[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060) › 21.31 # 續高僧傳 21.31 續高僧傳 21.31 - **Language:** Classical Chinese ### [21.31](https://indike.org/pramana/in.bauddha.taisho.2060.21.31) 釋智保。河東人。弱齡入道。清慎居心。而在性剛謇不軌流俗。進受具後正業禁司。擁節專制挺超群侶。博聽異解貫練心神。癈立文旨大觀掌內。所以律部遐被寔賴斯人。故能維攝自他言行相守。至於流略墳素頗獲其宗。談對玄儒不後其術。筆記之工時揚大義。緣情流采嗣接英華。初住勝光末居禪定。國供豐積受用多虧。所以名僧大德日陳形器。憑准神解。可以言傳。至於衣食資求。未能清滌。僧眾四百同食一堂。新菜果瓜多選香美。保低目仰手依法受之。任得甘苦。隨便進噉。皆留子實恐傷種相。由知法者少疑未詳檢。其知量敬護皆若此也。後返勝光厲業彌峻。園蔬溉灌水雜細蟲。直歲高視但論事辦。保念此無辜交被刑害。躬執漉具達送方還。寺有草物堪為僧用者。必拾掇鳩聚身送厨帳。其雜行紛綸誠難備舉。以武德末年遘疾將漸。而正氣明爽。告友人慧滿曰。余其死矣。而精神不得超勝如何。有問意故。答云。觀其來蔭。似作守寺之神耳。而止于西院佛殿。余頻以法遣之。卒不能離。言訖便絕。自爾所陳殿宇人罕獨登。時須開入無不㱇然毛動。及後百日嘗有老姥。內懷酒食將遺諸僧。行至寺門忽被神害。身死委地器物流離。斯亦嚴厲之所致也。故僧侶攝其風威。有涉鄙悋者。皆懅而悛正矣。自保之據道。卓秀出群一食充軀。雖經病重不變前節。不宿俗舍常止僧坊。雖曾遠涉必栖林野。三衣常被瓶鉢自隨。不執俗器不觀音樂。五兵六法誓不身經。理會高僧聞便赴仰。故每日再講必瓶鉢自隨。肅然成風無累於教。處眾而食曾無盈長。殘水餘膩並以餅拭而噉之。一滴無遺。恐損施福故也。甞遇重病。每食有餘一兩匕者。停貯多日可得升許。親看溫煮命淨人食之。有問其故。答曰。僧食難棄。不可妄輕業耳。傳者目驗生常景行。故直筆書其弘護之相焉。又嘗患瘧。寒則水淋。熱則火炙。渴則急鹽塞其口。痢則絕食取差。斯徒眾矣。 > Shi Zhibao was a native of Hedong. He entered the path in his youth, maintaining a pure and prudent mind; however, he was firm and uncompromising by nature, refusing to follow secular conventions. After receiving full ordination, he devoted himself correctly to the office of disciplinary regulations, upholding the codes with strict discipline, far surpassing his peers. Broadly hearing diverse interpretations, he thoroughly trained his mind; establishing and refuting doctrinal principles, the grand overview was held within his palm. Thus, that the Vinaya section was disseminated far and wide truly relied upon this man. Therefore, he was able to maintain and regulate both himself and others, harmonizing speech and action. As for bibliographical summaries and ancient texts, he largely grasped their essentials; when conversing with Daoists and Ruists, he was never behind in their methods. In the skill of taking notes, he frequently brought forth the grand principles, expressing refined style from his sentiments to carry on brilliance. At first he resided at Shengguang Monastery, and later at Chanding Monastery. The state offerings accumulated abundantly, but their utilization was largely deficient. Thus, eminent monks and bhadantas daily presented their bodily vessels, relying upon spiritual comprehension that could be transmitted in words; yet regarding the pursuit of clothing and food, they had not yet been purified. Four hundred monks ate together in one hall; when fresh vegetables and melons were mostly selected for their fragrance and sweetness, Zhibao lowered his gaze, raised his hands, and received them according to the Dharma. Whether they were sweet or bitter, he ate them as they came; he preserved all seeds and fruits, fearing harm to their living germ. Because few understood the Dharma, many doubted without careful examination; but his moderation, respect, and protection were always like this. Later, he returned to Shengguang Monastery, cultivating his practice even more rigorously. When irrigating the garden vegetables, the water was mixed with tiny insects; the monastic administrator held his head high and only cared about completing the task. Zhibao pitied these blameless creatures who were subject to execution and harm, so he personally took a water strainer to carry and release them before returning. Whenever the monastery had straw materials fit for monastic use, he always gathered them and personally delivered them to the kitchen stores. His various deeds were so numerous that they are truly difficult to enumerate fully. Toward the end of the Wude era, he contracted an illness that gradually worsened, yet his upright spirit remained bright and clear. He told his friend Huiman: 'I am about to die, but why can my spirit not transcend?' When asked the reason, he replied: 'Observing the shade that approaches, it seems I will become a spirit guarding the monastery; I shall abide in the Buddha hall of the western courtyard. I have repeatedly expelled it with the Dharma, but in the end I cannot be separated from it.' Having spoken, he passed away. From then on, few people dared to enter that hall alone; whenever it was necessary to unlock and enter it, everyone felt their hair stand on end in dread. A hundred days later, an old woman carrying wine and meat intended to offer them to the monks; when she reached the monastery gate, she was suddenly struck down by the spirit, dying collapsed upon the ground with her vessels scattered about. This was brought about by his strict discipline. Thus, the assembly of monks stood in awe of his imposing authority; those who engaged in vulgar stinginess were all terrified and reformed their ways. Since Zhibao's devotion to the Way, he was pre-eminent and peerless, sustaining his body with only a single meal a day. Even when severely ill, he did not change his former discipline. He never stayed overnight in secular households, always residing in monastic dwellings. Even when journeying far, he invariably lodged in the wilds. He constantly wore the three robes, keeping his water-bottle and alms-bowl with him. He did not hold secular implements, nor did he watch music. The five weapons and the six penal laws he vowed never to let touch his body. Whenever he heard of eminent monks discussing principles, he immediately hurried to pay homage. Therefore, when lecturing twice daily, his water-bottle and alms-bowl always accompanied him, solemn and becoming a model, free from encumbering the teachings. Eating among the assembly, he never took more than his share; remaining water and leftover grease he wiped clean with bread and ate, leaving not a drop behind, fearing it would diminish the donors' merit. Once when severely ill, whenever there were one or two spoonfuls left from his meals, he would store them for many days until they amounted to about a pint; he watched over their heating and ordered a pure person to eat it. When asked the reason, he replied: 'Monastic food is difficult to discard; one must not lightly demean karmic retribution.' The biographer personally witnessed his lifelong exemplary conduct, and therefore with an upright brush records these marks of his grand preservation \[of the Dharma\]. Moreover, he once suffered from malaria: when cold, he was drenched with water; when hot, he was scorched with fire; when thirsty, he promptly stuffed his mouth with salt; when suffering from diarrhea, he fasted until cured. His practices were manifold like this. > — English (machine translation) (machine translation) - [Previous: 21.30](https://indike.org/pramana/in.bauddha.taisho.2060.21.30) - [Next: 21.32](https://indike.org/pramana/in.bauddha.taisho.2060.21.32) - [Up: 21](https://indike.org/pramana/in.bauddha.taisho.2060.21) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.21.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.21.31](https://indike.org/pramana/in.bauddha.taisho.2060.21.31) · Pramāṇa