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卷四傳三成都長樂寺曇暉尼
曇暉。本姓青陽。名白玉。成都人也。幼樂修道父母不許。元嘉九年有外國禪師[彊-弓]良耶舍。入蜀大弘禪觀。暉年十一。啟母求請禪師欲諮禪法。母從之。耶舍一見。歎此人有分令其修習。囑法育尼使相左右。
母已許嫁於暉之姑子。出門有曰。不展餘計。育尼密迎還寺。暉深立誓願。若我道心不遂。遂致逼迫者。當以火自焚耳。刺史甄法崇聞之。遣使迎暉。集諸綱佐及有望之民。請諸僧尼窮相難盡。法崇問曰。汝審能出家不。答曰。微願久發特乞救濟。法崇曰善。遣使語姑。姑即奉教。從法育尼出家。年始十三矣。從昱學修觀行。裁得稟受。即於座末便得入定。見東方有二光明。其一如日而白。其一如月而青。即於定中立念云。白者必是菩薩道。青者聲聞法。若審然者當令青者銷而白光熾。即應此念。青光遂滅。白光熾滿。及至起定為昱尼說。
昱尼善觀道聞而歡喜讚善。時同坐四十餘人莫不見歎其希有也。後婿心疑以為姧詐。相率抄取將歸其家。曇暉時年十六矣。以婢使營衛不受侵逼。婿無如之何。復以訴州。
刺史賞異。問畺良耶舍曰。此人根利慎勿違之。若婿家須相分解費用不足者。貧道有一蒼頭即為隨喜。於是解釋。後於禪中自解佛性。常住大乘等義並非師受。時諸名師極力問難無能屈者。於是聲馳遠近莫不歸服。
宋元嘉十九年。臨川王臨南兗延之至鎮。時年二十一。驃騎牧陝復攜住南楚。男女道俗北面擁帚者千二百人。歲月稍淹思母轉至。固請還鄉。德行既高門徒日眾。於市橋西北自營塔廟。殿堂廂廊倏忽而成。復營三寺皆悉神速。莫不歎服。稱有神力焉。
年八十三。天監三年而卒。初張峻隨父母益州。嘗忽然直往不令預知。同行賓客三十許人坐始定。便下菓糉並悉時珍。刺史劉悛後嘗率往亦復如之。梁宣武王嘗送物使暉設百人會。本言不出臨中自往。及至乃有三百僧。并王佐吏近四百人。將欲行道。遣婢來倩人下食。即遣人。唯見二弟子及二婢奠食都無雜手力。王彌復歎之。不可量也。或有問暉者。
見師生徒不過中家之產。而造作云為有若神化。何以至此耶。答云。貧道常自無居貯。若須費用役五三金而已。隨復有之不知所以而然。故談者以為有無盡藏焉。
時又有花光尼。本姓鮮于。深禪妙觀洞其幽微。遍覽三藏傍兼百氏。尤能屬文。述暉贊頌。詞旨有則。不乖風雅焉
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4.3 (Tsai no.54) T'an-hui
The num T'an-hui (Radiance of the
Dharma) (422-504) of Enduring Joy Convent in Ch'eng-tu
T'an-hui's secular surname was Ch'ing-yang and her
given name Pai-yü. She was from Ch'eng-tu [a city in the far-western
region of Shu].
When she was a child T'an-hui delighted in the
thought of practicing the [Buddhist] religion, but her parents would not permit
it. Nevertheless, in the ninth year of the yüan-chia reign period (432), when the foreign master
of meditation Kālayashas entered the region of Shu to propagate the
practice of meditation and contemplation, T'an-hui, eleven years old at the
time, asked her mother to invite the master of meditation to visit them, for
she wished to consult him about methods of meditation.
Her mother agreed to do so. The moment
Kālayashas saw T'an-hui he marveled at her natural propensity and ordered
her to cultivate the practice of meditation and also requested the nun
Fa-yü to keep her under supervision. T'an-hui's mother, however, had
already arranged her betrothal to the son of T'an-hui's paternal aunt. Because
the day for the marriage had been set and was not to be changed, the nun
Fa-yü took her in secret to the convent.
T'an-hui made a solemn vow, saying, "If I cannot
carry out my intentions to lead the religious life but instead am compelled to
marry, then I shall burn myself to death."
When the governor [of I Province],
Chen Fa-ch'ung, heard about this he
sent an envoy to summon T'an-hui.
He gathered together greater and lesser officials, as well as
other prominent individuals, and then requested all the monks and nuns to
investigate the difficult problem thoroughly.
Chen Fa-ch'ung asked, "Are you truly able to lead
the life of a Buddhist nun or not?"
T'an-hui replied, "It has been my humble wish for a
long time, and I especially beg your help in my distress."
