Chinese
师曰。礼闻来学。王乃入寺。祗奉戒法。王以貂裘奉师常用敷坐。王蜜以钱三万买之。师曰。此虽非所宜服。然王之所施。不可弃也。王闻益加敬。谢灵运笃好佛理。殊方俗音。多所通解。尝以经中字音求证于师。因为着十四音训。梵汉昭然。元嘉十六年无疾。告众曰。吾将行矣。即面西合掌而亡众见卧内一金莲花倏尔而隐。春秋八十五。 昙恒法师 法师昙恒。河东人。童孺依远公出家。年甫十三。便能讲说。内外典籍。无不通贯。德行清孤。物情推服。常有群鹿驯绕座隅。自入庐山。专志净业。义熙十四年端坐合掌。厉声念佛而化。春秋七十二。 道昞法师 法师道昞。颖川人。陈氏幼出家为远公弟子。该通经律。兼明庄老。志节孤峻。言与行合。念佛三昧究心无间。义熙十四年豫章太守王䖍。入山谒敬请为山中主用绍远公之席。众以道源法嗣。咸知宗仰。元嘉十二年集众念佛。就座而化。春秋七十一。 昙诜法师 法师昙诜。广陵人。幼从远公出家。勤修净业。兼菩讲说。注维摩经行于世。常着穷通论以明宿修述莲社录以记往生。又能别识鸟兽毛色俊钝之性。洞晓草木枝干甘苦之味。妙尽其理。人知其有密证云。元嘉十七年集众谓曰。自建寺以来。至此五十年。吾之西行 现代汉语译本 师父说：‘按照礼节，远道而来求学的人，应该受到欢迎。’于是国王进入寺庙，恭敬地接受戒法。国王用贵重的貂皮裘献给师父，供他平时坐卧时铺垫。国王私下用三万钱买下了这件貂皮裘。师父说：‘这虽然不是我应该穿的衣服，但既然是国王您所施舍的，就不能丢弃。’国王听了更加敬重。谢灵运非常爱好佛理，对于各地的方言俗语，大多能够理解。他曾经用经书中的字音向师父求证，师父因此撰写了《十四音训》，使梵文和汉文的音韵清晰明了。元嘉十六年，师父没有疾病，告诉大家说：‘我将要走了。’随即面向西方合掌而逝。大家看见他卧室内一朵金莲花忽然消失了。享年八十五岁。 昙恒法师 法师昙恒，是河东人。年幼时跟随远公出家。刚满十三岁，就能讲经说法，对于内外典籍，没有不通晓贯通的。他的德行清高孤洁，受到人们的推崇敬佩。常常有成群的鹿驯服地围绕在他座位旁边。自从进入庐山后，他专心致志于净土法门。义熙十四年，他端坐合掌，大声念佛而逝。享年七十二岁。 道昞法师 法师道昞，是颖川人，陈氏之子。年幼时出家，成为远公的弟子。他精通经律，兼通庄子和老子的学说。他的志向和节操孤高峻拔，言行一致。他专心致志于念佛三昧，没有丝毫间断。义熙十四年，豫章太守王䖍进入庐山拜谒，恭敬地请求他主持山中事务，继承远公的席位。大家因为他是道源法师的法嗣，都非常敬仰他。元嘉十二年，他召集大家一起念佛，然后就坐在座位上逝世了。享年七十一岁。 昙诜法师 法师昙诜，是广陵人。年幼时跟随远公出家，勤奋地修习净土法门，兼通讲经说法。他注释的《维摩经》在世间流传。他常常撰写《穷通论》来阐明前世的修行，撰写《莲社录》来记录往生净土的人。他还能辨别鸟兽毛色的优劣和迟钝的习性，通晓草木枝干的甘甜和苦涩的味道，精妙地穷尽其中的道理。人们知道他有秘密的证悟。元嘉十七年，他召集大家说：‘自从建立寺庙以来，到现在已经五十年了，我将要往生西方极乐世界了。
English
English version The Master said, 'According to etiquette, those who come from afar to learn should be welcomed.' Thereupon, the king entered the temple and respectfully received the precepts. The king offered a valuable sable fur coat to the Master for his usual sitting and lying. The king secretly bought it for 30,000 coins. The Master said, 'Although this is not something I should wear, since it is a gift from the king, it cannot be discarded.' The king was even more respectful upon hearing this. Xie Lingyun (a famous scholar and Buddhist) was very fond of Buddhist principles and understood many local dialects. He once sought clarification from the Master regarding the pronunciation of words in the scriptures. Therefore, the Master wrote 'Fourteen Sound Explanations', making the phonetics of Sanskrit and Chinese clear. In the sixteenth year of Yuanjia (dynasty era), he passed away without illness, telling the assembly, 'I am about to depart.' Immediately, he