Chinese
(野干。似狐而小。色青黄如狗。巢于绝岩高木上)。 须达长者(亦名给孤独) 时须达共舍利弗。往舍卫城外。规图精舍基址。须达自手捉绳一头。舍利弗自捉一头。共经精舍。时舍利弗。欣然含笑。须达问言。尊者何故笑。答言。汝始于此经地。六欲天中。宫殿已成。即借彼道眼。悉见六天。严净宫殿。问舍利弗言。六天。何处最乐。舍利弗言。下三天色染。上二天憍逸。第四天中。少欲知足。恒有一生补处菩萨。来生其中。法训不绝。须达曰。我正当生第四天中。出言已竟。余宫悉灭。唯第四天。宫殿湛然。杂阿含经云。给孤独长者疾病。佛自往看之。记其得阿那含果。乃至命终。生兜率陀天。恒下来礼拜佛。听法已。还归天上(此据迹中。说其得小果。若论其实。是大菩萨)。 无著世亲菩萨(世亲旧云天亲) 无著菩萨。天竺健䭾逻国人也。佛去世后一千年中。诞灵利见。承风悟道。从弥沙塞部出家修学。顷之。回信大乘。其弟世亲菩萨。于说一切有部。出家受业。博闻强识。达学研机。无著弟子佛陀僧诃。(唐言师子觉)者。密行莫测。高才有闻。二三贤哲。每相谓曰。凡修行业。愿睹慈氏。若先舍寿。得遂宿心。当相报语。以知所至。其后师子觉。先舍寿命。三年不报。世 现代汉语译本：(野干，形状像狐狸但体型较小，毛色青黄像狗，在陡峭的岩壁或高大的树木上筑巢。) 须达长者（也叫给孤独，意思是乐善好施，帮助孤独的人） 当时，须达和舍利弗一起前往舍卫城外，规划建造精舍的基址。须达亲自拿着绳子的一头，舍利弗拿着另一头，共同丈量精舍的范围。这时，舍利弗欣然含笑。须达问道：‘尊者为何发笑？’舍利弗回答说：‘你刚开始在这里丈量土地，六欲天（佛教宇宙观中位于欲界的六层天）中的宫殿已经建成。’随即借用他的道眼，完全看见了六天中庄严清净的宫殿。须达问舍利弗说：‘六天中，哪里最快乐？’舍利弗说：‘下三天充满色欲的染着，上二天充满骄慢放逸，第四天中，少欲知足，经常有一生补处菩萨（指下一世将成佛的菩萨）来生在那里，佛法教诲不绝。’须达说：‘我正应当往生到第四天中。’话音刚落，其余的宫殿全部消失，只有第四天的宫殿依然明亮。’杂阿含经’记载，给孤独长者生病时，佛陀亲自前去看望他，并预言他将证得阿那含果（小乘佛教果位之一，不再轮回欲界）。乃至他命终后，往生到兜率陀天（弥勒菩萨所在的天界），经常下来礼拜佛陀，听闻佛法后，返回天上（这是根据事迹来说，他证得了小果，如果从他的真实身份来说，他是一位大菩萨）。 无著世亲菩萨（世亲，旧译为天亲） 无著菩萨，是天竺（古印度）健䭾逻国人。佛陀去世后一千年，降生人世，聪慧敏锐，领悟佛道。从弥沙塞部（佛教部派之一）出家修学。不久，转而信奉大乘佛教。他的弟弟世亲菩萨，在说一切有部（佛教部派之一）出家受业，博闻强识，通达学问，精研佛理。无著的弟子佛陀僧诃（唐朝时译为师子觉）行为隐秘难以捉摸，才华横溢，声名远扬。二三位贤哲经常互相说道：‘凡是修行行业的人，都希望见到慈氏菩萨（弥勒菩萨的别称）。如果谁先舍弃寿命，能够实现宿愿，应当互相告知，以了解所往生的去处。’之后，师子觉先舍弃了寿命，三年没有消息。
English
English version: (Jackal: Resembles a fox but smaller, with a bluish-yellow color like a dog. Nests on steep cliffs or tall trees.) Elder Sudatta (also known as Anathapindika, meaning 'giver to the helpless') At that time, Sudatta and Sariputra went outside Shravasti to plan the site for a monastery. Sudatta personally held one end of the rope, and Sariputra held the other, together measuring the area for the monastery. Then, Sariputra smiled with joy. Sudatta asked, 'Venerable one, why are you smiling?' Sariputra replied, 'As you began to measure this land, palaces have already been completed in the six desire realms (the six heavens in the desire realm of Buddhist cosmology).' Immediately, using his divine eye, he fully saw the solemn and pure palaces in the six heavens. Sudatta asked Sariputra, 'Which of the six heavens is the most joyful?' Sariputra said, 'The lower three heavens are filled with the defilements of sensual desire, and the upper two heavens are filled with arrogance and indulgence. In the fourth heaven, there is little desire and contentment. A Bodhisattva destined to become a Buddha in his next life (ekajatipratibaddha-bodhisattva) often comes to be born there, and the teachings of the Dharma never cease.' Sudatta said, 'I should be born in the fourth heaven.' As soon as he finished speaking, the other palaces all disappeared, and only the palace in the fourth heaven remained bright. The 'Miscellaneous