X77n1530_法界宗五祖略記
卍新續藏第 77 冊 No. 1530 法界宗五祖略記
No. 1530-A 法界宗五祖略記引
庚申夏。予在七佛閣。翻藏經並閱僧史。一日詢華嚴五祖于慈雲百亭法師。及聞其說。竊有疑焉。因而請編五祖行實。未至旬。法師輯為略記一卷。核之。始覺僧史乖舛也。明矣。且如三祖賢首大師。傳謂登封丙申。詔師講新經。感口光震地。敕十德為師受戒。今按新經。乃證聖乙未年方譯。聖歷己亥年始畢。豈未譯而先講耶。況三祖咸亨庚午歲削染。承旨便講。至登封丙申。越二十七年。祖年五十四歲。道滿天下。方與受戒。恐無是理。乃至以還源觀。訛為杜順和尚作。觀國師壽止七十。審如是。則史鑒記載之謬。甚彰灼矣。后又究略記所本。曰。初二祖出會玄。三祖詳崔傳。四五祖載諸䟽。披驗之。毫無差忒也。蓋佛以心法傳於諸祖。諸祖以心法弘於法界。盡未來際。化化不絕。其道跡可無徴乎。無徴。人不信矣。又何從而倣傚之。豈不有忝于佛祖也哉。今而後。知扶植佛教者。全在於諸祖。學習祖道者。全在於典章。則此一記。非小補矣。遂命刻以公諸所好。俾見聞隨喜者。慎勿以此為贅語而忽之也。
虎林復齋居士 戴京曾 題
No. 1530
法界宗五祖略
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 77 冊 No. 1530 法界宗五祖略記
No. 1530-A 法界宗五祖略記引
庚申年夏天，我在七佛閣，翻閱藏經並閱讀僧侶的歷史。有一天，我向慈雲百亭法師詢問關於華嚴五祖的事情，聽了他的說法后，我私下裡有些疑惑。因此，我請求編纂五祖的真實事蹟。不到十天，法師就編輯成了一卷《略記》。經過覈對，我才發現僧史存在錯誤。這很明顯。例如，三祖賢首大師（Xianshou Dashi），傳記中說他在登封丙申年，奉詔講授新經，感動得口中放光，震動大地，皇帝敕令十位有德之人為他受戒。現在查閱新經，才知道是在證聖乙未年才開始翻譯，聖歷己亥年才翻譯完畢。難道還沒翻譯就先講授嗎？況且三祖在咸亨庚午年才剃度出家，接受旨意就開始講經，到登封丙申年，已經過了二十七年。三祖當時五十四歲，道行已經聞名天下，才接受戒律，恐怕沒有這個道理。甚至把《還源觀》（Huanyuan Guan）錯誤地認為是杜順和尚（Dushun Heshang）所作。觀國師（Guan Guoshi）的壽命只有七十歲。如果真是這樣，那麼史書的記載的錯誤，就非常明顯了。後來我又研究了《略記》的依據，說是：初祖和二祖的事蹟出自《出會玄》（Chu Hui Xuan），三祖的事蹟出自《崔傳》（Cui Zhuan），四祖和五祖的事蹟記載在各種疏文中。經過查驗，毫無差錯。佛陀用心法傳給各位祖師，各位祖師用心法弘揚於法界，直到未來，教化永不停止。他們的事蹟怎麼能沒有憑證呢？沒有憑證，人們就不會相信了。又怎麼能效仿他們呢？這難道不是對不起佛祖嗎？從今以後，我知道扶植佛教的關鍵在於各位祖師，學習祖師之道，關鍵在於典章。那麼這一篇《略記》，就不是小的補益了。於是我命令刊刻它，公佈給愛好佛法的人，希望見到和聽到的隨喜讚歎的人，不要認為它是多餘的話而忽略它。
虎林復齋居士 戴京曾 題
No. 1530
法界宗五祖略
【English Translation】 English version 卍 New Continued Collection, Volume 77, No. 1530, A Brief Account of the Five Patriarchs of the Huayan School
No. 1530-A Introduction to a Brief Account of the Five Patriarchs of the Huayan School
In the summer of the Gengshen year, I was at the Seven Buddha Pavilion, reading the Tripitaka and the history of monks. One day, I inquired about the Five Patriarchs of the Huayan School from Dharma Master Ciyun Bailing. After hearing his explanation, I had some doubts privately. Therefore, I requested the compilation of the true deeds of the Five Patriarchs. In less than ten days, the Dharma Master compiled a 'Brief Account' in one volume. After checking it, I realized that there were errors in the monastic history. This was obvious. For example, regarding the Third Patriarch, Master Xianshou (Virtuous Head) (Xianshou Dashi), the biography says that in the Bingshen year of Dengfeng, he was ordered to lecture on the new scripture, which moved him to emit light from his mouth, shaking the earth. The emperor ordered ten virtuous people to administer the precepts to him. Now, upon examining the new scripture, I found that it was only translated starting in the Yiwu year of Zheng Sheng and completed in the Jihai year of Shengli. How could he have lectured on it before it was translated? Moreover, the Third Patriarch was tonsured in the Gengwu year of Xianheng and began lecturing upon receiving the order. By the Bingshen year of Dengfeng, twenty-seven years had passed. The Third Patriarch was fifty-four years old at that time, and his virtue was known throughout the world before he received the precepts. I fear that this is not reasonable. Furthermore, the 'Huanyuan Guan' (Treatise on Returning to the Source) (Huanyuan Guan) was mistakenly attributed to Venerable Dushun (Dushun Heshang). National Teacher Guan (Guan Guoshi) only lived to be seventy years old. If this is true, then the errors in the historical records are very obvious. Later, I also investigated the basis of the 'Brief Account,' which stated that the deeds of the First and Second Patriarchs came from 'Chu Hui Xuan' (Meeting the Profound) (Chu Hui Xuan), the deeds of the Third Patriarch came from 'Cui Zhuan' (Biography of Cui) (Cui Zhuan), and the deeds of the Fourth and Fifth Patriarchs were recorded in various commentaries. After verification, there were no discrepancies. The Buddha transmitted the mind-dharma to the Patriarchs, and the Patriarchs propagated the mind-dharma throughout the Dharma Realm, until the future, the teachings will never cease. How can their deeds not have evidence? Without evidence, people will not believe. How can they be emulated? Wouldn't this be letting down the Buddha and the Patriarchs? From now on, I know that the key to supporting Buddhism lies in the Patriarchs, and the key to learning the Patriarchs' way lies in the canons. Then this 'Brief Account' is not a small supplement. Therefore, I ordered it to be printed and published to those who love the Dharma, hoping that those who see and hear it will rejoice and praise it, and not ignore it as superfluous words.
Layman Dai Jingzeng of Fuzhai, Hulin, wrote.
No. 1530
Brief Account of the Five Patriarchs of the Huayan School
記
錢塘慈雲沙門 續法 輯
初祖杜順和尚
初祖名法順。敕號帝心。俗姓杜氏。雍州萬年縣杜陵人也。生於陳武帝永定二年。才三日。有乳母自來求哺養。滿三月。騰空而去(一)。孩提時。常于宅后冢上。為眾說法。聞者莫不信悟。因名為說法冢(二)。年十五。代兄統兵剿賊。桶水擔薪。供給十萬軍眾有餘。一夜潛取諸營所著垢衣。浣凈悉遍。未舉鋒刃。賊寇盡退。不樂官榮。請歸養親(三)。至十八。即于因聖寺魏珍禪師處。投禮出家。禪師親與披剃。時感地動。地神捧盤承發。四眾奇之(四)。後行化慶州。齋主請僧。止三百眾。忽有五百貧人。相隨赴應。主慮供不備。尚曰。但心平等。無有不辦。齋畢。五百人化為羅漢。駕雲而去(五)。張弘暢家畜牛馬。性極弊惡。尚示以慈善。不復抵嚙(六)。及引眾驪山棲靜。將種菜。地多蟲蟻。乃巡疆定封。蟲便外徙。遂得耕墾無傷(七)。尚患腫。膿潰外流。人有𠲿之者。香味難比。或以帛拭者。香氣不散。尋即瘥愈。與人消腫(八)。三原縣人田薩埵者。生來患聾。召之即能聽(九)。又張蘇者。亦患生啞。語之即能言(十)。武功縣僧。為毒龍所魅。眾求救。即端拱對坐。龍遂託病僧言。禪師既來。義無久住。頃即釋然(十一)。故
【現代漢語翻譯】 現代漢語譯本 記
錢塘慈雲沙門 續法 輯
初祖杜順和尚
初祖名法順（Dushun，人名）。敕號帝心（Dixin，稱號）。俗姓杜氏（Du Shi，姓氏）。雍州萬年縣杜陵人也。生於陳武帝永定二年。才三日，有乳母自來求哺養。滿三月，騰空而去(一)。孩提時，常于宅后冢上，為眾說法。聞者莫不信悟。因名為說法冢(二)。年十五，代兄統兵剿賊。桶水擔薪，供給十萬軍眾有餘。一夜潛取諸營所著垢衣，浣凈悉遍。未舉鋒刃，賊寇盡退。不樂官榮，請歸養親(三)。至十八，即于因聖寺魏珍禪師處，投禮出家。禪師親與披剃。時感地動。地神捧盤承發。四眾奇之(四)。後行化慶州。齋主請僧。止三百眾。忽有五百貧人，相隨赴應。主慮供不備。尚曰：『但心平等，無有不辦。』齋畢。五百人化為羅漢（Arhat），駕雲而去(五)。張弘暢家畜牛馬。性極弊惡。尚示以慈善。不復抵嚙(六)。及引眾驪山棲靜。將種菜。地多蟲蟻。乃巡疆定封。蟲便外徙。遂得耕墾無傷(七)。尚患腫，膿潰外流。人有𠲿之者。香味難比。或以帛拭者。香氣不散。尋即瘥愈。與人消腫(八)。三原縣人田薩埵（Tian Saduo，人名）者，生來患聾。召之即能聽(九)。又張蘇（Zhang Su，人名）者，亦患生啞。語之即能言(十)。武功縣僧，為毒龍所魅。眾求救。即端拱對坐。龍遂託病僧言：『禪師既來，義無久住。』頃即釋然(十一)。故
【English Translation】 English version Record
Compiled by Xufa, a Shramana of Ciyun Monastery in Qiantang
First Ancestor Dushun (法順, personal name) Monk
The first ancestor's name was Fashun (法順). He was given the imperial title of Dixin (帝心, imperial title). His secular surname was Du (杜, surname), and he was from Duling in Wannian County, Yongzhou. He was born in the second year of the Yongding era of Emperor Wu of the Chen dynasty. Only three days after his birth, a wet nurse came to seek to nurse him. After three months, she ascended into the sky and departed (1). As a child, he often preached to the masses on the tombs behind his house. Those who heard him all believed and understood. Therefore, the place was named 'Preaching Tomb' (2). At the age of fifteen, he replaced his elder brother in leading troops to suppress bandits. He carried water and firewood, providing more than enough for the ten thousand soldiers. One night, he secretly took all the soiled clothes worn by the various camps, washed them clean, and returned them to their places. Without raising a single weapon, the bandits retreated completely. Disliking official glory, he requested to return home to care for his parents (3). At the age of eighteen, he went to Chan Master Wei Zhen at Yin Sheng Monastery and requested to leave home. The Chan Master personally shaved his head. At that time, the earth shook. The earth deity held a plate to receive his hair. The four assemblies marveled at this (4). Later, he traveled to Qingzhou to propagate the Dharma. The host of a vegetarian feast invited monks, limited to three hundred. Suddenly, five hundred poor people followed along to attend. The host worried that the provisions would not be sufficient. The Master said, 'If the mind is equal, there is nothing that cannot be accomplished.' After the feast, the five hundred people transformed into Arhats (羅漢), riding clouds and departing (5). Zhang Hongchang's family raised cattle and horses, which were extremely ill-tempered. The Master showed them kindness, and they no longer resisted or bit (6). When he led the assembly to retreat and find tranquility on Mount Li, intending to plant vegetables, the land was full of insects and ants. He then patrolled the borders and established boundaries. The insects then migrated outwards, allowing cultivation without harm (7). The Master suffered from a swelling, with pus flowing outwards. Some people licked it, and the taste was incomparable. Others wiped it with silk, and the fragrance did not dissipate. Soon, it healed and relieved swelling for others (8). Tian Saduo (田薩埵, personal name) from Sanyuan County had been deaf since birth. When summoned, he could hear (9). Also, Zhang Su (張蘇, personal name) suffered from congenital muteness. When spoken to, he could speak (10). A monk from Wugong County was possessed by a poisonous dragon. The assembly sought help. He sat upright in meditation. The dragon then spoke through the sick monk, saying, 'Since the Chan Master has come, it is not right to stay any longer.' In a moment, he was released (11). Therefore,
使遠近瘴癘。淫邪所惱者。莫不投造。尚亦不施余術。但向之禪觀。無弗痊者。乃至神樹龍廟。見即毀除。巫覡所事。躬為屏當。世人皆異之。號之為燉煌菩薩(十二)。由此聲聞于朝。隋文帝甚加信敬。給月俸供之(十三)。后因詣南山。屬橫渠泛溢。從者驚懼。尚率眾同涉。水即斷流。徐步而過。才登岸。水復如故(十四)。時分衛應供。齋主抱兒。乞消災延壽之記。尚熟視曰。此汝冤家也。當與之懺悔。齋畢。令抱至河邊。尚拋之入水。夫婦拊膺號叫。尚曰。汝兒猶在。即以手指之。其兒化為六尺丈夫。立於波間。瞋責之曰。汝前生取我金帛。殺我推溺水中。不因菩薩與我解怨。誓不相赦。夫婦默然信服(十五)。偶將道履一䩫。置於市門。三日不失。人問其故。尚曰。吾從無量劫來。不盜他人一錢。報應如是。為盜者聞之。悉悔心易過(十六)。尚稟性柔和。操行高潔。學無常師。以華嚴為業。住靜終南山。遂準華嚴經義。作法界觀文。整合已。投巨火中。禱曰。若契合聖心。令一字無損。忽感華嚴海會菩薩。現身讚歎。後果無毀(十七)。時弟子中。唯智儼獨得其奧。僧有樊玄智。安定人也。弱歲修道于京城。南投為上足。尚令誦華嚴。勸依法界觀門。修普賢行。久之。每誦經際。口中頻獲舍利。前後數百
粒(十八)。尚嘗作法身頌曰。嘉州牛吃草。益州馬腹脹。天下覓醫人。炙豬左膊上。縱透達磨禪者。見之並皆捲舌(十九)。唐太宗仰慕神德。詔請入內。帝見親迎。問曰。朕苦寒熱。久而不愈。師之神力。何以蠲除。尚曰。聖德御宇。微恙何憂。但頒大赦。聖躬自安。上從之。疾遂瘳。因錫號曰帝心。宮庭內外。禮事如佛(二十)。貞觀十四年。十月二十五日。普會有緣于雍州南郊義善守。聲色不渝。忽言別眾(二十一)。復入內辭太宗。升太階殿。化于御床。帝留大內。供養七日。時年八十四也。遺體若生。異香時發。經一七已。敕同座送樊川北原鑿埪處之。即今會聖院也。京邑同嗟。制服亙野。龕中面色。經月彌鮮。安坐三週。全身不散。隨建塔于長安南華嚴寺(二十二)。尚未示寂前。一門人來辭曰。往五臺禮文殊。尚微笑。說頌曰。遊子漫波波。臺山禮土坡。文殊秪這是。何處覓彌陀。彼不喻而去。方抵山麓。遇老人曰。子來何為。曰。禮文殊來。曰大士已往長安。教化眾生去也。曰。誰為是。曰。杜順和尚也。僧聳然失聲曰。是我師也。奄忽中。老人乃失。兼程而歸。適浐水瀑漲。三日方濟。到時。尚已前一日化去矣。以此驗知是文殊應身也(二十三)。余廣傳記。
二祖智儼和尚
二祖
【現代漢語翻譯】 粒(18)。他還曾經作過一首法身頌：『嘉州（地名，今四川樂山）的牛吃草，益州（地名，今四川成都）的馬肚子脹。天下尋找醫生，在烤豬的左肩上。』即使是通達達摩禪的人，見到這首頌也會閉口不言(19)。唐太宗仰慕他的神異功德，下詔請他入宮。太宗親自迎接，問道：『朕苦於寒熱病，很久不能痊癒。大師的神力，如何能夠消除？』杜順回答說：『聖明的君主治理天下，小小的疾病何必憂慮。只要頒佈大赦令，您的身體自然安康。』太宗聽從了他的建議，疾病就痊癒了。因此賜予他『帝心』的稱號，宮廷內外，像對待佛一樣禮敬他(20)。貞觀十四年十月二十五日，杜順在雍州（古代行政區域）南郊的義善寺普度有緣之人，容貌和聲音都沒有改變，忽然向眾人告別(21)。又入宮向太宗辭別，登上太階殿，在皇帝的御床上圓寂。太宗將他的遺體留在宮中，供養了七天。當時他八十四歲。遺體如同活著一般，奇異的香味時時散發。經過七天後，太宗下令與僧眾一起將遺體送到樊川（地名，在今西安市長安區）北原鑿穴安葬，就是現在的會聖院。京城的人們一同悲痛，穿喪服的人遍佈郊野。龕中的面色，經過一個月更加鮮艷。安坐了三週，全身沒有散壞。於是就在長安南華嚴寺建造佛塔(22)。在杜順尚未圓寂之前，一位門人前來告辭說：『我要去五臺山禮拜文殊菩薩。』杜順微笑，說了一首偈頌：『遊子到處奔波，到五臺山禮拜土坡。文殊就在這裡，何處尋找彌陀？』那人不明白他的意思就離開了。剛到山腳下，遇到一位老人說：『你來做什麼？』他說：『來禮拜文殊菩薩。』老人說：『大士已經去了長安，教化眾生去了。』他說：『誰是文殊菩薩的化身？』老人說：『杜順和尚就是。』僧人驚呼失聲說：『是我的老師啊！』忽然之間，老人就消失了。他加快行程返回，正趕上浐水（河流名，在今西安市）暴漲，三天才能渡過。到達時，杜順已經提前一天圓寂了。由此可以驗證杜順和尚是文殊菩薩的應化之身(23)。更多的事蹟廣泛記載在各種傳記中。
二祖智儼和尚
二祖
【English Translation】 Li (18). He once composed a verse on the Dharmakaya (法身, embodiment of truth) saying: 'The cow of Jia Prefecture (嘉州, Jiāzhōu, a place name, modern Leshan, Sichuan) eats grass, the horse of Yi Prefecture (益州, Yìzhōu, a place name, modern Chengdu, Sichuan) has a bloated belly. The world seeks a doctor, on the roasted pig's left shoulder.' Even those who have penetrated the Chan (禪, meditation) of Bodhidharma (達磨, Dámó) will be speechless upon seeing it (19). Emperor Taizong (唐太宗, Táng Tàizōng) of the Tang Dynasty admired his divine virtue and issued an edict inviting him to the palace. The Emperor personally greeted him and asked: 'I suffer from chills and fever, which have not healed for a long time. With your divine power, how can I be cured?' Dushun (杜順, Dùshùn) replied: 'Your Majesty governs the empire with sagacity, why worry about a minor illness? Just issue a general amnesty, and your body will naturally be at peace.' The Emperor followed his advice, and the illness was cured. Therefore, he bestowed upon him the title 'Emperor's Mind' (帝心, Dìxīn), and the palace, both inside and outside, revered him as if he were a Buddha (20). On the 25th day of the tenth month of the fourteenth year of the Zhenguan (貞觀, Zhēnguān) era, Dushun widely benefited those with karmic connections at Yishan Temple (義善寺, Yìshàn sì) in the southern suburbs of Yong Prefecture (雍州, Yōngzhōu, an ancient administrative region). His appearance and voice did not change, and he suddenly bid farewell to the assembly (21). He then entered the palace to bid farewell to Emperor Taizong, ascended the Taijie Hall (太階殿, Tàijiē diàn), and passed away on the Emperor's bed. The Emperor kept his body in the palace for seven days of offerings. At that time, he was eighty-four years old. His body was as if alive, and a strange fragrance emanated from it from time to time. After seven days, the Emperor ordered that the body be sent with the monks to the northern plains of Fanchuan (樊川, Fánchuān, a place name, in modern Chang'an District, Xi'an) to be buried in a cave, which is now the Huisheng Monastery (會聖院, Huìshèng yuàn). The people of the capital mourned together, and those wearing mourning clothes covered the fields. The face in the reliquary remained fresh for a month. He sat in meditation for three weeks, and his whole body did not decay. Therefore, a pagoda was built at the Nanhua Yan Temple (南華嚴寺, Nánhuá yán sì) in southern Chang'an (22). Before Dushun passed away, a disciple came to bid farewell, saying: 'I am going to Mount Wutai (五臺山, Wǔtái shān) to pay homage to Manjushri (文殊, Wénshū) Bodhisattva.' Dushun smiled and said a verse: 'The traveler wanders everywhere, going to Mount Wutai to worship a mound of earth. Manjushri is right here, where are you going to find Amitabha (彌陀, Mítuó)?' The man did not understand his meaning and left. Just as he reached the foot of the mountain, he met an old man who said: 'What are you here for?' He said: 'I am here to pay homage to Manjushri Bodhisattva.' The old man said: 'The Great Being has already gone to Chang'an to teach sentient beings.' He said: 'Who is the incarnation of Manjushri Bodhisattva?' The old man said: 'The Venerable Dushun is.' The monk exclaimed in surprise: 'He is my teacher!' Suddenly, the old man disappeared. He hastened back, but the Chan River (浐水, Chǎn shuǐ, a river name, in modern Xi'an) was flooded, and it took three days to cross. When he arrived, Dushun had already passed away one day earlier. From this, it can be verified that Venerable Dushun was an incarnation of Manjushri Bodhisattva (23). More of his deeds are widely recorded in various biographies.
