比丘尼傳

Biography 14: NUN HUIKUO OF CHING-FU MONASTERY

The nun’s family name was Pan, and she was a native of Huainan^[15]. She constantly practiced austerities, never wore robes made of brocade or silk, devoted herself to the Vinaya Pitaka, and maintained pure moral conduct. She was revered by monastics and laypeople alike, and her renown spread everywhere.

Fu Hung-jen, a native of the northern regions who served as governor of Ch’ing-chou during the Sung dynasty, often praised the nun and provided her fully with everything she needed.

In the third year of the Yung-ch’u era ^(422)[16], he set aside the land east of his residence to build a monastery, named it “Ching-fu Monastery,” and invited the nun to serve as its abbess. He donated all his remaining wealth to the monastery, enabling the community to make ever greater progress in study and practice, and everyone admired and respected him.

In the sixth year of the Yuan-chia era ⁽⁴²⁹⁾, the Indian sramana Gunavarman^[17] came to China. The nun asked him:

“The nuns of this country who previously received ordination had no presiding nun as preceptor. They therefore honored Mahaprajapati, the Buddha’s foster mother, as their preceptor, and this became an esteemed precedent; yet it is impossible to assess any errors that may have arisen afterward. Is there, then, any difference in whether the precepts were validly received?”

The master replied:

“There is no difference.”

She asked again:

“According to the text of the Vinaya, the preceptor incurs an offense. Why, then, do you say there is no difference?”

He replied:

“It is said that the preceptor incurs an offense only when she confers ordination upon nuns who have not yet completed two years of training in the precepts.”

She asked again:

“But it was only in this country that there were formerly no nun preceptors; it was not that there were none throughout the whole of Jambudvipa.”

[937c] He replied:

“According to the regulations established in the Vinaya, ten members of the Sangha may confer full ordination, while in a border region five may also confer it. It is precisely because some places do not have the full number of Sangha members that the procedure cannot be carried out in complete accordance with the Dharma.”

She asked again:

“How many miles from a city must a place be to be called a border region?”

He replied:

“Places separated by mountains and rivers and lying more than one thousand miles away are called border regions.”

In the ninth year of the Yuan-chia era ⁽⁴³²⁾, the nun led five disciples, including Hui-i and Hui-k’ai, to request full reordination under Sanghavarman. The community thereafter respectfully upheld the precepts, cherishing them as dearly as their own brains.

In the tenth year of the Yuan-chia era ⁽⁴³³⁾, the nun passed away at more than seventy years of age. Her disciples, including Hui-k’ai, were all renowned in their time for their lofty conduct.

Biography 15: NUN FA-SHENG OF CHIEN-FU MONASTERY

The nun’s family name was Nieh, and she was a native of Ch’ing-ho. When the Chao clan rose in rebellion, she fled for refuge to Chin-ling^[18].

In the fourteenth year of the Yuan-chia era ⁽⁴³⁷⁾, the nun left the household life at Chien-fu Monastery. Naturally intelligent, she possessed exceptional talent and profound learning.

In her later years, the nun went to live in the capital. Although she was held in high esteem by the emperor and enjoyed a secure life, she still longed for her native home. Only the investigation of the essential meaning of the Buddha Dharma could make her forget her advancing age, so she received the bodhisattva precepts from Dharma Master Ou at Tao-ch’ang Monastery. By day, she investigated profound principles; at night, she recited scriptures and practiced recollection so as to become thoroughly imbued with the flavor of the Dharma. As the months and years passed, her mind grew ever more lucid. Although advanced in years, she appeared very young, and she constantly vowed to be reborn in the Land of Peace and Nurture^[19].

One day, the nun said to her two fellow practitioners, T’an-ching and T’an-ai:

“I cultivate myself and practice the Way solely in the hope of being reborn in the Western Land.”

On the twenty-seventh day of the ninth month in the sixteenth year of the Yuan-chia era ⁽⁴³⁹⁾, the nun stood beneath the stupa and bowed in homage to the Buddha. By evening, she had fallen ill, and her condition steadily worsened. On the night of the thirtieth day of that month, just as she had dozed off, she saw the Tathagata descend from the sky, discussing the Two Vehicles with two bodhisattvas. A moment later, he and the holy assembly glided lightly across the grass to visit her. At that time, everyone saw a brilliant light filling the entire monastery and gathered to ask the nun:

“What is this light?”

The nun related everything to them in full. When she had finished speaking, she passed away at the age of seventy-two.

Chang Pien of Wu Commandery, who served as governor of Yu-chang and had always held the nun in great reverence, recorded this account.

Biography 16: NUN HUI-YÜ OF NIU-MU MONASTERY IN CHIANG-LING

The nun was a native of Ch’ang-an^[20]. She always practiced diligently, understood both the sutras and the Vinaya, and often traveled throughout cities and towns to guide people to liberation. Whenever an opportunity to teach arose, she did not shrink from hardship.

On one occasion, the nun traveled south to the Ching-Ch’u region and lived at Niu-mu Monastery in Chiang-ling. She recited the Lotus Sutra, the Surangama Sutra^[21], and other scriptures, committing each to memory in only ten days. Consequently, all monastics and laypeople in the Shensi region revered her wholeheartedly. She never neglected her study of the sutras and treatises.

In the tenth month of the fourteenth year of the Yuan-chia era ⁽⁴³⁷⁾, the nun undertook an ascetic practice, observed a seven-day fast, and made this vow: “If the observance of the fast truly brings a response, then after I relinquish this body, may I certainly encounter the Buddha, and within these seven days may I behold the Buddha’s radiance.”

Thus, at midnight on the fifth day, a brilliant radiance appeared in the grove east of the monastery. The nun related this wondrous event to everyone. All rejoiced and looked up to her with reverence, esteeming her still more deeply. Later, Fa-hung, the head of the monastery, had a meditation chamber built at the place where the radiance had appeared.

Earlier, while she was still in Ch’ang-an, the nun saw radiance of two colors, red and white, brilliantly illuminating both sides of a monastery built by an official of the Shang-shu Secretariat^[22] whose family name was Hsüeh. It remained for ten days and then gradually disappeared altogether. Afterward, on the eighth day of the fourth month, a sramana from Liu-ch’ung Monastery saw a golden image of Maitreya Buddha, one Chinese foot^[23] tall, at the place where the radiance had appeared.

Biography 17: NUN TAO-YÜAN OF CHIEN-FU MONASTERY

The nun’s family name was Chiang, and she was a native of Tan-yang. When she was a little over ten years old, she had already studied various classics and historical works. After receiving full ordination, she became thoroughly versed in the Tripitaka and diligently practiced austerities.

