and looked at him with tears in his eyes. Guan Gong sang the bamboo branch song again and walked forward, his voice sad and high-pitched, and he didn't know where he eventually went. Zhi Qian (a person's name) Shi Zhi Qian (a person's name) didn't know where he was from. He was handsome and extraordinary from a young age, and diligently studied Buddhism when he grew up. So he carried his scriptures and traveled to famous mountains everywhere. He rested at Hengyue Temple (a place name) for more than a month, often in the empty rooms of the temple, studying the commentaries and meanings of the scriptures alone. He also blamed himself and said, 'Do the meanings I understand not violate the meaning of the saints?' He pondered in silence. He accidentally looked up and saw an old monk, holding a tin staff, walking in and asking, 'What scriptures are you reading, Master? What meanings are you studying?' Zhi Qian suspected that he was not an ordinary person, so he told his experience, and reflected and blamed himself. He also said, 'If I can be guided by a virtuous person, I am willing to accept it humbly.' Then he closed his mouth and said nothing. The old monk smiled and said, 'Master has broad knowledge, don't you know this truth? Even the Great Saint (referring to the Buddha) cannot save those who have no affinity, let alone those who have just started their practice? Master only needs to form a relationship with sentient beings,'
無緣耳。𧦬曰。豈終世若此乎。老僧曰。吾試為爾結緣。遂問𧦬。今有幾貲糧耶。𧦬曰。自南徂北。裂裳裹足。已經萬里。所赍皆罄竭矣。見受持九條衣而已。老僧曰。只此可矣。必宜鬻之。以所易之直。皆作糜餅油食之物。𧦬如言作之。約數十人食。遂相與至坰野之中散掇餅餌。焚香長跪。祝曰。今日食我施者。愿當來之世與我為法屬。我當教之得至菩提。言訖烏鳥亂下啄拾地上。螻蟻蠅蚃莫徴其數。老僧曰。爾後二十年方可歸開法席。今且周遊未宜講說也。言訖而去。𧦬由是精進不倦研摩。義味滋多。志在傳授。至二十年卻歸河北。盛化鄴中。聽眾盈千數人。皆年二十餘。其老者無二三人焉。
素公
長安興善寺素和尚。院庭有青桐四株。皆素之手植。唐元和中卿相多游此院。桐至夏有汗污人衣。如輠(音畫)脂不可浣。昭國鄭相嘗與丞郎數人避暑。惡其汗污。謂素曰。弟子為和尚伐此樹。各植一鬆也。及暮素戲祝樹曰。我種汝二十餘年。汝以汗為人所惡。來歲若復有汗。我必薪之。自是無汗矣。素公不出院。轉法華經三萬七千部。夜常有貉子聽經。齋時有烏鵲就掌取食。長慶初有僧玄幽。題此院詩云。三萬蓮經三十春。半生不蹋院門塵。當時以為佳句也。
弘道
釋弘道。不知何許人
【現代漢語翻譯】 現代漢語譯本 『無緣』啊！』𧦬（音jia，人名）說：『難道我一輩子都要這樣嗎？』老僧說：『我試著為你結個善緣。』於是問𧦬：『你現在還有多少資糧呢？』𧦬說：『我從南到北，撕裂衣服包裹雙腳，已經走了萬里路，所帶的資糧都已經用完了，只有一件受持的九條袈裟而已。』老僧說：『僅僅這件就足夠了，一定要賣掉它，用換來的錢，全部做成糜餅油食之類的食物。』𧦬按照老僧說的話做了，大約夠幾十人吃的量。於是（𧦬）和這些人一起到郊外，散佈餅餌，焚香長跪，祝願說：『今天吃了我施捨的食物的人，希望在未來的世世代代與我成為法眷屬，我將教導他們直至證得菩提。』說完，烏鴉鳥雀紛紛飛下來啄食地上的食物，螻蟻蚊蠅多得數不清。老僧說：『你二十年後才可以回去開壇講法，現在先四處遊歷，不適合講經說法。』說完就離開了。𧦬因此精進不懈地研習佛法，對佛法的理解和領悟越來越多，立志于傳授佛法。到了二十年後，（𧦬）回到河北，在鄴城弘揚佛法，聽眾多達數千人，這些人年紀都在二十歲以上，年老的只有兩三個人。
素公
長安興善寺的素和尚，院子里有四棵青桐樹，都是素和尚親手種植的。唐朝元和年間，很多朝廷大臣都來這個寺院遊玩。桐樹到了夏天會滴下像油脂一樣難以洗掉的汗液，玷汙人的衣服。昭國鄭丞相曾經和幾位丞郎來這裡避暑，討厭桐樹的汗液玷汙衣服，對素和尚說：『弟子想為和尚砍掉這些樹，每棵樹換種一棵松樹。』到了晚上，素和尚對著樹開玩笑說：『我種了你們二十多年，你們卻因為汗液被人討厭。明年如果再有汗液，我一定把你們當柴燒掉。』從此以後，桐樹就沒有汗液了。素公不出寺院，唸誦《法華經》三萬七千部。晚上經常有貉子來聽經，齋飯時有烏鴉喜鵲飛到他的手掌上取食。唐朝長慶初年，有僧人玄幽題寫這所寺院的詩說：『三萬蓮經三十春，半生不蹋院門塵。』當時人們認為這是佳句。
弘道
釋弘道，不知道是哪裡人。
【English Translation】 English version 『Without affinity!』 𧦬 (jia, a person's name) said. 『Will I be like this for the rest of my life?』 The old monk said, 『I will try to create a good affinity for you.』 Then he asked 𧦬, 『How much wealth do you have now?』 𧦬 said, 『From the south to the north, tearing my clothes to wrap my feet, I have traveled tens of thousands of miles, and all the wealth I brought has been exhausted. I only have a nine-section robe that I wear.』 The old monk said, 『Just this is enough. You must sell it and use all the money you get to make porridge cakes and fried food.』 𧦬 did as the old monk said, making enough for dozens of people to eat. Then (𧦬) and these people went to the countryside, scattered the cakes and fried food, burned incense, knelt down, and prayed: 『Those who eat the food I donate today, may they be my Dharma relatives in future generations, and I will teach them until they attain Bodhi.』 After saying this, crows and birds flew down to peck at the food on the ground, and there were countless ants and mosquitoes. The old monk said, 『You can return to preach the Dharma in twenty years. Now you should travel around and it is not suitable to preach the scriptures.』 After saying this, he left. Therefore, 𧦬 diligently and tirelessly studied the Dharma, and his understanding and comprehension of the Dharma increased, and he was determined to teach the Dharma. Twenty years later, (𧦬) returned to Hebei and promoted the Dharma in Ye City, with thousands of listeners, all of whom were over twenty years old, and only two or three were old.
Master Su
Master Su of Xingshan Temple in Chang'an had four Chinese parasol trees in his courtyard, all planted by Master Su himself. During the Yuanhe period of the Tang Dynasty, many court officials came to visit this temple. In summer, the parasol trees would drip a sweat-like liquid that was difficult to wash off, staining people's clothes. Prime Minister Zheng of Zhaoguo once came here with several officials to escape the summer heat. Disgusted by the sweat staining their clothes, he said to Master Su, 『Your disciple wants to cut down these trees for the master and replace each tree with a pine tree.』 In the evening, Master Su joked to the trees, 『I have planted you for more than twenty years, but you are hated because of your sweat. If you have sweat again next year, I will definitely burn you as firewood.』 From then on, the parasol trees had no sweat. Master Su did not leave the temple and recited the 『Lotus Sutra』 37,000 times. At night, raccoon dogs often came to listen to the scriptures, and during the vegetarian meal, crows and magpies flew to his palm to take food. In the early years of Changqing in the Tang Dynasty, a monk named Xuan You wrote a poem about this temple: 『Thirty springs of thirty thousand Lotus Sutras, half a lifetime without stepping on the dust of the temple gate.』 At that time, people thought this was a good line.
Hongdao
釋 Hongdao, it is not known where he is from.
。居於千福寺。人言其晝閉關以寐。夕則視事于陰府。十祈叩者八九拒之。時河中少尹鄭復禮。始應進士舉十上不第。方蹇躓憤惋。乃擇日齋沐候焉。道頗溫容之。且曰。某未嘗妄泄於人。今茂才抱積薪之嘆。且久不能忍耳。勉旃進取終成美名。然其事頗異不可言也。鄭拜請其期。道曰。唯君期須四事相就。然後遂志。四缺其一則復負冤。如是者骨肉相繼三榜。三榜之前猶梯天之難。三榜之後則反掌之易也。鄭愕視不可喻。則又拜請四事之目。道持疑良久。則曰。慎勿言於人。君之成名其事有四。亦可以為異矣。其一須國家改元之第二年。其二須是禮部侍郎再知貢舉。其三須是第二人姓張。其四同年須有郭八郎。四者闕一則功虧一簣矣。如是者賢弟侄三榜率須依此。鄭雖大疑其說。然鬱鬱不樂。以為無復望也。敬謝而退。長慶二年人有道其名姓于主文者。鄭以且非再知貢舉。意甚疑之果不中第。直至改元。寶曆二年新昌楊公再司文柄。乃私喜其事未敢泄言。來春果登第。第二人姓張名知。實同年郭八郎名言揚。鄭奇嘆且久。因紀于小書之杪。私自謂曰。道言三榜。率須如此。一之已異其可至於再乎至於三乎。次至故尚書右丞諱憲應舉大和二年。頗有籍甚之譽。以主文非再知舉。試日果有期周之恤。爾後應大和九舉敗於
【現代漢語翻譯】 現代漢語譯本：他住在千福寺。人們說他白天閉門睡覺，晚上則在陰間處理事務。十個祈求他的人，他會拒絕八九個。當時，河中少尹鄭復禮，開始參加進士考試，考了十次都沒考中，正處在困頓失意、憤懣惋惜的時候，於是選擇吉日齋戒沐浴後去拜訪他。道頗為溫和地接待了他，並且說：『我從未輕易向人透露過這些，現在看你這位有才之士，懷抱著積薪的嘆息，而且很久都不能忍受了。努力進取吧，終究會成就美名。然而這件事頗為奇異，不可言說。』鄭拜請他告知應試的期限。道說：『只有你所期待的四件事都具備了，然後才能實現你的志向。缺少其中任何一件，都會再次蒙受冤屈。像這樣，你的子侄輩連續三次考試都需要這樣。三次考試之前，就像登天一樣困難；三次考試之後，就像翻手一樣容易。』鄭驚訝地看著他，不明白他的意思，於是再次拜請他說明這四件事的具體內容。道猶豫了很久，才說：『千萬不要告訴別人。你成就名聲這件事有四個條件，也可以說是很奇異了。第一，必須是國家改元的第二年。第二，必須是禮部侍郎再次擔任貢舉的主考官。第三，必須是第二名姓張。第四，同年中必須有郭八郎。這四個條件缺少任何一個，都會功虧一簣。像這樣，你的子侄輩三次考試大概都需要這樣。』鄭雖然非常懷疑他的說法，但還是鬱鬱寡歡，認為自己沒有希望了，恭敬地告辭退下。長慶二年，有人向主考官推薦鄭的名字，鄭因為主考官不是再次擔任貢舉的人，心裡非常懷疑，果然沒有考中。直到改元，寶曆二年，新昌楊公再次掌管文柄，鄭才暗自高興，但不敢說出來。來年春天，果然考中了進士。第二名姓張名知，同年中確實有郭八郎名叫言揚。鄭感到驚奇和讚歎了很久，於是把這件事記錄在小書的末尾，私下對自己說：『道說三次考試大概都需要這樣，一次已經很奇異了，難道還會出現第二次、第三次嗎？』後來到了故尚書右丞諱憲參加大和二年的考試，頗有名聲，但因為主考官不是再次擔任貢舉的人，考試那天果然遇到了考期推遲的憂慮，之後參加大和九年的考試，卻失敗了。 English version: He resided at Qianfu Temple (Temple of Thousand Blessings). People said that he would close his door to sleep during the day, and attend to affairs in the underworld in the evening. He would reject eight or nine out of ten who came to seek his help. At that time, Zheng Fuli, the Shao Yin (Deputy Magistrate) of Hezhong, began to take the Jinshi (Imperial Examination) and failed ten times. He was in a state of frustration and resentment, so he chose an auspicious day to fast and bathe before visiting him. Dao treated him with great kindness and said, 'I have never revealed these things to anyone lightly. Now I see that you, a talented scholar, harbor the sigh of accumulated firewood, and have been unable to endure it for a long time. Strive hard, and you will eventually achieve a good reputation. However, this matter is quite strange and cannot be spoken of.' Zheng bowed and asked him about the timing of the examination. Dao said, 'Only when the four things you expect are all in place can you achieve your ambition. If any one of them is missing, you will suffer injustice again. Like this, your descendants will need to do this for three consecutive examinations. Before the three examinations, it will be as difficult as ascending to heaven; after the three examinations, it will be as easy as turning your hand.' Zheng looked at him in surprise, not understanding his meaning, so he bowed again and asked him to explain the specifics of the four things. Dao hesitated for a long time before saying, 'Do not tell anyone. There are four conditions for you to achieve fame, which can also be said to be very strange. First, it must be the second year of the national reign change. Second, it must be that the Libu Shilang (Vice Minister of the Ministry of Rites) is the chief examiner of the Gongju (Imperial Examination) again. Third, the second-place candidate must be surnamed Zhang. Fourth, there must be a Guo Balang (Eighth Son Guo) in the same year. If any of these four conditions is missing, it will be a failure. Like this, your descendants will probably need to do this for three examinations.' Although Zheng was very skeptical of his statement, he was still depressed and thought he had no hope, so he respectfully bid farewell and left. In the second year of Changqing, someone recommended Zheng's name to the chief examiner, but Zheng was very suspicious because the chief examiner was not the one who had been the chief examiner of the Gongju again, and he indeed failed the examination. It was not until the reign change, in the second year of Baoli, that Yang Gong of Xinchang took charge of the literary authority again, and Zheng was secretly happy, but he did not dare to say it. In the spring of the following year, he indeed passed the Jinshi examination. The second-place candidate was surnamed Zhang, named Zhi, and there was indeed a Guo Balang named Yan Yang in the same year. Zheng was amazed and sighed for a long time, so he recorded this matter at the end of a small book, and said to himself privately, 'Dao said that three examinations would probably need to be like this. One time is already very strange, will there be a second or third time?' Later, when the late Shangshu Youcheng (Vice Minister of the Ministry of Works) named Xian took the examination in the second year of Dahe, he had a great reputation, but because the chief examiner was not the one who had been the chief examiner of the Gongju again, he indeed encountered the worry of postponing the examination date on the day of the examination. Later, he took the examination in the ninth year of Dahe, but failed.
【English Translation】 He resided at Qianfu Temple (Temple of Thousand Blessings). People said that he would close his door to sleep during the day, and attend to affairs in the underworld in the evening. He would reject eight or nine out of ten who came to seek his help. At that time, Zheng Fuli, the Shao Yin (Deputy Magistrate) of Hezhong, began to take the Jinshi (Imperial Examination) and failed ten times. He was in a state of frustration and resentment, so he chose an auspicious day to fast and bathe before visiting him. Dao treated him with great kindness and said, 'I have never revealed these things to anyone lightly. Now I see that you, a talented scholar, harbor the sigh of accumulated firewood, and have been unable to endure it for a long time. Strive hard, and you will eventually achieve a good reputation. However, this matter is quite strange and cannot be spoken of.' Zheng bowed and asked him about the timing of the examination. Dao said, 'Only when the four things you expect are all in place can you achieve your ambition. If any one of them is missing, you will suffer injustice again. Like this, your descendants will need to do this for three consecutive examinations. Before the three examinations, it will be as difficult as ascending to heaven; after the three examinations, it will be as easy as turning your hand.' Zheng looked at him in surprise, not understanding his meaning, so he bowed again and asked him to explain the specifics of the four things. Dao hesitated for a long time before saying, 'Do not tell anyone. There are four conditions for you to achieve fame, which can also be said to be very strange. First, it must be the second year of the national reign change. Second, it must be that the Libu Shilang (Vice Minister of the Ministry of Rites) is the chief examiner of the Gongju (Imperial Examination) again. Third, the second-place candidate must be surnamed Zhang. Fourth, there must be a Guo Balang (Eighth Son Guo) in the same year. If any of these four conditions is missing, it will be a failure. Like this, your descendants will probably need to do this for three examinations.' Although Zheng was very skeptical of his statement, he was still depressed and thought he had no hope, so he respectfully bid farewell and left. In the second year of Changqing, someone recommended Zheng's name to the chief examiner, but Zheng was very suspicious because the chief examiner was not the one who had been the chief examiner of the Gongju again, and he indeed failed the examination. It was not until the reign change, in the second year of Baoli, that Yang Gong of Xinchang took charge of the literary authority again, and Zheng was secretly happy, but he did not dare to say it. In the spring of the following year, he indeed passed the Jinshi examination. The second-place candidate was surnamed Zhang, named Zhi, and there was indeed a Guo Balang named Yan Yang in the same year. Zheng was amazed and sighed for a long time, so he recorded this matter at the end of a small book, and said to himself privately, 'Dao said that three examinations would probably need to be like this. One time is already very strange, will there be a second or third time?' Later, when the late Shangshu Youcheng (Vice Minister of the Ministry of Works) named Xian took the examination in the second year of Dahe, he had a great reputation, but because the chief examiner was not the one who had been the chief examiner of the Gongju again, he indeed encountered the worry of postponing the examination date on the day of the examination. Later, he took the examination in the ninth year of Dahe, but failed.
垂成。直至改元開成二年。高鍇(器駭切)再司文柄右轄。私異其事明年果登上第。第二人姓張名棠同年郭八郎名植。因又附於小書之末。三榜雖欠其一兩榜且無小差。閨門之內私相謂曰。豈其然乎。時僧弘道已不知所往矣。次年故附馬都尉顥應舉。時譽轉洽。至改元會昌之二年。禮部柳侍郎璟再司文柄。都尉以狀頭及第。第二人姓張名潛同年郭八郎名京。弘道所說無差焉。
清公
釋清公。居巴山之隈。不知何許人。常默其詞。忽復一言未嘗不中。西川節帥段文昌父鍔為支江宰。後任江陵糾。文昌少好屬文。長自渚宮困於塵土。客遊成都謁韋。南康皋。皋與奏釋褐。道不甚行。每以事業自負。與游皆高明之士。遂去南康之府。金吾將軍裴邠之鎮梁川。闢為從事。轉假廷評裴公府罷公自府游聞清公之異。徑詣清公求宿。愿知前去之事。自夕達旦曾無一詞。忽問曰。中間極盛旌旆而至者誰。公曰。豈非高崇文乎。對曰非也。更言之。公曰。代崇文者。武黃門也。清曰。十九郎不日即為此人。更盛更盛。公尋徴之。便曰。害風妄語阿師不知。因大笑而已。由是頗亦自負。戶部員外韋處厚出任開州刺史。假公時任都官員外判鹽鐵案公送出都門。處厚素深於釋氏。洎到鵠鳴先訪之。清喜而迎處厚。處厚因問還期。
曰一年半歲一年半歲。又問。終止何官。對曰。宰相須江邊得。又問。終止何處。僧遂不答。又問。假十九郎何如。答曰。已說矣。近也近也。及處厚之歸朝正三歲重言一年半歲之驗。長慶初假公自相位節制西川。果符清公之言。處厚唯不喻江邊得宰相。廣求智者解焉。或有旁徴義者。謂處厚必除浙西夏口。從是而入拜。及文宗皇帝踐祚。自江邸首命處厚為相。至是方驗。與鄒平公同發使修清公塔。因刻石紀其事焉。又趙宗儒節制興元日問其移動。遂命紙作兩句詩云。梨花初發杏花初。甸邑南來慶有餘。宗儒遽考之。清公但云。害風阿師取次語。明年二月除檢校。右僕射鄭餘慶代其位。
惟瑛
僧惟瑛。未詳何許人。善聲色兼知術數。士人陸賓虞舉進士。在京與之往來。惟瑛每言小事無不必驗。至寶曆二年春賓虞欲罷舉歸吳。告惟瑛以行計。瑛留止一宿。明旦謂賓虞曰。君來歲成名不必歸矣。但取京兆薦送必在高等。賓虞曰。某曾三就京兆未始得事。今歲之事尤覺甚難。瑛曰。不然。君之成名必以京兆薦送。他處不可也。至七月六日若食水族則殊等與及第必矣。賓虞乃書于晉昌里之牖。日省之。數月后因於靖恭北門。候一郎官。適遇朝客。遂回憩于從孫聞禮之舍。既入聞禮喜迎曰。向有人惠雙鯉魚。方欲
【現代漢語翻譯】 現代漢語譯本： 問：『一年半歲，一年半歲』是什麼意思？又問：『終止於何官位？』答：『宰相須從江邊得到。』又問：『終止於何處？』僧人於是沒有回答。又問：『假十九郎（指李處厚）的情況如何？』答：『已經說過了，近了，近了。』等到李處厚回朝，正好三年，應驗了『一年半歲』的說法。長慶初年，李處厚從宰相之位被任命為西川節度使，果然應驗了清公的話。李處厚唯獨不明白『江邊得宰相』的意思，廣泛尋求智者來解釋。有人從旁引證，認為李處厚必定先擔任浙西或夏口的官職，然後才入朝拜相。等到文宗皇帝即位，首先從江邊的官邸任命李處厚為宰相，到這時才應驗。於是與鄒平公一同派遣使者修繕清公的塔，並刻石記錄這件事。另外，趙宗儒擔任興元節度使時，詢問他的調動情況。清公於是命人拿來紙，寫了兩句詩說：『梨花初發杏花初，甸邑南來慶有餘。』趙宗儒立刻去考證，清公只是說：『害風阿師（指自己）隨便說說而已。』第二年二月，趙宗儒被解除檢校右僕射的職務，由鄭餘慶代替了他的位置。 僧人惟瑛，不清楚是哪裡人。擅長聲色，兼通術數。士人陸賓虞考進士，在京城與他交往。惟瑛每次說的小事沒有不應驗的。到了寶曆二年春天，陸賓虞想要放棄科舉回吳地，告訴惟瑛自己的打算。惟瑛留他住了一宿。第二天早上，惟瑛對陸賓虞說：『你明年就能成名，不必回去了。只要得到京兆府的推薦，必定能名列前茅。』陸賓虞說：『我曾經三次到京兆府，都沒有得到機會，今年更是覺得很難。』惟瑛說：『不是這樣的。你成名必定是通過京兆府的推薦，其他地方不行。到了七月六日，如果吃到水族（魚類），就能得到殊等，必定能及第。』陸賓虞於是把這些話寫在晉昌里的窗戶上，每天檢視。幾個月后，陸賓虞在靖恭北門等候一位郎官，正好遇到一位朝廷官員，於是回到從孫聞禮的住所休息。剛一進去，聞禮高興地迎接他說：『剛才有人送來兩條鯉魚，正想
【English Translation】 English version: He asked: 'What does 'one and a half years old, one and a half years old' mean?' He also asked: 'What official position will it end in?' He replied: 'The prime minister must be obtained from the riverside.' He also asked: 'Where will it end?' The monk then did not answer. He also asked: 'What about Jia Shijiulang (referring to Li Chuhou)?' He replied: 'It has already been said, it's near, it's near.' When Li Chuhou returned to the court, it was exactly three years, fulfilling the saying 'one and a half years old.' In the early years of Changqing, Li Chuhou was appointed as the military governor of Xichuan from the position of prime minister, which indeed fulfilled Qinggong's words. Li Chuhou alone did not understand the meaning of 'obtaining the prime minister from the riverside' and widely sought wise men to explain it. Some people cited from the side, believing that Li Chuhou must first serve as an official in Zhexi or Xiakou before entering the court to become prime minister. When Emperor Wenzong ascended the throne, he first appointed Li Chuhou as prime minister from the riverside official residence, and only then was it fulfilled. Therefore, he and Duke Zouping sent envoys to repair Qinggong's pagoda and inscribed a stone to record this matter. In addition, when Zhao Zongru served as the military governor of Xingyuan, he asked about his transfer. Qinggong then ordered someone to bring paper and wrote two lines of poetry, saying: 'Pear blossoms bloom first, apricot blossoms bloom first, the celebration of the southern coming of the Dian town is abundant.' Zhao Zongru immediately went to verify it, but Qinggong only said: 'Haifeng Ashi (referring to himself) is just talking casually.' In February of the following year, Zhao Zongru was removed from the position of Right Vice Minister of the Ministry of Works, and Zheng Yuqing replaced him. The monk Wei Ying, it is not clear where he was from. He was good at music and women, and also knew numerology. The scholar Lu Binyu took the imperial examination and associated with him in the capital. Every time Wei Ying spoke of small matters, they always came true. In the spring of the second year of Baoli, Lu Binyu wanted to give up the imperial examination and return to Wu, and told Wei Ying his plans. Wei Ying kept him for one night. The next morning, Wei Ying said to Lu Binyu: 'You will become famous next year, there is no need to go back. As long as you get the recommendation from the Jingzhao Prefecture, you will definitely be among the best.' Lu Binyu said: 'I have been to the Jingzhao Prefecture three times, but I have never had the opportunity, and this year I feel it is even more difficult.' Wei Ying said: 'That's not the case. Your fame must be through the recommendation of the Jingzhao Prefecture, other places will not work. On July 6th, if you eat aquatic products (fish), you will get special treatment and will definitely pass the examination.' Lu Binyu then wrote these words on the window of Jinchangli and checked them every day. A few months later, Lu Binyu was waiting for a Lang official at the North Gate of Jinggong, and happened to meet a court official, so he returned to the residence of his cousin Wenli to rest. As soon as he entered, Wenli greeted him happily and said: 'Someone just sent two carp, and I was just
候翁而烹之。賓虞素嗜魚。但令作羹。至者輒盡。後日因視牖間所書字則七月六日也。遽命駕詣惟瑛。且紿之曰。將游蒲關故以訪別。瑛笑曰。水族已食矣。游蒲關何為。賓虞深信之。因取薦京兆府。果得殊等。明年入省試畢。又訪惟瑛。瑛曰。君已登第名籍不甚高。當在十五人之外。狀元姓李名合曳腳。時有廣文生朱俅者。時議當及第。監司所送名未登科。賓虞因問。其非姓朱乎。瑛曰。三十三人無姓朱者。時正月二十四日。賓虞言于從符。符與石賀書壁。后月餘放榜。狀頭李郃。賓虞名在十六。即三十人也。惟瑛又謂賓虞曰。君成名后當食祿于吳越之分。有一事甚速疾。賓虞后從事於越。半年而暴終。
文爽
釋文爽。不知何許人。早解塵纓抉開愛網。從師問道。天然不睡。困憊之極亦惟趺坐。后獨棲丘隴間。霖雨浹旬旁無僮侍。有一蛇入爽手中蟠屈。時有人召齋。彼怪至時不赴。主重來請見蛇驚懼失聲。蛇乃徐徐而下。固命往食。爽辭過中不食。翌日有狼呀張其口。奮躍欲噬咋之狀者三。爽閔其饑。復自唸曰。穢囊無吝施汝一飧。愿疾成堅固之身。汝受吾施同歸善會。斯須狼乃弭耳而退。及其卒日空中鐘罄交響。遲久方息。
鑒空
釋鑒空。俗姓齊氏。吳郡人也。少小苦貧雖勤于學而
【現代漢語翻譯】 現代漢語譯本： 有人把侯翁抓來烹煮。賓虞（人名）一向喜歡吃魚，只讓人做成魚羹，來的人每次都吃光。後來有一天，他偶然看到窗戶間寫的字，是七月初六。他立刻備車去拜訪惟瑛（人名），並且欺騙他說：『我將要遊覽蒲關，所以來向你告別。』惟瑛笑著說：『水族已經被你吃掉了，還遊覽蒲關幹什麼？』賓虞深信不疑。於是推薦他去京兆府，果然得到了特別的待遇。第二年，他參加完省試，又去拜訪惟瑛。惟瑛說：『你已經考中，但名次不高，應該在十五名之外。狀元姓李名郃（人名），走路時會拖著腳。』當時有個廣文生叫朱俅（人名），當時議論他應該考中，但監司送來的名單里沒有他。賓虞於是問：『難道沒有姓朱的嗎？』惟瑛說：『三十三人中沒有姓朱的。』當時是正月二十四日。賓虞把這些話告訴了從符（人名）。從符和石賀（人名）把這些話寫在墻上。一個多月後放榜，狀元是李郃，賓虞的名字在第十六名，也就是第三十名。惟瑛又對賓虞說：『你成名后，應該在吳越一帶做官，但有一件事非常迅速。』賓虞後來在越地做官，半年後突然去世。
文爽（人名）
釋文爽（人名），不知道是哪裡人。很早就解脫了世俗的束縛，斬斷了情愛的羅網，跟隨老師問道。天生不愛睡覺，睏倦到極點也只是盤腿坐著。後來獨自住在山丘之間，連綿的雨下了十幾天，旁邊沒有僕人侍候。有一條蛇爬到文爽的手中盤繞著。當時有人請他去吃齋飯，那人奇怪他到了時間還不來，主人又來請他，看見蛇驚恐地失聲尖叫。蛇才慢慢地爬下去。主人堅持請他去吃飯，文爽推辭說過了中午不吃飯。第二天，有一隻狼張著大嘴，跳躍著想要咬他的樣子，有三次。文爽憐憫它飢餓，又自己想：『我這骯髒的身體沒有什麼可吝惜的，施捨給你一頓飯。希望你迅速成就堅固的身體。你接受我的施捨，一同歸向善的聚會。』一會兒，狼就垂著耳朵退走了。到他去世的那天，空中鐘和磬一起鳴響，過了很久才停止。
鑒空（人名）
釋鑒空（人名），俗姓齊（姓），是吳郡人。從小生活貧困，雖然勤奮學習 English version: Hou Weng was caught and cooked. Bin Yu (a person's name) had always loved eating fish, only asking for it to be made into fish soup, which those who came would always finish. Later, one day, he happened to see the words written between the windows, which was the sixth day of the seventh month. He immediately prepared a carriage to visit Wei Ying (a person's name), and deceived him, saying, 'I am going to travel to Puguan, so I am here to say goodbye.' Wei Ying smiled and said, 'The aquatic creatures have already been eaten by you, what is the point of traveling to Puguan?' Bin Yu deeply believed him. So he recommended him to the Jingzhao Prefecture, and indeed received special treatment. The following year, after he finished the provincial examination, he visited Wei Ying again. Wei Ying said, 'You have already passed the examination, but your ranking is not high, it should be outside of the top fifteen. The top scholar's surname is Li, and his given name is He (a person's name), and he drags his feet when he walks.' At that time, there was a Guangwen student named Zhu Qiu (a person's name), and it was discussed at the time that he should pass the examination, but his name was not on the list sent by the supervisor. Bin Yu then asked, 'Is there no one with the surname Zhu?' Wei Ying said, 'There is no one with the surname Zhu among the thirty-three people.' At that time, it was the twenty-fourth day of the first month. Bin Yu told these words to Cong Fu (a person's name). Cong Fu and Shi He (a person's name) wrote these words on the wall. More than a month later, the list was released, and the top scholar was Li He, and Bin Yu's name was sixteenth, which was the thirtieth person. Wei Ying also said to Bin Yu, 'After you become famous, you should hold office in the Wu and Yue area, but one thing will happen very quickly.' Bin Yu later held office in the Yue area, and died suddenly half a year later.
