English
English version: The Master (Vasubandhu) said, 'I wish to remain in this body, waiting to see Maitreya (Císhì, the future Buddha).' Avalokiteśvara (Guānzìzài Púsà, the Bodhisattva of Compassion) sent a deity to invite me, fulfilling my wish, perhaps through divine power. The deity then imparted a secret formula and said, 'Within this rock, there is an Asura palace (Ā sù luò gōng, Asura, formerly translated as Āxiūluó, meaning non-heavenly being). If you pray according to the Dharma, the stone wall should open. Once it opens, enter inside, and you can wait to see Maitreya.' The Master said, 'Living in seclusion without sight, how can I know when the Buddha will appear?' The deity said, 'When Maitreya appears in the world, I will inform you.' The Master accepted the command and diligently recited the mantra. After another three years, initially without any different thoughts, he struck the stone wall with mustard seeds that had been blessed with a mantra, and it suddenly opened wide. At that time, hundreds of thousands of people watched, forgetting to return. The Master stepped across the threshold and told the crowd, 'I have been praying for a long time, waiting to see Maitreya. The sacred spirit has alerted and blessed me, and my great vow has been fulfilled. You should enter here and witness the Buddha's appearance together.' Those who heard were frightened and scared, and no one dared to enter, thinking it was a den of poisonous snakes, fearing for their lives. After repeated exhortations, only six people followed him inside. The Master turned back to thank them, and the crowd then entered leisurely. Once they had entered, the stone wall closed again, and everyone was filled with panic and regret, regretting their previous words (Āxiūluò, formerly called Asura, here translated as non-heavenly being). The Dhyana Master Buddhabhadra Buddhabhadra (Fótuóbátuóluó, meaning 'Awakened Worthy'), whose original surname was Shi, was a native of Kapilavastu, a descendant of King Ganlufan. He was learned in many scriptures and well-versed in many teachings. He was renowned for his expertise in dhyana and vinaya from a young age. He often traveled with his fellow student Saṅghadatta (Sēngqié dáduō) to the country of Kashmir, where they lived together for many years. Although Datta admired his talent and intelligence, he had not fully understood him. Later, while meditating in a closed room, he suddenly saw Xian (Buddhabhadra) arrive and asked in surprise where he had come from. Xian replied, 'I briefly went to Tushita Heaven to pay respects to Maitreya (Mílè).' After speaking, he disappeared. Datta knew that he was a sage but had not fathomed his depth. Later, he repeatedly saw Xian manifest supernatural powers, so he respectfully inquired and learned that he had attained the Anāgāmin fruit (Ānàhán guǒ, the fruit of non-returning). The Master Deva Deva (Déguāng Lùnshī) of Matipuraka (Mòdǐ bǔ luó guó) in Central India (Zhōng Tiānzhú) was outstanding from a young age and quick-witted when he grew up. He was widely read, had a strong memory, was learned, and had extensive knowledge. He originally studied Mahayana Buddhism. -------------------------------------------------------------------------------- 。未穷玄奥。因览毗婆沙论。退业而学小乘。作数十部论。破大乘纲纪。制俗书数十余部。非斥先进。所作典论。覃思佛经。十数不决。研精虽久。疑情未除。