X77n1534_華嚴經持驗記

卍新續藏第 77 冊 No. 1534 華嚴經持驗記

No. 1534-A 華嚴持驗紀序

釋迦成佛。已在久遠無量劫前。但以發願度生。現相於周昭王甲寅年四月八日。生迦毗羅國。舍王位出家。以三十歲十二月八日。明星出時成道。說法四十九年。談經三百餘會。教分五時。皆大乘也。其中華嚴金剛法華諸經。為最上一乘法。華嚴。以即穢即凈為宗。金剛。以無相不取一法為宗。法華。以人人成佛為宗。學者能究心三經。佛法即蟠際寸胸矣。蓮池師云。華嚴具無量門。諸大乘經。猶華嚴無量門中之一門耳。華嚴天王也。諸大乘經。侯封也。諸小乘經。侯封之附庸也。觀此語。則是經之尤尊重可知。蓋是經為世尊初時所說之第一義諦。世尊成正覺已。與諸菩薩。七處九會。放光說法。文殊阿難等。結集鐵圍山。忉利天龍。咸護法藏。由是菩薩搜秘典于龍宮。大賢闡迦文于東夏。如斯勝妙。得聞何幸。故一品之持。已得凈戒。一偈之誦。能破地獄。以至盥掌滴水。尚足拯濟微生。矧夫書寫讀誦講說思修。冥通幽感。殊絕人天。如諸傳記所錄。不彰彰歟。余既裒次金剛法華持驗二書。因復取是經感應事蹟。表而出之。為後人勸。或謂心宗不二。能所雙空。黃梅衣缽。尚欲拋卻一邊。況區區記

【現代漢語翻譯】現代漢語譯本卍新續藏第 77 冊 No. 1534 華嚴經持驗記

No. 1534-A 華嚴持驗紀序

釋迦（釋迦牟尼佛）成佛，已在久遠無量劫前。但以發願度生，現相於周昭王甲寅年四月八日，生迦毗羅國（Śākyas，古印度的一個城邦）。舍王位出家，以三十歲十二月八日，明星出時成道。說法四十九年，談經三百餘會，教分五時，皆大乘也。其中華嚴（Avataṃsaka Sūtra）、金剛（Vajracchedikā Prajñāpāramitā Sūtra）、法華（Saddharma Puṇḍarīka Sūtra）諸經，為最上一乘法。華嚴，以即穢即凈為宗。金剛，以無相不取一法為宗。法華，以人人成佛為宗。學者能究心三經，佛法即蟠際寸胸矣。蓮池師云：『華嚴具無量門，諸大乘經，猶華嚴無量門中之一門耳。華嚴天王也，諸大乘經，侯封也，諸小乘經，侯封之附庸也。』觀此語，則是經之尤尊重可知。蓋是經為世尊初時所說之第一義諦。世尊成正覺已，與諸菩薩，七處九會，放光說法。文殊（Mañjuśrī）阿難（Ānanda）等，結集鐵圍山，忉利天（Trāyastriṃśa）龍，咸護法藏。由是菩薩搜秘典于龍宮，大賢闡迦文于東夏。如斯勝妙，得聞何幸。故一品之持，已得凈戒，一偈之誦，能破地獄。以至盥掌滴水，尚足拯濟微生。矧夫書寫讀誦講說思修，冥通幽感，殊絕人天。如諸傳記所錄，不彰彰歟。余既裒次金剛法華持驗二書，因復取是經感應事蹟，表而出之，為後人勸。或謂心宗不二，能所雙空，黃梅衣缽，尚欲拋卻一邊，況區區記

【English Translation】 English version Volume 77, No. 1534 of the Continued Tripitaka in the Qianlong Era: Records of Miraculous Verifications from Upholding the Avataṃsaka Sūtra

No. 1534-A Preface to the Records of Miraculous Verifications from Upholding the Avataṃsaka Sūtra

Śākyas (Śākyamuni Buddha) attained Buddhahood countless kalpas ago. However, due to his vows to liberate beings, he manifested in the year of Jia-yin during the reign of King Zhao of the Zhou dynasty, on the eighth day of the fourth month, and was born in Kapilavastu (Śākyas, an ancient Indian city-state). He renounced his royal position to become a monk, and at the age of thirty, on the eighth day of the twelfth month, he attained enlightenment when a star appeared. He taught the Dharma for forty-nine years, delivering over three hundred sermons, dividing the teachings into five periods, all of which belong to the Mahayana. Among them, the Avataṃsaka Sūtra (Avataṃsaka Sūtra), the Diamond Sūtra (Vajracchedikā Prajñāpāramitā Sūtra), and the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) are the supreme vehicles of the Dharma. The Avataṃsaka Sūtra takes the principle of 'impurity is identical to purity' as its doctrine. The Diamond Sūtra takes 'no characteristics and non-attachment to any dharma' as its doctrine. The Lotus Sūtra takes 'everyone can attain Buddhahood' as its doctrine. If scholars can deeply study these three sutras, the Buddha's teachings will fill their hearts. Master Lianchi said: 'The Avataṃsaka Sūtra contains countless doors; the various Mahayana sutras are but one door among the countless doors of the Avataṃsaka Sūtra. The Avataṃsaka Sūtra is like a heavenly king; the various Mahayana sutras are like feudal lords; the various Hinayana sutras are like vassals of feudal lords.' Observing these words, one can understand the utmost respect for this sutra. This sutra is the first ultimate truth spoken by the World-Honored One at the beginning. After the World-Honored One attained perfect enlightenment, he expounded the Dharma with light, in seven locations and nine assemblies, together with various Bodhisattvas. Mañjuśrī (Mañjuśrī), Ānanda (Ānanda), and others compiled the teachings in the Iron Ring Mountains, and the dragons of the Trāyastriṃśa Heaven (Trāyastriṃśa) all protected the Dharma treasury. Therefore, Bodhisattvas searched for secret scriptures in the dragon palace, and great sages propagated the teachings of Śākyamuni in the Eastern Xia. How fortunate it is to hear such wonderful teachings. Therefore, upholding even one chapter can obtain pure precepts, and reciting even one verse can break through the hells. Even washing hands and dripping water is sufficient to save tiny lives. How much more so, writing, reciting, lecturing, contemplating, and cultivating, can mysteriously connect with the unseen and evoke extraordinary responses, surpassing the realms of humans and gods. As recorded in various biographies, is this not evident? I have already compiled two books on the miraculous verifications of upholding the Diamond Sūtra and the Lotus Sūtra, and now I have also collected the responsive events of this sutra and presented them to encourage future generations. Some say that the mind and its object are not two, and both the subject and object are empty. Even the robe and bowl of Huangmei should be discarded, let alone these trivial records.

傳粗跡。奚關正覺。雖然。五週大義。悉標因果。所謂因該果海。果徹因源。編中備陳感應之驗。正符斯旨。倘獲由此而聳動群機。啟迪正信。上之精進修持。自然見性成佛。次亦當收帆苦海。早種佛因。先哲不乏奇緣。凡聖實無差別。雖復如古所云。異鳥銜花。海王送雨。地震流西域之光。虎馴負太原之缽。效可見於當今。理何殊乎曩昔哉。抑經中稱應觀法界性。一切唯心造。釋迦度生。亦為人人具有佛性。故佛出世度之。持經者。但辦一片精心。華藏莊嚴諸聖賢眾。歷劫可以親聞親見。能如此。庶不辜負四十九年苦口也。然則即以是義。當諸經持驗一貫之說可乎。

古陽羨凈業弟子　周克復　敬撰

歷朝華嚴持驗目錄南天竺龍樹菩薩天竺世親菩薩東晉沙門支法領晉佛度䟦陀羅于闐般若彌伽薄宋求那䟦陀羅齊釋慧光魏勒那摩提魏蜀僧法建後魏沙門靈辨僧德圓後魏安豐王延明後魏王明干北齊中官劉謙之隋僧慧悟隋釋靈干唐灞橋逆旅異僧唐解脫和尚唐釋法誠唐僧辨才唐釋法空唐僧伽彌多羅唐法順和尚唐于闐實叉難陀唐法藏和尚唐修德禪師唐龜茲國小乘師唐僧慧祐唐釋道英唐國師澄觀唐釋城慧唐五臺山尼師唐孫思邈唐李通玄唐樊玄智唐鄧元爽(附鄒極)唐郭神亮宋華嚴祖覺禪師宋法師省常宋釋善本宋蜀僧智超

【現代漢語翻譯】現代漢語譯本：這部書的粗略痕跡，與覺悟的真理有什麼關係呢？雖然如此，書中五週因果的宏大意義，都標明了因果關係。正如所說的，因包含果海，果徹悟因的源頭。書中詳細陳述了感應的驗證，正符合這個宗旨。如果能由此而震動大眾的根機，啓發正確的信仰，那麼上等的人精進修行，自然可以見性成佛。其次也能收起在苦海中漂泊的風帆，早日種下成佛的種子。過去的賢哲不乏奇特的因緣，凡人和聖人實際上沒有差別。即使像古人所說的，異鳥銜來鮮花，海龍王送來雨水，地震流淌著西域的光芒，老虎馴服地揹負著太原的缽。這些效驗在當今也是可以見到的，道理與過去又有什麼不同呢？況且經中說『應觀法界性，一切唯心造』，釋迦牟尼佛度化眾生，也是因為人人具有佛性，所以佛才出世度化他們。持誦這部經的人，只要抱持一片精誠之心，華藏世界的莊嚴以及諸聖賢眾，歷經劫數都可以親耳聽聞親眼見到。能夠這樣，才不辜負釋迦牟尼佛四十九年的苦口婆心。既然如此，那麼就可以把這個道理，當作諸經持驗一貫的說法嗎？

古陽羨凈業弟子周克復敬撰

歷朝《華嚴經》持驗目錄：南天竺龍樹菩薩（Nāgārjuna，南印度佛教大師），天竺世親菩薩（Vasubandhu，印度佛教大師），東晉沙門支法領，晉佛度䟦陀羅（Buddhabhadra，北印度僧人），于闐般若彌伽（Prajñāmita，于闐僧人），薄宋求那䟦陀羅（Guṇabhadra，印度僧人），齊釋慧光，魏勒那摩提（Ratnamati，印度僧人），魏蜀僧法建，後魏沙門靈辨，僧德圓，後魏安豐王延明，後魏王明干，北齊中官劉謙之，隋僧慧悟，隋釋靈干，唐灞橋逆旅異僧，唐解脫和尚，唐釋法誠，唐僧辨才，唐釋法空，唐僧伽彌多羅（Saṃghamitra，印度僧人），唐法順和尚，唐于闐實叉難陀（Śikṣānanda，于闐僧人），唐法藏和尚，唐修德禪師，唐龜茲國小乘師，唐僧慧祐，唐釋道英，唐國師澄觀，唐釋城慧，唐五臺山尼師，唐孫思邈，唐李通玄，唐樊玄智，唐鄧元爽(附鄒極)，唐郭神亮，宋華嚴祖覺禪師，宋法師省常，宋釋善本，宋蜀僧智超

【English Translation】 English version: What connection do these rough traces have with perfect enlightenment? Nevertheless, the grand meaning of the Five Periods and Eight Teachings (五週大義) is that all indicate cause and effect. As it is said, the cause encompasses the ocean of effects, and the effect thoroughly understands the source of the cause. The book elaborately presents the verifications of responses, which precisely align with this purpose. If it can thereby stir the faculties of the masses and inspire correct faith, then those of superior capacity, through diligent practice, will naturally realize their nature and become Buddhas. Secondly, they can also furl the sails in the sea of suffering and plant the seeds of Buddhahood early. Past sages were not lacking in extraordinary karmic connections, and there is actually no difference between ordinary beings and sages. Even as the ancients said, strange birds carry flowers, the Dragon King of the Sea sends rain, earthquakes flow with the light of the Western Regions, and tigers obediently carry the bowls of Taiyuan. These effects can be seen in the present, and how is the principle different from the past? Moreover, the sutra says, 'One should contemplate the nature of the Dharma Realm, everything is created by the mind.' Śākyamuni Buddha liberates sentient beings because everyone possesses Buddha-nature, and therefore the Buddha appears in the world to liberate them. Those who uphold this sutra, as long as they maintain a sincere and focused mind, the adornments of the Flower Garland World (華藏) and all the sages and worthies can be personally heard and seen through countless kalpas. If one can do this, then one will not fail the forty-nine years of Śākyamuni Buddha's earnest exhortations. Since this is the case, can this principle be regarded as a consistent explanation for the efficacy of upholding all sutras?

Respectfully written by Zhou Kefu (周克復), a Pure Land disciple from Guyangxian (古陽羨)

A catalog of verifications of upholding the Avataṃsaka Sūtra throughout history: Nāgārjuna (南天竺龍樹菩薩, South Indian Buddhist master) of South India, Vasubandhu (天竺世親菩薩, Indian Buddhist master) of India, Śramaṇa Zhifa Ling (東晉沙門支法領) of the Eastern Jin Dynasty, Buddhabhadra (晉佛度䟦陀羅, North Indian monk) of the Jin Dynasty, Prajñāmita (于闐般若彌伽, Khotanese monk) of Khotan, Guṇabhadra (薄宋求那䟦陀羅, Indian monk) of the Song Dynasty, Śramaṇa Huiguang (齊釋慧光) of the Qi Dynasty, Ratnamati (魏勒那摩提, Indian monk) of the Wei Dynasty, Monk Fajian (魏蜀僧法建) of Wei-Shu, Śramaṇa Lingbian (後魏沙門靈辨) of the Later Wei Dynasty, Seng Deyuan (僧德圓), Yan Ming (後魏安豐王延明), the Prince of Anfeng of the Later Wei Dynasty, Wang Minggan (後魏王明干) of the Later Wei Dynasty, Liu Qianzhi (北齊中官劉謙之), an official of the Northern Qi Dynasty, Monk Huiwu (隋僧慧悟) of the Sui Dynasty, Śramaṇa Linggan (隋釋靈干) of the Sui Dynasty, an extraordinary monk at Baqiao Inn (唐灞橋逆旅異僧) of the Tang Dynasty, the Venerable Jietuo (唐解脫和尚) of the Tang Dynasty, Śramaṇa Facheng (唐釋法誠) of the Tang Dynasty, Monk Biancai (唐僧辨才) of the Tang Dynasty, Śramaṇa Fakong (唐釋法空) of the Tang Dynasty, Saṃghamitra (唐僧伽彌多羅, Indian monk) of the Tang Dynasty, the Venerable Fashun (唐法順和尚) of the Tang Dynasty, Śikṣānanda (唐于闐實叉難陀, Khotanese monk) of Khotan, the Venerable Fazang (唐法藏和尚) of the Tang Dynasty, Dhyana Master Xiude (唐修德禪師) of the Tang Dynasty, a Hinayana teacher from Kucha (唐龜茲國小乘師), Monk Huiyou (唐僧慧祐) of the Tang Dynasty, Śramaṇa Daoying (唐釋道英) of the Tang Dynasty, National Teacher Chengguan (唐國師澄觀) of the Tang Dynasty, Śramaṇa Chenghui (唐釋城慧) of the Tang Dynasty, a nun from Mount Wutai (唐五臺山尼師), Sun Simiao (唐孫思邈) of the Tang Dynasty, Li Tongxuan (唐李通玄) of the Tang Dynasty, Fan Xuanzhi (唐樊玄智) of the Tang Dynasty, Deng Yuanshuang (唐鄧元爽) (with Zou Ji (附鄒極)), Guo Shenliang (唐郭神亮) of the Tang Dynasty, Chan Master Zujue (宋華嚴祖覺禪師) of the Song Dynasty, Dharma Master Shengchang (宋法師省常) of the Song Dynasty, Śramaṇa Shanben (宋釋善本) of the Song Dynasty, and Monk Zhichao (宋蜀僧智超) of Shu during the Song Dynasty.

宋文忠歐陽公宋孫良宋秦氏凈堅金蘇陀室利元華嚴菩薩正順明辨融禪師明戈以安明譚工部貞默母

No. 1534-B 勸流通華嚴持驗引

經典所在。流通即屬善緣。福報無量。故語云。能以大乘法傳一人者。當十善。傳十人者。當百善。傳大貴人。大豪傑。大力量者。當千善。重刊廣佈者。當萬善。況凈土法門。超出生死輪迴。永不退轉。直至成佛而後已。是勸一人修凈土。乃成就一眾生作佛也。凡作佛者。必度無量眾生。彼所度之眾生。皆由我而始。其福報信不可窮盡。故欲勸一切見者聞者。廣大其心。以佛之心為心。使人人知之而盡生凈土。龍舒所言。自宜諦信不誣。至法華華嚴二經。尤佛說妙法中之最上乘。觀音大士。普度世間。無剎不現。往賢感通事蹟。歷䆊昭然。各為纂集。以勸進修。斯誠鈴鐸方來。津樑末路之最方便門也。戊戌秋。予輯金剛持驗。已有流通小引。敬懇同人。茲刻凈土。法華。華嚴。觀音持驗諸紀。搜采載籍。徴信古今。頗殫心手之微勞。用志皈依于不朽。但拙刻板在此地。未能廣傳他省。既並生莊嚴佛土之中。安可缺法事流通之勝。復告當世善信。獲見諸本。不吝廣為刻施。或仍原本。或易新編。其見聞所及。有關持驗者。尤冀續緝於後。一句讚揚。即是一句護持善

【現代漢語翻譯】現代漢語譯本：宋文忠歐陽公、宋孫良、宋秦氏、凈堅、金蘇陀室利、元華嚴菩薩、正順明辨融禪師、明戈以安、明譚工部貞默母。

第一五三四-B號勸流通華嚴持驗引

經典所在之處，流通即是善緣，福報無量。所以說，能以大乘佛法傳給一人，相當於行了十件善事；傳給十人，相當於行了一百件善事；傳給大貴人、大豪傑、大有力量的人，相當於行了一千件善事；重新刊印廣泛傳播，相當於行了一萬件善事。更何況凈土法門，超脫生死輪迴，永遠不會退轉，直到成佛為止。這是勸一人修習凈土，乃是成就一個眾生作佛。凡是成佛者，必定度化無量眾生，他們所度化的眾生，都是由我而開始，其福報實在不可窮盡。所以想要勸一切見到的人、聽到的人，廣大他們的心量，以佛的心為心，使人人知曉而都往生凈土。龍舒居士所說的話，自然應當深信不疑。至於《法華經》、《華嚴經》這兩部經典，更是佛所說妙法中的最上乘。觀音大士，普度世間，無處不顯現。以往賢人感應的事蹟，歷歷在目，昭然可見。各自加以纂集，以勸勉精進修持。這實在是如鈴鐸般警醒，是通往末法時代道路的最方便之門。戊戌年秋，我編輯《金剛經持驗記》，已經有流通小引，恭敬懇請各位同仁。現在刊刻凈土、法華、華嚴、觀音持驗等各種記錄，蒐集採摘典籍，考證古今，頗費心力，用以表達皈依不朽的志向。但拙作刻板在此地，未能廣泛傳播到其他省份，既然一同寄生於莊嚴佛土之中，怎能缺少佛法流通的殊勝之事？再次告訴當世的善男信女，獲得見到這些版本，不要吝惜廣泛地刻印施捨，或者仍然按照原本，或者更改為新的版本。對於見聞所及，有關持驗的事蹟，尤其希望繼續輯錄在後面。一句讚揚，就是一句護持善法。

【English Translation】 English version: Song Wenzhong Ouyang Gong (宋文忠歐陽公, a person's name), Song Sunliang (宋孫良, a person's name), Song Qinshi (宋秦氏, a person's name), Jingjian (凈堅, a person's name), Jin Suotuoshili (金蘇陀室利, a person's name), Yuan Huayan Pusa (元華嚴菩薩, a person's name), Zhengshun Mingbianrong Chanshi (正順明辨融禪師, a person's name), Ming Ge Yi'an (明戈以安, a person's name), Ming Tan Gongbu Zhenmo Mu (明譚工部貞默母, a person's name).

No. 1534-B Encouragement to Circulate the Avatamsaka Sutra Miraculous Verifications

Wherever a scripture is located, its circulation constitutes a good karmic connection, bringing immeasurable blessings. Hence, it is said: 'One who transmits the Great Vehicle Dharma to one person is equivalent to performing ten good deeds; to ten people, a hundred good deeds; to great dignitaries, outstanding heroes, and powerful individuals, a thousand good deeds; to reprint and widely disseminate it, ten thousand good deeds.' Moreover, the Pure Land Dharma-door transcends the cycle of birth and death, never regressing, until Buddhahood is attained. To encourage one person to cultivate Pure Land is to help one sentient being become a Buddha. All who become Buddhas are bound to liberate countless sentient beings, and those beings they liberate all originate from me. The blessings from this are truly inexhaustible. Therefore, I wish to encourage all who see and hear this to broaden their minds, taking the Buddha's mind as their own, so that everyone may know and be reborn in the Pure Land. What Longshu (龍舒, a person's name) says should naturally be deeply believed without doubt. As for the Lotus Sutra (法華經) and the Avatamsaka Sutra (華嚴經), they are the supreme vehicles among the wonderful Dharma spoken by the Buddha. The Great Compassionate Avalokiteshvara (觀音大士) universally delivers the world, appearing in every realm. The past virtuous individuals' responsive experiences are clearly and vividly recorded. Each is compiled to encourage diligent cultivation. This is truly like a bell and clapper, the most convenient gateway to the path of the Dharma-ending Age. In the autumn of the year Wuxu (戊戌年), I edited 'Records of Miraculous Verifications of the Vajra Sutra', which already had a small introduction for circulation. I respectfully implore all colleagues. Now, records of miraculous verifications of Pure Land, Lotus, Avatamsaka, and Avalokiteshvara are being engraved, collecting and extracting from classics, verifying ancient and modern times, expending much effort, to express the aspiration to take refuge in the imperishable. However, my humble engraving is here and cannot be widely disseminated to other provinces. Since we are all parasitic in the adorned Buddha-land, how can we lack the excellence of Dharma circulation? I once again tell the virtuous men and women of this era that upon obtaining these versions, do not hesitate to widely engrave and donate them, either according to the original or changed to a new version. For what is seen and heard, regarding the experiences of miraculous verifications, I especially hope to continue compiling them later. A single sentence of praise is a single sentence of upholding goodness.

