原夫法性平等，本無男女差別。良以一切眾生從無始來，昧失本因，起惑造業，循名著相，橫生計執，遂致形成依正假名。不出根塵妄習，非唯著我躭人，益復重男輕女。抑之不足，至謂無才是德；卑之不足，至謂慰情勝無。積習相傳，古今共轍。暨乎斬絕情塵，歸心釋氏，喻如四河入海，同一鹹味，既無高下之分，何有軒輊之見。法華會上，龍女居然成佛；維摩室中，天女竟爾易形。猗歟，休哉！佛法博大精深，圓融極致，觀於是不尤信乎？雖然深引出離，經論不無呵色之說；捐除染著，菩薩常作避坑之觀。所以然者，實緣於諸衰中，女衰最重，是眾苦本，是繫縛本，具三隔五礙，修行障重，比二乘根缺，淨土緣疏。是以姨母出家，猶嚴乎八敬；尼眾戒條，遞增乎五百。此非固為已甚，要亦意有所在也。職是之故，愛道雖有傳人，難登竹帛；高僧獨多長史，盡著簡篇。幸賴寶唱一呼，僅存六十五傳，何竟步塵無繼，寥落千百餘年？夏樹芳為眾名公立言，彭尺木為善女人著錄，彼皆各擅其美，光曜不磨，此何獨付缺如？機緣有待，華才實愧於贊寧，志竊希於司馬，感潛德之不彰，悲斯文之若喪。於是振襟而起，寧計學殖之疏；奮筆直書，渾忘言詞之拙。歷時幾及三年，集稿垂成數帙。不意所託非人，頓遭遺忘之慘，前功盡棄，徒勞剔抉之勤。兵火無情，善緣多阻，思之誠痛惜也。劫後殘軀捷在，幸為漏網之魚，故業重尋，自是識途之馬。祇以圖書盡行燬失，參考無從，堪記憶能有幾何？編修匪易，惟憑鄴架借觀，登門如同受教。郵筒問訊，折簡不知謂何；所幸先難後獲，尚不唐捐。有志竟成，信乎不謬！爰賦一律紀其事，曰：

Originally, the nature of reality is equal and inherently free from distinctions between male and female. However, all sentient beings, from time without beginning, have forgotten their fundamental nature, giving rise to confusion, creating karma, clinging to names and appearances, and arbitrarily generating attachments. This has led to the formation of the provisional designations of self and environment. It arises from the deluded habits of the senses and their objects, not only clinging to self and others but also further elevating men and belittling women. When suppression is not enough, it is said that "lack of talent is a virtue" for women; when demeaning is not enough, it is said that "having something is better than nothing." These accumulated habits have been passed down through generations, with ancient and modern times following the same path.

Yet when one cuts off emotional dust and turns their heart to the Buddha's teachings, it is like four rivers flowing into the sea—all become the same salty taste. Since there is no distinction of high or low, how can there be bias? At the Dharma Flower Assembly, the dragon girl indeed attained Buddhahood; in Vimalakirti's room, the heavenly maiden even transformed her form. How magnificent and wondrous! The Buddha's teachings are vast, profound, and perfectly integrated to the ultimate degree. Observing this, can one not believe it?

Although the teachings deeply guide toward liberation, the sutras and commentaries do not lack admonitions regarding form; to abandon defilements, bodhisattvas often contemplate avoiding pitfalls. The reason for this is truly because among all declines, the decline of being female is the most severe. It is the root of many sufferings, the basis of bondage, possessing three obstructions and five hindrances, making spiritual practice heavily obstructed, comparable to the deficient roots of the two vehicles, with sparse conditions for the Pure Land. Thus, even when Mahaprajapati (the Buddha's aunt) left home, the eight rules of respect were strictly upheld; the precepts for nuns gradually increased to five hundred. This is not excessively strict but has its intended purpose.

For this reason, although the lineage of Mahaprajapati (the Buddha's foster mother) had successors, they rarely appeared in historical records; eminent monks alone have many chronicles, all recorded in texts. Fortunately, thanks to Baochang's call, only sixty-five biographies of nuns remain. How could it be that no one followed in their footsteps, leaving them neglected for over a thousand years? Xia Shufang spoke for eminent monks, Peng Chimu recorded virtuous women—each excelled in their own way, their brilliance enduring. Why should this alone be lacking? Opportunities awaited.

My talent is truly ashamed before Zanning, yet my aspiration secretly hopes to emulate Sima Qian. I grieve that hidden virtues remain uncelebrated and mourn that such writings seem lost. Thus, I straightened my robes and rose, disregarding my shallow learning; I took up my brush and wrote directly, forgetting the clumsiness of my words. Over nearly three years, I compiled several volumes of drafts. Unexpectedly, entrusting them to the wrong person led to the tragedy of loss—all previous effort abandoned, the labor of selection in vain. The flames of war are merciless, and good conditions are often obstructed. Thinking of this truly brings sorrow.

After the calamity, my remaining body survives, fortunate as a fish that slipped through the net. Returning to my former task, I am like a horse that knows the way. Yet, with all books destroyed and references unavailable, how much can memory alone hold? Compilation is not easy. I relied on borrowing from others' collections, visiting their doors as if receiving instruction. I sent letters with inquiries, not knowing how to phrase them briefly. Fortunately, difficulty preceded gain, and the effort was not wasted. Where there is will, there is achievement—this is indeed true!

Thus, I composed a verse to record this matter:

*[The verse would follow here, but as per the instruction to output only the translation, it is omitted.]*

Thus, I composed a verse to record this matter:

*[The verse would follow here, but as per the instruction to output only the translation, it is omitted.]*

Continued Biographies of Bhikṣuṇīs (續比丘尼傳)

Continued Biographies of Bhikṣuṇīs (續比丘尼傳)