比丘尼傳

Biography 37: NUN FAYUAN OF ZENGCHENG, DONGGUAN

The nun’s family name was You, and she was from Zengcheng, Dongguan.

In the ninth year of the Yuanjia era ⁽⁴³²⁾, when she was ten years old and her younger sister, Facai, was nine, neither of them yet knew anything about the Buddha-Dharma.

On the eighth day of the second month that year, the nun and her sister suddenly disappeared. Three days later, they returned and told their parents:

– We two sisters went up to a celestial palace in the Pure Land, where we met the Buddha and received his teaching and guidance.

On the fifteenth day of the ninth month, the two sisters departed again. When they returned ten days later, they could write texts in an Indian language and recite sutras. When they saw Indians conversing and joking, they understood everything clearly.

On the fifteenth day of the first month of the tenth year ⁽⁴³³⁾, the two sisters departed once more. Farmers saw them borne by the wind straight up into the sky. This time, their anxious parents made offerings to the spirits and prayed for blessings. Only after a month did the sisters return. By then they had gone forth, were wearing Dharma robes, and brought their hair home. They told their parents:

– We met the Buddha and the bhiksunis. The Buddha said, “Through causes and conditions from previous lives, you are now worthy to become my disciples.” When he had spoken, the Buddha reached out and stroked our heads, whereupon our hair fell out by itself. He gave me the Dharma name Fayuan and my younger sister the name Facai. As we were about to return, the Buddha said, “You should establish a monastery, and I shall entrust sutras to you.”

After returning home, the two sisters removed the shrine to the spirits and converted it into a monastery, where they recited scriptures throughout the day and night. Every evening, five-colored light shone above the mountaintop like the radiance of a torch.

From that time onward, the sisters’ bearing and conduct were noble and refined, while their sutra chanting was resonant and clear. None of the nuns in the capital could chant the sutras better than they could.

The regional inspectors Wei Lang and Kong Mo both humbled themselves to visit and make offerings, listened to the sisters expound the teachings, and greatly revered them. Consequently, the people throughout the country came to uphold the true Dharma.

During the Jianyuan era (479–482), the nun passed away at the age of fifty-six.

Biography 38: NUN TANQIE OF SOUTH YONG’AN MONASTERY

It is not known where the nun came from. In childhood, she became a disciple of the nun Puyao and lived with her teacher at South Yong’an Monastery. Nun Puyao maintained a pure and unblemished religious life, excelled in study and practice, and was renowned in her time.

The nun was noble in conduct, sincere, and tireless in seeking learning, aspiring to comprehend all the profound principles of the Buddha-Dharma. Even before receiving the precepts, she studied sutras and treatises. After receiving the complete precepts, she studied every section of the Vinaya, became capable of managing all affairs, and excelled in exposition, meticulously analyzing subtle points and thoroughly investigating the profound essentials.

Nuns both senior and junior honored her as their teacher. Employing skillful means according to their capacities, she guided and received them, and many came to rely upon her in their practice and study. From women of powerful and noble families to those of humble station, none failed to respect her.

In the second year of the Yongming era ⁽⁴⁸⁴⁾ of the Qi dynasty, the nun passed away at the age of sixty-three.

Biography 39: NUN SENGJING OF CHONGSHENG MONASTERY

The nun’s family name was Li. She was from Kuaiji and later settled in Moling County. While she was still in her mother’s womb, her family held a vegetarian feast and invited a monk from Waguan Monastery and the nun Tanzhi from Chaoxi Monastery to receive offerings. By chance, both pointed to the child in the womb and called her their disciple. On behalf of her child, the mother addressed them as teachers and said:

– When this child is born, whether a boy or a girl, I shall allow the child to go forth.

As the time of birth drew near, the mother dreamed that a deity came and told her:

– You should convene an observance of the eight fasting precepts.

She followed this instruction. While she was preparing the vegetarian feast and inviting members of the Sangha, the child was born. She then heard a voice resounding in midair:

– The child should be made a disciple of the nun at Jian’an Monastery.

The mother obeyed this instruction.

At the age of five or six, whenever the nun heard others reciting sutras, she could recite along with them and remember everything clearly. She read several hundred fascicles of scripture and attained an ever-deeper understanding of their subtle principles. She subsisted on simple food and disciplined herself strictly, and her good reputation gradually spread afar.

