English
English version: They recited: ‘Namo Maitreya Tathagata (Maitreya Tathagata, the future Buddha), the worthy, the rightly enlightened one (worthy of offerings, perfectly enlightened), may you grant all sentient beings to quickly behold your compassionate face.’ They recited: ‘Namo Maitreya Tathagata (Maitreya Tathagata), may I, after abandoning this life, be reborn in the inner court of Tushita where you reside.’ On the fourth day of the second month (during the Liang Dynasty), he lay on his right side, with his legs crossed, his right hand supporting his head, and his left hand on his thigh, remaining steadfast and motionless. Someone asked what this signified, and he replied: ‘Do not ask, it hinders my concentration.’ By midnight on the fifth day, his breath ceased, and his spirit departed. After two months, his complexion remained as usual. There were also some unseen responses, which will not be elaborated here. The emperor ordered that on the day of the funeral, monks and nuns from the capital city were permitted to attend the procession with banners and canopies. Thus, white canopies and banners gathered in the sky like clouds, and mournful horns and chants caused sorrow to both humans and spirits. The fourfold assembly (monks, nuns, laymen, and laywomen) grieved, and the sevenfold assembly (the monastic community) lamented his passing. The emperor personally watched the procession from the city walls and ordered that he be buried in Baihua Plain with a golden coffin and silver outer coffin, in accordance with the standards for a Tathagata. After forty miles, the emperor later ordered a reburial in Fanchuan, so he was exhumed again. Everyone marveled at the strangeness, for after a long burial, his appearance remained as it was at the beginning. If not for the power of his vows, how could this have been achieved? (Detailed in the biography). Lawyer Daoxuan (Daoxuan Lawyer) Lawyer Daoxuan (Daoxuan), whose surname was Qian, was a native of Dantu. His mother dreamed that the moon entered her womb, and she became pregnant. She also dreamed that a Brahman monk said to her: ‘The child you are carrying is Lawyer Sengyou (Sengyou) of the Liang Dynasty. Sengyou (Sengyou) is the monk Hu (Seng Hu) of Yinyue Temple in Yanxi, Southern Qi. He should leave home and promote Buddhism.’ He stayed in the womb for twelve months and was born on the eighth day of the fourth month. At the age of nine, he could compose poems, and at fifteen, he became weary of the world, reciting and studying various scriptures, relying on Lawyer Zhiyun (Zhiyun) for his studies. At sixteen, he shaved his head and left home, focusing on diligent practice, and he sensed that sarira (relics) appeared in the treasure box. He received the full precepts from Lawyer Zhishou (Zhishou), and after listening to the Vinaya (code of monastic discipline) only once, he planned to practice meditation. Lawyer Zhiyun (Zhiyun) scolded him, saying: ‘From the distant to the near, from the small to the large, understand significant principles through subtle details. There is a time for practice and abandonment, and merit and vows must be fulfilled. You should not abandon the Vinaya immediately.’ So he made him listen to the Vinaya twenty times before allowing him to go to the mountains and forests to practice meditation and wisdom. He lived in seclusion in Zhongnan Mountain, practicing the Pratyutpanna Samadhi (meditation on the Buddhas of the present). At that time, a group of dragons came to pay homage, both male and female, transforming into human form. They once sent a box of strange flowers, shaped like jujube flowers, the size of elm pods, with a rich fragrance, which remained as it was for several years. Also --------------------------------------------------------------------------------