Wen Shuang (a person's name)
釋Wen Shuang (a person's name), it is not known where he was from. He freed himself from worldly ties early on, cut off the net of love, and followed his teacher to inquire about the Way. He naturally did not like to sleep, and even when extremely tired, he would only sit in the lotus position. Later, he lived alone in the hills, and for more than ten days of continuous rain, there were no servants to attend to him. A snake crawled into Wen Shuang's hand and coiled around it. At that time, someone invited him to a vegetarian meal, and that person was surprised that he had not arrived at the appointed time. The host came again to invite him, and upon seeing the snake, he screamed in fear. The snake then slowly crawled down. The host insisted on inviting him to eat, but Wen Shuang declined, saying that he did not eat after noon. The next day, a wolf opened its mouth wide and jumped, trying to bite him, three times. Wen Shuang pitied its hunger, and thought to himself, 'There is nothing to be stingy about with this filthy body, I will give you a meal. I hope you quickly achieve a firm body. You receive my offering, and together we will return to the assembly of goodness.' After a while, the wolf lowered its ears and retreated. On the day of his death, bells and chimes rang together in the air, and only stopped after a long time.
Jian Kong (a person's name)
釋Jian Kong (a person's name), his secular surname was Qi (a surname), and he was from Wujun. He lived in poverty from a young age, and although he studied diligently
【English Translation】 Hou Weng was caught and cooked. Bin Yu (a person's name) had always loved eating fish, only asking for it to be made into fish soup, which those who came would always finish. Later, one day, he happened to see the words written between the windows, which was the sixth day of the seventh month. He immediately prepared a carriage to visit Wei Ying (a person's name), and deceived him, saying, 'I am going to travel to Puguan, so I am here to say goodbye.' Wei Ying smiled and said, 'The aquatic creatures have already been eaten by you, what is the point of traveling to Puguan?' Bin Yu deeply believed him. So he recommended him to the Jingzhao Prefecture, and indeed received special treatment. The following year, after he finished the provincial examination, he visited Wei Ying again. Wei Ying said, 'You have already passed the examination, but your ranking is not high, it should be outside of the top fifteen. The top scholar's surname is Li, and his given name is He (a person's name), and he drags his feet when he walks.' At that time, there was a Guangwen student named Zhu Qiu (a person's name), and it was discussed at the time that he should pass the examination, but his name was not on the list sent by the supervisor. Bin Yu then asked, 'Is there no one with the surname Zhu?' Wei Ying said, 'There is no one with the surname Zhu among the thirty-three people.' At that time, it was the twenty-fourth day of the first month. Bin Yu told these words to Cong Fu (a person's name). Cong Fu and Shi He (a person's name) wrote these words on the wall. More than a month later, the list was released, and the top scholar was Li He, and Bin Yu's name was sixteenth, which was the thirtieth person. Wei Ying also said to Bin Yu, 'After you become famous, you should hold office in the Wu and Yue area, but one thing will happen very quickly.' Bin Yu later held office in the Yue area, and died suddenly half a year later. Wen Shuang (a person's name) 釋Wen Shuang (a person's name), it is not known where he was from. He freed himself from worldly ties early on, cut off the net of love, and followed his teacher to inquire about the Way. He naturally did not like to sleep, and even when extremely tired, he would only sit in the lotus position. Later, he lived alone in the hills, and for more than ten days of continuous rain, there were no servants to attend to him. A snake crawled into Wen Shuang's hand and coiled around it. At that time, someone invited him to a vegetarian meal, and that person was surprised that he had not arrived at the appointed time. The host came again to invite him, and upon seeing the snake, he screamed in fear. The snake then slowly crawled down. The host insisted on inviting him to eat, but Wen Shuang declined, saying that he did not eat after noon. The next day, a wolf opened its mouth wide and jumped, trying to bite him, three times. Wen Shuang pitied its hunger, and thought to himself, 'There is nothing to be stingy about with this filthy body, I will give you a meal. I hope you quickly achieve a firm body. You receive my offering, and together we will return to the assembly of goodness.' After a while, the wolf lowered its ears and retreated. On the day of his death, bells and chimes rang together in the air, and only stopped after a long time. Jian Kong (a person's name) 釋Jian Kong (a person's name), his secular surname was Qi (a surname), and he was from Wujun. He lived in poverty from a young age, and although he studied diligently
寡記持。壯歲常困。游吳楚間。已四五年矣。元和初值錢唐荒儉。乃議求餐于天竺寺。至孤山寺西喂甚不前。因臨流雪涕悲吟數聲。俄有梵僧臨流而坐。顧空笑曰。法師秀才旅遊滋味足未。空曰。旅遊滋味則已足矣。法師之呼一何乖謬。梵僧曰。子不憶講法華經于同德寺乎。空曰。生身已四十五歲矣。盤桓吳楚間未嘗涉京口。又何洛中之說。僧曰。子應為飢火所燒不暇記憶故事。遂探囊出一棗大如拳許曰。此吾國所產。食之者。上智知過去未來事。下智止於知前生事耳。空饑極食棗掬泉飲之。忽欠伸枕石而寢。頃刻乃悟。憶講經于同德寺如昨日焉。因增涕泣。問僧曰。震和尚安在。曰專精未至。再為蜀僧矣。今則斷攀緣也。神上人安在。曰前愿未滿。悟法師焉在。曰豈不記香山石像前戲發大愿乎。若不證無上菩提。必愿為赳赳貴臣。昨聞已得大將軍矣。當時雲水五人惟吾得解脫。獨汝為凍餒之士也。空泣曰。某四十許年日唯一餐。三十餘年擁一褐浮俗之事決斷根源。何期福不完乎。坐于饑凍。僧曰。由師子座上廣說異端。使學空之人心生疑惑。戒珠曾缺膻氣微存。聲渾響清終不可致。質傴影曲報應宜然。空曰。為之奈何。僧曰。今日之事吾無計矣。他生之事警于吾子焉。乃探缽囊取一鑒。背面皆瑩徹。謂空曰。要知貴
【現代漢語翻譯】 現代漢語譯本 我記憶力很差，年輕時常受困頓，在吳楚一帶遊歷了四五年。元和初年，正趕上錢塘發生饑荒，於是打算到天竺寺去求食。到了孤山寺西邊，疲憊不堪，無法前進。於是面對流水，含著眼淚悲傷地吟誦了幾聲。忽然有個梵僧走到水邊坐下，對著我笑著說：『法師、秀才，遊歷的滋味可夠了嗎？』我回答說：『遊歷的滋味已經足夠了，法師您這樣稱呼，實在太奇怪了。』梵僧說：『你不記得在同德寺講《法華經》的事了嗎？』我說：『我今年已經四十五歲了，一直在吳楚一帶，從未到過京口，又怎麼會知道洛陽的事情呢？』僧人說：『你一定是飢火中燒，沒有心思回憶過去的事情了。』於是從囊中取出一個棗，像拳頭那麼大，說：『這是我們國家出產的，吃了它，上等智慧的人能知道過去和未來的事情，下等智慧的人也能知道前世的事情。』我飢餓到了極點，吃了棗，捧起泉水喝了下去，忽然打了個哈欠，靠著石頭睡著了。一會兒就醒悟了，回憶起在同德寺講經的事情，就像昨天發生的一樣。於是更加悲傷地哭泣，問僧人說：『震和尚現在在哪裡？』僧人說：『他專心修行還沒有達到極致，又轉世為蜀地的僧人了，現在已經斷絕了攀緣之心。神上人現在在哪裡？』僧人說：『他以前的願望還沒有實現。悟法師現在在哪裡？』僧人說：『難道你不記得在香山石像前開玩笑發下的宏願了嗎？如果不能證得無上菩提，一定要做一位威武的貴臣。昨天聽說他已經做了大將軍了。』當時一起雲遊的五個人，只有我得到了解脫，只有你成了受凍捱餓的人。』我哭著說：『我四十多年來每天只吃一頓飯，三十多年來只穿一件粗布衣，對於世俗的事情已經徹底斷絕了根源，為什麼福報還不圓滿呢？竟然落到飢寒交迫的地步。』僧人說：『這是因為你在師子座上大肆宣揚異端邪說，使學習空性的人心生疑惑，戒律之珠曾經出現缺損，身上還殘留著腥膻之氣，聲音渾濁，響聲不清，終究無法達到清凈的境界，身體傴僂，影子彎曲，這是應有的報應。』我說：『該怎麼辦呢？』僧人說：『今天的事情我沒有辦法了，來世的事情你要以此為警戒。』於是從缽囊中取出一面鏡子，正反兩面都晶瑩透徹，對我說：『想要知道你的 English version I have a poor memory and often suffered hardships in my youth, wandering in the Wu and Chu regions for four or five years. In the early years of Yuanhe, I encountered famine in Qiantang, so I planned to seek food at Tianzhu Temple. When I reached the west of Gushan Temple, I was exhausted and unable to proceed. So, facing the stream, I tearfully recited a few lines of poetry in sorrow. Suddenly, a Buddhist monk came and sat by the stream, smiling at me and saying, 'Master, scholar, have you had enough of the taste of wandering?' I replied, 'The taste of wandering is enough, but why do you address me in such a strange way?' The monk said, 'Don't you remember lecturing on the Lotus Sutra (Fahua Jing) at Tongde Temple?' I said, 'I am already forty-five years old and have always been in the Wu and Chu regions, never having been to Jingkou, so how would I know about Luoyang?' The monk said, 'You must be consumed by hunger and have no mind to recall the past.' Then he took out a jujube from his bag, as big as a fist, and said, 'This is produced in my country. Those who eat it, the wise will know the past and future, and the less wise will only know their past life.' I was extremely hungry, so I ate the jujube, scooped up spring water and drank it, and suddenly yawned and fell asleep on a rock. After a while, I awoke and remembered lecturing on the Lotus Sutra at Tongde Temple as if it were yesterday. So I wept even more sadly and asked the monk, 'Where is Zen (Zhen) Monk now?' The monk said, 'His dedication has not yet reached perfection, and he has been reborn as a monk in Shu. Now he has severed all attachments. Where is Shen (Shen) Superior?' The monk said, 'His previous vows have not been fulfilled. Where is Wu (Wu) Dharma Master?' The monk said, 'Don't you remember the great vow you jokingly made before the stone statue at Xiangshan? If you do not attain Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment), you must become a valiant and noble minister. Yesterday I heard that he has become a great general.' Of the five of us who traveled together at that time, only I have attained liberation, and only you have become a frozen and starving man.' I wept and said, 'For more than forty years, I have eaten only one meal a day, and for more than thirty years, I have worn only a coarse robe. I have completely severed the roots of worldly affairs. Why is my merit not complete? Why have I fallen into such a state of hunger and cold?' The monk said, 'This is because you widely preached heterodox doctrines on the lion throne, causing doubt in the minds of those who were learning emptiness. The jewel of precepts was once flawed, and a trace of foul odor remains. Your voice is turbid, and your resonance is unclear, so you can never attain purity. Your body is hunched, and your shadow is crooked, which is the appropriate retribution.' I said, 'What should I do?' The monk said, 'There is nothing I can do about today's affairs. Take this as a warning for your future life.' Then he took a mirror from his alms bowl, both sides of which were crystal clear, and said to me, 'If you want to know your
【English Translation】 English translation line 1 English translation line 2
賤之分修短之期。佛法興替。吾道盛衰。宜一鑒焉。空照久之謝曰。報應之事。榮枯之理。謹知之矣。僧收鑒入囊。遂挈而去。行十餘步旋失所在。空是夕投靈隱寺。出家受具足戒。後周游名山愈高苦節。大和元年詣洛陽。于龍門天竺寺遇河東柳珵。向珵親說其由。珵聞空之說事。皆不常且甚奇之。空曰。我生世七十有七。僧臘三十二。持缽乞食尚九年在世。吾舍世之日佛法其衰乎。珵詰之。默然無答。乃索䄇筆硯題數行於經藏北垣而去。曰興一沙衰恒河沙。兔而罝。犬而拏。牛虎相交與角牙。寶檀終不滅其華。
無著
無著文喜禪師。入五臺山求見文殊。忽見山翁。著揖曰。愿見文殊大士。翁曰。大士未可見。汝飯未。著曰未。翁引入一寺引著升堂命坐。童子進玳瑁杯。貯物如酥酪。著飲之覺心神清朗。翁曰。南方佛法如何住持。著曰。末代比丘少奉戒律。曰多少眾。曰或三百或五百。著問。此間佛法如何住持。曰龍蛇混雜凡聖同居。曰眾幾何。曰前三三后三三。遂談論及暮。翁命童子引著出。行未遠悽然悟翁即文殊也。不可再見。稽首童子乞一言為別。童子有無垢無染即真常之語。言訖童子與寺俱隱。但見五色雲中文殊乘金毛獅子往來。白雲忽覆之不見。
知玄
悟達國師知玄。與一僧
【現代漢語翻譯】 現代漢語譯本：
（關於）貴賤的區分和壽命長短的期限，佛法的興盛和衰落，我們道的昌盛和衰微，應該好好借鑑這件事啊。空照沉默了很久，然後告辭說：『關於報應的事情，榮華和枯萎的道理，我已經明白了。』僧人收起空照，放入囊中，於是拿著離開了。走了十幾步，突然失去了他的軌跡。空照當晚投宿靈隱寺，出家受了具足戒。後來周遊名山，更加刻苦修行。大和元年，前往洛陽，在龍門天竺寺遇到了河東人柳珵（Cheng）。（空照）向柳珵親口講述了事情的經過。柳珵聽了空照所說的事情，都不同尋常而且非常奇異。空照說：『我活在世上七十七年，做僧人三十二年，拿著缽乞討食物還有九年就要去世了。我離開人世的時候，佛法大概就要衰落了吧？』柳珵追問他，（空照）沉默不語，於是索要紙筆，在經藏北墻上題寫了幾行字離開了，寫道：『興盛如一粒沙，衰落如恒河沙。捉兔子卻用捕鳥的網，捉狗卻用手抓。牛和虎互相爭鬥，用角和牙齒互相攻擊。寶貴的檀木最終不會失去它的光華。』
無著（Wu Zhu）
無著文喜禪師，進入五臺山，請求拜見文殊（Wen Shu）。忽然看見一位山翁，（山翁）作揖說道：『希望拜見文殊大士。』山翁說：『大士還不能見，你吃飯了嗎？』無著說：『還沒吃。』山翁領他進入一座寺廟，領著無著登上大堂，讓他坐下。童子端上玳瑁杯，裡面盛著像酥酪一樣的東西。無著喝了，覺得心神清朗。山翁說：『南方佛法如何住持？』無著說：『末世的比丘很少奉行戒律。』（山翁）問：『有多少僧眾？』（無著）說：『或者三百，或者五百。』無著問：『這裡佛法如何住持？』（山翁）說：『龍蛇混雜，凡人和聖人同住。』（無著）問：『有多少僧眾？』（山翁）說：『前三三，后三三。』於是談論到傍晚。山翁命令童子領著無著出去。沒走多遠，（無著）悽然醒悟，（那）山翁就是文殊啊，不能再見到了。向童子叩頭，請求（他）說一句話作為告別。童子說了『無垢無染即真常』的話。說完，童子和寺廟都消失了，只見五色雲彩中文殊乘坐金毛獅子往來，白雲忽然遮蓋住，看不見了。
知玄（Zhi Xuan）
悟達國師知玄，與一位僧人
【English Translation】 English version:
(Regarding) the distinction between noble and lowly and the duration of life, the rise and fall of Buddhism, and the prosperity and decline of our Way, we should learn from this. After a long silence, Kong Zhao (Kong Zhao) bid farewell, saying: 'Regarding the matters of retribution and the principles of glory and decay, I understand them now.' The monk collected Kong Zhao, put him in his bag, and then left with him. After walking a dozen steps, he suddenly lost track of him. That night, Kong Zhao stayed at Lingyin Temple, became a monk, and received the complete precepts. Later, he traveled to famous mountains, cultivating with greater austerity. In the first year of the Dahe era, he went to Luoyang and met Liu Cheng (Liu Cheng) of Hedong at Tianzhu Temple in Longmen. (Kong Zhao) personally told Liu Cheng the story. Liu Cheng found the things Kong Zhao said to be unusual and very strange. Kong Zhao said: 'I have lived in this world for seventy-seven years, been a monk for thirty-two years, and will spend another nine years begging for food with my bowl before passing away. When I leave this world, Buddhism will probably decline, right?' Liu Cheng questioned him, but (Kong Zhao) remained silent. So, he asked for paper and ink and wrote several lines on the north wall of the scripture library before leaving, saying: 'Prosperity is like a grain of sand, decline is like the sands of the Ganges. Using a net for birds to catch rabbits, using hands to catch dogs. Oxen and tigers fight each other, attacking with horns and teeth. Precious sandalwood will never lose its radiance.'
Wu Zhu (Wu Zhu)
Chan Master Wu Zhu Wenxi (Wu Zhu Wenxi) entered Mount Wutai, requesting to see Manjusri (Manjusri). Suddenly, he saw an old mountain man, who bowed and said: 'I wish to see the great Bodhisattva Manjusri.' The old man said: 'The great Bodhisattva cannot be seen yet. Have you eaten?' Wu Zhu said: 'Not yet.' The old man led him into a temple, led Wu Zhu up to the hall, and had him sit down. A boy brought a tortoiseshell cup filled with something like ghee. Wu Zhu drank it and felt his mind clear. The old man said: 'How is Buddhism maintained in the South?' Wu Zhu said: 'In the degenerate age, monks rarely observe the precepts.' (The old man) asked: 'How many monks are there?' (Wu Zhu) said: 'Perhaps three hundred, perhaps five hundred.' Wu Zhu asked: 'How is Buddhism maintained here?' (The old man) said: 'Dragons and snakes are mixed together, ordinary people and saints live together.' (Wu Zhu) asked: 'How many monks are there?' (The old man) said: 'Three three in front, three three in back.' So, they talked until dusk. The old man ordered the boy to lead Wu Zhu out. Before he had gone far, (Wu Zhu) sadly realized that (the) old man was Manjusri, and he could not see him again. He bowed to the boy, asking (him) to say a word as farewell. The boy said the words 'Without defilement, without impurity, is true constancy.' After speaking, the boy and the temple disappeared, and only Manjusri riding a golden-haired lion back and forth in five-colored clouds could be seen, suddenly covered by white clouds and no longer visible.
