大方廣佛華嚴經隨疏演義鈔 15.20

15.20

疏「志徹清涼感通玄悟」者，此有二人：一劉謙之、二靈辯法師。初中，傳云「北齊太和年中，第三王子於清涼山求文殊師利菩薩，燒身供養。其王子下有閹官劉謙之，自歎形餘，又覩王子焚軀之事，乃奏乞入山修道。既諧所欲，遂齎此經一部，晝夜精勤禮懺讀誦，心祈妙德以希冥祐，絕粒飲水垂三七日，形氣雖微而丹懇彌著。忽感髭鬢盡生，復丈夫相，神彩通悟，洞曉幽旨。覃思精修，爰造斯經之論，始終綸綜凡六百卷。遂以奏聞。高祖敬信有倍常日，華嚴一教於斯轉盛。」言「靈辯法師」者，傳云「後魏沙門靈辯，太原晉陽人。宿殖勝善，常讀大乘。及見《華嚴》，偏加鑽仰，乃頂戴此經入清涼山寺，求文殊師利潛護。凡歷一歲，足破血流、肉盡骨穿。忽聞空中謂之曰：『汝止汝止。但思惟此經。』於是披卷，豁然玄悟。後熙平元年歲次大梁正月內，於清涼寺敬造《華嚴論》，演義釋文一百卷，窮微洞奧。至二年初，徙居懸甕山嵩巖寺造畢。」餘具如傳。若准論序，但云在懸甕感通。今據傳文，故亦清涼感通玄悟也。

Regarding the commentary's "Aspirations penetrated Qingliang, inspirationally reaching profound awakening": this concerns two people: the first is Liu Qianzhi, and the second is Dharma Master Lingbian. In the first case, the biography states: "During the Taihe era of Northern Qi, the third prince sought Bodhisattva Mañjuśrī at Qingliangshan and made an offering by burning his own body. Under that prince was a eunuch named Liu Qianzhi, who lamented his bodily deficiency, and having also witnessed the prince burning his body, submitted a memorial requesting permission to enter the mountains to practice the Path. Having obtained his wish, he then took along a copy of this sūtra, diligently bowing in repentance and reading and reciting it day and night, in his heart praying to the Wondrous Virtue (Mañjuśrī) in hopes of unseen assistance, abstaining from grains and drinking only water for nearly three weeks (twenty-one days). Although his physical energy was slight, his sincere devotion grew increasingly prominent. Suddenly, in miraculous response, his beard and sideburns grew completely, restoring the appearance of a man; his spirit and intellect were penetratingly awakened, and he deeply understood the profound import. Meditating deeply and practicing diligently, he thereupon composed a commentary on this sūtra, totaling six hundred fascicles from beginning to end. He then presented it in a memorial to the throne. Emperor Gaozu's reverence and faith were redoubled beyond ordinary days, and the single teaching of the Avataṃsaka flourished all the more from this." As for "Dharma Master Lingbian": the biography states: "The Later Wei monk Lingbian was a native of Jinyang in Taiyuan. Having planted superior good in past lives, he constantly read the Mahāyāna. When he saw the Avataṃsaka, he especially delved into and revered it; he then carried this sūtra on his head and entered a monastery at Qingliangshan, seeking the hidden protection of Mañjuśrī. Passing through an entire year, his feet split and flowed with blood, his flesh was worn away and his bones exposed. Suddenly he heard a voice in the sky say to him: 'Cease, cease! Just contemplate this sūtra.' Thereupon he opened the scrolls, and was suddenly and profoundly awakened. Later, in the first month of the year Daliang, the first year of the Xiping era, he reverently composed the Commentary on the Avataṃsaka at Qingliang Monastery, expounding the meaning and explaining the text in one hundred fascicles, plumbing the subtle and penetrating the profound. By the beginning of the second year, he moved to Songyan Monastery on Mount Xuanyong and finished composing it." The rest is detailed in full in the biography. If judged according to the preface of the treatise, it only says that his inspirational response took place at Xuanyong. Now, based on the text of the biography, it was also at Qingliang that he inspirationally reached profound awakening.