Chinese
至元熙二年六月十日译毕。后至大宗永初二年十二月二十日。与梵本再校勘已。宋主请求那跋陀罗三藏讲此经。三藏恨以方音未通。不尽经旨。乃入道场请念观音。未盈七日。遂梦易汉首于梵头。因即洞解秦言。时号换头三藏是也。佛驮跋陀罗三藏。初至关中。问鸠摩罗什法师曰。汝所译经论云何。什曰。法华维摩等经。中十二门等论。三藏曰。如君所译。未出人度外。何足广置大名。时关中盛称三藏。为大论师。他日秦主姚兴。请三藏于东宫持论。座下学士三千余人。释有生肇融睿等。儒谢灵运费长房等。皆莫敢举问。什公乃抗声问曰。君以云何为正见。三藏曰。谓见一切法空。什曰。既空何所见。对曰。见空可非无见。什曰。空可见否。三藏曰。空不可见。什又问。君以云何破色空。三藏曰。色无自体。聚众微以成色。折色至微。所以色空。什曰。君以折色至微令色空。当云何复破极微空。三藏曰。众人皆以方分。分之明极微空。吾意不然。什曰。于意云何。三藏曰。由一微故有众微。由众微故有一微。微无自性。何折之有。什公闻此。茫然不知是何言说。遂不复问。时众皆莫达三藏一乘深旨。又宗辅什公乃谓。三藏无答。于是休论。三藏归院已。生肇宝云等。又诣问欲决前义云。什公未晓所谈。三藏曰。此义难 至元熙二年六月十日翻译完毕。后来到大宗永初二年十二月二十日，与梵文本再次校对勘正完毕。宋主请求那跋陀罗三藏（Buddhabhadra，意为觉贤）讲解这部经。那跋陀罗三藏苦于方言不通，不能完全表达经文的旨意，于是进入道场祈请观音菩萨。不到七天，就梦见自己的汉人头颅替换成了梵人的头颅，因此立刻通晓了汉语。当时人们称他为换头三藏。佛驮跋陀罗三藏（Buddhabhadra，意为觉贤）初到关中时，问鸠摩罗什法师（Kumārajīva）说：‘您所翻译的经论怎么样？’鸠摩罗什说：‘《法华经》、《维摩诘经》等经典，以及《中论》、《十二门论》等论著。’佛驮跋陀罗三藏说：‘依您所翻译的，还没有超出常人的理解范围，何必广为宣扬大名呢？’当时关中盛赞佛驮跋陀罗三藏为大论师。后来秦主姚兴请佛驮跋陀罗三藏在东宫主持辩论，座下有学士三千余人，其中有释有生、僧肇、僧睿等，儒士有谢灵运、费长房等，都无人敢提问。鸠摩罗什于是高声问道：‘您认为什么是正见？’佛驮跋陀罗三藏说：‘我认为见到一切法都是空。’鸠摩罗什说：‘既然是空，那又见到了什么？’回答说：‘见到空，并非没有见。’鸠摩罗什又问：‘空可以被见到吗？’佛驮跋陀罗三藏说：‘空是不可见的。’鸠摩罗什又问：‘您用什么方法来破除色空？’佛驮跋陀罗三藏说：‘色没有自体，是由众多微尘聚集而成的。将色分解到极微，所以色是空的。’鸠摩罗什说：‘您用分解色到极微的方法使色变为空，那么又该如何破除极微的空呢？’佛驮跋陀罗三藏说：‘众人都是用方位来分割它，以表明极微是空的。我的意思不是这样。’鸠摩罗什问：‘您的意思是怎样？’佛驮跋陀罗三藏说：‘由于一个微尘，所以有众多微尘；由于众多微尘，所以有一个微尘。微尘没有自性，有什么可以分解的呢？’鸠摩罗什听了这些，茫然不知所云，于是不再发问。当时众人都不明白佛驮跋陀罗三藏的一乘深奥旨意。而且宗辅鸠摩罗什的人认为，佛驮跋陀罗三藏没有回答上来，于是停止了辩论。佛驮跋陀罗三藏回到寺院后，僧生、僧肇、宝云等又去请教，想要解决之前的疑问，认为鸠摩罗什没有理解所谈的内容。佛驮跋陀罗三藏说：‘这个道理很难理解。’
English
The translation was completed on the tenth day of the sixth month of the second year of the Yuanxi era. Later, on the twentieth day of the twelfth month of the second year of the Dazong Yongchu era, it was re-examined and corrected with the Sanskrit text. The ruler of the Song dynasty requested Buddhabhadra (那跋陀罗三藏, meaning 'Awakened Goodness') to lecture on this scripture. Buddhabhadra was distressed that his unfamiliarity with the local dialect prevented him from fully conveying the scripture's meaning, so he entered the monastery and prayed to Avalokiteśvara (观音). In less than seven days, he dreamed that his Han Chinese head was replaced with a Sanskrit head, and he immediately understood the Chinese language. At that time, people called him the 'Head-Changing Tripiṭaka Master'. When Buddhabhadra (佛驮跋陀罗三藏, meaning 'Awakened Goodness') first arrived in Guanzhong, he asked the Dharma Master Kumārajīva (鸠摩罗什法师): 'How are the scriptures and treatises you have translated?' Kumārajīva replied: 'The *Lotus Sutra*, the *Vimalakirti Sutra*, and other scriptures, as well as the *Madhyamaka-kārikā* (中论) and *Dvādaśanikāya-śāstra* (十二门论) and other treatises.' Buddhabhadra said: 'According to your translations, they have not yet exceeded the understanding of ordinary people, so why widely proclaim a great name?' At that time, Guanzhong praised Buddhabhadra as a great