English
English version A bowl full of ghee and cheese was given to each of them, a spoonful at a time, to sip and swallow, as if they had realized something, and thus they understood and awakened. (乎乃, it is suspected that it should be '手乃', 着乃, one version does not have the word '乃'). Huibu's Debate, Fatai's Refutation of Heresy Huibu became a monk under Dharma Master Qiong at a young age, studying the master's teachings. His knowledge and conduct were outstanding, and his arguments were unmatched. Later, he debated the Dharma with Zen Master Miao for three days, with continuous debates among those present. Zen Master Miao eventually subdued Huibu. At that time, Hou Jing rebelled (548-552 AD), and there were years of famine. Huibu did not eat for three days. On the fourth day, someone brought him rice slightly covered with meat gravy. Even though his stomach was burning like fire, he insisted on not eating it. Fatai studied with Dao'an in his youth and had great understanding. He was eight feet tall and had an elegant demeanor. At that time, there was a Shramana named Daochang, who was quite talented. Daochang insisted on the doctrine of 'mind is non-existent' (心无义, Xin Wu Yi) which prevailed in the Jing region. Fatai said that this was a heresy and should be refuted. Therefore, he gathered many famous monks and had Tan Yi debate with him. Tan Yi quoted scriptures and reasoned extensively. Daochang eventually conceded. The next day, he gathered Huiyuan to take a seat and launched several attacks, with sharp questioning. Daochang also felt that the path of righteousness was very different. He knocked the horsetail whisk on the table and did not answer for a moment. Huiyuan said, 'Not fast but quick, what is the shuttle for?' Those present laughed. The doctrine of 'mind is non-existent' ceased from then on. (改难, should be 攻难. 关贵, suspected to be 问责. Daochang, in the biography is Daoheng. 杼轴, in the biography is 杼柚, the sounds are similar. 杼 is pronounced chu, it is the part of the loom that shuttles the weft, commonly known as the shuttle, which is related to the word 轴. 若柚字, is like a citrus fruit, but only the sound is the same, the current text should be correct). (Met) Desu's Early Understanding, Huiling's Childhood Enlightenment Huiyue, styled Desu, surname Lou, was from Dongyang. His mother, Liu, dreamed that someone was holding a golden statue and made her swallow it, and also saw purple light surrounding her body, and thus she became pregnant and gave birth to Huiyue. At the age of seven, Huiyue was proficient in books and history, so he asked to become a monk. He was naturally fond of profound doctrines, visited famous teachers to study the scriptures, and had great understanding. East -------------------------------------------------------------------------------- 境谣曰。少达妙理楼居士。
Chinese
