宋高僧傳 19.30

19.30

釋無相，本新羅國人也，是彼土王第三子，於本國正朔年月生，於群南寺落髮登戒。以開元十六年泛東溟至于中國，到京。玄宗召見，隷於禪定寺。後入蜀資中，謁智詵禪師。有處寂者——異人也——，則天曾召入宮賜磨納九條衣，事必懸知，且無差跌。相未至之前，寂曰：「外來之賓，明當見矣。汝曹宜洒掃以待。」間一日果至，寂公與號曰無相。中夜授與摩納衣，如是入深溪谷巖下坐禪，有黑犢二，交角盤礴於座下，近身甚急，毛手入其袖，其冷如氷，捫摸至腹，相殊不傾動。每入定，多是五日為度。忽雪深，有二猛獸來，相自洗拭，裸臥其前，願以身施其食。二獸從頭至足，嗅匝而去。往往夜間坐床下，搦虎鬚毛。既而山居稍久，衣破髮長，獵者疑是異獸，將射之，復止。後來入城市，晝在冢間，夜坐樹下。真行杜多之行也。人漸見重，為構精舍於亂墓前。長史章仇兼瓊來禮謁之。屬明皇違難入蜀，迎相入內殿。供禮之時，成都縣令楊翌疑其妖惑，乃帖追至，命徒二十餘人曳之。徒近相身，一皆戰慄，心神俱失。頃之大風卒起，沙石飛颺，直入廳事，飄簾卷幕。楊翌叩頭拜伏，喘而不敢語。懺畢風止，奉送舊所。由是遂勸檀越造淨眾、大慈、菩提、寧國等寺。外邑蘭若鐘塔，不可悉數。先居淨眾本院，後號松溪是歟。相至成都也，忽有一力士稱捨力伐柴，供僧厨用。相之弟本國新為王矣，懼其却迴，其位危殆將，遣刺客來屠之，相已冥知矣。忽日供柴賢者暫來，謂之曰：「今夜有客。」曰：「灼然。」又曰：「莫傷佛子。」至夜，薪者持刀挾席坐禪座之側，逡巡覺壁上似有物下，遂躍起，以刀一揮，巨胡身首分於地矣。後門素有巨坈，乃曳去瘞之，復以土拌滅其跡而去。質明，相令召伐柴者謝之，已不見矣。甞指其浮圖前柏曰：「此樹與塔齊，寺當毀矣。」至會昌廢毀，樹正與塔等。又言寺前二小池，左羹右飯，齋施時少，則令淘浚之，果來供設。其神異多此類也。以至德元年建午月十九日無疾示滅，春秋七十七。臨終，或問之曰：「何人可繼住持乎？」乃索筆書百數字，皆隱不可知，諧而叶韻。記莂八九十年，事驗無差失。先是武宗廢教，成都止留大慈一寺，淨眾例從除毀。其寺巨鐘乃移入大慈矣。洎乎宣宗中興釋氏，其鐘却還淨眾，以其鐘大隔江，計功兩日方到。明日方欲為齋，辰去迎取，巳時已至，推挽之勢直若飛焉。咸怪神速，非人力之所致也。原其相之舍利、分塑、真形，爾日面皆流汗，上足李僧以巾旋拭，有染指者，其汗頗鹹，乃知相之神力自曳鐘也。變異如此，一何偉哉！後號東海大師塔焉。乾元三年，資州刺史韓汯撰碑，至開成中李商隱作《梓州四證堂碑》，推相為一證也。

