English
English version Pu Jian (the first year of the Putong era of the Liang Dynasty in the Southern Dynasties, 520 AD). The second is Pu Cheng (Liang Dynasty of the Southern Dynasties). In the first year of Putong (520 AD), at the age of twenty-four, he encountered a Brahman monk named Song Toutuo (name of the Brahman monk) at Jiting Pond. He told the Great Being: 'I made a vow with you before Vipassi Buddha (the first of the past seven Buddhas). You are now enjoying happiness in the Tushita Heaven (the fourth heaven of the desire realm). When should you return?' So he was told to look at his shadow in the water, and he saw a round light canopy. The Great Being smiled and said, 'There are many blunt irons in the furnace, and there are many sick people under the good doctor. One should take the salvation of sentient beings as urgent, how can one have time to think about the happiness of heaven?' So he built a hermitage between the two Táo trees under Song Mountain, which is now Shuanglin Temple. He called himself the Great Being Shanhui, the future liberator under the two trees (self-proclaimed). During the day, he worked with Miaoguang (a person's name), and at night he practiced. He saw Shakyamuni (the present Buddha), Jin Su (the past Buddha), and Dingguang (the past Buddha) three Buddhas, emitting light and gathering on the Great Being's body, and from then on, his body often emitted a wonderful fragrance. He also sensed the seven Buddhas following him, with Shakyamuni (the present Buddha) leading the way and Vimalakirti (Vimalakirti, a lay Bodhisattva) following behind. Every morning when the bell rang, immortals descended from the sky to rejoice in the practice. He once said to his disciples, 'I have attained the Shurangama Samadhi (an advanced meditation).' He also said, 'I have attained the wisdom without outflows (wisdom without afflictions).' The disciples all said, 'The Shurangama Samadhi (an advanced meditation) can only be attained by the Bodhisattvas of the Tenth Ground (the highest stage of Bodhisattvas).' Therefore, it is known that the Great Being resides in the Tenth Ground of Bodhisattvas (the highest stage of Bodhisattvas), but the signs he shows are the same as ordinary people. He told the public, 'If you study the Way and do not meet a teacher of non-birth (a teacher who has realized the non-birth forbearance), you will never attain the Way. I am a person who has now attained non-birth. I concealed this matter in the past, but now I will no longer conceal it, in order to tell you.' There were also disciples who prostrated themselves, so the Great Being said to them, 'When you prostrate to me, just prostrate to the Buddha in the hall, which is my image.' He also said, 'In my dream, I remembered my past teacher, named the World Honored One Shanming (name of a past Buddha).' Someone asked, 'Was the World Honored One Shanming (name of a past Buddha) your teacher when you attained the Way? Or was he your teacher when you made your vow?' He replied, 'He was not my teacher when I made my vow. When that Buddha appeared in the world, I was a king and made offerings to that Buddha. That Buddha lived for 80,000 years, and when I become a Buddha, my lifespan will be the same.' In the sixth year of Datong (the sixth year of Datong in the Liang Dynasty of the Southern Dynasties, 526 AD), the Great Being went to the capital, and Emperor Wu (Emperor Wu of Liang) asked the Great Being, 'Who do you serve as your teacher?' He replied, 'I follow no one, I have no teacher, and I serve nothing.' From then on, famous monks from all over the world gathered here, and nectar often descended here. The Great Being --------------------------------------------------------------------------------
