English
荂 (pronounced 'kua', refers to the flourishing of flowers) 六事法 (Six Dharmas: refers to the six practices of mindfulness of Buddha, Dharma, Sangha, giving, precepts, and heaven) 饷 (pronounced 'shang', falling tone. Refers to offering, presenting food to the respected) 卍 New Supplement to the Buddhist Canon, Volume 88, No. 1643, Collection of Reflections from Tushita Collection of Reflections from Tushita, Volume 2 Compiled by Śramaṇa Shi Hongzan of Bao Xiang Forest Monastery, Nanhai, Guangzhou ○ Remainder of the Middle Collection Dharma Master Bao Xi Master Xi, a native of Beizhou, was a disciple of Dharma Master Sengxiu. He took refuge at the age of eighteen and devoted himself to reciting scriptures. Later, he listened to the scriptures, especially taking the *Mahāprajñāpāramitāśāstra* (Treatise on the Great Perfection of Wisdom) as his main focus, and his reputation spread throughout Guandong, becoming an outstanding figure of the time. He followed Master Xiu to the capital and was instructed to take on important responsibilities. He had a disciple named Minghong, who was proficient in the *Mahāprajñāpāramitāśāstra* and was also known for his reputation at the time, inheriting the mantle of his teacher. He was summoned to Puguang Monastery, where he often propagated the Dharma and specialized in organizing bathing Buddha offerings, bathing the monks twice a month, following the example of An Shigao (An Shih-kao). He wholeheartedly yearned for Maitreya Bodhisattva, so he was able to maintain right mindfulness at the time of his death, hoping to be reborn in Tushita Heaven. Chan Master Zhixiao Chan Master Zhixiao, his clan is unknown. He gathered Chan practitioners, independently taught and transformed the world, and provided for the study of meditation. Knowing that his end was near, he hurriedly called Chan Master Tai and entrusted him with his affairs. Then he went to the Buddha hall to pay his respects and bid farewell, informing all the monks in the monastery, hoping to receive everyone's joy. At Chanjusi Monastery, as the meal was about to end, he said to Chan Master Tai, 'I am going to Tushita Heaven to listen to Prajna.' Chan Master Tai said, 'Senior Brother, go first, I will come in seven days.' That night, at the third watch, Chan Master Zhixiao passed away in meditation. At the fourth watch, his consciousness went to Bianxue Monastery, which was ten li away. He arrived in front of Chan Master Tai's bed, as bright as day. He said, 'Zhixiao is about to depart, so I came to say goodbye, I cannot stay long.' Chan Master Tai saw him off outside the triple gate, and after saying goodbye, Chan Master Tai returned to his room and sat on the bed, and suddenly it became dark again. The disciple asked, 'I heard the master talking to someone.' They lit a fire to look, and the triple gate was closed. Only then did they realize the spiritual power of Chan Master Zhixiao, entering and exiting without obstruction. They immediately sent someone to inquire, and indeed they said that Chan Master Zhixiao had passed away. Chan Master Tai, seven days later, also passed away without illness, passing away in meditation. --------------------------------------------------------------------------------
