English
English version: The Tripiṭaka Master memorialized, saying, 'When I was in India (ancient name of India), I often heard that the Vinaya Master Xuan of Ximing Temple was the foremost in upholding the precepts, and I wish to rely on him.' The emperor approved his request. In the tenth year of the Xiantong reign of Emperor Yizong of the Tang Dynasty (869 AD), the emperor posthumously conferred the title 'Chengzhao' on Vinaya Master Xuan, and the pagoda was named 'Jingguang.' Because he had long resided in Zhongnan Mountain, he was known as the Nanshan Vinaya School. Master Kuiji Kuiji, styled Hongdao, with the surname Yuchi, was a native of Chang'an in Jingzhao. His grandfather was the garrison commander of Xizhen in Daizhou during the Sui Dynasty. His father, named Yuchi Zong, was a General of the Left Jinwu, the Governor of Songzhou, and the Duke of Jiangyou County during the Tang Dynasty. Kuiji's mother, Lady Pei, dreamed of holding the moon in her palm and swallowing it. Upon awakening, she was pregnant. When he was born, he was different from other children, often reciting and studying, with exceptional spiritual understanding. Master Xuanzang initially saw him on the road, noting his fine eyebrows and bright eyes, and his unrestrained demeanor, saying, 'This is a scion of a military family, no mistake. If there is an opportunity to form a connection with him and ordain him as a disciple, then my Dharma will have a place to rest.' He also recalled that when he was in India, while calculating the return journey, he had consulted a diviner of the Nirgrantha (ancient Indian heterodox sect), who obtained a very auspicious divination. The Nirgrantha said, 'You only need to return eastward, and a wise person will naturally appear.' Thus, Master Xuanzang went to General Yuchi's residence, persuading him to allow Kuiji to become a monk. General Yuchi said, 'This child is of a rough nature, how can he be capable of receiving teachings?' Master Xuanzang said, 'His potential is not something that you, General, can produce, nor is it something that I cannot recognize.' Although General Yuchi agreed, Kuiji strongly refused. Master Xuanzang repeatedly encouraged and exhorted him, and Kuiji finally agreed to comply. At the age of seventeen, he was ordered by the emperor to become Master Xuanzang's disciple, learning the languages of the five Indias (ancient India), resolving difficult problems, and organizing everything in an orderly manner. Those who heard and saw him could not help but admire him. At the age of twenty-five, he was summoned to translate Buddhist scriptures, lecturing on the teachings of both the Mahayana and Hinayana, and it is estimated that he wrote a hundred commentaries. Later, he traveled to Mount Wutai and stayed overnight at the Ancient Buddha Temple in Xihe, where he dreamed of countless people below the mountain, uttering extremely painful cries. A celestial child held two scrolls of paper and a pen and threw them to him. At dawn, he passed by the Xindu Temple, where a light shone for a long time without extinguishing. Searching for the source