English
English version: Because the subtlety of a single text can completely encompass all meanings, the merit of reciting a single verse can break through the suffering of hell. Even water used for washing hands can still save sentient beings. Therefore, reading, contemplating, and practicing the scriptures have merit equal to attaining complete wisdom (Sarvajña). How fortunate to have encountered such a text in a past life! These events are clearly evident and recorded in biographies. (The above lists the events of response, and the following explains the responses separately). Twin Children Manifesting Auspiciousness During the Jin Dynasty, Buddhabhadra (Buddhabhadra, meaning Worthy of Awakening), initially translated scriptures at Daochang Temple. In front of the hall, within the pond, two boys dressed in blue would emerge from the pond, holding fragrant flowers. Everyone present witnessed this. Furthermore, because this scripture had been kept in the Dragon Palace for a long time, the Dragon King celebrated its transmission, so he ordered the dragon sons to attend. There were also benevolent deities protecting on all sides. Sweet Dew Presenting Auspiciousness During the Tang Dynasty, Śikṣānanda (Śikṣānanda, meaning Joy of Learning) began translating this scripture on the Xin-You day, the fourteenth day of the third month of the first year of the Zheng Sheng era, and completed the translation of the new scripture on the eighth day of the tenth month of the second year of the Sheng Li era. On the evening of the Geng-Shen day, the Empress dreamt that sweet dew was falling throughout the entire sky. On the following Ren-Xu day, there was also a rainfall of sweet rain. After the initial translation of the new scripture, the great monks of Foshouji Temple invited Master Xianshou to lecture on it, and the Emperor ordered the lecture to begin on the fifteenth day of the tenth month. On the evening of the twelfth day of the twelfth month, when lecturing on the passage about the shaking of the ocean of the Hua-zang world, the lecture hall and the temple suddenly shook. At that time, thousands of monks, nuns, and laypeople witnessed it together, marveling at what had never been seen before. The Tripitaka Master Śikṣānanda, as well as the virtuous lawyer Mingquan and Dharma Master Degan of the temple, recorded these miraculous responses and reported them in detail to the court. The Duweina Huibiao signed the memorial, and on the nineteenth day of the twelfth month of the third year of the Sheng Li era, the Great Sage Empress Zetian personally wrote in her own hand: 'The memorial details that yesterday, because of expounding subtle words and propagating profound secrets, on the day of the initial translation, I dreamt of sweet dew presenting auspiciousness; at the time of the lecture, I sensed the earth shaking and displaying strangeness. This is a sign of the Tathagata descending, to accord with the text of the Nine Assemblies. How could my mediocrity dare to receive the response of the Six Kinds of Shaking? Reading the memorial, joy fills my heart. It should be handed over to the relevant departments and promulgated to the world.' Earthquake and Light Flow The Records of the Western Regions states --------------------------------------------------------------------------------
