T51n2073_華嚴經傳記
大正藏第 51 冊 No. 2073 華嚴經傳記
No. 2073
華嚴經傳記卷第一
京兆崇福寺僧沙門法藏集部類隱顯傳譯支流論釋講解諷誦轉讀書寫雜述
部類第一
案此經是毗盧遮那佛法界身云。在蓮華藏莊嚴世界海。于海印三昧內。與普賢等海會聖眾。為大菩薩之所說也。凡一言一義。一品一會。皆遍十方虛空法界及一一微塵毛端剎土。盡因陀羅網微細世界。窮前後際一切劫海。及一一念具無邊劫。常說普說無有休息。唯是無盡陀羅尼力所持。非是翰墨之所能記。此乃圓滿法輪稱法界之談耳。但以本不離跡。是以處寄人天。時臨二七。以跡不離本。九會即遍十方。二七該於十世。以本跡無二。令無限即限限即無限。如此經中海云比丘所持。普眼修多羅。以須彌山聚筆大海水墨。書一一品。不可窮盡。又如真諦三藏云。西域傳記說。龍樹菩薩往龍宮。見此華嚴大不思議解脫經。有三本。上本有十三千大千世界微塵數偈四天下微塵數品。中本有四十九萬八千八百偈一千二百品。下本有十萬偈四十八品。其上中二本及普眼等。並非凡力所持。隱而不傳。下本見流天竺。蓋由機悟不同。所聞宜異。故也是以。文殊普賢親承具教。天親龍樹。僅睹遺筌。小聖同坐而不聞。
【現代漢語翻譯】 現代漢語譯本
大正藏第五十一冊 No. 2073 華嚴經傳記
No. 2073
華嚴經傳記卷第一
京兆崇福寺僧沙門法藏集部類隱顯傳譯支流論釋講解諷誦轉讀書寫雜述
部類第一
按此經是毗盧遮那佛（Vairocana Buddha，宇宙的化身）法界身云。在蓮華藏莊嚴世界海。于海印三昧（Samadhi of the Ocean Seal，一種甚深的禪定狀態）內。與普賢（Samantabhadra，象徵菩薩的行愿）等海會聖眾。為大菩薩之所說也。凡一言一義。一品一會。皆遍十方虛空法界及一一微塵毛端剎土。盡因陀羅網（Indra's net，比喻宇宙萬物相互關聯）微細世界。窮前後際一切劫海。及一一念具無邊劫。常說普說無有休息。唯是無盡陀羅尼力所持。非是翰墨之所能記。此乃圓滿法輪稱法界之談耳。但以本不離跡。是以處寄人天。時臨二七。以跡不離本。九會即遍十方。二七該於十世。以本跡無二。令無限即限限即無限。如此經中海云比丘所持。普眼修多羅（Samantabhadra，經典名）。以須彌山（Mount Sumeru，佛教宇宙觀中的聖山）聚筆大海水墨。書一一品。不可窮盡。又如真諦三藏云。西域傳記說。龍樹菩薩（Nagarjuna，大乘佛教的重要人物）往龍宮。見此華嚴大不思議解脫經。有三本。上本有十三千大千世界微塵數偈四天下微塵數品。中本有四十九萬八千八百偈一千二百品。下本有十萬偈四十八品。其上中二本及普眼等。並非凡力所持。隱而不傳。下本見流天竺。蓋由機悟不同。所聞宜異。故也是以。文殊（Manjusri，象徵智慧）普賢親承具教。天親（Vasubandhu，瑜伽行派的創始人之一）龍樹。僅睹遺筌。小聖同坐而不聞。
【English Translation】 English version
T 51 No. 2073 Records about the Avatamsaka Sutra
No. 2073
Records about the Avatamsaka Sutra, Volume 1
Collected by the monk and śrāmaṇa Fazang of Chongfu Temple in Jingzhao: Categories, Hidden and Manifest, Transmission and Translation, Branches, Commentaries, Explanations, Recitations, Reading, Writing, Miscellaneous Writings
Category 1
This sutra is said to be the Dharmakaya (Dharma body) of Vairocana Buddha (the embodiment of the cosmos), residing in the Sea of Lotus Treasury Adorned Worlds. Within the Samadhi of the Ocean Seal, it is spoken to the assembly of holy beings including Samantabhadra (symbolizing the vows and practices of a Bodhisattva) by great Bodhisattvas. Every word, every meaning, every chapter, every assembly pervades the ten directions, the empty Dharma realm, and every mote of dust, every tip of hair, every Buddha-land. It exhausts the subtle worlds of Indra's net (a metaphor for the interconnectedness of all things). It exhausts all kalpa-seas of past and future, and every single thought contains boundless kalpas. It is constantly and universally spoken without ceasing, sustained only by the power of endless dharanis. It cannot be recorded by brush and ink. This is the talk of the perfect Dharma wheel, commensurate with the Dharma realm. However, because the fundamental does not depart from the manifest, it is situated among humans and devas, and the time is near the two-sevens (fourteen days). Because the manifest does not depart from the fundamental, the nine assemblies pervade the ten directions, and the two-sevens encompass the ten ages. Because the fundamental and the manifest are not two, the infinite is the limited, and the limited is the infinite. As in this sutra, the Samantabhadra Sutra held by Bhikshu Haiyun, using Mount Sumeru (the sacred mountain in Buddhist cosmology) as a brush and the great ocean as ink, writing each chapter cannot be exhausted. Furthermore, as Paramārtha Tripitaka says, Western Region records say that Nagarjuna Bodhisattva (an important figure in Mahayana Buddhism) went to the Dragon Palace and saw this Avatamsaka Great Inconceivable Liberation Sutra. There were three versions. The upper version had thirteen thousand great chiliocosms of dust-mote verses and four continents of dust-mote chapters. The middle version had four hundred ninety-eight thousand eight hundred and eighty verses and one thousand two hundred chapters. The lower version had one hundred thousand verses and forty-eight chapters. The upper and middle versions, as well as the Samantabhadra Sutra, etc., are not sustained by ordinary power, and are hidden and not transmitted. The lower version is seen flowing in India. This is because the capacity for understanding differs, and what is heard should be different. Therefore, Manjusri (symbol of wisdom) and Samantabhadra personally received the complete teachings. Vasubandhu (one of the founders of the Yogacara school) and Nagarjuna only saw the remnants. Lesser sages sit together but do not hear.
大士異趣而先覺。聖教之行藏。器局之優劣。斷可知矣。又為佛去世遠。眾生報劣。色力念慧悉皆減損。於此下本。無力具受。遂隨力隨樂。分寫受持。或具十萬。大本猶在。或三萬六千。如晉朝所譯。或餘四萬。此周朝所翻。或分其品會。別成部帙。如支流所辨。或漸湮滅不聞其名。皆由器致耳。亦如曦陽麗天明無優劣。但眼凈具瞻目眩稍味盲絕不見。日豈非朗耶。今此亦爾。廣略在器。本法無虧。
隱顯第二
依文殊般涅槃經。佛去世后。四百五十年。文殊師利猶在世間。依智度論。諸大乘經。多是文殊師利之所結集。此經則是文殊所結。佛初去後賢聖隨隱。異道競興。乏大乘器攝此經。在海龍王宮。六百餘年未傳於世。龍樹菩薩入龍宮。日見此淵府。誦之在心。將出傳授。因茲流佈。開皇三寶錄云。昔于闐東南二千餘里。有遮拘槃國。彼王歷葉敬重大乘。諸國名僧入其境者。並皆試練。若小乘學則遣不留。摩訶衍人請停供養。王宮內自有華嚴摩訶般若大集等經。並十萬偈。王躬受持。親執戶籥。轉讀則開。香華供養。又于道場內。種種莊嚴。眾寶備具。並懸諸雜幡。時非時果。誘諸小王令入禮拜。又此國東南。可二十餘里有山甚險。其內建華嚴．大集．方等．寶積．楞伽．方廣．舍利弗陀羅尼．華
【現代漢語翻譯】 現代漢語譯本：大菩薩具有非凡的見解和先覺的能力，因此可以斷定聖教的流傳和隱沒，以及接受者的資質優劣。又因為佛陀涅槃已久，眾生的福報日益衰減，色身、力量、念力、智慧都逐漸減弱，對於如此浩瀚的經典，無力完全接受，於是就隨著自己的能力和喜好，分卷抄寫受持。有的保留了完整的十萬偈的大本，仍然存在；有的有三萬六千偈，如晉朝所翻譯的版本；有的有四萬偈，這是周朝所翻譯的版本；有的將經文的品會分開，各自成為獨立的部帙，如支流所分辨的那樣；有的逐漸湮沒，甚至沒有聽說過它的名字。這些都是由接受者的資質所決定的。這也像太陽光輝普照天空，光明本身沒有優劣之分，只是眼睛明亮的人能夠完全看見，眼睛昏花的人看得模糊，眼睛失明的人則完全看不見。難道是太陽不光明嗎？現在的情況也是這樣，經文的廣略取決於接受者的資質，佛法的本質並沒有缺失。
隱顯第二
根據《文殊般涅槃經》記載，佛陀涅槃后四百五十年，文殊師利菩薩仍然在世間。根據《智度論》記載，許多大乘經典都是由文殊師利菩薩結集的。這部經也是由文殊菩薩結集的。佛陀涅槃初期，賢聖之人逐漸隱沒，各種外道競相興起，缺乏能夠接受這部大乘經典的根器，所以這部經就儲存在海龍王宮中，六百多年沒有流傳於世。龍樹菩薩進入龍宮，每天都看到這個寶藏，將經文背誦在心中，然後帶出來傳授，因此才得以流傳開來。《開皇三寶錄》記載，過去在闐東南二千多里，有一個遮拘槃國（Chakravan，古代西域國名）。這個國家的國王世代敬重大乘佛法，各國著名的僧人來到這個國家，都要經過考驗。如果是小乘學者，就會被遣送離開，不予留用；如果是大乘學者，就會被邀請留下供養。國王的宮殿里藏有《華嚴經》、《摩訶般若經》、《大集經》等經典，共有十萬偈。國王親自受持，親自掌管存放經書的房間的鑰匙，轉讀經書時才打開房門，用香花供養。又在道場內，用各種珍寶進行莊嚴，懸掛各種幡旗，擺放應時水果，引導各國小王前來禮拜。又在這個國家的東南方，大約二十多里有一座非常險峻的山，山中藏有《華嚴經》、《大集經》、《方等經》、《寶積經》、《楞伽經》、《方廣經》、《舍利弗陀羅尼經》、《華
【English Translation】 English version: The great Bodhisattvas have extraordinary insights and precognitive abilities, so it can be determined that the propagation and concealment of the Holy Teachings, as well as the quality of the recipients, can be known. Moreover, because the Buddha has passed away for a long time, the blessings of sentient beings are gradually declining, and their physical strength, mental power, mindfulness, and wisdom are all diminishing. They do not have the strength to fully receive such a vast scripture, so they copy and uphold it in volumes according to their abilities and preferences. Some retain the complete ten thousand verses of the original text, which still exists; some have thirty-six thousand verses, such as the version translated in the Jin Dynasty; some have forty thousand verses, which is the version translated in the Zhou Dynasty; some separate the chapters and assemblies of the scriptures, each becoming an independent part, as distinguished by the branches; some gradually disappear, and even their names have not been heard. These are all determined by the qualities of the recipients. This is also like the sun shining brightly in the sky, and the light itself has no superior or inferior quality, but those with clear eyes can see it completely, those with blurred eyes see it vaguely, and those with blind eyes cannot see it at all. Is it that the sun is not bright? The situation is the same now. The breadth and brevity of the scriptures depend on the qualities of the recipients, and the essence of the Dharma is not diminished.
Concealment and Manifestation - Second
According to the Manjushri Parinirvana Sutra, Manjushri Bodhisattva was still in the world four hundred and fifty years after the Buddha's passing. According to the Mahaprajnaparamita Shastra, many Mahayana sutras were compiled by Manjushri Bodhisattva. This sutra was also compiled by Manjushri. In the early days after the Buddha's passing, the virtuous and holy gradually disappeared, and various heretical paths rose up in competition. There was a lack of capacity to receive this Mahayana scripture, so it was preserved in the palace of the Dragon King of the Sea for more than six hundred years without being transmitted to the world. Nagarjuna Bodhisattva entered the Dragon Palace and saw this treasure every day, reciting the scriptures in his heart, and then brought them out to transmit, so that they could be spread. The Kaihuang Catalogue of the Three Jewels records that in the past, more than two thousand li southeast of Khotan (Yutian, ancient kingdom in the Western Regions), there was a country called Chakravan (Zhejuban, ancient kingdom in the Western Regions). The kings of this country revered the Mahayana Dharma for generations. Famous monks from various countries who came to this country had to undergo tests. If they were Hinayana scholars, they would be sent away and not retained; if they were Mahayana scholars, they would be invited to stay and be supported. The king's palace contained scriptures such as the Avatamsaka Sutra, the Mahaprajna Sutra, and the Mahasamnipata Sutra, totaling one hundred thousand verses. The king personally upheld them and personally held the key to the room where the scriptures were stored, opening the door only when he turned and read the scriptures, and offering incense and flowers. In the monastery, he decorated it with various treasures, hung various banners, and placed seasonal fruits to guide the small kings of various countries to come and worship. Also, about twenty li southeast of this country, there was a very steep mountain, in which were hidden the Avatamsaka Sutra, the Mahasamnipata Sutra, the Fangdeng Sutra, the Ratnakuta Sutra, the Lankavatara Sutra, the Fangguang Sutra, the Shariputra Dharani Sutra, the Hua
聚陀羅尼．都薩羅藏．摩訶般若大云等。凡一十二部。皆十萬偈。國法相傳。防護守掌。有東晉沙門支法領者。風範慷慨。邈然懷拔萃之志。好樂大乘。忘寢與食。乃裹糧杖策。殉茲形命。于彼精求。得華嚴前分三萬六千偈。赍來至此。即晉朝所譯是也。今大周于闐所進。逾四萬頌。于第一會所說。華藏世界。舊譯闕略。講解無由。今文並具爛然可領。其十定一會。舊經有問無答。今本照然備具。是以前有七處八會。今七處九會。雖望百千而未備。然四萬之理亦無遺。且龍樹誦具本以上升。法領獲僅半以東度。雖凡聖不一。而弘法無二。但以域壤有中邊。慧解有深淺。遂使數萬裡間。見聞懸隔。闕乎大半。可不傷哉。大智度論云。不思議經。有十萬偈。攝大乘論云。有百千偈。名百千經。釋論云。即華嚴經十萬偈。為百千也。又涅槃經。名此經為雜華。然百千舉數而標目。雜華即相以彰名。舉數者失其源。即相者遣其主。不思議則推宗有在。直造其庭。佛華嚴則以人標法。曲詳其致。四名之中。后二為得矣。
傳譯第三
晉京師道場寺佛馱跋陀羅。唐魏國西寺地婆訶羅。大周神都佛授記寺實叉難陀。
晉京師道場寺佛馱跋陀羅。此云覺賢。本姓釋氏。迦維羅衛人。甘露飯王之苗裔也。祖達摩提婆。
【現代漢語翻譯】 現代漢語譯本： 《聚陀羅尼》、《都薩羅藏》、《摩訶般若大云》等，總共十二部，每部都是十萬偈。按照國家的法規相傳，防護和掌管。有東晉的沙門支法領，風度慷慨，懷有超拔的志向，愛好大乘佛法，廢寢忘食。於是攜帶乾糧，拄著枴杖，不惜生命，前往西域精求佛法。得到了《華嚴經》前部分的三萬六千偈，帶回這裡，就是晉朝所翻譯的《華嚴經》。現在大周于闐所進獻的，超過四萬頌，是第一會所說的華藏世界，舊的譯本有所缺失和省略，講解沒有依據。現在的文字全部具備，清晰明瞭。其中的十定一會，舊的經文只有提問沒有回答，現在的版本照樣完備。因此以前有七處八會，現在是七處九會。雖然距離百千偈還未完備，但是四萬頌的道理也沒有遺漏。而且龍樹菩薩誦讀了完備的經本後上升，支法領只獲得了不到一半而東渡。雖然凡人和聖人不一樣，但是弘揚佛法的心沒有兩樣。只是因為地域有邊遠和中心之分，智慧理解有深淺之別，於是使得數萬里之間，見聞相隔，缺失了大半，怎能不令人傷心呢？《大智度論》說，《不思議經》有十萬偈。《攝大乘論》說，有百千偈，名為《百千經》。《釋論》說，就是《華嚴經》十萬偈，稱為百千偈。又《涅槃經》稱這部經為《雜華》。然而百千是舉數字而標明，雜華是取相狀而彰顯名稱。舉數字的失去了它的根源，取相狀的遺棄了它的主旨。不思議則推崇它的宗旨所在，直接到達它的本源。《佛華嚴》則是以人來標明法，詳細地闡述它的精髓。四種名稱之中，后兩種是比較恰當的。 傳譯第三 晉京師道場寺的佛馱跋陀羅（Buddhabhadra，意為覺賢），唐魏國西寺的地婆訶羅（Divakara，意為日光），大周神都佛授記寺的實叉難陀（Śikṣānanda，意為學喜）。 晉京師道場寺的佛馱跋陀羅（Buddhabhadra，意為覺賢），本姓釋氏，是迦維羅衛國人，甘露飯王的後代。他的祖父是達摩提婆（Dharmadeva）。
【English Translation】 English version: 'The Samgraha Dharani', 'The Tusaraka Treasury', 'The Mahaprajna Great Cloud', etc., totaling twelve parts, each consisting of one hundred thousand gathas (verses). They were passed down according to the laws of the country, protected and guarded. There was the Eastern Jin Dynasty's śramaṇa (monk) Zhifa Ling, whose demeanor was generous and who possessed an outstanding ambition. He loved Mahayana Buddhism, forgetting sleep and food. Therefore, he carried provisions and a staff, sacrificing his life to seek the Dharma there. He obtained the first part of the 'Avatamsaka Sutra', consisting of thirty-six thousand gathas, and brought it back here, which is the 'Avatamsaka Sutra' translated during the Jin Dynasty. Now, what was presented by Khotan (Yutian) during the Great Zhou Dynasty exceeds forty thousand verses, which is the Hua-藏 (Garbhadhātu) world described in the first assembly. The old translation was incomplete and omitted, and there was no basis for explanation. The current text is complete and clear. Among them, the 'One Assembly of Ten Samadhis', the old scripture only had questions without answers, but the current version is complete. Therefore, previously there were seven locations and eight assemblies, but now there are seven locations and nine assemblies. Although it is not yet complete compared to the hundred thousand gathas, the principles of the forty thousand verses are not omitted. Moreover, Nagarjuna (Longshu) recited the complete text and ascended, while Zhifa Ling only obtained less than half and traveled east. Although ordinary people and sages are different, their intention to propagate the Dharma is the same. It is only because regions are divided into remote and central, and understanding of wisdom has depths and shallows, thus causing the hearing and seeing to be separated by tens of thousands of miles, with more than half missing. How can this not be sad? The 'Mahaprajnaparamita Sastra' says that the 'Inconceivable Sutra' has one hundred thousand gathas. The 'Mahayana-samgraha' says that there are hundreds of thousands of gathas, called the 'Hundred Thousand Sutra'. The 'Sastra' says that it is the 'Avatamsaka Sutra' of one hundred thousand gathas, called the 'Hundred Thousand'. Also, the 'Nirvana Sutra' calls this sutra 'Miscellaneous Flowers'. However, 'hundred thousand' is to indicate the number, and 'miscellaneous flowers' is to manifest the name by taking the appearance. Those who cite the number lose its source, and those who take the appearance abandon its main point. 'Inconceivable' then promotes its purpose, directly reaching its origin. 'Buddha Avatamsaka' then marks the Dharma with a person, elaborating its essence in detail. Among the four names, the latter two are more appropriate. Transmission and Translation Third Buddhabhadra (覺賢, meaning 'Enlightened Worthy') of the Daochang Temple in the capital of Jin Dynasty, Divakara (地婆訶羅, meaning 'Sunlight') of the Xisi Temple in the Wei Kingdom of the Tang Dynasty, and Śikṣānanda (實叉難陀, meaning 'Joy of Learning') of the Foshouji Temple in the Great Zhou Dynasty's capital, Luoyang. Buddhabhadra (覺賢, meaning 'Enlightened Worthy') of the Daochang Temple in the capital of Jin Dynasty, whose original surname was Shakya, was a native of Kapilavastu, a descendant of King Amrtodana. His grandfather was Dharmadeva (達摩提婆).
此云法天。嘗游天竺。因以居焉。父達摩修利耶。此云法日。賢三歲偏孤。八歲喪母。為外氏所養。從祖鳩摩利。聞其聰敏。憐其孤幼。乃迎還度為沙彌。至年十七。與同學數人。俱以習誦為業。眾皆用功一月。賢一日當之。師嘆曰。賢一日敵三十夫也。及受具戒。修業精勤。博學群經。多所綜達。少以禪律馳名。常與同學僧伽達多。游處積年。達多雖服其才德。而未測其深淺也。後於密室閉戶坐禪。忽見賢來。驚問所從。答曰。暫上兜率。致敬彌勒。言訖便隱。達多方知是聖人也。后屢見賢神變。乃至誠方知得不還果。常欲遊方弘化。備觀風俗。會有秦沙門智嚴。至罽賓。訪問彼國僧眾。誰能流化東土。咸云。有佛馱跋陀羅者。本生天竺那可梨城。族姓相承。世遵道學。聰明博贍。位行難測。童稚出家。已通經論。受業于大禪師佛陀大仙。佛陀大仙。時亦在罽賓聞嚴求人。乃謂嚴曰。可以振維僧徒。宣授禪法者。佛馱跋陀其人也。嚴既要請苦到。賢遂默而許焉。於是辭師。裹糧東逝。涉路三載。寒暑備更。乃有層巖重蔭。連凍千里。清旭啟旦則崎嶇陵險。潛晷告昏。則枕廗冰雪。飛梯懸蹬。側足傍踐。援繩掛索。仰接云岸。自冰雪之外艱途萬數。糧用中竭。分粒繼餐。爰憑聖祐。僅而得濟。既度蔥嶺。略經六國。國
【現代漢語翻譯】 現代漢語譯本： 這位法師名叫佛馱跋陀羅（Buddhabhadra），意為『覺護』或『賢護』。他曾遊歷天竺（India），因此居住在那裡。他的父親名叫達摩修利耶（Dharmasuriya），意為『法日』。覺護三歲時失去了父親，八歲時失去了母親，由外祖父家撫養長大。他的祖父鳩摩利（Kumara）聽說他聰慧敏捷，憐憫他年幼孤苦，便接他回家，度他為沙彌（Śrāmaṇera，小和尚）。到了十七歲，他和幾個同學一起，以學習背誦經典為業。大家通常用一個月的時間才能完成的學習任務，覺護一天就能完成。他的老師感嘆道：『覺護一天能抵得上三十個人啊！』等到他受了具足戒（Upasampadā，正式成為比丘），修習更加精進勤奮，廣泛學習各種經典，對很多方面都有深入的理解。他年輕時就以禪定和戒律聞名。他經常和同學僧伽達多（Sanghadatta）一起遊歷，多年相處。僧伽達多雖然佩服他的才華和德行，但始終無法測度他的深淺。後來，覺護在密室裡閉門禪坐。僧伽達多忽然看見覺護來了，驚訝地問他從哪裡來。覺護回答說：『我暫時去了兜率天（Tuṣita Heaven），向彌勒菩薩（Maitreya）致敬。』說完就消失了。僧伽達多這才知道他是聖人。後來，僧伽達多多次見到覺護顯現神通變化，最終誠心誠意地相信他已經證得了不還果（Anāgāmin，三果阿羅漢）。覺護常常想要遊歷四方，弘揚佛法，考察各地的風俗人情。恰好秦地的沙門（Śrāmaṇa，出家修行者）智嚴（Zhiyan）來到了罽賓國（Kashmir），向那裡的僧眾打聽，誰能夠去東土弘揚佛法。大家都說：『有位佛馱跋陀羅，本是天竺那可梨城（Nakari）人，家族世代信奉佛法，聰明博學，德行高深莫測。他從小就出家，已經精通經論。他的老師是大禪師佛陀大仙（Buddha-bhadra）。』當時佛陀大仙也在罽賓國，聽說智嚴在尋找合適的人選，就對智嚴說：『能夠振興僧團，宣講禪法的人，就是佛馱跋陀羅。』智嚴懇切地邀請他，覺護於是默默地答應了。於是他告別了老師，帶著乾糧向東出發。一路上經歷了三年，經歷了各種寒暑氣候。他走過層層疊疊的山巖，連綿冰凍千里之地。清晨啟程時，道路崎嶇險峻；太陽西下時，只能枕著冰雪睡覺。攀登懸空的棧道，側著腳小心行走；拉著繩索，仰著頭才能到達雲端的山崖。從冰雪覆蓋的地區到目的地，經歷了無數艱難險阻，攜帶的糧食也吃完了，只能分著米粒充飢。依靠著佛菩薩的保佑，才勉強渡過難關。渡過蔥嶺（Pamir Mountains）后，稍微經過了六個國家。
【English Translation】 English version: This master was named Buddhabhadra, meaning 'Buddha-protected' or 'Sage-protected'. He once traveled to India (India), and therefore resided there. His father was named Dharmasuriya, meaning 'Sun of Dharma'. Bhadra lost his father at the age of three and his mother at the age of eight, and was raised by his maternal grandparents. His grandfather, Kumara, heard of his intelligence and quick wit, and took pity on his youth and loneliness, so he brought him back home and ordained him as a Śrāmaṇera (novice monk). At the age of seventeen, he and several classmates devoted themselves to studying and reciting scriptures. Tasks that usually took everyone a month to complete, Bhadra could finish in a day. His teacher exclaimed, 'Bhadra is equal to thirty men in one day!' When he received the Upasampadā (full monastic ordination), he cultivated with even greater diligence, extensively studying various scriptures and gaining a deep understanding of many aspects. He was renowned for his meditation and discipline from a young age. He often traveled with his classmate Sanghadatta, and they spent many years together. Although Sanghadatta admired his talent and virtue, he could never fathom his depth. Later, Bhadra meditated in seclusion in a secret room. Sanghadatta suddenly saw Bhadra arrive and asked in surprise where he had come from. Bhadra replied, 'I temporarily went to Tuṣita Heaven to pay respects to Maitreya (Maitreya Bodhisattva).' After saying this, he disappeared. Only then did Sanghadatta realize that he was a sage. Later, Sanghadatta witnessed Bhadra displaying supernatural transformations many times, and finally sincerely believed that he had attained the state of Anāgāmin (non-returner, the third Arhat stage). Bhadra often desired to travel to various places, propagate the Dharma, and observe the customs and practices of different regions. It happened that the Śrāmaṇa (ascetic) Zhiyan from Qin arrived in Kashmir and inquired among the monks there who could go to the Eastern Land to propagate the Dharma. Everyone said, 'There is a Buddhabhadra, originally from Nakari in India, whose family has traditionally followed the Buddhist teachings for generations. He is intelligent, erudite, and his virtue is immeasurable. He renounced the world at a young age and is already well-versed in the scriptures and treatises. He studied under the great meditation master Buddha-bhadra.' At that time, Buddha-bhadra was also in Kashmir and, hearing that Zhiyan was looking for a suitable person, said to Zhiyan, 'The one who can revitalize the Sangha and propagate the teachings of meditation is Buddhabhadra.' Zhiyan earnestly invited him, and Bhadra silently agreed. So he bid farewell to his teacher and set off eastward with provisions. Along the way, he experienced three years, enduring various climates of heat and cold. He traversed layers of rocky mountains and vast stretches of frozen land. Setting out at dawn, the roads were rugged and dangerous; at dusk, he could only sleep on the ice and snow. He climbed suspended plank roads, walking carefully with his feet sideways; pulling on ropes, he looked up to reach the cliffs in the clouds. From the snow-covered regions to his destination, he experienced countless hardships, and his provisions ran out, so he could only divide the grains to sustain himself. Relying on the blessings of the Buddhas and Bodhisattvas, he barely managed to overcome the difficulties. After crossing the Pamir Mountains, he briefly passed through six countries.
主矜其遠化。並欣懷資俸。至交趾附舶循海而行經一島下。賢舉手指山曰。可泊於此。舶主曰。客行惜日。調風難遇。不可停也。遂行二百餘里。忽值返風吹舶。還至前島。船人各悟其神。咸師事之。一稟其進止。后遇便風。同侶皆發。賢曰。不可動。舶主乃止。既而先發者一時覆敗。後於中夜。忽令眾船俱發。無肯從者。賢自起收纜。一船獨發。俄爾賊至。留者悉被抄害。次之達青州東萊郡。聞鳩摩羅什在長安。欣然而來。則秦弘始十年四月也。什大歡悅。共論法相。振發玄微。多所啟悟。因謂什曰。君所解不出人意。而致高名耶。什曰。吾年老故爾。何必能稱美談。什每有疑義。必共論決。沙門道才．曇暢．僧睿．慧觀等。六百人俱稟禪訓。其所指授。莫非真要。自遺法東遷。四百餘年開發之深。無若此也。其言理辨物。必求諸中。不茍適當時。不求勝人之口。其所得。則辨明無遺。其所不知。則時闕如也。秦太子泓欲聞賢說法。乃要命群僧。進論東宮。羅什與賢。數番往復。文多不載。秦主姚興。專志佛法。三千餘僧。並預宮闕。盛修人事。唯賢守靜。不與眾同。后語弟子云。我昨見本鄉有五舶俱發。后經歲許。遇外舶至。既而訊訪。果是天竺五舶先所見者也。傾境聞之。競來禮事。其有奉施。悉皆不受。持缽
【現代漢語翻譯】 現代漢語譯本： 鳩摩羅什（Kumārajīva）非常敬佩他遠播的教化，並且很高興能得到他的資助和供奉。賢法師到達交趾（Giao Chỉ，古代越南北部）后，搭乘商船沿著海路航行，經過一座島嶼時，賢法師指著山說：『可以在這裡停泊。』船主說：『旅客趕路珍惜時間，順風很難遇到，不能停留啊。』於是繼續航行了兩百多里。忽然遇到逆風，把船吹回了之前的島嶼。船上的人都領悟到賢法師的神異，都把他當作老師一樣侍奉，一切行動都聽從他的指示。後來遇到順風，同伴的船隻都出發了，賢法師說：『不能動。』船主就停了下來。不久，先出發的船隻全部覆沒。後來在半夜，賢法師忽然命令所有船隻一起出發，沒有人肯聽從。賢法師自己起身解開纜繩，只有他的船獨自出發。不久，盜賊來到，留下的船隻全部被搶劫殺害。之後到達青州（Qingzhou）東萊郡（Donglai Commandery）。 聽說鳩摩羅什（Kumārajīva）在長安（Chang'an），非常高興地前去拜訪，那時是秦弘始十年四月。鳩摩羅什（Kumārajīva）非常高興，一起討論法相，闡發精微的義理，賢法師多有啓發。於是對鳩摩羅什（Kumārajīva）說：『您所解釋的義理並沒有超出常人的理解，卻能獲得如此高的名聲啊。』鳩摩羅什（Kumārajīva）說：『我年紀大了，所以這樣，何必一定要用美好的言辭來稱讚呢？』鳩摩羅什（Kumārajīva）每次有疑問，必定與賢法師共同討論解決。沙門道才（Daocai）、曇暢（Tanchang）、僧睿（Sengrui）、慧觀（Huiguan）等六百人，都接受賢法師的禪法教導。他所指點的，沒有不是真正的要義。自從佛法傳入東土，四百多年來，開發佛法之深，沒有能超過他的。他言談義理，辨別事物，必定求其中正，不隨便迎合當時的風尚，不追求勝過別人的口才。他所理解的，就辨析明白沒有遺漏；他所不理解的，就暫時空缺不談。 秦太子姚泓（Yao Hong）想聽賢法師說法，於是邀請眾多僧人，到東宮進講佛法。鳩摩羅什（Kumārajīva）與賢法師，多次往復辯論，內容很多，這裡不一一記載。秦主姚興（Yao Xing）專心致志于佛法，三千多僧人，都在宮闕中居住，盛大地修習佛事。只有賢法師保持清靜，不與眾人相同。後來告訴弟子說：『我昨天看見我的家鄉有五艘商船一起出發。』後來經過一年左右，遇到外國的商船來到，於是打聽訊息，果然是天竺（India）的五艘商船，就是之前賢法師所見到的。整個地區的人聽到這件事，都爭相前來禮拜侍奉。人們所奉獻的財物，賢法師全部都不接受，只拿著缽（bowl）...
【English Translation】 English version: Kumārajīva (鳩摩羅什) deeply admired his far-reaching teachings and was delighted to receive his support and offerings. When the Venerable (賢) arrived at Giao Chỉ (交趾, ancient northern Vietnam), he boarded a merchant ship and sailed along the sea. Passing an island, the Venerable pointed to the mountain and said, 'We can dock here.' The shipowner said, 'Travelers cherish time, and favorable winds are hard to come by. We cannot stop.' So they continued sailing for more than two hundred li. Suddenly, they encountered a headwind that blew the ship back to the previous island. The people on the ship all realized the Venerable's divine abilities and served him as their teacher, following his instructions in everything they did. Later, when they encountered favorable winds, the other ships set sail, but the Venerable said, 'We cannot move.' So the shipowner stayed put. Soon after, all the ships that had set sail were wrecked. Later, in the middle of the night, the Venerable suddenly ordered all the ships to set sail together, but no one was willing to listen. The Venerable himself got up and untied the ropes, and only his ship set sail alone. Soon after, thieves arrived, and all the ships that had remained were robbed and their crews killed. Later, they arrived at Donglai Commandery (東萊郡) in Qingzhou (青州). Hearing that Kumārajīva (鳩摩羅什) was in Chang'an (長安), he was very happy to go and visit him. That was in the fourth month of the tenth year of the Hongshi era of the Qin dynasty. Kumārajīva (鳩摩羅什) was very pleased, and they discussed the characteristics of dharmas together, elucidating profound principles. The Venerable was greatly enlightened. So he said to Kumārajīva (鳩摩羅什), 'The principles you explain do not exceed the understanding of ordinary people, yet you have gained such a high reputation!' Kumārajīva (鳩摩羅什) said, 'I am old, so it is like this. Why must you praise me with beautiful words?' Whenever Kumārajīva (鳩摩羅什) had doubts, he would always discuss them with the Venerable to resolve them. The monks Daocai (道才), Tanchang (曇暢), Sengrui (僧睿), Huiguan (慧觀), and others, six hundred in all, received the Venerable's teachings on meditation. What he pointed out was never anything but the true essence. Since the Dharma was transmitted to the East, for more than four hundred years, no one has developed the Dharma as deeply as he has. When he spoke of principles and distinguished things, he always sought the middle way, never casually catering to the fashions of the time, and never seeking to surpass others in eloquence. What he understood, he analyzed clearly without omission; what he did not understand, he temporarily left aside. The Crown Prince of Qin, Yao Hong (姚泓), wanted to hear the Venerable preach the Dharma, so he invited many monks to give lectures in the Eastern Palace. Kumārajīva (鳩摩羅什) and the Venerable debated back and forth many times, but the content is too much to record here. The Qin ruler Yao Xing (姚興) was wholeheartedly devoted to the Buddha Dharma, and more than three thousand monks lived in the palace, grandly practicing Buddhist affairs. Only the Venerable remained quiet and did not associate with the others. Later, he told his disciples, 'Yesterday I saw five merchant ships from my hometown setting sail together.' Later, after about a year, he encountered foreign merchant ships and inquired about the news. Sure enough, they were the five merchant ships from India (天竺) that the Venerable had seen before. When the people of the entire region heard about this, they all rushed to pay their respects and serve him. The Venerable refused to accept all the offerings that people made, only holding his bowl (缽)...
分衛。無論豪賤。嘗與弟子慧觀。次第乞食。至陳郡袁豹。素不敬信。待之甚薄。未飽辭退。豹曰。似未足。且復小留。賢曰。檀越施心有限。故令所設已罄。豹即呼左右。益飯飯果盡。豹大慚。既而問慧觀曰。此沙門何如人。觀曰。德量高邈。非凡所測。豹深嘆異之。賢儀軌率素不同華俗。而志韻清。遠雅有深致。法師僧弼。與沙門寶材。書曰。鬥場禪師。甚有大心。便是天竺主。何風流人也。到義熙十四年。吳郡內史孟顗。右衛將軍褚叔度。則請賢出此經。乃手執梵文。共沙門法業慧嚴等百有餘人。于道場寺譯出。詮定文旨。會通方言。妙得經意。故道場寺猶有華嚴堂焉。大教流傳。蓋其力也。初譯經時。堂前池內。每有二青衣。從池中出。奉以香華。舉眾皆見。亦有神祇。營衛左右。賢以元嘉六年卒。春秋七十有一矣。手屈三指。明得阿那含果焉。
中天竺國三藏法師地婆訶羅。唐言日照。婆羅門種。幼而出家。住摩訶菩提及那蘭陀寺。三藏風儀溫雅。神機朗俊。負笈從師。研精累歲。器成雕玉。學擅青藍。承沙門玄奘傳教東歸。思慕玄門。留情振旦。既而占風聖代。杖錫來儀。載闡上乘。助光神化。爰以永隆初歲。言屆京師。高宗弘顯釋門。克隆遺寄。乃詔緇徒龍象。帝邑英髦。道誠律師。薄塵法師十
【現代漢語翻譯】 現代漢語譯本： 分衛（指僧人托缽乞食）。無論貧窮還是富貴，他（指鳩摩羅什的弟子慧賢）曾經與弟子慧觀一起，依次乞食。到達陳郡袁豹家時，袁豹一向不尊敬僧人，對他們非常輕慢，還沒吃飽就要辭退。袁豹說：『好像還不夠，再稍微留一下。』慧賢說：『檀越（施主）的佈施心意有限，所以使得所準備的食物已經用盡。』袁豹立刻叫左右的人，增加飯食，結果飯食真的用盡了。袁豹非常慚愧。之後問慧觀說：『這位沙門（僧人）是什麼樣的人？』慧觀說：『他的德行和氣量高遠深廣，不是凡人所能測度的。』袁豹深深地感嘆他的不凡。慧賢的儀容舉止一向與中原地區的風俗不同，但是他的志向和韻致清雅高遠，很有深度。法師僧弼與沙門寶材寫信說：『鬥場禪師（指慧賢），很有大志，簡直就是天竺（印度）的主人，真是個風流人物啊！』到了義熙十四年，吳郡內史孟顗、右衛將軍褚叔度，就請慧賢翻譯這部經（指《華嚴經》）。於是慧賢手執梵文原本，與沙門法業、慧嚴等一百多人，在道場寺翻譯出來，詮釋和確定文句的意義，融會貫通各地方的語言，精妙地領會了經文的含義。所以道場寺至今還有華嚴堂。大乘佛教的流傳，大概是他的功勞。最初翻譯經書的時候，在佛堂前的池塘里，經常有兩位青衣童子，從池塘中出來，奉獻香花，大家都看見了。也有神祇，在左右護衛。慧賢在元嘉六年去世，享年七十一歲。他經常屈指計算，表明他證得了阿那含果（三果）。
中天竺國（印度中部）的三藏法師地婆訶羅（Divakara），唐朝話的意思是『日照』。他是婆羅門種姓，從小就出家，住在摩訶菩提寺和那蘭陀寺。地婆訶羅三藏風度儀表溫和文雅，神思機敏，才華出衆。他揹著書箱跟隨老師，專心研究多年，才華像雕琢過的美玉一樣，學問像青色一樣勝過藍色。他繼承沙門玄奘的教法，想要回到東方傳教，思慕玄妙的佛法，想要留在震旦（中國）。不久，他觀察到聖明的時代來臨，拄著錫杖前來朝拜，宣揚大乘佛法，幫助弘揚神聖的教化。於是在永隆初年，到達京師。高宗皇帝弘揚和彰顯佛教，繼承和發揚先人的遺願，於是詔令僧侶中的龍象（指傑出的人才），以及京城中的英俊之士，道誠律師、薄塵法師等十
【English Translation】 English version: 'Fen Wei' (referring to monks begging for food). Regardless of wealth or poverty, he (referring to Huixian, Kumarajiva's disciple) once went begging with his disciple Huiguan. When they arrived at the home of Yuan Bao in Chen Commandery, Yuan Bao, who had always been disrespectful to monks, treated them very poorly, wanting them to leave before they were full. Yuan Bao said, 'It seems like it's not enough; please stay a little longer.' Huixian said, 'The almsgiving heart of the 'Dan Yue' (donor) is limited, so the prepared food has already been exhausted.' Yuan Bao immediately ordered his attendants to add more rice, and indeed, the rice was used up. Yuan Bao was very ashamed. Afterwards, he asked Huiguan, 'What kind of person is this 'Shamen' (monk)?' Huiguan said, 'His virtue and capacity are lofty and profound, not something ordinary people can fathom.' Yuan Bao deeply admired his extraordinary qualities. Huixian's demeanor and conduct were always different from the customs of the Central Plains, but his aspirations and elegance were pure and far-reaching, with deep meaning. The Dharma master Seng Bi and the 'Shamen' Bao Cai wrote in a letter, 'The 'Dou Chang' Chan master (referring to Huixian) has great aspirations; he is practically the master of 'Tian Zhu' (India), truly a man of elegance!' In the fourteenth year of the Yixi era, Meng Yi, the Prefect of Wu Commandery, and Chu Shudu, the General of the Right Guard, requested Huixian to translate this scripture (referring to the 'Avatamsaka Sutra'). Thus, Huixian held the original Sanskrit text and, together with the 'Shamen' Fanye, Huiyan, and more than a hundred others, translated it at the Daochang Temple, interpreting and determining the meaning of the sentences, harmonizing the dialects of various regions, and subtly grasping the meaning of the scripture. Therefore, the Daochang Temple still has the Avatamsaka Hall today. The propagation of Mahayana Buddhism is probably due to his efforts. When the scriptures were first translated, in the pond in front of the hall, there were often two boys in green clothes emerging from the pond, offering incense and flowers, which everyone saw. There were also deities guarding the left and right sides. Huixian passed away in the sixth year of the Yuanjia era, at the age of seventy-one. He often counted on his fingers, indicating that he had attained the 'Anagamin' fruit (Third Fruit).
The 'Tripitaka' master Divakara from Central 'Tian Zhu' (India), which means 'Sun Illumination' in the Tang Dynasty language. He was of the Brahmin caste and became a monk at a young age, residing at the 'Mahabodhi' Temple and 'Nalanda' Temple. The 'Tripitaka' Divakara had a gentle and elegant demeanor, with brilliant and outstanding intelligence. Carrying his book bag, he followed his teacher and studied diligently for many years, his talent like carved jade, his learning surpassing blue. He inherited the teachings of the 'Shamen' Xuanzang and wanted to return to the East to propagate the Dharma, longing for the profound Buddhist teachings and wanting to stay in 'Zhendan' (China). Soon, he observed the arrival of a wise era and came to pay homage with his staff, propagating the Mahayana Dharma and helping to promote the sacred teachings. Thus, in the early years of the Yonglong era, he arrived in the capital. Emperor Gaozong promoted and manifested Buddhism, inheriting and carrying forward the wishes of his predecessors, so he ordered the 'dragons and elephants' (outstanding talents) among the monks, as well as the talented individuals in the capital, the Vinaya Master Daocheng, the Dharma Master Bochen, and ten
大德等。于魏國西寺。翻譯經論之次時有賢首法師。先以華嚴為業。每慨斯經闕而未備。往就問之云。赍第八會文。今來至此。賢首遂與三藏對挍。遂獲善財善知識天主光等十有餘人。遂請譯新文。以補舊闕。沙門復禮執筆。沙門慧智譯語。更譯密嚴等經論十有餘部。合二十四卷。並皇大后御製序文。深加贊述。今見流行於代焉。三藏辭鄉之日。其母尚存。無忘鞠育之恩。恒思顧復之報。遂詣神都。抗表天闕。乞還舊國。初未之許。再三固請。有敕從之。京師諸德。造緋羅珠寶袈裟。附供菩提樹像。敕錫神鐘一口。及請幡像供具遵途。以垂拱三年十二月二十七日。體甚康體。告門人曰。吾當逝矣。右脅而臥。無疾而終於神都魏國東寺。會葬者數千萬人。聖母聞之。深加悲悼。施絹千匹。以充殯禮。道俗悲慕。如喪所親。香華輦輿瘞于龍門山陽。伊水之左。門人修理靈龕。加飾重閣。因起精廬其側。掃灑供養焉。后因梁王所奏請。置伽藍。敕內註名為香山寺。危樓切漢。飛閣凌雲。石像七龕。浮圖八角。駕親游幸。具題詩讚云爾。
大周神都佛授記寺沙門實叉難陀。唐云喜覺。于闐國人。智度弘曠。利物為心。善大小乘。兼異學論。天后明揚佛日。敬重大乘。以華嚴舊經處會未備。遠聞于闐有斯梵本。發使求訪。
【現代漢語翻譯】 現代漢語譯本： 諸位大德。在魏國西寺翻譯經論的時候，有一位賢首法師（指賢首國師，法藏）。他先前專研《華嚴經》，常常慨嘆此經殘缺不全。他前去詢問（實叉難陀），說：『我帶來了第八會（《入法界品》）的經文，現在來到這裡。』賢首法師於是與三藏法師（指實叉難陀）對照校勘，於是獲得了善財（指善財童子）、善知識（指善知識們）、天主光（指天主光菩薩）等十餘人的事蹟。於是請求翻譯新的經文，以補全舊經的缺失。沙門復禮執筆，沙門慧智翻譯。又翻譯了《密嚴經》等經論十餘部，共二十四卷。並有皇太后（指武則天）御製的序文，對譯經事業深加讚揚。現在這些經文在世間廣為流傳。三藏法師離開家鄉的時候，他的母親還健在，他沒有忘記母親的養育之恩，常常思念報答。於是前往神都（指洛陽），向朝廷上表，請求返回故國。起初沒有被允許，經過再三懇請，皇帝下令同意。京城的諸位德高望重的僧人，製作了緋紅色羅織的珠寶袈裟，附在供奉的菩提樹像上。皇帝敕賜神鐘一口，以及幡幢、佛像等供具，一路護送。在垂拱三年（公元687年）十二月二十七日，實叉難陀身體非常健康，他告訴門人說：『我將要離世了。』他右脅而臥，沒有疾病而圓寂于神都魏國東寺。參加葬禮的有數千萬人。聖母（指武則天）聽聞后，深感悲痛，施捨絹一千匹，用來充當殯葬費用。僧俗大眾悲傷思慕，如同失去了親人。用香花裝飾的車輛將他安葬在龍門山陽，伊水之左。門人修理了他的靈龕，加以裝飾重閣，因此在旁邊建造精舍，打掃灑水供養。後來因為梁王（可能是武承嗣或其他梁王）的奏請，在此設定伽藍（指寺院），皇帝下令命名為香山寺。高樓聳入雲霄，飛閣彷彿凌駕于雲端。有石像七龕，浮圖八角。皇帝親自游幸，並題詩讚頌。
大周神都佛授記寺沙門實叉難陀（Śikṣānanda），唐朝話語是喜覺。是于闐國（Khotan）人。智慧和氣度都非常弘大，以利益眾生為心。擅長大小乘佛法，也精通外道學說。天后（指武則天）爲了發揚佛法，敬重佛法，因為《華嚴經》舊譯本不夠完整，聽說于闐國有梵文原本，派遣使者前去尋訪。
【English Translation】 English version: Venerable monks, while translating scriptures and treatises at the Western Temple in the Wei Kingdom, there was a Dharma Master Xianshou (referring to National Teacher Xianshou, Fazang). He initially specialized in the Avataṃsaka Sūtra (Flower Garland Sutra), and often lamented that this scripture was incomplete. He went to inquire (of Śikṣānanda), saying, 'I have brought the text of the Eighth Assembly (the Gaṇḍavyūha Sūtra), and have come here now.' Dharma Master Xianshou then collated it with the Tripiṭaka Master (referring to Śikṣānanda), and thus obtained the accounts of Sudhana (referring to Sudhana-śreṣṭhin), good spiritual friends (referring to the Kalyāṇa-mitras), Heavenly Lord Light (referring to Tejorāśmi Bodhisattva), and more than ten others. Thereupon, he requested the translation of the new text to supplement the deficiencies of the old scripture. The śrāmaṇa Fuli held the pen, and the śrāmaṇa Huizhi translated. They also translated more than ten scriptures and treatises, including the Ghanavyūha Sūtra, totaling twenty-four volumes. Furthermore, there was an imperial preface written by the Empress Dowager (referring to Wu Zetian), which deeply praised the translation work. These scriptures are now widely circulated in the world. When the Tripiṭaka Master left his hometown, his mother was still alive. He did not forget his mother's nurturing grace, and often thought of repaying her. Therefore, he went to the Divine Capital (referring to Luoyang), and submitted a memorial to the court, requesting to return to his homeland. Initially, it was not permitted, but after repeated requests, the emperor issued an order to grant it. The virtuous monks of the capital made a jeweled kāṣāya of scarlet silk, attached to the Bodhi tree statue offered. The emperor bestowed a divine bell, as well as banners, images, and other offerings, escorting him along the way. On the twenty-seventh day of the twelfth month of the third year of the Chuigong era (687 AD), Śikṣānanda was in very good health. He told his disciples, 'I am about to depart.' He lay down on his right side, and passed away without illness at the Eastern Temple of the Wei Kingdom in the Divine Capital. Tens of millions of people attended the funeral. The Holy Mother (referring to Wu Zetian) was deeply saddened upon hearing this, and donated a thousand bolts of silk to be used for funeral expenses. Monks and laypeople mourned with grief, as if they had lost a loved one. A vehicle decorated with incense and flowers buried him on the sunny side of Longmen Mountain, to the left of the Yi River. His disciples repaired his reliquary, adding decorated upper stories, and therefore built a monastery next to it, sweeping and watering it for offerings. Later, due to the request of the Prince of Liang (possibly Wu Chengsi or another Prince of Liang), a monastery (referring to a saṃghārāma) was established here, and the emperor ordered it to be named Xiangshan Temple. The tall buildings soared into the clouds, and the flying pavilions seemed to soar above the clouds. There were seven grottoes of stone statues, and an octagonal stūpa. The emperor personally visited and wrote poems of praise.
The śrāmaṇa Śikṣānanda (Śikṣānanda) of the Buddha-prediction Temple in the Divine Capital of the Great Zhou, in Tang language, is Xijue (Joyful Awakening). He is a native of Khotan (Khotan). His wisdom and magnanimity were very great, and he took benefiting sentient beings as his heart. He was skilled in both the Mahāyāna and Hīnayāna Buddhist teachings, and was also proficient in non-Buddhist doctrines. The Empress Dowager (referring to Wu Zetian), in order to promote Buddhism, respected the Mahāyāna teachings. Because the old translation of the Avataṃsaka Sūtra was incomplete, she heard that there was a Sanskrit original in Khotan, and sent envoys to seek it out.
