Chinese
一览能诵。年在志学。便登讲座。吐纳明辨。虽宿望莫敢酬抗。初依卢山常以入道之要慧解为本。乃与僧睿慧严慧观等游学长安。从罗什受业关中。僧徒咸仰神悟。尝喟然叹曰。自经典东流。译人重阻多滞权文。鲜通圆义。若忘筌得鱼。始可与言道矣。于是校阅真俗精练空有研思因果。乃立善不受报。及顿悟成佛义又着二谛论。佛性常有论。佛无净土论。应有缘论。并笼罩旧说妙有渊旨。守文之徒嫌嫉竞起。师又以法显三藏所翻泥洹经本先至(六卷成文)。经云。除一阐提。皆有佛性。师云。夫禀质二仪。皆有涅槃。正因阐提含生之类。何得独无佛性。盖是经来未尽耳。乃唱阐提之人。皆得成佛。时大本未传。孤明先发。旧学僧党。以为背经。遂显大众。摈而遣之。师正容誓之曰。若我所说背经。当见身疠疾。若与实相不背。愿舍寿之日。踞师子座。遂拂衣而行。及后大经至圣行品云。一阐提人。虽复断善。犹有佛性。于是诸师皆为愧服。师被摈南还入虎丘山。聚石为徒。讲涅槃经。至阐提处。则说有佛性。且曰。如我所说契佛心否。群石皆为点头。旬日学众云集。忽雷震青园。佛殿有龙升天。因改寺曰龙光。师于寺请罽宾律师译沙弥塞律传于世。既而辞众复投庐山预莲社。久之还都止青霞寺。宋文帝大会沙门亲御地 现代汉语译本： 他能一览便诵读经文，在志学之年（十五岁）就登上讲座。言谈吐纳，明辨事理，即使是年长的有声望的人也不敢与他争辩。最初依止庐山，常以通过智慧理解入道之关键。于是与僧睿（Saṃghabhūti，人名），慧严（Huìyán，人名），慧观（Huìguān，人名）等人游学长安，跟随鸠摩罗什（Kumārajīva）在关中学习。僧人们都仰慕他的神悟。他曾感慨地说：‘自从佛经传入中国，翻译的人重重阻碍，大多拘泥于文字，很少能通达圆满的意义。如果能像忘记捕鱼的工具而得到鱼一样，才可以和他谈论佛道。’于是他校阅真俗，精研空有，研究因果。于是创立了‘善不受报’以及‘顿悟成佛’的义理，又著有《二谛论》（Two Truths Theory），《佛性常有论》（Buddha-nature is Eternal Theory），《佛无净土论》（Buddha has no Pureland Theory），《应有缘论》（Dependent Origination Theory），都笼罩了旧有的说法，蕴含着精妙深远的旨意。拘泥于文字的人因此嫌弃嫉妒，纷纷而起。当时法显（Fǎxiǎn）三藏所翻译的《泥洹经》（Nirvana Sutra）的原本先到（六卷成文）。经中说：‘除了断善根的一阐提（icchantika，断善根者），都有佛性。’他认为：‘凡是禀受天地之气的，都有涅槃（nirvana，寂灭）。正因为一阐提包含着有生命的种类，怎么能唯独没有佛性呢？’大概是经文传来的还不完整罢了。于是他倡导一阐提之人，都能成佛。当时《大般涅槃经》（Mahāparinirvāṇa Sūtra）尚未传来，他独自阐明了这个道理。旧学僧侣认为他违背了经文，于是在大众面前，排斥并遣送了他。他神色庄重地发誓说：‘如果我所说的违背了经文，就让我身上长满恶疾；如果与实相不违背，愿我在舍寿之日，安坐狮子座。’于是拂袖而去。等到后来《大般涅槃经》传到，圣行品中说：‘一阐提人，即使断了善根，仍然有佛性。’于是众位法师都感到惭愧佩服。他被驱逐后向南返回，进入虎丘山。聚集石头作为听众，讲解《涅槃经》。讲到一阐提之处，就说他们有佛性，并且说：‘像我所说的符合佛的心意吗？’群石都点头。十天之内，学众云集。忽然雷震青园，佛殿有龙升天，因此改寺名为龙光。他在寺中请罽宾（Kashmir）律师翻译《沙弥塞律》（Śrāmaṇera Vinaya）传于世。不久之后，他辞别众人，再次前往庐山，参与莲社。很久之后，他回到都城，住在青霞寺。宋文帝（Emperor Wen of Song）大会沙门，亲自御驾前往。
English
English version: He could recite after one glance and ascended the lecture seat at the age of aspiration for learning (fifteen years old). His speech was articulate, and he reasoned clearly, so that even the elder and prestigious ones dared not argue with him. Initially, he relied on Mount Lu, often regarding the key to entering the path as understanding through wisdom. Therefore, he traveled and studied in Chang'an with Saṃghabhūti, Huìyán, Huìguān, and others, and studied with Kumārajīva in Guanzhong. The monks all admired his divine understanding. He once sighed and said, 'Since the Buddhist scriptures were introduced to China, the translators have faced many obstacles, mostly adhering to the literal meaning, and rarely able to convey the complete meaning. If one can forget the tool for catching fish and obtain the fish, then one can talk about the Buddhist path with him.' Therefore, he reviewed the true and the conventional, thoroughly studied emptiness and existence, and