[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) › [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064) › 4.7 # 神僧傳 4.7 神僧傳 4.7 - **Language:** Classical Chinese ### [4.7](https://indike.org/pramana/in.bauddha.taisho.2064.4.7) 釋寶誌。本姓朱氏。金城人。初朱氏婦聞兒啼鷹巢中。梯樹得之。舉以為子。七歲依鍾山僧儉出家修習禪業。往來皖山劍水之下。面方而瑩徹如鏡。手足皆鳥爪。止江東道林寺。至宋大始初忽如僻異。居止無定飲食無時。髮長數寸常跣行街巷。執一錫杖。杖頭掛剪刀及鏡。或掛一兩匹帛。齊建元中稍見異迹。數日不食亦無飢容。與人言始若難曉。後皆效驗。時或賦詩言如讖記。江東士庶皆共事之。齊武帝謂其惑眾收駐建康。既旦人見其入市。還檢獄中誌猶在焉。誌語獄吏。門外有兩輿食來金鉢盛飯。汝可取之。既而齊文惠太子竟陵王子良。並送食餉誌。果如其言。建康令呂文顯以事聞。武帝即迎入宮居之後堂。一時屏除內宴。誌亦隨眾出。既而景陽山上猶有一誌與七僧俱。帝怒遣推檢其所閤。吏啟云。誌久出在省。方以墨塗其身。時僧正法獻欲以一衣遺誌。遣使於龍光罽賓二寺求之。並云昨宿且去。又至其常所造厲侯伯家尋之。伯云。誌昨在此行道。旦眠未覺。使還以告獻。方知其身分三處宿焉。誌常盛冬袒行。沙門寶亮欲以衲衣遺之。未及發言。忽來引衲而去。後假齊武帝神力。使見高帝於地下常受錐刀之苦。帝自是永廢錐刀。武帝又常於華林園召誌。誌忽著三重布帽以見。俄而武帝崩。文惠太子及豫章王相繼而薨。永明中常住東宮後堂。一日平明從門出入。忽云。門上血污衣褰衣走過。及欝林見害車載出。此帝頸血流於門限。齊衛尉胡諧疾病請誌。誌注疏云明屈。明日竟不往。是日諧亡。載屍還宅。誌曰。明日屍出也。齊太尉司馬殷齊之隨陳顯達鎮江州辭誌。誌畫紙作樹。樹上有烏。語云。急時可登此。後顯達逆節。留齊之鎮州。及敗齊之叛入廬山。追騎將及。齊之見林中有一樹。樹上有烏如誌所畫。悟而登之。烏竟不飛。追者見烏謂無人而返。卒以見免。齊屯騎桑偃將欲謀反。往詣誌。誌遙見而走。大呼云。圍臺城欲反逆斫頭破腹。後又旬事發。偃叛走朱方。為人所得。果斫頭破腹。梁鄱陽忠烈王嘗屈誌至第。忽令覓荊子甚急。既得安之門上莫測所以。少時王出為荊州刺史。其預鑒之明此類非一。誌多去來興皇淨名兩寺。及梁武即位下詔曰。誌公迹均塵垢神遊冥寂。水火不能焦濡。蛇虎不能侵懼。語其佛理則聲聞以上。談其隱淪則遁仙高者。豈得以俗士常情空相拘制。何其鄙陋一至於此。自今行來隨意出入勿得復禁。誌自是多出入禁中。嘗於臺城對梁武帝喫鱠。昭明諸王子皆侍側。食訖武帝曰。朕不知味二十餘年矣。師何為爾。誌公乃吐出小魚依依鱗尾。武帝深異之。如今秣陵尚有鱠殘魚也。天監五年冬旱。雩祭備至而未降雨。誌忽上啟云。誌病不差就官乞活。若不啟白官應得鞭杖。願於華光殿講勝鬘經晴雨。梁武即使沙門法雲講勝鬘。竟夜便大雨。誌又云。須一盆水加刀其上。俄而雨大降。高下皆足。舒州灊山最寄絕。而山麓尤勝。誌公與白鶴道人皆欲之天監六年二人俱白武帝。帝以二人皆具靈通。俾各以物識其地得者居之。道人云。某以鶴止處為記。誌云。某以卓錫處為記。已而鶴先飛去。至麓將止。忽聞空中錫飛聲。誌公之錫遂卓於山麓。而鶴驚止他所。道人不懌。然以前言不可食。遂各以所識築室焉。有陳征虜者。舉家事誌甚篤。誌嘗為其見真形。光相如菩薩像焉。誌知名顯奇四十餘載。士女供事者不可勝數。然好用小便濯髮。俗僧闇有譏笑者。誌亦知眾僧多不斷酒肉譏之者。飲酒食豬肚。誌勃然謂曰。汝笑我以溺洗頭。汝何為食盛糞袋。譏者懼而慚服。晉安王蕭綱初生日。梁武遣使問誌。誌合掌云。皇子誕育幸甚。然冤家亦生。於後推尋曆數與侯景同年月日而生也。會稽臨海寺有大德。常聞楊州都下有誌公語言顛狂放縱自在。僧云。必是狐狸之魅也。願向都下覓獵犬以逐之。於是輕船入海。趨浦口欲西上。忽大風所飄。意謂東南六七日。始到一島中望見金裝浮圖千雲秀出。遂尋徑而往至一寺。院宇精麗花卉芳菲。有五六僧皆可年三十。美容色並著真緋袈裟。倚杖於門樹下言語。僧云。欲向都下為風飄蕩。不知上人此處知何州國。今四望環海。恐本鄉不可復見。答曰。必欲向揚州即時便到。今附書到鍾山寺西行南頭第二房覓黃頭付之。僧因閉目坐船。風聲定開眼。如言奄至西岸。入浦數十里至都。徑往鍾山寺訪問。都無字黃頭者。僧具說委曲報云。西行南頭第二房。乃風病道人。誌公雖言配在此寺。常在都下聚樂處。百日不一度來。房空無人也。問答之間不覺誌公。已在寺厨上乘醉索食。人以齋過日晚未與。間便奮身惡罵寺僧。試遣沙彌繞厨側漫呼黃頭。誌公忽曰。阿誰喚我。即逐沙彌來到僧處。謂曰。汝許將獵狗捉我。何為空來。僧知是非常人。頂禮懺悔。授書與之。誌公看書云。方丈道人喚我。不久當亦自還。誌公遂屈指云。某月日去。便不復共。此僧語眾。但記某月日。至天監十三年冬。於臺後堂謂人曰。菩薩將去。未及旬日無疾而終。屍骸香軟形貌熙悅。臨亡然一燭以付後閤舍人吳慶。慶即啟聞。梁武歎曰。大師不復留矣。燭者將以後事屬我乎。因厚加殯送。葬于鍾山獨龍之阜。仍於墓所立開善寺勅陸倕製銘於塚內。王筠勒碑文於寺門。傳其遺像處處存焉。 > Śramaṇa Baozhi, originally surnamed Zhu, was a native of Jincheng. At first, a woman of the Zhu family heard a baby crying in an eagle's nest; she placed a ladder against the tree, retrieved him, and raised him as her son. At the age of seven, he relied on the monk Jian of Zhongshan to renounce household life and cultivate the practice of meditation. He wandered between Mount Wan and the Jianshui river. His face was square and as bright and translucent as a mirror, while his hands and feet were entirely like bird claws. He dwelt at the Daolin Monastery in Jiangdong. Around the beginning of the Dashi era of the Song, he suddenly became eccentric and extraordinary. He had no fixed residence and no set meal times. His hair was several inches long, and he constantly walked barefoot through the streets and alleys, carrying a ringed staff. At the head of the staff he hung scissors and a mirror, or occasionally one or two bolts of silk. During the Jianyuan era of the Qi, his extraordinary marks gradually manifested. He would go without food for several days without showing any signs of