English
English version: 'Nature. Everything is created by the mind.' The general meaning is the same. It means that hell is created by the mind. Realizing that the mind can create a Buddha, hell will naturally be empty. Since the merit of just one verse can break through hell, how much more so the profound merit of reciting a scroll, a chapter, or an entire volume of the *Avatamsaka Sutra*? I hope everyone will contemplate these words deeply and strive to recite them together. 'Salvation through Ablution' Sanghamitra (person's name). Was a third-stage Arhat from Simhala (ancient kingdom, now Sri Lanka). During the Lindé era of Emperor Gaozong of the Tang Dynasty, he came to China (Zhendan, ancient name for China). Emperor Gaozong of Tang greatly respected him and housed him in the palace for over a year. Sanghamitra requested to visit sacred sites, so he went to Mount Qingliang (Mount Wutai) to pay homage to Manjusri (Manjusri Bodhisattva). Once, he came to the West Taiyuan Temple, where the monks were reciting the *Avatamsaka Sutra*. He asked, 'What sutra is this?' They replied that it was the *Avatamsaka Sutra*. Sanghamitra immediately became solemn and changed his expression, saying, 'I didn't expect that this sutra would also be here!' He joined his palms in joy and praised it for a long time, saying, 'The merit of this *Great Vaipulya Buddha Avatamsaka Sutra* is truly inconceivable. It is said in the Western lands that someone who recites this sutra and washes their hands with water, any insects or ants that are touched by the water and lose their lives will be reborn in the heavens. How much more so for those who uphold, recite, contemplate, and reflect upon this sutra?' 'Supplement to the Tenfold Illumination Collection of Responses' The above responsive events are all recorded in detail in the *Commentary on the Meaning of the Avatamsaka Sutra*. Other records, such as Master Ying's *Record of Responses* and the *Record of the Meeting of the Profound*, are also excerpted below to expand the record of responsive events. 'Auspicious Clouds Forming a Canopy' (See *Preface and Deeds of the Commentary*) The National Teacher Qingliang of the Tang Dynasty, Dharma name Cheng Guan, style name Daxiu, was from Kuaiji (ancient place name, now Shaoxing, Zhejiang), and his family name was Xiahou. He was born in the Wuyin year of the Kaiyuan era of Emperor Xuanzong of Tang. He was nine feet four inches tall, his hands hung down past his knees, he had forty teeth, his eyes shone at night, and he did not blink during the day. In the fourth year of the Jianzhong era, he began to write the commentary, first praying for auspicious signs. One night, he dreamed of a golden mountain standing tall, with radiant light. Upon waking, he knew that this was a sign of pervasive illumination. From then on, his writing flowed effortlessly, and he completed it in four years. He also dreamed of transforming into a dragon, raising its head on the Southern Terrace and coiling its tail on the Northern Terrace, twisting and soaring into the sky. In an instant, it transformed into hundreds and thousands of dragons, writhing in the azure sky and scattering in all directions. Those with insight believed this to be a symbol of widespread dissemination. When he first lectured to the assembly, auspicious clouds gathered in the sky, swirling into a --------------------------------------------------------------------------------