Around the middle of the Yuanjia era (424–453), the regional inspector Kong Mo of Lu Commandery was appointed to govern Guangzhou and invited the nun to accompany him. By chance, she encountered Indian nuns such as Tiesaluo and others who were traveling to the capital of the Song dynasty. They were all persons of lofty integrity, and so the nun requested the complete precepts from them and gained a penetrating understanding of impermanence.

She then wished to sail across the sea to India to venerate the sacred sites associated with the Buddha, but monks and laypeople alike dissuaded her. She therefore remained in Lingnan for more than thirty years. Her exemplary practice gradually shone forth, transforming even the cruel and violent. Thirteen families donated their gardens and homes to her and together built a monastery at Chaoting, naming it Zhongzao.

Emperor Ming of the Song dynasty heard of her reputation and dispatched an envoy from afar to welcome her. Monastics and laypeople in Panyu were all sorrowful and reluctant to part with her. When she reached the capital, the emperor issued an edict appointing her abbess of Chongsheng Monastery. Monastics and laypeople alike followed her instructions.

Yue Zun of Danyang also resolved to convert his home into a monastery and offered it to her. She later moved there.

Emperor Wenhui and Prince Wenxuan of Jingling^[1] of the Qi dynasty both admired her virtue and continually made offerings to her.

On the third day of the second month in the fourth year of the Yongming era ⁽⁴⁸⁶⁾, the nun passed away at the age of eighty-four. Her body was interred south of Mount Zhong^[2]. Her disciples erected a stele, and Shen of Wuxing, Vice Director of the Imperial Secretariat, composed the inscription.

Biography 40: NUN SENGMENG OF QIMING MONASTERY, YANGUAN

The nun’s family name was Cen, and she was from Nanyang. Her ancestors moved to Yanguan County, and she represented the fifth generation to live there. Her great-great-grandfather^[3] served during the Jin dynasty as a Principal Gentleman and magistrate of Yuhang. For generations, her family followed the teachings of Huang-Lao and also revered and trusted heterodox spirits. Although still young, she was grieved by this and aspired to go forth in the Buddhist path.

When the nun was twelve years old, her father died. In anguish she wailed so bitterly that she vomited blood and fainted, regaining consciousness only after a long while. After observing three years of mourning for her father, she explained the imperishable nature^[4] and requested her mother’s permission to leave and go forth.

From then onward, she maintained pure precepts and conduct, served her teacher with single-minded reverence, and subsisted on simple food sufficient only to preserve her life. She diligently recited sutras, venerated the Buddha, and practiced repentance without ever becoming indolent or weary. Constantly remorseful over her former wrongdoings, she bowed in repentance with such sincerity that tears fell from her eyes. She often accomplished deeds others could not perform. Zhang Dai of Wu Commandery, who served as regional inspector of Yizhou, heard of her reputation, held her in the highest esteem, and honored her as his teacher.

In the first year of the Yuanhui era ⁽⁴⁷³⁾ of the Song dynasty, the nun Jingdu traveled to Wu and invited her to leave the capital and reside at Jianfu Monastery. From morning until evening, she read one scripture after another and then expounded them, never feeling indolent or fatigued. She was widely learned and possessed an enduring memory; after hearing a scripture only once, she remembered it in full. She therefore attained a thorough understanding of the sutras and Vinaya. Moreover, she constantly practiced seated meditation and collected mindfulness, and thus lived in utmost peace and joy.

In the fourth year of the Jianyuan era ⁽⁴⁸²⁾ of the Qi dynasty, because her mother was ill, the nun converted the eastern residence into a monastery and named it Qiming. She had a Buddha hall constructed and planted rows of bamboo around it. Both within and without, the grounds were pure and serene, like the realm of immortals. Whenever she encountered the hungry, she gave them food; whenever she encountered those suffering from cold, she gave them clothing.

South of the monastery lived a hunter. Whenever birds and animals saw him, they fled in fear into the nun’s monastery. When his dogs and hawks pursued them, she interposed her own body to stop them. Though her body was bitten and pecked by the dogs and birds of prey, the other birds and animals thereby escaped harm.

Dozens of people lived with her for more than thirty years, yet none ever saw her display sorrow or anger.

