T35n1734_花嚴經文義綱目
大正藏第 35 冊 No. 1734 花嚴經文義綱目
No. 1734 [cf. No. 278]
華嚴經文義綱目刊行序
按凝然師述法界義鏡曰。天平八年大唐道璇律師赍此宗疏章而來。又審祥大德者新羅國人也。嘗入唐謁賢首受學華嚴宗。而來此國住大安寺。應良辨等請講華嚴經。然則初傳章疏璇師有功。最初開講祥公為尊也。此章之傳雖未見實據。璇祥兩師之間焉。又我弘法大師釋華嚴教往往取則是章。疑璇公等將來之本故大師亦有所受歟。且請來錄不載此章。則受學于本邦者居然可見矣。且余諸師亦能繹此章以綜文義之綱目。況本宗古德等據此論理翼成教觀辨駁通議以作一家之學。好古之徒豈可不研核耶。雖然本邦中世以來賢首宗教沈貝葉而振者鮮矣。其疏章亦寢散失。末學者寧不慨然乎。予亦向發願欲蒐羅墜編未有所得。今獲是章無異窮子見衣中之珠也。嗚呼亦時節因緣使然耶。抑護法善神所授耶。喜躍之餘輒加點校以付剞劂以布遐邇。庶幾華藏之佛日再矚幽途。圓融之法水永回狂瀾耳。是為序。
時 元祿甲戌七年臘月穀旦 東奧仙臺龍寶住持比丘長與實養題于洛之智積輪下
花嚴經文義綱目一卷
夫以茫茫性海緣象詎測其源。眇眇玄猷名言罕
【現代漢語翻譯】 現代漢語譯本
大正藏第 35 冊 No. 1734 花嚴經文義綱目
No. 1734 [cf. No. 278]
華嚴經文義綱目刊行序
按凝然師在《法界義鏡》中說：『天平八年，大唐的道璇律師帶著此宗的疏章而來。』又審祥大德，是新羅國人。曾經入唐拜謁賢首（佛教宗派名，也指賢首法藏）受學華嚴宗。然後來到此國住在大安寺。應良辨等人的請求講解華嚴經。如此說來，最初傳來章疏是道璇律師的功勞，最初開講是審祥公最為尊貴。此章的傳授雖然沒有見到實際的證據，但在道璇和審祥兩位大師之間。而且我弘法大師（空海，日本僧侶）解釋華嚴教義時，常常取用此章。懷疑是道璇公等人將來之原本，所以大師也有所接受吧。況且請來錄沒有記載此章，那麼在本邦受學的人顯然可見了。而且我諸位老師也能翻譯此章，來綜述文義的綱目。更何況本宗的古德等根據此論述道理，輔助成就教觀，辨別駁斥，通達議論，來作為一家之學。愛好古學的人怎麼可以不研究考察呢？雖然本邦中世以來，賢首宗教沉沒在貝葉經中，而振興的人很少。其疏章也逐漸散失。末學的人難道不感慨嗎？我也向來發愿想要蒐羅散落的篇章，但沒有得到。現在獲得此章，無異於窮困的兒子見到衣服中的寶珠啊。嗚呼！也是時節因緣所致嗎？還是護法善神所授予的呢？喜悅之餘，就加以點校，用來付梓刊印，以傳播到遠近各地。希望華藏世界的佛日再次照亮幽暗的道路，圓融的法水永遠挽回狂瀾。這就是序言。
時 元祿甲戌七年臘月穀旦 東奧仙臺龍寶住持比丘長與實養題于洛之智積輪下
花嚴經文義綱目一卷
大凡茫茫的性海，因緣生起的現象，哪裡能測度它的源頭？渺渺的玄妙道理，名稱言語難以 English version
Taiso Tripitaka Volume 35 No. 1734 Flower Adornment Sutra Textual Meaning Outline
No. 1734 [cf. No. 278]
Preface to the Publication of the Flower Adornment Sutra Textual Meaning Outline
According to Venerable Ningran's 'Mirror of the Meaning of the Dharmadhatu', 'In the eighth year of Tenpyo (Japanese era), Lawyer Daoxuan of the Great Tang Dynasty brought the commentaries and chapters of this school.' Also, Great Virtue Shenxiang, a person from the Silla Kingdom (ancient Korean kingdom), once went to Tang Dynasty to visit Xianshou (a Buddhist school, also refers to Xianshou Fazang) to study the Flower Adornment School. Then he came to this country and lived in Daian Temple. He lectured on the Flower Adornment Sutra at the request of Ryoben and others. In this regard, the initial transmission of the commentaries and chapters was due to the merit of Lawyer Daoxuan, and the initial lecture was most honored by Shenxiang. Although the transmission of this chapter has not seen actual evidence, it was between the two masters Daoxuan and Shenxiang. Moreover, when my Kobo Daishi (Kukai, Japanese monk) explained the Flower Adornment teachings, he often used this chapter. Suspecting that it was the original brought by Daoxuan and others, so the master also received it. Moreover, the list of brought scriptures does not record this chapter, so it is clear that those who studied in this country can be seen. Moreover, my teachers can also translate this chapter to summarize the outline of the textual meaning. What's more, the ancient virtues of this school, based on this, discuss the principles, assist in achieving the teachings and views, distinguish and refute, and communicate discussions to create a school of thought. How can those who love ancient learning not study and investigate it? Although since the Middle Ages in this country, the Xianshou religion has been submerged in palm-leaf scriptures, and few have revived it. Its commentaries and chapters have also gradually been lost. How can those who study later not be filled with emotion? I have also always vowed to search for scattered chapters, but have not obtained them. Now, obtaining this chapter is no different from a poor son seeing a jewel in his clothes. Alas! Is it also due to the causes and conditions of the times? Or is it bestowed by the Dharma-protecting good deities? In addition to joy, I have added punctuation and corrections to be used for printing and publishing, in order to spread it far and wide. I hope that the Buddha's sun of the Flower Treasury World will once again illuminate the dark path, and the perfect and harmonious Dharma water will forever turn back the raging waves. This is the preface.
Time: Lucky Day of the Twelfth Month of the Seventh Year of Genroku Kōjutsu Monk Chōyo Jitsuyo, Abbot of Ryūhō in Tōō Sendai, wrote this at the foot of Chishaku Wheel in Kyoto.
Flower Adornment Sutra Textual Meaning Outline, one volume
Generally speaking, the vast ocean of nature, the phenomena arising from conditions, how can one measure its source? The subtle and profound principles, names and words are difficult to
【English Translation】 English version
Taiso Tripitaka Volume 35 No. 1734 Flower Adornment Sutra Textual Meaning Outline
No. 1734 [cf. No. 278]
Preface to the Publication of the Flower Adornment Sutra Textual Meaning Outline
According to Venerable Ningran's 'Mirror of the Meaning of the Dharmadhatu', 'In the eighth year of Tenpyo (Japanese era), Lawyer Daoxuan of the Great Tang Dynasty brought the commentaries and chapters of this school.' Also, Great Virtue Shenxiang, a person from the Silla Kingdom (ancient Korean kingdom), once went to Tang Dynasty to visit Xianshou (a Buddhist school, also refers to Xianshou Fazang) to study the Flower Adornment School. Then he came to this country and lived in Daian Temple. He lectured on the Flower Adornment Sutra at the request of Ryoben and others. In this regard, the initial transmission of the commentaries and chapters was due to the merit of Lawyer Daoxuan, and the initial lecture was most honored by Shenxiang. Although the transmission of this chapter has not seen actual evidence, it was between the two masters Daoxuan and Shenxiang. Moreover, when my Kobo Daishi (Kukai, Japanese monk) explained the Flower Adornment teachings, he often used this chapter. Suspecting that it was the original brought by Daoxuan and others, so the master also received it. Moreover, the list of brought scriptures does not record this chapter, so it is clear that those who studied in this country can be seen. Moreover, my teachers can also translate this chapter to summarize the outline of the textual meaning. What's more, the ancient virtues of this school, based on this, discuss the principles, assist in achieving the teachings and views, distinguish and refute, and communicate discussions to create a school of thought. How can those who love ancient learning not study and investigate it? Although since the Middle Ages in this country, the Xianshou religion has been submerged in palm-leaf scriptures, and few have revived it. Its commentaries and chapters have also gradually been lost. How can those who study later not be filled with emotion? I have also always vowed to search for scattered chapters, but have not obtained them. Now, obtaining this chapter is no different from a poor son seeing a jewel in his clothes. Alas! Is it also due to the causes and conditions of the times? Or is it bestowed by the Dharma-protecting good deities? In addition to joy, I have added punctuation and corrections to be used for printing and publishing, in order to spread it far and wide. I hope that the Buddha's sun of the Flower Treasury World will once again illuminate the dark path, and the perfect and harmonious Dharma water will forever turn back the raging waves. This is the preface.
Time: Lucky Day of the Twelfth Month of the Seventh Year of Genroku Kōjutsu Monk Chōyo Jitsuyo, Abbot of Ryūhō in Tōō Sendai, wrote this at the foot of Chishaku Wheel in Kyoto.
