Chinese
大正藏第 51 册 No. 2074 大方广佛华严经感应传 No. 2074 大方广佛华严经感应传 四明山大方广无生居士胡幽贞刊纂 此传本花严疏主藏公门徒僧惠英。集为上下两卷。今予鄙其事外浮词芜于祥感。乃笔削以为一卷。俾有见闻于兹秘乘。生难遭想。各勉受持。 西域无著菩萨弟天亲。少习内氏。长通五部。初业小乘。造小乘论五百部。无著愍其聪颖未发大心。深媚小法非议大教。遂方便示疾。使人呼而诱进之。为其广说病之因业。天亲遂以兄之受持维摩法华涅槃华严等经。抗声转诵。无著凝听。且喜且悲。天亲览经数辰。方获信悟。深敬华严一乘。是诸佛境界。遂舍小师大。深自悔咎。欲以利刀断舌为谢前过。无著诫之曰。向以汝口激扬权教。毁斥真乘。今还以汝口。赞美真乘。自灭深累。何断舌为。天亲于是入山。受持花严。后造十地论。有所不通。来问无著。无著未通。升知足天。请诀慈氏。论才绝笔。地大震动。论放光明。照数百里。举国庆异。广如无著传中说。 魏朝并洲僧灵辨。童子出家。精心佛乘。专以花严为业。时未有疏论。每思玄旨请益无所。于是严饰道场。顶戴华严。昼夜行道六年。有余步步流血。哀请文殊加被。誓通奥 现代汉语译本 大正藏第 51 册 No. 2074 大方广佛华严经感应传 No. 2074 大方广佛华严经感应传 四明山大方广无生居士胡幽贞刊纂 此传本是华严疏主藏公的门徒僧惠英所集，分为上下两卷。现在我嫌它内容芜杂，浮词太多，对祥瑞感应的描述不够精炼，于是删改成为一卷，希望有缘见到或听闻这部秘乘的人，能生起难遭难遇的想法，各自努力受持。 西域的无著菩萨（Asanga，一位菩萨的名字）有个弟弟叫天亲（Vasubandhu，一位论师的名字）。天亲年轻时学习小乘佛教，长大后通达五部。最初他专研小乘，造了五百部小乘论。无著菩萨怜悯他虽然聪颖却未能发起大乘之心，沉迷于小乘教法而诽谤大乘教义，于是方便示现生病，派人把他叫来并引导他。无著为他详细讲解了生病的原因和业报。天亲于是大声转诵他哥哥所受持的《维摩经》、《法华经》、《涅槃经》、《华严经》等经典。无著静静地听着，既高兴又悲伤。天亲阅读经典数个时辰，才获得信悟，深深敬佩华严一乘，认为这是诸佛的境界。于是他舍弃小乘，学习大乘，深深地忏悔过去的罪过，想要用利刀割断舌头来谢罪。无著劝诫他说：‘你之前用你的口激扬小乘教义，毁斥大乘真理，现在还用你的口赞美大乘真理，自然可以消除过去的罪业，何必断舌呢？’天亲于是进入山中，受持《华严经》，后来造《十地论》（Daśabhūmika-śāstra，解释菩萨十地的论著），遇到不通之处，就来请教无著。无著也不明白，就升到知足天（Tuṣita Heaven，弥勒菩萨所在的天界），请教弥勒菩萨（Maitreya，未来佛）。《十地论》刚一完成，大地就震动，论著放出光明，照亮数百里，全国都庆贺这一奇异景象。详细情况可以参考《无著传》中的记载。 魏朝并州的僧人灵辨，从小就出家，专心致力于佛法，尤其专精于《华严经》。当时还没有相关的疏论，他常常思索其中的玄妙旨意，却无处请教。于是他庄严地布置道场，头顶着《华严经》，日夜不停地行走六年多，每一步都流出血来，哀求文殊菩萨（Manjushri，智慧的菩萨）加持，发誓要通达其中的奥义。
English
English version Tripitaka Volume 51, No. 2074, Avataṃsaka Sūtra (Flower Garland Sutra) 感应传 (Accounts of Miraculous Responses) No. 2074 Avataṃsaka Sūtra (Flower Garland Sutra) 感应传 (Accounts of Miraculous Responses) Compiled and edited by Layman Hu Youzhen of Wusheng, Siming Mountain This account was originally compiled into two volumes by the monk Huiying, a disciple of Master Zang, the commentator of the Avataṃsaka Sūtra. Now, I find its content to be verbose and filled with extraneous words, with insufficient refinement in its descriptions of auspicious responses. Therefore, I have revised and reduced it to one volume, hoping that those who have the opportunity to see or hear of this secret vehicle will generate a sense of encountering something rare and precious, and each strive to uphold it. In the Western Regions, the Bodhisattva Asaṅga (无著菩萨, a Bodhisattva's name) had a younger brother named Vasubandhu (天亲, a commentator's name). Vasubandhu studied Hīnayāna Buddhism in his youth and became proficient in the Five Treatises. Initially, he specialized in Hīnayāna, composing five hundred treatises on Hīnayāna. Asaṅga, pitying his intelligence yet undeveloped Mahāyāna mind, and his attachment to Hīnayāna teachings while criticizing Mahāyāna doctrines, expediently feigned illness and sent someone to summon and guide him. Asaṅga explained in detail the causes and karmic consequences of his illness. Vasubandhu then loudly recited the *Vimalakīrti Sūtra*, *Lotus Sūtra*, *Nirvana Sūtra*, *Avataṃsaka Sūtra*, and other scriptures that his brother upheld. Asaṅga listened quietly, both pleased and saddened. Vasubandhu, after reading the scriptures for several hours, finally attained faith and understanding, deeply admiring the One Vehicle of the Avataṃsaka, considering it the realm of all Buddhas. He then abandoned Hīnayāna and studied Mahāyāna, deeply repenting his past transgressions, desiring to cut off his tongue with a sharp knife to atone for his sins. Asaṅga admonished him, saying, 