T51n2074_大方廣佛華嚴經感應傳
大正藏第 51 冊 No. 2074 大方廣佛華嚴經感應傳
No. 2074
大方廣佛華嚴經感應傳
四明山大方廣無生居士胡幽貞刊纂
此傳本花嚴疏主藏公門徒僧惠英。集為上下兩卷。今予鄙其事外浮詞蕪于祥感。乃筆削以為一卷。俾有見聞于茲秘乘。生難遭想。各勉受持。
西域無著菩薩弟天親。少習內氏。長通五部。初業小乘。造小乘論五百部。無著愍其聰穎未發大心。深媚小法非議大教。遂方便示疾。使人呼而誘進之。為其廣說病之因業。天親遂以兄之受持維摩法華涅槃華嚴等經。抗聲轉誦。無著凝聽。且喜且悲。天親覽經數辰。方獲信悟。深敬華嚴一乘。是諸佛境界。遂舍小師大。深自悔咎。欲以利刀斷舌為謝前過。無著誡之曰。向以汝口激揚權教。毀斥真乘。今還以汝口。讚美真乘。自滅深累。何斷舌為。天親於是入山。受持花嚴。后造十地論。有所不通。來問無著。無著未通。升知足天。請訣慈氏。論才絕筆。地大震動。論放光明。照數百里。舉國慶異。廣如無著傳中說。
魏朝並洲僧靈辨。童子出家。精心佛乘。專以花嚴為業。時未有疏論。每思玄旨請益無所。於是嚴飾道場。頂戴華嚴。晝夜行道六年。有餘步步流血。哀請文殊加被。誓通奧
【現代漢語翻譯】 現代漢語譯本
大正藏第 51 冊 No. 2074 大方廣佛華嚴經感應傳
No. 2074
大方廣佛華嚴經感應傳
四明山大方廣無生居士胡幽貞刊纂
此傳本是華嚴疏主藏公的門徒僧惠英所集，分為上下兩卷。現在我嫌它內容蕪雜，浮詞太多，對祥瑞感應的描述不夠精煉，於是刪改成為一卷，希望有緣見到或聽聞這部秘乘的人，能生起難遭難遇的想法，各自努力受持。
西域的無著菩薩（Asanga，一位菩薩的名字）有個弟弟叫天親（Vasubandhu，一位論師的名字）。天親年輕時學習小乘佛教，長大后通達五部。最初他專研小乘，造了五百部小乘論。無著菩薩憐憫他雖然聰穎卻未能發起大乘之心，沉迷於小乘教法而誹謗大乘教義，於是方便示現生病，派人把他叫來並引導他。無著為他詳細講解了生病的原因和業報。天親於是大聲轉誦他哥哥所受持的《維摩經》、《法華經》、《涅槃經》、《華嚴經》等經典。無著靜靜地聽著，既高興又悲傷。天親閱讀經典數個時辰，才獲得信悟，深深敬佩華嚴一乘，認為這是諸佛的境界。於是他捨棄小乘，學習大乘，深深地懺悔過去的罪過，想要用利刀割斷舌頭來謝罪。無著勸誡他說：『你之前用你的口激揚小乘教義，毀斥大乘真理，現在還用你的口讚美大乘真理，自然可以消除過去的罪業，何必斷舌呢？』天親於是進入山中，受持《華嚴經》，後來造《十地論》（Daśabhūmika-śāstra，解釋菩薩十地的論著），遇到不通之處，就來請教無著。無著也不明白，就升到知足天（Tuṣita Heaven，彌勒菩薩所在的天界），請教彌勒菩薩（Maitreya，未來佛）。《十地論》剛一完成，大地就震動，論著放出光明，照亮數百里，全國都慶賀這一奇異景象。詳細情況可以參考《無著傳》中的記載。
魏朝并州的僧人靈辨，從小就出家，專心致力於佛法，尤其專精於《華嚴經》。當時還沒有相關的疏論，他常常思索其中的玄妙旨意，卻無處請教。於是他莊嚴地佈置道場，頭頂著《華嚴經》，日夜不停地行走六年多，每一步都流出血來，哀求文殊菩薩（Manjushri，智慧的菩薩）加持，發誓要通達其中的奧義。
【English Translation】 English version
Tripitaka Volume 51, No. 2074, Avataṃsaka Sūtra (Flower Garland Sutra) 感應傳 (Accounts of Miraculous Responses)
No. 2074
Avataṃsaka Sūtra (Flower Garland Sutra) 感應傳 (Accounts of Miraculous Responses)
Compiled and edited by Layman Hu Youzhen of Wusheng, Siming Mountain
This account was originally compiled into two volumes by the monk Huiying, a disciple of Master Zang, the commentator of the Avataṃsaka Sūtra. Now, I find its content to be verbose and filled with extraneous words, with insufficient refinement in its descriptions of auspicious responses. Therefore, I have revised and reduced it to one volume, hoping that those who have the opportunity to see or hear of this secret vehicle will generate a sense of encountering something rare and precious, and each strive to uphold it.
In the Western Regions, the Bodhisattva Asaṅga (無著菩薩, a Bodhisattva's name) had a younger brother named Vasubandhu (天親, a commentator's name). Vasubandhu studied Hīnayāna Buddhism in his youth and became proficient in the Five Treatises. Initially, he specialized in Hīnayāna, composing five hundred treatises on Hīnayāna. Asaṅga, pitying his intelligence yet undeveloped Mahāyāna mind, and his attachment to Hīnayāna teachings while criticizing Mahāyāna doctrines, expediently feigned illness and sent someone to summon and guide him. Asaṅga explained in detail the causes and karmic consequences of his illness. Vasubandhu then loudly recited the Vimalakīrti Sūtra, Lotus Sūtra, Nirvana Sūtra, Avataṃsaka Sūtra, and other scriptures that his brother upheld. Asaṅga listened quietly, both pleased and saddened. Vasubandhu, after reading the scriptures for several hours, finally attained faith and understanding, deeply admiring the One Vehicle of the Avataṃsaka, considering it the realm of all Buddhas. He then abandoned Hīnayāna and studied Mahāyāna, deeply repenting his past transgressions, desiring to cut off his tongue with a sharp knife to atone for his sins. Asaṅga admonished him, saying, 'You previously used your mouth to promote provisional teachings and criticize the true vehicle. Now, use your mouth to praise the true vehicle, and you will naturally eliminate your past karmic debts. Why cut off your tongue?' Vasubandhu then entered the mountains, upheld the Avataṃsaka Sūtra, and later composed the Daśabhūmika-śāstra (十地論, a treatise explaining the ten stages of a Bodhisattva), encountering points he did not understand, he would ask Asaṅga. Asaṅga also did not understand, so he ascended to the Tuṣita Heaven (知足天, the heaven where Maitreya Bodhisattva resides) to consult Maitreya Bodhisattva (彌勒, the future Buddha). As soon as the Daśabhūmika-śāstra was completed, the earth shook, and the treatise emitted light, illuminating hundreds of miles, the whole country celebrated this extraordinary phenomenon. Detailed information can be found in the biography of Asaṅga.
During the Wei Dynasty, the monk Lingbian of Bing Province, became a monk as a child, dedicating himself to the Buddhist teachings, especially specializing in the Avataṃsaka Sūtra. At that time, there were no related commentaries, and he often pondered its profound meaning, but had nowhere to seek guidance. Therefore, he solemnly decorated the altar, carried the Avataṃsaka Sūtra on his head, and walked day and night for more than six years, bleeding with every step, pleading for the blessings of Mañjuśrī Bodhisattva (文殊, the Bodhisattva of wisdom), vowing to understand its profound mysteries.
典。克誠無替。忽於一夜。感見童真。及明朗悟華嚴法界七處九會。即入微定。咬若當時。猶歷目睹耳聽心領。昔所未了。今無不通。遂于彼洲西縣兄山中。造華嚴論一百卷。
東晉沙門支法領。幼年出家。心行精志。悲嘆能仁滅后正教凌替。乃往西天詢求聖典。行至於闐。忽遇西來三藏一乘法主佛馱跋陀羅。此云覺賢。釋迦種姓甘露飯王之裔孫也。是大乘三果人。即當第三地菩薩。將華嚴梵本三萬六千餘偈來。若於經中有所不通。即升兜率。請問彌勒世尊。法領哀請三藏慈降震旦流通華嚴。依請而來京師安置。行坐不與凡同。或於窗牖間。出入無礙。同住諸僧。悉皆驚異。咸謂之魔。眾僧遂問三藏曰。法師得過人法耶。三藏對曰。吾今已得。諸師乃集京城僧眾。作法羯磨。而欲檳棄。而三藏遂攝衣缽升空。現諸神變騰身。坐飛南往揚洲。如鳥翔空。舉僧愕悔。不可復追。以義熙十四年三月十四日。于建業謝司空寺。造護凈法堂。翻譯華嚴。當譯經時。堂前忽然化出一池。每日旦有二青衣。從池而出。于經堂中。灑掃研墨給侍。際暮還宿池中。相傳釋云。此經久在龍宮。龍王慶此翻譯故。乃躬自給侍耳。后因改此寺為興嚴寺。同翻譯沙門惠業惠嚴惠觀等。從三藏筆授。昊郡太守孟顗。右衛將軍豬叔度等為檀越。
【現代漢語翻譯】 現代漢語譯本：
典籍的內容真實可靠，沒有絲毫差錯。忽然在一個夜晚，他感應到童真（指純潔的初心），並且豁然開悟了《華嚴經》所描述的法界七處九會（指華嚴經中佛陀宣講佛法的七個地點和九次集會）。他立刻進入了甚深的禪定之中，就像親身經歷、親耳聽到、用心領會了當時的情景一樣。過去所不明白的，現在沒有不通達的。於是他在那個洲的西縣兄山中，撰寫了《華嚴論》一百卷。 東晉時代的沙門支法領，從小就出家，心性和行為都非常精進有志向。他悲嘆釋迦牟尼佛涅槃后，正法逐漸衰微，於是前往西天尋求聖典。當他走到于闐（今新疆和田）的時候，忽然遇到了從西方來的三藏法師一乘法主佛馱跋陀羅（Buddhabhadra），這位法師的漢譯是覺賢。他是釋迦種姓甘露飯王的後裔，是大乘佛教的三果聖人，相當於第三地菩薩。他帶來了《華嚴經》的梵文版本，共有三萬六千多偈。如果對於經文中的內容有所不理解，他就會升到兜率天（Tushita Heaven），請問彌勒世尊（Maitreya）。支法領懇請三藏法師慈悲降臨震旦（古代中國的別稱），流通《華嚴經》。三藏法師應允了他的請求，來到了京師（當時的首都）安頓下來。他的行為舉止與凡人不同，有時在窗戶之間出入都沒有任何阻礙。和他同住的僧人們都感到非常驚訝，都認為他是妖怪。僧眾於是問三藏法師說：『法師您是不是得到了超越常人的能力？』三藏法師回答說：『我現在已經得到了。』各位法師於是召集京城的僧眾，舉行羯磨（佛教儀式），想要驅逐他。三藏法師於是拿起衣缽升到空中，顯現各種神通變化，騰身飛往南方的揚州，就像鳥兒在空中飛翔一樣。眾僧驚愕後悔，已經無法追趕。在義熙十四年三月十四日，他在建業（今南京）的謝司空寺，建造了護凈法堂，翻譯《華嚴經》。當翻譯經書的時候，法堂前忽然化出一個池塘，每天早晨都有兩個青衣童子從池塘里出來，在經堂中灑掃、研墨、侍奉。傍晚的時候就回到池塘中休息。相傳這是因為這部經書長期儲存在龍宮中，龍王慶賀這部經書被翻譯出來，所以親自前來侍奉。後來因此將這座寺廟改名為興嚴寺。一同翻譯的沙門有惠業、惠嚴、惠觀等，他們從三藏法師那裡接受筆授。吳郡太守孟顗、右衛將軍豬叔度等是護法檀越（Dānapati，施主）。
【English Translation】 English version:
The scriptures were authentic and without error. Suddenly, one night, he sensed the Bodhi-mind (pure initial intention) and awakened to the seven locations and nine assemblies (seven places and nine gatherings where the Buddha preached the Dharma in the Avatamsaka Sutra) of the Dharmadhatu (realm of reality) described in the Avatamsaka Sutra. He immediately entered a profound state of Samadhi (deep meditation), as if he were personally experiencing, hearing, and comprehending the scene at that time. What he did not understand in the past, he now understood completely. Therefore, in Xiong Mountain in the western county of that continent, he wrote one hundred volumes of the Avatamsaka Sutra Commentary. During the Eastern Jin Dynasty, the Shramana (Buddhist monk) Zhi Faling, ordained at a young age, was diligent and ambitious in his mind and actions. He lamented the decline of the true Dharma after the Nirvana (passing away) of Shakyamuni Buddha, so he went to the Western Regions (India) to seek the sacred scriptures. When he arrived in Khotan (present-day Hotan, Xinjiang), he suddenly encountered the Tripitaka Master (master of the three baskets of Buddhist scriptures) and Dharma Lord of the One Vehicle (Ekayana), Buddhabhadra, from the West. Buddhabhadra, which translates to 'Awakened Wise One', was a descendant of King Suddhodana of the Shakya clan. He was a third-stage Arhat (holy person), equivalent to a third-bhumi Bodhisattva (enlightened being). He brought the Sanskrit version of the Avatamsaka Sutra, containing more than 36,000 verses. If he did not understand something in the sutra, he would ascend to Tushita Heaven to ask Maitreya Bodhisattva. Zhi Faling earnestly requested the Tripitaka Master to compassionately descend to China (ancient name: Zhendan) to propagate the Avatamsaka Sutra. The Tripitaka Master agreed to his request and settled in the capital (the capital at the time). His behavior was different from ordinary people, and sometimes he could enter and exit through windows without any obstruction. The monks who lived with him were all surprised and thought he was a demon. The monks then asked the Tripitaka Master: 'Master, have you attained superhuman powers?' The Tripitaka Master replied: 'I have now attained them.' The masters then gathered the monks of the capital and performed a Karma (Buddhist ritual) to expel him. The Tripitaka Master then took his robes and bowl and ascended into the air, displaying various miraculous transformations, soaring south to Yangzhou like a bird flying in the sky. The monks were shocked and regretted it, but they could no longer catch up with him. On the fourteenth day of the third month of the fourteenth year of Yixi (a Chinese era name), he built the Dharma Hall for Protecting Purity in Xie Sikong Temple in Jianye (present-day Nanjing) to translate the Avatamsaka Sutra. When translating the scriptures, a pond suddenly appeared in front of the Dharma Hall, and every morning two boys in green clothes would come out of the pond, sweep, grind ink, and serve in the Dharma Hall. In the evening, they would return to the pond to rest. It is said that this was because this sutra had been kept in the Dragon Palace for a long time, and the Dragon King was celebrating the translation of this sutra, so he personally came to serve. Later, the temple was renamed Xingyan Temple because of this. The Shramanas who translated together were Huiye, Huiyan, Huiguan, etc., who received instruction from the Tripitaka Master. Meng Yi, the governor of Wu Commandery, and Zhu Shudu, the Right Guard General, were the patrons (Dānapati, donors).
