English
English version: The Emperor rebuilt Jishan Monastery outside Dongtian suburb. All the nuns were moved back to Jishan, while Futian Monastery was separately arranged for the foreign monk Arli (Arli). In the palace, they continued to support those who were good at reciting mantras. Since Nun Xu moved back to Jishan Monastery, the Emperor had not entered her residence for several years. At that time, both inside and outside the court respected this nun very much, and often persuaded her to visit the inner palace temporarily. Lady Zhu wanted to build a meditation hall and sent someone to consult the nun first. The nun said it was very good. 'This poor nun is old and weak, and really hopes to enter the palace to bid farewell to all the ladies and mistresses.' After entering the meditation hall, she asked for paper and pen herself after the meditation hall was completed and wrote a poem saying: 'The world may not know, call me old Zhou. Suddenly invited for seven days, the meditation hall cannot rest.' (Later there were ten more words of farewell, which I have now forgotten.) After writing the poem, she talked and laughed, interacting with people, not at all like her usual arrogant self. So she explained in detail the reason for leaving, saying: 'This departure from the monastery is a final farewell. I am old and weak and can no longer enter the palace.' At that time, her body was very healthy. More than a month after leaving the monastery, she said she was sick, no different from her usual slight discomfort, and then she passed away. That was on the twentieth day of the eleventh month of the first year of Yongyuan, at the age of sixty-nine. Zhou She wrote a preface and eulogy for her. There was also Nun Desheng, who shared her virtue and interests, and was her Dharma relative, practicing the Dharma, learning contemplation, and personally receiving her teachings. Biography of Nun Chaoming of Qiming Monastery in Qiantang, Thirteenth Nun Chaoming's original surname was Fan, and she was from Qiantang. Her father was a student of the Imperial College in his early years, and his family had believed in Buddhism for generations. Chaoming was intelligent and had great aspirations since she was a child. She read the Five Classics, was proficient in literature, and was upright and courteous, and was respected both inside and outside the court. When she was twenty-one years old, her husband died, and she remained a widow. Some neighbors wanted to marry her as their sister-in-law, but she vowed not to agree. So she became a nun and lived in Chongyin Monastery. Her understanding of the principles of Buddhism was clear and thorough. Hearing that Dharma Master Tanzheng of Beizhang Monastery in Wuxian was diligent and assiduous in his practice, she went to him to receive the full precepts. Later, she went to Tushan to listen to Dharma Master Huiji's lectures on various Buddhist scriptures, and thus became proficient in the meaning of the scriptures. She remembered everything she heard once, and nothing was forgotten after she left. The scholars and people of the Sanwu region, both inside and outside the court, respected her very much. Soon she returned to Qiantang and moved to Qiming Monastery. She passed away in the fifth year of Jianwu, at the age of sixty-plus. At that time, there was also Nun Fazang, who was also famous for her learning and conduct. --------------------------------------------------------------------------------
