English
English version He walked alone, unmatched, transcending the mundane, difficult to emulate. Having heard and received the Great Nirvana Sutra (Mahāparinirvāṇa Sūtra), he could uphold it after just one hearing. Later, studying the Vinaya (monastic rules), he no longer needed to learn it again. He was praised for his Dharani (total recall and retention), and people changed their views of him. He personally composed dozens of commentaries (义疏, yìshū), concise in wording yet far-reaching in meaning, profound in implication yet subtle in principle. Encountering Nirvana (the ultimate goal of Buddhist practice, the state of liberation from the cycle of birth and death), he would not change; undergoing trials, he would not lose his essence. During the Daming (dynasty name) era, there was a man who feigned wanting to embrace a beam, intending to commit an insolent act. The monk Sheng's (僧胜, Sēng Shèng) restraint was profound, his noble integrity stood firm like a wall. He sternly admonished the crowd, and the crowd handed him over to the authorities. He upheld the precepts purely, like protecting a bright pearl. At that time, the disciple of Dharma Master Tanbin (昙斌, Tán Bīn) of Zhuangyan Temple (庄严寺, Zhuāngyán Sì), the monk Zongxuanqu (僧宗玄趣, Sēng Zōngxuánqù), together guarded the Buddha hall, but due to negligence, theft occurred. A Bodhisattva's (enlightened being) necklace (璎珞, yīngluò) and a seven-treasure bathing vessel (七宝澡罐, qībāo zǎoguàn) were lost, and Tanbin's room, besides his robes and bowl, was empty, with nothing to defend against further loss. Grieved and saddened, he ceased lecturing and closed his door for three days. Monk Sheng announced to the four assemblies (比丘, Bhiksu (monks), 比丘尼, Bhikshuni (nuns), 优婆塞, Upasaka (male lay devotees), 优婆夷, Upasika (female lay devotees)) to prepare the necessary items within ten days. His virtuous influence and conduct were all like this. Emperor Wenhui of Qi (齐文惠帝, Qí Wénhuì Dì) heard of his reputation and treated him with refined courtesy, inviting him into the palace to lecture on various sutras. Prince Wenxuan of Jingling, Situ (司徒竟陵文宣王, Sītú Jìnglìng Wénxuān Wáng), revered him even more. Monk Sheng's aspiration was as firm as Zhennan gold, his heart as pure as snow. He formulated precepts for the nuns (尼众, nīzhòng), truly meeting the expectations of the people. The imperial decree still appointed him as the abbot of the temple, and the entire community loved and respected him as if serving a strict elder. He received the Bodhisattva precepts (菩萨戒, Púsà jiè) from Dharma Master Sengyuan (僧远, Sēng Yuǎn) of Dinglin Temple (定林寺, Dìnglín Sì). He often placed an incense burner beside his seat, and when Monk Sheng took incense, Sengyuan