---
title: "續比丘尼傳 · 一七、唐長安興聖寺尼法澄傳"
description: "續比丘尼傳由釋震華法師於民國時期編述，是中國佛教史上專門記載比丘尼事蹟的重要傳記。該書編撰於二十世紀上半葉，繼承了梁代寶唱《比丘尼傳》的傳統，系統收錄了自南北朝至民國以來的傑出比丘尼傳記。內容詳實記錄了她們的修行經歷、弘法事蹟及對佛教的貢獻，填補了佛教史傳中女性修行者記載的空白。此書不僅是研究中國比丘尼歷史與佛教女性地位的關鍵文獻，也是了解近現代漢傳佛教發展的重要史料，具有極高的學術與宗教價值。"
url: "https://rushiwowen.co/en/r/cmgn470d70r01k104el3f9djr"
---

### 一七、唐長安興聖寺尼法澄傳

> Biography of Nun Facheng of Xingsheng Temple in Chang'an, Tang Dynasty

法澄，字無所得，俗姓孫氏，樂安人也，吳帝權之後。祖榮，涪州刺史；父同，同州馮翊縣令。法澄第二女，降精粹之氣，含宏量之誠，大惠宿持，靈心早啟，鑒浮生不住，知常樂可依，託事蔣王，求為離俗，遂於上元二年出家。威儀戒行，覺觀禪思，跡履真如，空用恆捨。遂持瓶缽一十八事，頭陀山林，有豹隨行，逢神擁護。於至相寺康藏師處聽法，探微洞悟，同彼善財；調伏堅持，寧殊海意。康藏師每指法澄謂師徒曰：「住持佛法者，即此師也。」如意之歲，淫刑肆逞，巫及法師，收扶汝南，謀其義舉，坐入宮掖。故法澄於是大開聖教，宣揚正法，歸投者如羽翮趨林藪，若鱗介赴江海。昔菩薩化為女身，於王後宮說法，今古雖殊，利人一也。中宗和帝知名，放出中使供承，朝夕不絕。景龍二年，大德三藏等奏請法澄為紹唐寺主，敕依所請。玄宗在春宮，幸興聖寺，施錢一千貫，充修理寺。以法澄德望崇高，敕補為興聖寺主。法澄修葺畢功，不逾旬月，又於寺內畫華嚴海藏變、造八角浮圖，馬頭空起舍利塔，皆法澄指授規模。及造，自餘功德，不可稱數。融心濟物，徧法界以馳神；廣運冥力，滿虛空而遇化。不能祇理事途，請解寺主，遂鈔華嚴疏義三卷，及翻盂蘭盆經、溫室經等。專精博思，日起異聞，疲厭不生，誦經行道，視同居士。風疾現身，乃臥經二旬，飲食絕口。謂弟子曰：「我欲捨壽，不知死亦大難，為當因緣未盡。」後月餘，儼然坐繩牀，七日不動，惟聞齋時鐘聲即喫水。忽謂弟子曰：「扶我臥，我不能坐死。」臥訖，遷神，春秋九十，開元十七年十一月三日也。以其月二十三日，安神於龍首山馬頭空塔所。弟子嗣彭王女尼彌多羅等，念其師仁孝幼懷，容儀美麗，講經論義，應對如流。王公等所施，悉為功德。恐人事隨化，陵谷遷移，遂請彭王志暕銘其塔。

> Faci, also known as Wusuo De, was born into the Sun family of Le'an, a descendant of Emperor Sun Quan of Wu. His grandfather, Sun Rong, served as the Prefect of Fuzhou, and his father, Sun Tong, was the Magistrate of Fengyi County in Tongzhou. Faci was the second daughter, endowed with a pure and refined spirit, possessing a broad and sincere heart. From a young age, she held great compassion and awakened a profound spiritual insight early on. Observing the impermanence of worldly life, she recognized the reliability of lasting joy. She entrusted herself to Prince Jiang, seeking to leave behind worldly attachments, and thus took monastic vows in the second year of the Shangyuan era. Her demeanor was dignified, her conduct disciplined, her contemplation deep, and her meditation focused. She walked the path of true reality, constantly letting go of attachments. Carrying the eighteen essentials of a monastic—her bowl and staff—she practiced asceticism in the mountains and forests, accompanied by a leopard and protected by spirits. At the Zhixiang Temple, she studied under Master Kangzang, delving into the subtle teachings and gaining profound understanding, much like the wise Sudhana. In her disciplined practice and unwavering perseverance, she was no different from the ocean's depth. Master Kangzang often pointed to Faci and said to his disciples, "The one who upholds the Dharma is this very teacher." During the Ruyi era, when unjust punishments ran rampant and even monks were implicated, Faci was implicated in a righteous cause in Runan and confined within the palace. There, she widely propagated the sacred teachings and proclaimed the true Dharma. Those who turned to her were as numerous as birds flocking to the woods or fish gathering in rivers and seas. In the past, a bodhisattva took the form of a woman to teach the Dharma in the king's harem; though times have changed, the benefit to people remains the same. Emperor Zhongzong learned of her reputation and sent palace attendants to provide for her, with offerings flowing continuously day and night. In the second year of the Jinglong era, the great virtuous Tripitaka Master and others petitioned for Faci to become the abbess of Shaotang Temple, and the imperial decree approved the request. When Emperor Xuanzong was still the crown prince, he visited Xingxing Temple and donated a thousand strings of coins for its repair. Recognizing Faci's lofty virtue and reputation, he decreed her appointment as the abbess of Xingxing Temple. Under her guidance, the temple's repairs were completed within a month. She also oversaw the painting of the "Ocean Treasury of the Avatamsaka Sutra" murals, the construction of an octagonal pagoda, and the erection of a stupa at Matou Kong. All these projects were carried out according to her instructions. Countless other meritorious deeds were also accomplished under her direction. With a heart dedicated to benefiting others, her spirit reached throughout the Dharma realm; through her profound and unseen efforts, her influence filled the void. Not content with merely managing affairs, she requested to be relieved of her duties as abbess and instead compiled a three-volume commentary on the Avatamsaka Sutra, as well as translated the Ullambana Sutra and the Warm Chamber Sutra. She devoted herself to deep study and broad reflection, daily uncovering new insights, never growing weary. She chanted sutras and practiced the path, treating all with equality. When a wind ailment manifested, she lay in bed for twenty days, refusing food and drink. She told her disciples, "I wish to relinquish my life, but I realize death is also a great difficulty—perhaps my karmic connections are not yet exhausted." Over a month later, she sat upright on her meditation chair, unmoving for seven days, only drinking water when she heard the temple bell at mealtime. Suddenly, she said to her disciples, "Help me lie down; I cannot die sitting up." After lying down, she passed away peacefully at the age of ninety, on the third day of the eleventh month in the seventeenth year of the Kaiyuan era. On the twenty-third day of that same month, she was laid to rest at the stupa site in Matou Kong, Longshou Mountain. Her disciples, including the nun Miduo Luo, daughter of Prince Peng, remembered their teacher's kindness, filial piety, and beautiful demeanor from a young age, her eloquence in explaining sutras and debating meanings, and her fluent responses. All offerings from nobles and officials were used for meritorious deeds. Fearing that human affairs would fade with time and landscapes change, they requested Prince Peng, Zhi Xian, to inscribe a memorial for her stupa.