慧棱。姓申。屠氏。西阴人。胎中父亡。母乃鞠育。年及三岁。谓母曰儿思愿闻法。母氏怜其孤苦。相从来听襄阳润法师讲三论。听后。于文义之间深有解悟。众乃惊叹。唯求出家。母孤独。不许。及登八岁。母亡。乃投诞律师出家。大明三藏。 僧慧渡河 安静登墓 僧慧。在荆州。南阳刘虬立陟屺寺。请慧居之。慧频至江边津吏求渡。渡吏迫以舟小未及过之。须臾飞空而过。已见在彼两岸。津吏大惊。知其圣也。(渡吏。一无渡字也)。 安静。东游之次。行达定陶。直问曰。丁居士何在。乡众咸曰。终已三载。葬在郊外。静曰此在家菩萨也。遂往登其墓所。自掘之。于时墓上五色云起。祥瑞可观。及取其骨。皆作金色。连环若锁。可五丈许。铿然向高。静乃持挂杖头。别乡人而去。(向。当作响字) 遂端生莲 耆域治树(殊遇切) 遂端。不知何来。为人质直。常诵法华经为业。至于老齿曾无暂罢。后忽跏趺坐而卒。须臾口中出青莲华七茎。 耆域。天竺人也。至于洛阳大扬教法。朋衡阳大守南阳滕永文。在洛寄居满水寺。此寺中有思惟树数十株枯死。域问永文曰树死几时。永文答曰积年矣。域即向之咒之。寻便荣发扶郁茂非常。自 现代汉语译本 境谣说：‘年少通达妙理的楼居士。’ 慧棱（Hui Leng），俗姓申，屠氏，西阴人。出生前父亲就去世了，由母亲抚养长大。三岁时，对母亲说：‘我想要听闻佛法。’母亲怜悯他年幼孤苦，便带他去听襄阳润法师讲解《三论》。听讲后，他对文义理解很深，众人惊叹不已。他一心请求出家，但母亲因他孤单不许。到八岁时，母亲去世，于是投靠诞律师出家。精通大明三藏。 僧慧渡河，安静登墓 僧慧（Seng Hui）在荆州，南阳刘虬（Liu Qiu）建立陟屺寺，请慧居住。慧多次到江边，向津吏请求渡河。津吏因船小，未能及时让他渡过。一会儿，慧飞身过河，两岸的人都看见了。津吏大惊，知道他是圣人。（‘渡吏’，原文没有‘渡’字）。 安静（An Jing），在东游途中，到达定陶，直接询问：‘丁居士在哪里？’乡里的人都说：‘去世已经三年了，葬在郊外。’安静说：‘这是在家的菩萨啊。’于是前往他的墓地，亲自挖掘。当时，墓地上升起五色祥云，景象祥瑞。挖出他的骨头，都呈现金色，连环相扣，大约五丈长。发出铿锵的响声，直冲高空。安静于是拿着挂在杖头上，告别乡人离去。（‘向’，应为‘响’字）。 遂端生莲，耆域治树 遂端（Sui Duan），不知从何而来，为人正直，常以诵读《法华经》为业，直到老年从未停止。后来忽然跏趺坐化而去世。不久，口中生出七茎青莲花。 耆域（Qiyu），天竺人。来到洛阳，大力弘扬佛法，与衡阳太守南阳滕永文（Teng Yongwen）交好。当时滕永文寄居在洛阳满水寺。寺中有数十株思惟树枯死。耆域问滕永文：‘树死了多久了？’滕永文回答说：‘多年了。’耆域便对着树念咒，随即树木便繁荣生长，枝繁叶茂，非常茂盛。
English
English version A folk rhyme says: 'Layman Lou, young and insightful into profound principles.' Hui Leng (慧棱), whose secular surname was Shen (申) and clan name was Tu (屠), was a native of Xiyin (西阴). His father died before he was born, and he was raised by his mother. At the age of three, he said to his mother, 'I wish to hear the Dharma.' His mother, pitying his orphaned state, took him to listen to Dharma Master Run (润法师) of Xiangyang (襄阳) lecturing on the *Three Treatises* (三论). After listening, he had a deep understanding of the meaning of the texts, which amazed everyone. He earnestly requested to become a monk, but his mother refused because he was her only support. When he turned eight, his mother passed away, so he sought ordination under Dharma Master Dan (诞律师). He was proficient in the *Great Ming Tripitaka* (大明三藏). Monk Hui Crosses the River, An Jing Visits the Tomb Monk Hui (僧慧) was in Jingzhou (荆州). Liu Qiu (刘虬) of Nanyang (南阳) built Zhiqi Temple (陟屺寺) and invited Hui to reside there. Hui frequently went to the riverbank to ask the ferryman to cross the river. The ferryman, due to the small size of his boat, could not immediately take him across. A moment later, Hui flew across the river, and people on both banks saw him. The ferryman was greatly astonished, knowing that he was a sage. (The original text does not have the word 'ferry' in 'ferryman'). An Jing (安静), while traveling east, arrived at Dingtao (定陶) and directly asked, 'Where is Layman Ding?' The villagers all said, 'He passed away three years ago and is buried in the suburbs.' An Jing said, 'This is a Bodhisattva at home.' So he went to his tomb and personally dug it up. At that time, five-colored auspicious clouds rose above the tomb, a remarkable sight. When his bones were unearthed, they were all golden, linked together like chains, about five *zhang* (丈, a unit of length, approximately 3.3 