During the T’ai-yüan era (376–396) of the Chin dynasty, the empress praised the nun as a person of surpassing virtue. Consequently, most of the offerings were presented to her monastery. Women of wealth and rank all came to study under her.

In the eighth year of the Yuan-chia era ⁽⁴³¹⁾, the nun commissioned numerous Buddha images and ritual implements to be enshrined in various places. At P’eng-ch’eng Monastery, she enshrined two golden Buddha images, together with banners, canopies, and complete seats; at Wa-kuan Monastery, she enshrined a standing image of Maitreya Buddha, a jeweled canopy, and jeweled garlands; at the southern Chien-hsing Monastery, she enshrined two golden Buddha images, together with banners, canopies, jeweled parasols, and other ritual implements; and at Chien-fu Monastery, she enshrined an image of the Buddha entering nirvana and constructed a shrine hall. She also commissioned a standing image of the bodhisattva Samantabhadra and provided a complete array of precious and beautiful offerings.

In the fifteenth year of the Yuan-chia era ⁽⁴³⁸⁾, the nun commissioned a golden image of Amitayus Buddha. On the tenth day of the fourth month of that same year, radiance issued from between the eyebrows of the image, illuminating the entire monastery and causing everything to take on a golden hue. Word spread among monastics and laypeople, who gathered together to gaze upon it and bow in reverence. On seeing that brilliant radiance, everyone rejoiced and offered praise. The nun also used the materials remaining from Empress Yuan’s offerings to extend the southern side of the monastery and renovate its meditation rooms.

Biography 18: NUN DAO THO OF KY HOAN MONASTERY, GIANG LANG

It is not known where the nun was from. In her youth, she undertook and upheld the five precepts without ever violating them, and she was praised for her calm, pure, gentle, and filial nature.

Her father often spoke disparagingly of her and subsequently fell ill. Although he felt neither pain nor itching, his skin turned sallow and his body grew weaker and thinner by the day. After many years, despite treatment by many methods, his condition did not improve. During the Yuanjia era (424–453), when her father became gravely ill, the nun made a vow: “If my father is cured of his illness, I shall leave the household life.”

As soon as she had made this vow, her father’s condition gradually improved. In fulfillment of her vow, she entered monastic life at Ky Hoan Monastery, practicing with diligence and perseverance surpassing everyone else. She recited the Lotus Sutra three thousand times and often saw auspicious radiance.

On the night of the seventh day of the ninth month in the sixteenth year of the Yuanjia era ⁽⁴³⁹⁾, the nun saw a jeweled canopy descend from the sky and cover her body.

Biography 19: NUN HUYEN TAO OF THAI HUYEN DAI MONASTERY, NGO COMMANDERY

The nun’s family name was Lo. She was a native of Ngo Commandery and the daughter of An Cau^[24].

When she was a little over ten years old, the nun became gravely ill. Although she took many precious medicines, her condition did not improve but grew increasingly severe. At that time, the monk Thich Phap Te of Thai Huyen Dai Monastery said to An Cau:

– Your daughter’s illness may be caused by karma and therefore cannot be cured with medicine. This humble monk has heard it taught in the Buddhist sutras: “If people facing grave danger know to take refuge in the Three Jewels, repent of their transgressions, and pray single-mindedly, they will receive the protection and aid of the Buddhas.” You and your daughter should abandon unwholesome deeds, bathe and cleanse yourselves, and single-mindedly recollect the Buddha. Your daughter will then surely recover.

Following the monk’s instructions, he prepared a room in his home as a shrine to the bodhisattva Avalokitesvara. He bathed and cleansed himself, kept his mind pure, and worshiped with utmost sincerity. He helped the sick girl sit up and instructed her to worship single-mindedly and continuously recite the bodhisattva’s name. At nightfall on the seventh day, the nun suddenly saw a golden Buddha image about one Chinese foot tall approach and stroke her body from head to foot three times. At that very moment, she felt the grave illness from which she had long suffered suddenly disappear.

Having personally experienced this miraculous response, the nun asked to enter monastic life and resided at Thai Huyen Dai Monastery. From then on, she diligently recited the Lotus Sutra without weariness or indolence, subsisted on vegetables and fruit, and observed the fasting precepts for thirty-seven years. She constantly calmed her mind and gathered her thoughts, aspiring to be reborn in Tusita Heaven^[25].

In the sixteenth year of the Yuanjia era ⁽⁴³⁹⁾, during the Song dynasty, the nun departed from the capital. It is not known where she later entered nirvana.

Biography 20: NUN TUE QUYNH OF NAM AN MONASTERY

The nun’s family name was Chung, and she was a native of Quang Chau. She upheld the Dharma with lofty purity and did not eat fish or meat. As she approached eighty years of age, she became ever more diligent in her practice. She habitually wore coarse hempen robes rather than garments of brocade or silk, observed the monastery’s regulations, and frequently traveled to teach the Dharma.

Previously, the nun had resided at Nam An Monastery in Quang Lang. In the eighteenth year of the Yuanjia era ⁽⁴⁴¹⁾, during the Song dynasty, a woman of the Vuong family, the mother of Vuong The Tu of Giang Ha, donated a parcel of land to her. The nun had a monastery built there and named it “Nam Vinh An.”

In the twenty-second year of the Yuanjia era ⁽⁴⁴⁵⁾, Tieu Thua Chi of Lan Lang built an Indian-style stupa for the nun.

In the fifteenth year of the Yuanjia era ⁽⁴³⁸⁾, the nun built Bo-de Monastery, whose halls and living quarters were all magnificent and beautiful. She then moved there and donated Nam Vinh An Monastery to the sramana Tue Tri.

In the twentieth year of the Yuanjia era ⁽⁴⁴³⁾, the nun accompanied Manh Khai to Coi Ke, but she entered nirvana just after reaching Pha Cuong. Before her death, she told her disciples:

– After I die, you need not bury me. You should ask someone to cut up my body as food for birds and beasts.

When the nun passed away, her disciples could not bear to do this. They therefore carried her body to Cu Dung County and placed it in the mountains so that birds and beasts might come and devour it of their own accord. More than ten days later, the nun’s body remained as dignified as before, and her countenance had not changed. Her disciples asked villagers to scatter rice around her body. Birds came and ate all the grains farther away, but those near the body remained untouched. Her disciple Tue Lang, who was then in the capital, heard the news and hastened there. She brought her teacher’s body back, interred it upon a high platform on the hill before the monastery, and built a stupa in her honor.

Biography 21: NUN PHO CHIEU OF TRUONG QUOC MONASTERY, NAM BI

The nun’s family name was Dong, her personal name was Bi, and she was a native of An Lang in Bot Hai. From childhood, she possessed integrity and courage.