Shi Wuxiang was originally a native of Silla, the third son of that realm's king. He was born in the first month of his home country's calendar, and had his head shaved and took the precepts at Gunnam Temple. In the sixteenth year of the Kaiyuan era, he sailed across the Eastern Sea to the Central Realm, arriving at the capital. Emperor Xuanzong summoned him for an audience and assigned him to Chanding Temple. Later he entered Zizhong in Shu and called upon Chan Master Zhisen. There was a certain Chuji—an extraordinary man—whom Empress Wu Zetian had once summoned into the palace and bestowed with a nine-strip patchwork robe; he inevitably possessed advance knowledge of affairs without the slightest error. Before Wuxiang arrived, Chuji said: "A guest from abroad will be seen tomorrow. You should sweep and sprinkle to await him." On the alternate day he indeed arrived, and Master Chuji gave him the name Wuxiang. At midnight, he transmitted the patchwork robe to him. Thereupon [Wuxiang] went into deep ravines and sat in meditation beneath crags. There were two black calves that interlocked their horns and sprawled at the foot of his seat; pressing close to his body in great haste, a hairy hand reached into his sleeve, cold as ice, feeling up to his belly, yet Wuxiang did not waver in the least. Whenever he entered samādhi, it was mostly with a measure of five days. Suddenly heavy snow fell, and two ferocious beasts came. Wuxiang washed and wiped himself, lay naked before them, and wished to offer his body as their food. The two beasts sniffed him from head to foot and went away. Often at night he sat beneath his bed and twitched the tigers' whiskers and fur. After dwelling in the mountains for some time, his robe tattered and his hair long, hunters suspected he was a strange beast and were about to shoot him, but then stopped. Later he entered cities and towns, staying in graveyards by day and sitting beneath trees by night. This was truly practicing the dhūta austerities. People gradually came to revere him, and constructed an aranya for him before a desolate graveyard. Administrative Assistant Zhangqiu Jianqiong came to pay homage to him. When Emperor Xuanzong took refuge from the turmoil and entered Shu, he welcomed Wuxiang into the inner palace. At the time of the offering ceremonies, the Magistrate of Chengdu County, Yang Yi, suspected him of witchcraft and deception, so he issued an order to arrest him, commanding over twenty underlings to drag him in. As the underlings drew near to Wuxiang's body, all of them trembled, losing their senses entirely. In a moment a great gale suddenly arose; sand and stones flew through the air, blowing straight into the hall, fluttering the blinds and rolling up the curtains. Yang Yi knocked his head on the ground and prostrated himself, panting and not daring to speak. When he finished his repentance, the wind ceased, and [Wuxiang] was escorted back to his former place. Because of this, he subsequently exhorted donors to build the Jingzhong, Daci, Puti, and Ningguo temples. The hermitages, bells, and pagodas in outlying districts were beyond counting. He first resided in the original cloister of Jingzhong, which was later named Songxi, was it not? When Wuxiang arrived in Chengdu, there suddenly was a stalwart laborer who claimed to offer his strength to chop firewood for the saṅgha's kitchen. Wuxiang's younger brother had newly become king in his home country; fearing that [Wuxiang] might return and that his throne would be endangered, he was about to dispatch assassins to slaughter him, which Wuxiang had already dimly known. One day, the worthy man who supplied firewood briefly came and said to him: "There will be guests tonight." [Wuxiang] said: "Undoubtedly so." He further said: "Do not harm the Son of the Buddha." When night fell, the woodcutter held a blade, clutched a mat, and sat beside the meditation seat. After a while, he sensed something coming down along the wall; he immediately leaped up, swung his sword, and a giant Hu barbarian lay on the ground with body and head severed. Behind the gate there had always been a huge pit, so he dragged him away and buried him, then threw earth to obliterate the tracks and left. At daybreak, Wuxiang ordered the woodcutter to be summoned to thank him, but he was nowhere to be seen. He once pointed to the cypress in front of his stūpa and said: "When this tree reaches equal height with the pagoda, the monastery will be destroyed." When the destruction occurred in the Huichang era, the tree was indeed level with the pagoda. He also said of the two small ponds in front of the monastery—broth on the left and rice on the right—that whenever vegetarian offerings were scarce, he would order them to be dredged and cleaned, and indeed offerings would come. His marvelous wonders were mostly of this sort. On the nineteenth day of the fifth month in the first year of the Zhide era, he manifested cessation without illness, at the age of seventy-seven. When he was on the verge of death, someone asked him: "Who can succeed you as abbot?" He then asked for a brush and wrote over a hundred characters, all obscure and incomprehensible, yet rhyming in harmony. It predicted eighty to ninety years ahead, and the verification of events occurred without error. Earlier, when Emperor Wuzong abolished the teachings, Chengdu retained only the single monastery of Daci, and Jingzhong was systematically destroyed. The huge bell of that monastery was then moved into Daci. When Emperor Xuanzong (r. 846–859) revived the Buddhist teachings, the bell was returned to Jingzhong; because the bell was large and separated by a river, it was calculated that two days' labor would be required for it to arrive. The next day, just as they were about to hold a vegetarian feast, they set out at the chen hour to fetch it, and by the si hour it had already arrived; the momentum of pulling and hauling it was literally as if it flew. All marvelled at its divine speed, which could not have been achieved by human effort. When they examined Wuxiang's relics and the statues of his true form, sweat poured from all their faces that day; his senior disciple, the monk Li, wiped them with a cloth, and those who touched it found the sweat quite salty, thereby knowing that Wuxiang's supernatural power had dragged the bell himself. Miraculous manifestations were like this—how magnificent indeed! Later, his stūpa was named the Stūpa of Grand Master Donghai. In the third year of the Qianyuan era, Han Hong, Prefect of Zizhou, composed a stele inscription, and in the Kaicheng era Li Shangyin composed the "Stele of the Hall of the Four Testimonies in Zizhou," citing Wuxiang as one of the testimonies.