English
English version Disappearance. According to the old records of the Avatamsaka Sutra, Buddhabhadra (Awakened Sage), a Tripitaka master of the Eastern Jin Dynasty, was translating scriptures at Xie Sikong Temple in Jiangdu. Two boys dressed in green suddenly emerged from the pond in the courtyard, attending to the Brahmin monk, burning incense, and refilling the water bottle, never leaving his side. Every evening, they would submerge back into the pond, and this happened every day as a regular occurrence. After the translation was completed and neatly copied, the boys silently disappeared without a trace. The elder was moved by this spiritual response, considering the event to be in accordance with past occurrences. Instruction from an Extraordinary Monk Fa Kong of the Tang Dynasty was a military officer of Yanmen during the late Sui Dynasty. He abandoned his family and went to a deep valley in Mount Qingliang, where he often recited the verse from the Avatamsaka Sutra, 'The mind alone creates the Buddha'. Later, he encountered an extraordinary monk who imparted to him the profound essence of Prajna (Wisdom), and his mind became empty and unobstructed. He passed away in a seated posture at the time of his death. Mountain Gods Listening to the Sutra The son of the Li family of Huilingqiu in Cao City was born after his parents prayed to Mount Wutai. When he grew up, he bid farewell to his parents and went to Zhenrong Temple on Mount Wutai, where he was tonsured by the Venerable Fa Shun. He often recited the Avatamsaka Sutra in Li Niu Valley, subsisting on grass and trees. Every time he recited the sutra, five to seven people dressed in Confucian robes would sit and listen, often offering strange flowers and fresh fruits. The master was puzzled and asked them. They replied, 'We are mountain gods. We have received the master's Dharma power and have nothing to repay, so we wish to serve as your attendants.' The master was not pleased with this, so he left that place. Golden City Shining Jinasutrasri, a monk from Nalanda (Ancient Indian Buddhist Monastery and University) Temple in Central India, recited and upheld the Avatamsaka Sutra at the age of eighty-five. He sailed to Mount Wutai to pay homage. On each peak, he recited ten copies of the Avatamsaka Sutra and entered into meditation for seven days. In meditation, he saw a golden city and azure halls, precious lotuses and fragrant water, and pearl nets intertwined, with celestial children playing within. Later, he passed away on Grdhrakuta (Vulture Peak, where Shakyamuni Buddha preached), obtaining eight 'he' (ancient unit of volume) of Sharira (relics), as brilliant as pearls. Dragon Light of Five Colors The Avatamsaka Bodhisattva of the Yuan Dynasty, named Zhengshun, was the son of the Gao family of Weizhou. He was tonsured by the Venerable Yong of Shouning Temple on Mount Wutai, built a hut in the deep forest, and devoted himself to reading the Avatamsaka Sutra, completing over a thousand copies. Every time he entered the Avatamsaka contemplation (the cosmological view described in the Avatamsaka Sutra), he would not rise for three to five days. The world called him the Avatamsaka Bodhisattva. When he was about to pass away, his disciples asked him to leave a verse. The master said, 'Throughout countless kalpas, there has never been any going or staying. What need is there for thought or consideration?' After saying this, he turned around and shattered the void. --------------------------------------------------------------------------------