At the age of seventeen, the nun entered monastic life and resided at Truong Quoc Monastery in Nam Bi. She later followed her teacher to study the Dharma at Kien Hi Vihara in Quang Lang. She devoted herself wholeheartedly to upholding the Buddhadharma and was praised by the entire assembly. When her teacher, Tue Tu, entered nirvana, although occupied with arranging the funeral rites, the nun continued to practice austerities with unmatched dedication.

In the twelfth month of the eighteenth year of the Yuanjia era ⁽⁴⁴¹⁾, during the Song dynasty, the nun became gravely ill from overexertion. Nevertheless, her resolve and profound faith remained as steadfast as before, without the slightest change, and she practiced with single-minded sincerity day and night. Although she could not set foot on the ground, she remained in bed and each day recited three fascicles of the Lotus Sutra and performed prostrations and repentance at the prescribed times, just as usual.

In the middle of the second month of the nineteenth year of the Yuanjia era ⁽⁴⁴²⁾, the nun suddenly lost consciousness. Several hours later, she revived and said: “As I was traveling westward, I saw a stupa beside the road. Inside was a monk sitting in meditation with his eyes closed. Surprised, he asked me:

– Nun, what brings you here?

I replied:

– I have a small matter to attend to.

I then asked:

– How many miles is this place from that monastery?

The monk said:

– Fifty million miles.

I saw flowers and grasses along the road, as well as travelers, but I did not know what world it was. At that time, the sky was clear and cloudless, the villages were peaceful and still, and the west shone brilliantly. I wished to continue onward, but the monk would not permit me. Therefore, I returned and suddenly regained consciousness.”

Seven days later, the nun passed away. She was twenty-five years old at the time.

Biography 22: NUN TUE MOC OF THE MONASTERY IN TRUC QUA VILLAGE, LUONG COMMANDERY

The nun’s family name was Pho, and she was a native of the northern region. At the age of eleven, she entered monastic life, took the Venerable Tue Sieu as her teacher, requested and undertook the ten precepts, and resided at the monastery in Truc Qua Village, Luong Commandery.

After receiving the precepts, the nun recited two fascicles of the Larger Prajnaparamita Sutra each day and thoroughly understood the other sutras. Her mother was elderly, frail, ill, and toothless, so the nun had to chew meat before offering it to her mother. Because she considered her mouth impure, she did not dare receive the full precepts but instead diligently repented of her transgressions day and night.

One night, the nun suddenly saw an ordination platform and heavenly beings, all golden in color. Raising her head, she saw to the south a person dressed entirely in golden robes, standing not far from her, who said: “I have already conferred the precepts upon you.” A moment later, the person vanished from sight.

There were many such extraordinary signs and responses, but the nun told no one about them. Unexpectedly, her elder brother heard of them and wished to know the circumstances clearly, so he falsely said to her:

– You have been ordained for many years, yet in the end it has brought no benefit whatsoever. You should return home and grow out your hair; I will arrange a husband for you.

Hearing her brother say this, the nun was deeply saddened and had no choice but to recount what she had seen. Thereafter, she requested full ordination. On the night before the ordination, she dreamed that someone came, recited the Pratimoksha, and handed its text to her. After receiving ordination, as soon as she reviewed the Pratimoksha, she knew it by heart.

During the Yuanjia era (424–453) of the Song dynasty, the nun commissioned an image of the Buddhas of the Ten Directions^[26]. At the same time, she hired scribes to copy four versions of the Pratimoksha and the karman procedures as offerings to the four assemblies^[27].

Account 23: NUN FASHENG OF THE SOUTHERN MONASTERY IN WU COUNTY

It is not known where the nun was from. In her youth, she entered the monastic life and resided at the Southern Monastery in Wu County. She was dignified, sincere, courteous, and diligent, and thus became widely known.

During the Yuanjia era (424–453) of the Song dynasty, Long Weipi, an army administrator from Henei, was helping the people by suppressing a rebellion when he encountered bandits and was killed in battle. His wife, née Shan, had lost her parents at an early age. She was advanced in years and had no children, so she moved to Wu and sought the nun’s assistance.

The nun welcomed her as a member of her own family. More than one hundred days later, the woman fell ill. Her illness persisted for three years and grew increasingly grave.

The nun never stored up possessions, so she had to beg from others for all the medicine needed to treat the woman. Yet she did not shrink from sun or rain and paid no heed to wind or cold, caring only that the woman might recover. From then on, people esteemed the nun even more highly.

Later, the nun went to the capital, where she practiced meditation, studied the Vinaya, became thoroughly versed in samadhi and wisdom, and investigated the essentials of the Dharma. She took disciples, and all attained accomplishment without needing admonition or instruction. In her work she sought no profit, and in her pure cultivation she sought no fame. Her zeal and meticulous care were directed entirely toward helping sentient beings.

At the age of sixty, the nun suffered from a prolonged illness and said herself that it could not be cured. Her disciples found this strange and asked her about it. The nun replied:

– Yesterday, I saw two sramanas who came and told me so.

A short while later, the nun said again:

– Now I see two other bhiksus, not the two who came before. Their robes bare the right shoulder, and each holds flowers as he stands beside my bed. Afterward, in the distance, I also see a Buddha seated upon a lotus flower, emitting rays of light that shine upon my body.

From then onward, the nun did not sleep at night but instructed everyone to recite the Lotus Sutra. At midnight, as her breathing gradually weakened, she asked them to cease reciting the sutra and instead recollect the Buddha to support her, while she recollected the Buddha along with them. As dawn approached, her countenance remained unchanged, and she gently departed from this body.

Account 24: NUN SENGDUAN OF YONG’AN MONASTERY

The nun was a native of Guangling. Her family had revered the Buddha for generations, and all the sisters devoutly believed in the Buddhadharma. The nun vowed to enter the monastic life and wore no adornments, yet her natural beauty made her renowned throughout the village. A wealthy family came to propose marriage, and her mother and elder brother promised her to them.

Three nights before the wedding, the nun fled to a monastery. The abbess gave her a private room and provided everything she needed. The nun requested the Avalokitesvara Sutra and recited it continuously for two days, bowing her head in worship while tears fell like rain throughout day and night. More than three days later, while she was prostrating, she saw a Buddha come and tell her:

– Your betrothed’s allotted lifespan has come to an end. You need only practice diligently; do not dwell upon this or grieve any further.

The following day, her bridegroom was gored to death by an ox. Because of this, the nun was permitted to enter the monastic life. She carefully observed the precepts and always gathered her mind in purity, seeming almost never to speak. Yet when she debated names and realities, her replies were fluent and persuasive. She completed one recitation of the Great Nirvana Sutra^[28] every five days.

