Chinese
大正藏第 50 册 No. 2063 比丘尼传 No. 2063 比丘尼传卷第一并序 大庄严寺释宝唱撰 晋洛阳竹林寺净检尼传一 伪赵建贤寺安令首尼传二 司州西寺智贤尼传三 弘农北岳妙相尼传四 建福寺康明感尼传五 北永安寺昙备尼传六 建福寺慧湛尼传七 延兴寺僧基尼传八 雒阳城东寺道馨尼传九 新林寺道容尼传十 司州西寺令宗尼传十一 简静寺支妙音尼传十二 何后寺道仪尼传十三 原夫贞心亢志奇操异节。岂惟体率由于天真。抑亦励景行于仰止。故曰希颜之士亦颜之俦。慕骥之马亦骥之乘。斯则风烈徽猷流芳不绝者也。是以握笔怀铅之客。将以贻厥方来。比事记言之士。庶其劝诫后世。故虽欲忘言斯不可已也。昔大觉应乎罗卫。佛日显于阎浮。三界归依四生向慕。比丘尼之兴发源于爱道。登地证果仍世不绝。列之法藏如日经天。自拘尸灭影双树匿迹。岁历蝉联陵夷讹紊。于是时浇信谤人或存亡。微言兴而复废者。不肖乱之也。正法替而复隆者。贤达维之也。像法东流净捡为首。绵载数百硕德系兴。善妙净圭。穷苦行之节。法辩僧果。尽禅观之妙。至若僧端僧基之 现代汉语译本 大正藏第五十册，编号2063，《比丘尼传》 编号2063 《比丘尼传》卷第一并序 大庄严寺释宝唱撰 晋洛阳竹林寺净检尼传一 伪赵建贤寺安令首尼传二 司州西寺智贤尼传三 弘农北岳妙相尼传四 建福寺康明感尼传五 北永安寺昙备尼传六 建福寺慧湛尼传七 延兴寺僧基尼传八 雒阳城东寺道馨尼传九 新林寺道容尼传十 司州西寺令宗尼传十一 简静寺支妙音尼传十二 何后寺道仪尼传十三 追溯那贞洁的心灵，高尚的志向，奇异的操守，卓越的节行，难道仅仅是天性使然吗？也是因为景仰前贤的德行而努力效仿。所以说，仰慕颜回（希颜之士）的人，也如同颜回一样；爱慕良马（慕骥之马）的人，也能像良马一样被驾驭。如此，美好的风尚和功绩才能流传不绝。因此，那些执笔著书的人，想要将这些事迹流传给后人；那些记录言行的人，希望以此劝诫后世。所以即使想要不再说什么，也是不可能的。从前，伟大的觉者（大觉，指佛陀）应化在罗卫国（罗卫，即迦毗罗卫国，Kapilavastu），佛陀的日光照耀在阎浮提（阎浮，Jambudvipa，指我们所居住的这个世界）。三界（三界，Trailokya，指欲界、色界、无色界）都归依佛法，四生（四生，Catur-yoni，指卵生、胎生、湿生、化生）都向往佛陀。比丘尼（比丘尼，Bhikkhuni，佛教女性出家众）的兴起，源于爱道（爱道，Mahaprajapati，指佛陀的姨母摩诃波阇波提）。登地证果的比丘尼，世代不绝。将她们的事迹列入法藏，如同太阳照耀天空一般。自从佛陀在拘尸那迦（拘尸，Kusinagara）涅槃，双树（双树，Sala Trees）隐没身影，岁月流逝，逐渐衰败混乱。在这个世风日下，诽谤盛行的时代，有人认为比丘尼的功绩或存或亡，精妙的佛法时兴时废，这是因为不贤之人扰乱了佛法。正法衰落之后又重新兴盛，这是因为贤达之人维护了佛法。像法时代（像法，Sad-dharma-pratirupaka，正法之后的佛教时期）向东流传，净检尼（净检尼）是最初的比丘尼。经历了数百年，许多有德之士相继出现。她们善良美好，纯洁如玉，穷尽苦行的节操；她们精通佛法，辩才无碍，证得僧果，穷尽禅观的奥妙。至于僧端（僧端），僧基（僧基）等比丘尼……
English
English version Taisho Tripitaka Volume 50, No. 2063, Biographies of Bhikkhunis No. 2063 Biographies of Bhikkhunis, Volume 1, with Preface Composed by Shramana Baochang of Dazhuangyan Monastery Biography of Bhikkhuni Jingjian of Zhulin Monastery in Luoyang, Jin Dynasty (1) Biography of Bhikkhuni An Lingshou of Jianxian Monastery in Pseudo-Zhao (2) Biography of Bhikkhuni Zhixian of the Western Monastery in Sizhou (3) Biography of Bhikkhuni Miaoxiang of Northern Yue in Hongnong (4) Biography of Bhikkhuni Kangminggan of Jianfu Monastery (5) Biography of Bhikkhuni Tanbei of Northern Yong'an Monastery (6) Biography of Bhikkhuni Huizhan of Jianfu Monastery (7) Biography of Bhikkhuni Sengji of Yanxing Monastery (8) Biography of Bhikkhuni Daoxin of the Eastern Monastery in Luoyang City (9) Biography of Bhikkhuni Daorong of Xinlin