hunger. When he spoke with people, it was difficult to understand at first, but later his words all proved accurate. At times he would compose poems with words like prophecies. The gentry and commoners of Jiangdong all served him together. Emperor Wu of the Qi thought that he was deluding the masses and arrested and detained him in Jiankang. At dawn, people saw him entering the marketplace; yet when they returned to check the prison, Zhi was still there. Zhi told the jailer, "Outside the gate there are two carriages of food coming, with rice placed in golden bowls; you may take it." Shortly thereafter, Crown Prince Wenhui and Prince Ziliang of Jingling both sent food as offerings to Zhi, precisely as he had said. When the Magistrate of Jiankang, Lü Wenxian, reported the matter, Emperor Wu immediately welcomed him into the palace and lodged him in the rear hall. Once, when the inner court was cleared for a banquet, Zhi also left with the crowd. Shortly afterward, atop Mount Jingyang there was still a Zhi with seven monks. The Emperor was angered and sent officers to investigate his chamber. The officers reported, "Zhi left long ago and is at the Secretariat, currently smearing his body with black ink." At that time, the Monastic Controller Faxian wished to present a robe to Zhi, and sent messengers to seek him at both Longguang and Jibin Monasteries. At both they said, "He stayed overnight yesterday and has just left." The messenger also went to the home of Marquis Li Bo, which Zhi often visited, to search for him. Bo said, "Zhi was circumambulating and practicing here yesterday, and has slept until morning without waking." When the messenger returned and reported to Xian, they only then realised that his body had stayed overnight in three different places. Zhi would often walk half-naked in the depths of winter. The śramaṇa Baoliang wished to present him with a patchwork robe; before he could speak, Zhi suddenly came, grabbed the patchwork robe, and left. Later, he availed himself of divine power for Emperor Wu of the Qi, causing him to see Emperor Gao in the subterranean realms constantly enduring the torment of awls and knives. From then on, the Emperor permanently abolished the punishment of awls and knives. Emperor Wu also often summoned Zhi to the Hualin Garden. Zhi suddenly came to see him wearing a triple-layered cloth hat. Shortly thereafter, Emperor Wu passed away, and Crown Prince Wenhui and the Prince of Yuzhang died in succession. During the Yongming era, Zhi regularly resided in the rear hall of the Eastern Palace. One day at dawn, as he walked in and out through the gate, he suddenly cried, "Blood on the gate will stain my robe!" and lifted his robe and ran past. When Prince Yulin was assassinated and his body was carried out in a carriage, this emperor's neck blood flowed onto the threshold of the gate. Hu Xie, the Commandant of the Guards of the Qi, fell ill and invited Zhi. Zhi wrote on the invitation, "I shall bend \[my steps\] tomorrow." The next day, he never went. That day, Xie died, and his corpse was carried back to his residence. Zhi said, "Tomorrow the corpse will be brought out." When Yin Qizhi, the Marshal of the Grand Defender of the Qi, was about to follow Chen Xianda to garrison Jiangzhou, he took his leave of Zhi. Zhi drew