X77n1532_華嚴經感應略記
卍新續藏第 77 冊 No. 1532 華嚴經感應略記
華嚴感應略記目錄雙童現瑞天地呈祥地震光流感通玄悟經輝五彩神人警衛天女給侍冬葵發艷瑞鳥銜花神人延請普賢授義口獲舍利菩薩涌現修羅退陣證入無生時雨霶流華藏受生神授華音天宮請講洪水斷流神光屢現地獄消滅盥水濟生景雲現瑞異僧授旨山神聽經金城輝映龍光五彩
No. 1532
大方廣佛華嚴經感應略記
明古杭云棲寺沙門 袾宏 輯錄
雙童現瑞
晉。佛度跋陀羅。初于道場寺譯經。堂前池中。每二青衣童子從池中出。捧以香花。舉眾皆見。以此經久在龍宮。龍王慶感傳通。故為給侍。
天地呈祥
唐。實叉難陀。于證聖元年三月十四日。辛酉重譯。預于庚申日。天后夢遍天之內皆降甘露。后一日。壬戌。復降甘雨。新經初譯。敕令藏和尚開講。十二月十二日。講至華藏世界海震動之文。講堂內及寺院中忽然震動。於時道俗數千共睹。嘆未曾有。
地震光流
西域記云。世親菩薩初以小乘為業。兄無著託病而召世親。因開大教。謂云。及吾未死之前。讀吾所習經典。世親即讀華嚴。乃見毗盧法界。普賢行海。因生信悟。嘆曰。可取利劍斷吾舌根。用明己贊小乘之失。
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 77 冊 No. 1532 華嚴經感應略記
華嚴感應略記目錄：雙童現瑞，天地呈祥，地震光流，感通玄悟，經輝五彩，神人警衛，天女給侍，冬葵發艷，瑞鳥銜花，神人延請，普賢授義，口獲舍利，菩薩涌現，修羅退陣，證入無生，時雨霶流，華藏受生，神授華音，天宮請講，洪水斷流，神光屢現，地獄消滅，盥水濟生，景雲現瑞，異僧授旨，山神聽經，金城輝映，龍光五彩。
No. 1532
大方廣佛華嚴經感應略記
明朝古杭云棲寺沙門 袾宏 編輯記錄
雙童現瑞
晉朝。佛度跋陀羅（Buddhabhadra）。最初在道場寺翻譯佛經。佛堂前的水池中，經常有兩個身穿青衣的童子從池中出來，手捧香花。所有在場的人都看見了。因為這部經書長期儲存在龍宮中，龍王慶幸並感恩得以流傳，所以派他們來侍奉。
天地呈祥
唐朝。實叉難陀（Śikṣānanda）。在證聖元年三月十四日辛酉，重新翻譯此經。事先在庚申日，天后夢見整個天空都降下甘露。后一天，壬戌日，又降下甘雨。新經開始翻譯時，皇帝下令讓藏和尚開講。十二月十二日，講到華藏世界海震動的章節時，講堂內及寺院中忽然發生震動。當時在場的僧人和俗人數千人都親眼目睹，驚歎前所未有。
地震光流
《西域記》中記載，世親菩薩（Vasubandhu）最初以小乘佛法為業。他的哥哥無著（Asaṅga）假裝生病召見世親，因此向他闡述大乘教義，說：『趁我還沒死之前，讀我所學習的經典。』世親於是讀《華嚴經》，從而見到了毗盧法界（Vairocana's Dharma Realm），普賢菩薩的行愿海（Samantabhadra's vows and practices）。因此產生了信仰和領悟，感嘆道：『應該拿來利劍斬斷我的舌根，用來表明我讚揚小乘佛法的過失。』
【English Translation】 English version Vast and Great Buddha Flower Garland Sutra: A Brief Record of Responses
Table of Contents of A Brief Record of Responses to the Flower Garland Sutra: Twin Children Manifest Auspiciousness, Heaven and Earth Present Propitious Signs, Earthquake and Light Flow, Profound Understanding Through Response, Sutra Radiates Five Colors, Divine Beings Guard, Celestial Maidens Serve, Winter Aoi Blooms Luxuriantly, Auspicious Birds Carry Flowers, Divine Beings Invite, Samantabhadra Imparts Meaning, Obtaining Relics from the Mouth, Bodhisattvas Emerge, Asuras Retreat, Entering Non-Birth, Timely Rain Pours Down, Rebirth in the Flower Treasury, Divine Bestowal of Hua Sounds, Requesting Lectures in the Heavenly Palace, Flood Ceases, Divine Light Appears Repeatedly, Hell is Eliminated, Ablution Water Saves Lives, Auspicious Clouds Appear, Extraordinary Monk Imparts Instructions, Mountain Gods Listen to the Sutra, Golden City Shines, Dragon Light of Five Colors.
No. 1532
Vast and Great Buddha Flower Garland Sutra: A Brief Record of Responses
Compiled and Recorded by Śramaṇa Zhuhong of Yunqi Temple in Hangzhou of the Ming Dynasty
Twin Children Manifest Auspiciousness
Jin Dynasty. Buddhabhadra (佛度跋陀羅). Initially, he translated scriptures at Daochang Temple. In the pond in front of the hall, two boys in green robes would often emerge from the pond, holding fragrant flowers. Everyone present saw them. Because this sutra had been kept in the Dragon Palace for a long time, the Dragon King rejoiced and was grateful for its transmission, so he sent them to serve.
Heaven and Earth Present Propitious Signs
Tang Dynasty. Śikṣānanda (實叉難陀). On the 14th day of the third month, Xin You year of the Zheng Sheng reign, he re-translated this sutra. In advance, on the Geng Shen day, the Empress Dowager dreamt that sweet dew descended throughout the heavens. The next day, Ren Xu day, sweet rain also fell. When the new sutra began to be translated, the emperor ordered the monk Zang to begin lecturing. On the 12th day of the twelfth month, when lecturing on the chapter about the shaking of the Flower Treasury World Sea, the lecture hall and the temple suddenly shook. Thousands of monks and laypeople present witnessed it and marveled at its unprecedented nature.
Earthquake and Light Flow
The Records of the Western Regions states that Vasubandhu (世親菩薩) initially practiced Hinayana Buddhism. His elder brother Asaṅga (無著) feigned illness and summoned Vasubandhu, thus expounding the Mahayana teachings to him, saying, 'Before I die, read the scriptures I have studied.' Vasubandhu then read the Flower Garland Sutra, and thus saw Vairocana's Dharma Realm (毗盧法界), and Samantabhadra's vows and practices (普賢行海). Therefore, he generated faith and understanding, and exclaimed, 'I should take a sharp sword and cut off my tongue, to show the fault of my praising Hinayana Buddhism.'
