X87n1623_釋氏蒙求
卍新續藏第 87 冊 No. 1623 釋氏蒙求
釋氏蒙求標題捲上摩騰入漢 僧會來吳慧則石甕 寶意銅壺僧稠被謗 慧思遭誣法喜畫馬 保志畫烏僧瑜雙桐 邵碩只履慧滿息火 植相唾水敬脫誓筆 賈逸贈紙明度呼鴿 僧安喚雉北山二聖 西竺七賢法聰入定 慧寬坐禪明瓚轉石 羅竭蹍泉僧祐集萬 法建誦千史宗憑埭 抔度負圈乘師髭出 礪公齒全光寵兩途 能秀二祖信行泣牛 曇猷扣虎慧持龍門 竺潛蓬戶抱玉出雲 涉公致雨曇遵泣師 䟦摩化母陀勒乞油 道冏采乳僧達白髮 覺明赤髭寶瓊法主 神迥論師靈潤觀燒 智凱誓池明恭食鹿 道豐啖羆僧實重瞳 法秀連眉慧遷白玉 辨相紫芝智藏踞座 道安登輦法開才華 曇延機辯道整出塵 智稱入善南陽雉鳩 法朗猴犬道融少誦 知玄幼吟辨公鶴下 僧范雁臨普瞚矌耳 靜靄割心慧果掘錢 慧義取金元曉難歒 智詵可畏普明見形 慧侃出臂孝龍八達 法周十智慧超學士 安玄都尉智文峰落 法雲華墜慧成擲箸 道生取匙惟儼大笑 曇憑雄聲僧慧二杰 明琰三英法通多力 道開健行普化挾木 香公掘坑曇始足白 羅叉眼青僧洪鑄像 士行燒經生融上首 觀肇第一智順持戒 道房授律道超□□ 明徹□□道英臥冰 慧滿坐雪藏母吞星 玄親夢月慧隆松
寒 朗公霜潔道常執志 亡名秉節僧可臂斷 法愿齒折淵度興西 基進北東彌天辨鼎 法安獲鐘超達伏草 難陀變筇法愿律虎 慧榮義龍法進施體 僧富劃胸卷下琳祜會郊 可育面壁法開善醫 曇遷妙易僧淵架橋 隱峰擲錫寧師食荷 僧喜啖石智巖能軍 慧琎健敵世高化蟒 明琛變蛇法持白竹 道愻靈華童進飲酒 無著啜茶慧布論義 法汰破邪德素少達 慧棱幼悟僧慧渡河 安靜登墓遂端生蓮 耆域治樹凈度遊獵 玄風張捕僧璨三國 道一九州真表蝦䗫 檀特狝猴智潤博瞻 曇影風流僧朗知盜 法通被囚道生領徒 慧遠結社主公向驢 永師指馬僧達□糕 世瑜受果法曠去妖 慧安防禍道光義虎 恭明智囊靈坦心印 玄暢目光道杰頭大 溫行眉長祗難異術 曇鸞仙方岑公養鼠 道判放羊寶瓊龍瑞 慧哲象王明瞻直身 曇顯翹足法蘭辨灰 慧要刻木靈藏布衣 法雲錦服慧約青牛 曇弘金鹿諦親書鎮 倫母神幡智炫出國 童壽入關無竭過嶺 法和登山諦乘荷葉 相渡波瀾善伏誡神 慧嵬問鬼曇籥四飛 法橋百里慧受青龍 道洪白雉慧安古杖 僧群靈水漫提指客 處寂候賓慧韶撤被 法向裂巾圖澄洗腸 佛調現身玄尚入魏 帛遠□□慧休吟云 道林放鶴法相滑稽 僧淵言謔崇慧登梯 通達入鑊琳佛鬚生 翼像淚落東興尚廣 西
【現代漢語翻譯】 現代漢語譯本 寒朗公霜潔道常執志：朗公（姓名）像霜一樣純潔，道常（姓名）堅持自己的志向。 亡名秉節僧可臂斷：一位不留名的僧人秉持節操，僧可（姓名）斷臂求法。 法愿齒折淵度興西：法愿（姓名）牙齒脫落，淵度（姓名）在西方弘揚佛法。 基進北東彌天辨鼎：基進（姓名）在北方和東方活動，彌天（姓名）善於辨別鼎器。 法安獲鐘超達伏草：法安（姓名）得到鐘，超達（姓名）隱伏于草莽之中。 難陀變筇法愿律虎：難陀（Ananda，阿難陀，佛陀的十大弟子之一）將竹杖變成龍，法愿（姓名）以戒律降伏老虎。 慧榮義龍法進施體：慧榮（姓名）和義龍（姓名），法進（姓名）捨身。 僧富劃胸卷下琳祜會郊：僧富（姓名）劃開胸膛，琳祜（姓名）在郊外集會。 可育面壁法開善醫：可育（姓名）面壁修行，法開（姓名）擅長醫術。 曇遷妙易僧淵架橋：曇遷（姓名）精通《周易》，僧淵（姓名）架橋。 隱峰擲錫寧師食荷：隱峰（姓名）投擲錫杖，寧師（姓名）以荷為食。 僧喜啖石智巖能軍：僧喜（姓名）吃石頭，智巖（姓名）善於領兵。 慧琎健敵世高化蟒：慧琎（姓名）勇猛抵抗敵人，世高（姓名）化解蟒蛇。 明琛變蛇法持白竹：明琛（姓名）變成蛇，法持（姓名）手持白竹。 道愻靈華童進飲酒：道愻（姓名）和靈華（姓名），童進（姓名）飲酒。 無著啜茶慧布論義：無著（Asanga，阿僧伽，瑜伽行唯識學派創始人）喝茶，慧布（姓名）辯論義理。 法汰破邪德素少達：法汰（姓名）破除邪見，德素（姓名）年少通達。 慧棱幼悟僧慧渡河：慧棱（姓名）年幼開悟，僧慧（姓名）渡河。 安靜登墓遂端生蓮：安靜（姓名）登上墳墓，遂端（姓名）生出蓮花。 耆域治樹凈度遊獵：耆域（Jivaka，耆婆，古印度著名醫生）醫治樹木，凈度（姓名）遊獵。 玄風張捕僧璨三國：玄風（姓名）張網捕魚，僧璨（Sengcan，？-606，禪宗三祖）在三國。 道一九州真表蝦䗫：道一（姓名）在九州，真表（姓名）變為蝦䗫。 檀特狝猴智潤博瞻：檀特（姓名）馴服猴子，智潤（姓名）博學多聞。 曇影風流僧朗知盜：曇影（姓名）風流倜儻，僧朗（姓名）知道誰是盜賊。 法通被囚道生領徒：法通（姓名）被囚禁，道生（Zhisheng，約355-434）帶領弟子。 慧遠結社主公向驢：慧遠（Huiyuan，334-416）結社唸佛，主公（姓名）面向驢。 永師指馬僧達□糕：永師（姓名）指著馬，僧達（姓名）□糕。 世瑜受果法曠去妖：世瑜（姓名）得到果報，法曠（姓名）去除妖怪。 慧安防禍道光義虎：慧安（姓名）預防災禍，道光（姓名）以義感化老虎。 恭明智囊靈坦心印：恭明（姓名）是智囊，靈坦（姓名）是心印。 玄暢目光道杰頭大：玄暢（姓名）目光敏銳，道杰（姓名）頭大。 溫行眉長祗難異術：溫行（姓名）眉毛長，祗難（姓名）有奇異的法術。 曇鸞仙方岑公養鼠：曇鸞（Tanluan，476-542）有仙方，岑公（姓名）養老鼠。 道判放羊寶瓊龍瑞：道判（姓名）放羊，寶瓊（姓名）有龍的祥瑞。 慧哲象王明瞻直身：慧哲（姓名）如象王，明瞻（姓名）身體挺直。 曇顯翹足法蘭辨灰：曇顯（姓名）翹起腳，法蘭（姓名）辨別灰燼。 慧要刻木靈藏布衣：慧要（姓名）雕刻木頭，靈藏（姓名）穿布衣。 法雲錦服慧約青牛：法雲（姓名）穿錦緞衣服，慧約（姓名）騎青牛。 曇弘金鹿諦親書鎮：曇弘（姓名）有金鹿，諦親（姓名）書寫鎮物。 倫母神幡智炫出國：倫母（姓名）有神幡，智炫（姓名）出國。 童壽入關無竭過嶺：童壽（姓名）進入關卡，無竭（姓名）翻山越嶺。 法和登山諦乘荷葉：法和（姓名）登山，諦乘（姓名）乘坐荷葉。 相渡波瀾善伏誡神：相渡（姓名）渡過波瀾，善伏（姓名）降伏神靈。 慧嵬問鬼曇籥四飛：慧嵬（姓名）詢問鬼，曇籥（姓名）四處飛。 法橋百里慧受青龍：法橋（姓名）走了百里，慧受（姓名）得到青龍。 道洪白雉慧安古杖：道洪（姓名）有白雉，慧安（姓名）有古老的竹杖。 僧群靈水漫提指客：僧群（姓名）有靈水，漫提（姓名）指點客人。 處寂候賓慧韶撤被：處寂（姓名）等候客人，慧韶（姓名）撤掉被子。 法向裂巾圖澄洗腸：法向（姓名）撕裂頭巾，圖澄（Fotucheng，232-348）洗腸。 佛調現身玄尚入魏：佛調（姓名）顯現身形，玄尚（姓名）進入魏國。 帛遠□□慧休吟云：帛遠（姓名）□□，慧休（姓名）吟詠雲彩。 道林放鶴法相滑稽：道林（姓名）放鶴，法相（姓名）滑稽可笑。 僧淵言謔崇慧登梯：僧淵（姓名）言語詼諧，崇慧（姓名）登上梯子。 通達入鑊琳佛鬚生：通達（姓名）進入鍋中，琳佛（姓名）必須活著。 翼像淚落東興尚廣：翼像（姓名）流下眼淚，東興（東興（539-547）是南北朝時期南梁的年號）和尚廣（姓名）。 西
【English Translation】 English version Han Lang Gong shuang jie dao chang zhi zhi: Lang Gong (name) is as pure as frost, and Dao Chang (name) adheres to his aspirations. Wang ming bing jie seng ke bi duan: An unnamed monk upholds integrity, and Seng Ke (name) cuts off his arm to seek the Dharma. Fa Yuan chi zhe Yuan Du xing xi: Fa Yuan (name) loses his teeth, and Yuan Du (name) promotes Buddhism in the West. Ji Jin bei dong Mi Tian bian ding: Ji Jin (name) is active in the north and east, and Mi Tian (name) is good at distinguishing ding vessels. Fa An huo zhong Chao Da fu cao: Fa An (name) obtains a bell, and Chao Da (name) hides in the grass. Nanda bian qiong Fa Yuan lü hu: Nanda (Ananda, one of the Buddha's ten great disciples) transforms a bamboo staff into a dragon, and Fa Yuan (name) subdues a tiger with precepts. Hui Rong Yi Long Fa Jin shi ti: Hui Rong (name) and Yi Long (name), Fa Jin (name) sacrifices his body. Seng Fu hua xiong juan xia Lin Hu hui jiao: Seng Fu (name) cuts open his chest, and Lin Hu (name) gathers in the suburbs. Ke Yu mian bi Fa Kai shan yi: Ke Yu (name) meditates facing a wall, and Fa Kai (name) is skilled in medicine. Tan Qian miao yi Seng Yuan jia qiao: Tan Qian (name) is proficient in the Book of Changes, and Seng Yuan (name) builds a bridge. Yin Feng zhi xi Ning Shi shi he: Yin Feng (name) throws a tin staff, and Ning Shi (name) eats lotus. Seng Xi dan shi Zhi Yan neng jun: Seng Xi (name) eats stones, and Zhi Yan (name) is good at leading troops. Hui Jin jian di Shi Gao hua mang: Hui Jin (name) bravely resists the enemy, and Shi Gao (name) transforms a python. Ming Chen bian she Fa Chi bai zhu: Ming Chen (name) transforms into a snake, and Fa Chi (name) holds white bamboo. Dao Xun Ling Hua Tong Jin yin jiu: Dao Xun (name) and Ling Hua (name), Tong Jin (name) drinks alcohol. Wuzhuo chuo cha Hui Bu lun yi: Wuzhuo (Asanga, founder of the Yogacara school) sips tea, and Hui Bu (name) debates the meaning of the Dharma. Fa Tai po xie De Su shao da: Fa Tai (name) refutes heresies, and De Su (name) is knowledgeable at a young age. Hui Leng you wu Seng Hui du he: Hui Leng (name) attains enlightenment at a young age, and Seng Hui (name) crosses the river. An Jing deng mu Sui Duan sheng lian: An Jing (name) ascends the tomb, and Sui Duan (name) produces lotus flowers. Qiyu zhi shu Jing Du you lie: Qiyu (Jivaka, a famous ancient Indian doctor) heals trees, and Jing Du (name) hunts. Xuan Feng zhang bu Seng Can san guo: Xuan Feng (name) sets up nets to catch fish, and Seng Can (Sengcan, ?-606, the Third Patriarch of Zen) is in the Three Kingdoms. Dao Yi jiu zhou Zhen Biao xia yu: Dao Yi (name) is in Jiuzhou, and Zhen Biao (name) transforms into a shrimp. Tan Te xian hou Zhi Run bo zhan: Tan Te (name) tames monkeys, and Zhi Run (name) is knowledgeable and broad-minded. Tan Ying feng liu Seng Lang zhi dao: Tan Ying (name) is romantic and suave, and Seng Lang (name) knows who the thief is. Fa Tong bei qiu Dao Sheng ling tu: Fa Tong (name) is imprisoned, and Dao Sheng (Zhisheng, c. 355-434) leads disciples. Hui Yuan jie she Zhu Gong xiang lü: Hui Yuan (Huiyuan, 334-416) forms a society to recite the Buddha's name, and Zhu Gong (name) faces a donkey. Yong Shi zhi ma Seng Da □ gao: Yong Shi (name) points at a horse, and Seng Da (name) □ cake. Shi Yu shou guo Fa Kuang qu yao: Shi Yu (name) receives karmic rewards, and Fa Kuang (name) removes demons. Hui An fang huo Dao Guang yi hu: Hui An (name) prevents disasters, and Dao Guang (name) transforms a tiger with righteousness. Gong Ming zhi nang Ling Tan xin yin: Gong Ming (name) is a strategist, and Ling Tan (name) is a mind seal. Xuan Chang mu guang Dao Jie tou da: Xuan Chang (name) has sharp eyes, and Dao Jie (name) has a large head. Wen Xing mei chang Zhi Nan yi shu: Wen Xing (name) has long eyebrows, and Zhi Nan (name) has strange magic. Tan Luan xian fang Cen Gong yang shu: Tan Luan (Tanluan, 476-542) has a magical formula, and Cen Gong (name) raises rats. Dao Pan fang yang Bao Qiong long rui: Dao Pan (name) grazes sheep, and Bao Qiong (name) has the auspiciousness of a dragon. Hui Zhe xiang wang Ming Zhan zhi shen: Hui Zhe (name) is like an elephant king, and Ming Zhan (name) stands upright. Tan Xian qiao zu Fa Lan bian hui: Tan Xian (name) raises his foot, and Fa Lan (name) distinguishes ashes. Hui Yao ke mu Ling Zang bu yi: Hui Yao (name) carves wood, and Ling Zang (name) wears cloth clothes. Fa Yun jin fu Hui Yue qing niu: Fa Yun (name) wears brocade clothes, and Hui Yue (name) rides a blue ox. Tan Hong jin lu Di Qin shu zhen: Tan Hong (name) has a golden deer, and Di Qin (name) writes a talisman. Lun Mu shen fan Zhi Xuan chu guo: Lun Mu (name) has a divine banner, and Zhi Xuan (name) goes abroad. Tong Shou ru guan Wu Jie guo ling: Tong Shou (name) enters the pass, and Wu Jie (name) crosses the mountains. Fa He deng shan Di Cheng he ye: Fa He (name) climbs a mountain, and Di Cheng (name) rides a lotus leaf. Xiang Du bo lan Shan Fu jie shen: Xiang Du (name) crosses the waves, and Shan Fu (name) subdues spirits. Hui Wei wen gui Tan Yue si fei: Hui Wei (name) asks ghosts, and Tan Yue (name) flies in all directions. Fa Qiao bai li Hui Shou qing long: Fa Qiao (name) travels a hundred miles, and Hui Shou (name) obtains a blue dragon. Dao Hong bai zhi Hui An gu zhang: Dao Hong (name) has a white pheasant, and Hui An (name) has an old bamboo staff. Seng Qun ling shui Man Ti zhi ke: Seng Qun (name) has spiritual water, and Man Ti (name) guides guests. Chu Ji hou bin Hui Shao che bei: Chu Ji (name) waits for guests, and Hui Shao (name) removes the quilt. Fa Xiang lie jin Tu Cheng xi chang: Fa Xiang (name) tears his turban, and Tu Cheng (Fotucheng, 232-348) washes his intestines. Fo Diao xian shen Xuan Shang ru Wei: Fo Diao (name) manifests his form, and Xuan Shang (name) enters the Wei kingdom. Bo Yuan □□ Hui Xiu yin yun: Bo Yuan (name) □□, and Hui Xiu (name) chants about clouds. Dao Lin fang he Fa Xiang hua ji: Dao Lin (name) releases cranes, and Fa Xiang (name) is humorous and funny. Seng Yuan yan xue Chong Hui deng ti: Seng Yuan (name) speaks humorously, and Chong Hui (name) climbs a ladder. Tong Da ru huo Lin Fo xu sheng: Tong Da (name) enters the pot, and Lin Fo (name) must live. Yi Xiang lei luo Dong Xing Shang Guang: Yi Xiang (name) sheds tears, and Dong Xing (Dongxing (539-547) was the reign title of the Southern Liang Dynasty during the Northern and Southern Dynasties) and Shang Guang (name). West
化可知
(元本無標題。今為檢尋者準余蒙求之例標之。元本蠹滅者檢本傳補之。為分元本文。細書之也。元本文字有疑誤者于各條之終注之。又元本以異本校者注本文傍。今悉準校訂疑誤注各條終。此書二百一十有四句。用韻三十有二也。今為便檢尋標于格上。又有葉韻者。于句下注其反切也)。
釋氏蒙求標題(畢)
No. 1623
釋氏蒙求(並序) 上冊
霅水 講學沙門 靈操 撰
余固覽慧皎澄照通慧高僧傳三本總八十卷。披其文睹其事。今古之異聖賢之跡。非周公之才董狐之筆無以能為也。然而義旨縱橫捲軸繁廣。覽之者無強記而有忘。是故集其事類討其異常。以偶對為文聲律為韻。題曰釋氏蒙求焉。後進童孺誦而明其文究其理。思繼古賢之蹤為五教之端者也。時己酉四月望日序。
(虞)摩騰入漢 僧會來吳
攝摩騰。本中天竺人。化彼諸國廣有靈應。初與竺法蘭將入漢土。遂感明皇帝夜夢金人飛空而至。明旦大集群臣以占所夢。通人傅毅曰。臣聞西域有神其名曰佛。陛下所夢將必是乎。聞之大悅。即遣郎中蔡愔博士秦景等使往天竺尋訪佛法。愔等行至中途果見騰蘭二僧攜經像而來乃同回洛陽。明帝深加禮接。東土大興教法自騰為始。
【現代漢語翻譯】 現代漢語譯本 化可知
（元本沒有標題。現在爲了方便查詢的人按照《蒙求》的例子加上標題。元本被蟲蛀蝕的部分，參考其他版本補全。爲了區分元本的文字，用較小的字型書寫。元本文字有疑問或錯誤的地方，在每條的末尾註明。另外，元本用其他版本校對的地方，在本文旁邊註明。現在全部按照校訂的疑誤之處在各條末尾註釋。這本書共有二百一十四句，用了三十二個韻。現在爲了方便查詢，在格子上標明。還有葉韻的地方，在句子下面註明反切。）
《釋氏蒙求》標題（完畢）
No. 1623
《釋氏蒙求》（並序） 上冊
霅水 講學沙門 靈操 撰
我曾經廣泛閱讀慧皎、澄照、通慧所著的《高僧傳》三種版本，總共八十卷。閱讀其中的文字，瞭解其中的事蹟，發現古今的差異，聖賢的軌跡，如果沒有周公的才能和董狐的筆，是無法完成的。然而，其中的義理縱橫交錯，卷軸繁多廣博，閱讀的人沒有很強的記憶力就會忘記。因此，我收集其中的事蹟，探討其中的異常之處，用對偶的文句，聲律的韻腳，題目叫做《釋氏蒙求》。希望後來的童蒙誦讀它，明白其中的文義，探究其中的道理，思考繼承古代賢人的足跡，成為五教的開端。時在己酉年（具體年份需要根據上下文推斷）四月望日序。
虞) 摩騰（Śramaṇa-mātanga，僧人名）入漢 僧會（Kang Senghui，康僧會）來吳
攝摩騰（Śramaṇa-mātanga）。原是中天竺人。在那些國家教化，有很多靈驗的感應。當初與竺法蘭（Dharmarakṣa，僧人名）打算進入漢地。於是感動了漢明皇帝（東漢，28年-75年）夜裡夢見金人從空中飛來。第二天早上召集大臣占卜所夢。通人傅毅說：『我聽說西域有神，他的名字叫佛。陛下所夢的大概就是他吧。』漢明帝聽了非常高興。就派遣郎中蔡愔、博士秦景等出使前往天竺尋訪佛法。蔡愔等走到中途，果然看見摩騰、竺法蘭二位僧人帶著經書佛像而來，於是共同回到洛陽。漢明帝對他們非常禮遇。東土大興佛教，從摩騰開始。
【English Translation】 English version Transformation Can Be Known
(The original manuscript has no title. Now, for the convenience of searching, the title is added according to the example of 'Mengqiu'. The parts of the original manuscript that were damaged by bookworms have been supplemented by referring to other versions. In order to distinguish the text of the original manuscript, it is written in a smaller font. If there are any questions or errors in the text of the original manuscript, it is noted at the end of each item. In addition, the places where the original manuscript was proofread with other versions are noted next to the text. Now, all the suspected errors in the proofreading are noted at the end of each item. This book has a total of two hundred and fourteen sentences, using thirty-two rhymes. Now, for the convenience of searching, it is marked on the grid. There are also places where the rhyme is in harmony, and the fanqie is noted under the sentence.)
Title of 'Shishi Mengqiu' (Completed)
No. 1623
'Shishi Mengqiu' (with Preface) Volume 1
Lingcao, a lecturing monk from Zhushui, compiled this.
I have extensively read the three versions of 'Biographies of Eminent Monks' by Huijiao, Chengzhao, and Tonghui, totaling eighty volumes. Reading the texts and understanding the events, I discovered the differences between ancient and modern times, and the traces of sages. Without the talent of the Duke of Zhou and the writing of Dong Hu, it would be impossible to complete this. However, the doctrines are intricate and complex, and the scrolls are numerous and extensive. Those who read it will forget it without strong memory. Therefore, I collected the events and explored the unusual aspects, using paired sentences and rhythmic rhymes, and titled it 'Shishi Mengqiu'. I hope that later children will recite it, understand the meaning of the text, explore the principles, and think about inheriting the footsteps of ancient sages, becoming the beginning of the Five Teachings. Preface written on the fifteenth day of the fourth month of the Jiyou year (the specific year needs to be inferred from the context).
(Yu) Śramaṇa-mātanga entered Han, Kang Senghui came to Wu
Śramaṇa-mātanga. Originally from Central India. He taught in those countries and had many miraculous responses. Initially, he and Dharmarakṣa intended to enter the Han territory. Then, Emperor Ming of Han (Eastern Han Dynasty, 28-75 AD) was moved to dream of a golden man flying from the sky at night. The next morning, he summoned his ministers to divine the dream. The knowledgeable Fu Yi said, 'I have heard that there is a god in the Western Regions whose name is Buddha. The one Your Majesty dreamed of is probably him.' Emperor Ming was very happy to hear this. He then sent the courtier Cai Yin and the scholar Qin Jing to go to India to seek Buddhist teachings. Cai Yin and others met the two monks Śramaṇa-mātanga and Dharmarakṣa carrying scriptures and Buddha statues on the way, and then returned to Luoyang together. Emperor Ming treated them with great courtesy. Buddhism flourished in the Eastern Land, starting with Śramaṇa-mātanga.
康僧會。康居國人也。以赤烏十年達于建鄴設像行教。時吳國初見沙門疑為矯異。有司奏曰。有胡人入境自稱沙門。容服非常事應檢察。國主孫權召會詰問有何靈應。會曰。如來遷跡忽逾千載。遺骨舍利神曜無方。昔阿育王起塔乃八萬四千。塔寺之興以表遺化也。權曰。若得舍利當爲起塔。如其虛妄國有常刑。會乃請期七日。至二七日無驗。權曰此欺誑耳。欲加其罪。會更請七日。權又特聽。至第七日忽聞銅瓶鏗然有聲。會往視之果得舍利乃呈權。舉朝集覽騰光五色。權執瓶瀉于銅盤。舍利沖盤盤即破碎。乃以火鍜之置鐵砧磓以擊之。砧磓俱陷舍利無損。權肅然驚起揚聲嗟伏。由此興于塔寺。
慧則石甕 寶意銅壺
慧則。為性奇逸善於言辯。晉永嘉年中天下疫病。則乃晝夜祈誠愿天神降藥以愈萬民。一日出寺見兩石形如甕疑是異物。取之果有神水在內。與天下病者飲之皆愈。
寶意者。天竺人。胡云阿那摩抵。來於此土樹下安禪講說經論又善神咒。為宋世祖禮重施以銅唾壺。高二尺許常在床前。忽有盜去。意乃取坐席一領空卷咒上。經三夕還見壺在於席上。
僧稠被謗 慧思遭誣
僧稠者。情度淳直孝信知名。徴為大學博士。后乃出家大習禪觀。住鄴西龍山雲門寺。齊文宣帝詔請
【現代漢語翻譯】 現代漢語譯本 康僧會（Kang Senghui）。是康居國人。在赤烏十年（247年）到達建鄴，設立佛像推行佛教。當時吳國剛剛見到沙門（Śrāmaṇa，佛教出家人的通稱），懷疑他們是裝模作樣，與衆不同。有關官員上奏說：『有胡人進入我國境內，自稱沙門，他們的服裝和容貌非常怪異，應該加以檢查。』國主孫權召見康僧會，責問他有什麼靈驗。康僧會說：『如來（Tathāgata，佛的稱號）示寂已經超過千年，遺留下來的骨骼舍利（Śarīra，佛教聖物，指佛陀或高僧火化后的遺骨）具有神奇的光芒，不可思議。過去阿育王（Aśoka，印度孔雀王朝的國王，以護持佛教而聞名）建造了八萬四千座佛塔，佛塔寺廟的興建是爲了彰顯佛陀的遺教。』孫權說：『如果能得到舍利，我就為他建造佛塔，如果虛假欺騙，國家有常設的刑罰。』康僧會於是請求寬限七天。到了第二個七天仍然沒有應驗，孫權說：『這是欺騙罷了。』想要加罪於他。康僧會再次請求寬限七天，孫權又特別允許了他。到了第七天，忽然聽到銅瓶發出鏗鏘的聲音。康僧會前去檢視，果然得到了舍利，於是呈獻給孫權。滿朝文武聚集觀看，舍利發出五彩的光芒。孫權拿著瓶子將舍利倒在銅盤裡，舍利衝撞銅盤，銅盤立刻破碎。於是用火燒它，放在鐵砧上用鐵錘敲擊它，鐵砧和鐵錘都凹陷了，舍利卻毫髮無損。孫權肅然起敬，揚聲讚歎佩服。由此開始興建佛塔寺廟。
慧則（Huize）的石甕，寶意（Bao Yi）的銅壺
慧則，天性奇特灑脫，擅長言辭辯論。晉朝永嘉年間（307-313年），天下發生瘟疫。慧則於是日夜虔誠祈禱，希望天神降下藥物來醫治萬民。一天，他走出寺廟，看見兩個石頭形狀像甕，懷疑是奇異之物。取來一看，果然有神水在裡面，給天下患病的人飲用，都痊癒了。
寶意，是天竺（印度古稱）人，胡語稱為阿那摩抵（Anāmadhi）。來到中國后，在樹下安靜地禪修，講解經書和論典，又擅長神咒。被宋世祖（劉駿）禮遇器重，賞賜給他一個銅唾壺。高約二尺多，常常放在床前。忽然有盜賊偷走了它。寶意於是拿來一個坐席，空捲起來，唸誦神咒。經過三個晚上，又看見唾壺在蓆子上面。
僧稠（Sengchou）被誹謗，慧思（Hui Si）遭誣陷
僧稠，性情淳樸正直，以孝順和信義聞名。被徵召為大學博士。後來出家，大力學習禪觀。住在鄴城西邊的龍山雲門寺。齊文宣帝（高洋）下詔請他
【English Translation】 English version Kang Senghui (康僧會). He was a person from Kangju (康居國). In the tenth year of Chiwu (赤烏, 247 AD), he arrived in Jianye (建鄴), established Buddha statues, and promoted Buddhism. At that time, the Wu kingdom had just seen Śrāmaṇas (沙門, Buddhist monks), and suspected them of being pretentious and different. Officials reported, 'There are foreigners entering our country, calling themselves Śrāmaṇas, their clothing and appearance are very strange, and they should be investigated.' The ruler Sun Quan (孫權) summoned Kang Senghui and questioned him about what spiritual powers he possessed. Kang Senghui said, 'The Tathāgata (如來, title of the Buddha) passed away more than a thousand years ago, and the relics (Śarīra, 舍利, Buddhist sacred objects, referring to the remains of the Buddha or high monks after cremation) left behind have miraculous radiance, which is inconceivable. In the past, King Aśoka (阿育王, Indian Mauryan dynasty king, known for supporting Buddhism) built 84,000 pagodas. The construction of pagodas and temples is to manifest the Buddha's teachings.' Sun Quan said, 'If I can obtain relics, I will build a pagoda for them. If it is false and deceptive, the country has established punishments.' Kang Senghui then requested a period of seven days. After the second seven days, there was still no verification. Sun Quan said, 'This is just deception.' He wanted to punish him. Kang Senghui requested another seven days, and Sun Quan specially allowed it. On the seventh day, suddenly a clanging sound was heard from the copper vase. Kang Senghui went to check and indeed found relics, which he presented to Sun Quan. The entire court gathered to view them, and the relics emitted five-colored light. Sun Quan took the vase and poured the relics into a copper plate. The relics struck the copper plate, and the plate immediately shattered. Then he burned it with fire, placed it on an iron anvil, and struck it with an iron hammer. The anvil and hammer were both dented, but the relics were unharmed. Sun Quan stood up in awe, raised his voice in praise and admiration. From this, the construction of pagodas and temples began.
Huize's (慧則) Stone Urn, Bao Yi's (寶意) Copper Pot
Huize (慧則) was naturally unique and unrestrained, and skilled in speech and debate. During the Yongjia (永嘉) period (307-313 AD) of the Jin Dynasty, there was a plague throughout the country. Huize then prayed sincerely day and night, hoping that the gods would send down medicine to heal the people. One day, he went out of the temple and saw two stones shaped like urns, suspecting they were strange objects. He took them and found that there was divine water inside, which healed all the sick people in the world when they drank it.
Bao Yi (寶意) was a person from India (天竺), called Anāmadhi (阿那摩抵) in the Hu language. After coming to China, he quietly practiced meditation under a tree, lectured on scriptures and treatises, and was also skilled in divine mantras. He was treated with respect by Emperor Shizu (世祖) of the Song Dynasty (Liu Jun, 劉駿), who rewarded him with a copper spittoon. It was more than two feet tall and was often placed in front of his bed. Suddenly, a thief stole it. Bao Yi then took a seat mat, rolled it up empty, and recited a divine mantra. After three nights, he saw the spittoon on the mat again.
Sengchou (僧稠) was slandered, Hui Si (慧思) was falsely accused
Sengchou (僧稠) was pure and upright in character, and known for his filial piety and trustworthiness. He was summoned to be a university professor. Later, he became a monk and vigorously studied meditation. He lived in Yunmen Temple (雲門寺) on Longshan Mountain (龍山) west of Ye (鄴). Emperor Wenxuan (文宣帝) of the Qi Dynasty (高洋) issued an edict inviting him.
入京供養欽重非常。後人以事讒稠以倨傲無禮者。帝大怒自來欲殺稠。稠即冥知之謂眾曰。明日有大客至。多作供設。至夜半先備牛輿獨往谷口。去寺二十餘里獨立道側。至明。帝果然忽至。見稠怪問其故。稠曰恐身血不凈穢污伽藍。在此候爾。帝下馬拜伏悔過。謂尚書令楊遵彥曰。如此真人何可謗毀。乃躬負稠歸寺。稠磬折不受。帝曰弟子負師遍天下未足謝過。
慧思。幼乃慈和頓悟禪寂。陳光大年中至南嶽值一林泉之所。謂眾曰吾前身曾居於此。依言掘之果獲房殿基墌僧用器皿。時有異道懷嫉者密告陳主誣思掘破衡山。陳主敕使至山撿察。見兩虎咆憤居思之側。驚懼而退。后乃更進又阻毒蜂。不久誣思之者暴死。陳主乃迎歸京師舉朝禮供。
法喜畫馬 保志畫烏
法喜。南海人。形容醜陋神異莫測。居於嶺表。耆老相傳童幼時見。喜年可三百歲矣。在陳時馬靜為廣州刺史。方上任喜直上廳以手指畫地作馬頭以示。靜多武略乃臨郡也。每出行部將甲士數萬多為威猛。人以奏於陳帝。即遣臨汝候來。觀其形勢曰必有逆狀。遂擒而斬之。馬頭之讖逾月乃應。
保志。初止道林寺修習教法。長擎一錫杖杖頭掛照天剪刀。行化於時大有靈異。齊大尉司馬殷齊之隨陳顯達鎮江州辭志。志將紙畫一烏在
【現代漢語翻譯】 現代漢語譯本： 入京后，受到皇帝的供養和極高的尊重。後來有人因為嫉妒他，就說他傲慢無禮。皇帝大怒，親自來要殺稠（僧人的名字）。稠（僧人的名字）在冥冥之中預先知道了這件事，告訴眾人說：『明天有大人物要來，多準備些供品。』到了半夜，他事先準備好牛車，獨自前往谷口，距離寺廟二十多里路，獨自站在路旁。到了天亮，皇帝果然突然來到，見到稠（僧人的名字）感到奇怪，問他緣故。稠（僧人的名字）說：『恐怕我身上不乾淨的血會玷污伽藍（寺廟），所以在這裡等候您。』皇帝下馬，拜倒在地，後悔自己的過錯，對尚書令楊遵彥說：『像這樣的真人，怎麼可以誹謗詆譭呢？』於是親自揹著稠（僧人的名字）回寺廟。稠（僧人的名字）極力推辭不受。皇帝說：『弟子揹負老師走遍天下，也不足以謝罪。』
慧思（僧人的名字）。從小就慈祥和藹，頓悟禪寂。陳光大年間（567-568年）到達南嶽，看到一處林泉，對眾人說：『我前身曾經居住在這裡。』按照他的話挖掘，果然挖出房殿的地基和僧人使用的器皿。當時有心懷嫉妒的異教徒暗中告訴陳主，誣陷慧思（僧人的名字）挖掘破壞衡山。陳主命令使者到山中檢查，使者看見兩隻老虎咆哮著守在慧思（僧人的名字）身旁，驚恐地退了回去。後來使者再次前往，又被毒蜂阻擋。不久，誣陷慧思（僧人的名字）的人暴死了。陳主於是迎接慧思（僧人的名字）回到京師，朝廷上下都禮敬供養。
法喜（僧人的名字）畫馬，保志（僧人的名字）畫烏鴉
法喜（僧人的名字），南海人。容貌醜陋，神異莫測。居住在嶺南一帶。當地的老人相傳，小時候就見過他，法喜（僧人的名字）的年齡大概有三百歲了。在陳朝時，馬靜擔任廣州刺史。剛上任時，法喜（僧人的名字）直接走到廳堂上，用手指在地上畫了一個馬頭來示意。馬靜很有武略，又是到地方上任，每次出行，部將和士兵數萬人，大多威猛。有人把這件事上奏給陳朝皇帝，皇帝就派遣臨汝侯來觀察他的形勢，臨汝侯說他必定有謀反的跡象，於是把他抓起來殺了。馬頭的預言過了一個多月就應驗了。
保志（僧人的名字），最初住在道林寺修習教法。經常拿著一根錫杖，錫杖頭上掛著一把照天剪刀。在世間行化時，有很多靈異的事情。齊國大尉司馬殷齊之跟隨陳顯達鎮守江州，向保志（僧人的名字）告別。保志（僧人的名字）用紙畫了一隻烏鴉，在
【English Translation】 English version: After entering the capital, he was supported and highly respected by the emperor. Later, some people, out of jealousy, said that he was arrogant and rude. The emperor was furious and came personally to kill Chou (name of the monk). Chou (name of the monk) knew this in advance and told the crowd, 'A great person will come tomorrow, prepare more offerings.' In the middle of the night, he prepared an ox cart in advance and went to the mouth of the valley alone, more than twenty miles away from the temple, standing alone by the road. At dawn, the emperor suddenly arrived, saw Chou (name of the monk) and was surprised, asking him the reason. Chou (name of the monk) said, 'I am afraid that the unclean blood on my body will defile the Sangharama (temple), so I am waiting for you here.' The emperor dismounted, bowed to the ground, regretted his mistake, and said to Shangshuling Yang Zunyan, 'How can such a real person be slandered?' So he personally carried Chou (name of the monk) back to the temple. Chou (name of the monk) strongly refused. The emperor said, 'It is not enough for the disciple to carry the teacher all over the world to apologize.'
Hui Si (name of the monk). From childhood, he was kind and gentle, and suddenly realized Chan meditation. During the Guangda period of the Chen Dynasty (567-568 AD), he arrived at Nanyue and saw a forest spring. He said to the crowd, 'I used to live here in my previous life.' According to his words, they dug and found the foundation of the house and the utensils used by the monks. At that time, a jealous heretic secretly told the Chen Lord, falsely accusing Hui Si (name of the monk) of digging and destroying Hengshan. The Chen Lord ordered an envoy to inspect the mountain, and the envoy saw two tigers roaring and guarding Hui Si (name of the monk), and retreated in fear. Later, the envoy went again, but was blocked by poisonous bees. Soon, the person who falsely accused Hui Si (name of the monk) died violently. The Chen Lord then welcomed Hui Si (name of the monk) back to the capital, and the court paid homage and offerings.
Fa Xi (name of the monk) paints horses, Bao Zhi (name of the monk) paints crows
Fa Xi (name of the monk), a native of Nanhai. His appearance was ugly and his divine power was unpredictable. He lived in the Lingnan area. The local elders passed down that they had seen him when they were young, and Fa Xi (name of the monk) was probably three hundred years old. During the Chen Dynasty, Ma Jing served as the governor of Guangzhou. When he first took office, Fa Xi (name of the monk) went directly to the hall and drew a horse's head on the ground with his fingers to show it. Ma Jing was very brave and was appointed to the local post. Every time he traveled, tens of thousands of generals and soldiers were mostly fierce. Someone reported this to the Chen Emperor, and the emperor sent Linru Hou to observe his situation, and Linru Hou said that he must have signs of rebellion, so he was arrested and killed. The prophecy of the horse's head came true more than a month later.
Bao Zhi (name of the monk) initially lived in Daolin Temple to study the teachings. He often held a tin staff with a Zhaotian scissors hanging on the head of the staff. When he practiced in the world, there were many miraculous things. Sima Yin Qizhi, the Grand Commandant of the Qi State, followed Chen Xianda to garrison Jiangzhou and bid farewell to Bao Zhi (name of the monk). Bao Zhi (name of the monk) drew a crow on paper, in
樹上語曰急時可登此。后顯達逆節。留齊之鎮州。及敗。齊之入廬山。追騎將及。齊之見一樹上一烏。烏竟不去。追騎謂是無人。因而獲免。其烏與樹如志所畫之狀。
(紙)僧瑜雙桐 邵碩只履
僧瑜幼入釋門。誓欲焚身。以宋孝建中集薪為龕。請僧設齋辭別而入火中。經三日。瑜房內忽生雙桐樹。根枝豐茂。郁翠非常。遂成連理。道俗異之。號為雙桐沙門。
邵碩者。始康之人。出入不擇晝夜。俗姓邵。入道之後自稱碩公。言謔於人皆有符讖。后卒于岷山寺。臨亡語道人法進云。可露骸于道路。急系履著腳。既而依之出尸置寺。后經三日忽然不見。俄而有人從[郫-卑+((白-日+田)/廾)]縣來。遇進云。昨見碩公在市中一腳著履。語云。小子無宜適。失我履一隻。進驚曰。與碩腳系急。右腳系寬不好。所以致失也。(此中雲字當作曰。遇進。疑當作過進)
慧滿息火 植相唾水(數軌切)
慧滿。博通經律。多著文疏。嘗在鄜城行化。時寓居魏兵曹家別院講羯磨法。所居草堂忽為火燒。風焰俱盛。滿乃索水噀之。隨便息焉。
植相。節行清苦人皆仰之。寓於巴西興揚教法。行至弘農水側。見垂釣化勸止之。不從其言。即唾水中。忽有大蛇擎頭來趣。釣者驚而悔過。
【現代漢語翻譯】 現代漢語譯本：樹上語說，緊急的時候可以爬這棵樹。後來顯達違背節義。留在齊國的鎮州。等到兵敗的時候，齊國的軍隊進入廬山。追趕的騎兵將要趕上他。齊之看見一棵樹上有一隻烏鴉。烏鴉始終不飛走。追趕的騎兵認為是無人。因此得以倖免。那烏鴉與樹的樣子如同他所畫的一樣。
（紙）僧瑜雙桐，邵碩只履
僧瑜年幼時進入佛門。發誓要焚燒自身。在宋孝建年間（454-456年）堆積柴火做成火龕。請僧人設定齋飯告別然後進入火中。經過三天。僧瑜的房內忽然生長出兩棵桐樹。根枝豐茂。鬱鬱蔥蔥非常茂盛。於是長成連理枝。道士和俗人都認為奇異。稱他為雙桐沙門（指僧瑜，因為他房內長出雙桐樹）。
邵碩這個人。是始康人。出入不分晝夜。俗家姓邵。入道之後自稱碩公。和人開玩笑說的話都有預兆。後來死在岷山寺。臨死的時候告訴道人法進說，可以把屍體暴露在道路上。趕緊把鞋穿在腳上。不久之後按照他的話把屍體擡出來放置在寺廟。後來經過三天忽然不見了。不久有人從[郫-卑+((白-日+田)/廾)]縣來。遇到法進說，昨天看見碩公在市中一隻腳穿著鞋。說，『小子不要去那裡。丟了我一隻鞋。』法進驚訝地說，『和碩公腳上系的太緊。右腳系的寬鬆不好。所以導致丟失了。』（這裡云字應當作說。遇到法進。懷疑應當作路過法進）
慧滿息滅火焰，植相唾水
慧滿。廣泛通曉經書和戒律。寫了很多文章和疏解。曾經在鄜城推行教化。當時寄居在魏兵曹家的別院講解羯磨法（佛教儀式）。所居住的草堂忽然被火燒著。風勢和火焰都很猛烈。慧滿於是要來水噴灑它。隨便就熄滅了。
植相。節操高尚行為清苦人們都仰慕他。居住在巴西弘揚教法。走到弘農水邊。看見有人在垂釣勸說制止他。那人不聽他的話。就朝水裡吐唾沫。忽然有一條大蛇抬起頭來靠近。垂釣的人驚恐而後悔。
【English Translation】 English version: It is said in the language of the trees that in times of emergency, one can climb this tree. Later, Xianda betrayed his principles. He stayed in Zhenzhou of Qi. When he was defeated, the Qi army entered Mount Lu. The pursuing cavalry was about to catch up with him. Qi Zhi saw a crow on a tree. The crow did not fly away. The pursuing cavalry thought there was no one there. Therefore, he was spared. The crow and the tree looked just like the painting he had made.
(Paper) Monk Yu's Twin Paulownia Trees, Shao Shuo's One Shoe
Monk Yu entered the Buddhist order at a young age. He vowed to burn himself. During the Xiaojian period of the Song Dynasty (454-456 AD), he piled up firewood to make a pyre. He asked monks to set up a vegetarian feast to bid farewell and then entered the fire. After three days, two paulownia trees suddenly grew in Monk Yu's room. The roots and branches were lush and verdant. They grew into intertwined trees. Both Daoists and laypeople considered it strange. He was called the Twin Paulownia Shramana (referring to Monk Yu, because twin paulownia trees grew in his room).
Shao Shuo was a native of Shikang. He went out and came in without distinguishing between day and night. His secular surname was Shao. After entering the Dao, he called himself Master Shuo. His jokes and remarks to people were all prophetic. Later, he died in Minshan Temple. Before his death, he told the Daoist Fa Jin that his corpse could be exposed on the road. He should quickly put his shoes on his feet. Soon after, according to his words, the corpse was carried out and placed in the temple. After three days, it suddenly disappeared. Soon after, someone came from [Pi-Bei+((Bai-Ri+Tian)/Gong)] County. He met Fa Jin and said, 'Yesterday I saw Master Shuo in the market with one shoe on his foot. He said, 'Boy, you shouldn't go there. I lost one of my shoes.' Fa Jin was surprised and said, 'The shoes on Master Shuo's feet were tied too tightly. The right foot was tied loosely, which is why it was lost.' (Here, the word 'yun' should be 'said'. 'Met Fa Jin' is suspected to be 'passed by Fa Jin')
Huiman Extinguishes Fire, Zhi Xiang Spits Water
Huiman was well-versed in scriptures and precepts. He wrote many articles and commentaries. He once promoted teachings in Fucheng. At that time, he lived in the separate courtyard of Wei Bingcao's house to explain the Karma Dharma (Buddhist rituals). The thatched cottage where he lived was suddenly burned by fire. The wind and flames were very strong. Huiman then asked for water and sprinkled it. It was extinguished easily.
Zhi Xiang was a man of noble integrity and austere conduct, and people admired him. He lived in Brazil to promote the teachings. He walked to the side of the Hongnong River. He saw someone fishing and advised him to stop. The man did not listen to him. He spat into the water. Suddenly, a large snake raised its head and approached. The fisherman was frightened and regretted it.
便投相出家。
敬脫誓筆(誓。疑當作擔) 賈逸贈紙
敬脫。深通經義大有儀範。時共目之為僧中之杰。隋帝召入內講說群經。賜大竹扇闊三尺餘。令執用。出入宮中帝或目送之。曰誠為僧杰矣。常學習時每自負擔。以母置於一頭。筆及經書又置一頭。若食時留母樹下入村乞食。其筆管大於臂。長三尺。人有乞書者置大紙。但書一字耳。更欲求大。隨筆而成。曾無修飾鋒彩神異。觀者不厭。
賈逸。未詳何人。隋仁壽初來於安陸。凡言語皆有靈應。後人諸處一日俱見。方悟分身也。時方等寺慧皓法師。逸見而贈皓紙五十幅。曰法師由此得解耳。皓后因官事被禁獄中責問。而答紙盡。事畢獲免。果應其語。
明度呼鴿 僧安喚雉
明度。長誦經為務。居於并州石壁寺。時有鴿巢于屋檐乳養二鶵。度每以粥飯就巢哺之。謂曰。承我經力速得生長。鴿忽飛。墜地俱殞。逾旬日。夢二小兒曰。兒等是二鴿。承上人經力生人間。寺東十里某家為兒。度乃往此家尋問。果㝈生二子。度入視呼曰鴿兒。一時回頭應諾。歲余能言。(生長。元本中傍注云。一本作人身。可也)
僧安。不知何人。齊文宣時在王屋山聚徒講涅槃經。始發題有雌雉來座前伏聽。僧若食時出外飲啄。講三倦畢。眾咸怪
【現代漢語翻譯】 現代漢語譯本：於是就跟隨他出家了。
敬脫捨棄誓筆（誓，懷疑應為「擔」字） 賈逸贈送紙張
敬脫，精通經義，很有威儀風範，當時人們都認為他是僧人中的傑出人物。隋煬帝（隋朝，581-618）召他入宮講說各種佛經，賜給他一把寬三尺多的大竹扇，讓他拿著。他出入宮中時，隋煬帝有時會目送他，說：『真是僧人中的傑出人物啊！』敬脫經常在學習時自己用扁擔挑東西，把母親放在一頭，筆和經書放在另一頭。吃飯時，就把母親留在樹下，自己進村乞討食物。他的筆管比手臂還粗，長三尺。有人向他求字，就放上大紙，他只寫一個字。如果還想求更大的字，他就隨著筆勢寫成，從不修飾筆鋒，但卻神異非常，觀看的人都不厭倦。
賈逸，不清楚是什麼人。隋仁壽年間（601-604）來到安陸，凡是他說的話都有靈驗。後來人們在很多地方同時見到他，這才明白他是分身。當時方等寺的慧皓法師，賈逸見到他后贈送給他五十幅紙，說：『法師由此可以得到解脫。』慧皓後來因為官府的事情被關在監獄裡審問，回答問題用盡了紙，事情結束后得以免罪，果然應驗了賈逸的話。
明度呼喚鴿子 僧安呼喚野雞
明度，以長久誦經為修行。住在并州石壁寺。當時有鴿子在屋檐下築巢，哺育兩隻小鴿子。明度經常用粥飯送到鳥巢餵它們，對它們說：『承蒙我的經文力量，快快長大。』鴿子忽然飛下來，墜落在地上都死了。過了十多天，明度夢見兩個小孩說：『我們是兩隻鴿子，承蒙上人的經文力量，轉生到人間，在寺廟東邊十里某家做您的兒子。』明度就到這家尋找，果然剛生了兩個兒子。明度進去看他們，呼喚說：『鴿兒。』兩個孩子同時回頭答應。過了一年多，就能說話了。（生長，元本中旁邊批註說：『一本作人身，可以。』）
僧安，不知道是什麼人。北齊文宣帝（550-559）時在王屋山聚集門徒講解《涅槃經》。剛開始講經時，有一隻雌野雞來到座位前趴著聽講。僧安吃飯時，野雞就出去飲水啄食。講經三遍結束后，大家都感到奇怪。
【English Translation】 English version: Thereupon, he followed him and became a monk.
