English
English version Having obtained the complete and pure precepts of a Bodhisattva, one does not need to receive the Bodhisattva precepts again. Western Region records say that someone recited the Avatamsaka Sutra (Flower Garland Sutra), and a drop of water from washing his hands fell on an ant. The ant died and was reborn in Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism). How much more so if someone can receive and uphold the Sutra? It should be known that this child will surely greatly benefit sentient beings in the future, bestowing upon them the nectar of non-birth. In the first year of the Shangyuan era, there was a monk in Jing'ai Temple in Luozhou. His birthplace was in Zhengzhou. He returned to Zhengzhou to visit his relatives. When he reached the boundary of Zhengzhou, he stayed overnight at an inn. Later, another monk came to the inn, whose name was unknown, and also stayed there, being arranged in the same room as the first monk. The later monk said to the innkeeper, 'This poor monk has come from afar, and is tired and hungry. If the innkeeper has three sheng (升, a unit of volume) of wine and one jin (斤, a unit of weight) of meat, I will pay for them. Please prepare them quickly, do not delay.' The innkeeper immediately prepared the wine and meat according to his request, and the monk ate it all. The Vinaya Master (lawyer) of Jing'ai Temple angrily rebuked him, saying, 'You are wearing the Dharma robes, yet you indulge in eating and drinking in front of laypeople, without any shame.' The monk remained silent and did not answer. When it came to the first watch of the night, he asked for water to rinse his mouth, sat upright in the lotus position, and began to recite the Mahavaipulya Buddhavatamsaka Sutra (Great Expansive Buddha Flower Garland Sutra) in Sanskrit. First, he announced the titles of the chapters, and then recited 'Thus have I heard, at one time the Buddha was in the state of Magadha, in the Bodhimanda of Enlightenment.' Light emanated from both corners of the monk's mouth, resembling gold. Those who heard it shed tears, and those who saw it aroused the Bodhi mind. The Vinaya Master also felt envious, and thought to himself, 'That monk who eats and drinks wine and meat is actually able to recite such a great Sutra.' By the third watch of the night, the sound of reciting the Sutra could still be heard continuously. When he was about to finish reciting the fourth fascicle (帙, a unit for counting ancient books), the light from his mouth became even more intense, illuminating the entire house, penetrating the gaps, and lighting up both rooms. The Vinaya Master initially did not know it was light, and said, 'Why doesn't that guest turn off the lamp, wasting the innkeeper's oil?' The Vinaya Master, because he needed to go to the toilet, peeked and saw golden light emanating from both corners of the monk's mouth. When he recited past the fifth fascicle, the light gradually receded and returned to the monk's mouth. At the fifth watch of the night, he finished reciting the sixth fascicle, and the monk lay down to sleep. Soon it was dawn, and the Vinaya Master wept, prostrated himself on the ground, and begged the monk for forgiveness, repenting for his disrespect and slander of the virtuous and holy, hoping that his sins could be eradicated. --------------------------------------------------------------------------------