Flower Adornment Sutra Textual Meaning Outline, one volume
Generally speaking, the vast ocean of nature, the phenomena arising from conditions, how can one measure its source? The subtle and profound principles, names and words are difficult to
尋其際。有融圓智朗巨夜而辟重昏。無限大悲俯群機。而臨萬剎。於是無像現象猶陽谷之升太陽。無言示言若滄波之傾巨壑。是故創于蓮花藏界演無盡之玄綱。𥤱籠上達之流控引靈津之表。然後化沾忍土漸佈慈云灑微澤以潤三根。滋道牙而歸一楑。是知機緣感異聖應所以殊分。聖應雖殊不思議一也。華嚴經者斯乃集海會之盛談。照山王之極說。理致宏遠盡法界而亙真源。浩汗微言等虛空而被塵國。於是無虧大小。潛巨剎以入毫端。未易鴻纖融極微以周空界。故因陀羅網參互影而重重。錠光頗黎照塵方而隱隱。一即多而無礙。多即一而圓通。攝九世以入剎那。舒一念而該永劫。三生究竟堅固種而為因。十通道圓普德顯而成果。果無異因之果派五位以分鑣。因無異果之因總十身以齊致。是故覺母就機于東城六千疏其十眼。童子詢友于南國百十成以一生。遂使不起樹王六天斯屆。詎移花藏十剎虛融。示寶偈于塵中齊暉八會。啟玉珠于性德七處圓彰。浩浩鏗鋐抗思議而迥出。魏魏煥爛隔視聽於聾盲。是故舍那創陶甄于海印二七之旦爰興。龍樹終俯察于虬宮六百年後方顯。然則大以苞含為義。方以軌範為功。廣則體極用周。佛乃果圓覺滿。花譬開敷萬行。嚴喻飾茲本體。經則貫穿縫綴。能詮之教著焉。從法就人寄喻為目。故稱大
方廣佛花嚴經。世間凈眼品者器等三種顯曜於時。光潔照矚況于凈眼。法喻合舉故云世間凈眼。語言理均格類相從。故稱為品。此經有三十四品。此品建初故稱第一。故言大方廣佛華嚴經世間凈眼品第一。余義如下說。今總括此經七處八會事義差別略開十門。一辨教起所因。二釋經題目。三明經宗趣。四說經時處。五辨定教主。六明眾數差別。七請說分齊。八所入三昧。九佛光加持。十正說品會。初教起所因中有二。先明教傳之相。后辨教興之意。初中教傳之相者。西域相傳。此經結集已后收入龍宮。佛滅度六百年後龍樹菩薩往龍宮。見此大不思議經。上本有十三千大千世界微塵數偈。四天下微塵數品。中本有四十九萬八千八百偈。一千二百品。下本有十萬偈三十八品。龍樹遂將此下本出至天竺國造不思議論。亦十萬偈以釋此經。今耶舍三藏所翻十住毗婆沙論是彼一品也。爰有東晉沙門名支法領。從於闐國但得此三萬六千偈。並請得大乘三果菩薩禪師名伏馱跋陀羅此云覺賢。俗姓釋迦氏即甘露飯王之苗裔。來至晉朝。以安帝義熙十四年歲次鶉火三月十日。于楊州謝司空寺別造護凈華嚴法堂。于中譯出此經。時堂前有蓮花池。每日有二青衣童子。從池而出掃灑研墨暮還歸池。經了便止。相傳釋云。以此經久在龍宮。慶此
【現代漢語翻譯】 現代漢語譯本 《方廣佛華嚴經·世間凈眼品》中，『世間凈眼』以器物等三種事物來顯現光明，光芒潔凈照亮一切，更何況是清凈的佛眼呢？這是以法和比喻相結合的方式來說明，所以稱為『世間凈眼』。語言和道理相符，格式和類別一致，因此稱為『品』。這部經共有三十四品，此品是開篇，所以稱為第一。因此稱為《大方廣佛華嚴經·世間凈眼品第一》。其餘的含義在下文會詳細解釋。現在總括這部經七處八會的事義差別，略分為十個方面：一、辨明教法興起的因由；二、解釋經的題目；三、闡明經的宗旨；四、說明講經的時間和地點；五、辨定教主；六、說明聽眾的差別；七、請求宣說的分際；八、所入的三昧；九、佛光加持；十、正式宣說品會。最初，教法興起的因由分為兩個方面：首先說明教法流傳的情況，然後辨明教法興起的意義。首先，教法流傳的情況是：西域相傳，這部經在結集之後被收入龍宮。佛陀滅度六百年後，龍樹菩薩（Nāgārjuna, 意為護法）前往龍宮，見到了這部不可思議的經典。上本有十三千大千世界微塵數偈，四天下微塵數品；中本有四十九萬八千八百偈，一千二百品；下本有十萬偈，三十八品。龍樹菩薩於是將這部下本帶到天竺國，並造了《不思議論》，也有十萬偈來解釋這部經。現在耶舍三藏（譯者名）所翻譯的《十住毗婆沙論》就是其中的一品。當時，東晉有一位沙門名叫支法領，從於闐國（今新疆和田）得到了這三萬六千偈，並請到了一位大乘三果菩薩禪師，名叫伏馱跋陀羅（Buddhabhadra, 意為覺賢），俗姓釋迦，是甘露飯王（Śuddhodana, 凈飯王）的後裔。他來到晉朝，在安帝義熙十四年，歲次鶉火三月十日，在楊州謝司空寺另外建造了護凈華嚴法堂，在那裡翻譯這部經。當時，法堂前有一個蓮花池，每天有兩個青衣童子從池中出來，灑掃研墨，傍晚又回到池中。經書翻譯完畢后，童子便不再出現。相傳解釋說，因為這部經長期儲存在龍宮，所以慶賀此事。
【English Translation】 English version In the Avataṃsaka Sūtra (Flower Garland Sutra), Chapter on Pure Eyes of the World, 『Pure Eyes of the World』 manifests luminosity through three things such as vessels, and its light is clean and illuminates everything, let alone the pure eyes of the Buddha? This is explained by combining Dharma and metaphor, hence it is called 『Pure Eyes of the World』. The language and principles are consistent, and the format and categories are aligned, therefore it is called a 『Chapter』. This sutra has a total of thirty-four chapters, and this chapter is the opening, so it is called the first. Therefore, it is called The Great Vaipulya Buddha Avataṃsaka Sūtra, Chapter on Pure Eyes of the World, First. The remaining meanings will be explained in detail below. Now, to summarize the differences in the meaning of the seven locations and eight assemblies of this sutra, it is briefly divided into ten aspects: 1. Clarify the causes of the rise of the teachings; 2. Explain the title of the sutra; 3. Elucidate the purpose of the sutra; 4. Explain the time and place of the sutra; 5. Identify the teaching master; 6. Explain the differences among the audience; 7. Request the limits of the exposition; 8. The samadhi entered; 9. Buddha's light blessing; 10. Officially expounding the chapter and assembly. Initially, the causes of the rise of the teachings are divided into two aspects: first, explain the circumstances of the transmission of the teachings, and then clarify the meaning of the rise of the teachings. First, the circumstances of the transmission of the teachings are: According to legend in the Western Regions, this sutra was collected into the Dragon Palace after its compilation. Six hundred years after the Buddha's Parinirvana, Nāgārjuna (meaning Protector of the Dharma) Bodhisattva went to the Dragon Palace and saw this inconceivable scripture. The upper version has thirteen thousand great chiliocosms of dust-mote verses, and dust-mote chapters of the four continents; the middle version has four hundred and ninety-eight thousand eight hundred verses, and one thousand two hundred chapters; the lower version has one hundred thousand verses and thirty-eight chapters. Nāgārjuna Bodhisattva then brought this lower version to India and created the Inconceivable Treatise, which also has one hundred thousand verses to explain this sutra. Now, the Daśabhūmika-vibhāṣā translated by Tripitaka Master Yaśas (translator's name) is one of its chapters. At that time, there was a śrāmaṇa named Zhi Faling in the Eastern Jin Dynasty, who obtained these thirty-six thousand verses from Khotan (present-day Hotan, Xinjiang), and invited a Mahayana third-fruit Bodhisattva meditation master named Buddhabhadra (meaning Worthy of Awakening), whose secular surname was Śākya, a descendant of King Śuddhodana (Pure Rice King). He came to the Jin Dynasty, and in the fourteenth year of Emperor An of Jin, on the tenth day of the third month of the year corresponding to the fire bird, he built the Hu Jing Avataṃsaka Dharma Hall separately at Xie Sikong Temple in Yangzhou, where he translated this sutra. At that time, there was a lotus pond in front of the Dharma Hall, and every day two boys in green clothes came out of the pond, swept and ground ink, and returned to the pond in the evening. After the sutra was translated, the boys disappeared. It is said that this is because this sutra has been preserved in the Dragon Palace for a long time, so it is a celebration of this event.
傳通故令龍王給侍耳。后因改此寺名興嚴寺也。有晉沙門釋法業惠嚴惠觀等親從筆受。法業因此出義記。名花嚴旨歸。二卷。有吳郡內史孟顗右衛將軍褚叔度等為檀越。至元熙二年六月十日譯出訖。至大宗永初二年十二月二十日與梵本再校勘畢。當時五十卷成。後人亦有融作六十卷者。於法界品內先有所欠八九紙文。今大唐永隆元年三月內。有中天竺三藏法師地婆呵羅唐言日照。奉敕與沙門道成等十大德。于西京太原寺譯出補之。沙門復禮筆受。其經感通及覺賢神蹟等。並如新集花嚴傳中辨。二明教興意者。夫大教之興非無因緣。及非小因緣令此教起。故下文性起品云。以須彌山微塵等因緣故起此性起法輪。今略題十種。謂願力故。法爾故。為本故。為歸故。顯德故。顯位故。開發故。見聞故。成行故。得果故。初願力故者謂。佛與菩薩及彼機緣三位願力之所起。故下文云。盧舍那佛本願力。故普賢願力故。又云若有得聞者。當知本願。力又云開發大愿故因本願力之所出也。二法爾故者謂。泛諸佛初出興世將欲開顯所化蓮花法爾皆于第二七日海印定中演出如是無盡法門。下文云法如是故此則如大王路法爾常規。三為本故者謂。將欲逐機漸施末教。故於最初先示此法以為末本。以依此本得起末故下文云。譬如凈法界與三
【現代漢語翻譯】 傳通的緣故，才使得龍王給侍（侍奉）。後來因此改此寺名為興嚴寺。有晉代的沙門釋法業、惠嚴、惠觀等親自參與筆受（記錄）。法業因此寫出義記，名為《花嚴旨歸》，共二卷。有吳郡內史孟顗、右衛將軍褚叔度等作為檀越（施主）。到元熙二年六月十日翻譯完成。至大宗永初二年十二月二十日與梵文字再次校勘完畢。當時完成五十卷。後人也有融合成六十卷的。于《法界品》內先前有所欠缺八九紙的文字。現在大唐永隆元年三月內，有中天竺三藏法師地婆呵羅（Dìpóhēluó，意為日照），奉敕與沙門道成等十大德，于西京太原寺翻譯補全。沙門復禮筆受。其經的感應事蹟以及覺賢的神蹟等，都如新集《花嚴傳》中所辨析。二、闡明教義興起的原因。大教的興起並非沒有因緣，也不是小的因緣能使此教興起。所以下文《性起品》說，以須彌山微塵等的因緣，才興起此性起法輪。現在略微列出十種原因，即願力故、法爾故、為本故、為歸故、顯德故、顯位故、開發故、見聞故、成行故、得果故。首先，願力故，是指佛與菩薩以及他們所教化的對象這三者的願力所引發。所以下文說，『盧舍那佛（Lúshěnàfó）本願力』，『故普賢（Pǔxián）願力故』，又說『若有得聞者，當知本願力』，又說『開發大愿故』，都是因為本願力的緣故。第二，法爾故，是指諸佛最初出現於世，將要開顯所教化的蓮花時，自然而然地在第二個七日的海印定中，演出如此無盡的法門。下文說『法如是故』，這就像大王的路一樣，是自然而然的常規。第三，為本故，是指將要根據眾生的根機，逐漸施予末教，所以在最初先顯示此法，作為末教的根本。因為依據此根本，才能興起末教。下文說，『譬如凈法界與三』