In the tenth year of the Yuanjia era ⁽⁴³³⁾, the nun traveled south to the Central Plain and resided at Yong’an Monastery. She upheld the regulations, carried out every task, and treated everyone equally and lovingly. Thus, both senior and junior members cherished and admired her, and with the passing of time their reverence only deepened.

In the twenty-fifth year of the Yuanjia era ⁽⁴⁴⁸⁾, the nun entered nirvana at more than seventy years of age. Her disciples all revered and mourned her, and each sought to honor her teacher’s name through ascetic practice and recitation of the Lotus Sutra.

ACCOUNT 25: NUN GUANGJING OF GUANGLING CENTRAL MONASTERY

The nun’s family name was Hu, and her personal name was Daopi. She was from Dongtian in Wuxing^[29]. In her youth, she followed her teacher into the monastic life and resided at Guangling Central Monastery. When young, she devoted herself to labor; upon reaching maturity, she concentrated on the practice of meditation. She did not consume delicious or nourishing foods. When she was about to receive full ordination, she entirely abstained from grains and fruits.

Fifteen years after receiving full ordination, although her mind was lucid and discerning, her body was weak, emaciated, and weary. She therefore prayed with utmost sincerity to overcome this condition. She often felt exhausted, sometimes for an entire month at a time.

One day, the sramana Shi Facheng came and told her:

– Eating and drinking are not the Buddha’s great concern.

Upon hearing these words, the nun resumed a normal diet and pursued her cultivation and studies with twice her former diligence, never knowing weariness. About one hundred people regularly studied the Dharma of meditation under her.

In the fifth month of the eighteenth year of the Yuanjia era ⁽⁴⁴¹⁾, the nun fell ill and told her disciples:

– I have long suffered from and grown weary of this body.

Thus, although her body was ill, in mind and speech she continually practiced repentance. Her mind remained settled and her spirit joyful.

On New Year’s Day in the nineteenth year of the Yuanjia era ⁽⁴⁴²⁾, the nun abstained from food and drink, single-mindedly vowing to be reborn in Tusita Heaven. Thought after thought continued without interruption.

On the night of the eighteenth day of the fourth month, extraordinary signs appeared, and a wondrous fragrance pervaded the air. That very night, the nun entered nirvana.

Account 26: NUN SHANMIAO OF SHU COMMANDERY

The nun’s family name was Ouyang, and she was a native of Fan County. In her youth, she entered the monastic life. By nature she was gentle and seldom became angry, nor was she excessively joyful. She neither acquired fine robes nor ate delicious foods.

The nun’s brother-in-law died young, leaving her younger sister with no one to rely upon. The sister therefore brought her child and asked to stay with the nun. She often heard the nun lament to herself, “I was born into this world but did not encounter the Buddha.” Whenever she said this, the nun would choke with sorrow and grief, unable to restrain her tears. During the four or five years that she lived with the nun, the younger sister never once saw her eat a meal.

One day, after preparing rice, the younger sister invited the nun to eat with her. The nun said:

– I have just eaten over there.

At other times, the nun would say:

– I do not feel well and cannot eat yet.

After many years had passed in this way, the younger sister felt remorseful and aggrieved. She said to her elder sister:

– I am truly without merit. My husband died young, and I have no relatives. I brought my child to rely upon you, yet I keep troubling you. You must have grown weary of us and therefore will not eat with me.

The younger sister spoke through her sobs and then wished to leave. The nun took her hand and said:

– You do not understand my intention. I have just gone outside and received offerings from others; I have not consumed our household’s food. Remain here at ease. Before long, I must travel far away. You should look after the house and must not leave for another place.

Hearing her elder sister say this, the younger sister remained. The nun personally spun thread and wove it into cloth, and bought several hu^[30] of oil, filling earthenware jars with it. She then placed them in the courtyard and told her younger sister:

– These things are intended for the making of merit; you must not take them for your own use.

At midnight on the eighth day of the fourth month, the nun wrapped the cloth around her body and set herself on fire. When the flames had nearly reached her head, she told her younger sister to summon the karmadāna^[31] to strike the chime, saying:

– Today I relinquish this body. Inform the nuns and have them come quickly, so that I may bid them farewell.

Upon hearing this, all the nuns were alarmed and hurried over, only to see that the nun remained serene and radiant. She told them:

– Each of you should advance with courageous diligence. Birth and death are fearsome; you must seek liberation from them and not allow yourselves to remain in samsara. I have relinquished my body as an offering twenty-seven times. At the end of this life, I shall attain the fruit of stream-entry.^[32][33]

Story 27: NUN SENGGUO OF GUANGLING

The nun’s family name was Zhao, and her Dharma name was Fayou. She was a native of Xiuwu in Ji Commandery. Possessing wholesome roots from previous lives and being truthful, sincere, gentle, and kind by nature, even as an infant she would not nurse after midday. Her parents considered this extraordinary and praised her. When she grew older, she devoted herself to meditation and avoided sinful deeds.

At the age of twenty-seven, she left the household life and took the nun Huitong of Guangling as her teacher. Because she observed the precepts with purity and strictness and practiced meditation and contemplation with a pure mind, every time she entered samadhi her realization deepened. Her mind constantly abided in a state of purity, while her body resembled a withered tree, causing those of limited understanding to harbor doubts.

In the sixth year of the Yuanjia era ⁽⁴²⁹⁾, an Indian shipmaster named Nandi brought a bhikshuni from the kingdom of Sinhala^[34] to the capital of the Song dynasty, where she resided at Jingfu Monastery. Before long, the bhikshuni asked the nun:

– Has there ever previously been an Indian nun in this country?

The nun replied:

– There has not.

The bhikshuni asked:

– Then how did the nuns who received ordination in the past have both complete assemblies of the Sangha present?

The nun replied:

– The nuns received ordination only from the monks’ Sangha. The attainment of the precepts depends upon bringing forth the resolve to receive them, while the arising of reverence in one’s mind is the means by which the precepts are attained. For example, the foster mother Mahaprajapati received only the eight gurudharmas^[35] and thereby attained ordination. Thereafter, five hundred women of the Sakya clan honored her as their preceptor. This was an exceptional case.

Although she answered in this way, the nun still had doubts. She therefore studied the Tripitaka and found that the matter was explained in the same way throughout the three collections.

The nun then asked:

– Is it permissible to receive ordination again?

The bhikshuni replied:

– The three trainings in precepts, concentration, and wisdom progress from shallow to profound. Receiving the precepts again would be all the better.

