神僧傳 4.37

4.37

大士傅弘者。住東陽郡烏傷縣雙林寺。體權應道躡嗣維摩。時或分身濟度為任。依止雙林導化法俗。或金色表於胸臆。異香流於掌內。或見身長丈餘臂過於膝。脚長二尺指長六寸。兩目明亮重瞳外耀。色貌端峙有大人之相。梁孝武聞之延住建業。乃居鍾山下定林寺。坐蔭高松。臥依磐石。四澈六甸。天花甘露恒流於地。帝後於華林園重雲殿開般若題。獨設一榻擬與天旨對揚。及玉輦昇殿而公晏然其坐。憲司譏問。但云法地無動。若動則一切不安。且知梁運將盡救愍兵災。乃然臂為炬冀禳來禍。至陳大建元年夏中於本州。右脇而臥。奄就昇遐。于時隆暑赫曦。而身體溫暖色貌敷愉。光彩鮮潔香氣充滿。屈伸如恒。觀者發心莫不驚嘆。遂合殮於巖中。數旬之間香花散積。後忽失其所在。往者不見號慕轉深。悲戀之聲慟噎山谷。初大士在日常以經目繁多人或不能遍閱。乃就山中建大層龕。一柱八面。實以諸經運行不碍。謂之輪藏。仍有願言。登吾藏門者生生世世不失人身。從勸世人。有發於菩提心者。能推輪藏。是人即與持誦諸經功德無異。今天下所建輪藏皆設大士像。實始於此。山有古松。大士曾於松間願度眾生。以斧為誓。至今松木斧痕猶在。其飼虎之餘飯棄擲林間。化而為石。青白錯雜可作數珠。謂之飯石。至今長存。靈異之蹟不可紀極。

The Great Being Fu Hong lived at Shuanglin Monastery in Wushang County, Dongyang Commandery. Embodying expedient means and responding to the Way, he followed in the footsteps of Vimalakīrti. He took manifesting multiple bodies to deliver beings as his task, relying on Shuanglin to instruct both the ordained and the laity. At times a golden hue shone from his chest, or an extraordinary fragrance flowed from his palms. At other times he was seen to be over a rod tall, his arms reaching past his knees, his feet two feet long, and his fingers six inches long. His eyes were bright, with double pupils radiating outward; his countenance was dignified and towering, bearing the marks of a great being. When Emperor Xiaowu of the Liang heard of him, he invited him to reside in Jianye, whereupon he dwelt at Dinglin Monastery at the foot of Mount Zhong. He sat shaded by tall pines and slept against boulders. Illuminating the four directions and six suburbs, heavenly flowers and sweet dew constantly flowed on the ground. Later, the emperor opened the lecture on Prajñā at Chongyun Hall in Hualin Garden, setting up a separate couch to engage in debate with the divine decree. When the jade carriage ascended the hall, the Great Being sat serenely. When the censors rebuked and questioned him, he merely said, 'The Dharma-ground does not move; if it moves, everything is unsettled.' Moreover, knowing that the Liang dynasty's destiny was nearing its end, and taking pity on the calamities of war, he burned his arm as a torch, hoping to avert coming disaster. In the middle of summer during the first year of the Dajian era of the Chen, in his home prefecture, he lay down on his right side and suddenly passed away. At that time the summer heat was blazing, yet his body was warm, his complexion serene, his radiance fresh and pure, and fragrance filled the air. His limbs bent and straightened as usual; of the onlookers who gave rise to the bodhimind, none failed to marvel in astonishment. He was then placed in a coffin within a cliff cave. For several tens of days, fragrant flowers were scattered and accumulated. Later, his body was suddenly gone; those who went and could not find it yearned for him all the more deeply, their grieving cries choking the mountain valleys. Formerly, while alive, the Great Being considered that because the scriptures were so numerous, people might not be able to read through them all. He therefore built a large tiered pavilion in the mountains, with a single pillar and eight faces, filled it with scriptures, and caused it to turn without obstruction, calling it a revolving repository. He made a vow: 'Those who enter the gate of my repository will not lose a human rebirth life after life.' He then encouraged worldly people: 'If anyone who has aroused the bodhimind can turn this revolving repository, that person's merit will be no different from upholding and reciting all the scriptures.' Today, all revolving repositories built across the empire display an image of the Great Being, which truly began with this. On the mountain was an old pine tree; the Great Being once made a vow among the pines to deliver sentient beings, taking an axe to make an oath, and the axe mark remains on the pine wood to this day. The leftover rice he used to feed tigers was thrown into the forest and transformed into stones; mottled with blue-green and white, they can be made into prayer beads and are called 'rice stones', enduring to this day. His miraculous traces are too numerous to record.