The Second Patriarch Zhiyan (智儼, Zhìyǎn) Venerable Monk
The Second Patriarch
諱智儼。俗姓趙氏。生於開皇二十年也。別號雲華和尚。師居是寺。因而名之。又號至相尊者。亦因主化其中。人故稱之。英敏特達。穎悟非常。經書過目。成誦不忘(一)。初剃染時。即于大藏前立誓願。抽得華嚴第一(二)。遂往終南山。杜順和尚所。投為上足。師侍未久。盡得其旨。尚以所集觀法。傳與師習。令其講授(三)。后志欲弘通。偶遇異僧來謂曰。汝欲解華嚴一乘法界宗者。其十地中六相之義是也。慎勿輕怠。可一二月間。靜攝思之。當自知爾。言訖。忽然不見(四)。因即淘研。不盈累朔。豁爾貫通。時年二十七也(五)。隨於至相寺。制華嚴經搜玄義鈔五卷。題名華嚴經中搜玄分劑通智方軌。即明六相。開十玄。立五教也(六)。時京兆崇福寺慧祐。戒行精苦。嚮慕師德。特來親事。師教專以華嚴為業。每清晨良宵。焚香虔誦出現品。后時忽見十餘菩薩。從地踴出。現身金色。皆放光明。坐蓮華座。合掌聽誦此品。經畢便隱(七)。顯慶四年。師于雲華寺中講華嚴。宗風大振。名遍寰內。緇素道俗。咸皆歸禮。時法藏年十七。辭親求法于太白山。后聞親疾。出谷入京。至中夜。忽睹神光。來燭庭宇。乃嘆曰。當有異人。發弘大教。翌旦就寺膜拜已。因設數問。皆出意表。師嗟賞曰。比丘義龍輩。
【現代漢語翻譯】 諱智儼（Zhiyan，人名）。俗姓趙氏。生於開皇二十年。別號雲華和尚。智儼法師居住在這座寺廟，因此用『雲華』來命名。又號至相尊者，也因為他主要在此弘法化眾，人們這樣稱呼他。他天資聰穎，非常傑出，經書看過一遍，就能背誦不忘。（一） 最初剃度出家時，他就在大藏經前立下誓願，抽籤抽中華嚴經第一簽。（二）於是前往終南山，到杜順和尚那裡，作為他的得意門生。智儼法師侍奉杜順和尚不久，就完全領會了他的旨意。杜順和尚將自己所集結的觀法，傳授給智儼法師學習，讓他講解傳授。（三） 後來，智儼法師立志要弘揚佛法。偶然遇到一位奇異的僧人來對他說：『你如果想理解華嚴一乘法界宗，其中的十地中六相之義是關鍵。務必謹慎，不要輕視懈怠，用一兩個月的時間，靜下心來思考它，自然就會明白。』說完，忽然不見了。（四） 因此，智儼法師就開始深入研究，不到一個月的時間，就豁然貫通。當時他二十七歲。（五）隨後在至相寺，撰寫了《華嚴經搜玄義鈔》五卷，題名為《華嚴經中搜玄分劑通智方軌》，闡明了六相、開顯了十玄、確立了五教。（六） 當時京兆崇福寺的慧祐（Huiyou，人名），戒律精嚴，苦行修持，仰慕智儼法師的德行，特地前來親近侍奉。智儼法師教導他專以華嚴為業。每當清晨或夜晚，慧祐焚香虔誠誦讀《出現品》。後來，忽然看見十餘位菩薩，從地涌出，顯現金色身，都放出光明，坐在蓮花座上，合掌聽他誦讀此品。誦經完畢，菩薩們便隱去了。（七） 顯慶四年，智儼法師在雲華寺中講解《華嚴經》，宗風大振，名聲傳遍天下。僧俗道士，都來歸依禮拜。當時法藏（Fazang，人名）十七歲，辭別父母到太白山求法。後來聽說父母生病，就離開山谷回到京城。到了半夜，忽然看見神光照亮庭院。於是感嘆道：『當有異人，發揚弘大的佛教。』第二天早晨到寺廟膜拜后，就提出幾個問題，都超出常人的意料。智儼法師讚歎道：『像比丘義龍（Yilong，人名）這樣的人……』
【English Translation】 Zhiyan (智儼, personal name), whose secular surname was Zhao, was born in the twentieth year of the Kaihuang era. He was also known as Venerable Yunhua. Because the master resided in this temple, it was named after him. He was also known as Venerable Zhixiang, also because he mainly propagated and transformed beings here, people called him that. He was intelligent and outstanding, with extraordinary comprehension. He could memorize and never forget scriptures after reading them once. (1) When he first shaved his head and became a monk, he made a vow before the Great Treasury of Scriptures and drew the first lot of the Avatamsaka Sutra. (2) Thereupon, he went to Mount Zhongnan to see Venerable Dushun and became his foremost disciple. Master Zhiyan served Venerable Dushun for a short time and completely understood his teachings. Venerable Dushun transmitted the contemplation methods he had collected to Master Zhiyan for him to study, lecture, and teach. (3) Later, Master Zhiyan aspired to propagate the Dharma widely. He happened to meet a strange monk who said to him, 'If you want to understand the Avatamsaka One Vehicle Dharma Realm School, the meaning of the Six Aspects within the Ten Grounds is key. Be sure to be cautious and do not be negligent. Take one or two months to calm down and think about it, and you will naturally understand.' After speaking, he suddenly disappeared. (4) Therefore, Master Zhiyan began to study deeply, and in less than a month, he suddenly understood everything. He was twenty-seven years old at the time. (5) Subsequently, at Zhixiang Temple, he wrote five volumes of the 'Avatamsaka Sutra Searching for Profound Meaning Notes,' titled 'Avatamsaka Sutra Searching for Profound Meaning, Dividing Portions, Penetrating Wisdom, and Guiding Principles,' which clarified the Six Aspects, revealed the Ten Profound Principles, and established the Five Teachings. (6) At that time, Huayou (慧祐, personal name) of Chongfu Temple in Jingzhao, who strictly observed the precepts and practiced asceticism, admired Master Zhiyan's virtue and came to serve him personally. Master Zhiyan taught him to specialize in the Avatamsaka Sutra. Every morning or evening, Huayou burned incense and devoutly recited the 'Appearance Chapter.' Later, he suddenly saw more than ten Bodhisattvas emerging from the ground, manifesting golden bodies, all emitting light, sitting on lotus thrones, and listening to him recite this chapter with their palms together. After the recitation was finished, the Bodhisattvas disappeared. (7) In the fourth year of the Xianqing era, Master Zhiyan lectured on the Avatamsaka Sutra in Yunhua Temple, and the influence of the school greatly increased, and his name spread throughout the world. Monks, laity, and Taoists all came to take refuge and pay homage. At that time, Fazang (法藏, personal name) was seventeen years old and bid farewell to his parents to seek the Dharma on Mount Taibai. Later, hearing that his parents were ill, he left the valley and returned to the capital. In the middle of the night, he suddenly saw divine light illuminating the courtyard. Thereupon, he exclaimed, 'There should be an extraordinary person who will promote the great teachings of Buddhism.' The next morning, after prostrating in the temple, he asked several questions, all of which were beyond ordinary people's expectations. Master Zhiyan praised, 'People like the monk Yilong (義龍, personal name)...'
尚罕扣斯端。何計仁賢。發皇耳目。或告曰。是居士云棲木食。久玩雜華。為覲慈親。乍來至此。藏既餐和尚之妙解。以為真吾師也。師亦喜傳炷之得人矣(八)。龍朔二年。海東義想公。同元曉公。入大唐國。夜宿古冢。曉公因達唯心旨故。即回新羅。想公來雲華。禮事和尚。愿為弟子。與藏公同學(九)。總章元年。師將去世。藏公尚居俗服。乃囑道成薄塵諸大德曰。此賢者。注意于華嚴。蓋無師自悟。紹隆遺法。其惟是人。幸假餘光。俾沾制度。后夢般若臺傾。高幢亦倒。告門人曰。吾將暫往凈方也。不餘月。遂說法而逝。壽年七十二矣(十)。時義想傳不思議經。歸海東大弘。彼國推為華嚴初祖。並號浮石尊者(十一)。后長壽年間。藏公因勝詮法師回新羅。寄書于義想曰。夙世同因。今生同業。得於此報。俱沐大經。特蒙先師。授茲奧典。希傍此業。用結來因。但以何尚章疏。義豐文簡。致令後人。多難趣入。是以具錄微言妙旨。勒成義記。傳之彼土。幸示箴誨。想乃掩室探討。涉旬方出。召弟子真定相圓亮示表訓四人。俾分講探玄記。每各十卷。告之曰。博我者藏公。起予者爾輩。各宜勉旃。毋自欺也。遂令教傳一國。學遍十山。皆憑雲華和尚法化力也(十二)。其神異德行。備如感應傳說。
三
【現代漢語翻譯】 現代漢語譯本：尚罕扣斯端（音譯，具體含義不詳）。如何才能找到賢能的人，來發揚光大佛法呢？有人告知說：『這位居士云棲（地名）木食（指生活簡樸），長期研習《雜華經》（即《華嚴經》）。爲了拜見慈親（指佛），剛來到這裡。他認為藏餐和尚的精妙見解，才是真正的老師。』藏餐和尚也高興能找到傳法之人。龍朔二年（公元662年），海東（指朝鮮半島）的義想公（法號），與元曉公（法號）一同進入大唐國。夜裡住在古墓旁。元曉公因為領悟了唯心之旨，就返回了新羅（古代朝鮮國名）。義想公來到雲華（山名），以弟子之禮侍奉藏餐和尚，希望與藏公一同學習。總章元年（公元668年），藏餐和尚將要去世。藏公當時還穿著俗家衣服。藏餐和尚就囑咐道成、薄塵等大德說：『這位賢者，專注于《華嚴經》，大概是無師自悟，能夠繼承和發揚佛法的人，恐怕就是他了。希望你們能借助我的餘光，讓他也能遵循佛門的規章制度。』後來藏餐和尚夢見般若臺（佛教建築）傾倒，高幢（佛教旗幟）也倒了。他告訴門人說：『我將要暫時前往凈土了。』不到一個月，就說法圓寂了，享年七十二歲。當時義想公傳回了《不思議經》（具體經典不詳），在海東大力弘揚。彼國推舉他為華嚴宗初祖，並號稱浮石尊者。後來長壽年間，藏公因為勝詮法師返回新羅，就寄信給義想公說：『我們前世有共同的因緣，今生有共同的行業，才能得到這樣的果報，一同沐浴在《大經》（指《華嚴經》）的光輝中。特別蒙受先師（指藏餐和尚），傳授給我這精妙的經典。希望你能憑藉此業，用來結下來世的因緣。只是何尚章的疏解，義理豐富但文字簡略，導致後人難以入門。因此我詳細記錄了精微的言辭和妙旨，編撰成《義記》，傳到你的國土，希望你能給予指正。』義想公於是閉門探討，過了數旬才出來。召集弟子真定、相圓、亮示、表訓四人，讓他們分講《探玄記》，每人各講十卷，告訴他們說：『擴充套件我學識的是藏公，啓發我的是你們。你們各自應該努力，不要自欺欺人。』於是使得華嚴宗的教義傳遍全國，學問遍及十座名山，都是憑藉雲華和尚的法化之力啊。』他的神異德行，都詳細記載在《感應傳說》中。 三（未完成，原文在此處中斷）
【English Translation】 English version: Shang Han Kou Si Duan (transliteration, specific meaning unknown). How can we find virtuous and capable people to promote and develop Buddhism? Someone reported: 'This layman, Yunqi (place name) Mu Shi (referring to a simple life), has long studied the 'Avatamsaka Sutra' (also known as the 'Flower Garland Sutra'). He came here recently to visit his compassionate parent (referring to the Buddha). He believes that the wonderful insights of Venerable Zang Can are the true teacher.' Venerable Zang Can was also pleased to find someone to whom he could transmit the Dharma. In the second year of Longshuo (662 AD), Yi Xiang Gong (Dharma name) from Haidong (referring to the Korean Peninsula), together with Yuan Xiao Gong (Dharma name), entered the Great Tang Dynasty. They stayed overnight near an ancient tomb. Yuan Xiao Gong, having realized the essence of the Mind-Only doctrine, returned to Silla (ancient Korean kingdom). Yi Xiang Gong came to Yunhua (mountain name) and served Venerable Zang Can as a disciple, hoping to study with Zang Gong. In the first year of Zongzhang (668 AD), Venerable Zang Can was about to pass away. Zang Gong was still wearing layman's clothes at that time. Venerable Zang Can then instructed the virtuous Dao Cheng, Bo Chen, and others, saying: 'This virtuous person is focused on the 'Avatamsaka Sutra'. He probably attained enlightenment on his own, and the one who can inherit and promote the Dharma is probably him. I hope you can use my remaining influence to allow him to follow the rules and regulations of Buddhism.' Later, Venerable Zang Can dreamed that the Prajna Platform (Buddhist architecture) collapsed, and the tall banner (Buddhist flag) also fell. He told his disciples: 'I am going to temporarily go to the Pure Land.' In less than a month, he passed away while teaching the Dharma, at the age of seventy-two. At that time, Yi Xiang Gong transmitted the 'Inconceivable Sutra' (specific sutra unknown) back to Haidong and vigorously promoted it. That country elected him as the first patriarch of the Huayan School and called him Venerable Fushi. Later, during the Changshou period, Zang Gong, because Master Sheng Quan returned to Silla, sent a letter to Yi Xiang Gong, saying: 'We have a common cause in our past lives and a common karma in this life, so we can receive such rewards and bathe together in the glory of the 'Great Sutra' (referring to the 'Avatamsaka Sutra'). We were especially blessed by our late teacher (referring to Venerable Zang Can) to be taught this wonderful scripture. I hope you can use this karma to form the causes for the next life. However, He Shangzhang's commentary is rich in meaning but concise in writing, making it difficult for later generations to enter. Therefore, I have recorded in detail the subtle words and wonderful meanings and compiled them into the 'Yiji', which I will transmit to your country, hoping that you can give me guidance.' Yi Xiang Gong then closed his door to study and came out after several weeks. He summoned his disciples Zhen Ding, Xiang Yuan, Liang Shi, and Biao Xun, and asked them to lecture on the 'Tanxuanji', each lecturing on ten volumes, and told them: 'It was Zang Gong who expanded my knowledge, and it was you who inspired me. You should each work hard and not deceive yourselves.' Thus, the teachings of the Huayan School spread throughout the country, and learning spread throughout the ten famous mountains, all relying on the Dharma power of Venerable Yunhua.' His miraculous virtues are all recorded in detail in the 'Stories of Miraculous Responses'. Three (Incomplete, the original text is interrupted here)
祖賢首國師
三祖諱法藏。字賢首。帝錫別號國一法師。俗姓康氏。其先康居國人。高曾相繼為彼國相。祖自康居來朝。占風聖代。考諱謐。太宗贈左侍中。弟諱寶藏。為中宗朝議郎。行統萬監(一)。師托胎時。母氏夢吞日光而孕。當貞觀十七年十一月初二日生也(二)。及生而慕無上。至顯慶三年。十六歲時。煉一指于岐州法門寺舍利塔前。作法供養。誓悟佛乘(三)。次年志銳擇師。遂辭親。求法于太白山。閱方等諸典(四)。后聞慈親不悅。歸奉庭闈。綿歷歲月。能竭其力。時儼和尚。于雲華講大經。師禮為弟子。深入無盡(五)。總章元年。二十六歲時。往釋迦彌多羅尊者所。請受菩薩戒。眾告曰。是居士能誦華嚴。兼講梵網。尊者驚歎曰。但持凈行一品。已得菩薩大戒。況義解耶(六)。咸亨元年。師二十八歲。屬榮國夫人楊氏奄歸。武后廣樹福田。舍宅為太原寺。成塵諸大德。受儼和尚顧托者。連狀薦舉。由是奉敕削染于太原道場。仍詔為住持(七)。上元元年。有旨命京城十大德。為師授滿分戒。賜號賢首(即署字為號也)。復詔師于太原寺講華嚴。端午節。天后遣使。送衣五事(八)。調露元年五月間。雍州萬年縣何容師。嗜食雞子無算。暴死。同七百人。入鑊湯獄。附信返魂者。令第四子
【現代漢語翻譯】 現代漢語譯本 祖賢首國師
三祖，名法藏，字賢首。皇帝賜予別號『國一法師』。俗家姓康，是康居國人。他的祖先世代在康居國擔任宰相。他的祖父從康居來到朝廷，仰慕聖明的時代。他的父親名諱謐，太宗皇帝追贈他為左侍中。他的弟弟名諱寶藏，擔任中宗朝議郎，負責統萬監的事務。
法藏大師在母親懷孕時，他的母親夢見吞下日光而懷孕。在貞觀十七年十一月初二日出生。出生后就仰慕無上的佛法。在顯慶三年，十六歲時，在岐州法門寺舍利塔前焚燒一根手指，做法事供養，發誓要領悟佛的教義。
第二年，他立志跟隨名師學習，於是辭別父母，前往太白山求法，閱讀《方等經》等經典。後來聽說母親不高興，就回家侍奉母親，盡心盡力。當時，儼和尚在雲華寺講解《大方廣佛華嚴經》，大師拜他為師，深入研究無盡的佛法。
總章元年，二十六歲時，前往釋迦彌多羅尊者處，請求受菩薩戒。眾人說：『這位居士能背誦《華嚴經》，還能講解《梵網經》。』尊者驚訝讚歎說：『僅僅是持守《凈行品》中的一品，就已經得到了菩薩的大戒，更何況他還精通義理呢？』
咸亨元年，大師二十八歲。榮國夫人楊氏去世，武則天廣種福田，捨棄住宅作為太原寺。成塵等各位大德，受到儼和尚的囑託，聯名推薦大師。因此，大師奉皇帝的命令在太原道場剃度出家，並被任命為住持。
上元元年，皇帝下旨，命令京城十大德高僧為大師授滿分戒，賜號『賢首』（這就是他署名的由來）。又下詔讓大師在太原寺講解《華嚴經》。端午節時，武則天派使者送來五件衣服。
調露元年五月間，雍州萬年縣的何容法師，嗜好吃雞蛋，數量多得數不清。突然暴死，和七百人一起，進入鑊湯地獄。他附在能還魂的人身上，讓他的第四個兒子...
