English
English version Great General Huang Guo Gong led troops to conquer. Guo Gong said that without General Fei Hua, they would not be able to resist the enemy. At that time, the army of the pseudo-Zheng was fully equipped. They held the reins, raised their whips, and stabbed the ground with their spears, loudly saying, 'If you can pull out this spear, then let's have a decisive battle.' Yan then rode his horse, tucked the spear under his arm, and ran away. General Fei Hua fought with him and quickly defeated and captured him. But soon after, he released him. Yan was thus inspired to become a monk and became proficient in the teachings of the Tripitaka (Three Baskets). Hui Jin became a monk at the age of seven and was proficient in the Vinaya (Discipline). During the Daye era (605-618 AD), he lived in the Chanding Temple in the wilderness. One evening, a bandit army came to rob. Hui Jin then gathered the people and set up battlements to defend against them. At that time, the army spread flags for ten miles, and the villages were all robbed, and many people were killed. Hui Jin then entered the enemy formation, and the bandits did not dare to resist his advance. The bandits each grabbed Hui Jin's hand and said, 'This is a brave Daoist, good at fighting.' (偏明, 'pian ming', it is suspected that it should be written as '遍', 'bian', a character with the radical 彳, meaning 'universal') (［麻］) Shi Gao transformed the python, Ming Chen transformed into a snake. An Qing, styled Shi Gao, was the crown prince of the Kingdom of Parthia (Anxi). He widely collected classics and had great knowledge. After the king died, he was supposed to inherit the throne. An Qing then went into hiding and became a monk, becoming proficient in scriptures and treatises. He knew everything about his past lives. At the end of the reign of Emperor Ling of Jin (424 AD), there was war in Luoyang. An Qing then went to Mount Lu and said to the crowd, 'I am going to save my classmate from a past life.' He went to the temple at Quting Lake, which was very efficacious. Merchants often went there to pray. The god descended and said, 'There is a Sramana (monk) on the boat, you can invite him up.' An Qing then came to the temple. The god said, 'I used to be a monk with you, practicing the Dao, often giving alms but often being angry. Now I am the god of Quting, and I govern a thousand miles around. This body is a python, and after death, I will fall into hell.' An Qing said, 'Why don't you show your form?' The python then suddenly appeared, shedding tears like rain. He said to An Qing, 'I hope that you, Master, can save me. I have a thousand bolts of silk and miscellaneous treasures, which can be used to build a temple so that I can be reborn in a good place.' An Qing then took the items and left. The python climbed the mountain and looked out. An Qing wanted to go to Yuzhang to build a temple. In the evening, a young man boarded the boat and knelt before An Qing, saying, 'The god of Quting has already left the evil form. That temple is no longer efficacious.' People saw a dead python in Shanxi. --------------------------------------------------------------------------------
