English
English version Transformation Can Be Known (The original manuscript has no title. Now, for the convenience of searching, the title is added according to the example of 'Mengqiu'. The parts of the original manuscript that were damaged by bookworms have been supplemented by referring to other versions. In order to distinguish the text of the original manuscript, it is written in a smaller font. If there are any questions or errors in the text of the original manuscript, it is noted at the end of each item. In addition, the places where the original manuscript was proofread with other versions are noted next to the text. Now, all the suspected errors in the proofreading are noted at the end of each item. This book has a total of two hundred and fourteen sentences, using thirty-two rhymes. Now, for the convenience of searching, it is marked on the grid. There are also places where the rhyme is in harmony, and the fanqie is noted under the sentence.) Title of 'Shishi Mengqiu' (Completed) No. 1623 'Shishi Mengqiu' (with Preface) Volume 1 Lingcao, a lecturing monk from Zhushui, compiled this. I have extensively read the three versions of 'Biographies of Eminent Monks' by Huijiao, Chengzhao, and Tonghui, totaling eighty volumes. Reading the texts and understanding the events, I discovered the differences between ancient and modern times, and the traces of sages. Without the talent of the Duke of Zhou and the writing of Dong Hu, it would be impossible to complete this. However, the doctrines are intricate and complex, and the scrolls are numerous and extensive. Those who read it will forget it without strong memory. Therefore, I collected the events and explored the unusual aspects, using paired sentences and rhythmic rhymes, and titled it 'Shishi Mengqiu'. I hope that later children will recite it, understand the meaning of the text, explore the principles, and think about inheriting the footsteps of ancient sages, becoming the beginning of the Five Teachings. Preface written on the fifteenth day of the fourth month of the Jiyou year (the specific year needs to be inferred from the context). (Yu) Śramaṇa-mātanga entered Han, Kang Senghui came to Wu Śramaṇa-mātanga. Originally from Central India. He taught in those countries and had many miraculous responses. Initially, he and Dharmarakṣa intended to enter the Han territory. Then, Emperor Ming of Han (Eastern Han Dynasty, 28-75 AD) was moved to dream of a golden man flying from the sky at