比丘尼傳

Biography 52: NUN JINGXIU OF CHANLIN MONASTERY

The nun’s family name was Liang, and she was a native of Wushi in Anding. For many generations, her ancestors had served as military commanders who went forth to suppress rebels. Her father, named Canzhi, held the title of Marquis of Duxiang in Longchuan County.

Although still young, the nun was intelligent, filial, and compassionate. At the age of seven, she spontaneously began observing the fasting precepts. Seeing this, her parents invited members of the Sangha to recite the Nirvana Sutra. After hearing it, she ceased eating meat and fish and ate only vegetables and fruit, though she did not dare let her parents know. Whenever she saw fish or eels, she secretly released them.

Later, she went to the foreign śramaṇa Pulian and requested to undertake the Five Precepts. She diligently upheld them without ever transgressing them, bowing to the Buddha and reciting sutras throughout the day and night.

At the age of twelve, she asked to enter monastic life, but her parents would not permit it. After learning to write, she often copied sutras and other scriptures herself. She devoted her own money and possessions to meritorious works, did not pursue worldly pleasures, wore no garments of brocade or silk, and did not adorn herself with powder or rouge.

She lived quietly in this manner until the age of nineteen, when her parents finally permitted her to enter monastic life. She became a disciple of the nun Yeshou at Qingyuan Monastery. She served her teacher wholeheartedly, yet still feared that her conduct might fail to please her. She diligently cultivated the three karmic activities morning and evening and never dared to be indolent. In carrying out duties assigned by the Sangha, she was always the most capable. When faced with hardship, she was diligent and persevering; whenever a matter arose, she resolved it satisfactorily. Thus, benevolent spirits revered her and constantly followed and protected her.

At that time, there was a man surnamed Ma whom people regarded as a divine man. Upon seeing the nun, he said, “This nun will be reborn in Tusita Heaven.”

Once, while the nun was meditating in the Buddha hall with two other nuns, they suddenly heard a sound in the air like the bellowing of an ox. The other two were frightened, but the nun remained entirely composed. When they returned to their quarters to fetch a lamp, just as they stepped onto the stairs, the two nuns again heard a voice in the air saying, “Nuns, clear the way! Meditation Master Xiu is returning!”

The following day, the nun was sitting with several other nuns in the meditation chamber. As one nun was dozing, she saw a person inside the building, beside the first row of pillars, who said, “Do not disturb Nun Xiu!”

Some time later, while the nun was meditating with the other nuns, one of them momentarily rose to her feet. She again saw someone extend a hand to stop her and say, “Do not disturb Nun Xiu’s mind! Every movement and action must accord with the rules.”

On one occasion, the nun wished to invite Dharma Master Miao to lecture on the Ten Recitations Vinaya, but since she had only one thousand coins, she feared that the undertaking could not be accomplished. That night, she dreamed of magpies, mynas, and sparrows, each riding in a cart large or small according to the size of its body. Together they declared, “We shall help Nun Xiu invite the master to lecture on this Vinaya.” Thereupon, as many as seventy donors came together to make offerings.

Later, the nun again invited Vinaya Master Faying to lecture on the Ten Recitations Vinaya. On the first day, the water in the bathing basin spontaneously became wonderfully fragrant. That day, the nun meditated alone, without any other nuns present. After emerging from meditation, she feared that sitting alone might constitute a breach of the precepts, so she went to ask the Vinaya master. The master told her, “It is not an offense.”

One day, seeing that the nuns were not yet practicing in accordance with the Dharma, she lamented, “The True Dharma has not yet receded far, yet the practice and study of it have already declined. If I do not attend to correcting myself, how can I guide others?” She immediately performed the mānatta practice^[20] to repent first herself. Seeing this, the entire assembly followed her example, reflecting upon their faults and repenting with shame.

In the seventh year of the Yuanjia era ⁽⁴³⁰⁾ under the Song dynasty, the Indian śramaṇa Guṇavarman arrived in the capital. Because he observed the Vinaya with the utmost purity and rigor, the nun again went to him and requested ordination. Since the community at Qingyuan Monastery held differing views, the nun wished to establish a separate residence where outwardly she could preserve the Vinaya and inwardly abide in meditative concentration, thereby fulfilling, at least in some measure, the aspiration of her heart.

In the eighth month of the seventh year of the Daming era ⁽⁴⁶³⁾ under the Song dynasty, Princess Nanchang and Huang Xiuyi offered a parcel of land at Yizhi so that the nun could establish a monastery. Wearing coarse hempen robes and subsisting on mulberry leaves, she personally plastered the walls with mud and laid the roof tiles. She devoted all her strength to the work day and night, constructing the Buddha hall and fashioning images, and she brought every undertaking to completion. More than ten people lived with her, and all of them made meditative concentration their vocation.

In the third year of the Taishi era ⁽⁴⁶⁷⁾, on account of the nuns’ gathering there to practice, Emperor Ming of Song issued an edict naming the monastery Chanlin. The nun copied sutras with her own hand and separately erected a scripture pavilion within the monastery. The two dragon-king brothers of Sāgara appeared throughout the day to support the nun, and everyone who came and went and was acquainted with the place saw them.