Chinese
空一切是非莫顾。言讫而逝。是日灵几上现龙五彩。飞光烛于庭宇(已上四章。见云栖华严感应略记)。 诵经得戒 总章元年。西域有三藏梵僧。来至京洛。高宗师事。道俗归敬。贤首法师。时为童子。顶礼三藏。请受菩萨戒。时众白三藏言。此童子诵得华严大经。兼解其义。三藏惊叹曰。华严一乘是诸佛秘藏。难可遭遇。况通其义。若有人诵得华严净行一品。其人已得菩萨净戒具足。不复更受菩萨戒(棱严云。设有众生忆持此咒不清净者。速得清净。不持斋戒。自成斋戒。此神咒力也。诵净行一品。已得净戒。此华严法力也。若人已受菩萨大戒。读诵此经全部。定生佛家为佛真子。决无疑矣)。 宋圆净法师。讳省常。钱塘人。淳化中住锡昭庆。慕庐山之风。结社西湖。以华严净行品乃成圣之宗要。刺血书之。易莲社为净行。预会者皆称净行弟子。王文正公旦为之首。翰林苏易简作净行品序。至谓予当布发以承其足。剜身以请其法。犹尚不辞。岂陋文浅学而有惜哉。一时公卿伯牧。百二十人。比丘千人。其成化也若此。为莲社七祖云。 舍小信大 圣历年中。于阗三藏实叉难陀云。龟兹国中。惟习小乘。不知释迦分化百亿。现种种身云。示新新境界。不信华严大经。有梵僧从天竺 现代汉语译本：放下一切是非，不要顾虑。说完就去世了。当天，灵位上显现出五彩的龙，光芒照亮了整个庭院。（以上四章，见云栖《华严感应略记》）。 诵经得戒 总章元年，西域来了一位三藏梵僧（精通佛经的僧人），来到京洛（都城）。高宗皇帝以老师之礼对待他，道俗两界都归顺敬仰他。贤首法师（人名），当时还是个童子，顶礼三藏梵僧，请求受菩萨戒。当时有人对三藏梵僧说，这个童子能背诵《华严经》大经，并且理解其中的含义。三藏梵僧惊讶赞叹道，《华严经》一乘法门是诸佛的秘密宝藏，难以遇到。更何况还能通晓其中的含义。如果有人能背诵《华严经·净行品》，这个人就已经得到了具足的菩萨净戒，不需要再另外受菩萨戒了。（《楞严经》说，如果有人忆念持诵此咒，即使不清净，也能迅速得到清净；即使不持斋戒，也能自然成就斋戒。这是神咒的力量啊。诵《净行品》一篇，就已经得到了净戒，这是《华严经》的法力啊。如果有人已经受了菩萨大戒，读诵此经全部，必定会出生在佛家，成为佛的真子，毫无疑问）。 宋朝圆净法师，法名省常，钱塘（地名，今杭州）人。淳化年间住在昭庆寺。仰慕庐山（地名）的结社之风，在西湖（地名）结社。认为《华严经·净行品》是成就圣人的根本要旨，用刺血书写它。把莲社改为净行社。参加集会的人都自称为净行弟子。王文正公旦（人名）是社长。翰林苏易简（人名）作《净行品序》。甚至说，我应当剪下头发来铺在地上，让法师踩着过去，挖出身上的肉来请求佛法，尚且不推辞，难道会吝惜我这浅薄的文字学识吗？当时公卿伯牧等一百二十人，比丘一千人，其盛况如此。被称为莲社七祖。 舍小信大 圣历年间，于阗（古国名）三藏实叉难陀（人名）说，龟兹国（古国名）中，只学习小乘佛法，不知道释迦牟尼佛（佛教创始人）分化出百亿化身，显现种种身相，展示崭新的境界。不相信《华严经》大经。有梵僧从天竺（古印度）
English
English version: Abandon all right and wrong, and have no concerns. After saying this, he passed away. On that day, a five-colored dragon appeared on the altar, and its light illuminated the courtyard. (The above four chapters are from the 'Brief Records of Huayan Responses' by Yunqi). Obtaining Precepts Through Sutra Recitation In the first year of the Zongzhang era, a Tripitaka (a master of Buddhist scriptures) monk from the Western Regions came to Jingluo (the capital). Emperor Gaozong treated him as a teacher, and both monks and laypeople revered him. Dharma Master Xianshou (a person's name), who was a child at the time, prostrated before the Tripitaka monk and requested to receive the Bodhisattva precepts. The assembly then said to the Tripitaka monk, 'This child can recite the great Huayan Sutra and also understands its meaning.' The Tripitaka monk exclaimed in amazement, 'The One Vehicle of the Huayan Sutra is the secret treasure of all Buddhas, difficult to encounter. Moreover, he understands its meaning. If someone can recite the 'Pure Conduct Chapter' of the Huayan Sutra, that person has already obtained the complete pure Bodhisattva precepts and does not need to receive the Bodhisattva precepts again.' (The Shurangama Sutra says, 'If there are sentient beings who remember and uphold this mantra, even if they are not pure, they will quickly become pure; even if they do not observe vegetarianism and precepts, they will naturally accomplish vegetarianism and precepts.' This is the power of the divine mantra. Reciting one chapter of the 'Pure Conduct Chapter' already obtains pure precepts. This is the power