【English Translation】 It was because of the transmission that the Dragon King served. Later, the name of this temple was changed to Xingyan Temple. The Jin dynasty monks Shi Fayue, Huiyan, and Huiguan personally participated in the writing. Fayue therefore wrote a commentary called 'Huayan Zhigui', consisting of two volumes. The prefect of Wujun, Meng Yi, and the general of the Right Guard, Chu Shudu, and others were the benefactors. It was translated on June 10th of the Yuanxi year. On December 20th of the second year of the Dazong Yongchu reign, it was re-collated with the Sanskrit version. At that time, fifty volumes were completed. Later, some people merged them into sixty volumes. In the 'Dharmadhatu Chapter', there were previously eight or nine pages of missing text. Now, in March of the first year of the Yonglong reign of the Great Tang Dynasty, the Tripitaka Master Divakara (Dìpóhēluó, meaning 'Sunlight') from Central India, under imperial order, along with the ten virtues including the monk Daocheng, translated and supplemented it at the Taiyuan Temple in Xijing. The monk Fuli recorded it. The responsive events of the sutra and the miracles of Juéxián are all explained in the newly compiled 'Huayan Biography'. Second, to clarify the reasons for the rise of the teachings. The rise of the great teachings is not without causes, nor can small causes cause this teaching to arise. Therefore, the following 'Nature Arising Chapter' says that the Dharma wheel of nature arising arises from causes such as the dust of Mount Sumeru. Now, briefly list ten reasons, namely, the power of vows, the natural law, the root cause, the ultimate goal, the manifestation of virtue, the manifestation of position, the development, the seeing and hearing, the accomplishment of practice, and the attainment of fruit. First, the power of vows refers to the power of vows generated by the Buddha, Bodhisattvas, and the objects they teach. Therefore, the following says, 'The original vow power of Vairocana Buddha (Lúshěnàfó)', 'Therefore, the vow power of Samantabhadra (Pǔxián)', and also says, 'If there are those who hear it, they should know the original vow power', and also says, 'Develop great vows', all because of the original vow power. Second, the natural law refers to when the Buddhas first appear in the world and are about to reveal the lotus flowers they teach, they naturally perform such endless Dharma gates in the Samadhi of the Ocean Seal on the second seventh day. The following says, 'The Dharma is like this', which is like the road of the great king, a natural convention. Third, the root cause refers to gradually bestowing the teachings of the end age according to the capacity of sentient beings, so at the beginning, this Dharma is first shown as the root of the end age. Because based on this root, the teachings of the end age can arise. The following says, 'For example, the pure Dharmadhatu and the three'
乘法為所依。又云猶如日出先照高山等。四為歸故者謂。顯末教所歸處故下文云。猶如眾水流歸大海等。五顯德故者謂。顯如來自所得法體相用。故體謂法界理智無礙。相謂十蓮花藏微塵數等。明謂毛孔現剎廣益機緣。普賢亦爾。六顯位故者謂。顯信等六位圓融相攝前後。是故一位即一切位。而前後歷然。下文云在於一地普攝一切諸地功德等。七開發故者謂。開發眾生性起心中法界無礙自在法門令顯現。故下文中破微塵出經卷等可知。八見聞故者謂。示此一乘無盡自在具足。主伴無礙法門。令物見聞成解脫分金剛種故。如性起品說。九成行故者謂。令眾產生普賢行。一行即一切行。初發心時便成正覺。具足慧身不由他悟等。十得果故者有二。初斷果謂除障故。即一障一切障如普賢品。一斷一切斷如小相品等廣說。二智果。謂具十身盡三世間。逆順自在依正無礙等。由此十義同一緣起無礙圓融自在力故。令此經教依無住本而建立也。
第二別釋經題目者于中有二。先釋眾名后解別目。前中諸聖教立此經名略有五種。初依觀佛三昧經及涅槃經。名此經為雜花經。此隨喻為名。以理行交雜緣起整合故。二智論屬累品名為不思議解脫經。有十萬偈。此從法就用為名。故性起品云此經為乘不思議乘菩薩設。又智論自指此經
【現代漢語翻譯】 現代漢語譯本 乘法是所依之理。又說，就像太陽升起，先照亮高山一樣。四是說明歸宿之處，即顯示末世教法所歸向的地方，如下文所說，『猶如眾水流歸大海』等。五是彰顯功德，即彰顯如來從自身所得的法體、法相和作用。法體是指法界真理，理智無礙；法相是指十蓮花藏微塵數等；作用是指毛孔顯現剎土，廣泛利益眾生機緣。普賢菩薩也是如此。六是彰顯位次，即彰顯信等六位圓融相攝，前後相續。因此，一位即一切位，而前後次第分明。如下文所說，『在於一地普攝一切諸地功德』等。七是開發，即開發眾生本具的性起心中法界無礙自在的法門，使其顯現。如下文中破微塵出經卷等可知。八是見聞，即顯示這一乘無盡自在具足、主伴無礙的法門，使眾生見聞而成就解脫的金剛種子。如《性起品》所說。九是成就修行，即令眾產生就普賢菩薩的行愿，一行即一切行。初發心時便成就正覺，具足慧身，不由他人開悟等。十是獲得果報，分為兩種。一是斷除之果，即消除業障，即一障即一切障，如《普賢品》所說；一斷即一切斷，如《小相品》等廣說。二是智慧之果，即具足十身，盡未來際於三世間，逆順自在，依正無礙等。由於這十種意義同一于緣起無礙、圓融自在的力量，所以使這部經教依據無住的根本而建立。
第二，分別解釋經題目，其中分為兩部分。先解釋眾名，后解釋別名。在前者中，諸聖教建立此經的名稱略有五種。第一種依據《觀佛三昧經》和《涅槃經》，稱此經為《雜花經》。這是隨比喻而立名，因為理行交雜，緣起整合。第二種，《智論》的屬累品名為《不思議解脫經》，有十萬偈。這是從法就用而立名。所以《性起品》說此經是為乘坐不思議乘的菩薩而設。又《智論》自己指明此經。
【English Translation】 English version Multiplication is what is relied upon. It is also said that it is like the sun rising, first illuminating the high mountains. Fourth, it is to indicate the place of return, that is, to show where the teachings of the end times return, as it is said in the following text, 'Like all waters flowing into the sea,' etc. Fifth, it is to manifest virtues, that is, to manifest the Dharma body, characteristics, and functions that the Tathagata has obtained from himself. The Dharma body refers to the Dharma realm, the unobstructedness of reason and wisdom; the characteristics refer to the number of dust motes in the ten lotus treasuries, etc.; the function refers to the manifestation of lands in pores, widely benefiting the opportunities of sentient beings. Samantabhadra (Universal Virtue) Bodhisattva is also like this. Sixth, it is to manifest the positions, that is, to manifest the mutual inclusion and succession of the six positions of faith, etc. Therefore, one position is all positions, and the order of succession is clear. As it is said in the following text, 'Being in one ground, universally encompassing the merits of all grounds,' etc. Seventh, it is to develop, that is, to develop the unobstructed and free Dharma gate of the Dharma realm in the inherently arising mind of sentient beings, so that it may manifest. As can be known from the breaking of dust motes to reveal scriptures in the following text, etc. Eighth, it is to see and hear, that is, to show this one vehicle's inexhaustible, free, and complete, unobstructed Dharma gate of host and companions, so that beings may see and hear and achieve the Vajra (Diamond) seed of liberation. As the 'Nature Arising' chapter says. Ninth, it is to accomplish practice, that is, to cause sentient beings to accomplish the practices of Samantabhadra (Universal Virtue) Bodhisattva, one practice being all practices. At the time of the initial arising of the mind, one achieves perfect enlightenment, possessing a body of wisdom, not enlightened by others, etc. Tenth, it is to obtain the fruit, which is divided into two types. First, the fruit of cutting off, that is, eliminating obstacles, that is, one obstacle is all obstacles, as the 'Samantabhadra' chapter says; one cutting off is all cutting off, as the 'Minor Characteristics' chapter, etc., extensively explains. Second, the fruit of wisdom, that is, possessing the ten bodies, exhausting the three realms throughout the future, being free in accordance and against, unobstructed in reliance and correctness, etc. Because these ten meanings are the same as the power of unobstructed arising of conditions, perfect fusion, and freedom, they cause this scripture to be established based on the root of non-abiding.
Second, to separately explain the title of the scripture, there are two parts to it. First, explain the multiple names, then explain the specific name. In the former, the various sacred teachings establish the name of this scripture in roughly five ways. The first is based on the Contemplation on Buddha Samadhi Sutra and the Nirvana Sutra, calling this scripture the Miscellaneous Flower Sutra. This is naming according to metaphor, because principle and practice are intertwined, and arising of conditions is integrated. The second, the Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra)'s chapter on entrustment is named the Inconceivable Liberation Sutra, which has one hundred thousand verses. This is naming from the Dharma based on function. Therefore, the 'Nature Arising' chapter says that this scripture is established for Bodhisattvas who ride the inconceivable vehicle. Also, the Treatise on the Great Perfection of Wisdom itself points to this scripture.