Chinese
仪凤年中。西域有二梵僧。至五台山。赍莲花执香炉。肘膝行步。向山顶礼文殊大圣。遇一尼师在岩石间松树下绳床上。端然独坐口诵华严。时景方暮。尼谓梵僧曰。尼不合与大僧同宿。大德且去。明日更来。僧曰。深山路遥。无所投寄。愿不见遣。尼曰。君不去某不可住。当入深山。僧徘徊惭惧。莫知所之。尼曰。但下前谷。彼有禅窟。僧依而住。往寻果见禅窟。相去可五里余。二僧一心合掌。手捧香炉。面北遥礼。倾心听经。聆聆于耳。初启经题。称如是我闻。乃遥见其尼。身处绳床。面南而坐。口中放光。赫如金色。皎在前峰。诵经两帙已上。其光盛于谷南可方圆十里。与昼无异。经至四帙。其光稍稍却收。至六帙都毕。其光并入尼口。华严经菩萨住处品云。震旦国东北方有菩萨住处。名清凉山。过去诸菩萨。恒于中住。今有菩萨。名文殊师利。与万菩萨俱。其山在岱洲南折洲东北。名五台山。首楞严三昧经云。文殊是过去平等世界龙种上尊王佛。又央崛摩罗经云。文殊是东方欢喜世界摩尼宝积佛。彼神尼之境界。必文殊之分化。以示梵僧也。 垂拱初年。有中天竺三藏法师日照。远将梵典来此传译。高宗诏太原寺安置。召集京城大德僧。共译大华严密严等十余部经。僧道成薄尘圆测意应等证义 现代汉语译本： 仪凤年间，西域来了两位梵僧（来自西域的僧侣），到达五台山。他们带着莲花，拿着香炉，用肘和膝盖行走，向山顶礼拜文殊大圣（文殊菩萨）。遇到一位尼师（比丘尼）在岩石间的松树下绳床上，端正地独自坐着，口中诵读《华严经》。当时天色将晚，尼师对梵僧说：‘尼师不应该和大僧（比丘）同住。大德（对僧侣的尊称）请离开吧，明天再来。’僧人说：‘深山路途遥远，没有地方可以投宿，希望不要被赶走。’尼师说：‘您不离开，我就不能住在这里，我将进入深山。’僧人徘徊，感到惭愧和害怕，不知道该怎么办。尼师说：‘只要下到前面的山谷，那里有禅窟（禅修的洞穴）。’僧人按照她说的去做了，找到了禅窟，相距大约五里多。两位僧人一心合掌，手捧香炉，面向北方遥拜，倾心听经。清晰地听到，开始念诵经题，称‘如是我闻’。于是遥遥地看见那位尼师，身处绳床，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。诵经两帙（古代书籍的计量单位）以上，那光芒照亮山谷南方，可达方圆十里，与白天没有区别。经诵到四帙，那光芒渐渐收回，到六帙全部结束，那光芒全部进入尼师口中。《华严经·菩萨住处品》说，震旦国（中国的古称）东北方有菩萨居住的地方，名叫清凉山。过去诸位菩萨，经常在那里居住。现在有菩萨，名叫文殊师利（文殊菩萨），与万菩萨在一起。那座山在岱洲（指五台山）南面的折洲东北方，名叫五台山。《首楞严三昧经》说，文殊是过去平等世界龙种上尊王佛。《央崛摩罗经》又说，文殊是东方欢喜世界摩尼宝积佛。那位神尼的境界，一定是文殊菩萨的分身显化，用来向梵僧示现的。 垂拱初年，有中天竺（印度的古称）三藏法师（精通佛经的僧侣）日照，远道带来梵文经典来此翻译。高宗皇帝下诏在太原寺安置，召集京城的大德僧侣，共同翻译《大华严经》、《密严经》等十余部经典。僧人道成、薄尘、圆测、意应等参与了证义（考证义理）。
English
English version: In the Yifeng era, two Brahman monks (monks from the Western Regions) arrived at Mount Wutai. They carried lotus flowers and incense burners, walking on their elbows and knees, to pay homage to the great sage Manjushri (Manjushri Bodhisattva) at the summit. They encountered a Bhikkhuni (nun) sitting upright and alone on a rope bed under a pine tree among the rocks, reciting the Avatamsaka Sutra. As evening approached, the nun said to the Brahman monks, 'It is not proper for a Bhikkhuni to stay with Bhikkhus (monks). Virtuous ones (a respectful term for monks), please leave and come again tomorrow.' The monks said, 'The mountain path is long and remote, and there is nowhere to stay. We hope not to be turned away.' The nun said, 'If you do not leave, I cannot stay here; I will enter the deep mountains.' The monks 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 (a cave for meditation).' The monks followed her instructions and found the meditation cave, about five li (a Chinese unit of distance) or so away. The two monks single-mindedly joined their palms, holding the incense burner, and bowed respectfully towards the north, listening intently to the sutra. They clearly heard the beginning of the sutra, reciting 'Thus have I heard.' Then they saw the nun from afar, sitting on the rope bed, facing south, with light emanating from her mouth, bright as gold, shining on the peaks in front. After reciting more