並請譯人。實叉與經。同臻帝闕。以天后證聖元年乙未。于東都大內遍空寺。譯華嚴經。天后親臨法座。煥發序文。自運仙毫。首題名品。南印度沙門菩提流志。沙門義凈。同宣梵文。后付沙門復禮法藏等。于佛授記寺。譯至聖歷二年己亥功畢。又至久視元年庚子。於三陽宮內。譯大乘入楞伽經。及於西京清禪寺東都佛授記寺。譯文殊授記等經。前後總譯一十九都。沙門波侖玄執等筆受。沙門復禮綴文。沙門法寶弘景等證義。太子中舍人。賈膺福監護至長安。四年實叉。緣母年老。請歸覲省。表書再上。方蒙允許。敕御史崔嗣光。送至於闐。后和帝龍興。重暉佛日。敕再徴召。方屆帝城。以景龍二年。達于茲土。帝屈萬乘之尊。親迎于開遠門外。京城緇侶。備諸幢幡。逆路導引。仍裝飾青象。令乘入城。敕于大薦福寺安置。未遑翻譯遘疾彌留。以景雲元年十月十二日。右脅疊足。終於大薦福寺。春秋五十有九。緇徒悲噎。嘆法棟之遽摧。俗侶哀號。恨群生之失導。有詔聽依外國法葬。以十一月十二日。于開遠門外古燃燈臺焚之。薪盡火滅。其舌猶存。斯是弘法之嘉瑞也。至十二月十三日。本國門人悲智。敕使哥舒道元。送其餘骸及斯靈舌。遂歸於闐。起塔供養。後人復于焚屍之所。起七層塔焉。
支流第四兜沙
【現代漢語翻譯】 現代漢語譯本：譯者實叉難陀（Śikṣānanda，意為『學喜』）與經書一同到達帝都。在武則天證聖元年乙未年，于東都大內遍空寺翻譯《華嚴經》。武則天親自來到法座，發表序文，親自用筆題寫品名。南印度沙門菩提流志（Bodhi-ruci，意為『覺愛』）、沙門義凈（I-tsing）共同宣讀梵文。之後交給沙門復禮、法藏等人，在佛授記寺翻譯，直至聖歷二年己亥年完成。又在久視元年庚子年，於三陽宮內翻譯《大乘入楞伽經》，以及在西京清禪寺、東都佛授記寺翻譯《文殊授記經》等經。前後總共翻譯了十九部。沙門波侖、玄執等負責筆錄，沙門復禮負責潤色文字，沙門法寶、弘景等負責考證義理。太子中舍人賈膺福負責監護。至長安四年，實叉難陀因為母親年老，請求回鄉探望，多次上表，才得到允許。皇帝敕令御史崔嗣光護送他到于闐（Khotan）。後來唐睿宗即位，重振佛法，再次下詔徵召。實叉難陀才到達帝都，在景龍二年到達。皇帝以萬乘之尊，親自在開遠門外迎接。京城的僧侶們準備了各種幢幡，在道路上引導。還裝飾了青象，讓他乘象入城。皇帝下令在大薦福寺安置。還未開始翻譯，就生病去世。在景雲元年十月十二日，右脅而臥，雙足交疊，在大薦福寺圓寂，享年五十九歲。僧侶們悲傷哽咽，嘆息佛法棟樑的突然倒塌。俗人們哀號，遺憾眾生失去了引導。皇帝下詔允許按照外國的喪葬儀式進行。在十一月十二日，在開遠門外的古燃燈臺火化。柴火燒盡，火焰熄滅，他的舌頭仍然存在。這是弘揚佛法的吉祥徵兆。到十二月十三日，實叉難陀本國的弟子悲智，由敕使哥舒道元護送他的遺骸和這根靈舌，返回于闐，建造佛塔供養。後來人們又在焚屍的地方，建造了七層佛塔。 支流第四兜沙（Tukṣa）
【English Translation】 English version: The translator Śikṣānanda (meaning 'Joy of Learning') arrived at the imperial capital along with the scriptures. In the first year of Empress Wu Zetian's Zheng Sheng era, the year Yiwei, he translated the Avataṃsaka Sūtra at the Biankong Temple within the imperial palace in the Eastern Capital. Empress Wu Zetian personally graced the Dharma seat, delivered a preface, and personally inscribed the titles of the chapters. The South Indian Śramaṇa Bodhi-ruci (meaning 'Awakened Love') and Śramaṇa I-tsing jointly recited the Sanskrit text. Later, it was entrusted to Śramaṇa Fuli, Fazang, and others, who translated it at the Buddha Prediction Temple until the year Jihai of the Shengli era. Furthermore, in the year Gengzi of the Jiushi era, the Laṅkāvatāra Sūtra was translated within the Sanyang Palace, and the Mañjuśrī Prediction Sūtra and other scriptures were translated at the Qingchan Temple in the Western Capital and the Buddha Prediction Temple in the Eastern Capital. In total, nineteen texts were translated. Śramaṇa Bolun, Xuanzhi, and others were responsible for the transcription, Śramaṇa Fuli for the polishing of the text, and Śramaṇa Fabao, Hongjing, and others for the verification of the meaning. Jia Yingfu, a secretary of the Crown Prince, was responsible for supervision. In the fourth year of Chang'an, Śikṣānanda requested to return home to visit his elderly mother, and after repeated petitions, he was finally granted permission. The emperor ordered the imperial censor Cui Siguan to escort him to Khotan. Later, Emperor Ruizong ascended the throne and revived Buddhism, and he issued another edict summoning Śikṣānanda. Śikṣānanda finally arrived at the imperial capital in the second year of Jinglong. The emperor, with the dignity of the Son of Heaven, personally welcomed him outside the Kaiyuan Gate. The monks and nuns of the capital prepared various banners and canopies to guide the way. They also decorated a blue elephant for him to ride into the city. The emperor ordered him to be housed at the Great Jianfu Temple. Before he could begin translating, he fell ill and passed away. On the twelfth day of the tenth month of the first year of Jingyun, he passed away at the Great Jianfu Temple, lying on his right side with his feet crossed, at the age of fifty-nine. The monks and nuns grieved, lamenting the sudden collapse of the pillar of the Dharma. The laypeople mourned, regretting the loss of guidance for sentient beings. The emperor issued an edict allowing him to be buried according to foreign customs. On the twelfth day of the eleventh month, he was cremated at the ancient Burning Lamp Platform outside the Kaiyuan Gate. When the firewood was exhausted and the flames extinguished, his tongue remained intact. This was an auspicious sign of propagating the Dharma. On the thirteenth day of the twelfth month, his disciple Beizhi from his native country, escorted by the imperial envoy Geshudao Yuan, sent his remains and this sacred tongue back to Khotan, where a pagoda was built for their veneration. Later, people built a seven-story pagoda at the site of the cremation. Branch Stream Fourth Tukṣa
經一卷(是華嚴名號品) 後漢月支國沙門支讖譯菩薩本業經一卷(或云凈行品經是凈行品) 吳月支國沙門清信士支謙譯諸菩薩求佛本業經一卷(亦是凈行品也) 西晉清信士聶道真譯菩薩本願行品經一卷(亦是凈行品也) 亦是道真重譯
右件經並是此經第二會中出。菩薩十住經一卷(是十住品) 東晉西域沙門祇多密晉言訶支譯菩薩十住經一卷(是十住品) 西晉沙門竺法護譯菩薩十道地經一卷(似十住品) 聶道真譯十住斷結經十卷(非十住品亦非十地品以名同恐誤附也) 後秦涼州沙門竺佛念譯
右件經並是此經第三會中出。十地斷經十卷(是十地品) 後秦沙門竺佛念譯十住經十二卷(是十地品) 西晉聶道真譯菩薩十地經一卷(似十地品十住品也) 西晉竺法護譯大方廣十地經一卷(似十地十住品也) 西域沙門吉迦夜譯十地經一卷(似十地十住品) 東晉訶支譯十住經四卷(具是十地品) 後秦羅什共罽賓三藏佛陀耶舍秦言覺明譯漸備一切智德經五卷(具是十地品) 西晉月支國沙門曇摩羅晉言法護譯菩薩初地經一卷(似初地) 西晉清信士聶道真譯
右件經並是此經第六會中出。等目菩薩經二卷(是十定品) 竺法護譯顯無邊佛土功德經一卷(是壽命品) 唐三藏法師玄奘譯如
【現代漢語翻譯】 現代漢語譯本： 《經一卷》（是《華嚴名號品》），後漢月支國沙門支讖譯。 《菩薩本業經》一卷（或云《凈行品經》，是《凈行品》），吳月支國沙門清信士支謙譯。 《諸菩薩求佛本業經》一卷（亦是《凈行品》），西晉清信士聶道真譯。 《菩薩本願行品經》一卷（亦是《凈行品》），亦是道真重譯。
右列經文均出自此經第二會中。 《菩薩十住經》一卷（是《十住品》），東晉西域沙門祇多密（晉言訶支）譯。 《菩薩十住經》一卷（是《十住品》），西晉沙門竺法護譯。 《菩薩十道地經》一卷（似《十住品》），聶道真譯。 《十住斷結經》十卷（非《十住品》，亦非《十地品》，以名同恐誤附也），後秦涼州沙門竺佛念譯。
右列經文均出自此經第三會中。 《十地斷經》十卷（是《十地品》），後秦沙門竺佛念譯。 《十住經》十二卷（是《十地品》），西晉聶道真譯。 《菩薩十地經》一卷（似《十地品》、《十住品》），西晉竺法護譯。 《大方廣十地經》一卷（似《十地品》、《十住品》），西域沙門吉迦夜譯。 《十地經》一卷（似《十地品》、《十住品》），東晉訶支譯。 《十住經》四卷（具是《十地品》），後秦羅什共罽賓（梵文：Kashmir）三藏佛陀耶舍（秦言覺明）譯。 《漸備一切智德經》五卷（具是《十地品》），西晉月支國沙門曇摩羅（晉言法護）譯。 《菩薩初地經》一卷（似初地），西晉清信士聶道真譯。
右列經文均出自此經第六會中。 《等目菩薩經》二卷（是《十定品》），竺法護譯。 《顯無邊佛土功德經》一卷（是《壽命品》），唐三藏法師玄奘譯。 如
【English Translation】 English version: 《Sutra in One Fascicle》(is 'The Names of the Buddhas' Chapter'), translated by Zhi Qian, a Shramana from Yuezhi (an ancient people in Central Asia) during the Later Han Dynasty. 《Sutra on the Fundamental Karma of Bodhisattvas》 in One Fascicle (also known as 'Sutra on Pure Conduct', which is the 'Pure Conduct' Chapter), translated by Zhi Qian, a Shramana and devout layperson from Yuezhi during the Wu Dynasty. 《Sutra on the Fundamental Karma of Bodhisattvas Seeking Buddhahood》 in One Fascicle (also the 'Pure Conduct' Chapter), translated by Nie Daozhen, a devout layperson from the Western Jin Dynasty. 《Sutra on the Chapter of the Fundamental Vows and Practices of Bodhisattvas》 in One Fascicle (also the 'Pure Conduct' Chapter), also re-translated by Daozhen.
The above sutras all come from the Second Assembly of this sutra. 《Sutra on the Ten Abodes of Bodhisattvas》 in One Fascicle (is the 'Ten Abodes' Chapter), translated by Jiduomi (Chinese name: Hezhi), a Shramana from the Western Regions during the Eastern Jin Dynasty. 《Sutra on the Ten Abodes of Bodhisattvas》 in One Fascicle (is the 'Ten Abodes' Chapter), translated by Zhu Fahu, a Shramana from the Western Jin Dynasty. 《Sutra on the Ten Paths and Grounds of Bodhisattvas》 in One Fascicle (similar to the 'Ten Abodes' Chapter), translated by Nie Daozhen. 《Sutra on Severing Bonds in the Ten Abodes》 in Ten Fascicles (neither the 'Ten Abodes' Chapter nor the 'Ten Grounds' Chapter; included here due to similar names, possibly by mistake), translated by Zhu Fonian, a Shramana from Liangzhou during the Later Qin Dynasty.
The above sutras all come from the Third Assembly of this sutra. 《Sutra on Severing [Afflictions on the] Ten Grounds》 in Ten Fascicles (is the 'Ten Grounds' Chapter), translated by Zhu Fonian, a Shramana from the Later Qin Dynasty. 《Sutra on the Ten Abodes》 in Twelve Fascicles (is the 'Ten Grounds' Chapter), translated by Nie Daozhen from the Western Jin Dynasty. 《Sutra on the Ten Grounds of Bodhisattvas》 in One Fascicle (similar to the 'Ten Grounds' Chapter and 'Ten Abodes' Chapter), translated by Zhu Fahu from the Western Jin Dynasty. 《Sutra on the Great and Vast Ten Grounds》 in One Fascicle (similar to the 'Ten Grounds' and 'Ten Abodes' Chapters), translated by Jijiaye, a Shramana from the Western Regions. 《Sutra on the Ten Grounds》 in One Fascicle (similar to the 'Ten Grounds' and 'Ten Abodes' Chapters), translated by Hezhi from the Eastern Jin Dynasty. 《Sutra on the Ten Abodes》 in Four Fascicles (fully contains the 'Ten Grounds' Chapter), translated by Kumarajiva of Later Qin Dynasty, together with Buddhayasas (Chinese name: Jueming), a Tripitaka master from Kashmir. 《Sutra on Gradually Perfecting All-Knowing Virtues》 in Five Fascicles (fully contains the 'Ten Grounds' Chapter), translated by Dharmaraksa (Chinese name: Fahu), a Shramana from Yuezhi during the Western Jin Dynasty. 《Sutra on the First Ground of Bodhisattvas》 in One Fascicle (similar to the First Ground), translated by Nie Daozhen, a devout layperson from the Western Jin Dynasty.
The above sutras all come from the Sixth Assembly of this sutra. 《Sutra on the Sameness of Vision of Bodhisattvas》 in Two Fascicles (is the 'Ten Samadhis' Chapter), translated by Zhu Fahu. 《Sutra on Displaying the Merits of Boundless Buddha Lands》 in One Fascicle (is the 'Lifespan' Chapter), translated by the Tang Dynasty Tripitaka Master Xuanzang. As
來興現經四卷(是性起品無重頌偈仍將十忍品次後編之亦不題也) 西晉元康年竺法護譯如來興現經一卷(與法護譯題彼品名廣略為名) 西晉沙門白法祖譯大方廣如來性起經二卷(序分是名號品現正說即是性起品) 失譯大方廣如來性起微密藏經二卷(與前同本異譯) 西晉元康年出不現譯人
右件經並是此經第七會中出。度世經六卷(是離世間品) 西晉法護譯普賢菩薩答難二千經(是離世間品) 吳代失譯
右件經並是此經第八會中出。羅摩伽經三卷(是入法界品文不足) 西秦沙門聖賢或云堅公譯 又魏安法賢譯一本亦三卷 又北涼曇無讖譯一本一卷成。
右件經並是此經第九會中出。大方廣華嚴入如來不思議境界經二卷(或無大方廣字) 右是隋北天竺三藏阇那崛多隋言智德譯(或云共笈多譯)。度諸佛境界智嚴經一卷 梁扶南沙門僧伽婆羅梁言僧養亦云僧鎧譯度諸佛境界智光嚴經一卷 失譯大方廣入如來不思議境界經二卷 大周于闐沙門實叉難陀譯
右件四經同本異譯並云在普光法堂說。大方廣佛華嚴佛境界分一卷 唐載初年于闐三藏提云般若譯大方廣佛境界經一卷 大周于闐三藏實叉難陀譯
右件二經同本異譯菩提樹下說。大方廣普賢所說經一卷(說佛身內有不可說世
【現代漢語翻譯】 現代漢語譯本 《來興現經》四卷（是性起品，無重頌偈，仍將十忍品編在其後，亦不題名）——西晉元康年間，竺法護譯。 《如來興現經》一卷（與竺法護譯本同，題彼品名，廣略為名）——西晉沙門白法祖譯。 《大方廣如來性起經》二卷（序分是名號品，現正說即是性起品）——失譯，西晉元康年間出，不現譯人。 《大方廣如來性起微密藏經》二卷（與前同本異譯）——失譯。
右列經文均從此經第七會中出。 《度世經》六卷（是離世間品）——西晉法護譯。 《普賢菩薩答難二千經》（是離世間品）——吳代失譯。
右列經文均從此經第八會中出。 《羅摩伽經》三卷（是入法界品，文不足）——西秦沙門聖賢，或云堅公譯；又有魏安法賢譯本，亦三卷；又有北涼曇無讖譯本，一卷成。
右列經文均從此經第九會中出。 《大方廣華嚴入如來不思議境界經》二卷（或無大方廣字）——右為隋北天竺三藏阇那崛多（Dhyana Gupta）（隋言智德）譯（或云共笈多（Gupta）譯）。 《度諸佛境界智嚴經》一卷——梁扶南沙門僧伽婆羅（Sanghavarman）（梁言僧養，亦云僧鎧）譯。 《度諸佛境界智光嚴經》一卷——失譯。 《大方廣入如來不思議境界經》二卷——大周于闐沙門實叉難陀（Śikṣānanda）譯。
右列四經同本異譯，並云在普光法堂說。 《大方廣佛華嚴佛境界分》一卷——唐載初年，于闐三藏提云般若（Divākara-prajñā）譯。 《大方廣佛境界經》一卷——大周于闐三藏實叉難陀（Śikṣānanda）譯。
右列二經同本異譯，菩提樹下說。 《大方廣普賢所說經》一卷（說佛身內有不可說世界）
【English Translation】 English version 'Laixing Xian Jing' in four volumes (This is the 'Nature Arising Chapter', without repeated verses, and the 'Tenfold Endurance Chapter' is still placed after it, without a title) - Translated by Zhu Fahu during the Yuankang era of the Western Jin Dynasty. 'Rulai Xing Xian Jing' in one volume (Similar to Zhu Fahu's translation, titled with the chapter name, with varying degrees of detail) - Translated by the Shramana Bai Fazu of the Western Jin Dynasty. 'Dafangguang Rulai Xingqi Jing' in two volumes (The introductory section is the 'Name Chapter', and the main discourse is the 'Nature Arising Chapter') - Lost in translation, emerged during the Yuankang era of the Western Jin Dynasty, translator unknown. 'Dafangguang Rulai Xingqi Wimi Zang Jing' in two volumes (A different translation of the same text as the previous one) - Lost in translation.
The above scriptures are all from the seventh assembly of this scripture. 'Du Shi Jing' in six volumes (This is the 'Leaving the World Chapter') - Translated by Zhu Fahu of the Western Jin Dynasty. 'Puxian Pusa Da Nan Erqian Jing' (This is the 'Leaving the World Chapter') - Lost in translation during the Wu Dynasty.
The above scriptures are all from the eighth assembly of this scripture. 'Luomoqie Jing' in three volumes (This is the 'Entering the Dharma Realm Chapter', with insufficient text) - Translated by the Shramana Shengxian of the Western Qin Dynasty, or said to be translated by Jian Gong; also, there is a translation by Wei An Faxian, also in three volumes; and a translation by Tan Wuchen of the Northern Liang Dynasty, completed in one volume.
The above scriptures are all from the ninth assembly of this scripture. 'Dafangguang Huayan Ru Rulai Bu Si Yi Jingjie Jing' in two volumes (Sometimes without the words 'Dafangguang') - Translated by the Tripitaka Dhyana Gupta (智德) of Northern India during the Sui Dynasty (or said to be translated by Gupta (笈多)). 'Du Zhu Fo Jingjie Zhiyan Jing' in one volume - Translated by the Shramana Sanghavarman (僧伽婆羅) (Seng Yang, also known as Seng Kai) of Funan during the Liang Dynasty. 'Du Zhu Fo Jingjie Zhiguangyan Jing' in one volume - Lost in translation. 'Dafangguang Ru Rulai Bu Si Yi Jingjie Jing' in two volumes - Translated by the Shramana Śikṣānanda (實叉難陀) of Khotan during the Great Zhou Dynasty.
The above four scriptures are different translations of the same text, and it is said that they were spoken in the Puguang Dharma Hall. 'Dafangguang Fo Huayan Fo Jingjie Fen' in one volume - Translated by the Tripitaka Divākara-prajñā (提云般若) of Khotan during the Zaichu year of the Tang Dynasty. 'Dafangguang Fo Jingjie Jing' in one volume - Translated by the Tripitaka Śikṣānanda (實叉難陀) of Khotan during the Great Zhou Dynasty.
The above two scriptures are different translations of the same text, and it is said that they were spoken under the Bodhi tree. 'Dafangguang Puxian Suo Shuo Jing' in one volume (Speaking of unspeakable worlds within the Buddha's body)
界事) 大周實叉難陀譯大方廣佛華嚴修慈分經一卷 唐載初年提云般若譯
右已上不思議境界等經。現本華嚴內。雖無此等品。然勘梵本。並皆具有。固是此經別行品會。為梵品不題品次。不編入大部。信力入印法門經五卷 元魏南天竺三藏曇摩流支魏云希法譯
右件經。古德相傳云。是華嚴別品。詳其文句。始終總無華嚴流類。近勘梵本。亦無此品。請後人詳究。
鈔華嚴經一十五卷
右昔南齊司徒。竟陵文宣王蕭子良者。天機秀髮。宅心真境。望億劫而長驅。凌千歲而獨上。若闡揚經教。開弘福業。莫不出自神里行之身命。永明八年。感夢東方天王如來。冥資聖授始撰凈住之法。又夢。沙門自稱智勝。引對佛前。教其轉讀。因傳經唄之則。又㢡率朝賢。啟龍華三會之福。祇勸士庶。受菩薩三聚之戒。並祥瑞鬱蒸。難得而言者也。加以閱彼龍宮。仞斯象跡。毗贊玄化。住持覺運。凡鈔如上等諸經。三百餘卷。撰弘益文翰。一百餘卷。自手書經七十餘卷。其所撰內。有華嚴瓔珞經二卷。標出世之術。華嚴齊記一卷。敘法會之致。並可以垂鏡來葉。不刊之勝躅也。
華嚴十惡經一卷
右隋學士費長房三寶錄注。入偽妄。恐后賢濫赍。故此附出。
論釋第五
婆羅頗
密多三藏云。西國相。傳龍樹從龍宮。將經出已。遂造大不思議論。亦十萬頌。釋此經既冥機未啟。不測其指歸也。
十住毗婆沙論一十六卷 龍樹所造。釋十地品義。後秦耶舍三藏。口誦其文。共羅什法師譯出。釋十地品。內至第二地余文。以耶舍不誦。遂闕解釋。相傳其論。是大不思議論中一分也。
十住論一十卷 龍樹所造。後秦弘始年中羅什法師譯。
十地論一十二卷 婆藪般豆菩薩。此雲天親。于山中釋十地品。疊本經文。依次消解。菩薩初造論成。感經放光明山振地動。其國主臣民。俱來慶賀。嘆爲希有瑞也。
廣如本傳。至後魏。有北天竺三藏菩提留支。魏云希覺。來此翻譯。初譯之日。宣武皇帝親自筆受一日。又曰。中天竺三藏。勒那摩提。魏云寶意。來此共流支。于洛水南北。各譯一本。其後僧統慧光。請二賢。對詳挍同異。參成一本。又別傳云。天親造華嚴經論既未獲具本。此十地或是。隨得翻之。又云。無著菩薩往來都率。彌勒菩薩教以華嚴等經。自彼宣流。亦其力也。近問西來三藏梵僧。皆云。金剛軍菩薩。造十地釋論。有一萬二千頌。翻可成三十餘卷。又堅慧菩薩。亦造略釋。並未傳此土。于闐國見有其本。實叉歸日。已附信索。如得亦擬翻出。又瑜伽菩薩地中
【現代漢語翻譯】 現代漢語譯本：密多三藏說，西國（指印度）流傳，龍樹（Nāgārjuna，佛教哲學家）從龍宮（Nāga Palace，龍族居住的宮殿）取出經書後，便造了《大不思議論》（Mahā-acintya-vāda-śāstra），也有十萬頌。解釋這部經，但因為深奧的機理沒有被開啟，所以無法測度它的旨歸。
《十住毗婆沙論》（Daśa-bhūmi-vibhāṣā-śāstra）一十六卷，龍樹（Nāgārjuna，佛教哲學家）所造，解釋《十地品》（Daśa-bhūmika-sūtra）的意義。後秦時期，耶舍三藏（Yaśas，譯經師）口誦其文，與鳩摩羅什法師（Kumārajīva，著名譯經師）共同翻譯出來。解釋《十地品》，內容到第二地之後就沒有了，因為耶舍（Yaśas，譯經師）不能背誦，所以缺少了解釋。相傳這部論是大不思議論中的一部分。
《十住論》（Daśabhūmika-śāstra）一十卷，龍樹（Nāgārjuna，佛教哲學家）所造，後秦弘始年間鳩摩羅什法師（Kumārajīva，著名譯經師）翻譯。
《十地論》（Daśabhūmika-śāstra）一十二卷，婆藪般豆菩薩（Vasubandhu，佛教論師），這裡翻譯為天親（Vasubandhu的意譯）。他在山中解釋《十地品》（Daśa-bhūmika-sūtra），疊合原本的經文，依次消解。菩薩最初造論完成時，感應到經書放出光明，山搖地動。他的國王、臣民都來慶賀，嘆爲稀有的祥瑞。
詳細情況如本傳所記載。到了後魏，有北天竺三藏菩提留支（Bodhiruci，譯經師），魏朝稱他為希覺（Bodhiruci的意譯），來到這裡翻譯。最初翻譯的那天，宣武皇帝親自筆錄了一天。又說，中天竺三藏勒那摩提（Ratnamati，譯經師），魏朝稱他為寶意（Ratnamati的意譯），來到這裡與菩提留支（Bodhiruci，譯經師）在洛水南北兩地，各自翻譯了一個版本。之後僧統慧光（Huiguang，僧官名）請兩位賢者，對照詳細校勘相同和不同之處，參合成為一個版本。另外的傳記說，天親（Vasubandhu，佛教論師）造《華嚴經論》（Avataṃsaka Sūtra Śāstra）沒有獲得完整的版本，這部《十地論》（Daśabhūmika-śāstra）或許是隨緣得到的就翻譯了。又說，無著菩薩（Asaṅga，佛教論師）往來兜率天（Tuṣita Heaven，彌勒菩薩居住的凈土），彌勒菩薩（Maitreya，未來佛）教他《華嚴經》（Avataṃsaka Sūtra）等經，從那裡宣流，也是他的力量。最近問西來的三藏梵僧，都說金剛軍菩薩（Vajrasena，菩薩名）造《十地釋論》（Daśabhūmika-vyākhyāna-śāstra），有一萬二千頌，翻譯過來可以成為三十多卷。又有堅慧菩薩（Dṛḍhamati，菩薩名）也造了簡略的解釋，但還沒有傳到這裡。于闐國（Khotan，古國名）有這個版本。實叉難陀（Śikṣānanda，譯經師）回國時，已經附信索取。如果得到也打算翻譯出來。又《瑜伽菩薩地》（Yogācārabhūmi-śāstra）中
【English Translation】 English version: The Tripitaka Master Mito said: It is transmitted in the Western Country (India) that Nāgārjuna (Buddhist philosopher) brought the scriptures out from the Nāga Palace (the palace where the Nāga race lives), and then composed the Mahā-acintya-vāda-śāstra (Treatise on the Great Inconceivable), which also has 100,000 verses. This scripture was explained, but because the profound mechanisms were not opened, its ultimate meaning could not be fathomed.
The Daśa-bhūmi-vibhāṣā-śāstra (Commentary on the Ten Stages Sutra) in sixteen fascicles, composed by Nāgārjuna (Buddhist philosopher), explains the meaning of the Daśa-bhūmika-sūtra (Ten Stages Sutra). During the Later Qin dynasty, the Tripitaka Master Yaśas (translator) recited its text, and together with the Dharma Master Kumārajīva (famous translator), translated it. The explanation of the Daśa-bhūmika-sūtra (Ten Stages Sutra) only goes up to the second stage, because Yaśas (translator) could not recite it, so the explanation is missing. It is said that this treatise is a part of the Mahā-acintya-vāda-śāstra (Treatise on the Great Inconceivable).
The Daśabhūmika-śāstra (Ten Stages Sutra) in ten fascicles, composed by Nāgārjuna (Buddhist philosopher), was translated by the Dharma Master Kumārajīva (famous translator) during the Hongshi era of the Later Qin dynasty.
The Daśabhūmika-śāstra (Ten Stages Sutra) in twelve fascicles, composed by the Bodhisattva Vasubandhu (Buddhist philosopher), which translates to 'Heavenly Kin'. He explained the Daśa-bhūmika-sūtra (Ten Stages Sutra) in the mountains, overlapping the original scripture text, and dissolving it in order. When the Bodhisattva initially completed the treatise, he sensed the scripture emitting light, and the mountains shook. His king, ministers, and people all came to congratulate him, marveling at the rare auspicious sign.
The details are as recorded in the biography. During the Later Wei dynasty, there was the Tripitaka Master Bodhiruci (translator) from North India, whom the Wei dynasty called 'Rare Awakening'. He came here to translate. On the first day of translation, Emperor Xuanwu personally took notes for a day. It is also said that the Tripitaka Master Ratnamati (translator) from Central India, whom the Wei dynasty called 'Jewel Intent', came here and translated a version each with Bodhiruci (translator) on the north and south sides of the Luo River. Later, the Sangha Administrator Huiguang (monastic official) asked the two sages to compare and examine the similarities and differences in detail, and combined them into one version. Another biography says that Vasubandhu (Buddhist philosopher) did not obtain the complete version of the Avataṃsaka Sūtra Śāstra (Flower Garland Sutra Treatise), so this Daśabhūmika-śāstra (Ten Stages Sutra) was perhaps translated as it was obtained. It is also said that the Bodhisattva Asaṅga (Buddhist philosopher) traveled to and from the Tuṣita Heaven (pure land where Maitreya Bodhisattva resides), and the Bodhisattva Maitreya (future Buddha) taught him the Avataṃsaka Sūtra (Flower Garland Sutra) and other scriptures, which were propagated from there, also through his efforts. Recently, when I asked the Tripitaka monks from the West, they all said that the Bodhisattva Vajrasena (Bodhisattva's name) composed the Daśabhūmika-vyākhyāna-śāstra (Commentary on the Ten Stages Sutra), which has 12,000 verses, and can be translated into more than thirty fascicles. Also, the Bodhisattva Dṛḍhamati (Bodhisattva's name) also composed a brief explanation, but it has not yet been transmitted here. The Kingdom of Khotan (ancient kingdom) has this version. When Śikṣānanda (translator) returned to his country, he had already attached a letter to request it. If it is obtained, it is also planned to translate it. Also, in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice)
住品內。廣寫此經十地品文。次第兼釋。良以此經三賢十聖位分最廣。既為諸部龜鏡。是以造釋者非一耳。
華嚴論六百卷 昔北齊大和初年。第三王子。于清涼山。求文殊師利菩薩。燒身供養。其王子有閹官劉謙之。既自慨形余。又睹王子焚軀之事。乃奏乞入山修道。有敕許焉。遂赍此經一部。晝夜精勤。禮懺讀誦並心祈妙德。以希冥祐。絕粒飲水。垂三七日。形氣雖微而丹抱彌著。忽感發鬢盡生復丈夫相。神彩超悟。洞斯幽指。於是覃思研精。爰造前論。始終綸綜。還以奏聞。高祖信敬由來。更增常日。華嚴一經於斯轉盛。
隋凈影寺慧遠法師。晚年造此經疏。至迴向品。忽覺心痛。視之乃見當心毛孔流血外現。又夢。持鐮登大山。次第芟剪。至半力竭。不復能起。覺已謂門人曰。吾夢此疏必不成。於是而止。相州休法師。聽華嚴五十餘遍。研諷文理。轉加昏漠。乃自喻曰。斯固上聖至言。豈下凡所抑度哉。詳二賢博瞻。宏富振古罕儔。於此陶埏。莫能窮照。而謙之尋閱。未盡數旬。注茲鴻論。何其壯哉。蓋是大聖冥傳。不足多怪。案此經菩薩住處品云。東北有菩薩住處。名清涼山。現有菩薩。名文殊師利。與一萬菩薩。常住說法。故今此山下。有清涼府。山之南面小峰。有清涼寺。一名五臺山。以
【現代漢語翻譯】 現代漢語譯本：
住品內。廣泛抄寫此經十地品文。次第兼釋。這是因為此經對三賢十聖的位次劃分最為詳盡。既然是各部經典的借鑑，因此為此經作註疏的人不在少數。
《華嚴論》六百卷：過去北齊大和初年，第三王子在清涼山，爲了求文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵），焚身供養。這位王子有個閹官名叫劉謙之。他既為自己的殘缺之身感到悲哀，又目睹了王子焚身之事，於是上奏請求入山修道。皇帝批準了他的請求。於是他帶著這部經書，日夜精勤，禮拜懺悔，誦讀經文，並一心祈求妙德（Sublime Virtue），以期得到冥冥中的佑助。他斷絕飲食，只飲水，持續了三七（二十一）天。雖然形體氣息微弱，但修道的決心更加堅定。忽然感覺頭髮全部長出，恢復了男人的相貌。精神煥發，超凡脫俗，徹底領悟了其中的深奧含義。於是他深入思考，精研義理，創作了前面的這部論著。從頭到尾，綱舉目張，還上奏給皇帝。高祖皇帝一向信奉佛法，更加敬重佛法，華嚴一經因此更加興盛。
隋朝凈影寺的慧遠法師（Huìyuǎn，a famous Buddhist monk），晚年撰寫此經的疏解，到迴向品時，忽然覺得心痛。看視自己的胸口，竟然看到心口的毛孔流出血來。又夢見自己拿著鐮刀登上大山，依次砍伐，到一半時力氣耗盡，不能再起來。醒來后對門人說：『我夢見這樣，這部疏解必定不能完成。』於是就停止了。相州休法師（Xiū, a Buddhist monk），聽《華嚴經》五十多遍，研究諷誦經文義理，反而更加昏昧。於是自嘆道：『這本來就是上聖的至理名言，哪裡是下凡之人所能揣度的呢？』仔細想想，慧遠法師和休法師博學多聞，宏才大略，古往今來很少有人能與他們相比。對於《華嚴經》的理解，都不能徹底明瞭。而劉謙之尋閱經文，還沒到幾個月，就註解了這部鴻篇巨論，這是多麼了不起啊！這大概是大聖在暗中傳授，不值得大驚小怪。查閱此經的菩薩住處品，說：『東北方有菩薩居住的地方，名叫清涼山（Mount Qingliang）。現在有菩薩，名叫文殊師利（Manjusri），與一萬菩薩，常住在此說法。』所以現在這座山下，有清涼府。山的南面小峰，有清涼寺，又名五臺山（Mount Wutai）。
【English Translation】 English version:
Within the 'Dwelling' chapter, this Sutra's 'Ten Grounds' chapter is widely copied, explained in sequence and detail. This is because this Sutra most extensively delineates the positions of the Three Worthies and Ten Saints. Since it serves as a model for various scriptures, there are many who have created commentaries on it.
The 'Avatamsaka Treatise' in six hundred scrolls: In the early years of the Great Harmony period of the Northern Qi Dynasty, the third prince, at Mount Qingliang (Mount Qingliang, a sacred Buddhist mountain), sought Manjusri Bodhisattva (Manjusri Bodhisattva, symbol of wisdom), offering his body in cremation. This prince had a eunuch named Liu Qianzhi. Grieving for his own physical incompleteness and witnessing the prince's self-immolation, he requested permission to enter the mountain to cultivate the Way. The emperor granted his request. Thereupon, he carried this Sutra, diligently practicing day and night, performing prostrations and repentance, reciting the scriptures, and wholeheartedly praying for Sublime Virtue (Sublime Virtue), hoping for unseen blessings. He abstained from food, drinking only water, for three seven-day periods (twenty-one days). Although his physical strength waned, his resolve to cultivate grew stronger. Suddenly, he felt his hair grow back completely, restoring his male appearance. His spirit was refreshed, surpassing ordinary understanding, and he thoroughly grasped the profound meaning within. Therefore, he deeply contemplated and meticulously researched, creating the aforementioned treatise. From beginning to end, it was well-organized and comprehensive, and he presented it to the emperor. The Gaozu Emperor, who had always believed in Buddhism, became even more respectful, and the Avatamsaka Sutra flourished even more.
During the Sui Dynasty, Master Huiyuan (Huìyuǎn, a famous Buddhist monk) of Jingying Temple, in his later years, wrote a commentary on this Sutra. When he reached the 'Dedication' chapter, he suddenly felt a pain in his heart. Upon inspection, he saw blood flowing from the pores of his chest. He also dreamed of climbing a great mountain with a sickle, cutting down vegetation in sequence, but halfway through, he ran out of strength and could not rise again. Upon awakening, he said to his disciples, 'I dreamed this, this commentary will surely not be completed.' And so he stopped. Master Xiu (Xiū, a Buddhist monk) of Xiangzhou listened to the Avatamsaka Sutra more than fifty times, studying and reciting the text and its meaning, but became even more confused. Therefore, he sighed to himself, 'This is originally the supreme words of the highest sages, how can it be fathomed by ordinary people?' Upon careful consideration, Master Huiyuan and Master Xiu were both learned and talented, rarely matched in ancient times. Yet, they could not fully understand the Avatamsaka Sutra. But Liu Qianzhi, after reading the Sutra for less than a few months, annotated this grand treatise, how remarkable! This is probably a secret transmission from a great sage, not worth being surprised about. Examining the 'Dwelling of Bodhisattvas' chapter of this Sutra, it says, 'In the northeast, there is a place where Bodhisattvas dwell, called Mount Qingliang (Mount Qingliang, a sacred Buddhist mountain). Now there is a Bodhisattva, named Manjusri (Manjusri), who dwells there with ten thousand Bodhisattvas, constantly teaching the Dharma.' Therefore, at the foot of this mountain, there is now Qingliang Prefecture. On the small peak on the south side of the mountain, there is Qingliang Temple, also known as Mount Wutai (Mount Wutai).
五山最高其上並不生林木。事同積土故。謂之臺也。山週迴四百餘里。東連恒岳。中臺上有大華池。湛然清徹。蒸多徴感。又有精屋石塔。北臺上有鐵浮圖二並舍利。及文殊形像。中臺東南下三十餘里。有大浮寺。漢明所立。既年代久遠荒涼彌甚。遺基余趾。尚能可識。中有東西二堂。像設存焉。前在華園二三頃。綺繢交錯。百種千名。爛同舒錦。赫如霞照。至於超常絕聽之類。世所希聞者。至七月十五日。萬品齊發。次北八九里。是前王子捨身之地。現有表塔。昔北齊之日。大敝玄門。於此山中。置伽藍二百餘所。又割恒定等八洲之稅。以供山眾衣藥之資焉。今神居寶地。往往而在。案別傳云。文殊師利菩薩。常于彼講華嚴經故。自古以來迄乎唐運。西域梵僧。時有不遠數萬里。而就茲頂謁者。及此土道俗。亦塵軌相接。或遇神僧聖眾。仙閣珍臺。靈光暐曄。妙香芬馥。空鐘自響。寶偈遙聞。倏忽俄頃。抑揚千變。如清涼山記具之。山去京一千六百里代州之界。然地居邊壤。特甚寒烈。故四月已前。七月以後。堅冰積雪。皓皓彌布。自非盛夏之日。無由登踐。勖哉懷道之士。可不庶幾一往乎。
華嚴論一百卷 後魏沙門釋靈辨所造也。法師大原晉陽人也。宿植妙因。久種勝善。幼而入道。長而拔俗。常讀大乘
【現代漢語翻譯】 現代漢語譯本： 五臺山的最高峰上不生長樹木。這和堆積泥土形成高臺的情況類似，所以叫做臺。山周圍大約四百多里。東面連線恒山。中臺上有個大華池，水清澈見底。經常有云霧升騰，景象奇特。還有精緻的房屋和石塔。北臺上有兩個鐵浮圖，裡面供奉著舍利和文殊菩薩的像。從中臺向東南走三十多里，有個大浮寺，是漢明帝時期建造的。因為年代久遠，已經非常荒涼。遺留下來的地基和殘跡，還能辨認出來。寺中有東西兩個殿堂，佛像還在。前面有華園二三頃，各種花卉交錯盛開，成百上千種，燦爛得像舒展開的錦緞，鮮艷得像彩霞照耀。至於那些超凡脫俗、世間罕見的聲音，在七月十五日這一天，萬物一起發出聲響。從北臺往北走八九里，是以前王子捨身的地方，現在還有表塔。過去北齊時期，大規模地破壞佛教，在這座山中，設定了二百多所伽藍（僧伽藍摩，寺院）。又劃撥恒州、定州等八個州的稅收，用來供給山中僧眾的衣物和醫藥費用。現在神靈居住的寶地，到處都是。根據其他傳記記載，文殊師利菩薩經常在那裡講《華嚴經》，所以自古以來直到唐朝，西域的梵僧，經常不遠數萬里，來到這裡朝拜。這裡的僧人和俗人，也絡繹不絕。有時會遇到神僧聖眾，仙人的樓閣和珍貴的臺榭，靈光閃耀，香氣芬芳，空中鐘聲自鳴，寶貴的偈語從遠處傳來，忽然之間，變化萬千。這些都詳細地記載在《清涼山記》中。這座山距離京城一千六百里，位於代州的邊界。但是這裡地處邊遠，非常寒冷。所以四月以前，七月以後，堅冰積雪，到處都是白茫茫的一片。如果不是盛夏時節，沒有辦法攀登。希望有志於修道的人，不要錯過機會，前往一次。
《華嚴論》一百卷，是後魏時期的沙門釋靈辨所造。法師是大原晉陽人。前世種下了美好的因，長期積累了殊勝的善行。從小就出家修行，長大后就超脫了世俗。經常誦讀大乘經典。
【English Translation】 English version: The highest peak of Mount Wutai does not grow forests. This is similar to the accumulation of soil to form a platform, hence it is called a 'tai' (臺, platform). The mountain is about four hundred li (里, a Chinese unit of distance) in circumference. It is connected to Mount Heng in the east. On the central platform (中臺, Zhongtai) is the Great Lotus Pond (大華池, Da Hua Chi), the water is clear and transparent. Vapors often rise, creating remarkable scenes. There are also exquisite houses and stone pagodas. On the north platform (北臺, Beitai) are two iron stupas (鐵浮圖, Tie Futu) enshrining sarira (舍利, relics) and images of Manjushri (文殊, Wenshu). Thirty li southeast of the central platform is the Great Floating Temple (大浮寺, Da Fu Si), built during the reign of Emperor Ming of the Han Dynasty. Due to its age, it is extremely desolate. The remaining foundations and traces can still be recognized. There are two halls, east and west, with statues still present. In front is the Flower Garden (華園, Hua Yuan), two or three qing (頃, a Chinese unit of area) in size, with various flowers blooming in a colorful array, hundreds and thousands of species, as brilliant as unfolded brocade, as bright as the glow of the sunset. As for the extraordinary and rarely heard sounds, on the fifteenth day of the seventh month, all things emit sounds together. Eight or nine li north of the north platform is the place where the former prince sacrificed himself; there is now a memorial pagoda. In the past, during the Northern Qi Dynasty, Buddhism was greatly suppressed. In this mountain, more than two hundred sangharamas (伽藍, Qielan, monasteries) were established. Taxes from eight prefectures, including Hengzhou (恒州), Dingzhou (定州), etc., were allocated to provide clothing and medicine for the monks in the mountains. Now, sacred places inhabited by deities are everywhere. According to other biographies, Manjushri Bodhisattva often lectured on the Avatamsaka Sutra (華嚴經, Hua Yan Jing) there. Therefore, since ancient times until the Tang Dynasty, monks from the Western Regions often traveled tens of thousands of li to pay homage to this peak. Monks and laypeople from this land also followed in an endless stream. Sometimes they encountered divine monks and holy assemblies, celestial pavilions and precious terraces, radiant light, fragrant aromas, bells ringing in the air, and precious verses heard from afar, suddenly changing in a thousand ways. These are described in detail in the Records of Mount Qingliang (清涼山記, Qingliang Shan Ji). The mountain is 1,600 li from the capital, located on the border of Daizhou (代州). However, the land is remote and extremely cold. Therefore, before April and after July, solid ice and snow cover the area. Only during the height of summer can it be climbed. May those who aspire to the Way not miss the opportunity to visit.
The Avatamsaka Treatise (華嚴論, Hua Yan Lun), in one hundred volumes, was created by the Shramana (沙門, Shamen, monk) Shi Lingbian (釋靈辨) of the Later Wei Dynasty. The Dharma Master (法師, Fashi) was a native of Jinyang (晉陽) in Taiyuan (大原). He planted wonderful causes in previous lives and accumulated superior good deeds for a long time. He entered the monastic life at a young age and transcended the mundane world when he grew up. He often recited the Mahayana Sutras (大乘, Dacheng).
經。留心菩薩行。及見華嚴。偏加昧嘗。乃頂戴此經。入清涼山清涼寺。求文殊師利菩薩哀護攝受。冀於此經義解開發。則頂戴行道。遂歷一年。足破血流。肉盡骨現。又膝步懇策。誓希冥感。遂聞。一人謂之曰。汝止行道。思惟此經。於是披卷。豁然大悟。時後魏熙平元年歲。次大梁正月。起筆于清涼寺。敬造華嚴論。演義釋文窮微洞奧。至二年初徙。居玄兌山嵩巖寺。註釋同前。時孝明帝靈大后胡氏。重道欽人。旨請就闕。法師辭疾。未見至夏首。重命固請。既辭不獲免。至十六日。進入東柏堂。尋遷式干殿。后居徽音殿。緝論無輟。至神龜元年夏。詔曰。大法弘廣敷演待人。今徽音殿修論法師靈辨。德器淵雅。早傳令聞。可延屈趣宣光殿。講大品般若。於是四部交歡。十方延慶。講訖敕侍中大傅清河王允懌。安置法師式干殿樓上。準前修論。夏則講華嚴。冬則講大品。法師與弟子靈源。候時緝綴。忘寢與食。神龜三年秋九月。其功乃畢。略經廣論。凡一百卷。首尾五年。成就十帙。后屬時多疊。法音中歇。法師息講全真。避時養道。以正光三年正月八日。在融覺寺。遷神化往。時年四十有六。於是孝明皇帝敕曰。其論是此土菩薩所造。付一切經藏。則上目錄。分佈流行。弟子道昶．靈源．曇現等。慨先師夙逝。
痛靈藉之將掩。乃與清信君子。敬寫凈本。流佈道俗。此論雖盛傳汾晉。未流京洛。長安碩德每有延望。永淳二年。有至相寺沙門。釋通賢及居士玄爽房玄德寺。並業此經。留心讚仰。遂結志同遊。詣清涼山。祈禮文殊聖者。因至并州童子寺。見此論本。乃慇勤固請。方蒙傳授。持至京師。帝輦髦彥。莫不驚弄。遂繕寫流通焉。
華嚴經傳記卷第一
文永十二年乙亥正月中旬之候。為聽聞五教章三十講。暫遷息梅尾高山寺之處。自彼寺住侶惠日房辨清之手。借得華嚴傳五卷點本之間。喜悅銘肝之餘。下向南都之後。誂能書之輩令書寫。此傳之內。當卷者。表誂中川玄蓮房。里托春日山麓四恩院愿忍房覺玄。令書寫之彼院家院主如圓房朝海令付假名並指姓等。此假名姓里書者。土御門大納言入道顯定卿之所記錄也。即以彼禪門自筆點本寫之可為無雙之證本也而已。
文永十二年也。
建治元年乙亥五月二十六日未時于當院尊勝院新彌勒堂。合寫本等奉讀之畢。前權僧正宗性。聽眾。良曉得業。慶實法師。賢性法師。談義之後。即于當院家新學問所。為后覽記之。古筆華嚴宗未學愚老僧宗性。年齡七十四。夏[萉-巴+(日/(句-口+匕))]六十二。
抑此料紙者去文永三年之歷暮九
【現代漢語翻譯】 現代漢語譯本： 痛惜此經籍將要被埋沒，於是與虔誠的信徒，恭敬地抄寫乾淨的版本，流傳於僧俗大眾。此論雖然在汾州、晉州一帶盛行，但尚未流傳到京城洛陽。長安有德之士常常期盼能夠見到此經。永淳二年，有至相寺的沙門釋通賢以及居士玄爽、房玄德等人，都精研此經，用心讚歎仰慕。於是結伴同行，前往清涼山，祈求禮拜文殊菩薩。途中到達并州童子寺，見到了此論的原本，於是懇切地請求，才得以傳授。帶到京師后，皇帝和賢士們無不驚歎稱讚，於是繕寫流通。
《華嚴經傳記》卷第一
文永十二年乙亥正月的中旬。爲了聽聞五教章三十講，暫時移居到梅尾高山寺。從那座寺廟的住僧惠日房辨清手中，借到了《華嚴傳》五卷的點校本。喜悅之餘，下山前往南都后，囑託擅長書法的人抄寫。此傳中，當卷的表面囑託中川玄蓮房，裡面委託春日山麓四恩院的愿忍房覺玄抄寫。並由該院的家院主如圓房朝海新增假名並指明姓氏等。這些假名和姓氏的里書，是土御門大納言入道顯定卿所記錄的。即以那位禪門親筆點校的原本抄寫，可以作為無雙的證據。
文永十二年。
建治元年乙亥五月二十六日未時，在本院尊勝院新彌勒堂，對照抄本等奉讀完畢。前權僧正宗性，聽眾有良曉得業、慶實法師、賢性法師。談義之後，就在本院的新學問所，爲了後人閱覽而記錄。古筆華嚴宗未學愚老僧宗性，年齡七十四歲，僧臘六十二年。
追溯這些紙張，是文永三年曆暮九 English version: Sorrowing that this scripture was about to be buried, therefore, together with devout believers, they respectfully copied a clean version and circulated it among both monastics and laity. Although this treatise was prevalent in the areas of Fen and Jin, it had not yet spread to the capital, Luoyang. Virtuous scholars in Chang'an often longed to see this scripture. In the second year of Yongchun, there were the Shramana Shi Tongxian of Zixiang Temple, along with laymen Xuan Shuang and Fang Xuande, all of whom were well-versed in this scripture and admired it with heartfelt devotion. Thus, they traveled together to Mount Qingliang, praying to pay homage to the Bodhisattva Manjushri (Manjusri, the Bodhisattva of Wisdom). On their way, they arrived at Tongzi Temple in Bingzhou, where they saw the original text of this treatise. They earnestly requested it and were finally granted permission to copy it. After bringing it to the capital, the emperor and the wise men were all amazed and praised it, so they had it copied and circulated.
Record of the Avatamsaka Sutra, Volume 1
In the middle ten days of the first month of the twelfth year of Bun-ei (1275), the year of the Wood Boar, in order to listen to the thirty lectures on the Five Teachings Chapter, I temporarily moved to the Meoo Kosanji Temple. From the hands of the resident monk E』nichi-bo Benzei of that temple, I borrowed the five-volume punctuated edition of the Avatamsaka Sutra Transmission. Overjoyed, after descending to Nanto, I commissioned skilled calligraphers to copy it. For this transmission, the front of the scroll was commissioned to Nakagawa Genren-bo, and the back was entrusted to Gan』nin-bo Kakugen of Shion-in Temple at the foot of Mount Kasuga. The head of the temple, Nyoen-bo Chokai, was instructed to add kana (Japanese syllabary) and specify the surnames, etc. These kana and surnames on the back were recorded by Tsuchimikado Dainagon Nyudo Akisada-kyo. That is, copying from the original punctuated edition in the handwriting of that Zen monk can be regarded as an unparalleled authentic text.
The twelfth year of Bun-ei.
On the twenty-sixth day of the fifth month of the first year of Kenji (1275), the year of the Wood Boar, at the hour of the Sheep (1-3 PM), in the new Miroku Hall of the Tonnshoin in this temple, after comparing the copied texts and reciting them, the former Provisional Chief Priest Sozei, along with the audience Ryo Gyo Tokugyo, Dharma Master Keijitsu, and Dharma Master Kensei, after discussing the meaning, recorded it in the new study hall of this temple for future reference. An unlearned old monk of the Kobitsu Kegon sect, Sozei, age seventy-four, monastic age sixty-two.
Tracing back these papers, they are from the ninth month of the last year of the third year of Bun-ei.
【English Translation】 English translation line 1 English translation line 2
月之候。后嵯峨天皇所降賜也。不慮之朝恩。面目頓余身之間。漸漸取出之。以寫如此要書。以資前院之御菩提。以祈法皇之御得脫。冥眾必垂哀愍。所愿畢得成就矣。 大正藏第 51 冊 No. 2073 華嚴經傳記
華嚴經傳記卷第二
京兆崇福寺僧沙門法藏集
講解第六上東晉南林釋法業宋京師中興寺求那跋陀羅魏中天竺勒那摩提魏北臺釋智炬齊鄴下大覺寺釋慧光齊鄴下大覺寺釋僧范齊治州釋曇衍隋相州演空寺釋靈裕隋西京空觀寺釋慧藏隋西京大禪定寺釋靈干
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。后遇天竺沙門佛度跋陀羅。乃請譯華嚴。親從筆受。籌咨義理。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。郁為宗匠。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。后不知所終。先賢略其清范。悲矣。
求那跋陀羅。此云功德賢。中天竺人。以大乘學故。世號摩訶衍。本婆羅門種。初學
五明諸論。天文書𥫫醫方咒術。靡不該博。后遇見阿毗曇雜心。尋讀驚悟。深崇佛法焉則投簪落飾。專精志學。及受具戒。博通三藏。須之辭小乘師。進學大乘師。大乘師試令探取經匣。即得華嚴。師喜而嘆曰。汝于大乘有重緣矣。於是讀誦講宣。莫能酬抗。進受菩薩戒法。既而有緣東方。乃隨舶泛海。中途遇難。遂力念十方佛。稱觀世音。一舶蒙濟。其誠感如此。元嘉十二年至廣州。刺史車朗表聞。宋太祖遣信。迎接既至京。敕名僧慧嚴慧觀。于新亭郊勞。見其神情朗徹。莫不虔仰。雖因譯交言。而欣若傾蓋。初住祇洹寺。俄而太祖延請。深加崇重。瑯耶顏延之通才碩學。束帶造門。於是京師遠近。冠蓋相望。大將軍彭城王義康丞相南譙王義宣。並師事焉。須之眾僧共請出經。于祇洹寺東安寺丹陽郡等諸處。集義學沙門七百餘人。前後所出凡百餘卷。譙王欲請講華嚴經。而跋陀自忖。未善宋言。有懷愧嘆。則旦夕禮懺。請觀世音。乞求冥應。遂夢有人。白服持劍。擎一人首。來至其前曰。何故憂耶。跋陀具以事對答曰。無所多憂。即以劍易首。更安新頭。語令迴轉曰。得無痛耶。答曰。不痛。豁然便覺。心神喜悅。則備領宋言。於是遠近道俗。服其精感。請令就講。遂講華嚴。數十餘遍。元嘉末。譙王屢有怖怪夢。
跋陀答曰。京師將有搰亂。未及一年。元兇構逆。至若丞相陰謀。預陳三諫之略。世祖遙望。懸知一怪之言。策杖江中。神童忽至。焚香樓下。山鬼自移登御座。而齊尊。居釣臺而拯物。若斯感德。未暇詳舉。而自幼已來。恒執香爐。未嘗輟手。每食輟分施飛鳥。鳥或馴之。集手而食。到太始四年正月。覺體不悆。便與太宗及公卿等告別。臨終之日。延佇而望雲。見天華聖像。隅中遂卒。春秋七十有五。太宗深加痛惜慰贈甚厚。公卿會葬。勞哀備焉。
勒那摩提。魏云寶意。中天竺人也。博贍之富。理事兼通。誦一億偈。偈有三十二字。尤明禪法。意在游化。以正始五年。始屆洛邑。譯十地等論二十四卷。初意神理標異。慧悟絕倫。領牒魏詞。遍盡隅奧。帝每令講華嚴經。披釋開悟。精義每發。一日正處高座。忽有持笏執名者。形如太宮云。天帝命來請法師。講華嚴經。意曰。今此法席。尚未停輟。待訖經文。當從來命。雖然法事所資。獨不能建。都講燒香。維那梵唄。咸亦須之。可請今定。使者則如所言。講席諸僧咸悉同見。既而法事將了。又見前使者云。奉天帝命故來下迎。意乃含笑。熙怡告眾。辭訣奄然。卒於法座。都講等僧亦同時殞。魏境聞見。無不嗟異之。
釋智炬。姓劉氏。少事神僧曇無最
【現代漢語翻譯】 現代漢語譯本 跋陀回答說：『京城將要發生動亂，不到一年，為首的罪犯就會圖謀叛逆。』至於丞相的陰謀，他預先陳述了三次勸諫的策略。世祖在遠處遙望，預先知道『一怪』的預言。他拄著枴杖在江中行走，神童忽然出現。在焚香樓下，山鬼自己移動了御座。他像齊桓公一樣受到尊敬，像伊尹在釣魚臺一樣拯救百姓。像這樣的感人事蹟，沒有時間詳細列舉。而他從年幼時起，就一直拿著香爐，從未放下。每次吃飯，都會分出食物施捨給飛鳥，鳥兒也馴服地聚集在他手上吃東西。到了太始四年正月，他覺得身體不舒服，就與太宗以及各位公卿告別。臨終的那天，他抬頭望著天空的雲彩，看見天華聖像，在隅中時去世，享年七十五歲。太宗深感痛惜，給予了豐厚的慰問和贈禮。各位公卿參加了他的葬禮，表達了哀悼之情。
勒那摩提（Ratnamati，意為寶意）。是中天竺人。學識淵博，通曉事理。能背誦一億個偈頌，每個偈頌有三十二個字。尤其精通禪法，心懷遊歷教化之志。在正始五年，他來到洛陽。翻譯了《十地經論》等二十四卷。他最初的意願是神理標新立異，智慧領悟超凡脫俗。他領會魏國的詞語，遍覽所有細微之處。皇帝經常讓他講解《華嚴經》，他披閱解釋，開悟精義，每次都能有所闡發。有一天，他正在高座上講經，忽然有一個拿著笏板，拿著名帖的人，樣子像太監，說：『天帝命令我來請法師講解《華嚴經。』勒那摩提說：『現在這個法會還沒有結束，等講完經文，我當遵從命令。雖然佛法之事所需要的，我獨自不能建立，都講燒香，維那唱梵唄，也都需要。可以請現在決定。』使者就按照他所說的去做了。講席上的各位僧人都一同看見了。不久，法事將要結束，又看見之前的使者說：『奉天帝的命令，特來迎接。』勒那摩提於是含笑，高興地告訴大家，告別后安然去世在法座上。都講等僧人也同時去世。魏國境內的人們聽聞此事，無不驚歎稱奇。
釋智炬，姓劉氏，年少時侍奉神僧曇無最。
【English Translation】 English version Bhadra replied, 'The capital will have turmoil. In less than a year, the chief culprit will plot rebellion.' As for the Prime Minister's conspiracy, he had previously presented three strategies of remonstrance. Emperor Shizu, gazing from afar, knew in advance the prophecy of 'one strange event.' He walked with a staff in the river, and a child prodigy suddenly appeared. Below the incense-burning pavilion, the mountain spirit himself moved the throne. He was respected like Duke Huan of Qi, and saved the people like Yi Yin at the fishing platform. Such touching deeds are too numerous to list in detail. Since childhood, he had always held an incense burner and never let it go. Every meal, he would share food with the flying birds, and the birds would tamely gather in his hand to eat. In the first month of the fourth year of the Tai Shi era, he felt unwell and bid farewell to Emperor Taizong and the officials. On the day of his death, he looked up at the clouds and saw the holy image of Tianhua. He passed away at the hour of Yuzhong, at the age of seventy-five. Emperor Taizong deeply mourned him and bestowed generous condolences and gifts. The officials attended his funeral and expressed their sorrow.
