University of Virginia Library

2. The Sung Dynasty
(420-479)

14. Hui-kuo

[OMITTED]

○ The nun Hui-kuo (Fruit of Wisdom) (ca. 364-433) of Luminous
Blessings Convent

Hui-kuo's secular surname was P'an. Her family was originally from
Huai-nan [on the south bank of the Huai River to the west and north
of the capital of Sung].[1]

Hui-kuo, never dressing in fine silks, lived an ascetically disciplined
life and took sincere delight in the pure and unsullied observation of
the monastic rules.[2] Her reputation was known far and wide to
monastics and householders, who alike praised and admired her. The
governor of [the northeastern province of] Ch'ing of the Sung dynasty,[3]
a certain Chuan Hung-jen whose family had originally come
from Pei-ti [in north China], greatly praised her noble character and
lavishly bestowed on her gift after gift.[4] In the third year of the yung-ch'u
reign period (422) (I, the biographer, was told by my fellow monk
T'an-tsung that it was the seventh year of the yüan-chia reign period
[430],[5] but the abbess of Luminous Blessings Convent, the nun Hung-an,
let me see the land deed, which shows the date to be the third year
of yung-ch'u), the governor donated a plot of land to the east of his
own mansion to build a monastic residence for her, naming it Luminous
Blessings, and appointed Hui-kuo to oversee it. Everything that
was donated to Hui-kuo herself she gave to the Assembly of Nuns as a
whole. Her community flourished, and both elite and ordinary happily
submitted to her spiritual authority.

In the sixth year of the yüan-chia reign period (429), the central
Asian missionary monk Gunavarman (367-431) arrived.[6] [Hui-kuo

questioned him about the validity of the status of Buddhist nuns in
China, whether the proper transmission of the rules for women from
the time of the Buddha had been carried out in China.][7]

She said, "All the Buddhist nuns here in China who earlier received
the obligation to keep the rules did not receive it according to the fundamentals
of the rituals. [That is, they accepted the rules, incomplete
though the ceremony may have been, from the Assembly of Monks
only] and they had as their eminent precedent the Buddha's stepmother,
Mahāprajāpatī [who received the rules from the Buddha only;
at that time, when the Buddha's stepmother sought to enter the homeless
life, there was in fact no Assembly of Nuns from whom to receive
the rules because Mahāprajāpatī was the first Buddhist nun in the
whole world]. But those first Chinese nuns did not know, and neither
do I, whether there is any difference [between Mahāprajāpatī's situation
and that of the nuns who came after her]."

Gunavarman replied, "There is no difference."

Hui-kuo continued, "According to the literature of the monastic
regulations that I have read, the teacher who administers the rules and
the obligation to follow them has committed an offense by permitting
women to receive the rules from the Assembly of Monks only. [Therefore,
how can there be no difference?"]

Gunavarman replied, "If a nun lives in a monastic community without
having first trained in the rules for two years as a novice before
accepting the full obligation to keep all the rules, then one may speak
of an offence."

Hui-kuo asked again, "Then is it possible that formerly, when there
were as yet no nuns here in China, there were certainly some in India?"

Gunavarman replied, "According to the disciplinary regulations [a
candidate for the Assembly of Nuns must receive the obligation to
observe all the rules from a minimum of] ten members of the assembly
who themselves have received the full obligation. [In certain circumstances]
such as in a frontier country, only five such members are
required. The correct view is that, if there is an established assembly
present, one cannot but go along with all the requirements."

Again Hui-kuo asked, "How far away must a place be before it is
considered a frontier?"

Gunavarman replied, "Beyond a thousand Chinese miles or where
oceans and mountains create a barrier."[8]

In the ninth year (432), Hui-kuo took her disciples Hui-i,[9] Hui-k'ai,

and others—five in all—to receive the full monastic obligation from
the Indian missionary monk Sanghavarman.[10] They respectfully received
this obligation as their most precious possession.

Hui-kuo was seventy-some years old when she died in the tenth year
of the yüan-chia reign period (433).

Her disciples Hui-i and Hui-k'ai were also well known in their day
for their strict practice in keeping the monastic rules.

15. Fa-sheng

[OMITTED]

The nun Fa-sheng (Flourishing Law) (368-439) of Establishing
Blessings Convent

Fa-sheng's secular surname was Nieh. Her family was originally from
Ch'ing-ho [in north China, north of the Yellow River],[11] but, during
the fighting when the [non-Chinese] dynasty of Latter Chao (319350)
was coming to power, the family fled south to Chin-ling [that is,
to the southern capital, on the Yangtze River].[12]

In the fourteenth year of the yüan-chia reign period (437) of the
Sung, Fa-sheng, who was talented, intelligent, and very quick to
understand everything, became a nun [at the age of seventy] in Establishing
Blessings Convent in the capital city. She had sojourned there
in her old age, but, even though once again the imperial capital was
peaceful and prosperous, she still longed for her old home. Only by
delving deep into the mysteries [of Buddhism] was she able to leave
behind sorrow and forget old age.

Fa-sheng accepted responsibility for keeping the vows of a bodhisattva
[or Buddha to be] from the master of the law Ou who came
from the Site of the Way Monastery [also in the capital].[13] By day, Fa-sheng
set forth the profound fundamentals of Buddhism; by night she
gave lucid discourses on the flavor of the principles. Continuously
immersing herself in these activities she became, despite her old age,
radiantly healthy, surpassing those in the prime of life.

Fa-sheng had always expressed the wish to be reborn in the Western
Paradise [of Amita Buddha].[14] To her sisters in religion, T'an-ching
and T'an-ai, she said, "I have devoted myself to following the [Buddhist]
Way, and my will is fixed on the Western Paradise."[15] Thus it
happened that in the sixteenth year (439), ninth month, and twenty-seventh

day, she worshipped the Buddha at the pagoda, and that evening
she became ill. The illness grew worse, and on the evening of the
night of the new moon, the last day of the month, as she lay asleep
[Amita Buddha] the Tathāgata,[16] appeared in the air together with his
two bodhisattva attendants [Kuan-shih-yin on the left and Ta-shihchih
on the right], with whom he discussed the two types of Buddhism
[namely, the Mahāyāna, or Great Vehicle, and the Hīnayāna, or Small
Vehicle].[17] Suddenly [Amita Buddha] with his entire entourage soared
over in a fragrant mist, descending to visit the sick woman. Rays of
light gleamed, filling the whole convent for all to see. When everyone
came to Fa-sheng to ask about the light, she explained what it was,
and as soon as she had finished speaking, she died. She was seventy-two
years old.

The governor of Yü-chang,[18] Chang Pien,[19] a native of Wu Commandery
[southeast of the capital], who from the first had had high
regard for her narrated this account.[20]

16. Hui-yü

[OMITTED]

The nun Hui-yü (Jade of Wisdom) of Cowherd Convent

Hui-yü was from Ch'ang-an [in the old northern heartland of China].
She zealously cultivated and thoroughly perfected the study and practice
of Buddhism. She traveled throughout the country preaching and
converting people, and, adapting to whatever circumstances, she did
not flinch from either cold or heat.

