大方廣佛華嚴經隨疏演義鈔 15.22

15.22

疏「讀誦則眇然履空」者，隋禪定寺僧慧悟，京兆人，常與一僧同在終南棲隱。慧悟受持《華嚴》，一持《涅槃》，木食巖棲各專其業。忽有一人無因而至，拜跪問訊。問訊既訖，云：「請一師就宅赴齋。」二人相推，彼曰：「請《華嚴》法師。」悟因隨往，乃是山神請千羅漢，皆推之於上。食訖，皆飛空而去。神呼一童令侍，乃入師口中，因便得通，還歸取經，辭其友僧，眇然而去。廣如傳說。疏「煥若臨鏡」者，即僧辯才，不知何許人。幼事裕法師，以《華嚴》為業，久而不悟。乃護淨造香函盛經，頂戴行道。凡經三載，遂夢普賢指授玄義，因忽成誦，煥如臨鏡。疏「每含舍利」者，即樊玄智，安定人。弱歲修道於京城，南投杜順和尚。順令誦《華嚴》為業，勸依此經修普賢行。每誦經時，口中頻獲舍利，前後數百粒。疏「適會神僧」，即苑律師，京兆延興寺僧。以貞觀初，途經㶚橋，舍於逆旅。日既將夕，因而寓宿，俄有異僧儀服麁弊同至，主人別房而止，遂命醇醪良肉快意飲噉。律師持潔，勃然穢之。其僧食已，乃嗽以灰水，閉戶而誦《華嚴》。俄終一軸，苑乃束身抱愧側聽玄音，未至五更便終六帙。苑深自悔責，悲泣交懷，入房禮懺。因而分袂，不告名字，莫知所之。疏「踊地現金色之身」者，即慧祐法師，京崇福寺僧。戒行精苦，事儼和尚，專以《華嚴》為業。每清景良宵，焚香專誦〈出現〉一品。後時忽見十餘菩薩從地踊出，現金色身，皆放光明，坐蓮華座，合掌斂念聽誦此品經。經了便隱。疏「昇天止修羅之陣」者，即般若彌伽，于闐國沙彌也。甚有戒行，每誦《華嚴》為業。忽有一人合掌竊謂曰：「諸天令弟子奉請法師。」請師閉目，遂至天上。天王跪而請曰：「諸天今與修羅鬪戰，屢被摧衂。今屈法師誦《華嚴經》，希望法力加護。」彌伽如其所請，乘天寶輅、執天幢旛，心念《華嚴》，以諸天眾對彼勍敵。修羅見之，忽然潰散。須臾送歸，身染天香，終身不滅。

Regarding the commentary's phrase, 'In reciting and chanting it, one walks far off through empty space': In the Sui dynasty, the monk Huiwu of Zhending Temple, a native of Jingzhao, often dwelt in seclusion on Mount Zhongnan together with another monk. Huiwu upheld the *Avataṃsaka Sūtra*, while the other upheld the *Nirvāṇa Sūtra*; eating tree fruits and dwelling among the crags, each was devoted to his respective practice. Suddenly, a man arrived without cause, bowed, knelt, and paid his respects. Having finished his greeting, he said, 'I invite one master to come to my residence for a vegetarian meal.' As the two deferred to each other, the man said, 'I invite the *Avataṃsaka* master.' Wu then followed him and found that it was a mountain spirit who had invited a thousand arhats, all of whom yielded the highest seat to him. When the meal was over, they all flew away into the air. The spirit summoned an attendant boy and had him enter the master's mouth; because of this, the master attained supernormal penetrations. Returning to fetch his scriptures, he took leave of his fellow monk and walked far off into the sky. This is fully detailed in the biography. Regarding the commentary's phrase, 'It was as radiant as looking into a mirror': This refers to the monk Biancai, whose origin is unknown. In his youth, he served Dharma Master Yu and took the *Avataṃsaka Sūtra* as his practice, but for a long time did not awaken. He then observed purity, made a perfumed case to hold the sūtra, and carried it on his head while walking in practice. After three years, he dreamed that Samantabhadra instructed him in the profound meaning; thereupon he suddenly became able to recite it, as radiant as looking into a mirror. Regarding the commentary's phrase, 'The mouth repeatedly contained śarīras': This refers to Fan Xuanzhi, a native of Anding. In his youth, he cultivated the Way in the capital and went south to turn to the Venerable Dushun. Shun instructed him to take chanting the *Avataṃsaka Sūtra* as his practice and encouraged him to cultivate Samantabhadra's practices based on this scripture. Whenever he chanted the sūtra, he frequently obtained śarīras from his mouth, several hundred grains in total. Regarding the commentary's phrase, 'He chanced to meet a divine monk': This was Vinaya Master Yuan, a monk of Yanxing Temple in Jingzhao. In the early Zhenguan era, while passing Ba Bridge, he stayed at an inn. As dusk was falling, he lodged there; suddenly, an unusual monk wearing coarse and tattered clothing arrived at the same time. The host lodged him in a separate room, whereupon the monk called for rich wine and fine meat, drinking and eating to his heart's content. The Vinaya Master, upholding strict purity, was stirred to disgust by him. After eating, the monk rinsed his mouth with ash water, closed the door, and chanted the *Avataṃsaka Sūtra*. In a short while, he had finished one scroll. Yuan then pulled himself together, felt ashamed, and listened intently from the side to the profound tones; before the fifth watch, the monk had finished six wraps of scrolls. Yuan deeply reproached himself, weeping with mixed emotions, and entered the room to bow in repentance. Thereupon they parted ways; the monk did not reveal his name, and no one knew where he went. Regarding the commentary's phrase, 'Leaping out of the earth, they manifested golden bodies': This refers to Dharma Master Huiyou, a monk of Chongfu Temple in the capital. His vinaya practice was rigorous and ascetic. He served the Venerable Yan and devoted himself exclusively to the *Avataṃsaka Sūtra*. On every clear and fine evening, he burned incense and devotedly chanted the 'Manifestation' chapter. Later, he suddenly saw more than ten bodhisattvas leap forth from the earth, manifesting golden bodies, all emitting radiance and seated on lotus thrones, with palms joined and thoughts collected, listening to him chant this chapter of the scripture. When the scripture was finished, they vanished. Regarding the commentary's phrase, 'Ascending to heaven, he halted the asuras' battle array': This refers to Prajñāmiga, a śrāmaṇera of the kingdom of Khotan. He had great moral discipline and constantly took chanting the *Avataṃsaka Sūtra* as his practice. Suddenly, a man joined his palms and whispered to him, 'The devas have sent this disciple to respectfully invite the Dharma Master.' He asked the master to close his eyes, and they then arrived in heaven. The heavenly king knelt and requested, 'The devas are now locked in battle with the asuras and have repeatedly been defeated. We now trouble the Dharma Master to chant the *Avataṃsaka Sūtra*, hoping for the protective power of the Dharma.' Miga acted according to the request: riding a heavenly jeweled chariot and holding heavenly banners and pennants, his mind mindful of the *Avataṃsaka*, he led the heavenly hosts to confront the formidable enemy. When the asuras saw them, they suddenly routed and scattered. In an instant, he was sent back; his body was suffused with heavenly fragrance, which never faded throughout his life.