Agama Sutra' records that when Elder Anathapindika was ill, the Buddha personally went to visit him and predicted that he would attain the Anagamin fruit (one of the stages of enlightenment in Theravada Buddhism, no longer reborn in the desire realm). Even after he passed away and was reborn in the Tushita Heaven (the heaven where Maitreya Bodhisattva resides), he often came down to pay homage to the Buddha, listened to the Dharma, and then returned to heaven (this is according to the events, saying that he attained a small fruit, but in reality, he is a great Bodhisattva). Bodhisattva Asanga and Vasubandhu (Vasubandhu, formerly translated as Tianqin) Bodhisattva Asanga was a native of Gandhara (ancient India). He was born a thousand years after the Buddha's passing, intelligent and insightful, and awakened to the Buddha's path. He renounced the world and studied in the Mahisasaka school (one of the early Buddhist schools). Soon after, he turned to Mahayana Buddhism. His younger brother, Bodhisattva Vasubandhu, renounced the world and studied in the Sarvastivada school (one of the early Buddhist schools), with extensive knowledge, strong memory, and thorough understanding of Buddhist principles. Asanga's disciple, Buddhasimha (translated as Shizijue in the Tang Dynasty), had secretive and unfathomable conduct, outstanding talent, and a widespread reputation. Two or three virtuous individuals often said to each other, 'All those who cultivate the path hope to see Maitreya Bodhisattva (also known as the Merciful One). If anyone departs from life first and is able to fulfill this long-cherished wish, they should inform each other to know where they have been reborn.' Later, Shizijue departed from life first, and there was no news for three years. --------------------------------------------------------------------------------
Chinese
亲菩萨寻亦舍命。时经六月。亦无报命。时诸外道。咸皆讥诮。谓世亲菩萨及师子觉。流转恶趣。遂无灵鉴。其后无著菩萨。于夜初分。方为门人教授定法。灯光忽翳。空中大明。有一天人。乘虚下降。即进阶庭。敬礼无著。无著曰。尔来何暮。今名何谓。对曰。从此舍寿命。往睹史多天。慈氏内众。莲花中生。莲花才开。慈氏赞曰。善来广慧。善来广慧。旋绕才周。即来报命。无著菩萨曰。师子觉者。今何所在。曰我旋绕时。见师子觉。在外众中。耽着天乐。无暇相顾。讵能来报。无著菩萨曰。斯事已矣。慈氏何相。演说何法。曰慈氏相好。言莫能宣。演说妙法。义不异此。然菩萨妙旨。清畅和雅。闻者忘倦。受者无厌。云云(今人皆谓师子觉耽着天乐。以此为病。然生兜率。本为求见弥勒。亲承法诲。悟无生忍。岂求天乐。既无耽乐之念。何患不生内众。又其师子觉。初心发愿。所祈谁知。既云密行莫测。岂可得而思议哉)。 道安法师 安姓卫氏。常山扶抑人也。少出家。驱役田舍。至于三年。执勤就劳。曾无怨色。数岁之后。方启师求经。师与辩意经一卷。可五千言。安赍经入田。因息就览。暮归以经还师。更求余者。师曰。昨经未读。今复求耶。答曰。即已闇诵。师虽异之。而未信也。复与成 现代汉语译本：世亲菩萨（Vasubandhu，一位著名的佛教论师）也舍弃了自己的生命去寻找（师子觉）。时间经过了六个月，也没有任何消息传来。当时，所有的外道（非佛教徒）都讥笑说，世亲菩萨和师子觉（Simhabodhi，一位佛教论师）已经堕入恶道，所以才没有任何灵验的迹象。后来，无著菩萨（Asanga，一位著名的佛教论师，世亲菩萨的哥哥）在夜晚的最初时分，正在为他的门徒讲授禅定之法。灯光突然昏暗，空中出现巨大的光明。一位天人乘着虚空降落，直接走上台阶，恭敬地礼拜无著菩萨。无著菩萨说：‘你为何来得这么晚？现在叫什么名字？’天人回答说：‘自从我舍弃寿命后，就前往兜率天（Tushita Heaven，佛教六欲天之一）去拜见弥勒菩萨（Maitreya，未来佛），在慈氏菩萨（Maitreya）的内众之中，于莲花中化生。