In the tenth year of the Yuanjia era ⁽⁴³³⁾, the shipmaster Nandi again brought eleven nuns, including Tiesaluo and others, from the kingdom of Sinhala. Once the nuns who had previously received ordination had become proficient in the language of Song, the nun invited Sanghavarman to establish an ordination platform at Nanlin Monastery. In succession, more than three hundred women requested reordination. This took place in the eighteenth year of the Yuanjia era ⁽⁴⁴¹⁾, when the nun was thirty-four years old.

At that time, the nun once sat silently throughout the entire day. The karmadāna deliberately touched her, but when she remained motionless, the karmadāna assumed that she had died. Frightened, the karmadāna informed the official who supported the monastery and brought him to examine her. They found that the nun’s body was cold, her flesh had stiffened, and only a faint breath remained, growing ever weaker.

At first, they intended to move her, but the nun suddenly opened her eyes, smiled, and spoke as usual. All who came to see her at that time regarded the event as extraordinary and deeply respected her. It is not known where she later entered nirvana.

Story 28: NUN JINGCHENG OF ZHULIN MONASTERY IN DONGXIANG, SHANYANG

The nun’s family name was Liu, and her personal name was Sheng. She was a native of Qiao Commandery. She diligently observed the Vinaya, practiced austerities, and recited scriptures totaling four hundred and fifty thousand characters. Because the monastery was near wooded mountains and free from clamorous noise, she devoted herself to meditation and completely severed worldly defilements.

On one occasion, someone lost an ox and searched for it for a long time without success. At night, while entering the mountains, the searchers saw a brilliant blaze of light surrounding the monastery; yet when they arrived, they found nothing at all. People often saw a tiger roaming around the nun. Whenever she sat in meditation, it would come and sit beside her. If any nun in the monastery committed an offense and did not immediately repent, the tiger would become angry; once she had completed her repentance, it would become joyful.

Later, while traveling out of the mountains, the nun encountered a young woman from the northern lands. After they had spoken briefly, both rejoiced as though meeting an old friend. The young woman’s family name was Qiu and her personal name was Wenjiang. She was a native of Boping and deeply admired the Buddha-Dharma. Having heard that the southern country was prosperous and that the Dharma flourished there, she had come to that land. She consequently requested permission to leave the household life and joined the nun in practicing austerities. Neither of them ate any kind of grain or rice, subsisting only on sesame, fruits, and medicinal herbs. Their reputation thus spread as far as the capital of the state of Lu.

The people of Lu considered them holy persons and sent people from afar to welcome the two. However, because those people disliked inhabitants of the border regions, they spoke ill of the two and made improper gestures that impugned their speech and conduct. One day, the ruler of Lu prepared a fine meal and invited everyone to partake of it. From that time onward, many people showed contempt for the two nuns and did not invite them to remain.

The nun and Wenjiang then returned to their former monastery. At the age of ninety-three, the nun manifested nirvana without having suffered any illness.

Story 29: NUN FAXIANG OF TAIXUANTAI MONASTERY IN WU COMMANDERY

The nun’s family name was Hou, and she was a native of Dunhuang. She possessed lofty virtue, pure integrity, outstanding ability, and learning surpassing that of others. Resolutely devoted to study, she did not neglect her learning because of poverty and hardship. She always remained content with honorable poverty and did not change her heart or abandon her principles for the sake of glory and distinction. She came from a family of educators with many relatives.

When the ruler Fu Jian was defeated in battle and her family was scattered, she left the household life and undertook the precepts, gaining an even more profound faith in and understanding of the Buddha-Dharma. She often shared her fine robes and delicious food with the nun Huisu. The other nuns in the monastery tried to dissuade her:

– Huisu is rustic and taciturn by nature. She has never devoted herself to the Buddhist scriptures or Vinaya, has no method for instructing those who wish to study and practice meditation, is clumsy in her work, and slow in speech. She is a foolish and inferior person. Why do you not plant merit in a fertile field instead of sowing it in this barren one?

The nun replied:

– Only a sage can know whether a field of merit is fertile or barren. I am an ordinary person; how could I choose one person and reject another? Whenever I encounter someone, I practice generosity. What concern is this of yours that you should think in such a way?

Later, Huisu held a seven-day meditation retreat. On the third night, she sat in meditation with the assembly. When the assembly ended its meditation, Huisu remained seated, silent and unmoving. Everyone came to examine her and found her sitting as firmly as a tree or rock. Even when they pulled at her, she did not move in the slightest, and some believed that she had died. Three days later, Huisu emerged from samadhi. After emerging, she was entirely as usual, and everyone regarded this as extraordinary. Only then did the nuns understand that Faxiang had known Huisu better than anyone else.

There were many events of this kind. As the nun grew older, her virtue became ever more profound.

Near the end of the Yuanjia era (424–453), the nun entered nirvana at more than ninety years of age.

Story 30: NUN YESHOU OF DONGQINGYUAN MONASTERY

The nun, whose family name was Zhang, was a native of Pengcheng. She possessed a dignified appearance, lofty observance of the precepts, a profound understanding of the Mahayana teachings,^[36] and deep insight into their wondrous principles. She especially delighted in sitting meditation and reciting sutras, never neglecting them even for a moment.

Emperor Gaozu Wu of the Song dynasty held her in great esteem. From childhood, Emperor Wen also received the Three Refuges^[37] from her. While she resided at Yong'an Monastery, offerings were made to her continually.

In the second year of the Yuanjia era ⁽⁴²⁵⁾, a woman of the Fan family, the mother of Wang Jingshen, donated to the nun a tract of land belonging to the former ancestral shrine of Wang Tan. The nun had a monastery built there and named it Qingyuan. She was strict with her disciples and lived according to meticulous discipline.

Imperial Consort Pan praised her, saying:

– The nun Yeshou propagates the Buddha-Dharma and is truly worthy of reverence!

In the fifteenth year of the Yuanjia era ⁽⁴³⁸⁾, the consort expanded the monastery westward to construct a Buddha hall and extended its northern side to build quarters for the Sangha. She provided all the necessities so that the community of nuns might make ever greater progress in their study and practice. The nun had more than two hundred disciples, and her work of propagating the Dharma never ceased.

As the nun advanced in age, ever more people revered her. Venerable elders repeatedly brought gifts to make offerings to her, but she declined them all.

In the sixth year of the Daming era ⁽⁴⁶²⁾, the nun entered final rest at the age of ninety.

Contemporary with her were the nuns Jing'ai, Baoying, and Falin, all pure practitioners renowned throughout the capital.

The nun Jing'ai had long practiced meditation and recited sutras. Whatever matter she encountered, she resolved it satisfactorily. She entered final rest in the fifth year of the Taishi era ⁽⁴⁶⁹⁾.

