T50n2063_比丘尼傳

大正藏第 50 冊 No. 2063 比丘尼傳

No. 2063

比丘尼傳卷第一併序

大莊嚴寺釋寶唱撰

晉洛陽竹林寺凈檢尼傳一

偽趙建賢寺安令首尼傳二

司州西寺智賢尼傳三

弘農北嶽妙相尼傳四

建福寺康明感尼傳五

北永安寺曇備尼傳六

建福寺慧湛尼傳七

延興寺僧基尼傳八

雒陽城東寺道馨尼傳九

新林寺道容尼傳十

司州西寺令宗尼傳十一

簡靜寺支妙音尼傳十二

何后寺道儀尼傳十三

原夫貞心亢志奇操異節。豈惟體率由於天真。抑亦勵景行於仰止。故曰希顏之士亦顏之儔。慕驥之馬亦驥之乘。斯則風烈徽猷流芳不絕者也。是以握筆懷鉛之客。將以貽厥方來。比事記言之士。庶其勸誡後世。故雖欲忘言斯不可已也。昔大覺應乎羅衛。佛日顯于閻浮。三界歸依四生嚮慕。比丘尼之興發源于愛道。登地證果仍世不絕。列之法藏如日經天。自拘尸滅影雙樹匿跡。歲歷蟬聯陵夷訛紊。於是時澆信謗人或存亡。微言興而復廢者。不肖亂之也。正法替而復隆者。賢達維之也。像法東流凈撿為首。綿載數百碩德系興。善妙凈圭。窮苦行之節。法辯僧果。盡禪觀之妙。至若僧端僧基之

【現代漢語翻譯】現代漢語譯本大正藏第五十冊，編號2063，《比丘尼傳》

編號2063

《比丘尼傳》卷第一併序

大莊嚴寺釋寶唱撰

晉洛陽竹林寺凈檢尼傳一

偽趙建賢寺安令首尼傳二

司州西寺智賢尼傳三

弘農北嶽妙相尼傳四

建福寺康明感尼傳五

北永安寺曇備尼傳六

建福寺慧湛尼傳七

延興寺僧基尼傳八

雒陽城東寺道馨尼傳九

新林寺道容尼傳十

司州西寺令宗尼傳十一

簡靜寺支妙音尼傳十二

何后寺道儀尼傳十三

追溯那貞潔的心靈，高尚的志向，奇異的操守，卓越的節行，難道僅僅是天性使然嗎？也是因為景仰前賢的德行而努力效仿。所以說，仰慕顏回（希顏之士）的人，也如同顏回一樣；愛慕良馬（慕驥之馬）的人，也能像良馬一樣被駕馭。如此，美好的風尚和功績才能流傳不絕。因此，那些執筆著書的人，想要將這些事蹟流傳給後人；那些記錄言行的人，希望以此勸誡後世。所以即使想要不再說什麼，也是不可能的。從前，偉大的覺者（大覺，指佛陀）應化在羅衛國（羅衛，即迦毗羅衛國，Kapilavastu），佛陀的日光照耀在閻浮提（閻浮，Jambudvipa，指我們所居住的這個世界）。三界（三界，Trailokya，指欲界、色界、無色界）都歸依佛法，四生（四生，Catur-yoni，指卵生、胎生、濕生、化生）都向往佛陀。比丘尼（比丘尼，Bhikkhuni，佛教女性出家眾）的興起，源於愛道（愛道，Mahaprajapati，指佛陀的姨母摩訶波阇波提）。登地證果的比丘尼，世代不絕。將她們的事蹟列入法藏，如同太陽照耀天空一般。自從佛陀在拘尸那迦（拘尸，Kusinagara）涅槃，雙樹（雙樹，Sala Trees）隱沒身影，歲月流逝，逐漸衰敗混亂。在這個世風日下，誹謗盛行的時代，有人認為比丘尼的功績或存或亡，精妙的佛法時興時廢，這是因為不賢之人擾亂了佛法。正法衰落之後又重新興盛，這是因為賢達之人維護了佛法。像法時代（像法，Sad-dharma-pratirupaka，正法之後的佛教時期）向東流傳，凈檢尼（凈檢尼）是最初的比丘尼。經歷了數百年，許多有德之士相繼出現。她們善良美好，純潔如玉，窮盡苦行的節操；她們精通佛法，辯才無礙，證得僧果，窮盡禪觀的奧妙。至於僧端（僧端），僧基（僧基）等比丘尼……

【English Translation】 English version Taisho Tripitaka Volume 50, No. 2063, Biographies of Bhikkhunis

No. 2063

Biographies of Bhikkhunis, Volume 1, with Preface

Composed by Shramana Baochang of Dazhuangyan Monastery

Biography of Bhikkhuni Jingjian of Zhulin Monastery in Luoyang, Jin Dynasty (1)

Biography of Bhikkhuni An Lingshou of Jianxian Monastery in Pseudo-Zhao (2)

Biography of Bhikkhuni Zhixian of the Western Monastery in Sizhou (3)

Biography of Bhikkhuni Miaoxiang of Northern Yue in Hongnong (4)

Biography of Bhikkhuni Kangminggan of Jianfu Monastery (5)

Biography of Bhikkhuni Tanbei of Northern Yong'an Monastery (6)

Biography of Bhikkhuni Huizhan of Jianfu Monastery (7)

Biography of Bhikkhuni Sengji of Yanxing Monastery (8)

Biography of Bhikkhuni Daoxin of the Eastern Monastery in Luoyang City (9)

Biography of Bhikkhuni Daorong of Xinlin Monastery (10)

Biography of Bhikkhuni Lingzong of the Western Monastery in Sizhou (11)

Biography of Bhikkhuni Zhi Miaoyin of Jianjing Monastery (12)

Biography of Bhikkhuni Daoyi of Hehou Monastery (13)

Indeed, a chaste heart, lofty aspirations, extraordinary conduct, and exceptional integrity—are these solely due to innate nature? They are also the result of striving to emulate the virtues of those admired. Thus, it is said that those who admire Yan Hui (Xiyan zhi shi) are like Yan Hui himself; those who admire fine horses (Muji zhi ma) can be ridden like fine horses. In this way, admirable customs and achievements can be passed down without end. Therefore, those who hold the pen and write books wish to pass these deeds on to future generations; those who record words and actions hope to encourage posterity. So even if one wishes to say nothing more, it is impossible to stop. In the past, the Great Awakened One (Dajue, referring to the Buddha) responded to the world in Kapilavastu (Kapilavastu), and the sunlight of the Buddha illuminated Jambudvipa (Jambudvipa, referring to the world we live in). The Three Realms (Trailokya, referring to the Desire Realm, Form Realm, and Formless Realm) all take refuge in the Buddha's teachings, and the Four Kinds of Birth (Catur-yoni, referring to birth from eggs, wombs, moisture, and transformation) all yearn for the Buddha. The rise of Bhikkhunis (Bhikkhuni, Buddhist nuns) originated with Mahaprajapati (Mahaprajapati, Buddha's aunt). Bhikkhunis who attained the stages of enlightenment and realized the fruits of practice have continued uninterrupted through the generations. Listing their deeds in the Dharma treasury is like the sun shining in the sky. Since the Buddha entered Nirvana in Kusinagara (Kusinagara) and the Sala Trees (Sala Trees) concealed their forms, as years passed, there was gradual decline and confusion. In this era of declining morals and prevalent slander, some believe that the merits of Bhikkhunis either exist or are lost, and the subtle teachings of the Dharma sometimes flourish and sometimes decline—this is because of the disruption caused by the unvirtuous. When the Proper Dharma declines and then flourishes again, it is because of the virtuous who uphold it. As the Semblance Dharma Age (Sad-dharma-pratirupaka, the period of Buddhism after the Proper Dharma Age) flowed eastward, Bhikkhuni Jingjian (Jingjian) was the first. Over hundreds of years, many virtuous individuals arose in succession. They were kind and beautiful, pure as jade, and exhausted the principles of ascetic practice; they were proficient in the Dharma, eloquent and unhindered, attained the fruits of monasticism, and exhausted the wonders of Chan contemplation. As for Bhikkhuni Sengduan (Sengduan), Bhikkhuni Sengji (Sengji), and others...

立志貞固。妙相法全之弘震曠遠。若此之流往往間出並淵深岳跱金聲玉振。實惟叔葉之貞乾季緒之四依也而年代推移清規稍遠。英風將范于千載。志業未集乎方冊。每懷慨嘆。其歲久矣。始乃博採碑頌廣搜記集。或訊之博聞。或訪之故老。詮序始終為之立傳。起晉陞平訖梁天監。凡六十五人。不尚繁華務存要實。庶乎求解脫者勉思齊之德。而寡見庸疏。或有遺漏。博雅君子箴其闕焉。

晉竹林寺凈撿尼傳一

凈撿。本姓仲。名令儀。彭城人也。父誕武威太守。撿少好學早寡家貧。常為貴遊子女教授琴書。聞法信樂莫由咨稟。后遇沙門法始經道通達。晉建興中於宮城西門立寺。撿乃造之。始為說法。撿因大悟。念及強壯以求法利。從始借經遂達旨趣。他日謂始曰。經中雲。比丘比丘尼。愿見濟度。始曰。西域有男女二眾。此土其法未具。撿曰。既云比丘比丘尼。寧有異法。始曰。外國人云。尼有五百戒便應是異。當爲問和上。和尚云。尼戒大同細異。不得其法必不得授。尼有十戒得從大僧受。但無和上尼無所依止耳。撿即剃落從和上受十戒。同其志者二十四人。于宮城西門共立竹林寺。未有尼師。共咨凈撿。過於成德和上者西域沙門智山也。住罽賓國。寬和有智思雅習禪誦。晉永嘉末來達中夏。分衛自資語

【現代漢語翻譯】現代漢語譯本：樹立堅定不移的志向。微妙的佛法，其弘揚震動曠遠。像這樣的人才往往不時出現，他們學識淵博如深淵，德行端莊如山嶽，言辭如金玉般鏗鏘有力。他們實在是後輩學習的楷模，是繼承前人事業的依靠。然而隨著年代的推移，清規戒律逐漸疏遠。他們的英風將成為後世的典範，但他們的志向和事業尚未被記錄在書籍中。每每想到這些，我都深感慨嘆。因此，我廣泛蒐集碑文和記錄，或者向博學之人請教，或者向年長的知情人尋訪，詳細敘述他們的生平事蹟，為他們立傳。從晉朝的昇平年間到梁朝的天監年間，共記錄了六十五人。不追求華麗的辭藻，務求內容的真實。希望求解脫的人能夠努力學習他們的德行。但我才疏學淺，或許有所遺漏，希望博學的君子能夠指出我的不足之處。

《晉竹林寺凈撿尼傳》第一

凈撿（Jingjian，人名），俗姓仲（Zhong，姓氏），名令儀（Lingyi，人名），是彭城（Pengcheng，地名）人。她的父親仲誕（Zhong Dan，人名）曾任武威太守。凈撿年少時就好學，早年守寡，家境貧寒。她經常為貴族人家的子女教授琴棋書畫。她聽聞佛法后非常信奉和喜愛，但苦於沒有途徑請教。後來遇到沙門法始（Fashi，人名），他精通道理，在晉朝建興年間于宮城西門建立了寺廟。凈撿於是前去拜訪他。法始為她說法，凈撿因此大徹大悟。她考慮到自己身強力壯，應該努力求法以獲得利益，於是向法始借閱佛經，最終領悟了佛法的旨趣。有一天，她對法始說：『經書中說，比丘（Biqiu，男性出家人）和比丘尼（Biqiuni，女性出家人）都希望得到濟度。』法始說：『西域有男女兩種僧眾，但我們這裡還沒有完備的尼眾制度。』凈撿說：『既然經書中提到了比丘和比丘尼，難道還有不同的戒律嗎？』法始說：『外國人說，比丘尼有五百條戒律，應該是有所不同。我應該去問問和上（heshang，對僧人的尊稱）。』和上說：『比丘尼的戒律大體相同，但細節上有所不同。如果沒有得到正確的傳授，就一定不能授予。比丘尼可以受十戒，可以從大僧（daseng，指比丘僧團）那裡接受。但如果沒有和上尼（heshangni，尼僧的領導者），就沒有所依止。』凈撿於是剃度出家，從和上那裡接受了十戒。與她志同道合的有二十四人。她們在宮城西門共同建立了竹林寺。當時還沒有尼師，她們一起向凈撿請教。比凈撿更有德行的和上是西域沙門智山（Zhishan，人名）。他住在罽賓國（Jibin Guo，地名，古代西域國家）。他寬厚平和，有智慧，思維文雅，精通禪定和誦經。晉朝永嘉末年來到中原，靠乞食為生，言語...

【English Translation】 English version: To establish a steadfast and unwavering aspiration. The subtle Dharma, its propagation resonates far and wide. Such talents emerge from time to time, their knowledge profound as an abyss, their virtue upright as a mountain, their words as resounding as gold and jade. They are truly models for later generations to learn from, and a reliance for inheriting the undertakings of their predecessors. However, as time passes, the pure precepts gradually become distant. Their heroic spirit will become a model for thousands of years, but their aspirations and undertakings have not yet been recorded in books. Every time I think of this, I feel deeply saddened. Therefore, I have extensively collected inscriptions and records, or consulted with learned individuals, or inquired from knowledgeable elders, to narrate their life stories in detail and write biographies for them. From the Shengping era of the Jin Dynasty to the Tianjian era of the Liang Dynasty, a total of sixty-five people are recorded. Not pursuing ornate language, but striving for the truthfulness of the content. Hoping that those who seek liberation can strive to learn from their virtues. But I am of limited talent and shallow knowledge, and there may be omissions. I hope that learned gentlemen will point out my shortcomings.

Biography of Nun Jingjian of Zhulin Temple in Jin Dynasty, Part 1

Jingjian (Jingjian, personal name), whose lay surname was Zhong (Zhong, surname) and given name was Lingyi (Lingyi, personal name), was a native of Pengcheng (Pengcheng, place name). Her father, Zhong Dan (Zhong Dan, personal name), once served as the governor of Wuwei. Jingjian was fond of learning from a young age, widowed early, and her family was poor. She often taught music, chess, calligraphy, and painting to the children of noble families. After hearing about the Dharma, she deeply believed in and loved it, but she had no way to ask for guidance. Later, she met the Shramana Fashi (Fashi, personal name), who was well-versed in the principles, and established a temple at the west gate of the palace city during the Jianxing era of the Jin Dynasty. Jingjian then went to visit him. Fashi preached the Dharma to her, and Jingjian thus had a great enlightenment. Considering that she was strong and should strive to seek the Dharma for benefit, she borrowed scriptures from Fashi and eventually understood the essence of the Dharma. One day, she said to Fashi: 'The scriptures say that both Bhikshus (Biqiu, male renunciants) and Bhikshunis (Biqiuni, female renunciants) hope to be delivered.' Fashi said: 'There are two kinds of Sangha, male and female, in the Western Regions, but we do not yet have a complete Bhikshuni system here.' Jingjian said: 'Since the scriptures mention both Bhikshus and Bhikshunis, are there different precepts?' Fashi said: 'Foreigners say that Bhikshunis have five hundred precepts, which should be different. I should ask the Upadhyaya (heshang, a respectful term for a monk).』 The Upadhyaya said: 'The precepts of Bhikshunis are largely the same, but different in details. If they have not received the correct transmission, they must not be ordained. Bhikshunis can receive the ten precepts and can receive them from the Mahasangha (daseng, referring to the Bhikshu Sangha). But without an Upadhyayani (heshangni, the leader of the Bhikshunis), there is no one to rely on.' Jingjian then shaved her head and became a renunciant, receiving the ten precepts from the Upadhyaya. There were twenty-four people who shared her aspirations. They jointly established Zhulin Temple at the west gate of the palace city. At that time, there was no Bhikshuni leader, and they all asked Jingjian for guidance. The Upadhyaya who was more virtuous than Jingjian was the Shramana Zhishan (Zhishan, personal name) from the Western Regions. He lived in Jibin (Jibin Guo, place name, an ancient country in the Western Regions). He was kind and peaceful, intelligent, refined in thought, and proficient in meditation and chanting. He came to the Central Plains at the end of the Yongjia era of the Jin Dynasty, living by begging for food, and his words...

必弘道。時信淺薄莫知祈稟。建武元年還反罽賓。后竺佛圖澄還述其德業。皆追恨焉。撿蓄徒養眾清雅有則。說法教化如風靡草。晉咸康中沙門僧建。于月支國得僧祇尼羯磨及戒本。昇平元年二月八日。洛陽請外國沙門曇摩羯多為立戒壇。晉沙門釋道場以戒因緣經為難云。其法不成。因浮舟于泗。撿等四人同壇上從大僧以受具戒。晉土有比丘尼亦撿為始也。當其羯磨之日。殊香芬馥。闔眾同聞。莫不欣嘆加其敬仰。善修戒行志學不休。信施雖多隨得隨散。常自後己每先於人。到昇平未。忽復聞前香並見赤氣。有一女人手把五色花自空而下。撿見欣然因語眾曰。好持後事我今行矣。執手辭別騰空而上。所行之路有似虹霓。直屬於天。時年七十矣。

偽趙建賢寺安令首尼傳二

安令首。本姓徐。東莞人也。父忡仕偽趙為外兵郎。令首幼聰敏好學。言論清綺雅性虛淡。不樂人間。從容閑靜。以佛法自娛不願求娉。父曰。汝應外屬何得如此。首曰。端心業道絕想人外。譭譽不動廉正自足。何必三從然後為禮。父曰。汝欲獨善一身。何能兼濟父母。首曰。立身行道方欲度脫一切。何況二親耶。忡以問佛圖澄。澄曰。君歸家潔齋三日竟可來。忡從之。澄以茵支子磨麻油傅忡右掌。令忡視之。見一沙門在大眾中說法。形

【現代漢語翻譯】現代漢語譯本：必定要弘揚佛法。當時人們的信仰淺薄，沒有人知道祈求佛法。建武元年，他返回罽賓（Kashmir）。後來竺佛圖澄（Zhu Fotucheng）還講述了他的德行和事業，人們都追悔莫及。他約束管理門徒，供養大眾，清正高雅，很有規矩。說法教化，就像風吹倒草一樣迅速。晉朝咸康年間，沙門僧建（Sengjian）在月支國（Yuezhi）得到了僧祇尼羯磨（Sengqi Nikarma）以及戒本。昇平元年二月八日，在洛陽請外國沙門曇摩羯多（Dharmakara）設立戒壇。晉朝沙門釋道場（Shi Daochang）以《戒因緣經》為難，說這種方法不能成功。於是（僧建等）乘船到泗水。僧撿（Sengjian）等四人在同一個戒壇上，跟隨大僧接受具足戒。晉朝有比丘尼，也是從僧撿開始的。當舉行羯磨儀式的時候，特殊的香味芬芳濃郁，所有人都聞到了，沒有不高興讚歎，更加敬仰他的。他努力修行戒律，立志學習不停止。信徒佈施的財物雖然很多，但他隨得隨散，常常把自己放在後面，總是先為別人著想。到了昇平末年，忽然又聞到之前的香味，並且看到紅色的光芒。有一個女人手裡拿著五色花，從空中降落。僧撿看到后很高興，於是對大家說：『好好地處理後事，我現在要走了。』他執手告別，騰空而上，所走過的路就像彩虹一樣，直接通向天空。當時他七十歲了。偽趙建賢寺安令首尼傳二安令首（An Lingshou），本姓徐（Xu），是東莞（Dongguan）人。她的父親徐忡（Xu Chong）在偽趙（Pseudo-Zhao）做官，擔任外兵郎。安令首從小就聰明好學，言談清麗，性情高雅淡泊，不喜歡世俗生活。她從容安靜，以佛法自娛，不願意出嫁。她的父親說：『你應該嫁人，怎麼能這樣呢？』安令首說：『專心修習佛法，斷絕人世間的想法。不為譭譽所動，廉潔正直，自給自足，何必一定要遵守三從四德的禮節呢？』她的父親說：『你只想自己修身養性，怎麼能兼顧父母呢？』安令首說：『我樹立自身，奉行正道，正是想要度脫一切眾生，更何況是父母雙親呢？』徐忡把這件事問佛圖澄（Fotucheng）。佛圖澄說：『你回家齋戒三天，就可以來了。』徐忡聽從了他的話。佛圖澄用茵支子磨麻油塗在徐忡的右掌上，讓徐忡看。徐忡看到一個沙門在大眾中說法，形態...

【English Translation】 English version: He was bound to propagate the Dharma. At that time, people's faith was shallow, and no one knew to pray to the Dharma. In the first year of Jianwu, he returned to Kashmir (Jibin). Later, Zhu Fotucheng also recounted his virtues and deeds, and people all regretted it. He restrained and managed his disciples, provided for the masses, and was upright and elegant, with rules. His preaching and teaching were as swift as the wind blowing down grass. During the Xiankang period of the Jin Dynasty, the Shramana Sengjian obtained the Sangha Nikarma and the Vinaya text in Yuezhi. On the eighth day of the second month of the first year of Shengping, he invited the foreign Shramana Dharmakara to set up an ordination platform in Luoyang. The Jin Dynasty Shramana Shi Daochang challenged it with the 'Karma Hetu Sutra', saying that this method would not succeed. So (Sengjian, etc.) took a boat to the Si River. Sengjian and four others received the complete precepts on the same ordination platform, following the great Sangha. The Jin Dynasty had Bhikkhunis, also starting from Sengjian. When the Karma ceremony was held, a special fragrance was rich and fragrant, and everyone smelled it, and no one was unhappy to praise it, and they admired him even more. He worked hard to practice the precepts, determined to study without stopping. Although the alms given by believers were many, he scattered them as he received them, often putting himself behind and always thinking of others first. At the end of Shengping, he suddenly smelled the previous fragrance again and saw a red light. A woman with five-colored flowers in her hand descended from the sky. Sengjian was very happy when he saw it, so he said to everyone: 'Take good care of the aftermath, I am leaving now.' He shook hands and said goodbye, soaring into the sky, the road he walked was like a rainbow, directly leading to the sky. He was seventy years old at that time. Biography of Nun An Lingshou of Jianxian Temple in Pseudo-Zhao, Part Two An Lingshou, whose original surname was Xu, was from Dongguan. Her father, Xu Chong, served as a foreign military officer in Pseudo-Zhao. An Lingshou was intelligent and studious from a young age, her speech was clear and beautiful, and her temperament was elegant and indifferent. She did not enjoy worldly life. She was calm and quiet, entertained herself with the Buddha's Dharma, and was unwilling to marry. Her father said, 'You should marry, how can you be like this?' An Lingshou said, 'Focus on cultivating the path of Dharma, cut off thoughts of the human world. Unmoved by praise or criticism, honest and upright, self-sufficient, why must I follow the rituals of the three obediences and four virtues?' Her father said, 'You only want to cultivate yourself, how can you take care of your parents?' An Lingshou said, 'I establish myself and practice the right path, precisely to liberate all beings, let alone my parents?' Xu Chong asked Fotucheng about this matter. Fotucheng said, 'Go home and fast for three days, and then you can come.' Xu Chong followed his words. Fotucheng used Yinzhi seeds to grind sesame oil and apply it to Xu Chong's right palm, and asked Xu Chong to look at it. Xu Chong saw a Shramana preaching among the crowd, his form...

狀似女。具以白澄。澄曰。是君女先身。出家益物往事如此。若從其志。方當榮拔六親令君富貴。生死大苦海向得其邊。忡還許之。首便剪落從澄乃凈撿尼受戒。立建賢寺。澄以石勒所遺剪花納七條衣及象鼻澡灌與之。博覽群籍經目必誦。思致淵深神照詳遠。一時道學莫不宗焉。因其出家者二百餘人。又造五六精舍。匪憚勤苦皆得修立。石虎敬之。擢父忡為黃門侍郎清河太守。

司州西寺智賢尼傳三

智賢。本姓趙。常山人也。父珍扶柳縣令。賢幼有雅操志概貞立。及在緇衣戒行修備。神情凝遠曠然不雜。太守杜霸篤信黃老憎嫉釋種。符下諸寺剋日簡汰。制格高峻非凡所行。年少怖懼皆望風奔駭。唯賢獨無懼容興居自若。集城外射堂皆是耆德。簡試之日尼眾盛壯唯賢而已。霸先試賢以格。格皆有餘。賢儀觀清雅辭吐辯麗。霸密挾邪心逼賢獨住。賢識其意誓不毀戒法。不茍存身命抗言拒之。霸怒以刀斫賢二十餘瘡。悶絕躄地。霸去乃蘇。倍加精進菜齋苦節。門徒百餘人。常如水乳。及符堅偽立聞風敬重。為制織繡袈裟。三歲方成。價直百萬。后住司州西寺。弘顯正法開長信行。晉太和中年七十餘。誦正法華經。猶日夜一遍。其所住處眾鳥依棲。經行之時鳴呼隨逐云。

弘農北嶽妙相尼傳四

妙

【現代漢語翻譯】現代漢語譯本：（她）看起來像個女子。全都告訴了澄（釋道澄，人名）。澄說：『這是你女兒的前世。出家有益於世事，往事就是這樣。如果順從她的志向，正當使六親榮耀顯達，使你富貴。生死的大苦海將要到達邊際。』忡（女子的父親）答應了她。她的頭髮就被剪落，跟隨澄於是成為凈撿尼並受戒。建立建賢寺。澄把石勒（後趙皇帝）所遺贈的剪花納七條衣和象鼻澡灌給了她。她廣泛閱讀各種書籍，看過就一定能背誦。思慮深刻，見解深遠。一時的佛學之士沒有不以她為宗師的。因為她而出家的人有二百多人。又建造了五六所精舍。不害怕勤勞辛苦，都能夠修建完成。石虎（石勒之侄，後趙皇帝）敬重她。提拔她的父親忡為黃門侍郎、清河太守。

司州西寺智賢尼傳三

智賢（尼姑法號），本姓趙，是常山人。她的父親趙珍是扶柳縣令。智賢從小就有高雅的品行，志向堅定。等到她穿上僧衣，戒行修持完備。精神凝練深遠，曠達而不雜亂。太守杜霸（人名）篤信黃老之術，憎恨嫉妒佛教。下令給各個寺廟，規定日期篩選淘汰僧尼。制定的標準很高很嚴，不是一般人能做到的。年輕的僧尼害怕恐懼，都聞風逃散。只有智賢沒有害怕的樣子，行動起居如常。聚集在城外射堂的都是年長的有德之人。篩選測試的那天，尼姑們人很多，但只有智賢一人而已。杜霸先用標準來測試智賢。智賢都超過了標準。智賢的儀容外表清雅，說話辯論有文采。杜霸暗中懷著邪惡的心思，逼迫智賢獨自居住。智賢知道他的意思，發誓不毀壞戒律，不茍且偷生，抗拒他的要求。杜霸憤怒地用刀砍了智賢二十多刀，（智賢）昏悶倒地。杜霸離開后她才甦醒。更加精進，吃齋戒葷，生活簡樸。門徒有一百多人，常常像水和乳一樣融合。等到符堅（前秦皇帝）虛偽地建立政權，聽到她的名聲，敬重她。為她製作織繡的袈裟，三年才完成，價值一百萬。後來住在司州西寺，弘揚顯正法，開啟長信行。晉太和年間，年齡七十多歲，誦讀《正法華經》，仍然日夜一遍。她所居住的地方，眾鳥依附棲息。經行的時候，鳴叫著跟隨，（就像在）說。

弘農北嶽妙相尼傳四

妙（尼姑法號）

【English Translation】 English version: She looked like a woman. (The details) were all told to Cheng (Shi Dao Cheng, a person's name). Cheng said, 'This is your daughter's previous life. Leaving home benefits the world, and the past was like this. If you follow her aspirations, it is right to make her six relatives glorious and prominent, and make you rich and noble. The great sea of suffering of birth and death is about to reach its edge.' Chong (the woman's father) agreed to her. Her hair was then cut off, and she followed Cheng to become a Jingjian nun and received the precepts. She established Jianxian Temple. Cheng gave her the seven-striped robe with cut flowers and the elephant-trunk bathing pot that Shi Le (Emperor of Later Zhao) had left behind. She read various books extensively, and she could recite them after reading them once. Her thoughts were profound, and her insights were far-reaching. The Buddhist scholars of the time all regarded her as their master. More than two hundred people became monks because of her. She also built five or six exquisite houses. Not afraid of hard work, they were all able to complete the construction. Shi Hu (Shi Le's nephew, Emperor of Later Zhao) respected her. He promoted her father, Chong, to be a Yellow Gate Attendant and the Prefect of Qinghe.

Biography of Nun Zhixian of Xisi Temple in Sizhou, Part 3

Zhixian (nun's Dharma name), whose original surname was Zhao, was a native of Changshan. Her father, Zhao Zhen, was the magistrate of Fuliu County. Zhixian had elegant character from a young age, and her aspirations were firm. When she put on the monastic robes, her precepts and practices were complete. Her spirit was condensed and far-reaching, broad and unadulterated. Prefect Du Ba (a person's name) was a devout believer in Huang-Lao philosophy and hated and envied Buddhism. He issued orders to the temples, stipulating a date for screening and eliminating monks and nuns. The standards set were very high and strict, and not something that ordinary people could achieve. The young monks and nuns were afraid and frightened, and they all fled at the mere sound of the wind. Only Zhixian had no appearance of fear, and her actions and daily life were as usual. Those gathered in the shooting hall outside the city were all elderly and virtuous people. On the day of the screening test, there were many nuns, but only Zhixian was there. Du Ba first tested Zhixian with the standards. Zhixian exceeded all the standards. Zhixian's appearance was elegant, and her speech and arguments were eloquent. Du Ba secretly harbored evil intentions and forced Zhixian to live alone. Zhixian knew his intentions and vowed not to destroy the precepts, not to survive by compromising, and resisted his demands. Du Ba angrily slashed Zhixian more than twenty times with a knife, and (Zhixian) fainted and fell to the ground. She woke up after Du Ba left. She became even more diligent, ate vegetarian food, and lived a simple life. She had more than a hundred disciples, who were often as harmonious as water and milk. When Fu Jian (Emperor of Former Qin) falsely established his regime, he heard of her reputation and respected her. He had a woven and embroidered kasaya made for her, which took three years to complete and was worth one million. Later, she lived in Xisi Temple in Sizhou, promoted and manifested the correct Dharma, and opened the practice of long-term faith. During the Taihe period of the Jin Dynasty, she was over seventy years old and recited the Zheng Fa Hua Sutra, still once every day and night. Where she lived, many birds depended on her for shelter. When she walked, they chirped and followed, (as if) saying.

Biography of Nun Miaoxiang of Beiyue in Hongnong, Part 4

Miao (nun's Dharma name)

相。本姓張。名珮華。弘農人也。父茂家素富盛。相早習經訓。十五適太子舍人北地皇甫達達居喪失禮。相惡之告求離絕因請出家。父並從之。精勤蔬食。游心慧藏明達法相。住弘農北嶽蔭林面野。徒屬甚多悅志閑曠。遁影其中二十餘載。勵精苦行久而彌篤。每說法度人。常懼聽者不能專志。或涕泣以示之。是故其所啟訓皆能弘益。晉永和中弘農太守請七日齋。座上白衣咨請佛法言挾不遜。相正色曰。君非直見慢亦大輕邦宰。何用無禮茍出人間耶。於是稱疾而退。當時道俗咸歎服焉。后枕疾累日臨終怡悅。顧語弟子曰。不問窮達生必有死。今日別矣。言絕而終。

建福寺康明感尼傳五

明感。本姓朱。高平人也。世奉大法經。為虜賊所獲。欲以為妻。備加苦楚。誓不受辱。謫使牧羊經歷十載。懷歸轉篤反途莫由。常念三寶兼愿出家。忽遇一比丘就請五戒。仍以觀世音經授之。因得習誦晝夜不休。愿得還家立五層塔。不勝憂念逃走東行。初不識路晝夜兼涉。徑入一山見有斑虎。去之數步初甚恐懅小卻意定心願逾至。遂隨虎而行。積日彌旬得達青州。將入村落虎便不見。至州復為明伯連所虜。音問至家夫兒迎贖。家人拘制其志未諧苦身。勤精三年。乃遂專篤禪行戒品無愆。脫有小犯輒累晨懺悔要見瑞相然後乃

【現代漢語翻譯】現代漢語譯本：相，原本姓張，名叫珮華（pèi huá），是弘農（Hóngnóng）人。他的父親茂（Mào）家境非常富裕。相從小就學習經書訓典。十五歲時，嫁給了太子舍人北地（Běidì）的皇甫達（Huángfǔ Dá）。皇甫達居喪期間行為不合禮儀，相厭惡他，請求解除婚約，因此請求出家。他的父親都同意了。他精進勤奮，吃素食，用心研究佛法的智慧，通達佛法的表相。他住在弘農北嶽（Běiyue）的蔭林（Yinlin），面向原野。他的門徒非常多，他喜歡清靜空曠的環境，隱居在那裡二十多年。他努力修行，時間越久越堅定。每次說法度化他人，常常擔心聽眾不能專心致志，有時會哭泣來警示他們。因此，他所開導訓誡的都能使人受益。晉朝永和（Yǒnghé）年間，弘農太守邀請他進行七日齋戒。宴席上，一位平民諮詢佛法，言語中帶著不遜。相嚴肅地說：『您不僅輕慢了我，也大大輕視了地方長官。為何如此無禮，隨便在人世間胡言亂語呢？』於是稱病退席。當時，僧人和俗人都感嘆佩服他。後來，他因病臥床多日，臨終時心情愉悅。他回頭對弟子們說：『無論貧窮還是顯達，生命終究有死亡。今天就要告別了。』說完就去世了。

建福寺（Jiànfúsì）康明感（Kāng Mínggǎn）尼傳五

明感，原本姓朱，是高平（Gāopíng）人。世代信奉佛法經典。她被虜賊抓獲，想要讓她做妻子，對她百般折磨，但她發誓不接受侮辱。被貶去放羊，經歷了十年。她思念家鄉的心情越來越強烈，但回家的路卻無從得知。她常常唸誦三寶（sānbǎo），並希望出家。忽然遇到一位比丘（bǐqiū），向他請求受五戒（wǔjiè）。比丘還將《觀世音經》（Guānshìyīn Jīng）傳授給她。她因此得以學習背誦，日夜不停。她發願回到家鄉后要建造一座五層塔。因為憂愁思念而逃走，向東走去。起初不認識路，日夜兼程。徑直進入一座山，看到一隻斑斕的老虎。她離開幾步，起初非常害怕，稍微退卻，但心意堅定，願望更加強烈。於是跟隨老虎而行。經過多日，大約十天，到達了青州（Qīngzhōu）。將要進入村落時，老虎就不見了。到達青州后，又被明伯連（Míng Bólián）所虜。訊息傳到家中，丈夫和兒子前來贖回。家人拘禁她，她的志向沒有實現，只能苦修自身。勤奮精進三年，才得以專心禪修，持守戒律沒有過失。即使有小的過犯，也會連續幾天懺悔，一定要見到吉祥的徵兆才停止。

【English Translation】 English version: Xiang, originally surnamed Zhang, named Pei Hua, was a native of Hongnong. His father, Mao, was from a very wealthy family. Xiang studied scriptures and teachings from an early age. At the age of fifteen, he married Huangfu Da of Beidi, who was a palace attendant. Huangfu Da's behavior during mourning was improper, and Xiang disliked him, requesting to dissolve the marriage, and thus requested to become a monk. His father agreed to both requests. He was diligent and hardworking, ate vegetarian food, and devoted himself to studying the wisdom of the Buddha's teachings, understanding the appearances of the Dharma. He lived in the Yinlin of Beiyue in Hongnong, facing the wilderness. He had many disciples, and he enjoyed the quiet and open environment, living in seclusion there for more than twenty years. He worked hard in his practice, and the longer he did it, the more determined he became. Every time he preached to transform others, he often worried that the listeners would not be able to concentrate, and sometimes he would weep to warn them. Therefore, his teachings and instructions were able to benefit people. During the Yonghe period of the Jin Dynasty, the governor of Hongnong invited him to a seven-day fast. At the banquet, a commoner consulted about the Buddha's teachings, with disrespect in his words. Xiang said sternly: 'You not only slight me, but also greatly despise the local official. Why are you so rude, casually spouting nonsense in the human world?' So he claimed illness and withdrew. At that time, monks and laypeople all admired him. Later, he was bedridden for many days due to illness, and he was happy at the time of his death. He turned to his disciples and said: 'Whether poor or prominent, life will eventually have death. Today I must say goodbye.' After speaking, he passed away.