of the light, he found several sutras emitting light, and upon examining them, he found the *Maitreya's Descent to Life Sutra*. He then recalled the previous dream, realizing that it must be Maitreya Bodhisattva instructing him to write a commentary to elucidate its principles. Thus, he picked up his pen and began to write, and twenty-seven *sarira* (relics) fell from the tip of his pen, like Wu --------------------------------------------------------------------------------
Chinese
含桃许大。红色可爱。次零然而下者。状如黄梁粟粒。基随处化徒。获益者众。恒与翻译旧人往还。屡谒宣律师。宣每有诸天使者执事。或告杂务。尔日基去。方来。宣怪其迟暮。对曰。适者大乘菩萨在此。善神翼从者多。我曹神通为他所制故尔。以永淳元年壬午示疾。至十一月十三。卒于慈恩寺翻经院。春秋五十一。法腊无闻。基生常勇进。造弥勒像。对其像。日诵菩萨戒一遍。愿生兜率。求其志也。乃发通身光瑞。烂然可观。凡今天下佛寺图形。号曰百本疏主。高宗制赞。名讳上字。故云大乘基。今海内呼慈恩法师焉(世有愚人。谤宣师为小乘。故基至而天使者避去。言天使者。即南方天王将军之使者。言善神者。或天将军。或护法神王。其使者。犹仆隶也。此其神之有尊𢍉。岂关人之有大小。言大乘菩萨者。乃使者尊基师之称也。非谓宣师小。而称彼大也。昔宣师行道失足阶下。北天王那吒太子。亲为捧之。后示疾十月。天王奉候不少。况宣师与基师共生内院同证不退。又何大小之分耶。愚人证见。私秪圣贤。自取殃累耳)。 法上法师 上。姓刘氏。朝歌人也。五岁入学。七日通章。八岁略览。经诰。博尽其理。九岁阅涅槃经。即生厌世。至于十二。杸禅师道药而出家焉。诵维摩法华。才浃二旬 现代汉语译本： 含桃（一种水果）许大，红色可爱。其次是零星掉落的，形状像黄粱粟米粒。窥基（玄奘弟子）随处教化弟子，获益的人很多。他经常与翻译旧人往来，多次拜访宣律师。宣律师每次有诸天使者侍奉，或者告知杂务。有天窥基去拜访，回来晚了。宣律师奇怪他为何迟暮，窥基回答说：‘刚才有大乘菩萨在此，善神翼护跟随的人很多，我们这些小神通被他们所制服，所以才这样。’窥基在永淳元年（682年）壬午年示现疾病，到十一月十三日，卒于慈恩寺翻经院，春秋五十一岁，僧腊不详。窥基生平常常勇猛精进，塑造弥勒像，对着弥勒像，每日诵菩萨戒一遍，愿往生兜率天，追求他的志向。因此全身发出光瑞，灿烂可观。凡是今天下佛寺的图形，都号称是百本疏主。高宗（唐高宗）御制赞，避讳名讳上的字，所以称他为大乘基。现在海内都称他为慈恩法师。（世上有些愚人，诽谤宣律师为小乘，所以窥基到来时天使者避让离去。说天使者，就是南方天王将军的使者。说善神，或者指天将军，或者指护法神王，他们的使者，就像仆隶一样。这是神有尊卑，岂关乎人有大小。说大乘菩萨，是使者尊敬窥基法师的称呼，不是说宣律师小，而称窥基大。过去宣律师行走时不小心从台阶上失足，北天王那吒太子亲自扶起他。后来宣律师示现疾病十个月，天王侍奉左右从不懈怠，何况宣律师与窥基法师共同生于内院，一同证得不退转，又有什么大小之分呢？愚人妄加评判，私自诋毁圣贤，自取灾殃罢了）。 法上法师 法上，姓刘氏，朝歌人。五岁入学，七日通晓文章，八岁略览经书诰命，博尽其中道理。九岁阅读《涅槃经》，就生出厌世之心。到十二岁，杸禅师引导他出家。诵读《维摩诘经》、《法华经》，才过了二十天。
English
English version: The Hantao (a kind of fruit) is very large and lovely red. Next are the scattered ones that fall, shaped like millet grains of yellow Liang. Kuiji (Xuanzang's disciple) taught disciples everywhere, and many benefited. He often interacted with old translators and visited Lawyer Xuan many times. Whenever Lawyer Xuan had angels serving him or being informed of miscellaneous affairs, Kuiji went to visit one day and returned late. Lawyer Xuan was surprised at his lateness, and Kuiji replied, 'Just now, a Mahayana Bodhisattva was here, and many good spirits were protecting and following him. Our small supernatural powers were subdued by them, so it was like this.' In the first year of Yongchun (682 AD), the Renwu year, Kuiji showed signs of illness, and on the thirteenth day of November, he passed away in the translation院 (translation courtyard) of Ci'en Temple, at the age of fifty-one. His monastic age is unknown. Kuiji was always brave and diligent in his life, creating an image of Maitreya and reciting the Bodhisattva precepts once a day in front of the image, wishing to be reborn in Tushita Heaven, pursuing his aspiration. Therefore, his whole body emitted a radiant light, which was brilliant and visible. All the diagrams of Buddhist temples in the world today are known as the 'Master of Hundred Commentaries'. Emperor Gaozong (Emperor Gaozong of Tang) composed a eulogy, avoiding the upper character of his