也。三梁朝攝論第十勝相云百千經者。即花嚴十萬偈為百千也。此從數為名。四如下離世間品出生菩薩深妙義花等。彼當釋。此約法喻合目。五約十義立名等。如性起品。亦至彼當釋。二解別目中二。先總解后別釋。總者如入大乘論說。有五義。一為眾生說對治法故。二有眾多乘故。三多莊嚴具故。四能出生無量大果故。五除斷一切諸邪見故名毗佛略。雜集論釋方廣者。菩薩藏相應言說名為方廣。一切有情利益安樂所依處故。宣說廣大甚深法故。亦名廣破。以能廣破一切障故。亦名無比。無有諸法能比類故。此等皆是大乘差別名。由與七種大性相應等。乃至廣說。別釋者大方廣等是一部通名。世間凈眼是當品別目。前中有二。先開義后合釋。開者先舉所詮之義。后經之一字舉能詮之教。此依主釋。前中先明所喻。后花嚴二字是能喻。前中先明所依法。后佛一字顯能依人。前中先別明體用。后廣一字合辨體能。前中先大字明法體。後方字辨勝能。合釋中大者當體為目。苞含為義。方者就用為名軌範為義。廣者體用合明周遍為義。此中大即方。大方即廣。皆持業釋。又大者古德解有三義。一常義。經云所言大者名之為常。二是體性普周義。經云所言大者其性廣博。三是勝能義。經云能建大義名大涅槃。又具體相用三大也。
【現代漢語翻譯】 現代漢語譯本： 也。《三梁朝攝論》第十勝相說，『百千經』，即《華嚴經》十萬偈（ji，一種詩歌體裁）為百千。這是從數量上命名的。如下面的《離世間品》的『出生菩薩深妙義花』等，將在那裡解釋。這是用法和比喻結合來命名的。第五種是根據十種意義來命名，如《性起品》，也將在那裡解釋。 二、解釋別名，分為兩部分。先總的解釋，後分別解釋。總的來說，如《入大乘論》所說，有五種意義：一、為眾生說對治法；二、有多眾乘；三、多莊嚴具；四、能出生無量大果；五、能除斷一切諸邪見，所以名為『毗佛略』。《雜集論》解釋『方廣』，菩薩藏相應的言說名為『方廣』，因為是一切有情利益安樂所依之處，宣說廣大甚深之法。也名為『廣破』，因為能廣泛破除一切障礙。也名為『無比』，沒有諸法可以比類。這些都是大乘的差別名，由於與七種大性相應等等，乃至廣說。 分別解釋，『大方廣』等是一部經的總名，『世間凈眼』是本品的別名。前面一部分分為兩部分，先闡述意義，後用『經』之一字來指代能詮之教。這是依主釋。前面一部分先說明所比喻的事物，後用『華嚴』二字作為能比喻的事物。前面一部分先說明所依據的法，後用『佛』一字來顯示能依據的人。前面一部分先分別說明體和用，後用『廣』一字合起來辨別體和能。前面一部分先用『大』字說明法體，後用『方』字辨別殊勝的功能。合起來解釋，『大』是就本體而言，有包含的意思。『方』是就作用而言，有軌範的意思。『廣』是體和用合起來說明，有周遍的意思。這裡『大』就是『方』，『大方』就是『廣』，都是持業釋。另外，古德解釋『大』有三種意義：一是常義，經中說『所言大者，名之為常』。二是體性普周義，經中說『所言大者，其性廣博』。三是勝能義，經中說『能建大義，名大涅槃』。又具體、相、用三大。
【English Translation】 English version: Also, the tenth excellent aspect in the She Lun of the Three Liang Dynasty says, 'Hundreds of thousands of sutras' refers to the Avatamsaka Sutra's (Hua Yan Jing) hundred thousand gathas (ji, a type of poetic meter), named from its quantity. The following, such as 'producing the profound and wonderful meaning flowers of the Bodhisattva' in the Leaving the World Chapter, will be explained there. This is named by combining dharma and metaphor. The fifth is named according to ten meanings, such as in the Nature Arising Chapter, which will also be explained there. Two, explaining the specific names, divided into two parts. First, a general explanation, then separate explanations. Generally speaking, as stated in the Treatise on Entering the Mahayana, there are five meanings: one, to speak the antidotal dharma for sentient beings; two, having many vehicles; three, having many adornments; four, being able to produce immeasurable great fruits; five, being able to eliminate all wrong views, therefore it is called 'Vipula'. The Compendium of Assemblies Treatise explains 'extensive and vast' (fang guang), speech corresponding to the Bodhisattva treasury is called 'extensive and vast', because it is the place upon which all sentient beings rely for benefit and happiness, proclaiming the vast and profound dharma. It is also called 'widely destroying', because it can widely destroy all obstacles. It is also called 'incomparable', because no dharmas can be compared to it. These are all distinct names of the Mahayana, due to corresponding with the seven great natures, and so on, and so forth. Explaining separately, 'Great Extensive Vast' and so on is the general name of a sutra, 'Pure Eye of the World' is the specific name of this chapter. The first part is divided into two parts, first elucidating the meaning, then using the word 'sutra' to refer to the teaching that can be expressed. This is a possessive compound. The first part first explains the thing being compared, then uses the two words 'Avatamsaka' as the thing that can be compared. The first part first explains the dharma being relied upon, then uses the word 'Buddha' to reveal the person who can rely upon it. The first part first separately explains the substance and function, then uses the word 'extensive' to combine and distinguish the substance and ability. The first part first uses the word 'great' to explain the dharma substance, then uses the word 'extensive' to distinguish the superior function. Combining the explanations, 'great' refers to the substance itself, with the meaning of encompassing. 'Extensive' refers to the function, with the meaning of standard. 'Vast' is the combination of substance and function, with the meaning of pervasiveness. Here, 'great' is 'extensive', 'great extensive' is 'vast', all are appositional compounds. Furthermore, ancient worthies explain 'great' with three meanings: one is the meaning of permanence, the sutra says 'that which is called great is named permanence'. Two is the meaning of the nature being universally pervasive, the sutra says 'that which is called great, its nature is vast and broad'. Three is the meaning of superior ability, the sutra says 'being able to establish great meaning is named great Nirvana'. Also, there are the three greatnesses of substance, form, and function.
今更尋下文略有十義。一境大。于中有二。一依報大。謂十蓮華藏。二正報大。謂十佛三業等。如舍那品等說。即所信境也。二心大。如賢首品初及發心功德品說。三行大。如離世間品說。通修六位行也。四位大。如明難品已去至第六會說彼五位。謂信大．解大．行大．愿大．證大．等也。五證大。如入法界品說通證六位法也。六因大有二。初生因。如前五位說。二了因。如普賢品等說。七果大。于中有二。一隨緣果。如不思議品等說。二自體果。如此經中果分不可說者是也。八體大。如性起品等說。九用大。謂唸唸益生頓成位等。如小相品等說。十法大。于中有三。一教大。謂一一名句皆遍一切十方法界。如下文說。二義大。稱無邊教所顯義是。三事大。謂一一塵等具一切者是。此上十義皆各總攝一切法盡。具足即入故稱大也。方有三義。一是方正義。謂此十義性離邪僻。二是方法義。謂此十義皆有模範軌則故也。三是醫方義。謂此十義皆能對治諸重障故。廣有二義。一遍一切處。謂凡一法門皆遍一切無盡世界乃至塵道及餘一切諸法之處。如下結通等說。二遍一切時。謂遍前後際。通於十世下至剎那等。此二有二種遍。一一重。二重重如帝網等。雖約一攝一切故名大。一遍一切故稱為廣。而亦得前名廣后名大亦無違
【現代漢語翻譯】 現代漢語譯本 現在再來尋找下文，略有十種意義： 一、境大（境界廣大）。其中有二：一、依報大（所依賴的環境廣大），指十重蓮華藏世界。二、正報大（眾生的身心廣大），指十方諸佛的三業（身、口、意）等，如《舍那品》等所說，即所信的境界。 二、心大（心量廣大）。如《賢首品》開頭及《發心功德品》所說。 三、行大（修行廣大）。如《離世間品》所說，貫通修習六位之行。 四、位大（階位廣大）。如《明難品》之後直到第六會所說的五位，即信大、解大、行大、愿大、證大等。 五、證大（證悟廣大）。如《入法界品》所說，貫通證悟六位之法。 六、因大（因地廣大）。有二：一是生因（生起之因），如前面五位所說。二是了因（覺了之因），如《普賢品》等所說。 七、果大（果報廣大）。其中有二：一是隨緣果（隨順因緣而生的果報），如《不思議品》等所說。二是自體果（自性本具的果），如此經中果分不可言說者。 八、體大（本體廣大）。如《性起品》等所說。 九、用大（作用廣大）。指唸唸利益眾生，頓然成就階位等，如《小相品》等所說。 十、法大（法門廣大）。其中有三：一、教大（教法廣大），指一一名句都遍一切十方法界，如下文所說。二、義大（義理廣大），與無邊的教法所顯的義理相稱。三、事大（事相廣大），指一一微塵等都具足一切。 以上十義，各自總攝一切法，具足圓滿，所以稱為『大』。 『方』有三種意義：一是方正義，指這十義的性質遠離邪僻。二是方法義，指這十義都有模範軌則。三是醫方義，指這十義都能對治各種深重的業障。 『廣』有兩種意義：一是遍一切處，指凡是一個法門都遍一切無盡世界，乃至微塵之道及其他一切諸法之處，如下文的總結貫通等所說。二是遍一切時，指遍前後際，貫通十世，下至剎那等。這兩種『遍』有兩種形式：一是單重，二是重重，如帝釋天的因陀羅網等。 雖然約一法而總攝一切法，所以名為『大』；普遍一切，所以稱為『廣』。而也可以前面稱為『廣』，後面稱為『大』，也沒有衝突。
【English Translation】 English version Now, to further explore the subsequent text, there are roughly ten meanings: 1. Greatness of Realm (境大, jìng dà). Within this, there are two aspects: First, the Greatness of Dependent Retribution (依報大, yī bào dà), referring to the ten layers of Lotus Treasury Worlds (蓮華藏, lián huá zàng). Second, the Greatness of Proper Retribution (正報大, zhèng bào dà), referring to the three karmas (身, shēn; 口, kǒu; 意, yì - body, speech, and mind) of the ten directions' Buddhas, as described in the 'Vairocana' chapter (舍那品, shě nà pǐn) and others. This is the realm of belief. 2. Greatness of Mind (心大, xīn dà). As described at the beginning of the 'Worthy Leader' chapter (賢首品, xián shǒu pǐn) and in the 'Merit of Arousing the Bodhi Mind' chapter (發心功德品, fā xīn gōng dé pǐn). 3. Greatness of Practice (行大, xíng dà). As described in the 'Leaving the World' chapter (離世間品, lí shì jiān pǐn), encompassing the cultivation of the six stages of practice. 4. Greatness of Stages (位大, wèi dà). As described from the 'Clarifying Difficulties' chapter (明難品, míng nán pǐn) onwards to the sixth assembly, referring to the five stages: Greatness of Faith (信大, xìn dà), Greatness of Understanding (解大, jiě dà), Greatness of Practice (行大, xíng dà), Greatness of Vow (愿大, yuàn dà), and Greatness of Realization (證大, zhèng dà). 5. Greatness of Realization (證大, zhèng dà). As described in the 'Entering the Dharma Realm' chapter (入法界品, rù fǎ jiè pǐn), encompassing the realization of the Dharma of the six stages. 6. Greatness of Cause (因大, yīn dà). There are two aspects: First, the Cause of Production (生因, shēng yīn), as described in the previous five stages. Second, the Cause of Understanding (了因, liǎo yīn), as described in the 'Samantabhadra' chapter (普賢品, pǔ xián pǐn) and others. 7. Greatness of Effect (果大, guǒ dà). There are two aspects: First, the Effect Dependent on Conditions (隨緣果, suí yuán guǒ), as described in the 'Inconceivable' chapter (不思議品, bù sī yì pǐn) and others. Second, the Effect of Self-Nature (自體果, zì tǐ guǒ), which is the indescribable aspect of the effect in this sutra. 8. Greatness of Essence (體大, tǐ dà). As described in the 'Nature Arising' chapter (性起品, xìng qǐ pǐn) and others. 9. Greatness of Function (用大, yòng dà). Referring to benefiting sentient beings in every thought, instantly accomplishing stages, as described in the 'Minor Marks' chapter (小相品, xiǎo xiāng pǐn) and others. 10. Greatness of Dharma (法大, fǎ dà). There are three aspects: First, the Greatness of Teaching (教大, jiào dà), referring to each name and phrase pervading all the ten directions' Dharma realms, as described in the following text. Second, the Greatness of Meaning (義大, yì dà), corresponding to the meaning revealed by the boundless teachings. Third, the Greatness of Phenomena (事大, shì dà), referring to each dust particle possessing everything. The above ten meanings each encompass all Dharmas completely and perfectly, hence they are called 'Great'. The term 'Square' (方, fāng) has three meanings: First, the meaning of Rectitude, indicating that the nature of these ten meanings is free from deviation. Second, the meaning of Method, indicating that these ten meanings have models and rules. Third, the meaning of Medical Prescription, indicating that these ten meanings can counteract various severe obstacles. The term 'Vast' (廣, guǎng) has two meanings: First, pervading all places, indicating that every Dharma gate pervades all endless worlds, even the path of dust and all other Dharmas, as described in the following summary and connection. Second, pervading all times, indicating pervading past and future, encompassing the ten ages, down to a moment. These two types of 'pervasion' have two forms: First, single; second, multiple, like Indra's net. Although encompassing all Dharmas through one Dharma, it is called 'Great'; pervading everything, it is called 'Vast'. And it is also possible to call the former 'Vast' and the latter 'Great', without any contradiction.
