English
English version: Her appearance became even more joyful, and then she passed away peacefully at the age of seventy, and was buried to the right of An Gong's tomb. Bhikkhuni Xuanzao Xuanzao, originally surnamed Lu, was from Wujun, the daughter of An Xun. When Xuanzao was over ten years old, she suffered from a serious illness. All kinds of good medicine were used, but the illness worsened day by day. At that time, Shi Faji of the Tai Xuan Tai Temple said to An Xun: 'I am afraid that this disease is caused by karma and cannot be eliminated by medicine. This poor monk has consulted the scriptures and it says that if one is in danger and suffering, and can take refuge in the Three Jewels (Buddha, Dharma, Sangha), repent and pray, they will all be saved. If you can, together with your daughter, abandon evil customs, wash away worldly dirt, and be single-minded, you will surely recover.' An Xun followed his advice and set up a statue of Guanyin in his home, cleansed his mind, and worshiped sincerely, propping up his sick body to kowtow, and reciting single-mindedly, for seven days. One night, he suddenly saw a golden statue, about a foot high, stroking her body three times, from head to toe, and immediately felt that the heavy disease was suddenly cured. Since she had personally experienced the miraculous effect, she asked to leave home, diligently and diligently, reciting the *Lotus Sutra*, eating vegetarian food for a long time, for thirty-seven years. She often focused her mind and wished to be reborn in Tushita Heaven (Maitreya Buddha's Pure Land). In the sixteenth year of Yuanjia of the Song Dynasty (439 AD), she recited the name of Maitreya Buddha and passed away peacefully. Bhikkhuni Guangjing Guangjing, originally surnamed Hu, named Daobi, was from Dongqian, Wuxing. She left home at a young age and lived with her master in Guangling Zhong Temple. Guangjing was strict in her behavior from a young age, and studied meditation when she grew up, not eating delicious food. When she was about to receive the great precepts, she cut off grains and only ate pine. After receiving the full precepts, after fifteen years, although her mind was clear, her physical strength was weak. She prayed sincerely and felt tired every time, often lasting for a month. The monk Facheng said to her: 'Diet is not something advocated by the Buddha.' After hearing this, Guangjing began to eat japonica rice again, and became more courageous and diligent, studying tirelessly. There were often more than a hundred people who followed her to study contemplation. In May of the eighteenth year of Yuanjia (441 AD), she fell ill and said: 'I have been disgusted with this painful body for a long time.' So she repented while ill, never leaving her mouth and heart. Her temperament was calm and bright, and her spirit was happy. On New Year's Day of the nineteenth year (442 AD), she stopped all food and drink, thinking of Tushita Heaven with all her heart, and her thoughts continued without interruption. --------------------------------------------------------------------------------
