華嚴經傳記 3.9

3.9

釋靈辨。姓李氏。瀧西犾道人也。祖龍驤。高齊代。任相州司馬。父楞伽。隨任洛州錄事參軍。遂從居洛。辨生而埋照。沈默若愚。八歲始言。言輒聰敏。宗族異之。因名廣辨。後以煬帝同諱。改從今稱焉。年十喪父。哀毀過禮。伯父幹法師愍之。親自撫育。教以義方。年十三得出家。住勝光寺。幹素與曇遷禪師。芝蘭允洽。因令親侍。諮受異聞。辨宿夜研精。俄昇堂奧。十八講唯識起信等論。勝鬘維摩等經。進具之後。日新其德。又講仁王經十地地持攝大乘等論。然以為一乘妙旨無越華嚴。遂廢敷揚。於終南山至相寺智正法師所。研味茲典。既卒師資之功。備舉傳燈之業。竝採眾經。傍求異義。撰疏十二卷抄十卷章三卷。竝行於代。屬慈恩創搆。妙選英𨱞。辨以鶴譽聞天。遂當斯舉。然其懷望貞峻中外式瞻。每於崇聖宮鶴林寺德業寺百福殿等。而行受戒法。京城及諸州僧尼。從受歸戒者。一千餘人。凡講華嚴。四十八遍。後因菩提寺講。便覺不念。尋返慈恩。俄從永化。春秋七十八。即龍朔三年九月五日也。但辨孝姓淳至。出自天真。每講遇父母恩重之文。未甞不哽塞良久。或因之廢講。其音樂市𮤗由來不顧。從小至老。襯衣足靺。竝自縫洗。不役門人。弟子或四人已上晨昏參候。若須教誡則命令坐。若其無事。皆起立遂出。須有對問。自稱己名。斯亦恭謹教敬之良軌也。

Śramaṇa Lingbian, whose secular surname was Li, was a native of Dao in Longxi. His grandfather, Longxiang, served as Sima of Xiangzhou during the Northern Qi. His father, Laṅkā, served as Administrative Officer in Luozhou and thus took up residence in Luoyang. Lingbian was born with his radiance concealed, taciturn as if dull. He began to speak only at the age of eight, and whenever he spoke he was intelligent; his clan found him extraordinary, so they named him Guangbian ("Broadly Eloquent"). Later, because this shared a taboo name with Emperor Yang, it was changed to his present name. At the age of ten he lost his father, mourning with grief that exceeded ritual propriety. His paternal uncle, Dharma Master Gan, took pity on him, personally raising him and teaching him righteous principles. At the age of thirteen he was able to go forth from the household life and resided at Shengguang Temple. Gan had always had an intimate and fragrant friendship like orchids with Meditation Master Tanqian, and so he had [Lingbian] attend him personally and inquire about rare teachings. Lingbian investigated thoroughly night and day, soon ascending to the inner sanctum. At eighteen, he lectured on treatises such as the Vijñaptimātratāsiddhi and the Awakening of Faith, as well as scriptures such as the Śrīmālādevī-sūtra and the Vimalakīrtinirdeśa. After receiving the full precepts, his virtue was renewed day by day. He also lectured on the Humane Kings Sūtra, the Daśabhūmika, the Bodhisattvabhūmi, the Mahāyānasaṃgraha, and other treatises. However, considering that the wondrous purport of the Ekayāna did not surpass the Avataṃsaka, he suspended his lectures and, at the place of Dharma Master Zhizheng of Zhixiang Temple on Mount Zhongnan, tasted and studied this scripture. Having completed the labor of master and disciple, he undertook the duty of transmitting the lamp. Drawing together numerous sūtras and seeking divergent meanings, he composed a commentary in twelve fascicles, notes in ten fascicles, and essays in three fascicles, all of which circulated in his time. When Ci'en Temple was newly established and the finest talents were being selected, Lingbian's crane-like fame reached the heavens, and he was chosen for this post. His mind and reputation were upright and lofty, admired by both monastics and laypeople. He frequently administered the precepts at the Chengsheng Palace, Helin Temple, Deye Temple, and Baifu Hall. Monks and nuns from the capital and various prefectures who received the refuges and precepts from him numbered more than one thousand. In total, he lectured on the Avataṃsaka Sūtra forty-eight times. Later, while lecturing at Bodhi Temple, he felt unwell, and soon returned to Ci'en Temple, where he shortly passed away. His age was seventy-eight; it was the fifth day of the ninth month of the third year of Longshuo. Lingbian's filial piety was pure and utmost, arising from his natural disposition. Whenever he came to passages on the great kindness of parents during his lectures, he never failed to choke with tears for a long while, sometimes even suspending the lecture on account of it. He had never paid any attention to music or markets throughout his life. From youth to old age, he sewed and washed his own inner robes and foot wraps himself, never burdening his disciples. When four or more disciples came to pay their respects morning and evening, if instruction was needed, he would tell them to sit; if there was no business, they would stand up and leave. When questions had to be addressed, they referred to themselves by their own names. This was truly a fine model of reverence, instruction, and respect.