stopped him, saying, 'It has been a long time since fire was used.' The placed incense then emitted a rich fragrance, and everyone praised his solemn reverence, the outward manifestation of his response being thus. During the Yongming (era name) period, he held a Sangha (community) offering (圣僧斋, shèng sēng zhāi), focusing his mind in prayer, and suddenly heard the sound of finger-snapping and palms joining in the air, listening intently. Monk Sheng resided in the temple for thirty years, never attending feasts or visiting dignitaries. Monk Sheng always valued quiet places, focusing his mind in contemplation, so his good name spread far and wide. Emperor Wenhui specially increased his offerings, which were abundant day and night. He constructed buildings, and the entire temple became magnificent and splendid. Monk Sheng gave up his robes and bowl to build stone statues at Sheshan Temple (摄山寺, Shèshān Sì) for the seven emperors of the Song and Qi dynasties. In the tenth year of Yongming, he fell ill and suddenly saw golden chariots and jade palaces coming to welcome him. On the fifth day of the fourth month, he told his disciples, 'I am leaving today.' The disciples all wept. Then he took off his clothes, revealing his chest, on which there were Buddhist characters in cursive script, the characters clear, the color white, the appearance bright and lustrous. He passed away at noon on the eighth day, at the age of sixty-six, and was buried in Zhongshan (钟山, Zhōngshān). Emperor Wen (文帝, Wéndì) provided him with medicinal soup. -------------------------------------------------------------------------------- 凶事所须并宜官备也。 禅基寺僧盖尼传七
Chinese
僧盖。本姓田。赵国均仁人也。父宏梁天水太守。盖幼出家为僧志尼弟子住彭城华林寺。忘利养惔毁誉。永徽元年索虏侵州。与同学法进南游京室。住妙相尼寺。博听经律深究旨归。专修禅定惟日不足。寒暑不变衣裳。四时无新饮食。但资一菜中饭而已。受业于隐审二禅师。禅师皆叹其易悟。齐永明中。移止禅基寺。欲广弘观道。道俗咨访。更成纷动。乃别立禅房于寺之左。宴默其中。出则善诱谆谆不倦。齐竟陵文宣王萧子良。四时资给。虽已耆艾而志向不衰。终日清虚通夜不寐。年六十四。永明十一年卒也。时寺又有法延者。本姓许。高阳人也。精进有行业。亦以禅定显闻也。 青园东寺法全尼传八 法全本姓戴。丹阳人也。端庄好静雅勤定慧。初随宗瑗博综众经。后师审隐遍游禅观。昼则披文远思。夕则历观妙境。大乘奥典皆能宣讲。三昧秘门并为师匠。食但蔬菜衣止蔽形。训诱未闻奖成后学。听者修行功益甚众。寺既广大阅理为难。泰始三年众议欲分为二寺。时宝婴尼求于东面起立禅房更构灵塔。于是始分为东青园寺。升明二年婴卒。众既新分人望未缉。乃以全为寺主。于是大小爱悦情无纤介。年八十三。隆昌元年卒。时寺复有净练僧律慧 现代汉语译本：丧葬事宜所需之物，都应该由官府准备。 禅基寺僧人盖尼传第七 僧盖（Seng Gai）。本姓田，是赵国均仁人。他的父亲田宏担任天水太守。僧盖年幼时出家为僧，是志尼（Zhi Ni）的弟子，住在彭城华林寺。他不追求名利，也不在乎别人的赞扬或诋毁。永徽元年，索虏（Suo Lu，指北方少数民族）侵犯州境，他和同学法进（Fa Jin）一起南下前往京城，住在妙相尼寺。他广泛听闻经律，深入研究其要旨，专心修习禅定，总觉得时间不够用。无论寒暑，他的衣裳都不更换；一年四季，他的饮食都没有新的变化，只靠一菜一饭度日。他向隐（Yin）禅师和审（Shen）禅师学习，两位禅师都赞叹他容易领悟。齐永明年间，他移居到禅基寺，想要广泛弘扬观道，前来咨询的道俗之人络绎不绝。于是他在寺庙的左侧另外建立禅房，独自静默其中。出来后，他总是善于引导，谆谆教诲，从不厌倦。齐竟陵文宣王萧子良（Xiao Ziliang）每年都供给他的生活所需。虽然他已经年老，但志向没有衰退，整天保持清净虚无，通宵不眠。享年六十四岁，在永明十一年去世。当时寺里还有一位名叫法延（Fa Yan）的僧人，本姓许，是高阳人。他精进修行，有德行，也因为禅定而闻名。 青园东寺法全尼传第八 法全（Fa Quan），本姓戴，是丹阳人。她端庄娴静，喜爱安静，雅致勤奋，注重定慧的修习。起初跟随宗瑗（Zong Yuan）广泛学习各种经典，后来师从审隐（Shen Yin）遍游各地，修习禅观。白天研读经文，进行深入思考；晚上则体验各种微妙的境界。《大乘》的奥妙经典，她都能宣讲；三昧（Sanmei，佛教术语，指正定）的秘密法门，她都能作为师长传授。饮食只吃蔬菜，衣服只求蔽体。她训导后辈，奖励有成就的学人。听她教诲而修行的人，获得的益处非常多。因为寺庙广大，管理起来很困难，泰始三年，大家商议想要将寺庙分为两座。当时宝婴尼（Bao Ying Ni）请求在东面建造禅房，重新修建灵塔。于是开始分为东青园寺。升明二年，宝婴尼去世。寺庙刚刚分立，人心尚未安定，于是推举法全担任寺主。因此，无论大小都喜爱她，彼此之间没有丝毫隔阂。享年八十三岁，在隆昌元年去世。当时寺里还有净练（Jing Lian）、僧律（Seng Lu）、慧（Hui）等尼姑。