Chinese
其二髅骨。全成无缝。又有吴纯等禅师。多有灵异。相从坐化。略不叙之。 智晞禅师 晞。姓陈氏。颖川人。童稚不群。幼怀物外。见老病死。达世浮危。誓出尘劳。访寻胜境。伏闻智者。抗志台山。安禅佛陇。警训迷途。为世津导。丹诚驰仰。远泛沧波。年登二十。始获从愿。一得奉值。即定师资。律仪其足。禀受禅诀。加修寂定。如救头然。闻东山铜钟声。大音震谷。便云。噫。唤吾也。未终数日。语弟子云。吾命无几。可作香汤。洗浴适意。山中鸟兽。异色殊形。常所不见者。并皆来集房侧。履地腾空。悲鸣唤呼。经日方散。以贞观元年十二月十七日夜。跏趺端坐。仍执如意说法。辞理深䆳。既竟。告弟子曰。吾将汝等。造次相值。今当永别。会遇靡期。言已。寂然无声。良久。诸弟子哭泣。便开眼诫曰。人生有死。物始必终。世相如是。宁足可悲。可去。勿闹乱吾也。又云吾习禅以来。至于今日。四十九年。背不着床。吾不负信施。不负香火。汝等欲得与吾相见。可自勤䇿行道。力不负人。弟子咨曰。未审和尚当生何所。答云。报在兜率。宫殿青色。居天西北(涅槃经。以兜率天。常爱青色用青色三昧。以破此天之有)见智者大师。左右有诸天人。皆坐宝座。唯一座独空。吾问所以。答云。灌 现代汉语译本： 其二是完整的头盖骨，没有缝隙。还有吴纯等禅师，他们大多有灵异事迹，相继坐化圆寂，这里就不详细叙述了。 智晞禅师 智晞禅师，姓陈，是颖川人。他从小就与众不同，年幼时就怀有超脱世俗的想法。看到衰老、疾病和死亡，明白了世事的虚浮和危险，于是立誓要脱离尘世的烦恼，去寻访名胜之地。他听说智者大师（智顗，隋代天台宗的实际创始人）在天台山弘扬佛法，在佛陇（山名）安静地禅修，用警示的教诲引导迷途的人们，是世人的津梁和向导。他真诚地仰慕，不远万里渡过沧波前往。二十岁时，才得以如愿以偿。一旦得到侍奉智者大师的机会，就确定了师徒关系。他严格遵守戒律，接受禅定的诀窍，更加努力地修习寂静禅定，就像要扑灭头上的火焰一样紧迫。他听到东山的铜钟声，巨大的声音震动山谷，就说：‘噫！这是在呼唤我啊！’临终前几天，他告诉弟子们说：‘我的寿命不多了，可以准备香汤，洗浴使身体舒适。’山中的鸟兽，各种奇异的颜色和形状，平时不常见的，都聚集到他的房间旁边，有的在地上行走，有的在空中飞腾，悲鸣呼唤，经过一天才散去。在贞观元年（627年）十二月十七日晚上，他跏趺端坐，仍然拿着如意说法，言辞和道理都非常深刻。说完后，他告诉弟子们说：‘我与你们，匆匆忙忙地相遇，现在将要永远分别，相会没有期限了。’说完，就寂然无声。过了很久，弟子们哭泣起来，他就睁开眼睛告诫说：‘人生有死，事物开始必定有终结，世间的现象就是这样，有什么值得悲伤的呢？走开，不要吵闹我！’他又说：‘我学习禅定以来，直到今天，四十九年，后背没有挨过床。我不辜负信徒的布施，不辜负香火供养。你们想要与我相见，可以自己勤奋努力地修行，尽力不辜负他人。’弟子们请教说：‘不知道和尚您将往生到哪里？’他回答说：‘我的果报在兜率天（欲界第四天，弥勒菩萨的净土），宫殿是青色的。居住在天的西北方（《涅槃经》认为兜率天常常喜爱青色，用青色三昧来破除此天的有）。’我看见智者大师，左右有诸天人，都坐在宝座上，只有一个座位空着。我问是什么原因，回答说：‘灌
English
English version: The second is a complete skull, without any seams. There were also Chan masters such as Wu Chun, many of whom had miraculous events, and passed away in succession. These will not be described in detail here. Chan Master Zhixi Chan Master Zhixi, whose surname was Chen, was from Yingchuan. He was different from others since he was a child, and had thoughts of transcending the world at a young age. Seeing old age, sickness, and death, he understood the vanity and danger of the world, so he vowed to escape the troubles of the world and seek out scenic spots. He heard that Master Zhi Zhe (Zhiyi, the actual founder of the Tiantai sect in the Sui Dynasty) was promoting Buddhism on Mount Tiantai, meditating quietly in Folong (mountain name), using cautionary teachings to guide those who were lost, and was a bridge and guide for the world. He sincerely admired him and traveled across the vast waves to go there. At the age of twenty, he was able to get his wish. Once he had the opportunity to serve Master Zhi Zhe, he established a master-disciple relationship. He strictly observed the precepts, received the secrets of meditation, and worked harder to practice silent meditation, as urgently as putting out a fire on his head. He heard the sound of the bronze bell in Dongshan, and the huge sound shook the valley, so he said: 'Alas! Is this calling me!' A few days before his death, he told his disciples: 'My life is not long, you can prepare fragrant soup, bathe and make your body comfortable.' The birds and beasts in the