Chinese
供奇果。味甘色洁非人间所遇也。上诏与奘师翻译。撰疏钞等。二百二十余卷。三衣皆纻。一食唯菽。行则仗䇿。坐不倚床。蚤虱从游。居然自得。尝筑一坛。俄有长眉僧谈道。识者其实宾头卢也。复有三果梵僧。礼坛赞曰。自佛灭后。像法住世。兴发毗尼。唯师一人也。干封年初。冥感天人来谈律相。言钞文轻重。义中舛误。皆译者之过。非师之咎。请师改正。故今所行著述。多是重修本也。贞观中。曾隐沁部云室山。人睹天童给侍左右。于西明寺。夜行道。足跌前阶。有物扶持。履空无害。熟顾视之。乃少年也。宣遽问。何人中夜在此。少年曰。某非常人。即北方毗沙门天王之子那吒也。护法之故。拥护和尚。时之久矣。宣曰。贫道修行。无事烦太子。太子威神自在。西域有可作佛事者。愿为致之。太子曰。某有佛牙。宝掌虽久。头目犹舍。敢不奉献。俄授于宣。宣保持供养焉。复次庭除。有一天来礼谒。谓曰。律师当生睹史天宫。持物一苞云。是棘林香。尔后十旬。安坐而化。则干封二年十月三日也。春秋七十二。僧腊五十二。累门人窆于坛谷石室。高宗下诏。令崇饰图写师之真相。盖追仰道风也。师之持律声振竺干。师之编修。美流天下。是故无畏三藏到东夏朝谒。帝问自远而来。得无劳乎。欲于何方休息。 现代汉语译本 供奉奇异的果实，味道甘甜，颜色纯洁，不是人间可以遇到的。皇上下诏让玄奘法师翻译，撰写疏钞等，共二百二十余卷。义净法师的三衣都是用苎麻做的，一日只吃豆类食物，行走时拄着拐杖，坐着不靠床，任凭跳蚤和虱子在身上游走，怡然自得。曾经筑起一座坛，不久就有一位长眉毛的僧人来谈论佛法，识货的人知道他是宾头卢（Piṇḍola，十六罗汉之一）。又来了三位带着果实的梵僧，礼拜佛坛赞叹道：‘自从佛陀涅槃后，像法住世的时代，兴盛和发扬毗奈耶（Vinaya，戒律）的，只有义净法师一人啊。’ 干封（Gānfēng，666-668）初年，义净法师在冥冥之中感应到天人来与他谈论戒律的相状，说疏钞的文字轻重不当，义理中存在错误，都是翻译者的过失，不是义净法师的罪过，请义净法师改正。所以现在流传的著作，大多是重新修订的版本。贞观（Zhēnguān，627-649）年间，义净法师曾经隐居在沁部云室山，人们看到有天童在左右侍奉。在西明寺，义净法师夜晚行走时，脚被前面的台阶绊倒，有东西扶持着他，让他踩在空中没有受伤。仔细看那东西，原来是个少年。义净法师急忙问：‘什么人半夜在这里？’少年说：‘我不是凡人，是北方毗沙门天王（Vaiśravaṇa，佛教护法神）的儿子那吒（Nata）。因为护法的缘故，拥护和尚已经很久了。’义净法师说：‘贫道修行，没有什么事需要麻烦太子。太子威神自在，西域有可以做佛事的人，希望您能为我引荐。’太子说：‘我这里有佛牙，宝掌（Baozhang，人名）虽然已经很久了，头目也愿意舍弃，怎敢不奉献呢？’随即把佛牙交给义净法师，义净法师保持着供养它。 又有一次，在庭院里，有一天人来礼拜，说：‘律师您应当往生到兜率天宫（Tuṣita Heaven）。’并拿着一包东西说：‘这是棘林香。’此后十旬，义净法师安然坐化，那是干封（Gānfēng，666-668）二年十月三日，享年七十二岁，僧腊五十二年。门人们将他安葬在坛谷石室。高宗（Gāozōng）下诏，命人修饰并描绘义净法师的真像，这是为了追念和仰慕他的道风。义净法师持戒的声名远播印度，义净法师的编修，美名流传天下。因此，无畏三藏（Wúwèi Sanzàng）来到东夏朝拜，皇帝问他从远方而来，是否劳累，想在哪里休息？
English
English version He offered extraordinary fruits, with a sweet taste and pure color, unlike anything found in the human world. The Emperor ordered Master Xuanzang to translate and compile commentaries, totaling over two hundred and twenty volumes. Master Yijing's three robes were all made of ramie, and he ate only beans for his meals. When walking, he used a staff; when sitting, he did not lean on a bed. Fleas and lice roamed freely on him, yet he remained content. He once built an altar, and soon a long-browed monk came to discuss the Dharma. Those who knew recognized him as Piṇḍola (one of the Sixteen Arhats). Three more monks from India came with fruits, prostrated before the altar, and praised, 'Since the Buddha's Parinirvana, in this era of the semblance of the Dharma, only Master Yijing has revived and promoted the Vinaya (discipline).' In the early years of Gānfēng (666-668), Master Yijing mystically sensed celestial beings coming to discuss the characteristics of the precepts with him, saying that the wording of the commentaries was inappropriately weighted, and there were errors in the meaning, all due to the faults of the translators, not Master Yijing's fault. They requested Master Yijing to correct them. Therefore, most of the works circulating today are revised versions. During the Zhēnguān (627-649) period, Master Yijing once lived in seclusion in the Cloud Chamber Mountain of Qin Province. People saw celestial children attending to him on the left and right. At