Chinese
躬写经律。千有余卷。愿诸众生。离苦解脱。大士三至京师。所度道俗。不可胜计。谓弟子曰。我于贤劫千佛中。一佛耳。若愿生千佛中。即得见我。又告众曰。我舍此身时。期嵩头陀。暂往忉利天。不久还兜率天。汝愿生彼。即得见我也。大同八年。立誓持上斋。作愿文曰。弟子善慧。今启释迦世尊。十方三世诸佛。尽虚空遍法界。常住三宝。弟子自念今生。无可从心布施。拔济受苦众生。自今立誓三年。持上斋。每月六日不饮食。以此饥渴之苦。代一切众生酬偿罪业。速得解脱。以不食之粮。广作布施。愿诸众生。世世备足财法无量。永离爱染。不作三业。得大总持。摧伏诸魔。成无上道。誓舍身命财。普为一切供养诸佛。谨持不食上斋。而取灭度。执志烧身。为大明镫。为一切供养三宝。遂先告众曰。莫怀忧恼。夫物有生有死。事有成有败。天下恩爱。皆悉离别。今舍此秽浊之身。当得无上清净法身。唯愿徒众。无怀悲恋。生生世世。不相舍离。永为眷属。至成佛道。但自相率。共办樵薪。于双林山顶。营作火龛。愿以此因缘。当来世界。必为佛事。普度一切。共同解脱。至四月八日。弟子留坚意。范难陀等。十有九人。各请奉代师主。持不食上斋。及烧身供养三宝。复有四部弟子。刺心烧指。割耳。留大士久 现代汉语译本 恭敬地书写经律，超过一千卷。愿所有众生，脱离痛苦，得到解脱。大士（指善慧大士）多次来到京师，所度化的僧人和俗人，数不胜数。他对弟子们说：‘我在贤劫千佛（Bhadrakalpa，佛教宇宙观中的一个时期，将有千佛出世）中，只是一位佛而已。如果你们愿意往生到千佛之中，就能见到我。’又告诉众人说：‘我舍弃这个身体的时候，期望嵩头陀（一位僧侣的名字）暂时前往忉利天（Trāyastriṃśa，佛教宇宙观中位于须弥山顶的天界），不久之后回到兜率天（Tuṣita，佛教宇宙观中的一个天界）。你们愿意往生到那里，就能见到我。’ 大同八年（542年），立下誓言持守上斋，写下愿文说：‘弟子善慧，现在禀告释迦世尊（Śākyamuni，佛教的创始人），十方三世诸佛，尽虚空遍法界，常住三宝（佛、法、僧）。弟子自念今生，没有什么可以随心所欲地布施，来救济受苦的众生。从今以后立誓三年，持守上斋，每月初六不饮食。用这饥渴的痛苦，代替一切众生偿还罪业，迅速得到解脱。用不食的粮食，广泛地进行布施。愿所有众生，世世代代具备充足的财富和佛法，永远脱离爱欲的染着，不造作身、口、意三业，得到大总持（Dharaṇī，总摄忆持一切法而不忘失的禅定力），摧伏各种魔障，成就无上道（Anuttarā-samyak-saṃbodhi，无上正等正觉）。誓愿舍弃身命和财产，普遍地为一切众生供养诸佛。谨守不食上斋，而取灭度（Nirvana，涅槃）。执着志向，焚烧身体，作为大明灯，为一切众生供养三宝。’ 于是先告诉众人说：‘不要怀有忧愁和烦恼。万物有生有死，事情有成有败。天下的恩爱，终究都要离别。现在舍弃这污秽的身躯，应当得到无上清净的法身。只希望徒众们，不要怀有悲伤和留恋，生生世世，不互相舍离，永远成为眷属，直到成就佛道。只要互相带领，共同准备柴薪，在双林山顶，建造火龛。愿以此因缘，在未来的世界，必定能做佛事，普度一切众生，共同得到解脱。’ 到了四月初八，弟子留坚意、范难陀等十九人，各自请求代替师父，持守不食上斋，以及焚烧身体供养三宝。又有四部弟子（比丘、比丘尼、优婆塞、优婆夷），刺心烧指，割耳，希望大士长久住世。
English
English version Respectfully writing scriptures and precepts, exceeding a thousand volumes. May all sentient beings be liberated from suffering and attain liberation. The Bodhisattva (referring to Bodhisattva Shanhui) visited the capital city multiple times, and the monks and laypeople he converted were countless. He said to his disciples, 'Among the Thousand Buddhas of the Bhadrakalpa (Bhadrakalpa, a cosmic period in Buddhist cosmology during which a thousand Buddhas will appear), I am but one Buddha. If you wish to be reborn among the Thousand Buddhas, you will be able to see me.' He also told the assembly, 'When I relinquish this body, I expect Tuo, the ascetic of Mount Song (name of a monk), to temporarily go to Trāyastriṃśa Heaven (Trāyastriṃśa, a heaven located on the summit of Mount Sumeru in Buddhist cosmology), and soon after return to Tuṣita Heaven (Tuṣita, a heaven in Buddhist cosmology). If you wish to be reborn there, you will be able to see me.' In the eighth year of Datong (542 AD), he made a vow to uphold the highest fast, writing a vow that said, 'Disciple Shanhui, now reports to Śākyamuni Buddha (Śākyamuni, the founder of Buddhism), the Buddhas of the ten directions and three times, pervading all of space and the Dharma realm, the eternally abiding Three Jewels (Buddha, Dharma, Sangha). Disciple reflects that in this life, there is nothing I can freely give in charity to relieve suffering sentient beings. From now on, I vow for three years to uphold the highest fast, abstaining from food and drink on the sixth day of each month. With this suffering of hunger and thirst, I will repay the karmic debts of all sentient beings, so