Biography of Nun Kang Minggan of Jianfu Temple, Five

Minggan, originally surnamed Zhu, was a native of Gaoping. Her family had believed in the Buddhist scriptures for generations. She was captured by bandits who wanted to make her their wife, and they tortured her in every way, but she vowed not to accept the humiliation. She was demoted to herding sheep and spent ten years. Her longing for home grew stronger, but she had no way to return. She often recited the Three Jewels and wished to become a nun. Suddenly, she met a Bhikkhu who asked her to take the Five Precepts. The Bhikkhu also taught her the Avalokitesvara Sutra. She was able to learn and recite it day and night. She vowed to build a five-story pagoda after returning home. Because of worry and longing, she ran away, heading east. At first, she did not know the way, traveling day and night. She went straight into a mountain and saw a spotted tiger. She moved away a few steps, initially very scared, retreating slightly, but her heart was firm and her wish was even stronger. So she followed the tiger. After many days, about ten days, she arrived in Qingzhou. When she was about to enter the village, the tiger disappeared. After arriving in Qingzhou, she was captured by Ming Bolian. The news reached her home, and her husband and son came to redeem her. Her family imprisoned her, and her ambition was not realized, so she could only cultivate herself with hardship. She worked hard and diligently for three years, and was able to concentrate on meditation, keeping the precepts without fault. Even if there was a small fault, she would repent for several days in a row, and would not stop until she saw an auspicious sign.

休。或見雨花。或聞空聲。或睹佛像。或夜善夢。年及桑榆操行彌峻江北子女師奉如歸。晉永和四年春與慧湛等十人。濟江詣司空公何充。充一見甚敬重於時京師未有尼寺。充以別宅。為之立寺。問感曰。當何名之。答曰。大晉四部今日始備。檀越所建皆造福業。可名曰建福寺。公從之矣。后遇疾少時便卒。

北永安寺曇備尼傳六

曇備。本姓陶。丹陽建康人也。少有清信愿修正法。而無有昆弟。獨與母居。事母恭孝宗黨稱之。年及笄嫁徴幣弗許。母不能違聽其離俗。精勤戒行日夜無怠。晉穆皇帝禮接敬厚。常稱曰。久看更佳。謂章皇后何氏曰。京邑比丘尼鮮有曇備之儔也。到永和十年後為立寺于定陰里。名永安(今之何后寺是)謙虛導物。未嘗有矜慢之容。名譽日廣。遠近投集。眾三百人。年七十三。泰元二十一年卒。弟子曇羅。博覽經律機才贍密。敕續師任。更立四層塔講堂房宇。又造臥像及七佛龕堂云。

建福寺慧湛尼傳七

慧湛。本姓彭。任城人也。神貌超遠精操殊特。淵情曠達濟物為務。惡衣蔬食樂在其中。嘗荷衣山行逢群劫。欲舉刃向湛。手不能勝。因求湛所負衣。湛歡笑而與曰。君意望甚重所獲殊輕。復解其衣內新裙與之。劫即辭謝並以還湛。湛舍之而去。建元二年渡江。司

【現代漢語翻譯】現代漢語譯本休。有時會看到天空中飄落花朵，有時會聽到空中的聲音，有時會看到佛像，有時會在夜晚做好夢。年齡大了之後，操守品行更加嚴謹，江北的女子們像對待老師一樣尊敬她。晉朝永和四年春天，她與慧湛等十人，渡江去拜訪司空公何充（人名）。何充一見她就非常敬重。當時京城還沒有尼姑庵，何充就把自己的別宅，改建為尼姑庵。何充問她，應該叫什麼名字。她回答說，『大晉的四部眾今天才算完備，您所建造的都是造福的事業，可以叫做建福寺。』何充聽從了她的建議。後來她生病，不久就去世了。曇備尼傳（比丘尼的傳記）六：曇備，原本姓陶，是丹陽建康人。從小就有清凈的信仰，希望修正法，但是沒有兄弟，獨自與母親居住。侍奉母親恭敬孝順，宗族鄉黨都稱讚她。到了可以出嫁的年齡，有人送來聘禮求娶，她都不答應。母親不能違揹她的意願，聽任她離開世俗。她精進勤奮，遵守戒律，日夜沒有懈怠。晉穆皇帝對她禮遇有加，非常敬重，常常稱讚說，『時間越長越覺得她好。』他對章皇后何氏（人名）說，『京城裡的比丘尼很少有能和曇備相比的。』到了永和十年之後，為她在定陰里建立寺廟，名叫永安（就是現在的何后寺）。她謙虛待人，引導眾生，從來沒有驕傲自滿的神色。名聲越來越大，遠近的人都來投靠她，有三百多人。七十三歲時，在泰元二十一年去世。她的弟子曇羅，博覽經書戒律，機敏有才華，奉皇帝的命令接替她的位置。又建造了四層寶塔、講堂和房屋，還建造了臥佛像和七佛龕堂等。慧湛尼傳（比丘尼的傳記）七：慧湛，原本姓彭，是任城人。神態容貌超凡脫俗，精神操守非常獨特。心胸開闊曠達，以救濟眾生為己任。穿著粗劣的衣服，吃著粗淡的食物，卻樂在其中。曾經穿著僧衣在山中行走，遇到一群強盜。強盜想要舉刀砍向慧湛，卻手無力氣。於是就向慧湛索要她所揹負的衣服。慧湛笑著把衣服給了他們，說，『你們的期望很大，得到的卻很少。』又解開衣服裡面的新裙子給他們。強盜立刻辭謝，並把衣服還給慧湛。慧湛把衣服舍棄后離開了。建元二年，她渡江。

【English Translation】 English version Hsiu: Sometimes she would see raining flowers, sometimes she would hear voices in the air, sometimes she would behold Buddha images, and sometimes she would have good dreams at night. As she grew older, her conduct became even more strict, and the women of Jiangbei respected her as a teacher. In the spring of the fourth year of the Yonghe era of the Jin Dynasty, she and ten others, including Huizhan, crossed the river to visit Sikong Gong He Chong (a person's name). He Chong greatly respected her upon their first meeting. At that time, there were no nunneries in the capital, so He Chong converted his other residence into a nunnery for her. He Chong asked her what it should be named. She replied, 'The fourfold assembly of the Great Jin is complete today. What you have built is all meritorious work, so it can be named Jianfu Temple.' Gong followed her advice. Later, she fell ill and soon passed away. Biography of Bhikkhuni Tanbei of Yong'an Temple in the North, Six: Tanbei, originally surnamed Tao, was a native of Jiankang in Danyang. From a young age, she had a pure faith and wished to cultivate the Correct Dharma, but she had no brothers and lived alone with her mother. She served her mother with respect and filial piety, and the clan and community praised her. When she reached marriageable age, she refused all betrothal gifts. Her mother could not go against her wishes and allowed her to leave secular life. She was diligent and assiduous in observing the precepts, without懈怠day or night. Emperor Mu of the Jin Dynasty treated her with courtesy and respect, often praising her, saying, 'The longer I know her, the better she seems.' He said to Empress Zhang He (a person's name), 'There are few bhikkhunis in the capital who can compare to Tanbei.' In the tenth year of the Yonghe era, a temple was established for her in Dingyinli, named Yong'an (now Hehou Temple). She was humble in guiding others and never showed any arrogance or complacency. Her reputation grew daily, and people from far and near came to join her, numbering over three hundred. At the age of seventy-three, she passed away in the twenty-first year of the Taiyuan era. Her disciple Tanluo, who had extensively studied the scriptures and precepts and was quick-witted and talented, was ordered to succeed her. She further built a four-story pagoda, lecture hall, and rooms, and also created a reclining Buddha statue and a hall for the Seven Buddhas. Biography of Bhikkhuni Huizhan of Jianfu Temple, Seven: Huizhan, originally surnamed Peng, was a native of Rencheng. Her spirit and appearance were extraordinary, and her conduct was particularly unique. She had a broad and open mind and took it as her duty to help others. She wore coarse clothing and ate simple food, finding joy in it. Once, while walking in the mountains wearing her monastic robes, she encountered a group of robbers. They tried to raise their knives to Huizhan, but their hands were unable to lift them. So they asked Huizhan for the clothes she was carrying. Huizhan smiled and gave them the clothes, saying, 'Your expectations are great, but what you have gained is very little.' She also untied the new skirt inside her clothes and gave it to them. The robbers immediately declined and returned the clothes to Huizhan. Huizhan abandoned the clothes and left. In the second year of the Jianyuan era, she crossed the river.

空何充大加崇敬請居建福寺住云。

延興寺僧基尼傳八

僧基。本姓明。濟南人也。綰髮志道秉愿出家。母氏不聽。密以許嫁。秘其聘禮。迎接日近女乃覺知。即便絕糧水漿不下。親屬共請意不可移。至於七日母呼女婿。婿敬信。見婦殆盡。謂婦母曰。人各有志不可奪也。母即從之。因遂出家。時年二十一。內外親戚皆來慶慰。競施珍華爭設名供。州牧給伎郡守親臨。道俗咨嗟嘆未曾有。基凈持戒范精進習經。數與曇備尼名輩略齊。樞機最密善言事議康。皇帝雅相崇禮。建元二年皇后褚氏為立寺于都亭里通恭巷內。名曰延興。基居寺住。徒眾百餘人。當事清明道俗加敬。年六十八。隆安元年卒矣。

洛陽城東寺道馨尼傳九

竺道馨。本姓羊。太山人也。志性專謹與物無忤。沙彌時常為眾使口恒誦經。及年二十誦法華維摩等經。具戒后研求理味蔬食苦節。彌老彌至。住洛陽東寺。雅能清談尤善小品。貴在理通不事辭辯。一州道學所共師宗。比丘尼講經馨其始也。晉泰和中有女人楊令辯。篤信黃老專行服氣。先時人物亦多敬事。及馨道王其術寢亡。令辯假結同姓數相去來。內懷姤嫉伺行毒害。后竊以毒藥內馨食中。諸治不愈。弟子問往誰家得病。答曰。我其知主。皆籍業緣。汝無問也。設道有益

【現代漢語翻譯】現代漢語譯本：空和尚非常崇敬他，請他住在建福寺。延興寺的僧人基尼傳記第八僧基，原本姓明，是濟南人。年幼時就立志向道，秉持出家的願望，但他的母親不同意，秘密地為他訂了婚，並隱瞞了聘禮。在迎娶的日子臨近時，女子才得知此事，便開始絕食絕水。親屬們共同勸說，但她的意志不可動搖。到了第七天，母親叫來了女婿。女婿非常敬重僧基的志向，看到女子幾乎要死去，便對她的母親說：『每個人都有自己的志向，不可強迫啊。』母親便聽從了他。因此，僧基得以出家，當時他二十一歲。內外親戚都來祝賀慰問，爭相贈送珍貴的禮物，爭著設定盛大的齋供。州牧派來樂伎，郡守親自到場。僧俗大眾都讚歎說從未有過這樣的事。僧基清凈地持守戒律，精進地學習經典，常常與曇備尼等名僧齊名。他處事周密，善於言談議事，皇帝非常崇敬他。建元二年，皇后褚氏在都亭里的通恭巷內為他建立了一座寺廟，名叫延興寺。僧基住在寺中，徒弟有一百多人。他處理事務清明公正，道俗都很敬重他。六十八歲時，在隆安元年去世。洛陽城東寺的道馨尼傳記第九竺道馨，原本姓羊，是泰山人。她的志向和性格都非常專一謹慎，與世無爭。做沙彌時，經常為大家服務，口中不停地誦經。到了二十歲，她誦讀《法華經》、《維摩經》等經典。受具足戒后，她研習經義，吃素，生活簡樸，年紀越大越是如此。她住在洛陽東寺，擅長清談，尤其擅長《小品般若經》。她注重義理通達，不追求辭藻辯論。整個州的學道之人都以她為師。比丘尼講解佛經，道馨是開始者。晉朝泰和年間，有個女人叫楊令辯，篤信黃老之術，專門修行服氣之法。先前的人物也有很多敬重她。等到道馨的佛法興盛后，她的方術就衰落了。楊令辯假裝與道馨結為同姓，多次往來。內心懷著嫉妒，伺機下毒。後來，她偷偷地將毒藥放在道馨的食物中。各種治療方法都不見效。弟子們問她以前去誰家得的病，她回答說：『我大概知道是誰做的，這都是業緣所致，你們不要問了。』如果修道有益

【English Translation】 English version: Kong, the monk, greatly admired him and invited him to reside at Jianfu Temple. The Biography of Bhikkhuni Jini of Yanxing Temple, Eighth Sengji, originally surnamed Ming, was a native of Jinan. From a young age, he aspired to the Way and held the wish to renounce the world, but his mother did not agree and secretly arranged a marriage for him, concealing the betrothal gifts. As the wedding day approached, the woman learned of this and began to abstain from food and water. Her relatives pleaded with her, but her will could not be moved. On the seventh day, the mother called the groom. The groom deeply respected Sengji's aspirations and, seeing that the woman was near death, said to her mother, 'Everyone has their own aspirations, which cannot be forced.' The mother then complied with him. Therefore, Sengji was able to renounce the world at the age of twenty-one. Relatives from both sides came to congratulate and comfort him, vying to offer precious gifts and setting up grand vegetarian feasts. The governor sent musicians, and the prefect personally attended. Monks and laypeople alike exclaimed that they had never seen such a thing. Sengji purely upheld the precepts, diligently studied the scriptures, and was often ranked alongside famous monks such as Tanbini. He was discreet in his affairs and skilled in speech and deliberation. The emperor greatly admired him. In the second year of Jianyuan, Empress Chu established a temple for him in Tonggong Lane in Dutingli, named Yanxing Temple. Sengji resided in the temple, with over a hundred disciples. He handled affairs with clarity and impartiality, and both monks and laypeople respected him. He passed away at the age of sixty-eight in the first year of Long'an. The Biography of Bhikkhuni Daoxin of the Eastern Temple of Luoyang, Ninth Zhu Daoxin, originally surnamed Yang, was a native of Mount Tai. Her aspirations and character were very focused and cautious, and she was not contentious. As a Shami (novice), she often served the community and constantly recited scriptures. At the age of twenty, she recited scriptures such as the 'Lotus Sutra' and the 'Vimalakirti Sutra'. After receiving the full precepts, she studied the meaning of the scriptures, ate vegetarian food, and lived a simple life, becoming more so as she grew older. She resided in the Eastern Temple of Luoyang and was skilled in pure conversation, especially the 'Smaller Perfection of Wisdom Sutra'. She emphasized understanding the principles and did not pursue eloquent arguments. All the scholars of the Way in the state regarded her as a teacher. Daoxin was the first Bhikkhuni to lecture on Buddhist scriptures. During the Taihe period of the Jin Dynasty, there was a woman named Yang Lingbian who was a devout believer in Huang-Lao (Taoism) and specialized in practicing breath control. People in the past also respected her. When Daoxin's Buddhism flourished, her techniques declined. Yang Lingbian pretended to be of the same surname as Daoxin and visited her frequently. Harboring jealousy in her heart, she sought an opportunity to poison her. Later, she secretly put poison in Daoxin's food. Various treatments were ineffective. The disciples asked her which family she had visited before she became ill. She replied, 'I probably know who did it, but this is all due to karma. Do not ask.' If cultivating the Way is beneficial

我尚不說。況無益耶。不言而終。

新林寺道容尼傳十

道容。本歷陽人。住烏江寺。戒行精峻。善占吉兇逆知禍福。世傳為聖。晉明帝時甚見敬事。以花布席下驗其凡聖。果不萎焉。及簡文帝。先事清水道師。道師京都所謂王濮陽也。第內為立道舍。容亟開導未之從也。後宮人每入道屋。輒見神人。為沙門形。滿於室內。帝疑容所為也。而莫能決。踐祚之後。烏巢太極殿帝使曲安遠筮。之云。西南有女人師能滅此怪。帝遣使往烏江迎道容。以事訪之。容曰。唯有清齋七日受持八戒。自當消弭。帝即從之。整肅一心七日未滿。群烏競集運巢而去。帝深信重。即為立寺資給所須。因林為名。名曰新林。即以師禮事之。遂奉正法。後晉顯尚佛道容之力也。逮孝武時彌相崇敬。太元中忽而絕跡講不知所在。帝敕葬其衣缽。故寺邊有冢云。

司州令宗尼傳十一

令宗。本姓滿。高乎金鄉人也。幼有清信鄉黨稱之。家遇喪亂為虜所驅。歸誠懇至稱佛法僧。誦普門品。拔除其眉。托云惡疾。求訴得放。隨路南歸。行出冀州。復為賊所逐。登上林樹專誠至念。捕者前望終不仰視。尋索不得俄爾而散。宗下復去。不敢乞食。初不覺饑。晚達孟津無船可濟。慞惶憂懼更稱三寶。忽見一白鹿不知所從來。下涉河流

【現代漢語翻譯】現代漢語譯本：我暫且不談論這件事。更何況是沒有益處的事情呢？還是不說話結束吧。

新林寺道容尼傳十

道容（Daorong），原本是歷陽（Liyang）人，住在烏江寺（Wujiang Temple），持戒修行非常嚴格，擅長占卜吉兇，預知禍福。世人傳說她是聖人。晉明帝（Emperor Ming of Jin）時非常尊敬她，用花布蓆子放在她座下，以此來驗證她是凡人還是聖人，結果花沒有枯萎。到了晉簡文帝（Emperor Jianwen of Jin）時，簡文帝先前信奉清水道師（Qing Shui Daoist），道師就是京城人所說的王濮陽（Wang Puyang）。簡文帝在宮內為他設立道舍，道容多次開導簡文帝，但他沒有聽從。後來，後宮的嬪妃每次進入道屋，總是看見神人，是沙門（Shamen，佛教出家人的通稱）的形象，充滿了整個房間。簡文帝懷疑是道容所為，但無法確定。簡文帝即位之後，烏鴉在太極殿（Taiji Hall）築巢，簡文帝派曲安遠（Qu Anyuan）占卜，占卜的結果說：『西南方有一位女師，能夠消除這個怪異現象。』簡文帝派遣使者前往烏江（Wujiang）迎接道容，向她詢問這件事。道容說：『只有清凈齋戒七天，受持八戒（Eight Precepts），自然能夠消除。』簡文帝立即聽從了她的話，整肅身心，七天還沒滿，烏鴉們就爭相聚集，搬運巢穴離開了。簡文帝非常信任和器重她，就為她建立寺廟，供給她所需的一切。因為寺廟靠近樹林，所以取名為新林寺（Xinlin Temple）。簡文帝以對待老師的禮節來對待道容，於是開始信奉正法。後來晉朝能夠興盛，也是因為道容的力量。到了晉孝武帝（Emperor Xiaowu of Jin）時，對道容更加崇敬。太元年間，道容忽然消失了軌跡，沒有人知道她去了哪裡。孝武帝下令安葬她的衣缽，所以在寺廟旁邊有她的墳墓。

司州令宗尼傳十一

令宗（Lingzong），原本姓滿（Man），是高乎金鄉（Gao Hu Jinxiang）人。從小就有清凈的信仰，鄉里人都稱讚她。家中遭遇喪亂，被虜所驅趕。她歸心真誠懇切，稱念佛法僧三寶（Three Jewels），誦持普門品（Universal Gate Chapter）。她拔掉自己的眉毛，謊稱得了惡疾，請求訴說，得以被釋放。她沿著道路向南返回，走到冀州（Ji Province），又被賊人追趕。她登上樹林，專心至誠地念誦佛號。追捕她的人在樹前望來望去，始終沒有向上看，尋找了一會兒沒有找到，就散去了。令宗從樹上下來繼續趕路，不敢乞討食物，起初不覺得飢餓。晚上到達孟津（Mengjin），沒有船可以渡河，她驚慌憂懼，更加稱念三寶（Three Jewels）。忽然看見一隻白鹿，不知道從哪裡來，下到河裡涉水而過。

【English Translation】 English version: I will not speak of it for now. Moreover, what use is there? Let it end without a word.

Biography of Bhikkhuni Daorong of Xinlin Temple, Ten

Daorong (Daorong), originally from Liyang, resided in Wujiang Temple (Wujiang Temple). She was strict in observing precepts and skilled in divination, foreknowing good fortune and misfortune. The world傳said she was a sage. Emperor Ming of Jin (Emperor Ming of Jin) greatly respected her, using a flower cloth mat under her seat to verify whether she was a mortal or a sage. As a result, the flowers did not wither. By the time of Emperor Jianwen of Jin (Emperor Jianwen of Jin), he had previously believed in the Qing Shui Daoist (Qing Shui Daoist), who was known in the capital as Wang Puyang (Wang Puyang). Emperor Jianwen established a Daoist residence for him within the palace. Daorong repeatedly enlightened Emperor Jianwen, but he did not listen. Later, palace concubines often saw divine beings in the Daoist residence, in the form of Shamen (Shamen, a general term for Buddhist monks), filling the entire room. Emperor Jianwen suspected Daorong was responsible, but could not confirm it. After Emperor Jianwen ascended the throne, crows nested in the Taiji Hall (Taiji Hall). Emperor Jianwen sent Qu Anyuan (Qu Anyuan) to divine the matter, and the divination said: 'There is a female teacher in the southwest who can eliminate this strange phenomenon.' Emperor Jianwen sent envoys to Wujiang (Wujiang) to welcome Daorong and inquire about the matter. Daorong said: 'Only by observing a pure fast for seven days and upholding the Eight Precepts (Eight Precepts) can it be naturally eliminated.' Emperor Jianwen immediately followed her advice, purifying his mind and body. Before the seven days were up, the crows gathered and moved their nests away. Emperor Jianwen deeply trusted and valued her, so he built a temple for her, providing her with everything she needed. Because the temple was near a forest, it was named Xinlin Temple (Xinlin Temple). Emperor Jianwen treated Daorong with the respect due to a teacher, and thus began to believe in the true Dharma. Later, the prosperity of the Jin Dynasty was due to Daorong's power. By the time of Emperor Xiaowu of Jin (Emperor Xiaowu of Jin), he revered Daorong even more. During the Taiyuan era, Daorong suddenly disappeared without a trace, and no one knew where she went. Emperor Xiaowu ordered her robes and bowl to be buried, so there is a tomb beside the temple.

Biography of Bhikkhuni Lingzong of Sizhou, Eleven

Lingzong (Lingzong), originally surnamed Man (Man), was from Gao Hu Jinxiang (Gao Hu Jinxiang). From a young age, she had pure faith, and the villagers praised her. Her family encountered turmoil and was driven by captives. She sincerely took refuge, reciting the Three Jewels (Three Jewels) of Buddha, Dharma, and Sangha, and reciting the Universal Gate Chapter (Universal Gate Chapter). She plucked out her eyebrows, falsely claiming to have a terrible disease, and requested to speak, thus gaining release. She returned south along the road, and when she reached Ji Province (Ji Province), she was chased by thieves again. She climbed a forest tree and single-mindedly recited the Buddha's name. The pursuers looked around in front of the tree but never looked up. After searching for a while without finding her, they dispersed. Lingzong came down from the tree and continued on her way, not daring to beg for food, and initially did not feel hungry. In the evening, she reached Mengjin (Mengjin), but there was no boat to cross the river. She was frightened and worried, and even more so recited the Three Jewels (Three Jewels). Suddenly, she saw a white deer, not knowing where it came from, wading into the river.

。沙塵隨起。無有波瀾。宗隨鹿而濟。曾不沾濡。平行如陸。因得達家。仍即入道誠心冥詣。學行精懇。開覽經法。深義入神。晉孝武聞之遣書通問。后百姓遇疾貧困者眾。宗傾資賑給告乞人間。不避阻遠隨宜贍恤。蒙賴甚多。忍饑勤苦形容枯悴。年七十五。忽早召弟子說其夜夢。見一大山云是須彌。高峰秀絕上與天連。寶飾莊嚴暉耀爛日。法鼓鏗鏘香菸芳靡語吾令前愕然驚覺。即體中忽忽有異於常。雖無痛惱狀如昏醉。同學道津曰。正當是極樂耳。交言未竟。奄忽遷神。

簡靜寺支妙音尼傳十二

妙音。未詳何許人也。幼而志道居處京華。博學內外善為文章。晉孝武皇帝太傅會稽王道孟顗等並相敬信。每與帝及太傅中朝學士。談論屬文。雅有才致。藉甚有聲。太傅以太元十年為立簡靜寺。以音為寺主。徒眾百餘人。內外才義者因之以自達。供䞋無窮。富傾都邑。貴賤宗事。門有車馬日百餘兩。荊州刺史王忱死。烈宗意欲以王恭代之。時桓玄在江陵為忱所折挫聞恭應往素又憚恭。殷仲堪時為恭門生。玄知殷仲堪弱才亦易制御。意欲得之。乃遣使憑妙音尼為堪圖州。既而烈宗問妙音。荊州缺外問。云誰應作者。答曰。貧道道士豈容及俗中論議。如聞外內談者。並云無過殷仲堪。以其意慮深遠荊楚所須。帝然

【現代漢語翻譯】現代漢語譯本：沙塵隨風揚起，沒有一絲波瀾。宗法師跟隨鹿群渡河，身上沒有沾濕一點水，如同在陸地上行走一般。因此到達目的地，隨即潛心入道，誠心冥思，學習修行精進懇切，開卷研讀經法，對其中深刻的含義領悟入神。晉孝武帝聽說了他的事蹟，派人送去書信問候。後來百姓遭遇疾病，貧困的人很多，宗法師傾盡資財賑濟，四處奔走告求，不避艱險遙遠，根據情況給予幫助，受到恩惠的人很多。他忍受飢餓，勤奮刻苦，形容憔悴。七十五歲時，忽然早晨召集弟子，說他夜裡夢見一座大山，說是須彌山（佛教中的聖山），山峰高聳秀麗，直插雲霄，寶物裝飾莊嚴，光輝照耀如同太陽。法鼓鏗鏘作響，香菸芬芳瀰漫，（有聲音）告訴他向前。他愕然驚醒，隨即感到身體忽然與平時不同，雖然沒有疼痛，但狀態如同昏醉。同學道津說：『這正是要往生極樂世界啊。』話音未落，宗法師就安然去世了。簡靜寺支妙音尼傳十二妙音，不知道是哪裡人。從小就立志修行，居住在京城繁華之地。博學多才，精通內外典籍，擅長寫作文章。晉孝武皇帝的太傅會稽王道孟顗（人名）等人都很敬重信任她。她經常與皇帝以及太傅等朝廷學士談論，寫作文章，才華橫溢，很有名氣。太傅在太元十年為她建立了簡靜寺，讓妙音擔任寺主。門下弟子一百多人。那些有才華和義行的人因此來這裡求學。寺廟得到的供養數不勝數，財富超過了都城。無論貴賤都信奉她，門前的車馬每天都有一百多輛。荊州刺史王忱（人名）去世后，烈宗（皇帝）打算讓王恭（人名）代替他。當時桓玄（人名）在江陵，曾被王忱挫敗，聽說王恭要來，一向畏懼王恭。殷仲堪（人名）當時是王恭的門生。桓玄知道殷仲堪才能平庸，容易控制，想要得到這個職位。於是派人請求妙音尼為殷仲堪謀取荊州刺史的職位。不久，烈宗問妙音，荊州刺史的職位空缺，詢問誰可以勝任。妙音回答說：『貧道是出家人，怎麼能參與世俗的議論呢？只是聽說朝廷內外議論的人，都說沒有比殷仲堪更合適的了，因為他考慮問題深遠，是荊楚地區所需要的。』皇帝認為她說得對。

【English Translation】 English version: Dust and sand rose with the wind, without a ripple. Dharma Master Zong followed the deer across the river, not getting wet at all, as if walking on land. Thus, he reached his destination and immediately devoted himself to the path, sincerely meditating, diligently studying and practicing, opening and reading the scriptures, and deeply understanding their profound meaning. Emperor Xiaowu of Jin heard of his deeds and sent letters to inquire after him. Later, many people suffered from illness and poverty. Dharma Master Zong exhausted his wealth to provide relief, running around to beg for help, not avoiding difficulties and distances, and providing assistance according to the circumstances. Many people received his grace. He endured hunger, worked hard, and his appearance was haggard. At the age of seventy-five, he suddenly summoned his disciples early in the morning, saying that he had dreamed of a great mountain, said to be Mount Sumeru (the sacred mountain in Buddhism), with towering and beautiful peaks, connecting to the sky, adorned with treasures, and shining like the sun. The Dharma drums sounded loudly, and fragrant smoke filled the air. (A voice) told him to go forward. He was startled and woke up, and immediately felt that his body was different from usual, although there was no pain, but the state was like being drunk. His fellow practitioner Daojin said, 'This is exactly going to be reborn in the Pure Land of Ultimate Bliss.' Before he finished speaking, Dharma Master Zong passed away peacefully. Biography of Bhikkhuni Miaoyin of Jianjing Temple, Chapter Twelve Miaoyin, it is not known where she was from. From a young age, she aspired to practice, living in the prosperous capital. She was erudite and talented, proficient in both internal and external classics, and skilled in writing articles. Prince Daomengyi (a person's name), the Grand Tutor of Emperor Xiaowu of Jin, and others respected and trusted her very much. She often discussed and wrote articles with the emperor and other court scholars, and her talent was outstanding and famous. In the tenth year of Taiyuan, the Grand Tutor built Jianjing Temple for her and made Miaoyin the abbess. There were more than a hundred disciples under her. Those with talent and righteousness came here to study. The offerings received by the temple were countless, and the wealth exceeded that of the capital. Whether noble or humble, people revered her, and there were more than a hundred carriages in front of her door every day. After the death of Wang Chen (a person's name), the governor of Jingzhou, Emperor Liezong (the emperor) intended to replace him with Wang Gong (a person's name). At that time, Huan Xuan (a person's name) was in Jiangling and had been defeated by Wang Chen. Hearing that Wang Gong was coming, he had always feared Wang Gong. Yin Zhongkan (a person's name) was Wang Gong's disciple at that time. Huan Xuan knew that Yin Zhongkan's talent was mediocre and easy to control, and wanted to obtain this position. So he sent someone to ask Bhikkhuni Miaoyin to seek the position of governor of Jingzhou for Yin Zhongkan. Soon, Emperor Liezong asked Miaoyin, the position of governor of Jingzhou is vacant, asking who can be competent. Miaoyin replied, 'This poor nun is a monastic, how can I participate in secular discussions? I have only heard that those who discuss inside and outside the court all say that there is no one more suitable than Yin Zhongkan, because he considers issues far-reaching and is needed by the Jingchu region.' The emperor thought she was right.

之。遂以代忱。權傾一朝威行內外。云。

何后寺道儀尼傳十三

道儀。本姓賈。雁門婁煩人慧遠之姑。出𡣪同郡解直。直為尋陽令亡。儀年二十二。棄捨俗累披著法衣。聰明敏哲博聞強記。誦法華經講維摩小品。精義妙理因心獨悟。戒行高峻神氣清邈。聞中畿經律漸備講集相續。晉泰元末乃至京師住何后寺。端心律藏妙究精微。身執卑恭在幽不惰。衣裳粗弊自執杖缽。清散無矯道俗高之。年七十八遇疾已篤。執心彌勵誦唸無殆。弟子請曰。愿加訊息冀蒙勝損。答曰。非所宜言。言絕而卒。

比丘尼傳卷第一大正藏第 50 冊 No. 2063 比丘尼傳

比丘尼傳卷第二(宋)

大莊嚴寺釋寶唱撰

景福寺慧果尼傳第一

建福寺法盛尼傳第二

江陵牛牧寺慧玉尼傳第三

建福寺道瓊尼傳第四

江陵祇洹寺道壽尼傳第五

吳太玄臺寺玄藻尼傳第六

南安寺慧瓊尼傳第七

南皮張國寺普照尼傳第八

梁郡筑戈村寺慧木尼傳第九

吳縣南寺法勝尼傳第十

永安寺僧端尼傳第十一

廣陵中寺光靜尼傳第十二

蜀郡善妙尼傳第十三

廣陵僧果尼傳第十四

山陽東鄉竹林寺靜稱尼傳第十

【現代漢語翻譯】現代漢語譯本：因此，他得以代替皇帝處理政事，權力傾覆朝廷，威勢遍及內外。這就是何后寺道儀尼的傳記第十三。

道儀，原本姓賈，是雁門婁煩人慧遠（Huìyuǎn，東晉時期著名僧侶）的姑姑。她嫁給了同郡的解直。解直擔任尋陽令時去世，道儀年僅二十二歲，便拋棄世俗的牽絆，披上法衣。她聰明敏捷，博聞強記，能誦讀《法華經》（Fǎ Huá Jīng，佛教經典）並講解《維摩詰所說經·小品》（Wéimójié Suǒshuō Jīng Xiǎopǐn，佛教經典）。她對經義的理解精深微妙，完全是內心獨特的領悟。她的戒行高潔嚴峻，神態清明高遠。聽聞中原地區經律逐漸完備，講經說法活動接連不斷，於是在晉朝泰元年間來到京師，住在何后寺。她以端正的心態研習律藏，對其中的精髓奧妙探究到了極致。她自身行為謙卑恭敬，即使在隱蔽之處也不懈怠。衣著粗陋簡樸，親自拿著錫杖和缽盂。她清心寡慾，沒有絲毫虛矯之態，因此受到道俗人士的敬重。七十八歲時，她身患重病，但仍然堅持誦經唸佛，毫不懈怠。弟子們勸請她說：『希望您能稍微休息一下，或許能有所好轉。』她回答說：『這不是我應該說的話。』說完便去世了。

《比丘尼傳》（Bǐqiūní Zhuàn）卷第一大正藏第50冊 No. 2063 《比丘尼傳》

《比丘尼傳》（Bǐqiūní Zhuàn）卷第二 (宋)

大莊嚴寺釋寶唱（Shì Bǎochàng）撰

景福寺慧果尼傳第一

建福寺法盛尼傳第二

江陵牛牧寺慧玉尼傳第三

建福寺道瓊尼傳第四

江陵祇洹寺道壽尼傳第五

吳太玄臺寺玄藻尼傳第六

南安寺慧瓊尼傳第七

南皮張國寺普照尼傳第八

梁郡筑戈村寺慧木尼傳第九

吳縣南寺法勝尼傳第十

永安寺僧端尼傳第十一

廣陵中寺光靜尼傳第十二

蜀郡善妙尼傳第十三

廣陵僧果尼傳第十四

山陽東鄉竹林寺靜稱尼傳第十

【English Translation】 English version: Consequently, he was able to replace the emperor in handling state affairs, his power overwhelming the court and his authority extending both internally and externally. This concludes the thirteenth biography of Bhikkhuni Daoyi of Hehou Temple.

Daoyi, originally surnamed Jia, was the aunt of Huiyuan (Huìyuǎn, a famous monk during the Eastern Jin Dynasty) from Loufan in Yanmen. She married Xie Zhi from the same commandery. When Xie Zhi, who was serving as the magistrate of Xunyang, passed away, Daoyi, at the young age of twenty-two, abandoned worldly ties and donned the robes of a nun. She was intelligent and quick-witted, with extensive knowledge and a strong memory. She could recite the Lotus Sutra (Fǎ Huá Jīng, a Buddhist scripture) and lecture on the Vimalakirti Sutra, Smaller Chapter (Wéimójié Suǒshuō Jīng Xiǎopǐn, a Buddhist scripture). Her understanding of the sutras was profound and subtle, entirely based on her unique inner realization. Her observance of the precepts was noble and strict, and her demeanor was pure and refined. Hearing that the monastic codes and scriptures in the Central Plains were gradually becoming complete and that lectures were being held continuously, she went to the capital during the Taiyuan era of the Jin Dynasty and resided in Hehou Temple. With a righteous mind, she studied the Vinaya Pitaka (Lǜzàng, monastic code), exploring its essence and subtleties to the utmost. She was humble and respectful in her conduct, and she was diligent even in seclusion. Her clothing was coarse and simple, and she personally carried her staff and alms bowl. She was pure and detached, without any pretense, and was therefore respected by both monastics and laypeople. At the age of seventy-eight, she fell seriously ill, but she continued to recite the scriptures and contemplate the Buddha without any懈怠. Her disciples pleaded with her, saying, 'We hope you can rest a little, perhaps it will improve your condition.' She replied, 'These are not words I should say.' After saying this, she passed away.

