English
English version: The 'Guangming Sutra', one volume, reduced by ten thousand words, he carried it as before. In the evening, he returned it to the master. The master took the sutra and reviewed it, not a single word was wrong. The master was greatly astonished and praised him, considering him extraordinary. Later, he received the complete precepts and was allowed to travel and study freely. When he arrived at Ye, he met Fotucheng (a famous Buddhist monk). Fotucheng sighed in admiration upon seeing him and spoke with him all day. The crowd, seeing his unremarkable appearance, all looked down on him and wondered at Fotucheng, saying, 'This person has far-reaching knowledge and is not your equal.' Because of this, he served Fotucheng as his teacher. Whenever Fotucheng lectured, An (referring to Kumārajīva's teacher) would repeat it. Later, he resided at Shoudu Temple, with hundreds of disciples, constantly propagating the Dharma. The 'Prajna Sutra', 'Daoxing Sutra', 'Miji Sutra', 'Anban Sutra', and other scriptures that he annotated, all followed the original text, analyzing them word by word and sentence by sentence, explaining the meaning from beginning to end, and analyzing doubts, totaling twenty-two volumes. The preface was profound and rich, exquisitely explaining the deep meaning. The organization was clear, the reasoning was coherent, and the meaning of the scriptures was clear, which began with An. At that time, Fu Jian (Emperor of the Former Qin Dynasty, reigned 357-385 CE) sent envoys to deliver foreign gold statues, a knotted-pearl Maitreya (the future Buddha) statue, a gold-thread embroidered statue, and a woven statue, one of each. Later, he resided at the Fivefold Temple in Chang'an (present-day Xi'an, Shaanxi), with thousands of monks, vigorously propagating the Dharma. Initially, the Shramanas (ascetics) of the Wei and Jin dynasties (220-420 CE) took their teacher's surname as their own, so their surnames were all different. An believed that the Tathagata (Buddha) was the root of all masters, and none was more honorable than Shakya (Buddha), so he used 'Shi' as their surname. Later, he obtained the 'Ekottara Agama Sutra', which indeed fulfilled the saying 'Four rivers enter the sea, and there is no longer the name of the river.' The four castes (Brahmin, Kshatriya, Vaishya, Shudra) who became Shramanas were all called 'Shijong' (descendants of Shakya). Since the prediction matched the scripture, it became a permanent rule. An often made vows with his disciples, such as Fa Yu, before the Maitreya (the future Buddha) statue, wishing to be reborn in Tushita Heaven (the abode of Maitreya Bodhisattva). Later, on the twenty-seventh day of the first month of the twenty-first year of Jianyuan of the Qin Dynasty (385 CE), suddenly a strange monk, with a very ordinary and ugly appearance, came to the temple to stay overnight. The temple rooms were narrow, so he was arranged in the lecture hall. At that time, the Vina (temple manager) in charge of temple affairs saw this monk entering and exiting through the window cracks at night and quickly told An. An woke up in surprise and bowed, asking his intention. The monk replied, 'I have come to help you.' An said, 'I consider myself deeply sinful, how can I be liberated?' The monk replied, 'It is entirely possible to be liberated. But you need to bathe the holy monks again, and your wish will surely be fulfilled.' He told him in detail the method of bathing. An asked where he would be born in the next life. The monk then pointed his hand in the northwest direction in the air, and immediately saw the clouds disperse, fully seeing Tushita Heaven. --------------------------------------------------------------------------------