Ratnamati (勒那摩提, meaning 'Treasure of Intention'), a native of Central India. He was rich in knowledge and understood both principles and affairs. He could recite one hundred million gathas (偈頌, verses), each with thirty-two characters. He was especially proficient in Chan (禪, meditation) practice, with the intention of traveling and teaching. In the fifth year of the Zhengshi era, he arrived in Luoyang. He translated twenty-four volumes, including the Ten Bhumi Sutra Commentary (十地經論). His initial intention was to innovate in divine principles, and his wisdom and understanding were extraordinary. He comprehended the language of the Wei Dynasty and thoroughly understood all its subtleties. The emperor often had him lecture on the Avatamsaka Sutra (華嚴經), and he would explain and enlighten, always revealing profound meanings. One day, while he was lecturing on the high seat, a person holding a tablet and a name card, resembling a palace eunuch, suddenly appeared and said, 'The Heavenly Emperor has ordered me to invite the Dharma Master to lecture on the Avatamsaka Sutra.' Ratnamati said, 'This Dharma assembly has not yet concluded. After the sutra is finished, I will obey the order. Although I cannot establish the necessary resources for the Dharma event alone, the one who arranges the lecture, burns incense, and the chant master who sings the Brahminic hymns are also needed. You can ask them to decide now.' The messenger did as he said. All the monks at the lecture saw it together. Soon after, the Dharma event was about to end, and the previous messenger was seen again, saying, 'I have been sent by the Heavenly Emperor to welcome you.' Ratnamati then smiled, happily told everyone, bid farewell, and passed away peacefully on the Dharma seat. The monks, including the one who arranges the lecture, also passed away at the same time. People in the Wei territory who heard and saw this were all amazed and astonished.
釋智炬 (Shi Zhiju), whose surname was Liu, served the divine monk 曇無最 (Tanwuzui) in his youth.
。器局融明。學藝優博。先讀華嚴經數十遍。至於義旨。轉加昏瞙。常懷怏怏。曉夕增其懇到。遂夢。普賢菩薩。乘白象放光明。來語曰。汝逐我向南方。當與汝藥。令汝深解。忽覺向同意說之。而恨不問南方處所。同意者曰。聖指南方。但當依命。何憂其不至乎。遂束裝遄邁。行三日。見一清池中有昌蒲。莖葉殊偉。意悅而掘之。其根盤薄數尺。劣同車轂。炬中心豁然以為。聖授服之。數日聰悟倍常。昔年疑滯。一朝通朗。而超超入神之趣。特出于先賢矣。遂周流講說五十餘遍。有疏十卷。年七十終於北臺。
釋慧光。姓揚氏。定州盧人也。年十三隨父入洛。四月八日往佛陀所。從受三歸。陀異其眼光外射如焰。深惟必有奇操也。苦邀留之。且令誦經。光執卷覽文。曾若昔習。傍通奧義。備盡微旨。至夏末度而出家。所習經誥。便為人說。詞既清靡。理亦高暢。時人號之聖沙彌也。然所獲利養。轉以惠人。贊毀之來。聲色無誤。眾中益器其遠度也。陀曰。此沙彌非常人。若受大戒。宜先聽律。律是慧基。非智不發。由是多習律行。及進受具足。博聽奉行。四夏將登。講僧祇律。方事紙筆。綴述所聞。兼以意量。參互銷釋。陀以他日。密睹其文。乃呼而告曰。吾之度子。望傳聖果。何乃區區。方事世語乎。可為
【現代漢語翻譯】 現代漢語譯本：他的器度胸懷通融明澈，學識技藝優秀廣博。先前誦讀《華嚴經》數十遍，對於其中的義理宗旨，反而更加昏昧模糊，常常心懷不快。早晚更加懇切地誦讀，於是夢見普賢菩薩，乘坐白象，放射光明，來告訴他說：『你跟隨我向南方去，我將給你藥物，使你深刻理解經義。』忽然醒來，把夢境告訴了同意（人名），但遺憾沒有問清南方在哪裡。同意說：『聖人指示南方，只應當遵從指示，何必擔心不能到達呢？』於是整理行裝，迅速出發。走了三天，看見一個清澈的池塘里有菖蒲，莖葉特別茂盛美好，心裡高興就挖掘它，它的根盤結交錯有好幾尺，勉強像車輪的輪轂一樣大。他心中豁然開朗，認為這是聖人授予的藥物，服用后，幾天之內，聰慧領悟比平時增加很多。往年疑惑滯澀的地方，一下子就通達明朗了，而且超越凡俗、進入神妙的意趣，特別超過了先賢。於是周遊各地講解《華嚴經》五十多遍，著有疏解十卷。七十歲時在北臺圓寂。 釋慧光（人名），姓揚，是定州盧人。十三歲時跟隨父親來到洛陽。四月八日前往佛陀（對佛的尊稱）那裡，接受三歸依。佛陀覺得他的眼光向外射出，像火焰一樣，深深認為他必定有奇異的操行，極力邀請他留下，並且讓他誦經。慧光拿著經卷閱讀，好像曾經學習過一樣，廣泛通曉其中的奧妙，完全理解其中的精微要旨。到夏天結束時，為他剃度出家。他所學習的經文，就為人講解，言辭既清新美好，義理也高深通暢，當時的人稱他為『聖沙彌』。然而他所獲得的供養，轉而用來施捨給別人。讚揚或譭謗到來，他的神色都沒有變化。眾人更加器重他的遠大志向。佛陀說：『這個沙彌不是平常人，如果受大戒，應該先聽律，律是智慧的基礎，沒有智慧就不能啓發。』因此他多次學習律行，等到進受具足戒，廣泛聽聞並且奉行。四個夏天將要結束時，他講解《僧祇律》，才開始用紙筆，記錄所聽到的內容，並且用意念衡量，互相參照解釋。佛陀在其他日子，偷偷地看了他的文稿，於是呼喚他來告訴他說：『我度你出家，希望你傳承聖果，為什麼只專注於世俗的言語呢？可以為』
【English Translation】 English version: His disposition was harmonious and clear, and his learning and skills were excellent and extensive. He had previously recited the Avatamsaka Sutra (Huayan Jing) dozens of times, but his understanding of its meaning and purpose became even more confused and obscure, and he often felt unhappy. He recited it more earnestly morning and night, and then he dreamed of Samantabhadra Bodhisattva (Puxian Pusa), riding a white elephant and emitting light, who came and said to him, 'Follow me to the south, and I will give you medicine to help you deeply understand the scriptures.' He suddenly woke up and told Tongyi (a name) about the dream, but regretted not asking where the south was. Tongyi said, 'The sage pointed to the south, so you should just follow the instructions, why worry about not reaching it?' So he packed his bags and set off quickly. After traveling for three days, he saw sweet flag (changpu) in a clear pond, with particularly lush and beautiful stems and leaves. He was delighted and dug it up. Its roots were intertwined for several feet, barely the size of a wheel hub. He suddenly realized that this was the medicine given by the sage. After taking it, his intelligence and understanding increased many times within a few days. The doubts and hesitations of the past were suddenly cleared up, and his transcendent and divine interests surpassed those of the former sages. He then traveled around lecturing on the Avatamsaka Sutra more than fifty times, and wrote ten volumes of commentaries. He passed away at the age of seventy on North Mountain (Beitai). 釋慧光(Shi Huiguang, a name), whose surname was Yang, was a native of Lu in Dingzhou. At the age of thirteen, he followed his father to Luoyang. On the eighth day of the fourth month, he went to the Buddha (Fotuo, a respectful term for the Buddha) and took refuge in the Three Jewels. The Buddha felt that his eyes shone outwards like flames, and deeply believed that he must have extraordinary conduct, so he earnestly invited him to stay and asked him to recite the scriptures. Huiguang took the scripture and read it as if he had learned it before, widely understanding its mysteries and fully comprehending its subtle meanings. By the end of summer, he was ordained as a novice monk. He lectured on the scriptures he had learned, his words were fresh and beautiful, and his reasoning was profound and clear. People at that time called him 'Holy Shami'. However, the offerings he received were used to give to others. Whether praised or slandered, his expression did not change. The crowd admired his great aspirations even more. The Buddha said, 'This Shami is no ordinary person. If he receives the full precepts, he should first listen to the Vinaya (Lü), the Vinaya is the foundation of wisdom, and without wisdom it cannot be enlightened.' Therefore, he studied the Vinaya practices many times, and when he received the full precepts, he listened widely and practiced them. As the four summers were about to end, he lectured on the Sanghika Vinaya (Sengqi Lü), and only then began to use paper and pen to record what he had heard, and measured it with his thoughts, referring to each other for explanation. The Buddha secretly looked at his manuscript on other days, and then called him and said, 'I ordained you to hope that you would inherit the holy fruit, why are you only focused on worldly words? You can'
高明法師。道務非子分也。會佛陀勒那初譯十地。光乃命章開釋。獨最其功。又四分一部。亦其草創。后更聽華嚴。深悟精緻。研微積慮。亟涉炎涼。既而探跡索隱。妙盡隅奧。乃當元匠。恒親講授。光以為。正教之本莫過斯典凡有敷揚。備申恭肅。每講必中表潔凈。至於聽眾亦同之。履[尸@串]並脫之階外。各嚴香華。颙颙合掌。敬法之勤。千歲罕儔矣。有疏四卷。立頓漸圓三教。以判群典。以華嚴為圓教。自其始也。若涅槃維摩十地地持。並疏其奧旨。為時所尚。司徒高教曹僕射高隆之。及朝臣司馬令孤子儒等。齊代名賢。重之如聖。嘗遇亢旱。以聞光。乃就嵩岳池邊燒香請雨。尋則流霔原濕利之。其感致幽現為若此也。初在京任國僧都。俄轉為國統。將終前日。乘車向曹。行出寺門。屋脊自裂。既坐判事。塊落筆前。尋視無從。知乃終相。因斯乖悆四旬有餘。奄化于鄴城大覺寺。春秋七十矣。常愿生佛境。而不定方隅。及氣將欲絕。大見天宮來下。遂乃投誠安養。溘從斯卒。所著。玄宗論。大乘義律。仁王七誡。及僧制十八條。並文旨清肅。見重當世。
釋僧范。姓李氏。平鄉人也。幼曾遊學群書。年二十三。備通流略。至於七耀九章天文筮術。並無與抗衡。從學者千餘人。而年華色美。都無伉儷之心
【現代漢語翻譯】 現代漢語譯本： 高明法師，認為弘揚佛法並非是為自己謀利。當佛陀勒那（Buddhalocana，譯經師）初次翻譯《十地經》（Daśabhūmika Sūtra）時，高明法師便親自作章疏進行闡釋，貢獻最大。他又草創了《四分律》（Dharmaguptaka Vinaya）的一部分。後來又聽聞《華嚴經》（Avataṃsaka Sūtra），深刻領悟其精妙之處。他深入研究，反覆思考，歷經寒暑。最終探尋到佛法的深奧之處，窮盡其精妙之處。堪稱一代宗師，經常親自講授佛法。高明法師認為，弘揚正法，沒有比弘揚佛經更重要的了，凡有講經弘法，必定恭敬嚴肅。每次講經，必定內外衣著潔凈，聽眾也同樣如此。脫掉鞋子放在臺階之外，各自準備香和花，虔誠合掌。這種對佛法的恭敬，千百年來都很少有人能比得上。他著有疏四卷，確立頓教、漸教、圓教三種教義，以此來判別各種佛經。以《華嚴經》為圓教的代表，就是從他開始的。像《涅槃經》（Nirvana Sutra）、《維摩詰經》（Vimalakirti Sutra）、《十地經》、《地持經》（Bodhisattvabhūmi Sūtra）等，都疏解其奧旨，為當時所推崇。司徒高教曹僕射高隆之，以及朝臣司馬令狐子儒等，都是北齊時代的名賢，都像對待聖人一樣尊重他。曾經遇到大旱，（皇帝）將情況告訴了高明法師，高明法師便到嵩岳池邊燒香祈雨，不久就下起了大雨，滋潤了田地。他感應幽冥、顯現神蹟，就是這樣。起初在京城擔任國僧都（僧官名），不久轉為國統（僧官名）。臨終前一天，乘車前往曹，走到寺門外，屋脊突然裂開。當他坐下處理事務時，一塊瓦片掉落在筆前。尋找瓦片卻無處可尋。他知道這是將要去世的預兆。因此生病四十多天，在鄴城大覺寺圓寂，享年七十歲。他常發願往生佛國凈土，但不執著于固定的方位。當氣息將要斷絕時，他看見天宮降臨，於是誠心祈願往生安養凈土，安詳地去世了。他所著的《玄宗論》、《大乘義律》、《仁王七誡》，以及《僧制十八條》，文辭和旨意都清晰嚴肅，為當時所重視。
釋僧范法師，姓李，是平鄉人。年幼時就學習各種書籍，二十三歲時，就精通各種學問。至於七曜（指日、月、金、木、水、火、土七個星體）、九章（古代數學著作）、天文、占卜之術，都沒有人能與他相比。跟隨他學習的人有一千多人。而且他年輕貌美，卻沒有結婚的念頭。
【English Translation】 English version: The Venerable Dharma Master Gaoming believed that propagating the Dharma was not for personal gain. When Buddhalocana (translator) first translated the Daśabhūmika Sūtra (Ten Stages Sutra), Dharma Master Gaoming personally wrote commentaries to explain it, making the greatest contribution. He also initiated the creation of a portion of the Dharmaguptaka Vinaya (Four-Part Vinaya). Later, he listened to the Avataṃsaka Sūtra (Flower Garland Sutra) and deeply understood its subtleties. He studied deeply, reflected repeatedly, and experienced both cold and heat. Finally, he explored the profound aspects of the Dharma and exhausted its subtleties. He was a master of his time, often personally lecturing on the Dharma. Dharma Master Gaoming believed that there was nothing more important than propagating the Dharma, and whenever there was a lecture, he would be respectful and solemn. Each time he lectured, he would ensure that his inner and outer garments were clean, and the audience would do the same. They would remove their shoes outside the steps and prepare incense and flowers, reverently joining their palms. This reverence for the Dharma was rarely matched in thousands of years. He wrote four volumes of commentaries, establishing the three teachings of sudden, gradual, and perfect, to distinguish various Buddhist scriptures. He was the first to regard the Avataṃsaka Sūtra as representative of the perfect teaching. Sutras such as the Nirvana Sutra, Vimalakirti Sutra, Daśabhūmika Sūtra, and Bodhisattvabhūmi Sūtra were all explained in their profound meaning, and were highly regarded at the time. Situ Gao Jiao Cao Pushe Gao Longzhi, as well as court officials Sima Linghuzi Ru and others, were all famous virtuous people of the Northern Qi Dynasty, and they respected him as if he were a saint. Once, during a severe drought, (the emperor) informed Dharma Master Gaoming of the situation, and Dharma Master Gaoming went to the pool at Mount Song to burn incense and pray for rain. Soon after, heavy rain fell, nourishing the fields. His ability to sense the unseen and manifest miracles was like this. Initially, he served as the National Sangha Chief (a monastic official) in the capital, and soon after, he was promoted to National Overseer (a monastic official). The day before his death, he was traveling by carriage to Cao, and as he passed through the temple gate, the roof ridge suddenly cracked. When he sat down to handle affairs, a tile fell in front of his pen. He searched for the tile but could not find it. He knew that this was a sign of his impending death. Therefore, he fell ill for more than forty days and passed away at Dajue Temple in Yecheng, at the age of seventy. He often vowed to be reborn in the pure lands of the Buddhas, but he was not attached to a fixed direction. When his breath was about to cease, he saw heavenly palaces descending, and so he sincerely prayed to be reborn in the Pure Land of Bliss, and passed away peacefully. His works, such as the Xuanzong Lun (Treatise on Profound Principles), the Mahāyāna Vinaya, the Renwang Qijie (Seven Precepts of the Humane King), and the Eighteen Rules for Monks, were all clear and solemn in their wording and meaning, and were highly valued at the time.
Dharma Master Sengfan, whose surname was Li, was a native of Pingxiang. He studied various books from a young age, and by the age of twenty-three, he was proficient in various fields of knowledge. As for the Seven Luminaries (referring to the sun, moon, and the planets Mercury, Venus, Mars, Jupiter, and Saturn), the Nine Chapters (an ancient mathematical work), astronomy, and divination, no one could compare to him. More than a thousand people followed him to study. Moreover, he was young and handsome, but he had no intention of marrying.
。思附法門。燒指而充供養。年二十九。聞講涅槃。輒試一聽。乃知佛經秘極也。遂投鄴城僧。始而出家。初學涅槃。愿盡其致。後向洛下從獻公。聽法華華嚴。又就沙門慧光。更采新致。久之乃出遊開化。利安齊魏。每法莚一舉。聽眾千餘。膠州刺史杜弼。于鄴下現義寺。請范冬講。至華嚴六地。忽有一雁飛下。從浮圖東順行入堂。正對高座。伏而聽法。講散徐出。還順塔西。爾乃翔逝。又於此寺夏講。雀來在座西南伏聽。終於九旬。又曾處濟州。亦有一鴨。飛來入聽訖講便去。斯諸祥感眾矣。自非道洽冥府。何能與此。昔正講華嚴。輒有一僧加毀。當夜有神。特致鞭楚。死而復甦。因是見聞者。皆深敬。異嘗宿他寺。正逢布薩。有僧升座。將欲豎義。乃曰。豎論法相。深會聖言。何勞說戒。僧常聞耳。忽見一神形高丈餘。貌甚雄峻。來到座前。問豎義者。今是何日。答曰。是布薩日。神則以手拓之。曳于座下。委頓垂死。次問上座。拓曳同前。由是自勵。至終僧事私緣。竟無說欲。乃至疾重。輿而就僧。將終之日。延象入房。下床跪悔。唯陳宿觸而已。時當正午。遺誡而卒于鄴下東大覺寺。時春秋八十。即天保六年三月二日也。初范背儒入釋。崇信日增。寂想空門。永在先習。言不及利。容無喜怒。每留意華嚴。
為來報之業。夜禮千佛。為一世常資。末歲年事既隆。身力不齊。猶依六時。叩頭枕上。自有英達。罕能方駕。焉著華嚴疏五卷。十地地持維摩勝鬘。各有疏記。
釋曇衍。姓夏候氏。南兗州人。初生而有牙齒具焉。七歲從學。聰敏超絕。十八舉秀才。遇聽光公法席。即稟歸戒。年二十三。投光出家。光即為受戒。聽涉無暇。乃損食息。然于藏旨有疑。諮詢碩學。皆反啟其志莫之能通。遂開拓寰宇。造華嚴經疏七卷。講事相仍毗贊玄理。聲辨雄亮。言會時機。自齊鄭燕趙。皆履法化。常隨義學千僧有餘。出家居士。近於五百。光終之後。華嚴大教。于茲再盛也。趙郡王高元海。膠州刺史杜弼。並齊朝懿戚重臣。留情敬奉。僕射祖孝徴。奏為國都。緝諧道政。不墜玄網。以開皇元年三月十八日。忽告侍人。無常至矣。便誦唸彌勒佛。聲氣俱盡。於時正中。旁僧同觀顏色怡悅。時年七十有九。衍每財之所拯。貧病為初。法之所被。如行先授。但見經像。必奉禮迎送。道遇貧陋。必悲憐垂泣。又恒樂聽戒往來兩闕。辛醒臭物。曾不目臨。下氣逼流。身出戶外。以清凈僧房不為熏教故也。未終之前。有夢見衍。朱衣螺發。鬢垂於背。二童侍之升空。而西北高逝。尋爾便終。時共以為。華嚴經中善財童子所求第三十二善知
【現代漢語翻譯】 現代漢語譯本：爲了來世的報應，夜晚禮拜千佛，為的是一世的常備資糧。晚年時，年紀大了，身體力量跟不上，仍然按照六時（指晝夜六時，即晨朝、日中、日沒、初夜、中夜、后夜）的規矩，在枕頭上叩頭。自有聰明通達的人，很少有人能與他相比。於是撰寫了《華嚴經疏》五卷，《十地經》、《地持經》、《維摩經》、《勝鬘經》，各有疏記。
釋曇衍（Shi Tan Yan），姓夏侯氏（Xiahou），南兗州（Nanyan Zhou）人。剛出生時就有牙齒。七歲開始學習，聰明敏捷，超越常人。十八歲被推舉為秀才。遇到聽光公（Ting Guang Gong）的法席，就接受了歸戒。二十三歲時，投奔聽光公出家。聽光公就為他授戒。聽經學習沒有空閑，於是減少飲食和休息。然而對於佛經的旨意有所疑惑，諮詢有學問的人，都反而被他啓發，沒有人能解答他的疑問。於是開拓思路，撰寫了《華嚴經疏》七卷，講解經中的事相，讚揚玄妙的道理。聲音洪亮，辯才無礙，言語契合時機。從齊（Qi）、鄭（Zheng）、燕（Yan）、趙（Zhao）等地，都受到他的教化。經常跟隨他學習義理的僧人有一千多人，出家居士接近五百人。聽光公圓寂之後，《華嚴經》的大教，在這裡再次興盛。趙郡王高元海（Gao Yuanhai），膠州刺史杜弼（Du Bi），都是齊朝的皇親國戚和重要大臣，都對他非常敬重。僕射祖孝徴（Zu Xiaozheng）上奏朝廷，讓他為國家都城輯錄和諧的道政，不讓玄妙的佛法衰落。在開皇元年三月十八日，忽然告訴侍從，無常（Anicca, impermanence）要到了。便誦唸彌勒佛（Maitreya），聲音氣息都用盡了。當時正是中午，旁邊的僧人一同觀看，他的顏色怡悅。當時七十九歲。曇衍（Tan Yan）每次用財物救濟，總是先救濟貧窮和生病的人。佛法所施予的對象，如同行路時先給予。只要見到經書和佛像，必定恭敬地迎接和送別。在路上遇到貧窮簡陋的人，必定悲憐地垂淚。又經常喜歡聽戒律，往來於兩闕（指寺院）。對於辛辣腥臭的食物，從來不親眼看。下氣逼人，就起身到戶外，認為清凈的僧房不應該被薰染。臨終之前，有人夢見曇衍（Tan Yan），穿著紅色的衣服，頭髮像螺髻，鬢髮垂到背上，兩個童子侍奉著他升空，向西北方向高飛而去。不久之後就圓寂了。當時人們都認為，他是《華嚴經》中善財童子（Sudhana）所尋求的第三十二位善知識（kalyāṇa-mitta）。
【English Translation】 English version: In order to be rewarded in the future life, he prostrated to the Thousand Buddhas at night, for the sake of constant resources in this life. In his later years, as he grew older and his physical strength could not keep up, he still followed the rules of the six periods (referring to the six periods of day and night, namely morning, midday, sunset, early night, midnight, and late night), kowtowing on his pillow. He had intelligence and understanding, and few could compare to him. Thus, he wrote five volumes of 'Commentary on the Avatamsaka Sutra', and commentaries and notes on the 'Ten Bhumi Sutra', 'Dasabhumika-sutra', 'Vimalakirti Sutra', and 'Queen Srimala Sutra'.
釋曇衍（Shi Tan Yan）, whose surname was 夏侯氏（Xiahou）, was a native of 南兗州（Nanyan Zhou）. He was born with teeth. He began to study at the age of seven, and was intelligent and quick-witted, surpassing ordinary people. At the age of eighteen, he was recommended as a Xiucai (a successful candidate in the imperial examination). When he encountered the Dharma assembly of 聽光公（Ting Guang Gong）, he accepted the precepts of refuge. At the age of twenty-three, he went to 聽光公（Ting Guang Gong） to become a monk. 聽光公（Ting Guang Gong） then ordained him. He had no free time to listen to the scriptures and study, so he reduced his diet and rest. However, he had doubts about the meaning of the Buddhist scriptures, and when he consulted learned people, they were instead enlightened by him, and no one could answer his questions. Therefore, he broadened his thinking and wrote seven volumes of 'Commentary on the Avatamsaka Sutra', explaining the phenomena in the scriptures and praising the profound principles. His voice was loud and his eloquence was unhindered, and his words were in line with the times. From 齊（Qi）, 鄭（Zheng）, 燕（Yan), and 趙（Zhao), he was influenced by his teachings. There were often more than a thousand monks who followed him to study the principles of Buddhism, and nearly five hundred lay Buddhists. After 聽光公（Ting Guang Gong） passed away, the great teachings of the Avatamsaka Sutra flourished again here. 趙郡王高元海（Gao Yuanhai） and 膠州刺史杜弼（Du Bi） were both imperial relatives and important ministers of the Qi Dynasty, and they respected him very much. 僕射祖孝徴（Zu Xiaozheng） memorialized the court, asking him to compile harmonious Taoist politics for the capital of the country, so as not to let the profound Buddhist Dharma decline. On the eighteenth day of the third month of the first year of Kaihuang, he suddenly told his attendants that impermanence (Anicca) was coming. Then he chanted the name of Maitreya Buddha (Maitreya), and his voice and breath were exhausted. It was noon at that time, and the monks next to him watched together, and his face was joyful. He was seventy-nine years old at that time. 曇衍（Tan Yan） always used his wealth to help those in need, and always helped the poor and sick first. The objects to whom the Dharma was given were like those who were given first when walking on the road. Whenever he saw scriptures and Buddha statues, he would respectfully greet and send them off. When he met poor and humble people on the road, he would surely weep with compassion. He also often liked to listen to the precepts and traveled back and forth between the two Que (referring to the temple). He never looked at spicy and smelly food. When the foul smell was overwhelming, he would get up and go outside, believing that the pure monastery should not be smoked. Before his death, someone dreamed of 曇衍（Tan Yan）, wearing red clothes, with hair like a snail bun, and his temples hanging down his back. Two boys were serving him as he ascended into the sky and flew high to the northwest. Soon after, he passed away. At that time, people thought that he was the thirty-second good friend (kalyāṇa-mitta) sought by Sudhana (Sudhana) in the Avatamsaka Sutra.
識。婆沙婆陀夜天之狀也。
釋靈𥙿。俗姓趙氏。鉅鹿曲陽人也。年在童幼。每見形像沙門。則知迴向。聞屠殺聲相。愴然改容。六歲便隨母受戒。父強止之。誓心無毀。年七歲啟父出家。父以愛念。未之許也。𥙿私嘆曰。不得七歲出家。一生壞矣。遂從師教訓。學業日新。十五丁父憂。苫塊毀瘠。杖而能起。服闋默往趙郡應覺寺。投寶禪師。求出家焉。寶觀其神彩。乃辭曰。吾為汝緣。吾非汝師。可往勝處也。遂赴定州。而受具足。則誦四分僧祇二戒。自寫其文。八日之中書誦並了。后南逝障隆。于隱公所。遍學四分。又依憑公。獨聽十地。晨夕幽撿。發奇剖新。者咸共推之涅槃地論。皆博尋舊解。穿鑿新異。唯大集般若出自生知。雜心成實。皆窮巢穴。夏居十二。鄴京創講。名節既著。言令若新。預聽歸依。遂號為𥙿菩薩也。皆從受戒。三聚大法自此廣焉。至於華嚴一部。彌深留心。研鏡旨趣。時稱令家。會齊后染患。愿聞斯典。照玄諸統舉𥙿以當之。時有雄雞一頭。常隨眾聽。逮于講散。乃大鳴高飛。西南樹上。經夜而終。俄而疾遂有瘳。斯亦感通之明應也。內宮由是。施袈裟三百領。𥙿受而散之。齊安東王樓睿。致敬諸僧。次至𥙿前。不覺怖而流汗。退問知其異度。即奉為戒師。寶山一寺。𥙿之經始。
【現代漢語翻譯】 現代漢語譯本： 識，是婆沙婆陀夜天（Vishakha-bhadra，意為賢護天）的狀態。
釋靈𥙿（Shi Lingyu），俗姓趙，是鉅鹿曲陽人。年幼時，每當見到沙門（Shramana，意為出家修道者）的形象，就知道要回向（Parināmanā，意為功德迴向）。聽到屠殺的聲音，就會悲傷地改變臉色。六歲時便跟隨母親受戒，父親極力阻止他，但他發誓決不毀壞戒律。七歲時請求父親允許他出家，父親因為疼愛而不答應。𥙿私下感嘆道：『如果不能在七歲出家，這一生就完了。』於是跟隨老師學習，學業日益精進。十五歲時父親去世，他守孝時住在草蓆上，身體極度消瘦，需要拄著枴杖才能站起來。守孝期滿后，默默地前往趙郡應覺寺，投奔寶禪師，請求出家。寶禪師觀察他的神采，於是推辭說：『我只能做你的助緣，我不是你的老師。你應該去更殊勝的地方。』於是他前往定州，並受了具足戒（Upasampadā，比丘所受的正式戒律）。他自己抄寫並背誦《四分僧祇二戒》，八天之內就完成了抄寫和背誦。後來南下前往障隆，在隱公那裡，廣泛學習《四分律》。又依靠憑公，獨自聽講《十地經》。早晚深入研究，發掘奇特之處，剖析新的見解，大家都推崇他。對於《涅槃經》、《地論》，都廣泛地尋訪舊的解釋，並穿鑿出新的見解。只有《大集經》、《般若經》是出自天生的智慧。對於《雜心論》、《成實論》，都窮盡其奧妙。在鄴京住了十二年，開始講經，名聲和節操都已顯著，所說的話就像新的一樣。預先聽講的人都歸依了他，於是被稱為𥙿菩薩。大家都從他那裡受戒，三聚凈戒（Trisamvara，菩薩所受的三種戒律）從此廣泛流傳。至於《華嚴經》一部，他更加深入地留心，研究其中的旨趣，當時被稱為令家。恰逢齊朝太后染病，希望聽聞這部經典，照玄等眾位法師推舉𥙿來擔任主講。當時有一隻雄雞，常常跟隨大眾聽經，直到講經結束，就大聲鳴叫，高飛到西南方的樹上，經過一夜而死。不久，太后的疾病就好轉了，這也是感應的明顯徵兆。內宮因此佈施了三百件袈裟。𥙿接受後分發了出去。齊安東王樓睿，對眾僧表示敬意，輪到𥙿時，不覺感到害怕而流汗。退下後詢問，才知道𥙿的與衆不同，於是尊奉他為戒師。寶山寺是𥙿開始建立的。
【English Translation】 English version: 'Shi' refers to the state of Vishakha-bhadra (Virtuous Protector of the Night).
Shi Lingyu, with the lay surname Zhao, was a native of Quyang in Julu. From a young age, whenever he saw the image of a Shramana (ascetic), he knew to dedicate merit. Upon hearing the sounds of slaughter, his expression would change with sorrow. At the age of six, he followed his mother in taking precepts, but his father strongly opposed it. However, he vowed never to break the precepts. At the age of seven, he requested his father's permission to become a monk, but his father refused due to affection. Lingyu sighed privately, 'If I cannot become a monk at the age of seven, my life will be ruined.' So he followed his teacher's instructions, and his studies progressed daily. At the age of fifteen, his father passed away, and he mourned by living on straw and becoming extremely emaciated, needing a cane to stand. After the mourning period, he silently went to Yingjue Temple in Zhao Commandery, seeking ordination from Chan Master Bao. Master Bao observed his spirit and declined, saying, 'I can only be a supporting condition for you; I am not your teacher. You should go to a more auspicious place.' So he went to Dingzhou and received the full ordination (Upasampadā). He personally transcribed and recited the 'Four-Part Vinaya' and the 'Two Precepts of the Sangha,' completing both in eight days. Later, he traveled south to Zhanglong, where he extensively studied the 'Four-Part Vinaya' under Master Yin. He also relied on Master Ping to listen to the 'Ten Stages Sutra' alone. He examined it deeply morning and evening, discovering unique points and analyzing new insights, which were praised by everyone. He extensively sought old interpretations of the 'Nirvana Sutra' and the 'Treatise on the Ten Stages,' and he innovatively interpreted them. Only the 'Mahasamnipata Sutra' and the 'Prajna Sutra' came from his innate wisdom. He exhausted the mysteries of the 'Samuccaya-hrdaya-dharma Sutra' and the 'Tattvasiddhi Sutra.' After living in Yejing for twelve years, he began lecturing on the sutras, and his reputation and integrity became well-known, his words always fresh. Those who came to listen in advance took refuge in him, and he was thus called Bodhisattva Yu. Everyone received precepts from him, and the Three Vows (Trisamvara) spread widely from then on. As for the 'Avatamsaka Sutra,' he paid even deeper attention, studying its meaning, and was known as an expert at the time. When the Empress Dowager of the Qi Dynasty fell ill, she wished to hear this scripture, and the various Dharma Masters, including Zhaoxuan, recommended Yu to be the main lecturer. At that time, there was a rooster that always followed the assembly to listen to the sutras, and when the lecture ended, it would crow loudly and fly high to a tree in the southwest, where it died overnight. Soon after, the Empress Dowager's illness improved, which was a clear sign of responsiveness. The inner palace then donated three hundred kasayas (robes). Yu accepted them and distributed them. Lou Rui, the Prince of Andong of the Qi Dynasty, paid respects to the monks, and when it came to Yu, he felt fear and broke into a sweat. After retreating, he inquired and learned of Yu's extraordinary nature, so he honored him as his precept teacher. Baoshan Temple was initiated by Yu.
睿為施主。傾撤金具。其潛德感人。又此類也。周氏滅齊。二教淪沒。乃潛形世壤。衣以暫衰三升之布。頭绖麻帶。如喪考妣。誓得佛法更始方襲舊儀。引同俗二十餘人。居於聚落。夜談正理。晝讀俗書。大隋運興。載昌釋教。𥙿德光先彥。即預搜揚。帝下詔曰。敬問相州大慈寺靈𥙿法師。朕遵崇三寶。歸向情深。愿闡揚大乘。護持正法。法師梵行精厚。理義淵遠。弘通聖教。開導聾瞽。道俗欽仰。思作福田。京師天下具瞻。四方輻湊。故遠召法師。共營功德業。宜知朕意早入京也。法師乃步入長安時。年七十有四。敕遣勞待。令住興善。仍詔所司。盛集僧望。評立國統。眾議咸屬。莫有異詞。𥙿乃固讓。確乎不拔。遂抗表請還。帝即聽許。僕射高穎等。又表請留。帝則下敕令宜住此。𥙿曰。一國之主。義無二言。今復重留。情所未可。因告門人曰。王臣親附久有誓言。進則侮人輕法。退則不無遙敬。故吾斟□向背耳。尋復三敕固邀裕較執如上。帝語蘇威曰。朕知𥙿師剛正。是自在人。誠不可屈節。乃敕左僕射高穎。右僕射蘇威等諸公。詣寺宣旨。代大帝受戒悔罪。並送綾錦衣服絹三百段。助營山寺。御自注額。可號露泉寺。既至本鄉。敕問重沓。后聞鄴下唱言。自知別世。乃示誨善惡。勵諸門人。授筆制哀速終悲永
【現代漢語翻譯】 現代漢語譯本： 睿為施主，傾囊捐獻金屬器具，這種默默行善的美德實在令人感動。還有一件事可以說明這一點：當年周朝滅亡齊國，佛教和道教都衰落了，𥙿德光法師於是隱姓埋名，生活在民間，穿著粗布衣服，頭上戴著麻布喪帶，如同父母去世一般。他發誓一定要等到佛法復興，才恢復原來的僧人儀容。他帶領二十多位同道，居住在村落里，晚上研討佛理，白天閱讀世俗書籍。隋朝建立后，佛教再次興盛，𥙿德光法師的德行和遠見，早就被人們稱頌。隋文帝下詔說：『我恭敬地問候相州大慈寺的靈𥙿法師。朕崇敬佛法僧三寶，心意真誠，希望弘揚大乘佛法，護持正法。法師修行精進，佛理精深，弘揚聖教，開導愚昧，受到僧俗的敬仰，堪為眾生的福田。京城是天下人矚目的地方，四方人士匯聚，所以朕特地召請法師前來，共同興辦功德事業。希望法師明白朕的心意，早日入京。』 於是，𥙿德光法師步行前往長安，當時他已經七十四歲了。隋文帝下令派人慰勞迎接，安排他住在興善寺。又下詔給有關部門，召集有聲望的僧人，評議推舉國統（全國僧人領袖）。大家一致推舉𥙿德光法師，沒有異議。但𥙿德光法師堅決推辭，態度非常堅定。於是上表請求返回家鄉，隋文帝同意了。僕射高穎等人又上表請求他留下，隋文帝就下敕令讓他留在京城。𥙿德光法師說：『一國之君，不應該出爾反爾。現在又再次挽留，實在讓我難以接受。』於是告訴他的弟子們說：『我和王臣親近，很久以前就發過誓言，如果我留在朝廷，就會輕視佛法，如果我離開朝廷，他們至少還會遙相敬畏。所以我才要仔細考慮去留。』不久，隋文帝又三次下敕令，堅決邀請他留下，但𥙿德光法師的決心和上次一樣堅定。隋文帝對蘇威說：『朕知道𥙿法師剛正不阿，是個自在之人，確實不能勉強他。』於是下令左僕射高穎、右僕射蘇威等大臣，到寺廟宣讀聖旨，代替皇帝接受戒律，懺悔罪過，並送去綾羅綢緞衣服和三百匹絹，資助他修繕山寺。隋文帝親自題寫寺名，命名為露泉寺。 𥙿德光法師回到家鄉后，隋文帝多次派人慰問。後來，𥙿德光法師聽到鄴城有人唱著預示他將要去世的歌謠，知道自己將要離開人世。於是告誡弟子們要行善去惡，勉勵他們精進修行，然後拿起筆寫下哀歌，安詳地去世了。 English version: Benefactor Rui donated metal implements, a testament to his hidden virtue. Another example is this: When the Zhou dynasty extinguished the Qi state, both Buddhism and Daoism declined. Master Yu Degguang then concealed his identity, living among the common people, wearing coarse cloth and a hemp mourning band on his head, as if mourning the death of his parents. He vowed to restore the Buddhist Dharma before resuming his original monastic appearance. He led more than twenty fellow practitioners, residing in villages, discussing Buddhist principles at night, and reading secular books during the day. With the rise of the Sui dynasty, Buddhism flourished again, and Master Yu Degguang's virtue and foresight had long been praised. Emperor Wen of Sui issued an edict saying: 'I respectfully inquire after Dharma Master Ling Yu of Daci Temple in Xiangzhou. I revere the Three Jewels (Buddha, Dharma, Sangha) with deep sincerity, and I wish to propagate the Mahayana Dharma and protect the True Dharma. The Dharma Master's practice is diligent, his understanding of Buddhist principles is profound, he propagates the Holy Teachings, and guides the ignorant, revered by both monastics and laypeople, worthy of being a field of merit for all beings. The capital is the focus of the world's attention, with people gathering from all directions, so I specially summon the Dharma Master to come and jointly undertake meritorious deeds. I hope the Dharma Master understands my intention and enters the capital soon.' Thus, Dharma Master Yu Degguang walked to Chang'an, at which time he was seventy-four years old. Emperor Wen of Sui ordered people to greet him and arranged for him to reside in Xingshan Temple. He also issued an edict to the relevant departments, summoning respected monks to discuss and elect the National Leader (leader of all monks in the country). Everyone unanimously recommended Dharma Master Yu Degguang, without any dissent. However, Dharma Master Yu Degguang firmly declined, his attitude very resolute. So he submitted a memorial requesting to return to his hometown, and Emperor Wen of Sui agreed. Minister Gao Ying and others again submitted a memorial requesting him to stay, and Emperor Wen of Sui issued an edict ordering him to stay in the capital. Dharma Master Yu Degguang said: 'The ruler of a country should not go back on his word. Now you are again urging me to stay, which is really unacceptable to me.' So he told his disciples: 'I have made a vow long ago regarding my relationship with the king and his ministers. If I stay in the court, I will despise the Dharma; if I leave the court, they will at least have distant respect. That is why I must carefully consider whether to stay or leave.' Soon, Emperor Wen of Sui issued three more edicts, resolutely inviting him to stay, but Dharma Master Yu Degguang's determination was as firm as before. Emperor Wen of Sui said to Su Wei: 'I know that Dharma Master Yu is upright and unyielding, a free person, and indeed cannot be forced.' So he ordered the Left Minister Gao Ying, the Right Minister Su Wei, and other ministers to go to the temple to proclaim the imperial edict, accept precepts on behalf of the emperor, repent of sins, and send silk fabrics, clothing, and three hundred bolts of silk to help him repair the mountain temple. Emperor Wen of Sui personally inscribed the name of the temple, naming it Luquan Temple (Dew Spring Temple). After Dharma Master Yu Degguang returned to his hometown, Emperor Wen of Sui sent people to inquire after him many times. Later, Dharma Master Yu Degguang heard people in Ye City singing songs foretelling his impending death, and knew that he was about to leave this world. So he admonished his disciples to do good and avoid evil, encouraged them to practice diligently, and then picked up a pen and wrote a lament, passing away peacefully.
【English Translation】 Benefactor Rui's donation of metal implements exemplifies his hidden virtue. Another instance is this: When the Zhou dynasty extinguished the Qi state, both Buddhism and Daoism declined. Master Yu Degguang then concealed his identity, living among the common people, wearing coarse cloth and a hemp mourning band on his head, as if mourning the death of his parents. He vowed to restore the Buddhist Dharma before resuming his original monastic appearance. He led more than twenty fellow practitioners, residing in villages, discussing Buddhist principles at night, and reading secular books during the day. With the rise of the Sui dynasty, Buddhism flourished again, and Master Yu Degguang's virtue and foresight had long been praised. Emperor Wen of Sui issued an edict saying: 'I respectfully inquire after Dharma Master Ling Yu (spiritual eminence) of Daci Temple (Great Compassion Temple) in Xiangzhou. I revere the Three Jewels (Buddha, Dharma, Sangha) with deep sincerity, and I wish to propagate the Mahayana Dharma and protect the True Dharma. The Dharma Master's practice is diligent, his understanding of Buddhist principles is profound, he propagates the Holy Teachings, and guides the ignorant, revered by both monastics and laypeople, worthy of being a field of merit for all beings. The capital is the focus of the world's attention, with people gathering from all directions, so I specially summon the Dharma Master to come and jointly undertake meritorious deeds. I hope the Dharma Master understands my intention and enters the capital soon.' Thus, Dharma Master Yu Degguang walked to Chang'an, at which time he was seventy-four years old. Emperor Wen of Sui ordered people to greet him and arranged for him to reside in Xingshan Temple (Temple of Flourishing Goodness). He also issued an edict to the relevant departments, summoning respected monks to discuss and elect the Guotong (National Leader - leader of all monks in the country). Everyone unanimously recommended Dharma Master Yu Degguang, without any dissent. However, Dharma Master Yu Degguang firmly declined, his attitude very resolute. So he submitted a memorial requesting to return to his hometown, and Emperor Wen of Sui agreed. Minister Gao Ying and others again submitted a memorial requesting him to stay, and Emperor Wen of Sui issued an edict ordering him to stay in the capital. Dharma Master Yu Degguang said: 'The ruler of a country should not go back on his word. Now you are again urging me to stay, which is really unacceptable to me.' So he told his disciples: 'I have made a vow long ago regarding my relationship with the king and his ministers. If I stay in the court, I will despise the Dharma; if I leave the court, they will at least have distant respect. That is why I must carefully consider whether to stay or leave.' Soon, Emperor Wen of Sui issued three more edicts, resolutely inviting him to stay, but Dharma Master Yu Degguang's determination was as firm as before. Emperor Wen of Sui said to Su Wei: 'I know that Dharma Master Yu is upright and unyielding, a free person, and indeed cannot be forced.' So he ordered the Left Minister Gao Ying, the Right Minister Su Wei, and other ministers to go to the temple to proclaim the imperial edict, accept precepts on behalf of the emperor, repent of sins, and send silk fabrics, clothing, and three hundred bolts of silk to help him repair the mountain temple. Emperor Wen of Sui personally inscribed the name of the temple, naming it Luquan Temple (Dew Spring Temple). After Dharma Master Yu Degguang returned to his hometown, Emperor Wen of Sui sent people to inquire after him many times. Later, Dharma Master Yu Degguang heard people in Ye City singing songs foretelling his impending death, and knew that he was about to leave this world. So he admonished his disciples to do good and avoid evil, encouraged them to practice diligently, and then picked up a pen and wrote a lament, passing away peacefully.
殞詩二首。至於三更。忽覺異香滿室。內外驚之。靜慮口緣唸佛。相繼達于明相。奄終於演空寺焉。春秋八十有八。即大業元年正月二十二日也。哀動山世。即殯于寶山靈泉寺側。起塔崇焉。初𥙿清貞潔己。正氣雲霄。高山景行。動成摸揩。嘗母病綿篤。追赴已終。中路即還。其割愛弘道如是。嘗向一處。敷演將半。忽見講主仍畜韭園。𥙿曰。弘法之始。為遣過源。惡業未傾。清道焉在。此講不可再也。宜即散。之便執錫持衣。徑辭而出。講主曰。法師但講。此業易異除耳。便即借請村人犁具。一時耕殺四十畝韭。斯可謂。如聞而行。或大德同集。間以言謔。乃𥙿之臨席。無不肅然自持諠鬧欣靜。所以下座尼眾。莫敢面參。而性剛威爽。服章粗弊。貴達之與斯下。承對一焉。去來自彼。曾無迎送。故鄴下諺曰。衍法師。伏道不伏俗。𥙿法師。道俗俱伏。誠其應對無思。發言成論故也。自前後行施。悲敬兼之。袈裟為惠。出過千領。病苦所及。醫療繁多。但得厚味。先命奉僧。身預倫伍。片無貯納。講授之際。正面西方。凡所涕唾。一生無棄。身無擇行。口無擇言。人畜訓誨。絕於呵捶。乃至責問童稚。誡約門人。皆自述己名。號彼仁者。苦辭切斷。無不淚流。若言行有違。即不同止。非律所許。寺法不停。女人尼眾。
【現代漢語翻譯】 現代漢語譯本： 殞詩二首。到了三更時分，忽然覺得有奇異的香味充滿整個房間，寺廟內外的人都感到驚訝。靜下心來口中唸佛，一聲接一聲直到天亮。最終在演空寺圓寂。享年八十八歲，即大業元年正月二十二日。哀悼之聲震動山野。於是將他安葬在寶山靈泉寺旁邊，建造佛塔來尊崇他。當初，𥙿（僧人的名字，此處指衍法師）清廉貞潔約束自己，正氣直衝雲霄。他的高尚品德令人仰慕，一舉一動都成為人們學習的榜樣。曾經母親病重，急忙趕去卻已經去世，於是返回繼續弘揚佛法。他捨棄私情弘揚佛法就是這樣。曾經在一個地方，講經說法將近一半時，忽然看見講經的主持仍然經營韭菜園。𥙿（衍法師）說：『弘揚佛法的開始，是爲了去除過錯的根源。罪惡的行業沒有停止，清凈的佛道又在哪裡呢？這次講經不能再繼續了。』於是就解散了聽眾，拿著錫杖穿著僧衣，逕直告辭離開了。講經的主持說：『法師您只管講經，這個行業很容易改變去除。』隨即就借來村人的犁具，一下子耕掉了四十畝韭菜。這可以說是聽了就去做。有時大德們聚集在一起，偶爾開玩笑戲謔，等到𥙿（衍法師）來到座位上，沒有不嚴肅起來約束自己，喧鬧聲消失，大家都安靜下來。所以下座的尼姑們，沒有敢於當面參見他的。他性格剛強威嚴爽快，穿的衣服粗糙破舊。地位高貴的人和地位低下的人，承受他的教誨都是一樣的。他來來往往，從來沒有迎接或送別。所以鄴下有句諺語說：『衍法師，信奉佛道不遷就世俗。𥙿（衍法師），道俗都信服。』確實是因為他應對自如，說出的話都能成為論斷。從他前後所做的佈施來看，悲憫和尊敬兼備。佈施的袈裟，超過一千件。對於病苦的人，提供的醫療非常多。只要得到美味的食物，總是先命令供奉給僧人。自己參與到僧眾的行列中，一點也不私自儲存。講經說法的時候，總是面向西方。凡是吐的唾沫，一生都沒有丟棄。自身沒有選擇性的行為，口中沒有選擇性的話語。教導人和動物，從不呵斥鞭打。甚至責問兒童，告誡門人，都自己說出自己的名字，稱呼對方為仁者。言辭懇切，沒有不流淚的。如果言行不一致，就不和他們同住。不是戒律所允許的，寺廟的規矩不允許的，他都不會停止勸誡。女人和尼姑們， English version: He composed two poems of lament. Around midnight, a strange fragrance suddenly filled the room, surprising everyone inside and outside the temple. He calmed his mind and recited the Buddha's name continuously until dawn. He passed away peacefully at Yunkong Temple. He was eighty-eight years old, on the twenty-second day of the first month of the first year of the Daye era (大業元年). The mourning echoed through the mountains and valleys. He was buried next to Lingquan Temple (靈泉寺) on Baoshan Mountain (寶山), and a pagoda was erected to honor him. Initially, 𥙿 (a monk's name, here referring to Dharma Master Yan) was pure and chaste, restraining himself, his uprightness reaching the clouds. His noble character was admired, and his every action became a model for others. Once, when his mother was seriously ill, he rushed to her side, but she had already passed away. He then returned to continue propagating the Dharma. This was how he sacrificed personal feelings to promote the Dharma. Once, in a certain place, when he was about halfway through giving a lecture, he suddenly saw that the lecturer was still cultivating a leek garden. 𥙿 (Dharma Master Yan) said, 'The beginning of propagating the Dharma is to eliminate the source of faults. If sinful activities have not ceased, where is the pure path? This lecture cannot continue.' So he dismissed the audience, took his staff and robe, and directly bid farewell and left. The lecturer said, 'Master, just continue lecturing, this occupation is easy to change and remove.' Then he borrowed plows from the villagers and plowed and killed forty acres of leeks in one go. This can be said to be acting upon hearing. Sometimes, when great virtues gathered together, they would occasionally joke and jest. But when 𥙿 (Dharma Master Yan) arrived, everyone would become solemn and restrain themselves, the noise would disappear, and everyone would become quiet. Therefore, the nuns who sat below dared not meet him face to face. He was strong, stern, and straightforward, and his clothes were rough and worn. The noble and the lowly received his teachings in the same way. He came and went without any welcoming or farewell. Therefore, there was a saying in Ye: 'Dharma Master Yan (衍法師) submits to the Dharma but not to customs. 𥙿 (Dharma Master Yan), both the Dharma and the laity submit.' Indeed, it was because his responses were effortless and his words became doctrines. From the alms he gave before and after, he combined compassion and respect. The kasayas (袈裟, monk's robe) he gave away exceeded a thousand. He provided a great deal of medical care to those suffering from illness. Whenever he obtained delicious food, he always ordered it to be offered to the monks first. He participated in the ranks of the monks and did not store anything for himself. When lecturing, he always faced west. He never discarded his saliva throughout his life. He had no selective behavior and no selective words. He never scolded or whipped people or animals when teaching them. Even when questioning children and admonishing disciples, he would state his own name and call them 'benevolent ones.' His words were earnest and sincere, and everyone would shed tears. If his words and actions were inconsistent, he would not live with them. He would not stop admonishing if something was not permitted by the precepts or by the rules of the temple. Women and nuns,
【English Translation】 Two poems of lament were composed upon his passing. Around midnight, a strange fragrance suddenly filled the room, surprising everyone inside and outside the temple. Calming their minds, they recited the Buddha's name continuously until dawn. He peacefully passed away at Yunkong Temple (演空寺). He was eighty-eight years old, on the twenty-second day of the first month of the first year of the Daye era (大業元年). The mourning echoed through the mountains and valleys. He was buried next to Lingquan Temple (靈泉寺) on Baoshan Mountain (寶山), and a pagoda was erected to honor him. Initially, 𥙿 (Yan Dharma Master) was pure and chaste, restraining himself, his uprightness reaching the clouds. His noble character was admired, and his every action became a model for others. Once, when his mother was seriously ill, he rushed to her side, but she had already passed away. He then returned to continue propagating the Dharma. This was how he sacrificed personal feelings to promote the Dharma. Once, in a certain place, when he was about halfway through giving a lecture, he suddenly saw that the lecturer was still cultivating a leek garden. 𥙿 (Yan Dharma Master) said, 'The beginning of propagating the Dharma is to eliminate the source of faults. If sinful activities have not ceased, where is the pure path? This lecture cannot continue.' So he dismissed the audience, took his staff and robe, and directly bid farewell and left. The lecturer said, 'Master, just continue lecturing, this occupation is easy to change and remove.' Then he borrowed plows from the villagers and plowed and killed forty acres of leeks in one go. This can be said to be acting upon hearing. Sometimes, when great virtues gathered together, they would occasionally joke and jest. But when 𥙿 (Yan Dharma Master) arrived, everyone would become solemn and restrain themselves, the noise would disappear, and everyone would become quiet. Therefore, the nuns who sat below dared not meet him face to face. He was strong, stern, and straightforward, and his clothes were rough and worn. The noble and the lowly received his teachings in the same way. He came and went without any welcoming or farewell. Therefore, there was a saying in Ye: 'Dharma Master Yan (衍法師) submits to the Dharma but not to customs. 𥙿 (Yan Dharma Master), both the Dharma and the laity submit.' Indeed, it was because his responses were effortless and his words became doctrines. From the alms he gave before and after, he combined compassion and respect. The kasayas (袈裟, monk's robe) he gave away exceeded a thousand. He provided a great deal of medical care to those suffering from illness. Whenever he obtained delicious food, he always ordered it to be offered to the monks first. He participated in the ranks of the monks and did not store anything for himself. When lecturing, he always faced west. He never discarded his saliva throughout his life. He had no selective behavior and no selective words. He never scolded or whipped people or animals when teaching them. Even when questioning children and admonishing disciples, he would state his own name and call them 'benevolent ones.' His words were earnest and sincere, and everyone would shed tears. If his words and actions were inconsistent, he would not live with them. He would not stop admonishing if something was not permitted by the precepts or by the rules of the temple. Women and nuns,
誓不授戒。及所住房。不令登踐。斯勵格後代之弘略也。沙彌受具。和上德難。故盡報不行。自余師證。至時臨眾。若授以三聚。則七眾備傳故。使弘法之時方聽女眾入寺。並后入先出。直往無留。致有法席清嚴響傳㝢內者供給不預沙彌。身服清修。不御綾綺。垂裙則踝上四指。衫袖則僅與肘齊。祇支極長至脛而已。誤見衣制過度。則處眾割之。故方裙正背。大氈被褥皮革。上色錢寶物等。並不入房。祇支五條。由來以布。縱有繒帛。終以惠人。余則敗納而已。自年三十。即在著述。造華嚴疏及旨歸合九卷。自余內外章疏傳記等總百餘卷。現行於代。然東夏法流。化儀異等。至於立教施行取信千載者。𥙿其一焉。
釋慧藏。姓郝氏。趙國平棘人。十一出家。未登具戒。則講涅槃。后聽智論十地華嚴般若等。博見之舉。罕不伏焉。年逾不惑。乃潛千鵲山。枕石漱流。澄心玄奧。每研味群典。而以華嚴為本。雖洞盡幽微。而謙虛自退。仰詫聖助。希示是非。登時夜降靈感。空中有聲。言是是。既聞斯告。因撰義疏。躬自傳揚。往預學流。普皆餐攝。齊主武成降書。邀請于大極殿。開闡此經。法侶云繁。士族咸集。時共榮之。為大觀盛也。自爾專弘此部。傳習彌布。屬周毀經道。刬跡人間。遷息煙霞。保護玄納。隋初
【現代漢語翻譯】 現代漢語譯本： 誓不授予戒律。以及所居住的房間，不讓人隨意進入。這是爲了激勵後代弘揚佛法的策略。沙彌受具足戒，需要和尚具備高尚的品德，所以終身不輕易進行。至於其他的師父作證，到時臨場參與，如果授予三聚凈戒，那麼七眾弟子都能得到傳授。因此，在弘揚佛法的時候才允許女眾進入寺廟，並且後進入的先出去，直接離開不逗留，以至於法席清凈莊嚴的名聲傳遍天下。供給不包括沙彌。自身穿著樸素，不穿綾羅綢緞。裙子下襬距離腳踝四指寬，衫袖僅與手肘齊平。祇支（僧人覆蓋身體的布）最長只能到小腿。如果發現衣服制度過度，就在大眾面前割掉。所以方裙、正背、大氈被褥、皮革、上等顏色的錢財寶物等，都不帶入房間。祇支五條，向來用布製作，即使有絲綢，最終也會用來佈施給他人，剩下的就用破舊的布料縫補。從三十歲開始，就開始著書立說，撰寫了《華嚴疏》及《旨歸》合共九卷。其餘的內外章疏、傳記等總共一百多卷，現在還在流傳於世。然而東夏（中國）的法流，儀軌各有不同，至於創立教義、施行並取信於千年的，大概只有他一人了。 釋慧藏（釋：姓，慧藏：法名）。姓郝氏，是趙國平棘人。十一歲出家，還未受具足戒，就開始講解《涅槃經》。後來聽聞《智論》、《十地經》、《華嚴經》、《般若經》等，廣泛見識，很少有人不佩服他。年過四十，就隱居在千鵲山，以石頭為枕，以溪水漱口，澄凈內心，探究玄奧。每次研讀各種經典，都以《華嚴經》為根本。雖然已經完全洞察了幽深微妙之處，但仍然謙虛退讓，仰仗聖人的幫助，希望得到是非的指示。隨即在夜裡降下靈感，空中有聲音說『是是』。聽聞這個啟示后，於是撰寫義疏，親自傳揚。前往學習的人，普遍都接受並領會。齊主武成皇帝下詔書，邀請他到大極殿，開講這部經典，法侶眾多，士族都聚集在一起，當時都認為這是非常盛大的景象。從此以後，他專門弘揚這部經典，傳習非常廣泛。適逢北周滅佛，經書被毀，僧人被迫還俗，於是他遷居到山林，保護玄妙的佛法。隋朝初年
【English Translation】 English version: He vowed not to bestow precepts, nor allow anyone to step into his dwelling. This was to encourage future generations to propagate the Dharma. A Śrāmaṇera (novice monk) receiving full ordination requires a preceptor of high virtue, so he refrained from doing so throughout his life. As for other certifying masters, they would attend the assembly when the time came. If the three clusters of pure precepts were conferred, then all seven assemblies of disciples would receive the transmission. Therefore, only during the propagation of the Dharma were women allowed to enter the temple, and those who entered later would leave first, departing directly without lingering, so that the reputation of the pure and solemn Dharma assembly spread throughout the world. Provisions did not include Śrāmaṇeras. He himself wore simple clothes, not silk or brocade. The hem of his skirt was four fingers' breadth above the ankle, and the sleeves of his shirt were only as long as the elbow. The zhīzhī (a cloth covering the body) was only as long as the shin. If he mistakenly saw that the clothing regulations were excessive, he would cut them off in front of the assembly. Therefore, square skirts, formal backs, large felt bedding, leather, money and treasures of superior color, etc., were not brought into the room. The five zhīzhī have always been made of cloth, and even if there was silk, it would eventually be given away to others, and the rest would be patched with old cloth. From the age of thirty, he began to write books, composing the Huayan Shu (Commentary on the Avataṃsaka Sūtra) and Zhigui (Essential Meaning) in nine volumes. The rest of the internal and external commentaries, biographies, etc., totaled more than one hundred volumes, which are still circulating in the world today. However, the Dharma traditions of Dongxia (China), the rituals are different, as for establishing doctrines, implementing them and gaining the trust of thousands of years, he is probably the only one. 釋慧藏 (Shì Huìzàng: surname Shi, given name Huizang). His surname was Hao, and he was a native of Pingji in the Zhao kingdom. He left home at the age of eleven, and before receiving full ordination, he began to lecture on the Nirvana Sutra. Later, he heard the Mahaprajnaparamita Sastra (Zhilun), the Dasabhumika Sutra (Shidi Jing), the Avataṃsaka Sutra (Huayan Jing), the Prajna Sutra (Bore Jing), etc., and his extensive knowledge was admired by almost everyone. After the age of forty, he lived in seclusion on Qianque Mountain, using stones as pillows and rinsing his mouth with stream water, clarifying his mind and exploring the profound. Every time he studied various scriptures, he took the Avataṃsaka Sutra as the foundation. Although he had completely understood the profound and subtle, he was still humble and modest, relying on the help of the saints, hoping to receive instructions on right and wrong. Immediately, spiritual inspiration descended in the night, and a voice in the air said 'Yes, yes.' After hearing this revelation, he wrote a commentary and personally propagated it. Those who went to study universally accepted and understood it. Emperor Wucheng of the Qi dynasty issued an edict, inviting him to the Daji Hall to lecture on this scripture. Many Dharma companions and aristocratic families gathered together, and at that time they all regarded it as a grand and prosperous scene. From then on, he specialized in propagating this scripture, and its transmission became very widespread. During the time when the Northern Zhou dynasty destroyed Buddhism, scriptures were destroyed and monks were forced to return to secular life, so he moved to the mountains and forests to protect the profound Dharma. In the early years of the Sui dynasty
開法則預出家。文帝曩敬德音。遠遣徴請。蒲輪既降。謁帝承明。遂陳玄奧。允副天旨。則六大德之一也。有敕。加之殊禮。故二紀之內。四時不墜焉。以大業元年十一月二十九日。遘疾卒于空觀寺。春秋八十有四。臨終屬使露骸。弟子奉遵遺訣。陳屍林麓。掩骸修塔。樹於終南至相寺之前峰焉。
釋靈干。姓李氏。金城狄道人。祖相封于上黨。遂隨封而遷焉。年十歲志樂聞法。情欣背俗。親弗違之。十四投鄴京大莊嚴寺衍法師為弟子。晝夜遵奉。無怠寸陰。而每入講堂。想處天宮無異也。十八覆講華嚴十地。初開宗本。僉共美之。周武滅法。居家奉戒。隋開佛日。則當高選。干每講此經。亟延涼燠。四方進結。塵接相望。開皇七年。敕令住興善寺。為譯經證義沙門。至十七年。遇疾悶絕。唯心不冷。未敢藏殯。后醒云。我往兜率天。見休遠二法師。並坐華臺。光暉絕世。謂干曰。汝與我諸弟子。后皆生此矣。因爾覺悟。重增故業。端然觀行。絕交人物。及大業三年。置大禪定。有敕擢為道場上座。僧徒一盛。匡救有功。至八年正月卒于寺。春秋七十有八。乃火葬於終南之陰。初干志奉華嚴。常依經本。作蓮華藏世界海觀及彌勒天宮觀。至於疾甚。目精上視。不與人對。久乃如常。沙門童真問疾在側。干謂真曰
【現代漢語翻譯】 現代漢語譯本： 開法則（Kaifaze）預先出家。文帝（Emperor Wen）過去敬重他的德行和言論，遠道派遣使者徵召邀請。用蒲草包裹的車輪都卸下來了，（開法則）在承明殿謁見皇帝，於是陳述玄妙深奧的佛法，完全符合皇帝的心意。他也是六大德之一。皇帝下令，給予他特殊的禮遇，所以在二十年內，四季都有供養。在大業元年十一月二十九日，因病在空觀寺圓寂，享年八十四歲。臨終時囑咐使者將遺體暴露于荒野。弟子們遵從他的遺囑，將遺體陳放在山林中，然後掩埋遺骸並修建佛塔，建在終南山至相寺的前峰。
釋靈干（Shi Linggan），姓李，是金城狄道人。他的祖先被封在上黨，於是就隨著封地遷居到那裡。十歲時就立志喜歡聽聞佛法，內心欣慕背離世俗。父母沒有違揹他的意願。十四歲時投奔鄴京大莊嚴寺的衍法師（Yan Fashi）為弟子，日夜遵奉師命，沒有絲毫懈怠。而且每次進入講堂，都覺得如同身處天宮一樣。十八歲時復講《華嚴十地》，初次開創宗派根本，大家都讚美他。周武帝滅佛時，他居家奉持戒律。隋朝開啟佛法興盛之日，他應當被高規格選拔。靈干每次講這部經，都會及時提供涼爽或溫暖的環境，四方前來結緣的人絡繹不絕。開皇七年，皇帝下令他住在興善寺，作為翻譯佛經的證義沙門。到十七年，他生病昏迷，只有心口還有溫度。人們不敢埋葬他。後來他醒來說：『我去了兜率天（Tushita Heaven），看見休遠（Xiuyuan）和二位法師，都坐在蓮花臺上，光輝絕世。』（他們）對靈干說：『你和我的各位弟子，將來都會生到這裡。』因此他醒悟過來，重新增加以前的功業，端正地觀想修行，斷絕與世人的交往。到大業三年，設定大禪定時，皇帝下令提拔他為道場上座，僧眾非常興盛，匡正救助很有功勞。到八年正月在寺中圓寂，享年七十八歲。於是將他火葬在終南山的北面。當初靈干立志奉持《華嚴經》，常常依據經本，作蓮華藏世界海觀和彌勒天宮觀。到病重時，眼睛向上看，不與人對視，很久才恢復正常。沙門童真（Tongzhen）在旁邊問候病情，靈干對童真說：
【English Translation】 English version: Kaifaze had already left home before being officially ordained. Emperor Wen of the Sui Dynasty had long admired his virtue and teachings, and sent envoys from afar to invite him. The carriages with rush-matting wheels were unloaded, and (Kaifaze) paid homage to the Emperor at Chengming Hall, where he expounded profound and abstruse Buddhist doctrines, fully in accordance with the Emperor's wishes. He was also one of the six great virtuous monks. The Emperor issued an edict granting him special treatment, so that offerings were made to him in all four seasons for twenty years. On the 29th day of the eleventh month of the first year of the Daye era (605 CE), he succumbed to illness at Kongguan Temple, at the age of eighty-four. On his deathbed, he instructed his envoy to expose his remains to the wilderness. His disciples followed his last words, placing his body in the mountains and forests, then burying his remains and building a pagoda, which was erected on the front peak of Zhixiang Temple in Zhongnan Mountain.
