English
English version: Bhikkhu Baicanran, from beginning to end, did not lose his integrity. Since entering the Buddhist order, he deeply studied the essence of Buddhism. His reputation spread throughout the four seas, and both monastics and laypeople admired him. His achievements were indeed extraordinary. (Yu) Guang Cong and Guang Rong, both were outstanding in their respective fields, worthy of being called the two patriarchs of Chan Buddhism. During the Northern Wei Dynasty (386-534), Tripitaka Liena in Ye City (present-day Linzhang, Hebei) transmitted the Dharma to Bhikkhu Huiguang. Bhikkhu Huiguang led his disciples to propagate his teachings in Daonan (the area south of the Yellow River). Tripitaka Bodhi transmitted the Dharma to Bhikkhu Daocong. Bhikkhu Daocong led his disciples to propagate his teachings in Daobei (the area north of the Yellow River). Therefore, two schools, the Northern and Southern, were formed in Ye City, which were very famous at that time. The later theories of the Four Schools and Five Schools originated from this. Master Huineng lived in Caoxi (present-day Shaoguan, Guangdong) of Shuangfeng Mountain, and Master Shenxiu resided in Dangyang Mountain of Jiangling (present-day Jiangling, Hubei). They jointly propagated the Chan Dharma of Bodhidharma, which spread widely throughout the world. Their virtues were both noble. Thus, Chan Buddhism was divided into the Northern and Southern schools, with Huineng as the Southern School and Shenxiu as the Northern School. The names of the two schools became prevalent from then on. Xinxing wept for the ox, and Tanyou tapped the tiger's head. Bhikkhu Xinxing, after being born, loved Buddhist scriptures and images, as if he innately knew the path of Buddhism. Therefore, his family allowed him to become a monk when he was only four years old. Once, he saw an ox cart stuck in the mud on the road, unable to be pulled out, and he cried sadly. People asked him why he was crying, and he said, 'I pity them for being so tired and suffering.' Bhikkhu Tanyou, in order to cultivate Chan, lived in seclusion in Shicheng Mountain of Shangshan (present-day Shengzhou, Zhejiang). Later, he moved to the stone chamber of Chicheng Mountain (present-day Tiantai, Zhejiang) to practice meditation. There were often dozens of tigers squatting in front of Tanyou. When Tanyou was reciting scriptures, one of the tigers fell asleep. Tanyou then tapped the tiger's head with a bamboo ruyi and said, 'Why don't you listen to the scriptures?' So the tigers all listened to the scriptures. After a while, several snakes came out one after another, the large ones being dozens of spans thick, and came together to listen to the Dharma before leaving. Bhikkhu Huichi resided in Longmen, and Bhikkhu Zhuqian lived in a simple thatched hut. Bhikkhu Huichi was the younger brother of Bhikkhu Huiyuan. He was of noble character and had high understanding and practice of Buddhism. He also took Bhikkhu Daoan as his teacher and lived with Bhikkhu Huiyuan on Mount Lu. He led more than 3,000 disciples, and Bhikkhu Huichi was their leader. At that time, Fan Ning, the governor of Yuzhang, invited Bhikkhu Huichi to lecture on the 'Lotus Sutra' and the 'Abhidhamma'. Scholars gathered eagerly at that time. Wang Xun wrote to Fan Ning and said, 'Who is more excellent, Bhikkhu Huiyuan or Bhikkhu Huichi?' Fan Ning replied, 'They are indeed virtuous brothers.' Bhikkhu Huichi later arrived in Shudu (present-day Chengdu, Sichuan) and greatly promoted Buddhism. At that time, there was a Shramana Huiyan --------------------------------------------------------------------------------
