X77n1533_華嚴感應緣起傳
卍新續藏第 77 冊 No. 1533 華嚴感應緣起傳
No. 1533
華嚴感應緣起傳
吳郡鄧山聖恩禪寺沙門 弘璧 輯
夫華嚴感應。詳略不同。傳記纂靈。散遺難考。今于華嚴疏演義鈔內。節出教起因緣。部類傳譯。及付法藏經。會玄記等。總立十門。詳分次第。先明說經結集等事。次明翻譯感應因緣。使探玄之士。不閱疏而瞭然。持誦高賢。才展卷而在目。如海一滴。味具百川焉。初明九會說經二明圍山結集三明天龍護藏四明龍樹誦出五明流傳西域六明法領請歸七明覺賢初譯八明喜學重翻九明正彰感應十明續集感通
初明九會說經
爾時世尊。成正覺已。與諸菩薩七處九會。演說華嚴圓頓經典。九會說經者。初會菩提場。毗盧遮那如來。放齒光。眉間光。普賢菩薩為會主。入毗盧遮那如來藏身三昧。說如來依正法。第二會。普光明殿。如來放兩足輪光。文殊為會主。說十信法。此會文殊不入三味。謂信未入位故。第三會。忉利天宮。如來放兩足指光。法慧菩薩為會主。入菩薩無量方便三昧。說十住法。第四會。夜摩天宮。如來放兩足趺光。功德林菩薩為會主。入菩薩善思惟三昧。說十行法。第五會。兜率陀天宮。如來放兩膝輪光。金剛幢菩薩為會主。
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 77 冊 No. 1533 華嚴感應緣起傳
No. 1533
華嚴感應緣起傳
吳郡鄧山聖恩禪寺沙門 弘璧 輯
大凡華嚴的感應事蹟，詳細與簡略各有不同。各種傳記彙集靈異故事，散落遺失難以考證。現在我從《華嚴疏演義鈔》中，摘錄出教法興起的因緣、部類傳譯，以及《付法藏經》、《會玄記》等文獻，總共設立十個門類，詳細劃分次序。首先闡明說經、結集等事，其次闡明翻譯感應的因緣，使探究玄奧之士，不必閱讀疏文也能明白；使持誦經典的高賢，一展開書卷就能看到。如同大海中的一滴水，具備百川的味道。首先闡明九會說經，第二闡明圍山結集，第三闡明天龍護藏，第四闡明龍樹誦出，第五闡明流傳西域，第六闡明法領請歸，第七闡明覺賢初譯，第八闡明喜學重翻，第九闡明正彰感應，第十闡明續集感通。
初明九會說經
當時世尊，成就正覺之後，與諸位菩薩在七個地方舉行了九次法會，演說《華嚴》圓頓經典。九會說經是：第一次在菩提場，毗盧遮那如來（Vairocana Buddha，意為光明遍照如來）放出齒光、眉間光，普賢菩薩（Samantabhadra，象徵菩薩的行愿）為法會的主持者，入毗盧遮那如來藏身三昧（Samadhi，指禪定），宣說如來的依報和正報法。第二次在普光明殿，如來放出兩足輪光，文殊菩薩（Manjusri，象徵菩薩的智慧）為法會的主持者，宣說十信法。這次法會文殊菩薩沒有入三昧，因為信位尚未入門。第三次在忉利天宮（Trayastrimsa Heaven，佛教宇宙觀中位於須彌山頂的天界），如來放出兩足指光，法慧菩薩為法會的主持者，入菩薩無量方便三昧，宣說十住法。第四次在夜摩天宮（Yama Heaven，佛教宇宙觀中的天界），如來放出兩足趺光，功德林菩薩為法會的主持者，入菩薩善思惟三昧，宣說十行法。第五次在兜率陀天宮（Tushita Heaven，佛教宇宙觀中的天界），如來放出兩膝輪光，金剛幢菩薩為法會的主持者。
【English Translation】 English version 卍 Continued Collection, Volume 77, No. 1533, Records of the Origin of the Avatamsaka Sutra through Spiritual Response
No. 1533
Records of the Origin of the Avatamsaka Sutra through Spiritual Response
Compiled by Shramana Hongbi of Shengen Chan Monastery, Dengshan, Wujun
Concerning the spiritual responses to the Avatamsaka Sutra, details vary. Accounts in biographies collect tales of the miraculous, but scattered remnants are difficult to verify. Now, from within the 'Commentary Elucidation on the Avatamsaka Sutra,' I extract the causes and conditions for the arising of the teachings, categorize and translate them, and include the 'Transmission of the Dharma Treasury Sutra,' 'Records of the Assembly of Mysteries,' and other texts, establishing a total of ten sections, carefully dividing the order. First, I clarify the matters of the sutra's exposition and compilation; second, I clarify the causes and conditions of the spiritual responses to its translation, so that those who explore the profound may understand without reading the commentaries, and that virtuous individuals who uphold and recite the sutra may see it at a glance when they unfold the scroll. Like a drop of the ocean, it contains the flavors of a hundred rivers. First, clarifying the nine assemblies of sutra exposition; second, clarifying the compilation at Mount Vinataka; third, clarifying the protection of the treasury by dragons and celestial beings; fourth, clarifying Nagarjuna's (Nāgārjuna) recitation and extraction; fifth, clarifying its transmission to the Western Regions; sixth, clarifying Dharma Master's request for its return; seventh, clarifying Jnanayasas' (Jñānayaśas) initial translation; eighth, clarifying Xixue's (Xixue) repeated translation; ninth, clarifying the clear manifestation of spiritual responses; tenth, clarifying the continued collection of spiritual connections.
First, Clarifying the Nine Assemblies of Sutra Exposition
At that time, the World Honored One, having attained perfect enlightenment, together with the Bodhisattvas, expounded the complete and sudden teachings of the Avatamsaka Sutra in seven locations and nine assemblies. The nine assemblies of sutra exposition are: first, at the Bodhi field, Vairocana Buddha (毗盧遮那如來, meaning 'the Buddha who illuminates everywhere') emitted light from his teeth and between his eyebrows, and Samantabhadra Bodhisattva (普賢菩薩, symbolizing the vows and practices of a Bodhisattva) was the host of the assembly, entering the Samadhi (三昧, meditative state) of the Treasury Body of Vairocana Buddha, and expounded the dependent and direct rewards of the Tathagata. Second, at the Universal Light Hall, the Tathagata emitted light from the wheels of both feet, and Manjusri Bodhisattva (文殊菩薩, symbolizing wisdom) was the host of the assembly, expounding the ten faiths. In this assembly, Manjusri Bodhisattva did not enter Samadhi, because the stage of faith had not yet been entered. Third, in the Trayastrimsa Heaven (忉利天宮, the Heaven of Thirty-three, a celestial realm on the summit of Mount Sumeru in Buddhist cosmology), the Tathagata emitted light from the toes of both feet, and Dharma Wisdom Bodhisattva was the host of the assembly, entering the Samadhi of the Bodhisattva's Immeasurable Expedient Means, and expounded the ten abodes. Fourth, in the Yama Heaven (夜摩天宮, a celestial realm in Buddhist cosmology), the Tathagata emitted light from the insteps of both feet, and Merit Forest Bodhisattva was the host of the assembly, entering the Samadhi of the Bodhisattva's Good Contemplation, and expounded the ten practices. Fifth, in the Tushita Heaven (兜率陀天宮, a celestial realm in Buddhist cosmology), the Tathagata emitted light from the wheels of both knees, and Vajra Banner Bodhisattva was the host of the assembly.
入菩薩智光三昧。說十回向法。第六會。他化自在天宮。如來放眉間光。金剛藏菩薩為會主。入菩薩大智慧光明三昧。說十地法。第七會。重會普光明殿。如來為會主。放眉間光。口光。自住剎那際三昧。說等妙覺法。第八會。三會普光明殿。普賢菩薩為會主。入佛華嚴三昧。說二千行門。此會佛不放光。錶行依解發。依解光故。第九會。逝多林。如來善友為會主。放眉間白毫光。自入師子頻申三昧。說果法界。
二明圍山結集
既說經已。必須結集。文殊師利。與阿難等。赴鐵圍山。結集法藏。部類品會中。有十類經。
一略本經。二下本經。三中本經。四上本經。五普眼經。六同說經。七異說經。八主伴經。九眷屬經。十圓滿經。略本經。即今所傳八十卷本。及舊譯六十卷。皆是十萬偈中之略。譯未盡故。下本經。謂摩訶衍藏。是文殊師利與阿難海。于鐵圍山結集。此經收入龍宮。龍樹菩薩往龍宮。見此大不思議經。有其三本。下本有十萬偈。四十八品。龍樹誦得。流傳於世。故智度論。名此為不思議經。有十萬偈。梁攝論中。名百千經。西域記說遮拘盤國。有此具本。
三明天龍護藏
既結集已。如護眼目。龍宮忉利。守護秘藏。付法藏因緣經云。龍樹託生。初在南天竺國。出
【現代漢語翻譯】 現代漢語譯本 入菩薩智光三昧（菩薩的智慧之光禪定）。說十回向法（菩薩修行過程中的十種迴向）。第六會。他化自在天宮（欲界第六天）。如來放眉間光。金剛藏菩薩（象徵堅固智慧的菩薩）為會主。入菩薩大智慧光明三昧（菩薩的大智慧光明禪定）。說十地法（菩薩修行過程中的十個階段）。第七會。重會普光明殿。如來為會主。放眉間光。口光。自住剎那際三昧（安住于永恒的禪定）。說等妙覺法（佛果的境界）。第八會。三會普光明殿。普賢菩薩（象徵菩薩的行愿）為會主。入佛華嚴三昧（佛的華嚴禪定）。說二千行門（菩薩修行的各種法門）。此會佛不放光。錶行依解發。依解光故（表示修行是基於理解而產生的，而理解又源於智慧之光）。第九會。逝多林（祇樹給孤獨園）。如來善友為會主。放眉間白毫光。自入師子頻申三昧（如獅子般威猛的禪定）。說果法界（佛果的境界）。
二明圍山結集
既說經已。必須結集。文殊師利（象徵智慧的菩薩）。與阿難（佛陀的侍者）等。赴鐵圍山（環繞世界的山脈）。結集法藏（彙集佛法經典）。部類品會中。有十類經。
一略本經。二下本經。三中本經。四上本經。五普眼經。六同說經。七異說經。八主伴經。九眷屬經。十圓滿經。略本經。即今所傳八十卷本。及舊譯六十卷。皆是十萬偈中之略。譯未盡故。下本經。謂摩訶衍藏（大乘經典）。是文殊師利與阿難海。于鐵圍山結集。此經收入龍宮（龍王居住的宮殿）。龍樹菩薩（大乘佛教的重要論師）往龍宮。見此大不思議經（不可思議的經典）。有其三本。下本有十萬偈。四十八品。龍樹誦得。流傳於世。故智度論（解釋般若經的論著）。名此為不思議經。有十萬偈。梁攝論中。名百千經。西域記說遮拘盤國。有此具本。
三明天龍護藏
既結集已。如護眼目。龍宮（龍王居住的宮殿）。忉利（忉利天，欲界第二天）。守護秘藏。付法藏因緣經云。龍樹託生。初在南天竺國。
【English Translation】 English version Entering the Samadhi of the Wisdom Light of the Bodhisattva. Expounding the Ten Dedications. Sixth Assembly. In the Paranirmitavasavarti Heaven (the sixth heaven of the desire realm). The Tathagata emits light from between his eyebrows. Vajragarbha Bodhisattva (Bodhisattva symbolizing indestructible wisdom) presides over the assembly. Entering the Samadhi of the Great Wisdom Light of the Bodhisattva. Expounding the Ten Bhumis (the ten stages of a Bodhisattva's path). Seventh Assembly. Reassembling in the Universal Light Palace. The Tathagata presides over the assembly. Emitting light from between his eyebrows and from his mouth. Abiding in the Samadhi of the Momentary Realm. Expounding the Dharma of Equal and Wonderful Enlightenment (the state of Buddhahood). Eighth Assembly. Third Assembly in the Universal Light Palace. Samantabhadra Bodhisattva (Bodhisattva symbolizing the vows and practices of a Bodhisattva) presides over the assembly. Entering the Buddha's Avatamsaka Samadhi (the Buddha's Avatamsaka meditation). Expounding the Two Thousand Practices. In this assembly, the Buddha does not emit light, signifying that practice arises from understanding, and light arises from understanding.
- Explaining the Compilation at Mount Iron Ring
Having expounded the Sutra, it must be compiled. Manjushri (Bodhisattva symbolizing wisdom), along with Ananda (Buddha's attendant), and others, go to Mount Iron Ring (mountains encircling the world) to compile the Dharma treasury (collection of Buddhist scriptures). In the sections on categories, types, and assemblies, there are ten types of Sutras:
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Abridged Sutra. 2. Lower Sutra. 3. Middle Sutra. 4. Upper Sutra. 5. Universal Eye Sutra. 6. Sutra of Similar Teachings. 7. Sutra of Different Teachings. 8. Sutra of Principal and Accompanying Teachings. 9. Sutra of Related Teachings. 10. Complete Sutra. The Abridged Sutra refers to the eighty-fascicle version currently transmitted, as well as the old sixty-fascicle translation, both of which are abridgments of the hundred thousand verses. The translation is not yet complete. The Lower Sutra refers to the Mahayana Pitaka (Great Vehicle scriptures), which Manjushri and Ananda compiled at Mount Iron Ring. This Sutra was stored in the Dragon Palace (palace where the Dragon Kings reside). Nagarjuna Bodhisattva (important philosopher of Mahayana Buddhism) went to the Dragon Palace and saw this Great Inconceivable Sutra. There were three versions of it. The Lower Sutra has one hundred thousand verses and forty-eight chapters. Nagarjuna recited it and spread it to the world. Therefore, the Mahaprajnaparamita-sastra (treatise explaining the Prajnaparamita Sutra) calls this the 'Inconceivable Sutra' with one hundred thousand verses. The Liang She Lun calls it the 'Hundred Thousand Sutra'. The Records of the Western Regions say that the complete version exists in the country of Chakukupan.
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Explaining the Devas and Dragons Protecting the Treasury
Having been compiled, it is protected like one's own eyes. The Dragon Palace (palace where the Dragon Kings reside) and Trayastrimsa Heaven (second heaven of the desire realm) guard the secret treasury. The Sutra on the Causes and Conditions of the Transmission of the Dharma Treasury says that Nagarjuna was born in South India.
梵志種。大豪貴家。始生之時。在於樹下。繇龍成道。因號龍樹。少小聰哲。才學超世。本童子時。在於襁褓。聞諸梵志。誦四韋陀。其典淵博。有四萬偈。偈各滿足三十二字。皆即照了。達其句味。弱冠馳名。擅步諸國。天文地理。星緯圖讖。及余道術。無不綜練。結友三人。學術知非。即入山至一佛塔。舍離欲愛。出家為道。於九十日。誦閻浮提所有經論。皆悉通達。更求異典。都無得處。遂向雪山。見一比丘。以摩訶衍而授與之。讀誦愛樂。恭敬供養。雖達實義。未獲道證。辯才無盡。善能言論。外道異學。沙門義士。咸皆摧伏。請為師範。即便自謂一切智人。心生憍慢。甚大貢高。便欲往從瞿曇門入。爾時門神告龍樹曰。今汝智慧。猶如蚊虻。比于如來。非言能辯。無異螢火。齊輝日月。以須彌山。等葶藶子。我觀仁者。非一切智。云何欲從此門而入。聞是語已。𧹞然有愧。時有弟子。白龍樹言。師恒自謂一切智人。今來屈辱。為佛弟子。弟子之法。咨承于師。咨承不足。非一切智。於時龍樹。辭窮情屈。心自念言。世界法中。津途無量。佛經雖妙。句義未盡。我今宜可更敷演之。開悟後學。饒益眾生。作是念已。便欲為之立師教誡。更造衣服。令附佛法。而少不同。欲除眾情。示不受學。選擇良日。便欲成
【現代漢語翻譯】 現代漢語譯本 梵志種（婆羅門種姓）出身於一個非常富有和尊貴的家庭。他出生的時候，在一棵樹下，因為龍的緣故而悟道，因此被稱為龍樹（Nāgārjuna）。他從小就非常聰明，才華學識超越世人。當他還是個嬰兒的時候，還在襁褓之中，就聽婆羅門誦讀四部《吠陀》，那些經典非常深奧廣博，有四萬頌，每頌都包含三十二個字，他都能立刻理解，明白其中的含義。成年後，他的名聲傳遍各國。無論是天文地理、星象占卜，還是其他的道術，他都精通掌握。他與三個朋友結交，一起研究學問，辨別是非。他們一起進入山中，來到一座佛塔，捨棄慾望和愛戀，出家修行。在九十天內，他誦讀了閻浮提（Jambudvipa，我們所居住的世界）所有的經論，全部通達。之後，他想要尋找其他的經典，但沒有地方可以找到。於是他前往雪山，遇到一位比丘，這位比丘將摩訶衍（Mahāyāna，大乘佛教）傳授給他。他喜愛讀誦，恭敬供養，雖然通達了真實的義理，但還沒有獲得道的證悟。他辯才無礙，善於言辭，外道和其他學派的修行者、沙門義士，都被他折服。人們請他作為師範，於是他自認為是一切智人。心中生起驕慢，非常傲慢自大，想要從瞿曇（Gautama，釋迦牟尼佛）的門下進入。這時，門神告訴龍樹說：『你現在的智慧，就像蚊子和虻蟲一樣渺小，與如來相比，根本無法用言語來形容，就像螢火蟲的光芒，想要與太陽和月亮爭輝一樣。用須彌山（Sumeru，佛教宇宙觀中的聖山）來比作葶藶子一樣。我看你，並不是一切智人，怎麼能從這個門進入呢？』聽到這些話后，龍樹感到非常慚愧。當時，有一位弟子對龍樹說：『老師您一直自認為是一切智人，現在卻受到屈辱，成為佛陀的弟子。作為弟子，應該向老師請教，如果請教不足，就不是一切智人。』這時，龍樹無話可說，感到非常沮喪。他心裡想：『世界上的法門，道路無數，佛經雖然精妙，但句義還沒有完全闡述。我現在應該更加詳細地闡述它，開悟後來的學習者，饒益眾生。』有了這個想法后，他就想要創立自己的師教誡，重新制作衣服，使其與佛法相似，但又略有不同，想要消除眾人的疑惑，表示自己不受佛法的約束。他選擇了一個吉日，就要開始行動
【English Translation】 English version Nāgārjuna, born into a very wealthy and noble family of the Brahmin caste (Brahmin), was born under a tree. He attained enlightenment due to a dragon, hence the name Nāgārjuna. From a young age, he was exceptionally intelligent, surpassing others in talent and learning. As an infant in swaddling clothes, he heard Brahmins reciting the four Vedas. These scriptures were profound and extensive, containing forty thousand verses, each with thirty-two syllables, all of which he immediately understood, grasping their meaning. Upon reaching adulthood, his fame spread throughout various countries. He mastered astronomy, geography, astrology, divination, and other Taoist arts. He befriended three individuals, studying and discerning right from wrong together. They entered the mountains and arrived at a Buddhist pagoda, abandoning desires and attachments to become monks. Within ninety days, he recited all the sutras and treatises in Jambudvipa (the world we inhabit), mastering them all. Afterward, he sought other scriptures but found none. He then journeyed to the Himalayas, where he encountered a Bhikkhu who imparted the Mahāyāna (Great Vehicle Buddhism) to him. He loved to recite and revered it, although he understood the true meaning, he had not yet attained enlightenment. He possessed boundless eloquence and was skilled in speech, subduing heretics, practitioners of other schools, and righteous Shramanas. People requested him to be their teacher, and he considered himself an omniscient being. Arrogance arose in his heart, and he became exceedingly proud, desiring to enter the gate of Gautama (Shakyamuni Buddha). At that moment, the gatekeeper deity told Nāgārjuna, 'Your wisdom is as insignificant as mosquitoes and gadflies. Compared to the Tathagata, it cannot be described in words, like the light of fireflies trying to compete with the sun and moon. Comparing Mount Sumeru (the sacred mountain in Buddhist cosmology) to a mustard seed. I see that you are not omniscient; how can you enter through this gate?' Upon hearing these words, Nāgārjuna felt deeply ashamed. At that time, a disciple said to Nāgārjuna, 'Teacher, you have always considered yourself omniscient, but now you are humiliated and become a disciple of the Buddha. As a disciple, one should consult the teacher, and if the consultation is insufficient, one is not omniscient.' At this point, Nāgārjuna was speechless and felt very frustrated. He thought to himself, 'In the world, there are countless paths and methods. Although the Buddhist scriptures are exquisite, their meaning has not been fully elaborated. I should now elaborate on them in more detail, enlighten future learners, and benefit sentient beings.' With this thought, he wanted to establish his own teachings and precepts, redesigning clothing to resemble Buddhist attire but with slight differences, intending to dispel people's doubts and indicate that he was not bound by Buddhist teachings. He chose an auspicious day and was about to begin his actions.
之。獨處靜室水精房中(下明入龍宮之緣)。大龍菩薩。愍其若此。即以神力。接入大海。至其宮殿。開七寶函。以諸方等。深奧經典。無量妙法。授與龍樹。九十日中。通解甚多。其心深入。體得實利。龍知心念。而問之言。汝今看經。為遍未耶。龍樹答言。汝經無量。不可得盡。我所讀者。足滿十倍。過閻浮提。龍王語言(明天宮龍宮等處無不秘藏法寶)。忉利天上。釋提桓因。所有經典。過於此宮。百千萬倍。諸處比此。不可稱數。爾時龍樹。既得此經。豁然通達。善解一相。深入無生。法忍具足。龍知悟道。還送出宮。
四明龍樹誦出
敬法秘藏。不能廣被。必須誦出。普利群機。纂靈記引真諦三藏。西域記說。龍樹別傳。亦說入龍宮見經之緣。廣如別記。然龍樹按七卷棱伽經。如來記云。大慧汝應知。善逝涅槃后。未來世當有。持於我法者。南天竺國中。大名德比丘。厥號為龍樹。能破有無宗。世間中顯我。無上大乘法。得初歡喜地。往生安樂國。唐三藏西域記。亦說其行跡。
賢首華嚴傳云。依智度論。諸大乘經。多是文殊師利之所結集。此經則是文殊師利所集。佛初去世。賢聖隨隱。異道競興。乏大乘器。攝此經在海龍王宮。六百餘年。未能傳於世。龍樹菩薩入龍宮。因見此經淵府
【現代漢語翻譯】 現代漢語譯本：之後，龍樹獨自一人在安靜的水晶房中（下面說明了進入龍宮的因緣）。大龍菩薩憐憫他如此，就用神通力將他接入大海，到達龍宮。打開七寶函，將諸方等深奧經典、無量妙法授予龍樹。九十天中，龍樹通解甚多，其心深入，體會到真實的利益。龍知道龍樹的心念，就問他說：『你現在看經，看遍了嗎？』龍樹回答說：『你的經典無量無邊，不可能窮盡。我所讀的，足夠超過閻浮提（Jambudvipa，指我們所居住的這個世界）十倍。』龍王說（明天宮、龍宮等處沒有不秘藏法寶的）：『忉利天（Trayastrimsa，佛教欲界六天之一）上，釋提桓因（Śakro devānām indra，帝釋天）所有的經典，超過此宮百千萬倍。其他地方比這裡，不可稱數。』當時龍樹，既得到這些經典，豁然通達，善於理解一相，深入無生，法忍具足。龍知道他已經悟道，就送他出宮。
四明龍樹誦出
敬法秘藏，不能廣泛傳播，必須誦出，普遍利益眾生。纂靈記引用真諦（Paramārtha，南朝時期著名佛教學者）的說法，《西域記》也說，龍樹別傳也說了入龍宮見經的因緣，詳細情況見別記。然而龍樹按七卷《楞伽經》（Laṅkāvatāra Sūtra）說，如來（Tathāgata，佛的稱號之一）記中說：『大慧（Mahāmati，人名），你應該知道，善逝（Sugata，佛的稱號之一）涅槃（Nirvana，佛教術語，指解脫）后，未來世當有，持於我法者。南天竺國中，大名德比丘，名字叫做龍樹，能破有無宗，世間中顯我無上大乘法，得初歡喜地，往生安樂國。』唐三藏《西域記》，也說了他的行跡。
賢首華嚴傳中說，依據《智度論》（Mahāprajñāpāramitāśāstra），諸大乘經，多是文殊師利（Mañjuśrī，佛教四大菩薩之一）所結集。此經則是文殊師利所集。佛初去世，賢聖隨之隱沒，異端邪說競相興起，缺乏大乘根器的人，所以將此經收藏在海龍王宮六百餘年，未能傳於世。龍樹菩薩入龍宮，因此見到了這部經典寶藏。
【English Translation】 English version: After that, he stayed alone in a quiet crystal chamber (explaining the cause of entering the Dragon Palace below). The Great Dragon Bodhisattva, pitying him in this state, used his supernatural power to bring him into the great ocean, to his palace. He opened the seven-jeweled casket and bestowed upon Nāgārjuna (龍樹) the profound scriptures of the various Vaipulya (方等) teachings and countless wonderful Dharmas. Within ninety days, Nāgārjuna understood a great deal, his mind deeply immersed, realizing true benefits. The Dragon knew Nāgārjuna's thoughts and asked him, 'Now that you are reading the scriptures, have you read them all?' Nāgārjuna replied, 'Your scriptures are boundless and endless, impossible to exhaust. What I have read is enough to exceed Jambudvipa (閻浮提, the world we live in) tenfold.' The Dragon King said (revealing that heavenly palaces, dragon palaces, and other places all secretly store Dharma treasures): 'In the Trayastrimsa (忉利天, one of the six heavens of desire in Buddhism) heaven, the scriptures possessed by Śakro devānām indra (釋提桓因, Indra) exceed this palace by a hundred thousand times. Other places compared to this are countless.' At that time, Nāgārjuna, having obtained these scriptures, became thoroughly enlightened, skilled in understanding the One Mark, deeply immersed in Non-Origination, and fully endowed with Dharma-kshanti (法忍, acceptance of the Dharma). The Dragon, knowing that he had attained enlightenment, sent him out of the palace.
Siming Nāgārjuna recited it.
Reverently guarding the Dharma treasury, unable to spread it widely, it must be recited to universally benefit sentient beings. The Zuan Ling Ji (纂靈記) quotes Paramārtha (真諦, a famous Buddhist scholar of the Southern Dynasties), and the Xiyu Ji (西域記) also says, as does the Separate Biography of Nāgārjuna, about the cause of entering the Dragon Palace to see the scriptures, as detailed in the separate record. However, Nāgārjuna, according to the seven-fascicle Laṅkāvatāra Sūtra (楞伽經), the Tathāgata (如來, one of the titles of the Buddha) predicted: 'Mahāmati (大慧, a name), you should know that after the Sugata (善逝, one of the titles of the Buddha) enters Nirvana (涅槃, Buddhist term for liberation), in the future there will be those who uphold my Dharma. In South India, a greatly virtuous Bhikshu (比丘, Buddhist monk) named Nāgārjuna will be able to destroy the doctrines of existence and non-existence, revealing my supreme Mahayana Dharma in the world, attaining the first Joyful Ground and being reborn in the Land of Bliss.' The Tang Dynasty Tripitaka Master's Xiyu Ji also speaks of his deeds.
The Biography of the Worthy Head of the Avatamsaka (華嚴) School says that, according to the Mahāprajñāpāramitāśāstra (智度論), most of the Mahayana scriptures were compiled by Mañjuśrī (文殊師利, one of the four great Bodhisattvas). This scripture was compiled by Mañjuśrī. When the Buddha first passed away, the sages followed and disappeared, and heretical doctrines arose in competition, lacking those with the capacity for Mahayana. Therefore, this scripture was stored in the Dragon King's palace for over six hundred years, unable to be transmitted to the world. Bodhisattva Nāgārjuna entered the Dragon Palace and thus saw this treasure trove of scriptures.
