English
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 --------------------------------------------------------------------------------
Chinese
石百余斤。通去负归京都法海寺后。复见牛车。通倒曳走。于时天下壮士叹通天力士也。(姑一驴。疑当作茹一驴。或又姑一驴者姑且之义欤) 单道开。长隐山林。诵经四十余万言。在山中唯食柏实。后服细石子。时有阜陵太守遣马迎开。开辞乃步行三百余里一日早至。又以石虎建武中从西平来至南安。路有七百余里。开一日行至。度一童子为沙弥。年十四。亦传师教法。兼能远行。与开相继。 普化挟木 香公堀坑 普化。不知何许人。千变万化略无常度。时居真定府。一日忽擎挟棺木巡街告曰。化明日死去。人皆莫测。相率随送。出城东门。扬声告曰。今日葬不合青乌。经二日出城南门。亦随之。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。梁初至益州青城山飞赴寺。时俗每至三月三日夕将酒肉游山取药。香劝之不断。后年三月又如前至。时俗坐已。香令人于座穿坑方丈余。莫测其意。香谓曰。檀越常自饮啖。未尝与香。今日为众。须一顿。人争奉肴酒。随得随尽。若填巨壑。识者怪之。至𣆶曰。我大醉饱。扶我就坑。及至坑所。张口大吐。鸡肉自口出即能飞。羊肉自口出即能走。乃至鱼䱉鹅鸭尽皆生活。众大惊走。誓断酒肉。山上永绝杀生之人。 现代汉语译本： 石百余斤。通背负着它回到京都法海寺后，又看见牛车，通倒拉着牛车走。当时天下的壮士都赞叹通是天生神力的人。（‘姑一驴’，怀疑应当写作‘茹一驴’，或者‘姑一驴’是姑且的意思？） 单道开，长期隐居山林，诵读佛经四十余万字。在山中只吃柏树的果实，后来服用细小的石子。当时有阜陵太守派马车迎接单道开，单道开谢绝了，于是步行三百余里，一天早上就到了。又在石虎建武年间（335-349年）从西平来到南安，路程有七百余里，单道开一天就走到了。他度化了一个童子为沙弥，年龄十四岁，也传授给他老师的教法，并且也能远行，与单道开相继。 普化挟木，香公掘坑 普化，不知道是哪里人，千变万化，没有常态。当时住在真定府。有一天忽然扛着棺材在街上巡逻，宣告说：‘我明天就要死了。’人们都无法理解，互相跟随送他出城东门。普化扬声宣告说：‘今天埋葬不合青乌之术。’过了两天，又出城南门，人们也跟随他。普化又说：‘明天才是吉日。’到了第二天早上，普化就自己坐在郊野，像入定一样，然后就去世了。 香阇梨（Acharya，阿阇梨，意为导师），梁朝初期来到益州青城山飞赴寺。当时的风俗是每到三月三日的晚上，就带着酒肉游山采药。香阇梨劝阻他们，但他们不听。后来一年三月又像之前一样来到这里。当时人们已经坐好，香阇梨让人在座位中间挖一个方丈大小的坑，人们不明白他的意思。香阇梨说：‘各位施主常常自己饮酒吃肉，不曾分给我。今天为了大家，需要吃一顿。’人们争着奉上菜肴酒水，随来随尽，好像填补巨大的山谷一样。有见识的人感到奇怪。到了傍晚，香阇梨说：‘我大醉饱了，扶我到坑边。’等到到了坑边，张开大口吐，鸡肉从口中出来就能飞，羊肉从口中出来就能走，乃至鱼、鳖、鹅、鸭全都活了。众人大惊失色，发誓断绝酒肉。山上永远没有杀生的人。
English