兄止之曰。如人因地而倒。亦因地起。昔日以舌毀於大乘。今可將舌以贊大乘。遂入山披覽大乘。造十地論。論成之日。大地遍震。光明洞然。
感通玄悟
北齊太和中。第三王子。于清涼山求文殊師利菩薩。焚身供養。隨侍中官劉謙之。睹焚身之事。奏乞入山修道。遂赍此經。晝夜精勤。禮懺讀誦。心祈妙悟。絕粒飲水。垂三七日。形氣雖微。丹懇彌勁。忽感髯髭盡生。復丈夫相。神彩通悟。洞曉幽旨。造此經論共六百卷○又後魏靈辨者。宿植勝善。及見華嚴。偏加鉆仰。乃頂戴此經。入清涼山。乞文殊潛護。凡歷一歲。足破血流。肉盡骨穿。忽聞空中謂曰。汝止之。但思惟此經。於是披卷。豁然大悟。造華嚴演義釋文一百卷。
經輝五彩
後魏安豐王延明。中山王元熙。並處心無上。稽首圓宗。嘗以香和墨。寫華嚴經一百部。金字經一部。皆五香為藏。七寶為函。靜夜良辰。清齋行道。即放神光。五色爛然。照耀臺宇。
神人警衛
僧德圓。常以華嚴為業。修一凈園。樹諸谷楮。並種香草。雜以鮮花。每一入園。必加洗濯。身著凈衣。溉以香水。楮生三載。香氣四達。后以寫經。才書數行。每字放光。照明院宇。有神人執戟。現形警衛。又有青衣梵童。手執天花。忽申供養
【現代漢語翻譯】 現代漢語譯本： 兄長勸阻他說：『如同人因地而跌倒，也因地而站起。過去你因舌頭誹謗大乘佛法，現在也可以用舌頭讚揚大乘佛法。』於是他進入山中，廣泛閱讀大乘經典，撰寫《十地論》。《十地論》完成之日，大地普遍震動，光明透徹。 感應通達玄妙的領悟： 北齊太和年間，第三王子在清涼山祈求文殊師利菩薩，焚燒自身供養。隨侍的官員劉謙之，親眼目睹了焚身之事，上奏請求入山修道。於是他攜帶此經，日夜精進，禮拜懺悔，誦讀經典，心中祈求獲得玄妙的領悟。斷絕飲食，只飲水，持續了三七日（二十一日）。雖然形體氣息微弱，但真誠懇切的心意更加堅定。忽然感到鬍鬚全部長出，恢復了大丈夫的相貌，精神煥發，通達領悟，徹底明白了幽深的旨意。撰寫了此經的論著共六百卷。另外，後魏的靈辨法師，宿世種下殊勝的善根，及至見到《華嚴經》，更加專心研究。於是頭頂著此經，進入清涼山，祈求文殊菩薩暗中護佑。總共經歷了一年，腳破裂流血，肉爛盡，骨頭穿孔。忽然聽到空中傳來聲音說：『你停止吧，只要思維此經。』於是他打開經卷，豁然大悟，撰寫了《華嚴演義釋文》一百卷。 經書輝耀五彩光芒： 後魏的安豐王延明、中山王元熙，都一心向往無上佛法，虔誠頂禮圓滿的宗義。曾經用香墨書寫《華嚴經》一百部，金字《華嚴經》一部，都用五香木做經匣，七寶做函套。在寂靜的夜晚，美好的時辰，清凈齋戒，修行佛道，隨即放出神光，五色光彩絢麗，照耀整個臺宇。 神人警戒護衛： 僧人德圓，常以修習《華嚴經》為事業，修建一個清凈的園林，種植各種谷樹和楮樹（chǔ shù，構樹），並種植香草，間雜著鮮花。每次進入園林，必定加以洗滌，身穿乾淨的衣服，用香水澆灑。楮樹生長了三年，香氣遠播。後來用它來書寫經書，才寫了數行，每個字都放出光明，照亮整個寺院。有神人手執長戟，顯現身形警戒護衛。又有身穿青衣的梵童，手持天花，忽然前來供養。
【English Translation】 English version: The elder brother dissuaded him, saying, 'Just as a person falls because of the ground, so too does one rise because of the ground. In the past, you slandered the Mahayana (Great Vehicle) teachings with your tongue; now, you can praise the Mahayana teachings with your tongue.' Thereupon, he entered the mountains, extensively studied the Mahayana scriptures, and composed the Ten Bhumi Sutra Commentary (Shi Di Lun). On the day the commentary was completed, the earth shook universally, and a bright light shone through. Mystical Realization Through Spiritual Communion: During the Taihe period of the Northern Qi Dynasty, the third prince sought Manjushri Bodhisattva (Wénshū Shīlì Púsà, Bodhisattva of Wisdom) on Mount Qingliang (Qīngliáng Shān, Clear Cool Mountain), offering his body in a self-immolation. The attending official, Liu Qianzhi, witnessed the self-immolation and petitioned to enter the mountain to cultivate the Way. Thereupon, he carried this scripture, diligently day and night, performing prostrations and repentance, reciting the scriptures, and praying in his heart for mystical realization. He abstained from food, drinking only water, for three seven-day periods (twenty-one days). Although his physical form and breath were weak, his sincere and earnest intention grew stronger. Suddenly, he felt that his beard had fully grown, and he regained the appearance of a man, his spirit radiant, his understanding penetrating, and he thoroughly comprehended the profound meaning. He composed six hundred volumes of commentaries on this scripture. Furthermore, Lingbian, a monk of the Later Wei Dynasty, had planted superior good roots in past lives. Upon seeing the Avatamsaka Sutra (Huāyán Jīng, Flower Garland Sutra), he devoted himself to its study. Thereupon, he placed this scripture on his head and entered Mount Qingliang, seeking the hidden protection of Manjushri Bodhisattva. After a year, his feet broke open and bled, his flesh rotted away, and his bones were pierced. Suddenly, he heard a voice in the air saying, 'Stop! Just contemplate this scripture.' Thereupon, he opened the scripture and had a sudden enlightenment, composing one hundred volumes of Commentary on the Meaning of the Avatamsaka Sutra (Huāyán Yǎnyì Shìwén). Scriptures Radiating Five-Colored Light: Yanming, the Prince of Anfeng of the Later Wei Dynasty, and Yuanxi, the Prince of Zhongshan, both aspired to the unsurpassed Dharma and reverently bowed to the perfect teachings. They once used fragrant ink to write one hundred copies of the Avatamsaka Sutra and one copy of the Avatamsaka Sutra in gold letters, all stored in boxes made of five fragrant woods and cases made of seven treasures. During quiet nights and auspicious times, they purified themselves and practiced the Way, whereupon divine light was emitted, the five colors brilliantly illuminating the entire platform. Divine Beings Standing Guard: The monk Deyuan constantly practiced the Avatamsaka Sutra as his vocation, building a pure garden, planting various grain trees and paper mulberry trees (chǔ shù), and planting fragrant herbs, interspersed with fresh flowers. Each time he entered the garden, he would wash himself, wear clean clothes, and sprinkle fragrant water. After three years of growth, the fragrance of the paper mulberry trees spread far and wide. Later, he used it to write scriptures, and after writing only a few lines, each character emitted light, illuminating the entire monastery. Divine beings holding halberds appeared to stand guard. Furthermore, celestial children dressed in blue robes, holding heavenly flowers in their hands, suddenly came to make offerings.