Zhi Xuan (Zhi Xuan)
National Teacher Wu Da Zhi Xuan (Wu Da Zhi Xuan), and a monk
邂逅京師。時僧患迦摩羅疾。人莫知其異也。皆厭惡之。知玄視候無倦色。后別僧謂知玄曰。子後有難可往西蜀彭州茶隴山相尋。有二松為志。後知玄居安國寺。懿宗親臨法席。賜沉香為座。恩握甚厚。忽膝生人面瘡。眉目口齒俱備。每以飲食喂之。則開口吞啖。與人無異。求醫莫效。因憶舊言。乃入山相尋。見二松于煙雲間。信所約不誣。即趨其處佛寺煥儼。僧立於山門顧接甚歡。天晚止宿。知玄以所苦告之。曰無傷也。山有泉旦濯之即愈。黎明童子引至泉所。方掬水間。瘡忽人語曰。未可洗。公曾讀西漢書不。曰曾讀既曾讀之。寧不知袁盎殺晁錯乎。公即袁盎吾晁錯也。錯腰斬東市。其冤何如哉。累世求報于公。而公十世為僧。戒律精嚴報不得其便。今汝受賜過奢。名利心起故能害之。蒙迦諾迦尊者。洗我以三昧法水。自此不復為冤矣。時知玄魂不住體。急掬水洗之其痛徹髓絕而復甦。其瘡亦旋愈。回顧寺宇莽不復見。因卓庵其處遂成大寺。知玄感其異。思積世之冤非遇聖賢何由得釋。因述懺法三卷。蓋取三昧水洗冤業之義。名曰水懺云。
神僧傳卷第八 大正藏第 50 冊 No. 2064 神僧傳
神僧傳卷第九
金剛仙
僧金剛仙者。西域人也。居於清遠峽山寺。能梵音彈
【現代漢語翻譯】 現代漢語譯本： 知玄在京城相遇一位僧人。當時這位僧人患了迦摩羅疾（一種黃疸病）。人們不知道他的特殊之處，都厭惡他。只有知玄盡心照料，毫無倦色。後來僧人臨別時對知玄說：『你以後有難，可以到西蜀彭州茶隴山來找我，那裡有兩棵松樹作為標誌。』後來知玄住在安國寺，懿宗皇帝親自駕臨聽他講法，賜予沉香木為座，恩寵非常深厚。忽然知玄的膝蓋上長出一個人面瘡，眉毛、眼睛、嘴巴、牙齒都具備。每次用飲食餵它，它就張口吞吃，和人沒有區別。四處求醫都沒有效果。因此想起了以前僧人的話，於是入山尋找。在煙雲間看見兩棵松樹，相信之前的約定不假，就快步走到那裡，只見佛寺煥然一新。僧人站在山門迎接，非常高興。天色已晚，知玄便在那裡住宿。知玄把自己的痛苦告訴了他。僧人說：『沒有關係，山裡有泉水，明天早上用泉水洗一下就好了。』黎明時，童子引他到泉水邊。正當他要捧水時，瘡忽然說話了：『還不能洗。你曾經讀過《西漢書》嗎？』知玄說：『讀過。』瘡說：『既然讀過，難道不知道袁盎殺了晁錯嗎？我就是晁錯。晁錯被腰斬于東市，那冤屈是多麼大啊！我累世都在尋求報復你，而你十世為僧，戒律精嚴，我沒有機會下手。現在你接受的賞賜太過奢華，名利心生起，所以我才能加害於你。幸蒙迦諾迦尊者（古代一位尊者）用三昧法水洗滌我，從此不再尋仇了。』當時知玄魂不附體，急忙捧水洗瘡，那疼痛徹入骨髓，隨即又甦醒過來，那瘡也立刻痊癒了。回頭一看，寺廟已經消失不見。於是就在那裡搭了個庵，後來成了大寺。知玄感嘆這件事的神奇，想到累世的冤仇，如果不是遇到聖賢，怎麼能夠得到化解？於是撰寫了懺法三卷，大概是取三昧水洗滌冤業的意義，名叫《水懺》。
《神僧傳》卷第八 大正藏第50冊 No. 2064 《神僧傳》
《神僧傳》卷第九
金剛仙（僧人名）
僧人金剛仙，是西域人。住在清遠峽山寺。能用梵音彈唱。
【English Translation】 English version: In the capital, Zhi Xuan encountered a monk who was suffering from Kāmala disease (a type of jaundice). People did not recognize his special qualities and disliked him. Only Zhi Xuan took care of him diligently without any sign of weariness. Later, when the monk was about to leave, he said to Zhi Xuan, 'If you encounter difficulties in the future, you can come to Chálǒng Mountain in Peng Prefecture, Western Shu, to find me. There are two pine trees as a sign.' Later, Zhi Xuan lived in Anguo Temple. Emperor Yizong personally came to listen to his teachings, and bestowed a sandalwood seat upon him, showing him great favor. Suddenly, a human-faced sore grew on Zhi Xuan's knee, complete with eyebrows, eyes, mouth, and teeth. Every time he fed it food and drink, it would open its mouth and swallow, just like a person. He sought medical help everywhere, but to no avail. Therefore, he remembered the monk's words from before, and went into the mountains to search. He saw two pine trees amidst the mist and clouds, and believed that the previous agreement was true. He quickly walked there, and saw that the Buddhist temple was completely renewed. The monk stood at the mountain gate to welcome him, very happily. As it was getting late, Zhi Xuan stayed there for the night. Zhi Xuan told him about his suffering. The monk said, 'It's alright, there is a spring in the mountain, just wash it with the spring water tomorrow morning and it will be healed.' At dawn, a boy led him to the spring. Just as he was about to scoop up the water, the sore suddenly spoke, 'It's not time to wash yet. Have you ever read the Book of Western Han?' Zhi Xuan said, 'I have.' The sore said, 'Since you have read it, don't you know that Yuan Ang killed Chao Cuo? I am Chao Cuo. Chao Cuo was cut in half at the East Market, how great was that injustice! I have been seeking revenge on you for many lifetimes, but you have been a monk for ten lifetimes, strictly observing the precepts, and I had no opportunity to strike. Now you have received too much extravagant reward, and the desire for fame and profit has arisen, so I am able to harm you. Fortunately, Venerable Kānakavatsa (an ancient venerable one) washed me with the Samadhi Dharma water, and from now on I will no longer seek revenge.' At that time, Zhi Xuan's soul was not in his body, and he hurriedly scooped up water to wash the sore. The pain penetrated his bones, and he then revived. The sore also healed immediately. Looking back, the temple had disappeared. Therefore, he built a hermitage there, which later became a large temple. Zhi Xuan was amazed by the miraculous event, and thought that the accumulated grievances of many lifetimes, if not for encountering a sage, how could they be resolved? Therefore, he wrote three volumes of repentance methods, probably taking the meaning of using Samadhi water to wash away karmic debts, and named it the 'Water Repentance'.
Shénsēng Zhuàn (Biographies of Divine Monks) Volume 8 Taisho Tripitaka Volume 50 No. 2064 Shénsēng Zhuàn (Biographies of Divine Monks)
Shénsēng Zhuàn (Biographies of Divine Monks) Volume 9
Jīngāng Xiān (Vajra Immortal, name of a monk)
The monk Jīngāng Xiān (Vajra Immortal) was a person from the Western Regions. He lived in Qīngyuǎn Gorge Mountain Temple. He could chant and play music in Sanskrit.
舌搖錫而咒物。物無不應。善囚拘鬼魅束縛蚊螭。動錫杖一聲。召雷立震。是日峽山寺有李樸者。持斧翦巨木。刳而為舟。忽登山見一盤石上有穴。睹一大蜘蛛足廣丈餘。四蛇嚙卉窒其穴而去。俄聞林木有聲暴猛吼驟。工人懼而緣木伺之。果睹枳首之虺長可數十丈。屈曲蹙怒環其蛛穴。東西其首。俄而躍西之首吸穴之卉團。而飛出穎脫俱盡。后回東之首大畫其目大呀其口。吸其蜘蛛蜘蛛馳出。以足擒穴之口。翹屈其毒。丹然若火。焌虺之咽喉去虺之目。虺懵然而復甦。舉首又吸之。蛛不見更毒虺。虺遂倒于石而殞。蛛躍出緣虺之腹咀。內齒折二頭俱出絲而囊之。躍出穴去。樸訝之返峽山寺語金剛仙。仙乃祈樸驗穴振環杖而咒之。蛛即出於僧前儼若神聽。及引錫觸之。蛛乃殂于穴側耳。及夜僧夢見老人捧匹帛而前曰。我即蛛也。復能織耳。禮僧曰。愿為福田之依。語畢遂亡。僧及覺布已在側。其于精妙奇巧非世繭絲之所能制也。僧乃制而為衣。塵垢不觸。后數年僧欲往番禺泛舶歸天竺。乃于峽山金鎖潭畔搖錫大呼而咒水。俄而水辟見底矣。以澡瓶張之。有一泥鰍魚可長三寸許。躍入瓶中。語眾僧曰。此龍矣。吾將至海門以藥煮為膏涂足則渡海若履坦途。是夜有白衣叟挈轉關榼詣寺。家人傳經曰。知金剛仙好酒。此榼一邊
美醞一邊毒醪。其榼即晉惠帝曾用酖牛將軍者也。今有黃金百兩奉公。為持此酒毒其僧也。是僧無何。取吾子欲為膏恨伊之深痛貫骨髓。但無計而奈何。傳經喜受金與酒。得轉關之法詣金剛仙。仙持杯向口次。忽有數歲小兒躍出就手覆之。日酒是龍所將來而毒師耳。僧大駭詰傳經。傳經遂不敢隱。僧乃問小兒曰。爾何人而相救。兒曰。我昔日之蛛也。今已離其惡業。而託生為人七稔矣。吾之魂稍靈于常人。知師有難故飛魂奉救。言訖而沒。眾僧聆之。共禮金剛仙。求舍其龍子。僧不得已而縱之。后仙果泛舶歸天竺矣。
懷信
釋懷信者。居處廣陵別無奇蹟。會昌三年癸亥歲。武宗為趙歸真排毀釋門。將欲堙滅教法。有淮南詞客劉隱之薄游四明。旅泊之宵夢中如泛海焉。回顧見塔一所東度。是淮南西靈寺塔。其塔峻峙校胡太后永寧塔少分耳。塔第三層見信憑闌與隱之交談。且曰。暫送塔過東海。旬日而還。數日隱之歸揚州。即往謁信。信曰。記得海上相見時否。隱之瞭然省悟。后數日天火焚塔俱盡。白雨傾澍。傍有草堂一無所損。由是觀之。東海人見永寧塔不謬矣。
智廣
釋智廣。姓崔氏。不知何許人也。德瓶素完道根惟固。化行洪雅特顯奇蹤。凡百病者造之。則以片竹為杖指其痛端。或一
撲之無不立愈。為𤼣者則起。跛者則奔。其後益加神驗。或遇病者一摑一叱皆起。或令燒紙緡掇散飲食。或遇甚痛惱者。捩紙蘸水貼之亦差。嘗循江瀆池咒食飼魚。經夜其魚二尺已上。億萬許皆浮水面而殞。聊躡流水救十千魚生忉利天也。自咸通初至九座山。忽逢巨蟒欲來吞師。師錫自飛撐拄其口。師入其口趺坐入定。神來謝罪師不顧之。逮出定蟒化為石矣。繼而雷雨大作涌沙成地。山神移山。八維蔭映。以乾符三年示寂。
從諫
釋從諫。姓張氏。南陽人。徙居廣陵為土著姓。身長八尺眉目魁奇。越壯室之年忽頓悟真理。遂舍妻子從披削焉。於是研精禪觀心境明白。不逾十載耆年宿德皆所推服焉。及來洛師遂止敬愛寺。既年德併成緇黃所宗。每赴供皆與賓頭盧尊者對食。其為人天欽奉若此。唐武宗嗣歷改元會昌。愛馭鳳驂鶴之儀。薄點黑降龍之教。乃下郡國毀廟塔令沙門復。初諫公乃烏帽麻衣潛于皇甫枚之溫泉別業。后岡上喬木駢郁巨石砥平。諫公夏日常于中入寂。或補毳事。忽一日頹云駛雨。霆擊石傍。諸兄走往林中。諫公恬然跏坐若無所聞者。諸兄致問。徐曰。惡畜生而已。至大中初宣宗復興內教。諫公歸東都故居。其子自廣陵來覲。適與諫遇于院門。威貌崇嚴不復可識。乃拜而問從諫所居。諫公
【現代漢語翻譯】 現代漢語譯本 撲打之後沒有不能立刻痊癒的。使彎腰駝背的人站直，使跛腳的人奔跑。後來更加靈驗，有時遇到病人，一掌一喝都能使其痊癒。有時讓人燒紙錢，撿起散落的食物。有時遇到非常痛苦的人，把紙擰成條蘸水貼在患處也能好。曾經沿著江河水池唸咒語餵魚，經過一夜，兩尺以上的魚，成千上萬都浮在水面死了。於是順著流水救活了一萬條魚，使它們升到忉利天（Trayastrimsa, 佛教欲界六天之一）。從咸通初年到九座山，忽然遇到一條巨大的蟒蛇想要吞噬他。禪師用錫杖撐住蟒蛇的嘴。禪師進入蟒蛇的口中，結跏趺坐入定。神來謝罪，禪師不理睬。等到出定后，蟒蛇化為石頭。接著雷雨大作，涌起的沙子堆積成陸地。山神移動山峰，四面八方都被遮蔽。在乾符三年圓寂。
釋從諫（Shi Congjian），姓張，南陽人，遷居到廣陵成為當地的望族。身高八尺，眉目英俊。超過壯年之後，忽然頓悟真理，於是捨棄妻子出家。於是專心研究禪觀，心境明白。不到十年，年長的有德之人都很推崇他。等到來到洛陽，就住在敬愛寺。因為年齡和德行都很高，成為僧人和道士所尊敬的人。每次應邀赴齋，都和賓頭盧尊者（Pindola, 阿羅漢之一）相對而食。他受到人天欽佩就是這樣。唐武宗（Emperor Wuzong of Tang）即位，改年號為會昌。喜愛駕馭鳳凰和仙鶴的儀式，輕視釋迦牟尼降龍的教義。於是下令郡國毀壞寺廟佛塔，命令僧人還俗。當初從諫公就戴著烏紗帽，穿著麻布衣服，隱藏在皇甫枚的溫泉別墅。後來岡上的喬木茂盛，巨大的石頭平坦光滑。從諫公夏天經常在石頭上入定。或者縫補僧衣。忽然有一天，烏雲密佈，暴雨傾盆。雷霆擊打石頭旁邊。眾位兄弟跑往林中，從諫公安然結跏趺坐，好像沒有聽見一樣。眾位兄弟詢問他，他慢慢地說：『只是個惡畜生罷了。』到大中初年，宣宗（Emperor Xuanzong of Tang）復興佛教。從諫公回到東都的故居。他的兒子從廣陵來拜見他。威嚴的容貌非常莊重，已經不能辨認。於是拜見並詢問從諫公的住處，從諫公...
【English Translation】 English version Whatever he touched or struck would be instantly healed. He straightened the hunched and made the lame run. Later, his divine efficacy increased. Sometimes, a single slap or shout would cure the sick. He would instruct people to burn paper money and scatter food offerings. For those in great pain, he would twist paper, dip it in water, and apply it to the affected area for relief. He once chanted mantras while feeding fish in rivers and ponds. Overnight, countless fish over two feet long floated dead on the surface. He then followed the flowing water to save ten thousand fish, enabling them to be reborn in Trayastrimsa (one of the six heavens of desire in Buddhism). From the early years of Xiantong to Mount Jiuzuo, he suddenly encountered a giant python that tried to devour him. The master used his staff to prop open its mouth. He entered the python's mouth, sat in the lotus position, and entered samadhi. A deity came to apologize, but the master ignored him. When he emerged from samadhi, the python had turned to stone. Subsequently, a great thunderstorm arose, and surging sand formed land. The mountain deity moved mountains, shading all directions. He passed away in the third year of Qianfu.
釋從諫 (Shi Congjian), whose surname was Zhang, was a native of Nanyang. He moved to Guangling and became a prominent local family. He was eight feet tall with striking features. After reaching middle age, he suddenly awakened to the truth and renounced his wife and family to become a monk. He then devoted himself to the study of Chan meditation, and his mind became clear. Within ten years, elders and virtuous individuals all revered him. When he came to Luoyang, he resided at Jing'ai Temple. Because of his age and virtue, he was revered by both monks and Taoists. Every time he was invited to a meal, he would dine opposite Venerable Pindola (one of the Arhats). This is how he was revered by humans and gods. Emperor Wuzong of Tang ascended the throne and changed the era name to Huichang. He favored the rituals of riding phoenixes and cranes and belittled Shakyamuni's teachings of subduing the dragon. He then ordered the destruction of temples and pagodas in the prefectures and kingdoms, and ordered monks to return to lay life. Initially, Master Congjian wore a black hat and linen clothes, hiding in Huangfu Mei's hot spring villa. Later, the tall trees on the hill were lush, and the huge stones were smooth and flat. Master Congjian often entered samadhi on the stones during the summer. Or he would mend his monastic robes. Suddenly one day, dark clouds gathered, and heavy rain poured down. Lightning struck near the stone. The brothers ran into the forest, but Master Congjian sat calmly in the lotus position, as if he had not heard anything. The brothers asked him, and he slowly said, 'Just an evil beast.' In the early years of Dazhong, Emperor Xuanzong revived Buddhism. Master Congjian returned to his old residence in Dongdu. His son came from Guangling to visit him. His dignified appearance was very solemn and could no longer be recognized. So he bowed and asked where Congjian lived, Congjian...
指曰。近東頭。其子既去遂闔門不出。其割裂愛網又如此。咸通丙戌歲夏五月。忽遍詣所向信家。皆謂曰。善建福業。貧道秋初當遠行。故相別耳。至秋七月朔。清旦盥手焚香念慈氏如來。遂右脅而臥。呼門人玄章等誡曰。人生難得。惡道易淪。唯有歸命釋尊勵精梵行。龍華會上當復相逢。生也有涯與爾少別。是日無疾奄化。行年八十餘矣。玄章等奉遺旨送尸于建春門外尸陀林中施諸鳥獸。三日複視之。饑貌如生無物敢近。遂覆以餅餌。經宿有狼狐跡。唯㗖餅餌而豐膚宛然。乃依天竺法阇維訖。收餘燼起白塔于道傍。春秋奉香火之薦焉普聞。
釋普聞。唐僖宗第三子。生而吉祥。眉目風骨清真如畫。性不茄葷。僖宗鍾愛之。然以其無經世意。百計陶寫之終不可回。中和元年天下亂。僖宗幸蜀。親王宗室皆逃亡。聞斷髮逸游謁石霜諸。諸與語嘆異曰。汝乘願力而來乃生王家。脫身從我火中蓮也。聞夜入室問祖師別傳事。諸曰。待按山點頭即向汝道。聞因契悟。依止數歲。乃請遍游名山。諸曰。逢干即止。遇陳便住。於是遠遊。過昭武抵大幹。遙望山巔蔚然深秀。問父老曰。彼有居者否。老曰。有一陳嗣者。久隱其中。因悟師言。即撥草至山。陳嗣一見乃分坐同住。因乞菜種于嗣愿求斗斛。嗣曰。豈有斗斛與之一合
【現代漢語翻譯】 現代漢語譯本： 他指著說：『就在東邊不遠的地方。』他的兒子離開后，他就關上門不再外出。他割斷塵世情網就是這樣做的。咸通丙戌年夏五月，他忽然遍訪他所信任的施主家，都對他們說：『好好地建造福業吧。貧道秋初將要遠行，所以來和你們告別。』到了秋天七月初一，清晨洗手焚香，唸誦慈氏如來（彌勒佛的別稱）。於是右脅而臥，呼喚門人玄章等人告誡說：『人生難得，惡道容易沉淪。只有歸命釋迦牟尼佛，努力修行清凈的梵行，將來在龍華會上才能再次相逢。生命有限，和你們短暫告別。』這天他無疾而終，享年八十多歲。玄章等人遵照他的遺囑，將他的屍體送到建春門外的尸陀林中施捨給鳥獸。三天後去看，他的飢餓之貌如生，沒有動物敢靠近。於是覆蓋上餅餌。過了一夜，有狼和狐貍的足跡，只是吃了餅餌，而他的豐滿的肌膚依然如故。於是按照天竺（印度的古稱）的火葬法荼毗完畢。收拾剩餘的灰燼，在路旁建造白塔。春秋兩季供奉香火祭祀，他的名聲普遍傳揚。 釋普聞（法號）。唐僖宗的第三個兒子。出生時就帶有吉祥之兆，眉目和風度氣概都如同畫中人。天性不吃葷腥。僖宗非常寵愛他。然而因為他沒有治理世事的意願，想盡辦法培養他最終也不能改變。中和元年，天下大亂。僖宗逃往蜀地。親王和宗室都逃亡了。普聞剃髮后四處遊歷，拜訪石霜諸禪師。諸禪師和他交談後感嘆驚異地說：『你是乘著願力而來的，卻出生在王家。脫身跟隨我，真是火中的蓮花啊。』普聞夜晚進入禪師的房間，請教祖師別傳的事。諸禪師說：『等我點頭同意了，就告訴你。』普聞因此契悟。依止了數年，於是請求遍游名山。諸禪師說：『遇到『干』就停止，遇到『陳』就住下。』於是他遠遊。經過昭武到達大幹。遙望山巔，茂盛而幽深秀麗。問當地的老人說：『那裡有人居住嗎？』老人說：『有一個叫陳嗣的人，長久隱居在其中。』普聞因此領悟了禪師的話，就撥開草叢到達山中。陳嗣一見到他就分席同住。普聞於是向陳嗣乞討菜種，希望得到一斗或一斛。陳嗣說：『哪裡有一斗一斛，給你一合（古代容量單位，十分之一升）吧。』
【English Translation】 English version: He pointed and said, 'It's not far to the east.' After his son left, he closed the door and did not go out again. This is how he severed the net of worldly love. In the fifth month of the summer of the Bingxu year of Xiantong, he suddenly visited the homes of the faithful patrons he trusted, and said to them all, 'Diligently build up meritorious deeds. This poor monk will be traveling far in early autumn, so I am here to bid you farewell.' On the first day of the seventh month of autumn, he washed his hands in the morning, burned incense, and recited the name of Maitreya Tathagata (another name for Maitreya Buddha). Then he lay down on his right side, and called his disciples Xuanzhang and others, and admonished them, 'It is difficult to obtain human life, and easy to fall into evil paths. Only by taking refuge in Shakyamuni Buddha and diligently practicing pure conduct can we meet again at the Dragon Flower Assembly. Life is limited, and I bid you a brief farewell.' On this day, he passed away without illness, at the age of eighty-odd years. Xuanzhang and others, following his last wishes, sent his body to the Shituo Forest outside Jianchun Gate to be given to birds and beasts. Three days later, they went to look, and his hungry appearance was lifelike, and no animals dared to approach. So they covered it with cakes and pastries. Overnight, there were traces of wolves and foxes, but they only ate the cakes and pastries, and his plump skin remained intact. Then, according to the cremation method of Tianzhu (ancient name for India), they cremated him. They collected the remaining ashes and built a white pagoda by the roadside. In spring and autumn, they offered incense and fire sacrifices, and his name was widely spread. 釋普聞 (Shi Puwen) (Dharma name). He was the third son of Emperor Xizong of Tang. He was born with auspicious signs, and his eyebrows and demeanor were like those in a painting. By nature, he did not eat meat or strong-smelling vegetables. Emperor Xizong loved him very much. However, because he had no intention of governing the world, all efforts to cultivate him ultimately could not change him. In the first year of Zhonghe, the world was in great chaos. Emperor Xizong fled to Shu. Princes and members of the imperial family all fled. Puwen shaved his head and traveled around, visiting the Chan master Shishuang Zhu. After talking with him, the Chan master sighed in amazement and said, 'You came by the power of your vows, but were born into a royal family. To escape and follow me is like a lotus in the fire.' Puwen entered the Chan master's room at night and asked about the special transmission of the patriarchs. The Chan master said, 'When I nod my head in agreement, I will tell you.' Puwen thus had an awakening. He stayed for several years, and then asked to travel to famous mountains. The Chan master said, 'Stop when you encounter 'Gan,' and stay when you encounter 'Chen'.' So he traveled far. Passing through Zhaowu, he arrived at Dagan. Looking at the top of the mountain from afar, it was lush and deep and beautiful. He asked the local elders, 'Is there anyone living there?' The elder said, 'There is a person named Chen Si, who has been living in seclusion there for a long time.' Puwen thus understood the Chan master's words, and cleared the grass to reach the mountain. As soon as Chen Si saw him, he shared his seat and lived together. Puwen then begged Chen Si for vegetable seeds, hoping to get a dou (ancient unit of volume, about 10 liters) or a hu (ancient unit of volume, about 100 liters). Chen Si said, 'Where would there be a dou or a hu, I'll give you a ge (ancient unit of volume, about 0.1 liters).'
