Shi Daomi had the surname Zhou and was a native of Xiangzhou. He initially took refuge with the Tripiṭaka Master Yaśas, studying esoteric arts under him as his master. He also broadly studied the Mahāyāna in Ye, so that once his intellect was opened, his comprehension of the principles was extensive. In Western brahma linguistic expression, he followed in the footsteps of the illustrious predecessors; his extraordinary skills and superior talents were well known in the Northern Qi era. When the Sui dynasty arose and revived the Dharma, translation was prioritized, and an imperial decree summoned him to enter the capital and reside at Daxingshan Temple. Having completed the Path of teacher and disciple, he further promoted Sanskrit learning, adhering closely to the fundamental texts of the Dharma and giving careful attention to their transmission and preservation. When the Renshou pagodas were instituted and men of virtue and prestige were selected, an imperial decree soon summoned him to escort relics to Daxingguo Temple in Tongzhou. This temple was the place where Emperor Wen had been born; the site was originally the grounds of Prajñā Nunnery. On the thirteenth day of the sixth month in the seventh year of the Datong era of the Later Wei, the emperor had been born in this nunnery. At that time, a crimson light illuminated the room and overflowed beyond the doors, and a purple vapor filled the courtyard resembling towers and pavilions, its color dyeing people's garments. Those inside and outside were startled into silence. Because the weather was sweltering hot, a wet nurse approached and fanned him; the child became so cold that he almost died, incapacitated and unable to cry. There was a miraculous nun named Zhixian, a daughter of the Liu family of Puban in Hedong. She had taken pravrajyā in her youth and possessed pure moral conduct. Her upādhyāya once lost track of her, and fearing she had fallen into a well, found her in the Buddha hall, upright in seated meditation; she was seven years old at the time, and thereafter took dhyāna contemplation as her practice. When the emperor was born, she arrived without any summons and said to Taizu, 'The boy is protected by the heavenly Buddhas, so do not worry.' The nun then gave the emperor the name Nārāyaṇa, saying that he was like a vajra that could not be broken. She also said, 'This child’s place of origin is not of the ordinary sort, whereas a secular household is impure and mingled; I shall raise him myself.' Taizu then divided off a part of his residence to make it a temple, opened a small door on the inside, and entrusted the child to the nun, not daring even to inquire after his name. Later, the imperial mother came to hold him, but suddenly saw him transform into a dragon; she dropped him to the ground in terror. The nun said, 'Why did you recklessly touch my child? This will cause him to gain the empire late.' When he reached the age of seven, she told the emperor, 'You shall become exceedingly noble, arriving from the eastern land. The Buddhadharma will face destruction, but through you it will be revived.' Now this nun was calm and of few words, yet whenever she spoke of success or failure, good fortune or bad, it never failed to be verified. At first she raised the emperor in the nunnery, and only when he was thirteen did he return home. For over thirty years she scarcely stepped out of the gate. When the Northern Zhou destroyed the two teachings, the nun hid within the imperial house, wearing the monastic robes beneath her clothing, her moral conduct remaining unchanged. The emperor later indeed entered from the east of the mountains to become the Son of Heaven and revive the Buddhadharma, entirely as the nun had foretold. After ascending the throne, whenever he looked upon his ministers, he fondly recalled his ācārya, speaking of her continually. He also said, 'My rise is due to the Buddhadharma, and I am fond of eating hemp and beans; in a previous life I seem to have come from among the monks. Because of being in the nunnery in my youth, to this day I delight in hearing the sound of bells.' He then ordered the court historian Wang Shao to compose a biography for the nun. The forty-five prefectures through which he had passed while hidden as a dragon were all simultaneously ordered to construct Daxingguo Temples, and so Prajñā Nunnery was renamed as one of them. In the first year of the Renshou era, the emperor and the palace consorts simultaneously experienced a miraculous resonance of relics, which all emitted brilliant light; when tested upon an anvil with a hammer, they remained completely undamaged. They were then distributed among the prefectures and regions, and successively more than one hundred pagodas were erected. Under every pagoda, the miraculous nun was depicted, and many spiritual portents occurred. Thus the inscription read: 'In such-and-such year and month, the Bodhisattva Precept-holding Disciple of the Buddha, Emperor Jian of the Great Sui, respectfully addresses the disciples of all the Three Jewels of the ten directions and the three times: Having received the blessed protection of the Three Jewels to become the ruler and father of the common people, I desire to establish Bodhi together with the populace. Now, therefore, I distribute the relics for worship in the various prefectures, wishing to enable all universally to cultivate wholesome karma and together attain the wondrous fruit. Furthermore, for the sake of these disciples, throughout the unseen and manifest of the dharma realm, in the three paths and eight difficulties, we repent and perform circumambulation. We respectfully invite the ever-abiding Three Jewels of the ten directions, praying that you arouse compassion, accept the supplication of disciples such as us, descend to the bodhimanda, and bear witness to these disciples as we confess and repent on behalf of all sentient beings...' The text is voluminous and not recorded here. Because of his renown for comprehensive learning, Daomi was sent to this temple. When the pagoda was initially being interred, a radiant light filled the courtyard, yellow and white intermingled with streaks of red vapor, revolving brilliantly clear, and only disappearing after a long time. Clergy and laity, within and without, all witnessed it together. The temple had four gates, each with a stele erected before it. The halls, pagodas, corridors, and his birthplace were adorned with magnificence, shining through the cities and towns. At the end of the Renshou era, an imperial decree again sent him to Jin'an Temple on Mount Huanghu in Zhengzhou. Digging the foundation down to water, they discovered a golden statue about a foot high, of exceptional design. Just as the pagoda was being interred, wild birds flew in flocks, wheeling above the pagoda, dispersing only after the affair was concluded. Furthermore, three golden blossoms were seen soaring into the air for a long time before sinking down into the base. From within the foundation, a firefly-like luminescence was emitted, which subsequently grew broader and orbited the pagoda three times. The temple had originally been elevated and naturally lacked spring water; by the time they needed to fetch water below, overnight, five paces from the pagoda, a leaping spring gushed forth on its own, like an artesian well, extensively recorded by Wang Shao. When the Daye era began, following the court to Luoyang, a scripture translation hall was established within Shanglin Park, and he was engaged in translation there. He eventually died there; the various scriptures he produced are as recorded in the catalogue of the Fei clan.

