English
English version Zhang Quan Zhang Quan, styled Xiushuo, was a member of the Ye clan. He admired noble sentiments and lived a life of high-minded seclusion, deeply devoted to Confucian classics. Even while plowing and weeding, he would always carry scriptures with him, never letting them go. The court summoned him to be a Palace Attendant, but he declined. Yu Yue, seeing his poverty, wanted him to serve as the magistrate of Xunyang. Zhang Quan smiled and said, 'The ancients considered enough space to accommodate their knees as sufficient for comfort. If one were to compromise their aspirations for the sake of emolument, what glory would there be?' Thereupon, he entered Mount Lu, relying on Master Yuan (Huiyuan) to study Buddhist scriptures, gaining profound insights. In the first year of Jingping during the Song dynasty, he passed away without illness, facing west and reciting the Buddha's name, peacefully lying down. He was sixty-five years old. Zong Bing Zong Bing, styled Shaowen, was a native of Nanyang. His mother was intelligent and knowledgeable, with extensive learning, and her sons all achieved success under her tutelage. Zong Bing excelled in qin (zither), calligraphy, and painting, and was particularly proficient in metaphysics. Yin Zhongkan and Huan Xuan both invited him to serve as a secretary, but he declined. When Liu Yu governed Jingzhou, he again invited him to serve as a secretary. Zong Bing replied, 'I have been living in seclusion in the hills and valleys for thirty years.' Thereupon, he entered Mount Lu and resided in Master Yuan's Lotus Society for a long time. His elder brother, Zang, serving as the governor of Nanping, compelled him to return to Jiangling. He lived in seclusion, isolated from the world. Liu Yu invited him to serve as an aide to the Grand Commandant, but he declined. After the deaths of his two elder brothers, there were many funeral affairs, and he engaged in some farming. Emperor Wu of Song ordered the governor of Nan Commandery to regularly provide him with food. Prince Yiji of Hengyang was in Jingzhou and personally visited his residence. Zong Bing, wearing a headscarf and cloth clothes, was presented but did not bow. Prince Yiji said, 'Would it be acceptable to offer the master a generous salary?' He replied, 'Salary is like autumn grass, it rots as time passes.' After the Song dynasty received the abdication, he was summoned to be a Gentleman of the Crown Prince. In the early years of Yuanjia, he was summoned to be a Gentleman of Thorough Counsel. Prince Jian summoned him to be a Middle