Hui-yü went south to the territory of Ching and Ch'u [in western
central China] and then took up residence in Cowherd Convent in the
town of Chiang-ling in the province of Ching [on the north bank of the
Yangtze River some distance west of the capital].[21] She specialized in
the chanting of the Flower of the Law,[22] Shūrangama,[23] and other
scriptures, being able to get through them all in a period of only ten
days.[24] Monastics and householders of western Shan honored her,
taking refuge in her as their teacher, and, indeed, she never wearied in
her study of the scriptures and commentaries.[25]

In the fourteenth year of the yüan-chia reign period (437) in the
tenth month, Hui-yü first carried out a seven-day austerity fast and
then made a vow, saying, "If truly the fast I have just completed has its

effect so that after I abandon my body in death I will assuredly see the
Buddha in his paradise, then may I see, as proof, the radiant light of
the Buddha manifest within seven days." During the night of the fifth
day after making the vow, a supernatural light glowed among the trees
east of the convent. Hui-yü informed the community of nuns who
happily congratulated her and were henceforth even more devoted to
her. Afterward, the abbess Fa-hung had a meditation hall built on the
spot where the light had appeared.

When Hui-yü was still in Ch'ang-an, she saw a red and white colored
light at the family temple of Secretary Hsüeh. It brightly
illumined the whole area for ten days before fading. Later, on the
eighth day of the fourth month [the Buddha's birthday], a monk of Six
Prohibitions Monastery found a one-foot-high gold image of the
future Buddha, Maitreya, at the spot where the light had shone.[26]

17. Tao-ch'iung

[OMITTED]

The nun Tao-ch'iung (Rare Jade of the Way) of Establishing
Blessings Convent

Tao-ch'iung's secular surname was Chiang. Her family was from Tan-yang
[near the capital of the Sung dynasty]. When she was a little more
than ten years old, she was already well educated in the classics and
history, and after her full admission to the monastic assembly she
became learned in the Buddhist writings as well and also diligently cultivated
a life of asceticism.[27] In the t'ai-yüan reign period (376-396) of
the Eastern Chin dynasty, the empress admired her exalted conduct,[28]
and, whenever she wished to gain merit by giving gifts or by listening
to religious exhortations, she most often depended on the convent
where Tao-ch'iung lived for such opportunities. Ladies of noble family
vied with one another to associate with Tao-ch'iung.[29]

In the eighth year of the yüan-chia reign period (431) [of Sung] she
had many Buddhist images made and placed them everywhere: in
P'eng-ch'eng Monastery, two gold Buddha images with a curtained
dais and all accessories; in Pottery Office Monastery, a processional
image of Maitreya, the future Buddha, with a jeweled umbrella and
pendants; in Southern Establishing Joy Monastery, two gold images
with various articles, banners, and canopies.[30] In Establishing Blessings

Convent, she had an image of the reclining Buddha made, as well
as a hall to house it.[31] She also had a processional image of the bodhisattva,
P'u-hsien [or Samantabhadra], made. Of all these items, there
was none that was not extremely beautiful.

Again, in the fifteenth year of the yüan-chia reign period (438), Tao-ch'iung
commissioned a gold Amitāyus [or Infinite Life] Buddha, and in
the fourth month and tenth day of that same year a golden light shone
forth from the mark between the eyebrows of the image and filled the
entire convent.[32] The news of this event spread among religious and
worldly alike, and all came to pay honor, and, gazing at the unearthly
brilliance, there was none who was not filled with great happiness.

Further, using the materials bequeathed to her by the Yüan empress
consort, she extended the convent to the south to build another meditation
hall.[33]

18. Tao-shou

[OMITTED]

The nun Tao-shou (Longevity of the Way) of Jeta Grove Convent
in Chiang-ling

No one knows where Tao-shou's family originally came from. Of pure
and gentle character, she was commended for her reverence and filial
piety. When she was yet a child, she accepted the five fundamental
precepts of a Buddhist householder, and not once did she commit an
offence against them.

In the yüan-chia reign period (424-453) of Sung, Tao-shou was in
mourning for her father, and as a result she grieved herself sick but felt
no pain or discomfort. For several years she remained sickly and skeletal,
not responding to any medical treatment. Therefore she vowed
that, if she were cured, she would leave the household life to become a
nun. After making the vow she gradually recovered, and in fulfillment
of her vow she left the household life and became a nun in Jeta Grove
Convent, where her practice of austerities was unequaled.[34] She
chanted the Flower of the Law Scripture three thousand times and frequently
saw glorious omens.[35] For example, in the middle of the night
on the seventh day, ninth month, of the sixteenth year of the yüan-chia
reign period (439), a jeweled canopy [such as the kind placed over
images of the Buddha] descended and hovered over her.[36]

19. Shih Hsüan-tsao

[OMITTED]

The nun Shih Hsüan-tsao (Mysterious Elegance) (in the lineage of
Shākyamuni) of Great Mysterious Terrace Convent of Wu
Commandery

Hsüan-tsao's secular surname was Lu. She was the daughter of Lu An-hsün
of Wu Commandery [southeast of the capital city].[37]

When Hsüan-tsao was a little over ten years old, she contracted a
serious illness, and, despite all the medicines, the days went by with no
improvement. At that time [the nun] Shih Fa-chi of the Great Mysterious
Terrace [Convent] said to Hsüan-tsao's father, "This illness is
probably the consequence of deeds done in a former life and therefore
is not something that medicine can cure. I go by the Buddhist scriptures,
which say that, if those who walk in danger and suffering are
able to take refuge in the spiritual power of the Three Treasures and
confess their faults, aspiring to attain spiritual accomplishments, then
they will indeed gain freedom from suffering and danger.[38] If you and
your daughter cast aside the corruption of the world, wash away the
dust of secular life and single-mindedly turn for refuge to the [bodhisattva
Kuan-yin],[39] then there should be a cure." Lu An-hsün agreed to
this, and in his own house sponsored a vegetarian feast in honor of the
bodhisattva Kuan-shih-yin.

With unsullied intent they worshipped [the bodhisattva], and
Hsüan-tsao, despite her illness, concentrated her thoughts and made
prostrations continuously. After seven days, at the first watch of the
night, there suddenly appeared a gold image slightly more than a foot
high. The image rubbed Hsüan-tsao's body three times from head to
foot, after which the girl felt the illness rapidly disappear.

Because of this miraculous cure she sought to enter the life of a Buddhist
nun and so took up residence at Great Mysterious Terrace Convent.
Her zealous practice included chanting the Flower of the Law
Scripture and maintaining a strict vegetarian diet for thirty-seven
years. With constant longing and concentration she vowed to be
reborn in the Tushita Heaven [of Maitreya, the next Buddha].[40]

In the sixteenth year of the yüan-chia reign period (439), she went
to the capital city to copy scriptures, but the circumstances of her
death are unknown.[41]

20. Shih Hui-ch'iung

[OMITTED]

The nun Shih Hui-ch'iung (Rare Jade of Wisdom) (in the lineage
of Shākyamuni) (ca. 368-447) of Southern Eternal Peace
Convent

Hui-ch'iung's secular surname was Chung. Her family was originally
from Kuang Province [in southernmost China].[42]

Hui-ch'iung's practice of religion was both exalted and pure. She
tasted neither fish nor flesh, and, when she reached the advanced age
of eighty, her resolve was even more zealous. Never touching fine
silks, she wore only straw sandals and hempen robes.[43] She was in
charge of administering the convent, and in addition she lectured [on
the Buddhist scriptures]. At that time she lived in Southern Peace Convent
in Kuang-ling [which was on the north bank of the Yangtze River,
northeast of the capital of the Sung dynasty].[44]

In the eighteenth year of the yüan-chia reign period (441), Madame
Wang [mother of the eldest son, Lang (d. 453),[45] of the prince of
Chiang-hsia (413-465),[46] fifth son of the founder of the Sung dynasty],[47]
presented some land to Hui-chiung who used it as the site of
a convent that she named Southern Eternal Peace Convent. In the
twenty-second year of the same reign period (445), a man named
Hsiao Ch'eng-chih,[48] originally of Lan-ling [a town some miles to the
east of the capital], built a foreign-style pagoda for her.[49]

