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English version: Head. He was strictly guarded. Knowing he had no way out, he single-mindedly recited the name of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion). At night, he suddenly noticed that those guarding the wheels were all fast asleep, and the prison door suddenly opened. Da thus walked out. At dawn, the pursuing cavalry searched everywhere. Da hid in the grass, but the horses did not step on the grass. Da was unharmed in the grass and thus escaped the disaster. Nanda (Nanda). A man from the Western Regions. His behavior was strange and unconventional, and his respect and arrogance were inconsistent. Entering the territory of Shu, he traveled with three young nuns. Sometimes he would sing wildly when drunk, and sometimes he would gather people to preach. The garrison general of Shu greatly disliked him and severely rebuked Nanda. Nanda said, 'These three nuns are skilled in singing and dancing.' The garrison general was pleased and kept them for the night, setting up a feast to drink together. Nanda then gave his clothes to the three nuns, applied powder and rouge to them, and had them sit together to enjoy themselves. Their charming demeanor and smiles were unparalleled in the world. When they were halfway through drinking, Nanda said, 'May I ask the three nuns to dance?' The nuns then danced, and their dances were all exquisite. Nanda said that they had contracted 'women's wind evil,' so he took the garrison general's knife and chopped off the heads of the three nuns, and blood flowed for several feet. The garrison general was greatly shocked, and those around him tied him up. Nanda said, 'Don't panic.' Looking at the three nuns, they were actually bamboo staffs, and the blood was the wine they had just drunk. ('The world displayed their beauty,' it is suspected that it should be 'the world extinguished their beauty.' The *Youyang Zazu* records this incident, saying that after the three nuns sat down, they flirted and laughed, and their demeanor was unparalleled.) Fayuan Lvhu (Fayuan, Tiger of the Vinaya) Hui Rong Yilong (Hui Rong, Dragon of Righteousness) Fayuan (Fayuan) was a man of the Sui Dynasty (581-618 AD), not the Fayuan (Fayuan) of the previous Song Dynasty. Fayuan (Fayuan) was proficient in the Vinaya Pitaka (the collection of monastic rules), which was widely spread in Dongxia (ancient name for China), and his interpretations of its meaning were very thorough. His eloquence was superb, and no one could match him. At that time, he was known as the Lvhu (Tiger of the Vinaya). Hui Rong (Hui Rong) lived in Zhuangyan Temple in Yuxue during the Chen Dynasty (557-589 AD). He lectured extensively and was well-versed in the profound meanings of the Tripitaka (the three baskets of Buddhist scriptures). People called him Yilong (Dragon of Righteousness). At that time, when Chan Master Zhiyi (Zhiyi) was preaching, Hui Rong (Hui Rong) came specifically to ask questions. He repeatedly launched arguments, citing scriptures and allusions, and the difficult questions he raised flowed like a spring. When Master Zhiyi (Zhiyi) answered, his words