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English version Then it collapsed and scattered. In a short while, it was sent back. His body was stained with heavenly fragrance, which would not disappear for the rest of his life. Entering the Witness of No-Birth (also known as Gatha Praising Emptiness) The monk Jietuo (Liberation), whose surname was Xing, was from Wutai County, Daizhou. He became a monk at the age of seven, with lofty and far-reaching aspirations. Initially, he followed Zen Master Huichao of Baofuyan (Embracing Belly Rock) on Mount Jie, seeking a place to settle. Huichao had the ability to recognize talent and saw his potential. He told the assembly, 'Jietuo is harmonious and clear, not like any of you.' Before long, he had a great enlightenment. Later, he established a hermitage at Foguang Temple (Buddha Light Temple) southwest of Mount Wutai, reading the Avatamsaka Sutra (Flower Garland Sutra). He also practiced the Buddha Light Contemplation based on the sutra. He frequently went to the ancient Dafu Temple (Great Blessing Temple) north of the southeast garden of Zhongtai (Central Terrace), seeking Manjusri (wisdom), personally receiving Manjusri's teachings. Manjusri said, 'Why do you need to personally pay homage to me now? You can teach and blame yourself, and you will surely have a great enlightenment.' Later, because of his own seeking, he realized the principle of no-birth and also obtained the joy of Dharma. Therefore, he lamented his solitary goodness and contemplated how to widely benefit others, sincerely praying to the Greatly Enlightened One, asking the Buddhas to certify this mind. Then he felt the Buddhas appear and speak a verse, saying: 'The Buddhas' profound Dharma of stillness and extinction, is now attained after countless kalpas of practice. If one can open and understand this Dharma eye, all Buddhas will rejoice.' Jietuo further asked in the air, 'If the Dharma of stillness and extinction can be spoken, how can it be taught to others?' The Buddhas then disappeared, but a voice warned, 'Expedient wisdom is the lamp, illuminating the realm of the mind. If you want to investigate the true Dharma, you will see nothing.' Once, the governor of this prefecture invited him to transmit the incense precepts. After the Dharma service was completed, he was about to return east. The governor and the assembly sent him to the east of the city. It was getting late, and he wanted to burn incense, when he heard a voice in the air above the city saying: 'Joining palms as flowers, the body as an offering, a good heart is true incense, praise and incense spread. The Buddhas hear this incense, following the sound to save and deliver, all of you work hard and diligently, and never doubt each other.' Therefore, it is said that the Gatha praises emptiness. The rest of the extensive events are recorded in the biography. Perhaps he was an incarnation of a Mahasattva, and the matter is difficult to investigate in detail. His virtue was vast and his teachings were profound, unmatched by anyone. Sea God Listening to Lectures The monk Daoying, whose surname was Chen, was from Puzhou. At the age of eighteen, his parents married him a wife. They lived together for five years, vowing not to touch each other. Later --------------------------------------------------------------------------------