根。一念鼓動。即是一念消弭罪業。于以續佛慧命。自利利他。所謂護法諸神。既護法寶。自護弘法載寶之人。斷斷不爽。昔賢為劈窠圖。勸人唸佛。后以他人唸佛多生凈土。乃歸功施圖之人。亦得生凈土。法施功德。不可思議如是。愿與同人共勖之。

同善道人　克復　敬懇

No. 1534

歷朝華嚴經持驗紀

荊溪周克復重朗纂

男周石校

吳郡陳濟生皇士參

南天竺國。大名德比丘。號龍樹菩薩。出梵志種。大豪貴家。始生時在樹下。由龍成道。因以為號。襁褓時。誦四韋陀。有四萬偈。皆即照了。弱冠擅名諸國。天文星緯及余道術。無不綜練。結友三人入山。至一佛塔。出家為道。九十日。誦閻浮提。所有經論。皆悉通達。因更求異典。向雪山。見一比丘。以摩訶衍授之。愛樂讀誦。辨才無盡。聞者悉推伏。請為師範。便自謂一切智人。心生憍慢。欲往從瞿曇門入。時門神謂龍樹曰。今汝智慧。未云能辯。比于如來。無異螢火。齊輝日月。我觀仁者。非一切智。云何欲從此門而入。龍樹聞之。𧹞然有愧。自念世界法中。津途無量。佛經雖妙。句義未盡。我今宜更敷演之。開悟後學。饒益眾生。作是念已。獨處靜室水精房中。大龍菩薩愍其若此。以神力接入大

【現代漢語翻譯】現代漢語譯本：根源在於一念的鼓動。這一念的生起，即能消弭罪業，從而延續佛的智慧生命，自利利他。所謂的護法諸神，既護衛佛法，自然也會護衛弘揚佛法、承載佛法之人，這一點絕不會有差錯。過去的賢者繪製『劈窠圖』，勸人唸佛，後來因為他人唸佛而得以往生凈土，於是將功勞歸於施圖之人，此人也因此得以往生凈土。法佈施的功德，不可思議就是這樣。希望與同道之人共同勉勵。

同善道人克復敬懇

歷朝華嚴經持驗紀荊溪周克復重朗纂男周石校吳郡陳濟生皇士參

南天竺國，有一位大名鼎鼎、德行高尚的比丘，號為龍樹菩薩（Nāgārjuna Bodhisattva，古印度佛教哲學家）。他出身於婆羅門種姓，是豪門貴族之家。出生時在樹下，又因由龍而成道，因此取了這個名字。還在襁褓之中時，就能誦讀四部《吠陀經》（Vedas，古印度教的根本經典），共有四萬頌，都能立即理解明白。二十歲左右，就以才名聞名于各國，對於天文星象以及其他道術，沒有不精通的。他與三個朋友一同入山，到了一座佛塔，出家修行。九十天之內，就將閻浮提（Jambudvipa，指我們所居住的這個世界）所有的經論都誦讀通達。因此想要尋求其他的經典，前往雪山，見到一位比丘，將《摩訶衍》（Mahāyāna，大乘佛教）傳授給他。他喜愛讀誦，辯才無盡，聽聞者都推崇信服，請他作為師範。於是他自認為是一切智人，心中生起驕慢，想要從瞿曇（Gautama，釋迦牟尼佛的姓）的門下進入。當時門神對龍樹（Nāgārjuna）說：『如今你的智慧，還不能算是善辯，與如來相比，無異於螢火蟲與日月爭輝。我看你，並非一切智者，怎麼想要從此門進入？』龍樹（Nāgārjuna）聽了，感到慚愧。心想世界上的法門，途徑無數，佛經雖然精妙，但語句含義尚未完全闡釋。我現在應該更加敷衍演說，開悟後來的學習者，饒益眾生。』有了這個想法之後，獨自在安靜的水晶房中。大龍菩薩（Mahā-Nāga Bodhisattva）憐憫他這樣，用神力將他接入大

【English Translation】 English version: The root lies in the stirring of a single thought. The arising of this one thought can eliminate karmic offenses, thereby continuing the Buddha's wisdom-life, benefiting oneself and others. The so-called Dharma-protecting deities, who protect the Dharma, will naturally protect those who propagate the Dharma and carry the Dharma. This will never fail. In the past, a wise man drew a 'Pike Tu' (a kind of picture) to encourage people to recite the Buddha's name. Later, because others recited the Buddha's name and were reborn in the Pure Land, the credit was given to the person who provided the picture, and this person was also able to be reborn in the Pure Land. The merit of Dharma-dana (giving the Dharma) is inconceivable. I hope to encourage this with fellow practitioners.

Tongshan Daoren Kèfù respectfully

Chronicles of Huayan Sutra (Avatamsaka Sutra) Miraculous Verifications Throughout Dynasties Jingxi Zhou Kefu Re-compiled Son Zhou Shi-xiao Wujun Chen Jisheng Huangshi Participated

In the country of South India, there was a highly renowned and virtuous Bhikshu (Buddhist monk), known as Nāgārjuna Bodhisattva (an ancient Indian Buddhist philosopher). He was born into the Brahmin caste, a wealthy and noble family. He was born under a tree, and because he attained enlightenment through a dragon, he was given this name. While still in swaddling clothes, he could recite the four Vedas (the fundamental scriptures of ancient Hinduism), totaling 40,000 verses, all of which he understood immediately. Around the age of twenty, he was famous in various countries for his talent, and he was proficient in astronomy, astrology, and other arts. He entered the mountains with three friends, arrived at a Buddhist pagoda, and became a monk. Within ninety days, he had recited and understood all the scriptures and treatises in Jambudvipa (referring to the world we live in). Therefore, he wanted to seek other scriptures and went to the Snow Mountains, where he met a Bhikshu who taught him the Mahāyāna (Mahayana Buddhism). He loved to read and recite it, and his eloquence was endless. Those who heard him praised and admired him, and asked him to be their teacher. Thereupon, he considered himself to be an all-knowing person, and arrogance arose in his heart. He wanted to enter through the gate of Gautama (Shakyamuni Buddha's surname). At that time, the gatekeeper said to Nāgārjuna: 'Your wisdom now cannot be considered eloquent. Compared to the Tathagata (another name for the Buddha), it is no different from a firefly competing with the sun and moon. I see that you are not an all-knowing person, how do you want to enter through this gate?' Nāgārjuna heard this and felt ashamed. He thought to himself, 'In the world, there are countless paths. Although the Buddhist scriptures are wonderful, the meaning of the sentences has not been fully explained. I should now further elaborate and expound them, enlighten later learners, and benefit sentient beings.' After having this thought, he was alone in a quiet crystal room. The Mahā-Nāga Bodhisattva (Great Dragon Bodhisattva) pitied him in this way and used his divine power to bring him into the great

海。至宮殿。開七寶函。以諸方等深奧經典。無量妙法。授龍樹。九旬中。通解深入。龍知其悟道。送還出宮。初華嚴經是文殊師利所集。佛初去世。異道競興。乏大乘器。攝此經入龍王宮。六百餘年。龍樹往龍宮。見此經獨為淵妙。誦之在心。始得傳佈於世。付法藏因緣經。及西域記說。賢首華嚴傳諸本。具志其事。

世親菩薩

天竺人。性負聰敏。初以小乘為業。峻辨橫分。利如星劍。兄無著菩薩託病。令召世親。因開示大教云。及吾未死之前。讀吾所習經典。世親即讀華嚴。乃見毗盧法界。普賢行海。因生信悟。嘆曰。可取利劍。斷吾舌根。用明己贊小乘之失。兄止之曰。如人因地而倒。亦因地起。昔日以舌毀大乘。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。見西域記。

東晉沙門支法領

志樂大乘。捐軀求法。聞于闐東南二千餘里。有拘遮盤國。國君相傳。敬禮大乘。王宮內有華嚴摩訶般若大集等經。並十萬偈。王躬受持。莊嚴供養。於是裹糧抗䇿。備歷艱途。至拘盤國。竭誠請禱。遂得華嚴前分三萬六千偈。赍還。即東晉朝所譯經也。此華嚴入東土之始。

晉北天竺三藏佛度䟦陀羅

華云覺賢。甘露飯王之苗裔。幼失怙恃。

【現代漢語翻譯】現代漢語譯本海。（至宮殿：到達龍宮）。打開七寶函（裝有珍寶的盒子），將諸方等深奧經典（各種深奧的大乘經典），無量妙法（無數精妙的佛法）授予龍樹（一位著名的佛教僧侶）。九旬中（九十天內），通解深入（完全理解並深入研究）。龍（龍王）知其悟道（知道他已經開悟），送還出宮（送他離開龍宮）。初華嚴經（最初的《華嚴經》）是文殊師利（文殊菩薩）所集。佛初去世（佛陀剛去世時），異道競興（其他學說興起），乏大乘器（缺少能夠理解大乘佛法的人）。攝此經入龍王宮（將此經收入龍王宮）。六百餘年（六百多年後），龍樹往龍宮（龍樹前往龍宮），見此經獨為淵妙（看到此經非常深奧精妙），誦之在心（將其背誦於心），始得傳佈於世（才得以在世間傳播）。付法藏因緣經（《付法藏因緣經》），及西域記說（以及《西域記》的記載），賢首華嚴傳諸本（《賢首華嚴傳》等各種版本），具志其事（都詳細記載了這件事）。

世親菩薩（一位著名的佛教哲學家）

天竺人（印度人）。性負聰敏（天性聰明）。初以小乘為業（最初以研究小乘佛法為主）。峻辨橫分（辯論嚴謹，分析透徹）。利如星劍（像星劍一樣銳利）。兄無著菩薩（他的哥哥無著菩薩）託病（假裝生病），令召世親（讓他召見世親）。因開示大教云（因此向他開示大乘佛法說），及吾未死之前（在我還沒死之前），讀吾所習經典（讀我所學習的經典）。世親即讀華嚴（世親就讀《華嚴經》），乃見毗盧法界（於是見到了毗盧遮那佛的法界），普賢行海（普賢菩薩的行愿之海）。因生信悟（因此產生了信心和領悟）。嘆曰（感嘆道），可取利劍（應該拿來利劍），斷吾舌根（斬斷我的舌根），用明己贊小乘之失（用來表明我讚揚小乘佛法的過失）。兄止之曰（他的哥哥阻止他說），如人因地而倒（就像人因為地面而跌倒），亦因地起（也因為地面而站起來）。昔日以舌毀大乘（過去用舌頭誹謗大乘佛法），今可將舌以贊大乘（現在可以用舌頭讚揚大乘佛法）。遂入山（於是進入山中），披覽大乘（研讀大乘佛法），造十地論（撰寫《十地論》）。論成之日（《十地論》完成之日），大地遍震（大地普遍震動），光明洞然（光明照亮）。見西域記（見《西域記》記載）。

東晉沙門支法領（東晉時期的僧侶支法領）

志樂大乘（立志于學習大乘佛法）。捐軀求法（不惜犧牲生命去尋求佛法）。聞于闐（聽說于闐）東南二千餘里（東南方兩千多里），有拘遮盤國（有個拘遮盤國）。國君相傳（國王世代相傳），敬禮大乘（敬重和禮拜大乘佛法）。王宮內有華嚴摩訶般若大集等經（王宮內有《華嚴經》、《摩訶般若經》、《大集經》等經典），並十萬偈（以及十萬頌偈）。王躬受持（國王親自受持），莊嚴供養（莊嚴地供養）。於是裹糧抗䇿（於是帶著乾糧，拄著枴杖），備歷艱途（歷經艱難的旅途）。至拘盤國（到達拘盤國）。竭誠請禱（竭盡誠意地請求）。遂得華嚴前分三萬六千偈（於是得到了《華嚴經》的前部分，三萬六千頌偈）。赍還（帶回）。即東晉朝所譯經也（就是東晉朝所翻譯的經典）。此華嚴入東土之始（這是《華嚴經》傳入中國的開始）。

晉北天竺三藏佛度䟦陀羅（晉朝時北印度的三藏法師佛度跋陀羅）

華云覺賢（漢譯名為覺賢）。甘露飯王之苗裔（是甘露飯王的後代）。幼失怙恃（年幼時失去了父母）。

【English Translation】 English version He went to the palace (arrived at the Dragon Palace). He opened the seven-jeweled box (a box containing treasures) and received the profound sutras of various Vaipulya (various profound Mahayana sutras), immeasurable wonderful Dharmas (countless exquisite Buddhist teachings), and bestowed them upon Nagarjuna (a famous Buddhist monk). Within nine decades (ninety days), he thoroughly understood and deeply studied them. The Dragon (Dragon King) knew that he had attained enlightenment (knew that he had become enlightened) and sent him back out of the palace (sent him away from the Dragon Palace). The initial Avatamsaka Sutra (the original Avatamsaka Sutra) was compiled by Manjushri (Manjushri Bodhisattva). When the Buddha had just passed away (when the Buddha had just passed away), other doctrines flourished (other doctrines arose), and there was a lack of vessels for the Mahayana (a lack of people who could understand the Mahayana Dharma). This sutra was taken into the Dragon King's palace (this sutra was taken into the Dragon King's palace). After more than six hundred years (more than six hundred years later), Nagarjuna went to the Dragon Palace (Nagarjuna went to the Dragon Palace), saw that this sutra was uniquely profound and wonderful (saw that this sutra was very profound and exquisite), recited it in his heart (recited it in his heart), and only then was it able to be spread in the world (only then was it able to be spread in the world). The Samyuktabhidharmahrdaya Sutra (the Samyuktabhidharmahrdaya Sutra), and the records of the Western Regions (and the records of the 'Records of the Western Regions'), the various versions of the Biography of the Worthy Head of the Avatamsaka (various versions of the 'Biography of the Worthy Head of the Avatamsaka'), all record this matter in detail (all record this matter in detail).

Vasubandhu Bodhisattva (a famous Buddhist philosopher)

He was a native of India (an Indian). By nature, he was intelligent (he was naturally intelligent). Initially, he engaged in the study of the Hinayana (initially, he mainly studied Hinayana Buddhism). His sharp arguments were clear and distinct (his arguments were rigorous and his analysis was thorough). They were as sharp as a star sword (they were as sharp as a star sword). His brother, Asanga Bodhisattva (his brother, Asanga Bodhisattva), feigned illness (pretended to be sick) and ordered Vasubandhu to be summoned (ordered him to summon Vasubandhu). Therefore, he revealed the Great Teaching, saying (therefore, he revealed the Mahayana Dharma to him, saying), 'Before I die (before I die), read the sutras that I have studied (read the sutras that I have studied).' Vasubandhu immediately read the Avatamsaka Sutra (Vasubandhu immediately read the Avatamsaka Sutra), and then he saw the Dharmadhatu of Vairocana (and then he saw the Dharmadhatu of Vairocana Buddha), the ocean of practices and vows of Samantabhadra (the ocean of practices and vows of Samantabhadra Bodhisattva). Therefore, he generated faith and enlightenment (therefore, he generated faith and enlightenment). He exclaimed (he exclaimed), 'A sharp sword should be taken (a sharp sword should be taken) to cut off the root of my tongue (to cut off the root of my tongue) to show the fault of my praising the Hinayana (to show the fault of my praising the Hinayana).' His brother stopped him, saying (his brother stopped him, saying), 'Just as a person falls because of the ground (just as a person falls because of the ground), so too does he rise because of the ground (so too does he rise because of the ground). In the past, you used your tongue to slander the Mahayana (in the past, you used your tongue to slander the Mahayana Dharma), now you can use your tongue to praise the Mahayana (now you can use your tongue to praise the Mahayana Dharma).' Then he entered the mountains (then he entered the mountains), studied the Mahayana (studied the Mahayana Dharma), and wrote the Dasabhumika Sutra (wrote the Dasabhumika Sutra). On the day the treatise was completed (on the day the treatise was completed), the earth shook everywhere (the earth shook everywhere), and the light shone brightly (and the light shone brightly). See the Records of the Western Regions (see the Records of the Western Regions).

The Shramana Zhi Faling of the Eastern Jin Dynasty (the monk Zhi Faling of the Eastern Jin Dynasty)

He aspired to the Mahayana (he aspired to study Mahayana Buddhism). He sacrificed his life to seek the Dharma (he was willing to sacrifice his life to seek the Dharma). He heard that more than two thousand li southeast of Khotan (he heard that more than two thousand li southeast of Khotan) there was the kingdom of Kucha-pan (there was the kingdom of Kucha-pan). The kings of the country passed down the tradition (the kings of the country passed down the tradition) of revering and worshipping the Mahayana (of revering and worshipping the Mahayana Dharma). In the royal palace, there were sutras such as the Avatamsaka, Mahaprajnaparamita, and Mahasamnipata (in the royal palace, there were sutras such as the Avatamsaka, Mahaprajnaparamita, and Mahasamnipata), as well as one hundred thousand gathas (as well as one hundred thousand gathas). The king personally received and upheld them (the king personally received and upheld them) and offered them with solemnity (and offered them with solemnity). Therefore, he wrapped up provisions and carried a staff (therefore, he wrapped up provisions and carried a staff), enduring many hardships (enduring many hardships). He arrived at the kingdom of Kucha-pan (he arrived at the kingdom of Kucha-pan). He sincerely prayed (he sincerely prayed). Then he obtained the first part of the Avatamsaka Sutra, thirty-six thousand gathas (then he obtained the first part of the Avatamsaka Sutra, thirty-six thousand gathas). He brought it back (he brought it back). This is the sutra that was translated during the Eastern Jin Dynasty (this is the sutra that was translated during the Eastern Jin Dynasty). This is the beginning of the Avatamsaka Sutra entering China (this is the beginning of the Avatamsaka Sutra entering China).

The Tripitaka Master Buddhabhadra from Northern India during the Jin Dynasty (the Tripitaka Master Buddhabhadra from Northern India during the Jin Dynasty)

His Chinese name was Juexian (his Chinese name was Juexian). He was a descendant of King Amrtodana (he was a descendant of King Amrtodana). He lost his parents at a young age (he lost his parents at a young age).