至元熙二年六月十日譯畢。后至大宗永初二年十二月二十日。與梵本再校勘已。宋主請求那跋陀羅三藏講此經。三藏恨以方音未通。不盡經旨。乃入道場請念觀音。未盈七日。遂夢易漢首于梵頭。因即洞解秦言。時號換頭三藏是也。佛馱跋陀羅三藏。初至關中。問鳩摩羅什法師曰。汝所譯經論云何。什曰。法華維摩等經。中十二門等論。三藏曰。如君所譯。未出人度外。何足廣置大名。時關中盛稱三藏。為大論師。他日秦主姚興。請三藏於東宮持論。座下學士三千餘人。釋有生肇融睿等。儒謝靈運費長房等。皆莫敢舉問。什公乃抗聲問曰。君以云何為正見。三藏曰。謂見一切法空。什曰。既空何所見。對曰。見空可非無見。什曰。空可見否。三藏曰。空不可見。什又問。君以云何破色空。三藏曰。色無自體。聚眾微以成色。折色至微。所以色空。什曰。君以折色至微令色空。當云何復破極微空。三藏曰。眾人皆以方分。分之明極微空。吾意不然。什曰。于意云何。三藏曰。由一微故有眾微。由眾微故有一微。微無自性。何折之有。什公聞此。茫然不知是何言說。遂不復問。時眾皆莫達三藏一乘深旨。又宗輔什公乃謂。三藏無答。於是休論。三藏歸院已。生肇寶云等。又詣問欲決前義云。什公未曉所談。三藏曰。此義難
【現代漢語翻譯】 至元熙二年六月十日翻譯完畢。後來到大宗永初二年十二月二十日，與梵文字再次校對勘正完畢。宋主請求那跋陀羅三藏（Buddhabhadra，意為覺賢）講解這部經。那跋陀羅三藏苦於方言不通，不能完全表達經文的旨意，於是進入道場祈請觀音菩薩。不到七天，就夢見自己的漢人頭顱替換成了梵人的頭顱，因此立刻通曉了漢語。當時人們稱他為換頭三藏。佛馱跋陀羅三藏（Buddhabhadra，意為覺賢）初到關中時，問鳩摩羅什法師（Kumārajīva）說：『您所翻譯的經論怎麼樣？』鳩摩羅什說：『《法華經》、《維摩詰經》等經典，以及《中論》、《十二門論》等論著。』佛馱跋陀羅三藏說：『依您所翻譯的，還沒有超出常人的理解範圍，何必廣為宣揚大名呢？』當時關中盛讚佛馱跋陀羅三藏為大論師。後來秦主姚興請佛馱跋陀羅三藏在東宮主持辯論，座下有學士三千餘人，其中有釋有生、僧肇、僧睿等，儒士有謝靈運、費長房等，都無人敢提問。鳩摩羅什於是高聲問道：『您認為什麼是正見？』佛馱跋陀羅三藏說：『我認為見到一切法都是空。』鳩摩羅什說：『既然是空，那又見到了什麼？』回答說：『見到空，並非沒有見。』鳩摩羅什又問：『空可以被見到嗎？』佛馱跋陀羅三藏說：『空是不可見的。』鳩摩羅什又問：『您用什麼方法來破除色空？』佛馱跋陀羅三藏說：『色沒有自體，是由眾多微塵聚集而成的。將色分解到極微，所以色是空的。』鳩摩羅什說：『您用分解色到極微的方法使色變為空，那麼又該如何破除極微的空呢？』佛馱跋陀羅三藏說：『眾人都是用方位來分割它，以表明極微是空的。我的意思不是這樣。』鳩摩羅什問：『您的意思是怎樣？』佛馱跋陀羅三藏說：『由於一個微塵，所以有眾多微塵；由於眾多微塵，所以有一個微塵。微塵沒有自性，有什麼可以分解的呢？』鳩摩羅什聽了這些，茫然不知所云，於是不再發問。當時眾人都不明白佛馱跋陀羅三藏的一乘深奧旨意。而且宗輔鳩摩羅什的人認為，佛馱跋陀羅三藏沒有回答上來，於是停止了辯論。佛馱跋陀羅三藏回到寺院后，僧生、僧肇、寶云等又去請教，想要解決之前的疑問，認為鳩摩羅什沒有理解所談的內容。佛馱跋陀羅三藏說：『這個道理很難理解。』
【English Translation】 The translation was completed on the tenth day of the sixth month of the second year of the Yuanxi era. Later, on the twentieth day of the twelfth month of the second year of the Dazong Yongchu era, it was re-examined and corrected with the Sanskrit text. The ruler of the Song dynasty requested Buddhabhadra (那跋陀羅三藏, meaning 'Awakened Goodness') to lecture on this scripture. Buddhabhadra was distressed that his unfamiliarity with the local dialect prevented him from fully conveying the scripture's meaning, so he entered the monastery and prayed to Avalokiteśvara (觀音). In less than seven days, he dreamed that his Han Chinese head was replaced with a Sanskrit head, and he immediately understood the Chinese language. At that time, people called him the 'Head-Changing Tripiṭaka Master'. When Buddhabhadra (佛馱跋陀羅三藏, meaning 'Awakened Goodness') first arrived in Guanzhong, he asked the Dharma Master Kumārajīva (鳩摩羅什法師): 'How are the scriptures and treatises you have translated?' Kumārajīva replied: 'The Lotus Sutra, the Vimalakirti Sutra, and other scriptures, as well as the Madhyamaka-kārikā (中論) and Dvādaśanikāya-śāstra (十二門論) and other treatises.' Buddhabhadra said: 'According to your translations, they have not yet exceeded the understanding of ordinary people, so why widely proclaim a great name?' At that time, Guanzhong praised Buddhabhadra as a great master of treatises. Later, the Qin ruler Yao Xing invited Buddhabhadra to preside over a debate in the East Palace, with over three thousand scholars in attendance, including the monks Shi Yousheng, Sengzhao, and Sengrui, and the Confucian scholars Xie Lingyun and Fei Changfang, none of whom dared to ask questions. Kumārajīva then asked loudly: 'What do you consider to be right view?' Buddhabhadra said: 'I consider seeing all dharmas as empty.' Kumārajīva said: 'Since they are empty, then what is seen?' He replied: 'Seeing emptiness is not the same as not seeing.' Kumārajīva then asked: 'Can emptiness be seen?' Buddhabhadra said: 'Emptiness cannot be seen.' Kumārajīva then asked: 'What method do you use to refute the emptiness of form?' Buddhabhadra said: 'Form has no self-nature; it is formed by the aggregation of many minute particles. When form is broken down to the minute particles, therefore form is empty.' Kumārajīva said: 'You use the method of breaking down form to minute particles to make form empty, then how do you refute the emptiness of the minute particles?' Buddhabhadra said: 'People all use direction to divide it, to show that the minute particle is empty. That is not my meaning.' Kumārajīva asked: 'What is your meaning?' Buddhabhadra said: 'Because of one minute particle, there are many minute particles; because of many minute particles, there is one minute particle. Minute particles have no self-nature; what is there to break down?' After hearing this, Kumārajīva was at a loss for words and did not ask any further questions. At that time, the crowd did not understand Buddhabhadra's profound meaning of the One Vehicle. Moreover, those who supported Kumārajīva thought that Buddhabhadra had not answered, so they stopped the debate. After Buddhabhadra returned to the monastery, Sengsheng, Sengzhao, Baoyun, and others went to ask for clarification, wanting to resolve the previous doubts, believing that Kumārajīva had not understood what was being discussed. Buddhabhadra said: 'This principle is difficult to understand.'
了。吾言甚易。什自懵耳。什后又自問亦如前。答終莫之究。幽貞問。此什公論錄於一乘。有道形沙門。欲同窺一乘之論。俱聞三藏之說故。附出此中。
北齊惠炬法師。幼而厭俗。長業華嚴。十五六年。于道場中。六時禮旋。晝夜誦持。初無懈歇。于寐夢中見一童子。自稱善財。告惠炬言。師既能研精華嚴。欲究佛境。明日向南來。與師聰明藥。令師得悟經旨。惠炬明朝具陳諸僧。遂香湯洗浴。身服凈衣。手執香爐。歸命三寶。愿所尋求。必獲如夢。即與童子南行。心口專志。恒念文殊。緣路數里。忽見一池。方圓半里。雜花匝岸有菖蒲。意菖蒲是聰明藥。爰命從童入水采之。忽獲一根大如車軸。歸寺丸合。才服棗許。使覺輕安神爽。日誦萬言。因獲精解華嚴。造此經疏十餘卷。講經五十遍。
大唐永微年中。有居士[樊-大+木]玄智。華嚴藏公之同學。弱冠參道。五經三藏內道被通。專以華嚴為業。居方洲山中。初餌松葉。六十餘年誦持不替。五十年前。感其所地涌甘泉。供足不啻。林生美果。樹樹繁實。遠近採取。無所掛礙。忽雨深雪。行李不通。齋糧時竭。於是則有山神。送藥狀似醍醐。味甘於乳。吃之一題。七日不饑。益加心力。身輕目明。若夜禮誦。自有燈現。晝日誦經。則眾鳥集聽。山
【現代漢語翻譯】 現代漢語譯本： 結束了。我說的話非常容易理解，是鳩摩羅什自己不明白罷了。鳩摩羅什後來又自己提問，也和之前一樣，最終也沒有弄明白。幽貞問道。這些是鳩摩羅什的公開言論，記錄在《一乘論》中。有位名叫有道的沙門，想要一同研究《一乘論》，因為都聽過三藏的說法，所以附帶記錄在此處。
北齊的惠炬法師，從小就厭惡世俗，長大后專研《華嚴經》。十五六年間，在道場中，每天六時禮拜、繞行，日夜誦讀，從不懈怠。在睡夢中見到一個童子，自稱是善財（Sudhana），告訴惠炬說：『您既然能夠研究《華嚴經》的精華，想要探究佛的境界，明天向南走，我會給您聰明的藥，讓您領悟經文的旨意。』惠炬第二天早上把這件事告訴了眾僧，於是用香湯沐浴，穿上乾淨的衣服，手持香爐，歸命三寶，祈願自己所尋求的，必定能像夢中一樣實現。隨即和童子一起向南走，心中口中都專心致志， постоянно唸誦文殊（Manjusri）菩薩的名號。在路邊幾里處，忽然看見一個池塘，方圓半里，岸邊長滿了各種花草和菖蒲。他認為菖蒲就是聰明的藥，於是命令童子下水採摘。忽然得到一根像車軸一樣粗大的菖蒲。回到寺廟后，把它製成藥丸，才服用像棗一樣大小的一點，就覺得身體輕盈安適，精神煥發，每天能誦讀上萬字。因此獲得了對《華嚴經》的精深理解，撰寫了這部經的疏解十餘卷，講解《華嚴經》五十遍。
唐朝永微年間，有位名叫[樊-大+木]玄智的居士，是華嚴藏公的同學。年輕時就參悟佛道，精通五經三藏和內道。專門以研究《華嚴經》為事業，居住在方洲山中。起初以松葉為食，六十多年來誦讀《華嚴經》從不間斷。五十年前，他所居住的地方涌出了甘甜的泉水，足夠他使用，而且林中生長出美味的果實，每棵樹都結滿了果實，遠近的人都可以來採摘，沒有任何阻礙。忽然下起了大雪，道路不通，齋飯也快吃完了。這時就有山神送來一種像醍醐一樣的藥，味道比牛奶還要甘甜。吃下一題（計量單位），七天都不會感到飢餓，而且更加有精神，身體輕盈，眼睛明亮。晚上禮拜誦經時，自然會有燈光出現。白天誦讀經書時，就會有許多鳥聚集來聽。
【English Translation】 English version: That's the end. What I said was very easy to understand, it's just that Kumarajiva (Kumarajiva) himself didn't understand. Kumarajiva later asked himself again, and it was the same as before, and in the end, he didn't figure it out. Youzhen asked. These are Kumarajiva's public remarks, recorded in 'The Treatise on the One Vehicle'. There was a Shramana (Sramana) named Youdao who wanted to study 'The Treatise on the One Vehicle' together, because they had both heard the teachings of the Tripitaka (Tripitaka), so they were recorded here as an attachment.
During the Northern Qi Dynasty, Dharma Master Huiju disliked secular life from a young age and specialized in the Avatamsaka Sutra (Avatamsaka Sutra) when he grew up. For fifteen or sixteen years, in the monastery, he prostrated and circumambulated six times a day, reciting day and night without any懈怠. In a dream, he saw a boy who claimed to be Sudhana (Sudhana), who told Huiju: 'Since you can study the essence of the Avatamsaka Sutra and want to explore the realm of the Buddha, go south tomorrow, and I will give you the medicine of wisdom so that you can understand the meaning of the scriptures.' The next morning, Huiju told the monks about this, and then bathed in fragrant water, put on clean clothes, held an incense burner in his hand, took refuge in the Three Jewels (Triratna), and prayed that what he sought would surely be fulfilled as in the dream. Then he went south with the boy, with his heart and mouth focused, constantly reciting the name of Manjusri (Manjusri). A few miles down the road, he suddenly saw a pond, half a mile in radius, with various flowers and irises growing on the shore. He thought that the iris was the medicine of wisdom, so he ordered the boy to go into the water to pick it. Suddenly, he obtained a rhizome as thick as a cart axle. After returning to the temple, he made it into pills, and after taking only a date-sized amount, he felt light and comfortable, and his spirit was refreshed. He could recite tens of thousands of words a day. Therefore, he gained a profound understanding of the Avatamsaka Sutra, wrote more than ten volumes of commentaries on this sutra, and lectured on the Avatamsaka Sutra fifty times.
During the Yongwei years of the Tang Dynasty, there was a layman named [樊-大+木] Xuanzhi, who was a classmate of Avatamsaka Zanggong. He began to study Buddhism at a young age and was proficient in the Five Classics, the Tripitaka, and the inner path. He specialized in studying the Avatamsaka Sutra and lived in Fangzhou Mountain. At first, he ate pine needles, and for more than sixty years, he recited the Avatamsaka Sutra without interruption. Fifty years ago, sweet springs gushed out from the place where he lived, enough for him to use, and delicious fruits grew in the forest, and every tree was full of fruit, which people from far and near could pick without any hindrance. Suddenly, it snowed heavily, the roads were blocked, and the vegetarian food was about to run out. At this time, a mountain god sent a medicine that looked like ghee (ghee) and tasted sweeter than milk. Eating one ti (unit of measurement) would not make him feel hungry for seven days, and he would have more energy, his body would be light, and his eyes would be bright. When he worshiped and recited the scriptures at night, lights would naturally appear. When he recited the scriptures during the day, many birds would gather to listen.