。誦之在心。遂出傳授。因茲流佈。
疏序演義鈔云。是以菩薩搜秘于龍宮。大賢闡揚于東夏。明弘闡源繇。謂龍樹菩薩五百年外。方入龍宮。搜求得斯玄奧之典。事如別傳。及纂靈記。言大賢闡揚于東夏者。正取覺賢。兼余大德。謂智嚴。法業。日照。實叉等。闡揚斯典。言于東夏者。謂蔥嶺之東。地方數千里。謂之神州大夏。而上云是以者。繇上深妙。故搜之闡之。龍樹入于龍宮。廣見無數。遍誦此經者。以玄妙故。故智論名為大不思議經。而諸大德。皆見此經一文一句。竭海墨而莫盡。一偈一光。破地獄之劇苦。是以諸師。盡命弘傳耳。
五明流傳西域
經雖誦出。猶在西干。五天竺等。遮拘盤國。按隋開皇三寶錄。其于闐東南二千餘里。有遮拘盤國。彼國君王。歷業相傳。敬重大乘。諸國名僧。入其境者。並皆試練。若小乘學者。即遣而不留。摩訶衍人。請留供養。王宮內。有華嚴摩訶般若大集等經。並十偈萬。王躬受持。親執戶鑰。香花供養。種種莊嚴。懸諸幡彩。閑以時果。誘諸王子。使人禮拜。令其迴向。又此國東南。可二十里。有山甚險。其內建華嚴。大集方等。寶積棱伽。方廣。舍利弗陀羅尼。花聚陀羅尼。都薩羅藏摩訶般若大云等經。凡一十二部。皆十萬偈。國法相承。傳寶
【現代漢語翻譯】 現代漢語譯本：將經文在心中誦讀，於是將其傳授出去，因此得以流傳。
《疏序演義鈔》中說：因此菩薩在龍宮中搜尋秘典，大賢在東夏弘揚佛法。明確弘揚源頭，指的是龍樹菩薩五百年後，才進入龍宮，搜求得到這部玄奧的經典，事情就像其他傳記和《纂靈記》所記載的那樣。說到大賢在東夏弘揚佛法，主要指覺賢，也包括其他大德，如智嚴、法業、日照、實叉等，他們弘揚這部經典。說到在東夏，指的是蔥嶺以東，地方數千里，被稱為神州大夏。上面說『因此』，是因為經文深奧微妙，所以才要搜尋和弘揚。龍樹進入龍宮，廣泛閱覽無數經典，遍誦這部經的人，是因為它玄妙。所以《智論》稱其為大不思議經。而各位大德，都認為這部經的一文一句，即使竭盡大海之墨也無法寫盡，一偈一光，能破除地獄的巨大痛苦。因此各位法師，都竭盡全力弘揚傳佈。
五明流傳西域
經文雖然誦出，仍然在西干（西域的別稱）。五天竺（古印度五個地區的總稱）等地，遮拘盤國（古代西域國家名）。根據《隋開皇三寶錄》記載，于闐（今新疆和田）東南二千餘里，有個遮拘盤國。這個國家的君王，世代相傳，敬重信奉大乘佛教。各國的著名僧人，進入這個國家，都要經過考驗。如果是小乘學者，就遣送離開不予留用。如果是大乘學者，就請留下來供養。王宮內，有《華嚴經》、《摩訶般若經》、《大集經》等經典，共十萬偈。國王親自受持，親自掌管門戶的鑰匙，用香花供養，用各種物品莊嚴，懸掛各種幡彩，用時令水果，引導各位王子，讓人禮拜，讓他們迴向。又在這個國家東南方，大約二十里，有座山非常險峻。山中藏有《華嚴經》、《大集經》、《方等經》、《寶積經》、《楞伽經》、《方廣經》、《舍利弗陀羅尼經》、《花聚陀羅尼經》、《都薩羅藏》、《摩訶般若經》、《大云經》等經典，共一十二部，都是十萬偈。國家的法律世代相傳，將這些經典視為珍寶。
【English Translation】 English version: Reciting it in the heart, they then transmitted it, and thus it spread.
The 'Commentary on the Preface and Meaning' states: 'Therefore, Bodhisattvas searched for secrets in the Dragon Palace, and great sages propagated it in the Eastern Xia (ancient China). Clearly promoting the source, it refers to Nāgārjuna Bodhisattva entering the Dragon Palace five hundred years later to search for and obtain this profound and mysterious scripture, as recorded in other biographies and the 'Zuan Ling Ji'. Speaking of great sages propagating it in the Eastern Xia, it mainly refers to Juexian, as well as other virtuous ones such as Zhiyan, Faye, Rizhao, and Shicha, who propagated this scripture. Speaking of in the Eastern Xia, it refers to the area east of the Pamir Mountains, a region of several thousand miles, called the Divine Land of Great Xia. The reason for saying 'therefore' above is that because the scripture is profound and subtle, it must be searched for and propagated. Nāgārjuna entered the Dragon Palace, widely viewed countless scriptures, and those who recited this scripture extensively did so because of its profound mystery. Therefore, the 'Mahāprajñāpāramitāśāstra' calls it the Great Inconceivable Scripture. And all the great virtues believe that even a single phrase or sentence of this scripture cannot be exhausted even if all the ink in the sea were used, and a single verse or ray of light can break the great suffering of hell. Therefore, all the teachers have devoted their lives to propagating it.'
The Five Vidyās (Five Fields of Knowledge) Spread to the Western Regions
Although the scripture was recited, it remained in the Western Qian (another name for the Western Regions). In places like the Five Indies (a general term for the five regions of ancient India), there was the kingdom of Chakupan (an ancient kingdom in the Western Regions). According to the 'Sui Kaihuang Three Treasures Record', about two thousand miles southeast of Khotan (present-day Hotan, Xinjiang), there is the kingdom of Chakupan. The kings of this country, generation after generation, have respected and believed in Mahāyāna Buddhism. Famous monks from various countries, upon entering this country, would be tested. If they were followers of Hīnayāna, they would be sent away and not retained. If they were followers of Mahāyāna, they would be invited to stay and be offered support. Within the royal palace, there were scriptures such as the 'Avataṃsaka Sūtra' (Flower Garland Sutra), the 'Mahāprajñāpāramitā Sūtra', and the 'Mahāsaṃnipāta Sūtra', totaling ten thousand verses. The king personally upheld them, personally held the keys to the doors, made offerings of incense and flowers, adorned them with various items, hung various banners, and used seasonal fruits to guide the princes, having people bow and dedicate the merit. Furthermore, about twenty miles southeast of this country, there is a very steep mountain. Within the mountain are stored scriptures such as the 'Avataṃsaka Sūtra', the 'Mahāsaṃnipāta Sūtra', the 'Vaipulya Sūtra', the 'Ratnakūṭa Sūtra', the 'Laṅkāvatāra Sūtra', the 'Vaipulya Sūtra', the 'Śāriputra Dhāraṇī Sūtra', the 'Flower Cluster Dhāraṇī Sūtra', the 'Tusarokosa', the 'Mahāprajñāpāramitā Sūtra', and the 'Mahāmegha Sūtra', totaling twelve sections, all of which are ten thousand verses. The laws of the country have been passed down through generations, regarding these scriptures as treasures.
守護。
六明法領請歸
經傳西域。未至此方。法領捐軀。請歸唐土。東晉有沙門支法領。志樂大乘。捐軀求法。裹糧抗䇿。至拘盤國竭誠請禱。遂得華嚴前分三萬六千偈。赍來至此。即東晉朝所譯是也。然而龍樹具本。以從上升(天竺流佈)。法領半珠。遂行東土。聖凡證異。華梵音隔。修途阻絕。妙旨淪湑。落簡遺編。僅傳兼半。又按今于闐所進蓋逾四萬偈。其晉經第一會所說華藏世界。文多闕略。取悟無繇。至八十卷。燦然可見。雖十萬之未全。已四萬之多具。即上略本經也。
七明覺賢初譯
大法請歸。華梵音隔。必須翻譯。方可誦持。傳譯感通云。晉義熙十四年。北天竺三藏佛度䟦陀羅。此云覺賢。于揚州謝司空寺。翻梵本三萬六千頌。成晉經六十卷(三十四品八會)。沙門法業筆受。慧嚴慧觀潤色。謝司空寺者。即今潤州興嚴寺是。由興華嚴故。
佛度跋陀羅。此云覺賢。按纂靈記。本姓釋氏。迦維羅衛國人。甘露飯王之苗裔。賢三歲而孤。八歲喪母。為外氏所鞠。從祖鳩摩利。聞其聰敏。乃度為沙彌。同學一月誦習。賢乃一日當之。及受具戒。博覽群經。多所綜達。少以禪律馳名。嘗與同學僧伽達多。游處積年。知其已證不還果。嘗愿遊方以弘至化。會秦沙門智嚴。至
【現代漢語翻譯】 現代漢語譯本 守護。
六、明法領請經歸國
這部經是從西域傳出的，當時還沒有傳到中國。支法領法師不惜生命，懇請將此經帶回唐朝。東晉時期有位沙門（佛教出家人）名叫支法領，他立志學習大乘佛法，不惜犧牲生命去尋求佛法。他帶著乾糧，拄著枴杖，到達拘盤國，竭誠祈禱，最終得到了《華嚴經》的前一部分，共三萬六千偈（佛教詩歌）。他將經書帶回中國，就是東晉時期翻譯的版本。然而，《華嚴經》的完整版本在龍樹菩薩那裡，從印度流傳開來。支法領帶回的只是半顆明珠，卻在東土廣為流傳。聖人和凡人的證悟不同，梵文和漢語的語音隔閡，修行的道路阻礙重重，精妙的旨意被淹沒，留下的簡牘和遺漏的篇章，僅僅流傳了一半。而且，現在於闐國進獻的《華嚴經》超過了四萬偈。其中，東晉譯本的第一會所說的華藏世界，文字多有缺失和省略，難以領悟。到了八十卷本的《華嚴經》，內容就清晰可見了。雖然還沒有完全包含十萬偈，但已經具備了四萬多偈，這就是上面所說的略本《華嚴經》。
七、明覺賢初次翻譯
偉大的佛法被迎請回國，但梵文和漢語的語音隔閡，必須經過翻譯，才能誦讀和受持。據《傳譯感通》記載，東晉義熙十四年，北天竺的三藏法師佛度跋陀羅（Buddhabhadra），翻譯成漢語是覺賢，在揚州的謝司空寺，將梵文原本的三萬六千頌翻譯成晉經六十卷（三十四品八會）。沙門法業負責筆錄，慧嚴和慧觀負責潤色。謝司空寺，就是現在的潤州興嚴寺。因為弘揚《華嚴經》的緣故，所以叫做興嚴寺。
佛度跋陀羅（Buddhabhadra），翻譯成漢語是覺賢。根據《纂靈記》記載，他本姓釋，是迦維羅衛國人，甘露飯王的後代。覺賢三歲時成了孤兒，八歲時失去了母親，由外婆家撫養長大。他的祖父鳩摩利聽說他聰明敏捷，就讓他出家做了沙彌（小和尚）。他和同學們一起學習一個月的內容，覺賢一天就能學會。等到他受了具足戒（正式成為僧侶），廣泛閱讀各種經書，對很多內容都融會貫通。他年輕時就以禪定和戒律聞名。他曾經和同學僧伽達多（Sanghadatta）一起遊歷多年，知道他已經證得了不還果（Anagamin）。他曾經發愿四處遊歷，弘揚佛法。恰逢秦地的沙門智嚴（Jnana）來到印度。
【English Translation】 English version Protection.
- Explaining Fa Ling's Request to Return with the Sutra
The sutra was transmitted from the Western Regions but had not yet reached this land. Dharma Master Fa Ling sacrificed himself to request its return to the Tang Dynasty. During the Eastern Jin Dynasty, there was a Shramana (Buddhist monk) named Zhi Fa Ling, who aspired to study Mahayana Buddhism and was willing to give his life to seek the Dharma. Carrying provisions and leaning on his staff, he arrived at the Kingdom of Kucha and sincerely prayed. Eventually, he obtained the preliminary part of the Avatamsaka Sutra, consisting of thirty-six thousand gathas (Buddhist verses). He brought the sutra back to China, which is the version translated during the Eastern Jin Dynasty. However, the complete version of the Avatamsaka Sutra was with Nagarjuna (Longshu), spreading from India. What Fa Ling brought back was only half a pearl, yet it widely circulated in the Eastern Land. The enlightenment of saints and ordinary people differs, the phonetics of Sanskrit and Chinese are separated, the path of cultivation is obstructed, and the subtle meanings are submerged. The remaining bamboo slips and omitted chapters only transmitted half of the sutra. Moreover, the Avatamsaka Sutra presented by the Kingdom of Khotan now exceeds forty thousand gathas. Among them, the Huazang (Garland) World described in the first assembly of the Eastern Jin translation has many omissions and abbreviations, making it difficult to comprehend. By the eighty-fascicle version of the Avatamsaka Sutra, the content becomes clearly visible. Although it does not fully contain one hundred thousand gathas, it already possesses more than forty thousand, which is the abbreviated version of the sutra mentioned above.
- Explaining Jue Xian's First Translation
The great Dharma was invited back to the country, but the phonetics of Sanskrit and Chinese are separated, so it must be translated in order to be recited and upheld. According to the Record of Transmission and Translation, in the fourteenth year of the Yixi era of the Eastern Jin Dynasty, the Tripitaka Master Buddhabhadra (Buddhabhadra) from North India, whose Chinese translation is Jue Xian, translated the Sanskrit original of thirty-six thousand shlokas into the Jin Sutra of sixty fascicles (thirty-four chapters in eight assemblies) at the Xie Sikong Temple in Yangzhou. Shramana Fa Ye was responsible for recording, and Hui Yan and Hui Guan were responsible for polishing. Xie Sikong Temple is now Xingyan Temple in Runzhou. It is called Xingyan Temple because of the promotion of the Avatamsaka Sutra.
Buddhabhadra (Buddhabhadra), whose Chinese translation is Jue Xian. According to the Zuan Ling Ji, his original surname was Shi, and he was a native of Kapilavastu, a descendant of King Ganlu Fan. Jue Xian became an orphan at the age of three and lost his mother at the age of eight, and was raised by his maternal family. His grandfather, Kumarali, heard that he was intelligent and quick-witted, so he ordained him as a Shramanera (novice monk). He and his classmates studied together for a month, and Jue Xian could learn it in one day. When he received the full precepts (became a fully ordained monk), he widely read various sutras and thoroughly understood many contents. He was famous for his meditation and precepts at a young age. He once traveled with his classmate Sanghadatta (Sanghadatta) for many years and knew that he had attained the Anagamin (non-returner) fruit. He once vowed to travel around to promote the Dharma. It happened that Shramana Jnana (Jnana) from the Qin region came to India.
罽賓國。問彼國僧。誰可流化東土。咸云賢可。賢本受禪業于佛大仙。佛大仙時亦在罽賓國。知嚴求人東化。亦謂嚴曰。可以振維僧徒。宣授正法。即賢其人也。嚴即披誠至請。賢遂默而許焉。於是辭師東邁。涉路三載。寒暑備受。艱危罄盡。或層巖四合。鳥道躋云。或連冰千里。風行雪臥。每清暉啟曙。即潛伏幽林。皓月良宵。乃奔波永路。飛梯架迥。捫索憑虛。危懼日尋。資糧時絕。至於交趾。漸達夷途。附舶海行。備經危險。方達青州東萊郡。聞羅什在長安。欣然而詣。后游東晉。至安帝義熙十四年。吳郡內史孟顗。右衛將軍褚叔度。請譯此經。別造凈室。其年三月十日起首。賢乃手執梵文。共沙門法業慧嚴等。百有餘人。于道場寺翻譯。指文會理。通言適妙。故道場寺。猶有華嚴堂焉。永嘉六年卒。時春秋七十有一。手屈三指。明得阿那含果。余廣如傳。業公未詳氏族。風格秀整。學無常師。遍閱群教。每以為未能探微照極。常怏然不足。后遇覺賢。請譯華嚴。籌咨義理。數歲之後。廓然有所通悟。顧其友人曰。聖教司南。於是乎在。遂敷弘幽旨。郁為宗首。著旨歸兩卷。流行於世。今不見本者。以希聲初啟。未遑曲盡。時月淹久。故多廢替。慧嚴慧觀。即什公八俊之二。筆格高簡。經論深博。備于僧史。謝
【現代漢語翻譯】 現代漢語譯本 罽賓國（Kashmir）。有人問那裡的僧人，誰可以去東土弘揚佛法。大家都說覺賢（Buddhabhadra）可以。覺賢原本跟隨佛大仙（Buddhamahanama）學習禪定。佛大仙那時也在罽賓國，知道鳩摩羅什（Kumarajiva）在尋找可以去東方弘法的人，也對鳩摩羅什說，覺賢可以整頓僧團，宣講正法，他就是合適的人選。鳩摩羅什於是誠懇地邀請覺賢。覺賢默默地答應了。於是他告別師父，向東出發，一路上經歷了三年，飽受寒暑之苦，歷盡艱險。有時身處四面環繞的懸崖峭壁，只能沿著像鳥道一樣的小路攀登；有時在千里冰封的地面上行走，頂著風雪露宿。每天清晨天剛亮，就躲藏在幽深的樹林里；在明亮的月夜，則不停地趕路。他架設飛梯，攀登高處，摸索著前進，每天都感到危險和恐懼，經常斷絕了資糧。到達交趾（Giao Chỉ）后，漸漸進入平坦的道路。他搭乘海船，經歷了各種危險，最終到達青州東萊郡。聽說鳩摩羅什在長安，就高興地前去拜訪。後來他遊歷到東晉。到安帝義熙十四年，吳郡內史孟顗（Mèng Yǐ）、右衛將軍褚叔度（Chǔ Shūdù）請求他翻譯這部經書，特意建造了乾淨的房間。那年三月十日開始翻譯。覺賢手持梵文原本，與沙門法業（Fǎyè）、慧嚴（Huìyán）等一百多人，在道場寺（Dàochǎng Sì）進行翻譯。他們根據文字來理解義理，用流暢而恰當的語言表達出來。所以道場寺至今還有華嚴堂（Huáyán Táng）。永嘉六年（312 AD）覺賢去世，享年七十一歲。他臨終時手指彎曲成三指，表明自己證得了阿那含果（Anāgāmin）。其他更詳細的事蹟記載在傳記中。法業的氏族不詳，他的風格秀美端莊，學習沒有固定的老師，廣泛閱讀各種佛教經典。他常常認為自己未能深入探究精微之處，因此常常感到不滿足。後來他遇到覺賢，請求翻譯《華嚴經》，一起商討義理。幾年之後，他豁然開悟，對他的朋友說，聖教的指南就在這裡了。於是他弘揚深奧的旨意，成為宗派的首領。他撰寫了《旨歸》（Zhǐ Guī）兩卷，在世間流傳。現在看不到原本，是因為剛開始弘揚，未能完全表達，時間久遠，所以大多廢棄了。慧嚴和慧觀（Huìguān）是鳩摩羅什的八俊中的兩位，他們的文筆簡潔高妙，對經論的理解深刻而廣博，這些都記載在僧史中。謝
【English Translation】 English version In the country of Kashmir (Kashmir), someone asked the monks there who could go to the Eastern Land to propagate the Dharma. Everyone said that Buddhabhadra (覺賢) was suitable. Buddhabhadra originally studied meditation with Buddhamahanama (佛大仙). Buddhamahanama was also in Kashmir at that time and knew that Kumarajiva (鳩摩羅什) was looking for someone to go east to propagate the Dharma. He also told Kumarajiva that Buddhabhadra could rectify the Sangha and expound the true Dharma, and that he was the right person. Kumarajiva then sincerely invited Buddhabhadra. Buddhabhadra silently agreed. So he bid farewell to his teacher and set out eastward, enduring three years of hardship, suffering from cold and heat, and exhausting all dangers. Sometimes he was in the midst of cliffs surrounded on all sides, and could only climb along paths like bird trails; sometimes he walked on thousands of miles of frozen ground, sleeping in the wind and snow. Every day at dawn, he would hide in the deep forests; on bright moonlit nights, he would travel non-stop. He erected flying ladders to climb high places, groping forward, feeling danger and fear every day, and often running out of supplies. After arriving at Giao Chỉ (交趾), he gradually entered flat roads. He boarded a sea vessel and experienced all kinds of dangers, finally arriving at Donglai County in Qingzhou. Hearing that Kumarajiva was in Chang'an, he happily went to visit him. Later, he traveled to the Eastern Jin Dynasty. In the fourteenth year of the Yixi era of Emperor An, Meng Yi (孟顗), the Internal History of Wu County, and Chu Shudu (褚叔度), the General of the Right Guard, requested him to translate this scripture and specially built clean rooms. The translation began on the tenth day of the third month of that year. Buddhabhadra held the original Sanskrit text and, together with the Shramana Fanye (法業), Huiyan (慧嚴), and more than one hundred others, translated it at Daochang Temple (道場寺). They understood the meaning based on the text and expressed it in fluent and appropriate language. Therefore, Daochang Temple still has the Huayan Hall (華嚴堂) today. In the sixth year of Yongjia (312 AD), Buddhabhadra passed away at the age of seventy-one. At the time of his death, his fingers were bent into three, indicating that he had attained the Anāgāmin (阿那含) fruit. Other more detailed events are recorded in the biography. Fanye's clan is unknown, his style was beautiful and dignified, and he did not have a fixed teacher for his studies, but widely read various Buddhist scriptures. He often felt that he had not been able to deeply explore the subtle points, so he often felt dissatisfied. Later, he met Buddhabhadra and requested to translate the Avatamsaka Sutra (華嚴經), discussing the meaning together. After a few years, he suddenly realized something and said to his friend, 'The guide to the holy teachings is here.' So he propagated the profound meaning and became the leader of the sect. He wrote two volumes of 'Zhǐ Guī' (旨歸), which circulated in the world. The original cannot be seen now because it was just beginning to be promoted and could not be fully expressed, and over time, most of it was abandoned. Huiyan and Huiguan (慧觀) were two of Kumarajiva's eight outstanding disciples. Their writing style was concise and excellent, and their understanding of the scriptures and treatises was profound and extensive. These are recorded in the history of the Sangha. Xie
司空寺者。即道場寺。從檀越呼之。嚴觀並此寺僧。言今潤州者。晉時稱南揚州。其境則闊。今分出為潤州耳。
八明喜學重翻
經雖翻譯。猶未大全。增益九千。燦然完備。唐證聖元年。于闐三藏實叉難陀。此云喜學。于東都佛授記寺。再譯舊文。兼補諸闕。計益九千頌。通舊總四萬五千頌。合成唐本八十卷(三十九品。九會)。大德義凈三藏。弘景禪師。圓測法師。神英法師。法寶法師。賢首法師等同譯。復禮法師綴文。
則天經序云。緬維奧義。譯在晉朝。時逾六代。年將四百。然圓一部之典。才獲三萬余言。惟啟半珠。未窺全寶。朕聞其梵本。先在於闐國中。遣使奉迎。近方至此。既睹百千之妙頌。乃披十萬之正文。
九明正彰感應
翻譯既成。貴須流佈。特彰感應。勸誦書持。傳通感應云。自晉譯微言。則雙童現瑞。唐翻至教。則甘露呈祥。冥衛昭然。親紆御筆。論成西域。則地震光流。志徹清涼。則感通玄悟。其書寫則經輝五色。楮香四達。冬葵發艷。瑞鳥銜花。讀誦則渺然履空。煥若臨鏡。每含舍利。適會神僧。涌地現金色之身。昇天止修羅之陣。觀行則無生入證。偈贊排空。海神聽而時雨滂沱。天童迎而大水瀰漫。講說則華梵通韻。人天共遵。洪水斷流。神光入宇。
【現代漢語翻譯】 現代漢語譯本 司空寺，就是道場寺。因檀越（施主）的稱呼而得名。嚴觀和此寺的僧人說，現在的潤州，在晉朝時稱為南揚州。它的轄境很廣闊，現在從中分出來成為潤州。
八、闡明喜學重譯
經文雖然已經翻譯，但還不完全。增補了九千頌，使之燦然完備。唐證聖元年，于闐（古代西域國名，位於今新疆一帶）的三藏（精通佛經者）實叉難陀（此云喜學），在東都（洛陽）佛授記寺，再次翻譯舊的經文，並補全各種缺失。總共增加了九千頌，連同舊的共四萬五千頌，合成為唐本八十卷（三十九品，九會）。大德義凈三藏、弘景禪師、圓測法師、神英法師、法寶法師、賢首法師等共同翻譯，復禮法師負責綴輯文字。
則天（武則天）經序中說：『追溯深奧的佛法，翻譯始於晉朝。時間已經過了六代，將近四百年。然而，圓滿一部的經典，才得到三萬多字。只是開啟了半顆寶珠，未能窺見全部的寶藏。朕聽說它的梵文字，先前在於闐國中。派遣使者恭敬地迎接，最近才到達這裡。既然看到了百千的妙頌，於是披閱了十萬的正文。』
九、闡明正彰感應
翻譯完成之後，最重要的是流通傳播。特別彰顯感應，勸人誦讀書寫和受持。傳通感應中說：『自從晉朝翻譯了精微的佛法，就有雙童顯現瑞相。唐朝翻譯了至高的教義，就有甘露呈現吉祥。冥冥之中有護衛，彰顯無疑，親自用御筆書寫。在西域完成論著，就有地震和光芒流動。心志通徹清涼山，就能感應到玄妙的領悟。』書寫經文，則經書閃耀五彩光芒，紙張散發四處香氣，冬天葵菜開出艷麗的花朵，吉祥的鳥兒銜來鮮花。讀誦經文，則感覺輕飄飄地行走在空中，明亮得如同照鏡子。常常包含舍利（佛教聖物），恰好遇到神異的僧人。從地裡涌現出金色的身軀，升到天上阻止修羅（惡神）的陣勢。觀想修行，則進入無生之證悟，讚頌的偈語響徹天空。海神聽了，就及時降下滂沱大雨；天童迎接，則洪水瀰漫。講說經文，則華梵（漢梵）的音韻相通，人天共同遵從。洪水因此斷流，神光進入房屋。
【English Translation】 English version Sikong Temple is Daocheng Temple. It gets its name from the appellation of the danyue (benefactor). Yan Guan and the monks of this temple say that present-day Runzhou was called Nanyangzhou during the Jin Dynasty. Its territory was vast, and now it has been separated out to become Runzhou.
- Clarifying Xixue's Re-translation
Although the scriptures have been translated, they are not yet complete. Nine thousand gathas (verses) have been added to make them brilliantly complete. In the first year of the Zheng Sheng era of the Tang Dynasty, the Tripitaka (master of three baskets of Buddhist scriptures) Shicha Nanda (meaning 'Joy of Learning' in Chinese) from Khotan (an ancient kingdom in present-day Xinjiang), re-translated the old texts at the Buddha-Bestowed Prophecy Temple in the Eastern Capital (Luoyang), and supplemented various omissions. A total of nine thousand gathas were added, making a total of forty-five thousand gathas including the old ones, forming the eighty-volume Tang version (thirty-nine chapters, nine assemblies). The great virtuous Tripitaka Yijing, Chan Master Hongjing, Dharma Master Yuance, Dharma Master Shenying, Dharma Master Fabao, Dharma Master Xianshou, and others jointly translated, and Dharma Master Fuli was responsible for compiling the text.
The preface to the scriptures by Empress Ze Tian (Wu Zetian) says: 'Tracing back to the profound meaning, the translation began in the Jin Dynasty. Six generations have passed, nearly four hundred years. However, only over thirty thousand words have been obtained from the complete set of scriptures. Only half a pearl has been opened, and the entire treasure has not been seen. I heard that its Sanskrit version was previously in the Kingdom of Khotan. Envoys were sent to respectfully welcome it, and it has recently arrived here. Now that I have seen hundreds of thousands of wonderful gathas, I have perused one hundred thousand correct texts.'
- Clarifying the Manifestation of Response
After the translation is completed, the most important thing is to circulate and spread it. Especially highlight the response, and encourage people to recite, write, and uphold it. The transmission of response says: 'Since the Jin Dynasty translated the subtle Dharma, twin children appeared with auspicious signs. When the Tang Dynasty translated the supreme teachings, nectar appeared with auspiciousness. There is protection in the unseen, clearly manifested, and personally written with the imperial brush. When the treatise was completed in the Western Regions, there was an earthquake and the flow of light. When the mind penetrates Mount Qingliang (Mount Wutai), one can sense the profound understanding.' Writing the scriptures, the scriptures shine with five colors, and the paper emits fragrance in all directions, winter sunflowers bloom with beautiful flowers, and auspicious birds carry flowers. Reciting the scriptures, one feels as if walking lightly in the air, as bright as looking in a mirror. Often containing sarira (Buddhist relics), one happens to encounter miraculous monks. Golden bodies emerge from the ground, and ascend to the sky to stop the array of asuras (evil spirits). Contemplating and practicing, one enters the realization of non-birth, and the verses of praise resound in the sky. When the sea god hears it, he sends down torrential rain in time; when the heavenly children welcome it, the flood spreads. Preaching the scriptures, the sounds of Chinese and Sanskrit are connected, and humans and gods jointly follow them. The flood therefore stops flowing, and divine light enters the house.