Monastery (10) Biography of Bhikkhuni Lingzong of the Western Monastery in Sizhou (11) Biography of Bhikkhuni Zhi Miaoyin of Jianjing Monastery (12) Biography of Bhikkhuni Daoyi of Hehou Monastery (13) Indeed, a chaste heart, lofty aspirations, extraordinary conduct, and exceptional integrity—are these solely due to innate nature? They are also the result of striving to emulate the virtues of those admired. Thus, it is said that those who admire Yan Hui (Xiyan zhi shi) are like Yan Hui himself; those who admire fine horses (Muji zhi ma) can be ridden like fine horses. In this way, admirable customs and achievements can be passed down without end. Therefore, those who hold the pen and write books wish to pass these deeds on to future generations; those who record words and actions hope to encourage posterity. So even if one wishes to say nothing more, it is impossible to stop. In the past, the Great Awakened One (Dajue, referring to the Buddha) responded to the world in Kapilavastu (Kapilavastu), and the sunlight of the Buddha illuminated Jambudvipa (Jambudvipa, referring to the world we live in). The Three Realms (Trailokya, referring to the Desire Realm, Form Realm, and Formless Realm) all take refuge in the Buddha's teachings, and the Four Kinds of Birth (Catur-yoni, referring to birth from eggs, wombs, moisture, and transformation) all yearn for the Buddha. The rise of Bhikkhunis (Bhikkhuni, Buddhist nuns) originated with Mahaprajapati (Mahaprajapati, Buddha's aunt). Bhikkhunis who attained the stages of enlightenment and realized the fruits of practice have continued uninterrupted through the generations. Listing their deeds in the Dharma treasury is like the sun shining in the sky. Since the Buddha entered Nirvana in Kusinagara (Kusinagara) and the Sala Trees (Sala Trees) concealed their forms, as years passed, there was gradual decline and confusion. In this era of declining morals and prevalent slander, some believe that the merits of Bhikkhunis either exist or are lost, and the subtle teachings of the Dharma sometimes flourish and sometimes decline—this is because of the disruption caused by the unvirtuous. When the Proper Dharma declines and then flourishes again, it is because