English
Buddha-child, the Tathagata's wisdom is also like this, immeasurable and unobstructed, universally able to benefit all sentient beings, fully present within the bodies of sentient beings. But those ordinary fools are attached to deluded thoughts, unaware and unenlightened, and therefore do not receive benefit.'", "", "At that time, the Tathagata, with unobstructed and pure wisdom eyes, universally observed all sentient beings in the Dharma Realm, and then said: 'How wondrous, how wondrous! How can these sentient beings possess the Tathagata's wisdom?'" ] } --------------------------------------------------------------------------------
Chinese
愚痴迷惑。不知不见。我当教以圣道。令其永离妄想执着。自于身中得见如来广大智慧与佛无异。即教彼众生。修习圣道。令离妄想。离妄想已。证得如来无量智慧。利益安乐一切众生。佛子。是为如来心第十相。诸菩萨摩诃萨应如是知。 杂录 华严传记 华严悬谈会玄记云。华严传记五卷。本贤首集。文有十章。一部类。二隐显。三传译。四支流。五论释。六讲解。七[言*奉]诵。八转读。九书写。十杂述。此贤首集。后经修饰。至清凉时有二家。并贤首弟子。一静法寺慧苑法师。修五卷名纂灵记。二经行寺慧英法师。修两卷名华严感应传。又近四明居士胡幽贞纂成一卷。 盥洗受持 溪堂杂录云。元祐年中有蜀僧智超法师。常诵华严经。已三十年。偶见一童子。风貌清爽。举手高揖。超曰何来。曰五台来。超曰何远至此。曰有少事欲相导故。超曰愿闻。曰吾师诵经。固可嘉矣。但失在登厕洗净时。触水淋其手背。而未尝用灰泥洗之(或用皂角丸亦得)。所用灰泥。律制七度。今但二三。缘此触尚存。礼佛诵经。悉皆得罪。言讫不见。超惭而改过。识者或曰。此必文殊化现有警于超也。故知洗手必须依法(缁门警训中亦载此事。前章僧伽多罗云。有人读此经。掌水沾蚁。其舍命 现代汉语译本 愚痴迷惑，不知不见（对于真理）。我应当教导他们圣道，使他们永远脱离妄想执着，自身之中得见如来广大智慧，与佛无异。然后教导这些众生修习圣道，使他们脱离妄想。脱离妄想之后，证得如来无量智慧，利益安乐一切众生。佛子，这就是如来心的第十种相。诸位菩萨摩诃萨应当这样了解。 杂录 华严传记 《华严悬谈会玄记》中说，《华严传记》共有五卷，原本是贤首（法藏，华严宗实际创始人）所辑。内容分为十章：一部类，二隐显，三传译，四支流，五论释，六讲解，七讽诵，八转读，九书写，十杂述。这部贤首所辑的传记，后来经过修饰。到了清凉（澄观，华严宗四祖）时期，有两家，都是贤首的弟子，对其进行了修订。一是静法寺的慧苑法师，修订成五卷，名为《纂灵记》。二是经行寺的慧英法师，修订成两卷，名为《华严感应传》。另外，近代四明（宁波）的居士胡幽贞也纂成了一卷。 盥洗受持 《溪堂杂录》中记载，元祐年间有一位蜀地的僧人，名叫智超法师，经常诵读《华严经》，已经三十年了。有一次，他看见一个童子，风度清爽，举手向他作揖。智超问：‘你从哪里来？’童子说：‘从五台山来。’智超问：‘你从那么远的地方来这里做什么？’童子说：‘有些事情想要告诉你。’智超说：‘我愿意听听。’童子说：‘您的师父诵经，固然值得嘉奖，但是有个缺点，就是在上厕所洗净的时候，用水淋湿手背，而没有用灰泥洗涤（或者用皂角丸也可以）。所用的灰泥，按照戒律应该洗七次，现在只洗二三次。因为这个缘故，污垢仍然存在，用这样的手礼佛诵经，都会获罪。’说完就不见了。智超惭愧地改正了自己的错误。有见识的人说，这一定是文殊菩萨化现来警示智超的。所以要知道洗手必须依法进行（《缁门警训》中也记载了这件事。前章僧伽多罗（一位译经僧人）的故事中说，有人读这部经，手掌沾了水，蚂蚁爬了上去，这个人舍弃了自己的生命。
English
English version Ignorant and deluded, they do not know or see (the truth). I shall teach them the holy path, enabling them to forever abandon delusional thoughts and attachments, and within themselves, see the Tathagata's (如来，another name for Buddha) vast wisdom, no different from the Buddha. Then, I will teach these sentient beings to cultivate the holy path, enabling them to be free from delusional thoughts. Having abandoned delusional thoughts, they will attain the Tathagata's immeasurable wisdom, benefiting and bringing peace and happiness to all sentient beings. Disciple of the Buddha (佛子，a term of address for a Buddhist), this is the tenth characteristic of the Tathagata's mind. All Bodhisattva-Mahasattvas (菩萨摩诃萨，great enlightened beings) should understand it in this way. Miscellaneous Records Records of the Avatamsaka (华严，Flower Garland) Sutra The 'Hua Yan Xuan Tan Hui Xuan Ji' (华严悬谈会玄记，Commentary on the Profound Meaning of the Avatamsaka Sutra) states that the 'Records of the Avatamsaka Sutra' consists of five volumes, originally compiled by Xian Shou (贤首，Fazang, the de facto founder of the Huayan school). The content is divided into ten chapters: 1. Categories, 2. Hidden and Manifest, 3. Transmission and Translation, 4. Branches and Streams, 5. Treatises and Explanations, 6. Lectures and Exegesis, 7. Recitation, 8. Reading and Recitation, 9. Writing, 10. Miscellaneous Accounts. This record