researched cause and effect. Thus, he established the doctrines of 'good deeds not receiving retribution' and 'sudden enlightenment to Buddhahood,' and also wrote the Two Truths Theory, the Buddha-nature is Eternal Theory, the Buddha has no Pureland Theory, and the Dependent Origination Theory, all of which encompassed the old theories and contained profound and far-reaching meanings. Those who adhered to the literal meaning therefore disliked and envied him, and rose up in opposition. At that time, the original Nirvana Sutra translated by the Tripiṭaka master Fǎxiǎn arrived first (six volumes in writing). The sutra said, 'Except for the icchantika (those who have severed their roots of goodness), all have Buddha-nature.' He believed, 'All who receive the Qi of heaven and earth have nirvana. Precisely because the icchantika contains living beings, how can they alone not have Buddha-nature?' It was probably because the scriptures that were transmitted were not yet complete. Therefore, he advocated that icchantikas can all become Buddhas. At that time, the Mahāparinirvāṇa Sūtra had not yet been transmitted, and he alone elucidated this principle. The old school of monks thought that he violated the scriptures, so in front of the assembly, they ostracized and sent him away. He solemnly vowed, 'If what I say violates the scriptures, may I be covered with leprosy; if it does not violate the true nature, may I sit on a lion throne on the day I relinquish my life.' Then he brushed his sleeves and left. Later, when the Mahāparinirvāṇa Sūtra arrived, the chapter on Holy Conduct said, 'Even if the icchantika has severed his roots of goodness, he still has Buddha-nature.' Thereupon, all the Dharma masters felt ashamed and admired him. After he was expelled, he returned south and entered Tiger Hill. He gathered stones as listeners and lectured on the Nirvana Sutra. When he spoke of the icchantika, he said that they had Buddha-nature, and said, 'Does what I say accord with the Buddha's mind?' The stones all nodded. Within ten days, the students gathered. Suddenly, thunder shook Qingyuan, and a dragon ascended to heaven from the Buddha hall, so the temple was renamed Longguang. In the temple, he asked the Kashmir lawyer to translate the Śrāmaṇera Vinaya and transmit it to the world. Soon after, he bid farewell to everyone and went to Mount Lu again to participate in the Lotus Society. After a long time, he returned to the capital and lived in Qingxia Temple. Emperor Wen of Song held a grand assembly of monks and personally went there. --------------------------------------------------------------------------------
