續高僧傳 12.27

12.27

釋辯相。姓史。瀛州人也。性愛虛靜。遊聽有聲業綜經術。齊趙之方備聞芳績。後旋洛下涉諸法席。又往少林依止遠公。學於十地大小三藏。遍窺其隩隅。而於涅槃一部詳覈有聞。末南投徐部。更採攝論及以毘曇。皆披盡精詣。傳名東壤。光問師資眾所歸向。開皇七年。隨遠入輔。創住淨影對講弘通。仁孝居心崇仰師轍。仁壽置塔。勅令送舍利於越州大禹寺。民庶歡躍欣見遺身。未及出間光自涌現。青黃赤白四色。昭彰流溢于外。七眾嗟慶勝心屢動。又於山側獲紫芝一枚。長二尺三寸。四支三蓋。光色鮮綺。還返京都大弘法席。常聽學士一百餘人。並得領袖當時。親承音誥。大業之始召入東都。於內道場敷散如故。為鄭擁逼同固洛濱。武德初年。蒙勅延勞還歸京室。重弘經論更啟蒙心。今上昔在弘義。欽崇相德延入宮中。通宵法論亟動天顧。䞋錫豐美。乃令住勝光。此寺即秦國之供養也。故以居焉。晚以素業所資慧門初闢。追崇淨影仍就講說。又捨所遺圖遠形相。常存敬禮用光先範。以貞觀初年。因疾纏身無由取逝。乃隱避侍人自縊而卒。在于住寺。春秋七十餘矣。相為人敦素。形色鮮白眉目濃朗儀止閑泰。商搉名理接頓詞義有神采矣。

Śramaṇa Bianxiang was surnamed Shi and was a native of Yingzhou. By nature fond of empty tranquility, his travels to listen to lectures earned him a reputation, and his studies encompassed scriptural arts; his fragrant accomplishments were fully heard of in Qi and Zhao. Later he returned to Luoyang, attending various Dharma assemblies. He also went to Shaolin to rely on the venerable Yuan, studying the Daśabhūmika and the greater and lesser tripiṭakas, thoroughly surveying their inner mysteries, and was particularly renowned for his thorough investigations of the Mahāparinirvāṇa Sūtra. Finally, he went south to the Xu region, where he further absorbed the Mahāyānasaṃgraha and Abhidharma, fully penetrating their subtle points, making his name known in the eastern lands. The brilliant reputation of master and disciple became that to which the crowds flocked. In the seventh year of Kaihuang, he followed Yuan into the capital region, initially residing at Jingying, where they lectured together to propagate the teachings. With benevolence and filial devotion in his heart, he revered his teacher's ways. When the Renshou stūpas were established, an imperial decree ordered him to escort relics to Dayu Temple in Yuezhou. The common people rejoiced, delighting in seeing the bodily relics. Before the relics were brought out, a light welled forth spontaneously; four colors—blue, yellow, red, and white—shone brilliantly and overflowed outward, causing the sevenfold assembly to praise the joyful occasion and repeatedly arouse supreme aspirations. Moreover, beside the mountain, a purple lingzhi mushroom was found, two feet three inches long, with four branches and three caps, vibrant and bright in luster. Returning to the capital, he vastly promoted Dharma assemblies, always having more than a hundred scholars listening to his lectures, all of whom became leaders of their time, directly receiving his spoken teachings. At the beginning of Daye, he was summoned to the Eastern Capital, where he expounded the Dharma in the palace chapels as before. Pressured by the forces of Wang Shichong, he was confined along the Luo River. In the early years of Wude, he received an imperial order commending his service and returned to the capital, where he again promoted the sūtras and treatises, opening the minds of the unenlightened. When the current emperor previously resided at Hongyi, he revered Xiang's virtue and invited him into the palace; all-night doctrinal discussions frequently moved the imperial favor, with abundant and beautiful gifts and donations. An imperial order had him reside at Shengguang Temple, which had been founded as an offering by the Prince of Qin; thus he took up residence there. Later, supported by his former endeavors, the gate of wisdom newly opened, and he continued to honor Jingying [Huiyuan] by lecturing there. He also gave away his personal belongings to paint Yuan's image, constantly rendering homage to glorify the ancestral model. In the early years of Zhenguan, plagued by chronic illness with no way to depart, he evaded his attendants and hung himself, dying at his resident temple at the age of over seventy. Xiang was an earnest and plain man, with a fair complexion, distinct and dark brows and eyes, and a leisurely, calm demeanor. When debating doctrinal principles and articulating meanings extemporaneously, his spirit and presence were exceptional.