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卷三傳六建福寺智勝尼
智勝。本姓徐。長安人也。寓居會稽于其三世。六歲而隨王母出都遊瓦官寺。見招提整峻寶飾嚴華。潸然泣涕。仍祈剪落。王母問之具述此意。謂其幼稚而未許之也。
宋季多難四民失業。時事紛紜奄冉積載。年將二十方得出家住建福寺。獨行無倫絕塵難範。聽受大涅槃經一聞能持。後研律藏功不再受。總持之譽僉然改目。自製數十卷義疏。辭約而旨遠。義隱而理妙。逢涅不淄遇磨不磷。
大明中有一男子。詭期抱梁欲規不遜。勝剋意淵深雅操壁立。正色告眾。眾錄付官。守戒清淨如護明珠。
時莊嚴寺曇斌法師弟子僧宗玄趣。共直佛殿慢藏致盜。乃失菩薩瓔珞及七寶澡罐斌衣缽之外室如懸磬。無以為備。憂慨輟講。閉房三日。勝宣告四部旬月備辦。德感化行皆類此也。
齊文惠帝聞風雅相接召。每延入宮講說眾經。司徒竟陵文宣王倍崇敬焉。勝志貞南金心皎比雪。裁箴尼眾實允物望。令旨仍使為寺主闔眾愛敬如奉嚴尊。從定林寺僧遠法師受菩薩戒。
座側常置香鑪。勝乃捻香。遠止之曰。不取火已信宿矣。所置之香遂氛氳流煙。咸歎其肅恭表應若斯也。永明中作聖僧齋攝心祈想。忽聞空中彈指合掌側聽。勝居寺三十年。未嘗赴齋會遊踐貴。勝每重閑靜處係念思惟。故流芳不遠。文惠帝特加供俸。日月充盈。締搆房宇。闔寺崇華。
勝捨衣缽為宋齊七帝造攝山寺石像。永明十年寢疾。忽見金車玉宇悉來迎接。到四月五日告諸弟子曰。吾今逝矣。弟子皆泣。乃披衣出胸。胸有草書佛字。字體鮮白色相明潤。八日正中而卒也。年六十六。葬于鍾山。文帝給其湯藥。凶事所須並宜官備也
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3.6 (Tsai no.42) Chih-sheng
The nun Chih-sheng (Victorious
Sagacity) (427-492) of Establishing Blessings Convent
Chih-sheng's secular surname was Hsü. Her
family was originally from [the northern city of] Ch'ang-an, but had lived [in
the south] in Kuei-chi, for three generations.
When she was six, Chih-sheng went along with her
grandmother to the capital to visit Pottery Office Monastery. When she saw the
magnificence of the monastery, the precious decorations, and adornment, she
wept copiously and begged leave from her grandmother to cut off her hair and
cast aside secular garments to become a nun. Her grandmother questioned her in
detail, and Chih-sheng fully explained her intention, but her grandmother said
she was too young and did not permit it.
During the Sung dynasty many hardships caused
people in all classes of society to lose their livelihood.
The times were very confused, and the years
went by, so that Chih-sheng was close to twenty before she was able to leave
the secular life and take up residence in Establishing Blessings Convent.
Walking alone without peer, her practice of the
Buddhist monastic life was inimitable. She listened to a recitation of the
Great Final Nirvāna Scripture, and, hearing it
once, was able to hold it in mind.
Later, when she was studying the books of monastic
discipline, she mastered them thoroughly without having to be taught twice. The
fame of her memory in all respects increased. She herself wrote several tens of
scrolls of commentaries in which the phrasing was concise and the meaning
far-reaching; her interpretations were recondite and her reasoning subtle.
Encountering filth she was not soiled; meeting with
adversities she was not worn down. In the ta-ming reign
period (457-464) there was a fellow who used deceit to meet with her, to try to
embrace her in a lascivious way, hoping she would not keep to her rules. But
Chih-sheng with deep-seated purpose upheld her purity and stood firm as a wall.
With grave countenance she reported everything to the Assembly of Nuns, who
recorded what had happened and reported it to the civil authorities. Chih-sheng
maintained the pure precepts of the monastic life as though she were guarding
bright pearls.
At one time the monks Seng-tsung (438-496) and
Hsüan-ch'ü, disciples of the master of the law T'an-pin of Splendidly
Adorned Monastery, together were on duty in the Buddha Hall, but, because they
were careless in storing things, they invited a theft in which the bodhisattva
necklace and the seven-jeweled water bowl were stolen.
T'an-pin's own room, except for his robe and begging bowl,
was as bare as a hanging gong, and therefore he had nothing with which to
replace what had been taken. Distressed and sad, he suspended his lectures and
remained in his own quarters for three days. When Chih-sheng made this known to
the four groups of monks, nuns, laymen, and lay-women, everything was provided
within ten days. The response to her virtue and influence was always like
this.
The Ch'i heir apparent, Wen-hui (458-493) [the
eldest son of Emperor Wu], hearing of her reputation, often summoned her to his
presence.
Whenever she was invited to the imperial palace to give
lectures on the various Buddhist scriptures, the minister of education, the
prince of Ching-ling, Wen-hsüan (460-494) [the second son of Emperor Wu,]
respected her even more.
Chih-sheng's sense of purpose was as durable as
southern gold, and her heart as pristine as northern snow. Because she was
indeed highly respected for the discerning moral advice she gave her Assembly
of Nuns, the empress dowager ordered that she serve as abbess of the convent.
The whole community loved and respected her as though they were serving their
elders.
Chih-sheng made the vows of one aspiring to be a
bodhisattva
from Master of the
Law Seng-yüan (ca. 430-ca. 490) of [Upper] Grove of Concentration
Monastery on Bell Mountain.
A censer was always
placed beside the seat, and Chih-sheng picked up some incense to put in it, but
Seng-yüan tried to stop her, saying, "The censer has not been lit for the
past three days." But when clouds of smoke arose from the incense that she had
dropped into the censer, everyone marveled at her awesome devotion that brought
forth such a response.
During the yung-ming reign
period (483-493), while she was holding a vegetarian religious feast in honor
of the Holy Monk [Pindola], she concentrated her mind in earnest supplication.
When she
unexpectedly heard fingers snapping in the air, she brought her palms together
in a gesture of reverence and bowed her head to listen.
Because Chih-sheng lived in the convent for thirty
years without attending the vegetarian meals given outside the convent and
without roaming about visiting either nobles or commoners, and because she
dwelt in quiet seclusion and remained in contemplation, the fragrance of her
reputation was not widespread.
The heir apparent, Wen-hui, especially made
offerings to her, and as time went by they were so abundant that she built more
buildings and that the entire convent was splendidly beautiful.
Chih-sheng sacrificed her own religious robes and
begging bowl, selling them to raise money to make stone images at Sheh Mountain
Monastery for the sake of seven emperors of the Sung and Ch'i dynasties.
In the tenth year of the yung-ming reign period (492), when she was confined to bed
with an illness, she unexpectedly saw golden chariots with jade canopies all
coming to welcome her. On the fifth day of the fourth month she told all her
disciples, "I am now going to leave." The disciples wept. She then pulled aside
her robe to expose her chest on which there appeared, written in the highly
cursive style, the character Fo (Buddha), clear and
white in form and color.
At noon on the eighth day
[the day of the Buddha's birthday], she died at the age of sixty-six. She was
buried on Bell Mountain. The heir apparent, Wen-hui, had supplied her
medicines, and imperial officials provided everything needed for the
funeral.
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