良以一文之妙。攝義無遺。故一偈之功。能破地獄。盥掌之水。尚拯生靈。故讀誦思修。功齊種智。宿生何幸。感遇斯文。其事蹟昭彰。備于傳記。
(上標列感應。下別釋感應)。
雙童現瑞
晉佛度跋陀羅。初于道場寺譯經。堂前池內。每二青衣童子。從池中出。捧以香花。舉眾皆見。又以此經久在龍宮。龍王慶此傳通。故令龍子給侍。亦有善神護諸左右。
甘露呈祥
唐實叉難陀。于證聖元年三月十四日辛酉初譯。至聖歷二年十月八日譯新經訖。預于庚申之夕。天后夢遍天之內。皆降甘露。后一日壬戌。復降甘雨。新經初譯之後。佛授記寺。諸大德。請賢首講。敕令十月十五日開講。至十二月十二日晚上。講至華藏世界海震動之文。其講堂內及寺院中。忽然震動。於時道俗數千共觀。嘆未曾有。三藏法師實叉難陀。及當寺大德明詮律師。德感法師。述茲靈應。具以奏聞。都維那慧表署狀為首。以聖歷三年臘月十九日。則天大聖皇后。親運御筆批云。省狀具云。昨因敷演微言。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。用符九會之文。豈朕庸虛。敢當六種之應。披覽來狀。欣暢盈懷。宜付所司。頒示天下。
地震光流
西域記云
【現代漢語翻譯】 現代漢語譯本：因為一篇文章的精妙，能夠完整地包含所有的意義，所以誦讀一個偈頌的功德，能夠破除地獄的苦難。即使是洗手的水，尚且能夠拯救生靈，因此讀誦、思維、修習佛經，其功德等同於獲得一切智慧（種智）。前世是多麼幸運，才能感遇到這樣的經文！這些事蹟非常明顯，都記載在傳記中。
（上面標明了感應的事蹟，下面分別解釋這些感應）。
雙童現瑞
晉代的佛度跋陀羅（Buddhabhadra，意為覺賢），最初在道場寺翻譯佛經時，寺廟堂前的池塘里，經常有兩位穿著青衣的童子從池中出來，捧著香花。所有在場的人都看到了。又因為這部經長期儲存在龍宮中，龍王慶賀此經得以流傳，所以命令龍子來侍奉。也有善神在左右護衛。
甘露呈祥
唐代的實叉難陀（Śikṣānanda，意為學喜）在證聖元年三月十四日辛酉開始翻譯此經，到聖歷二年十月八日翻譯完成新的經文。在庚申日的晚上，天后夢見整個天空都降下了甘露。后一天壬戌日，又降下了甘雨。新經初譯之後，佛授記寺的各位大德，請賢首法師講解此經，皇帝下令在十月十五日開始講解。到十二月十二日晚上，講到華藏世界海震動的經文時，講堂內和寺院中忽然發生了震動。當時有數千道俗共同觀看，嘆爲前所未有。三藏法師實叉難陀，以及當寺的大德明詮律師、德感法師，記錄了這些靈異的感應，並詳細地奏報朝廷。都維那慧表署名上奏，在聖歷三年臘月十九日，則天大聖皇后親自用御筆批示說：『奏狀詳細地說明，昨天因為敷演精微的言辭，弘揚深奧的秘密，初次翻譯之日，夢見甘露來呈現祥瑞；開始講解之時，感應到大地震動而顯示奇異。這乃是如來降臨的跡象，用來符合九會之文。難道是朕的庸碌，敢當六種震動的感應？披閱奏狀，欣喜充滿胸懷。應該交給有關部門，頒佈昭示天下。』
地震光流
《西域記》中記載
【English Translation】 English version: Because the subtlety of a single text can completely encompass all meanings, the merit of reciting a single verse can break through the suffering of hell. Even water used for washing hands can still save sentient beings. Therefore, reading, contemplating, and practicing the scriptures have merit equal to attaining complete wisdom (Sarvajña). How fortunate to have encountered such a text in a past life! These events are clearly evident and recorded in biographies.
(The above lists the events of response, and the following explains the responses separately).
Twin Children Manifesting Auspiciousness
During the Jin Dynasty, Buddhabhadra (Buddhabhadra, meaning Worthy of Awakening), initially translated scriptures at Daochang Temple. In front of the hall, within the pond, two boys dressed in blue would emerge from the pond, holding fragrant flowers. Everyone present witnessed this. Furthermore, because this scripture had been kept in the Dragon Palace for a long time, the Dragon King celebrated its transmission, so he ordered the dragon sons to attend. There were also benevolent deities protecting on all sides.
Sweet Dew Presenting Auspiciousness
During the Tang Dynasty, Śikṣānanda (Śikṣānanda, meaning Joy of Learning) began translating this scripture on the Xin-You day, the fourteenth day of the third month of the first year of the Zheng Sheng era, and completed the translation of the new scripture on the eighth day of the tenth month of the second year of the Sheng Li era. On the evening of the Geng-Shen day, the Empress dreamt that sweet dew was falling throughout the entire sky. On the following Ren-Xu day, there was also a rainfall of sweet rain. After the initial translation of the new scripture, the great monks of Foshouji Temple invited Master Xianshou to lecture on it, and the Emperor ordered the lecture to begin on the fifteenth day of the tenth month. On the evening of the twelfth day of the twelfth month, when lecturing on the passage about the shaking of the ocean of the Hua-zang world, the lecture hall and the temple suddenly shook. At that time, thousands of monks, nuns, and laypeople witnessed it together, marveling at what had never been seen before. The Tripitaka Master Śikṣānanda, as well as the virtuous lawyer Mingquan and Dharma Master Degan of the temple, recorded these miraculous responses and reported them in detail to the court. The Duweina Huibiao signed the memorial, and on the nineteenth day of the twelfth month of the third year of the Sheng Li era, the Great Sage Empress Zetian personally wrote in her own hand: 'The memorial details that yesterday, because of expounding subtle words and propagating profound secrets, on the day of the initial translation, I dreamt of sweet dew presenting auspiciousness; at the time of the lecture, I sensed the earth shaking and displaying strangeness. This is a sign of the Tathagata descending, to accord with the text of the Nine Assemblies. How could my mediocrity dare to receive the response of the Six Kinds of Shaking? Reading the memorial, joy fills my heart. It should be handed over to the relevant departments and promulgated to the world.'
Earthquake and Light Flow
The Records of the Western Regions states
。世親菩薩。是無著之昆弟也。性負聰敏。良緣未具。遂以小乘為業。三端妙聳。峻若霜峰。四辨橫分。利如星劍。無著知小乘權教。接引下機。慰疲俗而置化城。誘窮子而持糞器。遂設方便。託病在床。令喚世親。示將去世。世親聞已。不日至焉。無著見之。廣說病源。因開大教云。及吾未死之間。讀吾所習經典。世親即讀華嚴。乃見毗盧法界。普賢行海。如日光而總照。若帝網之相含。因生信悟。嘆曰。可取利劍。斷吾舌根。用明己贊小乘之失。兄止之曰。如人因地而倒。亦因地而起。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。國主自謁曰。得阿羅漢等果耶。答曰。未得。既未得聖果。何以地動。答曰。貧道小年不信大乘。今者良為造大乘論而得地動。故云地震流光(第二離垢地章見后)。
感通玄悟
北齊太和年中。第三王子。于清涼山。求文殊師利菩薩。焚身供養。有隨侍閹官劉謙之。自嘆刑餘。又睹王子焚軀之事。乃奏乞入山修道。既諧所欲。遂赍此經一部。晝夜精勤。禮懺讀誦。心祈妙德。以希冥祐。絕粒飲水。垂三七日。形氣雖微。而丹懇彌著。忽感髭鬚盡生。復丈夫相。神彩通悟。洞曉幽旨。覃思精修。爰造斯經之論。始終綸
【現代漢語翻譯】 現代漢語譯本：世親菩薩（Vasubandhu，一位著名的佛教論師），是無著（Asanga，瑜伽行派創始人之一）的兄弟。他天性聰慧，但因緣尚不具足，於是以修習小乘佛法為業。他的理論精妙深邃，像霜峰一樣高聳；他的辯才橫溢，像星劍一樣銳利。無著知道小乘是權宜之教，用來接引根基較淺的眾生，像用化城來安慰疲憊的旅人，用糞器來引導貧窮的兒子。於是他設了一個方便之計，假裝生病臥床，讓人去叫世親來，並暗示自己將要去世。世親聽聞后，沒過幾天就趕來了。無著見到他，詳細地說了自己的『病源』，並藉此開啟了大乘佛法，說：『在我還沒死之前，你讀讀我所學習的經典吧。』世親於是讀誦《華嚴經》，從而見到了毗盧遮那佛（Vairocana，報身佛）的法界，普賢菩薩（Samantabhadra，象徵菩薩的行愿）的行愿之海，就像日光一樣總括照耀，又像帝釋天的因陀羅網一樣相互含攝。因此生起了信心和領悟，感嘆道：『真應該拿來利劍，斬斷我的舌根，用來表明我過去讚揚小乘的過失。』無著勸阻他說：『就像人因為地而倒下，也因為地而站起來一樣。過去你用舌頭誹謗大乘，現在可以用舌頭來讚揚大乘。』於是世親進入山中，廣泛閱讀大乘經典，撰寫了《十地論》。《十地論》完成之日，大地普遍震動，光明洞徹。國王親自來拜謁，問道：『您是證得了阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）之類的果位了嗎？』世親回答說：『還沒有證得。』國王問：『既然還沒有證得聖果，為什麼會發生地動呢？』世親回答說：『貧道年輕時不相信大乘佛法，現在因為撰寫大乘論典而導致了地動。』所以說地震流光（出自《十地經論》第二離垢地章節）。 感通玄悟 北齊太和年間，第三王子在清涼山祈求文殊師利菩薩（Manjusri，象徵智慧的菩薩），焚燒自身供養。有一位隨侍的閹官劉謙之，感嘆自己身受宮刑，又親眼目睹王子焚身之事，於是上奏請求入山修道。得到允許后，他攜帶一部《妙法蓮華經》，日夜精勤地禮拜懺悔、讀誦經典，心中祈求文殊菩薩的加持，希望得到冥冥中的保佑。他斷絕飲食，只飲水，持續了三七二十一天。雖然形體氣力衰微，但他的虔誠更加顯著。忽然感到鬍鬚全部長了出來，恢復了男子的相貌，精神煥發，通達領悟，洞曉幽深的旨意。深入思考，精勤修習，於是撰寫了這部經的論著，始終條理清晰。
【English Translation】 English version: Vasubandhu (a renowned Buddhist philosopher), was the brother of Asanga (one of the founders of the Yogacara school). He was naturally intelligent, but his conditions were not yet complete, so he practiced Hinayana Buddhism. His theories were exquisite and profound, towering like frosty peaks; his eloquence was overflowing, sharp as a star sword. Asanga knew that Hinayana was an expedient teaching, used to guide beings with shallower roots, like using a phantom city to comfort weary travelers, and using a dung-sweeper to guide poor sons. So he devised a convenient plan, pretending to be sick in bed, and had someone call Vasubandhu, implying that he was about to pass away. Upon hearing this, Vasubandhu arrived in a few days. Asanga, seeing him, explained his 'illness' in detail, and used this as an opportunity to introduce Mahayana Buddhism, saying, 'Before I die, read the scriptures I have been studying.' Vasubandhu then recited the Avatamsaka Sutra (Flower Garland Sutra), and thus saw the Dharmadhatu (realm of reality) of Vairocana (the embodiment of the Dharmakaya), and the ocean of vows and practices of Samantabhadra (the bodhisattva symbolizing practice and vows), just like the sunlight that illuminates everything, and like the net of Indra that contains each other. Therefore, he developed faith and understanding, and exclaimed, 'I should take a sharp sword and cut off my tongue, to show my past mistakes in praising Hinayana.' Asanga dissuaded him, saying, 'Just as a person falls because of the ground, so also does he rise because of the ground. In the past, you slandered Mahayana with your tongue, now you can use your tongue to praise Mahayana.' So Vasubandhu entered the mountains, extensively read Mahayana scriptures, and wrote the Treatise on the Ten Stages (Dashabhumika Sutra). On the day the Treatise on the Ten Stages was completed, the earth shook universally, and the light shone through. The king personally came to pay homage and asked, 'Have you attained the fruit of an Arhat (one who has extinguished all afflictions and entered Nirvana)?' Vasubandhu replied, 'I have not yet attained it.' The king asked, 'Since you have not yet attained the holy fruit, why did the earth shake?' Vasubandhu replied, 'This poor monk did not believe in Mahayana Buddhism when he was young, but now the earth shook because I wrote the Mahayana treatise.' Therefore, it is said that the earthquake flowed with light (from the second chapter of the Dashabhumika Sutra). Profound Enlightenment Through Response During the Taihe period of the Northern Qi Dynasty, the third prince sought Manjusri Bodhisattva (the bodhisattva symbolizing wisdom) on Mount Qingliang, burning his body as an offering. A eunuch attendant, Liu Qianzhi, lamented his castration and witnessed the prince's self-immolation, so he requested permission to enter the mountain to cultivate the Way. After obtaining permission, he carried a copy of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), diligently prostrating, repenting, and reciting the scriptures day and night, praying in his heart for the blessings of Manjusri Bodhisattva, hoping to receive hidden protection. He abstained from food and only drank water, lasting for three weeks. Although his physical strength was weak, his sincerity became more evident. Suddenly, he felt that his beard had grown back completely, restoring his male appearance, his spirit was refreshed, and he understood the profound meaning. He thought deeply and practiced diligently, and thus wrote a commentary on this sutra, with clear and consistent reasoning from beginning to end.
綜。凡六百卷。遂以奏聞。高祖敬信。有倍常日。華嚴一教。於斯轉盛。
又後魏沙門靈辨。太原晉陽人。宿植勝善。常讀大乘。及見華嚴。偏加鉆仰。乃頂戴此經。入清涼山寺。求文殊師利潛護。凡歷一歲。足破血流。肉盡骨穿。忽聞空中謂之曰。汝止之。但思惟此經。於是披卷。豁然大悟。后熙平元年。歲次大梁正月內。于清涼寺。敬造華嚴論演義釋文。窮微洞奧。至二年初。徙居懸甕山嵩巖寺。造論一百卷。余具如傳。若準論序。但云在懸甕感通。今據傳文故。亦清涼感通玄悟也。
經輝五色
後魏安豐郡王延明。中山王元熙。並以宗室英露。博通歸一。處心無上。稽首圓宗。以香和墨。寫華嚴經一百部。金字華嚴經一部。皆五香為藏。七寶為函。靜夜良辰。清齋行道。即放神光五色。照耀堂宇。眾所咸睹。因而發心。不可勝紀。
楮香四達
僧德圓。不知氏族。天水人也。常以華嚴為業。讀誦受持。妙統宗極。遂修一凈園。植諸谷楮。並種以香草。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。后別立凈室(剝楮取皮。浸以沉水。護凈造紙)。書寫此經。才書數行。每字光發。照明院宇。又神人執戟。現形警衛。又有青衣梵童。無何而至。手執
【現代漢語翻譯】 綜。總計六百卷。於是上奏給高祖。高祖非常敬重和信奉，超過往常。華嚴宗的教義，因此更加興盛。
另外，後魏的沙門（Shamen，出家修道的人）靈辨（Lingbian），是太原晉陽人。他宿世種下殊勝的善根，經常讀誦大乘經典。等到見到《華嚴經》，就更加鉆研仰慕。於是他頭頂著這部經，進入清涼山寺，祈求文殊師利（Wenshushili，智慧的象徵）的暗中護佑。經歷了一年，腳破裂出血，肉爛盡，骨頭都露了出來。忽然聽到空中對他說：『你停止吧，只要思維這部經。』於是他打開經卷，豁然大悟。後來在熙平元年，歲次大梁正月，在清涼寺，恭敬地造《華嚴論演義釋文》，窮究精微，洞徹奧妙。到第二年初，遷移到懸甕山嵩巖寺，造論一百卷。其餘的詳細情況記載在傳記中。如果按照論的序言，只說在懸甕山感應通達。現在根據傳記的文字，所以也說是清涼山感應通達玄妙的領悟。
經書輝耀五色光芒
後魏的安豐郡王延明（Yanming），中山王元熙（Yuanxi），都因為是宗室的英才，博學通達歸於一理。他們心懷無上之境，稽首于圓滿的宗義。用香和墨，書寫《華嚴經》一百部，金字《華嚴經》一部，都用五種香料做成經匣，用七寶做成經函。在靜夜良辰，清凈齋戒，修行佛道的時候，就放出五色的神光，照耀堂宇，眾人都親眼所見。因此而發心的人，數不勝數。
楮樹的香氣遠播
僧人德圓（Deyuan），不知道他的氏族，是天水人。他經常以《華嚴經》為事業，讀誦受持，精妙地統攝宗義的極境。於是他修造一個清凈的園子，種植各種穀皮楮樹，並且種植香草，雜以鮮花。每次進入園子，必定加以洗滌，身穿乾淨的衣服，用香水澆灌。楮樹生長了三年，香氣遠播。後來另外建立清凈的房間（剝楮樹皮，浸泡在沉香水中，精心製造紙張），書寫這部經。才書寫幾行，每個字都發出光芒，照明院宇。又有神人拿著戟，顯現身形警戒護衛。又有青衣梵童，不知從何而來，手持
【English Translation】 In total, it comprises six hundred volumes. Consequently, it was presented to Emperor Gaozu. The Emperor deeply respected and believed in it, more so than usual. The Huayan (Flower Garland) teachings flourished even more as a result.
Furthermore, the Shamen (monk) Lingbian of the Later Wei Dynasty, a native of Jinyang in Taiyuan, possessed superior innate goodness. He frequently read the Mahayana (Great Vehicle) scriptures. Upon encountering the Avatamsaka Sutra (Huayan Jing, Flower Garland Sutra), he devoted himself to its study and veneration. He carried the sutra on his head and entered Qingliang Mountain Temple, seeking the hidden protection of Manjushri (Wenshushili, embodiment of wisdom). After a year, his feet were broken and bleeding, his flesh was gone, and his bones were exposed. Suddenly, he heard a voice in the air saying, 'Stop! Just contemplate this sutra.' Thereupon, he opened the scripture and attained sudden enlightenment. Later, in the first year of the Xiping era, in the first month of the year corresponding to Dalian, at Qingliang Temple, he respectfully created the 'Commentary and Exegesis on the Avatamsaka Sutra,' exhaustively exploring its subtleties and penetrating its mysteries. In the beginning of the second year, he moved to Songyan Temple on Xuangweng Mountain and composed one hundred volumes of commentary. The remaining details are recorded in the biography. According to the preface of the commentary, it only mentions a spiritual connection at Xuangweng Mountain. However, based on the text of the biography, it is also said that he attained profound understanding through spiritual connection at Qingliang Mountain.
The Sutra Radiating Five Colors
Yanming (Yanming), the Prince of Anfeng Commandery of the Later Wei Dynasty, and Yuanxi (Yuanxi), the Prince of Zhongshan, both being brilliant members of the imperial clan, were learned and unified in their understanding. They held the supreme in their hearts and bowed to the perfect teachings. Using fragrant ink, they transcribed one hundred copies of the Avatamsaka Sutra and one copy of the Avatamsaka Sutra in gold lettering. All were stored in cases made of five fragrances and boxes made of seven treasures. During quiet nights and auspicious times, while observing purity and practicing the Way, they emitted divine light of five colors, illuminating the halls. All who were present witnessed this. Consequently, countless people had their minds awakened.
The Fragrance of the Paper Spreading Far
The monk Deyuan (Deyuan), whose clan is unknown, was a native of Tianshui. He constantly devoted himself to the Avatamsaka Sutra, reciting and upholding it, skillfully mastering the ultimate principles of the teachings. He then cultivated a pure garden, planting various paper mulberry trees and fragrant herbs, interspersed with fresh flowers. Each time he entered the garden, he would wash himself, wear clean clothes, and water the trees with fragrant water. After three years of growth, the fragrance of the paper mulberry trees spread far and wide. Later, he established a separate pure room (peeling the bark of the paper mulberry trees, soaking it in agarwood water, and carefully making paper) to write this sutra. As he wrote only a few lines, each character emitted light, illuminating the courtyard. Furthermore, divine beings holding halberds appeared to guard and protect him. Also, boys in blue robes, of unknown origin, arrived, holding
天華。亦申供養。余如傳說。
冬葵發艷
唐鄧元爽。華陰人。證聖年中。爽有親故暴死。經七日卻蘇。說冥中欲追爽。爽懼。彼令寫華嚴經。寫竟。爽母墳側先種蜀葵。至冬已瘁。一朝花發。燦然榮茂。鄉閭異之。乃為奏聞。則天皇后。為立孝門。
瑞鳥銜花
僧法誠。姓樊氏。雍州萬年縣人也。幼年出家。以誦華嚴為業。因遇慧超禪師。隱居藍谷。後於南嶺造華嚴堂。澡潔中外。莊嚴既畢。乃圖畫七處九會之像。及屈弘文館書生張靜。敬寫華嚴經。誠亦親執香爐。專精供養。後感瑞鳥。形色非常。銜花入室。旋繞供養。再三往復。經成之後。精心轉誦者。多蒙感祐。
讀誦履空
隨禪定道場僧慧悟。京兆人。常與一僧道祥。同在終南棲隱。慧悟受持華嚴。道祥受持涅槃。木食巖棲。各專其業。忽有一人。無因而至。拜跪問訊既訖。云請一師就宅赴齋。二人相推。彼曰。請讀華嚴法師。悟因隨往。乃是山神。請千羅漢。皆推悟于上座。食訖皆飛空而去。神呼一童令侍。乃入師口中。因便得通。還歸取經。辭其友僧。渺然履空而去。廣如傳說。
會玄記云。神呼一童令侍。童便即依命謂悟曰。請師開口。既視口中。乃雲師大有病。童遂取手爪上垢投悟口內。須臾復云。更
【現代漢語翻譯】 現代漢語譯本：天華（天上的花）。也申供養（也再次供養）。其餘的如同傳說中記載的那樣。
冬葵發艷（冬葵花開）：
唐朝的鄧元爽，是華陰人。證聖年間，鄧元爽有個親戚突然暴死，過了七天卻又甦醒過來。他說在陰間要追捕鄧元爽。鄧元爽很害怕，陰間的人就讓他抄寫《華嚴經》。抄寫完畢后，鄧元爽母親墳墓旁邊先前種植的蜀葵，到了冬天已經枯萎了，突然有一天花開了，非常鮮艷茂盛。鄉里的人都覺得很奇異，於是上奏朝廷。則天皇后為他建立了孝門。
瑞鳥銜花（吉祥的鳥銜著花）：
僧人法誠，姓樊，是雍州萬年縣人。從小出家，以誦讀《華嚴經》為事業。後來遇到慧超禪師，隱居在藍谷。之後在南嶺建造華嚴堂，內外都打掃乾淨。莊嚴完畢后，就繪製七處九會的畫像，並請弘文館的書生張靜恭敬地抄寫《華嚴經》。法誠也親自拿著香爐，專心致志地供養。後來感應到吉祥的鳥，形狀顏色非常奇特，銜著花飛入室內，盤旋著供養，再三往復。經書抄寫完成後，精心轉誦的人，大多蒙受感應和保佑。
讀誦履空（讀誦經文，在空中行走）：
隨禪定道場的僧人慧悟，是京兆人。經常與僧人道祥一起在終南山隱居。慧悟受持《華嚴經》，道祥受持《涅槃經》。吃樹上的果實，住在巖石下，各自專心於自己的事業。忽然有個人，不知道從哪裡來，拜跪問訊完畢后，說：『請一位法師到我家去應齋。』兩人互相推讓，那人說：『請讀《華嚴經》的法師。』慧悟於是跟隨他前往。原來是山神，請了一千羅漢，都推舉慧悟坐在上座。吃完飯後，都飛到空中離開了。山神叫一個童子侍奉慧悟，童子進入慧悟的口中，慧悟因此就通達了。回來取經，告別了他的朋友僧人道祥，就渺然地在空中行走離開了。詳細的情況如同傳說中記載的那樣。
《會玄記》中記載：山神叫一個童子侍奉慧悟，童子就遵照命令對慧悟說：『請法師張開嘴。』看了慧悟的嘴后，就說：『法師您病得很重。』童子於是取下手上的污垢，投到慧悟的口中，一會兒又說：『更……』
【English Translation】 English version: Tianhua (heavenly flowers). Also, Shen offered (also offered again). The rest is as recorded in the legends.
Dong Kui Fa Yan (Winter Sunflower Blossoms):
During the Tang Dynasty, Deng Yuanshuang was from Huayin. During the Zheng Sheng era, Deng Yuanshuang had a relative who suddenly died violently, but after seven days, he woke up again. He said that in the underworld, they wanted to arrest Deng Yuanshuang. Deng Yuanshuang was very afraid, so the people in the underworld asked him to transcribe the 'Avatamsaka Sutra'. After the transcription was completed, the sunflowers previously planted next to Deng Yuanshuang's mother's grave, which had withered in winter, suddenly bloomed one day, very brightly and luxuriantly. The people in the village felt it was very strange, so they reported it to the court. Empress Zetian established a filial piety gate for him.
Rui Niao Xian Hua (Auspicious Bird Holding Flowers):
The monk Facheng, whose surname was Fan, was from Wannian County, Yongzhou. He became a monk at a young age and made reciting the 'Avatamsaka Sutra' his career. Later, he met Zen Master Huichao and lived in seclusion in Langu. Later, he built the Avatamsaka Hall in Nanling, cleaning it inside and out. After the decoration was completed, he painted images of the Seven Locations and Nine Assemblies, and invited Zhang Jing, a scholar from the Hongwen Pavilion, to respectfully transcribe the 'Avatamsaka Sutra'. Facheng also personally held the incense burner and devoted himself to offering. Later, he sensed an auspicious bird, whose shape and color were very peculiar, holding flowers and flying into the room, circling and offering, repeatedly. After the sutra was completed, those who carefully recited it mostly received blessings and protection.
Du Song Lu Kong (Reading and Reciting, Walking in the Air):
The monk Huiwu from the Suichanding Dojo was from Jingzhao. He often lived in seclusion in Zhongnan Mountain with the monk Daoxiang. Huiwu upheld the 'Avatamsaka Sutra', and Daoxiang upheld the 'Nirvana Sutra'. They ate fruits from trees and lived under rocks, each focusing on their own work. Suddenly, a person came from nowhere, bowed and greeted them, and said: 'Please invite a Dharma master to my house for a vegetarian meal.' The two declined each other, and the person said: 'Please invite the Dharma master who reads the 'Avatamsaka Sutra'.' Huiwu then followed him. It turned out to be the mountain god, who invited a thousand Arhats, all of whom recommended Huiwu to sit in the upper seat. After the meal, they all flew into the air and left. The mountain god called a boy to serve Huiwu, and the boy entered Huiwu's mouth, so Huiwu became enlightened. He returned to get the sutra, bid farewell to his friend monk Daoxiang, and then left, walking in the air. The details are as recorded in the legends.
The 'Huixuan Ji' records: The mountain god called a boy to serve Huiwu, and the boy obeyed the order and said to Huiwu: 'Please open your mouth, Dharma master.' After looking at Huiwu's mouth, he said: 'Dharma master, you are very ill.' The boy then took the dirt from his fingernails and threw it into Huiwu's mouth, and after a while, he said again: 'More...'
開口。見已言曰。師病略盡。即躍身飛入口中。童果是藥精。悟遂獲神通。
煥若臨鏡
僧辨才。不知何許人。幼事裕法師。以華嚴為業。久而不悟。乃護凈造香函盛經。頂戴行道。凡經三載。遂夢普賢指授玄義。因忽成誦。煥如臨鏡。
每含舍利
唐永徽年中。樊玄智。安定人。弱歲修道。于京城南坊州山中。投杜順和尚。順令誦華嚴為業。勸依此經修普賢行。每誦經。口中頻獲舍利。前後數百粒。
英公感應傳云。居士有時夜誦。口放光明。照及四十餘里。光色如金。遠近驚異。或有人往尋到山。唯見居士誦經口中光明。時年九十有二。無疾而終。茶毗之時。牙齒變為舍利。獲百餘粒。悉放光明。數日不歇。於時僧俗收之。豎塔供養。
適會神僧
唐苑律師。京兆延興寺僧。以貞觀年初。途經㶚橋。舍于逆旅。日既將夕。因而寓宿。俄有異僧。儀服粗敝。同至主人別房而止。遂命醇醪良肉。快意飲啖。律師持潔。勃然穢之。其僧食已。乃漱以灰水。閉戶而誦華嚴。俄終一軸。苑乃束身抱愧。側聽玄音。未至五更。便終六帙(即六十卷晉經全部)。苑深自悔責。悲泣交懷。入房禮懺。因而分袂。不告名字。莫知所之。
感應傳云。神僧初夜索水漱口。端身趺坐。
【現代漢語翻譯】 現代漢語譯本 開口，看見后說：『老師的病快好了。』隨即跳起身飛入口中。童子原來是藥精，悟遂因此獲得神通。
煥若臨鏡
僧人辨才，不知道是哪裡人。年幼時侍奉裕法師，以研習《華嚴經》（Avatamsaka Sutra）為事業，很久卻不能領悟。於是護持清凈，製造香函盛放經書，頂戴著行走。總共經過三年，便夢見普賢（Samantabhadra）菩薩指點傳授玄妙的義理，因此忽然能夠背誦，明亮得如同照鏡子一般。
每含舍利
唐朝永徽年間，樊玄智，安定人。年少時修習佛道，在京城南坊州山中，投靠杜順和尚。杜順和尚讓他以誦讀《華嚴經》（Avatamsaka Sutra）為事業，勸他依照此經修習普賢行（Samantabhadra practices）。每次誦經，口中頻繁獲得舍利（śarīra），前後有數百粒。
《英公感應傳》中說，居士有時夜晚誦經，口中放出光明，照亮四十多里，光色如同黃金。遠近的人都感到驚訝奇異。有人前往山中尋找，只見居士誦經時口中放出光明。當時他九十二歲，無疾而終。火化時，牙齒變為舍利（śarīra），獲得一百多粒，都放出光明，持續數日不停止。當時僧人和俗人收集起來，建立塔來供養。
適會神僧
唐朝苑律師，京兆延興寺的僧人。在貞觀初年，路過㶚橋，寄宿在旅店。天色將晚，因此在那裡住宿。不久來了一位奇異的僧人，衣著粗陋破舊，一同來到店主的其他房間住下。於是命令準備醇厚的酒和美味的肉，痛快地飲用吃喝。律師持守戒律，對此感到厭惡。那位僧人吃完后，用灰水漱口，關上門誦讀《華嚴經》（Avatamsaka Sutra）。不久就誦完了一軸（即六十卷晉譯本的全部）。苑律師於是約束自己，感到慚愧，側耳傾聽玄妙的聲音。不到五更天，便誦完了六帙（即六十卷晉譯本的全部）。苑律師深深地感到後悔自責，悲傷哭泣交織在心中。進入房間禮拜懺悔，因此分別離去，沒有告知姓名，不知道去了哪裡。
《感應傳》中說，神僧初夜索要水來漱口，端正身體跏趺而坐。
【English Translation】 English version He opened his mouth, saw him, and said, 'Teacher's illness is almost gone.' Then he leaped up and flew into his mouth. The boy was originally a medicine spirit, and Wu then obtained supernatural powers.