Chinese
。世亲菩萨。是无著之昆弟也。性负聪敏。良缘未具。遂以小乘为业。三端妙耸。峻若霜峰。四辨横分。利如星剑。无著知小乘权教。接引下机。慰疲俗而置化城。诱穷子而持粪器。遂设方便。托病在床。令唤世亲。示将去世。世亲闻已。不日至焉。无著见之。广说病源。因开大教云。及吾未死之间。读吾所习经典。世亲即读华严。乃见毗卢法界。普贤行海。如日光而总照。若帝网之相含。因生信悟。叹曰。可取利剑。断吾舌根。用明己赞小乘之失。兄止之曰。如人因地而倒。亦因地而起。昔日以舌毁于大乘。今可将舌以赞大乘。遂入山披览大乘。造十地论。论成之日。大地遍震。光明洞然。国主自谒曰。得阿罗汉等果耶。答曰。未得。既未得圣果。何以地动。答曰。贫道小年不信大乘。今者良为造大乘论而得地动。故云地震流光(第二离垢地章见后)。 感通玄悟 北齐太和年中。第三王子。于清凉山。求文殊师利菩萨。焚身供养。有随侍阉官刘谦之。自叹刑余。又睹王子焚躯之事。乃奏乞入山修道。既谐所欲。遂赍此经一部。昼夜精勤。礼忏读诵。心祈妙德。以希冥祐。绝粒饮水。垂三七日。形气虽微。而丹恳弥着。忽感髭须尽生。复丈夫相。神彩通悟。洞晓幽旨。覃思精修。爰造斯经之论。始终纶 现代汉语译本：世亲菩萨（Vasubandhu，一位著名的佛教论师），是无著（Asanga，瑜伽行派创始人之一）的兄弟。他天性聪慧，但因缘尚不具足，于是以修习小乘佛法为业。他的理论精妙深邃，像霜峰一样高耸；他的辩才横溢，像星剑一样锐利。无著知道小乘是权宜之教，用来接引根基较浅的众生，像用化城来安慰疲惫的旅人，用粪器来引导贫穷的儿子。于是他设了一个方便之计，假装生病卧床，让人去叫世亲来，并暗示自己将要去世。世亲听闻后，没过几天就赶来了。无著见到他，详细地说了自己的‘病源’，并借此开启了大乘佛法，说：‘在我还没死之前，你读读我所学习的经典吧。’世亲于是读诵《华严经》，从而见到了毗卢遮那佛（Vairocana，报身佛）的法界，普贤菩萨（Samantabhadra，象征菩萨的行愿）的行愿之海，就像日光一样总括照耀，又像帝释天的因陀罗网一样相互含摄。因此生起了信心和领悟，感叹道：‘真应该拿来利剑，斩断我的舌根，用来表明我过去赞扬小乘的过失。’无著劝阻他说：‘就像人因为地而倒下，也因为地而站起来一样。过去你用舌头诽谤大乘，现在可以用舌头来赞扬大乘。’于是世亲进入山中，广泛阅读大乘经典，撰写了《十地论》。《十地论》完成之日，大地普遍震动，光明洞彻。国王亲自来拜谒，问道：‘您是证得了阿罗汉（Arhat，断尽烦恼，证入涅槃的圣者）之类的果位了吗？’世亲回答说：‘还没有证得。’国王问：‘既然还没有证得圣果，为什么会发生地动呢？’世亲回答说：‘贫道年轻时不相信大乘佛法，现在因为撰写大乘论典而导致了地动。’所以说地震流光（出自《十地经论》第二离垢地章节）。 感通玄悟 北齐太和年间，第三王子在清凉山祈求文殊师利菩萨（Manjusri，象征智慧的菩萨），焚烧自身供养。有一位随侍的阉官刘谦之，感叹自己身受宫刑，又亲眼目睹王子焚身之事，于是上奏请求入山修道。得到允许后，他携带一部《妙法莲华经》，日夜精勤地礼拜忏悔、读诵经典，心中祈求文殊菩萨的加持，希望得到冥冥中的保佑。他断绝饮食，只饮水，持续了三七二十一天。虽然形体气力衰微，但他的虔诚更加显著。忽然感到胡须全部长了出来，恢复了男子的相貌，精神焕发，通达领悟，洞晓幽深的旨意。深入思考，精勤修习，于是撰写了这部经的论著，始终条理清晰。
English
English version: Vasubandhu (a renowned Buddhist philosopher), was the brother of Asanga (one of the founders of the Yogacara school). He was naturally intelligent, but his conditions were not yet complete, so he practiced Hinayana Buddhism. His theories were exquisite and profound, towering like frosty peaks; his eloquence was overflowing, sharp as a star sword. Asanga knew that Hinayana was an expedient teaching, used to guide beings with shallower roots, like using a phantom city to comfort weary travelers, and using a dung-sweeper to guide poor sons. So he devised a convenient plan, pretending to be sick in bed, and had someone call Vasubandhu, implying that he was about to pass away. Upon hearing this, Vasubandhu arrived in a few days. Asanga, seeing him, explained his 'illness' in detail, and used this as an opportunity to introduce Mahayana Buddhism, saying, 'Before I die, read the scriptures I have been studying.' Vasubandhu then recited the Avatamsaka Sutra (Flower Garland Sutra), and thus saw the Dharmadhatu (realm of reality) of Vairocana (the embodiment of the Dharmakaya), and the ocean of vows and practices of Samantabhadra (the bodhisattva symbolizing practice and vows), just like the sunlight that illuminates everything, and like the net of Indra that contains each other. Therefore, he developed faith and understanding, and exclaimed, 'I should take a sharp sword and cut off my tongue, to show my past mistakes in praising Hinayana.' Asanga dissuaded him, saying, 'Just as a person falls because of the ground, so also does he rise because of the ground. In the past, you slandered Mahayana with your tongue, now you can use your tongue to praise Mahayana.' So Vasubandhu entered the mountains, extensively