English
English version In the country of Kashmir (Kashmir), someone asked the monks there who could go to the Eastern Land to propagate the Dharma. Everyone said that Buddhabhadra (觉贤) was suitable. Buddhabhadra originally studied meditation with Buddhamahanama (佛大仙). Buddhamahanama was also in Kashmir at that time and knew that Kumarajiva (鸠摩罗什) was looking for someone to go east to propagate the Dharma. He also told Kumarajiva that Buddhabhadra could rectify the Sangha and expound the true Dharma, and that he was the right person. Kumarajiva then sincerely invited Buddhabhadra. Buddhabhadra silently agreed. So he bid farewell to his teacher and set out eastward, enduring three years of hardship, suffering from cold and heat, and exhausting all dangers. Sometimes he was in the midst of cliffs surrounded on all sides, and could only climb along paths like bird trails; sometimes he walked on thousands of miles of frozen ground, sleeping in the wind and snow. Every day at dawn, he would hide in the deep forests; on bright moonlit nights, he would travel non-stop. He erected flying ladders to climb high places, groping forward, feeling danger and fear every day, and often running out of supplies. After arriving at Giao Chỉ (交趾), he gradually entered flat roads. He boarded a sea vessel and experienced all kinds of dangers, finally arriving at Donglai County in Qingzhou. Hearing that Kumarajiva was in Chang'an, he happily went to visit him. Later, he traveled to the Eastern Jin Dynasty. In the fourteenth year of the Yixi era of Emperor An, Meng Yi (孟顗), the Internal History of Wu County, and Chu Shudu (褚叔度), the General of the Right Guard, requested him to translate this scripture and specially built clean rooms. The translation began on the tenth day of the third month of that year. Buddhabhadra held the original Sanskrit text and, together with the Shramana Fanye (法业), Huiyan (慧严), and more than one hundred others, translated it at Daochang Temple (道场寺). They understood the meaning based on the text and expressed it in fluent and appropriate language. Therefore, Daochang Temple still has the Huayan Hall (华严堂) today. In the sixth year of Yongjia (312 AD), Buddhabhadra passed away at the age of seventy-one. At the time of his death, his fingers were bent into three, indicating that he had attained the Anāgāmin (阿那含) fruit. Other more detailed events are recorded in the biography. Fanye's clan is unknown, his style was beautiful and dignified, and he did not have a fixed teacher for his studies, but widely read various Buddhist scriptures. He often felt that he had not been able to deeply explore the subtle points, so he often felt dissatisfied. Later, he met Buddhabhadra and requested to translate the Avatamsaka Sutra (华严经), discussing the meaning together. After a few years, he suddenly realized something and said to his friend, 'The guide to the holy teachings is here.' So he propagated the profound meaning and became the leader of the sect. He wrote two volumes of 'Zhǐ Guī' (旨归), which circulated in the world. The original cannot be seen now because it was just beginning to be promoted and could not be fully expressed, and over time, most of it was abandoned. Huiyan and Huiguan (慧观) were two of Kumarajiva's eight outstanding disciples. Their writing style was concise and excellent, and their understanding of the scriptures and treatises was profound and extensive. These are recorded in the history of the Sangha. Xie --------------------------------------------------------------------------------