master of treatises. Later, the Qin ruler Yao Xing invited Buddhabhadra to preside over a debate in the East Palace, with over three thousand scholars in attendance, including the monks Shi Yousheng, Sengzhao, and Sengrui, and the Confucian scholars Xie Lingyun and Fei Changfang, none of whom dared to ask questions. Kumārajīva then asked loudly: 'What do you consider to be right view?' Buddhabhadra said: 'I consider seeing all dharmas as empty.' Kumārajīva said: 'Since they are empty, then what is seen?' He replied: 'Seeing emptiness is not the same as not seeing.' Kumārajīva then asked: 'Can emptiness be seen?' Buddhabhadra said: 'Emptiness cannot be seen.' Kumārajīva then asked: 'What method do you use to refute the emptiness of form?' Buddhabhadra said: 'Form has no self-nature; it is formed by the aggregation of many minute particles. When form is broken down to the minute particles, therefore form is empty.' Kumārajīva said: 'You use the method of breaking down form to minute particles to make form empty, then how do you refute the emptiness of the minute particles?' Buddhabhadra said: 'People all use direction to divide it, to show that the minute particle is empty. That is not my meaning.' Kumārajīva asked: 'What is your meaning?' Buddhabhadra said: 'Because of one minute particle, there are many minute particles; because of many minute particles, there is one minute particle. Minute particles have no self-nature; what is there to break down?' After hearing this, Kumārajīva was at a loss for words and did not ask any further questions. At that time, the crowd did not understand Buddhabhadra's profound meaning of the One Vehicle. Moreover, those who supported Kumārajīva thought that Buddhabhadra had not answered, so they stopped the debate. After Buddhabhadra returned to the monastery, Sengsheng, Sengzhao, Baoyun, and others went to ask for clarification, wanting to resolve the previous doubts, believing that Kumārajīva had not understood what was being discussed. Buddhabhadra said: 'This principle is difficult to understand.' --------------------------------------------------------------------------------
Chinese
了。吾言甚易。什自懵耳。什后又自问亦如前。答终莫之究。幽贞问。此什公论录于一乘。有道形沙门。欲同窥一乘之论。俱闻三藏之说故。附出此中。 北齐惠炬法师。幼而厌俗。长业华严。十五六年。于道场中。六时礼旋。昼夜诵持。初无懈歇。于寐梦中见一童子。自称善财。告惠炬言。师既能研精华严。欲究佛境。明日向南来。与师聪明药。令师得悟经旨。惠炬明朝具陈诸僧。遂香汤洗浴。身服净衣。手执香炉。归命三宝。愿所寻求。必获如梦。即与童子南行。心口专志。恒念文殊。缘路数里。忽见一池。方圆半里。杂花匝岸有菖蒲。意菖蒲是聪明药。爰命从童入水采之。忽获一根大如车轴。归寺丸合。才服枣许。使觉轻安神爽。日诵万言。因获精解华严。造此经疏十余卷。讲经五十遍。 大唐永微年中。有居士[樊-大+木]玄智。华严藏公之同学。弱冠参道。五经三藏内道被通。专以华严为业。居方洲山中。初饵松叶。六十余年诵持不替。五十年前。感其所地涌甘泉。供足不啻。林生美果。树树繁实。远近采取。无所挂碍。忽雨深雪。行李不通。斋粮时竭。于是则有山神。送药状似醍醐。味甘于乳。吃之一题。七日不饥。益加心力。身轻目明。若夜礼诵。自有灯现。昼日诵经。则众鸟集听。山 现代汉语译本： 结束了。我说的话非常容易理解，是鸠摩罗什自己不明白罢了。鸠摩罗什后来又自己提问，也和之前一样，最终也没有弄明白。幽贞问道。这些是鸠摩罗什的公开言论，记录在《一乘论》中。有位名叫有道的沙门，想要一同研究《一乘论》，因为都听过三藏的说法，所以附带记录在此处。 