English
English version: They took the Sanskrit version of the *Avatamsaka Sutra* to their country. The Hinayana (小乘, Lesser Vehicle) teachers did not believe or accept it. Therefore, the Sanskrit monk left the sutra and returned. The Hinayana teachers then threw the sutra into a well. The sutra emitted light in the well, as bright as a cluster of fire. That night, the teachers saw it and suspected it was gold and jewels. The next morning, they gathered and discussed, sending someone to retrieve it. It turned out to be the *Avatamsaka Sutra* that they had discarded earlier. The teachers were slightly surprised and amazed, so they collected the sutra and put it back in the sutra repository, placing it in the middle niche. One day, they suddenly found the Sanskrit version in the uppermost compartment of the sutra repository. The teachers thought, 'Isn't this what our Sakyamuni (释迦牟尼, the historical Buddha) taught? We see some differences, so we put it back in the niche of the sutra repository. Who dared to move it to this upper compartment?' They then placed the Sanskrit version in the lower niche. The monks personally locked the door of the sutra repository and kept the key themselves. The next day, when they opened the repository, they saw the *Avatamsaka Sutra* in the upper compartment again. The teachers then realized the power and efficacy of the One Vehicle (一乘, Ekayana) great teaching was so incredible, and they felt ashamed and remorseful, thus generating faith and admiration. The *Avatamsaka Sutra* became prevalent in various countries (the *Huixuan Ji* also records this event, with minor differences). Mouth Emitting Light Like Daylight During the Yifeng era, two Sanskrit monks from the Western Regions came to Mount Wutai. They carried flowers and incense burners, walking on their elbows and knees, prostrating towards the summit to pay homage to the great sage Manjusri (文殊大圣, Manjusri Bodhisattva). They encountered a nun, sitting upright and alone on a rope bed under a pine tree among the rocks, reciting the *Avatamsaka Sutra*. It was getting late, and the nun said to the Sanskrit monks, 'A nun should not stay with great monks. Virtuous ones, please leave and come back tomorrow.' The monks said, 'The mountain road is far 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 and must go into the deep mountains.' The monks hesitated, feeling ashamed and afraid, not knowing what to do. The nun said, 'Just go down to the valley in front; there is a meditation cave there.' The monks followed her instructions and found the meditation cave, about five miles away. The two monks single-mindedly joined their palms, holding the incense burner in their hands, bowing remotely to the north, listening attentively to the sutra. They clearly heard in their ears, beginning with the title of the sutra, reciting 'Thus have I heard.' They then saw the nun from afar, sitting on the rope bed, facing south, with light emitting from her mouth, as bright as gold, illuminating the peaks in front. After reciting more than two fascicles of the sutra, the light was brighter than... --------------------------------------------------------------------------------
