---
title: "華嚴經持驗記 · 唐清凉國師"
description: "華嚴經持驗記由清代周克復纂輯，是一部記錄誦持《華嚴經》靈驗事蹟的佛教典籍。該書匯集了歷代僧俗持誦《華嚴經》的感應故事，展現了經典的殊勝功德與實踐效力。內容以實例彰顯《華嚴經》在修行中的重要性，反映了明清時期華嚴信仰的普及與影響。作為華嚴宗的重要輔助文獻，它不僅強化了信眾對《華嚴經》的信心，也為研究佛教靈驗記傳統提供了珍貴資料。此書在佛教史中具有獨特地位，是理解華嚴思想與民間信仰互動的重要依據。"
url: "https://rushiwowen.co/en/r/cma8yhcf81opxl404z0qwu4pm"
---

### 唐清凉國師

> Tang Dynasty Master Qingliang

諱澄觀。字大休。會稽夏侯氏。生於玄宗開元戊寅。身長九尺四寸。垂手過膝。口四十齒。目光夜發。晝乃不瞬。建中二年。棲止五臺。下筆著華嚴疏。一日夢。金容山峙。光相瑩然。既覺。知是光明徧照之徵。自是筆無停思。歷四年而文成。又夢化身為龍。矯首南臺。尾蟠北臺。宛轉凌虗。須臾變百千數。蜿蜒青冥。分散四方而去。識者以為流通之象。初為眾講。感景雲凝空。盤旋成葢。疏鈔外。復撰手鏡一百卷。華嚴綱要三卷。正要一卷。法界觀玄鏡一卷。鏡燈說文一卷。三聖圓融觀一卷。七處九會華藏世界圖。心鏡說文十卷。貞元間。詔延入內殿。升座闡揚華嚴宗旨。乃敕有司鑄印。遷國師。號清凉。開成三年三月示寂。生歷九朝。為七帝門師。春秋一百有二。僧臘八十有八。全身塔終南山。未幾有梵僧至闕。表稱於葱嶺見二使者。凌空而過。以呪止而問之。答曰。北印度文殊堂神也。東取華嚴菩薩大牙。歸國供養。有旨啟塔。果失一牙。惟三十九存焉。遂闍維。舍利光瑩。舌如紅蓮。仍諡號清涼國師。妙覺之塔。見疏鈔緣起行蹟。

> The monk was named Chengguan, with the courtesy name Daxiu. He was born into the Xiaohou family of Kuaiji. He was born in the year Wuyin during the Kaiyuan era of Emperor Xuanzong's reign. He stood nine feet four inches tall, with arms that hung past his knees when standing. He had forty teeth, and his eyes shone with light at night, yet did not blink during the day. In the second year of the Jianzhong era, he settled at Mount Wutai and began writing his commentary on the Avatamsaka Sutra. One day, he dreamed of a golden figure standing like a mountain, radiating brilliant light. Upon waking, he understood this was a sign that his work would illuminate all directions. From then on, his brush never paused, and after four years, the commentary was complete. He then dreamed of transforming into a dragon, raising its head toward the Southern Terrace, coiling its tail around the Northern Terrace, writhing through the sky. In an instant, it multiplied into hundreds and thousands of forms, winding through the blue heavens and scattering to all directions. Those who understood interpreted this as a sign that his teachings would spread far and wide. When he first began teaching the sutra to assemblies, auspicious clouds gathered and hung in the sky, swirling into the shape of a canopy. Beyond his main commentary and sub-commentary, he also composed one hundred volumes of the Hand Mirror, three volumes of the Avatamsaka Essentials, one volume of the Core Essentials, one volume of the Mystic Mirror of the Dharma Realm Contemplation, one volume of the Mirror and Lamp Explanation, one volume of the Contemplation on the Perfect Fusion of the Three Saints, the Diagram of the Avatamsaka World at Seven Places and Nine Assemblies, and ten volumes of the Mind Mirror Explanation. During the Zhenyuan era, he was summoned to the imperial palace, where he ascended the throne and expounded the profound teachings of the Avatamsaka Sutra. The emperor ordered an official seal to be cast for him and elevated him to the rank of National Teacher, bestowing upon him the title "Qingliang" (Clear and Cool). In the third year of the Kaicheng era, in the third month, he passed away. He had lived through nine dynasties and served as teacher to seven emperors. He lived to the age of one hundred and two, with eighty-eight years of monastic life. His complete body was enshrined in a stupa at Mount Zhongnan. Not long after, a monk from India arrived at the capital and reported that he had seen two messengers on Mount Congling, flying through the air. He stopped them with a mantra and asked where they were going. They replied, "We are spirits from the Manjushri Hall in Northern India, sent to retrieve a great tooth of the Avatamsaka Bodhisattva to bring back to our country for worship." An imperial decree was issued to open the stupa, and indeed one tooth was missing—only thirty-nine remained. His body was then cremated, and his relics shone with brilliant light, while his tongue remained like a red lotus flower. He was posthumously honored as National Teacher Qingliang, with his stupa named "Tower of Wonderful Awakening." The full account can be found in the records of his life and works.