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English version: (Dare to violate) Dared not to invade. Dì then spread his seat on the water, and floated across. Upon reaching the shore, his seat was not wet at all. Dì sometimes wanted to cross the river, so he only rode on a lotus leaf, making it impossible to fathom his divine power. (Wú Xiàng) Did not know where he came from, lived in a mountain temple in Fúzhōu. The upstream river was turbulent, and no boat could pass his temple. Wú Xiàng simply placed a banana leaf on the water, and stepped on it to cross. Sometimes he placed a bowl in the water, allowing people to step on it, and floated to the shore. (End) Shàn Fú Subdues the God with Precepts, Huì Wéi Asks the Ghost Shàn Fú, also known as Děng Zhào, after entering the path, practiced meditation in Sāngzǐ Mountain. The mountain god asked Shàn Fú to receive precepts. Shàn Fú admonished the mountain god not to eat meat. A shaman sacrificed animals to worship the gods, and the god appeared and struck him with a staff, saying, 'I have received precepts from Fú Shélí, and vowed not to eat meat.' The shaman was about to die, and the god said, 'I pity your ignorance, and will spare your life for now.' From then on, he no longer ate meat, and no one dared to offer meat sacrifices again. (Wú hòu, suspected to be wú fù) Huì Wéi practiced meditation as a routine, living in the mountains. At night, a headless ghost came to Huì Wéi's quiet room. Huì Wéi then said to the ghost, 'Since you have no head, you have no suffering from headaches, how happy you are.' The ghost then hid its form and came as a bellyless ghost, with only hands and feet. Huì Wéi said, 'Since you have no belly, you have no worries about the five internal organs, how happy you are.' After a while, a huge black ghost came, greatly frightening Huì Wéi. Huì Wéi's expression did not change, and the attendant ran away in fright. (Paper) Tán Yuè Flies in Four Directions, Fǎqiáo a Hundred Li Zhī Tán Yuè had a wonderful voice from a young age and was good at chanting. He often dreamed of heavenly beings teaching him Sanskrit sounds, and no one could compare to him after he woke up. Once his voice was released, it was clear and melodious in the air, flying and circling in all directions. Bó Fǎqiáo, a native of Zhōngshān (referring to people from the Jin Dynasty with ancestral home in Zhongshan). He loved reciting scriptures from a young age, but lacked a beautiful voice. Later, he fasted and repented to pray for it. After seven days and seven nights, he suddenly felt a sense of openness in his throat. He sought water to wash his mouth and said, 'There is a response.' Then he emitted three chanting sounds. -------------------------------------------------------------------------------- 其响彻百余里。道俗盛闻。 慧受青龙 道洪白雉