In the fifteenth year of the yüan-chia reign period (438), Hui-ch'iung
also had Bodhi Convent built. Because all its halls, shrine
rooms, and living quarters were so beautiful, she moved there and
donated her original convent, Southern Eternal Peace, to the monk
Hui-chih.[50]

In the twenty-fourth year of the yüan-chia reign period (447),[51] she
traveled in the party of the [official] Meng I,[52] who was going to Kuei-chi
[Commandery as administrator].[53] They got as far as the P'o-kang
Canal [southwest of the capital near Chü-jung County, when Hui-ch'iung
died]. She had instructed her disciples, "After I die you should
not bury me, but rather give my body to someone to chop it up and
feed it to the animals."[54] When she expired, however, her disciples
could not bear the thought of chopping up her body, so they carried
her to the mountains in Chü-jung County [only a short distance from

P'o-kang], and left her where the birds and beasts themselves could
come up and feast on her.[55] After ten-some days, nevertheless, the
corpse was undisturbed, and the complexion had not altered.[56] The
county magistrate sent nearby villagers to scatter uncooked rice
around the body, with the result that the birds ate up all the rice lying
at some distance but left untouched the rice near the corpse. When her
disciple Hui-lang, who was in the capital, heard about this, she hurried
to bring the body back. She buried it on the hill in front of Eminent
Dais Monastery,[57] and she had a memorial pagoda erected over
the burial mound.[58]

21. P'u-chao

[OMITTED]

The nun P'u-chao (Universal Illumination) (418-442) of
Expanding Nation Convent of Nan-p'i in northeast China

P'u-chao's secular surname was Tung, and her given name was Pei.
Her family was from An-ling in the P'o-hai Commandery [in northeast
China, in the territory held by the non-Chinese dynasty of Northern
Wei.][59]

When she was a young girl, she already adhered to high moral principles,
and at the age of seventeen she left the household life to become
a nun at Expanding Nation Convent in Nan-p'i [a town to the northwest
of An-ling].

Later, P'u-chao accompanied her religious instructor to study at
Establishing Splendor Convent in Kuang-ling [a town on the northern
bank of the Yangtze River, northeast of the capital].[60]

She upheld her religious faith and practice with all her heart for
which the rest of the community praised her; and, when her instructor,
Hui-tzu, died, P'u-chao retired from all social occasions and
instead practiced austerities even more fervently.

In the twelfth month of the eighteenth year of the yüan-chia reign
period (441), she became ill from exhaustion. Although the malady
was serious, she still held her deep and abiding faith. When at first she
did not improve, she concentrated her mind and prayed in utmost sincerity
both day and night. Because she could not lower herself to the
ground to make prostrations, she would touch her forehead to the pillow
while confessing her faults. When she rested from this, she continued

her usual practice of chanting the Flower of the Law Scripture[61] at
the rate of three scrolls a day.[62]

In the second month of the nineteenth year (442), she suddenly
expired, but after a short time—about the length of two meals—she
revived.[63] She said, "Along the road toward the west there was a
pagoda. A monk sat inside, his eyes closed in meditation. Startled by
my appearance, he asked where I came from. I answered, and then I
asked him, `How far from here is a certain convent?' He answered,
`Fifty million miles.' The road was grassy and there were many travelers,
but no one whom I recognized. At that moment the clouds were
piled high, and the whole place was utterly pure. Toward the west
everything shone even more brightly, and I wanted to go forward in
that direction, but the monk forbid it. So I turned back and suddenly
awoke."

Seven days later P'u-chao died at the age of twenty-five [in the
year 442].

22. Shih Hui-mu

[OMITTED]

The nun Shih Hui-mu (Tree of Wisdom) (in the lineage of
Shākyamuni) of Chu-ko Village Convent in Liang Commandery

Hui-mu's secular surname was Fu. Her family was originally from Pei-ti
[in northwest China, north of the old capital of Ch'ang-an].

Hui-mu left the household life at age 11 and undertook the
ten obligatory rules [of a novice] under the instruction of Hui-ch'ao,
living in Chu-ko Village Convent of Liang Commandery [in the
Huai River valley some distance west of the capital of the Sung
dynasty].[64]

When she first read the Larger Perfection of Wisdom,[65] she was
able to chant from memory two chapters a day [each chapter having
more than ten thousand words].[66] She was also able to understand the
meaning of a variety of other scriptures.

Hui-mu's mother was old and sick. Because her mother had no
teeth, Hui-mu first chewed the meat she gave her mother to eat. As a
result, however, Hui-mu's mouth was impure.[67] Therefore she did not
take on herself the obligation to observe all the monastic rules and
become a full-fledged nun [as she would have liked to do] but instead

continued her zealous devotions and confession of her faults while still
garbed in the dress of a householder.

Unexpectedly one day she saw that the ceremonial platform for the
ritual of accepting the monastic rules and the space around it were a
golden color. Raising her head and looking toward the south, she saw
a man wearing a trimmed robe that was also golden in color. Appearing
sometimes near and sometimes far, he said to Hui-mu, "I have
already bestowed the monastic obligations on you," and thereafter he
disappeared. Hui-mu told no one about this, which was like many of
the other unusual things that happened to her.

Because Hui-mu's elder brother heard rumor of some of these experiences
and wanted to know more about them, he tricked her, saying,
"You have followed the way of religion for a number of years, but in
the end it has been of no benefit to you. Because that is the case, you
might as well let your hair grow, and I shall find a husband for you."
When Hui-mu heard these words her heart was sorely grieved, so she
revealed to him what she had seen.

Shortly thereafter Hui-mu received full admission into the Assembly
of Nuns. One night not long before the ceremony was to take place
she dreamed that she saw a person who recited the book of the monastic
rules. After her full admission to the assembly she read that same
book only twice before being able to chant it from memory.

During the yüan-chia reign period (424-453) of the Sung dynasty
she had images of the Buddhas of the ten directions made and presented
them together with copies of the Dharmaguptaka Monastic
Rules in Four Divisions[68] and the Rituals for Entering Monastic Life[69]
to the four Buddhist assemblies [of monk, nun, male, and female
householders].

22a. Shih Hui-mu

[OMITTED]

[A second version of Hui-mu's life taken from the sixth-century
collection titled Ming hsiang chi (Records of mysterious
omens)][70]

The nun Hui-mu of the Sung dynasty was surnamed Fu. She entered
the religious life at age eleven but accepted only the ten rules [of a novice
in the monastic life]. She lived in Chu-ko Village Convent in Liang
Commandery.

When Hui-mu first read the Larger Perfection of Wisdom, she was
able to chant from memory two chapters a day [a total of more than
twenty thousand words]. Her teacher, Hui-ch'ao, had built a scripture
hall, and once, when Hui-mu went in to offer worship, she saw in the
northwest corner of the room a Buddhist monk wearing the gold-colored
robe of a Buddhist monastic, and his feet were not touching the
ground.

Another time when Hui-mu, in the middle of the night, was lying
down and memorizing scriptures, she had a dream in which she traveled
to the west, where she saw a pool filled with lotus blossoms, and
sitting inside each lotus was a person who had been born there [by
metamorphosis]. One large flower, however, was empty. Hui-mu,
wanting to climb up onto the flower, grabbed hold of it with all her
strength but, without realizing what she was doing, also began to
chant scripture in a loud voice. Because her mother, hearing the chanting,
thought that Hui-mu was having a nightmare, she woke her
daughter up.

