English
English version: Period. Ten years later, Venerable Buddhabhadra traveled east to Kuizi, vigorously propagating the Dharma. Kumarajiva, in Guzang, sent a messenger to invite him. The master, fearing that the people of the country would prevent his departure, took clear water, added medicine to it, and chanted dozens of mantras. He washed the feet of his disciples, and that night they set off. By morning, they had traveled hundreds of miles, and those who pursued them could not catch up. The master asked his disciples what they felt. The disciples replied, 'We only heard the sound of the rushing wind and tears flowed from our eyes.' The master then chanted a mantra and washed his feet with water, and it stopped. After arriving in Guzang, Kumarajiva had already entered Chang'an. Hearing that Yao Xing forced Kumarajiva to take a concubine, he sighed, 'Kumarajiva is like fine cotton; how can he be made to enter a thicket of thorns?' Kumarajiva advised Yao Xing to send an envoy to welcome Venerable Buddhabhadra. After the master arrived, a separate monastery was established in Xiaoyao Garden, and the four requisites were provided, but the master accepted none of them, only going out to beg for food once a day at the appointed time. At that time, Kumarajiva translated the Dasabhumika Sutra, and the master and he consulted and decided on it together, so that the wording and meaning could be determined. The master's beard was red, and he was good at understanding the Vibhasa. People at that time called him 'Red-Bearded Master of the Vibhasa.' During the Hongshi period of Yao Qin, he translated the Four-Part Vinaya (Sifenlu) (44 volumes) and the Dirghagama Sutra (Changahanjing) (22 volumes). In the eighth year of Yixi (412 AD), he came to Mount Lu and joined the community. Later, he bid farewell and returned to his country, entrusting a copy of the Akasagarbha Sutra from Jibin to a merchant to take to Liangzhou. Venerable Buddhabhadra Venerable Buddhabhadra (translated as Juexian in the Jin Dynasty), whose surname was Sakya, was a native of Kapilavastu, a descendant of King Amritodana. He lost his parents at a young age and became a novice monk. At the age of sixteen, he was learned in various scriptures and deeply understood meditation and precepts. He once traveled to Kashmir with Samghadatta. Samghadatta closed his door to meditate and suddenly saw the master coming, saying, 'I am going to Tushita Heaven for a while to pay respects to Maitreya.' After speaking, he disappeared. Later, he saw even more of his supernatural transformations, and with a respectful heart, he prayed and asked, and then he knew that he had attained the fruit of Anagami. At that time, the Shramana Zhiyan of Yao Qin arrived in Kashmir, and seeing the purity of the Sangha, he sighed and looked eastward, saying, 'My companions have not met a true teacher; how will they be enlightened?' So he consulted the assembly, asking who could fulfill his request to spread the Dharma to the East. Everyone responded, 'Buddhabhadra is the one.' Zhiyan then invited the master to prepare provisions and set off together, passing through various countries, arriving at Jiaozhi, and taking a boat along the sea to Donglai in Qingzhou. --------------------------------------------------------------------------------