Chinese
司空寺者。即道场寺。从檀越呼之。严观并此寺僧。言今润州者。晋时称南扬州。其境则阔。今分出为润州耳。 八明喜学重翻 经虽翻译。犹未大全。增益九千。灿然完备。唐证圣元年。于阗三藏实叉难陀。此云喜学。于东都佛授记寺。再译旧文。兼补诸阙。计益九千颂。通旧总四万五千颂。合成唐本八十卷(三十九品。九会)。大德义净三藏。弘景禅师。圆测法师。神英法师。法宝法师。贤首法师等同译。复礼法师缀文。 则天经序云。缅维奥义。译在晋朝。时逾六代。年将四百。然圆一部之典。才获三万余言。惟启半珠。未窥全宝。朕闻其梵本。先在于阗国中。遣使奉迎。近方至此。既睹百千之妙颂。乃披十万之正文。 九明正彰感应 翻译既成。贵须流布。特彰感应。劝诵书持。传通感应云。自晋译微言。则双童现瑞。唐翻至教。则甘露呈祥。冥卫昭然。亲纡御笔。论成西域。则地震光流。志彻清凉。则感通玄悟。其书写则经辉五色。楮香四达。冬葵发艳。瑞鸟衔花。读诵则渺然履空。焕若临镜。每含舍利。适会神僧。涌地现金色之身。升天止修罗之阵。观行则无生入证。偈赞排空。海神听而时雨滂沱。天童迎而大水弥漫。讲说则华梵通韵。人天共遵。洪水断流。神光入宇。 现代汉语译本 司空寺，就是道场寺。因檀越（施主）的称呼而得名。严观和此寺的僧人说，现在的润州，在晋朝时称为南扬州。它的辖境很广阔，现在从中分出来成为润州。 八、阐明喜学重译 经文虽然已经翻译，但还不完全。增补了九千颂，使之灿然完备。唐证圣元年，于阗（古代西域国名，位于今新疆一带）的三藏（精通佛经者）实叉难陀（此云喜学），在东都（洛阳）佛授记寺，再次翻译旧的经文，并补全各种缺失。总共增加了九千颂，连同旧的共四万五千颂，合成为唐本八十卷（三十九品，九会）。大德义净三藏、弘景禅师、圆测法师、神英法师、法宝法师、贤首法师等共同翻译，复礼法师负责缀辑文字。 则天（武则天）经序中说：‘追溯深奥的佛法，翻译始于晋朝。时间已经过了六代，将近四百年。然而，圆满一部的经典，才得到三万多字。只是开启了半颗宝珠，未能窥见全部的宝藏。朕听说它的梵文本，先前在于阗国中。派遣使者恭敬地迎接，最近才到达这里。既然看到了百千的妙颂，于是披阅了十万的正文。’ 九、阐明正彰感应 翻译完成之后，最重要的是流通传播。特别彰显感应，劝人诵读书写和受持。传通感应中说：‘自从晋朝翻译了精微的佛法，就有双童显现瑞相。唐朝翻译了至高的教义，就有甘露呈现吉祥。冥冥之中有护卫，彰显无疑，亲自用御笔书写。在西域完成论著，就有地震和光芒流动。心志通彻清凉山，就能感应到玄妙的领悟。’书写经文，则经书闪耀五彩光芒，纸张散发四处香气，冬天葵菜开出艳丽的花朵，吉祥的鸟儿衔来鲜花。读诵经文，则感觉轻飘飘地行走在空中，明亮得如同照镜子。常常包含舍利（佛教圣物），恰好遇到神异的僧人。从地里涌现出金色的身躯，升到天上阻止修罗（恶神）的阵势。观想修行，则进入无生之证悟，赞颂的偈语响彻天空。海神听了，就及时降下滂沱大雨；天童迎接，则洪水弥漫。讲说经文，则华梵（汉梵）的音韵相通，人天共同遵从。洪水因此断流，神光进入房屋。
English
English version Sikong Temple is Daocheng Temple. It gets its name from the appellation of the *danyue* (benefactor). Yan Guan and the monks of this temple say that present-day Runzhou was called Nanyangzhou during the Jin Dynasty. Its territory was vast, and now it has been separated out to become Runzhou. 8. Clarifying Xixue's Re-translation Although the scriptures have been translated, they are not yet complete. Nine thousand *gathas* (verses) have been added to make them brilliantly complete. In the first year of the Zheng Sheng era of the Tang Dynasty, the *Tripitaka* (master of three baskets of Buddhist scriptures) Shicha Nanda (meaning 'Joy of Learning' in Chinese) from Khotan (an ancient kingdom in present-day Xinjiang), re-translated the old texts at the Buddha-Bestowed Prophecy Temple in the Eastern Capital (Luoyang), and supplemented various omissions. A total of nine thousand *gathas* were added, making a total of forty-five thousand *gathas* including the old ones, forming the eighty-volume Tang version (thirty-nine chapters, nine assemblies). The great virtuous *Tripitaka* Yijing, Chan Master Hongjing, Dharma Master Yuance, Dharma Master Shenying, Dharma Master Fabao, Dharma Master Xianshou, and others jointly translated, and Dharma Master Fuli was responsible for compiling the text. The preface to the scriptures by Empress Ze Tian (Wu Zetian) says: 'Tracing back to the profound meaning, the translation began in the Jin Dynasty. Six generations have passed, nearly four hundred years. However, only over thirty thousand words have been obtained from the complete set of scriptures. Only half a pearl has been opened, and the entire treasure has not been seen. I heard that its Sanskrit version was previously in the Kingdom of Khotan. Envoys were sent to respectfully welcome it, and it has recently arrived here. Now that I have seen hundreds of thousands of wonderful *gathas*, I have perused one hundred thousand correct texts.' 