Chinese
。至四月八日夜。殊香异相。满虚空中。其夜示寂。 慧琼尼 琼。本始钟。广州人也。履道高洁。不味鱼肉。年垂八十。志业弥勒。常衣刍麻。不服绵纩。纲纪寺舍。兼行讲说。元嘉十八年。宋江夏王世子。母王氏。以地施琼。琼修立为寺。号曰南永安寺。至二十二年。兰陵萧承之。为起外国塔。琼于元嘉十五年。创造菩提寺。堂殿坊宇。皆悉严丽。以元嘉二十四年。随孟顗之会稽。敕弟子云。吾死后不须埋藏。可借人剥裂身体。以食众生。至于终尽。不忍屠割。乃告句容县令舆着山中。使鸟兽自就啖之。经十余日。俨然如故。颜色不异。令使村人以米散尸边。鸟食远处。近尸之粒皆在。弟子慧朗。在都闻之。奔驰奉迎。还葬高座寺前冈。坟上起塔云(琼一生苦节。志乐弥勒。故得终尽异人。乃上生之明证也)。 净秀尼 秀。本姓梁。安定人。祖畴征虏司马。父粲之。龙川县都乡侯。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。从外国沙门普练。咨受五戒。精勤奉持。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。至二十九。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 现代汉语译本：到了四月八日夜晚，出现了奇异的香气和景象，充满了整个天空。当晚，她圆寂了。 慧琼尼（尼姑的称号） 慧琼，俗姓钟，是广州人。她品行高尚纯洁，不吃鱼肉。年近八十岁，仍然立志往生弥勒净土。常穿粗麻衣，不穿丝绵衣物。管理寺院事务，兼做讲经说法。元嘉十八年（441年），宋朝江夏王世子的母亲王氏，将土地捐给慧琼。慧琼修建为寺庙，命名为南永安寺。到元嘉二十二年（445年），兰陵人萧承之为她建造外国风格的塔。慧琼在元嘉十五年（438年）创建菩提寺，殿堂和僧房等建筑，都非常庄严华丽。在元嘉二十四年（447年），她跟随孟顗前往会稽，告诫弟子说：‘我死后不需要埋葬，可以把我的身体剥开，用来喂养众生。’但到了临终时，又不忍心被屠割，于是告诉句容县令，让人把她的遗体放在山中，让鸟兽自己来吃。经过十多天，遗体仍然完好如初，颜色没有改变。县令让村里人在尸体旁边撒米，鸟吃了远处的米，靠近尸体的米却都在。弟子慧朗在都城听到消息，赶来迎接，将她安葬在高座寺前的山冈上，坟墓上建造了塔。（慧琼一生生活简朴，立志往生弥勒净土，所以死后有这种异于常人的现象，是她往生弥勒净土的明显证据。） 净秀尼（尼姑的称号） 净秀，俗姓梁，是安定人。她的祖父梁畴是征虏司马，父亲梁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。七岁时自然开始持斋。家中请僧人诵读《涅槃经》，听到要断绝鱼肉，就立刻开始吃素。她跟随外国沙门普练，受持五戒，精进勤奋地奉行，礼拜读诵，日夜不停。十二岁时，就请求出家，父母禁止她。等到她能写字时，常常自己抄写经书。到二十九岁，才得到父母的允许。成为青园寺首尼的弟子，侍奉师父竭尽诚意，还怕做得不够。身口意三业都勤奋修习，早晚都不懈怠。寺院里僧人使唤大众做的事情，她总是抢先去做。
English
English version: On the night of the fourth month, eighth day, extraordinary fragrances and auspicious signs filled the sky. That night, she entered Parinirvana (passed away). Bhikkhuni (Nun) Huiqiong Huiqiong, originally surnamed Zhong, was a native of Guangzhou. She possessed noble and pure conduct, abstaining from fish and meat. Approaching eighty years of age, she remained steadfast in her aspiration to be reborn in Maitreya's Pure Land (Maitreya's Pure Land refers to the pure land where Maitreya Bodhisattva resides). She consistently wore coarse hemp clothing, eschewing silk and cotton. She managed temple affairs and also engaged in lecturing and preaching. In the eighteenth year of Yuanjia (441 AD), Lady Wang, the mother of the Prince of Jiangxia of the Song Dynasty, donated land to Huiqiong. Huiqiong constructed a temple, naming it South Yong'an Temple. By the twenty-second year of Yuanjia (445 AD), Xiao Chengzhi of Lanling had a foreign-style pagoda built for her. In the fifteenth year of Yuanjia (438 AD), Huiqiong