大方廣佛華嚴經隨疏演義鈔 15.24

15.24

疏「講說則華梵通韻」者，即宋朝求那跋陀羅，唐言功德賢，中天竺人。初學五明諸論，靡不該通。後崇佛法，深入三藏，進學大乘。大乘師試令探取經匣，即得《華嚴》。師喜之，令其講說。元嘉十二年至廣州，刺史車朗奏聞，太祖遣使迎接，南譙王義宣等並師事之。集義學沙門七百餘眾，譙王欲請講《華嚴經》，以華言未通，有懷愧歎。即朝夕禮懺，虔請觀音以求冥應。遂夢有人執劍，持一人首，來至其前曰：「汝何憂乎？」於是具陳上事。即刎却陀首，便置新頭，語令迴轉得無痛耶。答曰：「不痛。」豁然便覺，備悟華言，遂講《華嚴》至數十遍。餘如傳說。疏「人天共遵」者，即魏勒那摩提，此言寶意，中天竺人。博聞贍學，通誦一億偈經，尤明禪性。以正始初至洛陽，譯《十地》等論二十四卷。意神理摽峻、慧悟絕倫，領受華音，妙窮清切。帝每令講《華嚴經》，精義頻發。嘗處高座，忽有持笏執名者，形如大官，云：「天帝令來請法師講《華嚴》。」意云：「法事所資，獨不能逮。都講焚香、維那梵唄，咸亦須之。」講席眾僧悉皆同見。意熙怡微笑，告眾辭訣，奄然卒於法座，都講等僧亦同時殞。故云人天共遵。疏「洪水斷流」者，即僧法順，俗姓杜氏，京兆杜陵人也。操行高潔，學無常師，以《華嚴》為業。甞居山日，將欲種葵，地多蟲蟻，乃巡疆定封，蟲便外徙。盡力耕墾，一無所損。三原縣人自生聾瘂，順乃召之與語，應言便愈。因詣南山，屬黃渠汎溢，止之斷流，徐步而過。將終之日，普會有緣，聲色不渝，言終而逝。葬在樊川北原，今全身塔在長安南華嚴寺。事跡頗多。別傳云：是文殊化身。疏「神光入宇」者，即藏和尚。僧法藏，字賢首，俗姓康氏，康居國人。初賢首母夢異光而孕，此為一光。及生而志慕無上，年十七辭親，求法於太白山。後慈親不愈，歸奉庭闈，綿歷歲時能竭其力。時儼法師於雲華寺講《華嚴經》，賢首至中夜忽見神光來燭庭宇。賢首歎曰：「當有異人發弘大教。」及明乃遇儼和尚，自是伏膺深入無盡。此為二度神光入宇。又後於雲華寺講，有光明現從口出，須臾成蓋，眾所知見。又是神光正取言同，即第二節神光入宇。取其講時即第三節，語其生瑞兼第一節，故云神光入宇。餘如別傳。