度為沙彌。性聰敏。博綜群經。深達禪律。常愿游諸方以弘至化。適姚秦沙門智嚴至罽賓國。問彼國僧。誰可流化東土。皆云賢可。師嘗受禪業于佛大仙。大仙時亦在罽賓國。謂嚴曰。可以振維僧徒。宣授正法。賢其人也。嚴因懇請。偕來東夏。師許之。途歷三載。晝伏宵行。備經危險。方達東萊郡。聞羅什在長安。欣然詣焉。與之上下論議。演授禪法。后游東晉。義熙十四年。吳郡內史孟顗。右衛將軍褚叔度。別造凈室。請譯華嚴經。師乃于揚州謝司空寺(亦名道場寺。即今潤州興嚴寺是也。由興華嚴故)。手執梵文。共沙門百餘人。翻譯梵本三萬六千頌。成晉經六十卷(三十四品八會)。指文會理。通言適妙。沙門法業筆受。慧嚴慧觀潤色。故道場寺。猶有華嚴堂焉。初譯經時。堂前池內。每有二青衣童子。從池中出。捧以香花。爇爐注水。不離幾席。將夕還潛沼中。舉眾皆見。以此經久在龍宮。龍王慶感流通。故令龍子給侍。又有善神。護諸左右云。后入廬山。預遠公蓮社。譯觀佛三昧諸經。永嘉六年卒。年七十有一。手屈三指。明得阿那含果。業公風格秀整。遍閱群教。自謂未能探微照極。常怏然不足。后遇覺賢。請譯華嚴。籌咨義理。數歲。廓然通悟。顧友人曰。聖教司南。於是乎在。遂敷弘奧旨。郁為宗

【現代漢語翻譯】度為沙彌（śrāmaṇera，佛教術語，指出家受十戒的僧人）。他天性聰慧，廣泛研習各種經典，對禪定和戒律有深刻的理解。他一直希望遊歷各地以弘揚佛法。恰逢姚秦的沙門（śrāmaṇa，佛教出家人的通稱）智嚴到達罽賓國（今克什米爾地區）。智嚴向當地僧人詢問，誰可以將佛法傳播到東土（指中國）。大家都說度賢可以勝任。度賢曾經在佛大仙處學習禪定，當時佛大仙也在罽賓國。佛大仙對智嚴說：『度賢可以整頓僧團，宣講正法，他就是合適的人選。』智嚴因此懇切邀請度賢一同前往東土。度賢答應了。他們在途中歷時三年，白天隱藏，夜晚趕路，經歷了各種危險，最終到達東萊郡（今山東省萊州市）。當他聽說鳩摩羅什（Kumārajīva）在長安（今陜西省西安市）時，非常高興地前去拜訪。他們一起討論佛法，演習禪定。後來，度賢遊歷到東晉。義熙十四年，吳郡內史孟顗、右衛將軍褚叔度專門建造了清凈的房舍，邀請度賢翻譯《華嚴經》（Avataṃsaka Sūtra）。於是，度賢在揚州謝司空寺（又名道場寺，就是現在的潤州興嚴寺，因弘揚《華嚴經》而得名）手持梵文原本，與一百多位沙門一起翻譯了三萬六千頌的梵文原本，最終完成了晉譯本六十卷（三十四品八會）。他講解經文，闡釋義理，言語恰當而精妙。沙門法業負責筆錄，慧嚴、慧觀負責潤色。所以道場寺至今還有華嚴堂。最初翻譯經書時，在佛堂前的池塘里，經常有兩位身穿青衣的童子從池中出來，捧著香花，點燃香爐，注入清水，不離開度賢的座位。傍晚時分，他們又潛入池塘中。大家都看到了這一景象，認為這部經書長期儲存在龍宮中，龍王慶幸能夠流通，所以派龍子來侍奉。還有善神在左右護衛。後來，度賢進入廬山，參與了慧遠（Huiyuan）法師的蓮社。他還翻譯了《觀佛三昧經》等經典。永嘉六年，度賢圓寂，享年七十一歲。他習慣彎曲三根手指，表明自己證得了阿那含果（Anāgāmin，佛教術語，指斷除欲界后五下分結的聖人）。業公的風格秀美整潔，廣泛閱讀各種經典，但他認為自己未能探究到精微之處，始終感到不滿足。後來，他遇到了覺賢（Buddhabhadra），請他翻譯《華嚴經》，共同商討義理，數年後，他徹底領悟。他回頭對朋友說：『聖教的指南，就在這裡了。』於是，他開始弘揚《華嚴經》的奧妙旨趣，成為一代宗師。 English version: Venerable Du was ordained as a śrāmaṇera (novice monk). He was intelligent by nature, widely versed in various scriptures, and deeply understood meditation and precepts. He always wished to travel to various places to propagate the ultimate teachings. It happened that the śrāmaṇa (Buddhist renunciate) Zhiyan of Yao Qin arrived in the country of Kashgar (present-day Kashmir region). Zhiyan asked the monks of that country who could spread the Dharma to the Eastern Land (referring to China). Everyone said that Du Xian was capable. Venerable Du had studied meditation with Buddha-Mahāsena, who was also in Kashgar at that time. Buddha-Mahāsena said to Zhiyan, 'Du Xian can rectify the monastic community and propagate the true Dharma; he is the right person.' Therefore, Zhiyan earnestly invited Venerable Du to go to the Eastern Land together. Venerable Du agreed. They spent three years on the journey, hiding during the day and traveling at night, experiencing various dangers, and finally arrived at Donglai Commandery (present-day Laizhou City, Shandong Province). When he heard that Kumārajīva was in Chang'an (present-day Xi'an City, Shaanxi Province), he was very happy to visit him. They discussed the Dharma together and practiced meditation. Later, Venerable Du traveled to the Eastern Jin Dynasty. In the fourteenth year of the Yixi era, Meng Yi, the Prefect of Wu Commandery, and Chu Shudu, the General of the Right Guard, specially built a pure room and invited Venerable Du to translate the Avataṃsaka Sūtra (Flower Garland Sutra). Therefore, Venerable Du, at Xie Sikong Temple in Yangzhou (also known as Daocheng Temple, which is now Xingyan Temple in Runzhou, named after the propagation of the Avataṃsaka Sūtra), held the Sanskrit original in his hand and, together with more than a hundred śrāmaṇas, translated the Sanskrit original of 36,000 gathas, eventually completing the Jin translation of sixty volumes (thirty-four chapters in eight assemblies). He explained the scriptures and elucidated the principles, and his words were appropriate and exquisite. The śrāmaṇa Fanye was responsible for writing, and Huiyan and Huiguan were responsible for polishing. Therefore, Daocheng Temple still has the Avataṃsaka Hall. When the scriptures were first translated, in the pond in front of the hall, there were often two boys in green clothes coming out of the pond, holding incense and flowers, lighting incense burners, and pouring clean water, never leaving Venerable Du's seat. In the evening, they would dive back into the pond. Everyone saw this scene and believed that this scripture had been kept in the Dragon Palace for a long time, and the Dragon King was pleased to circulate it, so he sent the Dragon Sons to serve. There were also benevolent deities protecting him on the left and right. Later, Venerable Du entered Mount Lu and participated in the Lotus Society of Master Huiyuan. He also translated the Sutra on the Samadhi of Visualizing the Buddha, among other scriptures. In the sixth year of the Yongjia era, Venerable Du passed away at the age of seventy-one. He habitually bent three fingers, indicating that he had attained the state of Anāgāmin (non-returner, a Buddhist term referring to a saint who has eradicated the five lower fetters of the desire realm). Master Ye's style was elegant and refined, and he widely read various scriptures, but he felt that he had not yet explored the subtle points and always felt dissatisfied. Later, he met Buddhabhadra and asked him to translate the Avataṃsaka Sūtra, discussing the principles together. After several years, he thoroughly understood. He turned to his friends and said, 'The guide to the sacred teachings is here.' Therefore, he began to propagate the profound meaning of the Avataṃsaka Sūtra and became a master of his time.

【English Translation】 Venerable Du was ordained as a śrāmaṇera (novice monk). He was intelligent by nature, widely versed in various scriptures, and deeply understood meditation and precepts. He always wished to travel to various places to propagate the ultimate teachings. It happened that the śrāmaṇa (Buddhist renunciate) Zhiyan of Yao Qin arrived in the country of Kashgar (present-day Kashmir region). Zhiyan asked the monks of that country who could spread the Dharma to the Eastern Land (referring to China). Everyone said that Du Xian was capable. Venerable Du had studied meditation with Buddha-Mahāsena, who was also in Kashgar at that time. Buddha-Mahāsena said to Zhiyan, 'Du Xian can rectify the monastic community and propagate the true Dharma; he is the right person.' Therefore, Zhiyan earnestly invited Venerable Du to go to the Eastern Land together. Venerable Du agreed. They spent three years on the journey, hiding during the day and traveling at night, experiencing various dangers, and finally arrived at Donglai Commandery (present-day Laizhou City, Shandong Province). When he heard that Kumārajīva was in Chang'an (present-day Xi'an City, Shaanxi Province), he was very happy to visit him. They discussed the Dharma together and practiced meditation. Later, Venerable Du traveled to the Eastern Jin Dynasty. In the fourteenth year of the Yixi era, Meng Yi, the Prefect of Wu Commandery, and Chu Shudu, the General of the Right Guard, specially built a pure room and invited Venerable Du to translate the Avataṃsaka Sūtra (Flower Garland Sutra). Therefore, Venerable Du, at Xie Sikong Temple in Yangzhou (also known as Daocheng Temple, which is now Xingyan Temple in Runzhou, named after the propagation of the Avataṃsaka Sūtra), held the Sanskrit original in his hand and, together with more than a hundred śrāmaṇas, translated the Sanskrit original of 36,000 gathas, eventually completing the Jin translation of sixty volumes (thirty-four chapters in eight assemblies). He explained the scriptures and elucidated the principles, and his words were appropriate and exquisite. The śrāmaṇa Fanye was responsible for writing, and Huiyan and Huiguan were responsible for polishing. Therefore, Daocheng Temple still has the Avataṃsaka Hall. When the scriptures were first translated, in the pond in front of the hall, there were often two boys in green clothes coming out of the pond, holding incense and flowers, lighting incense burners, and pouring clean water, never leaving Venerable Du's seat. In the evening, they would dive back into the pond. Everyone saw this scene and believed that this scripture had been kept in the Dragon Palace for a long time, and the Dragon King was pleased to circulate it, so he sent the Dragon Sons to serve. There were also benevolent deities protecting him on the left and right. Later, Venerable Du entered Mount Lu and participated in the Lotus Society of Master Huiyuan. He also translated the Sutra on the Samadhi of Visualizing the Buddha, among other scriptures. In the sixth year of the Yongjia era, Venerable Du passed away at the age of seventy-one. He habitually bent three fingers, indicating that he had attained the state of Anāgāmin (non-returner, a Buddhist term referring to a saint who has eradicated the five lower fetters of the desire realm). Master Ye's style was elegant and refined, and he widely read various scriptures, but he felt that he had not yet explored the subtle points and always felt dissatisfied. Later, he met Buddhabhadra and asked him to translate the Avataṃsaka Sūtra, discussing the principles together. After several years, he thoroughly understood. He turned to his friends and said, 'The guide to the sacred teachings is here.' Therefore, he began to propagate the profound meaning of the Avataṃsaka Sūtra and became a master of his time.

首。著旨歸兩卷。慧嚴慧觀。筆格高簡。經論深博。即什公八俊之二也。

于闐國沙彌般若彌伽薄

堅持戒行。專誦華嚴。忽有人合掌謂曰。諸天令弟子請師。愿師閉目。俄至天上。天主跪而請曰。今諸天方與修羅戰。屢被摧衄。屈師誦華嚴經。望法力加護。師如其所請。乘天寶輅。執天幢幡。心念華嚴。以諸天眾。對彼勍敵。修羅見之。忽然潰散。須臾送歸。身染天香。終身不滅。

宋求那䟦陀羅

華言功德賢。中天竺人。初通五明諸論。后深入三藏。進學大乘。其師令探取經匣。即得華嚴。師喜之。命加講說。元嘉中。至廣州。刺史車朗奏聞。文帝遣使迎接。南譙王義宣等。並師事之。王集義學沙門七百餘眾。欲講華嚴經。師以未通華言。深懷愧嘆。因朝夕禮懺。虔禱觀音。以求冥應。遂夢神人執劍。持一人首而為易之。豁然便覺。自後華言無不通曉。遂講華嚴至十數遍。聽者傾服。師初達建業。帝問曰。寡人慾持戒不殺。而身主國政。不獲從志。奈何。師曰。帝王所修。與匹夫異。匹夫身賤名劣。須克己苦躬。帝王以四海為家。萬民為子。出一嘉言。則士庶咸悅。布一善政。則人神以和。刑不夭命。役不勞力。則風雨時。寒暑調。百穀茂。如此持齋。齋亦大矣。如此不殺。戒亦至矣。

【現代漢語翻譯】現代漢語譯本：首位要介紹的是著有《旨歸》兩卷的慧嚴和慧觀。他們的文筆風格高超簡潔，對經論的理解深刻廣博，是鳩摩羅什門下的八俊之二。于闐國（今新疆和田地區）的沙彌（佛教出家男子）般若彌伽薄（Prajñā-mitra-bhava），

堅持戒律，專心誦讀《華嚴經》。忽然有人合掌對他說：『諸天（佛教中的天神）讓弟子請您，希望您閉上眼睛。』隨即到了天上。天主（天界之主）跪著請求說：『現在諸天正與修羅（古印度神話中的一種惡神）作戰，屢次被打敗。懇請您誦讀《華嚴經》，希望得到佛法的力量加持。』般若彌伽薄按照天主的請求，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，對抗強大的敵人修羅。修羅見到這種情景，忽然潰散。須臾之間，般若彌伽薄被送回人間，身上沾染了天上的香氣，終身不散。宋朝時期的求那跋陀羅（Guṇabhadra），

漢譯為功德賢，是中天竺（古代印度中部）人。最初精通五明（古印度學問，包括聲明、工巧明、醫方明、因明、內明）諸論，後來深入研究三藏（經、律、論），進一步學習大乘佛教。他的老師讓他從經匣中取經，他取出的正是《華嚴經》。老師非常高興，命他講解。元嘉年間，求那跋陀羅到達廣州，刺史車朗上奏朝廷，文帝派使者迎接他。南譙王劉義宣等人，都拜他為師。劉義宣召集了七百多名義學沙門，想要聽他講解《華嚴經》。求那跋陀羅因為不精通漢語，深感慚愧。於是早晚禮拜懺悔，虔誠祈禱觀音菩薩，以求得到冥冥中的感應。後來夢見神人拿著劍，換了他的頭。醒來后，忽然覺得漢語無所不通。於是講解《華嚴經》十多遍，聽眾傾心佩服。求那跋陀羅剛到建業（今南京）時，文帝問他：『我想持戒不殺生，但身為國君，治理國家，不能隨心所欲，該怎麼辦？』求那跋陀羅回答說：『帝王所修行的，與普通百姓不同。普通百姓地位卑賤，名聲低微，必須克制自己，勤苦修行。帝王以天下為家，百姓為子民。說出一句嘉言，百姓都會高興；頒佈一項善政，人神都會和諧。判刑不濫殺無辜，役使百姓不讓他們過度勞累，那麼風調雨順，寒暑適宜，五穀豐登。這樣持齋，齋戒的功德就很大了。這樣不殺生，戒律也就達到極致了。』

【English Translation】 English version: First to be introduced are Huiyan and Huiguan, who authored the two-volume work 'Zhigui' (Essential Principles). Their writing style was superb and concise, and their understanding of sutras and treatises was profound and extensive. They were two of the 'Eight Talents' under Kumārajīva. The Śrāmaṇera (Buddhist novice) Prajñā-mitra-bhava from the Kingdom of Khotan (present-day Hotan area, Xinjiang),

steadfastly upheld the precepts and devoted himself to reciting the Avataṃsaka Sūtra (Flower Garland Sutra). Suddenly, someone with palms joined together said to him, 'The devas (gods in Buddhism) have asked me to invite you. Please close your eyes.' Immediately, he arrived in the heavens. The lord of the heavens knelt and pleaded, 'Now the devas are at war with the asuras (a type of demigod or titan in ancient Indian mythology), and have been repeatedly defeated. We beseech you to recite the Avataṃsaka Sūtra, hoping for the protection of the Dharma power.' Prajñā-mitra-bhava complied with the lord's request, riding in a heavenly jeweled chariot, holding a heavenly banner, and reciting the Avataṃsaka Sūtra in his mind. He led the assembly of devas against the powerful enemy, the asuras. Upon seeing this, the asuras suddenly scattered. In a short while, Prajñā-mitra-bhava was sent back to the human world, his body imbued with heavenly fragrance that never faded throughout his life. Guṇabhadra of the Song Dynasty,

whose name means 'Virtuous Merit' in Chinese, was a native of Central India (ancient central India). Initially, he was proficient in the five sciences (ancient Indian learning, including grammar, crafts, medicine, logic, and philosophy). Later, he deeply studied the Tripiṭaka (the three baskets: Sutra, Vinaya, and Abhidharma) and further studied Mahayana Buddhism. His teacher instructed him to retrieve a sutra from a scripture box, and he retrieved the Avataṃsaka Sūtra. The teacher was very pleased and ordered him to explain it. During the Yuanjia era, Guṇabhadra arrived in Guangzhou, and the governor Che Lang reported this to the court. Emperor Wen sent envoys to welcome him. Prince Yi Xuan of Nanqiao and others all became his disciples. Liu Yixuan gathered more than seven hundred śrāmaṇeras of righteous learning, wanting to hear him explain the Avataṃsaka Sūtra. Guṇabhadra, feeling ashamed because he was not proficient in Chinese, repented and prayed to Avalokiteśvara Bodhisattva morning and evening, seeking a response in the unseen. Later, he dreamed of a divine being holding a sword and replacing his head. Upon waking up, he suddenly felt that he understood Chinese perfectly. Thus, he explained the Avataṃsaka Sūtra more than ten times, and the listeners were completely convinced. When Guṇabhadra first arrived in Jianye (present-day Nanjing), Emperor Wen asked him, 'I wish to uphold the precepts and not kill, but as the ruler of the country, governing the nation, I cannot do as I please. What should I do?' Guṇabhadra replied, 'What emperors cultivate is different from ordinary people. Ordinary people are of low status and humble reputation, and must restrain themselves and practice diligently. Emperors take the world as their home and the people as their children. If they utter a good word, the people will be happy; if they enact a good policy, humans and gods will be in harmony. If punishments do not unjustly take lives, and labor does not overly burden the people, then the wind and rain will be timely, the seasons will be temperate, and the five grains will flourish. To observe a fast in this way, the merit of the fast is very great. To abstain from killing in this way, the precepts are perfected.'

安在缺一時之膳。全一禽之命。然後為弘濟耶。帝撫幾稱歎。敕有司供給。舉國宗奉焉。

齊釋慧光

居洛陽。著華嚴涅槃十地等疏。妙盡權實之旨。一日有疾。見天眾來迎。光曰。我所愿歸安養耳。已而凈土化佛。充滿虛空。光曰。惟愿我佛攝受。遂我本願。即彈指謦咳。言氣俱盡。見云棲往生集。

魏勒那摩提

華言寶意。中天竺人。博文贍學。明悟禪理。以正始初。至洛陽。譯十地等論二十四卷。師領受華音。慧悟絕倫。帝每令講華嚴。精義穎發。嘗處高座。忽有持笏執柬者。形如尊官云。天帝來請法師講華嚴經。都講維那。咸祈相赴。時講席眾僧同見之。師怡然微笑。告眾辭訣。化於法座。其都講等僧。亦同時入滅。觀此。知華嚴秘藏。天人無不宗重如是。

魏蜀僧法建

禪行高特。素持華嚴。時武陵王東下。令弟規守益州。魏遣將軍尉遲迥來伐蜀。規既降款。城內名僧。皆被拘禁。至夜忽有光明燭天。迥遣人尋光。乃見諸僧並睡。惟師端坐誦經。光從口出。迥聞自到師所。頂禮坐聽。達旦始休。因問法師夜誦何經。師曰。華嚴經。迥問誦得幾許。師曰。貧道發心欲誦一藏。情多懈怠。今始得千卷耳。迥驚疑不信。將欲試之。曰。屈誦一遍。應不勞損否。師曰。誦經沙

門常事。豈憚勞苦。乃設高座。令諸僧眾。並執經本。聽師登座宣誦。七日夜。數乃滿足。迥起謝別。因並釋放諸僧。既而嘆曰。如來滅后。阿難是為總持。未能過此。蜀中乃有此人。所以常保安樂。豈偶然哉。見續高僧傳。

後魏沙門靈辨

晉陽人。宿植勝善。常讀大乘。見華嚴經。倍加鉆仰。乃頂戴此經。入清涼山寺。求文殊師利潛護。拜禮歷歲。足破血流。肉盡骨穿。忽聞空中雲。汝且止。但至心思維此經。自得入處。師於是披卷。豁然大悟。熙平元年正月。造華嚴論。演義釋文。窮微洞奧。共百卷。流傳於世。

僧德圓

天水人。常以華嚴為業。讀誦受持。遂修一凈園。樹諸谷楮。並種香草。雜以鮮花。每一入園。必加洗濯。身著凈衣。溉以香水。楮生三載。香氣四達。別造一室。香泥塗地。令匠人齋戒易服。出入必盥漱薰香。剝楮取皮。浸以沉水。濩凈造紙。畢歲方成。別筑凈基造新室。堂中施方柏牙座。用布香華。上懸寶蓋。垂諸玲珮。白檀紫沉。以為經案。並充筆管。書經生。日受齋戒。香湯三浴。華冠凈服。將入經室。必夾路焚香。唄先引之。師亦體服嚴潔。執爐恭導。散花供養。方乃書寫。師又胡跪運想。注目傾心。才寫數行。每字皆放光明。照徹一院。久之方歇。復有

【現代漢語翻譯】現代漢語譯本：門常打開，不懼辛勞。於是設定高座，讓眾僧拿著經書，聽法師登座宣講，連續七個晝夜，次數圓滿。法師起身告別，並釋放了所有僧人。之後感嘆道：『如來佛涅槃之後，阿難（Ananda，佛陀十大弟子之一，以記憶力超群著稱）是總持第一。現在看來，（靈璨）法師的能力，阿難也比不過。蜀地竟然有這樣的人才，所以（蜀地）常常能夠保持安定快樂，這難道是偶然的嗎？』（事蹟）見於《續高僧傳》。後魏時期的沙門靈辨（Lingbian），是晉陽人。他前世種下殊勝的善根，經常讀誦大乘經典，尤其見到《華嚴經》（Avatamsaka Sutra）時，更加敬重和仰慕。於是他頭頂著這部經，進入清涼山寺，祈求文殊師利菩薩（Manjusri，象徵智慧的菩薩）的暗中護佑。他拜禮經年累月，雙腳破裂流血，肉都磨沒了，露出骨頭。忽然聽到空中傳來聲音說：『你暫且停止（拜禮），只要至心思維這部經，自然能夠領悟其中深意。』於是靈辨法師打開經卷，豁然大悟。熙平元年正月，他撰寫《華嚴論》，闡釋經文的意義，窮盡精微，洞悉奧妙，共一百卷，流傳於世。僧德圓（Seng Deyuan），是天水人。他常以修習《華嚴經》為事業，讀誦受持。於是他修造一個清凈的園林，種植楮樹等樹木，並種植香草，點綴以鮮花。每次進入園林，必定先沐浴更衣，身穿乾淨的衣服，用香水澆灑。楮樹生長三年後，香氣遠播。他另外建造一間屋子，用香泥塗抹地面，讓工匠齋戒更衣，出入必須洗手漱口，焚香薰衣。剝取楮樹皮，用沉香水浸泡，精心製造紙張，耗時一年才完成。他又另外筑造清凈的地基，建造新的屋室，堂中設定方形的柏木牙座，用布匹、香、花裝飾，上面懸掛寶蓋，垂掛著各種玲瓏的玉珮。用白檀、紫檀等香木製作經案，並用作筆管。抄寫經書的人，每天都要接受齋戒，用香湯沐浴三次，戴上華麗的帽子，穿上乾淨的衣服。將要進入經室時，必定在道路兩旁焚香，用唱贊引路。德圓法師也穿著莊嚴整潔的衣服，手持香爐，恭敬地引導，散花供養，然後才開始書寫。德圓法師又胡跪運想，全神貫注，才寫幾行字，每個字都放出光明，照亮整個院子，很久之後才停止。還有（其他瑞相）