Chinese
胜妙之报。尔夕大众数十人。悉皆同见。安后营浴具。见有非常小儿。伴侣数十。来入寺戏。须臾就浴。果是圣应也。至其年二月八日。忽告众曰。吾当去矣。是日斋毕。无疾而卒。初安生。而便左臂生一皮。广寸许。着臂。捋可上下。唯不得出手。后宣律师问天神。乃知安是印手菩萨也。 竺僧辅法师 辅邺人也。少持戒行。执志坚苦。学通诸论。兼善经法。道振伊洛。一都宗事。值西晋饥乱。辅与释道安等。隐于濩泽。研精辩析。洞尽幽微。后憩荆州上明寺。单蔬自节。礼忏翘劝。誓生兜率。仰瞻慈氏。时琅玡王忱。为荆州刺史。闻辅贞素。请为戒师。一门宗奉。后未亡二日。忽云。明日当去。至于临终。妙香满室。梵响相系。道俗奔看。来者万数。是日后分。无疾而化。春秋六十。戒腊未闻。 昙戒法师 戒。一名慧精。姓卓。南阳人。居贫务学。游心坟典。后闻法道法师讲放光经。乃借衣一听。遂深悟佛理。废俗从道。事安公为师。博通三藏。诵经五十余万言。常日礼佛五百拜。晋临川王。甚重之。后笃疾。常诵弥勒尊佛名。不辍心口。弟子智生侍疾。问。何不愿生安养。戒曰。吾与和尚等八人。同愿生兜率。和尚及道愿等。皆已上生。吾未得去。是故有愿耳。言毕。即有光照于身 现代汉语译本 殊胜奇妙的感应。当天晚上，几十位僧众都一同看见，在安法师的后院准备洗浴用具时，出现一群非常小的孩童，大约有几十个，来到寺院嬉戏玩耍，一会儿就去洗浴。果然是圣者应化的示现。到了那年的二月八日（公元纪年待考），安法师忽然告诉大家说：‘我将要离开了。’当天斋饭完毕后，安法师没有疾病就圆寂了。当初安法师出生时，左臂上就生有一块皮，大约一寸见方，附着在手臂上，可以上下捋动，唯独不能超出手臂。后来宣律师询问天神，才知道安法师是印手菩萨。 竺僧辅法师 辅法师是邺地人。年轻时就持守戒律，意志坚定刻苦。通晓各种论典，兼擅经法。他的道风远播伊洛地区，整个京都都尊奉他。正值西晋时期发生饥荒战乱，辅法师与释道安等隐居在濩泽，专心研究辩论，深入探究精微之处。后来居住在荆州的上明寺，生活简朴，只吃素食，虔诚礼拜忏悔，发誓往生兜率天，仰慕慈氏菩萨（弥勒菩萨）。当时琅玡王忱担任荆州刺史，听闻辅法师的贞洁高尚，就请他作为自己的戒师，全家都宗奉他。圆寂前两天，忽然说：‘我明天就要离开了。’到了临终时，美妙的香气充满整个房间，梵呗的声音相互连接不断，僧人和俗人都奔走来看望，来的人数以万计。当天下午，辅法师没有疾病就圆寂了，享年六十岁。受戒的年数没有记载。 昙戒法师 戒法师，又名慧精，姓卓，是南阳人。家境贫寒却努力学习，用心研究典籍。后来听闻法道法师讲解《放光经》，就借来衣服去听讲，于是深刻领悟了佛理，舍弃世俗而出家修道，以道安法师为师，广泛通晓三藏经典，能背诵五十多万字的经文，每天坚持礼拜佛像五百拜。晋朝的临川王非常器重他。后来病情加重，经常念诵弥勒尊佛的名号，口中和心中都不停歇。弟子智生侍奉他，问道：‘为什么不发愿往生安养（极乐世界）呢？’戒法师说：‘我与和尚（道安法师）等八人，共同发愿往生兜率天。和尚以及道愿等人，都已经往生了，我还没有能够去，所以才有这个愿望啊。’说完，身上立刻有光芒照耀。
English
English version A supremely wonderful response. That evening, dozens of monks all witnessed together that in Master An's backyard, bathing equipment was being prepared, and a group of very small children, numbering dozens, came to the temple to play. After a while, they went to bathe. Indeed, it was a manifestation of a sage. On the eighth day of the second month of that year (year to be determined), Master An suddenly told everyone, 'I am about to leave.' That day, after the vegetarian meal was finished, Master An passed away without illness. Initially, when Master An was born, a piece of skin, about an inch square, grew on his left arm, attached to the arm. It could be stroked up and down, but it could not extend beyond the arm. Later, Vinaya Master Xuan asked the heavenly beings and learned that An was the Hand-Seal Bodhisattva. Dhyana Master Zhu Sengfu Master Fu was a native of Ye. In his youth, he upheld the precepts and practiced diligently with firm resolve. He was versed in various treatises and proficient in sutras and Dharma. His virtuous influence spread throughout the Yi and Luo regions, and the entire capital revered him. During the famine and chaos of the Western Jin Dynasty (266-316), Master Fu and Dhyana Master Dao An and others lived in seclusion in Huoze, dedicating themselves to study and debate, deeply exploring subtle and profound matters. Later, he resided at Shangming Temple in Jingzhou, living a simple life, eating only vegetarian food, and