Biographies of Bhikkhunis (Bǐqiūní Zhuàn), Volume 1 Taisho Tripitaka, Volume 50, No. 2063, Biographies of Bhikkhunis

Biographies of Bhikkhunis (Bǐqiūní Zhuàn), Volume 2 (Song Dynasty)

Composed by Shishi Baochang (Shì Bǎochàng) of Dazhuangyan Temple

Biography 1 of Bhikkhuni Huiguo of Jingfu Temple

Biography 2 of Bhikkhuni Fasheng of Jianfu Temple

Biography 3 of Bhikkhuni Huiyu of Jiangling Niumu Temple

Biography 4 of Bhikkhuni Daoqiong of Jianfu Temple

Biography 5 of Bhikkhuni Daoshou of Jiangling Qihuan Temple

Biography 6 of Bhikkhuni Xuanzao of Wu Taixuantai Temple

Biography 7 of Bhikkhuni Huiqiong of Nan'an Temple

Biography 8 of Bhikkhuni Puzhao of Nanpi Zhangguo Temple

Biography 9 of Bhikkhuni Huimu of Liangjun Zhugecun Temple

Biography 10 of Bhikkhuni Fasheng of Wu County Nan Temple

Biography 11 of Bhikkhuni Sengduan of Yong'an Temple

Biography 12 of Bhikkhuni Guangjing of Guangling Zhong Temple

Biography 13 of Bhikkhuni Shanmiao of Shu Commandery

Biography 14 of Bhikkhuni Sengguo of Guangling

Biography 15 of Bhikkhuni Jingcheng of Zhulin Temple, Dongxiang, Shanyang

五

吳太玄臺寺法相尼傳第十六

東青園寺業首尼傳第十七

景福寺法辯尼傳第十八

江陵三層寺道綜尼傳第十九

竹園寺慧浚尼傳第二十

普賢寺寶賢尼傳第二十一

普賢寺法凈尼傳第二十二

蜀郡永康寺慧耀尼傳第二十三

景福寺慧果尼傳第一

慧果。本姓潘。淮南人也。常行苦節不衣綿纊。篤好毗尼戒行清白。道俗欽羨風譽遠聞。宋青州刺史北地傳弘仁。雅相嘆貴厚加賑給。以永初三年(曇宗云元嘉七年寺生弘安尼以起寺借券書見示是永初三年)割宅東面為立精舍。名曰景福。果為綱紀。䞋遺之物悉以入僧。眾業興隆大小悅服。到元嘉六年。西域沙門求那跋摩至。果問曰。此土諸尼先受戒者。未有本事。推之愛道。誠有高例。未測厥後。得無異耶。答無異。又問就如律文戒師得罪何無異耶。答曰。有尼眾處不二歲學。故言得罪耳。又問。乃可此國先未有尼非閻浮無也。答曰。律制十僧得授具戒。邊地五人亦得授之。正為有處不可不如法耳。又問。幾許里為邊地。答曰。千里之外山海艱隔者是也。九年率弟子慧意慧鎧等五人。從僧伽跋摩重受具戒。敬慎奉持如愛頂腦。春秋七十餘。元嘉十年而卒。弟子慧鎧。並以節行聞於時也。

建福寺法

【現代漢語翻譯】現代漢語譯本五

吳太玄臺寺法相尼傳第十六

東青園寺業首尼傳第十七

景福寺法辯尼傳第十八

江陵三層寺道綜尼傳第十九

竹園寺慧浚尼傳第二十

普賢寺寶賢尼傳第二十一

普賢寺法凈尼傳第二十二

蜀郡永康寺慧耀尼傳第二十三

景福寺慧果尼傳第一

慧果（尼姑的名字）。本姓潘，是淮南人。她經常過著艱苦樸素的生活，不穿絲綿衣物。她非常喜歡《毗尼》（Vinaya，佛教戒律）並且戒行清白。她的德行受到僧俗的欽佩，名聲遠揚。宋朝青州刺史北地傳弘仁，非常讚賞她，給予她豐厚的資助。在永初三年（曇宗說元嘉七年，寺里的弘安尼拿出一張建寺借券，上面寫的是永初三年），劃出住宅東面為她建立精舍，命名為景福寺。慧果擔任綱紀。別人捐贈的物品全部交給僧眾使用。寺廟的各項事業興旺發達，大家都心悅誠服。到了元嘉六年，西域沙門求那跋摩（Gunabhadra）來到這裡。慧果問道：『此地的尼姑先受戒的，沒有可以傚法的榜樣。推舉愛道（尼姑的名字），確實有很高的例子。不知道以後會不會有什麼不同呢？』求那跋摩回答說：『沒有不同。』又問：『如果按照律文，戒師犯了罪，為什麼說沒有不同呢？』求那跋摩回答說：『有尼眾的地方，需要學習二年，所以才說犯了罪。』又問：『難道這個國家以前沒有尼姑，就不是閻浮提（Jambudvipa，我們所居住的世界）了嗎？』求那跋摩回答說：『戒律規定十個僧人可以授予具足戒，邊遠地區五個人也可以授予。正是因為有些地方不能不如法。』又問：『多少里算是邊遠地區呢？』求那跋摩回答說：『千里之外，山海阻隔的地方就是。』元嘉九年，慧果率領弟子慧意、慧鎧等五人，從僧伽跋摩（Sanghavarman）那裡重新受具足戒。她恭敬謹慎地奉持戒律，如同愛護自己的頭頂。她享年七十多歲，在元嘉十年去世。弟子慧鎧，也因為節操和德行聞名于當時。

建福寺法

【English Translation】 English version Five

Biography of Bhiksuni Faxiang of Tai Xuan Tai Temple in Wu, Chapter Sixteen

Biography of Bhiksuni Yeshou of Dongqingyuan Temple, Chapter Seventeen

Biography of Bhiksuni Fabian of Jingfu Temple, Chapter Eighteen

Biography of Bhiksuni Daozong of Jiangling Three-Story Temple, Chapter Nineteen

Biography of Bhiksuni Huijun of Zhuyuan Temple, Chapter Twenty

Biography of Bhiksuni Baoxian of Puxian Temple, Chapter Twenty-one

Biography of Bhiksuni Fajing of Puxian Temple, Chapter Twenty-two

Biography of Bhiksuni Huiyao of Yongkang Temple in Shujun, Chapter Twenty-three

Biography of Bhiksuni Huiguo of Jingfu Temple, Chapter One

Huiguo (name of the Bhiksuni). Her original surname was Pan, and she was from Huainan. She often lived an austere life, not wearing silk or cotton. She deeply loved the 'Vinaya' (Buddhist monastic rules) and her conduct was pure. Her virtue was admired by both monks and laypeople, and her reputation spread far and wide. Chuan Hongren, the governor of Qingzhou in the Song Dynasty, greatly admired her and provided her with generous support. In the third year of Yongchu (Tanzong said it was the seventh year of Yuanjia, and Bhiksuni Hongan of the temple showed a bond for building the temple, which stated it was the third year of Yongchu), he allocated the east side of his residence to build a monastery for her, naming it Jingfu Temple. Huiguo served as the administrator. All donations were given to the Sangha. The temple's activities flourished, and everyone was pleased. In the sixth year of Yuanjia, the Shramana Gunabhadra (a monk from the Western Regions) arrived. Huiguo asked: 'The Bhiksunis in this land who received the precepts earlier do not have role models to follow. Promoting Aidao (name of a Bhiksuni) is indeed a high example. I wonder if there will be any differences in the future?' Gunabhadra replied, 'No differences.' She then asked, 'If, according to the Vinaya, the precept master commits an offense, why do you say there are no differences?' Gunabhadra replied, 'In places where there is a Bhiksuni Sangha, they need to study for two years, so it is said that they commit an offense.' She further asked, 'Is it because this country did not have Bhiksunis before that it is not Jambudvipa (the world we live in)?' Gunabhadra replied, 'The Vinaya stipulates that ten monks can grant full ordination, and in remote areas, five people can also grant it. It is precisely because some places cannot be as lawful.' She asked, 'How many miles is considered a remote area?' Gunabhadra replied, 'Places beyond a thousand miles, separated by mountains and seas.' In the ninth year of Yuanjia, Huiguo led her disciples Huiyi, Huikai, and others, five people in total, to receive full ordination again from Sanghavarman. She respectfully and cautiously upheld the precepts, as if cherishing the top of her head. She lived to be over seventy years old and passed away in the tenth year of Yuanjia. Her disciple Huikai was also known for her integrity and virtue at that time.

Fa of Jianfu Temple

盛尼傳二

法盛。本姓聶。清河人也。遭趙氏亂避地金陵。以元嘉十四年于建福寺出家。才識慧解率由敏悟。自以桑榆之齒流寓皇邑。雖復帝道隆寧。而猶懷舊土。唯有探頤玄宗。乃可以遣忘老耳。遂從道場寺偶法師受菩薩戒。晝則披陳玄素。夕則清言味理。漸染積年神情朗瞻。雖曰暮齒有逾壯年。常愿生安養。謂同業曇敬曇愛曰。吾立身行道志在西方。十六年九月二十七日。塔下禮佛晚因遇疾稍就綿篤。其月晦夕初宵假寐。如來垂虛而下。與二大士論二乘。俄與大眾騰芳蹈藹臨省盛疾。光明顯燭一寺咸見。僉來問盛此何光色。盛具說之。言竟尋終。年七十二。豫章太守吳郡張辯。素所尊敬。為之傳述云。

江陵牛牧寺慧玉尼傳三

慧玉。長安人也。行業勤修經戒通備。常遊行教化歷履邦邑。每屬機緣不避寒暑。南至荊楚仍住江陵牛牧精舍。誦法華首楞嚴等經。旬日通利。郯西道俗皆歸敬之。觀覽經論未曾廢息。元嘉十四年十月為苦行齋七日。乃立誓言。若誠齋有感。捨身之後必見佛者。愿於七日之內見佛光明。五日中宵寺東林樹靈光赫然。即以告眾。眾皆欣敬加悅服焉。寺主法弘後於光處起立禪室。初玉在長安。于薛尚書寺見紅白色光。燭曜左右十日小歇。后六重寺沙門。四月八日于光處得金彌

【現代漢語翻譯】現代漢語譯本盛尼傳二

法盛（Fasheng）。俗姓聶，是清河人。遭遇趙氏之亂，避難來到金陵。元嘉十四年，在建福寺出家。他才思敏捷，理解力強，天資聰穎。他自認為已是暮年，流落到這皇都，雖然帝道昌盛安寧，但仍然懷念故土。只有探究佛法的玄妙，才可以排遣老年的憂愁。於是跟隨道場寺的偶法師受菩薩戒。白天研讀佛經，晚上清談佛理。日積月累，精神煥發，雖然年老，卻勝過壯年。他常希望往生安養（極樂世界），對同修曇敬（Tan Jing）、曇愛（Tan Ai）說：『我立身修行，志在西方。』元嘉十六年九月二十七日，在塔下禮佛，晚上因病加重。當月最後一天晚上，他剛入睡，就看到如來從空中降臨，與兩位大士討論二乘（聲聞乘和緣覺乘）。不久，又與大眾散發芬芳，踏著祥雲，來探望法盛的疾病。光明照亮整個寺廟，大家都看到了。眾人問法盛這是什麼光。法盛一一說明。說完就去世了，享年七十二歲。豫章太守吳郡張辯（Zhang Bian）一向尊敬他，為他作傳記。

江陵牛牧寺慧玉尼傳三

慧玉（Huiyu）。是長安人。她修行勤奮，精通經律。經常教化眾生，走遍各地。每當遇到機緣，不避寒暑。後來到了荊楚，住在江陵牛牧精舍。誦讀《法華經》、《首楞嚴經》等經典，幾天就能通曉。郯西一帶的道俗都歸敬她。她觀覽經論，從未停止。元嘉十四年十月，她進行了七天的苦行齋戒。於是立下誓言：『如果誠心齋戒能有感應，捨身之後必定能見到佛，希望在七天之內見到佛的光明。』第五天半夜，寺廟東邊的樹林里出現耀眼的光芒。她立刻告訴大家，大家都欣喜敬佩。寺廟住持法弘（Fahong）後來在發光的地方建造了禪室。當初慧玉在長安，在薛尚書寺看到紅白色的光芒，照耀左右，持續了十天左右。後來六重寺的沙門，在四月八日于發光的地方得到了金彌（Jin Mi）。

【English Translation】 English version Biography of Bhikkhuni Fasheng 2

Fasheng (Dharma Flourishing), whose original surname was Nie, was a native of Qinghe. He fled to Jinling due to the Zhao clan's rebellion. In the fourteenth year of the Yuanjia era, he became a monk at Jianfu Temple. He possessed talent and wisdom, and his understanding was quick and insightful. Considering himself to be in his twilight years and having drifted to the imperial capital, although the imperial way was prosperous and peaceful, he still longed for his homeland. Only by exploring the profound principles of the Dharma could he dispel the sorrows of old age. Therefore, he received the Bodhisattva precepts from Dharma Master Ou at Daochang Temple. During the day, he studied the scriptures, and in the evening, he engaged in pure discussions on the principles of truth. Over the years, his spirit became clear and bright. Although he was old, he surpassed those in their prime. He often wished to be reborn in Sukhavati (the Land of Bliss), saying to his fellow practitioners Tan Jing and Tan Ai, 'My aspiration in life is to practice the Way and aim for the West.' On the twenty-seventh day of the ninth month of the sixteenth year of the Yuanjia era, while paying homage to the Buddha at the pagoda, he fell ill in the evening and his condition gradually worsened. On the last night of that month, in the early hours, he dozed off and saw the Tathagata descending from the sky, discussing the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) with two great Bodhisattvas. Soon after, he and the assembly spread fragrance and stepped on auspicious clouds to visit Fasheng's illness. The light was so bright that the entire temple saw it. They all came to ask Fasheng what kind of light it was. Fasheng explained everything. After speaking, he passed away, at the age of seventy-two. Zhang Bian, the governor of Yuzhang and a native of Wujun, who had always respected him, wrote a biography for him.

Biography of Bhikkhuni Huiyu of Niumu Temple in Jiangling 3

Huiyu (Wisdom Jade) was a native of Chang'an. She diligently practiced the precepts and was well-versed in the scriptures. She often taught and transformed beings, traveling to various regions. Whenever the opportunity arose, she did not avoid the cold or heat. Later, she arrived in Jingchu and resided at Niumu Vihara in Jiangling. She recited the Lotus Sutra, the Śūraṅgama Sūtra, and other scriptures, becoming proficient in them within days. The lay and monastic communities of Tanxi all revered her. She never ceased to study and contemplate the scriptures. In the tenth month of the fourteenth year of the Yuanjia era, she observed a seven-day ascetic fast. Then she made a vow: 'If my sincere fasting is effective and I am destined to see the Buddha after death, I wish to see the Buddha's light within seven days.' On the fifth day, in the middle of the night, a radiant light appeared in the forest east of the temple. She immediately told everyone, and they were all delighted and admired her. The abbot of the temple, Fahong (Dharma Expansion), later built a meditation hall at the place where the light appeared. Initially, when Huiyu was in Chang'an, she saw a reddish-white light at Xue Shangshu Temple, illuminating the surroundings for about ten days. Later, a śrāmaṇa of Liuchong Temple obtained a golden image of Maitreya (Jin Mi) at the place where the light appeared on the eighth day of the fourth month.

勒像。高一尺云。

建福寺道瓊尼傳四

道瓊。本姓江。丹陽人也。年十餘博涉經史。成戒已后明達三藏精勤苦行。晉太元中皇后美其高行。凡有所修福多憑斯寺。富貴婦女爭與之遊。以元嘉八年大造形像處處安置。彭城寺金像二軀。帳座完具。瓦官寺彌勒行像一軀。寶蓋瓔珞。南建興寺金像二軀。雜事幡蓋。于建福寺造臥像並堂。又制普賢行像。供養之具靡不精麗。又以元嘉十五年造金無量壽像。以其年四月十日。像放眉間相光明照寺內。皆如金色。道俗相傳咸來脩敬。瞻睹神輝莫不歡悅。復以元皇后遺物。開拓寺南更造禪房。云。

江陵祇洹寺道壽尼傳五

道壽。未詳何許人也。清和恬寂以恭孝見稱。幼受五戒未嘗起犯。元嘉中遭父憂。因毀遘疾自無痛癢。唯黃瘠骨立。經歷年歲諸治不瘳。因爾發願。愿疾愈得出家。立誓之後漸得平復。如願出俗住祇洹寺。勤苦超絕。誦法華經三千遍。常見光瑞。元嘉十六年九月七日。夜中寶蓋垂覆其上。云。

吳太玄臺寺釋玄藻尼傳六

玄藻。本姓路。吳郡人安茍女也(宣驗記云即是安茍)藻年十餘身嬰重疾。良藥必進日增無損。時玄臺寺釋法濟。語安茍曰。恐此疾由業非藥所消。貧道按佛經云。若履危苦能歸依三寶懺悔求愿者。皆獲甄

【現代漢語翻譯】現代漢語譯本

勒像。高一尺云。建福寺道瓊尼傳四道瓊（尼姑的名字）。本姓江，是丹陽人。十多歲時就廣泛涉獵經史。受戒之後，通達三藏經典，精進勤奮地修行。晉朝太元年間，皇后讚賞她高尚的品行，凡是有所修福的事情，大多依靠這座寺廟。富貴人家的婦女爭著與她交往。元嘉八年（公元431年）大規模建造佛像，處處安置。在彭城寺建造了兩尊金像，帳幔和底座都完備。在瓦官寺建造了一尊彌勒菩薩的行像，配有寶蓋和瓔珞。在南建興寺建造了兩尊金像，以及各種幡蓋等物。在建福寺建造了臥佛像和大殿。又製作了普賢菩薩的行像，供養的器具沒有不精美華麗的。又在元嘉十五年（公元438年）建造了金無量壽佛像。同年四月十日，佛像眉間放出光明，照亮了整個寺廟，都如同金色一般。僧人和俗人互相傳告，都來寺廟修行敬拜，瞻仰佛像的神聖光輝，沒有不歡喜快樂的。又用元皇后的遺物，開墾寺廟南邊的土地，建造了更多的禪房。江陵祇洹寺道壽尼傳五道壽（尼姑的名字），不清楚是哪裡人。清靜平和，以恭敬孝順而聞名。從小就受持五戒，從未違犯。元嘉年間，遭遇到父親去世的憂傷，因此身體毀壞而生病，自身卻沒有痛癢的感覺，只是面黃肌瘦，骨瘦如柴。經歷了一年又一年，各種治療方法都沒有效果。因此發願，希望疾病痊癒后能夠出家。立下誓願之後，身體漸漸恢復。如願出家，住在祇洹寺。勤奮刻苦，超越常人。誦讀《法華經》三千遍，常常看見吉祥的光芒。元嘉十六年（公元439年）九月七日，夜裡有寶蓋垂下來，覆蓋在她上方。吳太玄臺寺釋玄藻尼傳六玄藻（尼姑的名字），本姓路，是吳郡人安茍的女兒（《宣驗記》中說就是安茍）。玄藻十多歲時，身患重病，即使服用良藥，病情也日益加重。當時玄臺寺的釋法濟對安茍說：『恐怕這個疾病是業力所致，不是藥物能夠消除的。貧僧按照佛經上所說，如果身處危難困苦，能夠歸依三寶，懺悔祈求，都能夠獲得好的結果。』

【English Translation】 English version

A Le Image. One chi tall, it is said. Biography of Bhikkhuni Daoqiong of Jianfu Monastery, Four Daoqiong (name of a Bhikkhuni). Her original surname was Jiang, and she was a native of Danyang. In her early teens, she extensively studied the classics and histories. After receiving the precepts, she became well-versed in the Tripitaka (three collections of Buddhist texts) and diligently practiced asceticism. During the Taiyuan era of the Jin Dynasty, the Empress admired her noble conduct. Whenever there were meritorious deeds to be performed, she often relied on this monastery. Wealthy and noble women vied to associate with her. In the eighth year of the Yuanjia era (431 AD), she commissioned the large-scale construction of Buddha images, which were placed in various locations. Two golden images were erected in Pengcheng Monastery, complete with canopies and seats. A statue of Maitreya Bodhisattva in procession was erected in Waguan Monastery, adorned with jeweled canopies and necklaces. Two golden images were erected in Nan Jianxing Monastery, along with various banners and canopies. In Jianfu Monastery, she commissioned a reclining Buddha image and a hall. She also created an image of Samantabhadra Bodhisattva in procession, with offerings of exquisite beauty. In the fifteenth year of the Yuanjia era (438 AD), she commissioned a golden Amitayus (Immeasurable Life) Buddha image. On the tenth day of the fourth month of that year, light emanated from the Buddha's brow, illuminating the entire monastery, appearing golden. Monastics and laypeople spread the word, and all came to the monastery to practice and pay respects. Gazing upon the divine radiance, all were filled with joy. Furthermore, using relics left by the late Empress, she expanded the monastery's southern grounds and built more meditation rooms. Biography of Bhikkhuni Daoshou of Jiangling Qiyuan Monastery, Five Daoshou (name of a Bhikkhuni), her origins are unknown. She was known for her purity, tranquility, reverence, and filial piety. She received the Five Precepts at a young age and never violated them. During the Yuanjia era, she suffered grief over the death of her father, which caused her body to deteriorate and become ill, yet she felt no pain or itching. She became emaciated and skeletal. After years of various treatments proving ineffective, she made a vow, hoping to recover from her illness and become a nun. After making this vow, her body gradually recovered. As she wished, she left secular life and resided in Qiyuan Monastery. Her diligence and perseverance were extraordinary. She recited the Lotus Sutra three thousand times and often saw auspicious lights. On the seventh day of the ninth month of the sixteenth year of the Yuanjia era (439 AD), a jeweled canopy descended and covered her at night. Biography of Bhikkhuni Shixuanzao of Wu Taixuantai Monastery, Six Xuanzao (name of a Bhikkhuni), her original surname was Lu, and she was the daughter of Angou, a native of Wujun (the 'Xuanyan Ji' states that she was Angou). When Xuanzao was in her teens, she suffered from a serious illness. Even with the best medicine, her condition worsened daily. At that time, Shi Fajii of Xuantai Monastery said to Angou, 'I fear this illness is caused by karma and cannot be cured by medicine. According to the Buddhist scriptures, if one is in danger and suffering and can take refuge in the Three Jewels, repent, and pray, one can obtain good results.'

濟。君能與女並捐棄邪俗洗滌塵穢。專心一向當得痊癒。安茍然之。即于宅上設觀世音齋。澡心潔意傾誠戴仰。扶疾稽顙專念相續。經七日初夜忽見金像高尺許。三摩其身。從首至足。即覺沉痾豁然消愈。既靈驗在躬遂求出家。住太玄臺寺。精勤匪懈誦法華經。菜食長齋三十七載。常翹心注想愿生兜率。宋元嘉十六年出都造經。不測所終。

南安寺釋慧瓊尼傳七

慧瓊者。本姓鐘。廣州人也。履道高潔不味魚肉。年垂八十志業彌勤。常衣芻麻不服綿纊綱紀寺舍兼行講說。本經住廣陵南安寺。元嘉十八年。宋江夏王世子母王氏以地施瓊。瓊修立為寺。號曰南外永安寺。至二十二年蘭陵蕭承之為起外國塔。瓊以元嘉十五年。又造菩提寺。堂殿坊宇皆悉嚴麗。因移住之。以南安施沙門慧智。瓊以元嘉二十年。隨孟顗之會稽。至破綱卒。敕弟子云。吾死後不須埋藏。可借人剝裂身體以飼眾生。至於終盡不忍屠割。乃造句容縣舉著山中。欲使鳥獸自就啖之。經十餘日。儼然如故。顏色不異。令使村人以米散尸邊。鳥食遠處米盡。近尸之粒皆存。弟子慧朗在都聞之。奔馳奉迎。還葬高座寺前堈。墳上起塔云。

南皮張國寺普照尼傳八

普照。本姓董。名悲。勃海安陵人也。少秉節概。十七出家。住南皮張

【現代漢語翻譯】現代漢語譯本：濟（濟，指僧人）。您能夠與女兒一同拋棄世俗，洗滌塵埃污穢，專心致志地向佛，就應當能夠痊癒。安（安，指女兒的名字）姑且這樣做吧。於是就在家中設定觀世音菩薩的齋戒儀式，洗滌心靈，純潔意念，傾盡誠意地敬奉觀世音菩薩，扶著病體，叩拜額頭，專心念誦觀世音菩薩的名號，持續不斷。經過七天，在第一個夜晚，忽然看見金色的觀世音菩薩像，高約一尺多，用手撫摩她的身體，從頭到腳。隨即感覺長久的疾病豁然痊癒。既然親身經歷了靈驗，於是就請求出家，住在太玄臺寺。精進勤勉，毫不懈怠地誦讀《法華經》，吃素食，長期齋戒，持續了三十七年。常常集中精神，一心一意地想著往生到兜率天（Dousita，佛教欲界六天的第四天）。宋元嘉十六年，離開都城去建造佛經，不知最終的結局。

南安寺釋慧瓊尼傳七

慧瓊（Huiqiong，人名），原本姓鐘，是廣州人。行為高尚純潔，不吃魚肉。年齡將近八十歲，志向和事業更加勤奮。常常穿著粗麻布衣，不穿絲綿衣物，管理寺院事務，兼做講經說法。原本住在廣陵南安寺。元嘉十八年，宋江夏王世子的母親王氏將土地施捨給慧瓊。慧瓊修建並建立寺院，命名為南外永安寺。到二十二年，蘭陵蕭承之為她建造外國風格的塔。慧瓊在元嘉十五年，又建造了菩提寺，殿堂房屋都非常莊嚴華麗，於是搬去居住。將南安寺施捨給沙門慧智（Huizhi，人名）。慧瓊在元嘉二十年，跟隨孟顗（Mengyi，人名）前往會稽，直到去世。臨終前告誡弟子說：『我死後不需要埋葬，可以借給別人剝開我的身體來餵養眾生。』但最終還是不忍心屠割。於是就在句容縣舉著山中，想要讓鳥獸自己來吃。經過十多天，屍體仍然完好如初，顏色沒有變化。於是命令村裡人用米撒在屍體旁邊。鳥吃掉了遠處的米，靠近屍體的米粒都還存在。弟子慧朗（Huilang，人名）在都城聽到這件事，奔跑著前來迎接，將屍體運回安葬在高座寺前的土堆上，墳墓上建造了塔。

南皮張國寺普照尼傳八

普照（Puzhao，人名），原本姓董，名叫悲，是勃海安陵人。從小就秉持節操，十七歲出家，住在南皮張國寺。

【English Translation】 English version: Ji (Ji, referring to a monk). If you and your daughter can both abandon worldly customs, wash away dust and impurities, and wholeheartedly turn to the Buddha, you should be able to recover. An (An, the daughter's name), just do as I say. So, she set up a Guanshiyin (Avalokiteśvara) Bodhisattva's fast at home, cleansed her mind, purified her thoughts, and devotedly revered Guanshiyin Bodhisattva, supporting her sick body, kowtowing her forehead, and continuously reciting the name of Guanshiyin Bodhisattva. After seven days, on the first night, she suddenly saw a golden statue of Guanshiyin Bodhisattva, about a foot tall, stroking her body from head to toe. Immediately, she felt that her long-term illness was completely cured. Having personally experienced the miraculous effect, she then requested to become a nun and lived in Taixuantai Temple. She was diligent and assiduous, reciting the Lotus Sutra without懈怠, eating vegetarian food, and fasting for thirty-seven years. She often concentrated her mind and wholeheartedly wished to be reborn in Dousita Heaven (Dousita, the fourth heaven of the desire realm in Buddhism). In the sixteenth year of the Yuanjia era of the Song Dynasty, she left the capital to build scriptures, and her final fate is unknown.

Biography of Nun Huiqiong of Nan'an Temple, Chapter 7

Huiqiong (Huiqiong, a personal name), originally surnamed Zhong, was a native of Guangzhou. Her conduct was noble and pure, and she did not eat fish or meat. Approaching the age of eighty, her aspirations and career became even more diligent. She often wore coarse hemp clothing and did not wear silk or cotton, managing temple affairs and also lecturing on scriptures. She originally lived in Nan'an Temple in Guangling. In the eighteenth year of the Yuanjia era, Lady Wang, the mother of the Prince of Jiangxia of the Song Dynasty, donated land to Huiqiong. Huiqiong repaired and established a temple, named Nanwai Yong'an Temple. In the twenty-second year, Xiao Chengzhi of Lanling built a foreign-style pagoda for her. In the fifteenth year of the Yuanjia era, Huiqiong also built Bodhi Temple, and the halls and buildings were all very solemn and magnificent, so she moved to live there. She donated Nan'an Temple to the Shramana Huizhi (Huizhi, a personal name). In the twentieth year of the Yuanjia era, Huiqiong followed Mengyi (Mengyi, a personal name) to Kuaiji until her death. Before her death, she admonished her disciples, 'After my death, there is no need to bury me. You can lend my body to others to peel it open to feed sentient beings.' But in the end, she could not bear to slaughter it. So, she was carried to the mountains in Jurong County, wanting the birds and beasts to come and eat it themselves. After more than ten days, the corpse was still intact, and the color did not change. So, she ordered the villagers to scatter rice around the corpse. The birds ate the rice far away, and the grains near the corpse remained. The disciple Huilang (Huilang, a personal name) heard about this in the capital, ran to greet her, and transported the corpse back to be buried on the mound in front of Gaozuo Temple, and a pagoda was built on the grave.

Biography of Nun Puzhao of Zhangguo Temple in Nanpi, Chapter 8

Puzhao (Puzhao, a personal name), originally surnamed Dong, named Bei, was a native of Anling in Bohai. From a young age, she upheld integrity. She became a nun at the age of seventeen and lived in Zhangguo Temple in Nanpi.

國寺。后從師遊學廣陵建熙精舍。率心奉法闔眾嘉之。及師慧孜亡。杜于慶弔而苦行絕倫。宋元嘉十八年十二月。因感勞疾雖劇。而篤情深信初自不改。專意祈誠不捨日夜。不能下地。枕上叩頭懺悔時息如常。誦法華經一日三卷。到十九年二月中忽然而絕。兩食頃蘇云。向西行中道有一塔。塔中有一僧。閉眼思惟驚問何來。答以其事。即問僧曰。此處去某甲寺幾里。答曰。五千萬里。路上有草及行人。皆無所識。時風雲高靡區墟嚴凈。西面尤明。意欲前進。僧乃不許。因爾回還豁然醒悟。后七日而卒。時年二十五也。

梁郡筑戈村寺釋慧木尼傳九

慧木。本姓傅。北地人。十一出家。師事慧超受持小戒。居梁郡筑戈村寺。始讀大品日誦兩卷。兼通雜經。木母老病口中無齒。木嚼脯飴母。為口不凈不受大戒白衣精勤懺悔自業。忽見戒壇與天皆黃金色。舉頭仰視。南見一人。著襈衣衣色悉黃。去木或近或遠。語木曰。我已授汝戒。尋復不見。木不以語人。多諸感異皆類此也。木兄聞欲知。乃詐之曰。汝為道積年竟無所益。便可養髮當爲訪婿。木聞心愁。因述所見。即受具戒。臨受戒夕夢人口授戒本。及受戒竟再覽便誦。宋元嘉中造十方佛像。並四部戒本及羯磨施四眾云。

吳縣南寺法勝尼傳十

【現代漢語翻譯】現代漢語譯本：國寺（國家寺廟）。後來跟隨老師在廣陵建熙精舍遊學。全心奉行佛法，大家都讚賞他。等到他的老師慧孜去世，他杜絕慶弔之事，苦行異於常人。宋元嘉十八年十二月，因為感到勞累生病，雖然病情嚴重，但他堅定的信念始終沒有改變。專心祈禱，日夜不停。不能下地行走，就在枕頭上叩頭懺悔，時常休息，但誦讀《法華經》每日三卷。到十九年二月中，忽然斷氣，過了兩頓飯的時間甦醒過來說，『向西走，在半路有一座塔，塔中有一位僧人，閉著眼睛在思考。』僧人驚訝地問他從哪裡來，他回答說了事情的經過。僧人就問他：『這裡距離某甲寺（某甲寺，具體寺名已不可考）有多少里？』回答說：『五千萬里。』路上的草和行人，他都不認識。當時風雲高遠，區域清凈莊嚴，西面尤其明亮。他想要前進，僧人不許。因此就回來了，豁然醒悟。七天後去世，當時年齡二十五歲。

梁郡筑戈村寺的釋慧木尼傳九

慧木（慧木，人名），本姓傅，是北地人。十一歲出家，師從慧超，受持小戒。住在梁郡筑戈村寺。開始讀《大品般若經》，每日誦讀兩卷，兼通其他經典。慧木的母親年老生病，口中沒有牙齒，慧木就嚼碎肉脯餵給母親。因為覺得口不乾淨，所以不受大戒，作為白衣精勤懺悔自己的業障。忽然看見戒壇和天空都是黃金色。抬頭仰望，在南方看見一個人，穿著鑲邊的衣服，衣服顏色全是黃色。離慧木時近時遠，告訴慧木說：『我已經授給你戒了。』隨即又不見了。慧木不把這件事告訴別人。很多感應奇異的事情都與此類似。慧木的哥哥聽說后想要驗證，就欺騙他說：『你修道多年，竟然沒有什麼益處，不如蓄髮，我當爲你訪求夫婿。』慧木聽後心中憂愁，因此講述了自己所見到的景象，於是就受了具足戒。臨受戒的晚上，夢見有人口授戒本。等到受戒完畢，再次閱讀就能背誦。宋元嘉年間，建造十方佛像，以及四部戒本和羯磨，佈施給四眾弟子。

吳縣南寺法勝尼傳十

【English Translation】 English version: Guo Temple (National Temple). Later, he followed his teacher to study at Jianxi Vihara in Guangling. He wholeheartedly devoted himself to the Dharma, and everyone praised him. When his teacher Huizi passed away, he refrained from attending celebrations and condolences, and his ascetic practices were extraordinary. In the twelfth month of the eighteenth year of the Song Yuanjia era, he fell ill due to fatigue. Although his condition was severe, his firm faith never changed. He prayed attentively, day and night without ceasing. Unable to walk on the ground, he kowtowed on his pillow to repent, resting occasionally, but reciting the 'Lotus Sutra' three times a day. In the second month of the nineteenth year, he suddenly stopped breathing. After the time it takes to eat two meals, he woke up and said, 'Walking westward, there was a pagoda halfway, and in the pagoda was a monk, with his eyes closed in contemplation.' The monk asked him in surprise where he came from, and he replied, recounting what had happened. The monk then asked him, 'How many miles is it from here to Jia Temple (Jia Temple, the specific name of the temple is no longer verifiable)?' He replied, 'Fifty million miles.' He did not recognize the grass and pedestrians on the road. At that time, the wind and clouds were high, and the area was clean and solemn, especially bright in the west. He wanted to move forward, but the monk did not allow it. Therefore, he returned and suddenly awoke. He passed away seven days later, at the age of twenty-five.

Biography of Bhikkhuni Huimu of Zhugecun Temple in Liang Commandery, Nine

Huimu (Huimu, a personal name), whose original surname was Fu, was from Beidi. He became a monk at the age of eleven, studying under Huichao and receiving the minor precepts. He lived in Zhugecun Temple in Liang Commandery. He began to read the 'Mahaprajnaparamita Sutra', reciting two volumes daily, and was also versed in other scriptures. Huimu's mother was old and sick, and had no teeth in her mouth, so Huimu chewed dried meat and fed it to his mother. Because he felt his mouth was unclean, he did not receive the major precepts, but as a layman diligently repented of his karmic obstacles. Suddenly, he saw the ordination platform and the sky were all golden in color. Looking up, he saw a person in the south, wearing a bordered robe, the color of which was entirely yellow. He was sometimes near and sometimes far from Huimu, and told Huimu, 'I have already given you the precepts.' Then he disappeared. Huimu did not tell others about this. Many miraculous events were similar to this. Huimu's brother heard about it and wanted to verify it, so he deceived him, saying, 'You have cultivated the Way for many years, but there is no benefit. You might as well grow your hair and I will find you a husband.' Huimu was sad when he heard this, so he recounted what he had seen. Then he received the full precepts. On the night before receiving the precepts, he dreamed that someone orally transmitted the precepts to him. After receiving the precepts, he could recite them after reading them again. During the Yuanjia era of the Song Dynasty, he built images of the Buddhas of the ten directions, as well as the four-part precept texts and karmas, and donated them to the fourfold assembly.