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 (姑一驴)', it is suspected that it should be written as 'Ru Yi Lv (茹一驴)', or 'Gu Yi Lv (姑一驴)' means for the time being?) Shan Daokai (单道开, 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 (沙弥, 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 (青乌, 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 (飞赴寺, 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)昙始足白 罗叉眼青
Chinese
昙始。入道之后大有外迹。游化关中。始足白于面。跣涉泥水未尝沾污。天下咸呼白足和尚。时赫连勃勃斩戮关中。始后遇害。连遭数刃尽不能伤。于是隐遁山林。后拓䟦焘入关中。有博陵崔浩猜忌佛法。乃信天师寇谦之。焘与浩遂于伪魏大平七年尽灭佛法。军兵烧掠寺院。僧尼罢道。有窜者追捕得必枭斩。始闻下山。杖锡宫门。有司奏曰。有一道人足白于面。今到宫门。焘令斩之。不伤。遂以奏焘。焘大怒。自以所佩剑斫之数下。俱无伤损。时北园养虎。以始喂虎。虎皆潜伏不近。试以天师近之。虎大吼而来。焘知佛法殊胜乃退。上殿礼悔。后兴佛法。(入关中之上。一有再字。减佛法。一作灭佛教) 卑摩罗叉。此云无垢眼。罗什礼为师。偏以律藏。精究戒之兴。叉为始。道场慧观新括宗旨记所判内禁轻重。大行京师。僧尼书写。于时长安纸价增长。复行天下。叉为人眼青。时皆呼为青眼律师。 僧洪铸像 士行烧经 僧洪。住于京师。造丈六金像。镕铸告毕未及开摸。时晋末铜禁大严。犯者皆死。洪被囚禁于相府。心唯念佛。夜梦愿铸像来以手摩洪顶曰。无忧。明当免。及旦果闻欲行刑戮。府参军监杀而牛奔车坏。因更克日。须臾有令免罪。 朱士 现代汉语译本 昙始（Dharmāditya）足白，罗叉（Vimalākṣa）眼青 昙始（Dharmāditya）。入道之后，显露出许多不寻常的迹象。他游历教化于关中一带，面色白皙，双足洁白。即使赤脚走在泥泞的水中，也从未沾染污垢。天下人都称他为‘白足和尚’。当时，赫连勃勃在关中大肆杀戮，昙始（Dharmāditya）后来也遭遇了劫难。他连续被砍数刀，却都未能伤及分毫。于是他隐遁于山林之中。后来，拓跋焘（太武帝）（424年-452年）进入关中，博陵人崔浩猜忌佛法，于是信奉天师寇谦之。拓跋焘（太武帝）与崔浩便于伪魏太平七年（446年）彻底废灭佛法。军队烧毁寺院，僧尼被迫还俗。有逃窜者，追捕到后必定枭首示众。昙始（Dharmāditya）听说后，下山，拄着锡杖来到宫门。有关部门上奏说：‘有一道人，面色白皙，双足洁白，现在到了宫门。’拓跋焘（太武帝）下令斩杀他，却无法伤到他。于是将此事奏告拓跋焘（太武帝）。拓跋焘（太武帝）大怒，亲自用佩剑砍了他数下，都毫无损伤。当时北园养着老虎，便用昙始（Dharmāditya）喂老虎，老虎都潜伏不动，不敢靠近。试着用天师靠近老虎，老虎却大吼着冲过来。拓跋焘（太武帝）这才知道佛法的殊胜，于是退下，登上殿堂礼拜忏悔，后来又重新兴盛佛法。（‘入关中之上，一有再字。减佛法。一作灭佛教’） 卑摩罗叉（Vimalākṣa）。意为‘无垢眼’。鸠摩罗什（Kumārajīva）以他为师，尤其精通律藏，深入研究戒律的兴起。卑摩罗叉（Vimalākṣa）开始时，道场慧观重新整理了宗旨，记录并判决了内禁的轻重，在京师广为流传。僧尼们纷纷抄写，一时长安的纸价上涨。后来又流传到天下。卑摩罗叉（Vimalākṣa）的眼睛是青色的，当时人们都称他为‘青眼律师’。 僧洪铸像，士行烧经 僧洪。住在京师，建造丈六高的金像。熔铸完毕，尚未开模。当时晋朝末年，铜禁非常严格，违犯者都会被处死。僧洪被囚禁在相府，心中唯有念佛。夜里梦见一位愿铸像的人用手摩着僧洪的头顶说：‘不要忧愁，明天就能免罪。’到了早晨，果然听说要行刑，府参军监斩，但牛却奔跑，车也坏了，于是改日行刑。不久，便有命令传来，免了他的罪。 朱士行