26.49

Shi Zhiyin had the surname Li and was a native of Beizhou. He was a disciple of the Venerable Huayan Zang. From youth to adulthood, he revered and promoted the principles of the Way; whatever he received of wise comprehension, he never needed to ask twice. His spirit was exceptional and lofty, and he possessed an elegant penchant for pure detachment; when he occasionally spoke, his listeners forgot their fatigue. In the seventh year of the Kaihuang era, an imperial decree summoned bhadantas, and he entered the capital with Zang to reside at Daxingshan Temple. He was thoroughly versed in the Zhidu lun, the Abhidharmahṛdaya, and the Vajracchedikā-śāstra, illuminating their subtleties. By the sixteenth year, because his understanding was peerless and he was suited for continuing the transmission, an imperial decree appointed him as abbot of the doctrinal lecturing assembly to propagate the aforementioned texts at Jingzang Temple. When the Renshou era initiated meritorious deeds, an imperial decree sent relics to Faju Temple in Yizhou, which was a temple built by Xiu, Prince of Shu. When his moral presence reached Qiong and Shu, the work of converting and transforming flourished even more. They poured forth their gold and cowries, and the task was accomplished shortly. Later he was reverently dispatched to install a pagoda in Shenzhou. Heaven rained down extraordinary flowers, of which each person gathered half a ge; purple light was also emitted, transforming into the five colors. A blind person came to repent and suddenly gained sight in both eyes, casting aside his cane and returning home; those with paralysis and lameness were cured in like manner. When the relic was about to be entombed, heaven rained down silver flowers, and white lights were emitted multiple times. Just as it was being placed into the pagoda, five-colored clouds were evoked to descend and cover the reliquary casket, layered and round like an umbrella; six large birds circled among the clouds, all dispersing only after the closing was completed. Zhiyin reported these matters to the throne; the emperor was greatly pleased and consigned the account to the dynastic historians. He died in the capital.