Biography of Bhikkhuni Fasheng of Nan Temple in Wu County, Ten

法勝。少出家住吳縣南寺。或云東寺。恭信恪勤眾所知識。宋元嘉中河內司馬隆為毗陵丞。遇抄。戰亡。妻山氏二親早沒。復無兒女。年又老大。入吳投勝。勝接待如親。后百日。山氏遇疾。疾涉三年甚經危篤。勝本無蓄積。贍待醫藥皆資乞告。不憚雨暑不避風寒。山氏遂愈。眾並稱貴之。后游京師進修禪律。該通定慧探索幽隱。訓誘徒屬不肅而成。動不詢利。靜不求名。慇勤周至。莫非濟物。年造六十疾病經時。自言不差。親屬怪問。答云。昨見二沙門道知如此。頃之復言。見二比丘非前所見者。偏袒右肩。手各執花立其疾床。后遙見一佛坐蓮華上光照我身。從此已后夕不復眠。令人為轉法華。至於后夜氣息稍微。命令止經為我稱佛。亦自稱佛。將欲平明。容貌不改。奄忽而終焉。

永安寺僧端尼傳十一

僧端。廣陵人也。門世奉佛姊妹篤信。誓願出家不當婢采。而姿色之美有聞鄉邑。富室湊之母兄已許。臨迎之三日宵遁佛寺。寺主置於別室給其所須。並請觀世音經二日能誦。雨淚稽顙晝夜不休。過三日後于禮拜中見佛像。語云。汝婿命盡。汝但精勤勿懷憂念。明日其婿為牛所觸亡也。因得出家堅持禁戒。攝心空閑似不能言。及辯折名實其辭亹亹。誦大涅槃經五日一遍。元嘉十年南遊上國住永安寺。綱

【現代漢語翻譯】現代漢語譯本：法勝（Fasheng），年輕時出家，住在吳縣南寺，或者說是東寺。他恭敬誠信，勤勉盡責，衆所周知。宋元嘉年間，河內司馬隆（Sima Long）擔任毗陵丞，遭遇戰亂而亡。他的妻子山氏（Shan Shi）父母早逝，又沒有兒女，年紀也大了，就到吳縣投靠法勝。法勝像對待親人一樣接待她。一百天後，山氏生病，病情持續三年，非常危重。法勝本來沒有積蓄，贍養和醫藥費用都靠乞討，不顧風雨寒暑。山氏最終痊癒，眾人都稱讚他品德高尚。後來，法勝遊歷京師，進修禪律，精通定慧，探索幽深隱秘的道理，教導弟子不用嚴厲的手段就能使他們自覺遵守。他行動不考慮私利，靜居不追求名聲，慇勤周到，無不爲了幫助他人。六十歲時，他生病很久，自稱不會好轉。親屬奇怪地詢問他，他回答說：『昨天我看見兩個沙門（Shamen，指未受具足戒的出家人）告訴我就是這樣。』過了一會兒，他又說：『我看見兩個比丘（Biqiu，受過具足戒的出家人），不是之前見到的那兩個，他們袒露右肩，手裡各拿著一朵花，站在我的病床邊。』後來，他遠遠地看見一尊佛（Buddha）坐在蓮花上，光芒照耀著他的身體。從此以後，他晚上不再睡覺，讓人為他誦讀《法華經》。到了後半夜，他的氣息微弱，命令停止誦經，為他稱念佛號，他也自己稱念佛號。將要天亮時，他的容貌沒有改變，安然去世。永安寺僧端尼（Duan Ni）的傳記十一：僧端（Seng Duan），是廣陵人。他的家族世代信奉佛教，他的姐妹們篤信佛教，發誓出家，不當婢女。她的美貌在鄉里很有名。富有人家來求娶她，她的母親和哥哥已經答應了。迎娶的前三天晚上，她逃到佛寺。寺主把她安置在別的房間，供給她所需的東西，並請她誦讀《觀世音經》，兩天就能背誦。她流著眼淚，叩頭禮拜，晝夜不停。過了三天後，她在禮拜中看見佛像，佛像對她說：『你的丈夫壽命已盡，你只要精進修行，不要憂慮。』第二天，她的丈夫被牛撞死。因此，她得以出家，堅持戒律，收攝心神，清凈閑居，好像不善於言辭。等到她辯論名相和實際時，她的言辭滔滔不絕。她誦讀《大涅槃經》，五天一遍。元嘉十年，她南遊到上國，住在永安寺，成為寺里的綱領。

【English Translation】 English version: Fasheng (Fasheng, meaning Dharma Victory) became a monk at a young age and lived in the South Temple of Wuxian County, or perhaps the East Temple. He was known for his respectful faith and diligent service. During the Yuanjia period of the Song Dynasty, Sima Long (Sima Long) of Henan served as the Vice Magistrate of Piling. He died in battle during a raid. His wife, Shan Shi (Shan Shi), had lost both her parents early and had no children. Being old, she went to Wuxian County to seek refuge with Fasheng, who treated her like family. After a hundred days, Shan Shi fell ill, and her condition worsened over three years, becoming critical. Fasheng had no savings, so he relied on begging to provide for her care and medicine, enduring rain, heat, wind, and cold. Shan Shi eventually recovered, and everyone praised his virtue. Later, Fasheng traveled to the capital to study Chan and Vinaya, mastering Samadhi and Wisdom, and exploring profound and hidden principles. He taught his disciples without strict methods, guiding them to self-discipline. He acted without considering personal gain and remained quiet without seeking fame. He was diligent and considerate, always helping others. At the age of sixty, he fell ill for a long time and said he would not recover. His relatives asked him in surprise, and he replied, 'Yesterday, I saw two Shamen (Shamen, meaning monks who have not taken full ordination) tell me that this is how it would be.' After a while, he said again, 'I saw two Bhikkhus (Biqiu, meaning fully ordained monks), not the ones I saw before. They bared their right shoulders, each holding a flower, standing by my sickbed.' Later, he saw a Buddha (Buddha) sitting on a lotus flower, with light shining on his body. From then on, he no longer slept at night and had people recite the Lotus Sutra for him. In the latter part of the night, his breath became weak, and he ordered the recitation to stop, asking them to chant the Buddha's name for him, and he also chanted the Buddha's name himself. As dawn approached, his appearance did not change, and he passed away peacefully. The Biography of Nun Duan Ni (Duan Ni) of Yong'an Temple, Eleven: Seng Duan (Seng Duan) was from Guangling. Her family had been devout Buddhists for generations, and her sisters were deeply faithful, vowing to become nuns and not be maids. Her beauty was well-known in the village. Wealthy families sought to marry her, and her mother and brother had already agreed. Three days before the wedding, she fled to a Buddhist temple at night. The temple master placed her in a separate room, providing her with what she needed, and asked her to recite the Avalokiteshvara Sutra, which she could recite in two days. She wept and prostrated herself day and night. After three days, she saw a Buddha image in her worship, and the Buddha image said to her, 'Your husband's life is exhausted. Just practice diligently and do not worry.' The next day, her husband was killed by a bull. Therefore, she was able to become a nun, uphold the precepts, restrain her mind, and live in quiet seclusion, as if she were not good at speaking. When she debated names and realities, her words flowed eloquently. She recited the Mahaparinirvana Sutra once every five days. In the tenth year of Yuanjia, she traveled south to the upper country and lived in Yong'an Temple, becoming the leader of the temple.

紀眾務均愛等接。大小悅服久而彌敬。年七十餘。元嘉二十五年而卒。弟子普敬普要。皆以苦行顯名。並誦法華經。

廣陵中寺光靜尼傳十二

光靜。本姓胡。名道婢。吳興東遷人也。幼出家隨師住廣陵中寺。靜少而勵行長而習禪思。不食甘肥。將受大戒絕谷餌松。具足之後積十五年。雖心識鮮明而體力羸憊。祈誠慊到。每輒感勞。動經晦朔。沙門釋法成謂曰。服食非佛盛事。靜聞之還食粳糧。倍加勇猛精學不倦。從學觀行者常百許人。元嘉十八年五月患疾曰。我厭苦此身其來久矣。於是牽病懺悔不離心口。情理恬明神氣怡悅。至十九年歲旦飲粒皆絕。屬念兜率心心相續。如是不斷。至四月十八日夜。殊香異相滿虛空中。其夜命過焉。

蜀郡善妙尼傳十三

善妙。本姓歐陽。繁縣人也。少出家。性用柔和少瞋喜。不營好衣不食美食。有妹婿亡孀居無所依託。攜一稚子寄其房內。常聞妙自慨生不值佛。每一言此流涕歔欷悲不能已。同住四年五年。未曾見其食。妹作食熟呼妙共食。妙云適於某處食竟。或云。四大不好未能食。如此積年。妹甚恨愧。白言。無福婿亡更無親屬。攜兒依姊多所穢亂。姊當見厭故不與共食耳。流淚而言。言已欲去。妙執其手喻之曰。汝不解我意。我幸於外得他供養。何

【現代漢語翻譯】現代漢語譯本：紀眾務均愛等接，大小都喜悅順服，時間長了更加敬重。年七十多歲，元嘉二十五年去世。弟子普敬、普要，都以苦行著稱，並且誦讀《法華經》。

廣陵中寺光靜尼傳十二

光靜，原本姓胡，名叫道婢，是吳興東遷人。從小出家，跟隨師父住在廣陵中寺。光靜年少時就努力修行，長大後學習禪思。不吃美味佳餚，準備受大戒時斷絕穀物，服用松脂。受具足戒后，過了十五年，雖然心識鮮明，但體力衰弱。她虔誠祈禱，每次都感到疲勞，經常持續一個月。沙門釋法成對她說：『服食不是佛陀提倡的事情。』光靜聽了之後，恢復食用粳米，更加勇猛精進，學習不懈。跟隨她學習觀行的人常常有一百多人。元嘉十八年五月，她生病說：『我厭惡這個痛苦的身體已經很久了。』於是帶病懺悔，不離心口。心情平靜明朗，神態安詳喜悅。到十九年元旦，她停止食用米飯等食物，心中想著兜率天（Tushita Heaven），心念相續不斷。這樣持續到四月十八日夜晚，奇異的香味和景象充滿天空。當夜她就去世了。

蜀郡善妙尼傳十三

善妙，原本姓歐陽，是繁縣人。從小出家，性格柔和，很少生氣或高興。不追求華麗的衣服，不吃美味的食物。有個妹妹的丈夫去世，妹妹守寡無所依靠，帶著一個年幼的孩子寄住在她的房間里。常常聽到善妙獨自感嘆自己生不逢佛世。每次說到這裡，就流淚哭泣，悲傷不已。同住四五年，從未見她吃東西。妹妹做好飯後，叫善妙一起吃，善妙說：『我剛剛在某處吃過了。』或者說：『四大（四大：地、水、火、風，構成物質世界的四種基本元素）不好，不能吃。』這樣過了很多年，妹妹非常怨恨慚愧，說道：『我沒有福氣，丈夫去世，又沒有其他親屬，帶著孩子依附姐姐，多有污穢擾亂。姐姐一定是嫌棄我，所以不和我一起吃飯。』說著流下眼淚，說完就要離開。善妙拉著她的手勸慰她說：『你不瞭解我的意思。我幸好在外面得到別人的供養，為什麼

【English Translation】 English version: Ji Zhongwu was equally loved and respected by all. People, both high and low, were pleased and obedient, and their respect deepened over time. He passed away at the age of seventy-odd in the twenty-fifth year of the Yuanjia era. His disciples, Pu Jing and Pu Yao, were both renowned for their ascetic practices and recited the Lotus Sutra.

Biography of Bhikkhuni Guangjing of Zhong Temple in Guangling, Twelve

Guangjing, originally surnamed Hu, was named Daobi, and was a native of Dongqian in Wuxing. She left home at a young age and lived with her teacher at Zhong Temple in Guangling. Guangjing diligently practiced from a young age and studied Chan meditation as she grew older. She did not eat delicacies. When she was about to receive the Great Precepts, she stopped eating grains and consumed pine resin. After receiving the full precepts, she spent fifteen years. Although her mind was clear, her physical strength was weak. She prayed sincerely and felt tired each time, often for a month. The shramana (monk) Shi Facheng said to her, 'Taking medicine is not something encouraged by the Buddha.' Upon hearing this, Guangjing returned to eating japonica rice and became even more courageous and diligent in her studies. There were often over a hundred people who followed her to study vipassana (insight meditation). In the fifth month of the eighteenth year of the Yuanjia era, she fell ill and said, 'I have been weary of this suffering body for a long time.' Thereupon, she repented while ill, never ceasing from her mind and mouth. Her mood was calm and clear, and her spirit was peaceful and joyful. On the first day of the nineteenth year, she stopped eating rice and other grains, and her mind was continuously focused on Tushita Heaven (Tushita Heaven). She continued in this way until the night of the eighteenth day of the fourth month, when extraordinary fragrances and auspicious signs filled the sky. She passed away that night.

Biography of Bhikkhuni Shanmiao of Shujun, Thirteen

Shanmiao, originally surnamed Ouyang, was a native of Fan County. She left home at a young age. Her nature was gentle, and she rarely became angry or happy. She did not seek fine clothes or eat delicious food. Her younger sister's husband had died, and the sister, being a widow with no one to rely on, brought her young child and lived in her room. Shanmiao was often heard lamenting to herself that she was not born in the time of the Buddha. Every time she said this, she would weep and sob uncontrollably. They lived together for four or five years, and she was never seen eating. When her sister cooked food, she would call Shanmiao to eat together, but Shanmiao would say, 'I just ate somewhere else.' Or she would say, 'My Four Great Elements (四大: the four elements of earth, water, fire, and wind that constitute the material world) are not well, so I cannot eat.' This went on for many years. Her sister felt very resentful and ashamed, and said, 'I am unlucky, my husband died, and I have no other relatives. I rely on my sister with my child, causing much defilement and disturbance. My sister must be disgusted with me, so she does not eat with me.' Saying this, she shed tears and was about to leave. Shanmiao took her hand and comforted her, saying, 'You do not understand my intention. I am fortunate to receive offerings from others outside, why

須自損家中食。汝但安住我不久應遠行。汝當守屋慎莫余去。妹聞此而止。自績作布買數斛油。瓦堈盛之著庭中。語妹云。擬作功德慎勿取也。至四月八日夜半以布自纏而燒其身。火已親頂命其妹令呼維那打磬。我今舍壽。可遍告諸尼。速來共別。比諸尼驚至。命未絕。語諸尼云。各勤精進。生死可畏。當求出離。慎勿流轉。我舍此身供養已二十七反。止此一身當得初果(問益士人。或云元嘉十七年燒身。或云孝建時或言大明中故備記之)。

廣陵僧果尼傳十四

僧果。本姓趙名法祐。汲郡修武人也。宿殖誠信純篤自然。在乳哺時不過中食。父母嘉異。及其成人心唯專到緣礙參差。年二十七方獲出家。師事廣陵慧聰尼。果戒行堅明禪觀清白。每至入定輒移昏曉。綿神凈境形若枯木。淺識之徒或生疑。及元嘉六年。有外國舶主難提。從師子國載比丘尼來。至宋都住景福寺。后少時問果曰。此國先來已曾有外國尼未。答曰。未有。又問。先諸尼受戒那得二僧。答但從大僧受。得本事者乃是發起受戒。人心令生殷重是方便耳。故如大愛道八敬得戒五百釋女以愛道為和上。此其高例。果雖答然心有疑。具咨三藏。三藏同其解也。又咨曰。重受得不。答曰。戒定慧品從微至著。更受益佳。到十年舶主難提。復將師子

【現代漢語翻譯】現代漢語譯本：她需要自己準備家中的食物。你只需安心住下，我很快就要遠行。你要好好守著房子，千萬不要離開。妹妹聽了這話便不再阻攔。她自己紡紗織布，買了數斛油，用瓦罐盛著放在庭院中，告訴妹妹說：『這是準備用來做功德的，千萬不要動用。』到了四月八日半夜，她用布裹住身體，點火焚燒自己。火已經燒到頭頂，她讓妹妹呼喚維那（寺院中負責管理事務的僧人）敲磬。『我今天要捨棄生命。』她讓妹妹遍告各位尼姑，讓她們趕快來見最後一面。眾尼姑驚慌趕到時，她還有一口氣，她告訴眾尼姑說：『大家要勤奮精進，生死輪迴非常可怕，應當尋求脫離輪迴，千萬不要在其中流轉。我捨棄這個身體來供養已經有二十七次了。這一次捨棄之後，應當可以證得初果（須陀洹）。』（有人問益士人，有人說是元嘉十七年燒身的，也有人說是孝建年間，或者說是大明年間，所以都記錄下來以備考證）。

廣陵僧果尼傳十四

僧果（尼姑的名字），本姓趙，名法祐，是汲郡修武人。她天生就具有深厚的誠信，純真而篤實。還在哺乳期的時候，就不過午進食。她的父母對此感到非常驚異。等到她長大成人，心中只有專一的向道之心，很少受到塵世的干擾。二十七歲時才得以出家。她師從廣陵慧聰尼（尼姑的名字）。僧果戒律嚴明，禪觀清凈。每次入定，時間都很長，神思綿長，心境清凈，形體如同枯木一般。見識淺薄的人有時會產生懷疑。到了元嘉六年，有外國船主難提（船主的名字），從師子國（今斯里蘭卡）載著比丘尼來到宋都（今南京），住在景福寺。後來不久，難提問僧果說：『這個國家以前有沒有外國尼姑來過？』僧果回答說：『沒有。』難提又問：『以前的尼姑受戒，為什麼要有兩個僧人？』僧果回答說：『只是從大僧（指比丘）那裡受戒。能夠真正做到的是發起受戒，使人心生殷重，這只是方便而已。所以像大愛道（摩訶波阇波提，佛陀的姨母）以八敬法得戒，五百釋女以愛道為和尚尼，這就是很高的例子。』僧果雖然這樣回答，但心中還是有疑問，於是詳細地請教了三藏（精通佛經的僧人）。三藏的解釋和她的一樣。僧果又問：『重新受戒可以嗎？』三藏回答說：『戒定慧三學，從微小到顯著，重新受戒會更好。』到了十年，船主難提再次將師子

【English Translation】 English version: She needed to provide her own food. You just stay here peacefully, I will soon be traveling far away. You must guard the house carefully and do not leave. The younger sister stopped her after hearing this. She spun yarn and wove cloth herself, bought several hu (斛, a unit of volume) of oil, stored it in earthenware jars in the courtyard, and told her sister, 'This is intended for making merit, do not use it.' On the midnight of the eighth day of the fourth month, she wrapped her body in cloth and set herself on fire. When the fire had reached her head, she instructed her sister to call the Vina (維那, a monastic administrator) to strike the chime. 'I am giving up my life today.' She told her sister to inform all the nuns to come and say their last farewells. When the nuns arrived in a panic, she was still alive. She told the nuns, 'Everyone should diligently strive forward. Samsara (生死, the cycle of birth and death) is terrifying. You should seek liberation and not transmigrate within it. I have offered this body twenty-seven times. After this offering, I should attain the first fruit (Sotapanna, 須陀洹).' (Someone asked Yi Shi (益士人, a person's name), some say she burned herself in the seventeenth year of Yuanjia (元嘉, an era in Chinese history), some say during the Xiaojian (孝建, an era in Chinese history) period, or during the Daming (大明, an era in Chinese history) period, so all are recorded for verification).

Biography of Bhikkhuni (尼, a Buddhist nun) Sengguo (僧果, a nun's name) of Guangling (廣陵, a place name) 14

Sengguo (僧果, a nun's name), originally surnamed Zhao (趙, a surname), named Fayou (法祐, a given name), was from Xiuwu (修武, a place name) in Jiqun (汲郡, a place name). She was born with deep sincerity, pure and genuine. Even during infancy, she would not eat after noon. Her parents were amazed by this. When she grew up, her heart was solely focused on the path, rarely disturbed by worldly affairs. She was ordained at the age of twenty-seven, studying under Bhikkhuni Huicong (慧聰, a nun's name) of Guangling (廣陵, a place name). Sengguo's precepts were strict and clear, her meditation pure and white. Every time she entered samadhi (定, a state of meditative consciousness), it would last from dusk till dawn. Her mind was vast and pure, her body like a withered tree. Those with shallow understanding would sometimes doubt her. In the sixth year of Yuanjia (元嘉, an era in Chinese history), a foreign shipowner named Nandi (難提, a person's name) brought bhikkhunis (比丘尼, fully ordained Buddhist nuns) from the country of Simhala (師子國, ancient Sri Lanka) to Songdu (宋都, present-day Nanjing), residing at Jingfu Temple (景福寺, a temple name). Not long after, Nandi asked Sengguo, 'Has this country ever had foreign nuns before?' Sengguo replied, 'No.' Nandi then asked, 'Why are two monks required for the ordination of previous nuns?' Sengguo replied, 'They only receive ordination from the great Sangha (僧, monastic community, referring to monks). The one who is truly capable is the one who initiates the ordination, causing people to develop deep respect. This is just a skillful means. Therefore, like Mahapajapati (大愛道, Buddha's aunt) attaining ordination through the Eight Garudhammas (八敬法, eight strict rules for nuns), and five hundred Shakya women with Mahapajapati as their Upadhyayani (和尚尼, female preceptor), this is a high example.' Although Sengguo answered in this way, she still had doubts in her heart, so she consulted the Tripitaka Master (三藏, a master of the three baskets of Buddhist scriptures) in detail. The Tripitaka Master's explanation was the same as hers. Sengguo then asked, 'Is it possible to receive ordination again?' The Tripitaka Master replied, 'The three trainings of Sila (戒, moral conduct), Samadhi (定, concentration), and Prajna (慧, wisdom) progress from subtle to obvious. It is better to receive ordination again.' In the tenth year, the shipowner Nandi once again brought the Simhala

國鐵薩羅等十一尼。至先達諸尼已通宋語。請僧伽跋摩于南林寺壇界。次第重受三百餘人。十八年年三十四矣。時宴坐經日。維那故觸。謂言已死。驚告寺官寺官共視。見果身冷肉強。唯氣息微轉。始欲舁徙。便自開眼語笑尋常。於是愚者駭服。不知所終也。

山陽東鄉竹林寺靜稱尼傳十五

靜稱。本姓劉。名勝。譙郡人也。戒業精苦。誦經四十五萬言。寺傍山林無諸囂雜。游心禪默永絕塵勞。曾有人失牛推尋不已。夜至山中望寺林火光熾盛。及至都無。常有一虎隨稱去來。稱若坐禪蹲踞左右。寺內諸尼若犯罪失不時懺悔。虎即大怒。悔罪便悅。稱后暫出山道遇一北地女人。造次問訪欣然若舊。女姓仇名文姜。本博平人也。性好佛法聞南國富道關開托避得至此土。因遂出家。既同苦節。二人不資糧米。餌麻術而已。聲達虜都。虜謂聖人。遠遣迎接二人不樂邊境。故穢聲跡危行言遜。虜主為設餚饌皆悉進啖。因此輕之不復拘留。稱與文姜復還本寺。稱年九十三。無疾而卒也。

吳太玄臺寺法相尼傳十六

法相。本姓侯。燉煌人也。履操清貞才識英拔。篤志好學不以屢空廢業。清安貧窶。不以榮達移心。出適傅氏。家道多故。符堅敗績眷屬散亡。出家持戒信解彌深。常割衣食好者施慧宿尼。寺僧

【現代漢語翻譯】現代漢語譯本：國鐵薩羅（Kuo Tieh Sa Lo）等十一位比丘尼，到達先達（Hsien Ta）時，那些比丘尼已經精通宋語。於是請僧伽跋摩（Sangha Varman）在南林寺的戒壇，依次為三百多人重新授戒。國鐵薩羅在那年三十四歲。當時她禪坐，經過很長時間，維那（Vina，寺院中的管理者）故意去觸碰她，說她已經死了。寺官們聽了很驚訝，一起去看，看見她的身體果然冰冷僵硬，只有氣息微微流動。剛想抬走她，她就自己睜開眼睛，像平常一樣說話微笑。於是愚昧的人都感到震驚和佩服，不知道她最終的歸宿。

山陽東鄉竹林寺靜稱尼傳第十五

靜稱，本姓劉，名勝，是譙郡人。她持戒精嚴刻苦，誦讀了四十五萬字的經文。寺廟旁邊是山林，沒有喧囂雜亂，她用心禪定，永遠斷絕塵世的煩惱。曾經有人丟失了牛，不停地尋找，夜晚來到山中，望見寺廟的樹林里火光非常旺盛，可是到了那裡卻什麼都沒有。常常有一隻老虎跟隨靜稱來來去去，靜稱如果坐禪，老虎就蹲踞在她左右。寺內的比丘尼如果犯了罪過，沒有及時懺悔，老虎就會大怒，懺悔了罪過就高興。靜稱後來暫時離開山，在路上遇到一個北方來的女人，隨意地問候，卻感到非常高興，好像是老朋友一樣。那個女人姓仇，名叫文姜，是博平人。她天性喜歡佛法，聽說南方有高深的道法，關卡開放，就設法來到這裡。於是就出家了。既然志同道合，兩個人不依靠糧食，只是服用麻和術而已。名聲傳到虜都（北方少數民族的都城），虜人認為她們是聖人，遠遠地派人來迎接她們。兩個人不喜歡邊境，所以故意做出一些不好的行為，說話也很謙遜。虜主為她們設定了豐盛的飯菜，她們都吃光了。因此虜人輕視她們，不再拘留她們。靜稱和文姜又回到原來的寺廟。靜稱九十三歲，沒有生病就去世了。

吳太玄臺寺法相尼傳第十六

法相，本姓侯，是敦煌人。她品行清白貞潔，才識英明出衆。她專心致志地學習，不因為屢次遭遇困境而放棄學業。她安於清貧，不因為榮華富貴而改變心志。她嫁給了傅氏，但是家道多難，符堅（前秦皇帝）戰敗，眷屬離散。她出家持戒，信仰和理解更加深刻。她常常節省自己的衣食，把好的施捨給年長的有智慧的比丘尼和寺廟的僧人。

【English Translation】 English version: Kuo Tieh Sa Lo and eleven other nuns arrived at Hsien Ta, where those nuns were already proficient in the Song language. Thereupon, they requested Sangha Varman to re-ordain more than three hundred people in the ordination platform of Nanlin Temple, one after another. Kuo Tieh Sa Lo was thirty-four years old that year. At that time, she was meditating, and after a long time, the Vina (manager in the monastery) deliberately touched her and said that she was dead. The temple officials were surprised and went to see, and saw that her body was indeed cold and stiff, with only a slight breath flowing. Just as they were about to move her away, she opened her eyes and spoke and smiled as usual. Therefore, the foolish people were shocked and admired, and did not know her final destination.

Biography of Nun Jingcheng of Zhulin Temple in Dongxiang, Shanyang, Fifteenth

Jingcheng, whose original surname was Liu and given name was Sheng, was a native of Qiao Commandery. She was strict and diligent in upholding the precepts, and recited 450,000 words of scriptures. The temple was next to the mountains and forests, without any noise and disturbance. She meditated with her heart and forever cut off the troubles of the world. Once, someone lost a cow and kept searching for it. At night, he came to the mountain and saw a very bright fire in the temple's forest, but when he arrived there was nothing. Often a tiger followed Jingcheng back and forth. If Jingcheng was meditating, the tiger would squat beside her. If the nuns in the temple committed a crime and did not repent in time, the tiger would be furious. If they repented, it would be happy. Later, Jingcheng temporarily left the mountain and met a woman from the north on the road. She greeted her casually, but felt very happy, as if she were an old friend. The woman's surname was Qiu, and her given name was Wenjiang, and she was a native of Boping. She was naturally fond of Buddhism, and heard that there were profound teachings in the south, and that the passes were open, so she managed to come here. So she became a nun. Since they shared the same aspirations, the two of them did not rely on food, but only consumed hemp and artemisia. Their reputation reached the capital of the Lu (the capital of the northern minorities), and the Lu people thought they were saints and sent people from afar to welcome them. The two of them did not like the border, so they deliberately behaved badly and spoke humbly. The Lu ruler set up a rich meal for them, and they ate it all. Therefore, the Lu people despised them and no longer detained them. Jingcheng and Wenjiang returned to their original temple. Jingcheng was ninety-three years old and died without illness.

Biography of Nun Faxiang of Taixuan Terrace Temple in Wu, Sixteenth

Faxiang, whose original surname was Hou, was a native of Dunhuang. She was pure and chaste in character, and her talent and knowledge were outstanding. She was devoted to learning and did not abandon her studies because of repeated difficulties. She was content with poverty and did not change her mind because of wealth and honor. She married into the Fu family, but her family was troubled. Fu Jian (emperor of the Former Qin) was defeated, and her family members were scattered. She became a nun and upheld the precepts, and her faith and understanding became deeper. She often saved her own food and clothing and gave the good things to the older and wise nuns and monks in the temple.

諫曰。慧宿質野言不出口。佛法經律曾未厝心。欲學禪定又無師範。專頑拙訥是下愚人耳。何不種以上田而修此下福。答曰。田之勝負唯聖乃知。我既凡人寧立取捨。遇有如施何關作意耶。慧宿后建禪齋七日。至第三夜與眾共坐。眾起不起。眾共觀之。堅如木石牽持不動。或謂已死。后三日起。起后如常。眾方異之。始悟法相深相領照矣。其如此類前後非一。相年逮桑榆操行彌篤。年九十餘。元嘉末卒也。

東青園寺業首尼傳十七

業首。本姓張。彭城人也。風儀峻整戒行清白。深解大乘善構妙理。彌好禪誦造次無怠。宋高祖武皇帝雅相敬異。文帝少時從受三歸。住永安寺供施相續。元嘉二年王景深母範氏。以王坦之故祠堂地施首。起立寺舍。名曰青園。齋肅徒眾甚有風規。潘貴妃嘆曰。首尼弘振佛法甚可敬重。以元嘉十五年。為首更廣寺。西創立佛殿。復拓寺北造立僧房。賑給所須寺業興立。眾二百人法事不絕。春秋稍高仰者彌盛。累以耆艾自陳眾咸不許。年九十。大明六年而卒。時又有凈哀寶英法林。並以立身清潔有聲京縣。哀久禪誦任事清允。泰始五年卒。英建塔五層。閱理有勤。蔬食精進。泰始六年卒。林博覽經律老而不懈。元徽元年卒。又有弟子曇寅。兼通禪律。簡絕榮華。不𨶳朝市。元徽六

【現代漢語翻譯】現代漢語譯本：有人勸諫說：『慧宿（Huisu）這個人沉默寡言，佛法經律從未放在心上，想要學習禪定又沒有老師指導，完全是個愚笨遲鈍的下等人。為什麼不種植良田來修這種低等的福報呢？』慧宿回答說：『田地的好壞只有聖人才能知道，我既然是凡人，怎麼能妄自取捨呢？遇到有需要佈施的情況，又與我的主觀意願有什麼關係呢？』慧宿後來建造禪房七天。到了第三天晚上，與眾人一起打坐。眾人起身，慧宿卻一動不動。大家一起觀察他，像木頭石頭一樣堅硬，拉都拉不動。有人認為他已經死了。三天後，慧宿起身，起身之後一切如常。眾人才覺得驚異，開始領悟到佛法的深奧之處。像這樣的事情，前後不止一次。慧宿的年齡漸漸老去，但操守品行更加堅定。九十多歲時，在元嘉末年去世。

東青園寺的業首（Yeshou）尼姑傳記十七

業首，原本姓張，是彭城人。她風度莊重，持戒清白，深刻理解大乘佛法，擅長闡述精妙的義理。她非常喜歡禪修誦經，時刻不懈怠。宋高祖武皇帝非常敬重她。文帝年少時曾向她受三歸依。她住在永安寺，供養佈施不斷。元嘉二年，王景深的母親范氏，因為王坦之的緣故，將祠堂的土地捐獻給業首，讓她建造寺廟，命名為青園。她管理寺廟和僧眾非常嚴格，很有規矩。潘貴妃讚歎說：『業首尼姑弘揚佛法，非常值得敬重。』元嘉十五年，潘貴妃為業首擴建寺廟，在西邊新建佛殿，又擴建寺廟北邊的僧房，供給寺廟所需，寺廟事業興旺發達。寺廟有二百僧人，法事不斷。業首年齡漸高，仰慕她的人更加眾多。她多次以年老體弱為由請求退隱，但眾人都不同意。九十歲時，在大明六年去世。當時還有凈哀（Jingai）、寶英（Baoying）、法林（Falin），都以立身清白而聞名京城。凈哀長期禪修誦經，做事清正允當，泰始五年去世。寶英建造五層佛塔，管理寺廟勤勤懇懇，粗茶淡飯，泰始六年去世。法林博覽經律，老而不懈怠，元徽元年去世。還有弟子曇寅（Tanyin），兼通禪宗和律宗，生活簡樸，不追求榮華富貴，不靠近朝廷和市場。元徽六年

【English Translation】 English version: Someone advised, 'Huisu (慧宿), this person is taciturn, has never taken Buddhist scriptures and precepts to heart, wants to learn meditation but has no teacher to guide him, and is completely a foolish and dull inferior person. Why not cultivate superior fields and cultivate this inferior fortune?' Huisu replied, 'Only sages know the superiority or inferiority of fields. Since I am a mortal, how can I arbitrarily choose? When there is a need for almsgiving, what does it have to do with my subjective intention?' Later, Huisu built a meditation room for seven days. On the third night, he sat with the crowd. The crowd got up, but Huisu remained motionless. Everyone watched him together, as hard as wood and stone, unable to be pulled. Some thought he was dead. Three days later, Huisu got up, and after getting up, everything was as usual. Only then did the crowd feel surprised and begin to understand the profoundness of the Dharma. Such things happened more than once. Huisu's age gradually increased, but his conduct and behavior became more firm. He died in the late Yuanjia period at the age of ninety-plus.

Biography of Nun Yeshou (業首) of Dongqingyuan Temple Seventeen

Yeshou, originally surnamed Zhang, was from Pengcheng. She had a dignified demeanor, pure precepts, deeply understood Mahayana Buddhism, and was good at expounding subtle principles. She was very fond of meditation and chanting scriptures, and was diligent at all times. Emperor Wu of Song Gaozu greatly respected her. Emperor Wen received the Three Refuges from her when he was young. She lived in Yong'an Temple, and offerings and almsgiving continued. In the second year of Yuanjia, Fan, the mother of Wang Jingshen, donated the land of the ancestral hall to Yeshou because of Wang Tanzhi, allowing her to build a temple, named Qingyuan. She managed the temple and monks very strictly and had a lot of rules. Concubine Pan praised, 'Nun Yeshou promotes Buddhism and is very respectable.' In the fifteenth year of Yuanjia, Concubine Pan expanded the temple for Yeshou, built a new Buddha hall in the west, and expanded the monks' quarters north of the temple, providing for the needs of the temple, and the temple's affairs flourished. There were two hundred monks in the temple, and Dharma services continued. As Yeshou's age increased, those who admired her became more numerous. She repeatedly requested to retire due to old age and weakness, but everyone disagreed. She died in the sixth year of Daming at the age of ninety. At that time, there were also Jingai (凈哀), Baoying (寶英), and Falin (法林), all of whom were known in the capital for their pure conduct. Jingai meditated and chanted scriptures for a long time, and was upright and fair in her work. She died in the fifth year of Taishi. Baoying built a five-story pagoda, managed the temple diligently, and lived on simple vegetarian meals. She died in the sixth year of Taishi. Falin was well-versed in scriptures and precepts, and was tireless even in old age. He died in the first year of Yuanhui. There was also a disciple, Tanyin (曇寅), who was proficient in both Chan and Vinaya, lived a simple life, did not pursue wealth and glory, and did not approach the court and the market. Yuanhui six

年卒。

景福寺法辯尼傳十八

法辯。丹陽人也。少出家為景福寺慧果弟子。忠謹清慎雅有素檢。弊衣蔬飯不食薰辛。高簡之譽早盛京邑。楊州刺史瑯瑘王郁甚相敬禮。后從道林寺外國沙門疆良耶舍咨稟禪觀。如法修行通極精解。每預眾席恒如睡寐。嘗在齋堂眾散不起。維那驚觸如木石焉。馳以相告。皆來就視。須臾出定言語尋常。眾咸欽服倍加崇重。大明七年而卒。年六十餘。先是二日上定林寺超法師夢一宮城莊嚴顯麗。服玩光赫非世所有。男女裝飾充滿其中。唯不見有主。即問其故。答曰。景福法辯當來生此。明日應到。辯其日唯覺肉戰。即遣告眾。大小皆集。自云。有異人來我左右。乍顯乍晦如影如雲。言訖坐絕。其後復有道照僧辯。亦以精進知名。道照本姓楊。北地徐人也飯蔬誦經為臨賀王之所供養。

江陵三層寺道綜尼傳十九

道綜。未詳何許人也。住江陵三層寺。少不以出衆居心。長不以同物為污。賢愚之際從通而已。跡雖混成所度潛廣。以宋大明七年三日十五日夜。自練油火。關顙既然。耳目就毀。誦詠不輟。道俗咨嗟魔正同駭。率土聞風皆發菩提心。宋徴士劉虬雅相宗敬。為制偈贊云。

竹園寺慧浚尼傳二十

慧浚。本姓陳。山陰人也。幼而穎悟精進邁群。旦

【現代漢語翻譯】現代漢語譯本

年卒。

景福寺法辯尼傳十八

法辯（Fǎ Biàn）。丹陽人。年少時出家，是景福寺慧果（Huì Guǒ）的弟子。她忠誠謹慎，清廉自持，一向有良好的品行。身穿粗布衣，吃素食，不吃有刺激性氣味的食物。她高尚簡樸的名聲很早就傳遍京城。楊州刺史瑯瑘王郁（Lángyé Wáng Yù）非常尊敬她。後來她跟隨道林寺的外國沙門疆良耶舍（Jiāngliáng Yéshè）學習禪觀。如法修行，通達精深。每次參加大眾集會，總是像在睡覺一樣。有一次在齋堂，大眾都散去了，她仍然不起身。維那（寺院中負責維持秩序的僧人）驚慌地觸碰她，她卻像木頭石頭一樣沒有反應。維那趕緊跑去告訴其他人。大家都來看她。過了一會兒，她從禪定中出來，言語如常。大家都欽佩不已，更加崇敬她。大明七年去世，享年六十多歲。在此之前兩天，上定林寺的超法師（Chāo Fǎshī）夢見一座宮城，莊嚴華麗，服飾器物光彩奪目，不是世間所有。男女裝飾充滿其中，唯獨不見主人。超法師就問這是什麼緣故。有人回答說：『景福寺的法辯（Fǎ Biàn）將要來這裡出生。明天就應該到了。』法辯（Fǎ Biàn）在那一天只覺得身體顫動。於是派人告訴大家，大小僧人都聚集起來。她自己說：『有奇異的人在我左右，時隱時現，像影子像雲彩一樣。』說完就坐著去世了。此後還有道照（Dào Zhào）、僧辯（Sēng Biàn），也因為精進修行而聞名。道照（Dào Zhào）本姓楊，是北地徐人。他吃素誦經，受到臨賀王（Lín Hè Wáng）的供養。

江陵三層寺道綜尼傳十九

道綜（Dào Zōng）。不知道是哪裡人。住在江陵三層寺。年輕時不以超出眾人為目標，年長時不以與世俗同流合污為恥。在賢與不賢之間，一切隨緣。雖然行跡混同於世俗，但她所度化的人卻很多。宋大明七年三月十五日夜裡，她用油點火自焚。關閉額頭，遮蓋面部。耳目都被燒燬，誦經的聲音卻不停止。僧人和俗人都嘆息不已，魔和正都感到震驚。全國上下聽到這件事，都發起了菩提心。宋朝的隱士劉虬（Liú Qiú）一向尊敬她，為她作偈讚頌。

竹園寺慧浚尼傳二十

慧浚（Huì Jùn）。本姓陳，是山陰人。從小就聰明穎悟，精進修行超過常人。每天早晨

【English Translation】 English version

Died in that year.