night. The next morning, he summoned his ministers to divine the dream. The knowledgeable Fu Yi said, 'I have heard that there is a god in the Western Regions whose name is Buddha. The one Your Majesty dreamed of is probably him.' Emperor Ming was very happy to hear this. He then sent the courtier Cai Yin and the scholar Qin Jing to go to India to seek Buddhist teachings. Cai Yin and others met the two monks Śramaṇa-mātanga and Dharmarakṣa carrying scriptures and Buddha statues on the way, and then returned to Luoyang together. Emperor Ming treated them with great courtesy. Buddhism flourished in the Eastern Land, starting with Śramaṇa-mātanga. --------------------------------------------------------------------------------
Chinese
康僧会。康居国人也。以赤乌十年达于建邺设像行教。时吴国初见沙门疑为矫异。有司奏曰。有胡人入境自称沙门。容服非常事应检察。国主孙权召会诘问有何灵应。会曰。如来迁迹忽逾千载。遗骨舍利神曜无方。昔阿育王起塔乃八万四千。塔寺之兴以表遗化也。权曰。若得舍利当为起塔。如其虚妄国有常刑。会乃请期七日。至二七日无验。权曰此欺诳耳。欲加其罪。会更请七日。权又特听。至第七日忽闻铜瓶铿然有声。会往视之果得舍利乃呈权。举朝集览腾光五色。权执瓶泻于铜盘。舍利冲盘盘即破碎。乃以火鍜之置铁砧磓以击之。砧磓俱陷舍利无损。权肃然惊起扬声嗟伏。由此兴于塔寺。 慧则石瓮 宝意铜壶 慧则。为性奇逸善于言辩。晋永嘉年中天下疫病。则乃昼夜祈诚愿天神降药以愈万民。一日出寺见两石形如瓮疑是异物。取之果有神水在内。与天下病者饮之皆愈。 宝意者。天竺人。胡云阿那摩抵。来于此土树下安禅讲说经论又善神咒。为宋世祖礼重施以铜唾壶。高二尺许常在床前。忽有盗去。意乃取坐席一领空卷咒上。经三夕还见壶在于席上。 僧稠被谤 慧思遭诬 僧稠者。情度淳直孝信知名。徴为大学博士。后乃出家大习禅观。住邺西龙山云门寺。齐文宣帝诏请 现代汉语译本 康僧会（Kang Senghui）。是康居国人。在赤乌十年（247年）到达建邺，设立佛像推行佛教。当时吴国刚刚见到沙门（Śrāmaṇa，佛教出家人的通称），怀疑他们是装模作样，与众不同。有关官员上奏说：‘有胡人进入我国境内，自称沙门，他们的服装和容貌非常怪异，应该加以检查。’国主孙权召见康僧会，责问他有什么灵验。康僧会说：‘如来（Tathāgata，佛的称号）示寂已经超过千年，遗留下来的骨骼舍利（Śarīra，佛教圣物，指佛陀或高僧火化后的遗骨）具有神奇的光芒，不可思议。过去阿育王（Aśoka，印度孔雀王朝的国王，以护持佛教而闻名）建造了八万四千座佛塔，佛塔寺庙的兴建是为了彰显佛陀的遗教。’孙权说：‘如果能得到舍利，我就为他建造佛塔，如果虚假欺骗，国家有常设的刑罚。’康僧会于是请求宽限七天。到了第二个七天仍然没有应验，孙权说：‘这是欺骗罢了。’想要加罪于他。康僧会再次请求宽限七天，孙权又特别允许了他。到了第七天，忽然听到铜瓶发出铿锵的声音。康僧会前去查看，果然得到了舍利，于是呈献给孙权。满朝文武聚集观看，舍利发出五彩的光芒。孙权拿着瓶子将舍利倒在铜盘里，舍利冲撞铜盘，铜盘立刻破碎。于是用火烧它，放在铁砧上用铁锤敲击它，铁砧和铁锤都凹陷了，舍利却毫发无损。孙权肃然起敬，扬声赞叹佩服。由此开始兴建佛塔寺庙。 慧则（Huize）的石瓮，宝意（Bao Yi）的铜壶 慧则，天性奇特洒脱，擅长言辞辩论。晋朝永嘉年间（307-313年），天下发生瘟疫。慧则于是日夜虔诚祈祷，希望天神降下药物来医治万民。一天，他走出寺庙，看见两个石头形状像瓮，怀疑是奇异之物。取来一看，果然有神水在里面，给天下患病的人饮用，都痊愈了。 宝意，是天竺（印度古称）人，胡语称为阿那摩抵（Anāmadhi）。来到中国后，在树下安静地禅修，讲解经书和论典，又擅长神咒。被宋世祖（刘骏）礼遇器重，赏赐给他一个铜唾壶。高约二尺多，常常放在床前。忽然有盗贼偷走了它。宝意于是拿来一个坐席，空卷起来，念诵神咒。经过三个晚上，又看见唾壶在席子上面。 僧稠（Sengchou）被诽谤，慧思（Hui Si）遭诬陷 僧稠，性情淳朴正直，以孝顺和信义闻名。被征召为大学博士。后来出家，大力学习禅观。住在邺城西边的龙山云门寺。齐文宣帝（高洋）下诏请他
English