Whenever the nun invited members of the Sangha and made offerings to them, extraordinary signs invariably occurred. Once, she held a seven-day offering assembly. While kneeling in single-minded contemplation and performing prostrations and repentance, she suddenly saw two Indian monks extend their hands toward her. One identified himself as Mikhula, and the other as Vikhula. Both wore kāṣāyas of a deep crimson hue, like ripe mulberries. Seeing this, the nun dyed her own robe with earth so that its color would resemble that of their kāṣāyas.

On another occasion, the nun held a great two-day offering assembly, inviting five hundred arhats from Lake Anavatapta,^[21] five hundred arhats from the land of Kashmir, and eminent monastics from the capital to attend. On the second day, an Indian monk was again seen. Everyone in the great assembly was curious and went together to question him. He said, “I came here from the land of Kashmir one year ago.” The nun secretly instructed the gatekeeper to follow him. Many people saw him leave through the Songlin Gate, but after he had gone only a little more than ten paces, he suddenly disappeared.

Furthermore, there were times when the nun bathed and everything inside and outside remained silent. Only the clatter of the wooden dipper could be heard; no sound of flowing water was audible.

All the extraordinary auspicious signs were of this kind.

Emperor Wenhui and Prince Wenxuan of Jingling under the Qi dynasty revered the nun, received her with due ceremony, and made unceasing offerings to her.

When she grew old and feeble and could no longer walk, in the third year of the Tianjian era ⁽⁵⁰⁴⁾ under the Liang dynasty, the emperor issued an edict permitting her to enter the palace seated in a sedan chair.

On the seventeenth day of the sixth month in the fifth year of the Tianjian era ⁽⁵⁰⁶⁾, [945c] her mind became clouded, and she was unable to eat or drink.

On the nineteenth day of the sixth month, Dharma Master Huiling of Pengcheng Monastery dreamed of an extraordinarily beautiful hall supported by a single pillar. The Dharma master believed it to be a palace in Tusita Heaven and saw the nun dwelling within it. He told her, “When you are reborn in that excellent realm, do not forget to welcome me.” The nun replied, “Dharma Master, you are a great man who thoroughly understands the sutras and teachings; you will naturally be reborn in that excellent realm.” Upon hearing that the nun was ill, the Dharma master came to visit her and recounted what he had seen in his dream.

On the thirteenth day of the seventh month, the nun’s illness somewhat abated. She dreamed that banners, jeweled canopies, and musical instruments were suspended to the west of the Buddha hall.

On the twenty-second day, the nun invited monks of her acquaintance to come so that she could bid them farewell.

On the twenty-seventh day, she told her disciples:

– I shall ascend to the palace of Tusita Heaven.

Having said this, the nun entered nirvana at the age of eighty-nine.

Biography 53: NUN SENGNIAN OF CHANLIN MONASTERY

The nun's family name was Yang, and she was a native of Nancheng in Mount Tai^[22]. Her father was a minor official serving in Yizhou. She was the aunt of Dharma Master Tanrui of Zhaoti Monastery.

From childhood, the nun was intelligent and capable and knew how to cultivate virtue. At the age of ten, she entered monastic life, became a disciple of the nun Fahu, and lived with her teacher at Taihou Monastery. She possessed lofty integrity, devoted herself to ascetic practices, and was rigorous and refined in meditation. Widely learned and deeply knowledgeable, she excelled in both the texts and their meaning. She ate simple food and frequently performed prostrations and repentance. As she grew older, she became ever more diligent, reciting the entire seven-fascicle Lotus Sutra throughout both day and night.

Emperor Wen and Emperor Xiaowu of the Song dynasty frequently made offerings to her of everything she needed.

In the tenth year of the Yongming era ⁽⁴⁹²⁾ of the Qi dynasty, the nun went to live at Chanlin Monastery. From then on, the practice of meditation flourished increasingly, and ever more people came to study under her. The Minister of Works, Prince Jingling, provided her with everything she needed.

In the third year of the Tianjian era ⁽⁵⁰⁴⁾ of the Liang dynasty, the nun passed into nirvana at the age of ninety. Her body was interred in Zhongxing Village, Moling County.

Biography 54: THE NUN TANHUI OF CHANGLE MONASTERY IN CHENGDU

The nun's family name was Qingyang, and her personal name was Baiyu. She was a native of Chengdu. From childhood, she wished to enter monastic life, but her parents would not permit it.

In the ninth year of the Yuanjia era ⁽⁴³²⁾, the Indian meditation master Kalayashas entered the region of Shu to propagate the Dharma method of meditative contemplation. That year, the nun was eleven years old. She asked her mother to invite the meditation master to teach her the method of meditation, and her mother consented. As soon as he saw her, the meditation master praised her, saying, “This young girl has the faculties for the Buddha-Dharma and should be allowed to practice.” The meditation master further instructed the nun Fayu to keep the girl by her side.

Previously, her mother had promised her in marriage to the son of one of her aunts. On the day she was to be married, her mother admonished her, “You must not change your mind and entertain any other intention.” Faced with this situation, the nun Fayu secretly took her back to the monastery. The girl then courageously made a vow: “If my aspiration to enter monastic life cannot be fulfilled and I am forced to marry, I shall burn myself to death.”

Upon hearing this news, Governor Zhen Fachong sent someone to bring her to him. He assembled officials and respected local figures and invited the nuns to find every possible means of helping her overcome this difficulty. Fachong asked:

– Have you carefully considered entering monastic life?