。遂入山墾種。后谷口之人相謂曰。前日僧入山經今不出。必為虎所啖。往視之見茅廬一所。行者數人指呼百諾。而重岡復嶺菜已青矣。蓋耕種菜者。乃山神所投。行者乃虎也。陳嗣覺師之勝乃曰。吾居此每苦惡獸毒蟲之多。公來皆屏跡。道德非吾所及。吾種之緣其屬公乎。既而道德播聞緇徒雲集。遂成巨剎。忽有老人跪請曰。我乃龍也。家於此山以行雨。不職上天有罰當死。愿賜救護。師曰。汝得罪上帝我何能致力。雖然汝可易形來。俄化為小蛇。師以錫杖引入凈瓶。良久風雷挾坐榻山嶽搖振。師宴坐達旦。天宇澄霽蛇自瓶出。有頃復為老人形而謝曰。若非藉師法力則血肉腥穢此地矣。無以報德。山中無水何以安眾。當以水延師道場也。即于峻谷窮源刮成石穴涌泉一泓。始雖涓涓終焉衍溢。遂成一湖。今在半山龍湖之名。蓋始於此。冱寒不冰大旱不竭。其流四出灌溉田數百頃。邦人神之建祠其上。歲時享祀焉。今遇上元乃師誕辰。龍必朝謝有祥雲瑞氣之應。院之右十五里有隋義寧歐陽太守之廟。即今福善王也。廟食至是歷二百七十餘載。其神極靈禍福此邦。民敬畏之牲牢享祭無虛日。師見而閔焉。一日杖策之祠下。說偈見意。復與之約曰。能食素持不殺戒乃可為鄰。是夕里之父老夢神云。我今受禪師戒不復血食。祭
【現代漢語翻譯】 現代漢語譯本 於是（僧人）進入山中開墾種植。後來谷口的人們互相說道：『前些日子進入山中的僧人，到現在還沒有出來，一定是讓老虎給吃了。』前去察看，見到一間茅草屋，有幾個修行者聽從僧人的指揮，忙碌地應答，而且山坡上已經種滿了綠色的蔬菜。原來耕種蔬菜的，是山神所化，而那些修行者就是老虎。陳嗣覺禪師的聲望傳開后，（陳嗣覺禪師）說：『我住在這裡，常常苦於惡獸毒蟲太多，您來了之後，它們都消失了軌跡，道德修養我不如您。我所耕種的土地，應該歸您所有吧？』不久，他的道德聲名遠揚，僧人信徒雲集，於是形成了一座巨大的寺廟。忽然有一位老人跪著請求說：『我是一條龍，居住在這座山中負責行雨，因為失職，上天要懲罰我，我將要死了，希望您能賜予救護。』禪師說：『你得罪了上帝，我怎麼能幫得上忙呢？雖然如此，你可以改變形體過來。』隨即（老人）變成了一條小蛇，禪師用錫杖引導它進入凈瓶中。過了很久，風雷交加，連禪師的坐榻和山嶽都搖動震盪。禪師安穩地坐著直到天亮。天空晴朗，小蛇從瓶中出來，過了一會兒又變回老人的樣子，感謝說：『如果不是憑藉禪師的法力，我的血肉就要腥臭污穢這片土地了。沒有什麼可以報答您的恩德，山中沒有水，怎麼能安定大眾呢？我應當用水來延續禪師的道場。』隨即在陡峭的山谷的源頭，開鑿成一個石穴，涌出一泓泉水，開始時只是細流，最終變得充盈溢出，於是形成了一個湖泊。現在在半山腰的龍湖的名稱，大概就是從這裡開始的。極寒時節也不結冰，大旱之年也不幹涸，它的水流向四面八方，灌溉田地數百頃。當地百姓把龍當作神靈，在湖上建造祠廟，每年按時祭祀。現在遇到上元節，正是禪師的誕辰，龍一定會前來朝拜感謝，有祥雲瑞氣的應驗。寺院的右邊十五里，有隋朝義寧歐陽太守的廟，也就是現在的福善王。廟宇接受祭祀到這時已經有二百七十多年了。這位神靈非常靈驗，掌管著這個地方的禍福，百姓敬畏他，用牲畜祭祀，沒有一天空缺。禪師看到這種情況感到悲憫。有一天，禪師拄著枴杖來到祠廟下面，用偈語表達了自己的意思，又與神約定說：『能夠吃素，持守不殺生戒，才可以做鄰居。』當天晚上，村裡的父老們夢見神說：『我現在接受了禪師的戒律，不再享受血食祭祀了。』祭祀
【English Translation】 English version Thereupon, he entered the mountain to cultivate and plant. Later, the people at the valley entrance said to each other, 'The monk who entered the mountain some days ago has not come out until now. He must have been eaten by a tiger.' They went to check and saw a thatched hut, with several practitioners listening to the monk's commands and busily responding. Moreover, the mountain slopes were already planted with green vegetables. It turned out that the one cultivating the vegetables was a manifestation of the mountain god, and those practitioners were tigers. After the fame of Chan Master Chen Sijue spread, he said, 'I live here and often suffer from too many fierce beasts and poisonous insects. Since you came, they have all disappeared. My moral cultivation is not as good as yours. The land I cultivate should belong to you, right?' Soon, his virtuous reputation spread far and wide, and monks and believers gathered, thus forming a huge monastery. Suddenly, an old man knelt down and pleaded, 'I am a dragon, living in this mountain and responsible for bringing rain. Because of dereliction of duty, Heaven is punishing me, and I am about to die. I hope you can grant me protection.' The Chan Master said, 'You have offended God; how can I help you? Nevertheless, you can change your form and come over.' Immediately, (the old man) transformed into a small snake, and the Chan Master guided it into a clean bottle with his tin staff. After a long time, there was wind and thunder, and even the Chan Master's seat and the mountains shook and trembled. The Chan Master sat steadily until dawn. The sky was clear, and the small snake came out of the bottle, and after a while, it transformed back into the old man's form, thanking him and saying, 'If it were not for the Chan Master's Dharma power, my flesh and blood would have tainted this land with stench. There is nothing I can repay your kindness with. There is no water in the mountain; how can the masses be settled? I should use water to extend the Chan Master's Dharma practice.' Immediately, at the source of the steep valley, a stone cave was dug, and a spring of water gushed out. At first, it was just a trickle, but eventually, it became full and overflowing, thus forming a lake. The name 'Dragon Lake' (Long Hu) on the mountainside today probably originated from here. It does not freeze in extreme cold and does not dry up in severe drought. Its water flows in all directions, irrigating hundreds of acres of fields. The local people regard the dragon as a deity and built a shrine on the lake, offering sacrifices on time every year. Now, on the Lantern Festival, which is the Chan Master's birthday, the dragon will definitely come to pay homage and give thanks, with auspicious clouds and auspicious signs in response. Fifteen miles to the right of the monastery is the temple of Prefect Ouyang of Yining (Yining Ouyang Taishou) of the Sui Dynasty, who is now the King of Good Fortune (Fu Shan Wang). The temple has been receiving sacrifices for more than two hundred and seventy years. This deity is very efficacious, governing the fortunes and misfortunes of this place. The people revere him, and there is not a day without animal sacrifices. The Chan Master felt compassion for this situation. One day, the Chan Master came to the temple below with his staff, expressing his meaning in a verse, and also made an agreement with the deity, saying, 'Only if you can eat vegetarian food and uphold the precept of not killing can you be my neighbor.' That night, the elders of the village dreamed that the deity said, 'I have now received the Chan Master's precepts and will no longer enjoy blood sacrifices.' Sacrifices
我當如比丘飯足矣。如是易血食以齋羞。至今遵之。神人相安。神顯靈異。護持此山。或云。師嘗與神以道力角勝負。廟傍有松巨干參天。師舉手拗下拂地三匝。而神實拂其二。遂屈而從之。一日集徒曰。吾將他適。院事付聰教二門人。乃說偈曰。我逃世難來出家。宗師指示個歇處。住山聚眾三十年。對人不欲輕分付。今日分明說以君。我斂目時齊聽取。寺眾悽然堅請且為佛法住世。師曰。汝等豈不知達磨只履西歸普化全身脫去之旨耶。何以去來生滅視吾也。既而跨虎凌晨抵信州應供。到彼僧房集。供罷就長者更覓一分與行者。長者謂師獨行不諾所請。遂覓水一盂。噀杖為虎高馭而去。至開元寺。而龍湖寺僧至彼追之。乃祝之曰。吾不復歸山中。已有聰禪師矣。故龍湖無開山祖師之塔。惟有跨虎庵基。為古今之證。又有禪師照水自寫真像。至今存焉。敕謚圓覺禪師。凡有所禱其應如響。而院前有師所坐之杉。至今間生異花。
懷浚
釋懷浚者。不知何許人也。憨而且狂。乃逆知未來之事。其應如神。乾寧中無何至巴東。且能草書筆法天然。或於寺觀店肆壁書佛經道法。以至歌詩鄙俚之詞。靡不集其筆端矣。與之語阿唯而已。里人以神聖待之。刺史于公患其惑眾。繫獄詰之。乃以詩通狀。辭意在閩川之西東
【現代漢語翻譯】 現代漢語譯本： 我說：『我應當像比丘一樣，食物足夠就好。』 這樣就用素食代替血食來祭祀，至今仍然遵循這個規矩。神和人都相安無事。神顯現靈異，護持這座山。有人說，禪師曾經與神用道力較量勝負。廟旁邊有一棵松樹，巨大的樹幹直插雲霄。禪師舉手拗斷樹枝，讓它拂地三圈，而神實際上只拂了兩圈。於是神屈服而聽從禪師。有一天，禪師召集弟子說：『我將要到別處去。寺院的事情交給聰教這兩個門人。』 於是說了偈語：『我爲了逃避世間的災難而出家，宗師指示我一個安歇的地方。住在這山裡聚集大眾三十年，對於人我不願意輕易地交付。今天分明地告訴你們，我閉上眼睛的時候都要聽清楚。』 寺里的僧眾淒涼地懇請禪師暫時爲了佛法住在世上。禪師說：『你們難道不知道達磨只穿著一隻鞋子西歸，普化全身脫去的旨意嗎？為什麼要用去來生滅來看待我呢？』 之後禪師騎著老虎，在凌晨到達信州應供。到達那裡的僧房聚集處，供養完畢后，向長者再要一份食物給隨行的僧人。長者認為禪師獨自一人，不答應他的請求。於是禪師找來一盂水，噴在枴杖上，枴杖化為老虎，禪師高高地騎著老虎離去。到達開元寺。而龍湖寺的僧人到那裡追趕他。禪師就祝願說：『我不再回到山中，已經有聰禪師在那裡了。』 所以龍湖寺沒有開山祖師的塔，只有騎虎庵的遺址，作為古今的證明。又有禪師照水觀看自己的畫像，至今還存在。朝廷追封他為圓覺禪師。凡是有所祈禱，他的迴應就像回聲一樣迅速。而寺院前有禪師所坐的杉樹，至今還間或生長出奇異的花朵。
懷浚
釋懷浚，不知道是哪裡人。既憨厚又狂放，能夠預先知道未來的事情，應驗得像神一樣。乾寧年間，不知何時來到了巴東。而且擅長草書，筆法自然天成。有時在寺廟、道觀、店舖的墻壁上書寫佛經、道法，乃至歌詩、鄙俗的言辭，沒有不出現在他的筆下的。與他說話，他只是回答『阿唯』而已。當地人把他當作神聖看待。刺史于公擔心他迷惑百姓，把他關進監獄審問。懷浚就用詩歌來通報情況，詩歌的意思在閩川的西邊和東邊。
【English Translation】 English version: I should be like a Bhiksu (Buddhist monk) satisfied with enough food.' Thus, he replaced blood sacrifices with vegetarian offerings, a practice that continues to this day. The spirits and people live in harmony. The spirits manifest miraculous events, protecting this mountain. Some say that the master once competed with the spirit in terms of spiritual power. Beside the temple, there is a pine tree with a huge trunk reaching the sky. The master raised his hand, broke off a branch, and swept it around the ground three times, while the spirit only managed to sweep it twice. Consequently, the spirit yielded and obeyed him. One day, the master gathered his disciples and said, 'I am going elsewhere. I entrust the affairs of the monastery to the two disciples, Cong and Jiao.' Then he recited a verse: 'I came to leave home to escape worldly troubles. The master showed me a place to rest. I have lived in this mountain gathering the masses for thirty years. I am unwilling to lightly entrust myself to others. Today, I clearly tell you, listen carefully when I close my eyes.' The monks in the temple were sad and earnestly requested the master to stay in the world for the sake of the Dharma (Buddhist teachings). The master said, 'Don't you know the meaning of Bodhidharma (founder of Zen Buddhism) returning west with only one shoe and Puhua (Zen monk known for eccentric behavior) completely shedding his body? Why do you view me with coming and going, birth and death?' Afterwards, the master rode a tiger and arrived at Xinzhou at dawn to attend a feast. Upon arriving at the monks' quarters, after the offering, he asked the elder for another portion of food for the accompanying monks. The elder, thinking the master was alone, refused his request. So the master found a bowl of water, sprinkled it on his staff, and the staff transformed into a tiger, which he rode away on. He arrived at Kaiyuan Temple. The monks from Longhu Temple came to chase after him. The master then made a vow, saying, 'I will not return to the mountain. Zen Master Cong is already there.' Therefore, Longhu Temple does not have a pagoda for its founding patriarch, only the site of the Tiger-Riding Hermitage, as proof for all time. There is also a Zen master who looked at his own image in the water, which still exists today. The imperial court posthumously named him Zen Master Yuangjue (Perfect Enlightenment). Whatever is prayed for, the response is as swift as an echo. In front of the monastery, there is a cedar tree where the master used to sit, which still occasionally produces unusual flowers.
Huai Jun
The monk Huai Jun, it is not known where he came from. He was both simple and eccentric, and could foresee future events with uncanny accuracy. During the Qianning era (894-898 AD), he arrived in Badong at some point. He was also skilled in cursive script, with a natural and unforced style. He would write Buddhist scriptures, Daoist teachings, and even songs and vulgar lyrics on the walls of temples, monasteries, and shops. When spoken to, he would only reply 'Awei'. The local people treated him as a divine sage. The prefect Yu Gong, worried that he was misleading the people, imprisoned him and interrogated him. Huai Jun then sent a petition in the form of a poem, the meaning of which lay to the west and east of the Min River.
。然章句靡麗。州將異而釋之。又詳其旨疑在海中。疑為杯渡之流。行旅經過必維舟而謁。辨其上下峽之吉兇貿易經求物之利鈍。客子懇祈。惟書三五行終不明言。事後多驗。時荊南大校周崇賓謁之。書遺曰。付皇都勘爾。后入貢因王師南討。遂縶南府終就戮也。押牙孫道能謁之。書字付竹林寺。其年物故。營葬于古竹林寺基也。皇甫鉉知州。乃畫一人荷校一女子在傍。尋為娶民家女遭訟錮身入府矣。有穆昭嗣者。波斯種也。幼好藥術。隨父謁之。乃畫道士乘雲提一匏壺。書云。指揮使高某牒衙。推穆生后以醫術有效。南平王高從誨令其去道從儒。簡攝府衙。推屬王師伐荊州。浚乃為詩上南平王曰。馬頭漸入揚州路。親眷應須洗眼看。是年高氏輸誠于淮海遂解重圍。其他異跡多此類也。嘗一日題庭前芭蕉葉云。今日還債業。州縣無更勘窮往來多見殊不介意。忽為人所害身首異處。刺史為其茶毗焉。
辛七師
辛七師。陜人。辛其姓也。始為兒時甚謹肅。未嘗以狎弄為事。其父母俱異而憐之。十歲好浮圖氏法。日閱佛書。自能辨梵音不由師教。其後父為陜郡守。先是郡南有瓦窯七所。及父卒辛七哀毀甚。一日發狂遁去。其家僮跡其所往至郡南。見辛七在一瓦窯中端坐。身有奇光璨然若鍊金色。家僮驚異。次
【現代漢語翻譯】 現代漢語譯本：然而他的文章辭藻華麗。州將對他感到驚異並解釋他的話。又詳細推測他的意思，懷疑他身在海中，懷疑他是杯渡（Kumbhāṇḍa，一位傳奇僧人）的同類。旅行者經過，必定停船拜訪他，辨別上下峽的吉兇，貿易經商的順利與否。客人懇切祈求，他只寫三五行字，始終不明說。事後大多應驗。當時荊南大校周崇賓拜訪他，他寫字遺留說：『交給皇都勘察你。』後來周崇賓入貢，正趕上王師南征，於是被拘禁在南府，最終被處決。押牙孫道能拜訪他，他寫字交給竹林寺，孫道能當年就去世了，被安葬在古竹林寺的舊址。皇甫鉉擔任知州，他畫了一個人扛著枷鎖，一個女子在旁邊。不久皇甫鉉因為娶了民女而遭到訴訟，被囚禁入府。有穆昭嗣（Mu Zhaosi），是波斯人。從小喜歡醫藥之術，跟隨父親拜訪他。他畫了一個道士乘雲，提著一個葫蘆，寫道：『指揮使高某牒衙。』推薦穆生，後來因為醫術有效，南平王高從誨（Gao Conghui，五代十國時期南平國君）讓他棄道從儒，簡選攝理府衙。正趕上王師討伐荊州，浚（Jun，人名，此處指僧人）於是作詩獻給南平王說：『馬頭漸入揚州路，親眷應須洗眼看。』這年高氏向淮海輸誠，於是解除了重重包圍。其他的奇異事蹟多是此類。曾經有一天，他在庭前的芭蕉葉上題寫道：『今日還債業，州縣無更勘。』窮困潦倒往來，他多見而殊不介意。忽然被人殺害，身首異處。刺史為他火化。 辛七師（Xin Qishi，人名）。是陜西人。辛是他的姓。他小時候非常謹慎嚴肅，從不嬉戲玩鬧。他的父母都對他感到驚異並憐愛他。十歲時喜歡佛教的法門，每天閱讀佛經，自己就能辨別梵音，不用老師教導。後來他的父親擔任陜郡的郡守。先前郡南有七所瓦窯。等到父親去世，辛七哀傷毀容，非常悲痛。有一天，他發狂逃走。他的家僮尋找他的去向，到了郡南，看見辛七在一個瓦窯中端坐，身上有奇異的光芒，燦爛如同鍊金的顏色。家僮感到驚異。
【English Translation】 English version: However, his writings were ornate and beautiful. The prefects and generals were amazed by him and interpreted his words. They also speculated in detail about his meaning, suspecting that he was in the sea, and suspecting that he was of the same kind as Kumbhāṇḍa (a legendary monk). Travelers passing by would surely moor their boats to visit him, to discern the good and bad omens of the upper and lower gorges, and the success or failure of trade and commerce. Guests earnestly prayed, and he would only write three or five lines, never explicitly stating anything. Afterwards, most of it would come true. At that time, Zhou Chongbin, a senior officer of Jingnan, visited him, and he left a written message saying: 'Submit to the imperial capital to investigate you.' Later, when Zhou Chongbin paid tribute, it coincided with the imperial army's southern expedition, so he was imprisoned in the Southern Prefecture and eventually executed. Sun Daoneng, a clerk, visited him, and he gave a written message to Zhulin Temple. Sun Daoneng died that year and was buried at the old site of Zhulin Temple. Huangfu Xuan, the prefect, painted a picture of a man carrying a cangue with a woman beside him. Soon after, Huangfu Xuan was imprisoned in the prefecture due to a lawsuit for marrying a commoner's daughter. There was a man named Mu Zhaosi, who was of Persian descent. He loved medicine from a young age and visited him with his father. He painted a Taoist riding on clouds, carrying a gourd, and wrote: 'Commander Gao requests the yamen.' He recommended Mu Sheng, and later, because of his effective medical skills, Gao Conghui (King of Nanping during the Five Dynasties and Ten Kingdoms period) ordered him to abandon Taoism and follow Confucianism, and to select and manage the prefecture yamen. Coinciding with the imperial army's campaign against Jingzhou, Jun (a personal name, referring to the monk here) then wrote a poem to present to King Nanping, saying: 'The horse's head gradually enters the road to Yangzhou, relatives should wash their eyes and watch.' That year, the Gao family surrendered to Huaihai, thus lifting the heavy siege. Other strange deeds were mostly of this kind. Once, he wrote on a banana leaf in front of the courtyard: 'Today I repay my debts, the prefecture and county will no longer investigate.' He saw many impoverished people coming and going, but he did not care. Suddenly, he was murdered, his head separated from his body. The governor cremated him. Xin Qishi (a personal name), was from Shaanxi. Xin was his surname. When he was a child, he was very cautious and solemn, and never engaged in play. His parents were both amazed by him and loved him. At the age of ten, he liked the Buddhist Dharma, and read Buddhist scriptures every day. He could distinguish Sanskrit sounds himself, without being taught by a teacher. Later, his father served as the prefect of Shaan Prefecture. Previously, there were seven tile kilns south of the prefecture. When his father died, Xin Qishi was grief-stricken and disfigured, and very sad. One day, he went mad and ran away. His family servants searched for his whereabouts and arrived south of the prefecture, where they saw Xin Qishi sitting upright in a tile kiln, his body emitting a strange light, shining like refined gold. The family servants were amazed.
至窯。又見一辛七在焉。歷是七窯俱有一辛七在中。繇是陜人呼為辛七師。
簡師
云居道簡禪師。久入先云居之室。為堂中第一座。屬先云居將順寂。主事請問南堪繼嗣。居曰堂中簡。主事意謂令揀擇可當者。僉曰。第二座可然。且備禮請。第一座若謙讓即堅請第二座。師既密承授記略不辭免。即自持道具入方丈攝眾演法。主事等不愜素志。罔循規式。師察其情乃潛棄去。其夜安樂樹神號泣。詰旦主事大眾奔至麥莊。悔過哀痛請歸院。眾聞空中連聲唱曰。和尚來也。
契此
釋契此者。不詳氏族。或云四明人。形裁腲(乃罪切)脮(烏罪切)蹙額皤腹。言語無恒寢臥隨處。常以杖荷布囊入廛。市肆見物則乞。至於醯醬魚𦵔才接入口。分少許入囊。號為長汀子布袋師也。曾於雪中臥而身上無雪。人以此奇之。又嘗就人乞啜。其店則物售。袋囊中皆百一供身具也。示人吉兇必現相表兆。亢陽即曳高齒木屐市橋上豎膝而眠。水潦則系濕草屨。人以此驗知。以天覆中終於奉川鄉。邑人共埋之。後有他州見此僧。亦荷布袋行。江浙之間多畫其像焉。
阿足師
阿足師者。莫知其所來。形質癡濁神情不慧。時有所言靡不先覺。居雖無定多寓閿鄉。憧憧往來爭路禮謁。山嶽檀施曾不顧瞻。人
【現代漢語翻譯】 現代漢語譯本 至窯。又見到一位辛七（人名，具體含義不詳）在那裡。經過這七個窯，每個窯中都有一位辛七在。因此，陜地的人們稱他為辛七師。
簡師
云居道簡禪師，長期在先云居禪師的門下修行，是禪堂里的第一座。適逢先云居禪師即將圓寂，主持僧人請問誰可以繼承他的衣缽。先云居禪師說：『堂中簡。』主持僧人以為是讓他挑選可以勝任的人。大家一致認為第二座可以勝任，於是準備好禮儀去邀請。如果第一座謙讓，就堅決邀請第二座。道簡禪師已經秘密地接受了先云居禪師的授記，所以沒有推辭，自己拿著法器進入方丈室，帶領大家修行佛法。主持僧人等沒有達到原來的意願，不遵守規矩。道簡禪師察覺到他們的情緒，於是悄悄地離開了。當天晚上，安樂樹神哭泣。第二天早上，主持僧人和大眾跑到麥莊，後悔地哀求道簡禪師回到寺院。眾人聽到空中連續地唱道：『和尚來了！』
契此
釋契此（人名，佛教人物）的姓氏和籍貫不清楚，有人說是四明（地名，今浙江寧波）人。他的體型矮胖，額頭皺起，肚子很大。說話沒有定準，睡覺的地方也不固定。經常用枴杖挑著布袋到街市上。看到什麼東西就乞討，即使是醋、醬、魚、肉，只要碰到嘴，就分一點放到布袋里。人們稱他為長汀子布袋師。曾經在雪地裡睡覺，身上卻沒有雪，人們因此覺得他很神奇。又曾經向人乞討飲料，那家店舖的貨物就賣得好。他的布袋里裝滿了各種生活用品。他向人們預示吉兇，一定會顯現出相應的徵兆。天旱的時候，他就穿著高齒木屐在市橋上豎起膝蓋睡覺。水澇的時候，他就係著濕草鞋。人們用這些來驗證他預示的準確性。天覆年間，他圓寂于奉川鄉。當地人一起把他埋葬了。後來有人在其他州見到這位僧人，也挑著布袋行走。江浙一帶的人們大多畫他的畫像。
阿足師
阿足師（人名，佛教人物），不知道他從哪裡來。他的外表看起來癡呆愚笨，神情也不聰明。但是他時常說出一些話，沒有不應驗的。他居住的地方不固定，大多在閿鄉（地名，今河南靈寶）。人們來來往往，爭著在路上禮拜他。即使是山嶽和檀施，他也不在意。
English version To the Kiln. He also saw a Xinqi (person's name, specific meaning unknown) there. Passing through these seven kilns, each kiln had a Xinqi in it. Therefore, the people of Shaanxi called him Master Xinqi.
Master Jian
Chan Master Daojian of Yunju Monastery had been practicing under the late Chan Master Yunju for a long time and was the first seat in the meditation hall. When the late Chan Master Yunju was about to pass away, the managing monks asked who could inherit his mantle. Chan Master Yunju said, 'Jian in the hall.' The managing monks thought he was asking them to choose someone suitable. Everyone agreed that the second seat was capable, so they prepared the proper ceremonies to invite him. If the first seat declined, they would firmly invite the second seat. Chan Master Daojian had already secretly received the prediction from the late Chan Master Yunju, so he did not decline. He took his Dharma implements and entered the abbot's room to lead everyone in practicing the Dharma. The managing monks and others did not achieve their original intentions and did not follow the rules. Chan Master Daojian noticed their emotions and quietly left. That night, the Anle tree spirit cried. The next morning, the managing monks and the assembly ran to Maizhuang, repenting and pleading for Chan Master Daojian to return to the monastery. The crowd heard a continuous voice in the air chanting, 'The Abbot is coming!'
Qici
The surname and origin of Shi Qici (person's name, Buddhist figure) are unknown. Some say he was from Siming (place name, present-day Ningbo, Zhejiang). He was short and fat, with a wrinkled forehead and a large belly. His words were inconsistent, and his sleeping place was not fixed. He often carried a cloth bag on a staff to the market. He begged for whatever he saw, and even if it was vinegar, soy sauce, fish, or meat, as soon as it touched his mouth, he would put a little into the bag. People called him the Cloth Bag Master of Changtingzi. He once slept in the snow, but there was no snow on his body, so people thought he was magical. He also once begged for a drink from someone, and that shop's goods sold well. His cloth bag was full of various daily necessities. He predicted good and bad fortune for people, and he would always show corresponding signs. In times of drought, he would wear high-toothed wooden clogs and sleep with his knees raised on the market bridge. In times of flooding, he would tie wet straw sandals. People used these to verify the accuracy of his predictions. During the Tianfu era, he passed away in Fengchuan Township. The local people buried him together. Later, someone saw this monk in another state, also carrying a cloth bag. People in the Jiangzhe area mostly painted his portrait.
Master Azu
Master Azu (person's name, Buddhist figure), it is not known where he came from. His appearance was dull and foolish, and his expression was not intelligent. However, he often said things that always came true. His place of residence was not fixed, mostly in Wenxiang (place name, present-day Lingbao, Henan). People came and went, vying to pay homage to him on the road. Even mountains and offerings, he did not care about them.