26.50

Jātisenā dwelt in the kingdom of Magadha in Central India. His learning spanned the canonical collections, and he was universally versed in worldly arts and extraordinary skills. Suddenly, in his home country, a great earthquake tore open the ground, and the fissure was fathomless in its depth. Along the edge of the chasm, a stone stele was discovered. Its inscription read: 'In the eastern land of Cīnasthāna, the country is named the Great Sui, the city is named Daxing, and the king is named Jianyi ("Firm Will"). He establishes the Triratna and erects relic stūpas.' The ruler and ministers of that country were filled with joyful admiration at this auspicious omen and congratulated one another on such a rare event. Thereupon, more than fifty clerics and laymen were enlisted to seek out this spiritual sign. When they first set out, their farewell party was sent off from the royal palace. But the journey was long, and bandits plundered them; what was left was thoroughly stripped away, and only a few persons remained. Fleeing and concealing themselves, they arrived here, reaching the Renshou Palace in the second year of the Renshou era [602]. Calculating the time when the earth originally cracked open and the stele was found, it corresponded to the fourteenth year of the Kaihuang era [594] in this land. It had taken nine years of travel to finally reach the Eastern Land. They arrived just as the Son of Heaven, spiritually moved, had obtained relics and was erecting stūpas across the various prefectures. Celestial auspicious signs descended and earthly omens welled up, with several hundred spiritual marvels appearing in succession. The entire nation rejoiced, and the Buddha-Dharma flourished anew. The responsible officials memorialised the matter to the throne. The Emperor, seeing that the event matched the ancient traces of the Great Xia in the Eastern Efflorescence, praised his far-off journey and suspected that he was an attested sage. He had him ushered into the Hall of the Great Treasure, bent four of his own fingers, and looked around at his ministers, asking, 'Do you understand our meaning?' None of them knew. He then asked [Jāti]senā, 'Do you understand my meaning?' He answered, 'Does the dānapati suppose that this poor monk is a person of the fourth fruit? Truly, I am not.' The Emperor found him most extraordinary and lodged him in a separate guest mansion, bestowing magnificent and lavish provisions upon him. The cook kneaded flour with wine yeast intending to make leavened bread, but when the moment came, it did not rise; he then asked Senā about it. Senā replied, 'This is unfit to eat.' He then mixed it with water and boiled it, and it was no different from ordinary leavened bread. The Emperor asked, 'Now spiritual stūpas are being built throughout all the prefectures, yet Cao and Shan prefectures have especially many auspicious signs. Who has brought this about?' He answered, 'Shan Prefecture manifested a tree through Kṣitigarbha Bodhisattva; Cao Prefecture manifested luminous flowers through Ākāśagarbha.' He also asked, 'What do heavenly flowers look like?' He replied, 'They resemble thin mica. Sometimes they fly without falling to the ground; though they may fall to the ground, their radiance is extraordinarily wondrous.' The Emperor secretly had one box of fine mica and one box of the offered heavenly flowers presented to show to everyone, and none could tell them apart. He then directly asked Senā; Senā recognised the heavenly flowers and rejected the mica. When Empress Xian died, musical sounds arose in the empty air and rare fragrances were sensed. When the Emperor asked thoroughly about the reason, he answered, 'The Western Pure Land is named Amitābha. The Empress has been reborn there; hence the devas have come to welcome her rebirth.' The Emperor marvelled at his discerning insight and bestowed over two thousand bolts of silk and pongee upon him. He declined and would not accept them; when pressed, he distributed them across various fields of merit. This is seen in the Records of Resonances.

26.51

Śramaṇa Mingdan, whose secular surname was Shi, was a native of Ji in Weizhou. In his vinaya deportment and religious practices, he followed the footsteps of earlier sages. He was versed in the Daśabhūmika and the Bodhisattvabhūmi, expounding them according to the listeners' capacities, and his dissemination of the Mahāyānasaṃgraha was even more expansive. Later, he entered the capital and resided at Shengguang Monastery. He was gentle, sincere, and magnanimous, with a temperament free from harshness or impetuosity. An imperial decree summoned him to convey relics to the base of Shangfenglin Monastery in Xiangzhou. Decorated with carvings under the Liang dynasty, it had become bright and spacious at the beginning of the Sui. Lofty groves spanned the valleys and connected the courtyards; pines and bamboos cast mutual reflections, while springs and rocks murmured together. The towns and houses could be seen in the distance, isolated and tranquil; visitors would all forget to return. In the days before Emperor Wen ascended the throne, he visited to pay homage and made vows seeking broad protection. When he ascended the precious throne, remembering this past blessing, he regularly held grand offerings at the monastery year after year, and renamed it Daxingguo Monastery. When Mingdan arrived there to inter [the relics] in the stūpa foundation, they dug several feet into the ground in the eastern courtyard of the monastery and unearthed a lapis lazuli vial. Inside were eight relics, which aggregated and dispersed to show auspicious signs, their form and substance unfixed; sometimes appearing whole, sometimes in fragments, they manifested miraculous marvels. Thereupon, a stūpa was erected at the same site together with those brought on this occasion. Digging further down, they found a stone with an inscription saying: 'Thirty-six years after the Datong era, the transformation of the Renshou era shall commence.' Checking the Liang calendar, there was an era titled Datong; counting down to the present year, it matched almost exactly. Mingdan was filled with joyful wonder at this auspicious omen and submitted a memorial to inform the throne. The monastery possessed a golden statue sixteen feet tall, with a round, full face and all the marks and characteristics complete, standing within the hall; no birds dared to tread upon it. A stele was erected in front of the courtyard, with text by Yu Xin and calligraphy by Xiao Yun, acclaimed by contemporaries as without peer. Mingdan observed these fine traditions and continuously lectured and taught, ending his life at this monastery.