Jingtuo Discards the Vow Pen (vow, suspected to be 'carrying pole') Jia Yi Gifts Paper
Jingtuo was well-versed in scriptures and had great demeanor. At that time, he was regarded as an outstanding figure among monks. Emperor Yang of the Sui Dynasty (581-618) summoned him to the palace to lecture on various Buddhist scriptures, and bestowed upon him a large bamboo fan more than three feet wide, instructing him to hold it. When he entered and exited the palace, Emperor Yang would sometimes watch him, saying, 'Truly, he is an outstanding figure among monks!' Jingtuo often carried things himself when studying, placing his mother on one end of the carrying pole and his pen and scriptures on the other. When it was time to eat, he would leave his mother under a tree and enter the village to beg for food. His pen tube was thicker than an arm and three feet long. When people asked him for calligraphy, they would put out large paper, and he would write only one character. If they wanted even larger characters, he would create them with the flow of the pen, never embellishing the strokes, yet they were extraordinarily divine, and viewers never tired of them.
Jia Yi, it is not clear who he was. He came to Anlu during the Renshou period (601-604) of the Sui Dynasty, and everything he said was spiritually efficacious. Later, people saw him in many places at the same time, and then they realized that he could divide his body. At that time, Master Huihao of Fangdeng Temple, Jia Yi met him and gifted him fifty sheets of paper, saying, 'The Master will be liberated because of this.' Later, Huihao was imprisoned and interrogated due to official matters. He used up all the paper answering questions, and after the matter was over, he was acquitted, which indeed fulfilled Jia Yi's words.
Mingdu Calls Pigeons, Seng'an Calls Pheasants
Mingdu devoted himself to reciting scriptures for a long time. He lived in Shibi Temple in Bingzhou. At that time, pigeons nested under the eaves of the roof and raised two chicks. Mingdu often brought porridge and rice to the nest to feed them, saying, 'By the power of my scriptures, grow up quickly.' Suddenly, the pigeons flew down and fell to the ground, all dying. More than ten days later, Mingdu dreamed of two children who said, 'We are the two pigeons. By the power of the Venerable One's scriptures, we were reborn in the human realm, in a certain family ten miles east of the temple as your sons.' Mingdu went to this family to inquire, and indeed they had just given birth to two sons. Mingdu went in to see them and called out, 'Pigeon children.' The two children turned their heads and responded at the same time. After more than a year, they could speak. (Growing up, a note beside the original text says: 'One version says human body, which is also acceptable.')
Seng'an, it is not known who he was. During the reign of Emperor Wenxuan of the Northern Qi Dynasty (550-559), he gathered disciples on Wangwu Mountain to lecture on the Nirvana Sutra. When he began lecturing, a female pheasant came and lay down in front of the seat to listen. When Seng'an ate, the pheasant would go out to drink and peck. After three lectures, everyone felt strange.
不至。安曰。雉今生人道。不須怪也。武平中領徒至越。忽憶往年雌雉應生在此。經至一家遙喚雌雉。一女走出如舊相識。其家驚怪。引安入設食。安曰何故名雌雉耶。答曰。見初生時發如雉尾。既如是。女故。便名雌雉也。安即為述本緣。
(先)北山二聖 西竺七賢
魏法度．法紹。遊學北土綜習三藏。靈蹟異事世皆見聞。時居於[山*聶]山棲霞寺。故世號曰北山二聖。
晉有西竺七僧。普通儒釋。辯論適時。故孫綽撰道賢論云。此西竺七賢。比竹林七賢。以法護匹山巨源。法祖比嵇康。竺潛比劉伯倫。於法蘭比阮嗣宗。竺法乘比王浚沖。于道䆳比阮咸。支遁比向子期。凡此七賢匹於七僧。皆察其氣概較道量德。著其論文盛傳於時。
法聰入定 慧寬坐禪
法聰。八歲出家。卓然神操以禪定為道。初至襄陽傘蓋山建習定之室。梁晉安王來襄雍間。聞聰名因造禪室。乃見猛火熾然。良久忽變為水。經停水滅室現。以事相詢乃知入水火定也。居近白馬泉。聰于泉內取白龜就掌謂王曰。此是雄龍。又取五色鯉就手中。復曰此是雌龍。王及部從嘆駭以聞高祖。
慧寬。姓楊氏。父母本崇道法不信釋宗。乃生一女名曰信相。后又生一男名慧寬。與姊信相好樂幽寂。年登五歲與信相於
【現代漢語翻譯】 現代漢語譯本： 不至於這樣。安法師說：『雉現在已經轉生為人道了，不必感到奇怪。』在武平年間（570-576），安法師帶領弟子前往越地，忽然想起往年那隻雌雉應該轉生在這裡。經過一家時，遠遠地呼喚『雌雉』，一個女子走出來，好像舊相識一樣。那家人感到驚訝奇怪，請安法師進去設定齋飯。安法師問：『為什麼給她取名叫雌雉呢？』回答說：『見她初生時頭髮像雉雞的尾巴，既然如此，是女孩，所以就名叫雌雉了。』安法師就為他們講述了前世的因緣。
（先）北山二聖 西竺七賢
魏國的法度法師、法紹法師，遊學北方，廣泛學習三藏經典，他們的靈異事蹟世人都見聞。當時居住在[山*聶]山的棲霞寺，所以世人稱他們為北山二聖。
晉代有西竺來的七位僧人，精通儒學和佛學，辯論適時。所以孫綽撰寫《道賢論》說，這西竺七賢，可以比作竹林七賢。用法護比作山巨源，法祖比作嵇康，竺潛比作劉伯倫，於法蘭比作阮嗣宗，竺法乘比作王浚沖，于道䆳比作阮咸，支遁比作向子期。凡此七賢比作七僧，都是考察他們的氣概，比較他們的道行和德行，寫成文章，在當時廣為流傳。
法聰入定 慧寬坐禪
法聰法師，八歲出家，卓越有神異的操行，以禪定為修道的方式。最初到襄陽傘蓋山建立修習禪定的房間。梁朝晉安王來襄陽雍州一帶，聽說法聰法師的名聲，因此來到禪房，看見猛烈的火焰燃燒，很久之後忽然變為水，經過一段時間水滅了，禪房顯現出來。晉安王用法聰法師所顯現的異相詢問他，才知道這是入水火定。法聰法師住在靠近白馬泉的地方，法聰法師從泉水中取出白龜放在手掌上，對晉安王說：『這是雄龍。』又取出五色鯉魚放在手中，又說：『這是雌龍。』晉安王和他的部下驚歎駭異，將此事稟告了梁高祖。
慧寬法師，姓楊氏，父母本來崇尚道教，不相信佛教。生了一個女兒，名叫信相。後來又生了一個男孩，名叫慧寬。慧寬法師和姐姐信相都喜歡幽靜寂寞。五歲時，和信相在
【English Translation】 English version: It's not that serious. Dharma Master An said, 'The pheasant has already been reborn into the human realm, there's no need to be surprised.' During the Wuping era (570-576), Dharma Master An led his disciples to Yue, and suddenly remembered that the female pheasant from years ago should have been reborn here. Passing by a house, he called out 'Female Pheasant' from afar, and a woman came out, as if they were old acquaintances. The family was surprised and found it strange, and invited Dharma Master An in to prepare a vegetarian meal. Dharma Master An asked, 'Why did you name her Female Pheasant?' They replied, 'When she was first born, her hair was like a pheasant's tail, and since it was a girl, she was named Female Pheasant.' Dharma Master An then told them about the karmic connection from her previous life.
(First) Two Sages of North Mountain, Seven Sages of West India
Dharma Master Fadu and Dharma Master Fashao of the Wei Dynasty, traveled to the north to study and extensively learned the Three Treasures of scriptures. Their miraculous deeds were seen and heard by the world. At that time, they lived in Qixia Temple on [山*聶] Mountain, so the world called them the Two Sages of North Mountain.
During the Jin Dynasty, there were seven monks from West India who were proficient in Confucianism and Buddhism, and their debates were timely. Therefore, Sun Chuo wrote 'Treatise on Eminent Monks' saying that these Seven Sages of West India can be compared to the Seven Sages of the Bamboo Grove. Dharmaraksa (Fahu) is compared to Shan Juyuan, Fazu is compared to Ji Kang, Zhu Qian is compared to Liu Bolun, Yu Falan is compared to Ruan Sizong, Zhu Facheng is compared to Wang Rong, Yu Daosui is compared to Ruan Xian, and Zhi Dun is compared to Xiang Xiu. These seven sages are compared to the seven monks, all based on observing their spirit, comparing their practice and virtue, and their essays were widely circulated at that time.
Facong Enters Samadhi, Huikuan Sits in Meditation
Dharma Master Facong left home at the age of eight, with outstanding and miraculous conduct, using meditation as a way of cultivation. He first went to Umbrella Mountain in Xiangyang to build a room for practicing meditation. King Jin'an of the Liang Dynasty came to the Xiangyang Yongzhou area and heard of Dharma Master Facong's reputation, so he came to the meditation room and saw fierce flames burning, which after a long time suddenly turned into water. After a while, the water disappeared and the meditation room reappeared. King Jin'an asked Dharma Master Facong about the strange phenomenon he had manifested, and learned that it was entering the Samadhi of Water and Fire. Dharma Master Facong lived near the White Horse Spring. Dharma Master Facong took a white turtle from the spring and placed it on his palm, saying to King Jin'an, 'This is a male dragon.' He also took a five-colored carp in his hand and said, 'This is a female dragon.' King Jin'an and his subordinates were amazed and reported this matter to Emperor Gaozu of Liang.
Dharma Master Huikuan, whose surname was Yang, his parents originally admired Taoism and did not believe in Buddhism. They had a daughter named Xinxiang. Later, they had a son named Huikuan. Dharma Master Huikuan and his sister Xinxiang both loved seclusion and tranquility. At the age of five, he and Xinxiang were at
靜處坐禪。二親怪問。答曰。佛來為說般若聖智界入等法門。乃共姊論其佛法。父是異道不解其言。附口錄得二百餘紙。時龍懷寺會禪師聞而往現。父示其文。會披而嘆曰此語併合佛理。因與姊出家大揚法教。其姊為蜀王所重。時人號聖尼。故為立寺亦號聖尼。
明瓚轉石 羅竭蹍泉
明瓚。游至嵩山棲息時久。盛行禪法而情性默然。後有刺史奉敕祭岳。先修道路直上巖頂。忽中夜風雷而一峰頹落其下緣山磴。道為大石所欄。乃以牛十頭縻絆而挽之。又以千餘人鼓譟以推之。力竭石愈固。瓚曰。奚用如許多人力。我與去之。眾大笑。瓚遂履石而動忽轉盤而下。聲如雷震。刺史道俗嘆曰斯大聖人也。(笑。本傳作驚)
訶羅竭。誦二百萬言。后入婁至山石室中坐禪。此室去水既遠。信士欲開澗。竭曰不假相勞。乃出定以左腳蹍室西石壁。口陷沒投足出。泉已從中涌出。其味香潔。飲者受樂。
僧祐集萬 法建誦千
僧祐。少入釋門。專精律藏大遵儀則。居於建鄴講演律宗。常有學徒一萬餘人傳持教法。
法建。入道以來常勤誦習。居止益州五層寺侍。武陵王弟規守益州。魏遣將軍尉遲迥來伐規。規降。城中僧道皆被拘禁。至夜忽有光明。迥乃尋光所在。見諸僧皆睡。唯建端坐誦經
【現代漢語翻譯】 現代漢語譯本 靜處坐禪。二親怪問。答曰：『佛來為說般若（Prajna，智慧）聖智界入等法門。』乃共姊論其佛法。父是異道不解其言。附口錄得二百餘紙。時龍懷寺會禪師聞而往現。父示其文。會披而嘆曰：『此語併合佛理。』因與姊出家大揚法教。其姊為蜀王所重。時人號聖尼。故為立寺亦號聖尼。 明瓚轉石，羅竭蹍泉 明瓚。游至嵩山棲息時久。盛行禪法而情性默然。後有刺史奉敕祭岳。先修道路直上巖頂。忽中夜風雷而一峰頹落其下緣山磴。道為大石所欄。乃以牛十頭縻絆而挽之。又以千餘人鼓譟以推之。力竭石愈固。瓚曰：『奚用如許多人力？我與去之。』眾大笑。瓚遂履石而動，忽轉盤而下。聲如雷震。刺史道俗嘆曰：『斯大聖人也！』 訶羅竭。誦二百萬言。后入婁至山石室中坐禪。此室去水既遠。信士欲開澗。竭曰：『不假相勞。』乃出定以左腳蹍室西石壁。口陷沒投足出。泉已從中涌出。其味香潔。飲者受樂。 僧祐集萬，法建誦千 僧祐。少入釋門。專精律藏大遵儀則。居於建鄴講演律宗。常有學徒一萬餘人傳持教法。 法建。入道以來常勤誦習。居止益州五層寺侍。武陵王弟規守益州。魏遣將軍尉遲迥來伐規。規降。城中僧道皆被拘禁。至夜忽有光明。迥乃尋光所在。見諸僧皆睡。唯建端坐誦經。
【English Translation】 English version He was sitting in meditation in a quiet place. His parents asked him strangely. He replied, 'The Buddha came to explain the Dharma (law) of Prajna (wisdom), sacred knowledge, realms, and entrances.' Then he discussed the Buddhist teachings with his sister. His father, being a follower of another path, did not understand his words but recorded over two hundred pages of them. At that time, Chan Master Hui from Longhuai Temple heard of this and came to visit. The father showed him the writings. Hui opened them and exclaimed, 'These words are entirely in accordance with Buddhist principles!' Consequently, he and his sister renounced the household life and greatly propagated the Dharma. His sister was highly respected by the King of Shu. People called her the Holy Nun, and a temple was built for her, also named Holy Nun. Mingzan Moves a Stone, Heluoqie Stamps a Spring Mingzan traveled to Mount Song and stayed there for a long time. He vigorously practiced Chan (Zen) meditation and was of a quiet disposition. Later, an inspector was ordered to offer sacrifices to the mountain and first repaired the road straight to the top of the cliff. Suddenly, in the middle of the night, there was wind and thunder, and a peak collapsed, blocking the mountain path with a large stone. Ten oxen were used to pull it, and over a thousand people shouted and pushed it, but their strength was exhausted, and the stone remained firm. Mingzan said, 'Why use so much manpower? I will move it.' The crowd laughed. Mingzan then stepped on the stone, and it suddenly turned and rolled down, with a sound like thunder. The inspector and the people exclaimed, 'This is a great sage!' Heluoqie recited two million words. Later, he entered a stone chamber in Mount Louzhi to meditate. This chamber was far from water, and believers wanted to open a stream. Heluoqie said, 'There is no need to trouble yourselves.' He then emerged from meditation and stamped the west wall of the chamber with his left foot. The opening caved in, and when he removed his foot, a spring gushed forth from it. Its taste was fragrant and pure, and those who drank it rejoiced. Sengyou Gathers Ten Thousand, Fajian Recites a Thousand Sengyou entered the Buddhist order at a young age. He specialized in the Vinaya (monastic discipline) and strictly adhered to the rules. He resided in Jianye, lecturing on the Vinaya school, and always had over ten thousand students who transmitted and upheld the teachings. Fajian had diligently studied and recited scriptures since entering the path. He resided in the Five-Story Temple in Yizhou. Gui, the younger brother of the Prince of Wuling, was defending Yizhou. The Wei (220-266) sent General Yuchi Jiong to attack Gui, and Gui surrendered. The monks and Daoists in the city were all detained. At night, there was suddenly a light. Jiong followed the light and saw that all the monks were asleep, except for Jian, who was sitting upright and reciting scriptures.
光從口出。迥乃問建誦何經也。答曰貧道誦華嚴經下帙。迥曰何不從頭誦之。答誦到此爾。迥曰法師誦得幾許。答曰。貧道發心欲誦一藏。今始誦得一千卷爾。迥驚嗟不信。欲試。請誦一遍。莫有勞乎。建曰誦經常事。乃設座請誦經。七日七夜聲不暫息焉。
史宗憑埭 杯渡負圈
史宗。不知何來。常著麻衣。世號麻衣道人。在廣陵白土埭憑埭謳唱自樂。或幽或顯無定其蹤。時有商人海行於孤洲上。遇一沙門寄書于宗。書在船中商欲看。書著船不脫。及至白土埭。書自飛起就宗掌中。陶淵明雜傳云。白土埭有二異法師。宗為其一也。
杯渡者不知姓名。常乘木杯渡水。莫測其神。帶索藍縷殆不蔽身。言語無定。或加冰洗浴。或著木履登山。唯負一蘆圈子別無余物。行向廣陵。遇村舍一家持八關齋。先不相識。直往而坐。置圈子于庭中。其家見渡容陋劣不生重敬。欲移圈子舉而不起。乃招十人舉之亦乃不起。復觀其中見四小兒並長數寸形容端嚴。其家即大驚駭焉。
乘師髭出 礪公齒全
元魏世乘禪師者。不知上字。生而自陳前生之事。父母恐其出家逼以納室。執志無改。入京師被命作閹官。卻奏乞入山毀形修道。賚一部華嚴經晝夜誦唸。逾月髭鬚復出。
法礪。生時牙齒全具堅
【現代漢語翻譯】 現代漢語譯本 光從口中發出。迥（含義：人名）於是問建（含義：人名）誦讀什麼經。建回答說：『貧道誦讀《華嚴經》下半部。』迥說：『為什麼不從頭誦讀呢？』建回答說：『誦讀到這裡而已。』迥問：『法師誦讀了多少？』建回答說：『貧道發心想要誦讀全部經藏，現在才誦讀了一千卷。』迥驚訝不信，想要試探，請求他誦讀一遍，是否太勞累。建說：『誦經是經常的事。』於是設定座位，請建誦經，七天七夜聲音沒有暫時的停息。
史宗憑埭，杯渡負圈
史宗（含義：人名），不知道從哪裡來，常常穿著麻衣，世人稱他為麻衣道人。在廣陵白土埭（含義：地名）憑埭謳歌自樂，時隱時現沒有固定的軌跡。當時有商人出海，在孤洲上遇到一位沙門，托他帶一封信給史宗。信在船中，商人想看，信卻粘在船上無法取下。等到到達白土埭，信自己飛起落在史宗的手掌中。《陶淵明雜傳》記載，白土埭有兩位奇異的法師，史宗是其中之一。
杯渡（含義：人名）不知道姓名，常常乘坐木杯渡水，無法測度他的神異。穿著破爛的衣服幾乎不能遮蔽身體，言語沒有定準，有時在冰中洗浴，有時穿著木屐登山，只揹著一個蘆葦圈子，沒有其他東西。他前往廣陵，遇到一戶人家正在持八關齋戒，事先並不認識，直接走進去坐下，把圈子放在庭院中。這家人見杯渡容貌醜陋簡陋，沒有產生敬重之心，想要移動圈子，舉卻舉不起來，於是招來十個人舉它，也還是舉不起來。再仔細看圈子裡面，看見四個小孩，都只有幾寸高，容貌端正莊嚴。這家人就非常驚駭。
乘師髭出，礪公齒全
元魏（386年-557年）時期，乘禪師（含義：人名），不知道他的上字。出生后自己陳述前生的事情，父母恐怕他出家，強迫他娶妻，但他堅持自己的志向沒有改變。他進入京師，被命令做閹官，卻上奏請求入山毀壞形體修道。皇帝賜給他一部《華嚴經》，他晝夜誦唸，過了一個月，鬍鬚又長了出來。
法礪（含義：人名），出生時牙齒全部長齊，堅固。
【English Translation】 English version Light emanated from his mouth. Jiong (meaning: a personal name) then asked Jian (meaning: a personal name) what scripture he was reciting. Jian replied, 'This poor monk is reciting the latter part of the Avatamsaka Sutra.' Jiong said, 'Why don't you recite it from the beginning?' Jian replied, 'I have only recited up to this point.' Jiong asked, 'How much has the Dharma Master recited?' Jian replied, 'This poor monk aspires to recite the entire Tripitaka, but has only recited one thousand volumes so far.' Jiong was surprised and disbelieving, wanting to test him, and asked him to recite it once, wondering if it would be too tiring. Jian said, 'Reciting scriptures is a common occurrence.' So he set up a seat and invited Jian to recite the scripture, and for seven days and seven nights, the sound did not cease for a moment.
Shi Zong Relies on the Causeway, Bei Du Carries a Ring
Shi Zong (meaning: a personal name), it is not known where he came from, always wearing hemp clothes, the world called him the Hemp-Clothed Taoist. At Baitudai (meaning: a place name) in Guangling, he relied on the causeway to sing and enjoy himself, sometimes hidden and sometimes visible, without a fixed trace. At that time, there was a merchant who went to sea and met a Shramana on a solitary island, entrusting him to take a letter to Shi Zong. The letter was in the ship, and the merchant wanted to read it, but the letter was stuck to the ship and could not be taken off. When they arrived at Baitudai, the letter flew up by itself and landed in Shi Zong's palm. Tao Yuanming's Miscellaneous Biography records that there were two extraordinary Dharma Masters at Baitudai, and Shi Zong was one of them.
Bei Du (meaning: a personal name) did not know his name, often crossing the water on a wooden cup, unable to fathom his divinity. He wore tattered clothes that barely covered his body, and his words were uncertain. Sometimes he bathed in ice, and sometimes he climbed mountains wearing wooden clogs, only carrying a reed ring, with nothing else. He went to Guangling and encountered a family observing the Eight Precepts, whom he did not know beforehand. He went straight in and sat down, placing the ring in the courtyard. The family, seeing Bei Du's ugly and simple appearance, did not develop respect, and wanted to move the ring, but could not lift it. So they called ten people to lift it, but they still could not lift it. Looking closely at the ring, they saw four small children, only a few inches tall, with dignified and solemn appearances. The family was very shocked.
Master Cheng's Beard Grows, Master Li's Teeth are Complete
During the Yuan Wei Dynasty (386-557 AD), Zen Master Cheng (meaning: a personal name), did not know his given name. From birth, he recounted the events of his previous life. His parents, fearing that he would become a monk, forced him to marry, but he insisted on his ambition without changing. He entered the capital and was ordered to be a eunuch, but he requested to enter the mountains to destroy his form and cultivate the Tao. The emperor bestowed upon him a copy of the Avatamsaka Sutra, which he recited day and night. After a month, his beard grew back.
Fa Li (meaning: a personal name), was born with all his teeth fully grown and strong.
白璨然。迄於終老中無毀落。入道以來深窮大教。名聞四海。道俗仰之。果有異於常矣。
(虞)光竉兩途 能秀二祖
魏鄴下勒那三藏訓于慧光。光領徒傳其教法在於道南。菩提三藏訓于道竉。竉領徒傳其教法在於道北。故鄴下有南北兩途大稱於時。復有四宗五宗之說從此而起。
慧能居於雙峰曹溪。神秀棲於江陵當陽山。同傳達磨之法。盛行於天下。並德行相高。於是教興南北。以能為南宗。以秀為北宗。二宗之稱自茲為盛矣。
信行泣牛 曇猷扣虎
信行。才生之後便樂經像。似知空門之道。乃令出家。時年四歲。于路見牛車沒泥牽引不停。乃悲泣無已。人問其故。曰憫其疲苦如是。
曇猷。以修學禪道隱於上剡之石城山。后移赤城山石室坐禪。常有虎數十頭蹲在猷前。猷誦經次。中有一虎困睡。猷乃以竹如意扣虎頭曰何不聽經。於是俱聽。須臾有蛇競出。大數十圍。共來聽法而去。
慧持龍門 竺潛蓬戶
慧持。即慧遠之弟也。性格清雋解行俱高。亦事道安為師。與遠共止廬山。領徒三千餘人。持居其首。時豫章太守范寧請持講法華．毗曇。於時學者競集。王殉與范寧書云。遠公持公孰愈。范寧答曰誠為賢兄賢弟也。持后屆于蜀都大揚教法。時有沙門慧巖
【現代漢語翻譯】 現代漢語譯本： 白璨然法師，自始至終都沒有喪失節操，進入佛門以來，深入研究佛教的精髓，名聲傳遍四海，僧俗都敬仰他，他的成就確實與衆不同。 （虞）道光和道竉兩人，在各自的領域都非常傑出，堪稱禪宗二祖。 北魏時期，勒那三藏在鄴城（今河北臨漳）將佛法傳授給慧光法師。慧光法師帶領弟子在道南（黃河以南地區）傳播他的教法。菩提三藏將佛法傳授給道竉法師。道竉法師帶領弟子在道北（黃河以北地區）傳播他的教法。因此，鄴城形成了南北兩派，在當時非常有名。後來出現的四宗五宗的說法，也是由此而起。 慧能大師住在雙峰山的曹溪（今廣東韶關），神秀大師住在江陵（今湖北江陵）的當陽山。他們共同傳揚達磨祖師的禪法，在天下廣為流傳，他們的德行都很高尚。於是禪宗分為南北兩派，以慧能為南宗，以神秀為北宗。南北二宗的稱呼從此開始盛行。 信行和尚為牛悲泣，曇猷和尚敲虎頭。 信行和尚，剛出生后就喜歡佛經和佛像，似乎天生就知道佛門之道，於是家人讓他出家，當時他才四歲。有一次，他在路上看到牛車陷在泥里，拉也拉不動，就悲傷地哭了起來。人們問他為什麼哭，他說：『我可憐它們這麼疲憊辛苦。』 曇猷和尚，爲了修習禪道，隱居在上剡（今浙江嵊州）的石城山。後來又移居到赤城山（今浙江天臺）的石室坐禪。經常有幾十隻老虎蹲在曇猷和尚面前。曇猷和尚誦經的時候，其中有一隻老虎睏倦地睡著了。曇猷和尚就用竹如意敲打虎頭說：『為什麼不聽經？』於是老虎們都聽經。過了一會兒，有幾條蛇爭先恐後地出來，大的有幾十圍粗，一起來聽法然後離去。 慧持法師駐錫龍門，竺潛法師居住在簡陋的蓬戶之中。 慧持法師，是慧遠法師的弟弟。性格清高俊逸，對佛法的理解和修行都很高。他也以道安法師為師，與慧遠法師一起住在廬山。帶領弟子三千多人，慧持法師是他們的首領。當時豫章太守范寧邀請慧持法師講解《法華經》和《毗曇》。當時學者們爭相聚集。王殉給范寧寫信說：『慧遠法師和慧持法師誰更優秀？』范寧回答說：『他們確實是賢兄賢弟啊。』慧持法師後來到達蜀都（今四川成都），大力弘揚佛法。當時有沙門慧巖
【English Translation】 English version: Bhikkhu Baicanran, from beginning to end, did not lose his integrity. Since entering the Buddhist order, he deeply studied the essence of Buddhism. His reputation spread throughout the four seas, and both monastics and laypeople admired him. His achievements were indeed extraordinary. (Yu) Guang Cong and Guang Rong, both were outstanding in their respective fields, worthy of being called the two patriarchs of Chan Buddhism. During the Northern Wei Dynasty (386-534), Tripitaka Liena in Ye City (present-day Linzhang, Hebei) transmitted the Dharma to Bhikkhu Huiguang. Bhikkhu Huiguang led his disciples to propagate his teachings in Daonan (the area south of the Yellow River). Tripitaka Bodhi transmitted the Dharma to Bhikkhu Daocong. Bhikkhu Daocong led his disciples to propagate his teachings in Daobei (the area north of the Yellow River). Therefore, two schools, the Northern and Southern, were formed in Ye City, which were very famous at that time. The later theories of the Four Schools and Five Schools originated from this. Master Huineng lived in Caoxi (present-day Shaoguan, Guangdong) of Shuangfeng Mountain, and Master Shenxiu resided in Dangyang Mountain of Jiangling (present-day Jiangling, Hubei). They jointly propagated the Chan Dharma of Bodhidharma, which spread widely throughout the world. Their virtues were both noble. Thus, Chan Buddhism was divided into the Northern and Southern schools, with Huineng as the Southern School and Shenxiu as the Northern School. The names of the two schools became prevalent from then on. Xinxing wept for the ox, and Tanyou tapped the tiger's head. Bhikkhu Xinxing, after being born, loved Buddhist scriptures and images, as if he innately knew the path of Buddhism. Therefore, his family allowed him to become a monk when he was only four years old. Once, he saw an ox cart stuck in the mud on the road, unable to be pulled out, and he cried sadly. People asked him why he was crying, and he said, 'I pity them for being so tired and suffering.' Bhikkhu Tanyou, in order to cultivate Chan, lived in seclusion in Shicheng Mountain of Shangshan (present-day Shengzhou, Zhejiang). Later, he moved to the stone chamber of Chicheng Mountain (present-day Tiantai, Zhejiang) to practice meditation. There were often dozens of tigers squatting in front of Tanyou. When Tanyou was reciting scriptures, one of the tigers fell asleep. Tanyou then tapped the tiger's head with a bamboo ruyi and said, 'Why don't you listen to the scriptures?' So the tigers all listened to the scriptures. After a while, several snakes came out one after another, the large ones being dozens of spans thick, and came together to listen to the Dharma before leaving. Bhikkhu Huichi resided in Longmen, and Bhikkhu Zhuqian lived in a simple thatched hut. Bhikkhu Huichi was the younger brother of Bhikkhu Huiyuan. He was of noble character and had high understanding and practice of Buddhism. He also took Bhikkhu Daoan as his teacher and lived with Bhikkhu Huiyuan on Mount Lu. He led more than 3,000 disciples, and Bhikkhu Huichi was their leader. At that time, Fan Ning, the governor of Yuzhang, invited Bhikkhu Huichi to lecture on the 'Lotus Sutra' and the 'Abhidhamma'. Scholars gathered eagerly at that time. Wang Xun wrote to Fan Ning and said, 'Who is more excellent, Bhikkhu Huiyuan or Bhikkhu Huichi?' Fan Ning replied, 'They are indeed virtuous brothers.' Bhikkhu Huichi later arrived in Shudu (present-day Chengdu, Sichuan) and greatly promoted Buddhism. At that time, there was a Shramana Huiyan
．僧恭者皆先在蜀。俱有才名。一時之英傑也。及持至。皆望風推服。其有升持堂入持室者。號為登龍門焉。
竺潛。字法深。大有才器。晉哀帝頻請入內講演。時簡文作相。與潛交知。時詣簡文所。遇沛國劉[怡-臺+炭]。[怡-臺+炭]嘲曰道人何以游朱門。潛曰君自睹其朱門。貧道見為蓬戶耳。還剡之仰山遂隱其跡。於時支遁遣使求買仰山之側沃州小嶺。潛答曰。欲來輒給。豈聞巢由買山而隱遁歟。([怡-臺+炭]疑當作恢字)
抱玉出雲 涉公致雨
抱玉。行業高奇。人事罕接。謂來事如目擊焉。每夕獨處一室。常有鄰僧見玉口中出雲色彩五般。人皆往視。每夕如是。
涉公。西竺人也。不食五穀。日行五百里。以苻堅建元中來長安。於時天旱。堅請咒龍。俄而致雨。凡大旱。請必致雨。涉卒。經年不雨。堅祈之不致。謂大臣朱彤曰。涉公若在。朕豈燋心於雲漢若是哉。此道人者其大聖乎。
曇遵泣師 䟦摩化母
曇遵。解行高深。誦經論備曉。事保光為師。初在齊州講演。聞師保光終后。不覺大慟。從床擲身於地。口中血流。其孝義若是。乃游化齊楚晉魏。遇丞相王肱知見。遂舉為國統。
求那䟦摩。此云功德鎧。大有道行慧解過人。本居剎利。有母常食
【現代漢語翻譯】 現代漢語譯本：僧恭的弟子們先前都在蜀地，都很有才華和名氣，是當時的人中俊傑。等到僧恭拿著經書到達，他們都望風推崇信服。其中能夠進入僧恭的持堂和持室的人，被稱為『登龍門』。
竺潛，字法深，很有才華和器量。晉哀帝（公元362-365年）多次邀請他入宮講經說法。當時簡文帝擔任宰相，與竺潛相交甚好。一次拜訪簡文帝時，遇到了沛國人劉恢（[怡-臺+炭]疑當作恢字）。劉恢嘲笑他說：『道人為何要出入豪門？』竺潛回答說：『您自己看到的是豪門，貧道看到的卻是簡陋的茅屋罷了。』之後回到剡縣的仰山，於是隱居起來。當時支遁派人求購仰山旁的沃州小嶺。竺潛回答說：『想來就給，難道聽說過巢父、許由買山隱居的嗎？』
抱玉以云爲伴，涉公能致雨
抱玉，品行高尚奇特，很少與人交往，說起未來之事就像親眼所見一樣。每晚獨自待在一間屋子裡，經常有鄰居僧人看見抱玉口中吐出五彩祥雲。人們都前去觀看，每晚都是這樣。
涉公，是西竺（古印度）人，不吃五穀雜糧，每天能走五百里路。在苻堅建元年間（公元365-385年）來到長安。當時天旱，苻堅請他祈求龍降雨，不久就下雨了。凡是遇到大旱，請他祈雨必定靈驗。涉公去世后，過了一年不下雨。苻堅祈求卻不靈驗，對大臣朱彤說：『涉公如果還在，朕怎會為旱情如此焦心呢？這位道人真是大聖人啊！』
曇遵哭師，䟦摩化母
曇遵，理解和修行都很高深，精通各種經論。侍奉保光為師。當初在齊州講經說法，聽說老師保光去世后，不禁大哭，從床上摔到地上，口中流血，他的孝義就是這樣。於是遊歷齊、楚、晉、魏等地，遇到丞相王肱，得到他的賞識，於是被推舉為國統。
求那䟦摩（此云功德鎧），很有道行，智慧超人。原本居住在剎利（印度古代四大種姓之一，指武士階層），他的母親經常吃肉。
【English Translation】 English version: The disciples of Seng Gong were all previously in Shu, all possessing talent and fame, being outstanding figures of their time. When Seng Gong arrived with the scriptures, they all admired and submitted to him. Those who could enter Seng Gong's holding hall and holding room were called 'ascending the dragon gate'.
Zhu Qian, styled Fashhen, possessed great talent and capacity. Emperor Ai of Jin (362-365 AD) frequently invited him to the palace to lecture on the scriptures. At that time, Emperor Jianwen was serving as the prime minister and had a close relationship with Zhu Qian. Once, when visiting Emperor Jianwen, he encountered Liu Hui of Pei State (the character [怡-臺+炭] is suspected to be Hui). Liu Hui mocked him, saying, 'Why does a Daoist frequent noble mansions?' Zhu Qian replied, 'You see noble mansions, but this poor monk sees only humble huts.' Afterwards, he returned to Yangshan in Shan County and went into seclusion. At that time, Zhi Dun sent someone to request to buy the Xiaoling of Wozhou next to Yangshan. Zhu Qian replied, 'If you want to come, I will give it to you. Have you ever heard of Chao Fu and Xu You buying mountains to live in seclusion?'
Bao Yu accompanied by clouds, She Gong able to bring rain
Bao Yu, with noble and extraordinary conduct, rarely interacted with people, and spoke of future events as if he had witnessed them himself. Every night, he stayed alone in a room, and neighboring monks often saw Bao Yu emitting five-colored auspicious clouds from his mouth. People would come to watch, and it was like this every night.
She Gong was a person from West India (ancient India), who did not eat grains and could travel five hundred li a day. He came to Chang'an during the Jianyuan era of Fu Jian (365-385 AD). At that time, there was a drought, and Fu Jian asked him to pray to the dragon for rain, and soon it rained. Whenever there was a severe drought, asking him for rain would always be effective. After She Gong passed away, it did not rain for a year. Fu Jian prayed but it was not effective, and he said to the minister Zhu Tong, 'If She Gong were still here, how could I be so anxious about the drought? This Daoist is truly a great sage!'
Tan Zun weeps for his teacher, Quna Bamo transforms his mother
Tan Zun, with profound understanding and practice, was well-versed in various scriptures and treatises. He served Bao Guang as his teacher. Initially, he lectured on the scriptures in Qizhou. Upon hearing of the passing of his teacher Bao Guang, he could not help but weep bitterly, throwing himself from the bed to the ground, with blood flowing from his mouth, such was his filial piety. Thereupon, he traveled to Qi, Chu, Jin, and Wei, and encountered Prime Minister Wang Hong, who recognized his talent, and thus he was recommended as the national leader.
Gunabhadra (This translates to 'Armor of Merit'), possessed great virtue and extraordinary wisdom. Originally residing in Kshatriya (one of the four ancient Indian castes, referring to the warrior class), his mother often ate meat.
野肉。令跋摩辨之。摩啟母曰。有命之類莫不貪生。害彼之命非仁矣。母怒曰。設令得罪。吾當代汝。摩他日煮油設澆其指。謂母曰代兒忍痛。母曰痛在汝身吾何能代。摩曰。眼前之苦尚不能代。況三途耶。母即禮拜悔過。終身不殺。因茲信重於摩。
陀勒乞油 道冏采乳(橤生切音汝)
犍陀勒者。西域人。來至洛陽。人莫能識。一日謂眾曰。洛東有盤鴟山。有古寺基存焉。眾則不信。乃往掘之深方見石基。乃共立寺而居。寺去洛城一百餘里。勒朝朝至洛諸寺赴中。暮則乞油一缽歸寺燭燈。以此為常。有人健行者欲隨勒觀其遲疾。奔走不及。勒令執衣角。唯聞勵風之響。不覺須臾而至彼寺。
道冏。事道懿為師。懿病。遣同寺四人至河南霍山采鐘乳入穴。數跨木渡水。三人溺死。炬火又滅。到無濟理。冏乃唯誦法華經。忽見一光如螢火。追之不及。照穴分明。遂得出穴。
(支)僧達白髮 覺明赤髭
偽魏僧達。學通內外時盡稱揚。性剛忓物。被擯居於長沙。達少而發白。故世皆號為白頭達。
佛陀耶舍。此云覺明。幼在釋門誦大小乘經數百萬言。兼解義理。羅什事之為師。大曉毗婆沙論。少有赤髭。時號曰赤髭毗婆沙。(覺明。本傳作覺名)
寶瓊法主 神迥論師
【現代漢語翻譯】 現代漢語譯本 野獸的肉。讓跋摩（Bamo，人名）辨別。跋摩告訴他的母親說：『凡是有生命的沒有不貪生的，傷害它們的生命是不仁慈的。』母親生氣地說：『即使因此獲罪，我來代替你。』跋摩有一天煮沸熱油，打算澆在自己的手指上，對母親說：『代替兒子忍受痛苦。』母親說：『痛苦在你身上，我怎麼能代替？』跋摩說：『眼前的痛苦尚且不能代替，更何況是地獄、餓鬼、畜生三惡道呢？』母親立刻禮拜懺悔，終身不再殺生。因此（人們）更加信任和尊重跋摩。
陀勒乞油（Tuole Qiyou，人名） 道冏采乳（Dao Jiong Cai Ru，人名）
犍陀勒（Jiantuo Le，人名）是西域人，來到洛陽，沒有人認識他。有一天，他對眾人說：『洛陽東邊有盤鴟山（Pan Chi Shan，地名），那裡有古寺的遺址存在。』眾人都不相信。於是前往挖掘，挖得很深才見到石頭的地基。於是大家共同建立寺廟居住。寺廟距離洛陽城一百多里。犍陀勒每天早晨都到洛陽的各個寺廟去應齋，傍晚則乞討一缽油回到寺廟點燈，以此為常事。有一個擅長行走的人想要跟隨犍陀勒觀察他的快慢，（結果）奔跑也趕不上。犍陀勒讓他抓住自己的衣角，只聽到風聲呼呼作響，不知不覺間就到了那座寺廟。
道冏（Dao Jiong，人名）侍奉道懿（Dao Yi，人名）為師。道懿生病，派遣同寺的四個人到河南霍山（Huo Shan，地名）采鐘乳，進入山洞。多次跨越木頭渡水，三個人溺水而死，火把又熄滅了，到了無濟於事的地步。道冏於是只誦《法華經》。忽然看見一道光像螢火蟲一樣，追趕也趕不上，（那光）照亮了山洞，（道冏）於是得以走出山洞。
(支)僧達白髮（(Zhi) Seng Da Bai Fa，人名） 覺明赤髭（Jue Ming Chi Zi，人名）
偽魏（指北魏，386年-557年）的僧達（Seng Da，人名），學問精通內外，當時的人都稱讚他，（但他）性格剛強冒犯他人，被放逐居住在長沙。僧達從小就頭髮花白，所以世人都稱他為白頭達。
佛陀耶舍（Fotuo Yeshe，人名），翻譯成漢語是覺明（Jue Ming）。年幼時在佛門誦讀大小乘經典數百萬字，兼通義理。鳩摩羅什（Kumarajiva，人名）把他當作老師，（佛陀耶舍）精通《毗婆沙論》（Vibhasa）。（佛陀耶舍）從小就有紅色的鬍鬚，當時（人們）稱他為赤髭毗婆沙。（覺明，本傳中寫作覺名）
寶瓊法主（Bao Qiong Fa Zhu，人名） 神迥論師（Shen Jiong Lun Shi，人名）
【English Translation】 English version Wild animal meat. Let Bamo identify it. Bamo told his mother, 'All living beings cherish their lives; harming their lives is not benevolent.' The mother angrily said, 'Even if I incur guilt because of this, I will bear it for you.' One day, Bamo boiled hot oil, intending to pour it on his own fingers, and said to his mother, 'Endure the pain for your son.' The mother said, 'The pain is on your body; how can I bear it for you?' Bamo said, 'You cannot even bear the present pain; how much less can you bear the three evil paths (hell, hungry ghosts, and animals)?' The mother immediately prostrated and repented, never killing again for the rest of her life. Therefore, (people) trusted and respected Bamo even more.
Tuole Qiyou Dao Jiong Cai Ru
Jiantuo Le, a person from the Western Regions, came to Luoyang, but no one recognized him. One day, he said to the crowd, 'East of Luoyang is Pan Chi Mountain, where the site of an ancient temple exists.' The crowd did not believe him. So they went to dig, and only after digging very deep did they see the stone foundation. So everyone jointly built a temple to live in. The temple was more than a hundred li (Chinese mile) away from the city of Luoyang. Every morning, Jiantuo Le went to the various temples in Luoyang to attend the meal, and in the evening, he begged for a bowl of oil to return to the temple to light the lamps, which he did as a regular practice. A person who was good at walking wanted to follow Jiantuo Le to observe his speed, but he could not keep up even by running. Jiantuo Le told him to grab the corner of his clothes, and he only heard the sound of the wind rushing, and before he knew it, he had arrived at that temple.
Dao Jiong served Dao Yi as his teacher. Dao Yi fell ill and sent four people from the same temple to Huo Mountain in Henan to collect stalactites, entering the cave. They crossed wooden logs to cross the water many times, and three people drowned. The torch went out again, and it was of no use. Dao Jiong then only recited the Lotus Sutra. Suddenly, he saw a light like a firefly, which he could not catch up with, (that light) illuminated the cave, and (Dao Jiong) was able to get out of the cave.
(Zhi) Seng Da Bai Fa Jue Ming Chi Zi
Seng Da of the pseudo-Wei (referring to the Northern Wei Dynasty, 386-557 AD), was knowledgeable both internally and externally, and people at the time praised him. (But) he was strong-willed and offended others, and was exiled to live in Changsha. Seng Da's hair turned white from a young age, so the world called him White-Headed Da.
Fotuo Yeshe, translated into Chinese as Jue Ming. As a child, he recited millions of words of the Mahayana and Hinayana scriptures in the Buddhist order, and he also understood the meaning of the principles. Kumarajiva regarded him as a teacher, and (Fotuo Yeshe) was proficient in the Vibhasa. (Fotuo Yeshe) had a red beard from a young age, and at that time (people) called him Red-Bearded Vibhasa. (Jue Ming, in the original biography, is written as Jue Ming)
Bao Qiong Fa Zhu Shen Jiong Lun Shi
寶瓊。才生之後便入空門。年雖少小大通經論。始從光宅寺云法師習學。后移聽南澗仙法師講。仙深加賞嘆。年登五歲舉為法主。與仙師更相敷演。及長。身長八尺背皮龍文。口三十九齒。異常之相不一。
神迥。幼齡雋敏神異非常。深窮內外。凡撰疏文銘論共四十餘卷。故四海英賢為之諺曰。大論師釋迦。迥法界多羅一時領。
靈潤觀燒 智凱誓池
靈潤。節操孤真博通典教。因與同學數遊山。復觀野燒燒火。四合眾並走避。唯潤安行如常。火雖逼身。顧下語諸同學曰。心外無火。火實自心。謂火自逃。無由免火。及火至潤身忽然散滅。
智凱。姓𠗦。父早亡。六歲聽吉藏法師講法華火宅品。夜告母曰。經明火宅者。只我身爾。是我火宅我應燒。人既其不燒。明知無我。終夜達曉詣藏出家。身相黑色。時號為烏凱。年十三便講經論。脅不親席。不受信施虛齋度日。佛殿之後忽涌開一池。凱便誓曰。只飲此池中水以過此生。
明恭食鹿 道豐啖羆
明恭。昔在俗時為隋高祖下犳騎。與伴一人膂力相似。時皆猜忌。帝欲除之作餅兩裹。一餅內生鹿角一具。一餅內鹽五升。俱賜食之並盡。食鹽者腹裂而死。恭食鹿角全無所妨。因乃悟而出家。住會善寺。嘗與超化寺爭地。彼多
【現代漢語翻譯】 現代漢語譯本
寶瓊（Baociong）。剛出生之後便進入佛門。年紀雖小卻精通各種經論。最初跟隨光宅寺的云法師學習，後來轉去聽南澗仙法師講經。仙法師對他非常讚賞。五歲時就被推舉為法主，與仙法師互相闡釋經義。長大后，身高八尺，背上有龍紋，口中有三十九顆牙齒，異於常人的相貌不止這些。 神迥（Shenjiong）。從小就聰慧敏捷，神異非凡。深入研究內外典籍。總共撰寫了疏文、銘文、論著等四十餘卷。所以四海的英才賢士為他編了諺語說：『大論師是釋迦（Shijia，即釋迦摩尼），迥法師的法界和多羅（Duoluo，梵語，意為眼睛）一時領悟。』 靈潤觀燒，智凱誓池 靈潤（Lingrun）。節操高尚，博通佛典和儒家經典。一次和同學一起遊山，看到野火燃燒。四面八方的眾人都跑開躲避，只有靈潤安然行走如常。火雖然逼近身體，他回頭對同學們說：『心外沒有火，火實際上就是自心。認為逃離火就能免於火災，是不可能的。』等到火燒到靈潤身上時，忽然就散滅了。 智凱（Zhikai）。姓𠗦（音wei）。父親早逝。六歲時聽吉藏（Jizang）法師講解《法華經·火宅品》。晚上告訴母親說：『經書上說的火宅，就是指我的身體啊。這是我的火宅，我應該被燒掉。別人既然不會被燒掉，就說明沒有我。』整夜直到天亮，他去拜見吉藏法師並出家。他的身相是黑色的，當時人稱他為烏凱（Wukai）。十三歲時就能講解經論。脅不貼席（形容精進），不接受信徒的佈施，每天只吃齋飯度日。佛殿後面忽然涌出一池水。智凱於是發誓說：『只喝這池中的水度過此生。』 明恭食鹿，道豐啖羆 明恭（Minggong）。過去在俗家時是隋高祖（隋文帝，541-604年）手下的犳騎（一種騎兵）。與另一位同伴力氣相當。當時兩人互相猜忌。隋文帝想除掉他們，就做了兩個餅，一個餅里包著一副生鹿角，一個餅里包著五升鹽，都賜給他們吃完。吃鹽的人腹裂而死，明恭吃了鹿角卻完全沒有妨礙。因此他醒悟而出家，住在會善寺。曾經與超化寺爭奪土地，對方人多
【English Translation】 English version
Baoqiong. He entered the Buddhist order immediately after birth. Although young, he was well-versed in various sutras and treatises. He initially studied with Dharma Master Yun at Guangzhai Temple, and later moved to listen to Dharma Master Xian of Nanjian Temple. Dharma Master Xian greatly admired him. At the age of five, he was elected as the Dharma Master, and he and Dharma Master Xian expounded the scriptures together. When he grew up, he was eight feet tall, had dragon patterns on his back, and thirty-nine teeth in his mouth. His extraordinary appearance was not limited to these. Shenjiong. From a young age, he was intelligent and extraordinary. He deeply studied both internal and external scriptures. He wrote more than forty volumes of commentaries, inscriptions, and treatises. Therefore, the heroes and sages of the four seas created a proverb for him: 'The great master is Shakya (Shijia, i.e., Shakyamuni), and Dharma Master Jiong understands the Dharma realm and Tara (Duoluo, Sanskrit for eye) at once.' Lingrun Observes Burning, Zhikai Vows at the Pond Lingrun. He had noble integrity and was well-versed in both Buddhist and Confucian classics. Once, he and several classmates were touring the mountains and saw a wildfire burning. Everyone ran away to avoid it, but Lingrun walked calmly as usual. Although the fire approached his body, he turned to his classmates and said: 'There is no fire outside the mind; fire is actually from the mind itself. Thinking that escaping from fire can avoid fire is impossible.' When the fire reached Lingrun's body, it suddenly dissipated. Zhikai. His surname was 𠗦 (pronounced wei). His father died early. At the age of six, he listened to Dharma Master Jizang lecturing on the 'Burning House' chapter of the Lotus Sutra. At night, he told his mother: 'The burning house mentioned in the sutra refers to my body. This is my burning house, and I should be burned. Since others will not be burned, it shows that there is no self.' All night until dawn, he went to see Dharma Master Jizang and became a monk. His appearance was black, and he was known as Wukai at the time. At the age of thirteen, he could lecture on sutras and treatises. He did not rest his side on the mat (describing diligence), did not accept offerings from believers, and lived on vegetarian meals every day. Suddenly, a pond sprang up behind the Buddha hall. Zhikai then vowed: 'I will only drink the water from this pond for the rest of my life.' Minggong Eats Deer, Daofeng Devours Bear Minggong. In the past, when he was a layman, he was a leopard cavalryman under Emperor Gaozu of Sui (Emperor Wen of Sui, 541-604 AD). He and another companion were of similar strength. At that time, they were suspicious of each other. Emperor Wen of Sui wanted to get rid of them, so he made two cakes, one containing a pair of raw deer antlers and the other containing five liters of salt, and gave them both to eat. The one who ate the salt died of a ruptured abdomen, but Minggong was not harmed at all by eating the deer antlers. Therefore, he woke up and became a monk, living in Huishan Temple. He once competed with Chaohua Temple for land, and the other side had more people.