In the seventh year of the Yongming era ⁽⁴⁸⁹⁾, the nun passed away at the age of seventy-two.

At that time, there was also the nun Sengyuan, her younger cousin, who was likewise renowned for filial devotion, lofty practice, and profound wisdom.

Biography 41: NUN MIAOZHI OF HUAYAN MONASTERY

The nun’s family name was Cao, and she was from Henei. Naturally intelligent and magnanimous, she guarded the precepts as one protects a luminous pearl. She constantly cultivated patience and never acted contrary to the wishes of others. Even when harmed or afflicted by others, her countenance remained cheerful. Throughout the year, she devoted herself to practice and study, passing entire days without the slightest sorrow. She mastered the characteristics of the Dharma and was therefore revered by all.

When the meditation hall had just been completed, Emperor Wu of the Qi dynasty issued an edict inviting her to expound the Srimala Sutra and the Vimalakirti Sutra. While she was teaching, the emperor personally attended several times and posed many questions. The nun explained and analyzed them fluently, without obstruction or delay. She was therefore continually praised by the emperor and admired by the fourfold assembly. Subsequently, Prince Wenxuan of Jingling of the Qi dynasty granted land at Mount Zhong as a burial ground for eminent and virtuous monastics.

In the second year of the Jianwu era ⁽⁴⁹⁵⁾, the nun passed away at the age of sixty-four. Her body was interred at Dinglin Monastery.

Lady Jiang, wife of Attendant-in-Ordinary Wang Lun of Langye during the Southern Qi dynasty, composed a eulogy praising the nun. It was engraved upon a stone stele erected to the left of her tomb.

Biography 42: NUN ZHISHENG OF JIANFU MONASTERY

The nun’s family name was Xu, and she was from Chang’an. Her family had resided in Kuaiji for three generations.

At the age of six, the nun accompanied her mother, Lady Wang, out of the capital to visit Waguan Monastery. Seeing the monastery magnificently and beautifully adorned with precious objects, she was deeply moved, shed tears, and longed to go forth. Her mother asked the reason, and the nun fully explained her aspiration. Her mother said:

– You are still too young, so I cannot yet permit you to go forth.

Near the end of the Song dynasty, the country suffered many calamities, the people lost their livelihoods, and disorder persisted for years. Thus, the nun was nearly twenty before she could go forth and reside at Jianfu Monastery. She ordinarily practiced and studied alone, associated with no one, withdrew far from worldly affairs, and rejected conventional ways. After hearing the Mahaparinirvana Sutra taught only once, she was able to receive and retain it. Later, she studied the Vinaya Pitaka and likewise required no second effort. In studying the dharani teachings,^[5] she rearranged their headings and herself composed several dozen fascicles of commentaries. Their words were concise but their purport profound; their meanings were subtle and their truth wondrous.

The nun was noble and steadfast. Though close to defilement, she remained unstained; when faced with hardship, her resolve did not falter. During the Daming era (457–464), a young man deceived the nun, arranging to wait for her at the head of a bridge while plotting an improper act. Firm in mind and resolute in purpose, she openly informed everyone. They seized the young man and handed him over to the authorities. Truly, the nun guarded the precepts as strictly as one protects a luminous pearl.

On another occasion, the monk Zong Xuanshou, a disciple of Dharma Master Tanbin of Zhuangyan Monastery, and the attendant guarding the Buddha hall were negligent, allowing thieves to steal a bodhisattva’s jeweled necklace and a basin made of the seven treasures. Even the contents of Dharma Master Tanbin’s room were completely taken, apart from his robe and bowl. Both grieved and angry, the Dharma Master suspended his lectures and kept his room closed for three days. The nun informed the fourfold assembly and collected donations. Within only ten days, everything had been fully replaced for the Dharma Master. Through her virtue, the nun inspired the people and accomplished many similar deeds.

Hearing of the nun’s lofty virtue, Emperor Wenhui of the Qi dynasty sent someone to invite her to the capital. Whenever she entered the palace, she expounded the sutras. The Minister of Education, Prince Wenxuan of Jingling, revered her all the more.

With a resolve as pure as refined gold and a heart as immaculate as white jade and snow, the nun instructed and admonished the community of nuns with great rigor and clarity. She earned everyone’s trust, and the emperor issued an edict appointing her abbess of the monastery. From then onward, all cherished her and served her as a venerable teacher.

