English
English version: Suddenly, someone called out the name of Xu (䂮). Xu said, 'Young man, why do you call out the name of an old man like me?' Di (谛) said, 'Earlier, it was suddenly said that the monk was the novice Di. Di was injured by a wild boar while collecting vegetables for the monks.' Xu initially did not remember this incident. So he went to Di's parents to inquire. Di's father explained the whole story in detail and showed the paperweight and horsetail whisk. Xu then wept and said, 'This is my late teacher, the great master Hongjue! The master lectured on the Lotus Sutra for Yao Chang (Later Qin dynasty, 384-417 AD), and Xu was the chief lecturer. Yao Chang gave the master two items, and this is one of them. The time when the master gave up his life was the very day the items were entrusted.' He also recalled the incident of collecting vegetables. (Under Emperor Ling of Han (168-189 AD), there is no word 'Emperor'. Moreover, this is mentioning the affairs of his ancestors.) The monk Lun, whose surname was Lü, was from Weizhou. His father, Xun, served as the prefect of Muling. Before his parents conceived him, they were sitting when suddenly a foreign monk appeared, with long eyebrows and white hair. Two attendants holding banners were on his left and right. The foreign monk said, 'I wish to be your son. I wonder if it is possible?' Suddenly, he disappeared. Because of this, his mother became pregnant. When the fourth day of the fourth month at the fourth watch arrived, Lun was born. There were also two banners supporting him on his left and right, and the room was filled with an unusual fragrance. After he was born, the banners disappeared. When he was five years old, he went with his father to Yunmen Temple to see the monks Master Xian and Chan Master Min, and he requested to become a monk. The two masters asked him, and Lun described the unusual appearance in detail. The two masters sighed and said, 'This child is truly capable of being saved.' (Deleted) Zhi Xuan goes abroad, Tong Shou enters the pass Zhi Xuan became a monk at a young age and studied the scriptures. He encountered Emperor Wu of Northern Zhou (561-578 AD) destroying Buddhism. Zhi Xuan then argued and debated, wanting to revive Buddhism. The emperor was furious and forced him to marry. Zhi Xuan and the monks persisted in their aspirations without changing. The emperor still issued an edict for Zhi Xuan to jointly govern the state. Zhi Xuan fled the city, wanting to go to the