Biography of Bhikkhuni Fabian of Jingfu Temple, 18th

Fabian (Fǎ Biàn). She was from Danyang. She became a nun at a young age and was a disciple of Huiguo (Huì Guǒ) at Jingfu Temple. She was loyal, cautious, honest, and always had good conduct. She wore coarse clothes, ate vegetarian food, and did not eat pungent spices. Her reputation for being noble and simple spread throughout the capital early on. The Governor of Yangzhou, Prince Yu of Langye (Lángyé Wáng Yù), greatly respected her. Later, she followed the foreign Shramana Jiangliang Yeshe (Jiāngliáng Yéshè) of Daolin Temple to study Chan contemplation. She practiced according to the Dharma, achieving thorough and profound understanding. Every time she attended a gathering of the Sangha, she always seemed to be asleep. Once, in the dining hall, everyone else had left, but she still did not get up. The Karmadana (the monk in charge of order) was alarmed and touched her, but she did not respond like wood or stone. The Karmadana quickly ran to tell others. Everyone came to look at her. After a while, she emerged from Samadhi, and her speech was normal. Everyone admired her and respected her even more. She passed away in the seventh year of Daming, at the age of sixty-plus. Two days before this, Master Chao (Chāo Fǎshī) of Shangdinglin Temple dreamed of a palace city, solemn and magnificent, with clothes and objects that were radiant and not of this world. Men and women were adorned and filled the palace, but there was no owner to be seen. Master Chao asked why this was. Someone replied, 'Fabian (Fǎ Biàn) of Jingfu Temple is about to be born here. She should arrive tomorrow.' On that day, Fabian (Fǎ Biàn) only felt her body trembling. So she sent someone to tell everyone, and all the monks, big and small, gathered together. She herself said, 'There are strange people around me, sometimes appearing, sometimes disappearing, like shadows and clouds.' After saying this, she passed away while sitting. Later, there were also Daozhao (Dào Zhào) and Sengbian (Sēng Biàn), who were also known for their diligent practice. Daozhao (Dào Zhào)'s original surname was Yang, and he was from Xu in Beidi. He ate vegetarian food and recited scriptures, and was supported by the Prince of Linhe (Lín Hè Wáng).

Biography of Bhikkhuni Daozong of Jiangling San Ceng Temple, 19th

Daozong (Dào Zōng). It is not known where she was from. She lived in San Ceng Temple in Jiangling. When she was young, she did not aim to stand out from the crowd, and when she grew up, she did not consider it shameful to be in harmony with the world. Between the wise and the foolish, she followed conditions as they arose. Although her actions were mixed with the mundane, she converted many people. On the night of the fifteenth day of the third month of the seventh year of Daming in the Song Dynasty, she set herself on fire with oil. She closed her forehead and covered her face. Her ears and eyes were destroyed, but the sound of her chanting did not stop. Monks and laypeople sighed in admiration, and demons and the righteous were shocked. Throughout the country, people heard of this and aroused Bodhicitta. Liu Qiu (Liú Qiú), a recluse of the Song Dynasty, always respected her and composed a verse in her praise.

Biography of Bhikkhuni Huijun of Zhuyuan Temple, 20th

Huijun (Huì Jùn). Her original surname was Chen, and she was from Shanyin. From a young age, she was intelligent and diligent, surpassing ordinary people. Every morning

輒燒香運想禮敬移時。中則菜蔬一飯鮮肥不食。雖在居家有如出俗。父母不能割其志。及年十八許之從道。內外墳典經眼必誦。深禪秘觀無不必入。靜而無競和而有節。朋遊舊狎未嘗戲言。宋宰江夏王義恭雅相推敬。常給衣藥四時無爽。不蓄私財悉營寺舍。竹園成立浚之功也。禪味之樂老而不衰。年七十三。宋大明八年而卒。葬于傅山。同寺有化尼。聰穎卓秀。多誦經律。蔬食苦節。與浚齊名。

普賢寺寶賢尼傳二十一

寶賢。本姓陳。陳郡人也。十六丁母憂。三年不食谷。以葛芋自資。不衣繒纊不坐牀蓆。十九出家住建安寺。操行精修博通禪律。宋文皇帝深加禮遇供以衣食。及孝武雅相敬待。月給錢一萬。明帝即位賞接彌崇。以泰始元年敕為普賢寺主。二年又敕為都邑僧正。甚有威風明斷如神。善論物理屈抂必釋。秉性剛直無所傾撓。初晉興平中凈檢尼。是比丘尼之始也。初受具戒指從大僧。影福寺惠果凈音等。以咨求那跋摩。求那跋摩云。國土無二眾。但從大僧受得具戒。惠果等后遇外國鐵薩羅尼等至。以元嘉十一年。從僧伽跋摩于南林寺壇重受具戒。非謂先受不得。謂是增長戒善耳。后諸好異者。盛相傳習典制稍虧。元徽二年法律穎師。于晉興寺開十誦律。潁其日有十餘尼。因下講欲重受戒。賢乃

【現代漢語翻譯】現代漢語譯本：他經常焚香，冥想，行禮，花費很多時間。飲食方面，只吃一頓素菜，不吃新鮮肥膩的食物。雖然身在家中，卻像出家一樣。父母無法改變他的志向。到了十八歲，允許他出家修行。內外典籍，過眼必誦。深入禪定，秘密觀想，無不精通。安靜而不爭鬥，溫和而有節制。朋友舊交，從未開過玩笑。宋朝宰相江夏王義恭非常推崇敬重他，經常供給衣物和藥物，四季不斷。不積蓄私財，全部用來經營寺廟。竹園寺的建立，也是他的功勞。禪定的樂趣，到老也不衰退。七十三歲時，宋大明八年去世，葬在傅山。同寺還有一位名叫化的比丘尼，聰穎卓越，博學多才，經常誦讀經律，吃素，生活清苦，與他齊名。普賢寺寶賢尼傳二十一寶賢，本姓陳，是陳郡人。十六歲時母親去世，守喪三年不吃糧食，靠葛和芋頭維持生活。不穿絲綢棉絮，不坐床鋪。十九歲出家，住在建安寺。操守行為精進嚴謹，博通禪定和戒律。宋文帝非常禮遇她，供給衣食。孝武帝也很敬重她，每月供給一萬錢。明帝即位后，賞賜和接待更加隆重。泰始元年，下令讓她擔任普賢寺的住持。泰始二年，又下令讓她擔任都邑僧正。她很有威望，明察果斷，像神一樣。善於論述事理，冤屈必定得到昭雪。秉性剛直，不為任何事物所動搖。當初晉朝興平年間，凈檢尼是比丘尼的開始。最初受具足戒時，跟隨大僧。影福寺的惠果、凈音等人，向求那跋摩請教。求那跋摩說：『一個國家沒有兩個僧團，只要跟隨大僧受具足戒就可以了。』惠果等人後來遇到外國的鐵薩羅尼等人來到，在元嘉十一年，從僧伽跋摩在南林寺的戒壇重新受具足戒。這並不是說先前受的戒不算數，而是爲了增長戒的善根。後來一些喜歡標新立異的人，盛行互相傳習，典章制度稍微有所虧損。元徽二年，法律穎師在晉興寺開講《十誦律》。穎師那天有十幾位比丘尼，因為下講想要重新受戒。寶賢於是...

【English Translation】 English version: He often burned incense, meditated, and paid respects, spending a lot of time. In terms of diet, he only ate one vegetarian meal, avoiding fresh and fatty foods. Although he was at home, he was like a monk. His parents could not change his aspirations. At the age of eighteen, he was allowed to become a monk. He recited all the internal and external scriptures he laid eyes on. He was proficient in deep meditation and secret contemplation. He was quiet and not competitive, gentle and disciplined. He never joked with friends and acquaintances. King Yigong of Jiangxia of the Song Dynasty greatly respected him, and often provided him with clothing and medicine throughout the four seasons. He did not accumulate private wealth, but used it all to manage temples. The establishment of the Zhuyuan Temple was also his contribution. The joy of meditation did not diminish even in his old age. At the age of seventy-three, he passed away in the eighth year of Daming in the Song Dynasty and was buried in Fushan. In the same temple, there was also a Bhikkhuni named Hua, who was intelligent, outstanding, and knowledgeable. She often recited scriptures and precepts, ate vegetarian food, and lived a simple life, and was as famous as him. Biography of Bhikkhuni Baoxian of Puxian Temple Twenty-one Baoxian, whose original surname was Chen, was from Chen Commandery. At the age of sixteen, her mother passed away, and she mourned for three years without eating grains, relying on kudzu and taro for sustenance. She did not wear silk or cotton, nor did she sit on beds. At the age of nineteen, she became a nun and lived in Jian'an Temple. Her conduct was diligent and rigorous, and she was well-versed in meditation and precepts. Emperor Wen of the Song Dynasty treated her with great respect, providing her with food and clothing. Emperor Xiaowu also respected her and provided her with 10,000 coins per month. After Emperor Ming ascended the throne, the rewards and receptions became even more grand. In the first year of Taishi, he ordered her to serve as the abbess of Puxian Temple. In the second year of Taishi, he also ordered her to serve as the Sangha Chief of the capital. She was very prestigious, insightful, and decisive, like a god. She was good at discussing principles, and grievances were sure to be redressed. She was upright and unwavering. In the early years of Xingping in the Jin Dynasty, Bhikkhuni Jingjian was the beginning of Bhikkhunis. When she first received the full precepts, she followed the great Sangha. Huiguo and Jingyin of Yingfu Temple consulted Gunavarman. Gunavarman said: 'A country does not have two Sanghas, just follow the great Sangha to receive the full precepts.' Later, Huiguo and others encountered foreign Tissaronis who came, and in the eleventh year of Yuanjia, they received the full precepts again from Sanghavarman at the ordination platform of Nanlin Temple. This is not to say that the previous precepts did not count, but to increase the roots of goodness of the precepts. Later, some people who liked to be different prevailed in mutual transmission, and the codes and systems were slightly damaged. In the second year of Yuanhui, the legal master Ying lectured on the Ten Recitation Vinaya at Jinxing Temple. That day, Ying had more than a dozen Bhikkhunis, because they wanted to receive the precepts again after the lecture. Baoxian then...

遣僧局赍命到講座。鳴木宣令諸尼。不得輒復重受戒。若年歲審未滿者。其師先應集眾懺悔竟。然後到僧局。僧局許可。請人監檢方得受耳。若有違拒即加擯斥。因茲已后矯競暫息。在任清簡。才兼事義。安眾惠下。蕭然寡慾。世益高之。年七十七。升明元年卒也。

普賢寺法凈尼傳二十二

法凈。江北人也。年二十值亂隨父避地秣陵門修釋教。凈少出家住永福寺。戒行清潔明於事理。沉思精研深究義奧。與寶賢尼名輩略齊。宋明皇帝異之。泰始元年敕住普賢寺。宮內接遇禮兼師友。二年敕為京邑都維那。在事公正確然殊絕。隨方引汲歸德如流。荊楚諸尼及通家婦女。莫不遠修書䞋求結知識。其陶治德風皆類此也。咨其戒范者七百人。年六十五。元徽元年卒也。

蜀郡永康寺慧耀尼傳二十三

慧耀。本姓周。西平人也。少出家常誓燒身供養三寶。泰始末言于刺史劉亮。亮初許之。有趙處思妾王氏甓塔。耀請塔上燒身。王氏許諾。正月十五日夜將諸弟子。赍持油布往至塔所。裝束未訖。劉亮遣信語諸尼云。若耀尼果燒身者。永康一寺並與重罪。耀不得已於此便停。王氏大瞋云。尼要名利詐現奇特。密貨內人作如此事。不爾夜半城內那知。耀曰。新婦勿橫生煩惱。捨身關我傍人豈知。於是還寺斷

【現代漢語翻譯】現代漢語譯本：遣僧局派人帶著命令到講座處。敲響木頭，宣告命令給各位尼姑：不得隨意再次重複受戒。如果年齡確實沒有達到受戒標準，那麼她的師父應該先召集大眾進行懺悔，然後到僧局。僧局許可后，請人監督檢查才能受戒。如果有人違抗拒絕，就加以驅逐。因此，弄虛作假、爭名逐利的現象暫時停止。在任期間清廉簡樸，既有才幹又懂得事務的道理，安定大眾，施惠于下，清心寡慾。世人更加敬重她。享年七十七歲，在升明元年去世。普賢寺法凈尼傳二十二法凈，江北人。二十歲時遇到戰亂，跟隨父親到秣陵門修行佛教。法凈從小出家，住在永福寺。戒律清凈，明曉事理。沉思精研，深入研究佛經的精妙之處。與寶賢尼名聲地位大致相當。宋明皇帝對她另眼相看。泰始元年，下令讓她住在普賢寺。宮內對她接待優厚，禮遇兼具師友之誼。泰始二年，下令讓她擔任京城都維那（寺院中負責管理僧眾事務的職務）。在職期間公正廉明，與衆不同。隨時引導幫助，使人歸向道德，就像水流一樣順暢。荊楚一帶的尼姑以及通家的婦女，沒有不從遠處寫信送禮物來，請求與她結交的。她教化培養的德行風範都像這樣。向她請教戒律的人有七百人。享年六十五歲，在元徽元年去世。蜀郡永康寺慧耀尼傳二十三慧耀，原本姓周，西平人。從小出家，常常發誓要燒身供養三寶（佛、法、僧）。泰始末年，向刺史劉亮說明此事。劉亮最初答應了。有趙處思的妾王氏建造了一座磚塔。慧耀請求在塔上燒身。王氏答應了。正月十五日夜晚，帶著眾弟子，拿著油布前往塔的所在地。還沒準備完畢，劉亮派人送信告訴各位尼姑說：如果慧耀尼真的燒身，永康寺整個寺院都要受到重罪。慧耀不得已，只好停止。王氏非常生氣，說：『尼姑想要名利，假裝顯現奇特，暗中賄賂宮內的人，才做出這樣的事。不然的話，半夜三更城裡怎麼會知道？』慧耀說：『新婦不要無端生出煩惱。捨身的事情與我有關，旁人怎麼會知道？』於是回到寺廟，斷...

【English Translation】 English version: A messenger from the Sangha Bureau was dispatched to the lecture hall with an order. A wooden clapper was sounded to announce to all nuns: they must not arbitrarily receive the precepts again. If their age is indeed not yet sufficient, their teacher should first gather the assembly to confess and repent, and then go to the Sangha Bureau. Only with the Sangha Bureau's permission and after requesting someone to supervise and examine may they receive the precepts. Anyone who disobeys or refuses will be expelled. Consequently, the practice of deception and competition for fame temporarily ceased. During her tenure, she was honest and simple, possessing both talent and understanding of affairs, pacifying the masses, bestowing kindness upon those below, and being of few desires. The world increasingly esteemed her. She passed away in the first year of Shengming, at the age of seventy-seven. Biography of Nun Fajing of Puxian Temple Twenty-two Fajing was a native of Jiangbei. At the age of twenty, she encountered turmoil and followed her father to Moling Gate to cultivate Buddhism. Fajing became a nun at a young age and resided in Yongfu Temple. She was pure in precepts and conduct, and clear about matters. She pondered deeply and thoroughly researched the profound meanings of the scriptures. Her reputation and status were roughly equal to those of Nun Baoxian. Emperor Ming of the Song Dynasty regarded her with special favor. In the first year of Taishi, he ordered her to reside in Puxian Temple. The palace treated her with great respect, with the etiquette of both teacher and friend. In the second year of Taishi, he ordered her to serve as the Du Weina (a position in the temple responsible for managing the affairs of the Sangha) of the capital. During her tenure, she was fair and upright, exceptionally outstanding. She constantly guided and helped others, causing them to turn towards virtue like a flowing stream. Nuns from Jingchu and women from families with connections all sent letters and gifts from afar, seeking to establish relationships with her. Her cultivation and nurturing of virtuous conduct were all like this. Seven hundred people consulted her about the precepts. She passed away in the first year of Yuanhui, at the age of sixty-five. Biography of Nun Huiyao of Yongkang Temple in Shujun Twenty-three Huiyao, originally surnamed Zhou, was a native of Xiping. She became a nun at a young age and often vowed to burn her body as an offering to the Three Jewels (Buddha, Dharma, Sangha). At the end of Taishi, she explained this matter to the Inspector Liu Liang. Liu Liang initially agreed. Wang, the concubine of Zhao Chusi, had built a brick pagoda. Huiyao requested to burn her body on the pagoda. Wang agreed. On the night of the fifteenth day of the first month, she took her disciples, carrying oiled cloth, to the location of the pagoda. Before preparations were complete, Liu Liang sent a message to the nuns, saying: 'If Nun Huiyao really burns her body, the entire Yongkang Temple will be severely punished.' Huiyao had no choice but to stop. Wang was very angry, saying: 'The nun wants fame and profit, pretending to display something extraordinary, secretly bribing people in the palace to do such a thing. Otherwise, how would the city know in the middle of the night?' Huiyao said: 'Daughter-in-law, do not create trouble for no reason. The matter of sacrificing my body concerns me; how would outsiders know?' Thereupon, she returned to the temple and cut off...

谷服香油。至升明元年于寺燒身。火來至面誦經不輟。語諸尼云。收我遺骨正得二升。及至火滅果如其言。未燒之前一月日許。有胡僧年可二十。形容端正竟胛生毛。長六七寸。極細軟。人問之。譯語答云。從來不覆是故生毛耳。謂耀曰。我住波羅奈國。至來數日。聞姊欲捨身。故送銀罌相與。耀即頂受。未及委悉匆匆辭去。遣人追留出門便失。以此罌盛其舍利。不滿二合。云。

比丘尼傳卷第二大正藏第 50 冊 No. 2063 比丘尼傳

比丘尼傳卷第三(齊)

大莊嚴寺釋寶唱撰

東官曾成法緣尼傳一

南永安寺曇徹尼傳二

崇聖寺僧敬尼傳三

鹽官齊明寺僧猛尼傳四

華嚴寺妙智尼傳五

建福寺智勝尼傳六

禪基寺僧蓋尼傳七

東青園寺法全尼傳八

普賢寺凈暉尼傳九

法音寺曇簡尼傳十

法音寺凈圭尼傳十一

集善寺慧緒尼傳十二

錢塘齊明寺超明尼傳十三

法音寺曇勇尼傳十四

剡齊興寺德樂尼傳十五

東官曾成法緣尼傳第一

法緣。本姓侖。東官曾成人也。宋元嘉九年。年十歲。妹法彩年九歲。未識經法。忽以其年二月八日俱失所在。經三日而歸。說至凈土

【現代漢語翻譯】現代漢語譯本：她以穀物和香油為食。在升明元年（年號）于寺廟焚身。火焰燒到面部時，她誦經不止。她對眾尼姑說：『收斂我的遺骨，正好能得二升。』等到火熄滅后，果然如她所說。在焚燒前一個月左右，有一位胡僧，年紀大約二十歲，容貌端正，肩胛上生有毛，長六七寸，極其細軟。有人問他，翻譯后回答說：『我從來不遮蓋身體，所以才生毛。』他對耀（比丘尼的名字）說：『我住在波羅奈國（Varanasi），來這裡已經數日。聽說您要捨身，所以送來銀罌（小罐子）相贈。』耀立刻頂戴接受。還沒來得及詳細詢問，胡僧就匆匆告辭離去。派人追趕，出門就失去了蹤影。用這個罌盛放她的舍利，不滿二合（容量單位）。』

《比丘尼傳》卷第二大正藏第 50 冊 No. 2063 《比丘尼傳》

《比丘尼傳》卷第三(齊)

大莊嚴寺釋寶唱撰

東官曾成法緣尼傳一南永安寺曇徹尼傳二崇聖寺僧敬尼傳三鹽官齊明寺僧猛尼傳四華嚴寺妙智尼傳五建福寺智勝尼傳六禪基寺僧蓋尼傳七東青園寺法全尼傳八普賢寺凈暉尼傳九法音寺曇簡尼傳十法音寺凈圭尼傳十一集善寺慧緒尼傳十二錢塘齊明寺超明尼傳十三法音寺曇勇尼傳十四剡齊興寺德樂尼傳十五

東官曾成法緣尼傳第一

法緣（比丘尼的名字），本姓侖，是東官曾成的人。宋元嘉九年，她十歲。她的妹妹法彩（比丘尼的名字）九歲。她們還不認識經法，忽然在那年二月八日一起失蹤。過了三天後回來，說去了凈土（Pure Land）。

【English Translation】 English version: She subsisted on grains and sesame oil. In the first year of Shengming (era name), she immolated herself at the temple. As the flames reached her face, she continued reciting scriptures without ceasing. She said to the nuns, 'Collect my remains; they should amount to exactly two sheng (unit of volume).' When the fire extinguished, it was indeed as she had said. About a month before the immolation, a foreign monk, about twenty years old, with a dignified appearance and hair growing on his shoulders, six or seven cun (unit of length) long, extremely fine and soft, appeared. When someone asked him, he replied through an interpreter, 'I never cover my body, hence the hair grows.' He said to Yao (name of the Bhikkhuni), 'I reside in Varanasi (city in India). I have been here for several days. Hearing that you intend to sacrifice yourself, I have come to offer you a silver ying (small jar).' Yao immediately accepted it with reverence. Before she could inquire further, the foreign monk hurriedly took his leave. People were sent to pursue him, but he disappeared as soon as he left the gate. Her relics were placed in this ying, filling less than two he (unit of volume).'

Biqiuni Zhuan (Biographies of Bhikkhunis) Volume 2 Taisho Tripitaka Volume 50, No. 2063, Biqiuni Zhuan (Biographies of Bhikkhunis)

Biqiuni Zhuan (Biographies of Bhikkhunis) Volume 3 (Qi Dynasty)

Compiled by Shi Baochang of Dazhuangyan Temple

Biography of Bhikkhuni Fayuan of Zengcheng in Dongguan 1 Biography of Bhikkhuni Tanche of Yong'an Temple in Nan 2 Biography of Bhikkhuni Sengjing of Chongsheng Temple 3 Biography of Bhikkhuni Sengmeng of Qiming Temple in Yanguan 4 Biography of Bhikkhuni Miaozhi of Huayan Temple 5 Biography of Bhikkhuni Zhisheng of Jianfu Temple 6 Biography of Bhikkhuni Sengai of Chanji Temple 7 Biography of Bhikkhuni Faquan of Dongqingyuan Temple 8 Biography of Bhikkhuni Jinghui of Puxian Temple 9 Biography of Bhikkhuni Tanjian of Fayin Temple 10 Biography of Bhikkhuni Jinggui of Fayin Temple 11 Biography of Bhikkhuni Huixu of Jishan Temple 12 Biography of Bhikkhuni Chaoming of Qiming Temple in Qiantang 13 Biography of Bhikkhuni Tanyong of Fayin Temple 14 Biography of Bhikkhuni Dele of Xing Temple in Shan 15

Biography of Bhikkhuni Fayuan of Zengcheng in Dongguan 1

Fayuan (name of the Bhikkhuni), whose original surname was Lun, was a native of Zengcheng in Dongguan. In the ninth year of the Yuanjia era of the Song Dynasty, she was ten years old. Her younger sister, Facai (name of the Bhikkhuni), was nine years old. They did not yet understand the scriptures, but suddenly disappeared together on the eighth day of the second month of that year. They returned after three days, saying that they had gone to the Pure Land (Buddhist realm).

天宮見佛。佛為開化。至九月十五日又去一旬乃還。便能作外國書語及誦經。見西域人言謔善相瞭解。十年正月十五日又復失去。田中作人見其隨風飄飏上天。父母憂之祀神求福。既而經月乃返。返已出家披著法服持發而歸。自說見佛及比丘尼。語云。汝前世因緣應為我弟子。舉手摩頭髮自墮落。為立法名大名法緣。小曰法彩。臨遣還曰。可作精舍。當與汝經。法也緣等還家即毀神座繕立精廬。晝夜講誦。夕中每有五色光明。流泛峰嶺有若燈燭。自此以後容止華雅音制詮正。上京諷誦不能過也。刺史韋朗孔默並屈供養。聞其談說甚敬異焉。因是土人皆事正法。年五十六。建元中卒也。

南永安寺曇徹尼傳二

曇徹尼。未詳何許人也。少為普要尼弟子。隨要住南永安寺。要道潔學優有聞當世。徹秉操無矯習業不休。佛法奧義必欲總采。未及成戒已究經論。具足已后遍習毗尼。才堪機務尤能講說。剖毫析滯探賾幽隱。諸尼大小皆請北面。隨方應會負帙成群。五侯七貴婦女以下莫不修敬。年六十三。齊永明二年卒矣。

崇聖寺僧敬尼傳三

僧敬。本姓李。會稽人也。寓居秣陵。僧敬在孕家人設會。請瓦官寺僧超西寺曇芝尼。使二人指腹呼胎中兒為弟子。母代兒喚二人為師。約不問男女必令出家。將

產之日母夢神人語之曰。可建八關。即命經始。僧像未集敬便生焉。聞空中語曰。可與建安寺白尼作弟子。母即從之。及年五六歲聞人經唄輒能誦憶。讀經數百卷妙解日深。菜蔬刻已清風漸著。逮元嘉中魯郡孔默出鎮廣州。攜與同行。遇見外國鐵薩羅尼等來向宋都。並風節峧異。更從受戒深悟無常。乃欲乘船泛海尋求聖蹟。道俗禁閉。留滯嶺南三十餘載。風流所漸獷俗移心。舍園宅施之者十有三家。共為立寺于潮亭。名曰眾造。宋明帝聞之遠遣徴迎。番禺道俗大相悲戀。還都敕住崇聖寺。道俗服其進止。丹陽樂遵為敬舍宅立寺后遷居之。齊文惠帝竟陵文宣王。並欽風德䞋施無闕。年八十四。永明四年二月三日卒。葬于鐘山之陽。弟子造碑。中書侍郎吳興沈約制其文焉。

鹽官齊明寺僧猛尼傳四

僧猛。本姓岑。南陽人也。遷居鹽官縣。至猛五世矣。曾祖率晉正員郎余抗令。世事黃老加信敬邪神。猛幼而慨然有拔俗之志。年十二父亡。號哭吐血絕而復甦。三年告終。示不滅性。辭母出家。行已清潔奉師恭肅。蔬糲之食止存支命。行道禮懺未嘗疲怠。說悔先罪精懇流淚。能行人所不能行。益州刺史吳郡張岱聞風貴敬。請為門師。宋元徽元年凈度尼入吳。攜出京城。仍住建福寺。歷觀眾經以日系夜。隨逐講說心

【現代漢語翻譯】現代漢語譯本：產之日，母親夢見神人告訴她說：『可以建造八關。』於是就開始籌劃。僧人的形象還未聚集，敬意就產生了。聽到空中有聲音說：『可以與建安寺的白衣尼姑作為弟子。』母親就聽從了。等到五六歲時，聽到別人誦經，就能背誦記憶。閱讀經書數百卷，理解越來越深刻。吃蔬菜已經成為習慣，清高的風氣逐漸顯現。到元嘉年間，魯郡的孔默出任廣州太守，帶著她一同前往。遇見外國的鐵薩羅尼（比丘尼）等來到宋朝都城，她們的風度和節操都非常出衆，敬於是跟隨她們受戒，深刻領悟到世事無常。於是想要乘船出海，尋求聖蹟，但被當地的僧人和百姓禁閉，滯留在嶺南三十多年。她的風尚逐漸影響了當地的粗獷民俗，有十三家捨棄園宅佈施給她，共同在潮亭為她建立寺廟，名叫眾造。宋明帝聽說了她的事蹟，從遠處派遣使者徵召她回都城，番禺的僧人和百姓非常悲傷不捨。回到都城后，皇帝下令她住在崇聖寺。僧人和百姓都敬佩她的行為舉止。丹陽的樂遵為敬捨棄住宅建立寺廟，後來敬又遷居到那裡。齊文惠帝、竟陵文宣王都欽佩她的風德，賞賜佈施沒有缺少。八十四歲時，永明四年二月三日去世，安葬在鐘山的南面。弟子為她建造墓碑，中書侍郎吳興的沈約撰寫了碑文。鹽官齊明寺僧猛尼傳四僧猛，本姓岑，南陽人。遷居到鹽官縣，到僧猛已經是第五代了。曾祖父跟隨晉朝正員郎余抗的命令，世代信奉黃老之術，更加信奉敬畏邪神。僧猛從小就慨嘆，有超越世俗的志向。十二歲時父親去世，號哭吐血，昏厥後又甦醒。三年守孝期滿，表明不滅的本性。辭別母親出家。行為舉止清潔，侍奉師父恭敬肅穆。吃粗糙的食物僅僅爲了維持生命。修行禮拜懺悔，從不感到疲憊。訴說懺悔以前的罪過，真誠懇切地流淚。能夠做別人不能做的事情。益州刺史吳郡的張岱聽說了他的風範，非常敬重，請他做自己的老師。宋元徽元年，凈度尼進入吳地，帶著他離開京城，仍然住在建福寺。廣泛閱讀各種經書，以日繼夜。跟隨聽講經書，用心領會。

【English Translation】 English version: On the day of her birth, her mother dreamed that a divine person told her: 'You can build the Eight Precepts.' So she began to plan. Before the image of the Sangha had gathered, reverence arose. She heard a voice in the air saying: 'You can take the white-robed nuns of Jian'an Temple as disciples.' Her mother obeyed. When she was five or six years old, she could recite and remember whatever scriptures she heard others chanting. She read hundreds of volumes of scriptures, and her understanding deepened day by day. Eating vegetables had become a habit, and a pure demeanor gradually manifested. During the Yuanjia period, Kong Mo of Lu Commandery was appointed governor of Guangzhou and took her with him. She met foreign Bhikkhunis (Tessaronis) who had come to the Song capital, and their demeanor and integrity were outstanding. Jing then followed them to receive the precepts, deeply realizing the impermanence of things. She then wanted to sail overseas to seek sacred sites, but she was confined by the local monks and people, and remained in Lingnan for more than thirty years. Her customs gradually influenced the local rough customs, and thirteen families abandoned their gardens and houses to donate to her, and together built a temple for her at Chaoting, named Zhongzao. Emperor Ming of Song heard of her deeds and sent envoys from afar to summon her back to the capital. The monks and people of Panyu were very sad and reluctant to part with her. After returning to the capital, the emperor ordered her to live in Chongshan Temple. The monks and people admired her behavior. Le Zun of Danyang abandoned his house to build a temple for Jing, and later Jing moved there. Emperor Wenhui of Qi and Prince Wenxuan of Jingling both admired her virtuous conduct and bestowed gifts without lack. At the age of eighty-four, she passed away on the third day of the second month of the fourth year of Yongming and was buried on the south side of Zhongshan. Her disciples built a tombstone for her, and Shen Yue of Wuxing, the Secretary of the Secretariat, wrote the inscription. The Biography of Bhikkhuni Sengmeng of Qiming Temple in Yanguan, Four Sengmeng, whose original surname was Cen, was from Nanyang. He moved to Yanguan County, and Sengmeng was the fifth generation. His great-grandfather followed the orders of Yu Kang, a regular official of the Jin Dynasty, and for generations believed in the teachings of Huang-Lao and even more revered evil spirits. Sengmeng sighed from a young age, having the ambition to transcend the mundane. When he was twelve years old, his father died, and he cried so much that he vomited blood, fainted and then revived. After three years of mourning, he demonstrated his imperishable nature. He bid farewell to his mother and left home to become a monk. His behavior was pure, and he served his teacher with respect and solemnity. He ate coarse food only to sustain his life. He never felt tired of practicing the Way, performing rituals, and repenting. He confessed his past sins with sincerity and tears. He was able to do what others could not do. Zhang Dai of Wujun, the governor of Yizhou, heard of his demeanor and respected him very much, inviting him to be his teacher. In the first year of Song Yuanhui, Bhikkhuni Jingdu entered Wu and took him out of the capital, still living in Jianfu Temple. He read various scriptures extensively, day and night. He followed and listened to the lectures on the scriptures, understanding them with his heart.

無厭倦。多聞強記經耳必憶。由是經律皆悉研明。澄情宴坐泊然不測。齊建元四年母病。乃舍東宅為寺。名曰齊明。締構殿宇列植竹樹。內外清靖狀若仙居。饑者撤膳以施之。寒者解衣而與之。嘗有獵者近於寺南。飛禽走獸競來投猛。而鷹犬馳逐相去咫尺。猛以身手遮遏。雖體被啄嚙。而投者獲免。同止數十人。三十餘載未嘗見其慍怒之色。年七十二。永明七年卒。時又有僧瑗尼。猛之從弟女也。亦以孝聞。業行高邈慧悟凝深也。

華嚴寺妙智尼傳五

妙智。本姓曹。河內人也。稟性柔明陶心大化。執持禁范如護明珠。心勤忍辱與物無忤。雖有毀惱必以和顏。下帷窮年終日無悶。精達法相。物共宗之。禪堂初建。齊武皇帝敕請妙智講勝鬘凈名開題。及講帝數親臨。詔問無方。智連環剖析初無遺滯。帝屢稱善。四眾雅服。齊竟陵文宣王疆界鐘山集葬名德。年六十四。建武二年卒葬于定林寺。南齊侍中瑯瑘王倫妻江氏爲著石贊文序立於墓左耳。

建福寺智勝尼傳六

智勝。本姓徐。長安人也。寓居會稽于其三世。六歲而隨王母出都游瓦官寺。見招提整峻寶飾嚴華。澘然泣涕。仍祈剪落。王母問之具述此意。謂其幼稚而未許之也。宋季多難四民失業。時事紛紜奄冉積載。年將二十方得出家住建福寺

【現代漢語翻譯】現代漢語譯本：他沒有厭倦之心，博聞強記，聽過的經文必定能記住。因此，他對經、律都研究得很透徹明白。他心境澄明，安靜地坐著，深不可測。齊建元四年，他的母親生病，於是他捨棄東邊的住宅作為寺廟，命名為齊明寺。寺廟的殿宇結構精巧，種植的竹子和樹木排列有序。寺廟內外清凈安寧，如同仙人居住的地方。他將自己的食物拿出來施捨給飢餓的人，將自己的衣服脫下來給寒冷的人。曾經有獵人在寺廟南邊附近打獵，飛禽走獸都爭相投奔到猛那裡。即使鷹犬追逐，相距只有咫尺，猛也用自己的身體和手去遮擋阻止。即使身體被啄咬，那些投奔的動物也能免於被捕殺。和他一起居住的幾十人，三十多年來從未見過他有慍怒的表情。七十二歲時，永明七年去世。當時還有一位名叫僧瑗尼的尼姑，是猛的堂弟的女兒，也因為孝順而聞名。她的修行高尚，智慧深邃。

華嚴寺妙智尼傳五

妙智，本姓曹，是河內人。她天性溫柔聰慧，內心向往偉大的教化。她嚴格遵守戒律，如同保護明珠一般。她內心勤于忍辱，與萬物沒有衝突。即使有人譭謗惱怒她，她也一定以和藹的臉色對待。她放下帷幔，常年不出，整天都不會感到厭煩。她精通通達佛法，大家都尊敬她。禪堂剛建成時，齊武皇帝下令請妙智講《勝鬘經》和《維摩詰經》，並親自來聽講。皇帝不斷提問，妙智都能連環式地剖析解答，沒有絲毫遺漏。皇帝多次稱讚她，四眾弟子都心悅誠服。齊竟陵文宣王在鐘山一帶聚集安葬有名的僧人。妙智六十四歲時，建武二年去世，安葬在定林寺。南齊侍中瑯瑘王倫的妻子江氏為她撰寫了石碑贊文和序言，立在墓的左邊。

建福寺智勝尼傳六

智勝，本姓徐，是長安人。她住在會稽已經三代了。六歲時，她跟隨外祖母出城遊玩瓦官寺。看到寺廟的招提（寺院）整潔莊嚴，裝飾華麗，她潸然淚下，於是祈求剃度出家。外祖母問她原因，她詳細地說了自己的想法。外祖母認為她年紀太小，沒有答應她。宋朝末年，社會動盪，百姓失業。時局紛亂，時間流逝。將近二十歲時，她才得以出家，住在建福寺。

【English Translation】 English version: He was without weariness. With extensive learning and a strong memory, he would remember everything he heard. Consequently, he thoroughly understood both the Sutras and the Vinaya. With a clear mind, he would sit quietly in meditation, unfathomable. In the fourth year of Jianyuan during the Qi dynasty, his mother fell ill. He then donated his eastern residence to become a temple, naming it Qiming Temple (Qiming Si, Temple of Qi Brightness). The temple's halls and structures were exquisitely built, and the planted bamboo and trees were arranged in an orderly fashion. The temple's interior and exterior were clean and peaceful, resembling a celestial abode. He would take his own food to give to the hungry and take off his own clothes to give to the cold. Once, there was a hunter near the south of the temple. Birds and beasts all flocked to Meng (name of the monk) for refuge. Even when hawks and hounds were chasing them, only inches away, Meng would use his body and hands to shield and stop them. Even if his body was pecked and bitten, those who sought refuge were spared. Among the dozens of people who lived with him, no one had ever seen him show a look of anger in over thirty years. He passed away at the age of seventy-two in the seventh year of Yongming. At that time, there was also a nun named Seng Ai Ni (Seng Ai Ni, Nun Seng Ai), who was Meng's cousin's daughter, and she was also known for her filial piety. Her practice was noble, and her wisdom was profound.