Chen Fa-ch'ung said, "I approve," and he sent an
envoy to consult with her aunt, who then obeyed his instructions and released
T'an-hui from her betrothal.
T'an-hui had just turned thirteen when she entered
the religious life as a disciple of the nun Fa-yü, under whom she learned
the practice of contemplation. When she had first received instruction, one
time near the end of a meditation period she entered into a state of
samādhi, or deep mental concentration, in which
she saw two rays of light in the east, one bright like the sun and the other
darker like the moon. While still in that state of concentration she had the
thought, "The bright light must symbolize the way of the bodhisattva and the
darker one the way of the hearer. If this is truly so, then the darker ray
should fade away and the white one should blaze forth even brighter."
Then in response to her thought the
darker ray vanished and the bright ray shone in full splendor. When she arose
from her concentration, she told the nun Fa-yü what had happened.
Fa-yü, skilled in the way of contemplation, was very happy when she heard
about this and praised her accomplishment. At that time the nuns who had been
sitting together with her, more than forty in number, all marveled at this
rarity.
Later, when T'an-hui was sixteen years old, her
fiancé, suspecting that he had been deceived, took some other fellows
with him to seize her and take her back with him, but T'an-hui, because her
maidservant helped to protect her, did not suffer violation, and there was
nothing the fiancé could do. The case was again reported at the
provincial level.
The governor, appreciating the unusual nature of
the case, conferred with the monk Kālayashas who said, "This woman is
very intelligent, so be careful not to oppose her. If there is insufficient
money for her fiancé's family to break the engagement, I have an old
servant who can go from place to place, collecting money for that purpose."
Later in meditation she herself came to understand
the immutability of the Buddha nature and other doctrines of the
Mahāyāna, or Great Vehicle, of Buddhism, none of which she had
learned from her teacher.
At that time famous Buddhist masters exerted themselves to the
utmost in posing difficult questions for her to answer, but none of them could
stump her. Thus her reputation spread far and wide, and everyone looked up to
her.
In the nineteenth year of the yüan-chia reign period (442) of the Sung dynasty, when
the prince of Lin-ch'uan (403-444) went to his administrative post in the
province of Nan Yen,
he invited T'an-hui to come to the town
where he had his headquarters [a short distance to the northeast of the
capital].
She was then twenty-one
years old. When the general of the cavalry governing the region of Shan
invited her to accompany him to
the district of southern Ch'u,
twelve hundred persons, male and female, religious and lay,
welcomed her as their spiritual sovereign. Nevertheless, as the months and
years slipped by, she thought of her mother more and more and finally insisted
that she be allowed to return to her native place.
Because of her virtuous conduct, T'an-hui's
disciples increased daily in number. Northwest of the town bridge she built a
pagoda and a temple in which the halls, rooms, side rooms, and porches were
completed most quickly.
She also built three convents wonderfully fast, and
everyone marveled in admiration, saying that she had the power of the
divine.
T'an-hui died in the third year of the
t'ien-chien reign period (504) at the age of
eighty-three.
Earlier when Chang Chün was with his father in
I Province,
he once went unexpectedly with more than thirty other
persons to visit T'an-hui without giving advance notice.
Nevertheless, they had no
sooner sat down when they were served with fruit, dumplings, and other seasonal
delicacies. The provincial governor, Liu Chün (ca. 439-499), also went to
visit T'an-hui, and the same thing happened.
The prince of Hsüan-wu (d. 500)
of the Liang dynasty
once sent supplies to T'an-hui for her to prepare a feast for one hundred monks
and originally said he would not go.
When the time came,
however, he himself went. When he arrived, in addition to three hundred monks,
there were also various government officials bringing the number close to four
hundred persons. Just as the religious ceremony was about to begin, he sent a
maidservant to ask for the assistants to help serve the food, but, when
T'an-hui sent them in, everyone saw that there were only two disciples and two
serving maids setting out and offering the food entirely without additional
help. The prince again admired her immeasurable capacity.
Someone once asked T'an-hui, "Because your
disciples seem to have only an average amount of material goods, and yet what
you have built has been said to be like a divine transformation, how is this
possible?"
She replied, "Often I have nothing saved up, and,
if I must pay any expenses, I use a few coins and that is all. Immediately I
have more available, but I do not know how this happens."
The one who had talked to her about this therefore
thought that she had a miraculous inexhaustible treasury.
At that time there was also the nun Hua-kuang,
whose secular surname was Hsien-yü. She deeply comprehended abstruse
elements of profound meditation and subtle contemplation. She was thoroughly
versed in all the Buddhist scriptures as well as in the teachings of the
non-Buddhist philosophers of the Hundred Schools. Especially skilled in
literary composition, she wrote an encomium for T'an-hui that was both
appropriate in content and elegant in form.
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