[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) › [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060) › 26.86 # 續高僧傳 26.86 續高僧傳 26.86 - **Language:** Classical Chinese ### [26.86](https://indike.org/pramana/in.bauddha.taisho.2060.26.86) 釋法揩。曹州人。十五出家。依相京賢統而為弟子。師習涅槃通解文義。及受具後專攻四分。雲暉兩匠振紐齊都。備經寒暑伏面諮稟。皆賜其深奧無所子遺。及齊法俱亡。南避淮表壽山之陽。隨開律教。開皇首歲大闢法門。還返曹州。欲終山水將趣海岸。而道俗邀留不許東騖。揩性虛靜。更於城北三里左丘山營造一寺。名曰法元。高顯平博下臨城邑。遙望發心皆來受法。未為安而能遷。古人所尚。久在塵厭不無流轉。便入關壤觀化京都。住揚化寺復揚戒律。仁壽置塔。奉勅送舍利於曹州。揩以初基有由。欲報斯地。表請樹塔還置法元。上帝不違。任從所請。初達曹部。置輿州內。廣現神瑞。備如別紀。但學未經遠難得遍知。故略編之。想未繁撓。日別異見。具如後述。於三月十四日中時。見佛半身面白如玉。舍利輿前佛頂之上。黃赤光起。二十九日夜降甘露。味甜逾蜜。現於赤光遍於城上。須臾流照達于塔所。四月五日。舍利上踊白色鮮明。其日申時。帳上北面忽見光影。中有白雲氣。中生樹狀如青桐。下有青色師子。面西而蹲。六日卯時復有光影。見雲氣內。有三蓮花。兩廂雙樹下有佛像。樓閣樹林沓重而出。上有立菩薩像。辰時又見金色光明出沒漸大。已時復見重閣。閣上有樹葉。如貝多。旁立聖僧。午時復現雙樹之形。下列七佛。申時雙樹又見一佛二菩薩像三花承足。又見天人擎花在空黃師子等。亥時帳後見千佛形。舍利室內出黃白光。四月七日。又見雙樹黃雀一頭及以光雲師子等像。辰時又見金翅鳥身飛龍樹林寶蓋等像傍現二菩薩及黃師子。已時又見寶幢樹林。下有菩薩黃衣居士。白色師子蹲踞石上。又有雲氣樹林樓閣菩薩。午時又見白色雲氣寶幢樹林青色師子。申時又現雙樹繁茂須臾變為宮殿樓閣佛坐花臺其色黃白。亥時雲起西北雨潤三寸雲上六天一時見身。四月八日將欲下塔。平旦之時天雨白花。飛颺不下。卯時又見諸天寶蓋樹側菩薩及黃師子。辰時又見大蓋兩重眾寶莊嚴。下坐菩薩及白師子踞在石上。帳上又見光影雲氣。氣中金光乍大乍小。下有蓮花時開時合。又雨天花。大者在空。面闊尺餘。小者墮地。狀如桃花。已時帳後見三諸天三師子及蓮花水池。午時將下。又見雙樹并立菩薩。舍利忽分以為五粒。流轉光曜。四月九日。填平已後。帳後板上光影之內疊石文生。又見大樹。青衣沙門執爐而立。又感奇香郁烈人鼻。楷具列聞。帝大悅。令圖繢之。以流海內。自仁壽創塔。前後百餘。感徵最優勿高於楷。後以常業終於本寺。 > Śramaṇa Fakai was a native of Caozhou. At fifteen he entered the monastic life, relying on Chief Controller Xian of the minister's capital as his disciple. Following his master, he studied the Nirvāṇa \[Sūtra\] and thoroughly comprehended its text and meaning. After receiving the full precepts, he devoted himself to the Sifen \[lü\]. The two luminaries Yun and Hui flourished in the Qi capital; through all the cold and heat, he prostrated himself to consult and receive instruction from them. Both bestowed on him their deepest mysteries, leaving nothing withheld. When the Qi dynasty and the Dharma both perished, he fled south beyond the Huai River to the south of Mount Shou, where he expounded the Vinaya teachings according to circumstances. In the first year of Kaihuang, as the gates of the Dharma were broadly reopened, he returned to Caozhou. Intending to end his days among mountains and waters, he was about to head toward the seacoast, but the monastic and lay communities invited him to stay and would not allow him to gallop eastward. Kai was by nature quiet and vacant; three li north of the city at Mount Zuoqiu, he founded a monastery named Fayuan. High and prominent, flat and broad, it overlooked the city and settlements below. Those who gazed at it from afar generated the aspiration \[for awakening\] and all came to receive the Dharma. 'Not resting content with ease and being able to relocate' was praised by the ancients. Having long been fatigued by worldly dust, he was not without wanderings; he then entered the lands within the Pass to observe the transformation in the capital. Residing at Yanghua Monastery, he again promoted the monastic precepts. When the Renshou relic pagodas were established, he received an imperial decree to escort relics to Caozhou. Kai, considering that his first foundation had historical ties and wishing to repay this land, submitted a memorial requesting that the pagoda be erected and placed back at Fayuan. The Emperor did not deny it and granted his request. When he first arrived in the region of Cao, the palanquin was placed in the provincial seat, and divine omens widely manifested, all recorded in detail in a separate account. But as my learning is not far-reaching, it is difficult to know them all, so I record them in brief, trusting it will not be tedious. Different sightings occurred day by day, fully described as follows: At noon on the fourteenth day of the third month, half of the Buddha's body was seen, the face as white as jade. Above the Buddha's crown before the relic palanquin, yellow and red light arose. On the night of the twenty-ninth day, sweet dew fell, tasting sweeter than honey. Red light appeared and covered the city, and in a moment it streamed and shone, reaching the site of the pagoda. On the fifth day of the fourth month, the relics leaped upward, brilliant in pure white. At the hour of shen on that day, light and shadows suddenly appeared on the north side above the curtain, amidst which was white cloud-vapor, within which grew a tree resembling a green parasol tree; beneath it