of the virtuous who uphold it. As the Semblance Dharma Age (Sad-dharma-pratirupaka, the period of Buddhism after the Proper Dharma Age) flowed eastward, Bhikkhuni Jingjian (Jingjian) was the first. Over hundreds of years, many virtuous individuals arose in succession. They were kind and beautiful, pure as jade, and exhausted the principles of ascetic practice; they were proficient in the Dharma, eloquent and unhindered, attained the fruits of monasticism, and exhausted the wonders of Chan contemplation. As for Bhikkhuni Sengduan (Sengduan), Bhikkhuni Sengji (Sengji), and others... --------------------------------------------------------------------------------
Chinese
立志贞固。妙相法全之弘震旷远。若此之流往往间出并渊深岳跱金声玉振。实惟叔叶之贞干季绪之四依也而年代推移清规稍远。英风将范于千载。志业未集乎方册。每怀慨叹。其岁久矣。始乃博采碑颂广搜记集。或讯之博闻。或访之故老。诠序始终为之立传。起晋升平讫梁天监。凡六十五人。不尚繁华务存要实。庶乎求解脱者勉思齐之德。而寡见庸疏。或有遗漏。博雅君子箴其阙焉。 晋竹林寺净捡尼传一 净捡。本姓仲。名令仪。彭城人也。父诞武威太守。捡少好学早寡家贫。常为贵游子女教授琴书。闻法信乐莫由咨禀。后遇沙门法始经道通达。晋建兴中于宫城西门立寺。捡乃造之。始为说法。捡因大悟。念及强壮以求法利。从始借经遂达旨趣。他日谓始曰。经中云。比丘比丘尼。愿见济度。始曰。西域有男女二众。此土其法未具。捡曰。既云比丘比丘尼。宁有异法。始曰。外国人云。尼有五百戒便应是异。当为问和上。和尚云。尼戒大同细异。不得其法必不得授。尼有十戒得从大僧受。但无和上尼无所依止耳。捡即剃落从和上受十戒。同其志者二十四人。于宫城西门共立竹林寺。未有尼师。共咨净捡。过于成德和上者西域沙门智山也。住罽宾国。宽和有智思雅习禅诵。晋永嘉末来达中夏。分卫自资语 现代汉语译本： 树立坚定不移的志向。微妙的佛法，其弘扬震动旷远。像这样的人才往往不时出现，他们学识渊博如深渊，德行端庄如山岳，言辞如金玉般铿锵有力。他们实在是后辈学习的楷模，是继承前人事业的依靠。然而随着年代的推移，清规戒律逐渐疏远。他们的英风将成为后世的典范，但他们的志向和事业尚未被记录在书籍中。每每想到这些，我都深感慨叹。因此，我广泛搜集碑文和记录，或者向博学之人请教，或者向年长的知情人寻访，详细叙述他们的生平事迹，为他们立传。从晋朝的升平年间到梁朝的天监年间，共记录了六十五人。不追求华丽的辞藻，务求内容的真实。希望求解脱的人能够努力学习他们的德行。但我才疏学浅，或许有所遗漏，希望博学的君子能够指出我的不足之处。 《晋竹林寺净捡尼传》第一 净捡（Jingjian，人名），俗姓仲（Zhong，姓氏），名令仪（Lingyi，人名），是彭城（Pengcheng，地名）人。她的父亲仲诞（Zhong Dan，人名）曾任武威太守。净捡年少时就好学，早年守寡，家境贫寒。她经常为贵族人家的子女教授琴棋书画。她听闻佛法后非常信奉和喜爱，但苦于没有途径请教。后来遇到沙门法始（Fashi，人名），他精通道理，在晋朝建兴年间于宫城西门建立了寺庙。净捡于是前去拜访他。法始为她说法，净捡因此大彻大悟。她考虑到自己身强力壮，应该努力求法以获得利益，于是向法始借阅佛经，最终领悟了佛法的旨趣。有一天，她对法始说：‘经书中说，比丘（Biqiu，男性出家人）和比丘尼（Biqiuni，女性出家人）都希望得到济度。’法始说：‘西域有男女两种僧众，但我们这里还没有完备的尼众制度。’净捡说：‘既然经书中提到了比丘和比丘尼，难道还有不同的戒律吗？’法始说：‘外国人说，比丘尼有五百条戒律，应该是有所不同。我应该去问问和上（heshang，对僧人的尊称）。’和上说：‘比丘尼的戒律大体相同，但细节上有所不同。如果没有得到正确的传授，就一定不能授予。比丘尼可以受十戒，可以从大僧（daseng，指比丘僧团）那里接受。但如果没有和上尼（heshangni，尼僧的领导者），就没有所依止。’净捡于是剃度出家，从和上那里接受了十戒。与她志同道合的有二十四人。她们在宫城西门共同建立了竹林寺。当时还没有尼师，她们一起向净捡请教。比净捡更有德行的和上是西域沙门智山（Zhishan，人名）。他住在罽宾国（Jibin Guo，地名，古代西域国家）。他宽厚平和，有智慧，思维文雅，精通禅定和诵经。晋朝永嘉末年来到中原，靠乞食为生，言语...