Chinese
。闻鸠摩罗什在长安。即往从之。秦太子泓请师于东宫集众说法。与罗什论色空义。师曰。汝祗说得果中色空。不说得因中色空。什问何谓。师曰。一微空。故众微空。众微空。故一微空。一微空中无众微。众微空中无一微。往复数番。罗什罔测。秦主兴供僧三千。盛修人事。而师禅静自守。忽谓弟子曰。吾见本国五舶俱发。众谓妄言。因共摈弃。乃与弟子慧严慧观四十余人。俱发至庐山香谷[菱-八]舍而居([菱-八]蒲曷切草舍)。时会莲社远公谓师被摈过由门人县记五舶。于律无犯。即遣弟子昙邕致书秦主为其解摈。乃请师东林译出禅数诸经。自是江东始耽禅悦。师志在游化。西适江陵。持钵分卫。果见天竺五舶至。此后还都立道场寺。先是支法领于于阗得华严梵本三万六千偈。未经宣译。义熙十四年。吴郡内史孟顗右卫将军褚叔度请师为主译。与沙门法业慧义惠严慧观等为笔授译。成六十卷。有二青衣。且从池出洒扫研墨。师先后译出。观佛三昧经。般泥洹经。修行方便论。及法显所得大僧祗律。凡十五部。宋元嘉六年。念佛而化。塔于庐山北岭。 刘程之 刘程之。字仲思。彭城人汉楚元王之后。妙善老庄。旁通百氏。少孤。事母以孝闻。自负其才。不预时俗。初解褐为府参军。谢安刘裕嘉 现代汉语译本：听说鸠摩罗什（Kumārajīva，一位著名的佛教翻译家）在长安，就前去跟随他。秦太子弘在东宫聚集众人说法时，请他与鸠摩罗什讨论色空（Śūnyatā，佛教中的空性概念）的意义。他说道：‘你只是说得了果中的色空，没有说得因中的色空。’鸠摩罗什问：‘什么叫做因中的色空？’他回答说：‘一微（一个微小的粒子）是空的，所以众微（所有微小的粒子）是空的；众微是空的，所以一微是空的。一微的空中没有众微，众微的空中没有一微。’这样反复多次，鸠摩罗什也无法测度他的深意。秦主兴供养僧人三千，隆重地修持人事，但他禅定自守。忽然对弟子们说：‘我看见本国的五艘船都出发了。’众人都认为是妄言，因此一起排斥他。于是与弟子慧严、慧观等四十余人，一同出发到达庐山香谷的[菱-八]舍（简陋的草舍）居住。[菱-八]蒲曷切草舍。当时莲社的远公（慧远大师）认为他被排斥是因为门人详细记录了五艘船的事情，在戒律上并没有犯错，就派弟子昙邕致书给秦主，为他解除排斥。于是请他到东林寺翻译禅数诸经。从此江东开始沉迷于禅悦。他志在游历教化，向西前往江陵，持钵乞食。果然看见天竺（印度）的五艘船到达。此后回到都城建立道场寺。先前，支法领在于阗（今新疆和田）得到《华严经》（Avataṃsaka Sūtra）的梵文版本三万六千偈，未经翻译。义熙十四年，吴郡内史孟顗、右卫将军褚叔度请他主持翻译。与沙门法业、慧义、惠严、慧观等担任笔受翻译，完成六十卷。有二位青衣童子，经常从池中出来洒扫研墨。他先后翻译出《观佛三昧经》（Guanfo Sanmei Jing）、《般泥洹经》（Banniepan Jing）、《修行方便论》（Xingfangbian Lun），以及法显所得的《大僧祗律》（Mahāsaṃghika Vinaya），共十五部。宋元嘉六年，念佛而逝，塔在庐山北岭。 刘程之 刘程之，字仲思，彭城人，是汉楚元王的后代。精通老庄学说，广泛涉猎诸子百家。年少丧父，以孝顺母亲而闻名。自恃才华，不与世俗同流合污。最初被授予府参军的官职，谢安、刘裕都赞赏他。
English
English version: Hearing that Kumārajīva (a famous Buddhist translator) was in Chang'an, he went to follow him. When Prince Hong of Qin gathered people in the East Palace to expound the Dharma, he asked him to discuss the meaning of Śūnyatā (emptiness, a key concept in Buddhism) with Kumārajīva. He said, 'You only speak of Śūnyatā in the result, but not of Śūnyatā in the cause.' Kumārajīva asked, 'What is Śūnyatā in the cause?' He replied, 'One particle (a tiny particle) is empty, therefore all particles are empty; all particles are empty, therefore one particle is empty. In the emptiness of one particle, there are no all particles; in the emptiness of all particles, there is no one particle.' He repeated this several times, and Kumārajīva could not fathom his profound meaning. King Xing of Qin offered offerings to three thousand monks and lavishly cultivated human affairs, but he remained in meditative seclusion. Suddenly, he said to his disciples, 'I saw five ships from my country set sail.' Everyone thought it was nonsense, so they rejected him together. Thereupon, he set out with his disciples Huiyan, Huiguan, and more than forty others, and arrived at the [菱-八]舍 (a simple thatched hut) in Xianggu, Mount Lu, to reside. [菱-八] thatched hut. At that time, Venerable Yuan of the Lotus Society (Master Huiyuan) believed that his rejection was due to his disciples' detailed record of the five ships, which did not violate the precepts, so he sent his disciple Tan Yong to write to King Qin to lift the rejection. Then, he was invited to Donglin Temple to translate various Chan (Zen) and mathematical scriptures. From then on, the Jiangdong region began to indulge in Chan joy. He was determined to travel and teach, and went west