Chinese
筵食至良久。众疑过中。帝曰。始可中耳。生乃曰。白日丽天。天言始中。何得非中。遂举箸而食。一众从之。莫不叹其机辩。时王弘范泰颜延之并挹敬风猷相从问道元嘉十一年十一月庚子于庐山升座说法将毕。众见麈尾纷然坠地隐几而化。宛若入定诸师闻之。益信前誓有证。翌日葬于庐山之西阜。初关中僧肇。始注维摩诘经。世咸玩味师乃更发深旨。人服其妙。所述维摩诘法华泥洹小品诸经皆有义疏时以师能推阐提得佛之义。于是显其顿悟不受报等论。 昙顺法师 法师昙顺。黄龙人。幼出家承训罗什讲释群经妙尽色空无著之旨。什叹曰。此子奇器也。后来庐山同修净业。宁蛮校尉刘遵孝于江陵立寺。要师经始。盛弘念佛三昧之道。宋元嘉二年。别众坐逝。异香满室。春秋七十九。 僧睿法师 法师僧睿。冀州人。游学诸方尝行经蜀西界为人所掠使牧羊。有商客异之。疑是沙门。及问以经义。无不综达。即出金赎之。后游历天竺诸国。还至关中。从罗什咨禀经义。罗什翻法华经。以竺法护本云。天见人。人见天。什曰。以此言过质耳。睿曰。将非人天交接。两得相见。什喜。遂用其文。久之。来入庐山。依远公修净业。既而适京师止乌衣寺。讲说众经。听者推服。宋彭城王义康要入第受戒 现代汉语译本：宴席进行到很久，大家都怀疑已经过了中午。皇帝说：‘现在才可以算是中午吧。’慧远于是说：‘白日高悬于天，天说现在是中午，怎么能说不是中午呢？’于是拿起筷子吃饭，大家都跟着他吃。没有不赞叹他的机智善辩的。当时王弘、范泰、颜延之都敬佩他的风度和德行，跟随他问道。元嘉十一年十一月庚子日，慧远在庐山升座说法将要结束时，众人看见他的拂尘尾突然坠地，他靠着几案圆寂，就像进入禅定一样。各位法师听说了这件事，更加相信他之前的誓言得到了验证。第二天，将他安葬在庐山西面的山坡上。当初关中的僧肇（人名，佛教僧侣），开始注释《维摩诘经》，世人都喜欢玩味其中的含义，慧远于是更加阐发了其中深刻的旨意，人们都佩服他的精妙。他所著述的《维摩诘经》、《法华经》、《泥洹经》、《小品经》等都有义疏，当时人们认为慧远能够推阐提婆达多（人名，释迦牟尼的堂兄弟）也能成佛的意义，于是彰显了他顿悟、不受果报等的理论。 昙顺法师（人名，佛教僧侣） 法师昙顺，是黄龙人。年幼时出家，跟随罗什（人名，佛教僧侣）学习，讲解各种经典，精妙地阐述了色空无著的旨意。罗什赞叹说：‘这个孩子是难得的人才啊。’后来在庐山一同修习净土法门。宁蛮校尉刘遵孝在江陵建立寺庙，邀请昙顺主持。昙顺大力弘扬念佛三昧的修行方法。宋元嘉二年，昙顺告别众人坐化圆寂，异香充满整个房间，享年七十九岁。 僧睿法师（人名，佛教僧侣） 法师僧睿，是冀州人。游学四方，曾经在蜀地西界行走时被人掠走，被迫放羊。有商人觉得他很特别，怀疑他是沙门（佛教出家人）。等到向他询问经义，没有不通达的，就拿出金钱赎回了他。后来游历天竺（古印度）各国，返回关中，跟随罗什请教经义。罗什翻译《法华经》时，根据竺法护（人名，佛教翻译家）的译本，有‘天见人，人见天’的说法。罗什说：‘这样说太质朴了。’僧睿说：‘难道不是人天交接，双方都能看见对方吗？’罗什很高兴，就采用了他的说法。过了很久，僧睿来到庐山，依附慧远修习净土法门。不久，来到京师，住在乌衣寺，讲解各种经典，听众都很佩服。宋彭城王刘义康（人名，南朝宋宗室）邀请他到府邸受戒。
English
English version: The feast had been going on for quite some time, and everyone suspected it was past noon. The emperor said, 'Now it can be considered noon, right?' Huiyuan (name, a Buddhist monk) then said, 'The sun shines brightly in the sky, and the sky says it is noon, how can it not be noon?' So he picked up his chopsticks and ate, and everyone followed him. Everyone praised his wit and eloquence. At that time, Wang Hong, Fan Tai, and Yan Yanzhi all admired his demeanor and virtue, and followed him to ask questions. On the Gengzi day of the eleventh month of the eleventh year of Yuanjia, Huiyuan ascended the seat in Mount Lu to preach the Dharma. As he was about to finish, everyone saw his whisk tail suddenly fall to the ground, and he passed away leaning on the armrest, as if entering Samadhi. When the other monks heard about this, they became even more convinced that his previous vows had been verified. The next day, he was buried on the western slope of Mount Lu. Initially, Sengzhao (name, a Buddhist monk) in Guanzhong began to annotate the Vimalakirti Sutra. The world liked to savor its meaning, so Huiyuan further elaborated