【English Translation】 English translation line 1 English translation line 2
或憂或疾。獲其指南者其驗神速。時陜州有富室張臻者。財積巨萬。止有一男年可十七。生而愚騃。既攣手足。既懵言語。惟嗜飲食口如溪壑。父母鐘愛盡力事之。迎醫求藥不遠千里。十數年後家業殆盡。或有謂曰。阿足賢聖見世諸佛。何不投告。希其痊除。臻與其妻來抵閿鄉。叩頭抆淚求其拯濟。阿足久之。謂臻曰。汝冤未散尚須十年。愍汝勤虔為汝除去。即令選日于河上致齋廣召眾多同觀度脫。仍令赍致其男亦赴道場。時眾謂神通。而觀者如堵跂竦之際阿足則指壯力者三四人。扶拽其子投之河流。臻洎舉會之人莫測其為。阿足顧謂臻曰。為汝除災矣。久之其子忽于下流十數步外立於水面。戟手謂其父母曰。與爾冤仇宿世緣業。賴逢聖者遽此解揮。儻或不然未有畢日。挺身高呼都不愚癡。須臾沉水不知所適。
惟靖
釋惟靖。吳門人也。年三十許入國寧寺巡僧房。唱曰。要人出家請留。下至經藏院。見二眾阇黎大德慧政。便跪拜伸誠愿容執侍。政公允納與翦飾。于天臺受具。嘗侵星赴禪林寺晨粥。而多虎豹隨到寺門。虎踞地若伺候。靖出復隨。遲明巨跡極多。靖恐人知以鋤滅虎跡。俄患背疽困睡。有鴆鳥糞于瘡所。非久全愈。又虞冰雪備粳粒半鬥。每日以銚合菜煮食。置粳于地窖中。過期用米常滿不耗
【現代漢語翻譯】 現代漢語譯本 或憂愁或疾病。獲得那指路明燈的人，其應驗神速。當時陜州有個富戶叫張臻（人名），家財萬貫。只有一個兒子，年紀大約十七歲，生來就愚笨癡呆，手腳攣縮，不通曉言語，只喜歡吃喝，食量大如山谷。父母非常疼愛，盡心盡力地侍候他，延請醫生，尋求藥物，不遠千里。十幾年后，家業幾乎耗盡。有人對他說：『阿足（人名，或指有道高僧）是賢聖，是現世的諸佛，何不去向他求告，希望他能治好你的兒子？』張臻和他的妻子來到閿鄉，叩頭擦淚，請求阿足救助。阿足過了很久，對張臻說：『你的冤孽未消，尚需十年。可憐你一片虔誠，我為你除去這災禍。』隨即讓人選擇吉日，在河邊設齋，廣邀眾人一同觀看這場度脫儀式。又讓人把他的兒子也帶到道場。當時眾人稱讚阿足神通廣大，觀看的人像墻一樣擁擠，踮起腳尖。阿足就指著三四個壯漢，讓他們扶著、拽著他的兒子，把他扔到河裡。張臻和在場的所有人都不知道他要做什麼。阿足回頭對張臻說：『我為你除去災禍了。』過了很久，他的兒子忽然在下游十幾步遠的地方，站在水面上，用手指著他的父母說：『我和你們的冤仇是前世的因緣業力，幸虧遇到聖者，才得以迅速化解。如果不是這樣，冤冤相報何時了。』說完，挺直身子高聲呼喊，一點也不愚癡。一會兒就沉入水中，不知去了哪裡。
惟靖（人名）
釋惟靖（人名），吳門（地名）人。三十歲左右進入國寧寺（寺廟名）巡視僧房。他高聲唱道：『要人出家的請留步。』下到經藏院（寺廟機構名），見到二眾阇黎（佛教用語，指僧人）大德慧政（人名），便跪拜，表達誠意，希望能夠侍奉他。慧政公允許了他的請求，為他剃度。他在天臺山（地名）受了具足戒。他曾經在凌晨星星還未消失的時候，趕到禪林寺（寺廟名）吃早粥，常常有虎豹跟隨他到達寺門。老虎蹲在地上，好像在等候他。惟靖出來，老虎又跟隨他。天亮后，地上留下很多巨大的虎爪印。惟靖害怕別人知道，就用鋤頭把虎跡剷平。不久，他患了背疽，睏倦地睡著了。有鴆鳥（傳說中的毒鳥）把糞便排在他的瘡口上，沒過多久，竟然痊癒了。他又擔心冰雪天氣，就準備了半斗粳米。每天用銚（一種烹飪器具）和蔬菜一起煮著吃。把粳米放在地窖中，過期再用，米常常是滿的，不會減少。
【English Translation】 English version Either worried or ill. Those who obtain its guidance experience rapid results. At that time, in Shaanxi Province, there was a wealthy man named Zhang Zhen (person's name), whose wealth amounted to millions. He had only one son, about seventeen years old, who was born foolish and idiotic, with contracted hands and feet, and unable to speak. He only loved to eat and drink, his appetite like a ravine. His parents doted on him and served him with all their might, seeking doctors and medicine from afar. After more than ten years, their family fortune was almost exhausted. Someone said, 'Azu (person's name, or refers to a virtuous monk) is a sage, a living Buddha. Why not appeal to him, hoping for a cure?' Zhang Zhen and his wife arrived in Wenxiang, kowtowing and wiping away tears, begging for his help. After a long time, Azu said to Zhang Zhen, 'Your grievances have not yet dissipated and still require ten years. Pitying your diligence and piety, I will remove this disaster for you.' He immediately ordered the selection of an auspicious day to hold a fast on the riverbank, widely inviting many people to witness the deliverance ceremony. He also ordered that his son be brought to the ritual site. At that time, the crowd praised his divine powers, and the onlookers were as crowded as a wall, craning their necks. Azu then pointed to three or four strong men, instructing them to support and drag his son, throwing him into the river. Zhang Zhen and everyone present did not understand what he was doing. Azu turned to Zhang Zhen and said, 'I have removed the disaster for you.' After a long time, his son suddenly stood on the water surface a dozen steps downstream, pointing at his parents and saying, 'The grievances and enmity between us are from past lives' karma. Fortunately, we encountered a sage who quickly resolved them. If not, there would be no end to the cycle of revenge.' He straightened his body and shouted loudly, not foolish at all. In a moment, he sank into the water, disappearing without a trace.
Wei Jing (person's name)
Shi Wei Jing (person's name) was a native of Wumen (place name). Around the age of thirty, he entered Guoning Temple (temple name) to inspect the monks' quarters. He chanted loudly, 'Those who wish to renounce the world, please stay.' He went down to the Sutra Repository (temple institution name) and saw the virtuous monk Huizheng (person's name) of the assembly, and knelt down, expressing his sincere desire to serve him. Master Huizheng accepted his request and tonsured him. He received the full precepts at Mount Tiantai (place name). He once went to Chanlin Temple (temple name) for morning congee before the stars disappeared, and often tigers and leopards followed him to the temple gate. The tigers squatted on the ground, as if waiting for him. When Wei Jing came out, they followed him again. At dawn, there were many huge tiger paw prints on the ground. Wei Jing, fearing that people would find out, used a hoe to erase the tiger tracks. Soon after, he suffered from a carbuncle on his back and fell into a drowsy sleep. A zhen bird (legendary poisonous bird) defecated on his wound, and before long, he was completely healed. He also worried about icy and snowy weather, so he prepared half a dou of japonica rice. Every day, he cooked it with vegetables in a pot. He stored the japonica rice in a cellar, and when he used it after the expiration date, the rice was always full and never diminished.
。靖乃筑之而云。吾被此物知非理也。卒時年七十餘。
齊州僧
史論在齊州時出獵。至一縣界憩蘭若中。覺桃香異常訪其僧。僧不及隱。言近有人施二桃。因從經案下取出獻論。大如飯碗。論時饑盡食之。核大如雞卵。論因詰其所自。僧笑曰。向實謬言之。此桃去此十餘里。道路危險。貧道偶行腳見之。覺異因掇數枚。論曰。請去騎從與和尚偕往。僧不得已導論北出。荒榛中經五里許抵一水。僧曰。恐中丞不能渡此。論志決往。乃依僧解衣。載之而浮登岸。又經西北涉二水。上山越澗數里。至一處。瀑泉怪石非人境也。有桃數百株。枝幹掃地高二三尺。其香破鼻。論與僧各食一蒂。腹飽矣。論解衣將盡力包之。僧曰。此或靈境不可多取。貧道常聽長老說。昔有人亦嘗至此。懷五六枚迷不得出。論亦疑僧非常。取兩顆而返。僧切戒論勿言。論至州使招僧。僧已逝矣。
蜆子和尚
京兆蜆子和尚。事蹟頗異居無定所。自印心於洞山。混俗閩川。不畜道具。不循律儀。冬夏一納。逐日沿江岸。采掇蝦蜆以充其腹。暮即宿東山白馬廟紙錢中。居民自為蜆子和尚。華嚴靜禪師聞之慾決真假。先潛入紙錢中。深夜師歸。嚴把住曰。如何是祖師西來意。師遽答曰。神前酒檯盤。嚴放手曰。不虛與我同根生
【現代漢語翻譯】 現代漢語譯本：靖於是建造了它，並說：『我因為這個東西才知道自己是不講道理的。』去世時七十多歲。
齊州僧人
史論在齊州的時候去打獵，到達一個縣的邊界，在一個蘭若（寺廟的別稱）中休息。他覺得桃子的香味非常特別，就去詢問僧人。僧人來不及隱瞞，說：『最近有人送來兩個桃子。』於是從經書桌子下面取出獻給史論。桃子大如飯碗。史論當時很餓，全部吃掉了。桃核大如雞蛋。史論於是追問桃子的來歷。僧人笑著說：『剛才實在說謊了。這桃子離這裡有十幾里路，道路危險。貧道偶爾行走，看見了它，覺得奇異，於是摘了幾枚。』史論說：『請讓我的騎從與和尚一同前往。』僧人不得已引導史論向北走。在荒蕪的草叢中走了五里多路，到達一條河邊。僧人說：『恐怕中丞（官名，此處指史論）不能渡過這條河。』史論決心前往，於是按照僧人的指示脫下衣服，讓僧人揹著他漂浮過河，登上岸。又經過西北方向，涉過兩條河，上山越過山澗幾里路，到達一個地方。那裡有瀑布泉水，奇特的石頭，不是人間景象。有桃樹幾百棵，樹枝樹幹低矮到掃地，高二三尺。那香味撲鼻而來。史論與僧人各自吃了一個桃子的蒂，肚子就飽了。史論脫下衣服，打算盡力包裹桃子。僧人說：『這裡或許是靈異的地方，不可多取。貧道常常聽長老說，以前有人也曾經到過這裡，懷揣五六個桃子，迷路出不來。』史論也懷疑僧人不是普通人，取了兩顆桃子就返回了。僧人再三告誡史論不要說出去。史論回到州里，派人去召見僧人，僧人已經去世了。
蜆子和尚
京兆（地名）的蜆子和尚，事蹟非常奇異，居住沒有定所。自從在洞山（地名）印心（領悟佛法）之後，就混跡于閩川（福建一帶）。不蓄置任何法器，不遵守任何律儀，冬夏只穿一件衲衣。每天沿著江岸，採拾蝦蜆來充飢。晚上就睡在東山白馬廟的紙錢堆里。居民們自己稱他為蜆子和尚。華嚴靜禪師聽說了這件事，想要辨別真假。先偷偷潛入紙錢堆里。深夜，蜆子和尚回來了。華嚴靜禪師一把抓住他說：『如何是祖師西來意？』蜆子和尚立刻回答說：『神前酒檯盤。』華嚴靜禪師放開手說：『不枉與我同根生。』
【English Translation】 English version: Jing then built it and said, 'I knew I was being unreasonable because of this thing.' He died at the age of seventy-odd.
The Monk of Qizhou
When Shi Lun was in Qizhou, he went hunting. He arrived at the border of a county and rested in a Lanruo (another name for a temple). He felt the fragrance of peaches was exceptionally strong, so he inquired of the monk. The monk couldn't hide it and said, 'Recently someone offered two peaches.' So he took them out from under the scripture table and presented them to Shi Lun. The peaches were as big as rice bowls. Shi Lun was hungry at the time and ate them all. The pits were as big as chicken eggs. Shi Lun then questioned where they came from. The monk smiled and said, 'I was actually lying just now. These peaches are more than ten li (Chinese mile) away from here, and the road is dangerous. This poor monk happened to be walking and saw them, and felt they were unusual, so he picked a few.' Shi Lun said, 'Please let my cavalry accompany the monk to go together.' The monk had no choice but to guide Shi Lun north. After walking more than five li in the desolate bushes, they arrived at a river. The monk said, 'I'm afraid Zhongcheng (official title, here referring to Shi Lun) cannot cross this river.' Shi Lun was determined to go, so he took off his clothes according to the monk's instructions, and the monk carried him floating across the river and onto the shore. Then they went northwest, crossed two rivers, climbed mountains and crossed streams for several li, and arrived at a place. There were waterfalls and strange rocks, not a human realm. There were hundreds of peach trees, with branches and trunks sweeping the ground, two or three chi (Chinese feet) high. The fragrance was overwhelming. Shi Lun and the monk each ate a peach pit, and their stomachs were full. Shi Lun took off his clothes and planned to wrap the peaches as much as possible. The monk said, 'This may be a spiritual place, so don't take too much. This poor monk often heard the elders say that someone once came here, carrying five or six peaches, and got lost and couldn't get out.' Shi Lun also suspected that the monk was not an ordinary person, so he took two peaches and returned. The monk repeatedly warned Shi Lun not to tell anyone. When Shi Lun returned to the state, he sent someone to summon the monk, but the monk had already passed away.
The Venerable Xianzi
The Venerable Xianzi of Jingzhao (place name) had very strange deeds and lived in no fixed place. Since he imprinted his mind (enlightened to the Dharma) at Dongshan (place name), he mingled with the common people in Minchuan (the area of Fujian). He did not possess any Dharma instruments, nor did he follow any precepts, wearing only one patched robe in winter and summer. Every day he went along the riverbank, collecting shrimp and shellfish to fill his stomach. At night he slept in the paper money pile of the Baima Temple in Dongshan. The residents themselves called him Venerable Xianzi. Chan Master Huayan Jing heard about this and wanted to determine whether it was true or false. He first secretly sneaked into the paper money pile. Late at night, Venerable Xianzi returned. Chan Master Huayan Jing grabbed him and said, 'What is the meaning of the Patriarch's coming from the West?' Venerable Xianzi immediately replied, 'The wine tray in front of the gods.' Chan Master Huayan Jing let go and said, 'It is not in vain that we were born from the same root.'
。嚴后赴莊宗詔入長安。師已先至。每日歌唱自拍。或乃佯狂。泥雪去來俱無軌跡。厥後不知所終。
扣冰古佛
扣冰澡光古佛。初參雪峰。峰曰。子異日必為王者師。后自鵝湖歸溫嶺結庵繼居將軍巖。二虎侍側。神人獻地。為瑞巖院。學者爭集。嘗謂眾曰。古聖修行須憑苦節。吾今夏則衣楮。冬則扣冰而浴。故世人號為扣冰古佛。后住靈曜。天成三年應閩王之召。延居內堂。敬拜曰。謝師遠降。賜茶次師提起橐子曰。大王會么。曰不會。曰人王法王各自照了。留十日以疾辭。至十二月二日。沐浴升堂告眾而逝。王與道俗備香薪荼毗。祥耀滿山。收舍利塔于瑞巖正寢。謚妙應法威慈濟禪師。自是至今遠近祈禱靈異非一。
全宰
釋全宰。俗姓沈氏。錢唐人也。孩抱之間不喜葷血。其母累睹善徴。勸投徑山法濟大師削染。及修禪觀亭亭高竦不雜風塵。慕十二頭陀以飾其行。諺曰。宰道者焉。迨乎諸方參請。得石霜禪師印證密加保任。入天臺山闇巖。以永其志也。伊巖與寒山子所隱對峙。皆魑魅木怪所叢萃其間。宰之居也。二十餘年。惡鳥革音山精讓窟。出入經行鬼神執役。或掃其路。或侍其傍。或代汲泉。或供菜果。時時人見宰未嘗言后終於鎮國院。
延壽
僧延壽。字沖玄。總
【現代漢語翻譯】 現代漢語譯本： 嚴後接受莊宗的詔令前往長安，延壽禪師已經先到了。他每日歌唱，有時裝瘋賣傻，在泥濘和雪地裡來去無蹤。之後便不知所終。
扣冰古佛（Koubing Ancient Buddha）： 扣冰澡光古佛最初參訪雪峰禪師（Xuefeng Chan Master）。雪峰禪師說：『你將來必定會成為王者的老師。』 後來他從鵝湖（Ehu）返回溫嶺（Wenling），結廬居住在將軍巖（Jiangjun Rock），有兩隻老虎侍奉在側，神人獻地，建立了瑞巖院（Ruiyan Monastery），學者們爭相聚集。他曾對眾人說：『古代聖賢修行必須憑藉艱苦的節操。我現在夏天穿粗布衣，冬天敲冰洗浴。』 因此世人稱他為扣冰古佛。後來他住在靈曜（Lingyao）。天成三年，應閩王（Min King）的邀請，被迎入內堂。閩王恭敬地拜見他說：『感謝禪師遠道而來。』 賜茶時，禪師提起行囊說：『大王會么？』 閩王說：『不會。』 禪師說：『人王和法王各自照見自己。』 住了十天，禪師以生病為由告辭。到了十二月二日，沐浴后升堂告別眾人而逝世。閩王與僧俗準備香柴火化，祥光照滿山野。收取捨利，建塔于瑞巖正寢。謚號為妙應法威慈濟禪師（Miaoying Fawei Ciji Chan Master）。自此至今，遠近的人們祈禱，靈驗的事蹟數不勝數。
全宰（Quan Zai）： 釋全宰，俗姓沈，是錢塘（Qiantang）人。還在襁褓之中就不喜歡葷腥。他的母親多次看到吉祥的徵兆，勸他到徑山法濟大師（Jingshan Faji Grand Master）處剃度出家。等到他修習禪觀，身姿挺拔高聳，不沾染世俗塵埃。他效仿十二頭陀來修飾自己的行為。俗話說：『宰道者啊。』 等到他到各處參訪請益，得到石霜禪師（Shishuang Chan Master）的印證，秘密地加以保護和信任。他進入天臺山（Tiantai Mountain）的闇巖（An Rock），以實現自己的志向。闇巖與寒山子（Hanshanzi）所隱居的地方遙遙相對，都是魑魅木怪聚集的地方。全宰居住在那裡二十多年，惡鳥改變了叫聲，山精讓出了洞穴。他出入經行，鬼神都為他執役，有的為他掃路，有的侍立在他身旁，有的代替他汲水，有的供奉菜果。時常有人見到他，但他從未說過什麼。最終圓寂于鎮國院（Zhenguo Monastery）。
延壽（Yanshou）： 僧人延壽，字沖玄（Chongxuan），總
【English Translation】 English version: Yan Hou received Emperor Zhuangzong's decree to go to Chang'an. The master Yanshou had already arrived. He sang every day, sometimes feigning madness, coming and going without a trace in the mud and snow. After that, his whereabouts were unknown.
Koubing Ancient Buddha: The Koubing Zhaoguang Ancient Buddha initially visited Chan Master Xuefeng. Xuefeng said, 'You will surely become a teacher of kings in the future.' Later, he returned from Ehu to Wenling, built a hermitage and lived in Jiangjun Rock, with two tigers serving by his side. A deity offered land, and the Ruiyan Monastery was established, attracting scholars who gathered eagerly. He once said to the assembly, 'Ancient sages had to rely on hardship to cultivate. Now I wear coarse cloth in summer and knock on ice to bathe in winter.' Therefore, the world called him Koubing Ancient Buddha. Later, he lived in Lingyao. In the third year of Tiancheng, he was invited by the Min King and welcomed into the inner hall. The Min King respectfully greeted him, saying, 'Thank you, Master, for coming from afar.' While offering tea, the master picked up his bag and said, 'Does the Great King understand this?' The Min King said, 'I do not.' The master said, 'The human king and the Dharma king each illuminate themselves.' After staying for ten days, the master resigned due to illness. On the second day of December, after bathing, he ascended the hall, bid farewell to the assembly, and passed away. The Min King and the monastic and lay communities prepared fragrant firewood for cremation, and auspicious light filled the mountains. His relics were collected, and a pagoda was built in the main hall of Ruiyan. He was posthumously named Chan Master Miaoying Fawei Ciji. Since then, people from far and near have prayed, and the miraculous events have been countless.
Quan Zai: The monk Quan Zai, whose lay surname was Shen, was a native of Qiantang. Even in infancy, he disliked meat and blood. His mother repeatedly saw auspicious signs and encouraged him to be tonsured and ordained under Grand Master Faji of Jingshan. When he practiced Chan contemplation, his figure was tall and upright, untouched by worldly dust. He imitated the twelve ascetics to adorn his conduct. As the saying goes, 'The Daoist Zai.' When he went to various places to visit and seek instruction, he received the seal of approval from Chan Master Shishuang, who secretly protected and trusted him. He entered the An Rock of Tiantai Mountain to fulfill his aspirations. The An Rock and the place where Hanshanzi lived in seclusion faced each other, both places where goblins and tree spirits gathered. Quan Zai lived there for more than twenty years, the evil birds changed their calls, and the mountain spirits yielded their caves. He went in and out, walking and practicing, and the ghosts and spirits served him, some sweeping his path, some standing by his side, some drawing water for him, and some offering vegetables and fruits. People often saw him, but he never said anything. He eventually passed away at Zhenguo Monastery.
Yanshou: The monk Yanshou, whose style name was Chongxuan, was the general
角誦法華經。五行俱下。六旬而畢。投四明翠巖禪師出家。衣無繒纊食無重味。復往參韶國師發明心要。嘗謂曰。汝與元帥有緣。他日當大作佛事。惜吾不及見耳。初住天臺智者巖。九旬習定。有鳥斥鷃巢于衣裓(苦得切)後於國清行法華懺。夜見神人持戟而入。師訶之曰。何得擅入。對曰。久積善業方到此中。夜半繞像見普賢前蓮花在手。遂上智者巖作二鬮。一曰一生禪定。二曰誦經萬善莊嚴凈土。乃冥心精禱得誦經萬善。乃至七度。於是一意專修凈業。振錫金華天柱峰誦經三載。禪觀中見觀音以甘露灌其口。遂獲辨才。初演法于雪竇。建隆元年忠懿王請住靈隱。二年遷永明。日課一百八事未嘗暫廢。學者參問。指心為宗以悟為則。日暮往別峰行道唸佛。旁人聞螺貝天樂之聲。忠懿王嘆曰。自古求西方者未有如此之專功也。乃為立西方香嚴殿以成其志。居永明十五年。弟子一千七百人。常與眾受菩薩戒。夜施鬼食晝放生命。皆悉迴向莊嚴凈土。時人號為慈氏下生。開寶八年二月二十六日晨起焚香告眾加趺而化。
全清
釋全清越人也。得密藏禁咒之法。能厭劾鬼神。時有市儈王家之婦患邪氣。言語狂倒。或啼或笑。如是數歲。召浦治之。乃縛草人長尺餘。衣以五彩。置之於壇。咒禁之良久。婦言。乞命
。遂志之曰。頃歲春日于禹祠前相附耳。如師不見殺即放之遠去。清乃取一䍌(步后切)以鞭驅芻。靈入其中而呦呦有聲。緘器口以六乙泥。朱書符印之瘞于桑林之下。戒家人勿動之。婦人病差。經五載后值劉漢宏與董昌隔江而相持越城陷。人謂此為窖(音教)藏。掘打䍌破。見一鴉闖(音朕)然飛出。立於桑杪。而作人語曰。今得見日光矣。時清公已卒也。
自新
釋自新。姓孫氏。臨淄人也。濯戒尋師曾無懈廢。聞膺禪師化被鐘陵。往參問焉。從云居長往回錫隱廣德山中。屬兩浙文穆王錢氏率吏士躬征苑陵入山寺。群僧皆竄。唯新晏如。問曰。何不避。對曰。東西俱是賊。令老僧去何處逃避。王驚其訏直回戈遣歸。見武肅王問之。言無所屈加之高行。造應瑞院居之。假號曰廣現大師。初新嘗入宣城山採藥。穿洞深去。始則阇昧尋見日分明。行僅數里。洞側有別竅。溪水泛泛然。隈一大松枝下有草菴。一僧雪眉擁衲坐禪。旁有一磬火器。新擊磬遂開目驚曰。嘻師何緣至此。乃陳行止揖坐。取石敲火煎茗。香味可愛。日將夕矣。僧讓庵令新宿。顧其僧上松巔大巢內。聞念法華經聲甚清亮。逡巡又咄罵云。此群畜生毛類何苦生人恐怖。速歸林薄不宜輒出叱去。新窺之乃虎豹弭耳而去。明日謂其僧曰。愿在此
【現代漢語翻譯】 現代漢語譯本：於是，他下定決心說：『前些年春日，在禹祠前，（那妖怪）附耳低語。如果師父您不殺它，就把它放逐到遠方。』於是清公拿了一個瓦罐（䍌，bù hòu qiè），用鞭子驅趕用草紮成的人偶。那妖怪進入瓦罐中，發出呦呦的叫聲。用六乙泥封住瓦罐口，用硃砂寫上符印，埋在桑樹林下，告誡家人不要動它。婦人的病就好了。過了五年，正趕上劉漢宏與董昌隔江對峙，越城被攻陷。人們認為這是埋藏的寶藏（窖，音jiào）。挖開打破瓦罐，看見一隻烏鴉突然（闖，音zhèn）飛出，停在桑樹梢上，並且說人話：『今天終於見到日光了！』當時清公已經去世了。 現代漢語譯本：釋自新，姓孫，是臨淄人。他認真地持戒，尋訪老師，從不懈怠。聽說膺禪師在鐘陵教化一方，就前去參拜請教。後來從云居山長久地回到廣德山中隱居。當時正趕上兩浙文穆王錢氏率領官吏士兵親自征討苑陵，進入山寺。眾僧都逃走了，只有自新安然不動。文穆王問：『為什麼不躲避？』自新回答說：『東西兩邊都是賊寇，讓老僧我往哪裡逃？』文穆王驚訝於他的坦率正直，調轉軍隊讓他回去。文穆王見到武肅王，武肅王問起此事，自新言語沒有屈服，武肅王更加敬重他的高尚品行，建造應瑞院讓他居住，尊稱他為廣現大師。當初，自新曾經進入宣城山採藥，穿過一個很深的洞穴。開始時一片黑暗，漸漸地看見陽光變得明亮。走了大約幾里路，洞穴旁邊有一個岔洞，溪水潺潺流動。在一個很大的松樹枝杈下，有一個草菴。一個眉毛雪白的僧人披著袈裟坐在那裡禪修。旁邊有一個磬和火器。自新敲了一下磬，那僧人就睜開眼睛，驚訝地說：『嘻！師父您怎麼會到這裡？』於是講述了自己的來歷，互相作揖落座。那僧人取來石頭敲擊生火，煎煮茶水，香味非常誘人。太陽快要落山了，僧人讓出自新在草菴里過夜，自己卻登上松樹頂端的大鳥巢里。自新聽到唸誦《法華經》的聲音非常清晰響亮。過了一會兒，又呵斥罵道：『你們這些畜生毛類，何苦要讓人感到恐怖？快回到樹林里去，不應該隨便出來！』自新偷偷地看，只見虎豹都收斂了耳朵離開了。第二天，自新對那僧人說：『我願意在這裡…』
【English Translation】 English version: Thereupon, he resolved, saying, 'In the spring of yesteryear, before the Yu Shrine, (the demon) whispered in my ear. If you, Master, do not kill it, then banish it far away.' So Qing took a pottery jar (䍌, bù hòu qiè), and used a whip to drive a straw effigy. The demon entered the jar, making 'yoyo' sounds. He sealed the jar's mouth with Six-Yi mud, wrote a vermilion talisman, and buried it beneath the mulberry grove, warning his family not to move it. The woman's illness improved. Five years later, Liu Hanhong and Dong Chang were confronting each other across the river, and Yuecheng fell. People thought this was a hidden treasure (窖, pronounced jiào). They dug up and broke the jar, and a crow suddenly (闖, pronounced zhèn) flew out, perched on the tip of a mulberry tree, and spoke in human language, 'Today I finally see the sunlight!' At that time, Qing had already passed away. English version: The monk Zixin, whose surname was Sun, was a native of Linzi. He diligently observed the precepts and sought teachers without ever slacking. Hearing that Chan Master Ying was transforming the region of Zhongling, he went to pay his respects and seek instruction. Later, after a long stay at Yunju Mountain, he returned to Guangde Mountain to live in seclusion. At that time, King Qian of Wenzhou of the Two Zhe Provinces was leading officials and soldiers to personally conquer Yuanling, entering the mountain temple. All the monks fled, except for Zixin, who remained calm. The king asked, 'Why don't you flee?' Zixin replied, 'The east and west are both bandits; where should this old monk flee to?' The king was surprised by his frankness and integrity, turned his army around, and allowed him to return. The King of Wen saw the King of Wusu, and the King of Wusu asked about this matter. Zixin's words were unyielding, and the King of Wusu respected his noble character even more, building the Yingrui Temple for him to reside in, honoring him as Grand Master Guangxian. Initially, Zixin had entered Xuan City Mountain to gather herbs, passing through a very deep cave. At first, it was dark, but gradually he saw the sunlight become brighter. After walking about a few miles, there was a side cave, with a babbling stream. Under a large pine branch, there was a thatched hut. A monk with snow-white eyebrows, draped in a kasaya, sat there in meditation. Beside him were a chime stone and a fire-making tool. Zixin struck the chime stone, and the monk opened his eyes, surprised, and said, 'Ah! How did you, Master, come here?' Then he recounted his origins, and they bowed to each other and sat down. The monk took a stone and struck it to make a fire, brewing tea, the fragrance of which was very enticing. The sun was about to set, and the monk let Zixin stay overnight in the hut, while he himself climbed to the top of the pine tree into a large bird's nest. Zixin heard the sound of reciting the 'Lotus Sutra' very clearly and loudly. After a while, he scolded and cursed, 'You beasts and furry creatures, why do you want to frighten people? Quickly return to the forest, you should not come out casually!' Zixin secretly watched, and saw tigers and leopards all retract their ears and leave. The next day, Zixin said to the monk, 'I wish to stay here...'