神眷屬。現身圍繞。異香時來。奇果每至。有時夜誦。口放光明。照及四十餘里。光色如金。遠近驚異。或有人往尋到山。唯見居士誦經口中光明。時年九十有二。無疾而終。荼毗之時。牙齒變為舍利。獲百餘粒。悉放光明。數日不歇。於時僧俗收之。豎塔供養。
永徽年中。禪定寺有兩僧。名道祥惠悟。咸隱太白山中。祥即持誦涅槃。悟即持誦華嚴。服餌松禾。六時禮懺。晝夜誦持。積有年歲。忽於一時見一居士。鬢髮皓首。所衣潔素。儀容恢美。前來設禮。庠序而言。弊居設齋。欲請一僧。僧曰。此唯二僧。俱往可不。居士曰。弟子貧家。本擬請一僧。僧問意欲交誰行雲。請華嚴法師。悟遂赴請。隨居士行。可百餘步。居士於是。騰身於空中問悟曰。師何不升空。悟對曰。貧道無翅。升空未得。居士問悟。師猶未得神通耶。悟答曰。實未得。居士卻從空下。安致悟于居士衣襟中坐。又令冥目。於時只聞耳邊颼颼風聲。可半食頃。還放履地。遂令開目。不知到處。環視唯見大山。觀其屋宇。皆是涌出。延悟入堂。禮佛才畢。忽見五百異僧。執錫持盂。翔空而至。悟敬異僧。寧敢居上。遂從下行。居士來語曰。師受持華嚴。是佛境界。何得於小聖下坐。遂卻引悟。坐於五百聖眾之上。齋后洗漱已。諸聖便騰空而
【現代漢語翻譯】 現代漢語譯本：受到神靈眷顧的家族，（居士）現身時常有神靈圍繞，異香時常飄來，奇異的果實也時常出現。有時夜間誦經，口中放出光明，照亮四十多里，光色如同黃金。遠近的人都感到驚異，有人前去尋找到達山中，只見居士誦經時口中發出光明。當時居士九十二歲，無疾而終。火化時，牙齒變為舍利（佛教聖物，通常指高僧火化后留下的遺物），獲得一百多粒，都放出光明，持續數日不熄滅。當時的僧人和俗人收集起來，建造塔來供養。
永徽年間，禪定寺有兩位僧人，名叫道祥（音譯，僧人名）和惠悟（音譯，僧人名），都隱居在太白山中。道祥專心持誦《涅槃經》（佛教經典名），惠悟專心持誦《華嚴經》（佛教經典名）。他們服用松子和草藥，每天六時禮拜懺悔，晝夜誦持，積累多年。忽然有一天，見到一位居士，鬢髮斑白，衣著潔凈素雅，儀容美好。前來行禮，慢慢地說：『我的住所準備了齋飯，想請一位僧人。』僧人說：『這裡只有我們兩個僧人，一起去可以嗎？』居士說：『弟子家貧寒，本來只想請一位僧人。』僧人問想請誰去。居士說：『請華嚴法師。』惠悟於是應邀前往。跟隨居士走了大約一百多步，居士於是騰身飛到空中，問惠悟說：『法師為何不升空？』惠悟回答說：『貧道沒有翅膀，無法升空。』居士問惠悟：『法師還沒有得到神通嗎？』惠悟回答說：『確實沒有得到。』居士從空中下來，讓惠悟坐在他的衣襟中，又讓他閉上眼睛。當時只聽到耳邊呼呼的風聲，大約半頓飯的時間，又把他放在地上，讓他睜開眼睛。不知道到了什麼地方，環顧四周只見大山。觀看那些房屋，都是從地裡涌出來的。引領惠悟進入大堂，禮佛完畢，忽然看見五百位奇異的僧人，拿著錫杖（僧人用的手杖）和缽盂（僧人用的食器），在空中飛翔而來。惠悟尊敬這些奇異的僧人，不敢坐在上面，於是走到下面。居士來對他說：『法師受持《華嚴經》，是佛的境界，怎麼能坐在小聖的下面？』於是又拉著惠悟，讓他坐在五百位聖眾之上。齋飯後洗漱完畢，眾聖便騰空而
【English Translation】 English version: A family favored by the gods. When (the layman) appears, he is often surrounded by gods. Strange fragrances often arrive, and strange fruits often appear. Sometimes at night, when reciting scriptures, light emanates from his mouth, illuminating more than forty 'li' (a Chinese unit of distance, approximately 500 meters), the color of the light like gold. People near and far are amazed. Some people went to search and reached the mountain, only to see the layman reciting scriptures with light emanating from his mouth. At that time, the layman was ninety-two years old and died without illness. During cremation, his teeth transformed into 'śarīra' (Buddhist relics, usually referring to the remains left after the cremation of a high monk), obtaining more than a hundred grains, all emitting light, which continued for several days without ceasing. The monks and laypeople at that time collected them and built a pagoda to enshrine them.
During the Yonghui era, there were two monks in Chan Ding Temple, named Dao Xiang (transliteration, monk's name) and Hui Wu (transliteration, monk's name), who both lived in seclusion in Mount Taibai. Dao Xiang focused on reciting the 'Nirvana Sutra' (name of a Buddhist scripture), and Hui Wu focused on reciting the 'Avatamsaka Sutra' (name of a Buddhist scripture). They consumed pine nuts and herbs, performed repentance rituals six times a day, and recited scriptures day and night, accumulating years of practice. Suddenly one day, they saw a layman with white hair, dressed in clean and simple clothes, with a beautiful appearance. He came to pay respects and said slowly: 'My residence has prepared a vegetarian meal, and I would like to invite a monk.' The monk said, 'There are only two of us monks here, is it okay to go together?' The layman said, 'This disciple's family is poor and originally only intended to invite one monk.' The monk asked who he wanted to invite. The layman said, 'Please invite the 'Avatamsaka' Dharma master.' Hui Wu then accepted the invitation and went. After following the layman for about a hundred steps, the layman soared into the air and asked Hui Wu, 'Why doesn't the master ascend into the air?' Hui Wu replied, 'This poor monk has no wings and cannot ascend.' The layman asked Hui Wu, 'Has the master not yet attained supernatural powers?' Hui Wu replied, 'Indeed, I have not attained them.' The layman came down from the air and had Hui Wu sit in his lap, and then told him to close his eyes. At that time, he only heard the sound of wind rushing past his ears. After about half the time it takes to eat a meal, he put him back on the ground and told him to open his eyes. He didn't know where he was. Looking around, he only saw mountains. Looking at the houses, they all seemed to emerge from the ground. He led Hui Wu into the hall. After paying respects to the Buddha, he suddenly saw five hundred strange monks, holding 'khakkhara' (a monk's staff) and 'patra' (a monk's bowl), flying in the air. Hui Wu respected these strange monks and did not dare to sit above them, so he went to sit below. The layman came and said to him, 'The master upholds the 'Avatamsaka Sutra', which is the realm of the Buddha, how can you sit below the lesser saints?' So he pulled Hui Wu up again and had him sit above the five hundred saints. After washing up after the vegetarian meal, the saints soared into the air and
去。居士乃遣人擎一床寶物。將以䞋悟。令與咒愿。悟曰。貧道來不由地。居士攜攝至此。自回不得。請垂送歸。誦經報德。居士曰。本所齋意在師一人。雖有五百羅漢來食。皆臨時相請耳。師且與咒愿。當即發遣人。送歸本居。悟與咒愿已。𨓍前有三五童子。各可六七歲。居士呼之。又重標名於一童子遽來。居士語曰。汝可祇事此法師。童子便請于悟曰。師暫開口。悟即依開。童子觀之云。師甚多病。童子即將手。向身上摩。遂取少藥。大如麻子。分為三丸。與悟吞之。又請開口。童子忽飛入口中。悟當時便騰虛。還本所居。住空中謂祥曰。向蒙神仙居士請齋。遂獲神通。今欲暫之蓬萊金闕紫微等宮。以持誦本業。言訖辭祥。攝三衣瓶缽及所受經。升空而去。
顯。慶年中。九隴山有一尼師。志精佛乘華嚴秘藏。入山受持。二十餘載。禮誦無替。依教修行。性定心寂。遂證惠眼。得因陀羅網境界。十方世界微塵剎海九會道場。了了明見。如鏡中像焉。
總章元年。西域有三藏梵僧。來至京洛。高宗師事。道俗歸敬。華嚴藏公。猶為童子。頂禮三藏。請受菩薩戒。時眾白三藏言。此童子誦得華嚴大經。兼解其義。三藏驚歎曰。華嚴一乘是諸佛秘藏。難可遭遇。況通其義。若有人誦得華嚴凈行一品。其人已
【現代漢語翻譯】 現代漢語譯本：於是，這位居士就派人捧來一床的寶物，想要用來供養悟禪師，並請他誦經祈福。悟禪師說：『貧僧來這裡不是自己來的，是居士您把我請到這裡，現在我自己回不去了，請您派人送我回去吧，我會誦經來報答您的恩德。』居士說：『我本來齋僧的用意只在于您一位禪師，即使有五百羅漢來吃飯，也都是臨時邀請的。禪師您先誦經祈福，我馬上就派人送您回原來的地方。』悟禪師誦經祈福完畢后，忽然前面出現了三五個童子，大約六七歲的樣子。居士呼喚他們，又特別指名一個童子，那童子立刻走上前來。居士對童子說：『你可以侍奉這位法師。』童子便請求悟禪師說：『師父您暫時張開嘴。』悟禪師就照著做了。童子看了看說：『師父您有很多病。』童子隨即用手在悟禪師身上摩擦，然後取出一點藥，像麻子那麼大，分成三丸，給悟禪師吞下。又請悟禪師張開嘴，童子忽然飛入口中。悟禪師當時就騰空而起，回到自己原來的住處。他停留在空中對祥禪師說：『先前承蒙神仙居士邀請齋飯，因此獲得了神通。現在我想暫時去蓬萊、金闕、紫微等宮殿，以繼續我持誦佛經的本業。』說完，就向祥禪師告辭，帶著三衣、瓶缽以及所受的經書，升空而去。 顯慶年間，九隴山有一位尼師，立志精研佛法中的《華嚴經》秘藏，進入山中受持佛法二十多年，禮拜誦經從不間斷，依照教義修行，心性安定寂靜，於是證得了慧眼，得到了因陀羅網（Indra's net）的境界，十方世界微塵剎海九會道場，都清清楚楚地顯現在眼前，就像鏡子中的影像一樣。 總章元年，西域有一位三藏梵僧（Tripitaka monk），來到京洛，高宗皇帝對他非常尊敬，道俗兩界都歸順敬仰他。華嚴藏公（Huayan Zang Gong）當時還是個童子，頂禮三藏梵僧，請求受菩薩戒。當時眾人對三藏梵僧說：『這位童子能夠背誦《華嚴經》大經，並且理解其中的含義。』三藏梵僧驚訝讚歎道：『《華嚴經》一乘法門是諸佛的秘密寶藏，難以遇到，更何況是通曉其中的含義。如果有人能夠背誦《華嚴經·凈行品》一品，這個人已經……』
【English Translation】 English version: Thereupon, the lay devotee sent someone to carry a bed of treasures, intending to make offerings to Master Wu and request him to chant sutras and offer blessings. Master Wu said, 'This poor monk did not come here on his own accord. It was you, the lay devotee, who brought me here. Now I cannot return on my own. Please send someone to take me back, and I will repay your kindness by chanting sutras.' The lay devotee said, 'My original intention in offering this vegetarian meal was solely for you, Master. Even if five hundred Arhats were to come to eat, they would only be invited temporarily. Master, please offer blessings first, and I will immediately send someone to take you back to your original residence.' After Master Wu finished chanting sutras and offering blessings, suddenly three to five children, each about six or seven years old, appeared in front of him. The lay devotee called them over and specifically pointed to one child, who immediately came forward. The lay devotee said to the child, 'You may serve this Dharma Master.' The child then requested Master Wu, saying, 'Master, please open your mouth briefly.' Master Wu did as he was asked. The child looked and said, 'Master, you have many illnesses.' The child then rubbed Master Wu's body with his hand, and then took out a little medicine, as big as a sesame seed, divided it into three pills, and gave them to Master Wu to swallow. He then asked Master Wu to open his mouth again, and the child suddenly flew into his mouth. At that moment, Master Wu soared into the sky and returned to his original residence. He stayed in the air and said to Master Xiang, 'Previously, I was invited to a vegetarian meal by an immortal lay devotee, and thus I obtained supernatural powers. Now I wish to temporarily visit the palaces of Penglai, the Golden Gate, and the Purple Micro, etc., to continue my original practice of reciting scriptures.' After speaking, he bid farewell to Master Xiang, took his three robes, alms bowl, and the scriptures he had received, and ascended into the sky and departed. During the Xianqing era, there was a nun on Mount Jiulong who aspired to deeply study the secret teachings of the Avatamsaka Sutra (Huayan Jing), entering the mountains to uphold the Dharma for more than twenty years. She never ceased her prostrations and recitations, practicing according to the teachings, her nature settled and her mind tranquil. Thus, she attained the Wisdom Eye and gained the realm of Indra's net (Indra's net), clearly seeing the ten directions of the world, the dust-mote kalpas, and the nine assemblies of the Dharma realm, just like images in a mirror. In the first year of the Zongzhang era, a Tripitaka monk (Tripitaka monk) from the Western Regions came to Jingluo. Emperor Gaozong revered him, and both monks and laypeople turned to him with respect and admiration. Huayan Zang Gong (Huayan Zang Gong) was still a child at the time, and he prostrated before the Tripitaka monk, requesting to receive the Bodhisattva precepts. At that time, the crowd said to the Tripitaka monk, 'This child can recite the great Avatamsaka Sutra (Huayan Jing) and also understands its meaning.' The Tripitaka monk exclaimed in amazement, 'The One Vehicle of the Avatamsaka Sutra (Huayan Jing) is the secret treasure of all Buddhas, difficult to encounter, let alone understand its meaning. If someone can recite even one chapter of the Pure Conduct Chapter (Jingxing Pin) of the Avatamsaka Sutra (Huayan Jing), that person is already...'