Shi Linggan, whose surname was Li, was a native of Didao in Jincheng. His ancestor was enfeoffed in Shangdang, so he moved there with the fief. At the age of ten, he aspired to hear the Dharma and his heart rejoiced in turning away from worldly life. His parents did not oppose his wishes. At the age of fourteen, he went to Dayanzhuang Temple in Yejing to become a disciple of Dharma Master Yan, serving him day and night without the slightest negligence. Moreover, whenever he entered the lecture hall, he felt as if he were in a heavenly palace. At the age of eighteen, he reviewed the 'Ten Grounds' chapter of the Avatamsaka Sutra, initiating the fundamental principles of the school, and everyone praised him. During Emperor Wu of the Northern Zhou's suppression of Buddhism, he observed the precepts at home. When the Sui Dynasty ushered in the flourishing of Buddhism, he was highly selected. Whenever Linggan lectured on this sutra, he would promptly provide a cool or warm environment, and people from all directions came to form connections in an endless stream. In the seventh year of the Kaihuang era (587 CE), the Emperor ordered him to reside at Xingshan Temple as a certifying and translating monk. In the seventeenth year (597 CE), he fell ill and became unconscious, with only warmth remaining in his chest. People did not dare to bury him. Later, he awoke and said, 'I went to Tushita Heaven and saw Dharma Master Xiuyuan and two other Dharma Masters, all seated on lotus platforms, their radiance unparalleled.' (They) said to Linggan, 'You and all my disciples will be born here in the future.' Therefore, he awoke and redoubled his former efforts, practicing contemplation and severing ties with the world. In the third year of the Daye era (607 CE), when the Great Chan Meditation was established, the Emperor ordered his promotion to the position of chief seat of the Dharma assembly, and the monastic community flourished greatly, with meritorious deeds of rectification and salvation. In the eighth year (612 CE), he passed away at the temple in the first month, at the age of seventy-eight. He was cremated on the north side of Zhongnan Mountain. Initially, Linggan aspired to uphold the Avatamsaka Sutra, and often based on the sutra, he practiced the contemplation of the Lotus Treasury World Sea and the contemplation of Maitreya's Heavenly Palace. When he became seriously ill, his eyes looked upward and did not meet people's gaze, and it took a long time for him to return to normal. The Shramana Tongzhen asked about his illness at his side, and Linggan said to Tongzhen:
。向見青衣童子引至兜率天宮。而天樂非久。終墜輪迴。蓮華藏是所圖也。不久氣絕。須臾復通。真問。何所見耶。干曰。見大水遍滿。華如車輪。干坐其上。所愿足矣。尋爾便卒。
華嚴經傳記卷第二
文永十二年(乙亥)正月中旬之候。為聽聞五教章三十講。暫棲息梅尾高山寺之處。自彼寺住侶惠日房辨清之手。借得華嚴傳五卷。點本之間。喜悅銘肝之餘。下向南都之後。誂能書之輩令書寫。此傳之內。當卷者。誂中川本凈房阿阇梨良立。表裡同所令書寫之也。
春日山麓四恩院院主如圓房朝海令付假名並指姓畢。此假名姓里書者。土御門大納言入道(顯定卿)之所記錄也。即以彼禪門自筆之點本寫之。可為無雙之證本也而已。
建治元年(乙亥)五月二十八日(申時)于東大寺尊勝院新彌勒堂。令寫本等奉讀之畢。前權僧正宗性。聽眾。良曉得業。談義之後。即于當院家新學問所。為后覽記之。右筆華嚴宗末葉桑門侶宗性。年齡七十四。夏[萉-巴+(日/(句-口+匕))]六十二。
抑此料紙者。去文永三年之歷暮秋九月之候。后嵯峨天皇所降賜也。不慮之朝恩。面目頓余身之間。漸漸取出之。以寫如此之要書耳。 大正藏第 51 冊 No. 2073 華嚴經傳記
【現代漢語翻譯】 現代漢語譯本：看見一位身穿青衣的童子引領他前往兜率天宮（Tusita Heaven，彌勒菩薩居住的凈土）。然而天上的快樂並非長久，最終仍會墜入輪迴。蓮華藏世界（Lotus Treasury World，華嚴經所描述的清凈世界）才是應該追求的目標。不久之後，此人氣息斷絕，片刻后又恢復知覺。真禪師問道：『你看到了什麼？』此人回答說：『我看見大水遍佈，蓮花如車輪般巨大，我坐在蓮花之上，所有的願望都滿足了。』說完不久便去世了。
《華嚴經傳記》卷第二
文永十二年（乙亥）正月的中旬，爲了聽聞五教章（Five Teachings Chapter，華嚴宗的教義）的三十次講座，暫時居住在梅尾高山寺。從那座寺廟的僧侶惠日房辨清手中，借來了《華嚴經傳》五卷。在校點版本的時候，心中充滿了喜悅。之後前往南都（Nanto，奈良的別稱），委託擅長書法的人進行抄寫。這部傳記中，當卷的部分，委託了中川本凈房阿阇梨良立進行表裡兩面的抄寫。
春日山麓四恩院的院主如圓房朝海，委託他人新增假名（Kana，日文表音文字）並標註姓氏完畢。這些假名和姓氏的標註，是土御門大納言入道（顯定卿）所記錄的。也就是以那位禪門（Zen monk）親筆校點的版本進行抄寫，可以作為獨一無二的證據。
建治元年（乙亥）五月二十八日（申時），在東大寺尊勝院新彌勒堂，令人抄寫的版本奉讀完畢。前權僧正宗性，聽眾良曉得業。談義之後，就在當院家的新的學問所，爲了以後查閱而記錄下來。右筆是華嚴宗末葉的僧侶宗性。年齡七十四歲，僧臘六十二年。
而且這些紙張，是文永三年暮秋九月的時候，后嵯峨天皇所賜予的。不顧慮早朝的恩情，面目頓時出現在我身上，漸漸地取出來，用來抄寫如此重要的書籍。
【English Translation】 English version: He saw a boy in blue robes leading him to Tusita Heaven (Tusita Heaven, the pure land where Maitreya Bodhisattva resides). However, the joys of heaven are not lasting, and eventually, one will fall into the cycle of reincarnation. The Lotus Treasury World (Lotus Treasury World, the pure world described in the Avatamsaka Sutra) is the goal that should be pursued. Soon after, the person's breath ceased, and after a moment, consciousness returned. Zen Master Zhen asked, 'What did you see?' The person replied, 'I saw water everywhere, and lotuses as large as chariot wheels. I sat upon the lotus, and all my wishes were fulfilled.' Soon after saying this, he passed away.
Avatamsaka Sutra Biography, Volume 2
In the middle of January, the twelfth year of Bun'ei (Et亥), in order to listen to thirty lectures on the Five Teachings Chapter (Five Teachings Chapter, doctrines of the Kegon sect), I temporarily resided at Mt. Meo Kosan Temple. From the monk Enichibo Bensei of that temple, I borrowed five volumes of the Avatamsaka Sutra Biography. While collating the versions, my heart was filled with joy. Afterwards, I went to Nanto (Nanto, another name for Nara) and commissioned skilled calligraphers to copy it. The part of this biography, the current volume, was commissioned to Nakagawahon Jobo Acharya Ryoryu to copy both the front and back.
The head of Shion'in Temple at the foot of Mt. Kasuga, Nyoeibo Chokai, commissioned someone to add kana (Kana, Japanese phonetic script) and mark the surnames. These kana and surname markings were recorded by Tsuchimikado Dainagon Nyudo (Lord Akisada). That is, it was copied from the Zen monk's (Zen monk) own collated version, which can be regarded as a unique proof.
On the 28th day of the fifth month, the first year of Kenji (Et亥), at the Shin Miroku Hall of Toshodaiji Sonshoin, the copied version was read aloud. Former Provisional Sojo Sosei, the audience was Ryogyo Tokugyo. After discussing the meaning, it was recorded in the new study hall of the temple for future reference. The scribe was the late Kegon sect monk Sosei. Age 74, monastic age 62.
Moreover, these papers were bestowed by Emperor Go-Saga in the late autumn of September, the third year of Bun'ei. Disregarding the grace of the early morning, my face suddenly appeared on my body, and I gradually took them out to copy such important books.
華嚴經傳記卷第三
京兆崇福寺僧沙門法藏集
講解下唐并州武德寺釋慧覺唐越州靜林寺釋法敏唐襄州神足寺釋慧眺唐蒲州普齊寺釋道英唐襄州寒陵寺釋道昂唐京師大慈恩寺釋靈辨唐終南山至相寺釋智儼
釋慧覺。姓范氏。齊人也。達量通鑑。罕附其倫。而儀形秀峙。長七尺餘。眉目峰映。衣服鮮潔。容止溫弘。鏘鏘然也。凡行路士子。莫不迎睇目送焉。雖博學群經。多以華嚴為首。被請高陽。久當講匠。聽眾千餘。堂宇充溢。而來者不絕。遂停法肆。爰有施主。即為造千人講堂。締構斯須不月便訖。登法座引眾充滿。時訝其法會之盛也。著華嚴十地維摩等疏。至武德三年。覺少有心痛。告門人曰。吾其去矣。乃出身資。為僧設食。與眾取訣。於是通夜。正念明相。才動奄然從化。春秋九十。
釋法敏。姓孫氏。丹陽人。八歲出家。事英禪師。為弟子入茅山。聽明法師三論。又聽高麗實講大乘經論。躬為南座。結軫三週。貞觀元年。出還丹陽。講華嚴涅槃。二年越州田都督。追還一音寺。相續法輪。於時四方義學沙門八百餘人。當境僧千二百人。尼眾三百。士俗之集。不可復記。時為法慶之嘉會也。至十九年會稽士俗。請住靜林寺。講華嚴經。至六月末正講。有蛇懸半身。在敏頂上
【現代漢語翻譯】 現代漢語譯本： 《華嚴經傳記》卷第三
京兆崇福寺僧 沙門法藏 集
講解者：下唐并州武德寺釋慧覺、唐越州靜林寺釋法敏、唐襄州神足寺釋慧眺、唐蒲州普齊寺釋道英、唐襄州寒陵寺釋道昂、京師大慈恩寺釋靈辨、唐終南山至相寺釋智儼
釋慧覺（Shi Huijue），姓范氏，是齊國人。他見識廣博，通達事理，很少有人能與他相比。而且他儀表出衆，身材高大，超過七尺，眉目清秀，衣著整潔，舉止溫和寬宏，氣度不凡。凡是路過的讀書人，沒有不回頭看他的。雖然他廣泛學習各種經典，但主要以《華嚴經》（Huayan Sutra）為首。他被邀請到高陽，長期擔任講經的法師，聽眾有一千多人，講堂里擠滿了人，來聽講的人絡繹不絕，於是停止了其他講法活動。後來有一位施主，就為他建造了一個能容納一千人的講堂，建造速度很快，不到一個月就完成了。他登上法座，聽眾坐滿了講堂，當時人們都驚歎于這場法會的盛大。他撰寫了《華嚴十地》（Huayan Ten Stages）、《維摩經》（Vimalakirti Sutra）等疏。到了武德三年，慧覺稍微感到心痛，告訴他的弟子們說：『我將要離開了。』於是拿出自己的財產，為僧人們準備齋飯，與大家告別。於是在整個晚上，他保持正念，天剛亮的時候，就安詳地去世了，享年九十歲。
釋法敏（Shi Famin），姓孫氏，是丹陽人。八歲出家，侍奉英禪師（Ying Chanshi）。作為弟子進入茅山，聽明法師（Ming Fashi）講解三論。又聽高麗實（Gaoli Shi）講解大乘經論，親自擔任南座。結軫三週。貞觀元年，回到丹陽，講解《華嚴經》（Huayan Sutra）和《涅槃經》（Nirvana Sutra）。貞觀二年，越州田都督（Yuezhou Tian Dudu）把他請回一音寺（Yiyin Temple），繼續講經說法。當時四方前來求學的沙門有八百多人，當地的僧人有一千二百人，尼姑三百人，士人和百姓的聚集，數都數不清。當時這是一場慶祝佛法的盛會。到了貞觀十九年，會稽的士人和百姓，請他住在靜林寺（Jinglin Temple），講解《華嚴經》（Huayan Sutra）。到了六月末，正在講經的時候，有一條蛇懸掛著半個身子，出現在法敏的頭頂上。
【English Translation】 English version: The Biography of the Huayan Sutra, Volume 3
Compiled by the Monk and Shramana Fazang of Chongfu Temple in Jingzhao
Lecturers: Shi Huijue of Wude Temple in Bingzhou during the Lower Tang Dynasty, Shi Famin of Jinglin Temple in Yuezhou during the Tang Dynasty, Shi Huitao of Shenzu Temple in Xiangzhou during the Tang Dynasty, Shi Daoying of Puqi Temple in Puzhou during the Tang Dynasty, Shi Daoang of Hanling Temple in Xiangzhou during the Tang Dynasty, Shi Lingbian of Daci'en Temple in the capital during the Tang Dynasty, Shi Zhiyan of Zhixiang Temple in Zhongnan Mountain during the Tang Dynasty.
Shi Huijue (Shi Huijue), whose surname was Fan, was a native of Qi. He possessed extensive knowledge and understanding, and few could compare to him. Moreover, he had an outstanding appearance, standing over seven feet tall, with handsome eyebrows and eyes, clean and tidy clothes, and a gentle and magnanimous demeanor. All the scholars passing by could not help but turn their heads to look at him. Although he studied various scriptures extensively, he mainly focused on the Huayan Sutra (Huayan Sutra). He was invited to Gaoyang and served as a lecturer for a long time. There were more than a thousand listeners, and the lecture hall was filled with people. The number of people coming to listen was endless, so he stopped other lectures. Later, a benefactor built a lecture hall for him that could accommodate a thousand people. The construction was completed quickly, in less than a month. He ascended the Dharma seat, and the audience filled the hall. At that time, people marveled at the grandeur of the Dharma assembly. He wrote commentaries on the Huayan Ten Stages (Huayan Ten Stages), the Vimalakirti Sutra (Vimalakirti Sutra), and other texts. In the third year of Wude, Huijue felt a slight pain in his heart and told his disciples, 'I am about to leave.' So he took out his property to prepare meals for the monks and bid farewell to everyone. Then, throughout the night, he maintained mindfulness, and at dawn, he passed away peacefully at the age of ninety.
Shi Famin (Shi Famin), whose surname was Sun, was a native of Danyang. He became a monk at the age of eight and served Zen Master Ying (Ying Chanshi). As a disciple, he entered Maoshan and listened to Dharma Master Ming (Ming Fashi) explain the Three Treatises. He also listened to Gaoli Shi (Gaoli Shi) explain the Mahayana scriptures and treatises, personally taking the southern seat. He concluded the discourse three times. In the first year of Zhenguan, he returned to Danyang and lectured on the Huayan Sutra (Huayan Sutra) and the Nirvana Sutra (Nirvana Sutra). In the second year of Zhenguan, the Governor Tian of Yuezhou (Yuezhou Tian Dudu) invited him back to Yiyin Temple (Yiyin Temple) to continue lecturing on the Dharma. At that time, there were more than eight hundred shramanas from all directions seeking knowledge, twelve hundred local monks, and three hundred nuns. The gathering of scholars and common people was countless. It was a grand celebration of the Dharma. In the nineteenth year of Zhenguan, the scholars and common people of Kuaiji invited him to reside in Jinglin Temple (Jinglin Temple) and lecture on the Huayan Sutra (Huayan Sutra). At the end of June, while he was lecturing, a snake hung half its body over Famin's head.
長七尺許。作黃金色。吐五色光。終講方隱。至夏訖還一音寺。夜有赤衣二人。禮敏曰。法師講四部大經。功德難量。須往他方教化。故從東方來迎法師。弟子數十人同見。至八月十七日卒。爾前三日三夜。無故闇冥。恰至將逝。忽放大光。夜明如日。異香不滅。莫不怪嘆。道俗莊嚴。送于隆安之山焉。造華嚴疏七卷。
釋慧眺。姓莊氏。少出家以小乘為業。馳譽江漢。承象王哲公在龍泉講三論。心生不忍曰。三論明空。講者著空。言訖舌出三尺。鼻眼兩耳並皆流血。七日不語。有伏法師。聞之曰。汝大癡也。一言毀經。罪過五逆。可信大乘方得免耳。乃令懺悔。舌還故入。便舉往哲所。唯聽大乘。哲之云。亡為建七處八會方廣齊。百日既滿。即往香山神足寺。足不逾閫。常習大乘。四時每講華嚴經。用陳懺謝。貞觀十一年四月。在松林坐禪。見有三人形服都雅。請受菩薩戒。受訖白曰。禪師大利根。若不改心信大乘者。千佛出世。猶在地獄。房此重厲。涕血交流。大哭還寺。在講者房前。宛轉嗚咽不得能言。以水灑醒。乃更大哭。繞佛懺悔。用此為常。又勤化士俗。造華嚴大品等各一百部。至十三年三月。佛前禮懺。安然坐化。因此而終。春秋八十餘矣。終后七日。林樹白色。過此方復焉。斯亦知過能改。誠
【現代漢語翻譯】 現代漢語譯本： 身長約七尺多，呈現黃金色，口中吐出五色光芒。講經完畢后便隱去身形。到夏天結束時，又回到一音寺。夜裡有兩位身穿紅衣的人，向敏法師行禮說：『法師講授四部大經，功德無量，需要前往其他地方教化眾生，所以從東方來迎接法師。』有數十位弟子一同看見。到八月十七日圓寂。在此之前的三天三夜，無緣無故地一片黑暗。恰好到將要逝世時，忽然放出巨大的光芒，夜晚明亮如同白晝，奇異的香氣不散。沒有誰不感到驚異讚歎。僧人和俗人都以莊嚴的儀式，將他安葬在隆安山。著有《華嚴疏》七卷。
釋慧眺（Shi Hui Tiao），俗姓莊。年少時出家，以小乘佛法為修習的重點，在江漢一帶享有盛名。聽說象王哲公（Xiang Wang Zhe Gong）在龍泉寺講授三論，心中不以為然地說：『三論闡明空性，但講授者卻執著于空。』說完，舌頭伸出三尺，鼻子、眼睛和兩耳都流血。七天不能說話。有一位伏法師（Fu Fa Shi），聽說了這件事，說：『你太愚癡了，一句話譭謗經典，罪過等同於五逆之罪。只有相信大乘佛法才能免除罪過。』於是讓他懺悔。舌頭恢復原狀。便被帶到哲公那裡，專門聽聞大乘佛法。哲公為他舉辦了亡者建七處八會方廣齊（Wang Zhe Jian Qi Chu Ba Hui Fang Guang Qi）的法會。一百天期滿后，就前往香山神足寺（Xiang Shan Shen Zu Si）。足不出戶，經常修習大乘佛法。四季都講授《華嚴經》，用以陳述懺悔。貞觀十一年四月，在松林禪坐時，看見有三個人，衣著形貌都很文雅，請求受菩薩戒。受戒完畢后說：『禪師您有很大的根器，如果不改變心意，信奉大乘佛法，即使千佛出世，仍然會在地獄中。』房中充滿著責備之聲，涕淚交流。大哭著回到寺廟，在講經者的房前，輾轉嗚咽，不能說話。用水潑醒后，更加大哭，繞佛懺悔，以此作為常事。又勤奮地教化士人和百姓，抄寫《華嚴經》、《大品般若經》等各一百部。到貞觀十三年三月，在佛前禮拜懺悔，安然坐化。因此而終。享年八十多歲。圓寂后七天，林中的樹木都變成白色，過了這段時間才恢復原狀。這也可以說是知錯能改，真誠的表現。 English version: He was about seven feet tall, golden in color, and emitted five-colored light from his mouth. After finishing the lecture, he disappeared. At the end of summer, he returned to Yiyin Temple (Yi Yin Si). At night, two people in red robes bowed to Dharma Master Min and said, 'Dharma Master, your merit in lecturing the four great sutras is immeasurable. You need to go to other places to teach and transform sentient beings, so we have come from the east to welcome you.' Dozens of disciples saw this together. He passed away on the seventeenth day of August. Three days and nights before that, it was inexplicably dark. Just as he was about to pass away, suddenly a great light was emitted, and the night was as bright as day, and the strange fragrance did not dissipate. Everyone was amazed and sighed. Monks and laypeople solemnly sent him to Long'an Mountain (Long An Shan) for burial. He wrote seven volumes of the 'Huayan Commentary'.
釋慧眺 (Shi Hui Tiao), whose lay surname was Zhuang, left home at a young age and focused on studying Hinayana Buddhism, gaining fame in the Jianghan area. Hearing that Philosopher Zhe Gong (Zhe Gong) of Xiang Wang was lecturing on the Three Treatises at Longquan Temple (Long Quan Si), he disapproved and said, 'The Three Treatises clarify emptiness, but the lecturers are attached to emptiness.' After saying this, his tongue extended three feet, and blood flowed from his nose, eyes, and ears. He could not speak for seven days. A Dharma Master who subdues [demons] (Fu Fa Shi), hearing of this, said, 'You are very foolish. One word slandering the scriptures is a sin equivalent to the five rebellious acts. Only by believing in Mahayana Buddhism can you be spared from sin.' So he was made to repent. His tongue returned to its original state. He was then taken to Zhe Gong to listen exclusively to Mahayana Buddhism. Zhe Gong held a Dharma assembly of seven places and eight gatherings for the deceased (Wang Zhe Jian Qi Chu Ba Hui Fang Guang Qi). After one hundred days, he went to Xiangshan Shenzu Temple (Xiang Shan Shen Zu Si). He did not step outside the gate and constantly practiced Mahayana Buddhism. Every season, he lectured on the 'Huayan Sutra' to express his repentance. In April of the eleventh year of Zhenguan, while meditating in Songlin, he saw three people, all elegant in appearance, requesting to receive the Bodhisattva precepts. After receiving the precepts, they said, 'Zen Master, you have great roots. If you do not change your mind and believe in Mahayana Buddhism, even if a thousand Buddhas appear in the world, you will still be in hell.' The room was filled with severe reprimands, and tears and blood flowed. Crying loudly, he returned to the temple, and in front of the lecturer's room, he writhed and sobbed, unable to speak. After being splashed with water to wake him up, he cried even louder and circumambulated the Buddha in repentance, making this a regular practice. He also diligently taught scholars and common people, copying one hundred copies each of the 'Huayan Sutra', the 'Great Perfection of Wisdom Sutra', and other scriptures. In March of the thirteenth year of Zhenguan, he prostrated and repented before the Buddha, and passed away peacefully in meditation. Thus he ended his life. He was over eighty years old. After his death, the trees in the forest turned white for seven days, and then returned to their original state. This can also be said to be a sincere expression of knowing one's mistakes and being able to correct them.
【English Translation】 About seven feet in height, his body was the color of gold, and he emitted five-colored light from his mouth. After finishing his lectures, he would disappear. At the end of summer, he returned to Yi Yin Temple. One night, two people dressed in red bowed to Dharma Master Min and said, 'Dharma Master, your merit in lecturing on the four great sutras is immeasurable. You must go to other places to teach and transform beings, so we have come from the east to welcome you.' Dozens of disciples witnessed this together. He passed away on the seventeenth day of the eighth month. For three days and nights prior, it was inexplicably dark. Just as he was about to pass away, suddenly a great light shone forth, making the night as bright as day, and a strange fragrance lingered. Everyone was amazed and sighed. Monks and laypeople solemnly escorted him to Long An Mountain for burial. He authored seven volumes of the 'Huayan Commentary'. 釋慧眺 (Shi Hui Tiao), whose lay surname was Zhuang, left home at a young age and focused on studying Hinayana Buddhism, gaining fame in the Jianghan area. Hearing that Philosopher Zhe Gong (Zhe Gong) of Xiang Wang was lecturing on the Three Treatises at Longquan Temple (Long Quan Si), he disapproved and said, 'The Three Treatises clarify emptiness, but the lecturers are attached to emptiness.' After saying this, his tongue extended three feet, and blood flowed from his nose, eyes, and ears. He could not speak for seven days. A Dharma Master who subdues [demons] (Fu Fa Shi), hearing of this, said, 'You are very foolish. One word slandering the scriptures is a sin equivalent to the five rebellious acts. Only by believing in Mahayana Buddhism can you be spared from sin.' So he was made to repent. His tongue returned to its original state. He was then taken to Zhe Gong to listen exclusively to Mahayana Buddhism. Zhe Gong held a Dharma assembly of seven places and eight gatherings for the deceased (Wang Zhe Jian Qi Chu Ba Hui Fang Guang Qi). After one hundred days, he went to Xiangshan Shenzu Temple (Xiang Shan Shen Zu Si). He did not step outside the gate and constantly practiced Mahayana Buddhism. Every season, he lectured on the 'Huayan Sutra' to express his repentance. In April of the eleventh year of Zhenguan, while meditating in Songlin, he saw three people, all elegant in appearance, requesting to receive the Bodhisattva precepts. After receiving the precepts, they said, 'Zen Master, you have great roots. If you do not change your mind and believe in Mahayana Buddhism, even if a thousand Buddhas appear in the world, you will still be in hell.' The room was filled with severe reprimands, and tears and blood flowed. Crying loudly, he returned to the temple, and in front of the lecturer's room, he writhed and sobbed, unable to speak. After being splashed with water to wake him up, he cried even louder and circumambulated the Buddha in repentance, making this a regular practice. He also diligently taught scholars and common people, copying one hundred copies each of the 'Huayan Sutra', the 'Great Perfection of Wisdom Sutra', and other scriptures. In March of the thirteenth year of Zhenguan, he prostrated and repented before the Buddha, and passed away peacefully in meditation. Thus he ended his life. He was over eighty years old. After his death, the trees in the forest turned white for seven days, and then returned to their original state. This can also be said to be a sincere expression of knowing one's mistakes and being able to correct them.
可嘉也。寺去城五十里。從受歸戒七千餘人。填赴山河。為建大齋。于墓所三十法師。各開一經。用津靈造。
釋道英。姓陳氏。蒲州猗氏人也。年十八。二親重之。便為取婦。五年同床。誓不相觸。后遂巡至並洲炬法師下聽華嚴等經。開皇十年。方預緇服。遂入大行山柏梯寺。修行止觀。忽然大解。后在京住勝光寺。從曇遷禪師聽攝論。遷特賞異之。聽講之暇。常供僧役。因事呈理。既以調心。常云。余冥目坐禪。如有所詣。及開目后。還復常識。故於事務。遊觀役心。使空有無滯耳。然其常坐。開目如錢。動逾信宿。初無頓𥇒。后入禪定。稍呈異跡。嘗與人爭地。忽現殭屍。氣絕色變。俄欲膀脹。彼歸心啟悔。乃言笑如常又入池六宿。臥雪三夕。唯云火灰土坌。誠難測也。一日講起信論。至真如門。奄然不語。怪往觀之。氣絕身冷。眾知滅想。即而任之。經于累宿。方從定起。又曾亢旱。遂講華嚴。以祈甘澤。有二老翁。稍異常人。各二童侍恒來在聽。英每異之。后因訊問由緒。答曰。弟子是海神。愛此經故來聽。英曰。今既為檀越講經。請下微雨。神敕二童。二童便從窗出。須臾滂沛。遠近咸賴焉。二翁拜謝。倏忽而退。及將終索水。剃洗還坐。被以大衣。告門人曰。無常至也。但不可自欺。即令講此經
【現代漢語翻譯】 現代漢語譯本：真是太好了。寺廟距離城裡五十里。前來受歸戒的有七千多人，擠滿了山河。於是為他們舉辦大型齋會，在墓地安排了三十位法師，每人講解一部經書，用以超度亡靈。
釋道英（Shi Dao Ying），俗姓陳（Chen），是蒲州猗氏（Pu Zhou Yi Shi）人。十八歲時，父母非常重視他，就為他娶了妻子。五年同床共枕，卻發誓不互相觸碰。後來他巡遊到并州（Bing Zhou），在炬法師（Ju Fa Shi）門下聽聞《華嚴經》等經典。開皇十年（Kaihuang tenth year），才正式出家。於是進入大行山（Da Hang Shan）的柏梯寺（Bai Ti Si），修行止觀。忽然之間，有了很大的領悟。後來住在京城的勝光寺（Sheng Guang Si），跟隨曇遷禪師（Tan Qian Chan Shi）聽聞《攝大乘論》（She Da Cheng Lun）。曇遷禪師特別賞識他，聽講之餘，常常為大家服務。他藉著做事來闡述道理，以此來調伏內心。他常說：『我閉上眼睛坐禪，好像有所領悟，但睜開眼睛后，還是和往常一樣。所以在事務中游歷，用心觀察，使空和有之間沒有滯礙。』然而他經常坐禪，睜著眼睛像銅錢一樣，一動不動超過十幾天。起初沒有絲毫懈怠，後來進入禪定，漸漸顯現出奇異的跡象。曾經與人爭地，忽然現出殭屍，氣息斷絕，臉色改變，很快就要腫脹。對方誠心懺悔，於是他又像往常一樣談笑自如。又曾經在池塘里待了六天，在雪地裡睡了三個晚上，只是說像火灰土一樣。實在難以測度。有一天，他講解《起信論》（Qi Xin Lun），講到真如門（Zhen Ru Men）時，突然不說話了。大家奇怪地去看他，發現他氣息斷絕，身體冰冷。眾人都知道他進入了滅盡定（Mie Jin Ding），於是就任由他。過了很多天，他才從禪定中出來。又曾經遇到大旱，於是講解《華嚴經》，祈求甘霖。有兩個老翁，稍微有些異於常人，各有兩名童子侍奉，經常來聽講。道英（Dao Ying）每次都覺得奇怪。後來詢問他們的來歷，回答說：『弟子是海神，因為喜愛這部經才來聽講。』道英（Dao Ying）說：『現在既然為檀越（Dan Yue，施主）講解經書，請降下小雨。』海神命令兩個童子，兩個童子便從窗戶出去。一會兒，大雨傾盆，遠近都得到了恩惠。兩位老翁拜謝，忽然消失了。等到將要去世時，他要水來剃頭洗身，然後坐好，蓋上大衣，告訴門人說：『無常（Wu Chang）到來了，但不可自欺。』於是命令他們講解這部經書。
【English Translation】 English version: Excellent! The temple is fifty li (Chinese mile) away from the city. More than seven thousand people came to receive the precepts, filling the mountains and rivers. Therefore, a grand vegetarian feast was held for them, and thirty Dharma masters were arranged at the cemetery, each explaining a scripture to deliver the spirits.
釋道英 (Shi Dao Ying), whose secular surname was 陳 (Chen), was a native of 蒲州猗氏 (Pu Zhou Yi Shi). At the age of eighteen, his parents valued him greatly and arranged for him to marry. For five years, they shared the same bed but vowed not to touch each other. Later, he traveled to 並洲 (Bing Zhou) and listened to the Avatamsaka Sutra and other scriptures under Dharma Master 炬 (Ju). In the tenth year of Kaihuang, he formally became a monk. He then entered 柏梯寺 (Bai Ti Si) on 大行山 (Da Hang Shan) to practice Samatha-vipassana. Suddenly, he had a great understanding. Later, he lived in 勝光寺 (Sheng Guang Si) in the capital and listened to the Mahāyānasaṃgraha under Zen Master 曇遷 (Tan Qian). Zen Master 曇遷 (Tan Qian) particularly appreciated him. In his spare time from listening to lectures, he often served everyone. He used doing things to explain the principles, thereby taming his mind. He often said, 'When I close my eyes in meditation, it seems that I have some understanding, but when I open my eyes, it is still the same as usual. Therefore, I travel in affairs and observe with my mind, so that there is no stagnation between emptiness and existence.' However, he often meditated, with his eyes open like coins, motionless for more than ten days. At first, there was no slackness, and later he entered Samadhi, gradually showing strange signs. Once, he was arguing with someone over land, and suddenly a stiff corpse appeared, with its breath cut off and its face changed, and it was about to swell. The other party sincerely repented, and then he laughed and talked as usual. He also stayed in the pond for six days and slept in the snow for three nights, only saying it was like fire ash and soil. It is really difficult to fathom. One day, when he was explaining the Awakening of Faith in the Mahayana, when he came to the Suchness Gate, he suddenly stopped speaking. People were surprised to see him and found that his breath was cut off and his body was cold. Everyone knew that he had entered Nirodha-samāpatti, so they let him be. After many days, he came out of Samadhi. Once, there was a severe drought, so he explained the Avatamsaka Sutra to pray for sweet rain. There were two old men, slightly different from ordinary people, each with two boys serving them, who often came to listen. 道英 (Dao Ying) always found it strange. Later, when he asked about their origins, they replied, 'Your disciple is a sea god, and I came to listen because I love this sutra.' 道英 (Dao Ying) said, 'Now that I am explaining the scriptures for the Dan Yue (benefactor), please send down a light rain.' The sea god ordered the two boys, and the two boys went out from the window. After a while, it rained heavily, and everyone far and near benefited. The two old men bowed and thanked him, and suddenly disappeared. When he was about to pass away, he asked for water to shave his head and wash his body, then sat down, covered with a large robe, and told his disciples, 'Impermanence is coming, but you must not deceive yourselves.' So he ordered them to explain this scripture.
賢首偈。至於屬纊。令侍人稱佛。奄然神逝。貞觀十年九月也。春秋八十。初將終感群鳥數萬。悲鳴房宇。青衣二童。執華而入。紫氣如光。從英身出。騰焰數大。及明露結。週二十里。人物失光。三日方歇。蒲晉山川修行之侶。聞哀屯赴。如喪重親。又感僧牛吼鳴流淚不息。斷絕水草經七日。將欲藏殮。則下一钁。地忽大震。周十五里。皆大驚怖。又感白虹兩道遠屬龕旋。白鳥二頭翔鳴。隨送至於龕所。詳英道開物悟。慧解入神。故得靈相𣱦氳。存亡總萃。不負身世。誠斯人乎。
釋道昂。未詳其氏。魏郡人。風神清徹。高尚世表。慧解夙成。殆非開悟。初投于靈𥙿法師。而出家焉。既而飲沐清化。愛敬親承。歲積炎涼。齊蹤上位。常于寒陵山寺。陶融初教。日照高山此焉。欣屬講華嚴地論。諒超先哲。又曾登講之夜。素無燈燭。昂舉掌高示。便發暈光。朗照堂宇。大眾觀瑞。怪所從來。昂曰。此光手中恒有耳。何可怪耶。其福業隆深誠不可度也。化物余景。志結西方。常愿生安養。后自知命極。預告有緣。時未測其言也。期月既臨。一無信患。問齋時至未。景次昆吾。即升高座。身含奇相。爐發異香。爰引四眾。受菩薩戒。詞理切要。聽者寒心。時七眾圍繞。餐承道味。昂舉目高視。乃見天眾繽紛絃管繁會
【現代漢語翻譯】 現代漢語譯本：賢首（Xianshou，人名）圓寂時，讓侍奉的人唸誦佛號。他安詳地去世了，那是貞觀十年九月。享年八十歲。臨終前，成群的鳥兒數萬只，在他房子的周圍悲鳴。兩個穿著青衣的童子，手持鮮花進入。紫色的光芒，從道英（Daoying，人名，即賢首）的身體發出，光焰騰起數丈。等到露水凝結時，周圍二十里，人物都失去了光彩。三天後才停止。蒲晉（Pujin，地名）山川修行的同伴們，聽到噩耗，像失去至親一樣趕來。又感應到僧牛吼叫流淚不止，斷絕水草七天。將要入殮時，剛下一鋤，地面忽然大震，周圍十五里，都非常驚恐。又感應到兩條白色的彩虹從遠處連線到龕（kan，存放骨灰的容器）上空盤旋。兩隻白色的鳥兒翔鳴，跟隨護送到龕的所在地。詳細考察道英開物明理的智慧，他的慧解已經達到入神的境界。所以能夠得到靈異的景象，存亡都聚集在他身上。沒有辜負此生此世。真是這樣的人啊。 釋道昂（Shidaoang，人名），不清楚他的姓氏，是魏郡（Weijun，地名）人。他的風度神采清明透徹，高尚超出世俗。智慧和理解力很早就形成了，幾乎不需要開悟。最初投奔靈𥙿（Lingyan，人名）法師，然後出家。之後，他沐浴在清凈的教化中，以愛敬之心親近侍奉。年復一年，他的地位也隨之提升。他經常在寒陵山寺（Hanlingshan Temple，地名）研究佛學初期的教義。陽光照耀高山，他很高興能在這裡講解《華嚴經》和《地論》，他的理解超過了前人。又曾經在講經的夜晚，原本沒有燈燭。道昂舉起手掌高高示意，便發出光暈，照亮了整個殿堂。大眾觀看這祥瑞之兆，奇怪光芒從何而來。道昂說：『這光芒經常在我手中，有什麼可奇怪的呢？』他的福業深厚，實在不可估量。在教化眾生的閑暇，他立志前往西方極樂世界。常常希望往生安養凈土。後來他預知自己壽命將盡，預先告訴了有緣之人，當時人們還不理解他的話。一個月后，他沒有任何疾病。詢問齋飯時間是否到了。景色如同昆吾山（Kunwu Mountain，地名）一樣美好。於是他登上高座，身上顯現出奇異的相貌，香爐散發出奇異的香氣。於是引導四眾弟子，受菩薩戒。言辭和道理都非常重要，聽者感到內心寒冷。當時七眾弟子圍繞著他，品嚐著佛法的滋味。道昂舉目高視，看見天上的眾神紛紛降臨，絃樂管樂演奏繁盛。
【English Translation】 English version: When Xianshou (personal name) was dying, he asked the attendants to chant the Buddha's name. He passed away peacefully in September of the tenth year of the Zhenguan era. He was eighty years old. Before his death, tens of thousands of birds cried sadly around his house. Two boys in green robes entered, holding flowers. Purple light emanated from Daoying's (personal name, i.e., Xianshou) body, and the flames rose several feet. When the dew condensed, the people and objects within twenty li (Chinese mile) around lost their luster. It stopped after three days. The fellow practitioners in the mountains and rivers of Pujin (place name) rushed to hear the news, as if they had lost a close relative. A monk's ox was also sensed, roaring and weeping incessantly, refusing to eat or drink for seven days. When they were about to put the body in the coffin, the ground suddenly shook greatly when the first clod was turned, and everyone within fifteen li was terrified. Two white rainbows were also sensed, connecting from afar to hover over the niche (a container for ashes). Two white birds flew and cried, escorting the body to the niche. A detailed examination of Daoying's wisdom in opening up things and understanding principles reveals that his wisdom had reached a divine state. Therefore, he was able to obtain miraculous phenomena, and both existence and non-existence gathered in him. He did not fail in this life. He was truly such a person. 釋道昂(Shidaoang, personal name), his surname is unknown, was from Weijun (place name). His demeanor was clear and thorough, and his nobility surpassed the world. His wisdom and understanding were formed early, almost without the need for enlightenment. He initially joined Master Lingyan (Lingyan, personal name), and then became a monk. After that, he bathed in the pure teachings, and served with love and respect. Year after year, his position also rose. He often studied the early teachings of Buddhism at Hanlingshan Temple (Hanlingshan Temple, place name). The sun shone on the high mountains, and he was very happy to be able to explain the Avatamsaka Sutra and the Dasabhumika Sutra here, and his understanding surpassed his predecessors. Also, once on the night of lecturing on the sutras, there were originally no lamps or candles. Daoang raised his palm high, and a halo appeared, illuminating the entire hall. The crowd watched this auspicious sign, wondering where the light came from. Daoang said, 'This light is always in my hand, what is so strange about it?' His blessings and karma are profound and immeasurable. In his spare time from teaching sentient beings, he aspired to go to the Western Pure Land. He often hoped to be reborn in the Land of Bliss. Later, he knew that his life was coming to an end, and told those who had a connection with him in advance, but people did not understand his words at the time. A month later, he had no illnesses. He asked if it was time for the vegetarian meal. The scenery was as beautiful as Kunwu Mountain (Kunwu Mountain, place name). So he ascended the high seat, and his body showed strange appearances, and the incense burner emitted strange fragrances. So he guided the fourfold assembly of disciples to receive the Bodhisattva precepts. The words and principles were very important, and the listeners felt cold in their hearts. At that time, the sevenfold assembly of disciples surrounded him, tasting the taste of the Dharma. Daoang raised his eyes and looked up, and saw the gods descending one after another, and the stringed and wind instruments playing prosperously.