Secretariat, but he declined all of them. His wife, Luo, also had noble aspirations. After Luo's death, Zong Bing was deeply saddened. Soon after, his sorrow suddenly dissipated, and he said to the monk Huijian, 'The boundary between life and death is not easy to understand. Only by repeatedly studying the Buddhist teachings can one dispel sorrow.' He was very fond of mountains and rivers, often forgetting to return. He traveled west to Jingzhou and the Wu Gorge, and south to Mount Heng. Thereupon, he built a house in the mountains, cherishing the ambition of living in seclusion like Ruan Ji. Due to illness, he returned to Jiangling, lamenting, 'Old age and illness have both arrived, and the famous mountains cannot be climbed again. Only by purifying my mind and observing the Dao can I wander among them while lying down.' He painted all the places he had traveled on the walls of his room. He said to people, 'Playing the qin and performing, I want to make the mountains...' --------------------------------------------------------------------------------
Chinese
皆响。宋元嘉二十四年卒。春秋六十九。 雷次宗 雷次宗。字仲伦。豫章南昌人博学明诗礼入庐山预莲社立馆东林之东。元嘉十五年召至京师立学馆鸡笼山置生徒百员除给事中不拜。久之还南昌公卿徂道以送与子侄书曰。吾童稚之年。已怀远略。弱冠托庐山事释和尚。游道餐风。二十余载。渊匠既倾。复与汝曹归耕先垄。山居谷饮。忽复十年。及今未老尚可励志。成西归之津梁。自今以往。家务大小。一勿见关。二十五年召拜散骑常侍不就。复徴诣京师。筑室钟山。谓之招隐馆。每自华林园。入延贤堂。为太子诸王讲礼经。是年无疾而卒。春秋六十三。子肃之颇傅素业。官至豫章郡丞。 十八贤传。始不著作者名。疑自昔出于庐山耳。熙宁间嘉禾贤良陈令举舜俞粗加刊正。大观初沙门怀悟以事迹疏略。复为详补。今历考庐山集。高僧传。及晋宋史依悟本。再为补治。一事不遗。自兹可为定本矣。 百二十三人传 昙翼 余杭人。初入庐山依远公。后往关中。见罗什东还会稽入秦望山诵法华经十二年。感普贤大士化女子身。披采服。㩗筠笼。一白豕大蒜两根。至师前曰。妾入山采薇(上采服五采也彩俗下采薇采取也作采俗)。日已斜。豺狼纵横。归无生理。敢托一宿。师却之力 皆响。宋元嘉二十四年（公元447年）去世，享年六十九岁。 雷次宗 雷次宗，字仲伦，豫章南昌（今江西南昌）人。他博学多才，精通诗书礼仪，进入庐山，参与慧远（Huì Yuǎn）法师的莲社，并在东林寺东边建立了学馆。元嘉十五年（公元438年）被召到京师（今南京）设立学馆于鸡笼山，设置生徒一百人，朝廷授予给事中一职，但他没有接受。之后返回南昌，公卿大臣们在道路上为他送行。他写信给子侄们说：‘我年幼时，就怀有远大的志向。弱冠之年寄身于庐山，追随释慧远（Shì Huì Yuǎn）法师，游历山林，以道为食，已经二十多年了。慧远（Huì Yuǎn）大师去世后，我又和你们一起回到家乡耕田。在山中居住，以山泉为饮，不知不觉又过了十年。如今我尚未衰老，还可以努力立志，成为通往西方极乐世界的桥梁。从今以后，家务大小事，一概不要来烦我。’元嘉二十五年（公元448年）被召拜为散骑常侍，但他没有就任。再次被征召到京师，在钟山建造房屋，称之为招隐馆。他经常从华林园进入延贤堂，为太子和诸王讲授礼经。同年无疾而终，享年六十三岁。他的儿子雷肃之（Léi Sù zhī）颇能继承家学，官至豫章郡丞。 《十八贤传》最初没有署作者的名字，人们猜测是从前出自庐山。熙宁年间，嘉禾的贤良陈令举（Chén Lìng Jǔ）和舜俞（Shù Yú）略加刊正。大观初年，沙门怀悟（Huái Wù）认为事迹过于疏略，又进行了详细的补充。现在经过考证《庐山集》、《高僧传》以及《晋宋史》，依据怀悟（Huái Wù）的版本，再次进行补充和修订，做到一事不遗漏。从此可以作为定本了。 《百二十三人传》 昙翼 余杭（今浙江杭州）人。最初进入庐山依止慧远（Huì Yuǎn）法师。后来前往关中（今陕西一带）。见到鸠摩罗什（Jūmóluóshí）后东返回到会稽（今浙江绍兴），进入秦望山诵读《法华经》十二年。感应到普贤（Pǔxián）大士化作女子之身，身披彩色的衣服，手提竹笼，带着一头白猪和两根大蒜，来到昙翼（Tán Yì）法师面前说：‘我进山采薇菜（上文的‘采服’是指五彩的衣服，‘采’是俗字，下文的‘采薇’是指采取薇菜，也是俗字）。太阳已经西斜，豺狼纵横，回去没有活路。敢请求借宿一晚。’昙翼（Tán Yì）法师拒绝了她。
English
