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English version: Fu Li Sixuan and others wrote it down, and Hui Zhi and others translated it. At that time, Master Hua Yan Zang was in the temple. Due to the translation work, he asked the Tripitaka Master: 'Are there any examples in the Western Regions of people who uphold the *Avatamsaka Sutra* (Hua Yan Jing, 华严经) and receive responses?' The Tripitaka Master said, 'I, a poor monk, once sought out teachers and arrived in South India. I stayed overnight in a temple where there were more than sixty virtuous monks, all of whom made reciting the *Avatamsaka Sutra* their practice, with Manjusri (文殊菩萨, wisdom personified) as their leader. Among the monks in the temple, those who passed away due to reciting the *Avatamsaka Sutra* were replaced by the next person who recited the sutra. They gathered together every evening, burned incense, and performed prostrations, each reciting one chapter of the *Avatamsaka Sutra* as a fixed rule. This temple was originally built with treasures by the Kalavinka bird (轮伽鸟). Because the monks recited the *Avatamsaka Sutra*, the bird was also inspired to be reborn in the heavens. There are many other responsive events, which cannot be described in detail.' In the fourth month of the third year of the Chuigong era (687 AD), Master Hua Yan Zang lectured on the *Avatamsaka Sutra* at the Great Ci'en Temple. The monk Tan Yan of the temple, as the lecturer, gave scattered explanations. An Unrestricted Assembly (无遮大会, a type of unrestricted almsgiving assembly) was established. Later, Master Hua Yan Zang went to Chongfu Temple to visit the virtuous monks Cheng Jian and the two Vinaya Masters. At that time, Vinaya Master Chen told Master Hua Yan Zang: 'This summer, the benefactor Guo Shenliang of Xian'an Ward died for seven days and then woke up and came to the temple to worship. He himself said that he had suddenly died and recently been reborn. At that time, three messengers came to pursue him to the place of King Yama (平等王, the king of hell). After questioning his sins and merits, he was supposed to be punished, so he ordered the messengers to lead him to hell. Just as he was about to enter hell, he suddenly saw a monk who said, 'I want to save you from the suffering of hell and teach you to recite a line of verse.' Guo Shenliang was frightened and asked the monk for help, and the monk gave him the verse. The monk recited the verse, saying: 'If a person wants to understand all the Buddhas of the three worlds, he should contemplate in this way, that the mind creates all the Tathagatas.' Guo Shenliang then recited this verse wholeheartedly several