Chinese
长十里余。今浔阳蛇村是也。(晋灵。当作汉灵也)。 魏明琛。大有学问。辩说宏博。初着蛇势法大行东州。其法若葛亮阵图也。时潞州上邑欲弘法华。乃往岩州林虑县请一讲僧归讲法华。琛与其旧识闻而往难之。此僧见琛义辩纵横中心战灼。乃以情礼告于琛曰。此邑初信佛经。诸士倾心。愿大法师共相成赞。敢上献法师绢十匹。琛受之。明日高座欲听一讲。其僧弥怖。及讲次。琛束绢入堂谓众曰。昨日高座法师以绢相赠请不论义。然佛法宏奥须分邪正。遂与论义。琛辩说不如其僧。兼义解不通。众皆大笑。琛即出邑。共伴二人心愤气噎。累日羞吒。遂登一山树下谓伴曰。我今烦热。恐变作蛇。便解衣露身。长展两足。忽变蛇形。一伴上树避之。乃谓二伴曰。悔作蛇论。果至如此。其伴大骇。走至邺下说之。(一伴。疑当作二伴)。 法持白竹 道愻灵华 法持。少入空门。调明禅理。后临终之日。令众可露我骸于松下喂诸鸟兽。终后忽见空中神幡数首从西来迎。其院竹林周𢌞郁翠。于时色皆变白。 道愻。落发以来大明经论。后居山野习学佛典。年老乃终于山。陈死在于峰顶经夕。忽有灵华周匝其侧。从地涌出茎长二尺。色相鲜荣。时有猎人不信。求见此华。其华已灭。乃哭曰。生不蒙 现代汉语译本： 长十余里。现在浔阳的蛇村就是这里。（晋灵，应当是汉灵（公元前156年-公元前149年））。 魏明琛，学问渊博，辩才宏大。最初撰写《蛇势法》，在东州一带广为流传。他的方法类似于葛亮的阵图。当时潞州的上邑想要弘扬《法华经》，于是前往岩州林虑县请一位讲经僧人回来讲解《法华经》。魏明琛与这位僧人是旧识，听闻此事后前去辩难。这位僧人见魏明琛义理辩论纵横，内心感到恐惧，于是以情理告知魏明琛说：‘这个地方刚刚开始信仰佛经，各位士人都倾心向往。希望大法师您能共同赞成和帮助。我愿意献上十匹绢给法师。’魏明琛接受了。第二天，僧人在高座上准备讲经，非常害怕魏明琛来辩难。等到讲经的时候，魏明琛拿着绢进入佛堂对众人说：‘昨天高座上的法师赠送我绢，请我不要辩论义理。然而佛法宏大深奥，必须分清邪正。’于是与僧人辩论义理。魏明琛辩论不如那位僧人，而且义理解释不通，众人都大笑。魏明琛随即离开上邑，与他同行的两个人心中愤恨，气得说不出话，连续几天都感到羞愧。于是登上山，在一棵树下对同伴说：‘我现在感到烦热，恐怕要变成蛇。’便解开衣服，露出身体，伸长双脚，忽然变成蛇形。一个同伴爬到树上躲避。魏明琛对两个同伴说：‘后悔作蛇论，果然到了这种地步。’他的同伴非常害怕，跑到邺下述说此事。（一个同伴，怀疑应当是两个同伴）。 法持白竹，道愻灵华。 法持，年少时进入空门，通晓禅理。后来临终的时候，命令众人可以将他的骸骨暴露在松树下喂养鸟兽。去世后忽然看见空中出现几首神幡从西方来迎接。他所在的寺院竹林四周郁郁葱葱，当时颜色都变成白色。 道愻，自从剃度以来精通经论。后来居住在山野学习佛典。年老后在山中去世。尸体陈放在山峰顶上一夜。忽然有灵华环绕在他身边，从地里涌出，茎长二尺，颜色鲜艳。当时有猎人不相信，想要去看这花，花已经消失了，于是哭着说：‘活着的时候没有蒙受。’
English
English version: More than ten li in length. The present-day Snake Village of Xunyang is this place. (Jin Ling, should be Han Ling (156 BC-149 BC)). Wei Mingchen was a man of great learning and eloquence. He initially wrote 'The Serpent Formation Method,' which became widely popular in the Eastern Prefecture. His method resembled Zhuge Liang's battle formations. At that time, Shangyi in Luzhou wanted to promote the Lotus Sutra, so they went to Linlu County in Yanzhou to invite a sutra-lecturing monk to return and explain the Lotus Sutra. Wei Mingchen, an old acquaintance of this monk, went to debate with him upon hearing of this. The monk, seeing Wei Mingchen's arguments and debates were profound and far-reaching, felt fear in his heart. So, he told Wei Mingchen with reason and courtesy: 'This place has just begun to believe in Buddhist scriptures, and the scholars are all devoted. I hope that you, Great Dharma Master, can jointly approve and assist. I am willing to offer the Dharma Master ten bolts of silk.' Wei Mingchen accepted it. The next day, the monk was preparing to lecture on the high seat, very afraid that Wei Mingchen would come to debate. When it was time for the lecture, Wei Mingchen entered the hall with the silk and said to the crowd: 'Yesterday, the Dharma Master on the high seat gifted me silk, asking me not to debate the meaning of the doctrine. However, the Buddha's teachings are vast and profound, and it is necessary to distinguish between right and wrong.' So, he debated the doctrine with the monk. Wei Mingchen's arguments were not as good as the monk's, and his interpretation of the meaning was not clear, so everyone laughed. Wei Mingchen then left Shangyi. The two companions who were with him felt resentment in their hearts and were speechless with anger, feeling ashamed for several days. So, they climbed a mountain and said to their companions under a tree: 'I feel hot and bothered now, and I am afraid I will turn into a snake.' Then he undressed, exposed his body, stretched out his feet, and suddenly transformed into the shape of a snake. One companion climbed a tree to avoid it. Wei Mingchen said to his two companions: 'I regret making the serpent argument, and it has indeed come to this.' His companions were very frightened and ran to Ye to tell the story. (One companion, suspected to be two companions). 