capital of Qi. At that time, because the borders of Qi were covered with spears and thorns, no one could pass through. There was a wealthy old woman in Qi, surnamed Zhang, who saw Zhi Xuan's noble and extraordinary qualities. She laid out thirty li of felt, allowing Zhi Xuan to walk over it to reach Qi, (thereby) reviving the great Buddhist teachings. Kumārajīva, here translated as Tong Shou (童寿, meaning 'childhood lifespan'). He was from Tianzhu (India), and his family was of the rank of state minister. His father, Kumārarata, also became a monk later. His mother was the younger sister of the king of Kucha (an ancient kingdom in the Western Regions). When Kumārajīva was in his mother's womb, his mother suddenly had a doubled understanding of wisdom. After Kumārajīva was born, (his mother) forgot what she had said before. --------------------------------------------------------------------------------
Chinese
什年九岁。大有机辨。佛教自明。王甚礼重。于是名振东土。时苻坚闻之曰。朕闻龟兹有鸠摩罗什。襄阳有释道安。朕甚思之。此大贤哲之僧乃国之宝也。遂率兵七万西伐龟兹。获于罗什。坚与大臣迎入关中。大扬教法。(坚与大臣。当作后秦姚兴也)。 无竭过岭 法和登山 昙无竭。此云法勇。初与昙朗寺二十五人迹离此土。远适西天。过于葱岭。冰雪凉冽。瘴气昏黑。下有大江水急如箭。复涑东西两山之胁。系索为桥。十人到彼以举烟为号。后又见烟如已前过。如不见烟即知黑风吹落江中。后复过大雪山。悬崖壁立无安足处。壁上皆有故杙。孔孔处处相对。各执四杙。先拔下杙。手攀上杙。展转相代。三日方过。赍石蜜为粮。同侣皆死于路。唯竭取经得还此土。 法和。与道安同学。后明佛理。因石虎之乱率众入蜀。与安师过金舆谷相别。登其山极目而悲曰。此山高耸。游者甚多。一从此别。竟测何之。安曰。师持心有在。何惧后生。若慧不萌。斯可悲矣。(别竟。传作化竟) (寒)谛乘荷叶 相渡波澜 拘那罗陀。陈言亲依。或译云真谛。本西竺人。来住南海岸。时有刺史欧阳穆公。深知重之。请住制旨寺。谛或居别墅。四绝水洲。穆公世子纥欲往礼觐。其洲波涛正起。未 现代汉语译本： 鸠摩罗什（Kumārajīva，含义：一位伟大的佛教翻译家）九岁时，就已极具思辨能力，无需他人指导便能理解佛教教义。国王非常尊敬他，因此他的名声传遍了东土。当时，苻坚（Fú Jiān，337-385，前秦皇帝）听说了他，说：‘我听说龟兹（Qiūcí，古代西域国家）有鸠摩罗什，襄阳（Xiāngyáng，今湖北省襄阳市）有释道安（Shì Dào'ān，312-385，著名佛教僧侣）。我非常想念他们。这些伟大的贤哲僧侣是国家的瑰宝啊！’于是率领七万军队西征龟兹，得到了鸠摩罗什。苻坚与大臣迎接他进入关中（Guānzhōng，大致为今陕西省中部），大力弘扬佛教教法。（‘坚与大臣’，应为后秦（384-417）姚兴（Yáo Xīng，366-416，后秦皇帝））。 昙无竭（Tánwújié，含义：法勇）翻越葱岭（Cōnglǐng，今帕米尔高原），法和（Fǎhé）登上高山 昙无竭，汉译为‘法勇’。当初与昙朗寺（Tánlǎng Sì）的二十五人离开此土，前往遥远的西天（Xītiān，指古代印度）。他们翻越葱岭，那里冰雪寒冷，瘴气昏暗。下面有一条大江，水流湍急如箭，又冲刷着东西两山的山腰，他们用绳索做成桥梁。十人到达对岸，以举烟为信号。后来又看到烟，就像之前过河的人一样。如果看不到烟，就知道是被黑风吹落江中。后来又翻越大雪山（Dàxuěshān，喜马拉雅山脉），悬崖峭壁，没有可以安身的地方。峭壁上都有以前留下的木桩，孔洞处处相对。每个人抓住四根木桩，先拔下下面的木桩，手攀住上面的木桩，这样交替前进，三天才能通过。他们携带石蜜作为粮食，同伴都死在了路上，只有昙无竭取经后回到了此土。 法和，与道安是同学。后来通晓佛理，因为石虎（Shí Hǔ，295-349，后赵皇帝）之乱，率领众人进入蜀地（Shǔdì，今四川省）。与安师在金舆谷（Jīnyú Gǔ）分别时，登上山顶极目远望，悲伤地说：‘这座山如此高耸，游人众多，一旦从此分别，最终会到哪里呢？’道安说：‘您心中有佛法，何惧将来？如果智慧不萌发，那才可悲啊！’（‘别竟’，传记中作‘化竟’） 拘那罗陀（Jūnàluótuó，含义：亲依）乘坐荷叶，相互渡过波涛 拘那罗陀，汉译为‘亲依’，或译为‘真谛’（Zhēndì，499-569，南朝时期著名佛教学者和翻译家）。本是西竺（Xīzhú，古代印度）人，来到南海岸居住。当时有刺史欧阳穆公（Ōuyáng Mùgōng）非常了解并尊重他，请他住在制旨寺（Zhìzhǐ Sì）。真谛有时住在别墅里，别墅四面环水。欧阳穆公的世子纥（Hé）想要去拜见他，当时洲边的波涛汹涌，无法...