The nun replied:

– I made the vow to enter monastic life long ago. I humbly implore you to help me fulfill my aspiration.

Fachong said:

– Very well!

He then sent someone to persuade the young man's mother, and she gave her consent.

The nun thereafter entered monastic life and became a disciple of the nun Fayu. That year, she was thirteen years old. After entering monastic life, she studied and practiced meditative contemplation under the nun Fayu.

As soon as she received the meditation method, she entered samadhi right there upon the rearmost seat and saw two spheres of light in the east: one was white and radiant like the sun, while the other was blue and softly luminous like the moon. While in samadhi, the nun thought, “The white light must surely be the bodhisattva path, while the blue light is the Dharma of the shravakas. If this is indeed so, may the blue light disappear and the white light blaze forth.” As soon as she formed this thought, the blue light vanished and the white light shone brilliantly.

After emerging from samadhi, she reported the experience to her teacher.

The nun Fayu was herself highly accomplished in meditative contemplation. On hearing this, she joyfully exclaimed, “Excellent!” At that time, more than forty people were meditating together, and all praised the event as exceedingly rare.

When the young man heard this news, he became suspicious and regarded it as something perverse, so he came to force the nun to return home. At the time, she was sixteen years old. She had a female monastery worker keep watch so that she would not be harmed. Not knowing what else to do, the young man reported the matter to the authorities. The governor praised it as extraordinary and went to ask Kalayashas about it. The master said, “This nun possesses keen spiritual faculties. Do not act against her wishes. If the young man's family seeks to dispute this matter, they will merely labor in vain; it is not worth doing. This poor monk is already old, yet I too rejoice in and support her choice.” The governor returned and explained this to the young man.

Later, while in samadhi, the nun awakened by herself to Buddha-nature and constantly abided in the teaching of equality taught by the Mahayana, without requiring instruction from a teacher. At that time, renowned masters challenged her in many ways, but none could defeat her. Thereafter, her fame spread everywhere, and people both near and far submitted to her guidance.

In the nineteenth year of the Yuanjia era ⁽⁴⁴²⁾ of the Song dynasty, Prince Linchuan, named Lin Nanyan, came from afar to assume his post in this region. That year, the nun was twenty-one years old. At the time, the General of Agile Cavalry^[23], Mu Shan, brought her to live in the region of Southern Chu^[24]. About one thousand two hundred people—men and women, monastics and laypeople alike—honored the nun as their teacher. As the months and years passed, the nun longed for her loving mother and therefore requested permission to return to her native place.

The nun possessed lofty virtue, and her disciples grew ever more numerous. She had stupas, shrines, halls, and monastic quarters built northwest of Shiqiao, and they were completed before long. She later built three more monasteries, all of which were completed with miraculous speed. Everyone praised her and believed that she possessed spiritual powers.

In the third year of the Tianjian era ⁽⁵⁰⁴⁾, the nun passed into nirvana at the age of eighty-three.

In earlier years, Zhang Jun had accompanied his parents to live in Yizhou. On one occasion, he was traveling with about thirty guests, though they had made no prior plans about where to go. No sooner had they sat down than all kinds of fragrant, delicious, rare seasonal fruits spontaneously fell before them. Later, when Governor Liu Xun once led his troops past that place, he witnessed the same phenomenon.

One day, Prince Xuanwu of Liang intended to bring gifts and ask the nun to conduct an offering ceremony for more than one hundred people. Yet before the prince had even informed her, by noon more than three hundred monks had arrived on their own. Together with the prince's attendants, the gathering numbered nearly four hundred people. As the time for the offering approached, the prince told a servant to ask that the food be prepared. When the messenger entered, he found that only two disciples and two attendants had already laid out all the food, without expending any effort or money whatsoever. The prince praised the nun all the more, without cease.

Someone asked:

– I see that the property belonging to the nun and her disciples is no greater than that of an ordinary middle-ranking household, yet everything the nun does seems miraculous. How can such wonders occur?

The nun replied:

– This poor nun never stores wealth for herself. Whenever I wish to undertake something, I need only three or five gold coins; afterward, the money naturally returns, though I do not know how this happens. Consequently, many people say that I possess an inexhaustible treasury.

During the same period, there was a nun named Huaguang, whose family name was Xian. She had penetrated deeply into meditative contemplation, thoroughly comprehended subtle principles, read the entire Tripitaka, mastered the teachings of the Hundred Schools^[25], and also excelled in literature. She composed verses praising the nun Tanhui. Their language was precise and their meaning lofty, in no way differing in quality from the poems in the Book of Odes.

Biography 55: THE NUN FENG OF DULANGZHONG MONASTERY IN GAOCHANG, KINGDOM OF WEI

The nun’s family name was Feng, and she was a native of Gaochang^[26]. Because the people of her time revered her, they addressed her by her family name.

At the age of thirty, the nun left the household life and resided at Dulangzhong Monastery in Gaochang. She subsisted on plain vegetables and rice, ate one meal a day at noon, carefully observed the precepts, and devoted herself to ascetic practice. On one occasion, she burned six of her fingers as an offering to the Three Jewels, each finger burning down to the palm. Every three days, she recited the entire Mahaparinirvana Sutra once.