meters) long. They made a resounding noise, soaring high into the sky. An Jing then held them, hanging them on the top of his staff, and bid farewell to the villagers before leaving. (The character 'xiang' (向) should be 'xiang' (响)). Sui Duan Grows Lotuses, Qiyu Cures Trees Sui Duan (遂端), it is not known where he came from, was honest and upright, and constantly recited the *Lotus Sutra* (法华经) as his practice. Even in old age, he never stopped. Later, he suddenly passed away in the lotus position. Soon after, seven blue lotus flowers grew out of his mouth. Qiyu (耆域), was a native of India (天竺). He came to Luoyang (洛阳) and vigorously promoted the Dharma, befriending Teng Yongwen (滕永文), the governor of Hengyang (衡阳) from Nanyang (南阳). At that time, Teng Yongwen was residing at Manshui Temple (满水寺) in Luoyang. In this temple, there were dozens of *contemplation trees* (思惟树) that had withered and died. Qiyu asked Teng Yongwen, 'How long have the trees been dead?' Teng Yongwen replied, 'For many years.' Qiyu then chanted mantras towards the trees, and soon they flourished, growing lush and verdant. -------------------------------------------------------------------------------- 此人皆叹异也。 净度游猎 玄风张捕
Chinese
净度。少游猎为务。一日射孕鹿堕胎。鹿母衘痛就地䑛子。度因此心悟。便摧弓折矢出家学道。修习禅观。兼于群经洞达深义。(一日下。有忽字) 傅翕。字玄风。及七岁志性贞坚。一日谓二亲曰。数梦升空而行。多诸仆从共无量人争战。我常获胜。后与里人在稽亭张捕为业。笼沉水中祝曰。去者适。止者留。时人以为愚。因遇天竺僧达磨嵩曰。我曾同汝向毗婆尸佛会发誓度生。今兜率宫中衣钵见在。何日当还。不信试临水观形状何如。果见圆光宝盖满身。遂辨前因。乃问嵩修道之方。嵩指松山顶曰此可栖身矣。翕后有殊迹。 (尤)僧璨三国 道一九州 僧璨。幼年尚道。游学为先。天下灵迹无不参寻。时入齐陈周三国。凡有法肆无虚践。以三藏教典或演说训授。或问难徴引。而又博达儒宗。振名四海。自号为三国论师。 道一。少便出尘。贞介不群。神气宏瞻。从法汰习学。深究内外。后东适山阴讲诸经论。于时九州僧尼咸来习听。时人号曰小一。师为九州都维那。 真表虾蟆 檀特猕猴 真表。家在金山。世为游猎。一日逐兽之余息于田野间。折条柳贯虾蟆成串置于水中。拟作食调。复入山逐兽。忘其所贯虾䗫。至 现代汉语译本： 此人都对此感到惊叹诧异。 净度放弃游猎，玄风开始捕鱼 净度，年轻时以游猎为业。一天，他射中了一只怀孕的鹿，导致其流产。鹿妈妈忍着疼痛，舔舐着地上的小鹿。净度因此受到启发，便摧毁弓箭，出家学道，修习禅观，并且对各种经典都有深刻的理解。（原文“一日下”后，有“忽”字） 傅翕（Fù xī），字玄风。七岁时，他的志向和品性就非常坚定。一天，他对父母说：‘我多次梦见自己升空飞行，有很多仆从和无数人一起争战，我经常获胜。’后来，他与乡里人在稽亭以捕鱼为业。他把鱼笼沉入水中，祝祷说：‘该走的就走，该留的就留。’当时的人认为他很愚蠢。后来，他遇到了天竺僧人达磨嵩（Dámó Sōng），达磨嵩说：‘我曾经和你一起在毗婆尸佛（Vipasyin Buddha）的法会上发誓度化众生。现在兜率宫（Tusita Heaven）中你的衣钵还在，你什么时候回去呢？’如果不信，可以试着在水边观看自己的形象如何。’傅翕照做，果然看到圆光宝盖满身，于是明白了前世的因缘。他便向达磨嵩请教修道的方法。达磨嵩指着松山顶说：‘这里可以栖身。’傅翕后来有不同寻常的事迹。 僧璨是三国时期的论师，道一是九州的维那 僧璨，从小就崇尚佛道，以游学为先。天下的灵迹没有不参访寻觅的。他曾进入齐、陈、周三国（南北朝时期）。凡是有讲法的场所，没有不前往的。他用三藏教典或演说训导，或问难征引，而且又博通儒家学说，名声传遍四海。他自称为三国论师。 道一，从小就超凡脱俗，品行正直，与众不同，神采气度宏大。他跟随法汰（Fǎ tài）学习，深入研究内外典籍。后来到山阴讲解各种经论，当时九州的僧尼都来学习听讲。当时的人称他为小一。道一法师担任九州都维那。 真表戏耍虾蟆，檀特驯养猕猴 真表，家住在金山，世代以游猎为业。一天，他追逐野兽之后，在田野间休息。他折断柳条，把虾蟆串成一串，放在水中，打算用来做菜调味。然后又进山追逐野兽，忘记了他串好的虾蟆。
English
English version: Everyone sighed in amazement at this person. Jingdu Abandoned Hunting, Xuanfeng Started Fishing Jingdu (Pure Crossing), in his youth, was devoted to hunting. One day, he shot a pregnant deer, causing it to miscarry. The mother deer, enduring the pain, licked her offspring on the ground. Jingdu was enlightened by this, so he destroyed his bow and arrows, left home to study the Way, practiced meditation, and deeply understood the meaning of various