佛祖統紀 46.45

46.45

泗州浮圖僧伽像。將加以冠。忽風雨晦冥。裂其冠墮門外。太守聞之大驚。遽詣像前謝曰。僧伽有靈安敢再瀆（獨醒志）○勅廢乾明寺為五寺三。監楊戩議廢太平興國寺為邸肆民舍。初折正殿瘞佛像於殿基之下。肢體破裂已而戩病胸腹潰裂而死（夷堅志）○詔天下建神霄宮。州郡憚費。多以巨剎易其額。太平州將折承天寺。一之日董役官兵墜馬死。二之日都匠墜屋死。三之日兵官墮馬折臂。主其議者石儀曹一子十歲為金甲神褫去其衣。納於浴室火龕中。聞神言曰。石某絕嗣。是年子亡。石客死京師○永道至道州。郡守僚屬同時夢佛像荷枷入城。翌日師至。守知其異令善待之。城中軍民多患寒疾。或求救於師。師素受西天真言法。病者飲所呪水及為摩頂無不愈。求者既多。乃為沼於營內以呪之○三月京師大水。黿鼉出於院舍。宮廟危甚。詔靈素率道士治水。屢日無驗。役夫數千爭舉挺欲擊殺之。靈素走而免。上聞之不樂。俄而泗州大聖見於大內凝立空中。旁侍慧岸木叉。上焚香拜禱。大聖振錫登城誦密語。頃之一白衣裹巾跪於前。若受戒諭者。萬眾咸覩。疑龍神之化人也。既而水退。詔加僧伽大聖六字師號。靈素復勸上削去之。以舍人許翰制辭太褒罷其職○九月臺臣卒僚屬奏。林靈素姦邪小人。妄議遷都改除佛教。罪當誅戮。不報○十月靈素與宦官分黨交諍。又於道上冒太子節。上始惡之。榜於神霄宮曰。褚惠罪惡不悛。帝命削其仙籍永為下鬼。十一月放靈素歸溫州。賜死於道。囑門人歸葬為數虛冢（高宗幸江心。改其故宅為寺。遣人發其冢。將加戮焉。以不知其處。遂止）於是內外俱以廢佛教之罪歸之○餘姚法性行持禪師。初受請過上虞。邑令王君請說法要。師登座云。頭戴烏巾身披鶴氅。分明好个神仙。解弄曹溪伎倆。令與大眾皆擊節長歎。時會中有垂泣不能已者（師號牧菴。得法於象田卿和上。其家為四明盧氏。於志磐為高伯祖。歷位雍熙雲門雪竇護聖。名列祖圖）○石門惠洪禪師寓湘西谷山。取雲門臨濟兩宗。自嘉祐至政和。凡八十一人。為禪林僧寶傳三十卷。自寧通慧之後。傳僧史者唯師而已○昔雲居祐禪師。於宏覺禪師塔東作卵塔曰。凡住持者非生身不壞。火浴無舍利者。皆以骨石填於此。其西作卵塔曰。凡僧眾遷化者藏骨石於此。謂之三塔。白雲端禪師曰。天下叢林之興大智之力也（百丈諡大智）祖堂當設達磨像於中。大智像西向。開山像東向。不當止設開山而略其祖宗也。覺範論之曰。白雲雲居識度高遠斯可為天下法也○八月下詔曰。向緣姦人建議改釋氏之名稱。深為未允。前旨改德士女德士者。依舊稱為僧尼○九月詔大復天下僧尼。道州永道量移近郡（已上雜見國朝會要。本朝通鑑。道法師傳。林靈素傳）。