【English Translation】 English version: The door was always open, never fearing hardship. Therefore, a high seat was set up, and all the monks were instructed to hold their scriptures and listen to the master ascend the seat to proclaim the teachings for seven days and nights until the number of recitations was complete. He then rose to bid farewell and released all the monks. Afterwards, he sighed and said, 'After the Nirvana of the Tathagata (another name for Buddha), Ananda (one of the ten major disciples of the Buddha, known for his excellent memory) was the foremost in upholding the Dharma. It seems that even Ananda could not surpass this master (Lingcan). That such a person exists in the Shu region is why it is often peaceful and happy. Is this merely a coincidence?' (This account) is found in the 'Further Biographies of Eminent Monks'. The Shramana (Buddhist monk) Lingbian (Lingbian) of the Later Wei Dynasty, was a native of Jinyang. He had planted superior roots of goodness in previous lives and often read the Mahayana scriptures. When he saw the Avatamsaka Sutra (Flower Garland Sutra), he became even more respectful and admiring. Therefore, he placed this sutra on his head and entered Qingliang Mountain Temple, seeking the secret protection of Manjusri Bodhisattva (the Bodhisattva symbolizing wisdom). He prostrated in worship for years, his feet breaking and bleeding, his flesh worn away, revealing the bones. Suddenly, he heard a voice in the air saying, 'You should stop (prostrating) for now. Just sincerely contemplate this sutra, and you will naturally attain understanding.' Thereupon, the master opened the scripture and suddenly attained great enlightenment. In the first month of the Xiping era, he composed the 'Avatamsaka Sutra Commentary', explaining the meaning of the text, exhausting the subtle and penetrating the profound, totaling one hundred volumes, which were circulated in the world. The monk Deyuan (Deyuan), was a native of Tianshui. He constantly took the study of the Avatamsaka Sutra as his practice, reciting and upholding it. Therefore, he cultivated a pure garden, planting paper mulberry trees and various fragrant herbs, interspersed with fresh flowers. Each time he entered the garden, he would first bathe and change clothes, wearing clean garments and sprinkling fragrant water. After the paper mulberry trees had grown for three years, their fragrance spread far and wide. He separately built a room, plastering the floor with fragrant mud, and had the craftsmen observe a vegetarian diet and change their clothes. They had to wash their hands and rinse their mouths with fragrant water whenever they entered or left the room. They peeled the bark of the paper mulberry trees, soaked it in agarwood water, and carefully made paper, which took a whole year to complete. He also built a pure foundation and constructed a new room. In the hall, he placed a square cypress seat, decorated with cloth, incense, and flowers, and hung a jeweled canopy above, with various exquisite jade pendants hanging down. He used sandalwood and purple sandalwood to make a scripture desk and also used them as penholders. The scribe who copied the scriptures had to observe a vegetarian diet every day, bathe three times with fragrant water, and wear a beautiful hat and clean clothes. When he was about to enter the scripture room, incense was burned on both sides of the road, and a chant led the way. Master Deyuan also wore solemn and clean clothes, holding a censer, respectfully guiding, and scattering flowers as offerings before beginning to write. Master Deyuan also knelt down, concentrating his mind, and focusing his attention. After writing only a few lines, each character emitted light, illuminating the entire courtyard, and only stopped after a long time. There were also (other auspicious signs).

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。手執天花供養。經二載。書寫畢。盛以香函。置諸寶帳。每申頂禮。后因轉讀。函發異光。此經遞授於今五代。有清凈轉讀者。時亦靈應昭然。今尚在西太原賢首法師處。見會玄記。

後魏安豐王延明

中山王元熙。並以宗室英賢。處心無上。稽首圓宗。嘗用香和墨。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。照耀臺宇。眾共睹之。

後魏文明元年。京兆人王明干。因病致絕。被二人引至地獄。及門。見一僧稱是地藏菩薩。教之誦偈云。若人慾了知。三世一切佛。應當如是觀。心造諸如來(此晉經偈)誦此偈者。能排地獄諸苦。干因誦之。入見王。王問曰。汝有何功德。答云。惟受持一四句偈。即朗誦如前。王遂放免。當誦偈時。聲所到處。獄中受苦之人。皆得解脫。干三日方蘇。憶持此偈。向人說之。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。今唐經下二句云。應觀法界性。一切惟心造。語雖稍別。大意亦同。既一偈之功。能破地獄。況一卷一部之玄微哉。見纂靈記。

北齋中官劉謙之

自嘆刑餘。皈心佛乘。太和中。第二王子。于清涼

【現代漢語翻譯】現代漢語譯本：神人手持長戟，顯現身形警戒守護。圓和書生一同看見，其他人則看不見。又有身穿青衣的梵童，手持天花供養。經過兩年，書寫完畢，用香木匣子盛放，放置在寶帳之中，每天恭敬頂禮。後來因為轉讀，匣子發出奇異的光芒。這部經書遞相傳授至今已經五代。有清凈心轉讀的人，當時也有靈驗的感應顯現。現在還在西太原賢首法師處，見於《會玄記》。

後魏安豐王延明、中山王元熙，都以宗室的英才賢能，用心於無上佛法，稽首圓滿的宗義。曾經用香和墨，書寫《華嚴經》一百部，金字《華嚴經》一部，都用五種香木做藏，七寶做匣。在安靜的夜晚美好的時辰，清凈齋戒修行，就放出五色的神光，照耀臺宇，眾人共同看見。

後魏文明元年，京兆人王明干，因為生病導致昏死過去，被兩個人引到地獄。到了地獄門口，看見一個僧人，自稱是地藏菩薩，教他誦唸偈子說：『若人慾了知，三世一切佛，應當如是觀，心造諸如來。』（這是晉經的偈子）誦唸這個偈子的人，能夠排除地獄的各種痛苦。王明干因此誦唸它。進入見到閻王，閻王問道：『你有什麼功德？』回答說：『唯獨受持一個四句偈。』就朗誦如前。閻王於是放他走了。當誦唸偈子的時候，聲音所到之處，地獄中受苦的人，都得到解脫。王明干三天後才甦醒，回憶記住這個偈子，向人說起這件事，才知道是《華嚴經》夜摩天宮無量菩薩雲集所說，就是覺林菩薩偈。現在唐經下兩句說：『應觀法界性，一切唯心造。』語句雖然稍微不同，大意也相同。既然一個偈子的功德，能夠破除地獄，何況一卷一部經書的玄妙呢？見於《纂靈記》。

北齋中官劉謙之，

自嘆遭受宮刑，歸心佛法。太和年間，第二王子，在清涼

【English Translation】 English version: A divine being, holding a halberd, manifested to guard and protect. Yuan and a scholar both saw him, but others did not. Also, there were young Brahmā boys in green robes, holding celestial flowers as offerings. After two years, the writing was completed, and it was placed in a fragrant box within a precious tent, where they bowed in reverence every day. Later, while reciting the scripture, the box emitted extraordinary light. This scripture has been passed down for five generations. When a person with a pure mind recites it, miraculous responses are also evident. It is currently at the place of the virtuous Master Xianshou in Xitaiyuan, as recorded in the 'Huixuan Ji'. (Huixuan Ji: Record of Profound Understanding)

Emperor Xiaowen's uncle, Prince Yanming of Anfeng, and Prince Yuanxi of Zhongshan, both of the Northern Wei Dynasty, with their intelligence and virtue as members of the imperial family, devoted themselves to the supreme Dharma, bowing to the perfect teachings. They once used fragrant ink to write one hundred copies of the 'Avatamsaka Sutra' (Huayan Jing), and one copy in golden characters. All were stored in containers made of five fragrant woods and boxes adorned with seven treasures. During quiet nights and auspicious times, they practiced purification and performed rituals, whereupon five-colored divine light radiated, illuminating the platform, which everyone witnessed.

In the first year of the Wenming era of the Northern Wei Dynasty, Wang Minggan from Jingzhao fell into a coma due to illness. Two people led him to hell. At the entrance, he saw a monk who identified himself as Ksitigarbha Bodhisattva (Dizang Pusa). He taught Wang Minggan a verse: 'If people wish to understand, all Buddhas of the three worlds, they should contemplate thus: the mind creates all Tathagatas.' (This is a verse from the Jin Dynasty translation of the sutra.) Reciting this verse can dispel all the sufferings of hell. Wang Minggan recited it. Upon entering, he met King Yama, who asked, 'What merit do you possess?' He replied, 'I only uphold a four-line verse,' and recited it as before. King Yama then released him. As he recited the verse, wherever the sound reached, those suffering in hell were liberated. Wang Minggan awoke after three days, remembering the verse, and told others about it. Only then did he realize it was from the 'Avatamsaka Sutra', spoken by countless Bodhisattvas gathered in the Trayastrimsa Heaven, which is the verse of Bodhisattva Jue Lin. The last two lines in the Tang Dynasty translation say: 'One should contemplate the nature of the Dharma realm; everything is created by the mind.' Although the wording is slightly different, the general meaning is the same. Since the merit of one verse can break through hell, how much more profound is the mystery of one scroll or one complete sutra? See 'Zuan Ling Ji'. (Zuan Ling Ji: Record of Assembled Miracles)

Liu Qianzhi, an official in the Northern Study,

lamented his castration and turned his heart to the Buddha's teachings. During the Taihe era, the second prince, at Qingliang

山。求文殊師利菩薩。焚身供養。謙之睹其事。乃奏乞入山修道。赍華嚴經一部。晝夜精勤。禮懺讀誦。心祈妙悟。絕粒飲水。垂三七日。形氣雖微。丹懇彌切。忽感髯髭盡生。復丈夫相。神彩通悟。洞曉幽旨。遂殫精造此經論。共六百卷。奏聞。高祖倍加敬信。華嚴一教。於斯轉盛。

隋禪定道場僧慧悟

京兆人。嘗與一僧道祥。同隱終南。師受持華嚴。祥受持涅槃。木食巖棲。各專其業。忽一人來拜跪問訊云。請一師就宅赴齋。二僧相推。人云。請讀華嚴法師。悟因隨往。乃山神處也。請千羅漢。皆推師上座。食訖。皆飛空去。神呼一童子令侍。童即依命謂師曰。請師開口。既視口中。乃云。師大有病。童取手爪上垢。投師口內。須臾。復令師開口視之。曰病已略盡。即躍身飛入口中。童果是藥精。師遂獲神通。還室取經。辭道祥。渺然履空而去。

隋釋靈干

姓李。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。為我報諸弟子。后皆生此。師志奉華嚴。常依經作華藏觀。及彌勒天宮觀。至於疾甚。目上視。若有所見。僧童真問之。答曰。向見青衣童子。引至兜率。而天樂非久

【現代漢語翻譯】現代漢語譯本：山。謙之懇請文殊師利菩薩（智慧的象徵）。焚身供養。謙之目睹此事，於是上奏請求入山修道。攜帶《華嚴經》一部，日夜精勤，禮拜懺悔，誦讀經文，心中祈求領悟妙理。斷絕穀物，只飲水，持續三七日（二十一日）。形體氣息雖然微弱，但真誠的懇求更加迫切。忽然感覺鬍鬚全部長出，恢復了大丈夫的相貌，精神煥發，通達領悟，徹底明白幽深的旨意。於是竭盡精力撰寫此經論，共六百卷。上奏朝廷，高祖皇帝更加敬重信奉。《華嚴》一教，因此更加興盛。隋朝禪定道場的僧人慧悟京兆人。曾經與一位僧人道祥，一同隱居在終南山。慧悟法師受持《華嚴經》，道祥法師受持《涅槃經》。以樹木果實為食，居住在巖洞中，各自專心於自己的修行。忽然有一個人前來拜跪問訊說：『請一位法師到我家接受齋飯。』兩位僧人互相推讓。那人說：『請讀《華嚴經》的法師。』慧悟法師於是跟隨前往，原來是山神的地方。山神邀請了千位羅漢，都推舉慧悟法師為上座。用齋完畢，羅漢們都飛向空中離去。山神呼喚一個童子來侍奉。童子遵從命令對慧悟法師說：『請法師張開嘴。』童子看了慧悟法師的口中，就說：『法師有很重的病。』童子取下手爪上的污垢，投入慧悟法師的口中。一會兒，又讓慧悟法師張開嘴看，說：『病已經稍微好了。』隨即跳身飛入口中。童子果然是藥精。慧悟法師於是獲得了神通。回到住處取了經書，告別道祥法師，輕盈地踩著虛空而去。隋朝的釋靈干姓李，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。幾天後甦醒過來說，他去了兜率天（彌勒菩薩的凈土），見到了休遠和二位法師，都坐在華麗的蓮花臺上，光輝無比。他們對靈干說：『為我告訴各位弟子，以後都能往生到這裡。』靈干法師立志奉行《華嚴經》，常常依據經文修習華藏觀（華嚴經所描述的宇宙觀），以及彌勒天宮觀（觀想彌勒菩薩的住所）。等到病重的時候，眼睛向上看，好像看到了什麼。僧人童真問他，他回答說：『剛才看見青衣童子，引導我到兜率天，而天上的音樂並非長久。』

【English Translation】 English version: Shan. Qianzhi earnestly requested Mañjuśrī Bodhisattva (symbol of wisdom). He burned his body as an offering. Qianzhi witnessed this event, and then submitted a memorial requesting to enter the mountain to cultivate the Way. He carried a copy of the Avataṃsaka Sūtra, diligently day and night, prostrating in repentance, reciting the scriptures, and praying in his heart for profound enlightenment. He abstained from grains, only drinking water, for three seven-day periods (twenty-one days). Although his physical form and breath were weak, his sincere entreaty became even more urgent. Suddenly, he felt that his beard had fully grown, and he regained the appearance of a great man, his spirit radiant, his understanding penetrating, and he thoroughly comprehended the profound meaning. Therefore, he exhausted his energy to compose this scripture and treatise, totaling six hundred volumes. He presented it to the court, and Emperor Gaozu became even more respectful and faithful. The Avataṃsaka teaching thus became even more prosperous. The monk Huìwù of the Chan Meditation Center in the Sui Dynasty A native of Jingzhao. He once lived in seclusion in Zhongnan Mountain with a monk named Dàoxiáng. Master Huìwù upheld the Avataṃsaka Sūtra, and Dàoxiáng upheld the Nirvana Sūtra. They ate tree fruits and lived in caves, each focusing on their own practice. Suddenly, a person came to prostrate and inquire, saying, 'Please invite one master to my home to receive a vegetarian meal.' The two monks deferred to each other. The person said, 'Please invite the Dharma Master who recites the Avataṃsaka Sūtra.' Huìwù then followed him, and it turned out to be the place of the mountain deity. The mountain deity invited a thousand Arhats, all of whom recommended Master Huìwù to be the seat of honor. After the meal, the Arhats all flew into the sky and departed. The deity called a boy to serve. The boy obeyed the order and said to Master Huìwù, 'Please open your mouth.' After looking into Huìwù's mouth, he said, 'Master has a very serious illness.' The boy took the dirt from his fingernails and put it into Huìwù's mouth. After a while, he had Huìwù open his mouth again and said, 'The illness has been slightly alleviated.' Then he jumped and flew into the mouth. The boy was indeed a medicinal essence. Huìwù then obtained supernatural powers. He returned to his dwelling, took the scriptures, bid farewell to Dàoxiáng, and lightly stepped into the void and departed. The Śramaṇa Línggàn of the Sui Dynasty Whose surname was Lǐ, was a native of Dídào. He left home under Dharma Master Yǎn. At the age of eighteen, he was able to lecture on the Avataṃsaka Sūtra. He resided at Xīngshàn Temple, serving as a scripture translation and verification Śramaṇa. Later, he fell ill and died. After several days, he revived and said that he had gone to the Tuṣita Heaven (the Pure Land of Maitreya Bodhisattva), where he saw Dharma Masters Xiūyuǎn and sitting on magnificent lotus platforms, their radiance unparalleled. They said to Línggàn, 'Tell all my disciples that they will all be reborn here in the future.' Master Línggàn aspired to uphold the Avataṃsaka Sūtra, and often practiced the Avataṃsaka contemplation (the cosmology described in the Avataṃsaka Sūtra), as well as the contemplation of the Maitreya Heavenly Palace (visualizing the abode of Maitreya Bodhisattva). When he became seriously ill, his eyes looked upward, as if he saw something. The monk Tóngzhēn asked him, and he replied, 'I just saw a blue-robed boy guiding me to the Tuṣita Heaven, but the heavenly music was not long-lasting.'

。終墜輪迴。蓮華藏是所愿也。既而氣盡。須臾復甦。真又問今何所見。答曰。見大水遍滿。華如車輪。而坐其上。吾愿足矣。言畢而逝。

唐苑律師

京兆延興寺僧。以貞觀初。途經㶚橋。日夕。舍于逆旅。俄有異僧至。儀服粗敝。止宿主人別房。遂取醇酒良肉。快意飲啖。律師持潔。勃然穢之。其僧食已。乃索水漱口。閉戶端坐。而誦華嚴。初標品題。次誦如是我聞一時佛在摩竭提國。僧兩口角俱放光明。如金色。比至三更。四帙欲滿。口中光明更熾。至五帙已上。其光漸收。卻入僧口。未及五更。誦終六帙(即六十卷晉經全部)。僧乃卻臥。律師側聽玄音。束身抱愧。悲悔交懷。天明。入房禮懺。詢其名字不答。分袂后。莫知所之。感應傳云。錄感應時。適有狂者在傍。問曰。某不斷酒肉。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。汝夜誦經。能放口光以代燈燭乎。汝能若酒仙之食蝦。志公之啖鴿。吐而復活乎。汝皆不能。妄效神僧行事。欺誑聖賢。罪深滄海。其何能逃。於是狂者。慚謝而退。

唐解脫和尚

姓邢氏。代州五臺縣人。七歲出家。初從慧超禪師。詢定業。超器之。告眾曰。解脫調習融明。非爾輩所鄰也。未幾大獲啟悟。後於五臺西南佛光寺。

【現代漢語翻譯】最終墜入輪迴。往生蓮華藏世界是我的願望。』說完就斷氣了，過了一會兒又甦醒過來。真法師又問他現在看到了什麼。他回答說：『我看見大水瀰漫，蓮花如車輪般大小，我坐在蓮花之上，我的願望已經滿足了。』說完就去世了。

唐朝的苑律師

京兆延興寺的僧人。在貞觀初年，他路過㶚橋，天色已晚，便在旅店住宿。不久，來了一位奇異的僧人，衣著粗陋破舊，住在主人家的另一間房裡。他隨即取來醇酒和好肉，痛快地飲用。苑律師持守戒律，對此感到厭惡。那位僧人吃完后，便要水漱口，關上門端坐，開始誦讀《華嚴經》。先是標明品題，然後誦讀『如是我聞，一時佛在摩竭提國』。僧人的兩嘴角都放出光明，如同金色。到三更時分，四帙經文將要誦完，口中的光明更加熾盛。到五帙以上，光明逐漸收斂，回到僧人口中。不到五更，就誦完了六帙（即六十卷晉譯本的全部）。僧人於是躺下休息。苑律師在一旁傾聽玄妙的聲音，感到羞愧和後悔。天亮后，他進入僧人的房間禮拜懺悔，詢問僧人的名字，僧人沒有回答。分別之後，就不知道他去了哪裡。《感應傳》記載，在記錄感應事蹟時，正好有一個瘋子在旁邊，問道：『我不戒酒肉，效仿那位神僧持誦《華嚴經》可以嗎？』回答說：『你一夜誦經，不到五更，能誦完六帙嗎？你夜裡誦經，能放出光芒代替燈燭嗎？你能像酒仙一樣吃蝦，像志公禪師一樣吃鴿子，吐出來又能復活嗎？』你都不能做到，卻妄想效仿神僧的行為，欺騙聖賢，罪孽深重，怎麼能逃脫懲罰呢？』於是那個瘋子慚愧地退下了。

唐朝的解脫和尚

姓邢，是代州五臺縣人。七歲出家，最初跟隨慧超禪師學習佛法，慧超禪師認為他是可造之材，告訴眾人說：『解脫調柔聰慧，不是你們這些人可以比擬的。』不久，解脫和尚就獲得了很大的開悟。後來在五臺山西南的佛光寺修行。

【English Translation】 Finally, he will fall into Samsara. May I be reborn in the Lotus Treasury World.』 After saying this, he breathed his last, but soon revived. The monk Zhen then asked him what he saw now. He replied, 『I see a vast expanse of water, with lotuses as large as chariot wheels, and I am sitting on one of them. My wish is fulfilled.』 With these words, he passed away.