was a blue-green lion crouching westward. At the hour of mao on the sixth day, there were again light and shadows; within the cloud-vapor were seen three lotuses, and beneath twin trees on both flanks were images of the Buddha; multistoried pavilions and groves of trees emerged in succession; above were standing images of bodhisattvas. At the hour of chen, golden light was seen again, appearing and vanishing, gradually growing larger. At the hour of si, multistoried pavilions were seen again, with trees upon the pavilions whose leaves resembled pattra leaves; sacred monks stood beside them. At noon, the form of twin trees appeared again, with the Seven Buddhas lined up below. At the hour of shen, by the twin trees, one Buddha and two bodhisattva images were seen again, with three flowers supporting their feet; heavenly beings were also seen holding flowers in the air, along with yellow lions and the like. At the hour of hai, forms of the thousand Buddhas were seen behind the curtain, and yellow and white light issued from the relic chamber. On the seventh day of the fourth month, twin trees were seen again, along with a yellow sparrow, radiant clouds, lions, and other forms. At the hour of chen, the body of a garuḍa, flying dragons, groves of trees, and jewelled canopies were seen again, with two bodhisattvas and a yellow lion appearing beside them. At the hour of si, jewelled banners and groves of trees were seen again; beneath them were bodhisattvas, yellow-robed upāsakas, and a white lion crouching on a rock; there were also cloud-vapors, groves of trees, pavilions, and bodhisattvas. At noon, white cloud-vapors, jewelled banners, groves of trees, and blue-green lions were seen again. At the hour of shen, luxuriant twin trees appeared again, which in an instant turned into palaces and pavilions, with the Buddha seated on a flower pedestal, yellow and white in color. At the hour of hai, clouds arose from the northwest, rain moistened the earth to three inches, and the Six Heavens all appeared simultaneously above the clouds. On the eighth day of the fourth month, when the relics were about to be placed in the pagoda, at dawn heavenly white flowers rained down, fluttering in the air without falling. At the hour of mao, the jewelled canopies of the devas, bodhisattvas beside trees, and yellow lions were seen again. At the hour of chen, a great double-tiered canopy adorned with many jewels was seen again; seated below were a bodhisattva and a white lion crouching on a rock. Above the curtain, light, shadows, and cloud-vapor were seen again; within the vapor, golden light alternately expanded and contracted; below were lotuses, now opening, now closing. Heavenly flowers rained down again: the larger ones remained in the air, over a foot across; the smaller ones fell to the ground, resembling peach blossoms. At the hour of si, three devas, three lions, and a lotus pool were seen behind the curtain. At noon, when they were about to be lowered, twin trees and standing bodhisattvas were seen again. The relics suddenly divided into five grains, flowing and turning in radiant light. On the ninth day of the fourth month, after the ground was filled in and leveled, within the light and shadow on the board behind the curtain, patterns of stacked stones emerged; a large tree was seen again, beside which stood a blue-robed śramaṇa holding an incense burner. A rare fragrance was also perceived, intensely striking the nose. Kai reported everything to the throne. The Emperor was greatly pleased and ordered them to be depicted in paintings to circulate throughout the realm. Since the establishment of the Renshou pagodas, numbering more than a hundred from first to last, for superior responsiveness to signs none surpassed Kai. Later, he ended his days at his original monastery pursuing his usual vocation. > — English (machine translation) (machine translation) - [Previous: 26.85](https://indike.org/pramana/in.bauddha.taisho.2060.26.85) - [Next: 26.87](https://indike.org/pramana/in.bauddha.taisho.2060.26.87) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.2060.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.26.86) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.26.86](https://indike.org/pramana/in.bauddha.taisho.2060.26.86) · Pramāṇa