。中有聲。告眾曰。兜率陀天樂音下迎。昂曰。天道乃生死根本。由來非愿。常祈心凈土。如何此誠不遂耶。言訖便睹天樂上騰須臾還滅。更見西方香華伎樂飛涌而來旋環頂上。舉眾皆見。昂曰。大眾好住。今靈相來迎。事須同往。言訖但見香爐墜手。終於高座焉。春秋八十有九。則貞觀七年八月也。道俗共觀。崩慟如山。及將殯殮。足下有普光堂等文字生焉。自非道會靈章行符鄰聖者。何能現斯嘉應哉。送寒陵山。鑿窟為處。經春不朽。端坐儼然。
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。沉默若愚。八歲始言。言輒聰敏。宗族異之。因名廣辨。后以煬帝同諱。改從今稱焉。年十喪父。哀毀過禮。伯父干法師愍之。親自撫育。教以義方。年十三得出家。住勝光寺。干素與曇遷禪師。芝蘭允洽。因令親侍。咨受異聞。辨宿夜研精。俄升堂奧。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。並採眾經。傍求異義。撰疏十二卷抄十卷章三卷。並行于代。屬慈恩創構。妙選英𨱞。辨以
【現代漢語翻譯】 現代漢語譯本：空中傳來聲音，告訴眾人說：『兜率陀天（欲界六天之一，彌勒菩薩的居所）的音樂降下來迎接了。』 昂（人名）說：『天道乃是生死輪迴的根本，從來不是我的願望。我常常祈求往生清凈的佛國凈土，為什麼這個願望不能實現呢？』說完，就看見天樂向上升騰，須臾之間就消失了。又看見西方香花伎樂飛涌而來，圍繞在他的頭頂上。在場的所有人都看見了。昂說：『各位好好待著，現在有靈異的景象來迎接我，我需要和他們一同前往。』說完，只見香爐從手中掉落，最終在高座上圓寂了。春秋八十九歲，是貞觀七年八月。道俗共同觀看，悲慟如山崩。等到要入殮的時候，在他的腳下有普光堂等文字顯現出來。如果不是精通道會靈章，施行符箓，鄰近聖人的人，怎麼能顯現出這樣的嘉應呢？將他送到寒陵山，鑿開石窟作為安葬之處。經過一個春天，他的肉身沒有腐朽，端坐著就像活著一樣。 釋靈辨（人名），姓李，是瀧西的獄道人。祖父龍驤（人名），在高齊時代，擔任相州司馬。父親楞伽（人名），跟隨父親擔任洛州錄事參軍，於是就居住在洛陽。靈辨出生就內斂，沉默寡言好像很愚笨。八歲才開始說話，說出的話都很聰明敏捷。宗族的人都覺得他很奇異，因此給他取名叫廣辨。後來因為和煬帝的名字相同，就改用現在的名字。十歲的時候父親去世，哀傷過度超過了禮節。伯父干法師（人名）憐憫他，親自撫養他，用道義來教導他。十三歲的時候得以出家，住在勝光寺。干法師和平時和曇遷禪師（人名）關係很好，因此讓他親自侍奉曇遷禪師，請教接受不同的見聞。靈辨日夜研究精進，很快就登堂入室。十八歲的時候講解《唯識論》、《起信論》等論著，《勝鬘經》、《維摩經》等經典。受具足戒之後，每天都更新自己的德行。又講解《仁王經》、《十地經》、《地持論》、《攝大乘論》等論著。然而他認為一乘的精妙旨意沒有超過《華嚴經》的，於是停止了其他的講授，在終南山的至相寺智正法師（人名）那裡，研究品味這部經典。既完成了師資的功業，也準備好了傳燈的事業。並且採集各種經典，廣泛尋求不同的意義，撰寫了疏十二卷，抄本十卷，章疏三卷，在當時流傳。正趕上慈恩寺開始建立，精妙地選拔英才，靈辨以
【English Translation】 English version: A voice in the air announced to the assembly: 'The music of the Tuṣita Heaven (one of the six heavens of the desire realm, the abode of Maitreya Bodhisattva) descends to welcome him.' Ang (person's name) said, 'The path of the heavens is the root of birth and death, and has never been my wish. I have always prayed to be reborn in the pure land of the Buddha, why is this wish not fulfilled?' After speaking, he saw the heavenly music ascend and vanish in an instant. Then he saw fragrant flowers and musical instruments flying from the West, circling above his head. Everyone present saw it. Ang said, 'Everyone, stay well. Now a spiritual manifestation comes to welcome me, I must go with them.' After speaking, the incense burner fell from his hand, and he passed away on the high seat. He was eighty-nine years old, in the eighth month of the seventh year of the Zhenguan era. Monks and laypeople alike watched, their grief like a mountain collapsing. When they were about to prepare the funeral, the words 'Pu Guang Tang' (普光堂) and other characters appeared on his feet. If not for someone proficient in the Daohui Lingzhang (道會靈章), practicing talismans, and close to the sages, how could such auspicious signs appear? He was sent to Hanling Mountain, and a cave was carved out as a burial place. After a spring, his body did not decay, and he sat upright as if alive. Śramaṇa Lingbian (person's name), whose surname was Li, was a recluse from Longxi. His grandfather, Longxiang (person's name), served as the Sima of Xiangzhou during the Northern Qi dynasty. His father, Lengjia (person's name), followed his father as a recording secretary in Luozhou, and thus resided in Luoyang. Lingbian was born with a reserved nature, silent and seemingly foolish. He began to speak at the age of eight, and his words were always intelligent and quick-witted. His clan considered him extraordinary, and therefore named him Guangbian. Later, because it was the same name as Emperor Yang, he changed it to his current name. His father passed away when he was ten years old, and his grief exceeded the bounds of propriety. His uncle, Dharma Master Gan (person's name), pitied him and personally raised him, teaching him with righteousness. At the age of thirteen, he was allowed to leave home and reside in Shengguang Temple. Dharma Master Gan had a close relationship with Chan Master Tanqian (person's name), so he had him personally attend to Chan Master Tanqian, seeking and receiving different insights. Lingbian studied diligently day and night, and soon became proficient. At the age of eighteen, he lectured on treatises such as the Yogācārabhūmi-śāstra and the Awakening of Faith, and scriptures such as the Śrīmālādevī Siṃhanāda Sūtra and the Vimalakīrti Sūtra. After receiving the full precepts, he renewed his virtue every day. He also lectured on treatises such as the Humane Kings Sutra, the Daśabhūmika Sūtra, the Bodhisattvabhūmi, and the Mahāyānasaṃgraha. However, he believed that the wonderful meaning of the One Vehicle did not surpass the Avataṃsaka Sūtra, so he stopped other lectures and studied and savored this scripture at Zhixiang Temple on Zhongnan Mountain with Dharma Master Zhizheng (person's name). Having completed the work of a teacher and student, he also prepared for the work of transmitting the lamp. He also collected various scriptures and widely sought different meanings, writing twelve volumes of commentaries, ten volumes of copies, and three volumes of chapters, which circulated at that time. Just as Ci'en Temple began to be built, and talents were carefully selected, Lingbian was
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。后因菩提寺講。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。未嘗不哽塞良久。或因之廢講。其音樂市[門@厘]由來不顧。從小至老。襯衣足靺。並自縫洗。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。
釋智儼。姓趙氏。天水人也。高祖弘高尚其志。父景申州錄事參軍。母初夢。梵僧執錫而謂曰。速宜齊戒凈爾身心。遂驚覺。又聞異香有娠焉。及儼生數歲。卓異凡童。或累塊為塔。或緝華成蓋。或率同輩為聽眾。而自作法師。生智宿殖皆此類也。年十二有神僧杜順。無何而輒入其舍。撫儼頂謂景曰。此我兒。可還我來。父母知其有道。欣然不吝。順即以儼付上足達法師。令其順誨。曉夜誦持。曾無再問。后屬二梵僧來游至相。見儼精爽非常。遂授以梵文。不日便熟。梵僧謂諸僧曰。此童子當爲弘法之匠也。年甫十四。即預緇衣於時隋運將終。人民饑喂。儼雖童稚杭志彌堅。后依常法師聽
【現代漢語翻譯】 現代漢語譯本： 鶴譽法師名聞天下，因此擔當了這項重任。他所懷抱的期望既堅定又崇高，受到國內外的共同敬仰。他經常在崇聖宮、鶴林寺、德業寺、百福殿等地舉行授戒儀式。從京城和各州前來接受歸戒的僧尼有一千多人。他總共講解《華嚴經》四十八遍。後來因為在菩提寺講經時，忽然感到無法繼續唸誦，於是返回慈恩寺，不久后在永化寺圓寂，享年七十八歲，那是龍朔三年九月五日。辨孝法師天性淳樸真摯。每次講到父母恩情深重的經文時，沒有不哽咽許久的，有時甚至因此停止講經。他向來不關心音樂和市場上的喧囂。從小到老，貼身內衣和襪子都自己縫洗，不役使弟子。弟子們如果超過四人，早晚參拜問候時，如果需要教誡，他就命令他們坐下。如果沒有什麼事，弟子們都站立著退出。如果需要對答提問，他會自稱自己的名字。這也是恭敬謹慎的良好規範。
釋智儼（Shi Zhiyan），俗姓趙（Zhao），是天水（Tianshui）人。他的高祖趙弘（Zhao Hong）崇尚他的志向。父親趙景（Zhao Jing）是申州（Shenzhou）的錄事參軍。母親起初夢見一位梵僧拿著錫杖對她說：『應該儘快齋戒，凈化身心。』於是驚醒，又聞到奇異的香味，便懷了身孕。等到智儼出生后，從小就與衆不同。有時堆積土塊做成塔，有時用花朵編織成傘蓋，有時帶領同伴作為聽眾，自己扮演法師。生來就具有的智慧和前世的積累都是這樣的。十二歲時，有位神僧杜順（Du Shun）無緣無故地進入他家，撫摸著智儼的頭頂對趙景說：『這是我的兒子，應該還給我。』父母知道他有道行，欣然不吝惜。杜順就把智儼交給自己的得意弟子達法師（Da Fashi），讓他順著他的天性教誨他，日夜誦讀，從不問其他事情。後來有兩位梵僧來遊歷至相寺（Zhixiang Temple），見到智儼精神氣度非常，於是教他梵文，沒幾天就熟練了。梵僧對眾僧說：『這個童子將來會成為弘揚佛法的棟樑。』十四歲時，就剃度出家。當時隋朝（Sui Dynasty）即將滅亡，人民飢餓。智儼雖然年幼，但志向更加堅定。後來依止常法師（Chang Fashi）聽講。
【English Translation】 English version: Venerable He Yu's (He Yu) reputation was known throughout the heavens, and thus he undertook this important task. The expectations he held were firm and lofty, and he was admired both domestically and abroad. He often held ordination ceremonies at Chong Sheng Palace (Chong Sheng Gong), He Lin Temple (He Lin Si), De Ye Temple (De Ye Si), Bai Fu Hall (Bai Fu Dian), and other places. More than a thousand monks and nuns from the capital and various states came to receive the precepts of refuge. He lectured on the Avatamsaka Sutra (Hua Yan Jing) a total of forty-eight times. Later, while lecturing at Bodhi Temple (Pu Ti Si), he suddenly felt unable to continue reciting, so he returned to Ci En Temple (Ci En Si), and soon after passed away at Yong Hua Temple (Yong Hua Si) at the age of seventy-eight, on the fifth day of the ninth month of the third year of the Long Shuo era. Bian Xiao (Bian Xiao) was pure and sincere by nature. Every time he lectured on passages about the deep kindness of parents, he would invariably choke up for a long time, sometimes even stopping the lecture because of it. He never cared about music or the noise of the marketplace. From childhood to old age, he sewed and washed his own underwear and socks, without employing his disciples. If more than four disciples came to pay their respects in the morning and evening, if he needed to teach them, he would order them to sit down. If there was nothing else, the disciples would stand and leave. If there was a need for questions and answers, he would refer to himself by his own name. This was also a good standard of respectful and cautious teaching.
Master Zhiyan (Zhiyan), whose secular surname was Zhao (Zhao), was a native of Tianshui (Tianshui). His great-grandfather, Zhao Hong (Zhao Hong), admired his ambition. His father, Zhao Jing (Zhao Jing), was a recording secretary in Shenzhou (Shenzhou). His mother initially dreamed of a Brahman monk holding a staff and saying to her, 'You should quickly fast and purify your body and mind.' She awoke in surprise and smelled a strange fragrance, and then became pregnant. When Zhiyan was born, he was extraordinary from a young age. Sometimes he would pile up earth to make a pagoda, sometimes he would weave flowers into a canopy, sometimes he would lead his peers as an audience and act as a Dharma master himself. His innate wisdom and past accumulations were all of this kind. At the age of twelve, a divine monk, Du Shun (Du Shun), entered his house for no apparent reason, stroked Zhiyan's head and said to Zhao Jing, 'This is my son, you should return him to me.' The parents knew that he had attained the Way and gladly did not begrudge it. Du Shun then entrusted Zhiyan to his favorite disciple, Dharma Master Da (Da Fashi), to teach him according to his nature, reciting day and night, never asking about other things. Later, two Brahman monks came to visit Zhixiang Temple (Zhixiang Temple), and seeing that Zhiyan's spirit and demeanor were extraordinary, they taught him Sanskrit, which he mastered in a few days. The Brahman monks said to the monks, 'This child will become a pillar for propagating the Dharma in the future.' At the age of fourteen, he was tonsured and became a monk. At that time, the Sui Dynasty (Sui Dynasty) was about to perish, and the people were starving. Although Zhiyan was young, his ambition became even stronger. Later, he relied on Dharma Master Chang (Chang Fashi) to listen to lectures.
攝大乘論。未盈數歲。詞解精微。常因龍象盛集。令其豎義。時有辨法師。玄門準的。欲觀其神器。躬自擊揚。往復徴研。辭理彌王。咸嘆其慧悟。天縱哲人。進具之後。聽四分迦延毗曇成實十地地持涅槃等經。後於琳法師所。廣學徴心。索隱探微。時稱得意。儼以法門繁曠。智海沖深。方駕司南。未知何厝。乃至於經藏前。禮而自立誓。信手取之。得華嚴第一。即于當寺智正法師下。聽受此經。雖閱舊聞。常懷新致。炎涼亟改。未革所疑。遂遍覽藏經。討尋眾釋。傳光統律師文疏。稍開殊軫。謂別教一乘無盡緣起。欣然賞會。粗知毛目。后遇異僧來。謂曰。汝欲得解一乘義者。其十地中六相之義。慎勿輕也。可一兩月間。攝靜思之當自知耳。言訖忽然不現。儼驚惕良久。因則陶研。不盈累朔。於焉大啟。遂立教分宗。制此經疏。時年二十七。又七宵行道。祈請是非。爰夢神童。深蒙印可。而棲遑草澤。不競當代。及乎暮齒。方屈弘宣。皇儲往封沛王。親為講主。頻命府司。優事供給。故使法輪無輟。是所賴焉。然其精練庶事。藻思多能。造蓮華藏世界圖一鋪。蓋[葸-十+夕]河之左。古今未聞者也。至總章元年夢。當寺般若臺傾倒。門人慧曉又夢。上高幢上侵雲漢。幢首寶珠。明如曉日。漸漸移來。入京便倒。儼
【現代漢語翻譯】 現代漢語譯本： 《攝大乘論》寫成時，法藏（Fazang，人名）還不到幾歲，但他對詞句的理解已經非常精微。他經常在龍象（指有才能的僧人）聚集的場合，讓他們闡述義理。當時有一位名叫辨法的法師，對玄門（佛教的深奧理論）理解精準，想要觀察法藏的神奇之處，便親自提出問題進行辯論。他們往復辯論，法藏的言辭和義理更加精闢。大家都讚歎他的智慧，認為他是天生的哲人。在受具足戒之後，他聽聞了《四分律》、《迦延毗曇》（Katyayaniputra-abhidharma，論書名）、《成實論》、《十地經》、《地持經》、《涅槃經》等經典。後來，他又在琳法師那裡，廣泛學習《徴心》（佛教哲學著作），探索隱秘的道理，當時人們都稱讚他學有所得。 法藏認為佛法門類繁多而廣闊，智慧的海洋深邃無邊，像司南（指南針）一樣，不知道該如何下手。於是，他來到經藏前，禮拜並立下誓言，隨意抽取了一部經書，抽到的是《華嚴經》第一卷。他就在當寺的智正法師那裡，聽受這部經。雖然閱讀過舊的註解，但他常常有新的見解。經過多次季節變化，他仍然沒有解決心中的疑惑。於是，他廣泛閱讀藏經，尋找各種解釋。讀到傳光統律師的文疏時，稍微開啟了他對別教一乘（華嚴宗的獨特教義，認為一切事物都是相互關聯的）無盡緣起的理解，他欣然賞識並領會，粗略地瞭解了大概。 後來，他遇到一位奇異的僧人，對他說：『你如果想要理解一乘的義理，那麼《十地經》中六相（總相、別相、同相、異相、成相、壞相）的含義，千萬不要輕視。可以花一兩個月的時間，靜下心來思考，自然就會明白。』說完，忽然不見了。法藏驚恐而警惕了很久，於是深入研究，不到一個月的時間，就豁然開朗。於是，他創立教派，撰寫了這部經疏，當時他二十七歲。 他又連續七個夜晚進行修行，祈求是非的判斷，夢中得到神童的啟示，深深地得到了認可。但他隱居在民間，不與當代人爭名奪利。到了晚年，才開始弘揚佛法。當時的皇儲被封為沛王，親自請法藏擔任講主，多次命令府司提供優厚的供給，所以佛法之輪才沒有停止轉動，這是所依賴的原因。 而且，法藏精通各種事務，文思敏捷，才華橫溢，創作了一幅蓮華藏世界圖，這是[葸-十+夕]河以西，古往今來從未有過的。到了總章元年，他夢見當寺的般若臺傾倒，他的弟子慧曉也夢見，高聳的寶幢直插雲霄，幢頂的寶珠，明亮如黎明的太陽，漸漸移來，進入京城便倒塌了。法藏（Fazang）... （未完）
【English Translation】 English version: When the Śūraṅgama Sūtra was written, Fazang (法藏, personal name) was not yet a few years old, but his understanding of words and sentences was already very subtle. He often let the 'dragons and elephants' (龍象, referring to talented monks) expound the meaning in gatherings. At that time, there was a Dharma master named Bianfa (辨法), who had an accurate understanding of the profound theories of Xuanmen (玄門, the profound theories of Buddhism), and wanted to observe Fazang's magical abilities, so he personally raised questions for debate. They debated back and forth, and Fazang's words and meanings became more refined. Everyone praised his wisdom, thinking that he was a natural philosopher. After receiving the full precepts, he listened to the Four-Part Vinaya, Katyayaniputra-abhidharma (迦延毗曇, a treatise), Tattvasiddhi Śāstra (成實論), Ten Stages Sutra (十地經), Bodhisattvabhumi Sutra (地持經), Nirvana Sutra (涅槃經) and other classics. Later, he also extensively studied Zhengxin (徴心, a Buddhist philosophical work) with Dharma Master Lin, exploring hidden principles, and people at that time praised him for his achievements. Fazang believed that the Dharma gates were numerous and vast, and the ocean of wisdom was deep and boundless, like a compass (司南), and he did not know how to start. So, he came to the Sutra library, bowed and made a vow, and randomly drew a Sutra, which was the first volume of the Avataṃsaka Sūtra (華嚴經). He listened to this Sutra under Dharma Master Zhizheng in the temple. Although he had read old annotations, he often had new insights. After many changes of seasons, he still did not solve the doubts in his heart. So, he extensively read the Tripitaka and looked for various explanations. When he read the commentary of Lawyer Chuangguang Tong, it slightly opened his understanding of the endless origination of the unique teaching of One Vehicle (別教一乘, the unique doctrine of the Huayan school, which believes that all things are interconnected), he happily appreciated and understood it, and roughly understood the general idea. Later, he met a strange monk who said to him: 'If you want to understand the meaning of the One Vehicle, then the meaning of the six aspects (六相, general aspect, specific aspect, same aspect, different aspect, formation aspect, destruction aspect) in the Ten Stages Sutra, do not despise it. You can spend one or two months, calm down and think about it, and you will naturally understand.' After speaking, he suddenly disappeared. Fazang was frightened and vigilant for a long time, so he studied deeply, and in less than a month, he suddenly became enlightened. So, he founded a sect and wrote this Sutra commentary, when he was twenty-seven years old. He also practiced for seven consecutive nights, praying for the judgment of right and wrong, and received the enlightenment of a child in a dream, and was deeply recognized. But he lived in seclusion among the people, and did not compete with his contemporaries for fame and fortune. It was not until his later years that he began to promote Buddhism. The crown prince at that time was named Prince Pei, and he personally invited Fazang to be the lecturer, and repeatedly ordered the government to provide generous supplies, so the wheel of Dharma did not stop turning, which is what he relied on. Moreover, Fazang was proficient in various affairs, quick-witted, and talented, and created a map of the Lotus Treasury World, which had never been seen before in ancient and modern times west of the [葸-十+夕] River. In the first year of Zongzhang, he dreamed that the Prajna Terrace of the temple collapsed, and his disciple Huixiao also dreamed that the towering treasure banner pierced the clouds, and the treasure pearl on the top of the banner, as bright as the morning sun, gradually moved and collapsed when it entered the capital. Fazang... (to be continued)
自覺遷神之候。告門人曰。吾此幻軀從緣無性。今當暫往凈方。后游蓮華藏世界。汝等隨我。亦同此志。俄至十月二十九日夜。神色如常。右脅而臥。終於清凈寺焉。春秋六十七矣。時有業凈方者。其夜聞空中香樂。從西方而來。須臾還返。以為大福德人也。往生之驗。明晨詢問。果知其應也。儼所撰義疏。解諸經論。凡二十餘部。皆簡略章句。剖曜新奇。故得其門寮其寡矣。門人懷齊賢首。近永隆年中。雍洲長安縣人。廓神亮梵行清凈。因忽患暴終。諸天引至兜率天宮。禮敬彌勒。有一菩薩。語亮云。何不受持華嚴。對曰。為無人講。菩薩曰。有人見講。何以言無。亮后再蘇。具向薄塵法師。論敘其事。以此而詳。首之弘轉法輪。亞跡參微矣。懷濟秀而不實。早從冥穸。大周聖神皇帝。植道種于塵劫。當樂推于億兆。大云授記。轉金輪而御之。河圖應錄。桴玉鼓而臨之。乃聖乃神。運六神通而不極。盡善盡美。暢十善化于無邊。解網泣辜。超夏轢殷。於是環塊襄城于汾水。方智日于錙銖。是以摩頂至踵。馳精十力。捉髮吐哺。委質四依。鑄銑雕檀。霞鏡千門之里。乘杯振錫。霧集九重之內。雖漢魏殊感梁齊深信。亦何足以言乎。爾其辟龍宮之寶藏。迓象扉之雄俊。則日月相繼。歲時不絕。讚頌佛德。歌詠法言。則弦
【現代漢語翻譯】 現代漢語譯本 自覺遷神之候（自覺遷移神識的時候）。告訴門人說：『我這虛幻的身體，隨因緣而生本無自性。現在應當暫時前往清凈的處所，以後遊歷蓮華藏世界（佛教宇宙觀中的一個世界）。你們跟隨我，也應有同樣的志向。』不久到了十月二十九日夜裡，神色如常，右脅而臥（佛教中佛陀涅槃的姿勢），在清凈寺圓寂。享年六十七歲。當時有住在業凈方的人，那夜聽到空中傳來香樂之聲，從西方而來，一會兒又返回。認為是有大福德的人往生了，是往生的徵兆。第二天早晨詢問，果然知道應驗了。 儼法師所撰寫的義疏，解釋諸經論，共有二十餘部，都簡明扼要，剖析精闢，見解新穎。所以他的門徒很少。門人懷齊賢首，是近永隆年間雍洲長安縣人。他心胸開闊，神采奕奕，品行清凈。一次忽然暴病而死，諸天引導他到兜率天宮（彌勒菩薩居住的凈土），禮敬彌勒（未來佛）。有一位菩薩對懷亮說：『為什麼不受持《華嚴經》？』懷亮回答說：『因為沒有人講解。』菩薩說：『有人講解，為什麼說沒有？』懷亮後來甦醒，詳細地向薄塵法師講述了這件事。由此可以詳細地瞭解，賢首弘揚佛法，亞跡參微啊！懷濟秀而不實，早早地就去世了。 大周聖神皇帝（武則天），在塵世中播下佛道的種子，應當把快樂推及億萬民眾。大云經授記，轉動金輪而統治天下。河圖應驗，敲擊玉鼓而臨朝。既是聖人又是神人，運用六神通而無窮盡，盡善盡美，宣揚十善教化于無邊。解開羅網，赦免罪過，超越夏朝，勝過殷朝。於是環繞襄城于汾水，方智日于錙銖。因此摩頂至踵，馳精十力。捉髮吐哺，委質四依。鑄銑雕檀，霞鏡千門之里。乘杯振錫，霧集九重之內。雖然漢魏有特殊的感應，梁齊有深刻的信仰，又怎麼足以說明呢？ 開啟龍宮的寶藏，迎接象門的雄偉俊傑。那麼日月相繼，歲時不斷。讚頌佛的功德，歌詠佛法的言語。那麼弦...
【English Translation】 English version At the time when he felt he was about to transfer his spirit (zijue qian shen zhi hou), he told his disciples: 'This illusory body of mine arises from conditions and has no inherent nature. Now I shall temporarily go to a pure place, and later travel to the Lotus Treasury World (Lian Hua Zang Shijie) [a world in Buddhist cosmology]. You should follow me and share this aspiration.' Soon, on the night of the twenty-ninth day of the tenth month, his expression was as usual, and he lay down on his right side (a posture of Buddha's Nirvana in Buddhism), passing away at Qingjing Temple. He was sixty-seven years old. At that time, there was someone living in Yejingfang, who heard fragrant music in the air that night, coming from the west and returning after a while. He thought it was a sign of a person with great merit being reborn in the Pure Land, a verification of rebirth. Upon inquiring the next morning, it was indeed confirmed. The commentaries (yishu) written by Dharma Master Yan, explaining various sutras and treatises, numbered more than twenty, all concise and to the point, with insightful analysis and novel perspectives. Therefore, he had few disciples. His disciple Huaiqi Xianshou, was a native of Chang'an County, Yongzhou, in recent Yonglong years. He was broad-minded, spirited, and of pure conduct. Once, he suddenly died of a sudden illness, and the devas led him to the Tushita Heaven (Doushuai Tiangong) [a pure land where Maitreya Bodhisattva resides], to pay homage to Maitreya (Mile) [the future Buddha]. A Bodhisattva said to Huailiang: 'Why do you not uphold the Avatamsaka Sutra (Hua Yan Jing)?' Huailiang replied: 'Because no one explains it.' The Bodhisattva said: 'There are people explaining it, why do you say there are none?' Huailiang later awoke and told Dharma Master Bochen about this in detail. From this, we can understand in detail that Xianshou propagated the Dharma, a subtle and profound achievement! Huaiji was showy but not substantial, and passed away early. The Holy and Divine Emperor of the Great Zhou (Da Zhou Sheng Shen Huangdi) [Empress Wu Zetian], planted the seeds of the Buddha's path in the world, and should extend happiness to hundreds of millions of people. The Great Cloud Sutra prophesied, turning the golden wheel and ruling the world. The Hetu responded, striking the jade drum and attending court. She was both a sage and a divine being, wielding the six supernatural powers without end, perfectly good and beautiful, spreading the ten wholesome deeds to the boundless. Releasing the nets and pardoning offenses, surpassing the Xia Dynasty and exceeding the Yin Dynasty. Therefore, encircling Xiangcheng on the Fen River, Fang Zhi measured the sun in minute detail. Therefore, from the crown of the head to the soles of the feet, exerting the ten powers. Holding the hair and spitting out food, entrusting oneself to the four reliances. Casting bronze and carving sandalwood, the mirrored gates of thousands of households. Riding cups and shaking tin staffs, the mist gathers within the ninefold palace. Although the Han and Wei dynasties had special responses, and the Liang and Qi dynasties had deep faith, how can this be enough to describe it? Opening the treasures of the Dragon Palace, welcoming the majestic and outstanding talents of the Elephant Gate. Then the sun and moon follow each other, and the years and seasons never cease. Praising the virtues of the Buddha, singing the words of the Dharma. Then the strings...
管流溢。翰墨繁積矣。以永昌元年正月七日夜。敕僧等。于玄武北門。建立華嚴高座八會道場。闡揚方廣妙典。八日僧尼眾等數千餘人。共設齊會。當時有司藏冰。獲瑞冰一段。中有雙浮圖。現於冰內。高一尺餘。層級自成。如白銀色。形相具足。映徹分明。敕以示諸僧等。大眾驚嗟。悲忻頂禮。咸稱聖德所感。實為希有瑞矣。御因制聽華嚴詩並序。其詞曰。暫因務隙。聽講華嚴。觀辨智之縱廣。睹龍象之蹴踏。既資熏習。頓解深疑。故述所懷。爰題短制。其詞曰。法席開方廣。緇徒滿勝筵聖眾隨雲集。天華照日鮮。座分千葉華。香引六銖煙。鐘聲聞有頂。梵響韻無邊。一音宣妙義。七處重弘宣。唯心明八會。滌盧體三禪。既悟無生滅。常欣佛現前。於是蓮華世界。注海印之波瀾。微塵剎土。入因陀羅之網。聖上萬機之暇。哀矜兆庶。朗七覺以悟迷津。揚四辨而驚龍俗。玄門造極。跨域中而獨秀。精義入神。轢系表而孤峙。一音演妙。實是聞所未聞。七處弘宣。誠為見所不見。豈與夫馬皇贊易㔁后通詩。可同日而言也。魏洛都融覺寺曇無最法師魏北臺意法師(有疏不知幾卷)齊林廬山供塔僧遠禪師齊攝山棲霞寺僧法師齊鄴中曇遵法師(疏七卷)齊鄴下總持寺慧順法師齊蜀郡齊後山齊興寺玄暢法師齊鄴西寶山寺道憑法師
【現代漢語翻譯】 現代漢語譯本： 管流溢，翰墨堆積繁多。永昌元年正月七日夜，皇帝敕令僧侶在玄武北門建立華嚴高座八會道場，闡揚精深廣大的妙法經典。八日，僧尼等數千人共同舉辦齋會。當時主管的官吏在儲存的冰中，獲得一段祥瑞的冰，冰中顯現出雙浮圖（佛教寶塔），高一尺多，層級自然形成，如同白銀色，形狀完整，映照清晰。皇帝下令將此瑞相展示給眾僧，大眾驚歎，悲喜交加，頂禮膜拜，都稱讚這是聖德感應所致，實在是稀有祥瑞啊！皇帝因此製作了《聽華嚴詩》並作序。詩中寫道：『暫且抽出空閑，聽講華嚴。觀看辯才智慧的縱橫廣闊，目睹龍象（比喻高僧）的奮力前進。既增長了熏習，頓時解開了深層的疑惑。』所以寫下心中的感想，題寫這首短詩。詩中寫道：『法會開啟精深廣大的教義，僧侶坐滿殊勝的筵席，聖眾跟隨雲彩聚集，天花照耀得日光都黯淡。座位分列如千葉蓮花，香氣引來六銖重的輕煙。鐘聲響徹有頂天，梵音和諧無邊無際。用一個聲音宣講微妙的意義，在七個地方重複弘揚。唯心闡明八會，滌除盧舍那佛的三種禪定境界。既然領悟了無生無滅的道理，常常欣喜佛陀顯現在眼前。』於是，蓮花世界，注入海印三昧的波瀾，微塵剎土，進入因陀羅網的境界。聖上在萬機之暇，憐憫百姓，用七覺支來開悟迷途，用四種辯才來震驚龍族和凡俗。玄妙的佛法達到極致，超越所有領域而獨樹一幟，精深的義理進入神妙的境界，超越世俗的束縛而獨自聳立。用一個聲音演說微妙的佛法，實在是聞所未聞，在七個地方弘揚宣講，確實是見所未見。這哪裡是馬皇讚美《周易》，㔁后附庸風雅的詩所能相提並論的呢？魏洛都融覺寺的曇無最法師，魏北臺的意法師（著有疏文，不知有多少卷），齊林廬山的供塔僧遠禪師，齊攝山棲霞寺的僧法師，齊鄴中的曇遵法師（著有疏文七卷），齊鄴下總持寺的慧順法師，齊蜀郡齊後山的齊興寺的玄暢法師，齊鄴西寶山寺的道憑法師。 English version: Overflowing with writings, accumulating vast amounts of calligraphy. On the seventh night of the first month of the first year of Yongchang, the emperor ordered monks to establish the Huayan High Seat Eight Assemblies Dharma Assembly at the North Gate of Xuanwu, expounding the profound and vast wonderful scriptures. On the eighth day, several thousand monks and nuns together held a vegetarian feast. At that time, the officials in charge of storing ice obtained a piece of auspicious ice, in which appeared a pair of stupas (Buddhist pagodas), over a foot tall, with naturally formed tiers, like white silver in color, with complete and clear forms. The emperor ordered this auspicious sign to be shown to all the monks, and the assembly was amazed, filled with sorrow and joy, prostrating in reverence, all praising it as a response to the emperor's virtuous deeds, truly a rare and auspicious sign! The emperor then composed the 'Poem on Listening to the Huayan Sutra' with a preface. The poem reads: 'Taking a moment from busy affairs to listen to the Huayan Sutra, observing the breadth and depth of wisdom and eloquence, witnessing the advancement of dragons and elephants (metaphor for eminent monks). Having increased my learning, I suddenly resolved deep doubts.' Therefore, I express my feelings and inscribe this short poem. The poem reads: 'The Dharma assembly opens up vast teachings, monks fill the auspicious gathering, holy beings gather like clouds, heavenly flowers illuminate the sun. Seats are arranged like thousand-petaled lotuses, incense attracts six-zhu (unit of weight) of light smoke. The sound of bells reaches the highest heaven, the Brahma sound resonates without end. With one sound, the subtle meaning is proclaimed, in seven places it is repeatedly propagated. The mind-only clarifies the Eight Assemblies, purifying the three samadhis of Vairocana Buddha. Having realized the principle of no birth and no death, I am always delighted to see the Buddha appear before me.' Thus, the lotus world pours in the waves of the Samudra Mudra Samadhi, the dust-mote lands enter the net of Indra. The Holy One, amidst myriad affairs, pities the common people, using the Seven Factors of Enlightenment to awaken those lost in delusion, and raising the Four Kinds of Eloquence to startle dragons and commoners. The profound Dharma reaches its peak, surpassing all realms and standing alone, the profound meaning enters the realm of the divine, transcending worldly constraints and standing in solitude. With one sound, the subtle Dharma is expounded, truly unheard of, in seven places it is propagated, truly unseen. How can this be compared to Ma Huang's praise of the 'Book of Changes' or Empress 㔁's poems of refined elegance? The Dharma Master Tanwuzui of Rongjue Temple in Luodu, Wei, the Dharma Master Yi of Beitai, Wei (with commentaries, the number of volumes unknown), the monk Yuan, who offered stupas at Lushan, Qi, the Dharma Master Seng of Qixia Temple on Sheshan Mountain, Qi, the Dharma Master Tanzun of Yezhong, Qi (with seven volumes of commentaries), the Dharma Master Huishun of Zongchi Temple in Yexia, Qi, the Dharma Master Xuanchang of Xing Temple on Qihoushan Mountain in Shujun, Qi, the Dharma Master Daoping of Baoshan Temple in Yexi, Qi.
【English Translation】 English version: Abundant writings overflowed, and calligraphy accumulated in great quantities. On the seventh night of the first month of the first year of Yongchang (永昌, Yongchang - era name), the emperor ordered monks to establish the Huayan (華嚴, Avatamsaka) High Seat Eight Assemblies Dharma Assembly at the North Gate of Xuanwu (玄武, Xuanwu - Black Tortoise, a cardinal direction), expounding the profound and vast wonderful scriptures. On the eighth day, several thousand monks and nuns together held a vegetarian feast. At that time, the officials in charge of storing ice obtained a piece of auspicious ice, in which appeared a pair of stupas (浮圖, futu - Buddhist pagodas), over a foot tall, with naturally formed tiers, like white silver in color, with complete and clear forms. The emperor ordered this auspicious sign to be shown to all the monks, and the assembly was amazed, filled with sorrow and joy, prostrating in reverence, all praising it as a response to the emperor's virtuous deeds, truly a rare and auspicious sign! The emperor then composed the 'Poem on Listening to the Huayan Sutra' with a preface. The poem reads: 'Taking a moment from busy affairs to listen to the Huayan Sutra, observing the breadth and depth of wisdom and eloquence, witnessing the advancement of dragons and elephants (龍象, longxiang - metaphor for eminent monks). Having increased my learning, I suddenly resolved deep doubts.' Therefore, I express my feelings and inscribe this short poem. The poem reads: 'The Dharma assembly opens up vast teachings, monks fill the auspicious gathering, holy beings gather like clouds, heavenly flowers illuminate the sun. Seats are arranged like thousand-petaled lotuses, incense attracts six-zhu (銖, zhu - unit of weight) of light smoke. The sound of bells reaches the highest heaven, the Brahma sound resonates without end. With one sound, the subtle meaning is proclaimed, in seven places it is repeatedly propagated. The mind-only clarifies the Eight Assemblies, purifying the three samadhis of Vairocana (盧舍那, Lushena) Buddha. Having realized the principle of no birth and no death, I am always delighted to see the Buddha appear before me.' Thus, the lotus world pours in the waves of the Samudra Mudra (海印, Haiyin) Samadhi, the dust-mote lands enter the net of Indra (因陀羅, Yintuluo). The Holy One, amidst myriad affairs, pities the common people, using the Seven Factors of Enlightenment to awaken those lost in delusion, and raising the Four Kinds of Eloquence to startle dragons and commoners. The profound Dharma reaches its peak, surpassing all realms and standing alone, the profound meaning enters the realm of the divine, transcending worldly constraints and standing in solitude. With one sound, the subtle Dharma is expounded, truly unheard of, in seven places it is propagated, truly unseen. How can this be compared to Ma Huang's praise of the 'Book of Changes' or Empress 㔁's poems of refined elegance?' The Dharma Master Tanwuzui (曇無最, Tanwuzui) of Rongjue Temple (融覺寺, Rongjue Si) in Luodu (洛都, Luodu), Wei (魏, Wei - dynasty), the Dharma Master Yi (意, Yi) of Beitai (北臺, Beitai), Wei (with commentaries, the number of volumes unknown), the monk Yuan (遠, Yuan), who offered stupas at Lushan (廬山, Lushan), Qi (齊, Qi - dynasty), the Dharma Master Seng (僧, Seng) of Qixia Temple (棲霞寺, Qixia Si) on Sheshan Mountain (攝山, Sheshan), Qi, the Dharma Master Tanzun (曇遵, Tanzun) of Yezhong (鄴中, Yezhong), Qi (with seven volumes of commentaries), the Dharma Master Huishun (慧順, Huishun) of Zongchi Temple (總持寺, Zongchi Si) in Yexia (鄴下, Yexia), Qi, the Dharma Master Xuanchang (玄暢, Xuanchang) of Xing Temple (興寺, Xing Si) on Qihoushan Mountain (齊後山, Qihoushan) in Shujun (蜀郡, Shujun), Qi, the Dharma Master Daoping (道憑, Daoping) of Baoshan Temple (寶山寺, Baoshan Si) in Yexi (鄴西, Yexi), Qi.
陳攝山止觀寺詮法師陳揚都興皇寺法朗法師陳揚都大禪眾寺慧象法師陳鐘山耆阇寺安廩法師隋西京大興善寺洪遵法師(疏七卷)隋西京禪定道場曇遷法師(撰明難一品疏)隋西京凈影寺慧遠法師(有疏七卷未成未講)隋終南山至相道場靜淵法師隋江都慧日寺慧覺法師唐京師延興寺吉藏法師唐常州建安寺智琚法師唐終南山至相寺智正法師(有疏十一卷)唐越州弘道寺慧持法師唐京師清禪寺慧賾法師唐襄州光福寺慧璇法師唐京師普光寺光覺法師(有疏十卷)
右諸德並博綜群藝。兼弘斯典。或偽謙業藏用。或有志未從。既非專業。又無祥瑞。故直錄附之於此。庶知懷茲道者。蘭芬靡絕焉。
華嚴經傳記卷第三
文永十二年(乙亥)正月中旬之候。為聽聞五教章三十講。暫棲息梅尾高山寺之處。自彼寺住侶惠日房辨清之手。借得華嚴經五卷。點本之間。喜悅銘肝之餘。下向南都之後。誂能書之輩令書寫。此傳之內。當卷者。表誂中川凈覺房朝酉。里誂春日山麓四恩院愿忍房覺玄。令書寫之。彼院家院主如圓房朝海令付假名並指姓畢。此假名姓里書者。土御門大納言入道顯定卿之所記錄也。即以彼禪門自筆之點本寫之。可為無雙之證本也而已。
建治元年(乙亥)六月一日(末時)于東大寺尊勝院新
【現代漢語翻譯】 現代漢語譯本 陳攝山止觀寺詮法師，陳揚都興皇寺法朗法師，陳揚都大禪眾寺慧象法師，陳鐘山耆阇寺安廩法師，隋西京大興善寺洪遵法師（著有疏七卷），隋西京禪定道場曇遷法師（撰寫《明難一品疏》），隋西京凈影寺慧遠法師（有疏七卷未完成未講解），隋終南山至相道場靜淵法師，隋江都慧日寺慧覺法師，唐京師延興寺吉藏法師，唐常州建安寺智琚法師，唐終南山至相寺智正法師（有疏十一卷），唐越州弘道寺慧持法師，唐京師清禪寺慧賾法師，唐襄州光福寺慧璇法師，唐京師普光寺光覺法師（有疏十卷）。
以上諸位德高望重的法師都博學多才，精通各種技藝，並且弘揚《華嚴經》的教義。他們有的謙虛謹慎，深藏不露；有的雖然有弘揚佛法的志向，但未能如願。他們或者並非專職研究《華嚴經》，或者沒有出現特殊的祥瑞徵兆，因此直接記錄在此，附於正文之後，希望後人能夠知道，即使在這樣的情況下，仍然有人懷有弘揚《華嚴經》的志向，使得《華嚴經》的芬芳不會斷絕。
《華嚴經傳記》卷第三
文永十二年（乙亥）正月中旬，爲了聽聞『五教章』三十講，暫時居住在梅尾高山寺。從該寺的住持惠日房辨清手中借得《華嚴經》五卷。在校點經本的過程中，內心充滿喜悅。之後前往南都（今奈良），委託擅長書法的人進行抄寫。此傳記中，當卷的部分，表面上委託中川凈覺房朝酉，內里委託春日山麓四恩院愿忍房覺玄進行抄寫。由該院的院主如圓房朝海負責新增假名並指明姓氏。這些假名和姓氏的記錄，是土御門大納言入道顯定卿所記錄的。因此，抄寫所依據的是那位禪師親筆校點的經本，可以作為獨一無二的證據。
建治元年（乙亥）六月一日（末時），于東大寺尊勝院新。
【English Translation】 English version The Venerable Quan (詮) of Zhi Guan (止觀) Temple in Sheshan (攝山), the Venerable Fa Lang (法朗) of Xinghuang (興皇) Temple in Yangdu (揚都), the Venerable Hui Xiang (慧象) of Dachan Zhong (大禪眾) Temple in Yangdu (揚都), the Venerable An Lin (安廩) of Qishe (耆阇) Temple in Zhongshan (鐘山), the Venerable Hong Zun (洪遵) of Daxingshan (大興善) Temple in Western Capital of Sui Dynasty (隋西京) (authored a commentary in seven volumes), the Venerable Tan Qian (曇遷) of Chanding (禪定) Dojo in Western Capital of Sui Dynasty (隋西京) (wrote 『Ming Nan Yi Pin Shu』 (明難一品疏)), the Venerable Hui Yuan (慧遠) of Jingying (凈影) Temple in Western Capital of Sui Dynasty (隋西京) (had a commentary in seven volumes, unfinished and unlectured), the Venerable Jing Yuan (靜淵) of Zhixiang (至相) Dojo in Zhongnan Mountain (終南山) of Sui Dynasty, the Venerable Hui Jue (慧覺) of Hui Ri (慧日) Temple in Jiangdu (江都) of Sui Dynasty, the Venerable Ji Zang (吉藏) of Yanxing (延興) Temple in Capital of Tang Dynasty (唐京師), the Venerable Zhi Ju (智琚) of Jian'an (建安) Temple in Changzhou (常州) of Tang Dynasty, the Venerable Zhi Zheng (智正) of Zhixiang (至相) Temple in Zhongnan Mountain (終南山) of Tang Dynasty (had a commentary in eleven volumes), the Venerable Hui Chi (慧持) of Hongdao (弘道) Temple in Yuezhou (越州) of Tang Dynasty, the Venerable Hui Ze (慧賾) of Qingchan (清禪) Temple in Capital of Tang Dynasty (唐京師), the Venerable Hui Xuan (慧璇) of Guangfu (光福) Temple in Xiangzhou (襄州) of Tang Dynasty, the Venerable Guang Jue (光覺) of Puguang (普光) Temple in Capital of Tang Dynasty (唐京師) (had a commentary in ten volumes).
The above virtuous monks were all erudite and proficient in various arts, and also propagated the teachings of the 『Avatamsaka Sutra』 (華嚴經). Some were modestly reserved and concealed their talents, while others had the aspiration but were unable to fulfill it. They were either not specialized in the study of the 『Avatamsaka Sutra』 (華嚴經), or there were no auspicious signs. Therefore, they are directly recorded here and appended to this text, hoping that future generations will know that even in such circumstances, there were still people who cherished the aspiration to propagate the 『Avatamsaka Sutra』 (華嚴經), so that its fragrance would not be cut off.
Avatamsaka Sutra Chronicles, Volume 3
In the middle ten days of the first month of the twelfth year of Wen'yong (文永) (Yi Hai (乙亥)), in order to listen to the thirty lectures on the 『Five Teachings Chapter』 (五教章), I temporarily resided at the Meio (梅尾) Kosanji (高山寺) Temple. I borrowed five volumes of the 『Avatamsaka Sutra』 (華嚴經) from the hands of the resident monk, Hui Ri Boan Qing (惠日房辨清). While collating the sutra, my heart was filled with joy. Afterwards, I went to Nanto (南都) (present-day Nara) and commissioned skilled calligraphers to transcribe it. In this chronicle, the part of the current volume was outwardly commissioned to Nakagawa Jokaku Bo Cho Yu (中川凈覺房朝酉), and inwardly commissioned to Kasugayama Roku Shion'in Gannon Bo Kaku Gen (春日山麓四恩院愿忍房覺玄). The head of the temple, Nyoen Bo Cho Kai (如圓房朝海), was responsible for adding kana (假名) and indicating the surnames. These records of kana and surnames were recorded by Tsuchimikado Dainagon Nyudo Akisada Kyo (土御門大納言入道顯定卿). Therefore, the transcription was based on the sutra collated by that Zen master himself, which can be regarded as a unique proof.
June 1st (late afternoon) of the first year of Kenji (建治) (Yi Hai (乙亥)), at the new Toshodaiji (東大寺) Sonshoin (尊勝院).
彌勒堂。令寫本等奉讀之畢。前權僧正宗性。聽眾。良曉得業。慶實法師。談義之後。即于當院家新學問所。為后覽記之。右筆華嚴宗末葉半僧宗性。年齡七十四。夏臘六十二。
抑此料紙者。去文永三年之歷暮秋九月之候。后嵯峨天皇所降賜也。不慮之朝恩面目頓余身之間。漸漸取出之。以寫如此之要書耳。 大正藏第 51 冊 No. 2073 華嚴經傳記
華嚴經傳記卷第四
京兆崇福寺僧沙門法藏集
諷誦第七釋普圓釋普濟釋辨才釋慧悟釋曇義苑律師中天竺日照三藏居士樊玄智于闐國沙彌般若彌迦京師人姓王(失名)比丘尼無量
轉讀第八釋法念釋法安釋普安釋解脫釋明曜師子國沙門釋迦彌多羅(此云能友)居士高義成釋弘寶
諷誦第七
釋普圓者。不知其氏族也。聲議所述。似居河海。周武之初。來游三輔。容貌魁梧。無顧弘緩。有大夫之神采焉。多歷名山大川。常以頭陀為志。樂行慈救。利益為先。人有投者。輒便引度。示語行門。令遵苦節。常誦華嚴一部。依之修定。用心彌到。不覺經過晨夕。有時乞食。暫往村聚。多依林墓。攝靜思惟。夜忽有鬼來。形極可畏。四眼六牙。手持曲棒。身毛垂下。徑至其前。圓開目詳睹。都無懼色。不久便退。其例非一。有
【現代漢語翻譯】 現代漢語譯本 彌勒堂。抄寫好的經書等奉讀完畢。前權僧正宗性（Shu-shō 性，佛教僧官名）。聽眾有良曉得業、慶實法師。談論經義之後，就在當院的家新學問所，為後人記錄下來。右筆是華嚴宗末葉的半僧宗性（Shu-shō 性），年齡七十四歲，僧齡六十二年。 再說這紙料，是文永三年暮秋九月的時候，后嵯峨天皇賜予的。沒想到皇恩會降臨到我身上，所以漸漸取出來，用來抄寫如此重要的經書。 大正藏第 51 冊 No. 2073 華嚴經傳記 華嚴經傳記卷第四 京兆崇福寺僧沙門法藏（Fa-zang） 輯 諷誦第七：釋普圓（Shi Pu-yuan）、釋普濟（Shi Pu-ji）、釋辨才（Shi Bian-cai）、釋慧悟（Shi Hui-wu）、釋曇義（Shi Tan-yi）、苑律師、中天竺日照三藏（Ri-zhao San-zang，中印度僧人）、居士樊玄智（Fan Xuan-zhi）、于闐國沙彌般若彌迦（Bo-re Mi-jia，于闐國沙彌）、京師人姓王（失名）比丘尼無量。 轉讀第八：釋法念（Shi Fa-nian）、釋法安（Shi Fa-an）、釋普安（Shi Pu-an）、釋解脫（Shi Jie-tuo）、釋明曜（Shi Ming-yao）、師子國沙門釋迦彌多羅（Shi-jia Mi-duo-luo，獅子國沙門，意為能友）、居士高義成（Gao Yi-cheng）、釋弘寶（Shi Hong-bao）。 諷誦第七 釋普圓（Shi Pu-yuan），不知道他的氏族。根據傳聞，他好像住在河海一帶。周武帝初期，來到三輔地區。容貌魁梧，不拘小節，有大夫的風采。他遊歷過很多名山大川，一直以頭陀行（dhūta，一種苦行）為志向，喜歡行慈悲救濟，把利益眾生放在首位。有人來投靠他，他就引導他們，教導他們修行的方法，讓他們遵守苦行。他經常誦讀《華嚴經》一部，依靠它來修習禪定，用心非常專注，不知不覺就度過了早晚。有時他會乞食，暫時去村莊聚集的地方，大多時候都依靠在林地墓地，攝心靜坐思惟。晚上忽然有鬼來，形狀極其可怕，四隻眼睛六顆牙齒，手裡拿著彎曲的棍棒，身上的毛髮垂下來，直接來到他的面前。普圓（Shi Pu-yuan）睜開眼睛詳細地看著，一點也沒有害怕的樣子。不久鬼就退走了，這樣的例子不止一次。
【English Translation】 English version Maitreya Hall. After the written scriptures were respectfully read. The former Provisional Vice-Monk Master Zongxing (Shu-shō 性, a Buddhist monastic title). Among the audience were Liang Xiaodeye and Dharma Master Qing Shi. After discussing the meaning of the scriptures, a record was made for posterity at the academy of the temple. The scribe was the late Huayan School's semi-monk Zongxing (Shu-shō 性), aged seventy-four, with sixty-two years of monastic life. Furthermore, this paper was bestowed by Emperor Go-Saga in the ninth month of late autumn in the third year of Bun'ei. Unexpectedly, imperial grace fell upon me, so I gradually took it out to transcribe such important scriptures. Taisho Tripitaka Volume 51 No. 2073 Records of the Huayan Sutra Records of the Huayan Sutra, Volume Four Compiled by the Monk Shramana Fazang (Fa-zang) of Chongfu Temple in Jingzhao Recitation 7: Shi Puyuan, Shi Puji, Shi Biancai, Shi Huiwu, Shi Tanyi, Lawyer Yuan, Tripitaka Rizhao (Ri-zhao San-zang, a monk from Central India), Layman Fan Xuanzhi, Shramanera Prajnamitra (Bo-re Mi-jia, a Shramanera from Khotan), a nun named Wang (name lost) from the capital, and Bhikkhuni Wuliang. Chanting 8: Shi Fanian, Shi Fa'an, Shi Pu'an, Shi Jietuo, Shi Mingyao, Shramana Shakyamitra (Shi-jia Mi-duo-luo, a Shramana from the Lion Kingdom, meaning 'Capable Friend'), Layman Gao Yicheng, and Shi Hongbao. Recitation 7 Shi Puyuan, his clan is unknown. According to rumors, he seemed to reside in the Hehai area. In the early years of Emperor Wu of the Zhou dynasty, he came to the Sanfu region. His appearance was robust, and he was unconstrained, possessing the demeanor of a high official. He traveled to many famous mountains and great rivers, always aspiring to the practice of dhūta (ascetic practices), delighting in performing compassionate relief, and prioritizing the benefit of sentient beings. When people came to him, he would guide them, teaching them the methods of practice, and instructing them to adhere to asceticism. He often recited one part of the Avatamsaka Sutra, relying on it to cultivate samadhi, focusing his mind intently, and unknowingly passing through morning and evening. Sometimes he would beg for food, temporarily going to village gatherings, mostly relying on forest cemeteries, collecting his mind in quiet contemplation. One night, a ghost suddenly came, its form extremely terrifying, with four eyes and six teeth, holding a curved staff in its hand, its body hair hanging down, directly coming before him. Shi Puyuan opened his eyes and looked at it in detail, showing no fear at all. Soon the ghost retreated, and such instances were not uncommon.
人從圓乞頭。將斬與之。止而不取。轉復乞眼。方欲剜施。又復止之。便從之索手。遂系腕著樹。齊肘斬而與之。心悶委地。因斯卒于郊南之樊川也。道俗哀慕。如喪考妣。分其阇維之骨。數處各修塔焉。
釋普濟。雍州北山人也。初出家依止圓禪師。業行精苦。獨處林野。不宿人代。跏坐修禪。至於沒齒。棲遲荒險。不避豺虎。雖游浪物表。手不擇卷。恒誦華嚴一部。依而結業。兩日一遍。以此為常。其聲調雄。亮聞于哩外。曾用心苦。至乃嘔血數鬥。廢誦絕食。經於三日。同道者哀之。將備湯藥。濟曰。經言世醫所療治。雖差還復生。如來所治者。畢竟不復發。何用(云云)。於此乎。乃沐浴潔凈。嚴具香華。禮十方佛。抗聲高誦。遂平復如故。自佛法淪廢。便投太白諸山。行不裹糧。依時啖草。咀嚼咽飲。都不為患。愿像教一興捨身供養。修普賢行生賢首國。開皇之始。大闡法門。思愿既滿。即事損舍。引眾集於灰谷之西崖。廣發弘誓。自投而殞。遠邇頓赴。充于巖谷。為建白塔于高峰焉。通師(云云)。
釋辨才。未詳其氏。幼而出家。師事裕法師。咨承教義。以華嚴至典眾稱玄極。馳精挹玩。莫得其涯。慨障累縈纏。將加啟懺。乃別護凈。造香函盛經頂戴。旋繞歷於三載。遂夢。普賢菩薩。指
{ "translations": [ "現代漢語譯本：\n\n有人向圓乞討頭顱。將要砍下給他時，圓停止了，沒有取。轉而又乞討眼睛。正要剜出施捨時，圓又停止了。於是乞討手。圓便將手腕綁在樹上，齊肘砍下給了他。圓心煩意亂倒在地上，因此死在郊南的樊川。道俗之人哀悼思慕他，如同死了父母。將他荼毗后的骨灰，在多處各自修建佛塔。\n\n釋普濟，雍州北山人。最初出家依止圓禪師。修行精進刻苦，獨自住在山林野外，不在人居住的地方過夜。跏趺而坐修習禪定，直到去世。棲身於荒涼險峻之地，不躲避豺狼虎豹。雖然遊離於世俗之外，但手不釋卷。經常誦讀《華嚴經》一部，依靠它來完成修行。兩天誦讀一遍，以此為常。他的聲音雄壯洪亮，遠處都能聽到。曾經用心過度，甚至嘔吐數斗鮮血，停止誦經絕食。經過三天，同道的人哀憐他，準備湯藥。普濟說：『經書上說世俗醫生所治療的，即使痊癒還會復發，如來所治療的，最終不會再發作。要（湯藥）做什麼呢？』於是沐浴潔凈，準備好香花，禮拜十方佛，高聲誦經，於是恢復如初。自從佛法衰落後，便投身太白山等山中，行走不攜帶糧食，按時吃草，咀嚼吞嚥，都不覺得是苦。發願等到佛教興盛時捨身供養，修習普賢菩薩的行愿，往生賢首國。開皇年間開始，大力弘揚佛法。思愿已經滿足，就準備捨身。帶領眾人聚集在灰谷的西崖，廣發弘誓大愿，自己跳下山崖而死。遠處近處的人都趕來，充滿了山巖山谷。為他在高峰上建造白塔。通師（云云）。\n\n釋辨才，不清楚他的姓氏。年幼時出家，師事裕法師。請教學習教義。《華嚴經》被大眾稱為玄妙至極的經典，他集中精力深入研究，也無法窮盡它的奧妙。慨嘆業障纏繞，將要開始懺悔。於是另外準備乾淨的地方，製造香木盒子盛放經書頂在頭上，旋轉繞行歷經三年。於是夢見普賢菩薩，指點..." , "english_translations": [ "English version:\n\nA man begged a head from Yuan (name of a monk). When about to cut it off to give, Yuan stopped and did not take it. Then he begged for eyes. When about to gouge them out to give, Yuan stopped again. So he begged for a hand. Yuan then tied his wrist to a tree, cut it off at the elbow and gave it to him. Yuan, distressed, fell to the ground and died as a result in Fanchuan (place name) south of the city. Monks and laypeople mourned and missed him as if they had lost their parents. They divided his cremated bones and built pagodas in several places.\n\n釋普濟 (Shì Pǔjì, name of a monk), was a native of Beishan (North Mountain) in Yongzhou (place name). He initially left home to become a monk under Zen Master Yuan (name of a monk). He practiced diligently and arduously, living alone in forests and fields, not staying overnight in human dwellings. He sat in the lotus position to practice meditation until his death. He dwelled in desolate and dangerous places, not avoiding jackals and tigers. Although he wandered beyond worldly matters, he always had a scroll in his hand. He constantly recited one copy of the Avatamsaka Sutra (Huāyán Jīng, name of a Buddhist scripture), relying on it to complete his practice. He recited it once every two days, making this his routine. His voice was powerful and resonant, heard far and wide. He once exerted himself so much that he vomited several pints of blood, stopped reciting, and fasted. After three days, his fellow practitioners pitied him and prepared medicine. Puji (name of a monk) said, 'The scriptures say that what is cured by worldly doctors, although it may heal, will recur. What is cured by the Tathagata (Rúlái, another name for the Buddha) will never recur. What is the use (of medicine)?' Thereupon, he bathed and purified himself, prepared incense and flowers, prostrated to the Buddhas of the ten directions, and recited the scriptures in a loud voice, and then recovered as before. Since the decline of Buddhism, he went to various mountains such as Mount Taibai (Tàibái Shān, name of a mountain), walking without carrying food, eating grass in season, chewing and swallowing, not suffering at all. He vowed to offer his body in service when the Buddha's teachings flourished, to cultivate the practices of Samantabhadra (Pǔxián Púsà, name of a Bodhisattva) and be born in the Land of the Worthy Leaders. At the beginning of the Kaihuang (name of an era) period, he greatly propagated the Dharma. His thoughts and wishes fulfilled, he prepared to give up his life. He led the assembly to gather on the western cliff of Ash Valley (Huīgǔ, place name), made great vows, and threw himself off the cliff and died. People from far and near rushed to the scene, filling the rocks and valleys. A white pagoda was built for him on the high peak. Master Tong (Tōng Shī, name of a monk) (etc.).\n\n釋辨才 (Shì Biàncái, name of a monk), his family name is unknown. He left home to become a monk at a young age, studying under Dharma Master Yu (Yù Fǎshī, name of a monk). He consulted and learned the teachings. The Avatamsaka Sutra (Huāyán Jīng, name of a Buddhist scripture) was regarded by the public as the most profound and ultimate scripture. He devoted his energy to studying and appreciating it, but could not reach its limits. Lamenting the entanglement of karmic obstacles, he was about to begin repentance. So he prepared a separate clean place, made a fragrant wooden box to hold the scripture, and carried it on his head, circling around for three years. Then he dreamed of Samantabhadra Bodhisattva (Pǔxián Púsà, name of a Bodhisattva), pointing..." ] }
授幽深。因忽誦得其文。始終如鏡。才既感茲聖助。厲自其常。於是義理兼通。時開導利。后不知所終。又有僧。失其氏諱。見才嘉瑞。爰發深衷。因習頂戴。承文殊師利庇景清涼。心祈聖力。時游禮謁。來往周旋。經初不捨。每慕輒以三椅杖。置經于上。燒香頂拜。跏坐其下。思擇希微。以為恒務。凡一十七年。所感同前。函今見在。其時汾州抱腹巖。有沙彌名慧求。亦于塔中。頂戴此經。三載之後。文義俱曉時則號此塔。為華嚴也。
隋禪定道場釋慧悟。共一僧同志游涉。隱遁終南。一受華嚴。一持涅槃。木食巖棲。經于多載。各專其業。無輟晨昏。忽有一人。無何而至。拜訊既訖云。請一師就家起供。二德相推。彼人曰。望請華嚴法師。其僧乃整嚴衣缽。與彼相隨。前行不遠。僧問。檀越家在何處。答曰。在此正南。僧曰。南唯山澗。詎有村落。答云。弟子是此山神。宅居巖壑。請師勿怪。僧雖驚惕心怪非常。然猶攝石崎嶇。僶仰而進。神曰。師受持華嚴。未得神通耶。答未得。神即捧僧。以騰空俄至所居。忽見綺宇華堂非常壯麗。庭羅珍饌。供擬千僧。將至齋時。神乃延僧。處之高座。僧曰。更有僧不。神曰。大有。須臾當至。僧曰。貧道夏臘既卑。不應此座。神曰。師受持華嚴。理宜尊勝。俄見異僧
【現代漢語翻譯】 現代漢語譯本： 授予他深奧的教義。因此他忽然能夠背誦經文，始終像鏡子一樣清晰。他既已感受到聖賢的幫助，就更加努力地遵循常理。於是義理兼通，時常開導他人，利益眾生。後來不知所終。又有僧人，已經遺失了他的姓氏和名諱，見到才的嘉瑞，於是發了深切的願望，因此學習頂戴此經。承蒙文殊師利菩薩庇佑，內心清涼，心中祈求聖賢的力量，時常遊歷禮拜，來往周旋，始終不捨棄此經。每次仰慕此經，就用三張椅子和手杖，將經書放置在上面，燒香頂禮膜拜，跏趺而坐于其下，思考選擇精微之處，作為恒常的事務。總共十七年，所感應與之前相同。經函現在還在。當時汾州抱腹巖，有個沙彌名叫慧求（Huì Qiú），也在塔中頂戴此經，三年之後，文義都明白了。當時就稱這座塔為華嚴塔。
隋朝禪定道場的釋慧悟（Shì Huì Wù），與一位僧人志同道合，一同遊歷隱居在終南山。一人受持《華嚴經》（Huá Yán Jīng），一人持誦《涅槃經》（Niè Pán Jīng）。吃樹上的果實，住在巖石下，經過了很多年。各自專心於自己的事業，沒有停止過早晚的功課。忽然有一個人，不知道從哪裡來，拜見問候完畢后說：『請一位法師到我家去接受供養。』兩位僧人互相推讓，那個人說：『希望邀請受持《華嚴經》的法師。』那位僧人於是整理好衣缽，與那個人一同前往。向前走不遠，僧人問：『檀越（Dānyuè，施主）家在哪裡？』回答說：『就在正南方。』僧人說：『南方只有山澗，哪裡有村落？』回答說：『弟子是這座山的山神，住宅在山巖溝壑之中，請法師不要怪罪。』僧人雖然感到驚恐害怕，心中覺得非常奇怪，但還是勉強地攀登崎嶇的山路，努力前進。山神說：『法師受持《華嚴經》，還沒有得到神通嗎？』回答說：『還沒有得到。』山神就捧起僧人，騰空而起，一會兒就到了他所居住的地方。忽然看見華麗的房屋非常壯麗，庭院裡擺滿了珍貴的食物，準備供養一千個僧人。將要到齋飯的時候，山神就邀請僧人，讓他坐在高座上。僧人說：『還有其他僧人嗎？』山神說：『有很多，一會兒就到。』僧人說：『貧道（pín dào，謙稱）的夏臘（xià là，僧人的年齡）很低，不應該坐這個座位。』山神說：『法師受持《華嚴經》，理應受到尊重。』一會兒就看見奇異的僧人。
【English Translation】 English version: He was granted profound teachings. Consequently, he was suddenly able to recite the scripture, which was always as clear as a mirror. Since he had felt the aid of the sages, he became even more diligent in following the norm. Thus, he became proficient in both doctrine and reasoning, often guiding others and benefiting sentient beings. Later, his whereabouts became unknown. There was also a monk, whose surname and given name have been lost, who saw Cai's auspicious signs. Thereupon, he made a deep vow and learned to uphold this scripture on his head. Receiving the protection of Mañjuśrī (Wénshū Shīlì, Bodhisattva of Wisdom), his heart was cool and clear. He prayed for the power of the sages, often traveling to pay homage, coming and going, never abandoning this scripture. Whenever he admired the scripture, he would place it on three chairs and a staff, burn incense, prostrate himself, and sit in the lotus position beneath it, contemplating and selecting subtle points as a constant practice. For a total of seventeen years, the sensations he felt were the same as before. The scripture box is still present today. At that time, in Baofuyan (Bàofùyán, Embracing Belly Cliff) of Fenzhou (Fēnzhōu), there was a Śrāmaṇera (Shāmí, novice monk) named Huiqiu (Huì Qiú), who also upheld this scripture on his head in the pagoda. After three years, he understood both the text and its meaning. At that time, this pagoda was called the Huayan Pagoda.