than two juan (ancient book measurement unit) of the sutra, the light illuminated the south of the valley, reaching about ten li in circumference, no different from daytime. When the sutra reached four juan, the light gradually receded, and when all six juan were finished, the light completely entered the nun's mouth. The 'Dwelling Places of Bodhisattvas' chapter of the Avatamsaka Sutra says that in the northeast of Zhen Dan (ancient name for China) is a place where Bodhisattvas dwell, called Qingliang Mountain. Past Bodhisattvas constantly resided there. Now there is a Bodhisattva named Manjushri (Manjushri Bodhisattva), together with ten thousand Bodhisattvas. That mountain is located in the northeast of Zhe Zhou (referring to Mount Wutai) south of Daizhou (referring to Mount Wutai), called Mount Wutai. The Shurangama Samadhi Sutra says that Manjushri is the Dragon Seed Supreme King Buddha of the past Equal World. The Angulimaliya Sutra also says that Manjushri is the Mani Jewel Accumulation Buddha of the Eastern Joyful World. The state of that divine nun must be a manifestation of Manjushri Bodhisattva, to reveal herself to the Brahman monks. In the early years of the Chuigong era, the Tripitaka Master (a monk proficient in Buddhist scriptures) Rizhao from Central India (ancient name for India) brought Sanskrit scriptures from afar to translate them here. Emperor Gaozong ordered him to be settled in Taiyuan Temple and summoned virtuous monks from the capital to jointly translate more than ten scriptures, including the Great Avatamsaka Sutra and the Ghansavyuha Sutra. Monks Daocheng, Bochen, Yuance, and Yiying participated in the verification of the meaning. --------------------------------------------------------------------------------
Chinese
。复礼思玄等执笔。惠智等译语。时华严藏公在寺。因翻译次问三藏曰。西域颇有受持一乘获感应否。三藏曰。贫道比寻师。至于南天夜。宿一寺有大德六十余僧。皆诵华严为业。以文殊为上座。寺僧有已者。以诵得华严经者。次补其处。每以日暮来集。焚香礼忏。各诵一卷华严。以为恒准。此寺本轮伽鸟舍宝造之。缘众僧诵华严经。其鸟遂感生天。其余感应其多。不可备述。垂拱三年四月中。华严藏公。于大慈恩寺。讲华严经。寺僧昙衍为讲主散讲。设无遮会。后藏公往崇福寺。巡谒大德成荐。二律师。时尘律师报藏公曰。今夏贤安坊中郭神亮檀越。身死经七日。却苏入寺礼拜。见薄尘自云。倾忽暴已。近蒙更生。当时有使者三人。来追至平等王所。问罪福已。当合受罪。令付使者引送地狱。垂将欲入。忽见一僧云。我欲救汝地狱之苦。教汝诵一行偈。神亮惊惧。请僧救护。卑赐偈文。僧诵偈曰。若人欲了知三世一切佛应当如是观心造诸如来。神亮乃志心诵此偈数遍。神亮及合同受罪者数千万人。因此皆得离苦。不入地狱。斯皆檀越所说。当知此偈能破地狱。诚叵思议。藏答尘曰。此偈乃华严第四会中偈文。尘初不记是华严。犹未全信藏公。乃索十行品捡看。果是十行偈中最后偈也。尘公叹曰。才闻一偈。千万人一 现代汉语译本：复礼思玄等人执笔，惠智等人翻译。当时华严藏公在寺庙里，因为翻译的缘故，问三藏法师说：‘西域是否有受持《华严经》而获得感应的事例？’三藏法师说：‘贫僧我以前寻访老师，到达南天竺，晚上住在一个寺庙里，那里有六十多位高僧，都以诵持《华严经》为事业，以文殊菩萨（Manjusri, 智慧的象征）为上座。寺里的僧人，有因为诵持《华严经》而圆寂的，就由下一个诵经的人来补上他的位置。他们每天傍晚聚集在一起，焚香礼拜，各自诵读一卷《华严经》，作为固定的规矩。这座寺庙本来是轮伽鸟用宝物建造的。因为众僧诵持《华严经》，那只鸟也因此感应而生天。其他的感应事迹很多，无法一一详述。’ 垂拱三年四月中（公元687年），华严藏公在大慈恩寺讲解《华严经》。寺里的僧人昙衍作为讲主，分散讲解。设立了无遮大会（an un遮大会，一种不设限制的布施大会）。后来华严藏公前往崇福寺，巡访大德成荐、二律师。当时尘律师告诉华严藏公说：‘今年夏天，贤安坊的郭神亮施主，身死七日后，又苏醒过来，到寺里礼拜。他自己说，忽然暴死，最近又蒙受重生。当时有三个使者，来追他到平等王（Yama, 阎罗王）那里。问过他的罪福之后，应当受罪，就命令使者引他去地狱。快要进入地狱的时候，忽然看见一个僧人说：‘我想要救你脱离地狱的苦难，教你诵读一行偈语。’郭神亮惊恐害怕，请求僧人救护，僧人就赐给他偈文。僧人诵读偈语说：‘若人欲了知三世一切佛，应当如是观，心造诸如来。’郭神亮于是专心诵读这句偈语数遍。郭神亮以及一同受罪的数千万人，因此都得以脱离苦难，不入地狱。’这些都是郭神亮施主所说的。应当知道这句偈语能够破除地狱，真是不可思议。’ 华严藏公回答尘律师说：‘这句偈语是《华严经》第四会中的偈文。’尘律师起初不记得是《华严经》中的偈语，还不太相信华严藏公，于是就找来《十行品》查看，果然是《十行品》中最后的偈语。尘律师感叹道：‘才听到一句偈语，千万人一起……’