At that time, there was a Dharma Master named Fahui, whose diligence surpassed that of others and who served as the guiding teacher for the entire community of nuns in Gaochang. One day, the nun said to the Dharma Master:

“Acarya^[27], you have not yet attained perfection. Feng will serve as your spiritual friend^[28]. Acarya, you should attend the Dharma assembly at Jinhua Monastery in the kingdom of Kucha^[29] and listen to Master Zhiyue expound the teachings. You will then receive the supreme Dharma.”

Following the nun’s advice, the Dharma Master went to that monastery and met Master Zhiyue. Master Zhiyue was delighted and gave him one liter of grape wine to drink. Astonished, the Dharma Master said:

“I have come here seeking the supreme Dharma. Why, Master, do you give me wine to drink? Wine is contrary to the Dharma. I will not drink it!”

Master Zhiyue immediately struck the Dharma Master on the back and drove him outside. The Dharma Master then thought, “I have come here from afar, yet my aspiration remains unfulfilled. Perhaps I should not disobey his command.”

Thereupon, the Dharma Master drank it all in a single draught. He became intoxicated, vomited, and fell unconscious, knowing nothing of what occurred. Master Zhiyue then departed for another place. When he awoke from his intoxication, the Dharma Master realized that he had violated a precept. Feeling deeply ashamed, he struck himself, reproached himself for what he had done, and wished to take his own life. Through this circumstance, he entered meditative concentration and attained the third fruit^[30].

Master Zhiyue returned and asked:

“Have you attained the fruit?”

The Dharma Master replied:

“Yes, Master!”

Thereafter, the Dharma Master set out to return to Gaochang. Before he had come within two hundred li, although absolutely no one had brought her word, the nun Feng called the community of nuns to go out and welcome him from afar.

There were many instances of her foreknowledge such as this. All the nuns in the region of Gaochang revered her as their teacher.

In the third year of the Tianjian era ⁽⁵⁰⁴⁾ of the Liang dynasty, the nun passed away at the age of ninety-six.

Account 56: NUN HUISHENG OF XIANJU MONASTERY IN THE KINGDOM OF LIANG

The nun’s family name was Tang, and she was a native of Pengcheng. Her father, named Sengzhi, had taken up residence in Jian康 County. From childhood, the nun aspired to leave the household life. By nature, she was upright, serene, self-reliant, and sparing in speech; yet whatever she said, she carried out. She never left the house throughout the day, and all who met her regarded her with reverence.

In the twenty-first year of the Yuanjia era ⁽⁴⁴⁴⁾ of the Song dynasty, when she was eighteen, the nun left the household life, became a disciple of the nun Jingxiu, and resided at Chanlin Monastery. After receiving the full ordination, she lectured on the Lotus Sutra and studied the five methods of meditation^[31] under the nun Zi at Jishan Monastery.

Later, the nun followed Master Huiyin at Caotang Monastery and Master Faying at Linggen Monastery, thoroughly cultivating all methods of contemplation and practice. She beheld extraordinary signs and attained wondrous realization, but kept these things concealed within her heart. When someone who knew of them came to inquire, the nun said, “Offenses are neither light nor grave. One need only disclose them immediately and sincerely repent throughout the day and night.” Both noble and humble people revered her, and offerings to her never ceased.

In the fourth year of the Tianjian era ⁽⁵⁰⁵⁾ of the Liang dynasty, the nun passed away at the age of eighty-one. Her body was interred at Mount Baiban.

Account 57: NUN JINGXIAN OF DONGQINGYUAN MONASTERY

The nun’s family name was Hong, and she was a native of Yongshi. She resided at Dongqingyuan Monastery. Possessing exceptional ability, she delighted in the cultivation of meditative concentration and thoroughly understood the sutras and Vinaya. Her words accorded with the scriptures. Although she did not lecture publicly, she made a meticulous study of the essential purport of the scriptural texts.

Emperor Wen of the Song praised the nun. When the Prince of Xiangdong was young, he would often awaken in terror from nightmares. The emperor instructed him to receive the Three Refuges from the nun, whereupon his fear indeed disappeared. From then on, Emperor Wen of the Song praised and revered her all the more, making offerings to her and receiving her both as a family member and as an honored guest.

When he ascended the throne, Emperor Ming received the nun with due ceremony, revered her even more deeply, and made still more abundant offerings. He repeatedly established offering altars and convened assemblies for expounding the Dharma. There was no eminent scholar of the time who did not hold her in high esteem. Later, the nun served as superintendent of the monasteries for more than ten years.

In the fourth year of the Tianjian era ⁽⁵⁰⁵⁾ of the Liang dynasty, the nun passed away at the age of seventy-five.

There were also the nuns Huigao and Baoyu, both of whom were renowned. The nun Huigao devoted herself to seated meditation and sutra recitation and diligently performed communal duties. The nun Baoyu devoted herself to reciting the Lotus Sutra and thoroughly understood the methods of contemplation and practice.

Account 58: NUN JINGYUAN OF ZHUYUAN MONASTERY

The nun’s family name was Shi, and she was a native of Julu. From childhood, she possessed the keen intelligence of an adult. At about five or six years of age, she would often heap sand into stupas and carve wood into images of the Buddha. She would burn incense and bow in worship throughout the day, yet never felt that it was enough. Whenever she heard someone say something she did not fully understand, she would question the person until she had thoroughly grasped its meaning.