侍巾屨。僧曰。自此百日草枯四絕人煙非師棲息處。又問莫饑否。相引至溪畔。有稻百餘穗。收其谷手挪三掬黃梁。挑野蔬和煮與食。后遣回去。送至洞口曰。相遇非偶然也。所食茶與菜糜師平生不乏食矣。遂遵路回本院。已月餘日命同好再往尋之失洞軌跡。后在浙中充寶塔寺主。以天福中卒于住寺。年八十餘。今影在冷水灣前小院存焉。
法本
釋法本。不知何許人也。循良守法行止庠序。言多詭激。天福中至襄州禪院。與一僧同過夏。朝昏共處。心地相於法本嘗言曰。貧道于相州西山中住持竹林寺。寺前有一石柱。他日有暇必請相訪。其僧追念此言。因往彼尋訪洎至山下村中投一蘭若寄宿。問其村僧曰。此去竹林寺近遠。僧乃遙指孤峰之側曰。彼處是也。古老相傳昔聖賢所居之地。今則但有名存耳。故無院舍。僧疑之。詰朝而往。既至竹叢。叢中果有石柱。惘然不知其涯涘。當法本臨別云。但扣其柱即見其人。其僧乃以小枝擊柱數聲。乃風雲四起咫尺莫窺。俄然耳目豁開樓臺對聳。身在三門之下逡巡。法本自內而出。見之甚喜問南中舊事。乃引其僧度重門升秘殿參其尊宿。尊宿問其故。法本云。早年襄州同過夏期此相訪。故及山門也。尊宿曰。可飯後請出。在此無座位。食畢法本送至三門相別。既而
【現代漢語翻譯】 現代漢語譯本 （僧人）侍奉他洗漱，並準備鞋子。僧人說：『從今往後一百天，這裡草木枯萎，四處絕無人煙，不是你棲身的地方。』又問他是否飢餓，（僧人）便領他到溪邊，那裡有稻子一百多穗。僧人收割稻穀，用手搓出三捧黃米，採摘野菜一起煮給他吃。後來送他回去，送到洞口時說：『我們相遇並非偶然。你所吃的茶和菜粥，足夠你一生不愁吃喝了。』於是（他）沿著路回到本寺。過了一個多月，（他）命同伴再次前去尋找，卻失去了洞穴的軌跡。後來在浙江一帶擔任寶塔寺的住持，在天福年間圓寂于寺中，享年八十多歲。如今他的畫像還儲存在冷水灣前的小院裡。
法本（人名）
釋法本（法本法師），不知道是哪裡人。他行為端正，遵守法規，舉止有度，但言語多有不同尋常之處。天福年間來到襄州禪院，與一位僧人一起度過夏天。早晚都在一起，心意相通。法本曾經說過：『貧道在襄州西山中主持竹林寺，寺前有一根石柱。他日有空，必定請你來拜訪。』那位僧人一直記著這句話，於是前往那裡尋訪。到達山下的村莊后，投宿在一座蘭若（小廟）里。他問村裡的僧人：『從這裡到竹林寺有多遠？』僧人遙指一座孤峰旁說：『那裡就是。』村裡老人相傳，那是過去聖賢居住的地方，現在只剩下名字了，沒有寺院了。僧人感到疑惑。第二天早晨前往，到達竹林中，竹林中果然有一根石柱，卻茫然不知其邊際。想起法本臨別時說的話，『只要敲擊石柱就能見到我。』於是僧人就用小樹枝敲擊石柱數聲，頓時風雲四起，咫尺之內都看不清楚。忽然間，眼前豁然開朗，樓臺高聳，他身處三門（寺廟的三道門）之下，徘徊不前。法本從裡面出來，見到他非常高興，詢問他在襄州的事情。然後領著僧人穿過重重門樓，登上秘殿，參拜那裡的尊宿（高僧）。尊宿問他來的緣故，法本說：『早年與他在襄州一起度過夏天，約定他來拜訪，所以才到山門迎接。』尊宿說：『可以飯後再請他出來，這裡沒有座位。』吃完飯，法本送他到三門告別。不久之後……
【English Translation】 English version (The monk) served him with washing and shoes. The monk said, 'From now on, in a hundred days, the grass and trees here will wither, and there will be no human habitation for miles around. This is not a place for you to dwell.' He then asked if he was hungry, and (the monk) led him to the stream, where there were more than a hundred ears of rice. The monk harvested the rice, rubbed out three handfuls of yellow millet, and picked wild vegetables to cook with it for him to eat. Later, he sent him back, saying at the entrance of the cave, 'Our meeting was not accidental. The tea and vegetable porridge you have eaten will be enough for you to not worry about food for the rest of your life.' So (he) followed the road back to his temple. More than a month later, (he) ordered his companions to go and look for him again, but they lost track of the cave. Later, he served as the abbot of Baota Temple in the Zhejiang area, and passed away in the temple during the Tianfu era, at the age of eighty-odd. Now his portrait is preserved in the small courtyard in front of Lengshui Bay.
Fa Ben (name of a person)
釋Fa Ben (Shi Fa Ben, Master Fa Ben), it is not known where he was from. He was upright in conduct, law-abiding, and his behavior was orderly, but his words were often unconventional. During the Tianfu era, he came to Xiangzhou Chan Monastery and spent the summer with a monk. They were together morning and evening, and their hearts were in harmony. Fa Ben once said, 'This poor monk resides in Zhulin Temple in the Western Mountains of Xiangzhou. There is a stone pillar in front of the temple. If you have time in the future, I will definitely invite you to visit.' That monk kept these words in mind, so he went there to look for him. After arriving at a village at the foot of the mountain, he lodged in a small temple (Lanruo). He asked the monks in the village, 'How far is it from here to Zhulin Temple?' The monk pointed to the side of a solitary peak and said, 'That is the place.' The elders in the village passed down that it was the place where sages used to live, but now only the name remains, and there is no temple. The monk felt doubtful. The next morning, he went there and arrived at the bamboo forest. There was indeed a stone pillar in the bamboo forest, but he was at a loss as to its boundaries. He remembered what Fa Ben had said before parting, 'Just knock on the pillar and you will see me.' So the monk knocked on the stone pillar several times with a small branch, and suddenly wind and clouds arose, and he could not see anything within a short distance. Suddenly, his eyes opened wide, and tall buildings stood facing each other. He was under the three gates (the three gates of a temple), hesitating to move forward. Fa Ben came out from inside, and was very happy to see him, asking about the affairs in Xiangzhou. Then he led the monk through layers of gates, ascended the secret hall, and paid respects to the venerable elder (high monk) there. The venerable elder asked him the reason for his visit, and Fa Ben said, 'Earlier, I spent the summer with him in Xiangzhou, and agreed that he would come to visit, so I came to the mountain gate to welcome him.' The venerable elder said, 'You can invite him out after the meal, there are no seats here.' After the meal, Fa Ben sent him to the three gates to say goodbye. Soon after...
天地昏暗不知所進。頃之宛在竹林中石柱之側。余並莫睹。即知聖賢之在世隱顯難既。金粟如來獨能化現者乎。
點點師
點點師者。不知何許人也。雖事削染恒若風狂。有命齋食者。酒肉不間。每日將夕輒市黃白麻紙筆墨置懷袖以歸所居之室。雖有外戶且無四壁。入后闔扉人不得造。初鄰僧小童躡足伺之。見秉燭箕踞陳紙筆於前訶責大書。莫曉其文字。往往咄嗟如決斷處置。久之從明闇間熟視之閃爍若有人森列。狀如曹吏。襦裳皆非世之服飾。觀者怖懼而退。詰其故怒而不答。居數歲。邛笮(音昨)之人咸神異之。后不知所終。
行遵
釋行遵。福州閩王王氏之仲子。開運中狀貌若七十餘。然壯力不衰。或詢其年臘則必杜默。于閬中寓光國禪院。院徒以法律住持。人不知遵之能否。有李氏子家命齋。飲啖之次歘起出門。叫噪若有所責。謂李曰。今夜有火自東南至於西北街。鄰居咸令備之。是夕果然煨燼無遺。眾問其故。曰昨一婦女衣紅秉炬而過。老僧恨追不及耳。又于趙法曹家指桃樹下云。有如許錢不言其數。趙乃召人發之。畚(音本)鍤方興適遇客至。為家童所取。喧喧之際盡化為青泥。或經行人塳墓知其家吉兇。至於風角鳥獸聞見之間。預言災禍后必合契。故州閭遠近咸以預言用為口
【現代漢語翻譯】 現代漢語譯本：天地一片昏暗，使人不知該往哪裡走。過了一會兒，我彷彿置身於竹林中石柱旁邊，其他什麼也看不見。我這才明白，聖賢在世，隱遁和顯現都是難以預料的。難道只有金粟如來才能顯現各種化身嗎？
點點師
點點師，不知道是哪裡人。雖然剃了頭髮，穿著僧衣，但行為總是像瘋了一樣。有人請他吃齋，他酒肉都不忌諱。每天傍晚，他總是到市場上買黃白麻紙、筆墨，放在懷裡帶回住處。雖然有外面的門，卻沒有四面墻壁。進去後關上門，別人不能進去。起初，鄰居的小沙彌偷偷地靠近偷看，看見他點著蠟燭，像簸箕一樣張開腿坐在地上，把紙筆擺在面前，大聲呵斥著寫字。沒人能看懂他寫的是什麼。他常常發出大聲的嘆息，好像在決斷處理什麼事情。時間長了，從昏暗的光線中仔細看他，能看到閃爍的光芒，好像有很多人排列在那裡，樣子像是官府的差役。他們的服裝都不是世俗的樣式。觀看的人感到害怕而退了回去。問他原因，他生氣地不回答。住了幾年，邛笮（Qiongzuo）一帶的人都覺得他很神奇。後來就不知道他到哪裡去了。
行遵
釋行遵（Shi Xingzun），是福州閩王王氏的第二個兒子。開運年間，他的外貌像七十多歲，但身體卻很強壯。有人問他的年齡，他總是沉默不語。他住在閬中的寓光國禪院。禪院的僧人以戒律來管理寺院，人們不知道行遵的能力。有個姓李的人家請僧人吃齋。吃飯的時候，行遵突然起身出門，大聲叫喊，好像在責備什麼。他對姓李的人說：『今晚有火災，從東南方向燒到西北方向的街道，鄰居們都要做好準備。』當天晚上果然發生了火災，燒得什麼都不剩。眾人問他原因，他說：『昨天有個婦女穿著紅衣服，拿著火把走過。老僧我後悔沒有追上她。』他又在趙法曹（Zhao Facao）家，指著桃樹下說：『這裡埋著很多錢。』但他沒有說具體的數目。趙法曹就叫人去挖。剛開始用畚箕和鏟子挖，正好有客人來了，被家裡的童僕拿走了。喧鬧的時候，所有的錢都變成了青泥。他有時經過墳墓，就知道這家人的吉兇。至於風向、鳥獸的聲音，他所見所聞，都能預言災禍，而且事後必定應驗。所以，州里鄉間，遠近的人都把他預言當作口頭禪。
【English Translation】 English version: The heaven and earth were dark, and I didn't know where to go. After a while, I seemed to be beside a stone pillar in a bamboo forest, and I couldn't see anything else. Then I realized that the appearance and disappearance of sages in the world are unpredictable. Is it only the Tathagata Jin Su (Jin Su, meaning Golden Millet) who can manifest various incarnations?
Dian Dian Shi
Dian Dian Shi, it is not known where he came from. Although he had his hair shaved and wore monastic robes, his behavior was always like madness. If someone invited him to a vegetarian meal, he would not abstain from wine and meat. Every evening, he would always go to the market to buy yellow and white hemp paper, brushes, and ink, put them in his sleeves, and take them back to his residence. Although there was an outer door, there were no four walls. After entering, he would close the door, and no one could enter. At first, a young novice monk from the neighborhood secretly approached to peek, and saw him lighting a candle, sitting with his legs spread apart like a winnowing basket, placing paper and brushes in front of him, and scolding loudly as he wrote. No one could understand what he was writing. He often let out loud sighs, as if he were making decisions and handling matters. After a long time, looking at him carefully from the dim light, one could see flickering lights, as if many people were lined up there, looking like government servants. Their clothes were not of the secular style. The onlookers felt afraid and retreated. When asked the reason, he angrily did not answer. After living there for several years, the people of Qiongzuo (Qiongzuo, place name) all felt that he was magical. Later, it was not known where he went.
Xing Zun
Shi Xing Zun (Shi Xing Zun, meaning Monk Xing Zun) was the second son of King Wang of Min in Fuzhou. During the Kaiyun era, his appearance was like that of a man in his seventies, but his body was very strong. When asked about his age, he would always remain silent. He lived in the Yuguang Chan Monastery in Langzhong. The monks of the monastery managed the temple with precepts, and people did not know Xing Zun's abilities. A family named Li invited the monks to a vegetarian meal. During the meal, Xing Zun suddenly got up and went out, shouting loudly as if he were blaming something. He said to the Li family: 'Tonight there will be a fire, burning from the southeast to the northwest streets, and the neighbors must be prepared.' That night, a fire did occur, burning everything to the ground. When asked the reason, he said: 'Yesterday, a woman in red clothes passed by with a torch. I, the old monk, regret not catching up with her.' He also pointed to a peach tree in the Zhao Facao's (Zhao Facao, a government official) house and said: 'A lot of money is buried here.' But he did not say the exact amount. Zhao Facao then called people to dig. Just as they started digging with baskets and shovels, a guest arrived, and the money was taken away by the family's servants. In the midst of the commotion, all the money turned into blue mud. Sometimes he would pass by graves and know the family's good or bad fortune. As for the direction of the wind and the sounds of birds and animals, what he saw and heard, he could predict disasters, and they would surely come true afterward. Therefore, people far and near in the state and villages all used his predictions as a common saying.
實。終於晉安玉山。緇徒為荼毗焉。
僧緘
釋僧緘。俗姓王氏。京兆人。恒居於凈眾寺。髭髮皓白而面色紅潤逍遙然。人莫測其情偽。有華陽進士王處厚者。于偽蜀落第入寺寫憂于松竹間見緘。緘曰。得非王處厚乎。處厚驚曰。未嘗相狎何遽呼耶。緘曰。偶然耳。處厚心知其異。咨曰。和尚某身跡奚若。緘曰。子將來之事極于明年。而今而後事可知矣。意言蜀將亡也。囑令勿泄。一日緘于案頭拈文卷。覽之則處厚府試賦藁。曰考乎真偽。非君燭下之文。何多誑乎。遂探懷袖賦藁示之。此豈非程試之真本乎。處厚驚竦不已。乃曰。仆后偶加潤色。用補燭下倉卒之過也。師何從得是本乎。緘曰。非但一賦。君平生所作之者皆貯之矣。明日訪之。攜處厚入寺。謁太尉豳公杜琮之祠。坐于西廡下。俄有數吏服色厖雜。自堂宇間綴行而出。降階再拜。緘曰。新官在此便可庭參。處厚惶懼而作。緘曰。此輩將為君之驅策。又何懼乎。寧知泰山舉君為司命否。仍以夙負壯圖未酬前志請候登第后施行。複檢官祿簿見來春一榜人數已定。君亦預其間。斯乃陰注陽受也。策人世之名食幽府之祿。此陽注陰受也。處厚震駭不知所裁。但問明年及第姓名。緘索紙筆立書一短封與之。誡之嚴密藏之。脫泄禍不旋踵。至春試罷。緘來
【現代漢語翻譯】 現代漢語譯本：最終，他（指僧人）在晉安玉山圓寂，僧侶們為他舉行了荼毗（火葬）。
僧緘
釋僧緘，俗姓王氏，京兆人。他一直住在凈眾寺。鬍鬚頭髮雪白，但面色紅潤，顯得非常逍遙自在。人們無法揣測他的真實想法。有個叫王處厚的華陽進士，在偽蜀科舉失利后，到寺廟裡在松竹間排遣憂愁，見到了僧緘。僧緘說：『莫非是王處厚嗎？』王處厚驚訝地說：『我從未與您交往過，您怎麼會知道我的名字？』僧緘說：『只是偶然罷了。』王處厚心裡知道他與衆不同，於是請教說：『和尚，你看我將來的命運如何？』僧緘說：『你將來的事情，最遲到明年就會有結果。從現在開始，你所做的事情都會顯現出來。』（他的意思是蜀國將要滅亡了。）並囑咐王處厚不要泄露出去。有一天，僧緘在書案上拿起一份文卷，看了看，原來是王處厚府試的賦的草稿。他說：『考察一下這篇賦的真偽。如果不是你燭光下所寫的文章，怎麼會有這麼多虛假之處呢？』於是從懷裡拿出另一份賦的草稿給他看，說：『這難道不是你考試的真本嗎？』王處厚非常驚訝。於是說：『我後來稍微加以潤色，用來彌補燭光下倉促完成的不足。師父您是從哪裡得到這個版本的？』僧緘說：『不僅僅是一篇賦，你平生所寫的文章我都收藏著。』第二天，僧緘來拜訪王處厚，帶著他進入寺廟，拜謁了太尉豳公杜琮的祠堂，坐在西廂房下。一會兒，有幾個穿著雜色官服的吏員，從堂宇間魚貫而出，走下臺階，再次拜見。僧緘說：『新官就在這裡，你們可以到庭前參拜了。』王處厚惶恐不安地站起來。僧緘說：『這些人將要為你驅使，你又有什麼好害怕的呢？難道你不知道泰山府已經舉薦你為司命了嗎？』王處厚仍然以自己胸懷壯志但未酬前志為由，請求等到登科及第后再施行。僧緘又檢視了官祿簿，看到來年春天一榜的錄取人數已經確定，你也名列其中。這就是陰間註定，陽間接受。也有陽間註定，陰間接受的，那就是策定人世間的名聲，享受幽冥府的俸祿。王處厚震驚不已，不知如何是好，只是問明年及第的姓名。僧緘索要紙筆，立刻寫了一個短封給他，告誡他要嚴密地藏好，泄露出去就會立刻招來災禍。到了春試結束，僧緘來了。
【English Translation】 English version: Finally, he (referring to the monk) passed away at Yushan in Jin'an. The monastic community performed the cremation ceremony (荼毗, tú pí, cremation).
Monk Jian
釋僧緘 (Shì Sēng Jiān), Monk Jian, whose lay surname was 王 (Wáng), was a native of 京兆 (Jīng Zhào). He always resided at 凈眾寺 (Jìng Zhòng Sì), Jingzhong Temple. His beard and hair were snow-white, but his complexion was ruddy, appearing very carefree. People could not fathom his true thoughts. There was a Huayang Jinshi (華陽進士, Huá Yáng Jìnshì, a successful candidate in the highest imperial examination from Huayang) named 王處厚 (Wáng Chùhòu), who, after failing the imperial examination in the pseudo-Shu, went to the temple to relieve his sorrow among the pines and bamboos, and met Monk Jian. Monk Jian said, 'Are you not Wang Chuhou?' Wang Chuhou was surprised and said, 'I have never associated with you, how do you know my name?' Monk Jian said, 'It was just by chance.' Wang Chuhou knew in his heart that he was extraordinary, so he asked, 'Venerable Monk, what do you think of my future destiny?' Monk Jian said, 'Your future affairs will be resolved at the latest by next year. From now on, what you do will become apparent.' (He meant that the Shu kingdom was about to perish.) And he instructed Wang Chuhou not to reveal it. One day, Monk Jian picked up a document on his desk and looked at it. It turned out to be Wang Chuhou's draft of the fu (賦, fù, a type of Chinese prose-poetry) for the government examination. He said, 'Let's examine the authenticity of this fu. If it were not the article you wrote under candlelight, how could there be so many falsehoods?' Then he took out another draft of the fu from his bosom and showed it to him, saying, 'Isn't this the true copy of your examination?' Wang Chuhou was very surprised. So he said, 'I later slightly embellished it to make up for the shortcomings of completing it hastily under candlelight. Where did you get this version, Master?' Monk Jian said, 'Not just one fu, I have collected all the articles you have written in your life.' The next day, Monk Jian came to visit Wang Chuhou, took him into the temple, and paid homage to the shrine of Duke Bin of the Taiwei, Du Cong (太尉豳公杜琮, Tàiwèi Bīn Gōng Dù Cóng), sitting under the west wing. After a while, several officials in miscellaneous official uniforms came out of the hall in a file, descended the steps, and bowed again. Monk Jian said, 'The new official is here, you can pay homage in the courtyard.' Wang Chuhou stood up in fear and trepidation. Monk Jian said, 'These people will be driven by you, what do you have to fear? Don't you know that Mount Tai has already recommended you as the Siming (司命, Sīmìng, the deity in charge of human destiny)?' Wang Chuhou still requested that he wait until he passed the imperial examination before implementing it, on the grounds that he had great ambitions but had not yet fulfilled his previous aspirations. Monk Jian also checked the official salary register and saw that the number of people admitted to the list in the spring of the following year had been determined, and you were also on the list. This is destined in the underworld and accepted in the yang world. There are also those who are destined in the yang world and accepted in the underworld, that is, planning the fame of the human world and enjoying the salary of the underworld. Wang Chuhou was shocked and didn't know what to do, just asked for the name of the person who passed the examination next year. Monk Jian asked for paper and pen and immediately wrote a short seal for him, warning him to hide it carefully, and revealing it would immediately bring disaster. When the spring examination was over, Monk Jian came.
處厚家留一簡云。暫還弊廬。無復再面也。后往寺覓之。已他適矣。乃拆短封視之。但書四句云。周成同成。二王殊名。王居一焉。百日為程。及榜出有八士也。二王處厚與王慎言也。王居一焉。惡其百日為程。處厚唯狎同年。置酒高會極遂性之樂。由是荒亂不起。是夜暴亡。同年皆夢。處厚藍袍槐笏驅殿而行。驗其策名之榮。止一百二十日。詳其緘之年生於文宗太和初。成名在宣宗大中。王處厚遇之已一百三十餘歲矣。
智暉
釋智暉。咸秦人。姓高氏。童稚時至精舍輒留止如家。圭峰溫禪師見而異之為剃髮。年二十受滿足戒。師事高安白水本仁禪師十年。而還洛京。愛中灘佳山水創屋以居。號溫室院。日以施水給藥為事。人莫能淺深之。梁開平五年忽欲造圭峰山行。翛然深往坐巖石間如常寢處。顧見磨衲數珠銅缸棕笠。藏石壁間。觸之即壞。斂目良久曰。此吾前身道具也。因就其處建寺以酬夙心。方剃草有祥雲出衆峰間。遂名曰重云。虎豹引去。有龍湫險惡不可犯。暉督役夷塞之以為路。龍以移他處。但見云雷隨之。後唐明宗聞而佳之。賜額曰長興。住持四十餘年。節度使王彥超微時。嘗從暉游欲為沙門。暉熟視曰。汝世緣深當爲我家垣墻。彥超後果鎮永興申弟子之禮。周顯德三年夏詣永興。與彥超
【現代漢語翻譯】 現代漢語譯本： 處厚（人名，下同）家留下一封簡訊說：『暫時回到我的簡陋住所，以後不再見面了。』後來去寺廟找他，已經到別處去了。於是拆開簡訊看，上面只寫了四句：『周成同成，二王殊名。王居一焉，百日為程。』等到放榜，有八個進士，其中二王是王處厚和王慎言。『王居一焉』，是厭惡他『百日為程』。處厚只和同年進士交往，置辦酒席，盡情享受快樂。因此荒唐混亂，沒過多久就暴死了。同年進士都夢見處厚穿著藍色官袍，拿著槐木笏板，在殿上行走。驗證他做官的榮耀，只有一百二十天。詳細推算他寫信的年份，生於文宗太和初年，成名在宣宗大中。王處厚遇到他時，已經一百三十多歲了。
智暉（人名，下同）
釋智暉（僧人名，法號智暉），咸秦（地名）人，姓高。童年時到寺廟，總是像在自己家一樣留下來。圭峰溫禪師（人名）見到他，認為他與衆不同，就為他剃度。二十歲時受具足戒。師從高安白水本仁禪師（人名）十年，然後回到洛京（地名）。喜愛中灘（地名）的美麗山水，建造房屋居住，取名溫室院。每天以施捨水和藥物為事，人們無法瞭解他的深淺。梁開平五年（年號），忽然想要去圭峰山，獨自前往深處，坐在巖石間，像平常睡覺一樣。回頭看見磨損的衲衣、數珠、銅缸、棕笠，藏在石壁間，一碰就壞。閉上眼睛很久，說：『這是我前世的用具啊。』於是就在那裡建造寺廟，以酬答前世的心願。剛開始砍草時，有祥雲從眾峰間出現，於是命名為重云寺。虎豹都離開了。有一處龍湫（水潭名）險惡，不可靠近。智暉督促工人剷平堵塞它，把它作為道路。龍也移到別處，只見云雷跟隨它。後唐明宗（皇帝名）聽說了，認為很好，賜額為長興寺。住持四十多年。節度使王彥超（人名）年輕時，曾經跟隨智暉遊玩，想要做沙門。智暉仔細看著他說：『你世俗的緣分很深，應當做我家的屏障。』王彥超後來鎮守永興（地名），行弟子之禮。周顯德三年（年號）夏天，到永興拜訪王彥超。
【English Translation】 English version: A short letter was left at Chu Hou's (personal name, same below) house, saying: 'I am temporarily returning to my humble dwelling, and we will not meet again.' Later, I went to the temple to look for him, but he had already gone elsewhere. So I opened the short letter and saw only four lines written on it: 'Zhou Cheng is the same as Cheng, the two Wangs have different names. Wang occupies one of them, a hundred days is the duration.' When the list of successful candidates was released, there were eight Jinshi (successful candidates in the highest imperial examinations), among whom the two Wangs were Wang Chu Hou and Wang Shenyan. 'Wang occupies one of them' refers to disliking his 'a hundred days is the duration.' Chu Hou only associated with fellow Jinshi of the same year, held banquets, and indulged in pleasure to the fullest extent. As a result, he became extravagant and chaotic, and soon died suddenly. The fellow Jinshi all dreamed that Chu Hou was wearing a blue official robe and holding a Huai wood tablet, walking in the palace. It was verified that his glory as an official lasted only one hundred and twenty days. A detailed calculation of the year he wrote the letter shows that he was born in the early years of the Taihe era of Emperor Wenzong, and became famous in the Dazhong era of Emperor Xuanzong. Wang Chu Hou met him when he was already more than one hundred and thirty years old.