9. Clarifying the Manifestation of Response After the translation is completed, the most important thing is to circulate and spread it. Especially highlight the response, and encourage people to recite, write, and uphold it. The transmission of response says: 'Since the Jin Dynasty translated the subtle Dharma, twin children appeared with auspicious signs. When the Tang Dynasty translated the supreme teachings, nectar appeared with auspiciousness. There is protection in the unseen, clearly manifested, and personally written with the imperial brush. When the treatise was completed in the Western Regions, there was an earthquake and the flow of light. When the mind penetrates Mount Qingliang (Mount Wutai), one can sense the profound understanding.' Writing the scriptures, the scriptures shine with five colors, and the paper emits fragrance in all directions, winter sunflowers bloom with beautiful flowers, and auspicious birds carry flowers. Reciting the scriptures, one feels as if walking lightly in the air, as bright as looking in a mirror. Often containing *sarira* (Buddhist relics), one happens to encounter miraculous monks. Golden bodies emerge from the ground, and ascend to the sky to stop the array of *asuras* (evil spirits). Contemplating and practicing, one enters the realization of non-birth, and the verses of praise resound in the sky. When the sea god hears it, he sends down torrential rain in time; when the heavenly children welcome it, the flood spreads. Preaching the scriptures, the sounds of Chinese and Sanskrit are connected, and humans and gods jointly follow them. The flood therefore stops flowing, and divine light enters the house. --------------------------------------------------------------------------------
Chinese
良以一文之妙。摄义无遗。故一偈之功。能破地狱。盥掌之水。尚拯生灵。故读诵思修。功齐种智。宿生何幸。感遇斯文。其事迹昭彰。备于传记。 (上标列感应。下别释感应)。 双童现瑞 晋佛度跋陀罗。初于道场寺译经。堂前池内。每二青衣童子。从池中出。捧以香花。举众皆见。又以此经久在龙宫。龙王庆此传通。故令龙子给侍。亦有善神护诸左右。 甘露呈祥 唐实叉难陀。于证圣元年三月十四日辛酉初译。至圣历二年十月八日译新经讫。预于庚申之夕。天后梦遍天之内。皆降甘露。后一日壬戌。复降甘雨。新经初译之后。佛授记寺。诸大德。请贤首讲。敕令十月十五日开讲。至十二月十二日晚上。讲至华藏世界海震动之文。其讲堂内及寺院中。忽然震动。于时道俗数千共观。叹未曾有。三藏法师实叉难陀。及当寺大德明诠律师。德感法师。述兹灵应。具以奏闻。都维那慧表署状为首。以圣历三年腊月十九日。则天大圣皇后。亲运御笔批云。省状具云。昨因敷演微言。弘扬秘赜。初译之日。梦甘露以呈祥。开讲之辰。感地动而标异。斯乃如来降迹。用符九会之文。岂朕庸虚。敢当六种之应。披览来状。欣畅盈怀。宜付所司。颁示天下。 地震光流 西域记云 现代汉语译本：因为一篇文章的精妙，能够完整地包含所有的意义，所以诵读一个偈颂的功德，能够破除地狱的苦难。即使是洗手的水，尚且能够拯救生灵，因此读诵、思维、修习佛经，其功德等同于获得一切智慧（种智）。前世是多么幸运，才能感遇到这样的经文！这些事迹非常明显，都记载在传记中。 （上面标明了感应的事迹，下面分别解释这些感应）。 双童现瑞 晋代的佛度跋陀罗（Buddhabhadra，意为觉贤），最初在道场寺翻译佛经时，寺庙堂前的池塘里，经常有两位穿着青衣的童子从池中出来，捧着香花。所有在场的人都看到了。又因为这部经长期保存在龙宫中，龙王庆贺此经得以流传，所以命令龙子来侍奉。也有善神在左右护卫。 甘露呈祥 唐代的实叉难陀（Śikṣānanda，意为学喜）在证圣元年三月十四日辛酉开始翻译此经，到圣历二年十月八日翻译完成新的经文。在庚申日的晚上，天后梦见整个天空都降下了甘露。后一天壬戌日，又降下了甘雨。新经初译之后，佛授记寺的各位大德，请贤首法师讲解此经，皇帝下令在十月十五日开始讲解。到十二月十二日晚上，讲到华藏世界海震动的经文时，讲堂内和寺院中忽然发生了震动。当时有数千道俗共同观看，叹为前所未有。三藏法师实叉难陀，以及当寺的大德明诠律师、德感法师，记录了这些灵异的感应，并详细地奏报朝廷。都维那慧表署名上奏，在圣历三年腊月十九日，则天大圣皇后亲自用御笔批示说：‘奏状详细地说明，昨天因为敷演精微的言辞，弘扬深奥的秘密，初次翻译之日，梦见甘露来呈现祥瑞；开始讲解之时，感应到大地震动而显示奇异。这乃是如来降临的迹象，用来符合九会之文。难道是朕的庸碌，敢当六种震动的感应？披阅奏状，欣喜充满胸怀。应该交给有关部门，颁布昭示天下。’ 地震光流 《西域记》中记载