26.52

Śramaṇa Mingcan, whose secular surname was Wei, was a native of Yishui in Juzhou. At age ten, he underwent pravrajyā, and at twenty, he received full ordination. Along the way, he read widely and became fully versed in the sūtras and histories. Endowed with a mild and gentle nature, he never displayed anger. Before three summer retreats had passed, he frequently expounded the Chengshi lun and the Nirvāṇa Sūtra. When encountering the proscription of the teachings, he withdrew into seclusion to avoid the worldly realm among forests and marshes, relying again on his former studies to deeply investigate the profoundest subtleties. When Emperor Xuan of the Northern Zhou first established the Zhihu Monastery, Huiyuan led his companions up to it; Can then turned to him, taking refuge as his disciple in various doctrinal traditions, and before long attained deep comprehension. He then expounded them to the world. His lecturing disciples numbered in the hundreds, and his mental calculations were clear and luminous; revealing what was hidden and resolving doubts, he was skilled at handling difficult questions. His refined reflections welled up vigorously without ever subsiding. In addition, people were happily moved upon hearing of or seeing the blessings and virtue that covered him. An imperial decree summoned him into the capital to reside at Daxingshan Monastery. In the first year of the Renshou era [601], he was summoned to convey relics to Qixia Monastery in Jiangzhou, which is present-day Sheshan Monastery. Its foundation's spiritual marvels are detailed in earlier biographies. Can's mind was set on transmitting the Dharma, and he searched for it wherever he went. Thereupon, south of the Yangtze, he obtained over one hundred fascicles of sūtras, all of which had been omitted in earlier catalogues or were missing texts. Wherever he obtained these beneficial works, he had them copied everywhere. In his later years, he resided at Dazhanting Monastery, making the propagation of the Dharma his primary duty. In the pleasant seasons of spring and autumn, he frequently went to Lantian to climb mountains and overlook the waters, delighting in having found his true nature. He died in the early Tang.

26.53

Śramaṇa Huizhong, whose secular surname was Guo, was a native of Yongzhou. Resolute in will and imposing in presence, he was undaunted by demonic hindrances. In groves or abodes where ghosts and spirits were said to reside, there were none he did not subdue wherever he went. Purely observing the foundation of the precepts, he possessed a clear understanding of the Mahāyānasaṃgraha; treading among renowned doctrines, he was exceptionally aloof and beyond the ordinary. Residing at Daxingshan Monastery, he commanded the crucial essentials of administration, receiving honour and recognition. His discourses and statements were articulate, and his transcriptions and dispatches followed proper standards. When the Renshou stūpas were established, an imperial decree summoned him to convey relics to Daiyue Monastery on Mount Tai. When he first arrived, light radiated forth, and continuously flowed and shone until the relics entered the stūpa. Three streams of white vapor flowed down from the mountain peak to the foundation site. The gates of the Mountain God's shrine opened on their own without cause, happening three times in this manner; those who understood considered it to be the spiritual deities taking refuge and paying homage. In the fourth year [604], when stūpas were constructed, he was sent again to convey relics to Chanjil Monastery in Longzhou. When he first arrived and a vegetarian feast was held, a wild deer suddenly came down from the southern mountain, crossed the Jialing River, and went straight to the stūpa site. When people stroked it with their hands, it naturally snuggled close; only after the enshrinement was completed did the deer depart. At night, a great light beamed above the Buddha hall, with flames several zhang high flowing and gathering in azure and red, seen by the multitude together. On the third day, the stūpa pole was erected, and the whole prefecture joyfully made donations. Purple clouds covered the stūpa, and golden and silver flowers rained throughout the city; those collected by people were engraved with five colours. Five relics were also obtained atop heavenly flowers, floating, rotating, uniting, and dispersing as one wished. Xiufan Monastery within the prefecture had earlier built a stūpa for Emperor Wen and had a portion of relics which they wished to place in the foundation on the same day as the present stūpa. That night, both stūpas emitted radiance simultaneously, brightly illuminating both the hidden and manifest realms until dawn before fading. The people who witnessed this auspicious sign together were numbered in the thousands. On the morning of the internment, silver flowers rained down again, transforming in multiple ways. Huizhong returned to the capital, reformed his former practices, and devoted himself exclusively to meditation and repentance. Through the twelve periods of the day and night, he paid homage to the fifty-three Buddhas; at other times, he sat cross-legged in right mindfulness, fulfilling his religious path to the end of his life.