on its profound meaning, and people admired its subtlety. The commentaries he wrote on the Vimalakirti Sutra, the Lotus Sutra, the Nirvana Sutra, and the Smaller Prajna Sutra all had explanatory notes. At that time, people believed that Huiyuan could promote the meaning that even Devadatta (name, cousin of Shakyamuni) could become a Buddha, so he highlighted his theories of sudden enlightenment and non-retribution. Dharmamitra (Tanshiun) (name, a Buddhist monk) Dharmamitra (Tanshiun) was a native of Huanglong. He became a monk at a young age and followed Kumarajiva (name, a Buddhist monk) to study and explain various scriptures, exquisitely elucidating the meaning of emptiness and non-attachment. Kumarajiva praised him, saying, 'This child is a rare talent.' Later, he practiced Pure Land Buddhism together in Mount Lu. Liu Zunxiao, the Ningman Commandant, established a temple in Jiangling and invited Dharmamitra to preside over it. Dharmamitra vigorously promoted the practice of the Samadhi of Buddha Recitation. In the second year of Yuanjia in the Song Dynasty, Dharmamitra bid farewell to the assembly and passed away in a seated position. A strange fragrance filled the room. He was seventy-nine years old. Sengrui (name, a Buddhist monk) Dharmamitra (Sengrui) was a native of Jizhou. He traveled and studied in various places. Once, while traveling in the western border of Shu, he was captured and forced to herd sheep. A merchant found him special and suspected he was a Shramana (Buddhist renunciate). When he asked him about the meaning of the scriptures, he was able to understand everything, so he took out money to redeem him. Later, he traveled to various countries in India and returned to Guanzhong, where he consulted Kumarajiva about the meaning of the scriptures. When Kumarajiva was translating the Lotus Sutra, according to Dharmaraksa's (name, a Buddhist translator) version, there was a saying, 'The heavens see people, and people see the heavens.' Kumarajiva said, 'This saying is too simple.' Sengrui said, 'Isn't it that when humans and heavens interact, both can see each other?' Kumarajiva was very happy and adopted his saying. After a long time, Sengrui came to Mount Lu and followed Huiyuan to practice Pure Land Buddhism. Soon after, he came to the capital and stayed at the Wuyi Temple, where he lectured on various scriptures, and the audience admired him. Prince Yi Kang of Pengcheng in the Song Dynasty invited him to his residence to receive the precepts. --------------------------------------------------------------------------------