Hui-mu's mother was very old, and, because she had lost all her
teeth, Hui-mu always thoroughly chewed her mother's food first so
that her mother could eat. Doing this, however, meant that Hui-mu
had to eat after noon as well as before thereby transgressing the
monastic rule of not eating after mid-day. For that reason, even
though Hui-mu had grown up and come of age to be able to accept the
full obligation of the monastic life, she did not do so.

After her mother died, Hui-mu herself cleaned and prepared the
ground for the placing of the ceremonial platform used for receiving
the monastic rules, and she asked her teacher to bestow them. Suddenly,
the space around the platform glowed with dazzling light, all a
golden color. Hui-mu looked toward the southwest, where she saw a
heavenly being who wore a trimmed robe of russet-gold color. He
seemed now close and now far away, but, when she sought after him,
he had disappeared.

The extraordinary things that happened to her she kept secret, but,
when her elder brother became a monk, he heard rumors and wanted
to find out for sure, so he tricked her, saying, "You have been living
the religious life many years now, but with no results. Therefore, you
might as well let your hair grow and become a wife."[71] When Hui-mu
heard this, she felt great dread and thought she should tell the truth
about everything, so she gave a rough description of what she had
seen.

When the nun Ching-ch'eng heard of her Way and virtue, she went
to Hui-mu for the purpose of becoming well acquainted with her, the
more easily to ask about the unusual phenomena Hui-mu had experienced,
and Hui-mu told her everything in detail.

Later, Hui-mu and her companions in religion were worshipping
the Endless-Life Buddha [Amitāyus]. Because Hui-mu did not get up
after a prostration, the others thought she had fallen asleep. Someone
kicked her and asked, but Hui-mu said nothing at all. When Ching-ch'eng
again begged and entreated her, Hui-mu said, "While I was
prostrate on the ground [worshipping the Buddha], I had a vision of
going to the Western Paradise and seeing Amita Buddha, who was
explaining the Smaller Perfection of Wisdom [to me]. He had already
gone as far as the fourth chapter when, to my very deep regret, I was
kicked awake."

In the fourteenth year of the yüan-chia reign period (437), Hui-mu
was sixty-nine years old.

23. Fa-sheng

[OMITTED]

The nun Fa-sheng (Victory of the Law) of Wu County South
Convent

Fa-sheng's [origins are unknown].[72] When young, she left the household
life and took up the life of a religious in South Convent of Wu
County [some distance to the southeast of the capital of the Sung
dynasty].[73] Some sources say it was East Convent. Her piety and zeal
were recognized by the assembly.[74]

In the yüan-chia reign period (424-453) of the Sung dynasty a certain
Ssu-ma Lung, originally of Ho-nei [in the north],[75] who was serving
as the county magistrate of P'i-ling [southeast of the capital], met
up with an attack and was killed in battle.[76] The parents of his wife,
Madame Shan, had already died, and she had no children. Madame
Shan was already advanced in years when she went to Wu County to
stay with Fa-sheng, who treated her as her own mother. Almost half a
year later Madame Shan got sick. The illness grew progressively worse
and after three years was at a critical stage. Because Fa-sheng had
nothing stored in reserve, she had to beg for all the medicines needed
to treat Madame Shan. When begging for the medicines, Fa-sheng

feared neither rain nor heat; she fled neither wind nor cold. Madame
Shan's condition thereafter improved, and everyone praised and honored
Fa-sheng.

Later, Fa-sheng traveled to the capital to further her study of meditation,
in the course of which she penetrated the riches of contemplation,
and she investigated to the utmost the subtle and hidden fruits of
the spiritual life. She instructed her disciples, accomplishing this without
undue severity. When acting she did not seek personal gain; when
in repose she did not seek fame. In her diligent and complete observation
of all her duties, she could not but save living beings.

At age 60 she had been ill for some time, and she herself said she
would not recover. When her intimate disciples, puzzled, asked how
she knew, Fa-sheng informed them, "Just now I saw two Buddhist
monks who told me this is the case." After a brief while she continued,
"I see two other monks, different from the ones I saw previously.
Their right shoulders are bare as though they are preparing to circumambulate
the Buddha in worship, and they are carrying flowers and
placing them by my bed.[77] Some distance behind them I see a Buddha
sitting on a lotus flower, and his radiance is reflecting on my body."
After this she did not go to sleep again that night. Instead, she asked
someone to chant the Flower of the Law for her, but near the end of
the night her breath grew short, so she gave the command, "Stop
chanting the scripture and instead repeat the name of the Buddha for
me." She herself also repeated the name of the Buddha and at dawn,
her countenance unchanged, she suddenly died.

24. Seng-tuan

[OMITTED]

The nun Seng-tuan (Propriety of the Sangha) (ca. 378-448) of
Eternal Peace Convent

Seng-tuan was from Kuang-ling [which was on the north bank of the
Yangtze River to the northeast of the capital city of the Sung dynasty].
For generations her family had worshipped the Buddha, and she and
her sisters were very devout.

Seng-tuan had vowed that she would leave the household life
instead of being married off. Nevertheless, her beauty of face and figure
was well known in the region, and a wealthy family had already

received her mother and elder brother's agreement to a betrothal.
Three days before the marriage ceremony was to take place Seng-tuan
fled in the middle of the night to a Buddhist convent whose abbess hid
her in a separate building and supplied her with everything she
needed. Seng-tuan also asked for a copy of the Bodhisattva Kuan-shihyin
Scripture, which she was then able to chant from memory in only
two days.[78] She rained tears and made prostrations day and night
without ceasing. Three days later, during her worship, she saw an
image of the Buddha, who announced to her, "Your bridegroom's life
span is coming to an end. You need only continue your ardent practice
without harboring these sorrowful thoughts." The next day her bridegroom
was gored to death by an ox. Thus was Seng-tuan able to leave
the household life.

[As a nun] she steadfastly observed all the monastic regulations,
and, when she concentrated her mind in the vast realm of Buddhist
meditation, she seemed as though she could form no words at all.
When, however, she explicated the distinctions between the philosophical
concepts of name and reality, she could speak indefatigably.
In addition to her other accomplishments she could also chant the
entire Great Nirvāna Scripture [a total of about three hundred fifty
thousand words][79] in only five days.[80]

In the tenth year of the yüan-chia reign period (433), she went south
to the capital and took up residence in Eternal Peace Convent. In managing
the affairs of the community she treated everyone the same with
equal affection for all. Great and humble happily submitted to her
authority, and, with the passing of time, she was even more respected.

In the twenty-fifth year of the yüan-chia reign period (448), when
Seng-tuan was more than seventy years old she died. Her disciples P'u-ching
and P'u-yao were also well known for their practice of austerities
and for their chanting of the Flower of the Law Scripture.

25. Kuang-ching

[OMITTED]

The nun Kuang-ching (Shining Peace) (d. 442) of Central
Convent of Kuang-ling

Kuang-ching's secular surname was Hu, and her given name was Tao-pei.
She was from Tung-ch'ien in the Wu-hsing Commandery [to the
south of Lake T'ai, southeast of the capital].[81]

When Kuang-ching was yet a child, she left the household life and
went with her instructor to live in Central Convent of Kuang-ling [on
the north bank of the Yangtze River, northeast of the capital of the
Sung dynasty].