26.54

Śramaṇa Baoji, whose secular surname was Zhu, was a native of Tiao in Jizhou. Cutting off the net of affection, he took seeking the Way as his duty. Wandering without fixed abode, he kept no permanent residence. When the Northern Qi fell and the Dharma was destroyed, he went into hiding on Mount Tai, moving back and forth between Lu and Yan for several years. In the fourteenth year of the Kaihuang era [594], when Emperor Gaozu of the Sui toured the east, Baoji awaited the imperial carriage to request an audience. Upon meeting him, the Emperor was immediately pleased and issued an imperial decree ordering him into the capital to reside at Shengguang Monastery, where he lectured on the Dazhidulun and the Mahāyānasaṃgraha. His disposition was vast and open, bearing no grudges. Once, when a secret slander reached his ears, he took off his robes, gave them to the slanderer, and said: 'You see my faults; you are truly my teacher and friend.' In the first year of the Renshou era [601], an imperial decree commanded him to convey relics to Sijue Monastery on Mount Hua, which had been founded by the Left Vice Director of the Department of State Affairs, Yang Su. On the morning of the initial enshrinement, clouds gathered on all four sides and snow covered the mountains and towns, the heavens and earth so overcast and dark that nothing could be seen close before one's eyes. When midday arrived, the sky suddenly turned clear and the sun shone brightly. Five-coloured clouds appeared above the stūpa foundation, five zhang above the ground, round as a wheeled canopy. Those who saw it from afar beheld a brilliant vermilion light atop the canopy, surging directly upward in a circle to connect with the far reaches of the sky. When the covering of the foundation was completed, the clouds closed and the light withdrew, returning to how it had been at dawn. Baoji later died in the capital.

26.55

Śramaṇa Daoduan was a native of Luzhou. He underwent pravrajyā and received full ordination, studying and examining the Vinayapiṭaka. In distinguishing between serious and minor offences, exemptions and prohibitions, and in establishing the fundamental guidelines, he was truly a master of the school. Later, he entered the capital and resided at Renfa Monastery, lecturing on and elucidating the Vinaya with unceasing mental vigor. His talent and conduct were outstanding, admired by later scholars. Moreover, he took an interest in regional dialects and Indic script and texts, leafing through palm leaves and understanding them thoroughly, grasping their profound significance. Diligently safeguarding the Dharma, he was meritorious in organizing and guiding others. In the middle of the Renshou era, an imperial decree commanded him to convey relics to Fanjing Monastery in his native prefecture. When he first entered the prefectural borders, the mountains were numerous and water was lacking. Suddenly, a miraculous spring welled up at the summit, and those who flowed there were not few; of old and chronic ailments, none failed to be cured upon drinking it. There was another spring which, if a sick person drank from it, immediately brought recovery; but if one swallowed wine or meat, the illness would violently recur, whereas if one carefully kept the precepts, it would be eliminated forever and health restored. Daoduan memorialised this matter to the throne and later returned to the capital monastery. Constantly delighting in grand exposition, he died at this monastery.

26.56

Śramaṇa Daocan was a native of Hengzhou. His intellectual learning was divine; he probed deeply into the Mahāyānasaṃgraha, the Avataṃsaka, and the Daśabhūmika, comprehending the deep, hidden meanings and grasping their essential points. His will favoured seclusion and tranquility, not pursuing luxury, valuing righteousness and disdaining wealth from youth to old age. Later, he entered the imperial capital and resided at Shengguang Monastery, seeking the Way and looking for virtuous teachers, wandering restlessly without settling. When the Renshou stūpas were built, an imperial decree summoned him to convey relics to Bianxing Monastery in Xuzhou. When he first arrived at the stūpa monastery, the Buddha statue in the hall, which had never displayed spiritual marvels before, suddenly emitted a great light that brightly illuminated the courtyard and buildings. The relics leaped up to the surface of the golden vial and emitted radiance, revolving around the vial. As the weather was sweltering, just as they were about to enter the stūpa, clouds were moved to shield the sun, dispersing only after the enshrinement was completed. Furthermore, they constructed a pond beside the stūpa to make offerings, and thereby discovered an ancient well; its water was deep, clear, soft, and sweet. The whole prefecture drew water entirely from this well, yet it never dried up or grew turbid, and none failed to sigh in admiration. Daocan's end was later unknown.

26.57

Śramaṇa Mingfen was a native of Xiangzhou, the gifted disciple of the Northern Qi Tripiṭaka master Yaśas. He thoroughly understood local customs and had a refined grasp of the Indic language; in conveying the profound meaning, he was an indispensable spokesperson. During the translations of the Kaihuang era, an imperial decree summoned him, ordering him to transmit scriptural texts together with Indian monks. However, his mind was devoted to examining errors and he preferred living in quiet seclusion. Reciting and relishing the Daśabhūmika, he always cited evidence in his speech; his queries and discussions were clear and ingenious, his resolution of obscurities rarely rivalled. During the Renshou era, an imperial decree ordered him to erect a stūpa at Shiku Monastery in Cizhou, which had been founded by Emperor Wenxuan of the Northern Qi. Behind the statue in the great grotto was Emperor Wenxuan's tomb, whose carvings astounded both humans and spirits. As Mingfen led the procession with the relics about thirty li from the prefecture, white clouds rose thickly, extending continuously from the monastery to the carriage. Brightly spanning the sky, celestial immortals flew back and forth within them, dispersing only at the end of the day. The next morning toward dawn, white clouds again extended long to welcome them, with celestial immortals within the clouds just as the day before. The multitudes witnessed this together, gazing up in indescribable wonder. Those who understood thought: 'Does Shiku Monastery adjoin Mount Gushan so closely that the immortals and sages of the Bamboo Grove resonate in response?' When they arrived at the mountain stūpa, there was a spring on the eastern side; all sentient beings who drank from it were cured of disease. Mingfen later died at Daxingshan Monastery. The various sūtras he worked on are recorded in Fei's catalogue.