English
English version: When Kumārajīva (meaning: a great Buddhist translator) was nine years old, he already possessed great discernment and understood Buddhist teachings without instruction. The king deeply respected him, and thus his fame spread throughout the Eastern lands. At that time, Fú Jiān (337-385, Emperor of the Former Qin Dynasty) heard of him and said, 'I have heard that in Qiuci (an ancient kingdom in the Western Regions) there is Kumārajīva, and in Xiangyang (present-day Xiangyang City, Hubei Province) there is Shi Dao'an (312-385, a famous Buddhist monk). I miss them very much. These great and wise monks are treasures of the nation!' Therefore, he led an army of 70,000 to conquer Qiuci in the west and obtained Kumārajīva. Fú Jiān and his ministers welcomed him into Guanzhong (roughly the central part of present-day Shaanxi Province) and vigorously promoted Buddhist teachings. ('Fú Jiān and his ministers' should be Yáo Xīng (366-416, Emperor of the Later Qin Dynasty) of the Later Qin Dynasty (384-417)). Tánwújié (meaning: Dharma Courage) crosses the Congling Mountains (present-day Pamir Plateau), Fǎhé (Dharma Harmony) ascends the high mountain Tánwújié, translated into Chinese as 'Fǎ Yǒng' (Dharma Courage). Initially, he and twenty-five others from Tánlǎng Temple left this land and traveled to the distant Western Heaven (referring to ancient India). They crossed the Congling Mountains, where the ice and snow were cold, and the miasma was dark. Below was a great river, with water flowing swiftly like arrows, eroding the sides of the eastern and western mountains. They made a bridge with ropes. Ten people reached the other side and used smoke as a signal. Later, they saw smoke again, just like those who had crossed the river before. If they did not see smoke, they knew that they had been blown into the river by the black wind. Later, they crossed the Great Snow Mountain (Himalayas), where the cliffs were steep and there was no place to rest their feet. There were old wooden stakes on the cliffs, with holes facing each other everywhere. Each person held four wooden stakes, first pulling out the lower stake and then grabbing the upper stake, advancing alternately in this way, taking three days to pass. They carried rock candy as food, and their companions all died on the road. Only Tánwújié obtained the scriptures and returned to this land. Fǎhé was a classmate of Dào'ān. Later, he became proficient in Buddhist principles. Because of the chaos of Shí Hǔ (295-349, Emperor of the Later Zhao