召無賴者百餘人來奪會善秋苗。眾咸憂愁。恭曰勿愁。乃取一大石可三十人得轉。恭獨拈之。遠擲如小土塊。彼徒一時奔走。(犳音豹。即豹字省也。又音勺。獸豹文也○伴一人者。本傳作三人。傳文疑誤歟)
道豐。世稱得道之流也。為齊高祖仰重。帝命酒及一蒸羆置於殿上。敕豐上殿賜食之。聊無辭讓。極意飽啖。帝大笑歸。謂弟子曰。除卻床頭物。及撤床。見曏者帝賜蒸肫宛然而在。都無啖嚼之處。弟子大驚怪也。(置於殿上之置字疑寫倒當作帝命置酒及一蒸羆于殿上)
僧實重瞳 法秀連眉
僧實。生而目有重瞳。光明外射。口繞黑子欹若斗形。腋懷鳳卵。七處俱平。人皆異之。果於釋教入明理性。周太祖文帝詔實曰。師目有重瞳。偏同虞舜。背隆傴僂。分若周公。可謂世寶矣。
曇摩蜜多。此云法秀。西竺人。來於漢土。年登七歲。大有節操善解眾經。生而連眉。相狀奇異。故此方人號之為連眉禪師。(來於。準本傳疑當作來游歟)
慧遷白玉 辨相紫芝
慧遷。講說才能振名天下。敕送舍利。于海州安和寺起塔掘地之際。忽感一白玉闊一尺餘。光彩明皎。人皆異之。
辨相。幼習經論兼曉儒宗。敕送舍利。于吳州大禹寺忽騰光五色。建塔之所獲紫芝枝。長三
【現代漢語翻譯】 現代漢語譯本 召集一百多個無賴來搶奪會善的秋收莊稼。大家都很憂愁。恭說不要愁。於是拿來一塊大石頭，大概要三十個人才能轉動。恭獨自拿起來，遠遠地扔出去，像小土塊一樣。那些無賴一時四處逃散。（犳音豹，就是豹字的省略。又音勺，是獸類豹子的花紋。伴一人者，本傳中作三人，傳文恐怕有誤）
道豐，世人稱他是得道之人。被齊高祖（南朝齊，479年-502年）仰慕器重。皇帝命令將酒和一整隻蒸熊放在殿上，命令道豐上殿賜食。道豐毫不推辭，盡情地飽吃。皇帝大笑著回宮，告訴弟子說，『除了床頭的東西』，等到撤床的時候，看見先前皇帝賜的蒸熊肉完好無損地在那裡，一點都沒有吃過的痕跡。弟子們都非常驚訝。（置於殿上之置字疑寫倒當作帝命置酒及一蒸羆于殿上）
僧實重瞳 法秀連眉
僧實，生下來眼睛就有重瞳（指一個眼睛裡有兩個瞳孔），光芒向外射出。嘴巴周圍有黑痣，傾斜的樣子像斗形。腋下懷著鳳卵，七處都是平的。人們都認為他很奇異。果然在佛教中領悟了明理的本性。周太祖文帝（北周文帝，557年-560年）詔令僧實說：『法師的眼睛有重瞳，很像虞舜。背部隆起彎曲，很像周公。可以說是世間的珍寶啊。』
曇摩蜜多（Dharmamitra），翻譯成漢語就是法秀。是西竺（印度）人。來到漢地。年齡七歲時，就很有節操，善於理解各種經書。生下來眉毛就連在一起，相貌奇異。所以這裡的人稱他為連眉禪師。（來於。準本傳疑當作來游歟）
慧遷白玉 辨相紫芝
慧遷，講經說法才能名揚天下。皇帝下令送舍利，在海州安和寺建塔挖掘地基的時候，忽然感應到一塊白玉，寬一尺多，光彩明亮。人們都認為很奇異。
辨相，從小學習經論，兼通儒家學說。皇帝下令送舍利，在吳州大禹寺忽然騰起五色光芒。在建塔的地方獲得了紫芝，長三尺。
【English Translation】 English version More than a hundred ruffians were summoned to seize the autumn crops of Hui Shan. Everyone was worried. Gong said, 'Don't worry.' Then he took a large stone that about thirty people could turn. Gong picked it up alone and threw it far away like a small clod of earth. The ruffians scattered in all directions at once. (犳 is pronounced bào, which is an abbreviation of the character 豹 (leopard). It is also pronounced sháo, which refers to the pattern of a leopard. 'Accompanied by one person' is written as 'three people' in the original biography. The text of the biography is suspected to be erroneous.)
Dao Feng was known in the world as a man who had attained enlightenment. He was admired and respected by Emperor Gaozu of Qi (Southern Qi Dynasty, 479-502 AD). The emperor ordered wine and a whole steamed bear to be placed in the palace hall, and ordered Dao Feng to enter the hall and partake of the food. Dao Feng did not decline at all and ate his fill with great relish. The emperor laughed and returned to the palace, telling his disciples, 'Except for the things on the bedside.' When the bed was removed, the steamed bear meat that the emperor had bestowed earlier was seen to be intact, with no sign of having been eaten. The disciples were all very surprised. (The character 置 (zhì, place) in 置於殿上 (zhì yú diàn shàng, placed in the palace hall) is suspected to be written upside down and should be read as 帝命置酒及一蒸羆于殿上 (dì mìng zhì jiǔ jí yī zhēng pí yú diàn shàng, the emperor ordered wine and a whole steamed bear to be placed in the palace hall))
Monk Shi had double pupils, and Dharma-show had connected eyebrows.
Monk Shi was born with double pupils (referring to having two pupils in one eye), and light radiated outwards from his eyes. He had black moles around his mouth, slanting in the shape of a dipper. He carried a phoenix egg under his armpit, and all seven parts of his body were flat. People all considered him to be extraordinary. Indeed, he entered into the nature of understanding reason in Buddhism. Emperor Wen of the Zhou Dynasty (Northern Zhou Emperor Wen, 557-560 AD) decreed to Monk Shi, 'Master's eyes have double pupils, resembling Yu Shun. Your back is raised and hunched, resembling the Duke of Zhou. You can be called a treasure of the world.'
Dharmamitra, which translates to Fa Xiu (法秀) in Chinese, was a person from the Western regions of India (西竺). He came to the Han lands. At the age of seven, he was very disciplined and good at understanding various scriptures. He was born with connected eyebrows, and his appearance was strange. Therefore, the people here called him the 'Connected Eyebrow' Chan Master. (來於. According to the original biography, it is suspected that it should be 來游 (lái yóu, came to travel))
Hui Qian had white jade, and Bian Xiang had purple ganoderma.
Hui Qian's talent for preaching and speaking made him famous throughout the world. The emperor ordered the sending of relics. During the construction of a pagoda at Anhe Temple in Haizhou, when digging the foundation, a piece of white jade more than a foot wide and with bright light was suddenly sensed. People all considered it to be extraordinary.
Bian Xiang studied scriptures and treatises from a young age and was also proficient in Confucianism. The emperor ordered the sending of relics. At Dayu Temple in Wuzhou, five-colored light suddenly rose. Purple ganoderma branches three feet long were obtained at the site where the pagoda was built.
尺餘。光色殊異。(吳州。本傳作越州。又三尺餘作二尺三寸)
(銑)智藏踞座 道安登輦
智藏。少而神氣。長乃曉釋宗。武帝重之。頻請入內講演。敕升御座。群臣議曰。御座唯天子所升。沙門不可沾預。藏聞之。勃然作色。上正殿。踞法座曰。貧道昔為吳中俗官。尚不慚御榻。況復乃祖定光金輪釋子耶。檀越若殺貧道即殺。不慮無受生之處。帝乃罷敕。依前升座。
道安。性行高明而形貌陋黑。時人語曰漆道人。驚四鄰。秦苻堅深加禮重。堅與諸小國書云。晉氏伐吳。利在二陸。今朕破漢南。獲士一人有半爾。僕射權翼曰。未審誰耶。堅曰。安法師一人。習鑿齒半人。后堅出遊東苑。命安法師升輦同載。權翼諫曰。臣聞天子法駕侍中陪乘。安師毀形。不可參廁。堅勃然作色曰。安師道冥至境。德為時尊。朕舉天下之重未足以易之。非卿輩舉之榮。是朕之顯也。仍敕權翼扶法師登輦。
法開才華 曇延機辯
於法開。以義解才能知名天下。與謝安．王文度等為文學之友。故孫綽目之曰。深通內外。才華瞻逸。其在開公乎。晉哀帝累請講唱。
曇延。身長九尺五寸。手垂過膝。大曉三藏。機辯非常。為周大祖禮重。后入秦境。時陳有使周弘正者。深窮釋教兼曉儒宗。機辯過
【現代漢語翻譯】 現代漢語譯本 一尺多長，光澤和顏色非常奇異。（吳州，原本記載為越州，又說三尺多長，實為二尺三寸）
（銑）智藏佔據御座，道安登上御輦
智藏，年少時就顯得很有神采，長大后精通佛學。武帝很器重他，多次請他入宮講經說法，並下令讓他登上御座。群臣議論說，御座只有天子才能坐，僧人不能沾邊。智藏聽了，勃然變色，登上正殿，佔據法座說：『貧僧過去在吳中做俗官時，尚且不覺得坐在皇帝的床榻上有什麼不妥，更何況我是你們的祖先定光佛金輪王的弟子呢？施主如果殺了貧僧，那就殺吧，不用擔心我沒有投胎的地方。』武帝於是取消了命令，仍然讓他像之前一樣升座。
道安，天性高潔，行為光明磊落，但容貌醜陋黝黑。當時的人稱他為『漆道人』，名聲遠揚。前秦苻堅對他非常尊敬。苻堅給各小國的信中說：『晉朝攻打吳國，利益在於得到了陸機、陸雲。現在我攻破漢南，得到的人才是一個半。』僕射權翼問：『不知道是誰？』苻堅說：『是道安法師一人，習鑿齒半人。』後來苻堅出遊東苑，命令道安法師登上御輦一同乘坐。權翼勸諫說：『臣聽說天子的法駕由侍中陪同乘坐。道安法師形貌有損，不適合參與其中。』苻堅勃然變色說：『道安法師的道行深奧，達到了極高的境界，他的德行被世人所尊重。我用整個天下的重要性都不足以交換他。不是你們抬高了他的榮耀，而是他顯揚了我。』於是命令權翼扶法師登上御輦。
法開才華橫溢，曇延機智善辯
於法開，以精通佛義和出衆的才能聞名天下，與謝安、王文度等人是文學上的朋友。所以孫綽評價他說：『既精通佛學，又通曉世事，才華橫溢，無人能及，大概只有法開公才能做到吧。』晉哀帝多次請他講經說法。
曇延，身高九尺五寸，雙手下垂超過膝蓋，精通三藏經典，機智善辯，非常人可比。受到北周太祖的禮遇和尊重。後來進入北周的領地。當時陳朝有使者周弘正，深入研究佛學，兼通儒家學說，機智善辯，超過常人。
【English Translation】 English version It was a little over a foot long, with a very unusual luster and color. (Wuzhou, originally recorded as Yuezhou, and another account says it was over three feet long, but in reality, it was two feet and three inches.)
(Xian) Zhicang occupied the throne, and Dao'an ascended the imperial carriage.
Zhicang was spirited from a young age and became proficient in Buddhist teachings as he grew older. Emperor Wu highly valued him and repeatedly invited him to the palace to lecture on the scriptures, ordering him to ascend the throne. The courtiers discussed, saying, 'The throne can only be ascended by the Son of Heaven; a monk should not be allowed to partake.' Upon hearing this, Zhicang turned pale with anger, ascended the main hall, and occupied the Dharma seat, saying, 'When this poor monk was a secular official in Wuzhong, I did not feel ashamed to sit on the emperor's couch. How much more so now that I am a disciple of your ancestor, the Dingguang Golden Wheel Buddha? If the benefactors wish to kill this poor monk, then kill me. Do not worry that I will have nowhere to be reborn.' The emperor then rescinded the order, allowing him to ascend the seat as before.
Dao'an was of noble character and upright conduct, but his appearance was ugly and dark. People at the time called him 'Black Daoist,' and his fame spread far and wide. Fu Jian (357-385) of the Former Qin Dynasty deeply respected him. Fu Jian wrote in letters to various small countries, 'The Jin Dynasty's attack on Wu benefited them by obtaining Lu Ji and Lu Yun. Now, I have conquered Hannan and obtained one and a half talents.' The Minister Quan Yi asked, 'I wonder who that is?' Fu Jian said, 'It is the Dharma Master Dao'an, one person, and Xi Zaochi, half a person.' Later, when Fu Jian went on a tour of the Eastern Garden, he ordered Dharma Master Dao'an to ascend the imperial carriage and ride with him. Quan Yi advised, 'I have heard that the emperor's carriage is accompanied by attendants. Dharma Master Dao'an's appearance is flawed and not suitable to participate.' Fu Jian turned pale with anger and said, 'Dharma Master Dao'an's path is profound, reaching the highest realm, and his virtue is respected by the world. The weight of the entire world is not enough to exchange for him. It is not that you are elevating his glory, but that he is glorifying me.' He then ordered Quan Yi to help the Dharma Master ascend the imperial carriage.
Fa Kai was talented and eloquent, and Tan Yan was quick-witted and eloquent.
Yu Fa Kai was known throughout the world for his mastery of Buddhist teachings and outstanding talent. He was a literary friend of Xie An, Wang Wendu, and others. Therefore, Sun Chuo commented on him, saying, 'He is proficient in both Buddhist and worldly affairs, and his talent is outstanding and unmatched. Perhaps only Duke Fa Kai can achieve this.' Emperor Ai of Jin repeatedly invited him to lecture on the scriptures.
Tan Yan was nine feet five inches tall, with hands that hung down past his knees. He was proficient in the Tripitaka and was exceptionally quick-witted and eloquent. He was treated with courtesy and respect by Emperor Tai Zu of the Northern Zhou Dynasty (557-572). Later, he entered the territory of the Northern Zhou Dynasty. At that time, there was an envoy from the Chen Dynasty, Zhou Hongzheng, who deeply studied Buddhism and was also well-versed in Confucianism. His wit and eloquence surpassed ordinary people.
人遊說三國。以周建德中衘命入秦。秦王見其機辯。朝堂大臣無敢對者。敕境內能言之士不限道俗與弘正對論。時刺史中山公宇文氏上表奏延入京。秦王乃大集賢能觀其辯論。延直上座。秦主問曰。何不禮三寶。延曰自力兼微不假聖賢加助。遂與弘正論議三教。正被延數問不通。機辯不捷。便乃下座揚聲嘆伏。禮拜為師。旦夕親近。目之曰曇延菩薩。
道整出塵 智稱入善
道整。在俗姓趙名正。字文業。偽秦位至武威大守。性好譏諫。苻堅末年。堅寵鮮卑。正見堅及鮮卑。便乃歌曰。昔聞孟津河。千里作一曲。此水本自清。是誰攪令濁。堅動容曰是朕也。又曰。北園有一棗。布葉垂重蔭。外雖饒棘刺。內實懷赤心。堅曰非趙文業耶。正因而忽悟釋教。便乃出塵改名道整。與曇摩大三藏游于襄陽大傳教法。(譏諫。疑當作規諫)。
智稱。俗姓裴。幼乃性好弓馬。十七便為武官。后北討獫狁。每至交兵心懷慈憫。因乃嘆曰。害人自濟。非仁之志矣。便解甲投師出家。從南澗宗法師學習。大曉解群經。其名遠振。後集學徒一萬餘人。
南陽雉鳩 法朗猴犬
有僧不出姓名。來於㔁州。日食二雉鳩。僧俗盡皆嫌惡。每饌羞之。次有貧士求乞。其僧乃分其二足與之共食。僧食訖。命水盥洗嗽
【現代漢語翻譯】 現代漢語譯本 人遊說三國。在周建德年間（572-579）奉命進入秦國。秦王見他機智善辯，朝堂大臣沒有敢與他辯論的。於是下令國內能言善辯的人，不分僧俗，與弘正對論。當時刺史中山公宇文氏上表奏請延請他入京。秦王於是召集賢能之士觀看他們的辯論。曇延直接登上座位。秦王問道：『為何不禮敬三寶？』曇延說：『依靠自身的力量尚且不足，不需要聖賢的幫助。』於是與弘正辯論三教。弘正被曇延多次提問，無法解答，辯論不勝。便下座揚聲歎服，禮拜曇延為師，早晚親近，稱他為曇延菩薩。
道整出家，智稱入善
道整，在俗時姓趙名正，字文業，在偽秦官至武威太守。生性喜歡規勸諫諍。苻堅末年，苻堅寵信鮮卑人。趙正見到苻堅和鮮卑人，便唱歌道：『過去聽說孟津河，千里才有一個彎。這水本來是清澈的，是誰攪渾了它？』苻堅聽后動容說：『說的是朕啊。』趙正又說：『北園有一棵棗樹，枝繁葉茂，樹蔭濃重。外面雖然長滿棘刺，內心卻懷著赤誠之心。』苻堅說：『說的不是趙文業嗎？』趙正因此忽然醒悟佛教，便出家改名道整，與曇摩大師一起在襄陽大力傳播教法。（規諫，疑當作規諫）。
智稱，俗姓裴。年幼時就喜歡弓馬。十七歲便做了武官。後來北伐獫狁時，每到交戰，心中都懷著慈悲憐憫之心。於是嘆息道：『傷害別人來成就自己，不是仁義之人的志向啊。』便脫下盔甲，投師出家，跟隨南澗宗法師學習，精通各種經典，名聲遠揚。後來聚集學徒一萬多人。
南陽雉鳩，法朗猴犬
有位僧人，不透露姓名，來到㔁州。每天吃兩隻雉鳩。僧人和俗人都很嫌惡他，每次都以吃雉鳩為恥。有一次，有個貧窮的士人來乞討，這位僧人便把雉鳩的兩隻腳分給他一起吃。僧人吃完后，用水洗手漱口
【English Translation】 English version A man traveled and persuaded during the Three Kingdoms period. During the JianDe era of the Zhou dynasty (572-579), he was ordered to enter the Qin state. The King of Qin, seeing his wit and eloquence, found no court officials who dared to debate with him. He then ordered all eloquent individuals within the realm, regardless of whether they were monks or laypeople, to engage in debate with Hongzheng. At that time, the regional inspector, Duke Yuwen of Zhongshan, submitted a memorial requesting that he be invited to the capital. The King of Qin then gathered wise and capable individuals to observe their debate. Yan directly ascended to the seat. The King of Qin asked, 'Why do you not pay homage to the Three Jewels (Triratna)?' Yan replied, 'Relying on one's own strength is barely sufficient; I do not need the assistance of sages and worthies.' Thereupon, he debated the Three Teachings (Buddhism, Taoism, and Confucianism) with Hongzheng. Hongzheng was repeatedly questioned by Yan and could not answer, failing to win the debate. He then descended from his seat, loudly expressing admiration and submission, and bowed to Yan as his teacher, drawing close to him day and night, and calling him Bodhisattva Tanyan.
Daozheng Leaves the World, Zhicheng Enters Goodness
Daozheng, whose secular surname was Zhao and given name was Zheng, with the courtesy name Wenye, served as the Grand Administrator of Wuwei in the pseudo-Qin state. He was fond of offering advice and remonstrance. In the final years of Fu Jian, Fu Jian favored the Xianbei people. Zhao Zheng, upon seeing Fu Jian and the Xianbei people, sang a song: 'In the past, I heard of the Mengjin River, with a bend every thousand miles. This water was originally clear; who has stirred it and made it turbid?' Fu Jian was moved and said, 'You are speaking of me.' Zhao Zheng also said, 'In the northern garden, there is a jujube tree, its leaves spreading and providing heavy shade. Although it is covered with thorns on the outside, it holds a sincere heart within.' Fu Jian said, 'Are you not Zhao Wenye?' Zhao Zheng then suddenly awakened to Buddhism, left the world, changed his name to Daozheng, and traveled with the Tripitaka Master Tamo to Xiangyang to greatly propagate the Dharma. (Remonstrance, suspected to be 'remonstrance').
Zhicheng, whose secular surname was Pei. From a young age, he loved archery and horsemanship. At the age of seventeen, he became a military officer. Later, when he went north to subjugate the Xianyun, he always held compassion in his heart whenever he engaged in battle. He then sighed and said, 'Harming others to benefit oneself is not the aspiration of a benevolent person.' He then removed his armor, became a disciple, and left home, studying with Dharma Master Zong of Nanjian, becoming proficient in various scriptures, and his name spread far and wide. Later, he gathered more than ten thousand disciples.
Pheasant-Pigeon of Nanyang, Monkey-Dog of Falang
There was a monk who did not reveal his name and came to 㔁zhou. He ate two pheasant-pigeons every day. Monks and laypeople alike disliked him, and they were ashamed of him for eating pheasant-pigeons every time. Once, a poor scholar came to beg, and the monk divided the two feet of the pheasant-pigeon and ate them with him. After the monk finished eating, he washed his hands and rinsed his mouth with water.
。忽見曏者雉鳩從口飛出。一則能行。一則匍匐在地。貧士大驚。不覺亦出二雉鳩。足生全。道俗異之。號為南陽雉鳩和尚。
法朗。入道后居於鄂州。飲啖同俗。時共非之。常養一猴一犬。其狀偉大。與朗行坐相隨。若至食時。猴與犬將木盂來受食。與朗同食。食訖。猴戴木盂于頂。騎犬背上與俱行。朗若誦唸。猴犬伏聽。朗聲發如雷。唇吻不動。其神怪莫測。
(侵)道融少誦 知玄幼吟
道融。年十二便勤學習。師令先讀外書。乃往村借論語。至暮方歸其書。竟不借。歸室。師問其故。答曰彼已誦畢。師更借本覆之。不遺一字。眾乃大驚而異之。後果深窮三藏天下振名。(天下振名。疑當作振名天下)
知玄。字後覺。姓陳。祖父皆仕。玄雖在襁褓中。見佛僧長含喜色。年及五歲。祖父見其聰敏。因見花開令玄詠之。不數步間偶成詩曰。花開滿樹紅。花落萬枝空。唯餘一朵在。明日定隨風。祖父驚歎曰。吾望此子入仕榮家。今見其志定入空門矣。不逾年果求出家。備曉經論大有殊異。時共傳揚。
辨公鶴下 僧范雁臨
晉僧辨。受業于遷．暢二師。深窮經義。有大聲相。時新亭劉紹請讀經教。其聲清雅。遂感群鶴飛下喈前伏聽。卷終而去。
齊鄞東僧范。幼學儒宗
【現代漢語翻譯】 現代漢語譯本：忽然看見先前的那兩隻雉鳩從他的口中飛出，一隻能夠行走，一隻在地上爬行。貧士非常吃驚，不知不覺間也有兩隻雉鳩從他口中飛出，而且腳是完全長成的。道士和俗人都對此感到驚異，稱他為南陽雉鳩和尚。
法朗，入道后居住在鄂州，飲食習慣與普通人一樣，當時人們都對此非議。他經常養著一隻猴子和一隻狗，體型都很大，與法朗一起行動和坐臥，形影不離。每到吃飯的時候，猴子和狗就拿著木製的食器來接受食物，與法朗一同進食。吃完飯後，猴子將木盂頂在頭上，騎在狗的背上，與法朗一同行走。法朗如果誦經唸佛，猴子和狗就趴在地上聽。法朗發出的聲音像雷一樣，但嘴唇卻不動。他的神奇怪異，令人難以測度。
道融年少時就勤奮學習，老師讓他先讀儒家經典。他便到村裡去借《論語》，直到傍晚才歸還書本，最終沒有借到。回到房間后，老師問他原因，他回答說：『我已經背誦完了。』老師又借來一本《論語》覆核，沒有遺漏一個字。眾人都非常驚訝，認為他與衆不同。後來，他深入研究三藏經典，名聲傳遍天下（天下振名，疑當作振名天下）。
知玄，字後覺，姓陳，祖父都是做官的。知玄還在襁褓中時，見到佛僧就面露喜色。年滿五歲時，祖父見他聰敏，看到花開，就讓知玄吟詩。沒走幾步路，知玄偶然成詩道：『花開滿樹紅，花落萬枝空，唯餘一朵在，明日定隨風。』祖父驚歎道：『我希望這個孩子入仕光宗耀祖，現在看他的志向，一定是進入空門了。』不到一年，知玄果然要求出家，精通經論，非常與衆不同，當時人們都在傳揚他。
晉朝僧人辨，師從遷、暢二位法師，深入研究經義，聲音洪亮。當時新亭的劉紹請他誦讀經教，他的聲音清澈優雅，於是感動得一群鶴飛下來，在他面前鳴叫伏聽，誦經完畢后才飛走。
齊朝鄞東的僧人范，從小學習儒家經典。
【English Translation】 English version: Suddenly, he saw the two pheasants and doves that had been inside him fly out of his mouth. One could walk, and the other crawled on the ground. The poor scholar was greatly surprised and, without realizing it, two more pheasants and doves flew out of his mouth, with fully formed feet. Taoists and laypeople alike were amazed by this and called him the Nanyang Pheasant-Dove Monk.
Fa Lang, after entering the monastic life, lived in Ezhou, and his eating and drinking habits were the same as ordinary people, which was criticized at the time. He often kept a monkey and a dog, both of great size, who accompanied Lang in his movements and sitting, always together. When it was time to eat, the monkey and the dog would bring wooden bowls to receive food and eat with Lang. After eating, the monkey would place the wooden bowl on its head, ride on the dog's back, and travel with Lang. If Lang recited scriptures, the monkey and the dog would lie down and listen. Lang's voice was like thunder, but his lips did not move. His mysterious and strange nature was unfathomable.
Dao Rong, at the young age of twelve, diligently studied. His teacher instructed him to first read secular books. He went to the village to borrow the 'Analects of Confucius', returning the book late in the evening, ultimately without borrowing it. Upon returning to his room, the teacher asked him the reason, and he replied, 'I have already recited it completely.' The teacher then borrowed a copy to verify, and not a single word was missing. Everyone was greatly astonished and considered him extraordinary. Later, he deeply studied the Threefold Canon (Tripitaka), and his name spread throughout the world (天下振名, it is suspected that it should be 振名天下).
Zhi Xuan, courtesy name Houjue, surname Chen. His grandfather and father were both officials. Even as an infant in swaddling clothes, Zhi Xuan would show a joyful expression when seeing Buddhist monks. When he reached the age of five, his grandfather, seeing his intelligence, asked Zhi Xuan to compose a poem upon seeing flowers in bloom. Within a few steps, Zhi Xuan spontaneously composed a poem: 'Flowers bloom red on the trees, flowers fall leaving branches bare, only one remains, tomorrow it will surely follow the wind.' His grandfather exclaimed in amazement, 'I hoped this child would enter officialdom and bring honor to the family, but now seeing his aspirations, he is destined to enter the Buddhist gate.' Before a year had passed, Zhi Xuan indeed requested to leave home, was well-versed in scriptures and treatises, and was extraordinarily different. At the time, people were spreading stories about him.
The Jin (266-420) dynasty monk Bian, studied under teachers Qian and Chang, deeply exploring the meaning of the scriptures. He had a loud voice. At that time, Liu Shao of Xinting invited him to recite scriptures, and his voice was clear and elegant, which moved a flock of cranes to fly down, caw in front of him, and listen attentively. They left after the recitation was finished.
The Qi (479-502) dynasty monk Fan of Yindong, studied Confucian classics from a young age.
。后曉釋教。時膠州刺史杜弼請于顯義寺講演。忽有群雁飛臨法座伏聽。講終而去。后又感群雀來座前伏聽。靈異至多。
普曠刵耳 靜靄割心
普曠。勤苦為懷。多棲林野。后住樊州自靜。夜宿寒林。有人索其首者。曠乃引刀將斷。乞者止之。乃從索耳。曠乃便刵與。隋高祖時釋氏大興。黃巾生謗。曠乃爭論。立理既平。又刵一耳。后兩耳俱無。
靜靄。學道以來遁于太一山。梁武帝知靄名。下詔以車輿從衡到山迎靄。欲位以上卿。靄乃不就。謂弟子曰。吾見大法淪廢。吾無益於教。欲捨身命以答佛恩。眾皆不許。學者慕戀。乃更撰三寶集二十卷示與學徒。帝又下詔勸請。欲自到山。靄潛往巖頂磐石之上。自割身肉段段佈於石上。引腸掛松枝。自余筋肉手足頭面臠折盡皆分散。唯見骨及心藏。乃割心捧之而卒。學徒驚駭。(輿。音豫。舁土器也。今文恐寫誤。疑當作輦輿之字。又從衡疑當作從衛)
慧果掘錢 慧義取金
慧果。習誦為務。忽于圊廁見一鬼致禮于果曰。昔為僧。作維那。多不如法。墮在啖[米/鬼]鬼中。知法師高明。愿為度脫。有錢三千埋在柹樹根下。可為福因。果遂告眾。因共掘之。得錢三千。為鬼作善。逾日復見。鬼曰已得脫苦矣。
慧義。久學佛乘。
【現代漢語翻譯】 現代漢語譯本： 后曉法師闡釋佛教教義，當時膠州刺史杜弼邀請他在顯義寺講經說法。忽然有一群大雁飛來，停在法座前，俯首靜聽。講經結束后，雁群便飛走了。後來又感得一群麻雀飛來，在法座前俯首靜聽。這類靈異事件非常多。 普曠禪師割耳，靜靄法師割心 普曠禪師，以勤勞刻苦為懷，經常居住在山林荒野。後來住在樊州自靜寺。夜晚在寒冷的樹林中休息時，有人向他索要首級。普曠禪師於是拿起刀準備自刎。乞求者阻止了他，轉而向他索要耳朵。普曠禪師於是割下耳朵給了他。隋文帝楊堅時期（581年-604年）佛教大興，有黃巾賊人誹謗佛教。普曠禪師於是與他們爭論，通過辯論使道理得以澄清。之後他又割下另一隻耳朵。後來他的兩隻耳朵都沒有了。 靜靄法師，學道以來隱遁在太一山。梁武帝蕭衍得知靜靄法師的名聲，下詔用車輛儀仗到山中迎接靜靄法師，想授予他上卿的官位。靜靄法師沒有接受。他對弟子們說：『我看到大法衰落廢弛，我對於佛教沒有什麼益處，我想捨棄身命來報答佛恩。』弟子們都不允許。學人們仰慕留戀他。於是他撰寫了《三寶集》二十卷，展示給學徒們。梁武帝又下詔勸請，想要親自到山中拜訪他。靜靄法師悄悄地前往巖頂的磐石之上，自己割下身上的肉，一段一段地鋪在石頭上，拉出腸子掛在松樹枝上。其餘的筋肉、手足、頭面都被割裂分散。只剩下骨骼和心臟。於是他割下心臟捧著而去世。學徒們驚駭不已。 慧果法師掘錢，慧義法師取金 慧果法師，以誦經為日常功課。忽然在廁所里見到一個鬼向慧果法師行禮，說：『我過去是個僧人，擔任維那（寺院職務），很多事情做得不如法，墮落在啖[米/鬼]鬼（一種鬼的名字）中。知道法師您德行高明，希望您能為我超度。有三千枚銅錢埋在柹樹（一種樹）根下，可以作為行善的資本。』慧果法師於是告訴了大家，大家一起挖掘，得到了三千枚銅錢，為鬼魂做了善事。過了一天，鬼魂又來拜見，說已經脫離苦海了。 慧義法師，長期學習佛法。
【English Translation】 English version: Later, Dharma Master Xiao explained Buddhist teachings. At that time, Du Bi, the governor of Jiao Prefecture, invited him to lecture at Xianyi Temple. Suddenly, a flock of geese flew in, landed in front of the Dharma seat, and listened attentively. After the lecture, the geese flew away. Later, a flock of sparrows also came to the seat and listened attentively. There were many such miraculous events. Chan Master Pukuang Cuts Off Ears, Dharma Master Jingai Cuts Out Heart Chan Master Pukuang cherished diligence and hardship, often living in forests and wilderness. Later, he resided in Zijing Temple in Fanzhou. One night, while resting in a cold forest, someone demanded his head. Chan Master Pukuang then took a knife and prepared to kill himself. The beggar stopped him and instead asked for his ears. Chan Master Pukuang then cut off his ears and gave them to him. During the reign of Emperor Wen of Sui (581-604 AD), Buddhism flourished, and some Yellow Turban rebels slandered Buddhism. Chan Master Pukuang then argued with them, clarifying the truth through debate. Afterward, he cut off his other ear. Later, he had no ears at all. Dharma Master Jingai had been living in seclusion on Mount Taiyi since he began studying the Dharma. Emperor Wu of Liang (Xiao Yan) learned of Dharma Master Jingai's reputation and issued an edict to send carriages and ceremonial guards to the mountain to welcome Dharma Master Jingai, intending to grant him the position of Senior Minister. Dharma Master Jingai refused. He said to his disciples, 'I see the Great Dharma declining and decaying, and I am of no benefit to Buddhism. I wish to give up my life to repay the Buddha's kindness.' The disciples all refused to allow it. The scholars admired and missed him. So he wrote the 'Collection of the Three Jewels' in twenty volumes and showed it to his students. Emperor Wu issued another edict urging him to come, wanting to visit him on the mountain himself. Dharma Master Jingai quietly went to a boulder on the top of the cliff, cut off pieces of flesh from his body and laid them on the stone, pulled out his intestines and hung them on pine branches. The rest of his muscles, limbs, head, and face were all cut up and scattered. Only his bones and heart remained. Then he cut out his heart, held it up, and died. The disciples were shocked and horrified. Dharma Master Huiguo Digs Up Money, Dharma Master Huiyi Takes Gold Dharma Master Huiguo made reciting scriptures his daily practice. Suddenly, in the toilet, he saw a ghost bowing to Dharma Master Huiguo, saying, 'I used to be a monk, serving as a Vina (a temple position), and many things I did were not in accordance with the Dharma, so I fell into the state of a Dambhaksa ghost (a type of ghost). I know that you, Dharma Master, are of high virtue, and I hope you can liberate me. There are three thousand copper coins buried under the root of a Persimmon tree (a type of tree), which can be used as capital for doing good deeds.' Dharma Master Huiguo then told everyone, and they dug together and found three thousand copper coins, and did good deeds for the ghost. A day later, the ghost came to visit again, saying that he had escaped from suffering. Dharma Master Huiyi had been studying Buddhism for a long time.
深通大義。為宋帝禮重。時冀州有法稱道人。臨終語弟子普嚴曰。嵩靈神曰。江東有將軍劉。應受天命。吾以三十二璧鎮金一鉼為信。人以其事聞帝。帝詔義謂曰。非常之事也。朕欲取之。亦須非常之人。然可致自。非法師親行恐無獲此。義遂行至嵩山。尋覓未得。乃燒香祝之。至七日。夜夢一長鬚老翁拄杖將義往璧處。指示曰在此石下。及明旦。周行山下至一處。似夢中所見之處。即于廟所石下果獲璧大小三十二枝。鎮金一鉼。此事書于宋史矣。
(未)元曉難敵 智詵可畏
元曉。新羅人。居於彼土。以解行雲高明。居民無不禮重。深洞佛乘廣撰文疏。或勇擊義團。或雄布文陳。彼國謂之曰。雖有萬人莫能敵曉。后入中華。大揚道譽。智詵。字慧成。少而明悟。大有節操。而多有嚴忌。深明律乘。侍蜀王秀請詣法聚寺集徒講演。有僧道恢。為人兇獫剛猛非常。遙見詵乃走避。人曰。公從來不畏一人。何故畏見詵律師耶。恢曰。此人佛法中王。那得不畏。人曰。以恢公勇。可不敵一律師耶。恢曰。縱力敵千人。遙見詵公。百脈已沈四支不舉。何敵之乎。時共語曰詵律師真可畏也。
(置)普明見形 慧侃出臂
普明。棲於天臺山。習定為務。初建禪室狹小。欲毀而廣之。共頂禪師商議。頂
【現代漢語翻譯】 現代漢語譯本
他精通佛法大義，受到宋朝皇帝的禮遇和器重。當時冀州有個名叫法稱的道人，臨終時告訴弟子普嚴說：『嵩靈神說，江東有位劉姓將軍，應該會應天命成為皇帝。我用三十二塊玉璧和一塊鎮金作為信物。』有人把這件事報告給皇帝，皇帝詔見義公說：『這是非同尋常的事情啊。朕想要得到它，也需要非常之人。然而能夠辦成這件事的，恐怕只有法師您親自前往才行。』義公於是前往嵩山，尋找了很久也沒有找到。於是焚香禱告，到了第七天，夜裡夢見一位長鬚老翁拄著枴杖，帶領義公前往玉璧所在之處，指著說：『就在這塊石頭下面。』到了第二天早上，在山下四處尋找，到了一個地方，很像夢中所見之處，就在廟宇的石頭下面，果然找到了三十二塊玉璧和一塊鎮金。這件事被記載在《宋史》中了（960-1279）。
（未）元曉難敵，智詵可畏
元曉（Wonhyo），是新羅國人（Silla，古代朝鮮國家之一）。居住在新羅，以對佛法的理解和修行而聞名，受到當地居民的尊敬。他深入研究佛法，撰寫了大量的文章和註釋，有時勇敢地抨擊異端邪說，有時雄辯地陳述佛法。新羅國人說：『即使有一萬人，也無法與元曉辯論。』後來他來到中華，大大地弘揚了佛法。智詵（Zhishen），字慧成，從小就聰明有悟性，很有節操，但也有很多嚴格的禁忌。他精通律宗，受到蜀王王建的邀請，前往法聚寺聚集僧眾講經說法。有個僧人名叫道恢，為人兇悍剛猛，非常人所能及，遠遠地看見智詵就逃走了。有人問：『你向來不害怕任何人，為什麼害怕見到智詵律師呢？』道恢說：『這個人是佛法中的王者，怎麼能不害怕呢？』有人說：『以道恢你的勇敢，難道還敵不過一個律師嗎？』道恢說：『即使能以武力戰勝一千人，但遠遠地看見智詵律師，全身的經脈都已經沉滯，四肢都抬不起來，怎麼能與他對抗呢？』當時的人都說智詵律師真是令人敬畏啊。
（置）普明見形，慧侃出臂
普明，居住在天臺山，以習禪入定為主要修行。最初建造的禪室狹小，想要拆毀並擴大它，與共頂禪師商議。
【English Translation】 English version
He deeply understood the great meaning of Buddhism and was highly respected by the Song Emperor. At that time, there was a Daoist named Facheng in Jizhou, who said to his disciple Puyan before his death: 'The God of Mount Song said that there is a General Liu in Jiangdong who should receive the mandate of heaven. I will use thirty-two pieces of jade and a piece of Zhenjin (gold used for suppressing evil) as tokens.' Someone reported this matter to the emperor, and the emperor summoned Yi and said: 'This is an extraordinary matter. I want to obtain it, and I need an extraordinary person. However, the only one who can accomplish this is probably you, Master, who must go there in person.' So Yi went to Mount Song and searched for a long time without finding it. Then he burned incense and prayed. On the seventh day, he dreamed of an old man with a long beard leaning on a cane, leading Yi to the place where the jade was, pointing and saying: 'It's under this stone.' The next morning, he searched around the foot of the mountain and came to a place that looked like the place he saw in his dream. He found thirty-two pieces of jade and a piece of Zhenjin under the stone in the temple. This matter is recorded in the 'History of the Song Dynasty' (960-1279).
(Wei) Wonhyo is Unrivaled, Zhishen is Formidable
Wonhyo was a person from Silla (an ancient Korean kingdom). He lived in Silla and was known for his understanding and practice of Buddhism, and was respected by the local residents. He studied Buddhism in depth and wrote a large number of articles and commentaries, sometimes bravely criticizing heresies, and sometimes eloquently stating the Dharma. The people of Silla said: 'Even if there are ten thousand people, they cannot argue with Wonhyo.' Later, he came to China and greatly promoted Buddhism. Zhishen, styled Huicheng, was intelligent and enlightened from a young age, had great integrity, but also had many strict taboos. He was well versed in the Vinaya School and was invited by King Wang Jian of Shu to gather monks at Faju Temple to lecture on the scriptures. There was a monk named Daohui, who was fierce and fierce, and was extraordinary. He ran away when he saw Zhishen from afar. Someone asked: 'You have never been afraid of anyone, why are you afraid of seeing Lawyer Zhishen?' Daohui said: 'This person is the king of Buddhism, how can I not be afraid?' Someone said: 'With your courage, Daohui, can't you defeat a lawyer?' Daohui said: 'Even if I can defeat a thousand people by force, when I see Lawyer Zhishen from afar, all the meridians in my body are stagnant, and my limbs cannot be lifted. How can I fight him?' At that time, people said that Lawyer Zhishen was truly awe-inspiring.
(Zhi) Puming Sees Form, Huikan Extends Arm
Puming lived in Mount Tiantai and practiced meditation as his main practice. The Zen room he initially built was small and he wanted to demolish and expand it. He discussed it with Zen Master Gongding.
勸勿改。時有括州刺史周孝節遙聞。施杉木浮海送來。於時明在赤城。頂亦在彼。頂忽見明身形長十丈餘高。杉松之上翼徒亦眾。孝節方來。與頂同見。驚歎其神。
慧侃。游心教典深造其源。住棲霞寺。時來楊都訪偲法師。偲素知侃神異無方。因請侃見神力。侃曰。法師許。復何難。侃即從窗中出臂長二十餘丈。解齊熙寺佛殿上額將歸室中。侃謂偲曰。世人無遠識。見多驚駭。所以不現爾。法師高明。敢如是。(二十餘丈。本傳作數十丈也)
孝龍八達 法周十智
晉支孝龍。曉悟群經兼精外典。與阮瞻之徒併爲知己。時以龍達悟非常。呼為八達。時諺嘲于龍曰。大晉龍興。天下為家。沙門何不全髮膚。去袈裟。釋胡服。被綾羅。龍曰。抱一以逍遙。唯寂以致誠。剪髮毀容改服變形。彼謂我辱。我棄彼榮。故無心於貴而愈貴。無心於足而愈足矣。
法周。大有文名。亦解本業。住曲池靜覺寺。其寺林本繁郁池曲清澄。多於佳致。周乃狎十人解行相應者。同於此習學儒釋。賦詠風月。時即號之為曲池十智。
(未)慧超學士 安玄都尉
慧超。幼投智藏出家。聽習經論明解煥然。與生徒有異。武帝聞而異之。敕為壽光學士。
安玄者。初優婆塞。后乃為僧。博綜三教無不
【現代漢語翻譯】 現代漢語譯本 勸勿改。當時有括州刺史周孝節從遠處聽說此事，用杉木從海上運送過來。當時明在赤城（山名，位於浙江天臺），頂也在那裡。頂忽然看見明身形長十丈餘高，杉松之上翼徒也很多。周孝節正要來，與頂一同看見，驚歎其神異。 慧侃，用心研究佛教經典，深入探究其根源。住在棲霞寺。當時來到楊都拜訪偲法師。偲法師一向知道慧侃有神奇的能力，於是請慧侃展示神力。慧侃說：『法師您允許，又有什麼難的？』慧侃隨即從窗中伸出胳膊，長二十餘丈，把齊熙寺佛殿上的匾額取走，帶回自己的房間。慧侃對偲法師說：『世人沒有遠見，見識少就驚慌害怕，所以我不輕易顯現。法師您高明，我才敢這樣做。』（二十餘丈，本傳中寫作數十丈。） 孝龍八達，法周十智 晉朝支孝龍，通曉領悟各種經書，兼精通外道典籍。與阮瞻等人都是知己。當時因為支孝龍的領悟能力非常人能及，稱他為『八達』。當時有諺語嘲笑支孝龍說：『大晉（266年-420年）龍興，天下為家。沙門為什麼不全部留著頭髮和面板，去掉袈裟，脫掉胡人的服裝，穿上綾羅綢緞？』支孝龍說：『我抱守真一而逍遙自在，唯有寂靜才能達到真誠。剪掉頭髮，毀壞容貌，改變服裝和形體，他們認為這是我的恥辱，我卻拋棄了他們的榮華。所以不刻意追求富貴反而更加富貴，不刻意追求滿足反而更加滿足。』 法周，很有文采名聲，也精通本業（佛教）。住在曲池靜覺寺。這座寺廟樹林茂盛，池水彎曲清澈，有很多美好的景緻。法周於是與十個解行相應的僧人，一同在這裡學習儒家和佛家的經典，吟詠風花雪月。當時就稱他們為『曲池十智』。 （未）慧超學士，安玄都尉 慧超，年幼時投奔智藏出家，聽習經論，明白透徹，與一般的學生不同。武帝（指南北朝時期的梁武帝蕭衍）聽說了這件事，認為他很特別，下令讓他擔任壽光學士。 安玄，最初是優婆塞（在家男居士），後來才出家為僧。廣泛研究儒釋道三教，沒有不精通的。
【English Translation】 English version Do not advise to change it. At that time, Zhou Xiaojie, the prefect of Kuo Prefecture, heard about it from afar and sent cedar wood across the sea. At that time, Ming was in Chicheng (mountain name, located in Tiantai, Zhejiang), and the top was also there. Suddenly, the top saw Ming's body more than ten zhang (丈, a unit of length) tall, and there were many followers above the cedar and pine trees. Zhou Xiaojie was about to come and saw it together with the top, marveling at its divinity. Huikan devoted himself to studying Buddhist scriptures and deeply explored their origins. He lived in Qixia Temple. At that time, he came to Yangdu to visit Dharma Master Ci. Dharma Master Ci had always known that Huikan had miraculous powers, so he asked Huikan to show his divine power. Huikan said, 'If the Dharma Master allows it, what difficulty is there?' Huikan immediately stretched his arm out of the window, more than twenty zhang long, and took the plaque from the Buddha hall of Qixi Temple and brought it back to his room. Huikan said to Ci, 'People in the world have no foresight and are frightened by what they see, so I don't easily reveal it. Dharma Master, you are wise, so I dare to do this.' (More than twenty zhang, the original biography says dozens of zhang.) Xiaolong the Eight Geniuses, Fazhou the Ten Wise Ones During the Jin Dynasty (266-420 AD), Zhi Xiaolong was knowledgeable and enlightened in various scriptures, and also proficient in external classics. He and Ruan Zhan and others were close friends. At that time, because Zhi Xiaolong's understanding ability was beyond ordinary people, he was called 'Eight Geniuses'. At that time, there was a saying mocking Zhi Xiaolong, 'The great Jin (266-420 AD) is rising, and the world is home. Why don't the Shamen (Buddhist monks) keep all their hair and skin, remove their kasaya (Buddhist robe), take off the Hu (non-Han Chinese) clothes, and wear silk and satin?' Zhi Xiaolong said, 'I embrace oneness to be carefree, and only silence can lead to sincerity. Cutting hair, destroying appearance, changing clothes and forms, they think this is my shame, but I abandon their glory. Therefore, not deliberately pursuing wealth becomes even wealthier, and not deliberately pursuing satisfaction becomes even more satisfied.' Fazhou was very talented and famous, and also proficient in his profession (Buddhism). He lived in Quchi Jingjue Temple. The temple had lush forests, curved and clear ponds, and many beautiful scenery. Fazhou then studied Confucian and Buddhist classics, and composed poems about the wind and moon with ten monks who corresponded in understanding and practice. At that time, they were called 'Ten Wise Ones of Quchi'. (Unfinished) Scholar Huichao, Military Commander Anxuan Huichao became a monk under Zhizang at a young age, listened to and studied scriptures and treatises, and understood them clearly, which was different from ordinary students. Emperor Wu (referring to Emperor Wu of Liang, Xiao Yan, during the Southern and Northern Dynasties) heard about this and thought he was special, and ordered him to serve as a scholar of Shouguang. Anxuan was initially a Upasaka (lay male Buddhist), and later became a monk. He extensively studied the three teachings of Confucianism, Buddhism, and Taoism, and was proficient in all of them.