The Lawyer Yuan of Tang Dynasty

A monk of Yanxing Temple in Jingzhao (present-day Xi'an). In the early years of the Zhenguan era (627-649 CE), he was traveling through 㶚 Bridge. As evening approached, he lodged at an inn. Soon, a strange monk arrived, dressed in coarse and worn clothing, and stayed in a separate room of the host's house. He then took fine wine and good meat, and drank and ate heartily. Lawyer Yuan, who upheld the precepts, was disgusted by this. After the monk finished eating, he asked for water to rinse his mouth, closed the door, and sat upright, reciting the Avatamsaka Sutra (Huayan Jing). First, he announced the chapter titles, then recited 『Thus have I heard, at one time the Buddha was in Magadha.』 Light emanated from both corners of the monk's mouth, like gold. By the third watch of the night, he was about to finish the fourth fascicle, and the light from his mouth became even more intense. By the fifth fascicle, the light gradually receded, returning into the monk's mouth. Before the fifth watch, he finished reciting all six fascicles (i.e., the entire sixty-chapter Jin translation). The monk then lay down to rest. Lawyer Yuan listened to the profound sounds, feeling ashamed and remorseful. At dawn, he entered the monk's room to prostrate and repent, asking the monk's name, but the monk did not answer. After parting ways, no one knew where he went. The Record of Miraculous Responses (Ganying Zhuan) states that when recording the miraculous events, there happened to be a madman nearby, who asked, 『I do not abstain from wine and meat, can I imitate that divine monk in reciting the Avatamsaka Sutra?』 The reply was, 『Can you recite six fascicles in one night, before the fifth watch? Can you emit light from your mouth to replace lamps when reciting the sutra at night? Can you eat shrimp like the Wine Immortal, or eat pigeons like Zen Master Zhigong, and revive after vomiting them up?』 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 punishment?』 Thereupon, the madman retreated in shame.

The Monk Jietuo of Tang Dynasty

His surname was Xing, and he was from Wutai County, Daizhou (present-day Wutai County, Shanxi Province). He left home at the age of seven, initially following Zen Master Huichao to study the Dharma. Huichao considered him to be a promising talent, telling the assembly, 『Jietuo is harmonious and intelligent, not like any of you.』 Before long, Jietuo attained great enlightenment. Later, he practiced at Foguang Temple, southwest of Mount Wutai.

立精舍。專誦華嚴。復依經作佛光觀。屢往大孚寺求見文殊。文殊現身悔云。汝今不須禮覲。可自誨責。必當大悟。后因反求。乃悟無生。兼得法喜。遂慨思弘濟。祈誠大覺。請證此心。感諸佛現。為說偈曰。諸佛寂滅甚深法。曠劫修行今乃得。若能開曉此法眼。一切諸佛皆隨喜。師更問空中寂滅之法。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。又本州都督。請傳香受戒。法化既畢。將東歸。都督及眾送至城東。日暮思欲焚香。忽聞城上空中聲曰。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。故舊傳題云。偈贊排空也。

唐釋法誠

姓樊。雍州人。幼出家。以誦華嚴為課。因遇慧超禪師。隱居藍谷。後於南嶺。造華嚴堂。備致嚴潔。乃圖畫本經七處九會之像。延弘文館書生張靜。敬寫全經。師親捧香爐。專精禮戴。忽見有瑞鳥。形色殊異。銜花入室。旋繞供養。時以為精心所感。

唐僧辨才

幼事裕法師。日惟課習華嚴。久而不悟。乃虔造香函盛經。頂戴行道。凡經三載。夢普賢指授玄義。忽爾成誦。煥若臨鏡。

唐釋法空

隋末雁門郎將也。棄家詣清涼深谷。常

【現代漢語翻譯】現代漢語譯本建造精舍，專門誦讀《華嚴經》（Avatamsaka Sutra）。又依據經文修習佛光觀。多次前往大孚寺，請求拜見文殊菩薩（Manjusri）。文殊菩薩現身告誡說：『你現在不必禮拜覲見，應當自我反省責備，必定能夠大悟。』後來因為反求諸己，於是領悟了無生之理，並且獲得了法喜。於是慨嘆思念弘揚佛法，普濟眾生，虔誠祈求大覺者（指佛陀）為他印證此心。感應到諸佛顯現，為他說偈語道：『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。』法師又問空中：『寂滅之法，可以說來教導人嗎？』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。』又本州都督，請法誠傳授香戒。法事完畢后，法誠將要東歸。都督及眾人送到城東。日暮時，法誠想要焚香，忽然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。』故老相傳，題為『偈贊排空』。

唐釋法誠姓樊，雍州人。年幼出家，以誦讀《華嚴經》（Avatamsaka Sutra）為功課。因為遇到慧超禪師，隱居在藍谷。後來在南嶺，建造華嚴堂，佈置得非常莊嚴潔凈。於是圖畫了本經七處九會之像。延請弘文館書生張靜，恭敬地書寫全部經文。法誠親自捧著香爐，專心致志地禮拜頂戴。忽然看見有瑞鳥，形狀顏色非常奇異，銜著花飛入室內，盤旋環繞進行供養。當時人們認為這是因為法誠精心所感。

唐僧辨才年幼時侍奉裕法師，每天只學習《華嚴經》（Avatamsaka Sutra）。很久卻不能領悟。於是虔誠地製造香函盛放經書，頂戴著經書行走。凡是經過三年，夢見普賢菩薩（Samantabhadra）指點傳授玄妙的義理，忽然之間就能背誦了，明亮得好像照鏡子一樣。

唐釋法空隋朝末年是雁門郎將。拋棄家庭前往清涼山的深谷。經常

【English Translation】 English version He built a monastery and devoted himself to reciting the Avatamsaka Sutra (Huayan Jing). He also practiced the Buddha Light Contemplation based on the sutra. He frequently went to Dafu Temple to seek an audience with Manjusri (Wenshu). Manjusri appeared and advised him, 'You do not need to pay homage now. You should reflect on yourself and reproach yourself, and you will surely attain great enlightenment.' Later, through introspection, he realized the principle of non-origination and gained Dharma joy. Thereupon, he sighed and thought of propagating the Dharma and benefiting all beings, sincerely praying to the Greatly Enlightened One (the Buddha) to certify his mind. He sensed the Buddhas appearing and speaking a verse to him: 'The Buddhas' profound Dharma of stillness and extinction, is attained now after kalpas of practice. If one can open and understand this Dharma eye, all the Buddhas will rejoice.' The master further asked the air, 'Can the Dharma of stillness and extinction be spoken to teach people?' The Buddhas then disappeared, but a voice said, 'Expedient wisdom is the lamp, illuminating the realm of the mind. To investigate the true Dharma, one sees nothing at all.' Furthermore, the governor of this prefecture invited him to transmit the incense precepts. After the Dharma service was completed, Fa Cheng was about to return east. The governor and the others escorted him to the east of the city. At dusk, Fa Cheng wanted to burn incense, when suddenly a voice was heard from the city wall in the air, saying, 'Joining palms is taken as flowers, the body is the offering vessel. The good mind is the true incense, praise and incense smoke spread. The Buddhas hear this incense, seeking the sound to come and save. All of you diligently strive forward, never doubting each other.' The old tradition says the title is 'Verse of Praise Ascending into the Sky.'

Tang Dynasty Monk Fa Cheng His surname was Fan, and he was from Yongzhou. He left home at a young age and made reciting the Avatamsaka Sutra (Huayan Jing) his daily practice. He encountered Zen Master Huichao and lived in seclusion in Lan Valley. Later, in Nanling, he built the Avatamsaka Hall, arranging it with great solemnity and cleanliness. He then painted images of the seven locations and nine assemblies from the sutra. He invited Zhang Jing, a scholar from the Hongwen Pavilion, to respectfully write out the entire sutra. The master personally held the incense burner, wholeheartedly paying homage. Suddenly, he saw an auspicious bird, with a unique shape and color, carrying flowers into the room, circling and making offerings. At that time, people thought it was a response to his focused mind.

Tang Dynasty Monk Biancai As a child, he served Dharma Master Yu, and daily studied the Avatamsaka Sutra (Huayan Jing). For a long time, he did not understand it. So he reverently made a fragrant box to hold the sutra, and carried it on his head while walking. After three years, he dreamed that Samantabhadra (Puxian) pointed out the profound meaning, and suddenly he was able to recite it fluently, as clear as looking in a mirror.

Tang Dynasty Monk Fakong At the end of the Sui Dynasty, he was a Yamen military officer. He abandoned his family and went to the deep valleys of Mount Qingliang. He often

誦華嚴唯心作佛之偈。后遇異僧。授以般若玄旨。豁爾心空。臨終坐逝。見云棲感應略記。

唐僧伽彌多羅

師子國人。證第三果。麟德初。來震旦。高宗甚加敬禮。后往清涼敬禮文殊。因至西太原寺。時屬諸僧。誦華嚴經。師問是何經。答曰華嚴。師肅然改容曰。不謂此地。亦有是經。合掌讚歎久之曰。此大方廣佛功德難思。西國相傳。有人讀此經。以水盥掌。水沾蟲蟻。其捨命者。皆得生天。何況受持讀誦。精進思惟者歟。

唐杜順和尚

姓杜氏。諱法順。京兆杜陵人。操行高潔。學無常師。專以華嚴為業。童子時。于宅后冢上。為眾說法。聞者皆悟大乘。至今說法冢存焉。又於終南山。集華嚴所詮之義。作法界觀文。時感海會菩薩。現身讚歎。既成。聚火焚燒。契合聖心。一字無損。居山中。嘗欲種葵。地多蟲蟻。師乃巡疆定封。蟲即外徙。由是耕墾。一無所損。三原縣有民。生而聾啞。師召之與語。應言便愈。因詣南山。值橫渠漲溢。止之斷流。徐步而過。將終之日。普會有緣。聲色不渝。泊焉入寂。葬樊川北原。今全身塔在長安南華嚴寺。別傳云。是文殊化身也。

唐于闐國三藏實叉難陀

華云喜學。證聖元年。三月十四日辛酉。于東都佛授記寺。重譯華嚴。至聖歷

【現代漢語翻譯】現代漢語譯本誦讀《華嚴經》中『唯心作佛』的偈頌后，遇到一位奇異的僧人，傳授給他般若的玄妙旨意，頓然心空。臨終時坐化圓寂。事蹟見於《云棲感應略記》。

唐僧伽彌多羅（Saṅghamitra，僧侶之友）

師子國（Siṃhala，今斯里蘭卡）人，證得三果（第三階段的阿羅漢果位）。麟德初年，來到震旦（Cinadeśa，古代中國），高宗皇帝對他非常尊敬。後來前往清涼山（五臺山）敬禮文殊菩薩（Mañjuśrī）。一次到西太原寺，當時眾僧正在誦讀《華嚴經》。僧伽彌多羅詢問這是什麼經，回答說是《華嚴經》。他肅然起敬，改變神色說：『沒想到這個地方也有這部經。』合掌讚歎許久，說：『這部《大方廣佛華嚴經》的功德難以思議。西國相傳，有人讀誦此經，用清水洗手，水沾到蟲蟻，那些捨棄生命的蟲蟻，都能得生天界。何況是受持讀誦，精進思惟的人呢？』

唐杜順和尚

姓杜，名法順，京兆杜陵（今西安）人。品行高尚純潔，學習沒有固定的老師，專門以《華嚴經》為事業。童年時，在住宅后的墳墓上，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。又在終南山，彙集《華嚴經》所詮釋的義理，創作《法界觀文》。當時感得海會菩薩現身讚歎。完成後，聚集火焚燒，與聖人的心意相契合，一字都沒有損壞。居住在山中時，曾經想要種植葵菜，但地上有很多蟲蟻。杜順和尚於是巡視田地，劃定界限，蟲蟻就遷徙到外面，因此耕種開墾，一點都沒有損害。三原縣有位百姓，生來就聾啞，杜順和尚召見他與他說話，應聲回答就痊癒了。一次前往南山，遇到橫渠河水上漲氾濫，杜順和尚阻止河水，使其斷流，然後從容地走過去。臨終的時候，普遍會見有緣之人，神色不變，安然入寂。安葬在樊川北原。現在全身塔在長安南華嚴寺。另有傳記說，杜順和尚是文殊菩薩的化身。

唐于闐國（Khotan，古代西域國名）三藏實叉難陀（Śikṣānanda，喜學）

證聖元年（公元695年）三月十四日辛酉，在東都（今洛陽）佛授記寺，重新翻譯《華嚴經》，直至聖歷（年號）...

【English Translation】 English version After reciting the verses from the Avataṃsaka Sūtra about 『Mind-Only creates the Buddha,』 he encountered an extraordinary monk who imparted to him the profound meaning of Prajñā (wisdom), and his mind became empty. He passed away in a seated posture at the time of his death. His story is found in the Yunqi Gan Ying Lue Ji (Abridged Records of Responses from Yunqi).

Tang Dynasty: Saṅghamitra (Friend of the Sangha)

A native of Siṃhala (Sri Lanka), he attained the third fruit (the third stage of Arhatship). In the early years of the Linde era, he came to Cinadeśa (ancient China), where Emperor Gaozong greatly revered him. Later, he went to Mount Qingliang (Mount Wutai) to pay homage to Mañjuśrī (Bodhisattva of Wisdom). Once, he visited the West Taiyuan Temple, where the monks were reciting the Avataṃsaka Sūtra. Saṅghamitra asked what scripture it was, and they replied that it was the Avataṃsaka Sūtra. He respectfully changed his expression and said, 『I did not expect that this place would also have this scripture.』 He joined his palms and praised it for a long time, saying, 『The merits of this Mahāvaipulya Buddhāvataṃsaka Sūtra are inconceivable. It is said in the Western countries that if someone recites this scripture and washes their hands with clean water, and the water touches insects and ants, those insects and ants that give up their lives will be reborn in the heavens. How much more so for those who uphold, recite, and diligently contemplate it?』

Tang Dynasty: Venerable Du Shun

His surname was Du, and his given name was Fa Shun. He was a native of Duling in Jingzhao (present-day Xi'an). He was of noble and pure conduct, and he did not have a fixed teacher for his studies. He specialized in the Avataṃsaka Sūtra. As a child, he preached to the masses on a tomb behind his house, and those who heard him all awakened to Mahāyāna Buddhism. To this day, the preaching tomb still exists. Furthermore, on Mount Zhongnan, he gathered the meanings explained in the Avataṃsaka Sūtra and composed the Treatise on the Observation of the Dharmadhātu. At that time, he was moved by the assembly of Bodhisattvas appearing to praise him. After it was completed, he gathered fire to burn it, and it was in accordance with the mind of the sages, with not a single word damaged. While living in the mountains, he once wanted to plant sunflowers, but there were many insects and ants on the ground. Venerable Du Shun then patrolled the land and set boundaries, and the insects and ants migrated outside, so there was no damage to the cultivation. In Sanyuan County, there was a commoner who was born deaf and mute. Venerable Du Shun summoned him and spoke to him, and he responded and was immediately cured. Once, he went to Mount Nan and encountered the Hengqu River overflowing. Venerable Du Shun stopped the water, causing it to cease flowing, and then he calmly walked across. On the day of his death, he universally met with those who had affinities with him, his expression unchanged, and he peacefully entered Nirvana. He was buried in the northern plains of Fanchuan. Today, his complete body stupa is located in the South Avataṃsaka Temple in Chang'an. Another biography says that Venerable Du Shun was an incarnation of Mañjuśrī.

Tang Dynasty: Śikṣānanda (Joy of Learning), Tripitaka Master from Khotan

On the 14th day of the third month, Xin You day, in the first year of the Zheng Sheng era (695 AD), at the Buddha Prediction Temple in the Eastern Capital (present-day Luoyang), he re-translated the Avataṃsaka Sūtra, until the Shengli era...

二年。十月八日。譯新經訖。按智度論。名此為不思議經。有十萬偈。梁攝論。亦名百千經。前晉譯止三萬六千偈。所謂法領半珠者也。是時遣使之於闐。迎梵本至。師再加翻譯。兼補前闕。計益九千頌。合舊總四萬五千頌。為唐本八十卷(三十九品九會)。傳云。法藏有十類經。其一略本經。即今兩譯本也。皆十萬偈中之略。以譯未盡故。然第一會所說華藏世界。晉本文多闕略。至八十卷。始獲通曉。亦璨然備矣。時有大德義凈三藏。弘景禪師。圓測神英法寶賢首諸法師同譯。復禮法師綴文。自辛酉初譯。越一日壬戌。有天降甘雨之應。

唐法藏和尚

字賢首。俗姓康氏。康居國人。初母夢異光而孕。及生而慕無上。後有儼和尚講華嚴於雲華寺。師至中夜。忽見神光來燭庭宇。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。聖歷二年十月。新譯華嚴經成。敕師于佛授記寺開講。十二月十二日。講至華藏地界品。講堂及寺院中地。忽皆震動。道俗數千共睹。嘆未曾有。又于云花寺開講。有白光自口出。須臾成蓋。萬衆歡躍。先是總章元年。西域有三藏梵僧。來至京洛。高宗敬事。師時為童子。頂禮三藏。請受菩薩戒。眾白三藏曰。此童子能誦華嚴大經。兼解其義。三藏驚歎曰。華

【現代漢語翻譯】現代漢語譯本：二年，十月八日，翻譯新經完畢。按照《智度論》的說法，這部經名為《不思議經》，有十萬偈（梵文詩歌）。梁代的《攝論》也稱其為《百千經》。前秦的譯本只有三萬六千偈，就是所謂的法領半珠。當時派遣使者前往于闐（古代西域國名），迎請梵文字回來。法師再次進行翻譯，並補全之前的缺失，總共增加了九千頌（梵文詩節），加上舊譯本總共有四萬五千頌，成為唐代的八十卷本（三十九品九會）。傳說，法藏（唐代高僧）有十類經，其中一種是略本經，就是現在這兩個譯本。都是十萬偈中的簡略版本，因為翻譯沒有完全完成。然而，第一會所說的華藏世界（佛教宇宙觀），晉代的文字大多缺失簡略，到了八十卷本，才得以完全通曉，也燦爛完備了。當時有大德義凈三藏（唐代著名譯經師），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，復禮法師負責潤色文字。從辛酉年開始翻譯，第二天壬戌日，就有天降甘雨的祥瑞之兆。唐法藏和尚（唐代高僧），字賢首，俗姓康氏，康居國（古代中亞國名）人。當初他的母親夢見奇異的光芒而懷孕。等到出生后就仰慕無上佛法。後來有儼和尚在雲華寺講解《華嚴經》，法師在半夜時分，忽然看見神光照亮庭院。感嘆道：『當有異人，發揚弘大的佛教教義。』到天亮時，就遇到了儼和尚，從此心悅誠服，深入無盡的佛法奧義。聖歷二年十月，新翻譯的《華嚴經》完成，皇帝下令讓法師在佛授記寺開講。十二月十二日，講到《華藏世界品》時，講堂和寺院中的地面，忽然都震動起來，僧人和俗人數千人都親眼目睹，感嘆前所未有。又在云花寺開講時，有白光從口中發出，一會兒變成傘蓋，眾人歡欣雀躍。在此之前，總章元年，西域有三藏梵僧（精通佛經的僧人）來到京洛（洛陽），高宗皇帝非常敬重他。法師當時還是個童子，頂禮三藏，請求受菩薩戒。眾人對三藏說：『這個童子能背誦《華嚴大經》，並且理解其中的含義。』三藏驚歎道：『華

【English Translation】 English version: In the second year, on the eighth day of the tenth month, the translation of the new scripture was completed. According to the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom), this scripture is named the Acinteya Sutra (Inconceivable Sutra), containing one hundred thousand gathas (verses). The She Lun (Compendium of the Mahayana) of the Liang dynasty also calls it the Sata-sahasrika Sutra (Hundred Thousand Sutra). The previous translation by the Jin dynasty only had thirty-six thousand gathas, which is what is referred to as 'half a pearl of the Dharma.' At that time, envoys were sent to Khotan (an ancient kingdom in Central Asia) to bring back the Sanskrit text. The master translated it again, supplementing the previous omissions, adding a total of nine thousand slokas (metrical verses), making a total of forty-five thousand slokas with the old translation, forming the eighty-fascicle version of the Tang dynasty (thirty-nine chapters in nine assemblies). It is said that Dharma Master Fazang (a prominent Tang dynasty monk) had ten categories of scriptures, one of which was the abridged version, which is the current two translated versions. Both are abridged versions of the one hundred thousand gathas, because the translation was not fully completed. However, the Hua-yan World (Flower Garland World, a Buddhist cosmology) described in the first assembly was mostly missing and abridged in the Jin dynasty text. It was not until the eighty-fascicle version that it was fully understood and brilliantly complete. At that time, the great virtuous Yijing Tripitaka (a famous Tang dynasty translator), Chan Master Hongjing, Dharma Master Yuance, Dharma Master Shenying, Dharma Master Fabao, and Dharma Master Xianshou all participated in the translation, and Dharma Master Fuli was responsible for polishing the text. The translation began in the year of Xinyou, and on the following day, Renxu, there was an auspicious sign of sweet rain falling from the sky. Dharma Master Fazang (a prominent Tang dynasty monk) of the Tang dynasty, whose style name was Xianshou, his lay surname was Kang, and he was a native of Kangju (an ancient Central Asian kingdom). Initially, his mother dreamed of extraordinary light and became pregnant. After he was born, he admired the supreme Dharma. Later, when Venerable Yan lectured on the Avatamsaka Sutra (Flower Garland Sutra) at Yunhua Temple, the master suddenly saw divine light illuminating the courtyard in the middle of the night. He exclaimed, 'There will be an extraordinary person who will propagate the great teachings.' At dawn, he met Venerable Yan, and from then on, he submitted himself and deeply entered the endless mysteries of the Dharma. In the second year of the Shengli era, in the tenth month, the newly translated Avatamsaka Sutra was completed, and the emperor ordered the master to begin lecturing at the Buddha Prediction Temple. On the twelfth day of the twelfth month, when lecturing on the Hua-zang World chapter, the ground in the lecture hall and the temple suddenly shook, and thousands of monks and laypeople witnessed it together, marveling at what had never happened before. When he lectured at Yunhua Temple again, white light emanated from his mouth, and soon formed a canopy, and the masses rejoiced. Before this, in the first year of the Zongzhang era, a Tripitaka monk (a monk proficient in Buddhist scriptures) from the Western Regions came to Jingluo (Luoyang), and Emperor Gaozong greatly respected him. The master was still a child at that time, and he prostrated to the Tripitaka and requested to receive the Bodhisattva precepts. The crowd said to the Tripitaka, 'This child can recite the Avatamsaka Sutra and understand its meaning.' The Tripitaka exclaimed, 'Hua'