English version Kang Senghui (康僧会). He was a person from Kangju (康居国). In the tenth year of Chiwu (赤烏, 247 AD), he arrived in Jianye (建鄴), established Buddha statues, and promoted Buddhism. At that time, the Wu kingdom had just seen Śrāmaṇas (沙門, Buddhist monks), and suspected them of being pretentious and different. Officials reported, 'There are foreigners entering our country, calling themselves Śrāmaṇas, their clothing and appearance are very strange, and they should be investigated.' The ruler Sun Quan (孫權) summoned Kang Senghui and questioned him about what spiritual powers he possessed. Kang Senghui said, 'The Tathāgata (如來, title of the Buddha) passed away more than a thousand years ago, and the relics (Śarīra, 舍利, Buddhist sacred objects, referring to the remains of the Buddha or high monks after cremation) left behind have miraculous radiance, which is inconceivable. In the past, King Aśoka (阿育王, Indian Mauryan dynasty king, known for supporting Buddhism) built 84,000 pagodas. The construction of pagodas and temples is to manifest the Buddha's teachings.' Sun Quan said, 'If I can obtain relics, I will build a pagoda for them. If it is false and deceptive, the country has established punishments.' Kang Senghui then requested a period of seven days. After the second seven days, there was still no verification. Sun Quan said, 'This is just deception.' He wanted to punish him. Kang Senghui requested another seven days, and Sun Quan specially allowed it. On the seventh day, suddenly a clanging sound was heard from the copper vase. Kang Senghui went to check and indeed found relics, which he presented to Sun Quan. The entire court gathered to view them, and the relics emitted five-colored light. Sun Quan took the vase and poured the relics into a copper plate. The relics struck the copper plate, and the plate immediately shattered. Then he burned it with fire, placed it on an iron anvil, and struck it with an iron hammer. The anvil and hammer were both dented, but the relics were unharmed. Sun Quan stood up in awe, raised his voice in praise and admiration. From this, the construction of pagodas and temples began. Huize's (慧則) Stone Urn, Bao Yi's (寶意) Copper Pot Huize (慧則) was naturally unique and unrestrained, and skilled in speech and debate. During the Yongjia (永嘉) period (307-313 AD) of the Jin Dynasty, there was a plague throughout the country. Huize then prayed sincerely day and night, hoping that the gods would send down medicine to heal the people. One day, he went out of the temple and saw two stones shaped like urns, suspecting they were strange objects. He took them and found that there was divine water inside, which healed all the sick people in the world when they drank it. Bao Yi (寶意) was a person from India (天竺), called Anāmadhi (阿那摩抵) in the Hu language. After coming to China, he quietly practiced meditation under a tree, lectured on scriptures and treatises, and was also skilled in divine mantras. He was treated with respect by Emperor Shizu (世祖) of the Song Dynasty (Liu Jun, 劉駿), who rewarded him with a copper spittoon. It was more than two feet tall and was often placed in front of his bed. Suddenly, a thief stole it. Bao Yi then took a seat mat, rolled it up empty, and recited a divine mantra. After three nights, he saw the spittoon on the mat again. Sengchou (僧稠) was slandered, Hui Si (慧思) was falsely accused Sengchou (僧稠) was pure and upright in character, and known for his filial piety and trustworthiness. He was summoned to be a university professor. Later, he became a monk and vigorously studied meditation. He lived in Yunmen Temple (雲門寺) on Longshan Mountain (龍山) west of Ye (鄴). Emperor Wenxuan (文宣帝) of the Qi Dynasty (高洋) issued an edict inviting him. --------------------------------------------------------------------------------
Chinese
入京供养钦重非常。后人以事谗稠以倨傲无礼者。帝大怒自来欲杀稠。稠即冥知之谓众曰。明日有大客至。多作供设。至夜半先备牛舆独往谷口。去寺二十余里独立道侧。至明。帝果然忽至。见稠怪问其故。稠曰恐身血不净秽污伽蓝。在此候尔。帝下马拜伏悔过。谓尚书令杨遵彦曰。如此真人何可谤毁。乃躬负稠归寺。稠磬折不受。帝曰弟子负师遍天下未足谢过。 慧思。幼乃慈和顿悟禅寂。陈光大年中至南岳值一林泉之所。谓众曰吾前身曾居于此。依言掘之果获房殿基墌僧用器皿。时有异道怀嫉者密告陈主诬思掘破衡山。陈主敕使至山捡察。见两虎咆愤居思之侧。惊惧而退。后乃更进又阻毒蜂。不久诬思之者暴死。陈主乃迎归京师举朝礼供。 法喜画马 保志画乌 法喜。南海人。形容丑陋神异莫测。居于岭表。耆老相传童幼时见。喜年可三百岁矣。在陈时马静为广州刺史。方上任喜直上厅以手指画地作马头以示。静多武略乃临郡也。每出行部将甲士数万多为威猛。人以奏于陈帝。即遣临汝候来。观其形势曰必有逆状。遂擒而斩之。马头之谶逾月乃应。 保志。初止道林寺修习教法。长擎一锡杖杖头挂照天剪刀。行化于时大有灵异。齐大尉司马殷齐之随陈显达镇江州辞志。志将纸画一乌在 现代汉语译本： 入京后，受到皇帝的供养和极高的尊重。后来有人因为嫉妒他，就说他傲慢无礼。皇帝大怒，亲自来要杀稠（僧人的名字）。稠（僧人的名字）在冥冥之中预先知道了这件事，告诉众人说：‘明天有大人物要来，多准备些供品。’到了半夜，他事先准备好牛车，独自前往谷口，距离寺庙二十多里路，独自站在路旁。到了天亮，皇帝果然突然来到，见到稠（僧人的名字）感到奇怪，问他缘故。稠（僧人的名字）说：‘恐怕我身上不干净的血会玷污伽蓝（寺庙），所以在这里等候您。’皇帝下马，拜倒在地，后悔自己的过错，对尚书令杨遵彦说：‘像这样的真人，怎么可以诽谤诋毁呢？’于是亲自背着稠（僧人的名字）回寺庙。稠（僧人的名字）极力推辞不受。皇帝说：‘弟子背负老师走遍天下，也不足以谢罪。’ 慧思（僧人的名字）。从小就慈祥和蔼，顿悟禅寂。陈光大年间（567-568年）到达南岳，看到一处林泉，对众人说：‘我前身曾经居住在这里。’按照他的话挖掘，果然挖出房殿的地基和僧人使用的器皿。当时有心怀嫉妒的异教徒暗中告诉陈主，诬陷慧思（僧人的名字）挖掘破坏衡山。陈主命令使者到山中检查，使者看见两只老虎咆哮着守在慧思（僧人的名字）身旁，惊恐地退了回去。后来使者再次前往，又被毒蜂阻挡。不久，诬陷慧思（僧人的名字）的人暴死了。陈主于是迎接慧思（僧人的名字）回到京师，朝廷上下都礼敬供养。 法喜（僧人的名字）画马，保志（僧人的名字）画乌鸦 法喜（僧人的名字），南海人。容貌丑陋，神异莫测。居住在岭南一带。当地的老人相传，小时候就见过他，法喜（僧人的名字）的年龄大概有三百岁了。在陈朝时，马静担任广州刺史。刚上任时，法喜（僧人的名字）直接走到厅堂上，用手指在地上画了一个马头来示意。马静很有武略，又是到地方上任，每次出行，部将和士兵数万人，大多威猛。有人把这件事上奏给陈朝皇帝，皇帝就派遣临汝侯来观察他的形势，临汝侯说他必定有谋反的迹象，于是把他抓起来杀了。马头的预言过了一个多月就应验了。 保志（僧人的名字），最初住在道林寺修习教法。经常拿着一根锡杖，锡杖头上挂着一把照天剪刀。在世间行化时，有很多灵异的事情。齐国大尉司马殷齐之跟随陈显达镇守江州，向保志（僧人的名字）告别。保志（僧人的名字）用纸画了一只乌鸦，在