times. Guo Shenliang and tens of millions of others who were suffering together were thus able to escape suffering and not enter hell.' These are all the words of the benefactor Guo Shenliang. It should be known that this verse can destroy hell and is truly inconceivable.' Master Hua Yan Zang replied to Vinaya Master Chen: 'This verse is from the fourth assembly of the *Avatamsaka Sutra*.' Vinaya Master Chen initially did not remember that it was a verse from the *Avatamsaka Sutra* and did not fully believe Master Hua Yan Zang, so he searched for the *Ten Conducts Chapter* (*十行品*) to check, and indeed it was the last verse in the *Ten Conducts Chapter*. Vinaya Master Chen exclaimed, 'Just hearing one verse, tens of millions of people together...' -------------------------------------------------------------------------------- 时脱苦。况受持全部。讲通深义耶。
Chinese
垂拱三年。惠英比丘。从藏公于慈恩寺座下。听讲华严已。巡院经行。至翻译院时。与慈恩弘志法师楚国寺光法师偕行。藏公谓诸德曰。西域有勒那三藏法师。唐云宝意。讲华严。听众数千。忽有二人。形貌端严。身光赫奕。于大众前礼三藏曰。弟子从忉利天帝释使来。请法师天上。讲华严经。愿垂即行。三藏曰。贫道讲犹未毕。未可相随。毕即依请。使者曰。几时当毕。三藏曰。犹有两帙。使者又云。愿毕在毕。当更亲迎。三藏许已。忽即不见。及讲欲终才收经了。使者又来。当时都讲梵音维那等。法师于高座上。一时迁化。随使赴于释宫。讲赞大乘深旨。当知华严秘藏。天上人间无不宗重。 天授元年。华严藏公。归觐祖母到曾洲。牧宰香花郊迎至二年。请讲华严。说法之次议及邪正。时有少道士。在侧归报弘道观王。北寺讲师。诽谤道尊。观主闻之其怒。明晨领诸道士三十余人。来至讲所。面兴愠色。口发粗言。谓藏公曰。但自讲经。何故论道门事。藏公曰。贫道自讲华严。无他论毁。观主问曰。一切诸法。悉皆平等耶。藏公对曰。诸法亦平等亦不平等。观主又问。何法平等。何法不平等。答曰。一切法不出二种。一者真谛二者俗谛。若约真谛。无此无彼。无 现代汉语译本 暂时摆脱痛苦，更何况是受持全部经文，通晓其中深刻的含义呢？ 垂拱三年（公元687年），惠英比丘在慈恩寺藏公座下听讲《华严经》后，在寺院中巡视行走。走到翻译院时，与慈恩寺的弘志法师、楚国寺的光法师一同行走。藏公对各位法师说：‘西域有位勒那三藏法师（梵文：Ratna，意为宝意），讲《华严经》，听众数千人。忽然有两个人，形貌端正庄严，身上光芒闪耀，在大众面前礼拜三藏法师说：‘弟子是奉忉利天（Trayastrimsa，佛教宇宙观中的欲界第二天）帝释（Indra，忉利天之主）的命令而来，请法师到天上讲《华严经》，希望您能立即前往。’三藏法师说：‘贫僧的讲解还没有结束，不能和你们一起去。讲完之后，就依从你们的请求。’使者问：‘什么时候才能讲完？’三藏法师说：‘还有两帙（zhì，量词，指卷轴）没有讲完。’使者又说：‘希望讲完的时候，能够亲自来迎接。’三藏法师答应了。使者忽然就不见了。等到讲解快要结束，刚刚收起经书的时候，使者又来了。当时都讲（寺院中负责讲经的僧人）、梵音维那（寺院中负责唱诵的僧人）等法师都在高座上，一时之间迁化（佛教用语，指去世），跟随使者前往帝释宫，讲赞大乘（Mahāyāna，佛教宗派之一）的深刻旨意。应当知道《华严经》的秘密宝藏，天上人间没有不尊崇重视的。’ 天授元年（公元690年），华严藏公回乡探望祖母，到达曾洲。当地官员用香花在郊外迎接。到第二年，请藏公讲解《华严经》。说法的时候，谈论到邪正的问题。当时有个年轻的道士在旁边，回去禀告弘道观的王北寺讲师，说藏公诽谤道教。观主听了非常愤怒。第二天早上，带领三十多个道士来到讲经的地方，脸上带着怒色，口里说着粗鲁的话，对藏公说：‘你只管讲你的经，为什么议论道门的事情？’藏公说：‘贫僧只是讲解《华严经》，没有其他议论和毁谤。’观主问：‘一切诸法，都平等吗？’藏公回答说：‘诸法既平等，又不平等。’观主又问：‘什么法是平等的？什么法是不平等的？’藏公回答说：‘一切法不出两种，一是真谛（Paramārtha-satya，佛教用语，指最高的真理），二是俗谛（Saṃvṛti-satya，佛教用语，指世俗的真理）。如果从真谛来说，没有这个没有那个，没有……’
English