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慧受。习诵为务。常行达王坦之园。欲求立寺。后遂得立。每夕亦梦见青龙从南方来化为刹柱。受一日忽至新亭江寻觅。得一长木随流而下。受曰必是青龙之应矣。遂牵上立刹。 道洪。事昙延为师。学通内外。志行清高。后于宝昌寺讲涅槃经。时一白雉每来伏听。驯狎随人。忽终讲次。 慧安古杖 僧群灵水(数轨切) 慧安。未详何许人。止于庐山。学徒凑集。讲说群经。安常卓一杖曰是西域僧施。其杖光色莹彻。颇有异香。上有胡书。人莫能识。后入关诣罗什。捉杖而自随。什大惊曰。此杖乃在此间耶。自译出胡书。始知殊异。 僧群。居止罗江县之霍山。构立茅室。此孤在海中。上有石盂。径数十丈余。水深数丈。传曰是群仙之所宅。群曰。吾唯饮此水。永绝粮粒。晋安大守陶夔闻而索之。此水出山则臭。夔自来取饮。愈臭于前。夔叹曰。盖凡夫与圣贤不同也。其盂水与一小涧相隔。常以一木为梁。由之汲水以免饥渴。忽有一折翔鸭舒翼当梁。群欲拨之取水。虑伤其鸭。因此不饮。七日而终也。(水深数丈。传作木深六七尺。愈臭于前。作数日不得至) (真)漫提指客 处寂候宾 魏洛京勒那漫提。住 现代汉语译本 其响彻百余里。道俗盛闻。 慧受青龙 道洪白雉 慧受（人名）。以学习背诵为主要事务。曾经前往王坦之的花园，想要在那里建立寺庙。后来愿望得以实现。每晚都梦见青龙从南方而来，化为寺庙的刹柱。慧受有一天忽然到新亭江边寻找，得到一根长木头顺流而下。慧受说这必定是青龙的应验啊。于是拉上来立为刹柱。 道洪（人名）。以昙延（人名）为师，学通内外典籍，志向品行清高。后来在宝昌寺讲解《涅槃经》。当时有一只白雉鸟，每次都来伏在旁边听讲，非常驯服亲近人。在一次讲经的过程中忽然去世。 慧安古杖 僧群灵水 慧安（人名）。不清楚是哪里人，住在庐山。学生很多，聚集在一起，讲说各种经典。慧安常常拄着一根手杖，说这是西域僧人赠送的。这根手杖光泽明亮，颇有奇异的香味，上面有胡人的文字，没有人能够认识。后来他进入关中去拜访鸠摩罗什（人名），拄着这根手杖跟随着他。鸠摩罗什非常惊讶地说：‘这根手杖竟然在这里吗？’亲自翻译出胡人的文字，才知道这手杖非常奇异。 僧群（人名）。居住在罗江县的霍山，建造茅草屋居住。这里孤零零地在海中，上面有一个石盂，直径有几十丈，水深几丈。传说这里是群仙居住的地方。僧群说：‘我只喝这里的水，永远断绝粮食。’晋安太守陶夔（人名）听说后派人去索取这里的水。这水一离开山就变得很臭。陶夔亲自来取水饮用，比之前更臭。陶夔感叹说：‘大概凡人和圣贤就是不一样啊。’石盂的水和一个小溪涧相隔，常常用一根木头作为桥梁，通过它来取水，以免饥饿干渴。忽然有一只受伤的野鸭张开翅膀挡在木梁上。僧群想要拨开它取水，又担心伤害到野鸭，因此不喝水，七天后去世。（水深几丈，有的版本作木头深六七尺。愈臭于前，有的版本作数日不得至） 真漫提指客 处寂候宾 北魏洛京的勒那漫提（人名），住在
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English version Its sound reverberated for over a hundred li (Chinese mile). Both monks and laypeople widely heard of it. Huishou's (name) Azure Dragon, Daohong's (name) White Pheasant Huishou (name) devoted himself to studying and reciting scriptures. He often went to Wang Tan-zhi's (name) garden, desiring to establish a temple there. Later, his wish was fulfilled. Every night, he dreamed of an azure dragon coming from the south and transforming into a temple pillar. One day, Huishou suddenly went to the Xinting River to search and found a long piece of wood floating downstream. Huishou said, 'This must be the response of the azure dragon!' So he pulled it up and erected it as a pillar. Daohong (name) took Tan Yan (name) as his teacher, mastering both internal and external knowledge, with lofty aspirations and pure conduct. Later, he lectured on the Nirvana Sutra at Baochang Temple. At that time, a white pheasant would come and listen, docile and friendly to people. It suddenly died during one of the lectures. Huian's (name) Ancient Staff, Sengqun's (name) Sacred Water Huian (name), whose origins are unknown, resided on Mount Lu. Many students gathered to listen to him lecture on various scriptures. Huian often leaned on a staff, saying it was given by a monk from the Western Regions. The staff had a bright luster and a peculiar fragrance, with foreign writing on it that no one could understand. Later, he went to Guanzhong to visit Kumarajiva (name), carrying the staff with him. Kumarajiva was greatly surprised and said, 'Is this staff here?' He personally translated the foreign writing and realized the staff was extraordinary. Sengqun (name) lived in a thatched hut on Mount Huo in Luojiang County. This place was isolated in the sea, with a stone basin on top, several tens of zhang (Chinese measurement unit) in diameter and several zhang deep. It was said to be the