Chinese
．僧恭者皆先在蜀。俱有才名。一时之英杰也。及持至。皆望风推服。其有升持堂入持室者。号为登龙门焉。 竺潜。字法深。大有才器。晋哀帝频请入内讲演。时简文作相。与潜交知。时诣简文所。遇沛国刘[怡-台+炭]。[怡-台+炭]嘲曰道人何以游朱门。潜曰君自睹其朱门。贫道见为蓬户耳。还剡之仰山遂隐其迹。于时支遁遣使求买仰山之侧沃州小岭。潜答曰。欲来辄给。岂闻巢由买山而隐遁欤。([怡-台+炭]疑当作恢字) 抱玉出云 涉公致雨 抱玉。行业高奇。人事罕接。谓来事如目击焉。每夕独处一室。常有邻僧见玉口中出云色彩五般。人皆往视。每夕如是。 涉公。西竺人也。不食五谷。日行五百里。以苻坚建元中来长安。于时天旱。坚请咒龙。俄而致雨。凡大旱。请必致雨。涉卒。经年不雨。坚祈之不致。谓大臣朱彤曰。涉公若在。朕岂燋心于云汉若是哉。此道人者其大圣乎。 昙遵泣师 䟦摩化母 昙遵。解行高深。诵经论备晓。事保光为师。初在齐州讲演。闻师保光终后。不觉大恸。从床掷身于地。口中血流。其孝义若是。乃游化齐楚晋魏。遇丞相王肱知见。遂举为国统。 求那䟦摩。此云功德铠。大有道行慧解过人。本居刹利。有母常食 现代汉语译本：僧恭的弟子们先前都在蜀地，都很有才华和名气，是当时的人中俊杰。等到僧恭拿着经书到达，他们都望风推崇信服。其中能够进入僧恭的持堂和持室的人，被称为‘登龙门’。 竺潜，字法深，很有才华和器量。晋哀帝（公元362-365年）多次邀请他入宫讲经说法。当时简文帝担任宰相，与竺潜相交甚好。一次拜访简文帝时，遇到了沛国人刘恢（[怡-台+炭]疑当作恢字）。刘恢嘲笑他说：‘道人为何要出入豪门？’竺潜回答说：‘您自己看到的是豪门，贫道看到的却是简陋的茅屋罢了。’之后回到剡县的仰山，于是隐居起来。当时支遁派人求购仰山旁的沃州小岭。竺潜回答说：‘想来就给，难道听说过巢父、许由买山隐居的吗？’ 抱玉以云为伴，涉公能致雨 抱玉，品行高尚奇特，很少与人交往，说起未来之事就像亲眼所见一样。每晚独自待在一间屋子里，经常有邻居僧人看见抱玉口中吐出五彩祥云。人们都前去观看，每晚都是这样。 涉公，是西竺（古印度）人，不吃五谷杂粮，每天能走五百里路。在苻坚建元年间（公元365-385年）来到长安。当时天旱，苻坚请他祈求龙降雨，不久就下雨了。凡是遇到大旱，请他祈雨必定灵验。涉公去世后，过了一年不下雨。苻坚祈求却不灵验，对大臣朱彤说：‘涉公如果还在，朕怎会为旱情如此焦心呢？这位道人真是大圣人啊！’ 昙遵哭师，䟦摩化母 昙遵，理解和修行都很高深，精通各种经论。侍奉保光为师。当初在齐州讲经说法，听说老师保光去世后，不禁大哭，从床上摔到地上，口中流血，他的孝义就是这样。于是游历齐、楚、晋、魏等地，遇到丞相王肱，得到他的赏识，于是被推举为国统。 求那䟦摩（此云功德铠），很有道行，智慧超人。原本居住在刹利（印度古代四大种姓之一，指武士阶层），他的母亲经常吃肉。
English
English version: The disciples of Seng Gong were all previously in Shu, all possessing talent and fame, being outstanding figures of their time. When Seng Gong arrived with the scriptures, they all admired and submitted to him. Those who could enter Seng Gong's holding hall and holding room were called 'ascending the dragon gate'. Zhu Qian, styled Fashhen, possessed great talent and capacity. Emperor Ai of Jin (362-365 AD) frequently invited him to the palace to lecture on the scriptures. At that time, Emperor Jianwen was serving as the prime minister and had a close relationship with Zhu Qian. Once, when visiting Emperor Jianwen, he encountered Liu Hui of Pei State (the character [怡-台+炭] is suspected to be Hui). Liu Hui mocked him, saying, 'Why does a Daoist frequent noble mansions?' Zhu Qian replied, 'You see noble mansions, but this poor monk sees only humble huts.' Afterwards, he returned to Yangshan in Shan County and went into seclusion. At that time, Zhi Dun sent someone to request to buy the Xiaoling of Wozhou next to Yangshan. Zhu Qian replied, 'If you want to come, I will give it to you. Have you ever heard of Chao Fu and Xu You buying mountains to live in seclusion?' Bao Yu accompanied by clouds, She Gong able to bring rain Bao Yu, with noble and extraordinary conduct, rarely interacted with people, and spoke of future events as if he had witnessed them himself. Every night, he stayed alone in a room, and neighboring monks often saw Bao Yu emitting five-colored