He passed away in the 24th year of the Yuanjia era of the Song Dynasty (447 AD) at the age of 69. Lei Cizong Lei Cizong, courtesy name Zhonglun, was a native of Nanchang, Yuzhang (present-day Nanchang, Jiangxi). He was erudite and well-versed in poetry and etiquette. He entered Mount Lu and joined the Lotus Society of Master Hui Yuan (Huì Yuǎn), establishing a school east of Donglin Temple. In the 15th year of the Yuanjia era (438 AD), he was summoned to the capital (present-day Nanjing) to establish a school on Mount Jilong, enrolling one hundred students. He was offered the position of Attendant in the Palace, but he declined. Later, he returned to Nanchang, and the dukes and ministers saw him off on the road. He wrote to his sons and nephews, saying, 'From my childhood, I have cherished great ambitions. At the age of twenty, I entrusted myself to Mount Lu, following Master Shi Hui Yuan (Shì Huì Yuǎn), traveling through the mountains and forests, nourishing myself with the Dao for more than twenty years. After the passing of Master Hui Yuan (Huì Yuǎn), I returned with you to cultivate our ancestral fields. Living in the mountains, drinking from the mountain springs, another ten years have passed unknowingly. Now that I am not yet old, I can still strive to be a bridge to the Western Paradise. From now on, do not bother me with any household affairs, big or small.' In the 25th year of the Yuanjia era (448 AD), he was summoned and appointed as a Regular Attendant at the Palace Gate, but he did not accept. He was summoned again to the capital and built a house on Mount Zhong, calling it the 'Retreat of Hidden Summoning'. He often entered the Hall of Extending Worth from the Hualin Garden, lecturing on the Book of Rites to the Crown Prince and the various princes. He passed away without illness in the same year at the age of 63. His son, Lei Suzhi (Léi Sù zhī), was quite capable of inheriting the family's learning and served as the Prefectural Assistant of Yuzhang. The 'Biographies of the Eighteen Worthies' initially did not have the author's name, and it was suspected that it originated from Mount Lu in the past. During the Xining era, the virtuous and talented Chen Lingju (Chén Lìng Jǔ) and Shunyu (Shù Yú) of Jiahe made some revisions. In the early Daguan era, the monk Huai Wu (Huái Wù) considered the accounts to be too brief and made detailed supplements. Now, after examining the 'Collection of Mount Lu', the 'Biographies of Eminent Monks', and the 'History of Jin and Song', based on Huai Wu's (Huái Wù) version, further supplements and revisions have been made to ensure that nothing is omitted. From now on, this can be considered