[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) › 11.18 # 續高僧傳 11.18 續高僧傳 11.18 - **Language:** Classical Chinese ### [11.18](https://indike.org/pramana/in.bauddha.taisho.2060.11.18) 釋辯義。姓馬氏。貝州清河人也。少出家。沈靜寡世事。志懷恢厚善與人交久而篤敬。言無勃怒滔然遠量。初歸猷論師。學雜心貫通文義。年始登冠便就講說。據法傳道疑難縱橫。隨問分析曾無遺緒。有沙門曇散者。解超遂古名重當時。聞義開論即來讎擬。往返十番更無後嗣。義曰。理勢未窮何不盡論。散曰。余之難人問不過十。卿今答勢不盡。知復何陳。當即驚譽兩河甫為稱首。屬齊曆云季周喪道津。乃南達建業。傳弘小論屢移聲價。更隆中土。隋煬搜選名德令住日嚴。以義學功顯著遂之關輔。諮義決疑日不虛席。京師俊德曇恭道撫及賾淨等。皆執文諮議窮其深隱。並未盡其懷也。後以世會明時寺多高達。一處五講常係法輪。義皆周歷觀詳折中弘理。而晦景消聲不咎前失。必應機墜緒者並從容辭讓無何而退。不欲顯黜於前故。英雄敬其卑牧。傳芳又甚於昔。仁壽二年。隋漢王諒。遠迎志念法師。來華京室。王欲衒其智術也。乃於禪林寺創建法集。致使三輔高哲咸廢講而同師焉。義廁其筵肆聆其雅致。乃以情之所滯。封而問之。前後三日。皆杜詞莫對。念處座命曰。向所問者乃同疑焉。請在下座返詢其志。義潛隱容德世罕共宗。及見慧發不思。合京竦神傳聽。其為顯晦皆此類也。煬帝昔位春宮。獻后云背。召日嚴大德四十餘人。皆四海宗師一時翹楚。及義對揚玄理。允塞天心。沙門道岳命宗俱舍。既無師受投解莫從。凡有疑議皆齎而取決。岳每歎曰。余之廣揚對法。非義孰振其綱哉。故洽聞之美見稱英達。時有沙門智矩吉藏慧乘等三十餘人。並煬帝所欽。日嚴同止。請義開演雜心。顧惟不競。即就元席。既對前達不事附文。提舉綱紐標會幽體。談述玄極不覺時延。其為時賢所重如此。以大業二年遘疾卒于住寺。春秋六十有六。葬京郊之南。東宮舍人鄭頲。為之碑頌。初義仁壽二年。奉勅送舍利於本州寶融寺既達州治忽放光明。寺僧智耀先有舍利九分。將入道場。數之加得十二分。又放光明。隨人緣念色相不同。青紅紫白同時異見。或佛像僧形重沓而出。前後放光日流數度。將入塔夕。復於基上氣發黃紫。去地四尺。填平後夜又放大光。上屬星漢下遍城邑。合境頂戴欣其嘉瑞。四年春末。又奉勅於廬州獨山梁靜寺起塔。初與官人案行置地行至此山。忽有大鹿從山走下。來迎於義。騰踊往還都無所畏。處既高敞而恨水少僧眾汲難。本有一泉。乃是僧粲禪師燒香求水。因即奔注。至粲亡後泉涸積年。及將擬置。一夜之間枯泉還涌。道俗欣慶。乃至打剎起基。數放大光如火如電。旋遶道場。遍照城郭。官民同見共嗟希有。 > Śramaṇa Bianyi had the secular surname Ma and was a native of Qinghe in Beizhou. In his youth he left home; calm and quiet, he had few worldly affairs, possessing an expansive and generous aspiration, and was good at associating with others, becoming ever more earnestly respectful over time. His speech was devoid of sudden anger, vast with far-reaching tolerance. Initially he took refuge with the treatise master You, studying the Saṃyuktābhidharmahṛdaya-śāstra and penetrating its text and meaning. When he had just reached capping age, he took up lecturing; relying on the Dharma to transmit the Way, difficult questions arose in abundance, yet he analyzed them according to the queries without omitting a single thread. There was the śramaṇa Dansan, whose understanding surpassed ancient times and whose fame was heavy in that era; hearing that Yi was expounding the treatise, he came to challenge and debate him. Back and forth for ten rounds, \[Dansan\] had nothing further to offer. Yi said: "The force of the principle is not yet exhausted; why do you not debate it fully?" San said: "My challenging of people does not exceed ten questions. Now your answers are boundless in their momentum; what more could I say?" He immediately won astonishing praise across the two rivers and was regarded as foremost. At the end of the Northern Qi dynasty, the Northern Zhou destroyed the ford of the Way; he therefore traveled south to Jianye, where he transmitted and promoted the Hīnayāna treatises, his renown repeatedly rising and flourishing even more in the central lands. Sui Yangdi selected eminent and virtuous monks, ordering them to reside in Riyan Monastery; because Yi's scholarly achievements in doctrinal studies were manifest, he traveled to the capital region. People consulted Yi to resolve doubts, so that there was not a seat empty any day. Outstanding and virtuous figures of the capital such as Dangong, Daofu, Ze, and Jing all brought texts to consult and deliberate, exhausting their deep and hidden difficulties, yet none could exhaust what he held. Later, because the world encountered an enlightened era and the monastery had many elevated and prominent monks, five lectures were regularly held in one place, perpetually turning the Dharma wheel; Yi observed all of them in detail, finding the golden mean to promote the principles, while concealing his brightness and quieting his voice, never blaming former errors. Whenever someone's capacity failed or their exposition faltered, he would yield gracefully, gently withdrawing without displaying reprimand before others; hence the heroes respected his humble modesty, and his fragrant name spread even more than before. In the second year of the Renshou era, Prince Liang of Han under the Sui went from afar to welcome the Dharma Master Zhinian to the capital; the Prince wished to display his wisdom and skill, and thus established a Dharma assembly at Zhanlin Monastery, causing the elevated philosophers of the Three Commanderies to all suspend their lectures and study under him together. Yi took his seat in that hall to listen to his refined teachings; then, taking where his mind had stalled, he sealed and posed questions. For three consecutive days, \[Zhinian\] kept