At the age of twenty, the nun left the household life. One day, she missed her parents so deeply that she neither ate nor slept, but only drank water and observed the fasting precepts. No matter who tried to dissuade her, she would not listen, and she continued in this way for seven days. From then onward, she ate vegetables and took one meal a day at noon. She observed the precepts, practiced patience, and devoted herself to ascetic discipline without requiring anyone’s exhortation. Thus, her teachers and companions esteemed her, and everyone praised her.

Emperor Wen of the Qi greatly admired and esteemed her, provided offerings of everything she required, and repeatedly exchanged letters with her to inquire about the Buddhadharma.

In the fifth year of the Tianjian era ⁽⁵⁰⁶⁾ of the Liang dynasty, the nun passed away at the age of seventy-one.

Account 59: NUN JINGXING OF ZHUYUAN MONASTERY

The nun was the fifth younger sister of the nun Jingyuan. From childhood, she was intelligent and gifted, possessed broad and profound knowledge, had a resolute will and a composed bearing, and was quick and nimble in her movements, surpassing everyone around her.

When she grew older, the nun became acquainted with a woman of the Sang family, the wife of Guo Xia, magistrate of Taimo. Xia intended to harm his wife, but the matter became known. The nun asked her elder brother to dissuade Xia, but Xia would not listen. The nun secretly informed the woman of the Sang family, but she did not believe her. The nun took her hand and, choked with emotion, shed tears before returning home. One or two days later, Xia indeed killed his wife.

At the age of seventeen, the nun left the household life under the nun Fashi and resided at Zhuyuan Monastery. She studied the Satyasiddhi Shastra, the Abhidharmahrdaya Shastra, the Nirvana Sutra, and the Avatamsaka Sutra^[32]. Whenever she encountered a sutra or treatise, she not only mastered its essential purport but also investigated its profound meaning and expounded it extensively.

Prince Wenxuan of Jingling, Xiao Ziliang of the Qi dynasty, provided her with offerings of everything she required. The two Dharma Masters Sengzong and Baoliang often praised the nun as an extraordinary person and invited her to expound the teachings before audiences numbering several hundred. Dharma ceremonies were held continuously in the monastery and the princely residence, yet none of the eminent people of that time surpassed the nun.

The Prince of Cánh Lăng wished to select someone from among the nuns of her cohort to serve as saṅgha registrar^[33], but none could equal the nun. Later, there was the nun Thông Lãng, who possessed exceptional talent and debated with seemingly divine skill; therefore, the nun often associated closely with her. Everyone in the community regarded the two of them as gifted exemplars worthy of study by later generations. Although advanced in years, the nun still delighted in meditative contemplation, partook of simple food and drink, and devoted herself to ascetic practice. When the emperor heard of her reputation, he praised her greatly.

In the eighth year of the Thiên Giám era ⁽⁵⁰⁹⁾, the nun passed away at the age of sixty-six. Her remains were interred at Chung Sơn.

Account 60: THE NUN LỆNH NGỌC OF NAM TẤN LĂNG MONASTERY

The nun’s family name was Thái, and she was a native of Kiến Khang. She entered monastic life in childhood, became a disciple of the nun Tịnh Diệu, and lived in the meditation quarters of Hà Hậu Monastery.

The nun Tịnh Diệu observed the precepts with exacting purity and possessed spiritual attainments surpassing those of others.

When young, the nun attended upon her teacher; as she grew older, she became ever more respectful and diligent, without the slightest indolence. As soon as she received the ten precepts^[34], she already displayed venerable dignity. After receiving the full precepts, she maintained conduct as pure as ice and snow, mastered the five Vinaya traditions^[35], thoroughly investigated their subtle doctrines, and frequently expounded them to others.

The Prince of Thiệu Lăng of the Song dynasty deeply revered the nun and invited her to become the abbess of Nam Tấn Lăng Monastery, but she steadfastly declined. Unable to persuade her, the prince reported the matter to Nguyên Huy. Nguyên Huy issued an edict inviting her once again. Ultimately unable to refuse, the nun became abbess of the monastery for many years. She was forthright without arrogance and sternly dignified without harshness.

In the eighth year of the Thiên Giám era ⁽⁵⁰⁹⁾ of the Liang dynasty, the nun passed away at the age of seventy-six.

Later, there were also such renowned nuns as Lệnh Huệ, Giới Nhẫn, and Huệ Lực. The nun Lệnh Huệ devoted herself to reciting such sutras as the Lotus Sutra of the Wondrous Dharma, the Vimalakīrti Sutra, and the Śrīmālādevī Sutra. She also practiced austerities, ate and drank simply, and possessed outstanding abilities, making her an exemplar for all. The nun Giới Nhẫn was intelligent and fond of learning, never forgetting anything she had once read. The nun Huệ Lực was wise and broadly learned, yet free from arrogance.

Account 61: THE NUN TĂNG THUẬT OF NHÀN CƯ MONASTERY

The nun’s family name was Hoài, and she was a native of Bành Thành. Her father, named Tăng Trân, had taken up residence in Kiến Khang County. From childhood, the nun aspired to cultivate the Path, and by the age of eight she already abstained from meat.