明解。漢靈之末游于洛陽。以功敕為騎都尉。漸通漢言。能宣典教。與沙門講演義理。世所謂都尉者也。
(置)智文峰落 法雲華墜
智文。母懷之時。夢一梵僧把松枝曰。爾後生男以為麈尾。當大揚我教。及文生后。雋異不群。乃令入道。備曉律藏日夕講說。乃夢二龍泛海而來。及在東安寺開講。麈尾才振不覺兩個山峰俱落。學徒驚怪。以詢建初瓊法師。瓊曰。斯吉之先兆。有二龍傳公講法。文有學徒甚多。唯道志．法成二人繼其師道。
法雲。母吳氏。初生云時。忽見雲氣滿室光色瑩徹。因名法雲。出家之後不更易之。時梁武欽重同若志公。志亦重於云。號為大林法師。云長講次。時有天華散墜。舉眾咸見。嘆異非常。
(支)慧成擲箸 道生取匙
慧成。即智詵之字也。為炫法師之弟。時蜀王秀於法聚寺為詵設大會。詵忽捉箸問炫師曰。此處護凈否。炫曰。初還未檢校。承道不護凈。詵擲箸而起曰。寧啖屠兒食。此洋銅何得啖也。時會中僧徒五千餘人。一時盡散。其詵公持律嚴忌如此。
竺道生。即竺法汰之弟子也。初棲止廬山。講演經教慧解傳名。宋太祖文帝請入京師禮重。為設大齋一萬餘人。帝亦赴會。眾咸疑日𣆶未下食饌。帝曰始可中爾。生曰。白日麗天。天言
【現代漢語翻譯】 現代漢語譯本：明解，東漢靈帝末年（公元189年）在洛陽遊歷，因功被授予騎都尉的官職。他逐漸精通漢語，能夠宣講佛教經典教義，與僧人一起講解佛理。世人稱他為都尉。
智文峰落，法雲華墜
智文，他的母親懷孕時，夢見一位梵僧拿著松枝說：『你以後生的兒子可以用它做拂塵，大大弘揚我的教法。』等到智文出生后，他天資聰穎，與衆不同，於是讓他出家。他精通律藏，日夜講說。曾經夢見兩條龍從海上而來。等到他在東安寺開講時，拂塵剛一揮動，忽然感覺兩座山峰都倒塌了。學徒們驚恐奇怪，向建初寺的瓊法師詢問。瓊法師說：『這是吉祥的預兆，有兩條龍來傳授您的講法。』智文有很多學徒，只有道志、法成二人繼承了他的師道。
法雲，他的母親吳氏，當初生法雲時，忽然看見雲氣充滿房間，光彩明亮透徹，因此取名為法雲。出家之後沒有更改這個名字。當時梁武帝（蕭衍）非常敬重他，如同敬重志公（寶誌禪師）一樣。志公也很看重法雲，稱他為大林法師。法雲講經時，時常有天花散落，所有在場的人都看見了，讚歎驚異非常。
慧成擲箸，道生取匙
慧成，就是智詵的字。他是炫法師的弟弟。當時蜀王王秀在法聚寺為智詵舉辦大法會。智詵忽然拿起筷子問炫法師說：『這裡是否保持清凈？』炫法師說：『剛開始還沒有檢查。承道不保持清凈。』智詵扔掉筷子站起來說：『寧願吃屠夫的食物，這洋銅怎麼能吃呢？』當時會中有五千多名僧人，一時之間全部散去。智詵公持守戒律的嚴格程度就是這樣。
竺道生，就是竺法汰的弟子。當初居住在廬山，講演經教，以智慧和見解聞名。宋太祖文帝（劉義隆）請他到京城，非常禮遇他，為他設定盛大的齋會，有一萬多人蔘加。皇帝也來參加法會。眾人都懷疑太陽偏西，還沒有開始用餐。皇帝說可以開始用餐了。道生說：『白日照耀天空，天人』
【English Translation】 English version: Mingjie, traveled to Luoyang at the end of the reign of Emperor Ling of the Eastern Han Dynasty (189 AD), and was granted the position of Cavalry Commandant for his merits. He gradually became proficient in Chinese and was able to preach Buddhist scriptures and doctrines, and lectured on Buddhist principles with monks. He was known as the Commandant by the world.
Zhi Wen's Peak Falls, Fa Yun's Flower Withers
Zhi Wen, when his mother was pregnant, she dreamed of a Brahman monk holding a pine branch and saying, 'The son you will give birth to can use this as a duster to greatly promote my teachings.' When Zhi Wen was born, he was intelligent and extraordinary, so he was allowed to become a monk. He was proficient in the Vinaya Pitaka and lectured day and night. He once dreamed of two dragons coming from the sea. When he began lecturing at Dong'an Temple, as soon as he waved the duster, he suddenly felt that two mountain peaks had collapsed. The disciples were frightened and wondered, and asked Dharma Master Qiong of Jianchu Temple. Dharma Master Qiong said, 'This is an auspicious omen, two dragons have come to transmit your teachings.' Zhi Wen had many disciples, only Dao Zhi and Fa Cheng inherited his teacher's path.
Fa Yun, his mother was Wu. When Fa Yun was born, she suddenly saw clouds filling the room, with bright and clear light, so he was named Fa Yun. After becoming a monk, he did not change this name. At that time, Emperor Wu of Liang (Xiao Yan) respected him very much, just like respecting Zhi Gong (Chan Master Baozhi). Zhi Gong also valued Fa Yun very much, calling him Dharma Master Da Lin. When Fa Yun lectured on the scriptures, heavenly flowers often scattered, and everyone present saw it, praising and marveling greatly.
Hui Cheng Throws Chopsticks, Dao Sheng Takes a Spoon
Hui Cheng, also known as Zhi Shen. He was the younger brother of Dharma Master Xuan. At that time, King Wang Xiu of Shu held a grand Dharma assembly for Zhi Shen at Faju Temple. Zhi Shen suddenly picked up chopsticks and asked Dharma Master Xuan, 'Is this place kept clean?' Dharma Master Xuan said, 'I haven't checked it yet. Cheng Dao doesn't keep it clean.' Zhi Shen threw down the chopsticks and stood up, saying, 'I would rather eat the food of a butcher, how can I eat this foreign copper?' At that time, there were more than 5,000 monks in the assembly, and they all dispersed at once. This is how strict Master Zhi Shen was in upholding the precepts.
Zhu Dao Sheng, was a disciple of Zhu Fa Tai. He initially resided in Mount Lu, lecturing on scriptures and teachings, and was known for his wisdom and understanding. Emperor Wen of the Song Dynasty (Liu Yilong) invited him to the capital and treated him with great respect, setting up a grand vegetarian feast for him, with more than 10,000 people attending. The emperor also attended the Dharma assembly. Everyone suspected that the sun was setting and the meal had not yet begun. The emperor said it was time to start the meal. Dao Sheng said, 'The white sun shines in the sky, the heavenly beings'
始中。何得非中。生遂取匙索食便齋。於是大眾從之。其持衷若此。(持衷。疑當作折衷)
(庚)惟儼大笑 曇憑雄聲
惟儼。幼棲止朗州藥山修習禪觀。一夜月明上彼山頂大笑一聲。聲應澧陽九十餘里。夜澧陽東人家長幼皆聞此大笑聲。盡驚怪。明旦展轉尋問推檢。直至藥山。徒侶各曰。和尚昨夜月明之時。上于山頂大笑。此必是歟。
曇憑。善於唱導。其聲雄大無以比方。一聲發時。便像馬悲鳴。行途駐步矣。
僧慧二杰 明琰三英(明。疑當作智。本傳亦爾)
僧慧。少有雋才。大撰義疏。而辨說縱橫。長講三藏教典。與玄暢法師同時振譽。世號黑衣二杰。
智琰。在家朝宰。棄榮求寂。興揚教法。琰常與陳臨海國王弟道安法師及遍知三藏法師結交遊處。世以其三僧道行慧解相敵。故號三英。傳名四海。
法通多力 道開健行
法通。少入空門。極尪弱。隨風偃仆。同侶輕之。通垂淚即觀音像前發願曰。通聞菩薩聖鑒。乞垂念誘。免斯輕侮。因乃誦持不息。一日歸覲老母。假寐母家。庭中樹下忽見通睡。口中涎沫流出將有三升。母驚呼。覺問曰何事如此。通曰。夢有人遣三驢䭾筋與通。啖姑一驢。聞呼覺。從是有大箸力人。謂是聖。時南山有一大石臼。重
【現代漢語翻譯】 現代漢語譯本： 始中，如何能說不是中呢？（意思是說，一開始和最終都是中正的，怎麼能說不是中正呢？）生於是拿起勺子要吃飯，就開始吃齋了。於是大眾都跟隨他。他保持中正的態度就是這樣。（持衷，懷疑應當是『折衷』）
（庚）惟儼大笑，曇憑雄聲
惟儼（Weiyan）：年幼時在朗州藥山居住修行禪觀。一夜月光明亮，他登上山頂大笑一聲，聲音傳到澧陽九十多里。當夜澧陽東邊人家，無論老少都聽到了這大笑聲，都感到驚怪。第二天輾轉尋問推究，一直找到藥山。他的徒弟們各自說：『和尚昨夜月明之時，上到山頂大笑。』這必定是他了。
曇憑（Tanping）：擅長唱導（Changdao，一種佛教儀式），他的聲音雄壯宏大，無人能比。一聲發出時，就像象和馬的悲鳴，讓行人駐足。
僧慧二杰，明琰三英（明，懷疑應當是『智』。本傳也是這樣）
僧慧（SengHui）：年少時就很有才華，大量撰寫義疏（Yishu，對佛經的註釋），而且辯論縱橫。長期講授三藏教典（Sanzang Jiaodian，佛教經典），與玄暢法師（Xuanchang Fashi）同時享有盛名，世人號稱『黑衣二杰』。
智琰（Zhiyan）：在家時是朝廷大臣，拋棄榮華富貴而出家求佛。弘揚教法。智琰常常與陳臨海國王的弟弟道安法師（Daoan Fashi）以及遍知三藏法師（Bianzhi Sanzang Fashi）結交遊玩。世人認為這三位僧人在道行和智慧上不相上下，所以號稱『三英』，名聲傳遍四海。
法通多力，道開健行
法通（Fatong）：年少時進入空門，極其瘦弱，弱不禁風。同伴們輕視他。法通流著眼淚在觀音像前發願說：『法通聽說菩薩聖明鑑察，乞求您垂憐引導，免除這種輕視侮辱。』因此不停地誦經持咒。一天，他回家看望老母親，在母親家中小睡。忽然看見法通在庭院中的樹下睡覺，口中流出的口水將近有三升。母親驚叫。他醒來后問：『發生了什麼事？』法通說：『夢見有人派三頭驢子馱著筋給我，我吃了一頭驢子的筋。』聽到呼叫聲就醒了。從此以後，他成了力氣很大的人，人們認為他是聖人。當時南山有一塊大石臼，重
【English Translation】 English version: How can it not be 'Zhong' if it is 'Zhong' from the beginning to the end? (Meaning: How can it not be upright if it is upright from the beginning to the end?) Then Sheng took a spoon to eat and began to observe a vegetarian diet. Thereupon, the masses followed him. This is how he maintained his impartiality. ('Chi Zhong', suspected to be 'Zhe Zhong'.)
(G) Wei Yan's Great Laughter, Tan Ping's Heroic Voice
Wei Yan: In his youth, he resided in Yaoshan (Medicine Mountain) in Langzhou, practicing Chan meditation. One night, when the moon was bright, he ascended to the top of the mountain and let out a great laugh, the sound of which traveled over ninety li (Chinese mile) to Liyang. That night, the people in the east of Liyang, young and old, all heard this great laughter and were astonished. The next day, they inquired and investigated until they reached Yaoshan. His disciples each said, 'Our master went to the top of the mountain and laughed greatly last night when the moon was bright.' It must be him.
Tan Ping: He was skilled in Changdao (a type of Buddhist chanting). His voice was heroic and grand, unparalleled. When he uttered a sound, it was like the mournful cries of elephants and horses, causing travelers to stop in their tracks.
Monk Hui, Two Outstanding Figures; Ming Yan, Three Heroes (Ming, suspected to be 'Zhi'. The original biography is also like this.)
Seng Hui: He had outstanding talent from a young age, writing extensive commentaries (Yishu, commentaries on Buddhist scriptures) and debating with eloquence. He lectured on the Tripitaka (Sanzang Jiaodian, Buddhist scriptures) for a long time, and he and Dharma Master Xuan Chang enjoyed simultaneous fame, known to the world as the 'Two Outstanding Figures in Black Robes'.
Zhi Yan: He was a court official at home, abandoning glory to seek enlightenment. He promoted the teachings of Buddhism. Zhi Yan often associated with Dharma Master Dao An, the younger brother of the King of Linhai in the Chen dynasty, and Dharma Master Bian Zhi Sanzang. The world considered these three monks to be equal in their practice and wisdom, so they were called the 'Three Heroes', and their names spread throughout the world.
Fa Tong, Great Strength; Dao Kai, Strong Walker
Fa Tong: He entered the Buddhist order at a young age and was extremely weak, easily blown over by the wind. His companions looked down on him. Fa Tong shed tears and made a vow before the image of Guanyin (Avalokitesvara) saying, 'Fa Tong has heard that the Bodhisattva is wise and discerning. I beg you to have compassion and guide me, to avoid this contempt and humiliation.' Therefore, he recited scriptures and mantras without ceasing. One day, he returned home to visit his elderly mother and dozed off at her house. Suddenly, he was seen sleeping under a tree in the courtyard, with nearly three sheng (unit of volume) of saliva drooling from his mouth. His mother cried out in alarm. He woke up and asked, 'What happened?' Fa Tong said, 'I dreamed that someone sent three donkeys carrying tendons to me, and I ate the tendons of one donkey.' He woke up upon hearing the cry. From then on, he became a person of great strength, and people considered him a sage. At that time, there was a large stone mortar in Nanshan, weighing
石百餘斤。通去負歸京都法海寺后。復見牛車。通倒曳走。於時天下壯士嘆通天力士也。(姑一驢。疑當作茹一驢。或又姑一驢者姑且之義歟)
單道開。長隱山林。誦經四十餘萬言。在山中唯食柏實。后服細石子。時有阜陵太守遣馬迎開。開辭乃步行三百餘里一日早至。又以石虎建武中從西平來至南安。路有七百餘里。開一日行至。度一童子為沙彌。年十四。亦傳師教法。兼能遠行。與開相繼。
普化挾木 香公堀坑
普化。不知何許人。千變萬化略無常度。時居真定府。一日忽擎挾棺木巡街告曰。化明日死去。人皆莫測。相率隨送。出城東門。揚聲告曰。今日葬不合青烏。經二日出城南門。亦隨之。又曰明日方吉。至明旦。化乃自坐于郊野如入定者。乃已卒。
香阇梨。梁初至益州青城山飛赴寺。時俗每至三月三日夕將酒肉遊山取藥。香勸之不斷。後年三月又如前至。時俗坐已。香令人于座穿坑方丈餘。莫測其意。香謂曰。檀越常自飲啖。未嘗與香。今日為眾。須一頓。人爭奉肴酒。隨得隨盡。若填巨壑。識者怪之。至𣆶曰。我大醉飽。扶我就坑。及至坑所。張口大吐。雞肉自口出即能飛。羊肉自口出即能走。乃至魚䱉鵝鴨盡皆生活。眾大驚走。誓斷酒肉。山上永絕殺生之人。
【現代漢語翻譯】 現代漢語譯本： 石百餘斤。通揹負著它回到京都法海寺后，又看見牛車，通倒拉著牛車走。當時天下的壯士都讚歎通是天生神力的人。（『姑一驢』，懷疑應當寫作『茹一驢』，或者『姑一驢』是姑且的意思？）
單道開，長期隱居山林，誦讀佛經四十餘萬字。在山中只吃柏樹的果實，後來服用細小的石子。當時有阜陵太守派馬車迎接單道開，單道開謝絕了，於是步行三百餘里，一天早上就到了。又在石虎建武年間（335-349年）從西平來到南安，路程有七百餘里，單道開一天就走到了。他度化了一個童子為沙彌，年齡十四歲，也傳授給他老師的教法，並且也能遠行，與單道開相繼。
普化挾木，香公掘坑
普化，不知道是哪裡人，千變萬化，沒有常態。當時住在真定府。有一天忽然扛著棺材在街上巡邏，宣告說：『我明天就要死了。』人們都無法理解，互相跟隨送他出城東門。普化揚聲宣告說：『今天埋葬不合青烏之術。』過了兩天，又出城南門，人們也跟隨他。普化又說：『明天才是吉日。』到了第二天早上，普化就自己坐在郊野，像入定一樣，然後就去世了。
香阇梨（Acharya，阿阇梨，意為導師），梁朝初期來到益州青城山飛赴寺。當時的風俗是每到三月三日的晚上，就帶著酒肉遊山採藥。香阇梨勸阻他們，但他們不聽。後來一年三月又像之前一樣來到這裡。當時人們已經坐好，香阇梨讓人在座位中間挖一個方丈大小的坑，人們不明白他的意思。香阇梨說：『各位施主常常自己飲酒吃肉，不曾分給我。今天爲了大家，需要吃一頓。』人們爭著奉上菜餚酒水，隨來隨盡，好像填補巨大的山谷一樣。有見識的人感到奇怪。到了傍晚，香阇梨說：『我大醉飽了，扶我到坑邊。』等到到了坑邊，張開大口吐，雞肉從口中出來就能飛，羊肉從口中出來就能走，乃至魚、鱉、鵝、鴨全都活了。眾人大驚失色，發誓斷絕酒肉。山上永遠沒有殺生的人。
【English Translation】 English version: A stone weighing over a hundred catties. Tong carried it on his back and returned to Fahaishi Temple (法海寺, Fahaishi Temple) in the capital, then saw an ox cart, which Tong pulled backwards. At that time, the strong men of the world praised Tong as a man of heavenly strength. ('Gu Yi Lv (姑一驢)', it is suspected that it should be written as 'Ru Yi Lv (茹一驢)', or 'Gu Yi Lv (姑一驢)' means for the time being?)
Shan Daokai (單道開, Shan Daokai) lived in seclusion in the mountains for a long time, reciting more than 400,000 words of Buddhist scriptures. In the mountains, he only ate cypress fruits, and later took small stones. At that time, the prefect of Fuling sent a carriage to welcome Shan Daokai. Shan Daokai declined and walked more than 300 li (里, a Chinese unit of distance, approximately 500 meters), arriving early one morning. Also, during the Jianwu (建武) period (335-349 AD) of Shi Hu (石虎, Shi Hu), he came from Xiping (西平, Xiping) to Nan'an (南安, Nan'an), a distance of more than 700 li, which Shan Daokai traveled in one day. He ordained a boy as a Shami (沙彌, Śrāmaṇera, novice monk), aged fourteen, and also taught him the teachings of his teacher, and he was also able to travel long distances, following Shan Daokai.
Puhua (普化, Puhua) carrying wood, Xiang Gong (香公, Xiang Gong) digging a pit.
Puhua, it is not known where he was from, he was ever-changing and had no constant behavior. At that time, he lived in Zhending Prefecture (真定府, Zhending Prefecture). One day, he suddenly carried a coffin and patrolled the streets, announcing: 'I will die tomorrow.' People could not understand it, and followed him out of the east gate of the city. Puhua announced loudly: 'Today's burial is not in accordance with the art of Qingwu (青烏, Qingwu).' Two days later, he went out of the south gate of the city, and people followed him. Puhua also said: 'Tomorrow will be an auspicious day.' The next morning, Puhua sat in the wilderness as if he had entered Samadhi (三昧, Samādhi), and then he died.
Acharya Xiang (香阇梨, Acharya Xiang) came to Feifu Temple (飛赴寺, Feifu Temple) on Qingcheng Mountain (青城山, Qingcheng Mountain) in Yizhou (益州, Yizhou) in the early Liang Dynasty (梁朝, Liang Dynasty). At that time, the custom was that every year on the evening of the third day of the third month, people would take wine and meat to travel in the mountains to collect medicine. Acharya Xiang tried to dissuade them, but they did not listen. Later, in March of one year, they came here as before. At that time, people were already seated, and Acharya Xiang asked people to dig a pit the size of a square zhang (丈, a Chinese unit of length, approximately 3.33 meters) in the middle of the seats, and people did not understand his intention. Acharya Xiang said: 'You benefactors often drink wine and eat meat yourselves, and have never shared it with me. Today, for everyone's sake, we need to have a meal.' People scrambled to offer dishes and wine, which were quickly consumed, as if filling a huge valley. Knowledgeable people felt strange. In the evening, Acharya Xiang said: 'I am very drunk and full, help me to the pit.' When they reached the pit, he opened his mouth wide and vomited. The chicken meat that came out of his mouth could fly, the mutton that came out of his mouth could walk, and even the fish, turtles, geese, and ducks were all alive. The crowd was shocked and vowed to abstain from wine and meat. There were never any people killing living beings on the mountain again.
(青)曇始足白 羅叉眼青
曇始。入道之後大有外跡。游化關中。始足白于面。跣涉泥水未嘗玷汙。天下咸呼白足和尚。時赫連勃勃斬戮關中。始后遇害。連遭數刃盡不能傷。於是隱遁山林。后拓䟦燾入關中。有博陵崔浩猜忌佛法。乃信天師寇謙之。燾與浩遂于偽魏大平七年盡滅佛法。軍兵燒掠寺院。僧尼罷道。有竄者追捕得必梟斬。始聞下山。杖錫宮門。有司奏曰。有一道人足白于面。今到宮門。燾令斬之。不傷。遂以奏燾。燾大怒。自以所佩劍斫之數下。俱無傷損。時北園養虎。以始喂虎。虎皆潛伏不近。試以天師近之。虎大吼而來。燾知佛法殊勝乃退。上殿禮悔。后興佛法。(入關中之上。一有再字。減佛法。一作滅佛教)
卑摩羅叉。此云無垢眼。羅什禮為師。偏以律藏。精究戒之興。叉為始。道場慧觀新括宗旨記所判內禁輕重。大行京師。僧尼書寫。於時長安紙價增長。復行天下。叉為人眼青。時皆呼為青眼律師。
僧洪鑄像 士行燒經
僧洪。住于京師。造丈六金像。镕鑄告畢未及開摸。時晉末銅禁大嚴。犯者皆死。洪被囚禁于相府。心唯唸佛。夜夢愿鑄像來以手摩洪頂曰。無憂。明當免。及旦果聞欲行刑戮。府參軍監殺而牛奔車壞。因更剋日。須臾有令免罪。
朱士
【現代漢語翻譯】 現代漢語譯本 曇始（Dharmāditya）足白，羅叉（Vimalākṣa）眼青
曇始（Dharmāditya）。入道之後，顯露出許多不尋常的跡象。他遊歷教化于關中一帶，面色白皙，雙足潔白。即使赤腳走在泥濘的水中，也從未沾染污垢。天下人都稱他為『白足和尚』。當時，赫連勃勃在關中大肆殺戮，曇始（Dharmāditya）後來也遭遇了劫難。他連續被砍數刀，卻都未能傷及分毫。於是他隱遁于山林之中。後來，拓跋燾（太武帝）（424年-452年）進入關中，博陵人崔浩猜忌佛法，於是信奉天師寇謙之。拓跋燾（太武帝）與崔浩便於偽魏太平七年（446年）徹底廢滅佛法。軍隊燒燬寺院，僧尼被迫還俗。有逃竄者，追捕到后必定梟首示眾。曇始（Dharmāditya）聽說后，下山，拄著錫杖來到宮門。有關部門上奏說：『有一道人，面色白皙，雙足潔白，現在到了宮門。』拓跋燾（太武帝）下令斬殺他，卻無法傷到他。於是將此事奏告拓跋燾（太武帝）。拓跋燾（太武帝）大怒，親自用佩劍砍了他數下，都毫無損傷。當時北園養著老虎，便用曇始（Dharmāditya）喂老虎，老虎都潛伏不動，不敢靠近。試著用天師靠近老虎，老虎卻大吼著衝過來。拓跋燾（太武帝）這才知道佛法的殊勝，於是退下，登上殿堂禮拜懺悔，後來又重新興盛佛法。（『入關中之上，一有再字。減佛法。一作滅佛教』）
卑摩羅叉（Vimalākṣa）。意為『無垢眼』。鳩摩羅什（Kumārajīva）以他為師，尤其精通律藏，深入研究戒律的興起。卑摩羅叉（Vimalākṣa）開始時，道場慧觀重新整理了宗旨，記錄並判決了內禁的輕重，在京師廣為流傳。僧尼們紛紛抄寫，一時長安的紙價上漲。後來又流傳到天下。卑摩羅叉（Vimalākṣa）的眼睛是青色的，當時人們都稱他為『青眼律師』。
僧洪鑄像，士行燒經
僧洪。住在京師，建造丈六高的金像。熔鑄完畢，尚未開模。當時晉朝末年，銅禁非常嚴格，違犯者都會被處死。僧洪被囚禁在相府，心中唯有唸佛。夜裡夢見一位愿鑄像的人用手摩著僧洪的頭頂說：『不要憂愁，明天就能免罪。』到了早晨，果然聽說要行刑，府參軍監斬，但牛卻奔跑，車也壞了，於是改日行刑。不久，便有命令傳來，免了他的罪。
朱士行
【English Translation】 English version Tánshǐ (Dharmāditya) with white feet, Luóchā (Vimalākṣa) with blue eyes
Tánshǐ (Dharmāditya). After entering the path, he manifested many extraordinary signs. He traveled and taught in the Guanzhong area, his face was fair, and his feet were white. Even when walking barefoot in muddy water, he was never soiled. People all called him 'White-Footed Monk'. At that time, Hèlián Bóbó carried out massacres in Guanzhong, and Tánshǐ (Dharmāditya) later encountered calamity. He was cut several times, but none of the wounds harmed him. So he went into hiding in the mountains. Later, Tuòbá Tāo (Emperor Taiwu) (424-452 AD) entered Guanzhong, and Cuī Hào of Bólíng was suspicious of Buddhism, so he believed in the Taoist master Kòu Qiānzhī. Tuòbá Tāo (Emperor Taiwu) and Cuī Hào then completely abolished Buddhism in the seventh year of the pseudo-Wei Taiping (446 AD). The army burned down temples, and monks and nuns were forced to return to secular life. Those who fled were hunted down and beheaded. When Tánshǐ (Dharmāditya) heard about it, he went down the mountain and came to the palace gate with his staff. The authorities reported: 'There is a Taoist with a fair face and white feet, now at the palace gate.' Tuòbá Tāo (Emperor Taiwu) ordered him to be beheaded, but he could not be harmed. So he reported this to Tuòbá Tāo (Emperor Taiwu). Tuòbá Tāo (Emperor Taiwu) was furious and personally cut him several times with his sword, but there was no damage. At that time, tigers were raised in the North Garden, so Tánshǐ (Dharmāditya) was used to feed the tigers, but the tigers all lay dormant and did not approach. When the Taoist master was tried, the tigers roared and rushed over. Tuòbá Tāo (Emperor Taiwu) then realized the superiority of Buddhism, so he retreated, ascended the hall to repent, and later revived Buddhism. ('Above entering Guanzhong, there is a repeated character. Reduce Buddhism. One is to destroy Buddhism')
Bēi Mó Luó Chā (Vimalākṣa). Meaning 'Immaculate Eye'. Kumārajīva revered him as a teacher, especially proficient in the Vinaya Pitaka, and deeply studied the rise of the precepts. At the beginning of Bēi Mó Luó Chā (Vimalākṣa), Dàochǎng Huìguān reorganized the tenets, recorded and judged the severity of the internal prohibitions, which spread widely in the capital. Monks and nuns copied them, and the price of paper in Chang'an rose for a time. Later, it spread throughout the world. Bēi Mó Luó Chā's (Vimalākṣa) eyes were blue, and people at the time called him 'Blue-Eyed Vinaya Master'.
Monk Hóng casts statues, Shìxíng burns scriptures
Monk Hóng. Lived in the capital and built a sixteen-foot-tall golden statue. The casting was completed, but the mold had not yet been opened. At that time, at the end of the Jin Dynasty, the copper ban was very strict, and violators would be put to death. Hóng was imprisoned in the Prime Minister's mansion, and his heart was only mindful of the Buddha. At night, he dreamed that a person who wished to cast a statue stroked the top of Hóng's head and said: 'Do not worry, you will be acquitted tomorrow.' In the morning, he heard that the execution was about to take place, and the military supervisor of the Prime Minister's office was about to carry out the execution, but the ox ran away and the cart broke, so the execution was postponed. Soon, an order came to pardon him.
Zhū Shìxíng
行。出家之後。專務經論義解洞明。后入流沙至於闐國。遂獲禁本大乘經九十章。遣弟子將歸洛陽。之時于闐諸僧並學小乘不曉大乘。遂白國王曰。漢地沙門欲以婆羅門書惑亂正法。王為地主。若不禁之聾盲漢地。王之咎也。王即不許赍經入漢。士行深懷痛心。乃求燒大乘經為證。王即許之。於是積薪殿前以火焚經。士行誓曰。若大法應漢地。經當不燃。乃投經火中。火即俱滅不損一字。遂得將歸洛陽。此燒經事即漢末也。明帝時騰．蘭與道法較勝燒經。與此不同矣。
(質)生融上首 觀肇第一
宋道生．道融。皆通儒釋義理縱橫。復有慧觀．僧肇。亦窮內外辨論難敵。故當代英賢稱曰。通情則生融上首。精難則觀肇第一。其譽廣傳。
智順持戒 道房授律
智順。入道之後居於鐘山退賢寺。幼乃專持戒法嚴忌非常。集徒稱唱長有千餘人。后臥病至甚。弟子曇和見師絕食日久。潛以蜜和少許米煮以進順。順食而吐之。索水洗𠻳。語弟子曇和曰。汝速出山門。不得還此。非我弟子。其秉戒如此。(山門傳中作雲門)
道房。性行清貞。少精律藏。勤苦講誘。學者多至。盡令改惡。中有不改者。房輒為悲泣。授其律典。后終年至一百二十歲。人皆嘆之。
道超□□ 明徹□□
【現代漢語翻譯】 現代漢語譯本： 行。出家之後，專心致力於經書理論的研習，透徹明瞭。後來進入流沙地區，到達于闐國（今新疆和田地區）。在那裡獲得禁藏的大乘經典九十章，派遣弟子帶回洛陽。當時于闐的僧侶都學習小乘佛法，不瞭解大乘佛法，於是稟告國王說：『漢地的沙門想要用婆羅門的書籍迷惑擾亂正法。大王您是這片土地的主人，如果不加以禁止，使漢地的人們受到矇蔽，那就是大王的罪過了。』國王便不允許攜帶經書進入漢地。士行（人名）內心深感痛心，於是請求焚燒大乘經典來證明。國王就允許了他。於是在宮殿前堆積柴火焚燒經書。士行發誓說：『如果大法應該在漢地弘揚，那麼經書應當不會被燒燬。』於是將經書投入火中，火焰立刻熄滅，經書沒有損壞一個字。最終得以將經書帶回洛陽。這件事發生在東漢末年（220年）。漢明帝時期（58-75年）騰（人名）、蘭（人名）與道教較量勝負而焚燒經書，與這件事不同。
（質）生融上首 觀肇第一
宋代的道生（人名）、道融（人名），都精通儒家和佛家的義理，才思敏捷。又有慧觀（人名）、僧肇（人名），也精通內外典籍，辯論時難以找到對手。所以當時的英才稱讚他們說：『通達情理方面，道生、道融是第一；精於辯難方面，慧觀、僧肇是第一。』他們的美譽廣泛流傳。
智順持戒 道房授律
智順（人名），入道之後居住在鐘山的退賢寺。從小就專門持守戒律，嚴格遵守，不同尋常。聚集門徒稱誦，常常有一千多人。後來臥病非常嚴重。弟子曇和（人名）見師父絕食很久，偷偷地用蜂蜜和少許米煮粥進獻給智順。智順吃下後就吐了出來，索要水來洗漱。告訴弟子曇和說：『你趕快離開山門，不得再回到這裡，你不是我的弟子。』他持守戒律就是這樣嚴格。（《山門傳》中記載為雲門）
道房（人名），天性清靜貞潔，年輕時精通律藏，勤奮地講授引導，前來學習的人很多。他盡力使他們改正惡行，對於不改正的人，道房總是為他們悲傷哭泣，並把律典傳授給他們。後來活到一百二十歲才去世，人們都讚歎他。
道超□□ 明徹□□
【English Translation】 English version: Xing. After becoming a monk, he devoted himself to the study of scriptures and thoroughly understood their meaning. Later, he entered the quicksand region and arrived at the kingdom of Khotan (present-day Hetian, Xinjiang). There, he obtained ninety chapters of the forbidden Mahayana scriptures and sent his disciples back to Luoyang. At that time, the monks of Khotan all studied Hinayana Buddhism and did not understand Mahayana Buddhism, so they reported to the king, saying, 'The Shramanas (monks) of the Han land want to confuse the true Dharma with Brahmanical books. Your Majesty is the master of this land. If you do not prohibit them and allow the people of the Han land to be deceived, it will be Your Majesty's fault.' The king then refused to allow the scriptures to be brought into the Han land. Shi Xing (person's name) was deeply saddened, so he requested to burn the Mahayana scriptures as proof. The king then allowed him to do so. So, firewood was piled up in front of the palace to burn the scriptures. Shi Xing vowed, 'If the Great Dharma should be propagated in the Han land, then the scriptures should not be burned.' Then he threw the scriptures into the fire, and the flames immediately went out, without damaging a single word. Finally, he was able to bring the scriptures back to Luoyang. This burning of scriptures happened at the end of the Eastern Han Dynasty (220 AD). During the reign of Emperor Ming of Han (58-75 AD), Teng (person's name) and Lan (person's name) competed with Taoism and burned scriptures, which was different from this event.
(Zhi) Sheng Rong is the foremost, Guan Zhao is the first.
Dao Sheng (person's name) and Dao Rong (person's name) of the Song Dynasty were both proficient in Confucian and Buddhist principles, with quick minds. There were also Hui Guan (person's name) and Seng Zhao (person's name), who were also proficient in internal and external scriptures, and it was difficult to find opponents in debate. Therefore, the talents of the time praised them, saying, 'In terms of understanding emotions and principles, Dao Sheng and Dao Rong are the foremost; in terms of being skilled in debate, Hui Guan and Seng Zhao are the first.' Their reputation spread widely.
Zhi Shun upholds the precepts, Dao Fang transmits the Vinaya.
Zhi Shun (person's name), after entering the path, lived in Tuixian Temple on Zhongnan Mountain. From a young age, he specialized in upholding the precepts, strictly observing them, which was extraordinary. He gathered disciples to chant, often with more than a thousand people. Later, he became seriously ill. His disciple Tan He (person's name) saw that his master had been fasting for a long time, so he secretly cooked porridge with honey and a little rice and offered it to Zhi Shun. Zhi Shun vomited it out after eating it and asked for water to wash his mouth. He told his disciple Tan He, 'You quickly leave the mountain gate and do not return here, you are not my disciple.' This is how strict he was in upholding the precepts. (The 'Mountain Gate Biography' records it as Yunmen)
Dao Fang (person's name) was pure and chaste in nature. In his youth, he was proficient in the Vinaya Pitaka, diligently lecturing and guiding, and many people came to study. He tried his best to make them correct their evil deeds. For those who did not correct themselves, Dao Fang always wept sadly for them and transmitted the Vinaya to them. Later, he lived to be one hundred and twenty years old before he passed away, and people all praised him.
Dao Chao □□ Ming Che □□
道超。姓少以勤篤居習學。內外塵埃。蟲聲聒耳。塵土埋膝而無忤耶。超答。時聞蟲聲。足代簫管。塵土雖防。我未暇掃。其剛學若是。
明徹。六歲出家。教立志守操勤苦知名。與同學數僧師舊本朽壞。忽風雨吹屋欹倒。無物支援。數僧皆走。徹居其屋學業如故。人或問之。屋崩何不避耶。徹答曰。寸陰難廢爾。
(已上蠹滅。才殘此一百一十九字。今私依殘文並本傳。取意私補之云)
(道超塵埋 明徹梁絕)
(道超。姓陸。吳郡之人也。少以勤篤知名。超處獨房。屏絕賓伴居習學。內外塵埃滿室。蟋蟀鳴壁。中書郎張率謂曰。蟲聲聒耳。塵土埋膝。安能對此而無忤耶。超答。時聞蟲聲。足代簫管。塵土雖㤃。我未暇掃。其剛學若是)
(明徹。六歲出家學教。立志守操勤苦知名。與同學數僧住師舊房。其房本朽壞。忽風雨吹屋欹倒。無物支援。數僧皆走。徹居其屋學業如故。或問之。屋崩何不避之耶。徹答曰。寸陰難廢爾)
道英臥冰 慧滿坐雪
道英。習禪為業。神異累陳。因行至龍臺澤池側。令弟子持衣。脫衣入水。經於六宿而出。告曰。雖在水中唯獘土坌我爾。后又屬嚴冬冰雪厚壯。乃曰如此平地可不得眠。遂脫衣臥于冰雪。三宿乃起曰。幾被火炙殺
【現代漢語翻譯】 現代漢語譯本 道超（生卒年不詳）。年少時就以勤奮好學而聞名。他居住的房間內外佈滿灰塵，蟲子的叫聲吵得人耳朵難受，灰塵都埋到了膝蓋，他卻不以為意。張率問他：『蟲子的聲音吵得你心煩，灰塵都埋到膝蓋了，你怎麼能忍受呢？』道超（生卒年不詳）回答說：『我時常聽到蟲子的叫聲，就當是簫管的聲音。灰塵雖然讓人不舒服，但我沒有時間打掃。』他就是這樣刻苦學習。 明徹（生卒年不詳）。六歲出家，因為立志堅定、遵守戒律、勤奮刻苦而聞名。他和幾個同學住在寺廟裡破舊的房子里。忽然一陣風雨把房子吹得傾斜倒塌，沒有東西支撐。幾個僧人都跑了，只有明徹（生卒年不詳）留在屋裡繼續學習。有人問他：『房子倒塌了，你為什麼不躲避呢？』明徹（生卒年不詳）回答說：『一寸光陰都不能浪費啊。』 (以上文字因為蟲蛀而缺失，只剩下這119個字。現在我根據殘存的文字和本傳，取其意思，私自補全如下：) (道超（生卒年不詳）埋于塵土之中，明徹（生卒年不詳）房屋倒塌) (道超（生卒年不詳），姓陸，是吳郡人。年少時就以勤奮好學而聞名。道超（生卒年不詳）獨自居住在一個房間里，謝絕賓客，專心學習。房間內外佈滿灰塵，墻壁上蟋蟀鳴叫。中書郎張率對他說：『蟲子的聲音吵得你心煩，灰塵都埋到膝蓋了，你怎麼能忍受呢？』道超（生卒年不詳）回答說：『我時常聽到蟲子的叫聲，就當是簫管的聲音。灰塵雖然讓人不舒服，但我沒有時間打掃。』他就是這樣刻苦學習) (明徹（生卒年不詳），六歲出家學佛，因為立志堅定、遵守戒律、勤奮刻苦而聞名。他和幾個同學住在寺廟裡破舊的房子里。房子本來就很破舊，忽然一陣風雨把房子吹得傾斜倒塌，沒有東西支撐。幾個僧人都跑了，只有明徹（生卒年不詳）留在屋裡繼續學習。有人問他：『房子倒塌了，你為什麼不躲避呢？』明徹（生卒年不詳）回答說：『一寸光陰都不能浪費啊。』) 道英（生卒年不詳）臥冰，慧滿（生卒年不詳）坐雪 道英（生卒年不詳），以修習禪定為業，多次顯現神異。一次，他走到龍臺澤池邊，讓弟子拿著衣服，自己脫了衣服進入水中。經過六天六夜才出來，他說：『雖然在水中，只有污泥弄髒了我而已。』後來又遇到寒冷的冬天，冰雪很厚。於是他說：『這麼平坦的地面，可以睡覺啊。』就脫了衣服躺在冰雪上，三天三夜才起來，說：『差點被火烤死了。』
【English Translation】 English version Daochao (dates unknown). He was known from a young age for his diligence in studying. The inside and outside of his room were filled with dust, the sound of insects was deafening, and the dust buried his knees, but he didn't mind. Zhang Shuai asked him, 'The sound of insects is annoying, and the dust is burying your knees, how can you endure this?' Daochao (dates unknown) replied, 'I often hear the sound of insects, and I treat it as the sound of flutes. Although the dust is uncomfortable, I don't have time to sweep it.' That's how diligently he studied. Mingche (dates unknown). He became a monk at the age of six and was known for his determination, adherence to precepts, diligence, and hard work. He and several fellow monks lived in the temple's dilapidated house. Suddenly, a wind and rain blew the house askew and collapsed, with nothing to support it. Several monks ran away, but Mingche (dates unknown) stayed in the house and continued his studies. Someone asked him, 'The house collapsed, why didn't you avoid it?' Mingche (dates unknown) replied, 'Not even an inch of time can be wasted.' (The above text is missing due to insect damage, leaving only these 119 characters. Now, based on the remaining text and the biography, I take its meaning and privately supplement it as follows:) (Daochao (dates unknown) buried in dust, Mingche (dates unknown) house collapsed) (Daochao (dates unknown), surname Lu, was a native of Wujun. He was known from a young age for his diligence in studying. Daochao (dates unknown) lived alone in a room, refused guests, and concentrated on studying. The inside and outside of the room were filled with dust, and crickets chirped on the walls. Zhongshulang Zhang Shuai said to him, 'The sound of insects is annoying, and the dust is burying your knees, how can you endure this?' Daochao (dates unknown) replied, 'I often hear the sound of insects, and I treat it as the sound of flutes. Although the dust is uncomfortable, I don't have time to sweep it.' That's how diligently he studied.) (Mingche (dates unknown), became a monk at the age of six and studied Buddhism, and was known for his determination, adherence to precepts, diligence, and hard work. He and several fellow monks lived in the temple's dilapidated house. The house was already dilapidated, and suddenly a wind and rain blew the house askew and collapsed, with nothing to support it. Several monks ran away, but Mingche (dates unknown) stayed in the house and continued his studies. Someone asked him, 'The house collapsed, why didn't you avoid it?' Mingche (dates unknown) replied, 'Not even an inch of time can be wasted.') Daoying (dates unknown) lying on ice, Huiman (dates unknown) sitting in snow Daoying (dates unknown) practiced meditation as his profession and repeatedly displayed supernatural abilities. Once, he walked to the side of Longtai Ze Pond and asked his disciple to hold his clothes. He took off his clothes and entered the water. After six days and six nights, he came out and said, 'Although I was in the water, only mud dirtied me.' Later, he encountered a cold winter with thick ice and snow. So he said, 'Such a flat ground is suitable for sleeping.' He took off his clothes and lay on the ice and snow. After three days and three nights, he got up and said, 'I was almost burned to death by the fire.'