莲花刚一开放，弥勒菩萨就赞叹说：‘善来广慧，善来广慧。’我围绕弥勒菩萨一周后，就立刻来报信了。’无著菩萨问：‘师子觉现在在哪里？’天人回答说：‘我在围绕弥勒菩萨时，看见师子觉在外众之中，沉迷于天上的音乐，没有空闲顾及其他，怎么能来报信呢？’无著菩萨说：‘这件事就这样吧。弥勒菩萨的相貌如何？演说的是什么法？’天人回答说：‘弥勒菩萨的相好，言语无法宣说。演说的妙法，义理与此（指无著菩萨所讲的法）没有不同。然而，菩萨的妙旨，清澈流畅，和谐优雅，听的人忘记疲倦，接受的人没有厌烦。’（现在的人都说师子觉沉迷于天上的音乐，以此为缺点。然而，往生兜率天，本来是为了求见弥勒菩萨，亲自接受佛法的教诲，证悟无生法忍，哪里是为了追求天上的音乐？既然没有沉迷于享乐的念头，又何必担心不能往生内众？而且，师子觉最初发愿时，所祈求的是什么，谁能知道？既然说是秘密的修行难以测度，又怎么可以去思议呢？） 道安法师（释道安，一位著名的佛教翻译家）： 道安法师姓卫，是常山扶抑人。年少时出家，被驱使在田里劳作，长达三年。他勤劳努力，没有丝毫怨言。几年之后，才向他的师父请求学习佛经。师父给他一部《辩意经》，大约五千字。道安带着经书到田里，趁休息的时候阅读。傍晚回家时，把经书还给师父，又请求其他的经书。师父说：‘昨天的经书还没读完，今天又来求其他的？’道安回答说：‘我已经背诵下来了。’师父虽然觉得很奇怪，但还是不相信。又给他一部《成
English
English version: Bodhisattva Vasubandhu (a famous Buddhist philosopher) also gave up his life to search for (Simhabodhi). Six months passed without any news. At that time, all the non-Buddhists ridiculed, saying that Bodhisattva Vasubandhu and Simhabodhi (a Buddhist philosopher) had fallen into evil realms, so there were no miraculous signs. Later, Bodhisattva Asanga (a famous Buddhist philosopher, Vasubandhu's brother), in the early part of the night, was teaching his disciples the method of meditation. The lamplight suddenly dimmed, and a great light appeared in the sky. A deva (a celestial being) descended through the air, went directly up the steps, and respectfully bowed to Bodhisattva Asanga. Bodhisattva Asanga said, 'Why have you come so late? What is your name now?' The deva replied, 'Since I gave up my life, I went to Tushita Heaven (one of the six desire heavens in Buddhism) to see Bodhisattva Maitreya (the future Buddha), and was born in a lotus flower among the inner circle of Bodhisattva Maitreya. As soon as the lotus flower opened, Bodhisattva Maitreya praised, 'Welcome, wise one, welcome, wise one.' After I circled Bodhisattva Maitreya once, I immediately came to report.' Bodhisattva Asanga asked, 'Where is Simhabodhi now?' The deva replied, 'When I was circling Bodhisattva Maitreya, I saw Simhabodhi in the outer circle, indulging in heavenly music, with no time to attend to other things, how could he come to report?' Bodhisattva Asanga said, 'Let it be. What is the appearance of Bodhisattva Maitreya? What Dharma does he preach?' The deva replied, 'The excellent qualities of Bodhisattva Maitreya cannot be described in words. The wonderful Dharma he preaches is no different in meaning from this (referring to the Dharma taught by Bodhisattva Asanga). However, the Bodhisattva's wonderful teachings are clear, fluent, harmonious, and elegant, those who hear it forget fatigue, and those who receive it are never tired.' (People now say that Simhabodhi is indulging in heavenly music, taking this as a flaw. However, being born in Tushita Heaven was originally to seek to see Bodhisattva