北齐的惠炬法师，从小就厌恶世俗，长大后专研《华严经》。十五六年间，在道场中，每天六时礼拜、绕行，日夜诵读，从不懈怠。在睡梦中见到一个童子，自称是善财（Sudhana），告诉惠炬说：‘您既然能够研究《华严经》的精华，想要探究佛的境界，明天向南走，我会给您聪明的药，让您领悟经文的旨意。’惠炬第二天早上把这件事告诉了众僧，于是用香汤沐浴，穿上干净的衣服，手持香炉，归命三宝，祈愿自己所寻求的，必定能像梦中一样实现。随即和童子一起向南走，心中口中都专心致志， постоянно念诵文殊（Manjusri）菩萨的名号。在路边几里处，忽然看见一个池塘，方圆半里，岸边长满了各种花草和菖蒲。他认为菖蒲就是聪明的药，于是命令童子下水采摘。忽然得到一根像车轴一样粗大的菖蒲。回到寺庙后，把它制成药丸，才服用像枣一样大小的一点，就觉得身体轻盈安适，精神焕发，每天能诵读上万字。因此获得了对《华严经》的精深理解，撰写了这部经的疏解十余卷，讲解《华严经》五十遍。 唐朝永微年间，有位名叫[樊-大+木]玄智的居士，是华严藏公的同学。年轻时就参悟佛道，精通五经三藏和内道。专门以研究《华严经》为事业，居住在方洲山中。起初以松叶为食，六十多年来诵读《华严经》从不间断。五十年前，他所居住的地方涌出了甘甜的泉水，足够他使用，而且林中生长出美味的果实，每棵树都结满了果实，远近的人都可以来采摘，没有任何阻碍。忽然下起了大雪，道路不通，斋饭也快吃完了。这时就有山神送来一种像醍醐一样的药，味道比牛奶还要甘甜。吃下一题（计量单位），七天都不会感到饥饿，而且更加有精神，身体轻盈，眼睛明亮。晚上礼拜诵经时，自然会有灯光出现。白天诵读经书时，就会有许多鸟聚集来听。
English
English version: That's the end. What I said was very easy to understand, it's just that Kumarajiva (Kumarajiva) himself didn't understand. Kumarajiva later asked himself again, and it was the same as before, and in the end, he didn't figure it out. Youzhen asked. These are Kumarajiva's public remarks, recorded in 'The Treatise on the One Vehicle'. There was a Shramana (Sramana) named Youdao who wanted to study 'The Treatise on the One Vehicle' together, because they had both heard the teachings of the Tripitaka (Tripitaka), so they were recorded here as an attachment. During the Northern Qi Dynasty, Dharma Master Huiju disliked secular life from a young age and specialized in the Avatamsaka Sutra (Avatamsaka Sutra) when he grew up. For fifteen or sixteen years, in the monastery, he prostrated and circumambulated six times a day, reciting day and night without any懈怠. In a dream, he saw a boy who claimed to be Sudhana (Sudhana), who told Huiju: 'Since you can study the essence of the Avatamsaka Sutra and want to explore the realm of the Buddha, go south tomorrow, and I will give you the medicine of wisdom so that you can understand the meaning of the scriptures.' The next morning, Huiju told the monks about this, and then bathed in fragrant water, put on clean clothes, held an incense burner in his hand, took refuge in the Three Jewels (Triratna), and prayed that what he sought would surely be fulfilled as in the dream. Then he went south with the boy, with his heart and mouth focused, constantly reciting the name of Manjusri (Manjusri). A few miles down the road, he suddenly saw a pond, half a mile in radius, with various flowers and irises growing on the shore. He thought that the iris was the medicine of wisdom, so he ordered the boy to go into the water to pick it. Suddenly, he obtained a rhizome as thick as a cart axle. After returning to the temple, he made it into pills, and after taking only a date-sized amount, he felt light and comfortable, and his spirit was refreshed. He could recite tens of thousands of words a