【English Translation】 English version The National Teacher Zuxian Shou
The Third Patriarch's name was Fazang (Dharma Treasury), and his courtesy name was Xianshou (Worthy Head). The Emperor bestowed upon him the special title of 'National Preceptor Number One'. His lay surname was Kang, and he was a native of the country of Kangju (Sogdia). His ancestors had successively served as ministers in that country. His grandfather came to the court from Kangju, admiring the enlightened era. His father's name was Mi, and Emperor Taizong posthumously granted him the title of Left Attendant. His younger brother's name was Baozang, and he served as a Court Advisor during the reign of Emperor Zhongzong, overseeing the affairs of Tongwan.
When the Master was conceived, his mother dreamed of swallowing sunlight. He was born on the second day of the eleventh month of the seventeenth year of the Zhenguan era. From birth, he admired the unsurpassed Dharma. In the third year of the Xianqing era, at the age of sixteen, he burned one of his fingers in front of the Sharira Pagoda at Famen Temple in Qizhou, making offerings and vowing to awaken to the Buddha's teachings.
The following year, he resolved to choose a teacher, so he bid farewell to his parents and went to Mount Taibai to seek the Dharma, reading various Sutras such as the Vaipulya Sutras. Later, hearing that his mother was displeased, he returned home to serve her, exerting all his strength. At that time, the Venerable Yan was lecturing on the Great Sutra at Yunhua Temple. The Master respectfully became his disciple, deeply studying the inexhaustible Dharma.
In the first year of the Zongzhang era, at the age of twenty-six, he went to the Venerable Shakyamitra to request the Bodhisattva precepts. The assembly said, 'This layman can recite the Avatamsaka Sutra and also lecture on the Brahma Net Sutra.' The Venerable exclaimed in amazement, 'Merely upholding one section of the Pure Conduct Chapter is already enough to obtain the great precepts of a Bodhisattva, let alone his understanding of the meaning!'
In the first year of the Xianheng era, the Master was twenty-eight years old. Lady Yang of the Rong State passed away, and Empress Wu Zetian extensively cultivated fields of merit, donating her residence to become Taiyuan Temple. The various virtuous monks such as Chengchen, who had been entrusted by the Venerable Yan, jointly recommended the Master. Therefore, the Master received the Emperor's order to be tonsured and ordained at the Taiyuan Temple, and was appointed as the abbot.
In the first year of the Shangyuan era, an imperial edict was issued, ordering the ten most virtuous monks in the capital to bestow the full precepts upon the Master, and he was granted the title 'Xianshou' (Worthy Head) (which is the origin of his signature). Another edict was issued, ordering the Master to lecture on the Avatamsaka Sutra at Taiyuan Temple. On the Dragon Boat Festival, Empress Wu Zetian sent an envoy to deliver five articles of clothing.
In the fifth month of the first year of the Tiaolu era, Dharma Master Herong of Wannian County in Yongzhou Prefecture, who was addicted to eating countless chicken eggs, suddenly died and, along with seven hundred others, entered the cauldron hell. He possessed a person who could return from the dead, instructing his fourth son...
行證。懇求師贖罪。師令誦寫華嚴經。至永隆元年八月。寫就莊嚴。請僧齋懺。會眾乃見何容師等七百鬼徒到席禮謝(九)。師于晉譯。每嘆缺而不全。是年日照三藏。赍梵本至京。高宗詔于魏國西寺。翻譯經論。師往就問之。照曰。晉第八會文。亦來至此。遂與三藏對校。果獲善財求天主光等十善友文。乃請譯補缺。就於西太原寺。譯出法界品內兩處脫文。一從摩耶夫人後。彌勒菩薩前。中間天主光等十善知識。二從彌勒菩薩后。至三千大千世界微塵數善知識前。中間文殊申手過一百一十由旬按善財頂。依此六十卷本為定(十)。尋奉綸旨。與日照三藏。及道成律師薄塵法師大乘基法師等。同譯蜜嚴等經。顯識等論。十有餘部。合二十四卷。復禮法師潤文。慧智法師度語(十一)。永淳元年四月間。雍州長安縣郭神亮者。修凈行。暴終。諸天引至兜率內院。禮敬慈氏。有一菩薩謂曰。何不受持華嚴。亮以無人講解為辭。曰。現有賢首菩薩弘揚。何得言無(十二)。文明元年。師與日照三藏。在西太原寺翻經暇。躬親問曰。西域古德。於一代聖教。判權實否。答曰。近代天竺。有二論師。一名戒賢。遠承慈氏無著。近踵護法難陀。立法相宗。二稱智光。遠宗文殊龍勝。近稟青目清辨。立法性宗。自是判教疑決(十三)
【現代漢語翻譯】 現代漢語譯本 行證（僧人名）。懇求師父贖罪。師父讓他誦讀抄寫《華嚴經》。到永隆元年八月，抄寫完成，非常莊嚴。請僧人齋戒懺悔。集會上眾人看見何容師等七百鬼徒來到席位前禮拜感謝。何容法師在晉代翻譯的《華嚴經》，常常嘆息殘缺不全。這年，日照三藏（僧人名）帶著梵文字來到京城。高宗皇帝下詔在魏國西寺翻譯經論。行證法師前去請教。日照三藏說：『晉譯本第八會的內容，也來到了這裡。』於是與日照三藏對照校勘，果然獲得了善財童子求天主光等十位善知識的經文。於是請求翻譯補全缺失的部分，就在西太原寺，翻譯出了《法界品》內的兩處脫漏的文字。一處是從摩耶夫人之後，彌勒菩薩之前，中間是天主光等十位善知識。另一處是從彌勒菩薩之後，到三千大千世界微塵數善知識之前，中間是文殊菩薩伸手過一百一十由旬按善財童子的頭頂。依據這個六十卷的原本作為定本。不久，奉皇帝的旨意，與日照三藏，以及道成律師、薄塵法師、大乘基法師等，共同翻譯《蜜嚴經》等經，《顯識論》等論，十餘部，共二十四卷。復禮法師負責潤色文字，慧智法師負責翻譯語言。 永淳元年四月間，雍州長安縣的郭神亮，修行凈行，突然去世。諸天引導他到兜率內院，禮敬慈氏菩薩（彌勒菩薩）。有一位菩薩對他說：『為什麼不接受持誦《華嚴經》？』郭神亮以沒有人講解為理由推辭。菩薩說：『現在有賢首菩薩（法藏）弘揚《華嚴經》，怎麼能說沒有人講解呢？』文明元年，行證法師與日照三藏，在西太原寺翻譯經書的空閑，親自問道：『西域的古代德行高尚的僧人，對於一代聖教，判別權教和實教嗎？』日照三藏回答說：『近代的天竺，有兩位論師。一位名叫戒賢（僧人名），他遠遠地繼承了慈氏（彌勒菩薩）和無著（菩薩名）的學說，近來繼承了護法（論師名）和難陀（論師名）的學說，創立了法相宗。另一位名叫智光（僧人名），他遠遠地宗奉文殊（菩薩名）和龍勝（龍樹菩薩）的學說，近來稟承青目（論師名）和清辨（論師名）的學說，創立了法性宗。從此以後，對於教義的判別就有了明確的依據。』
【English Translation】 English version Xingzheng (name of a monk) earnestly begged the master to atone for his sins. The master ordered him to recite and transcribe the Avatamsaka Sutra (Huayan Jing). By the eighth month of the Yonglong first year, the transcription was completed, and it was very solemn. He invited monks for a vegetarian feast and repentance. At the gathering, the assembly saw He Rong and his seven hundred ghostly followers arrive at the seats, bowing and expressing their gratitude. Master He Rong often lamented that the Avatamsaka Sutra translated in the Jin dynasty was incomplete. In this year, Tripitaka Rizhao (name of a monk) arrived in the capital with a Sanskrit version. Emperor Gaozong ordered the translation of scriptures and treatises at the West Temple of Wei State. Master Xingzheng went to consult him. Tripitaka Rizhao said, 'The content of the eighth assembly of the Jin translation has also arrived here.' Thereupon, he compared and collated it with Tripitaka Rizhao, and indeed obtained the text of Sudhana's seeking of the ten good friends, such as Deva-sri. Therefore, he requested to translate and supplement the missing parts, and at the West Taiyuan Temple, he translated two missing passages within the Dharmadhatu chapter. One passage was from after Maya (mother of the Buddha) and before Maitreya Bodhisattva, in between were Deva-sri and the ten good advisors. The other passage was from after Maitreya Bodhisattva to before the number of good advisors equal to the dust particles of three thousand great thousand worlds, in between was Manjushri extending his hand over one hundred and ten yojanas to press Sudhana's crown. This sixty-fascicle original was used as the definitive version. Soon, following the imperial decree, he, along with Tripitaka Rizhao, as well as Vinaya Master Daocheng, Dharma Master Bochen, Dharma Master Dachengji, and others, jointly translated scriptures such as the Ghanavyuha Sutra and treatises such as the Vijnaptimatrata-siddhi Sastra, more than ten works, totaling twenty-four fascicles. Dharma Master Fuli was responsible for polishing the text, and Dharma Master Huizhi was responsible for translating the language. In the fourth month of the first year of Yongchun, Guo Shenliang of Chang'an County, Yongzhou, practiced pure conduct and suddenly passed away. The devas guided him to the inner court of Tushita Heaven to pay homage to Maitreya (Bodhisattva). A Bodhisattva said to him, 'Why do you not accept and uphold the Avatamsaka Sutra?' Guo Shenliang declined, using the excuse that no one explained it. The Bodhisattva said, 'Now there is Bodhisattva Xianshou (Fazang) propagating the Avatamsaka Sutra, how can you say that no one explains it?' In the first year of Wenming, Master Xingzheng and Tripitaka Rizhao, during their spare time from translating scriptures at the West Taiyuan Temple, personally asked, 'Do the ancient virtuous monks of the Western Regions distinguish between provisional and real teachings in the entire body of sacred teachings?' Tripitaka Rizhao replied, 'In modern India, there are two masters of treatises. One is named Silabhadra (name of a monk), who distantly inherited the teachings of Maitreya and Asanga (name of a Bodhisattva), and recently inherited the teachings of Dharmapala (name of a master) and Nanda (name of a master), establishing the Dharmalaksana School. The other is named Jnanaprabha (name of a monk), who distantly revered Manjushri and Nagarjuna (name of a Bodhisattva), and recently received the teachings of Qingmu (name of a master) and Bhavaviveka (name of a master), establishing the Dharmata School. From then on, there was a clear basis for distinguishing between teachings.'
。時成塵二德問。京兆有王明干。死入地獄。地藏菩薩教誦偈曰。若人慾了知。三世一切佛。應當如是觀。心造諸如來。入見閻王。王聞之。放免。三日後方蘇。向空觀寺僧定法師說之。然不知有出否。師答曰。此乃華嚴第四夜摩會中偈。檢之果是十行頌也(十四)。垂拱二年。師于慈恩寺講雜華(十五)。永昌元年二月四日。遇于闐三藏因陀羅般若。于神都魏國東寺。告以沙彌般若彌伽薄。昇天誦華嚴。能破修羅陣事(十六)。天授元年。覲親于夏州。郡牧邑宰。靡不郊迎(十七)。天授二年。曾州牧宰。迎講大經。因論邪正。會中有左道者。不信佛法。口發惡言。身面忽皰。眉須盡爛。遽來求懺。師誡勸曰。此猶華報耳。汝當禮敬三寶。虔唪華嚴百遍。罪可滅矣。讀經未半。形質如舊(十八)。長壽年間。師于雲華講百千經。有光明現從口出。須臾成蓋。眾所具載(十九)。延載元年。講至十地品。天華四散。五云凝空。崇朝不輟。香彩射人(二十)。證聖元年三月。詔于東都大遍空寺。同實叉難陀再譯華嚴。弘景圓測神英法寶諸德共譯。復禮綴文。師為筆受。譯堂前陸地開百葉蓮華。眾睹禎祥。競加精練。太后時幸其寺。親受筆削。施供食饌。次移佛授記寺譯(二十一)。登封元年。詔師于太原寺講大經(二十
【現代漢語翻譯】 現代漢語譯本：當時，成塵二德問道：『京兆有個叫王明的人，死後下了地獄。地藏菩薩教他誦唸偈語：『若人慾了知，三世一切佛，應當如是觀，心造諸如來。』他見到閻王后，閻王聽了這偈語，就放了他，三天後才甦醒。他向空觀寺的僧人定法師說了這件事，但不知道他是否已經脫離地獄。』定法師回答說：『這正是《華嚴經》第四夜摩天宮會中的偈語。』查閱后，果然是十行頌中的內容（十四）。 垂拱二年，法藏法師在慈恩寺講解《雜華經》（十五）。永昌元年二月四日，在神都魏國東寺遇到了于闐三藏因陀羅般若，他告訴法藏法師，沙彌般若彌伽薄昇天誦讀《華嚴經》，能夠破除修羅的陣勢（十六）。天授元年，法藏法師回夏州探親，郡里的長官和縣令沒有不親自到郊外迎接的（十七）。 天授二年，法藏法師到曾州，當地的長官和縣令迎接他去講解大經。期間，法藏法師與人辯論邪正，會中有一個信奉左道的人，不相信佛法，口出惡語，結果身上和臉上突然長滿皰瘡，眉毛和鬍鬚全部爛掉。他連忙來向法藏法師懺悔。法藏法師告誡勸慰他說：『這還只是花報而已。你應該禮敬三寶，虔誠地誦讀《華嚴經》一百遍，罪業就可以消滅了。』那人讀經還沒到一半，容貌就恢復如初了（十八）。 長壽年間，法藏法師在雲華寺講解《百千經》，有光明從他口中發出，須臾間變成傘蓋，這些事情都被眾人記錄下來（十九）。延載元年，法藏法師講解到《十地品》時，天空中散落下各種鮮花，五彩祥雲凝聚在空中，持續了很長時間沒有消散，香氣和彩光照射著人們（二十）。 證聖元年三月，皇帝下詔在東都大遍空寺，與實叉難陀（Śikṣānanda，意為『喜學』）一起再次翻譯《華嚴經》，弘景、圓測、神英、法寶等眾位德高望重的法師共同參與翻譯，復禮負責潤色文字，法藏法師擔任筆受。翻譯的殿堂前，陸地上長出百葉蓮花，眾人看到這些吉祥的徵兆，都更加精進努力。武則天（太后）時常駕臨這座寺廟，親自參與經文的修改和刪減，並佈施飲食。之後，翻譯工作轉移到佛授記寺繼續進行（二十一）。登封元年，皇帝下詔法藏法師在太原寺講解大經（二十二）。
【English Translation】 English version: At that time, the two virtuous ones, Cheng Chen, asked: 'There is a man named Wang Ming in Jingzhao who entered hell. Kṣitigarbha Bodhisattva (地藏菩薩, Bodhisattva who vows to deliver beings from hell) taught him to recite a gatha (偈語, verse): 'If people want to understand, all Buddhas of the three times, they should observe thus, the mind creates all Tathagatas (如來, Thus Come Ones).' After he met Yama (閻王, the King of Hell), Yama released him upon hearing the gatha, and he revived three days later. He told this to the monk Dingfa of Kongguan Temple, but it is not known whether he has been released from hell.' Master Dingfa replied: 'This is precisely the gatha from the fourth assembly of the Night Heaven in the Avataṃsaka Sūtra (華嚴經, Flower Garland Sutra).' Upon checking, it was indeed a verse from the Ten Practices (十行頌) (14). In the second year of the Chuigong era, Master Fazang lectured on the Miscellaneous Flower Sutra (雜華經) at Ci'en Temple (15). On the fourth day of the second month of the first year of the Yongchang era, he met the Tripitaka master Indrabodhi (因陀羅般若) from Khotan (于闐) at the Eastern Wei State Temple in Shendu. He told Fazang that the śrāmaṇera (沙彌, novice monk) Prajñāmita (般若彌伽薄) ascended to heaven and recited the Avataṃsaka Sūtra, which could break the asura (修羅, demigod) formations (16). In the first year of the Tianshou era, Fazang visited his relatives in Xiazhou, and the prefectural governor and county magistrate all welcomed him in the suburbs (17). In the second year of the Tianshou era, Fazang went to Zengzhou, where the local officials welcomed him to lecture on the great sutra. During a discussion on heterodox and orthodox views, there was a follower of heterodox paths who did not believe in Buddhism and uttered evil words. As a result, his body and face were suddenly covered with sores, and his eyebrows and beard rotted away. He hurriedly came to Fazang to repent. Fazang admonished and comforted him, saying: 'This is just the flower-retribution (華報) only. You should pay homage to the Three Jewels (三寶, Buddha, Dharma, Sangha) and sincerely recite the Avataṃsaka Sūtra one hundred times, and your sins can be extinguished.' Before he had finished reading half of the sutra, his appearance was restored to its original state (18). During the Changshou era, Fazang lectured on the Hundred Thousand Sutras at Yunhua Temple, and light emanated from his mouth, which soon formed a canopy. These events were all recorded by the assembly (19). In the first year of the Yanzai era, when Fazang lectured on the Ten Bhūmis Chapter (十地品), heavenly flowers scattered in the sky, and five-colored auspicious clouds gathered in the air, lasting for a long time without dissipating. Fragrance and colored light shone on the people (20). In the third month of the first year of the Zhensheng era, the emperor issued an edict at the Dabiankong Temple in the Eastern Capital to re-translate the Avataṃsaka Sūtra with Śikṣānanda (實叉難陀, meaning 'Joy of Learning'). The virtuous masters Hongjing, Yuance, Shenying, Fabao, and others participated in the translation, Fuli was responsible for polishing the text, and Fazang served as the scribe. In front of the translation hall, hundred-petaled lotus flowers grew on the land. Seeing these auspicious signs, everyone became more diligent and dedicated. Empress Wu Zetian (太后) often visited the temple, personally participating in the revision and deletion of the scriptures, and providing food and offerings. Later, the translation work was moved to the Buddha's Prediction Temple to continue (21). In the first year of the Dengfeng era, the emperor ordered Fazang to lecture on the great sutra at Taiyuan Temple (22).
