比丘尼傳

I have heard that steadfast integrity, unwavering resolve, and exceptional moral courage do not arise entirely from natural endowment; rather, one must wholeheartedly revere and emulate those of lofty virtue. Thus, one who admires Yan Yuan^[1] will become a companion of Yan Yuan, and one who esteems fine horses will come to ride an excellent steed. Moreover, those of noble bearing and exalted virtue will leave a fragrant name for ten thousand generations. Therefore, the author has recorded these words solely in the hope that those of slower faculties may follow the speech and conduct of the eminent nuns of recent times, taking them as examples by which to admonish and instruct later generations. Thus, even though I might wish to remain silent, I cannot do so.

Long ago, the Greatly Awakened One manifested in the city of Shravasti^[2]. The light of His wisdom illuminated the whole of Jambudvipa^[3]; He became the refuge of the three realms and the object of veneration of the four kinds of beings^[4].

The bhikshuni Sangha was first established and developed through the foster mother Mahaprajapati. From that time onward, bhikshunis continued from generation to generation to attain the stages of realization and enter into the fruits of the Path, helping the treasury of the Dharma spread far and wide like sunlight shining throughout the sky.

Since the Blessed One manifested His parinirvana in the grove of Twin Sal Trees at Kushinagara^[5], many periods of prosperity, decline, and disorder have passed. Gradually, the age deteriorated: at times people maintained faith, while at other times they gave rise to slander; whenever someone presented fine words and noble ideas, others disparaged and rejected them. Such was the destruction wrought by the incapable.

That the true Dharma declines and then flourishes anew is due to its preservation by sages and worthies. During the Semblance Dharma age^[6], after the teachings were transmitted to China, Dharma Master Jingjian became the first nun to renounce the household life and receive ordination. Over the following centuries, eminent and virtuous nuns succeeded one another in propagating the true Dharma.

Dharma Masters Shanmiao and Jinggui, for example, carried ascetic practices to their utmost limits; Dharma Masters Fabian and Sengguo penetrated the profundities of meditative contemplation; Dharma Masters Sengduan and Sengji established aspirations from which they never retreated; and Dharma Masters Miaoxiang and Faquan transmitted the Dharma so widely that its influence resounded everywhere. Such eminent nuns, wherever they dwelt, continually proclaimed the precious words and exemplary teachings of the Tathagata, bringing the profound Dharma even into remote and perilous mountain forests.

They were truly worthy sages emerging from the Buddhist traditions, practitioners of the Dharma of the four reliances^[7] at the end of the Semblance Dharma age, who brought honor to the bhikshuni order.

Thereafter, as the times turned and declined, the pure regulations^[8] gradually fell into neglect. Yet the lofty integrity and noble conduct of these nuns deserve to serve as models for a thousand generations. Regrettably, their aspirations and deeds had not been collected and recorded in books. For several years, whenever I reflected on this, I often sighed with deep emotion. I therefore began gathering inscriptions and verses and searching through all manner of texts, sometimes consulting those of broad learning and extensive knowledge, sometimes seeking out senior elders. I then arranged the material in chronological order and composed this collection of biographies.

From the beginning of the Shengping era (357–361) of the Eastern Jin dynasty to the end of the Tianjian era (502–519) of the Liang dynasty, there were approximately sixty-five Dharma Masters who took no pleasure in the splendor and bustle of cities but delighted only in living according to the ultimate truth.

This collection of biographies was compiled solely in the hope that those who seek liberation will diligently reflect and practice so as to equal the sages and worthies of ancient times.

Errors and inelegancies have inevitably arisen in the course of compilation. I respectfully ask the venerable ones and spiritual friends to graciously correct the remaining deficiencies.

*

Biography 1: DHARMA MASTER JINGJIAN OF ZHULIN MONASTERY, JIN DYNASTY

The Dharma Master's family name was Zhong, and her personal name was Lingyi. She was a native of Pengcheng^[9]. Her father held the office of governor^[10] of Wuwei^[11]. As a child, she was exceedingly fond of learning. Upon reaching adulthood, she married, but unfortunately her husband died at an early age. Because her household was poor, she often taught music and literature to powerful and noble persons living away from their native lands.

One day, upon hearing the Dharma, she gave rise to reverence and faith and delighted in it, but she did not yet know whom to approach with her questions. Later, she met the shramana Fashi, who was well versed in the scriptures.

During the Jianxing era (313–317) of the Jin dynasty, he built a monastery by the western gate of the imperial city. The Dharma Master went there and heard him expound the Dharma, whereupon she attained a great awakening. Wishing to benefit the true Dharma and considering that she was still in vigorous health, she borrowed scriptures from him to study and grasped their profound import.

One day, the Dharma Master said to him:

– The scriptures mention “bhikshus and bhikshunis.” I now ask the Master to permit me to renounce the household life.

The Master replied:

– In India there are two assemblies, male and female, but here the complete precept procedures for them are not yet available.

The Dharma Master said:

– Since the scriptures mention “bhikshus and bhikshunis,” how could there be a different body of precepts?

The Master replied:

– People from foreign lands say, “Bhikshunis have five hundred precepts.” This is precisely where the difference lies. You should go and ask the preceptor.

The preceptor instructed her:

– Most of the bhikshuni precepts are the same as those of the bhikshus, differing only in a few respects. Unless those differences have been received, they certainly cannot be transmitted. Bhikshunis receive ten precepts from the senior bhikshu Sangha, but without a bhikshuni preceptor, there is no one upon whom they may rely.

Thereupon, the Dharma Master shaved her own head and asked the preceptor to administer the ten precepts to her. At that time, twenty-four others shared her aspiration. Together, they built Zhulin Monastery by the western gate of the imperial city. Since there were no bhikshuni teachers at the time, they followed the Dharma Master and learned from her.