faced west, joined his palms, and passed away. The assembly saw a golden lotus flower in his room suddenly disappear. He lived to the age of eighty-five. Dhammatrata (Tán Héng) Dharma Master Dharma Master Dhammatrata (Tán Héng) was from Hedong. As a child, he left home to become a monk under Master Yuan. At the young age of thirteen, he was already able to lecture on the scriptures. He was well-versed in both internal and external texts. His virtue was pure and solitary, and he was admired by all. Deer often gathered tamely around his seat. Since entering Mount Lu, he had devoted himself to the Pure Land practice. In the fourteenth year of Yixi (dynasty era), he sat upright, joined his palms, and passed away while loudly reciting the Buddha's name. He lived to the age of seventy-two. Dao Bing (Dào Bǐng) Dharma Master Dharma Master Dao Bing (Dào Bǐng) was from Yingchuan, of the Chen family. He left home as a child to become a disciple of Master Yuan. He was well-versed in the sutras and vinaya, and also understood the teachings of Zhuangzi and Laozi. His aspirations and integrity were lofty and upright, and his words matched his actions. He diligently practiced the Samadhi of Buddha Recitation without interruption. In the fourteenth year of Yixi (dynasty era), Wang Qian (Wáng Qián), the governor of Yuzhang, entered the mountain to pay respects and respectfully requested him to be the abbot of the mountain, succeeding Master Yuan's position. The assembly, knowing that he was a Dharma heir of Master Daoyuan, all revered him. In the twelfth year of Yuanjia (dynasty era), he gathered the assembly to recite the Buddha's name and passed away while seated. He lived to the age of seventy-one. Tamsena (Tán Shēn) Dharma Master Dharma Master Tamsena (Tán Shēn) was from Guangling. As a child, he left home to become a monk under Master Yuan, diligently cultivating the Pure Land practice and also lecturing on the scriptures. His commentary on the Vimalakirti Sutra circulated in the world. He often wrote 'Essays on Poverty and Success' to clarify past lives' cultivation and wrote 'Records of the Lotus Society' to record those reborn in the Pure Land. He was also able to distinguish the quality and dullness of birds' and animals' fur, and