established Bodhi Temple, with halls and monastic quarters all adorned magnificently. In the twenty-fourth year of Yuanjia (447 AD), she followed Meng Yi to Kuaiji, instructing her disciples: 'After my death, there is no need for burial; my body may be dissected and used to feed sentient beings.' However, nearing her end, she could not bear the thought of being butchered, so she told the magistrate of Jurong County to have her body placed in the mountains, allowing birds and beasts to consume it. After more than ten days, the body remained intact, its color unchanged. The magistrate instructed villagers to scatter rice around the corpse; the birds ate the rice from afar, but the grains near the corpse remained untouched. Her disciple Huilang, upon hearing this news in the capital, rushed to greet her and had her buried on the hill in front of Gaozuo Temple, with a pagoda erected on her grave. (Huiqiong lived a life of austerity, aspiring to be reborn in Maitreya's Pure Land, thus her extraordinary passing is clear evidence of her rebirth there.) Bhikkhuni (Nun) Jingxiu Jingxiu, originally surnamed Liang, was a native of Anding. Her grandfather, Liang Chou, was the Sima (military officer) of the Conquering-Barbarians Army, and her father, Liang Canzhi, was the Marquis of Duxiang of Longchuan County. Jingxiu was intelligent from a young age, fond of practicing compassion and benevolence. At the age of seven, she naturally began to observe a vegetarian diet. When her family invited monks to recite the Nirvana Sutra, upon hearing about abstaining from fish and meat, she immediately adopted a vegetarian diet. She received the Five Precepts from the foreign Shramana (monk) Pulian, diligently upholding them, prostrating, reciting, and chanting day and night without ceasing. At the age of twelve, she requested to leave home, but her parents forbade her. When she was able to write, she often transcribed scriptures herself. At the age of twenty-nine, she finally obtained her parents' permission. She became a disciple of the head nun of Qingyuan Temple, serving her teacher with utmost sincerity, still fearing she was not doing enough. She diligently cultivated the three karmas (body, speech, and mind), never slacking day or night. She always took the initiative in the tasks assigned to the monastic community. --------------------------------------------------------------------------------
Chinese