At the age of nineteen, in the twenty-fourth year of the Nguyên Gia era ⁽⁴⁴⁷⁾ of the Song dynasty, she entered monastic life under the nun Tịnh Tú at Thiền Lâm Monastery. She cultivated virtue, lived austerely, never violated the monastic regulations, and devoted herself to studying the sutras and Vinaya, leaving no text unread. Later, she applied herself to a comprehensive study of the wording and meaning of the Sarvāstivāda Vinaya and studied profound methods of contemplation and various samādhi practices under Dharma Masters Ẩn and Thẩm.

She then returned to Thiền Lâm Monastery, where meditation practitioners honored her as their teacher. From that time onward, people streamed there in great numbers, making the monastery noisy and bustling. This led the nun to consider living in seclusion.

Trương Quí Tần, the mother of the Prince of Lâm Xuyên of the Song dynasty, heard of the nun’s reputation and converted her own residence into a monastery as an offering to her. Although imperial permission had not yet been granted at that time, she hastened to begin construction.

On the first day of the ninth month in the second year of the Nguyên Huy era ⁽⁴⁷⁴⁾, Ngô Sung Hoa, mother of the Prince of Nhữ Nam, submitted a memorial to the emperor, who immediately issued an edict authorizing the construction. She then had more than fifty structures built, including a lecture hall, main shrine hall, and residential quarters. Because the nun and twenty fellow practitioners took meditative concentration as their delight, the monastery was named Nhàn Cư, “Dwelling in Tranquility.” In every gesture and action, the nun maintained a lofty purity and did not pursue outward splendor.

Around the end of the Song dynasty^[36] and the beginning of the Qi dynasty^[37], social morality fell into disorder. The nun remained absorbed in meditation and secluded stillness and was therefore undisturbed by worldly circumstances. Emperor Văn Huệ and Prince Văn Tuyên of Cánh Lăng of the Qi dynasty held her in the highest esteem and received her with full ceremony. They adorned the entire monastery so that every place was beautiful and bright, and their offerings continued throughout the year without interruption.

During the Great Liang dynasty (502–557), the realm was peaceful and the people were virtuous. Monastics and laypeople alike revered the nun, and people came to her in great numbers from every region. Nevertheless, she accumulated no wealth for herself. Whatever offerings she received, she distributed in full, sometimes making offerings to the fourfold assembly and sometimes using them to release living beings. The nun also raised funds to cast five very beautiful golden statues and to copy more than one thousand fascicles of sutras and Vinaya texts. All were written on silk, mounted as scrolls, and solemnly adorned with precious materials.

In the fourteenth year of the Thiên Giám era ⁽⁵¹⁵⁾, the nun passed away at the age of eighty-four. Her remains were interred south of Chung Sơn.

Account 62: THE NUN DIỆU Y OF TÂY THANH VIÊN MONASTERY

The nun’s family name was Lưu, and she was a native of Kiến Khang. From childhood, she displayed an intelligent disposition. She entered monastic life while young and resided at Tây Thanh Viên Monastery. She maintained pure conduct, possessed a lucid mind, wholeheartedly revered and trusted in the Three Jewels, and regularly practiced generosity and made offerings without any desire to accumulate wealth. The nun greatly enjoyed doctrinal discussion and was highly skilled in responding to questions. She recited such sutras as the Mahāparinirvāṇa Sutra, the Lotus Sutra, and the Sutra of the Ten Grounds more than thirty times each. She also lectured on the Sarvāstivāda Vinaya and the Vinaya-mātṛkā Sutra. Guiding sentient beings according to circumstances, she brought them immense benefit.

In the twelfth year of the Thiên Giám era ⁽⁵¹³⁾, the nun passed away at the age of seventy.

Account 63: THE NUN HUỆ HUY OF LẠC AN MONASTERY

The nun’s family name was Lạc, and she was a native of Thanh Châu. At only six years of age, she wished to enter monastic life, but her parents would not permit it.

By the age of eleven, she abstained from nourishing foods and pungent substances, lived peacefully and simply, possessed a refined and noble bearing, and regularly recited the Mahāparinirvāṇa Sutra and the Lotus Sutra.

At the age of seventeen, she accompanied her father to the capital. She practiced with courageous diligence and accomplished deeds that others could not. Because her parents loved her, they consented to let her fulfill her aspiration.

At the age of eighteen, the nun entered monastic life and resided at Lạc An Monastery. She attended lectures by four Dharma masters—Bân, Tế, Nhu, and Thứ—on the Satyasiddhi Śāstra and such sutras as the Nirvana Sutra.

For more than ten years, the nun studied the teachings, and all the nuns in the capital came to learn from her. Thereafter, Dharma assemblies were held in continuous succession, and people came in great numbers from every region. The nun expounded the teachings without rest and practiced meditation and recitation without interruption, gathering her mind in right mindfulness and forgetting both day and night.

Emperors and officials, the noble and the lowly—none failed to revere her. Benefactors from everywhere came throughout the year to make offerings. The nun used all the resources she received to copy sutras, cast statues, and perform other meritorious works.

Wherever there was a need, she brought offerings. At that time, she repaired all the damaged and leaking places in Lạc An Monastery, making the monastery grounds appear beautiful and new.

In the thirteenth year of the Thiên Giám era ⁽⁵¹⁴⁾, the nun passed away at the age of seventy-three. Her remains were interred at Thạch Đầu Hill.

At that time, there was also the nun Huệ Âm, who made the recitation of sutras and prostrations before the Buddha her constant vocation.