understood the sweet and bitter tastes of plants' branches and trunks, exhaustively understanding their principles. People knew that he had secret realization. In the seventeenth year of Yuanjia (dynasty era), he gathered the assembly and said, 'Since the establishment of the temple, it has been fifty years. I am about to go to the Western Pure Land.' --------------------------------------------------------------------------------
Chinese
。最在其后。即跏趺念佛百声。闭息遂绝。春秋八十。 道敬法师 法师道敬。琅邪王氏。祖凝之刺江州。遂从远公出家。年十七。博通经论。日记万言。每叹戒律。终日难全。愿净六根。但禀一戒。以为得度之要。远公知其坚正。许之笃志念佛。蚤夜弗替。远公归寂。乃入若邪山。宋永初元年谓众曰。先师见命。吾其行矣。即端坐唱佛而化。众见光明满室。弥时方灭。春秋五十二。 佛䭾邪舍尊者 尊者佛䭾邪舍(晋云觉明)。罽宾国婆罗门种。有沙门至其家乞食。父本外道怒欧之。遂手足挛躄。巫师谓曰。坐犯贤圣。即请此沙门悔过。旬日乃瘳。因令邪舍出家。时年十三。随师行旷野。与虎遇。邪舍曰。虎已饱。必不伤人。前行中道。果见余骸。年十五。诵经日至万言。以分卫废业为忧(梵语分卫晋言乞食)。一罗汉来代乞食。年十九诵经满数百万。言性度简傲。不为诸人重。至三十犹为沙弥复从舅氏学五明论世间法术(内众外道皆有五明内五明者一声明二医方明三咒术明四工巧明五因明外五明者前四并同后一是符印明)。至沙勒国。待遇隆厚。既而罗什至。乃从学阿毗昙论十诵律什随母反龟兹师遂留止行化。符坚遣吕光伐龟兹执罗什。师闻欢曰。我与罗什未尽怀抱。今忽羁虏。相见何 现代汉语译本：最后，他结跏趺坐念佛一百声，停止呼吸，就去世了，享年八十岁。 道敬法师 法师道敬，是琅邪王氏的后人。他的祖父王凝之曾任江州刺史，因此他跟随慧远大师出家，时年十七岁。他博通经论，每天能记住一万字。他常常感叹戒律难以终日完全遵守，希望清净六根，只禀受一条戒律，作为得度的关键。慧远大师知道他意志坚定，允许他专心念佛，早晚不懈。慧远大师圆寂后，他进入若邪山。宋永初元年，他对众人说：‘先师已经示命，我将要走了。’随即端坐唱佛而化。众人看见光明充满房间，很久才消失。享年五十二岁。 佛䭾邪舍尊者 尊者佛䭾邪舍（晋代译为觉明），是罽宾国（今克什米尔地区）的婆罗门种姓。有沙门到他家乞食，他的父亲原本信奉外道，愤怒地殴打沙门，导致手脚挛缩瘫痪。巫师说：‘这是冒犯了贤圣。’于是请那位沙门来忏悔，十天后才痊愈。因此让邪舍出家，当时他十三岁。他跟随师父在旷野行走，遇到了老虎。邪舍说：‘老虎已经吃饱了，一定不会伤人。’继续往前走，在半路果然看见了剩下的骸骨。十五岁时，他诵经每天能达到一万字。他担心因为乞食而耽误学业（梵语分卫，晋语译为乞食）。一位罗汉来代替他乞食。十九岁时，他诵经满数百万字。他说自己天性傲慢，不被众人看重。到了三十岁还是沙弥，又跟随舅舅学习五明论（世间法术）（内部和外道都有五明，内部五明是：一、声明，二、医方明，三、咒术明，四、工巧明，五、因明；外部五明是：前四种相同，第五种是符印明）。他到达沙勒国，受到隆重的待遇。不久鸠摩罗什（Kumārajīva）到达，于是他跟随鸠摩罗什学习阿毗昙论和十诵律。鸠摩罗什跟随母亲返回龟兹，佛䭾邪舍尊者于是留下止住并弘扬佛法。苻坚派遣吕光攻打龟兹，抓获了鸠摩罗什。佛䭾邪舍尊者听闻后高兴地说：‘我与鸠摩罗什还没有完全倾诉心怀，现在忽然被囚禁，什么时候才能相见呢？’
English
English version: Finally, he sat in the lotus position, recited the Buddha's name a hundred times, stopped breathing, and passed away at the age of eighty. Dào Jìng (道敬) Dharma Master Dharma Master Dào Jìng (道敬) was from the Wáng (王) family of Lángyé (琅邪). His grandfather, Wáng Níngzhī (王凝之), once served as the governor of Jiāng Prefecture (江州), so he followed Master Huìyuǎn (慧远) to become a monk at the age of seventeen. He was well-versed in scriptures and treatises, memorizing ten thousand words a day. He often lamented that it was difficult