佛祖統紀 9.26

9.26

禪師普明。會稽朱氏。少有異志。嘗聚沙為塔刈蒿為殿。有僧乞食見之曰。郎子有善根可向天台出家。彼有初依菩薩現身說法。陳大建十四年。來天台值智者講次。座眾初散禮足歸依。智者笑曰。宿世願力今復相遇。於是服勤左右專習禪法。行方等般若諸三昧誦通法華。後隨智者止廬山。於陶侃瑞像閣。行請觀音三昧。隆冬身不衣絮。正行道間。見一異僧。謂之曰。汝名法京未為嘉稱。可改為普明。此言明者。謂能照了三世也。智者聞之曰。既是冥示宜從新名。智者住玉泉。令造大鍾充佛隴。用勸江陵道俗競為經營。偶盲人來視。師知相不吉。模開果缺。乃倍工再冶。誡不具者莫至。其聲遠聞七十里。暨居國清以取水為艱。指其石曰。此石出水不亦快乎。泉即涌出日給千眾。嘗鑄丈六盧舍那像。感異人施金為助。國清講堂狹小師欲廣之。章安勸勿改。俄而栝州都督周孝節（溫州在陳隋為栝州）施杉柱泛海而至。章安在赤城。忽見師身十餘丈。高出林表。翼從數十人。語章安勿苦諫吾所作當有成。章安感其神異望林合掌致敬曰。當依仁者區畫。創堂之日。感山神隱形而至。若雷震。摧樹傾枝。闊一步許。自佛隴下至於寺。日暮還返。聲如初至。比房聞師與之共語。多勸神為善。建堂既畢。忽蓋破衣與眾言別。奄然坐逝。信宿屈左三指。師不畜私財。以所得施。造金銅像十軀。閱大藏二過。每作利益事。一運其心金帛自至。

Chan Master Puming was of the Zhu clan from Kuaiji. In his youth, he possessed extraordinary aspirations; he once gathered sand to build pagodas and cut down wormwood to make halls. A monk on almsround saw him and said, 'Young master, you have good roots; you may go to Tiantai to leave home. There is a bodhisattva of initial reliance there who manifests his body to expound the Dharma.' In the fourteenth year of the Dajian era of the Chen dynasty, he came to Tiantai just as Zhiyi was lecturing. When the assembly had just dispersed, he bowed at his feet and took refuge. Zhiyi smiled and said, 'By the power of vows from past lives, we meet again today.' Thereupon he served him diligently and applied himself exclusively to the practice of Chan methods. He practiced the Vaipulya, Prajñā, and various other samādhis, and recited the entire Lotus Sūtra by heart. Later, he accompanied Zhiyi to stay at Mount Lu. At Tao Kan's Pavilion of the Auspicious Image, he practiced the Invocation of Avalokiteśvara Samādhi; in the dead of winter, his body was not clad in padded cloth. While he was circumambulating and practicing the Way, he saw an extraordinary monk who said to him, 'Your name Fajing is not an auspicious title; you should change it to Puming. This word "Ming" (illumination) means being able to clearly illuminate the three periods of time.' When Zhiyi heard this, he said, 'Since it is a mysterious revelation, you should adopt the new name.' When Zhiyi resided at Yuquan, he ordered the casting of a great bell for Folong, encouraging the monastics and laity of Jiangling to strive together to manage it. By chance, a blind person came to inspect it; the Master knew this sign was unlucky, and when the mold was opened, it was indeed defective. They then doubled the labor and cast it again, warning that anyone with physical imperfections should not approach; its sound could be heard seventy li away. When he dwelled at Guoqing, fetching water was difficult; he pointed at a rock and said, 'Wouldn't it be wonderful if this rock yielded water?' A spring immediately surged forth, supplying a thousand people daily. He once cast a sixteen-foot image of Vairocana, which inspired an extraordinary man to donate gold to assist him. The lecture hall of Guoqing was cramped and small, and the Master wished to expand it, but Zhang'an urged him not to alter it. Soon after, Zhou Xiaojie, the Area Commander of Kuazhou (Wenzhou was Kuazhou during the Chen and Sui dynasties), donated cedar pillars that arrived floating across the sea. While at Chicheng, Zhang'an suddenly saw the Master's body more than a hundred feet tall, towering above the forest canopy, with several dozen attendants flanking him. He said to Zhang'an, 'Do not stubbornly remonstrate; what I am undertaking will surely succeed.' Zhang'an, deeply moved by this spiritual wonder, faced the forest, joined his palms in respect, and said, 'I shall defer to the benevolent master's plans.' On the day the hall was begun, the mountain spirit was moved to arrive in invisible form with a roar like thunder, breaking trees and bending branches along a path about a pace wide, extending down from Folong to the monastery; at dusk, it returned with the same sound as when it first arrived. Neighboring rooms heard the Master speaking with it, mostly urging the spirit to do good. Once the hall was completed, he suddenly covered himself with ragged robes, bid farewell to the assembly, and quietly passed away while sitting. After two nights, his left hand bent three fingers. The Master did not accumulate personal wealth; using the offerings he received, he made ten gilt-bronze images and read through the Great Canon twice. Whenever he performed acts of benefit, as soon as he directed his mind, gold and silks would arrive spontaneously.