Chinese
卍新续藏第 77 册 No. 1533 华严感应缘起传 No. 1533 华严感应缘起传 吴郡邓山圣恩禅寺沙门 弘璧 辑 夫华严感应。详略不同。传记纂灵。散遗难考。今于华严疏演义钞内。节出教起因缘。部类传译。及付法藏经。会玄记等。总立十门。详分次第。先明说经结集等事。次明翻译感应因缘。使探玄之士。不阅疏而了然。持诵高贤。才展卷而在目。如海一滴。味具百川焉。初明九会说经二明围山结集三明天龙护藏四明龙树诵出五明流传西域六明法领请归七明觉贤初译八明喜学重翻九明正彰感应十明续集感通 初明九会说经 尔时世尊。成正觉已。与诸菩萨七处九会。演说华严圆顿经典。九会说经者。初会菩提场。毗卢遮那如来。放齿光。眉间光。普贤菩萨为会主。入毗卢遮那如来藏身三昧。说如来依正法。第二会。普光明殿。如来放两足轮光。文殊为会主。说十信法。此会文殊不入三味。谓信未入位故。第三会。忉利天宫。如来放两足指光。法慧菩萨为会主。入菩萨无量方便三昧。说十住法。第四会。夜摩天宫。如来放两足趺光。功德林菩萨为会主。入菩萨善思惟三昧。说十行法。第五会。兜率陀天宫。如来放两膝轮光。金刚幢菩萨为会主。 现代汉语译本 卍新续藏第 77 册 No. 1533 华严感应缘起传 No. 1533 华严感应缘起传 吴郡邓山圣恩禅寺沙门 弘璧 辑 大凡华严的感应事迹，详细与简略各有不同。各种传记汇集灵异故事，散落遗失难以考证。现在我从《华严疏演义钞》中，摘录出教法兴起的因缘、部类传译，以及《付法藏经》、《会玄记》等文献，总共设立十个门类，详细划分次序。首先阐明说经、结集等事，其次阐明翻译感应的因缘，使探究玄奥之士，不必阅读疏文也能明白；使持诵经典的高贤，一展开书卷就能看到。如同大海中的一滴水，具备百川的味道。首先阐明九会说经，第二阐明围山结集，第三阐明天龙护藏，第四阐明龙树诵出，第五阐明流传西域，第六阐明法领请归，第七阐明觉贤初译，第八阐明喜学重翻，第九阐明正彰感应，第十阐明续集感通。 初明九会说经 当时世尊，成就正觉之后，与诸位菩萨在七个地方举行了九次法会，演说《华严》圆顿经典。九会说经是：第一次在菩提场，毗卢遮那如来（Vairocana Buddha，意为光明遍照如来）放出齿光、眉间光，普贤菩萨（Samantabhadra，象征菩萨的行愿）为法会的主持者，入毗卢遮那如来藏身三昧（Samadhi，指禅定），宣说如来的依报和正报法。第二次在普光明殿，如来放出两足轮光，文殊菩萨（Manjusri，象征菩萨的智慧）为法会的主持者，宣说十信法。这次法会文殊菩萨没有入三昧，因为信位尚未入门。第三次在忉利天宫（Trayastrimsa Heaven，佛教宇宙观中位于须弥山顶的天界），如来放出两足指光，法慧菩萨为法会的主持者，入菩萨无量方便三昧，宣说十住法。第四次在夜摩天宫（Yama Heaven，佛教宇宙观中的天界），如来放出两足趺光，功德林菩萨为法会的主持者，入菩萨善思惟三昧，宣说十行法。第五次在兜率陀天宫（Tushita Heaven，佛教宇宙观中的天界），如来放出两膝轮光，金刚幢菩萨为法会的主持者。
English
English version 卍 Continued Collection, Volume 77, No. 1533, Records of the Origin of the Avatamsaka Sutra through Spiritual Response No. 1533 Records of the Origin of the Avatamsaka Sutra through Spiritual Response Compiled by Shramana Hongbi of Shengen Chan Monastery, Dengshan, Wujun Concerning the spiritual responses to the Avatamsaka Sutra, details vary. Accounts in biographies collect tales of the miraculous, but scattered remnants are difficult to verify. Now, from within the 'Commentary Elucidation on the Avatamsaka Sutra,' I extract the causes and conditions for the arising of the teachings, categorize and translate them, and include the 'Transmission of the Dharma Treasury Sutra,' 'Records of the Assembly of Mysteries,' and other texts, establishing a total of ten sections, carefully dividing the order. First, I clarify the matters of the sutra's exposition and compilation; second, I clarify the causes and conditions of the spiritual responses to its translation, so that those who explore the profound may understand without reading the commentaries, and that virtuous individuals who uphold and recite the sutra may see it at a glance when they unfold the scroll. Like a drop of the ocean, it contains the flavors of a hundred rivers. First, clarifying the nine assemblies of sutra exposition; second, clarifying the compilation at Mount Vinataka; third, clarifying the protection of the treasury by dragons and celestial beings; fourth, clarifying Nagarjuna's (Nāgārjuna) recitation