26.58

Śramaṇa Senggai was a native of Hengzhou. He once travelled to Taiyuan, where he listened exclusively to the Mahāparinirvāṇa Sūtra. Later he went to Luoyang, where he resumed his previous occupation. Gai heard that the sūtra teaches mindfulness and wisdom, taking the gathering of thoughts as paramount; he thereupon abandoned the pursuit of listening and focused on the practice of samādhi. After cultivating his thoughts for a long time, the faults of his mind became increasingly apparent to him, so he completed this training. Later he entered the capital, inquiring everywhere after companions in dhyāna. He resided at Daxingshan Monastery, lowering his screen and holding back his feet, not engaging in worldly talk; narrow-minded and heterodox teachings never even touched his lips. His speech was pure and lofty, and few did not esteem him.

In the second year of Renshou, he received an imperial decree to escort relics to Cangzhou. In the fourth year, another imperial decree ordered him to escort [relics] to Faxiang Monastery in Zhezhou. When he first made the stone casket, it was originally of a plain blue-green colour. Once it was polished and prepared, it transformed into radiant brocade, its patterns and colours spreading forth. Furthermore, the form of a monk was seen, but only half his body; when they went to look at dawn, the monk had transformed into a Buddha, his radiant flames and divine appearance all clearly visible. Three characters also appeared, reading: "Son of the King of Men." Before the Buddha, the form of a rooster also appeared, its comb and tail fully rounded; or there appeared many forms of immortal phoenixes and heavenly beings. Most of the people of Nanxiang County made their living by butchering and hunting; because of these auspicious omens, they brought forth the [bodhi] mind, received the precepts, and severed [their occupations] forever. Later, on another day, a woodcutter saw an oak tree to the south of Faxiang Monastery that had produced an extraordinary fruit, only about a hundred pieces. Its colour was bright red, like a lotus about to blossom. He picked two pieces and brought them as offerings to the pagoda. Officials and commoners, clerics and laypeople—more than a thousand people—went together to pick them; their taste was like grapes. They presented a memorial along with the fruit, and the Emperor marveled at the auspicious omen.

Gai later resided at Chanding Monastery. At the beginning of the Tang, he passed away at an age of over ninety.

26.59

Śramaṇa Tanhai was a native of Jiangdu. In his youth, he studied the Tattvasiddhi-śāstra along with various sūtras and treatises. He held the Mahāparinirvāṇa Sūtra and the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra within his heart and mind. Although he was sometimes lacking in preaching the way, he was renowned for his wisdom and understanding. Whenever he went to Dharma assemblies, he frequently presented arguments and decisions, citing textual passages and principles such that scholars dreaded him. He always read sūtras so copious they filled boxes and hampers; he annotated hidden and obscure points, questioning the elders, all of whom paid respect to his refined treasury [of knowledge] and conversely had their own aspirations opened by him. Hai would then deliberate for them, resolving questions and clearing obstacles. Traveling through the regions to the left and right of the Yangtze for many years, his spread reputation was never falsified, and he truly gathered high esteem.

Formerly, when Emperor Yang was the Prince of Jin, he constructed monasteries in the capital and searched widely across all quarters; he invited Hai to come and reside [there]. The President of the Palace Secretariat, Xiao Cong, together with his entire household of brothers, traced and sought doctrinal learning; bowing with respect, they took refuge from their hearts and honoured him as their family monk. Accompanied by the young and old of the household, he constantly stayed within the residence. Morning and evening were joyous as they discussed correct principles purely for their awakening.

At the end of the Renshou era, an imperial decree ordered him to escort relics to Huangu Mountain and Shangu Monastery in Xizhou. An ancient tradition says: "In the past, there was a man of Qi named Guo Zhibian who frequently roamed the south of Huangu Mountain. The worldly esteemed him, and so it was named after him." This monastery was founded by Emperor Gaodi of the Southern Qi. Forested cliffs reflected one another, and pines and bamboos grew intermingled. Facing the Huan Stream in front and backed by precipitous ridges to the north, with the river winding around, it was truly a pure and scenic place. Hai toured this land and subsequently constructed a pagoda there. Originally, in the first month, at the place where the foundation was planned, golden light of about the thickness of a thread was repeatedly emitted; it ceased only after more than ten days. The relics arrived just in time to lay the foundation immediately; though not planned beforehand, it was as if they matched in perfect accord, and all rejoiced greatly. Furthermore, when he first arrived at the administrative seat, the weather had been extremely parched and sunny, so that people and creatures were scorched and thirsty; during the night a heavy rain fell, soaking high and low alike, and there was none who was not blessed. A red light was also emitted, flowing and shining like fire. After circumambulating for seven nights, a great light was emitted again, covering the mountains. More than five thousand people all received this auspicious omen; the repentance of sins and cultivation of merits were beyond description. Later he continued his former occupation until the end of the Sui dynasty. Afterwards he resided at Hongshan Monastery and died of illness at the age of eighty-three, at the beginning of the Wude era.