二)。神功元年。邊寇拒命。出師討之。特詔師依經咒法。遏除𡨥虐。師釁浴更衣。建立十一面觀音像。準神咒經。行道始數日。蒯城之外。將士聞天鼓之聲。良鄉縣中。賊眾睹觀音之像。月捷以聞。優詔慰勞(二十三)。聖歷二年十月八日譯畢。佛授記寺諸大德請師開演。敕令十五日啟講。至臘月十二晚。講華藏世界海震動之文。講堂及寺宇忽然震吼。道俗數千。嘆未曾有。難陀三藏。並當寺龍象。具表奏聞。十九日御批下云。因敷演微言。弘揚秘賾。初譯之日。夢甘露以呈祥。開講之辰。感地動而標異。斯乃如來降跡。用符九會文耳。豈朕庸虛。敢當瑞應(二十四)。新譯唐經。雖增現相普賢世界華藏十定諸品。卻脫日照三藏所補文殊按善財文。師以新舊兩經。對勘梵本。將日照補者。安喜學脫處。遂得文續義連。今之所傳。即第四本(一。晉譯本。二。日照補。三。喜學譯。四。賢首補。今現行者。二十五)。久視元年五月五日。詔于東都三陽宮。與實叉三藏。同譯入楞伽經(二十六)。長安二年。于西京清禪寺。與實叉譯文殊授記經(二十七)。時禮部滎陽鄭公。持心經數千萬遍。再三請解。師爲著般若略疏(二十八)。長安三年。詔與義凈三藏等華梵十四人。共譯金光明最勝王經等二十一部。一百十五卷師
【現代漢語翻譯】 現代漢語譯本 二）。神功元年（公元697年）。邊境的賊寇抗拒朝廷的命令，朝廷出兵討伐他們。特別下詔令法師依照經文咒語的法力，來消除賊寇的暴虐。法師沐浴更衣，建立十一面觀音像，按照《神咒經》的儀軌，舉行法事才數日，在蒯城之外，將士們聽到了天鼓的聲音；在良鄉縣中，賊寇們看到了觀音的形象。每月都將戰勝的訊息上報朝廷，朝廷下優厚的詔書慰勞（二十三）。 聖歷二年（公元699年）十月八日翻譯完畢。佛授記寺的各位大德，請求法師開講演說。皇帝下令十五日開始講經。到臘月十二日晚上，講到《華藏世界海震動》的經文時，講堂和寺廟忽然震動轟鳴，僧人和俗人數千人，都驚歎從未有過這樣的事情。難陀三藏，以及寺中的高僧，都詳細地寫了奏章上報朝廷。十九日皇帝的批示下來說：『因為敷演精微的言論，弘揚深奧的教義，初次翻譯的時候，夢見甘露來呈現祥瑞；開始講經的時候，感應到大地震動來顯示奇異。這乃是如來降臨的跡象，用來符合九會的經文啊！難道朕的平庸虛弱，敢當此祥瑞的應驗呢？』（二十四）。 新翻譯的唐經，雖然增加了《現相普賢世界華藏十定》等品，卻遺漏了日照三藏所補的文殊菩薩按善財童子的經文。法師用新舊兩部經，對照梵文原本，將日照三藏所補的經文，安放在喜學法師遺漏的地方，於是經文得以連續，意義得以貫通。現在所流傳的，就是第四個版本（一、晉譯本；二、日照補；三、喜學譯；四、賢首補，現在流行的版本，二十五）。 久視元年（公元700年）五月五日，皇帝下詔在東都三陽宮，與實叉難陀三藏，共同翻譯《入楞伽經》（二十六）。 長安二年（公元702年），在西京清禪寺，與實叉難陀三藏共同翻譯《文殊授記經》（二十七）。當時禮部滎陽鄭公，持誦《心經》數千萬遍，再三請求法師講解，法師為他撰寫了《般若略疏》（二十八）。 長安三年（公元703年），皇帝下詔與義凈三藏等華梵十四人，共同翻譯《金光明最勝王經》等二十一部，一百一十五卷。法師...
【English Translation】 English version Two). In the first year of the Shen Gong era (697 AD), the border rebels resisted the imperial decree, and the court sent troops to suppress them. A special edict was issued, ordering the master to use the power of scriptures and mantras to eliminate the rebels' tyranny. The master bathed and changed clothes, erected an Eleven-Faced Avalokiteśvara (Ekādaśamukha) statue, and according to the ritual of the 'Śūraṅgama Samādhi Sūtra', after performing the Dharma for only a few days, outside Kuai City, the soldiers heard the sound of heavenly drums; in Liangxiang County, the rebels saw the image of Avalokiteśvara. The news of victory was reported to the court every month, and the court issued generous edicts to comfort them (23). On the eighth day of the tenth month of the second year of the Shengli era (699 AD), the translation was completed. The great virtues of Foshouji Temple requested the master to give lectures and explanations. The emperor ordered the lectures to begin on the fifteenth day. On the evening of the twelfth day of the twelfth month, when lecturing on the text of 'The Tremor of the Ocean of the Hua-藏 World', the lecture hall and the temple suddenly shook and roared. Thousands of monks and laypeople were amazed that such a thing had never happened before. Nandā Tripiṭaka, as well as the eminent monks of the temple, wrote detailed memorials to report to the court. On the nineteenth day, the emperor's reply stated: 'Because of expounding subtle words and propagating profound doctrines, on the first day of the translation, a dream of nectar appeared as an auspicious omen; at the beginning of the lectures, the earth shook in response to show a marvel. This is a sign of the Tathāgata's descent, to conform to the texts of the nine assemblies! How can my mediocrity and weakness dare to bear this auspicious response?' (24). The newly translated Tang scriptures, although adding chapters such as 'Manifestation of the Phenomenal World, Samantabhadra's World, and the Ten Samādhis of the Hua-藏', omitted the text of Mañjuśrī Bodhisattva following Sudhana, supplemented by the Tripiṭaka Rizhao. The master used the new and old scriptures to compare with the original Sanskrit text, and placed the text supplemented by the Tripiṭaka Rizhao in the place omitted by the Dharma Master Xixue, so that the scriptures could be continuous and the meaning could be coherent. What is now circulating is the fourth version (1. Jin translation; 2. Rizhao supplement; 3. Xixue translation; 4. Xianshou supplement, the current popular version, 25). On the fifth day of the fifth month of the first year of the Jiushi era (700 AD), the emperor issued an edict in the Sanyang Palace of the Eastern Capital, to jointly translate the 'Laṅkāvatāra Sūtra' with the Tripiṭaka Śikṣānanda (26). In the second year of the Chang'an era (702 AD), in the Qingchan Temple of the Western Capital, the 'Mañjuśrī's Prediction Sūtra' was jointly translated with the Tripiṭaka Śikṣānanda (27). At that time, Zheng Gong of Xingyang, the Minister of Rites, recited the 'Heart Sūtra' tens of millions of times, and repeatedly requested the master to explain it. The master wrote a 'Brief Commentary on the Prajñā' for him (28). In the third year of the Chang'an era (703 AD), the emperor issued an edict to jointly translate twenty-one parts, one hundred and fifteen volumes, including the 'Suvarṇaprabhāsa Sūtra', with the Tripiṭaka Yijing and fourteen others, including Chinese and Sanskrit scholars. The master...
為證譯(二十九)。長安四年冬杪。敕眾僧于內道場。建華嚴法會。有雙浮圖。放五色光。現於冰內。師親見之。指呈眾德(三十)。時天后召師于長生殿。問六相十玄之旨。師指殿隅金師子為喻曉之。至一一毛頭。各有金師子。一一毛頭師子。同時頓入一毛中。一一毛中。皆有無邊師子。如是重重無盡。后乃豁然。隨貢金師子章一篇(三十一)。因對揚。言及岐州舍利。是阿育王靈蹟。特命鳳閣侍郎崔玄暐。與師偕往法門寺迎之。時師為大崇福寺主。遂與應大德綱律師等十人。俱至塔所。行道七晝夜。然後啟之。舍利于掌上騰光。隨人福善。感見天殊。臘月除日。至西京崇福寺中。正月十一。達東都洛陽城下。凡摛瑞光者七。抱戴者再(三十二)。神龍元年。詔與彌陀山。譯無垢凈光陀羅尼經(三十三)。其年張易之叛逆。因師內弘法力。外贊皇猷。及除兇徒已后。賜以鴻臚卿職。固辭固授。遂奏請與弟朝議郎行統萬監康寶藏。歸里養親。中宗降敕褒之(三十四)。冬十一月朔旦。敕令寫師真儀。御製贊四章(三十五)。神龍二年。詔與菩提流支。就於西崇福寺。譯寶積經。命為證義(三十六)。景龍二年。中夏憫雨。敕師集百法師。于薦福寺。以法禱之。近七朝。遽致滂沱。詔曰。敷百座以祈恩。未一旬而獲應。
【現代漢語翻譯】 現代漢語譯本 為證譯(二十九)。長安四年冬杪，皇帝敕令眾僧在內道場舉辦華嚴法會。有兩座浮屠（佛塔），放出五色光芒，顯現在冰內。法藏大師親自見到這一景象，並指給眾僧觀看(三十)。當時，武則天召見法藏大師于長生殿，詢問六相十玄的要義。法藏大師指著殿角邊的金師子（金色的獅子）來比喻，解釋說，每一根毛髮上，都各有一隻金師子；每一根毛髮上的獅子，同時頓然進入一根毛髮中；每一根毛髮中，都有無邊的獅子。像這樣重重無盡。武則天聽后豁然開悟，於是進獻了《金師子章》一篇文章(三十一)。 因為對揚佛法，談到岐州（今陜西岐山縣）的舍利（佛教聖物），是阿育王（古印度孔雀王朝的國王，以弘揚佛教著稱）的靈蹟。皇帝特命鳳閣侍郎（官名）崔玄暐，與法藏大師一同前往法門寺迎請舍利。當時，法藏大師擔任大崇福寺的住持，於是與應大德、綱律師等十人，一同到達塔所。他們繞塔行走，誦經七個晝夜，然後開啟塔門。舍利在掌上騰放光芒，隨著人們的福德善行，所感應到的景象也各不相同。臘月三十日，舍利到達西京（長安）崇福寺中。正月十一日，到達東都（洛陽）城下。總共有七次放出瑞光，兩次被人抱戴(三十二)。 神龍元年，皇帝下詔與彌陀山（人名）翻譯《無垢凈光陀羅尼經》(三十三)。那一年，張易之（武則天時期的權臣）叛亂，法藏大師在內弘揚佛法，在外讚頌皇上的功德。平定叛亂之後，皇帝賜予法藏大師鴻臚卿（官名）的職位，法藏大師堅決推辭，皇帝堅持授予。於是法藏大師上奏請求與弟弟朝議郎、行統萬監康寶藏（人名）一同回鄉贍養父母。中宗皇帝下敕書褒獎他(三十四)。 冬季十一月初一，皇帝下令畫法藏大師的畫像，並御製了四章贊文(三十五)。神龍二年，皇帝下詔與菩提流支（人名，譯經僧人）在西崇福寺翻譯《寶積經》，任命法藏大師為證義（負責考證經文意義的人）(三十六)。景龍二年，夏季大旱，皇帝敕令法藏大師召集一百位法師，在薦福寺祈求降雨。不到七天，就下起了大雨。皇帝下詔說：『廣設百座法席以祈求恩澤，不到一旬就獲得了應驗。』
【English Translation】 English version Acting as Certifier of Translation (29). In the late winter of the fourth year of the Chang'an era, the emperor ordered all monks to hold a Huayan Dharma assembly in the inner Daochang (a place for Buddhist practice). Two stupas (Buddhist towers) emitted five-colored light, appearing within the ice. Master Fazang personally witnessed this scene and pointed it out to the assembly of virtuous monks (30). At that time, Empress Wu Zetian summoned Master Fazang to the Changsheng Hall and inquired about the essence of the Six Aspects and Ten Profoundnesses. Master Fazang used the golden lion (a golden statue of a lion) in the corner of the hall as a metaphor, explaining that on each strand of hair, there was a golden lion; the lion on each strand of hair simultaneously and instantly entered one strand of hair; within each strand of hair, there were boundless lions. Thus, it was endlessly layered. After hearing this, Empress Wu Zetian suddenly became enlightened and presented an article titled 'Chapter on the Golden Lion' (31). Because of expounding the Dharma, he spoke of the relics (sacred Buddhist objects) in Qizhou (present-day Qishan County, Shaanxi), which were the spiritual traces of King Ashoka (an ancient Indian Mauryan dynasty king known for promoting Buddhism). The emperor specially ordered Cui Xuanwei, the Fengge Attendant (official title), to go with Master Fazang to Famen Temple to welcome the relics. At that time, Master Fazang was the abbot of Da Chongfu Temple, so he went to the pagoda with Ying Da De, Vinaya Master Gang, and ten others. They walked around the pagoda, chanting sutras for seven days and nights, and then opened the pagoda door. The relics emitted light in the palm of the hand, and the perceived scenes varied according to people's merits and good deeds. On the thirtieth day of the twelfth month, the relics arrived at Chongfu Temple in Xijing (Chang'an). On the eleventh day of the first month, they arrived under the city of Dongdu (Luoyang). There were a total of seven instances of emitting auspicious light and two instances of being held and carried (32). In the first year of the Shenlong era, the emperor issued an edict to translate the 'Immaculate Pure Light Dharani Sutra' with Mituo Shan (personal name) (33). In that year, Zhang Yizhi (a powerful minister during Wu Zetian's reign) rebelled. Master Fazang internally promoted the Dharma and externally praised the emperor's merits. After the rebellion was quelled, the emperor bestowed upon Master Fazang the position of Honglu Qing (official title), which Master Fazang firmly declined, but the emperor insisted on granting. Therefore, Master Fazang requested to return to his hometown with his younger brother, Kang Baozang (personal name), who was an Adjutant of the Court of Imperial Sacrifices and acting as the Supervisor of Tongwan, to support their parents. Emperor Zhongzong issued an edict praising him (34). On the first day of the eleventh month in winter, the emperor ordered a portrait of Master Fazang to be painted and personally composed four chapters of eulogy (35). In the second year of the Shenlong era, the emperor issued an edict to translate the 'Ratnakuta Sutra' with Bodhiruci (personal name, a sutra-translating monk) at the West Chongfu Temple, appointing Master Fazang as the Certifier of Meaning (the person responsible for verifying the meaning of the sutra) (36). In the second year of the Jinglong era, there was a severe drought in mid-summer. The emperor ordered Master Fazang to gather one hundred Dharma masters at Jianfu Temple to pray for rain through Dharma. In less than seven days, there was a torrential downpour. The emperor issued an edict saying: 'Widely setting up a hundred Dharma seats to pray for grace, the response was obtained in less than a week.'
師等精誠。均沾法液。七月復旱。感驗如初。敕曰。慈雲演蔭。法雨含滋。師等熏修。遽蒙昭感(三十七)。由是中宗禮為菩薩戒師。賜號國一(三十八)。師因萬乘歸心。八纮延首。遂奏請于兩都。及吳越清涼山五處起寺。均榜華嚴之號。仍寫三藏。並諸家章疏貯之。於是乎像圖七處。數越萬家。故人于師皆不稱諱。而以大乘法師華嚴和尚名焉(三十九)。后又召師入內。同義凈三藏。譯七佛藥師等經(四十)。景雲元年。詔與菩提流支。譯寶積經。帝亦親躬筆受(四十一)。景雲二年冬不雪。召師入禁中問之。師曰。有經名隨求即得大自在陀羅尼。若結壇作法。寫是咒語。投于龍湫。應時必獲。詔可其請。遽往藍田山悟真寺龍池所作法。未旬大雪。表奏上聞。制報曰。敕華嚴師。啟請祈恩。三寶流慈。兩度降雪。精誠上感。遂乃盈尺。慮不周洽。且未須出。及六出遍四方。復降詔曰。敕華嚴師。法體如何。焚香才畢。旋降瑞雪。雖則如來演貺。實由敬懇誠切(四十二)。太極元年七月。彗星現。睿宗詔華嚴和尚為菩薩戒師。受心地戒。遂傳位。改號先天元年。脫屣忘機。褰衣養德(四十三)。是年十一月初二日。太上皇以師壽誕。錫衣財。暨食味。誥曰。敕華嚴師。欣承載誕之祥。喜遇高禖之慶。乘茲令日。用表
【現代漢語翻譯】 師父們以精誠之心，共同沐浴佛法的甘露。七月再次發生旱情，祈禱感應如初次一樣靈驗。皇帝下詔說：『慈悲的雲朵展現蔭庇，佛法的雨露包含滋潤。師父們虔誠修行，迅速蒙受昭示感應。』(三十七)因此，中宗皇帝以禮相待，尊奉他為菩薩戒師，賜號『國一』。(三十八)師父因為皇帝歸心向佛，四方百姓仰慕，於是上奏請求在兩都（長安、洛陽）以及吳越、清涼山五處興建寺廟，都命名為『華嚴』。同時抄寫三藏經書，以及各家的章疏收藏其中。於是佛像圖畫遍佈七處，數量超過萬家。所以人們對師父都不直呼其名，而以『大乘法師華嚴和尚』稱呼他。(三十九)後來又召師父入宮，與義凈三藏一起翻譯《七佛藥師經》等經典。(四十)景雲元年，皇帝下詔與菩提流支一起翻譯《寶積經》，皇帝也親自參與筆錄。(四十一)景雲二年冬天沒有下雪，召師父入宮中詢問原因。師父說：『有一部經名叫《隨求即得大自在陀羅尼》，如果結壇作法，抄寫這個咒語，投入龍湫（龍居住的水潭），應該很快就會下雪。』皇帝批準了他的請求，立即前往藍田山悟真寺的龍池做法。不到十天就下起了大雪，表奏上報朝廷。皇帝下制書回覆說：『敕令華嚴師，啟請祈求恩澤，三寶（佛、法、僧）顯現慈悲，兩次降下雪，精誠上達天聽，於是降下厚厚的積雪。考慮到可能還不周全，暫且不必出宮。』等到六出（雪花六角）遍佈四方，再次下詔說：『敕令華嚴師，法體安康？焚香才完畢，立刻降下瑞雪。雖然是如來佛的恩賜，實際上是由於敬畏懇切的誠心。』(四十二)太極元年七月，彗星出現。睿宗皇帝詔令華嚴和尚為菩薩戒師，傳授心地戒。於是傳位，改年號為先天元年，擺脫世俗的牽絆，修身養性。(四十三)這年十一月初二日，太上皇因為師父的壽誕，賞賜衣物錢財，以及美味食品，誥書說：『敕令華嚴師，欣喜承受誕辰的吉祥，高興遇到高禖（主管生育之神）的慶典。』趁著這個美好的日子，用以表達 現代漢語譯本
【English Translation】 The masters, with sincere hearts, together bathed in the nectar of the Dharma. In the seventh month, drought occurred again, and the response to prayers was as effective as the first time. The emperor decreed: 'Compassionate clouds display shelter, and the rain of Dharma contains nourishment. The masters' devout practice quickly received manifest response.' (Thirty-seven) Therefore, Emperor Zhongzong treated him with courtesy, honored him as a Bodhisattva Precept Master, and bestowed upon him the title 'Guo Yi'. (Thirty-eight) Because the emperor's heart turned to Buddhism and the people from all directions admired him, the master requested to build temples in the two capitals (Chang'an and Luoyang), as well as in Wu-Yue and Mount Qingliang, five places in total, all named 'Huayan'. At the same time, copies of the Tripitaka scriptures and commentaries from various schools were collected and stored within. Thus, images and paintings of the Buddha spread across seven locations, numbering over ten thousand households. Therefore, people did not directly call the master by his name, but referred to him as 'Great Vehicle Dharma Master Huayan Monk'. (Thirty-nine) Later, he was summoned to the palace again, where he, along with Tripitaka Master Yijing, translated scriptures such as the 'Seven Buddha Bhaisajya Sutra'. (Forty) In the first year of Jingyun, the emperor decreed that he and Bodhiruci translate the 'Ratnakuta Sutra', with the emperor personally participating in the transcription. (Forty-one) In the second year of Jingyun, there was no snow in winter, and the master was summoned to the palace to inquire about the reason. The master said: 'There is a sutra called the 'Sarva-samapatti-siddhi-dhāraṇī', if an altar is established and this mantra is written and thrown into the Dragon Pool (a pool where dragons reside), it should snow soon.' The emperor approved his request, and he immediately went to the Dragon Pool of Wuzhen Temple on Mount Lantian to perform the ritual. In less than ten days, it snowed heavily, and a memorial was presented to the court. The emperor issued a decree in response, saying: 'Order Huayan Master to initiate prayers for grace, the Three Jewels (Buddha, Dharma, Sangha) manifest compassion, and snow has fallen twice, sincerity reaching the heavens, thus bringing down thick snow. Considering that it may not yet be complete, there is no need to leave the palace for the time being.' When the six-petaled (six-pointed snowflakes) covered all directions, another decree was issued, saying: 'Order Huayan Master, how is your Dharma body? As soon as the incense was burned, auspicious snow fell immediately. Although it is the grace of the Tathagata Buddha, it is actually due to reverence and sincere devotion.' (Forty-two) In the seventh month of the first year of Taiji, a comet appeared. Emperor Ruizong ordered Huayan Monk to be the Bodhisattva Precept Master, transmitting the Mind-Ground Precepts. Then he abdicated the throne, changed the reign title to the first year of Xiantian, abandoning worldly attachments and cultivating virtue. (Forty-three) On the second day of the eleventh month of this year, the Supreme Emperor, because of the master's birthday, bestowed clothing, wealth, and delicious food, with a proclamation saying: 'Order Huayan Master, joyfully receiving the auspiciousness of your birth, happily encountering the celebration of Gao Mei (the god in charge of fertility). Taking advantage of this auspicious day, to express English version