Kuang-ching cultivated a diligent zeal in her religious practices
while still a young girl, and, when she grew up, she undertook in particular
the practice of meditation. She ate neither sweet nor fat foods,
and, when she was ready to accept the full obligation of the monastic
life, she gave up even cereals, eating instead only pine resin, a diet she
continued for fifteen years after becoming a full-fledged nun.[82] But,
even though her mental faculties were as clear and fresh as ever, her
body had no strength left. She prayed ardently, but she was in a constant
state of exhaustion from her efforts. The Buddhist monk Shih
Fa-ch'eng admonished her, "Eating is not the most important matter
in Buddhism."[83] When Kuang-ching heard these words, she gave up
her diet of pine resin and went back to eating ordinary rice. Nevertheless,
she doubled her heroic efforts, studying single-mindedly without
growing weary. Those who practiced contemplation under her tutelage
always numbered over one hundred.

In the fifth month of the eighteenth year of the yüan-chia reign
period (441), Kuang-ching got sick. She said, "I have been wearied
and afflicted with this body for a long time." Thereupon, because of
her illness, confession of her transgressions was never absent from her
thoughts or speech. In mind and expression she was happy and tranquil.

On New Year's Day of the nineteenth year (442), she suddenly gave
up all food and drink. Concentrating her thought on the Tushita
Heaven of Maitreya [the next Buddha], she kept it constantly in mind,
and thus she continued until the night of the fourth month and eighth
day [the Buddha's birthday],[84] when, in the presence of unusual fragrance
and good omens appearing in the sky, she died.

26. Shan-miao

[OMITTED]

The nun Shan-miao (Excellent Subtlety) of Shu Commandery in
western China

Shan-miao's secular surname was Ou-yang. She was from Fan County
[in western China].[85]

Shan-miao left the household life while still a child. Being amiable
in character, she seldom went to either extreme of anger or joy. She
neither wore good clothing nor ate fine food. She had a younger sister,
a widow, whose husband had died, leaving her no support. Therefore,
taking her child with her, she lodged with Shan-miao. Often she heard
Shan-miao herself lament that she had not been born while the Buddha
was on earth, and every time she said this her tears flowed in
uncontrollable sorrow.

They lived together for four or five years, but the younger sister
never once saw Shan-miao eating. Whenever the younger sister had
cooked a meal, she would call Shan-miao to come join her, but Shan-miao
would always say that she had already eaten somewhere else, or
she would say that she was not feeling well and therefore could not eat
anything. This went on for quite a few years until the sister felt so
ashamed that she said, "My unlucky husband has perished, and, further,
my child and I have no other relatives and must depend on elder
sister, troubling her to no end. She is no doubt tired of us and therefore
will not eat with us."

Having spoken, she wished to leave, but Shan-miao took her by the
hand and explained to her, "You have misunderstood my intention.
Because, fortunately, I am able as a Buddhist nun to receive offerings
and donations from others, why should I eat up the food here? Don't
be upset any more. Before long, I'll be going away, so you should
maintain your household here and by all means do not leave." When
the younger sister heard these words she stayed.

Shan-miao herself wove a length of cloth and bought many measures
of oil, putting it in various jars and jugs in the courtyard. She
cautioned her sister, "This oil is for a work of religious merit. Be careful
that you do not use any of it."

At midnight of the eighth day of the fourth month, the [Buddha's
birthday], Shan-miao wrapped herself up in the cloth she had woven
and had soaked in the oil and set herself on fire. When the flames had
reached as high as her head she ordered her sister, "Tell the administrator
of the meditation hall to strike the gong to summon all the other
nuns that they may come quickly to say farewell because I am now
abandoning this life." She had not yet died by the time all the nuns had
arrived in great haste and alarm. Shan-miao said to the nuns gathered
there, "Each of you must diligently make the effort to perfect your
spiritual life because the cycle of birth and death is a fearsome thing.
You must seek to escape it, taking heed not to fall into further transmigration.

I have previously abandoned this body as a worship offering
to the Buddha twenty-seven times, but it is only this time that I shall
attain the first fruit [whereby I am no longer liable to rebirth in the
woeful destinies of hell, hungry ghosts, or animals]."[86] (I, Pao-ch'ang,
the compiler, have consulted with several elderly persons from that
region. Some say she set fire to herself in the seventeenth year of the
yüan-chia reign period (440); some say it was the hsiao-chien reign
period (454-456); some say it was the ta-ming reign period (457464).
Therefore I record them all.)

27. Seng-kuo

[OMITTED]

The nun Seng-kuo (Fruit of the Sangha) (b. 408) of Kuang-ling

Seng-kuo's secular surname was Chao; her given name was Fa-yu. Her
family was originally from Hsiu-wu in Chi Commandery [in north
China].[87]

Because she had established genuine faith during a former life, pure
devotion was natural to her in her present life, and, even when she was
an infant at breast, she did not transgress the monastic rule of not eating
after mid-day.[88] Her father and mother both marveled at this.
When Seng-kuo grew up, although she was of one mind about what
she wanted to do, the karmic obstructions were mixed and multiform.
Therefore she was twenty-seven years old before she was able to leave
the household life, at which time she became a disciple of the nun Hui-ts'ung
of Kuang-ling [on the north bank of the Yangtze River northeast
of the capital]. Seng-kuo cultivated an intelligent and solid
observance of the monastic regulations, and her meditative practice
was so free from distractions that each time she entered into concentration
she continued thus from dusk to dawn. Stretching in spirit to
the pure realm of the divine, her body stayed behind looking as lifeless
as dry wood, but some of her disciples of shallow understanding were
doubtful of her yogic ability.[89]

In the sixth year of the yüan-chia reign period (429), a foreign boat
captain named Nan-t'i brought some Buddhist nuns from Sri Lanka to
the capital of the Sung dynasty.[90] The Sri Lankan nuns stayed at Luminous
Blessings Convent.

Not long after taking up residence there, they asked Seng-kuo,
"Before we came to this country, had foreign nuns ever been here?"

She replied, "No, there have not been any."

They asked again, ["If that is the case] how did the Chinese women
who became nuns receive the monastic obligations from both the
Assembly of Monks and the Assembly of Nuns [as they are required to
do according to the rules?]"

Seng-kuo replied, "They received the obligations only from the
Assembly of Monks."

"Those women who went through the ritual of entering the monastic
life began the reception of the monastic obligations.[91] This reception
was an expedient to cause people to have great respect for the
monastic life. Our eminent model for this expedient is the Buddha's
own stepmother, Mahāprajāpatī, who was deemed to have accepted
the full monastic obligation by taking on herself, and therefore for all
women for all time, the eight special prohibitions incumbent on
women wanting to lead the monastic life. [These she accepted from
the Buddha only.] The five hundred women of the Buddha's clan who
also left the household life at the same time as Mahāprajāpatī considered
her as their instructor."[92]

Although Seng-kuo agreed, she herself had a few doubts [about the
validity of the rituals that had been observed in China regarding
women leaving the household life]. Therefore she asked the central
Asian missionary monk Gunavarman [who was an expert on the subject].[93]
He agreed with her understanding of the situation.

She further inquired of him, "Is it possible to go through the ritual
[of accepting the full monastic obligation] a second time?"

Gunavarman replied, "[The Buddhist threefold action of] morality,
meditation, and wisdom progresses from the slight to the obvious.
Therefore, receiving the monastic obligations a second time is of
greater benefit than receiving them only once."

[Four years later] in the tenth year (433), Nan-t'i, the ship captain,
brought eleven more nuns from Sri Lanka, including one named Tessara.[94]
The first group of nuns, who by this time had become fluent in
Chinese, requested the Indian missionary monk Sanghavarman to preside
over the ritual for bestowing the monastic rules on women at the
ceremonial platform in Southern Grove Monastery.[95] That day more
than three hundred women accepted once again the full monastic obligation
[this time from both the Assembly of Monks and the Assembly
of Nuns].