Reflecting in a Mirror
The monk Biancai, it is not known where he was from. He served Dharma Master Yu when he was young, taking the Avatamsaka Sutra (Huayan Jing) as his practice. For a long time, he did not understand it. So he protected purity, made a fragrant box to hold the sutra, and wore it on his head while walking. After three years, he dreamed of Samantabhadra (Puxian) Bodhisattva instructing him in the profound meaning, and he suddenly became able to recite it, as clear as looking in a mirror.
Always Containing Śarīra
During the Yonghui era of the Tang Dynasty, Fan Xuanzhi, a native of Anding, cultivated the Dao in his youth. In the mountains of Nanzhou, south of the capital, he joined the monk Du Shun. Du Shun ordered him to recite the Avatamsaka Sutra (Huayan Jing) as his practice, and advised him to cultivate the practices of Samantabhadra (Puxian) according to this sutra. Every time he recited the sutra, he frequently obtained śarīra (relics) from his mouth, totaling hundreds of grains.
The 'Record of Responses of Lord Ying' says that the layman sometimes recited the sutra at night, and light emanated from his mouth, illuminating more than forty li, the color of the light being like gold. People far and near were amazed and astonished. Some people went to the mountain to find him and only saw the layman reciting the sutra with light emanating from his mouth. At that time, he was ninety-two years old and died without illness. During cremation, his teeth turned into śarīra (relics), obtaining more than a hundred grains, all emitting light, which did not stop for several days. At that time, monks and laypeople collected them and erected a pagoda to make offerings.
Meeting a Divine Monk
The Vinaya Master Yuan of the Tang Dynasty, a monk of Yanxing Temple in Jingzhao, in the early years of Zhenguan, passed by the 㶚 Bridge and lodged in an inn. As it was getting late, he stayed there. Soon, a strange monk came, his clothes rough and worn, and stayed in another room of the innkeeper's. He ordered rich wine and delicious meat, drinking and eating to his heart's content. The Vinaya Master held to his precepts and was disgusted by this. After the monk finished eating, he rinsed his mouth with ash water, closed the door, and recited the Avatamsaka Sutra (Huayan Jing). Soon he finished one scroll (i.e., the entire sixty-scroll Jin translation). Vinaya Master Yuan then restrained himself, feeling ashamed, and listened attentively to the profound sound. Before the fifth watch, he finished six chapters (i.e., the entire sixty-scroll Jin translation). Vinaya Master Yuan deeply regretted and blamed himself, and sorrow and weeping intertwined in his heart. He entered the room to prostrate and repent, and then they parted ways, without telling his name, and it is not known where he went.
The 'Record of Responses' says that the divine monk asked for water to rinse his mouth in the early night, straightened his body, and sat in the lotus position.
緩發梵音。誦大方廣佛華嚴經。初標品題。次誦如是我聞。一時佛在摩竭提國。其僧口角兩邊俱放光明。狀若金色。比至三更。四帙欲滿。口中光明轉更增熾。誦至五帙已上。其光漸收。卻入僧口。夜方五更。誦終六帙(一帙十卷。共六十卷)。僧乃卻臥錄感應時。適有狂妄者在傍問曰。某甲不斷酒肉。效彼神僧持誦華嚴可乎。答曰。汝一夜誦經。未至五更。能滿六帙乎。曰。不能。汝夜誦經。能放口光以代燈燭乎。曰。不能。汝若酒仙之食蝦。志公之啖鴿。復能吐活乎。曰。不能。汝皆不能。妄效神僧行事。欺誑聖賢。罪深滄海。豈能逃乎。狂者慚顏。悔謝而退。
涌地現身
唐崇福寺僧慧祐。戒行精苦。事儼和尚。專以華嚴為業。每清景良宵。焚香專誦如來出現品。后時忽見十餘菩薩。從地涌出。現金色身。皆放光明。坐蓮花座。合掌聽誦此品。經了便隱(如來出現品。如來心第十章見后)。
昇天止陣
于闐國沙彌。般若彌伽薄。甚有戒行。每誦華嚴為業。忽有人合掌竊謂曰。諸天令弟子奉請法師。請師閉目。遂至天上。天主跪而請曰。諸天今與修羅戰。屢被摧衄。今屈法師。誦華嚴經。望法力加護。彌伽如其所請。乘天寶輅。執天幢幡。心念華嚴。以諸天眾對彼勍敵。修羅見之。忽
【現代漢語翻譯】 現代漢語譯本： 一位僧人緩緩地發出梵音，誦讀《大方廣佛華嚴經》。開始時先標明品題，然後誦讀『如是我聞。一時佛在摩竭提國』。這位僧人口角兩邊都放出光明，形狀如同金色。到了三更時分，誦讀了四帙將要完畢，口中的光明更加熾盛。誦讀到五帙以上時，光明漸漸收斂，回到僧人的口中。到了五更時分，誦完了六帙（一帙十卷，共六十卷）。僧人於是躺下記錄感應事蹟。恰好有一個狂妄的人在旁邊問道：『某甲不斷酒肉，效仿那位神僧持誦《華嚴經》可以嗎？』僧人回答說：『你一夜誦經，不到五更，能誦完六帙嗎？』那人說：『不能。』僧人又問：『你夜裡誦經，能放出光芒代替燈燭嗎？』那人說：『不能。』僧人又問：『你如果像酒仙吃蝦，志公和尚吃鴿子一樣，又能吐出活物嗎？』那人說：『不能。』僧人說：『你都不能，還妄想效仿神僧的行事，欺騙聖賢，罪孽深重如滄海，怎麼能逃脫呢？』狂妄的人慚愧地低下了頭，懺悔謝罪後退走了。
涌地現身
唐朝崇福寺的僧人慧祐，戒律精嚴，苦行修持，侍奉儼和尚，專心以《華嚴經》為修行事業。每當清朗美好的夜晚，他都焚香專心誦讀《如來出現品》。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（《如來出現品》見《如來心》第十章）。
昇天止陣
于闐國的沙彌般若彌伽薄（Prajnamitra），非常有戒行。他經常誦讀《華嚴經》作為修行。忽然有人合掌偷偷地對他說：『諸天讓我來奉請法師，請您閉上眼睛。』於是他便到了天上。天主跪下請求說：『諸天現在與阿修羅（Asura）作戰，屢次被打敗。現在委屈法師，誦讀《華嚴經》，希望憑藉法力加持護佑。』彌伽（Mitra）按照天主的請求，乘坐天上的寶車，手持天上的幢幡，心中默唸《華嚴經》，率領諸天眾面對強大的敵人。阿修羅（Asura）見到這種情況，忽然
【English Translation】 English version: A monk slowly intoned the Sanskrit sounds, reciting the Great Expansive Buddha Flower Adornment Sutra (Mahāvaipulya Buddhāvataṃsaka Sūtra). He began by announcing the title of the chapter, then recited, 'Thus have I heard. At one time, the Buddha was in the Magadha country.' Light emanated from both sides of the monk's mouth, resembling gold. By the third watch of the night, as he was about to finish the fourth fascicle, the light from his mouth grew even more intense. When he recited beyond the fifth fascicle, the light gradually receded, returning into the monk's mouth. By the fifth watch of the night, he finished reciting the six fascicles (one fascicle contains ten chapters, totaling sixty chapters). The monk then lay down to record the miraculous events. Just then, a reckless person nearby asked, 'I, who do not abstain from wine and meat, can I imitate that divine monk in reciting the Flower Adornment Sutra?' The monk replied, 'Can you recite six fascicles in one night, before the fifth watch?' The person said, 'No, I cannot.' The monk then asked, 'Can you emit light from your mouth to replace lamps while reciting the sutra at night?' The person said, 'No, I cannot.' The monk further asked, 'If you are like the wine immortal eating shrimp, or the monk Zhigong devouring pigeons, can you also vomit living creatures?' The person said, 'No, I cannot.' The monk said, 'Since you cannot do any of these things, yet you presumptuously imitate the actions of a divine monk, deceiving sages and worthies, your sins are as deep as the ocean. How can you escape?' The reckless person lowered his head in shame, repented, apologized, and withdrew.
Emergence from the Earth
The monk Huiyou of Chongfu Temple in the Tang Dynasty was strict in observing precepts and diligently practiced asceticism. He served the Venerable Yan and devoted himself to the Flower Adornment Sutra. Every clear and beautiful night, he would burn incense and wholeheartedly recite the Appearance of the Tathagata Chapter. Later, he suddenly saw more than ten Bodhisattvas emerge from the earth, manifesting golden bodies, all emitting light, sitting on lotus thrones, and listening with palms joined to his recitation of this chapter. After the sutra recitation was completed, the Bodhisattvas disappeared (the Appearance of the Tathagata Chapter is found in Chapter Ten, The Mind of the Tathagata).
Ascending to Heaven to Stop the Battle
The Shramanera Prajnamitra (般若彌伽薄) of the Khotan (于闐) kingdom was very disciplined in observing precepts. He often recited the Flower Adornment Sutra as his practice. Suddenly, someone secretly said to him with palms joined, 'The devas (諸天) have ordered me to invite the Dharma Master. Please close your eyes.' Thereupon, he arrived in heaven. The lord of the devas knelt and requested, 'The devas are now at war with the asuras (修羅), and have been repeatedly defeated. Now, we trouble the Dharma Master to recite the Flower Adornment Sutra, hoping for the added protection of the Dharma power.' Mitra (彌伽) complied with the request of the lord of the devas, riding in a heavenly jeweled chariot, holding a heavenly banner, and silently reciting the Flower Adornment Sutra in his heart, leading the assembly of devas to face the powerful enemies. When the asuras (修羅) saw this situation, suddenly
然潰散。須臾送歸。身染天香。終身不滅。
無生入證(亦云偈贊排空)
解脫和尚。姓刑氏。代州五臺縣人。七歲出家。志業弘遠。初從介山抱腹巖慧超禪師處。詢求定舍。超有知人之鑑。識其才器。告眾曰。解脫調習融明。非爾輩所鄰。未幾而大啟悟。後於五臺西南佛光寺立精舍。讀華嚴。復依經作佛光觀。屢往中臺東南花園北古大孚寺。求文殊師利。親承言誨。云汝今何須親禮於我可自誨責。必當大悟。后因自求。乃悟無生。兼得法喜。遂慨茲獨善。思惟廣濟。祈誠大覺。請證此心。乃感諸佛現說偈曰。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。解脫更問空中。寂滅之法。若為可說得教人耶。諸佛即隱。但有聲告曰。方便智為燈。照見心境界。欲究真實法。一切無所見。又嘗本州都督。請傳香受戒。法化既畢。將事東歸。都督及眾。送至城東。日云暮矣。思欲焚香。乃聞城上空中聲曰。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。故云偈贊排空。余廣如傳。或即大聖化身。事難詳究。德廣化博。未之有也。
海神聽講
僧道英。姓陳氏。蒲州人。年十八。二親為之娶。五載同居。誓不相觸。后
【現代漢語翻譯】 現代漢語譯本 隨即潰散，須臾間送回原處，身上沾染了天香，終身不滅。
無生入證（也稱為偈贊排空）
解脫和尚，姓刑，是代州五臺縣人。七歲出家，志向弘大深遠。最初跟隨介山抱腹巖的慧超禪師，請求得到安身之處。慧超有識人之明，看出他的才華器量，告訴眾人說：『解脫調柔習順，融會貫通，不是你們這些人能比的。』不久他就大徹大悟。後來在五臺山西南的佛光寺建立精舍，讀誦《華嚴經》，又依據經文修習佛光觀。多次前往中臺東南花園北的古大孚寺，祈求文殊師利（Manjusri，智慧的象徵），親自得到文殊的教誨，文殊說：『你現在何必親自禮拜我呢？可以自我教誨責備，必定能夠大悟。』後來因為自己尋求，於是領悟了無生之理，兼得法喜。於是感慨獨自修善，思惟如何廣為濟度，虔誠祈求大覺者，請諸佛印證此心。於是感得諸佛現身說法，說偈語道：『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。』解脫又問空中：『寂滅之法，如果可以宣說，如何教導他人呢？』諸佛隨即隱去，只有聲音告誡說：『方便智為燈，照見心境界，欲究真實法，一切無所見。』又曾經本州都督，請他傳授香戒，法事完畢，將要向東返回。都督及眾人，送到城東。天色已晚，想要焚香，就聽到城上空中傳來聲音說：『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。』所以說偈贊排空。其餘的廣泛事蹟記載在傳記中。或許就是大聖（Mahasattva）的化身，事情難以詳細考究。他的德行廣大，教化深遠，無人能及。
海神聽講
僧人道英，姓陳，是蒲州人。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
【English Translation】 English version Then it collapsed and scattered. In a short while, it was sent back. His body was stained with heavenly fragrance, which would not disappear for the rest of his life.
Entering the Witness of No-Birth (also known as Gatha Praising Emptiness)
The monk Jietuo (Liberation), whose surname was Xing, was from Wutai County, Daizhou. He became a monk at the age of seven, with lofty and far-reaching aspirations. Initially, he followed Zen Master Huichao of Baofuyan (Embracing Belly Rock) on Mount Jie, seeking a place to settle. Huichao had the ability to recognize talent and saw his potential. He told the assembly, 'Jietuo is harmonious and clear, not like any of you.' Before long, he had a great enlightenment. Later, he established a hermitage at Foguang Temple (Buddha Light Temple) southwest of Mount Wutai, reading the Avatamsaka Sutra (Flower Garland Sutra). He also practiced the Buddha Light Contemplation based on the sutra. He frequently went to the ancient Dafu Temple (Great Blessing Temple) north of the southeast garden of Zhongtai (Central Terrace), seeking Manjusri (wisdom), personally receiving Manjusri's teachings. Manjusri said, 'Why do you need to personally pay homage to me now? You can teach and blame yourself, and you will surely have a great enlightenment.' Later, because of his own seeking, he realized the principle of no-birth and also obtained the joy of Dharma. Therefore, he lamented his solitary goodness and contemplated how to widely benefit others, sincerely praying to the Greatly Enlightened One, asking the Buddhas to certify this mind. Then he felt the Buddhas appear and speak a verse, saying: 'The Buddhas' profound Dharma of stillness and extinction, is now attained after countless kalpas of practice. If one can open and understand this Dharma eye, all Buddhas will rejoice.' Jietuo further asked in the air, 'If the Dharma of stillness and extinction can be spoken, how can it be taught to others?' The Buddhas then disappeared, but a voice warned, 'Expedient wisdom is the lamp, illuminating the realm of the mind. If you want to investigate the true Dharma, you will see nothing.' Once, the governor of this prefecture invited him to transmit the incense precepts. After the Dharma service was completed, he was about to return east. The governor and the assembly sent him to the east of the city. It was getting late, and he wanted to burn incense, when he heard a voice in the air above the city saying: 'Joining palms as flowers, the body as an offering, a good heart is true incense, praise and incense spread. The Buddhas hear this incense, following the sound to save and deliver, all of you work hard and diligently, and never doubt each other.' Therefore, it is said that the Gatha praises emptiness. The rest of the extensive events are recorded in the biography. Perhaps he was an incarnation of a Mahasattva, and the matter is difficult to investigate in detail. His virtue was vast and his teachings were profound, unmatched by anyone.
Sea God Listening to Lectures
The monk Daoying, whose surname was Chen, was from Puzhou. At the age of eighteen, his parents married him a wife. They lived together for five years, vowing not to touch each other. Later
于并州炬法師下聽華嚴經。便落髮入太行山柏梯寺。修行止觀。曾屬亢旱。講華嚴經以祈甘澤。有二老翁。各二童侍。恒來在座。英每異之。后因問由緒。答云。弟子並是海神。愛此經故。共來聽受。英曰。今為檀越講經。請下微雨。神乃敕二童。童便從牕孔中出。須臾滂沛。遠近咸賴焉。二翁拜謝。倏然而滅。
華藏受生
隋朝僧靈干。姓李氏。狄道人。依衍法師出家。年十八。能講華嚴。住興善寺。為譯經證義沙門。后遇疾而死。數日乃蘇。云往兜率天見休遠二法師。並坐華臺。光輝絕世。謂干曰。與我報諸弟子。后皆生此。干志奉華嚴。常依經作華藏觀。及彌勒天宮觀。至於疾甚。目睛上視。若有所見。沙門童真問之。答曰。向見青衣童子。引至兜率天宮。而天樂非久。終墜輪迴。蓮華藏是所圖也。言終氣絕。須臾復甦。真問何所見。干曰。見大水遍滿。花如車輪。而坐其上。所愿足矣。言絕而逝。
華梵通韻
宋朝求那䟦陀羅。唐言功德賢。中天竺人。初學五明諸論。靡不該通。后崇佛法。深入三藏。進學大乘。大乘師試令探取經匣。即得華嚴。師喜之。令其講說。元嘉十二年至廣州。刺史車朗奏聞太祖。遣使迎接。南譙王義宣等。並師事之。集義學沙門七百餘眾。譙王欲請講華嚴
【現代漢語翻譯】 現代漢語譯本：在并州炬法師處聽聞《華嚴經》，於是剃度出家，進入太行山的柏梯寺，修行止觀。曾遇到大旱，（法師）講解《華嚴經》以祈求甘霖。有兩位老翁，各自帶著兩個童子侍奉，經常來聽講。法師常常覺得奇怪。後來詢問他們的來歷，（老翁們）回答說：『弟子們都是海神，因為喜愛這部經，所以一起來聽受。』法師說：『現在我為各位檀越講解經文，請降下小雨。』海神於是命令兩個童子。童子便從窗孔中出去，不久就下起了大雨，遠近都得到了恩澤。兩位老翁拜謝后，忽然消失不見。
華藏受生
隋朝僧人靈干（Linggan），姓李，是狄道人。依止衍法師出家。十八歲時，就能講解《華嚴經》，住在興善寺，擔任譯經證義沙門。後來生病去世，幾天後又甦醒過來，說自己去了兜率天（Tushita Heaven），見到了休遠（Xiuyuan）和二位法師，都坐在華臺上，光輝絕世。他們對靈干說：『替我告訴各位弟子，以後都會往生到這裡。』靈干立志奉行《華嚴經》，常常依據經文修習華藏觀（Huazang Contemplation）以及彌勒天宮觀（Maitreya Heavenly Palace Contemplation）。等到病重時，眼睛向上看，好像看到了什麼。沙門童真（Tongzhen）問他，他回答說：『剛才看見青衣童子，引導我到兜率天宮。但是天上的快樂不會長久，最終還是會墜入輪迴，蓮華藏世界（Lotus Treasury World）才是我所向往的。』說完就斷氣了。過了一會兒又甦醒過來，童真問他看到了什麼，靈干說：『看見大水遍滿，花朵像車輪一樣大，我坐在花朵上面，所希望的都滿足了。』說完就去世了。
華梵通韻
宋朝求那跋陀羅（Gunabhadra），唐朝話的意思是功德賢，是中天竺人。起初學習五明諸論，沒有不通曉的。後來崇尚佛法，深入三藏，進而學習大乘佛法。大乘師讓他嘗試探取經匣，立刻就得到了《華嚴經》。大乘師很高興，讓他講解這部經。元嘉十二年到達廣州，刺史車朗上奏給太祖，太祖派使者迎接。南譙王義宣（Yixuan）等人，都以他為師。聚集義學沙門七百多人，譙王想請他講解《華嚴經》。
【English Translation】 English version: While listening to the Avatamsaka Sutra under Dharma Master Ju in Bingzhou, he shaved his head and entered Baiti Temple on Mount Taihang, practicing Samatha-Vipassana. Once, during a severe drought, he lectured on the Avatamsaka Sutra to pray for sweet rain. Two old men, each attended by two children, would always come to the assembly. Ying often found this strange. Later, he inquired about their origins. They replied, 'We disciples are all sea gods, and we come to listen because we love this sutra.' Ying said, 'Now I am lecturing on the sutra for you benefactors, please send down a light rain.' The gods then ordered the two children. The children went out through the window holes, and soon a heavy rain fell, benefiting all far and near. The two old men bowed and thanked him, then suddenly disappeared.
Rebirth in the Lotus Treasury
During the Sui Dynasty, the monk Linggan (Linggan), whose surname was Li, was a native of Didao. He became a monk under Dharma Master Yan. At the age of eighteen, he was able to lecture on the Avatamsaka Sutra. He resided at Xingchan Temple and served as a scripture translation and proofreading Shramana. Later, he fell ill and died, but revived after several days. He said that he had gone to Tushita Heaven (Tushita Heaven) and saw Dharma Masters Xiuyuan (Xiuyuan) and sitting on lotus platforms, their radiance unparalleled. They said to Linggan, 'Tell my disciples that they will all be reborn here in the future.' Linggan aspired to uphold the Avatamsaka Sutra and often practiced the Huazang Contemplation (Huazang Contemplation) and the Maitreya Heavenly Palace Contemplation (Maitreya Heavenly Palace Contemplation) according to the sutra. When he became seriously ill, his eyes looked upward, as if he saw something. The Shramana Tongzhen (Tongzhen) asked him, and he replied, 'I just saw a boy in green robes leading me to Tushita Heavenly Palace. But the happiness of heaven will not last long, and eventually I will fall into Samsara. The Lotus Treasury World (Lotus Treasury World) is what I aspire to.' After saying this, he died. After a while, he revived again. Tongzhen asked him what he had seen. Linggan said, 'I saw a great flood everywhere, and flowers as big as cartwheels, and I was sitting on them. My wishes have been fulfilled.' After saying this, he passed away.
Harmony between Sanskrit and Chinese
During the Song Dynasty, Gunabhadra (Gunabhadra), which means 'Virtuous Merit' in Chinese, was from Central India. He initially studied the five sciences and was proficient in all of them. Later, he revered Buddhism and deeply studied the Tripitaka, advancing to the study of Mahayana Buddhism. The Mahayana teacher asked him to try to retrieve a scripture box, and he immediately obtained the Avatamsaka Sutra. The teacher was pleased and asked him to lecture on it. In the twelfth year of Yuanjia, he arrived in Guangzhou. The governor Che Lang reported this to Emperor Taizu, who sent envoys to welcome him. Prince Yixuan of Nanqiao (Yixuan) and others all took him as their teacher. He gathered more than seven hundred Shramanas who studied the meaning of the scriptures. Prince Qiao wanted to invite him to lecture on the Avatamsaka Sutra.