Preeminent among the virtuous preceptors was the shramana Zhishan, a native of the Western Regions^[12] then residing in the kingdom of Kashmir^[13]. He was wise, tolerant, and magnanimous, and devoted himself to meditative contemplation and recitation.

At the end of the Yongjia era (307–313) of the Jin dynasty, he traveled to China and lived on alms. All that he taught was intended to propagate the Path and the Dharma, but the faith of the people of that time was still shallow, and no one knew to seek instruction or pose questions.

In the first year of the Jianwu era ⁽³¹⁷⁾, he returned to the kingdom of Kashmir. Later, Fotudeng^[14] came from India and recounted the Master's virtuous practices and qualities. Upon hearing this, everyone was filled with regret.

The Dharma Master trained and guided her disciples according to clear and orderly principles. Her conduct was pure, lofty, and free from worldly attachments, while her Dharma teaching and guidance exerted an influence as powerful as wind bending the grass.

During the Xiankang era (335–342) of the Jin dynasty, the shramana Sengjian obtained in the land of the Yuezhi^[15] the Bhikshuni Mahasanghika texts, the Karmavacana, and the Pratimoksha.

On the eighth day of the second month in the first year of the Shengping era ⁽³⁵⁷⁾, the Dharma Master invited the foreign shramana Dharmagata to establish an ordination platform at Luoyang.

Also during the Jin dynasty, the shramana Shi Daochang considered the circumstances and procedures of the precept scripture extremely difficult to transmit, and so that Dharma ceremony was not completed. Thereupon, the Dharma Master and three others from the same ordination platform traveled by boat across the Si River to the senior bhikshu Sangha and requested full ordination. During the Jin dynasty, the Dharma Master thus became the first bhikshuni in the land of China.

On the very day of the karman ceremony for conferring the precepts, an extraordinary fragrance spread everywhere. The entire assembly perceived it, and everyone rejoiced exceedingly and held the nun in still greater esteem. Because she observed the precepts with utmost strictness and pursued her studies and cultivation without rest, she had a great many donors. Yet however many offerings she received, she distributed them all, always giving priority to others and taking her own share last.

Toward the end of the Shengping era (357–362), the nun suddenly perceived a trace of the former fragrance and saw a beam of red light. She also saw a maiden holding a branch of five-colored flowers descend from the sky. At this sight, the nun rejoiced exceedingly and told the assembly:

– All of you, cultivate well. Now I am departing!

Having said this, the nun joined her palms and bade farewell to everyone, then flew straight up into the heavens. The path along which she soared shone brilliantly like a rainbow. That year, the nun was seventy years old.

Account 2: NUN AN LINGSHOU OF JIANXIAN MONASTERY IN THE STATE OF ZHAO

The nun’s family name was Xu, and she was from Dongguan County^[16]. Her father, named Chong, served as an Assistant Director of the Bureau of External Military Affairs in the State of Zhao. From childhood, she was highly intelligent and fond of learning. Her speech was refined and fluent, and her character was lofty and simple. She took no pleasure in worldly life, delighting only in ease, tranquility, and meditative composure. She found her joy in the Buddha-Dharma and had no wish to marry.

One day, her father told her:

– You ought to marry; you cannot remain as you are.

The nun replied:

– I vow wholeheartedly to cultivate and study the Buddha’s Way and have no desire whatsoever to marry. Whether people praise or criticize me, I shall never change. My nature is pure and upright, and I know contentment. Why, then, must I observe the three obediences^[17] before I can be deemed to conform to propriety?

Her father said:

– If you wish to remain unmarried, that will benefit only yourself. How will you assist your parents?

The nun replied:

– I have resolved to practice the Way because I wish to liberate all sentient beings—how much more so my own parents!

Seeing that his daughter’s resolve was firm, her father brought the matter before Master Fotudeng. The master said:

– Return home, observe a vegetarian fast, and come back here after three days.

Chong followed his instructions. The master then ground a rougewood stick^[18] with sesame oil, applied the resulting pigment to the palm of Chong’s right hand, and told him to look at it. At once, Chong saw a śramaṇa who appeared to be a woman teaching the Dharma amid a great assembly. He recounted everything he had seen to the master. After hearing him, the master said:

– That person was your daughter in a former life. In that life, she renounced the household life and benefited all sentient beings. She performed such deeds in the past; now, if you comply with her aspiration, your family will attain honor and prosperity, bringing wealth and distinction to you as well. You will escape the sea of suffering of birth and death and reach the shore of liberation.

Heeding the master’s words, Chong returned home and permitted his daughter to renounce the household life. The nun entered monastic life under the master, received the precepts from Nun Jingjian, and founded Jianxian Monastery. The master took some fine cloth remaining from an offering by King Shi Le^[19], cut and sewed it into a seven-panel robe, and presented it to the nun together with a cleansing vessel shaped like an elephant’s trunk.

Whenever the nun read any book, she could recite it from memory after a single reading. Her wisdom penetrated its profound purport, and her contemplative mind thoroughly discerned its principles. Among those studying the Way at that time, none failed to esteem her. As a result, more than two hundred people aroused the aspiration to enter monastic life. The nun also established five or six monasteries and did not hesitate to ordain even bandits, for she believed that, provided they practiced diligently and persevered through hardship, they could all succeed in their cultivation and study. From then on, Shi Hu^[20] held the nun in the highest admiration.

Later, Chong was recommended for appointment as Governor of Qinghe and held the office of Gentleman-in-Attendance at the Yellow Gate^[21].

