[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) › 26.92 # 續高僧傳 26.92 續高僧傳 26.92 - **Language:** Classical Chinese ### [26.92](https://indike.org/pramana/in.bauddha.taisho.2060.26.92) 釋淨辯。姓韋齊。州人。少涉儒門備聞丘索。孔墨莊老是所詢謀。忽厭浮假屏迹出家。經律具嘗薄通幽極。復纏名教避世山林。受習禪門息緣靜慮。開皇隆法入住京師。依止遠公住淨影寺。更學定境。又從遷尚受攝大乘。積歲研求遂終此業。曾與故友因事相乖。彼加言謗。辯終不雪。及委由問答曰。吾思其初結交也情欣若弦豈以後離復陳其失。時以此高之。後勅召送舍利於衡州岳寺。本號大明。即陳宣帝為思禪師之所立也。行達江陵。風浪重阻三日停浦。波猶未靜。又迫嚴程。憂遑無計。乃一心念佛。衝波直去。即蒙風止安流沿下。既入湘水泝流極難。又依前念舉帆利涉。不盈半月便達衡州。及至岳寺附水不堪。巡行山亭平正可搆。正當寺南而有伏石。辯乃執爐發願。必堪起塔願降祥感。便見岳頂。白雲從上而下。廣可一匹長四十里。至所迀基三轉旋迴。久久自歇。又感異香形如削沈。收獲數斤氣煙倍世。道俗稱慶。因即搆成。初此山僧顗禪師者。通鑒僧也。曾有一粒舍利。欲建大塔。在寺十年都無異相。及今送至乃揚瑞迹。黃白大小聚散不定。當下之日。衡山縣治顯明寺塔。放大光明遍照城邑。道俗同見。古老傳云。此寺立來三百餘年。但有善事必放光明。經今三度。將非帝王弘福思與眾同。感見之來誠有由矣。辯欣斯瑞迹。合集前後見聞之事。為感應傳一部十卷。後興禪定復請住之。大業末年終於此世。 > Śramaṇa Jingbian, surnamed Wei, was a man of Qizhou. In his youth he engaged with the Confucian teachings and learned thoroughly of the Qiu and Suo classics; Confucius, Mozi, Zhuangzi, and Laozi were what he consulted and deliberated on. Suddenly growing weary of the transient and illusory, he retired from worldly traces and went forth from home \[into the sangha\]. Having tasted fully of the scriptures and monastic discipline, he gained a subtle penetration of their deep reaches. Still entrapped by conventional teachings, he shunned the world for the mountain forests; there he received and practiced the gates of dhyāna, ceasing conditions and quieting thoughts. When the Dharma flourished under the Kaihuang era, he went into the capital. Taking refuge under Master \[Hui\]yuan, he dwelt at Jingying Monastery, further studying the meditative realms. He also received the Mahāyānasaṃgraha from Qianshang; after years of research and investigation, he at last mastered this discipline. He once fell out over some matter with an old friend, who added slanders and spoke against him; Jingbian never cleared his name. When pressed about the cause, he replied, 'I think back to when we first became friends: my affection was as harmonious as musical strings. How could I, upon our subsequent parting, again expose his faults?' At the time, people honored him for this. Later, an imperial decree summoned him to transport śarīra to Yue Temple in Hengzhou. Originally named Daming, it was built by Emperor Xuan of the Chen for Dhyāna Master \[Hui\]si. On the way, when he reached Jiangling, heavy wind and waves obstructed them, keeping them harbored for three days. The waves had not yet subsided, but an urgent schedule pressed him; in anxiety and without other recourse, he single-mindedly recollected the Buddha and steered straight into the waves. He was immediately favored with the wind dying down, and he traveled downstream on tranquil waters. Once he entered the Xiang River, sailing upstream was extremely difficult; relying again on his former recollection, he raised the sail and made an easy passage, reaching Hengzhou in less than half a month. When he reached Yue Temple, the site beside the water was inadequate; walking about the mountain pavilions, he found a level and upright spot fit for construction. Directly south of the temple there lay a sunken boulder. Holding an incense burner, Jingbian made a vow: 'If this place is truly fit to erect a stupa, may an auspicious resonance descend!' Thereupon, he saw white clouds descending from the mountain peak, about the width of a bolt of cloth and forty li in length. Reaching the site chosen for the foundation, they circled thrice, and after a long while dispersed of themselves. There was also an extraordinary fragrance, resembling shaved eaglewood; several pounds were collected, and its vapors were double that of the ordinary world. Clergy and laity celebrated together, and construction was completed accordingly. Earlier, a mountain monk named Dhyāna Master Sengyi—a monk of penetrating discernment—had held a grain of śarīra and wished to construct a great stupa; though he resided at the monastery for ten years, there were no unusual signs whatsoever. Now when these relics arrived, miraculous tokens were displayed: yellow and white, large and small, gathering and dispersing unpredictably. On the day the relics were enshrined, the stupa at Xianming Monastery, seat of Hengshan County, radiated a great beam of light, completely illuminating the town and suburbs. Clergy and laity witnessed it alike. The elders handed down a tradition saying, 'Since this monastery was founded more than three hundred years ago, whenever a virtuous event takes place, it invariably radiates light; down to the present, this has occurred three times.' Was this not because the monarch, in promoting blessings, wished to share them with the multitude, so that this resonant apparition truly had its cause? Delighted by these miraculous traces, Jingbian compiled the events he had witnessed and heard from first to last into a single work of ten fascicles titled Accounts of Spiritual Resonance. Later, when the Chan-ding Monastery was promoted, he was invited to dwell there. He met the end of his life in the closing years of the Daye era. > — English (machine translation) (machine translation) - [Previous: 26.91](https://indike.org/pramana/in.bauddha.taisho.2060.26.91) - [Next: 26.93](https://indike.org/pramana/in.bauddha.taisho.2060.26.93) - [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.26.92) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.26.92](https://indike.org/pramana/in.bauddha.taisho.2060.26.92) · Pramāṇa