English
English version: He felt ashamed that the scriptures were not fluently expressed in Chinese. Therefore, he prostrated and repented morning and evening, earnestly requesting Guanyin (Avalokiteśvara) for a response in the unseen. Then he dreamed that someone was holding a sword, carrying a human head, and came to him saying, 'What is there to worry about?' So he described the above situation in detail. The person then cut off Tuo's (Tuo, proper noun) head, replaced it with a new one, and asked him if he felt any pain when turning it. He replied, 'No pain.' Then he suddenly awoke and fully understood Chinese. So he began to lecture on the Avatamsaka Sutra, lecturing it more than ten times. Respected by Gods and Humans Alike Weile Namoti (Weile Namoti, meaning Treasure Intent): Meaning Treasure Intent. He was a native of Central India. He was erudite and learned, able to recite one hundred million verses of scriptures, and especially proficient in the nature of Chan (Zen) meditation. In the early years of the Zhengshi era, he came to Luoyang and translated twenty-four volumes of treatises such as the Dasabhumika Sutra. His thoughts were profound, his insights were brilliant, and his wisdom was unparalleled. He understood and accepted the pronunciation of Chinese, and exquisitely mastered clear and accurate expression. The emperor often had him lecture on the Avatamsaka Sutra, and his insightful views emerged like a spring. Once, while lecturing on a high seat, suddenly someone holding a scepter and a name card, with the appearance of a high official, said that the Heavenly Emperor had ordered him to invite the Dharma Master to lecture on the Avatamsaka Sutra. The resources needed for the Dharma service could not be delivered personally, and the chief lecturer needed to burn incense, and the chant leader needed to chant Sanskrit hymns, all of which were necessary. All the monks at the lecture saw this together. Weile Namoti (Weile Namoti, meaning Treasure Intent) smiled joyfully, bid farewell to the assembly, and peacefully passed away on the Dharma seat. The chief lecturer and other monks also entered Nirvana at the same time. (The biography says: It should be known that the secret treasure of the Avatamsaka Sutra is revered and valued by all, both in heaven and on earth). Floodwaters Ceased Venerable Dushun (Dushun Heshang): His lay surname was Du, and his name was Fashun. He was a native of Duling in Jingzhao. His conduct was noble and pure, and he had no fixed teacher. He devoted himself to the study of the Avatamsaka Sutra. Once, while living in the mountains, he was about to plant sunflowers, but the land was full of insects and ants. So he patrolled the fields and demarcated the boundaries, and the insects migrated outside. He cultivated diligently without any damage. There was a person in Sanyuan County who was born deaf and mute. Dushun (Dushun) summoned him and spoke to him, and the person responded and was cured. Once, while going to Nanshan, he encountered the Hengqu River overflowing. Dushun (Dushun) stopped the water, and the water ceased to flow. He walked across the river calmly. On the day