When they were about to place a Daoist cap upon the statue of the stupa of Saṅgha in Sizhou, wind and rain suddenly made the sky pitch-dark, tearing the cap to pieces and dropping it outside the gate. The prefect was greatly terrified on hearing of this. He hurried to the statue and apologized, saying, 'Saṅgha has spiritual efficacy; how could we dare insult him again?' (Duxing zhi) An imperial decree ordered Qianming Monastery abolished to make three out of five monasteries. Palace Attendant Yang Jian proposed abolishing Taiping Xingguo Monastery to make it into inns and civilian dwellings. At first, when demolishing the main hall, they buried the Buddha statue beneath its foundation, its limbs broken to pieces; soon after, Yang Jian fell ill, his chest and abdomen burst open, and he died. (Yijian zhi) An imperial decree ordered the construction of Shenxiao Palaces throughout the empire. The prefectures and commanderies, fearing the expense, mostly replaced the name plaques of great Buddhist monasteries with it. Taiping Commandery was about to demolish Chengtian Monastery. On the first day, the officer directing the laborers and his soldiers fell from a horse and died. On the second day, the master artisan fell from a roof and died. On the third day, a military officer fell from a horse and broke his arm. The ten-year-old son of Director Shi of the Ministry of Rites, who had sponsored the proposal, had his clothes stripped off by an armored spirit in gold and was thrown into the fire chamber of a bathhouse. A spirit's voice was heard saying, 'Shi's line is severed.' In that year, the son died, and Shi died as a traveler in the capital. When Yongdao reached Daozhou, the prefect and his subordinates simultaneously dreamed of a Buddha statue entering the city wearing a cangue. The next day the Master arrived; the prefect, recognizing his wondrous character, ordered that he be treated kindly. Many soldiers and civilians in the city suffered from cold-induced ailments and sought rescue from the Master. The Master had previously received the Indian dhāraṇī method; the sick who drank the water he incanted over or who had their crowns rubbed by him were all cured. Since those who sought his aid became numerous, he made a pond within the military camp to incant over it. In the third month, there was a great flood in the capital. Giant softshell turtles and alligators emerged in the residential compounds, and the imperial ancestral temples and palaces were in extreme peril. An imperial decree commanded Lin Lingsu to lead the Daoists to manage the flood, but after several days there was no result. Thousands of laborers competed to raise staves, wanting to beat him to death, but Lingsu fled and escaped. The emperor was displeased on hearing of this. Suddenly, the Great Sage of Sizhou appeared in the imperial palace, standing still in the air, attended at his sides by Huian and Mokṣa. The emperor burned incense, bowed, and prayed. The Great Sage shook his ringed staff, climbed the city wall, and chanted secret mantras. In a short while, someone in white clothes with a kerchief knelt before him as though receiving precepts and admonitions. The multitudes of ten thousand all witnessed this, suspecting it was a dragon god transformed into human form. Soon after, the waters receded. An imperial decree conferred a six-character title of Master upon the Great Sage Saṅgha. Lingsu again urged the emperor to strip it away, and Hanlin Academician Xu Han was dismissed from his post because his drafting of the decree was overly lavish in praise. In the ninth month, the officials and subordinates of the Censorate submitted a memorial: 'Lin Lingsu is a treacherous and villainous petty man who rashly proposes moving the capital and abolishing Buddhism; his crime warrants execution.' There was no reply. In the tenth month, Lingsu formed factions with the eunuchs and engaged in mutual disputes, and moreover, on the road, he usurped the procession insignia of the Crown Prince. The emperor began to detest him. A notice was posted at Shenxiao Palace: 'Chu Hui’s sins and wickedness are incorrigible; the Sovereign commands that his celestial registry be erased and that he be made an inferior ghost forever.' In the eleventh month, Lingsu was banished back to Wenzhou, and death was bestowed on him on the road. He instructed his disciples to bury him upon returning and to make several decoy tombs. (When Gaozong visited Jiangxin, he turned his former residence into a monastery and dispatched men to open his tomb to inflict mutilation upon his corpse, but because they did not know its location, they desisted.) Thereupon, both within and outside the court, all laid the blame for abolishing Buddhism upon him. Chan Master Faxing Xingchi of Yuyao, when first invited, passed through Shangyu. The magistrate of the county, Mr. Wang, requested that he preach the essentials of the Dharma. The Master mounted the seat and said: 'On his head he wears a black kerchief, on his body he drapes a crane-feather cloak; plainly a fine immortal, yet he knows how to ply the tricks of Caoxi.' The magistrate and the great assembly all tapped their fingers and sighed deeply; at that time, there were those in the assembly who wept incessantly. (The Master was styled Mu'an; he attained the Dharma under the Venerable Daqing of Xiangtian. His family was the Lu clan of Siming, and he was the great-grand-uncle of Zhipan. He occupied the seats of Yongxi, Yunmen, Xuedou, and Husheng, and his name is recorded in the Patriarchal Chart.) Chan Master Huihong of Shimen stayed at Gushan in Xiangxi. Drawing upon the two lineages of Yunmen and Linji, from the Jiayou to the Zhenghe eras, covering a total of eighty-one persons, he compiled the Chanlin sengbao zhuan in thirty volumes. Since Ning Tonghui, the only one to transmit the history of the saṅgha was this Master. Formerly, Chan Master You of Yunju built an egg-shaped stupa to the east of Chan Master Hongjue's stupa, saying, 'For all abbots whose living bodies are not incorrupt, and who yield no relics upon cremation, their bones and stones shall be filled in here.' To the west he built an egg-shaped stupa, saying, 'For all monks who pass away, their bones and stones shall be deposited here.' These were called the Three Stupas. Chan Master Duan of Baiyun said, 'The flourishing of monasteries throughout the realm is due to the power of Dazhi (Baizhang's posthumous title is Dazhi). In the Patriarchal Hall, a statue of Bodhidharma should be set up in the center, the statue of Dazhi facing west, and the statue of the monastery founder facing east. One should not merely set up the founder and neglect the ancestral masters.' Juefan evaluated this, saying, 'The breadth of vision and depth of understanding of Baiyun and Yunju may indeed serve as a model for the realm!' In the eighth month, an imperial decree was issued: 'Previously, because treacherous men proposed changing the titles of the Śākyan clan, this was deeply improper. Those who were formerly ordered to be changed to male and female Virtuous Knights shall be called monks and nuns as before.' In the ninth month, an imperial decree universally restored the monks and nuns of the empire. Yongdao of Daozhou was transferred closer to an adjacent prefecture. (The above are seen scattered in the Guochao huiyao, Benchao tongjian, Daofashi zhuan, and Lin Lingsu zhuan.)