宋高僧傳 12.42

12.42

釋文喜，姓朱氏，嘉禾禦兒人也。母氏方娠，夢吞桃三蔕，至誕彌不味葷羶。七歲，詣本邑常樂寺僧清國下出家，國即喜之渭陽也。勒誦經并懺文十卷，方遂削染。往越州開元寺學《法華經》，集《天台文句》，即時敷演，則救螘分中便能講訓也。開成二年屆趙郡，受近圓，登習《四分律》。屬會昌澄汰，變素服，內祕之心無改。遇大中初年例重懺度，於鹽官齊豐寺講說。後往禮大慈山性空禪師，誨之曰：「子何不學善財遍參乎？」咸通壬午歲至豫章觀音院，見仰山，喜於言下了其心契。仰山令典常住。一日有異貌僧就求齋食，喜減己食饋之。仰山預知，故問曰：「此果位僧求食，汝供給周旋否？」答曰：「輟己分迴施。」曰：「汝大得利益。」七年，旋浙右，止千頃山，築室居之。十年，餘杭劉嚴合、馬徵請居龍泉古城院，凡十一年。乾符己亥歲，巢寇掠地至餘杭，喜避地湖州餘不亭，刺史杜孺休請住仁王院。光啟三年，武肅王錢氏始牧杭郡，降疏請住龍泉廨署，今慈光院是也。大順元年，威勝軍節使董昌、武肅王同年發表薦論，兩賜紫衣。乾寧四年奏師號，曰無著。光化三年示疾，十月二十七日加趺坐而終于州郭廨署，春秋八十，僧夏六十。終時方丈上發白色光，竹樹變白。十一月二十二日，遷塔于靈隱山西塢。喜形貌古朴，骨強而瘦，戒德禪門真知識也。初，喜寓居霅川。廣明元年夏，有蝗飛翳天，下食田苗。喜自將拄杖懸挂袈裟，標于畎澮中。其蟲將下，遂厲聲叱之，悉翻飛而去。十頃之苗斯年獨稔，其感通如此。或云所傳得馬祖細衲袈裟以為信寶矣。遷葬之後，天復二年壬戌八月中，宣城帥田頵應杭將許思叛渙，縱兵大掠。發喜塔，見肉身不壞，如入禪定，髮爪俱長。武肅王奇之，遣裨將邵志祭後，重封瘞焉。

Shi Wenxi, surnamed Zhu, was a native of Yu'er in Jiahe. When his mother was pregnant, she dreamed of swallowing a peach with three stems; until his birth, she could not bear the smell of meat or fish. At age seven, he went to monk Qingguo of Changle Temple in his native district to leave the household; Guo was Xi's maternal uncle. Only after requiring him to recite ten scrolls of sūtras and repentance texts did he permit his tonsure. He went to Kaiyuan Temple in Yuezhou to study the Lotus Sūtra and compiled the Tiantai Wenju; he immediately expounded it, being capable of preaching and instructing even when only partially fledged. In the second year of Kaicheng, he arrived in Zhaojun, received the full precepts, and proceeded to study the Four-Part Vinaya. When the Huichang suppression occurred, he changed into secular dress, but his inner secret intention remained unchanged. At the beginning of the Dazhong era, when ordinands were repented and re-ordained by general decree, he lectured at Qifeng Temple in Yanguan. Later he went to pay homage to Chan Master Xingkong of Mount Daci, who admonished him: 'Why do you not emulate Sudhana in visiting spiritual friends everywhere?' In the renyu year of Xiantong, he reached the Guanyin Cloister in Yuzhang and met Yangshan; upon a single word, Xi realized his inner accord. Yangshan ordered him to manage the monastic stores. One day, a monk of unusual appearance came begging for food; Xi reduced his own rations to feed him. Yangshan knew of it in advance and deliberately asked, 'This monk of fruition rank came begging for food; did you attend to him adequately?' He replied, 'I gave up my own share to give him.' Yangshan said, 'You have gained great benefit.' In the seventh year, he returned to the right of Zhejiang, stopped at Mount Qianqing, and built a hut to live in. In the tenth year, Liu Yanhe and Ma Zheng of Yuhang invited him to reside at the Gucheng Cloister of Longquan, where he stayed for eleven years. In the jihai year of Qianfu, the rebel Huang Chao plundered the land and reached Yuhang; Xi took refuge at the Yubu Pavilion in Huzhou, and the prefect Du Ruxiu invited him to dwell at Renwang Cloister. In the third year of Guangqi, King Wusu of the Qian clan first governed Hangzhou prefecture, issuing a missive inviting him to reside at the Longquan government office, which is the present Ciguang Cloister. In the first year of Dashun, Military Commissioner Dong Chang of Weisheng Army and King Wusu jointly submitted a memorial in the same year recommending him, and he was twice granted the purple robe. In the fourth year of Qianning, they memorialized for a master's title for him, which was granted as 'Wuzhuo.' In the third year of Guanghua, he manifested illness; on the twenty-seventh day of the tenth month, he sat cross-legged and died in the prefectural office. His spring and autumn were eighty; his monastic summers were sixty. At the time of his death, a white light issued from above the abbot's quarters, and the bamboos and trees turned white. On the twenty-second day of the eleventh month, his stūpa was relocated to the western ravine of Mount Lingyin. Xi's appearance was austere and archaic, his frame rugged and lean; in moral discipline and the Chan gate, he was a true spiritual friend. Earlier, Xi had lodged in Shechuan. In the summer of the first year of Guangming, locusts flew in swarms that blotted out the sky, descending to eat the crops. Xi took his staff, hung his kāṣāya on it, and set it up as a marker amidst the irrigation ditches. As the insects were about to descend, he shouted sternly at them, and they all wheeled around and flew away. Ten qing of crops that year alone yielded a harvest—such was his supernatural resonance. Some say that he transmitted the fine patch-robe kāṣāya of Mazu as a treasure of trust. After his reburial, in the eighth month of the renxu year, the second year of Tianfu, Tian Yun, the commander of Xuancheng, took advantage of the mutiny and dispersal of the Hangzhou general Xu Si to unleash his troops in rampant plunder. They opened Xi's stūpa and found his bodily form undecayed, as if entering dhyāna, with his hair and nails having grown. King Wusu was amazed by this and sent his vice-general Shao Zhi to make an offering, after which it was re-sealed and buried.