of the Huayan Dharma. If someone has already received the great Bodhisattva precepts and reads and recites the entire sutra, they will surely be born into a Buddha's family and become a true child of the Buddha, without any doubt). In the Song Dynasty, Dharma Master Yuanjing, whose personal name was Shengchang, was from Qiantang (place name, now Hangzhou). During the Chunhua era, he resided at Zhaoging Temple. Admiring the style of forming societies on Mount Lu (place name), he formed a society at West Lake (place name). He considered the 'Pure Conduct Chapter' of the Huayan Sutra to be the fundamental essence for achieving sainthood and wrote it in blood. He changed the Lotus Society to the Pure Conduct Society. Those who participated in the assembly all called themselves Pure Conduct disciples. Duke Wang Wenzheng Dan (a person's name) was the head of the society. Hanlin Su Yijian (a person's name) wrote a preface to the 'Pure Conduct Chapter'. He even said, 'I should cut off my hair and spread it on the ground for the Dharma Master to step on, and carve out the flesh from my body to request the Dharma, and I would not refuse. How could I begrudge my shallow literary knowledge?' At that time, there were one hundred and twenty dukes, ministers, and governors, and one thousand monks. Its grandeur was like this. He is known as the Seventh Patriarch of the Lotus Society. Abandoning Small Faith for Great Faith During the Shenglin era, Tripitaka Siksananda (a person's name) of Khotan (ancient kingdom) said, 'In the Kingdom of Kucha (ancient kingdom), they only study the Hinayana (Small Vehicle) teachings and do not know that Sakyamuni Buddha (founder of Buddhism) manifests hundreds of billions of transformation bodies, displaying various forms and revealing new realms. They do not believe in the great Huayan Sutra.' A monk from Tianzhu (ancient India) --------------------------------------------------------------------------------
Chinese
。将华严梵本至其国中。小乘师等。皆无信受。梵僧遂留经而归。小乘诸师。乃以经投弃于井。经于井中放光。赫如火聚。其夜诸师睹之。疑谓金宝。至明集议。使人漉之。乃是前所弃华严经也。诸师稍为惊异。遂收归经藏。中龛安置。他日忽见梵本在其藏。内最上隔。诸师念言。此非是我释迦所说耶。吾见有少异。乃收入藏中龛。何人辄将向此上隔。又以梵本置于下龛。僧众躬锁藏门。自掌藏钥。明日开藏。还见华严在其上隔。诸师方悟一乘大教。威灵如此。惭悔追责。遂生信慕。华严一经。盛行诸国(会玄记中亦载此事。大同小异)。 口光如昼 仪凤年中。西域有二梵僧。至五台山。赍花执炉。肘膝行步。向山顶礼文殊大圣。遇一尼师。在岩石间。松下绳床。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。若不去某不可住。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 现代汉语译本：他们将《华严经》梵文版本带到他们的国家。小乘佛教的导师们都不相信和接受它。因此，梵僧留下了经书就回去了。小乘的导师们就把经书扔到井里。经书在井中放出光芒，像一团火一样明亮。那天晚上，导师们看到了，怀疑是金银珠宝。到第二天早上，他们聚集起来商议，派人去打捞。结果捞上来的是之前被他们丢弃的《华严经》。导师们稍微感到惊讶和奇异，于是把经书收起来放回经藏中，安置在中间的龛位。有一天，他们忽然发现梵文版本在经藏里最上面的隔层。导师们心想：‘这难道不是我们释迦牟尼（释迦牟尼佛，Sakyamuni）所说的吗？’我们看到有些不同，就把它收回经藏的龛位中。是谁擅自把它放到这个上面的隔层？’他们又把梵文版本放到下面的龛位。僧众亲自锁上经藏的门，自己掌管钥匙。第二天打开经藏，又看到《华严经》在上面的隔层。导师们这才醒悟到一乘大教的威力和灵验是如此的不可思议，感到惭愧和后悔，于是产生了信仰和敬慕。《华严经》这一部经，在各个国家盛行起来（《会玄记》中也记载了这件事，大同小异）。 口中放光如白昼 仪凤年间，西域来了两位梵僧，到五台山。他们拿着鲜花，拿着香炉，用肘和膝盖行走，向山顶礼拜文殊大圣（文殊菩萨，Manjusri）。遇到一位尼姑，在岩石间，松树下的绳床上，端正地独自坐着，口中诵读《华严经》。当时天色将晚，尼姑对梵僧说：‘尼姑不应该和大僧同住。大德请离开吧，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。’尼姑说：‘如果你们不走，我就不能住在这里，要进入深山了。’僧人徘徊，感到惭愧和害怕，不知道该怎么办。尼姑说：‘只要下到前面的山谷，那里有禅窟。’僧人按照她说的去做，去寻找，果然看到了禅窟，相距大约五里多路。两位僧人一心合掌，手捧香炉，面向北方遥拜，倾听经文。清晰地听到耳中，刚开始念诵经题，称‘如是我闻’。就远远地看到那位尼姑，身处绳床，面向南方而坐，口中放出光芒，像金子一样明亮，照亮了前面的山峰。诵经两卷以上，那光芒比...