經。以華言未通。有懷愧嘆。即朝夕禮懺。虔請觀音以求冥應。遂夢有人執劍。持一人首。來至其前曰。何憂。於是具陳上事。即刎卻陀首。更置新頭。語令迴轉。得無痛耶。答曰。不痛。豁然便覺。備悟華言。遂講華嚴至十數遍。
人天共遵
魏勒那摩提。此言寶意。中天竺人。博文贍學。通誦一億偈經。尤明禪性。以正始初。至洛陽。譯十地等論二十四卷。意神理標峻。慧悟絕倫。領受華音。妙窮清切。帝每令講華嚴經。精義穎發。嘗處高座。忽有持笏執名者。形如大官。雲天帝令來請法師講華嚴。法事所資。獨不能逮。都講焚香。維那梵唄。咸亦須之。講席眾僧。悉皆同見。意熙怡微笑。告眾辭訣。奄然卒於法座。都講等僧。亦同時入滅(傳云。當知華嚴秘藏。天上人間。無不宗重)。
洪水斷流
杜順和尚。俗姓杜氏。諱法順。京兆杜陵人也。操行高潔。學無常師。以華嚴為業。嘗居山。將欲種葵。地多蟲蟻。乃巡疆定封。蟲便外徙。盡力耕墾。一無所損。三原縣人。自生聾啞。順乃召之與語。應言便愈。因詣南山屬橫渠泛溢。止之斷流。徐步而過。將終之日。普會有緣。聲色不渝。言終而逝。葬樊川北原。今全身塔在長安南華嚴寺。事蹟頗多。別傳云是文殊化身也。
(師
【現代漢語翻譯】 現代漢語譯本： 經文用漢語表達不流暢，對此深感慚愧。於是早晚虔誠禮拜懺悔，懇請觀音菩薩給予冥冥中的感應。隨即夢見有人手持寶劍，拿著一顆人頭來到他面前說：『有什麼可憂慮的？』於是他詳細陳述了上述情況。那人便砍下陀（陀，專有名詞）的頭，換上一個新的頭，並問他轉動時是否感到疼痛。回答說：『不痛。』隨即豁然醒悟，完全領會了漢語。於是開始講解《華嚴經》，講了十多遍。 人天共同遵奉 魏勒那摩提（Weile Namoti，寶意）：意為寶意。是中天竺人。博學多聞，通曉並背誦一億偈頌的經文，尤其精通禪定之性。在正始初年，來到洛陽，翻譯了《十地經論》等二十四卷。他的思想深邃，見解高超，智慧超群。領悟並接受漢語的發音，精妙地掌握了清晰準確的表達。皇帝經常讓他講解《華嚴經》，他精闢的見解如泉涌般涌現。曾經在高座上講經時，忽然有手持笏板、拿著名帖的人，形貌如同大官，說天帝命令他來請法師講解《華嚴經》，講經所需的資用，唯獨不能親自送達，需要都講焚香，維那唱誦梵唄，都需要這些。講席上的眾僧，都一同看見了。魏勒那摩提（Weile Namoti，寶意）面帶喜悅的微笑，向眾人告別，安詳地在法座上圓寂。都講等僧人，也同時入滅。（傳記中說：應當知道《華嚴經》的秘密寶藏，天上人間，沒有不尊崇重視的）。 洪水斷流 杜順和尚（Dushun Heshang）：俗姓杜氏，名法順，京兆杜陵人。品行高尚純潔，學習沒有固定的老師，以修習《華嚴經》為事業。曾經住在山裡，將要種植葵菜，但土地上有很多蟲蟻。於是他巡視田地，劃定界限，蟲蟻便遷移到外面，盡力耕種，沒有受到任何損害。三原縣有個人，天生聾啞，杜順（Dushun）便召見他與他說話，那人應聲回答，病就好了。一次前往南山，正遇上橫渠河水氾濫，杜順（Dushun）阻止河水，河水便斷流，他從容地走過河。臨終之際，普遍與有緣人告別，容貌神色沒有改變，說完話就去世了。安葬在樊川北原。現在全身塔在長安南華嚴寺。他的事蹟很多，另有傳記說他是文殊菩薩的化身。 （師，專有名詞）
【English Translation】 English version: He felt ashamed that the scriptures were not fluently expressed in Chinese. Therefore, he prostrated and repented morning and evening, earnestly requesting Guanyin (Avalokiteśvara) for a response in the unseen. Then he dreamed that someone was holding a sword, carrying a human head, and came to him saying, 'What is there to worry about?' So he described the above situation in detail. The person then cut off Tuo's (Tuo, proper noun) head, replaced it with a new one, and asked him if he felt any pain when turning it. He replied, 'No pain.' Then he suddenly awoke and fully understood Chinese. So he began to lecture on the Avatamsaka Sutra, lecturing it more than ten times. Respected by Gods and Humans Alike Weile Namoti (Weile Namoti, meaning Treasure Intent): Meaning Treasure Intent. He was a native of Central India. He was erudite and learned, able to recite one hundred million verses of scriptures, and especially proficient in the nature of Chan (Zen) meditation. In the early years of the Zhengshi era, he came to Luoyang and translated twenty-four volumes of treatises such as the Dasabhumika Sutra. His thoughts were profound, his insights were brilliant, and his wisdom was unparalleled. He understood and accepted the pronunciation of Chinese, and exquisitely mastered clear and accurate expression. The emperor often had him lecture on the Avatamsaka Sutra, and his insightful views emerged like a spring. Once, while lecturing on a high seat, suddenly someone holding a scepter and a name card, with the appearance of a high official, said that the Heavenly Emperor had ordered him to invite the Dharma Master to lecture on the Avatamsaka Sutra. The resources needed for the Dharma service could not be delivered personally, and the chief lecturer needed to burn incense, and the chant leader needed to chant Sanskrit hymns, all of which were necessary. All the monks at the lecture saw this together. Weile Namoti (Weile Namoti, meaning Treasure Intent) smiled joyfully, bid farewell to the assembly, and peacefully passed away on the Dharma seat. The chief lecturer and other monks also entered Nirvana at the same time. (The biography says: It should be known that the secret treasure of the Avatamsaka Sutra is revered and valued by all, both in heaven and on earth). Floodwaters Ceased Venerable Dushun (Dushun Heshang): His lay surname was Du, and his name was Fashun. He was a native of Duling in Jingzhao. His conduct was noble and pure, and he had no fixed teacher. He devoted himself to the study of the Avatamsaka Sutra. Once, while living in the mountains, he was about to plant sunflowers, but the land was full of insects and ants. So he patrolled the fields and demarcated the boundaries, and the insects migrated outside. He cultivated diligently without any damage. There was a person in Sanyuan County who was born deaf and mute. Dushun (Dushun) summoned him and spoke to him, and the person responded and was cured. Once, while going to Nanshan, he encountered the Hengqu River overflowing. Dushun (Dushun) stopped the water, and the water ceased to flow. He walked across the river calmly. On the day of his death, he bid farewell to those with karmic connections, his appearance and expression unchanged. He passed away after speaking. He was buried in the northern plains of Fanchuan. Now his full-body stupa is located in the Huayan Temple south of Chang'an. There are many accounts of his deeds, and another biography says that he was an incarnation of Manjushri Bodhisattva. (Master, proper noun)
童子時。常于宅后冢上。為眾說法。聞者皆悟大乘。至今說法冢見在。又於終南山集華嚴所詮之義。作法界觀文。既已成就。聚火焚燒。契合聖心。一字無損。時感海會菩薩。現身讚歎。同申供養)。
神光入宇
唐法藏和尚。字賢首。俗姓康氏。康居國人。初賢首母夢異光而孕。及生而慕無上。后遇儼法師于雲華寺講華嚴。賢首至中夜。忽見神光來燭庭宇。賢首嘆曰。當有異人發弘大教。及明。乃遇儼和尚。自是伏膺。深入無盡。又于云花寺開講。有光明現從口出。須臾成蓋。眾所知見。
偈功破獄(覺林菩薩全章偈文見后)
纂靈記云。文明元年。京兆人。姓王。名明干。本無戒行。曾不修善。因患致死。被二人引至地獄。地獄門前。見一僧。云是地藏菩薩。乃教王氏誦偈云。若人慾了知。三世一切佛。應當如是觀。心造諸如來(此晉經偈)。菩薩授經已。謂之曰。誦得此偈。得排地獄苦。其人誦已。遂入見王。王問此人有何功德。答云。惟受持一四句偈。具如上說。王遂放免。當誦偈時。聲所至處。受苦之人。皆得解脫。王氏后三日方蘇。憶持此偈。向諸道俗說之。參驗偈文。方知是華嚴經。夜摩天宮無量菩薩雲集所說。即覺林菩薩偈也。今經云。若人慾了知。三世一切佛。應觀法界
【現代漢語翻譯】 現代漢語譯本： 童子時代，他經常在住宅後面的墳墓上為眾人說法。聽聞者都領悟了大乘佛法。至今，說法冢依然存在。他又在終南山彙集《華嚴經》所詮釋的義理，創作了《法界觀文》。完成之後，他聚集柴火焚燒，文稿與聖人的心意完全契合，沒有一個字被損壞。當時感得海會菩薩現身讚歎，一同表達供養之意。
神光照亮庭院 唐朝法藏和尚（Fazang）(唐代高僧，華嚴宗實際創始人)，字賢首（Xianshou），俗姓康氏，是康居國（Kangju）人。當初，賢首的母親夢見奇異的光芒而懷孕。等到他出生后，就仰慕無上的佛法。後來在雲華寺（Yunhua Temple）遇到儼法師（Yan Fashi）講解《華嚴經》。賢首在半夜時分，忽然看見神光照亮庭院。賢首感嘆道：『應當有異人來弘揚偉大的佛法。』到了天亮，就遇到了儼和尚，從此心悅誠服，深入無盡的佛法奧義。他又在云花寺開講佛法，有光明從口中發出，不久就形成傘蓋的形狀，眾人都親眼看見。
偈頌之功破地獄（覺林菩薩全章偈文見后） 《纂靈記》記載，文明元年，京兆（Jingzhao）人，姓王，名明干（Minggan），本來沒有戒行，也不曾修善。因為生病而死，被兩個人帶到地獄。在地獄門前，見到一位僧人，說是地藏菩薩（Ksitigarbha）。於是教王氏誦唸偈頌說：『若人慾了知，三世一切佛，應當如是觀，心造諸如來。』（此為晉譯經文中的偈頌）。菩薩傳授經文后，對他說：『誦唸此偈，可以脫離地獄的苦難。』那人誦唸之後，就進去見閻王。閻王問這個人有什麼功德。回答說：『唯獨受持一句四句偈，就像上面所說的那樣。』閻王於是放了他。當誦唸偈頌時，聲音所到之處，受苦的人都得到解脫。王氏在三天後才甦醒，回憶起所持的偈頌，向各位道俗講述此事。參驗偈文，才知道是《華嚴經》中，夜摩天宮（Yama Heaven）無量菩薩雲集所說的，也就是覺林菩薩偈。現在經文說：『若人慾了知，三世一切佛，應觀法界。』
【English Translation】 English version: As a child, he often preached to the public on the tombs behind his residence. Those who heard him all understood the Mahayana Buddhism. To this day, the 'preaching tomb' still exists. He also gathered the meanings explained in the Avatamsaka Sutra at Zhongnan Mountain and created the 'Fa Jie Guan Wen' (Treatise on Contemplation of the Dharmadhatu). After it was completed, he gathered firewood and burned it. The text perfectly matched the mind of the sages, and not a single word was damaged. At that time, he felt the Samantabhadra assembly of Bodhisattvas appear and praise him, and together they expressed their offerings.
Divine Light Enters the Courtyard The Tang Dynasty monk Fazang (Fazang) (a prominent monk of the Tang Dynasty and the actual founder of the Huayan School), whose courtesy name was Xianshou (Xianshou), and whose secular surname was Kang, was a native of Kangju (Kangju). Initially, Xianshou's mother dreamed of an unusual light and became pregnant. After he was born, he admired the supreme Dharma. Later, he met Dharma Master Yan (Yan Fashi) at Yunhua Temple (Yunhua Temple) lecturing on the Avatamsaka Sutra. In the middle of the night, Xianshou suddenly saw a divine light illuminating the courtyard. Xianshou exclaimed, 'There should be an extraordinary person to promote the great Dharma.' At dawn, he met the Venerable Yan, and from then on, he submitted himself and deeply entered the endless mysteries of the Dharma. He also began to lecture at Yunhua Temple, and a light appeared from his mouth, soon forming a canopy, which everyone saw with their own eyes.
The Merit of the Gatha Breaks Through Hell (The full chapter of the Gatha of Bodhisattva Jue Lin is found later) The 'Zuan Ling Ji' records that in the first year of the Wenming era, a man from Jingzhao (Jingzhao), surnamed Wang, named Minggan (Minggan), originally had no precepts and had never cultivated good deeds. Because of illness, he died and was led to hell by two people. At the gate of hell, he saw a monk, who said he was Bodhisattva Ksitigarbha (Ksitigarbha). So he taught Wang to recite the gatha, saying, 'If a person wants to know, all Buddhas of the three times, should contemplate thus, the mind creates all Tathagatas.' (This is a gatha from the Jin translation of the sutra). After the Bodhisattva transmitted the sutra, he said to him, 'Reciting this gatha can escape the suffering of hell.' After that person recited it, he went in to see King Yama. King Yama asked what merits this person had. He replied, 'I only uphold a four-line gatha, as mentioned above.' King Yama then released him. When the gatha was recited, all those who were suffering where the sound reached were liberated. Wang woke up three days later, recalled the gatha he had held, and told the story to the monks and laity. Examining the gatha, they realized that it was from the Avatamsaka Sutra, spoken by the countless Bodhisattvas gathered in the Yama Heaven (Yama Heaven), which is the Gatha of Bodhisattva Jue Lin. Now the sutra says, 'If a person wants to know, all Buddhas of the three times, should contemplate the Dharmadhatu.'
性。一切惟心造。大意是同。意明地獄心造。了心造佛。地獄自空耳。既一偈之功。能破地獄。何況一卷一品一部之玄微。愿思此言。勉共傳誦。
盥水拯生
僧伽彌多羅。師子國第三果人也。麟德年初。來儀震旦。高宗大帝。甚加尊重。處於禁中。歲余供養。多羅請尋聖蹟。遂往清涼山。敬禮文殊。因出至西太原寺。時屬諸僧轉華嚴經。乃問曰。此是何經。答是華嚴。多羅肅然改容曰。不知此處亦有是經耶。合掌歡喜。讚歎久之曰。此大方廣功德難思。西國相傳。有人讀此經。以水盥掌。所沾蟲蟻。而捨命者皆得生天。何況受持讀誦。觀察思惟者歟。
十明續集感通
上諸感應。具演義鈔。其餘英師感應傳。及會玄記等。節錄於後。以廣感通。
景雲成蓋(見疏鈔緣起行跡)
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。至建中四年。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。自是落筆無停思。歷四年而文成。又夢化身為龍。矯首南臺。尾蟠北臺。宛轉凌虛。須臾變百千數。蜿蜒青冥。分散四方而去。識者以為流通之象。初為眾講。感景雲凝空。盤旋成
【現代漢語翻譯】 現代漢語譯本： 『性。一切唯心造。』大意是相同的。意思是說，地獄是由心創造的。了悟心能創造佛，地獄自然就空了。既然僅僅一偈的功德，就能破除地獄，更何況讀誦一卷、一品、一部《華嚴經》的玄妙功德呢？希望大家深思此言，共同勉力傳誦。
『盥水拯生』
僧伽彌多羅（Sanghamitra，人名）。是師子國（Simhala，古國名，今斯里蘭卡）證得三果的聖人。唐玄宗麟德年間來到震旦（China，中國的古稱）。唐高宗皇帝對他非常尊重，將他安置在皇宮中供養了一年多。僧伽彌多羅請求去尋訪聖蹟，於是前往清涼山（Mount Qingliang，五臺山）敬禮文殊菩薩（Manjusri）。一次他來到西太原寺，當時寺里的僧人們正在轉讀《華嚴經》。他便問道：『這是什麼經？』回答說是《華嚴經》。僧伽彌多羅立刻肅然起敬，改變了神色，說：『沒想到這裡也有這部經啊！』他合掌歡喜，讚歎了很久，說：『這部《大方廣佛華嚴經》的功德真是不可思議。西國相傳，有人讀誦此經，用清水洗手，掌中沾染的蟲蟻，凡是因此捨棄生命的都能昇天。更何況是受持讀誦、觀察思惟此經的人呢？』
『十明續集感通』
以上這些感應事蹟，都詳細地記載在《華嚴經演義鈔》中。其餘如英師的《感應傳》以及《會玄記》等，也節錄一些在後面，以擴充套件感應事蹟的記載。
『景雲成蓋』（見《疏鈔緣起行跡》）
唐朝清涼國師，法號澄觀（Cheng Guan），字大休，會稽（Kuaiji，古地名，今浙江紹興）人，姓夏侯氏。生於唐玄宗開元戊寅年。身高九尺四寸，雙手下垂超過膝蓋，有四十顆牙齒，目光在夜晚發光，白天卻不眨眼。到了建中四年，開始下筆撰寫疏鈔，先祈求瑞應。一天晚上，夢見金色的山峰聳立，光明照耀。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，昂首于南臺，尾盤于北臺，宛轉騰空。須臾之間，化為成百上千條龍，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流通弘揚的象徵。最初為大眾講解時，感得祥雲在空中凝聚，盤旋成
【English Translation】 English version: 'Nature. Everything is created by the mind.' The general meaning is the same. It means that hell is created by the mind. Realizing that the mind can create a Buddha, hell will naturally be empty. Since the merit of just one verse can break through hell, how much more so the profound merit of reciting a scroll, a chapter, or an entire volume of the Avatamsaka Sutra? I hope everyone will contemplate these words deeply and strive to recite them together.
'Salvation through Ablution'
Sanghamitra (person's name). Was a third-stage Arhat from Simhala (ancient kingdom, now Sri Lanka). During the Lindé era of Emperor Gaozong of the Tang Dynasty, he came to China (Zhendan, ancient name for China). Emperor Gaozong of Tang greatly respected him and housed him in the palace for over a year. Sanghamitra requested to visit sacred sites, so he went to Mount Qingliang (Mount Wutai) to pay homage to Manjusri (Manjusri Bodhisattva). Once, he came to the West Taiyuan Temple, where the monks were reciting the Avatamsaka Sutra. He asked, 'What sutra is this?' They replied that it was the Avatamsaka Sutra. Sanghamitra immediately became solemn and changed his expression, saying, 'I didn't expect that this sutra would also be here!' He joined his palms in joy and praised it for a long time, saying, 'The merit of this Great Vaipulya Buddha Avatamsaka Sutra is truly inconceivable. It is said in the Western lands that someone who recites this sutra and washes their hands with water, any insects or ants that are touched by the water and lose their lives will be reborn in the heavens. How much more so for those who uphold, recite, contemplate, and reflect upon this sutra?'
'Supplement to the Tenfold Illumination Collection of Responses'
The above responsive events are all recorded in detail in the Commentary on the Meaning of the Avatamsaka Sutra. Other records, such as Master Ying's Record of Responses and the Record of the Meeting of the Profound, are also excerpted below to expand the record of responsive events.
'Auspicious Clouds Forming a Canopy' (See Preface and Deeds of the Commentary)
The National Teacher Qingliang of the Tang Dynasty, Dharma name Cheng Guan, style name Daxiu, was from Kuaiji (ancient place name, now Shaoxing, Zhejiang), and his family name was Xiahou. He was born in the Wuyin year of the Kaiyuan era of Emperor Xuanzong of Tang. 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 fourth year of the Jianzhong era, he began to write the commentary, first praying for auspicious signs. One night, he dreamed of a golden mountain standing tall, with radiant light. Upon waking, he knew that this was a sign of pervasive illumination. From then on, his writing flowed effortlessly, and he completed it in four years. He also dreamed of transforming into a dragon, raising its head on the Southern Terrace and coiling its tail on the Northern Terrace, twisting and soaring into the sky. In an instant, it transformed into hundreds and thousands of dragons, writhing in the azure sky and scattering in all directions. Those with insight believed this to be a symbol of widespread dissemination. When he first lectured to the assembly, auspicious clouds gathered in the sky, swirling into a
蓋。疏鈔之外。復撰手鏡一百卷。華嚴綱要三卷。正要一卷。法界觀玄鏡一卷。鏡燈說文一卷。三聖圓融觀一卷。七處九會華藏世界圖心鏡說文十卷。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。春秋一百有一。僧臘八十有八。全身塔終南山。未幾。有梵僧至闕。表稱于蔥嶺見二使者。凌空而過。以咒止而問之。答曰。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。舌如紅蓮色。仍謚號清涼國師妙覺之塔。
口光代燭(見長者華嚴論事蹟)
唐李長者。諱通玄。初至太原。寓高山奴家。每旦惟食棗十顆。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。是夕風雷㧞一老松。松下出泉。清洌甘美。時人號為長者泉。長者著論之夕。心窮玄奧。口出白光。照耀龕中。以代燈燭。居山之後。忽有二女子悉以白巾幪首。姓氏居處。一無所言。常為長者汲水焚香。供給紙筆。卯辰之際。輒具凈饌。甘珍畢備。置長者前。齋罷徹器。莫知所止。歷於五祀。曾不闕時。及其著論將終。遂爾
【現代漢語翻譯】 現代漢語譯本：他（指某位高僧）在疏鈔之外，又撰寫了《手鏡》一百卷、《華嚴綱要》三卷、《正要》一卷、《法界觀玄鏡》一卷、《鏡燈說文》一卷、《三聖圓融觀》一卷、《七處九會華藏世界圖心鏡說文》十卷。皇帝下令有關部門鑄造印章，晉陞他為清涼國師。開成三年三月初六圓寂。一生經歷了九個朝代，做過七位皇帝的老師。享年一百零一歲，僧臘八十八年。全身塔位於終南山。不久之後，有位梵僧來到朝廷，上奏說在蔥嶺見到兩位使者凌空飛過，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，前往東方取華嚴菩薩的大牙回國供養。』皇帝下旨開啟塔，果然遺失了一顆牙齒，只剩下三十九顆。於是進行火化，舍利光明瑩潤，舌頭如紅蓮般鮮紅。朝廷追諡為清涼國師妙覺之塔。
口光代燭（見《長者華嚴論事蹟》）
唐朝李長者，名通玄。初到太原時，寄住在高山奴家。每天早上只吃十顆棗，一片柏葉餅。後來離開，在路上遇到一隻老虎，擋在路中間馴服地趴著，好像在等待什麼。長者對老虎說：『我將要著述論典，解釋《華嚴經》，你應當為我選擇一個棲身之所。』老虎馱著長者的囊和缽，走了三十多里路，到了一座土龕前，便蹲在那裡不動了。長者進入土龕。龕里原本沒有水，當天晚上狂風暴雨拔起一棵老松樹，松樹下涌出泉水，清澈甘甜。當時的人們稱之為長者泉。長者著述論典的夜晚，心神深入玄奧，口中發出白光，照亮了整個土龕，代替了燈燭。住在山裡之後，忽然有兩位女子都用白巾蒙著頭，姓名和住處，一概不說。經常為長者汲水、焚香，供給紙筆。每天卯時和辰時之間，總是準備好乾淨的飯菜，各種美味佳餚應有盡有，擺放在長者面前。齋飯完畢后就撤走餐具，不知道她們去了哪裡。經歷了五年，從未間斷。等到長者著述論典將要完成時，她們就消失了。
【English Translation】 English version: In addition to the commentaries and subcommentaries, he (referring to a certain eminent monk) also wrote 'Hand Mirror' (Shou Jing) in one hundred volumes, 'Essentials of the Avatamsaka Sutra' (Hua Yan Gang Yao) in three volumes, 'Principal Essentials' (Zheng Yao) in one volume, 'Profound Mirror of the Dharma Realm Contemplation' (Fa Jie Guan Xuan Jing) in one volume, 'Explanation of Mirror Lamp' (Jing Deng Shuo Wen) in one volume, 'Perfectly Harmonious Contemplation of the Three Sages' (San Sheng Yuan Rong Guan) in one volume, and 'Explanation of the Mind Mirror of the Seven Locations and Nine Assemblies of the Avatamsaka World Diagram' (Qi Chu Jiu Hui Hua Zang Shi Jie Tu Xin Jing Shuo Wen) in ten volumes. The emperor ordered the relevant departments to cast a seal and promoted him to National Teacher Qingliang (Qingliang Guoshi). He passed away on the sixth day of the third month of the third year of Kaicheng. He lived through nine dynasties and served as a teacher to seven emperors. He lived to be one hundred and one years old, with eighty-eight years as a monk. His whole-body stupa is located in Zhongnan Mountain. Not long after, a Brahmin monk came to the court and reported that he had seen two messengers flying through the air in the Pamir Mountains. He stopped them with a mantra and asked them. The messengers replied, 'We are the gods of the Manjushri Hall (Wenshu Tang) in North India, and we are going east to take a large tooth of the Avatamsaka Bodhisattva (Hua Yan Pusa) back to our country for worship.' The emperor ordered the stupa to be opened, and indeed one tooth was missing, with only thirty-nine remaining. So, cremation was performed, and the relics were bright and lustrous, and the tongue was as red as a red lotus. The court posthumously named it the Stupa of National Teacher Qingliang of Wonderful Enlightenment.
Mouth Light Replacing Candle (see 'Deeds of the Elder's Avatamsaka Treatise')
During the Tang Dynasty, the Elder Li (Li Zhangzhe), named Tongxuan (Tong Xuan), initially stayed at the home of a servant named Gaoshan (Gaoshan) in Taiyuan. Every morning, he only ate ten dates and one cypress leaf cake. Later, he left, and on the road, he encountered a tiger, which lay down tamely in the middle of the road, as if waiting for something. The Elder said to the tiger, 'I am going to write a treatise to explain the Avatamsaka Sutra (Hua Yan Jing), you should choose a place for me to live.' The tiger carried the Elder's bag and bowl and walked more than thirty miles to a clay shrine, where it squatted down and did not move. The Elder entered the shrine. There was originally no water in the shrine, but that night a strong wind and rain uprooted an old pine tree, and a spring of clear and sweet water gushed out from under the pine tree. The people at that time called it the Elder's Spring. On the night the Elder wrote the treatise, his mind delved into the profound mysteries, and white light emanated from his mouth, illuminating the entire shrine, replacing the candles. After living in the mountains, suddenly two women, both with white scarves covering their heads, appeared. They said nothing about their names or where they lived. They often drew water and burned incense for the Elder, and provided paper and brushes. Between Mao (5-7 am) and Chen (7-9 am) time every day, they always prepared clean meals, with all kinds of delicacies, and placed them in front of the Elder. After the meal, they would take away the dishes, and no one knew where they went. This continued for five years without interruption. When the Elder was about to finish writing the treatise, they disappeared.
絕跡。謹按華嚴舊傳。東晉三藏佛度䟦陀羅。于江都謝司空寺譯經。有二青衣童子。忽自庭沼而出。承事梵僧。爇香添瓶。不離座右。每欲將夕。還潛沼中。日日皆然。率為常事。及譯畢寫凈。沉默無跡。長者感通。事符曩昔。
異僧授旨
唐法空。隋末雁門郎將也。棄家詣清涼深谷。常誦華嚴惟心作佛之偈。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。常誦華嚴於李牛谷。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。璀爛如珠。
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。惟閱華嚴。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
【現代漢語翻譯】 現代漢語譯本 絕跡。謹按《華嚴舊傳》記載，東晉三藏佛馱跋陀羅（Buddhabhadra，意為覺賢）在江都謝司空寺翻譯佛經時，有兩位青衣童子忽然從庭院的水池中出現，服侍梵僧，點燃香，新增水瓶，不離座位左右。每當將近傍晚時，就又潛入水池中，每天都這樣，成為常事。等到翻譯完畢，謄寫乾淨后，童子便沉默無跡。長者感嘆這種靈異的感應，認為此事與過去的事情相符。
異僧授旨
唐朝的法空，是隋朝末年雁門郡的郎將。他捨棄家庭，前往清涼山的深谷，經常誦讀《華嚴經》中『惟心作佛』的偈頌。後來遇到一位奇異的僧人，傳授給他般若（Prajna，意為智慧）的玄妙旨意，他頓時心空無礙，臨終時坐化圓寂。
山神聽經
曹城慧靈丘李氏的兒子，他的父母向五臺山祈禱而生下他。長大后，他告別父母，前往五臺山的真容院，跟隨法順和尚剃度出家。他經常在李牛谷誦讀《華嚴經》，以草木為食物。每次誦經時，有五到七位穿著儒服的人坐著聽經，多次拿著奇異的花朵和新鮮的水果來供獻。法師感到奇怪，就問他們。他們回答說：『我們是山神，蒙受法師的法力，沒有什麼可以報答的，願意充當您的侍者。』法師不喜歡這樣，於是離開了那個地方。
金城輝映
金蘇陀室利（Jinasutrasri），是中印度那爛陀寺（Nalanda，古印度佛教寺院及大學）的僧人，誦持《華嚴經》，年齡八十五歲。他航海前來朝禮五臺山，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堂，寶蓮和香水，珠網交相輝映，諸天童子在其中嬉戲。後來在靈鷲峰（Grdhrakuta，又譯鷲峰山，釋迦牟尼佛說法之地）圓寂，得到舍利八合（古代容量單位），璀璨如珍珠。
龍光五彩
元朝的華嚴菩薩，法名正順，是尉州高氏的兒子。他跟隨五臺山壽寧寺的用公和尚剃度出家，結廬在深山樹林中，專心閱讀《華嚴經》，數量超過一千部。每次進入華藏觀（華嚴經所描述的宇宙觀），三五天才起身。世人稱他為華嚴菩薩。將要示寂時，門人請求他留下偈語。法師說：『歷劫以來，本來就沒有去和住，應用什麼思慮呢？』說完轉身踏破虛空。
【English Translation】 English version Disappearance. According to the old records of the Avatamsaka Sutra, Buddhabhadra (Awakened Sage), a Tripitaka master of the Eastern Jin Dynasty, was translating scriptures at Xie Sikong Temple in Jiangdu. Two boys dressed in green suddenly emerged from the pond in the courtyard, attending to the Brahmin monk, burning incense, and refilling the water bottle, never leaving his side. Every evening, they would submerge back into the pond, and this happened every day as a regular occurrence. After the translation was completed and neatly copied, the boys silently disappeared without a trace. The elder was moved by this spiritual response, considering the event to be in accordance with past occurrences.
Instruction from an Extraordinary Monk
Fa Kong of the Tang Dynasty was a military officer of Yanmen during the late Sui Dynasty. He abandoned his family and went to a deep valley in Mount Qingliang, where he often recited the verse from the Avatamsaka Sutra, 'The mind alone creates the Buddha'. Later, he encountered an extraordinary monk who imparted to him the profound essence of Prajna (Wisdom), and his mind became empty and unobstructed. He passed away in a seated posture at the time of his death.
Mountain Gods Listening to the Sutra
The son of the Li family of Huilingqiu in Cao City was born after his parents prayed to Mount Wutai. When he grew up, he bid farewell to his parents and went to Zhenrong Temple on Mount Wutai, where he was tonsured by the Venerable Fa Shun. He often recited the Avatamsaka Sutra in Li Niu Valley, subsisting on grass and trees. Every time he recited the sutra, five to seven people dressed in Confucian robes would sit and listen, often offering strange flowers and fresh fruits. The master was puzzled and asked them. They replied, 'We are mountain gods. We have received the master's Dharma power and have nothing to repay, so we wish to serve as your attendants.' The master was not pleased with this, so he left that place.
Golden City Shining
Jinasutrasri, a monk from Nalanda (Ancient Indian Buddhist Monastery and University) Temple in Central India, recited and upheld the Avatamsaka Sutra at the age of eighty-five. He sailed to Mount Wutai to pay homage. On each peak, he recited ten copies of the Avatamsaka Sutra and entered into meditation for seven days. In meditation, he saw a golden city and azure halls, precious lotuses and fragrant water, and pearl nets intertwined, with celestial children playing within. Later, he passed away on Grdhrakuta (Vulture Peak, where Shakyamuni Buddha preached), obtaining eight 'he' (ancient unit of volume) of Sharira (relics), as brilliant as pearls.
Dragon Light of Five Colors
The Avatamsaka Bodhisattva of the Yuan Dynasty, named Zhengshun, was the son of the Gao family of Weizhou. He was tonsured by the Venerable Yong of Shouning Temple on Mount Wutai, built a hut in the deep forest, and devoted himself to reading the Avatamsaka Sutra, completing over a thousand copies. Every time he entered the Avatamsaka contemplation (the cosmological view described in the Avatamsaka Sutra), he would not rise for three to five days. The world called him the Avatamsaka Bodhisattva. When he was about to pass away, his disciples asked him to leave a verse. The master said, 'Throughout countless kalpas, there has never been any going or staying. What need is there for thought or consideration?' After saying this, he turned around and shattered the void.