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。不復更受菩薩戒矣。天授間。師講華嚴經。因論邪正。有道士口發粗言。明朝洗面。眉發俱落。方生悔心。歸敬三寶。發誓受持華嚴經。一百遍。尚十遍未畢。忽感眉發重生。

唐定州中山。修德禪師。苦節成性。守道山林。專以華嚴為業。永徽四年。發心抄寫。別為凈院。植楮樹。歷三年。灌以香水。潔凈造紙。復別筑凈臺。召善書人溈州王恭。齋沐凈衣。焚香布花。懸諸幡蓋。禮經懺悔。方升座寫。下筆含香。舉筆吐氣。每日恒然。師仍入室運想。每寫一卷。施縑十疋。恭皆不受。寫畢。集眾設齋慶之。師于眾前。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。山中齋眾。及諸士女。投身悲悔。無不敬仰。見會玄記。

唐聖歷中。三藏法師實叉難陀云。龜茲國惟習小乘。不知釋迦分化百億。現種種身云。有梵僧從天竺。持華嚴梵本。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。既而井中放光。赫如火聚。其夜諸師睹之。疑謂金寶。至明。使人漉取。乃前所棄華嚴經也。諸師驚異。遂收歸經藏。置中龕內。他日忽見此經在藏中最上隔。諸師自言。此

【現代漢語翻譯】現代漢語譯本：嚴一乘（Yanyi cheng，指《華嚴經》所闡述的唯一真實乘法）。這是諸佛的秘密寶藏，難以遇到，更何況通達其中的含義。如果有人能夠誦讀《華嚴凈行品》一篇，這個人就已經得到了菩薩的清凈戒律，具足圓滿，不需要再另外受菩薩戒了。唐朝天授年間，有位法師講解《華嚴經》，在討論邪正時，有個道士口出惡語。第二天早上洗臉時，眉毛和頭髮都脫落了。他這才產生悔恨之心，歸依敬重三寶，發誓受持《華嚴經》一百遍。還沒完成十遍，忽然感覺眉毛和頭髮又重新生長出來。唐朝定州中山，有位修德禪師，以艱苦的修行作為自己的本性，在山林中守護正道，專門以修習《華嚴經》為事業。永徽四年，他發心抄寫《華嚴經》，特別為此建立了一座清凈的院落，種植楮樹。經過三年，用香水澆灌，用潔凈的紙來抄寫經書。又另外建造一座清凈的檯子，召集善於書法的人，溈州人王恭，齋戒沐浴，穿上乾淨的衣服，焚香，陳設鮮花，懸掛各種幡蓋，禮拜經書，懺悔罪業，才登上臺子開始抄寫。下筆時口中含著香，舉筆時口中吐出氣，每天都是這樣。禪師仍然進入室內，進行觀想。每抄寫一卷經書，就施捨縑帛十匹。王恭都沒有接受。抄寫完畢后，聚集眾人，設定齋飯來慶祝。禪師在眾人面前，燒香散花，發下宏大的誓願。當打開經書寶藏時，放出巨大的光明，照亮周圍七十多里，照亮了定州城。山中的齋戒大眾，以及各位士女，都投身懺悔，沒有不敬仰的。見於《見會玄記》的記載。唐朝聖歷年間，三藏法師實叉難陀（Shicha nan tuo，唐代譯經師）說，龜茲國（Qiuzi guo，古西域國名）只學習小乘佛法，不知道釋迦牟尼佛（Shijia mouni fo，佛教創始人）能分化出百億化身，顯現種種不同的身形。有個梵僧從天竺（Tianzhu，古代印度）帶著《華嚴經》的梵文版本，來到龜茲國中。小乘的法師們都不相信接受。梵僧於是留下經書就回去了。小乘的法師們竟然把經書投入井中。不久，井中放出光明，像一團火一樣。當天晚上，法師們看到了，懷疑是金銀珠寶。到第二天早上，派人打撈，撈出來的卻是先前所丟棄的《華嚴經》。法師們感到驚訝和奇異，於是把經書收起來，放回經藏中，放在中間的佛龕里。有一天，忽然發現這部經書在經藏的最上層。法師們自己說，這

【English Translation】 English version: Yanyi cheng (the One Vehicle expounded in the Avatamsaka Sutra). This is the secret treasury of all Buddhas, difficult to encounter, let alone understand its meaning. If someone can recite one chapter of the 'Pure Conduct' section of the Avatamsaka Sutra, that person has already obtained the complete and perfect pure precepts of a Bodhisattva and does not need to receive the Bodhisattva precepts again. During the Tianshou period of the Tang Dynasty, a Dharma master was lecturing on the Avatamsaka Sutra. While discussing what is right and wrong, a Taoist priest uttered rude words. The next morning, when he washed his face, his eyebrows and hair fell out. Only then did he feel remorse, take refuge in and respect the Three Jewels, and vow to uphold the Avatamsaka Sutra one hundred times. Before he had completed ten recitations, he suddenly felt his eyebrows and hair grow back. In Zhongshan, Dingzhou during the Tang Dynasty, Chan Master Xiude (Xiude Chanshi) cultivated asceticism as his nature, guarded the Way in the mountains and forests, and dedicated himself to the Avatamsaka Sutra. In the fourth year of Yonghui, he resolved to transcribe the sutra and specially built a pure courtyard for this purpose, planting paper mulberry trees. After three years, he watered them with fragrant water and used clean paper to transcribe the sutra. He also built a separate pure platform and summoned Wang Gong (Wang Gong) from Weizhou, a skilled calligrapher. He fasted and bathed, wore clean clothes, burned incense, arranged flowers, and hung various banners and canopies. He prostrated before the sutra, repented of his sins, and then ascended the platform to begin transcribing. When he put his brush to the paper, he held fragrance in his mouth, and when he lifted his brush, he exhaled. He did this every day. The Chan master would also enter his room to contemplate. Each time he transcribed a scroll, he would donate ten bolts of silk. Wang Gong refused to accept them. After the transcription was completed, he gathered the people and held a vegetarian feast to celebrate. In front of the assembly, the Chan master burned incense, scattered flowers, and made a grand vow. When the sutra treasury was opened, it emitted great light, illuminating more than seventy li around, illuminating the city of Dingzhou. The fasting assembly in the mountains, as well as the scholars and women, all prostrated in repentance, and all were filled with reverence. This is recorded in the 'Jianhui Xuanji'. During the Shenglin period of the Tang Dynasty, Tripitaka Master Shikshananda (Shikshananda, a translator of sutras in the Tang Dynasty) said that the Kingdom of Kucha (Qiuzi guo, an ancient kingdom in the Western Regions) only studied Hinayana Buddhism and did not know that Shakyamuni Buddha (Shijia mouni fo, the founder of Buddhism) could manifest hundreds of billions of transformation bodies, appearing in various forms. A Brahmin monk from India (Tianzhu, ancient India) brought a Sanskrit version of the Avatamsaka Sutra to the Kingdom of Kucha. The Hinayana masters did not believe or accept it. The Brahmin monk then left the sutra and returned. The Hinayana masters threw the sutra into a well. Soon after, the well emitted light, like a cluster of fire. That night, the masters saw it and suspected it was gold and jewels. The next morning, they sent people to retrieve it, and what they retrieved was the Avatamsaka Sutra that they had discarded earlier. The masters were amazed and astonished, so they collected the sutra and returned it to the sutra treasury, placing it in the central niche. One day, they suddenly saw this sutra on the top shelf of the sutra treasury. The masters said to themselves, this

亦我釋迦所說。吾見有少異。乃收入藏中龕。何人輒移此上隔。乃更置下龕。鎖藏門。嚴掌鎖鑰。明日開視。則仍在上隔矣。諸師方悟一乘大教。威靈如此。追悔信慕。華嚴一經。遂盛行諸國。見英師感應傳。

唐崇福寺僧慧祐

戒行精苦。事儼和尚。專業華嚴。每清晨良宵。焚香虔誦如來出現品。忽見十餘菩薩。從地涌出。現金色身。皆放光明。坐蓮華座。合掌聽誦。經訖乃隱。

唐釋道英

蒲州陳氏。年十八。二親為之娶。五載同居。誓不相犯。后從并州炬法師。聽華嚴經。便落髮。入太行山柏梯寺。修行止觀。嘗因亢旱。講華嚴經以祈甘澤。有二老翁。各二童子侍。時來聽講。英異而問之。答云。弟子並是海神。愛此經。故來聽受。師曰。今為檀越講經。請下微雨。翁敕二童。童即從窗孔中出。須臾大雨霶霈。遠近咸賴焉。二翁拜謝。倏然而滅。

唐清涼國師

諱澄觀。字大休。會稽夏侯氏。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。建中二年。棲止五臺。下筆著華嚴疏。一日夢。金容山峙。光相瑩然。既覺。知是光明遍照之徴。自是筆無停思。歷四年而文成。又夢化身為龍。矯首南臺。尾蟠北臺。宛轉凌虛。須臾變百千數。蜿蜒青

【現代漢語翻譯】現代漢語譯本：這也是我釋迦（Śākyamuni，佛教創始人）所說的。我發現有些許不同，於是就把它收入藏經的龕中。不知何人竟然移動了這上層的隔板，反而把它放在下層的龕中，並鎖上門，嚴加看管鎖鑰。第二天打開一看，卻仍然在上層的隔板上。各位法師這才醒悟到一乘大教的威靈竟然如此。追悔莫及，信服敬慕。華嚴經因此在各國盛行。見於《英師感應傳》。

唐代崇福寺的僧人慧祐

戒律精嚴，修行刻苦。侍奉儼和尚，專心研習華嚴經。每當清晨或美好的夜晚，焚香虔誠誦讀《如來出現品》。忽然看見十餘位菩薩從地涌出，顯現金色的身軀，都放出光明，坐在蓮花座上，合掌聽他誦經。經文誦完后就隱去了。

唐代釋道英

蒲州陳氏，十八歲。父母為他娶妻。共同生活了五年，發誓互不侵犯。後來跟隨并州炬法師聽聞華嚴經，於是剃度出家，進入太行山柏梯寺，修行止觀。曾經因為大旱，講華嚴經來祈求甘霖。有兩位老翁，各自有兩位童子侍奉，時常來聽講。道英感到奇怪而詢問他們。回答說：『我們都是海神，喜愛這部經，所以前來聽受。』道英說：『現在為各位檀越講經，請降下小雨。』老翁命令兩位童子，童子就從窗孔中出去，一會兒就下起了大雨，遠近都得到了恩澤。兩位老翁拜謝，忽然消失不見。

唐代清涼國師

法名澄觀（Chéngguān），字大休。會稽夏侯氏。生於唐玄宗開元戊寅年。身高九尺四寸，雙手下垂超過膝蓋。口有四十顆牙齒，目光在夜晚發光，白天卻不眨眼。建中二年，居住在五臺山。開始撰寫華嚴經疏。一天夢見，金色的山峰聳立，光明的形象明亮耀眼。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，尾巴盤繞在北臺，宛轉騰空。一會兒又變成成百上千條龍，蜿蜒青

【English Translation】 English version: This is also what I, Śākyamuni (the founder of Buddhism), have spoken. I noticed some slight differences, so I placed it in the niche of the scripture repository. I don't know who moved this upper partition and instead placed it in the lower niche, locking the door and strictly guarding the lock and key. The next day, when it was opened, it was still on the upper partition. The masters then realized the majestic power of the One Vehicle Great Teaching was such. They regretted their disbelief and admired it with faith. The Avataṃsaka Sūtra (Huáyán Jīng, Flower Garland Sutra) thus flourished in various countries. See the 'Biography of Extraordinary Master Ying's Miraculous Responses'.

The Tang Dynasty Monk Huì Yòu of Chóngfú Temple

Strict in precepts and diligent in practice, he served Venerable Yǎn and specialized in the Avataṃsaka Sūtra. Every morning or beautiful night, he burned incense and devoutly recited the 'Tathāgata's Appearance Chapter'. Suddenly, he saw more than ten Bodhisattvas emerge from the ground, manifesting golden bodies, all emitting light, sitting on lotus seats, and listening with palms together. After the sutra recitation, they disappeared.

The Tang Dynasty Śramaṇa Dào Yīng

Chén of Pú Prefecture, at the age of eighteen. His parents married him. They lived together for five years, vowing not to violate each other. Later, he followed Dharma Master Jù of Bīng Prefecture to listen to the Avataṃsaka Sūtra, and then he shaved his head and entered Bó Tī Temple in Mount Tàiháng, practicing cessation and contemplation. Once, due to a severe drought, he lectured on the Avataṃsaka Sūtra to pray for sweet rain. There were two old men, each attended by two boys, who often came to listen to the lectures. Yīng found it strange and asked them. They replied, 'We are all sea gods, and we love this sutra, so we come to listen and receive it.' The master said, 'Now I am lecturing on the sutra for you dānas (dānapati, patrons), please send down a light rain.' The old men ordered the two boys, and the boys went out through the window holes. In a moment, there was a heavy rain, and the surrounding areas were blessed. The two old men bowed and thanked him, and suddenly disappeared.

The Tang Dynasty National Teacher Qīngliáng

His Dharma name was Chéngguān, his style name was Dàxiū. He was from the Xiàhóu family of Kuàijī. He was born in the year Wùyín of the Kaiyuan era of Emperor Xuanzong of the Tang Dynasty. He was nine feet four inches tall, with hands that hung past his knees. He had forty teeth, and his eyes shone at night but did not blink during the day. In the second year of Jianzhong, he resided on Mount Wǔtái. He began to write a commentary on the Avataṃsaka Sūtra. One day, he dreamed that a golden mountain stood tall, and its luminous appearance was bright and radiant. Upon waking, he knew that it was a sign of the light shining everywhere. From then on, his writing flowed effortlessly, and he completed it in four years. He also dreamed that he transformed into a dragon, raising his head on the South Terrace and coiling his tail on the North Terrace, twisting and soaring into the sky. In a moment, he transformed into hundreds of thousands of dragons, winding and green.

冥。分散四方而去。識者以為流通之象。初為眾講。感景雲凝空。盤旋成蓋。疏鈔外。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。貞元間。詔延入內殿。升座闡揚華嚴宗旨。乃敕有司鑄印。遷國師。號清涼。開成三年三月示寂。生歷九朝。為七帝門師。春秋一百有二。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。舍利光瑩。舌如紅蓮。仍謚號清涼國師。妙覺之塔。見疏鈔緣起行跡。

唐釋城慧

靈丘李氏子。其親禱五臺山而生。既長辭親。詣五臺真容院。從法順和尚披剃。嘗誦華嚴於李牛谷。草木為食。每誦經時。有五七儒服者坐聽。數持異華鮮果以獻。師怪問之。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。見云棲感應略記。

唐儀鳳年中。西域有二梵僧。至五臺山。捧花執爐。肘膝行步。向山頂禮文殊。遇一尼師。在巖石間。松下繩床。端然獨坐。口誦華嚴。時日方暮。尼謂梵僧曰。尼不合與大僧同止。大德且去。明

【現代漢語翻譯】現代漢語譯本：冥然離世，遺體分散到四方。知曉此事的人認為這是流通佛法的象徵。最初，他為大眾講解佛法，感應到祥雲在空中凝聚，盤旋成傘蓋的形狀。《疏鈔》之外，他又撰寫了《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。貞元年間，皇帝下詔請他進入內殿，升座闡揚華嚴宗的宗旨，於是敕令有關部門鑄造印章，晉陞他為國師，稱號為清涼。開成三年三月圓寂，一生經歷了九個朝代，是七位皇帝的老師，享年一百零二歲，僧臘八十八年。全身塔位於終南山。不久，有梵僧來到皇宮，上表稱在蔥嶺見到兩位使者凌空而過，用咒語止住他們並詢問，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，舍利光彩照人，舌頭如同紅蓮。追諡號為清涼國師，妙覺之塔。事蹟見於《疏鈔緣起行跡》。唐朝的釋城慧（釋：佛教僧侶的尊稱；城慧：人名）靈丘李氏的兒子。他的父母向五臺山祈禱而生下他。長大后辭別父母，前往五臺山真容院，跟隨法順和尚剃度出家。曾經在李牛谷誦讀《華嚴經》，以草木為食物。每次誦經時，有五到七個穿著儒服的人坐著聽講，多次拿著奇異的花朵和新鮮的水果來獻給他。釋城慧感到奇怪，詢問他們，回答說：『我們是山神，蒙受師父的法力，無以為報，願意充當您的侍者。』釋城慧不高興，於是離開了那個地方。事蹟見於《云棲感應略記》。唐朝儀鳳年間，西域有兩位梵僧來到五臺山，捧著鮮花，拿著香爐，用肘和膝蓋行走，向山頂禮拜文殊（文殊菩薩，智慧的象徵）。遇到一位尼師（尼：出家的女性佛教徒），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》。當時天色已晚，尼師對梵僧說：『尼不應該與大僧（對出家男性的尊稱）同住，大德（對僧人的尊稱）請離開，明天』

【English Translation】 English version: He passed away in stillness, his remains scattered in all directions. Those who understood this considered it a symbol of the circulation of the Dharma. Initially, he lectured to the masses, and auspicious clouds were felt to condense in the sky, swirling into the shape of a canopy. In addition to the 'Commentary and Subcommentary,' he also wrote one hundred volumes of 'Hand Mirror,' three volumes of 'Essentials of the Avatamsaka Sutra,' one volume of 'Principal Essentials,' one volume of 'Mystic Mirror of the Realm of Dharma Contemplation,' one volume of 'Explanation of Mirror Lamp,' one volume of 'Perfect Fusion Contemplation of the Three Sages,' the 'Map of the Avatamsaka World of the Seven Locations and Nine Assemblies,' and ten volumes of 'Explanation of the Mind Mirror.' During the Zhenyuan era, the emperor issued an edict inviting him into the inner palace, where he ascended the seat and expounded the tenets of the Avatamsaka School. Thereupon, he ordered the relevant departments to cast a seal and promoted him to National Teacher, with the title Qingliang (Coolness). He passed away in the third month of the third year of the Kaicheng era, having lived through nine dynasties and served as the teacher of seven emperors, at the age of one hundred and two, with eighty-eight years of monastic life. His full-body stupa is located on Mount Zhongnan. Not long after, a Brahmin monk came to the imperial palace and reported that he had seen two messengers flying over the Pamir Mountains, stopped them with a mantra and asked them, and they replied: 'We are the gods of the Manjushri Hall in North India, going east to retrieve a large tooth of the Avatamsaka Bodhisattva to enshrine in our country.' The emperor issued an edict to open the stupa, and indeed one tooth was missing, with only thirty-nine remaining. Thereupon, cremation was performed, and the relics were radiant, with the tongue like a red lotus. He was posthumously honored with the title National Teacher Qingliang, and the Stupa of Wonderful Enlightenment. His deeds are found in the 'Origins and Deeds of the Commentary and Subcommentary.' Tang Dynasty Monk Cheng Hui (Shi: honorific for Buddhist monks; Cheng Hui: personal name) He was the son of the Li family of Lingqiu. His parents prayed to Mount Wutai for his birth. After growing up, he bid farewell to his parents and went to the True Appearance Monastery on Mount Wutai, where he was tonsured by the Venerable Fa Shun. He once recited the Avatamsaka Sutra in Li Niu Valley, using grass and trees as food. Each time he recited the sutra, five to seven people dressed in Confucian robes would sit and listen, often bringing strange flowers and fresh fruits to offer him. Cheng Hui felt strange and asked them, and they replied: 'We are mountain gods, receiving the Master's Dharma power, and have nothing to repay you with, so we wish to serve as your attendants.' Cheng Hui was not pleased, so he left that place. His deeds are found in the 'Brief Records of Responses in Yunqi.' During the Yifeng era of the Tang Dynasty, two Brahmin monks from the Western Regions came to Mount Wutai, holding flowers and incense burners, walking on their elbows and knees, and prostrating towards the summit to worship Manjushri (Manjushri Bodhisattva, symbol of wisdom). They encountered a nun (Ni: ordained female Buddhist) sitting upright and alone on a rope bed under a pine tree among the rocks, reciting the Avatamsaka Sutra. As it was getting late, the nun said to the Brahmin monks: 'A nun should not dwell with great monks (honorific for ordained males), virtuous ones (honorific for monks), please leave, tomorrow'