时有天军罗汉。往来兜史多天。德光愿见慈氏。决疑请益。天军以神通力。接上天宫。既见慈氏。长揖不礼。天军谓曰。慈氏菩萨。次绍佛位。何乃自高。敢不致敬。方欲受业。如何不屈。德光对曰。尊者此言。诚为指诲。然我出家弟子。慈氏菩萨。受天福乐。非出家之侣。而欲作礼。恐非所宜。菩萨知其我慢心固。非闻法器。往来三返。不得决疑。更请天军。重欲觐礼。天军恶其我慢。懱而不对。德光既不遂心。便起恚恨。即趣先林。修发通定。我慢未除。不时证果。 道法禅师 法。姓曹。炖煌人。弃家入道。专精禅业。亦时行神咒。后游城都。王休之。费铿之。请为兴乐香积二寺主。训众有法。常行分卫。不受别请及僧食。乞食所得。常减其分。以施虫鸟。每夕辄脱衣露坐。以饲蚊虻。如此者。累年。后入定。见弥勒放䐡中光。照三涂苦报。于是深加笃励。常坐不卧。元徽二年。于定中灭度。平坐绳床。貌如恒日(分卫。即乞食也)。 慧览禅师 览姓成。酒泉人。曾游西域。顶戴佛钵。仍于罽宾。从达摩比丘。咨受禅要。达摩 { "translations": [ "现代汉语译本：德光法师：", "德光法师未能穷尽佛法的玄妙深奥之处，于是阅读《毗婆沙论》，放弃大乘佛法的修习，转而学习小乘佛法。他撰写了数十部论著，用来破斥大乘佛法的纲纪，还创作了数十部世俗书籍，并非为了否定前人的成就。他所作的典籍论述，深入思考佛经，有十几个问题无法决断。虽然研究精深持久，但疑虑之情始终未能消除。当时有天军罗汉往来于兜率天（Tushita Heaven，欲界天之一，弥勒菩萨所在之处），德光希望能够见到慈氏菩萨（Maitreya，即弥勒菩萨），以解决疑惑，请求指教。天军以神通力，将他接引到天宫。见到慈氏菩萨后，德光只是长作一揖，不行跪拜之礼。天军责备他说：‘慈氏菩萨，是未来将要继承佛位的人，为何如此自高自大，竟敢不致敬？你想要接受他的教诲，怎么能不屈服呢？’德光回答说：‘尊者您说的话，确实是指教。但我作为出家弟子，慈氏菩萨享受天上的福乐，并非出家之侣，如果要我向他作礼，恐怕不太合适。’菩萨知道他我慢之心坚固，不是能够听闻佛法的器皿，往返三次，都未能解决他的疑惑。德光再次请求天军，希望能够重新觐见礼拜。天军厌恶他的我慢，轻蔑而不予回应。德光未能如愿，便心生嗔恨，于是回到先前的林中，修习禅定。但由于我慢未能消除，最终未能及时证得果位。", "", "道法禅师：", "道法禅师，姓曹，是敦煌人。他舍弃家庭，出家入道，专心精进于禅定修行，也时常施行神咒。后来游历到成都，王休之、费铿之请他担任兴乐寺和香积寺的住持。他教导僧众有方法，经常实行分卫（Pindapata，即乞食），不接受特别的邀请以及僧众的供养。乞食所得的食物，常常减少自己的份额，用来施舍给虫鸟。每天晚上，他都会脱掉衣服，裸露身体而坐，用来喂养蚊虻。像这样持续了多年。后来入定，见到弥勒菩萨从眉间放出光明，照亮三涂（Three Wretched Realms，地狱、饿鬼、畜生）的苦报。于是更加坚定地努力修行，常常坐禅而不卧睡。元徽二年（474年），在禅定中圆寂，端坐于绳床上，容貌如往常一样。（分卫，就是乞食的意思）。", "", "慧览禅师：", "慧览禅师，姓成，是酒泉人。他曾经游历西域，头顶着佛钵。并在罽宾（Kashmir），向达摩比丘请教禅定的要义。达摩...", "", "", "english_translations": [ "English version: Master Deguang:", "Master Deguang was unable to fully grasp the profound mysteries of Buddhism, so he studied the *Vibhasa-sastra*, abandoned the practice of Mahayana Buddhism, and turned to the study of Hinayana Buddhism. He wrote dozens of treatises to refute the tenets of Mahayana Buddhism, and also created dozens of secular books, not to deny the achievements of his predecessors. The canonical discussions he made delved deeply into the Buddhist scriptures, and he could not resolve more than a dozen questions. Although his research was profound and lasting, his doubts were never eliminated. At that time, there were *Arhats* of the heavenly army traveling to and from Tushita Heaven (Tushita Heaven, one of the heavens of the desire realm, where Maitreya Bodhisattva resides). Deguang hoped to see Maitreya Bodhisattva (Maitreya), in order to resolve his doubts and ask for guidance. The heavenly army used its supernatural powers to lead him to the heavenly palace. After seeing Maitreya Bodhisattva, Deguang only made a long bow and did not kneel in worship. The heavenly army rebuked him, saying, 'Maitreya Bodhisattva is the one who will inherit the Buddha's position in the future. Why are you so arrogant and dare not pay your respects? You want to receive his teachings, how can you not submit?' Deguang replied, 'Venerable one, your words are indeed instructive. But as a monastic disciple, Maitreya Bodhisattva enjoys the blessings of heaven and is not a monastic companion. If I were to pay homage to him, I am afraid it would not be appropriate.' The Bodhisattva knew that his arrogance was firm and that he was not a vessel capable of hearing the Dharma. After going back and forth three times, he was unable to resolve his doubts. Deguang once again asked the heavenly army, hoping to be able to re-enter and pay homage. The heavenly army hated his arrogance and despised him