During the Sui Dynasty, the Śramaṇa (Shì, monk) Huiwu (Huì Wù) of the Chan Meditation Center, together with a like-minded monk, traveled and lived in seclusion in Zhongnan Mountain (Zhōngnán Shān). One upheld the Avataṃsaka Sūtra (Huá Yán Jīng), and the other recited the Nirvana Sutra (Niè Pán Jīng). They ate tree fruits and lived under rocks for many years. Each devoted himself to his practice, without ceasing morning and evening duties. Suddenly, a person appeared from nowhere, greeted them, and said, 'Please, one of the masters, come to my home to receive offerings.' The two virtuous monks deferred to each other. That person said, 'I hope to invite the Dharma Master of the Avataṃsaka Sūtra.' The monk then tidied his robes and alms bowl and followed that person. Not far ahead, the monk asked, 'Where is the Dānyuè's (benefactor) home?' He replied, 'It is directly south from here.' The monk said, 'South is only a mountain stream; how can there be a village?' He replied, 'This disciple is the mountain deity of this mountain, and my home is in the mountain ravines. Please, Master, do not be surprised.' Although the monk was startled and afraid, and felt it was very strange, he still struggled to climb the rugged mountain path, advancing with difficulty. The deity said, 'Master, you uphold the Avataṃsaka Sūtra; have you not attained supernatural powers?' He replied, 'I have not.' The deity then lifted the monk and soared into the sky, and in an instant, they arrived at his residence. Suddenly, he saw magnificent and splendid buildings, and the courtyard was filled with precious delicacies, prepared to offer to a thousand monks. When it was almost time for the meal, the deity invited the monk to sit on the high seat. The monk said, 'Are there other monks?' The deity said, 'There are many; they will arrive soon.' The monk said, 'This poor monk's monastic age is low; I should not sit in this seat.' The deity said, 'Master, you uphold the Avataṃsaka Sūtra; you should be honored.' Soon, he saw extraordinary monks.
執錫持盂飛空降趾。數過五百。不知何從。其僧驚起將欲致禮。並皆不受云。請莫起動。師既受持華嚴。即是我等。所尊敬處。各自默然食訖。飛空而去。莫測所之。唯獨此僧。罔知攸適。僧告神曰。幸愿檀越。垂示來途。其神庭內有十餘小兒。狀可三歲。露形遊戲。神語童曰。汝等一人。供侍法師。諸童相推。踟躕未進。神勵聲呼之。一童子便即依命謂僧曰。請師開口。既視口中乃云。師大有病。童遂取手爪上垢。投僧口內。須臾復云。師更開口。見已言曰。師病略盡。童即踴身。飛入僧口。果是藥精。僧遂得仙。神曰。勞師降重。更無厚供。以此輕酬。幸不怪嘖。僧曰。慚愧檀越。言不能盡。受持功德。並用資薰。於是執別。飛騰雲際。還至舊處。跏座空中。遙語同侶曰。余華嚴經力。蒙致仙藥。人仙位別。不可同居。共住多時。幸施歡喜。當來之世。相見佛前。於是凌空杳然遠逝。其所誦本亦隨同往。莫知所在。有五眾禪師道樹者。禪門高行。義學所宗。具說其事云。所親委曲。
隋釋曇義。并州人也。幼而出家。住十力寺。堅持禁戒推諸代務。苦節頭陀。常居五臺山。愿依文殊大師策修勝業。每日誦法華兩遍。讀華嚴一帙。以此為恒。如是因修。積有年稔。后與弟子曇訓。遊歷諸臺。禮拜供養。因至南
【現代漢語翻譯】 現代漢語譯本 『執錫持盂飛空降趾』（手持錫杖，拿著缽，從空中飛下來，腳落地）。人數超過五百，不知從何而來。那僧人驚醒，想要行禮，他們都不接受，說：『請不要起身。您既然受持《華嚴經》，就是我們所尊敬的人。』各自默默地吃完東西，飛空而去，不知去了哪裡。唯獨這個僧人，茫然不知所措。僧人告訴神說：『希望檀越（施主，這裡指神）垂示來路。』那神庭內有十幾個小兒，模樣大約三歲，赤身裸體地遊戲。神對童子說：『你們一人，供侍法師。』眾童子互相推讓，猶豫不前。神大聲呼喚他們，一個童子便立即聽命，對僧人說：『請師父張開嘴。』看了他的口中后說：『師父病得很重。』童子便取下手爪上的污垢，投到僧人的口中。一會兒又說：『師父再張開嘴。』看了之後說：『師父的病快好了。』童子隨即跳起身，飛入僧人的口中。果然是藥精。僧人於是得道成仙。神說：『勞煩師父降臨，沒有豐厚的供養，用這些輕微的東西酬謝，希望不要怪罪。』僧人說：『慚愧檀越，言語無法表達。受持功德，全部用來資助薰脩。』於是告別，飛騰到雲際，回到原來的地方，跏趺而坐于空中，遙遠地對同伴說：『我憑藉《華嚴經》的力量，蒙受仙藥。人仙地位不同，不可同住。共同居住多時，希望施與歡喜。當來之世，在佛前相見。』於是凌空消失遠去。他所誦讀的經本也隨同前往，不知在哪裡。有五眾禪師道樹，是禪門高行，義學所宗，詳細地說了這件事，說他親身經歷，非常詳細。 隋朝的釋曇義，是并州人。年幼時出家，住在十力寺。堅持戒律，推辭各種事務，苦行頭陀。常住在五臺山，希望依靠文殊大師來策勵修行殊勝的功業。每天誦《法華經》兩遍，讀《華嚴經》一帙（zhì，量詞，卷），以此作為恒常的功課。像這樣修行，積累了很多年。後來與弟子曇訓，遊歷各個臺，禮拜供養。因此到了南...
【English Translation】 English version 'Holding a tin staff and carrying a bowl, they flew down and landed.' The number exceeded five hundred, and it was unknown where they came from. The monk awoke in surprise and wanted to pay his respects, but they all refused, saying, 'Please do not rise. Since you uphold the Avatamsaka Sutra (Flower Garland Sutra), you are worthy of our respect.' Each silently finished eating, then flew away into the sky, and it was unknown where they went. Only this monk was at a loss. The monk said to the deity, 'I hope that Danapati (donor, here referring to the deity) will show me the way.' Inside the deity's courtyard were more than ten children, about three years old, playing naked. The deity said to the children, 'One of you, attend to the Dharma master.' The children pushed each other, hesitant to come forward. The deity called out to them loudly, and one child immediately obeyed, saying to the monk, 'Please open your mouth, Master.' After looking into his mouth, he said, 'Master is very ill.' The child then took the dirt from his fingernails and threw it into the monk's mouth. After a while, he said again, 'Master, open your mouth again.' After seeing it, he said, 'Master's illness is almost gone.' The child then jumped up and flew into the monk's mouth. It was indeed a medicinal essence. The monk then attained immortality. The deity said, 'I have troubled the Master to descend, and I have no generous offerings. I offer these meager things as a reward, and I hope you will not blame me.' The monk said, 'I am ashamed, Danapati, words cannot express my gratitude. I will use all the merit of upholding the sutra to support cultivation.' Then he bid farewell, soared into the clouds, returned to his original place, sat in vajra posture in the air, and said remotely to his companions, 'I have received the immortal medicine through the power of the Avatamsaka Sutra. The positions of humans and immortals are different, and we cannot live together. We have lived together for a long time, and I hope you will be happy. In the future, we will meet before the Buddha.' Then he disappeared into the sky. The sutra he recited also went with him, and it is unknown where it is. There was the Pañcavarga (five groups) meditation master Daoshu, who was of high conduct in the Chan school and a master of doctrine, who spoke in detail about this matter, saying that he had personally experienced it in great detail. The Shramana (monk) Tanyi of the Sui Dynasty was from Bingzhou. He left home at a young age and lived in the Shili Temple. He upheld the precepts and declined various affairs, practicing asceticism. He often lived on Mount Wutai, hoping to rely on Manjushri (Bodhisattva of wisdom) to encourage the cultivation of superior karma. He recited the Lotus Sutra twice a day and read one fascicle of the Avatamsaka Sutra, making this a constant practice. Cultivating in this way, he accumulated many years. Later, he traveled to various terraces with his disciple Tanxun, paying homage and making offerings. Therefore, he arrived at the South...
臺。見一比丘尼。莫知名號。布衣疏素。儀貌清雅。至其所居。廓無屋宇。唯見坐處。四周豎材橛。擁草為筵。筵以當首座。于中跏坐。義遂敘致暄涼。因問作何行業。尼答。唯誦華嚴。義便請聞之。尼云。今與大德。僧尼有異。日既將嚑。不宜在此。請往谷南。止於石室。義乃躊躇未去。尼將自起避之。義曰。意望聞聽華嚴。是以遲疑戀仰。尼曰。但至彼宿。應亦得聞。義遂依言。至彼石室。相去隔谷。可五六里。燒香遙供。便聞尼誦華嚴。聲韻分明。猶如咫尺。初誦第一。遙見尼口兩吻出光。將至二軸。其明轉盛。至第三已去。光遍山谷如晝日。遙見尼形。有同對面。后至五更。兩帙方畢。后遍誦至第六帙。其光漸收。經徹之際。光亦收盡。義等暨于旦日。赍持香華。以申供養。廣發弘願。禮別而歸。后與諸人。再更尋求。莫知所在。曇義弟子曇訓。后至京師太原寺。向賢首法師親說。
京師延興寺苑律師。德行精苦。堅持禁戒。以貞觀年中。途經㶚橋。舍于逆旅。日既將夕。因而寓宿。俄有異僧儀服粗弊同至。主人別房而止。遂命淳醪良肉快意飲啖。律師行潔冰霜。勃然恥穢。其僧食已。乃漱以灰豆。閉戶居室。誦大方廣佛華嚴經。俄頃之間。一軸尋畢。苑乃束身。抱愧則佇玄音。未至五更。便終六帙。
【現代漢語翻譯】 現代漢語譯本： 曇義（Tan Yi）見到一位比丘尼（bhikkhuni，佛教女出家人），不知其名號。她身穿粗布衣裳，生活簡樸，儀容清雅。曇義來到她居住的地方，發現空曠沒有房屋，只看到她坐的地方，四周豎著木樁，用草圍成坐席，坐席就當作首座。比丘尼在其中跏趺而坐。曇義於是上前問候寒暖，並問她做什麼修行。比丘尼回答說，只是誦讀《華嚴經》（Avatamsaka Sutra）。曇義便請求聽聞。比丘尼說：『現在我和大德（指曇義）不同，僧尼有別，而且天色將晚，不宜在此。請到谷南，那裡有石室。』曇義猶豫著沒有離開。比丘尼將要起身避開。曇義說：『我希望聽聞《華嚴經》，所以遲疑不捨。』比丘尼說：『只要到那裡住宿，應該也能聽到。』曇義於是依言前往石室，相隔山谷約五六里。他焚香遙供，便聽到比丘尼誦讀《華嚴經》，聲音清晰分明，猶如近在咫尺。開始誦讀第一軸時，遙見比丘尼口中兩唇發出光芒。將要誦讀到第二軸時，光明更加強盛。誦讀到第三軸之後，光明遍照山谷，如同白晝。遙見比丘尼的身形，如同面對面一樣。後來到了五更時分，才誦完兩軸。之後繼續誦讀到第六軸，光明漸漸收斂。經文誦完之際，光明也完全消失。曇義等到天亮，帶著香花，以表達供養，廣發弘願，禮拜告別而歸。後來和眾人再次尋找，卻不知比丘尼的去處。曇義的弟子曇訓，後來到了京師太原寺，向賢首法師（Xian Shou Fa Shi）親自講述了這件事。
京師延興寺的苑律師（Yuan Lv Shi），德行精進刻苦，堅持戒律。在貞觀年間，途經㶚橋，住在旅店。天色將晚，就在那裡住宿。不久，有一位奇異的僧人，衣著粗陋破舊，也來到旅店。店主安排他住在別的房間。僧人於是點上美酒佳餚，痛快地飲用。苑律師行為純潔如冰霜，對此感到羞恥厭惡。那位僧人吃完后，用灰豆漱口，關上門在房間里誦讀《大方廣佛華嚴經》（Mahavaipulya Buddha Avatamsaka Sutra）。不一會兒，就誦完了一軸。苑律師於是端正身姿，懷著慚愧之心，靜聽玄妙的聲音。不到五更時分，便誦完了六軸。
【English Translation】 English version: Tan Yi encountered a bhikkhuni (Buddhist nun), whose name was unknown. She wore simple cloth garments, lived plainly, and possessed a refined appearance. Tan Yi arrived at her dwelling, finding it bare without any buildings, only seeing her sitting place, surrounded by wooden stakes, with grass woven into a mat. The mat served as her seat of honor. The bhikkhuni sat in the lotus position in the middle. Tan Yi then approached to inquire about her well-being and asked what practice she engaged in. The bhikkhuni replied that she only recited the Avatamsaka Sutra (Flower Garland Sutra). Tan Yi then requested to hear it. The bhikkhuni said, 'Now, I am different from you, a virtuous one, as monks and nuns are distinct, and it is getting late, so it is not suitable to stay here. Please go to the south of the valley, where there is a stone chamber.' Tan Yi hesitated and did not leave. The bhikkhuni was about to rise to avoid him. Tan Yi said, 'I desire to hear the Avatamsaka Sutra, which is why I hesitate and long for it.' The bhikkhuni said, 'If you stay there overnight, you should also be able to hear it.' Tan Yi then followed her words and went to the stone chamber, separated by a valley of about five or six li. He burned incense and offered it from afar, and then he heard the bhikkhuni reciting the Avatamsaka Sutra, the sound clear and distinct, as if it were close by. When she began reciting the first fascicle, he saw light emanating from the bhikkhuni's lips. As she was about to recite the second fascicle, the light became even brighter. After she recited the third fascicle, the light illuminated the entire valley, like daylight. He saw the bhikkhuni's form from afar, as if she were right in front of him. Later, around the fifth watch of the night, she finished reciting two fascicles. Afterward, she continued reciting to the sixth fascicle, and the light gradually subsided. When the sutra recitation was completed, the light also completely disappeared. Tan Yi and the others waited until dawn, bringing incense and flowers to express their offerings, made great vows, and bid farewell before returning. Later, he and others searched again, but they did not know where the bhikkhuni had gone. Tan Yi's disciple, Tan Xun, later went to Taiyuan Temple in the capital and personally told the Venerable Master Xian Shou Fa Shi about this matter.
The Vinaya Master Yuan Lv Shi of Yanxing Temple in the capital was diligent and austere in his conduct, upholding the precepts strictly. During the Zhenguan era, he passed through the 㶚 bridge and stayed at an inn. As it was getting late, he lodged there. Soon, a strange monk, with coarse and worn clothing, also arrived. The innkeeper arranged for him to stay in a separate room. The monk then ordered fine wine and good meat, drinking and eating to his heart's content. Vinaya Master Yuan's conduct was as pure as ice and frost, and he felt ashamed and disgusted by this. After the monk finished eating, he rinsed his mouth with ash beans, closed the door to his room, and recited the Mahavaipulya Buddha Avatamsaka Sutra (Great Extensive Buddha Flower Garland Sutra). In a short while, he finished reciting one fascicle. Vinaya Master Yuan then straightened his body, with a sense of shame, quietly listened to the profound sound. Before the fifth watch of the night, he had finished reciting six fascicles.
苑深自悔嘖。抱悲泣交懷。入房禮懺。因而分訣。不告名字。莫知所之。
日照三藏又說。嘗游南天竺國。止一伽藍。名堀憂遮。此名雁也。見彼寺諸德。並受持華嚴。因問。此伽藍何因取名于鳥。彼僧對曰。昔有一比丘飲啖。同俗每誦華嚴。以為己業。命終之後。由破戒故。生南海作一雁。身大可三丈。猶作人語。誦經不輟。時有一清信士。泛海采寶。忽值惡風飄船覆沒。唯執片版。遇止一洲。衣糧俱絕。懷憂而住。忽聞樹上有誦經聲。即便候聽。乃見一雁誦華嚴經。怪嘆良久。遂贊言。善誦善誦。雁聞讚聲。即下樹語人云。汝能為我。造僧伽藍不。答云。我身命不濟。何能造寺。雁曰。汝若能作。當附貴寶送爾還鄉。人曰。如言甚善。雁遂負人于背。飛至寶山。此人識寶。乃多采諸珍。同附雁背。飛空越海。送于天竺。至岸而下。雁云。愿君為我。造僧伽藍。還用我名。以題寺號。信士既愧深恩。銜悲而別。奉其珍物。以事啟王。王乃封邑五百戶。令為造寺。由是以雁為名也。
樊玄智。涇州人也。童小異俗。愿言修道。年十六舍家于京師城南。投神僧杜順禪師。習諸勝行。順即令讀誦華嚴為業。勸依此經修普賢行。又服膺至相寺整法師。入終南山。溫習斯典。遂得一部周畢。后每誦經。口中頻頻獲
【現代漢語翻譯】 現代漢語譯本：苑深（Yuan Shen）後悔不已，內心充滿悲傷和哭泣。他回到房間，進行禮拜和懺悔，然後與家人告別，沒有留下姓名，不知去向。
日照三藏（Ri Zhao Sanzang）又說，他曾經遊歷南天竺國（South India），停留在一個叫做堀憂遮（Kuyu Zhe）的伽藍（Galan，寺院）。堀憂遮的意思是『雁』。他看到那座寺廟裡的僧侶們都受持《華嚴經》（Avatamsaka Sutra），於是問道：『這座伽藍為什麼用鳥的名字命名？』
那裡的僧人回答說：『過去有一位比丘（Bichu，和尚）飲食不節制，行為與世俗之人無異，但他每天都誦讀《華嚴經》，並以此為自己的功課。他死後，因為破戒的緣故，轉生到南海（South Sea）變成一隻雁，身軀巨大，大約有三丈長，仍然能說人話，誦經從不間斷。當時有一位虔誠的信士，出海采寶，忽然遭遇惡劣的風暴，船隻傾覆沉沒，只有他抓住一塊木板，漂流到一個孤島上。他衣食斷絕，憂愁地住在那裡。忽然聽到樹上有誦經的聲音，便前去傾聽，看到一隻雁在誦讀《華嚴經》，他感到非常奇怪和讚歎，於是讚美道：『誦得好！誦得好！』
雁聽到讚美的聲音，就從樹上下來對那個人說：『你能為我建造一座僧伽藍嗎？』那個人回答說：『我自己的性命都難保，怎麼能建造寺廟呢？』雁說：『如果你能建造，我將帶著珍寶送你回到家鄉。』那個人說：『如果真能這樣，那就太好了。』於是雁就揹著那個人，飛到一座寶山。這個人認得那些寶物，就採集了許多珍寶，一同放在雁背上，飛越天空和海洋，將他送到了天竺（India）。到達岸邊后，雁說：『希望你為我建造一座僧伽藍，並用我的名字來命名寺廟。』
信士既慚愧又感激，含著眼淚與雁告別，將那些珍寶獻給國王，並稟告了這件事。國王於是劃出五百戶的封地，讓他建造寺廟。因此，就用雁的名字來命名寺廟。』
樊玄智（Fan Xuanzhi），是涇州（Jingzhou）人。他從小就與衆不同，立志修行。十六歲時，他離開家，來到京師（Capital City）城南，投奔神僧杜順禪師（Du Shun Chanshi），學習各種殊勝的修行方法。杜順禪師就讓他以讀誦《華嚴經》為功課，勸他依此經修習普賢行（Samantabhadra's practices）。他又師從至相寺（Zhixiang Temple）的整法師（Zheng Fashi），進入終南山（Zhongnan Mountain），溫習這部經典，最終完整地讀完了一遍。後來每次誦經，他的口中都頻頻獲得...
【English Translation】 English version: Yuan Shen deeply regretted his actions, filled with sorrow and weeping. He returned to his room, performed repentance rituals, and then bid farewell to his family, without revealing his name or destination.
The Tripiṭaka Master Rizhao also said that he once traveled to South India and stayed at a monastery called Kuyu Zhe (堀憂遮). This name means 'Goose'. He saw that all the virtuous monks in that monastery upheld the Avatamsaka Sutra (華嚴經), so he asked, 'Why is this monastery named after a bird?'
The monks there replied, 'In the past, there was a Bhiksu (比丘, monk) who indulged in food and drink and behaved like a layman, but he recited the Avatamsaka Sutra every day as his practice. After he died, due to breaking the precepts, he was reborn in the South Sea (南海) as a goose, with a body as large as three zhang (丈, a unit of length), yet he could still speak human language and recited the sutra without ceasing. At that time, there was a devout layman who went to sea to collect treasures. Suddenly, he encountered a severe storm, and his ship capsized and sank. He was left clinging to a piece of wood and drifted to an isolated island. He was without food or clothing and lived there in sorrow. Suddenly, he heard the sound of sutra recitation from a tree, so he went to listen. He saw a goose reciting the Avatamsaka Sutra. He was very surprised and amazed, and he praised, 'Well recited! Well recited!'
The goose heard the praise and came down from the tree, saying to the man, 'Can you build a Sangharama (僧伽藍, monastery) for me?' The man replied, 'I can hardly save my own life, how can I build a temple?' The goose said, 'If you can build it, I will take you back to your hometown with treasures.' The man said, 'If that is true, that would be wonderful.' So the goose carried the man on its back and flew to a treasure mountain. The man recognized the treasures and collected many of them, placing them on the goose's back. They flew across the sky and the sea, and the goose brought him to India (天竺). Upon reaching the shore, the goose said, 'I hope you will build a Sangharama for me and name the temple after me.'
The layman was both ashamed and grateful, and he bid farewell to the goose with tears in his eyes. He presented the treasures to the king and reported the matter. The king then allocated five hundred households to him to build the temple. Therefore, the temple was named after the goose.'
Fan Xuanzhi (樊玄智) was a native of Jingzhou (涇州). From a young age, he was different from others and aspired to cultivate the Way. At the age of sixteen, he left home and went to the south of the capital city (京師), where he sought out the divine monk Du Shun Chanshi (杜順禪師) and learned various excellent practices. Du Shun Chanshi instructed him to recite the Avatamsaka Sutra as his practice and encouraged him to cultivate the practices of Samantabhadra (普賢行) according to this sutra. He also studied under Dharma Master Zheng (整法師) of Zhixiang Temple (至相寺) and entered Zhongnan Mountain (終南山) to review this scripture, eventually completing it in its entirety. Later, every time he recited the sutra, he frequently obtained...
舍利。前後相仍凡數百餘粒。隨身供養。分施諸人。名山勝地。無遠必造。后因游止坊州赤沙鄉。村北谷有山焉。去村三里。于中有石窟。學道者所居。智止其中。二十餘載。晝誦華嚴。夜修禪觀。優遊乖歲。以此為恒。誦經之際。每有雜類鳥獸。咸萃林中。寂然無聲。以聽音德。豺虎猛獸。時亦馴伏。嘗為惡人劫集。推墜巖下。雖懸岸百仞。宛然無損。至永淳元年。人見龕內有光。怪往觀之。乃見居士久從遷化。眾共出之。光乃隨滅。焚屍起塔。時年七十餘。
于闐國有一沙彌。名般若彌伽薄。有戒行每誦華嚴。以為恒業。既歷年歲。屢感靈祥。時忽有二人。來至其所。禮拜問訊。合掌側住。沙彌怪其形異。問所從來。遂以手指天答云。弟子只在彼處。因引沙彌至靜處。竊謂曰。諸天令遣弟子奉請法師。沙彌驚懼。回惶無已。天曰。愿起慈心。勿生恐怖。請師閉目。沙彌僶俯。因從之。遂被此天持至天上。乃見樓殿宏麗煥爛非常。天主跪而請曰。諸天今與修羅鬥戰。屢被摧衄。今屈法師。誦華嚴經。引天兵眾。希仰法力。令我天眾克彼修羅。沙彌如其所請。乃乘天寶輅。執天幢幡。心念華嚴微妙經典。尋諸天眾對彼勍敵。修羅見之自然潰散。既退之後。諸天欣悅。咸云。任法師所愿。我當與之。沙彌云。我不
【現代漢語翻譯】 現代漢語譯本： 舍利（Śarīra，遺骨）。前後相繼發現有數百餘粒舍利子。智止居士隨身供養，並將舍利分施給其他人。名山勝地，無論多遠必定前往。後來因遊歷停留于坊州赤沙鄉。村子北邊的山谷里有一座山，距離村子三里。山中有一個石窟，是學道之人居住的地方。智止居士就在其中住了二十多年，白天誦讀《華嚴經》，夜晚修習禪觀。悠閒自在地度過歲月，以此為常。誦經的時候，常常有各種鳥獸聚集在林中，寂靜無聲，聽聞經文的音德。豺狼虎豹等猛獸，有時也會變得馴服。曾經被惡人聚集劫掠，被推下懸崖。雖然懸在百仞高的山崖下，卻安然無損。到了永淳元年，有人看見石窟內有光芒，感到奇怪前去觀看，才發現智止居士已經去世很久了。眾人一起將他的遺體移出，光芒隨即消失。火化屍體后建塔供奉，當時年齡七十多歲。
于闐國（Khotan）有一位沙彌（Śrāmaṇera，小乘出家男子），名叫般若彌伽薄（Prajñāmita）。他持守戒律，經常誦讀《華嚴經》，以此作為日常功課。時間長了，多次感應到靈異祥瑞。當時忽然有兩個人來到他所在的地方，禮拜問訊，合掌站在一旁。沙彌覺得他們的形貌奇異，詢問他們從哪裡來。他們就用手指著天空回答說：『弟子只在那裡。』於是引導沙彌到安靜的地方，悄悄地說：『諸天（Devas）派遣弟子來奉請法師。』沙彌驚恐害怕，不知所措。天人說：『希望您發起慈悲心，不要感到恐懼。請法師閉上眼睛。』沙彌勉強答應，於是聽從了他們。就被這位天人帶到天上。看見樓閣殿宇宏偉壯麗，光彩奪目。天主跪下請求說：『諸天現在與修羅（Asura，非天）戰鬥，多次被打敗。現在委屈法師，誦讀《華嚴經》，引導天兵天將，希望仰仗您的法力，使我們天眾戰勝修羅。』沙彌按照他們的請求，於是乘坐天上的寶車，手持天上的幢幡，心中默唸《華嚴經》的微妙經典。尋找諸天軍隊對抗強大的敵人。修羅看見后自然潰散。戰退之後，諸天欣喜，都說：『任憑法師您有什麼願望，我們都將滿足您。』沙彌說：『我不需要』
【English Translation】 English version: Śarīra (Śarīra, relics). Hundreds of relics were found one after another. Zhizhi Layman offered them with him and distributed them to others. He would visit famous mountains and scenic spots, no matter how far away. Later, he traveled and stayed in Chisha Township, Fang Prefecture. There was a mountain in the valley north of the village, three miles away from the village. There was a stone cave in the mountain, where those who studied the Dao lived. Zhizhi Layman lived there for more than twenty years, reciting the Avataṃsaka Sūtra during the day and practicing meditation at night. He spent his years leisurely, making this a constant practice. When reciting the scriptures, various kinds of birds and animals often gathered in the forest, silently listening to the virtues of the sound of the scriptures. Jackals, tigers, and other fierce beasts would sometimes become docile. He was once robbed by a group of evil people and pushed off a cliff. Although he was hanging on a cliff hundreds of feet high, he was unharmed. In the first year of Yongchun, someone saw light in the stone cave and went to see what was happening, only to find that Zhizhi Layman had passed away long ago. The crowd moved his body out together, and the light disappeared. After cremating the body, a pagoda was built for worship. He was over seventy years old at that time.
In Khotan (Khotan) there was a Śrāmaṇera (Śrāmaṇera, a novice monk), named Prajñāmita. He upheld the precepts and often recited the Avataṃsaka Sūtra as his daily practice. Over time, he repeatedly sensed spiritual auspiciousness. At that time, two people suddenly came to his place, bowed and greeted him, and stood aside with their palms together. The Śrāmaṇera felt that their appearance was strange and asked them where they came from. They pointed to the sky and replied, 'Disciples are only there.' Then they led the Śrāmaṇera to a quiet place and whispered, 'The Devas (Devas, gods) have sent disciples to invite the Dharma Master.' The Śrāmaṇera was frightened and didn't know what to do. The Deva said, 'May you have compassion and not be afraid. Please close your eyes, Dharma Master.' The Śrāmaṇera reluctantly agreed and followed them. He was then taken to heaven by this Deva. He saw magnificent and splendid buildings. The Lord of the Devas knelt down and requested, 'The Devas are now fighting with the Asuras (Asura, demigods), and have been defeated many times. Now, we ask the Dharma Master to recite the Avataṃsaka Sūtra and lead the heavenly soldiers, hoping to rely on your Dharma power to enable our Devas to defeat the Asuras.' The Śrāmaṇera followed their request, and then rode in the heavenly treasure chariot, holding the heavenly banner, and silently recited the subtle scriptures of the Avataṃsaka Sūtra in his heart. He sought out the heavenly army to confront the powerful enemies. The Asuras naturally collapsed when they saw it. After the retreat, the Devas were delighted and said, 'Whatever your wish is, Dharma Master, we will grant it to you.' The Śrāmaṇera said, 'I don't need'
求余。愿唯無上菩提。諸天謝曰。如師大愿。誠非我力。未審。法師更求何事。答云。余非所愿也。凡經少時。遂則送歸本鄉。所有衣服。皆染天香。郁烈𣱦氳。終身不滅。其後數載。右脅而臥。無疾而終。自云。得生凈佛國土。永昌元年二月四日。于闐國三藏法師。因陀羅波若若。在神都魏國東寺。親向沙門賢首說之云。此事經今三十五年矣。
文明元年京師人。姓王。失其名。既無戒行。曾不修善。因患致死。被二人引。至地獄門前。見有一僧云。是地藏菩薩。乃教王氏。誦一行偈。其文曰。若人慾求知三世一切佛。應當如是觀。心造諸如來。菩薩既授經文。謂之曰。誦得此偈。能排地獄。王氏盡誦。遂入見閻羅王。王問此人。有何功德。答云。唯受持一四句偈。具如上說。王遂放免。當誦此偈時。聲所及處。受苦人皆得解脫。王氏三日始蘇。憶持此偈。向諸沙門說之。參驗偈文。方知是華嚴經第十二卷夜摩天宮無量諸菩薩雲集說法品。王氏自向空觀寺僧定法師說云。然也。
比丘尼無量。俗姓閔氏。京兆長安人也。家風修善。闔門蔬食。並誦經典。無輟晨昏。母趙氏初夢。一梵僧持二金果。授而謂之曰。與爾良種。宜善護持。因有娠焉。遂誕無量。性戒天全。情欣出俗。年十一。其姊教誦般若觀音
【現代漢語翻譯】 現代漢語譯本：求證佛法真諦，愿證得無上菩提（最高智慧）。諸天神感謝道：『大師的宏願，實在不是我們的力量所能及的。』（諸天神）問道：『法師還要求什麼？』（法師）回答說：『我所求的不是這些。』經過短暫的時間，（諸天神）就把他送回了家鄉。他所有的衣服，都染上了天上的香氣，濃郁芬芳，終身不散。此後幾年，他向右側臥倒，無疾而終。他自己說，得以往生清凈的佛國凈土。永昌元年二月四日，于闐國（今新疆和田地區）的三藏法師因陀羅波若若（Indraprarajna），在神都（洛陽）魏國東寺，親自向沙門（出家僧人）賢首（法號）講述了這件事，說這件事至今已經三十五年了。
文明元年，京師（長安）有個人，姓王，名字已經失傳。他既沒有受戒修行，也不曾修習善事。因為生病導致瀕臨死亡，被兩個人引著，到了地獄門前。看見有一個僧人，說是地藏菩薩（Ksitigarbha）。於是教王氏，誦讀一行偈語。偈語的內容是：『若人慾求知三世一切佛，應當如是觀，心造諸如來。』菩薩傳授了經文，告訴他說：『誦讀這句偈語，能夠排除地獄之苦。』王氏盡力誦讀。於是進入見到了閻羅王（Yama）。閻羅王問這個人，有什麼功德。回答說：『唯獨受持一句四句偈語。』詳細如上面所說。閻羅王於是放了他。當誦讀這句偈語的時候，聲音所能到達的地方，受苦的人都能夠得到解脫。王氏過了三天醒來，記得這句偈語。向各位沙門（出家僧人）說了這件事，對照驗證偈語的經文，才知道是《華嚴經》（Avatamsaka Sutra）第十二卷夜摩天宮（Yamadeva Palace）無量諸菩薩雲集說法品。王氏親自向空觀寺的僧人定法師說，確實是這樣。
比丘尼（佛教女出家人）無量，俗家姓閔，是京兆長安人。家風淳樸善良，全家吃素，並且誦讀經典，從早到晚沒有停止過。她的母親趙氏最初夢見，一個梵僧（印度僧人）拿著兩個金色的果實，交給她說：『給你好的種子，應該好好保護。』因此懷了孕。於是生下了無量。天性守戒，情願出家。十一歲的時候，她的姐姐教她誦讀《般若》（Prajna）和《觀音》（Avalokitesvara）。
【English Translation】 English version: Seeking the true essence of the Dharma, aspiring to attain Anuttara-Samyak-Sambodhi (supreme enlightenment). The devas (gods) thanked him, saying, 'Great Master's grand aspiration is truly beyond our power.' The devas asked, 'What else does the Dharma Master seek?' The Dharma Master replied, 'These are not what I seek.' After a short time, (the devas) sent him back to his hometown. All his clothes were imbued with heavenly fragrance, rich and fragrant, never fading throughout his life. Several years later, he passed away lying on his right side, without illness. He himself said that he was reborn in the pure Buddha land. On the fourth day of the second month of the first year of Yongchang, the Tripitaka Master Indraprarajna of Khotan (present-day Xinjiang Hotan region), at the Dongsi Temple of the Wei Kingdom in Shendu (Luoyang), personally told the Shramana (ordained monk) Xianshou (Dharma name) about this matter, saying that it has been thirty-five years since this happened.
In the first year of the Wenming era, there was a person in the capital (Chang'an) named Wang, whose given name has been lost. He neither observed precepts nor practiced good deeds. Due to illness, he was near death, and was led by two people to the gate of hell. He saw a monk who said he was Ksitigarbha Bodhisattva. So he taught Wang to recite a line of verse. The content of the verse is: 'If a person wants to know all the Buddhas of the three worlds, he should observe thus: the mind creates all the Tathagatas.' The Bodhisattva transmitted the scripture and told him, 'Reciting this verse can eliminate the suffering of hell.' Wang recited it diligently. Then he entered and saw Yama (King Yama). Yama asked this person what merits he had. He replied, 'I only uphold a four-line verse.' As detailed above. Yama then released him. When reciting this verse, wherever the sound reached, the suffering people were liberated. Wang woke up after three days and remembered this verse. He told the Shramanas (ordained monks) about this matter, and after comparing and verifying the text of the verse, they realized that it was from the Avatamsaka Sutra, the twelfth chapter, 'Yamadeva Palace, the Assembly of Immeasurable Bodhisattvas Expounding the Dharma.' Wang himself told the monk Ding of Kongguan Temple that it was indeed so.
Bhikkhuni (Buddhist nun) Wuliang, whose lay surname was Min, was from Chang'an in Jingzhao. Her family had a pure and virtuous tradition, the whole family ate vegetarian food, and recited scriptures from morning till night without stopping. Her mother, Zhao, initially dreamed that a Brahmin monk (Indian monk) was holding two golden fruits, handing them to her and saying, 'I give you good seeds, you should protect them well.' Therefore, she became pregnant. Then she gave birth to Wuliang. She was naturally inclined to keep precepts and was willing to renounce the world. At the age of eleven, her sister taught her to recite the Prajna and Avalokitesvara.
等經。略無開悟。無量深自慚恥。后改授華嚴。持卷披文。有如宿習。日誦五紙。以自勉勖。未盈三月。二帙便了。后因勤勵損心。更嬰他疾。停誦累年。情深悔恨。遂于佛前。焚香立愿。誓持華嚴行菩薩道。因即瘳愈。所祈獲遂。諷誦忘疲。年甫十八。一部都畢。溫習積稔。尤更精進。至永淳二年有詔度人。其家男女五人出俗。無量住道德寺。弟慧嵩年十四。又誦涅槃一部。住慈悲寺。二果之夢。將非其事乎。自外三人各誦諸經。數百餘紙。道俗咸共奇之。以為希有。無量既入道。已后志節彌堅。每誦華嚴。三日一遍。以為恒業。盡受具戒。苦行愈殷。不服繒纊。唯衣布疊。不受僧利。不食僧廚。六時禮懺。三業無替。加以立性溫和。志懷慈愛。每見諸貧病。莫不深思悲慜。有道之徒咸嘆曰。雖是女人。斯則丈夫所難及也。
轉讀第八
釋法念。姓王氏。大原之茂族也。年三十出家。性簡傲喜游。放頗從習。眾莫齒之。嘗夢。入幽司具受楚毒。及覺轉念悛革。而未知津向。時遇沙門智炬等。頻冒冥感。遂專誠轉讀不息晨昏。每一執經。涕泣橫墜。若此者三載於茲矣。后忽眉毛墮落。瘡疾遍身。念弄慶交襟。欣斯現受。大設施會。以答神功。勤加轉讀。復經三載。乃身瘡漸愈焉。念自爾廣勸士俗。依之懺
【現代漢語翻譯】 現代漢語譯本：
等經，（指其他的經典）略微沒有開悟。無量（人名）深深地感到慚愧。後來改學《華嚴經》。拿著經卷閱讀，就像是以前就學過一樣。每天誦讀五紙，以此來勉勵自己。不到三個月，兩帙（量詞，指兩卷）就讀完了。後來因為勤奮努力而損傷了心神，又得了其他疾病。停止誦讀好幾年，心中深感後悔。於是在佛前，焚香立下誓願，發誓要持誦《華嚴經》，行菩薩道。因此病就好了，所祈求的也實現了。誦讀起來忘記了疲勞。剛滿十八歲，就將整部經都讀完了。溫習積累了很久，更加精進。到永淳二年，有詔令允許百姓出家。他家男女五人都出家了。無量住在道德寺。弟弟慧嵩（人名）十四歲，又誦讀《涅槃經》一部，住在慈悲寺。二果（佛教修行果位）的夢，難道不是指這件事嗎？此外的三人各自誦讀各種經典，幾百余紙。僧人和俗人都共同稱讚這件事，認為很稀有。無量出家以後，志向和節操更加堅定。每次誦讀《華嚴經》，三天一遍，作為恒常的功課。完全受持了具足戒。苦行更加精進。不穿絲綢棉絮，只穿粗布衣服。不接受僧眾的供養，不吃僧眾廚房的食物。六時（一天分為六個時段）禮拜懺悔，身口意三業沒有懈怠。加上天性溫和，心懷慈愛，每次見到貧窮生病的人，沒有不深深地思考悲憫的。有道之人（指有修行的人）都感嘆說，雖然是女人，但這是男子漢都難以達到的啊。
轉讀第八
釋法念（人名），姓王氏，是大原（地名）的望族。三十歲出家。性格簡慢傲慢，喜歡遊玩，放縱隨便，眾人都不屑與他為伍。曾經夢見，進入陰間地府，具受各種刑罰。等到醒來后，轉變念頭，悔改革新，但是不知道方向。當時遇到沙門智炬（人名）等人，多次有冥冥中的感應。於是專心誠意地轉讀佛經，不停止，從早到晚。每次拿著經書，眼淚橫流。像這樣持續了三年。後來忽然眉毛脫落，瘡疾遍佈全身。法念高興地互相慶賀，欣喜這是現世受報。大辦齋會，用來答謝神明的功德。勤奮地轉讀佛經，又經過三年，身上的瘡才漸漸痊癒。法念從此廣泛勸導士人和百姓，依照這種方法懺悔。
【English Translation】 English version:
Other sutras offered little enlightenment. Wuliang (name) felt deeply ashamed. Later, she switched to studying the Avatamsaka Sutra (Flower Garland Sutra). Holding the scroll and reading, it was as if she had studied it before. She recited five pages a day to encourage herself. In less than three months, she finished two zhis (scrolls). Later, due to diligent efforts, she damaged her mind and contracted other illnesses. She stopped reciting for several years, feeling deeply regretful. Therefore, in front of the Buddha, she burned incense and made a vow to uphold the Avatamsaka Sutra and practice the Bodhisattva path. As a result, her illness was cured, and her prayers were answered. She recited without fatigue. At the young age of eighteen, she completed the entire sutra. After reviewing and accumulating for a long time, she became even more diligent. In the second year of Yongchun, an imperial decree allowed people to become monks and nuns. Five members of her family, both male and female, left secular life. Wuliang lived in Daode Temple. Her younger brother, Huisong (name), at the age of fourteen, also recited a complete Nirvana Sutra and lived in Cibei Temple. Could the dream of the Second Fruit (a stage of Buddhist enlightenment) be referring to this? The other three each recited various sutras, several hundred pages. Monks and laypeople alike praised this, considering it rare. After Wuliang entered the monastic life, her aspirations and integrity became even stronger. Every time she recited the Avatamsaka Sutra, she did so once every three days, making it a constant practice. She fully received the precepts. Her ascetic practices became even more diligent. She did not wear silk or floss, only coarse cloth. She did not accept monastic benefits or eat from the monastic kitchen. She performed repentance rituals six times a day, and her body, speech, and mind were never negligent. In addition, she was gentle by nature and had a compassionate heart. Whenever she saw the poor and sick, she could not help but think deeply and feel compassion. Those who had attained the Way (referring to those who practiced) all exclaimed, 'Although she is a woman, this is difficult for even men to achieve.'
Chapter Eight: Reciting and Reading
釋法念 Shi Fanian (name), whose surname was Wang, was from a prominent family in Taiyuan (place name). He became a monk at the age of thirty. He was simple and arrogant, liked to travel, and was unrestrained and casual, so the people did not associate with him. He once dreamed that he entered the underworld and suffered all kinds of punishments. When he woke up, he changed his mind and reformed, but he did not know the direction. At that time, he met the Shramana Zhiju (name) and others, who frequently had mysterious feelings. So he wholeheartedly recited the scriptures, without stopping, from morning to night. Every time he held the scriptures, tears flowed down his face. He continued like this for three years. Later, suddenly his eyebrows fell off, and sores covered his body. Fanian happily congratulated each other, rejoicing that this was retribution in this life. He held a large vegetarian feast to thank the merits of the gods. He diligently recited the scriptures, and after another three years, the sores on his body gradually healed. From then on, Fanian widely encouraged scholars and common people to repent according to this method.
洗。繕𨵃之家。十室而九。年六十有八。終於所住。
釋普安。姓廓氏。京兆涇陽人。小年依圓禪師出家。苦節損削世務。而性在和忍。不喜怨酷。或代執勞役。受諸勤苦。情甘如薺。恐其事盡。晚投藹法師。通明三藏。常業華嚴。讀誦禪思。依之標擬。周氏滅法。棲隱兮終南山之楩梓谷西岐。深林自庇。廓居世表。潔操泉石。連蹤巢甫。又引靜淵法師。同止林野。轉擇幽奧。資承玄理。加以遵修苦行。亡身為物。或露形草莽。施諸蚊虻。流血被身。初無懷憚。或委身臥尸。用施豺虎。望存生舍。以祈本志。而虎豹雖來。皆嗅而不食。常懷耿芥。恨不副其情願也。於時天地既閉。像教斯蒙。國令嚴重。不許逃難。京邑名德三十餘僧。避地終南。投骸未委。安乃總召翔集。洲渚為心。幽密安處。自在顯露。自行乞索。不懼嚴誅。故得衣食俱豐修業無廢。亂世知士。安其謂歟。時有重募。投獲一僧。賞物十段。有人應募來欲執安。安則慰喻曰。觀卿貧煎。當愿相給。為設食已。俱共入京。帝語此人曰。我國法急不許道人民間。爾復助急。不許山中。若爾遣他。何處得活。朕觀此道人。神采志氣。非茍求活者。宜放入山。不須撿挍。爾後屢遭擒訪。獲免如前。時藹法師。避難在義谷杜映世家。堀窯藏之。安被放還。因
通禮覲。藹曰。安公神志絕倫。不避強禦。蓋難及也。安曰。今蒙脫難。乃惟受持華嚴力耳。凡所祈誠。莫不斯賴。因請藹還山。親自經理。四遠承風。投遠非一。藹乃與安。更開其所住。具如別傳。隋文創歷。佛教大興。廣募遺僧。依舊安置。時楩梓一谷三十餘人。應詔出家。並居官寺。唯安欣茲重複。不為名馳。依本山居。守素林壑。時有清信士。于子午豹林兩谷合澗之側。結茅鑿窟。延而處之。初有大石。正當其上。恐下損屋。將欲轉之。安唸曰。愿移余處。莫損龕舍。石遂迸避余所。眾怪嘆。安曰。華嚴力也。龕東石壁澗左。有素頭陀者。鄉川巨害。縱橫非一。陰嫉安德。思將誅殄。與伴三人。持弓挾刃。攘臂挽弦。將欲放箭。箭不離弦。弓不離手。怒眼舌噤。立住經宿。唯得出聲喚叫而已。行路聞之。遠近云會。鄉人稽首。歸誠謝焉。安曰。余了不知。蓋華嚴力也。若欲除免。但令懺悔。如語教之。方蒙解脫。又龕西魏村張暉者。以盜為業。夜往安所。私取佛油甕受五斗。揹負而出。既至院門迷昏失性。若有所縛。不能動轉。眷屬鄉村同來為謝。安曰。余不知蓋華嚴力乎。語令懺悔。扶取油甕。如語得脫。又龕南張卿者。來盜安錢。袖中持去。既造家內。寫而不出。口噤無言。鄉人家室。將其歸懺依經遂免
【現代漢語翻譯】 通禮覲（Tong Li覲，人名）。藹（Ai，人名）說：『安公（An Gong，人名，指道安）的神志超凡脫俗，不畏懼強權，恐怕難以趕上啊。』道安說：『如今我能夠脫離災難，都是因為受持《華嚴經》的力量啊。凡是虔誠祈求的，沒有不依賴於它的。』於是請藹返回山中，親自管理。四面八方的人都仰慕他的風範，前來投奔的人很多。藹就和道安一起，重新開闢了他所居住的地方，具體情況在其他傳記中有記載。隋文帝（Sui Wendi）開創曆法，佛教大興。廣泛招募遺散的僧人，依舊安置他們。當時楩梓谷（Pianzi Gu）一共有三十多人，應詔出家，都住在官寺里。只有道安欣喜於此地的恢復，不為名利所動，依舊住在本山，守護著樸素的山林生活。當時有清信士，在子午豹林（Ziwu Baolin）兩谷匯合的溪澗旁邊，結茅草屋，開鑿石窟，邀請道安居住。當初有一塊大石頭，正好在石窟上方，擔心掉下來損壞房屋，想要把它移走。道安心想：『希望它移動到其他地方，不要損壞我的住所。』石頭就自己移動到別的地方去了。眾人都感到奇怪和驚歎。道安說：『這是《華嚴經》的力量啊。』石窟東邊的石壁，溪澗的左邊，有一個素頭陀（Su Toutuo，人名），是當地的一大禍害，經常為非作歹。暗中嫉妒道安的德行，想要殺掉他。和三個同伴一起，拿著弓箭和刀，捲起袖子拉開弓弦，想要放箭。但是箭卻離不開弓弦，弓也拿不下來，怒目圓睜，說不出話，站立了一個晚上。只能發出聲音叫喊而已。路人聽到了，遠近的人都聚集過來。鄉里人叩頭，歸順並道歉。道安說：『我完全不知道發生了什麼，這都是《華嚴經》的力量啊。如果想要解除災禍，只要讓他懺悔。』按照道安的話教導他，才得以解脫。另外，石窟西邊的魏村（Wei Cun）有一個叫張暉（Zhang Hui，人名）的人，以盜竊為業。晚上來到道安的住所，偷偷拿走裝佛油的甕，裝了五斗。揹著往外走，到了院門就迷失了方向，失去了知覺，好像被什麼東西捆住了一樣，不能動彈。家人和鄉里人一起來道歉。道安說：『我不知道，這大概是《華嚴經》的力量吧。』讓張暉懺悔，扶著他拿回油甕，按照道安的話去做，就得以解脫。還有，石窟南邊的張卿（Zhang Qing，人名），來偷道安的錢，藏在袖子裡帶走了。回到家后，卻拿不出來，口不能言。鄉里人和家人，帶他來懺悔，按照經書上的方法去做，才得以免除災禍。
【English Translation】 Tong Liqin (通禮覲, a person's name) paid a formal visit. Ai (藹, a person's name) said, 'Master An's (安公, referring to Dao'an 道安, a person's name) spirit and wisdom are extraordinary, and he does not shy away from the powerful and tyrannical. It is probably difficult to catch up to him.' Dao'an said, 'Now that I have escaped from disaster, it is only due to the power of upholding the Avatamsaka Sutra (華嚴經). Whatever I sincerely pray for, I rely on it for everything.' Thereupon, he asked Ai to return to the mountain and manage it personally. People from all directions admired his demeanor, and many came to join him. Ai and Dao'an then redeveloped the place where he lived, as recorded in other biographies. Emperor Wen of Sui (隋文帝, Sui Wendi) initiated the calendar, and Buddhism flourished greatly. He widely recruited scattered monks and resettled them as before. At that time, there were more than thirty people in Pianzi Valley (楩梓谷, Pianzi Gu), who were ordained at the imperial edict and lived in official temples. Only Dao'an rejoiced in the restoration of this place and did not pursue fame. He remained in the original mountain, guarding the simple mountain forest life. At that time, there was a devout believer who built a thatched hut and carved a cave next to the confluence of the streams in the two valleys of Ziwu Leopard Forest (子午豹林, Ziwu Baolin), inviting Dao'an to live there. Initially, there was a large stone directly above the cave, and they were worried that it would fall and damage the house, so they wanted to move it. Dao'an thought, 'I hope it will move to another place and not damage my dwelling.' The stone then moved to another place on its own. Everyone was surprised and amazed. Dao'an said, 'This is the power of the Avatamsaka Sutra.' To the east of the cave, on the stone wall to the left of the stream, there was a Su Toutuo (素頭陀, a person's name), who was a major scourge in the local area, often committing wrongdoing. He secretly envied Dao'an's virtue and wanted to kill him. Together with three companions, holding bows and arrows and knives, they rolled up their sleeves and drew their bows, intending to shoot. However, the arrow would not leave the bowstring, and they could not put down the bow. Their eyes were wide with anger, and they were speechless, standing there for a whole night. They could only make sounds and shout. Passersby heard it, and people from far and near gathered. The villagers kowtowed, surrendered, and apologized. Dao'an said, 'I don't know what happened at all; this is all the power of the Avatamsaka Sutra. If you want to be rid of the disaster, just let him repent.' Following Dao'an's instructions, he was freed. Furthermore, in Wei Village (魏村, Wei Cun) to the west of the cave, there was a man named Zhang Hui (張暉, a person's name), who made a living by stealing. At night, he came to Dao'an's residence and secretly took the urn containing Buddha oil, filling it with five dou (斗, a unit of measurement). As he carried it out, he became disoriented and lost consciousness at the gate of the courtyard, as if he were bound by something, unable to move. His family and villagers came together to apologize. Dao'an said, 'I don't know; this is probably the power of the Avatamsaka Sutra.' He told Zhang Hui to repent, and helped him take back the oil urn. By following Dao'an's instructions, he was freed. Also, Zhang Qing (張卿, a person's name) from the south of the cave came to steal Dao'an's money, hiding it in his sleeve and taking it away. When he returned home, he could not take it out, and he was speechless. The villagers and his family brought him to repent, and by following the methods in the scriptures, he was freed from the disaster.
