43. Seng-kai
[OMITTED]
The nun Seng-kai (Canopy of the Sangha) (430-493) of
Foundation for Meditation Convent
Seng-kai's secular surname was T'ien, and her family was originally
from Chün-jen in the Chao region [north of the Yellow River]. Her
father, T'ien Hung-liang, was administrator of T'ien-shui in [northwest
China].
Seng-kai was still a child when she left secular life to become a disciple
of the nun Seng-chih in Flower Grove Convent [of the northeastern
city] of P'eng-ch'eng, where she forgot about gaining personal advantage
and ignored slander or praise.
In the first year of the yüan-hui reign period (473), when the northern
barbarians invaded the province, she, together with her fellow student
Fa-chin, went south to the capital [Chien-k'ang], and took up residence
in Wonderful Appearance Convent.[40] Seng-kai listened
extensively to the scriptures and to the texts of monastic discipline,
inquiring deeply into their meanings. She especially cultivated the
practice of meditation and [as the Classic of History says], "A single
day was not enough."[41] In cold weather or hot she did not change the
amount of clothing she wore, and throughout the four seasons she did
not vary her food or drink but sustained herself with only one dish of
vegetables at the noon meal.
[Seng-kai received] instruction from the two masters of meditation
Fa-yin and Seng-shen (416-490), both of whom marveled at her easy
awakening.[42] During the yung-ming reign period (483-493) of the
Ch'i dynasty she moved to Foundation for Meditation Convent, where
she wanted to propagate the way of contemplation, but monastics and
laity alike came to consult her, greatly increasing the hubbub. Thereupon,
on the left side of the convent she built a separate meditation
hall wherein she remained in quietude. When she went out from the
meditation hall, then she was apt in giving instructions and exhortation
without growing weary.
Hsiao Tzu-liang, the prince of Ching-ling, Wen-hsüan (460-494)
[second son of Emperor Wu], provided for her material needs
throughout the year.[43]
Although Seng-kai was already old, her determination had not
weakened, for she was dispassionate throughout the day and alert
throughout the night. In the eleventh year of the yung-ming reign
period (493), she died at the age of sixty-four.
Also at that time in the same convent was the nun Fa-yen whose secular
name was Hsü and whose family had come from Kao-yang [in
north China]. Her vigorous practice produced results, and she, too
[like Seng-kai], was known for her accomplishments in meditation.
[40]
Barbarians, probably the T'o-pa Wei.
[41]
The phrase "as the Classic of History says" does not specifically appear
in the text. Chinese writings are full of allusions to the classics whose contents
became a stock source for phrases and sentences, much as the King James Version
of the Bible and the works of Shakespeare are now stock sources for the
English language. The reference has been added in the translation simply to
point out a little more explicitly to the English-speaking reader that the indigenous
tradition underlies much of this Buddhist material. The quotation comes
from the Classic of History, part 5, The Books of Chou, book 1, "The Great
Declaration," part 2, where the complete quotation is "I have heard that for
the good man doing good, one day is not enough; and for the wicked man
doing evil, one day is also not enough."
[42]
Fa-yin and Seng-shen. Fa-yin has no separate biography but is mentioned
in the table of contents to Kao seng chuan as appearing in the biography
of Seng-shen, whose biography is in Kao seng chuan 9:399.c. In fact, Fa-yin's
name does not appear in Seng-shen's biography and perhaps has
accidently been dropped out at some point in the transmission of the text.
Both monks appear in the table of contents to the Meisōden-shō (Ming seng
chuan ch'ao) of Pao-ch'ang but are not extant.
[43]
Wen-hsüan. See biography 39, chap. 3 n. 10.