name, so he was called Dachen Ji (大乘基). Now, within the country, he is called the Master of Ci'en. (There are some foolish people in the world who slander Lawyer Xuan as a follower of the Hinayana, so when Kuiji arrived, the angels avoided him and left. The angels mentioned are the messengers of the Southern Heavenly King General. The good spirits refer to either the Heavenly General or the Dharma-protecting Divine King, and their messengers are like servants. This shows that gods have hierarchy, which has nothing to do with the size of humans. The term 'Mahayana Bodhisattva' is the messenger's respectful title for Master Kuiji, not to say that Lawyer Xuan is small and Kuiji is great. In the past, when Lawyer Xuan was walking, he accidentally fell down the steps, and Prince Nata of the Northern Heavenly King personally helped him up. Later, when Lawyer Xuan showed signs of illness for ten months, the Heavenly King served him without any slack. Moreover, Lawyer Xuan and Master Kuiji were born together in the inner courtyard and both attained non-regression, so what difference is there between them? Foolish people make reckless judgments and slander sages, bringing disaster upon themselves.) Dharma Master Fashang Fashang, whose surname was Liu, was from Zhaoge. He entered school at the age of five and mastered the texts in seven days. At the age of eight, he briefly read the scriptures and edicts, fully understanding their principles. At the age of nine, he read the Nirvana Sutra and developed a sense of world-weariness. At the age of twelve, Zen Master Shu led him to leave home. He recited the Vimalakirti Sutra and the Lotus Sutra in just twenty days. --------------------------------------------------------------------------------
Chinese
。两部俱度。创讲法华。酬抗疑难。无不叹伏。而形色非美。故时人谚曰。黑沙弥若来。高座逢灾也。后值时险。衣食俱乏。专意涅槃。无心饥冻。故一粒之米。加之以菜。一衣为服。兼之以草。练形将尽。而精神日进。乃投光而受具焉。既慧业有闻。众皆陈情。乃讲十地。地持。楞伽。涅槃等部。轮次相续。并著文疏。所得施利。造一山寺。山之极顶。造弥勒堂。众事庄严。备殚华丽。四事供养。百五十僧。及齐破法湮。不及山寺。上私隐俗服。习业如常。愿若终后。觐睹慈氏。如有残年。愿见隆法。更一顶礼慈氏如来。形羸微笃。设舆坐之。弟子扛举。往升山寺。合掌三礼。右绕三周。便还山舍。诵维摩胜鬘。卷讫而卒。春秋八十六。即周大象二年七月十八日也。 昙衍法师 衍。姓夏侯氏。南兖州人。初生之时。牙齿具焉。世俗异之。七岁从学。聪敏绝伦。十五擢为州都公事。有隙便听释讲。十八举秀才贡。过听光公法席。即禀归戒。弃舍俗务。专功佛理。学流三载。绩邻前达。年二十三。投光出家。即为受戒。听涉无暇。乃捐食息。由是讲事无废。毗赞玄理。以开皇元年。二月十八日。忽告侍人。无常至矣。便念弥勒佛名。声气俱尽。于时正中。傍僧同观。颜色怡悦。时年七十有九。自衍之生也 现代汉语译本： 两部经典都被他精通掌握。他首创讲授《法华经》，对于各种疑问和难题，都能对答如流，无不令人叹服。但他相貌并不出众，所以当时的人有句谚语说：‘黑沙弥如果来了，高座就要遭殃了。’后来遇到时局动荡，衣食匮乏，他专心研究《涅槃经》，无心顾及饥饿寒冷。因此，一粒米，加上一些蔬菜，一件衣服，再加一些草，就是他的全部生活。他磨练形体，几乎到了极限，但精神却日益进步。于是他前往投光寺受具足戒。既然他的智慧和学业已经远近闻名，大家都恳请他讲经说法，于是他轮流讲授《十地经》、《地持经》、《楞伽经》、《涅槃经》等经典，并撰写注释疏解。他将所得的布施财物，建造了一座山寺。在山顶的最高处，建造了弥勒殿，各种装饰庄严华丽，穷尽心思。他供养一百五十位僧人四事（饮食、衣服、卧具、医药）。后来齐国破坏佛法，但没有波及这座山寺。他私下穿着俗服，继续修习佛业，如同往常一样。他发愿说，如果去世之后，能够亲眼见到慈氏菩萨（弥勒菩萨）。如果还有残余的寿命，希望能见到佛法兴隆。他再次顶礼慈氏如来（弥勒佛），但身体已经非常虚弱，只能坐在轿子上，由弟子们抬着，前往山寺。他合掌三次礼拜，右绕佛像三周，然后返回山舍。他诵读《维摩诘经》和《胜鬘经》，一卷读完就去世了，享年八十六岁，那是周朝大象二年（580年）七月十八日。 昙衍法师 昙衍法师，姓夏侯氏，是南兖州人。他出生的时候，牙齿就已经长全了，世俗之人认为这是奇异的征兆。七岁开始学习，聪敏过人。十五岁被选拔为州都公事。一有空闲就去听僧人讲经。十八岁被推举为秀才进贡朝廷，路过光公的法席，就接受了归戒，放弃了世俗的事务，专心研究佛理。学习了三年，成绩已经赶上前辈。二十三岁时，前往投光寺出家，并受具足戒。他听经学习，时间都不够用，于是减少饮食和睡眠。因此，讲经说法没有中断。他赞扬玄妙的佛理。在开皇元年（581年）二月十八日，他忽然告诉侍从，无常就要到来了。于是念诵弥勒佛（慈氏）的名号，声音气息都停止了。当时正是中午，旁边的僧人一同观看，他的脸色怡悦安详。当时他七十九岁。自从昙衍法师出生以来