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天女給侍
唐。李長者。諱通玄。初至太原。寓高山奴家。每旦唯食棗十顆。柏葉餅一枚。后捨去。路逢一虎。當途馴伏。如有所待。長者語言。吾將著論釋華嚴經。汝當爲吾擇一棲止。虎負長者囊缽行三十餘里。至一土龕。便自蹲住。長者入龕。龕素無水。是夕風雷拔一老松。松下出泉。清冽甘美。長者造論時。有二女容華絕世。汲水焚香。供給紙筆。卯辰之際。輒具凈饌。莫知去來。著論將終。便爾絕跡。
冬葵發𧰟
唐。鄧元爽。華陰人。證聖中。有親故暴卒。七日復甦。云冥中欲追爽。爽懼。或教寫華嚴經。寫竟。爽母墓側先有蜀葵。至冬已瘁。忽花發。燦然榮茂。鄉閭異之。聞于朝。旌為孝門。
瑞鳥銜花
僧。法誠。隱居藍谷。後於南嶺造華嚴堂。圖七處九會之像。專精供養。後感瑞鳥。形色非常。銜花入室。旋繞供養。
神人延請
隋。禪定道場僧慧悟。京兆人。嘗與一僧同隱終南。悟受華嚴。彼持涅槃。木食巖棲。各專其業。忽一人來請就宅赴齋。二僧相推。人云請華嚴法師。悟因隨往。乃山神也。請千羅漢。皆推悟上座。食訖既去。神呼一童子令侍。乃入師口中。遂得仙。還歸取經。辭其友人。渺然履空而去。
普賢授義
僧
【現代漢語翻譯】 現代漢語譯本 天女給侍 唐朝時期，李長者，法號通玄，初到太原時，寄住在高山奴的家中。每天早上只吃十顆棗和一塊柏葉餅。後來離開高山奴家，在路上遇到一隻老虎，老虎擋在路中間，卻很馴服，好像在等待什麼。李長者對老虎說：『我將要著述論述《華嚴經》，你應該為我選擇一個棲身之所。』老虎就揹著長者的囊和缽，走了三十多里路，到一個土龕前，便蹲在那裡不動了。長者進入土龕。土龕原本沒有水，當天晚上，狂風雷電拔起一棵老松樹，松樹下涌出泉水，清澈甘甜。長者在著述論著時，有兩個容貌絕世的女子，為他汲水、焚香，供給紙筆。每天卯時到辰時之間，就準備好乾淨的飯菜，不知道她們從哪裡來，到哪裡去。等到論著快要完成時，她們就消失了。
冬葵發𧰟 唐朝時期，鄧元爽，是華陰人。證聖年間，有個親戚朋友突然去世，七天後又甦醒過來，說在陰間要追捕鄧元爽。鄧元爽很害怕，有人教他抄寫《華嚴經》。抄寫完畢后，鄧元爽母親墳墓旁的蜀葵，到了冬天已經枯萎，忽然開花了，鮮艷繁茂。鄉里的人都覺得奇異，這件事傳到了朝廷，朝廷表彰他為孝門。
瑞鳥銜花 僧人法誠，隱居在藍谷。後來在南嶺建造華嚴堂，繪製七處九會的佛像，專心致志地供養。後來感應到瑞鳥，形狀顏色非常奇特，銜著花飛入室內，盤旋著進行供養。
神人延請 隋朝時期，禪定道場的僧人慧悟，是京兆人。曾經與一位僧人一同隱居在終南山。慧悟修習《華嚴經》，那位僧人修習《涅槃經》。他們吃樹上的果實，住在巖石下，各自專心於自己的修行。忽然有個人來邀請他們到家中赴齋。兩位僧人互相推讓，那個人說：『請的是修習《華嚴經》的法師。』慧悟於是跟隨他前往。原來是山神。山神請了一千位羅漢，都推舉慧悟為上座。吃完飯後，準備離開時，山神叫來一個童子侍奉慧悟，童子進入慧悟的口中。慧悟於是得道成仙。回去取經書，告別了他的朋友，飄然升空而去。
普賢授義 僧人
【English Translation】 English version Celestial Maiden Attendants During the Tang Dynasty, the Venerable Li, named Tongxuan, initially resided in the home of Gao Shannu in Taiyuan. Every morning, he would only eat ten dates and one cypress leaf cake. Later, he departed from Gao Shannu's home and encountered a tiger on the road. The tiger blocked his path but was docile, as if waiting for something. The Venerable Li spoke to the tiger, 'I am about to write a treatise on the Avatamsaka Sutra (Huayan Jing), you should choose a dwelling place for me.' The tiger carried the Venerable's bag and bowl for over thirty li (Chinese mile) to a clay shrine, where it squatted down and remained still. The Venerable entered the shrine. The shrine originally had no water, but that night, wind and thunder uprooted an old pine tree, and a spring of clear, sweet water emerged from beneath the tree. While the Venerable was writing the treatise, two women of unparalleled beauty drew water, burned incense, and provided paper and brushes for him. Between the hours of mao (5-7 am) and chen (7-9 am), they would prepare pure meals, but their comings and goings were unknown. When the treatise was nearing completion, they disappeared without a trace.
Winter Sunflower Blossoms During the Tang Dynasty, Deng Yuanshuang, a native of Huayin, had a close friend who suddenly died during the Zheng Sheng era. Seven days later, he revived and said that he was being pursued in the underworld because of Deng Yuanshuang. Deng Yuanshuang was afraid, and someone taught him to transcribe the Avatamsaka Sutra. After he finished transcribing it, the hollyhocks (Shukui) beside Deng Yuanshuang's mother's grave, which had withered in winter, suddenly bloomed, vibrant and flourishing. The villagers found it strange, and the matter was reported to the court, which honored him as a filial household.
Auspicious Bird Carrying Flowers The monk Facheng lived in seclusion in Langu Valley. Later, he built an Avatamsaka Hall in Nanling, where he painted images of the Seven Locations and Nine Assemblies (Qichu Jiu Hui) and made offerings with utmost devotion. Later, he was blessed with an auspicious bird, extraordinary in shape and color, which carried flowers into the room and circled around as an offering.
Divine Being Extends an Invitation During the Sui Dynasty, the monk Huigu, from the Chan Ding (Zen Meditation) Monastery in Jingzhao, once lived in seclusion in Zhongnan Mountain with another monk. Huigu studied the Avatamsaka Sutra, while the other monk studied the Nirvana Sutra (Nirvana Jing). They ate tree fruits and lived under rocks, each dedicated to their own practice. Suddenly, a person came to invite them to a feast at his home. The two monks deferred to each other, but the person said, 'I am inviting the Dharma Master who studies the Avatamsaka Sutra.' Huigu then followed him. It turned out to be a mountain deity. The deity invited a thousand Arhats (Luohan), and they all recommended Huigu as the senior seat. After the meal, as they were about to leave, the deity called a boy to serve Huigu. The boy entered the master's mouth, and Huigu attained immortality. He returned to retrieve his scriptures and bid farewell to his friend, then soared into the sky and departed.