to fully observe the precepts all day long, hoping to purify the six roots and only receive one precept as the key to liberation. Master Huìyuǎn knew that he was firm in his will and allowed him to focus on reciting the Buddha's name, diligently day and night. After Master Huìyuǎn passed away, he entered Mount Ruòxié (若邪山). In the first year of the Yǒngchū (永初) era of the Sòng (宋) Dynasty, he said to the assembly: 'The late master has given his command, and I am about to depart.' Then he sat upright, chanted the Buddha's name, and transformed. The assembly saw light filling the room, which disappeared after a long time. He lived to the age of fifty-two. Buddha Yaśas (佛䭾邪舍) Venerable The Venerable Buddha Yaśas (佛䭾邪舍) (translated as Jué Míng (觉明) in the Jìn (晋) Dynasty) was a Brahmin by caste from the country of Kucha (罽宾) (present-day Kashmir region). A Shramana (沙门) came to his house to beg for food. His father, originally a follower of external paths, angrily beat the Shramana, causing his hands and feet to become contracted and paralyzed. A shaman said: 'This is an offense against the virtuous and holy.' So he invited that Shramana to repent, and after ten days he recovered. Therefore, Yaśas was allowed to become a monk at the age of thirteen. He followed his teacher in the wilderness and encountered a tiger. Yaśas said: 'The tiger is already full and will not harm people.' Continuing forward, he indeed saw the remaining bones on the way. At the age of fifteen, he could recite ten thousand words of scripture a day. He was worried about delaying his studies because of begging for food (Sanskrit: Piṇḍapāta (分卫), translated as begging for food in Chinese). An Arhat (罗汉) came to beg for food in his place. At the age of nineteen, he had recited millions of words of scripture. He said that he was naturally arrogant and not valued by the people. At the age of thirty, he was still a Shramanera (沙弥) and followed his uncle to study the Five Sciences (worldly arts) (both internal and external paths have the Five Sciences; the internal Five Sciences are: 1. Śabdavidyā (声明), 2. Cikitsāvidyā (医方明), 3. Mantravidyā (咒术明), 4. Śilpakarmasthānavidyā (工巧明), 5. Hetuvidyā (因明); the external Five Sciences are the same as the first four, and