26.60

Śramaṇa Daogui was a native of Bingzhou. Taking the Avataṃsaka Sūtra as his vocation, he was capable in words and principles, and broad and elegant in temperament. Moreover, regarding the profound meaning of the sūtra, he frequently brought forth brilliance, earning renown at that time. In addition, living in seclusion, he gave free rein to his aspirations without becoming involved in worldly vexations; he never cast his eyes upon marketplaces or actors. As for fame, profit, rank, and lowliness, he naturally cut off speech concerning them; he was a pure and genuine gentleman who maintained simplicity with refined integrity. In his later years, he was in the capital, residing at Suifa Monastery, embracing his virtue and quietly guarding his body and mind.

At the beginning of the construction of the pagodas, an imperial decree was issued inquiring [after monks] and commanded him to escort relics to Huitong Monastery in Dezhou. On the day he reached the administrative seat, a red light was emitted, of the size of a large jar; after a long while it finally ceased. There was a woman who had suffered from lameness for many years; hearing that the relics had arrived, she was carried to the pagoda site and made a painful, sincere vow, begging to be granted the ability to walk with a staff. In accordance with her words, she was immediately cured and ran swiftly home. When the pagoda was about to be enclosed, suddenly twelve large birds appeared, whose shapes and appearances were rare in the world, their names unknown; flying in orderly ranks, they circled in the sky directly above the pagoda, leaving only after the pagoda had been sealed. Gui later maintained his vocation in the capital; his end is unknown.

26.61

Śramaṇa Sengshun was a native of Beizhou. He studied the Mahāparinirvāṇa Sūtra, examining texts and commentaries with meticulous scrutiny; resolute in his endeavors, he could endure hardships. He always rejoiced in propagating the Dharma within prisons. Having no cause to be detained, he falsely confessed to shield the innocent; once the documents took effect, he conveniently cleared the other person. Casting himself into fetters, his feelings and aspirations were joyful and at ease. The prison warden took pity on his distress and wished to release him; [Shun] then took out sūtras and commentaries, spread them out, and read them carefully, expounding the Dharma and converting the prisoners beside him. Since the matter originally had no trace of reality, he was again granted release. On the day he left prison, he still regretted that it was too early. Someone asked him the reason, and he replied: "I have heard that the holy ones transformed beings in hell. Although I cannot match them, I may still engage in this humble path."

When the Dharma flourished in the Kaihuang era, he walked with a staff into the passes, seeking sūtras and treatises, and resided at Xuanfa Monastery. Later, when pagodas were constructed, an imperial decree summoned him to escort relics to Songzhou. When he first arrived at Songcheng, an old well in the market had long been salty and bitter, and the water was red; no one dared taste it. When the relics arrived, its colour suddenly turned white and its taste became sweet like honey. When he reached the place where the pagoda was being constructed, it first emitted a red light and then emitted a white light, illuminating the entire monastery. On the seventh day, at the hour of the Dragon (7:00–9:00 AM), the sky rained white flowers like snow that did not fall, fluttering and filling the sky. When the pagoda was being enclosed, nine white cranes flew and soared above the pagoda; only after the casket was lowered did they fly to the north.

Shun later returned to the capital, roaming and pursuing his vocation. At the beginning of the Tang dynasty, he wandered and dwelt between the mountains and the world. As his years grew late, he wished to settle his mind at the end; traveling to Mount Li on the south foot of the Ba River, he encountered an ancient monastery whose grottoes had collapsed, with statues lying scattered about. He immediately stayed to restore it; seeing that there were previous overseers, he submitted a memorial requesting the special permission of Emperor Gaozu, and thus was able to settle and restore it. This is the present Jinliang Monastery. The Vice Director of the Right, Xiao Yu, served as the great dāna-pati; all the provisions for meritorious deeds were supplied from the State of Song. The assembly of monks was abundant and orderly. Shun later passed away at his residing monastery, at the age of over eighty.