空一切是非莫顧。言訖而逝。是日靈幾上現龍五彩。飛光燭于庭宇(已上四章。見云棲華嚴感應略記)。
誦經得戒
總章元年。西域有三藏梵僧。來至京洛。高宗師事。道俗歸敬。賢首法師。時為童子。頂禮三藏。請受菩薩戒。時眾白三藏言。此童子誦得華嚴大經。兼解其義。三藏驚歎曰。華嚴一乘是諸佛秘藏。難可遭遇。況通其義。若有人誦得華嚴凈行一品。其人已得菩薩凈戒具足。不復更受菩薩戒(棱嚴云。設有眾生憶持此咒不清凈者。速得清凈。不持齋戒。自成齋戒。此神咒力也。誦凈行一品。已得凈戒。此華嚴法力也。若人已受菩薩大戒。讀誦此經全部。定生佛家為佛真子。決無疑矣)。
宋圓凈法師。諱省常。錢塘人。淳化中住錫昭慶。慕廬山之風。結社西湖。以華嚴凈行品乃成聖之宗要。刺血書之。易蓮社為凈行。預會者皆稱凈行弟子。王文正公旦為之首。翰林蘇易簡作凈行品序。至謂予當布發以承其足。剜身以請其法。猶尚不辭。豈陋文淺學而有惜哉。一時公卿伯牧。百二十人。比丘千人。其成化也若此。為蓮社七祖云。
舍小信大
聖歷年中。于闐三藏實叉難陀云。龜茲國中。惟習小乘。不知釋迦分化百億。現種種身云。示新新境界。不信華嚴大經。有梵僧從天竺
【現代漢語翻譯】 現代漢語譯本：放下一切是非，不要顧慮。說完就去世了。當天，靈位上顯現出五彩的龍，光芒照亮了整個庭院。（以上四章，見云棲《華嚴感應略記》）。
誦經得戒
總章元年，西域來了一位三藏梵僧（精通佛經的僧人），來到京洛（都城）。高宗皇帝以老師之禮對待他，道俗兩界都歸順敬仰他。賢首法師（人名），當時還是個童子，頂禮三藏梵僧，請求受菩薩戒。當時有人對三藏梵僧說，這個童子能背誦《華嚴經》大經，並且理解其中的含義。三藏梵僧驚訝讚歎道，《華嚴經》一乘法門是諸佛的秘密寶藏，難以遇到。更何況還能通曉其中的含義。如果有人能背誦《華嚴經·凈行品》，這個人就已經得到了具足的菩薩凈戒，不需要再另外受菩薩戒了。（《楞嚴經》說，如果有人憶念持誦此咒，即使不清凈，也能迅速得到清凈；即使不持齋戒，也能自然成就齋戒。這是神咒的力量啊。誦《凈行品》一篇，就已經得到了凈戒，這是《華嚴經》的法力啊。如果有人已經受了菩薩大戒，讀誦此經全部，必定會出生在佛家，成為佛的真子，毫無疑問）。
宋朝圓凈法師，法名省常，錢塘（地名，今杭州）人。淳化年間住在昭慶寺。仰慕廬山（地名）的結社之風，在西湖（地名）結社。認為《華嚴經·凈行品》是成就聖人的根本要旨，用刺血書寫它。把蓮社改為凈行社。參加集會的人都自稱為凈行弟子。王文正公旦（人名）是社長。翰林蘇易簡（人名）作《凈行品序》。甚至說，我應當剪下頭發來鋪在地上，讓法師踩著過去，挖出身上的肉來請求佛法，尚且不推辭，難道會吝惜我這淺薄的文字學識嗎？當時公卿伯牧等一百二十人，比丘一千人，其盛況如此。被稱為蓮社七祖。
舍小信大
聖歷年間，于闐（古國名）三藏實叉難陀（人名）說，龜茲國（古國名）中，只學習小乘佛法，不知道釋迦牟尼佛（佛教創始人）分化出百億化身，顯現種種身相，展示嶄新的境界。不相信《華嚴經》大經。有梵僧從天竺（古印度）
【English Translation】 English version: Abandon all right and wrong, and have no concerns. After saying this, he passed away. On that day, a five-colored dragon appeared on the altar, and its light illuminated the courtyard. (The above four chapters are from the 'Brief Records of Huayan Responses' by Yunqi).
Obtaining Precepts Through Sutra Recitation
In the first year of the Zongzhang era, a Tripitaka (a master of Buddhist scriptures) monk from the Western Regions came to Jingluo (the capital). Emperor Gaozong treated him as a teacher, and both monks and laypeople revered him. Dharma Master Xianshou (a person's name), who was a child at the time, prostrated before the Tripitaka monk and requested to receive the Bodhisattva precepts. The assembly then said to the Tripitaka monk, 'This child can recite the great Huayan Sutra and also understands its meaning.' The Tripitaka monk exclaimed in amazement, 'The One Vehicle of the Huayan Sutra is the secret treasure of all Buddhas, difficult to encounter. Moreover, he understands its meaning. If someone can recite the 'Pure Conduct Chapter' of the Huayan Sutra, that person has already obtained the complete pure Bodhisattva precepts and does not need to receive the Bodhisattva precepts again.' (The Shurangama Sutra says, 'If there are sentient beings who remember and uphold this mantra, even if they are not pure, they will quickly become pure; even if they do not observe vegetarianism and precepts, they will naturally accomplish vegetarianism and precepts.' This is the power of the divine mantra. Reciting one chapter of the 'Pure Conduct Chapter' already obtains pure precepts. This is the power of the Huayan Dharma. If someone has already received the great Bodhisattva precepts and reads and recites the entire sutra, they will surely be born into a Buddha's family and become a true child of the Buddha, without any doubt).
In the Song Dynasty, Dharma Master Yuanjing, whose personal name was Shengchang, was from Qiantang (place name, now Hangzhou). During the Chunhua era, he resided at Zhaoging Temple. Admiring the style of forming societies on Mount Lu (place name), he formed a society at West Lake (place name). He considered the 'Pure Conduct Chapter' of the Huayan Sutra to be the fundamental essence for achieving sainthood and wrote it in blood. He changed the Lotus Society to the Pure Conduct Society. Those who participated in the assembly all called themselves Pure Conduct disciples. Duke Wang Wenzheng Dan (a person's name) was the head of the society. Hanlin Su Yijian (a person's name) wrote a preface to the 'Pure Conduct Chapter'. He even said, 'I should cut off my hair and spread it on the ground for the Dharma Master to step on, and carve out the flesh from my body to request the Dharma, and I would not refuse. How could I begrudge my shallow literary knowledge?' At that time, there were one hundred and twenty dukes, ministers, and governors, and one thousand monks. Its grandeur was like this. He is known as the Seventh Patriarch of the Lotus Society.
Abandoning Small Faith for Great Faith
During the Shenglin era, Tripitaka Siksananda (a person's name) of Khotan (ancient kingdom) said, 'In the Kingdom of Kucha (ancient kingdom), they only study the Hinayana (Small Vehicle) teachings and do not know that Sakyamuni Buddha (founder of Buddhism) manifests hundreds of billions of transformation bodies, displaying various forms and revealing new realms. They do not believe in the great Huayan Sutra.' A monk from Tianzhu (ancient India)
。將華嚴梵本至其國中。小乘師等。皆無信受。梵僧遂留經而歸。小乘諸師。乃以經投棄于井。經于井中放光。赫如火聚。其夜諸師睹之。疑謂金寶。至明集議。使人漉之。乃是前所棄華嚴經也。諸師稍為驚異。遂收歸經藏。中龕安置。他日忽見梵本在其藏。內最上隔。諸師念言。此非是我釋迦所說耶。吾見有少異。乃收入藏中龕。何人輒將向此上隔。又以梵本置於下龕。僧眾躬鎖藏門。自掌藏鑰。明日開藏。還見華嚴在其上隔。諸師方悟一乘大教。威靈如此。慚悔追責。遂生信慕。華嚴一經。盛行諸國(會玄記中亦載此事。大同小異)。
口光如晝
儀鳳年中。西域有二梵僧。至五臺山。赍花執爐。肘膝行步。向山頂禮文殊大聖。遇一尼師。在巖石間。松下繩床。端然獨坐。口誦華嚴。時景方暮。尼謂梵僧曰。尼不合與大僧同宿。大德且去。明日更來。僧曰。深山路遙。無所投寄。愿不見遣。尼曰。若不去某不可住。當入深山。僧徘徊慚懼。莫知所之。尼曰。但下前谷。彼有禪窟。僧依而住。往尋果見禪窟。相去可五里餘。二僧一心合掌。手捧香爐。面北遙禮。傾心聽經。聆聆于耳。初啟經題。稱如是我聞。乃遙見其尼。身處繩床。面南而坐。口中放光。赫如金色。皎在前峰。誦經兩帙已上。其光盛于
【現代漢語翻譯】 現代漢語譯本：他們將《華嚴經》梵文版本帶到他們的國家。小乘佛教的導師們都不相信和接受它。因此，梵僧留下了經書就回去了。小乘的導師們就把經書扔到井裡。經書在井中放出光芒，像一團火一樣明亮。那天晚上，導師們看到了，懷疑是金銀珠寶。到第二天早上，他們聚集起來商議，派人去打撈。結果撈上來的是之前被他們丟棄的《華嚴經》。導師們稍微感到驚訝和奇異，於是把經書收起來放回經藏中，安置在中間的龕位。有一天，他們忽然發現梵文版本在經藏里最上面的隔層。導師們心想：『這難道不是我們釋迦牟尼（釋迦牟尼佛，Sakyamuni）所說的嗎？』我們看到有些不同，就把它收回經藏的龕位中。是誰擅自把它放到這個上面的隔層？』他們又把梵文版本放到下面的龕位。僧眾親自鎖上經藏的門，自己掌管鑰匙。第二天打開經藏，又看到《華嚴經》在上面的隔層。導師們這才醒悟到一乘大教的威力和靈驗是如此的不可思議，感到慚愧和後悔，於是產生了信仰和敬慕。《華嚴經》這一部經，在各個國家盛行起來（《會玄記》中也記載了這件事，大同小異）。
口中放光如白晝
儀鳳年間，西域來了兩位梵僧，到五臺山。他們拿著鮮花，拿著香爐，用肘和膝蓋行走，向山頂禮拜文殊大聖（文殊菩薩，Manjusri）。遇到一位尼姑，在巖石間，松樹下的繩床上，端正地獨自坐著，口中誦讀《華嚴經》。當時天色將晚，尼姑對梵僧說：『尼姑不應該和大僧同住。大德請離開吧，明天再來。』僧人說：『深山路途遙遠，沒有地方可以投宿，希望不要被趕走。』尼姑說：『如果你們不走，我就不能住在這裡，要進入深山了。』僧人徘徊，感到慚愧和害怕，不知道該怎麼辦。尼姑說：『只要下到前面的山谷，那裡有禪窟。』僧人按照她說的去做，去尋找，果然看到了禪窟，相距大約五里多路。兩位僧人一心合掌，手捧香爐，面向北方遙拜，傾聽經文。清晰地聽到耳中，剛開始唸誦經題，稱『如是我聞』。就遠遠地看到那位尼姑，身處繩床，面向南方而坐，口中放出光芒，像金子一樣明亮，照亮了前面的山峰。誦經兩卷以上，那光芒比...
【English Translation】 English version: They took the Sanskrit version of the Avatamsaka Sutra to their country. The Hinayana (小乘, Lesser Vehicle) teachers did not believe or accept it. Therefore, the Sanskrit monk left the sutra and returned. The Hinayana teachers then threw the sutra into a well. The sutra emitted light in the well, as bright as a cluster of fire. That night, the teachers saw it and suspected it was gold and jewels. The next morning, they gathered and discussed, sending someone to retrieve it. It turned out to be the Avatamsaka Sutra that they had discarded earlier. The teachers were slightly surprised and amazed, so they collected the sutra and put it back in the sutra repository, placing it in the middle niche. One day, they suddenly found the Sanskrit version in the uppermost compartment of the sutra repository. The teachers thought, 'Isn't this what our Sakyamuni (釋迦牟尼, the historical Buddha) taught? We see some differences, so we put it back in the niche of the sutra repository. Who dared to move it to this upper compartment?' They then placed the Sanskrit version in the lower niche. The monks personally locked the door of the sutra repository and kept the key themselves. The next day, when they opened the repository, they saw the Avatamsaka Sutra in the upper compartment again. The teachers then realized the power and efficacy of the One Vehicle (一乘, Ekayana) great teaching was so incredible, and they felt ashamed and remorseful, thus generating faith and admiration. The Avatamsaka Sutra became prevalent in various countries (the Huixuan Ji also records this event, with minor differences).
Mouth Emitting Light Like Daylight
During the Yifeng era, two Sanskrit monks from the Western Regions came to Mount Wutai. They carried flowers and incense burners, walking on their elbows and knees, prostrating towards the summit to pay homage to the great sage Manjusri (文殊大聖, Manjusri Bodhisattva). They encountered a nun, sitting upright and alone on a rope bed under a pine tree among the rocks, reciting the Avatamsaka Sutra. It was getting late, and the nun said to the Sanskrit monks, 'A nun should not stay with great monks. Virtuous ones, please leave and come back tomorrow.' The monks said, 'The mountain road is far and remote, and there is nowhere to stay. We hope not to be turned away.' The nun said, 'If you do not leave, I cannot stay here and must go into the deep mountains.' The monks hesitated, feeling ashamed and afraid, not knowing what to do. The nun said, 'Just go down to the valley in front; there is a meditation cave there.' The monks followed her instructions and found the meditation cave, about five miles away. The two monks single-mindedly joined their palms, holding the incense burner in their hands, bowing remotely to the north, listening attentively to the sutra. They clearly heard in their ears, beginning with the title of the sutra, reciting 'Thus have I heard.' They then saw the nun from afar, sitting on the rope bed, facing south, with light emitting from her mouth, as bright as gold, illuminating the peaks in front. After reciting more than two fascicles of the sutra, the light was brighter than...
谷南。可方圓十里。與晝無異。經至四帙。其光稍稍卻收。至六帙都畢(一帙十卷。六帙即六十卷。乃晉經全部也)。其光併入尼口。 華嚴菩薩住處品云。震旦國東北方。有菩薩住處名清涼山。過去諸菩薩。常于中住。彼現有菩薩。名文殊師利。有一萬菩薩眷屬。常為說法。其山在代州南。忻州東北。名五臺山。首棱嚴三昧經云。文殊是過去平等世界龍種上尊王佛。又央掘魔羅經云。文殊是東方歡喜世界摩尼寶積佛。彼神尼之境界。必文殊之分化以示梵僧也。
信受大經
貞觀年中孫思邈。服流珠丹雲母粉。年一百五十歲。顏如處子。至長安。說齊魏閑事。有如目睹。書寫此經七百五十部。其時太宗。欲讀佛經。問邈何經為大。邈曰華嚴經。佛所尊大。帝曰近玄奘三藏譯大般若六百卷。何不為大。而六十卷華嚴經獨得大乎。邈答曰。華嚴法界。具一切門。於一門中。可演出大千經卷。般若經乃是華嚴中一門耳。太宗方悟。乃受持華嚴。
(張無盡居士護法論中。亦載孫思邈寫華嚴經事 已上四條見英師感應傳)竹窗二筆云。或問經無與華嚴等者。何謂也。曰。昔玄奘法師。譯般若六百卷成以進御。帝云般若如是浩瀚。何不居華嚴之先。法師謂華嚴具無量門。般若雖多。乃華嚴無量門中之一門也。
【現代漢語翻譯】 現代漢語譯本 谷南。方圓十里之內，如同白晝一般明亮。當經書傳抄到四十卷時，光芒漸漸收斂。到六十卷全部完成（一帙為十卷，六帙即六十卷，是晉譯《華嚴經》的全部），光芒全部進入尼口（地名）。 《華嚴菩薩住處品》中說：『震旦國（中國的古稱）東北方，有菩薩居住的地方，名叫清涼山。過去的諸位菩薩，常常在那裡居住。現在也有一位菩薩，名叫文殊師利（Manjushri），有一萬菩薩作為眷屬，常為他們說法。』這座山在代州南面，忻州東北面，名叫五臺山。《首楞嚴三昧經》中說：『文殊是過去平等世界龍種上尊王佛。』又《央掘魔羅經》中說：『文殊是東方歡喜世界摩尼寶積佛。』那位神尼的境界，一定是文殊的分身顯現給梵僧看的。
信受大經
貞觀年間，孫思邈（Sun Simiao）服用流珠丹和雲母粉，一百五十歲時，容顏如同少女。他來到長安，講述齊魏之間的事情，如同親眼所見。他書寫這部經七百五十部。當時唐太宗想要讀佛經，問孫思邈哪部經最大。孫思邈說《華嚴經》（Avatamsaka Sutra），是佛所尊崇的。皇帝說：『現在玄奘（Xuanzang）三藏翻譯的《大般若經》（Mahaprajnaparamita Sutra）有六百卷，為什麼不是最大的，而六十卷的《華嚴經》卻被認為是最大的呢？』孫思邈回答說：『《華嚴經》的法界，具足一切法門，在一個法門中，可以演說出大千世界的經卷。《般若經》只是《華嚴經》中的一個法門而已。』太宗這才醒悟，於是受持《華嚴經》。
（張無盡居士的《護法論》中，也記載了孫思邈書寫《華嚴經》的事情。以上四條出自英師的《感應傳》）《竹窗二筆》中說：『有人問，經書中沒有能與《華嚴經》相比的，這是什麼意思呢？』回答說：『過去玄奘法師翻譯《般若經》六百卷完成，進獻給皇帝。皇帝說《般若經》如此浩瀚，為什麼不放在《華嚴經》之前？』法師說：『《華嚴經》具足無量法門，《般若經》雖然很多，只是《華嚴經》無量法門中的一個法門而已。』
【English Translation】 English version Gu Nan. Within a radius of ten li (Chinese mile), it was as bright as day. When the sutra reached forty fascicles, the light gradually subsided. When all sixty fascicles were completed (one fascicle is ten volumes, so sixty fascicles are the entire Jin translation of the Avatamsaka Sutra), the light all entered Ni Kou (place name). The 'Chapter on the Abode of the Avatamsaka Bodhisattvas' says: 'In the northeast of Zhendan (ancient name for China), there is a place where Bodhisattvas dwell, called Qingliang Mountain. The past Bodhisattvas often resided there. Now there is also a Bodhisattva named Manjushri (文殊師利), with ten thousand Bodhisattvas as his retinue, constantly teaching them the Dharma.' This mountain is south of Daizhou and northeast of Xinzhou, named Mount Wutai. The Shurangama Samadhi Sutra says: 'Manjushri is the Dragon Seed Supreme King Buddha of the past Equal World.' Also, the Angulimaliya Sutra says: 'Manjushri is the Mani Jewel Accumulation Buddha of the Eastern Joyful World.' The realm of that divine nun must be a manifestation of Manjushri to show the Brahman monk.
Believing and Accepting the Great Sutra
During the Zhenguan era, Sun Simiao (孫思邈) took flowing pearl elixir and mica powder, and at the age of one hundred and fifty, his face was like a maiden's. He came to Chang'an and spoke of the affairs between Qi and Wei as if he had seen them with his own eyes. He wrote this sutra seven hundred and fifty copies. At that time, Emperor Taizong wanted to read Buddhist scriptures and asked Sun Simiao which sutra was the greatest. Sun Simiao said the Avatamsaka Sutra (華嚴經) was revered by the Buddha. The emperor said, 'Now the Tripitaka Master Xuanzang (玄奘) has translated the six hundred fascicles of the Mahaprajnaparamita Sutra (大般若經), why is it not the greatest, but the sixty fascicles of the Avatamsaka Sutra are considered the greatest?' Sun Simiao replied, 'The Dharmadhatu of the Avatamsaka Sutra is complete with all Dharmas, and within one Dharma, one can expound the sutras of the great chiliocosm. The Prajna Sutra is only one Dharma within the Avatamsaka Sutra.' Emperor Taizong then realized and upheld the Avatamsaka Sutra.
(Zhang Wujin's 'Treatise on Protecting the Dharma' also records Sun Simiao writing the Avatamsaka Sutra. The above four items are from Master Ying's 'Record of Responses'). 'Bamboo Window Second Brush' says: 'Someone asked, what does it mean that no sutra can compare to the Avatamsaka Sutra?' The answer is: 'In the past, Dharma Master Xuanzang translated six hundred fascicles of the Prajna Sutra and presented them to the emperor. The emperor said, 'The Prajna Sutra is so vast, why not place it before the Avatamsaka Sutra?' The Dharma Master said, 'The Avatamsaka Sutra is complete with limitless Dharmas, and although the Prajna Sutra is vast, it is only one Dharma within the limitless Dharmas of the Avatamsaka Sutra.'
有僧作數格供經。華嚴經供于最上。一日取誦訖。納之中格明晨經忽在上。僧大驚異。蓋經之威神所致。亦持經之精誠所感也。且三藏聖教。獨華嚴如天王。專制宇內。諸侯公卿大夫百執事。以至兆民。皆其所統馭也。夫孰與之等也。
口光益物
續高僧傳云。魏武陵王東下。令弟規守益州。魏遣將軍尉遲迥來伐蜀。規既降款。城內大有名僧。皆被拘禁。至夜忽有光明。迥遣人尋光。乃見諸僧並睡。惟僧法建。端坐誦經。光從口出。迥聞。自到建所。頂禮坐聽。至旦始休。迥問法師昨夜所誦何經。答曰。華嚴經。迥曰。法師誦得幾許。答曰。貧道發心。欲誦一藏情多懈怠。今始得千卷。迥驚疑不信。將欲試之。曰屈誦一遍。應不勞損耶。建答曰。讀誦經典。沙門常事。豈憚勞苦。乃設高座。令諸僧眾。並執本遂聽建登座誦經。七日七夜。數乃滿足。迥起謝曰。弟子兵將。不得久停。請從此辭。諸僧因並釋放。迥既出。嘆息曰。自如來滅后。阿難是為總持。豈能過此。蜀中乃有此人。所以常保安樂。奇哉。
書論病痊
眉州中巖華嚴祖覺禪師。幼聰慧。過目成誦。著書排釋氏。惡境忽現。悔過出家。依慧目能禪師。未幾疽發膝上。五年醫莫愈。因書華嚴合論畢。夜感異夢。旦即舍杖步趨。一日
【現代漢語翻譯】 現代漢語譯本：
有一位僧人做了幾個架子用來供奉佛經。《華嚴經》（Avatamsaka Sutra，大乘佛教的重要經典）被供奉在最上層的架子上。一天，這位僧人取出《華嚴經》誦讀完畢，放回中間的架子上。第二天早上，經書卻突然出現在最上層的架子上。僧人非常驚訝，認為這是經書的威神力所致，也是僧人持誦經書的精誠所感。而且，在所有的三藏（Tripitaka，佛教經典的總稱）聖教中，只有《華嚴經》如同天王一般，專門統制宇宙之內的一切，諸侯、公卿、大夫、百官，乃至所有的百姓，都在它的統領之下。還有什麼能與它相比呢？ 口光益物 《續高僧傳》記載，魏國的武陵王向東進發，命令他的弟弟規鎮守益州。魏國派遣將軍尉遲迥前來攻打蜀地。規已經投降，城內有很多有名的僧人，都被拘禁起來。到了晚上，忽然出現光明。尉遲迥派人尋找光芒，發現眾僧都在睡覺，只有僧人法建端坐誦經，光芒從他的口中發出。尉遲迥聽聞此事，親自來到法建所在之處，頂禮膜拜，坐下聽經，直到天亮才停止。尉遲迥問法師昨夜所誦何經，法建回答說：『《華嚴經》。』尉遲迥問：『法師誦了多少？』法建回答說：『貧道發心想要誦完整部經藏，但因為情多懈怠，如今才誦了一千卷。』尉遲迥驚疑不信，想要試探他，說：『請法師誦讀一遍，應該不會太勞累吧？』法建回答說：『讀誦經典是沙門（Sramana，出家修道者）的日常事務，怎麼會害怕勞苦呢？』於是設定高座，讓眾僧拿著經本聽法建登座誦經，七天七夜，誦經的數量才滿足。尉遲迥起身感謝說：『弟子率領軍隊，不能久留，請允許我從此告辭。』眾僧因此都被釋放。尉遲迥離開后，嘆息說：『自從如來（Tathagata，佛的稱號）滅度后，阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）被稱為總持（Dharani，總一切法，持一切義），難道還能超過這位法師嗎？蜀地竟然有這樣的人，所以才能常常保安樂。真是奇妙啊！』 書論病痊 眉州中巖華嚴祖覺禪師，年幼時就非常聰慧，過目不忘。他曾經著書排斥佛教，後來惡境顯現，於是後悔出家，依止慧目能禪師。不久，他的膝蓋上長了毒瘡，五年都無法治癒。後來，他書寫《華嚴合論》完畢，夜裡感得奇異的夢境，第二天就能捨棄枴杖行走。有一天
【English Translation】 English version:
A monk made several shelves to enshrine sutras. The Avatamsaka Sutra (Huayan Jing, a major scripture in Mahayana Buddhism) was placed on the top shelf. One day, the monk took the Avatamsaka Sutra, recited it, and placed it back on the middle shelf. The next morning, the sutra suddenly appeared on the top shelf. The monk was very surprised, believing that this was due to the power and divinity of the sutra, and also due to the monk's sincere devotion in reciting the sutra. Moreover, among all the Tripitaka (Sanzang, the complete collection of Buddhist scriptures) teachings, only the Avatamsaka Sutra is like a heavenly king, specifically governing everything within the universe. Dukes, ministers, high officials, all officials, and even all the people are under its rule. What else can compare to it? Mouth Radiating Light Benefits Beings The 'Continued Biographies of Eminent Monks' records that the Prince of Wuling of the Wei Dynasty marched eastward and ordered his younger brother Gui to guard Yizhou. The Wei Dynasty sent General Yuchi Jiong to attack Shu. Gui had already surrendered, and there were many famous monks in the city, all of whom were detained. At night, light suddenly appeared. Yuchi Jiong sent people to find the light and found that all the monks were sleeping, except for the monk Fajian, who was sitting upright reciting sutras, with light emanating from his mouth. Yuchi Jiong heard of this and personally went to Fajian's location, prostrated himself, sat down, and listened to the sutra until dawn. Yuchi Jiong asked the Dharma master what sutra he had recited last night. Fajian replied, 'The Avatamsaka Sutra.' Yuchi Jiong asked, 'How much has the Dharma master recited?' Fajian replied, 'This humble monk aspired to recite the entire canon, but due to excessive emotions and laziness, I have only recited a thousand scrolls so far.' Yuchi Jiong was surprised and doubtful, wanting to test him, and said, 'Please recite it once, it shouldn't be too tiring, right?' Fajian replied, 'Reciting scriptures is a common practice for a Sramana (Shamen, a renunciate), how could I be afraid of hardship?' So he set up a high seat and had the monks hold the scriptures and listen to Fajian ascend the seat and recite the sutra. After seven days and seven nights, the number of recitations was fulfilled. Yuchi Jiong got up and thanked him, saying, 'This disciple leads troops and cannot stay for long, please allow me to take my leave.' All the monks were then released. After Yuchi Jiong left, he sighed and said, 'Since the Tathagata (Rulai, an epithet of the Buddha) passed away, Ananda (one of the Buddha's ten great disciples, known for his strong memory) has been called the upholder of all teachings (Dharani, holding all dharmas, upholding all meanings), can anyone surpass this Dharma master? There is such a person in Shu, so they can always be safe and happy. How wonderful!' Writing a Treatise Cures Illness Zen Master Zujue of Zhongyan Huayan Temple in Meizhou was very intelligent from a young age and could memorize everything he saw. He once wrote a book rejecting Buddhism, but later evil omens appeared, so he repented and became a monk, relying on Zen Master Huimu Neng. Soon after, a carbuncle developed on his knee, and it could not be cured for five years. Later, after he finished writing the 'Combined Treatise on the Avatamsaka Sutra', he had a strange dream at night, and the next day he was able to abandon his crutches and walk. One day
誦至現相品曰。佛身無有生。而能示出生。法性如虛空。諸佛于中住。無住亦無去。處處皆見佛。遂悟華嚴宗旨。洎登僧籍。府帥請講于千部堂詞旨宏放。眾皆歎服(見五燈會元)。
開函光照
唐定州中山修德禪師。不知氏族。苦節成性。守道山林。專以華嚴為業。于永徽四年。發心抄寫。故別為凈院。植楮樹。凡歷三年。灌以香水。潔凈造紙。復別筑凈臺。于上起屋。召善書人溈州王恭。別院齋戒。洗浴凈衣。焚香布花。懸諸幡蓋。禮經懺悔。方升座焉。下筆含香。舉筆吐氣。每日恒然。然禪師猶日入凈室運想。每寫一卷。施縑十疋。一部皆然。而竭盡志誠。恭皆不受才寫經畢。設齋慶之。大眾集已。德于眾前。燒香散花。發弘誓願。才開經藏。放大光明。周七十餘里。照定州城。城中士女。普皆同見。山中齋眾。投身宛轉。悲哽懺悔。無不信仰。
天華供養(德圓。前列書寫章。見事蹟希有。故重出之。令人欣慕。愈生信仰也)
僧德圓。不知氏族。天水人也。常以華嚴為業。讀誦受持。妙統宗極。遂修一凈園。植諸谷楮。並種以香草。雜以鮮花。每一入園。必加洗濯。身著凈衣。溉以香水。楮生三載。香氣氛馥。別造凈室。香泥塗地。結壇凈器。浴具新衣。匠人齋戒。易服出入。必
【現代漢語翻譯】 誦至現相品時，他領悟到佛身並非真實存在，卻能示現出生；法性如同虛空般無邊無際，諸佛安住其中。既不固定於某處，也不來去不定，而是處處都能見到佛。於是，他徹底領悟了《華嚴經》的宗旨。後來，他正式成為僧人，府帥邀請他在千部堂講經，他的言辭宏大精妙，聽眾無不歎服。（見《五燈會元》）
開函光照
唐朝定州中山的修德禪師，身世不詳。他以艱苦的修行作為自己的天性，在山林中堅守正道，專心研習《華嚴經》。在永徽四年，他發願抄寫《華嚴經》，因此特別建造了一座清凈的院落，種植楮樹。三年間，他用香水澆灌楮樹，用潔凈的楮樹皮造紙。他又另外建造了一座清凈的高臺，在高臺上蓋了房屋。他召來善於書法的溈州人王恭，在別院齋戒，沐浴更衣，焚香獻花，懸掛幡蓋，禮拜經書，懺悔罪業，然後才升座開始抄寫。王恭下筆時口中含著香，舉筆時氣息調勻，每天都這樣。然而，修德禪師仍然每天日落時進入凈室，冥思觀想。每抄寫一卷經書，就佈施縑帛十匹，整部經書都如此。他們竭盡誠心，但王恭始終沒有接受這些縑帛。經書抄寫完畢后，他們設齋慶祝。大眾聚集后，修德禪師在眾人面前燒香散花，發下弘大的誓願。當打開經書時，放射出巨大的光明，照亮了周圍七十餘里的範圍，甚至照亮了定州城。城中的男女老少，都親眼目睹了這一景象。山中的齋戒大眾，激動地跪倒在地，悲傷哽咽地懺悔，無不生起深深的信仰。
天華供養（德圓，前文已列出書寫章節，因其事蹟稀有，故再次列出，令人心生欣慕，更加堅定信仰）
僧人德圓，身世不詳，是天水人。他常以研習《華嚴經》為事業，讀誦受持，精妙地掌握了《華嚴經》的宗旨。於是，他修建了一座清凈的園林，種植楮樹，並種上香草，間雜著鮮花。每次進入園林，他必定先沐浴更衣，身穿乾淨的衣服，用香水澆灌。楮樹生長了三年，散發出濃郁的香氣。他另外建造了一間清凈的房間，用香泥塗抹地面，準備好結壇的器具和新的浴具衣服。工匠們也齋戒沐浴，更換衣服后才能出入。
【English Translation】 Upon reciting the 'Manifestations' chapter, he realized that the Buddha's body is not truly born, yet it can manifest birth; the nature of Dharma is like the boundless void, in which all Buddhas reside. Neither fixed in one place, nor coming and going, but the Buddha can be seen everywhere. Thus, he thoroughly understood the essence of the Avatamsaka Sutra (Huayan Jing). Later, he formally became a monk, and the prefect invited him to lecture at the Thousand-Section Hall. His words were grand and profound, and the audience was full of admiration. (See 'Wudeng Huiyuan')
Opening the Case, Light Shines
Zen Master Xiude of Zhongshan, Dingzhou in the Tang Dynasty, his origins are unknown. He took arduous practice as his nature, upholding the Way in the mountains and forests, and dedicated himself to the Avatamsaka Sutra (Huayan Jing). In the fourth year of Yonghui, he vowed to transcribe the Avatamsaka Sutra (Huayan Jing), so he specially built a pure courtyard and planted paper mulberry trees (chu shu). For three years, he watered the trees with fragrant water and used the clean bark to make paper. He also built a separate pure platform and erected a house on it. He summoned Wang Gong of Weizhou, a skilled calligrapher, to observe a fast in a separate courtyard, bathe and change clothes, burn incense, offer flowers, hang banners, and repent before the scriptures before ascending to the seat to begin copying. Wang Gong held incense in his mouth when writing and regulated his breath when lifting the brush, doing so every day. However, Zen Master Xiude still entered the pure room at sunset every day to meditate. For each volume of scripture copied, he donated ten bolts of silk, doing so for the entire scripture. They exhausted their sincerity, but Wang Gong never accepted the silk. After the scripture was copied, they held a vegetarian feast to celebrate. After the assembly gathered, Zen Master Xiude burned incense and scattered flowers in front of everyone, making a grand vow. When the scripture case was opened, it emitted a great light, illuminating an area of over seventy li, even illuminating the city of Dingzhou. The men and women of the city all witnessed this scene. The fasting assembly in the mountains knelt on the ground in excitement, repenting with sorrowful sobs, and all arose with deep faith.