read Mahayana scriptures, and wrote the Treatise on the Ten Stages (Dashabhumika Sutra). On the day the Treatise on the Ten Stages was completed, the earth shook universally, and the light shone through. The king personally came to pay homage and asked, 'Have you attained the fruit of an Arhat (one who has extinguished all afflictions and entered Nirvana)?' Vasubandhu replied, 'I have not yet attained it.' The king asked, 'Since you have not yet attained the holy fruit, why did the earth shake?' Vasubandhu replied, 'This poor monk did not believe in Mahayana Buddhism when he was young, but now the earth shook because I wrote the Mahayana treatise.' Therefore, it is said that the earthquake flowed with light (from the second chapter of the Dashabhumika Sutra). Profound Enlightenment Through Response During the Taihe period of the Northern Qi Dynasty, the third prince sought Manjusri Bodhisattva (the bodhisattva symbolizing wisdom) on Mount Qingliang, burning his body as an offering. A eunuch attendant, Liu Qianzhi, lamented his castration and witnessed the prince's self-immolation, so he requested permission to enter the mountain to cultivate the Way. After obtaining permission, he carried a copy of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), diligently prostrating, repenting, and reciting the scriptures day and night, praying in his heart for the blessings of Manjusri Bodhisattva, hoping to receive hidden protection. He abstained from food and only drank water, lasting for three weeks. Although his physical strength was weak, his sincerity became more evident. Suddenly, he felt that his beard had grown back completely, restoring his male appearance, his spirit was refreshed, and he understood the profound meaning. He thought deeply and practiced diligently, and thus wrote a commentary on this sutra, with clear and consistent reasoning from beginning to end. --------------------------------------------------------------------------------
Chinese
综。凡六百卷。遂以奏闻。高祖敬信。有倍常日。华严一教。于斯转盛。 又后魏沙门灵辨。太原晋阳人。宿植胜善。常读大乘。及见华严。偏加钻仰。乃顶戴此经。入清凉山寺。求文殊师利潜护。凡历一岁。足破血流。肉尽骨穿。忽闻空中谓之曰。汝止之。但思惟此经。于是披卷。豁然大悟。后熙平元年。岁次大梁正月内。于清凉寺。敬造华严论演义释文。穷微洞奥。至二年初。徙居悬瓮山嵩岩寺。造论一百卷。余具如传。若准论序。但云在悬瓮感通。今据传文故。亦清凉感通玄悟也。 经辉五色 后魏安丰郡王延明。中山王元熙。并以宗室英露。博通归一。处心无上。稽首圆宗。以香和墨。写华严经一百部。金字华严经一部。皆五香为藏。七宝为函。静夜良辰。清斋行道。即放神光五色。照耀堂宇。众所咸睹。因而发心。不可胜纪。 楮香四达 僧德圆。不知氏族。天水人也。常以华严为业。读诵受持。妙统宗极。遂修一净园。植诸谷楮。并种以香草。杂以鲜花。每一入园。必加洗濯。身着净衣。溉以香水。楮生三载。香气四达。后别立净室(剥楮取皮。浸以沉水。护净造纸)。书写此经。才书数行。每字光发。照明院宇。又神人执戟。现形警卫。又有青衣梵童。无何而至。手执 综。总计六百卷。于是上奏给高祖。高祖非常敬重和信奉，超过往常。华严宗的教义，因此更加兴盛。 另外，后魏的沙门（Shamen，出家修道的人）灵辨（Lingbian），是太原晋阳人。他宿世种下殊胜的善根，经常读诵大乘经典。等到见到《华严经》，就更加钻研仰慕。于是他头顶着这部经，进入清凉山寺，祈求文殊师利（Wenshushili，智慧的象征）的暗中护佑。经历了一年，脚破裂出血，肉烂尽，骨头都露了出来。忽然听到空中对他说：‘你停止吧，只要思维这部经。’于是他打开经卷，豁然大悟。后来在熙平元年，岁次大梁正月，在清凉寺，恭敬地造《华严论演义释文》，穷究精微，洞彻奥妙。到第二年初，迁移到悬瓮山嵩岩寺，造论一百卷。其余的详细情况记载在传记中。如果按照论的序言，只说在悬瓮山感应通达。现在根据传记的文字，所以也说是清凉山感应通达玄妙的领悟。 经书辉耀五色光芒 后魏的安丰郡王延明（Yanming），中山王元熙（Yuanxi），都因为是宗室的英才，博学通达归于一理。他们心怀无上之境，稽首于圆满的宗义。用香和墨，书写《华严经》一百部，金字《华严经》一部，都用五种香料做成经匣，用七宝做成经函。在静夜良辰，清净斋戒，修行佛道的时候，就放出五色的神光，照耀堂宇，众人都亲眼所见。因此而发心的人，数不胜数。 楮树的香气远播 僧人德圆（Deyuan），不知道他的氏族，是天水人。他经常以《华严经》为事业，读诵受持，精妙地统摄宗义的极境。于是他修造一个清净的园子，种植各种谷皮楮树，并且种植香草，杂以鲜花。每次进入园子，必定加以洗涤，身穿干净的衣服，用香水浇灌。楮树生长了三年，香气远播。后来另外建立清净的房间（剥楮树皮，浸泡在沉香水中，精心制造纸张），书写这部经。才书写几行，每个字都发出光芒，照明院宇。又有神人拿着戟，显现身形警戒护卫。又有青衣梵童，不知从何而来，手持