a tree on paper with a crow atop it, and told him, "When in urgent danger, you may climb this." Later, Xianda committed treason and left Qizhi to guard the province. When Xianda was defeated, Qizhi fled into Mount Lu. The pursuing cavalry were about to overtake him when Qizhi saw a tree in the forest with a crow upon it, just as Zhi had drawn. He understood and climbed it; the crow never flew away. The pursuers saw the crow, assumed no one was there, and turned back; thus he was finally spared. Sang Yan, a cavalry officer of the Qi, was about to plot rebellion and went to visit Zhi. Seeing him from afar, Zhi ran and shouted aloud, "Besieging the Palace City, wanting to rebel, heads will be chopped off and bellies slit open!" More than ten days later, the plot was uncovered; Yan fled to Zhufang, was captured, and indeed had his head chopped off and his belly slit open. The Loyal and Ardent Prince of Poyang of the Liang once invited Zhi to his mansion; Zhi suddenly ordered people to fetch chaste-tree branches in great haste, and once obtained, placed them above the gate, with no one understanding the reason. Shortly afterward, the Prince went out to serve as regional inspector of Jingzhou. Instances of his prescient foreknowledge were not limited to this. Zhi frequently went back and forth between the Xinghuang and Jingming monasteries. When Emperor Wu of the Liang ascended the throne, he issued an edict saying: "Lord Zhi's traces blend with the dust and dirt, while his spirit roams the dark and quiet. Water and fire cannot burn or wet him; serpents and tigers cannot assail or terrify him. If we speak of his Buddhist understanding, he is beyond the śrāvakas; if we discuss his reclusion, he surpasses the lofty immortals. How could common mundane people with ordinary feelings seek to restrain him with mere rules? How vulgar and lowly it is to have reached such a point! From now on, let him come and go, entering and leaving at will, and let no one restrict him again." From then on, Zhi frequently entered and left the imperial palace. Once, at the Palace City, he ate minced raw fish in the presence of Emperor Wu of the Liang, with Crown Prince Zhaoming and various other princes in attendance. When the meal was over, Emperor Wu said, "I have not tasted flavour for over twenty years; why do you do so, Master?" Lord Zhi then spat out small fish, their scales and tails intact and swimming lively. Emperor Wu was deeply amazed. Even now in Moling there are still "half-eaten minced fish." In the winter of the fifth year of the Tianjian era, there was a drought. Every sacrifice for rain was performed, yet no rain fell. Zhi suddenly submitted a memorial stating: "Zhi's illness has not abated; I beg my life from the authorities. If I do not report it, the authorities should apply the rod. I wish to have the Śrīmālādevī-sūtra expounded in the Huaguang Hall to clear up the drought and bring rain." Emperor Wu of the Liang then ordered the śramaṇa Fayun to expound the Śrīmālādevī-sūtra; that very night there was a great downpour of rain. Zhi also said, "A basin of water with a knife placed atop it is needed." Shortly after, a torrential rain fell, fully soaking both high and low ground. Mount Qian in Shuzhou was most uniquely secluded, and the foot of the mountain was