'You previously used your mouth to promote provisional teachings and criticize the true vehicle. Now, use your mouth to praise the true vehicle, and you will naturally eliminate your past karmic debts. Why cut off your tongue?' Vasubandhu then entered the mountains, upheld the *Avataṃsaka Sūtra*, and later composed the *Daśabhūmika-śāstra* (十地论, a treatise explaining the ten stages of a Bodhisattva), encountering points he did not understand, he would ask Asaṅga. Asaṅga also did not understand, so he ascended to the Tuṣita Heaven (知足天, the heaven where Maitreya Bodhisattva resides) to consult Maitreya Bodhisattva (弥勒, the future Buddha). As soon as the *Daśabhūmika-śāstra* was completed, the earth shook, and the treatise emitted light, illuminating hundreds of miles, the whole country celebrated this extraordinary phenomenon. Detailed information can be found in the biography of Asaṅga. During the Wei Dynasty, the monk Lingbian of Bing Province, became a monk as a child, dedicating himself to the Buddhist teachings, especially specializing in the *Avataṃsaka Sūtra*. At that time, there were no related commentaries, and he often pondered its profound meaning, but had nowhere to seek guidance. Therefore, he solemnly decorated the altar, carried the *Avataṃsaka Sūtra* on his head, and walked day and night for more than six years, bleeding with every step, pleading for the blessings of Mañjuśrī Bodhisattva (文殊, the Bodhisattva of wisdom), vowing to understand its profound mysteries. --------------------------------------------------------------------------------
Chinese
典。克诚无替。忽于一夜。感见童真。及明朗悟华严法界七处九会。即入微定。咬若当时。犹历目睹耳听心领。昔所未了。今无不通。遂于彼洲西县兄山中。造华严论一百卷。 东晋沙门支法领。幼年出家。心行精志。悲叹能仁灭后正教凌替。乃往西天询求圣典。行至于阗。忽遇西来三藏一乘法主佛驮跋陀罗。此云觉贤。释迦种姓甘露饭王之裔孙也。是大乘三果人。即当第三地菩萨。将华严梵本三万六千余偈来。若于经中有所不通。即升兜率。请问弥勒世尊。法领哀请三藏慈降震旦流通华严。依请而来京师安置。行坐不与凡同。或于窗牖间。出入无碍。同住诸僧。悉皆惊异。咸谓之魔。众僧遂问三藏曰。法师得过人法耶。三藏对曰。吾今已得。诸师乃集京城僧众。作法羯磨。而欲槟弃。而三藏遂摄衣钵升空。现诸神变腾身。坐飞南往扬洲。如鸟翔空。举僧愕悔。不可复追。以义熙十四年三月十四日。于建业谢司空寺。造护净法堂。翻译华严。当译经时。堂前忽然化出一池。每日旦有二青衣。从池而出。于经堂中。洒扫研墨给侍。际暮还宿池中。相传释云。此经久在龙宫。龙王庆此翻译故。乃躬自给侍耳。后因改此寺为兴严寺。同翻译沙门惠业惠严惠观等。从三藏笔授。昊郡太守孟顗。右卫将军猪叔度等为檀越。 现代汉语译本： 典籍的内容真实可靠，没有丝毫差错。忽然在一个夜晚，他感应到童真（指纯洁的初心），并且豁然开悟了《华严经》所描述的法界七处九会（指华严经中佛陀宣讲佛法的七个地点和九次集会）。他立刻进入了甚深的禅定之中，就像亲身经历、亲耳听到、用心领会了当时的情景一样。过去所不明白的，现在没有不通达的。于是他在那个洲的西县兄山中，撰写了《华严论》一百卷。 东晋时代的沙门支法领，从小就出家，心性和行为都非常精进有志向。他悲叹释迦牟尼佛涅槃后，正法逐渐衰微，于是前往西天寻求圣典。当他走到于阗（今新疆和田）的时候，忽然遇到了从西方来的三藏法师一乘法主佛驮跋陀罗（Buddhabhadra），这位法师的汉译是觉贤。他是释迦种姓甘露饭王的后裔，是大乘佛教的三果圣人，相当于第三地菩萨。他带来了《华严经》的梵文版本，共有三万六千多偈。如果对于经文中的内容有所不理解，他就会升到兜率天（Tushita Heaven），请问弥勒世尊（Maitreya）。支法领恳请三藏法师慈悲降临震旦（古代中国的别称），流通《华严经》。三藏法师应允了他的请求，来到了京师（当时的首都）安顿下来。他的行为举止与凡人不同，有时在窗户之间出入都没有任何阻碍。和他同住的僧人们都感到非常惊讶，都认为他是妖怪。僧众于是问三藏法师说：‘法师您是不是得到了超越常人的能力？’三藏法师回答说：‘我现在已经得到了。’各位法师于是召集京城的僧众，举行羯磨（佛教仪式），想要驱逐他。三藏法师于是拿起衣钵升到空中，显现各种神通变化，腾身飞往南方的扬州，就像鸟儿在空中飞翔一样。众僧惊愕后悔，已经无法追赶。在义熙十四年三月十四日，他在建业（今南京）的谢司空寺，建造了护净法堂，翻译《华严经》。当翻译经书的时候，法堂前忽然化出一个池塘，每天早晨都有两个青衣童子从池塘里出来，在经堂中洒扫、研墨、侍奉。傍晚的时候就回到池塘中休息。相传这是因为这部经书长期保存在龙宫中，龙王庆贺这部经书被翻译出来，所以亲自前来侍奉。后来因此将这座寺庙改名为兴严寺。一同翻译的沙门有惠业、惠严、惠观等，他们从三藏法师那里接受笔授。吴郡太守孟顗、右卫将军猪叔度等是护法檀越（Dānapati，施主）。
English