Account 3: NUN ZHIXIAN OF THE WESTERN MONASTERY IN SIZHOU

The nun’s family name was Zhao, and she was from Changshan. Her father, named Zhen, served as an assistant to the magistrate^[22] of Liu County. From childhood, she possessed steadfast resolve and lofty integrity. After entering monastic life, she observed the precepts flawlessly, and her mind was composed, lucid, open, and free from confusion.

Governor Du Ba was a fervent devotee of the Way of Huang-Lao and disliked Buddhism. He ordered the monasteries to set a date for examining their monastics, selecting those of lofty bearing who met all prescribed standards and expelling the mediocre. Upon hearing the news, all the younger monastics fled in fear. The nun alone remained unafraid, her expression cheerful and her composure as serene as ever.

All those assembled at the archery grounds outside the city were venerable elders of great virtue. On the day of the examination, among the community of nuns, she alone was young and vigorous. Du Ba first examined her physical bearing, and she met every standard. Her demeanor was noble and gentle, and her speech was pure and skillful. Harboring evil intentions, Du Ba forced the nun to remain behind alone. Knowing what was in his heart, she vowed never to violate the precepts. Disregarding her own life, she loudly resisted him. Enraged, Du Ba struck her with his blade more than twenty times, causing her to lose consciousness and collapse upon the ground. Only after he had departed did she regain consciousness.

From that time onward, the nun redoubled her diligence, eating only vegetables and fruit and practicing austerities. She had more than a hundred disciples, who always lived together in harmony like water mingled with milk. When Fu Jian^[23] usurped the throne, he heard of the nun’s renown and held her in great esteem. He commissioned a kāṣāya^[24] of brocade and silk, worth as much as one million taels of gold, and bestowed it upon her. It took three years to complete.

Later, the nun lived at the Western Monastery in Sizhou, where she propagated the True Dharma, inspiring people to arouse faith and practice accordingly.

During the middle of the Taihe era (366–371) of the Jin dynasty, although she was already more than seventy years old, the nun still regularly recited the Scripture of the Lotus of the True Dharma^[25], completing the entire scripture in a single day and night. Birds often flew down and perched around the monastery. Whenever the nun engaged in walking meditation, they sang loudly and flew after her.

Account 4: NUN MIAOXIANG OF BEIYUE IN HONGNONG

The nun’s family name was Zhang, her personal name Peihua, and she was from Hongnong. Her father, named Mao, came from a wealthy and prosperous family. From childhood, the nun studied the scriptures and writings of the sages and worthies.

When the nun was fifteen, the Palace Gentleman of the Crown Prince^[26], a member of the Tatar tribe^[27] from northern China, was mourning his father and therefore could not present the betrothal gifts. Since she had no wish to marry, the nun asked that the engagement be annulled. She then requested permission to enter monastic life, and her father consented. She ate only vegetables and fruit, diligently pursued cultivation and study, let her mind roam freely through the treasury of the True Dharma, and attained penetrating understanding of the characteristics of dharmas.

The nun lived in a desolate place west of Yinlin, in Beiyue^[28], Hongnong. She had a great many disciples, all of whom delighted in a detached and tranquil life. She remained secluded there for more than twenty years, devoting herself to austerities with ever-increasing diligence. Whenever she taught the Dharma to guide others, she often feared that her listeners were not attentive and would sometimes shed tears so that everyone might understand. Thus, those who received her instruction all gained great benefit.

During the middle of the Yonghe era (345–357) of the Jin dynasty, the Governor of Hongnong invited her to receive offerings for seven days. One day, seeing a lay Buddhist seated upon the teaching seat asking questions about the Buddha-Dharma in an arrogant and immodest manner, the nun sternly said:

– Not only do you hold arrogant views, but you also show utter contempt for the chief official here. How can you be so discourteous and consider yourself superior to everyone else?

Having said this, the nun pleaded illness and withdrew. Both monastics and laypeople of that time praised and admired her.

Later, the nun fell ill and remained bedridden for many days. As she approached death, her countenance was exceptionally serene and radiant. She told her disciples:

– Whether rich or poor, whoever is born must inevitably die. Today, I bid you farewell.

Having said this, the nun passed away.

Account 5: NUN KANG MINGGAN OF JIANFU MONASTERY

The nun's family name was Zhou, and she was a native of Gaoping. Before leaving the household life, she practiced according to the Mahayana sutras. One day, she was seized by a bandit who sought to force her to become his wife. She endured much suffering and vowed that she would never submit to such humiliation; consequently, she was sent away to tend sheep for ten years. She greatly longed to return and visit her native home, but did not know the way. She therefore constantly recollected the Three Jewels and aspired to leave the household life.

One day, she encountered a bhikshu and immediately requested to receive the Five Precepts. The bhikshu also gave her a copy of the Avalokitesvara Sutra^[29]. After receiving the sutra, she recited and upheld it day and night without rest, praying that she might return home and build a five-story stupa.

Unable to suppress her longing any further, she fled and headed east. Having no knowledge whatsoever of the route, she crossed mountains and forded streams day and night. When she came directly to a mountain, she saw a striped tiger only a few paces away.

At first, she was exceedingly frightened; but after a moment, she gathered her thoughts and resolved to continue by following behind the tiger. After traveling for many days, she reached Qingzhou. As she was about to enter a village, the tiger suddenly disappeared.

Upon entering the village, she was again detained, this time by Ming Bolian, so she wrote a letter home asking her husband and children to come and ransom her. After returning home, her family prevented her from fulfilling her aspiration, and she was therefore deeply distressed. From that time onward, she exerted herself without cease for three full years, dedicating herself to meditation and carefully observing the precepts of training.