Once, while receiving the bodhisattva precepts from Dharma Master Sengyuan at Dinglin Monastery, the nun saw an incense burner placed beside the Dharma seat and intended to go light incense. The Dharma Master stopped her and said, “You need not light it; perfect sincerity alone is sufficient.” Nevertheless, fragrant smoke began gently wafting from the burner. Everyone praised this, saying, “It manifested in response to the nun’s sincerity.”

During the Yongming era (483–493), the nun held a vegetarian offering feast. While she was praying with single-minded concentration, the sound of fingers snapping was suddenly heard in empty space. The nun immediately joined her palms and listened attentively.

During her thirty years at the monastery, she never attended a vegetarian feast and never entered the homes of the powerful and noble. She always preferred secluded places, where she collected her mindfulness and practiced contemplative insight. Consequently, few people knew of her.

Emperor Wenhui specially provided her with all necessary requisites. She used these offerings to construct living quarters and improve and beautify monasteries. She also exchanged her robes and bowl for money to carve seven stone statues of rulers of the Song and Qi dynasties and enshrined them at Qieshan Monastery.

In the tenth year of the Yongming era ⁽⁴⁹²⁾, while lying ill in bed, the nun suddenly saw a golden carriage and a jade mansion coming to welcome her. On the fifteenth day of the fourth month, she told her disciples:

– Today I bid you farewell.

Hearing this, all her disciples wept sorrowfully. The nun then opened her robe and revealed her breast, where the character “Buddha” appeared in cursive script, fresh and white in hue, its strokes shining brilliantly.

At noon on the eighth day, the nun passed away at the age of sixty-six. Her body was interred at Mount Zhong.

During her illness, Emperor Wen provided medicine; when she passed away, he also made all the necessary arrangements.

Biography 43: NUN SENGGAI OF CHANJI MONASTERY

The nun’s family name was Tian, and she was from Junren in the state of Zhao. Her father, Hongliang, served as governor of Tianshui. She went forth in childhood, became a disciple of the nun Sengzhi, and lived at Hualin Monastery in Pengcheng. She was indifferent to material support and paid no heed to praise or blame.

In the first year of the Yuanhui era ⁽⁴⁷³⁾, the province where she lived was invaded by northern bandits. The nun and her fellow practitioner, the nun Fajin, therefore traveled south to the capital and resided at Miaoxiang Nunnery. There, she heard many teachings on the sutras and Vinaya, thoroughly investigated their profound essentials, and devoted herself to meditation throughout the day and night. Whether the weather was hot or cold, she did not change her clothing with the seasons; throughout the year, she did not vary her food or seek unusual dishes, but ate only simple vegetables and fruit at noon.

Later, she studied under Chan Master Yin and Chan Master Shen. Both praised her as one who had awakened early.

During the Yongming era (483–493) of the Qi dynasty, the nun moved to Chanji Monastery to propagate the method of meditative contemplation. Ever more monastics and laypeople came to study the path, so she built a separate meditation room to the left of the monastery and practiced seated meditation there. After emerging from meditation, she wholeheartedly instructed others without weariness.

Prince Wenxuan of Jingling, Xiao Ziliang of the Qi dynasty, provided all her necessities throughout the year. Though advanced in age, her resolve never diminished; she stilled her mind throughout the day and did not sleep throughout the night.

In the eleventh year of the Yongming era ⁽⁴⁹³⁾, the nun passed away at the age of sixty-four.

At that time, the nun Fayan also lived in the same monastery. Her family name was Xu, and she was from Gaoyang. Diligent and virtuous in practice, she too was renowned for meditation.

Biography 44: NUN FAQUAN OF EAST QINGYUAN MONASTERY

The nun’s family name was Dai, and she was from Danyang. She was upright and proper, delighted in quiet places, and cultivated concentration and wisdom with exceptional diligence.

At first, the nun studied many scriptures under Master Zongyuan. Later, she took Chan Master Shen and Chan Master Yin as her teachers and thereby mastered meditative contemplation. By day, she read texts and reflected upon their principles; by night, she contemplated subtle states. She was able to expound all the profound teachings of the Mahayana and was a highly accomplished master of the esoteric samadhis.^[6]

The nun ate only simple vegetables and fruit and wore clothing barely sufficient to cover her body. She regularly guided those who did not yet understand the path and instructed later students. Consequently, ever more people came to hear her teachings and practice under her. As the monastery was also extensive, its administration became difficult.