Samantabhadra (Puxian) Imparts Meaning Monk
。辨才。不知何許人。幼事裕法師。以華嚴為業。久而不悟。乃別護凈。造香函盛經。頂戴行道。凡經三載。夢普賢指授玄義。忽爾成誦。煥若臨鏡。
口獲舍利
唐。樊玄智。安定人。弱歲歸依杜順和尚。順令誦華嚴為業。仍依此經。修普賢行。每誦經。口中頻獲舍利。前後數百粒。
菩薩涌現
唐。崇福寺僧慧祐。戒行精苦。事儼和尚。專業華嚴。清晨良宵。焚香虔誠誦出現品。忽見十餘菩薩從地涌出。現身金色。皆放光明。坐蓮華座。合掌聽誦。經訖便隱。
修羅退陣
于闐國沙彌。般若彌伽薄。堅持戒行。專誦華嚴。忽有人合掌謂言。諸天請師。愿師閉目。俄至天上。天主跪而請曰。今方與修羅戰。屢被摧衄。屈師誦華嚴經。望法力加被。師乘天輅。心念華嚴。以諸天眾。對彼勍敵。修羅見之。忽然潰散。須臾送歸。身染天香。終身不滅。
證入無生
解脫和尚。姓邢氏。代州五臺縣人。七歲出家。初從慧超禪師。超器之。後於五臺專誦華嚴。依經作觀。求見文殊。文殊現身誨云。汝今不須禮覲於我。應自悔責。必當大悟。因反求。乃悟無生。感諸佛現為說偈曰。諸佛寂滅甚深法。曠劫修行今乃得。若能開曉此法眼。一切諸佛皆隨喜。解脫問寂滅之法。若
【現代漢語翻譯】 現代漢語譯本 辨才（Biàncái）：不知是哪裡人。年幼時侍奉裕法師（Yù Fǎshī），以研習《華嚴經》（Huáyán Jīng）為業。很久都沒有領悟，於是另外找了一處清凈的地方，製作香函盛放經書，頂戴著經書繞行。總共經過三年，夢中普賢菩薩（Pǔxián Púsà）指點玄妙的義理，忽然就能背誦了，就像照鏡子一樣清晰。
口獲舍利
唐朝，樊玄智（Fán Xuánzhì），安定人。年少時歸依杜順和尚（Dù Shùn Héshàng）。杜順和尚讓他以誦讀《華嚴經》為業，並依此經修習普賢行。每次誦經，口中頻繁獲得舍利（shèlì），前後有數百粒。
菩薩涌現
唐朝，崇福寺（Chóngfú Sì）的僧人慧祐（Huì Yòu），戒律精嚴，修行刻苦。侍奉儼和尚（Yǎn Héshàng），專心研習《華嚴經》。清晨和夜晚，焚香虔誠地誦讀《出現品》（Chūxiàn Pǐn）。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，合掌聽他誦經。誦經完畢就隱去了。
修羅退陣
于闐國（Yútián Guó）的沙彌（shāmí）般若彌伽薄（Bōrě Míjiābó），堅持戒律，專心誦讀《華嚴經》。忽然有人合掌對他說：『諸天（zhūtiān）邀請您，希望您閉上眼睛。』隨即到了天上。天主（tiānzhǔ）跪下請求說：『現在正與修羅（xiūluó）作戰，屢次被打敗。懇請您誦讀《華嚴經》，希望得到佛法的加持。』沙彌乘坐天上的車子，心中默唸《華嚴經》，面對那些強大的敵人。修羅看見了，忽然潰散。一會兒后被送回人間，身上染上了天上的香氣，終身不滅。
證入無生
解脫和尚（Jiětuō Héshàng），姓邢（Xíng），代州五臺縣人。七歲出家。起初跟隨慧超禪師（Huìchāo Chánshī），慧超禪師很器重他。後來在五臺山（Wǔtái Shān）專心誦讀《華嚴經》，依據經文作觀想，求見文殊菩薩（Wénshū Púsà）。文殊菩薩現身教誨他說：『你現在不需要禮拜我，應該自我反省，必定會大悟。』因此反過來向內尋求，於是領悟了無生。感應到諸佛現身，為他說偈語：『諸佛寂滅甚深法，曠劫修行今乃得。若能開曉此法眼，一切諸佛皆隨喜。』解脫和尚問什麼是寂滅之法，如果
【English Translation】 English version Biàncái: It is not known where he was from. As a child, he served Dharma Master Yù, making the study of the Huáyán Sūtra his occupation. After a long time without enlightenment, he separately prepared a clean space, made a fragrant container to hold the scripture, and circumambulated while carrying it on his head. After three years, in a dream, Bodhisattva Pǔxián instructed him on the profound meaning, and suddenly he was able to recite it fluently, as clear as looking in a mirror.
Obtaining Śarīra from the Mouth
During the Tang Dynasty, Fán Xuánzhì, a native of Āndìng, took refuge in Venerable Dù Shùn at a young age. Venerable Dù instructed him to make reciting the Huáyán Sūtra his practice and to cultivate the practice of Samantabhadra (Pǔxián) based on this scripture. Each time he recited the scripture, he frequently obtained śarīra (relics) from his mouth, amounting to several hundred in total.
Bodhisattvas Emerging
During the Tang Dynasty, the monk Huì Yòu of Chóngfú Monastery, was strict in observing precepts and diligent in practice. He served Venerable Yǎn and specialized in the Huáyán Sūtra. In the early morning and at night, he burned incense and sincerely recited the 'Appearance Chapter' (Chūxiàn Pǐn). Suddenly, he saw more than ten Bodhisattvas emerge from the ground, manifesting golden bodies, all emitting light, sitting on lotus seats, and listening to his recitation with palms together. After the recitation, they disappeared.
Asuras Retreating from Battle
The śrāmaṇera (novice monk) Bōrě Míjiābó of the Kingdom of Yútián, upheld the precepts and devoted himself to reciting the Huáyán Sūtra. Suddenly, someone with palms together said to him, 'The devas (gods) invite you, hoping you will close your eyes.' Instantly, he arrived in the heavens. The lord of the devas knelt and requested, 'We are currently at war with the asuras (demons) and have been repeatedly defeated. We beseech you to recite the Huáyán Sūtra, hoping for the blessing of the Dharma.' The śrāmaṇera rode in a celestial chariot, mentally reciting the Huáyán Sūtra, facing those powerful enemies. The asuras, seeing this, suddenly scattered. After a short while, he was sent back, his body imbued with celestial fragrance that never faded throughout his life.
