English
English version: Lived in the world. It is also said: 'I have attained enlightenment for forty kalpas. Sakyamuni Buddha (Sakyamuni Buddha) just began to aspire to enlightenment.' It probably means that (Sakyamuni Buddha) was able to abandon the suffering of the body to practice, so he became a Buddha before me. When Song Toutuo (Song Toutuo) entered Nirvana, Dashi (Dashi) knew it in his heart. So he gathered his disciples and said, 'Gong Song (Song Gong) has returned to Tushita Heaven (Tushita Heaven) to wait for me. Those who I have been with to deliver sentient beings, those who have left are all gone. I have decided that I will not live in this world for long.' So he wrote twelve chapters of 'Returning to the Source Poem'. At that time, it was the first year of Taijian (569 AD), the year was Ji Chou, the fourth month of summer, Bing Shen Shuo, Dashi (Dashi) was ill in bed, and told his sons, the two Dharma masters Pujian (Pujian) and Pucheng (Pucheng), 'I came from the fourth heaven for the sake of delivering sentient beings. You must carefully guard the three karmas of body, speech, and mind, diligently practice the six paramitas, and practice the repentance method to avoid falling into the three evil realms.' The two Dharma masters therefore asked, 'If you do not live in the world, the masses may be scattered, what if the Buddha hall is not completed?' Dashi (Dashi) said, 'After I pass away, auspicious signs may appear.' On the 24th day, Yi Mao, Dashi (Dashi) entered Nirvana, at the age of seventy-three, the color of his flesh did not change. After three days, his whole body was still warm, his appearance was upright and clean, and his arms were soft when turned. After another seven days, Chen Zhongqi (Chen Zhongqi), the magistrate of Wushang County, came to seek incense and form a karmic connection. He took incense and the four assemblies and passed them on in order. When it came to Dashi (Dashi), Dashi (Dashi) still took the incense with his backhand. The monks Faxuan (Faxuan) and others said, 'We are fortunate to have been blessed by the Bodhisattva (Bodhisattva) to show the appearance of returning to the source, and to pass on the incense with our own hands, indicating that existence is not different. Let future generations know the remaining fragrance of the saint's transformation.' In the beginning, when Dashi (Dashi) had not passed away, he told his disciples, 'After I pass away, do not move my bed. After seven days, the venerable Fameng (Fameng) will send a woven statue of Maitreya Buddha (Maitreya Buddha) to be placed on my bed for a long time to mark my appearance.' When the seventh day came, he indeed placed the statue of Maitreya Buddha (Maitreya Buddha) and a small bronze bell on Dashi's (Dashi)'s bed. Fameng (Fameng) then bowed and shed tears, and suddenly disappeared after a while (detailed in the biography. This is because Dashi (Dashi) attained the Shurangama Samadhi (Shurangama Samadhi), showing such. As the Shurangama Samadhi Sutra clarifies). Monk Qici (Qici Heshang) The Cloth Bag Monk (Budai Heshang) of Fenghua County, Mingzhou (Mingzhou Fenghua County), does not know his clan. He calls himself Qici (Qici). His figure --------------------------------------------------------------------------------