Regarding the Commentary's line, "As for expounding and explaining, Chinese and Sanskrit resonated together": this refers to Guṇabhadra (rendered into Tang speech as Gongdexian [Merit-virtue and Worthy]) of the Song dynasty, a person of Central India. At first he studied the treatises of the five sciences (pañcavidyā), thoroughly mastering all of them. Later he came to venerate the Buddhadharma, deeply entered the Tripiṭaka, and advanced to study the Mahāyāna. His Mahāyāna teacher tested him by having him draw a sūtra from a box, and he immediately drew the Avataṃsaka. The teacher rejoiced and had him expound it. In the twelfth year of the Yuanjia era he arrived in Guangzhou. The regional inspector Che Lang submitted a memorial reporting this to the throne; Emperor Taizu dispatched an emissary to welcome him, and the Prince of Nanqiao, Yixuan, and others served him as disciples. More than seven hundred doctrinal śramaṇas gathered, and the Prince of Qiao wished to invite him to lecture on the Avataṃsaka Sūtra. Because [Guṇabhadra] had not yet mastered the Chinese language, he felt ashamed and sighed. Thereupon, morning and evening he made prostrations of repentance and devoutly besought Avalokiteśvara, seeking an unseen response. Then in a dream he saw a person holding a sword and carrying a human head, who approached before him and asked, "Why are you sorrowing?" Thereupon [Guṇabhadra] related the above matter in detail. The person immediately severed [Guṇabhadra's] head, placed the new head upon him, and told him to turn it around, asking whether it pained him. He replied, "It does not hurt." Suddenly he awoke, fully understanding the Chinese language, and subsequently lectured on the Avataṃsaka several tens of times. The rest is as told in his biography.
Regarding the Commentary's line, "humans and devas alike revered him": this refers to Ratnamati of the [Northern] Wei, rendered here as Baoyi (Treasure Mind), a person of Central India. Widely learned and erudite, he had memorized one hundred million verses of sūtras and was especially clear on the nature of dhyāna. In the beginning of the Zhengshi era he came to Luoyang and translated twenty-four fascicles of treatises such as the Daśabhūmika-śāstra. His intellectual capacity was towering and profound, and his wisdom and comprehension were matchless. When receiving the sounds of the Chinese language, he penetrated its clarity and precision with subtlety. The emperor repeatedly commanded him to lecture on the Avataṃsaka Sūtra, and he frequently brought forth subtle meanings. Once, while seated upon the high seat, there suddenly appeared someone holding a tablet and grasping a roster, appearing like a high official, who said: "The Heavenly Emperor has sent me to invite the Dharma master to lecture on the Avataṃsaka." [Ratnamati] said, "What is required for the Dharma service cannot be accomplished by me alone. The recitation leader who burns incense and the karmadāna who chants Sanskrit hymns are both needed as well." The assembly of monks in the lecture hall all saw this together. Ratnamati smiled with joy, bid farewell to the assembly, and passed away abruptly upon the Dharma seat; the recitation leader and other monks also died at the same time. Hence it is said: "humans and devas alike revered him."
Regarding the Commentary's line, "the flood halted its flow": this refers to the monk Fashun, whose secular surname was Du, a person of Duling in the capital commandery. His conduct was lofty and pure; in study he had no permanent teacher, taking the Avataṃsaka as his primary pursuit. Once while living in the mountains, when he was about to plant mallows, there were many insects and ants in the ground. Thereupon he walked the perimeter and marked the boundary, whereupon the insects moved outside it. He tilled and cultivated with all his strength, causing not the slightest harm. A man of Sanyuan County had been born deaf and mute; Shun summoned him and spoke with him, and at his words [the man] was immediately cured. Once on his way to the Southern Mountains, it happened that the Huang Canal flooded; [Shun] halted it, cutting off its flow, and strode leisurely across. On the day he was about to pass away, he held a general gathering of those with whom he had karmic affinities; his voice and expression did not change, and as he finished speaking he departed. He was buried on the northern plateau of Fanchuan; today his whole-body stūpa is at the Huayan Monastery south of Chang'an. His deeds were quite numerous. A separate biography says that he was a transformation body of Mañjuśrī.
Regarding the Commentary's line, "a divine light entered the dwelling": this refers to Master Zang. The monk Fazang, styled Xianshou, was of secular surname Kang, a person of Kangju. First, Xianshou's mother dreamed of an extraordinary light and conceived, which was the first light. After he was born, his aspirations longed for the unexcelled; at the age of seventeen he took leave of his parents to seek the Dharma on Mount Taibai. Later, his loving mother became ill and did not recover; he returned to care for her in the family hall, exhausting his strength over years and seasons. At that time, Dharma Master Yan was lecturing on the Avataṃsaka Sūtra at Yunhua Monastery. At midnight, Xianshou suddenly saw a divine light come to illuminate the courtyard and halls. Xianshou sighed and said, "There must be an extraordinary person who has brought forth and expanded the great teaching." When day broke he met Master Yan, and from then on, submitting wholeheartedly, he entered deeply into the inexhaustible [teaching]. This was the second time a divine light entered the dwelling. Later, when he was lecturing at Yunhua Monastery, light appeared emerging from his mouth, forming a canopy in an instant, which was witnessed by the whole assembly. This was also a divine light; if taking the words literally, it is the second juncture of a divine light entering the dwelling; if taking the time of his lecture, it is the third juncture; and if speaking of auspicious signs at his birth, it also incorporates the first juncture. Hence it is said that "a divine light entered the dwelling." The rest is as related in his separate biography.