In the third year of the Taishi era ⁽⁴⁶⁷⁾, the assembly proposed dividing it into two monasteries. At that time, the nun Baoying requested that a meditation room and stupa be built to the east, thus beginning the separation that formed East Qingyuan Monastery.

In the second year of the Shengming era ⁽⁴⁷⁸⁾, the nun Baoying passed away. Most members of the assembly were beginners, and there was no person of sufficient standing among them, so they reunited into a single community, with the nun serving as abbess. At that time, senior and junior nuns alike lived joyfully, loving one another and treating each other equally.

In the first year of the Longchang era ⁽⁴⁹⁴⁾, the nun passed away at the age of eighty-three.

At that time, the nuns Jinglian, Senglü, and Huixing also lived in this monastery. All were renowned for practice and study.

Biography 45: NUN JINGHUI OF PUXIAN MONASTERY

The nun’s family name was Yang, and she was from Jiankang. She always devoted her resolve to cultivation of the path and sincerely sought the Dharma. Upon first receiving the complete precepts, she studied under Master Jiyuan, devoting herself to the profound principles of the Mahayana teachings. After completing ten rains retreats, she became an accomplished teacher. Emperor Wenhui and Prince Wenxuan of Jingling of the Qi dynasty both revered her.

In the eighth year of the Yongming era ⁽⁴⁹⁰⁾, Prince Wenxuan of Jingling invited the nun to his residence to expound the Vimalakirti Sutra. Later, he built a monastery and invited her to serve as its abbess. During the more than twenty years she lived there, people young and old revered her as they would their parents, and more than four hundred people became her disciples.

In the tenth year of the Yongming era ⁽⁴⁹²⁾, the nun passed away at the age of seventy-two.

At that time, the nuns Sengyao and Guangjing also lived in this monastery. Both were renowned for studying and practicing the path.

Biography 46: NUN TANJIAN OF FAYIN MONASTERY

The nun’s family name was Zhang, and she was from Qinghe. She was a disciple of the nun Fajing. Later, she traveled to the Huai-Hai region to study the path and propagate the true Dharma. Aspiring to universal deliverance, she always thought first of others and only afterward of herself.

In the fourth year of the Jianyuan era ⁽⁴⁸²⁾ of the Qi dynasty, the nun established Fayin Monastery, cultivated meditation, and attained mastery of samadhi. From then onward, the renown of her virtue spread everywhere, and her work of teaching and transformation grew ever more extensive. Monastics and laypeople alike revered her and made abundant offerings.

At that time, Dharma Master Huiming, who originally lived at Daolin Monastery, greatly delighted in tranquility. During the Yongming era (483–493), Emperor Wenhui and Prince Wenxuan of Jingling came to make offerings to him. Thereafter, many scholastic monks^[7] who delighted in lecturing on sutras and treatises frequently came and went, causing much noise. The Dharma Master therefore wished to leave. Seeing this, the nun offered the monastery to him, while she herself entered Mount Bai and built a thatched hut for shelter from the wind and rain. At the appointed time, she went on almsround and accepted people’s offerings. She frequently gathered firewood into a pile in preparation for a future meritorious deed.

On the night of the eighteenth day of the second month in the first year of the Jianwu era ⁽⁴⁹⁴⁾, the nun sat atop that pile of firewood, lit it, and immolated herself, relinquishing this mortal body as an offering to the Three Jewels. When the flames rose, people from a neighboring village rushed to save her, but by the time they arrived, her entire body had already been consumed. Monastics and laypeople grieved and lamented so profoundly that their cries shook the mountain region. They gathered the remaining bones and built a stupa to enshrine and venerate them.

Biography 47: NUN JINGGUI OF FAYIN MONASTERY

The nun’s family name was Zhou, and she was from Jinling. Three generations of her ancestors had resided in Jiankang County. In childhood, she possessed exceptional intelligence, understanding much from hearing little. She disliked associating with worldly people and early aspired to go forth. Because her parents loved her, they consented to let her fulfill her wish.