單心。故奉法衣。兼陳湯餅。愿壽等恒沙。年同劫石。別賜絹二千匹。俾贍興福所須(四十四)。和尚雖為五帝門師(高。中。睿。玄。武后也)。王臣並皆禮事。然猶糞掃其衣。禪悅其食。惟以戒忍自守。弘法利生為務。前後講華嚴經三十餘遍。間有不了無盡法界重重帝網義者。又為設巧方便。取鏡十面。八方安排。上下各一。相去一丈餘。面面相對。中安一佛像。然一燈以照之。互影交光。學者因曉剎海涉入重重無盡之旨(四十五)。由此輪下。從學如雲。莫能悉數。錚錚嗣法者。曰宏觀。文超。東都華嚴寺智光。荷恩寺宗一。靜法寺慧苑。經行寺慧英(四十六)。其著疏約百餘卷。晉譯華嚴經探玄記四十卷。一乘教義分齊章四卷。指歸一卷。綱目一卷。玄義章一卷。䇿林一卷。華嚴三昧觀一卷。華藏世界觀一卷。妄盡還源觀一卷。翻譯晉經梵語一卷。唐譯新經音義一卷。華嚴佛菩薩名五卷。華嚴感應傳五卷。楞伽經疏七卷。密嚴經疏三卷。梵網經疏三卷。法華經疏七卷。起信論疏三卷。別記一卷。十二門論宗致義記二卷。法界無差別論義疏一卷。三寶別行記一卷。流轉章一卷。法界緣起章一卷。圓音章。法身章。十世章。共一卷。晚述新經略疏共十二卷(四十七)。和尚預知時至。解到唐譯第六行文。遂越次釋
【現代漢語翻譯】 現代漢語譯本： （四十四）因為一心向佛，所以敬獻袈裟，並供奉湯餅。愿您的壽命像恒河沙一樣長久，年齡像劫石一樣堅固。另外特別贈送絹二千匹，供您興建寺廟所需。 （四十五）和尚雖然是五位皇帝（高宗、中宗、睿宗、玄宗、武后）的老師，王公大臣都以禮相待，但他仍然穿著破舊的衣服，以禪悅為食，只以戒律和忍辱自守，以弘揚佛法、利益眾生為己任。前後講解《華嚴經》三十多遍，對於其中無盡法界重重帝網的含義，有人不理解，於是又設定巧妙的方便法門，取來十面鏡子，在八方安排，上下各一面，彼此相對，中間安放一尊佛像，點燃一盞燈來照亮它，互相映照，光影交錯。學習的人因此明白了剎海涉入重重無盡的旨意。 （四十六）因此，在他座下學習的人，多如雲集，無法全部數清。其中傑出的繼承人有：宏觀、文超、東都華嚴寺的智光、荷恩寺的宗一、靜法寺的慧苑、經行寺的慧英。 （四十七）他所著的疏有約一百多卷，包括：《晉譯華嚴經探玄記》四十卷、《一乘教義分齊章》四卷、《指歸》一卷、《綱目》一卷、《玄義章》一卷、《䇿林》一卷、《華嚴三昧觀》一卷、《華藏世界觀》一卷、《妄盡還源觀》一卷、《翻譯晉經梵語》一卷、《唐譯新經音義》一卷、《華嚴佛菩薩名》五卷、《華嚴感應傳》五卷、《楞伽經疏》七卷、《密嚴經疏》三卷、《梵網經疏》三卷、《法華經疏》七卷、《起信論疏》三卷、《別記》一卷、《十二門論宗致義記》二卷、《法界無差別論義疏》一卷、《三寶別行記》一卷、《流轉章》一卷、《法界緣起章》一卷、《圓音章》、《法身章》、《十世章》共一卷，晚年所著《新經略疏》共十二卷。 和尚預知自己將要圓寂的時間，講解到唐譯《華嚴經》第六行文字時，就跳過順序解釋。
【English Translation】 English version: (44) Because of a single-minded devotion, I offer this Dharma robe and present Tangbing (a type of noodle soup). May your life be as long as the sands of the Ganges, and your years as solid as kalpa stones. I also specially donate two thousand bolts of silk to support the needs of your blessed establishment. (45) Although the Venerable Monk was a teacher to five emperors (Gaozong, Zhongzong, Ruizong, Xuanzong, and Empress Wu), and princes and ministers all treated him with respect, he still wore patched-up robes and took Chan joy as his food, adhering to precepts and forbearance, and making it his duty to propagate the Dharma and benefit sentient beings. He lectured on the Avatamsaka Sutra more than thirty times. When some did not understand the meaning of the endless Dharmadhatu, the overlapping Indra's nets, he devised a skillful means. He took ten mirrors, arranged them in the eight directions, one above and one below, facing each other, and placed a Buddha image in the middle. He lit a lamp to illuminate it, and the reflections and light intertwined. The students thus understood the meaning of the kshatra-sea (Buddha-land sea) entering into the endless realms. (46) Therefore, those who studied under him were as numerous as clouds, impossible to count completely. Outstanding successors included: Hongguan, Wenchao, Zhiguang of Huayan Temple in Dongdu, Zongyi of He'en Temple, Huiyuan of Jingfa Temple, and Huiying of Jingxing Temple. (47) He authored over a hundred volumes of commentaries, including: 'Tanxuan Ji (Record of Exploring the Profound)' of the Jin Translation of the Avatamsaka Sutra (40 volumes), 'Yicheng Jiaoyi Fenqi Zhang (Chapters on the Differentiation of Teachings of the One Vehicle)' (4 volumes), 'Zhigui (Pointing to the Return)' (1 volume), 'Gangmu (Outline)' (1 volume), 'Xuanyi Zhang (Chapters on Profound Meaning)' (1 volume), 'Celin (Forest of Strategies)' (1 volume), 'Huayan Sanmei Guan (Contemplation of Huayan Samadhi)' (1 volume), 'Huazang Shijie Guan (Contemplation of the Huazang World)' (1 volume), 'Wangjin Huanyuan Guan (Contemplation of Exhausting Falsehood and Returning to the Source)' (1 volume), 'Translation of Sanskrit of the Jin Sutra' (1 volume), 'Yinyi (Pronunciation and Meaning)' of the Tang Translation of the New Sutra (1 volume), 'Names of Buddhas and Bodhisattvas in the Avatamsaka Sutra' (5 volumes), 'Huayan Ganying Zhuan (Records of Miraculous Responses of the Avatamsaka Sutra)' (5 volumes), 'Commentary on the Lankavatara Sutra' (7 volumes), 'Commentary on the Sri-mala-devi-simhanada Sutra' (3 volumes), 'Commentary on the Brahma Net Sutra' (3 volumes), 'Commentary on the Lotus Sutra' (7 volumes), 'Commentary on the Awakening of Faith' (3 volumes), 'Bieji (Separate Record)' (1 volume), 'Zongzhi Yiji (Record of the Essential Meaning)' of the Twelve Gates Treatise (2 volumes), 'Yishu (Commentary)' on the Treatise on the Non-difference of the Dharmadhatu (1 volume), 'Sanbao Biexing Ji (Record of Special Practices of the Three Jewels)' (1 volume), 'Liuzhuan Zhang (Chapter on Transmigration)' (1 volume), 'Fajie Yuanqi Zhang (Chapter on the Origination of the Dharmadhatu)' (1 volume), 'Yuanyin Zhang (Chapter on Perfect Sound)', 'Fashen Zhang (Chapter on Dharmakaya)', 'Shishi Zhang (Chapter on the Ten Ages)', all in one volume, and 'Lueshu (Brief Commentary)' on the New Sutra (12 volumes) written in his later years. The Venerable Monk knew in advance the time of his passing. When lecturing on the sixth line of the Tang translation of the Avatamsaka Sutra, he skipped ahead to explain.
十定品。僅了九定。便辭帝別眾。于西京大薦福寺吉祥而逝。屬先天元年十一月十四日也。世壽七十歲。僧臘四十三。帝聽若驚。聖聞如失。越五日。賜誥賻。贈鴻臚卿。絹一千二百匹。葬事準僧例。余皆官供(四十八)。以其月二十四日。葬于神禾原華嚴寺南。敕謚賢首(即依署謚號)。送葬之儀。皆用追寵典屬國三品格式。禮也。門人請秘書少監閻朝隱撰碑文。概錶行跡。若欲詳覽。具如西京華嚴寺千里法師別錄。與海東法師光嚴記。翰林侍講崔致遠傳明。
四祖清涼國師
四祖諱澄觀。字大休。俗姓夏侯氏。越州會稽人也(一)。身長九尺四寸。雙手過膝。口四十齒。聲韻如鐘。目光夜發。晝乃不眴。日記萬言。七行俱下(二)。生於玄宗開元二十六年。母誕之辰。光明滿室。同徹鄰右(三)。每童戲。聚沙建塔(四)。年九歲。禮本州寶林寺體真禪德為師。歲曜一週。解通三藏(五)。天寶七年。師十一歲。奉恩試經得度(六)。才服田衣。思冥理觀。乃講般若。涅槃。蓮華。凈名。圓覺等。一十四經。起信。寶性。瑜伽。唯識。俱舍。中。百。因明等。九論(七)。肅宗至德二年。師受具戒于曇一大師門下。行南山止作事。遂為眾德講演律藏(八)。又禮常照禪師。授菩薩戒。原始要終。十誓
【現代漢語翻譯】 現代漢語譯本 《十定品》。僅通達了九定，便向皇帝和眾人告別，在西京大薦福寺吉祥圓寂。時間是先天元年十一月十四日。世壽七十歲，僧臘四十三年。皇帝聽聞此事，震驚不已，如同失去了依靠。過了五天，皇帝下詔賞賜，贈予鴻臚卿的官位，絹一千二百匹，葬禮按照僧人的規格，其餘一切由官府供給（四十八）。當月二十四日，安葬于神禾原華嚴寺南。皇帝敕謚為賢首（即按照署名謚號）。送葬的儀式，都按照追贈典屬國三品官員的格式，合乎禮制。門人請求秘書少監閻朝隱撰寫碑文，概括地表彰他的生平行跡。如果想要詳細瞭解，可以參考西京華嚴寺千里法師的別錄，以及海東法師光嚴的記述，還有翰林侍講崔致遠的傳記。
四祖清涼國師
四祖法名澄觀，字大休，俗姓夏侯氏，是越州會稽人（一）。他身高九尺四寸，雙手過膝，口有四十顆牙齒，聲音洪亮如鐘，目光在夜晚發光，白天也不眨眼。他能一日記住萬言，讀書時能同時看七行（二）。他生於玄宗開元二十六年，母親生他的時候，光明充滿房間，照亮了鄰居（三）。他小時候玩耍時，喜歡堆沙子建塔（四）。九歲時，他拜本州寶林寺的體真禪德為師。一年時間，就通曉了三藏（五）。天寶七年，師父十一歲，參加奉恩試經而得度（六）。剛穿上僧衣，就開始思考深奧的道理，於是講解《般若經》、《涅槃經》、《蓮華經》、《維摩詰經》、《圓覺經》等十四部經典，以及《起信論》、《寶性論》、《瑜伽師地論》、《唯識論》、《俱舍論》、《中論》、《百論》、《因明論》等九部論著（七）。肅宗至德二年，師父在曇一大師門下受具足戒，遵循南山律宗的止作規範，於是為大眾講演律藏（八）。他又拜常照禪師為師，接受菩薩戒，從始至終，立下十大誓願。
【English Translation】 English version 'Chapter on the Ten Samādhis'. Having only mastered the nine samādhis, he bid farewell to the Emperor and the assembly, and passed away auspiciously at the Great Jianfu Temple in the Western Capital. It was the 14th day of the eleventh month of the first year of the Xiantian era. His age was seventy years, and his monastic age was forty-three years. The Emperor was shocked upon hearing this, as if he had lost his reliance. After five days, the Emperor issued an edict bestowing gifts, posthumously granting him the title of Minister of the Court of State Ceremonies (Honglu Qing), and twelve hundred rolls of silk. The funeral was conducted according to the customs for monks, with all other expenses provided by the government (48). On the 24th day of that month, he was buried south of the Huayan Temple in Shenhe Plain. The Emperor posthumously conferred the title of Xianshou (i.e., according to the signed posthumous title). The funeral procession was conducted with the honors befitting a third-rank official of the Dependent States, according to ritual. His disciples requested Yan Zhaoyin, the Secretary of the Imperial Secretariat, to compose an epitaph, generally outlining his life and deeds. For a detailed account, refer to the separate biography of Dharma Master Qianli of Huayan Temple in the Western Capital, as well as the record of Dharma Master Guangyan of Haidong, and the biography by Cui Zhiyuan, a lecturer in the Hanlin Academy.
The Fourth Patriarch, National Teacher Qingliang
The Fourth Patriarch, named Chengguan (澄觀), styled Daxiu (大休), with the secular surname Xiahou (夏侯), was a native of Kuaiji (會稽) in Yuezhou (越州) (1). He was nine feet four inches tall, with hands that reached past his knees, forty teeth, a voice as resonant as a bell, eyes that shone at night, and did not blink during the day. He could memorize ten thousand words a day and read seven lines at once (2). He was born in the twenty-sixth year of the Kaiyuan era of Emperor Xuanzong. On the day of his birth, the room was filled with light, illuminating the neighborhood (3). As a child, he enjoyed playing by building pagodas out of sand (4). At the age of nine, he took the Chan master Tizhen (體真) of Baolin Temple (寶林寺) in his native prefecture as his teacher. Within a year, he understood the Three Baskets (Tripitaka) (5). In the seventh year of the Tianbao era, at the age of eleven, he passed the scripture examination and was ordained (6). As soon as he donned the monastic robes, he began to contemplate profound principles, and lectured on fourteen scriptures, including the 'Prajna Sutra', 'Nirvana Sutra', 'Lotus Sutra', 'Vimalakirti Sutra', and 'Perfect Enlightenment Sutra', as well as nine treatises, including the 'Awakening of Faith', 'Ratnagotravibhāga', 'Yogacarabhumi-sastra', 'Vijnaptimatrata-siddhi', 'Abhidharmakosa', 'Madhyamaka-karika', 'Sata-sastra', and 'Hetuvidya-nyaya-dvara-sastra' (7). In the second year of the Zhide era of Emperor Suzong, he received the full precepts under Dharma Master Tan Yi (曇一), followed the Vinaya practices of the Nanshan school, and lectured on the Vinaya Pitaka for the assembly (8). He also took the Bodhisattva precepts from Chan Master Changzhao (常照), making ten vows from beginning to end.
自勵。體不損沙門之表。心不違如來之制。坐不背法界之經。性不染情愛之境。足不履尼寺之塵。脅不觸居士之榻。目不視非儀之彩。舌不味過午之肴。手不釋圓明之珠。宿不離衣缽之側(九)。從牛頭忠。徑山欽。問西來宗旨。又謁洛陽無名禪師。印可融寂。自在受用(十)。即曰。明以照幽。法以達迷。然交映千門。融冶萬有。廣大悉備。盡法界之術。唯大華嚴。復參東京大詵和尚。聽受玄旨。利根頓悟。再周能演。詵曰。法界宗乘。全在汝矣(十一)。次後名價日高。迨代宗大曆三年。詔師入內。與大辨正不空三藏。于大興善寺譯經。命為潤文大德。帝一日問佛經大旨。師答條然有緒。帝于言下豁悟。遂事以師禮。恩渥彌厚。至六年。進所譯經。凡七十七部。一百二十卷(十二)。及出譯場。辭謝帝后。即開闡華嚴。講至住處品。審文殊隨事。觀照五頂。遂不遠萬里。委命棲托。于大華嚴寺。住錫十稔(十三)。山上緇侶。懇命敷揚。因思五地聖人。身棲佛境。心證真如。尚起后得智。學世間解。由是博覽六藝圖史。九流異學。華夏訓詁。竺干梵字。四圍五明。聖教世典等書。靡不該洽(十四)。至德宗建中四年。欲下筆著疏。先求瑞應。即于般若院。啟曼拏羅。優遊理觀。祈聖佑之。一夕夢金容。挺持山嶽月
【現代漢語翻譯】 現代漢語譯本：自我勉勵。身體不損害沙門的儀表，內心不違背如來的制度，坐臥不違背法界的經典，本性不沾染情愛的境界，腳不踏入尼姑庵的塵土，身體不接觸居士的床榻，眼睛不看不正當的色彩，舌頭不品嚐過午的食物，手不離開圓明之珠，睡覺不離開衣缽的旁邊（九）。跟隨牛頭忠禪師、徑山欽禪師，詢問西來（指禪宗）的宗旨。又拜訪洛陽無名禪師，印證認可其融通寂滅的境界，自在受用（十）。於是說：『光明用來照亮幽暗，佛法用來通達迷惑。』然而（佛法）交相輝映于千門萬戶，融化冶煉萬事萬物，廣大而完備，窮盡法界的一切法術，唯有《大華嚴經》。又參訪東京大詵和尚，聽受玄妙的旨意，憑藉敏銳的根性頓悟。再次周遍演說。大詵和尚說：『法界宗乘，全都在你身上了（十一）。』此後名聲日益高漲，到代宗大曆三年，皇帝下詔讓法師入宮，與大辨正不空三藏法師在大興善寺翻譯佛經，任命為潤文大德。皇帝有一天問佛經的大旨，法師回答條理清晰，皇帝在言語之下豁然開悟，於是以對待老師的禮節來對待他，恩寵更加深厚。到大曆六年，進獻所翻譯的佛經，共七十七部，一百二十卷（十二）。等到從譯經場出來，辭謝皇帝和后妃，就開始闡揚《華嚴經》，講到住處品時，考慮到文殊菩薩隨著事情的變化，觀照五頂山（即五臺山）。於是遠赴萬里，委身棲息于大華嚴寺，住了十年（十三）。山上的僧侶懇請他弘揚佛法，因此想到五地（菩薩修行果位）的聖人，身處佛的境界，心證悟真如，尚且生起后得智，學習世間的知識。因此廣泛閱讀六藝、圖史、九流異學、華夏訓詁、竺干梵字、四圍五明、聖教世典等書籍，沒有不通曉的（十四）。到德宗建中四年，想要下筆撰寫疏解，先求得瑞應。就在般若院，開啟曼拏羅（壇場），悠閒地進行理觀，祈求聖人的保佑。一天晚上夢見金色的佛像，挺拔地托著山嶽和月亮。 English version: He encouraged himself. His body did not damage the appearance of a Shramana (Buddhist monk), his heart did not violate the rules of the Tathagata (Buddha), his sitting did not turn his back on the scriptures of the Dharmadhatu (realm of reality), his nature was not stained by the realm of love and affection, his feet did not tread the dust of nunneries, his body did not touch the couches of laymen, his eyes did not look at improper colors, his tongue did not taste food after noon, his hand did not release the luminous pearl, and he did not sleep away from his robes and bowl (nine). He followed Niu Tou Zhong (Niutou Zhong Chan master) and Jing Shan Qin (Jingshan Qin Chan master), asking about the purpose of the coming from the West (referring to Zen Buddhism). He also visited the nameless Chan master in Luoyang, who certified his state of fusion and tranquility, freely enjoying it (ten). Then he said: 'Light is used to illuminate darkness, and Dharma is used to reach enlightenment.' However, (the Dharma) reflects each other in thousands of households, melting and forging all things, vast and complete, exhausting all the magic of the Dharmadhatu, only the Great Avatamsaka Sutra. He also visited the monk Da Shen in Tokyo, listening to the profound meaning, and with his keen roots, he achieved sudden enlightenment. He then extensively expounded it again. Da Shen said: 'The Dharma realm lineage is entirely on you (eleven).' After that, his reputation grew day by day. In the third year of the Dali era of Emperor Daizong, the emperor ordered the master to enter the palace and translate Buddhist scriptures with the Tripitaka master Da Bianzheng Bukong at Daxingshan Temple, appointing him as a Runwen Dade (a high-ranking monk who polishes the text). One day, the emperor asked about the main purpose of the Buddhist scriptures, and the master answered clearly and systematically. The emperor was enlightened by his words and treated him with the respect due to a teacher, and the emperor's favor became even greater. In the sixth year of the Dali era, he presented the translated scriptures, a total of seventy-seven volumes, one hundred and twenty scrolls (twelve). After leaving the translation site, he bid farewell to the emperor and empress, and began to expound the Avatamsaka Sutra. When he lectured on the 'Dwelling Place' chapter, considering that Manjushri Bodhisattva observes the Five Peaks (Mount Wutai) according to the changes of things, he traveled thousands of miles and entrusted himself to dwell at the Great Avatamsaka Temple, where he stayed for ten years (thirteen). The monks on the mountain earnestly requested him to propagate the Dharma, so he thought that the saints of the Fifth Ground (stage of Bodhisattva practice), who dwell in the realm of the Buddha and realize the true nature of Suchness, still generate the wisdom gained after enlightenment and learn worldly knowledge. Therefore, he extensively read the Six Arts, maps and histories, the heterodox teachings of the Nine Schools, Chinese exegesis, Indian Sanskrit, the Four Vedas, the Five Sciences, the sacred teachings, and worldly classics, and there was nothing he did not understand (fourteen). In the fourth year of the Jianzhong era of Emperor Dezong, wanting to write a commentary, he first sought a good omen. He opened the Mandala (sacred circle) in the Prajna Hall, leisurely engaged in contemplation, and prayed for the blessings of the saints. One night, he dreamed of a golden Buddha image, towering and holding up mountains and the moon.