Chinese
于并州炬法师下听华严经。便落发入太行山柏梯寺。修行止观。曾属亢旱。讲华严经以祈甘泽。有二老翁。各二童侍。恒来在座。英每异之。后因问由绪。答云。弟子并是海神。爱此经故。共来听受。英曰。今为檀越讲经。请下微雨。神乃敕二童。童便从牕孔中出。须臾滂沛。远近咸赖焉。二翁拜谢。倏然而灭。 华藏受生 隋朝僧灵干。姓李氏。狄道人。依衍法师出家。年十八。能讲华严。住兴善寺。为译经证义沙门。后遇疾而死。数日乃苏。云往兜率天见休远二法师。并坐华台。光辉绝世。谓干曰。与我报诸弟子。后皆生此。干志奉华严。常依经作华藏观。及弥勒天宫观。至于疾甚。目睛上视。若有所见。沙门童真问之。答曰。向见青衣童子。引至兜率天宫。而天乐非久。终坠轮回。莲华藏是所图也。言终气绝。须臾复苏。真问何所见。干曰。见大水遍满。花如车轮。而坐其上。所愿足矣。言绝而逝。 华梵通韵 宋朝求那䟦陀罗。唐言功德贤。中天竺人。初学五明诸论。靡不该通。后崇佛法。深入三藏。进学大乘。大乘师试令探取经匣。即得华严。师喜之。令其讲说。元嘉十二年至广州。刺史车朗奏闻太祖。遣使迎接。南谯王义宣等。并师事之。集义学沙门七百余众。谯王欲请讲华严 现代汉语译本：在并州炬法师处听闻《华严经》，于是剃度出家，进入太行山的柏梯寺，修行止观。曾遇到大旱，（法师）讲解《华严经》以祈求甘霖。有两位老翁，各自带着两个童子侍奉，经常来听讲。法师常常觉得奇怪。后来询问他们的来历，（老翁们）回答说：‘弟子们都是海神，因为喜爱这部经，所以一起来听受。’法师说：‘现在我为各位檀越讲解经文，请降下小雨。’海神于是命令两个童子。童子便从窗孔中出去，不久就下起了大雨，远近都得到了恩泽。两位老翁拜谢后，忽然消失不见。 华藏受生 隋朝僧人灵干（Linggan），姓李，是狄道人。依止衍法师出家。十八岁时，就能讲解《华严经》，住在兴善寺，担任译经证义沙门。后来生病去世，几天后又苏醒过来，说自己去了兜率天（Tushita Heaven），见到了休远（Xiuyuan）和二位法师，都坐在华台上，光辉绝世。他们对灵干说：‘替我告诉各位弟子，以后都会往生到这里。’灵干立志奉行《华严经》，常常依据经文修习华藏观（Huazang Contemplation）以及弥勒天宫观（Maitreya Heavenly Palace Contemplation）。等到病重时，眼睛向上看，好像看到了什么。沙门童真（Tongzhen）问他，他回答说：‘刚才看见青衣童子，引导我到兜率天宫。但是天上的快乐不会长久，最终还是会坠入轮回，莲华藏世界（Lotus Treasury World）才是我所向往的。’说完就断气了。过了一会儿又苏醒过来，童真问他看到了什么，灵干说：‘看见大水遍满，花朵像车轮一样大，我坐在花朵上面，所希望的都满足了。’说完就去世了。 华梵通韵 宋朝求那跋陀罗（Gunabhadra），唐朝话的意思是功德贤，是中天竺人。起初学习五明诸论，没有不通晓的。后来崇尚佛法，深入三藏，进而学习大乘佛法。大乘师让他尝试探取经匣，立刻就得到了《华严经》。大乘师很高兴，让他讲解这部经。元嘉十二年到达广州，刺史车朗上奏给太祖，太祖派使者迎接。南谯王义宣（Yixuan）等人，都以他为师。聚集义学沙门七百多人，谯王想请他讲解《华严经》。
English
English version: While listening to the Avatamsaka Sutra under Dharma Master Ju in Bingzhou, he shaved his head and entered Baiti Temple on Mount Taihang, practicing Samatha-Vipassana. Once, during a severe drought, he lectured on the Avatamsaka Sutra to pray for sweet rain. Two old men, each attended by two children, would always come to the assembly. Ying often found this strange. Later, he inquired about their origins. They replied, 'We disciples are all sea gods, and we come to listen because we love this sutra.' Ying said, 'Now I am lecturing on the sutra for you benefactors, please send down a light rain.' The gods then ordered the two children. The children went out through the window holes, and soon a heavy rain fell, benefiting all far and near. The two old men bowed and thanked him, then suddenly disappeared. Rebirth in the Lotus Treasury During the Sui Dynasty, the monk Linggan (Linggan), whose surname was Li, was a native of Didao. He became a monk under Dharma Master Yan. At the age of eighteen, he was able to lecture on the Avatamsaka Sutra. He resided at Xingchan Temple and served as a scripture translation and proofreading Shramana. Later, he fell ill and died, but revived after several days. He said that he had gone to Tushita Heaven (Tushita Heaven) and saw Dharma Masters Xiuyuan (Xiuyuan) and sitting on lotus platforms, their radiance unparalleled. They said to Linggan, 'Tell my disciples that they will all be reborn here in the future.' Linggan aspired to uphold the Avatamsaka