Chinese
腲脮。蹙额播腹。居止无定。寝卧随处。常以杖荷一布袋。凡供身之具。尽贮袋中。入市肆聚落。见物即乞。或醯酱鱼𦵔。亦投囊中。时号为长汀子。自说偈曰。一钵千家饭。孤身万里游。青目睹人少。问路白云头。或于雪中卧。而身上无雪。人皆奇之。或示人吉凶。必现相表兆。亢阳即曳高齿屐。人知必雨。水潦则系湿草屦。人知必晴。或坐街头。或立衢中。儿童竞逐。群而戏之。师有偈曰。是非憎爱世偏多。子细思量奈我何。宽却肚肠须忍辱。豁开心地任从他。若逢知己须依分。纵遇冤家也共和。若能了此心头事。自然证得六波罗。我有一布袋。虚空无挂碍。展开遍十方。入时观自在。吾有一躯佛。世人皆不识。不塑亦不装。不雕亦不刻。无一滴灰泥。无一点彩色。人画画不成。贼偷偷不得。体相本自然。清净非拂拭。虽然是一躯。分身千百亿。师于梁贞明三年。在岳林寺东廓。盘石上。端坐示寂。说偈曰。弥勒真弥勒。分身千百亿。时时示时人。时人自不识。偈毕。安然而化。众共埋之。后见现于他州。亦负布袋而行。四众竞图其像焉(千百亿。即娑婆三千大千世界。万亿四大部州)。 婆罗门 中天竺。菩提树东。有精舍高百六七十尺。下基面广二十余步。叠以青砖。涂以石灰。层龛皆有金像。 现代汉语译本： 形容一个人行为怪异，举止不定。总是皱着眉头，用手拨弄着肚子。居住的地方没有固定，睡觉的地方也随意。经常用拐杖挑着一个布袋，所有生活用品都装在里面。进入市场和村落，看见什么就乞讨什么，不管是醋、酱还是鱼肉，都扔进布袋里。当时人们称他为长汀子。他自己说偈语：‘一个钵盂吃遍千家饭，孤身一人游历万里路。能理解我的人很少，问路只能问白云。’有时在雪地里睡觉，身上却没有雪，人们都觉得很奇怪。有时给人预示吉凶，一定会先显现出预兆。天旱时就穿着高齿木屐，人们就知道要下雨了。水涝时就系着湿草鞋，人们就知道要天晴了。有时坐在街头，有时站在路中间，孩子们争相追逐，成群地戏弄他。师父有偈语说：‘世人的是非憎爱太多了，仔细想想又能把我怎么样呢？放宽肚量要忍辱，敞开心胸任由他人去说。如果遇到知己就要互相帮助，即使遇到冤家也要和平相处。如果能明白这些道理，自然就能证得六波罗蜜（六度）。’我有一个布袋，虚空一样没有挂碍。展开来遍布十方，收起来时观自在。我有一尊佛，世人都不认识。不用塑造也不用装饰，不用雕刻也不用描绘。没有一滴灰泥，没有一点彩色。人画也画不成，贼偷也偷不走。体相本来就是自然，清净无需拂拭。虽然只是一尊佛，却能分身千百亿（千百亿，即娑婆三千大千世界，万亿四大部州）。师父在梁贞明三年（917年），在岳林寺东边的磐石上，端坐示寂。说偈语：‘弥勒（未来佛）真是弥勒（未来佛），分身千百亿（千百亿，即娑婆三千大千世界，万亿四大部州）。时时显现给世人看，世人自己却不认识。’说完偈语，安然而逝。众人一起把他埋葬了。后来又有人看见他在其他州出现，仍然背着布袋行走。信徒们争相描绘他的画像。 婆罗门（古印度社会阶层） 中天竺（古印度中部）。菩提树东边，有一座精舍高一百六七十尺，下边的地基宽二十多步，用青砖垒砌，涂上石灰。每一层都有金像。
English
English version: His behavior was strange and unpredictable. He was always frowning and patting his belly. He had no fixed abode and slept wherever he happened to be. He always carried a cloth bag on a staff, in which he stored all his necessities. He would go into markets and villages and beg for whatever he could get, whether it was vinegar, soy sauce, fish, or meat, and throw it into his bag. At the time, people called him Changtingzi. He himself recited a verse: 'One bowl of rice from a thousand homes, a solitary journey of ten thousand miles. Few people understand me, I can only ask the white clouds for directions.' Sometimes he would sleep in the snow, but there would be no snow on his body, which people found strange. Sometimes he would foretell good or bad fortune, always with a premonitory sign. In times of drought, he would wear high-toothed wooden clogs, and people knew it would rain. In times of flooding, he would tie wet straw sandals, and people knew it would be sunny. Sometimes he would sit in the street, sometimes he would stand in the middle of the road, and children would chase after him, teasing him in groups. The master had a verse: 'The world has too much right and wrong, love and hate. What can it do to me if I think about it carefully? Broaden your belly and endure humiliation, open your heart and let others say what they will. If you meet a confidant, you must help each other. Even if you meet an enemy, you must live in harmony. If you can understand these things in your