Zhi Hui (personal name, same below)
Shi Zhi Hui (monk's name, Dharma name Zhi Hui), was a native of Xianqin (place name), with the surname Gao. When he was a child, he would always stay at the temple like it was his own home. Chan Master Wen of Guifeng (personal name) saw him and thought he was extraordinary, so he tonsured him. At the age of twenty, he received the complete precepts. He studied under Chan Master Benren of Baishui, Gao'an (personal name) for ten years, and then returned to Luojing (place name). He loved the beautiful scenery of Zhongtan (place name), built a house to live in, and named it Wenshi Courtyard. Every day he devoted himself to giving water and medicine, and people could not fathom his depth. In the fifth year of the Kaiping era of the Liang Dynasty (era name), he suddenly wanted to go to Guifeng Mountain, went deep into the mountains alone, and sat among the rocks as if he were sleeping. He looked back and saw worn-out kasaya robes, prayer beads, a copper vat, and a palm-fiber hat, hidden in the stone wall, which would break if touched. He closed his eyes for a long time and said: 'These are my tools from a previous life.' So he built a temple there to repay his past vows. When he first started cutting grass, auspicious clouds appeared from among the peaks, so he named it Chongyun Temple. Tigers and leopards all left. There was a dangerous Dragon Pool (water pool name) that could not be approached. Zhi Hui supervised the workers to level and block it, using it as a road. The dragon also moved elsewhere, and only clouds and thunder followed it. Emperor Mingzong of the Later Tang Dynasty (emperor's name) heard about it and thought it was good, so he bestowed the name Changxing Temple. He served as abbot for more than forty years. Jiedushi (military governor) Wang Yanchao (personal name) once followed Zhi Hui when he was young and wanted to become a Shramana (Buddhist monk). Zhi Hui looked at him carefully and said: 'Your worldly connections are deep, you should be the wall of my house.' Wang Yanchao later guarded Yongxing (place name) and performed the rites of a disciple. In the summer of the third year of the Xiande era of the Zhou Dynasty (era name), he visited Wang Yanchao in Yongxing.
別囑以護法。彥超泣曰。公遂忍棄弟子乎。暉笑曰。借千年亦一別耳。七月二十四日書偈一首。乃加趺而化。閱世八十有四。坐六十有四夏。初暉居中灘。有病比丘為眾惡棄之。比丘哀曰。我以宿業白癩。師能為我洗摩。暉為之無難色。俄有神光異香。方訝之。忽失所在歸視瘡痂亦皆異香也。
谷泉
釋谷泉。未詳其姓氏。泉南人也。少聰敏性耐垢污。大言不遜流俗憎之。去為沙門。撥置戒律任心而行。造汾陽謁昭禪師。昭奇之密受記莂。南歸放浪湘中。聞慈明住道。吾往省覲。慈明問曰。白雲橫谷口。道人何處來。泉左右顧曰。夜來何處火。燒出古人墳。慈明呵曰。未在更道看。泉乃作虎聲。慈明以坐具摵之。泉接住推置繩床上。慈明亦作虎聲。泉大笑。山有湫毒龍所蟄。墮葉觸波必雷雨連日。過者不敢喘泉。慈明暮歸。時秋暑。捉其衣曰可同浴。慈明掣肘徑去。於是泉解衣躍入霹靂隨至。腥風吹雨林木振搖。慈明蹲草中。意泉死矣。須臾晴霽。忽引頸出波間曰㘞(音禍)后登衡岳之頂靈峰寺住懶瓚巖。又移住芭蕉。將移居保真。大書壁曰。余此芭蕉庵幽占堆云處。般般異境未暇數。先看矮松三四樹。寒來燒枯杉。饑餐大紫芋。而今棄之去。不知誰來住。住保真庵。蓋衡湘至險絕處。夜地坐祝融峰下。
【現代漢語翻譯】 現代漢語譯本 別囑咐（彥超）護持佛法。彥超哭著說：『您就這樣忍心拋棄弟子嗎？』（道）暉笑著說：『就算活一千年，也終究有離別的時候。』七月二十四日寫下一首偈語，然後結跏趺坐而圓寂，享年八十四歲，僧臘六十四年。當初，（道）暉住在中灘的時候，有個生病的比丘被眾人厭惡拋棄。比丘哀求說：『我因為前世的業報而得了白癩病，師父您能為我清洗按摩嗎？』（道）暉毫不嫌棄地為他清洗按摩。忽然有神光和奇異的香味出現，大家正感到驚訝的時候，（病比丘）忽然不見了蹤影。回去看他留下的瘡痂，也全都變成了奇異的香味。
谷泉
釋谷泉，不清楚他的姓氏，是泉南人。他從小就聰明敏捷，能忍受污穢，說話傲慢不遜，世俗之人很憎恨他。後來出家做了沙門，不遵守戒律，隨心所欲。他去汾陽拜見昭禪師，昭禪師認為他很奇特，秘密地給他授記。之後他南歸，在湘中放浪形骸。聽說慈明住在（某處）傳道，（谷泉）就前去拜見。慈明問：『白雲橫在山谷口，你這道人從哪裡來？』谷泉左右環顧，說：『昨夜哪裡失火了，燒出了古人的墳墓？』慈明呵斥道：『還沒說到點子上，再說一句看看！』谷泉於是發出老虎的吼叫聲。慈明用坐具抽打他，谷泉接住坐具，把它扔到繩床上。慈明也發出老虎的吼叫聲，谷泉大笑。山裡有個水潭，潭水有毒，有毒龍潛伏在裡面，掉落的樹葉碰到水面，一定會雷雨連日，過路的人不敢大聲喘氣。（一天，谷）泉和慈明傍晚一起回去，當時是秋天，天氣炎熱，（谷泉）拉著慈明的衣服說：『可以一起洗澡。』慈明甩開他的手就走了。於是谷泉脫掉衣服跳入水中，立刻電閃雷鳴，腥風夾著雨水，樹林搖動。慈明蹲在草叢中，心想谷泉死定了。一會兒之後，天氣放晴，（谷泉）忽然從水面伸出脖子，說『㘞（音禍）』。後來他登上衡山的頂峰，住在靈峰寺的懶瓚巖，又搬去住在芭蕉（庵）。將要搬去保真（庵）的時候，他在墻上寫道：『我在這芭蕉庵幽靜地佔據著堆云的地方，各種奇異的景象還沒來得及細數。先看看矮松三四棵，冬天來了就燒枯萎的杉樹，餓了就吃大的紫色芋頭。現在要拋棄這裡離開了，不知道誰會來住？』（後來他）住在保真庵，那是衡山和湘山之間最危險的地方。晚上坐在祝融峰下。
【English Translation】 English version He entrusted (Yan Chao) with protecting the Dharma. Yan Chao wept and said, 'Are you really going to abandon your disciple?' Hui smiled and said, 'Even a thousand years is just another farewell.' On the twenty-fourth day of the seventh month, he wrote a verse and then sat in full lotus posture and passed away. He lived for eighty-four years and had sixty-four summers as a monk. Initially, when Hui lived in Zhongtan, there was a sick Bhikkhu who was abandoned by the community. The Bhikkhu pleaded, 'I have white leprosy due to past karma. Can the master wash and massage me?' Hui did so without any hesitation. Suddenly, there was divine light and a strange fragrance. Just as everyone was marveling at it, (the Bhikkhu) suddenly disappeared. When they returned to look at the scabs he left behind, they had all turned into a strange fragrance.
Gu Quan
The monk Gu Quan, whose surname is unknown, was a native of Quanzhou. He was intelligent and quick-witted from a young age, tolerant of filth, and spoke arrogantly, which was disliked by the common people. Later, he became a Shramana, disregarding the precepts and acting as he pleased. He went to Fenyang to visit Chan Master Zhao, who considered him extraordinary and secretly gave him a prophecy. Afterwards, he returned south and lived a dissolute life in Xiangzhong. Hearing that Ciming was residing (somewhere) teaching the Dharma, (Gu Quan) went to pay his respects. Ciming asked, 'White clouds lie across the mouth of the valley, where does this Daoist come from?' Gu Quan looked around and said, 'Where was the fire last night that burned out the tombs of the ancients?' Ciming scolded, 'Not quite there yet, say another line!' Gu Quan then made the sound of a tiger roaring. Ciming struck him with his sitting mat, Gu Quan caught the mat and threw it onto the rope bed. Ciming also made the sound of a tiger roaring, and Gu Quan laughed loudly. There was a pool in the mountain, the water was poisonous, and a poisonous dragon lurked within. If a fallen leaf touched the water, there would surely be thunder and rain for days on end, and passersby dared not breathe loudly. (One day,) Quan and Ciming were returning together in the evening. It was autumn, and the weather was hot. (Gu Quan) grabbed Ciming's clothes and said, 'Let's take a bath together.' Ciming shook off his hand and left. So Gu Quan took off his clothes and jumped into the water, and immediately there was lightning and thunder, a foul wind mixed with rain, and the trees shook. Ciming squatted in the grass, thinking that Gu Quan was surely dead. After a while, the weather cleared, and (Gu Quan) suddenly stretched his neck out of the water and said '㘞 (huò)'. Later, he climbed to the top of Mount Heng and lived in Lazy Zan Rock at Lingfeng Temple, and then moved to live in (the hermitage) of Banana trees. When he was about to move to Baozhen (Hermitage), he wrote on the wall: 'I quietly occupy this place of piled clouds in the Banana Hermitage, and I haven't had time to count all the strange sights. First, look at the three or four short pine trees, and in winter, burn the withered fir trees. When hungry, eat the large purple taro. Now I am abandoning this place and leaving, I wonder who will come to live here?' (Later) he lived in Baozhen Hermitage, which was the most dangerous place between Mount Heng and Mount Xiang. At night, he sat under the Zhurong Peak.
有大蟒盤繞之。泉解衣帶縛其腰。中夜不見。明日杖策遍山尋之。衣帶纏枯松上。蓋松妖也。又自後洞負一石像至南臺。像無慮數百斤。眾僧驚駭莫知其來。后洞僧亦莫知其去。遂相傳為飛來羅漢。嘗過衡山縣見屠者斫肉。立其旁作可憐態。指其肉又指其口。屠問曰。汝啞耶。即肯首。屠憐之割巨臠置盆中。泉喜出望外發謝而去。一市大笑。而泉自若。化于嘉祐十五年六月六日。閱世九十有二。坐六十四夏。郴人塔之至今祠焉。
礦師
礦師者。海壇戍卒之子。自七八歲不喜魚肉甘嗜野菜。每見家廚烹燀(音闡)毛鱗。則手掬沙灰投于爨鑊。貴其不食。自言開元寺塔隋朝中我造也。多說未萌事後皆契合。便請出家。因披法服。頂有香氣如爇沉檀。時號為聖僧。侍御史皇甫政請入府署。因作肉錘子百數。惟一是素者。盤器交雜悉陳於前。意驗之凡聖耳。礦臨筵徑拈素者啖之。餘者手拂而作。皇甫部曲一皆驚歎。自言壽止十三當定歸滅至是果終。
志言
僧志言。自言姓許。壽春人。落髮東京景德寺七俱胝院事清璲。璲見其相貌奇古直視不瞬。心異之為授具戒。然動止軒昂語笑無度。多行市裡褰裳疾趨。舉指畫空佇立良久。時從屠酤游飲啖無所擇。眾以為狂。璲獨曰。此異人也。人有欲為齋施輒
【現代漢語翻譯】 現代漢語譯本： 有條大蟒蛇盤繞著他。泉用衣服的帶子綁住自己的腰。半夜不見了。第二天拄著枴杖走遍山尋找他。發現衣帶纏繞在枯松上，原來是松樹成了妖怪。他又從后洞背了一尊石像到南臺。石像大概有幾百斤重。眾僧驚駭，不知道石像從哪裡來的。后洞的僧人也不知道石像是什麼時候離開的。於是互相傳說那是飛來的羅漢。他曾經路過衡山縣，看見屠夫在砍肉。站在旁邊做出可憐的樣子，指著肉又指著自己的嘴。屠夫問：『你是啞巴嗎？』他便點頭。屠夫可憐他，割了一大塊肉放在盆裡。泉高興得喜出望外，道謝而去。整個市場的人都大笑，而泉卻很鎮定。他在嘉祐十五年六月初六圓寂。享年九十二歲，坐禪六十四年。郴州人建塔安葬他，至今還在祠堂祭祀他。 礦師（Kuang Shi）： 礦師是海壇戍卒的兒子。從七八歲開始不喜歡魚肉，喜歡吃野菜。每次看見家裡的廚師烹煮魚肉，就用手抓沙土扔進鍋里。認為不吃魚肉是好事。他自己說開元寺塔是隋朝時他建造的。多次說中未發生的事情，後來都應驗了。於是請求出家。因此披上了法衣。頭頂有香味，像燒沉香檀香一樣。當時被稱為聖僧。侍御史皇甫政請他到府署。他做了幾百個肉錘子，只有一個是素的。把盤子和器皿交錯地擺在前面，想以此來驗證他是凡人還是聖人。礦師走到筵席前，直接拿起素的錘子吃掉。其餘的用手拂去。皇甫政的部下都感到驚歎。他自己說壽命只有十三歲，註定要圓寂，到那時果然去世了。 志言（Zhi Yan）： 僧人志言，自稱姓許，是壽春人。在東京景德寺七俱胝院落髮，侍奉清璲（Qing Sui）。清璲見他相貌奇特古怪，眼睛直視不眨。心裡覺得他很特別，就為他授了具足戒。然而他舉止軒昂，說話大笑沒有節制。經常在街市裡走動，提起衣裳快步走。舉起手指在空中畫，佇立很久。有時和屠夫、賣酒的人一起遊玩，吃喝不加選擇。眾人都認為他瘋了。清璲卻說：『這是個不尋常的人。』有人想為他做齋飯供養，就...
【English Translation】 English version: A large python coiled around him. Quan used his clothing belt to tie his waist. He disappeared in the middle of the night. The next day, he searched the mountain with a staff. The belt was found wrapped around a withered pine tree, indicating it was a pine tree spirit. He also carried a stone statue from the back cave to the South Terrace. The statue weighed several hundred pounds. The monks were astonished and did not know where the statue came from. The monks in the back cave also did not know when it had left. Thus, it was passed down as the Flying Arhat. He once passed by Hengshan County and saw a butcher chopping meat. He stood beside him, looking pitiful, pointing at the meat and then at his mouth. The butcher asked, 'Are you mute?' He nodded. The butcher took pity on him and cut a large piece of meat, placing it in a basin. Quan was overjoyed, expressed his thanks, and left. The entire market laughed, but Quan remained calm. He passed away in the fifteenth year of Jiayou, on the sixth day of the sixth month. He lived for ninety-two years and sat in meditation for sixty-four summers. The people of Chenzhou built a pagoda to enshrine him, and he is still worshipped in the ancestral hall today. Kuang Shi: Kuang Shi was the son of a garrison soldier from Haitan. From the age of seven or eight, he disliked fish and meat, preferring wild vegetables. Whenever he saw the cooks at home preparing fish and meat, he would grab handfuls of sand and ash and throw them into the cooking pot. He valued not eating fish and meat. He himself said that he built the Kaiyuan Temple Pagoda during the Sui Dynasty. He often predicted events that had not yet happened, and they all came true later. Therefore, he requested to become a monk. He then donned the monastic robes. He had a fragrance on his head, like burning sandalwood. At that time, he was called a 'Holy Monk'. The Supervising Censor Huangfu Zheng invited him to his office. He made hundreds of meat hammers, but only one was vegetarian. He arranged the plates and utensils in a mixed order in front of him, intending to test whether he was an ordinary person or a saint. Kuang Shi went to the banquet and directly picked up the vegetarian hammer and ate it. He brushed the others aside with his hand. Huangfu Zheng's subordinates were all amazed. He himself said that his life would only last thirteen years and that he was destined to pass away, and he indeed died at that time. Zhi Yan: Monk Zhi Yan claimed his surname was Xu and that he was from Shouchun. He had his head shaved at the Seven Koti Monastery of Jingde Temple in Tokyo, serving Qing Sui. Qing Sui saw that his appearance was peculiar and ancient, staring straight ahead without blinking. He felt that he was special and ordained him with the full precepts. However, his demeanor was imposing, and his laughter was unrestrained. He often walked in the streets, lifting his robes and walking quickly. He raised his fingers and drew in the air, standing still for a long time. Sometimes he would wander and drink with butchers and wine sellers, eating and drinking without discrimination. The people thought he was crazy. Qing Sui said, 'This is an extraordinary person.' If someone wanted to offer him a vegetarian meal, they would...
先知以至。溫州人林仲芳自其家以摩納來獻。舟始及岸遽來取去。仁宗每延入禁中。徑登座加趺。飯畢遽出未嘗揖也。或陰卜休咎書紙揮翰甚疾。初不可曉其後多驗。仁宗春秋漸高嗣位未立。默遣內侍至言所。言所書有十一郎字。人莫測何謂。后英宗以濮王第十一子入繼。眾始悟。普凈院施浴。夜漏初盡。門扉未啟。方迎佛。而浴室有人聲。往視則言在焉。其具齋薦鲙者。並食之。臨流而吐。化為小鮮群泳而去。海客遇風且沒。見僧操縆引舶而濟。客至都下遇言。忽謂之曰。非我汝奈何客記其貌。真引舟者也。將死作頌不可曉。已而曰。我從古始成就逃多國土今南國矣。仁宗遣內侍以真身塑像置寺中。榜曰顯化禪師。其後善者禮之見額瑩然有光。就視之得舍利。
宗本
釋圓照。諱宗本。出於管氏。常州無錫人也。性質直少緣飾貌豐碩言無枝葉。年十九師事蘇州承天永安道升禪師。其住瑞光。民有屠牛者。牛逸赴本跪若自訴。遂買而畜之。其住凈慈。歲大旱湖井皆竭。寺之西隅有甘泉自涌。得金鰻魚因浚為井投魚其間。寺眾千餘人汲以不竭。民張氏有女子死。夢其母曰。我以罪為蛇。既覺得蛇于棺下。持以詣本。乃為說法。復置故處。俄有黑蟬翔棺上。而蛇失所在。母祝曰。若我女當入籠中。當持汝再詣
【現代漢語翻譯】 現代漢語譯本： 先知到了。（顯化禪師）溫州人林仲芳從他家鄉用船載著摩納來進獻。船剛靠岸，（顯化禪師）就立刻來取走了。仁宗皇帝每次都請他進入皇宮禁地，（顯化禪師）直接登上座位，盤腿而坐。吃完飯就立刻離開，從不作揖。有時暗中占卜吉兇，在紙上揮筆疾書，起初沒人能明白，後來大多應驗。仁宗皇帝年紀漸長，繼承皇位的人選尚未確定，暗中派遣內侍去詢問（顯化禪師）的住所。住所里寫有『十一郎』三個字，人們都不明白是什麼意思。後來英宗皇帝以濮王的第十一個兒子的身份入繼皇位，眾人才明白。（顯化禪師在）普凈院施捨沐浴，夜裡剛過子時，門還沒開，正準備迎接佛像，浴室裡卻傳出人聲。前去檢視，原來是（顯化禪師）在那裡。有人準備了齋飯和生魚片，（顯化禪師）全部吃光，走到河邊吐出來，變成了小魚，成群遊走了。有海客遇到大風，船快要沉沒，看見一個僧人拉著繩索，把船拉到安全的地方。海客到了都城，遇到了（顯化禪師），（顯化禪師）突然對他說：『如果不是我，你怎麼辦？』海客記住了他的相貌，確實是拉船的那個人。臨死前作了一首偈頌，人們不能理解，之後（顯化禪師）說：『我從太古之初就開始修行，逃離了很多國土，現在到了南國。』仁宗皇帝派遣內侍用（顯化禪師）的真身塑像，安置在寺廟中，題名為『顯化禪師』。之後，善良的人禮拜他，看見他的額頭晶瑩發光，仔細一看，得到了舍利。
宗本
釋圓照，法名宗本，是管氏的後代，常州無錫人。他天性耿直，很少虛飾，外貌豐滿碩大，說話沒有多餘的枝節。十九歲時，拜蘇州承天永安道升禪師為師。道升禪師住在瑞光寺時，有個屠夫要殺牛，牛逃跑了，跑到宗本身邊跪下，好像在訴說自己的遭遇。宗本於是買下了這頭牛，把它養了起來。道升禪師住在凈慈寺時，那年大旱，湖水和井水都乾涸了，寺廟的西邊卻有一股甘泉涌出。人們發現了一條金色的鰻魚，於是挖深泉眼，把魚放了進去。寺廟裡一千多僧人取水，也用不完。有個姓張的百姓，他的女兒死了，夢見她母親說：『我因為罪孽變成了蛇。』醒來后，果然在棺材下面發現了一條蛇。張氏把蛇帶到宗本身邊，宗本為蛇說法，又把蛇放回原來的地方。一會兒，有一隻黑色的蟬飛到棺材上，蛇卻不見了。母親禱告說：『如果我的女兒應該進入籠中，我就應該再帶著你來拜見（禪師）。』
【English Translation】 English version: The Sage arrived. Lin Zhongfang, a man from Wenzhou, brought Mona from his home as an offering by boat. As soon as the boat reached the shore, (Xianhua Chan Master) immediately came and took it away. Emperor Renzong would always invite him into the forbidden palace, where (Xianhua Chan Master) would directly ascend the seat and sit in the lotus position. After finishing his meal, he would leave immediately without bowing. Sometimes he would secretly divine fortunes, writing rapidly on paper, which was initially incomprehensible but later proved to be mostly accurate. As Emperor Renzong grew older, the heir to the throne was not yet established. He secretly sent a eunuch to inquire at (Xianhua Chan Master)'s residence. The residence had the words 'Eleventh Son' written on it, which no one understood. Later, when Emperor Yingzong succeeded to the throne as the eleventh son of Prince Pu, people finally understood. (Xianhua Chan Master) provided bathing at Pujing Monastery. Just after midnight, before the doors were opened, as they were preparing to welcome the Buddha statue, there was a sound of people in the bathroom. Upon inspection, it was (Xianhua Chan Master) there. Someone prepared vegetarian food and sashimi, which (Xianhua Chan Master) ate all of, then went to the river and vomited it out, transforming into small fish that swam away in schools. A seafarer encountered a storm and was about to sink when he saw a monk pulling a rope, guiding the ship to safety. When the seafarer arrived in the capital, he encountered (Xianhua Chan Master), who suddenly said to him, 'If it weren't for me, what would you have done?' The seafarer remembered his appearance, and it was indeed the one who pulled the boat. Before his death, he composed a verse that people could not understand. Then (Xianhua Chan Master) said, 'I have been cultivating since the beginning of time, escaping many lands, and now I have arrived in the Southern Country.' Emperor Renzong sent a eunuch to have a statue made of (Xianhua Chan Master)'s true form and placed it in the temple, inscribed with the title 'Chan Master Xianhua' (Manifestation Transformation). Later, virtuous people who worshiped him saw a bright light on his forehead, and upon closer inspection, they found sarira (relics).
Zongben
釋圓照 (Shi Yuanzhao), whose Dharma name was 宗本 (Zongben), was a descendant of the 管 (Guan) family, from 無錫 (Wuxi) in 常州 (Changzhou). He was naturally straightforward, with little pretense, a large and robust appearance, and spoke without unnecessary details. At the age of nineteen, he became a disciple of Chan Master 道升 (Daosheng) of 承天永安 (Chengtian Yong'an) Monastery in 蘇州 (Suzhou). When Daosheng resided at 瑞光 (Ruiguang) Monastery, there was a butcher who wanted to slaughter an ox. The ox escaped and knelt beside Zongben, as if telling its story. Zongben then bought the ox and raised it. When Daosheng resided at 凈慈 (Jingci) Monastery, there was a great drought that year, and the lake and wells all dried up, but a sweet spring gushed forth from the west corner of the monastery. People found a golden eel, so they deepened the spring and put the fish in it. The thousand-plus monks in the monastery drew water from it without exhausting it. There was a commoner named 張 (Zhang) whose daughter died and dreamed that her mother said, 'I have become a snake because of my sins.' Upon waking up, they found a snake under the coffin. Zhang brought the snake to Zongben, who spoke Dharma for the snake and then put it back in its original place. A moment later, a black cicada flew onto the coffin, but the snake was gone. The mother prayed, 'If my daughter should enter the cage, I should bring you to see (the Chan Master) again.'
