續高僧傳 26.64

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.