English version How much more so to be free from suffering, let alone to uphold the entire scripture and understand its profound meaning? In the third year of the Chuigong era (687 AD), Bhiksu Huiying, after listening to the lectures on the *Avatamsaka Sutra* (Flower Garland Sutra) under the seat of Master Zang at Ci'en Temple, was walking around the temple. When he arrived at the translation院 (translation courtyard), he was walking with Dharma Master Hongzhi of Ci'en Temple and Dharma Master Guang of Chuguo Temple. Master Zang said to the virtuous ones: 'In the Western Regions, there is a *Tripiṭaka* (Buddhist canon) Master named Ratna, which in Tang (dynasty) means Bao Yi (宝意, Precious Intention). He lectured on the *Avatamsaka Sutra*, and there were thousands of listeners. Suddenly, two people appeared, with dignified appearances and radiant bodies. In front of the crowd, they bowed to the *Tripiṭaka* Master and said: 'Disciples are sent by *Indra* (帝释, the lord of *Trayastrimsa* heaven) from *Trayastrimsa* (忉利天, the second heaven of the desire realm) to invite the Dharma Master to heaven to lecture on the *Avatamsaka Sutra*. We hope you will come immediately.' The *Tripiṭaka* Master said: 'This poor monk's lecture is not yet finished, and I cannot go with you. After it is finished, I will follow your request.' The messengers asked: 'When will it be finished?' The *Tripiṭaka* Master said: 'There are still two *zhì* (帙, scrolls) left.' The messengers then said: 'We hope to personally welcome you when it is finished.' The *Tripiṭaka* Master agreed. Suddenly, they disappeared. When the lecture was about to end, and the scriptures were just put away, the messengers came again. At that time, the *dujiang* (都讲, the monk in charge of lecturing in the temple), the *Fan Yin Weina* (梵音维那, the monk in charge of chanting in the temple), and other Dharma Masters, on the high seat, were transformed at the same time (a Buddhist term for passing away), and followed the messengers to *Indra*'s palace to lecture and praise the profound meaning of the *Mahāyāna* (大乘, the Great Vehicle). It should be known that the secret treasure of the *Avatamsaka Sutra* is revered and valued by both heaven and earth.' In the first year of the Tianshou era (690 AD), Master Zang of the *Avatamsaka Sutra* returned to his hometown to visit his grandmother and arrived in Zengzhou. The local officials welcomed him with incense and flowers in the suburbs. In the second year, they invited Master Zang to lecture on the *Avatamsaka Sutra*. During the Dharma talk, the issue of right and wrong was discussed. At that time, there was a young Taoist priest nearby who returned to report to Wang, the lecturer of the Hongdao Temple in the north, saying that Master Zang was slandering Taoism. The abbot was very angry when he heard this. The next morning, he led more than thirty Taoist priests to the place of the lecture, with anger on their faces and rude words in their mouths, and said to Master Zang: 'You just lecture on your scriptures, why do you discuss