If she happened to transgress one, she would repent for many days, generally stopping only after seeing an auspicious sign. Such signs included seeing flowers rain down, hearing voices in empty space, beholding images of the Buddha, or seeing auspicious omens in dreams at night. As the years passed, her cultivation became increasingly mature.

Very many men and women from the region north of the Yangtze River came to take refuge with her and revered her as a teacher.

In the spring of the fourth year of the Yonghe era of the Jin dynasty ⁽³⁴⁸⁾, the nun, together with ten others, including Huizhan and the rest, crossed the Yangtze River and arrived in the territory of He Chong, who held the office of Minister of Works^[30]. As soon as He Chong met the nun, he regarded her with the utmost reverence. At that time, there was not yet a nunnery in the capital, so He Chong converted his private residence into a monastery and offered it to the nun. He asked her:

– What should the monastery be called?

The nun replied:

– Only now does the state of Jin have all four assemblies^[31] complete. Monasteries built by donors^[32] are all intended to create meritorious karma; it should therefore be named “Jianfu Monastery,” the Monastery for Establishing Merit.

He accordingly followed the nun's words.

Later, the nun was ill for a short time and then passed away.

Account 6: NUN TANBI OF YONG'AN MONASTERY

The nun's family name was Tao, and she was a native of Jiankang in Danyang. From childhood, she possessed pure faith and wished to study and practice the true Dharma. Because she had no siblings and lived alone with her mother, she served her mother with wholehearted devotion, earning the praise of all her relatives and neighbors.

When she reached adulthood, someone came to propose marriage, but she did not consent. Her mother respected her wishes and permitted her to leave the household life. The nun observed the precepts and conduct with the utmost purity and rigor, never growing indolent or weary by day or night.

Emperor Mu of the Jin dynasty revered the nun and received her with due ceremony. The emperor often praised her, saying:

– The longer one looks at the nun, the more beautiful she appears.

The emperor said to Empress Zhang of the He family:

– There are few bhikshunis in this capital as beautiful as Tanbi!

In the tenth year of the Yonghe era ⁽³⁵⁴⁾, the empress had a monastery built in Dingyin Village and offered it to the nun, naming it Yong'an Monastery (presently known as Empress He's Monastery). The nun guided sentient beings with a humble heart and never displayed arrogance or contempt for others. As a result, her renown spread ever farther, and people from near and far came to her in a continuous stream. Approximately three hundred of them became her disciples.

In the twenty-first year of the Taiyuan era ⁽³⁹⁶⁾, the nun passed away at the age of seventy-three.

Her disciple Tanluo was thoroughly versed in the sutras and Vinaya and was highly skilled in the arts. She inherited the nun's work and also constructed a four-story stupa, a Dharma hall, residential quarters, and a shrine enshrining images of the Buddha entering nirvana and the Seven Buddhas of the Past^[33].

Notes:

^[1] Yan Yuan 顏淵: an exceptionally virtuous disciple of Confucius.

^[2] Luowei 羅衛 (Skt. Kapilavastu): That is, the city of Kapilavastu, the birthplace of the Buddha and the kingdom of the Sakya clan; it is present-day Tilaurakot in the Terai region of Nepal.

^[3] Jambu 閻浮 (Skt. Jambudvipa): originally referred to India and later came to refer generally to the human world.

^[4] Four modes of birth 四生: the four different ways in which sentient beings within the six realms of the three worlds are born. The four are: 1. Egg-born: beings born from eggs, such as geese, peacocks, chickens, and snakes; 2. Womb-born: beings born from their mothers' wombs, such as humans, horses, buffaloes, and cattle; 3. Moisture-born: beings born from dampness in humid places, such as moths, mosquitoes, worms, termites, and gnats; 4. Transformation-born: beings that arise suddenly without depending on a birthplace, such as sentient beings among the devas, in the hells, and in the intermediate state, all of whom are born by transformation through the power of karma from past lives.

^[5] Jushi 拘尸 (Skt. Kusinagara): the city of Kusinagara in Central India, where the Buddha entered nirvana.

^[6] Semblance Dharma 像法: the period in which the teachings resemble those of the age of the True Dharma. During this period, only the doctrinal teachings remain, and few practitioners attain realization.

^[7] Four reliances 四依: four things upon which one relies. Here, this refers to practicing the four reliances: four modes of practice upon which practitioners depend. These four practices are conditions for entering the Path and are the supports of those with superior faculties and keen capacities. They are wearing rag robes, always obtaining food by almsround, sitting beneath trees, and using fermented urine as medicine.

^[8] Pure regulations 清規: the organizational regulations of a monastery that members of the Sangha must follow in order to maintain the purity of the community.

^[9] Pengcheng 彭城: the name of an ancient region situated in what is now the central part of Henan Province.

^[10] Grand Administrator 太守: the highest official governing a commandery.

^[11] Wuwei 武威: a military title in ancient times.

^[12] Western Regions 西域: in historical records, the term “Western Regions” had no fixed geographical scope, and the names of the countries within them also changed with the passage of time. In Buddhist history, however, the term refers to the regions traversed when Buddhism was transmitted overland from India to China. Among the countries associated with Buddhism were the Yuezhi, Parthia, Kangju, Gandhara, and Kasmira west of the Pamirs; and Khotan, Cokkuka, Kucha, Kashgar, and Gaochang (present-day Turpan) east of the Pamirs.

^[13] The kingdom of Kasmira 罽賓國: an ancient kingdom in northern India, located in present-day Kashmir.