auspicious clouds from his mouth. People would come to watch, and it was like this every night. She Gong was a person from West India (ancient India), who did not eat grains and could travel five hundred li a day. He came to Chang'an during the Jianyuan era of Fu Jian (365-385 AD). At that time, there was a drought, and Fu Jian asked him to pray to the dragon for rain, and soon it rained. Whenever there was a severe drought, asking him for rain would always be effective. After She Gong passed away, it did not rain for a year. Fu Jian prayed but it was not effective, and he said to the minister Zhu Tong, 'If She Gong were still here, how could I be so anxious about the drought? This Daoist is truly a great sage!' Tan Zun weeps for his teacher, Quna Bamo transforms his mother Tan Zun, with profound understanding and practice, was well-versed in various scriptures and treatises. He served Bao Guang as his teacher. Initially, he lectured on the scriptures in Qizhou. Upon hearing of the passing of his teacher Bao Guang, he could not help but weep bitterly, throwing himself from the bed to the ground, with blood flowing from his mouth, such was his filial piety. Thereupon, he traveled to Qi, Chu, Jin, and Wei, and encountered Prime Minister Wang Hong, who recognized his talent, and thus he was recommended as the national leader. Gunabhadra (This translates to 'Armor of Merit'), possessed great virtue and extraordinary wisdom. Originally residing in Kshatriya (one of the four ancient Indian castes, referring to the warrior class), his mother often ate meat. --------------------------------------------------------------------------------
Chinese
野肉。令跋摩辨之。摩启母曰。有命之类莫不贪生。害彼之命非仁矣。母怒曰。设令得罪。吾当代汝。摩他日煮油设浇其指。谓母曰代儿忍痛。母曰痛在汝身吾何能代。摩曰。眼前之苦尚不能代。况三途耶。母即礼拜悔过。终身不杀。因兹信重于摩。 陀勒乞油 道冏采乳(橤生切音汝) 犍陀勒者。西域人。来至洛阳。人莫能识。一日谓众曰。洛东有盘鸱山。有古寺基存焉。众则不信。乃往掘之深方见石基。乃共立寺而居。寺去洛城一百余里。勒朝朝至洛诸寺赴中。暮则乞油一钵归寺烛灯。以此为常。有人健行者欲随勒观其迟疾。奔走不及。勒令执衣角。唯闻励风之响。不觉须臾而至彼寺。 道冏。事道懿为师。懿病。遣同寺四人至河南霍山采钟乳入穴。数跨木渡水。三人溺死。炬火又灭。到无济理。冏乃唯诵法华经。忽见一光如萤火。追之不及。照穴分明。遂得出穴。 (支)僧达白发 觉明赤髭 伪魏僧达。学通内外时尽称扬。性刚忓物。被摈居于长沙。达少而发白。故世皆号为白头达。 佛陀耶舍。此云觉明。幼在释门诵大小乘经数百万言。兼解义理。罗什事之为师。大晓毗婆沙论。少有赤髭。时号曰赤髭毗婆沙。(觉明。本传作觉名) 宝琼法主 神迥论师 现代汉语译本 野兽的肉。让跋摩（Bamo，人名）辨别。跋摩告诉他的母亲说：‘凡是有生命的没有不贪生的，伤害它们的生命是不仁慈的。’母亲生气地说：‘即使因此获罪，我来代替你。’跋摩有一天煮沸热油，打算浇在自己的手指上，对母亲说：‘代替儿子忍受痛苦。’母亲说：‘痛苦在你身上，我怎么能代替？’跋摩说：‘眼前的痛苦尚且不能代替，更何况是地狱、饿鬼、畜生三恶道呢？’母亲立刻礼拜忏悔，终身不再杀生。因此（人们）更加信任和尊重跋摩。 陀勒乞油（Tuole Qiyou，人名） 道冏采乳（Dao Jiong Cai Ru，人名） 犍陀勒（Jiantuo Le，人名）是西域人，来到洛阳，没有人认识他。有一天，他对众人说：‘洛阳东边有盘鸱山（Pan Chi Shan，地名），那里有古寺的遗址存在。’众人都不相信。于是前往挖掘，挖得很深才见到石头的地基。于是大家共同建立寺庙居住。寺庙距离洛阳城一百多里。犍陀勒每天早晨都到洛阳的各个寺庙去应斋，傍晚则乞讨一钵油回到寺庙点灯，以此为常事。有一个擅长行走的人想要跟随犍陀勒观察他的快慢，（结果）奔跑也赶不上。犍陀勒让他抓住自己的衣角，只听到风声呼呼作响，不知不觉间就到了那座寺庙。 道冏（Dao Jiong，人名）侍奉道懿（Dao Yi，人名）为师。道懿生病，派遣同寺的四个人到河南霍山（Huo Shan，地名）采钟乳，进入山洞。多次跨越木头渡水，三个人溺水而死，火把又熄灭了，到了无济于事的地步。道冏于是只诵《法华经》。忽然看见一道光像萤火虫一样，追赶也赶不上，（那光）照亮了山洞，（道冏）于是得以走出山洞。 (支)僧达白发（(Zhi) Seng Da Bai Fa，人名） 觉明赤髭（Jue Ming Chi Zi，人名） 伪魏（指北魏，386年-557年）的僧达（Seng Da，人名），学问精通内外，当时的人都称赞他，（但他）性格刚强冒犯他人，被放逐居住在长沙。僧达从小就头发花白，所以世人都称他为白头达。 佛陀耶舍（Fotuo Yeshe，人名），翻译成汉语是觉明（Jue Ming）。年幼时在佛门诵读大小乘经典数百万字，兼通义理。鸠摩罗什（Kumarajiva，人名）把他当作老师，（佛陀耶舍）精通《毗婆沙论》（Vibhasa）。（佛陀耶舍）从小就有红色的胡须，当时（人们）称他为赤髭毗婆沙。（觉明，本传中写作觉名） 宝琼法主（Bao Qiong Fa Zhu，人名） 神迥论师（Shen Jiong Lun Shi，人名）