續高僧傳 26.64

26.64

釋法周。不知何許人。狀相長偉言語高大。涅槃攝論是所留神。稠會勝集每預登踐。身相孤拔多或顧問。由是振名者。復繫於德矣。初住曲池之靜覺寺。林竹叢萃蓮沼槃遊。縱達一方用為自得。京華時偶形相義舉。如周者可有十人。同氣相求數來歡聚。偃仰茂林賦詠風月。時即號之為曲池十智也。仁壽建塔。下勅送舍利于韓州修寂寺。初造石函。忽有一鴿飛入函內。自然馴狎經久乃去。寺有塼塔四枚。形狀高偉。各有四塔鎮以角隅。青瓷作之上圖本事。舍利到夜各放光明。如焰上衝。四方眾皆一時同見。數數放光。至于未入空中。如絳長三丈許。諸佛聖僧眾相非一。皆列其中。周後復往大禪定寺。唐運初基。為僧景暉於仁壽坊置勝業寺。召周經始。勅知寺任。又改坊名。還符寺號。初暉同諸僧侶住在長安。晚又變改常度形同俗服。栖泊寺宇不捨戒業。言語隱伏時符讖記。高祖昔任岐州。登有前識。既承大寶。追憶往言圖像立廟。爰彰徽號。自周積年處任。不事奢華。房宇趣充。僧事僅足貞觀之始以疾而終。八十餘矣。

Śramaṇa Fazhou's origins are unknown. His appearance was tall and imposing, and his words were lofty and grand. The Mahāparinirvāṇa Sūtra and the Mahāyānasaṃgraha were what he concentrated his mind upon. Whenever there were crowded meetings and eminent assemblies, he was always among those who climbed [the seat]. His personal appearance was uniquely outstanding, and he was frequently consulted; thus the spreading of his name was moreover tied to his virtue.

He first resided at Jingjue Monastery at Quchi, where forests and bamboos clustered densely, and lotus ponds offered leisure; giving free rein to his nature in that area, he took it as his self-contentment. In the capital at that time, there were about ten people whose appearance and virtuous conduct were comparable to Zhou's; being of the same spirit, they sought one another out, frequently coming together to make merry, reclining in the luxuriant woods and composing poetry on the wind and moon. People of the time called them the "Ten Sages of Quchi".

When the pagodas were constructed during the Renshou era, an imperial decree ordered him to escort relics to Xiuji Monastery in Hanzhou. When the stone casket was first made, a pigeon suddenly flew into the casket; naturally tame and familiar, it stayed for a long time before leaving. The monastery had four brick pagodas of tall and imposing appearance, each with four pagodas set at the corners, made of green porcelain with original stories depicted on them. On the night the relics arrived, each emitted light rushing upward like flames; the assemblies from the four quarters all saw it simultaneously. Light was emitted repeatedly. Before [the relics] were deposited, there appeared in the sky a red banner about thirty feet long, wherein various Buddhas and holy monks of diverse appearances were all arrayed.

Zhou later went to Daxanding Monastery. At the beginning of the Tang dynasty, Shengye Monastery was established in Renshou Ward for the monk Jinghui; Zhou was summoned to oversee its construction, and an imperial decree appointed him to manage the monastery's duties, also changing the ward's name to match the monastery's name. Earlier, Hui had lived in Chang'an together with the other monks; later he changed his usual manner, wearing secular clothing in appearance, while lodging in monasteries without abandoning the precepts and practices. His words were enigmatic and often corresponded to prophetic omens. When Emperor Gaozu was formerly in Qizhou, he possessed prior knowledge [of Hui's prophecies]; after ascending the imperial throne, he recalled his past words, had his portrait painted, established a shrine, and bestowed an honorary title upon him. During the many years Zhou held his post, he did not pursue luxury; his room was just sufficient, and monastic affairs were barely adequate. At the beginning of the Zhenguan era, he died of illness at the age of over eighty.