Biography of Nun Miaozhi of Huayan Temple Five

Miaozhi (Miaozhi, Wonderful Wisdom), whose original surname was Cao, was from Henan. She was gentle and intelligent by nature, and her heart aspired to great transformation. She upheld the precepts as if protecting a bright pearl. Her heart was diligent in forbearance, and she had no conflict with anything. Even if there was slander or annoyance, she would always treat it with a kind face. She would lower the curtain and spend her years indoors, never feeling bored all day long. She was proficient in the Dharma, and everyone respected her. When the meditation hall was first built, Emperor Wu of Qi ordered Miaozhi to lecture on the Śrīmālādevī Siṃhanāda Sūtra (Shengman Jing, Sutra of Queen Srimala) and the Vimalakīrti Sūtra (Jingming Jing, Vimalakirti Sutra), and the emperor himself attended the lectures. The emperor asked countless questions, and Miaozhi analyzed and answered them in a chain-like manner, without any omissions. The emperor praised her repeatedly, and the four assemblies were sincerely convinced. Prince Wenxuan of Jingling in Qi gathered and buried famous monks in the Zhongshan area. Miaozhi passed away at the age of sixty-four in the second year of Jianwu and was buried at Dinglin Temple (Dinglin Si, Temple of Fixed Forest). Jiang, the wife of Wang Lun, the attendant of the Southern Qi, wrote a stone inscription and preface for her, which was erected on the left side of her tomb.

Biography of Nun Zhisheng of Jianfu Temple Six

Zhisheng (Zhisheng, Wisdom Victory), whose original surname was Xu, was from Chang'an. Her family had lived in Kuaiji for three generations. At the age of six, she followed her maternal grandmother out of the city to visit Waguan Temple (Waguan Si, Tile Official Temple). Seeing the temple's Sangharama (Zhaoti, Monastic residence) was neat and solemn, and the decorations were magnificent, she burst into tears and prayed to be tonsured and become a nun. Her maternal grandmother asked her why, and she explained her intentions in detail. Her maternal grandmother thought she was too young and did not allow her. During the late Song dynasty, there were many disasters, and the people lost their jobs. The situation was chaotic, and time passed. It was not until she was nearly twenty years old that she was able to leave home and live in Jianfu Temple (Jianfu Si, Temple of Establishing Blessing).

。獨行無倫絕塵難范。聽受大涅槃經一聞能持。后研律藏功不再受。總持之譽僉然改目。自製數十卷義疏。辭約而旨遠。義隱而理妙。逢涅不淄遇磨不磷。大明中有一男子。詭期抱梁欲規不遜。勝剋意淵深雅操壁立。正色告眾。眾錄付官。守戒清凈如護明珠。時莊嚴寺曇斌法師弟子僧宗玄趣。共直佛殿慢藏致盜。乃失菩薩瓔珞及七寶澡罐斌衣缽之外室如懸磬。無以為備。憂慨輟講。閉房三日。勝宣告四部旬月備辦。德感化行皆類此也。齊文惠帝聞風雅相接召。每延入宮講說眾經。司徒竟陵文宣王倍崇敬焉。勝志貞南金心皎比雪。裁箴尼眾實允物望。令旨仍使為寺主闔眾愛敬如奉嚴尊。從定林寺僧遠法師受菩薩戒。座側常置香爐。勝乃捻香。遠止之曰。不取火已信宿矣。所置之香遂氛氳流煙。咸嘆其肅恭表應若斯也。永明中作聖僧齋攝心祈想。忽聞空中彈指合掌側聽。勝居寺三十年。未嘗赴齋會游踐貴。勝每重閑靜處繫念思惟。故流芳不遠。文惠帝特加供俸。日月充盈。締構房宇。闔寺崇華。勝舍衣缽為宋齊七帝造攝山寺石像。永明十年寢疾。忽見金車玉宇悉來迎接。到四月五日告諸弟子曰。吾今逝矣。弟子皆泣。乃披衣出胸。胸有草書佛字。字型鮮白色相明潤。八日正中而卒也。年六十六。葬于鐘山。文帝給其湯藥。

【現代漢語翻譯】現代漢語譯本獨自行走，沒有同伴可以比肩，超凡脫俗，難以效仿。聽聞並接受《大涅槃經》，一聽就能領會並記住。之後研究律藏，不再需要重複學習。具備總持（Dharani，總攬憶持一切法而不忘失的智慧）的美譽，眾人紛紛改變看法。親自撰寫了幾十卷義疏（對經文的解釋），文辭簡約而旨意深遠，義理含蓄而道理精妙。遇到涅槃（Nirvana，佛教修行的最終目標，指解脫生死輪迴的狀態）的境界不會改變，經歷磨難也不會失去本性。大明（朝代名）年中，有一個男子，假裝要抱住屋樑，意圖做出不遜的事情。僧勝（僧人的名字）的克制、意境深遠，高雅的節操像墻壁一樣屹立不倒，正色告誡眾人，眾人將他交給官府。持守戒律清凈，如同保護明珠一樣。當時莊嚴寺的曇斌（僧人的名字）法師的弟子僧宗玄趣（僧人的名字），共同值守佛殿，因為疏於防範而導致盜竊發生，丟失了菩薩瓔珞（菩薩佩戴的裝飾品）和七寶澡罐，曇斌的衣缽之外的房間空空如也，沒有什麼可以用來防備。憂愁感慨，停止講經，關閉房門三天。僧勝宣告四部（佛教的四個組成部分：比丘、比丘尼、優婆塞、優婆夷）在十天之內準備好所需物品。他的德行感化，行為舉止都像這樣。齊文惠帝（皇帝的稱號）聽聞了他的名聲，以雅緻的禮節相待，每次都邀請他入宮講說各種經典。司徒竟陵文宣王（王爺的稱號）更加崇敬他。僧勝的志向像貞南金一樣堅定，心像雪一樣皎潔。為尼眾（女性出家人）制定規誡，確實符合眾人的期望。皇帝下令仍然讓他擔任寺廟的住持，全寺僧眾都像侍奉嚴厲的尊長一樣愛戴敬重他。他從定林寺的僧遠（僧人的名字）法師那裡接受菩薩戒（成為菩薩的誓言）。座位旁邊常常放置香爐，僧勝於是捻香，僧遠阻止他說：『不取火已經很久了。』所放置的香竟然散發出濃郁的煙霧，眾人都讚歎他的肅穆恭敬，表現在外的感應竟然是這樣。永明（年號）年中，他舉行聖僧齋（供養聖僧的齋會），攝心祈禱，忽然聽到空中傳來彈指合掌的聲音，側耳傾聽。僧勝居住在寺廟三十年，從未參加齋會，也沒有遊歷拜訪權貴。僧勝常常重視清靜的地方，繫念思惟，所以美名流傳不遠。文惠帝特別增加對他的供奉，日月充盈。建造房舍，全寺都變得崇高華麗。僧勝捨棄自己的衣缽，為宋齊七位皇帝建造攝山寺的石像。永明十年，他臥病在床，忽然看見金車玉宇都來迎接他。到四月五日，他告訴眾弟子說：『我今天要走了。』弟子們都哭泣。於是他脫下衣服，露出胸膛，胸膛上有草書的佛字，字型鮮明，顏色潔白，相貌明亮潤澤。八日正午圓寂，享年六十六歲，安葬在鐘山。文帝（皇帝的稱號）賜給他湯藥。

【English Translation】 English version He walked alone, unmatched, transcending the mundane, difficult to emulate. Having heard and received the Great Nirvana Sutra (Mahāparinirvāṇa Sūtra), he could uphold it after just one hearing. Later, studying the Vinaya (monastic rules), he no longer needed to learn it again. He was praised for his Dharani (total recall and retention), and people changed their views of him. He personally composed dozens of commentaries (義疏, yìshū), concise in wording yet far-reaching in meaning, profound in implication yet subtle in principle. Encountering Nirvana (the ultimate goal of Buddhist practice, the state of liberation from the cycle of birth and death), he would not change; undergoing trials, he would not lose his essence. During the Daming (dynasty name) era, there was a man who feigned wanting to embrace a beam, intending to commit an insolent act. The monk Sheng's (僧勝, Sēng Shèng) restraint was profound, his noble integrity stood firm like a wall. He sternly admonished the crowd, and the crowd handed him over to the authorities. He upheld the precepts purely, like protecting a bright pearl. At that time, the disciple of Dharma Master Tanbin (曇斌, Tán Bīn) of Zhuangyan Temple (莊嚴寺, Zhuāngyán Sì), the monk Zongxuanqu (僧宗玄趣, Sēng Zōngxuánqù), together guarded the Buddha hall, but due to negligence, theft occurred. A Bodhisattva's (enlightened being) necklace (瓔珞, yīngluò) and a seven-treasure bathing vessel (七寶澡罐, qībāo zǎoguàn) were lost, and Tanbin's room, besides his robes and bowl, was empty, with nothing to defend against further loss. Grieved and saddened, he ceased lecturing and closed his door for three days. Monk Sheng announced to the four assemblies (比丘, Bhiksu (monks), 比丘尼, Bhikshuni (nuns), 優婆塞, Upasaka (male lay devotees), 優婆夷, Upasika (female lay devotees)) to prepare the necessary items within ten days. His virtuous influence and conduct were all like this. Emperor Wenhui of Qi (齊文惠帝, Qí Wénhuì Dì) heard of his reputation and treated him with refined courtesy, inviting him into the palace to lecture on various sutras. Prince Wenxuan of Jingling, Situ (司徒竟陵文宣王, Sītú Jìnglìng Wénxuān Wáng), revered him even more. Monk Sheng's aspiration was as firm as Zhennan gold, his heart as pure as snow. He formulated precepts for the nuns (尼眾, nīzhòng), truly meeting the expectations of the people. The imperial decree still appointed him as the abbot of the temple, and the entire community loved and respected him as if serving a strict elder. He received the Bodhisattva precepts (菩薩戒, Púsà jiè) from Dharma Master Sengyuan (僧遠, Sēng Yuǎn) of Dinglin Temple (定林寺, Dìnglín Sì). He often placed an incense burner beside his seat, and when Monk Sheng took incense, Sengyuan stopped him, saying, 'It has been a long time since fire was used.' The placed incense then emitted a rich fragrance, and everyone praised his solemn reverence, the outward manifestation of his response being thus. During the Yongming (era name) period, he held a Sangha (community) offering (聖僧齋, shèng sēng zhāi), focusing his mind in prayer, and suddenly heard the sound of finger-snapping and palms joining in the air, listening intently. Monk Sheng resided in the temple for thirty years, never attending feasts or visiting dignitaries. Monk Sheng always valued quiet places, focusing his mind in contemplation, so his good name spread far and wide. Emperor Wenhui specially increased his offerings, which were abundant day and night. He constructed buildings, and the entire temple became magnificent and splendid. Monk Sheng gave up his robes and bowl to build stone statues at Sheshan Temple (攝山寺, Shèshān Sì) for the seven emperors of the Song and Qi dynasties. In the tenth year of Yongming, he fell ill and suddenly saw golden chariots and jade palaces coming to welcome him. On the fifth day of the fourth month, he told his disciples, 'I am leaving today.' The disciples all wept. Then he took off his clothes, revealing his chest, on which there were Buddhist characters in cursive script, the characters clear, the color white, the appearance bright and lustrous. He passed away at noon on the eighth day, at the age of sixty-six, and was buried in Zhongshan (鐘山, Zhōngshān). Emperor Wen (文帝, Wéndì) provided him with medicinal soup.

兇事所須並宜官備也。

禪基寺僧蓋尼傳七

僧蓋。本姓田。趙國均仁人也。父宏梁天水太守。蓋幼出家為僧志尼弟子住彭城華林寺。忘利養惔譭譽。永徽元年索虜侵州。與同學法進南遊京室。住妙相尼寺。博聽經律深究旨歸。專修禪定惟日不足。寒暑不變衣裳。四時無新飲食。但資一菜中飯而已。受業于隱審二禪師。禪師皆嘆其易悟。齊永明中。移止禪基寺。欲廣弘觀道。道俗咨訪。更成紛動。乃別立禪房于寺之左。宴默其中。出則善誘諄諄不倦。齊竟陵文宣王蕭子良。四時資給。雖已耆艾而志向不衰。終日清虛通夜不寐。年六十四。永明十一年卒也。時寺又有法延者。本姓許。高陽人也。精進有行業。亦以禪定顯聞也。

青園東寺法全尼傳八

法全本姓戴。丹陽人也。端莊好靜雅勤定慧。初隨宗瑗博綜眾經。后師審隱遍游禪觀。晝則披文遠思。夕則歷觀妙境。大乘奧典皆能宣講。三昧秘門併爲師匠。食但蔬菜衣止蔽形。訓誘未聞獎成後學。聽者修行功益甚眾。寺既廣大閱理為難。泰始三年眾議欲分為二寺。時寶嬰尼求于東面起立禪房更構靈塔。於是始分為東青園寺。升明二年嬰卒。眾既新分人望未緝。乃以全為寺主。於是大小愛悅情無纖介。年八十三。隆昌元年卒。時寺復有凈練僧律慧

【現代漢語翻譯】現代漢語譯本：喪葬事宜所需之物，都應該由官府準備。

禪基寺僧人蓋尼傳第七

僧蓋（Seng Gai）。本姓田，是趙國均仁人。他的父親田宏擔任天水太守。僧蓋年幼時出家為僧，是志尼（Zhi Ni）的弟子，住在彭城華林寺。他不追求名利，也不在乎別人的讚揚或詆譭。永徽元年，索虜（Suo Lu，指北方少數民族）侵犯州境，他和同學法進（Fa Jin）一起南下前往京城，住在妙相尼寺。他廣泛聽聞經律，深入研究其要旨，專心修習禪定，總覺得時間不夠用。無論寒暑，他的衣裳都不更換；一年四季，他的飲食都沒有新的變化，只靠一菜一飯度日。他向隱（Yin）禪師和審（Shen）禪師學習，兩位禪師都讚歎他容易領悟。齊永明年間，他移居到禪基寺，想要廣泛弘揚觀道，前來諮詢的道俗之人絡繹不絕。於是他在寺廟的左側另外建立禪房，獨自靜默其中。出來后，他總是善於引導，諄諄教誨，從不厭倦。齊竟陵文宣王蕭子良（Xiao Ziliang）每年都供給他的生活所需。雖然他已經年老，但志向沒有衰退，整天保持清凈虛無，通宵不眠。享年六十四歲，在永明十一年去世。當時寺里還有一位名叫法延（Fa Yan）的僧人，本姓許，是高陽人。他精進修行，有德行，也因為禪定而聞名。

青園東寺法全尼傳第八

法全（Fa Quan），本姓戴，是丹陽人。她端莊嫻靜，喜愛安靜，雅緻勤奮，注重定慧的修習。起初跟隨宗瑗（Zong Yuan）廣泛學習各種經典，後來師從審隱（Shen Yin）遍游各地，修習禪觀。白天研讀經文，進行深入思考；晚上則體驗各種微妙的境界。《大乘》的奧妙經典，她都能宣講；三昧（Sanmei，佛教術語，指正定）的秘密法門，她都能作為師長傳授。飲食只吃蔬菜，衣服只求蔽體。她訓導後輩，獎勵有成就的學人。聽她教誨而修行的人，獲得的益處非常多。因為寺廟廣大，管理起來很困難，泰始三年，大家商議想要將寺廟分為兩座。當時寶嬰尼（Bao Ying Ni）請求在東面建造禪房，重新修建靈塔。於是開始分為東青園寺。升明二年，寶嬰尼去世。寺廟剛剛分立，人心尚未安定，於是推舉法全擔任寺主。因此，無論大小都喜愛她，彼此之間沒有絲毫隔閡。享年八十三歲，在隆昌元年去世。當時寺里還有凈練（Jing Lian）、僧律（Seng Lu）、慧（Hui）等尼姑。

【English Translation】 English version: All necessities for funeral affairs should be prepared by the government.

Biography of Bhikkhuni Gaini of Chanji Monastery 7

Seng Gai (僧蓋): His original surname was Tian, and he was a native of Junren in the Zhao kingdom. His father, Tian Hong, served as the Grand Administrator of Tianshui. Seng Gai became a monk at a young age, a disciple of Zhi Ni (志尼), residing at Hualin Monastery in Pengcheng. He forgot about the pursuit of profit and disregarded praise or slander. In the first year of Yonghui, the Suo Lu (索虜, referring to northern ethnic minorities) invaded the state, and he and his fellow student Fa Jin (法進) traveled south to the capital, residing at Miaoxiang Nunnery. He widely listened to the sutras and Vinaya, deeply studied their essence, and devoted himself to the practice of Chan meditation, always feeling that time was not enough. Regardless of the cold or heat, his clothes remained unchanged; throughout the four seasons, his diet had no new variations, relying only on one vegetable and one meal a day. He studied under Chan masters Yin (隱) and Shen (審), both of whom praised his ease of understanding. During the Yongming period of the Qi dynasty, he moved to Chanji Monastery, wanting to widely promote the path of contemplation. The Daoists and laity who came to consult him were endless. Therefore, he built a separate meditation room on the left side of the monastery, silently dwelling within. When he came out, he was always good at guiding, tirelessly teaching, never weary. Xiao Ziliang (蕭子良), the Prince Wenxuan of Jingling of the Qi dynasty, provided for his needs every year. Although he was already old, his aspirations did not wane, maintaining purity and emptiness all day long, staying awake all night. He lived to the age of sixty-four and passed away in the eleventh year of Yongming. At that time, there was also a monk named Fa Yan (法延) in the monastery, whose original surname was Xu, a native of Gaoyang. He was diligent in practice, had virtuous conduct, and was also known for his Chan meditation.

Biography of Bhikkhuni Faquan of Qingyuan Eastern Monastery 8

Faquan (法全): Her original surname was Dai, and she was a native of Danyang. She was dignified and quiet, loved tranquility, elegant and diligent, and focused on the practice of Samadhi (定) and Prajna (慧). Initially, she followed Zong Yuan (宗瑗), widely studying various scriptures. Later, she studied under Shen Yin (審隱), traveling extensively and practicing Chan contemplation. During the day, she studied the scriptures and engaged in deep thinking; in the evening, she experienced various subtle states. She was able to expound on the profound classics of the Mahayana, and she could teach the secret doors of Samadhi (三昧) as a master. She only ate vegetables and wore clothes only to cover her body. She trained and guided later generations, rewarding accomplished scholars. Those who listened to her teachings and practiced benefited greatly. Because the monastery was large and difficult to manage, in the third year of Taishi, everyone discussed wanting to divide the monastery into two. At that time, Bhikkhuni Bao Ying (寶嬰尼) requested to build a meditation room on the east side and rebuild the spiritual pagoda. Thus, it began to be divided into Eastern Qingyuan Monastery. In the second year of Shengming, Bhikkhuni Bao Ying passed away. The monastery had just been divided, and people's hearts had not yet settled, so Faquan was elected as the abbess. Therefore, both young and old loved her, and there was no distance between them. She lived to the age of eighty-three and passed away in the first year of Longchang. At that time, there were also Bhikkhunis Jing Lian (凈練), Seng Lu (僧律), and Hui (慧) in the monastery.

形。並以學顯名也。

普賢寺凈暉尼傳九

凈暉本姓楊。建康人也。志道專誠樂法翹懇。具戒之初從濟瑗稟學。精思研求究大乘之奧。十臘之後便為宗匠。齊文惠帝竟陵文宣王莫不服膺。永明八年竟陵王請于第講維摩經。后為寺主。二十餘年。長幼崇奉如事父母。從為弟子者四百餘人。年七十二。永明十年卒也。時寺又有僧要光凈。並學行有聞也。

法音寺曇簡尼傳十

曇簡。本姓張。清河人也。為法凈尼弟子住寺。遊學淮海弘宣正法。先人後己志在廣濟。以齊建元四年立法音精舍。禪思靜默通達三昧。德聲遐布功化自遠。道俗敬仰盛修供施。時有慧明法師。深愛寂靜。本住道林寺。永明時為文惠帝竟陵文宣王之所修飾。僧多義學累講經論。去來諠動明欲去之。簡以寺為施因移白山。更立草菴以蔽風雨。應時行乞。取給所資。常聚樵木。云營功德。以建武元年二月十八日夜。登此積薪引火自焚。捨生死身供養三寶。近村見火競來赴救。及至簡已遷滅。道俗哀慟聲振山谷。即聚所餘為立墳剎也。

法音寺凈圭尼傳十一

凈圭。本姓周。晉陵人也。寓居建康縣三世矣。圭幼而聰穎一聞多悟。性不狎俗早愿出家。父母憐之不違其志。為法凈尼弟子住法音寺。德行純邃經律博通。三業禪

【現代漢語翻譯】現代漢語譯本：

形，並以學問顯揚名聲。

普賢寺凈暉尼傳九

凈暉，本姓楊，是建康人。她立志于佛道，專心誠懇，喜好佛法，非常渴望。受具足戒之初，跟隨濟瑗學習。她精思研求，深入探究大乘佛法的奧妙。十年之後，便成為宗師。齊文惠帝、竟陵文宣王都非常敬佩她。永明八年，竟陵王請她在自己的府邸講《維摩經》。後來她成為寺院的住持，二十多年間，無論年長年幼都崇敬供奉她，如同對待父母一般。跟隨她做弟子的有四百多人。永明十年去世，享年七十二歲。當時寺院裡還有僧人要光、凈，都以學問和德行聞名。

法音寺曇簡尼傳十

曇簡，本姓張，是清河人。她是法凈尼的弟子，住在寺院裡。她遊學于淮海一帶，弘揚宣講正法。先人後己，立志于廣濟眾生。在齊建元四年，她建立了法音精舍。她禪思靜默，通達三昧（Samadhi，佛教術語，指心神平靜、專注的狀態）。她的德行聲名遠播，功德教化自然而然地影響到遠方。道俗之人都敬仰她，盛大地進行供養佈施。當時有慧明法師，非常喜愛清靜。原本住在道林寺，永明年間，道林寺被文惠帝、竟陵文宣王修繕。寺中僧人大多研究義理之學，經常講經論道，來來往往非常喧鬧，慧明想要離開。曇簡於是將自己的寺院施捨給他，自己搬到白山，重新搭建草菴來遮蔽風雨。她隨時隨地乞食，以滿足生活所需。她經常積聚柴火，說是爲了營建功德。在建武元年二月十八日夜晚，她登上堆積的柴火，引火自焚，捨棄生死之身來供養三寶。附近的村民看到火光，爭相前來救火。等到趕到時，曇簡已經遷化滅度。道俗之人都哀慟不已，哭聲震動山谷。於是將剩餘的柴火聚集起來，為她建立了墳墓和佛塔。

法音寺凈圭尼傳十一

凈圭，本姓周，是晉陵人。她寄居在建康縣已經三代了。凈圭從小就聰明穎悟，一聽就能領悟很多道理。她天性不喜歡世俗之事，早早就立下出家的願望。她的父母憐愛她，沒有違揹她的志向。她做法凈尼的弟子，住在法音寺。她的德行純正深邃，對經律非常通達。她身、口、意三業都修習禪定。

【English Translation】 English version:

[She] shaped [herself] and became known for her learning.

Biography of Bhiksuni Jinghui of Puxian Temple, Chapter 9

Jinghui, whose original surname was Yang, was a native of Jiankang. She was devoted to the Buddhist path, sincere and earnest, and fond of the Dharma, longing for it deeply. At the beginning of receiving the full precepts, she followed Ji Yuan to study. She pondered and researched diligently, deeply exploring the mysteries of the Mahayana (Great Vehicle) teachings. After ten years, she became a master. Emperor Wenhui of Qi and Prince Wenxuan of Jingling all admired her. In the eighth year of Yongming, the Prince of Jingling invited her to lecture on the Vimalakirti Sutra at his residence. Later, she became the abbess of the temple. For more than twenty years, both young and old revered and served her as if she were their parents. More than four hundred people followed her as disciples. She passed away in the tenth year of Yongming at the age of seventy-two. At that time, there were also monks Yaoguang and Jing in the temple, both known for their learning and conduct.

Biography of Bhiksuni Tanjian of Fayin Temple, Chapter 10

Tanjian, whose original surname was Zhang, was a native of Qinghe. She was a disciple of Bhiksuni Fajing and resided in the temple. She traveled and studied in the Huaihai area, propagating and expounding the true Dharma. Putting others before herself, she aspired to universally benefit sentient beings. In the fourth year of Jianyuan during the Qi dynasty, she established Fayin Hermitage. She meditated in silence, attaining Samadhi (a state of mental quiescence or concentration). Her virtuous reputation spread far and wide, and her meritorious influence naturally reached distant places. Both monastics and laypeople revered her, offering generous donations. At that time, there was Dharma Master Huiming, who deeply loved tranquility. He originally resided in Daolin Temple. During the Yongming era, Daolin Temple was renovated by Emperor Wenhui and Prince Wenxuan of Jingling. Many monks studied doctrinal learning, frequently lecturing on sutras and treatises. The coming and going was noisy, and Huiming wanted to leave. Tanjian then donated her temple to him and moved to Baishan, rebuilding a thatched hut to shelter from the wind and rain. She begged for food at any time and place to provide for her needs. She often gathered firewood, saying it was to build merit. On the night of the eighteenth day of the second month of the first year of Jianwu, she ascended the accumulated firewood, lit the fire, and immolated her body to make offerings to the Three Jewels (Buddha, Dharma, Sangha). The nearby villagers saw the fire and rushed to put it out. By the time they arrived, Tanjian had already passed away. Both monastics and laypeople mourned with grief, their cries shaking the valleys. They then gathered the remaining firewood and built a tomb and stupa for her.

Biography of Bhiksuni Jinggui of Fayin Temple, Chapter 11

Jinggui, whose original surname was Zhou, was a native of Jinling. She had resided in Jiankang County for three generations. Jinggui was intelligent and insightful from a young age, understanding much upon hearing it once. By nature, she did not associate with worldly affairs and had an early aspiration to leave home. Her parents loved her and did not go against her wishes. She became a disciple of Bhiksuni Fajing and resided in Fayin Temple. Her virtue was pure and profound, and she was well-versed in the sutras and precepts. Her three karmas (body, speech, and mind) all cultivated meditation.

秘無不善達。神量淵遠物莫能窺。遺身忘味常自枯槁。其精進總持為世法則。傳授訓誘多能導利當世歸心。與曇簡尼同憩法音寺。后移白山棲托樹下。功化轉弘。以建武元年二月八日。與曇簡同夜燒身。道俗哀赴莫不哽咽。收其舍利樹封墳剎焉。

集善寺慧緒尼傳十二

慧緒。本姓周。閭丘高平人也。為人高率疏遠。見之如丈夫不似婦人。發言吐論甚自方直。略無所迴避。七歲便蔬食持齋志節勇猛。十八出家住荊州三層寺。戒業具足道俗所美。時江陵有隱尼。西土德望。見緒而異之。遂忘年契意相攜行道。嘗同居一夏。共習般舟。心形勤苦晝夜不息。沈攸之為刺史普沙簡僧尼。緒乃避難下都。及沈破敗后復還西。齊太尉大司馬豫章王蕭嶷。以宋升明末出鎮荊陜。知其有道行迎請入內。備盡四事。時有玄暢禪師。從蜀下荊。緒就受禪法究極精妙。暢每稱其宿習不淺。緒既善解禪行兼菜蔬勵節。豫章王妃及內眷屬。敬信甚深從受禪法。每有䞋施。受已隨散。不嘗儲畜意。志高遠都。不以生業關懷蕭。王要共還都。為起精舍在第東田之東。名曰福田寺。常入第行道。永明九年自稱忽忽苦病亦無正惡。唯不復肯食。顏貌憔悴苦求還寺。還寺即平愈。旬日中輒復請入。入轉如前。咸不知所以。俄而王薨禍故相續。武

【現代漢語翻譯】現代漢語譯本：秘無不善達（姓名，含義不詳）。他的精神境界深遠，沒有人能夠窺測。他遺棄自身享受，忘記了美味，常常使自己枯槁。他的精進和總持是世人的法則。他傳授教義，引導人們，能夠引導當世之人歸向佛法。他與曇簡尼一同居住在法音寺。後來移居白山，在樹下棲息。他的功德教化日益弘揚。在建武元年二月八日，與曇簡一同夜間燒身。道俗之人悲哀地趕來，無不哽咽。人們收集了他的舍利，在樹旁封土建塔。集善寺慧緒尼傳十二慧緒（姓名，智慧緒業），本姓周，是閭丘高平人。她為人高傲率直，疏遠世俗，看上去像個男子，不像個女子。她說話議論非常正直，沒有什麼迴避。七歲就開始吃素，持守齋戒，志向和節操都非常勇猛。十八歲出家，住在荊州三層寺。她戒律清凈，道俗之人都讚美她。當時江陵有一位隱居的尼姑，在西土享有盛名。她見到慧緒後感到非常驚異，於是忘記了年齡的差距，彼此心意相合，一同修行。她們曾經一起居住一個夏天，共同修習般舟三昧（一種唸佛法門），身心都非常勤苦，晝夜不停息。沈攸之（姓名，南朝宋將領）擔任刺史，在普沙精簡僧尼，慧緒於是避難來到京都。等到沈攸之兵敗后，她又返回西邊。齊太尉、大司馬、豫章王蕭嶷（姓名，南朝齊宗室）在宋升明末年出鎮荊陜，知道她有道行，就迎請她進入府中，供給她一切所需。當時有玄暢禪師（姓名，禪師），從蜀地來到荊州，慧緒就向他學習禪法，窮究其精妙之處。玄暢常常稱讚她宿世的善根不淺。慧緒既擅長禪修，又堅持素食，厲行節儉，豫章王妃及內眷屬，都非常敬信她，跟隨她學習禪法。每當有人佈施財物，她接受后就隨手分發出去，從不嘗試儲蓄，她的心志高遠，不以生活瑣事爲念。蕭嶷要和她一起回京都，為她建造精舍，在府邸東邊的田地東面，命名為福田寺。她常常進入王府修行。永明九年，她自稱忽然得了重病，也沒有什麼明顯的癥狀，只是不再肯吃東西，容顏憔悴，苦苦請求回到寺院。回到寺院后，她的病立刻痊癒。十天之中，她又多次請求進入王府，進入后病情又像之前一樣。人們都不明白這是為什麼。不久，豫章王去世，禍事接連發生。武

【English Translation】 English version: Mi Wu Bu Shan Da (name, meaning unknown). His spiritual realm was profound and distant, and no one could fathom it. He abandoned personal enjoyment, forgot delicious food, and often made himself emaciated. His diligence and upholding of the Dharma were the rules for the world. He transmitted teachings and guided people, able to lead those of the time to turn to Buddhism. He resided with Bhikkhuni Tan Jian at Fayin Temple. Later, he moved to Baishan, dwelling under a tree. His meritorious deeds and teachings grew increasingly widespread. On the eighth day of the second month of the Jianwu first year, he and Tan Jian immolated themselves at night. Monks, nuns, and laypeople came in sorrow, all choked with sobs. People collected his relics and built a stupa by the tree. Biography of Bhikkhuni Huixu of Jishen Temple, Chapter Twelve Huixu (name, wisdom and auspiciousness), her original surname was Zhou, and she was from Luqiu Gaoping. She was proud and straightforward, distant from worldly affairs, and looked like a man rather than a woman. Her speech and arguments were very upright, with nothing to avoid. At the age of seven, she began to eat vegetarian food and observe fasts, her aspirations and integrity were very courageous. At the age of eighteen, she left home and lived in the Three-Story Temple in Jingzhou. Her precepts were complete, and she was praised by both monks, nuns, and laypeople. At that time, there was a recluse nun in Jiangling, who enjoyed a great reputation in the Western Lands. When she saw Huixu, she was very surprised, so she forgot the age gap, and their minds were in harmony, practicing the Dharma together. They once lived together for a summer, practicing the Pratyutpanna Samadhi (a method of reciting the Buddha's name), with diligent body and mind, day and night without rest. Shen Youzhi (name, a general of the Southern Song Dynasty) served as governor and simplified the monks and nuns in Pusha, so Huixu fled to the capital. After Shen Youzhi was defeated, she returned to the west. Xiao Yi (name, a member of the Southern Qi Dynasty), the Grand Commandant, Grand Marshal, and Prince of Yuzhang, was stationed in Jing and Shan at the end of the Song Shengming period. Knowing that she had the path, he welcomed her into the mansion and provided her with everything she needed. At that time, there was Chan Master Xuan Chang (name, a Chan master) who came to Jingzhou from Shu, and Huixu learned Chan from him, exhaustively studying its subtleties. Xuan Chang often praised her for her good roots in previous lives. Huixu was not only good at Chan practice, but also insisted on vegetarian food and practiced frugality. The Princess of Yuzhang and her inner family members deeply respected and believed in her, and followed her to learn Chan. Whenever someone gave alms, she would accept them and distribute them casually, never trying to save them. Her aspirations were lofty and far-reaching, and she did not care about the trivial matters of life. Xiao Yi wanted to return to the capital with her and build a monastery for her, east of the fields east of the mansion, named Futian Temple. She often entered the palace to practice. In the ninth year of Yongming, she claimed to have suddenly contracted a serious illness, with no obvious symptoms, but she was no longer willing to eat, her face was haggard, and she begged to return to the temple. After returning to the temple, her illness immediately recovered. Within ten days, she repeatedly asked to enter the palace again, and after entering, her condition was the same as before. People did not understand why. Soon, Prince Yuzhang passed away, and misfortunes followed one after another. Wu

皇帝以東田郊迥更起集善寺。悉移諸尼還集善。而以福田寺別安外國道人阿梨。第中還復供養善讀誦咒。緒自移集善寺以後。足不復入第者數年。時內外既敬重此尼。每勸其暫至后第內。竺夫人慾建禪齋。遣信先咨請。尼云甚善。貧道年惡。此假實愿一入第與諸夫娘別。既入齋。齋竟自索紙筆作詩曰。世人或不知。呼我作老周。忽請作七日。禪齋不得休(后復有十字道別今忘之)作詩竟言笑接人。了不異常日高傲也。因具敘離云。此假出寺方為永別。年老無復能入第理。時體中甚康健。出寺月餘。便云病。乃無有異於恒少日而卒也。是永元元年十一月二十日卒。時年六十九周舍為立序贊。又有德盛尼。德合志同爲法眷屬。行道習觀親承音旨也。

錢塘齊明寺超明尼傳十三

超明本姓范。錢塘人。父先少為國子生。世奉大法。明幼聰穎雅有志尚。讀五經善文義。方正有禮內外敬之。年二十一夫亡寡居。鄉鄰求嫂誓而弗許。因遂出家住崇隱寺。神理明徹道識清悟。聞吳縣北張寺有曇整法師道行精苦從受具足。后往塗山聽慧基法師。講說眾經便究義旨。一經于耳退無不記。三吳士庶內外崇敬。尋還錢塘移憩齊明寺。年六十餘。建武五年而卒也。時又有法藏尼。亦以學行馳名也。

法音寺曇勇尼傳第十四

【現代漢語翻譯】現代漢語譯本：皇帝在東田郊外重新建造了集善寺。將所有的尼姑都遷回集善寺，而將福田寺另外安置外國來的道人阿梨（Arli）。皇帝宮中仍然供養那些擅長讀誦咒語的人。自從緒尼姑搬回集善寺以後，皇帝有數年時間沒有再進入她的住所。當時宮廷內外都非常敬重這位尼姑，經常勸她暫時到後宮中去。竺夫人想要建造禪齋，派人先去諮詢尼姑的意見，尼姑說非常好。『貧道年老體衰，實在希望能夠進入宮中與各位夫人娘娘告別。』進入禪齋后，禪齋完畢，她自己索要紙筆寫詩說：『世人或不知，呼我作老周。忽請作七日，禪齋不得休。』（後來還有十字道別的話，現在忘記了）寫完詩后，她談笑風生，與人交往，完全不像平日那樣高傲。於是詳細敘述了離開的原因，說：『這次離開寺院就是永別了，年老體衰，不可能再入宮了。』當時她的身體非常健康。離開寺院一個多月后，就說自己生病了，與平時稍有不適沒什麼區別，然後就去世了。那是永元元年十一月二十日去世的，享年六十九歲。周舍為她寫了序和贊。還有德盛尼姑，與她德行相合，志趣相同，是她在佛法上的眷屬，修行佛道，學習觀想，親自接受她的教誨。錢塘齊明寺超明尼傳第十三超明尼姑本姓范，是錢塘人。她的父親早年是國子生，世代信奉佛法。超明從小就聰明穎悟，很有志向。她讀五經，精通文義，為人方正有禮，宮廷內外都很敬重她。二十一歲時丈夫去世，她守寡。鄉鄰有人想娶她為嫂子，她發誓不答應。於是就出家住在崇隱寺。她神理明徹，對佛法的理解清醒透徹。聽說吳縣北張寺有曇整法師道行精進刻苦，就去向他受具足戒。後來又去塗山聽慧基法師講說各種佛經，於是就精通了經書的義理。經書聽一遍，退下來沒有不記得的。三吳地區的士人和百姓，宮廷內外都很崇敬她。不久她回到錢塘，移居到齊明寺。六十多歲時，在建武五年去世。當時還有法藏尼姑，也因為學識和品行而聞名。

【English Translation】 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.