to Jiangling, carrying his alms bowl to beg for food. Sure enough, he saw five ships from India arrive. After that, he returned to the capital and established the Daochang Temple. Previously, Zhifa Ling had obtained a Sanskrit version of the Avataṃsaka Sūtra (Flower Garland Sutra) with 36,000 verses in Khotan (present-day Hotan, Xinjiang), which had not been translated. In the fourteenth year of Yixi, Meng Yi, the Prefect of Wujun, and Chu Shudu, the General of the Right Guard, invited him to preside over the translation. He worked with the monks Faya, Huiyi, Huiyan, and Huiguan as scribes and translators, completing sixty volumes. There were two young boys in green robes who often came out of the pond to sweep and grind ink. He successively translated the Guanfo Sanmei Jing (Sūtra on the Samādhi of Visualizing the Buddha), the Banniepan Jing (Mahāparinirvāṇa Sūtra), the Xingfangbian Lun (Treatise on the Expedient Means of Practice), and the Mahāsaṃghika Vinaya (Great Assembly Monastic Rules) obtained by Faxian, totaling fifteen works. In the sixth year of Yuanjia of the Song Dynasty, he passed away while reciting the Buddha's name, and his stupa is located on the northern ridge of Mount Lu. Liu Chengzhi Liu Chengzhi, styled Zhongsi, was a native of Pengcheng and a descendant of King Chu Yuan of the Han Dynasty. He was proficient in the teachings of Laozi and Zhuangzi and had a broad understanding of the various schools of thought. He lost his father at a young age and was known for his filial piety towards his mother. He was proud of his talent and did not conform to worldly customs. He was initially appointed as a military advisor to the government, and Xie An and Liu Yu both praised him. --------------------------------------------------------------------------------
Chinese
其贤相推荐。皆力辞。性好佛理。乃之庐山倾心白托。远公曰。官禄巍巍欲何不为。答曰。君臣相疑。吾何为之。刘裕以其不屈。乃旌其号曰遗民。及雷次宗周续之宗炳张诠毕颖之等同来庐山。远公谓曰。诸君之来。岂宜忘净土之游乎。程之乃镵石为誓文。以志其事(文见庐山集)。遂于西林涧北。别立禅坊。养志安贫。精研玄理。兼持禁戒。宗张等咸叹仰之。尝贻书关中。与什肇扬搉经义着念佛三昧。诗以见专念坐禅之意。始涉半载。即于定中见佛光照地皆作金色。居十五年。于正念佛中。见阿弥陀佛。玉毫光照。垂手慰接。程之曰。安得如来为我摩顶。覆我以衣。俄而佛为摩顶。引袈裟以披之。它日念佛。又见入七宝池。莲青白。其水湛湛。有人顶有圆光。胸出卍字(卍字音万是佛具万德之相)。指池水曰。八功德水。汝可饮之。程之饮水甘美。及窹犹觉异香发于毛孔。乃自慰曰。吾净土之缘至矣。复请僧转法华经。近数百遍。后时庐阜诸僧毕集。程之对像焚香。再拜而祝曰。我以释迦遗教故。知有阿弥陀佛。此香先当供养释迦牟尼如来。次供养阿弥陀佛。复次供养妙法华经。所以得生净土。由此经功德。愿令一切有情。俱生净土。即与众别卧床上。面西合手气绝。敕子壅。积土为坟。勿用棺椁。时义熙六年也。 现代汉语译本： 他的贤能的宰相推荐他，他都极力推辞。他生性喜爱佛理，于是前往庐山，倾心于慧远大师并完全寄托于他。慧远大师说：‘高官厚禄，你有什么不愿意做的呢？’程之回答说：‘君臣之间互相猜疑，我为何要去做官呢？’刘裕因为他坚决不屈服，就表彰他，赐予他‘遗民’的称号。后来雷次宗、周续之、宗炳、张诠、毕颖之等人一同来到庐山。慧远大师对他们说：‘各位来到这里，难道可以忘记一同游历净土的愿望吗？’程之于是凿石为文，以记载这件事（文章收录在《庐山集》中）。 于是在西林涧的北面，另外建立禅房，修身养性，安于贫困，精研玄妙的佛理，同时严持戒律。宗炳等人全都赞叹敬仰他。程之曾经写信到关中，与鸠摩罗什（Kumārajīva，一位著名的佛经翻译家）、僧肇（Sengzhao，鸠摩罗什的弟子）、扬搉（Yang Huoque）探讨经义，并写了念佛三昧诗，以表达他专心念佛坐禅的心意。开始不到半年，就在禅定中见到佛光照耀大地，全都变成金色。居住十五年后，在正念佛时，见到阿弥陀佛（Amitābha，西方极乐世界的佛）的玉毫光照耀，垂下手来安慰接引他。程之说：‘怎么才能让如来为我摩顶，用衣服覆盖我呢？’不久，佛就为他摩顶，并用袈裟披在他身上。 有一天念佛时，又见到自己进入七宝池，池中的莲花有青色和白色，池水清澈明亮。有人头顶有圆光，胸前显现卍字（Svastika，卍字音万，是佛具万德之相）。那人指着池水说：‘这是八功德水，你可以饮用它。’程之饮用池水，感到甘甜美好，即使醒来后仍然觉得奇异的香气从毛孔中散发出来。于是他说：‘我往生净土的因缘到了！’他又请僧人转读《法华经》（Lotus Sutra）近数百遍。后来，庐山的众僧全部聚集在一起，程之对着佛像焚香，再拜并祝愿说：‘我因为释迦牟尼佛（Śākyamuni，佛教的创始人）的遗教，才知道有阿弥陀佛。这炷香先应当供养释迦牟尼如来，其次供养阿弥陀佛，再次供养《妙法莲华经》。所以我能够往生净土，都是因为这部经的功德，愿以此功德，令一切有情众生，都能一同往生净土。’ 说完，他就与众人告别，卧于床上，面向西方，合掌而气绝。刘裕敕令他的儿子用土堆积成坟墓，不要使用棺椁。这时是义熙六年（公元410年）。