English version: The scriptures were authentic and without error. Suddenly, one night, he sensed the Bodhi-mind (pure initial intention) and awakened to the seven locations and nine assemblies (seven places and nine gatherings where the Buddha preached the Dharma in the Avatamsaka Sutra) of the Dharmadhatu (realm of reality) described in the Avatamsaka Sutra. He immediately entered a profound state of Samadhi (deep meditation), as if he were personally experiencing, hearing, and comprehending the scene at that time. What he did not understand in the past, he now understood completely. Therefore, in Xiong Mountain in the western county of that continent, he wrote one hundred volumes of the Avatamsaka Sutra Commentary. During the Eastern Jin Dynasty, the Shramana (Buddhist monk) Zhi Faling, ordained at a young age, was diligent and ambitious in his mind and actions. He lamented the decline of the true Dharma after the Nirvana (passing away) of Shakyamuni Buddha, so he went to the Western Regions (India) to seek the sacred scriptures. When he arrived in Khotan (present-day Hotan, Xinjiang), he suddenly encountered the Tripitaka Master (master of the three baskets of Buddhist scriptures) and Dharma Lord of the One Vehicle (Ekayana), Buddhabhadra, from the West. Buddhabhadra, which translates to 'Awakened Wise One', was a descendant of King Suddhodana of the Shakya clan. He was a third-stage Arhat (holy person), equivalent to a third-bhumi Bodhisattva (enlightened being). He brought the Sanskrit version of the Avatamsaka Sutra, containing more than 36,000 verses. If he did not understand something in the sutra, he would ascend to Tushita Heaven to ask Maitreya Bodhisattva. Zhi Faling earnestly requested the Tripitaka Master to compassionately descend to China (ancient name: Zhendan) to propagate the Avatamsaka Sutra. The Tripitaka Master agreed to his request and settled in the capital (the capital at the time). His behavior was different from ordinary people, and sometimes he could enter and exit through windows without any obstruction. The monks who lived with him were all surprised and thought he was a demon. The monks then asked the Tripitaka Master: 'Master, have you attained superhuman powers?' The Tripitaka Master replied: 'I have now attained them.' The masters then gathered the monks of the capital and performed a Karma (Buddhist ritual) to expel him. The Tripitaka Master then took his robes and bowl and ascended into the air, displaying various miraculous transformations, soaring south to Yangzhou like a bird flying in the sky. The monks were shocked and regretted it, but they could no longer catch up with him. On the fourteenth day of the third month of the fourteenth year of Yixi (a Chinese era name), he built the Dharma Hall for Protecting Purity in Xie Sikong Temple in Jianye (present-day Nanjing) to translate the Avatamsaka Sutra. When translating the scriptures, a pond suddenly appeared in front of the Dharma Hall, and every morning two boys in green clothes would come out of the pond, sweep, grind ink, and serve in the Dharma Hall. In the evening, they would return to the pond to rest. It is said that this was because this sutra had been kept in the Dragon Palace for a long time, and the Dragon King was celebrating the translation of this sutra, so he personally came to serve. Later, the temple was renamed Xingyan Temple because of this. The Shramanas who translated together were Huiye, Huiyan, Huiguan, etc., who received instruction from the Tripitaka Master. Meng Yi, the governor of Wu Commandery, and Zhu Shudu, the Right Guard General, were the patrons (Dānapati, donors). --------------------------------------------------------------------------------