得菩薩凈戒具足。不復更受菩薩戒。西域傳記中說。有人轉華嚴經。以洗手水。滴著一蟻子。其蟻命終。生忉利天。而況有人能得受持。當知此童子。於後必當廣大饒益。能施群生無生甘露。
上元年中。洛州敬愛寺有僧。生緣在鄭州。歸奉覲所親。行及鄭洲界。暮宿店家。次有僧來。不知名號。亦投店宿。與前來僧。並房安置。其後來僧謂主人曰。貧道遠來。疲頓餒乏。主人有酒酤三升。有肉買一斤。具有資直。請速致之。無至遲也。主人遽依請辦。僧盡啖之。其敬愛律師。怒而訶之。身披法服。對俗士恣啖酒肉。不知慚愧。其僧默而不答。至於初夜。索水漱口。端身趺坐。緣發梵音。誦大方廣佛華嚴經。初標品題。次誦如是我聞一時佛在摩竭提國寂滅道場。其僧口角兩邊。俱發光明。狀若金色。聞者垂淚。見者發心。律師亦生羨慕。竊自念言。彼酒肉僧。乃能誦斯大經。比至三更。猶聞誦經聲聲不絕。四帙欲滿。口中光明。轉更增熾。遍於𨓍宇。透于孔隙。照明兩房。律師初不知是光而云。彼客何不息燈。損主人油。律師因起如廁方。窺見金色光明自僧之口兩角而出。誦至五帙已上。其光漸收。卻入僧口。夜五更誦終六帙。僧乃卻臥。須臾天明。律師涕泣。而來五體投地。求哀懺過。輕謗賢聖。愿罪消滅。
【現代漢語翻譯】 現代漢語譯本 獲得圓滿的菩薩凈戒后，就不需要再次受菩薩戒了。西域的傳記中記載，有人轉誦《華嚴經》，用洗手水滴到一隻螞蟻身上，這隻螞蟻死後，轉生到忉利天（Trayastrimsa，佛教欲界六天之一）。更何況有人能夠受持《華嚴經》呢？應當知道這個童子，將來必定能夠廣大利益眾生，施予眾生無生的甘露。
上元年間，洛州敬愛寺有一位僧人，他的出生地在鄭州。他返回鄭州探望親人，走到鄭州境內時，傍晚住在一家客店裡。後來又有一位僧人來到客店，不知道他的名字，也在這家客店住宿，和先來的僧人安排在同一個房間。後來來的僧人對店主說：『貧僧從遠方而來，疲憊飢餓。店主如果有酒三升，有肉一斤，我都出錢購買，請儘快準備，不要耽誤。』店主立刻按照他的要求準備了酒肉，僧人全部吃光了。敬愛寺的律師（Vinaya Master）生氣地責備他說：『你身披法服，卻在俗人面前恣意吃喝，不知羞愧。』那位僧人沉默不語。到了初夜時分，他要了水漱口，端正身體，結跏趺坐，開始用梵音誦讀《大方廣佛華嚴經》。先是標明品題，然後誦讀『如是我聞，一時佛在摩竭提國寂滅道場』。那位僧人的嘴角兩邊，都發出光明，形狀如同金色。聽到的人都流下了眼淚，見到的人都發了菩提心。律師也心生羨慕，暗自想道，『那位吃酒肉的僧人，竟然能夠誦讀這樣的大經。』到了三更時分，還能聽到誦經的聲音不絕於耳。快要誦完四帙（帙，古代書籍的計量單位）時，口中的光明，更加熾盛，遍照整個屋宇，穿透縫隙，照亮兩個房間。律師起初不知道那是光明，還說，『那位客人為什麼不熄燈，浪費店主家的油。』律師因為要上廁所，才窺見到金色的光明從僧人的嘴角兩邊發出。誦到五帙以上時，光明漸漸收斂，回到僧人的口中。五更時分誦完了六帙，僧人就躺下睡覺了。不久天亮了，律師哭泣著，五體投地，向僧人求哀懺悔，懺悔自己輕慢誹謗賢聖，希望罪業能夠消滅。
【English Translation】 English version Having obtained the complete and pure precepts of a Bodhisattva, one does not need to receive the Bodhisattva precepts again. Western Region records say that someone recited the Avatamsaka Sutra (Flower Garland Sutra), and a drop of water from washing his hands fell on an ant. The ant died and was reborn in Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism). How much more so if someone can receive and uphold the Sutra? It should be known that this child will surely greatly benefit sentient beings in the future, bestowing upon them the nectar of non-birth.
In the first year of the Shangyuan era, there was a monk in Jing'ai Temple in Luozhou. His birthplace was in Zhengzhou. He returned to Zhengzhou to visit his relatives. When he reached the boundary of Zhengzhou, he stayed overnight at an inn. Later, another monk came to the inn, whose name was unknown, and also stayed there, being arranged in the same room as the first monk. The later monk said to the innkeeper, 'This poor monk has come from afar, and is tired and hungry. If the innkeeper has three sheng (升, a unit of volume) of wine and one jin (斤, a unit of weight) of meat, I will pay for them. Please prepare them quickly, do not delay.' The innkeeper immediately prepared the wine and meat according to his request, and the monk ate it all. The Vinaya Master (lawyer) of Jing'ai Temple angrily rebuked him, saying, 'You are wearing the Dharma robes, yet you indulge in eating and drinking in front of laypeople, without any shame.' The monk remained silent and did not answer. When it came to the first watch of the night, he asked for water to rinse his mouth, sat upright in the lotus position, and began to recite the Mahavaipulya Buddhavatamsaka Sutra (Great Expansive Buddha Flower Garland Sutra) in Sanskrit. First, he announced the titles of the chapters, and then recited 'Thus have I heard, at one time the Buddha was in the state of Magadha, in the Bodhimanda of Enlightenment.' Light emanated from both corners of the monk's mouth, resembling gold. Those who heard it shed tears, and those who saw it aroused the Bodhi mind. The Vinaya Master also felt envious, and thought to himself, 'That monk who eats and drinks wine and meat is actually able to recite such a great Sutra.' By the third watch of the night, the sound of reciting the Sutra could still be heard continuously. When he was about to finish reciting the fourth fascicle (帙, a unit for counting ancient books), the light from his mouth became even more intense, illuminating the entire house, penetrating the gaps, and lighting up both rooms. The Vinaya Master initially did not know it was light, and said, 'Why doesn't that guest turn off the lamp, wasting the innkeeper's oil?' The Vinaya Master, because he needed to go to the toilet, peeked and saw golden light emanating from both corners of the monk's mouth. When he recited past the fifth fascicle, the light gradually receded and returned to the monk's mouth. At the fifth watch of the night, he finished reciting the sixth fascicle, and the monk lay down to sleep. Soon it was dawn, and the Vinaya Master wept, prostrated himself on the ground, and begged the monk for forgiveness, repenting for his disrespect and slander of the virtuous and holy, hoping that his sins could be eradicated.
儀鳳年中。西域有二梵僧。至五臺山。赍蓮花執香爐。肘膝行步。向山頂禮文殊大聖。遇一尼師在巖石間松樹下繩床上。端然獨坐口誦華嚴。時景方暮。尼謂梵僧曰。尼不合與大僧同宿。大德且去。明日更來。僧曰。深山路遙。無所投寄。愿不見遣。尼曰。君不去某不可住。當入深山。僧徘徊慚懼。莫知所之。尼曰。但下前谷。彼有禪窟。僧依而住。往尋果見禪窟。相去可五里餘。二僧一心合掌。手捧香爐。面北遙禮。傾心聽經。聆聆于耳。初啟經題。稱如是我聞。乃遙見其尼。身處繩床。面南而坐。口中放光。赫如金色。皎在前峰。誦經兩帙已上。其光盛于谷南可方圓十里。與晝無異。經至四帙。其光稍稍卻收。至六帙都畢。其光併入尼口。華嚴經菩薩住處品云。震旦國東北方有菩薩住處。名清涼山。過去諸菩薩。恒于中住。今有菩薩。名文殊師利。與萬菩薩俱。其山在岱洲南折洲東北。名五臺山。首楞嚴三昧經云。文殊是過去平等世界龍種上尊王佛。又央崛摩羅經云。文殊是東方歡喜世界摩尼寶積佛。彼神尼之境界。必文殊之分化。以示梵僧也。
垂拱初年。有中天竺三藏法師日照。遠將梵典來此傳譯。高宗詔太原寺安置。召集京城大德僧。共譯大華嚴密嚴等十餘部經。僧道成薄塵圓測意應等證義
【現代漢語翻譯】 現代漢語譯本：
儀鳳年間，西域來了兩位梵僧（來自西域的僧侶），到達五臺山。他們帶著蓮花，拿著香爐，用肘和膝蓋行走，向山頂禮拜文殊大聖（文殊菩薩）。遇到一位尼師（比丘尼）在巖石間的松樹下繩床上，端正地獨自坐著，口中誦讀《華嚴經》。當時天色將晚，尼師對梵僧說：『尼師不應該和大僧（比丘）同住。大德（對僧侶的尊稱）請離開吧，明天再來。』僧人說：『深山路途遙遠，沒有地方可以投宿，希望不要被趕走。』尼師說：『您不離開，我就不能住在這裡，我將進入深山。』僧人徘徊，感到慚愧和害怕，不知道該怎麼辦。尼師說：『只要下到前面的山谷，那裡有禪窟（禪修的洞穴）。』僧人按照她說的去做了，找到了禪窟，相距大約五里多。兩位僧人一心合掌，手捧香爐，面向北方遙拜，傾心聽經。清晰地聽到，開始唸誦經題，稱『如是我聞』。於是遙遙地看見那位尼師，身處繩床，面向南方而坐，口中放出光芒，明亮如金色，照耀在前方的山峰上。誦經兩帙（古代書籍的計量單位）以上，那光芒照亮山谷南方，可達方圓十里，與白天沒有區別。經誦到四帙，那光芒漸漸收回，到六帙全部結束，那光芒全部進入尼師口中。《華嚴經·菩薩住處品》說，震旦國（中國的古稱）東北方有菩薩居住的地方，名叫清涼山。過去諸位菩薩，經常在那裡居住。現在有菩薩，名叫文殊師利（文殊菩薩），與萬菩薩在一起。那座山在岱洲（指五臺山）南面的折洲東北方，名叫五臺山。《首楞嚴三昧經》說，文殊是過去平等世界龍種上尊王佛。《央崛摩羅經》又說，文殊是東方歡喜世界摩尼寶積佛。那位神尼的境界，一定是文殊菩薩的分身顯化，用來向梵僧示現的。 垂拱初年，有中天竺（印度的古稱）三藏法師（精通佛經的僧侶）日照，遠道帶來梵文經典來此翻譯。高宗皇帝下詔在太原寺安置，召集京城的大德僧侶，共同翻譯《大華嚴經》、《密嚴經》等十餘部經典。僧人道成、薄塵、圓測、意應等參與了證義（考證義理）。
【English Translation】 English version:
In the Yifeng era, two Brahman monks (monks from the Western Regions) arrived at Mount Wutai. They carried lotus flowers and incense burners, walking on their elbows and knees, to pay homage to the great sage Manjushri (Manjushri Bodhisattva) at the summit. They encountered a Bhikkhuni (nun) sitting upright and alone on a rope bed under a pine tree among the rocks, reciting the Avatamsaka Sutra. As evening approached, the nun said to the Brahman monks, 'It is not proper for a Bhikkhuni to stay with Bhikkhus (monks). Virtuous ones (a respectful term for monks), please leave and come again tomorrow.' The monks said, 'The mountain path is long and remote, and there is nowhere to stay. We hope not to be turned away.' The nun said, 'If you do not leave, I cannot stay here; I will enter the deep mountains.' The monks hesitated, feeling ashamed and fearful, not knowing what to do. The nun said, 'Just go down to the valley in front; there is a meditation cave (a cave for meditation).' The monks followed her instructions and found the meditation cave, about five li (a Chinese unit of distance) or so away. The two monks single-mindedly joined their palms, holding the incense burner, and bowed respectfully towards the north, listening intently to the sutra. They clearly heard the beginning of the sutra, reciting 'Thus have I heard.' Then they saw the nun from afar, sitting on the rope bed, facing south, with light emanating from her mouth, bright as gold, shining on the peaks in front. After reciting more than two juan (ancient book measurement unit) of the sutra, the light illuminated the south of the valley, reaching about ten li in circumference, no different from daytime. When the sutra reached four juan, the light gradually receded, and when all six juan were finished, the light completely entered the nun's mouth. The 'Dwelling Places of Bodhisattvas' chapter of the Avatamsaka Sutra says that in the northeast of Zhen Dan (ancient name for China) is a place where Bodhisattvas dwell, called Qingliang Mountain. Past Bodhisattvas constantly resided there. Now there is a Bodhisattva named Manjushri (Manjushri Bodhisattva), together with ten thousand Bodhisattvas. That mountain is located in the northeast of Zhe Zhou (referring to Mount Wutai) south of Daizhou (referring to Mount Wutai), called Mount Wutai. The Shurangama Samadhi Sutra says that Manjushri is the Dragon Seed Supreme King Buddha of the past Equal World. The Angulimaliya Sutra also says that Manjushri is the Mani Jewel Accumulation Buddha of the Eastern Joyful World. The state of that divine nun must be a manifestation of Manjushri Bodhisattva, to reveal herself to the Brahman monks. In the early years of the Chuigong era, the Tripitaka Master (a monk proficient in Buddhist scriptures) Rizhao from Central India (ancient name for India) brought Sanskrit scriptures from afar to translate them here. Emperor Gaozong ordered him to be settled in Taiyuan Temple and summoned virtuous monks from the capital to jointly translate more than ten scriptures, including the Great Avatamsaka Sutra and the Ghansavyuha Sutra. Monks Daocheng, Bochen, Yuance, and Yiying participated in the verification of the meaning.