of his death, he bid farewell to those with karmic connections, his appearance and expression unchanged. He passed away after speaking. He was buried in the northern plains of Fanchuan. Now his full-body stupa is located in the Huayan Temple south of Chang'an. There are many accounts of his deeds, and another biography says that he was an incarnation of Manjushri Bodhisattva. (Master, proper noun) --------------------------------------------------------------------------------
Chinese
童子时。常于宅后冢上。为众说法。闻者皆悟大乘。至今说法冢见在。又于终南山集华严所诠之义。作法界观文。既已成就。聚火焚烧。契合圣心。一字无损。时感海会菩萨。现身赞叹。同申供养)。 神光入宇 唐法藏和尚。字贤首。俗姓康氏。康居国人。初贤首母梦异光而孕。及生而慕无上。后遇俨法师于云华寺讲华严。贤首至中夜。忽见神光来烛庭宇。贤首叹曰。当有异人发弘大教。及明。乃遇俨和尚。自是伏膺。深入无尽。又于云花寺开讲。有光明现从口出。须臾成盖。众所知见。 偈功破狱(觉林菩萨全章偈文见后) 纂灵记云。文明元年。京兆人。姓王。名明干。本无戒行。曾不修善。因患致死。被二人引至地狱。地狱门前。见一僧。云是地藏菩萨。乃教王氏诵偈云。若人欲了知。三世一切佛。应当如是观。心造诸如来(此晋经偈)。菩萨授经已。谓之曰。诵得此偈。得排地狱苦。其人诵已。遂入见王。王问此人有何功德。答云。惟受持一四句偈。具如上说。王遂放免。当诵偈时。声所至处。受苦之人。皆得解脱。王氏后三日方苏。忆持此偈。向诸道俗说之。参验偈文。方知是华严经。夜摩天宫无量菩萨云集所说。即觉林菩萨偈也。今经云。若人欲了知。三世一切佛。应观法界 现代汉语译本： 童子时代，他经常在住宅后面的坟墓上为众人说法。听闻者都领悟了大乘佛法。至今，说法冢依然存在。他又在终南山汇集《华严经》所诠释的义理，创作了《法界观文》。完成之后，他聚集柴火焚烧，文稿与圣人的心意完全契合，没有一个字被损坏。当时感得海会菩萨现身赞叹，一同表达供养之意。 神光照亮庭院 唐朝法藏和尚（Fazang）(唐代高僧，华严宗实际创始人)，字贤首（Xianshou），俗姓康氏，是康居国（Kangju）人。当初，贤首的母亲梦见奇异的光芒而怀孕。等到他出生后，就仰慕无上的佛法。后来在云华寺（Yunhua Temple）遇到俨法师（Yan Fashi）讲解《华严经》。贤首在半夜时分，忽然看见神光照亮庭院。贤首感叹道：‘应当有异人来弘扬伟大的佛法。’到了天亮，就遇到了俨和尚，从此心悦诚服，深入无尽的佛法奥义。他又在云花寺开讲佛法，有光明从口中发出，不久就形成伞盖的形状，众人都亲眼看见。 偈颂之功破地狱（觉林菩萨全章偈文见后） 《纂灵记》记载，文明元年，京兆（Jingzhao）人，姓王，名明干（Minggan），本来没有戒行，也不曾修善。因为生病而死，被两个人带到地狱。在地狱门前，见到一位僧人，说是地藏菩萨（Ksitigarbha）。于是教王氏诵念偈颂说：‘若人欲了知，三世一切佛，应当如是观，心造诸如来。’（此为晋译经文中的偈颂）。菩萨传授经文后，对他说：‘诵念此偈，可以脱离地狱的苦难。’那人诵念之后，就进去见阎王。阎王问这个人有什么功德。回答说：‘唯独受持一句四句偈，就像上面所说的那样。’阎王于是放了他。当诵念偈颂时，声音所到之处，受苦的人都得到解脱。王氏在三天后才苏醒，回忆起所持的偈颂，向各位道俗讲述此事。参验偈文，才知道是《华严经》中，夜摩天宫（Yama Heaven）无量菩萨云集所说的，也就是觉林菩萨偈。现在经文说：‘若人欲了知，三世一切佛，应观法界。’
English
English version: As a child, he often preached to the public on the tombs behind his residence. Those who heard him all understood the Mahayana Buddhism. To this day, the 'preaching tomb' still exists. He also gathered the meanings explained in the Avatamsaka Sutra at Zhongnan Mountain and created the 'Fa Jie Guan Wen' (Treatise on Contemplation of the Dharmadhatu). After it was completed, he gathered firewood and burned it. The text perfectly matched the mind of the sages, and not a single word was damaged. At that time, he felt the Samantabhadra assembly of Bodhisattvas appear and praise him, and together they expressed their offerings. Divine Light Enters the Courtyard The Tang Dynasty monk Fazang (Fazang) (a prominent monk of the Tang Dynasty and the actual founder of the Huayan School), whose courtesy name was Xianshou (Xianshou), and whose secular surname was Kang, was a native of Kangju (Kangju). Initially, Xianshou's mother dreamed of an unusual light and became pregnant. After he was born, he admired the supreme Dharma. Later, he met Dharma Master Yan (Yan Fashi) at Yunhua Temple (Yunhua Temple) lecturing on the Avatamsaka Sutra. In the middle of the night, Xianshou suddenly saw a divine light illuminating the courtyard. Xianshou exclaimed, 'There should be an extraordinary person to promote the great Dharma.' At dawn, he met the Venerable Yan, and from