佛祖統紀 9.28

9.28

禪師智晞。陳氏。頴川人。先世遊宦寓家於越。年二十。往投智者剃度。稟受禪訣旦夕研心不見倦色。智者入滅。受命居佛隴。時眾行三昧者頗盛。殿堂展闢制度嚴整。唯香臺未架。當香鑪峯多檉柏木師欲伐用。眾疑神所據。夜夢神送疏舍木。遂遣伐之。寺眾法雲。欲往峯頂禪坐。師止之曰。汝道力微弱。山神剛猛不宜往。雲不從。甫留一夕。神現形軀令還。初智者勸沿江居民舍[竺-二+(一/(尸@邑))]梁為放生池。歷年未久復行漁捕。師與章安。禮智者塔焚香呪願。有漁人見僧立[竺-二+(一/(尸@邑))]上。意謂墮水者乘舟往救。忽不見。居人覩驗遂停採捕。時群獸悲鳴眾鳥翔集。屢日不止。東山銅鍾忽響震山谷。師曰。此召吾也。乃香湯沐浴趺坐執如意。說法良久寂然無聲。眾方號泣。復啟目戒之曰。有生必滅寧足為悲。或問生處。曰據吾夢驗當在兜率。宮殿青色居天西北（涅槃經。以兜率天常愛青色。用青色三昧以破此天之有）見吾先師侍左右者皆坐寶座。唯一座空吾詢所以。答云。却後六年。頂法師當升此座說法。師常往阿育王寶塔。禮八萬四千拜。感紫文印手方整明瑩。臨終告弟子曰。眾聖印我。吾今往生內院矣。忽聞弦管之聲。即趺坐而化。時貞觀元年十二月十八日也。

Chan Master Zhixi was of the Chen clan from Yingchuan. His ancestors had served as officials and settled in Yue. At the age of twenty, he went to Zhiyi to receive tonsure. He received the essentials of Chan and investigated his mind day and night without showing any sign of fatigue. When Zhiyi passed away, he received orders to reside at Folong. At that time, those in the assembly practicing samādhi were quite numerous, and the halls were expanded with rigorous and orderly regulations. Only the incense terrace had not yet been erected; facing Xianglu Peak there were many tamarisk and cypress trees, which the Master wished to fell and use. The assembly suspected that spirits occupied them. In a night dream, a spirit sent a document offering the timber, whereupon he sent people to fell them. Fayun, a member of the monastery assembly, wished to go to the summit of the peak to sit in Chan. The Master stopped him, saying, 'Your power in the Way is weak, and the mountain spirit is fierce and violent; you should not go.' Fayun did not heed him. Having stayed for only one night, the spirit manifested its form and drove him back. Earlier, Zhiyi had encouraged the residents along the river to give up their fish-weirs and dams to serve as life-release ponds; before many years had passed, they resumed fishing. The Master and Zhang'an bowed to Zhiyi's pagoda, burned incense, and made prayer-vows. A fisherman saw a monk standing on the weir; thinking it was someone who had fallen into the water, he took a boat to rescue him, but the monk suddenly vanished. When the residents witnessed this sign, they ceased fishing. At that time, herds of beasts cried mournfully and flocks of birds hovered and gathered, not stopping for many days. The bronze bell of the Eastern Mountain suddenly sounded, shaking the mountain valley. The Master said, 'This is summoning me.' He then bathed in scented water, sat cross-legged holding a ruyi scepter, and expounded the Dharma for a long time, after which he became completely silent. Just as the assembly was wailing and weeping, he opened his eyes again and admonished them, saying, 'Whatever has birth must have cessation; why is this worthy of grief?' Someone asked where he would be born, and he said, 'According to the verification of my dreams, it should be in Tuṣita. The palace is blue-green, situated in the northwest of heaven.' (The Nirvāṇa Sūtra states that Tuṣita Heaven always delights in the color blue-green, and uses the blue-green samādhi to destroy the existence of this heaven.) 'I saw my late master; those attending on his left and right were all seated on jeweled thrones. Only one throne was empty, and when I inquired the reason, the reply was: "Six years from now, Master Ding will ascend this throne to expound the Dharma."' The Master often went to King Aśoka's reliquary pagoda to make eighty-four thousand prostrations. He felt a purple pattern print upon his hand, square, regular, bright, and translucent. When near death, he told his disciples, 'The assembly of sages has sealed me; I am now going to be born in the inner courtyard.' Suddenly, the sound of string and wind instruments was heard, and he passed away sitting cross-legged. It was the eighteenth day of the twelfth month in the first year of the Zhenguan era.