。復禮思玄等執筆。惠智等譯語。時華嚴藏公在寺。因翻譯次問三藏曰。西域頗有受持一乘獲感應否。三藏曰。貧道比尋師。至於南天夜。宿一寺有大德六十餘僧。皆誦華嚴為業。以文殊為上座。寺僧有已者。以誦得華嚴經者。次補其處。每以日暮來集。焚香禮懺。各誦一卷華嚴。以為恒準。此寺本輪伽鳥舍寶造之。緣眾僧誦華嚴經。其鳥遂感生天。其餘感應其多。不可備述。垂拱三年四月中。華嚴藏公。于大慈恩寺。講華嚴經。寺僧曇衍為講主散講。設無遮會。後藏公往崇福寺。巡謁大德成薦。二律師。時塵律師報藏公曰。今夏賢安坊中郭神亮檀越。身死經七日。卻蘇入寺禮拜。見薄塵自云。傾忽暴已。近蒙更生。當時有使者三人。來追至平等王所。問罪福已。當合受罪。令付使者引送地獄。垂將欲入。忽見一僧云。我欲救汝地獄之苦。教汝誦一行偈。神亮驚懼。請僧救護。卑賜偈文。僧誦偈曰。若人慾了知三世一切佛應當如是觀心造諸如來。神亮乃志心誦此偈數遍。神亮及合同受罪者數千萬人。因此皆得離苦。不入地獄。斯皆檀越所說。當知此偈能破地獄。誠叵思議。藏答塵曰。此偈乃華嚴第四會中偈文。塵初不記是華嚴。猶未全信藏公。乃索十行品撿看。果是十行偈中最後偈也。塵公嘆曰。才聞一偈。千萬人一
【現代漢語翻譯】 現代漢語譯本：復禮思玄等人執筆，惠智等人翻譯。當時華嚴藏公在寺廟裡，因為翻譯的緣故，問三藏法師說：『西域是否有受持《華嚴經》而獲得感應的事例？』三藏法師說：『貧僧我以前尋訪老師，到達南天竺，晚上住在一個寺廟裡，那裡有六十多位高僧，都以誦持《華嚴經》為事業，以文殊菩薩（Manjusri, 智慧的象徵）為上座。寺里的僧人，有因為誦持《華嚴經》而圓寂的，就由下一個誦經的人來補上他的位置。他們每天傍晚聚集在一起，焚香禮拜，各自誦讀一卷《華嚴經》，作為固定的規矩。這座寺廟本來是輪伽鳥用寶物建造的。因為眾僧誦持《華嚴經》，那隻鳥也因此感應而生天。其他的感應事蹟很多，無法一一詳述。』 垂拱三年四月中（公元687年），華嚴藏公在大慈恩寺講解《華嚴經》。寺里的僧人曇衍作為講主，分散講解。設立了無遮大會（an un遮大會，一種不設限制的佈施大會）。後來華嚴藏公前往崇福寺，巡訪大德成薦、二律師。當時塵律師告訴華嚴藏公說：『今年夏天，賢安坊的郭神亮施主，身死七日後，又甦醒過來，到寺里禮拜。他自己說，忽然暴死，最近又蒙受重生。當時有三個使者，來追他到平等王（Yama, 閻羅王）那裡。問過他的罪福之後，應當受罪，就命令使者引他去地獄。快要進入地獄的時候，忽然看見一個僧人說：『我想要救你脫離地獄的苦難，教你誦讀一行偈語。』郭神亮驚恐害怕，請求僧人救護，僧人就賜給他偈文。僧人誦讀偈語說：『若人慾了知三世一切佛，應當如是觀，心造諸如來。』郭神亮於是專心誦讀這句偈語數遍。郭神亮以及一同受罪的數千萬人，因此都得以脫離苦難，不入地獄。』這些都是郭神亮施主所說的。應當知道這句偈語能夠破除地獄，真是不可思議。』 華嚴藏公回答塵律師說：『這句偈語是《華嚴經》第四會中的偈文。』塵律師起初不記得是《華嚴經》中的偈語，還不太相信華嚴藏公，於是就找來《十行品》檢視，果然是《十行品》中最後的偈語。塵律師感嘆道：『才聽到一句偈語，千萬人一起……』
【English Translation】 English version: Fu Li Sixuan and others wrote it down, and Hui Zhi and others translated it. At that time, Master Hua Yan Zang was in the temple. Due to the translation work, he asked the Tripitaka Master: 'Are there any examples in the Western Regions of people who uphold the Avatamsaka Sutra (Hua Yan Jing, 華嚴經) and receive responses?' The Tripitaka Master said, 'I, a poor monk, once sought out teachers and arrived in South India. I stayed overnight in a temple where there were more than sixty virtuous monks, all of whom made reciting the Avatamsaka Sutra their practice, with Manjusri (文殊菩薩, wisdom personified) as their leader. Among the monks in the temple, those who passed away due to reciting the Avatamsaka Sutra were replaced by the next person who recited the sutra. They gathered together every evening, burned incense, and performed prostrations, each reciting one chapter of the Avatamsaka Sutra as a fixed rule. This temple was originally built with treasures by the Kalavinka bird (輪伽鳥). Because the monks recited the Avatamsaka Sutra, the bird was also inspired to be reborn in the heavens. There are many other responsive events, which cannot be described in detail.' In the fourth month of the third year of the Chuigong era (687 AD), Master Hua Yan Zang lectured on the Avatamsaka Sutra at the Great Ci'en Temple. The monk Tan Yan of the temple, as the lecturer, gave scattered explanations. An Unrestricted Assembly (無遮大會, a type of unrestricted almsgiving assembly) was established. Later, Master Hua Yan Zang went to Chongfu Temple to visit the virtuous monks Cheng Jian and the two Vinaya Masters. At that time, Vinaya Master Chen told Master Hua Yan Zang: 'This summer, the benefactor Guo Shenliang of Xian'an Ward died for seven days and then woke up and came to the temple to worship. He himself said that he had suddenly died and recently been reborn. At that time, three messengers came to pursue him to the place of King Yama (平等王, the king of hell). After questioning his sins and merits, he was supposed to be punished, so he ordered the messengers to lead him to hell. Just as he was about to enter hell, he suddenly saw a monk who said, 'I want to save you from the suffering of hell and teach you to recite a line of verse.' Guo Shenliang was frightened and asked the monk for help, and the monk gave him the verse. The monk recited the verse, saying: 'If a person wants to understand all the Buddhas of the three worlds, he should contemplate in this way, that the mind creates all the Tathagatas.' Guo Shenliang then recited this verse wholeheartedly several times. Guo Shenliang and tens of millions of others who were suffering together were thus able to escape suffering and not enter hell.' These are all the words of the benefactor Guo Shenliang. It should be known that this verse can destroy hell and is truly inconceivable.' Master Hua Yan Zang replied to Vinaya Master Chen: 'This verse is from the fourth assembly of the Avatamsaka Sutra.' Vinaya Master Chen initially did not remember that it was a verse from the Avatamsaka Sutra and did not fully believe Master Hua Yan Zang, so he searched for the Ten Conducts Chapter (十行品) to check, and indeed it was the last verse in the Ten Conducts Chapter. Vinaya Master Chen exclaimed, 'Just hearing one verse, tens of millions of people together...'
時脫苦。況受持全部。講通深義耶。
垂拱三年。惠英比丘。從藏公于慈恩寺座下。聽講華嚴已。巡院經行。至翻譯院時。與慈恩弘志法師楚國寺光法師偕行。藏公謂諸德曰。西域有勒那三藏法師。唐云寶意。講華嚴。聽眾數千。忽有二人。形貌端嚴。身光赫奕。于大眾前禮三藏曰。弟子從忉利天帝釋使來。請法師天上。講華嚴經。愿垂即行。三藏曰。貧道講猶未畢。未可相隨。畢即依請。使者曰。幾時當畢。三藏曰。猶有兩帙。使者又云。愿畢在畢。當更親迎。三藏許已。忽即不見。及講欲終才收經了。使者又來。當時都講梵音維那等。法師于高座上。一時遷化。隨使赴于釋宮。講贊大乘深旨。當知華嚴秘藏。天上人間無不宗重。
天授元年。華嚴藏公。歸覲祖母到曾洲。牧宰香花郊迎至二年。請講華嚴。說法之次議及邪正。時有少道士。在側歸報弘道觀王。北寺講師。誹謗道尊。觀主聞之其怒。明晨領諸道士三十餘人。來至講所。面興慍色。口發粗言。謂藏公曰。但自講經。何故論道門事。藏公曰。貧道自講華嚴。無他論毀。觀主問曰。一切諸法。悉皆平等耶。藏公對曰。諸法亦平等亦不平等。觀主又問。何法平等。何法不平等。答曰。一切法不出二種。一者真諦二者俗諦。若約真諦。無此無彼。無
【現代漢語翻譯】 現代漢語譯本 暫時擺脫痛苦，更何況是受持全部經文，通曉其中深刻的含義呢？
垂拱三年（公元687年），惠英比丘在慈恩寺藏公座下聽講《華嚴經》后，在寺院中巡視行走。走到翻譯院時，與慈恩寺的弘志法師、楚國寺的光法師一同行走。藏公對各位法師說：『西域有位勒那三藏法師（梵文：Ratna，意為寶意），講《華嚴經》，聽眾數千人。忽然有兩個人，形貌端正莊嚴，身上光芒閃耀，在大眾面前禮拜三藏法師說：『弟子是奉忉利天（Trayastrimsa，佛教宇宙觀中的欲界第二天）帝釋（Indra，忉利天之主）的命令而來，請法師到天上講《華嚴經》，希望您能立即前往。』三藏法師說：『貧僧的講解還沒有結束，不能和你們一起去。講完之後，就依從你們的請求。』使者問：『什麼時候才能講完？』三藏法師說：『還有兩帙（zhì，量詞，指卷軸）沒有講完。』使者又說：『希望講完的時候，能夠親自來迎接。』三藏法師答應了。使者忽然就不見了。等到講解快要結束，剛剛收起經書的時候，使者又來了。當時都講（寺院中負責講經的僧人）、梵音維那（寺院中負責唱誦的僧人）等法師都在高座上，一時之間遷化（佛教用語，指去世），跟隨使者前往帝釋宮，講贊大乘（Mahāyāna，佛教宗派之一）的深刻旨意。應當知道《華嚴經》的秘密寶藏，天上人間沒有不尊崇重視的。』
天授元年（公元690年），華嚴藏公回鄉探望祖母，到達曾洲。當地官員用香花在郊外迎接。到第二年，請藏公講解《華嚴經》。說法的時候，談論到邪正的問題。當時有個年輕的道士在旁邊，回去稟告弘道觀的王北寺講師，說藏公誹謗道教。觀主聽了非常憤怒。第二天早上，帶領三十多個道士來到講經的地方，臉上帶著怒色，口裡說著粗魯的話，對藏公說：『你只管講你的經，為什麼議論道門的事情？』藏公說：『貧僧只是講解《華嚴經》，沒有其他議論和譭謗。』觀主問：『一切諸法，都平等嗎？』藏公回答說：『諸法既平等，又不平等。』觀主又問：『什麼法是平等的？什麼法是不平等的？』藏公回答說：『一切法不出兩種，一是真諦（Paramārtha-satya，佛教用語，指最高的真理），二是俗諦（Saṃvṛti-satya，佛教用語，指世俗的真理）。如果從真諦來說，沒有這個沒有那個，沒有……』
【English Translation】 English version How much more so to be free from suffering, let alone to uphold the entire scripture and understand its profound meaning?
In the third year of the Chuigong era (687 AD), Bhiksu Huiying, after listening to the lectures on the Avatamsaka Sutra (Flower Garland Sutra) under the seat of Master Zang at Ci'en Temple, was walking around the temple. When he arrived at the translation院 (translation courtyard), he was walking with Dharma Master Hongzhi of Ci'en Temple and Dharma Master Guang of Chuguo Temple. Master Zang said to the virtuous ones: 'In the Western Regions, there is a Tripiṭaka (Buddhist canon) Master named Ratna, which in Tang (dynasty) means Bao Yi (寶意, Precious Intention). He lectured on the Avatamsaka Sutra, and there were thousands of listeners. Suddenly, two people appeared, with dignified appearances and radiant bodies. In front of the crowd, they bowed to the Tripiṭaka Master and said: 'Disciples are sent by Indra (帝釋, the lord of Trayastrimsa heaven) from Trayastrimsa (忉利天, the second heaven of the desire realm) to invite the Dharma Master to heaven to lecture on the Avatamsaka Sutra. We hope you will come immediately.' The Tripiṭaka Master said: 'This poor monk's lecture is not yet finished, and I cannot go with you. After it is finished, I will follow your request.' The messengers asked: 'When will it be finished?' The Tripiṭaka Master said: 'There are still two zhì (帙, scrolls) left.' The messengers then said: 'We hope to personally welcome you when it is finished.' The Tripiṭaka Master agreed. Suddenly, they disappeared. When the lecture was about to end, and the scriptures were just put away, the messengers came again. At that time, the dujiang (都講, the monk in charge of lecturing in the temple), the Fan Yin Weina (梵音維那, the monk in charge of chanting in the temple), and other Dharma Masters, on the high seat, were transformed at the same time (a Buddhist term for passing away), and followed the messengers to Indra's palace to lecture and praise the profound meaning of the Mahāyāna (大乘, the Great Vehicle). It should be known that the secret treasure of the Avatamsaka Sutra is revered and valued by both heaven and earth.'
In the first year of the Tianshou era (690 AD), Master Zang of the Avatamsaka Sutra returned to his hometown to visit his grandmother and arrived in Zengzhou. The local officials welcomed him with incense and flowers in the suburbs. In the second year, they invited Master Zang to lecture on the Avatamsaka Sutra. During the Dharma talk, the issue of right and wrong was discussed. At that time, there was a young Taoist priest nearby who returned to report to Wang, the lecturer of the Hongdao Temple in the north, saying that Master Zang was slandering Taoism. The abbot was very angry when he heard this. The next morning, he led more than thirty Taoist priests to the place of the lecture, with anger on their faces and rude words in their mouths, and said to Master Zang: 'You just lecture on your scriptures, why do you discuss matters of the Taoist school?' Master Zang said: 'This poor monk is only lecturing on the Avatamsaka Sutra, without other discussions or slanders.' The abbot asked: 'Are all dharmas (諸法, phenomena) equal?' Master Zang replied: 'Dharmas are both equal and unequal.' The abbot asked again: 'Which dharmas are equal? Which dharmas are unequal?' Master Zang replied: 'All dharmas do not go beyond two kinds: one is Paramārtha-satya (真諦, the ultimate truth), and the other is Saṃvṛti-satya (俗諦, the conventional truth). If we speak from the perspective of Paramārtha-satya, there is neither this nor that, there is no...'