Maitreya, to personally receive the teachings of the Dharma, and to realize the non-origination of phenomena, why would he seek heavenly music? Since there is no thought of indulging in pleasure, why worry about not being born in the inner circle? Moreover, when Simhabodhi initially made his vows, who knows what he prayed for? Since it is said that secret practices are unfathomable, how can they be speculated upon?) Dhyana Master Dao An (Shi Dao'an, a famous Buddhist translator): Dhyana Master Dao An's surname was Wei, and he was from Fuyi in Changshan. He became a monk at a young age and was driven to work in the fields for three years. He was diligent and hardworking, without the slightest complaint. Several years later, he asked his teacher to study the scriptures. The teacher gave him a copy of the 'Bian Yi Sutra,' about five thousand words. Dao An took the sutra to the field and read it during breaks. In the evening, he returned the sutra to the teacher and asked for other sutras. The teacher said, 'You haven't finished reading yesterday's sutra, and today you're asking for others?' Dao An replied, 'I have already memorized it.' The teacher was surprised, but he didn't believe it. He gave him a copy of the 'Cheng --------------------------------------------------------------------------------
Chinese
具光明经一卷。减一万言。赍之如初。暮复还师。师执经覆之。不差一字。师大惊嗟。而异之。后为受具戒。恣其游学。至邺。遇佛图澄。澄见而嗟叹。与语终日。众见形貌不称。咸共轻。怪澄曰。此人远识。非尔俦也。因事澄为师。澄讲。安每覆述。后住受都寺。徒众数百。常宣法化。其所注般若。道行。密迹。安般。诸经。并寻文比句。为起尽之义及析疑甄解。凡二十二卷。序致渊富。妙尽深旨。条贯既序。文理会通。经义克明。自安始也。时符坚遣使送外国金像。结珠弥勒像。金缕绣像。织成像。各一尊。后住长安五重寺。僧众数千。大弘法化。初魏晋沙门。依师为姓。故姓各不同。安以为如来大师之本。尊莫过释迦。乃以释命氏。后获增一阿含经。果称四河入海。无复河名。四姓为沙门。皆称释种。既悬与经符。遂为永式。安每与弟子法遇等。于弥勒前立誓。愿生兜率。后至秦建元二十一年正月二十七日。忽有异僧。形甚庸陋。来寺寄宿。寺房既窄。处之讲堂。时维那直殿。夜见此僧。从牕隙出入。遽以白安。安惊起礼。讯问其来意。答云。相为而来。安曰。自惟罪深。讵可度脱。彼答云。甚可度耳。然须更浴圣僧。情愿必果。具示浴法。安请问来生。所生之处。彼乃以手虚拨天之西北。即见云开。备睹兜率 现代汉语译本： 《具光明经》一卷，减少了一万字，带着它像最初一样。傍晚又还给师父。师父拿着经书复核，没有差一个字。师父非常惊讶赞叹，认为他很奇异。后来为他授了具足戒，任凭他游学。到了邺城，遇到了佛图澄（一位著名的佛教僧侣）。佛图澄见到他后赞叹不已，和他交谈了一整天。众人见他形貌不扬，都轻视他，奇怪佛图澄说：‘这个人有远见卓识，不是你们能比的。’因此事奉佛图澄为师。佛图澄讲经，安（指鸠摩罗什的老师）每次都复述。后来住在受都寺，徒弟有数百人，经常宣扬佛法。他所注释的《般若经》、《道行经》、《密迹经》、《安般经》等经典，都按照原文逐字逐句地分析，阐述起止的意义，辨析疑难，总共有二十二卷。序言内容渊博丰富，精妙地阐述了深刻的旨意。条理清晰，文理贯通，经义明确，这是从安开始的。 当时，符坚（前秦皇帝，357年-385年在位）派遣使者送来外国的金像，结珠弥勒像（未来佛），金缕绣像，织成像，各一尊。后来住在长安（今陕西西安）五重寺，僧众数千人，大力弘扬佛法。起初，魏晋（三国到晋朝时期，220年-420年）的沙门（出家修道的人）按照师父的姓氏为姓，所以姓氏各不相同。安认为如来（佛）是大师的根本，最尊贵的莫过于释迦（佛陀），于是用‘释’字来命名。后来获得了《增一阿含经》，果然应验了‘四河入海，无复河名’的说法，四姓（婆罗门、刹帝利、吠舍、首陀罗）出家为沙门，都称为‘释种’。既然悬记与经文相符，于是成为永久的规范。安经常与弟子法遇等，在弥勒（未来佛）像前立誓，愿往生兜率天（弥勒菩萨的居所）。后来到了秦建元二十一年（385年）正月二十七日，忽然有个奇异的僧人，形貌非常庸俗丑陋，来到寺庙寄宿。寺庙房间狭窄，就安排他在讲堂。当时负责寺庙事务的维那（寺院的管理者）晚上看见这个僧人从窗户缝隙出入，赶紧告诉安。安惊醒后礼拜，询问他的来意。僧人回答说：‘我是来帮助你的。’安说：‘我自认为罪孽深重，怎么可以被度脱呢？’僧人回答说：‘完全可以度脱。但需要再次沐浴圣僧，心愿必定实现。’详细地告诉了他沐浴的方法。安请问来生将生在何处。僧人就用手在空中指向西北方向，立刻看见云彩散开，完全看到了兜率天。