compiled by Xian Shou was later revised. By the time of Qing Liang (清凉，Chengguan, the fourth patriarch of the Huayan school), there were two schools, both disciples of Xian Shou, who revised it. One was Dharma Master Hui Yuan (慧苑) of Jingfa Temple (静法寺), who revised it into five volumes, named 'Zuan Ling Ji' (纂灵记，Collected Records of Miraculous Events). The second was Dharma Master Hui Ying (慧英) of Jingxing Temple (经行寺), who revised it into two volumes, named 'Hua Yan Gan Ying Zhuan' (华严感应传，Records of Responses to the Avatamsaka Sutra). In addition, in recent times, layman Hu Youzhen (胡幽贞) of Siming (四明，Ningbo) also compiled a volume. Ablutions and Observance The 'Xi Tang Za Lu' (溪堂杂录，Miscellaneous Records from Xi Tang) records that during the Yuanyou (元祐) era, there was a monk from Shu (蜀，ancient name for Sichuan) named Dharma Master Zhi Chao (智超), who had been reciting the Avatamsaka Sutra (华严经，Flower Garland Sutra) for thirty years. Once, he saw a boy with a clear and refreshing demeanor, who raised his hand to greet him. Zhi Chao asked, 'Where do you come from?' The boy said, 'From Mount Wutai (五台山，one of the four sacred mountains in Chinese Buddhism).' Zhi Chao asked, 'Why have you come so far?' The boy said, 'I have some things I want to tell you.' Zhi Chao said, 'I would like to hear them.' The boy said, 'Your master's recitation of the sutra is commendable, but there is a flaw: when washing after using the toilet, you wet the back of your hands with water but do not wash them with ash paste (or soapberry balls can also be used). According to the precepts, the ash paste should be used seven times, but you only use it two or three times. Because of this, the impurities still remain, and offering reverence to the Buddha and reciting the sutra with such hands will incur offenses.' After saying this, he disappeared. Knowledgeable people said that this must have been a manifestation of Manjushri Bodhisattva (文殊菩萨，Bodhisattva of wisdom) to warn Zhi Chao. Therefore, it is known that washing hands must be done according to the Dharma (the teachings of the Buddha). (The 'Zi Men Jing Xun' (缁门警训，Admonitions for Monastics) also records this matter. The previous chapter about Sangha-tala (僧伽多罗，a monk who translated sutras) says that someone reading this sutra got water on his palm, ants crawled on it, and he gave up his life. --------------------------------------------------------------------------------
Chinese
者皆生天上。此华严之法力。亦持经之精诚也。今文殊警超曰。师诵经固嘉矣。但洗净一事。犹未尽善。故令其改过。如法行持。若在家读诵者。亦须如法行持。若不能。必持偈咒为妙)。 登厕偈咒(入厕时。先鸣指三下) 大小便时。当愿众生。弃贪瞋痴。蠲除罪法。 唵。狠噜陀耶娑诃(三遍) 洗净偈咒(律云。登厕不洗净者。不得入大僧类。不得坐禅床。及手执经像。登殿搭等) 事讫就水。当愿众生。出世法中。速疾而往。 唵。贺曩密栗帝娑诃(三遍) 去秽偈咒 洗涤形秽。当愿众生。清净调柔。毕竟无垢。 唵。室利曳婆醯娑诃(三遍) 净手偈咒 以水盥掌。当愿众生。得清净手。受持佛法。 唵。主迦啰耶娑诃(三遍) 看经警文(保宁勇禅师作) 夫看经之法。后学须知。当净三业。若三业无亏。则百福俱集。三业者。身口意也。一端身正坐。如对圣容。则身业净也。二口无杂言。断诸嬉笑。则口业净也。三意不散乱。屏息万缘。则意业净也。内心既寂。外境俱捐。方契悟于真源。庶研穷于法理。可谓水澄珠莹。云散月明。义海涌于胸襟。智岳凝于耳目。辄莫容易。实非小缘。心法双忘。自他俱利 现代汉语译本： 这些人都将往生天界。这就是《华严经》（Huayan Jing）的法力，也是持诵经典所带来的精诚。现在文殊（Wenshu，菩萨名）警示超（Chao，人名）说：‘你诵经固然很好，但是洗净这件事，做得还不够完善。’所以让他改正错误，如法修行。如果在家人读诵经典，也必须如法修行。如果不能做到，最好持诵偈咒。 登厕偈咒（入厕时，先弹指三下） 大小便时，当愿众生，弃贪瞋痴，蠲除罪法。 唵。狠噜陀耶娑诃（ōng。hěn lū tuó yē suō hē）（三遍） 洗净偈咒（律中说，上厕所不洗净的人，不得进入僧团，不得坐禅床，以及手持经像，登殿搭衣等） 事讫就水，当愿众生，出世法中，速疾而往。 唵。贺曩密栗帝娑诃（ōng。hè náng mì lì dì suō hē）（三遍） 去秽偈咒 洗涤形秽，当愿众生，清净调柔，毕竟无垢。 唵。室利曳婆醯娑诃（ōng。shì lì yè pó xī suō hē）（三遍） 净手偈咒 以水盥掌，当愿众生，得清净手，受持佛法。 唵。主迦啰耶娑诃（ōng。zhǔ jiā là yē suō hē）（三遍） 看经警文（保宁勇禅师作） 凡是阅读佛经的方法，后学者必须知道。应当清净身、口、意三业。如果三业没有亏损，那么各种福报就会聚集。三业指的是身、口、意。第一，端正身体，如面对佛像，这就是身业清净。第二，口中没有杂乱的言语，断绝各种嬉笑，这就是口业清净。第三，意念不散乱，屏除各种杂念，这就是意业清净。内心既然寂静，外在环境都放下，才能契悟真如本源，才能深入研究佛法真理。这可以说是水澄澈则珠子明亮，云消散则月光明亮。佛法义理如海般涌现在胸怀，智慧如山般凝聚在耳目。千万不要轻易对待，这实在不是小事。心与法都忘却，自己和他人都能得到利益。