Chinese
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(一帙十卷。六帙即六十卷。乃晋经全部也)。其光并入尼口。 华严菩萨住处品云。震旦国东北方。有菩萨住处名清凉山。过去诸菩萨。常于中住。彼现有菩萨。名文殊师利。有一万菩萨眷属。常为说法。其山在代州南。忻州东北。名五台山。首棱严三昧经云。文殊是过去平等世界龙种上尊王佛。又央掘魔罗经云。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。 信受大经 贞观年中孙思邈。服流珠丹云母粉。年一百五十岁。颜如处子。至长安。说齐魏闲事。有如目睹。书写此经七百五十部。其时太宗。欲读佛经。问邈何经为大。邈曰华严经。佛所尊大。帝曰近玄奘三藏译大般若六百卷。何不为大。而六十卷华严经独得大乎。邈答曰。华严法界。具一切门。于一门中。可演出大千经卷。般若经乃是华严中一门耳。太宗方悟。乃受持华严。 (张无尽居士护法论中。亦载孙思邈写华严经事 已上四条见英师感应传)竹窗二笔云。或问经无与华严等者。何谓也。曰。昔玄奘法师。译般若六百卷成以进御。帝云般若如是浩瀚。何不居华严之先。法师谓华严具无量门。般若虽多。乃华严无量门中之一门也。 现代汉语译本 谷南。方圆十里之内，如同白昼一般明亮。当经书传抄到四十卷时，光芒渐渐收敛。到六十卷全部完成（一帙为十卷，六帙即六十卷，是晋译《华严经》的全部），光芒全部进入尼口（地名）。 《华严菩萨住处品》中说：‘震旦国（中国的古称）东北方，有菩萨居住的地方，名叫清凉山。过去的诸位菩萨，常常在那里居住。现在也有一位菩萨，名叫文殊师利（Manjushri），有一万菩萨作为眷属，常为他们说法。’这座山在代州南面，忻州东北面，名叫五台山。《首楞严三昧经》中说：‘文殊是过去平等世界龙种上尊王佛。’又《央掘魔罗经》中说：‘文殊是东方欢喜世界摩尼宝积佛。’那位神尼的境界，一定是文殊的分身显现给梵僧看的。 信受大经 贞观年间，孙思邈（Sun Simiao）服用流珠丹和云母粉，一百五十岁时，容颜如同少女。他来到长安，讲述齐魏之间的事情，如同亲眼所见。他书写这部经七百五十部。当时唐太宗想要读佛经，问孙思邈哪部经最大。孙思邈说《华严经》（Avatamsaka Sutra），是佛所尊崇的。皇帝说：‘现在玄奘（Xuanzang）三藏翻译的《大般若经》（Mahaprajnaparamita Sutra）有六百卷，为什么不是最大的，而六十卷的《华严经》却被认为是最大的呢？’孙思邈回答说：‘《华严经》的法界，具足一切法门，在一个法门中，可以演说出大千世界的经卷。《般若经》只是《华严经》中的一个法门而已。’太宗这才醒悟，于是受持《华严经》。 （张无尽居士的《护法论》中，也记载了孙思邈书写《华严经》的事情。以上四条出自英师的《感应传》）《竹窗二笔》中说：‘有人问，经书中没有能与《华严经》相比的，这是什么意思呢？’回答说：‘过去玄奘法师翻译《般若经》六百卷完成，进献给皇帝。皇帝说《般若经》如此浩瀚，为什么不放在《华严经》之前？’法师说：‘《华严经》具足无量法门，《般若经》虽然很多，只是《华严经》无量法门中的一个法门而已。’
English
English version Gu Nan. Within a radius of ten li (Chinese mile), it was as bright as day. When the sutra reached forty fascicles, the light gradually subsided. When all sixty fascicles were completed (one fascicle is ten volumes, so sixty fascicles are the entire Jin translation of the Avatamsaka Sutra), the light all entered Ni Kou (place name). The 'Chapter on the Abode of the Avatamsaka Bodhisattvas' says: 'In the northeast of Zhendan (ancient name for China), there is a place where Bodhisattvas dwell, called Qingliang Mountain. The past Bodhisattvas often resided there. Now there is also a Bodhisattva named Manjushri (文殊师利), with ten thousand Bodhisattvas as his retinue, constantly teaching them the Dharma.' This mountain is south of Daizhou and northeast of Xinzhou, named Mount Wutai. The Shurangama Samadhi Sutra says: 'Manjushri is the Dragon Seed Supreme King Buddha of the past Equal World.' Also, the Angulimaliya Sutra says: 'Manjushri is the Mani Jewel Accumulation Buddha of the Eastern Joyful World.' The realm of that divine nun must be a manifestation of Manjushri to show the Brahman monk. Believing and Accepting the Great Sutra During the Zhenguan era, Sun Simiao (孙思邈) took flowing pearl elixir and mica powder, and at the age of one hundred and fifty, his face was like a maiden's. He came to Chang'an and spoke of the affairs between Qi and Wei as if he had seen them with his own eyes. He