that they may quickly attain liberation. With the grain saved from not eating, I will extensively perform acts of charity. May all sentient beings, in every lifetime, be fully endowed with abundant wealth and Dharma, forever free from the defilements of love and desire, not creating the three karmas of body, speech, and mind, attaining great Dharaṇī (Dharaṇī, the power of concentration that encompasses and retains all Dharmas without forgetting), subduing all demonic obstacles, and attaining Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed complete enlightenment). I vow to relinquish my life and property, universally making offerings to all Buddhas for the sake of all sentient beings. I will diligently uphold the highest fast of not eating, and attain Nirvana (Nirvana, liberation). Holding firm to my aspiration, I will burn my body as a great bright lamp, making offerings to the Three Jewels for all sentient beings.' Therefore, he first told the assembly, 'Do not harbor sorrow or distress. All things have birth and death, and affairs have success and failure. All love and affection in the world will eventually be separated. Now, relinquishing this defiled body, I shall attain the unsurpassed pure Dharma body. I only hope that my disciples will not harbor sadness or attachment, and that in every lifetime, we will not abandon each other, forever becoming family, until we attain Buddhahood.' On the eighth day of the fourth month, disciples Liujianyi, Fan Nanda, and nineteen others, each requested to take the place of their master, upholding the highest fast of not eating, and burning their bodies as offerings to the Three Jewels. Furthermore, disciples of the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) pierced their hearts, burned their fingers, and cut off their ears, hoping that the Bodhisattva would remain in the world for a long time. --------------------------------------------------------------------------------
Chinese
住世间。又曰。吾悟道已四十劫。释迦世尊方始发心。盖谓能舍身苦行。所以先我成佛耳。嵩头陀入灭。大士心自知之。乃集诸弟子曰。嵩公已还兜率天宫待我。我同度众生之人。去已尽矣。我决不久住于世。乃作还源诗十二章。时太建元年。岁次己丑。夏四月。丙申朔。大士寝疾。告其子普建普成二法师曰。我从第四天来。为度众生故。汝等慎护三业。精勤六度。行忏悔法。免堕三涂。二师因问曰。脱不住世。众或离散。佛殿不成若何。大士曰。我去世后。或可现相。至二十四日乙卯。大士入涅槃。时年七十三。肉色不变。至三日。举身还暖。形相端洁。转手柔软。更七日。乌伤县令。陈钟耆。来求香火。结缘因。取香及四众。次第传之。次及大士。大士犹反手受香。沙门法璇等曰。我等有幸。预蒙菩萨示还源相。手自传香。表存非异。使后世知圣化余芳。初大士之未亡也。语弟子曰。我灭度后。莫移我卧床。后七日。当有法猛上人。送织成弥勒佛像来。长镇我床上。用标形相也。及至七日。果将弥勒佛像。并一小铜钟子。安大士床上。猛时作礼流泪。须臾忽然不见(详载本传。此乃大士证首楞严三昧。示现如是。如首楞严三昧经明)。 契此和尚 明州奉化县。布袋和尚。不详氏族。自称契此。形裁 现代汉语译本： 住于世间。又说：‘我悟道已经四十劫。释迦世尊（Sakyamuni Buddha）才刚刚发心。’大概是说（释迦世尊）能舍弃身体的痛苦修行，所以比我先成佛罢了。嵩头陀（Song Toutuo）入灭，大士（Dashi）心中自己知道这件事。于是召集众弟子说：‘嵩公（Song Gong）已经回到兜率天宫（Tushita Heaven）等我。我一同度化众生的人，离去的已经完了。我决定不久住在世间。’于是作《还源诗》十二章。当时太建元年（569年），岁在己丑，夏四月，丙申朔，大士（Dashi）寝疾，告诉他的儿子普建（Pujian）、普成（Pucheng）二位法师说：‘我从第四天来，为了度化众生的缘故。你们谨慎守护身口意三业，精勤修行六度，行忏悔法，免于堕入三涂。’二位法师因此问道：‘如果不住在世间，大众或许会离散，佛殿不成该怎么办？’大士（Dashi）说：‘我去世后，或许会显现瑞相。’到二十四日乙卯，大士（Dashi）入涅槃，时年七十三岁，肉身颜色不变。到三日后，全身还温暖，形相端正洁净，转动手臂柔软。又过七日，乌伤县令陈钟耆（Chen Zhongqi），前来求香火，结缘。取香及四众，次第传递。轮到大士（Dashi）时，大士（Dashi）仍然反手接受香。沙门法璇（Faxuan）等说：‘我们有幸，预先蒙受菩萨（Bodhisattva）示现还源之相，亲手传递香，表明存在并非不同。使后世知道圣化的遗留芬芳。’当初大士（Dashi）未去世时，告诉弟子说：‘我灭度后，不要移动我的卧床。后七日，当有法猛（Fameng）上人，送来织成的弥勒佛像（Maitreya Buddha），长久镇在我的床上，用来标明形相。’等到七日，果然将弥勒佛像（Maitreya Buddha），并一个小铜钟子，安放在大士（Dashi）的床上。法猛（Fameng）当时作礼流泪，须臾忽然不见（详细记载在本传中。这乃是大士（Dashi）证得首楞严三昧（Shurangama Samadhi），示现如此。如《首楞严三昧经》所明）。 契此和尚（Qici Heshang） 明州奉化县（Mingzhou Fenghua County）的布袋和尚（Budai Heshang），不清楚他的氏族。自称契此（Qici）。形体