English
English version: All these people will be reborn in the heavens. This is the power of the Huayan Jing (Flower Garland Sutra), and also the sincerity brought about by upholding and reciting the scriptures. Now, Wenshu (Manjushri, a Bodhisattva) warns Chao (a person's name), saying: 'Your recitation of the scriptures is certainly good, but the matter of washing and cleansing is not yet perfect.' Therefore, he is told to correct his mistakes and practice according to the Dharma. If laypeople recite the scriptures, they must also practice according to the Dharma. If they cannot do so, it is best to uphold and recite the Gatha and Mantra. Gatha and Mantra for Entering the Toilet (When entering the toilet, first snap your fingers three times) When urinating or defecating, may all beings abandon greed, hatred, and delusion, and eliminate sinful dharmas. Om. Hentulu Tuoye Suohe (Recite three times) Washing and Cleansing Gatha and Mantra (The Vinaya says that those who do not wash and cleanse after using the toilet may not enter the Sangha, may not sit on the meditation bed, and may not hold scriptures and images, enter the hall, or wear the Kasaya robe) After finishing the matter, go to the water, may all beings quickly go to the transcendental Dharma. Om. Hena Mili Di Suohe (Recite three times) Gatha and Mantra for Removing Impurities Washing away physical impurities, may all beings be pure, gentle, and ultimately without defilement. Om. Shili Ye Po Xi Suohe (Recite three times) Gatha and Mantra for Cleansing Hands Washing the palms with water, may all beings obtain pure hands and uphold the Buddha's Dharma. Om. Zhujialaye Suohe (Recite three times) Admonition on Reading Sutras (Composed by Chan Master Yong of Baoning) As for the method of reading sutras, later learners must know. One should purify the three karmas of body, speech, and mind. If the three karmas are without fault, then all kinds of blessings will gather. The three karmas refer to body, speech, and mind. First, sit upright with a proper posture, as if facing a sacred image, this is the purification of bodily karma. Second, the mouth should be without miscellaneous words, and all kinds of laughter should be cut off, this is the purification of verbal karma. Third, the mind should not be scattered, and all kinds of distractions should be eliminated, this is the purification of mental karma. Since the inner mind is tranquil, and the external environment is relinquished, one can awaken to the true source, and thoroughly investigate the truth of the Dharma. It can be said that when the water is clear, the pearl is bright, and when the clouds dissipate, the moon is bright. The ocean of Dharma meanings surges in the chest, and the mountain of wisdom condenses in the ears and eyes. Do not treat it lightly, this is really not a small matter. When both mind and Dharma are forgotten, both oneself and others can benefit. -------------------------------------------------------------------------------- 。若能如是。真报佛恩。