Account 64: THE NUN ĐẠO QUÍ OF ĐỂ SƠN MONASTERY

The nun’s family name was Shou, and she was a native of Chang’an. From childhood, she was cheerful, harmonious, sincere, pure in conduct, and unassuming. She devoted herself to investigating the principles underlying the transformations of phenomena, using them to encourage and perfect herself. She practiced austerities beyond what others could endure and made the vast vow to guide all beings to liberation. She ate neither meat nor fish, regarded helping sentient beings as her fundamental vow, and wore coarse, poor garments sufficient only to cover her body. Day and night without distinction, she recited the Śrīmālā Sūtra^[38], the Infinite Life Sūtra^[39], and other scriptures. Because her parents loved her, they permitted her to renounce the household life.

At the age of seventeen, she entered monastic life, studied the entire collection of sutras and Vinaya texts, and investigated their wording and meaning. She cared nothing for fame, taking cultivation and study alone as her life’s work. She contemplated objects of meditation to enter samadhi and remained mindful in her every action, never allowing herself to become negligent. She constantly practiced repentance and made vows in words of such sorrowful earnestness that those who heard them were moved to examine and reform themselves.

Prince Wenxuan of Jingling, Xiao Ziliang of the Qi dynasty, treated her with great kindness and respect. When the prince built Dingshan Monastery to assemble practitioners of meditation and invited her to serve as its administrator, she firmly declined. When he invited her instead to become its meditation master, however, she accepted. From then on, she dwelt in this meditation monastery for the rest of her life. Even when thick clouds shrouded everything and snow covered the mountains, she continued sitting motionless in meditation and never once discontinued her practice. Whatever goods she received as offerings from faithful and respectful people, she used entirely to cultivate meritorious deeds; she dared not use even the smallest portion for herself.

In the fifteenth year of the Tianjian era ⁽⁵¹⁶⁾, she passed away at the age of eighty-six. Her body was interred south of Zhongshan.

Biography 65: NUN FAXUAN OF ZHAOMING MONASTERY IN SHANYIN

The nun’s family name was Wang, and she was a native of Shan County. Her paternal family had upheld the true Dharma for generations. From childhood, she aspired to transcend the worldly life. At only seven years of age, she became a vegetarian and practiced austerities.

At the age of eighteen, she recited the Lotus Sutra, knew it by heart from beginning to end, and clearly understood its essential purport. People always saw banners and canopies sheltering her. Then one day, a young man came to seek her hand in marriage, but she refused him.

At the age of twenty-four, her parents took her to Qiming Monastery in Shan County, where they requested permission from the nun Dele for her to enter monastic life and pursue her training. From that time onward, the banners and canopies that had sheltered her naturally disappeared. She studied the entire collection of scriptures and deeply understood their principles. After receiving full ordination, every renowned practitioner of the Way in the region at that time admired her sincerity.

Toward the end of the Song dynasty, Dharma Master Sengrou traveled throughout eastern China lecturing on sutras and treatises. The nun therefore journeyed alone over great distances, sometimes entering Mount Cu^[40] and Mount Sheng^[41], then proceeding to Yuxue^[42]; sometimes ascending to Lingyin^[43]; and sometimes crossing over to Gusu^[44]. She thoroughly comprehended the subtleties and investigated the profound aspects of Master Sengrou’s teachings on the purport of the Abhidharma^[45] and Master Huiji’s essential interpretations of the scriptures.

During the Yongming era (483–493) of the Qi dynasty, she again followed Dharma Master Huixi and studied the Ten Recitations Vinaya. Her diet and way of life became ever more austere, while her learning grew ever broader and deeper. She subsequently went to reside at Zhaoming Monastery in Shanyin, where she successively lectured on sutras and Vinaya texts, and her renown spread increasingly far. She kept no possessions for herself. She used all the goods offered to her to renovate monasteries and create painted and sculpted ornamentation of such excellence that it seemed the work of divine beings. She also had scriptures copied and images cast, and everything was beautifully executed.

Such eminent figures of the time as Zhang Yuan of Yingchuan, Yu Yong of Wu Commandery, and Zhou Yong of Runan all came to pay homage to her. When Xiao Zhaozhou, Prince of Baling of the Qi state, was appointed to govern the Kuaiji region, he received her with still greater reverence and warmth. When Yuan Jian, Prince of Hengyang of the Liang state, came to this commandery, he likewise honored the nun as his teacher.

In the fifteenth year of the Tianjian era ⁽⁵¹⁶⁾ of the Liang dynasty, she passed away at the age of eighty-three.

—End of Fascicle Four—

Notes:
^[20] Mānatta 摩那埵 (S: mānatta): a procedure for expiating an offense and performing repentance when a bhikshuni has committed a grave Sanghadisesa offense.

^[21] Lake Anavatapta 阿耨達池 (S: Anavatapta): a lake north of the Great Snow Mountains and south of Mount Gandhamādana (S: Gandhamādana, perhaps present-day Mount Kailana). According to tradition, this lake is the source of the four great rivers of India in the continent of Jambudvipa.

^[22] Mount Tai 泰山: a mountain in central Shandong Province, formerly called the Eastern Peak; one of the Five Great Mountains of China.

^[23] Piaoqi 驃騎: an ancient title conferred upon a great general.

