---
title: "續比丘尼傳 · 二八、唐長安真化寺尼如願傳"
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/cmgn470d70r0ck104hhqnhsx0"
---

### 二八、唐長安真化寺尼如願傳

> Biography of Ruyuan, a Nun at Zhenhua Temple in Chang'an during the Tang Dynasty

如願，隴西李氏女，申公之裔。天生道芽，自然神秀，十一詔度，二十圓具。彌沙塞部，其所務也；分氎之義不殊，析金之理斯在。僅登十臘，聲實兩茂，邀臨香壇，辭不見允。望之儼然，即之溫然，其慧也月照千潭，其操也松寒萬嶺。乃曰：「威儀三千，吾鏡之矣；度門八萬，復焉在哉。」遂習以羅浮雙峰無生之觀，位居元匠矣。代宗命貴妃獨孤氏葛覃蘊德，十亂匡時，受道紫宸，登壇黃屋，因賜師紫袈裟一副，前後所賜綿綺繒帛，凡數千疋，以旌其高。燦乎盈庭，了無是相，道何深也！由此勅書疊篋，中使相望，御馬每下於雲霄，天花屢點於玉砌。締搆多寶佛塔，繕寫妙法蓮華，環廊繚垣，金剝熠耀，額題御札，光赫宇宙。大曆十年，歲次乙卯，五月廿九日，薨於長安真化寺，春秋七十六。具以上聞，皇情憫焉，中使臨弔，賻贈之禮，有加常等。弟子長樂公主與當院嗣法門人登壇，十大德尼常真敕弟子證道、政定，證果寺大德凝照、惠照、凝寂、悟真，資敬寺上座洪偃，寺主孝因，律師真一、遠塵，法雲寺律師遍照等，凡數千人。則懿戚相門，愛道花色而為上首，忽喪宗匠，如覩鶴林。即以其年七月十八日，奉敕法葬於長安城南畢原。塔之禮也，素幡悽於道路，丹旐慘於郊扃，千福寺飛錫法師為撰大唐真化寺多寶塔院故寺主臨壇大德尼如願律師墓誌銘。略曰：「紫袈裟者，彼何人？已了如來清淨身，登壇不向明光殿，去去應超生死津。」

> Ruyuan, a woman of the Longxi Li clan, was a descendant of the Duke of Shen. She possessed an innate sprout of the Way and a natural, divine grace. At eleven, she received the imperial decree to take monastic vows; by twenty, she was fully ordained. She devoted herself to the Mahīśāsaka school, where the meaning of dividing a cloth is no different, and the principle of analyzing gold is ever present. Barely past ten years of monastic seniority, her reputation and virtue flourished together. She was invited to preside over the incense altar, yet declined, her request not granted. From afar, she appeared solemn; up close, she was gentle and warm. Her wisdom was like the moon illuminating a thousand pools; her conduct, like pines enduring the cold across ten thousand ridges. She once said, “The three thousand dignified conducts—I have mirrored them all. But where, then, are the eighty thousand gates of liberation?” Thus, she practiced the contemplation of non-arising at Luofu’s Twin Peaks and became a master among masters. Emperor Daizong commanded Noble Consort Dugu, who embodied virtue like the Ge and Tan plants and assisted the times like the ten wise ministers, to receive the teachings in the Purple Palace and ascend the altar in the imperial hall. For this, the emperor bestowed upon the master a set of purple monastic robes. The silks, brocades, and fine cloths granted before and after amounted to several thousand bolts, all to honor her loftiness. Though splendor filled the courtyard, she remained entirely free from such appearances—how profound her Way! From then on, imperial edicts piled up in cases, and palace envoys came in continuous succession. Imperial horses often descended from the cloudy heights; celestial flowers frequently sprinkled upon the jade steps. She oversaw the construction of the Many Treasures Buddha Pagoda and the transcription of the Lotus Sutra. Encircling corridors and winding walls gleamed with golden brilliance; the inscribed plaque in the emperor’s own hand radiated light throughout the universe. In the tenth year of the Dali era, the cyclical year Yimao, on the twenty-ninth day of the fifth month, she passed away at Chang’an’s Zhenhua Monastery at the age of seventy-six. The report reached the emperor, who was moved with compassion. Palace envoys came to offer condolences, and the funeral gifts exceeded the usual standards. Her disciples, including Princess Changle and the monastery’s designated Dharma heirs, ascended the altar. The ten great virtuous nuns, Changzhen, and her disciples Zhengdao and Zhengding; the great virtuous nuns Ningzhao, Huizhao, Ningji, and Wuzhen of Zhengguo Monastery; Hongyan, the senior nun of Zijing Monastery; the abbess Xiaoyin; the precept masters Zhenyi and Yuanchen; and the precept master Bianzhao of Fayun Monastery—all together several thousand—gathered. Relatives of the imperial family and noble houses, who loved the Dharma like flowers in bloom, regarded her as their leader. Suddenly losing their guiding master was like witnessing the grove where the Buddha entered final nirvana. On the eighteenth day of the seventh month of the same year, by imperial decree, she was accorded a Dharma burial at Biyuan, south of Chang’an city. In accordance with pagoda burial rites, white banners stirred sorrow along the roads, and crimson funeral streamers cast gloom over the outskirts. Master Feixi of Qianfu Monastery composed the “Epitaph for the Late Abbess and Precept Master Nun Ruyuan of the Many Treasures Pagoda Courtyard at Great Tang Zhenhua Monastery.” It reads in brief: “Who is she who wore the purple robe? Already she has realized the Tathagata’s pure body. Ascending the altar, not toward the bright palace hall, Going, going—she surely crosses the ford of birth and death.”