and extraction; fifth, clarifying its transmission to the Western Regions; sixth, clarifying Dharma Master's request for its return; seventh, clarifying Jnanayasas' (Jñānayaśas) initial translation; eighth, clarifying Xixue's (Xixue) repeated translation; ninth, clarifying the clear manifestation of spiritual responses; tenth, clarifying the continued collection of spiritual connections. First, Clarifying the Nine Assemblies of Sutra Exposition At that time, the World Honored One, having attained perfect enlightenment, together with the Bodhisattvas, expounded the complete and sudden teachings of the Avatamsaka Sutra in seven locations and nine assemblies. The nine assemblies of sutra exposition are: first, at the Bodhi field, Vairocana Buddha (毗卢遮那如来, meaning 'the Buddha who illuminates everywhere') emitted light from his teeth and between his eyebrows, and Samantabhadra Bodhisattva (普贤菩萨, symbolizing the vows and practices of a Bodhisattva) was the host of the assembly, entering the Samadhi (三昧, meditative state) of the Treasury Body of Vairocana Buddha, and expounded the dependent and direct rewards of the Tathagata. Second, at the Universal Light Hall, the Tathagata emitted light from the wheels of both feet, and Manjusri Bodhisattva (文殊菩萨, symbolizing wisdom) was the host of the assembly, expounding the ten faiths. In this assembly, Manjusri Bodhisattva did not enter Samadhi, because the stage of faith had not yet been entered. Third, in the Trayastrimsa Heaven (忉利天宫, the Heaven of Thirty-three, a celestial realm on the summit of Mount Sumeru in Buddhist cosmology), the Tathagata emitted light from the toes of both feet, and Dharma Wisdom Bodhisattva was the host of the assembly, entering the Samadhi of the Bodhisattva's Immeasurable Expedient Means, and expounded the ten abodes. Fourth, in the Yama Heaven (夜摩天宫, a celestial realm in Buddhist cosmology), the Tathagata emitted light from the insteps of both feet, and Merit Forest Bodhisattva was the host of the assembly, entering the Samadhi of the Bodhisattva's Good Contemplation, and expounded the ten practices. Fifth, in the Tushita Heaven (兜率陀天宫, a celestial realm in Buddhist cosmology), the Tathagata emitted light from the wheels of both knees, and Vajra Banner Bodhisattva was the host of the assembly. --------------------------------------------------------------------------------
Chinese