his words withheld and could not respond. Sitting upon his seat, Nian commanded, saying: "What you have just asked is indeed my own doubt as well; please take the lower seat so I may inquire of your thought in return." Yi had kept his countenance and virtue hidden, so that the world rarely revered him together, but when they saw his wisdom blossom beyond conception, the entire capital was awed in spirit and passed on the news; his appearances and concealments were all of this sort. When Emperor Yang was formerly in the Eastern Palace and Empress Xian passed away, he summoned over forty bhadantas of Riyan Monastery, all ancestral masters from the four seas and preeminent talents of the time; when Yi expounded the profound principles, he fully satisfied the imperial mind. Śramaṇa Daoyue was dedicated to the Abhidharmakośa, but without oral transmission from a master, he had nowhere to turn for understanding; whenever he had doubtful points, he brought them to have them resolved. Yue often sighed, saying: "In my broad propagation of the Abhidharma, if not for Yi, who could hold up its main cord?" Thus his extensive learning was praised by the heroic and eminent. At that time there were over thirty śramaṇas including Zhiju, Jizang, and Huicheng, all respected by Emperor Yang and dwelling together at Riyan; they requested Yi to explain the Saṃyuktābhidharmahṛdaya. Reflecting on not contending, he took the original seat. Facing the former masters, he did not dwell on textual commentary, but lifted the main guidelines to reveal the subtle essence, discoursing on the profound culmination without noticing the passage of time; he was esteemed by the worthy of the time to this extent. In the second year of the Daye era, he fell ill and died in his dwelling monastery at the age of sixty-six; he was buried south of the capital suburbs. Zheng Ting, Secretariat Drafter of the Eastern Palace, composed an inscription and eulogy for him. Earlier, in the second year of the Renshou era, Yi received an imperial decree to escort relics to Baorong Monastery in his native prefecture; upon arriving at the prefectural seat, they suddenly radiated light. The monastery monk Zhiyao already possessed nine relics; about to enter the bodhimanda, when they were counted, twelve more were gained, and they again emitted light. Depending on the mental conditions of people, their colors differed: blue, red, purple, and white were seen simultaneously with variation, or Buddha images and monk forms emerged layer upon layer; light was emitted several times a day. On the evening when they were about to be placed in the pagoda, a yellow and purple vapor arose from the foundation, four feet above the ground; during the night after it was leveled, great light was emitted once again, reaching up to the Milky Way and spreading down through the towns and cities. The entire prefecture bowed in homage, rejoicing in the auspicious omen. In the late spring of the fourth year, he also received an imperial decree to erect a pagoda at Liangjing Monastery on Dushan in Luzhou. Initially, when inspecting and establishing the ground with officials, as they reached this mountain, a large deer suddenly ran down from the mountain to welcome Yi, bounding back and forth with no fear at all. The place was high and open, but they lamented that water was scarce and difficult for the monks to draw. Originally there was a spring, which Dhyāna Master Sengcan had asked for by burning incense, whereupon it had gushed forth; after Can's death, the spring had been dried up for years. When they were preparing the installation, within a single night the parched spring gushed forth again, and monastics and laypeople rejoiced. When they erected the mast and raised the foundation, great light was emitted several times like fire and lightning, circling the bodhimanda and illuminating the city walls, which officials and citizens saw together, sighing in unison at such rarity. > — English (machine translation) (machine translation) - [Previous: 11.17](https://indike.org/pramana/in.bauddha.taisho.2060.11.17) - [Next: 11.19](https://indike.org/pramana/in.bauddha.taisho.2060.11.19) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.2060.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.11.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.11.18](https://indike.org/pramana/in.bauddha.taisho.2060.11.18) · Pramāṇa