。佛者覺照為名果滿為義。此通十佛及三佛也。方廣是所得法。佛是能得人。又前是所覺境。佛是能覺智。此中境智有二義。一相成二相即。前中方廣之佛簡下乘佛。佛之方廣簡因位法。此二相成各有有性無性緣起四句。思準之。人法相依皆依主釋。二相即者。或方廣即佛佛即方廣。以人法無礙故。令體相即亦具四句。思準之。此唯持業釋。華有三義。一微妙義。二感果義。三莊飾義。初一喻行體。后二喻行用。用中初喻生因。后喻了因。又初是生果華。不與果俱。如生死為道具及因位善根等故。下文云。此經出生一切菩薩諸行功德深妙義華。若從此義應名菩薩方廣。又後莊果花與果俱。如果位善根。今此文中明佛方廣。故約果位但論佛花嚴耳。又別分微妙喻前法。后二譬前人。通論人法皆具此三。故成況也。嚴之一字通含能嚴所嚴。由是镕融便成四句。或萬行如華為能嚴。真性為所嚴。以理由修顯故。或真性如華為能嚴。修生諸行為所嚴。以行從理起故。故攝論云。無不從此法身流。無不還證此法身。此之謂也。或俱融能所不二而二。以非真流之行無以契真。非飾真之行不從真起。良以體融行而因圓。行該真而果滿。是故標為佛華嚴也。或雙泯能所二而不二。以即真之行非行。即行之真非真。是則理行雙絕能所俱亡
【現代漢語翻譯】 現代漢語譯本 佛（Buddha，覺悟者）以覺照為名，以果滿為義。這適用於十方諸佛以及過去、現在、未來三世諸佛。方廣（Vaipulya，廣大的）是所證得的法，佛是能證得法的人。或者說，方廣是所覺悟的境界，佛是能覺悟的智慧。這裡境界與智慧有二重含義：一是相互成就，二是相互融合。前者，方廣之佛區別于小乘佛；佛之方廣區別于因位之法。這二者相互成就，各有有自性、無自性、緣起四種說法，可以仔細思考。人和法相互依存，都是依主釋（Dvandva）。後者，或者說方廣即是佛，佛即是方廣，因為人和法之間沒有障礙。使體和相相互融合，也具備四種說法，可以仔細思考。這僅僅是持業釋（Karmadharaya）。 華（flower）有三重含義：一是微妙義，二是感果義，三是莊飾義。第一種比喻行的本體，后兩種比喻行的作用。作用中，前者比喻生因，後者比喻了因。或者說，前者是生果之華，不與果同時存在，例如生死作為修行的工具，以及因位的善根等等。下文說：『此經出生一切菩薩諸行功德深妙義華。』如果從這個意義上說，應該名為菩薩方廣。後者是莊嚴果報之華，與果同時存在，例如果位的善根。現在本文中闡明佛方廣，所以只從果位來論述佛華嚴。另外，分別來說，微妙比喻前面的法，后兩種比喻前面的人。總的來說，人和法都具備這三種含義，所以成就了譬喻。嚴（adornment）字包含能莊嚴和所莊嚴。因此融合而成為四種說法。或者說，萬行如華是能莊嚴，真性是所莊嚴，因為以理來顯現修行。 或者說，真性如華是能莊嚴，修行所生的諸行是所莊嚴，因為行從理而生。所以《攝大乘論》（Mahāyānasaṃgraha）說：『沒有不從此法身流出的，沒有不返回來證得此法身的。』說的就是這個意思。或者說，能莊嚴和所莊嚴相互融合，既二又非二。因為不是從真性流出的行，無法契合真性；不是莊嚴真性的行，不是從真性生起的。實在是因為本體融合了行而使因圓滿，行包含了真性而使果圓滿，所以標名為佛華嚴。或者說，能莊嚴和所莊嚴雙雙泯滅，既二又非二。因為即是真性的行不是行，即是行的真性不是真性。這樣，理和行都超越了，能和所都消失了。
【English Translation】 English version The Buddha (Buddha, the awakened one) is named for 'awakening and illuminating' and defined by 'the fulfillment of fruition'. This applies to all Buddhas in the ten directions and the three times (past, present, and future). Vaipulya (extensive) is the Dharma attained, and the Buddha is the one who attains the Dharma. Alternatively, Vaipulya is the realm of enlightenment, and the Buddha is the wisdom that can awaken. Here, realm and wisdom have two meanings: first, they accomplish each other; second, they merge with each other. In the former, the Vaipulya-Buddha is distinguished from the Buddhas of the Hinayana; the Vaipulya of the Buddha is distinguished from the Dharma of the causal stage. These two accomplish each other, each with four statements of self-nature, no-self-nature, and dependent origination, which can be carefully considered. People and Dharma depend on each other, both are Dvandva. The flower (flower) has three meanings: first, the meaning of subtlety; second, the meaning of sensing the fruit; and third, the meaning of adornment. The first is a metaphor for the essence of practice, and the latter two are metaphors for the function of practice. In function, the former is a metaphor for the cause of birth, and the latter is a metaphor for the condition of understanding. Or, the former is the flower of the fruit of birth, which does not exist at the same time as the fruit, such as birth and death as a tool for practice, and the roots of goodness in the causal stage, and so on. The following says: 'This sutra gives birth to all the profound and wonderful flowers of meaning of the practices and merits of all Bodhisattvas.' If from this meaning, it should be named Bodhisattva Vaipulya. The latter is the flower that adorns the fruit, which exists at the same time as the fruit, such as the roots of goodness in the fruit stage. Now this article clarifies the Buddha Vaipulya, so only the Buddha Avatamsaka is discussed from the perspective of the fruit stage. In addition, separately speaking, subtlety is a metaphor for the previous Dharma, and the latter two are metaphors for the previous person. Generally speaking, both people and Dharma have these three meanings, so the metaphor is achieved. The word 'adornment' includes both the adorner and the adorned. Therefore, fusion becomes four statements. Or, the myriad practices like flowers are the adorner, and the true nature is the adorned, because practice is revealed by reason. Or, true nature like a flower is the adorner, and the practices born of practice are the adorned, because practice arises from reason. Therefore, the Mahāyānasaṃgraha says: 'There is nothing that does not flow from this Dharmakaya, and there is nothing that does not return to realize this Dharmakaya.' This is what it means. Or, the adorner and the adorned merge with each other, both two and not two. Because the practice that does not flow from true nature cannot be in harmony with true nature; the practice that does not adorn true nature does not arise from true nature. It is because the essence merges with practice and makes the cause complete, and practice contains true nature and makes the fruit complete, so it is labeled as Buddha Avatamsaka. Or, the adorner and the adorned are both annihilated, both two and not two. Because the practice that is true nature is not practice, and the true nature that is practice is not true nature. In this way, both reason and practice are transcended, and both the adorner and the adorned disappear.