were sharp, and the principles were clear and obvious. Hui Rong (Hui Rong) was originally very conceited, waving his fan, but the fan fell to the ground. Zhiyi (Zhiyi) said to Hui Rong (Hui Rong), 'The power of Samadhi (meditative concentration) should not be underestimated.' At that time, the crowd mocked Hui Rong (Hui Rong), saying, 'The former Yilong (Dragon of Righteousness) has now become a prostrate deer. Since the fan has fallen to the ground, what will you use to cover your shame?' Hui Rong (Hui Rong) retreated in great shame. Fajin Shiti (Fajin Shiti) Monk -------------------------------------------------------------------------------- 富划胸
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法进。以习诵为业。属宋代饥荒国蓄稍竭。进屡屡求乞以救饥饿。后无处可求。乃净浴取刀及盐至饿人所聚之处。次第授与法言。挂衣着树投身饿者前曰。施汝共食。众虽饿困犹义不忍。进即自割肉拄盐与啖之。皮都尽。语饿者。若国王来。可以我骸骨奉之。果不逾时宋帝闻而来看。君民号泣。乃施麦三百斛以救饿者。(为业下。一有时字。若国王。上有曰字) 僧富。高阳人。少在俗将。家贫。常勤学业。采薪为烛以照读书。后与习凿齿同诣道安讲。席因而大悟。为僧之后潜形野外。时村中有群劫得一小儿。欲取心肝解神。富于路遇劫。具问其事。因脱衣以易小儿。群劫不许。富曰大人五脏可用否。劫曰亦好。富曰。会须一死。死济于人。虽死犹生。即取劫刀划胸至脐。群劫大惊。即送小儿还其家。路人见富如此。以针缝其肠。用药封。久后得差也。 释氏蒙求 卍新续藏第 87 册 No. 1623 释氏蒙求 释氏蒙求 下册 霅水 讲学沙门 灵操 撰 (锡)琳祜会郊 可育面壁 慧琳。武德年中潜伏草野。一日忽逢杨祜。师相见之后。坐于郊野言笑如旧。各曰与师别来经于八百年矣。于时人皆传说。莫测其神。 慧可．道育。随达磨禅 现代汉语译本 富划胸 法进，以诵经为职业。正值宋朝（公元420年-479年）发生饥荒，国家储备稍微枯竭。法进多次乞讨以救济饥饿的人。后来无处可求，于是洗净身体，拿着刀和盐到饥饿的人聚集的地方，依次递给他们，然后脱下衣服挂在树上，投身到饥饿的人面前说：‘拿我的肉去吃吧。’众人虽然饥饿困顿，但仍然因为道义而不忍心。法进就自己割下肉，蘸着盐给他们吃。皮肉都割尽后，告诉饥饿的人：‘如果国王来了，可以用我的骸骨献给他。’果然没过多久，宋朝皇帝听说了这件事，前来看望。君臣百姓号啕大哭，于是拿出三百斛麦子来救济饥饿的人。（‘为业’下，有时字。‘若国王’上，有‘曰’字） 僧富，高阳人。年轻时是俗家将领，家境贫寒，常常勤奋学习。砍柴当蜡烛来照明读书。后来和习凿齿一同去道安法师那里听讲，因此而大彻大悟。出家为僧之后，隐居在野外。当时村里有一伙强盗抓到一个小孩，想要取出他的心肝来祭神。僧富在路上遇到强盗，详细询问了事情的经过，于是脱下自己的衣服来换那个小孩。强盗们不同意，僧富说：‘大人的五脏可以用吗？’强盗说：‘也可以。’僧富说：‘反正都要死，用我的死来救济别人，即使死了也像活着一样。’于是拿起强盗的刀划开胸膛直到肚脐。强盗们大惊失色，立刻把小孩送回了他家。路人看到僧富这样，用针缝合了他的肠子，用药敷上，很久以后才痊愈。 释氏蒙求 卍新续藏第 87 册 No. 1623 释氏蒙求 释氏蒙求 下册 霅水 讲学沙门 灵操 撰 （锡）琳祜会郊 可育面壁 慧琳，在武德年间（公元618年-626年） 潜伏在乡野。一天忽然遇到杨祜（人名）。师徒相见之后，坐在郊外谈笑如旧。各自说和老师分别已经有八百年了。当时人们都这样传说，无法测度其中的玄妙。 慧可（人名），道育（人名）。跟随达磨（菩提达摩的简称，佛教禅宗的始祖）修习禅法。
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English version Fu Cuts His Chest Fa Jin made reciting scriptures his profession. During the Song Dynasty (420-479 AD), there was a famine, and the national reserves were nearly exhausted. Fa Jin repeatedly begged for food to save the starving. Later, having nowhere else to beg, he purified himself with a bath, took a knife and salt to where the starving people were gathered, handed them out one by one, took off his clothes, hung them on a tree, and threw himself before the starving people, saying, 'Eat my flesh.' Although the people were hungry and exhausted, they were morally unwilling to do so. Fa Jin then cut off his own flesh, dipped it in salt, and gave it to them to eat. When all the skin and flesh were gone, he told the starving people, 'If the king comes, you can offer him my bones.' Sure enough, before long, the Song Emperor heard of this and came to see him. The ruler and his people wept bitterly, and he provided three hundred hu (a unit of measurement) of wheat to save the starving. (Under 'profession,' there is sometimes the word 'shi'. Above 'If the king,' there is the word 'said.') Monk Fu was from Gaoyang. In his youth, he was a secular general