The nun Baoying built a five-story stupa, thoroughly comprehended the wondrous principles, practiced diligently, and subsisted on simple food. She entered final rest in the sixth year of the Taishi era ⁽⁴⁷⁰⁾.

The nun Falin was thoroughly versed in the sutras and Vinaya. Though advanced in age, she never grew lax. She entered final rest in the first year of the Yuanhui era ⁽⁴⁷³⁾.

She had a disciple named Tanyin, who was proficient in meditation and Vinaya, cared nothing for fame or gain, and did not frequent towns or marketplaces. She entered final rest in the sixth year of the Yuanhui era ⁽⁴⁷⁸⁾.

Biography 31: THE NUN FABIAN OF JINGFU MONASTERY

The nun was a native of Danyang. She renounced the household life in childhood and became a disciple of the nun Huiguo at Jingfu Monastery. By nature, she was honest, circumspect, noble, diligent, and frugal. She ordinarily wore coarse, worn robes and ate simple food, abstaining from pungent foods. Her good reputation therefore spread early throughout the capital. Langya Wang Yu, the governor of Yangzhou, held her in great esteem.

Later, at Daolin Monastery, she studied meditative contemplation under the Indian śramaṇa Kālayaśas.^[38] She practiced in accordance with the Dharma and gained a thorough understanding of meditation.

Whenever she meditated with the assembly, she would often sit motionless as though deeply asleep. On one occasion, while meditating in the dining hall, the whole assembly emerged from meditation, but she alone remained seated without moving. Astonished, the karmadāna touched her and found her like wood or stone. He informed the assembly, and everyone came to look. After a while, the nun emerged from samadhi and spoke as usual. Everyone admired her, and their reverence for her increased manyfold.

In the seventh year of the Daming era ⁽⁴⁶³⁾, the nun entered final rest at more than sixty years of age.

Two days before her death, Dharma Master Chaobian of Upper Dinglin Monastery dreamed of a majestic and magnificent palace city. All its objects shone brilliantly and were such as could not exist in the human world. Within it were great crowds of beautifully adorned men and women, but no master could be seen. The Dharma Master asked the reason.

The people replied:

– Tomorrow, the nun Fabian of Jingfu Monastery will be reborn here and become the mistress of this place.

That same day, the nun felt slight aching throughout her body. She summoned the entire assembly, senior and junior alike, and said:

– Last night, a stranger approached me, suddenly appearing and suddenly vanishing, like a shadow, like a cloud.

Having spoken these words, the nun entered final rest while seated.

Later, the nuns Daozhao and Sengbian likewise became renowned through their diligence. The nun Daozhao, whose family name was Yang, was a native of Xuzhou in the northern lands. She ate only vegetables and fruit, recited sutras, and frequently received offerings from the Prince of Linxia.

Biography 32: THE NUN DAOZONG OF SANCENG MONASTERY IN JIANGLING

It is not known where the nun came from. She lived at Sanceng Monastery in Jiangling. In childhood, she was not concerned with surpassing others; when grown, she was not defiled by mingling with the multitude. She maintained that the distinction between the wise and the foolish rested solely upon understanding. By living unobtrusively amid ordinary society, she quietly guided many people to liberation.

On the night of the fifteenth day of the third month in the seventh year of the Daming era ⁽⁴⁶³⁾ of the Song dynasty, the nun anointed her body with oil, closed the door, and immolated herself. When the flames reached her head and destroyed her ears and eyes, she still did not cease reciting sutras. Monastics and laypeople alike mourned her, while māras and demons were terrified. When the news spread throughout the realm, everyone aroused the aspiration for bodhi. Liu Qiu, a recluse of the Song dynasty, was very gracious toward the nun and held her in reverence. He composed a verse in her praise.

Biography 33: THE NUN HUIJUN OF ZHUYUAN MONASTERY

The nun, whose family name was Chen, was a native of Shanyin. From childhood, she was intelligent, gifted, and exceptionally diligent. Every morning, she set aside time to burn incense, practice contemplation, and bow to the Buddha. She ate one meal a day at noon, partaking only of simple vegetables and fruit and never eating savory fish or meat. Though she lived at home, her practice was no different from that of one who had renounced the household life, and even her parents could not restrain her aspiration.

When she reached the age of eighteen, her parents permitted her to renounce the household life. Whether Buddhist scriptures or non-Buddhist texts, she mastered them after reading them only once. She entered deeply into the profound methods of meditation and the subtle practices of contemplation. She lived in tranquility without contention and mingled harmoniously with others while preserving her integrity. Whether associating with friends or attending upon elders, she never once engaged in jesting conversation.

Wang Yigong, chancellor of the Song dynasty and Prince of Jiangxia, was very gracious toward her and held her in reverence. Throughout the year, he regularly offered her clothing and medicines, never allowing her to lack anything.

The nun accumulated no wealth for herself; she devoted everything to constructing monasteries. Zhuyuan Monastery was established largely through her efforts. She constantly abided in the bliss of meditation, and even in old age her practice never declined.

In the eighth year of the Daming era ⁽⁴⁶⁴⁾ of the Song dynasty, the nun entered final rest at the age of seventy-three. Her body was interred at Mount Fu.

At the same monastery was the nun Senghua, who was likewise exceptionally intelligent and gifted. She had memorized many sutras and Vinaya texts, ate only vegetables and fruit, practiced austerities, and became as renowned as Huijun.

Biography 34: THE NUN BAOXIAN OF PUXIAN MONASTERY

The nun, whose family name was Chen, was a native of Chen Commandery. When she was sixteen, her mother died. For three consecutive years, she ate no grain, sustaining herself only on tubers and roots. She wore no garments made of silk and did not sit upon beds or mats.

At nineteen, she renounced the household life and resided at Jian'an Monastery. She maintained lofty observance of the precepts, practiced diligently, and became proficient in both meditation and Vinaya.

Emperor Wen (424–453) of the Song dynasty revered her, received her with ceremonial courtesy, and made offerings of clothing and food.

Emperor Xiaowu (453–464) likewise treated her graciously and received her with reverence, offering her ten thousand cash each month.

When Emperor Ming (465–472) ascended the throne, he also praised her and received her with even greater honor.

In the first year of the Taishi era ⁽⁴⁶⁵⁾, the emperor issued an edict appointing the nun as abbess of Puxian Monastery. In the second year ⁽⁴⁶⁶⁾, the emperor further appointed her Saṅgha Administrator^[39] of the capital. By nature resolute and upright, she could not be swayed by anyone. She always bore a dignified demeanor, and her judgments were as certain as though divinely inspired. She was skilled in discussing the principles underlying phenomena and in thoroughly elucidating difficult questions.