。超情離相是謂花嚴。前二句花之嚴。后二句花即嚴。二釋可知。又方廣佛之花嚴。及即花嚴。亦二釋可知。經如前釋。世間是法凈眼是喻。世者是時間者是中。時中顯現故云世間。世間不同義有三種。一器世間有二。一道場地等別處。二蓮花藏世界通處。二智正覺。世間亦二。一三身。二十佛。三眾生。世間亦二。一同生。二異生。凈眼亦有三義。一洞徹義。況彼三法離相平等洞徹真源。二照囑義。喻彼三法明達照了諸法門故。三現象義。譬彼三法互相影現及一切法涉入無礙緣起自在。為顯彼三有此別異殊勝義故。是故別立此名不名序也。品者類也別地。又釋。如來未出世無善導故如盲。佛今創出世世間眼現故言世間凈眼。是故佛涅槃時言世間眼滅也。余如上說。
第三明宗趣者于中有二。先總后別。總者古德出宗不同。如遠法師以花嚴三昧為宗。又衍師等以法界為宗等。今依光統師以因果緣起理實為宗趣。因果是位。緣起是義。理實是體。以因果與理實不二故是緣起也。又因果約事。緣起會相。理實顯體。此中作二門。一約文或唯果。如不思議品及舍那品等。或唯因。如明難品至僧祇品及普賢品等。或俱。如七八二會。或俱非。如性起品。若細取一一會一一品亦一一文皆具因果。思之可見。二約義或因果俱
【現代漢語翻譯】 現代漢語譯本：『超情離相是謂花嚴』，意思是超越情感，脫離表象，這就是所謂的《華嚴經》。『前二句花之嚴』，指前面兩句是華的莊嚴。『后二句花即嚴』，指後面兩句是華就是莊嚴。這兩種解釋都可以理解。『又方廣佛之花嚴』，以及『即花嚴』，也可以用這兩種方式來解釋。《經》的解釋如前所述。『世間是法凈眼是喻』，世間指的是時間，間指的是中間。在時間中顯現，所以稱為世間。世間有三種不同的含義：一是器世間，分為兩種，一是道場等特殊場所，二是蓮花藏世界這種普遍場所。二是智正覺，世間也分為兩種，一是三身，二是十佛。三是眾生，世間也分為兩種，一是同生，二是異生。凈眼也有三種含義：一是洞徹義，象徵這三種法超越表象，平等地洞察真源。二是照囑義，比喻這三種法明智通達，照亮諸法之門。三是現象義，譬如這三種法互相映現，以及一切法涉入而無障礙，緣起自在。爲了彰顯這三種法具有這種特別殊勝的意義，所以特別設立這個名稱，而不是稱為序品。品，指的是類別或不同的地位。另一種解釋是，如來（Tathagata）未出世時，因為沒有善的引導，就像盲人一樣。佛（Buddha）現在初次出世，世間顯現出眼睛，所以說世間凈眼。因此，佛涅槃（Nirvana）時說世間眼滅。其餘的解釋如上所述。 第三，闡明宗趣，其中包含兩個方面：先總說，后別說。總的來說，古代德行高尚的人對宗的理解不同。例如，遠法師以華嚴三昧為宗，衍師等人以法界為宗等等。現在根據光統師的觀點，以因果緣起、理實為宗趣。因果是位，緣起是義，理實是體。因為因果與理實不二，所以是緣起。另外，因果是就事相而言，緣起是會合相狀，理實是顯現本體。這裡分為兩個方面：一是就文句而言，或者只有果，例如《不思議品》和《舍那品》等；或者只有因，例如《明難品》到《僧祇品》以及《普賢品》等；或者因果都有，例如第七會和第八會；或者因果都沒有，例如《性起品》。如果仔細分析，每一會、每一品、每一句都具備因果，仔細思考就可以明白。二是就意義而言，或者因果都有。
【English Translation】 English version: 『Transcending emotions and separating from appearances is called Avatamsaka.』 『The first two phrases are the adornment of the flower,』 referring to the first two phrases being the adornment of the flower. 『The latter two phrases are the flower itself being the adornment,』 referring to the latter two phrases being the flower itself as the adornment. Both of these explanations are understandable. 『Also, the Avatamsaka of the vast and expansive Buddha,』 and 『that is, Avatamsaka,』 can also be explained in these two ways. The explanation of the Sutra is as previously stated. 『The world is the Dharma, and the pure eye is the metaphor,』 where 『world』 refers to time, and 『between』 refers to the middle. Manifesting in time is why it is called the world. The world has three different meanings: first, the container world, which is divided into two types: one is special places like the Bodhi ground, and the other is the universal place of the Lotus Treasury World. Second, wisdom and correct enlightenment, the world is also divided into two types: one is the three bodies (Trikaya), and the other is the ten Buddhas. Third, sentient beings, the world is also divided into two types: one is those born together, and the other is those born differently. The pure eye also has three meanings: first, the meaning of penetrating insight, symbolizing that these three Dharmas transcend appearances and equally penetrate the true source. Second, the meaning of illuminating entrustment, metaphorically representing that these three Dharmas are wise and understanding, illuminating the gates of all Dharmas. Third, the meaning of phenomena, like these three Dharmas reflecting each other, and all Dharmas entering without obstruction, arising freely from conditions. To highlight that these three Dharmas have this special and superior meaning, this name is specially established, rather than being called the introductory chapter. 『Pǐn』 (品), refers to categories or different positions. Another explanation is that when the Tathagata (如來) had not yet appeared in the world, because there was no good guidance, it was like being blind. Now that the Buddha (佛) has appeared in the world for the first time, the world manifests eyes, so it is said that the world has pure eyes. Therefore, when the Buddha entered Nirvana (涅槃), it was said that the eyes of the world were extinguished. The rest of the explanation is as mentioned above. Third, clarifying the doctrine and purpose, which contains two aspects: first, a general statement, then a specific statement. Generally speaking, ancient virtuous people have different understandings of the doctrine. For example, Dharma Master Yuan takes the Avatamsaka Samadhi as the doctrine, and Master Yan and others take the Dharmadhatu as the doctrine, and so on. Now, according to the view of Master Guangtong, the cause and effect arising from conditions and the reality of principle are taken as the doctrine and purpose. Cause and effect are the position, arising from conditions is the meaning, and the reality of principle is the substance. Because cause and effect and the reality of principle are not two, it is arising from conditions. In addition, cause and effect are in terms of phenomena, arising from conditions is the convergence of appearances, and the reality of principle is the manifestation of the substance. Here, it is divided into two aspects: first, in terms of sentences, either only the result, such as the 『Inconceivable Chapter』 and the 『Vairocana Chapter,』 etc.; or only the cause, such as the 『Chapter on Clarifying Difficulties』 to the 『Asamkhya Chapter』 and the 『Samantabhadra Chapter,』 etc.; or both cause and effect, such as the seventh assembly and the eighth assembly; or neither cause nor effect, such as the 『Chapter on the Arising of Nature.』 If carefully analyzed, each assembly, each chapter, and each sentence has both cause and effect, which can be understood by careful consideration. Second, in terms of meaning, either both cause and effect are present.
因。以約緣起故此通一部。以果分不可說故。或因果俱果。以起即不起故。因相盡故約理實也。或前俱果。因以是所起故或后俱因。以是所依本故。由是緣起理實故或因即果果即因。因非果果非因。因是因果是果。因非因果非果。如是無障無礙。人法教義等皆準此知。后別辨中有五對十句。一境行相對。以境為宗用行為趣。或反。此以修起智會同真境故。問宗趣何別。答語之所表曰宗宗之所歸名趣。總中宗即趣。此中分辨也。二理事相對。以事為宗理為趣。或反。以依理得成緣起事故。三教義相對。教為宗義為趣。或反上。以義深令教實故。四因果相對。因宗果趣。或反上。以舉果意為成因故。五人法相對。集眾人為宗說法為趣。或反上。以法成人故。
第四說經時處中先明時後顯處。時中作四門。一定分齊。二攝前後。三顯差別。四表示法。初定分齊者。菩提流支云。華嚴八會中前之五會是佛成道初七日說。第六會後是第二七日說。以十地經初云第二七日故。又有人說第八會是后時說。以彼文中有鹙子等五百聲聞。並后時度故。此等所判恐不順文。以初七日定不說法故。十地論言。何故不初七日說。思惟行因緣行故。既言思惟明知非說法。設有救言。只不說十地。非不說余法者。則不得言思惟也。下論又釋。
【現代漢語翻譯】 現代漢語譯本 因。因為依循緣起，所以貫通整個部分。因為果報的區分不可言說。或者因果都是果報，因為生起即是不生起。因為因的相狀窮盡，所以是依循理體的真實。或者前面是果報，因為因是果報所生起的原因；或者後面是因，因為果報是因所依賴的根本。由於緣起是理體的真實，所以或者因就是果，果就是因。因不是果，果不是因。因是因，果是果。因不是因，果不是果。像這樣沒有障礙沒有阻礙。人、法、教義等等都參照這個來理解。後面分別辨析中有五對十句。一、境行相對。以境為宗，用行為趣。或者相反。這是因為修習生起的智慧會合于真實的境界。問：宗和趣有什麼區別？答：語言所表達的叫做宗，宗所歸向的叫做趣。總的來說，宗就是趣。這裡是進行分辨。二、理事相對。以事為宗，理為趣。或者相反。因為依靠理才能成就緣起的事。三、教義相對。教為宗，義為趣。或者相反。因為義理深刻才能使教法真實。四、因果相對。因是宗，果是趣。或者相反。因為舉出果報的意義是爲了成就因。五、人法相對。聚集眾人為宗，說法為趣。或者相反。因為法成就人。
第四，說經的時間和地點中，先說明時間，后顯示地點。時間中分為四個方面。一、確定分界。二、統攝前後。三、顯示差別。四、表示法。首先，確定分界，菩提流支（Bodhiruci，菩提流支）說，《華嚴經》（Avatamsaka Sutra）八會中，前五會是佛陀成道最初七天所說。第六會之後是第二個七天所說。因為《十地經》（Dasabhumika Sutra）開頭說第二個七天。又有人說第八會是之後的時間說的。因為那段文字中有舍利弗（Sariputra）等五百聲聞，並且是之後度化的緣故。這些判斷恐怕不順應經文。因為最初七天一定不說法。 《十地論》（Dasabhumika-sastra）說：『為什麼不在最初七天說？因為思惟行因緣行。』既然說是思惟，明顯知道不是說法。如果有人辯解說：『只是不說《十地經》，不是不說其他法。』那麼就不能說是思惟了。下文的論述又解釋了這一點。
【English Translation】 English version Cause. Because it follows the principle of dependent origination, it connects the entire section. Because the distinctions of karmic results are inexpressible. Or both cause and effect are results, because arising is non-arising. Because the characteristics of cause are exhausted, it accords with the reality of principle. Or the former is the result, because the cause is the reason for the arising of the result; or the latter is the cause, because the result is based on the cause. Because dependent origination is the reality of principle, therefore cause is effect, and effect is cause. Cause is not effect, and effect is not cause. Cause is cause, and effect is effect. Cause is not cause, and effect is not effect. Thus, there is no obstruction or hindrance. People, Dharma, teachings, and meanings, etc., should all be understood in this way. Later, there are five pairs and ten sentences in the separate analysis. First, the object and practice are relative. Take the object as the 'essence' (宗, zong) and use practice as the 'purpose' (趣, qu). Or vice versa. This is because the wisdom arising from practice converges with the true realm. Question: What is the difference between 'essence' and 'purpose'? Answer: What the language expresses is called 'essence', and what the 'essence' leads to is called 'purpose'. Generally speaking, 'essence' is 'purpose'. Here, it is being distinguished. Second, principle and phenomena are relative. Take phenomena as the 'essence' and principle as the 'purpose'. Or vice versa. Because relying on principle can accomplish the events of dependent origination. Third, teaching and meaning are relative. Teaching is the 'essence' and meaning is the 'purpose'. Or vice versa. Because profound meaning makes the teaching real. Fourth, cause and effect are relative. Cause is the 'essence' and effect is the 'purpose'. Or vice versa. Because raising the meaning of the result is to accomplish the cause. Fifth, people and Dharma are relative. Gathering people is the 'essence' and teaching the Dharma is the 'purpose'. Or vice versa. Because the Dharma accomplishes people.
Fourth, in discussing the time and place of expounding the sutra, first clarify the time and then reveal the place. In time, there are four aspects. First, defining the boundaries. Second, encompassing the past and future. Third, showing the differences. Fourth, indicating the Dharma. First, defining the boundaries, Bodhiruci (菩提流支) says that in the eight assemblies of the Avatamsaka Sutra (華嚴經), the first five assemblies were spoken by the Buddha in the first seven days after his enlightenment. The sixth assembly onwards was spoken in the second seven days. Because the Dasabhumika Sutra (十地經) begins by saying the second seven days. Others say that the eighth assembly was spoken at a later time. Because that passage contains five hundred Sravakas (聲聞) such as Sariputra (舍利弗), and they were converted later. These judgments may not be in accordance with the text. Because the first seven days certainly do not involve speaking the Dharma. The Dasabhumika-sastra (十地論) says: 'Why was it not spoken in the first seven days? Because of contemplating the causes and conditions of practice.' Since it says contemplation, it is clear that it is not speaking the Dharma. If someone argues: 'It is just not speaking the Dasabhumika Sutra, not that other Dharmas are not spoken.' Then it cannot be said to be contemplation. The following discussion further explains this point.