^[24] Southern Chu 南楚: the name of an ancient region. During the Spring and Autumn and Warring States periods, the state of Chu lay south of the Central Plains; later generations therefore called that territory Southern Chu.

^[25] The Hundred Schools 百家: a collective designation for 189 Chinese scholars of the Spring and Autumn and Warring States periods, each of whom excelled in a particular field.

^[26] Gaochang 高昌: an ancient kingdom of the Western Regions, situated in the area of Karakhoja, southeast of present-day Turpan County in Xinjiang Province.

^[27] Acharya 阿闍梨 (S: ācārya; Ch.: master of discipline, instructor): one who teaches disciples so that all their actions are dignified and accord with the Dharma, and who is personally worthy to serve as an exemplary teacher whom disciples may follow. Here it refers to Dharma Master Fahui.

^[28] Good spiritual friend 善知識: an upright and genuine person of virtue who is capable of teaching and guiding others in cultivating the true path.

^[29] The kingdom of Kucha 龜茲國 (S: Kucīna): an ancient kingdom of the Western Regions, in what is now Central Asia. Its present name is Kucha, and it was an important region south of the Tianshan Mountains in Xinjiang.

^[30] The third fruit 第三果 (S: Anāgāmin; Ch.: fruit of the Anāgāmin; meaning: non-returner): the third of the four fruits of the shravaka path. It is the attainment of a noble one who has eliminated all nine grades of the afflictions requiring cultivation in the Desire Realm and will no longer be reborn in the Desire Realm.

^[31] The five gates of meditation 五門禪: five contemplative practices for eliminating delusive afflictions. They are contemplation of impurity, contemplation of loving-kindness and compassion, contemplation of causes and conditions, contemplation of the analytical distinction of the dhatus, and mindfulness of breathing by counting the breaths.

^[32] Avatamsaka 華嚴 (S: Buddhāvataṃsaka-mahāvaipulya-sūtra): an important scripture of Mahayana Buddhism. It is also the Dharma gateway of inner realization that the Tathagata expounded to eminent bodhisattvas such as Bodhisattva Manjushri and Bodhisattva Samantabhadra after attaining awakening beneath the bodhi tree.

^[33] Registrar of the Sangha 僧錄: a monastic official responsible for administering records, maintaining the registers of monks and nuns, and appointing other monastic officials.

^[34] The Ten Precepts 十戒: the ten precepts of a shramanerika. They are: 1. Not to kill sentient beings; 2. Not to steal or take what is not given; 3. Not to engage in sexual conduct; 4. Not to speak falsely; 5. Not to drink intoxicants; 6. Not to wear garlands or use perfumes, scented ointments, powders, or cosmetics on the body; 7. Not to perform music, dance, or song, nor deliberately go to watch or listen to them; 8. Not to lie upon high, luxurious, or wide beds; 9. Not to eat at improper times; 10. Not to accept or keep gold, silver, money, or valuables.

^[35] The five Vinaya collections 五部: the five Vinaya collections of five different schools, transmitted by five disciples of Upagupta, the fifth patriarch, beginning approximately one hundred years after the Buddha’s nirvana. They are the Dharmaguptaka, Sarvāstivāda, Mahīśāsaka, Kāśyapīya, and Mahāsāṃghika schools.

^[36] The Song dynasty: from 420 to 479.

^[37] Qi dynasty: from 479 to 502.

^[38] Śrīmālā 勝鬘 (S: Śrīmālā-siṃha-nāda-sūtra; full title: The Great Expansive Scripture of the Lion’s Roar of Queen Śrīmālā, the Great Skillful Means of the One Vehicle): This sutra consists of one fascicle and was translated by Guṇabhadra during the Liu Song dynasty of China’s Southern Dynasties. It is included in volume 12 of the Taishō Tripiṭaka. This sutra is one of the representative works of the Mahayana Tathagatagarbha scriptural tradition. Its contents describe Queen Śrīmālā making ten great vows and three great aspirations before Śākyamuni Buddha. She also expounds the Mahayana Dharma gateway of the One Vehicle and extensively explains the noble truths, the Dharma-body, and the Tathagatagarbha.

^[39] The Sutra of Infinite Life 無量壽經 (S: Sukhāvatī-vyūha): This sutra consists of two fascicles and was translated by Kang Sengkai during the Cao Wei dynasty in China. It is included in volume 12 of the Taishō Tripiṭaka. This is one of the three foundational sutras of the Pure Land tradition. The sutra relates that, during the time of the Buddha Lokeśvararāja, a king renounced the household life and became a monk named Dharmākara, who vowed to guide all sentient beings to the Land of Ultimate Bliss.

^[40] Cu 嶀: the name of a mountain north of Sheng County, Zhejiang Province, China.

^[41] Sheng 嵊: the name of a mountain in Zhejiang Province, China.

^[42] Yu Cave 禹穴: the name of a mountain in Kuaiji, Shaoxing, in present-day Shaanxi Province.

^[43] Lingyin 靈隱: the name of a mountain on the western shore of West Lake, Hangzhou City, Zhejiang Province, China.

^[44] Gusu 姑蘇: the name of a mountain southwest of Wu County, Jiangsu Province, China.

^[45] Numerical Treatises 數論: another name for the Abhidharma Piṭaka of the Sarvāstivāda school (the Sa-p’o-to school) of the Hinayana tradition.