'Fachi's White Bamboo, Daoxun's Spiritual Flower.' Fachi entered the empty gate at a young age and understood the principles of Chan. Later, on the day of his death, he ordered the crowd to expose his bones under the pine trees to feed the birds and beasts. After his death, suddenly several divine banners appeared in the sky, coming from the west to greet him. The bamboo forest around his temple was lush and green, and at that time, the color all turned white. Daoxun had been proficient in scriptures and treatises since he was ordained. Later, he lived in the mountains and studied Buddhist scriptures. He died in the mountains in his old age. His body was placed on the top of the mountain overnight. Suddenly, spiritual flowers surrounded him, springing from the ground with stems two feet long and bright colors. At that time, a hunter did not believe it and wanted to see the flower, but the flower had disappeared, so he cried and said: 'I did not receive [this blessing] while alive.' --------------------------------------------------------------------------------
Chinese
开信。死不蒙华瑞。一何无感。若神道有徴。愿重现灵相。言讫。复地发灵华。猎人乃发信出家也。 童进饮酒 无著啜茶 童进。幼出家。不拘法则。唯爱饮酒。谓人曰。酒可以灌等身也。动上酣醉。遗尿臭秽。人尽轻之。会周武东征爱毒药。敕泸州营造毒药酒。监吏力采蝮头铁猩鬵根大蜂野葛鸩羽等数十般。酿以铁瓮。药成后。着皮衣琉璃障眼方得近之。不尔气冲致死。药着人。肉穿坏。进闻之。往监官处求饮。官曰能饮一杯岂非酒士。进曰任多亦饮。便取铁杓于药瓮中累取饮之。道俗惊怪皆来看。进连取十余杓饮。都无易色。自叹曰。今始得一醉尔。人走避之。须臾卧方石上。忽遗尿。所著石皆裂碎。进睡觉如故。 无著。听习之余。因游五台山欲观圣迹。遂于金刚窟前望中礼拜。乃于石上坐寐。忽闻叱牛三声云饮水。乃见一翁古貌。形状粗丑。短褐曳屦。乃执其手曰。吾从山外。来此求粮。师睡此困邪。着曰否。翁曰。既不困。何辄睡乎。着曰凡夫昏沉胡可怪哉。翁曰。师若昏沉。可去啜茶乎。乃指精舍。着乃蹑躅而随。至寺门。翁唤均提三声。有一童子应诺。年可十四五。垂发齐肩。衣褐。其寺地皆琉璃。堂舍金色。翁踞白牙床。置锦墩令着坐。须臾童子捧二瓯茶。对啜毕。擎玳瑁器。 满中酥酪。各与一匙。着啜而咽之。如有所证。因而明悟豁然矣。(乎乃。疑当作手乃。着乃。一本无乃字)。 慧布论义 法汰破邪 慧布。少投琼法师出家学师道业解行高明而辩说难敌。后与邈禅师争论教法。经于三日。在座辨论不绝。邈乃降之。布又来下。时侯景作乱。饥荒累年。布三日不食。至第四日。人以饭微着肉汁覆之遗。而虽腹如火燃。执志不食。 法汰。少与道安同学。大有明悟。身长八尺。风姿端雅。时有沙门道常。颇有才力。常执心无义大行荆土。法汰曰此是邪说应须破之。乃大集名僧令昙一难之。一据经引理辩说纵横。常乃伏之。明日更集慧远就席。改难数番。关贵锋起。常又觉义途差异。将麈尾扣案即未有答。远曰。不疾而速。杼轴何为。坐者大笑。心无之义从此息焉。(改难。当作攻难。关贵。疑当作问责。道常。传中作道恒。杼轴。传中作杼柚。音相通。杼音处。机之行纬者也。俗曰梭者也。与轴字相关。若柚字。橘之类。但音同。当以今文为正也) (遇)德素少达 慧棱幼悟 慧约。字德素。姓楼。东阳人。母刘氏。因梦人擎金像使吞之。又见紫光绕身。因而有孕。乃生。约年七岁便通书史。乃求出俗。性好幽宗。遍访名师学习教典。大有明悟。东 现代汉语译本 满碗的酥酪，每人给一匙，让他们啜饮咽下，好像有所领悟，因而明白醒悟了。（乎乃，怀疑应为‘手乃’，着乃，有一个版本没有‘乃’字）。 慧布论义，法汰破邪 慧布，年少时投奔琼法师出家，学习师道，学识和品行都很高明，辩论时难以匹敌。后来与邈禅师争论教法，经过三天，在座的辩论不绝。邈禅师最终使慧布降服。当时侯景作乱（548年-552年），连年饥荒，慧布三天没有吃饭，到第四天，有人用饭稍微沾了肉汁覆盖着送给他，即使腹中如火燃烧，他坚持不吃。 法汰，年少时与道安一同学习，很有领悟。身长八尺，风度端庄文雅。当时有沙门道常，颇有才力，道常坚持‘心无义’的观点，在荆州一带盛行。法汰说这是邪说，应该破除它。于是召集众多名僧，让昙一与他辩论。昙一根据经书引经据典，辩说纵横。道常最终认输。第二天又召集慧远就座，多次攻难，问责锋芒毕露。道常也觉得义理途径差异很大，将麈尾敲击案几，一时没有回答。慧远说：‘不疾而速，杼轴何为？’在座的人大笑。‘心无’的义理从此止息。（改难，应为攻难。关贵，怀疑应为问责。道常，传中作道恒。杼轴，传中作杼柚，音相通。杼音处，是织布机上穿梭引纬的部件，俗称梭子，与轴字相关。若柚字，是橘子之类的，只是音同，应当以现在的文本为正确）。 （遇）德素少达，慧棱幼悟 慧约，字德素，姓楼，东阳人。他的母亲刘氏，因为梦见有人捧着金像让她吞下，又看见紫光环绕自身，因而怀孕，就生下了慧约。慧约七岁便通晓书史，于是请求出家。他天性喜欢幽深的宗义，遍访名师学习教典，大有领悟。东