wrote this sutra seven hundred and fifty copies. At that time, Emperor Taizong wanted to read Buddhist scriptures and asked Sun Simiao which sutra was the greatest. Sun Simiao said the Avatamsaka Sutra (华严经) was revered by the Buddha. The emperor said, 'Now the Tripitaka Master Xuanzang (玄奘) has translated the six hundred fascicles of the Mahaprajnaparamita Sutra (大般若经), why is it not the greatest, but the sixty fascicles of the Avatamsaka Sutra are considered the greatest?' Sun Simiao replied, 'The Dharmadhatu of the Avatamsaka Sutra is complete with all Dharmas, and within one Dharma, one can expound the sutras of the great chiliocosm. The Prajna Sutra is only one Dharma within the Avatamsaka Sutra.' Emperor Taizong then realized and upheld the Avatamsaka Sutra. (Zhang Wujin's 'Treatise on Protecting the Dharma' also records Sun Simiao writing the Avatamsaka Sutra. The above four items are from Master Ying's 'Record of Responses'). 'Bamboo Window Second Brush' says: 'Someone asked, what does it mean that no sutra can compare to the Avatamsaka Sutra?' The answer is: 'In the past, Dharma Master Xuanzang translated six hundred fascicles of the Prajna Sutra and presented them to the emperor. The emperor said, 'The Prajna Sutra is so vast, why not place it before the Avatamsaka Sutra?' The Dharma Master said, 'The Avatamsaka Sutra is complete with limitless Dharmas, and although the Prajna Sutra is vast, it is only one Dharma within the limitless Dharmas of the Avatamsaka Sutra.' --------------------------------------------------------------------------------
Chinese
有僧作数格供经。华严经供于最上。一日取诵讫。纳之中格明晨经忽在上。僧大惊异。盖经之威神所致。亦持经之精诚所感也。且三藏圣教。独华严如天王。专制宇内。诸侯公卿大夫百执事。以至兆民。皆其所统驭也。夫孰与之等也。 口光益物 续高僧传云。魏武陵王东下。令弟规守益州。魏遣将军尉迟迥来伐蜀。规既降款。城内大有名僧。皆被拘禁。至夜忽有光明。迥遣人寻光。乃见诸僧并睡。惟僧法建。端坐诵经。光从口出。迥闻。自到建所。顶礼坐听。至旦始休。迥问法师昨夜所诵何经。答曰。华严经。迥曰。法师诵得几许。答曰。贫道发心。欲诵一藏情多懈怠。今始得千卷。迥惊疑不信。将欲试之。曰屈诵一遍。应不劳损耶。建答曰。读诵经典。沙门常事。岂惮劳苦。乃设高座。令诸僧众。并执本遂听建登座诵经。七日七夜。数乃满足。迥起谢曰。弟子兵将。不得久停。请从此辞。诸僧因并释放。迥既出。叹息曰。自如来灭后。阿难是为总持。岂能过此。蜀中乃有此人。所以常保安乐。奇哉。 书论病痊 眉州中岩华严祖觉禅师。幼聪慧。过目成诵。著书排释氏。恶境忽现。悔过出家。依慧目能禅师。未几疽发膝上。五年医莫愈。因书华严合论毕。夜感异梦。旦即舍杖步趋。一日 现代汉语译本： 有一位僧人做了几个架子用来供奉佛经。《华严经》（Avatamsaka Sutra，大乘佛教的重要经典）被供奉在最上层的架子上。一天，这位僧人取出《华严经》诵读完毕，放回中间的架子上。第二天早上，经书却突然出现在最上层的架子上。僧人非常惊讶，认为这是经书的威神力所致，也是僧人持诵经书的精诚所感。而且，在所有的三藏（Tripitaka，佛教经典的总称）圣教中，只有《华严经》如同天王一般，专门统制宇宙之内的一切，诸侯、公卿、大夫、百官，乃至所有的百姓，都在它的统领之下。还有什么能与它相比呢？ 口光益物 《续高僧传》记载，魏国的武陵王向东进发，命令他的弟弟规镇守益州。魏国派遣将军尉迟迥前来攻打蜀地。规已经投降，城内有很多有名的僧人，都被拘禁起来。到了晚上，忽然出现光明。尉迟迥派人寻找光芒，发现众僧都在睡觉，只有僧人法建端坐诵经，光芒从他的口中发出。尉迟迥听闻此事，亲自来到法建所在之处，顶礼膜拜，坐下听经，直到天亮才停止。尉迟迥问法师昨夜所诵何经，法建回答说：‘《华严经》。’尉迟迥问：‘法师诵了多少？’法建回答说：‘贫道发心想要诵完整部经藏，但因为情多懈怠，如今才诵了一千卷。’尉迟迥惊疑不信，想要试探他，说：‘请法师诵读一遍，应该不会太劳累吧？’法建回答说：‘读诵经典是沙门（Sramana，出家修道者）的日常事务，怎么会害怕劳苦呢？’于是设置高座，让众僧拿着经本听法建登座诵经，七天七夜，诵经的数量才满足。尉迟迥起身感谢说：‘弟子率领军队，不能久留，请允许我从此告辞。’众僧因此都被释放。尉迟迥离开后，叹息说：‘自从如来（Tathagata，佛的称号）灭度后，阿难（Ananda，佛陀的十大弟子之一，以记忆力强著称）被称为总持（Dharani，总一切法，持一切义），难道还能超过这位法师吗？蜀地竟然有这样的人，所以才能常常保安乐。真是奇妙啊！’ 书论病痊 眉州中岩华严祖觉禅师，年幼时就非常聪慧，过目不忘。他曾经著书排斥佛教，后来恶境显现，于是后悔出家，依止慧目能禅师。不久，他的膝盖上长了毒疮，五年都无法治愈。后来，他书写《华严合论》完毕，夜里感得奇异的梦境，第二天就能舍弃拐杖行走。有一天