matters of the Taoist school?' Master Zang said: 'This poor monk is only lecturing on the *Avatamsaka Sutra*, without other discussions or slanders.' The abbot asked: 'Are all *dharmas* (诸法, phenomena) equal?' Master Zang replied: '*Dharmas* are both equal and unequal.' The abbot asked again: 'Which *dharmas* are equal? Which *dharmas* are unequal?' Master Zang replied: 'All *dharmas* do not go beyond two kinds: one is *Paramārtha-satya* (真谛, the ultimate truth), and the other is *Saṃvṛti-satya* (俗谛, the conventional truth). If we speak from the perspective of *Paramārtha-satya*, there is neither this nor that, there is no...' --------------------------------------------------------------------------------
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自无他。非净非秽。一切皆离。故平等也。若约俗谛。有善有恶。有尊有卑。有邪有正。岂得平等耶。道士词穷无对。犹嗔不解。于如来所。生毒害言。归观经一宿。明朝洗面手。忽眉发一时俱落。通身疮疱方生悔心。归敬三宝。求哀藏公。誓愿受持华严经一百遍。转诵向二年。犹有十遍未毕。忽感眉发重生身疮皆愈。曾洲道俗。无不见闻。 圣历元年。则天太后。诏请于阗三藏实叉难陀。与大德十余人。于东都佛授记寺。翻译华严。僧复礼缀文。藏公笔授。沙门战陀提婆等译语。僧法宝弘置波仑惠俨去尘等审覆证义。太史太子中舍膺福卫事参军于师逸等。同共翻译。则天与三藏大德等。于内遍空寺。亲御法筵。制序刊定。其夜则天。梦见天雨甘露。比至五更。果有微雨。香水之雨。又于内苑𨓍沼中。生一茎百叶莲华。绿枝红葩香艳超伦。莲花有三种。一人间华有十叶。二天上华有百叶。三净土华有千叶。今内苑生百叶者。明是天华也。则天嘉此。翻译瑞应。诏出花椂使中官。送向佛授记寺翻译之所。举寺僧众。及怀洲大云寺什法师。在悉同观睹。敬叹希奇。至圣历二年十月八日。译新经讫。诏请藏公。于佛授记寺。讲此新经。至华藏世界品。讲堂及寺院。地皆震动。举众惊异。都维那惠表僧弘置等。连状闻奏 。敕批云。昨敷演微言。弘扬秘颐。初译之日。梦甘露以呈祥。开讲之晨。感地动而标异。斯乃如来降迹。用符九会之文。岂朕庸虚敢堂六种之震。披览来状。欣畅兼怀。 圣历年中。于阗三藏实叉难陀。于佛授记寺。翻译华严。向藏公曰。本国有沙弥。名弥伽薄。持十戒。虽未受具。身意清净。专诵华严。于一日中。有二使者。至作礼。状貌伟丽。身有光明。弥伽怪异。问所从来。使者对曰。弟子自降忉利。帝释使来。请师诵华严经。愿垂即行。伽曰未审。天帝何缘。见命而诵经耶。使者曰。帝与修罗战时。每被凌迫。帝以天眼。观视阎浮。欲求念诵加护。纵有四汉。未办斯事。唯见法师专精华严。心游佛境。可为人天福田。所以见迎耳。师曰。贫道必能有所饶益。岂敢辞耶。于是受请。闭目俄顷便至天宫。帝喜曰。每被修罗见扰。故屈师来。师受持华严。诸天护持。善神影卫。请为诵经。以禳彼敌。帝即脱天冠。拟于虚空。忽然化出殿堂。七宝所成。四门八牖。摩尼众宝之所庄饰。悬缯幡盖。间列花香。以为供养。请入殿坐莲花座。诵华严经。经声寥高。遍彻天宫。帝释即领三十三天四兵侍卫万众围绕。坐于宝台。乘空而行。向其斗所。修罗军众。睹此威灵。即便退衄。徒侣潜窜于藕孔中。帝释却请师天宫 现代汉语译本：皇帝下旨说：‘昨天阐述精微的佛法，弘扬深奥的教义，初次翻译佛经的那天，梦见甘露降下以示吉祥，开始讲经的早晨，感到大地震动以示奇异。这正是如来佛降临人世，应验了九会说法的经文。难道朕这平庸之人，敢当六种震动的瑞兆？’打开奏章细看，心中欣喜畅快。 圣历年间，于阗（Khotan，古代西域国名）的三藏法师实叉难陀（Śikṣānanda，唐代译经大师）在佛授记寺翻译《华严经》。他对向藏公说：‘我的国家有个沙弥（Śrāmaṇera，佛教出家男子），名叫弥伽薄（Mīgabha），持守十戒，虽然没有受具足戒，但身心清净，专心诵读《华严经》。有一天，有两位使者来到，向他行礼，容貌伟岸美丽，身上有光明。弥伽薄感到奇怪，问他们从哪里来。使者回答说：‘弟子从忉利天（Trāyastriṃśa，佛教欲界六天之一）降临，是帝释天（Indra，佛教护法神）派来，请法师诵读《华严经》，希望您能立即前往。’弥伽薄说：‘不知天帝有什么缘故，要命令我诵经呢？’使者说：‘天帝与修罗（Asura，古印度神话中的恶神）作战时，常常被欺凌压迫。天帝用天眼观察阎浮提（Jambudvīpa，佛教指我们所居住的这个世界），想要寻求念诵佛经的加持护佑。即使有四位汉人，也办不到这件事。唯独见到法师专心致志于《华严经》，心神游历于佛的境界，可以作为人天的福田，所以才来迎接您。’法师说：‘贫道必定能够有所帮助，怎敢推辞呢？’于是接受邀请，闭上眼睛一会儿就到了天宫。帝释天高兴地说：‘我常常被修罗侵扰，所以委屈您前来。法师受持《华严经》，诸天护持，善神暗中保卫，请您为我诵经，以消除敌人的威胁。’帝释天立刻脱下天冠，放在虚空中，忽然化出一个殿堂，用七宝构成，四面有门，八面有窗，用摩尼宝珠等各种珍宝装饰，悬挂着彩带幡幢，摆放着鲜花香料，作为供养。请法师进入殿中，坐在莲花座上，诵读《华严经》。经声高远，响彻天宫。帝释天率领三十三天（Trāyastriṃśa，佛教欲界六天之一）的四兵侍卫，以及无数的随从，环绕着他，坐在宝台上，乘空而行，前往战斗的地方。修罗军众看到这威严神灵，立刻退却溃败，同伴们都藏到藕孔中。帝释天又请法师回到天宫。