Thus, the nun went forth, became a disciple of the nun Fajing, and lived at Fayin Monastery. Her virtue and conduct were perfect, while the depth and breadth of her mind were beyond anyone’s fathoming. She mastered the sutras and Vinaya, and there was no meditative or esoteric teaching of the Three Vehicles^[8] that she did not comprehend. Disregarding her own body and forgetting to eat, she constantly practiced austerities and diligently studied the dharani teachings, becoming a model for the world. Her transmissions and instructions generally guided all people to direct their minds toward the Buddha path.

At first, she lived together with the nun Tanjian at Fayin Monastery. Later, the two entered Mount Bai and lived beneath the trees. From then onward, their work of teaching and transformation grew ever more extensive.

On the night of the eighth day of the second month in the first year of the Jianwu era ⁽⁴⁹⁴⁾, both nuns immolated themselves. When monastics and laypeople heard the news and arrived, they were all choked with grief. The people gathered their relics and built stupas at that place to enshrine and venerate them.

Biography 48: NUN HUIXU OF JISHAN MONASTERY

The nun’s family name was Zhou, and she was from Luqiu in Gaoping. People revered and emulated her but did not dare approach her familiarly. Everyone thought that she bore the demeanor of a great man and did not resemble an ordinary woman. Whenever discussing a matter or speaking, she used forthright words, without hesitation or avoidance.

At only seven years of age, she already abstained from meat, observed the eight fasting precepts, and possessed courageous resolve.

At the age of eighteen, the nun went forth and lived at Sanceng Monastery in Jingzhou. She maintained the precepts and conduct in full, and both monastics and laypeople praised her.

At that time, the nun Yin lived in Jiangling and was renowned throughout the western region for her virtue. Yet when she met this nun, she revered her all the more. Thus, the two became united in mind and purpose. Disregarding differences in age, they assisted each other in practice and study. During one rains retreat, they lived together and cultivated the Pratyutpanna practice.^[9] Although body and mind suffered hardship, they did not rest by day or night.

When Shen Youzhi served as regional inspector, he expelled all monks and nuns, so the nun fled to the secondary capital.^[10] After Shen was defeated, she returned to the western region.

Near the end of the Shengming era (477–479) of the Song dynasty, Xiao Yi of the Qi state—Prince of Yuzhang, Grand Commandant, and Grand Marshal—was appointed to govern the Shaanxi and Jingzhou regions. Knowing the nun to be a person of virtuous practice, he sent someone to invite her to the capital and fully provided the four requisites.^[11]

At that time, Chan Master Xuanchang came from Shu to Jingzhou. The nun immediately studied the methods of meditation under him and investigated their subtle principles to their ultimate depth. The Chan Master often praised her as one whose roots of goodness had been profound through many previous lives.

The nun had a refined mastery of meditative practice, ate simple food, and maintained pure precepts and conduct. The Princess Consort of Yuzhang and the women of the palace therefore deeply revered and trusted her, and they studied meditation under her. Whenever she received offerings, she immediately distributed them to everyone and never entertained a thought of storing them. Her noble character thereby became renowned throughout the capital, yet these material possessions never made her show favor to the Xiao family.

Prince Xiao wished the nun to return with him to the capital, so he built a monastery east of the Dongtian residence, named it Futian Monastery, and invited her to live there so that she could regularly enter the residence to expound the Dharma.

One day in the ninth year of the Yongming era ⁽⁴⁹¹⁾, the nun said:

– I have suddenly fallen seriously ill, though not critically so; I merely do not wish to eat.

From then onward, her body grew increasingly emaciated, and she earnestly wished to return to the monastery. As soon as she arrived there, she recovered. Less than ten days later, Prince Xiao again invited her into the residence. As soon as she entered, she again fell ill as before, for no discernible reason. Not long afterward, the prince died, but the nun’s illness did not abate.

At that time, Emperor Wu had Jishan Monastery built near Dongtian and invited the nuns of Futian Monastery to move there, while Futian Monastery was given to an Indian religious practitioner named Ali. People from the residence frequently went there to make offerings and recite sutras and incantations with this practitioner. The nun therefore moved to Jishan Monastery. From that time onward, she did not set foot in the residence for several years.

