雜述第十
Miscellaneous Writings, Chapter 10
華嚴經中佛名二卷 菩薩名一卷
A Sutra from the Avatamsaka Scripture: Two volumes on the names of Buddhas, One volume on the names of Bodhisattvas.
右不知誰所集也。但鳩集闕略。未能備盡。今沙門賢首更廣其塵。頗為詳悉。
I do not know who compiled this collection. However, the compilation is incomplete and lacks comprehensiveness. Now, the monk Xianshou has expanded upon it in great detail.
普禮法一十五拜
Fifteen prostrations in universal homage to the Dharma.
右天台山智顗禪師所撰。其拜首皆稱普禮。末皆稱盧舍那佛。其間具引寂滅道場等七處八會之名。今江表盛行。不復繁敘。顗仍判華嚴。為圓滿頓教(云云)。
Written by the Chan Master Zhiyi of Mount Tiantai, this text begins every prostration with "Universal Worship" and ends each with "Vairocana Buddha." In between, it lists the names of the Seven Locations and Eight Assemblies, including the Platform of Stillness and Extinction. Today, this text is widely practiced in the Jiangnan region, so there is no need to elaborate further. Zhiyi classified the Avatamsaka Sutra as the Perfect and Sudden Teaching(and so on).
華嚴齋記一卷
The Record of the Huayan Vegetarian Feast, One Scroll
右竟陵文宣王撰。自齊梁已來。每多方廣齋集。皆依此修行也。今益州宏法師。亦以華嚴為志。勸其士俗。清信等或五十人或六十人。同為福社。人各誦華嚴一卷。以同經部。每十五日。一家設齋。嚴道場高座。供主昇座。餘徒復位。各誦其經畢而方散。斯亦齋集之流也。
Composed by Prince Wenxuan of Jingling. From the Qi and Liang dynasties onward, many grand Dharma assemblies have followed this practice when holding extensive scripture gatherings. Today, Dharma Master Hong of Yizhou also dedicates himself to the Avatamsaka Sutra, encouraging both laity and monastics alike. Groups of fifty or sixty faithful practitioners form a shared blessed society. Each person recites one volume of the Avatamsaka Sutra, so that together they complete the entire scripture. Every fifteen days, one household hosts a ceremonial feast. They arrange a solemn Dharma hall with raised seats. The patron ascends the high seat while the other practitioners take their places. Each recites their assigned volume until finished, then they disperse. This, too, is another form of scripture gathering.
供養十門儀式
Ten Gates of Offering Rituals
右沙門智儼撰。
Written by the Buddhist monk Zhi-yan.
善財童子諸知識錄
Record of the Spiritual Teachers of the Youthful Pilgrim Sudhana
右沙門彥琮撰。
Composed by the Buddhist monk Yancong.
華嚴旨歸一卷十門。一說經處。二說經時。三說經佛。四說經眾。五說經義。六說經教。七顯經義。八釋經意。九辨經益。十示經圓。
Essentials of the Avatamsaka Sutra in One Scroll: Ten Topics
1. The Place Where the Sutra Was Spoken 2. The Time When the Sutra Was Spoken 3. The Buddha Who Spoke the Sutra 4. The Audience Who Heard the Sutra 5. The Meaning Taught in the Sutra 6. The Teachings Conveyed by the Sutra 7. Revealing the Deeper Meaning of the Sutra 8. Interpreting the Intent of the Sutra 9. Distinguishing the Benefits of the Sutra 10. Showing the Complete Perfection of the Sutra
右於上十門。各以十義解釋。通并百門以顯經意。遂令浩污之旨。宛在目前。具如彼釋。沙門法藏所述。
The above ten approaches, each explained through ten distinct meanings, together form one hundred gateways to illuminate the scripture’s intent. In this way, the vast and profound teachings are made clear and present before the reader’s eyes, exactly as explained in that text. This is the work of the monk Fazang.
華嚴三昧觀一卷十門
THE CONTEMPLATION OF THE AVATAMSAKA SAMADHI: Ten Gateways (One Scroll)
右於上十門。亦各以十義。辨其所要。務令修成普賢願行。結金剛種。作菩提因。當來得預華嚴海會。用於天台法華三昧觀。諸修行者。足為心鏡耳。沙門法藏所述。
In each of the above ten approaches, ten principles are also used to clarify their essential points. The aim is to ensure the successful fulfillment of Samantabhadra's vows and practices, planting the seeds of indestructible wisdom, and forming the causes for enlightenment. In the future, one may join the assembly of the Avatamsaka Sutra. For those practicing meditation according to the Tiantai Lotus Samadhi contemplation method, this text serves as a mirror for the mind. Written by the monk Fazang.