mountains, all kinds of strange colors and shapes, which are usually not seen, gathered next to his room, some walking on the ground, some flying in the air, crying and calling, and dispersed after a day. On the evening of the seventeenth day of the twelfth month of the first year of Zhenguan (627 AD), he sat in the lotus position, still holding the Ruyi scepter to preach the Dharma, and his words and principles were very profound. After he finished speaking, he told his disciples: 'I met you in a hurry, and now we will be separated forever, and there is no time to meet. 'After speaking, he was silent. After a long time, the disciples began to cry, and he opened his eyes and warned: 'Life has death, and things must have an end. The phenomena of the world are like this, what is there to be sad about? Go away, don't disturb me!' He also said: 'Since I started learning meditation until today, for forty-nine years, my back has not touched the bed. I have not failed the alms of believers, and I have not failed the incense offerings. If you want to see me, you can diligently practice and strive not to fail others.' The disciples asked: 'I don't know where will the master be reborn?' He replied: 'My reward is in Tushita Heaven (the fourth heaven of the desire realm, the pure land of Maitreya Bodhisattva), the palace is blue. It is located in the northwest of the sky (the Nirvana Sutra believes that Tushita Heaven often loves blue, and uses the blue samadhi to break the existence of this heaven).' I saw Master Zhi Zhe, with all the heavenly beings on the left and right, all sitting on the throne, only one seat was empty. I asked what was the reason, and the answer was: 'Guan' --------------------------------------------------------------------------------
Chinese
顶却后六年。当来升此说法。十八日朝。语诸弟子。汝等并早须斋。吾命须臾。至午结跏趺座。端直俨然。气息绵微。如入禅定。因而不返。春秋七十有二。时虚空中。有弦管声。合众皆闻。良久乃息。经停数日。方入石龛。颜色敷悦。手足柔软。不异生平。贞观六年八月七日。灌顶法师。终于国清寺。诚晞之言不谬矣(传云智者临终门人请问未审大师没此何生报曰吾诸师友并从观音皆来迎我辅行云。然大师生存常愿生兜率天。临终乃云观音来迎当知轨物随机顺缘设化不可一准案观经中品往生弥陀与诸大菩萨亲迎岂惟观音独接智者大师乃信位菩萨宁无中品诚为随机设化。晞之所见乃是智者宿愿也)。 惠仙法师 仙。姓赵。河东蒲坂人。虽多涉猎。然以华严涅槃二部。为始卒之极教也。迄于暮齿。耽味逾深。谓人曰。斯之二宝。同如意珠。无忽忘而暂舍也。梦僧告曰。卿次冬间。必当上生。至九月中。微觉不愈。知终在近。告侍人曰。吾出家有年。屡受菩萨戒。今者欲更受之。召诸大德。并不赴命。乃曰。大德但自调耳。何名度人。又曰。但取戒本读诵讫。自庆潜然而止。入夜。有异天仙。星布前后。高谈广述。乍隐乍显。合寺见闻。或见佛像未入房者。日次将午。忽起坐合掌。召众人曰。大限虽多。小 现代汉语译本： 顶却后六年，他将来到这里说法。贞观（627-649）六年十八日早上，他对弟子们说：‘你们都要尽早斋戒，我的生命很快就要结束了。’到了中午，他结跏趺坐，端正庄严，气息微弱，好像进入禅定一样，就这样去世了。享年七十二岁。当时，天空中传来弦乐的声音，所有人都听到了，过了很久才停止。停灵数日后，才放入石龛。他的脸色红润，手脚柔软，和生前一样。贞观（627-649）六年八月七日，灌顶法师在国清寺圆寂。诚晞说的话没有错啊！（传记中说，智者大师临终时，门人请问大师将往生何处，大师回答说：‘我的师友都跟随观音菩萨来迎接我。’辅行说：‘然而大师生前常愿往生兜率天，临终却说观音菩萨来迎接，应当知道轨物随机，顺应因缘而设化，不可一概而论。’按照《观经》，中品往生是阿弥陀佛与诸大菩萨亲自迎接，岂止是观音菩萨单独接引？智者大师是信位菩萨，难道没有中品往生吗？这确实是随机设化。诚晞所见，乃是智者大师的宿愿啊！） 惠仙法师 惠仙法师，姓赵，是河东蒲坂人。虽然广泛涉猎佛学，但以《华严经》（Avatamsaka Sutra）和《涅槃经》（Nirvana Sutra）这两部经作为他佛学生涯的最终归宿。直到晚年，他对这两部经的研习都乐此不疲，他对人说：‘这两部经就像如意宝珠一样，不能轻易忘记和舍弃。’他梦见一位僧人告诉他：‘你将在今年冬天往生。’到了九月中旬，他稍微感到身体不适，知道自己快要去世了，就告诉侍从说：‘我出家多年，多次受菩萨戒，现在想再受一次。’他召集各位大德，但没有人应命。于是他说：‘大德们只是自己修行罢了，怎么能说是度人呢？’他又说：‘只要把戒本取来读诵完毕就可以了。’他自己庆幸，然后悄然停止。到了晚上，有奇异的天仙，像星星一样分布在他前后，高谈阔论，时隐时现，整个寺庙的人都见到了或听到了。有人看到佛像，但没有进入房间。第二天将近中午的时候，他忽然起身合掌，召集众人说：‘大限虽然多，小限……’