【English Translation】 Self-encouragement. The body does not damage the appearance of a Shramana (Buddhist monk), the heart does not violate the rules of the Tathagata (Buddha), the sitting does not turn its back on the scriptures of the Dharmadhatu (realm of reality), the nature is not stained by the realm of love and affection, the feet do not tread the dust of nunneries, the body does not touch the couches of laymen, the eyes do not look at improper colors, the tongue does not taste food after noon, the hand does not release the luminous pearl, and the sleep does not leave the side of the robes and bowl (nine). From Niu Tou Zhong (Niutou Zhong Chan master), Jing Shan Qin (Jingshan Qin Chan master), asked the purpose of the West. Also visited Luoyang nameless Zen master, approved Rong Ji, free enjoyment (ten). That is to say, 'Ming to illuminate the secluded, the law to reach the lost.' However, the intersection reflects thousands of doors, melting all things. Broadly prepared, the end of the Dharma Realm. Only the Great Avatamsaka. Re-participated in Tokyo Da Shen monk, listened to the Xuan Zhi, the sharp root suddenly realized, and then Zhou can play. Shen said, 'The Dharma Realm is in you (eleven).' After the name price is high, until the third year of the Dali Dynasty. Zhao Shi entered the inner, and Da Bianzheng did not empty the three Tibetans, translated the scriptures in Daxingshan Temple, and was ordered to be Runwen Dade. The emperor asked the Buddha's scriptures one day, and the teacher answered in an orderly manner. The emperor was enlightened under the words, and then treated with the teacher's ceremony. En Wo is more thick. To the sixth year, the translated scriptures were advanced, a total of seventy-seven, one hundred and twenty volumes (twelve). And out of the translation field, resigned from the emperor and empress, that is, to open up the Avatamsaka, speaking to the residence of the product. Review Manjushri with the matter, watching the five tops. Then thousands of miles away, entrusted to live in the Great Avatamsaka Temple, lived for ten years (thirteen). The monks on the mountain, earnestly ordered to spread. Because of the five holy people, the body lives in the Buddha's realm. The heart proves the true, still rises after the wisdom, learning the world's solution. Therefore, a wide range of six arts, maps and history, nine different schools, Chinese training, Zhu Qian Sanskrit, four weeks of five Ming, holy teachings, world classics and other books, all without exception (fourteen). To the fourth year of Dezong Jianzhong, want to write a book, first seek Rui Ying. That is, in the Prajna Temple, open Mandala, leisurely rational view, pray for the Holy You. One night dream of Jin Rong, holding the mountains and the moon.
滿毫相。卓立空際。仍于寐內。捧咽面門。既覺而喜。知獲光明遍照徴矣。是月也。設無遮會以慶之(十五)。從此落筆。恍若有神。絕無停思。當興元元年為始。舊疏中唯賢首得旨。遂宗承之。經前開十門談玄。釋文以四分分科。至貞元三年告就。疏成二十卷。其夕又夢自身為龍。頭枕南臺。尾蟠北臺。鱗鬣耀空。光逾皎日。須臾奮迅。化成百千小龍。分照四方而去。遂悟此是流通大疏之兆也(十六)。初為眾講。感景雲凝停空中。逾時不散(十七)。后又為僧睿等百餘講者。造隨疏演義鈔四十卷。隨文手鏡一百卷(十八)。貞元七年。河東節度使李自良。請師于崇福寺講新疏。德宗聞其風。遣中使李輔光。宣詔入都。問佛法大意(十九)。貞元十二年。宣河東節度使禮部尚書李詵。備禮迎師入京。詔同罽賓三藏般若。翻譯烏茶國所進華嚴後分梵夾。師承睿旨。於六月五日為始翻譯。帝親預譯場。一日不至。即命僧寂光依律說欲云。皇有國事因緣。如法僧事。與欲清凈。至十四年二月二十四日譯就。共四十卷。進上(二十)。是年四月。帝生誕。詔請師于麟德殿。開示新譯華巖宗旨。群臣大集。師升高座說曰。我皇御宇。德合乾坤。光宅萬方。重譯來貢。特回明詔。再譯真詮。觀顧多天幸。承旨幽贊。極虛空之可度
。體無邊涯。大也。竭滄溟而可飲。法門無盡。方也。碎塵剎而可數。用無能測。廣也。離覺所覺。朗萬法之幽邃。佛也。芬敷萬行。榮耀眾德。華也。圓茲行德。飾彼十身。嚴也。貫攝玄微。以成真光之彩。經也。總斯經題之七字。乃為一部之宏綱。將契本性。非行莫階。故說普賢無邊勝行。行起解絕。智證圓明。無礙融通。現前受用。帝大悅。贊曰。妙哉言乎。微而且顯。賜紫衲方袍。禮為教授和尚(二十一)。五月遣中使霍仙鳴。傳宣𢕘入。詔令造新譯華嚴後分經疏。師奉旨。述後分疏十卷。行愿品經別行疏一卷(二十二)。貞元十五年。詔受鎮國大師號。進天下大僧錄(二十三)。四月帝誕節。敕有司備儀輦。迎教授和尚入內殿。闡揚大經。師升座曰。大哉真界。萬法資始。包空有而絕相。入言象而無跡。我佛得之。妙踐真覺。廓盡塵習。融身剎以相含。流聲光而遐燭。我皇得之。靈鑒虛極。保合太和。聖文掩于百王。淳風扇于萬國。華嚴經者。即窮斯旨趣。盡其源流。故恢廓宏遠。包納沖邃。不可得而思議矣。失其旨也。徒修因於曠劫。得其門也。等諸佛於一朝。諦觀一塵。法界在掌。理深智遠。識昧辭單。塵黷聖聰。退座而已。帝時默湛海印。朗然大覺。顧謂群臣曰。朕之師。言雅而簡。辭典而富。扇真
【現代漢語翻譯】 現代漢語譯本：體性沒有邊際，廣大無邊。即使喝乾整個滄海也可以做到，佛法的門徑也是沒有窮盡的。法則是周全的。即使把所有世界的微塵都數盡，佛法的功用也是無法測量的。作用是廣泛的。遠離能覺知的和被覺知的，明朗地照亮萬法的幽深之處，這就是佛。芬芳地散佈各種修行，榮耀各種功德，這就是華（花）。圓滿這些修行和功德，莊嚴那十種化身，這就是嚴（莊嚴）。貫穿攝取玄妙精微之處，成就真實光明的色彩，這就是經（經典）。總括這部經題的七個字，就是整部經的宏大綱領。將要契合本性，沒有修行就無法達到那個階梯，所以宣說普賢菩薩無邊殊勝的行愿。修行興起，知解斷絕，智慧證得圓滿光明，沒有阻礙地融通，當下就能領受和享用。皇帝非常高興，讚歎說：『妙啊，這些話語！精微而又顯明。』賜予紫色僧衣和方袍，以禮相待，尊為教授和尚（二十一）。五月，派遣中使霍仙鳴，傳達詔令，召請澄觀入宮。皇帝下令撰寫新譯《華嚴經》後分的疏解。澄觀法師奉旨，撰寫了《華嚴經後分疏》十卷，《行愿品經別行疏》一卷（二十二）。貞元十五年，皇帝下詔授予『鎮國大師』的稱號，晉升爲天下大僧錄（二十三）。四月，皇帝誕辰，敕令有關部門準備儀仗和車輦，迎接教授和尚進入內殿，闡揚大乘經典。澄觀法師升座說：『偉大啊，真實的法界！萬法由此開始。包容空和有而超越相對的表象，進入言語和形象而沒有痕跡。我佛得到它，巧妙地實踐真覺，徹底清除塵世的習氣，融合自身與剎土而相互包含，流佈聲音和光明而照耀遠方。我皇得到它，靈明的鑑察虛空而達到極致，保持和合太和之氣。聖明的文章掩蓋了百王的功績，淳厚的風氣吹拂著萬國。』《華嚴經》這部經典，就是窮盡這些旨趣，探究它的源頭和流向。所以恢弘廣闊，包容深邃，是不可思議的。失去它的旨趣，只是在漫長的劫數中徒勞地修行；得到它的門徑，就等於諸佛在同一朝代證悟。仔細觀察一粒微塵，整個法界就在掌握之中。道理深奧，智慧遙遠，見識淺薄，言辭簡單，塵埃玷污了聖明的聽聞，只能退下座位了。』皇帝當時默默地沉浸在海印三昧中，明朗地覺悟。回頭對群臣說：『朕的老師，言語文雅而簡潔，辭藻豐富，宣揚真 English version: The substance is without boundaries, vast and boundless. Draining the entire ocean is possible, and the Dharma gate is endless. The Dharma is comprehensive. Even if all the dust particles of all worlds could be counted, the function of the Dharma is immeasurable. The function is extensive. Being apart from the knower and the known, clearly illuminating the profound depths of all dharmas, this is Buddha. Fragrantly spreading various practices, glorifying various virtues, this is Hua (flower). Completing these practices and virtues, adorning those ten bodies, this is Yan (adornment). Penetrating and gathering the subtle and profound, accomplishing the color of true light, this is Jing (sutra). Summarizing the seven characters of this sutra title is the grand outline of the entire sutra. If one intends to accord with one's original nature, there is no ladder to reach it without practice, therefore, it speaks of Samantabhadra's (Puxian Pusa) boundless and supreme vows and practices. When practice arises, understanding ceases, wisdom realizes perfect clarity, unobstructed and融通, one can receive and enjoy it in the present moment. The emperor was very pleased and praised, 'Wonderful are these words! Subtle yet clear.' He bestowed purple robes and square robes, treating him with respect as a professor and monk (21). In the fifth month, he sent the eunuch Huo Xianming to convey the imperial decree, summoning Chengguan (name of the monk) into the palace. The emperor ordered him to compose a new commentary on the latter part of the newly translated Avatamsaka Sutra (Huayan Jing). Master Chengguan accepted the decree and wrote ten volumes of 'Commentary on the Latter Part of the Avatamsaka Sutra' and one volume of 'Separate Commentary on the Chapter on Practices and Vows' (22). In the fifteenth year of the Zhenyuan era, the emperor issued an edict conferring the title of 'National Protecting Master' and promoted him to the position of Great Sangharaja of the Realm (23). In the fourth month, on the emperor's birthday, he ordered the relevant departments to prepare ceremonial guards and carriages to welcome the professor and monk into the inner palace to expound the Mahayana scriptures. Master Chengguan ascended the seat and said, 'Great is the true realm of Dharma! All dharmas originate from it. It encompasses emptiness and existence while transcending relative appearances, entering into words and images without leaving a trace. Our Buddha attained it, skillfully practicing true enlightenment, thoroughly eradicating worldly habits, merging oneself with the Buddha-lands and containing each other, radiating sound and light and illuminating afar. Our emperor attained it, his spiritual insight is empty and reaches the extreme, maintaining and harmonizing the Great Harmony. His sagely writings overshadow the achievements of hundreds of kings, and his pure influence spreads throughout all nations.' The Avatamsaka Sutra is to exhaust these purposes, explore its source and flow. Therefore, it is vast and expansive, encompassing the profound and subtle, and is inconceivable. Losing its purpose, one only cultivates in vain for countless eons; attaining its gateway is equivalent to all Buddhas attaining enlightenment in the same era. Carefully observing a single dust particle, the entire Dharma realm is in one's grasp. The principle is profound, wisdom is distant, knowledge is shallow, and words are simple. Dust defiles the sagely hearing, so I can only withdraw from my seat.' At that time, the emperor was silently immersed in the Samadhi of the Ocean Seal, clearly awakened. He turned to his ministers and said, 'My teacher's words are elegant and concise, his vocabulary is rich, and he promotes truth.'
【English Translation】 English version: The substance is without boundaries, vast and boundless. Draining the entire ocean is possible, and the Dharma gate is endless. The Dharma is comprehensive. Even if all the dust particles of all worlds could be counted, the function of the Dharma is immeasurable. The function is extensive. Being apart from the knower and the known, clearly illuminating the profound depths of all dharmas, this is Buddha. Fragrantly spreading various practices, glorifying various virtues, this is Hua (flower). Completing these practices and virtues, adorning those ten bodies, this is Yan (adornment). Penetrating and gathering the subtle and profound, accomplishing the color of true light, this is Jing (sutra). Summarizing the seven characters of this sutra title is the grand outline of the entire sutra. If one intends to accord with one's original nature, there is no ladder to reach it without practice, therefore, it speaks of Samantabhadra's (Puxian Pusa) boundless and supreme vows and practices. When practice arises, understanding ceases, wisdom realizes perfect clarity, unobstructed and融通, one can receive and enjoy it in the present moment. The emperor was very pleased and praised, 'Wonderful are these words! Subtle yet clear.' He bestowed purple robes and square robes, treating him with respect as a professor and monk (21). In the fifth month, he sent the eunuch Huo Xianming to convey the imperial decree, summoning Chengguan (name of the monk) into the palace. The emperor ordered him to compose a new commentary on the latter part of the newly translated Avatamsaka Sutra (Huayan Jing). Master Chengguan accepted the decree and wrote ten volumes of 'Commentary on the Latter Part of the Avatamsaka Sutra' and one volume of 'Separate Commentary on the Chapter on Practices and Vows' (22). In the fifteenth year of the Zhenyuan era, the emperor issued an edict conferring the title of 'National Protecting Master' and promoted him to the position of Great Sangharaja of the Realm (23). In the fourth month, on the emperor's birthday, he ordered the relevant departments to prepare ceremonial guards and carriages to welcome the professor and monk into the inner palace to expound the Mahayana scriptures. Master Chengguan ascended the seat and said, 'Great is the true realm of Dharma! All dharmas originate from it. It encompasses emptiness and existence while transcending relative appearances, entering into words and images without leaving a trace. Our Buddha attained it, skillfully practicing true enlightenment, thoroughly eradicating worldly habits, merging oneself with the Buddha-lands and containing each other, radiating sound and light and illuminating afar. Our emperor attained it, his spiritual insight is empty and reaches the extreme, maintaining and harmonizing the Great Harmony. His sagely writings overshadow the achievements of hundreds of kings, and his pure influence spreads throughout all nations.' The Avatamsaka Sutra is to exhaust these purposes, explore its source and flow. Therefore, it is vast and expansive, encompassing the profound and subtle, and is inconceivable. Losing its purpose, one only cultivates in vain for countless eons; attaining its gateway is equivalent to all Buddhas attaining enlightenment in the same era. Carefully observing a single dust particle, the entire Dharma realm is in one's grasp. The principle is profound, wisdom is distant, knowledge is shallow, and words are simple. Dust defiles the sagely hearing, so I can only withdraw from my seat.' At that time, the emperor was silently immersed in the Samadhi of the Ocean Seal, clearly awakened. He turned to his ministers and said, 'My teacher's words are elegant and concise, his vocabulary is rich, and he promotes truth.'
風于第一義天。能以聖法清涼朕心。仍以清涼賜為國師之號(二十四)。由是中外臺輔重臣。咸以八戒禮而師之(二十五)。時順宗在東宮。以心要遣同於師。師答書曰。至道本乎一心。心法本乎無住。無住心體。靈知不昧。性相寂然。包含德用。迷現量則惑苦紛然。悟真性則空明廓徹。雖即心即佛。惟證者方知。又請述了義一卷。並食肉得罪因緣一篇(二十六)。永貞元年。順宗登帝位。詔師于興唐寺。為造普光殿。華嚴閣。塑華藏剎。圖法界會(二十七)。憲宗元和二年。南康王韋臬。相國武元衡。請著法界觀玄鏡一卷(二十八)。元和五年。詔師入內談法。帝問華嚴所詮。何謂法界。師曰。法界者。一切眾生身心之本體也。從本已來。靈明廓徹。廣大虛寂。唯一真境而已。無有形貌而森羅大千。無有邊際而含容萬有。昭昭於心目之間。有相不可睹。晃晃於色塵之內。而理不可分。非徹法之慧目。離念之明智。不能見自心如此之靈通也。故世尊初成正覺。嘆曰。奇哉。我今普見一切眾生。具有如來智慧德相。但以妄想執著。而不能證得。於是稱法界性。說華嚴經。全以真空揀情。事理融攝。周遍凝寂。是之謂法界大旨。帝聽玄談已。廓然自得。即敕有司。別鑄金印。遷賜僧統清涼國師之號。統冠天下緇侶。主教門
【現代漢語翻譯】 現代漢語譯本： 風于第一義天（佛教用語，指最高的真理層面），能夠用聖法清涼朕（皇帝自稱）心。因此賜予『清涼』作為國師的稱號（二十四）。由此，朝廷內外的重臣，都以八戒的禮儀來師事他（二十五）。當時順宗在東宮，用心要請教於國師。國師回信說：『至高的道理本源於一心，心法的根本在於無住。無住的心體，靈知而不昏昧，自性與現象寂靜安然，包含著德行與作用。迷惑于現量（直接感知）就會被迷惑和痛苦所困擾，領悟到真實的自性就會空明廓徹。雖然說即心即佛，只有證悟者才能真正明白。』又請國師撰述了義一卷，以及食肉得罪的因緣一篇（二十六）。 永貞元年，順宗登基為帝，下詔在興唐寺為國師建造普光殿、華嚴閣，塑造華藏剎（華藏世界的佛剎），繪製法界會（法界聖眾集會圖）（二十七）。憲宗元和二年，南康王韋臬、相國武元衡，請求國師撰寫法界觀玄鏡一卷（二十八）。 元和五年，皇帝下詔國師入宮談論佛法。皇帝問華嚴經所詮釋的，什麼是法界？國師回答說：『法界，是一切眾生身心的本體。從本來開始，就靈明廓徹，廣大虛寂，唯一真實的境界。沒有形貌卻森羅萬象，沒有邊際卻包含容納萬有。在心目之間昭昭可見，有相卻不可睹；在色塵之內晃晃存在，而道理不可分割。不是徹悟佛法的慧眼，遠離妄念的明智，不能見到自己的心如此靈通。』所以世尊初成正覺時，感嘆道：『奇哉！我現在普遍見到一切眾生，都具有如來的智慧德相，只是因為妄想執著，而不能證得。』於是稱法界性，說華嚴經，完全用真空來揀擇情識，事和理相互融合，周遍而凝定寂靜，這就是法界的大旨。皇帝聽了玄妙的談論后，豁然開悟，於是敕令有關部門，另外鑄造金印，晉陞賜予國師『僧統清涼國師』的稱號，統領天下的僧侶，主持佛教的宗門。
【English Translation】 English version: Feng, through the First Principle Heaven (the highest level of truth in Buddhism), is able to use the sacred Dharma to cool my (the emperor's self-reference) heart. Therefore, he is granted the title 'Qingliang' as the National Teacher (24). Consequently, the senior officials inside and outside the court all treat him as their teacher with the etiquette of the Eight Precepts (25). At that time, Emperor Shunzong, while still in the Eastern Palace, sent inquiries about the essentials of the mind to the National Teacher. The National Teacher replied in a letter: 'The supreme principle originates from one mind, and the essence of the mind-dharma lies in non-abiding. The substance of the non-abiding mind is spiritually aware and not obscured, its nature and characteristics are serene and contain virtue and function. Being deluded by direct perception leads to confusion and suffering, while realizing the true nature leads to emptiness and clarity. Although it is said that the mind is Buddha, only those who have attained enlightenment truly understand.' He also requested the National Teacher to write a volume on definitive meaning and an essay on the causes and conditions of the sin of eating meat (26). In the first year of Yongzhen, Emperor Shunzong ascended the throne and issued an edict to build the Universal Light Hall and the Avatamsaka Pavilion at Xing Tang Temple for the National Teacher, to sculpt the Vairocana Buddha Land (the Buddha land of the Vairocana world), and to paint the Assembly of the Dharmadhatu (a painting of the assembly of holy beings in the Dharmadhatu) (27). In the second year of Yuanhe during the reign of Emperor Xianzong, Prince Wei Nie of Nankang and Chancellor Wu Yuanheng requested the National Teacher to write a volume on the 'Mysterious Mirror of the Observation of the Dharmadhatu' (28). In the fifth year of Yuanhe, the emperor issued an edict for the National Teacher to enter the palace to discuss the Dharma. The emperor asked what the Avatamsaka Sutra explains, what is the Dharmadhatu? The National Teacher replied: 'The Dharmadhatu is the very substance of the body and mind of all sentient beings. From the very beginning, it has been spiritually bright and clear, vast and empty, the only true realm. It has no form but contains myriad phenomena, no boundaries but encompasses all things. It is clearly visible between the eyes and mind, having form but imperceptible; it exists brightly within the realm of sense objects, yet its principle is indivisible. Without the wisdom eye that thoroughly understands the Dharma and the clear intelligence that is free from delusion, one cannot see one's own mind as being so spiritually perceptive.' Therefore, when the World-Honored One first attained enlightenment, he exclaimed: 'Wonderful! I now universally see that all sentient beings possess the wisdom and virtuous characteristics of the Tathagata, but because of delusional thoughts and attachments, they are unable to realize it.' Therefore, he proclaimed the nature of the Dharmadhatu and spoke the Avatamsaka Sutra, using emptiness to discern emotions, integrating phenomena and principle, pervading and solidifying into stillness. This is the great essence of the Dharmadhatu. After hearing the profound discourse, the emperor was enlightened and immediately ordered the relevant departments to cast a golden seal separately and promote and bestow upon the National Teacher the title of 'Sangha Chief Qingliang National Teacher', to lead the monks of the world and preside over the Buddhist school.