華嚴綱目一卷 華嚴玄義章一卷 華嚴教分記三卷
The Huayan Outline in One Scroll The Huayan Chapter on Profound Meaning in One Scroll The Huayan Classification of Teachings in Three Scrolls
右并大章疏之外。隨人所問。隨義而說。錄以成卷。竝顯此經意。法藏所述也。
Besides this major commentary, additional explanations were recorded in response to people's questions, based on the meaning as needed. These were compiled into a volume to further clarify the intent of this sutra. This is what Fazang wrote.
華嚴翻梵語一卷(舊經)華嚴梵語及音義一卷(新經)
One Scroll of the Huayan Translation from Sanskrit(Old Sutra)One Scroll of the Huayan Sanskrit and Its Sounds and Meanings(New Sutra)
右新舊二經。所有梵語。及新經難字。悉具翻及音釋。讀經之士實所要焉。
Both the older and newer versions of these two sutras include all Sanskrit terms, as well as difficult characters found in the newer version, complete with translations and phonetic explanations. This is truly essential for anyone studying the sutras.
華嚴三寶禮十首
右初禮云。南無第一會。菩提樹下師子座上。盧舍那佛廣。及十方遍周法界。一切諸佛所說。甚深果德法海。并普賢菩薩等。微塵數菩薩摩訶薩。一切三寶。後七會。稱處名法名菩薩名。別餘皆同上。其第九。禮中本經四十九萬八千八百偈華嚴經中三寶。第十。禮上本十大千界微塵數偈華嚴經中三寶。并但稱說彼經佛法及普賢等。可知。
First bow: Namo the First Assembly. Beneath the Bodhi tree, upon the lion throne, the Vairocana Buddha, vast and extending throughout the ten directions, across the entire Dharma realm—all the profound oceanic treasury of fruition and virtue teachings spoken by all Buddhas. Together with Samantabhadra Bodhisattva and countless Bodhisattva-Mahasattvas, as numerous as atoms, and all Three Jewels.
Then the remaining Seven Assemblies: specify the location, the teaching, and the Bodhisattva names. The rest follows the same pattern as above.
For the Ninth Bow: pay homage to the Three Jewels of the *Avatamsaka Sutra*, which contains 498,800 verses in the middle-length version.
For the Tenth Bow: pay homage to the Three Jewels of the *Avatamsaka Sutra*, which contains verses as numerous as atoms in ten thousand worlds in the long version. Simply mention that this sutra, its Buddhadharma, and Samantabhadra Bodhisattva are being honored. This is clear.
華嚴讚禮十卷十首
**Hymn to the Flower Garland Sutra: Ten Scrolls, Ten Opening Verses**
右初禮云。至心歸命禮華嚴第一會。樹王登寶位。蓮界演華文。聖眾眉間出。神光發面門。座中流慧海。毛孔現慈雲。一塵含法界。九世念中分。願共諸眾生。同遊華藏界。其第二會讚云。龍堂信雲廣。海印法流深。輪光極空際。名諦盡圓音。賢初該六位。傳首十方臨。主伴恒文映。帝網理難尋。第三會云。聚日臨山頂。雲集滿虛空。覺樹初無起。天堂現金容。
First, the initial verse: With sincere devotion, I take refuge. In the first assembly of the Avatamsaka, The Tree-King ascended the jeweled throne, And the lotus-realm unfolded the flower-text. The holy congregation emerged from between the Buddha’s brows; Divine light shone from his face. From the seat flowed an ocean of wisdom, And from every pore, a cloud of compassion. A single speck of dust contains the whole universe; Nine ages unfold within a single thought. May we, together with all beings, Journey through the Flower-Store Realm.
For the second assembly: The Dragon Hall opens the vast cloud of faith; The Seal of the Ocean reveals the deep flow of truth. The wheel of light reaches to the edge of space; All names and truths are fulfilled in perfect sound. Samantabhadra, from the very start, encompasses the six stages; The first transmission reaches ten directions. Host and retinue forever reflect each other; The net of Indra’s pearls is too subtle to trace.
For the third assembly: The gathering sun descends upon the mountain peak; Clouds of beings fill the vast sky. The Bodhi tree never arose; Yet in the heaven, the Golden Form appears.
隋州司法狄仁事。調露二年。高宗將封嵩嶽諸州宰牧。各以六科舉人。隋州刺史臨真公。守節舉送。東都榱寄主人。宿於賣藥之室。夜夢有人引行遊觀入一大室。莫知邊際。仰視但見渏井垂蓮。圓泉䨱海。金花方鏡。殊勝莊嚴。幡上皆有諸佛菩薩形像。聞空中有聲曰。此是花嚴道場也。覺後慶懌兼倍。願造大幡。如夢所見。還至隋州。乃訪畫工。將事修造時。有安州范君及王生二人。來共圖畫。於興圓寺佛殿中。藻繪成就。長百餘尺。所用丹青。皆香水清潔。遂感一瑞鵲。每日飛來。馴擾畫處。曾無驚惕。凡經旬半後。欻不見。咸以為畫士清淨至誠之所致。
In the Sui Prefecture, Judicial Officer Di Renjie served during the Tiaolu era (around 679 AD). Emperor Gaozong of the Tang Dynasty planned to perform the Fengshan ceremony at Mount Song. In preparation, officials from various prefectures were instructed to recommend candidates based on six categories of qualifications. The Duke of Linzhen, the governor of Sui Prefecture, selected and sent forward a candidate. This candidate stayed as a guest in a rented room in the Eastern Capital, lodging above a medicine shop.