diligently performing prostrations and repentance. He vowed to be reborn in Tushita Heaven, yearning for Maitreya (the Benevolent One). At that time, Wang Chen, the Prince of Langya, was the governor of Jingzhou. Hearing of Master Fu's chastity and integrity, he invited him to be his precept teacher, and his entire family revered him. Two days before his passing, he suddenly said, 'I will leave tomorrow.' When he was about to pass away, a wonderful fragrance filled the room, and the sounds of Brahma were continuous. Monks and laypeople rushed to see him, with tens of thousands of people coming. That afternoon, Master Fu passed away without illness, at the age of sixty. The number of years he held the precepts was not recorded. Dhyana Master Tan Jie Master Jie, also known as Huijing, whose surname was Zhuo, was a native of Nanyang. He was poor but diligent in his studies, focusing his mind on the classics. Later, hearing Dhyana Master Fadao lecture on the *Fangguang Jing* (Radiant Light Sutra), he borrowed clothes to attend the lecture, and thus deeply understood the principles of Buddhism. He abandoned secular life and became a monk, taking Dhyana Master An as his teacher. He was widely versed in the Three Baskets (Tripitaka), able to recite more than 500,000 words of scripture, and regularly prostrated to the Buddha 500 times a day. The Prince of Linchuan of the Jin Dynasty greatly respected him. Later, when he became seriously ill, he constantly recited the name of Maitreya Buddha, without ceasing in his mouth and mind. His disciple Zhisheng attended to him, asking, 'Why do you not vow to be reborn in Sukhavati (Pure Land)?' Master Jie said, 'I and the Abbot (Dhyana Master Dao An) and eight others have jointly vowed to be reborn in Tushita Heaven. The Abbot and Daoyuan and others have already been reborn there, but I have not yet been able to go, so I have this vow.' After he finished speaking, a light immediately shone on his body. --------------------------------------------------------------------------------
Chinese
。容貌更悦。遂奄尔迁化。春秋七十。仍葬安公墓右。 玄藻尼 藻本姓路。吴郡人。安荀女也。藻年十余岁。身婴重疾。良药必进。日增无损。时太玄台寺。释法济。语安荀曰。恐此病由业。非医所消。贫道案经云。若履危苦。能归依三宝。忏悔求愿者。皆获甄济。君能与女。并捐弃邪俗。洗涤尘秽。专心一向。当得痊愈。安荀然之。即于宅内设观音像。澡心洁意。倾诚戴仰。扶疾稽颡。专念相续。经七日。初夜忽见金像。高尺许。三摩其身。从首至足。即觉沉痾豁然消愈。既灵验在躬。遂求出家。精勤匪懈。诵法华经。菜食长斋。三十七载。常翘心注想。愿生兜率。宋元嘉十六年。诵弥勒佛名。寂然而逝。 光静尼 静。本姓胡。名道婢。吴兴东迁人也。幼出家。随师住广陵中寺。静少而厉行。长习禅思。不食甘肥。将受大戒。绝谷[饥-几+因]松。具戒之后。积十五年。虽心识鲜明。而体力羸惫。祈诚慊到。每辄感劳。动经晦朔。沙门法成谓曰。服食非佛盛事。静闻之。还食粳粮。倍加勇猛。精学不倦。从学观行者。常百许人。元嘉十八年五月遇疾。曰我厌苦此身。其来久矣。于是牵病忏悔。不离心口。性理恬明。神气怡恍。至十九年岁旦。饮粒皆绝。属念兜率心心相续。如是不断 现代汉语译本： 她的容貌更加喜悦，于是安详地去世了，享年七十岁，仍然安葬在安公墓的右侧。 玄藻尼（玄藻比丘尼） 玄藻，原本姓路，是吴郡人，安荀的女儿。玄藻十多岁时，身患重病，各种良药都用尽了，病情却日益加重。当时太玄台寺的释法济对安荀说：‘恐怕这病是业障所致，不是医药可以消除的。贫道查阅经书说，如果身处危难困苦，能够归依三宝（佛、法、僧），忏悔祈愿，都能得到救济。您如果能和女儿一起，抛弃邪恶风俗，洗涤尘世污垢，专心致志，一定可以痊愈。’安荀听从了他的建议，就在家中设置观音像，洗涤心灵，虔诚敬仰，扶着病体叩拜，专心念诵，持续了七天。一天晚上，忽然看见一尊金像，高约一尺，三次抚摩她的身体，从头到脚，立刻觉得沉重的疾病豁然痊愈。既然亲身经历了灵验，就请求出家，精进勤奋，诵读《法华经》，长期吃素，三十七年。常常用心专注，希望往生兜率天（弥勒菩萨的净土）。宋元嘉十六年（公元439年），诵念弥勒佛的名号，安详地去世了。 光静尼（光静比丘尼） 光静，原本姓胡，名叫道婢，是吴兴东迁人。从小出家，跟随师父住在广陵中寺。光静从小就行为严谨，长大后学习禅定，不吃美味佳肴。将要受大戒时，断绝谷物，只吃松树。受具足戒之后，过了十五年，虽然心识清明，但体力衰弱。她虔诚祈祷，每次都感到疲劳，常常持续一个月。沙门法成对她说：‘服食不是佛陀提倡的事情。’光静听了之后，又开始吃粳米，更加勇猛精进，学习不倦。跟随她学习观行的人，常常有一百多人。元嘉十八年（公元441年）五月生病，她说：‘我厌恶这个痛苦的身体，已经很久了。’于是带病忏悔，不离口和心。性情恬淡明朗，精神怡然自得。到十九年（公元442年）元旦，停止了所有饮食，一心想着兜率天，心念相续，没有间断。