釋氏稽古略 3.128

3.128

渾天黃道儀　其儀準圓天之像。具列宿赤道度數。注水激輪令其自轉。一晝夜而天運週。外絡二輪綴以日月令得運行。每天西行一週。日東行一度。月行十三度。以木匱為地平。以儀半在地下。晦明朔望有準。立木人二於地平。其一前置鼓。候至一刻則自擊之。其一前置鐘。候至一辰則自撞之（見唐舊史）。帝於大明宮從容問師社稷運祚。師曰。鑾輿有萬里之行。社稷畢終得吉。安祿山反。帝幸蜀至萬里橋成都而還。僖宗崩。皇弟吉王長而賢。群臣屬望。中尉楊復恭請立其弟壽王傑。梁移其祚。師言驗也。開元十五年十一月八日。師更衣端坐而逝。春秋四十五。帝哭之哀甚輟朝三日。停龕三七日。顏容怡然。勅葬銅人原。出內庫錢五十萬建塔。諡大慧禪師。帝親製文立碑。書之於石。勅東宮已下京官九品以上並送至銅人原。設齋藍田。開元十六年三月。駕幸溫湯。道由師之塔所。駐蹕令品官告以出豫之意。賜帛五十匹令蒔塔前松柏。師嗣嵩山普寂禪師。寂嗣北宗神秀。秀五祖旁出之嗣也。宋贊寧僧統撰師傳曰。師隨駕幸新豐。駕前辭帝東來嵩山。謁禮本師寂禪師。入滅於罔極寺（唐舊史并僧傳）。

Armillary Sphere of the Ecliptic: This instrument was modeled on the image of the spherical heavens, fully displaying the degrees of the lunar mansions and the celestial equator. Water was poured to strike a waterwheel and cause it to rotate automatically; in one day and night, the celestial movement completed a full revolution. Encircling the exterior were two rings adorned with the sun and moon, allowing them to traverse their courses: each day the heavens rotated westward by one full revolution, the sun traveled eastward by one degree, and the moon traveled thirteen degrees. A wooden chest served as the horizon, with half of the instrument situated below this ground level; the dark moon, light moon, new moon, and full moon were accurately indicated. Two wooden automatons were placed upon the horizon: before one was placed a drum, which automatically struck whenever an interval of one quarter-hour arrived; before the other was placed a bell, which automatically tolled whenever a two-hour period arrived (seen in the Old Tang History). The Emperor, in the Daming Palace, leisurely asked the master about the fortune and destiny of the dynastic altars. The master said, 'The imperial carriage will make a journey of ten thousand li; the altars of state will in the end obtain auspiciousness.' When An Lushan rebelled, the Emperor journeyed to Shu, reached the Wanli Bridge in Chengdu, and then returned. When Emperor Xizong died, his imperial younger brother Prince Ji was mature and virtuous, and all the ministers placed their hopes upon him; yet the palace commissioner Yang Fugong requested to enthrone his younger brother, King of Shou, Li Jie, and the Liang dynasty subsequently transferred the mandate. The master's words were thus verified. On the eighth day of the eleventh month of the fifteenth year of the Kaiyuan era, the master changed his clothes, sat upright, and passed away at the age of forty-five. The Emperor wept for him with extreme sorrow and suspended court audiences for three days. His reliquary shrine was kept for three weeks; his countenance remained serene. By imperial order he was buried on the Tongren Plain, and fifty myriad coins from the imperial treasury were disbursed to erect a stūpa. He was granted the posthumous title Chan Master Dahui. The Emperor personally composed the text for a stūpa stele and inscribed it upon stone. By imperial order, officials of the East Palace and below, as well as capital officials of the ninth rank and above, all escorted the cortege to the Tongren Plain, and a vegetarian feast was hosted at Lantian. In the third month of the sixteenth year of the Kaiyuan era, the imperial retinue visited the hot springs. The route passed by the master's stūpa; the Emperor halted the carriage and ordered ranked officials to announce the imperial intention of touring for pleasure, and bestowed fifty bolts of silk to be used for planting pines and cypresses in front of the stūpa. The master was a Dharma heir of Chan Master Puji of Mount Song. Puji was an heir of Shenxiu of the Northern School. Xiu was a collateral heir of the Fifth Patriarch. When the Monk Controller Zanning of the Song wrote the master's biography, he stated: 'The master accompanied the imperial carriage to Xinfeng; before the imperial carriage, he took leave of the Emperor and went east to Mount Song to pay respects to his root master, Chan Master Ji; he entered cessation at Wangji Monastery' (Old Tang History and the Biographies of Monks).