首。䟦涉勤劬。触事关涉。进止俯仰。必遵律范。善神敬护。常在左右。时有马先生。世呼为神人也。见秀。记言。此尼当生兜率。尝三人同于佛殿内座。忽闻空中声。状如牛吼。二人惊怖。惟秀惔然。还房取烛登阶。复闻空中语曰。诸尼避路。秀禅师归。后时与诸尼同坐。一尼暂起还房。见一人抵掌止之曰。莫扰秀尼。欲请晖法师讲十诵律。但有钱一千。忧事不办。夜梦见雁鹊鹆雀子。各乘车。大小称形。同声唱言。我当助秀尼讲。及至经营有七十檀越。争设妙供。宋元嘉七年。外国沙门求那䟦摩至都。律范清高。秀更从受戒。麻衣藿食。同住十余人。皆以禅定为业。秀手写众经。别立经台。在于寺内。娑伽罗龙王兄弟二人。现迹弥日。示其拥护。知识往来无不见者。每奉诸圣僧果食。必有异迹。又尝七日供养。礼忏胡跪。摄心注想。即见二梵僧。举手共语。一称弥佉。一称毗呿罗。所著袈裟。色如熟桑葚。秀即以泥染衣色令如所见。他日又请阿耨达池。五百罗汉。复请罽宾国。五百罗汉。及京邑大德。见一梵僧。合众疑之。即借问。云。从罽宾来。始行十余步。奄忽不见。又曾浴圣僧内外寂静。唯有㰕杓之声。其诸瑞异。皆类此也。齐文惠帝。竟陵文宣王。厚相礼待。供施无废。年耆力弱。复不能行。听乘舆至内 殿。五年六月十七日。苦心闷乱。不复饮食。彭城寺惠全法师。六月十九日。梦见一柱殿。严丽非常。谓兜率天宫。见净秀在其中。全即嘱之。得生妙处。勿忘将接。秀曰。法师是丈夫。弘通经教。自应居胜地。全闻秀病往看之。述梦中事。至七月十三日少间。自梦见幡盖乐器。在佛殿西北。二十日请相识僧会别。二十七日告诸弟子曰。我升兜率天宫。言毕而寂。年八十九(经云。若有比丘。及一切大众。不厌生死。乐生天者。爱敬无上菩提心者。欲为弥勒作弟子者。当作是观。作是观者。应持五戒。八斋。具足戒。身心精进。不求断结。修十善法。一一思惟兜率陀天上。上妙快乐。作是观者。名为正观。若他观者。名为邪观。不求断结者。是大乘菩萨。留惑度生。非同二乘取证灰身。断智涅槃。自出生死者。比也秀摄心注想。依经作观。故圣境现也)。 彦琮法师 琮。俗缘李氏。赵郡伯人也。世号衣冠。门称甲族。少而聪敏。才藻清新。识洞幽微。情符水镜。遇物斯览。事罕再详。初投信都。僧边法师。因试令诵须大拏经。减七千言。一日便了。更诵大方等经。数日亦度。至年十岁。方许出家。改名道江。以慧声洋溢。如江河之望也。齐武平初。年十有四。晋阳延入宣德殿。讲仁王经。帝亲临御筵。 文武咸侍。皇太后。及以六宫。同升法会。敕侍中高元海。扶琮升座。接侍上下。而神气坚朗。希世惊嗟。析理开神。咸遵景仰。及受具戒。专习律检。进讨行科。时炀帝延入高第。令住内堂。讲金光明。胜鬘。般若等经。然而东夏所贵。文颂为先。中天师表。梵音为本。琮乃专寻叶典。日诵万言。故大品。法华。维摩。楞伽。摄论。十地等。皆亲传梵音。受持读诵。每日闇阅。要周乃止。大业二年下敕。于洛阳上林园。立翻经馆以处之。凡前后译经。合二十三部。一百许卷。制序述事。备于经首。大渐之晨。即大业六年。七月二十四日。虽形羸而神爽。问弟子曰。斋时至未。对曰。未也。还瞑目而卧如此再三。乃回身引颈。向门视日。斋时已至。吾其终矣。索水盥手焚香。迎弥勒画像。合掌谛观。开目闭目。乃经三四。如入禅定。奄尔而终。持纩属之。方知已绝。春秋五十有四。戒腊未闻(叶典者。天竺以贝多罗叶书写经卷。故曰叶典)。 慧頵法师 頵姓李氏。江夏人。于远行龙泉二寺。造金铜弥勒像各一躯。坐高一丈五尺。用结来生之缘也。有吴县令陈士绰者。排繁徙义。倾仰法音。请讲法华。涅槃。文轴才竟。疲役增劳。即以麈尾付嘱学士智奘曰。强学待问。无惮慧风。师逸功倍。不惭屡照。誓 言既止。怡然冥目。以贞观四年十月。终于通玄。春秋六十有七。学士弟子等。千余人。哀泗伤心。共树高碑焉(临终怡然自若。乃上生之明证诚结来生之缘。愿力所致若是乎)。 玄奘法师 奘。本名袆。俗姓陈氏。汉太丘仲弓之后。祖康北齐国子博士。父惠早通经术。长八尺。明眉目。拜江陵令。解缨而退。师之兄。即长捷法师也。日授精理。旁谦巧论。年十一。诵维摩法华。卓然梗正。不偶时流。口诵目缘。略无闲缺。时东都盛弘法席。涅槃摄论。阿毗昙等论。一闻不忘。见称昔人。随言镜理。莫不凿穷岩穴。时皆讶其忆念之力。终古罕类也。年二十有一。私自惟曰。学贵经远。义重疏通。钻仰一方。未成探赜。若不轻生殉命。誓往天竺。何能具觌成言。时年二十九也。以贞观三年三月。西寻圣迹。径往姑臧。渐至炖煌。路由天塞。裹粮吊影。前望悠然。但见平沙。绝无人径。回遑委命。任业而前。备经危难。达伊吾高昌。高昌王给以货资。传送突厥展转将送。雪山诸蕃梵国。具睹五天竺境。经历一百五十余国。以贞观十九年正月二十四日。届于京郊之西。道俗相趋。屯赴阗𨶮。数十万众。如值下生。召入内殿。面奉天颜。谈叙真俗。无爽帝旨。从卯至酉。不觉时延。即陈翻译。帝曰。自法师行后 现代汉语译本： 话说到这里就结束了。他怡然自得地闭上眼睛，在贞观四年（630年）十月，于通玄寺圆寂，享年六十七岁。学士弟子等一千余人，悲痛伤心，共同为他树立高大的墓碑（临终时怡然自若，这是上生的明显证据，确实结下来生的因缘，愿力所致就是这样啊）。 玄奘（Xuanzang）法师 玄奘，本名袆（Hui），俗姓陈氏，是汉朝太丘长陈仲弓（Chen Zhonggong）的后代。祖父陈康（Chen Kang）是北齐的国子博士。父亲陈惠（Chen Hui）很早就精通经书，身高八尺，眉目清朗，被任命为江陵县令，但辞官归隐。玄奘法师的哥哥，就是长捷（Changjie）法师。他每天讲授精深的道理，同时谦虚地探讨各种论点。玄奘十一岁时，就能背诵《维摩经》（Vimalakirti Sutra）和《法华经》（Lotus Sutra），卓尔不群，不随波逐流。口诵心记，几乎没有空闲。当时东都盛行弘扬佛法，讲授《涅槃经》（Nirvana Sutra）、《摄大乘论》（Mahayana-samgraha）和《阿毗达磨论》（Abhidharma），他一听就能记住，被人们称赞为像古代的人一样。他能根据言语来洞察事物的真理，没有不能深入探究的。当时人们都惊叹他的记忆力，认为自古以来很少有人能与他相比。二十一岁时，他私下思考说：‘学问贵在精深，义理重在疏通。只钻研一个方面，不能算是探究到了深奥之处。如果不舍弃生命，立誓前往天竺（India），怎么能全面地看到佛陀的教诲呢？’当时他二十九岁。在贞观三年（629年）三月，他向西寻求圣迹，直接前往姑臧（Guzang），逐渐到达敦煌（Dunhuang），经过天山要塞。他带着干粮，孤身前行，向前望去，一片茫茫，只见平坦的沙地，没有人走的路。他徘徊不定，委身于命运，任凭业力指引，历经各种危难，到达伊吾（Yiwu）和高昌（Gaochang）。高昌王（King of Gaochang）赠送给他财物，并派人护送他到突厥（Turk），突厥又辗转将他送到雪山（Snow Mountain）的各个藩国和梵国（Brahmin countries）。他亲眼看到了五天竺（Five Indias）的景象，经历了一百五十多个国家。在贞观十九年（645年）正月二十四日，他到达京城郊外的西部，僧人和俗人争相前往迎接，人山人海，如同迎接佛陀降生。他被召入皇宫内殿，面见皇帝，谈论佛法和世俗之事，没有不符合皇帝心意的。从卯时到酉时，不知时间流逝。他立即陈述翻译佛经的计划。皇帝说：‘自从法师离开后’