One time, in the eighteenth year (441), when she was thirty-four
years old, Seng-kuo sat in meditation for a whole day. [Because she

had sat so long and her body was still and lifeless like dry wood] the
administrator of the meditation hall tried to rouse her but could not
and therefore said that she had died.[96] Alarmed, she summoned the
other officers of the convent who, on examining Seng-kuo, perceived
that her body was cold and stiff. Her breath was so slight as to be
unnoticed, and they were on the point of carrying her away when she
opened her eyes and talked and laughed like her usual self. Thereupon,
those foolish ones [who had doubted her] were startled into
accepting her achievements in meditation.

It is not known how or when she died.

28. Ching-ch'eng

[OMITTED]

The nun Ching-ch'eng (Measure of Quietude) of Bamboo Grove
Convent in Tung-hsiang of Shan-yang [north of the capital on the
south bank of the Huai River]

Ching-ch'eng's secular surname was Liu; her given name was Sheng.
Her family was originally from Ch'iao Commandery [in the Huai
River valley].[97]

Besides Ching-ch'eng's stringent practice of the monastic rules, she
was also able to chant 450,000 words of scripture. The mountain
grove next to the convent had no clamor or distractions, and in that
fine location Ching-ch'eng's mind roamed in the silence of meditation,
cutting off forever worldly corruption and trouble.

Once a man lost an ox and went searching for it. By nightfall he had
come to the mountain where he saw the bright glare of firelight in the
convent grove, but, when he approached it, the light disappeared.

A tiger often followed Ching-ch'eng in her comings and goings,
and, when she sat in meditation, the tiger settled down nearby. If one
of the nuns in the convent did not make a timely confession of an
offence she had committed against the rules, the tiger would be angry,
but, after she confessed, the tiger would be pleased.

Later, when Ching-ch'eng came out for a brief while from her seclusion
on the mountain, on the way she encountered a woman from the
north. They greeted one another without engaging in the usual formalities
and were as pleased and happy as old friends. The woman's
name was Ch'iu Wen-chiang, and she was originally from Po-p'ing [in
northeast China, in the border region between the non-Chinese

dynasty in the north and the Chinese dynasty in the south].[98] Ch'iu
Wen-chiang's character was such that she particularly liked the Buddhist
teaching. She had heard that in the south the Way was flourishing,
and, when she was able to get across the frontier, she went as a
refugee to this territory, where she became a nun.

Together with Ching-ch'eng, Ch'iu Wen-chiang led an austere life in
the convent. Neither of the two women would eat millet or rice but
instead ate only sesame and mountain thistles. Their reputation for
strict asceticism became known in the capital of the northern barbarians
who called the women sages and from afar summoned them with
greetings of welcome. The two women, however, did not like the frontier
region, and therefore they proceeded to besmirch their own reputation
by being, as [Confucius recommended] "bold in action while
conciliatory in speech" when in a country where the Way does not prevail.[99]
The barbarian host had prepared for them a meal of fine delicacies,
which the women immediately gobbled right down, paying no
attention to manners. Because of this the ruler lost his former respect
for them and detained them no longer. Ching-ch'eng and Wen-chiang
returned to their convent.

Ching-ch'eng was ninety-three years old, free from any malady,
when she died.

29. Fa-hsiang

[OMITTED]

The nun Fa-hsiang (Mark of the Law) (ca. 375-ca. 453) of Great
Mysterious Terrace Convent of Wu Commandery [southeast of
the capital]

Fa-hsiang's secular surname was Hou. Her family was originally from
Tun-huang [an outpost in far-northwest China].[100]

Fa-hsiang was outstanding in her excellence of both character and
intellect. Zealous in her love of study, she would not slacken her efforts
on account of scarcity; she was content in her poverty, and material
prosperity did not sway her. Fa-hsiang married into the Fuh clan,[101] but
the family was beset by many troubles, and, when the ruler of the
Former Ch'in dynasty, Fu Chien, suffered defeat (383), all her relatives
disappeared or perished in the aftermath.[102] She then left the household
life and undertook the observance of the monastic rules. Her belief in
and understanding of [the Buddhist religion] was profound.

Fa-hsiang often divided her clothing and food, giving the best to the
nun Hui-su. The other nuns admonished Fa-hsiang saying, "The nun
Hui-su is uncultivated and inarticulate. She has been totally unable to
learn anything about Buddhist teaching, scriptures, or monastic rules.
She wanted to study meditation, but no one would give her instruction,
for she is a thorough dolt and the worst of idiots. Why is it that
you do not try to harvest [greater merit for yourself by sowing the
seeds of generosity] in a more spiritually worthy field instead of cultivating
this very inferior one [that is unable to produce a good harvest
of blessings?]"

Fa-hsiang responded [to the charge], "One would have to be a saint
to know the spiritual accomplishments of the recipient of donations. I,
however, because I am a very ordinary person, would rather do it this
way. If I make a suitable donation, why should I be concerned with
deliberately selecting [a so-called superior recipient]?"

Later, the nun Hui-su, whom the others thought to be hopeless,
sponsored a seven-day meditation session. On the third night Hui-su
sat down in meditation with the rest of the assembly, but she did not
get up again with the others. When they observed her they saw that
she was rigid like wood or stone.[103] When they tugged at her, she did
not move. Some said that she had died, but three days later she got up
and was her usual self. It was only then that the whole assembly recognized
Hui-su's extraordinary accomplishment in meditation, and for
the first time they became aware of Fa-hsiang's profound insight and
ability [to recognize the spiritual capacities of others]. Things like this
happened more than once.

The years went by, and Fa-hsiang in her old age was even more rigorous
in her practice of austerities. She was over ninety when she died
at the end of the yüan-chia reign period (424-453).

30. Yeh-shou

[OMITTED]

The nun Yeh-shou (First in Achievement) (373-462) of Eastern
Green Garden Convent

Yeh-shou's secular surname was Chang. She was from [the northeastern
city of] P'eng-ch'eng [long a home to Buddhists].

Yeh-shou was dignified in demeanor and unsullied in observing the
monastic precepts. With her profound understanding of the Buddhist

teaching known as the Great Vehicle she was good at drawing out the
subtle principles. Especially fond of meditation and the chanting of
scriptures, she practiced both continuously without remiss.

[The first emperor of the Sung dynasty] Emperor Wu (363-420422)
greatly admired her extraordinary qualities.[104] [The third emperor]
Wen (407-424-453),[105] had, when a youth, received from her
the ceremony of Taking the Three Refuges.[106]

Yeh-shou lived in Eternal Peace Convent where gifts from the faithful
were donated unendingly. In the second year of the yüan-chia reign
period (425), Madame Fan, mother of Wang Ching-shen, presented to
Yeh-shou the grounds of the old ancestral hall of Wang T'an-chih
(330-375), where there was then built a convent called Green
Garden.[107]

Yeh-shou's community of disciples was a model for the proper
observance of religious life. Imperial Concubine P'an exclaimed about
her, "The nun Yeh-shou's propagation of the Buddhist teaching is
indeed worthy of great respect." In the fifteenth year of the yüan-chia
reign period (438), she enlarged the convent for Yeh-shou: to the west
she built a Buddha Hall; to the north she cleared the ground and built
a residence hall and also donated all the necessities.

The convent flourished, and the community of two hundred nuns
carried out their religious life and activities unceasingly. Through the
years those who relied on Yeh-shou grew more and more numerous
until she asked to retire, pleading old age, but the community would
not hear of it. In the sixth year of the ta-ming reign period (462), she
died at the age of ninety.

