[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) › [釋氏稽古略](https://indike.org/pramana/in.bauddha.taisho.2037) › 3.97 # 釋氏稽古略 3.97 釋氏稽古略 3.97 - **Language:** Classical Chinese ### [3.97](https://indike.org/pramana/in.bauddha.taisho.2037.3.97) 丙申萬歲通天元年臘月甲申改元萬歲登封賢首教　釋法藏號賢首。姓康。康居國人。風度奇正利智絕倫。來長安尋應名僧義學之選。屬玄奘法師譯經始預其間。後因筆受證義潤文見識不同而出譯場。初燉煌杜順法師。隋文帝篤敬之。傳華嚴法界觀與弟子智儼。此晉譯華嚴也。藏侍儼盡得其教。至是傳譯。藏首登其數。實叉難陀譯于闐華嚴梵夾。藏同義淨法師復禮法師皆預焉。萬歲通天元年。詔沙彌法藏於太原寺開示新譯華嚴宗旨。白光自口而出。有旨命京域十大德為藏授滿分戒。賜號賢首。詔入大遍空寺參譯。長安元年。詔賢首於東都佛授記寺講新華嚴經。至華藏世界品大地震動。即日召對長生殿問帝網十重六相之義。藏敷宣有緒。夫天帝網義十重玄門海印三昧門六相和合義門普眼境界門。此諸義章皆是華嚴總別義網。太后於此茫然未決。藏乃指鎮殿金獅子為喻。因撰義門徑捷易解。號金獅子章。列十門總別之相。太后遂開悟其旨。藏又為學不了者設巧方便。取鑑十面八方安排。上下各一相去一丈餘。面面相對。中安一佛像。燃一炬以照之。互影交光。學者因曉剎海涉入無盡之義。藏甞著般若心經疏。為時所貴。天下流行。又號康藏國師。清凉大統國師澄觀。以命世亞聖之才追宗賢首。著華嚴疏論凡數百萬言。圭峯宗密嗣之。是為華嚴五祖。大法淵源。沛然洽於天下。目為一念圓融具德宗賢首教（高僧傳）。 > In the bingshen year, the first year of the Wansui Tongtian reign era, in the twelfth month, on the jiashen day, the reign era was changed to Wansui Dengfeng. The Xianshou Teaching: Śramaṇa Fazang was styled Xianshou. His surname was Kang, and he was a person of the Kangju kingdom. His demeanor was extraordinary and upright, and his keen wisdom was matchless. Coming to Chang'an, he soon answered the selection of celebrated monks versed in doctrinal studies. It happened that Dharma Master Xuanzang was translating scriptures, and Fazang first took part therein. Later, because his insights differed in terms of recording by brush, verifying meaning, and polishing the text, he left the translation bureau. Formerly, Dharma Master Dushun of Dunhuang was treated with deep reverence by Emperor Wen of the Sui. He transmitted the Contemplation of the Avataṃsaka Dharmadhātu to his disciple Zhiyan; this was based on the Jin translation of the Avataṃsaka. Fazang attended upon Zhiyan and fully mastered his teachings. When it came to this transmission and translation, Fazang was foremost among the participants. When Śikṣānanda translated the Sanskrit manuscripts of the Avataṃsaka from Khotan, Fazang, together with Dharma Master Yijing and Dharma Master Fuli, all took part. In the first year of the Wansui Tongtian reign era, an imperial decree ordered Śrāmaṇera Fazang to expound the essential tenets of the newly translated Avataṃsaka at Taiyuan Monastery. A white light issued from his mouth. There was an imperial order commanding the ten bhadantas of the capital district to confer upon Fazang the full ordination precepts. He was bestowed the title 'Xianshou' and summoned by decree to enter Dabiankong Monastery to participate in the translation. In the first year of the Chang'an reign era, an imperial decree ordered Xianshou to lecture on the new Avataṃsaka Sūtra at Foshouji Monastery in the Eastern Capital. When he reached the 'Lotus Store World' chapter, the great earth shook. On the same day, he was summoned for an audience in the Changsheng Hall to be questioned on the meaning of the tenfold Indra's net and the six aspects. Fazang set forth and proclaimed them methodically: 'Now, the meaning of Indra's net, the tenfold profound portals, the portal of the ocean-seal samādhi, the portal of the harmonious meaning of the six aspects, and the portal of the realm of the universal eye—all these doctrinal sections form the net of general and specific meanings of the Avataṃsaka.' The Empress Dowager was at this point vague and undecided. Fazang then pointed to the golden lion guarding the hall as an analogy, whereupon he composed a direct and easily understood doctrinal exposition entitled 'Treatise on the Golden Lion', setting forth the general and specific characteristics of the ten portals. The Empress Dowager thereupon was enlightened to its meaning. Fazang also set up a skillful expedient for students who had not comprehended: he took ten mirrors and arranged them in the eight directions, with one above and one below, spaced over ten feet apart, facing one another. In the center he placed a Buddha image and lit a torch to illuminate it. The reflections and beams of light interpenetrated one another. The students thereby understood the meaning of the inexhaustible interpenetration of the sea of lands. Fazang once composed a commentary on the Heart of Prajñāpāramitā Sūtra, which was highly prized at the time and circulated throughout the realm. He was also titled National Preceptor Kangzang. Grand Controller National Preceptor Chengguan of Qingliang, with the talent of an epoch-making second-to-the-sage, traced the lineage back to Xianshou and composed commentaries and treatises on the Avataṃsaka amounting to several million words. Guifeng Zongmi succeeded him. These are the five patriarchs of the Huayan. The deep source of the Great Dharma flowed copiously and nourished the entire realm. It was designated the School of the Perfect Fusion and Complete Virtue of a Single Thought, the Xianshou Teaching (Gaoseng zhuan). > — English (machine translation) (machine translation) - [Previous: 3.96](https://indike.org/pramana/in.bauddha.taisho.2037.3.96) - [Next: 3.98](https://indike.org/pramana/in.bauddha.taisho.2037.3.98) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2037.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2037~en-mt.3.97) — English, machine translation ## Linked texts (2) - [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035.39.125) — 志磐, Classical Chinese - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.12.64) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2037.3.97](https://indike.org/pramana/in.bauddha.taisho.2037.3.97) · Pramāṇa