---
title: "續比丘尼傳 · 三九、宋西湖某庵尼勤超傳"
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/cmgn4739z0r8bk104qkhj86mn"
---

### 三九、宋西湖某庵尼勤超傳

> Thirty-nine. Biography of the Nun Qin Chao of a Certain Convent at West Lake in the Song Dynasty

勤超，初名琴操，會稽任氏女。甚慧敏，早失怙恃，流而為妓。蘇東坡遊西湖，與超相值，知其宿根深厚，因以佛法導之。坡云：「何謂湖中景？」超云：「落霞與孤鶩齊飛，秋水共長天一色。」「何謂景中人？」超云：「裙拖六幅湘江水，髻挽巫山一段雲。」「何謂人中景？」超云：「金勒馬嘶芳草地，玉樓人醉杏花天。」坡云：「究竟如何？」對曰：「門前冷落車馬稀，老大嫁作商人婦。」因有所悟，即日削髮為尼，潛身自修，以根器猛利，不久即大契玄旨。然密自韜晦，不肯據室說法，每謂人曰：「世事如網，眾生盡墮彀中，安得以慧劍割之？吾以不昧前因，而能反省，今後自行，惟恐不及，尚敢言利人耶？如有不諒，而以小乘相責，只得緘默受譏，我行我素。豈可漫跨闊步，以取顛躓乎？」後不知所終。

> Qin Chao, originally named Qin Cao, was the daughter of the Ren family from Kuaiji. Exceptionally intelligent and quick-witted, she lost her parents at a young age and drifted into life as a courtesan. When Su Dongpo visited West Lake, he encountered Chao and, recognizing her deep spiritual roots from past lives, guided her with the teachings of the Buddha. Dongpo asked, "What is the scene upon the lake?" Chao replied, "Sunset clouds and a lone duck in flight together; autumn waters merge with the endless sky in one hue." "What of the person within the scene?" "Her skirt flows like the waters of the Xiang River; her hair is coiled like a wisp of cloud over Witch Mountain." "And the scene within the person?" "A golden-bridled horse neighs on the fragrant grass; a jade-tower maiden is drunk beneath apricot blossoms." Dongpo pressed, "But what is the ultimate truth?" She answered, "Before the gate, carriages and horses grow sparse and cold; in age, she weds a traveling merchant." Upon hearing this, she was awakened. That very day, she shaved her head and became a nun, withdrawing into solitary practice. Due to her sharp spiritual capacity, she soon profoundly grasped the deep meaning of the Dharma. Yet she concealed her attainment, refusing to take a teaching seat or give public discourses. She often said to others, "Worldly affairs are like a net; all beings are trapped within it. How can one cut it with the sword of wisdom? I, by not forgetting past causes, am able to reflect. From now on, I will focus on my own practice, fearing I may not even manage that—how dare I speak of benefiting others? If some do not understand and criticize me as following the Lesser Vehicle, I will simply remain silent and bear the ridicule, staying true to my own path. How could I stride about recklessly, only to trip and fall?" Later, no one knew what became of her.