Celestial Flowers Offered (De Yuan, the writing chapter was listed earlier, because its deeds are rare, so it is listed again, making people feel happy and admire, and further strengthening faith)
The monk Deyuan, whose origins are unknown, was a native of Tianshui. He often dedicated himself to studying the Avatamsaka Sutra (Huayan Jing), reciting and upholding it, and skillfully mastered the essence of the Avatamsaka Sutra (Huayan Jing). Therefore, he built a pure garden, planted paper mulberry trees (chu shu), and planted fragrant herbs, interspersed with fresh flowers. Every time he entered the garden, he would first bathe and change clothes, wearing clean clothes, and water with fragrant water. The paper mulberry trees (chu shu) grew for three years, emitting a rich fragrance. He built a separate pure room, smeared the ground with fragrant mud, and prepared the instruments for setting up the altar and new bathing clothes. The craftsmen also fasted and bathed, and could only enter and exit after changing clothes.
盥漱薰香。剝楮取皮。浸以沉水。護凈造紙。畢歲方成(上別建凈室為造紙人。下更造新室為寫經者)。別筑凈基。更造新室。乃至柱樑椽瓦。並濯以香湯。每事嚴潔。堂中別施方柏牙座。用布香華。上懸寶蓋。垂諸玲珮。雜以流蘇。白檀紫沈為以經案。並充筆管。書生日受齋戒。香湯三浴。華冠凈服。狀類天人。將入經室。必夾路焚香。唄先引之。圓亦形服嚴凈。執爐恭導。散花供養。方乃書寫。圓胡跪運想。注目傾心。才寫數行。每字皆放光明。照於一院。舉眾同見。莫不悲感。久之方歇。復有神人執戟。現形警衛。圓與書生同見。餘人則不睹焉。又有青衣梵童。無何而至。手執天花。忽申供養。前後靈感。雜沓相仍。迄經二載。書寫方畢。盛以香函。置諸寶帳。安彼凈堂。每申頂謁。后因轉讀。函發異光。至於嚴潔。敬絕今古。此經遞授。於今五代。有清凈轉讀者。時亦靈應昭然。其經今在西太原賢首法師處。守護供養。
菩薩授經
唐永隆年。中郭神亮。雍州長安縣人。梵行清凈。因忽暴終。諸天引至兜率天宮。敬禮彌勒。有一菩薩謂亮曰。何不受持華嚴。對曰。為無人講。菩薩曰。有人現講。何以言無。亮后蘇。具向薄塵法師敘其事。以此而詳賢首之弘轉法輪。亞跡參聖徴矣(已上三條見會玄
【現代漢語翻譯】 現代漢語譯本 盥洗漱口，焚香。剝下楮樹皮，用沉香水浸泡。保持清潔，製造紙張。耗費一整年才完成（上面另外建造乾淨的房間給造紙的人，下面再建造新的房間給抄寫經書的人）。另外築起乾淨的地基，再建造新的房間。乃至柱子、房梁、椽子、瓦片，都用香湯洗滌。每件事都極其嚴謹清潔。堂中另外設定方形柏木的牙座，用布匹、香、花裝飾，上面懸掛寶蓋，垂下各種各樣的玲瓏玉珮，雜以流蘇。用白檀、紫沉木製作經案，並充當筆管。抄寫經書的人每天接受齋戒，用香湯沐浴三次，戴著華麗的帽子，穿著乾淨的衣服，樣子如同天人。將要進入經室時，必定在道路兩旁焚香，用唄讚引導。圓也穿著嚴謹乾淨的衣服，拿著香爐恭敬地引導，散花供養，然後才開始抄寫。圓胡跪著，集中精神，全神貫注。才寫幾行，每個字都放出光明，照亮整個院子，所有人都看見了，無不感到悲傷和感動。過了很久光明才消失。又有神人拿著戟，顯現身形警戒護衛。圓和抄寫經書的人都看見了，其他人則看不見。又有穿著青色衣服的梵童，不知道從哪裡來，手裡拿著天花，忽然前來供養。前後出現的靈異感應，接連不斷。經過兩年，抄寫才完成。用香木匣子盛放，放置在寶帳中，安放在那間乾淨的堂里。每次都恭敬地頂禮膜拜。後來因為要轉讀，打開匣子，發出奇異的光芒。至於嚴謹清潔，恭敬至極，超過了古今所有的人。這部經書一代一代地傳授，到現在已經五代了。有清凈的轉讀者，也會有靈驗的感應顯現。這部經書現在在西太原賢首法師那裡，守護供養。
菩薩授經
唐朝永隆年間，中郭神亮（人名），是雍州長安縣人。他的行為像梵行一樣清凈，因為忽然暴病而死。諸天引導他到兜率天宮，恭敬地禮拜彌勒（未來佛）。有一位菩薩對神亮說：『為什麼不受持《華嚴經》？』神亮回答說：『因為沒有人講解。』菩薩說：『有人正在講解，為什麼說沒有？』神亮後來甦醒，詳細地向薄塵法師敘述了這件事。因此可以詳細地瞭解賢首法師弘揚轉法輪的事蹟，幾乎可以與聖人的事蹟相比了（以上三條見《會玄記》）。
【English Translation】 English version After washing and rinsing the mouth, incense is burned. The bark of the paper mulberry tree is peeled, and soaked in agarwood-infused water. Maintaining cleanliness, paper is made. It takes a whole year to complete (a clean room is built separately for the papermakers, and another new room is built for the sutra scribes). A clean foundation is built separately, and a new room is constructed. Even the pillars, beams, rafters, and tiles are washed with fragrant water. Every matter is extremely meticulous and clean. In the hall, a square cypress tooth-seat is set up separately, decorated with cloth, incense, and flowers, with a jeweled canopy hanging above, and various exquisite pendants hanging down, interspersed with tassels. Sandalwood and purple agarwood are used to make the sutra table, and also serve as penholders. The scribe observes a daily fast, bathes three times with fragrant water, wears a magnificent hat and clean clothes, appearing like a celestial being. When entering the sutra room, incense is burned along the road, and chanting leads the way. Yuan also wears meticulous and clean clothes, holding a censer respectfully guiding, scattering flowers as offerings, and then begins to write. Yuan kneels, concentrates his mind, and focuses his attention. After writing only a few lines, each character emits light, illuminating the entire courtyard, which everyone sees, and all feel sorrow and emotion. After a long time, the light disappears. Then a divine being holding a halberd appears, guarding and protecting. Yuan and the scribe both see it, but others do not. Then a blue-clad Brahma child, from who knows where, arrives holding celestial flowers, suddenly offering them. The spiritual responses appear one after another. After two years, the writing is completed. It is placed in a fragrant wooden box, placed in a jeweled tent, and placed in that clean hall. Each time, they respectfully prostrate and worship. Later, because it was to be recited, the box was opened, emitting strange light. As for the meticulousness and cleanliness, the reverence is extreme, surpassing all people of the past and present. This sutra has been passed down from generation to generation, and now it is in its fifth generation. Those who recite it with purity will also have spiritual responses manifest. This sutra is now with the virtuous head Dharma master in Xitaiyuan, who protects and makes offerings to it.
Bodhisattva Imparts a Sutra
During the Yonglong era of the Tang Dynasty, Zhong Guo Shenliang (a personal name), was a person from Chang'an County, Yongzhou. His conduct was as pure as Brahma conduct, and he suddenly died of a sudden illness. The devas led him to the Tushita Heaven Palace, where he respectfully paid homage to Maitreya (the future Buddha). A Bodhisattva said to Shenliang, 'Why do you not uphold the Avatamsaka Sutra (Flower Garland Sutra)?' Shenliang replied, 'Because there is no one to explain it.' The Bodhisattva said, 'There is someone currently explaining it, why do you say there is not?' Shenliang later awoke and recounted the matter in detail to Dharma Master Bo Chen. Therefore, one can understand in detail the deeds of Dharma Master Xianshou in propagating the turning of the Dharma wheel, which can almost be compared to the deeds of a sage (The above three items are found in the Hui Xuan Ji).
記)。
十地品離垢地菩薩章
爾時金剛藏菩薩。告解脫月菩薩言。佛子。菩薩摩訶薩已修初地。欲入第二地。當起十種深心。何等為十。所謂正直心。柔軟心。堪能心。調伏心。寂靜心。純善心。不雜心。無顧戀心。廣心。大心。菩薩以此十心得入第二離垢地。佛子。菩薩住離垢地。性自遠離一切殺生。不畜刀杖。不懷怨恨。有慚有愧。仁恕具足。於一切眾生有命之者。常生利益慈念之心。是菩薩尚不噁心惱諸眾生。何況於他起眾生想。故以重意而行殺害。性不偷盜。菩薩于自資財常知止足。於他慈恕不欲侵損。若物屬他。起他物想。終不於此而生盜心。乃至草葉不與不取。何況其餘資生之具。性不邪淫。菩薩于自妻知足。不求他妻。於他妻妾。他所護女親族媒定。及為法所護。尚不生於貪染之心。何況從事。況于非道。性不妄語。菩薩常作實語。真語。時語。乃至夢中亦不忍作覆藏之語。無心欲作。何況故犯。性不兩舌。菩薩于諸眾生無離間心。無惱害心。不將此語為破彼故而向彼說。不將彼語為破此故而向此說。未破者不令破。已破者不增長。不喜離間。不樂離間。不作離間語。不說離間語。若實若不實。性不惡口。所謂毒害語。粗獷語。苦他語。令他瞋恨語。現前語。不現前語。鄙惡語。庸賤語
【現代漢語翻譯】 現代漢語譯本：
十地品 離垢地菩薩章
這時，金剛藏菩薩（Vajragarbha Bodhisattva，象徵堅固智慧的菩薩）告訴解脫月菩薩（Mokshamati Bodhisattva，象徵從煩惱中解脫的菩薩）說：『佛子，菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）已經修習了初地（Prathamā Bhūmi，歡喜地），想要進入第二地（Vimalā Bhūmi，離垢地），應當生起十種深刻的心。是哪十種呢？就是正直心、柔軟心、堪能心、調伏心、寂靜心、純善心、不雜心、無顧戀心、廣心、大心。菩薩憑藉這十種心得以進入第二離垢地。』
『佛子，菩薩安住于離垢地，其本性自然遠離一切殺生行為，不持有刀杖，不懷有怨恨，具有慚愧之心，仁慈寬恕，對於一切有生命的眾生，常常生起利益和慈悲的念頭。這樣的菩薩尚且不會以噁心惱害眾生，更何況會生起眾生之想，而以沉重的心意去進行殺害呢？其本性不偷盜。菩薩對於自己的資財常常知足，對於他人慈悲寬恕，不想要侵佔損害。如果某物屬於他人，就認為是屬於他人的物品，終究不會因此而生起盜竊之心，乃至一草一葉，不給予就不會拿取，更何況是其他的資生之具呢？其本性不邪淫。菩薩對於自己的妻子感到滿足，不追求他人的妻子。對於他人的妻妾，他人所保護的女子，親族已經訂婚的，以及為佛法所守護的，尚且不會生起貪戀染著之心，更何況是從事邪淫的行為，更何況是于非法的性行為呢？其本性不妄語。菩薩常常說真實的話、真誠的話、及時的話，乃至在夢中也不忍心說虛假隱瞞的話，沒有想要說謊的心，更何況是故意犯戒呢？其本性不兩舌。菩薩對於一切眾生沒有離間之心，沒有惱害之心，不會爲了破壞彼此的關係而將此話向彼方說，也不會爲了破壞彼此的關係而將彼方的話向此方說。未被破壞的關係不會使其破壞，已經被破壞的關係不會使其增長，不喜好離間，不樂於離間，不做離間語，不說離間語，無論是真實的還是不真實的。其本性不惡口，也就是指那些惡毒傷人的話、粗暴野蠻的話、使他人痛苦的話、使他人嗔恨的話、當面說的話、背後說的話、卑鄙惡劣的話、庸俗下賤的話。』
【English Translation】 English version:
Chapter on the Bodhisattva of the Stainless Ground in the Ten Grounds Section
At that time, Vajragarbha Bodhisattva (Vajragarbha Bodhisattva, symbolizing solid wisdom) said to Mokshamati Bodhisattva (Mokshamati Bodhisattva, symbolizing liberation from afflictions): 'Son of Buddha, a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, a great Bodhisattva) who has cultivated the first ground (Prathamā Bhūmi, the Ground of Joy) and wishes to enter the second ground (Vimalā Bhūmi, the Stainless Ground) should generate ten kinds of profound minds. What are the ten? They are: an upright mind, a gentle mind, a capable mind, a tamed mind, a tranquil mind, a purely virtuous mind, an unmixed mind, a mind without attachment, a vast mind, and a great mind. A Bodhisattva enters the second Stainless Ground with these ten minds.'
'Son of Buddha, a Bodhisattva abiding in the Stainless Ground naturally refrains from all killing, does not possess knives or weapons, does not harbor resentment, has a sense of shame and remorse, is full of kindness and forgiveness, and constantly generates thoughts of benefit and compassion for all living beings with life. Such a Bodhisattva would not even harm beings with an evil mind, let alone conceive of beings and intentionally commit killing with a heavy heart. Their nature is non-stealing. A Bodhisattva is always content with their own possessions and is compassionate and forgiving towards others, not wanting to infringe or harm them. If something belongs to another, they regard it as belonging to that person and never generate a thought of stealing it, not even a blade of grass will they take without being given, let alone other means of livelihood. Their nature is non-sexual misconduct. A Bodhisattva is content with their own spouse and does not seek another's spouse. Towards another's wives and concubines, women protected by others, women betrothed by relatives, and those protected by the Dharma, they do not even generate a mind of greed or attachment, let alone engage in such actions, let alone in unlawful sexual acts. Their nature is non-false speech. A Bodhisattva always speaks truthfully, sincerely, and at the right time, and even in dreams, they cannot bear to utter deceptive or concealing words, having no intention to lie, let alone deliberately violate this precept. Their nature is non-divisive speech. A Bodhisattva has no intention to create discord among beings, no intention to harm them, and will not speak these words to that person to break up the relationship, nor will they speak those words to this person to break up the relationship. They do not cause unbroken relationships to break, nor do they increase already broken relationships. They do not delight in division, do not enjoy division, do not make divisive speech, and do not speak divisive words, whether true or untrue. Their nature is non-harsh speech, which refers to poisonous and harmful words, coarse and savage words, words that cause others pain, words that cause others to be angry, words spoken in their presence, words spoken in their absence, base and vile words, and vulgar and lowly words.'
。不可樂聞語。聞者不悅語。瞋忿語。如火燒心語。怨結語。熱惱語。不可愛語。不可樂語。能壞自身他身語。如是等語。皆悉舍離常。作潤澤語。柔軟語。悅意語。可樂聞語。聞者喜悅語。善入人心語。風雅典則語。多人愛樂語。多人悅樂語。身心踴悅語。性不綺語。菩薩常樂思審語。時語。實語。義語。法語。順道理語。巧調伏語。隨時籌量決定語。是菩薩乃至戲笑尚恒思審。何況故出散亂之言。性不貪慾。菩薩於他財物。他所資用。不生貪心。不願不求。性離瞋恚。菩薩于。一切眾生。恒起慈心。利益心。哀愍心。歡喜心。和潤心。攝受心。永舍瞋恨怨害熱惱。常思順行仁慈祐益。又離邪見。菩薩住于正道。不行占卜。不取惡戒。心見正直。無誑無謟。于佛法僧起決定信。佛子。菩薩摩訶薩如是護持十善業道。常無間斷。復作是念。一切眾生墮惡趣者。莫不皆以十不善業。是故我當自修正行。亦勸於他令修正行。何以故。若自不能修行正行。令他修者。無有是處。佛子。此菩薩摩訶薩復作是念。十不善業道。是地獄畜生餓鬼受生因。十善業道。是人天乃至有頂處受生因。又此上品十善業道以智慧修習。心狹劣故。怖三畏故。闕大悲故。從他聲聞而解了故。成聲聞乘。又此上品十善業道修治清凈。不從他教自覺悟
故。大悲方便不具足故。悟解甚深因緣法故。成獨覺乘。又此上品十善業道修治清凈。心廣無量故。具足悲愍故。方便所攝故。發生大愿故。不捨眾生故。希求諸佛大智故。凈治菩薩諸地故。凈修一切諸度故。成菩薩廣大行。又此上上十善業道一切種清凈故。乃至證十力四無畏故。一切佛法皆得成就。是故我今等行十善。應令一切具足清凈。如是方便。菩薩當學。佛子。此菩薩摩訶薩又作是念。十不善業道。上者地獄因。中者畜生因。下者餓鬼因。于中殺生之罪。能令眾生墮于地獄畜生餓鬼。若生人中。得二種果報。一者短命。二者多病。偷盜之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者貧窮。二者共財不得自在。邪淫之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者妻不貞良。二者不得隨意眷屬。妄語之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者多被誹謗。二者為他所誑。兩舌之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者眷屬乖離。二者親族弊惡。惡口之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者常聞惡聲。二者言多諍訟。綺語之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者言無人受。二者語不明瞭。貪慾之罪。亦令眾生墮三惡道。若生人中。得二種果報
【現代漢語翻譯】 現代漢語譯本：因此，由於大悲和方便不夠圓滿，雖然領悟了甚深的因緣法，卻成就了獨覺乘（Pratyekabuddha-yāna，一種獨自覺悟的乘）。此外，這上品十善業道如果修治清凈，心胸廣大無量，具足悲憫之心，被方便法所攝持，發起廣大的誓願，不捨棄一切眾生，希求諸佛的廣大智慧，清凈菩薩的各個階位（Bhumi，菩薩修行的階段），清凈修習一切波羅蜜（Pāramitā，度，到達彼岸的方法），就能成就菩薩廣大的修行。再者，這上上品的十善業道如果一切種類都清凈，乃至證得十力（Daśa-bala，佛的十種力量）和四無畏（Catvāri vaiśāradyāni，佛的四種無所畏懼的品質），一切佛法都能得到成就。因此，我現在應當平等地奉行十善，應當使一切都具足清凈。像這樣的方便法，菩薩應當學習。佛子，這位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）又這樣想：十不善業道，上等的會導致地獄的果報，中等的會導致畜生的果報，下等的會導致餓鬼的果報。其中，殺生的罪過，能使眾生墮入地獄、畜生、餓鬼道。如果生在人道中，會得到兩種果報：一是短命，二是多病。偷盜的罪過，也會使眾生墮入三惡道。如果生在人道中，會得到兩種果報：一是貧窮，二是與他人共有的財產不能自主。邪淫的罪過，也會使眾生墮入三惡道。如果生在人道中，會得到兩種果報：一是妻子不貞潔善良，二是不能得到如意的眷屬。妄語的罪過，也會使眾生墮入三惡道。如果生在人道中，會得到兩種果報：一是經常被人誹謗，二是經常被他人欺騙。兩舌的罪過，也會使眾生墮入三惡道。如果生在人道中，會得到兩種果報：一是眷屬離散，二是親族品行惡劣。惡口的罪過，也會使眾生墮入三惡道。如果生在人道中，會得到兩種果報：一是經常聽到惡劣的聲音，二是言語多有爭訟。綺語的罪過，也會使眾生墮入三惡道。如果生在人道中，會得到兩種果報：一是說的話沒有人聽，二是說話不清楚明白。貪慾的罪過，也會使眾生墮入三惡道。如果生在人道中，會得到兩種果報：
【English Translation】 English version: Therefore, because great compassion and skillful means are not fully complete, although one understands the profound law of dependent origination, one attains the Pratyekabuddha-yāna (a vehicle of solitary enlightenment). Furthermore, if this superior path of the ten wholesome actions is cultivated and purified, with a mind that is vast and immeasurable, possessing compassion, being embraced by skillful means, generating great vows, not abandoning all sentient beings, aspiring to the great wisdom of all Buddhas, purifying the Bodhisattva's stages (Bhumi, stages of Bodhisattva practice), purifying and cultivating all perfections (Pāramitā, perfections, methods to reach the other shore), one can accomplish the vast practice of a Bodhisattva. Moreover, if this supreme path of the ten wholesome actions is pure in every way, even to the point of attaining the ten powers (Daśa-bala, the ten powers of a Buddha) and the four fearlessnesses (Catvāri vaiśāradyāni, the four kinds of fearlessness of a Buddha), all Buddha-dharmas can be accomplished. Therefore, I should now equally practice the ten wholesome actions, and I should make everything fully pure. Bodhisattvas should learn such skillful means. O son of Buddha, this Bodhisattva-mahāsattva (great Bodhisattva) also thinks thus: The ten unwholesome actions, the superior ones lead to the retribution of hell, the intermediate ones lead to the retribution of animals, and the inferior ones lead to the retribution of hungry ghosts. Among them, the sin of killing can cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If born in the human realm, one will receive two kinds of retribution: first, a short life; second, many illnesses. The sin of stealing also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: first, poverty; second, not being able to freely control property shared with others. The sin of sexual misconduct also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: first, a wife who is not chaste and virtuous; second, not being able to obtain a satisfactory family. The sin of false speech also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: first, often being slandered; second, often being deceived by others. The sin of divisive speech also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: first, family members being estranged; second, relatives being of bad character. The sin of harsh speech also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: first, often hearing unpleasant sounds; second, much arguing in speech. The sin of frivolous speech also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: first, one's words not being heeded by anyone; second, one's speech not being clear. The sin of greed also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution:
。一者心不知足。二者多欲無厭。瞋恚之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者常被他人求其長短。二者恒被於他之所惱害。邪見之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者生邪見家。二者其心謟曲。佛子。十不善業道。能生此等無量無邊眾大苦聚。是故菩薩作如是念。我當遠離十不善道。以十善道為法園苑。愛樂安住。自住其中。亦勸他人令住其中(能音耐。堪耐也)。
覺林菩薩偈
華嚴第四會夜摩天宮。無量菩薩雲集說偈贊佛。爾時覺林菩薩。承佛神力。遍觀十方。而說頌言。
譬如工畫師。分佈諸彩色。虛妄取異相。大種無差別。大種中無色。色中無大種。亦不離大種。而有色可得。心中無彩畫。彩畫中無心。然不離於心。有彩畫可得。彼心恒不住。無量難思議。示現一切色。各各不相知。譬如工畫師。不能知自心。而由心故畫。諸法性如是。心如工畫師。能畫諸世間。五蘊悉從生。無法而不造。如心佛亦爾。如佛眾生然。應知佛與心。體性皆無盡。若人知心行。普造諸世間。是人則見佛。了佛真實性。自不住于身。身亦不住心。而能作佛事。自在未曾有。若人慾了知。三世一切佛。應觀法界性。一切唯心造。
(前云。既一偈之功能破地獄。何況此全
【現代漢語翻譯】 現代漢語譯本 一、心不知足：第一種罪過是內心永遠無法滿足。 二、多欲無厭：第二種罪過是貪求慾望，永無止境。 瞋恚之罪，亦令眾生墮三惡道：嗔恨和憤怒的罪過，也會使眾生墮入地獄、餓鬼、畜生三惡道。 若生人中，得二種果報：如果（因嗔恚之罪）轉生為人，會得到兩種果報： 一者常被他人求其長短：一是經常被人挑剔和議論。 二者恒被於他之所惱害：二是總是受到他人的困擾和傷害。 邪見之罪，亦令眾生墮三惡道：持有不正當見解的罪過，也會使眾生墮入三惡道。 若生人中，得二種果報：如果（因邪見之罪）轉生為人，會得到兩種果報： 一者生邪見家：一是出生在持有不正當見解的家庭。 二者其心謟曲：二是內心奸詐虛偽。 佛子（Buddha's disciples）：佛弟子們，這十種不善的行業，能夠產生如此無量無邊的巨大痛苦。 是故菩薩作如是念：因此，菩薩應當這樣想： 我當遠離十不善道，以十善道為法園苑，愛樂安住：我應當遠離這十種不善的道路，以十種善行作為修法的園林，喜愛並安住其中。 自住其中，亦勸他人令住其中：自己安住其中，也勸導他人也安住其中（能音耐，堪耐也）。 覺林菩薩偈 華嚴第四會夜摩天宮（Yama Heaven Palace）：在《華嚴經》第四次法會上，夜摩天宮中， 無量菩薩雲集說偈贊佛：無數的菩薩聚集在一起，用偈頌讚美佛陀。 爾時覺林菩薩（Jue Lin Bodhisattva）：這時，覺林菩薩， 承佛神力，遍觀十方，而說頌言：憑藉佛陀的神力，觀察十方世界，然後說了這首偈頌： 譬如工畫師，分佈諸彩色：譬如一位繪畫的工匠，調配各種各樣的顏色。 虛妄取異相，大種無差別：虛幻地描繪出各種不同的形象，但地、水、火、風四大元素（Mahābhūta）的本質並沒有差別。 大種中無，中無大種：四大元素中沒有顏色，顏色中也沒有四大元素。 亦不離大種，而有色可得：但顏色也不能脫離四大元素而存在。 心中無彩畫，彩畫中無心：心中沒有實際的圖畫，圖畫中也沒有心。 然不離於心，有彩畫可得：然而圖畫不能脫離心而存在。 彼心恒不住，無量難思議：那顆心恒常不住，其作用是無量且難以思議的。 示現一切色，各各不相知：它顯現出一切的顏色，但這些顏色之間互不相知。 譬如工畫師，不能知自心：譬如繪畫的工匠，不能完全瞭解自己的心。 而由心故畫，諸法性如是：但因為心的作用才能繪畫，一切諸法的本性也是如此。 心如工畫師，能畫諸世間：心就像繪畫的工匠，能夠描繪出世間萬象。 五蘊（Skandha）悉從生，無法而不造：色、受、想、行、識五蘊都由心而生，沒有什麼是心不能創造的。 如心佛亦爾，如佛眾生然：如同心和佛的關係一樣，佛和眾生的關係也是如此。 應知佛與心，體性皆無盡：應當明白佛和心，它們的體性和本質都是無盡的。 若人知心行，普造諸世間：如果有人瞭解心的運作方式，知道心能普遍創造世間萬物。 是人則見佛，了佛真實性：這個人就能見到佛，瞭解佛的真實本性。 自不住于身，身亦不住心：自身不執著于身體，身體也不執著於心。 而能作佛事，自在未曾有：這樣就能自在地做佛事，這是前所未有的。 若人慾了知，三世一切佛：如果有人想要了解過去、現在、未來三世的一切諸佛。 應觀法界性，一切唯心造：應當觀察法界的本性，明白一切都是由心創造的。 (前云。既一偈之功能破地獄。何況此全)
【English Translation】 English version 1. One is the mind's insatiability. 2. The other is excessive desire without satisfaction. The sin of anger and hatred also causes sentient beings to fall into the three evil realms. If reborn as a human, one receives two kinds of karmic retribution: 1. One is constantly being sought for their faults by others. 2. The other is constantly being troubled and harmed by others. The sin of wrong views also causes sentient beings to fall into the three evil realms. If reborn as a human, one receives two kinds of karmic retribution: 1. One is being born into a family with wrong views. 2. The other is having a deceitful and crooked mind. Buddha's disciples, these ten non-virtuous paths of action can generate such immeasurable and boundless great accumulations of suffering. Therefore, a Bodhisattva should think thus: 'I shall stay away from the ten non-virtuous paths and take the ten virtuous paths as a Dharma garden, loving and dwelling in it.' Dwelling in it oneself, one should also encourage others to dwell in it (Neng yin nai, kan nai ye). Gatha of Jue Lin Bodhisattva At the fourth assembly of the Avatamsaka Sutra in the Yama Heaven Palace, countless Bodhisattvas gathered to recite verses praising the Buddha. At that time, Jue Lin Bodhisattva, relying on the Buddha's divine power, observed the ten directions and spoke the following verses: It is like a skilled painter who distributes various colors. Illusorily taking on different appearances, the great elements (Mahābhūta) have no difference. In the great elements, there is no color; in color, there are no great elements. Yet, without separating from the great elements, color can be obtained. In the mind, there are no paintings; in the paintings, there is no mind. Yet, without separating from the mind, paintings can be obtained. That mind is constantly un abiding, immeasurable and inconceivable. It manifests all colors, each not knowing the other. It is like a skilled painter who cannot know his own mind. Yet, because of the mind, he paints; the nature of all dharmas is thus. The mind is like a skilled painter, able to paint all the worlds. The five aggregates (Skandha) all arise from it; there is nothing that it does not create. As the mind is to the Buddha, so is the Buddha to sentient beings. It should be known that the Buddha and the mind are both endless in nature. If one knows the workings of the mind, which universally creates all the worlds, that person will see the Buddha and understand the true nature of the Buddha. The self does not abide in the body, and the body does not abide in the mind. Yet, one can perform the deeds of the Buddha, with unprecedented freedom. If one wishes to understand all the Buddhas of the three times, one should observe the nature of the Dharma realm; everything is created by the mind alone. (Previous saying: Since the power of one verse can break through hell, how much more so this entire...)