Attaining Non-Origination
Venerable Jiětuō, whose surname was Xíng, was from Wǔtái County in Dàizhōu. He left home at the age of seven. Initially, he followed Chan Master Huìchāo, who valued him greatly. Later, at Mount Wǔtái, he devoted himself to reciting the Huáyán Sūtra, contemplating according to the scripture, seeking to see Mañjuśrī Bodhisattva. Mañjuśrī Bodhisattva appeared and instructed him, 'You do not need to pay homage to me now; you should reflect on yourself, and you will surely attain great enlightenment.' Therefore, he turned inward to seek, and thus realized non-origination. He sensed the Buddhas appearing and speaking a verse for him: 'The Buddhas' profound Dharma of quiescence, is attained now after kalpas of practice. If one can open this Dharma-eye, all the Buddhas will rejoice.' Venerable Jiětuō asked about the Dharma of quiescence, if
為可說。得教人耶。諸佛即隱。復有聲告曰。方便智為燈。照見心境界。欲空真實法。一切無所見。又在路思欲焚香。空中聲曰。合掌以為花。身為供養具。善心真實香。讚歎香菸布。諸佛聞此香。尋聲來相度。眾等勤精進。終不相疑誤。故謂偈贊排空也。
時雨霶流
僧道英。姓陳氏。蒲縣人。年十八。親為之娶。五載同居。誓不相觸。后從並縣炬法師聽華嚴經。便落髮。入太行山柏梯寺修行止觀。屬亢旱。講華嚴經以祈甘澤。有二老翁。各二童侍。時來聽講。英異而問之。乃知海神。因曰。今為檀越請下微雨。翁敕二童。童即從窗孔中出。須臾大雨霶霈。遠近咸賴焉。
華藏受生
隋。靈干。狄道人。依衍法師出家。十八能講華嚴。常依經作華藏觀。及彌勒天宮觀。至疾革。目上視。若有所見。僧童真問之。答曰。尚見青衣童子引至兜率。而天樂非久。終墜輪迴。蓮華藏是所愿也。言已氣盡。須臾復甦。真又問今何所見。答曰。見大水遍滿。華如車輪而坐其上。吾愿足矣。
神授華音
宋。求那跋陀羅。中天竺人。探匣取經。即得華嚴。后譙王請講。以未通華言。因禮懺。虔請觀音。以祈冥應。遂夢神人執劍。持一人首而為易之。豁然便覺。備悟華言。遂講大經累數十遍。
【現代漢語翻譯】 現代漢語譯本： 可以宣說。能夠教導他人嗎？諸佛立即隱去。又有聲音告知說：『方便的智慧是明燈，照見心的境界。想要空掉真實的法，一切都將一無所見。』又在路上想要焚香，空中有聲音說：『合掌就當作花，身體就是供養的器具。善良的心是真實的香，讚歎的香菸遍佈。諸佛聞到這香，循著聲音來相度。大家勤奮精進，始終不要相互猜疑誤解。』所以說是用偈頌讚美響徹天空。 當時下起了滂沱大雨 僧人道英，姓陳，是蒲縣人。十八歲時，父母為他娶妻。共同生活了五年，發誓不相觸碰。後來跟隨並縣的炬法師聽聞《華嚴經》，於是剃度出家，進入太行山的柏梯寺修行止觀。正逢大旱，他講解《華嚴經》以祈求甘霖。有兩位老翁，各自有兩位童子侍奉，時常來聽講。道英感到奇異而詢問他們，才知道他們是海神。於是說：『現在為各位檀越（dānyuè，施主）請求降下小雨。』老翁命令兩位童子，童子就從窗孔中出去，不久就下起了滂沱大雨，遠近都得到了恩澤。 在華藏世界受生 隋朝時，靈干是狄道人。依從衍法師出家。十八歲就能講解《華嚴經》。常常依照經文作華藏觀（Huāzàng guān，華藏世界觀想）以及彌勒天宮觀（Mílè tiāngōng guān，彌勒天宮觀想）。到臨終時，眼睛向上看，好像看到了什麼。僧人童真問他，他回答說：『還看見青衣童子引導我到兜率天（Dōushuài tiān，彌勒菩薩的凈土），但是天上的快樂不會長久，最終還會墜入輪迴。蓮華藏世界（Liánhuāzàng shìjiè，華藏世界）是我的願望。』說完就斷氣了。過了一會兒又甦醒過來。童真又問他現在看到了什麼，他回答說：『看見大水遍滿，蓮花像車輪一樣，我坐在上面。我的願望滿足了。』 神靈傳授華言 宋朝時，求那跋陀羅（Qiúnàbátuóluó，意為『功德賢』，一位譯經師），是中天竺人。探取經匣，就得到了《華嚴經》。後來譙王（Qiáo Wáng，古代爵位）請他講解，因為他還不通曉華言（Huá yán，漢語），於是禮拜懺悔，虔誠地祈求觀音（Guānyīn，觀世音菩薩）給予冥冥中的感應。於是夢見神人拿著劍，拿著一個人的頭來為他更換，突然就醒悟了，完全領悟了華言。於是講解這部大經數十遍。
【English Translation】 English version: It can be spoken. Can it teach people? All the Buddhas immediately disappeared. Then a voice announced: 'Expedient wisdom is the lamp, illuminating the realm of the mind. If you want to empty the true Dharma, you will see nothing.' Again, on the road, wanting to burn incense, a voice in the air said: 'Joining palms is considered a flower, the body is an offering vessel. A good heart is true incense, the smoke of praise spreads everywhere. The Buddhas hear this incense and come to save you by following the sound. Everyone, be diligent and never doubt or misunderstand each other.' Therefore, it is said that the verses of praise resonate in the sky. At that time, heavy rain poured down. The monk Daoying, whose surname was Chen, was from Pu County. At the age of eighteen, his parents married him to a wife. They lived together for five years, vowing not to touch each other. Later, he listened to the Avatamsaka Sutra from Dharma Master Ju in Bing County, and then he shaved his head and became a monk, entering Baiti Temple in Taihang Mountain to practice Samatha-Vipassana. During a severe drought, he lectured on the Avatamsaka Sutra to pray for sweet rain. There were two old men, each attended by two boys, who often came to listen to the lectures. Daoying was curious and asked them, and learned that they were sea gods. So he said, 'Now I will ask for a little rain for you, the benefactors (dānyuè, patrons).' The old men ordered the two boys, and the boys went out through the window holes, and soon heavy rain poured down, benefiting everyone far and near. Rebirth in the Avatamsaka World During the Sui Dynasty, Linggan was from Didao. He became a monk under Dharma Master Yan. At the age of eighteen, he could lecture on the Avatamsaka Sutra. He often practiced the Avatamsaka contemplation (Huāzàng guān, Avatamsaka World Contemplation) and the Maitreya Heaven Palace contemplation (Mílè tiāngōng guān, Maitreya Heaven Palace Contemplation) according to the sutra. When he was dying, his eyes looked upward, as if he saw something. The monk Tongzhen asked him, and he replied, 'I still see a boy in green leading me to Tushita Heaven (Dōushuài tiān, Maitreya Bodhisattva's Pure Land), but the happiness in heaven will not last long, and I will eventually fall into reincarnation. The Lotus Treasury World (Liánhuāzàng shìjiè, Avatamsaka World) is my wish.' After saying that, he died. After a while, he woke up again. Tongzhen asked him again what he saw now, and he replied, 'I see great water everywhere, and a lotus flower like a wheel, and I am sitting on it. My wish is fulfilled.' Divine Transmission of Chinese Language During the Song Dynasty, Gunabhadra (Qiúnàbátuóluó, meaning 'Virtuous Merit', a translator), was from Central India. When he explored the scripture box, he obtained the Avatamsaka Sutra. Later, Prince Qiao (Qiáo Wáng, an ancient title) invited him to lecture, but because he did not understand Chinese (Huá yán, Chinese language), he repented and sincerely prayed to Avalokitesvara (Guānyīn, Avalokiteśvara Bodhisattva) for a response in the dark. Then he dreamed that a divine person was holding a sword, holding a person's head to replace his, and suddenly he woke up, completely understanding Chinese. So he lectured on this great sutra dozens of times.