。
慧滿。初來相州遇那禪師。禪師授與禪法。因而大悟。唯著一衣復蓄二針。夏便通舍。冬則乞補。別無生計。後於洛州南會善寺側宿于柏墓中。遇雪深三尺。乃入寺見曇曠法師。曠怪問何來。滿曰法友來耶。曠遣尋坐處四邊。雪擁其身可積五六尺。(法友來。未詳)
(月)藏母吞星 玄親夢月
智藏。姓顧。祖父皆仕于梁。父早亡。其母居於吳中。嚐出繞吳城一匝。忽見密雲四布而中天開朗。眾星墜地。乃取一而吞之。因而有娠。及生藏。聰敏非常。出家興教。
知玄。姓陳。眉州人。祖父皆仕。母魏氏因夢月入於懷乃有孕。生於玄。幼便聰慧深悟釋宗。乃求入道。后三藏俱曉。化行岷蜀。蜀人歸信。不忍呼名。唯呼為陳菩薩焉。
(屑)慧隆松寒 朗公霜潔
慧隆。幼學佛乘深解義理。宋明帝請隆于湘宮寺講說。學徒一千餘人。宋代名流多為交結。而節操容貌有若寒松。故汝南周顒目之曰。隆法師蕭散森疏。若霜下之松竹。(一千餘人。傳作八百餘人)
慧朗。廣學內外。擅名梁代。而肥貌潔白宛若雪霜。故時語云霜潔白朗。
道常執志 亡名秉節
道常。與道標同學。大有才器。三藏備明。時秦主姚興見此二人。神氣雋朗有經國之量。乃令尚書令
【現代漢語翻譯】 現代漢語譯本
慧滿（Huì Mǎn）。最初來到相州時遇到了那禪師（Nà Chánshī）。禪師傳授給他禪法，因此大徹大悟。他只穿一件衣服，又帶著兩根針，夏天便把衣服全部捨棄，冬天則乞討布料來縫補，沒有別的生計。後來在洛州南會善寺（Luòzhōu Nánhuìshàn Sì）旁邊，住在柏樹林中的墳墓里。遇到積雪三尺深，就進入寺廟拜見曇曠法師（Tán Kuàng Fǎshī）。曇曠法師奇怪地問他從哪裡來，慧滿說：『法友來了。』曇曠法師派人尋找他坐的地方的四周，雪擁著他的身體，大概積了五六尺。（『法友來了』，意思不詳） (月)藏母吞星 玄親夢月 智藏（Zhì Zàng）。姓顧（Gù）。祖父都曾在梁朝為官。父親早逝，他的母親住在吳中（Wúzhōng）。曾經出來繞吳城（Wúchéng）一圈，忽然看見濃密的雲彩四處分佈，而中天開朗，眾星墜落到地上，於是取一顆吞了下去，因此而懷孕。等到生下智藏，他非常聰明。出家于興教寺（Xīngjiào Sì）。 知玄（Zhī Xuán）。姓陳（Chén），眉州（Méizhōu）人。祖父都曾為官。母親魏氏（Wèi Shì）因為夢見月亮進入懷中而懷孕，生下了知玄。知玄從小就聰明，深刻領悟了佛教的宗旨，於是請求出家。後來精通三藏，教化流行於岷蜀（Mín Shǔ）地區，蜀地的人民都歸心信服，不忍心直呼他的名字，只稱他為陳菩薩（Chén Púsà）。 (屑)慧隆松寒 朗公霜潔 慧隆（Huì Lóng）。從小學習佛法，深刻理解其中的義理。宋明帝（公元465-472年在位）請慧隆在湘宮寺（Xiānggōng Sì）講經說法，學徒有一千多人。宋朝的名流大多與他交往結交，而他的節操容貌像寒冷的松樹一樣。所以汝南（Rǔnán）的周顒（Zhōu Yóng）評價他說：『隆法師蕭灑疏朗，像霜雪下的松竹。』（『一千餘人』，有傳說是『八百餘人』） 慧朗（Huì Lǎng）。廣泛學習內外典籍，在梁朝享有盛名。而且肥胖的容貌潔白得像雪霜一樣，所以當時有句話說『霜潔白朗』。 道常執志 亡名秉節 道常（Dào Cháng）。與道標（Dào Biāo）一起學習，很有才華和器量，精通三藏。當時秦主姚興（公元394-416年在位）看到這兩人，覺得他們神采俊朗，有治理國家的才能，於是命令尚書令
【English Translation】 English version
Hui Man (Huì Mǎn). He initially encountered Chan Master Na (Nà Chánshī) in Xiangzhou. The Chan master imparted the Chan Dharma to him, leading to his profound enlightenment. He wore only one garment and carried two needles. In summer, he would discard all his clothes, and in winter, he would beg for cloth to mend them, having no other means of livelihood. Later, near the Nanhuishan Temple (Nánhuìshàn Sì) in Luozhou, he dwelled in a cypress grove among the tombs. Encountering snow three feet deep, he entered the temple to see Dharma Master Tan Kuang (Tán Kuàng Fǎshī). Tan Kuang asked him in surprise where he came from. Hui Man replied, 'A Dharma friend has come.' Tan Kuang sent someone to look around the place where he was sitting, and snow had accumulated around his body, perhaps five or six feet deep. ('A Dharma friend has come,' meaning unclear.) (Moon) Zang's mother swallows a star, Xuan's mother dreams of the moon Zhi Zang (Zhì Zàng). His surname was Gu (Gù). His grandfather and father both served as officials in the Liang dynasty. His father died early, and his mother lived in Wuzhong. Once, she went out and circled the city of Wucheng (Wúchéng), and suddenly saw dense clouds spreading everywhere, while the mid-sky was clear and bright, and stars fell to the ground. She then took one and swallowed it, and thus became pregnant. When Zhi Zang was born, he was exceptionally intelligent. He became a monk at Xingjiao Temple (Xīngjiào Sì). Zhi Xuan (Zhī Xuán). His surname was Chen (Chén), and he was from Meizhou. His grandfather and father both served as officials. His mother, Lady Wei (Wèi Shì), became pregnant because she dreamed of the moon entering her bosom, and gave birth to Zhi Xuan. From a young age, Zhi Xuan was intelligent and deeply understood the tenets of Buddhism, so he requested to become a monk. Later, he became proficient in the Tripitaka and his teachings spread throughout the Min Shu region. The people of Shu all returned to faith and could not bear to call him by his name, only calling him Bodhisattva Chen (Chén Púsà). (Scraps) Hui Long is like a cold pine, Lang Gong is as pure as frost Hui Long (Huì Lóng). He studied Buddhism from a young age and deeply understood its principles. Emperor Ming of the Song dynasty (reigned 465-472 AD) invited Hui Long to lecture at Xianggong Temple (Xiānggōng Sì), and he had more than a thousand students. Many famous figures of the Song dynasty associated with him, and his integrity and appearance were like a cold pine. Therefore, Zhou Yong (Zhōu Yóng) of Runan commented on him, saying, 'Dharma Master Long is elegant and sparse, like pine and bamboo under frost.' ('More than a thousand people,' some say 'more than eight hundred people.') Hui Lang (Huì Lǎng). He extensively studied both internal and external scriptures and enjoyed a great reputation in the Liang dynasty. Moreover, his plump appearance was as white as snow and frost, so there was a saying at the time, 'As pure as frost, Bai Lang.' Dao Chang holds firm to his aspirations, the nameless one upholds integrity Dao Chang (Dào Cháng). He studied with Dao Biao (Dào Biāo), and was very talented and capable, mastering the Tripitaka. At that time, Yao Xing, the ruler of Qin (reigned 394-416 AD), saw these two men and felt that they had bright spirits and the ability to govern the country, so he ordered the Shangshu Ling
姚顯逼此二人罷道助振王業。又作詔與常．標云。卿等皎然之操實在可嘉。但君臨四海。治急須才。欲令奪卿法服。助翼贊時世。茍心存道味。寧系白黑。望察此懷。不以守志為辭也。常等各有答云云。興又致書于什．[(豐*力)/石]。二師求免此二人罷道。常等被逼無已。執志不遑。乃投身巖谷而卒。(道常。傳作道恒。投身作遁身)
亡名。世襲衣冠。棄榮求道。性好吟嘯。偏賞丘林。名滿天下。梁元帝加禮重。帝見名器宇非常。有經濟之才。帝與朝省議之。欲以爵祿榮之。乃辭而不就。愈秉其節。帝謂之此高節道人也。乃作絕學箴文行於世矣。
僧可臂斷 法愿齒折
僧可。以禪為務。初達磨以楞伽法始傳於可。可於林野之間習學。遭賊斫斷其臂。不令人知亦不覺痛苦。後有法林者。亦遭賊斫臂。號叫通夕。可為治裹。乞食供林。林怪可手臂不便怒之。可曰。我亦無臂。師何怪怒。於是世人方覺可禪師臂斷。
法愿。深學習儒釋。獨步江西。人以道行之聲聞于宋孝武帝。帝一日忽問愿何故作菜食。愿曰。貧道受戒以來。一齋度日食菜飯。帝強逼以肉食。愿執志不回。被逼無已。遂折兩齒而免。
(東)淵度興西 基進化東
宋僧淵與曇度。俱曉教乘。義解相繼。其道
【現代漢語翻譯】 現代漢語譯本 姚顯強迫道常、道標二人放棄修道，幫助振興王業。又寫詔書給道常、道標說：『你們二位清高的操守實在令人嘉許。但是君臨天下，治理國家急需人才。想讓你們脫下僧服，幫助輔佐當今的時代。如果心中存有道義，又何必拘泥於穿僧衣還是俗服呢？希望你們能體察我的心意，不要以堅守志向為理由推辭。』道常等各自作了答覆，內容略去。蕭道成又寫信給鳩摩羅什、[(豐*力)/石]二位法師，請求免除讓道常、道標二人放棄修道。道常等被逼無奈，堅持志向不能如願，於是投身巖谷而死。（道常，傳記中寫作道恒，投身寫作遁身）
亡名（佚名）。世代為官宦人家，放棄榮華富貴追求道義。天性喜歡吟詠嘯歌，特別欣賞山丘樹林。名聲傳遍天下。梁元帝（蕭繹，508年-555年）對他非常尊敬。元帝見他器宇不凡，有治理國家的才能，元帝與朝廷大臣商議，想用爵位俸祿來使他榮耀，他推辭不接受，更加堅守他的節操。元帝稱他為『高節道人』。於是創作《絕學箴》一文流傳於世。
僧可斷臂 法愿折齒
僧可以修習禪定為主要事務。當初菩提達摩（Bodhidharma）將《楞伽經》（Laṅkāvatāra Sūtra）的法門開始傳給僧可（慧可）。慧可在山林曠野之間學習。遭遇盜賊砍斷了他的手臂，不讓人知道，自己也不覺得痛苦。後來有個叫法林的人，也遭遇盜賊砍斷手臂，號叫了一整夜。慧可為他治療包紮，乞討食物供養法林。法林怪慧可手臂不方便而責怪他。慧可說：『我也沒有手臂，你為何責怪我？』於是世人才知道慧可禪師斷臂的事情。
法愿（生卒年不詳），深入學習儒家和佛家經典，在江西一帶無人能比。人們將他的道行事蹟稟告給宋孝武帝（劉駿，430年-464年）。孝武帝有一天忽然問法愿為何吃素。法愿說：『貧道自從受戒以來，一天只吃一頓飯，吃的是蔬菜米飯。』孝武帝強迫他吃肉食。法愿堅持志向不改變，被逼無奈，於是折斷兩顆牙齒才得以免除。
（東）淵度興西 基進化東
宋代的僧人釋慧淵（371年-446年）與釋曇度（374年-442年），都精通佛教教義，在義理上的見解相互呼應，他們的道業
【English Translation】 English version Yao Xian forced Daochang and Daobiao to abandon their religious practice and help revitalize the royal cause. He also wrote an edict to Daochang and Daobiao, saying, 'Your noble integrity is truly commendable. However, governing the empire urgently requires talent. I intend to have you remove your monastic robes and assist in supporting the current era. If you hold the Dao in your heart, why be attached to wearing monastic or secular attire? I hope you understand my intention and do not decline on the grounds of adhering to your vows.' Daochang and others each replied, the content omitted. Xiao Daocheng also wrote to Kumārajīva and [(豐*力)/石], requesting to exempt Daochang and Daobiao from abandoning their religious practice. Daochang and others, being forced and unable to fulfill their aspirations, threw themselves into the cliffs and valleys and died. (Daochang, in the biography, is written as Daoheng; 'threw themselves' is written as 'escaped').
Nameless (anonymous). A family of officials for generations, abandoning wealth and seeking the Dao. By nature, he loved to chant and sing, especially appreciating hills and forests. His reputation spread throughout the world. Emperor Yuan of Liang (Xiao Yi, 508-555) greatly respected him. Emperor Yuan saw that he had extraordinary bearing and the talent to govern the country. Emperor Yuan discussed with the court officials, wanting to honor him with titles and stipends, but he declined and did not accept, further upholding his integrity. Emperor Yuan called him a 'Taoist of high integrity.' Thus, he created the 'Zhen of Abandoned Learning,' which circulated in the world.
Monk Ke's Arm Severed, Dharma-wish's Teeth Broken
Monk Ke (Huike) focused on practicing Chan meditation. Initially, Bodhidharma began to transmit the Dharma of the Laṅkāvatāra Sūtra to Huike. Huike studied in the forests and wilderness. He encountered thieves who cut off his arm, but he did not let anyone know, nor did he feel pain. Later, there was a person named Falin who also had his arm cut off by thieves, crying out all night. Huike treated and bandaged him, begging for food to support Falin. Falin blamed Huike for his inconvenience due to his arm. Huike said, 'I also have no arm, why do you blame me?' Thus, people then realized that Chan Master Huike's arm was severed.
Dharma-wish (dates unknown) deeply studied Confucian and Buddhist classics, unmatched in Jiangxi. People reported his virtuous deeds to Emperor Xiaowu of Song (Liu Jun, 430-464). One day, Emperor Xiaowu suddenly asked Dharma-wish why he ate vegetarian food. Dharma-wish said, 'Since I took the precepts, I have been eating only one meal a day, consisting of vegetables and rice.' Emperor Xiaowu forced him to eat meat. Dharma-wish insisted on his vows and did not change, and being forced, he broke two teeth to avoid it.
(East) Yuan and Du Flourished in the West, Ji Advanced Transformation in the East
The Song Dynasty monks Shi Huiyuan (371-446) and Shi Tandu (374-442) were both proficient in Buddhist teachings, and their views on doctrine echoed each other. Their achievements in the Dao
興于江西。人稱為寶。
慧基．超進。行解相高。內外洞達。俱在江東大興佛法。人民遵化重之若神。
(冬)彌天辨鼎 法安獲鐘
道安。晉習鑿齒初訪于安。安問曰子何人也。齒曰四海習鑿齒。已問安曰法師何名。安曰彌天釋道安。因此時皆呼為彌天。時秦王苻堅於藍田獲大鼎。容三十七斛。邊有篆文。朝庭莫有識者。以示于安。安曰此古篆書。云魯襄公所鑄。又於市得一銅斛。其形正圓。下向為鬥。橫樑昴者為升。低者為合梁。一頭為籥籥。同黃鐘容半合。邊有篆文。堅又問安。安曰此王莽自言出自帝舜。龍集戊辰改正即位。以同律量。布之四方。欲小大器均。令天下取平。堅大賞之。敕三館學士有疑事皆師問于安法師。(昴當作昂也。昴星名。從日卯。昂者升也。從日卬也)
法安。慧遠之弟子也。精專經律。特持守戒行。于新陽縣寄居。此縣多虎。安為息人民建寺。后欲畫像。須得銅青。困不能得。夜夢神人指安床前曰。此下有銅鐘。旦即掘之果獲二口。因以成像。復一口助遠師鑄像。一口武昌太守借看留之。
超達伏草 難陀變筇
魏超達。多於學問。大有知見。時魏武帝禁圖讖尤急。有人誣達有之。乃禁達。榮陽獄令崔浩檢勘。達以實告浩。浩即大怒。以車輪系
【現代漢語翻譯】 現代漢語譯本 興起于江西，人們稱他為寶（對某位高僧的尊稱）。
慧基、超進，他們的修行和見解都很高深，對內對外都通達明瞭，都在江東大力弘揚佛法，人民遵從教化，敬重他們如同神明。
（冬）彌天辨識大鼎，法安獲得銅鐘
道安（312-385）。晉朝的習鑿齒最初拜訪道安，道安問道：『您是什麼人？』習鑿齒說：『四海之內，習鑿齒。』習鑿齒反問安：『法師您叫什麼名字？』安說：『彌天釋道安。』因此當時人們都稱他為彌天（形容道安學識淵博，如瀰漫天空一般）。當時秦王苻堅在藍田得到一個大鼎，容量三十七斛，鼎邊有篆文，朝廷沒有人認識。拿給道安看，道安說：『這是古篆書，說的是魯襄公（春秋時期魯國國君，在位時間為公元前572年-公元前542年）所鑄造的。』又在市場上得到一個銅斛，形狀很圓，下部像鬥，橫樑向上傾斜的為升，向下傾斜的為合，橫樑一頭為籥，籥與黃鐘的容量相同，為半合。邊上也有篆文，苻堅又問安，安說：『這是王莽（新朝的建立者，公元8年-公元23年在位）自稱是帝舜的後代，龍集戊辰年（公元8年）改正即位時，用統一的度量衡，頒佈到四方，想要大小器物都一樣，使天下公平。』苻堅大大地賞賜了他，命令三館學士有疑問的事情都向道安法師請教。（昴應該寫作昂，昴是星名，從日從卯，昂是上升的意思，從日從卬）
法安，是慧遠（334-416）的弟子。精通經律，特別持守戒律。在新陽縣寄居。這個縣有很多老虎，法安爲了使人民安寧而建造寺廟。後來想要畫像，需要銅青，苦於無法得到。夜裡夢見神人指著法安的床前說：『這下面有銅鐘。』早晨就挖掘，果然得到兩口銅鐘。因此用來畫像，又用一口幫助慧遠法師鑄造佛像，一口武昌太守借去看后留下了。
超達伏草，難陀變化竹杖
魏國的超達，學問淵博，見識廣闊。當時魏武帝（曹操，155-220）嚴禁圖讖，有人誣陷超達有圖讖，於是拘禁了超達。榮陽獄令崔浩檢查審問，超達如實告訴了崔浩，崔浩勃然大怒，用車輪...
【English Translation】 English version He rose in Jiangxi. People called him Bao (a respectful title for a high-ranking monk).
Huiji and Chaojin, their practice and understanding were profound, and they were clear about both internal and external matters. They both vigorously promoted Buddhism in Jiangdong. The people followed their teachings and revered them as gods.
(Winter) Mitian distinguishes the great cauldron, Fa'an obtains the bronze bell.
Dao'an (312-385). Xi Zaochi of the Jin Dynasty initially visited Dao'an. Dao'an asked, 'Who are you?' Xi said, 'Xi Zaochi from all over the world.' Xi then asked An, 'What is the Dharma master's name?' An said, 'Mitian Shi Dao'an.' Therefore, at that time, people called him Mitian (describing Dao'an's knowledge as vast as the sky). At that time, King Fu Jian of Qin obtained a large cauldron in Lantian, with a capacity of thirty-seven hu. There were seal characters on the edge of the cauldron, but no one in the court recognized them. It was shown to Dao'an, and Dao'an said, 'This is ancient seal script, saying that it was cast by Duke Xiang of Lu (ruler of the State of Lu during the Spring and Autumn period, reigned from 572 BC to 542 BC).' He also obtained a bronze hu in the market, which was round in shape, with the lower part like a dou, the horizontal beam sloping upwards being a sheng, and the horizontal beam sloping downwards being a ge. One end of the horizontal beam was a yue, and the yue had the same capacity as the Huangzhong, which was half a ge. There were also seal characters on the edge, and Fu Jian asked An again. An said, 'This is Wang Mang (founder of the Xin Dynasty, reigned from 8 AD to 23 AD) claiming to be a descendant of Emperor Shun. When he corrected and ascended the throne in the year of Longji Wuchen (8 AD), he used unified weights and measures and promulgated them in all directions, wanting all objects, large and small, to be the same, so that the world would be fair.' Fu Jian greatly rewarded him and ordered the scholars of the three academies to consult Dharma Master Dao'an on any doubtful matters. (Mao should be written as Ang, Mao is the name of a star, from sun and mao, Ang means rising, from sun and yang)
Fa'an was a disciple of Huiyuan (334-416). He was proficient in the sutras and precepts, and especially upheld the precepts. He resided in Xinyang County. This county had many tigers, and Fa'an built a temple to bring peace to the people. Later, he wanted to make a portrait, but needed copper blue, which he could not obtain. At night, he dreamed of a divine person pointing to the front of Fa'an's bed and saying, 'There is a bronze bell under here.' In the morning, he dug and indeed found two bronze bells. Therefore, they were used to make portraits, and one was used to help Dharma Master Huiyuan cast Buddha statues, and one was borrowed by the prefect of Wuchang to look at and kept.
Chao Da hides in the grass, Nanduo transforms the bamboo staff.
Chao Da of the Wei Kingdom was erudite and knowledgeable. At that time, Emperor Wu of Wei (Cao Cao, 155-220) strictly prohibited prophecies, and someone falsely accused Chao Da of having them, so Chao Da was imprisoned. Cui Hao, the prison warden of Rongyang, examined and interrogated him. Chao Da told Cui Hao the truth, and Cui Hao was furious and used a cartwheel...
頭。嚴防衛之。自知無路。專念觀音。至夜忽不覺車輪所守者。皆大困睡。而獄門忽開。達因走出。及曉追騎四出。達伏草中。騎不蹋草。達在草中並無傷損。而得免禍。
難陀。西域人。詭異不倫。恭慢無定。入于蜀境。將三少尼同行。或大醉狂歌。或聚眾說法。蜀境戍將深惡。捉陀苦責。陀曰。此三尼者妙于歌舞。戍將乃悅。遂夜留宿置酒同飲。乃假衣衫與三尼。又施粉黛列坐同歡。嬌態笑調世施其容。飲欲半酣。陀曰可請三尼舞乎。尼乃遂舞並皆妙絕。陀曰婦人風邪。乃取戍將刀斫三尼頭落。血流數丈。戍將大驚。左右縛之。陀曰無草草也。看三尼乃筇杖也。血即曏者所飲酒也。(世施其容。疑當作世絕其容。酉陽雜俎載此事云。三尼及坐。含㖒調笑。逸態絕世)
法愿律虎 慧榮義龍
法愿。即隋朝人。非與前宋時法愿同。愿大明律藏。東夏盛傳而義解洞曉。詞辨高高憉惇難敵。時號為律虎焉。
慧榮。陳時住禹穴莊嚴寺。講說縱橫三藏奧達。世稱義龍。時智者顗禪師說法。榮故來設問。數開徴引難問泉流。顗師解答鋒起事理煥然。榮自矜舞扇。扇便墮地。顗謂榮曰。禪定之力不可難也。當時大眾嘲榮曰。從來義龍今成伏鹿。扇既墮地何以遮羞。榮大慚而退。
法進施體 僧
【現代漢語翻譯】 現代漢語譯本： 頭。嚴加防衛看守他。達自知已無出路，就專心念誦觀音菩薩的名號。到了夜裡，忽然覺得看守車輪的人都已昏睡過去，而監獄的門也忽然打開。達因此走了出來。天亮后，追捕的騎兵四處搜尋。達藏在草叢中，騎兵的馬卻沒有踩到草。達在草中毫髮無損，因而得以免除禍患。
難陀（Nanda）。西域人。行為怪異不合常理，對人恭敬和傲慢沒有定準。進入蜀地境內，帶著三個年輕的尼姑同行。有時大醉狂歌，有時聚眾說法。蜀地的戍邊將領非常厭惡他，捉住難陀嚴厲責問。難陀說：『這三個尼姑擅長歌舞。』戍將聽了很高興，於是晚上留他們住宿，擺酒一同飲用。難陀便把衣衫給三個尼姑穿上，又給她們施以粉黛，讓她們排列坐在一起共同歡飲。她們嬌媚的姿態和笑容，世間罕見。飲酒喝到一半時，難陀說：『可以請三位尼姑跳舞嗎？』尼姑們於是跳起舞來，舞姿都非常美妙。難陀說她們得了『婦人風邪』，於是拿起戍將的刀砍下三個尼姑的頭，鮮血流了幾丈遠。戍將大驚，左右的人將他捆綁起來。難陀說：『不要慌張。』看那三個尼姑，原來是筇竹杖，血就是剛才所喝的酒。（『世施其容』，疑應作『世絕其容』。《酉陽雜俎》記載此事說，三個尼姑坐下後，含笑調情，姿態絕世）。
法愿律虎（Fayuan Lvhu） 慧榮義龍（Hui Rong Yilong）
法愿（Fayuan），是隋朝（581年-618年）人，不是之前宋朝時的法愿（Fayuan）。法愿（Fayuan）精通律藏，在東夏廣為傳揚，而且對其中的義理解釋得非常透徹，言辭辯論高超，沒有人能匹敵，當時號稱為律虎（Lvhu）。
慧榮（Hui Rong），陳朝（557年-589年）時住在禹穴莊嚴寺，講說縱橫，對三藏的奧義通達，世人稱他為義龍（Yilong）。當時智者顗（Zhiyi）禪師說法，慧榮（Hui Rong）特意前來提問。多次展開論證，引經據典，提出的難題像泉水一樣涌出。顗（Zhiyi）禪師解答時，言辭鋒利，事理清晰明瞭。慧榮（Hui Rong）原本很自負，舞動著扇子，結果扇子便掉在地上。顗（Zhiyi）對慧榮（Hui Rong）說：『禪定的力量不可輕視啊。』當時大眾嘲笑慧榮（Hui Rong）說：『向來的義龍（Yilong）如今成了伏地的鹿。扇子既然掉在地上，用什麼來遮羞呢？』慧榮（Hui Rong）非常慚愧地退下了。
法進施體（Fajin Shiti） 僧
【English Translation】 English version: Head. He was strictly guarded. Knowing he had no way out, he single-mindedly recited the name of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion). At night, he suddenly noticed that those guarding the wheels were all fast asleep, and the prison door suddenly opened. Da thus walked out. At dawn, the pursuing cavalry searched everywhere. Da hid in the grass, but the horses did not step on the grass. Da was unharmed in the grass and thus escaped the disaster.
Nanda (Nanda). A man from the Western Regions. His behavior was strange and unconventional, and his respect and arrogance were inconsistent. Entering the territory of Shu, he traveled with three young nuns. Sometimes he would sing wildly when drunk, and sometimes he would gather people to preach. The garrison general of Shu greatly disliked him and severely rebuked Nanda. Nanda said, 'These three nuns are skilled in singing and dancing.' The garrison general was pleased and kept them for the night, setting up a feast to drink together. Nanda then gave his clothes to the three nuns, applied powder and rouge to them, and had them sit together to enjoy themselves. Their charming demeanor and smiles were unparalleled in the world. When they were halfway through drinking, Nanda said, 'May I ask the three nuns to dance?' The nuns then danced, and their dances were all exquisite. Nanda said that they had contracted 'women's wind evil,' so he took the garrison general's knife and chopped off the heads of the three nuns, and blood flowed for several feet. The garrison general was greatly shocked, and those around him tied him up. Nanda said, 'Don't panic.' Looking at the three nuns, they were actually bamboo staffs, and the blood was the wine they had just drunk. ('The world displayed their beauty,' it is suspected that it should be 'the world extinguished their beauty.' The Youyang Zazu records this incident, saying that after the three nuns sat down, they flirted and laughed, and their demeanor was unparalleled.)
Fayuan Lvhu (Fayuan, Tiger of the Vinaya) Hui Rong Yilong (Hui Rong, Dragon of Righteousness)
Fayuan (Fayuan) was a man of the Sui Dynasty (581-618 AD), not the Fayuan (Fayuan) of the previous Song Dynasty. Fayuan (Fayuan) was proficient in the Vinaya Pitaka (the collection of monastic rules), which was widely spread in Dongxia (ancient name for China), and his interpretations of its meaning were very thorough. His eloquence was superb, and no one could match him. At that time, he was known as the Lvhu (Tiger of the Vinaya).
Hui Rong (Hui Rong) lived in Zhuangyan Temple in Yuxue during the Chen Dynasty (557-589 AD). He lectured extensively and was well-versed in the profound meanings of the Tripitaka (the three baskets of Buddhist scriptures). People called him Yilong (Dragon of Righteousness). At that time, when Chan Master Zhiyi (Zhiyi) was preaching, Hui Rong (Hui Rong) came specifically to ask questions. He repeatedly launched arguments, citing scriptures and allusions, and the difficult questions he raised flowed like a spring. When Master Zhiyi (Zhiyi) answered, his words were sharp, and the principles were clear and obvious. Hui Rong (Hui Rong) was originally very conceited, waving his fan, but the fan fell to the ground. Zhiyi (Zhiyi) said to Hui Rong (Hui Rong), 'The power of Samadhi (meditative concentration) should not be underestimated.' At that time, the crowd mocked Hui Rong (Hui Rong), saying, 'The former Yilong (Dragon of Righteousness) has now become a prostrate deer. Since the fan has fallen to the ground, what will you use to cover your shame?' Hui Rong (Hui Rong) retreated in great shame.
Fajin Shiti (Fajin Shiti) Monk
富劃胸
法進。以習誦為業。屬宋代饑荒國蓄稍竭。進屢屢求乞以救飢餓。后無處可求。乃凈浴取刀及鹽至餓人所聚之處。次第授與法言。掛衣著樹投身餓者前曰。施汝共食。眾雖餓困猶義不忍。進即自割肉拄鹽與啖之。皮都盡。語餓者。若國王來。可以我骸骨奉之。果不逾時宋帝聞而來看。君民號泣。乃施麥三百斛以救餓者。(為業下。一有時字。若國王。上有曰字)
僧富。高陽人。少在俗將。家貧。常勤學業。採薪為燭以照讀書。后與習鑿齒同詣道安講。席因而大悟。為僧之後潛形野外。時村中有群劫得一小兒。欲取心肝解神。富於路遇劫。具問其事。因脫衣以易小兒。群劫不許。富曰大人五臟可用否。劫曰亦好。富曰。會須一死。死濟於人。雖死猶生。即取劫刀劃胸至臍。群劫大驚。即送小兒還其家。路人見富如此。以針縫其腸。用藥封。久后得差也。
釋氏蒙求 卍新續藏第 87 冊 No. 1623 釋氏蒙求
釋氏蒙求 下冊
霅水 講學沙門 靈操 撰
(錫)琳祜會郊 可育面壁
慧琳。武德年中潛伏草野。一日忽逢楊祜。師相見之後。坐于郊野言笑如舊。各曰與師別來經於八百年矣。於時人皆傳說。莫測其神。
慧可．道育。隨達磨禪
【現代漢語翻譯】 現代漢語譯本 富劃胸
法進，以誦經為職業。正值宋朝（公元420年-479年）發生饑荒，國家儲備稍微枯竭。法進多次乞討以救濟飢餓的人。後來無處可求，於是洗凈身體，拿著刀和鹽到飢餓的人聚集的地方，依次遞給他們，然後脫下衣服掛在樹上，投身到飢餓的人面前說：『拿我的肉去吃吧。』眾人雖然飢餓困頓，但仍然因為道義而不忍心。法進就自己割下肉，蘸著鹽給他們吃。皮肉都割盡后，告訴飢餓的人：『如果國王來了，可以用我的骸骨獻給他。』果然沒過多久，宋朝皇帝聽說了這件事，前來看望。君臣百姓號啕大哭，於是拿出三百斛麥子來救濟飢餓的人。（『為業』下，有時字。『若國王』上，有『曰』字）
僧富，高陽人。年輕時是俗家將領，家境貧寒，常常勤奮學習。砍柴當蠟燭來照明讀書。後來和習鑿齒一同去道安法師那裡聽講，因此而大徹大悟。出家為僧之後，隱居在野外。當時村裡有一夥強盜抓到一個小孩，想要取出他的心肝來祭神。僧富在路上遇到強盜，詳細詢問了事情的經過，於是脫下自己的衣服來換那個小孩。強盜們不同意，僧富說：『大人的五臟可以用嗎？』強盜說：『也可以。』僧富說：『反正都要死，用我的死來救濟別人，即使死了也像活著一樣。』於是拿起強盜的刀劃開胸膛直到肚臍。強盜們大驚失色，立刻把小孩送回了他家。路人看到僧富這樣，用針縫合了他的腸子，用藥敷上，很久以後才痊癒。
釋氏蒙求 卍新續藏第 87 冊 No. 1623 釋氏蒙求
釋氏蒙求 下冊
霅水 講學沙門 靈操 撰
（錫）琳祜會郊 可育面壁
慧琳，在武德年間（公元618年-626年） 潛伏在鄉野。一天忽然遇到楊祜（人名）。師徒相見之後，坐在郊外談笑如舊。各自說和老師分別已經有八百年了。當時人們都這樣傳說，無法測度其中的玄妙。
慧可（人名），道育（人名）。跟隨達磨（菩提達摩的簡稱，佛教禪宗的始祖）修習禪法。
【English Translation】 English version Fu Cuts His Chest
Fa Jin made reciting scriptures his profession. During the Song Dynasty (420-479 AD), there was a famine, and the national reserves were nearly exhausted. Fa Jin repeatedly begged for food to save the starving. Later, having nowhere else to beg, he purified himself with a bath, took a knife and salt to where the starving people were gathered, handed them out one by one, took off his clothes, hung them on a tree, and threw himself before the starving people, saying, 'Eat my flesh.' Although the people were hungry and exhausted, they were morally unwilling to do so. Fa Jin then cut off his own flesh, dipped it in salt, and gave it to them to eat. When all the skin and flesh were gone, he told the starving people, 'If the king comes, you can offer him my bones.' Sure enough, before long, the Song Emperor heard of this and came to see him. The ruler and his people wept bitterly, and he provided three hundred hu (a unit of measurement) of wheat to save the starving. (Under 'profession,' there is sometimes the word 'shi'. Above 'If the king,' there is the word 'said.')
Monk Fu was from Gaoyang. In his youth, he was a secular general from a poor family, and he often studied diligently. He used firewood as candles to illuminate his reading. Later, he went with Xi Zaochi to listen to Dao An's lectures, and as a result, he had a great enlightenment. After becoming a monk, he lived in seclusion in the wilderness. At that time, a group of robbers in a village captured a child, intending to take out his heart and liver to appease the gods. Fu encountered the robbers on the road and inquired about the matter in detail. He then took off his own clothes to exchange for the child. The robbers refused, and Fu said, 'Can an adult's internal organs be used?' The robbers said, 'They are also good.' Fu said, 'Since I must die anyway, using my death to help others is like living even in death.' He then took the robber's knife and cut open his chest to his navel. The robbers were greatly shocked and immediately sent the child back to his home. People on the road saw Fu like this and sewed up his intestines with needles and applied medicine. After a long time, he recovered.
Shih's Primer 卍 New Continued Collection, Volume 87, No. 1623, Shih's Primer
Shih's Primer, Volume Two
Zhaoshui, lecturing Shramana, Lingcao, compiled
(Tin) Lin Hu Meets in the Suburbs, Ke Yu Faces the Wall
Hui Lin, during the Wude years (618-626 AD), lived in seclusion in the countryside. One day, he suddenly met Yang Hu (person's name). After the master and disciple met, they sat in the suburbs and talked and laughed as before. Each said that they had been separated from the teacher for eight hundred years. At that time, people all said this, and it was impossible to fathom the mystery.
Hui Ke (person's name), Dao Yu (person's name). Followed Da Mo (short for Bodhidharma, the founder of Zen Buddhism) to practice Chan.
師居於少室山。七八年間供侍達磨。磨乃授與可．育二師面壁之觀。世皆云少林面壁七年。禪法東興達磨為始。(七八年。傳作四五年)
(易)法開善醫 曇遷妙易
法開。善諸經律。義解過人。又能醫術。常乞食京師。值一家婦人在草危急。眾治無驗。開曰此易治爾。主人正殺羊已畢。欲以淫祀。開取少羊膜作羹進竟。因氣針之。須臾兒出。又晉陞平中孝宗有疾。詔開醫治。開候脈不肯進藥。康后令曰。帝小有不安。開公辭憚不進藥餌。宜收付廷尉。俄而帝崩。方驗甚妙也。
曇遷。世家貴重。十三隨舅氏齊中散大夫權會。博學典墳而妙達周易。會乃授遷易象。時有一嫗失物。就會作卦。得之無象。令遷辨之。遷應聲曰。若如卦判。定失金釵。嫗驚喜曰實如所辨。遷曰。兌是金位。字腳兩垂。似金釵爾。會曰更審盜者。遷曰。失者是西家白色女子。奉口總角。可年十五六者盜。嫗便推覓乃得。果如所言。會問其故。遷曰。兌是西方少女之位。五色分方西為白也。兌字上兩點表總角之象。尖形表奉口之相也。會乃重之。(奉口。疑當作唪口。音奉。口之高貌也。或分唪字以為奉口之字歟)
(錫)僧淵架橋 隱峰擲錫
僧淵。家本巨富。淵初生時。天雨錢于淵家內。蜀人怪之。淵及
【現代漢語翻譯】 現代漢語譯本 師父住在少室山。七八年間侍奉達磨（Bodhidharma）。達磨（Bodhidharma）於是將面壁的觀法傳授給慧可（Huike）、僧稠（Sengchou）二位禪師。世人都說少林寺面壁七年，禪法在東方興起，從達磨（Bodhidharma）開始。（七八年，有的版本寫作四五年）
（易學）法開擅長醫術，曇遷精通易理
法開，精通各種經律，對經義的理解超過常人，而且擅長醫術。他經常在京城乞食。有一次遇到一家婦人難產危急，眾人醫治無效。法開說這很容易治療。主人正殺羊完畢，想要用羊祭祀。法開取少量羊膜做成羹給產婦吃下，然後用氣針進行治療。一會兒，嬰兒就出生了。又在晉朝昇平年間（357-361）孝宗皇帝生病，下詔讓法開醫治。法開診脈后不肯進藥。皇帝康復后責令說：『朕稍微有些不適，法開公推辭不進藥，應該交付廷尉治罪。』不久皇帝駕崩，才驗證法開的醫術非常高妙。
曇遷，出身于顯貴家族。十三歲時跟隨舅舅齊國的中散大夫權會。博學經典，精通《周易》。權會於是將易象傳授給曇遷。當時有一位老婦人丟失了東西，權會用《周易》占卜，得到的卦象沒有顯示任何線索。讓曇遷辨別，曇遷立刻說：『如果按照卦象判斷，一定是丟失了金釵。』老婦人驚喜地說確實如此。曇遷說：『兌是金的位置，字形兩邊下垂，像金釵的樣子。』權會說：『再推斷盜竊者。』曇遷說：『盜竊者是西邊一家白面板的女子，梳著雙髻，大概十五六歲。』老婦人尋找後果然找到了，完全如曇遷所說。權會問他原因，曇遷說：『兌是西方少女的位置，五色分方西方是白色。兌字上面的兩點表示雙髻的形象，尖形表示嘴巴的樣子。』權會因此非常器重他。（奉口，懷疑應當寫作唪口。音奉，嘴巴高高的樣子。或許將唪字拆分為奉口二字）
（神異）僧淵架橋，隱峰擲錫
僧淵，家境原本非常富有。僧淵出生時，天降錢雨在他家。蜀地的人們對此感到奇怪。僧淵長大后
【English Translation】 English version The master resided at Mount Shaoshi. For seven or eight years, he served Bodhidharma. Bodhidharma then imparted the contemplation of wall-gazing to Masters Huike and Sengchou. The world says that the seven years of wall-gazing at Shaolin marked the beginning of the eastward flourishing of Chan Buddhism, starting with Bodhidharma. (The 'seven or eight years' is sometimes written as 'four or five years'.)
(Yi) Fakai was skilled in medicine; Tanqian was adept at Yi (易, The Book of Changes)
Fakai was proficient in various sutras and vinayas, with an understanding of their meanings surpassing ordinary people. He was also skilled in medicine. He often begged for food in the capital. Once, he encountered a woman in a family who was in critical condition due to a difficult childbirth, and all treatments had failed. Fakai said, 'This is easy to treat.' The master had just finished slaughtering a sheep, intending to use it for sacrifice. Fakai took a small amount of sheep membrane, made it into a soup, and fed it to the woman. Then, he treated her with qi acupuncture. In a short while, the baby was born. Later, during the Shengping era (357-361) of the Jin Dynasty, Emperor Xiaozong fell ill and issued an edict for Fakai to treat him. After taking the emperor's pulse, Fakai refused to administer medicine. After the emperor recovered, he rebuked Fakai, saying, 'I felt slightly unwell, and Master Fakai declined to administer medicine. He should be handed over to the Court of Justice for punishment.' Soon after, the emperor passed away, which proved Fakai's medical skills were truly remarkable.
Tanqian came from a distinguished family. At the age of thirteen, he followed his uncle, Quan Hui, a high-ranking official in the Qi state. He was learned in the classics and proficient in the Book of Changes. Quan Hui then taught Tanqian the images of the Book of Changes. At that time, an old woman lost something, and Quan Hui used the Book of Changes to divine, but the resulting hexagram showed no clues. He asked Tanqian to interpret it. Tanqian immediately said, 'If judged according to the hexagram, she must have lost a gold hairpin.' The old woman was surprised and said that it was indeed so. Tanqian said, 'Dui (☱) is the position of gold, and the shape of the character droops on both sides, resembling a gold hairpin.' Quan Hui said, 'Further deduce the thief.' Tanqian said, 'The thief is a fair-skinned woman from a family to the west, wearing double buns, about fifteen or sixteen years old.' The old woman searched and found her, exactly as Tanqian had said. Quan Hui asked him the reason, and Tanqian said, 'Dui is the position of a young woman in the west, and in the five colors, the west is white. The two dots above the character Dui represent the image of double buns, and the pointed shape represents the appearance of the mouth.' Quan Hui therefore greatly valued him. (奉口 (Feng Kou), it is suspected that it should be written 唪口 (Feng Kou). Pronounced Feng, meaning the appearance of a high mouth. Perhaps the character 唪 (Feng) is divided into the two characters 奉口 (Feng Kou).)
(Miraculous) Monk Yuan built a bridge; Yin Feng threw his staff
Sengyuan's family was originally very wealthy. When Sengyuan was born, it rained money in his house. The people of Shu found this strange. When Sengyuan grew up
長立。神氣異常。乃令入道。大習禪法。淵見蜀綿水波濤莫測。沒溺者眾。欲于南路架起飛橋。才出此言。機事盛集。昔諸葛武侯指江內架七星橋。造三鐵錞以打橋柱。用訖投江。淵架橋次。欲打其柱。鐵錞自然浮水而至。及橋成。忽然而溺。
隱峰。幼修道行。居止五臺。后因出山路接淮西。值吳元濟兵戈違拒王命。官軍與賊交戰未決勝負。峰謂眾曰。我去解其殺戮。乃擲錫空中飛身而去。屆兩陳之上。戰士各觀空中神僧飛騰。盡乃抽戈匣刃。驚怪而退焉。
(陌)寧師食荷 僧喜啖石(翻譯集作僧善)
寧師者。亡其名。以姓呼之。常居山野學道。一日忽死。經三日而蘇。眾驚怪問之。答曰。我入冥間見諸地獄相狀。有一判官謂吾曰。和尚有壽而無祿。乃令使者引入諸司。有一吏檢核曰。和尚只有干荷葉三石在。因書于簿。乃放歸山。從此還魂后。唯食干荷乃度旦夕。秦隴之人號入冥和尚。頻請入冥觀其善惡。
僧喜。住馬頭山修習禪觀。后忽疾篤。告弟子曰。吾患腸中冷結。昔少年時居山學習。糧食都盡唯啖小石子用充旦夕。因而成病。吾死後可破腹看之。驗吾啖石爾也。
(錫)智巖能軍 慧琎健敵
智巖。姓華氏。少有武略。威猛難敵。大業中。偽鄭諸國兵鋒競起。
【現代漢語翻譯】 現代漢語譯本： 長立，神采氣度異於常人，於是讓他出家修行，認真學習禪法。淵法師看到蜀地綿水水流湍急，很多人被淹死，想要在南路架起一座飛橋。剛一說出這個想法，各種有利條件就聚集起來。過去諸葛武侯（三國時期蜀漢丞相）曾在江中建造七星橋，製造了三個鐵錞（古代一種打樁工具）來打橋柱，用完后就投入江中。淵法師架橋時，想要打橋柱，鐵錞自然地從水面浮上來。等到橋樑建成，淵法師卻忽然溺水而亡。
隱峰禪師，從小修行，住在五臺山。後來因為出山，在路上遇到淮西的軍隊。當時吳元濟（唐朝藩鎮將領）的軍隊違抗王命，官軍與叛軍交戰，勝負未分。隱峰禪師對眾人說：『我去解除這場殺戮。』於是將錫杖擲向空中，飛身而去。到達兩軍陣前，戰士們都看到空中神僧飛騰，都放下武器，收起刀刃，驚恐地退卻了。
寧師吃荷葉，僧喜吃石頭
寧師，失去了他的名字，人們用他的姓氏來稱呼他。他經常居住在山野中修道。有一天忽然死去，過了三天又甦醒過來。眾人驚奇地詢問他，他回答說：『我進入陰間，看到了各種地獄的景象。有一個判官對我說：和尚有壽命卻沒有福祿。』於是讓使者帶他參觀各個部門。有一個小吏查閱檔案說：『和尚只有三石（古代容量單位）干荷葉的福報。』因此記錄在簿子上，然後放他回到山中。從此還魂后，只吃干荷葉來度日。秦隴一帶的人稱他為入冥和尚，經常請他入冥間觀看人們的善惡。
僧喜，住在馬頭山修行禪觀。後來忽然得了重病，告訴弟子說：『我患了腸中冷結的病。過去少年時住在山中學習，糧食都吃完了，只能吃小石子來充飢，因此得了這個病。我死後可以剖開我的肚子看看，驗證我吃石頭的事情。』
智巖善於用兵，慧琎勇猛抗敵
智巖，姓華，年少時就有軍事才能，威猛難以抵擋。大業年間（隋煬帝年號，605-618），偽鄭（王世充建立的政權）等各國的軍隊紛紛起兵。
【English Translation】 English version: Changli possessed extraordinary spirit and demeanor. Consequently, he was initiated into the monastic order and diligently studied Chan Buddhism. Master Yuan observed the treacherous currents of the Mian River in Shu, where many drowned. He desired to construct a flying bridge on the southern route. As soon as he voiced this intention, favorable circumstances converged. In the past, Zhuge Wuhou (Prime Minister of Shu during the Three Kingdoms period) had built the Seven Stars Bridge in the river, forging three iron pestles to drive the bridge pillars, which were then cast into the river after use. When Master Yuan was building the bridge and sought to drive the pillars, the iron pestles naturally floated to the surface. However, upon the bridge's completion, Master Yuan suddenly drowned.
Chan Master Yin Feng cultivated the Way from a young age, residing on Mount Wutai. Later, while traveling down the mountain, he encountered the Huai Xi army. At the time, Wu Yuanji's (a Tang Dynasty military governor) troops were defying imperial orders, and the government forces were engaged in battle with the rebels, with no clear victor. Master Yin Feng said to the assembly, 'I will go and resolve this slaughter.' Thereupon, he cast his staff into the air and flew away. Arriving above the two armies, the soldiers all beheld a divine monk soaring in the sky. They all laid down their weapons, sheathed their blades, and retreated in astonishment.
Master Ning Eats Lotus Leaves, Monk Xi Eats Stones
Master Ning, whose given name is lost, was addressed by his surname. He often dwelled in the mountains and fields, studying the Way. One day, he suddenly died, only to revive after three days. The assembly, astonished, questioned him. He replied, 'I entered the underworld and witnessed the various realms of hell. A judge said to me, 'The monk has longevity but lacks fortune.' He then instructed a messenger to lead me through the various departments. A clerk examined the records and said, 'The monk only has three shi (an ancient unit of volume) of dried lotus leaves as his fortune.' This was recorded in the ledger, and then he was released back to the mountain. From then on, after returning to life, he only ate dried lotus leaves to sustain himself. The people of Qin and Long called him the Underworld Monk, frequently inviting him to observe the good and evil in the underworld.
Monk Xi resided on Mount Matou, practicing Chan meditation. Later, he suddenly fell gravely ill and told his disciples, 'I suffer from a cold accumulation in my intestines. In my youth, while living and studying in the mountains, when all the grain was exhausted, I could only eat small stones to fill my stomach, and thus I developed this illness. After my death, you may dissect my abdomen to verify that I ate stones.'
Zhiyan is Skilled in Military Affairs, Huijin is Brave Against the Enemy
Zhiyan, whose surname was Hua, possessed military talent from a young age, and was fierce and difficult to oppose. During the Daye era (reign of Emperor Yang of Sui, 605-618), the armies of the pseudo-Zheng (regime established by Wang Shichong) and other states rose in rebellion.
大將軍黃國公以行征伐。公曰非華將軍無以御之。時偽鄭人馬具全。按轡揚鞭以槍剟地。厲聲曰。若能㧞得。方共決焉。巖乃跨馬以腋挾槍而走。表與之交刃盡。生破巖。擒之。須臾乃放。因此感悟出家。大曉三藏之教。
慧琎。七歲出家。偏明律部。時大業中居野外禪定寺。夕有賊軍競來劫。琎乃集眾設戰樓以防擬之。於時軍兵張旗十里。村落盡劫。殺者眾。琎乃入陳。其賊群莫敢當鋒。賊各執琎手曰健道人也。善能戰敵也。(偏明。疑當作從彳普遍之字)
(［麻］)世高化蟒 明琛變蛇
安清。字世高。安息王之太子。廣集墳典。大有知見。王薨便當嗣位。清乃潛形出家。備曉經論。前身之事一一自知。晉靈之末洛陽兵亂。乃過廬山謂眾曰。吾去度昔年同學。行至䢼亭湖廟。大有靈聖。商旅往禱之。神乃降祝曰。舫有沙門。可更請上。清乃造廟。神曰。吾昔與師俱出家學道。多行佈施而多嗔怒。今為䢼亭神。周𢌞千里皆吾所治。此身復蟒蛇。滅后當入地獄。清曰何不現形。蟒遂忽現。下淚如雨。謂清曰。愿師化度。吾有絹千匹並雜寶等可為造寺。令生善處。清即取物引去。其蟒登山而望。欲歸豫章造寺。至晚有一少年上舫跪清前曰。䢼亭神已離惡形矣。其廟即無靈應。人于山西見死蟒一條。
【現代漢語翻譯】 現代漢語譯本 大將軍黃國公率軍征討。黃國公說，如果沒有非華將軍，就無法抵禦敵人。當時偽鄭的軍隊人馬裝備齊全，他們按著韁繩，揚起鞭子，用槍刺地，大聲說：『如果能拔出這槍，就來決一勝負。』巖於是騎馬用腋窩夾著槍跑開，非華將軍與他交戰，很快就擊敗了巖，並擒獲了他。但不久之後又將他釋放。巖因此受到感悟而出家，通曉了三藏（Tripitaka）的教義。
慧琎，七歲出家，精通律部（Vinaya）。大業年間（605-618）居住在野外的禪定寺。晚上有盜賊軍隊前來搶劫。慧琎於是召集眾人設定戰樓來防備他們。當時軍隊張旗綿延十里，村莊都被搶劫，被殺的人很多。慧琎於是進入敵陣，盜賊們沒有敢於抵擋他的鋒芒。盜賊們各自抓住慧琎的手說：『這是個勇猛的道人啊，善於作戰。』（偏明，懷疑應當寫作從彳的普遍的『遍』字）
（［麻］）世高化解蟒蛇，明琛轉變蛇身。
安清，字世高，是安息國（Parthia）的太子。他廣泛收集典籍，很有見識。國王去世后，他本應繼承王位。安清於是隱姓埋名出家，精通經論。他對自己前世的事情一一知曉。晉靈帝末年（公元424年），洛陽發生戰亂。安清於是前往廬山，對眾人說：『我要去度化我往年的同學。』他走到䢼亭湖的廟宇，那裡非常靈驗。商人們經常前往祈禱。神降下神諭說：『船上有沙門（Sramana），可以請他上來。』安清於是來到廟裡。神說：『我過去和您一起出家學道，雖然經常佈施但卻經常發怒，現在成了䢼亭神，方圓千里都是我所管轄的。這身軀是蟒蛇，死後將墮入地獄。』安清說：『為什麼不顯現你的形體？』蟒蛇於是忽然顯現，流淚如雨。對安清說：『希望師父您能度化我。我有一千匹絹和雜寶等，可以用來建造寺廟，讓我能轉生到好的地方。』安清於是取走了財物離開。蟒蛇登山眺望。安清想要前往豫章建造寺廟，到了晚上，有一個少年登上船，跪在安清面前說：『䢼亭神已經脫離了惡形了。那座廟已經沒有靈驗了。』人們在山西看到一條死蟒。
【English Translation】 English version Great General Huang Guo Gong led troops to conquer. Guo Gong said that without General Fei Hua, they would not be able to resist the enemy. At that time, the army of the pseudo-Zheng was fully equipped. They held the reins, raised their whips, and stabbed the ground with their spears, loudly saying, 'If you can pull out this spear, then let's have a decisive battle.' Yan then rode his horse, tucked the spear under his arm, and ran away. General Fei Hua fought with him and quickly defeated and captured him. But soon after, he released him. Yan was thus inspired to become a monk and became proficient in the teachings of the Tripitaka (Three Baskets).
