[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 15.21 # 大方廣佛華嚴經隨疏演義鈔 15.21 大方廣佛華嚴經隨疏演義鈔 15.21 - **Language:** Classical Chinese ### [15.21](https://indike.org/pramana/in.bauddha.taisho.1736.15.21) 疏「其書寫則經輝五色」者，後魏安豐郡王延明、中山王元熙，並以宗室英靈博通歸一，虔心無上稽首圓宗，以香和墨，寫《華嚴經》一百部、金字《華嚴》一部，皆五香為藏、七寶為函，靜夜良辰清齋行道，即放神光五色照曜堂宇。眾所咸覩，因而發心，不可勝紀。疏「楮香四達」者，即僧德圓，不知氏族，天水人也。常以《華嚴》為業，讀誦受持，妙統宗極。遂修一淨園種諸穀楮，并種以香草雜以鮮華，每一入園必加洗濯，身著淨衣溉以香水。楮生三載，香氣四達。後別立淨室書寫此經，纔書數行，每字光發照明院宇。又神人執戟現形警衛。又有青衣梵童無何而至，手執天華亦申供養。餘如傳說。疏「冬葵發艶」者，即鄧元爽，華陰人。證聖年中，爽有親故暴死，經七日却蘇，說冥中欲追爽。爽甚危懼，蒙彼使命，令寫《華嚴》。寫竟，爽母墳側先種蜀葵，至冬已悴，一朝華發，璨然榮茂。鄉閭異之，乃為聞奏，則天皇帝為立孝門。疏「瑞鳥㘅華」者，僧法誠，隱居藍谷，後於南嶺造華嚴堂，藻潔中外。莊嚴既畢，乃圖畫七處九會之像，乃屈弘文館書生張靜敬寫之，誠亦親執香爐專精供養。後感瑞鳥，形色非常，㘅華入室，旋遶供養，再三往復。經成之後，精心轉讀者多蒙感祐。 > Regarding the commentary's "As for its copying, the scripture shone with five colors": the Later Wei Prince of Anfeng Commandery, Yanming, and the Prince of Zhongshan, Yuan Xi, were both luminaries of the imperial clan who were broadly versed and had taken refuge in the One; with devout minds toward the Unsurpassed, they bowed their heads to the Perfect School, and blending incense with ink, they copied one hundred sets of the Avataṃsaka Sūtra and one set of the Avataṃsaka in gold lettering. All were housed in five fragrances and encased in the seven jewels; on quiet nights and auspicious occasions, while purifying themselves through fasting and practicing the Path, \[the scriptures\] emitted five-colored divine light that illuminated the halls and chambers. All the assembly witnessed it, and those who consequently gave rise to the \[bodhi\] resolve were beyond count. > > Regarding the commentary's "The fragrance of mulberry reached in all directions": this refers to the monk Deyuan, whose clan name is unknown, a native of Tianshui. He always took the Avataṃsaka as his occupation, reading, reciting, accepting, and upholding it, marvelously unifying its overarching principle. He thereupon cultivated a pure garden and planted paper-mulberry trees, together with fragrant herbs interspersed with fresh flowers; each time he entered the garden, he would wash himself, don pure clothes, and irrigate \[the plants\] with scented water. When the mulberry had grown for three years, its fragrance reached in all directions. Later he set up a separate pure chamber to copy this sūtra; having written only a few lines, every character emitted light that illuminated the courtyard and chambers. Furthermore, a divine being bearing a halberd manifested in bodily form to guard and protect him. There was also a Brahmā youth in blue clothes who arrived from nowhere, holding heavenly flowers in his hands to also offer homage. The rest is as told in the biography. > > Regarding the commentary's "Winter mallows bloomed lustrously": this refers to Deng Yuanshuang, a native of Huayin. During the Zhengsheng era, a relative and old friend of Shuang died suddenly, and revived after seven days, saying that the underworld intended to summon Shuang. Shuang was extremely terrified, and received the messenger's command ordering him to copy the Avataṃsaka. After the copying was finished, hollyhocks previously planted by the side of Shuang's mother's grave, which had already withered by winter, one morning burst into bloom, dazzling and luxuriant. The villagers considered it extraordinary and reported it to the throne, and Emperor Zetian erected an arch of filial piety for him. > > Regarding the commentary's "Auspicious birds held flowers in their beaks": the monk Facheng lived in seclusion in Langu; later, on the Southern Ridge, he built an Avataṃsaka Hall, making it spotless inside and out. Once the adornment was complete, he painted images of the Seven Locations and Nine Assemblies, and invited Zhang Jing, a scribe of the Hongwenguan, to reverently copy \[the sūtra\], while Cheng himself personally held an incense burner, dedicated exclusively to making offerings. Later, an auspicious bird of unusual form and color was moved to appear, holding flowers in its beak as it entered the room, circumambulating in offering, coming and going two or three times. After the sūtra was completed, those who recited it with concentrated mind mostly received inspirational protection. > — English (machine translation) (machine translation) - [Previous: 15.20](https://indike.org/pramana/in.bauddha.taisho.1736.15.20) - [Next: 15.22](https://indike.org/pramana/in.bauddha.taisho.1736.15.22) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1736.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.15.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.15.21](https://indike.org/pramana/in.bauddha.taisho.1736.15.21) · Pramāṇa