有程廓村程暉和者。頗懷信向。恒來安所。聽受法要。因患致死。已經兩宿。纏尸于絕向欲棺殮。安時先往𨝽縣。返還在道。行達西南之德行寺。東去暉村五里。遙喚程暉和何為不見迎耶。連喚不已。田人告曰。和久死矣。何由迎也。安曰。斯乃浪語。吾不信之。尋至其村。厲聲大喚。和遂動身。傍親見之。乃割繩令斷。安入其庭。又大喚之。和即屈起。匍匐就安。令屏棺除器。覆一筈筌。以當佛坐。令和繞旋。尋服如故。更壽二十許載。后遇重病。來投乞救。安曰。放爾。遊蕩非吾知也。便遂命終。時安風聲搖逸。請謁肩隨。興建福會。每多通感。有昆明池北白村老母者。病臥床枕。先喑百日。指撝男女。思見安形。子念母意。請安至宅。病母既見不覺下迎。言問起居。奄同常日。遂失病所在。於時聲名更振。村聚齊集。各率音樂。巡家告令。欲設大齊大會。村中白遺生者。家途壁立。而有四女。妻著弊布齊膝而已。四女赤露迥無條線。大女名華嚴。年已二十。唯有粗布二尺。擬宛佈施。安引村眾。次至其所居。愍斯貧苦。遂度而不入大女思念。由我貧煎。不及福會。今又不修。當來倍此。周遍求物。闃耳不從。仰面悲號。遂見一把亂𥞪用塞明孔。挽取抖捒。得谷十餘顆。采以成米。並將前布。擬用隨喜。身既無衣
【現代漢語翻譯】 現代漢語譯本： 程廓村有個叫程暉和的人，非常信仰佛法，經常到安法師的住所聽聞佛法要義。後來他因病去世，已經停屍兩夜，用繩子捆綁著屍體，頭朝向外面，準備入殮。安法師事先前往𨝽縣，返回途中，走到西南方的德行寺，距離程暉和的村子五里路時，遙遠地呼喚程暉和，責問他為什麼不來迎接。連續呼喚不停。田里的人告訴安法師說：『程暉和已經死了很久了，怎麼可能來迎接呢？』安法師說：『這是胡說八道，我不相信。』 於是安法師找到程暉和的村子，大聲呼喚他。程暉和竟然動了一下身體。旁邊的親屬看到后，就割斷了捆綁屍體的繩子。安法師進入程暉和的庭院，又大聲呼喚他。程暉和立刻起身，爬到安法師身邊。安法師讓他撤掉棺材和祭器，用一個魚簍倒扣過來，當作佛座，讓程暉和繞著魚簍轉圈。不久，程暉和就恢復了正常。後來又活了二十多年。之後，程暉和再次得了重病，來找安法師求救。安法師說：『放你走吧，你的遊蕩不是我所能知道的。』程暉和就去世了。 當時，安法師的名聲遠揚，前來拜訪和請求幫助的人絡繹不絕。他興建佛事活動，經常有靈驗的感應。昆明池北邊的白村有個老婦人，生病臥床，已經失語一百天了。她用手指指著兒女，表示想見安法師。她的兒子明白母親的心意，就請安法師到家中。生病的老婦人見到安法師后，不知不覺地起身迎接，言語問候如同往常一樣。於是就痊癒了。當時，安法師的名聲更加顯赫，村裡的人聚集在一起，各自帶著音樂，挨家挨戶地宣告，準備舉辦大型的齋會。 村裡有個叫白遺生的人，家徒四壁，生活非常貧困，有四個女兒，妻子穿著膝蓋上打著補丁的破布衣服。四個女兒赤身裸體，沒有一件衣服。大女兒名叫華嚴（Daughter's name, meaning 'Flower Adornment'），已經二十歲了，只有兩尺粗布，打算用來佈施。安法師帶領眾人，來到白遺生的住所，憐憫他們的貧困，於是繞過他們的家門，沒有進去。大女兒華嚴心想：『因為我的貧困，無法參加佛事活動，現在又不修福，將來會更加貧困。』她四處尋找可以佈施的東西，但一無所獲。她抬頭悲號，看到一把亂麻，用來塞住窗戶的破洞。她抽出亂麻，抖動，得到十幾粒穀子，碾成米，並將那兩尺粗布，打算用來隨喜佈施。因為自己沒有衣服。
【English Translation】 English version: In Chengkuo Village, there was a man named Cheng Huihe (Name of a person). He was deeply devoted to Buddhism and frequently visited Master An's residence to listen to the Dharma teachings. Later, he fell ill and died, having been laid out for two nights, his body bound with ropes, head facing outwards, in preparation for burial. Master An first went to 𨝽 County, and on his return journey, when he reached Dexing Temple in the southwest, five miles from Cheng Huihe's village, he called out to Cheng Huihe from afar, asking why he had not come to greet him. He called out repeatedly. A farmer told Master An, 'Cheng Huihe has been dead for a long time, how could he possibly greet you?' Master An said, 'That's nonsense, I don't believe it.' So Master An went to Cheng Huihe's village and called out to him loudly. Cheng Huihe actually moved his body. The relatives nearby saw this and cut the ropes binding the body. Master An entered Cheng Huihe's courtyard and called out to him again. Cheng Huihe immediately got up and crawled to Master An's side. Master An told him to remove the coffin and sacrificial objects, and to turn a fish trap upside down, using it as a Buddha seat, and to walk around the fish trap. Soon, Cheng Huihe returned to normal. Later, he lived for more than twenty years. After that, Cheng Huihe fell seriously ill again and came to Master An for help. Master An said, 'Let you go, your wandering is beyond my knowledge.' Cheng Huihe then passed away. At that time, Master An's reputation spread far and wide, and people came to visit and seek help in an endless stream. He built Buddhist activities, and there were often miraculous responses. In Baicun, north of Kunming Pond, there was an old woman who was sick in bed and had been mute for a hundred days. She pointed to her children, indicating that she wanted to see Master An. Her son understood his mother's intention and invited Master An to his home. When the sick old woman saw Master An, she unconsciously got up to greet him, and spoke and asked about his well-being as usual. So she recovered. At that time, Master An's reputation became even more prominent, and the villagers gathered together, each bringing music, and announced from house to house that they were preparing to hold a large vegetarian feast. In the village, there was a man named Bai Yisheng (Name of a person), whose home was bare and his life was very poor. He had four daughters, and his wife wore patched and tattered clothes that barely covered her knees. The four daughters were naked, without a single piece of clothing. The eldest daughter, named Huayan (Daughter's name, meaning 'Flower Adornment'), was already twenty years old and had only two feet of coarse cloth, which she planned to use for almsgiving. Master An led the crowd to Bai Yisheng's residence, and out of compassion for their poverty, he bypassed their door and did not enter. The eldest daughter, Huayan, thought to herself, 'Because of my poverty, I cannot participate in Buddhist activities, and if I do not cultivate merit now, I will be even poorer in the future.' She searched everywhere for something to give, but found nothing. She looked up and cried, and saw a handful of tangled hemp, used to plug the holes in the window. She pulled out the hemp, shook it, and obtained more than ten grains of rice, which she ground into rice, and planned to use the two feet of coarse cloth to give alms. Because she had no clothes.
。待至夜暗。匍匐而行。趣齋供所。以前施物。遙擲眾中。十餘粒米。別奉炊飯。因發願曰。女人窮業。亦自昔種得。竭貧行施。用希來報。以十餘粒黃米。投飯甑中。必若至誠。貧業盡者。當愿所炊之飯。變成黃色。如無所感。命也奈何。作是誓已。掩淚而返。於是甑中。五石米飯。併成黃色。大眾驚嗟。未知所以。周尋緣構。乃云。白遺生女之願力也。齋會之齊率。獲粟十斛。尋用齊之。安等后以事聞奏。遂得度華嚴。出家住寺。終身受持華嚴經也。安居處雖隱。每行慈救。年常二社。血祀者多。周流救贖。勸修德義。遂使不殺之邑十會而九焉。嘗于龕側村中。縛豬三頭。將如烹宰。安聞往贖。社人恐不得殺。求價十千。安曰。貧道見有三千。可以相與。眾各不同。更相忿競。忽有小兒羊皮裹腹。來至社會。助安贖豬。既見爭競。因從乞酒。行飯行舞。煌焜旋轉。合社老小眼並失明。須臾自隱。不知所在。安即刀自割肉告曰。此彼俱肉耳。豬吃糞穢。爾尚啖之。況人食米。理豈不貴也。社人聞見。一時同放。豬既得脫。繞安三匝。以鼻喙觸。若有喜謝之儀。故使郊之西南五十里之內雞豬絕祀。乃至於今。其感發慈善。皆此類也。性多誠信。樂讀華嚴。一缽三衣。累紀彌勵。開皇八年。頻敕入京。為皇儲門師。長公
【現代漢語翻譯】 現代漢語譯本：等到天黑，她匍匐著前往齋飯供養的地方，將之前別人施捨給她的東西，遠遠地投向人群中，大約只有十幾粒米。她另外供奉了炊飯，併發愿說：『女人的貧窮命運，也是從前種下的因。我竭盡貧困來行佈施，希望以此得到未來的福報。我將這十幾粒黃米，投入飯甑中。如果我的至誠之心能夠感動上天，使我的貧窮命運結束，就請讓所煮的飯都變成黃色。如果沒有任何感應，那也是我的命了，又能怎麼樣呢？』 發完誓后，她掩面哭泣著返回。結果，甑中五石米飯，全部變成了黃色。大眾驚歎不已，不知道是什麼原因。四處打聽緣由，才知道是白遺生的女兒的願力所致。齋會的主持者，獲得了十斛粟米，用來救濟白遺生的女兒。安道俗等人後來將此事上奏朝廷，白遺生的女兒因此得以剃度，在華嚴寺出家，終身受持《華嚴經》。 安道俗居住的地方雖然偏僻，但經常行慈悲救濟之事。每年春秋兩次的社日祭祀，殺生祭祀的很多，他就四處奔走，救贖生命，勸導人們修養德行。於是使得不殺生的村莊，十個裡面有九個。曾經在龕側村中，捆綁了三頭豬，準備宰殺。安道俗聽說后前去贖買。社人害怕不能殺豬，索要一萬錢。安道俗說：『貧道現在只有三千錢，可以給你們。』眾人意見不一，互相爭吵。忽然有個小孩，用羊皮裹著肚子，來到社日祭祀的地方，幫助安道俗贖豬。他看到眾人爭吵，就向他們乞討酒喝，然後開始跳舞，旋轉飛舞，整個社裡老老少少眼睛都看不見了。一會兒，小孩就消失了，不知道去了哪裡。安道俗隨即割下自己的肉，告訴大家說：『這肉和豬肉都是一樣的。豬吃糞便污穢之物，你們尚且吃它，何況人吃的是米，道理上難道不更貴重嗎？』 社人聽了，都一起放了豬。豬得到解脫后，繞著安道俗轉了三圈，用鼻子和嘴觸碰他，好像在表達感謝之情。因此，使得郊外西南五十里之內，不再用雞豬祭祀，一直到現在都是如此。他感動啓發人們行善，都是這樣的事情。安道俗天性誠實守信，喜歡讀誦《華嚴經》，一缽三衣，多年來一直如此。開皇八年，多次被皇帝下令入京，擔任皇儲的老師，長公。
【English Translation】 English version: When night fell, she crawled to the place where the vegetarian meal was offered, and threw the things that others had given her before, remotely into the crowd, about ten grains of rice. She also offered cooked rice, and made a vow saying: 'A woman's poor fate is also the result of past causes. I do my best to give alms in poverty, hoping to get future blessings from this. I will put these ten grains of yellow rice into the rice steamer. If my sincere heart can move the heavens and end my poor fate, please let the cooked rice turn yellow. If there is no response, then that is my fate, what can I do?' After making the vow, she covered her face and returned crying. As a result, the five 'shi' (a unit of dry measure for grain, approx. 120 liters) of rice in the steamer all turned yellow. The crowd was amazed and did not know why. After inquiring around, they learned that it was due to the vow of Bai Yisheng's daughter. The host of the vegetarian meal obtained ten 'hu' (another unit of dry measure, approx. 20 liters) of millet, which was used to help Bai Yisheng's daughter. An Daosu and others later reported this matter to the court, and Bai Yisheng's daughter was therefore able to be tonsured and became a nun at Huayan Temple, upholding the Avatamsaka Sutra (Huayan Jing) throughout her life. Although An Daosu lived in a remote place, he often performed acts of compassion and relief. During the twice-yearly community festivals (she ri), there were many sacrifices of living beings. He traveled around to redeem lives and persuaded people to cultivate virtue. As a result, nine out of ten villages did not kill living beings. Once, in the village of Kan Ce, three pigs were tied up, ready to be slaughtered. When An Daosu heard about it, he went to redeem them. The villagers, fearing that they would not be able to kill the pigs, demanded ten thousand coins. An Daosu said: 'This poor monk only has three thousand coins now, which I can give you.' The crowd disagreed and quarreled with each other. Suddenly, a child with a sheepskin wrapped around his belly came to the community festival and helped An Daosu redeem the pigs. Seeing the crowd arguing, he begged them for wine, and then began to dance, spinning and twirling, so that the eyes of everyone in the village, old and young, were blinded. After a while, the child disappeared and no one knew where he had gone. An Daosu then cut off his own flesh and told everyone: 'This flesh is the same as pig flesh. Pigs eat feces and filth, and you still eat them, how much more valuable is it that people eat rice?' The villagers listened and released the pigs together. After being freed, the pigs circled An Daosu three times, touching him with their noses and mouths, as if expressing their gratitude. Therefore, within fifty 'li' (a Chinese unit of distance, approx. 500 meters) southwest of the suburbs, chickens and pigs were no longer sacrificed, and this is still the case today. His inspiring people to do good deeds were all like this. An Daosu was honest and trustworthy by nature, and liked to recite the Avatamsaka Sutra (Huayan Jing). He had one bowl and three robes, and had been doing so for many years. In the eighth year of the Kaihuang era, he was repeatedly ordered by the emperor to enter the capital and serve as the teacher of the crown prince, the eldest son.
主營建靜法寺。后住延興寺。名雖帝宇。常寢巖阿。以大業五年十一月五日。終於靜法禪院。春秋八十遺。骸於終南。起塔在至相寺之側矣。
釋法安。姓彭。安定鶉孤人。少出家。居大白山九隴精舍。慕禪為業。粗食弊衣。卒於終老。開皇年中。往江都造晉王。王一見如舊。處之於慧日道場。王法游履。必請以隨之。駕幸太山。時遇無水。安以刀刺石。忽焉奔注。王嗟嘆問云。何力。答王力也。初與王入谷。見一僧著弊衣。乘白驢而來。王問何人。答斯朗公也。及至神通寺。見一神狀甚郁偉。在講堂上。憑鴟吻下觀人眾。王又問之曰。大白山神。從王者也。時人號為三百歲。其眠竟不施枕。頭無委曲延首床前。口輒涎流。或至斗許。未知其故也。爾後諸奇。未遑廣錄。大業之始。帝彌重之。威轢王公。見皆屈膝。行路道俗。敬之若神。又往五臺等名山。觀禮聖蹟。並召請隱逸。以裨皇化。慧日道場。二千餘人。四事資須。幸安而立。帝又于東都。立寶道場。特延安亦于中樹業。安每讀誦華嚴。遂積寒暑。或云。普賢境界。常現吾前。又入九隴山。可百餘里。于石室內。鐫寫華嚴。因即號為華嚴堂也。至大業十一年。無病而終。春秋九十八矣。帝令送柩于大白。今墳域存焉。士俗懷之。立像祈福。其鐫經之處。
【現代漢語翻譯】 現代漢語譯本： 主持修建靜法寺（Jingfa Temple）。後來居住在延興寺（Yanxing Temple）。寺廟雖然名為帝宇，但他經常睡在巖石旁。隋大業五年十一月五日，在靜法禪院圓寂，享年八十歲。遺骸安葬在終南山，並在至相寺（Zhixiang Temple）旁邊建造了塔。
釋法安（Shi Fa'an），俗姓彭，安定鶉孤人。年少時出家，居住在大白山九隴精舍，以禪修為業。飲食簡單，衣著破舊，最終在此終老。隋開皇年間，前往江都拜見晉王。晉王一見如故，安排他住在慧日道場。晉王出行遊歷，必定請他隨行。晉王駕臨泰山時，遇到沒有水的情況，法安用刀刺石，立刻涌出泉水。晉王感嘆並問道：『這是什麼力量？』法安回答說：『是王的力量。』當初與晉王進入山谷時，見到一位僧人穿著破舊的衣服，騎著白驢而來。晉王問他是誰，回答說是斯朗公。到達神通寺（Shentong Temple）時，見到一位神靈，形象非常高大威武，在講堂上，靠著鴟吻向下觀看人群。晉王又問：『是大白山神，跟隨大王嗎？』當時人們稱他為三百歲。他睡覺時從不使用枕頭，頭不彎曲，伸到床前，口水經常流出，有時甚至有一斗之多，不知道是什麼原因。之後還有許多奇異的事情，沒有來得及廣泛記錄。隋煬帝即位之初，對他非常器重，他的威望超過了王公，見到他的人都屈膝行禮。行走在道路上的僧人和俗人，都像對待神一樣尊敬他。他還前往五臺山等名山，觀禮聖蹟，並召請隱士，以輔助皇家的教化。慧日道場有兩千多人，所有生活物資的供給，都依靠法安來安排。隋煬帝又在東都建立了寶道場，特別邀請法安也在其中發展事業。法安經常讀誦《華嚴經》，日積月累，有人說：『普賢菩薩的境界，經常出現在我面前。』他又進入九隴山，大約一百多里，在石室內，鐫刻書寫《華嚴經》，因此就叫做華嚴堂。至大業十一年，無疾而終，享年九十八歲。隋煬帝下令將靈柩送往大白山，現在墳墓還在那裡。士人和百姓懷念他，為他立像祈福。他鐫刻經書的地方，
【English Translation】 English version: He mainly managed Jingfa Temple (Jingfa Temple). Later, he resided in Yanxing Temple (Yanxing Temple). Although the temple was named Diyu, he often slept by the rocks. On the fifth day of the eleventh month of the fifth year of the Daye era, he passed away at Jingfa Chan Monastery, at the age of eighty. His remains were buried in Zhongnan Mountain, and a pagoda was built next to Zhixiang Temple (Zhixiang Temple).
釋法安 (Shi Fa'an), whose secular surname was Peng, was a native of Anchun Orphanage in Anding. He became a monk at a young age and resided in the Jiulong Hermitage on Mount Dabai, dedicating himself to Chan practice. He ate simple food and wore worn-out clothes, eventually passing away there in old age. During the Kaihuang era of the Sui Dynasty, he went to Jiangdu to meet Prince Jin. The prince treated him as an old friend upon their first meeting and placed him in the Huiri Dojo. Whenever the prince traveled, he would always invite him to accompany him. When the prince visited Mount Tai, they encountered a situation where there was no water. Fa'an pierced the rock with a knife, and water immediately gushed out. The prince exclaimed and asked, 'What power is this?' Fa'an replied, 'It is the power of the king.' Initially, when entering the valley with the prince, they saw a monk wearing worn-out clothes riding a white donkey. The prince asked who he was, and the answer was Master Silang. When they arrived at Shentong Temple (Shentong Temple), they saw a spirit, whose appearance was very tall and majestic, standing on the lecture hall, leaning on the chiwen (a mythical animal ornament on roofs) and looking down at the crowd. The prince asked again, 'Is it the mountain god of Mount Dabai, following the king?' At that time, people called him the 'Three Hundred Year Old.' He never used a pillow when sleeping, his head was not bent, he stretched it out in front of the bed, and saliva often flowed from his mouth, sometimes as much as a斗 (dou, a unit of volume), not knowing the reason. There were many other strange events afterward, which were not widely recorded. At the beginning of Emperor Yang's reign, he greatly valued him, and his prestige surpassed that of princes and dukes. Those who saw him would kneel and pay respects. Monks and laypeople on the road respected him as if he were a god. He also went to famous mountains such as Mount Wutai to pay homage to sacred sites and invited hermits to assist in the imperial teachings. The Huiri Dojo had more than two thousand people, and all the necessities of life were provided by Fa'an. Emperor Yang also established the Bao Dojo in the Eastern Capital and specially invited Fa'an to develop his career there as well. Fa'an often recited the Avatamsaka Sutra, and over time, some said, 'The realm of Samantabhadra often appears before me.' He also entered the Jiulong Mountain, about a hundred miles, and carved and wrote the Avatamsaka Sutra in a stone chamber, which was then called the Avatamsaka Hall. In the eleventh year of the Daye era, he passed away without illness, at the age of ninety-eight. Emperor Yang ordered that the coffin be sent to Mount Dabai, where the tomb still exists today. Scholars and common people cherish his memory and erect statues to pray for blessings. The place where he carved the scriptures,
峰崖幽險。近智以守見不之。之者以路絕莫曉也。
釋解脫。俗姓邢。代郡五臺縣人也。七歲出家。志業弘遠。初從介山之右抱腹巖慧超禪師。詢求定舍。超特有知人之鑑。識其成器。告眾曰。解脫禪習沖明。非爾徒所及。勿同常輩令其執僧役也。脫未幾而啟悟凝深略盡涯極。年十八乃博訪群宗。疇咨碩德。新聞舊解。並升堂奧。具戒之後。復精練毗尼。俄反故居。於五臺西南之足佛光山。立佛光精舍。依之綜習。脫常誦法華。又每讀華嚴。曉夜無輟。后依華嚴。作佛光觀。屢往中臺東南華園北古大孚寺。求文殊師利。再三得見。初則禮已尋失。后則親承言誨。告脫云。汝今何須親禮於我。可自悔嘖。必悟解耳。脫敬承聖旨。因自求乃悟無生。兼須法喜。遂慨茲獨善。思懷廣濟。祈誠大覺。請證此心。乃感諸佛。見說偈曰。諸佛寂滅。甚深法廣劫修行。今乃得。若能開曉此法眼。一切諸佛皆隨喜。脫更問空中。寂滅之法。若為可說得教人耶。諸佛即隱但有聲告曰。方便智為燈。照見心境界。究竟真實法。一切無所見。又嘗本洲都督。請傳香戒。法化既畢。將事東歸。都督及僧徒。送至東城門首。日將嚑夕。脫恨不得燒香供養。蹙踖慚愧。忽聞城上有聲曰。合掌以為華。身為供養具。善心真實香。讚歎香菸布。諸
【現代漢語翻譯】 現代漢語譯本：峰巒疊嶂，地勢險峻。沒有智慧的人因為堅持己見而無法到達，而到達的人則因為道路阻絕而無法瞭解。
釋解脫（Shi Jietuo），俗姓邢，是代郡五臺縣人。他七歲出家，志向弘大而深遠。起初跟隨介山右側抱腹巖的慧超禪師學習，尋求禪定之所。慧超禪師特別有識人之明，看出他將來能成大器，告訴眾人說：『解脫禪習沖明，不是你們這些弟子所能達到的。不要把他當成普通人，讓他做僧人的雜役。』解脫不久就開悟，凝神入定，幾乎窮盡了禪定的境界。十八歲時，他廣泛拜訪各個宗派，諮詢有學問有德行的人，無論是新的還是舊的見解，都能登堂入室。受具足戒后，又精研毗尼。不久回到故鄉，在五臺山西南麓的佛光山，建立了佛光精舍，依靠佛光精舍進行綜合修習。解脫經常誦讀《法華經》，又經常讀誦《華嚴經》，從早到晚沒有停止過。後來依據《華嚴經》，修習佛光觀。多次前往中臺東南的華園北古大孚寺，祈求文殊師利（Manjushri，智慧的象徵）。多次得見文殊師利。起初是禮拜之後隨即消失，後來則親自得到文殊師利的教誨。文殊師利告訴解脫說：『你現在何必親自禮拜我呢？可以自己反省責備自己，必定能開悟理解。』解脫恭敬地接受文殊師利的指示，因此自己尋求，終於領悟了無生之理，並且獲得了法喜。於是感慨自己獨自修行，想要普度眾生，虔誠地祈求大覺者，請佛來印證他的心。於是感動了諸佛，諸佛顯現並說偈語說：『諸佛寂滅，甚深之法，經過漫長的時間修行，今天才得以證得。如果能夠開啟並明白這法眼，一切諸佛都會隨喜。』解脫又問空中：『寂滅之法，要怎樣才能說給人聽，教導別人呢？』諸佛隨即隱去，只有聲音傳來，說：『以方便智慧為燈，照見心的境界。究竟真實的法，一切都不可見。』又曾經本洲都督，請解脫傳授香戒。傳法教化完畢后，將要向東返回。都督和僧眾，送到東城門前。太陽將要落山。解脫遺憾沒有燒香供養，感到侷促慚愧。忽然聽到城上有聲音說：『合掌就當做鮮花，身體就是供養的器具。善良的心就是真實的香，讚歎的聲音就是香菸瀰漫。』
【English Translation】 English version: The peaks are precipitous and the terrain is dangerous. Those without wisdom cannot reach it due to clinging to their own views, and those who do reach it cannot understand it because the roads are impassable.
Shi Jietuo (釋解脫, meaning 'Liberation'), whose secular surname was Xing, was a native of Wutai County in Dai Prefecture. He left home at the age of seven, with grand and far-reaching aspirations. Initially, he followed the Chan Master Huichao of Baofuyan (抱腹巖, Embracing Belly Rock) on the right side of Jieshan Mountain, seeking a place for meditation. Chan Master Huichao had exceptional discernment and recognized his potential, telling the assembly, 'Jietuo's Chan practice is profound and clear, beyond the reach of you disciples. Do not treat him as an ordinary person and make him do menial tasks for the monks.' Before long, Jietuo attained enlightenment, his mind deeply concentrated, almost exhausting the realm of meditation. At the age of eighteen, he extensively visited various schools, consulting learned and virtuous individuals, mastering both new and old interpretations. After receiving the complete precepts, he further refined his understanding of the Vinaya. Soon after, he returned to his hometown and established Foguang Vihara (佛光精舍, Buddha Light Vihara) on Foguang Mountain (佛光山, Buddha Light Mountain) at the southwestern foot of Wutai Mountain, relying on it for comprehensive practice. Jietuo often recited the Lotus Sutra and frequently read the Avatamsaka Sutra, without ceasing day or night. Later, based on the Avatamsaka Sutra, he practiced the Buddha Light Contemplation. He repeatedly went to the ancient Dafu Temple (大孚寺, Great Faith Temple) north of Huayuan (華園, Flower Garden) in the southeast of Zhongtai Mountain, seeking Manjushri (文殊師利, the Bodhisattva of Wisdom). He saw Manjushri multiple times. Initially, he would bow and then Manjushri would disappear, but later he personally received Manjushri's teachings. Manjushri told Jietuo, 'Why do you need to bow to me in person now? You can reflect on and blame yourself, and you will surely attain enlightenment and understanding.' Jietuo respectfully accepted Manjushri's instructions, and therefore sought within himself, finally realizing the principle of non-birth and attaining the joy of Dharma. Thus, he lamented his solitary practice and desired to benefit all beings, sincerely praying to the Greatly Enlightened One to certify his mind. Thereupon, he moved the Buddhas, who manifested and spoke a verse, 'The Buddhas' Nirvana, the profound Dharma, after practicing for countless eons, is attained today. If one can open and understand this Dharma eye, all Buddhas will rejoice.' Jietuo then asked the air, 'The Dharma of Nirvana, how can it be spoken to people, to teach others?' The Buddhas then disappeared, with only a voice remaining, saying, 'Use expedient wisdom as a lamp, to illuminate the realm of the mind. The ultimate and true Dharma, everything is invisible.' Once, the governor of this province invited Jietuo to transmit the incense precepts. After the Dharma teaching was completed, he was about to return east. The governor and the monks escorted him to the east city gate. The sun was about to set. Jietuo regretted not being able to burn incense for offerings, feeling uneasy and ashamed. Suddenly, he heard a voice from above the city saying, 'Joining palms is considered flowers, the body is the instrument of offering. A kind heart is the true incense, the sound of praise is the spreading of incense smoke.'
佛聞此香。尋聲來相度。眾等勤精進。終不相疑誤。時脫獨聞此聲。彌加勇猛。自爾之後。證入逾深。高山景行。是焉欣屬。於是遠近輻湊。請益如流。咨承教誨日。盈三百。既而大樹爰集。有待成勞。乃策茲四眾。俱令一食。其房宇褊隘。露坐者多。遂使瓶缽繩床映滿山谷。脫恂恂善誘隨事指撝。務改其所滯。略無常準。故游門之伍。莫或𨶳其庭隩也。然足不出寺。垂五十年。學成禪業者。將餘八百。自外希風景。漱波瀾復過乎數倍矣。余每尋傳記。多見古人。雖衡岳慧思十信。顯其高位。臺山智者五品。標其盛烈。至於獎訓門人。使成其羽翼者。未有如斯之眾也。若非行位超絕。俯跡同凡。必是妙德加持。助其弘誘耳。又恒岳之西。清涼東南。俗名之大黑山。有清信女。先來盲目。常獨在山中坐禪。恒洲道俗。每六齋日。常赍香華珍味。來就供養文殊師利。于正食時。忽聞空曰。五臺佛光山內。文殊師利菩薩。在彼教化。汝可往彼。必得悟道。亦並同聞。莫不欣詠。則依空告。馳往佛光。其間險阻二百餘里。盲女抗手先登。初無引示。脫見之驚起即受深宗。據斯以言。脫或大聖之權跡耳。及將終命。知已諸德經宵款別。夜有大蟲。至脫恒所飲泉。悲號良久。到明日中時。如常剔落。禮拜僧眾。訖還本禪房。端然坐
【現代漢語翻譯】 現代漢語譯本 佛陀聞到這香氣，循著聲音前來觀察。你們大家勤奮精進，最終不要相互猜疑耽誤。當時脫（Shi Tuo，人名）獨自聽到這聲音，更加勇猛精進。從此以後，證入的境界更加深遠。他的德行如同高山，令人景仰，大家都欣然歸附。於是遠近的人們像車輻聚集一樣前來，請教的人像流水一樣。諮詢並接受教誨的日子，一年有三百天。不久，大樹下聚集了很多人，等待著完成任務。於是他安排這四眾弟子，一起用齋飯。因為房舍狹窄，露天而坐的人很多，於是瓶缽繩床擺滿了山谷。脫（Shi Tuo）耐心引導，隨著情況的變化而指導，致力於改變他們的執著，沒有固定的標準。所以遊學的人們，沒有誰能窺探到他的深奧之處。然而他足不出寺，將近五十年。學成禪業的人，將近八百人。從其他地方仰慕他的風範，前來學習的人，比這還要多好幾倍。我常常查閱傳記，大多看到古人，雖然衡岳慧思（Hengyue Huisi，人名）以十信位階，彰顯他的高位，臺山智者（Taishan Zhizhe，人名）以五品位階，標榜他的盛烈。至於獎掖訓導門人，使他們成為自己的羽翼的，沒有像脫（Shi Tuo）這樣眾多的。如果不是他的修行位階超絕，俯身與凡人相同，必定是妙德的加持，幫助他弘揚教化。還有恒岳（Hengyue，山名）的西邊，清涼山（Qingliangshan，山名）的東南邊，俗名稱為大黑山（Daheishan，山名）的地方，有一位清信女，先前是盲人，常常獨自在山中坐禪。恒洲（Hengzhou，地名）的道俗，每逢六齋日，常常帶著香花珍味，前來供養文殊師利（Manjushri，菩薩名）。在正午吃飯的時候，忽然聽到空中說：『五臺山（Wutaishan，山名）佛光山（Foguangshan，山名）內，文殊師利菩薩在那裡教化，你可以前往那裡，必定能夠悟道。』一同聽到的人，沒有不歡欣讚歎的。於是依照空中的指示，奔向佛光山。那裡的險阻有二百多里，盲女抬著手率先攀登，起初沒有人引導。脫（Shi Tuo）見到她，驚訝地起身，立即接受了她並傳授了深奧的宗義。根據這件事來說，脫（Shi Tuo）或許是大聖的權宜示現。等到他將要去世的時候，知己的眾位德行高尚的人，整夜與他告別。夜裡有一隻大蟲，來到脫（Shi Tuo）經常飲用的泉水邊，悲號了很久。到第二天中午的時候，他像往常一樣剃頭沐浴，禮拜僧眾，完畢后回到自己的禪房，端正地坐著。
【English Translation】 English version The Buddha, upon hearing this fragrance, followed the sound to observe. All of you should be diligent and strive forward, and ultimately not doubt each other and be delayed. At that time, Shi Tuo (name of a person) alone heard this sound, becoming even more courageous and diligent. From then on, his state of realization became even deeper. His virtue was like a high mountain, inspiring admiration, and everyone gladly submitted. Thus, people from near and far gathered like spokes on a wheel, and those seeking instruction were like a flowing stream. The days spent consulting and receiving teachings numbered three hundred a year. Soon, many people gathered under the big tree, waiting to complete their tasks. Therefore, he arranged for these four groups of disciples to take their meals together. Because the houses were narrow, many people sat in the open air, so the bowls, alms bowls, and rope beds filled the valleys. Shi Tuo patiently guided them, instructing them according to the changing circumstances, striving to change their attachments, without fixed standards. Therefore, none of the wandering scholars could fathom his profound depths. However, he did not leave the temple for nearly fifty years. Those who completed their Chan studies numbered nearly eight hundred. Those who admired his demeanor from other places and came to study were several times more than that. I often consult biographies and see many ancient people, although Hengyue Huisi (name of a person) displayed his high position with the Ten Faiths, and Taishan Zhizhe (name of a person) marked his great achievements with the Five Ranks. As for encouraging and training disciples, making them his wings, there were none as numerous as Shi Tuo. If it were not for his extraordinary level of practice, condescending to be like ordinary people, it must be the blessing of wonderful virtue, helping him to promote and guide. Also, to the west of Hengyue (name of a mountain), southeast of Qingliangshan (name of a mountain), in a place commonly known as Daheishan (name of a mountain), there was a faithful woman who was previously blind, and often sat in meditation alone in the mountains. The Daoists and laity of Hengzhou (name of a place) often brought incense, flowers, and precious delicacies to offer to Manjushri (name of a Bodhisattva) on the six fast days. At noon, they suddenly heard a voice in the air saying: 'Within Foguangshan (name of a mountain) in Wutaishan (name of a mountain), Manjushri Bodhisattva is teaching there, you can go there, and you will surely attain enlightenment.' Those who heard it together were all delighted and praised it. So, according to the instructions in the air, they rushed to Foguangshan. The dangers there were more than two hundred miles, and the blind woman raised her hand and climbed first, initially without anyone guiding her. Shi Tuo, seeing her, was surprised and got up immediately, accepting her and transmitting the profound teachings. Based on this, Shi Tuo may have been an expedient manifestation of a great sage. When he was about to pass away, his close virtuous friends bid him farewell all night. At night, a large insect came to the spring where Shi Tuo often drank, and wailed for a long time. By noon the next day, he shaved his head and bathed as usual, bowed to the monks, and then returned to his meditation room, sitting upright.
化。時年八十一。貞觀十六年也。道俗哀慟。若喪所天。即于寺內。鑿龕而處。龕面西向。開咫尺雙扉。至今觀之。儼如生也。脫未終。嘗謂親里曰。我沒後當有大人顯我名也。清涼之號于茲復興。及今上麟德元年九月。敕會昌寺沙門會頤果毅甄萬福。送衲袈裟。奉其遺陰。並向諸臺。供養聖蹟。自遐邇歸心之士。莫不永懷斯地。遠驗脫言信矣。
釋明曜。未詳姓氏。少出家與解脫禪師。頗同遊處。而師友事之。謙撝柔順。未嘗見喜慍之色。常讀法華。又披閱華嚴。手不釋卷。老而彌篤。形長七尺。言令抑揚。又依脫禪師。習佛光觀。嘗絕粒隨脫。往大孚寺。祈請文殊師利。到華園北。遇一大德容服異常。從王子燒身谷出。徐徐直進。至大孚寺東佛堂南。將欲東趣。曜欣躍戰懼。時步而前望。親承接足。盡其誠敬。未至數尺。而忽失之。悲慨良久。彌增勤厲。西京會昌寺沙門會頤。奉敕往五臺之日。親承頂禮。時年一百六歲。而神彩無墜焉。不知其所終也。
師子國長季沙門。釋迦彌多羅者。第三果人也。此土云能友。麟德之初。來儀震旦。高宗天皇。甚所尊重。請在蓬萊宮。與長年真人懷化大將軍。同處禁中。歲余供養。多羅請尋聖蹟。遍歷名山。乃求往代州清涼山。禮敬文殊師利。嘗至京師西太原寺
【現代漢語翻譯】 現代漢語譯本：圓寂。時年八十一歲，是貞觀十六年。僧人和俗人都非常悲痛，好像失去了依靠。就在寺廟內鑿了一個石龕安放遺體，石龕朝西，開了兩扇很小的門。至今觀看，還栩栩如生，就像活著一樣。解脫禪師生前曾經對親戚朋友說：『我死後，當有大人物來彰顯我的名聲。』清涼山的名號因此得以復興。到了現在的麟德元年九月，朝廷下令會昌寺的沙門會頤、果毅甄萬福，送去袈裟，祭奠他的遺體，並前往各個臺供養聖蹟。從遙遠各地歸心向佛的人士，沒有不永遠懷念這個地方的，遙遠地驗證了解脫禪師所說的話是真實的。
釋明曜，不清楚他的姓氏。年輕時出家，與解脫禪師交往密切，像對待老師和朋友一樣侍奉他。謙虛恭順，從未見過他喜怒形於色。經常誦讀《法華經》，也閱讀《華嚴經》，手不釋卷，年紀越大越是如此。身材高大，聲音洪亮。又跟隨解脫禪師，學習佛光觀。曾經不吃飯，跟隨解脫禪師前往大孚寺，祈請文殊師利菩薩。到達華園北面時，遇到一位大德，容貌服飾與衆不同，從王子燒身谷出來，慢慢地走過來，到大孚寺東面的佛堂南面，將要向東走去。明曜欣喜激動，小心翼翼地走上前去，想要親手接住他的腳。還沒有走到幾尺遠，那位大德忽然消失了。明曜悲傷感慨了很久，更加勤奮努力。西京會昌寺的沙門會頤，奉朝廷的命令前往五臺山的時候，親自頂禮膜拜明曜。當時明曜一百零六歲，但精神容貌沒有衰退。不知道他最終在哪裡去世。
師子國（今斯里蘭卡）的長季沙門，釋迦彌多羅（Śākyamitra，意為釋迦之友），是證得三果的阿羅漢。在漢地被稱為能友。麟德初年，來到中國。高宗天皇非常尊重他，請他在蓬萊宮，與長年真人、懷化大將軍一起住在宮中。供養了一年多。釋迦彌多羅請求尋找聖蹟，遊歷名山。於是請求前往代州的清涼山，禮敬文殊師利菩薩。曾經到京師的西太原寺。
【English Translation】 English version: He passed away at the age of eighty-one in the sixteenth year of the Zhenguan era. Monks and laypeople mourned deeply, as if they had lost their support. They carved a niche in the temple to place his remains, facing west with two small doors. Even now, looking at it, he seems as if he were still alive. Before his death, Chan Master Jietuo (解脫, Liberation) once said to his relatives and friends, 'After I die, there will be great figures who will reveal my name.' Thus, the name of Qingliang Mountain (清涼山, Clear and Cool Mountain) was revived. In the ninth month of the first year of the Linde era, the current emperor ordered the Shamen Huiyi (會頤) and Guoyi Zhen Wanfu (果毅甄萬福) of Huichang Temple (會昌寺) to send a kasaya (衲袈裟, patched robe) to commemorate his remains and to make offerings to the sacred sites on various platforms. Those who have turned their hearts to Buddhism from afar all cherish this place forever, verifying that Chan Master Jietuo's words were true.
Shimingyao (釋明曜), whose surname is unknown, became a monk at a young age and associated closely with Chan Master Jietuo (解脫, Liberation), serving him as a teacher and friend. He was humble and gentle, and never showed any signs of joy or anger. He often read the Lotus Sutra and also perused the Avatamsaka Sutra, never letting go of the scriptures. The older he got, the more diligent he became. He was tall and had a resonant voice. He also followed Chan Master Jietuo to practice the Buddha Light Contemplation. He once abstained from food and followed Jietuo to Dafu Temple (大孚寺) to pray to Manjushri Bodhisattva (文殊師利). When they arrived north of Huayuan (華園), they encountered a great virtuous person whose appearance and attire were extraordinary. He came out of the Prince's Body Burning Valley (王子燒身谷) and slowly walked straight to the south of the eastern Buddha hall of Dafu Temple, intending to go east. Mingyao was overjoyed and fearful, and carefully stepped forward, hoping to personally receive his feet. Before he could reach within a few feet, the virtuous person suddenly disappeared. Mingyao was saddened for a long time and became even more diligent. When Shamen Huiyi of Huichang Temple in Xijing (西京會昌寺) was ordered by the court to go to Mount Wutai (五臺山), he personally prostrated himself before Mingyao. At that time, Mingyao was one hundred and six years old, but his spirit and appearance had not declined. It is not known where he eventually passed away.
The Shamen Shākyamitra (釋迦彌多羅, Friend of Shakya) from the country of Simhala (師子國, Sri Lanka), was an Arhat who had attained the third fruit. In China, he was known as Nengyou (能友). In the early years of the Linde era, he came to China. Emperor Gaozong (高宗天皇) greatly respected him and invited him to Penglai Palace (蓬萊宮), where he lived with the Immortal Changnian (長年真人) and General Huaizhen (懷化大將軍). He was supported for more than a year. Shākyamitra requested to seek out sacred sites and travel to famous mountains. Therefore, he requested to go to Mount Qingliang (清涼山) in Daizhou (代州) to pay homage to Manjushri Bodhisattva. He once went to the Western Taiyuan Temple (西太原寺) in the capital.
。時屬諸僧。將轉讀華嚴妙典。乃命譯語問云。此是何經。答是華嚴。多羅肅然改容曰。不知此處亦有是經耶。合掌歡喜。讚歎久之而言曰。此大方廣功德難思。西國相傳。有人以水盥掌。將讀此經。水之所沾灑。及蟲蟻。因此捨命后得生天。何況受持讀誦。蓋不思之福也。
高義成。晉洲臨汾縣人也。家風信奉。鄉鄰推挹。以咸享四年二月。于洪洞縣賢劫寺。請華嚴經。於家內塔中。轉讀日正中時忽有奇光。如日照鏡中。華于壁上。久之方歇。次第二遍光。照佛堂周於四壁。由是遠近同觀。莫不嘆其感徴也。
文明元年。天竺梵僧三藏法師日照。在京師西太原寺翻經之。次云。至南天竺國。近占波城。有一僧伽藍。名毗瑟奴(人名也)于中有諸頭陀僧等。並小乘學。后忽有一大乘法師。持華嚴經一帙。來至其處。小乘諸師。既不相敬。彼大乘師。乃留帙而去。不知所適。諸小乘學者。情盡不信。遂持此經帙。投之井內。后數見井中。光輝煥赫。上衝于外。有同烈火。以物鉤漉。果得華嚴。雖久在水中。都不沾濕。小乘學等。便信此經是佛所說。猶將不及小乘。遂置在小乘經律之下。及至明旦。輒見在上。乃訶諸群小。誰復輒移。對云元無人動。乃還置下。明又如初。覆在其上。若此者數焉。小乘諸德。
【現代漢語翻譯】 現代漢語譯本：當時正值眾僧聚會，準備轉讀《華嚴妙典》。於是（多羅）就讓翻譯人員問道：『這是什麼經？』回答說是《華嚴經》。多羅肅然起敬，改變了神色，說：『沒想到這裡也有這部經啊！』合掌歡喜，讚歎了很久，然後說：『這部《大方廣佛華嚴經》的功德真是難以思議。西國相傳，有人用水洗手，準備讀這部經，水所沾灑到的地方，以及蟲蟻，因此捨棄生命后得以昇天。更何況是受持讀誦此經呢，那更是不可思議的福報啊！』 高義成，是晉州臨汾縣人。家風淳樸，信仰虔誠，受到鄉鄰的推崇和敬重。在咸亨四年二月，于洪洞縣賢劫寺，請來了《華嚴經》，在家中的塔中轉讀。正午時分，忽然出現奇異的光芒，如同太陽照在鏡子里，光華映在墻壁上，很久才消散。過了一會兒，第二次出現光芒，照亮了佛堂的四周墻壁。因此，遠近的人都來觀看，無不驚歎其感應的徵兆。 文明元年，天竺梵僧三藏法師日照，在京師西太原寺翻譯佛經。他說，在南天竺國，靠近占波城的地方，有一座僧伽藍（寺院），名叫毗瑟奴（人名）。寺中有很多頭陀僧（苦行僧）等，都學習小乘佛法。後來忽然有一位大乘法師，帶著一部《華嚴經》來到這裡。小乘的僧人們，既不尊敬他，那位大乘法師就留下經書離開了，不知去了哪裡。小乘的學者們，心裡完全不相信這部經，於是就把這部經書扔到了井裡。後來多次看到井中，光輝燦爛，向上衝出，如同猛烈的火焰。用東西鉤取，結果得到了《華嚴經》，雖然在水中很久，卻一點都沒有被浸濕。小乘的學者們，這才相信這部經是佛所說的，但仍然認為不如小乘，於是就把它放在小乘經律的下面。等到第二天早上，卻又看到它在上面。於是責問眾人，是誰又移動了它。回答說原本沒有人動過。於是又把它放回下面，第二天早上，又像先前一樣，出現在上面。像這樣發生了好幾次。小乘的僧人們，
【English Translation】 English version: At that time, the monks were gathered, preparing to recite the 'Wonderful Sutra of Avatamsaka'. Thereupon, Tara instructed the translator to ask, 'What is this sutra?' The reply was, 'It is the Avatamsaka Sutra.' Tara solemnly changed his expression and said, 'I didn't know that this sutra also existed here!' He joined his palms in joy, praised it for a long time, and then said, 'The merits of this 'Great Vaipulya Buddhavatamsaka Sutra' are truly inconceivable. It is said in the Western Lands that someone who washes their hands with water in preparation to read this sutra, the water that is sprinkled, and even the insects and ants that are touched by it, will be reborn in heaven after their lives end. How much more so for those who uphold, recite, and study this sutra, what an inconceivable blessing that would be!' Gao Yicheng was a native of Linfen County, Jinzhou. His family had a pure and devout faith, and he was respected by his neighbors. In the second month of the fourth year of Xianheng, at the Xianjie Temple in Hongdong County, he invited the Avatamsaka Sutra and recited it in the pagoda at his home. At noon, suddenly there was a strange light, like the sun shining in a mirror, and the light shone on the wall, and it took a long time to dissipate. After a while, the light appeared a second time, illuminating the walls around the Buddha hall. Therefore, people from far and near came to watch, and all marveled at the signs of its response. In the first year of Wenming, the Indian monk Tripitaka Master Rizhao, was translating scriptures at the Xitaiyuan Temple in the capital. He said that in South India, near the city of Champa, there was a Sangharama (monastery) named Vishnu (a person's name). There were many ascetic monks (dhuta) and others who studied the Hinayana (Small Vehicle) teachings. Later, a Mahayana (Great Vehicle) Dharma Master came with a volume of the Avatamsaka Sutra. The Hinayana monks did not respect him, so the Mahayana Master left the scripture and departed, no one knew where he went. The Hinayana scholars completely disbelieved this sutra, so they threw the scripture into a well. Later, they repeatedly saw a brilliant light shining from the well, rising upwards like fierce flames. They used something to hook it out and obtained the Avatamsaka Sutra. Although it had been in the water for a long time, it was not wet at all. The Hinayana scholars then believed that this sutra was spoken by the Buddha, but they still thought it was inferior to the Hinayana, so they placed it below the Hinayana scriptures and precepts. But the next morning, they saw it on top again. So they questioned everyone, who had moved it again. The reply was that no one had moved it. So they put it back down, but the next morning, it appeared on top again, just like before. This happened several times. The Hinayana monks,
咸大驚嗟。方知此經過於己學。以身投于地。宛轉號泣。懺謝迴心。專共授持。華嚴一經。盛於此國。諸小乘輩舉宗歸敬。同深信焉。
釋弘寶。不知其氏族。居淄州鄒平縣蔡丘之南。十八出家。住弘真寺小小患癭。后時轉劇。救療莫愈。遂大如斗。於是首不能俯。視唯天外。驟雨飄風。流入鼻口。飲食滲漱。非意艱辛。豈直親鄰輕鄙。亦乃自懷悲毒。年三十五。忽遇一僧。教讀華嚴。除其宿障。寶乃精心懇志。曉夜披尋。懺洗六時。方祈百遍。至四十餘遍。夜夢。有人手執利刀割癭將去。覺后數日癭上生瘡。瘡作膿頭。大如棗許。以手微按。出膿數合。日日如之。向經三月。自爾瘡癭漸消。卒就平服。則咸享二年之首也。寶及門人弘軌法律等。悅浮生之再造。感聖力之冥通。悲慶交襟。罄舍衣缽。敬寫此經一部。轉讀受持。日不暇給。數歲之間。方終本願。於是遠近願心。共弘茲典也。
華嚴經傳記卷第四
文永十二年(乙亥)正月中旬之候。為聽聞五教章三十講。暫棲息梅尾高山寺之處。自彼寺住侶惠日房辨清之手。借得華嚴傳五卷。點本之間。喜悅銘肝之餘。下向南都之後。誂能書之輩令書寫。此傳之內。當卷者。表誂當寺下野公瞻惠令書寫之。假名並姓誂同宿大夫之慶實令付之。里書者。
【現代漢語翻譯】 現代漢語譯本：眾人對此深感震驚和嘆息，這才明白自己所學不及此經的精深。於是，他（指之前的小乘僧人）以身投地，翻滾號哭，懺悔之前的錯誤，決心回心轉意，專心共同研習和受持《華嚴經》。《華嚴經》因此在該國盛行起來，那些小乘僧侶們也紛紛歸順敬仰，一同深信不疑。
釋弘寶（Shi Hongbao），不知他的氏族。居住在淄州鄒平縣蔡丘之南。十八歲出家，住在弘真寺。他患有輕微的癭（ying，甲狀腺腫大），後來病情加重，無法醫治，腫大如斗。因此，他無法低頭，只能仰視天空。遇到暴雨狂風，雨水會流入他的鼻口，飲食和漱口都非常困難。不僅親戚鄰居輕視他，他也自己感到悲傷痛苦。三十五歲時，他偶然遇到一位僧人，教他讀誦《華嚴經》，以消除他前世的業障。弘寶於是專心致志，日夜研讀，每天六時懺悔洗滌罪業，祈求百遍。到四十多遍時，夜裡夢見有人手持利刀割去他的癭。醒來后幾天，癭上生瘡，瘡口化膿，大如棗子。用手輕輕按壓，能擠出好幾合的膿。每天都這樣。經過三個月，瘡和癭漸漸消退，最終痊癒。那是咸享二年年初。弘寶和他的門人弘軌、法律等，喜悅于重獲新生，感激佛法的神奇力量，悲喜交加，傾盡所有衣物和缽盂，恭敬地抄寫了一部《華嚴經》，轉讀受持，日夜不停。幾年之後，才完成了最初的願望。於是，遠近的信徒們都發愿，共同弘揚這部經典。
《華嚴經傳記》卷第四
文永十二年（乙亥）正月中旬之際，爲了聽聞五教章三十講，暫時居住在梅尾高山寺。從該寺的住侶惠日房辨清手中，借得《華嚴傳》五卷。在校點版本時，喜悅之情銘記於心。返回南都之後，委託擅長書法的人抄寫。此傳中，當卷的部分，委託當寺的下野公瞻惠抄寫。假名和姓氏，委託同宿的大夫慶實書寫。里書者（指背面書寫者）。
【English Translation】 English version: Everyone was greatly shocked and sighed, realizing that their own learning was far inferior to the profundity of this scripture. Thereupon, he (referring to the former Hinayana monk) prostrated himself on the ground, rolling and weeping, repenting of his previous errors, and resolving to wholeheartedly study and uphold the Avatamsaka Sutra (Huayan Jing, Flower Garland Sutra). As a result, the Avatamsaka Sutra flourished in that country, and those Hinayana monks all submitted in reverence, deeply believing in it together.
釋弘寶 (Shi Hongbao), his clan unknown, lived south of Caiqiu in Zouping County, Zizhou. He became a monk at the age of eighteen, residing in Hongzhen Temple. He suffered from a minor goiter (ying, thyroid enlargement), which later worsened and became incurable, swelling to the size of a dou (斗, a unit of volume). Consequently, he could not lower his head and could only look up at the sky. During heavy rain and wind, rainwater would flow into his nose and mouth, making eating and rinsing his mouth extremely difficult. Not only did relatives and neighbors despise him, but he himself felt sorrow and pain. At the age of thirty-five, he happened to meet a monk who taught him to recite the Avatamsaka Sutra to eliminate his past karmic obstacles. Hongbao then devoted himself wholeheartedly, studying it day and night, repenting and cleansing his sins six times a day, and praying a hundred times. After more than forty recitations, he dreamed one night that someone was holding a sharp knife to cut off his goiter. Several days after waking up, a sore appeared on the goiter, and the sore festered, as large as a jujube. When pressed lightly with his hand, several he (合, a unit of volume) of pus would come out. This happened every day. After three months, the sore and goiter gradually subsided and eventually healed completely. That was at the beginning of the second year of Xianheng. Hongbao and his disciples Honggui, the Vinaya Master, etc., rejoiced at being reborn, grateful for the miraculous power of the Dharma, filled with both sorrow and joy, and gave away all their clothing and alms bowls, respectfully copying a Avatamsaka Sutra, reciting and upholding it day and night. After several years, they finally fulfilled their initial vow. Therefore, believers near and far vowed to jointly promote this scripture.