English
English version: To establish a steadfast and unwavering aspiration. The subtle Dharma, its propagation resonates far and wide. Such talents emerge from time to time, their knowledge profound as an abyss, their virtue upright as a mountain, their words as resounding as gold and jade. They are truly models for later generations to learn from, and a reliance for inheriting the undertakings of their predecessors. However, as time passes, the pure precepts gradually become distant. Their heroic spirit will become a model for thousands of years, but their aspirations and undertakings have not yet been recorded in books. Every time I think of this, I feel deeply saddened. Therefore, I have extensively collected inscriptions and records, or consulted with learned individuals, or inquired from knowledgeable elders, to narrate their life stories in detail and write biographies for them. From the Shengping era of the Jin Dynasty to the Tianjian era of the Liang Dynasty, a total of sixty-five people are recorded. Not pursuing ornate language, but striving for the truthfulness of the content. Hoping that those who seek liberation can strive to learn from their virtues. But I am of limited talent and shallow knowledge, and there may be omissions. I hope that learned gentlemen will point out my shortcomings. Biography of Nun Jingjian of Zhulin Temple in Jin Dynasty, Part 1 Jingjian (Jingjian, personal name), whose lay surname was Zhong (Zhong, surname) and given name was Lingyi (Lingyi, personal name), was a native of Pengcheng (Pengcheng, place name). Her father, Zhong Dan (Zhong Dan, personal name), once served as the governor of Wuwei. Jingjian was fond of learning from a young age, widowed early, and her family was poor. She often taught music, chess, calligraphy, and painting to the children of noble families. After hearing about the Dharma, she deeply believed in and loved it, but she had no way to ask for guidance. Later, she met the Shramana Fashi (Fashi, personal name), who was well-versed in the principles, and established a temple at the west gate of the palace city during the Jianxing era of the Jin Dynasty. Jingjian then went to visit him. Fashi preached the Dharma to her, and Jingjian thus had a great enlightenment. Considering that she was strong and should strive to seek the Dharma for benefit, she borrowed scriptures from Fashi and eventually understood the essence of the Dharma. One day, she said to Fashi: 'The scriptures say that both Bhikshus (Biqiu, male renunciants) and Bhikshunis (Biqiuni, female renunciants) hope to be delivered.' Fashi said: 'There are two kinds of Sangha, male and female, in the Western Regions, but we do not yet have a complete Bhikshuni system here.' Jingjian said: 'Since the scriptures mention both Bhikshus and Bhikshunis, are there different precepts?' Fashi said: 'Foreigners say that Bhikshunis have five hundred precepts, which should be different. I should ask the Upadhyaya (heshang, a respectful term for a monk).’ The Upadhyaya said: 'The precepts of Bhikshunis are largely the same, but different in details. If they have not received the correct transmission, they must not be ordained. Bhikshunis can receive the ten precepts and can receive them from the Mahasangha (daseng, referring to the Bhikshu Sangha). But without an Upadhyayani (heshangni, the leader of the Bhikshunis), there is no one to rely on.' Jingjian then shaved her head and became a renunciant, receiving the ten precepts from the Upadhyaya. There were twenty-four people who shared her aspirations. They jointly established Zhulin Temple at the west gate of the palace city. At that time, there was no Bhikshuni leader, and they all asked Jingjian for guidance. The Upadhyaya who was more virtuous than Jingjian was the Shramana Zhishan (Zhishan, personal name) from the Western Regions. He lived in Jibin (Jibin Guo, place name, an ancient country in the Western Regions). He was kind and peaceful, intelligent, refined in thought, and proficient in meditation and chanting. He came to the Central Plains at the end of the Yongjia era of the Jin Dynasty, living by begging for food, and his words... --------------------------------------------------------------------------------