Chinese
盖。疏钞之外。复撰手镜一百卷。华严纲要三卷。正要一卷。法界观玄镜一卷。镜灯说文一卷。三圣圆融观一卷。七处九会华藏世界图心镜说文十卷。敕有司铸印。迁国师号清凉。开成三年三月六日示寂。生历九朝。为七帝门师。春秋一百有一。僧腊八十有八。全身塔终南山。未几。有梵僧至阙。表称于葱岭见二使者。凌空而过。以咒止而问之。答曰。北印度文殊堂神也。东取华严菩萨大牙归国供养。有旨启塔。果失一牙。惟三十九存焉。遂阇维。舍利光明莹润。舌如红莲色。仍谥号清凉国师妙觉之塔。 口光代烛(见长者华严论事迹) 唐李长者。讳通玄。初至太原。寓高山奴家。每旦惟食枣十颗。柏叶饼一枚。后舍去。路逢一虎。当途驯伏。如有所待。长者语言。吾将著论。释华严经。汝当为吾择一栖止。虎负长者囊钵。行三十余里。至一土龛。便自蹲住。长者入龛。龛素无水。是夕风雷㧞一老松。松下出泉。清洌甘美。时人号为长者泉。长者著论之夕。心穷玄奥。口出白光。照耀龛中。以代灯烛。居山之后。忽有二女子悉以白巾幪首。姓氏居处。一无所言。常为长者汲水焚香。供给纸笔。卯辰之际。辄具净馔。甘珍毕备。置长者前。斋罢彻器。莫知所止。历于五祀。曾不阙时。及其著论将终。遂尔 现代汉语译本：他（指某位高僧）在疏钞之外，又撰写了《手镜》一百卷、《华严纲要》三卷、《正要》一卷、《法界观玄镜》一卷、《镜灯说文》一卷、《三圣圆融观》一卷、《七处九会华藏世界图心镜说文》十卷。皇帝下令有关部门铸造印章，晋升他为清凉国师。开成三年三月初六圆寂。一生经历了九个朝代，做过七位皇帝的老师。享年一百零一岁，僧腊八十八年。全身塔位于终南山。不久之后，有位梵僧来到朝廷，上奏说在葱岭见到两位使者凌空飞过，用咒语止住他们并询问。使者回答说：‘我们是北印度文殊堂的神，前往东方取华严菩萨的大牙回国供养。’皇帝下旨开启塔，果然遗失了一颗牙齿，只剩下三十九颗。于是进行火化，舍利光明莹润，舌头如红莲般鲜红。朝廷追谥为清凉国师妙觉之塔。 口光代烛（见《长者华严论事迹》） 唐朝李长者，名通玄。初到太原时，寄住在高山奴家。每天早上只吃十颗枣，一片柏叶饼。后来离开，在路上遇到一只老虎，挡在路中间驯服地趴着，好像在等待什么。长者对老虎说：‘我将要著述论典，解释《华严经》，你应当为我选择一个栖身之所。’老虎驮着长者的囊和钵，走了三十多里路，到了一座土龛前，便蹲在那里不动了。长者进入土龛。龛里原本没有水，当天晚上狂风暴雨拔起一棵老松树，松树下涌出泉水，清澈甘甜。当时的人们称之为长者泉。长者著述论典的夜晚，心神深入玄奥，口中发出白光，照亮了整个土龛，代替了灯烛。住在山里之后，忽然有两位女子都用白巾蒙着头，姓名和住处，一概不说。经常为长者汲水、焚香，供给纸笔。每天卯时和辰时之间，总是准备好干净的饭菜，各种美味佳肴应有尽有，摆放在长者面前。斋饭完毕后就撤走餐具，不知道她们去了哪里。经历了五年，从未间断。等到长者著述论典将要完成时，她们就消失了。
English
English version: In addition to the commentaries and subcommentaries, he (referring to a certain eminent monk) also wrote 'Hand Mirror' (Shou Jing) in one hundred volumes, 'Essentials of the Avatamsaka Sutra' (Hua Yan Gang Yao) in three volumes, 'Principal Essentials' (Zheng Yao) in one volume, 'Profound Mirror of the Dharma Realm Contemplation' (Fa Jie Guan Xuan Jing) in one volume, 'Explanation of Mirror Lamp' (Jing Deng Shuo Wen) in one volume, 'Perfectly Harmonious Contemplation of the Three Sages' (San Sheng Yuan Rong Guan) in one volume, and 'Explanation of the Mind Mirror of the Seven Locations and Nine Assemblies of the Avatamsaka World Diagram' (Qi Chu Jiu Hui Hua Zang Shi Jie Tu Xin Jing Shuo Wen) in ten volumes. The emperor ordered the relevant departments to cast a seal and promoted him to National Teacher Qingliang (Qingliang Guoshi). He passed away on the sixth day of the third month of the third year of Kaicheng. He lived through nine dynasties and served as a teacher to seven emperors. He lived to be one hundred and one years old, with eighty-eight years as a monk. His whole-body stupa is located in Zhongnan Mountain. Not long after, a Brahmin monk came to the court and reported that he had seen two messengers flying through the air in the Pamir Mountains. He stopped them with a mantra and asked them. The messengers replied, 'We are the gods of the Manjushri Hall (Wenshu Tang) in North India, and we are going east to take a large tooth of the Avatamsaka Bodhisattva (Hua Yan Pusa) back to our country for worship.' The emperor ordered the stupa to be opened, and indeed one tooth was missing, with only thirty-nine remaining. So, cremation was performed, and the relics were bright and lustrous, and the tongue was as red as a red lotus. The court posthumously named it the Stupa of National