自無他。非凈非穢。一切皆離。故平等也。若約俗諦。有善有惡。有尊有卑。有邪有正。豈得平等耶。道士詞窮無對。猶嗔不解。于如來所。生毒害言。歸觀經一宿。明朝洗面手。忽眉發一時俱落。通身瘡皰方生悔心。歸敬三寶。求哀藏公。誓願受持華嚴經一百遍。轉誦向二年。猶有十遍未畢。忽感眉發重生身瘡皆愈。曾洲道俗。無不見聞。
聖曆元年。則天太后。詔請于闐三藏實叉難陀。與大德十餘人。于東都佛授記寺。翻譯華嚴。僧復禮綴文。藏公筆授。沙門戰陀提婆等譯語。僧法寶弘置波侖惠儼去塵等審覆證義。太史太子中舍膺福衛事參軍于師逸等。同共翻譯。則天與三藏大德等。于內遍空寺。親御法筵。制序刊定。其夜則天。夢見天雨甘露。比至五更。果有微雨。香水之雨。又于內苑𨓍沼中。生一莖百葉蓮華。綠枝紅葩香艷超倫。蓮花有三種。一人間華有十葉。二天上華有百葉。三凈土華有千葉。今內苑生百葉者。明是天華也。則天嘉此。翻譯瑞應。詔出花椂使中官。送向佛授記寺翻譯之所。舉寺僧眾。及懷洲大云寺什法師。在悉同觀睹。敬嘆希奇。至聖歷二年十月八日。譯新經訖。詔請藏公。于佛授記寺。講此新經。至華藏世界品。講堂及寺院。地皆震動。舉眾驚異。都維那惠表僧弘置等。連狀聞奏
。敕批云。昨敷演微言。弘揚秘頤。初譯之日。夢甘露以呈祥。開講之晨。感地動而標異。斯乃如來降跡。用符九會之文。豈朕庸虛敢堂六種之震。披覽來狀。欣暢兼懷。
聖歷年中。于闐三藏實叉難陀。于佛授記寺。翻譯華嚴。向藏公曰。本國有沙彌。名彌伽薄。持十戒。雖未受具。身意清凈。專誦華嚴。於一日中。有二使者。至作禮。狀貌偉麗。身有光明。彌伽怪異。問所從來。使者對曰。弟子自降忉利。帝釋使來。請師誦華嚴經。愿垂即行。伽曰未審。天帝何緣。見命而誦經耶。使者曰。帝與修羅戰時。每被凌迫。帝以天眼。觀視閻浮。欲求唸誦加護。縱有四漢。未辦斯事。唯見法師專精華嚴。心遊佛境。可為人天福田。所以見迎耳。師曰。貧道必能有所饒益。豈敢辭耶。於是受請。閉目俄頃便至天宮。帝喜曰。每被修羅見擾。故屈師來。師受持華嚴。諸天護持。善神影衛。請為誦經。以禳彼敵。帝即脫天冠。擬於虛空。忽然化出殿堂。七寶所成。四門八牖。摩尼眾寶之所莊飾。懸繒幡蓋。間列花香。以為供養。請入殿坐蓮花座。誦華嚴經。經聲寥高。遍徹天宮。帝釋即領三十三天四兵侍衛萬衆圍繞。坐于寶臺。乘空而行。向其斗所。修羅軍眾。睹此威靈。即便退衄。徒侶潛竄于藕孔中。帝釋卻請師天宮
【現代漢語翻譯】 現代漢語譯本：皇帝下旨說：『昨天闡述精微的佛法，弘揚深奧的教義，初次翻譯佛經的那天，夢見甘露降下以示吉祥，開始講經的早晨，感到大地震動以示奇異。這正是如來佛降臨人世，應驗了九會說法的經文。難道朕這平庸之人，敢當六種震動的瑞兆？』打開奏章細看，心中欣喜暢快。
聖歷年間，于闐（Khotan，古代西域國名）的三藏法師實叉難陀（Śikṣānanda，唐代譯經大師）在佛授記寺翻譯《華嚴經》。他對向藏公說：『我的國家有個沙彌（Śrāmaṇera，佛教出家男子），名叫彌伽薄（Mīgabha），持守十戒，雖然沒有受具足戒，但身心清凈，專心誦讀《華嚴經》。有一天，有兩位使者來到，向他行禮，容貌偉岸美麗，身上有光明。彌伽薄感到奇怪，問他們從哪裡來。使者回答說：『弟子從忉利天（Trāyastriṃśa，佛教欲界六天之一）降臨，是帝釋天（Indra，佛教護法神）派來，請法師誦讀《華嚴經》，希望您能立即前往。』彌伽薄說：『不知天帝有什麼緣故，要命令我誦經呢？』使者說：『天帝與修羅（Asura，古印度神話中的惡神）作戰時，常常被欺凌壓迫。天帝用天眼觀察閻浮提（Jambudvīpa，佛教指我們所居住的這個世界），想要尋求唸誦佛經的加持護佑。即使有四位漢人，也辦不到這件事。唯獨見到法師專心致志于《華嚴經》，心神遊歷于佛的境界，可以作為人天的福田，所以才來迎接您。』法師說：『貧道必定能夠有所幫助，怎敢推辭呢？』於是接受邀請，閉上眼睛一會兒就到了天宮。帝釋天高興地說：『我常常被修羅侵擾，所以委屈您前來。法師受持《華嚴經》，諸天護持，善神暗中保衛，請您為我誦經，以消除敵人的威脅。』帝釋天立刻脫下天冠，放在虛空中，忽然化出一個殿堂，用七寶構成，四面有門，八面有窗，用摩尼寶珠等各種珍寶裝飾，懸掛著綵帶幡幢，擺放著鮮花香料，作為供養。請法師進入殿中，坐在蓮花座上，誦讀《華嚴經》。經聲高遠，響徹天宮。帝釋天率領三十三天（Trāyastriṃśa，佛教欲界六天之一）的四兵侍衛，以及無數的隨從，環繞著他，坐在寶臺上，乘空而行，前往戰鬥的地方。修羅軍眾看到這威嚴神靈，立刻退卻潰敗，同伴們都藏到藕孔中。帝釋天又請法師回到天宮。
【English Translation】 English version: The imperial decree stated: 'Yesterday, subtle doctrines were expounded, and profound teachings were promoted. On the day of the initial translation, a dream of sweet dew appeared as an auspicious sign. On the morning of the lecture's commencement, an earthquake was felt, marking a unique event. This signifies the descent of the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha), corresponding to the texts of the Nine Assemblies. How could I, a mediocre person, dare to bear the six kinds of tremors?' Upon reading the memorial, I felt joy and elation.
During the Shengli era, the Tripiṭaka (Tripiṭaka, the three baskets of Buddhist scriptures) master Śikṣānanda (Śikṣānanda, a Tang Dynasty translator of scriptures) from Khotan (Khotan, an ancient kingdom in the Western Regions) was translating the Avataṃsaka Sūtra (Avataṃsaka Sūtra, the Flower Garland Sutra) at the Buddha Prediction Temple. He said to Xiang Zang Gong: 'In my country, there is a Śrāmaṇera (Śrāmaṇera, a novice monk) named Mīgabha (Mīgabha), who observes the ten precepts. Although he has not received full ordination, his body and mind are pure. He diligently recites the Avataṃsaka Sūtra. One day, two messengers arrived, bowed to him, and were of majestic and beautiful appearance, with light emanating from their bodies. Mīgabha was astonished and asked where they came from. The messengers replied: 'We have descended from Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of desire in Buddhism), sent by Indra (Indra, a protector deity in Buddhism) to invite the master to recite the Avataṃsaka Sūtra. We hope you will come immediately.' Mīgabha said: 'I wonder, for what reason does the Heavenly Emperor command me to recite the sutra?' The messengers said: 'When the Heavenly Emperor battles with the Asuras (Asura, a race of demonic beings in Indian mythology), he is often oppressed and harassed. The Heavenly Emperor uses his divine eye to observe Jambudvīpa (Jambudvīpa, the world we inhabit according to Buddhism), seeking the blessings and protection of sutra recitation. Even if there were four Han Chinese, they could not accomplish this. Only you, Dharma Master, are seen to be wholeheartedly devoted to the Avataṃsaka Sūtra, your mind wandering in the realm of the Buddha, capable of being a field of merit for humans and gods. That is why we have come to welcome you.' The Dharma Master said: 'This humble monk will surely be able to offer some assistance; how could I refuse?' Thus, he accepted the invitation, closed his eyes for a moment, and arrived at the heavenly palace. Indra was pleased and said: 'I am often disturbed by the Asuras, so I have troubled you to come. With the Dharma Master upholding the Avataṃsaka Sūtra, the gods will protect, and the benevolent spirits will secretly guard. Please recite the sutra for me to dispel the threat of the enemy.' Indra immediately removed his heavenly crown and placed it in the void, and suddenly a palace appeared, made of seven treasures, with doors on all four sides and windows on all eight sides, adorned with Maṇi jewels and various treasures, with hanging banners and canopies, and arranged with flowers and incense as offerings. He invited the Dharma Master to enter the palace and sit on a lotus throne to recite the Avataṃsaka Sūtra. The sound of the sutra was clear and high, resonating throughout the heavenly palace. Indra led the four divisions of the thirty-three heavens (Trāyastriṃśa, one of the six heavens of desire in Buddhism), along with countless attendants, surrounding him, sitting on a jeweled platform, and traveling through the air to the place of battle. The Asura armies, seeing this majestic and divine power, immediately retreated and collapsed, and their companions hid in the holes of lotus roots. Indra then invited the Dharma Master back to the heavenly palace.
。供養施以七珍異寶。帝釋又白師言。若須長生之藥。亦當奉上。請住天宮。無見辭也。師曰。割愛出家。求無上道。世間珍異。及長生事。非所志焉。帝於是五體投地。一心頂禮曰。愿成菩提時。誓相濟脫。莫見棄遺。乃遣使送還閻浮。所有衣服。皆染天香。終身不滅。后終愿生凈土。實叉三藏。具識此沙彌者矣。
聖歷年中。于闐三藏實叉難陀云。龜茲國中。唯習小乘。不知釋迦分化百億。現種種身云。示新境界。不信華嚴大經。有梵僧。從天竺將華嚴梵本。至其國中。小乘師等。皆無信受。梵僧遂留經而歸。小乘諸師。乃以經投棄于井經于井中。放光赫如火聚。夜諸師睹之。疑謂金寶。至明集議。使人漉之。乃是前所棄華嚴經也。諸師稍為驚異。遂卻入歸經藏中龕安置。他日忽見梵本。在其藏內最上隔。諸師念言。此非我釋迦所說耶。吾見有少異。乃收入藏中。何人輒將向此上隔。又以梵本。置於下龕。僧眾躬鎖藏門。自掌鑰鉤。明日開藏。還見華嚴在其上隔。諸師方悟一乘大教威靈如此。慚悔過責。信慕漸生矣。
證聖年中。花陰鄧元英(有本名元爽)有一親友。忽染時患。死經七日卻穌。謂元爽曰。見冥道宮吏將追君父。文案欲成。急修功德以禳之。元英驚懼曰。修何功德。而疾獲免。彼人云
【現代漢語翻譯】 現代漢語譯本：用七種珍奇的寶物來供養佈施。帝釋天又對法師說：『如果需要長生不老藥，我也應當奉獻上，請您住在天宮，不要離去。』法師說：『我已割捨了世俗的愛而出家，尋求無上的佛道。世間的珍寶和長生之事，不是我的志向。』於是帝釋天五體投地，一心頂禮說：『愿您成就菩提時，誓願救濟我脫離苦難，不要拋棄我。』然後派遣使者送法師返回閻浮提（Jambudvipa，指我們所居住的這個世界）。法師所有的衣服，都染上了天上的香氣，終身不滅。後來法師發願往生凈土。實叉三藏（Śikṣānanda，唐代譯經家）完全認識這位沙彌。 聖歷年間，于闐（Khotan，古代西域國名）的三藏法師實叉難陀（Śikṣānanda）說，龜茲國（Kucha，古代西域國名）中，只學習小乘佛法，不知道釋迦牟尼佛（Śākyamuni，佛教創始人）分化百億化身，顯現種種身相。他們說這是顯示新的境界，不相信《華嚴經》這樣的大乘經典。有一位梵僧，從天竺（India，古代對印度的稱呼）將《華嚴經》的梵文版本帶到龜茲國中，小乘的法師們都不相信接受。梵僧於是留下經書而返回。小乘的各位法師，竟然將經書投入井中。經書在井中，放出光芒，像火堆一樣明亮。夜晚，各位法師看到了，懷疑是金銀珠寶。到第二天早上，大家聚集商議，派人去打撈。撈上來的，卻是先前所丟棄的《華嚴經》。各位法師稍微感到驚異，於是又將經書放回經藏中的龕位安置。過了幾天，忽然看見梵文版本，在經藏內最上面的隔層。各位法師心想，這難道不是我釋迦牟尼佛所說的嗎？我們看到有些不同，就收入藏中，什麼人擅自將它放到這上面的隔層？又將梵文版本，放置在下面的龕位。僧眾親自鎖上藏經的門，自己掌管鑰匙。第二天打開經藏，還是看見《華嚴經》在最上面的隔層。各位法師這才醒悟到一乘大教的威靈是如此的不可思議，慚愧後悔，逐漸產生了信慕之心。 證聖年間，花陰（地名）的鄧元英（有的版本名為鄧元爽）有一位親友，忽然染上當時的疾病，死後經過七天卻又甦醒過來。他對鄧元爽說：『我看見陰間的官吏將要追捕你的父親，文案就要完成了，趕快修功德來禳解。』鄧元英驚恐地說：『修什麼功德，才能快速免除災禍？』那人說：
【English Translation】 English version: He offered seven kinds of rare treasures as alms. Emperor Śakra (帝釋, the ruler of the Trāyastriṃśa Heaven) further said to the master, 'If you need the elixir of immortality, I shall also offer it. Please stay in the heavenly palace and do not leave.' The master said, 'I have renounced worldly love to seek the supreme path. Worldly treasures and the matter of immortality are not my aspirations.' Thereupon, Emperor Śakra prostrated himself with his five limbs touching the ground and wholeheartedly paid homage, saying, 'When you attain Bodhi (菩提, enlightenment), I vow to help and deliver you. Do not abandon me.' He then sent messengers to escort the master back to Jambudvipa (閻浮提, the world we live in). All the master's clothes were imbued with heavenly fragrance, which never faded throughout his life. Later, the master vowed to be reborn in the Pure Land. Śikṣānanda (實叉三藏, a translator of Buddhist scriptures in the Tang Dynasty) fully recognized this Śrāmaṇera (沙彌, novice monk). During the Shengli era, the Tripiṭaka master Śikṣānanda (實叉難陀) of Khotan (于闐, an ancient kingdom in the Western Regions) said that in the kingdom of Kucha (龜茲, an ancient kingdom in the Western Regions), they only studied the Hinayana (小乘, Lesser Vehicle) teachings and did not know that Śākyamuni Buddha (釋迦牟尼佛, the founder of Buddhism) manifested hundreds of billions of transformation bodies, displaying various forms. They said this was showing new realms and did not believe in the Mahāvaipulya Buddhāvataṃsaka Sūtra (《華嚴經》, Flower Garland Sutra). A Brahmin monk from India (天竺, ancient name for India) brought a Sanskrit version of the Avataṃsaka Sūtra to the kingdom. The Hinayana masters did not believe or accept it. The Brahmin monk then left the scripture and returned. The Hinayana masters threw the scripture into a well. The scripture in the well emitted light, as bright as a pile of fire. At night, the masters saw it and suspected it was gold and jewels. The next morning, they gathered and discussed, sending someone to retrieve it. What they retrieved was the Avataṃsaka Sūtra they had discarded earlier. The masters were slightly astonished and placed the scripture back in the niche in the scripture repository. A few days later, they suddenly saw the Sanskrit version in the uppermost compartment of the repository. The masters thought, 'Is this not what our Śākyamuni Buddha said? We see some differences, so we put it in the repository. Who dared to put it in this upper compartment?' They then placed the Sanskrit version in the lower niche. The monks personally locked the door of the repository and kept the key themselves. The next day, when they opened the repository, they still saw the Avataṃsaka Sūtra in the uppermost compartment. The masters then realized the power of the One Vehicle (一乘, Ekayana) teachings was so incredible. They felt ashamed and remorseful, and gradually developed faith and admiration. During the Zheng Sheng era, Deng Yuanying (鄧元英) of Huayin (花陰, place name) had a close friend who suddenly contracted the epidemic of the time. He died and revived after seven days. He said to Deng Yuanying, 'I saw the officials of the underworld were about to arrest your father. The documents were about to be completed. Quickly cultivate merit to avert the disaster.' Deng Yuanying asked in fear, 'What merit should I cultivate to quickly avoid the calamity?' The man said,
。急寫大華嚴經一部。若遲大期不遠。元英乃遽市買紙。向鄰寺伏禪師院。請禪師與名召經生。如法護凈。一時書寫。未俞旬日。經已周畢。辦齋慶之。於後遂免斯厄。元英仍依母服免切在懷。至其冬十一月中。于母墳所舊種寒枯之莖。忽生花葉。芳[廿/(麩-夫+玉)]榮艷。五彩含英。斯蓋寫經之感也。洲縣以之聞奏。則天嗟異。賜立孝門。降敕旌表。
如意元年。降洲有二童女。皆性識靜正。眇年依師姑。誦華嚴經。得三十餘卷。師姑戒行。精苦常誦華嚴為業。欲教二女令得剃度。無幾師姑忽然端坐而終。二女朝朝。詣墳所號泣。經於三年。墳上忽生紅蓮五莖。二女睹華感異。益以號慕。忽見一梵僧。神儀甚偉。來問女曰。汝何哀號如是。女對曰。于和尚所。誦習華嚴。志求出家。不圖無感。師姑早喪。僧曰。汝既能懇求剃落。何憂不果。僧乃於懷中。出一磚像方圓六七寸。以授二女。而告之曰。汝將此像。於家供養。不久當獲出家。女得像已禮謝梵僧。少傾忽然不見。女即將歸家。如法供養。精勤信敬。一心無怠。其像方圓。日長一寸。十日間。無日不長。后至丈餘。洲縣知之。兼花檢覆聞奏。則天異之。詔遣二女。兼花根莖同入發墓取花。乃見花莖透棺而出。破棺取根。根自師始舌上而生。光彩鮮
【現代漢語翻譯】 現代漢語譯本：元英急忙購買紙張，前往鄰寺伏禪師的院落，請禪師幫忙找來經生，如法如儀地做好防護和清潔工作，同時開始書寫《大華嚴經》。不到十天，經書就全部抄寫完畢。元英舉辦齋戒儀式慶祝此事，之後便免除了這場災禍。元英仍然因為母親的喪事而悲痛不已。到了那年冬天的十一月中旬，在母親墳墓旁過去種植的已經枯萎的植物莖幹上，忽然長出了花和葉子，芬芳美麗，色彩鮮豔，五彩繽紛。這大概是抄寫經書所產生的感應吧。洲縣將此事上報朝廷，則天皇帝感到驚異，賜予元英家『孝門』的稱號，並下旨表彰。
如意元年（武則天年號），降洲有兩個童女，都性格沉靜端正。年幼時跟隨師姑誦讀《華嚴經》，已經讀了三十多卷。師姑戒律精嚴，常以誦讀《華嚴經》為業。想要教導兩個童女，讓她們能夠剃度出家。沒過多久，師姑忽然端坐而逝。兩個童女每天都到墳墓前哭泣，持續了三年。墳墓上忽然長出五株紅蓮。兩個童女看到花朵，感到驚異，更加思念師姑。忽然出現一位梵僧（指來自印度的僧人），神態莊嚴。他問兩個童女說：『你們為何如此悲傷哭泣？』童女回答說：『我們在師父這裡誦讀《華嚴經》，立志出家，沒想到沒有感應，師姑早早去世了。』僧人說：『你們既然能夠懇切地祈求剃度，何必擔心不能如願？』僧人於是從懷中取出一尊磚像，方圓六七寸，交給兩個童女，並告訴她們說：『你們將這尊佛像帶回家供養，不久就能獲得出家。』童女得到佛像后，向梵僧行禮感謝。一會兒，梵僧忽然不見了。童女隨即帶著佛像回家，如法供養，精勤信奉，一心不懈。佛像的方圓每天增長一寸。十天之內，每天都在增長。後來長到一丈多。洲縣官員得知此事，連同花朵一起上報朝廷。則天皇帝感到驚異，下詔派遣兩個童女，連同花朵的根莖一同入墓取花。只見花莖穿透棺材而出。破開棺材取出花根，花根從師姑的舌頭上長出，光彩鮮艷。
【English Translation】 English version: Yuan Ying hurriedly bought paper and went to the neighboring Fushan (伏禪) Zen Master's courtyard in the temple, asking the Zen Master to help find scribes, and properly and cleanly prepared for writing the 'Great Avatamsaka Sutra' (大華嚴經). In less than ten days, the sutra was completely copied. Yuan Ying held a vegetarian ceremony to celebrate this event, and afterwards avoided this disaster. Yuan Ying was still grieving over the loss of her mother. In the eleventh month of that winter, on the withered stems of plants that had been planted next to her mother's grave, flowers and leaves suddenly grew, fragrant and beautiful, with vibrant colors. This was probably a response from copying the sutra. The prefecture and county reported this matter to the court, and Empress Wu Zetian (則天) was amazed, granting Yuan Ying's family the title of 'Filial Gate' (孝門) and issuing an edict to commend her.