without responding. Deguang was unable to get his wish, and resentment arose in his heart. So he returned to the previous forest and practiced meditation. But because his arrogance was not eliminated, he ultimately failed to attain enlightenment in time.", "", "Zen Master Daofa:", "Zen Master Daofa, whose surname was Cao, was from Dunhuang. He abandoned his family, entered the monastic life, and devoted himself to the practice of meditation. He also often practiced divine mantras. Later, he traveled to Chengdu, where Wang Xiuzhi and Fei Kengzhi invited him to serve as the abbot of Xingle Temple and Xiangji Temple. He had methods for teaching the monks and often practiced *Pindapata* (alms-begging), not accepting special invitations or the offerings of the monks. He often reduced his share of the food obtained from begging and used it to give to insects and birds. Every night, he would take off his clothes and sit naked, using his body to feed mosquitoes and gnats. He continued like this for many years. Later, he entered meditation and saw Maitreya Bodhisattva emit light from his brow, illuminating the suffering of the Three Wretched Realms (Three Wretched Realms, hell, hungry ghosts, animals). So he became more determined to practice diligently, often sitting in meditation without sleeping. In the second year of Yuanhui (474 AD), he passed away in meditation, sitting upright on a rope bed, his appearance as usual. (*Pindapata* means alms-begging).", "", "Zen Master Huilan:", "Zen Master Huilan, whose surname was Cheng, was from Jiuquan. He once traveled to the Western Regions, carrying the Buddha's alms bowl on his head. And in Kashmir, he asked the *bhiksu* (monk) Dharma for the essentials of meditation. Dharma..." ] } --------------------------------------------------------------------------------
Chinese
曾入定。往兜率天。从弥勒受菩萨戒。后以戒法授览。还至于填国。复以戒法授彼方诸僧。乃归东土。宋文帝。请住钟山定林寺。孝武帝起中兴寺。复敕令京邑禅僧。皆随踵受业。 智严法师 严。西凉州人。弱冠出家。便以精勤著名。衲衣宴坐。蔬食永岁。志欲广求经诰。遂周流西国。咨受禅法功逾十载。请佛䭾䟦陀禅师东归。传法东土。元嘉四年。共沙门宝云。译出宝曜。广博严净。西天王等经。严昔未出家时。尝受五戒。有少亏犯。后入道受具足。常疑不得戒。每以为惧。积年禅观。而不能自了。遂更泛海。重到天竺。咨诸明达。值罗汉比丘。具以事问罗汉。罗汉不敢判决。乃为严入定。往兜率宫咨弥勒。弥勒答云。得戒。严大喜。于是步归。至罽宾。无疾而化。年七十八。 华手比丘 魏文帝三年。内敕设无遮大会。魏帝敕问。此土僧尼。得戒源由。有何证验。诸大德等。皆不能答。于时即有比丘。请向西国。问圣人。得戒源由。发足长安。到于天竺。见一罗汉。启曰。震旦僧尼。得戒以不。罗汉答曰。我是小圣。不知得否。汝在此住。吾为汝上升兜率。奉问弥勒世尊。得不得来报。即便入定。向兜率天。具问前事。弥勒答曰。僧尼并得戒讫。仍请证验。弥勒即取金花云。若边地僧 现代汉语译本：他曾经入定，前往兜率天（佛教欲界第四层天），从弥勒（未来佛）处接受菩萨戒。之后将戒法传授给慧览（人名），返回于阗国（古国名，今新疆和田一带）。又将戒法传授给那里的僧侣，然后回到东土（中国）。宋文帝（刘义隆，407年-453年，南朝宋皇帝，元嘉（424年-453年）年间在位）请他住在钟山定林寺。孝武帝（刘骏，430年-464年，南朝宋皇帝，孝建（454年-456年）、大明（457年-464年）年间在位）兴建中兴寺，又敕令京城的所有禅僧，都跟随他学习。 智严法师 智严（人名），西凉州（古代行政区划，约今甘肃武威一带）人。年轻时出家，就以精进勤奋闻名。身穿衲衣，静坐禅修，吃素度日。立志广泛寻求经书典籍，于是周游西域各国，请教禅法，历时超过十年。他邀请佛驮跋陀（觉贤，意为‘觉’）禅师东归，传播佛法到东土。元嘉（424年-453年）四年，与沙门（出家修道者）宝云（人名）一起，翻译出《宝曜经》、《广博严净经》、《西天王经》等。智严以前未出家时，曾经受过五戒，但有少许违犯。后来出家受具足戒（比丘、比丘尼所受的戒律），常常怀疑自己是否真正得戒，为此非常担忧。多年禅修观想，却不能自己明白。于是再次泛海，重到天竺（印度），请教各位明达之士。遇到一位罗汉比丘（阿罗汉，断绝一切烦恼，达到最高修行果位的人），详细地将事情询问罗汉。罗汉不敢判决，于是为智严入定，前往兜率宫请教弥勒。弥勒回答说：‘得（戒）’。智严非常高兴。于是步行返回，到达罽宾（古国名，约今克什米尔一带），无疾而终，享年七十八岁。 华手比丘 魏文帝（曹丕，187年-226年，三国时期魏国开国皇帝，黄初（220年-226年）年间在位）三年，朝廷下令举办无遮大会（不分贵贱、僧俗，平等施舍的法会）。魏文帝敕令询问：‘此土（中国）僧尼，得戒的源头和由来，有什么证据可以验证？’各位大德都不能回答。当时就有一位比丘（出家男众），请求前往西国（印度），询问圣人，得戒的源头和由来。从长安（今陕西西安）出发，到达天竺。见到一位罗汉，禀告说：‘震旦（中国）的僧尼，是否得戒？’罗汉回答说：‘我是小圣，不知道是否得戒。你在这里住下，我为你上升到兜率天，请问弥勒世尊，是否得戒，然后回来禀报。’随即入定，前往兜率天，详细询问之前的事情。弥勒回答说：‘僧尼都已经得戒完毕。’（罗汉）仍然请求验证。弥勒就取来金花说：‘如果边地（指中国）的僧