章偈耶。愿思此言。勉共傳誦)。
如來出現品如來心第十章
佛子。如來智慧。無處不至。何以故。無一眾生而不具有如來智慧。但以妄想顛倒執著而不證得。若離妄想。一切智。自然智。無礙智。則得現前。佛子。譬如有大經卷。量等三千大千世界。書寫三千大千世界中事。一切皆盡。所謂書寫大鐵圍山中事。量等大鐵圍山。書寫大地中事。量等大地。書寫中千世界中事。量等中千世界。書寫小千世界中事。量等小千世界。如是若四天下。若大海。若須彌山。若地天宮殿。若欲界空居天宮殿。若色界宮殿。若無色界宮殿。一一書寫。其量悉等。此大經卷。雖復量等。大千世界。而全住在一微塵中。如一微塵。一切微塵。皆亦如是。時有一人。智慧明達。具足成就清凈天眼。見此經卷在微塵內。于諸眾生無少利益。即作是念。我當以精進力。破彼微塵出此經卷。令得饒益一切眾生。作是念已。即起方便。破彼微塵出此經卷。令諸眾生普得饒益。如於一塵。一切微塵。應知悉然。佛子。如來智慧。亦復如是無量無礙。普能利益一切眾生。具足在於眾生身中。但諸凡愚。妄想執著。不知不覺。不得利益。爾時如來以無障礙清凈智眼。普觀法界一切眾生。而作是言。奇哉奇哉。此諸眾生。云何具有如來智慧。
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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Chapter Gatha (a type of verse used for summarizing and emphasizing). May we contemplate these words and strive together to recite them.", "", "Chapter Ten: The Tathagata's Appearance - The Tathagata's Mind", "", "Buddha-child (a respectful term for Bodhisattvas). The Tathagata's wisdom is omnipresent. Why? Because there is not a single sentient being who does not possess the Tathagata's wisdom, but they fail to realize it due to deluded thoughts, inverted perceptions, and clinging attachments. If one can be free from deluded thoughts, all-knowing wisdom (wisdom regarding all dharmas), natural wisdom (wisdom possessed naturally without learning), and unobstructed wisdom will naturally manifest. Buddha-child, it is like a vast scripture, as large as three thousand great thousand worlds, in which are written all the affairs of the three thousand great thousand worlds. For example, writing about the affairs within the Great Iron Ring Mountains (mountains surrounding the world), its size is equal to the Great Iron Ring Mountains; writing about the affairs on the Earth, its size is equal to the Earth; writing about the affairs in the Middle Thousand World, its size is equal to the Middle Thousand World; writing about the affairs in the Small Thousand World, its size is equal to the Small Thousand World. Likewise, whether it is the Four Great Continents (referring to the world we inhabit), or the Great Ocean, or Mount Sumeru (the center of the world), or the palaces of the Earthly Gods, or the palaces of the Desire Realm Heavenly Gods, or the Form Realm palaces, or the Formless Realm palaces, each is written about, and their sizes are all equal. This great scripture, although its size is equal to the great thousand world, is entirely contained within a single dust mote. Just as with this one dust mote, so it is with all dust motes.", "", "At that time, there was a person, wise and clear, fully accomplished with pure heavenly vision (the ability to see supernatural things), who saw this scripture within the dust mote, bringing no benefit to sentient beings, and thought: 'I should use the power of diligence to break open this dust mote, take out this scripture, and allow it to benefit all sentient beings.' After thinking this, they began to take measures, breaking open that dust mote, taking out the scripture, and allowing all sentient beings to universally receive benefit. Just as was done with one dust mote, it should be understood that the same principle applies to all dust motes. Buddha-child, the Tathagata's wisdom is also like this, immeasurable and unobstructed, universally able to benefit all sentient beings, fully present within the bodies of sentient beings. But those ordinary fools are attached to deluded thoughts, unaware and unenlightened, and therefore do not receive benefit.'", "", "At that time, the Tathagata, with unobstructed and pure wisdom eyes, universally observed all sentient beings in the Dharma Realm, and then said: 'How wondrous, how wondrous! How can these sentient beings possess the Tathagata's wisdom?'" ] }
愚癡迷惑。不知不見。我當教以聖道。令其永離妄想執著。自於身中得見如來廣大智慧與佛無異。即教彼眾生。修習聖道。令離妄想。離妄想已。證得如來無量智慧。利益安樂一切眾生。佛子。是為如來心第十相。諸菩薩摩訶薩應如是知。
雜錄
華嚴傳記
華嚴懸談會玄記云。華嚴傳記五卷。本賢首集。文有十章。一部類。二隱顯。三傳譯。四支流。五論釋。六講解。七[言*奉]誦。八轉讀。九書寫。十雜述。此賢首集。后經修飾。至清涼時有二家。並賢首弟子。一靜法寺慧苑法師。修五卷名纂靈記。二經行寺慧英法師。修兩卷名華嚴感應傳。又近四明居士胡幽貞纂成一卷。
盥洗受持
溪堂雜錄云。元祐年中有蜀僧智超法師。常誦華嚴經。已三十年。偶見一童子。風貌清爽。舉手高揖。超曰何來。曰五臺來。超曰何遠至此。曰有少事欲相導故。超曰愿聞。曰吾師誦經。固可嘉矣。但失在登廁洗凈時。觸水淋其手背。而未嘗用灰泥洗之(或用皁角丸亦得)。所用灰泥。律制七度。今但二三。緣此觸尚存。禮佛誦經。悉皆得罪。言訖不見。超慚而改過。識者或曰。此必文殊化現有警于超也。故知洗手必須依法(緇門警訓中亦載此事。前章僧伽多羅云。有人讀此經。掌水沾蟻。其捨命
【現代漢語翻譯】 現代漢語譯本 愚癡迷惑，不知不見（對於真理）。我應當教導他們聖道，使他們永遠脫離妄想執著，自身之中得見如來廣大智慧，與佛無異。然後教導這些眾生修習聖道，使他們脫離妄想。脫離妄想之後，證得如來無量智慧，利益安樂一切眾生。佛子，這就是如來心的第十種相。諸位菩薩摩訶薩應當這樣瞭解。
雜錄
華嚴傳記
《華嚴懸談會玄記》中說，《華嚴傳記》共有五卷，原本是賢首（法藏，華嚴宗實際創始人）所輯。內容分為十章：一部類，二隱顯，三傳譯，四支流，五論釋，六講解，七諷誦，八轉讀，九書寫，十雜述。這部賢首所輯的傳記，後來經過修飾。到了清涼（澄觀，華嚴宗四祖）時期，有兩家，都是賢首的弟子，對其進行了修訂。一是靜法寺的慧苑法師，修訂成五卷，名為《纂靈記》。二是經行寺的慧英法師，修訂成兩卷，名為《華嚴感應傳》。另外，近代四明（寧波）的居士胡幽貞也纂成了一卷。
盥洗受持
《溪堂雜錄》中記載，元祐年間有一位蜀地的僧人，名叫智超法師，經常誦讀《華嚴經》，已經三十年了。有一次，他看見一個童子，風度清爽，舉手向他作揖。智超問：『你從哪裡來？』童子說：『從五臺山來。』智超問：『你從那麼遠的地方來這裡做什麼？』童子說：『有些事情想要告訴你。』智超說：『我願意聽聽。』童子說：『您的師父誦經，固然值得嘉獎，但是有個缺點，就是在上廁所洗凈的時候，用水淋濕手背，而沒有用灰泥洗滌（或者用皁角丸也可以）。所用的灰泥，按照戒律應該洗七次，現在只洗二三次。因為這個緣故，污垢仍然存在，用這樣的手禮佛誦經，都會獲罪。』說完就不見了。智超慚愧地改正了自己的錯誤。有見識的人說，這一定是文殊菩薩化現來警示智超的。所以要知道洗手必須依法進行（《緇門警訓》中也記載了這件事。前章僧伽多羅（一位譯經僧人）的故事中說，有人讀這部經，手掌沾了水，螞蟻爬了上去，這個人捨棄了自己的生命。
【English Translation】 English version Ignorant and deluded, they do not know or see (the truth). I shall teach them the holy path, enabling them to forever abandon delusional thoughts and attachments, and within themselves, see the Tathagata's (如來，another name for Buddha) vast wisdom, no different from the Buddha. Then, I will teach these sentient beings to cultivate the holy path, enabling them to be free from delusional thoughts. Having abandoned delusional thoughts, they will attain the Tathagata's immeasurable wisdom, benefiting and bringing peace and happiness to all sentient beings. Disciple of the Buddha (佛子，a term of address for a Buddhist), this is the tenth characteristic of the Tathagata's mind. All Bodhisattva-Mahasattvas (菩薩摩訶薩，great enlightened beings) should understand it in this way.
Miscellaneous Records
Records of the Avatamsaka (華嚴，Flower Garland) Sutra
The 'Hua Yan Xuan Tan Hui Xuan Ji' (華嚴懸談會玄記，Commentary on the Profound Meaning of the Avatamsaka Sutra) states that the 'Records of the Avatamsaka Sutra' consists of five volumes, originally compiled by Xian Shou (賢首，Fazang, the de facto founder of the Huayan school). The content is divided into ten chapters: 1. Categories, 2. Hidden and Manifest, 3. Transmission and Translation, 4. Branches and Streams, 5. Treatises and Explanations, 6. Lectures and Exegesis, 7. Recitation, 8. Reading and Recitation, 9. Writing, 10. Miscellaneous Accounts. This record compiled by Xian Shou was later revised. By the time of Qing Liang (清涼，Chengguan, the fourth patriarch of the Huayan school), there were two schools, both disciples of Xian Shou, who revised it. One was Dharma Master Hui Yuan (慧苑) of Jingfa Temple (靜法寺), who revised it into five volumes, named 'Zuan Ling Ji' (纂靈記，Collected Records of Miraculous Events). The second was Dharma Master Hui Ying (慧英) of Jingxing Temple (經行寺), who revised it into two volumes, named 'Hua Yan Gan Ying Zhuan' (華嚴感應傳，Records of Responses to the Avatamsaka Sutra). In addition, in recent times, layman Hu Youzhen (胡幽貞) of Siming (四明，Ningbo) also compiled a volume.
Ablutions and Observance
The 'Xi Tang Za Lu' (溪堂雜錄，Miscellaneous Records from Xi Tang) records that during the Yuanyou (元祐) era, there was a monk from Shu (蜀，ancient name for Sichuan) named Dharma Master Zhi Chao (智超), who had been reciting the Avatamsaka Sutra (華嚴經，Flower Garland Sutra) for thirty years. Once, he saw a boy with a clear and refreshing demeanor, who raised his hand to greet him. Zhi Chao asked, 'Where do you come from?' The boy said, 'From Mount Wutai (五臺山，one of the four sacred mountains in Chinese Buddhism).' Zhi Chao asked, 'Why have you come so far?' The boy said, 'I have some things I want to tell you.' Zhi Chao said, 'I would like to hear them.' The boy said, 'Your master's recitation of the sutra is commendable, but there is a flaw: when washing after using the toilet, you wet the back of your hands with water but do not wash them with ash paste (or soapberry balls can also be used). According to the precepts, the ash paste should be used seven times, but you only use it two or three times. Because of this, the impurities still remain, and offering reverence to the Buddha and reciting the sutra with such hands will incur offenses.' After saying this, he disappeared. Knowledgeable people said that this must have been a manifestation of Manjushri Bodhisattva (文殊菩薩，Bodhisattva of wisdom) to warn Zhi Chao. Therefore, it is known that washing hands must be done according to the Dharma (the teachings of the Buddha). (The 'Zi Men Jing Xun' (緇門警訓，Admonitions for Monastics) also records this matter. The previous chapter about Sangha-tala (僧伽多羅，a monk who translated sutras) says that someone reading this sutra got water on his palm, ants crawled on it, and he gave up his life.
者皆生天上。此華嚴之法力。亦持經之精誠也。今文殊警超曰。師誦經固嘉矣。但洗凈一事。猶未盡善。故令其改過。如法行持。若在家讀誦者。亦須如法行持。若不能。必持偈咒為妙)。
登廁偈咒(入廁時。先鳴指三下)
大小便時。當愿眾生。棄貪瞋癡。蠲除罪法。
唵。狠嚕陀耶娑訶(三遍)
洗凈偈咒(律云。登廁不洗凈者。不得入大僧類。不得坐禪床。及手執經像。登殿搭等)
事訖就水。當愿眾生。出世法中。速疾而往。
唵。賀曩密栗帝娑訶(三遍)
去穢偈咒
洗滌形穢。當愿眾生。清凈調柔。畢竟無垢。
唵。室利曳婆醯娑訶(三遍)
凈手偈咒
以水盥掌。當愿眾生。得清凈手。受持佛法。
唵。主迦啰耶娑訶(三遍)
看經警文(保寧勇禪師作)
夫看經之法。後學須知。當凈三業。若三業無虧。則百福俱集。三業者。身口意也。一端身正坐。如對聖容。則身業凈也。二口無雜言。斷諸嬉笑。則口業凈也。三意不散亂。屏息萬緣。則意業凈也。內心既寂。外境俱捐。方契悟于真源。庶研窮於法理。可謂水澄珠瑩。雲散月明。義海涌于胸襟。智岳凝于耳目。輒莫容易。實非小緣。心法雙忘。自他俱利
【現代漢語翻譯】 現代漢語譯本： 這些人都將往生天界。這就是《華嚴經》（Huayan Jing）的法力，也是持誦經典所帶來的精誠。現在文殊（Wenshu，菩薩名）警示超（Chao，人名）說：『你誦經固然很好，但是洗凈這件事，做得還不夠完善。』所以讓他改正錯誤，如法修行。如果在家人讀誦經典，也必須如法修行。如果不能做到，最好持誦偈咒。
登廁偈咒（入廁時，先彈指三下）
大小便時，當愿眾生，棄貪瞋癡，蠲除罪法。
唵。狠嚕陀耶娑訶（ōng。hěn lū tuó yē suō hē）（三遍）
洗凈偈咒（律中說，上廁所不洗凈的人，不得進入僧團，不得坐禪床，以及手持經像，登殿搭衣等）
事訖就水，當愿眾生，出世法中，速疾而往。
唵。賀曩密栗帝娑訶（ōng。hè náng mì lì dì suō hē）（三遍）
去穢偈咒
洗滌形穢，當愿眾生，清凈調柔，畢竟無垢。
唵。室利曳婆醯娑訶（ōng。shì lì yè pó xī suō hē）（三遍）
凈手偈咒
以水盥掌，當愿眾生，得清凈手，受持佛法。
唵。主迦啰耶娑訶（ōng。zhǔ jiā là yē suō hē）（三遍）
看經警文（保寧勇禪師作）
凡是閱讀佛經的方法，後學者必須知道。應當清凈身、口、意三業。如果三業沒有虧損，那麼各種福報就會聚集。三業指的是身、口、意。第一，端正身體，如面對佛像，這就是身業清凈。第二，口中沒有雜亂的言語，斷絕各種嬉笑，這就是口業清凈。第三，意念不散亂，屏除各種雜念，這就是意業清凈。內心既然寂靜，外在環境都放下，才能契悟真如本源，才能深入研究佛法真理。這可以說是水澄澈則珠子明亮，云消散則月光明亮。佛法義理如海般涌現在胸懷，智慧如山般凝聚在耳目。千萬不要輕易對待，這實在不是小事。心與法都忘卻，自己和他人都能得到利益。
【English Translation】 English version: All these people will be reborn in the heavens. This is the power of the Huayan Jing (Flower Garland Sutra), and also the sincerity brought about by upholding and reciting the scriptures. Now, Wenshu (Manjushri, a Bodhisattva) warns Chao (a person's name), saying: 'Your recitation of the scriptures is certainly good, but the matter of washing and cleansing is not yet perfect.' Therefore, he is told to correct his mistakes and practice according to the Dharma. If laypeople recite the scriptures, they must also practice according to the Dharma. If they cannot do so, it is best to uphold and recite the Gatha and Mantra.
Gatha and Mantra for Entering the Toilet (When entering the toilet, first snap your fingers three times)
When urinating or defecating, may all beings abandon greed, hatred, and delusion, and eliminate sinful dharmas.
Om. Hentulu Tuoye Suohe (Recite three times)
Washing and Cleansing Gatha and Mantra (The Vinaya says that those who do not wash and cleanse after using the toilet may not enter the Sangha, may not sit on the meditation bed, and may not hold scriptures and images, enter the hall, or wear the Kasaya robe)
After finishing the matter, go to the water, may all beings quickly go to the transcendental Dharma.
Om. Hena Mili Di Suohe (Recite three times)
Gatha and Mantra for Removing Impurities
Washing away physical impurities, may all beings be pure, gentle, and ultimately without defilement.
Om. Shili Ye Po Xi Suohe (Recite three times)
Gatha and Mantra for Cleansing Hands
Washing the palms with water, may all beings obtain pure hands and uphold the Buddha's Dharma.
Om. Zhujialaye Suohe (Recite three times)
Admonition on Reading Sutras (Composed by Chan Master Yong of Baoning)
As for the method of reading sutras, later learners must know. One should purify the three karmas of body, speech, and mind. If the three karmas are without fault, then all kinds of blessings will gather. The three karmas refer to body, speech, and mind. First, sit upright with a proper posture, as if facing a sacred image, this is the purification of bodily karma. Second, the mouth should be without miscellaneous words, and all kinds of laughter should be cut off, this is the purification of verbal karma. Third, the mind should not be scattered, and all kinds of distractions should be eliminated, this is the purification of mental karma. Since the inner mind is tranquil, and the external environment is relinquished, one can awaken to the true source, and thoroughly investigate the truth of the Dharma. It can be said that when the water is clear, the pearl is bright, and when the clouds dissipate, the moon is bright. The ocean of Dharma meanings surges in the chest, and the mountain of wisdom condenses in the ears and eyes. Do not treat it lightly, this is really not a small matter. When both mind and Dharma are forgotten, both oneself and others can benefit.
。若能如是。真報佛恩。
信生佛家(清涼云。有作之修。多劫終成敗壞。無心體極。一念頓契佛家)
如來出現品云。佛子。此法門如來不為餘眾生說。惟為趣向大乘菩薩說。惟為乘不思議乘菩薩說。此法門不入一切餘眾生手。惟除諸菩薩摩訶薩。佛子。譬如轉輪聖王所有七寶。因此寶故。顯示輪王。此寶不入餘眾生手。惟除第一夫人所生太子。具足成就聖王相者。若轉輪王。無此太子。具眾德者。王命終后。此諸寶等。於七日中。悉皆散滅。佛子。此經珍寶。亦復如是。不入一切餘眾生手。惟除如來法王真子。生如來家。種如來相諸善根者。佛子。若無此等佛之真子。如是法門不久散滅。何以故。一切二乘不聞此經。何況受持讀誦書寫。分別解說。惟諸菩薩乃能如是。是故菩薩摩訶薩。聞此法門。應大歡喜。以尊重心。恭敬頂受。何以故。菩薩摩訶薩。信樂此經。疾得阿耨多羅三藐三菩提故。佛子。設有菩薩于無量百千億那由他劫。行六波羅蜜。修習種種菩提分法。若未聞此如來不思議大威德法門。或時聞已。不信不解。不順不入。不得名為真實菩薩。以不能生如來家故。若得聞此如來無量不可思議無障無礙智慧法門。聞已信解。隨順悟入。當知此人。生如來家。隨順一切如來境界。具足一切諸菩薩
【現代漢語翻譯】 現代漢語譯本：如果能夠這樣做，才是真正報答佛的恩情。
信生佛家（清涼解釋說：『有作為的修行，經過多劫最終也會敗壞；無心體悟到極點，一念之間就能頓悟佛家。』）
《如來出現品》中說：『佛子，這個法門如來不為其他的眾生說，只為趣向大乘的菩薩說，只為修習不思議乘的菩薩說。這個法門不會落入其他眾生的手中，唯有諸位菩薩摩訶薩才能接受。佛子，譬如轉輪聖王所有的七寶，因為這些寶物的緣故，才顯示出他是轉輪王。這些寶物不會落入其他眾生的手中，唯有第一夫人所生的太子，具足成就聖王之相的人才能繼承。如果轉輪王沒有這樣的太子，沒有具足各種德行的人，那麼在轉輪王命終之後，這些寶物等，在七日之內，都會全部散滅。佛子，這部經的珍寶，也是如此。不會落入其他眾生的手中，唯有如來法王的真子，生在如來之家，種下如來之相的各種善根的人才能接受。佛子，如果沒有這些佛的真子，這樣的法門不久就會散滅。為什麼呢？因為一切二乘人都不會聽聞這部經，更何況是受持、讀誦、書寫、分別解說呢？只有諸位菩薩才能這樣做。所以菩薩摩訶薩，聽聞這個法門，應該大歡喜，以尊重的心，恭敬地接受。為什麼呢？因為菩薩摩訶薩，信樂這部經，很快就能得到阿耨多羅三藐三菩提（無上正等正覺）的緣故。佛子，假設有菩薩在無量百千億那由他劫（極長的時間單位）中，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），修習種種菩提分法（幫助達到覺悟的方法），如果未曾聽聞這部如來不思議大威德法門，或者有時聽聞了，卻不相信、不理解、不順從、不進入，就不能被稱為真實的菩薩，因為不能生在如來之家的緣故。如果能夠聽聞這部如來無量不可思議無障無礙智慧法門，聽聞之後相信、理解、隨順、悟入，應當知道這個人，生在如來之家，隨順一切如來的境界，具足一切諸菩薩。』
【English Translation】 English version: If one can do so, it is truly repaying the Buddha's kindness.
Believing and being born into the Buddha's family (Qingliang explains: 'Action-based cultivation, after many kalpas, will eventually lead to decay; realizing the ultimate with a selfless mind, in a single thought, one can instantly enter the Buddha's family.')
The 'Appearance of the Tathagata' chapter says: 'Buddha-son, this Dharma-gate the Tathagata does not speak for other sentient beings, but only for Bodhisattvas who are heading towards the Mahayana, only for Bodhisattvas who are cultivating the inconceivable vehicle. This Dharma-gate does not fall into the hands of other sentient beings, only the Bodhisattvas-Mahasattvas can receive it. Buddha-son, just like the seven treasures possessed by a Chakravartin King (Wheel-Turning Sage King), because of these treasures, he is shown to be a Chakravartin King. These treasures do not fall into the hands of other sentient beings, only the prince born of the first queen, who is fully accomplished with the characteristics of a sage king, can inherit them. If the Chakravartin King does not have such a prince, who is endowed with various virtues, then after the Chakravartin King's death, these treasures, etc., will all scatter and disappear within seven days. Buddha-son, the precious treasure of this Sutra is also like this. It does not fall into the hands of other sentient beings, only the true son of the Tathagata Dharma King, who is born into the Tathagata's family, and plants the various good roots of the Tathagata's characteristics, can receive it. Buddha-son, if there are no such true sons of the Buddha, this Dharma-gate will soon scatter and disappear. Why? Because all those of the Two Vehicles (Shravakas and Pratyekabuddhas) will not hear this Sutra, let alone receive, uphold, read, recite, write, explain, and expound it? Only the Bodhisattvas can do so. Therefore, Bodhisattvas-Mahasattvas, upon hearing this Dharma-gate, should rejoice greatly, and accept it with respect and reverence. Why? Because Bodhisattvas-Mahasattvas, who believe in and delight in this Sutra, will quickly attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment). Buddha-son, suppose there is a Bodhisattva who, in immeasurable hundreds of thousands of millions of nayutas (extremely long units of time) of kalpas, practices the Six Paramitas (Perfections: Generosity, Morality, Patience, Diligence, Concentration, Wisdom), and cultivates various Bodhipakshika-dharmas (factors of enlightenment), if he has not heard this inconceivable great majestic virtue Dharma-gate of the Tathagata, or sometimes has heard it, but does not believe, does not understand, does not follow, does not enter, he cannot be called a true Bodhisattva, because he cannot be born into the Tathagata's family. If one can hear this immeasurable, inconceivable, unobstructed, unimpeded wisdom Dharma-gate of the Tathagata, and after hearing it, believes, understands, follows, and enters into it, one should know that this person is born into the Tathagata's family, follows all the realms of the Tathagata, and is endowed with all the Bodhisattvas.'
法。佛子。菩薩摩訶薩。成就如是功德。少作功力。得無師自然智。頌曰。
如是微密甚深法 百千萬劫難可聞 精進智慧調伏者 乃得聞此秘奧義 若聞此法生欣慶 彼曾供養無量佛 為佛加持所攝受 人天讚歎常供養 此為超世第一財 此能救度諸群品 此能出生清凈道 汝等當持莫放逸
華嚴感應緣起傳(終)
【現代漢語翻譯】 現代漢語譯本： 佛陀的弟子啊，菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）成就了這樣的功德，只需付出少許的努力，就能獲得無需老師指導的自然智慧。頌詞說： 如此微妙隱秘而又深奧的佛法，歷經百千萬劫都難以聽聞。 只有那些精進、具有智慧且能調伏自身的人，才能聽聞這秘密而深奧的真義。 如果有人聽聞此法而心生歡喜慶幸，那是因為他曾經供養過無量諸佛。 此人受到諸佛的加持和攝受，受到人天讚歎，並常受供養。 此法是超越世間的第一財富，此法能夠救度一切眾生。 此法能夠產生清凈的解脫之道，你們應當受持此法，切莫放逸。 《華嚴感應緣起傳》完
【English Translation】 English version: O, Buddha's disciples, a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, great bodhisattva) who has accomplished such merits, with little effort, can obtain natural wisdom without a teacher. The verse says: Such subtle, secret, and profound Dharma is difficult to hear even in hundreds of thousands of kalpas (kalpas, eons). Only those who are diligent, wise, and able to subdue themselves can hear this secret and profound meaning. If someone hears this Dharma and rejoices, it is because they have offered to immeasurable Buddhas. This person is blessed and embraced by the Buddhas, praised by humans and devas (devas, gods), and is constantly offered to. This Dharma is the supreme wealth that transcends the world; this Dharma can save all beings. This Dharma can generate the pure path of liberation; you should uphold this Dharma and not be negligent. The End of 'A Record of the Origins of Miraculous Responses in the Avatamsaka Sutra'