26.62

Śramaṇa Faxian was a native of Fufeng in Yongzhou; his surname was Ning. In his life, his aspiration took dhyāna tranquility as its primary aim; by nature he never involved himself with written words, paper, or brushes. Silent and of few desires, he was not entangled by worldly cares. His teacher, Fakai, had dhyāna attainments that were profound and secret, almost unfathomable. At the end of the Northern Wei, [Fakai] resided at Jingzhaowang Monastery, rivaling Dhyāna Master Shi in both court and country; furthermore, because of his simplicity, purity, and plainness, the noble and eminent leaned toward him. Xian encountered this brilliant master and served him for many years, passing on and practicing his master’s tradition, inheriting quite a bit of his subtle lineage. He resided at Riyan Monastery.

In the final years of the Renshou era, a pagoda was to be established in Longzhou, and an imperial decree ordered him to escort [relics]. Xian set out from the imperial capital, escorting the palanquin to Yaowang Monastery there. However, the monastery was more than ten li from the prefectural seat; it was narrow, cramped, and inclined, entirely lacking an imposing appearance. Thus it was moved closer to the prefectural seat, beneath the Sanwang Mountain to the north; backing against the cliff and overlooking the water, it was lofty, scenic, wide, and spacious. There they constructed a great pagoda. It emitted a great light, which the entire commandery observed together, rejoicing in the eradication of their sins. Xian, taking advantage of what benefited them, benefited them accordingly, preaching the essentials of the Dharma at length and overturning their worries of mind. At this one gathering, glorious praise rose into an uproar.

In his later years, he returned to the capital, gathering disciples to carry on their vocation. At the beginning of each year, those who received full ordination were numerous; Xian revealed the conditions of the precepts for them, energetically conducting the altar repentances, gathering the pure assembly and bestowing it upon them. When he died later, he was nearly eighty.

26.63

Śramaṇa Sengshi was a native of Qingzhou. Bearing his book cases to inquire after the Way, he made no distinction between easy and perilous paths; looking at his travels, they roughly spanned the cardinal mountains. His heroic spirit was such that its sharp edge was hard to withstand; at that time, the Daśabhūmika-śāstra was his strength, and he especially loved eloquence, possessing abundant words and layered refutations, his name renowned across Qi and Lu. In the Kaihuang era, he entered the capital and resided at Xingshan Monastery; continually attending lecture assemblies, he was sure to engage in debate and adjudication.

In the Renshou era, an imperial decree summoned him to escort relics to Hongzang Monastery in Laizhou. In the fourth year, another decree ordered him to escort [relics] to Maosheng Monastery in Mizhou. On the journey, he reached Qingzhou and stayed at Daozang Monastery. At night, a red light was emitted; it came out from his room and pointed straight southeast. That night, within the city of Mizhou, light was also seen coming from the northwest, resembling torches with clustered flames that were not just one; circling inside and outside the city, it was as clear and bright as the sun, and everyone who had eyes saw it together. Only later, when they investigated the matter, did they realize it was a prior announcement. When he arrived at the administrative seat, light was emitted for two nights, encircling the city as clearly and brightly as before, without difference. When Shi lifted the vase intending to show it to the great assembly, it suddenly disappeared. Later, when they reached the monastery pagoda, a great light was emitted again, illuminating the entire monastery. On the first day of circumambulation, as they struck the pole to teach and convert, two relics appeared within the vase. When the stone casket was made, it suddenly transformed into gold, of the size of jujubes and beans, intermingled at the bottom of the casket; the remaining parts all transformed into blue lapis lazuli. They accordingly drew pictures and submitted a memorial, and the Emperor was greatly pleased. Later he returned to the capital, and soon after, he passed away.

26.64

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.

26.65

Śramaṇa Huidan was a native of Yongzhou. In his studies he thoroughly investigated the Nirvāṇa [Sūtra] and mastered the Mahāyānasaṃgraha. Whenever he mounted the lecturer’s seat, his reputation was celebrated in the capital. He was a disciple of the Dharma Master Tanyan. He resided at Yanxing Temple. During the Renshou era, an imperial decree summoned him to erect a pagoda at Tianzhu Temple in Hangzhou, situated on Lingyin Mountain, where towering rocks and craggy forests indeed invited immortals and sages. When the pagoda foundation was first constructed, numerous underground boulders were encountered. Digging into one spot, they unearthed an ancient stone reliquary whose borders receded into an unfathomable depth. Therefore, the newly made [relic casket] was deposited inside the ancient reliquary; their dimensions matched harmoniously as if by an ancient covenant. Dan returned to his home temple and lectured as usual; though not exceedingly exceptional, he was of the capable class. In the early years of the Zhenguan era, he passed away at his home temple at the age of over seventy. Approaching his end, his words were clear and his talk tranquil, his countenance unchanged. Turning to his Dharma-kinsmen, he earnestly entrusted them with the maintenance [of the temple]. Saying farewell to all, he peacefully passed away.

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續高僧傳 — 道宣, Classical Chinese