事(二十九)。穆宗。敬宗。咸仰巨休。悉封大照國師(三十)。文宗太和五年。帝受心戒于師。誓不食蛤(三十一)。開成元年。帝以師百歲壽誕。賜衣財食味。加封大統國師(三十二)。大經前後。講五十遍(三十三)。無遮大會。一十五設(三十四)。凡著述現流傳者。總四百餘卷。相國齊抗。鄭餘慶。高郢。請撰華嚴綱要三卷。相國李吉甫。侍郎歸登。駙馬杜琮。請述正要一卷。僕射高崇文。請著鏡燈說文一卷。司徒嚴綬。司空鄭元。刺史陸長源。請撰三聖圓融觀一卷。節度使薛華。觀察使孟簡。中書錢徽。拾遺白居易。給事杜羔等。請制七處九會華藏界圖心鏡說文十卷。又與僧錄靈䆳大師。十八首座。十寺三學上流。制華嚴圓覺四分中觀等經律論關脈三十餘部。又述大經了義備要三卷。七聖降誕節對御講經談論文。兼一家詩箋表章。總八十餘卷(三十五)。弟子為人師者。三十有八。海岸寂光為首。稟受學徒一千。唯東京僧睿。圭山宗密。獨得其奧。余皆虛心而來。實腹而去(三十六)。開成三年三月六日。召上足三教首座寶印大師海岸等。囑曰。吾聞偶運無功。先聖悼嘆。復質無行。古人恥之。無昭穆動靜。無綸緒往復。勿穿鑿異端。勿順非辨偽。勿迷陷邪心。勿固牢斗諍。大明不能破長夜之昏。慈母不
【現代漢語翻譯】 現代漢語譯本 事(二十九)。穆宗、敬宗都非常敬仰國師的巨大功德，都尊封他為大照國師(三十)。 文宗太和五年，皇帝在國師處接受心戒，發誓不吃蛤蜊(三十一)。 開成元年，皇帝因為國師百歲壽辰，賞賜衣物、錢財和食物，加封為大統國師(三十二)。 國師講解《大方廣佛華嚴經》前後共五十遍(三十三)。 舉辦無遮大會，供養一十五次(三十四)。 國師的著作現今流傳的總共有四百多卷。宰相齊抗、鄭餘慶、高郢，請求國師撰寫《華嚴綱要》三卷。宰相李吉甫、侍郎歸登、駙馬杜琮，請求國師撰寫《正要》一卷。僕射高崇文，請求國師撰寫《鏡燈說文》一卷。司徒嚴綬、司空鄭元、刺史陸長源，請求國師撰寫《三聖圓融觀》一卷。節度使薛華、觀察使孟簡、中書錢徽、拾遺白居易、給事杜羔等，請求國師製作《七處九會華藏界圖心鏡說文》十卷。國師又與僧錄靈䆳大師、十八首座、十寺三學上流人士，共同製作《華嚴圓覺四分中觀》等經律論關脈三十餘部。又撰述《大經了義備要》三卷。七聖降誕節日，國師在皇帝面前講經談論文，加上個人的詩箋表章，總共八十餘卷(三十五)。 國師的弟子中，成為人師的有三十八位，以海岸寂光為首。稟受學徒有一千人。只有東京的僧睿和圭山的宗密，真正領悟了國師的精髓。其餘的人都是虛心而來，帶著知識而去(三十六)。 開成三年三月六日，國師召集上足弟子三教首座寶印大師、海岸等，囑咐說：『我聽說偶然的行動沒有功效，先聖對此感到悲嘆；反覆的質問沒有實行，古人對此感到羞恥。不要有昭穆動靜，不要有綱紀頭緒的往復。不要穿鑿附會異端邪說，不要順從錯誤來辨別真偽。不要迷惑沉陷於邪惡的心念，不要固執地進行爭鬥。大光明不能破除長夜的昏暗，慈愛的母親不能'
【English Translation】 English version Affair (29). Emperor Muzong and Emperor Jingzong both deeply admired the great merits of the National Teacher, and they all honored him as Great Illuminating National Teacher (30). In the fifth year of the Taihe era of Emperor Wenzong, the emperor received the mind precepts from the National Teacher and vowed not to eat clams (31). In the first year of the Kaicheng era, the emperor, because it was the National Teacher's hundredth birthday, bestowed clothing, money, and food, and additionally honored him as Great Unifying National Teacher (32). The National Teacher lectured on the Mahavairocana Sutra a total of fifty times (33). He held the Unobstructed Assembly, making offerings fifteen times (34). The National Teacher's writings that are currently circulating total more than four hundred volumes. Chancellor Qi Kang, Zheng Yuqing, and Gao Ying requested the National Teacher to write three volumes of Essentials of the Avatamsaka Sutra. Chancellor Li Jifu, Vice Minister Gui Deng, and Imperial Son-in-law Du Cong requested the National Teacher to write one volume of Correct Essentials. Minister Gao Chongwen requested the National Teacher to write one volume of Mirror Lamp Explanation of Writing. Minister Yan Shou, Minister Zheng Yuan, and Prefect Lu Changyuan requested the National Teacher to write one volume of Three Sages' Perfect Interpenetration Contemplation. Military Commissioner Xue Hua, Observation Commissioner Meng Jian, Secretary Qian Hui, Remonstrance Official Bai Juyi, and Attendant Official Du Gao, etc., requested the National Teacher to create ten volumes of Seven Locations Nine Assemblies Flower Treasury World Diagram Mind Mirror Explanation of Writing. The National Teacher also, together with Master Lingchan of the Sangha Registry, the Eighteen Chief Seats, and the leading figures of the Three Studies of the Ten Temples, jointly created more than thirty sections of sutras, vinayas, and treatises concerning the key points of Avatamsaka, Perfect Enlightenment, Four Divisions, and Madhyamaka. He also wrote three volumes of Essential Preparations for the Complete Meaning of the Great Sutra. On the festival of the descent and birth of the Seven Sages, the National Teacher lectured on sutras and discussed essays before the emperor, adding personal poetic annotations and memorials, totaling more than eighty volumes (35). Among the National Teacher's disciples, thirty-eight became teachers of others, with Hai'an Jiguang as the leader. There were one thousand students who received instruction. Only Monk Rui of Tokyo and Zongmi of Guishan truly understood the essence of the National Teacher. The rest came with empty minds and left with knowledge (36). On the sixth day of the third month of the third year of the Kaicheng era, the National Teacher summoned his foremost disciples, Master Baoyin, the chief seat of the Three Teachings, Hai'an, etc., and instructed them, saying: 'I have heard that accidental actions have no effect, and the former sages lamented this; repeated questioning without practice is something that the ancients were ashamed of. Do not have alternating movements of order and disorder, do not have repetitions of the main points and details. Do not force interpretations of heterodox doctrines, do not follow errors to distinguish truth from falsehood. Do not be deluded and trapped by evil thoughts, do not stubbornly engage in disputes. Great light cannot dispel the darkness of the long night, a loving mother cannot'
能保身後之子。當取信於佛。無取信於人。真界玄微。非言說所顯。要以深心體解。朗然現前。對境無心。逢緣不動。則不孤我矣。言訖。趺坐而逝(三十七)。師生歷九朝。為七帝師。俗壽一百二。僧臘八十三。言論清雅。動止作則。學贍九流。才供二筆。盡形一食。不蓄余長(三十八)。文宗以祖聖崇仰。特輟朝三日。重臣縞素(三十九)。蛻經三七。顏光益潤。端身凜岳(四十)。其月二十七日。承旨奉全身塔於終南山(四十一)。初期。有梵僧到闕。表稱于蔥嶺見二使者凌空而過。以咒止而問之。答曰。余乃北印度文殊堂神也。東震取華嚴菩薩大牙。歸國供養。有旨啟塔驗之。果失一牙。唯三十九存焉。璨然如霜。面貌如生(四十二)。遂阇維。得舍利數千粒。明光瑩潤(四十三)。舌如紅蓮。火不能變(四十四)。上敕謚。仍號清涼國師(亦依號謚也四十五)。賜塔額曰妙覺(四十六)。詔相國裴休撰碑記(四十七)。敕寫國師真儀。奉安大興唐寺。文宗御製像贊八章(四十八)。余如別傳。
五祖圭峰大師
五祖諱宗密。號圭峰。師居是山。因得斯稱。德宗建中元年生也。果州西充縣人。俗姓何氏。家世業儒(一)。師髫齔時。精通儒學。洎弱冠。聽習經論。止葷茹。親禪德(二)。憲宗元
【現代漢語翻譯】 現代漢語譯本 能保佑身後的子孫。應當信仰佛，不要信仰人。真如法界的玄妙精微，不是言語所能完全表達的，要用深刻的心去體會理解，才能明朗地顯現在眼前。面對外境不起分別心，遇到因緣不為所動，這樣才不會辜負自己。說完，就結跏趺坐而逝世（三十七）。 國師一生經歷了九個朝代，做過七位皇帝的老師，世俗的壽命一百零二歲，僧侶的年齡八十三歲。言論清雅，一舉一動都成為法則。學識淵博，精通儒、道、佛等各家學說，才華橫溢，文筆流暢。一生堅持每日一餐，不積蓄多餘的財物（三十八）。 文宗皇帝因為對國師的崇高敬仰，特地停止朝政三天，朝廷重臣都穿上喪服（三十九）。荼毗（梵文：stupa，焚燒）后經過二十一天，國師的容顏光澤更加潤澤，端正的身軀像山嶽一樣令人敬畏（四十）。 當月二十七日，奉旨將國師的全身舍利塔安放在終南山（四十一）。起初，有位梵僧來到京城，上奏說在蔥嶺（今帕米爾高原）看見兩位使者凌空飛過，用咒語止住他們並詢問。使者回答說：『我們是北印度文殊堂的神，到東震旦（中國）取華嚴菩薩的牙齒，回國供養。』皇帝下旨開啟塔驗證，果然丟失了一顆牙齒，只剩下三十九顆，光彩照人如霜雪，面貌栩栩如生（四十二）。 於是進行火化，得到舍利數千粒，明亮光潤（四十三）。舌頭像紅蓮一樣，火焰無法改變它的顏色（四十四）。皇帝下令追諡，仍然號為清涼國師（也按照這個稱號追諡四十五）。賜予塔的匾額名為妙覺（四十六）。詔令宰相裴休撰寫碑記（四十七）。皇帝下令畫清涼國師的畫像，供奉在大興唐寺。文宗皇帝親自撰寫了八章贊像詩（四十八）。其餘的事蹟記載在別的傳記中。
五祖圭峰大師
五祖名宗密，號圭峰。大師居住在這座山裡，因此得到這個稱號。生於德宗建中元年，是果州西充縣人，俗姓何氏，世代以儒學為業（一）。大師年幼時，就精通儒學。到了二十歲左右，聽聞學習佛經論典，開始戒葷吃素，親近有禪修證悟的僧人（二）。憲宗元和年間......
【English Translation】 English version He can protect his descendants. One should have faith in the Buddha, not in people. The profound and subtle realm of true reality cannot be fully expressed in words; it must be understood and realized with a deep heart, so that it can clearly manifest before one's eyes. Facing external circumstances without attachment, encountering conditions without being moved, then one will not fail oneself. After speaking, he sat in the lotus position and passed away (37). The National Teacher lived through nine dynasties and served as the teacher of seven emperors. His secular lifespan was one hundred and two years, and his monastic age was eighty-three years. His words were refined and elegant, and his actions became a model. He was learned in the nine streams of thought (Confucianism, Taoism, etc.) and his talent provided two pens (meaning he was a prolific writer). He maintained a single meal a day throughout his life and did not accumulate surplus possessions (38). Emperor Wenzong, out of his profound admiration for the National Teacher, specially suspended court for three days, and the high-ranking officials wore mourning clothes (39). After the cremation (荼毗, stupa) for twenty-one days, the National Teacher's countenance became even more radiant, and his upright body was as awe-inspiring as a mountain (40). On the twenty-seventh day of that month, by imperial decree, the National Teacher's complete body stupa was enshrined on Mount Zhongnan (41). Initially, a Brahmin monk came to the capital and reported that he had seen two messengers flying through the air over the Congling Mountains (present-day Pamir Plateau), and he stopped them with a mantra and asked them. The messengers replied, 'We are the gods of the Manjushri Hall in North India, and we are going to Dongzhendan (China) to retrieve the tooth of the Avatamsaka Bodhisattva to enshrine in our country.' The emperor issued an edict to open the stupa for verification, and indeed one tooth was missing, leaving only thirty-nine, shining like frost, with a lifelike appearance (42). Thereupon, cremation was performed, and several thousand grains of sarira (舍利, relics) were obtained, bright and lustrous (43). The tongue was like a red lotus, and the fire could not change its color (44). The emperor ordered a posthumous title, still called National Teacher Qingliang (also posthumously honored according to this title 45). The tablet of the stupa was named Miaojue (妙覺, Wonderful Enlightenment) (46). He ordered the Chancellor Pei Xiu to write the inscription for the stele (47). The emperor ordered a portrait of National Teacher Qingliang to be painted and enshrined in the Daxing Tang Temple. Emperor Wenzong personally wrote eight chapters of praise for the portrait (48). Other deeds are recorded in separate biographies.
Fifth Patriarch, Great Master Guifeng
The Fifth Patriarch's name was Zongmi, and his title was Guifeng. The master resided in this mountain, hence he obtained this title. He was born in the first year of Jianzhong during the reign of Emperor Dezong, and was a native of Xichong County in Guozhou, with the secular surname He, whose family had been engaged in Confucianism for generations (1). When the master was young, he was proficient in Confucianism. When he was about twenty years old, he heard and studied Buddhist scriptures and treatises, began to abstain from meat and eat vegetarian food, and became close to monks with Zen realization (2). During the Yuanhe period of Emperor Xianzong...