dwelling place of immortals. Sengqun said, 'I only drink this water and never eat grain.' Tao Kui (name), the Grand Administrator of Jin'an, heard of this and sent people to fetch the water. The water became foul as soon as it left the mountain. Tao Kui came himself to fetch and drink the water, but it was even fouler than before. Tao Kui sighed and said, 'Indeed, ordinary people are different from sages.' The basin of water was separated from a small stream by a wooden beam, which was used to draw water to avoid hunger and thirst. Suddenly, an injured wild duck spread its wings and blocked the beam. Sengqun wanted to push it away to get water but was afraid of hurting the duck, so he did not drink and died seven days later. (The water is several zhang deep, some versions say the wood is six or seven chi (Chinese measurement unit) deep. Fouler than before, some versions say he could not reach it for several days.) Zhenmantidi (name) Points to Guests, Chuji (name) Awaits Visitors Lunamantidi (name) of Luoyang in Northern Wei (386-534), resided in --------------------------------------------------------------------------------
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永宁寺。大明道术。时信州刺史綦母怀文。算术玄妙。天情博综。敕令修理其寺。见提有异术。常送饷祇承。时洛南玄武馆有一蠕蠕客。曾与提西域旧识。常与提言笑。怀文轻之。提曰。尔勿轻他。纵使读万卷书。事用未必相过也。怀文曰。此何所知。当角伎赌马。提曰尔有耶。答曰算术之能。时庭前有一枣极大。实皆繁。提仰视曰尔知其上可有几许子乎。怀文怪而笑曰。算者所知必依标准。则天地理亦可推测。草木繁茂有何形兆。计斯实谩言也。提指蠕蠕曰。此即知之。怀文愤气不信承之。怀文要几许成核。几许瘀死无核断约已。蠕蠕客腰间皮袋内出一物。穿五色线。线贯白珠。以约树。或上或下周。良久向提撼头笑。述其数目。乃令人采下。怀文一一自看校量。子数并不余欠。因得马而归。 处寂。居天台山。宴坐四十余年。时无相大师自新罗将来谒问于说禅师。寂预告众僧曰。外来之宾。明日当至。可洒扫堂室以候之。至明日果有海东宾至也。 慧韶撤被 法向裂巾 慧韶。栖息丹阳之田里。出家之后。长勤听习。初受学于藏公。后复禀于绰公。于时讲席学者既众。阙其论本。制不许住。韶众中独吟。贫唯有一被。又属严冬。便乃撤之。用充写录论文。忍寒速噤。方具听习。听乃晓文义。其 苦学如是。 法向。形相奇特。幼便受具。听习精专。贞观初。有常州人往幽州见一女子。问海陵向法师健否。又问识耶。答曰不识。其以如乌丝布头巾寄于向师。后人将至。向令弟子迎之。恰至门首相值。人以巾付向。向得巾执玩咨嗟。向破付弟子等。人得一片。有不得者。同二年。天下括义军。私度不出者斩。闻此咸畏。得巾者并依还俗。不得者再令出家。众皆悲之。果验向之先兆。 图澄洗肠 佛调现身 邺中竺佛图澄。诵经数百万言。善解章义。入晋境游化。与朝中诸学士论义。其词辩纵横。无不降之。寻值帝京丧乱。乃潜形草野。时石勒屯兵葛陂。专以杀戮。时沙门遇害者众。澄乃杖锡军门。欲化于石勒。勒召澄问曰。佛法有何灵验。澄知勒不深大教。乃以近事为化。令取应器盛水咒之。须臾生青莲华。勒由此信重。后石虎立。亦以浅近之事化之。澄左乳傍有一孔。围四寸。通彻肠。有时或肠从中出。或以絮塞孔。夜欲读书时辄拔絮。则一室洞明。又斋时至水边引肠出洗。还内其中。后年一百九岁终。 竺佛调。事图澄为师。常居山林。修行为务。终于山所。经数年后。调白衣弟子八人入山伐木。忽见调在高岩之上。衣服鲜洁。姿容悦畅。皆惊喜礼拜曰和尚在耶。调曰吾常在耳。 现代汉语译本 苦学如是。 法向（人名）。形貌奇特，年幼时就受了具足戒，听闻和学习佛法非常专注。贞观（627-649）初年，有常州人去幽州，见到一个女子，问她海陵的向法师是否安好，又问她是否认识向法师。女子回答说不认识。那人就托她将一块乌丝布头巾寄给向法师。后来，那人将头巾送到，向法师让弟子去迎接。恰好在门前相遇，那人将头巾交给向法师。向法师得到头巾，拿着把玩，感叹不已。向法师将头巾撕破分给弟子们，每人得到一片，有些人没有得到。同年（贞观二年，628），天下征召义军，私自出家而不应征的人要被处斩。人们听到这个消息都很害怕，得到头巾的人都纷纷还俗。没有得到头巾的人，向法师让他们再次出家。众人都感到悲伤。这件事果然应验了向法师之前的预兆。 图澄（人名）洗肠，佛调（人名）现身 邺城的竺佛图澄（人名），能背诵数百万字的佛经，精通经文的含义。他进入晋朝境内游历教化，与朝中的学士们辩论佛法，他的辩才非常出色，没有人能胜过他。不久后，京城发生战乱，他就隐居在乡野。当时石勒（人名）在葛陂屯兵，专门从事杀戮，很多僧人因此遇害。图澄于是拄着锡杖来到军门，想要感化石勒。石勒召见图澄，问道：‘佛法有什么灵验？’图澄知道石勒不了解佛法，就用一些简单的事情来教化他。他让石勒拿来一个器皿盛水，然后念咒。一会儿，水中生出青莲花。石勒因此非常信重他。后来石虎（人名）即位，图澄也用一些简单的事情来教化他。图澄左乳旁边有一个孔，直径四寸，与肠子相通。有时肠子会从孔中出来，有时他会用棉絮塞住孔。晚上想要读书的时候，他就拔掉棉絮，整个房间就会变得明亮。斋戒的时候，他会到水边把肠子拉出来清洗，然后再放回去。后来他活到一百零九岁去世。 竺佛调（人名）以图澄（人名）为师，常住在山林中，以修行作为自己的任务，最终在山中去世。几年后，佛调的八个在家弟子进山砍柴，忽然看见佛调在高高的岩石上，衣服鲜艳洁净，容貌喜悦舒畅。弟子们都惊喜地礼拜说：‘和尚您在这里啊！’佛调说：‘我一直都在这里。’