from a poor family, and he often studied diligently. He used firewood as candles to illuminate his reading. Later, he went with Xi Zaochi to listen to Dao An's lectures, and as a result, he had a great enlightenment. After becoming a monk, he lived in seclusion in the wilderness. At that time, a group of robbers in a village captured a child, intending to take out his heart and liver to appease the gods. Fu encountered the robbers on the road and inquired about the matter in detail. He then took off his own clothes to exchange for the child. The robbers refused, and Fu said, 'Can an adult's internal organs be used?' The robbers said, 'They are also good.' Fu said, 'Since I must die anyway, using my death to help others is like living even in death.' He then took the robber's knife and cut open his chest to his navel. The robbers were greatly shocked and immediately sent the child back to his home. People on the road saw Fu like this and sewed up his intestines with needles and applied medicine. After a long time, he recovered. Shih's Primer 卍 New Continued Collection, Volume 87, No. 1623, Shih's Primer Shih's Primer, Volume Two Zhaoshui, lecturing Shramana, Lingcao, compiled (Tin) Lin Hu Meets in the Suburbs, Ke Yu Faces the Wall Hui Lin, during the Wude years (618-626 AD), lived in seclusion in the countryside. One day, he suddenly met Yang Hu (person's name). After the master and disciple met, they sat in the suburbs and talked and laughed as before. Each said that they had been separated from the teacher for eight hundred years. At that time, people all said this, and it was impossible to fathom the mystery. Hui Ke (person's name), Dao Yu (person's name). Followed Da Mo (short for Bodhidharma, the founder of Zen Buddhism) to practice Chan. --------------------------------------------------------------------------------
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师居于少室山。七八年间供侍达磨。磨乃授与可．育二师面壁之观。世皆云少林面壁七年。禅法东兴达磨为始。(七八年。传作四五年) (易)法开善医 昙迁妙易 法开。善诸经律。义解过人。又能医术。常乞食京师。值一家妇人在草危急。众治无验。开曰此易治尔。主人正杀羊已毕。欲以淫祀。开取少羊膜作羹进竟。因气针之。须臾儿出。又晋升平中孝宗有疾。诏开医治。开候脉不肯进药。康后令曰。帝小有不安。开公辞惮不进药饵。宜收付廷尉。俄而帝崩。方验甚妙也。 昙迁。世家贵重。十三随舅氏齐中散大夫权会。博学典坟而妙达周易。会乃授迁易象。时有一妪失物。就会作卦。得之无象。令迁辨之。迁应声曰。若如卦判。定失金钗。妪惊喜曰实如所辨。迁曰。兑是金位。字脚两垂。似金钗尔。会曰更审盗者。迁曰。失者是西家白色女子。奉口总角。可年十五六者盗。妪便推觅乃得。果如所言。会问其故。迁曰。兑是西方少女之位。五色分方西为白也。兑字上两点表总角之象。尖形表奉口之相也。会乃重之。(奉口。疑当作唪口。音奉。口之高貌也。或分唪字以为奉口之字欤) (锡)僧渊架桥 隐峰掷锡 僧渊。家本巨富。渊初生时。天雨钱于渊家内。蜀人怪之。渊及 现代汉语译本 师父住在少室山。七八年间侍奉达磨（Bodhidharma）。达磨（Bodhidharma）于是将面壁的观法传授给慧可（Huike）、僧稠（Sengchou）二位禅师。世人都说少林寺面壁七年，禅法在东方兴起，从达磨（Bodhidharma）开始。（七八年，有的版本写作四五年） （易学）法开擅长医术，昙迁精通易理 法开，精通各种经律，对经义的理解超过常人，而且擅长医术。他经常在京城乞食。有一次遇到一家妇人难产危急，众人医治无效。法开说这很容易治疗。主人正杀羊完毕，想要用羊祭祀。法开取少量羊膜做成羹给产妇吃下，然后用气针进行治疗。一会儿，婴儿就出生了。又在晋朝升平年间（357-361）孝宗皇帝生病，下诏让法开医治。法开诊脉后不肯进药。皇帝康复后责令说：‘朕稍微有些不适，法开公推辞不进药，应该交付廷尉治罪。’不久皇帝驾崩，才验证法开的医术非常高妙。 昙迁，出身于显贵家族。十三岁时跟随舅舅齐国的中散大夫权会。博学经典，精通《周易》。权会于是将易象传授给昙迁。当时有一位老妇人丢失了东西，权会用《周易》占卜，得到的卦象没有显示任何线索。让昙迁辨别，昙迁立刻说：‘如果按照卦象判断，一定是丢失了金钗。’老妇人惊喜地说确实如此。昙迁说：‘兑是金的位置，字形两边下垂，像金钗的样子。’权会说：‘再推断盗窃者。’昙迁说：‘盗窃者是西边一家白皮肤的女子，梳着双髻，大概十五六岁。’老妇人寻找后果然找到了，完全如昙迁所说。权会问他原因，昙迁说：‘兑是西方少女的位置，五色分方西方是白色。兑字上面的两点表示双髻的形象，尖形表示嘴巴的样子。’权会因此非常器重他。（奉口，怀疑应当写作唪口。音奉，嘴巴高高的样子。或许将唪字拆分为奉口二字） （神异）僧渊架桥，隐峰掷锡 僧渊，家境原本非常富有。僧渊出生时，天降钱雨在他家。蜀地的人们对此感到奇怪。僧渊长大后