^[14] Fotudeng 佛圖澄 (232–348): an eminent monk from India (some accounts say that he was from Kucha). His family name was Bai. He observed the Vinaya with great strictness and displayed highly mysterious abilities, such as supernormal powers and mastery of incantations. His ordained disciples numbered nearly ten thousand, and several hundred often accompanied and attended upon him. Bhikshuni An Lingshou was one of his disciples.

^[15] The Yuezhi Kingdom 月支國: a kingdom west of India.

^[16] Dongguan 東莞: a county in Guangdong Province, China.

^[17] The Three Obediences 三從: three virtues that women in ancient times were required to observe throughout their lives: while at home, obeying their fathers; after marriage, obeying their husbands; and after their husbands’ deaths, obeying their sons.

^[18] Rouge 臙脂: a seed-bearing plant with white powder.

^[19] Shi Le 石勒 (274–333): the first ruler of the Later Zhao, one of the Sixteen Kingdoms of the Five Hu in China. He was fierce and bloodthirsty, and the people feared him greatly. Master Fotudeng could not bear to witness living beings plunged into misery, so he manifested supernormal powers to teach and transform him. Shi Le developed deep faith and reverence; his hot temper gradually diminished, his belligerent spirit subsided, and he permitted Han Chinese to enter monastic life.

^[20] Shi Hu 石虎 (295–349): the third ruler of the Later Zhao, one of the Sixteen Kingdoms of the Five Hu in China. He was a younger cousin of King Shi Le. His courtesy name was Jilong. Unmatched in valor and skilled in warfare, he was highly esteemed by Shi Le. After Shi Le died, Shi Hong succeeded to the throne, appointed Shi Hu as a general, and conferred upon him the title King of Wei. In 334, Shi Hu killed Shi Hong and ascended the throne. He greatly revered and trusted Master Fotudeng, consulting the master before undertaking anything. As a result, Buddhism flourished in northern China.

^[21] Palace Attendant of the Yellow Gates 黃門侍郎 (also called Attendant Gentleman of the Yellow Gates): the title of an official charged with attending upon the ruler and transmitting imperial edicts.

^[22] County Magistrate 縣令: the official who governed a county.

^[23] Fu Jian 符堅 (338–385): ruler of the Former Qin during the Eastern Jin dynasty in China. His courtesy names were Yonggu and Wenyu. He was widely learned and well informed, tolerant, and magnanimous. After killing Fu Sheng, he ascended the throne and assumed the title Heavenly King of Qin. He greatly revered the Three Jewels, treated eminent monks with exceptional favor, and personally listened to Dharma teachings.

^[24] Kasaya 袈裟 (Skt. kasaya): the Dharma robe of the Sangha.

^[25] The Sutra of the Lotus of the True Dharma 正法華經: a scripture in ten fascicles translated by Master Dharmaraksha during the Western Jin dynasty in China and included in volume 9 of the Taisho Tripitaka. It is the earliest of the three extant translations of the Lotus Sutra.

^[26] Retainer of the Crown Prince 太子舍人: the title of an official serving under the crown prince.

^[27] Tatar (the original text has Dada 達達): a tribe north of China, in what is now Mongolia.

^[28] Northern Sacred Mountain 北岳: Mount Heng, one of the Five Great Mountains of China.

^[29] The Avalokiteshvara Sutra 觀世音經 (Skt. Samantamukhaparivarto nāmāvalokiteśvara-vikurvaṇa-nirdeśa; also called the Guanyin Sutra or Universal Gate Chapter): a scripture in one fascicle, included in volume 9 of the Taisho Tripitaka. It is the separately circulated version of the twenty-fifth chapter, “The Universal Gate of Bodhisattva Avalokiteshvara,” among the twenty-eight chapters of the seven-fascicle Lotus Sutra. This scripture describes the wondrous, universally manifested activity of Bodhisattva Avalokiteshvara.

^[30] Minister of Works 司空: the title of an official, one of the six great offices of the Zhou dynasty, equivalent to the modern minister of construction.

^[31] The Fourfold Assembly 四部: the four groups of disciples—bhikshus, bhikshunis, male lay devotees, and female lay devotees.

^[32] Danapati 檀越 (Skt. dāna-pati): one who has reverent faith in the Three Jewels and regularly practices generosity.

^[33] The Seven Buddhas 七佛: the seven Buddhas of the past: 1. Buddha Vipashyin, 2. Buddha Shikhin, 3. Buddha Vishvabhu, 4. Buddha Krakucchanda, 5. Buddha Kanakamuni, 6. Buddha Kashyapa, and 7. Buddha Shakyamuni.

Biography 7: BHIKSHUNI HUIZHAN OF JIANFU MONASTERY

The bhikshuni’s family name was Peng, and she was a native of Rencheng^[1]. She possessed a refined and serene appearance, lofty aspirations, and a magnanimous disposition. She habitually wore coarse garments and ate unpalatable food, living contentedly and always regarding the liberation of sentient beings as her foremost concern.

On one occasion, the bhikshuni donned her robe and entered the mountains. Along the way, she encountered a band of robbers. They raised their knives to strike her, but their arms could not be lifted. They then asked for the robe she was wearing. The bhikshuni smiled cheerfully and said:

“Your greed is exceedingly great, but what you can obtain is very little.”

Having spoken, she removed her inner garment and her new skirt and gave them to the robbers. The robbers refused to accept them and asked her to take them back, but the bhikshuni left them there and departed.

In the second year of the Jianyuan era ⁽³⁴⁴⁾, the bhikshuni crossed the Yangtze River. Upon meeting her, Minister of Works He Chong regarded her with great respect and invited her to reside at Jianfu Monastery.

Biography 8: BHIKSHUNI SENGJI OF YANXING MONASTERY

The bhikshuni’s family name was Ming, and she was a native of Jinan. From childhood, she had directed her mind toward the Way and vowed to enter monastic life, but her mother would not permit it.