English
English version: All necessities for funeral affairs should be prepared by the government. Biography of Bhikkhuni Gaini of Chanji Monastery 7 Seng Gai (僧盖): His original surname was Tian, and he was a native of Junren in the Zhao kingdom. His father, Tian Hong, served as the Grand Administrator of Tianshui. Seng Gai became a monk at a young age, a disciple of Zhi Ni (志尼), residing at Hualin Monastery in Pengcheng. He forgot about the pursuit of profit and disregarded praise or slander. In the first year of Yonghui, the Suo Lu (索虏, referring to northern ethnic minorities) invaded the state, and he and his fellow student Fa Jin (法进) traveled south to the capital, residing at Miaoxiang Nunnery. He widely listened to the sutras and Vinaya, deeply studied their essence, and devoted himself to the practice of Chan meditation, always feeling that time was not enough. Regardless of the cold or heat, his clothes remained unchanged; throughout the four seasons, his diet had no new variations, relying only on one vegetable and one meal a day. He studied under Chan masters Yin (隐) and Shen (审), both of whom praised his ease of understanding. During the Yongming period of the Qi dynasty, he moved to Chanji Monastery, wanting to widely promote the path of contemplation. The Daoists and laity who came to consult him were endless. Therefore, he built a separate meditation room on the left side of the monastery, silently dwelling within. When he came out, he was always good at guiding, tirelessly teaching, never weary. Xiao Ziliang (萧子良), the Prince Wenxuan of Jingling of the Qi dynasty, provided for his needs every year. Although he was already old, his aspirations did not wane, maintaining purity and emptiness all day long, staying awake all night. He lived to the age of sixty-four and passed away in the eleventh year of Yongming. At that time, there was also a monk named Fa Yan (法延) in the monastery, whose original surname was Xu, a native of Gaoyang. He was diligent in practice, had virtuous conduct, and was also known for his Chan meditation. Biography of Bhikkhuni Faquan of Qingyuan Eastern Monastery 8 Faquan (法全): Her original surname was Dai, and she was a native of Danyang. She was dignified and quiet, loved tranquility, elegant and diligent, and focused on the practice of Samadhi (定) and Prajna (慧). Initially, she followed Zong Yuan (宗瑗), widely studying various