Hui Jin became a monk at the age of seven and was proficient in the Vinaya (Discipline). During the Daye era (605-618 AD), he lived in the Chanding Temple in the wilderness. One evening, a bandit army came to rob. Hui Jin then gathered the people and set up battlements to defend against them. At that time, the army spread flags for ten miles, and the villages were all robbed, and many people were killed. Hui Jin then entered the enemy formation, and the bandits did not dare to resist his advance. The bandits each grabbed Hui Jin's hand and said, 'This is a brave Daoist, good at fighting.' (偏明, 'pian ming', it is suspected that it should be written as '遍', 'bian', a character with the radical 彳, meaning 'universal')
(［麻］) Shi Gao transformed the python, Ming Chen transformed into a snake.
An Qing, styled Shi Gao, was the crown prince of the Kingdom of Parthia (Anxi). He widely collected classics and had great knowledge. After the king died, he was supposed to inherit the throne. An Qing then went into hiding and became a monk, becoming proficient in scriptures and treatises. He knew everything about his past lives. At the end of the reign of Emperor Ling of Jin (424 AD), there was war in Luoyang. An Qing then went to Mount Lu and said to the crowd, 'I am going to save my classmate from a past life.' He went to the temple at Quting Lake, which was very efficacious. Merchants often went there to pray. The god descended and said, 'There is a Sramana (monk) on the boat, you can invite him up.' An Qing then came to the temple. The god said, 'I used to be a monk with you, practicing the Dao, often giving alms but often being angry. Now I am the god of Quting, and I govern a thousand miles around. This body is a python, and after death, I will fall into hell.' An Qing said, 'Why don't you show your form?' The python then suddenly appeared, shedding tears like rain. He said to An Qing, 'I hope that you, Master, can save me. I have a thousand bolts of silk and miscellaneous treasures, which can be used to build a temple so that I can be reborn in a good place.' An Qing then took the items and left. The python climbed the mountain and looked out. An Qing wanted to go to Yuzhang to build a temple. In the evening, a young man boarded the boat and knelt before An Qing, saying, 'The god of Quting has already left the evil form. That temple is no longer efficacious.' People saw a dead python in Shanxi.
長十里餘。今潯陽蛇村是也。(晉靈。當作漢靈也)。
魏明琛。大有學問。辯說宏博。初著蛇勢法大行東州。其法若葛亮陣圖也。時潞州上邑欲弘法華。乃往巖州林慮縣請一講僧歸講法華。琛與其舊識聞而往難之。此僧見琛義辯縱橫中心戰灼。乃以情禮告于琛曰。此邑初信佛經。諸士傾心。愿大法師共相成贊。敢上獻法師絹十匹。琛受之。明日高座欲聽一講。其僧彌怖。及講次。琛束絹入堂謂眾曰。昨日高座法師以絹相贈請不論義。然佛法宏奧須分邪正。遂與論義。琛辯說不如其僧。兼義解不通。眾皆大笑。琛即出邑。共伴二人心憤氣噎。累日羞吒。遂登一山樹下謂伴曰。我今煩熱。恐變作蛇。便解衣露身。長展兩足。忽變蛇形。一伴上樹避之。乃謂二伴曰。悔作蛇論。果至如此。其伴大駭。走至鄴下說之。(一伴。疑當作二伴)。
法持白竹 道愻靈華
法持。少入空門。調明禪理。后臨終之日。令眾可露我骸于松下喂諸鳥獸。終后忽見空中神幡數首從西來迎。其院竹林周𢌞郁翠。於時色皆變白。
道愻。落髮以來大明經論。后居山野習學佛典。年老乃終於山。陳死在於峰頂經夕。忽有靈華周匝其側。從地涌出莖長二尺。色相鮮榮。時有獵人不信。求見此華。其華已滅。乃哭曰。生不蒙
【現代漢語翻譯】 現代漢語譯本： 長十餘里。現在潯陽的蛇村就是這裡。（晉靈，應當是漢靈（公元前156年-公元前149年））。 魏明琛，學問淵博，辯才宏大。最初撰寫《蛇勢法》，在東州一帶廣為流傳。他的方法類似於葛亮的陣圖。當時潞州的上邑想要弘揚《法華經》，於是前往巖州林慮縣請一位講經僧人回來講解《法華經》。魏明琛與這位僧人是舊識，聽聞此事後前去辯難。這位僧人見魏明琛義理辯論縱橫，內心感到恐懼，於是以情理告知魏明琛說：『這個地方剛剛開始信仰佛經，各位士人都傾心向往。希望大法師您能共同贊成和幫助。我願意獻上十匹絹給法師。』魏明琛接受了。第二天，僧人在高座上準備講經，非常害怕魏明琛來辯難。等到講經的時候，魏明琛拿著絹進入佛堂對眾人說：『昨天高座上的法師贈送我絹，請我不要辯論義理。然而佛法宏大深奧，必須分清邪正。』於是與僧人辯論義理。魏明琛辯論不如那位僧人，而且義理解釋不通，眾人都大笑。魏明琛隨即離開上邑，與他同行的兩個人心中憤恨，氣得說不出話，連續幾天都感到羞愧。於是登上山，在一棵樹下對同伴說：『我現在感到煩熱，恐怕要變成蛇。』便解開衣服，露出身體，伸長雙腳，忽然變成蛇形。一個同伴爬到樹上躲避。魏明琛對兩個同伴說：『後悔作蛇論，果然到了這種地步。』他的同伴非常害怕，跑到鄴下述說此事。（一個同伴，懷疑應當是兩個同伴）。 法持白竹，道愻靈華。 法持，年少時進入空門，通曉禪理。後來臨終的時候，命令眾人可以將他的骸骨暴露在松樹下餵養鳥獸。去世后忽然看見空中出現幾首神幡從西方來迎接。他所在的寺院竹林四周鬱鬱蔥蔥，當時顏色都變成白色。 道愻，自從剃度以來精通經論。後來居住在山野學習佛典。年老后在山中去世。屍體陳放在山峰頂上一夜。忽然有靈華環繞在他身邊，從地裡涌出，莖長二尺，顏色鮮艷。當時有獵人不相信，想要去看這花，花已經消失了，於是哭著說：『活著的時候沒有蒙受。』
【English Translation】 English version: More than ten li in length. The present-day Snake Village of Xunyang is this place. (Jin Ling, should be Han Ling (156 BC-149 BC)). Wei Mingchen was a man of great learning and eloquence. He initially wrote 'The Serpent Formation Method,' which became widely popular in the Eastern Prefecture. His method resembled Zhuge Liang's battle formations. At that time, Shangyi in Luzhou wanted to promote the Lotus Sutra, so they went to Linlu County in Yanzhou to invite a sutra-lecturing monk to return and explain the Lotus Sutra. Wei Mingchen, an old acquaintance of this monk, went to debate with him upon hearing of this. The monk, seeing Wei Mingchen's arguments and debates were profound and far-reaching, felt fear in his heart. So, he told Wei Mingchen with reason and courtesy: 'This place has just begun to believe in Buddhist scriptures, and the scholars are all devoted. I hope that you, Great Dharma Master, can jointly approve and assist. I am willing to offer the Dharma Master ten bolts of silk.' Wei Mingchen accepted it. The next day, the monk was preparing to lecture on the high seat, very afraid that Wei Mingchen would come to debate. When it was time for the lecture, Wei Mingchen entered the hall with the silk and said to the crowd: 'Yesterday, the Dharma Master on the high seat gifted me silk, asking me not to debate the meaning of the doctrine. However, the Buddha's teachings are vast and profound, and it is necessary to distinguish between right and wrong.' So, he debated the doctrine with the monk. Wei Mingchen's arguments were not as good as the monk's, and his interpretation of the meaning was not clear, so everyone laughed. Wei Mingchen then left Shangyi. The two companions who were with him felt resentment in their hearts and were speechless with anger, feeling ashamed for several days. So, they climbed a mountain and said to their companions under a tree: 'I feel hot and bothered now, and I am afraid I will turn into a snake.' Then he undressed, exposed his body, stretched out his feet, and suddenly transformed into the shape of a snake. One companion climbed a tree to avoid it. Wei Mingchen said to his two companions: 'I regret making the serpent argument, and it has indeed come to this.' His companions were very frightened and ran to Ye to tell the story. (One companion, suspected to be two companions). 'Fachi's White Bamboo, Daoxun's Spiritual Flower.' Fachi entered the empty gate at a young age and understood the principles of Chan. Later, on the day of his death, he ordered the crowd to expose his bones under the pine trees to feed the birds and beasts. After his death, suddenly several divine banners appeared in the sky, coming from the west to greet him. The bamboo forest around his temple was lush and green, and at that time, the color all turned white. Daoxun had been proficient in scriptures and treatises since he was ordained. Later, he lived in the mountains and studied Buddhist scriptures. He died in the mountains in his old age. His body was placed on the top of the mountain overnight. Suddenly, spiritual flowers surrounded him, springing from the ground with stems two feet long and bright colors. At that time, a hunter did not believe it and wanted to see the flower, but the flower had disappeared, so he cried and said: 'I did not receive [this blessing] while alive.'
開信。死不蒙華瑞。一何無感。若神道有徴。愿重現靈相。言訖。復地發靈華。獵人乃發信出家也。
童進飲酒 無著啜茶
童進。幼出家。不拘法則。唯愛飲酒。謂人曰。酒可以灌等身也。動上酣醉。遺尿臭穢。人盡輕之。會周武東征愛毒藥。敕瀘州營造毒藥酒。監吏力采蝮頭鐵猩鬵根大蜂野葛鴆羽等數十般。釀以鐵甕。藥成后。著皮衣琉璃障眼方得近之。不爾氣沖致死。藥著人。肉穿壞。進聞之。往監官處求飲。官曰能飲一杯豈非酒士。進曰任多亦飲。便取鐵杓于藥甕中累取飲之。道俗驚怪皆來看。進連取十餘杓飲。都無易色。自嘆曰。今始得一醉爾。人走避之。須臾臥方石上。忽遺尿。所著石皆裂碎。進睡覺如故。
無著。聽習之餘。因游五臺山欲觀聖蹟。遂于金剛窟前望中禮拜。乃于石上坐寐。忽聞叱牛三聲云飲水。乃見一翁古貌。形狀粗丑。短褐曳屨。乃執其手曰。吾從山外。來此求糧。師睡此困邪。著曰否。翁曰。既不睏。何輒睡乎。著曰凡夫昏沉胡可怪哉。翁曰。師若昏沉。可去啜茶乎。乃指精舍。著乃躡躅而隨。至寺門。翁喚均提三聲。有一童子應諾。年可十四五。垂髮齊肩。衣褐。其寺地皆琉璃。堂舍金色。翁踞白牙床。置錦墩令著坐。須臾童子捧二甌茶。對啜畢。擎玳瑁器。
滿中酥酪。各與一匙。著啜而咽之。如有所證。因而明悟豁然矣。(乎乃。疑當作手乃。著乃。一本無乃字)。
慧布論義 法汰破邪
慧布。少投瓊法師出家學師道業解行高明而辯說難敵。后與邈禪師爭論教法。經於三日。在座辨論不絕。邈乃降之。布又來下。時侯景作亂。饑荒累年。布三日不食。至第四日。人以飯微著肉汁覆之遺。而雖腹如火燃。執志不食。
法汰。少與道安同學。大有明悟。身長八尺。風姿端雅。時有沙門道常。頗有才力。常執心無義大行荊土。法汰曰此是邪說應須破之。乃大集名僧令曇一難之。一據經引理辯說縱橫。常乃伏之。明日更集慧遠就席。改難數番。關貴鋒起。常又覺義途差異。將麈尾扣案即未有答。遠曰。不疾而速。杼軸何為。坐者大笑。心無之義從此息焉。(改難。當作攻難。關貴。疑當作問責。道常。傳中作道恒。杼軸。傳中作杼柚。音相通。杼音處。機之行緯者也。俗曰梭者也。與軸字相關。若柚字。橘之類。但音同。當以今文為正也)
(遇)德素少達 慧棱幼悟
慧約。字德素。姓樓。東陽人。母劉氏。因夢人擎金像使吞之。又見紫光繞身。因而有孕。乃生。約年七歲便通書史。乃求出俗。性好幽宗。遍訪名師學習教典。大有明悟。東
【現代漢語翻譯】 現代漢語譯本 滿碗的酥酪，每人給一匙，讓他們啜飲嚥下，好像有所領悟，因而明白醒悟了。（乎乃，懷疑應為『手乃』，著乃，有一個版本沒有『乃』字）。
慧布論義，法汰破邪
慧布，年少時投奔瓊法師出家，學習師道，學識和品行都很高明，辯論時難以匹敵。後來與邈禪師爭論教法，經過三天，在座的辯論不絕。邈禪師最終使慧布降服。當時侯景作亂（548年-552年），連年饑荒，慧布三天沒有吃飯，到第四天，有人用飯稍微沾了肉汁覆蓋著送給他，即使腹中如火燃燒，他堅持不吃。
法汰，年少時與道安一同學習，很有領悟。身長八尺，風度端莊文雅。當時有沙門道常，頗有才力，道常堅持『心無義』的觀點，在荊州一帶盛行。法汰說這是邪說，應該破除它。於是召集眾多名僧，讓曇一與他辯論。曇一根據經書引經據典，辯說縱橫。道常最終認輸。第二天又召集慧遠就座，多次攻難，問責鋒芒畢露。道常也覺得義理途徑差異很大，將麈尾敲擊案幾，一時沒有回答。慧遠說：『不疾而速，杼軸何為？』在座的人大笑。『心無』的義理從此止息。（改難，應為攻難。關貴，懷疑應為問責。道常，傳中作道恒。杼軸，傳中作杼柚，音相通。杼音處，是織布機上穿梭引緯的部件，俗稱梭子，與軸字相關。若柚字，是橘子之類的，只是音同，應當以現在的文字為正確）。
（遇）德素少達，慧棱幼悟
慧約，字德素，姓樓，東陽人。他的母親劉氏，因為夢見有人捧著金像讓她吞下，又看見紫光環繞自身，因而懷孕，就生下了慧約。慧約七歲便通曉書史，於是請求出家。他天性喜歡幽深的宗義，遍訪名師學習教典，大有領悟。東
【English Translation】 English version A bowl full of ghee and cheese was given to each of them, a spoonful at a time, to sip and swallow, as if they had realized something, and thus they understood and awakened. (乎乃, it is suspected that it should be '手乃', 著乃, one version does not have the word '乃').
Huibu's Debate, Fatai's Refutation of Heresy
Huibu became a monk under Dharma Master Qiong at a young age, studying the master's teachings. His knowledge and conduct were outstanding, and his arguments were unmatched. Later, he debated the Dharma with Zen Master Miao for three days, with continuous debates among those present. Zen Master Miao eventually subdued Huibu. At that time, Hou Jing rebelled (548-552 AD), and there were years of famine. Huibu did not eat for three days. On the fourth day, someone brought him rice slightly covered with meat gravy. Even though his stomach was burning like fire, he insisted on not eating it.
Fatai studied with Dao'an in his youth and had great understanding. He was eight feet tall and had an elegant demeanor. At that time, there was a Shramana named Daochang, who was quite talented. Daochang insisted on the doctrine of 'mind is non-existent' (心無義, Xin Wu Yi) which prevailed in the Jing region. Fatai said that this was a heresy and should be refuted. Therefore, he gathered many famous monks and had Tan Yi debate with him. Tan Yi quoted scriptures and reasoned extensively. Daochang eventually conceded. The next day, he gathered Huiyuan to take a seat and launched several attacks, with sharp questioning. Daochang also felt that the path of righteousness was very different. He knocked the horsetail whisk on the table and did not answer for a moment. Huiyuan said, 'Not fast but quick, what is the shuttle for?' Those present laughed. The doctrine of 'mind is non-existent' ceased from then on. (改難, should be 攻難. 關貴, suspected to be 問責. Daochang, in the biography is Daoheng. 杼軸, in the biography is 杼柚, the sounds are similar. 杼 is pronounced chu, it is the part of the loom that shuttles the weft, commonly known as the shuttle, which is related to the word 軸. 若柚字, is like a citrus fruit, but only the sound is the same, the current text should be correct).
(Met) Desu's Early Understanding, Huiling's Childhood Enlightenment
Huiyue, styled Desu, surname Lou, was from Dongyang. His mother, Liu, dreamed that someone was holding a golden statue and made her swallow it, and also saw purple light surrounding her body, and thus she became pregnant and gave birth to Huiyue. At the age of seven, Huiyue was proficient in books and history, so he asked to become a monk. He was naturally fond of profound doctrines, visited famous teachers to study the scriptures, and had great understanding. East
境謠曰。少達妙理樓居士。
慧棱。姓申。屠氏。西陰人。胎中父亡。母乃鞠育。年及三歲。謂母曰兒思愿聞法。母氏憐其孤苦。相從來聽襄陽潤法師講三論。聽后。于文義之間深有解悟。眾乃驚歎。唯求出家。母孤獨。不許。及登八歲。母亡。乃投誕律師出家。大明三藏。
僧慧渡河 安靜登墓
僧慧。在荊州。南陽劉虬立陟屺寺。請慧居之。慧頻至江邊津吏求渡。渡吏迫以舟小未及過之。須臾飛空而過。已見在彼兩岸。津吏大驚。知其聖也。(渡吏。一無渡字也)。
安靜。東遊之次。行達定陶。直問曰。丁居士何在。鄉眾咸曰。終已三載。葬在郊外。靜曰此在家菩薩也。遂往登其墓所。自掘之。於時墓上五色云起。祥瑞可觀。及取其骨。皆作金色。連環若鎖。可五丈許。鏗然向高。靜乃持掛杖頭。別鄉人而去。(向。當作響字)
遂端生蓮 耆域治樹(殊遇切)
遂端。不知何來。為人質直。常誦法華經為業。至於老齒曾無暫罷。后忽跏趺坐而卒。須臾口中出青蓮華七莖。
耆域。天竺人也。至於洛陽大揚教法。朋衡陽大守南陽滕永文。在洛寄居滿水寺。此寺中有思惟樹數十株枯死。域問永文曰樹死幾時。永文答曰積年矣。域即向之咒之。尋便榮發扶郁茂非常。自
【現代漢語翻譯】 現代漢語譯本 境謠說：『年少通達妙理的樓居士。』
慧棱（Hui Leng），俗姓申，屠氏，西陰人。出生前父親就去世了，由母親撫養長大。三歲時，對母親說：『我想要聽聞佛法。』母親憐憫他年幼孤苦，便帶他去聽襄陽潤法師講解《三論》。聽講后，他對文義理解很深，眾人驚歎不已。他一心請求出家，但母親因他孤單不許。到八歲時，母親去世，於是投靠誕律師出家。精通大明三藏。
僧慧渡河，安靜登墓
僧慧（Seng Hui）在荊州，南陽劉虬（Liu Qiu）建立陟屺寺，請慧居住。慧多次到江邊，向津吏請求渡河。津吏因船小，未能及時讓他渡過。一會兒，慧飛身過河，兩岸的人都看見了。津吏大驚，知道他是聖人。（『渡吏』，原文沒有『渡』字）。
安靜（An Jing），在東遊途中，到達定陶，直接詢問：『丁居士在哪裡？』鄉里的人都說：『去世已經三年了，葬在郊外。』安靜說：『這是在家的菩薩啊。』於是前往他的墓地，親自挖掘。當時，墓地上升起五色祥雲，景象祥瑞。挖出他的骨頭，都呈現金色，連環相扣，大約五丈長。發出鏗鏘的響聲，直衝高空。安靜於是拿著掛在杖頭上，告別鄉人離去。（『向』，應為『響』字）。
遂端生蓮，耆域治樹
遂端（Sui Duan），不知從何而來，為人正直，常以誦讀《法華經》為業，直到老年從未停止。後來忽然跏趺坐化而去世。不久，口中生出七莖青蓮花。
耆域（Qiyu），天竺人。來到洛陽，大力弘揚佛法，與衡陽太守南陽滕永文（Teng Yongwen）交好。當時滕永文寄居在洛陽滿水寺。寺中有數十株思惟樹枯死。耆域問滕永文：『樹死了多久了？』滕永文回答說：『多年了。』耆域便對著樹唸咒，隨即樹木便繁榮生長，枝繁葉茂，非常茂盛。
【English Translation】 English version A folk rhyme says: 'Layman Lou, young and insightful into profound principles.'
Hui Leng (慧棱), whose secular surname was Shen (申) and clan name was Tu (屠), was a native of Xiyin (西陰). His father died before he was born, and he was raised by his mother. At the age of three, he said to his mother, 'I wish to hear the Dharma.' His mother, pitying his orphaned state, took him to listen to Dharma Master Run (潤法師) of Xiangyang (襄陽) lecturing on the Three Treatises (三論). After listening, he had a deep understanding of the meaning of the texts, which amazed everyone. He earnestly requested to become a monk, but his mother refused because he was her only support. When he turned eight, his mother passed away, so he sought ordination under Dharma Master Dan (誕律師). He was proficient in the Great Ming Tripitaka (大明三藏).
Monk Hui Crosses the River, An Jing Visits the Tomb
Monk Hui (僧慧) was in Jingzhou (荊州). Liu Qiu (劉虬) of Nanyang (南陽) built Zhiqi Temple (陟屺寺) and invited Hui to reside there. Hui frequently went to the riverbank to ask the ferryman to cross the river. The ferryman, due to the small size of his boat, could not immediately take him across. A moment later, Hui flew across the river, and people on both banks saw him. The ferryman was greatly astonished, knowing that he was a sage. (The original text does not have the word 'ferry' in 'ferryman').
An Jing (安靜), while traveling east, arrived at Dingtao (定陶) and directly asked, 'Where is Layman Ding?' The villagers all said, 'He passed away three years ago and is buried in the suburbs.' An Jing said, 'This is a Bodhisattva at home.' So he went to his tomb and personally dug it up. At that time, five-colored auspicious clouds rose above the tomb, a remarkable sight. When his bones were unearthed, they were all golden, linked together like chains, about five zhang (丈, a unit of length, approximately 3.3 meters) long. They made a resounding noise, soaring high into the sky. An Jing then held them, hanging them on the top of his staff, and bid farewell to the villagers before leaving. (The character 'xiang' (向) should be 'xiang' (響)).
Sui Duan Grows Lotuses, Qiyu Cures Trees
Sui Duan (遂端), it is not known where he came from, was honest and upright, and constantly recited the Lotus Sutra (法華經) as his practice. Even in old age, he never stopped. Later, he suddenly passed away in the lotus position. Soon after, seven blue lotus flowers grew out of his mouth.
Qiyu (耆域), was a native of India (天竺). He came to Luoyang (洛陽) and vigorously promoted the Dharma, befriending Teng Yongwen (滕永文), the governor of Hengyang (衡陽) from Nanyang (南陽). At that time, Teng Yongwen was residing at Manshui Temple (滿水寺) in Luoyang. In this temple, there were dozens of contemplation trees (思惟樹) that had withered and died. Qiyu asked Teng Yongwen, 'How long have the trees been dead?' Teng Yongwen replied, 'For many years.' Qiyu then chanted mantras towards the trees, and soon they flourished, growing lush and verdant.
此人皆嘆異也。
凈度遊獵 玄風張捕
凈度。少遊獵為務。一日射孕鹿墮胎。鹿母衘痛就地䑛子。度因此心悟。便摧弓折矢出家學道。修習禪觀。兼于群經洞達深義。(一日下。有忽字)
傅翕。字玄風。及七歲志性貞堅。一日謂二親曰。數夢升空而行。多諸僕從共無量人爭戰。我常獲勝。后與里人在稽亭張捕為業。籠沉水中祝曰。去者適。止者留。時人以為愚。因遇天竺僧達磨嵩曰。我曾同汝向毗婆尸佛會發誓度生。今兜率宮中衣缽見在。何日當還。不信試臨水觀形狀何如。果見圓光寶蓋滿身。遂辨前因。乃問嵩修道之方。嵩指松山頂曰此可棲身矣。翕後有殊跡。
(尤)僧璨三國 道一九州
僧璨。幼年尚道。遊學為先。天下靈蹟無不參尋。時入齊陳週三國。凡有法肆無虛踐。以三藏教典或演說訓授。或問難徴引。而又博達儒宗。振名四海。自號為三國論師。
道一。少便出塵。貞介不群。神氣宏瞻。從法汰習學。深究內外。后東適山陰講諸經論。於時九州僧尼咸來習聽。時人號曰小一。師為九州都維那。
真表蝦蟆 檀特獼猴
真表。家在金山。世為遊獵。一日逐獸之餘息于田野間。折條柳貫蝦蟆成串置於水中。擬作食調。復入山逐獸。忘其所貫蝦䗫。至
【現代漢語翻譯】 現代漢語譯本： 此人都對此感到驚歎詫異。
凈度放棄遊獵，玄風開始捕魚
凈度，年輕時以遊獵為業。一天，他射中了一隻懷孕的鹿，導致其流產。鹿媽媽忍著疼痛，舔舐著地上的小鹿。凈度因此受到啓發，便摧毀弓箭，出家學道，修習禪觀，並且對各種經典都有深刻的理解。（原文「一日下」后，有「忽」字）
傅翕（Fù xī），字玄風。七歲時，他的志向和品性就非常堅定。一天，他對父母說：『我多次夢見自己升空飛行，有很多僕從和無數人一起爭戰，我經常獲勝。』後來，他與鄉里人在稽亭以捕魚為業。他把魚籠沉入水中，祝禱說：『該走的就走，該留的就留。』當時的人認為他很愚蠢。後來，他遇到了天竺僧人達磨嵩（Dámó Sōng），達磨嵩說：『我曾經和你一起在毗婆尸佛（Vipasyin Buddha）的法會上發誓度化眾生。現在兜率宮（Tusita Heaven）中你的衣缽還在，你什麼時候回去呢？』如果不信，可以試著在水邊觀看自己的形象如何。』傅翕照做，果然看到圓光寶蓋滿身，於是明白了前世的因緣。他便向達磨嵩請教修道的方法。達磨嵩指著松山頂說：『這裡可以棲身。』傅翕後來有不同尋常的事蹟。
僧璨是三國時期的論師，道一是九州的維那
僧璨，從小就崇尚佛道，以遊學為先。天下的靈蹟沒有不參訪尋覓的。他曾進入齊、陳、週三國（南北朝時期）。凡是有講法的場所，沒有不前往的。他用三藏教典或演說訓導，或問難徵引，而且又博通儒家學說，名聲傳遍四海。他自稱為三國論師。
道一，從小就超凡脫俗，品行正直，與衆不同，神采氣度宏大。他跟隨法汰（Fǎ tài）學習，深入研究內外典籍。後來到山陰講解各種經論，當時九州的僧尼都來學習聽講。當時的人稱他為小一。道一法師擔任九州都維那。
真表戲耍蝦蟆，檀特馴養獼猴
真表，家住在金山，世代以遊獵為業。一天，他追逐野獸之後，在田野間休息。他折斷柳條，把蝦蟆串成一串，放在水中，打算用來做菜調味。然後又進山追逐野獸，忘記了他串好的蝦蟆。
【English Translation】 English version: Everyone sighed in amazement at this person.
Jingdu Abandoned Hunting, Xuanfeng Started Fishing
Jingdu (Pure Crossing), in his youth, was devoted to hunting. One day, he shot a pregnant deer, causing it to miscarry. The mother deer, enduring the pain, licked her offspring on the ground. Jingdu was enlightened by this, so he destroyed his bow and arrows, left home to study the Way, practiced meditation, and deeply understood the meaning of various scriptures. (After 'One day,' there is the word 'suddenly' in the original text.)
Fu Xi (Fu Xi), styled Xuanfeng (Mysterious Wind). By the age of seven, his aspirations and character were firm and steadfast. One day, he said to his parents, 'I have often dreamed of ascending into the sky and traveling, with many servants and countless people fighting together, and I always win.' Later, he and the villagers in Jiting made a living by fishing. He submerged the fish trap in the water and prayed, 'Those who should leave, leave; those who should stay, stay.' People at the time thought he was foolish. Later, he met the Indian monk Damo Song (Bodhi Peak), who said, 'I once vowed with you at the assembly of Vipasyin Buddha (Vipasyin Buddha) to liberate sentient beings. Now your robe and bowl are still in Tusita Heaven (Tusita Heaven). When will you return?' If you don't believe me, try looking at your reflection in the water and see what it looks like.' Fu Xi did so, and indeed saw a halo and jeweled canopy covering his body, and thus understood the causes and conditions of his previous life. He then asked Damo Song about the method of cultivating the Way. Damo Song pointed to the top of Song Mountain and said, 'This is a place where you can dwell.' Fu Xi later had extraordinary deeds.
Sengcan was a Philosopher of the Three Kingdoms Period (220-280 AD), Daoyi was the Supervisor of Nine Provinces
Sengcan (Sengcan), from a young age, admired the Buddhist path and prioritized traveling and learning. He visited and sought out all the spiritual sites in the world. He entered the three kingdoms of Qi, Chen, and Zhou (Southern and Northern Dynasties). He attended every place where the Dharma was taught. He used the Tripitaka (Tripitaka) to either lecture and instruct, or to debate and cite, and he was also well-versed in Confucianism, and his name spread throughout the four seas. He called himself the Philosopher of the Three Kingdoms.
Daoyi (Daoyi), from a young age, was extraordinary and detached from the world, with an upright character, different from the crowd, and a grand and far-reaching spirit. He studied with Fatai (Fatai), deeply researching both internal and external scriptures. Later, he went to Shanyin to lecture on various sutras and treatises, and at that time, monks and nuns from the nine provinces came to study and listen. People at the time called him Little Yi. Master Daoyi served as the supervisor of the nine provinces.
Zhenbiao Plays with Toads, Tantra Tames Monkeys
Zhenbiao (Zhenbiao)'s home was in Jinshan, and his family had been hunters for generations. One day, after chasing beasts, he rested in the fields. He broke off willow branches, strung toads into a string, and placed them in the water, intending to use them to flavor his food. Then he went back into the mountains to chase beasts, forgetting the toads he had strung together.
明年春獵次。聞蝦䗫鳴。忽見去年所貫三十許蝦蟆猶活。表於時嘆惋責身曰。苦哉。何為口腹令彼經年受苦。乃解貫放之。便發誓出家入山修道。以身撲地悔前罪。遂剃染為僧。感彌勒菩薩自身授于戒法。地藏菩薩親與䇿發。慈氏躬授三衣道具等。
後魏檀特。身雖出家。而飲酒食肉宛同俗士。狂逸非常。凡言往事皆合人情。周文聞之。降書詔特問事。於時齊神武來寇玉壁。特曰狗豈至龍門耶。果不至龍門而返。又侯景未叛時。特忽提一杖。杖頭刻作獼猴形。令面向西日夜弄之。又索一角弓牽挽。俄而景叛尋復歸梁。時謂作獼猴乃景之兆。
智潤博瞻 曇影風流
智潤。在於襄陽講演。大有聲望。而內外深窮。詞辨宏逸。時人皆稱曰潤法師。博瞻之莫有加之矣。
曇影。神氣爽雋。形貌奇特。于諸教乘解義第一。為秦主姚興禮重。興見影超拔群士。每謂羅什曰。影法師真為此國風流標表之道人矣。
僧朗知盜 法通被囚
晉僧朗。遊方學道。備曉佛乘。兼宗儒典。后與伴共行至於中途。忽告于伴侶曰。公等寺中衣缽。必有盜者將去。同侶不信。共歸寺尋覓。果如其言。
法通。龍泉石樓人。在家之日獨懷異操。唯信釋教。一日忽為二男並二女及妻俱剃髮。勉之入道。便往
【現代漢語翻譯】 現代漢語譯本： 明年春季狩獵的時候，聽到蝦蟆（青蛙）的叫聲。忽然看見去年用繩子串起來的大約三十多隻蝦蟆還活著。他向當時稟告這件事，嘆息惋惜，責備自己說：『真苦啊！為什麼爲了滿足口腹之慾，讓它們經年累月地受苦？』於是解開繩子放了它們。便發誓出家入山修道，以身體撲地懺悔以前的罪過，於是剃髮染衣做了僧人。感應到彌勒菩薩（未來佛）親自為他授戒，地藏菩薩（掌管幽冥世界的菩薩）親自為他策發，慈氏菩薩（彌勒菩薩的別稱）親自授予他三衣（僧侶的法衣）道具等。
後魏（386年-557年）時的檀特，雖然出了家，但飲酒食肉，完全和世俗之人一樣，狂放不羈。凡是說起往事，都符合人情。周文帝聽到這件事，下詔書詢問檀特。當時北齊的神武帝高歡來侵犯玉壁，檀特說：『狗難道能到龍門嗎？』果然沒有到龍門就返回了。又侯景沒有叛亂的時候，檀特忽然提著一根杖，杖頭上刻著獼猴的形狀，讓它面向西邊日夜玩弄。又索要一張角弓拉動。不久侯景就叛亂，隨即又歸順了梁朝。當時的人認為製作獼猴是侯景叛亂的預兆。
智潤博學多聞，曇影風流倜儻
智潤，在襄陽講經說法，很有聲望，而且內外典籍都深入研究，言辭辯論宏大奔放，當時的人都稱他為潤法師，認為他的博學多聞無人能及。
曇影，神采英俊，形貌奇特，對於各種佛教教義的理解是第一位的，被秦主姚興禮遇器重。姚興見曇影超越眾人，常常對鳩摩羅什（著名佛經翻譯家）說：『影法師真是這個國家風流的代表人物啊。』
僧朗預知盜竊，法通被囚禁
晉朝的僧朗，遊歷四方學習佛法，精通佛教教義，兼通儒家經典。後來和同伴一起行走在途中，忽然告訴同伴說：『你們寺廟裡的衣缽，一定有盜賊要去偷。』同伴不相信，一起回到寺廟尋找，果然如他所說。
法通，是龍泉石樓人，在家的時候就懷有與衆不同的操守，只相信佛教。有一天，忽然為兩個兒子、兩個女兒和妻子都剃了頭髮，勉勵他們入道，便前往...
【English Translation】 English version: During the spring hunt next year, he heard the croaking of shrimp frogs (frogs). Suddenly, he saw that the thirty or so shrimp frogs he had strung together last year were still alive. He reported this to the court at that time, sighing and lamenting, blaming himself, saying, 'It is bitter! Why do I let them suffer for years for the sake of satisfying my appetite?' So he untied the string and released them. Then he vowed to leave home and enter the mountains to cultivate the Way, prostrating himself on the ground to repent of his past sins. Then he shaved his head and dyed his robes to become a monk. He was moved by Maitreya Bodhisattva (the future Buddha) personally bestowing the precepts upon him, Ksitigarbha Bodhisattva (the bodhisattva who governs the underworld) personally cutting his hair, and Cishi Bodhisattva (another name for Maitreya Bodhisattva) personally bestowing upon him the three robes (the monastic robes of a monk) and other implements.
During the Later Wei Dynasty (386-557), Tan Te, although he had left home, drank wine and ate meat, completely like a secular person, being extremely unrestrained. Whenever he spoke of past events, they all conformed to human feelings. Emperor Wen of Zhou heard of this and issued an edict to inquire about matters from Tan Te. At that time, Gao Huan, the Divine Martial Emperor of Northern Qi, came to invade Yu Bi. Tan Te said, 'Can a dog reach Longmen?' Indeed, he did not reach Longmen and returned. Also, before Hou Jing rebelled, Tan Te suddenly carried a staff, with the shape of a macaque carved on the head of the staff, making it face west and playing with it day and night. He also asked for a horn bow and drew it. Soon after, Hou Jing rebelled and then returned to the Liang Dynasty. At that time, people thought that making the macaque was a sign of Hou Jing's rebellion.
Zhi Run was learned and knowledgeable, Tan Ying was elegant and refined.
Zhi Run lectured in Xiangyang and had a great reputation. Moreover, he deeply studied both internal and external scriptures. His words and arguments were grand and unrestrained. People at that time all called him Dharma Master Run, believing that his learning and knowledge were unmatched.
Tan Ying was spirited and handsome, with a unique appearance. His understanding of various Buddhist teachings was the best. He was treated with courtesy and respect by Yao Xing, the ruler of Qin. Yao Xing saw that Tan Ying surpassed the crowd and often said to Kumarajiva (famous Buddhist scripture translator), 'Dharma Master Ying is truly a representative of elegance in this country.'
Sang Lang knew about the theft in advance, Fa Tong was imprisoned.
Sang Lang, a monk of the Jin Dynasty, traveled around to study Buddhism, mastering Buddhist teachings and also being proficient in Confucian classics. Later, while traveling with companions, he suddenly told his companions, 'The robes and bowls in your temple will surely be stolen by thieves.' His companions did not believe him. They returned to the temple together to search, and it was indeed as he had said.
Fa Tong was a native of Shilou, Longquan. When he was at home, he had unusual conduct, only believing in Buddhism. One day, he suddenly shaved the heads of his two sons, two daughters, and his wife, encouraging them to enter the Way, and then went to...
山寺棲息。然後自剃頭為僧。人問其故。答曰。我舍枷□鎖。志欲大法興揚爾。後行至本邑。邑長問之。答曰。山客。邑長怒乃囚于獄。不許遊方。通便絕粒。繞獄行道。至夜聞野狐滿邑號叫。人皆不安。邑長怪之曰。獄中必異僧爾。乃放之。通曰。行道正得佛味。如何見放。須臾狐鳴便止。邑人乃安也。(舍枷下一字蠹滅。未知何等字。見文勢。或脫字歟)。
(馬)道生領徒 慧遠結社
竺道生。初入廬山。幽棲十年以求其志。鉆尋經論深究義理。於是名滿天下。宋太祖文帝深加禮重。后領徒千餘人來於吳之虎丘山講授教典。或說曰。生講之次。其山有怪石。聽生之講亦點頭焉。世雖謂生公虎丘點頭之石。而傳文未見爾。
慧遠。幼學經書。神氣雋朗。及年十三遊方學業。內窮三藏外達九經。兼善莊老。與弟慧持皆師安公。后止廬山。時四海名士臻山門。時有劉遺民．豫章．雷次宗．雁門周續之．畢穎之．宗炳．張萊民．張季碩等凡一百二十三人。並棄榮尚寂依止遠公。投習內外。仍于龍泉寺彌陀堂前栽白蓮結凈社。劉遺民等皆著銘記記其事蹟。從晉迄今。天下咸傳遠公蓮社。
主公向驢 永師指馬
慧主。六歲受具。大悟教典。偏持戒律。住始州香林寺。武德之初。陵陽公來臨
【現代漢語翻譯】 現代漢語譯本： 某僧人在山寺棲息，然後自己剃頭出家為僧。有人問他原因，他回答說：『我捨棄枷鎖，立志要讓大法興盛弘揚。』後來他走到本縣，縣長問他是誰，他回答說：『山裡的客人。』縣長生氣，就把他囚禁在監獄裡，不許他四處遊方。僧人於是斷絕飲食，繞著監獄行走。到了晚上，聽到野狐在全縣號叫，人們都很不安。縣長覺得奇怪，說：『監獄裡一定有奇異的僧人。』於是就把他放了。僧人說：『我繞著監獄行走，正感到佛法的滋味，為什麼要放我？』一會兒，狐貍的叫聲就停止了，縣裡的人們才安定下來。（『舍枷』下面一個字被蟲蛀掉了，不知道是什麼字。看文勢，或許是脫落了一個字吧）。
（馬）道生領徒 慧遠結社
竺道生（人名）。最初來到廬山，隱居十年以求實現自己的志向，鉆研經書，深入研究義理，於是名滿天下。南朝宋文帝（劉義隆，407年-453年）對他非常禮遇器重。後來帶領一千多名弟子來到吳地的虎丘山講授佛教經典。有人說，道生講經的時候，山裡有一塊怪石，聽道生講經也會點頭。世人雖然說有道生在虎丘山講經，石頭點頭的故事，但是在流傳的文獻中沒有見到。
慧遠（人名）。從小學習經書，神采俊秀開朗。到十三歲時四處遊學，對內窮究佛家三藏，對外通達儒家九經，兼通莊子和老子的學說。和他的弟弟慧持都以安公（道安，312年-385年）為師。後來住在廬山。當時四海的名士來到廬山。當時有劉遺民（人名）、豫章（地名）人雷次宗（人名）、雁門（地名）人周續之（人名）、畢穎之（人名）、宗炳（人名）、張萊民（人名）、張季碩（人名）等共一百二十三人，都拋棄榮華富貴，崇尚寂靜，依止慧遠。學習佛家和儒家的經典。於是在龍泉寺彌陀堂前栽種白蓮，結成凈土社。劉遺民等人都寫了銘文來記載這件事。從晉朝（266年-420年）到現在，天下都傳揚慧遠的蓮社。
主公向驢 永師指馬
慧主（人名）。六歲時受具足戒，對佛教經典有深刻的領悟。尤其持守戒律。住在始州（地名）香林寺。唐朝武德年間（618年-626年）初年，陵陽公（爵位名）來到。
【English Translation】 English version: A monk dwelled in a mountain temple, then shaved his head to become a monk. Someone asked him the reason, and he replied, 'I abandon the shackles and aspire to make the Great Dharma flourish and be promoted.' Later, he went to his native county, and the county magistrate asked who he was. He replied, 'A guest from the mountains.' The county magistrate was angry and imprisoned him, forbidding him to travel around. The monk then stopped eating and walked around the prison. At night, he heard wild foxes howling throughout the county, and the people were uneasy. The county magistrate found it strange and said, 'There must be an extraordinary monk in the prison.' So he released him. The monk said, 'I am walking around the prison and feeling the taste of the Buddha's Dharma. Why release me?' After a while, the foxes stopped howling, and the people of the county were at peace. (The character after 'abandon the shackles' is worm-eaten, and it is not known what character it is. Judging from the context, perhaps a character is missing).
(Ma) Daosheng Leading Disciples, Huiyuan Forming a Society
Zhu Daosheng (personal name). Initially came to Mount Lu, secluded himself for ten years to realize his aspirations, delved into scriptures, and deeply studied the principles, and thus his name spread throughout the world. Emperor Wen of the Song Dynasty (Liu Yilong, 407-453) of the Southern Dynasties treated him with great courtesy and respect. Later, he led more than a thousand disciples to Mount Huqiu in Wu to teach Buddhist scriptures. Some say that when Daosheng lectured, there was a strange stone in the mountain that would nod its head when listening to Daosheng's lectures. Although the world says that there is a story of Daosheng lecturing at Mount Huqiu and the stone nodding, it has not been seen in the circulated documents.
Huiyuan (personal name). Studied scriptures from a young age, with a handsome and cheerful spirit. At the age of thirteen, he traveled around to study, internally exhausting the Buddhist Tripitaka and externally mastering the Confucian Nine Classics, and was also proficient in the doctrines of Zhuangzi and Laozi. Both he and his younger brother Huichi took Angong (Daoan, 312-385) as their teacher. Later, he lived on Mount Lu. At that time, famous scholars from all over the world came to Mount Lu. At that time, there were Liu Yimin (personal name), Lei Cizong (personal name) from Yuzhang (place name), Zhou Xuzhi (personal name) from Yanmen (place name), Bi Yingzhi (personal name), Zong Bing (personal name), Zhang Laimin (personal name), Zhang Jishuo (personal name), etc., a total of one hundred and twenty-three people, all abandoning glory and wealth, admiring silence, and relying on Huiyuan. They studied Buddhist and Confucian classics. So they planted white lotuses in front of the Amitabha Hall of Longquan Temple and formed a Pure Land Society. Liu Yimin and others all wrote inscriptions to record this event. From the Jin Dynasty (266-420) to the present, the world has spread the Lotus Society of Huiyuan.
Lord Pointing to a Donkey, Yong Master Pointing to a Horse
Huizhu (personal name). Received full ordination at the age of six and had a deep understanding of Buddhist scriptures. He especially upheld the precepts. He lived in Xianglin Temple in Shizhou (place name). At the beginning of the Wude period (618-626) of the Tang Dynasty, the Duke of Lingyang (title of nobility) came.