During that same time there were also the nuns Ching-ai, Pao-ying,
and Fa-lin who were all well known in the district of the capital
because of their purity of life and character. Ching-ai long cultivated
meditation and chanting and carried out the duties of her office with
utmost fidelity. She died in the fifth year of the t'ai-shih reign period
(469). Pao-ying was responsible for the building of a five-story
pagoda. She was diligent in the examining of principles and zealous in
keeping to a vegetarian diet. She died in the sixth year of the t'ai-shih
reign period (470). Fa-lin was widely read in both the doctrinal and
monastic scriptures and in her old age did not slacken her efforts. She
died in the first year of the yüan-hui reign period (473).

Furthermore, there was Yeh-shou's disciple, T'an-yin, who was accomplished
in both meditation and the monastic discipline. Contemptuous

of glory, she kept aloof from the struggle for power or wealth. She
died in the sixth year [sic] of the yüan-hui reign period (478?).

31. Fa-pien

[OMITTED]

The nun Fa-pien (Discussant of the Law) (ca. 403-463) of
Luminous Blessings Convent

Fa-pien was from Tan-yang [just to the south of the capital]. When yet
a child she left the household life and became a disciple of the nun
Hui-kuo (no. 14) of Luminous Blessings Convent. Respectful and
modest, she lived a life of utmost simplicity, wearing worn-out clothing
and eating a simple vegetarian diet, never touching strong-flavored
foods.[108] Word of her eminent simplicity soon filled the capital, and
the Lang-yeh prince, Yü, the governor of Yang Province, deeply
admired and respected her.[109]

Later, Fa-pien sought to receive instruction in meditation from the
foreign monk Kālayashas (ca. 383-ca. 442), a meditation master who
was living at Grove of the Way Monastery.[110] Cultivating her meditation
in accordance with the teaching, she reached the pinnacle of that
spiritual practice. Whenever she joined in communal activities, she
always seemed to be dozing, and, once in the refectory when the other
nuns dispersed after the meal, she did not get up with them. In alarm
the administrator touched her and found her body to be as inflexible
as wood or stone. The administrator hurried to report the event, and
everyone came to see, but a moment later Fa-pien came out of her
meditative trance and spoke like her usual self. The other nuns in the
community all respectfully submitted to her, redoubling their reverence
for her accomplishments. Fa-pien died in the seventh year of the
ta-ming reign period (463) when she was over sixty years old.

The day before her death, the master of the law Ch'ao-pien (420492)
of Upper Grove of Concentration Monastery dreamed of a palace
that was beautifully decorated, everything down to the last trifle
glowed in an aura not of this world.[111] Men and women dressed in
fine array filled this palace, but no lord was to be seen. When in the
dream the monk Ch'ao-pien asked why no lord was to be seen, he
received the reply, "The nun Fa-pien of Luminous Blessings Convent is
shortly going to be born here; she should arrive tomorrow."

On that day Fa-pien felt only that she was shivering, and she sent
word to the community who, from highest to lowest, gathered around
her. She said to them, "There are strangers approaching me, now
visible and now faint, like shadows and clouds." Having spoken, she
died as she sat there.

Afterward there were also the nuns Tao-chao and Seng-pien, who
were known for their practice of the perfection of vigor [one of the six
Buddhist perfections].[112] Tao-chao, whose secular surname was Yang,
was from the northern province of Hsü. Keeping a vegetarian diet and
chanting scriptures, she was supported with offerings from the prince
of Lin-ho.

32. Tao-tsung

[OMITTED]

The nun Tao-tsung (Summing up the Way) (d. 463) of Three-Story
Convent in Chiang-ling

Tao-tsung, whose family origins are unknown, lived in Three-Story
Convent in Chiang-ling [which was in west central China on the north
bank of the Yangtze River]. As a child she had no intention of setting
herself apart; as an adult she did not consider associating with others a
defilement. She merely followed a course along the boundary between
the wise and the foolish, and, although outwardly she seemed muddled,
yet within she traversed hidden profundities.

On the full-moon night of the fifteenth day of the third month, in
the seventh year of the ta-ming reign period (463) of the Sung dynasty,
Tao-tsung, as an offering to the Buddha, purified herself in a fire fed
by oil. Even though she was engulfed by flames up to her forehead,
and her eyes and ears were nearly consumed, her chanting of the scriptures
did not falter. Monastics and householders sighed in wonder; the
demonic and upright were alike startled. When the country heard this
news, everyone aspired to attain enlightenment. The appointed court
scholar of Sung [sic], Liu Ch'iu (438-495), especially revered her and
composed a Buddhist-style poetic verse to praise her.[113]

33. Hui-chün

[OMITTED]

The nun Hui-chün (Deep Wisdom) (392-464) of Bamboo
Garden Convent

Hui-chün's secular surname was Ch'en. Her family was originally
from Shan-yin [some distance southeast of the capital of Sung and very
close to Kuei-chi].

When Hui-chün was still a child, she was quite intelligent, and her
zeal in the practice of religion surpassed the multitude. In the morning
she burned incense and engaged her mind in the act of worship, thus
passing the time until noon when she ate her one meal of vegetables,
eschewing the flesh of living creatures. Although she was living in her
parents' house, she behaved as though she had already left the household
life. Because her mother and father could not break her resolve,
they permitted her to enter the religious life when she was eighteen
years old.

She could recite from memory any classic text, whether Buddhist or
non-Buddhist, after having read it once. There was no deep meditation
or subtle contemplation she could not enter. Hui-chün was quiet
and nonquarrelsome, agreeable, and modest; in her associations with
friends and acquaintances she never engaged in banter or joking
[behavior indeed forbidden by the monastic rules].[114]

The chief minister of the Sung state, the Chiang-hsia prince, I-kung
(413-465) [the fifth son of Emperor Wu], especially respected her and
without fail supplied clothing and medicine for her throughout the
year.[115] Hui-chün did not keep these goods for herself but used them
to build up the convent; the completion of Bamboo Garden was her
achievement.

When she grew old, Hui-chün's joy in the flavor of meditation did
not pall. In the eighth year of the ta-ming reign period (464) of the
Sung dynasty she died at the age of seventy-three and was buried on
Tutor Mountain.

In the same convent lived the nun Seng-hua, who was extremely
intelligent and eminently accomplished, being able to chant many doctrinal
scriptures and texts of monastic rules.[116] Her renown for maintaining
strict vegetarianism and ascetic practices was equal to Hui-chün's.

34. Pao-hsien

[OMITTED]

The nun Pao-hsien (Precious Virtue) (401-477) of Universal
Wisdom Convent

Pao-hsien's secular surname was Ch'en, and her family was originally
from Ch'en Commandery [in the Huai River valley, some distance to
the northwest of the Sung capital].[117]

At age 16 Pao-hsien went into mourning for her mother who had
died. For three years she did not eat any cereals but sustained herself
instead on arrowroot and taro; neither did she wear decorated silks
nor use a bed or sitting mat during the mourning period.[118]

Leaving the household life at age 19, Pao-hsien took up residence in
Establishing Peace Convent. With pure conduct and vigorous application
she thoroughly mastered both meditation and the monastic
observance.

Emperor Wen of the Sung dynasty (407-424-453) treated her with
reverend courtesy, presenting her with gifts of clothing and food.[119]
Emperor Hsiao-wu (430-454-464) also treated her with great respect,
giving her ten thousand in cash every month.[120] When Emperor
Ming (439-465-472) ascended the throne he gave her the honor of
receiving her, treating her with exceeding respect.[121] In the first year of
the t'ai-shih reign period (465), he named her by imperial appointment
to serve as the abbess of Universal Wisdom Convent. In the second
year (466), he issued another decree making her the rector of the
assembly in the capital.[122] In this capacity she was imposing and
majestic, making decisions with divine insight. She was good at discussing
the principles of things and was able to set errors aright. She
was morally upright in character; nothing could deflect her from the
proper course.