One night, he dreamt that someone led him on a journey. They entered a vast hall with no visible boundaries. Looking up, he saw a well with hanging lotus flowers, a round spring flowing like an ocean, golden flowers, and square mirrors—an extraordinary and magnificent sight. Banners displayed images of all Buddhas and Bodhisattvas. A voice from the sky announced, "This is the Avatamsaka (Huayan) Samadhi Hall."
After waking, he felt immense joy and reverence. He vowed to create a large banner exactly as he had seen in his dream. Returning to Sui Prefecture, he sought out painters. At that time, two men, Mr. Fan from An Prefecture and a Mr. Wang, came to work on the project. They painted the banner in the Buddha Hall of Xingyuan Temple, applying their artistry with devotion. The completed banner was over one hundred feet long. They used pure and fragrant water to prepare all the pigments.
As a result, a auspicious magpie appeared. It flew to the painting site every day, peacefully perching there without any fear. This continued for about two weeks, and then the magpie suddenly vanished. Everyone agreed this was a response to the painters' pure sincerity and unwavering faith.
華嚴經傳記卷第五
文永十二年(乙亥)正月中旬之候。聽聞五教章三十講。暫經迴栂尾高山寺之處。自彼寺住侶惠日房辨清之手。借得華嚴傳五卷。點本之間。喜悅銘肝之餘。下向南都之後。誂能書之輩令書寫。此傳之內。當卷者。表誂當寺下野公膽惠令書寫之。假名并姓。誂同伴與伴與公慶性令付之。裏書者。同年四月晦日(申時)於東大寺尊勝院新學問所手自書寫之畢。已及八旬之齡。雖倦三餘之勤。為備生前之思出。愍勵老後之修學。後學披見之時。可哀其志矣。此假名姓裏書者。土御門大納言入道(顯定卿)三所記錄也。即以彼禪門自筆之點本寫之。可為無雙之證本也。
In the middle of the first month of the twelfth year of Bunei(Year of the Wood Boar), I attended a thirty-lecture series on the *Five Teachings Chapter*. I briefly stayed at Toganoo Kōsanji Temple, where I borrowed the five volumes of the *Huayan Biography* from a resident monk named Eshinbō Benjō. Overjoyed, I made annotations in the text. Afterward, when I went south to Nara, I commissioned skilled calligraphers to copy it. Among these volumes, the present one was copied at the request of the monk Shimotsuke-no-kō Tan’ei from this temple. The *kana* and surname were added by a companion, tomono-ya Kōkei. The verso notes were written by my own hand at the new study hall of Tōdaiji’s Sonshōin on the last day of the fourth month of the same year(at the hour of the Monkey). Though I am nearly eighty years old and weary of diligent study, I have done this to preserve memories of my lifetime and to inspire my own learning in old age. Should later scholars open this work, may they feel compassion for my intentions. These *kana*, surname, and verso notes come from the records of Tsuchimikado Dainagon Nyūdō(Lord Kensada), recorded in three places. I copied them directly from that Zen master’s own annotated text, making this a peerless authoritative copy.
建治元年(乙亥)六月五日(午時)於當院家新彌勒堂。合寫本等奉讀之畢。願以此五卷披讀之微功。必為彼三會得脫之良因耳。前權僧正宗性。聽眾。良曉得業。慶實法師。談義之後。即於當院家新學問所。為散後日之不審。委記當時之次第而已。右筆。華嚴宗末葉沙門釋宗性。年齡七十四。夏六十二。
抑此料紙者。去文永三年之曆暮秋九月之候。後嵯峨天皇所降賜也。不慮之朝恩。面目頓餘身之間。漸漸取出之。以寫如此要書。以資前院之後菩提。以祈法皇之御得脫。冥眾必垂哀愍。所願畢得成就矣。
This fine paper was bestowed upon me by Retired Emperor Go-Saga in the late autumn of the third year of the Bun'ei era (September). Overwhelmed by this unexpected imperial favor, I have taken it out piece by piece to transcribe these essential texts—may this merit assist in the late emperor's future enlightenment and support the Dharma-king's liberation. The unseen world will surely grant compassion; thus may all wishes ultimately be fulfilled.