especially exquisite. Both Lord Zhi and Daoist White Crane wished to have it. In the sixth year of the Tianjian era, both of them petitioned Emperor Wu. Considering that both possessed divine supernormal powers, the Emperor instructed each of them to mark the ground with an object, and whoever marked it first would dwell there. The Daoist said, "I will take the place where my crane alights as my mark." Zhi said, "I will take the place where my ringed staff strikes as my mark." Shortly after, the crane flew off first; as it reached the foot of the mountain and was about to land, it suddenly heard the sound of a staff flying through the air. Lord Zhi's ringed staff then struck the foot of the mountain, and the crane, startled, alighted in another place. The Daoist was displeased, but as his previous words could not be taken back, each built a dwelling at his marked spot. There was a certain Chen Zheng'lu whose entire family served Zhi with great devotion. Zhi once manifested his true form to them, whose radiant marks were like an image of a bodhisattva. Zhi was famous and manifested marvels for more than forty years; the gentlemen and ladies who made offerings and served him were beyond count. However, he was fond of using urine to wash his hair; certain worldly monks secretly mocked and laughed at him. Zhi also knew that many of the monks did not abstain from wine and meat. One who mocked him drank wine and ate pig intestines; Zhi angrily said to him, "You laugh at me for washing my head with urine; why do you eat bags that hold dung?" The mocker was terrified, humbled, and convinced. On the day when Prince Xiaogang of Jin'an was born, Emperor Wu of the Liang sent an envoy to ask Zhi. Zhi joined his palms and said, "The birth of the imperial prince is fortunate indeed; however, his mortal enemy has also been born." Later, upon calculating the calendar and omens, it was discovered that he was born in the same year, month, and day as Hou Jing. At the Linhai Monastery in Kuaiji, there was a senior monk who often heard that Lord Zhi in the capital of Yangzhou spoke frantically and behaved freely and unrestrainedly. The monk said, "This must be the enchantment of a fox spirit. I wish to go to the capital to find hunting hounds to chase it away." Thereupon he boarded a light boat into the sea, headed for Pukou intending to go upriver to the west. Suddenly he was blown by a great gale; he estimated they drifted southeast for six or seven days before reaching an island, where he saw from afar a gilded stūpa towering up into the clouds. He then followed a path and arrived at a monastery whose courtyards were refined and beautiful and whose flowers and plants were fragrant. There were five or six monks, all around thirty years of age, of handsome appearance, all wearing genuine crimson kāṣāyas, leaning on staffs beneath trees at the gate and talking. The monk said, "I was heading for the capital and was tossed about by the wind. I do not know what province or country this is where you venerable sirs dwell. Looking around now, we are surrounded by sea, and I fear I may never see my homeland again." They replied, "If you truly wish to head to Yangzhou, you will arrive instantly. Now we entrust you with a letter to take to the Zhongshan Monastery; go to the second