曇勇者。曇簡尼之姊也。為性剛直不隨物以傾動。常以禪律為務。不以衣食經懷。憩法音精舍。深悟無常高崇我樂。以建武元年隨簡同移白山。永元三年二月十五日夜積薪自燒以身供養。當時聞見咸發道心。共聚遺燼以立墳剎云。

剡齊興寺德樂尼傳十五

德樂。本姓孫。毗陵人也。高祖毓晉豫州刺史。樂生而口有二牙。及長常于闇室不假燈燭了了能見。愿樂離俗。父母愛惜而不敢遮。至年八歲許。其姊妹同時入道。為晉陵光尼弟子。具足以後並遊學京師。住南永安寺。篤志精勤以晝繼夜。窮研經律言談典雅。宋文帝善之。元嘉七年外國沙門求那跋摩。宋大將軍立王園寺(在枳園寺路北也)請移住焉。到十一年有師子國比丘尼十餘人至。重從僧伽跋摩受具足戒。至二十一年。同寺尼法凈曇覽。染孔熙先謀人。身窮法毀壞寺舍。諸尼離散。德樂移憩東青園。樂咨請深禪窮究妙境。及文帝崩。東遊會稽。止於剡之白山照明精舍。學眾雲集從容教授。道盛東南矣。齊永明五年陳留阮儉篤信士也。舍所居宅立齊興精舍。樂綱紀大小悅服遠近欽風。皆愿依止。徒眾二百餘人。不聚䞋施歲建大講。僧尼不限平等資供。年八十一。永元三年卒剡。有僧茂尼。本姓王。彭城人也。節食單蔬勤苦為業。用其䞋遺紀竹園

【現代漢語翻譯】現代漢語譯本：曇勇：曇簡尼的姐姐。天性剛強正直，不隨波逐流。常以禪定和戒律為修行要務，不為衣食擔憂。住在法音精舍，深刻領悟無常的道理，崇尚真我之樂。建武元年，跟隨簡尼一同遷往白山。永元三年二月十五日夜，堆積柴火自焚，以身供養。當時所見所聞者都發起了修道之心，共同收集她的遺骸灰燼，建造墳墓和佛塔。

剡齊興寺德樂尼傳十五

德樂：本姓孫，毗陵人。高祖孫毓是晉朝的豫州刺史。德樂出生時口中有兩顆牙齒。長大后，即使在黑暗的房間里，不用燈燭也能看得清楚。她心願出家修行，但父母因為疼愛而不忍阻攔。到八歲時，父母允許她和她的姐妹一同出家。她拜晉陵光尼為師。受具足戒后，便到京師遊學，住在南永安寺。她專心致志，勤奮刻苦，以白天接續夜晚地學習，深入研究經律，言談典雅。宋文帝很讚賞她。元嘉七年，外國沙門求那跋摩，宋大將軍為他在王園寺（在枳園寺路北）建立寺廟，請德樂前去居住。元嘉十一年，有十多位來自師子國的比丘尼來到這裡，德樂重新從僧伽跋摩那裡接受了具足戒。元嘉二十一年，同寺的尼姑法凈和曇覽，因為牽涉孔熙先的謀反案，自身難保，佛法被毀壞，寺廟也被破壞，眾尼四處離散。德樂遷居到東青園。德樂請教深奧的禪法，窮究微妙的境界。等到文帝駕崩后，她東遊到會稽，住在剡縣的白山照明精舍。學眾雲集，她從容不迫地教授佛法，佛法在東南地區興盛起來。齊永明五年，陳留人阮儉是一位篤信佛教的居士，捐出自己居住的宅院，建立了齊興精舍。德樂管理寺院的大小事務，使遠近的人都心悅誠服，欽佩她的風範，都願意依止她。她的徒眾有二百多人。她不積聚財物，每年都舉辦大型講經活動，僧尼不分彼此，平等地接受供養。享年八十一歲，永元三年在剡縣去世。有一位僧茂尼，本姓王，彭城人。她節儉飲食，只吃簡單的蔬菜，勤勞刻苦地修行。用她積攢的財物來修繕竹園。

【English Translation】 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。

比丘尼傳卷第三大正藏第 50 冊 No. 2063 比丘尼傳

比丘尼傳卷第四(梁)

大莊嚴寺釋寶唱撰

禪林寺凈秀尼傳一

禪林寺僧念尼傳二

成都長樂寺曇暉尼傳三

高昌都郎中寺憑尼傳四

閑居寺慧勝尼傳五

東青園寺凈賢尼傳六

竹園寺凈淵尼傳七

竹園寺凈行尼傳八

南晉陵寺令玉尼傳九

閑居寺僧述尼傳十

西青園寺妙祎尼傳十一

樂安寺慧暉尼傳十二

邸山寺道貴尼傳十三

山陰招明寺法宣尼傳十四

禪林寺凈秀尼傳一

凈秀本姓梁。安定烏氏人也。祖疇征虜司馬父粲之龍川縣都鄉侯。凈秀幼而聰睿好行慈仁。七歲自然持齋。家中請僧轉涅槃經。聞斷魚肉即便蔬食。不敢令二親知。若得鮭鱔密自棄之。從外國沙門普練咨受五戒。精勤奉持不曾違犯。禮拜讀誦晝夜不休。年十二便求出家。父母禁之。及手能書常自寫經。所有資財唯充功德不營俗好。不衣錦繡不著粉黛。如此推遷。至十九方得聽許。為青園寺首尼弟子。事師竭誠猶懼弗及。三業勤修夙夜匪懈。僧使眾役每居其首。跋涉勤劬觸事關涉善神敬護常在左右。時有馬先生。世呼神人也。見秀記言

【現代漢語翻譯】現代漢語譯本精舍啊。

《比丘尼傳》卷第三大正藏第50冊 No. 2063 《比丘尼傳》

《比丘尼傳》卷第四 (梁)

大莊嚴寺釋寶唱撰

禪林寺凈秀尼傳一

禪林寺僧念尼傳二

成都長樂寺曇暉尼傳三

高昌都郎中寺憑尼傳四

閑居寺慧勝尼傳五

東青園寺凈賢尼傳六

竹園寺凈淵尼傳七

竹園寺凈行尼傳八

南晉陵寺令玉尼傳九

閑居寺僧述尼傳十

西青園寺妙祎尼傳十一

樂安寺慧暉尼傳十二

邸山寺道貴尼傳十三

山陰招明寺法宣尼傳十四

禪林寺凈秀尼傳一

凈秀原本姓梁，是安定烏氏人。她的祖父疇是征虜司馬，父親粲之是龍川縣都鄉侯。凈秀從小就聰明有智慧，喜歡行慈悲仁義之事。七歲時自然而然地持齋。家中請僧人誦讀《涅槃經》，聽到要斷絕魚肉，便開始吃素。她不敢讓父母知道，如果得到鮭魚或鱔魚，就偷偷地丟掉。她向外國沙門（shamen，梵文Śrāmaṇa的音譯，指出家修道者）普練請教並受持五戒（wujie，佛教基本戒律，包括不殺生、不偷盜、不邪淫、不妄語、不飲酒），精進勤勉地奉行，從不違犯。她禮拜、讀誦佛經，日夜不停歇。十二歲時便請求出家，但被父母禁止。等到她能寫字時，常常自己抄寫經書。所有的資財都用來做功德，不經營世俗的享樂。不穿華麗的絲綢，也不塗抹脂粉。就這樣一直到了十九歲，才得到父母的允許。她成為青園寺首尼的弟子，侍奉師父竭盡誠意，還怕做得不夠。身、口、意三業（sanye，佛教術語，指身體、語言和思想的行為）勤奮修習，早晚都不懈怠。僧團有事需要役使大眾時，她總是身先士卒。跋山涉水，勤勞辛苦，事事都參與其中，善神（shanshen，佛教中的善良神祇）敬佩護佑，常常在她左右。當時有一位馬先生，世人稱他為神人。他見到凈秀，便記錄下她的話語。

【English Translation】 English version A quiet dwelling.

The Biographies of Bhikshunis, Volume 3 Taisho Tripitaka, Volume 50, No. 2063, The Biographies of Bhikshunis

The Biographies of Bhikshunis, Volume 4 (Liang Dynasty)

Compiled by Shi Baochang of Dazhuangyan Temple

Biography of Bhikshuni Jingxiu of Chanlin Temple, One

Biography of Bhikshuni Sengnian of Chanlin Temple, Two

Biography of Bhikshuni Tanhui of Chengdu Changle Temple, Three

Biography of Bhikshuni Ping of Gaochang Dulangzhong Temple, Four

Biography of Bhikshuni Huisheng of Xianju Temple, Five

Biography of Bhikshuni Jingxian of Dongqingyuan Temple, Six

Biography of Bhikshuni Jingyuan of Zhuyuan Temple, Seven

Biography of Bhikshuni Jingxing of Zhuyuan Temple, Eight

Biography of Bhikshuni Lingyu of Nanjingling Temple, Nine

Biography of Bhikshuni Sengshu of Xianju Temple, Ten

Biography of Bhikshuni Miaoyi of Xiqingyuan Temple, Eleven

Biography of Bhikshuni Huihui of Le'an Temple, Twelve

Biography of Bhikshuni Daogui of Dishan Temple, Thirteen

Biography of Bhikshuni Faxuan of Shanyin Zhaoming Temple, Fourteen

Biography of Bhikshuni Jingxiu of Chanlin Temple, One

Jingxiu's original surname was Liang. She was from Wu County, Anding. Her grandfather, Chou, was the Sima of the Conquering-the-Barbarians Army, and her father, Canzhi, was the Marquis of Duxiang in Longchuan County. Jingxiu was intelligent from a young age and liked to practice compassion and benevolence. At the age of seven, she naturally observed a vegetarian diet. When the family invited monks to recite the 'Nirvana Sutra', upon hearing that one should abstain from fish and meat, she began to eat vegetarian food. She did not dare to let her parents know, and if she obtained salmon or eel, she would secretly discard it. She consulted with and received the Five Precepts (wujie, basic Buddhist precepts including abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants) from the foreign Shramana (shamen, transliteration of Sanskrit Śrāmaṇa, referring to a renunciate or ascetic) Pulian. She diligently observed them and never violated them. She prostrated, recited scriptures, and did not rest day or night. At the age of twelve, she requested to leave home, but her parents forbade it. When she was able to write, she often copied scriptures herself. All her wealth was used for meritorious deeds, and she did not pursue worldly pleasures. She did not wear brocade or apply makeup. This continued until she was nineteen, when she finally obtained her parents' permission. She became a disciple of the head Bhikshuni of Qingyuan Temple, serving her teacher with utmost sincerity, fearing that she was not doing enough. She diligently cultivated the three karmas (sanye, Buddhist term referring to actions of body, speech, and mind), never slacking day or night. Whenever the Sangha needed to employ the community, she always took the lead. Traversing mountains and rivers, working diligently and arduously, she participated in everything. The good deities (shanshen, benevolent deities in Buddhism) respected and protected her, always staying by her side. At that time, there was a Mr. Ma, whom the world called a divine person. When he saw Jingxiu, he recorded her words.

。此尼當生兜率。嘗三人同於佛殿內坐。忽聞空中聲狀如牛吼。二人驚怖。唯秀淡然。還房取燭始登階。復聞空中語曰。諸尼避路秀禪師歸。他日又與數人于禪房中坐。一尼鼾眠睡中。見有一人頭柱殿。語曰。勿驚秀尼。后時與諸尼同坐。一尼暫起。還見一人。抵掌止之曰。莫撓秀尼。進止俯仰必遵律范。欲請曜法師講十誦律。但有錢一千憂事不辦。夜夢見鴉鵲鸜鵒子各乘軒車大小稱形。同聲唱言。我當助秀尼講。及至經營有七十檀越爭設妙供。后又請法穎律師重講十誦。開題之日澡罐中水自然香馥。其日就坐更無餘伴。起懼犯獨以咨律師。律師答言。不犯。秀觀諸尼未盡如法。乃嘆曰。洪徽未遠靈緒稍隤。自非正己焉能導物。即行摩那埵以自悔首。合衆見之悉共相率。退思補過慚愧懺謝。宋元嘉七年外國沙門求那跋摩至都。律范清高。秀更從受戒。而青園徒眾悟解不同思立別住。外嚴法禁內安禪默。庶微稱己心。宋南昌公主及黃修儀。以大明七年八月。共施宜知地以立精舍。秀麻衣藿食。躬執泥瓦夙夜盡勤。制龕造像無所不備。同住十餘人皆以禪定為業。泰始三年明帝敕以寺從其所集宜名禪林。秀手寫眾經。別立經臺置在於堂內。娑伽羅龍王二兄弟。現跡彌日示其擁護。知識往來無不見者。每奉請聖僧果食之上必有

異跡。又嘗七日供養禮懺訖攝心澍想。即見二胡僧舉手共語。一稱彌呿羅。一稱毗佉羅。所著袈裟色如熟桑椹。秀即以泥染衣色令如所見。他日又請阿耨達池五百羅漢。復請罽賓國五百羅漢。又請京邑大德二旬大會。第二日又見一胡僧。合衆疑之。因即借問。云從罽賓來至已一年。使守門者密加覘視。多人共見從宋林門出。始行十餘步奄忽不見。又曾浴聖僧內外寂靜。唯有犧杓之聲。其諸瑞異皆類此也。齊文惠帝竟陵文宣王。厚相禮待供施無廢。年耆力弱不復能行。梁天監三年敕見聽乘輿至內殿。五年六月十七日。苦心悶不復飲食。彭城寺慧令法師六月十九日夢見一柱殿嚴麗非常。謂是兜率天宮。見凈秀在其中。令即囑之。得生好處勿忘將接。秀曰。法師兄是大丈夫。弘通經教自應居勝地。令聞秀病往看之述夢中事。至七月十三日小間。自夢見幡蓋樂器在佛殿西。二十二日請相識僧會別。二十七日告諸弟子。我升兜率天。言絕而卒。年八十九。

禪林寺僧念尼傳二

僧念。本姓羊。泰山南城人也。父彌州從事吏。念即招提寺曇睿法師之姑也。圭璋早秀才監明達。立德幼年十歲出家。為法護尼弟子。從師住太后寺。貞節苦心禪思精密。博涉多通文義兼美。蔬食禮懺老而彌篤。誦法華經日夜七遍。宋文孝武二

【現代漢語翻譯】異跡。又曾經七日供養禮拜懺悔完畢，收攝心神，專注觀想。隨即看見兩位胡僧舉手交談。一位名叫彌呿羅（Miquelo），一位名叫毗佉羅（Piqielo）。他們所穿的袈裟顏色如同熟透的桑葚。凈秀就用泥土將衣服染成和他們一樣的顏色，以紀念此事。其他日子裡，他又曾邀請阿耨達池（Anavatapta，無熱惱池）的五百羅漢，又邀請罽賓國（Kashmir）的五百羅漢，還邀請京城的大德們舉行了為期二十天的大會。大會的第二天，他又看見一位胡僧，眾人對此感到疑惑。於是就向他詢問，他說自己從罽賓國來，已經一年了。於是派守門的人秘密地觀察他，很多人都看見他從宋林門出去，剛走了十幾步就突然消失不見了。他還曾經為聖僧沐浴，內外寂靜，只有水瓢的聲音。諸如此類的祥瑞奇異之事還有很多。齊文惠帝和竟陵文宣王都以厚禮相待，供養佈施從不間斷。年老體衰，不能行走。梁天監三年，皇帝下令允許他乘坐御用車輛進入內殿。天監五年六月十七日，他內心苦悶，不再飲食。彭城寺的慧令法師在六月十九日夢見一座殿宇，莊嚴華麗，非常壯觀，認為是兜率天宮（Tushita Heaven，欲界天之一，彌勒菩薩所在）。看見凈秀在其中。慧令法師就囑咐他，得生到好的地方，不要忘記來接引我。凈秀說：『法師兄是大丈夫，弘揚佛法，自然應該居住在殊勝之地。』慧令法師聽說了凈秀的病情，前去看望他，講述了夢中的事情。到了七月十三日，凈秀稍微好轉，自己夢見幡蓋樂器在佛殿西邊。二十二日，他邀請相識的僧人會面告別。二十七日，他告訴眾弟子：『我將升往兜率天。』說完就去世了，享年八十九歲。禪林寺僧念尼傳二僧念，本姓羊，是泰山南城人。她的父親是彌州從事吏。僧念是招提寺曇睿法師的姑姑。她從小就顯露出美好的品德和聰明的才智。從小就立志修行，十歲出家，做法護尼的弟子。跟隨師父住在太后寺。她貞潔自守，刻苦修行，禪思精微，博學多才，文采斐然。吃素唸佛，禮拜懺悔，年紀越大越虔誠。誦讀《法華經》，日夜七遍。宋文帝和孝武帝時期。

【English Translation】 Extraordinary signs. He once performed offerings and repentance for seven days, then concentrated his mind and visualized. He immediately saw two foreign monks raising their hands and talking to each other. One was called Miquelo (彌呿羅), and the other was called Piqielo (毗佉羅). The color of their robes was like ripe mulberries. Jingxiu (凈秀) then dyed his clothes with mud to match the color he had seen, as a memorial. On other days, he invited five hundred Arhats (羅漢, enlightened disciples) from Anavatapta Lake (阿耨達池, a mythical lake in the Himalayas), and five hundred Arhats from Kashmir (罽賓國). He also invited eminent monks from the capital to hold a twenty-day assembly. On the second day of the assembly, he saw another foreign monk, which made everyone suspicious. So they asked him, and he said he had come from Kashmir for a year. They secretly ordered the gatekeeper to observe him closely. Many people saw him leaving from Songlin Gate, and after taking only a dozen steps, he suddenly disappeared. He also once bathed the holy monks, and the inside and outside were silent except for the sound of the ladle. All such auspicious and extraordinary events were similar to these. Emperor Wenhui of Qi and Prince Wenxuan of Jingling treated him with great respect and never ceased their offerings and donations. When he became old and weak and could no longer walk, in the third year of the Tianjian era of the Liang Dynasty, the emperor ordered that he be allowed to ride in the imperial carriage to the inner palace. On the seventeenth day of the sixth month of the fifth year of the Tianjian era, he was distressed and no longer ate or drank. On the nineteenth day of the sixth month, Dharma Master Huiling of Pengcheng Temple dreamed of a palace with extremely magnificent pillars, believing it to be the Tushita Heaven (兜率天宮, the heaven of contentment, where Maitreya Bodhisattva resides). He saw Jingxiu inside. Huiling then instructed him, 'If you are reborn in a good place, do not forget to come and receive me.' Jingxiu said, 'Dharma Master, you are a great man, and you should reside in a superior place to propagate the teachings.' Huiling heard of Jingxiu's illness and went to visit him, recounting the events of his dream. On the thirteenth day of the seventh month, Jingxiu felt a little better and dreamed of banners, canopies, and musical instruments on the west side of the Buddha hall. On the twenty-second day, he invited the monks he knew to meet and bid farewell. On the twenty-seventh day, he told his disciples, 'I am ascending to Tushita Heaven.' He passed away, at the age of eighty-nine. Biography of Bhikkhuni Sengnian of Chanlin Temple, Part Two Sengnian (僧念), whose original surname was Yang (羊), was from Nancheng in Taishan. Her father was an official in Mizhou. Sengnian was the aunt of Dharma Master Tanrui of Zhaoti Temple. She showed early signs of virtue and intelligence. She aspired to cultivate from a young age and became a nun at the age of ten, becoming a disciple of Bhikkhuni Fahu. She stayed with her teacher at Taihou Temple. She was chaste, diligent, and precise in her meditation. She was learned and versatile, with excellent literary skills. She ate vegetarian food, performed repentance rituals, and became more devout as she grew older. She recited the Lotus Sutra seven times day and night. During the reigns of Emperor Wen of Song and Emperor Xiaowu.

帝常加資給。齊永明中移住禪林寺。禪范大隆諸學者眾。司徒竟陵王四事供養。年九十。梁天監三年卒。葬秣陵縣中興里內。

成都長樂寺曇暉尼傳三

曇暉。本姓青陽。名白玉。成都人也。幼樂修道父母不許。元嘉九年有外國禪師疆良耶舍。入蜀大弘禪觀。暉年十一。啟母求請禪師欲咨禪法。母從之。耶舍一見。嘆此人有分令其修習。囑法育尼使相左右。母已許嫁於暉之姑子。出門有曰。不展余計。育尼密迎還寺。暉深立誓願。若我道心不遂。遂致逼迫者。當以火自焚耳。刺史甄法崇聞之。遣使迎暉。集諸綱佐及有望之民。請諸僧尼窮相難盡。法崇問曰。汝審能出家不。答曰。微愿久發特乞救濟。法崇曰善。遣使語姑。姑即奉教。從法育尼出家。年始十三矣。從昱學修觀行。裁得稟受。即于座末便得入定。見東方有二光明。其一如日而白。其一如月而青。即于定中立念云。白者必是菩薩道。青者聲聞法。若審然者當令青者銷而白光熾。即應此念。青光遂滅。白光熾滿。及至起定為昱尼說。昱尼善觀道聞而歡喜贊善。時同坐四十餘人莫不見嘆其希有也。后婿心疑以為奸詐。相率抄取將歸其家。曇暉時年十六矣。以婢使營衛不受侵逼。婿無如之何。復以訴州。刺史賞異。問疆良耶舍曰。此人根利慎勿違之。

【現代漢語翻譯】現代漢語譯本：皇帝經常增加對他的資助供給。齊永明年間，他移居到禪林寺。禪修風範大大興盛，學者眾多。司徒竟陵王用四事供養他。他享年九十歲，梁天監三年去世，安葬在秣陵縣中興里內。

成都長樂寺曇暉尼傳三

曇暉，原本姓青陽，名叫白玉，是成都人。年幼時喜歡修行，但父母不允許。元嘉九年，有外國禪師疆良耶舍（Jiangliangyeshe，音譯名，意義未知）進入蜀地，大力弘揚禪觀。曇暉年僅十一歲，向母親請求拜見禪師，想請教禪法。母親同意了。疆良耶舍一見到她，就讚歎此人有修行的緣分，讓她修習禪法，並囑咐法育尼（Fayu Ni，人名）照顧她。母親已經將曇暉許配給她的姑姑的兒子。出門后，曇暉說：『我的計劃不能實現了。』法育尼偷偷地將她迎回寺廟。曇暉立下深重的誓願：『如果我的道心不能實現，以至於受到逼迫，我將以火自焚。』刺史甄法崇（Zhen Fachong，人名）聽說了這件事，派人迎接曇暉，召集了各位官員和有聲望的百姓，請來各位僧尼，詳細地詢問情況。甄法崇問道：『你真的能出家嗎？』曇暉回答說：『我微小的願望由來已久，特別乞求您的救濟。』甄法崇說：『好。』派人告訴曇暉的姑姑，姑姑立刻聽從命令，讓曇暉跟隨法育尼出家。那時曇暉才十三歲。她跟隨昱尼（Yu Ni，人名）學習修習觀行。剛剛得到傳授，就在座位末尾進入禪定。她看見東方有兩道光明，一道像太陽一樣是白色的，一道像月亮一樣是青色的。她在禪定中立下念頭說：『白色的必定是菩薩道，青色的必定是聲聞法。如果確實是這樣，就讓青色的光芒消失，而白色的光芒熾盛。』立刻應驗了這個念頭，青色的光芒就消失了，白色的光芒熾盛充滿。等到出定后，她將此事告訴昱尼。昱尼善於觀察道，聽了之後歡喜讚歎。當時同坐的四十餘人都看見了，讚歎這件事非常稀有。後來，未婚夫心生懷疑，認為她有奸詐行為，就一起去抄家，想把她帶回家。曇暉當時十六歲，用婢女來保護自己，不受侵犯。未婚夫沒有辦法，又向州里告狀。刺史賞識她的奇異之處，問疆良耶舍說：『這個人根器很好，千萬不要違揹她的意願。』

【English Translation】 English version: The emperor often increased his financial support to him. During the Yongming period of the Qi dynasty, he moved to Chanlin Temple. The practice of Chan flourished greatly, and there were many scholars. The Scribe Jingling King provided him with the four requisites. He lived to the age of ninety and passed away in the third year of the Tianjian era of the Liang dynasty. He was buried in Zhongxing Village, Moling County.

Biography of Bhikkhuni Tanhui of Changle Temple, Chengdu, Part Three

Tanhui, originally surnamed Qingyang, named Baiyu, was a native of Chengdu. As a child, she enjoyed practicing the Way, but her parents did not allow it. In the ninth year of the Yuanjia era, the foreign Chan master Jiangliangyeshe (foreign Chan master) entered Shu and greatly promoted Chan contemplation. When Tanhui was eleven years old, she asked her mother to request an audience with the Chan master, wanting to inquire about Chan teachings. Her mother agreed. Upon seeing her, Jiangliangyeshe praised her for having the potential and instructed her to practice, entrusting Bhikkhuni Fayu (Bhikkhuni's name) to take care of her. Her mother had already betrothed Tanhui to her aunt's son. Upon leaving, Tanhui said, 'My plans cannot be realized.' Bhikkhuni Fayu secretly welcomed her back to the temple. Tanhui made a deep vow: 'If my aspiration for the Way is not fulfilled, and I am forced to do otherwise, I will immolate myself by fire.' The Prefect Zhen Fachong (Prefect's name) heard of this and sent someone to welcome Tanhui, gathering officials and respected people, inviting monks and nuns to inquire about the situation in detail. Zhen Fachong asked, 'Are you truly able to renounce the world?' Tanhui replied, 'My humble wish has long been cherished, and I especially beg for your help.' Zhen Fachong said, 'Good.' He sent a message to Tanhui's aunt, who immediately obeyed and allowed Tanhui to become a nun under Bhikkhuni Fayu. At that time, Tanhui was only thirteen years old. She followed Bhikkhuni Yu (Bhikkhuni's name) to learn and practice contemplation. As soon as she received the teachings, she entered samadhi at the end of the seat. She saw two lights in the east, one white like the sun and one blue like the moon. In samadhi, she thought, 'The white one must be the Bodhisattva path, and the blue one must be the Sravaka path. If that is the case, let the blue light disappear and the white light become brighter.' Immediately, this thought was fulfilled, the blue light disappeared, and the white light became bright and full. When she came out of samadhi, she told Bhikkhuni Yu about it. Bhikkhuni Yu, who was skilled in observing the Way, heard this and joyfully praised her. At that time, more than forty people sitting together saw it and praised it as rare. Later, her fiancé became suspicious, thinking she was deceitful, and together they raided her home, intending to take her back to his house. Tanhui was sixteen years old at the time. She used maids to protect herself and was not violated. The fiancé had no choice but to sue the state. The Prefect appreciated her uniqueness and asked Jiangliangyeshe, 'This person has good roots, do not go against her wishes.'

若婿家須相分解費用不足者。貧道有一蒼頭即為隨喜。於是解釋。後於禪中自解佛性。常住大乘等義並非師受。時諸名師極力問難無能屈者。於是聲馳遠近莫不歸服。宋元嘉十九年。臨川王臨南兗延之至鎮。時年二十一。驃騎牧陜復攜住南楚。男女道俗北面擁帚者千二百人。歲月稍淹思母轉至。固請還鄉。德行既高門徒日眾。於市橋西北自營塔廟。殿堂廂廊倏忽而成。復營三寺皆悉神速。莫不歎服。稱有神力焉。年八十三。天監三年而卒。初張峻隨父母益州。嘗忽然直往不令預知。同行賓客三十許人坐始定。便下果粽並悉時珍。刺史劉悛后嘗率往亦復如之。梁宣武王嘗送物使暉設百人會。本言不出臨中自往。及至乃有三百僧。並王佐吏近四百人。將欲行道。遣婢來倩人下食。即遣人。唯見二弟子及二婢奠食都無雜手力。王彌復嘆之。不可量也。或有問暉者。見師生徒不過中家之產。而造作云爲有若神化。何以至此耶。答云。貧道常自無居貯。若須費用役五三金而已。隨復有之不知所以而然。故談者以為有無盡藏焉。時又有花光尼。本姓鮮于。深禪妙觀洞其幽微。遍覽三藏傍兼百氏。尤能屬文。述暉讚頌。詞旨有則。不乖風雅焉。

偽高昌都郎中寺馮尼傳四

馮尼者。本姓馮。高昌人也。時人敬重。因以姓

【現代漢語翻譯】現代漢語譯本：如果女方家需要分擔費用但資金不足，貧僧願意提供一個僕人來幫忙。於是就解決了這個問題。後來他在禪定中自己領悟了佛性，以及常住大乘等教義，並非從師父那裡學來的。當時許多著名的法師極力詰難，但沒有人能駁倒他，因此聲名遠播，遠近的人沒有不歸服的。宋元嘉十九年，臨川王劉義慶到南兗州鎮守，邀請他前去，當時他二十一歲。驃騎將軍、陜州刺史又邀請他到南楚居住。男女信徒和僧侶道士，恭敬地在他面前掃地的有一千二百人。時間久了，他思念母親，堅決請求還鄉。因為德行高尚，門徒日益增多。他在市橋西北邊自己建造塔廟，殿堂廂房很快就建成了。又建造了三座寺廟，都非常迅速，沒有不歎服的，稱他有神力。八十三歲時，天監三年圓寂。當初張峻跟隨父母在益州，曾經忽然直接前往拜訪，不讓人事先知道。同行的賓客三十多人剛坐下，他就拿出水果和粽子，都是當季的珍品。刺史劉悛後來也曾經率人前往拜訪，情況也是這樣。梁宣武王曾經派使者暉設一百人的齋會，本來說不親自來，但臨到時自己去了。到了之後，竟然有三百個僧人，加上王府的佐吏近四百人。將要開始齋會時，派婢女來請人幫忙上菜，派人去一看，只見兩個弟子和兩個婢女在擺放食物，沒有其他雜役幫忙。王彌也感嘆他的能力不可估量。有人問暉：『見您的弟子和信徒不過是中等人家，但建造寺廟的行為卻像有神助，這是為什麼呢？』他回答說：『貧僧向來不積蓄財物，如果需要費用，就役使五三金而已，隨後又會有，不知道為什麼會這樣。』所以談論的人認為他有取之不盡的寶藏。當時還有花光尼，本姓鮮于，她深入禪定，精妙地觀察，洞察幽微之處，遍覽三藏經典，廣泛涉獵諸子百家，尤其擅長寫作，撰寫了讚頌暉的文章，文辭主旨有法度，不失風雅。偽高昌都郎中寺馮尼傳四馮尼，本姓馮，是高昌人。當時的人都很敬重她，因此用她的姓氏來稱呼她。

【English Translation】 English version: If the bride's family needs to share the expenses but lacks sufficient funds, this humble monk is willing to provide a servant to help. Thus, the problem was resolved. Later, in meditation, he independently realized the Buddha-nature and the doctrines of the Eternal Mahayana, which were not learned from a teacher. At that time, many famous Dharma masters tried their best to challenge him, but no one could refute him, so his reputation spread far and wide, and no one did not submit to him. In the nineteenth year of the Song Yuanjia era, Liu Yiqing, the Prince of Linchuan, came to Zhenshou in Nanyanzhou and invited him to come. At that time, he was twenty-one years old. The General of the驃騎 (Piaoji, General of Agile Cavalry) and the Prefect of Shaanxi also invited him to live in Southern Chu. Male and female believers, monks and Taoists, respectfully sweeping the floor in front of him numbered one thousand two hundred people. As time passed, he missed his mother and firmly requested to return to his hometown. Because of his high virtue, his disciples increased day by day. He built a pagoda and temple for himself northwest of Shiqiao, and the halls and corridors were quickly completed. He also built three temples, all very quickly, and no one did not admire him, calling him divine. At the age of eighty-three, he passed away in the third year of the Tianjian era. Initially, Zhang Jun followed his parents in Yizhou, and once suddenly went directly to visit without letting anyone know in advance. As soon as the thirty or so guests who were traveling with him sat down, he brought out fruits and zongzi (粽子, sticky rice dumplings), all seasonal delicacies. The Prefect Liu Quan later also led people to visit, and the situation was the same. King Xuanwu of Liang once sent an envoy Hui to set up a vegetarian banquet for one hundred people, originally saying that he would not come in person, but he went himself at the last minute. When he arrived, there were actually three hundred monks, plus nearly four hundred officials from the Prince's mansion. When the vegetarian banquet was about to begin, he sent a maid to ask for help in serving the dishes. When someone was sent to look, they only saw two disciples and two maids setting out the food, with no other servants helping. Wang Mi also sighed that his abilities were immeasurable. Someone asked Hui: 'Seeing that your disciples and believers are only from middle-class families, but the construction of temples is like divine assistance, why is this?' He replied: 'This humble monk never accumulates wealth. If expenses are needed, I just use five or three gold, and then there will be more, I don't know why this is.' Therefore, people who talked about him thought he had an inexhaustible treasure. At that time, there was also the nun Huaguang, whose original surname was Xianyu. She deeply meditated, observed with subtlety, and understood the subtle and hidden places. She read all the Tripitaka (三藏, the three baskets of Buddhist scriptures) and widely studied the various schools of thought. She was especially good at writing and wrote articles praising Hui. The words and meaning were measured and did not lose elegance. Biography of Nun Feng of the Doulangzhong Temple in Pseudo-Gaochang, Four Nun Feng, whose original surname was Feng, was from Gaochang. People at that time respected her very much, so they used her surname to call her.