Avatamsaka Sutra Chronicle, Volume Four
In the middle of the first month of the twelfth year of Bun'ei (Eto-Hai), while temporarily residing at Mt. Meo Kosanji to listen to the 30 lectures on the Five Teachings Chapter, I borrowed five volumes of the Avatamsaka Sutra Chronicle from the resident monk E'nichi-bo Benkyo of that temple. While collating the text, joy was engraved in my heart. After returning to Nanto, I commissioned skilled calligraphers to copy it. Within this chronicle, the part of this volume was commissioned to Shimono no Kimi Tomie of this temple to copy. The kana and surname were commissioned to the fellow lodger, Daibu no Kiyo-zane, to write. The one who wrote the back (referring to the one who wrote on the back side).
主同年四月二十五日(酉時)于東大寺尊勝院新學問所手自書寫之畢。及老耄之間雖眼腫手振。猶勵拾螢之勤。懇記飛鳥之路耳。此假名姓里書者。土御門大納言入道(顯定卿)之所記錄也。即以彼禪門自筆之點本寫之。可為無雙之證本也。
建治元年(乙亥)六月四日(午時)于同院家新彌勒堂。合寫本等奉讀之畢。前權僧正宗性。聽眾。良曉得業。慶實法師。談義之後。即于當院家新學問所。為后覽記之。右筆華嚴宗末葉行道僧宗性。年齡七十四。夏臘六十二抑此料紙者。去文永三年之歷暮秋九月之候。后嵯峨天皇所降賜也。不慮之朝恩。面目頓余身之間。漸漸取出之。以寫如此之要書寫。 大正藏第 51 冊 No. 2073 華嚴經傳記
華嚴經傳記卷第五
京兆崇福寺僧沙門法藏集書寫第九雜述第十
書寫第九魏安豐王延明中山王凞釋德圓釋法誠釋修德唐朝散大夫孫思邈居士康阿祿山
魏安豐王延明中山王熙。並以宗室。博古學文。俱立道場。齋講相續。以香汁和墨。寫華嚴經一百部。素書金字華嚴一部。皆五香廚。四寶函盛。靜夜良辰。清齋行道。每放五色神光。照耀臺宇。眾皆共觀。倍更發心。
釋德圓。不知氏族。天水人也。少出家。常以華嚴為業。讀
誦禪思。用為恒準。周遊講肆。妙該宗極。欽惟奧典。希展殷誠。遂修一凈園。樹諸谷楮。並種香草雜華。洗濯入園。溉灌香水。楮生三載。馥氣𣱦氳。別造凈屋。香泥壁地。潔檀凈器浴具新衣。匠人齊戒。易服入出。必盥𠻳薰香。剝楮取皮。浸以沉水。護凈造紙。畢歲方成。別筑凈基。更造新室。乃至材梁椽瓦。並濯以香湯。每事嚴潔。堂中安施文柏牙座。周布香華。上懸繒寶蓋。垂諸鈴珮。雜以流蘇白檀紫沈。以為經案。並充筆管。經生日受齋戒。香湯三浴。華冠凈服。狀類天人。將入經室。必夾路焚香。梵唄先引。圓亦形服嚴凈。執爐恭導。散華供養。方乃書寫。圓跪運想。住目傾心。才寫數行。每字皆放光明。照於一院。舉眾同見。莫不悲感。久之方歇。復感神人執戟現形警衛。圓與書生同見。餘人則不睹焉。又有青衣梵童子。無何而至。手執天華。忽申供養。前後靈感。雜沓相仍。迄經二歲。書寫方畢。盛以香函。置諸寶帳。安彼凈堂。每申頂謁。后因轉讀。函發異光。至於潔敬。事絕今古。若茲徴瑞蓋亦罕儔。此經遽相付授。至今五師。後人入凈轉讀。時有靈應。今在西大原寺僧賢首處。守護供養焉。
釋法誠。俗姓焚氏。雍州萬年縣人。幼出家。每以誦華嚴為業。因遇慧超禪師。隱居藍谷。高山
【現代漢語翻譯】 現代漢語譯本： 誦禪思（誦讀禪定之思）。用作恒常的標準。周遊各處講經場所。精妙地通達宗門的極詣。敬佩奧妙的經典。希望表達深切的誠意。於是修繕一處清凈園林。種植各種穀物和楮樹（構樹，用於造紙）。並且種植香草和各色花卉。沐浴後進入園中。用香水澆灌。楮樹生長三年。馥郁的香氣瀰漫。另外建造清凈的房屋。用香泥塗抹墻壁和地面。用潔凈的檀香木器具和全新的浴具衣物。工匠們齋戒。更換衣服后出入。必定洗手漱口並焚香。剝取楮樹的樹皮。用沉香水浸泡。精心保護，製造紙張。耗費一年的時間才完成。另外筑造清凈的地基。重新建造新的房屋。乃至木材、房梁、椽子、瓦片。都用香湯洗滌。每件事都極其嚴謹潔凈。大堂中安置用文柏木製作的牙座。周圍佈置香花。上方懸掛絲綢寶蓋。垂掛各種鈴鐺和玉珮。雜以流蘇、白檀、紫沉香。用作經案。並充當筆管。寫經之日接受齋戒。用香湯沐浴三次。戴著華麗的頭冠，穿著潔凈的衣服。樣子如同天人。將要進入經室時。必定在道路兩旁焚香。用梵唄引導。圓也穿著莊嚴潔凈的衣服。拿著香爐恭敬地引導。散花供養。然後才開始書寫。圓跪著，集中精神。目光專注，全心投入。才寫幾行字。每個字都放出光明。照亮整個院子。所有人都看見。無不悲傷感動。很久才停止。又感應到神人拿著戟現身警衛。圓和書生都看見了。其他人則看不見。又有穿著青衣的梵童子。不知從哪裡來。手裡拿著天上的花。忽然前來供養。前後的靈異感應。接連不斷。歷經兩年。書寫才完成。盛放在香木盒中。放置在寶帳里。安放在那清凈的堂中。每次都虔誠地頂禮膜拜。後來因為轉讀經典。香木盒發出奇異的光芒。至於潔凈和恭敬。是古今都沒有的。像這樣的祥瑞徵兆也很少有。這部經就這樣相傳。至今已經五代。後人進入凈室轉讀。時常有靈驗。現在在西大原寺僧人賢首處。守護供養著。
釋法誠（Shifa Cheng）。俗姓焚氏。雍州萬年縣人。幼年出家。經常以誦讀《華嚴經》（Avatamsaka Sutra）為業。因此遇到了慧超禪師（Huichao Chanshi）。隱居在藍谷。高山
【English Translation】 English version: He recited and contemplated on Chan (Zen) meditation, using it as a constant standard. He traveled extensively to various lecture halls, profoundly understanding the ultimate principles of the sect. Admiring the profound and subtle scriptures, he wished to express his deep sincerity. Therefore, he renovated a pure garden, planting various grains and paper mulberry trees (Broussonetia papyrifera, used for papermaking). He also planted fragrant herbs and various flowers. After bathing, he entered the garden, irrigating it with fragrant water. The paper mulberry trees grew for three years, and a rich fragrance permeated the air. He separately built pure houses, plastering the walls and floors with fragrant mud. He used clean sandalwood utensils and brand-new bathing equipment and clothing. The craftsmen observed precepts and changed their clothes before entering and leaving. They always washed their hands and mouths and burned incense. They peeled the bark of the paper mulberry trees, soaking it in agarwood water. They carefully protected it and made paper, which took a year to complete. He also built a pure foundation and constructed new rooms. Even the timber, beams, rafters, and tiles were washed with fragrant soup. Everything was extremely strict and clean. In the hall, he placed a tooth-shaped seat made of cypress wood, surrounded by fragrant flowers. Above, he hung a silk canopy, with various bells and jade pendants hanging down, mixed with tassels, white sandalwood, and purple agarwood. These served as a scripture table and were used as penholders. On the day of writing the scripture, he observed precepts, bathed three times in fragrant soup, and wore a flowered crown and clean clothes, resembling a celestial being. When entering the scripture room, incense was burned on both sides of the road. Buddhist chants led the way. Yuan, also dressed in solemn and clean clothes, respectfully led the way with a censer, scattering flowers as offerings. Only then did he begin to write. Yuan knelt, concentrating his mind. His eyes focused, and he devoted himself wholeheartedly. After writing only a few lines, each character emitted light, illuminating the entire courtyard. Everyone saw it, and they were all saddened and moved. It took a long time for it to stop. He also sensed a divine being holding a halberd appearing to guard him. Yuan and the scholar both saw it, but others did not. There was also a blue-clad Brahma boy, who came from nowhere, holding celestial flowers in his hands. Suddenly, he came to make offerings. The spiritual responses before and after occurred one after another. After two years, the writing was completed. It was placed in a fragrant wooden box and placed in a treasure tent, which was placed in that pure hall. Each time, he sincerely prostrated and worshiped. Later, because of reciting the scriptures, the fragrant wooden box emitted strange light. As for cleanliness and reverence, there was nothing like it in ancient and modern times. Such auspicious signs are also rare. This scripture was passed down in this way. It has been five generations now. Later generations entered the pure room to recite, and there were often spiritual responses. It is now at the Xidayuan Temple with the monk Xianshou, who protects and makes offerings to it.
釋法誠 (Shifa Cheng). His secular surname was Fen. He was from Wannian County, Yongzhou. He became a monk at a young age. He often made reciting the Avatamsaka Sutra (Huayan Jing) his practice. Therefore, he met the Chan master Huichao, who lived in seclusion in Langu. High mountain
仰止。竊有庶幾。遂屏囂煩。披誠請益。後於寺南嶺。造華嚴堂。添潔中外。方就抄寫。其堂瓦及泥。並用香水。皆誠自𨀧踏。莊嚴既畢。乃潔凈圖畫七處八會之像。又訪召當時工書之人。弘文館學士張靜。每事清凈。敬寫此經。誠亦親執香爐。專精供養。乃至一點一書。住目傾心。然施慧殷重。雨紙。酬錢五百。便感瑞鳥。形色非常。銜華入堂。徘徊旋繞。下至經案。覆上香爐。其經當寫未終。後方更續。更續之日。鳥又飛來。復造寶帳香函。瑩飾周修。自爾精心轉讀者。多蒙感祐矣。
唐定州中山禪師釋修德者。不知氏族。苦節成性。守道山林。依華嚴經及起信論。安心結業。攝念修禪。于永徽四年。蹄誠方廣。因發大心。至精抄寫。故別於凈院。植楮樹凡歷三年。兼之華藥。灌以香水。潔凈造紙。復別筑凈臺。于上起屋。召善書人媯州王恭。別院齋戒洗。浴凈衣。焚香布華。懸諸幡蓋。禮經懺悔。方升座焉。下筆含香。舉筆吐氣。每日恒然精勤無怠。禪師躬自入凈。運想燒香。筆翰之間。並專心目。因修若是。迄於終始。每寫一卷。施縑十匹。迄成一部。總施六百餘段。恭因發心。並皆不受。勞誠竭慮。筋力都盡。寫經才畢。俄從永化。德以經成。設齋慶集。大眾同請。希心禮見。禪師于眾前。燒香散華
【現代漢語翻譯】 現代漢語譯本：我一直仰慕佛法，希望能有所成就。於是摒棄喧囂煩惱，以誠懇之心請教佛法。後來在寺廟南邊的山嶺上，建造了華嚴堂，內外都打掃得乾乾淨淨。開始抄寫佛經時，華嚴堂的瓦片和泥土，都用香水浸泡過，這些都是我親自踩踏製作的。莊嚴佈置完畢后，就用潔凈的顏料繪製了七處八會（佛陀在七個地點舉行的八次法會）的佛像。我又尋訪召集了當時擅長書法的人，即弘文館學士張靜。他每件事都做得清凈莊嚴，恭敬地抄寫這部經書。我也親自手持香爐，專心致志地供養。甚至對每一個點、每一筆，都全神貫注。然後，我以殷重之心佈施智慧，每寫一張紙，就酬謝五百文錢。因此，感應到瑞鳥的出現，它的形狀和顏色都非常奇特。瑞鳥銜著花朵飛入華嚴堂，盤旋飛舞，先是落到經案上，然後又飛到香爐上。這部經書當時還沒有抄寫完畢，後來才繼續抄寫完成。在繼續抄寫的日子裡，瑞鳥又飛來了。我又製作了精美的寶帳和香函，精心裝飾。自此以後，凡是專心致志地轉讀這部經書的人，大多都蒙受了佛法的感應和庇佑。
唐朝定州中山禪師釋修德（Shi Xiude）（唐朝的禪師）不知他的氏族，以艱苦的修行作為他的本性。他守護著山林，依據《華嚴經》（Huayan Sutra）和《起信論》（Awakening of Faith）來安定身心，結束業障，收攝念頭，修習禪定。在永徽四年，他以真誠之心弘揚佛法，因此發下大愿，極其精細地抄寫經書。所以，他特意在凈院種植楮樹，經歷了三年時間。他還摻入華藥，用香水澆灌，潔凈地製造紙張。他又另外建造了凈臺，在凈臺上建造房屋，召集了擅長書法的媯州王恭（Wang Gong）。王恭在別院齋戒沐浴，穿上乾淨的衣服，焚香、鋪設鮮花，懸掛幡蓋，禮拜經書，懺悔罪業，然後才登上座位。他下筆時口中含著香，舉筆時吐氣，每天都這樣精勤不懈。禪師親自進入凈室，運想燒香。在筆墨之間，都專心致志。因為這樣修行，直到最終完成。每抄寫一卷經書，就佈施縑帛十匹。直到完成一部經書，總共佈施了六百多段縑帛。王恭因此發心，全部都沒有接受。他勞心竭力，筋疲力盡。經書剛剛抄寫完畢，他就去世了。修德禪師因為經書的完成，設定齋飯，慶賀聚集。大眾一同請求，希望能禮拜瞻仰。禪師在眾人面前，燒香散花。
【English Translation】 English version: I have always admired the Buddha Dharma, hoping to achieve something. Therefore, I abandoned the noisy煩擾 and sincerely sought guidance from the Dharma. Later, on the southern ridge of the temple, I built the Huayan Hall (Hall of the Avatamsaka Sutra), cleaning both the inside and outside thoroughly. When I started copying the scriptures, the tiles and mud of the Huayan Hall were soaked in fragrant water, which I personally stepped on and made. After the solemn arrangement was completed, I used clean pigments to paint the images of the Seven Locations and Eight Assemblies (the eight Dharma assemblies held by the Buddha in seven locations). I also sought out and gathered calligraphers of the time, namely Zhang Jing (Zhang Jing), a scholar of the Hongwen Pavilion. He did everything cleanly and solemnly, respectfully copying this scripture. I also personally held the incense burner, dedicating myself to offering. Even for every dot and every stroke, I concentrated my mind and heart. Then, I generously gave wisdom, rewarding five hundred coins for each sheet of paper written. Therefore, I sensed the appearance of an auspicious bird, whose shape and color were very peculiar. The auspicious bird, holding flowers in its beak, flew into the Huayan Hall, circling and dancing, first landing on the scripture table, and then flying to the incense burner. This scripture was not finished at that time, and was later continued and completed. On the days of continuing the copying, the bird flew again. I also made exquisite treasure tents and incense boxes, carefully decorated. Since then, those who have wholeheartedly read and recited this scripture have mostly received the blessings and protection of the Dharma.
Shi Xiude (Shi Xiude), a Chan master of Zhongshan in Dingzhou (Dingzhou) of the Tang Dynasty, did not know his clan, and took arduous practice as his nature. He guarded the mountains and forests, relying on the Huayan Sutra (Avatamsaka Sutra) and the Awakening of Faith to settle his mind, end karmic obstacles, gather his thoughts, and practice meditation. In the fourth year of Yonghui, he promoted the Dharma with sincerity, so he made a great vow to copy the scriptures with utmost care. Therefore, he specially planted paper mulberry trees in the Pure Courtyard, which took three years. He also mixed in medicinal herbs and watered them with fragrant water, cleanly making paper. He also built a separate Pure Platform, built a house on the Pure Platform, and summoned Wang Gong (Wang Gong) of Guizhou, who was good at calligraphy. Wang Gong fasted and bathed in a separate courtyard, put on clean clothes, burned incense, laid out flowers, hung banners, worshiped the scriptures, repented of his sins, and then ascended to the seat. He held incense in his mouth when writing, exhaled when lifting the pen, and was diligent and tireless every day. The Chan master personally entered the clean room, visualized burning incense. Between the brush and ink, he concentrated his mind and eyes. Because of this practice, until the end. For each volume of scripture copied, he donated ten bolts of silk. Until the completion of a scripture, a total of more than six hundred sections of silk were donated. Wang Gong therefore made a vow and did not accept any of them. He worked hard and exhausted his energy. As soon as the scriptures were copied, he passed away. Chan Master Xiude set up a vegetarian meal and celebrated the gathering because of the completion of the scriptures. The public requested together, hoping to worship and pay respects. The Chan master burned incense and scattered flowers in front of the crowd.
。發發弘誓願。才開經藏。放大光明。周七十餘里。照定州城。城中士女。並皆同見。中山齋眾。既睹希奇。得未曾有。投身宛轉。悲嗥懺悔。禪師又勒石。寫涅槃法華經各一部。初移入龕之際。石涅槃法華。並放光明。滿十餘里。舉眾咸睹。感悟無涯。
處士孫思邈。雍州永安人也。神彩高遠。儀貌魁梧。身長七尺。眉目疏朗。然學該內外。尤閑醫藥。陰陽術數星曆卜筮。無不該通。善養性好服食。嘗服流珠丹及雲母紛。肌膚光潤。齒髮不虧。耆老相傳云。百餘歲視其形狀。如年七八十許。義寧元年高祖。起義并州時。邈在境內。高祖知其宏達。以禮待之。命為軍頭。任之四品。固辭不受。后歷游諸處。不恒所居。隨時利物。專以醫方。為事有來請問。無不拯療。常勸道俗諸人。寫華嚴經七百五十餘部。上元儀鳳之年。居長安萬年二縣之境。嘗與人談話。說齊魏人物及洛陽故都。城中朝士。並寺宇眾僧。宛然目擊。及將更問。便即不言。嘗撰古今名醫妙術。號曰孫氏千金方。凡六十卷。備窮時用。進上高祖。高祖賞以束帛。將授榮班。苦辭不受。時召入內。旬月不出待詔禁中。甚見優竉。帝嘗縱容顧問。修何功德。為最佳耶。邈對曰。天皇何不讀華嚴經。帝問何故。邈曰。天皇大人。須讀大典。譬如寶器涵蓋
【現代漢語翻譯】 現代漢語譯本。發起廣大的誓願，才開啟經藏，放出巨大的光明，照亮周圍七十多里，照亮定州城。城中的士人和女子，都一同看見了。中山的齋戒大眾，既然看到了這稀奇的景象，得到了前所未有的體驗，都投身在地，悲傷地哭號懺悔。禪師又在石碑上，書寫了《涅槃經》、《法華經》各一部。當初移入石龕的時候，石碑上的《涅槃經》、《法華經》，都放出光明，照亮周圍十多里，所有人都看見了，感動醒悟，沒有窮盡。
處士孫思邈（Sun Simiao），雍州永安人。精神氣度高遠，容貌魁梧，身高七尺，眉目疏朗。然而學問精通內外，尤其精通醫藥。陰陽術數、星曆卜筮，沒有不精通的。擅長養生，喜歡服用藥物，曾經服用流珠丹和雲母粉，肌膚光潤，牙齒頭髮沒有虧損。年老的人相傳，說他一百多歲的時候，看他的形狀，好像七八十歲的樣子。義寧元年，高祖（Gaozu）在并州起義的時候，孫思邈在境內。高祖知道他宏大通達，以禮相待，任命他為軍頭，授予四品官職，孫思邈堅決推辭不接受。後來遊歷各處，沒有固定的住所，隨時隨地利益眾生，專門以醫方為事業，有人來請教，沒有不救治的。常常勸導道士、俗人等，書寫《華嚴經》七百五十多部。上元儀鳳年間，居住在長安（Chang'an）、萬年（Wannian）二縣的境內。曾經與人談話，說起齊（Qi）、魏（Wei）的人物以及洛陽（Luoyang）的故都，城中的朝士，以及寺廟中的僧人，宛如親眼所見。等到將要進一步詢問，他就閉口不言。曾經撰寫古今名醫的妙術，名為《孫氏千金方》，共六十卷，詳細地闡述了當時的用藥方法，進獻給高祖。高祖賞賜他束帛，將要授予他榮班，他苦苦推辭不接受。當時召入宮內，十多天沒有出來，在禁中等待詔令，非常受寵。皇帝曾經隨意地詢問他，修什麼功德，是最好的呢？孫思邈回答說：『天皇（Tianhuang）為什麼不讀《華嚴經》（Huayan Jing）呢？』皇帝問為什麼。孫思邈說：『天皇大人，需要讀大典，譬如寶器需要涵蓋。』
【English Translation】 English version. He made vast vows, then opened the scripture repository, emitting great light, shining over seventy 'li' (Chinese unit of distance, approximately 500 meters) around, illuminating Dingzhou City. The scholars and women in the city all saw it together. The fasting assembly of Zhongshan, having witnessed this rare phenomenon and experienced something unprecedented, threw themselves to the ground, weeping and repenting. The Chan master also inscribed the 'Nirvana Sutra' (Nirvana Sutra) and the 'Lotus Sutra' (Lotus Sutra) each on a stone tablet. When they were first moved into the stone shrine, both the stone 'Nirvana Sutra' and 'Lotus Sutra' emitted light, illuminating over ten 'li' around, witnessed by all, causing boundless inspiration and awakening.
The recluse Sun Simiao (Sun Simiao), was a native of Yong'an in Yongzhou. He possessed a lofty spirit and imposing appearance, standing seven 'chi' (Chinese unit of length, approximately 1/3 meter) tall with sparse and clear eyebrows and eyes. He was learned in both internal and external matters, especially skilled in medicine. He was proficient in Yin-Yang arts, numerology, astrology, divination, and nothing was beyond his grasp. He excelled in nourishing life and favored taking elixirs, having taken 'liuzhu dan' (flowing pearl elixir) and mica powder, his skin was radiant, and his teeth and hair were not deficient. Elders passed down the story that when he was over a hundred years old, he looked like he was only seventy or eighty years old. In the first year of Yining, when Gaozu (Gaozu) raised the rebellion in Bingzhou, Sun Simiao was within the territory. Gaozu, knowing his greatness and understanding, treated him with courtesy, appointing him as a military leader and granting him a fourth-rank official position, which Sun Simiao firmly declined. Later, he traveled to various places, without a fixed residence, benefiting beings at all times and places, focusing solely on medical prescriptions as his career. When people came to ask for help, he would always provide treatment. He often encouraged Daoists, laypeople, and others to transcribe over seven hundred and fifty copies of the 'Avatamsaka Sutra' (Avatamsaka Sutra). During the years of Shangyuan Yifeng, he resided within the boundaries of Chang'an (Chang'an) and Wannian (Wannian) counties. He once spoke with people, recounting the figures of Qi (Qi) and Wei (Wei), as well as the old capital of Luoyang (Luoyang), the court officials in the city, and the monks in the temples, as if he had witnessed them firsthand. When they were about to inquire further, he would immediately stop speaking. He once compiled the wonderful techniques of famous doctors from ancient and modern times, calling it 'Sun's Thousand Gold Prescriptions' (Sun's Thousand Gold Prescriptions), totaling sixty volumes, detailing the medicinal methods of the time, and presented it to Gaozu. Gaozu rewarded him with bundles of silk and was about to grant him an honorary rank, but he persistently declined. At that time, he was summoned into the palace, and did not come out for more than ten days, awaiting orders in the forbidden palace, receiving great favor. The emperor once casually asked him, 'What merit should one cultivate to be the best?' Sun Simiao replied, 'Why doesn't Your Majesty (Tianhuang) read the 'Avatamsaka Sutra' (Huayan Jing)?' The emperor asked why. Sun Simiao said, 'Your Majesty (Tianhuang), you need to read the great canon, just as a treasure needs a case.'
宜相稱耳。帝曰。若論大經。近者玄奘法師所譯大般若凡六百卷。寧不大乎。邈曰。般若空宗。乃華嚴經中。枝條出矣。帝深信之。永淳前卒。邈有子曰行真又名元一。貞正該博。強記洽聞。深思法要。迴向一乘。繼習父風。亦以華嚴為業。知名當代。實為高信士焉。
雍州萬年縣人。康阿祿山。以調露二年五月一日。染患遂亡。至五日將殯載至墓所。未及下車。聞棺中有聲。親里疑其重活。剖棺視之。祿山果蘇。起載至家中。自說被冥道誤追。在閻羅王前。總有三十五人。共作一行。其中有新豐果毅並祿山等十五人。先有戒行。同於王所。披訴得還。嘗時見東市藥行人阿容師。師去調露元年患死。為生時煮雞子。與七百人。入鑊湯地獄。先識祿山。遂憑屬曰。吾第四子行證。稍有仁慈。君為我語之。令寫華嚴經一部。余不相當。若得為寫。此七百人。皆得解脫矣。山後林健。往新豐。尋覓果毅。相見悲喜。猶若故交。各說所由。暗相符會。又往東市賣藥阿家。以容師之言。具告行證。證大悲感。遂于西大原寺法藏師處。請華嚴經。令人書寫。初自容師亡后。家人寂無夢想。至初寫經之夕。閤家同夢。其父來喜暢無已。到永隆元年八月。莊嚴周畢。請大德沙門慶經設供。祿山爾日亦在會中。乃見容師等七百鬼徒
【現代漢語翻譯】 現代漢語譯本： 應該很合適。皇帝說：『如果論及大經，最近玄奘法師所翻譯的《大般若經》共有六百卷，難道還不算大嗎？』 邈回答說：『《般若經》是空宗的經典，乃是從《華嚴經》中分出的枝條而已。』 皇帝對此深信不疑。永淳年間，杜邈去世。杜邈有個兒子名叫行真，又名元一，他為人正直而博學，記憶力強，知識淵博，深入思考佛法要義，一心向往一乘佛法。他繼承了父親的學風，也以研究《華嚴經》為事業，在當時很有名氣，確實是一位虔誠的居士。
雍州萬年縣人康阿祿山，在調露二年五月初一染病去世。到初五日，準備殯葬，將棺材運到墓地，還沒來得及下車，就聽到棺材裡有聲音。親戚鄰里懷疑他是不是又活過來了，於是打開棺材檢視，阿祿山果然甦醒了。人們把他擡回家中。他自己說，是被陰間的官吏錯誤地追走了，在閻羅王面前，總共有三十五個人，排成一隊。其中有新豐的果毅和阿祿山等十五人，因為生前持戒修行，一同向閻羅王申訴，得以返回陽間。他曾經見到東市賣藥的阿容師。阿容師在調露元年因病去世，因為生前煮雞子給七百人吃，被打入鑊湯地獄。阿容師認出了阿祿山，於是懇求他說：『我的第四個兒子行證，稍微有些仁慈之心，你替我告訴他，讓他抄寫一部《華嚴經》，其他的都不管用。如果能為我抄寫《華嚴經》，這七百人都能得到解脫。』 阿祿山後來到新豐，找到了果毅，兩人相見，悲喜交加，就像老朋友一樣。各自說了自己的遭遇，彼此暗中契合。他又到東市找到賣藥的阿家，把阿容師的話，詳細地告訴了行證。行證大為悲傷感動，於是到西大原寺法藏師那裡，請了一部《華嚴經》，讓人抄寫。自從阿容師去世后，家人一直沒有夢到他。到開始抄寫經書的當晚，全家都做了同樣的夢，夢見他的父親來，非常高興。到永隆元年八月，抄經圓滿結束，舉行了盛大的法會，請大德沙門慶經來設齋供養。阿祿山那天也在法會上，於是見到了阿容師等七百個鬼魂。
【English Translation】 English version: It should be appropriate. The Emperor said, 'If we talk about great sutras, the recently translated Mahaprajnaparamita Sutra (Great Wisdom Sutra) by Dharma Master Xuanzang has six hundred volumes. Isn't that great enough?' Miao replied, 'The Prajna Sutra (Wisdom Sutra) belongs to the school of emptiness, and it is merely a branch that came out of the Avatamsaka Sutra (Flower Garland Sutra).' The Emperor deeply believed him. Before Yongchun, Du Miao passed away. Miao had a son named Xingzhen, also known as Yuanyi. He was upright and erudite, had a strong memory and extensive knowledge, deeply contemplated the essence of the Dharma, and aspired to the One Vehicle. He continued his father's style and also dedicated himself to the Avatamsaka Sutra. He was well-known in his time and was truly a devout layperson.
Kang Alushan, a resident of Wannian County in Yongzhou, fell ill and died on the first day of the fifth month of the Tiaolu second year. On the fifth day, as they were preparing for the funeral and transporting the coffin to the burial site, before it was taken off the cart, they heard a sound from inside the coffin. Relatives and neighbors suspected that he had come back to life, so they opened the coffin to check. Alushan had indeed revived. People carried him back home. He himself said that he had been mistakenly taken away by officials of the underworld. In front of King Yama (the king of the underworld), there were a total of thirty-five people, lined up in a row. Among them were Guoyi of Xinfeng and Alushan, fifteen people in total, who, because they had upheld precepts and practiced cultivation during their lifetime, jointly appealed to King Yama and were allowed to return to the world of the living. He had once seen A Rongshi, a medicine seller in the East Market. A Rongshi had died of illness in the first year of Tiaolu because he had boiled chicken eggs for seven hundred people, and was sent to the cauldron-boiling hell. A Rongshi recognized Alushan and pleaded with him, saying, 'My fourth son, Xingzheng, has a little bit of kindness. Please tell him for me to have a copy of the Avatamsaka Sutra written. Nothing else will work. If he can have it written for me, all seven hundred of us will be liberated.' Later, Alushan went to Xinfeng and found Guoyi. They met each other, filled with sorrow and joy, like old friends. Each told their own experiences, and they secretly corresponded with each other. He also went to the A family who sold medicine in the East Market and told Xingzheng in detail what A Rongshi had said. Xingzheng was greatly saddened and moved, so he went to Dharma Master Fazang at Xidayuan Temple and requested a copy of the Avatamsaka Sutra to be written. Since A Rongshi's death, his family had not dreamed of him. On the night when they began to copy the sutra, the whole family had the same dream, dreaming that his father came and was very happy. By the eighth month of the first year of Yonglong, the copying of the sutra was completed, and a grand Dharma assembly was held, inviting the virtuous Shramana (monk) Qingjing to make offerings. Alushan was also present at the assembly that day, and he saw A Rongshi and the seven hundred ghosts.
。並來齋處。禮敬三寶。同跪僧前。懺悔受戒。事畢而去。山既備矚冥司深信罪業。遂屏絕人事。永棄俗緣。入太白終南。專務棲隱。后不知所終。
雜述第十
華嚴經中佛名二卷 菩薩名一卷
右不知誰所集也。但鳩集闕略。未能備盡。今沙門賢首更廣其塵。頗為詳悉。
普禮法一十五拜
右天臺山智顗禪師所撰。其拜首皆稱普禮。末皆稱盧舍那佛。其間具引寂滅道場等七處八會之名。今江表盛行。不復繁敘。顗仍判華嚴。為圓滿頓教(云云)。
華嚴齋記一卷
右竟陵文宣王撰。自齊梁已來。每多方廣齋集。皆依此修行也。今益州宏法師。亦以華嚴為志。勸其士俗。清信等或五十人或六十人。同爲福社。人各誦華嚴一卷。以同經部。每十五日。一家設齋。嚴道場高座。供主升座。余徒復位。各誦其經畢而方散。斯亦齋集之流也。
供養十門儀式
右沙門智儼撰。
善財童子諸知識錄
右沙門彥琮撰。
華嚴旨歸一卷十門。一說經處。二說經時。三說經佛。四說經眾。五說經義。六說經教。七顯經義。八釋經意。九辨經益。十示經圓。
右于上十門。各以十義解釋。通並百門以顯經意。遂令浩污之旨。宛在目前。具如彼釋。沙門
【現代漢語翻譯】 現代漢語譯本：於是來到齋飯的地方，禮敬佛法僧三寶（Sanbao），一同跪在僧人面前，懺悔並接受戒律，事情完畢后離去。山備（Shan Bei）既然已經親眼目睹了地府的情況，深信罪業真實不虛，於是斷絕了與世俗的交往，永遠拋棄了塵世的緣分，進入太白山（Taibai Mountain）終南山（Zhongnan Mountain），專心致志地隱居修行，後來就不知道他的結局了。
雜述第十
《華嚴經》（Huayan Jing）中佛名二卷，菩薩名一卷
右邊這些不知道是誰收集的。只是收集的比較簡略，未能完全詳盡。現在沙門賢首（Xianshou）重新擴充套件補充，頗為詳細周全。
普禮法一十五拜
右邊是天臺山（Tiantai Mountain）智顗（Zhiyi）禪師所撰寫。每次拜首都稱『普禮』，最後都稱『盧舍那佛』（Lushena Fo）。其中詳細引用了寂滅道場（Jiemie Daocheng）等七處八會（Qichu Bahui）的名稱。現在江表（Jiangbiao）一帶非常流行，不再詳細敘述。智顗（Zhiyi）仍然判《華嚴經》（Huayan Jing）為圓滿頓教（Yuanman Dun Jiao）。
《華嚴齋記》一卷
右邊是竟陵文宣王（Jingling Wenxuan Wang）所撰寫。自從齊（Qi）梁（Liang）以來，每次都有很多方廣齋集（Fangguang Zhaiji），都依照此文修行。現在益州（Yizhou）宏法師（Hongfashi），也以《華嚴經》（Huayan Jing）為宗旨，勸導當地的士人百姓，清信士等或者五十人或者六十人，共同組成福社（Fushe）。每人各自誦讀《華嚴經》（Huayan Jing）一卷，組成一個經部。每隔十五天，一家設齋供養，莊嚴道場高座，供養的主人升座，其餘的人回到自己的位置，各自誦讀所誦的經文完畢后才散去。這也是齋集的一種形式。
供養十門儀式
右邊是沙門智儼（Zhiyan）所撰寫。
善財童子諸知識錄
右邊是沙門彥琮（Yancong）所撰寫。
《華嚴旨歸》一卷十門：一、說經處；二、說經時；三、說經佛；四、說經眾；五、說經義；六、說經教；七、顯經義；八、釋經意；九、辨經益；十、示經圓。
右邊對於以上十門，各自用十種義理來解釋，總共一百門來顯明經文的意義。於是使浩瀚深奧的宗旨，宛然呈現在眼前。具體內容如彼釋所說。沙門
【English Translation】 English version: Thereupon, he came to the place for the vegetarian meal, paid homage to the Three Jewels (Sanbao), knelt together before the monks, repented and received the precepts, and left after the matter was completed. Since Shan Bei had personally witnessed the affairs of the underworld and deeply believed in the reality of karmic retribution, he severed his ties with the world and abandoned worldly attachments forever, entering Taibai Mountain (Taibai Mountain) and Zhongnan Mountain (Zhongnan Mountain), dedicating himself to secluded cultivation. His fate thereafter is unknown.
Miscellaneous Accounts, Chapter Ten
Two scrolls of Buddha Names in the Huayan Sutra (Huayan Jing), one scroll of Bodhisattva Names
The above were collected by an unknown person. However, the collection is rather brief and not entirely exhaustive. Now, the monk Xianshou has expanded and supplemented it, making it quite detailed and comprehensive.
The Fifteen Prostrations of Universal Homage
The above was written by Chan Master Zhiyi of Tiantai Mountain (Tiantai Mountain). Each prostration begins with 'Universal Homage' and ends with 'Vairocana Buddha' (Lushena Fo). It specifically cites the names of the Seven Locations and Eight Assemblies (Qichu Bahui), such as the Nirvana Bodhimanda (Jiemie Daocheng). It is now very popular in the Jiangbiao region and will not be described in detail. Zhiyi still judges the Huayan Sutra to be the Perfect and Sudden Teaching (Yuanman Dun Jiao).
Record of the Huayan Vegetarian Feast, one scroll
The above was written by Prince Wenxuan of Jingling. Since the Qi and Liang dynasties, there have been many Fangguang vegetarian gatherings, all practicing according to this text. Now, Dharma Master Hongfa of Yizhou also takes the Huayan Sutra as his guiding principle, encouraging the local scholars and common people, devout believers, either fifty or sixty people, to form a Blessing Society (Fushe). Each person recites one scroll of the Huayan Sutra, forming a Sutra division. Every fifteen days, one family provides a vegetarian meal, adorns the high seat of the Dharma assembly, the host of the offering ascends the seat, and the others return to their positions, each reciting their respective Sutra passages before dispersing. This is also a form of vegetarian gathering.
Ritual of the Ten Gates of Offering
The above was written by the monk Zhiyan.
Record of the Good Youth Sudhana's Teachers
The above was written by the monk Yancong.
The Essential Meaning of the Huayan Sutra, one scroll, ten gates: 1. The place where the Sutra is spoken; 2. The time when the Sutra is spoken; 3. The Buddha who speaks the Sutra; 4. The assembly that listens to the Sutra; 5. The meaning of the Sutra; 6. The teachings of the Sutra; 7. Revealing the meaning of the Sutra; 8. Explaining the intention of the Sutra; 9. Distinguishing the benefits of the Sutra; 10. Showing the completeness of the Sutra.
The above uses ten meanings to explain each of the ten gates, totaling one hundred gates to reveal the meaning of the Sutra. Thus, the vast and profound purpose is vividly presented before one's eyes. The specific content is as described in that explanation. The monk
法藏所述。
華嚴三昧觀一卷十門
右于上十門。亦各以十義。辨其所要。務令修成普賢願行。結金剛種。作菩提因。當來得預華嚴海會。用於天臺法華三昧觀。諸修行者。足為心鏡耳。沙門法藏所述。
華嚴綱目一卷 華嚴玄義章一卷 華嚴教分記三卷
右並大章疏之外。隨人所問。隨義而說。錄以成卷。並顯此經意。法藏所述也。
華嚴翻梵語一卷(舊經)華嚴梵語及音義一卷(新經)
右新舊二經。所有梵語。及新經難字。悉具翻及音釋。讀經之士實所要焉。
華嚴三寶禮十首
右初禮云。南無第一會。菩提樹下師子座上。盧舍那佛廣。及十方遍周法界。一切諸佛所說。甚深果德法海。並普賢菩薩等。微塵數菩薩摩訶薩。一切三寶。后七會。稱處名法名菩薩名。別余皆同上。其第九。禮中本經四十九萬八千八百偈華嚴經中三寶。第十。禮上本十大千界微塵數偈華嚴經中三寶。並但稱說彼經佛法及普賢等。可知。
華嚴贊禮十卷十首
右初禮云。至心歸命禮華嚴第一會。樹王登寶位。蓮界演華文。聖眾眉間出。神光發麵門。座中流慧海。毛孔現慈雲。一塵含法界。九世念中分。愿共諸眾生。同遊華藏界。其第二會贊云。龍堂信云廣。海印法流深。
【現代漢語翻譯】 現代漢語譯本 法藏所述。
《華嚴三昧觀》一卷十門
以上述十門，各自以十種義理，辨明其要點。務必使修行者修成普賢菩薩的願行，結下金剛種子，作為菩提之因，將來得以參與華嚴海會。可用於天臺宗的法華三昧觀，對修行者來說，足以作為心中的明鏡。沙門法藏所述。
《華嚴綱目》一卷 《華嚴玄義章》一卷 《華嚴教分記》三卷
以上這些都是在大的章疏之外，隨著人們的提問，根據義理而說的，記錄下來成為卷冊，並且彰顯此經的意旨。法藏所述。
《華嚴翻梵語》一卷（舊經）《華嚴梵語及音義》一卷（新經）
以上新舊兩部經，所有的梵語，以及新經中的難字，都詳細地翻譯並加以音義解釋。對於研讀經典的人來說，實在是重要的參考。
《華嚴三寶禮》十首
第一首禮敬文說：『南無（皈依）第一會，菩提樹下師子座上，盧舍那佛（Vairocana Buddha）廣大，以及十方遍周法界，一切諸佛所說，甚深果德法海，並普賢菩薩（Samantabhadra Bodhisattva）等，微塵數菩薩摩訶薩（Bodhisattva-Mahāsattva），一切三寶（Three Jewels）。』后七會，稱說處所名、法名、菩薩名，其餘都與上面相同。第九首，禮敬文中包含本經四十九萬八千八百偈《華嚴經》中的三寶。第十首，禮敬文中包含本十大千世界微塵數偈《華嚴經》中的三寶。都只是稱說那部經的佛、法以及普賢菩薩等，可知。
《華嚴贊禮》十卷十首
第一首禮敬文說：『至心歸命禮華嚴第一會，樹王登寶位，蓮界演華文，聖眾眉間出，神光發麵門，座中流慧海，毛孔現慈雲，一塵含法界，九世念中分，愿共諸眾生，同遊華藏界。』第二會贊云：『龍堂信云廣，海印法流深。』
【English Translation】 English version Authored by Fazang.
'Huayan Samadhi Contemplation,' One Scroll, Ten Gates
Regarding the above ten gates, each is elaborated with ten meanings to clarify its essentials. It is imperative to ensure that practitioners cultivate the vows and practices of Samantabhadra Bodhisattva (普賢菩薩), plant the Vajra (金剛) seed, and create the cause for Bodhi (菩提), so that in the future they may participate in the Huayan (華嚴) Sea Assembly. It can be used for the Tiantai (天臺) school's 'Lotus Samadhi Contemplation,' serving as a mirror for the minds of practitioners. Authored by the Shramana (沙門) Fazang.
'Huayan Outline,' One Scroll; 'Huayan Profound Meaning Chapters,' One Scroll; 'Huayan Teaching Division Records,' Three Scrolls
These are all, apart from the major commentaries, spoken according to the questions people asked and based on the meanings. They are recorded to form scrolls, and they reveal the intent of this scripture. Authored by Fazang.
'Huayan Translation of Sanskrit,' One Scroll (Old Sutra); 'Huayan Sanskrit and Phonetics,' One Scroll (New Sutra)
Regarding the Sanskrit words in both the old and new sutras, and the difficult characters in the new sutra, all are translated and explained with phonetics in detail. It is truly essential for those who study the scriptures.
'Huayan Three Jewels Prostrations,' Ten Verses
The first prostration says: 'Namo (皈依) to the First Assembly, under the Bodhi (菩提) tree, on the Lion Throne, the vast Vairocana Buddha (盧舍那佛), and all the Buddhas throughout the ten directions and the Dharma Realm, the profound ocean of Dharma of Fruition Virtue, and Samantabhadra Bodhisattva (普賢菩薩), and other Bodhisattva-Mahāsattvas (菩薩摩訶薩) as numerous as dust motes, all the Three Jewels (三寶).' The subsequent seven assemblies mention the name of the place, the name of the Dharma, and the name of the Bodhisattva; the rest is the same as above. The ninth prostration contains the Three Jewels in the 'Huayan Sutra' of 498,800 verses. The tenth prostration contains the Three Jewels in the 'Huayan Sutra' of dust-mote numbers of verses in the ten great thousand worlds. They only mention the Buddha, Dharma, and Samantabhadra Bodhisattva, etc., of that sutra, as can be known.
'Huayan Praises and Prostrations,' Ten Scrolls, Ten Verses
The first prostration says: 'With utmost sincerity, I take refuge in the First Assembly of the Huayan, the Tree King ascends the precious throne, the Lotus Realm unfolds flowery writings, the holy assembly emerges from between the eyebrows, divine light emanates from the face, a sea of wisdom flows from the seat, pores manifest clouds of compassion, a single mote contains the Dharma Realm, nine ages are divided in a thought, may we together with all beings, roam the Huazang (華藏) World.' The praise of the Second Assembly says: 'The Dragon Hall's faith clouds are vast, the sea-seal Dharma flow is deep.'
輪光極空際。名諦盡圓音。賢初該六位。傳首十方臨。主伴恒文映。帝網理難尋。第三會云。聚日臨山頂。雲集滿虛空。覺樹初無起。天堂現金容。
隋州司法狄仁[王*萑]事。調露二年。高宗將封嵩岳諸州宰牧。各以六科舉人。隋州刺史臨真公。守節舉送。東都榱寄主人。宿于賣藥之室。夜夢有人引行遊觀入一大室。莫知邊際。仰視但見漪井垂蓮。圓泉䨱海。金花方鏡。殊勝莊嚴。幡上皆有諸佛菩薩形像。聞空中有聲曰。此是花嚴道場也。覺后慶懌兼倍。愿造大幡。如夢所見。還至隋州。乃訪畫工。將事修造時。有安州范君及王生二人。來共圖畫。于興圓寺佛殿中。藻繪成就。長百餘尺。所用丹青。皆香水清潔。遂感一瑞鵲。每日飛來。馴擾畫處。曾無驚惕。凡經旬半后。欻不見。咸以為畫士清凈至誠之所致。
華嚴經傳記卷第五
文永十二年(乙亥)正月中旬之候。聽聞五教章三十講。暫經回梅尾高山寺之處。自彼寺住侶惠日房辨清之手。借得華嚴傳五卷。點本之間。喜悅銘肝之餘。下向南都之後。誂能書之輩令書寫。此傳之內。當卷者。表誂當寺下野公膽惠令書寫之。假名並姓。誂同伴與伴與公慶性令付之。里書者。同年四月晦日(申時)于東大寺尊勝院新學問所手自書寫之畢。已及八旬
【現代漢語翻譯】 現代漢語譯本： 輪光照耀至天空的盡頭，其名稱是真實圓滿的聲音。賢首宗最初涵蓋六個位次，教法傳遍十方世界。主尊和眷屬恒常以文字互相輝映，如同帝釋天的因陀羅網般，其道理深奧難以尋覓。第三次法會時，大眾聚集如太陽升到山頂，雲彩聚集充滿天空。覺悟之樹原本沒有生起，但天堂的景象卻顯現出金色的容貌。
隋州司法狄仁[王*萑]的事蹟：在調露二年，高宗皇帝將要封禪嵩山，各州的長官都以六科來舉薦人才。隋州刺史臨真公，堅守節操舉薦人才並護送他們前往東都。其中一位被舉薦者寄住在賣藥人的家中。夜裡夢見有人引導他遊覽，進入一個巨大的房間，看不到邊際。抬頭仰望，只見水波盪漾的井邊垂著蓮花，圓形的泉水像大海一樣寬廣，金色的花朵和方形的鏡子，都非常殊勝莊嚴。幡上都有諸佛菩薩的形像。聽到空中有聲音說：『這裡是華嚴道場。』醒來后，他既高興又敬畏，於是發願製造大幡，就像夢中所見的那樣。回到隋州后，他便拜訪畫工，準備進行製作。當時，有安州的范君和王生二人前來共同繪畫。在興圓寺的佛殿中，彩繪終於完成，長達一百多尺。所用的顏料，都是用香水清洗過的，非常潔凈。因此感得一隻瑞鵲，每天都飛來，在繪畫的地方馴服地停留，一點也不害怕。大約過了半個月后，忽然不見了。大家都認為是畫師清凈至誠所感召的。
《華嚴經傳記》卷第五
文永十二年（乙亥）正月中旬的時候，聽聞了《五教章》三十講。暫時經過回梅尾高山寺的地方。從那座寺廟的住侶惠日房辨清手中，借得了《華嚴傳》五卷。閱讀點校之後，喜悅之情銘記於心。之後前往南都，請擅長書法的人抄寫。這部傳記中，當卷的部分，請當寺的下野公膽惠抄寫。假名和姓氏，請同伴與伴與公慶性書寫。里書的部分，在同年四月最後一天（申時），于東大寺尊勝院新學問所親自抄寫完畢。已經八十歲了。
【English Translation】 English version: The light of the wheel illuminates the edge of the sky, its name is the sound of perfect truth. The Founder of the Huayan School initially encompassed six positions, and the teachings spread throughout the ten directions. The main deity and retinue constantly reflect each other with words, like the net of Indra of the Lord of Gods, its principles are profound and difficult to fathom. At the third assembly, the masses gathered like the sun rising to the top of the mountain, and clouds gathered filling the sky. The Bodhi tree originally did not arise, but the scene of paradise manifested golden appearances.
The affairs of Di Ren[王*萑], the judicial officer of Sui Prefecture: In the second year of Tiaolu (era name), Emperor Gaozong was about to perform the Feng and Shan sacrifices at Mount Song, and the prefects of various prefectures recommended talents based on the six categories. The prefect of Sui Prefecture, Duke Linzhen, upheld his integrity and recommended talents, escorting them to the Eastern Capital. One of those recommended stayed at the house of a medicine seller. At night, he dreamed that someone led him on a tour, entering a large room with no visible boundaries. Looking up, he saw lotuses hanging by a rippling well, a round spring as vast as the sea, and golden flowers and square mirrors, all extraordinarily magnificent and solemn. On the banners were images of Buddhas and Bodhisattvas. He heard a voice in the air saying, 'This is the Huayan Dharma assembly.' Upon waking, he was both joyful and awestruck, and vowed to create a large banner, just as he had seen in the dream. After returning to Sui Prefecture, he visited painters to prepare for the creation. At that time, Fan Jun from An Prefecture and Wang Sheng came to paint together. In the Buddha hall of Xingyuan Temple, the painting was finally completed, over a hundred feet long. The paints used were all cleansed with fragrant water, making them very pure. As a result, a lucky magpie was drawn, flying in every day, tamely staying at the painting site, without any fear. After about half a month, it suddenly disappeared. Everyone believed it was caused by the pure sincerity of the painters.
Chronicles of the Huayan Sutra, Volume 5
In the middle of the first month of the twelfth year of Bun'ei (Eto-Hai), I listened to thirty lectures on the Five Teachings Chapter. I temporarily passed by the Kōzan-ji temple in Kaerumeo. From the hand of the resident monk of that temple, Eijitsu-bo Benmei, I borrowed five volumes of the Huayan Chronicles. After reading and proofreading, the joy was engraved in my heart. Afterwards, I went to Nanto and asked a skilled calligrapher to copy it. For the part of this chronicle that is the current volume, I asked Kō Dommei of Shimono Province of this temple to copy it. For the kana and surnames, I asked my companion Yo Yo Kō Keisei to write them. The back cover was personally written by me at the new study hall of Tōdai-ji Sonshō-in on the last day of the fourth month of the same year (at Shen time). I am already eighty years old.
之齡。雖倦三餘之勤。為備生前之思出。愍勵老后之修學。後學披見之時。可哀其志矣。此假名姓里書者。土御門大納言入道(顯定卿)三所記錄也。即以彼禪門自筆之點本寫之。可為無雙之證本也。
建治元年(乙亥)六月五日(午時)于當院家新彌勒堂。合寫本等奉讀之畢。愿以此五卷披讀之微功。必為彼三會得脫之良因耳。前權僧正宗性。聽眾。良曉得業。慶實法師。談義之後。即于當院家新學問所。為散後日之不審。委記當時之次第而已。右筆。華嚴宗末葉沙門釋宗性。年齡七十四。夏[萉-巴+(日/(句-口+匕))]六十二。
抑此料紙者。去文永三年之歷暮秋九月之候。后嵯峨天皇所降賜也。不慮之朝恩。面目頓余身之間。漸漸取出之。以寫如此要書。以資前院之後菩提。以祈法皇之御得脫。冥眾必垂哀愍。所愿畢得成就矣。
【現代漢語翻譯】 現代漢語譯本：
這是關於年齡的記錄。即使疲憊於三余（指夜晚、下雨天、冬天，即空閑時間）的勤奮，也是爲了準備生前之事而作出的思考。可憐他激勵自己在老年之後仍然修學。後來的學者看到這些記錄時，應該哀憫他的志向啊。這記錄假託姓名和里籍，實際上是土御門大納言入道（顯定卿）的三所記錄。我依據他禪門親筆點校的版本抄寫，可以作為無雙的證據版本。
建治元年（乙亥）六月五日（午時），在本院家新彌勒堂，將合寫本等奉讀完畢。愿以此披讀五卷的微小功德，必定成為他三會（指龍華三會）得以解脫的良好因緣。前權僧正宗性記錄。聽眾：良曉得業。慶實法師。談義之後，就在本院家新學問所，爲了避免日後散失和不確定，詳細記錄當時的情形而已。右筆：華嚴宗末葉沙門釋宗性。年齡七十四歲，僧臘六十二年。
追溯這些紙張的來源，是文永三年暮秋九月的時候，后嵯峨天皇所降賜的。不顧慮這朝廷的恩惠，我將它留在身邊。漸漸地取出這些紙張，用來抄寫如此重要的書籍，用來資助前院（指已故之人）的菩提，用來祈禱法皇（指天皇）的解脫。冥眾必定垂憐哀憫，所愿必定能夠成就。 現代漢語譯本：
土御門大納言入道（顯定卿）：日本官職名，顯定卿是其名。 后嵯峨天皇：日本天皇。 龍華三會：彌勒菩薩在龍華樹下舉行的三次法會，旨在度化眾生。 法皇：退位的天皇。
【English Translation】 English version:
This concerns the record of age. Although weary from the diligence of the 'three spare times' (night, rainy days, winter, i.e., leisure time), it is a consideration made to prepare for matters before death. Pity him for encouraging himself to continue studying even in old age. When later scholars see these records, they should lament his ambition. This record, using a pseudonym for name and origin, is actually the three-part record of Tsuchimikado Dainagon Nyudo (Lord Akisada). I copied it based on the version personally collated by that Zen monk, which can serve as an unparalleled evidentiary version.
On the fifth day of the sixth month (at noon) of Kenji 1 (Year of the Wood Boar), at the New Miroku Hall of this temple, the collated copies were respectfully read. May this small merit of reading these five volumes surely become a good cause for him to be liberated from the Three Assemblies (Ryūge Sanne). Former Provisional Chief Priest Sōshō recorded. Audience: Ryōgyō Tokugyō. Dharma Master Keijitsu. After discussing the meaning, at the new study hall of this temple, to avoid future loss and uncertainty, I have recorded the circumstances of that time in detail. Written by: Shamon Shakusōshō, a follower of the Kegon sect. Age 74, monastic age 62.
Tracing the origin of these papers, they were bestowed by Emperor Go-Saga in the late autumn of the ninth month of Bun'ei 3. Disregarding this imperial favor, I kept it by my side. Gradually, I took out these papers to copy such important books, to support the Bodhi of the former temple (referring to the deceased), and to pray for the liberation of the Cloistered Emperor (referring to the Emperor). The spirits will surely show compassion, and the wishes will surely be fulfilled. English version:
Tsuchimikado Dainagon Nyudo (Lord Akisada): A Japanese official title, Akisada is his name. Emperor Go-Saga: A Japanese Emperor. Ryūge Sanne: The three Dharma assemblies held by Maitreya Buddha under the Dragon Flower Tree, aimed at liberating sentient beings. Cloistered Emperor: An Emperor who has abdicated.