華嚴經傳記 2.4

2.4

釋法業未詳其氏族。幼而有超方之韻。脫屣塵表。少年出家。風格秀整。學無常師。博洽覃思。時輩所推也。雖遍閱群部。每以為。照極探微。快然未足。後遇天竺沙門佛度跋陀羅。乃請譯華嚴。親從筆受。籌諮義理。無替晨夕。經數歲。廓焉有所悟。因顧其友人曰。聖教司南。於是乎在。既躬受梵文。又陶冶精至。推宗扣問。日有其倫。遂敷弘幽旨。欝為宗匠。沙門曇斌等數百人。伏膺北面。欽承雅訓。大教濫觴業之始也。以希聲初啟。未遑曲盡。但標舉大致而已。撰旨歸兩卷。見行於世。後不知所終。先賢略其清範。悲矣。

The clan and family origins of the monk Faye are unknown. In his youth he possessed a demeanor that transcended the worldly, casting aside dust and defilement like worn slippers. Leaving household life when young, his bearing was refined and upright. In learning he had no fixed teacher; widely erudite and of profound reflection, he was esteemed by his contemporaries. Although he had read through all the various collections, he always considered that in illuminating the ultimate and plumbing the subtle, he was still delightfully unsatisfied. Later, meeting the Indian śramaṇa Buddhabhadra, he requested the translation of the Avataṃsaka [Sūtra], personally acting as scribe and consulting with him on the doctrinal principles without lapse day or night. After several years, he had a vast awakening. Turning to his friend, he said, "The south-pointing compass of the sacred teachings lies right here!" Having received the Sanskrit text in person and being exquisitely refined, people came in succession day after day to honor the lineage and inquire into teachings. Thereupon he expounded the profound import, becoming a preeminent master. Several hundred monks, including the śramaṇa Tanbin, submitted themselves with reverence and respectfully received his elegant instructions. The grand teaching's first source began with Faye. Because the rare sound was only just beginning to open, he had no leisure to exhaust every detail, but merely set forth the broad outlines. He composed the Zhigui (Aim of the Doctrine) in two fascicles, which circulates in the world. Later, his end was unknown. The ancient worthies omitted his pure example, which is lamentable indeed.