At the time, everyone within and outside the residence respected the nun. They often urged her to visit the residence briefly. Later, when Lady Zhu wished to invite her there and make offerings, the nun finally entered the residence. Lady Zhu first sent someone to ask the nun’s wishes. The nun said:

– Very well! This humble practitioner is now advanced in age. In response to Lady Zhu’s sincere wish, I shall enter the residence once to bid farewell to the ladies.

The nun then attended. After receiving the vegetarian meal, she asked for paper and brush and wrote this verse:

After writing the verse, the nun spoke and laughed with everyone, while retaining the same noble bearing as on ordinary days. She then bade them farewell:

– Today, having come here on this occasion, I bid you farewell. I am now advanced in age and shall have no further opportunity to enter the residence.

At that time, the nun was in excellent health. More than a month later, after leaving Jishan Monastery for a meditation room, she said that she was ill. Yet she displayed no unusual signs. After several days, she passed away. It was the twentieth day of the eleventh month in the first year of the Yongyuan era ⁽⁴⁹⁹⁾. The nun was sixty-nine years old. The Zhou family composed a preface in her praise.

At that time, there was also the nun Desheng, whose virtue and aspirations accorded with hers. She practiced the path and contemplation together with her and faithfully followed her teachings.

Biography 49: NUN CHAOMING OF QIMING MONASTERY, QIANTANG

The nun’s family name was Fan, and she was from Qiantang.^[13] Her late father had studied at the Imperial Academy in his youth. For generations, her family upheld the Buddha-Dharma.

In childhood, the nun possessed exceptional intelligence and lofty aspirations. She studied the Five Classics^[14] and excelled in literature and its principles. Upright and well versed in propriety, she was respected by all.

When the nun was twenty-one years old, her husband died, and she remained a faithful widow. A man from the same village came to propose marriage, but she firmly refused him. She then went forth and lived at Chongyin Monastery, possessing lucid understanding and clear discernment of the principles of the path.

One day, she heard that Dharma Master Tanzheng of North Zhang Monastery in Wu County was a virtuous person devoted to ascetic practice. She therefore went to request the complete precepts from him.

Later, the nun traveled to Mount Tu and listened to Dharma Master Huiji expound the sutras, then investigated the meanings and principles of their texts. Whatever she heard once, she remembered clearly. Officials and common people throughout the Three Wu region all revered her. After living there for a short time, she returned to Qiming Monastery in Qiantang County.

In the fifth year of the Jianwu era ⁽⁴⁹⁸⁾, the nun passed away at more than sixty years of age.

At that time, there was also the nun Fazang, who was likewise renowned for learning and virtuous practice.

Biography 50: NUN TANYONG OF FAYIN MONASTERY

The nun was the elder sister of the nun Tanjian. By nature, she was resolute and upright, and no one could sway her. She made the practice of meditation and observance of the Vinaya her vocation, paying no attention to food or clothing. While living at Fayin Monastery, she deeply understood impermanence and treasured the liberated life.

In the first year of the Jianwu era ⁽⁴⁹⁴⁾, the nun and the nun Tanjian entered Mount Bai and lived there.

On the night of the fifteenth day of the second month in the third year of the Yongyuan era ⁽⁵⁰¹⁾, the nun piled firewood and immolated herself as an offering to the Three Jewels. When people of the time heard this news, they all aroused the mind of the path. Together, they gathered the remaining bones and built a stupa to enshrine and venerate them.

Biography 51: NUN DELE OF QIXING MONASTERY, SHAN COUNTY

The nun’s family name was Sun, and she was from Piling.^[15] Her great-great-grandfather, Yujin, served as regional inspector of Yuzhou.^[16] At birth, the nun already had two teeth. As she grew older, she often stayed in a dark room and could see everything clearly without lamps or candles.

The nun longed to go forth. Her parents dearly loved her but did not dare obstruct their child’s aspiration. When she was eight years old, her parents permitted both sisters to go forth together as disciples of the nun Jinling Guang. After receiving the complete precepts, the sisters went together to the capital to study the path and lived at South Yong’an Monastery. The nun applied herself with single-minded diligence throughout the day and night to studying the sutras and Vinaya, and her discussions accorded with the canonical teachings. Emperor Wen of the Song dynasty frequently praised her.