和二年。將赴貢舉。偶值遂州大云寺道圓禪師法席。問法契心。如鍼芥相投。遂求披剃。時年二十七也(三)。為沙彌時。一日隨眾僧齋于府吏任灌家。師居末座。以次授經。得圓覺十二章。讀一二章。豁然大悟。身心喜躍。歸白于圓。圓曰。此經諸佛授汝耳。汝當大弘圓頓之教。汝行矣。無滯一隅(四)。遂當年受具戒。奉命辭去。謁荊南忠禪師。忠曰。傳教人也。復參洛陽照禪師。照曰。菩薩中人也(五)。元和五年。抵襄漢。遇恢覺寺靈峰阇黎。病中授與清涼國師所撰華嚴大疏二十卷。大鈔四十卷。覽之。欣然曰。吾禪遇南宗。教逢圓覺。一言之下。心地開通。一軸之中。義天朗耀。今復得此大法。吾其幸哉。即為眾講一遍(六)。元和六年。往東都禮祖塔。駐錫永穆寺。四眾再請。講第二遍。聽徒中有泰恭者。不勝慶遇。斷臂酬恩(七)。師因未見清涼。遂修書一緘。並述領解新疏鈔中關節血脈一篇。遙敘門人之禮。差徒玄圭智輝。馳奉疏主。疏主即批答云。不面不傳。得旨系表。意猶吾心。未之有也。非憑聖力。必藉宿因。輪王真子。可以為喻。儻得一面。印所懸解。復何加焉(八)。講畢。詣上都。禮覲清涼國師。印曰。毗盧華藏。能從我游者。舍汝其誰歟。初二年間。晝夜隨侍。次後雖于諸寺講論。有
【現代漢語翻譯】 現代漢語譯本 元和二年，正要前往參加科舉考試。偶然在大云寺遇到道圓禪師的法席，問道後心意相合，如同磁鐵相吸。於是請求剃度出家，當時二十七歲。（三）做沙彌時，一天跟隨眾僧到府吏任灌家吃齋。禪師坐在末座，依次傳授經典，得到《圓覺經》十二章。讀了一兩章，忽然大悟，身心喜悅。回去告訴道圓禪師，道圓禪師說：『這部經是諸佛傳授給你的啊！你應該大力弘揚圓頓之教。你走吧，不要停留在一個地方。』（四）於是當年受了具足戒，奉命辭別道圓禪師，去拜訪荊南的忠禪師。忠禪師說：『是傳教的人啊。』又參拜洛陽的照禪師。照禪師說：『是菩薩中的人啊。』（五） 元和五年，到達襄漢，遇到恢覺寺的靈峰阇黎（Acharya，阿阇黎，意為軌範師），靈峰阇黎在病中將清涼國師（指澄觀）所撰寫的《華嚴大疏》二十卷、《華嚴大鈔》四十卷傳授給他。禪師讀後，欣然說：『我的禪法遇到了南宗，教義遇到了《圓覺經》，一句話之下，心地開通；一軸經書之中，義理的光芒照耀。現在又得到這部大法，我真是幸運啊！』於是為大眾講解了一遍。（六）元和六年，前往東都禮拜祖塔，駐錫在永穆寺。四眾弟子再次請求，禪師講了第二遍。聽講的弟子中有個叫泰恭的，非常慶幸遇到這樣的機緣，斷臂來酬謝恩情。（七） 禪師因為沒有見過清涼國師，於是修書一封，並陳述自己領悟理解新疏鈔中的關鍵血脈之處，寫成一篇文章，遙寄門人之禮。派遣弟子玄圭、智輝，快馬加鞭地送給疏主（指澄觀）。疏主隨即批覆說：『不當面傳授，得其旨意在於表述。你的意思就像我的心一樣，沒有這樣的事啊。不是憑藉聖人的力量，必定是憑藉宿世的因緣。可以拿轉輪王的真子來比喻。如果能見一面，印證所懸而未決的理解，又有什麼可以增加的呢？』（八）講經完畢，前往上都，禮拜覲見清涼國師。清涼國師印可說：『毗盧遮那佛的華藏世界，能夠跟隨我遊歷的，舍你還有誰呢？』最初兩年間，日夜隨侍在清涼國師身邊。之後雖然在各個寺廟講論，有……
【English Translation】 English version In the second year of Yuanhe, he was about to go to the capital to take the imperial examination. He happened to encounter the Dharma assembly of Chan Master Daoyuan at Dayun Temple in Suizhou. His understanding of the Dharma resonated deeply, like a needle drawn to a magnet. He then sought ordination, at the age of twenty-seven. (3) As a novice monk (Sramanera), one day he followed the monks to a vegetarian meal at the home of the government official Ren Guan. The master sat in the last seat, and scriptures were imparted in order. He received the twelve chapters of the 'Perfect Enlightenment Sutra' (Yuanjue Jing). After reading one or two chapters, he suddenly attained great enlightenment, his body and mind filled with joy. He returned and told Daoyuan, who said, 'This sutra was transmitted to you by all the Buddhas! You should greatly propagate the teaching of perfect and sudden enlightenment. Go forth, do not remain in one place.' (4) Thereupon, he received the full monastic precepts (Bhiksu ordination) that year, and upon instruction, bid farewell to Daoyuan and went to visit Chan Master Zhong of Jingnan. Chan Master Zhong said, 'He is a person who transmits the teachings.' He also visited Chan Master Zhao of Luoyang. Chan Master Zhao said, 'He is a Bodhisattva among people.' (5) In the fifth year of Yuanhe, he arrived in Xianghan and encountered Acharya (Ajari, meaning exemplary teacher) Lingfeng of Huijue Temple. While ill, Acharya Lingfeng transmitted to him the twenty volumes of the 'Great Commentary on the Avatamsaka Sutra' (Huayan Da Shu) and the forty volumes of the 'Great Subcommentary' (Da Chao), written by National Teacher Qingliang (referring to Chengguan). After reading them, the master joyfully said, 'My Chan practice has encountered the Southern School, and my teachings have encountered the 'Perfect Enlightenment Sutra'. With one word, my mind has opened; within one scroll, the light of righteousness shines brightly. Now I have received this great Dharma, how fortunate I am!' Thereupon, he lectured on it once for the assembly. (6) In the sixth year of Yuanhe, he went to Dongdu to pay homage to the ancestral stupa and stayed at Yongmu Temple. The fourfold assembly requested again, and the master lectured a second time. Among the disciples listening was one named Tai Gong, who was overjoyed to encounter such an opportunity and cut off his arm to repay the kindness. (7) Because the master had not met National Teacher Qingliang, he wrote a letter, stating his understanding of the key points and essence of the new commentary and subcommentary, composing an article expressing the respect of a disciple from afar. He dispatched his disciples Xuangui and Zhihui to deliver it quickly to the author of the commentary (referring to Chengguan). The author of the commentary immediately replied, 'Without face-to-face transmission, obtaining the meaning lies in the expression. Your meaning is like my own heart, there is no such thing. Not relying on the power of the sages, it must be relying on karmic connections from past lives. It can be compared to the true son of a Chakravartin (Wheel-Turning King). If we could meet face to face, confirming the unresolved understanding, what more could be added?' (8) After finishing the lectures, he went to Shangdu to pay homage to National Teacher Qingliang. National Teacher Qingliang approved, saying, 'In the Vairocana Buddha's Flower Adornment World (Vairocana-buddha's Huazang World), who else but you can follow me to travel?' For the first two years, he attended National Teacher Qingliang day and night. Afterwards, although he lectured at various temples, there were...
疑則往來咨決不絕(九)。數年請益后。至元和十一年春。在終南山智炬寺。出圓覺科文。纂要二卷(十)。誓不下山。遍閱藏經三年(十一)。愿畢。十四年于興福寺。出金剛纂要疏一卷。鈔一卷(十二)。十五年春。于上都興福保壽二寺。集唯識疏二卷。(十三)。長慶元年。退居鄠縣草堂寺(十四)。二年春。重治圓覺經解。又于南山豐德寺。制華嚴綸貫五卷(十五)。三年夏。于豐德寺。纂四分律疏三卷(十六)。至冬初。圓覺著述功就。大疏三卷。大鈔十三卷(十七)。隨後又注略疏兩卷。小鈔六卷。道場修證儀十八卷(十八)。太和二年慶成節。文宗詔入內殿。問諸法要。賜紫袍。敕號大德(十九)。朝臣士庶。咸皆歸仰。唯相國裴休。深入堂奧而為外護(二十)。山南溫造尚書問。悟理息妄之人。不復結業。一期壽終之後。靈性何依。師曰。一切眾生。莫不具有覺性。靈明空寂。與佛無殊。但以無始劫來。未曾了悟。妄執身為我相。故生愛惡等情。隨情造業。隨業受報。生老病死。長劫輪迴。然身中覺性。未曾生死。如夢被驅役。而身本安閑。如池水作冰。而濕性不易。若能悟此性。即是法身。本自無生。何有依託。真理雖然頓達。妄情難以卒除。須常覺察。損之又損。但可以空寂為自體。勿認色身。
【現代漢語翻譯】 現代漢語譯本 對於不明白的地方，（人們）往來請教，絡繹不絕（九）。幾年后，繼續求教。到了元和十一年春天，在終南山智炬寺，整理《圓覺經科文纂要》二卷（十）。發誓不下山，遍閱藏經三年（十一）。願望完成後，（元和）十四年于興福寺，著述《金剛纂要疏》一卷，《金剛纂要鈔》一卷（十二）。（元和）十五年春，在上都興福寺、保壽二寺，彙集《唯識疏》二卷（十三）。長慶元年，退居鄠縣草堂寺（十四）。長慶二年春，重新整理《圓覺經解》。又在南山豐德寺，製作《華嚴綸貫》五卷（十五）。長慶三年夏，在豐德寺，纂寫《四分律疏》三卷（十六）。到了冬天，《圓覺經》的著述完成，包括大疏三卷，大鈔十三卷（十七）。隨後又註解略疏兩卷，小鈔六卷，《道場修證儀》十八卷（十八）。太和二年慶成節，文宗皇帝下詔讓（作者）進入內殿，詢問諸佛法要，賜予紫袍，敕封為大德（十九）。朝廷官員和平民百姓，都歸心仰慕。（作者）只有宰相裴休，深入（佛法）堂奧，作為（作者）的外護（二十）。 山南溫造尚書問道：『領悟真理、止息妄念的人，不再造業，那麼這一期壽命終結之後，靈性依歸何處？』 （作者）回答說：『一切眾生，無不具有覺性，靈明空寂，與佛沒有差別。只是因為從無始劫以來，未曾了悟，妄執身體為我相，所以產生愛惡等情感，隨情感造業，隨業受報，經歷生老病死，長久地輪迴。然而身中的覺性，從未經歷生死，如同在夢中被驅使役使，而身體本身是安閑的；如同池水結成冰，而水的濕性不會改變。如果能夠領悟這個覺性，就是法身，本來就沒有生，哪裡會有依託呢？真理雖然可以頓悟，妄情卻難以立刻消除，必須經常覺察，不斷損減。只要以空寂作為自體，不要執著於色身。』
【English Translation】 English version Those with doubts came and went, consulting and resolving them without end (9). After several years of seeking further instruction, in the spring of the eleventh year of Yuanhe, at Zhiju Temple on Mount Zhongnan, he compiled two volumes of 'Annotations and Essential Extracts of the Yuanjue Sutra' (10). He vowed not to descend the mountain and spent three years thoroughly reading the Tripitaka (11). After fulfilling his vow, in the fourteenth year (of Yuanhe) at Xingfu Temple, he produced one volume of 'Commentary on Essential Extracts of the Diamond Sutra' and one volume of 'Notes on Essential Extracts of the Diamond Sutra' (12). In the spring of the fifteenth year (of Yuanhe), at Xingfu Temple and Baoshou Temple in Shangdu, he compiled two volumes of 'Commentary on Vijnaptimatrata' (13). In the first year of Changqing, he retired to Caotang Temple in Hu County (14). In the spring of the second year of Changqing, he revised 'Explanations of the Yuanjue Sutra'. Also, at Fengde Temple on Mount Nan, he created five volumes of 'Hua-yan Lun Guan' (15). In the summer of the third year of Changqing, at Fengde Temple, he compiled three volumes of 'Commentary on the Four-Part Vinaya' (16). By the beginning of winter, the writings on the Yuanjue Sutra were completed, including three volumes of major commentary and thirteen volumes of major notes (17). Subsequently, he also annotated two volumes of brief commentary, six volumes of minor notes, and eighteen volumes of 'Rituals for Cultivation and Verification in the Bodhimanda' (18). In the second year of Taihe, during the Qingcheng Festival, Emperor Wenzong summoned him to the inner palace, inquired about the essential principles of the Dharma, bestowed a purple robe, and conferred the title of 'Great Virtue' (19). Court officials and common people alike all turned to him with admiration. Only Chancellor Pei Xiu deeply understood the essence (of the Dharma) and served as his protector (20). The Minister of Shan-nan, Wen Zao, asked: 'Those who awaken to the truth and cease deluded thoughts no longer create karma. After this life ends, where does the spiritual nature rely?' The Master replied: 'All sentient beings invariably possess the nature of awakening, which is spiritually bright and empty, and no different from the Buddha. It is only because, from beginningless kalpas, they have not awakened and falsely cling to the body as the self, thus giving rise to emotions such as love and hate, creating karma according to these emotions, and receiving retribution according to this karma, experiencing birth, old age, sickness, and death, and endlessly transmigrating. However, the nature of awakening within the body has never experienced birth or death, like being driven and employed in a dream, while the body itself is at ease; like water in a pond turning into ice, while the wet nature of the water does not change. If one can awaken to this nature, that is the Dharmakaya, which is originally unborn. Where would there be reliance? Although the truth can be realized suddenly, deluded emotions are difficult to eliminate immediately. One must constantly be aware, diminishing them again and again. Simply take emptiness and stillness as your own self, and do not cling to the physical body.'
以靈知為自心。勿認妄念。妄念若起。都不隨之。即臨命終時。業自不能系。雖有中陰。所向自由。天上人間。隨意寄託。若愛惡之念已泯。即不受分段之身。若微細流注寂滅。則圓覺大智朗然。隨機現化。名之為佛。偈曰。作有義事。是惺悟心。作無義事。是狂亂心。狂亂隨情念。臨終被業牽。惺悟不由情。臨終能轉業(二十一)。前後著涅槃。起信。蘭盆。行愿。法界觀等。經論疏鈔。並集諸宗禪言。為禪源詮。及酬答書偈議論等。總九十餘卷(二十二)。武宗會昌元年正月六日。于興福院誡門人。令舁尸施鳥獸。其骨焚而散之。言訖坐滅(二十三)。其月二十二日。道俗奉全身於圭峰茶毗。得舍利數十粒。皆白潤。及火后。門人泣而求之。並得于煨燼內。乃藏之石室(二十四)。閱世六十二。僧臘三十四。門弟子僧尼四眾得度脫者。凡數千人。相國裴休撰碑文。略曰。一心者。萬法之總也。分而為定慧。開而為六度。散而為萬行。萬行未曾非一心。一心未嘗違萬行。故禪師之為道也。以知見為法門。以寂靜為正味。慈忍為甲冑。慧斷為劍矛。鎮撫邪雜。解釋縲籠。窮子不歸。貧女不富。吾師恥之。三乘不興。四分不振。吾師恥之。忠孝不併化。荷擔不勝任。吾師恥之。故皇皇于濟㧞。汲汲於開誘。不以一行自高
【現代漢語翻譯】 現代漢語譯本： 以靈知作為自己的真心，不要認同虛妄的念頭。如果虛妄的念頭生起，就不要跟隨它。這樣，臨命終時，業力自然無法束縛你。即使有中陰身（bardo，指死亡到轉世之間的過渡狀態），也能自由自在地前往想去的地方，在天上或人間隨意寄託。如果愛憎的念頭已經泯滅，就不會再受分段生死的身體。如果微細的念頭流動都寂靜下來，那麼圓滿覺悟的大智慧就會明朗顯現，隨機應化，這就叫做佛。 偈語說：『做有意義的事情，是清醒覺悟的心；做沒有意義的事情，是狂亂迷惑的心。狂亂迷惑的心隨著情感念頭，臨終時會被業力牽引。清醒覺悟的心不被情感左右，臨終時能夠轉化業力。』（二十一） 前後著有《涅槃經》、《起信論》、《蘭盆經》、《行愿品》、《法界觀》等經論的疏鈔，並彙集各宗禪宗的言論，著成《禪源詮》，以及酬答書信、偈語、議論等，總共九十餘卷。（二十二） 武宗會昌元年正月六日，在興福院告誡門人，讓他們把屍體擡出去施捨給鳥獸，骨頭焚燒后散掉。說完就坐化圓寂。（二十三） 當月二十二日，僧俗信眾將他的全身在圭峰荼毗（荼毗，佛教術語，指火葬），得到舍利（śarīra，佛教術語，指遺骨或遺物）數十粒，都潔白潤澤。火化后，門人哭著尋找，在灰燼中找到，於是將舍利藏在石室中。（二十四） 圭峰禪師享年六十二歲，僧臘三十四年。門下弟子僧尼四眾得到度脫的，共有數千人。相國裴休撰寫碑文，大略是說：『一心是萬法的總綱，分開來說就是定和慧，展開來說就是六度（pāramitā，指佈施、持戒、忍辱、精進、禪定、智慧），散佈開來就是萬行。萬行沒有哪一樣不是一心，一心也沒有哪一樣違背萬行。所以禪師的修道，以知見為法門，以寂靜為真正的滋味，以慈悲忍辱為鎧甲，以智慧決斷為劍矛，鎮壓安撫邪惡雜念，解脫束縛。窮困的兒子不回家，貧窮的女子不富裕，我的老師感到羞恥。三乘（triyāna，指聲聞乘、緣覺乘、菩薩乘）不興盛，四分律（指四分律宗）不振興，我的老師感到羞恥。忠孝不能同時教化，承擔責任不能勝任，我的老師感到羞恥。所以他急切地想要救濟拔苦，勤勉地想要開導誘掖，不因為自己的一點修行就自高自大。』
【English Translation】 English version: Take awareness (靈知) as your own mind. Do not recognize deluded thoughts. If deluded thoughts arise, do not follow them. Then, when approaching the end of life, karma will naturally be unable to bind you. Even if there is a bardo (中陰, the intermediate state between death and rebirth), you will be free to go wherever you wish, entrusting yourself to the heavens or the human realm as you please. If thoughts of love and hate have been extinguished, you will no longer be subject to a body of segmented existence. If the subtle flow of thoughts is extinguished, then the great wisdom of perfect enlightenment will shine forth, manifesting transformations at will. This is called a Buddha. A verse says: 'Doing meaningful things is an awakened mind; doing meaningless things is a confused mind. A confused mind follows emotions and thoughts; at the end of life, it will be led by karma. An awakened mind is not controlled by emotions; at the end of life, it can transform karma.' (21) He wrote commentaries on scriptures and treatises such as the Nirvana Sutra (涅槃經), the Awakening of Faith (起信論), the Ullambana Sutra (蘭盆經), the Chapter on Practices and Vows (行愿品), and the Contemplation on the Realm of Dharma (法界觀), and compiled the sayings of various Chan (禪) schools, composing the Chan Source Elucidation (禪源詮), as well as letters, verses, and discussions in response, totaling more than ninety volumes. (22) On the sixth day of the first month of the first year of the Huichang era of Emperor Wuzong, at Xingfu Temple, he instructed his disciples to carry his corpse out to be given to birds and beasts, and to scatter his bones after cremation. After speaking, he sat in meditation and passed away. (23) On the twenty-second day of that month, monks, nuns, and laypeople cremated his entire body at Guifeng, obtaining dozens of śarīra (舍利, relics), all white and lustrous. After the cremation, the disciples wept and searched for them, finding them in the ashes, and then stored the śarīra in a stone chamber. (24) Guifeng Chan Master lived for sixty-two years, with thirty-four years as a monk. Among his disciples, monks, nuns, and laypeople, there were several thousand who attained liberation. Chancellor Pei Xiu wrote an epitaph, which roughly said: 'The One Mind is the essence of all dharmas. Separated, it is samatha (定, concentration) and vipassanā (慧, insight); expanded, it is the six pāramitās (六度, perfections); scattered, it is the myriad practices. None of the myriad practices is not the One Mind, and the One Mind never violates the myriad practices. Therefore, the Chan Master's path is to take knowledge and views as the Dharma gate, to take stillness as the true flavor, to take compassion and forbearance as armor, and to take wisdom and discernment as a sword and spear, suppressing and pacifying evil and miscellaneous thoughts, and releasing bonds. If impoverished sons do not return home, and poor women do not become wealthy, my teacher is ashamed. If the Three Vehicles (三乘, triyāna) do not flourish, and the Four-Part Vinaya (四分律) is not revitalized, my teacher is ashamed. If loyalty and filial piety cannot be simultaneously taught, and the burden of responsibility cannot be borne, my teacher is ashamed. Therefore, he is eager to relieve suffering and diligently to guide and encourage, not becoming arrogant because of his own practice.'
。不以一德自聳。人有皈依者。不俟請而往也。有求益者。不俟憤則啟矣。雖童幼不簡于應接。雖傲狠不怠於扣勵。真如來付囑之菩薩。眾生不請之良友。其四依之一乎。其十地之人乎(二十五)。至宣宗。追諡安慧禪師。塔曰青蓮(二十六)。詳載他集。
法界宗五祖略記(終)
【現代漢語翻譯】 現代漢語譯本：不因為自己有一點德行就驕傲自大。如果有人來歸依，不等別人請求就主動前往幫助；如果有人尋求進步，不等別人發憤就啓發引導。即使是兒童，也不輕慢地對待；即使是傲慢兇狠的人，也不懈怠地勸導鼓勵。這真是如來佛所囑託的菩薩，是眾生不請自來的良友。這難道不是四依菩薩之一嗎？這難道不是十地菩薩的境界嗎？（二十五）到了宣宗時期，追諡他為安慧禪師，塔的名字叫做青蓮。（二十六）詳細的記載在其他的文集中。
法界宗五祖略記（終）
【English Translation】 English version: He does not become arrogant because of a single virtue he possesses. When people come to take refuge, he goes to them without waiting to be asked. When people seek to improve, he enlightens them without waiting for them to become indignant. He does not treat children with simplicity in his interactions, and he does not become weary of encouraging even the arrogant and fierce. He is truly a Bodhisattva entrusted by the Tathagata (如來，another name for Buddha), a good friend to sentient beings who comes without being asked. Is he one of the Four Reliances (四依)? Is he a person of the Ten Grounds (十地)? (25) During the reign of Emperor Xuanzong (宣宗), he was posthumously named Chan Master Anhui (安慧禪師), and his stupa was called Qinglian (青蓮, Blue Lotus). (26) Detailed records are found in other collections.
A Brief Record of the Five Patriarchs of the Dharma Realm School (End)