In the first year of Ruyi (如意) (Empress Wu Zetian's reign), in Jiangzhou (降洲) there were two young girls, both of whom were quiet and upright in nature. At a young age, they followed their female teacher (師姑) in reciting the 'Avatamsaka Sutra' (華嚴經), having already read more than thirty volumes. The female teacher strictly observed the precepts and regularly recited the 'Avatamsaka Sutra' as her practice. She wanted to teach the two girls so that they could be ordained as nuns. Before long, the female teacher suddenly passed away while sitting upright. The two girls went to the grave every day to weep, continuing for three years. Suddenly, five red lotuses grew on the grave. The two girls were amazed by the flowers and missed their teacher even more. Suddenly, a Brahman monk (梵僧) (referring to a monk from India), with a very dignified appearance, came and asked the girls, 'Why are you weeping so sadly?' The girls replied, 'We are reciting the 'Avatamsaka Sutra' here with our teacher, aspiring to become nuns, but unexpectedly there was no response, and our teacher passed away early.' The monk said, 'Since you can sincerely pray for ordination, why worry about not fulfilling your wish?' The monk then took out a brick statue from his bosom, six or seven inches in diameter, and gave it to the two girls, telling them, 'Take this statue home and worship it, and you will soon be ordained.' After receiving the statue, the girls bowed and thanked the Brahman monk. After a while, the Brahman monk suddenly disappeared. The girls then took the statue home, worshiped it according to the Dharma, diligently and faithfully, with unwavering devotion. The statue grew one inch in diameter every day. Within ten days, it grew every day. Later, it grew to more than ten feet. The officials of the prefecture and county learned of this matter and reported it to the court along with the flowers. Empress Wu Zetian was amazed and ordered the two girls, along with the roots and stems of the flowers, to enter the tomb to retrieve the flowers. They saw the flower stems piercing through the coffin. They broke open the coffin and took out the flower roots, which grew from the female teacher's tongue, with bright colors.
艷。洲縣同見。二女京召入內。則天自手執刀落髮。並賜三衣瓶缽等。俱配天女寺。因此便出敕天下諸寺。各度僧尼二人。
大足年中。楊洲大云。有僧弘寶。美儀貌善誦經。每自恃懱於人。忽然一日眉上鬢下。出一瘤癭。其大如桃。旬日之間。漸長三寸餘。其僧恥之不出房門。于寺醫療。日更增甚。因自思惟。此疾有二因緣。一則過去業感。二由見在輕慢賢聖。遂即發願。于其房中。轉讀華嚴經一百遍。晝夜香花精懇禮懺。轉經至六十遍。夜中忽夢。有人來語之曰。汝欲愈病。吾與汝醫。以手執刀。截卻其癭。于便驚覺。至明具向諸僧廣說。於是癭上生瘡。瘡中出膿。經於一月。其疾全瘥。亦無瘡盤。楊洲僧筠。入洛具以此事。說于花嚴藏公。
西京崇福寺大德惠招法師。或云惠祐。華嚴藏公之同學也。學行精苦。自小師事儼和尚。專業華嚴。偏誦性起一品三卷。新譯名如來出現品。以為恒業。其僧好靜。未居崇福寺。已前久禪誦在山。每於靜夜洗瀨焚香。坐于繩床。而誦斯品。忽於一夜正誦經時。而有十餘菩薩。從地踴出。坐蓮花臺。身相金色。光明赫然。合掌跪而聽經。誦經才終。便沒不見。惠招密向藏公。自說此靈感事。藏公轉向門人惠諒惠云玄觀如琮等。而說之也。
永徽年中。定洲有
【現代漢語翻譯】 現代漢語譯本 艷（Yàn，人名）。洲縣同見。二女京召入內。則天（Zetian，武則天）自手執刀落髮，並賜三衣（sān yī，佛教僧侶所穿的三種袈裟）瓶缽（bō，僧侶化緣用的缽盂）等，俱配天女寺。因此便出敕天下諸寺，各度僧尼二人。
大足年中，楊洲大云，有僧弘寶（Hongbao，人名），美儀貌善誦經。每自恃懱於人。忽然一日眉上鬢下，出一瘤癭（yǐng，腫塊），其大如桃。旬日之間，漸長三寸餘。其僧恥之不出房門，于寺醫療，日更增甚。因自思惟，此疾有二因緣。一則過去業感，二由見在輕慢賢聖。遂即發願，于其房中，轉讀華嚴經一百遍。晝夜香花精懇禮懺。轉經至六十遍，夜中忽夢，有人來語之曰：『汝欲愈病，吾與汝醫。』以手執刀，截卻其癭。于便驚覺。至明具向諸僧廣說。於是癭上生瘡，瘡中出膿。經於一月，其疾全瘥（chài，痊癒），亦無瘡盤。楊洲僧筠（Yun，人名），入洛具以此事，說于花嚴藏公（Huayan Zang Gong，人名）。
西京崇福寺大德惠招法師（Huizhao Fashi，人名），或云惠祐（Huiyou，人名），華嚴藏公之同學也。學行精苦。自小師事儼和尚（Yan Heshang，人名）。專業華嚴。偏誦性起一品三卷，新譯名如來出現品，以為恒業。其僧好靜。未居崇福寺，已前久禪誦在山。每於靜夜洗瀨焚香，坐于繩床，而誦斯品。忽於一夜正誦經時，而有十餘菩薩，從地踴出。坐蓮花臺，身相金色，光明赫然。合掌跪而聽經。誦經才終，便沒不見。惠招密向藏公，自說此靈感事。藏公轉向門人惠諒（Huiliang，人名）惠云（Huiyun，人名）玄觀（Xuanguan，人名）如琮（Rucong，人名）等，而說之也。
永徽年中，定洲有
【English Translation】 English version Yan (personal name). The prefectures and counties all witnessed this. The two women were summoned into the palace in the capital. Zetian (Wu Zetian) personally took a knife and shaved their heads, bestowing upon them the three robes (sān yī, the three types of robes worn by Buddhist monks) and alms bowls (bō, a bowl used by monks to collect alms), and assigned them to Tiannv Temple. Consequently, an imperial decree was issued to all temples throughout the land, each to ordain two monks and nuns.
During the Dazu era, in Dazhi of Yangzhou, there was a monk named Hongbao, who was handsome and skilled in reciting scriptures. He often prided himself and looked down on others. Suddenly, one day, a tumor (yǐng, a swelling) appeared above his eyebrows and below his temples, as large as a peach. Within ten days, it gradually grew to more than three inches. The monk was ashamed and did not leave his room, seeking medical treatment at the temple, but it worsened daily. He then reflected, 'This illness has two causes. One is the karmic retribution from the past, and the other is the present disrespect towards the wise and virtuous.' He then made a vow to recite the Avatamsaka Sutra one hundred times in his room, offering incense and flowers day and night with sincere repentance. When he had recited the sutra sixty times, he suddenly dreamed at night that someone came and said to him, 'If you want to be cured, I will heal you.' With his hand, he took a knife and cut off the tumor. Then he woke up in surprise. The next morning, he told all the monks in detail. Then a sore grew on the tumor, and pus came out of the sore. After a month, the disease was completely cured (chài, healed), and there was no scar. The monk Yun of Yangzhou went to Luoyang and told Huayan Zang Gong (personal name) about this matter in detail.
The virtuous Master Huizhao of Chongfu Temple in Xijing, also known as Huiyou, was a fellow student of Huayan Zang Gong. He was diligent and devoted in his studies and practice. From a young age, he served the Venerable Yan. He specialized in the Avatamsaka Sutra, particularly reciting the 'Nature Arising' chapter, three scrolls, newly translated as the 'Tathagata's Appearance' chapter, as his constant practice. The monk loved tranquility. Before residing in Chongfu Temple, he had long meditated and chanted in the mountains. Every quiet night, he would wash, burn incense, sit on a rope bed, and recite this chapter. Suddenly, one night, while he was reciting the sutra, more than ten Bodhisattvas emerged from the ground. They sat on lotus platforms, their bodies golden, their light radiant. They knelt with their palms together and listened to the sutra. As soon as the recitation was finished, they disappeared. Huizhao secretly told Zang Gong about this miraculous event. Zang Gong then told his disciples Huiliang, Huiyun, Xuanguan, Rucong, and others about it.
During the Yonghui era, in Dingzhou there was
禪師。名修德。學徒數萬。禪之領袖也。而專業華嚴。欲寫斯經敬為宗故。先以沉香漬水。而種諸樹。樹大取皮造紙。而用寫經。經生筆匠造紙等三人。大小便並皆洗浴護凈。每一卷了。施以十縑。裝染周畢。設齋慶贊。香函盛之。志心禮拜。當設齋日。道俗云趨。初開函時。金光遠照。徹百餘里。山東五十餘洲。皆來禮經開。外道俗無不聞知。時有閹人劉謙之。北齊第三王子之從者也。
齊太和年中。王子燒身。以供養文殊菩薩。謙之薄殘缺。乃發心住五臺山。專業華嚴。晝夜受持。六時禮懺。頻歷歲時。精懇匪懈。乃感文殊加護。忽然鬚鬢自生。根體具備。聲韻雅朗。人鮮及之。既復形須。單懇彌志洞曉經旨。乃制華嚴論六百卷。
幽貞竊聞。西薩遮俱槃國山中。有具足下本一十萬偈不思議解脫大方廣佛華嚴經。唯愿此經。早得具足。傳譯此土。普利一切有情。幽貞以有唐建中癸亥紀。敬發此愿。為此歸命文。于諸禮佛時次。及十二部經而禮之。不禮佛時。念持此歸命文。華嚴有不可說剎海微塵數偈品。豈貝葉所能傳寫。皆諸大菩薩陀羅尼力之所記持。海云比丘所受持經。以大海量墨須彌山聚筆。書寫一品。猶不可窮少分。龍樹祖師。于龍宮見文字結集所傳之經。有上中下三本。上本有十個三千大千
【現代漢語翻譯】 現代漢語譯本：禪師修德，擁有數萬學徒，是禪宗的領袖。他專精於《華嚴經》，爲了表達對這部經的敬意，他先用沉香浸泡水，然後種植樹木。樹木長大后，取其樹皮製造紙張，用來抄寫經文。負責抄寫經文的經生、制筆的筆匠以及造紙的工匠等三人，大小便都必須洗浴乾淨，保持潔凈。每抄寫完一卷經文，就施捨十匹縑帛。裝裱完畢后，設齋慶賀讚歎，用香木盒子盛放經文，虔誠地禮拜。每當設齋之日，僧人和俗人像云一樣涌來。初次打開經函時，金光遠遠照耀，照徹百餘里。山東五十餘個州的人都來禮拜經文。外道和俗人都聽說了這件事。當時有個閹人名叫劉謙之，是北齊第三王子的隨從。
齊太和年間，王子焚燒自身，用來供養文殊菩薩。劉謙之因為自身殘缺，於是發心住在五臺山，專心研習《華嚴經》，日夜受持，一天六次禮拜懺悔。經過多年，他精誠懇切，毫不懈怠，於是感得文殊菩薩的加持，忽然間鬚髮自己生長出來，恢復了完整的身體。他的聲音也變得優雅洪亮，很少有人能比得上。恢復了男性的形體后，他更加虔誠，更加努力地鉆研經文的旨意，於是撰寫了《華嚴論》六百卷。
幽貞私下聽說，在西薩遮俱槃國（West Satchakubandhu，國名）的山中，有一部具足十萬偈的《不思議解脫大方廣佛華嚴經》（Inconceivable Liberation Great Expansive Buddha Flower Garland Sutra）。我只希望這部經能夠早日完整地傳譯到這裡，普遍利益一切有情眾生。幽貞以有唐建中癸亥年為記，恭敬地發出這個願望。為此，我創作了這個歸命文，在每次禮佛時以及誦讀十二部經時念誦它。不禮佛時，就念誦這個歸命文。《華嚴經》有不可說剎海微塵數（ineffable number of lands and oceans, as many as dust motes）的偈頌和品，難道是貝葉所能傳寫完的嗎？這些都是大菩薩們以陀羅尼（dharani，總持）的力量所記憶和持有的。海云比丘（Bhikkhu Haiyun）所受持的經文，即使用大海量的墨水和須彌山（Mount Sumeru，佛教宇宙觀中的聖山）一樣多的筆來書寫一品，也無法窮盡其中的少部分。龍樹祖師（Nagarjuna）在龍宮（Dragon Palace）見到了文字結集所傳的經文，有上中下三本。上本有十個三千大千
【English Translation】 English version: The Zen master Xiude (Virtuous Cultivation), with tens of thousands of disciples, was a leader of Zen Buddhism. He specialized in the Avatamsaka Sutra (Flower Garland Sutra), and to show his respect for this scripture, he first soaked water with agarwood, and then planted trees. When the trees grew large, he took their bark to make paper, which he used to transcribe the sutra. The scribe, the brush maker, and the paper maker, all three, had to bathe and purify themselves before and after urination and defecation. After each scroll was completed, ten bolts of silk were donated. After the mounting was completed, a vegetarian feast was held to celebrate and praise the sutra. The sutra was placed in a fragrant wooden box and reverently worshipped. On the day of the vegetarian feast, monks and laypeople flocked like clouds. When the box was first opened, golden light shone far and wide, illuminating more than a hundred li (Chinese mile). People from more than fifty prefectures in Shandong came to worship the sutra. Outsiders and laypeople all heard about it. At that time, there was a eunuch named Liu Qianzhi, who was a follower of the third prince of the Northern Qi Dynasty.