為顯己法樂是故不說。故知初七日定非說耳。又第八會亦非后時。何得於一部經前已說半。中說余經。後方更續。豈令佛無陀羅尼力不能一念說一切法。祇園鹙子並是九世相入。下文云。過去一切劫安置未來今。未來一切劫回置過去世。又云於一念中建立三世一切佛事。乃至廣說。如是等文處處皆有。豈鹙子祇洹而非此類。是知此經定是第二七日所說。二攝前後者有三重。一於此二七之時即攝八會。同時而說。若爾何故會有前後。謂如印文。讀時前後印紙同時。問若爾云何重會得成。答重亦同時。以無礙故。如燈光相入等。余不動昇天等準釋可知。二即此時攝彼前後各無量劫無不皆盡。以是不思議解脫時故。三攝於重重無量念劫。如因陀羅網重重收攝故。三顯差別者。依普耀經第二七日于鹿野園為彼五人三轉四諦。此唯小乘。依密跡力士經第二七日鹿園為于無量大眾轉法輪。時有得羅漢辟支佛道菩薩道等。此是三乘。依此經第二七日于樹王下為海會菩薩轉無盡法輪。明是一乘。上三同時者。約法表本末同時。約人顯機感各異。依法花三七日。四分律六七日。興起行經七七日。五分律八七日。智論五十七日。十二游經一年方說。此並末教機異宜聞各別。故致不同。本教機定故唯二七日。四表示法者。十地論云。時處等校
量顯示勝。故此法勝故在於初時及勝處說。此有三義。一此經初時表本法勝故。二末教亦同表末不離本故。三顯本非末故時定二七更無異說。第二說經處者作五門。一定其處。二辨融攝。三顯差別。四總表示法。五別顯處會。初定處者。問說此經處為是凈土為是染界。設爾何失二俱有過。何者若是凈土。何故上文云摩竭提國。下文復云如是此四天下閻浮提等。由此當知非是凈土。若染土者何故下文云此蓮花藏世界海六種十八相震動等。明知此經非染土說。如此相違如何指定。答但依此經染凈二土镕融相攝有其四句。或唯娑婆。以本從末故。或唯華藏。以末從本故。此二如上辨。或雙現。以依華藏而有娑婆。染凈相分末依本。故如下文云。華藏世界中娑婆世界。此之謂也。或染凈雙絕。以就果海不可說故。此上四門合為一土。镕融無礙隨說皆得。二辨融攝者。亦有三重。一此覺樹下即攝八會人中天上。是故皆云不離此也。二攝十方無餘剎土。皆悉不離此樹王下。三攝毛端微塵內等重重之剎。猶如帝網無有窮盡。以皆是此蓮花藏界之所攝故。第三顯差別者。然佛說經處有三種。一唯界內十六大國。化身說處。此通小乘及三乘教。二唯界外諸妙凈土十八圓滿受用土中。報佛說處。如佛地經等。此妙凈土非三界攝。而亦不離。
【現代漢語翻譯】 現代漢語譯本 量顯示殊勝。因此，此法殊勝在於最初之時以及殊勝之處宣說。這有三重含義：一，此經最初之時表明根本之法殊勝；二，末世教法也同樣表明末不離本；三，彰顯根本而非末節，因此時間定在二七之內，沒有其他異議。第二，關於說經之處，分為五個方面：一，確定其處所；二，辨明融攝；三，彰顯差別；四，總括表示法；五，分別顯示處會。首先確定處所：問：此經宣說的處所是凈土還是染界？如果這樣假設，會有什麼缺失？兩者都有過失。為什麼呢？如果是凈土，為什麼上文說『摩竭提國』（Magadha，古印度王國），下文又說『如是此四天下閻浮提等』（Jambudvipa，指我們所居住的這個世界）？由此可知，不是凈土。如果是染土，為什麼下文說『此蓮花藏世界海六種十八相震動等』？明顯可知此經不是在染土宣說。如此相互矛盾，如何確定？答：但依據此經，染凈二土融融相攝，有四種說法：或者唯有娑婆（Saha，指我們所居住的這個充滿缺陷和痛苦的世界），因為根本從末而來；或者唯有華藏（Lotus Treasury World，諸佛清凈功德所成的莊嚴世界），因為末從本而來。這兩種情況如上所述。或者雙重顯現，因為依華藏而有娑婆，染凈相分，末依本而存在，如下文所說：『華藏世界中娑婆世界』，就是這個意思。或者染凈雙重斷絕，因為就果海而言，不可言說。以上四種說法合為一土，融融無礙，隨怎麼說都可以。第二，辨明融攝，也有三重含義：一，此覺樹下即攝八會人中天上，因此都說不離此處。二，攝十方無餘剎土，都完全不離此樹王下。三，攝毛端微塵內等重重的剎土，猶如帝網（Indra's net，比喻重重無盡的世界）沒有窮盡，因為都是此蓮花藏界所攝。第三，彰顯差別：然而，佛陀說經之處有三種：一，唯界內十六大國，化身說法之處，這通於小乘以及三乘教法。二，唯界外諸妙凈土十八圓滿受用土中，報佛說法之處，如《佛地經》等。此妙凈土不屬於三界所攝，但也不離三界。
【English Translation】 English version The display of quantity is superior. Therefore, the superiority of this Dharma lies in its being spoken at the initial time and in a superior place. This has three meanings: first, the initial time of this sutra indicates the superiority of the fundamental Dharma; second, the teachings of the later age also indicate that the end is not separate from the origin; third, it reveals the origin is not the end, so the time is fixed within two weeks, and there is no other opinion. Second, regarding the place where the sutra is spoken, there are five aspects: first, determining the place; second, distinguishing the integration; third, revealing the differences; fourth, generally indicating the Dharma; fifth, separately showing the assembly at the place. First, determining the place: Question: Is the place where this sutra is spoken a Pure Land or a Defiled Realm? If you assume either, what is the fault? Both have faults. Why? If it is a Pure Land, why does the text above say 'Magadha' (摩竭提國, an ancient Indian kingdom), and the text below say 'such as this four continents Jambudvipa etc.' (閻浮提, referring to the world we live in)? From this, we know it is not a Pure Land. If it is a Defiled Realm, why does the text below say 'this Lotus Treasury World Sea shakes with six kinds and eighteen aspects etc.'? It is clear that this sutra is not spoken in a Defiled Realm. How can we determine it when they contradict each other like this? Answer: But according to this sutra, the Defiled and Pure Lands integrate and encompass each other, with four statements: either only Saha (娑婆, referring to the world we live in, full of flaws and suffering), because the origin comes from the end; or only the Lotus Treasury (華藏, the majestic world formed by the pure merits of all Buddhas), because the end comes from the origin. These two situations are as described above. Or a dual manifestation, because Saha exists based on the Lotus Treasury, the defiled and pure aspects are separate, and the end depends on the origin, as the text below says: 'The Saha World in the Lotus Treasury World', that is what it means. Or the defiled and pure are both cut off, because in terms of the ocean of fruition, it cannot be spoken. The above four statements combine into one land, integrating without obstruction, and can be spoken in any way. Second, distinguishing the integration, also has three meanings: first, this Bodhi tree encompasses the heavens and humans in the eight assemblies, so it is said that it is inseparable from this place. Second, it encompasses all the lands in the ten directions without remainder, all completely inseparable from under this tree king. Third, it encompasses the countless lands within the tip of a hair and a dust mote, like Indra's net (帝網, a metaphor for countless worlds), without end, because they are all encompassed by this Lotus Treasury Realm. Third, revealing the differences: However, there are three places where the Buddha speaks the sutra: first, only the sixteen great countries within the realm, where the transformation body speaks the Dharma, which is common to the Hinayana and the three vehicles. Second, only the wonderful Pure Lands outside the realm, in the eighteen perfect enjoyment lands, where the reward body Buddha speaks the Dharma, such as the Buddhabhumi Sutra etc. This wonderful Pure Land is not included in the Three Realms, but it is also not separate from the Three Realms.