益州。公少信。心將百餘馱物行至香林。命于寺內佛殿僧堂講堂安置驢馱等物。無敢違者。主見斯穢雜。即入房中嘆惋。乃取錫杖三衣誓曰。死活今日。唯憑戒神之力以去之。尋舉錫向諸驢。驢忽然一時倒臥如死。主以兩手各擎一馱擲于空中。公見斯之異。乃悔歸信。(空中。傳文作坑中)
慧永。息于廬山。親依慧遠。深窮律藏。兼達外書。一日出邑至晚還山。至烏橋。有一營主醉騎惡馬當道遮永。不許永過。日既將夕。永以錫杖指馬。馬走。營主擲地。永捧慰還營。營主至明日來寺悔過。永曰。非貧道本意使然。恐戒神所為爾。
僧達□糕(達下蠹滅。疑卻字歟) 世瑜受果
僧達。遊學諸方。習禪傳法。齒長過寸。奇相莫同。為魏孝文禮重。后居林慮華黃嶺。時有山神頻來聽法。忽一夜有推戶者而入曰。山神妻。白日無暇禮拜禪師。今故來參禮。兼奉獻米糕一筐。愿為禮佛之時呼弟子名目。達曰。糕可將還。況山僧不食。當爲禮佛一拜兼唱。山神妻遂禮拜辭去。
世瑜。身長八尺五寸。形貌奇特。居於益州響應山習學經論。忽一夜夢四龍飛入心眼。既覺而大悟佛旨。常在山絕粒修行。唯四獼猴二時采山果來供。瑜長受之。(八尺五寸。傳作八尺三寸)
法曠去妖 慧安防禍
【現代漢語翻譯】 現代漢語譯本： 益州有位姓公的少年，早年不信佛法。他帶著一百多馱貨物來到香林，命令將驢馱等物安置在寺內的佛殿、僧堂、講堂，無人敢違抗。寺廟主持看到這些污穢雜物，便進入房中嘆息惋惜，於是拿起錫杖和三衣發誓說：『是死是活就在今天了，唯獨憑藉戒神的力量來驅趕它們。』隨即舉起錫杖指向眾驢，驢忽然一時倒臥如死。主持用兩手各舉起一馱貨物擲向空中。公某見到這種奇異景象，才後悔之前的行為，歸依佛法。（空中，傳文中作坑中） 慧永禪師住在廬山，親近依止慧遠大師，深入研究律藏，兼通外道典籍。一日，他出城到傍晚才返回山中，走到烏橋時，有一位營主喝醉了酒，騎著兇惡的馬擋住慧永禪師的去路，不許他通過。眼看天色將晚，慧永禪師用錫杖指向那匹馬，馬便跑開了，營主也摔倒在地。慧永禪師扶起他，安慰他並送他回營。營主第二天來到寺廟懺悔過錯。慧永禪師說：『這不是貧僧的本意，恐怕是戒神所為啊。』 僧達□糕（達下蠹滅，疑卻字歟） 世瑜受果 僧達禪師，遊學四方，修習禪定，傳揚佛法，他的牙齒長過一寸，相貌奇異與衆不同，受到魏孝文帝（471年-499年）的禮遇和器重。後來居住在林慮山的華黃嶺。當時有山神經常來聽他講法。忽然一夜，有人推門而入說：『我是山神的妻子，白天沒有空閑來拜見禪師，現在特地來參拜，並奉獻一筐米糕，希望在您禮佛的時候呼喚我的名字。』僧達禪師說：『米糕可以拿回去，況且山僧不吃。我當爲您禮佛一拜並唱誦您的名字。』山神妻於是禮拜后告辭離去。 世瑜禪師，身高八尺五寸，形貌奇特，居住在益州的響應山，學習經論。忽然一夜，夢見四條龍飛入他的心眼。醒來后，便大徹大悟佛法的旨意。他常年在山中絕食修行，只有四隻獼猴早晚兩次採摘山果來供養他，世瑜禪師便接受這些供養。（八尺五寸，傳作八尺三寸） 法曠去妖 慧安防禍
【English Translation】 English version: In Yi Province, there was a young man named Gong who initially lacked faith in Buddhism. He traveled to Xianglin with over a hundred loads of goods, ordering the placement of the donkey loads and other items in the temple's Buddha hall, monks' quarters, and lecture hall, with no one daring to disobey. The abbot, witnessing this defilement, entered his room sighing in lament. He then took his staff and three robes, vowing: 'Life or death rests on this day; I rely solely on the power of the precepts to drive them away.' He raised his staff towards the donkeys, and they suddenly collapsed as if dead. The abbot lifted one load of goods in each hand and threw them into the air. Seeing this extraordinary sight, Gong repented and converted to Buddhism. (In the air; the transmitted text says 'into the pit'). The Chan master Huiyong resided on Mount Lu, closely following Master Huiyuan, deeply studying the Vinaya Pitaka, and also mastering external texts. One day, he went out of the town and returned to the mountain late in the evening. When he reached Wu Bridge, a camp commander, drunk and riding a vicious horse, blocked Huiyong's path, refusing to let him pass. As dusk approached, Huiyong pointed his staff at the horse, causing it to run away and the commander to fall to the ground. Huiyong helped him up, comforted him, and escorted him back to the camp. The next day, the commander came to the temple to repent. Huiyong said, 'This was not my intention; it was likely the work of the precept deities.' The Monk Da □ Cake (The character after Da is damaged, suspected to be Que) Shiyu Receives Fruit The Chan master Sengda traveled and studied in various places, practicing Chan meditation and propagating the Dharma. His teeth were over an inch long, and his appearance was uniquely different, earning him the respect and esteem of Emperor Xiaowen of the Wei Dynasty (471-499). Later, he resided at Huahuang Ridge in Linlu Mountain. At that time, a mountain spirit frequently came to listen to his teachings. Suddenly, one night, someone pushed the door open and entered, saying, 'I am the mountain spirit's wife. I have no time during the day to pay respects to the Chan master, so I have come specifically to pay homage and offer a basket of rice cakes, hoping that you will call out my name when you perform Buddhist rituals.' Sengda said, 'You may take the rice cakes back, as this mountain monk does not eat them. I will perform a bow for you during the Buddhist rituals and chant your name.' The mountain spirit's wife then bowed and departed. The Chan master Shiyu was eight feet five inches tall, with a unique appearance. He resided in Xiangying Mountain in Yi Province, studying scriptures and treatises. One night, he dreamed of four dragons flying into his heart and eyes. Upon awakening, he had a great enlightenment of the Buddha's teachings. He often practiced fasting in the mountains, with only four monkeys gathering mountain fruits twice a day to offer to him, which Shiyu accepted. (Eight feet five inches; the transmitted text says eight feet three inches). Fakuang Removes Demons Huian Prevents Disaster
竺法曠。以內外之學受謝安知重。曠常居山林。安往禮覲。居處儉僻。車馬不通。安陵峰步往。晉簡文作相。聞曠道行。遣堂邑大守等請入京供養。時有妖星累現。晉帝請曠齋懺以禳之。曠曰。陛下可修盛德。貧道當竭志誠。遂入懺逾日。有司奏曰妖星已滅矣。
慧安。游于京兆。見相國休璟有功邊上。貴盛無比。安往謁之焉。謂璟曰。相公美則美矣。奈不數月間將有大禍。雖然。早可防擬。璟知安之道德。知其兆。拜而告安與去禳之。安曰。可求二大犬。身高數尺。有獰惡者。既得犬已。安復來曰。事在今夕。夜與璟同坐。安命十人執弧操矢立於座側。至夜深笑曰。相公之禍已免矣。及旦。呼璟同至園中。見一賊持刀劍已卒。血流其頸。又見二犬在大木下仰吠一賊。亦持大刀。見璟叫曰。某與彼等俱怨相國。故來欲害。彼蹲守。進不可得。璟大驚謂安曰。非吾師先知。不然死於二夫之手也。
(陽)道光義虎 恭明智囊
道光。在於江東窮研經論。義理縱橫時皆知重。故東南目之為義虎。
支謙。字恭明。月支人也。來游漢地。大揚教法。博達經書。為人細長黑質。眼多白而睛黃。時人謂曰。支郎眼中黃。形軀雖細是智囊。漢時人也。
靈坦心印 玄暢目光
靈坦。七歲
【現代漢語翻譯】 現代漢語譯本 竺法曠（Zhu Fakuang）。因其內外兼修的學識而受到謝安的器重。竺法曠常隱居山林，謝安曾親自前往拜訪。他居住的地方簡樸偏僻，車馬無法通行，謝安便步行翻山前往。晉簡文帝（公元371-372年）擔任宰相時，聽聞竺法曠的德行，派遣堂邑大守等人請他入京供養。當時有妖星多次出現，晉帝請竺法曠設齋懺悔以消除災禍。竺法曠說：『陛下如果能修養盛德，貧道當竭盡誠心。』於是開始懺悔，過了幾天，有關部門上奏說妖星已經消失了。 慧安（Huian）。遊歷京兆，看到相國休璟（Xiujing）在邊疆立下功勞，權勢顯赫無比。慧安前去拜訪他，對休璟說：『相公您確實很美好，但恐怕不出幾個月將有大禍。雖然如此，早作防備還是可以避免的。』休璟知道慧安的道德，明白他能預知吉兇，於是拜謝並請慧安設法禳解。慧安說：『可以尋找兩條高數尺、面目兇惡的大狗。』找到狗后，慧安又來說：『事情就在今晚。』晚上與休璟同坐，慧安命十人手持弓箭站在座位旁邊。到了深夜，慧安笑著說：『相公的災禍已經免除了。』到了早晨，呼喚休璟一同到園中，看見一個賊人手持刀劍已經死去，鮮血染紅了脖頸。又看見兩條狗在大樹下對著一個賊人仰頭吠叫，那賊人也拿著大刀。賊人看見休璟，叫道：『我與他們都怨恨相國，所以前來行刺。他蹲守在那裡，我無法靠近。』休璟大驚，對慧安說：『如果不是老師您事先知道，我恐怕已經死在這兩個賊人手下了。』 道光（Daoguang）。在江東深入研究經論，義理精深透徹，當時的人都非常看重他。所以東南一帶稱他為義虎。 支謙（Zhiqian），字恭明（Gongming），是月支國人。他來到漢地遊歷，大力弘揚佛法，博學通達經書。他身材細長，面板黝黑，眼睛多白少黑，瞳孔發黃。當時的人說：『支郎眼中黃，形軀雖細是智囊。』他是漢朝時的人。 靈坦（Lingtan）。七歲
【English Translation】 English version Zhu Fakuang. He was respected by Xie An for his knowledge of both internal and external studies. Zhu Fakuang often lived in seclusion in the mountains, and Xie An would personally visit him. His residence was simple and remote, inaccessible to carriages and horses, so Xie An would walk over the mountains to reach him. When Emperor Jianwen of Jin (371-372 AD) served as Chancellor, he heard of Zhu Fakuang's virtuous conduct and sent the Grand Administrator of Tangyi and others to invite him to the capital for offerings. At that time, ominous stars appeared repeatedly, and the Jin Emperor requested Zhu Fakuang to hold a fast and repentance ceremony to avert the disaster. Zhu Fakuang said, 'If Your Majesty can cultivate great virtue, this humble monk will devote his utmost sincerity.' He then began the repentance ceremony, and after several days, the officials reported that the ominous stars had disappeared. Huian. While traveling in Jingzhao, he saw that Chancellor Xiu Jing had rendered meritorious service on the frontier and was immensely powerful. Huian went to visit him and said to Xiu Jing, 'Your Excellency is indeed admirable, but I fear that a great disaster will befall you within a few months. However, it can still be prevented if precautions are taken early.' Xiu Jing knew of Huian's virtue and understood that he could foresee good and bad omens, so he bowed and asked Huian to perform a ritual to avert the disaster. Huian said, 'You can seek two large dogs, several feet tall, with fierce appearances.' After the dogs were found, Huian came again and said, 'The matter is tonight.' That night, he sat with Xiu Jing, and Huian ordered ten men to stand beside them with bows and arrows. Late at night, Huian smiled and said, 'Your Excellency's disaster has been averted.' In the morning, he called Xiu Jing to the garden, where they saw an assassin lying dead with a knife and sword, his neck covered in blood. They also saw two dogs barking upwards at another assassin under a large tree, who was also holding a large knife. The assassin saw Xiu Jing and shouted, 'I and they all resent the Chancellor, so we came to assassinate you. He was crouching there, and I could not get close.' Xiu Jing was greatly shocked and said to Huian, 'If it were not for your prior knowledge, Master, I would have died at the hands of these two assassins.' Daoguang. He deeply studied scriptures and treatises in Jiangdong, and his profound understanding of the principles was highly valued at the time. Therefore, he was known as the 'Righteous Tiger' in the Southeast region. Zhiqian, also known as Gongming, was a Yuezhi person. He came to travel in the Han region, greatly promoting the Buddhist teachings, and was learned and well-versed in the scriptures. He was slender and dark-skinned, with mostly white eyes and yellow pupils. People at the time said, 'Zhi Lang's eyes are yellow, his body is slender, but he is a bag of wisdom.' He was a person of the Han Dynasty. Lingtan. At the age of seven
誦通書史。兼解文章。應童子舉中第。及至年長官高。舍榮入道勛習禪法。行化於時。后因適維楊行至六合道中。忽嘆大法陵夷生不遇佛。須臾聞空中有聲曰。開心地即見菩薩如妙文殊之形狀。令坦舉項。以掌按之。尋觀四指赤痕。其印常現。坦曰必是大聖授我心印也。
玄暢。少時在俗。舉家被胡虜所滅。將欲害暢。虜帥見而止之曰。此兒目光射。非凡童也。遂獲免。后乃出家。廣通內外。往于涼州遇虐虜。除滅佛法。盡害僧人。唯暢得走發。自岱郡山谷路跨大行南轉孟津。唯把一束楊枝。一扼蔥葉。虜騎將及。以蔥葉安鼻孔中入渡孟津免。宋文帝知暢道行。徴之。位以太子大師。免而不受也。(虜帥之帥。音衰。將也。若音率。是所領兵也○岱郡。當作代郡)
道杰頭大 溫行眉長
道杰。姓楊。漢大尉震之後。形貌偉清。應對有方。兼大通經論博學文辭。白丑而頭大。故并州謂曰。大頭杰。難人殺。然其深義。一徴一責能令流汗。
溫行。齊國僧也。行化于牟州拒神山。卒後人異其居處。號行公堆。行眉長一尺餘。垂散於面。若欲視物。以手攓。
祇難異術 曇鸞仙方
維祇難。世奉異術。事火為業。時有沙門到。寄一宿。難不許。沙門乃坐門外露地而宿。密加神咒。所
【現代漢語翻譯】 現代漢語譯本：誦讀精通儒家經典和史書，並且理解文章的含義。在童子科舉中考中。等到年紀大了，官位也高了，捨棄榮華富貴遁入佛門，專心修習禪法，在世間弘揚佛法。後來因為前往維揚，走到六合的路上，忽然感嘆佛法衰落，自己生不逢時，沒有遇到佛。隨即聽到空中有聲音說：『開啟心地就能見到菩薩，如同妙文殊的形狀。』於是讓坦露出頭頂，用手掌按住。尋找觀察四指的紅色痕跡，那印記常常顯現。坦說：『這必定是大聖授予我心印啊。』 玄暢，年少時在家，全家被胡虜所滅。胡虜將要殺害玄暢，胡虜的首領看見后阻止說：『這個孩子目光銳利，不是普通的兒童。』於是得以倖免。後來就出家了，廣泛通曉內外典籍。前往涼州時，遇到殘暴的胡虜，他們剷除佛法，殺害僧人。只有玄暢得以逃脫。從代郡山谷的道路跨越大行山，向南轉到孟津。只拿著一束楊柳枝，一把蔥葉。胡虜的騎兵將要追上，他把蔥葉塞進鼻孔中，渡過孟津得以倖免。宋文帝知道玄暢的道行，徵召他，授予太子太師的官位，玄暢推辭沒有接受。（虜帥之『帥』，讀音shuai，是統將的意思。如果讀音為『率』，就是所率領的士兵。岱郡，應當寫作代郡） 道杰頭大，溫行眉長。 道杰，姓楊，是漢朝太尉楊震的後代。容貌偉岸清秀，應對得體。兼通經論，博學文辭。面板白皙而且頭大，所以并州人稱他為『大頭杰』，難以被人殺死。然而他精通佛法的深奧義理，一征問一責難就能令人流汗。 溫行，是齊國（南北朝時期的齊國）的僧人。在牟州拒神山弘揚佛法。去世後人們認為他居住的地方不同尋常，稱之為行公堆。溫行的眉毛長一尺多，垂散在臉上。如果想要看東西，就用手撩起眉毛。 祇難異術，曇鸞仙方。 維祇難，世代信奉異術，以事奉火神為職業。當時有沙門（出家修道的佛教徒）來到，想借宿一晚。維祇難不允許。沙門就在門外露天而宿，暗中施加神咒。
【English Translation】 English version: He recited and understood Confucian classics and historical texts, and also comprehended the meaning of literary works. He passed the children's imperial examination. When he grew older and held high office, he renounced wealth and honor to enter the Buddhist path, dedicating himself to the practice of Chan (Zen) Buddhism and propagating the Dharma in the world. Later, while traveling to Weiyang, he reached the road to Liuhe, and suddenly lamented the decline of Buddhism, feeling that he was born at the wrong time and had not encountered the Buddha. Immediately, he heard a voice in the sky saying, 'Open your heart and you will see the Bodhisattva, like the wondrous Manjusri.' Then he was told to expose his head, and press it with his palm. He looked for and observed the red marks of four fingers, and the imprint constantly appeared. Tan said, 'This must be the heart-seal conferred upon me by the Great Sage.' Xuan Chang, in his youth, his entire family was destroyed by the Hu barbarians. The barbarians were about to kill Xuan Chang, but the barbarian leader saw him and stopped them, saying, 'This child has sharp eyes, he is no ordinary child.' Thus, he was spared. Later, he became a monk, widely versed in both internal and external scriptures. When he went to Liangzhou, he encountered cruel barbarians who eradicated Buddhism and killed monks. Only Xuan Chang managed to escape. He crossed the Taihang Mountains from the mountain valleys of Dai Commandery, turned south to Mengjin. He only carried a bundle of willow branches and a handful of scallion leaves. The barbarian cavalry was about to catch up, he stuffed the scallion leaves into his nostrils, crossed the Mengjin and escaped. Emperor Wen of the Song Dynasty (424-453) knew of Xuan Chang's virtuous conduct and summoned him, offering him the position of Grand Tutor to the Crown Prince, but Xuan Chang declined. (The 'shuai' in 'lushuai' (虜帥), pronounced shuai, means commander. If pronounced 'lv', it means the soldiers led. Dai Commandery should be written as Dai Commandery 代郡) Dao Jie had a large head, Wen Xing had long eyebrows. Dao Jie, surname Yang, was a descendant of Yang Zhen, the Grand Commandant of the Han Dynasty (25-220). He had a tall and handsome appearance, and his responses were appropriate. He was also well-versed in scriptures and treatises, and was learned in literature. He had fair skin and a large head, so the people of Bingzhou called him 'Big-Headed Jie', difficult to kill. However, he was proficient in the profound meaning of Buddhism, and one question or one challenge could make people sweat. Wen Xing was a monk from the Qi Kingdom (referring to the Qi Kingdom during the Northern and Southern Dynasties period). He propagated the Dharma at Jushan Mountain in Mouzhou. After his death, people considered the place where he lived to be extraordinary, and called it Xinggong Mound. Wen Xing's eyebrows were more than a foot long, hanging down on his face. If he wanted to see things, he would lift his eyebrows with his hand. Zhi Nan's strange arts, Tan Luan's immortal prescriptions. Vighnan, his family had been devoted to strange arts for generations, making fire worship their profession. At that time, a Shramana (a Buddhist monk who has left home to practice the Dharma) came and wanted to spend the night. Vighnan did not allow it. The Shramana then slept outside the door in the open, secretly casting a divine spell.
事之火歘然變滅。舉家迎歸悔過。方信釋氏之法靈應。乃投沙門出家。入漢境。廣譯經律。
曇鸞。住在五臺。因感心氣疾。言曰。命惟危脆。不定其常。欲求仙方以益壽。果克既已。方崇佛法。不亦善乎。乃往江南陶隱居處求其仙方。果見隱居。授與鸞仙方十卷。以為添壽之術。鸞將至洛下。逢中國三藏菩提留支。鸞往啟曰。佛法中有此長生不死之法。勝此土仙方者乎。留支唾地曰。是何言歟。非相比也。此方何處有長生不死之門。縱益年光。輪迴不絕。即以觀經授鸞曰。此大仙方。依之修行。當得解脫生死也。巒乃焚仙方十卷。因而大悟佛乘。於時魏都解義之僧巒為第一。魏主重之。號神鸞。(傳云曇鸞。亦作巒。字無定也)。
岑公養鼠 道判放羊
岑阇梨者。特具戒律。兼誦通經文五百餘卷。俗士呼之也。居於傘蓋山。衣帛乞食為常。余之饌。飼房中鼠。鼠數百來。顯皆馴熟。親依于岑。鼠有他之鬥嚙者。岑即責之而改。鼠有疾病者。岑即以手摩之而愈。
道判。博達儒釋。顯舉當時。以齊乾明元年結侶二十餘人發趾鄴都。將入西方。周武敕給國書並資行調達。于突厥國。又請國書。至西可寒國。彼不識沙門。將加禍害。增人衛守不給糧食。但令餓死。時有周使在彼諫可寒曰。此佛
【現代漢語翻譯】 現代漢語譯本：事情像火一樣突然熄滅消失了。全家迎接他回來並懺悔過錯。這才相信釋迦牟尼佛的佛法靈驗。於是投身沙門出家。進入漢地境內，廣泛翻譯佛經和戒律。
曇鸞（指北魏時期的僧人，約476-542年）。住在五臺山。因為感覺心氣不適，說：『生命危脆，沒有常態。我想尋求仙方來增益壽命，如果能夠成功，再來崇尚佛法，不也很好嗎？』於是前往江南拜訪陶弘景（指南朝齊梁時期的道教思想家、煉丹家、醫藥學家，456-536年）求取仙方。果然見到了陶弘景，陶弘景授予曇鸞仙方十卷，作為增添壽命的法術。曇鸞將要到達洛陽時，遇到了來自中國的三藏菩提留支（指南北朝時期的佛經翻譯家）。曇鸞前去請教說：『佛法中有沒有比這世間的仙方更好的長生不死之法？』菩提留支朝地上吐唾沫說：『這是什麼話！不能相比啊。這仙方哪裡有長生不死之門？即使能增加壽命，輪迴也不會停止。』隨即把《觀經》（《觀無量壽經》的簡稱）授予曇鸞說：『這是最大的仙方，依照它修行，就能解脫生死。』曇鸞於是焚燒了仙方十卷，因而大悟佛法。當時在北魏都城講解佛經的僧人中，曇鸞是第一。魏主（指北魏的皇帝）很器重他，號稱他為神鸞。（傳說中曇鸞，也寫作巒，字號不確定）。
岑公養鼠，道判放羊
岑阇梨（對出家人的尊稱）這個人，特別嚴守戒律，兼能背誦通達五百多卷經文。世俗之人這樣稱呼他。居住在傘蓋山。穿著絲綢衣服乞討食物是常態。剩餘的食物，用來餵養房中的老鼠。老鼠有數百隻之多，都顯得很馴服，親近依靠著岑阇梨。老鼠之間有互相爭鬥撕咬的，岑阇梨就責備它們，它們就會改正。老鼠有生病的，岑阇梨就用手撫摩它們，它們就會痊癒。
道判，博學通達儒家和佛家。在當時很出名。在北齊乾明元年（560年），與二十多個人結伴從鄴都出發，準備前往西方（指印度）。北周武帝（指北周的皇帝宇文邕，543-578年）下令供給國書和路上的資助。在突厥國，又請求了國書。到達西可寒國。那裡的人不認識沙門，將要加以禍害。增加人手衛護，但不供給糧食，只想讓他們餓死。當時有北周的使者在那裡，勸諫可寒說：『這些人是佛
【English Translation】 English version: The matter vanished like a suddenly extinguished fire. The whole family welcomed him back and repented their faults. Only then did they believe in the miraculous efficacy of Shakyamuni Buddha's Dharma. Thereupon, he devoted himself to becoming a Shramana (Buddhist ascetic) and entered the Han territory, extensively translating Buddhist scriptures and precepts.
Tanluan (referring to the monk during the Northern Wei Dynasty, c. 476-542 AD) lived in Mount Wutai. Feeling unwell in his heart, he said, 'Life is fragile and impermanent. I wish to seek an elixir to prolong my life. If I succeed, then I will revere the Buddha's Dharma. Wouldn't that be good?' So he went to Jiangnan to visit Tao Hongjing (referring to the Taoist thinker, alchemist, and medical scientist of the Southern Qi and Liang Dynasties, 456-536 AD) to seek an elixir. Indeed, he met Tao Hongjing, who gave Tanluan ten scrolls of elixirs as a technique to prolong life. When Tanluan was about to reach Luoyang, he encountered the Tripitaka master Bodhiruci (referring to the Buddhist scripture translator of the Northern and Southern Dynasties) from China. Tanluan went to inquire, saying, 'In the Buddha's Dharma, is there a method of immortality better than these worldly elixirs?' Bodhiruci spat on the ground and said, 'What are you saying! They cannot be compared. Where can these elixirs lead to immortality? Even if they increase lifespan, the cycle of rebirth will not cease.' Then he gave Tanluan the 'Contemplation Sutra' (short for 'The Sutra on Contemplation of Amitayus Buddha') saying, 'This is the greatest elixir. By practicing according to it, one can be liberated from birth and death.' Tanluan then burned the ten scrolls of elixirs and thus greatly awakened to the Buddha's teachings. At that time, among the monks in the capital of Northern Wei who lectured on the scriptures, Tanluan was the foremost. The Wei ruler (referring to the emperor of Northern Wei) greatly valued him and called him 'Divine Luan.' (Legend says Tanluan is also written as Luan, and his courtesy name is uncertain).
Lord Cen Raises Mice, Dao Pan Releases Sheep
The Shramana Cen (an honorific for a renunciate) was particularly strict in observing the precepts and could recite and understand over five hundred volumes of scriptures. This is how the common people addressed him. He lived in Umbrella Mountain. Wearing silk clothes and begging for food was his usual practice. The leftover food was used to feed the mice in his room. There were hundreds of mice, all of whom appeared tame and closely relied on Shramana Cen. If the mice fought and bit each other, Cen would scold them, and they would correct themselves. If the mice became ill, Cen would stroke them with his hand, and they would recover.
Dao Pan was learned in both Confucianism and Buddhism. He was prominent at the time. In the first year of Qianming (560 AD) of the Northern Qi Dynasty, he set out from Yedu with a group of more than twenty people, preparing to go to the West (referring to India). Emperor Wu of Northern Zhou (referring to Emperor Yuwen Yong of Northern Zhou, 543-578 AD) ordered that they be provided with a national letter and travel expenses. In the Turkic kingdom, they requested another national letter. Upon arriving in the kingdom of Xikehan, the people there did not recognize the Shramanas and were about to inflict harm upon them. They increased the number of guards but did not provide food, intending to starve them to death. At that time, there was an envoy from Northern Zhou there who advised Kehan, saying, 'These people are followers of the Buddha.'
弟子也。本國天子大興其教。可寒乃信重。日給羊四口以充判等常食。判乃引出。因地放之。雖至飢餓之甚。日唯自採野草及菜食之。
寶瓊龍瑞 慧哲象王
寶瓊。受具已來。甚彰殊跡。講說縱橫義理洞達。梁高祖請于京都禮供。後於建安寺訓授學徒。一旦老少相喧。競曰建安精舍白龍出現。盡奔走到寺。唯見瓊在座講說。臣寮士庶咸曰。建安龍瑞飛騰。瓊法師道行所感也歟。乃號為白瓊法師。(龍瑞上。一有之字)
慧哲。習學眾經。精究奧義。振名天下。天下仰之。又行步庠序。瞻視不眄。似象王之儀形。世共目之為象王哲。
(沃)明瞻直身 曇顯翹足
明瞻。少有異操。內外俱通。時隋大業初。帝南郊畢還京。時有濫僧。帝怒召令釋李二門致拜。瞻聞而往諫。帝大怒。李門便辭。帝欲以刑憲及瞻。竟直身而對。帝知是瞿曇之教深嚴。明瞻之志高直。尋便罷敕。
曇顯。初游鄴中。棲處無定。凡有法席。必陟講座以說經。齊文宣嗣位。釋李競其優劣。道士陸修靜妄加穿鑿。帝遂敕沙門道士對校法術。於時道士咒諸沙門衣缽飛騰橫豎。道士自伐神力如是。言白。沙門現一我當現二。帝令上統法師與修靜角試。上統曰。方術不足試之。亦令最末位一僧上座論義。顯居末位。
【現代漢語翻譯】 現代漢語譯本： 弟子也是如此。在本國，天子大力弘揚佛法。可寒（官名或人名，具體含義需要根據上下文判斷）非常信重佛教，每天供給羊四隻，作為判等（官名或人名，具體含義需要根據上下文判斷）的日常食物。判等卻將羊牽出，在地上放生。即使飢餓到極點，每天只自己採摘野菜和蔬菜食用。
寶瓊龍瑞，慧哲象王
寶瓊（人名，僧人）：自從受具足戒以來，就顯現出非凡的跡象。講經說法縱橫捭闔，對義理的理解非常透徹。梁高祖（南朝梁的皇帝，502年—549年在位）請他到京都供養。後來在建安寺教導學徒。有一天，寺中老少喧譁，爭相說『建安精舍出現白龍』，都奔跑到寺里觀看。只見寶瓊正在座位上講經說法。朝廷官員和百姓都說，『建安出現龍瑞飛騰的景象，是寶瓊法師的道行所感召的吧』。於是稱他為白瓊法師。（『龍瑞』上面，有的版本多一個『之』字）
慧哲（人名，僧人）：學習各種經典，精深研究其中的奧妙。名聲傳遍天下，天下人都仰慕他。而且他行走時莊嚴肅穆，目光端正不斜視，像象王（佛教用語，比喻佛或大菩薩）的儀態。世人都稱他為象王哲。
沃明瞻直身，曇顯翹足
明瞻（人名，僧人）：從小就有與衆不同的操守，對佛法和世俗學問都很通達。當時正值隋朝大業（605年—618年）初年，隋煬帝在南郊祭祀完畢返回京城。當時有一些不守戒律的僧人，隋煬帝大怒，下令讓僧人和道士向李氏（指老子，道教創始人）致拜。明瞻聽說了這件事，前去勸諫。隋煬帝大怒，李氏一方就推辭了。隋煬帝想用刑罰來懲治明瞻，明瞻卻挺直身體抗辯。隋煬帝知道瞿曇（釋迦牟尼的姓氏）的教義非常嚴格，明瞻的志向高尚正直，於是就取消了命令。
曇顯（人名，僧人）：最初在鄴城遊歷，居住的地方不固定。凡是有講經說法的法會，必定登上講座來宣講佛經。北齊文宣帝（550年—559年在位）即位后，佛教和道教爭論優劣。道士陸修靜（人名，南北朝時期著名道士）胡亂穿鑿附會。於是北齊文宣帝下令讓沙門（出家佛教徒）和道士對校法術。當時道士用咒語使眾沙門的衣缽飛騰橫豎。道士炫耀自己的神力如此強大。話說完，沙門迴應說，『道士現出一種法術，我方應當現出兩種』。北齊文宣帝命令上統法師（人名，僧官名）與陸修靜角試。上統法師說，『方術不值得試驗』。又命令最末位的一個僧人上座論義。曇顯當時地位最低。
【English Translation】 English version: The disciple is also like this. In this country, the emperor vigorously promoted Buddhism. Kehan (official title or personal name, the specific meaning needs to be determined according to the context) greatly believed in and valued Buddhism, providing four sheep daily as the regular food for Pan Deng (official title or personal name, the specific meaning needs to be determined according to the context). However, Pan Deng led the sheep out and released them on the ground. Even when extremely hungry, he only picked wild herbs and vegetables for food.
Bao Qiong Long Rui, Hui Zhe Xiang Wang
Bao Qiong (personal name, monk): Since receiving the full monastic precepts, he has shown extraordinary signs. His lectures and explanations were eloquent and insightful, with a thorough understanding of the principles. Emperor Gaozu of Liang (Emperor of the Southern Dynasty Liang, reigned 502-549 AD) invited him to the capital for offerings. Later, he taught students at Jian'an Temple. One day, the old and young in the temple were in an uproar, vying to say, 'A white dragon has appeared in Jian'an Temple,' and all rushed to the temple to see. They only saw Bao Qiong lecturing and explaining the Dharma in his seat. Officials and commoners all said, 'The auspicious sign of a dragon soaring has appeared in Jian'an, probably due to the virtuous conduct of Dharma Master Bao Qiong.' Therefore, he was called Dharma Master White Qiong. (Above 'Long Rui', some versions have an extra character 'zhi').
Hui Zhe (personal name, monk): He studied various scriptures and deeply researched their profound meanings. His reputation spread throughout the world, and everyone admired him. Moreover, his demeanor was solemn and dignified, his gaze was upright and unwavering, like the bearing of an elephant king (Buddhist term, metaphor for Buddha or a great Bodhisattva). The world commonly referred to him as Elephant King Zhe.
Wo Ming Zhan Zhi Shen, Tan Xian Qiao Zu
Ming Zhan (personal name, monk): From a young age, he had extraordinary conduct, being proficient in both Buddhist and secular knowledge. At the beginning of the Daye era of the Sui Dynasty (605-618 AD), Emperor Yang of Sui returned to the capital after completing the southern suburban sacrifice. At that time, there were some monks who did not observe the precepts. Emperor Yang was furious and ordered the monks and Taoists to pay homage to Li (referring to Laozi, the founder of Taoism). Ming Zhan heard about this and went to remonstrate. Emperor Yang was furious, and the Li side declined. Emperor Yang wanted to punish Ming Zhan with criminal law, but Ming Zhan stood upright and argued. Emperor Yang knew that the teachings of Gautama (Shakyamuni's surname) were very strict, and Ming Zhan's aspirations were noble and upright, so he canceled the order.
Tan Xian (personal name, monk): He initially traveled in Ye City, residing in no fixed place. Whenever there was a Dharma assembly for lecturing on the scriptures, he would surely ascend the lecture seat to expound the scriptures. After Emperor Wenxuan of Northern Qi (reigned 550-559 AD) ascended the throne, Buddhism and Taoism debated their merits. The Taoist Lu Xiujing (personal name, a famous Taoist during the Northern and Southern Dynasties) made wild and unfounded interpretations. Therefore, Emperor Wenxuan of Northern Qi ordered the Shramanas (ordained Buddhists) and Taoists to compete in magical arts. At that time, the Taoists used spells to make the robes and bowls of the Shramanas fly up and down. The Taoists boasted that their divine power was so great. After speaking, the Shramanas responded, 'If the Taoists show one kind of magic, we should show two kinds.' Emperor Wenxuan of Northern Qi ordered Dharma Master Shangtong (personal name, monk official title) to compete with Lu Xiujing. Dharma Master Shangtong said, 'Magical arts are not worth testing.' He also ordered the lowest-ranking monk to ascend the seat to debate the Dharma. Tan Xian was the lowest in rank at that time.
酒醉酣盛。扶移上座。眾皆笑之。顯語李宗曰。曏者所夸現術一之與二。深有其旨。即于座上翹一足而立曰。吾已現一矣。卿當現二。各無言對。顯曰。向咒諸衣缽飛舉。試卿術爾。命取稠禪師衣缽與之。咒皆無移動。敕十人舉之亦不起。加之軍士移之。愈是定。
(屋)法蘭辨灰 慧要刻木
法蘭。同摩騰來於此土。初漢武帝穿昆明池。至地底得黑灰。至明帝遂問東方朔。朔曰。不知。可問西域沙門。後果蘭至。漢追以問之。蘭曰。世界終盡時。劫火洞燒。皆為煨燼。此灰是也。(至明帝三字。衍文也。沙門本傳作胡人為正。今文寫誤歟)
慧要。即遠公之弟子也。居於廬。亦明內外。尤長巧思。山中無漏刻。乃刻木于泉水中。立十二葉芙蓉。因流波轉。以定十二時。晷影無差。又刻木作鵝。飛數百步焉。(鵝。傳中作鳶字)
靈藏布衣 法雲錦服
靈藏。入道之後深律藏。大有節操。與隋高祖為布衣知友。高祖復致師事之禮。開皇初。當其亢旱。帝引人民至洛州祈請。帝與藏同行。見民歸向于藏極多。告曰。弟子俗人天子。律師為道人天子。(同行下。一有帝字)
法雲。即萬回之號。敕為法雲公也。幼便愚癡。東西狂走。鄰里笑之。因自呼為萬回。自爾成名。年十歲。見
【現代漢語翻譯】 現代漢語譯本： 酒喝得正高興的時候，有人攙扶著他上了座位。大家都嘲笑他。顯對李宗說：『先前你誇耀的法術，說一就是一，說二是二，很有道理。』隨即在座位上翹起一隻腳站立，說：『我已經現一了，你應當現二。』李宗等人都沒有話回答。顯說：『先前唸咒讓那些衣缽飛起來，是試探你的法術罷了。』命令取來稠禪師的衣缽給他，唸咒卻都沒有移動。又命令十個人抬它，也抬不起來。增加士兵來移動它，反而更加固定。
法蘭辨灰，慧要刻木
法蘭，與迦葉摩騰（Kāśyapa Mātanga，與摩騰一起來到此土）一起來到此土。當初漢武帝（前141年—前87年）開鑿昆明池，到地底下得到黑灰。到漢明帝（57年—75年）時就問東方朔。東方朔說：『不知道，可以問西域的沙門（śrāmaṇa，出家求道者）。』後來法蘭來到，漢明帝追問他這件事。法蘭說：『世界終結的時候，劫火洞燒，都會成為煨燼，這灰就是劫火燒后的灰。』（『至明帝』三個字，是衍文。沙門本傳寫作胡人才是正確的，現在的文字是寫錯了嗎？）
慧要，就是遠公（慧遠）的弟子。居住在廬山，既精通佛學又明瞭世事，尤其擅長工巧心思。山中沒有計時工具，就用水在泉水中雕刻木頭，立起十二片荷花。隨著水流轉動，來確定十二個時辰，時間沒有誤差。又雕刻木頭做成鵝，能飛數百步遠。（鵝，傳記中寫作鳶字）
靈藏布衣，法雲錦服
靈藏，入道之後深入研究律藏（Vinaya，佛教戒律），很有節操。與隋高祖（581年—604年）是布衣之交。隋高祖恢復了以對待老師的禮節來對待他。開皇（581年—600年）初年，正當大旱的時候，隋文帝帶領人民到洛州祈求下雨。隋文帝與靈藏同行，看到百姓歸向靈藏的非常多，（隋文帝）告訴（靈藏）說：『弟子是俗人天子，律師是道人天子。』（『同行』下面，有一個『帝』字）
法雲，就是萬回的稱號。皇帝下令封他為法雲公。小時候就顯得愚笨癡呆，到處亂跑，鄰居們都嘲笑他。因此自己稱呼自己為萬回。從此就成了名。十歲的時候，見到
【English Translation】 English version: Being drunk and in high spirits, someone helped him onto the seat. Everyone laughed at him. Xian said to Li Zong, 'The magic you boasted about earlier, saying one is one and two is two, is very meaningful.' Immediately, he stood on one foot on the seat and said, 'I have already manifested one, you should manifest two.' No one could answer. Xian said, 'Earlier, chanting incantations to make those robes and bowls fly was just to test your magic.' He ordered someone to bring Master Chou's robe and bowl to him, but the incantations did not move them at all. He then ordered ten people to lift it, but they could not lift it either. Adding soldiers to move it only made it more fixed.
Fa Lan Discerns Ashes, Hui Yao Carves Wood
Fa Lan, came to this land with Kāśyapa Mātanga (Kāśyapa Mātanga, came to this land with Moteng). Initially, Emperor Wu of the Han Dynasty (141 BC – 87 BC) excavated the Kunming Pool and found black ashes at the bottom. When it came to Emperor Ming of the Han Dynasty (57 AD – 75 AD), he asked Dongfang Shuo. Dongfang Shuo said, 'I don't know, you can ask the śrāmaṇa (śrāmaṇa, a religious ascetic) from the Western Regions.' Later, Fa Lan arrived, and Emperor Ming of the Han Dynasty questioned him about this matter. Fa Lan said, 'When the world comes to an end, the fire of the kalpa (kalpa, an aeon) will burn everything, turning it all into embers. These ashes are the ashes from that fire.' (The three words '至明帝' (to Emperor Ming) are redundant. The biography of the śrāmaṇa should be written as a 'Hu person' (a person from the Western Regions), is the current text a mistake?)
Hui Yao, was a disciple of Yuan Gong (Hui Yuan). He lived in Mount Lu, and was proficient in both Buddhist teachings and worldly affairs, especially skilled in ingenious craftsmanship. There were no timekeeping devices in the mountains, so he carved wood in the spring water, erecting twelve lotus leaves. As the water flowed, they rotated to determine the twelve periods of the day, with no difference in time. He also carved wood to make a goose, which could fly hundreds of steps. (Goose, in the biography it is written as kite)
Ling Zang in Cloth, Fa Yun in Brocade
Ling Zang, after entering the path, deeply studied the Vinaya (Vinaya, the collection of rules governing monastic life), and had great integrity. He was a close friend in plain clothes with Emperor Gaozu of the Sui Dynasty (581 AD – 604 AD). Emperor Gaozu restored the etiquette of treating him as a teacher. At the beginning of the Kaihuang era (581 AD – 600 AD), during a severe drought, Emperor Wen of Sui led the people to Luozhou to pray for rain. Emperor Wen of Sui walked with Ling Zang, and saw that many people turned to Ling Zang. Emperor Wen of Sui told (Ling Zang), 'Your disciple is the secular Son of Heaven, and the Vinaya master is the Son of Heaven of the Way.' (Below '同行' (walked with), there is a word '帝' (Emperor))
Fa Yun, is the title of Wan Hui. The emperor ordered him to be named Duke Fa Yun. As a child, he appeared foolish and dull, running around everywhere, and the neighbors laughed at him. Therefore, he called himself Wan Hui. From then on, he became famous. At the age of ten, he saw
兄戍遼陽久無訊息。父母憂之。為設齋禱祈。回忽白母曰。兄極易知爾。奚用憂之。因僧齋時。回別母出門徑去。際晚方回。執兄書信與母。問回所由並無所對。從虢州閿鄉去遼陽。來去一萬餘里。其兄他日歸。備言其日與言語。取餅共食而去。父母大驚奇異。人知乃求為僧。敕賜錦繡衣服。官人供持焉。(見兄猶言見在兄者也。或見字是其字寫誤歟。自爾。傳作因爾)。
慧約青牛 曇弘金鹿
慧約。少有節操。經論博達。解義稱最。齊周顒．沈約．褚淵．王儉等皆知重之。結為道友。后終。天子臨喪。諸侯大來。欲葬之夕。以所乘青牛駕函以牽之。其青牛忽鳴吼。下淚如雨。鞭之不行。至明日。其牛復來葬所。悲鳴下淚。須臾有一雙白鶴下繞墳鳴唳。
曇弘。精專律部。多居山林。後於黃龍山積薪自焚。山下人民將救。已見半身燋爛。有頃復燒身。道俗咸見弘身皆金色。乘一金鹿西走。
諦親書鎮 倫母神幡
支曇諦。本康居人。漢靈帝時移止中國。諦父為冀州別駕。母黃氏。晝寢夢一僧呼黃氏。乃與一麈尾並鐵書鎮二牧。睡覺。兩物俱存。因有孕生諦。諦年五歲。母以麈尾等物示之。諦曰昔秦王贈兒。母曰汝置何處。答曰不憶。至十歲出家。自悟佛教。隨母之關中。見僧䂮道人
。忽喚䂮名。䂮曰童子何以呼宿老名。諦曰。曏者忽言和尚是諦沙彌。諦為僧眾采菜。被野豬傷。䂮初不憶之。乃詣諦父母處問。父具說本末。並示書鎮麈尾。䂮乃泣曰。即先師弘覺大師也。師為姚萇講法華經。䂮為都講。萇贈師二物。今此是也。師捨命之時。正是寄物之日。復憶采菜之事。(漢靈下。一無帝字。又此是舉其先祖事也)
僧倫。姓呂。衛州人。父詢。為穆陵太守。未孕之時。二親坐。忽有胡僧秀眉皓首。二侍持幡在其左右曰。愿為母子。未審如何。忽然不見。因爾有娠。及至四月八日四更時生倫。還有二幡翊其左右。兼滿室異香。生訖不見。及年五歲。與父至雲門寺見僧賢統師．珉禪師。便求出家。二師問之。具述殊異之相。二師嘆曰。此兒真可度。
(刪)智炫出國 童壽入關
智炫。少時出家。學習經教。會周武滅于佛教。炫乃抗對非常。欲重興盛。帝怒。逼以婚姻。炫與諸僧徒執志無改。仍詔炫共治國政。走出國城。欲赴齊都。時因齊之境皆被槍布棘。莫之能通。齊有富姥。姓張。見炫高奇。鋪氈三十里。令炫踏過至齊。重興大教。
鳩摩羅什。此云童壽。天竺人。家世國相。父鳩摩羅炎。后亦出家。母即龜茲王妹。什在母胎時。母忽慧解倍常。及什生后還忘前言。
【現代漢語翻譯】 現代漢語譯本：忽然（有人）呼喚䂮（音xū）的名字。䂮說：『童子為何呼喚老朽的名字？』諦（音dì）說：『先前忽然說和尚是諦沙彌。諦為僧眾采菜，被野豬所傷。』䂮起初不記得這件事。於是到諦的父母處詢問。諦的父親詳細說了事情的始末，並出示了書鎮和麈尾。䂮於是哭著說：『這就是先師弘覺大師啊！大師為姚萇（後秦）講解《法華經》，䂮是都講。姚萇贈送給大師兩樣東西，現在這就是其中之一。大師捨命的時候，正是寄放東西的那天。』又回憶起采菜的事情。（漢靈帝（168年-189年）下，沒有『帝』字。而且這是舉他的先祖的事。） 僧倫，姓呂，是衛州人。他的父親詢，擔任穆陵太守。他的父母還沒有懷孕的時候，（有一次）二老坐著，忽然出現一個胡僧，眉毛修長，頭髮雪白，有兩個侍者拿著幡在他左右，（胡僧）說：『願意做你們的兒子。不知道怎麼樣？』忽然就不見了。因此（他的母親）就懷孕了。等到四月初八四更時，生下了倫。還有兩面幡在倫的左右，並且滿屋都是奇異的香味。生完（倫）后，幡就不見了。等到五歲時，（僧倫）與父親到雲門寺拜見僧賢統師和珉禪師，便請求出家。兩位禪師問他，（僧倫）詳細敘述了奇異的相貌。兩位禪師感嘆道：『這孩子真可以度化。』 （刪）智炫出國，童壽入關 智炫，年少時出家，學習經教。適逢北周武帝（561年-578年）滅佛。智炫於是抗爭辯論，想要重新興盛佛教。周武帝大怒，逼迫他結婚。智炫與眾僧徒堅持志向不改變。周武帝仍然下詔讓智炫共同治理國政。智炫逃出國城，想要去齊都。當時因為齊國的邊境都被槍和荊棘覆蓋，沒有人能夠通行。齊國有一位富有的老婦人，姓張，見智炫高尚奇異，鋪了三十里的氈，讓智炫踏過到達齊國，（從而）重新興盛佛教大教。 鳩摩羅什（Kumārajīva），這裡翻譯為童壽（意為「童年的壽命」）。是天竺（印度）人，家世是國相。他的父親鳩摩羅炎（Kumārarata），後來也出家了。他的母親是龜茲（古代西域國家）王的妹妹。鳩摩羅什在母親的胎中時，他的母親忽然智慧理解能力倍增。等到鳩摩羅什出生后，（他的母親）就忘記了之前所說的話。
【English Translation】 English version: Suddenly, someone called out the name of Xu (䂮). Xu said, 'Young man, why do you call out the name of an old man like me?' Di (諦) said, 'Earlier, it was suddenly said that the monk was the novice Di. Di was injured by a wild boar while collecting vegetables for the monks.' Xu initially did not remember this incident. So he went to Di's parents to inquire. Di's father explained the whole story in detail and showed the paperweight and horsetail whisk. Xu then wept and said, 'This is my late teacher, the great master Hongjue! The master lectured on the Lotus Sutra for Yao Chang (Later Qin dynasty, 384-417 AD), and Xu was the chief lecturer. Yao Chang gave the master two items, and this is one of them. The time when the master gave up his life was the very day the items were entrusted.' He also recalled the incident of collecting vegetables. (Under Emperor Ling of Han (168-189 AD), there is no word 'Emperor'. Moreover, this is mentioning the affairs of his ancestors.) The monk Lun, whose surname was Lü, was from Weizhou. His father, Xun, served as the prefect of Muling. Before his parents conceived him, they were sitting when suddenly a foreign monk appeared, with long eyebrows and white hair. Two attendants holding banners were on his left and right. The foreign monk said, 'I wish to be your son. I wonder if it is possible?' Suddenly, he disappeared. Because of this, his mother became pregnant. When the fourth day of the fourth month at the fourth watch arrived, Lun was born. There were also two banners supporting him on his left and right, and the room was filled with an unusual fragrance. After he was born, the banners disappeared. When he was five years old, he went with his father to Yunmen Temple to see the monks Master Xian and Chan Master Min, and he requested to become a monk. The two masters asked him, and Lun described the unusual appearance in detail. The two masters sighed and said, 'This child is truly capable of being saved.' (Deleted) Zhi Xuan goes abroad, Tong Shou enters the pass Zhi Xuan became a monk at a young age and studied the scriptures. He encountered Emperor Wu of Northern Zhou (561-578 AD) destroying Buddhism. Zhi Xuan then argued and debated, wanting to revive Buddhism. The emperor was furious and forced him to marry. Zhi Xuan and the monks persisted in their aspirations without changing. The emperor still issued an edict for Zhi Xuan to jointly govern the state. Zhi Xuan fled the city, wanting to go to the capital of Qi. At that time, because the borders of Qi were covered with spears and thorns, no one could pass through. There was a wealthy old woman in Qi, surnamed Zhang, who saw Zhi Xuan's noble and extraordinary qualities. She laid out thirty li of felt, allowing Zhi Xuan to walk over it to reach Qi, (thereby) reviving the great Buddhist teachings. Kumārajīva, here translated as Tong Shou (童壽, meaning 'childhood lifespan'). He was from Tianzhu (India), and his family was of the rank of state minister. His father, Kumārarata, also became a monk later. His mother was the younger sister of the king of Kucha (an ancient kingdom in the Western Regions). When Kumārajīva was in his mother's womb, his mother suddenly had a doubled understanding of wisdom. After Kumārajīva was born, (his mother) forgot what she had said before.