天宮請講
魏。勒那摩提。中天竺人。博文贍學。明悟禪理。初至洛陽。譯十地論。帝每令講華嚴。精義穎發。嘗處高座。忽有持笏執柬者。形如尊官。雲天帝來請法師講華嚴經。都講維那。咸亦須之。講席眾僧。一時同見。師熙怡微笑。告眾辭訣。卒於法座。其都講等同時入滅。
洪水斷流
杜順和尚。姓杜氏。諱法順。京兆杜陵人也。以華嚴為業。嘗居山。將種葵。地多蟲蟻。師乃巡疆定封。蟲俱外徙。三原縣民。從生聾啞。師乃召之與語。應言即愈。因詣南山。值橫渠漲溢。止之斷流。徐步而過。將終之日。普會有緣。聲色不渝。言終而逝。靈應非一。別傳云是文殊化身。
神光屢現
唐。法藏。字賢首。母夢異光而孕。后遇儼法師于云花寺講華嚴經。師乃往詣。中夜見有神光來燭庭宇。師嘆曰。當有異人發弘大教。及明。遇儼和尚。自是服膺。深入無盡。又後於云花寺開講。有光明現從口出。須臾成蓋。眾所知見。
地獄消滅
纂靈記云。京兆人王明干。素不修善因。患暴死。將入地獄。見一僧教之偈云。若人慾了知。三世一切佛。應當如是觀。心造諸如來。誦此偈者。能排地獄諸苦。其人誦已。乃入見王。王遂放免。當誦偈時。聲所至處。受苦之人。
【現代漢語翻譯】 現代漢語譯本 天宮請講 魏代的勒那摩提（Ratnamati，寶性）。是中天竺人，博學多才，精通禪理。最初來到洛陽，翻譯了《十地論》。皇帝經常請他講解《華嚴經》，他精闢的見解如泉涌般涌現。他曾經在高座上講經，忽然有位拿著笏和名帖的人，樣子像位尊貴的官員，說天帝請法師去講《華嚴經》，都講和維那（Karma-ācārya，寺院中負責僧眾事務的僧人）也都需要一同前往。講席上的眾僧，一時都看到了這一景象。勒那摩提法師面帶喜色，微笑著向眾人告別，最終在法座上圓寂。他的都講等人也同時入滅。
洪水斷流 杜順和尚，姓杜，名法順，是京兆杜陵人。以研究《華嚴經》為事業。曾經住在山裡，打算種植葵菜，但地上有很多蟲蟻。法順和尚於是巡視田地，劃定界限，蟲蟻都遷移到外面去了。三原縣有位百姓，天生又聾又啞，法順和尚就召見他與他說話，那人應聲回答，病就好了。後來他前往南山，遇到橫渠河水暴漲，他阻止河水，使其斷流，然後從容地走過去。臨終的時候，他普遍會見有緣之人，容貌和聲音都沒有改變，說完話就去世了。他的靈異事蹟不止一件。另有傳記說他是文殊菩薩（Mañjuśrī，智慧的象徵）的化身。
神光屢現 唐代的法藏，字賢首。他的母親夢見奇異的光芒而懷孕。後來在云花寺遇到儼法師講解《華嚴經》，法藏於是前去拜訪。半夜時分，他看見有神光照亮庭院。法藏感嘆道：『應當有不同尋常的人來弘揚偉大的教義。』到了天亮，他見到了儼和尚，從此心悅誠服，深入研究無盡的佛法。又後來他在云花寺開講，有光明從他口中發出，一會兒變成傘蓋，眾人都看見了。
地獄消滅 《纂靈記》中記載，京兆人王明干，平時不修善因，得了急病而死。將要進入地獄的時候，見到一位僧人教他一首偈子說：『若人慾了知，三世一切佛，應當如是觀，心造諸如來。』誦讀這首偈子的人，能夠排除地獄的各種痛苦。王明干誦讀了這首偈子后，才進入地府見閻王，閻王於是釋放了他。當他誦讀偈子的時候，聲音所到之處，受苦的人都...
【English Translation】 English version Celestial Palace Summons During the Wei Dynasty, Ratnamati (寶性), a scholar from Central India, possessed extensive knowledge and a profound understanding of Chan principles. Upon arriving in Luoyang, he translated the Daśabhūmika Sūtra (十地論). The emperor frequently requested him to expound on the Avataṃsaka Sūtra (華嚴經), and his insightful interpretations flowed forth like a spring. Once, while lecturing from a high seat, a figure resembling a distinguished official appeared, holding a tablet and a card, announcing that the celestial emperor invited the Dharma Master to lecture on the Avataṃsaka Sūtra. The chief lecturer and the Karma-ācārya (維那) were also required to attend. All the monks present at the lecture simultaneously witnessed this event. Ratnamati smiled serenely, bid farewell to the assembly, and passed away on the Dharma seat. His chief lecturer and others also entered into Nirvana at the same time.
Floodwaters Cease Venerable Dushun, whose surname was Du and given name was Fashun, was a native of Duling in Jingzhao. He dedicated himself to the study of the Avataṃsaka Sūtra. Once, while residing in the mountains, he intended to plant sunflowers, but the land was infested with insects and ants. The master then patrolled the area and established boundaries, causing all the insects to migrate outwards. A resident of Sanyuan County, who was born deaf and mute, was summoned by the master, who spoke to him. The man responded and was immediately cured. Later, he went to Mount Nan and encountered the overflowing Hengqu River. He stopped the floodwaters, causing them to cease, and then walked across leisurely. On the day of his passing, he universally met with those who had karmic connections with him, his appearance and voice unchanged. He passed away after speaking. His miraculous responses were numerous. Another biography states that he was an incarnation of Mañjuśrī (文殊菩薩).
Divine Light Appears Repeatedly During the Tang Dynasty, Fazang, also known as Xianshou, was conceived after his mother dreamed of extraordinary light. Later, he encountered Dharma Master Yan lecturing on the Avataṃsaka Sūtra at Yunhua Temple, and Fazang went to visit him. In the middle of the night, he saw divine light illuminating the courtyard. Fazang exclaimed, 'There should be an extraordinary person to propagate the great teachings.' At dawn, he met Venerable Yan, and from then on, he wholeheartedly embraced and deeply explored the boundless Dharma. Later, when he began lecturing at Yunhua Temple, light emanated from his mouth, transforming into a canopy in an instant, which was witnessed by all.
Hell Annihilated The Zuan Ling Ji records that Wang Minggan of Jingzhao, who did not cultivate good deeds in his life, died suddenly. As he was about to enter hell, he saw a monk who taught him a verse, saying, 'If one wishes to understand, all Buddhas of the three worlds, one should contemplate thus, the mind creates all Tathagatas.' One who recites this verse can dispel all the sufferings of hell. After Wang Minggan recited this verse, he entered the underworld and met King Yama, who then released him. As he recited the verse, wherever the sound reached, those who were suffering...