the fifth is Talavidyā (符印明)). He arrived in the country of Shāle (沙勒), where he was treated with great respect. Soon Kumārajīva (鸠摩罗什) arrived, so he followed Kumārajīva to study the Abhidharma (阿毗昙) and the Daśabhāṇavāra-vinaya (十诵律). Kumārajīva followed his mother back to Kucha (龟兹), so the Venerable Buddha Yaśas stayed and propagated the Dharma. Fú Jiān (苻坚) sent Lü Guāng (吕光) to attack Kucha (龟兹) and captured Kumārajīva (鸠摩罗什). The Venerable Buddha Yaśas was pleased to hear this and said: 'I have not fully expressed my heart to Kumārajīva, and now he is suddenly imprisoned. When will we meet again?' --------------------------------------------------------------------------------
Chinese
期。后十年。师东至龟兹。盛弘法化。罗什在姑臧。遣信要之。师恐国人止其行。取清水以药投之。咒数十言。与弟子洗足。即夜便发。比旦行数百里。追之不及。问弟子何所觉耶。答曰。唯闻疾风流韾。两目有泪。师又咒水洗足乃止。既达姑臧。什已入长安。闻姚主逼以妾媵。叹曰。罗什如好绵纩。何可使入棘林。罗什劝姚主遣使迎师。既至。别立省寺于逍遥园。四事供养。一无所受。时至分卫一食而已。时罗什译出十住经师更相徴决。辞理方定师髭赤善解毗婆沙论。时人号赤髭论主。秦弘始中译出四分律(四十四卷)长阿含经(二十二卷)。义熙八年来庐山入社。后辞还本国。自罽宾以虚空藏经一卷。寄商客至凉州。 佛䭾跋陀罗尊者 尊者佛䭾䟦陀罗(晋云觉贤)。姓释迦。迦维罗卫国人。甘露饭王苗末也。幼亡父母。出家为沙弥。年十六。博学群经。深达禅律。尝与僧伽达多。共游罽宾。达多闭户禅坐忽见师来云。暂往兜率。致敬弥勒。言讫便隐。后益见其神变。敬心祈问。方知得不还果。时姚秦沙门智严至罽宾睹法众清净慨然东顾曰。我诸同辈未遇真匠将何发悟。即咨询于众。孰能遂我祈请。流化东土。佥应之曰。䟦陀罗其人也。严乃要师裹粮而行。经历诸国。至交址附舶循海。达于青州东莱 现代汉语译本： 期。后十年，佛驮跋陀罗（Buddhabhadra）法师东行至龟兹（Kuizi），大力弘扬佛法。鸠摩罗什（Kumarajiva）在姑臧（Guzang），派人送信邀请他。法师担心国人阻止他出行，取清水用药投入其中，念诵数十句咒语，给弟子们洗脚，当夜便出发。到早晨已经走了数百里，追赶的人也赶不上了。法师问弟子们有什么感觉，弟子们回答说：‘只听到疾风呼啸的声音，两眼流泪。’法师又念咒用水洗脚才停止。到达姑臧后，鸠摩罗什已经进入长安（Chang'an）。听到姚兴（Yao Xing）逼迫鸠摩罗什娶妻，叹息说：‘鸠摩罗什就像上好的棉絮，怎么可以让他进入荆棘丛林呢？’鸠摩罗什劝说姚兴派使者迎接佛驮跋陀罗法师。法师到达后，在逍遥园（Xiaoyao Garden）另外设立省寺，提供四事供养，法师一概不接受，只是到时间就出去乞食一餐而已。当时鸠摩罗什翻译出《十住经》，法师和他互相商榷决断，文辞义理才得以确定。法师胡须是红色的，善于理解《毗婆沙论》（Vibhasa），当时人称他为‘赤髭论主’。在姚秦弘始年间，翻译出《四分律》（Sifenlu）（四十四卷）、《长阿含经》（Changahanjing）（二十二卷）。义熙八年（412年）来到庐山（Mount Lu）加入社团。后来辞别返回本国，从罽宾（Jibin）用一卷《虚空藏经》（Akasagarbha Sutra），寄托给商人带到凉州（Liangzhou）。 佛驮跋陀罗尊者 尊者佛驮跋陀罗（Buddhabhadra，晋代译为觉贤），姓释迦（Sakya），是迦维罗卫国（Kapilavastu）人，甘露饭王（Amritodana）的后代。幼年时父母双亡，出家做沙弥。十六岁时，博学各种经典，深入了解禅定和戒律。曾经和僧伽达多（Samghadatta）一起游历罽宾（Kashmir）。僧伽达多闭门禅坐，忽然看见法师前来，说：‘我暂时前往兜率天（Tushita Heaven），向弥勒菩萨（Maitreya）致敬。’说完就隐去了。后来更加看到他的神通变化，以恭敬的心祈求询问，才知道他已经证得不还果（Anagami）。当时姚秦的沙门智严（Zhiyan）到达罽宾，看到僧团清净，感慨地向东边看，说：‘我的同伴们没有遇到真正的导师，将如何启发觉悟呢？’于是向大众咨询，谁能够完成我的祈求，将佛法流传到东土。大家都回应说：‘佛驮跋陀罗可以。’智严于是邀请法师准备好干粮一起出发，经历各个国家，到达交趾（Jiaozhi），搭船沿着海路，到达青州（Qingzhou）东莱（Donglai）。