Teacher Qingliang of Wonderful Enlightenment. Mouth Light Replacing Candle (see 'Deeds of the Elder's Avatamsaka Treatise') During the Tang Dynasty, the Elder Li (Li Zhangzhe), named Tongxuan (Tong Xuan), initially stayed at the home of a servant named Gaoshan (Gaoshan) in Taiyuan. Every morning, he only ate ten dates and one cypress leaf cake. Later, he left, and on the road, he encountered a tiger, which lay down tamely in the middle of the road, as if waiting for something. The Elder said to the tiger, 'I am going to write a treatise to explain the Avatamsaka Sutra (Hua Yan Jing), you should choose a place for me to live.' The tiger carried the Elder's bag and bowl and walked more than thirty miles to a clay shrine, where it squatted down and did not move. The Elder entered the shrine. There was originally no water in the shrine, but that night a strong wind and rain uprooted an old pine tree, and a spring of clear and sweet water gushed out from under the pine tree. The people at that time called it the Elder's Spring. On the night the Elder wrote the treatise, his mind delved into the profound mysteries, and white light emanated from his mouth, illuminating the entire shrine, replacing the candles. After living in the mountains, suddenly two women, both with white scarves covering their heads, appeared. They said nothing about their names or where they lived. They often drew water and burned incense for the Elder, and provided paper and brushes. Between Mao (5-7 am) and Chen (7-9 am) time every day, they always prepared clean meals, with all kinds of delicacies, and placed them in front of the Elder. After the meal, they would take away the dishes, and no one knew where they went. This continued for five years without interruption. When the Elder was about to finish writing the treatise, they disappeared. --------------------------------------------------------------------------------
Chinese
绝迹。谨按华严旧传。东晋三藏佛度䟦陀罗。于江都谢司空寺译经。有二青衣童子。忽自庭沼而出。承事梵僧。爇香添瓶。不离座右。每欲将夕。还潜沼中。日日皆然。率为常事。及译毕写净。沉默无迹。长者感通。事符曩昔。 异僧授旨 唐法空。隋末雁门郎将也。弃家诣清凉深谷。常诵华严惟心作佛之偈。后遇异僧。授以般若玄旨。豁尔心空。临终坐逝。 山神听经 曹城慧灵丘李氏子。其亲祷于五台山而生。既长辞亲。诣五台真容院。从法顺和尚披剃。常诵华严于李牛谷。草木为食。每诵经时。有五七儒服者坐听。数持异花鲜果以献。师怪而问之。答曰。某山神也。蒙师法力。无以为报。愿充执侍。师不乐。遂舍其处。 金城辉映 金苏陀室利。中印度那兰陀寺僧。诵持华严。年八十五。航海来礼五台。每一台顶。诵华严十部。禅寂七日。定中见金城绀殿。宝莲香水。珠网交辉。诸天童子游戏其中。后于灵鹫峰化去。得舍利八合。璀烂如珠。 龙光五彩 元华严菩萨。讳正顺。尉州高氏子。从五台寿宁用公祝发。结庐深树。惟阅华严。数盈千部。每入华藏观。三五日方起。世号华严菩萨。将示寂。门人乞偈。师曰。历劫本无去住。应用何思何虑。转身踏破虚 现代汉语译本 绝迹。谨按《华严旧传》记载，东晋三藏佛驮跋陀罗（Buddhabhadra，意为觉贤）在江都谢司空寺翻译佛经时，有两位青衣童子忽然从庭院的水池中出现，服侍梵僧，点燃香，添加水瓶，不离座位左右。每当将近傍晚时，就又潜入水池中，每天都这样，成为常事。等到翻译完毕，誊写干净后，童子便沉默无迹。长者感叹这种灵异的感应，认为此事与过去的事情相符。 异僧授旨 唐朝的法空，是隋朝末年雁门郡的郎将。他舍弃家庭，前往清凉山的深谷，经常诵读《华严经》中‘惟心作佛’的偈颂。后来遇到一位奇异的僧人，传授给他般若（Prajna，意为智慧）的玄妙旨意，他顿时心空无碍，临终时坐化圆寂。 山神听经 曹城慧灵丘李氏的儿子，他的父母向五台山祈祷而生下他。长大后，他告别父母，前往五台山的真容院，跟随法顺和尚剃度出家。他经常在李牛谷诵读《华严经》，以草木为食物。每次诵经时，有五到七位穿着儒服的人坐着听经，多次拿着奇异的花朵和新鲜的水果来供献。法师感到奇怪，就问他们。他们回答说：‘我们是山神，蒙受法师的法力，没有什么可以报答的，愿意充当您的侍者。’法师不喜欢这样，于是离开了那个地方。 金城辉映 金苏陀室利（Jinasutrasri），是中印度那烂陀寺（Nalanda，古印度佛教寺院及大学）的僧人，诵持《华严经》，年龄八十五岁。他航海前来朝礼五台山，在每一座台顶，诵读《华严经》十部，禅定七日。在禅定中，他看见金色的城池和青色的殿堂，宝莲和香水，珠网交相辉映，诸天童子在其中嬉戏。后来在灵鹫峰（Grdhrakuta，又译鹫峰山，释迦牟尼佛说法之地）圆寂，得到舍利八合（古代容量单位），璀璨如珍珠。 龙光五彩 元朝的华严菩萨，法名正顺，是尉州高氏的儿子。他跟随五台山寿宁寺的用公和尚剃度出家，结庐在深山树林中，专心阅读《华严经》，数量超过一千部。每次进入华藏观（华严经所描述的宇宙观），三五天才起身。世人称他为华严菩萨。将要示寂时，门人请求他留下偈语。法师说：‘历劫以来，本来就没有去和住，应用什么思虑呢？’说完转身踏破虚空。