During the Yongping era ⁽²⁹¹⁾ of the early Jin dynasty^[40], the nun Jingjian became the first bhikshuni in China. At first, when nuns received full ordination, they sought it only from the assembly of monks. The nuns Huiguo, Jingyin, and others of Jingfu Monastery raised this matter with Guṇavarman. Guṇavarman said:

– At that time, this country did not yet have both divisions of the Saṅgha. Receiving ordination solely from the assembly of monks nevertheless conferred full ordination.

Later, in the eleventh year of the Yuanjia era ⁽⁴³⁴⁾, when Indian nuns such as Tiesaluo and others came here, the nuns Huiguo and her companions again received full ordination under Saṅghavarman at the ordination platform of Nanlin Monastery. This was done to enhance the excellence of their precept observance, not because their previous ordination had been invalid. Thereafter, increasing numbers of those fond of novelty imitated this practice and transmitted it to others, and so this provision was gradually omitted from the disciplinary regulations.

In the second year of the Yuanhui era ⁽⁴⁷⁴⁾, Vinaya Master Ying convened an assembly at Jinxing Monastery to lecture on the Ten Recitations Vinaya.^[41] On the very first day, more than ten nuns attended. After the Dharma master completed his lecture, many nuns wished to request reordination. The nun invited the senior monks to the teaching seat to decide the matter.

The senior monks struck the announcement board and issued this order: “Nuns may not receive reordination on their own initiative. If any nun determines that she was not of sufficient age, her preceptor must first assemble the community so that she may repent; only afterward may she be brought before the assembly of monks. If the assembly of monks grants permission, the nuns must appoint someone to examine her, and only then may she receive ordination.

Anyone who defies this order shall be expelled from the Saṅgha.” From that time onward, the competitive rush to receive reordination temporarily ceased.

The nun lived simply and purely, and was accomplished in both practical affairs and principles. She cared for those of lesser ability and helped the community live in peace and stability. She was earnest, had few desires, and knew contentment; therefore, she was respected by the people of her time.

In the first year of the Shengming era ⁽⁴⁷⁷⁾, the nun passed away at the age of seventy-seven.

Biography 35: THE NUN FAJING OF PUXIAN MONASTERY

The nun was a native of Jiangbei. At the age of twenty, during a time of turmoil, she followed her father in fleeing for refuge at the Moling Gate and practiced the Buddhist path.

While still young, she left the household life and resided at Yongfu Monastery. She maintained pure conduct in accordance with the precepts and thoroughly understood both practical affairs and principles. She contemplated and investigated the profound meaning of the scriptures to its utmost depths. Her virtue could be compared with that of renowned nuns such as Baoxian and others.

Emperor Ming (465–472) of the Song dynasty held her in great esteem. In the first year of the Taishi era ⁽⁴⁶⁵⁾, the emperor issued an edict inviting her to become abbess of Puxian Monastery. The emperor and his officials received her with the reverence due a teacher and the affection accorded a friend.

In the second year ⁽⁴⁶⁶⁾, the emperor appointed her Chief Karmadāna of the capital. She conducted affairs impartially, uprightly, and with the utmost precision. According to the circumstances, she either assisted or promoted people, and through the transforming influence of her virtue, a great many submitted to her guidance. Among the communities of nuns in the Jing and Chu regions and laywomen, there was no one who hesitated to send her letters, resolve to make offerings, and request a spiritual friendship with her. All who received her instruction came to possess virtue resembling her own, and as many as seven hundred people followed her in studying the Vinaya.

In the first year of the Yuanhui era ⁽⁴⁷³⁾, the nun passed away at the age of sixty-five.

Biography 36: THE NUN HUI妙 OF YONGKANG MONASTERY IN SHU COMMANDERY

The nun’s family name was Zhou, and she was a native of Xiping. She left the household life while still young and often vowed to burn her body as an offering to the Three Jewels.

At the end of the Taishi era ⁽⁴⁷¹⁾, she expressed this aspiration to Provincial Governor Liu Liang. At first, Liu Liang consented to allow her to carry it out. In that region stood a brick stupa belonging to Lady Wang, a concubine of Zhao Chusi. The nun asked to ascend that stupa to burn her body, and Lady Wang also agreed.

On the night of the full moon of the first lunar month, the nun and her disciples brought oil and cloth to the stupa. While teacher and disciples were making preparations, Liu Liang sent a letter to the community of nuns, saying:

– If Huimiao truly burns her body, the entire community of nuns at Yongkang Monastery will incur a grave offense.

Thus, the nun had no choice but to abandon the undertaking.

Lady Wang also became angry and said:

– Huimiao has deceitfully staged this marvel solely for fame and profit. She must also have secretly bribed the stupa’s guards with money and valuables to make this happen. Otherwise, why would everyone in the city know of it in the middle of the night?

The nun replied:

– Elder sister, do not become angry so unreasonably. Relinquishing my body is my own affair; how could others know of it?

Having said this, the nun returned to the monastery. She ate no grain of any kind and drank only sesame oil.

In the first year of the Shengming era ⁽⁴⁷⁷⁾, the nun burned her body at the monastery. Even after the flames reached her face, she did not cease reciting the scriptures. She further told her disciples:

– You will gather two sheng^[42] of my remains.

When the fire went out, it was exactly as the nun had said.

One month before the nun immolated herself, there appeared an Indian monk about twenty years of age and handsome in appearance. On his right shoulder was a hair six or seven cun long, extremely fine and soft. When someone asked him about it, the monk replied:

– Because I have long left my shoulder exposed, the hair grew in this way.

That monk said to the nun:

– I live in the country of Vārāṇasī and arrived here several days ago. I heard that you wished to relinquish your body as an offering to the Three Jewels, so I have come to present you with this silver vessel.

The nun immediately bowed at his feet and accepted the vessel, but before she could thank him, the monk hurriedly took his leave and departed. The nun sent someone after him to invite him to remain, but once outside the gate, the messenger could no longer see him anywhere.

The disciples gathered the nun’s relics^[43] and placed them in the vessel, yet they did not amount to even two ge^[44].

-END OF FASCICLE TWO-

Notes:

^[15] Huainan 淮南: the region extending from south of the Huai River to north of the Yangtze River; today the name refers specifically to central Anhui Province.

^[16] Tan Zong said: “In the seventh year of the Yuanjia era ⁽⁴³⁰⁾, the monastery’s abbess, the nun Hong’an, wished to rebuild the monastery. I borrowed the written appeal to examine it and thereby learned that the monastery had first been founded in the third year of the Yongchu era ⁽⁴²²⁾.”

^[17] Guṇavarman 求那跋摩 (S: Guṇavarman; 367–431): an eminent Indian monk who traveled to China and translated scriptures during the Liu Song dynasty.