入菩萨智光三昧。说十回向法。第六会。他化自在天宫。如来放眉间光。金刚藏菩萨为会主。入菩萨大智慧光明三昧。说十地法。第七会。重会普光明殿。如来为会主。放眉间光。口光。自住刹那际三昧。说等妙觉法。第八会。三会普光明殿。普贤菩萨为会主。入佛华严三昧。说二千行门。此会佛不放光。表行依解发。依解光故。第九会。逝多林。如来善友为会主。放眉间白毫光。自入师子频申三昧。说果法界。 二明围山结集 既说经已。必须结集。文殊师利。与阿难等。赴铁围山。结集法藏。部类品会中。有十类经。 一略本经。二下本经。三中本经。四上本经。五普眼经。六同说经。七异说经。八主伴经。九眷属经。十圆满经。略本经。即今所传八十卷本。及旧译六十卷。皆是十万偈中之略。译未尽故。下本经。谓摩诃衍藏。是文殊师利与阿难海。于铁围山结集。此经收入龙宫。龙树菩萨往龙宫。见此大不思议经。有其三本。下本有十万偈。四十八品。龙树诵得。流传于世。故智度论。名此为不思议经。有十万偈。梁摄论中。名百千经。西域记说遮拘盘国。有此具本。 三明天龙护藏 既结集已。如护眼目。龙宫忉利。守护秘藏。付法藏因缘经云。龙树托生。初在南天竺国。出 现代汉语译本 入菩萨智光三昧（菩萨的智慧之光禅定）。说十回向法（菩萨修行过程中的十种回向）。第六会。他化自在天宫（欲界第六天）。如来放眉间光。金刚藏菩萨（象征坚固智慧的菩萨）为会主。入菩萨大智慧光明三昧（菩萨的大智慧光明禅定）。说十地法（菩萨修行过程中的十个阶段）。第七会。重会普光明殿。如来为会主。放眉间光。口光。自住刹那际三昧（安住于永恒的禅定）。说等妙觉法（佛果的境界）。第八会。三会普光明殿。普贤菩萨（象征菩萨的行愿）为会主。入佛华严三昧（佛的华严禅定）。说二千行门（菩萨修行的各种法门）。此会佛不放光。表行依解发。依解光故（表示修行是基于理解而产生的，而理解又源于智慧之光）。第九会。逝多林（祇树给孤独园）。如来善友为会主。放眉间白毫光。自入师子频申三昧（如狮子般威猛的禅定）。说果法界（佛果的境界）。 二明围山结集 既说经已。必须结集。文殊师利（象征智慧的菩萨）。与阿难（佛陀的侍者）等。赴铁围山（环绕世界的山脉）。结集法藏（汇集佛法经典）。部类品会中。有十类经。 一略本经。二下本经。三中本经。四上本经。五普眼经。六同说经。七异说经。八主伴经。九眷属经。十圆满经。略本经。即今所传八十卷本。及旧译六十卷。皆是十万偈中之略。译未尽故。下本经。谓摩诃衍藏（大乘经典）。是文殊师利与阿难海。于铁围山结集。此经收入龙宫（龙王居住的宫殿）。龙树菩萨（大乘佛教的重要论师）往龙宫。见此大不思议经（不可思议的经典）。有其三本。下本有十万偈。四十八品。龙树诵得。流传于世。故智度论（解释般若经的论著）。名此为不思议经。有十万偈。梁摄论中。名百千经。西域记说遮拘盘国。有此具本。 三明天龙护藏 既结集已。如护眼目。龙宫（龙王居住的宫殿）。忉利（忉利天，欲界第二天）。守护秘藏。付法藏因缘经云。龙树托生。初在南天竺国。
English
English version Entering the Samadhi of the Wisdom Light of the Bodhisattva. Expounding the Ten Dedications. Sixth Assembly. In the Paranirmitavasavarti Heaven (the sixth heaven of the desire realm). The Tathagata emits light from between his eyebrows. Vajragarbha Bodhisattva (Bodhisattva symbolizing indestructible wisdom) presides over the assembly. Entering the Samadhi of the Great Wisdom Light of the Bodhisattva. Expounding the Ten Bhumis (the ten stages of a Bodhisattva's path). Seventh Assembly. Reassembling in the Universal Light Palace. The Tathagata presides over the assembly. Emitting light from between his eyebrows and from his mouth. Abiding in the Samadhi of the Momentary Realm. Expounding the Dharma of Equal and Wonderful Enlightenment (the state of Buddhahood). Eighth Assembly. Third Assembly in the Universal Light Palace. Samantabhadra Bodhisattva (Bodhisattva symbolizing the vows and practices of a Bodhisattva) presides over the assembly. Entering the Buddha's Avatamsaka Samadhi (the Buddha's Avatamsaka meditation). Expounding the Two Thousand Practices. In this assembly, the Buddha does not emit light, signifying that practice arises from understanding, and light arises from understanding. 2. Explaining the Compilation at Mount Iron Ring Having expounded the Sutra, it must be compiled. Manjushri (Bodhisattva symbolizing wisdom), along with Ananda (Buddha's attendant), and others, go to Mount Iron Ring (mountains encircling the world) to compile the Dharma treasury (collection of Buddhist scriptures). In the sections on categories, types, and assemblies, there are ten types of Sutras: 1. Abridged Sutra. 2. Lower Sutra. 3. Middle Sutra. 4. Upper Sutra. 5. Universal Eye Sutra. 6. Sutra of Similar Teachings. 7. Sutra of Different Teachings. 8. Sutra of Principal and Accompanying Teachings. 9. Sutra of Related Teachings. 