the definitive edition. Biographies of One Hundred and Twenty-Three People Tan Yi A native of Yuhang (present-day Hangzhou, Zhejiang). He initially entered Mount Lu and relied on Master Hui Yuan (Huì Yuǎn). Later, he went to Guanzhong (present-day Shaanxi area). After seeing Kumarajiva (Jūmóluóshí), he returned east to Kuaiji (present-day Shaoxing, Zhejiang), entering Mount Qinwang and reciting the Lotus Sutra for twelve years. He sensed that Bodhisattva Samantabhadra (Pǔxián) transformed into the body of a woman, wearing colorful clothes, carrying a bamboo basket, with a white pig and two cloves of garlic, and came to Master Tan Yi (Tán Yì) and said, 'I entered the mountain to gather ferns (the 'colorful clothes' mentioned above refers to five-colored clothes, 'cǎi' is a vulgar character, and the 'gathering ferns' mentioned below refers to collecting ferns, which is also a vulgar character). The sun is already setting, and jackals and wolves are rampant, and there is no way to return alive. I dare to ask for a night's lodging.' Master Tan Yi (Tán Yì) refused her. --------------------------------------------------------------------------------
Chinese
。女复哀鸣不已。遂令居草床上。夜半号呼腹疼告师按摩。师辞以持戒。不应手触。女号呼愈甚。师乃以布裹锡杖。遥为按之。翌日女以采服化祥云。豕变白象蒜化双莲。凌空而上。谓师曰。我普贤菩萨。特来相试。郡太守孟顗闻于朝。来建法等寺(今天衣寺)。初余杭山沙门法志。常诵法华。有雉巢于庵侧。翔集座隅。若听受状。如是七年。一日忽燋悴。志曰。汝能听经。必生人道明旦雉殒。即为瘗之。夜梦童子拜曰。因听经得脱羽类。今生山前王氏。后其家设斋。志方踵门。儿曰。我和尚来也。志抚之曰。汝我雉儿也。解衣视掖下有雉毳三茎。七岁令入山出家。十六落发以掖有毳。因名以翼。 昙邕 杨氏。关中人。形长八尺。雄武过人。南来庐山依师远公。内外典籍。无不综习。立茅屋于山西以自居。止有弟子昙果。澄思禅门。一夕梦山神求受戒法。果曰。家师在此。可往求之。邕忽见一人着夹衣。风神端雅。从者三十人。乞授戒。师以果先梦。知是山神。乃为说法授五戒毕。神以外国二锄为嚫。礼谢而去。师后往荆州行化。卒于竹林寺。 僧济 入庐山问道。精悟深要。远公叹曰。绍隆大法。其在汝乎。及在疾。远公以烛遗之曰。汝可冯此建心安养。师执烛停想。延僧诵净土经。至 现代汉语译本： 女子继续哀鸣不止。于是让其躺在草床上。半夜号叫腹痛告知师父。师父以持戒为由推辞，不应该用手触碰。女子号叫更加厉害。师父就用布包裹锡杖，远远地为她按摩。第二天，女子以彩色服装化为祥云，猪变成白象，蒜变成双莲，升上天空。对师父说：‘我是普贤菩萨（Samantabhadra），特地来试探你。’郡太守孟顗（Meng Yi）上报朝廷。来建造法等寺（Fa Deng Temple，即今天的天衣寺）。当初余杭山（Yu Hang Mountain）的沙门法志（Fa Zhi），经常诵读《法华经》（Lotus Sutra）。有野鸡在庵旁筑巢，飞翔聚集在座位旁边，好像听经的样子。这样过了七年。一天忽然憔悴。法志说：‘你能够听经，必定转生人道。’第二天野鸡死了，就为它埋葬。夜里梦见童子拜谢说：‘因为听经得以脱离鸟类，现在转生到山前王氏家。’后来王氏家设斋，法志刚到门口，孩子说：‘我的和尚来了。’法志抚摸他说：‘你是我雉儿啊。’解开衣服看他的腋下有三根野鸡的细毛。七岁让他入山出家。十六岁剃度，因为腋下有细毛，因此取名为翼（Yi）。 昙邕（Tan Yong） 杨氏（Yang Shi），关中（Guanzhong）人。身材高大八尺，雄壮勇武过人。南下来到庐山（Mount Lu）依止师父远公（Huiyuan）。内外典籍，没有不通习的。在山西（West of the Mountain）搭建茅屋居住。只有弟子昙果（Tan Guo）。专心禅修。一天晚上梦见山神请求受戒法。昙果说：‘我的师父在这里，可以去向他求。’昙邕忽然看见一个人穿着夹衣，风度神采端正文雅，跟随的人有三十个，请求授戒。师父因为昙果先做了梦，知道是山神，就为他说法，授了五戒完毕。山神以外国的两个锄头作为礼物。行礼感谢后离去。师父后来前往荆州（Jingzhou）弘法。在竹林寺（Bamboo Forest Temple）圆寂。 僧济（Seng Ji） 入庐山问道。精通领悟佛法的精髓要义。远公赞叹说：‘绍隆大法，大概就在你身上了吧。’等到生病的时候，远公把蜡烛送给他，说：‘你可以凭借这蜡烛建立信心，安养身心。’僧济拿着蜡烛，停止思绪，请僧人诵读《净土经》（Pure Land Sutra），直到……