^[18] Jinling 金陵: Runzhou, corresponding to the present-day city of Zhenjiang in Jiangsu Province.

^[19] The Land of Peace and Nurture (Peace and Nurture 安養): another name for the Land of Ultimate Bliss. Sentient beings born into this world can all dwell at ease and nurture their bodies; therefore, it is called the Land of Peace and Nurture.

^[20] Chang’an 長安: the capital of various dynasties—from the Han through the Tang, over a period of approximately one thousand years—including the Western Han, Western Wei, Northern Zhou, Sui, and Tang dynasties.

^[21] The Śūraṅgama Sūtra (Śūraṅgama Sūtra 首楞嚴經; full title: Sūtra of the Foremost Śūraṅgama at the Crown of the Great Buddha, and of All the Bodhisattvas’ Myriad Practices for Cultivating and Realizing the Tathagata’s Secret Cause and Complete Meaning): a scripture in ten fascicles, translated by Pramiti during the Tang dynasty in China and included in volume 19 of the Taishō Tripiṭaka.

^[22] Shangshu 尚書: the official who headed a ministry at the imperial court, equivalent to a modern-day minister.

^[23] One Chinese chi (一尺): equivalent to 33 cm.

^[24] An Gou 安苟: some sources record the name as An Xun 安荀.

^[25] Tuṣita 兜率 (S: Tuṣita): the fourth of the six heavens of the Desire Realm, extending eighty thousand yojanas.

^[26] The Image of the Buddhas of the Ten Directions (十方佛像): that is, an image of Amitabha Buddha.

^[27] The fourfold assembly (四眾): bhikshus, bhikshunis, shramaneras, and shramanerikas.

^[28] The Mahāparinirvāṇa Sūtra (大涅槃經; S: Mahā-parinirvāṇa-sūtra; also called the Mahāparinirvāṇa Sūtra or Nirvāṇa Sūtra): a scripture comprising forty fascicles, translated by Dharmakṣema in 421 during the Northern Liang dynasty of China and included in volume 12 of the Taishō Tripiṭaka. This sutra expounds such doctrines as the eternal abiding of the Tathagata, the possession of Buddha-nature by all sentient beings, and the attainment of Buddhahood by icchantikas.

^[29] Wuxing 吳興: the name of a county in Zhejiang Province, China.

^[30] Hu 斛: an ancient unit and vessel of measure, equivalent to ten dou.

^[31] Weina 維那 (also called du-weina, yuezhong, or zhishi): an office in the Buddhist administration during the Northern Wei dynasty of China. The holder of this office managed, directed, and attended to the affairs of the monastic community.

^[32] The fruit of stream-entry (the first fruit; S: Srota-āpanna): the first of the four fruits of the śrāvaka path, namely, the attainment of a noble one who has completely eliminated the delusions of view.

^[33] Upon inquiring among people in the region of Yi, some said that the bhikshuni immolated herself in the seventeenth year of the Yuanjia era ⁽⁴⁴⁰⁾; some said it occurred during the Xiaojian era; and some said it was during the middle of the Daming era. Therefore, all these accounts are recorded here in full.

^[34] The Kingdom of the Lion (師子國; also called the Isle of the Lion): present-day Sri Lanka.

^[35] The eight weighty principles (八敬; S: aṭṭha garu-dhammā): eight principles that bhikshunis must honor throughout their lives and must not violate. They are: 1. Even if a bhikshuni has been ordained for one hundred years, upon seeing a newly ordained bhikshu she must rise to welcome him, pay homage, prepare a seat, and invite him to sit; 2.

A bhikshuni must not revile or rebuke a bhikshu, nor denounce him as one who has violated the precepts, corrupted right view, or transgressed proper deportment; 3. A bhikshuni must not declare the faults of or bring charges against a bhikshu, whereas a bhikshu may declare the faults of and bring charges against a bhikshuni; 4. After a śikṣamāṇā has completed two years of training in the precepts, she must approach the bhikshu Sangha to request full ordination; 5.

A bhikshuni who commits a saṅghāvaśeṣa offense must, in the presence of both divisions of the Sangha, undergo the mānatta discipline for half a month; 6. Every half month, bhikshunis must approach the bhikshu Sangha to request instruction; 7. Bhikshunis must not undertake the rains retreat in a place where there is no residence of the bhikshu Sangha; 8.

After completing the rains retreat, the bhikshuni Sangha—the community of bhikshunis—must approach the bhikshu Sangha to request the threefold invitation concerning what has been seen, heard, or suspected.

^[36] Mahayana 大乘 (S: Mahā-yāna): originally denoting great means of conveyance, such as carts and boats. In Buddhist scriptures, this term is commonly used for the profound and wondrous Dharma, which, like a great vehicle, transports immeasurable sentient beings from the shore of afflictions to the shore of liberation.

^[37] The Three Refuges (三歸; S: tri-śaraṇa-gamana; also called taking the Three Refuges): returning to and relying upon the Three Jewels, while seeking their protection so as to attain everlasting liberation from all suffering.

^[38] Kālayasas 畺良耶舍 (S: Kālayaśas; 383–442): an eminent monk from the Western Regions who traveled to China to translate scriptures and lived during the Liu Song dynasty. He possessed extensive knowledge of the Abhidharma and Vinaya and was highly accomplished in meditative contemplation. In 424, Emperor Wen invited him to Jiankang, where he became abbot of Daolin Monastery on Mount Zhong. A great many people studied under him. He entered nirvana at Jiangling at the age of sixty.

^[39] Sangha rectifier 僧正 (also called Sangha chief): an office in the Buddhist administration charged with overseeing the monastic order throughout the nation or within a particular region and with correcting misconduct among monks and nuns.

^[40] Early Jin 初晉: that is, the Western Jin dynasty (265–317).

^[41] The Ten Recitations Vinaya (十誦律): an extensive Vinaya comprising sixty-one fascicles, jointly translated by Puṇyatāra and Kumārajīva during the Later Qin dynasty of China and included in volume 23 of the Taishō Tripiṭaka. Because it divides the monastic discipline into ten sections, or ten recitations, for exposition, it is called the Ten Recitations Vinaya. It is the extensive Vinaya of the Sarvāstivāda school.

^[42] Sheng 升: an ancient Chinese unit of measure, equivalent to one-tenth of a dou.

^[43] Śarīra 舍利 (S: śarīra): bodily remains. The term ordinarily refers to the relics of the Buddha and later also came to refer to bones remaining after the bodies of eminent monks were cremated.

^[44] Ge 合: an ancient Chinese unit of measure, equivalent to one-tenth of a sheng.