then on, he submitted himself and deeply entered the endless mysteries of the Dharma. He also began to lecture at Yunhua Temple, and a light appeared from his mouth, soon forming a canopy, which everyone saw with their own eyes. The Merit of the Gatha Breaks Through Hell (The full chapter of the Gatha of Bodhisattva Jue Lin is found later) The 'Zuan Ling Ji' records that in the first year of the Wenming era, a man from Jingzhao (Jingzhao), surnamed Wang, named Minggan (Minggan), originally had no precepts and had never cultivated good deeds. Because of illness, he died and was led to hell by two people. At the gate of hell, he saw a monk, who said he was Bodhisattva Ksitigarbha (Ksitigarbha). So he taught Wang to recite the gatha, saying, 'If a person wants to know, all Buddhas of the three times, should contemplate thus, the mind creates all Tathagatas.' (This is a gatha from the Jin translation of the sutra). After the Bodhisattva transmitted the sutra, he said to him, 'Reciting this gatha can escape the suffering of hell.' After that person recited it, he went in to see King Yama. King Yama asked what merits this person had. He replied, 'I only uphold a four-line gatha, as mentioned above.' King Yama then released him. When the gatha was recited, all those who were suffering where the sound reached were liberated. Wang woke up three days later, recalled the gatha he had held, and told the story to the monks and laity. Examining the gatha, they realized that it was from the Avatamsaka Sutra, spoken by the countless Bodhisattvas gathered in the Yama Heaven (Yama Heaven), which is the Gatha of Bodhisattva Jue Lin. Now the sutra says, 'If a person wants to know, all Buddhas of the three times, should contemplate the Dharmadhatu.' --------------------------------------------------------------------------------
Chinese
性。一切惟心造。大意是同。意明地狱心造。了心造佛。地狱自空耳。既一偈之功。能破地狱。何况一卷一品一部之玄微。愿思此言。勉共传诵。 盥水拯生 僧伽弥多罗。师子国第三果人也。麟德年初。来仪震旦。高宗大帝。甚加尊重。处于禁中。岁余供养。多罗请寻圣迹。遂往清凉山。敬礼文殊。因出至西太原寺。时属诸僧转华严经。乃问曰。此是何经。答是华严。多罗肃然改容曰。不知此处亦有是经耶。合掌欢喜。赞叹久之曰。此大方广功德难思。西国相传。有人读此经。以水盥掌。所沾虫蚁。而舍命者皆得生天。何况受持读诵。观察思惟者欤。 十明续集感通 上诸感应。具演义钞。其余英师感应传。及会玄记等。节录于后。以广感通。 景云成盖(见疏钞缘起行迹) 唐清凉国师。讳澄观。字大休。会稽人。姓夏侯氏。生于玄宗开元戊寅。身长九尺四寸。垂手过膝。口四十齿。目光夜发。昼乃不瞬。至建中四年。下笔着疏。先求瑞应。一夕梦金容山峙。光相莹然。既觉。知是光明遍照之徴。自是落笔无停思。历四年而文成。又梦化身为龙。矫首南台。尾蟠北台。宛转凌虚。须臾变百千数。蜿蜒青冥。分散四方而去。识者以为流通之象。初为众讲。感景云凝空。盘旋成 现代汉语译本： ‘性。一切唯心造。’大意是相同的。意思是说，地狱是由心创造的。了悟心能创造佛，地狱自然就空了。既然仅仅一偈的功德，就能破除地狱，更何况读诵一卷、一品、一部《华严经》的玄妙功德呢？希望大家深思此言，共同勉力传诵。 ‘盥水拯生’ 僧伽弥多罗（Sanghamitra，人名）。是师子国（Simhala，古国名，今斯里兰卡）证得三果的圣人。唐玄宗麟德年间来到震旦（China，中国的古称）。唐高宗皇帝对他非常尊重，将他安置在皇宫中供养了一年多。僧伽弥多罗请求去寻访圣迹，于是前往清凉山（Mount Qingliang，五台山）敬礼文殊菩萨（Manjusri）。一次他来到西太原寺，当时寺里的僧人们正在转读《华严经》。他便问道：‘这是什么经？’回答说是《华严经》。僧伽弥多罗立刻肃然起敬，改变了神色，说：‘没想到这里也有这部经啊！’他合掌欢喜，赞叹了很久，说：‘这部《大方广佛华严经》的功德真是不可思议。西国相传，有人读诵此经，用清水洗手，掌中沾染的虫蚁，凡是因此舍弃生命的都能升天。更何况是受持读诵、观察思惟此经的人呢？’ ‘十明续集感通’ 以上这些感应事迹，都详细地记载在《华严经演义钞》中。其余如英师的《感应传》以及《会玄记》等，也节录一些在后面，以扩展感应事迹的记载。 ‘景云成盖’（见《疏钞缘起行迹》） 唐朝清凉国师，法号澄观（Cheng Guan），字大休，会稽（Kuaiji，古地名，今浙江绍兴）人，姓夏侯氏。生于唐玄宗开元戊寅年。身高九尺四寸，双手下垂超过膝盖，有四十颗牙齿，目光在夜晚发光，白天却不眨眼。到了建中四年，开始下笔撰写疏钞，先祈求瑞应。一天晚上，梦见金色的山峰耸立，光明照耀。醒来后，知道这是光明遍照的征兆。从此下笔如有神助，历时四年而完成。又梦见自己化身为龙，昂首于南台，尾盘于北台，宛转腾空。须臾之间，化为成百上千条龙，蜿蜒于青冥之中，分散到四面八方而去。有见识的人认为这是流通弘扬的象征。最初为大众讲解时，感得祥云在空中凝聚，盘旋成