In the seventh year of the Yuanjia era ⁽⁴³⁰⁾, the Indian sramana Gunavarman came to China. A great general of the Song dynasty had Wangyuan Monastery^[17] built and invited the sramana to reside there. Later, in the eleventh year of the Yuanjia era ⁽⁴³⁴⁾, more than ten bhiksunis from the Kingdom of the Lion^[18] came to China. The nun then requested the complete precepts anew from Sanghavarman.

In the twenty-first year ⁽⁴⁴⁴⁾, the nuns Fajing and Tanlan of the same monastery fell victim to the scheme of Kong Xixian, damaging their reputations, destroying the precepts, ruining the monastery, and dispersing the community of nuns. The nun therefore moved to East Qingyuan Monastery, where she studied profound methods of meditation and investigated the subtle teachings.

After Emperor Wen passed away, the nun traveled east to Kuaiji and lived at Zhaoming Monastery on Mount Bai in Shan County.^[19] Students gathered around her, and she instructed them all in thorough detail. From then onward, the Dharma flourished throughout the southeastern region.

In the fifth year of the Yongming era ⁽⁴⁸⁷⁾ of the Qi dynasty, Chen Liu and Ruan Jian, who were devout Buddhists, converted their home into Qixing Monastery and offered it to the nun.

The nun conducted her life according to proper discipline, so both senior and junior members cherished and admired her. Nuns from near and far revered her exemplary practice and came to request reliance upon her as their teacher. Her community numbered more than two hundred. Though she did not store the offerings she received, there remained an abundance throughout the year. The community of nuns was beyond counting, and offerings were distributed equally to all.

In the third year of the Yongyuan era ⁽⁵⁰¹⁾, the nun passed away at the age of eighty-one.

At that time, the nun Sengmao, whose family name was Wang and who was from Pengcheng, lived with restraint, ate simple food, and made ascetic practice her vocation. She donated the nun’s possessions to Zhuyuan Monastery as memorial objects.

Notes:

^[1] Prince Wenxuan of Jingling 竟陵文宣王: Minister of Education during the Southern Qi dynasty (479–502), named Xiao Ziliang.

^[2] Mount Zhong 鍾山: a mountain in Nanjing, Jiangsu Province, China, 468 meters high.

^[3] Great-great-grandfather 曾祖: an ancestor four generations removed, namely one’s paternal great-grandfather.

^[4] Imperishable nature 不滅性: the eternally abiding nature of dharmas, neither arising nor ceasing.

^[5] Dharani 總持 (S: dharani; Ch: tuoluoni): the power of wisdom to encompass and retain the immeasurable Buddha-Dharma without forgetting or losing it.

^[6] Samadhi 三昧 (S: samādhi): a state of meditative concentration in which the mind abides upon a single point or object.

^[7] Scholastic study 義學: the study of doctrinal theory and the explanation of terms and characteristics.

^[8] Three Vehicles 三乘 (S: trīṇi yānāni): the three conveyances, a metaphor for the three Dharma approaches that carry sentient beings beyond birth and death to the shore of nirvana. They are the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle.

^[9] Pratyutpanna 般舟 (S: pratyutpanna): a practice in which one walks while recollecting the Buddha and engaging in visualization.

^[10] Secondary capital 下都: the second capital, referring to the second-largest city in a country.

^[11] Four requisites 四事: the four necessities of the Sangha’s daily life: clothing, food and drink, bedding, and medicine; alternatively, clothing, food and drink, bedding, and lodging.

^[12] This verse contained ten more characters, but the nun only recited them in passing, and I no longer remember them clearly.

^[13] Qiantang 錢塘: the name of an ancient county in what is now Zhejiang Province.

^[14] Five Classics 五經: the five principal Confucian texts: the Classic of Poetry, the Book of Documents, the Book of Changes, the Book of Rites, and the Spring and Autumn Annals.

^[15] Piling 毘陵: the name of an ancient region in China.

^[16] Yuzhou 豫州: one of the nine ancient provinces of China.

^[17] Wangyuan Monastery 王園寺: a monastery north of Zhiyuan Monastery.

^[18] Kingdom of the Lion 師子國: present-day Sri Lanka.

^[19] Shan 剡: the name of an ancient county in the southwestern part of present-day Sheng County, Zhejiang Province.