scriptures. Later, she studied under Shen Yin (审隐), traveling extensively and practicing Chan contemplation. During the day, she studied the scriptures and engaged in deep thinking; in the evening, she experienced various subtle states. She was able to expound on the profound classics of the Mahayana, and she could teach the secret doors of Samadhi (三昧) as a master. She only ate vegetables and wore clothes only to cover her body. She trained and guided later generations, rewarding accomplished scholars. Those who listened to her teachings and practiced benefited greatly. Because the monastery was large and difficult to manage, in the third year of Taishi, everyone discussed wanting to divide the monastery into two. At that time, Bhikkhuni Bao Ying (宝婴尼) requested to build a meditation room on the east side and rebuild the spiritual pagoda. Thus, it began to be divided into Eastern Qingyuan Monastery. In the second year of Shengming, Bhikkhuni Bao Ying passed away. The monastery had just been divided, and people's hearts had not yet settled, so Faquan was elected as the abbess. Therefore, both young and old loved her, and there was no distance between them. She lived to the age of eighty-three and passed away in the first year of Longchang. At that time, there were also Bhikkhunis Jing Lian (净练), Seng Lu (僧律), and Hui (慧) in the monastery. -------------------------------------------------------------------------------- 形。并以学显名也。 普贤寺净晖尼传九
Chinese
净晖本姓杨。建康人也。志道专诚乐法翘恳。具戒之初从济瑗禀学。精思研求究大乘之奥。十腊之后便为宗匠。齐文惠帝竟陵文宣王莫不服膺。永明八年竟陵王请于第讲维摩经。后为寺主。二十余年。长幼崇奉如事父母。从为弟子者四百余人。年七十二。永明十年卒也。时寺又有僧要光净。并学行有闻也。 法音寺昙简尼传十 昙简。本姓张。清河人也。为法净尼弟子住寺。游学淮海弘宣正法。先人后己志在广济。以齐建元四年立法音精舍。禅思静默通达三昧。德声遐布功化自远。道俗敬仰盛修供施。时有慧明法师。深爱寂静。本住道林寺。永明时为文惠帝竟陵文宣王之所修饰。僧多义学累讲经论。去来諠动明欲去之。简以寺为施因移白山。更立草庵以蔽风雨。应时行乞。取给所资。常聚樵木。云营功德。以建武元年二月十八日夜。登此积薪引火自焚。舍生死身供养三宝。近村见火竞来赴救。及至简已迁灭。道俗哀恸声振山谷。即聚所余为立坟刹也。 法音寺净圭尼传十一 净圭。本姓周。晋陵人也。寓居建康县三世矣。圭幼而聪颖一闻多悟。性不狎俗早愿出家。父母怜之不违其志。为法净尼弟子住法音寺。德行纯邃经律博通。三业禅 现代汉语译本： 形，并以学问显扬名声。 普贤寺净晖尼传九 净晖，本姓杨，是建康人。她立志于佛道，专心诚恳，喜好佛法，非常渴望。受具足戒之初，跟随济瑗学习。她精思研求，深入探究大乘佛法的奥妙。十年之后，便成为宗师。齐文惠帝、竟陵文宣王都非常敬佩她。永明八年，竟陵王请她在自己的府邸讲《维摩经》。后来她成为寺院的住持，二十多年间，无论年长年幼都崇敬供奉她，如同对待父母一般。跟随她做弟子的有四百多人。永明十年去世，享年七十二岁。当时寺院里还有僧人要光、净，都以学问和德行闻名。 法音寺昙简尼传十 昙简，本姓张，是清河人。她是法净尼的弟子，住在寺院里。她游学于淮海一带，弘扬宣讲正法。先人后己，立志于广济众生。在齐建元四年，她建立了法音精舍。她禅思静默，通达三昧（Samadhi，佛教术语，指心神平静、专注的状态）。她的德行声名远播，功德教化自然而然地影响到远方。道俗之人都敬仰她，盛大地进行供养布施。当时有慧明法师，非常喜爱清静。原本住在道林寺，永明年间，道林寺被文惠帝、竟陵文宣王修缮。寺中僧人大多研究义理之学，经常讲经论道，来来往往非常喧闹，慧明想要离开。昙简于是将自己的寺院施舍给他，自己搬到白山，重新搭建草庵来遮蔽风雨。她随时随地乞食，以满足生活所需。她经常积聚柴火，说是为了营建功德。在建武元年二月十八日夜晚，她登上堆积的柴火，引火自焚，舍弃生死之身来供养三宝。附近的村民看到火光，争相前来救火。等到赶到时，昙简已经迁化灭度。道俗之人都哀恸不已，哭声震动山谷。于是将剩余的柴火聚集起来，为她建立了坟墓和佛塔。 法音寺净圭尼传十一 净圭，本姓周，是晋陵人。她寄居在建康县已经三代了。净圭从小就聪明颖悟，一听就能领悟很多道理。她天性不喜欢世俗之事，早早就立下出家的愿望。她的父母怜爱她，没有违背她的志向。她做法净尼的弟子，住在法音寺。她的德行纯正深邃，对经律非常通达。她身、口、意三业都修习禅定。