heart, you will naturally attain the six paramitas (six perfections).' I have a cloth bag, as empty and unattached as the void. When unfolded, it covers the ten directions. When folded, it is the embodiment of Avalokitesvara (the Bodhisattva of compassion). I have a Buddha, but the world does not recognize him. He is not molded or decorated, not carved or painted. There is not a drop of plaster, not a speck of color. People cannot paint him, and thieves cannot steal him. His form is naturally as it is, pure and unadorned. Although he is only one Buddha, he can manifest billions of bodies (billions, that is, the Saha three thousand great thousand worlds, hundreds of millions of four great continents). The master passed away in the third year of the Liang Zhenming era (917 AD), sitting in meditation on a rock east of Yue Lin Temple. He recited a verse: 'Maitreya (the future Buddha) is truly Maitreya (the future Buddha), manifesting billions of bodies (billions, that is, the Saha three thousand great thousand worlds, hundreds of millions of four great continents). He appears to people from time to time, but people do not recognize him.' After reciting the verse, he passed away peacefully. The people buried him together. Later, someone saw him appear in another state, still carrying his cloth bag. Believers vied to paint his image. Brahmin (a social class in ancient India) In Central India (ancient central India), east of the Bodhi tree, there is a monastery one hundred sixty or seventy feet high, with a base more than twenty steps wide, built of blue bricks and plastered with lime. Each level has golden statues. --------------------------------------------------------------------------------
Chinese
四壁镂作奇制。或连珠形。或天仙像。上置金铜宝瓶。东面接为重阁。檐宇特起三层。榱柱栋梁。户扉寮牖。金银雕镂。以饰之。珠玉厕错。以镇之。奥室䆳宇。洞户三重。外门左右。各有龛室。左则观自在菩萨像。右则慈氏菩萨像。白银铸成。高十余尺。精舍故地。无忧王先建小精舍。复有婆罗门。更广建焉。初有婆罗门。不信佛法。事大自在天。传闻天神在雪山中。遂与其弟往来求愿焉。天曰。凡诸愿求。有福方果。非汝所祈。非我能遂。婆罗门曰。修何福可以遂心。天曰。欲种善种。求胜福田。菩提树者。证佛果处也。宜时速返。往菩提树。建大精舍。穿大水池。兴诸供养。所愿当遂。婆罗门受天命。发大信心。相率而返。兄建精舍。弟凿水池。于是广修供养。勤求心愿。后皆果遂。为王大臣。凡得禄赏。皆便檀舍。精舍既成。招募工人。欲图如来初成佛像。旷以岁月。无人应召。久之。有一婆罗门来告众曰。我善图写。如来妙相。众曰。今将造像。夫何所须。曰香泥耳。宜置精舍之中。并一灯照。我入已。坚闭其户。六月后。乃可开门。时诸僧众。皆如其命。尚余四月。未满六月众咸骇异。开以观之。见精舍内。佛像俨然。结跏趺坐。右足居上。左手敛。右手垂。东面而坐。肃然如在。座高四尺二寸。广丈二 现代汉语译本： 四面的墙壁上雕刻着精巧的图案，有的像连珠，有的像天仙。上面放置着金铜制成的宝瓶。东面连接着重叠的楼阁，屋檐高高耸起三层。椽子、柱子、栋梁、门扇和窗户，都用金银雕刻装饰，用珠宝玉石点缀。深邃的内室，幽深的房屋，有三重门。外门左右，各有龛室，左边供奉着观自在菩萨（Avalokiteśvara，意为观世音菩萨）像，右边供奉着慈氏菩萨（Maitreya，意为弥勒菩萨）像，都是用白银铸成，高十多尺。这精舍的原址，是阿育王（无忧王） पहले建的小精舍。后来有一个婆罗门，又加以扩建。 起初，有个婆罗门不相信佛法，信奉大自在天（Maheśvara，印度教主神湿婆的别称）。他听说天神在雪山中，就和他的弟弟前去祈求。天神说：‘凡是愿望的实现，都要有福报才能成功，不是你能祈求的，也不是我能满足的。’婆罗门问：‘修什么样的福报才能如愿？’天神说：‘想要种植善根，寻求殊胜的福田，菩提树（Bodhi Tree，释迦牟尼成道之树）是证得佛果的地方。你应该赶快回去，到菩提树那里，建造大的精舍，挖掘大的水池，兴办各种供养，你的愿望就能实现。’婆罗门接受了天神的旨意，发了大信心，和弟弟一起返回。哥哥建造精舍，弟弟开凿水池。于是广泛地进行供养，勤恳地祈求心愿，后来都如愿以偿，成为了国王的大臣。凡是得到的俸禄赏赐，都用来布施。精舍建成后，招募工匠，想要绘制如来初成佛时的画像。经过漫长的岁月，没有人能够胜任。很久以后，有一个婆罗门来告诉大家说：‘我擅长绘制如来的美妙法相。’大家问：‘现在要造像，需要什么东西？’他说：‘只要香泥就行了。应该放置在精舍之中，并点一盏灯照亮。我进去后，要紧闭房门，六个月后，才可以开门。’当时各位僧众，都按照他的吩咐去做。还剩下四个月，没满六个月，大家都很惊异，打开门去看，看见精舍内，佛像端庄地结跏趺坐，右脚放在上面，左手收敛，右手下垂，面向东方而坐，庄严肃穆，就像真的一样。佛像的座位高四尺二寸，宽一丈二尺。