續高僧傳 26.80

26.80

釋寶巖。幽州人。標意十地。次綜毘曇。未究成實。故於宗部涉獵繁焉。戶牖玄文踈條本幹。時傳富博。而性殊省事不樂談說。苦祈敷散精理載揚。住京下仁覺寺。守道自娛無事交厚。仁壽下勅召。送舍利于本州弘業寺。即元魏孝文之所造也。舊號光林。依峯帶㵎面勢高敞。多挾徵異事遵清肅。故使行僻之徒必致驚悚。由斯此眾濫迹希過。自開皇將末。舍利到前山。恒傾搖未曾休止。及安塔竟山動自息。又仁壽初歲。天降剃刀三十三枚。用甚銛利。而形制殊別。今僧常用以剃剪也。又初造石函。明如水鏡。文同馬瑙光似琉璃。內外照徹紫焰光起。函外生文如菩薩像。及以眾仙禽狩師子林樹。雜相非一。四月三日夜放大光明照天地。有目皆見。巖事了還。不測其卒。

Śramaṇa Baoyan was a native of Youzhou. He set his aim upon the Daśabhūmika, then mastered the Abhidharma, and had not yet fully penetrated the Satyasiddhi; thus his explorations across the treatises of the various schools were extensive. He opened the doors to profound scriptures, clarifying their fundamental trunks and branches, and was praised at the time for his vast erudition; yet by nature he was exceptionally detached from worldly affairs and took no pleasure in preaching. Only after earnest entreaties would he unpack the teachings and expound their subtle principles. He resided at Renjue Temple in the capital, entertaining himself by keeping to the Way and having no worldly intimacies. During the Renshou era, an imperial decree summoned him to escort relics to Hongye Temple in his native prefecture. This was the monastery founded by Emperor Xiaowen of the Northern Wei, formerly named Guanglin; leaning against peaks and bordered by ravines, its situation was elevated and open. It often harboured extraordinary omens, and its affairs conformed to pure solemnity, so that those with deviant conduct were always stricken with awe. Because of this, improper persons rarely set foot among this assembly. Toward the close of the Kaihuang era, before the relics arrived, the mountain had continually tilted and trembled without pause; but as soon as the installation in the stupa was completed, the mountain tremors ceased of themselves. Furthermore, in the first year of the Renshou era, the heavens sent down thirty-three razors; they were extremely sharp, yet of an extraordinary shape and make. Monks today still frequently use them for shaving. Again, when they first fashioned the stone reliquary casket, it was bright as a water mirror, its patterns resembled agate, and its lustre was like lapis lazuli; it was translucent inside and out, and a purple flame-like radiance arose from it. On the outside of the casket patterns appeared like figures of bodhisattvas, as well as hosts of immortals, birds and beasts, lions, and forest trees—manifold and diverse images. On the night of the third day of the fourth month, it emitted a great radiance that illuminated heaven and earth, seen by everyone with eyes. When the matter was finished, Yan returned; the circumstances of his death are unknown.