日更來。僧曰。山深路遙。無所投寄。奈何。尼曰。若不去。我不可住。當入深山。僧徘徊慚懼。莫知所之。尼曰。但下前谷。彼有禪窟耳。僧往尋果得窟。相去數里許。二僧合掌捧香爐。面北遙禮。傾心聽經。泠泠于耳。初啟經題。稱如是我聞。乃遙見尼身處繩床。面南而坐。口中放光。赫如金色。皎在前峰。誦兩帙已上。其光盛于谷南。方圓可十里。與晝不異。至四帙。其光漸收。六帙都畢。光並收入尼口。人以為此文殊分化。以示梵僧也。見英師感應傳。

唐上元中孫思邈。服流珠丹。雲母粉。年百五十歲。顏如童子。至長安。說齊魏間事。有如目睹。嘗書寫華嚴。經七百五十部。時太宗召見。問佛經何經為大。孫曰。華嚴經佛所尊大者。帝曰。近玄奘三藏。譯大般若六百卷。何不為大。而八十卷華嚴經獨得大乎。孫曰。華嚴法界。具一切門。於一門中。可演出大千經卷。般若經乃華嚴中一門耳。太宗方悟。乃受持華嚴。見英師感應傳。

唐李長者

諱通玄。初至太原。寓高山奴家。每旦唯食棗十顆。柏葉餅一枚。后捨去。路逢一虎。馴伏如有所待。長者語之曰。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。至一土龕蹲住。長者入龕。虎便孚尾而去。龕素無水。是夕

【現代漢語翻譯】現代漢語譯本：有位僧人每日都來（拜訪）。尼姑說：『山深路遠，沒有地方可以投宿，怎麼辦呢？』僧人說：『如果不去，我就不能住在這裡，應當進入深山。』僧人徘徊，感到慚愧和恐懼，不知道該怎麼辦。尼姑說：『只要下到前面的山谷，那裡有禪窟。』僧人前往尋找，果然找到了禪窟，相距幾里路。兩位僧人合掌捧著香爐，面向北方遙遙禮拜，傾心聽經，聲音清晰地傳入耳中。剛開始唸誦經題，稱『如是我聞』，就遙遙看見尼姑坐在繩床上，面向南方而坐，口中放出光芒，明亮如金色，照耀在前方的山峰上，誦讀了兩帙以上。那光芒在山谷南面更加旺盛，方圓大約十里，如同白晝一樣。到第四帙，那光芒漸漸收斂。六帙全部完畢，光芒全部收入尼姑口中。人們認為這是文殊菩薩（Manjusri）分身顯化，來向梵僧顯示（佛法）啊。見於《英師感應傳》。

唐朝上元年間，孫思邈（Sun Simiao）服用流珠丹、雲母粉，年齡一百五十歲，容顏如同童子。到達長安（Chang'an），講述齊魏（Qi and Wei dynasties）之間的事情，好像親眼所見一樣。曾經書寫《華嚴經》（Avatamsaka Sutra）七百五十部。當時唐太宗（Emperor Taizong of Tang）召見他，問佛經哪部經最大。孫思邈說：『《華嚴經》是佛所尊崇的大經。』皇帝說：『最近玄奘三藏（Xuanzang）翻譯《大般若經》（Mahaprajnaparamita Sutra）六百卷，為什麼不認為它大，而八十卷的《華嚴經》獨自被認為大呢？』孫思邈說：『《華嚴經》的法界，具足一切法門，在一個法門中，可以演出大千世界的經卷。《般若經》只是《華嚴經》中的一個法門而已。』唐太宗這才醒悟，於是受持《華嚴經》。見於《英師感應傳》。

唐朝李長者（Li Zhangzhe）

名諱通玄（Tongxuan），最初到達太原（Taiyuan），寄住在高山奴（Gaoshan Nu）家。每天早上只吃十顆棗，一片柏葉餅。後來離開，路上遇到一隻老虎，馴服得好像在等待什麼。長者對老虎說：『我將要著論解釋《華嚴經》，你應當為我選擇一個棲身之處。』老虎揹負著長者的囊和缽，走了三十多里，到一個土龕前蹲下。長者進入土龕，老虎便搖著尾巴離開了。土龕原本沒有水，當天晚上...

【English Translation】 English version: A monk came daily. The nun said, 'The mountains are deep and the road is far, there is nowhere to lodge. What to do?' The monk said, 'If I don't leave, I cannot stay here, I should enter the deep mountains.' The monk hesitated, feeling ashamed and fearful, not knowing what to do. The nun said, 'Just go down to the valley in front, there is a meditation cave there.' The monk went to search and indeed found the cave, several miles away. Two monks, with palms together, held up incense burners, facing north and bowing from afar, listening to the sutra with all their hearts, the sound clear in their ears. As soon as the title of the sutra was recited, saying 'Thus have I heard,' they saw from afar the nun sitting on a rope bed, facing south, light emanating from her mouth, bright as gold, shining on the peak in front, reciting more than two fascicles. The light was even stronger in the south of the valley, about ten miles in circumference, like daytime. By the fourth fascicle, the light gradually subsided. When all six fascicles were finished, the light was all absorbed into the nun's mouth. People thought this was Manjusri (Manjusri) Bodhisattva manifesting a transformation body to show (the Dharma) to the Brahman monks. See 'Record of Responses by Master Ying'.

During the Shangyuan period of the Tang Dynasty, Sun Simiao (Sun Simiao) took Fluid Cinnabar Pills and Mica Powder, was one hundred and fifty years old, and his face was like a child's. Arriving at Chang'an (Chang'an), he spoke of the events between the Qi and Wei (Qi and Wei dynasties), as if he had seen them with his own eyes. He once wrote seven hundred and fifty copies of the Avatamsaka Sutra (Avatamsaka Sutra). At that time, Emperor Taizong of Tang (Emperor Taizong of Tang) summoned him and asked which Buddhist scripture was the greatest. Sun Simiao said, 'The Avatamsaka Sutra is the great scripture revered by the Buddha.' The emperor said, 'Recently, Xuanzang (Xuanzang) translated the six hundred fascicles of the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra), why is it not considered great, while the eighty fascicles of the Avatamsaka Sutra alone are considered great?' Sun Simiao said, 'The Dharmadhatu of the Avatamsaka Sutra is complete with all Dharma doors, and within one Dharma door, one can expound the sutras of the great thousand worlds. The Prajna Sutra is only one Dharma door within the Avatamsaka Sutra.' Emperor Taizong then realized and thus upheld the Avatamsaka Sutra. See 'Record of Responses by Master Ying'.

The Elder Li (Li Zhangzhe) of the Tang Dynasty

Whose name was Tongxuan (Tongxuan), first arrived in Taiyuan (Taiyuan) and lodged at the house of Gaoshan Nu (Gaoshan Nu). Every morning he only ate ten dates and one cypress leaf cake. Later he left, and on the road he met a tiger, tamed as if waiting for something. The Elder said to the tiger, 'I am going to write a treatise explaining the Avatamsaka Sutra, you should choose a place for me to stay.' The tiger carried the Elder's bag and bowl, and walked more than thirty miles to an earthen shrine and squatted down. The Elder entered the shrine, and the tiger wagged its tail and left. The shrine originally had no water, and that night...

風雷拔一老松。松下出泉。清冽甘美。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。時有二女。容華絕世。以白巾幪首。為長者汲水焚香。供給紙筆。卯辰之際。輒具凈饌。甘珍畢備。齋罷徹器。莫知去來。歷五載。著論將終。便爾絕跡。見長者華嚴論事蹟。

唐永徽中。樊玄智。安定人。弱歲即知修道。皈依杜順和尚。順令誦華嚴為業。仍依此經修普賢行。每誦經。口中頻獲舍利。前後數百粒。慧英法師感應傳云。居士有時夜誦。口放金光明。照及四十餘里。遠近驚異。年九十二。無疾而終。茶毗時。牙齒變為舍利。得百餘粒。悉放光明。數日不歇。於是僧俗豎塔供養。

唐鄧元爽

華陰人。證聖中。有親故暴卒。經七日復甦。說冥中欲追爽。爽懼。其人教寫華嚴經。寫竟。爽母墓側。先種蜀葵。至冬已瘁。忽花發。燦然榮茂。鄉閭異之。聞于朝。旌為孝門。又華嚴志云。鄒極繕寫華嚴經。至半部。忽香案前。見一比丘。鄒問汝何人至此。答曰。吾乃華嚴侍者。感君至誠。特來研墨耳。鄒方禮謝。遂不見。寫經之靈應如此。

唐永隆中。長安人郭神亮。梵行清凈。忽一日暴卒。有天人引至兜率天宮。敬禮彌勒。一菩薩謂郭曰。何不受持華嚴。對曰。以無人

【現代漢語翻譯】現代漢語譯本：風雷吹倒了一棵老松樹。松樹下涌出泉水，清澈甘甜。當時的人們稱之為『長者泉』。長者撰寫論著的夜晚，心思窮盡玄妙奧理，口中發出白光，照亮佛龕之中，代替燈燭。當時有兩位容貌絕世的女子，用白巾蒙著頭，為長者汲水、焚香，供給紙筆。每天卯時（早上五點到七點）和辰時（早上七點到九點）之間，總是準備好乾淨的飯菜，各種美味佳餚應有盡有。齋飯完畢后，便收拾餐具，沒有人知道她們從哪裡來，又到哪裡去。經歷了五年，論著將要完成時，她們便就此消失了。見於《長者華嚴論事蹟》。唐朝永徽年間，樊玄智（Fan Xuanzhi），安定人，年幼時就懂得修行，皈依杜順（Du Shun）和尚。杜順讓他以誦讀《華嚴經》（Avatamsaka Sutra）為功課，並依此經修習普賢行（Samantabhadra's practices）。每次誦經時，口中頻繁獲得舍利（sarira），前後有數百粒。慧英法師（Huìyīng Fashi）的《感應傳》中記載，居士有時夜晚誦經，口中放出金色的光明，照亮四十多里，遠近的人都感到驚異。九十二歲時，無疾而終。火化時，牙齒變為舍利，得到一百多粒，都放出光明，持續了數日不熄滅。於是僧人和俗人建造佛塔來供養。唐朝鄧元爽（Deng Yuanshuang），華陰人。證聖年間，有親戚朋友突然去世，經過七天後又復活了，說在陰間要追捕鄧元爽。鄧元爽感到害怕，那人教他抄寫《華嚴經》。抄寫完畢后，鄧元爽母親墓旁，先前種植的蜀葵，到冬天已經枯萎，忽然開花了，燦爛而茂盛。鄉里的人都感到驚異，這件事傳到了朝廷，朝廷表彰他為孝門。又有《華嚴志》記載，鄒極（Zou Ji）繕寫《華嚴經》，到一半時，忽然在香案前，看見一位比丘（bhiksu）。鄒極問：『您是什麼人，到這裡來？』回答說：『我乃是華嚴侍者，感應您的至誠，特地來為您研墨。』鄒極正要禮拜感謝，比丘就消失了。抄寫佛經的靈驗應驗就是這樣。唐朝永隆年間，長安人郭神亮（Guo Shenliang），行為清凈。忽然有一天突然去世。有天人引導他到兜率天宮（Tusita Heaven），恭敬地禮拜彌勒（Maitreya）。一位菩薩（bodhisattva）對郭神亮說：『為什麼不受持《華嚴經》？』他回答說：『因為沒有人

【English Translation】 English version: A gust of wind and thunder uprooted an old pine tree. Beneath the pine tree, a spring emerged, clear, sweet, and delightful. People at the time called it 'Elder's Spring'. On the night the Elder was composing his treatise, his mind delved into profound mysteries, and white light emanated from his mouth, illuminating the shrine, replacing lamps and candles. At that time, there were two women of unparalleled beauty, who covered their heads with white cloths, drawing water and burning incense for the Elder, providing paper and brushes. Between Mao time (5-7 am) and Chen time (7-9 am), they would always prepare pure meals, with all kinds of delicacies. After the meal, they would clear away the dishes, and no one knew where they came from or where they went. After five years, as the treatise was nearing completion, they disappeared without a trace. This is found in 'The Deeds of the Elder's Avatamsaka Treatise'. During the Yonghui era of the Tang Dynasty, Fan Xuanzhi (Fan Xuanzhi), a native of Anding, understood the path of cultivation from a young age and took refuge in the Venerable Du Shun (Du Shun). Du Shun instructed him to make reciting the Avatamsaka Sutra (Avatamsaka Sutra) his practice and to cultivate the practices of Samantabhadra (Samantabhadra's practices) based on this sutra. Each time he recited the sutra, he frequently obtained sarira (sarira) from his mouth, amounting to several hundred in total. The 'Record of Responses' by Dharma Master Huiying (Huìyīng Fashi) states that the layman sometimes recited the sutra at night, and golden light emanated from his mouth, illuminating more than forty li, astonishing people near and far. At the age of ninety-two, he passed away without illness. During cremation, his teeth transformed into sarira, yielding more than a hundred, all emitting light that persisted for several days. Consequently, monks and laypeople erected a pagoda to make offerings. During the Tang Dynasty, Deng Yuanshuang (Deng Yuanshuang), a native of Huayin. During the Zheng Sheng era, a relative or friend suddenly died and revived after seven days, saying that he was being pursued in the underworld. Deng Yuanshuang was afraid, and that person taught him to transcribe the Avatamsaka Sutra. After completing the transcription, the hollyhocks that had been planted beside Deng Yuanshuang's mother's tomb, which had withered in winter, suddenly bloomed, brilliantly and luxuriantly. The villagers were amazed, and the matter was reported to the court, which honored him as a 'Gate of Filial Piety'. Furthermore, the 'Avatamsaka Records' state that Zou Ji (Zou Ji) was transcribing the Avatamsaka Sutra, and when he reached halfway, he suddenly saw a bhiksu (bhiksu) in front of the incense table. Zou Ji asked, 'Who are you, and why have you come here?' The bhiksu replied, 'I am an attendant of the Avatamsaka Sutra, and I have come to grind ink for you in response to your sincerity.' As Zou Ji was about to bow in gratitude, the bhiksu disappeared. Such is the miraculous response of transcribing the sutra. During the Yonglong era of the Tang Dynasty, Guo Shenliang (Guo Shenliang), a native of Chang'an, maintained pure conduct. Suddenly, one day, he died unexpectedly. A deva led him to the Tusita Heaven (Tusita Heaven), where he respectfully paid homage to Maitreya (Maitreya). A bodhisattva (bodhisattva) said to Guo Shenliang, 'Why do you not uphold the Avatamsaka Sutra?' He replied, 'Because there is no one'

講演故。菩薩曰。有人現講。何以言無。既而郭蘇。向薄塵法師述其事。始知賢首之弘轉法輪。其感通神異若此。見會玄記。

宋眉州中巖華嚴祖覺禪師

幼過目成誦。著書排釋氏。忽見惡境。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。旦即舍杖安步。一旦誦至現相品曰。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。府帥請講于千部堂。詞旨宏放。眾咸歎服。見五燈會元。

宋圓凈法師

名省常。錢唐顏氏。十七歲出家受具。戒行謹嚴。習天臺止觀法門。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。自刺指血。和墨書之。每書一字。三拜三圍繞。三稱佛名。又刊板印施千卷。易蓮社為凈行社。預會者。皆稱凈行弟子。王文正公旦及相國向公敏中為社首。一時士大夫百二十人。比丘千人焉。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。況陋文淺學而吝惜哉。天禧四年正月。端坐唸佛而寂。為蓮社七祖云。

宋釋善本

試華嚴得度。居恒誦持不輟。奉詔住法雲。賜號大通禪師。后歸杭州象塢寺。修凈業。定中見彌陀佛示金色

【現代漢語翻譯】現代漢語譯本：講演的緣故。菩薩說：『有人現在講經，為什麼說沒有呢？』不久之後，郭蘇向薄塵法師講述了這件事，才知道賢首（賢首國師，即法藏）弘揚轉法輪，其感應神通如此神奇。見於《會玄記》。

宋朝眉州中巖華嚴祖覺禪師

年幼時讀書過目成誦，著書批判佛教。忽然見到惡劣的景象，後悔之前的行為而出家。依止慧目能禪師。不久，膝蓋上長了毒瘡，五年都無法治癒。因此書寫《華嚴合論》完畢。夜晚夢到奇異的景象，早晨就能不拄枴杖安穩行走。有一天誦讀到《現相品》說：『佛身沒有生，卻能示現出生；法性如同虛空，諸佛在其中安住；沒有安住也沒有離去，處處都能見到佛。』於是領悟了華嚴宗的宗旨。府帥邀請他在千部堂講經，言辭旨意宏大奔放，眾人都歎服。見於《五燈會元》。

宋朝圓凈法師

名省常，錢塘顏氏。十七歲出家受具足戒，戒律行為謹慎嚴格，學習天臺止觀法門。淳化年間住在昭慶寺，仰慕廬山的風氣，在西湖結社。認為《華嚴經·凈行品》是成就聖人的根本要旨，於是刺破手指，用血和墨書寫。每書寫一個字，就三拜三繞，三稱佛名。又刊印了一千卷施捨。將蓮社改為凈行社。參加的人，都稱為凈行弟子。王文正公旦以及相國向公敏中擔任社長。當時士大夫一百二十人，比丘一千人。翰林蘇易簡，作《凈行品序》，甚至說『我應當散開頭發來承受他的腳，剜割身體來請求他的法，尚且不推辭，何況是淺陋的文字和學識而吝惜呢？』天禧四年正月，端坐唸佛而圓寂，被稱為蓮社七祖。

宋朝釋善本

通過華嚴經考試而得度。平時誦持華嚴經不停止。奉詔住在法雲寺，被賜予『大通禪師』的稱號。後來回到杭州象塢寺，修習凈土法門。在禪定中見到彌陀佛（阿彌陀佛，西方極樂世界的教主）示現金色身。

【English Translation】 English version: Because of lecturing. The Bodhisattva said, 'Someone is lecturing now, why say there is none?' Soon after, Guo Su recounted the matter to Dharma Master Bo Chen, and only then did he realize that the propagation of the Dharma Wheel by Xianshou (National Teacher Xianshou, namely Fazang) was so miraculously responsive. See 'Huixuan Ji'.

Zen Master Zujue of Zhongyan Huayan in Meizhou, Song Dynasty

As a child, he could memorize anything he read. He wrote books criticizing Buddhism. Suddenly, he saw evil omens, repented of his past actions, and became a monk. He relied on Zen Master Huimu Neng. Soon after, a carbuncle developed on his knee, which could not be cured for five years. Therefore, he finished writing 'Huayan Helun'. At night, he had a strange dream, and in the morning, he could walk steadily without a cane. One day, while reciting the 'Manifestations Chapter', he said, 'The Buddha's body has no birth, yet it can manifest birth; the nature of Dharma is like empty space, in which all Buddhas reside; there is no dwelling or departure, and the Buddha can be seen everywhere.' Thereupon, he realized the essence of the Huayan School. The prefect invited him to lecture at the Thousand-Buddha Hall, and his words were grand and unrestrained, which everyone admired. See 'Wudeng Huiyuan'.

Dharma Master Yuanning of the Song Dynasty

His name was Shengchang, from the Yan family of Qiantang. He became a monk at the age of seventeen and received full ordination. He was strict and meticulous in his observance of precepts and practiced the Tiantai Samatha-Vipassana method. During the Chunhua period, he resided at Zhaoqing Temple, admiring the atmosphere of Mount Lu, and formed a society at West Lake. He considered the 'Pure Conduct Chapter' of the 'Avatamsaka Sutra' to be the fundamental essence for attaining sainthood, so he pricked his finger and used blood mixed with ink to write it. For each character he wrote, he prostrated three times, circumambulated three times, and recited the Buddha's name three times. He also printed and distributed a thousand copies. He changed the Lotus Society to the Pure Conduct Society. Those who participated were called Pure Conduct Disciples. Prince Wang Wenzheng Gong Dan and Minister Xiang Gong Minzhong served as the heads of the society. At that time, there were one hundred and twenty scholar-officials and one thousand monks. Hanlin Su Yijian wrote a preface to the 'Pure Conduct Chapter', even saying, 'I should spread my hair to receive his feet and cut my body to request his Dharma, and I would not refuse, let alone be stingy with my shallow writing and learning?' In the first month of the fourth year of Tianxi, he passed away peacefully while sitting in meditation and reciting the Buddha's name, and was known as the Seventh Patriarch of the Lotus Society.

Shishi Shanben of the Song Dynasty

He was ordained after passing the Avatamsaka Sutra examination. He constantly recited and upheld the Avatamsaka Sutra without ceasing. He was ordered to reside at Fayun Temple and was granted the title 'Greatly Penetrating Zen Master'. Later, he returned to Xiangwu Temple in Hangzhou to cultivate Pure Land practices. In meditation, he saw Amitabha Buddha (Amitabha, the lord of the Western Pure Land) manifesting a golden body.