皆得解脫。此晉經文。與今唐經下二句稍別。
盥水濟生
僧。伽彌多羅。師子國人。證第三果。麟德初來震旦。高宗甚加敬重。后往清涼敬禮文殊。至西太原寺。時屬諸僧誦華嚴經。問是何經。答曰華嚴。肅然改容曰。不知此地亦有是經。合掌讚歎曰。此大方廣。功德難思。西國相傳。有讀此經。以水盥掌。水沾蟲蟻。其捨命者。皆得生天。
景雲現瑞
唐。清涼國師。諱澄觀。字大休。會稽人。姓夏侯氏。生於玄宗開元戊寅。身長九尺四寸。垂手過膝。口四十齒。目光夜發。晝乃不瞬。德宗建中二年。下筆著疏。先求瑞應。一夕夢金容山峙。光相瑩然。既覺。知是光明遍照之徴。自是筆無停思。歷四年而文成。又夢化身為龍。矯首南臺。尾矯北臺。宛轉凌虛。須臾變百千數。蜿蜒青冥。分散四方而去。識者以為流通之像。初為眾講。感景雲凝空。盤旋成蓋。疏鈔之外。復撰手鏡一百卷。綱要三卷。正要一卷。玄鏡一卷。鏡燈說文一卷。三聖圓融觀一卷。七處九會圖心說文一卷。敕有司鑄印。遷國師。號清涼。開成三年三月六日示寂。生歷九朝。為七帝門師。春秋一百有二。僧臘八十有三。全身塔終南山。未幾。有梵僧至闕。表稱于[葸-十+夕]嶺見二使者凌空而過。以咒止而問之。答
【現代漢語翻譯】 現代漢語譯本： 皆得解脫。這段晉朝的經文，與現在的唐朝經文相比，最後兩句稍有不同。
盥水濟生
僧伽彌多羅（Saṅghamitra，意為僧侶的朋友），是師子國（Śrī Lanka，即斯里蘭卡）人，證得了三果（第三個果位，指阿那含）。麟德初年（公元664年）來到震旦（古代對中國的稱謂），高宗皇帝非常敬重他。後來他前往清涼山（五臺山）敬禮文殊菩薩。到達西太原寺時，正趕上眾僧誦讀《華嚴經》。他問這是什麼經，回答說是《華嚴經》。他立刻肅然起敬，改變了神色，說：『沒想到這個地方也有這部經。』合掌讚歎道：『這部《大方廣佛華嚴經》，功德難以思議。西國相傳，有讀誦此經的人，用清水洗手，水沾到蟲蟻，那些捨棄生命的蟲蟻，都能得以往生天界。』
景雲現瑞
唐朝的清涼國師（Qīngliáng Guóshī），法名澄觀（Chéngguān），字大休（Dàxiū），會稽（Kuàijī，今浙江紹興）人，姓夏侯氏。生於玄宗開元戊寅年（公元738年）。身高九尺四寸，雙手下垂超過膝蓋，口中有四十顆牙齒，目光在夜晚發光，白天則不眨眼。德宗建中二年（公元781年），開始撰寫疏鈔，先祈求瑞應。一天晚上，夢見金容山聳立，光芒四射。醒來后，知道這是光明遍照的徵兆。從此下筆如有神助，歷時四年而完成。又夢見自己化身為龍，抬頭于南臺，尾巴擺到北臺，宛轉騰空。須臾之間，變成成百上千條龍，蜿蜒于青冥之中，分散到四面八方而去。有見識的人認為這是經書流通的象徵。最初為大眾講解時，感得景雲在空中凝聚，盤旋成傘蓋。除了疏鈔之外，又撰寫了手鏡一百卷，綱要三卷，正要一卷，玄鏡一卷，鏡燈說文一卷，三聖圓融觀一卷，七處九會圖心說文一卷。皇帝敕令有關部門鑄造印章，晉升爲國師，號清涼。開成三年三月初六圓寂。一生經歷了九個朝代，是七位皇帝的老師，享年一百零二歲，僧臘八十三年。全身塔葬於終南山。不久，有梵僧來到朝廷，上表稱在[葸-十+夕]嶺（具體地點待考）看見兩位使者凌空而過，用咒語止住他們並詢問，回答說
【English Translation】 English version: All attain liberation. This Jin dynasty scripture differs slightly from the current Tang dynasty scripture in the last two sentences.
Ablution Water Saves Lives
Saṅghamitra (meaning 'friend of the Sangha'), a native of Śrī Lanka (Lion Country), attained the third fruit (Anāgāmin). He came to China (anciently called Zhendan) at the beginning of the Linde era (664 AD), and Emperor Gaozong greatly respected him. Later, he went to Mount Qingliang (Mount Wutai) to pay homage to Mañjuśrī Bodhisattva. When he arrived at the West Taiyuan Temple, the monks were reciting the Avataṃsaka Sūtra. He asked what scripture it was, and they replied that it was the Avataṃsaka Sūtra. He immediately became solemn and changed his expression, saying, 'I did not know that this place also had this scripture.' He joined his palms and praised, 'This Great Vaipulya, its merits are inconceivable. It is traditionally said in the Western countries that those who recite this scripture wash their hands with water, and if the water touches insects and ants, those who give up their lives will be reborn in the heavens.'
Auspicious Clouds Appear
The Tang dynasty's National Teacher Qingliang (Qīngliáng Guóshī), personal name Chengguan (Chéngguān), style name Dàxiū (Dàxiū), was a native of Kuàijī (present-day Shaoxing, Zhejiang), from the Xiahou clan. He was born in the Wuyin year of the Kaiyuan era of Emperor Xuanzong (738 AD). He was nine feet four inches tall, his hands hung down past his knees, he had forty teeth, his eyes shone at night, and he did not blink during the day. In the second year of the Jianzhong era of Emperor Dezong (781 AD), he began to write a commentary, first seeking an auspicious response. One night, he dreamed of Mount Jinrong towering, its light radiant. When he awoke, he knew that it was a sign of the light shining everywhere. From then on, his writing flowed without pause, and he completed it in four years. He also dreamed of transforming into a dragon, raising its head at the South Terrace and its tail at the North Terrace, twisting and turning in the void. In an instant, it transformed into hundreds of thousands of dragons, writhing in the blue sky, scattering in all directions. Those who knew recognized it as a symbol of the scripture's circulation. When he first lectured to the public, auspicious clouds gathered in the sky, swirling into a canopy. In addition to the commentary, he also wrote one hundred volumes of 'Hand Mirrors,' three volumes of 'Outlines,' one volume of 'Essentials,' one volume of 'Mystic Mirrors,' one volume of 'Explanation of Mirror Lamps,' one volume of 'Three Sages' Perfect Interfusion Contemplation,' and one volume of 'Explanation of the Mind in the Seven Locations and Nine Assemblies Diagram.' The emperor ordered the relevant departments to cast a seal and promoted him to National Teacher, with the title Qingliang. He passed away on the sixth day of the third month of the third year of the Kaicheng era. He lived through nine dynasties and was the teacher of seven emperors, living to the age of one hundred and two, with eighty-three years as a monk. His whole-body stupa is located on Mount Zhongnan. Not long after, a Brahmin monk came to the court and reported that he had seen two messengers flying through the air at [葸-十+夕] Ridge (location to be determined), stopped them with a mantra and asked them, and they replied
曰。北印度文殊堂神也東取華嚴菩薩大牙歸國供養。有旨啟塔。果失一牙。惟三十九存焉。遂阇維。舍利光明瑩潤。舌如紅蓮。仍謚號清涼國師之塔。
異僧授旨
唐。法空。隋末雁門郎將也。棄家詣清涼深谷。常誦華嚴唯心作佛之偈。后遇異僧。授以般若玄旨。豁爾心空。臨終坐逝。
山神聽經
曹城慧。靈丘李氏子。其親禱於五臺山而生。既長。辭親詣五臺真容院。從法順和尚披剃。嘗誦華嚴於李牛谷。草木為食。每誦經時。有五七儒服者坐聽。數持異花鮮果以獻。師怪而問之。答曰。某。山神也。蒙師法力。無以為報。愿充執侍。師不樂。遂舍其處。