Her mother then secretly promised her in marriage and quietly accepted the betrothal gifts. Only when the day of the wedding procession was approaching did the bhikshuni learn of it. She thereupon fasted completely, refusing even water. All her relatives tried to dissuade her, but she remained resolute and would not alter her aspiration. On the seventh day, her mother summoned the prospective son-in-law. Being himself a person with reverent faith in the Three Jewels, he saw that the bhikshuni was in critical condition and said to her mother:

“Each person has an aspiration of her own. We should not compel her to follow our wishes.”

Her mother consented to these words. Thus, the bhikshuni was able to enter monastic life; she was then twenty-one years old. Relatives from both her paternal and maternal families came to visit and congratulate her.

Everyone brought precious brocades, silks, and other valuable gifts to present to her. The provincial governor and the administrator of Jiji Commandery^[2] personally came to visit her, and both monastics and laypeople acclaimed the event as unprecedented. After entering monastic life, she upheld the precepts with purity and strictness and diligently studied the scriptures.

She was often compared to Bhikshuni Tanbei, a renowned nun. She possessed many exceptional abilities and thoroughly understood profound and hidden matters. Eloquent in speech and capable in action, she was praised by the ruler and received with due ceremony.

In the second year of the Jianyuan era ⁽³⁴⁴⁾, Empress Chu had a monastery constructed in Tonggong Alley in Duting Village and named it Yanxing. She invited the bhikshuni to serve as abbess, and more than one hundred people followed her as disciples. The bhikshuni conducted Buddhist affairs with great purity and integrity, and consequently monastics and laypeople held her in ever-increasing respect.

In the first year of the Long’an era ⁽³⁹⁷⁾, the bhikshuni passed away at the age of sixty-eight.

Biography 9: BHIKSHUNI DAOXIN OF THE EASTERN MONASTERY IN LUOYANG

The bhikshuni’s family name was Yang, and she was a native of Mount Tai. By nature diligent and devoted, she always lived in harmony with everyone. While still a shramaneri, she constantly performed every kind of service for the community, while softly reciting scriptures under her breath.

By the age of twenty, the bhikshuni could recite the Lotus Sutra^[3], the Vimalakirti Sutra^[4], and other scriptures. After receiving full ordination, she investigated the meaning and principles of the scriptures. She regularly subsisted on vegetables and fruit and practiced austerities; the older she became, the more diligent she grew.

While residing at the Eastern Monastery in Luoyang, the bhikshuni regularly expounded the essential purport of the Buddha-Dharma. She was most thoroughly versed in the Smaller Prajnaparamita Sutra^[5], emphasizing comprehension of its meaning and principles without concerning herself with literary expression. All who studied the Way in that region revered the bhikshuni as their teacher. Among bhikshunis who lectured on the scriptures, she was the foremost.

During the Taihe era (366–371) of the Jin dynasty, there was a woman named Yang Lingbian who was a devout follower of the teachings of Huang-Lao and specialized in the practice of subsisting on breath^[6]. At first, she was respected by many people and honored as a teacher. But after the nun became renowned, Lingbian’s occult arts no longer attracted attention. Thereafter, Lingbian falsely claimed kinship with the nun and frequently visited her, while inwardly harboring jealousy and secretly seeking a way to harm her.

On one occasion, she secretly put poison into the nun’s food. The nun was poisoned, and every manner of treatment failed to cure her. Her disciples asked:

– Who has caused you to fall ill, Master?

The nun replied:

– I know clearly who has harmed me, but all things depend upon karmic conditions. Do not ask any further. Even if revealing it would be beneficial, I still would not speak of it, much less when it would bring no benefit.

As soon as she finished speaking, the nun passed away.

Account 10: THE NUN DAORONG OF XINLIN MONASTERY

The nun was a native of Liyang and resided at Wujiang Monastery. In addition to observing the precepts with purity and strictness, she was skilled at divining auspicious and inauspicious events and discerning matters of wrongdoing and merit. She was therefore honored by the people of her time as a sage.

At that time, Emperor Ming of the Jin dynasty greatly revered her and honored her as his teacher. One day, wishing to test whether she was an ordinary person or a sage, the emperor had attendants place flowers beneath the nun’s seat. Indeed, the flowers were not crushed.

During the reign of Emperor Jianwen, the nun initially took Master Qingshui as her teacher. He had been invested by the emperor as Prince of Puyang. The master had a lecture hall built within his residence so that the nun could propagate the Dharma. The nun went there and preached on many occasions, but no one had yet come to study under her. Later, whenever the emperor entered, he saw a deity shaped like a śramaṇa, so immense that he filled the entire room. The emperor suspected that the apparition had been conjured by the nun, but he did not dare to assert this with certainty.

Some time later, crows built a nest upon the Taiji Hall, and the emperor ordered Qu Anyuan to perform a divination. He reported:

– To the southwest there is a female monastic capable of eliminating this strange portent.

The emperor then sent someone to Wujiang Monastery to invite the nun into the palace and ask her about the matter. The nun said:

– One need only observe a vegetarian fast for seven days and undertake and uphold the eight fasting precepts^[7]; then the matter will naturally be dispelled.

The emperor followed the nun’s instructions and practiced them with wholehearted reverence. Before seven days had elapsed, the flock of crows gathered together and moved their nest elsewhere. From then on, the emperor’s faith and reverence grew still deeper. He built a monastery, invited the nun to serve as its abbess, and provided all necessities as offerings. Taking its name from the forest, the emperor named the monastery Xinlin; at the same time, he honored the nun as his teacher and upheld the true Dharma. The subsequent glory of the Jin dynasty and the people’s devotion to Buddhism were due to the power of the nun’s spiritual cultivation.