Dynasty), he led the people into the land of Shǔ (present-day Sichuan Province). When he parted with Master Ān in Jinyu Valley, he climbed to the top of the mountain and looked into the distance with sorrow, saying, 'This mountain is so towering, and there are so many travelers. Once we part here, where will we end up?' Dào'ān said, 'If you have the Dharma in your heart, what is there to fear in the future? If wisdom does not sprout, that is what is truly sad!' ('Parting' is written as 'Transformation' in the biography.) Kūnāluótuó (meaning: Close Reliance) rides on lotus leaves, crossing the waves together Kūnāluótuó, translated into Chinese as 'Qīn Yī' (Close Reliance), or translated as 'Zhēndì' (499-569, a famous Buddhist scholar and translator during the Southern Dynasties). Originally from Xīzhú (ancient India), he came to live on the southern coast. At that time, the prefect Ōuyáng Mùgōng greatly understood and respected him, and invited him to live in Zhìzhǐ Temple. Zhēndì sometimes lived in a villa, which was surrounded by water on all sides. Ōuyáng Mùgōng's heir, Hé, wanted to visit him, but at that time the waves around the island were surging, making it impossible to... --------------------------------------------------------------------------------
Chinese
敢陵犯。谛乃铺舒坐具于水。飘然而渡。达岸既已。其座具不湿。谛时欲过岸。唯乘荷叶。莫测其神。 无相者。不知何来。住涪州山寺。上流大江。波澜长起。无船不可过其寺。相唯芭蕉叶置于水上。乃蹈而过。时或以钵安水中。令人踏上。飘然达岸也。 (尾)善伏诫神 慧嵬问鬼 善伏。一名等照。入道之后。于桑梓山修习禅观。山神求伏受戒。伏诫山神令莫啖肉。巫者杀生祀神。神见形以杖打之。吾已于伏阇梨处受戒。誓不啖肉。巫者将死。神曰。愍汝愚痴。且放汝命。自后无啖。无后敢肉祭。(无后。疑当作无复) 慧嵬。以习禅为常。居止山谷。至夜有一无头鬼来嵬静室。嵬乃谓鬼曰。汝既无头。无头苦痛之患。一何快哉。鬼便隐形作无腹鬼来。但有手足。嵬曰。汝既无腹。便无五脏之忧。一何乐。须臾作大黑形鬼来。大怖于嵬。嵬神色不动。侍者惊走。(须臾下。一有复字) (纸)昙籥四飞 法桥百里 支昙籥。少有妙声。善唱导。常梦天神授其声梵。觉莫有比之。其声一发。空中清靡。四飞却转。(空中。传之文无此字) 帛法桥。中山人。幼好转读而乏声梵。后绝粒忏礼求之。经七日七夜。忽觉喉内豁然。寻索水洗𠻳曰。有应感矣。遂发三唱导声。 现代汉语译本： （敢陵犯）不敢侵犯。谛（Dì）于是将坐具铺在水面上，轻飘飘地渡了过去。到达岸边后，坐具一点都没湿。谛（Dì）有时想过河，就只乘坐荷叶，令人无法测度他的神通。 （无相者）不知从哪里来，住在涪州的山寺里。上游的大江，波涛汹涌，没有船只无法通过他的寺庙。无相（Wú Xiàng）只是把芭蕉叶放在水上，就踩着叶子过去了。有时他把钵放在水中，让人踩在上面，轻飘飘地到达岸边。 （尾）善伏诫神 慧嵬问鬼 善伏（Shàn Fú），一名等照（Děng Zhào），入道之后，在桑梓山修习禅观。山神请求善伏（Shàn Fú）受戒。善伏（Shàn Fú）告诫山神不要吃肉。巫师杀生祭祀神灵，山神现身用杖打他，说：‘我已经在伏阇梨（Fú Shélí）处受戒，发誓不吃肉。’巫师将要死去，山神说：‘可怜你愚痴，暂且饶你一命。’自那以后不再吃肉，以后再也没有人敢用肉祭祀。（无后，疑当作无复） 慧嵬（Huì Wéi），以习禅为常，居住在山谷里。到了晚上，有一个无头鬼来到慧嵬（Huì Wéi）的静室。慧嵬（Huì Wéi）就对鬼说：‘你既然没有头，就没有头痛的苦恼，多么快乐啊。’鬼便隐去身形，变成无腹鬼前来，只有手脚。慧嵬（Huì Wéi）说：‘你既然没有腹部，就没有五脏的忧虑，多么快乐啊。’一会儿，变成巨大的黑色鬼怪前来，非常恐怖，慧嵬（Huì Wéi）神色不动，侍者惊恐逃走。 （纸）昙籥四飞 法桥百里 支昙籥（Zhī Tán Yuè），从小就有美妙的声音，擅长唱导。常常梦见天神传授他梵音，醒来后没有人能比得上他。他的声音一发出，空中清澈动听，四处飞扬回旋。 帛法桥（Bó Fǎqiáo），中山人。从小喜欢转读佛经，但缺乏美妙的声音。后来断食忏悔祈求，经过七天七夜，忽然觉得喉咙里豁然开朗。寻找水来洗漱，说道：‘有感应了。’于是发出三次唱导的声音。（中山人，指晋代郡望为中山的人）