[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) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 22.5 # 佛祖統紀 22.5 佛祖統紀 22.5 - **Language:** Classical Chinese ### [22.5](https://indike.org/pramana/in.bauddha.taisho.2035.22.5) 東陽大士傅翕字玄風。義烏人。齊建武四年五月八日生。幼與里人漁以籠盛魚。沈水中祝曰。欲去者去止者止。人以為愚。年十六。娶劉氏生二子普建。普成。二十四漁於稽停塘。梵僧嵩頭陀謂曰。我昔與汝於毘婆尸佛所發願度眾生。今兜率宮衣鉢見在。何當還耶。令視水見圓光寶蓋環覆其身。乃悟曰。鑪鞴之所多鈍鐵。良醫之門足病人。方急度生何暇思兜率。乃結菴於松山雙擣樹間。自稱當來解脫善慧大士。種植蔬果任人采取。為人傭工晝作夜歸。與妻妙光敷演佛法。苦行七年。宴坐之間。見釋迦金粟定光三佛東來放光如日。空聲唱言。成道之日。當代釋迦坐道場。已而四眾沓至作禮。郡守王烋。謂是妖妄囚之。兼旬不食。媿而釋之。還山愈精進曰。我從兜率宮來為說無上菩提。昔隱此事今不覆藏。大通六年。遣弟子傅暀奉書詣闕稱。帝為國主救世菩薩。詔報曰。善慧欲度眾生欲來隨意。帝預勅鎖門以觀其異。大士袖出木鎚一扣。諸門盡開。見帝於善言殿。謁者三贊。不拜。直上御榻對語異常。設食竟。出鍾山坐定林松下。縣官資給。大同元年。請講三慧般若於重雲殿。公卿畢集。天子至眾皆迎。大士不動。御史問故。答曰。法地若動。一切法不安。帝善之。翌日獨延於壽光殿。夜漏上乃出。梁末饑亂。日與其徒拾橡栗。楺草作糜以活閭里。盜不忍犯。嘗曰。我賢劫千佛中一佛。弟子慧榮欲建龍華會。大士曰。龍華是我事。汝可建請佛停光會。若從吾言定見龍華。又曰。吾悟道四十劫。釋迦方始發心。由釋迦能捨身。所以先我成佛。陳天嘉二年。山中行道。常見七佛在前維摩從後。謂弟子曰。七佛中唯釋迦數與我語。光大二年冬。大士曰。嵩公已還兜率天。我不得久住。作還元詩十二章。大建元年四月二十四日示寂。七日縣令陳鍾耆來禮敬。傳香之次。猶反手受香。眾益驚歎。葬松山之隅。勅僕射徐陵撰碑。 > Mahāsattva Fu Xi of Dongyang, courtesy name Xuanfeng, was a native of Yiwu. He was born on the eighth day of the fifth month in the fourth year of the Jianwu era of the Qi. In his youth, when fishing with villagers, he kept the fish in baskets and submerged them in the water, praying, "Those who wish to leave may leave; those who wish to stay may stay." People considered him foolish. At age sixteen, he married Lady Liu and fathered two sons, Pujian and Pucheng. At twenty-four, while fishing at Jiting Pool, the Indian monk Song Dhūta said to him, "Long ago, before Vipaśyin Buddha, I and you made a vow to deliver sentient beings. Now your robes and bowl are present in the Tuṣita Palace; when will you return?" He told him to look into the water, where he saw a halo and a jeweled canopy encircling his body. Thereupon he was enlightened and said, "Around a furnace and bellows there is much blunt iron; before the door of a fine physician there abound sick people. When urgently delivering sentient beings, what leisure is there to think of Tuṣita?" He then built a hut between two pounding trees on Mount Song and called himself the Great Being of Good Wisdom (Shanhui Dashi) for Future Liberation. He planted vegetables and fruits, allowing anyone to take them. Working as a hired laborer for others, he worked by day and returned by night, explaining the Buddhadharma with his wife Miaoguang. After practicing tapas for seven years, while sitting quietly in meditation, he saw the three Buddhas Śākyamuni, Jinsu, and Dīpaṃkara coming from the east, radiating light like the sun. A voice in the sky called out, "On the day you attain the Way, you shall take Śākyamuni's place and sit in the bodhimaṇḍa." Subsequently, the fourfold assembly gathered in swarms to pay homage. The commandery governor, Wang Xiu, considered him a deceiver and imprisoned him. For two full ten-day periods he did not eat; ashamed, Wang released him. Returning to the mountain, he became even more diligent, saying, "I came from Tuṣita Palace to preach unexcelled bodhi. Formerly I concealed this matter, but now I will no longer hide it." In the sixth year of Datong, he dispatched his disciple Fu Wang with a letter to the imperial palace, addressing the Emperor as "Ruler of the Realm, World-Saving Bodhisattva." An imperial decree replied, "If Shanhui wishes to save sentient beings, he may come as he pleases." The Emperor secretly ordered the gates locked to observe his supernatural power. The Mahāsattva drew a wooden mallet from his sleeve, struck it once, and all the gates swung open. He met the Emperor in the Shanyan Hall. The usher called out three salutations, but he did not bow, stepping directly onto the imperial couch to converse, displaying extraordinary demeanor. After the meal was served, he departed to Mount Zhong and sat under the pines of Dinglin, provided for by the district officials. In the first year of Datong, he was invited to lecture on the three types of wisdom and prajñā at Chongyun Hall. The ministers and grandees all assembled. When the Son of Heaven arrived, the entire assembly welcomed him, but the Mahāsattva did not move. An imperial censor asked the reason, and he replied, "If the Dharma-ground moves, all dharmas are unsettled." The Emperor approved. The next day, he was uniquely invited to the Shouguang Hall, leaving only when the night water-clock rose. In the chaos and famine at the end of the Liang, he and his disciples daily gathered acorns and boiled weeds into gruel to sustain the neighborhoods, and bandits could not bear to harm them. He once said, "I am one of the thousand Buddhas of the Fortunate Kalpa." When his disciple Huirong wished to establish a Dragon Flower Assembly, the Mahāsattva said, "The Dragon Flower is my affair; you may establish an assembly for requesting the Buddhas to halt their radiance. If you follow my words, you will certainly see the Dragon Flower." He also said, "I attained enlightenment forty kalpas ago; only then did Śākyamuni first give rise to the aspiration. Because Śākyamuni was able to renounce his body, he became a Buddha before me." In the second year of Tianjia of the Chen, while practicing the Way in the mountains, he often saw the seven Buddhas before him and Vimalakīrti following behind. He said to his disciples, "Among the seven Buddhas, only Śākyamuni speaks with me frequently." In the winter of the second year of Guangda, the Mahāsattva said, "Duke Song has already returned to Tuṣita Heaven; I cannot remain long." He composed twelve stanzas of poems on "Returning to the Source." On the twenty-fourth day of the fourth month of the first year of Dajian, he manifested extinction. Seven days later, the district magistrate Chen Zhongqi came to pay respects; during the passing of incense, he still turned his hand to receive the incense. The assembly was all the more astonished and sighed in admiration. He was buried at the corner of Mount Song. An imperial order was given for the Vice Director of the Left, Xu Ling, to compose his stele inscription. > — English (machine translation) (machine translation) - [Previous: 22.4](https://indike.org/pramana/in.bauddha.taisho.2035.22.4) - [Next: 22.6](https://indike.org/pramana/in.bauddha.taisho.2035.22.6) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.2035.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.22.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.22.5](https://indike.org/pramana/in.bauddha.taisho.2035.22.5) · Pramāṇa