什年九歲。大有機辨。佛教自明。王甚禮重。於是名振東土。時苻堅聞之曰。朕聞龜茲有鳩摩羅什。襄陽有釋道安。朕甚思之。此大賢哲之僧乃國之寶也。遂率兵七萬西伐龜茲。獲于羅什。堅與大臣迎入關中。大揚教法。(堅與大臣。當作後秦姚興也)。
無竭過嶺 法和登山
曇無竭。此云法勇。初與曇朗寺二十五人跡離此土。遠適西天。過於蔥嶺。冰雪涼冽。瘴氣昏黑。下有大江水急如箭。復涑東西兩山之脅。系索為橋。十人到彼以舉煙為號。后又見煙如已前過。如不見煙即知黑風吹落江中。后復過大雪山。懸崖壁立無安足處。壁上皆有故杙。孔孔處處相對。各執四杙。先拔下杙。手攀上杙。展轉相代。三日方過。赍石蜜為糧。同侶皆死於路。唯竭取經得還此土。
法和。與道安同學。后明佛理。因石虎之亂率眾入蜀。與安師過金輿谷相別。登其山極目而悲曰。此山高聳。游者甚多。一從此別。竟測何之。安曰。師持心有在。何懼後生。若慧不萌。斯可悲矣。(別竟。傳作化竟)
(寒)諦乘荷葉 相渡波瀾
拘那羅陀。陳言親依。或譯云真諦。本西竺人。來住南海岸。時有刺史歐陽穆公。深知重之。請住制旨寺。諦或居別墅。四絕水洲。穆公世子紇欲往禮覲。其洲波濤正起。未
【現代漢語翻譯】 現代漢語譯本： 鳩摩羅什（Kumārajīva，含義：一位偉大的佛教翻譯家）九歲時，就已極具思辨能力，無需他人指導便能理解佛教教義。國王非常尊敬他，因此他的名聲傳遍了東土。當時，苻堅（Fú Jiān，337-385，前秦皇帝）聽說了他，說：『我聽說龜茲（Qiūcí，古代西域國家）有鳩摩羅什，襄陽（Xiāngyáng，今湖北省襄陽市）有釋道安（Shì Dào'ān，312-385，著名佛教僧侶）。我非常想念他們。這些偉大的賢哲僧侶是國家的瑰寶啊！』於是率領七萬軍隊西征龜茲，得到了鳩摩羅什。苻堅與大臣迎接他進入關中（Guānzhōng，大致為今陜西省中部），大力弘揚佛教教法。（『堅與大臣』，應為後秦（384-417）姚興（Yáo Xīng，366-416，後秦皇帝））。
曇無竭（Tánwújié，含義：法勇）翻越蔥嶺（Cōnglǐng，今帕米爾高原），法和（Fǎhé）登上高山
曇無竭，漢譯為『法勇』。當初與曇朗寺（Tánlǎng Sì）的二十五人離開此土，前往遙遠的西天（Xītiān，指古代印度）。他們翻越蔥嶺，那裡冰雪寒冷，瘴氣昏暗。下面有一條大江，水流湍急如箭，又沖刷著東西兩山的山腰，他們用繩索做成橋樑。十人到達對岸，以舉煙為訊號。後來又看到煙，就像之前過河的人一樣。如果看不到煙，就知道是被黑風吹落江中。後來又翻越大雪山（Dàxuěshān，喜馬拉雅山脈），懸崖峭壁，沒有可以安身的地方。峭壁上都有以前留下的木樁，孔洞處處相對。每個人抓住四根木樁，先拔下下面的木樁，手攀住上面的木樁，這樣交替前進，三天才能通過。他們攜帶石蜜作為糧食，同伴都死在了路上，只有曇無竭取經后回到了此土。
法和，與道安是同學。後來通曉佛理，因為石虎（Shí Hǔ，295-349，後趙皇帝）之亂，率領眾人進入蜀地（Shǔdì，今四川省）。與安師在金輿谷（Jīnyú Gǔ）分別時，登上山頂極目遠望，悲傷地說：『這座山如此高聳，遊人眾多，一旦從此分別，最終會到哪裡呢？』道安說：『您心中有佛法，何懼將來？如果智慧不萌發，那才可悲啊！』（『別竟』，傳記中作『化竟』）
拘那羅陀（Jūnàluótuó，含義：親依）乘坐荷葉，相互渡過波濤
拘那羅陀，漢譯為『親依』，或譯為『真諦』（Zhēndì，499-569，南朝時期著名佛教學者和翻譯家）。本是西竺（Xīzhú，古代印度）人，來到南海岸居住。當時有刺史歐陽穆公（Ōuyáng Mùgōng）非常瞭解並尊重他，請他住在制旨寺（Zhìzhǐ Sì）。真諦有時住在別墅里，別墅四面環水。歐陽穆公的世子紇（Hé）想要去拜見他，當時洲邊的波濤洶涌，無法...
【English Translation】 English version: When Kumārajīva (meaning: a great Buddhist translator) was nine years old, he already possessed great discernment and understood Buddhist teachings without instruction. The king deeply respected him, and thus his fame spread throughout the Eastern lands. At that time, Fú Jiān (337-385, Emperor of the Former Qin Dynasty) heard of him and said, 'I have heard that in Qiuci (an ancient kingdom in the Western Regions) there is Kumārajīva, and in Xiangyang (present-day Xiangyang City, Hubei Province) there is Shi Dao'an (312-385, a famous Buddhist monk). I miss them very much. These great and wise monks are treasures of the nation!' Therefore, he led an army of 70,000 to conquer Qiuci in the west and obtained Kumārajīva. Fú Jiān and his ministers welcomed him into Guanzhong (roughly the central part of present-day Shaanxi Province) and vigorously promoted Buddhist teachings. ('Fú Jiān and his ministers' should be Yáo Xīng (366-416, Emperor of the Later Qin Dynasty) of the Later Qin Dynasty (384-417)).
Tánwújié (meaning: Dharma Courage) crosses the Congling Mountains (present-day Pamir Plateau), Fǎhé (Dharma Harmony) ascends the high mountain
Tánwújié, translated into Chinese as 'Fǎ Yǒng' (Dharma Courage). Initially, he and twenty-five others from Tánlǎng Temple left this land and traveled to the distant Western Heaven (referring to ancient India). They crossed the Congling Mountains, where the ice and snow were cold, and the miasma was dark. Below was a great river, with water flowing swiftly like arrows, eroding the sides of the eastern and western mountains. They made a bridge with ropes. Ten people reached the other side and used smoke as a signal. Later, they saw smoke again, just like those who had crossed the river before. If they did not see smoke, they knew that they had been blown into the river by the black wind. Later, they crossed the Great Snow Mountain (Himalayas), where the cliffs were steep and there was no place to rest their feet. There were old wooden stakes on the cliffs, with holes facing each other everywhere. Each person held four wooden stakes, first pulling out the lower stake and then grabbing the upper stake, advancing alternately in this way, taking three days to pass. They carried rock candy as food, and their companions all died on the road. Only Tánwújié obtained the scriptures and returned to this land.
Fǎhé was a classmate of Dào'ān. Later, he became proficient in Buddhist principles. Because of the chaos of Shí Hǔ (295-349, Emperor of the Later Zhao Dynasty), he led the people into the land of Shǔ (present-day Sichuan Province). When he parted with Master Ān in Jinyu Valley, he climbed to the top of the mountain and looked into the distance with sorrow, saying, 'This mountain is so towering, and there are so many travelers. Once we part here, where will we end up?' Dào'ān said, 'If you have the Dharma in your heart, what is there to fear in the future? If wisdom does not sprout, that is what is truly sad!' ('Parting' is written as 'Transformation' in the biography.)
Kūnāluótuó (meaning: Close Reliance) rides on lotus leaves, crossing the waves together
Kūnāluótuó, translated into Chinese as 'Qīn Yī' (Close Reliance), or translated as 'Zhēndì' (499-569, a famous Buddhist scholar and translator during the Southern Dynasties). Originally from Xīzhú (ancient India), he came to live on the southern coast. At that time, the prefect Ōuyáng Mùgōng greatly understood and respected him, and invited him to live in Zhìzhǐ Temple. Zhēndì sometimes lived in a villa, which was surrounded by water on all sides. Ōuyáng Mùgōng's heir, Hé, wanted to visit him, but at that time the waves around the island were surging, making it impossible to...
敢陵犯。諦乃鋪舒坐具於水。飄然而渡。達岸既已。其座具不濕。諦時欲過岸。唯乘荷葉。莫測其神。
無相者。不知何來。住涪州山寺。上流大江。波瀾長起。無船不可過其寺。相唯芭蕉葉置於水上。乃蹈而過。時或以缽安水中。令人踏上。飄然達岸也。
(尾)善伏誡神 慧嵬問鬼
善伏。一名等照。入道之後。于桑梓山修習禪觀。山神求伏受戒。伏誡山神令莫啖肉。巫者殺生祀神。神見形以杖打之。吾已於伏阇梨處受戒。誓不啖肉。巫者將死。神曰。愍汝愚癡。且放汝命。自後無啖。無後敢肉祭。(無後。疑當作無復)
慧嵬。以習禪為常。居止山谷。至夜有一無頭鬼來嵬靜室。嵬乃謂鬼曰。汝既無頭。無頭苦痛之患。一何快哉。鬼便隱形作無腹鬼來。但有手足。嵬曰。汝既無腹。便無五臟之憂。一何樂。須臾作大黑形鬼來。大怖于嵬。嵬神色不動。侍者驚走。(須臾下。一有復字)
(紙)曇籥四飛 法橋百里
支曇籥。少有妙聲。善唱導。常夢天神授其聲梵。覺莫有比之。其聲一發。空中清靡。四飛卻轉。(空中。傳之文無此字)
帛法橋。中山人。幼好轉讀而乏聲梵。后絕粒懺禮求之。經七日七夜。忽覺喉內豁然。尋索水洗𠻳曰。有應感矣。遂發三唱導聲。
【現代漢語翻譯】 現代漢語譯本： （敢陵犯）不敢侵犯。諦（Dì）於是將坐具鋪在水面上，輕飄飄地渡了過去。到達岸邊后，坐具一點都沒濕。諦（Dì）有時想過河，就只乘坐荷葉，令人無法測度他的神通。
（無相者）不知從哪裡來，住在涪州的山寺里。上游的大江，波濤洶涌，沒有船隻無法通過他的寺廟。無相（Wú Xiàng）只是把芭蕉葉放在水上，就踩著葉子過去了。有時他把缽放在水中，讓人踩在上面，輕飄飄地到達岸邊。
（尾）善伏誡神 慧嵬問鬼
善伏（Shàn Fú），一名等照（Děng Zhào），入道之後，在桑梓山修習禪觀。山神請求善伏（Shàn Fú）受戒。善伏（Shàn Fú）告誡山神不要吃肉。巫師殺生祭祀神靈，山神現身用杖打他，說：『我已經在伏阇梨（Fú Shélí）處受戒，發誓不吃肉。』巫師將要死去，山神說：『可憐你愚癡，暫且饒你一命。』自那以後不再吃肉，以後再也沒有人敢用肉祭祀。（無後，疑當作無復）
慧嵬（Huì Wéi），以習禪為常，居住在山谷里。到了晚上，有一個無頭鬼來到慧嵬（Huì Wéi）的靜室。慧嵬（Huì Wéi）就對鬼說：『你既然沒有頭，就沒有頭痛的苦惱，多麼快樂啊。』鬼便隱去身形，變成無腹鬼前來，只有手腳。慧嵬（Huì Wéi）說：『你既然沒有腹部，就沒有五臟的憂慮，多麼快樂啊。』一會兒，變成巨大的黑色鬼怪前來，非常恐怖，慧嵬（Huì Wéi）神色不動，侍者驚恐逃走。
（紙）曇籥四飛 法橋百里
支曇籥（Zhī Tán Yuè），從小就有美妙的聲音，擅長唱導。常常夢見天神傳授他梵音，醒來后沒有人能比得上他。他的聲音一發出，空中清澈動聽，四處飛揚迴旋。
帛法橋（Bó Fǎqiáo），中山人。從小喜歡轉讀佛經，但缺乏美妙的聲音。後來斷食懺悔祈求，經過七天七夜，忽然覺得喉嚨里豁然開朗。尋找水來洗漱，說道：『有感應了。』於是發出三次唱導的聲音。（中山人，指晉代郡望為中山的人）
【English Translation】 English version: (Dare to violate) Dared not to invade. Dì then spread his seat on the water, and floated across. Upon reaching the shore, his seat was not wet at all. Dì sometimes wanted to cross the river, so he only rode on a lotus leaf, making it impossible to fathom his divine power.
(Wú Xiàng) Did not know where he came from, lived in a mountain temple in Fúzhōu. The upstream river was turbulent, and no boat could pass his temple. Wú Xiàng simply placed a banana leaf on the water, and stepped on it to cross. Sometimes he placed a bowl in the water, allowing people to step on it, and floated to the shore.
(End) Shàn Fú Subdues the God with Precepts, Huì Wéi Asks the Ghost
Shàn Fú, also known as Děng Zhào, after entering the path, practiced meditation in Sāngzǐ Mountain. The mountain god asked Shàn Fú to receive precepts. Shàn Fú admonished the mountain god not to eat meat. A shaman sacrificed animals to worship the gods, and the god appeared and struck him with a staff, saying, 'I have received precepts from Fú Shélí, and vowed not to eat meat.' The shaman was about to die, and the god said, 'I pity your ignorance, and will spare your life for now.' From then on, he no longer ate meat, and no one dared to offer meat sacrifices again. (Wú hòu, suspected to be wú fù)
Huì Wéi practiced meditation as a routine, living in the mountains. At night, a headless ghost came to Huì Wéi's quiet room. Huì Wéi then said to the ghost, 'Since you have no head, you have no suffering from headaches, how happy you are.' The ghost then hid its form and came as a bellyless ghost, with only hands and feet. Huì Wéi said, 'Since you have no belly, you have no worries about the five internal organs, how happy you are.' After a while, a huge black ghost came, greatly frightening Huì Wéi. Huì Wéi's expression did not change, and the attendant ran away in fright.
(Paper) Tán Yuè Flies in Four Directions, Fǎqiáo a Hundred Li
Zhī Tán Yuè had a wonderful voice from a young age and was good at chanting. He often dreamed of heavenly beings teaching him Sanskrit sounds, and no one could compare to him after he woke up. Once his voice was released, it was clear and melodious in the air, flying and circling in all directions.
Bó Fǎqiáo, a native of Zhōngshān (referring to people from the Jin Dynasty with ancestral home in Zhongshan). He loved reciting scriptures from a young age, but lacked a beautiful voice. Later, he fasted and repented to pray for it. After seven days and seven nights, he suddenly felt a sense of openness in his throat. He sought water to wash his mouth and said, 'There is a response.' Then he emitted three chanting sounds.
其響徹百餘里。道俗盛聞。
慧受青龍 道洪白雉
慧受。習誦為務。常行達王坦之園。欲求立寺。后遂得立。每夕亦夢見青龍從南方來化為剎柱。受一日忽至新亭江尋覓。得一長木隨流而下。受曰必是青龍之應矣。遂牽上立剎。
道洪。事曇延為師。學通內外。志行清高。後於寶昌寺講涅槃經。時一白雉每來伏聽。馴狎隨人。忽終講次。
慧安古杖 僧群靈水(數軌切)
慧安。未詳何許人。止於廬山。學徒湊集。講說群經。安常卓一杖曰是西域僧施。其杖光色瑩徹。頗有異香。上有胡書。人莫能識。后入關詣羅什。捉杖而自隨。什大驚曰。此杖乃在此間耶。自譯出胡書。始知殊異。
僧群。居止羅江縣之霍山。構立茅室。此孤在海中。上有石盂。徑數十丈餘。水深數丈。傳曰是群仙之所宅。群曰。吾唯飲此水。永絕糧粒。晉安大守陶夔聞而索之。此水出山則臭。夔自來取飲。愈臭於前。夔嘆曰。蓋凡夫與聖賢不同也。其盂水與一小澗相隔。常以一木為梁。由之汲水以免飢渴。忽有一折翔鴨舒翼當梁。群欲撥之取水。慮傷其鴨。因此不飲。七日而終也。(水深數丈。傳作木深六七尺。愈臭於前。作數日不得至)
(真)漫提指客 處寂候賓
魏洛京勒那漫提。住
【現代漢語翻譯】 現代漢語譯本 其響徹百餘里。道俗盛聞。
慧受青龍 道洪白雉
慧受（人名）。以學習背誦為主要事務。曾經前往王坦之的花園，想要在那裡建立寺廟。後來願望得以實現。每晚都夢見青龍從南方而來，化為寺廟的剎柱。慧受有一天忽然到新亭江邊尋找，得到一根長木頭順流而下。慧受說這必定是青龍的應驗啊。於是拉上來立為剎柱。
道洪（人名）。以曇延（人名）為師，學通內外典籍，志向品行清高。後來在寶昌寺講解《涅槃經》。當時有一隻白雉鳥，每次都來伏在旁邊聽講，非常馴服親近人。在一次講經的過程中忽然去世。
慧安古杖 僧群靈水
慧安（人名）。不清楚是哪裡人，住在廬山。學生很多，聚集在一起，講說各種經典。慧安常常拄著一根手杖，說這是西域僧人贈送的。這根手杖光澤明亮，頗有奇異的香味，上面有胡人的文字，沒有人能夠認識。後來他進入關中去拜訪鳩摩羅什（人名），拄著這根手杖跟隨著他。鳩摩羅什非常驚訝地說：『這根手杖竟然在這裡嗎？』親自翻譯出胡人的文字，才知道這手杖非常奇異。
僧群（人名）。居住在羅江縣的霍山，建造茅草屋居住。這裡孤零零地在海中，上面有一個石盂，直徑有幾十丈，水深幾丈。傳說這裡是群仙居住的地方。僧群說：『我只喝這裡的水，永遠斷絕糧食。』晉安太守陶夔（人名）聽說後派人去索取這裡的水。這水一離開山就變得很臭。陶夔親自來取水飲用，比之前更臭。陶夔感嘆說：『大概凡人和聖賢就是不一樣啊。』石盂的水和一個小溪澗相隔，常常用一根木頭作為橋樑，通過它來取水，以免飢餓乾渴。忽然有一隻受傷的野鴨張開翅膀擋在木樑上。僧群想要撥開它取水，又擔心傷害到野鴨，因此不喝水，七天後去世。（水深幾丈，有的版本作木頭深六七尺。愈臭於前，有的版本作數日不得至）
真漫提指客 處寂候賓
北魏洛京的勒那漫提（人名），住在
【English Translation】 English version Its sound reverberated for over a hundred li (Chinese mile). Both monks and laypeople widely heard of it.
Huishou's (name) Azure Dragon, Daohong's (name) White Pheasant
Huishou (name) devoted himself to studying and reciting scriptures. He often went to Wang Tan-zhi's (name) garden, desiring to establish a temple there. Later, his wish was fulfilled. Every night, he dreamed of an azure dragon coming from the south and transforming into a temple pillar. One day, Huishou suddenly went to the Xinting River to search and found a long piece of wood floating downstream. Huishou said, 'This must be the response of the azure dragon!' So he pulled it up and erected it as a pillar.
Daohong (name) took Tan Yan (name) as his teacher, mastering both internal and external knowledge, with lofty aspirations and pure conduct. Later, he lectured on the Nirvana Sutra at Baochang Temple. At that time, a white pheasant would come and listen, docile and friendly to people. It suddenly died during one of the lectures.
Huian's (name) Ancient Staff, Sengqun's (name) Sacred Water
Huian (name), whose origins are unknown, resided on Mount Lu. Many students gathered to listen to him lecture on various scriptures. Huian often leaned on a staff, saying it was given by a monk from the Western Regions. The staff had a bright luster and a peculiar fragrance, with foreign writing on it that no one could understand. Later, he went to Guanzhong to visit Kumarajiva (name), carrying the staff with him. Kumarajiva was greatly surprised and said, 'Is this staff here?' He personally translated the foreign writing and realized the staff was extraordinary.
Sengqun (name) lived in a thatched hut on Mount Huo in Luojiang County. This place was isolated in the sea, with a stone basin on top, several tens of zhang (Chinese measurement unit) in diameter and several zhang deep. It was said to be the dwelling place of immortals. Sengqun said, 'I only drink this water and never eat grain.' Tao Kui (name), the Grand Administrator of Jin'an, heard of this and sent people to fetch the water. The water became foul as soon as it left the mountain. Tao Kui came himself to fetch and drink the water, but it was even fouler than before. Tao Kui sighed and said, 'Indeed, ordinary people are different from sages.' The basin of water was separated from a small stream by a wooden beam, which was used to draw water to avoid hunger and thirst. Suddenly, an injured wild duck spread its wings and blocked the beam. Sengqun wanted to push it away to get water but was afraid of hurting the duck, so he did not drink and died seven days later. (The water is several zhang deep, some versions say the wood is six or seven chi (Chinese measurement unit) deep. Fouler than before, some versions say he could not reach it for several days.)
Zhenmantidi (name) Points to Guests, Chuji (name) Awaits Visitors
Lunamantidi (name) of Luoyang in Northern Wei (386-534), resided in
永寧寺。大明道術。時信州刺史綦母懷文。算術玄妙。天情博綜。敕令修理其寺。見提有異術。常送餉祇承。時洛南玄武館有一蠕蠕客。曾與提西域舊識。常與提言笑。懷文輕之。提曰。爾勿輕他。縱使讀萬卷書。事用未必相過也。懷文曰。此何所知。當角伎賭馬。提曰爾有耶。答曰算術之能。時庭前有一棗極大。實皆繁。提仰視曰爾知其上可有幾許子乎。懷文怪而笑曰。算者所知必依標準。則天地理亦可推測。草木繁茂有何形兆。計斯實謾言也。提指蠕蠕曰。此即知之。懷文憤氣不信承之。懷文要幾許成核。幾許瘀死無核斷約已。蠕蠕客腰間皮袋內出一物。穿五色線。線貫白珠。以約樹。或上或下週。良久向提撼頭笑。述其數目。乃令人採下。懷文一一自看校量。子數並不余欠。因得馬而歸。
處寂。居天臺山。宴坐四十餘年。時無相大師自新羅將來謁問于說禪師。寂預告眾僧曰。外來之賓。明日當至。可灑掃堂室以候之。至明日果有海東賓至也。
慧韶撤被 法向裂巾
慧韶。棲息丹陽之田里。出家之後。長勤聽習。初受學于藏公。后復稟于綽公。於時講席學者既眾。闕其論本。制不許住。韶眾中獨吟。貧唯有一被。又屬嚴冬。便乃撤之。用充寫錄論文。忍寒速噤。方具聽習。聽乃曉文義。其
苦學如是。
法向。形相奇特。幼便受具。聽習精專。貞觀初。有常州人往幽州見一女子。問海陵向法師健否。又問識耶。答曰不識。其以如烏絲布頭巾寄於向師。後人將至。向令弟子迎之。恰至門首相值。人以巾付向。向得巾執玩咨嗟。向破付弟子等。人得一片。有不得者。同二年。天下括義軍。私度不出者斬。聞此咸畏。得巾者並依還俗。不得者再令出家。眾皆悲之。果驗向之先兆。
圖澄洗腸 佛調現身
鄴中竺佛圖澄。誦經數百萬言。善解章義。入晉境游化。與朝中諸學士論義。其詞辯縱橫。無不降之。尋值帝京喪亂。乃潛形草野。時石勒屯兵葛陂。專以殺戮。時沙門遇害者眾。澄乃杖錫軍門。欲化于石勒。勒召澄問曰。佛法有何靈驗。澄知勒不深大教。乃以近事為化。令取應器盛水咒之。須臾生青蓮華。勒由此信重。后石虎立。亦以淺近之事化之。澄左乳傍有一孔。圍四寸。通徹腸。有時或腸從中出。或以絮塞孔。夜欲讀書時輒拔絮。則一室洞明。又齋時至水邊引腸出洗。還內其中。後年一百九歲終。
竺佛調。事圖澄為師。常居山林。修行為務。終於山所。經數年後。調白衣弟子八人入山伐木。忽見調在高巖之上。衣服鮮潔。姿容悅暢。皆驚喜禮拜曰和尚在耶。調曰吾常在耳。
【現代漢語翻譯】 現代漢語譯本 苦學如是。 法向（人名）。形貌奇特，年幼時就受了具足戒，聽聞和學習佛法非常專注。貞觀（627-649）初年，有常州人去幽州，見到一個女子，問她海陵的向法師是否安好，又問她是否認識向法師。女子回答說不認識。那人就托她將一塊烏絲布頭巾寄給向法師。後來，那人將頭巾送到，向法師讓弟子去迎接。恰好在門前相遇，那人將頭巾交給向法師。向法師得到頭巾，拿著把玩，感嘆不已。向法師將頭巾撕破分給弟子們，每人得到一片，有些人沒有得到。同年（貞觀二年，628），天下徵召義軍，私自出家而不應徵的人要被處斬。人們聽到這個訊息都很害怕，得到頭巾的人都紛紛還俗。沒有得到頭巾的人，向法師讓他們再次出家。眾人都感到悲傷。這件事果然應驗了向法師之前的預兆。 圖澄（人名）洗腸，佛調（人名）現身 鄴城的竺佛圖澄（人名），能背誦數百萬字的佛經，精通經文的含義。他進入晉朝境內遊歷教化，與朝中的學士們辯論佛法，他的辯才非常出色，沒有人能勝過他。不久后，京城發生戰亂，他就隱居在鄉野。當時石勒（人名）在葛陂屯兵，專門從事殺戮，很多僧人因此遇害。圖澄於是拄著錫杖來到軍門，想要感化石勒。石勒召見圖澄，問道：『佛法有什麼靈驗？』圖澄知道石勒不瞭解佛法，就用一些簡單的事情來教化他。他讓石勒拿來一個器皿盛水，然後唸咒。一會兒，水中生出青蓮花。石勒因此非常信重他。後來石虎（人名）即位，圖澄也用一些簡單的事情來教化他。圖澄左乳旁邊有一個孔，直徑四寸，與腸子相通。有時腸子會從孔中出來，有時他會用棉絮塞住孔。晚上想要讀書的時候，他就拔掉棉絮，整個房間就會變得明亮。齋戒的時候，他會到水邊把腸子拉出來清洗，然後再放回去。後來他活到一百零九歲去世。 竺佛調（人名）以圖澄（人名）為師，常住在山林中，以修行作為自己的任務，最終在山中去世。幾年后，佛調的八個在家弟子進山砍柴，忽然看見佛調在高高的巖石上，衣服鮮艷潔凈，容貌喜悅舒暢。弟子們都驚喜地禮拜說：『和尚您在這裡啊！』佛調說：『我一直都在這裡。』
【English Translation】 English version Studying diligently like this. Faxiang (name of a person). His appearance was unique. He received the full precepts at a young age and was very focused on listening to and learning the Dharma. In the early years of the Zhenguan period (627-649), a person from Changzhou went to Youzhou and saw a woman. He asked her if Dharma Master Xiang of Hailing was well and if she knew him. The woman replied that she did not know him. The person then entrusted her to send a piece of black silk cloth headscarf to Dharma Master Xiang. Later, the person sent the headscarf, and Dharma Master Xiang asked his disciple to greet him. They met at the gate, and the person gave the headscarf to Dharma Master Xiang. Dharma Master Xiang received the headscarf, held it, and sighed with emotion. Dharma Master Xiang tore the headscarf and distributed it to his disciples, each receiving a piece, while some did not receive any. In the same year (the second year of Zhenguan, 628), the empire recruited volunteer soldiers, and those who were privately ordained without enlisting would be executed. People were afraid upon hearing this news, and those who had received the headscarf returned to lay life. Dharma Master Xiang allowed those who had not received the headscarf to be ordained again. Everyone felt sad. This event indeed fulfilled Dharma Master Xiang's previous premonition. Tucheng (name of a person) washes his intestines, Fodiao (name of a person) appears. The monk, Zhu Fotucheng (name of a person) of Ye city, could recite millions of words of Buddhist scriptures and was proficient in the meaning of the scriptures. He entered the territory of the Jin Dynasty to travel and teach, debating the Dharma with the scholars in the court. His eloquence was outstanding, and no one could surpass him. Soon after, the capital was in turmoil, and he went into seclusion in the countryside. At that time, Shi Le (name of a person) was stationed with his troops at Gebei, specializing in killing, and many monks were killed as a result. Tucheng then came to the military gate with his staff, wanting to influence Shi Le. Shi Le summoned Tucheng and asked, 'What is the spiritual efficacy of Buddhism?' Tucheng knew that Shi Le did not understand Buddhism deeply, so he used simple things to teach him. He asked Shi Le to bring a vessel filled with water and chanted a mantra. After a while, a blue lotus flower grew in the water. Shi Le therefore trusted him very much. Later, when Shi Hu (name of a person) ascended the throne, Tucheng also used simple things to teach him. Tucheng had a hole next to his left breast, four inches in diameter, which was connected to his intestines. Sometimes the intestines would come out of the hole, and sometimes he would plug the hole with cotton. When he wanted to read at night, he would pull out the cotton, and the whole room would become bright. When it was time for fasting, he would go to the water's edge and pull out his intestines to wash them, and then put them back in. Later, he died at the age of one hundred and nine. Zhu Fodiao (name of a person) took Tucheng (name of a person) as his teacher and often lived in the mountains, taking cultivation as his task, and eventually died in the mountains. Several years later, eight lay disciples of Fodiao went into the mountains to cut wood and suddenly saw Fodiao on a high rock, his clothes bright and clean, his appearance joyful and pleasant. The disciples were surprised and bowed, saying, 'Venerable Master, you are here!' Fodiao said, 'I have always been here.'
良久不見。八人乃苦發塳開棺看。不見尸。唯衣屨存焉。
玄高入魏 帛遠□□(二字𧏋滅。疑是死秦二字)
秦玄高。居河北林陽堂山。深窮教典。學徒千有餘人。時魏虜拓䟦燾。據平城。燾聞高之名請入魏都。后燾害高而卒。舉國悲慟。高弟子玄暢在雲中。去魏都六百里。卒到。悲慟無已。因與同學泣請和尚再起。示與一言。須臾眼開。顏色如故。語諸弟子曰。大法應化。隨緣盛衰。汝等不久復應如我爾。汝等死後。大法當興。言絕又卒。
帛遠。字法祖。少以儒學知名。長乃為僧。明解經論。兼善翻譯。后見干戈交爭。欲潛于秦隴。會張輔為秦州刺史鎮秦隴。與遠俱行。輔以遠名行顯。著欲令反服為之僚友。遠志固不移。由是結憾。欲便害之。行死於途。遠忽語諸道人及弟子曰。我數日當有對至。便辭別。分佈經像及衣盂等訖。明晨詣輔處共語。輔令收之行鞭。忽然而卒。須臾隴上道俗聞而悲慟。率兵以伐于張輔。輔兵敗亦卒。孫綽道賢論中。以帛遠比于晉嵇康。(鎮下。一有于字)
(藥)慧休吟云 道林放鶴
慧休。姓湯氏。善於風雅。有名天下。故有詩曰。日暮碧雲合。佳人殊未來。從古迄今皆稱揚休碧雲之句。梁昭明編入文選書。為江淹之詩。未可知也。
支遁
【現代漢語翻譯】 現代漢語譯本： 過了很久，八個人才痛苦地打開墳墓，打開棺材檢視。沒有屍體，只有衣服和鞋子還在。
玄高入魏 帛遠□□（二字磨滅，疑是『死秦』二字）
秦玄高（？-？），居住在河北林陽堂山，深入研究佛教經典，門徒有一千多人。當時魏國的拓跋燾（408年-452年）（北魏太武帝）佔據平城。拓跋燾聽說了玄高的名聲，請他進入魏都。後來拓跋燾殺害了玄高而死。全國上下都非常悲痛。玄高的弟子玄暢在雲中，距離魏都六百里，最終趕到。悲痛不已，於是與同學哭著請求和尚再次顯靈，給他們一句指示。一會兒，玄高睜開了眼睛，臉色和原來一樣。他告訴弟子們說：『大法應運變化，隨著因緣而盛衰。你們不久也會像我一樣。你們死後，大法將會興盛。』說完就又去世了。
帛遠（？-？），字法祖，年輕時以儒學聞名，長大后出家為僧，精通經論，擅長翻譯。後來看到戰火紛飛，想要隱居到秦隴。恰逢張輔擔任秦州刺史，鎮守秦隴，與帛遠一同前往。張輔因為帛遠的名聲顯赫，想要讓他還俗做自己的僚友。帛遠意志堅定，不肯改變，因此結下了怨恨，想要找機會殺害他。帛遠在路上突然告訴各位道人和弟子說：『我幾天後將有對頭來。』於是辭別，分發經像和衣物等完畢。第二天早晨到張輔處交談，張輔命令手下將他抓起來鞭打，忽然就死了。不久，隴上的道士和百姓聽說了這件事，非常悲痛，率領軍隊討伐張輔。張輔兵敗也死了。孫綽在《道賢論》中，將帛遠比作晉代的嵇康（224年-263年）。
（藥）慧休吟云 道林放鶴
慧休（？-？），姓湯，擅長風雅，名揚天下。所以有詩說：『日暮碧雲合，佳人殊未來。』從古至今都稱讚慧休的『碧雲』之句。梁昭明（501年-531年）將這句詩編入《文選》，作為江淹（444年-505年）的詩，這還未可知。
支遁（314年-366年）
【English Translation】 English version: After a long time, the eight people painfully opened the grave and the coffin to check. There was no corpse, only the clothes and shoes remained.
Xuan Gao Enters Wei, Bo Yuan □□ (Two characters are obliterated, suspected to be 'Death Qin'.)
Qin Xuan Gao (?-?) resided in Tangshan, Linyang, Hebei, deeply studying Buddhist scriptures, with more than a thousand disciples. At that time, Tuoba Tao (408-452) (Emperor Taiwu of Northern Wei) of the Wei Dynasty occupied Pingcheng. Tuoba Tao heard of Xuan Gao's reputation and invited him to enter the Wei capital. Later, Tuoba Tao killed Xuan Gao and died. The whole country was in grief. Xuan Gao's disciple, Xuan Chang, was in Yunzhong, six hundred miles away from the Wei capital, and finally arrived. Overwhelmed with grief, he and his fellow students wept and begged the monk to reappear and give them an instruction. After a while, Xuan Gao opened his eyes, his complexion as before. He told the disciples, 'The Great Dharma responds to changes and prospers and declines according to conditions. You will soon be like me. After you die, the Great Dharma will flourish.' After saying this, he died again.
Bo Yuan (?-?), styled Fazu, was known for his Confucian learning in his youth, and later became a monk, proficient in scriptures and treatises, and skilled in translation. Later, seeing the flames of war, he wanted to retreat to Qinlong. It happened that Zhang Fu was appointed as the governor of Qinzhou, garrisoning Qinlong, and traveled with Bo Yuan. Zhang Fu, because of Bo Yuan's prominent reputation, wanted him to return to secular life and become his colleague. Bo Yuan's will was firm and unyielding, thus incurring resentment, and he wanted to find an opportunity to kill him. Bo Yuan suddenly told the monks and disciples on the road, 'I will have an adversary in a few days.' So he bid farewell, distributed scriptures, images, and clothing, etc. The next morning, he went to Zhang Fu's place to talk, and Zhang Fu ordered his subordinates to arrest him and whip him, and he suddenly died. Soon, the Taoists and people of Longshang heard about this and were very grieved, leading troops to attack Zhang Fu. Zhang Fu was defeated and also died. Sun Chuo, in 'Discourse on Eminent Worthies,' compared Bo Yuan to Ji Kang (224-263) of the Jin Dynasty.
(Medicine) Hui Xiu Recites, Dao Lin Releases Cranes
Hui Xiu (?-?), surnamed Tang, was skilled in elegance and renowned throughout the world. Therefore, there is a poem that says, 'At dusk, the blue clouds gather, the beautiful woman has not yet arrived.' From ancient times to the present, Hui Xiu's 'blue clouds' line has been praised. Liang Zhaoming (501-531) included this line in 'Selections of Refined Literature,' as a poem by Jiang Yan (444-505), which is still unknown.
Zhi Dun (314-366)
。字道林。入山陰講演維摩經。於時許詢作都講。林通一義。眾咸謂詢不能解。詢設一難。眾咸謂林無以酬。其辯說問難終無以止。時剡山人有遺林馬者。受而養之。時或譏之。林曰。好其神駿爾。有遺林鶴者。林曰。汝是沖天之物也。寧為耳目之玩乎。遂開籠放之。
法相滑稽 僧淵言謔
法相。誦習為務。后渡江南山越城寺。游縱放蕩。或時裸袒干冒朝達。唯以言笑滑稽相謔。時晉鎮北將軍司馬恬惡其不節。招而鴆之。頻傾三大鐘。相飲之。神色無易。因茲禮重。
康僧淵。來於長安。貌雜胡人。語變中國。時遇殷浩。浩問淵佛經深遠之理。僧淵卻辨俗書性情之義。自晝至曛浩不能屈。由是改觀。瑯玡王茂弘以淵鼻高眼深之言戲之。淵復以言謔于王曰。貧道鼻高者。面之山。眼深者。面之淵。山不高則不靈。淵不深則不清。其急辯言謔如是。
崇慧登梯 通達入鑊
崇慧。少有大量。復振雄名。后掛錫章信寺。大曆初有道士史華上表乞與釋門角教法。遂于東明觀壇前架刀成梯。史華登躡其上如磴道焉。釋崇慧乃于章信寺大樹刀梯。增高百尺。東明之梯極為低小。以刀橫架鋒刃若霜雪之色。慧跣足登陟坦若平道。復蹈烈火作探油湯。口餐鐵葉。史華掩袂而退。
通達。幼曉教
【現代漢語翻譯】 現代漢語譯本： 字道林。他前往山陰講解《維摩經》。當時許詢擔任都講。道林通曉一個義理，眾人都認為許詢不能理解。許詢設定了一個難題，眾人都認為道林無法回答。他們的辯論問難始終沒有停止。當時剡山有人送給道林一匹馬，道林接受並飼養它。當時有人譏諷他，道林說：『我喜歡它的神駿罷了。』有人送給道林一隻鶴，道林說：『你本是沖天之物，難道要成為供人耳目玩樂的東西嗎？』於是打開籠子放了它。
法相滑稽，僧淵言謔
法相，以誦習佛經為事務。後來渡江南山，住在越城寺。他遊玩放縱，有時甚至裸露身體冒犯朝廷官員。他只是用言語談笑來互相戲謔。當時晉朝鎮北將軍司馬恬厭惡他的不檢點，招來並用毒酒鴆殺他。法相連續喝了三大鐘毒酒，神色沒有改變。因此司馬恬對他非常尊敬。
康僧淵，來到長安（今陜西西安）。相貌混雜著胡人特徵，說話帶著中國口音。當時遇到殷浩。殷浩問康僧淵佛經深奧的道理，康僧淵卻辯論世俗書籍關於性情的意義。從白天到黃昏，殷浩都不能駁倒他，因此對他改變了看法。瑯玡王茂弘用康僧淵鼻子高眼睛深來戲弄他。康僧淵用言語戲謔地回答王茂弘說：『貧道鼻子高，是面部的山；眼睛深，是面部的淵。山不高就不靈秀，淵不深就不清澈。』他快速辯解和戲謔就是這樣。
崇慧登梯，通達入鑊
崇慧，年少時就有很大的氣量，又重振雄名。後來在章信寺掛單。大曆年間（766-779）初年，有道士史華上表請求與佛教角逐教法。於是在東明觀壇前架起刀梯。史華登上刀梯，像走臺階一樣。釋崇慧於是在章信寺大樹刀梯，增高到百尺。東明觀的刀梯顯得非常低小。用刀橫著架設，鋒刃像霜雪的顏色。崇慧赤腳登上刀梯，像走在平坦的道路上一樣。又踩踏烈火，進入滾燙的油湯，口裡吃鐵葉。史華遮著袖子退了回去。
通達，從小就明白教義
【English Translation】 English version: His courtesy name was Daolin. He went to Shanyin to lecture on the Vimalakirti Sutra. At that time, Xu Xun served as the chief lecturer. Daolin understood one meaning, and everyone thought that Xu Xun could not understand it. Xu Xun set a difficult problem, and everyone thought that Daolin could not answer it. Their debates and questions never stopped. At that time, someone from Shanshan gave Daolin a horse, and Daolin accepted and raised it. At that time, some people ridiculed him, and Daolin said, 'I like its divine jun.' Someone gave Daolin a crane, and Daolin said, 'You are a thing that soars into the sky, how can you be a plaything for the eyes and ears?' So he opened the cage and released it.
Faxiang's humor, Sengyuan's jokes
Faxiang devoted himself to reciting and studying the scriptures. Later, he crossed the river to the south and stayed at Yuecheng Temple in Nanshan. He was unrestrained and dissolute, and sometimes even exposed his body and offended court officials. He only used words and laughter to tease each other. At that time, Sima Tian, the General of the Northern Expedition of the Jin Dynasty, hated his lack of restraint, so he summoned him and poisoned him with poisoned wine. Faxiang drank three large glasses of poisoned wine in a row, and his expression did not change. Therefore, Sima Tian respected him very much.
Kang Sengyuan came to Chang'an (present-day Xi'an, Shaanxi). His appearance was mixed with Hu characteristics, and his speech had a Chinese accent. At that time, he met Yin Hao. Yin Hao asked Kang Sengyuan about the profound principles of Buddhist scriptures, but Kang Sengyuan debated the meaning of secular books about temperament. From day to dusk, Yin Hao could not refute him, so he changed his view of him. Wang Maohong of Langya teased Kang Sengyuan for his high nose and deep eyes. Kang Sengyuan replied jokingly to Wang Maohong, 'The poor monk's high nose is the mountain of the face; the deep eyes are the abyss of the face. If the mountain is not high, it is not spiritual; if the abyss is not deep, it is not clear.' His quick defense and jokes were like this.
Chonghui climbs the ladder, Tongda enters the cauldron
Chonghui was very generous when he was young, and he revived his reputation. Later, he stayed at Zhangxin Temple. In the early years of the Dali period (766-779), a Taoist priest, Shi Hua, submitted a memorial requesting to compete with Buddhism in teaching methods. So he erected a ladder made of knives in front of the Dongming Temple altar. Shi Hua climbed the knife ladder as if he were walking on steps. Shi Chonghui then erected a knife ladder in Zhangxin Temple, increasing it to a hundred feet. The knife ladder in Dongming Temple appeared very small. The knives were horizontally erected, and the blades were like the color of frost and snow. Chonghui climbed the knife ladder barefoot, as if walking on a flat road. He also stepped on the raging fire and entered the boiling oil soup, eating iron leaves in his mouth. Shi Hua covered his sleeves and retreated.
Tongda understood the teachings from an early age
。其棲止無定。乃入大白山不食。饑則食草而息依樹端坐。後有大將軍薛萬均聞而異之。迎歸私第供養百有餘日。不違正軏。忽於一夜后索食慾食。苦求方得。從行亦僻。欲求入內夜宿。將軍兄弟大怒。打之幾死。仰而告曰。卿已打我身肉都損。血污不凈。可作湯洗卻。待涌沸便脫衣入鑊。狀如冷水。傍人怪之。猶索加火。遂合宅大驚。
琳佛鬚生 翼像淚落
慧琳。住建明寺。寺有塑佛一體。琳嘗供養。日日唯勤禮拜茲佛。忽一日見佛生三十莖須。琳乃召寺僧問。盡嘆靈感。
曇翼。學通三藏。為世推稱。后游經蜀。郡刺史毛據依重之。忽獲得阿育王瑞像一軀。日夕供養其像。每遇饑荒之時。輒見淚落如雨。似哭泣之狀。
(支)東興尚廣 西化可知
操曰。教法東興後漢以來。迄今幾於二千載。其有人隱跡林野。于高僧傳中尚不能廣錄。況佛西化天竺諸國。始於鹿野終至鶴林。聖賢贊助事繁廣。其可知也。今于東土高僧傳中。略采靈異之事。撰為蒙求。志欲勉誘後進童儒。繼聖賢之蹤者也。
釋氏蒙求(終)
大僧都釋 義空四擇 校訂
【現代漢語翻譯】 現代漢語譯本 他居住的地方沒有固定，於是進入大白山不吃東西。飢餓時就吃草，休息時依靠樹端端坐。後來有大將軍薛萬均聽說了這件事，覺得他很奇異，就迎接他到自己的住所供養了一百多天，（他）沒有違背正道。忽然有一天夜裡，（他）索要食物，一定要吃到。費盡力氣才找到（食物給他）。（他）行為也怪僻，想要進入內室夜宿。將軍的兄弟們非常生氣，打得他幾乎要死了。（他）仰面說道：『你們已經打得我身體的肉都損傷了，血污不乾淨，可以做成湯洗掉。』等到湯沸騰的時候，（他）就脫掉衣服進入鍋里，（水）好像是冷水一樣。旁邊的人覺得奇怪，（他）還要增加火候。於是全家都非常驚訝。
慧琳佛像生須 曇翼像前淚落
慧琳，住在建明寺。寺里有一尊塑造的佛像，慧琳經常供養它，每天都勤奮地禮拜這尊佛像。忽然有一天，他看見佛像長出了三十根鬍鬚。慧琳於是召集寺里的僧人詢問，大家都讚歎這是靈異的感應。
曇翼，學通三藏（佛教經典的總稱），被世人推崇。後來遊歷經過蜀地，郡刺史毛據很器重他。毛據忽然獲得了一尊阿育王（古印度孔雀王朝的國王，佛教的護法者）的瑞像，日夜供養這尊佛像。每當遇到饑荒的時候，就看見佛像流淚如雨，像是哭泣的樣子。
（支）東方興盛 尚且廣佈 西方教化 可以得知
操曰：佛教教法在東漢（25年-220年）以來興盛，到現在已經差不多兩千年了，其中有人隱居在山林原野，在高僧傳中尚且不能廣泛地記錄。更何況佛教在西方天竺（印度的古稱）各國的教化，開始於鹿野苑（佛陀初次說法的地方），最終到鶴林（佛陀涅槃的地方）。聖賢贊助，事情繁多而廣博，這是可以知道的。現在在高僧傳中，略微採錄一些靈異的事情，撰寫成《釋氏蒙求》，目的是勉勵誘導後進的童蒙儒生，繼承聖賢的足跡。
《釋氏蒙求》（終）
大僧都釋 義空 四擇 校訂
【English Translation】 English version His dwelling place was not fixed. Then he entered Great White Mountain and stopped eating. When hungry, he ate grass, and when resting, he sat upright on the treetop. Later, the great general Xue Wanjun heard of this and found it extraordinary. He welcomed him to his private residence and provided for him for more than a hundred days. He did not violate the proper conduct. Suddenly, one night, he demanded food and insisted on eating. It took great effort to find food for him. His behavior was also eccentric, wanting to enter the inner chamber to sleep at night. The general's brothers were furious and beat him almost to death. He looked up and said, 'You have beaten my flesh and blood, making it unclean. You can make soup to wash it away.' When the soup was boiling, he took off his clothes and entered the pot, as if the water was cold. The people nearby found it strange, but he still asked to add more fire. Then the whole household was greatly surprised.
Huilin's Buddha Image Grows Beard, Tan Yi's Image Sheds Tears
Huilin lived in Jianming Temple. The temple had a sculpted Buddha image, which Huilin often offered to and diligently worshiped every day. Suddenly, one day, he saw the Buddha image grow thirty strands of beard. Huilin then summoned the monks of the temple to inquire, and everyone praised it as a spiritual response.
Tan Yi, learned in the Tripitaka (the three divisions of Buddhist scriptures), was praised by the world. Later, he traveled through Shu, and the prefectural governor Mao Ju valued him greatly. Mao Ju suddenly obtained a sacred image of King Ashoka (an ancient Indian Maurya dynasty king, a protector of Buddhism), and worshiped the image day and night. Whenever there was a famine, he would see tears falling from the image like rain, as if it were crying.
(Zhi) Eastern Flourishing, Still Widely Spread, Western Transformation, Can Be Known
Cao said: The Buddhist teachings have flourished in the East since the Later Han Dynasty (25-220 AD), and it has been almost two thousand years. Some people have lived in seclusion in the forests and fields, and even the Biographies of Eminent Monks cannot record them extensively. Moreover, the Buddhist teachings in the western countries of India began in Sarnath (where the Buddha first taught) and ended in Kushinagar (where the Buddha attained Nirvana). The saints and sages supported it, and the matter was vast and extensive, which can be known. Now, in the Biographies of Eminent Monks, I have slightly selected some miraculous events and compiled them into 'Mengqiu of the Shakya Clan,' with the aim of encouraging and guiding later generations of young Confucian scholars to follow in the footsteps of the saints and sages.
Mengqiu of the Shakya Clan (End)
Great Sangha Chief Monk Yi Kong, Four Selections, Proofread