金城輝映
金。蘇陀室利。中印度那蘭陀寺僧。誦持華嚴。年八十五。航海來禮五臺。每一臺頂。誦華嚴十部。禪寂七日。定中見金城紺殿。寶蓮香水。珠網交輝。諸天童子游戲其中。後於靈鷲峰化去。得舍利八合。璀蘭如珠。
龍光五彩
元。華嚴菩薩。諱正順。尉州高氏子。從五臺壽寧用公祝髮。結廬深樹。唯閱華嚴。數盈千部。每入華藏觀。三五日方起。世號華嚴菩薩將示寂。門人乞偈。師曰。歷劫本無去住。應用何思何慮。轉身踏破虛空。一切是非莫顧。言訖而逝。是日靈幾上現龍。五彩飛光。燭于庭
【現代漢語翻譯】 現代漢語譯本： 有人說，北印度文殊堂的神將華嚴菩薩（Huayan Bodhisattva）的大牙取走，帶回國供養。朝廷下令開啟佛塔，果然丟失了一顆牙齒，只剩下三十九顆。於是舉行了火化儀式（阇維，阇維是梵語Japana的音譯，意為焚燒），舍利（Śarīra）光明瑩潤，舌頭如同紅蓮一般。朝廷追諡他為清涼國師，併爲他建造了佛塔。
異僧傳授玄旨
唐朝時，法空（Fakong）是隋朝末年雁門郡的郎將。他捨棄家庭，前往清涼山的深谷中修行，經常誦讀《華嚴經》中『唯心作佛』的偈語。後來遇到一位奇異的僧人，傳授給他般若（Prajna）的玄妙旨意，他頓時心空無礙，最終坐化圓寂。
山神聽經
曹城慧（Caochenghui）是靈丘李氏的兒子。他的父母在五臺山祈禱後生下了他。長大后，他告別父母前往五臺山的真容院，跟隨法順（Fashun）和尚剃度出家。他曾經在李牛谷誦讀《華嚴經》，以草木為食。每次誦經時，都有五六個穿著儒服的人坐著聽經，經常拿著奇異的花朵和新鮮的水果來供養。曹城慧感到奇怪，就問他們。他們回答說：『我們是山神，蒙受您的佛法力量，無以為報，願意充當您的侍者。』曹城慧不喜歡這樣，於是離開了那個地方。
金城輝映
金朝時，蘇陀室利（Sudhashri）是中印度那蘭陀寺（Nālandā）的僧人。他誦持《華嚴經》，年八十五歲。他航海來到五臺山朝拜，在每一座臺頂誦讀《華嚴經》十部，禪定七日。在禪定中，他看見金色的城池和青色的殿宇，寶蓮和香水，珠網交相輝映，諸天童子在其中嬉戲。後來他在靈鷲峰圓寂，得到舍利八合，璀璨如珠。
龍光五彩
元朝時，華嚴菩薩，名諱正順（Zhengshun），是尉州高氏的兒子。他跟隨五臺山壽寧（Shouning）的用公（Yonggong）剃度出家，結廬在深山老林中，只閱讀《華嚴經》，閱讀的次數超過了一千部。每次進入華藏觀（Huazangguan），都要三五天才能出來。世人稱他為華嚴菩薩。將要示寂時，弟子們請求他留下偈語。他說：『歷劫以來本無去來，應用什麼思慮？轉身踏破虛空，一切是非都不要顧及。』說完就圓寂了。當天，靈幾上出現了龍，五彩的光芒照亮了庭院。
【English Translation】 English version: It is said that the deity of the Manjushri Hall in North India took the great tooth of the Huayan Bodhisattva back to his country for worship. An imperial decree ordered the opening of the pagoda, and indeed one tooth was missing, with only thirty-nine remaining. Subsequently, a cremation ceremony (Japana, meaning cremation) was performed. The Śarīra (relics) were bright and lustrous, and the tongue was like a red lotus. He was posthumously honored as the Qingliang National Teacher, and a pagoda was built for him.
An Extraordinary Monk Imparts Profound Teachings
During the Tang Dynasty, Fakong was a military officer of Yanmen Commandery at the end of the Sui Dynasty. He abandoned his family and went to the deep valleys of Mount Qingliang to cultivate, often reciting the verse 'The mind alone creates the Buddha' from the Avatamsaka Sutra (Huayan Sutra). Later, he encountered an extraordinary monk who imparted to him the profound meaning of Prajna (wisdom), and his mind became empty and unhindered. He eventually passed away in seated meditation.
Mountain Gods Listen to the Sutra
Caochenghui was the son of the Li family of Lingqiu. His parents gave birth to him after praying at Mount Wutai. When he grew up, he bid farewell to his parents and went to the Zhenrong Monastery on Mount Wutai, where he was tonsured by the monk Fashun. He once recited the Avatamsaka Sutra in Li Niu Valley, subsisting on grass and trees. Every time he recited the sutra, five or six people dressed in Confucian robes would sit and listen, often offering strange flowers and fresh fruits. Caochenghui found it strange and asked them. They replied, 'We are mountain gods, and we are grateful for your Dharma power. We have nothing to repay you with, so we are willing to serve as your attendants.' Caochenghui did not like this, so he left that place.
Golden City Radiance
During the Jin Dynasty, Sudhashri was a monk from Nālandā Monastery in Central India. He recited and upheld the Avatamsaka Sutra and was eighty-five years old. He sailed to Mount Wutai to pay homage, reciting ten copies of the Avatamsaka Sutra on each peak and meditating for seven days. In meditation, he saw a golden city and azure halls, precious lotuses and fragrant water, and pearl nets interweaving and shining. Celestial children were playing within. Later, he passed away on Vulture Peak, obtaining eight 'he' of Śarīra, brilliant like pearls.
Dragon Light of Five Colors
During the Yuan Dynasty, the Avatamsaka Bodhisattva, whose name was Zhengshun, was the son of the Gao family of Weizhou. He was tonsured by Yonggong of Shouning on Mount Wutai, built a hut in the deep mountains and forests, and only read the Avatamsaka Sutra, reading it more than a thousand times. Every time he entered the Huazangguan (Avatamsaka Observation), it would take three to five days for him to emerge. People called him the Avatamsaka Bodhisattva. When he was about to pass away, his disciples asked him to leave a verse. He said, 'Throughout countless kalpas, there has been no coming or going. What need is there for thought or consideration? Turn around and shatter the void; pay no heed to all right and wrong.' After saying this, he passed away. On that day, a dragon appeared on the altar, with five-colored light illuminating the courtyard.
宇。
華嚴感應略記(終)
(附)華嚴大經處會品目卷帙總要之圖
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【現代漢語翻譯】 現代漢語譯本： 宇。
《華嚴感應略記》（終）
（附）《華嚴大經》處會品目卷帙總要之圖
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【English Translation】 English version: Yu.
'A Brief Record of Responses to the Avatamsaka Sutra' (End)
(Attached) A Diagram of the Essential Points of the Assemblies, Chapters, Sections, and Volumes of the Great Avatamsaka Sutra
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