身。一旦告門人曰。吾三日後行矣。至期。果趺坐唸佛西向而化。

宋元祐中。蜀僧智超法師。常誦華嚴經已三十年。偶見一童子。風神爽異。舉手高揖。超問何自。曰自五臺來。超曰。何遠至此。曰有少事欲相導故。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(或用皁角丸亦可)。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。識者曰。此文殊化現。示警于超也。故知洗手必須依法。至在家誦讀者。亦須如法行持。若不能。必持偈咒。方免褻慢之罪。登廁偈云。大小便時。當愿眾生。棄貪嗔癡。蠲除罪法(入廁時先鳴指三下)。

咒云。

唵狠嚕陀耶娑訶(三遍)。

洗凈偈云。

事訖就水。當愿眾生。出世法中。速疾而往。

咒云。

唵賀曩蜜栗帝娑訶(三遍)。

去穢偈云。洗滌形穢。當愿眾生。清凈調柔。畢竟無垢。

咒云。

唵室利曳婆醯娑訶(三遍)。

凈手偈云。

以水盥掌。當愿眾生。得清凈手。受持佛法。

咒云。

唵主迦啰耶娑訶(三遍)。

宋文忠歐陽公

將易簀時。呼子弟誡曰。吾少以文章名世。力詆浮

【現代漢語翻譯】現代漢語譯本：身。有一天，他告訴門人說：『我三天後就要走了。』到了那天，果然跏趺而坐，唸佛，面向西方圓寂。宋朝元祐年間，蜀地的僧人智超法師，經常誦讀《華嚴經》已經三十年了。偶然見到一個童子，風采神韻與衆不同，舉手高高作揖。智超問他從哪裡來。童子說：『從五臺山來。』智超說：『為何遠道而來？』童子說：『有件小事想要引導你。您的誦經，固然值得嘉許，但缺點在於上廁所洗凈時，用水淋濕手背，而未曾用灰泥洗滌（或者用皁角丸也可以）。所用的灰泥，按照戒律要洗七次，現在只洗二三次。因為這個緣故，污垢尚存，禮佛誦經，全部都成了罪過。』說完就不見了。智超慚愧而改正過錯。有見識的人說：『這是文殊菩薩化現，向智超示警啊。』所以知道洗手必須依法進行。即使是在家誦讀者，也必須如法行持。如果不能，必須持誦偈咒，才能免除褻瀆輕慢的罪過。上廁所偈說：大小便時，當愿眾生，棄貪嗔癡，蠲除罪法（入廁時先鳴指三下）。咒語：唵狠嚕陀耶娑訶（三遍）。洗凈偈說：事訖就水，當愿眾生，出世法中，速疾而往。咒語：唵賀曩蜜栗帝娑訶（三遍）。去穢偈說：洗滌形穢，當愿眾生，清凈調柔，畢竟無垢。咒語：唵室利曳婆醯娑訶（三遍）。凈手偈說：以水盥掌，當愿眾生，得清凈手，受持佛法。咒語：唵主迦啰耶娑訶（三遍）。宋朝文忠公歐陽修臨終將要更換蓆子的時候，呼喚子弟告誡說：『我年輕時以文章聞名於世，極力詆譭浮

【English Translation】 English version: He. One day, he told his disciples, 'I will depart in three days.' When the time came, he indeed sat in the lotus position, chanted the Buddha's name, and passed away facing west. During the Yuanyou period of the Song Dynasty, the Shu monk Dharma Master Zhichao had been reciting the Avatamsaka Sutra for thirty years. He happened to see a boy with extraordinary spirit and demeanor, who raised his hand in a high bow. Zhichao asked where he came from. The boy said, 'From Mount Wutai.' Zhichao said, 'Why have you come so far?' The boy said, 'I have a small matter I wish to guide you on. Your recitation of the sutra is commendable, but the flaw lies in that when you wash after using the toilet, you wet the back of your hands with water and have not used ash paste to wash them (or soapberry pills can also be used). The ash paste used should be used seven times according to the precepts, but now you only use it two or three times. Because of this, the impurity remains, and all your acts of paying homage to the Buddha and reciting the sutras become offenses.' After saying this, he disappeared. Zhichao was ashamed and corrected his mistake. Those with knowledge said, 'This is a manifestation of Manjushri Bodhisattva, giving a warning to Zhichao.' Therefore, it is known that washing hands must be done according to the Dharma. Even those who recite at home must practice according to the Dharma. If you cannot, you must recite the verses and mantras to avoid the sin of disrespect and irreverence. The toilet verse says: When urinating or defecating, may all beings abandon greed, anger, and ignorance, and eliminate sinful dharmas (snap fingers three times before entering the toilet). Mantra: Om hūnlūtuóyē suōhē (3 times). The cleansing verse says: After finishing the matter, approach the water, may all beings quickly go forth in the Dharma of transcending the world. Mantra: Om hēná mìlìdì suōhē (3 times). The impurity removal verse says: Washing away the filth, may all beings be pure, gentle, and ultimately without defilement. Mantra: Om shìlìyè póxī suōhē (3 times). The hand-cleansing verse says: Washing the palms with water, may all beings obtain pure hands and uphold the Buddha's Dharma. Mantra: Om zhǔjiālàyē suōhē (3 times). Song Dynasty Wenzhong Gong Ouyang Xiu When he was about to have his mat changed at his deathbed, he called his sons and brothers and admonished them, 'I was known in the world for my writing in my youth, and I strongly criticized frivolous

圖。邇來於諸經忽聞奧義。方將研究正果。不料赍志以歿。汝等毋蹈吾轍。輕言三教異同也。令老兵于近寺。借華嚴經。莊誦至八卷。安然坐逝。

宋孫良

錢塘人。隱居閱大藏。尤得華嚴之旨。居恒誦持不廢。后依大智律師。受菩薩戒。日誦佛萬聲。幾二十年。一日命家人請僧唸佛。方半餉。望空合掌云。諸佛已荷降臨。退坐而化。

宋秦氏凈堅

家松江。自厭女身。與夫各處。精持齋戒。常披誦華嚴。及法華光明般若等經。無虛日。晨昏禮佛。修彌陀懺。久之有光明入室。面西安坐而化。

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。遊戲其中。後於靈鷲峰化去。得舍利八合。璀爛如珠。見云棲感應略記。

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。見云棲感應略記。

明萬曆間。辨融禪師。以蜚語下獄。獄

【現代漢語翻譯】現代漢語譯本：圖（Tu）。近來在各種經典中偶爾聽到深奧的道理，正要研究佛的正果，不料帶著志向去世。你們不要重蹈我的覆轍，輕易談論儒釋道三教的異同啊。讓老兵在附近的寺廟裡，借來《華嚴經》（Huayan Jing），莊重地誦讀到第八卷，安然坐化。

宋朝的孫良（Sun Liang）

錢塘（Qiantang）人。隱居閱讀大藏經，尤其領會《華嚴經》（Huayan Jing）的宗旨。平時經常誦讀，從不間斷。後來依止大智律師，受菩薩戒。每天唸佛萬聲， लगभग二十年。有一天命令家人請僧人唸佛，剛過半天，望著天空合掌說：『諸佛已經慈悲降臨。』退坐而化。

宋朝的秦氏凈堅（Qinshi Jingjian）

家住松江（Songjiang）。自己厭惡女身，和丈夫分居。精進地持齋守戒，經常披閱誦讀《華嚴經》（Huayan Jing）、《法華經》（Fahua Jing）、《光明經》（Guangming Jing）、《般若經》（Bore Jing）等經典，沒有一天間斷。早晚禮佛，修彌陀懺。時間久了有光明進入房間，面向西方端坐而化。

金朝的蘇陀室利（Su Tuo Shi Li）

中印度那蘭陀寺（Nalanda Temple）的僧人。誦持《華嚴經》（Huayan Jing），年齡八十五歲。航海來禮拜五臺山（Wutai Mountain）。每一座臺頂，誦讀《華嚴經》（Huayan Jing）十部。禪定七日。定中見到金色的城池，青色的殿宇，寶蓮香水，珠網交相輝映，諸天童子，在其中嬉戲。後來在靈鷲峰（Lingjiu Peak）化去，得到舍利八合，璀璨如珠。見《云棲感應略記》（Yunqi Ganying Lveji）。

元朝的華嚴菩薩（Huayan Pusa）

法名正順（Zhengshun），尉州（Weizhou）高氏之子。跟隨五臺山壽寧（Shouning）用公（Yong Gong）剃度出家。結廬在深山老林，只閱讀《華嚴經》（Huayan Jing），數量超過一千部。每次進入華藏觀，三五天才出來。世人號稱華嚴菩薩。將要示寂的時候，門人請求偈語。師父說：『歷劫以來本無去來，應用什麼思慮？轉身踏破虛空，一切是非都不要顧。』說完就去世了。當天靈幾上，出現龍的五彩光芒，飛光照亮庭院。見《云棲感應略記》（Yunqi Ganying Lveji）。

明朝萬曆年間，辨融禪師（Bianrong Chanshi）因為謠言下獄。獄

【English Translation】 English version: Tu. Recently, I have occasionally heard profound truths in various scriptures and was about to study the right fruit of Buddhahood, but unexpectedly died with my aspirations unfulfilled. You must not repeat my mistakes and lightly discuss the differences and similarities of the three teachings of Confucianism, Buddhism, and Taoism. Have an old soldier borrow the 'Huayan Sutra' (Huayan Jing) from a nearby temple, solemnly recite it up to the eighth volume, and pass away peacefully in a seated posture.

Sun Liang of the Song Dynasty

A native of Qiantang. He lived in seclusion, reading the Tripitaka, especially understanding the essence of the 'Huayan Sutra' (Huayan Jing). He often recited it without interruption. Later, he followed the lawyer Dazhi and received the Bodhisattva precepts. He recited the Buddha's name ten thousand times a day for nearly twenty years. One day, he ordered his family to invite monks to recite the Buddha's name. After only half a day, he looked at the sky, put his palms together, and said, 'All the Buddhas have compassionately descended.' He retreated to his seat and passed away.

Qinshi Jingjian of the Song Dynasty

From Songjiang. Disgusted with her female body, she lived separately from her husband. She diligently observed vegetarianism and precepts, and often recited the 'Huayan Sutra' (Huayan Jing), 'Lotus Sutra' (Fahua Jing), 'Golden Light Sutra' (Guangming Jing), 'Prajna Sutra' (Bore Jing), and other scriptures without a single day's interruption. She paid homage to the Buddha in the morning and evening and practiced the Amitabha repentance. After a long time, light entered the room, and she sat facing west and passed away.

Su Tuo Shi Li of the Jin Dynasty

A monk from Nalanda Temple (Nalanda Temple) in Central India. He recited the 'Huayan Sutra' (Huayan Jing) and was eighty-five years old. He sailed to worship Mount Wutai (Wutai Mountain). On each peak, he recited ten copies of the 'Huayan Sutra' (Huayan Jing). He meditated for seven days. In meditation, he saw golden cities, cyan halls, precious lotus fragrant water, and pearl nets intertwined, with celestial children playing among them. Later, he passed away at Lingjiu Peak (Lingjiu Peak), obtaining eight 'he' of 'sarira', as bright as pearls. See 'A Brief Account of Cloud Dwelling's Responses' (Yunqi Ganying Lveji).

Huayan Bodhisattva of the Yuan Dynasty

His dharma name was Zhengshun, the son of the Gao family of Weizhou. He followed Yong Gong of Shouning on Mount Wutai to be tonsured and leave home. He built a hut in the deep mountains and forests, only reading the 'Huayan Sutra' (Huayan Jing), with the number exceeding one thousand copies. Each time he entered the Huazang contemplation, he would only emerge after three to five days. The world called him Huayan Bodhisattva. When he was about to pass away, his disciples requested a verse. The master said, 'Throughout the kalpas, there has been no coming or going, what thoughts or worries should be applied? Turn around and break through the void, do not care about all rights and wrongs.' After speaking, he passed away. On that day, on the spirit table, a dragon's five-colored light appeared, illuminating the courtyard. See 'A Brief Account of Cloud Dwelling's Responses' (Yunqi Ganying Lveji).

During the Wanli period of the Ming Dynasty, Chan Master Bianrong was imprisoned due to rumors. Prison

卒以辨公名重。必多金。索其厚賄。師云。僧家那得有錢。一無所與。獄卒置師大匣床中以困之。匣竟。師向空唱云。大方廣佛華嚴經。華嚴會上佛菩薩。忽滿匣床聒聒作響。鎖斷床碎。事聞提牢。遂達御前。奉詔請出。云棲竹窗二筆云。予入京師。與同輩詣辨融師參禮請益。融教以無貪利。無求名。無攀援貴要之門。惟一心辦道。既出。數年少笑曰。吾以為有異聞。何寬泛乃爾。予謂此老可敬處。正在此耳。渠縱吶言。豈不能掇拾先德問答機緣一二。以遮蓋門戶。而不爾者。其言是其所實踐。舉自行以教人。正真實禪和。不可輕也。

明戈以安

法名廣泰。錢塘人。性至孝。素積善行。而深自韜晦。晚歲精誠奉佛。與靈芝僧玄素。結春秋二社唸佛。誦華嚴五經。繼忽謂人曰。吾大限將至。當爲西歸資糧。遂掩關課誦。昕夕不輟。預定歸期于臘月二十一日。前二夕。妻子環視悲哽。戈笑曰。生必有滅。奚悲為。吾方凝神凈域。若等慎勿以情愛亂我。至期。寂然而逝。未幾有僧入冥。見孫晏坐靜室。經籍盈幾。庭多紫竹石峰。清絕如洞天云。見云棲往生集。

明譚工部貞默母

嚴太夫人。居恒治家課子。俱有法度。雖夫貴子貴。而布衣蔬食。不樂華侈。性好浮圖言。晨夕禮誦金剛法華不輟。晚

【現代漢語翻譯】現代漢語譯本：獄卒因為辨融（Biàn Róng，人名）的名聲很大，一定有很多錢，就向他索要重金賄賂。辨融禪師說：『出家人哪裡會有錢？』什麼也沒給獄卒。獄卒就把辨融禪師放在一個大木匣床中，想以此來困住他。木匣合上后，辨融禪師向空中唱道：『大方廣佛華嚴經，華嚴會上的佛菩薩。』忽然滿匣床里發出嘈雜的響聲，鎖斷裂，床也碎了。事情傳到提牢官那裡，又上報到皇帝面前。皇帝下詔請辨融禪師出來。云棲竹窗二筆中記載：我進京時，和同伴一起去拜見辨融禪師，向他請教。辨融禪師教導我們不要貪圖利益，不要追求名聲，不要攀附權貴之門，只要一心辦道。出來后，有個年輕人笑著說：『我以為能聽到什麼特別的見解，怎麼這麼寬泛呢？』我認為這位老禪師可敬的地方，就在這裡。他即使隨便說幾句，難道不能從前人的問答機緣中拾取一二，來遮掩門戶嗎？但他沒有這樣做，他的話就是他所實踐的，用自己的行為來教導別人，真是個真實不虛的禪和子，不可輕視啊。明戈以安（Míng Gē Yǐ Ān，人名）法名廣泰（Guǎng Tài，法號），是錢塘（Qiántáng，地名）人。天性至孝，平時積累善行，但很低調。晚年虔誠奉佛，與靈芝寺的僧人玄素（Xuán Sù，人名）結成春秋二社，一起唸佛，誦讀《華嚴經》等五部經典。後來忽然對人說：『我的大限將至，應當準備往生西方的資糧。』於是閉門課誦，早晚不停。預先定好往生的日期在臘月二十一日。前兩天晚上，妻子兒女圍著他悲傷哭泣，戈以安笑著說：『生下來就必定有死亡，悲傷什麼呢？我正在凝神于清凈的西方極樂世界，你們千萬不要用情愛來擾亂我。』到了預定的日期，他安詳地去世了。不久，有個僧人進入陰間，看見戈以安安坐在靜室裡，經書堆滿了書案，庭院裡有很多紫竹和石峰，清幽絕俗，如同洞天一般。這件事被記載在云棲的《往生集》中。明譚工部貞默母（Míng Tán Gōngbù Zhēnmò Mǔ，人名）嚴太夫人（Yán Tàifūren，人名），平時治理家務，教育兒子，都很有法度。雖然丈夫顯貴，兒子也顯貴，但她仍然穿著粗布衣服，吃著蔬菜，不喜歡奢華。她喜歡佛家的言論，早晚不停地禮誦《金剛經》、《法華經》。

【English Translation】 English version: The jailer, knowing that Bian Rong (Biàn Róng, a person's name) was famous and must have a lot of money, demanded a heavy bribe from him. Chan Master Bian Rong said, 'How can a monk have money?' He gave the jailer nothing. The jailer then placed Chan Master Bian Rong in a large wooden box-bed, intending to trap him. After the box was closed, Chan Master Bian Rong chanted into the air, 'The Great Expansive Buddha Flower Adornment Sutra, the Buddhas and Bodhisattvas of the Flower Adornment Assembly.' Suddenly, the entire box-bed was filled with a noisy sound, the lock broke, and the bed shattered. The matter was reported to the prison warden, who then reported it to the emperor. The emperor issued an edict to release Chan Master Bian Rong. In 'Bamboo Window Second Pen' by Yunqi, it is recorded: When I went to the capital, I and my companions went to see Chan Master Bian Rong to pay our respects and seek guidance. Chan Master Bian Rong taught us not to be greedy for profit, not to seek fame, and not to cling to the doors of the powerful, but to focus wholeheartedly on cultivating the Way. After we left, a young man laughed and said, 'I thought I would hear something special, but how broad and general it is!' I think the admirable thing about this old Chan master is precisely this. Even if he spoke casually, couldn't he have picked up one or two answers from the past to cover up his own shortcomings? But he didn't do that. His words are what he practices. He teaches others by his own actions. He is truly a genuine Chan practitioner, not to be taken lightly. Ming Ge Yi An (Míng Gē Yǐ Ān, a person's name) His Dharma name was Guang Tai (Guǎng Tài, a Dharma name), and he was from Qiantang (Qiántáng, a place name). He was extremely filial by nature and accumulated good deeds in his daily life, but he was very low-key. In his later years, he devoted himself sincerely to Buddhism, forming the Spring and Autumn Societies with the monk Xuan Su (Xuán Sù, a person's name) of Lingzhi Temple, reciting the Buddha's name together and chanting five scriptures including the 'Flower Adornment Sutra'. Later, he suddenly said to people, 'My great limit is approaching, and I should prepare the resources for rebirth in the West.' So he closed his door for study and recitation, morning and evening without ceasing. He predetermined his rebirth date to be the twenty-first day of the twelfth lunar month. Two nights before, his wife and children surrounded him, weeping sadly. Ge Yi An smiled and said, 'Birth is inevitably followed by death, why be sad? I am concentrating my mind on the pure land of the West, you must not disturb me with affection.' On the appointed date, he passed away peacefully. Not long after, a monk entered the underworld and saw Ge Yi An sitting peacefully in a quiet room, with scriptures filling the desk, and many purple bamboos and stone peaks in the courtyard, serene and extraordinary, like a paradise. This event was recorded in Yunqi's 'Collection of Rebirths'. Ming Tan Gongbu Zhenmo's Mother (Míng Tán Gōngbù Zhēnmò Mǔ, a person's name) Madam Yan (Yán Tàifūren, a person's name) usually managed the household and educated her sons with great discipline. Although her husband was noble and her sons were also noble, she still wore coarse clothes, ate vegetables, and did not enjoy extravagance. She liked the words of Buddhism and recited the 'Diamond Sutra' and the 'Lotus Sutra' morning and evening without ceasing.

年尤尊崇華嚴經。每日加持一卷。又能為子婦講解大義。生平無疾。崇禎壬申暑月。忽得疾。即知垂歿。起沐浴更衣禮佛曰。我一生敬佛。果有佛緣。當令遺體氣息不穢。隨跏趺端坐。合掌而逝。七日顏色含笑如生。香氣時時飄拂。喪次無一飛蠅。見者莫不嘆異。工部自有傳紀。

華嚴持驗紀(終)

【現代漢語翻譯】現代漢語譯本：尤某人尤其尊崇《華嚴經》（Avatamsaka Sutra）。每日持誦加持一卷。又能為兒媳講解經中的大義。一生沒有生過什麼疾病。崇禎壬申年（1632年）的夏天，忽然得了疾病，就知道自己快要去世了。於是起身沐浴更衣，禮拜佛陀說：『我一生敬奉佛陀，如果真有佛緣，應當讓我的遺體氣息不污穢。』隨後就跏趺端坐，合掌而逝。七日後，臉色仍然含笑，如同活著一般。香氣時時飄散。喪事期間沒有一隻蒼蠅。看見的人沒有不嘆息稱奇的。工部（官職名）自有他的傳記。

《華嚴持驗紀》（終）

【English Translation】 English version: You especially revered the Avatamsaka Sutra (Huayan Jing). Every day, he would recite and bless one chapter. He was also able to explain the profound meaning of the sutra to his daughter-in-law. He lived his life without any illnesses. In the summer month of the Ren Shen year of the Chongzhen era (1632), he suddenly fell ill and knew that he was about to die. He got up to bathe and change his clothes, and prostrated to the Buddha, saying, 'I have revered the Buddha all my life. If I truly have a karmic connection with the Buddha, may my remains not be defiled by any foul odor.' Then he sat in the lotus position, with his palms together, and passed away. After seven days, his face still had a smile, as if he were alive. A fragrance wafted from him from time to time. There was not a single fly at the funeral. Those who saw it were amazed and sighed in wonder. The Ministry of Public Works (Gongbu) has its own biography of him.

The Record of Miraculous Verifications of the Avatamsaka Sutra (End)