Previously, during the sheng-p'ing reign period (357-361) of the
Eastern Chin dynasty, the nun Ching-chien (no. 1) was the first Chinese
Buddhist nun. That first reception, by women, of the monastic
obligation, was from the Assembly of Monks only. Later the nuns
Hui-kuo (no. 14), Ching-yin and others of Luminous Blessings Convent
consulted [the central Asian missionary monk] Gunavarman
about the situation.[123]

He said, "China did not have both the Assembly of Monks and the

Assembly of Nuns, so the women accepted the full monastic obligation
from the Assembly of Monks only."

Later, the nun Hui-kuo and the other nuns met the foreign nun Tessara
and her companions when they arrived in China.[124] In the eleventh
year of the yüan-chia reign period (434) [of the Sung dynasty],
the [Chinese nuns] once again received the full monastic obligation
from the Indian missionary monk Sanghavarman on the ceremonial
platform at Southern Grove Monastery, and this time both the Assembly
of Monks and the Assembly of Nuns [comprising the women from
Sri Lanka] were present.[125] [Thus the lineage and tradition of the
monastic obligation for women from the time of the Buddha's stepmother
had finally been properly transmitted to China.] [Gunavarman]
had not said that the first transmission to China, from the
Assembly of Monks only, was invalid. He had said, rather, that the
second transmission [that included the Assembly of Nuns] was augmenting
the good value of the obligation that had already been
received.

[After this second transmission of the monastic rules, however]
those who were fond of unorthodox practices handed them on widely
and repeatedly, causing the orthodox norms gradually to disappear. In
the second year of the yüan-hui reign period (474), an expert in the
study of the monastic rules, the Master of Monastic Rules Fa-ying
(416-482),[126] delivered a lecture on The Sarvāstivāda Monastic Rules
in Ten Recitations at Prospering of Chin Monastery.[127] On the day of
the lecture there were ten-some nuns who, after the lecture, wished to
receive again the obligation to observe the monastic rules. Pao-hsien
then sent someone from the office of rector of assembly to present her
orders to the lecture hall. The envoy sounded the gavel and issued the
order to all the nuns that they were not at that time to receive the obligations
again. If on examination it was found that any nun was not of
sufficient age, the instructors had first to bring together the Assembly
of Nuns, and after public confession of this fact they were to report to
the office of the assembly. If the office approved, it would request
someone to investigate to see whether the nuns were suitable candidates,
and only then could they receive the obligation a second time.
Anyone who opposed this plan would be subject to expulsion. On
account of Pao-hsien's decisive action in this matter, quarrels came to
an end, and the rest of her tenure in the office of rector was without
untoward incident.

With great skill Pao-hsien brought matters into conformity with the
spirit of the monastic life; she pacified all elements in the assembly.
Detached from wordly affairs and having few desires, she was
increasingly esteemed by the world. She was seventy-seven when she
died in the first year of the sheng-ming reign period (477).

35. Fa-ching

[OMITTED]

The nun Fa-ching (Pure Law) (409-473) of Universal
Wisdom Convent

Fa-ching originally came from north of the Yangtze River. When she
was twenty, her family met with civil disorder, and she accompanied
her father and fled to Mo-ling [which was in the vicinity of the capital
of the Sung dynasty].

The family practiced the religion of Shākyamuni Buddha. Fa-ching
left the household life while still very young and dwelled in Eternal
Blessings Convent. Her observance of the monastic rules was unsullied;
she understood the principles of things; she immersed her
thought in subtleties and deeply probed profundities. Her reputation
was comparable to Pao-hsien's (no. 34).

Emperor Ming of Sung (439-465-472) considered her above the
ordinary, and, in the first year of the t'ai-shih reign period (465), he
decreed by imperial order that she live in Universal Wisdom Convent.[128]
Within the royal palace she was warmly received and respected
as both teacher and friend. In the second year (466) she was
made, by imperial decree, the director of conventual affairs in the capital.[129]
In her work she was most impartial and just; her influence
spread out in waves, and those converted by her virtue were like a torrent.
Of all the women of the surrounding territory of Ching and
Ch'u, both nuns and other women who could claim any association
through family connections, there was none who did not send letters
from afar, seeking her acquaintance.

The formative power of her moral excellence was always like this,
and those who consulted her as a model for the observance of the
monastic rules numbered seven hundred persons.

Fa-ching died in the first year of the yüan-hui reign period (473) at
age 65.

36. Hui-yao

[OMITTED]

The nun Hui-yao (Glorious Wisdom) of Eternal Quietude
Convent in Shu Commandery [in the west, far upriver from the
capital]

Hui-yao's secular surname was Chou. Her family was originally from
Hsi-p'ing [in southwest China].

Hui-yao, who left the household life while still a child, always
vowed to burn her body as a worship offering to the Three Treasures.[130]
At the end of the t'ai-shih reign period (465-471), she spoke
about her intention to the governor, Liu Liang (d. 472), who at first
gave permission.[131] Hui-yao asked to be able to carry out her self-immolation
on the top of the tile pagoda that belonged to Madame
Wang, a concubine of a certain Chao Ch'u-ssu. Madame Wang gave
her approval, and on the full-moon night of the fifteenth day of the
first month [the day of the Lantern Festival], Hui-yao, carrying cloth
and oil, led her disciples to the pagoda.[132] They had not finished the
preparations, however, when Liu Liang sent a letter addressed to the
nuns saying, "If Hui-yao succeeds in her intention to burn herself up
as an offering, then Eternal Quietude Convent will incur a grave
offence." Hui-yao had no choice but to stop her preparations.

Madame Wang, very angry, said, "That nun, wanting fame and
profit, deceitfully indulged in unusual behavior, bribing her cronies to
do a thing like this. If that were not the case, how could someone in
the city, at midnight no less, know anything about it?"

Hui-yao [responded to the charge], "Madame, do not engage in
such confused thought. Abandoning my body is my concern. How
could others know?" Thereupon she returned to the convent, where
she gave up eating cereals, consuming instead fragrant oils [as
described in the chapter on the Medicine King bodhisattva in the
Flower of the Law], until the first year of the sheng-ming reign period
(477), when she offered her body by fire at the convent. Even when
the flames had reached as high as her face, she continued to chant
scriptures without ceasing.

She said to all the nuns, "Gather up the bones I leave. There should
be exactly two pints." After the fire had gone out, the result was as she
had said it would be.

A month and some days before her self-immolation, there appeared
in the region a foreign monk, about twenty years old, who, although
of most proper appearance, had extremely fine, soft, black hair growing
on his shoulders to the length of six or seven inches. When people
asked about the strange phenomenon, he answered, through an interpreter,
"Because I have never covered my shoulders hair has grown
there."

He said to Hui-yao, "I live in Varanasi [that is, central India] but
have been here quite a few days. I heard that you intend to abandon
your body. Therefore I want to give you a silver jug." Hui-yao received
it with the utmost respect, but, before she could find out more about
him, the foreign monk departed in a great hurry. She sent people to
follow and bring him back, but he had already gone out the city gate
and disappeared. The silver jug was used to hold the sharīra [the
pearl-like relics of sanctity], recovered from Hui-yao's bones. The
relics came to not quite a fifth of a pint.[133]