During the reign of Emperor Xiaowu, the nun was revered and honored even more widely.

During the Taiyuan era (376–396), the nun suddenly disappeared without a trace, and no one knew where she was despite every inquiry. The emperor had her robe and bowl buried, and thus there is a tomb beside the monastery.

Account 11: THE NUN LINGZONG OF SIZHOU

The nun’s family name was Man, and she was from Jin Village in Gaohu. From childhood, she possessed pure faith and was praised by the people of her village. In a time of turmoil, her family was scattered and she was captured by bandits. Nevertheless, she continued with utmost sincerity and devotion to recollect the Buddha, Dharma, and Sangha and to recite the Universal Gateway chapter. One day, she plucked out all her eyebrows, falsely claimed that she had leprosy, and earnestly begged to be released.

Following the road southward toward Jizhou, the nun was again pursued by the bandits. She immediately climbed a tree and sincerely recollected the Buddha. The bandits looked only ahead and did not look upward.

After searching for some time without finding her, they finally departed. The nun climbed down and continued on her way. Although she did not dare beg for food, she felt no hunger at all.

At dusk, she reached Mengjin^[8], but there was no boat with which to cross the river. Fearful and anxious, she again recollected the Three Jewels. Suddenly, she saw a white deer appear from nowhere and wade into the river.

Wherever it stepped, sand rose beneath it, and not a ripple appeared upon the water. The nun followed the deer across the river without getting wet and crossed safely as though walking upon dry land. In this way, she returned home.

She immediately renounced the household life to study the Way, investigated the Buddha’s teachings, and practiced diligently, thoroughly comprehending the doctrines and realizing their essential purport.

When Emperor Xiaowu of the Jin dynasty heard of this, he sent a letter conveying his regards. Later, when the people throughout the country were afflicted by an epidemic and many suffered from hunger, thirst, and hardship, the nun gave away all her wealth to everyone who came seeking aid. Regardless of the distance or difficulty involved, whenever anyone came to ask for help, she fully provided whatever they needed. As ever more people came to seek refuge with her, the nun herself endured hunger and hardship, and her body became haggard and emaciated.

At the age of seventy-five, one morning the nun called her disciples to her and related a dream she had experienced the previous night. The nun said:

– Last night, I dreamed of a great mountain named Sumeru^[9], lofty and majestic, piercing the heavens. It was adorned with many precious objects and shone as brilliantly as the sun. The sound of Dharma drums also thundered forth, while fragrant incense smoke drifted through the air. A voice echoed faintly beside my ear, startling and frightening me awake. At that very moment, my body suddenly felt unusual. Although I experienced no pain, I felt as though dizzy and faint.

Upon hearing this, her fellow student Daoxin said:

– That is precisely the Land of Utmost Bliss.

Before their conversation had ended, the nun suddenly gathered in her spirit and passed away.

Account 12: THE NUN ZHI MIAOYIN OF JIANJING MONASTERY

It is not known where the nun was from. From childhood, she devoted herself wholeheartedly to cultivating the Way. She lived in the capital and was thoroughly versed in both Buddhist and non-Buddhist scriptures, possessing particular mastery of literature.

Emperor Xiaowu of the Jin dynasty, Grand Tutor^[10] Wang Dao, Meng Kai of Kuaiji^[11], and others all revered the nun. Whenever she discussed literature with the emperor, the grand tutor, and the scholars of the imperial court, she frequently displayed exceptional talent. Her reputation consequently spread far and wide.

In the tenth year of the Taiyuan era ⁽³⁸⁵⁾, the grand tutor established Jianjing Monastery, invited the nun to serve as its abbess, and more than a hundred people became her disciples. Through relying upon the nun in their cultivation and studies, they all became thoroughly versed in the doctrines of both Buddhist and non-Buddhist scriptures, and all attained distinction. Benefactors came ceaselessly to make offerings. Each day, more than a hundred horse-drawn carriages carried goods to the monastery as offerings, making the nun the wealthiest person in the capital. Noble and humble alike honored her as their teacher.

When Inspector^[12] Wang Chen of Jingzhou^[13] died, Emperor Liezong wished to appoint Wang Gong as his successor. Previously, however, at Wang Gong’s instigation, Chen had defeated Huan Xuan at Jiangling, and Huan Xuan therefore greatly feared Wang Gong. Yin Zhongkan had once been Wang Gong’s student. Huan Xuan knew that Yin Zhongkan was a man of limited ability and easy to control, so he wished to have Zhongkan appointed as the successor instead. Huan Xuan therefore sent an envoy to ask the nun Miaoyin to arrange for Zhongkan’s appointment in Jingzhou. Not long afterward, Emperor Liezong came to ask the nun:

– Jingzhou presently lacks an official. May I ask, “Who is worthy of appointment?”

The nun said:

– I am a monastic; how could I properly take part in worldly schemes? Yet I have heard everyone discussing the matter, and they all say: “No one is more capable than Ân Trọng Kham, for his thinking is exceptionally profound; he is therefore worthy of being appointed governor of Kinh Châu.”

Following the nun’s counsel, the emperor issued an edict appointing Trọng Kham to replace Vương Thầm. From then on, the nun wielded influence over the entire imperial court, and her prestige extended throughout both the court and the realm.

Biography 13: NUN ĐẠO NGHI OF HÀ HẬU MONASTERY

The nun’s family name was Giả. She was from Lâu Phiền in Nhạn Môn^[14] and was the paternal aunt of Master Huệ Viễn. When she came of age, she married Giải Trực, a man from the same commandery. While serving as district magistrate of Tầm Dương, Giải Trực passed away.