Chinese
昙勇者。昙简尼之姊也。为性刚直不随物以倾动。常以禅律为务。不以衣食经怀。憩法音精舍。深悟无常高崇我乐。以建武元年随简同移白山。永元三年二月十五日夜积薪自烧以身供养。当时闻见咸发道心。共聚遗烬以立坟刹云。 剡齐兴寺德乐尼传十五 德乐。本姓孙。毗陵人也。高祖毓晋豫州刺史。乐生而口有二牙。及长常于闇室不假灯烛了了能见。愿乐离俗。父母爱惜而不敢遮。至年八岁许。其姊妹同时入道。为晋陵光尼弟子。具足以后并游学京师。住南永安寺。笃志精勤以昼继夜。穷研经律言谈典雅。宋文帝善之。元嘉七年外国沙门求那跋摩。宋大将军立王园寺(在枳园寺路北也)请移住焉。到十一年有师子国比丘尼十余人至。重从僧伽跋摩受具足戒。至二十一年。同寺尼法净昙览。染孔熙先谋人。身穷法毁坏寺舍。诸尼离散。德乐移憩东青园。乐咨请深禅穷究妙境。及文帝崩。东游会稽。止于剡之白山照明精舍。学众云集从容教授。道盛东南矣。齐永明五年陈留阮俭笃信士也。舍所居宅立齐兴精舍。乐纲纪大小悦服远近钦风。皆愿依止。徒众二百余人。不聚䞋施岁建大讲。僧尼不限平等资供。年八十一。永元三年卒剡。有僧茂尼。本姓王。彭城人也。节食单蔬勤苦为业。用其䞋遗纪竹园 现代汉语译本： 昙勇：昙简尼的姐姐。天性刚强正直，不随波逐流。常以禅定和戒律为修行要务，不为衣食担忧。住在法音精舍，深刻领悟无常的道理，崇尚真我之乐。建武元年，跟随简尼一同迁往白山。永元三年二月十五日夜，堆积柴火自焚，以身供养。当时所见所闻者都发起了修道之心，共同收集她的遗骸灰烬，建造坟墓和佛塔。 剡齐兴寺德乐尼传十五 德乐：本姓孙，毗陵人。高祖孙毓是晋朝的豫州刺史。德乐出生时口中有两颗牙齿。长大后，即使在黑暗的房间里，不用灯烛也能看得清楚。她心愿出家修行，但父母因为疼爱而不忍阻拦。到八岁时，父母允许她和她的姐妹一同出家。她拜晋陵光尼为师。受具足戒后，便到京师游学，住在南永安寺。她专心致志，勤奋刻苦，以白天接续夜晚地学习，深入研究经律，言谈典雅。宋文帝很赞赏她。元嘉七年，外国沙门求那跋摩，宋大将军为他在王园寺（在枳园寺路北）建立寺庙，请德乐前去居住。元嘉十一年，有十多位来自师子国的比丘尼来到这里，德乐重新从僧伽跋摩那里接受了具足戒。元嘉二十一年，同寺的尼姑法净和昙览，因为牵涉孔熙先的谋反案，自身难保，佛法被毁坏，寺庙也被破坏，众尼四处离散。德乐迁居到东青园。德乐请教深奥的禅法，穷究微妙的境界。等到文帝驾崩后，她东游到会稽，住在剡县的白山照明精舍。学众云集，她从容不迫地教授佛法，佛法在东南地区兴盛起来。齐永明五年，陈留人阮俭是一位笃信佛教的居士，捐出自己居住的宅院，建立了齐兴精舍。德乐管理寺院的大小事务，使远近的人都心悦诚服，钦佩她的风范，都愿意依止她。她的徒众有二百多人。她不积聚财物，每年都举办大型讲经活动，僧尼不分彼此，平等地接受供养。享年八十一岁，永元三年在剡县去世。有一位僧茂尼，本姓王，彭城人。她节俭饮食，只吃简单的蔬菜，勤劳刻苦地修行。用她积攒的财物来修缮竹园。
English
English version: Tanyong (name): She was the sister of Tan Jiani (name). By nature, she was strong, upright, and not swayed by external influences. She always focused on meditation and discipline as her practice, not worrying about clothing and food. She resided at the Fayin Vihara (Dharma Sound Pure Abode), deeply understanding the impermanence of things and valuing the joy of true self. In the first year of Jianwu (era name), she moved to Baishan (White Mountain) with Jiani. On the night of the fifteenth day of the second month in the third year of Yongyuan (era name), she piled up firewood and self-immolated as an offering. Those who saw and heard of this at the time all developed a desire for enlightenment, and together they collected her remains and ashes to build a tomb and stupa. Biography of Nun Dele of Qixing Temple in Shan, Fifteen Dele (name): Her original surname was Sun, and she was from Piling (place name). Her great-grandfather, Sun Yu (name), was the governor of Yuzhou (place name) in the Jin Dynasty. Dele was born with two teeth in her mouth. When she grew up, she could see clearly in dark rooms without the need for lamps or candles. She wished to leave the secular life, but her parents loved her and could not bear to stop her. At the age of eight, her parents allowed her and her sisters to become nuns. She became a disciple of Nun Guang of Jinling (place name). After receiving the full precepts, she traveled to the capital to study, residing at the Nanyong'an Temple (South Yong'an Temple). She was dedicated and diligent, studying day and night, deeply researching the sutras and precepts, and her speech was elegant. Emperor Wen of the Song Dynasty admired her. In the seventh year of Yuanjia (era name), the foreign monk Gunabhadra (name), and the Grand General of Song established Wangyuan Temple (King's Garden Temple, located north of Zhiyuan Temple Road) for him, and invited Dele to reside there. In the eleventh year of Yuanjia, more than ten Bhikkhunis (fully ordained nuns) from Sinhala (Sri Lanka) arrived, and Dele received the full precepts again from Sanghavarman (name). In the twenty-first year of Yuanjia, the nuns Fajing (name) and Tanlan (name) of the same temple were implicated in Kong Xixian's (name) conspiracy. They were unable to protect themselves, the Dharma was destroyed, and the temple was ruined, causing the nuns to scatter. Dele moved to Dongqingyuan (East Green Garden). Dele consulted on profound meditation and deeply explored the subtle realms. After Emperor Wen passed away, she traveled east to Kuaiji (place name), residing at the Zhaoming Vihara (Illuminating Vihara) on Baishan (White Mountain) in Shan County. Students gathered, and she calmly taught the Dharma, which flourished in the southeast region. In the fifth year of Yongming (era name) of the Qi Dynasty, Ruan Jian (name) of Chenliu (place name), a devout Buddhist layman, donated his residence to establish the Qixing Vihara (Qi Xing Pure Abode). Dele managed the affairs of the temple, both large and small, winning the hearts of those near and far, who admired her virtue and wished to follow her. Her disciples numbered more than two hundred. She did not accumulate wealth, and every year she held large-scale sutra lectures, providing equal support to monks and nuns without discrimination. She passed away in Shan County in the third year of Yongyuan (era name) at the age of eighty-one. There was a nun named Seng Mao (name), whose original surname was Wang, and she was from Pengcheng (place name). She practiced frugality in food, eating only simple vegetables, and diligently cultivated herself. She used the wealth she had accumulated to repair the Zhuyuan (Bamboo Garden). -------------------------------------------------------------------------------- 精舍焉。 比丘尼传卷第三 大正藏第 50 册 No. 2063 比丘尼传 比丘尼传卷第四(梁) 大庄严寺释宝唱撰 禅林寺净秀尼传一 禅林寺僧念尼传二 成都长乐寺昙晖尼传三 高昌都郎中寺凭尼传四 闲居寺慧胜尼传五 东青园寺净贤尼传六 竹园寺净渊尼传七 竹园寺净行尼传八 南晋陵寺令玉尼传九 闲居寺僧述尼传十 西青园寺妙祎尼传十一 乐安寺慧晖尼传十二 邸山寺道贵尼传十三 山阴招明寺法宣尼传十四 禅林寺净秀尼传一
Chinese
净秀本姓梁。安定乌氏人也。祖畴征虏司马父粲之龙川县都乡侯。净秀幼而聪睿好行慈仁。七岁自然持斋。家中请僧转涅槃经。闻断鱼肉即便蔬食。不敢令二亲知。若得鲑鳝密自弃之。从外国沙门普练咨受五戒。精勤奉持不曾违犯。礼拜读诵昼夜不休。年十二便求出家。父母禁之。及手能书常自写经。所有资财唯充功德不营俗好。不衣锦绣不着粉黛。如此推迁。至十九方得听许。为青园寺首尼弟子。事师竭诚犹惧弗及。三业勤修夙夜匪懈。僧使众役每居其首。跋涉勤劬触事关涉善神敬护常在左右。时有马先生。世呼神人也。见秀记言 现代汉语译本 精舍啊。 《比丘尼传》卷第三 大正藏第50册 No. 2063 《比丘尼传》 《比丘尼传》卷第四 (梁) 大庄严寺释宝唱 撰 禅林寺净秀尼传一 禅林寺僧念尼传二 成都长乐寺昙晖尼传三 高昌都郎中寺凭尼传四 闲居寺慧胜尼传五 东青园寺净贤尼传六 竹园寺净渊尼传七 竹园寺净行尼传八 南晋陵寺令玉尼传九 闲居寺僧述尼传十 西青园寺妙祎尼传十一 乐安寺慧晖尼传十二 邸山寺道贵尼传十三 山阴招明寺法宣尼传十四 禅林寺净秀尼传一 净秀原本姓梁，是安定乌氏人。她的祖父畴是征虏司马，父亲粲之是龙川县都乡侯。净秀从小就聪明有智慧，喜欢行慈悲仁义之事。七岁时自然而然地持斋。家中请僧人诵读《涅槃经》，听到要断绝鱼肉，便开始吃素。她不敢让父母知道，如果得到鲑鱼或鳝鱼，就偷偷地丢掉。她向外国沙门（shamen，梵文Śrāmaṇa的音译，指出家修道者）普练请教并受持五戒（wujie，佛教基本戒律，包括不杀生、不偷盗、不邪淫、不妄语、不饮酒），精进勤勉地奉行，从不违犯。她礼拜、读诵佛经，日夜不停歇。十二岁时便请求出家，但被父母禁止。等到她能写字时，常常自己抄写经书。所有的资财都用来做功德，不经营世俗的享乐。不穿华丽的丝绸，也不涂抹脂粉。就这样一直到了十九岁，才得到父母的允许。她成为青园寺首尼的弟子，侍奉师父竭尽诚意，还怕做得不够。身、口、意三业（sanye，佛教术语，指身体、语言和思想的行为）勤奋修习，早晚都不懈怠。僧团有事需要役使大众时，她总是身先士卒。跋山涉水，勤劳辛苦，事事都参与其中，善神（shanshen，佛教中的善良神祇）敬佩护佑，常常在她左右。当时有一位马先生，世人称他为神人。他见到净秀，便记录下她的话语。