room at the southern end of the western row, find Yellow Head, and give it to him." The monk then closed his eyes and sat in the boat; when the sound of the wind ceased, he opened his eyes, and just as they had said, he had suddenly arrived at the western shore. Entering the inlet for several tens of li, he reached the capital. He went straight to the Zhongshan Monastery to inquire, but there was no one named Yellow Head at all. When the monk explained the details, they reported, "The second room at the southern end of the western row belongs to an eccentric Dao-practitioner with wind illness. Although Lord Zhi is said to be assigned to this monastery, he is always in the lively gathering places of the capital and does not come once in a hundred days; the room is empty and devoid of people." In the midst of their questioning, without anyone noticing, Lord Zhi was already in the monastery kitchen, demanding food while drunk. Because the noon meal had passed and it was late in the day, they did not give him any; he then threw himself about and cursed the monastery monks foully. They tried sending a novice to walk around the side of the kitchen and casually call out, "Yellow Head!" Zhi suddenly said, "Who is calling me?" He immediately chased the novice and came to the monk's place, saying to him, "You promised to bring hunting hounds to catch me; why have you come empty-handed?" The monk knew he was no ordinary man; he made prostrations, repented, and handed over the letter to him. Zhi looked at the letter and said, "The Daoist of the abbot's quarters calls me; before long I shall also return on my own." Zhi then counted on his fingers and said, "I will leave on such-and-such month and day, and will no longer be with you." This monk told the assembly, "Just take note of such-and-such month and day." In the winter of the thirteenth year of the Tianjian era, in the rear hall of the Palace, he said to people, "The Bodhisattva is about to depart." Within ten days, he passed away without illness. His corpse was fragrant and supple, and his expression was serene and joyful. When on the verge of passing, he lit a single candle and handed it to the chamberlain of the rear chamber, Wu Qing. Qing immediately reported it to the throne. Emperor Wu of the Liang sighed, saying, "The Great Master will not stay any longer! Does the candle mean he entrusts the later affairs to me?" He therefore held a lavish funeral, burying him on the Dulong Mound of Mount Zhong. Furthermore, he established Kaishan Monastery at the tomb site, decreed that Lu Chui compose an inscription inside the tomb, and had Wang Yun carve a stele inscription at the monastery gate. The portraits handed down of him are preserved in many places. > — English (machine translation) (machine translation) - [Previous: 4.6](https://indike.org/pramana/in.bauddha.taisho.2064.4.6) - [Next: 4.8](https://indike.org/pramana/in.bauddha.taisho.2064.4.8) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2064.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2064~en-mt.4.7) — English, machine translation ## Linked texts (1) - [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037.2.182) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2064.4.7](https://indike.org/pramana/in.bauddha.taisho.2064.4.7) · Pramāṇa