day. Therefore, he gained a profound understanding of the Avatamsaka Sutra, wrote more than ten volumes of commentaries on this sutra, and lectured on the Avatamsaka Sutra fifty times. During the Yongwei years of the Tang Dynasty, there was a layman named [樊-大+木] Xuanzhi, who was a classmate of Avatamsaka Zanggong. He began to study Buddhism at a young age and was proficient in the Five Classics, the Tripitaka, and the inner path. He specialized in studying the Avatamsaka Sutra and lived in Fangzhou Mountain. At first, he ate pine needles, and for more than sixty years, he recited the Avatamsaka Sutra without interruption. Fifty years ago, sweet springs gushed out from the place where he lived, enough for him to use, and delicious fruits grew in the forest, and every tree was full of fruit, which people from far and near could pick without any hindrance. Suddenly, it snowed heavily, the roads were blocked, and the vegetarian food was about to run out. At this time, a mountain god sent a medicine that looked like ghee (ghee) and tasted sweeter than milk. Eating one ti (unit of measurement) would not make him feel hungry for seven days, and he would have more energy, his body would be light, and his eyes would be bright. When he worshiped and recited the scriptures at night, lights would naturally appear. When he recited the scriptures during the day, many birds would gather to listen. --------------------------------------------------------------------------------
Chinese
神眷属。现身围绕。异香时来。奇果每至。有时夜诵。口放光明。照及四十余里。光色如金。远近惊异。或有人往寻到山。唯见居士诵经口中光明。时年九十有二。无疾而终。荼毗之时。牙齿变为舍利。获百余粒。悉放光明。数日不歇。于时僧俗收之。竖塔供养。 永徽年中。禅定寺有两僧。名道祥惠悟。咸隐太白山中。祥即持诵涅槃。悟即持诵华严。服饵松禾。六时礼忏。昼夜诵持。积有年岁。忽于一时见一居士。鬓发皓首。所衣洁素。仪容恢美。前来设礼。庠序而言。弊居设斋。欲请一僧。僧曰。此唯二僧。俱往可不。居士曰。弟子贫家。本拟请一僧。僧问意欲交谁行云。请华严法师。悟遂赴请。随居士行。可百余步。居士于是。腾身于空中问悟曰。师何不升空。悟对曰。贫道无翅。升空未得。居士问悟。师犹未得神通耶。悟答曰。实未得。居士却从空下。安致悟于居士衣襟中坐。又令冥目。于时只闻耳边飕飕风声。可半食顷。还放履地。遂令开目。不知到处。环视唯见大山。观其屋宇。皆是涌出。延悟入堂。礼佛才毕。忽见五百异僧。执锡持盂。翔空而至。悟敬异僧。宁敢居上。遂从下行。居士来语曰。师受持华严。是佛境界。何得于小圣下坐。遂却引悟。坐于五百圣众之上。斋后洗漱已。诸圣便腾空而 现代汉语译本：受到神灵眷顾的家族，（居士）现身时常有神灵围绕，异香时常飘来，奇异的果实也时常出现。有时夜间诵经，口中放出光明，照亮四十多里，光色如同黄金。远近的人都感到惊异，有人前去寻找到达山中，只见居士诵经时口中发出光明。当时居士九十二岁，无疾而终。火化时，牙齿变为舍利（佛教圣物，通常指高僧火化后留下的遗物），获得一百多粒，都放出光明，持续数日不熄灭。当时的僧人和俗人收集起来，建造塔来供养。 永徽年间，禅定寺有两位僧人，名叫道祥（音译，僧人名）和惠悟（音译，僧人名），都隐居在太白山中。道祥专心持诵《涅槃经》（佛教经典名），惠悟专心持诵《华严经》（佛教经典名）。他们服用松子和草药，每天六时礼拜忏悔，昼夜诵持，积累多年。忽然有一天，见到一位居士，鬓发斑白，衣着洁净素雅，仪容美好。前来行礼，慢慢地说：‘我的住所准备了斋饭，想请一位僧人。’僧人说：‘这里只有我们两个僧人，一起去可以吗？’居士说：‘弟子家贫寒，本来只想请一位僧人。’僧人问想请谁去。居士说：‘请华严法师。’惠悟于是应邀前往。跟随居士走了大约一百多步，居士于是腾身飞到空中，问惠悟说：‘法师为何不升空？’惠悟回答说：‘贫道没有翅膀，无法升空。’居士问惠悟：‘法师还没有得到神通吗？’惠悟回答说：‘确实没有得到。’居士从空中下来，让惠悟坐在他的衣襟中，又让他闭上眼睛。当时只听到耳边呼呼的风声，大约半顿饭的时间，又把他放在地上，让他睁开眼睛。不知道到了什么地方，环顾四周只见大山。观看那些房屋，都是从地里涌出来的。引领惠悟进入大堂，礼佛完毕，忽然看见五百位奇异的僧人，拿着锡杖（僧人用的手杖）和钵盂（僧人用的食器），在空中飞翔而来。惠悟尊敬这些奇异的僧人，不敢坐在上面，于是走到下面。居士来对他说：‘法师受持《华严经》，是佛的境界，怎么能坐在小圣的下面？’于是又拉着惠悟，让他坐在五百位圣众之上。斋饭后洗漱完毕，众圣便腾空而