During the Taihe years of the Qi Dynasty, the prince burned himself as an offering to Manjushri Bodhisattva. Liu Qianzhi, feeling deficient due to his physical condition, vowed to live on Mount Wutai, specializing in the Avatamsaka Sutra, reciting and upholding it day and night, and performing repentance rituals six times a day. After many years, his sincerity and diligence moved Manjushri Bodhisattva to bless him, and suddenly his beard and hair grew back, restoring his complete body. His voice also became elegant and resonant, surpassing most people. After regaining his male form, he became even more devout and diligently studied the meaning of the sutra, and then wrote the Avatamsaka Treatise in six hundred volumes.
Youzhen (Secluded Purity) has secretly heard that in the mountains of West Satchakubandhu, there is a complete Avatamsaka Sutra with one hundred thousand verses, the Inconceivable Liberation Great Expansive Buddha Flower Garland Sutra. I only hope that this sutra can be completely translated and transmitted here soon, to universally benefit all sentient beings. Youzhen, in the year Guihai of the Jianzhong era of the Tang Dynasty, respectfully makes this vow. For this reason, I composed this verse of refuge, reciting it during each Buddha worship and when reciting the twelve divisions of scriptures. When not worshipping the Buddha, I recite this verse of refuge. The Avatamsaka Sutra has an ineffable number of lands and oceans, as many as dust motes, of verses and chapters. How could it be completely transcribed on palm leaves? These are all remembered and upheld by the power of the dharani of the great Bodhisattvas. The sutra upheld by Bhikkhu Haiyun, even if one were to write one chapter with an ocean of ink and a mountain of brushes as large as Mount Sumeru, one could not exhaust even a small portion of it. Patriarch Nagarjuna saw in the Dragon Palace the scriptures transmitted by the textual compilation, which had three versions: upper, middle, and lower. The upper version had ten three thousand great thousand
世界微塵數偈一四天下微塵數品。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。其上中之本。亦非閻浮人力可能受持。所以西域。唯有下本十萬偈經。今在彼國山中。此土所譯八十卷經。梵偈唯四萬五千。於十萬中。乃略出耳。幽貞悲此土經猶未具故。廣發是愿。附出此傳。蓋欲勸諸道者見之。皆同禮念哀請。下本經具足。早傳此土也。傳中僧所教檀越神亮誦偈。是前所譯經本也。后譯偈言。
若人慾了知 三世一切佛 應觀法界性 一切唯心造
上元年中。孫思邈服流珠舟雲母粉。生一百五十歲。顏如處子。至長安說齊魏間事。明如目睹。書寫此經七百五十部。
太宗欲讀佛經問邈。何經為大。邈云。華嚴經佛所尊大。帝曰。近玄奘三藏。譯大般若六百卷。何不為大。而八十卷華嚴經。獨得大乎。邈答云。華嚴法界具一切。於一門中。可演出大千經卷。般若經乃是華嚴中一門耳。太宗方悟。乃受持華嚴一乘秘教。亦名大不思議解脫經。功用大故。感應亦大。道者欲學佛心慧。了佛境界。證佛地位。依此一乘法性悔而修行者。不歷地位。初發心時便成正覺。悉與三世諸如來等。譬如眾流一滴之水。才入海中即名海水。若依大乘二乘權教。備修萬行。綿歷多劫。不知聞是經。
【現代漢語翻譯】 現代漢語譯本： 《世界微塵數偈》（世界微塵數偈，描述經文數量的術語）一四天下微塵數品（四天下微塵數品，描述經文數量的術語）。中本有四十九萬八千八百偈（偈，佛經中的詩歌體裁）一千二百品。下本有十萬偈四十八品。其上中之本，亦非閻浮（閻浮，Jambudvipa，指我們所居住的這個世界）人力可能受持。所以西域（西域，指古代中國對西方地區的稱謂），唯有下本十萬偈經。今在彼國山中。此土所譯八十卷經，梵偈唯四萬五千，於十萬中，乃略出耳。幽貞（幽貞，作者的法號）悲此土經猶未具故，廣發是愿，附出此傳。蓋欲勸諸道者見之，皆同禮念哀請，下本經具足，早傳此土也。傳中僧所教檀越（檀越，Dānapati，指佛教的施主）神亮誦偈，是前所譯經本也。后譯偈言： 『若人慾了知，三世一切佛，應觀法界性，一切唯心造。』 上元年中，孫思邈（孫思邈，中國唐代著名醫學家和道士）服流珠舟雲母粉，生一百五十歲，顏如處子，至長安（長安，唐朝的首都）說齊魏間事，明如目睹，書寫此經七百五十部。 太宗（太宗，唐太宗，唐朝的第二位皇帝）欲讀佛經問邈，何經為大。邈云：『華嚴經（華嚴經，Avataṃsaka Sūtra）佛所尊大。』帝曰：『近玄奘三藏（玄奘三藏，唐朝著名僧侶和翻譯家）譯大般若（大般若，Mahāprajñāpāramitā Sūtra）六百卷，何不為大？而八十卷華嚴經，獨得大乎？』邈答云：『華嚴法界具一切，於一門中，可演出大千經卷。般若經乃是華嚴中一門耳。』太宗方悟，乃受持華嚴一乘秘教（一乘秘教，Ekayāna，佛教的一種教義），亦名大不思議解脫經（大不思議解脫經，Achintyavimoksha Sūtra）。功用大故，感應亦大。道者欲學佛心慧，了佛境界，證佛地位，依此一乘法性悔而修行者，不歷地位，初發心時便成正覺，悉與三世諸如來（如來，Tathāgata，佛的稱號之一）等。譬如眾流一滴之水，才入海中即名海水。若依大乘（大乘，Mahāyāna，佛教的一個主要分支）二乘權教（二乘權教，指聲聞乘和緣覺乘的權宜教法），備修萬行，綿歷多劫，不知聞是經。
【English Translation】 English version: 《World of Dust Motes Gāthās》（World of Dust Motes Gāthās, a term describing the number of sutras） and One Four-Continents of Dust Motes Chapters (Four-Continents of Dust Motes Chapters, a term describing the number of sutras). The middle version contains 498,800 gāthās (gāthās, verses in Buddhist scriptures) and 1,200 chapters. The lower version contains 100,000 gāthās and 48 chapters. The upper and middle versions are beyond the capacity of people in Jambudvipa (Jambudvipa, refers to the world we live in) to receive and uphold. Therefore, in the Western Regions (Western Regions, the ancient Chinese term for the western areas), only the lower version of 100,000 gāthās exists. It is now in the mountains of that country. The translated eighty-scroll scripture in this land contains only 45,000 Sanskrit gāthās, which is just a brief excerpt from the 100,000. Youzhen (Youzhen, the author's Dharma name) laments that the scripture is not yet complete in this land, so she makes a broad vow and appends this transmission. It is intended to encourage all practitioners who see it to respectfully recite and earnestly request that the complete lower version of the scripture be transmitted to this land soon. The gāthā recited by the monk who taught the Dānapati (Dānapati, refers to a Buddhist benefactor) Shenliang in the transmission is from the previously translated scripture. The later translated gāthā says: 'If one wishes to understand, all Buddhas of the three times, one should contemplate the nature of the Dharma realm, everything is created by the mind.' In the Shangyuan year, Sun Simiao (Sun Simiao, a famous Chinese physician and Taoist of the Tang Dynasty) took flowing pearl mica powder and lived to be 150 years old, with a face like a maiden. He went to Chang'an (Chang'an, the capital of the Tang Dynasty) and spoke of the events between Qi and Wei as if he had witnessed them himself. He wrote 750 copies of this scripture. Emperor Taizong (Taizong, Emperor Taizong of Tang, the second emperor of the Tang Dynasty) wanted to read Buddhist scriptures and asked Miao which scripture was the greatest. Miao said, 'The Avataṃsaka Sūtra (Avataṃsaka Sūtra) is revered by the Buddha as the greatest.' The Emperor said, 'Recently, the Tripiṭaka Master Xuanzang (Xuanzang, a famous Tang Dynasty monk and translator) translated the Mahāprajñāpāramitā Sūtra (Mahāprajñāpāramitā Sūtra) in six hundred scrolls. Why is that not the greatest? And why is the eighty-scroll Avataṃsaka Sūtra uniquely considered the greatest?' Miao replied, 'The Avataṃsaka Dharma realm contains everything. From one gate, countless sutras can be derived. The Prajñā Sūtra is just one gate within the Avataṃsaka.' Emperor Taizong then understood and received and upheld the secret teaching of the One Vehicle (Ekayāna, a Buddhist doctrine) of the Avataṃsaka, also known as the Achintyavimoksha Sūtra (Achintyavimoksha Sūtra). Because its function is great, its response is also great. Practitioners who wish to learn the wisdom of the Buddha's mind, understand the Buddha's realm, and attain the Buddha's position, and who rely on this One Vehicle Dharma-nature repentance and practice, do not go through stages. At the initial arising of the mind, they attain perfect enlightenment, equal to all the Tathāgatas (Tathāgata, one of the titles of the Buddha) of the three times. It is like a drop of water from all streams, which, upon entering the sea, is called seawater. If one relies on the expedient teachings of the Two Vehicles (referring to the expedient teachings of the Śrāvakayāna and Pratyekabuddhayāna) of the Mahāyāna (Mahāyāna, a major branch of Buddhism), cultivates all kinds of practices, and spends many kalpas, one may not even hear of this scripture.'
以少方便疾得菩提。經云。此經不入一切眾生之手。唯除菩薩摩訶薩。一切聲聞緣覺。不得此經。何況受持。若菩薩億那由他劫。行六波羅蜜。不聞此經。雖聞不信。是等猶為假名菩薩。若有經卷地如來塔廟。禮拜供養。彼眾生等。具足善根。滅煩惱患。得賢聖樂。吾徒其勉之。予師事禪祖無名公側。聞普賢大行海印深定法界體性。方知華嚴釋氏宗極。所以刊修此傳。廣示未聞也。
華嚴感應傳一卷
【現代漢語翻譯】 現代漢語譯本：以少的方便就能快速獲得菩提（Bodhi，覺悟）。經書上說：『這部經不會落入一切眾生的手中，唯有菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）才能得到。一切聲聞（Śrāvaka，聽聞佛法者）、緣覺（Pratyekabuddha，獨立覺悟者）都不能得到這部經，更何況是受持。』如果菩薩在億那由他（Nayuta，數量單位，極大的數）劫中，修行六波羅蜜（Ṣaṭ-pāramitā，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧），卻沒有聽聞過這部經，即使聽聞了也不相信，這些人仍然只是徒有菩薩之名。 如果有人對經卷所在之地，如來（Tathāgata，佛的稱號）的塔廟，進行禮拜供養，這些眾生就具足了善根，能夠滅除煩惱患難，獲得賢聖的快樂。我的同伴們，大家要努力啊！我曾經侍奉禪宗祖師無名公，聽聞普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）的大行、海印深定、法界體性，這才知道《華嚴經》是釋迦牟尼佛（Śākyamuni，佛教創始人）一宗的極致。因此刊印修訂這部傳記，廣泛地昭示給未曾聽聞的人。
《華嚴感應傳》一卷
【English Translation】 English version: With few expedient means, one can quickly attain Bodhi (Enlightenment). The scripture says: 'This scripture will not fall into the hands of all sentient beings, except for Bodhisattva-Mahāsattvas (Great Bodhisattvas). All Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) cannot obtain this scripture, let alone uphold it.' If a Bodhisattva practices the Six Pāramitās (Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom) for billions of Nayutas (a very large number) of kalpas (aeons) without hearing this scripture, even if they hear it, they do not believe it. Such beings are still merely nominally Bodhisattvas. If someone makes offerings and pays homage to the place where the scriptures are, such as the Tathāgata's (Thus Come One, an epithet of the Buddha) stupas and temples, these sentient beings will be endowed with good roots, able to extinguish afflictions and troubles, and attain the joy of the wise and noble. My companions, let us strive! I once served Zen Master Wuming, and heard about Samantabhadra's (Universal Virtue Bodhisattva, symbolizing the practice and vows of all Buddhas) Great Vows, the profound Samudramudrā-samādhi (ocean-seal concentration), and the Dharmadhātu (Dharma Realm) nature. Only then did I realize that the Avataṃsaka Sūtra (Flower Garland Sutra) is the ultimate teaching of the Śākyamuni (the founder of Buddhism) school. Therefore, I publish and revise this biography to widely reveal it to those who have not heard of it.
Avataṃsaka Miraculous Responses Biography, one volume