Sutra and often practiced the Huazang Contemplation (Huazang Contemplation) and the Maitreya Heavenly Palace Contemplation (Maitreya Heavenly Palace Contemplation) according to the sutra. When he became seriously ill, his eyes looked upward, as if he saw something. The Shramana Tongzhen (Tongzhen) asked him, and he replied, 'I just saw a boy in green robes leading me to Tushita Heavenly Palace. But the happiness of heaven will not last long, and eventually I will fall into Samsara. The Lotus Treasury World (Lotus Treasury World) is what I aspire to.' After saying this, he died. After a while, he revived again. Tongzhen asked him what he had seen. Linggan said, 'I saw a great flood everywhere, and flowers as big as cartwheels, and I was sitting on them. My wishes have been fulfilled.' After saying this, he passed away. Harmony between Sanskrit and Chinese During the Song Dynasty, Gunabhadra (Gunabhadra), which means 'Virtuous Merit' in Chinese, was from Central India. He initially studied the five sciences and was proficient in all of them. Later, he revered Buddhism and deeply studied the Tripitaka, advancing to the study of Mahayana Buddhism. The Mahayana teacher asked him to try to retrieve a scripture box, and he immediately obtained the Avatamsaka Sutra. The teacher was pleased and asked him to lecture on it. In the twelfth year of Yuanjia, he arrived in Guangzhou. The governor Che Lang reported this to Emperor Taizu, who sent envoys to welcome him. Prince Yixuan of Nanqiao (Yixuan) and others all took him as their teacher. He gathered more than seven hundred Shramanas who studied the meaning of the scriptures. Prince Qiao wanted to invite him to lecture on the Avatamsaka Sutra. --------------------------------------------------------------------------------
Chinese
经。以华言未通。有怀愧叹。即朝夕礼忏。虔请观音以求冥应。遂梦有人执剑。持一人首。来至其前曰。何忧。于是具陈上事。即刎却陀首。更置新头。语令回转。得无痛耶。答曰。不痛。豁然便觉。备悟华言。遂讲华严至十数遍。 人天共遵 魏勒那摩提。此言宝意。中天竺人。博文赡学。通诵一亿偈经。尤明禅性。以正始初。至洛阳。译十地等论二十四卷。意神理标峻。慧悟绝伦。领受华音。妙穷清切。帝每令讲华严经。精义颖发。尝处高座。忽有持笏执名者。形如大官。云天帝令来请法师讲华严。法事所资。独不能逮。都讲焚香。维那梵呗。咸亦须之。讲席众僧。悉皆同见。意熙怡微笑。告众辞诀。奄然卒于法座。都讲等僧。亦同时入灭(传云。当知华严秘藏。天上人间。无不宗重)。 洪水断流 杜顺和尚。俗姓杜氏。讳法顺。京兆杜陵人也。操行高洁。学无常师。以华严为业。尝居山。将欲种葵。地多虫蚁。乃巡疆定封。虫便外徙。尽力耕垦。一无所损。三原县人。自生聋哑。顺乃召之与语。应言便愈。因诣南山属横渠泛溢。止之断流。徐步而过。将终之日。普会有缘。声色不渝。言终而逝。葬樊川北原。今全身塔在长安南华严寺。事迹颇多。别传云是文殊化身也。 (师 现代汉语译本： 经文用汉语表达不流畅，对此深感惭愧。于是早晚虔诚礼拜忏悔，恳请观音菩萨给予冥冥中的感应。随即梦见有人手持宝剑，拿着一颗人头来到他面前说：‘有什么可忧虑的？’于是他详细陈述了上述情况。那人便砍下陀（陀，专有名词）的头，换上一个新的头，并问他转动时是否感到疼痛。回答说：‘不痛。’随即豁然醒悟，完全领会了汉语。于是开始讲解《华严经》，讲了十多遍。 人天共同遵奉 魏勒那摩提（Weile Namoti，宝意）：意为宝意。是中天竺人。博学多闻，通晓并背诵一亿偈颂的经文，尤其精通禅定之性。在正始初年，来到洛阳，翻译了《十地经论》等二十四卷。他的思想深邃，见解高超，智慧超群。领悟并接受汉语的发音，精妙地掌握了清晰准确的表达。皇帝经常让他讲解《华严经》，他精辟的见解如泉涌般涌现。曾经在高座上讲经时，忽然有手持笏板、拿着名帖的人，形貌如同大官，说天帝命令他来请法师讲解《华严经》，讲经所需的资用，唯独不能亲自送达，需要都讲焚香，维那唱诵梵呗，都需要这些。讲席上的众僧，都一同看见了。魏勒那摩提（Weile Namoti，宝意）面带喜悦的微笑，向众人告别，安详地在法座上圆寂。都讲等僧人，也同时入灭。（传记中说：应当知道《华严经》的秘密宝藏，天上人间，没有不尊崇重视的）。 洪水断流 杜顺和尚（Dushun Heshang）：俗姓杜氏，名法顺，京兆杜陵人。品行高尚纯洁，学习没有固定的老师，以修习《华严经》为事业。曾经住在山里，将要种植葵菜，但土地上有很多虫蚁。于是他巡视田地，划定界限，虫蚁便迁移到外面，尽力耕种，没有受到任何损害。三原县有个人，天生聋哑，杜顺（Dushun）便召见他与他说话，那人应声回答，病就好了。一次前往南山，正遇上横渠河水泛滥，杜顺（Dushun）阻止河水，河水便断流，他从容地走过河。临终之际，普遍与有缘人告别，容貌神色没有改变，说完话就去世了。安葬在樊川北原。现在全身塔在长安南华严寺。他的事迹很多，另有传记说他是文殊菩萨的化身。 （师，专有名词）