At the age of twenty-two, the nun relinquished worldly affairs, entered the monastic life, and studied the Way. Intelligent, quick-witted, widely learned, and possessed of an excellent memory, she thoroughly understood the meaning and comprehended the subtle principles whenever she recited the Lotus Sutra or studied the Vimalakīrti Sutra and the Smaller Prajnaparamita Sutra. Through cultivating her mind, she attained awakening by herself. Her observance of the precepts was lofty, and her spirit was serene and at ease.

Hearing that the sutras and Vinaya were gradually becoming complete in the capital and that assemblies for expounding the sutras were being held continuously, the nun went to the capital toward the end of the Tài Nguyên era (376–396) of the Jin dynasty. She resided at Hà Hậu Monastery and devoted herself to investigating the profound essentials of the Vinaya Piṭaka. She was always humble and respectful toward everyone, and even when dwelling in solitude, she was never indolent or weary. She ordinarily wore coarse, shabby robes and, carrying her alms bowl and staff, went forth to beg for food with an air of serenity and freedom. Monastics and laypeople alike therefore revered her.

At the age of seventy-eight, the nun fell gravely ill. As her condition became critical, she gathered her mind even more intently and devoted herself to recitation and mindfulness without fatigue. Seeing this, a disciple approached and said:

– Master, please rest so that you may recover quickly.

The nun replied:

– You should not speak in this way.

As soon as she finished speaking, the nun passed away.

-END OF FASCICLE 1-

Notes:

^[1] Nhâm Thành 任城: the name of an ancient district, corresponding to the Jining region in the southwest of present-day Shandong Province.

^[2] Châu mục cấp kĩ quận thú 州牧給伎郡守: an official who governed a commandery.

^[3] Lotus Sutra 法華 (Skt: Saddharma-puṇḍarīka Sūtra; full title: Sutra of the Lotus of the Wonderful Dharma): a sutra consisting of seven or eight fascicles and twenty-eight chapters, translated by Kumārajīva during the Later Qin dynasty and included in volume 9 of the Taishō Tripiṭaka. It is one of the important sutras of Mahayana Buddhism. Its principal teaching is to reveal and enable sentient beings to awaken to and enter the Buddha’s knowledge and vision. That is, it advocates the doctrine that the Three Vehicles converge in the One Buddha Vehicle, based on the idea that all sentient beings can attain Buddhahood.

^[4] Vimalakīrti Sutra (Duy-ma 維摩; Skt: Vimalakīrti-nirdeśa; also known as the Sutra Spoken by Vimalakīrti, the Vimalakīrti Sutra, and the Sutra of Inconceivable Liberation): a sutra consisting of three fascicles and fourteen chapters, translated by Kumārajīva during the Yao Qin dynasty and included in volume 14 of the Taishō Tripiṭaka. The purpose of this sutra is to explain the Dharma gateway of inconceivable liberation realized by Vimalakīrti. Grounded in the prajna teaching of emptiness, it elucidates the truth and practice of Mahayana Buddhism while also clarifying the role of the bodhisattva path and the virtuous practices of lay householders.

^[5] Smaller Prajnaparamita Sutra (Tiểu phẩm 小品; Skt: Aṣṭasāhasrikā-prajñāpāramitā; also known as the Smaller Prajnaparamita Sutra and the Maha Prajnaparamita Sutra): a sutra consisting of ten fascicles and twenty-seven chapters, translated by Kumārajīva in 408 during the Later Qin dynasty in China and included in volume 8 of the Taishō Tripiṭaka. It is one of the foundational sutras concerning prajna contemplation of emptiness from the early period of Mahayana Buddhism.

^[6] Phục khí 服氣: a method of nourishing life to prolong longevity.

^[7] The Eight Precepts of fasting observance (Eight Precepts 八戒; Skt: aṣṭāṅga-samanvāgatōpavasa; also known as the Eight Precepts of fasting observance): rules of training established by the Buddha for lay disciples who undertake a temporary form of monastic practice. Those who observe them temporarily leave their homes for one day and one night to stay within the Sangha and learn the monastic way of life. The Eight Precepts are: not to kill living beings, not to steal, not to engage in sexual activity, not to speak falsely, not to consume intoxicants, not to adorn the body with perfumes or flowers or watch or listen to singing and dancing, not to sit or lie upon broad, high, luxurious beds, and not to eat at improper times.

^[8] Mạnh Tân 孟津: the name of an ancient ferry crossing on the Yellow River, located southwest of present-day Meng County in Henan Province.

^[9] Sumeru 須彌: originally a mountain in Indian mythology and later adopted into Buddhist cosmology. It is regarded as an immense mountain standing at the very center of a small world-system. With this mountain as the center, eight ranges of mountains and eight seas surround it, together forming a world—the Sumeru world-system.

^[10] Grand Tutor 太傅: the second-ranking office among the Three Excellencies: Grand Preceptor, Grand Tutor, and Grand Guardian.

^[11] Cối Kê 會稽: the name of a commandery located in what is now eastern Jiangsu Province and western Zhejiang Province, China.

^[12] Provincial Inspector 刺史: an official position in ancient China responsible for governing a large region far from the capital.

^[13] Kinh Châu 荊州: a region north of the Yangtze River in Hubei Province, bordered to the north by the Han River basin. It was a strategic area on the transportation routes linking northern and southern China and was also a place where many patriarchs of former times propagated the Dharma.

^[14] Nhạn Môn 雁門: the name of a commandery. The region belonged to the state of Zhao during the Warring States period and was established as a commandery by the Qin dynasty. The areas in the north of present-day Shanxi Province all belonged to this territory.