Ximing Temple, when Master Yijing was walking at night, his foot tripped on the front step, and something supported him, so he stepped into the air without harm. Looking closely at the thing, it turned out to be a young boy. Master Yijing hurriedly asked, 'Who is here in the middle of the night?' The boy said, 'I am no ordinary person, but Nata, the son of the Northern Heavenly King Vaiśravaṇa (a Buddhist guardian deity). Because of protecting the Dharma, I have been protecting the monk for a long time.' Master Yijing said, 'This poor monk is cultivating and has no need to trouble the prince. The prince's majestic power is unfettered. If there are people in the Western Regions who can perform Buddhist deeds, I hope you can introduce them to me.' The prince said, 'I have a Buddha's tooth. Although Baozhang (a personal name) has been gone for a long time, he is still willing to give up his head and eyes. How dare I not offer it?' He then handed the Buddha's tooth to Master Yijing, who kept it and made offerings to it. On another occasion, in the courtyard, a celestial being came to pay respects, saying, 'Lawyer, you should be reborn in the Tuṣita Heaven.' He held a package of things and said, 'This is the fragrance of the Thorny Forest.' Ten weeks later, Master Yijing passed away peacefully while sitting, on the third day of the tenth month of the second year of Gānfēng (666-668). He was seventy-two years old, with fifty-two years as a monk. His disciples buried him in the Stone Chamber of Tangu. Emperor Gāozōng issued an edict ordering people to decorate and depict the true likeness of Master Yijing, in order to commemorate and admire his virtuous conduct. Master Yijing's reputation for upholding the precepts spread far and wide in India, and Master Yijing's compilations were renowned throughout the world. Therefore, Wúwèi Sanzàng came to the Eastern Xia to pay homage. The Emperor asked him, having come from afar, whether he was tired and where he would like to rest. --------------------------------------------------------------------------------
Chinese
三藏奏曰。在天竺时。常闻西明寺宣律师。秉持第一。愿往依止焉。敕允之。至懿宗咸通十年十月。敕谥曰。澄照。塔曰净光。先所居久在终南。故号南山律宗焉。 窥基法师 基。字洪道。姓尉迟氏。京兆长安人也。隋代州西镇将。乃基祖焉。考讳宗。唐左金吾将军。松州都督。江由县开国公也。基母裴氏。梦掌月轮吞之。寤而有孕。及诞。与群儿弗类。数方诵习。神晤精爽。奘师始因陌上。见其眉秀目朗。举措疏略。曰将家之种。不谬也哉。脱或因缘相扣。度为弟子。则吾法有寄矣。复念在印度时。计回程次。就尼犍子边。占得卦甚吉。彼云。师但东归。哲资生矣。遂造将军之门。化令出家。父曰。伊类粗悍。那胜教诏。奘曰。此之器度。非将军不生。非某不识。父虽然诺。基亦强拒。激勉再三。拜以从命。至年十七。奉敕为奘弟子。学五天竺语。解纷开结。统综条然。闻见者。无不叹伏。年二十五。应诏译经。讲通大小乘教。造疏计可百本。后游五台。至西河古佛寺宿。梦见山下。有无量人。唱极苦声。有天童子。持纸二轴。及笔投之。及旦。过信度寺中。有光久而不灭。寻视之。数轴发光者探之。得弥勒上生经。乃忆前梦。必慈氏令我造疏。通畅其理耳。遂援毫次。笔锋有舍利二七粒而陨。如吴 现代汉语译本：三藏法师上奏说：‘在天竺（印度古称）的时候，常常听说西明寺的宣律师，是持戒第一的人，希望能够去依止他。’皇帝批准了他的请求。到唐懿宗咸通十年（公元869年）十月，皇帝追谥宣律师为‘澄照’，塔名为‘净光’。因为他先前长期居住在终南山，所以被称为南山律宗。 窥基法师 窥基，字洪道，姓尉迟氏，是京兆长安人。他的祖父是隋朝代州西镇的镇将。他的父亲名叫尉迟宗，是唐朝的左金吾将军、松州都督、江由县开国公。窥基的母亲裴氏，梦见自己用手掌托着月亮吞了下去，醒来后就怀孕了。等到他出生后，与其他的孩子不一样，经常诵读学习，精神领悟力非常高。玄奘法师当初在路上，看到他眉清目秀，举止洒脱，就说：‘这是将门之子，不会错的。如果能有机会与他结缘，度他为弟子，那么我的佛法就有寄托了。’又想起在印度的时候，计算回程日期时，曾经在尼犍子（古印度外道）那里占卜，得到一个非常吉利的卦象。尼犍子说：‘您只管向东回去，有智慧的人自然会出现。’于是玄奘法师就到尉迟将军的家门，劝说他让窥基出家。尉迟将军说：‘这孩子性情粗犷，哪里能胜任教诲。’玄奘法师说：‘他的器度，不是将军您生不出来，不是我认不出来。’尉迟将军虽然答应了，窥基却极力拒绝。玄奘法师再三激励劝勉，窥基这才答应听从。到十七岁时，奉皇帝的命令成为玄奘法师的弟子，学习五天竺（古印度）的语言，解决疑难问题，统筹整理得井井有条。听到和见到的人，没有不叹服的。二十五岁时，应诏翻译佛经，讲解大小乘佛教，撰写的疏解估计有一百本。后来游历五台山，到西河古佛寺住宿，梦见山下有无数的人，发出极其痛苦的声音。有一个天童子，拿着两卷纸和笔投给他。到天亮时，经过信度寺中，有一道光很久都不熄灭。寻找发光的地方，发现有几卷经书在发光，拿出来一看，是《弥勒上生经》。于是回忆起之前的梦，一定是弥勒菩萨让我撰写疏解，通畅其中的道理。于是拿起笔开始写作，笔尖上有二十七粒舍利子掉落下来，就像吴