為號。年三十出家住高昌都郎中寺。菜蔬一食戒行精苦。燒六指供養。皆悉至掌。誦大般涅槃經。三日一遍。時有法慧法師。精進邁群。為高昌一國尼依止師。馮后忽謂法惠言。阿阇梨未好。馮是阇梨善知識。阇梨可往龜茲國金花帳下直月聞當得勝法。法惠聞而從之。往至彼寺見直月。直月歡喜以蒲萄酒一升與之令飲。法惠驚愕。我來覓勝法。翻然飲我。非法之物不肯飲。直月推背急令出去。法惠退思。我既遠來未達此意。恐不宜違。即頓飲之。醉吐迷悶無所復識。直月便自他行。法惠酒醒自知犯戒追大慚愧。自捶其身悔責所行欲自害命。因此思惟得第三果。直月還問曰。已得耶。答曰。然。因還高昌。未至二百里。初無音信。馮呼尼眾遠出迎候。先知之跡皆類此也。高昌諸尼莫不師奉。年九十六。梁天監三年卒。

梁閑居寺慧勝尼傳五

慧勝。本姓唐。彭城人也。父僧智寓建康。勝幼愿出家。以方正自立希于語言。言必能行身無輕躁。旬日不出戶牖。見之者莫不敬異。以宋元嘉二十一年出家。時年十八。為凈秀尼弟子。住禪林寺。具戒以後講法華經。隨集善寺緒尼學五行禪。后從草堂寺思隱靈根寺法穎。備修觀行。奇相妙證獨得懷抱。人見而問之。皆答云。罪無輕重一時發露。懺悔懇惻以晝系夜。貴賤

崇敬供施不斷。年八十一。梁天監四年卒。葬于白板山也。

東青園寺凈賢尼傳六

凈賢。本姓弘。永世人也。住青園東寺。有干局才能而好修禪定。博窮經律言必典正。雖不講說精究旨要。宋文皇帝善之。湘東王或齠齔之年眠好驚魘。敕從凈賢尼受三自歸。悸寐即愈。帝益相善。厚崇供施內外親賞。及明帝即位。禮待益隆資給彌重。建齋設講相繼不絕。當時名士莫不宗敬。后總寺任十有餘載。年七十五。梁天監四年而卒。復有惠高寶颙。皆知名。慧高坐禪誦經勤營眾務。寶颙講法華經明於觀行。

竹園寺凈淵尼傳七

凈淵。本姓時。鉅鹿人也。幼有成人之智五六歲時嘗聚沙為塔刻木作像。燒香拜敬彌日不足。每聞人言。輒難盡取其理究。二十出家。戀慕膝下。不食不寢。飲水持齋。諫曉不從。終竟七日。自爾之後蔬食長齋。戒忍精苦不由課勵。師友嗟敬遠近稱譽。齊文帝大相欽禮。四事供養。信驛重沓。年七十一。天監五年卒也。

竹園寺凈行尼傳八

凈行。即凈淵尼第五妹也。幼而神理清秀遠識遒贍。爽烈有志分風調舉止每輒不群。少經與大襪令郭洽妻臧氏相識。洽欲害其妻言泄于路。行請兄諫洽。洽不從之。行密語臧氏。臧氏不信。行執手慟泣。於是而反。后一二日洽果

【現代漢語翻譯】現代漢語譯本：（某尼）受到人們的崇敬和供養，施捨不斷。享年八十一歲。在梁天監四年去世，安葬在白板山。

東青園寺凈賢尼傳六

凈賢（Jingxian），俗姓弘（Hong），是永世人。住在青園東寺。她有辦事能力和才幹，並且喜歡修行禪定。廣泛研究經律，言談必定引經據典。雖然不講經說法，但精通佛法的旨要。宋文皇帝（Emperor Wen of Song）很欣賞她。湘東王（Prince of Xiangdong）小時候睡覺時容易驚嚇做噩夢，文帝下令讓凈賢尼為他授三自歸（皈依佛、法、僧），驚嚇做噩夢的癥狀立刻就好了。文帝更加喜歡她，給予豐厚的崇敬和供養，宮廷內外都很敬重她。等到明帝（Emperor Ming）即位，對她的禮遇更加隆重，資助也更加豐厚。建造齋堂，舉辦講座，接連不斷。當時的名士沒有不尊敬她的。後來她總管寺院事務十多年。享年七十五歲。在梁天監四年去世。此外還有惠高（Huigao）、寶颙（Baoyong），都很有名。慧高坐禪誦經，勤奮地操持寺院的各種事務。寶颙講解《法華經》（Lotus Sutra），精通觀行。

竹園寺凈淵尼傳七

凈淵（Jingyuan），俗姓時（Shi），是鉅鹿人。從小就具有成年人的智慧，五六歲時曾經堆沙子做塔，刻木頭做佛像，燒香拜佛，整天都不覺得厭倦。每次聽到別人說話，總是要問個明白，徹底弄清楚其中的道理。二十歲出家。她的母親非常思念她，她不吃飯不睡覺，只是喝水，保持齋戒。母親勸她，她也不聽從，最終持續了七天。從那以後，她長期吃素，保持齋戒。持戒忍辱，精進刻苦，不是別人督促勉勵，而是自覺自願。師友們都讚歎敬佩她，遠近的人都稱讚她。齊文帝（Emperor Wen of Qi）非常欽佩她，用四事（飲食、衣服、臥具、醫藥）供養她，信徒和使者絡繹不絕。享年七十一歲，在天監五年去世。

竹園寺凈行尼傳八

凈行（Jingxing），是凈淵尼的第五個妹妹。從小就神思清明秀麗，見識深遠豐富。性格豪爽剛烈，有志氣有節操，風度和舉止總是與衆不同。年輕時與大襪令郭洽（Guo Qia）的妻子臧氏（Zangshi）相識。郭洽想要殺害他的妻子，這件事在路上泄露了。凈行請她的哥哥去勸諫郭洽。郭洽不聽從。凈行悄悄地告訴臧氏。臧氏不相信。凈行拉著她的手痛哭。於是臧氏就警覺了。後來過了一兩天，郭洽果然...

【English Translation】 English version: She was constantly revered and offered to. She lived to the age of eighty-one. She passed away in the fourth year of the Tianjian era of the Liang dynasty and was buried in Baiban Mountain.

Biography of Nun Jingxian of Dongqingyuan Temple, Six

Jingxian, whose lay surname was Hong, was a native of Yongshi. She resided in the East Temple of Qingyuan. She possessed administrative ability and talent and was fond of practicing Chan meditation. She extensively studied the sutras and precepts, and her speech was always based on classical texts. Although she did not lecture on the sutras, she was well-versed in the essential principles of Buddhism. Emperor Wen of the Song dynasty appreciated her. When the Prince of Xiangdong was young, he was prone to nightmares. The Emperor ordered Nun Jingxian to administer the Three Refuges (refuge in the Buddha, the Dharma, and the Sangha) to him, and his nightmares immediately ceased. The Emperor grew even more fond of her, bestowing generous reverence and offerings, and she was highly esteemed both inside and outside the court. When Emperor Ming ascended the throne, he treated her with even greater respect and provided her with even more generous support. He continuously built monasteries and held lectures. The famous scholars of the time all revered her. Later, she oversaw the affairs of the temple for more than ten years. She lived to the age of seventy-five. She passed away in the fourth year of the Tianjian era of the Liang dynasty. In addition, there were Huigao and Baoyong, who were both well-known. Huigao diligently engaged in Chan meditation, chanting sutras, and managing the various affairs of the temple. Baoyong lectured on the 'Lotus Sutra' and was skilled in contemplation and practice.

Biography of Nun Jingyuan of Zhuyuan Temple, Seven

Jingyuan, whose lay surname was Shi, was a native of Julu. She possessed the wisdom of an adult from a young age. When she was five or six years old, she would often build pagodas out of sand, carve wooden statues of the Buddha, and burn incense to worship them, never tiring of it all day long. Whenever she heard people speak, she would always ask questions to fully understand the reasoning behind their words. She left home at the age of twenty. Her mother missed her dearly, and she neither ate nor slept, only drank water and maintained a vegetarian diet. Her mother tried to persuade her, but she did not listen, and this continued for seven days. From then on, she maintained a vegetarian diet and observed the precepts for a long time. She diligently practiced patience and endured hardship, not because she was urged or encouraged by others, but out of her own volition. Her teachers and friends all praised and admired her, and people from far and near commended her. Emperor Wen of the Qi dynasty greatly admired her, providing her with the four requisites (food, clothing, bedding, and medicine), and messengers and believers came in an endless stream. She lived to the age of seventy-one and passed away in the fifth year of the Tianjian era.

Biography of Nun Jingxing of Zhuyuan Temple, Eight

Jingxing was the fifth younger sister of Nun Jingyuan. From a young age, she possessed a clear and beautiful mind and far-reaching and abundant knowledge. She was forthright and resolute in character, with ambition and integrity, and her demeanor and conduct were always extraordinary. When she was young, she became acquainted with Zangshi, the wife of Guo Qia, the magistrate of Dawazi. Guo Qia intended to kill his wife, and this matter was leaked on the road. Jingxing asked her brother to advise Guo Qia. Guo Qia did not listen. Jingxing secretly told Zangshi. Zangshi did not believe her. Jingxing held her hand and wept bitterly. Thereupon, Zangshi became alert. A day or two later, Guo Qia indeed...

害之。及年十七從法施尼出家住竹園寺。學成實毗曇涅槃華嚴。每見事端已達旨趣。探究淵賾博辯無窮。齊竟陵文宣王蕭子良厚加資給。僧宗寶亮二法師雅相賞異。及請講說聽眾數百人。官第尼寺法事連續。當時先達無能屈者。竟陵王后區品學眾欲撰僧錄。莫可與行為輩。後有尼聰朗特達。博辯若神。行特親狎之。眾亦以為後來之秀。可學為儔也。行晚節好禪觀菜食精苦。皇帝聞之雅相歎賞。年六十六。天監八年而卒。葬于鐘山。

南晉陵寺釋令玉尼傳九

令玉。本姓蔡。建康人也。少出家住何后寺禪房。為凈曜尼弟子。凈曜律行純白思業過人。玉少事師長恭勤匪懈。始受十戒威儀可觀。及受具足禁行清白有若冰霜。博尋五部妙究幽宗。雅能傳述。宋邵陵王大相欽敬。請為南晉陵寺主。固讓不當。王不能屈。以啟元徽。元徽再敕事不獲免。在任積年。不矜而莊不厲而威。年七十六。梁天監八年卒寺。復有令惠戒忍慧力。並顯名。令惠誦妙法蓮華維摩勝鬘等經。勤身蔬飯卓然眾表。戒忍聰朗好學經目不忘。惠力雅識虛通無所矯競。

閑居寺僧述尼傳十

僧述。本姓懷。彭城人也。父僧珍僑居建康。述幼而志道。八歲蔬食。及年十九。以宋元嘉二十四年從禪林寺凈秀尼出家。節行清苦法檢不虧。

【現代漢語翻譯】現代漢語譯本：

陷害她。到了十七歲，她跟隨法施尼出家，住在竹園寺。學習《成實論》、《毗曇》、《涅槃經》、《華嚴經》。每當見到事情的開端，就能領會其中的旨趣。探究深奧的道理，辯論博大精深，沒有窮盡。齊竟陵文宣王蕭子良給予她豐厚的資助。僧宗和寶亮兩位法師非常賞識她的與衆不同。請她講經說法時，聽眾有數百人。在官府和尼寺的法事連續不斷。當時有學問的人沒有能難倒她的。竟陵王后來評論她的品學，想要撰寫僧錄，找不到可以和她並列的人。後來有個尼姑叫聰朗，聰慧通達，辯論像神一樣。行特別親近她。眾人都認為她是後起之秀，可以學習併成為同伴。行晚年喜歡禪觀，吃蔬菜粗糧，生活清苦。皇帝聽說后，非常讚賞她。六十六歲時，天監八年去世，安葬在鐘山。南晉陵寺釋令玉尼傳九令玉，本姓蔡，是建康人。年少時出家，住在何后寺的禪房，是凈曜尼的弟子。凈曜持戒清凈，思慮超人。令玉從小侍奉師長，恭敬勤勉，從不懈怠。開始受十戒時，威儀令人讚嘆。等到受具足戒后，持守戒律清白，像冰霜一樣純潔。廣泛研習五部經典，深入研究精妙的宗義。擅長傳述佛法。宋邵陵王非常欽佩敬重她，請她擔任南晉陵寺的住持。她堅決推辭，認為自己不適合。邵陵王沒有辦法，便上奏給元徽。元徽再次下令，她無法推辭。在任多年，不驕傲卻很莊重，不嚴厲卻很有威嚴。七十六歲時，在梁天監八年于寺中去世。寺中還有令惠、戒忍、慧力，都很有名。令惠誦讀《妙法蓮華經》、《維摩詰經》、《勝鬘經》等經典。勤于素食，卓然出衆。戒忍聰慧明朗，喜歡學習，看過一遍的經文就不會忘記。慧力學識淵博，通達事理，不虛偽，不與人爭。閑居寺僧述尼傳十僧述，本姓懷，是彭城人。父親僧珍僑居在建康。僧述從小就立志向道，八歲就開始吃素。到了十九歲，在宋元嘉二十四年，跟隨禪林寺的凈秀尼出家。節操高尚，生活清苦，遵守戒律，沒有缺失。

【English Translation】 English version:

They harmed her. At the age of seventeen, she followed Bhikkhuni Fashi (法施尼, Dharma-giving Bhikkhuni) and left home, residing in Zhuyuan Monastery (竹園寺, Bamboo Garden Monastery). She studied the Satya-siddhi-shastra (成實論), Abhidharma (毗曇), Nirvana Sutra (涅槃經), and Avatamsaka Sutra (華嚴經). Whenever she saw the beginning of a matter, she could grasp its essence. She explored profound principles, and her debates were extensive and inexhaustible. Xiao Ziliang (蕭子良), the Prince Wenxuan of Jingling (竟陵文宣王) of the Qi dynasty, generously provided her with resources. The two Dharma masters, Sengzong (僧宗) and Baoliang (寶亮), greatly admired her uniqueness. When invited to lecture, she had hundreds of listeners. Her involvement in official and monastic affairs was continuous. At that time, no scholar could stump her. Later, the Prince of Jingling commented on her character and learning, wanting to compile a record of monks, but could not find anyone to be ranked alongside her. Later, there was a Bhikkhuni named Conglang (聰朗), who was intelligent and articulate, and her debates were like those of a deity. Xing (行) was particularly close to her. The people all thought that she was a rising star, who could be learned from and become a companion. In her later years, Xing enjoyed Chan (禪, Zen) meditation and ate vegetables and coarse grains, living a simple life. The emperor heard of this and greatly admired her. At the age of sixty-six, she passed away in the eighth year of the Tianjian era (天監, 509 AD) and was buried in Zhongshan (鐘山). Biography of Bhikkhuni Lingyu (令玉) of Nan Jinling Monastery (南晉陵寺), Nine Lingyu, whose original surname was Cai (蔡), was a native of Jiankang (建康). She left home at a young age and lived in the meditation room of Hehou Monastery (何后寺), as a disciple of Bhikkhuni Jingyao (凈曜). Jingyao's observance of precepts was pure and white, and her thinking surpassed others. From a young age, Lingyu served her teacher with respect and diligence, never slacking. When she first received the ten precepts, her demeanor was admirable. When she received the full precepts, her observance of the precepts was pure and white, like ice and frost. She extensively studied the five Agamas (部), deeply researched the subtle doctrines. She was skilled at transmitting the Dharma. King Shaoling (邵陵王) of the Song dynasty greatly admired and respected her, and invited her to be the abbess of Nan Jinling Monastery. She firmly declined, believing that she was not suitable. The King of Shaoling had no choice but to report to Yuanhui (元徽). Yuanhui issued another decree, and she could not refuse. She served for many years, being dignified without being arrogant, and authoritative without being harsh. At the age of seventy-six, she passed away in the monastery in the eighth year of the Tianjian era of the Liang dynasty. There were also Linghui (令惠), Jieren (戒忍), and Huili (慧力) in the monastery, all of whom were famous. Linghui recited scriptures such as the Lotus Sutra (妙法蓮華經), Vimalakirti Sutra (維摩詰經), and Queen Srimala Sutra (勝鬘經). She was diligent in eating vegetarian meals and stood out among the crowd. Jieren was intelligent and bright, loved to learn, and never forgot the scriptures she had read. Huili was knowledgeable, understood things thoroughly, and was not hypocritical or competitive. Biography of Bhikkhuni Sengshu (僧述) of Xianju Monastery (閑居寺), Ten Sengshu, whose original surname was Huai (懷), was a native of Pengcheng (彭城). Her father, Sengzhen (僧珍), lived in Jiankang. Sengshu had aspirations for the Dharma from a young age, and began eating vegetarian food at the age of eight. At the age of nineteen, in the twenty-fourth year of the Yuanjia era (元嘉, 447 AD) of the Song dynasty, she followed Bhikkhuni Jingxiu (凈秀) of Chanlin Monastery (禪林寺) and left home. Her conduct was noble, her life was simple, and she observed the precepts without fail.

游心經律靡不遍覽。後偏功十誦文義優洽。復從隱審二法師。咨受秘觀遍三昧門。移住禪林寺為禪學所宗。去來投集更成囂動。述因有隱居之志。宋臨川王母張貴嬪聞之。舍所居宅欲為立寺。時制不許輒造。到元徽二年九月一日。汝南王母吳充華啟。敕即就締構。堂殿房宇五十餘間。率其同志二十人以禪寂為樂。名曰閑居。述動靜守貞不敩浮飾。宋齊之季世道紛喧。且禪且寂風塵不擾。齊文帝竟陵文宣王大相禮遇。修飾一寺事事光奇。四時供養未曾休息。及大梁開泰天下有道。白黑敬仰四遠云萃。而述不蓄私財隨得隨散。或賬濟四眾。或放生。乞施造金像五軀。並皆壯麗。寫經及律一千餘卷。縹帙帶軸寶飾新嚴。年八十四。梁天監十四年而卒。葬于鐘山之陽也。

西青園寺妙祎尼傳十一

妙祎。本姓劉。建康人也。齠綺之年而神機秀髮。幼出家住西青園寺。戒行無點神情超悟。敦信布惠莫不懷之。雅好談說尤善言笑。講大涅槃經法華十地。並三十餘遍。十誦毗尼每經敷說。隨方導物利益弘多。年七十天監十二年卒也。

樂安寺釋惠暉尼傳十二

慧暉。本姓駱。青州人也。六歲樂道父母不聽。至年十一斷葷辛滋味。清虛淡朗姿貌詳雅。讀大涅槃經誦法華經。及年十七隨父出都。精進勇猛行人所

【現代漢語翻譯】現代漢語譯本：他廣泛研習佛經和戒律，尤其精通《十誦律》的文義。之後，他又跟隨隱法師和審法師，請教並接受秘密觀想，通達各種三昧法門。他移居到禪林寺，這裡成為禪學研究的中心。前來投奔學習的人絡繹不絕，使得寺院變得喧鬧起來。因此，他產生了隱居的想法。宋朝臨川王的母親張貴嬪聽說了這件事，便想捐出自己居住的宅邸來為他建立寺廟。但當時朝廷制度不允許隨意建造寺廟。到了元徽二年九月一日，汝南王的母親吳充華上奏朝廷，皇帝下令可以建造寺廟。於是建造了五十多間殿堂和房屋，聚集了二十位志同道合的人，以禪修寂靜為樂，寺廟被命名為『閑居』。釋述動靜皆守持貞潔，不效仿浮華虛飾。在宋齊交替的亂世，他一邊禪修一邊寂靜，不被世俗紛擾所動。齊文帝和竟陵文宣王對他非常禮遇，修繕寺廟，使寺廟煥然一新，四季供養從未間斷。到了大梁開泰年間，天下太平，無論是僧俗都敬仰他，四方人士如雲般聚集而來。而釋述從不積攢私財，隨得隨散，有時用來救濟僧眾，有時用來放生，或者用來建造五尊金像，都非常壯麗。他還抄寫了佛經和戒律一千多卷，用青色的書套和玉軸裝飾，非常精美莊嚴。他享年八十四歲，在梁天監十四年圓寂，安葬在鐘山的南面。

西青園寺比丘尼妙祎傳第十一

妙祎，俗姓劉，是建康人。年幼時就聰慧過人。從小出家住在西青園寺。她持戒清凈，心神超脫領悟。她誠實守信，樂善好施，深受人們的愛戴。她喜歡談論佛法，尤其擅長言辭和笑容。她講解《大涅槃經》、《法華經》和《十地經》三十多遍。《十誦毗尼》每次講解，都能引導眾生，利益非常廣泛。她享年七十歲，在天監十二年圓寂。

樂安寺比丘尼釋慧暉傳第十二

慧暉，俗姓駱，是青州人。六歲時就喜歡佛法，但父母不允許。到了十一歲，她就斷絕了葷腥的食物，保持清凈淡泊，容貌端莊文雅。她讀誦《大涅槃經》和《法華經》。到了十七歲，她跟隨父親來到都城，精進勇猛，是修行人的榜樣。

【English Translation】 English version: He extensively studied Buddhist scriptures and precepts, particularly proficient in the meaning of the 'Ten Recitations Vinaya' (Shi Song Lu). Later, he also followed Dharma Master Yin and Dharma Master Shen, consulting and receiving secret contemplations, mastering various Samadhi (San Mei) methods. He moved to Chanlin Temple (Chan Lin Si), which became the center of Chan (Zen) studies. People came to join and learn in an endless stream, making the temple noisy. Therefore, he had the idea of living in seclusion. When Lady Zhang, the mother of Prince Linchuan of the Song Dynasty, heard about this, she wanted to donate her residence to build a temple for him. However, the imperial system at that time did not allow the construction of temples at will. On September 1st of the second year of Yuanhui, Lady Wu Chonghua, the mother of Prince Runan, reported to the court, and the emperor ordered that the temple could be built. Thus, more than fifty halls and houses were built, gathering twenty like-minded people who enjoyed Chan (Zen) meditation and tranquility. The temple was named 'Xianju' (Secluded Residence). Master Shu held fast to chastity in both movement and stillness, not imitating superficial decorations. In the turbulent times of the Song and Qi dynasties, he practiced Chan (Zen) and remained in tranquility, undisturbed by worldly affairs. Emperor Wen of Qi and Prince Wenxuan of Jingling treated him with great courtesy, renovated the temple, making it煥然一新, and provided offerings throughout the four seasons without interruption. During the Kaitai period of the Great Liang Dynasty, the world was peaceful, and both monks and laypeople admired him, with people from all directions gathering like clouds. However, Master Shu never accumulated private wealth, distributing it as he received it, sometimes using it to help the Sangha (Si Zhong), sometimes to release captive animals, or to build five magnificent golden statues. He also transcribed more than a thousand volumes of Buddhist scriptures and precepts, decorated with blue covers and jade shafts, which were very exquisite and solemn. He lived to the age of eighty-four and passed away in the fourteenth year of Tianjian of the Liang Dynasty, and was buried on the south side of Zhongshan Mountain.

Biography of Bhikkhuni Miaoyi of Xiqingyuan Temple, Eleventh

Miaoyi, whose lay surname was Liu, was a native of Jiankang. She was intelligent and outstanding from a young age. She became a nun at a young age and lived in Xiqingyuan Temple (Xi Qing Yuan Si). She upheld the precepts purely, and her mind was detached and enlightened. She was honest and trustworthy, and enjoyed giving alms, which made her deeply loved by people. She liked to talk about the Dharma, especially good at speech and smiles. She lectured on the 'Mahaparinirvana Sutra' (Da Niepan Jing), the 'Lotus Sutra' (Fahua Jing), and the 'Ten Bhumi Sutra' (Shi Di Jing) more than thirty times. Every time she lectured on the 'Ten Recitations Vinaya' (Shi Song Bi Ni), she could guide sentient beings, and the benefits were very extensive. She lived to the age of seventy and passed away in the twelfth year of Tianjian.

Biography of Bhikkhuni Huihui of Le'an Temple, Twelfth

Huihui, whose lay surname was Luo, was a native of Qingzhou. She loved the Dharma at the age of six, but her parents did not allow it. At the age of eleven, she stopped eating meat and pungent foods, maintaining purity and simplicity, and her appearance was dignified and elegant. She recited the 'Mahaparinirvana Sutra' (Da Niepan Jing) and the 'Lotus Sutra' (Fahua Jing). At the age of seventeen, she followed her father to the capital, and she was diligent and courageous, a model for practitioners.

不能行。父母愛焉聽遂其志。十八出家住樂安寺。從斌濟柔次四法師。聽成實論及涅槃諸經。於十餘年中郁為義林。京邑諸尼無不咨受。於是法筵頻建四遠雲集。講說不休禪誦無輟。標心正念日夕忘寢。王公貴賤無不敬重。十方䞋遺四時殷競。所獲之財追造經像。隨宜遠施。時有不泄者。改緝樂安寺莫不新整。年七十三。天監十三年而卒。葬于石頭崗。時復有慧音。以禮誦為業也。

邸山寺釋道貴尼傳十三

道貴。本姓壽。長安人也。幼清夷沖素。善研機理志干勤整。精苦過人誓弘大化。葷鮮不食。濟物為懷。弊衣自足。誦勝鬘無量壽經不捨晝夜。父母愛念使其為道。十七出家博覽經律究委文理。不羨名聞。唯以習道為業。觀境入定。行坐不休。悔過發願。言辭哀懇聽者震肅。齊竟陵文宣王蕭子良善相推敬。為造頂山寺以聚禪眾。請貴為知事。固執不從。請為禪范。然後許之。於是結桂林下棲寄畢世。縱復屯云晦景委雪埋山。端然寂坐曾無間焉。得人信施廣興福業。不以纖毫自潤己身。年八十六。天監十五年而卒。葬于鐘山之陽也。

山陰招明寺釋法宣尼傳十四

法宣。本姓王。剡人也。父道寄世奉正法。宣幼而有離俗之志。年始七歲而蔬食苦節。及至十八誦法華經。首尾通利解其指歸。坐

【現代漢語翻譯】現代漢語譯本：不能夠阻止她。她的父母疼愛她，聽從併成全她的志向。十八歲時出家，住在樂安寺。跟隨斌濟、柔次四位法師，聽講《成實論》以及《涅槃經》等經典。在十餘年中，她成爲了義學的棟樑。京城一帶的尼姑沒有不向她請教學習的。於是，講經說法的大會頻繁舉辦，四面八方的人像云一樣聚集而來。講經說法從不間斷，禪修誦經也從不停止。專心致志，日夜不忘。王公貴族，無論地位高低，沒有不敬重她的。十方供養的財物，一年四季絡繹不絕。她將獲得的錢財用來建造經像，並根據情況施捨給遠方的人。有時遇到寺廟破敗的情況，她就出資修繕樂安寺，使寺廟煥然一新。七十三歲時，在天監十三年圓寂，安葬在石頭崗。當時還有慧音，以禮拜誦經為事業。

邸山寺釋道貴尼傳第十三

道貴，俗姓壽，是長安人。從小就清靜淡泊，善於研究事物的原理，志向堅定勤奮認真。精進刻苦超過常人，立誓弘揚佛法。不吃葷腥。以救濟幫助他人為心懷。粗布衣裳就能滿足。誦讀《勝鬘經》、《無量壽經》，日夜不停。父母疼愛她，讓她出家修道。十七歲出家，廣泛閱讀經律，深入研究其中的文句和道理。不羨慕名聲，只以修習佛法為事業。觀察境界，進入禪定。行走坐臥，從不懈怠。懺悔過錯，發下誓願，言辭懇切，聽者無不感到震動肅穆。齊竟陵文宣王蕭子良非常敬重她，為她建造了頂山寺，用來聚集禪眾，請道貴擔任知事，道貴堅決不答應。又請她作為禪修的模範，然後她才答應。於是，她在桂林山下結廬而居，在那裡度過一生。即使遇到烏雲密佈，天色昏暗，大雪覆蓋山野，她也端正地靜坐，從不間斷。得到人們的信奉和施捨，廣泛地興辦福利事業。不拿一絲一毫來潤澤自己。八十六歲時，在天監十五年圓寂，安葬在鐘山的南面。

山陰招明寺釋法宣尼傳第十四

法宣，俗姓王，是剡縣人。父親道寄世代信奉佛法。法宣從小就有出家離俗的志向。七歲就開始吃素，生活簡樸。到了十八歲，誦讀《法華經》，從頭到尾通暢流利，理解其中的含義。坐

【English Translation】 English version: She could not be stopped. Her parents loved her, listened to her, and fulfilled her aspirations. At the age of eighteen, she became a nun and lived in Le'an Temple. She followed the four Dharma masters, Binji, Rouci, and others, listening to lectures on the Chengshi Lun (Tattvasiddhi Shastra, Treatise on the Establishment of Truth) and various Nirvana Sutras. Over the course of more than ten years, she became a pillar of Buddhist doctrine. All the nuns in the capital area consulted her and learned from her. As a result, Dharma assemblies were frequently held, and people from all directions gathered like clouds. Explaining the scriptures never ceased, and meditation and chanting never stopped. With focused mind and righteous thought, she forgot about sleep day and night. Princes, dukes, nobles, and commoners all respected her. Offerings from all directions arrived in abundance throughout the year. She used the wealth she acquired to build sutras and images, and distributed it to distant places as appropriate. Sometimes, when temples were dilapidated, she would contribute to renovate Le'an Temple, making it look brand new. At the age of seventy-three, she passed away in the thirteenth year of the Tianjian era and was buried in Shitougang. At that time, there was also Huinyin, who devoted herself to ritual recitation.

Biography of the Nun Daogui of Dishan Temple, Thirteenth

Daogui, whose original surname was Shou, was a native of Chang'an. From a young age, she was pure and simple, good at studying the principles of things, and had a firm, diligent, and earnest will. She was more diligent and assiduous than ordinary people, and vowed to promote the great transformation. She did not eat meat or fish. She cherished helping others. She was content with simple clothes. She recited the Śrīmālādevī Siṃhanāda Sūtra (Queen Śrīmālā of the Lion's Roar Sutra) and the Amitāyus Sūtra (Infinite Life Sutra) day and night. Her parents loved her and allowed her to become a nun. At the age of seventeen, she became a nun, widely read the scriptures and precepts, and deeply studied the meaning of the words and principles. She did not envy fame, but only took practicing the Dharma as her career. She observed the realm and entered into meditation. She never stopped walking, sitting, or lying down. She repented of her mistakes and made vows, and her words were earnest, causing all who heard them to feel shaken and solemn. Xiao Ziliang, the Prince Wenxuan of Jingling of the Qi dynasty, greatly respected her and built Dingshan Temple for her to gather the monastic community. He asked Daogui to serve as the administrator, but Daogui firmly refused. He then asked her to be a model of meditation, and then she agreed. Therefore, she built a hut at the foot of Guilin Mountain and spent her life there. Even when dark clouds covered the sky, the weather was gloomy, and heavy snow covered the mountains, she sat quietly and never stopped. She received the faith and offerings of the people and widely promoted meritorious deeds. She did not use a single thread or hair to enrich herself. At the age of eighty-six, she passed away in the fifteenth year of the Tianjian era and was buried on the south side of Zhongshan.

Biography of the Nun Faxuan of Zhaoming Temple in Shanyin, Fourteenth

Faxuan, whose original surname was Wang, was a native of Shan County. Her father, Daoji, had believed in the orthodox Dharma for generations. Faxuan had the ambition to leave the secular world from a young age. She began to eat vegetarian food and live a frugal life at the age of seven. At the age of eighteen, she recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), fluently from beginning to end, and understood its meaning. Sitting

臥輒見帳蓋覆之。驟有媒娉誓而弗許。至年二十四。父母攜就剡齊明寺德樂尼。改服從禁。即於是日帳蓋自消。博覽經書深入理味。成戒以後鄉邑時人望昭義道莫不服其精緻。逮宋氏之季有僧柔法師。周遊東夏講宣經論。自嶀嵊而之禹穴。或登靈隱。或往姑蘇。僧柔數論之趣。惠其經書之要。咸暢其精微究其淵奧。及齊永明中。又從惠熙法師咨受十誦。所餐日優所見月賾。於是移住山陰招明寺。經律遞講聲高於越。不立私財。以䞋施之物修飾寺宇造構精華狀若神工。寫經鑄像靡不必備。吳郡張援穎川庾詠。汝南周顒皆時之名秀。莫不躬往禮敬。齊巴陵王蕭照胄出守會稽。厚加供待。梁衡陽王元簡到郡請為母師。春秋八十有三。梁天監十五年而卒。

比丘尼傳卷第四梁

【現代漢語翻譯】現代漢語譯本：我經常看見有帳篷和傘蓋覆蓋著她。多次有人來說媒，但她都沒有答應。到了二十四歲時，父母帶著她到剡縣的齊明寺拜見德樂尼（Dile Ni，比丘尼的名字）。她更換了服裝，開始遵守戒律。就在同一天，帳篷和傘蓋自然消失了。她廣泛閱讀經書，深入理解其中的道理。受戒之後，家鄉的人們和當時的士人都仰慕她所昭示的義理和道德，無不佩服她的精湛。到了宋朝末年，有位僧柔法師（Sengrou Fashi，法師的名字），周遊東部地區，講授經書和論著。他從嶀嵊（Tu Sheng，地名）到禹穴（Yu Xue，地名），有時登上靈隱（Lingyin，寺廟名），有時前往姑蘇（Gusu，地名）。僧柔法師多次講述經論的趣味，惠其經書的要點，都能夠通暢地闡述其中的精微之處，探究其中的深奧之處。到了齊永明（Qi Yongming，年號）年間，她又跟隨惠熙法師（Huixi Fashi，法師的名字）學習《十誦律》（Shi Song Lu，經書名）。她每天所領悟的都比之前更好，每月所見解的都比之前更深刻。於是，她搬到山陰（Shanyin，地名）的招明寺（Zhaoming Si，寺廟名）居住。她輪流講解經書和戒律，名聲高於越地（Yue Di，地名）。她不積攢私人的財產，而是用別人供養的物品來修飾寺廟，建造精美的建築，如同神工所為。抄寫經書，鑄造佛像，沒有不完備的。吳郡（Wujun，地名）的張援（Zhang Yuan，人名），穎川（Yingchuan，地名）的庾詠（Yu Yong，人名），汝南（Runan，地名）的周顒（Zhou Yong，人名）都是當時的名士，沒有不親自前往禮敬的。齊巴陵王蕭照胄（Xiao Zhaozhou，人名）出任會稽（Kuaiji，地名）太守，對她給予優厚的供養。梁衡陽王蕭元簡（Xiao Yuanjian，人名）到郡后，請她做自己母親的老師。她享年八十三歲，在梁天監（Liang Tianjian，年號）十五年去世。

《比丘尼傳》（Biqiuni Zhuan，書名）卷第四，梁

【English Translation】 English version: I often saw a canopy covering her. Many matchmakers came to propose marriage, but she refused them all. When she reached the age of twenty-four, her parents took her to Qiming Temple (Qiming Si) in Shan County to see Dile Ni (Dile Ni, name of a Bhikkhuni). She changed her clothes and began to observe the precepts. On that very day, the canopy disappeared naturally. She read extensively and deeply understood the principles in the scriptures. After receiving the precepts, the people of her hometown and the scholars of the time admired the righteousness and morality she demonstrated, and all admired her exquisite understanding. At the end of the Song Dynasty, there was a Dharma Master Sengrou (Sengrou Fashi, name of a Dharma Master) who traveled around the eastern regions, lecturing on scriptures and treatises. He went from Tu Sheng (Tu Sheng, place name) to Yu Xue (Yu Xue, place name), sometimes ascending Lingyin (Lingyin, temple name), and sometimes going to Gusu (Gusu, place name). Dharma Master Sengrou often spoke of the interest in the scriptures and treatises, and Hui (惠) its essential points of the scriptures, and was able to fluently explain their subtleties and explore their profound mysteries. During the Yongming (Yongming, era name) period of the Qi Dynasty, she also followed Dharma Master Huixi (Huixi Fashi, name of a Dharma Master) to study the 'Ten Recitation Vinaya' (Shi Song Lu, name of a scripture). What she comprehended daily was better than before, and what she understood monthly was more profound than before. Therefore, she moved to Zhaoming Temple (Zhaoming Si, temple name) in Shanyin (Shanyin, place name). She lectured on scriptures and precepts in turn, and her reputation was higher than that of Yue (Yue, place name). She did not accumulate private wealth, but used the offerings from others to decorate the temple and build exquisite buildings, as if by divine craftsmanship. Copying scriptures and casting Buddha statues, nothing was incomplete. Zhang Yuan (Zhang Yuan, person's name) of Wujun (Wujun, place name), Yu Yong (Yu Yong, person's name) of Yingchuan (Yingchuan, place name), and Zhou Yong (Zhou Yong, person's name) of Runan (Runan, place name) were all famous scholars of the time, and none did not personally go to pay their respects. Xiao Zhaozhou (Xiao Zhaozhou, person's name), the Prince of Baling of the Qi Dynasty, took office as the governor of Kuaiji (Kuaiji, place name) and provided her with generous offerings. Xiao Yuanjian (Xiao Yuanjian, person's name), the Prince of Hengyang of the Liang Dynasty, asked her to be his mother's teacher after arriving in the prefecture. She lived to the age of eighty-three and passed away in the fifteenth year of the Tianjian (Tianjian, era name) period of the Liang Dynasty.

Biqiuni Zhuan (Biqiuni Zhuan, title of the book), Volume Four, Liang Dynasty.