scriptures. (After 'One day,' there is the word 'suddenly' in the original text.) Fu Xi (Fu Xi), styled Xuanfeng (Mysterious Wind). By the age of seven, his aspirations and character were firm and steadfast. One day, he said to his parents, 'I have often dreamed of ascending into the sky and traveling, with many servants and countless people fighting together, and I always win.' Later, he and the villagers in Jiting made a living by fishing. He submerged the fish trap in the water and prayed, 'Those who should leave, leave; those who should stay, stay.' People at the time thought he was foolish. Later, he met the Indian monk Damo Song (Bodhi Peak), who said, 'I once vowed with you at the assembly of Vipasyin Buddha (Vipasyin Buddha) to liberate sentient beings. Now your robe and bowl are still in Tusita Heaven (Tusita Heaven). When will you return?' If you don't believe me, try looking at your reflection in the water and see what it looks like.' Fu Xi did so, and indeed saw a halo and jeweled canopy covering his body, and thus understood the causes and conditions of his previous life. He then asked Damo Song about the method of cultivating the Way. Damo Song pointed to the top of Song Mountain and said, 'This is a place where you can dwell.' Fu Xi later had extraordinary deeds. Sengcan was a Philosopher of the Three Kingdoms Period (220-280 AD), Daoyi was the Supervisor of Nine Provinces Sengcan (Sengcan), from a young age, admired the Buddhist path and prioritized traveling and learning. He visited and sought out all the spiritual sites in the world. He entered the three kingdoms of Qi, Chen, and Zhou (Southern and Northern Dynasties). He attended every place where the Dharma was taught. He used the Tripitaka (Tripitaka) to either lecture and instruct, or to debate and cite, and he was also well-versed in Confucianism, and his name spread throughout the four seas. He called himself the Philosopher of the Three Kingdoms. Daoyi (Daoyi), from a young age, was extraordinary and detached from the world, with an upright character, different from the crowd, and a grand and far-reaching spirit. He studied with Fatai (Fatai), deeply researching both internal and external scriptures. Later, he went to Shanyin to lecture on various sutras and treatises, and at that time, monks and nuns from the nine provinces came to study and listen. People at the time called him Little Yi. Master Daoyi served as the supervisor of the nine provinces. Zhenbiao Plays with Toads, Tantra Tames Monkeys Zhenbiao (Zhenbiao)'s home was in Jinshan, and his family had been hunters for generations. One day, after chasing beasts, he rested in the fields. He broke off willow branches, strung toads into a string, and placed them in the water, intending to use them to flavor his food. Then he went back into the mountains to chase beasts, forgetting the toads he had strung together. --------------------------------------------------------------------------------