凈慈。如其祝。本復為說法。是夕夢女曰。二報已解脫矣。其顯化異數如此。元符二年十二月甲子將入滅。沐浴而臥。門弟子環擁請曰。和尚道遍天下。今日不可無偈。幸強起安坐。索筆大書五字曰。後事付守榮。擲筆憨臥若熟睡然。撼之已去矣。門弟子塔師全身於靈巖寺。閱世八十。坐五十二夏。
悟新
釋悟新。姓王氏。韶州曲江人也。魁岸黑麵如梵僧狀。依佛陀院落髮。以氣節蓋眾好面折人。初住云巖。已而遷翠巖。舊有淫祠。鄉人禳禬酒胾汪穢無虛日。新誡知事毀之。知事辭以不敢掇禍。新怒曰。使能作禍吾自當之。乃躬自毀折。俄有巨蟒蟠臥內。引首作吞噬之狀。新叱之而遁。安寢無他。未幾再領云巖。建經藏。太史黃公庭堅為作記。有以其親墓誌镵于碑陰者。新恚怒曰。陵侮不避禍若是。語未卒靈光翻屋雷擊自戶入析其碑陰中分之。視之已成灰燼。而藏記安然無損。晚還住黃龍。學者云委。屬疾退居晦堂。政和五年十二月十五日泊然而逝。訃聞諸方衲子為之嗚咽流涕。茶毗得舍利五色。閱世七十二。坐四十五夏。塔于晦堂之後。
凈梵
僧凈梵。嘉禾人。姓笪氏。母夢光明滿室見神人似佛。因而懷娠。生甫十歲依勝果寺出家祝髮。從湛謙二法師學教得其傳。初住無量壽院。凡講
【現代漢語翻譯】 現代漢語譯本： 凈慈（寺廟名）。正如他所祝願的那樣。本來又為他說法。當天晚上夢見一個女子說：『兩種報應已經解脫了。』他所顯現的神異之處就是這樣。元符二年十二月甲子日將要圓寂，沐浴后躺下。門徒們圍著他請求說：『和尚您的道遍佈天下，今天不可沒有遺偈。』凈慈勉強起身安坐，索要筆墨，大書五個字：『後事付守榮。』扔下筆，安然躺下，好像熟睡一樣。搖動他，已經去世了。門徒們在靈巖寺建塔安葬了他的全身。享年八十歲，坐禪五十二個夏天。 悟新 釋悟新，姓王，是韶州曲江人。身材魁梧，面色黝黑，像梵僧的模樣。在佛陀院剃度出家，以氣節壓倒眾人，喜歡當面指責別人的過失。起初住在云巖寺，後來遷到翠巖寺。舊時那裡有個淫祠，鄉里人祭祀祈福，酒肉污穢，沒有一天不是這樣。悟新告誡主管人員拆毀它。主管人員推辭說不敢招惹禍患。悟新怒斥道：『即使能作禍，我自當承擔。』於是親自拆毀了它。不久，有一條巨蟒盤踞在裡面，抬起頭作出吞噬的樣子。悟新呵斥它，巨蟒便逃走了。悟新安然睡覺，沒有發生其他事情。沒過多久，再次主持云巖寺，建造經藏。太史黃公庭堅為之作記。有人把其親人的墓誌銘刻在碑陰上，悟新憤怒地說：『欺凌侮辱，不避禍患，竟然到了這種地步！』話還沒說完，靈光翻動屋頂，雷電從門外進來，劈開了碑陰，將其一分為二。檢視時，已經化為灰燼，而經藏的碑記卻安然無損。晚年回到黃龍寺居住，求學的人像云一樣聚集。因病退居晦堂。政和五年十二月十五日安然去世。訃告傳到各方，僧人為之嗚咽流淚。火化后得到五色舍利。享年七十二歲，坐禪四十五個夏天。塔建在晦堂之後。 凈梵 僧人凈梵，是嘉禾人，姓笪。他的母親夢見光明充滿房間，看見神人像佛一樣，因此懷孕。出生后剛滿十歲，就依附勝果寺出家剃度。跟隨湛謙二位法師學習佛法，得到了他們的真傳。起初住在無量壽院，凡是講經
【English Translation】 English version: Jingci (temple name). As he wished. He also preached the Dharma. That night he dreamed of a woman saying, 'The two retributions have been resolved.' Such were the miraculous manifestations. On the Jiazi day of the twelfth month of the second year of Yuanfu, he was about to pass away. He bathed and lay down. His disciples surrounded him and pleaded, 'Venerable Master, your teachings have spread throughout the world. Today, we must have a final verse.' Jingci reluctantly sat up, asked for a brush and ink, and wrote five large characters: 'The aftermath is entrusted to Shou Rong.' He threw down the brush and lay down peacefully, as if sound asleep. When they shook him, he had already passed away. His disciples built a pagoda at Lingyan Temple to enshrine his entire body. He lived to the age of eighty and spent fifty-two summers in meditation. Wuxin The monk Wuxin, whose surname was Wang, was a native of Qujiang in Shaozhou. He was tall and had a dark face, resembling a Brahman monk. He was tonsured at the Buddha Temple and surpassed others in integrity, often criticizing people to their faces. He initially resided at Yunyan Temple and later moved to Cuiyan Temple. There was an old lewd shrine there, and the villagers made offerings and sacrifices, with wine and meat constantly defiling the place. Wuxin warned the administrators to destroy it. The administrators declined, saying they dared not invite disaster. Wuxin rebuked them, saying, 'Even if it can bring disaster, I will bear it myself.' So he personally demolished it. Soon after, a giant python coiled up inside, raising its head as if to devour him. Wuxin scolded it, and the python fled. Wuxin slept peacefully, and nothing else happened. Not long after, he again took charge of Yunyan Temple and built a scripture repository. The Grand Historian Huang Gong Tingjian wrote a record for it. Someone had his relative's epitaph engraved on the back of the stele. Wuxin angrily said, 'To be so insulting and disrespectful, not fearing disaster to this extent!' Before he finished speaking, a divine light overturned the roof, and lightning struck from outside the door, splitting the back of the stele in two. When examined, it had already turned to ashes, while the inscription of the scripture repository remained intact. In his later years, he returned to live at Huanglong Temple, and scholars gathered like clouds. Due to illness, he retired to Huitang. On the fifteenth day of the twelfth month of the fifth year of Zhenghe, he passed away peacefully. When the news reached various places, monks wept and shed tears for him. After cremation, he obtained five-colored relics. He lived to the age of seventy-two and spent forty-five summers in meditation. His pagoda was built behind Huitang. Jingfan The monk Jingfan was a native of Jiahe, whose surname was Da. His mother dreamed that light filled the room and saw a divine being resembling a Buddha, and thus she became pregnant. After being born, he became a monk and was tonsured at Shengguo Temple at the age of ten. He studied the Dharma with the two Dharma masters Zhan and Qian, and received their true transmission. He initially resided at Wuliangshou Temple. Whenever he lectured on
法華經十餘過。大觀中結二十七僧修法華懺。每期方便正修。二十八日連作三會。精恪上通感普賢受羯摩法。呼凈梵比丘名聲如撞鐘。時長洲縣宰王公度親目其事。題石為記。又嘗夢黃衣人請入冥見王者。令檢簿云。凈梵比丘累經劫數講法華經。即遣使送歸。一日禪觀中合衆皆見金甲神人胡跪師前。又在他處懺期蒙韋馱天點檢。大眾中有戒不嚴凈者。先以預定後果懺法不全。時姑蘇守應公有婢為崇所惱。請師授戒。其妖即滅。葛氏請施戒薦夫。見夫繞師三匝而去。待制賈公見師道行。即補為管內法主。師住持十餘年。亡后焚軀有舍利五色。
道隆
婺州僧道隆。雲遊諸方寓江州能仁寺。所為不常但呼為風和尚。紹興元年行化抵瑞昌投宿天花寺。夜有男子垂泣言。弟子不幸在生前廣造惡業現墮牛身。一尾生於頭上形模丑異。愿師慈悲為我懺悔令脫此苦。明日至若山湯氏家。一門男女悉出作禮。啟告曰。前日牛產犢甚怪。尾出頭上。恐于寒家生災。愿和尚暢此因緣以洗宿咎。須臾驅牛前來。掉頭搖尾若乞憐狀。隆咄曰。汝昔者作業茲日難逃。雖受此形本性何異。豈不聞溈山和尚示眾言。中有響句里藏機。汝若於斯會得。便見靈光動耀照徹十方佛與眾生本同一體。其或未然當爲說偈。牛受記畢隨隆歸寺。觀者以
【現代漢語翻譯】 現代漢語譯本 《法華經》十餘過：在大觀年間，聚集二十七位僧人修持《法華懺》。每次都按方便法門如法修行。二十八日連續舉辦三場法會。精誠恪守，上通感應，普賢菩薩親自傳授羯摩法。呼喚凈梵比丘的名字，聲音如同撞鐘一般洪亮。當時長洲縣宰王公度親眼目睹此事，並題寫碑石作為記錄。又曾經夢見身穿黃衣的人，請他進入冥府拜見閻羅王。閻羅王命令檢查簿籍，說：『凈梵比丘累生累世講說《法華經》。』隨即派使者送他返回陽間。一日禪定觀想中，所有人都看見金甲神人胡跪在師父面前。又在其他地方的懺法期間，蒙受韋馱天尊的檢查。大眾中有戒律不嚴謹清凈的人，事先得到預示，結果懺法不圓滿。當時姑蘇太守應公有個婢女被妖怪所困擾，請師父為她授戒，那妖怪立刻消失。葛氏請師父施戒，為她的丈夫超度，看見她的丈夫繞著師父轉了三圈后離去。待制賈公見師父道行高深，就奏請朝廷任命他為管內法主。師父住持寺廟十餘年，圓寂后火化，留下五色舍利。
道隆（僧人名）
婺州僧人道隆（僧人名），雲遊四方，暫住在江州能仁寺。他的行為不拘一格，人們都稱他為風和尚。紹興元年，他行腳化緣來到瑞昌，投宿在天花寺。夜裡有個男子哭泣著說：『弟子不幸，在生前廣造惡業，現在墮落為牛身。一條尾巴長在頭上，形狀醜陋怪異。希望師父慈悲，為我懺悔，讓我脫離這痛苦。』第二天，他來到若山湯氏家。全家男女老少都出來作禮，稟告說：『前幾天，家裡的母牛生下的小牛非常奇怪，尾巴竟然長在頭上。恐怕會在寒門帶來災禍。希望和尚能夠開示這其中的因緣，以洗刷過去的罪過。』一會兒，他們把牛趕了過來。那牛搖頭擺尾，好像在乞求憐憫的樣子。道隆呵斥道：『你過去造下的業，今日難以逃脫。雖然受了這牛身，但本性又有什麼不同呢？難道沒聽過溈山和尚開示大眾說：『中有響，句里藏機。』你如果能領會這個，就能看見靈光閃耀，照徹十方，佛與眾生本來就是一體的。如果還不明白，我就為你再說一偈。』牛聽完受記，就跟著道隆回到寺廟。觀看的人都...
【English Translation】 English version More than ten times of the Fahua Jing (Lotus Sutra): During the Daguan period, twenty-seven monks gathered to practice the Fahua Repentance. Each time, they practiced according to the expedient methods. On the twenty-eighth day, they held three Dharma assemblies in a row. Their sincere devotion reached the heavens, and Samantabhadra (Universal Virtue Bodhisattva) personally transmitted the Karma (ritual) method. Calling out the name of the Jingfan Bhikshu (Pure Brahma Bhikshu), the sound was as loud as striking a bell. At that time, Wang Gongdu, the magistrate of Changzhou County, witnessed this with his own eyes and inscribed a stone tablet as a record. He also once dreamed of a person in yellow robes inviting him to enter the underworld to meet King Yama. King Yama ordered the examination of the registers, saying, 'The Jingfan Bhikshu has lectured on the Fahua Jing for countless eons.' He then sent messengers to send him back to the human world. One day, during meditation, everyone saw a golden-armored deity kneeling before the master. Also, during repentance ceremonies in other places, they were inspected by Skanda (Guardian Deity). Among the assembly, those whose precepts were not strictly observed were forewarned, and as a result, the repentance ceremony was incomplete. At that time, Ying Gong, the prefect of Gusu, had a maid who was troubled by a demon. He asked the master to administer the precepts to her, and the demon immediately disappeared. The Ge family asked the master to administer the precepts to dedicate merit to her husband, and she saw her husband circling the master three times before leaving. The Attendant-in-Waiting, Jia Gong, seeing the master's profound practice, recommended him to the court to be appointed as the Dharma Lord within the jurisdiction. The master presided over the temple for more than ten years. After his death, his body was cremated, and five-colored sharira (relics) were found.
Daolong (Monk's name)
Daolong (Monk's name), a monk from Wuzhou, traveled around and temporarily resided in Nengren Temple in Jiangzhou. His behavior was unconventional, and people called him 'Wind Monk'. In the first year of Shaoxing, he traveled to Ruichang to seek alms and stayed overnight at Tianhua Temple. At night, a man wept and said, 'Unfortunately, this disciple created many evil deeds in his previous life and is now reborn as a cow. A tail grows on my head, and my appearance is ugly and strange. I hope the master will be compassionate and repent for me so that I can escape this suffering.' The next day, he went to the Tang family in Ruoshan. The whole family, men, women, and children, came out to pay their respects and reported, 'A few days ago, the cow in our family gave birth to a calf that was very strange. The tail actually grew on its head. We are afraid that it will bring disaster to our poor family. We hope that the monk can explain the cause and effect of this and wash away our past sins.' After a while, they drove the cow over. The cow shook its head and wagged its tail, as if begging for mercy. Daolong scolded, 'The karma you created in the past is difficult to escape today. Although you have received this cow's body, what is different about your original nature? Haven't you heard Weishan (Mount Wei) Zen Master instruct the assembly, 'There is a sound in the middle, and a machine is hidden in the sentence.' If you can understand this, you will see the spiritual light shining, illuminating the ten directions, and the Buddha and sentient beings are originally one. If you still don't understand, I will say another verse for you.' After the cow heard the prediction, it followed Daolong back to the temple. The onlookers all...
千數。牛見人俯而不食如羞𧹞態。除夕忽殂。隆夢來謝。遂領眾然炬爇之。
靈芝
靈芝律師。重造明州五臺戒壇成。有一老人神氣超邁眉須皓白。進而啟曰。弟子有三珠奉獻以為壇成之賀。言訖忽然不見。因置其珠于壇心。屢現光相。其後有壇主會十師大開戒法。越二日夜分有一僧登壇。忽睹珠光外徹內現善財童子。僧乃驚呼。眾起視之悉皆環禮。自是每夜僧眾益伸虔懇。而珠之所現。或金色佛或六臂觀音。或紫竹碧柳。或奇木怪石。或迦陵頻伽飛舞左右。或月蓋(長者名)或龍神獻珠。神變非一。見者聞者皆謂希有。
常羅漢
嘉州僧常羅漢者。異人也。好勸人設羅漢齋會。故得此名。楊氏媼嗜食雞。平生所殺不知幾千百數。既死家人作六七齋具黃箓醮。道士方拜章。僧忽至告其子曰。吾為汝懺悔。楊家甚喜設座延入。僧顧其仆云。去街東第幾家買花雌雞一隻來。如言得之。命殺以具饌。楊氏泣請曰。尊者見臨。非有所愛惜。今日啟醮筵。舉家內外久絕葷饌。乞以付鄰家。僧不可必欲就煮。食既熟就廳踞坐。拆肉滿盤分。置上真九位。乃食其餘。齋罷不揖而去。是夕賣雞家及楊氏悉夢媼至謝曰。在生時罪業見責為雞。賴羅漢悔謝之賜。今既脫矣。自是郡人作佛事薦亡。幸其來以為冥涂得
【現代漢語翻譯】 現代漢語譯本 千數：某人養的牛見到人彎腰（幹活）就不吃東西，好像感到羞愧的樣子。臘月三十（除夕）突然死了。隆（可能是人名）在夢中來道謝。於是（某人）帶領大家點燃火把焚燒了它。
靈芝：靈芝律師，重新建造明州五臺山的戒壇成功。有一位老人，精神氣度超凡脫俗，眉毛鬍鬚雪白。走上前來說：『弟子有三顆寶珠奉獻，作為祝賀戒壇建成的禮物。』說完忽然不見了。於是（人們）將寶珠放置在戒壇中心，多次顯現光芒。之後，有壇主召集十位律師，大規模地開壇傳授戒法。過了兩天，夜裡，有一位僧人登上戒壇，忽然看到寶珠的光芒向外穿透，內部顯現善財童子（Sudhana-kumāra）。僧人於是驚叫起來。眾人起身觀看，都環繞著禮拜。從此以後，每晚僧眾更加虔誠懇切。而寶珠所顯現的景象，有時是金色佛像，有時是六臂觀音（Sadbhuja Avalokiteśvara），有時是紫竹碧柳，有時是奇特的樹木怪異的石頭，有時是迦陵頻伽（Kalaviṅka）在左右飛舞，有時是月蓋長者（Candra-ghata），有時是龍神獻上寶珠。種種神奇變化不止一種。見到的人、聽到的人都說這是罕見的事情。
常羅漢：嘉州僧人常羅漢，是一位奇異的人。喜歡勸人設定羅漢齋會，因此得到這個名字。楊氏老婦人喜歡吃雞，一生所殺的雞不知道有幾千幾百只。死後，家人做了六七天的齋飯，舉行黃箓齋醮（道教儀式）。道士正要拜章（道教儀式），僧人忽然來到，告訴她的兒子說：『我為你（母親）懺悔。』楊家非常高興，設定座位邀請他進入。僧人回頭對僕人說：『去街東第幾家買一隻開花的母雞來。』像他說的那樣得到了雞。命令（僕人）殺了用來做菜。楊氏哭著請求說：『尊者光臨，並非是愛惜（這隻雞）。今天開啟齋醮的筵席，全家內外已經很久沒有吃葷腥了。希望把（這隻雞）送給鄰居家。』僧人不同意，一定要煮了吃。食物煮熟后，（僧人）就在廳堂上盤腿而坐，把肉拆開裝滿盤子，分成九份放在上真（道教神仙）的位置上，然後吃掉剩下的。齋飯完畢，不作揖就離開了。當天晚上，賣雞的人家和楊氏都夢見老婦人來道謝說：『在世時因為罪業被責罰轉生為雞。依靠羅漢懺悔謝罪的恩賜，現在已經脫離了（雞身）。』從此以後，郡里的人做佛事超度亡靈，希望他（常羅漢）來，認為（這樣）陰間（的亡靈）能夠得到利益。
【English Translation】 English version Thousands: A certain person's ox would not eat when it saw people bending over (working), as if feeling ashamed. It suddenly died on New Year's Eve. Long (possibly a name) came in a dream to express gratitude. So (someone) led everyone to light torches and cremate it.
Lingzhi: The lawyer Lingzhi successfully rebuilt the Vinaya Platform of Mount Wutai in Mingzhou. There was an old man with extraordinary spirit and snow-white eyebrows and beard. He stepped forward and said: 'This disciple offers three pearls as a gift to celebrate the completion of the platform.' After speaking, he suddenly disappeared. So (people) placed the pearls in the center of the platform, and they repeatedly manifested light. Later, the platform master gathered ten lawyers to open the platform and transmit the precepts on a large scale. Two days later, in the middle of the night, a monk ascended the platform and suddenly saw the light of the pearls penetrating outwards, with Sudhana-kumāra appearing inside. The monk then exclaimed in surprise. The crowd rose to watch and all circled around to pay homage. From then on, the monks became more devout and earnest every night. And the scenes manifested by the pearls were sometimes golden Buddhas, sometimes Sadbhuja Avalokiteśvara, sometimes purple bamboo and green willows, sometimes strange trees and bizarre rocks, sometimes Kalaviṅka flying around, sometimes Candra-ghata, and sometimes dragon gods offering pearls. There were more than one kind of miraculous transformations. Those who saw and heard it all said it was a rare event.
Constant Arhat: The monk Constant Arhat of Jia Prefecture was an extraordinary person. He liked to encourage people to set up Arhat vegetarian feasts, hence the name. An old woman of the Yang family liked to eat chicken, and she had killed thousands of chickens in her life. After her death, her family prepared six or seven days of vegetarian meals and held a Yellow Register Ritual (Taoist ritual). As the Taoist priest was about to present the memorial (Taoist ritual), the monk suddenly arrived and told her son: 'I will repent for your (mother).' The Yang family was very happy and set up a seat to invite him in. The monk turned to his servant and said: 'Go to the so-and-so house east of the street and buy a flowering hen.' He got the chicken as he said. He ordered (the servant) to kill it to prepare the meal. The Yang family wept and pleaded: 'Venerable one, your presence is not about cherishing (this chicken). Today we are opening the vegetarian feast, and the whole family has abstained from meat for a long time. We hope to give (this chicken) to the neighbor.' The monk disagreed and insisted on cooking it. After the food was cooked, (the monk) sat cross-legged in the hall, tore the meat apart and filled a plate, divided it into nine portions and placed them in the positions of the Supreme Perfected Ones (Taoist deities), and then ate the rest. After the vegetarian meal, he left without bowing. That night, the chicken seller and the Yang family both dreamed that the old woman came to thank them, saying: 'In life, I was punished for my sins and reborn as a chicken. Thanks to the Arhat's repentance and atonement, I have now escaped (the chicken body).' From then on, the people of the prefecture hoped that he (Constant Arhat) would come when they performed Buddhist rituals to deliver the deceased, believing that (in this way) the spirits in the underworld could benefit.
助。紹興末年卒。肉身久而不壞。
膽巴
國師膽巴者。一名功嘉。葛刺思西番突甘斯旦麻人。幼從西天竺古達麻失利。傳習梵秘得其法要。世祖中統間帝師八思巴薦之。時懷孟大旱。世祖命禱之立雨。又嘗咒食投龍湫。頃之奇花異果涌出波面。取以上進。世祖大悅。樞密副使月的迷失鎮潮。而妻得奇疾。膽巴以所持數珠加其身即愈。又嘗為月的迷失言異夢。及已還朝期后皆驗。元貞間海都犯西番界。成宗命禱于摩訶葛刺神。已而捷書果至。又為成宗禱疾遄愈。賜予甚厚。且詔分御前校尉十人為之導從。成宗北巡。命膽巴以象輿前導。過云川語諸弟子曰。此地有靈怪恐驚乘輿當密持神咒以厭之。未幾風雨大至。眾咸驚懼惟幄殿無虞。復賜碧鈿杯一。大德七年夏卒。皇慶間追號大覺普惠廣照無上膽巴帝師。
神僧傳卷第九
【現代漢語翻譯】 現代漢語譯本：助，紹興末年圓寂。肉身長久不腐壞。
膽巴
國師膽巴，又名功嘉（功嘉）。是葛刺思（葛刺思）西番（西番）突甘斯旦麻（突甘斯旦麻）人。年幼時跟隨西天竺（西天竺）的古達麻失利（古達麻失利），學習梵文秘法，得到了其中的精要。世祖（元世祖忽必烈）中統年間，帝師八思巴（八思巴）向世祖推薦了他。當時懷孟（懷孟，地名）一帶大旱，世祖命令他祈禱下雨，立刻就下雨了。他還曾唸咒將食物投入龍湫（龍湫），不久，奇花異果從水面涌出，他取來獻給世祖。世祖非常高興。樞密副使月的迷失（月的迷失）鎮守潮州（潮州），他的妻子得了奇怪的疾病，膽巴用他所持的數珠加持在她身上，病就好了。他還曾為月的迷失說異夢，等到他回朝后，所說的夢都應驗了。元貞年間，海都（海都）侵犯西番邊境，成宗（元成宗鐵穆耳）命令他向摩訶葛刺神（摩訶葛刺神）祈禱，不久，勝利的捷報果然傳來。他又為成宗祈禱疾病迅速痊癒，成宗賞賜他非常豐厚，並且下詔分派御前校尉十人作為他的隨從。成宗北巡時，命令膽巴用象輿在前引導。經過云川（云川）時，他告訴弟子們說：『這個地方有妖怪，恐怕會驚擾皇帝的車駕，應當秘密持誦神咒來鎮壓它們。』沒過多久，狂風暴雨大作，眾人都非常驚恐，只有皇帝的帳篷安然無恙。成宗又賜給他碧鈿杯一個。大德七年夏天圓寂。皇慶年間，追封他為大覺普惠廣照無上膽巴帝師。
《神僧傳》卷第九
【English Translation】 English version: Zhu, passed away at the end of the Shaoxing era. His body remained intact for a long time after death.
Danba
The State Preceptor Danba, also known as Gongjia (功嘉), was a native of Tugansidanma (突甘斯旦麻) in Gesixi (葛刺思), Xifan (西番). As a child, he followed Gudamashili (古達麻失利) from West Tianzhu (西天竺), studying Sanskrit secrets and obtaining their essence. During the Zhongtong era of Emperor Shizu (元世祖忽必烈), Imperial Teacher Basiba (八思巴) recommended him to the Emperor. At that time, there was a severe drought in Huaimeng (懷孟, place name). Emperor Shizu ordered him to pray for rain, and it rained immediately. He also chanted incantations and threw food into Longqiu (龍湫). Soon after, strange flowers and fruits emerged from the water's surface, which he took and presented to Emperor Shizu. Emperor Shizu was very pleased. Yue Mi Shi (月的迷失), the Deputy Chief of the Privy Council, was stationed in Chaozhou (潮州), and his wife suffered from a strange illness. Danba touched her with the rosary he carried, and she recovered. He also once told Yue Mi Shi about a strange dream, and after he returned to the court, the dream came true. During the Yuanzhen era, Haidu (海都) invaded the Xifan border. Emperor Chengzong (元成宗鐵穆耳) ordered him to pray to the Mahakala deity (摩訶葛刺神), and soon after, a letter of victory arrived. He also prayed for Emperor Chengzong's quick recovery from illness. Emperor Chengzong bestowed upon him generous rewards and ordered ten imperial guards to be his attendants. When Emperor Chengzong toured the north, he ordered Danba to lead the way in an elephant carriage. When passing through Yunchuan (云川), he told his disciples, 'This place has spirits and monsters that may startle the imperial carriage. We should secretly chant divine mantras to suppress them.' Not long after, a violent storm arose, and everyone was terrified, but only the Emperor's tent remained safe. Emperor Chengzong also gave him a blue-glazed cup. He passed away in the summer of the seventh year of the Dade era. During the Huangqing era, he was posthumously honored as the Greatly Enlightened, Universally Beneficent, Radiantly Illuminating, Supreme Imperial Teacher Danba.
Biographies of Divine Monks, Volume 9