[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) › [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064) › 6.36 # 神僧傳 6.36 神僧傳 6.36 - **Language:** Classical Chinese ### [6.36](https://indike.org/pramana/in.bauddha.taisho.2064.6.36) 釋窺基。字洪道。姓尉遲氏。京兆長安人也。初基之生母裴氏。夢掌月輪吞之。寤而有孕。及乎盈月彌。與群兒弗類。數方誦習神晤精爽。至年十七遂預緇林。及乎入法奉勅為奘弟子。始住廣福寺。尋奉勅選聰慧頴脫者。入大慈恩寺躬事奘師學諸佛法。後遊五臺山登太行。至西河古佛宇中宿。夢身在半山巖下有無量人唱苦聲。冥昧之間初不忍聞。徒步陟彼層峯。皆琉璃色。盡見諸國土仰望一城。城中有聲曰。住住咄。基公未合到此。斯須二天童自城出。問曰。汝見山下罪苦眾生否。答曰。我聞聲而不見形。童子遂投與一劍曰。剖腹當見矣。基自剖之。腹開有光兩道暉映山下。見無數人受苦。時童子入城持紙二及筆投捧而去。基極驚異。明日於寺中得彌勒上生經。以為彌勒化現。欲開廣之。遂援毫而授。筆端舍利累累而下。甞造玉文殊像及金寫大般若經。皆獲瑞應。初宣律師以弘律感天厨供饌。每薄基三車之玩不甚為禮。基甞訪宣。其日過午。而天饌不至。及基辭去天神乃降。宣責以後時。天神曰。適見大乘菩薩在此。翊衛嚴甚。故無自而入。宣聞之大驚。於是遐邇增敬焉。先是奘公親搜西域戒賢瑜伽師地論惟識宗。而師盡領其妙。世謂之慈恩教。以永淳元年十一月十三日卒于慈恩寺翻經院。春秋五十一。 > Shi Kuiji, styled Hongdao, was of the Yuchi clan and a native of Chang'an in Jingzhao. Earlier, before Kuiji was born, his mother, Lady Pei, dreamt that she held the moon's disc in her palm and swallowed it; when she awoke, she was pregnant. When the full term was completed \[and he was born\], he was unlike ordinary children. When he was just a few years old and reciting texts in his studies, his divine comprehension was sharp and lucid. At the age of seventeen, he joined the monastic ranks. When he entered the Dharma, an imperial decree appointed him a disciple of Xuanzang. He first resided at Guangfu Monastery. Soon, an imperial decree ordered the selection of those of outstanding intelligence to enter Dacien Monastery to personally attend upon Master Xuanzang and study the various Buddha-dharmas. Later, he traveled to Mount Wutai and climbed the Taihang mountains. Reaching an ancient Buddhist temple in Xihe, he stayed the night. He dreamt that he was halfway up a mountain below a cliff, where immeasurable people were crying out in suffering. In the darkness, he could not bear to listen. Walking on foot, he ascended those tiered peaks, which were entirely of the color of lapis lazuli; he could see all lands, and looking up, saw a city. Within the city a voice said, 'Halt! Halt! Kuiji is not yet meant to arrive here.' In a moment, two heavenly youths came out from the city and asked, 'Do you see the sinful and suffering sentient beings below the mountain?' He replied, 'I hear their cries but do not see their forms.' The youths then threw a sword to him, saying, 'Cut open your abdomen, and you will see.' Kuiji cut himself open; when his belly opened, two beams of light shone down upon the foot of the mountain, and he saw countless people undergoing suffering. Then the youths entered the city, brought out two scrolls of paper and a brush, threw them to him, and left. Kuiji was extremely astonished. The next day, he found the Mile shangsheng jing (Sūtra on Maitreya's Ascent) in the monastery, and considered it a manifestation of Maitreya. Wishing to comment upon and expound it, he took up the brush and dictated; sarīra fell in clusters from the tip of his brush. He once commissioned a jade image of Mañjuśrī and transcribed the Great Prajñāpāramitā-sūtra in gold, both receiving auspicious signs. Previously, Vinaya Master Daoxuan, through propagating the Vinaya, had moved the heavenly kitchens to offer him food; he always looked down on Kuiji's habit of traveling with three carts and did not treat him with much courtesy. Kuiji once visited Daoxuan. That day, midday passed, yet the heavenly food did not arrive. Only after Kuiji took his leave and departed did the heavenly gods descend. Daoxuan rebuked them for being late. The heavenly gods said, 'Just now we saw a Mahāyāna bodhisattva here, with an escort so strict and solemn that we had no way to enter.' Daoxuan was greatly astonished to hear this, and thereupon respect for Kuiji grew both near and far. Prior to this, Master Xuanzang had personally sought out Śīlabhadra's Yogācārabhūmi-śāstra and the Vijñaptimātratā school in the Western Regions, and the Master grasped all of their subtleties. The world calls this the Ci'en teaching. On the thirteenth day of the eleventh month in the first year of the Yongchun era, he died in the Translation Courtyard of Ci'en Monastery at the age of fifty-one. > — English (machine translation) (machine translation) - [Previous: 6.35](https://indike.org/pramana/in.bauddha.taisho.2064.6.35) - [Next: 6.37](https://indike.org/pramana/in.bauddha.taisho.2064.6.37) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2064.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2064~en-mt.6.36) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.12.48) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2064.6.36](https://indike.org/pramana/in.bauddha.taisho.2064.6.36) · Pramāṇa