10. Complete Sutra. The Abridged Sutra refers to the eighty-fascicle version currently transmitted, as well as the old sixty-fascicle translation, both of which are abridgments of the hundred thousand verses. The translation is not yet complete. The Lower Sutra refers to the Mahayana Pitaka (Great Vehicle scriptures), which Manjushri and Ananda compiled at Mount Iron Ring. This Sutra was stored in the Dragon Palace (palace where the Dragon Kings reside). Nagarjuna Bodhisattva (important philosopher of Mahayana Buddhism) went to the Dragon Palace and saw this Great Inconceivable Sutra. There were three versions of it. The Lower Sutra has one hundred thousand verses and forty-eight chapters. Nagarjuna recited it and spread it to the world. Therefore, the Mahaprajnaparamita-sastra (treatise explaining the Prajnaparamita Sutra) calls this the 'Inconceivable Sutra' with one hundred thousand verses. The Liang She Lun calls it the 'Hundred Thousand Sutra'. The Records of the Western Regions say that the complete version exists in the country of Chakukupan. 3. Explaining the Devas and Dragons Protecting the Treasury Having been compiled, it is protected like one's own eyes. The Dragon Palace (palace where the Dragon Kings reside) and Trayastrimsa Heaven (second heaven of the desire realm) guard the secret treasury. The Sutra on the Causes and Conditions of the Transmission of the Dharma Treasury says that Nagarjuna was born in South India. --------------------------------------------------------------------------------
Chinese
梵志种。大豪贵家。始生之时。在于树下。繇龙成道。因号龙树。少小聪哲。才学超世。本童子时。在于襁褓。闻诸梵志。诵四韦陀。其典渊博。有四万偈。偈各满足三十二字。皆即照了。达其句味。弱冠驰名。擅步诸国。天文地理。星纬图谶。及余道术。无不综练。结友三人。学术知非。即入山至一佛塔。舍离欲爱。出家为道。于九十日。诵阎浮提所有经论。皆悉通达。更求异典。都无得处。遂向雪山。见一比丘。以摩诃衍而授与之。读诵爱乐。恭敬供养。虽达实义。未获道证。辩才无尽。善能言论。外道异学。沙门义士。咸皆摧伏。请为师范。即便自谓一切智人。心生憍慢。甚大贡高。便欲往从瞿昙门入。尔时门神告龙树曰。今汝智慧。犹如蚊虻。比于如来。非言能辩。无异萤火。齐辉日月。以须弥山。等葶苈子。我观仁者。非一切智。云何欲从此门而入。闻是语已。𧹞然有愧。时有弟子。白龙树言。师恒自谓一切智人。今来屈辱。为佛弟子。弟子之法。咨承于师。咨承不足。非一切智。于时龙树。辞穷情屈。心自念言。世界法中。津途无量。佛经虽妙。句义未尽。我今宜可更敷演之。开悟后学。饶益众生。作是念已。便欲为之立师教诫。更造衣服。令附佛法。而少不同。欲除众情。示不受学。选择良日。便欲成 现代汉语译本 梵志种（婆罗门种姓）出身于一个非常富有和尊贵的家庭。他出生的时候，在一棵树下，因为龙的缘故而悟道，因此被称为龙树（Nāgārjuna）。他从小就非常聪明，才华学识超越世人。当他还是个婴儿的时候，还在襁褓之中，就听婆罗门诵读四部《吠陀》，那些经典非常深奥广博，有四万颂，每颂都包含三十二个字，他都能立刻理解，明白其中的含义。成年后，他的名声传遍各国。无论是天文地理、星象占卜，还是其他的道术，他都精通掌握。他与三个朋友结交，一起研究学问，辨别是非。他们一起进入山中，来到一座佛塔，舍弃欲望和爱恋，出家修行。在九十天内，他诵读了阎浮提（Jambudvipa，我们所居住的世界）所有的经论，全部通达。之后，他想要寻找其他的经典，但没有地方可以找到。于是他前往雪山，遇到一位比丘，这位比丘将摩诃衍（Mahāyāna，大乘佛教）传授给他。他喜爱读诵，恭敬供养，虽然通达了真实的义理，但还没有获得道的证悟。他辩才无碍，善于言辞，外道和其他学派的修行者、沙门义士，都被他折服。人们请他作为师范，于是他自认为是一切智人。心中生起骄慢，非常傲慢自大，想要从瞿昙（Gautama，释迦牟尼佛）的门下进入。这时，门神告诉龙树说：‘你现在的智慧，就像蚊子和虻虫一样渺小，与如来相比，根本无法用言语来形容，就像萤火虫的光芒，想要与太阳和月亮争辉一样。用须弥山（Sumeru，佛教宇宙观中的圣山）来比作葶苈子一样。我看你，并不是一切智人，怎么能从这个门进入呢？’听到这些话后，龙树感到非常惭愧。当时，有一位弟子对龙树说：‘老师您一直自认为是一切智人，现在却受到屈辱，成为佛陀的弟子。作为弟子，应该向老师请教，如果请教不足，就不是一切智人。’这时，龙树无话可说，感到非常沮丧。他心里想：‘世界上的法门，道路无数，佛经虽然精妙，但句义还没有完全阐述。我现在应该更加详细地阐述它，开悟后来的学习者，饶益众生。’有了这个想法后，他就想要创立自己的师教诫，重新制作衣服，使其与佛法相似，但又略有不同，想要消除众人的疑惑，表示自己不受佛法的约束。他选择了一个吉日，就要开始行动