[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宋高僧傳](https://indike.org/pramana/in.bauddha.taisho.2061) › 20.46 # 宋高僧傳 20.46 宋高僧傳 20.46 - **Language:** Classical Chinese ### [20.46](https://indike.org/pramana/in.bauddha.taisho.2061.20.46) 釋義師者，不知何許人也。狀類風狂，語言倒亂。貞元初，巡吳苑乞丐，事多先覺，人以此疑之。市肆中百姓屋數間，義師輒操斧斫劑其簷，禁之不止。其人素知其神異，禮白之曰：「弟子藉此生活，無壞我屋。」迴顧曰：「汝惜乎？」投斧而去。其夜市火連延而燎，唯所截簷屋數間存焉。好止廢寺中，無冬夏常積聚壞旛蓋、木佛像，悉代薪炭。又於煨火燒炙鯉魚，而多跳躍，灰坌彌漫。撫掌大笑，不具匕筯而食。面垢不靧，靧之輒陰雨，吳人以為占候。及將死也，飲灰汁數十斛，乃念佛而坐，士庶觀之，滿七日而死。時盛暑，色不變，支不摧。百姓舁出郊外焚之。又京兆安國寺僧事迹不常，熟地而燒木佛。所言人事，必無虛發。此亦不測之僧也。復次京師永壽寺釋証智，不詳生族。貞元中於京寺多發神異，而眾罔知。或晝在張瀆蘭若治田，夜歸寺中。其蘭若在漢陰金州，相距京甸七百里焉。時號智禪師——此之長足安、法雲公也——，皆能致遠於瞬息間，道家謂之縮地脈而能陟遐矣。若於色塵作神變，雖遠而近也。次薦福寺老僧，專務誦持，罕有間缺，言未兆事，來如目擊。大和初，相國韋公處厚好重空門，逐月別召名德僧食。老僧見韋新登庸，曰：「大奇，相公得如此好滅度處。」人皆不喻。後因奏對，於文宗御前疾作，僵仆殿階，及扶舁出殿前，氣已絕矣。方驗老僧言，死在內殿中，故云好滅度處——即開成中也。後不知其終。 > Shi Yishi's origins are unknown. His appearance was like one mad with wind-sickness, and his speech was disordered. In the early Zhenyuan era, he begged through Wuyuan; many matters he knew beforehand, so people viewed him with wonder on account of this. In the market there were several bays of commoners' houses; Master Yi wielded an axe and chopped away at their eaves, not stopping even when forbidden. Knowing his supernatural power beforehand, the owner bowed and said to him, 'This disciple relies on this for his livelihood; do not ruin my house.' Turning his head, he said, 'Do you begrudge it?' and throwing down the axe, he departed. That night, a market fire spread and blazed; only the several bays of houses whose eaves had been cut survived. He liked to stay in abandoned temples; regardless of winter or summer, he constantly gathered broken banners, canopies, and wooden Buddha statues, using them all in place of firewood and charcoal. Furthermore, he roasted carp over embers; they frequently leaped about, and ashes filled the air. He clapped his hands and laughed heartily, eating without spoon or chopsticks. His face was grime-covered and unwashed; whenever he washed it, overcast rain would ensue, so the people of Wu took it as a weather omen. When he was about to die, he drank dozens of hu of ash-water, then sat reciting the Buddha's name. As gentry and commoners watched, he died after seven full days. It was midsummer, yet his complexion did not change and his limbs did not decay. The commoners carried him out to the suburbs and cremated him. Furthermore, there was a monk of Anguo Temple in the capital whose conduct was extraordinary: he leveled the ground and burned wooden Buddhas. Whatever human affairs he spoke of never failed to come true. He, too, was an unfathomable monk. Next, Shi Zhengzhi of Yongshou Temple in the capital—his birth and clan are unknown. During the Zhenyuan era, he manifested many supernatural wonders in the capital's temples, but the multitude did not recognize them. Sometimes by day he tilled fields at Zhangdu Hermitage, and by night returned to the temple. The hermitage was in Jinzhou, Hanyin, seven hundred li away from the capital region. He was called Dhyāna Master Zhi at the time—the counterpart of Changzu An and Master Fayun. All were able to reach distant places in an instant; Daoists call this 'contracting the earth's veins to travel far.' If one produces spiritual transformations in the realm of form, though distant, it is near. Next was an old monk of Jianfu Temple who was dedicated entirely to chanting and recitation with rarely any interruption; when he spoke of events yet unmanifested, their arrival was as if witnessed with his own eyes. In the early Dahe era, Prime Minister Lord Wei Chuhou held the Buddhist order in high esteem, specially inviting renowned and virtuous monks each month for meals. Seeing Wei newly appointed to office, the old monk said, 'How extraordinary! The Minister has obtained such a wonderful place to enter nirvāṇa.' No one understood. Later, during an audience to present a memorial before Emperor Wenzong, Wei was stricken with illness and collapsed upon the palace steps; by the time he was carried out before the hall, his breath had already ceased. Only then was the old monk's prediction verified: dying inside the inner palace, hence called 'a wonderful place to enter nirvāṇa'—which occurred in the Kaicheng era. Later, his end was unknown. > — English (machine translation) (machine translation) - [Previous: 20.45](https://indike.org/pramana/in.bauddha.taisho.2061.20.45) - [Next: 20.47](https://indike.org/pramana/in.bauddha.taisho.2061.20.47) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.2061.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2061~en-mt.20.46) — English, machine translation ## Linked texts (1) - [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064.8.26) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2061.20.46](https://indike.org/pramana/in.bauddha.taisho.2061.20.46) · Pramāṇa