以遍一切處故。此通三乘及一乘說。三染凈圓融。如帝網無盡花藏界中十佛說處。依正渾融具三世間。此唯別教一乘說處。今所辨正唯后一。兼攝前二。以彼本末不相離故。四總表示法者。托此勝處表示法勝。地論云。此法勝故在勝處說。說有二門。一總二別。總有三重。
一此樹下得菩提故不起此說。明表所說如所得故。非逐異機有改動故。如鹿園說等。二托圓融蓮華藏界表示所說圓滿殊勝性開敷故。三托此重重帝網之處表示所說亦重重無盡。如不思議解脫等。此三通於八會故名總也。五別顯處會者有二。初約佛赴機會別有八。二約菩薩求法有五十四會。初中第一會在摩竭提國(此云不害國)寂滅道場菩提樹下。此一會處亦總亦別。貫通余會得稱為總。故下文云。菩提樹下須彌山頂等。是故此初則為總處。如下所說。一切十句中皆初句為總餘九為別。此之謂也。總門表法如前已顯。別示此會說果德法。是故托此得果之處用以表示。第二會在摩竭提國普光法堂。西域相傳。此堂去菩提樹東南二三里許。在尼連禪河曲內。諸龍為佛所造。如來於中放相輪光。遍照十方無邊世界。是故名此為普光法堂。此中表說信行普周蔭初機故也。第三會在須彌山頂帝釋宮中妙勝殿。須彌者此云妙高山。謂四寶所成。是故稱妙。挺
【現代漢語翻譯】 現代漢語譯本：因為佛法遍及一切處。這裡指的是涵蓋三乘（聲聞乘、緣覺乘、菩薩乘）和一乘（佛乘）的說法。三染（煩惱、業、苦）三凈（戒、定、慧）圓融無礙，就像帝釋天的因陀羅網和無盡的華藏世界中十方諸佛說法之處一樣。依報（眾生所依止的環境）和正報（眾生的身心）渾然融合，具備過去、現在、未來三世。這僅僅是別教（區別于權教的實教）一乘所說的處所。現在所要辨明的正是后一種，同時也涵蓋前兩種，因為它們從根本到末節都是不可分離的。四、總的表示法義：依託這個殊勝的處所來表示佛法的殊勝。《地論》中說：『因為佛法殊勝，所以在殊勝的處所宣說。』宣說有兩個途徑：一是總說，二是別說。總說有三重含義。 一、因為佛陀在此樹下證得菩提（覺悟），所以不離開此樹而宣說佛法。表明所說的佛法與所證悟的境界相符，而不是爲了適應不同的根機而有所改動。就像在鹿野苑（佛陀初轉法輪之處）的說法等等。二、依託圓融的蓮華藏世界來表示所說的佛法圓滿殊勝，如蓮花般開放。三、依託這重重疊疊的帝釋天因陀羅網之處，表示所說的佛法也重重無盡，就像《不思議解脫經》等。這三重含義貫通於八會（佛陀在八個不同的處所說法），所以稱為總說。五、分別顯示處所和法會：有二種方式。首先，根據佛陀應機施教的不同，有八個法會。其次，根據菩薩求法的不同，有五十四個法會。在最初的八會中，第一會在摩揭陀國（Magadha，此云不害國）的寂滅道場菩提樹下。這一個法會的處所既是總說也是別說。貫通其餘的法會，可以稱為總說。所以下文說：『菩提樹下、須彌山頂等。』因此，這最初的法會是總的處所，如下面所說，一切十句中都是第一句為總說，其餘九句為別說。這就是這個意思。總門表示法義如前面已經闡明。分別顯示這個法會是宣說果德之法。因此，依託這個證得果位之處來表示佛法。第二會在摩揭陀國普光法堂。西域（古代對印度地區的稱謂）相傳，這個法堂距離菩提樹東南二三里左右，在尼連禪河（Niranjana River）的彎曲處內。諸龍（Nagas）為佛陀所建造。如來（Tathagata）在其中放出相輪光，遍照十方無邊世界。所以稱此為普光法堂。這裡表示所說的信行普遍周遍，蔭庇初學之人。第三會在須彌山（Mount Sumeru）頂帝釋宮（Indra's palace）中的妙勝殿。須彌，這裡的意思是妙高山。由四寶所成，所以稱為妙。挺
【English Translation】 English version: Because it pervades all places. This refers to the teachings encompassing the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the One Vehicle (Buddhayāna). The Three Defilements (afflictions, karma, suffering) and Three Purities (discipline, concentration, wisdom) are perfectly integrated, like the net of Indra and the Flower Adornment World where the ten directions' Buddhas expound the Dharma. The dependent environment (the environment where sentient beings dwell) and the direct reward (sentient beings' body and mind) are perfectly fused, possessing the three periods of time: past, present, and future. This is solely the place spoken of by the Distinct Teaching (different from the provisional teaching, the real teaching) of the One Vehicle. What is to be distinguished now is precisely the latter, while also encompassing the former two, because they are inseparable from root to branch. Fourth, the general representation of the Dharma: relying on this supreme place to represent the supremacy of the Dharma. The Śāstras on the Ten Stages says: 'Because the Dharma is supreme, it is expounded in a supreme place.' There are two paths for expounding: one is general, and the other is specific. The general has three layers of meaning. First, because the Buddha attained Bodhi (enlightenment) under this tree, he does not leave this tree to expound the Dharma. It indicates that what is spoken is in accordance with what is realized, and not altered to accommodate different capacities. Like the teachings in the Deer Park (where the Buddha first turned the Wheel of Dharma), and so on. Second, relying on the perfectly integrated Lotus Treasury World to represent that what is spoken is perfectly supreme, like a lotus flower blooming. Third, relying on this place of the overlapping net of Indra, it indicates that what is spoken is also infinitely overlapping, like the Inconceivable Liberation Sutra, and so on. These three meanings pervade the eight assemblies (the Buddha expounded the Dharma in eight different places), so it is called the general. Fifth, specifically showing the place and assembly: there are two ways. First, according to the Buddha's different responses to opportunities, there are eight assemblies. Second, according to the Bodhisattvas' seeking of the Dharma, there are fifty-four assemblies. In the initial eight assemblies, the first assembly was under the Bodhi tree in the Nirvana hermitage of Magadha (this translates as 'country of non-harming'). This one assembly place is both general and specific. Pervading the remaining assemblies, it can be called general. Therefore, the following text says: 'Under the Bodhi tree, on the summit of Mount Sumeru (Mount Sumeru), and so on.' Therefore, this initial assembly is the general place, as stated below, in all ten sentences, the first sentence is the general, and the remaining nine are the specific. This is what it means. The general gate represents the Dharma as already explained earlier. Specifically showing this assembly is the expounding of the Dharma of the fruit of virtue. Therefore, relying on this place of attaining the fruit to represent the Dharma. The second assembly was in the Universal Light Dharma Hall in Magadha. According to tradition in the Western Regions (ancient term for the Indian region), this Dharma Hall is about two or three li southeast of the Bodhi tree, inside the bend of the Niranjana River. The Nagas (Nagas) built it for the Buddha. The Tathagata (Tathagata) released the light of the characteristic wheel within it, illuminating the ten directions and boundless worlds. Therefore, this is called the Universal Light Dharma Hall. Here it indicates that the spoken faith and practice are universally pervasive, sheltering beginners. The third assembly was in the Wondrous Victory Palace in Indra's palace on the summit of Mount Sumeru (Mount Sumeru). Sumeru, here it means Mount Wonderful High. It is made of four treasures, so it is called wonderful. Standing
出衆山故曰高。表此所說十住不退窮至山頂超過凡小寄於妙勝故也。第四會在夜摩天宮寶莊嚴殿。夜摩名時或云善知。表說十行隨時進修勝德交飾故托茲殿。第五會在兜率陀天宮一切寶莊嚴殿。兜率此云喜足。表說迴向世間位滿成喜足行。攝德多聞寄一切寶殿。
第六會在他化自在天宮摩尼寶藏殿。表說十地所證真如非自所作。又表因圓窮欲界頂。證智摩尼出阿含光故。故托此殿。
第七會重普光法堂。表此所說六位行法依前信等圓攝周盡。是故重會於此處也。
第八會在舍衛國祇樹給孤獨園重閣講堂。為表所顯法界法門當體希奇功用濟物。用依體起似閣重重成。故托斯處也。問從人向上次應先至四天王。越彼而升忉利有何別意。答十信寄在人間。十住乃居山頂。信是外凡菩薩。住是不退賢人。欲表賢愚進退兩位懸殊故。寄越此四天王處。問兜率會了次臨化樂。越升他化復有何意。答兜率位當迴向。世間修相已終他化行有十階。出世真如今證。既世間出世間為異。漏與無漏有殊。假修真證絕懸故表超于化樂。問何須重會。復以何義唯會普光。答普光是起信之首。歷位至於他化。今明位中之行。行修從首理宜會此。但以位相約解寄會升沉。行就理玄一位相攝故唯會此處。二約菩薩求法會者如善財童子
【現代漢語翻譯】 現代漢語譯本 超出眾山所以稱為高。這表明所說的十住位不退轉，窮盡至山頂，超過凡夫和小乘，寄託于微妙殊勝之處。第四次法會在夜摩天宮的寶莊嚴殿舉行。夜摩的意思是『時』，或者說是『善知』。表明宣說十行位時，隨著時間不斷進修，殊勝功德交相輝映，所以寄託於此殿。第五次法會在兜率陀天宮的一切寶莊嚴殿舉行。兜率的意思是『喜足』。表明宣說迴向世間，位滿成就喜足行。攝取功德，廣聞博識，寄託於一切寶殿。
第六次法會在他化自在天宮的摩尼寶藏殿舉行。表明宣說十地所證的真如，不是自己所造作的。又表明因圓滿窮盡欲界之頂。證得的智慧如摩尼寶珠，發出阿含之光。所以寄託於此殿。
第七次法會在重普光法堂舉行。表明這裡所說的六位行法，依據之前的十信等位，圓滿攝取周遍窮盡。因此再次會集於此處。
第八次法會在舍衛國祇樹給孤獨園的重閣講堂舉行。爲了表明所顯現的法界法門，本體希奇，功用濟世利物。功用依據本體而生起，像樓閣重重疊疊而成。所以寄託于這個地方。問：從人間向上，按順序應該先到四天王天，越過四天王天而上升到忉利天，有什麼特別的用意？答：十信位寄託在人間，十住位居住在山頂。十信是外凡菩薩，十住是不退轉的賢人。想要表明賢人和愚人，進和退，這兩個位次懸殊很大。所以寄託于越過這四天王天的地方。問：兜率天法會結束后，接下來應該到化樂天，越過化樂天而上升到他化自在天，又有什麼用意？答：兜率天位相當於迴向。在世間修習事相已經終結，他化自在天行有十個階位。出世間的真如現在才證得。既然世間和出世間有所不同，有漏和無漏有差別。假修和真證，差別懸殊，所以表明超越化樂天。問：為什麼需要再次會集？又是什麼意義只在普光法堂會集？答：普光法堂是發起信心的開始。經歷各個位次到達他化自在天。現在說明位中的行法。行修從開始，理應會集於此。但是用位次來約定，解釋寄託會集的升沉。行就理體玄妙，一個位次相互攝取，所以只在此處會集。二，用菩薩求法來約定，比如善財童子。
【English Translation】 English version Being above the multitude of mountains is why it is called high. This indicates that the Ten Abodes (Shi Zhu) [Ten Abodes, stages of Bodhisattva development] spoken of are non-retrogressive, reaching the mountain peak, surpassing ordinary beings and lesser vehicles, and relying on the subtle and supreme. The fourth assembly was held in the Jeweled Adornment Palace in the Yama Heaven (Yama Tian) [Heaven of Yama, a realm in Buddhist cosmology]. Yama means 'time' or 'good knowledge'. It indicates that when expounding the Ten Practices (Shi Xing) [Ten Practices, further stages of Bodhisattva development], one continuously cultivates with time, and supreme virtues interweave, hence relying on this palace. The fifth assembly was held in the All Jeweled Adornment Palace in the Tushita Heaven (Doushuai Tu Tian) [Tushita Heaven, a heaven where future Buddhas reside]. Tushita means 'joyful contentment'. It indicates that when expounding the dedication to the world, the position is fulfilled, and the joyful contentment practice is achieved. Gathering virtues and extensive learning, relying on the All Jeweled Palace.
The sixth assembly was held in the Mani Jewel Treasury Palace in the Paranirmitavasavartin Heaven (Tahua Zizai Tian) [Paranirmitavasavartin Heaven, the highest of the six desire realms]. It indicates that the True Thusness (Zhen Ru) [True Thusness, ultimate reality] realized in the Ten Grounds (Shi Di) [Ten Grounds, the final stages of Bodhisattva development] is not self-created. It also indicates that the cause is complete, exhausting the peak of the desire realm. The wisdom attained is like a Mani jewel, emitting the light of the Agamas. Hence relying on this palace.
The seventh assembly was held again in the Universal Light Dharma Hall (Pu Guang Fa Tang). It indicates that the six positions of practice (Liu Wei Xing Fa) [Six Positions of Practice, stages of practice in the Avatamsaka Sutra] spoken of here, based on the previous Ten Faiths (Shi Xin) [Ten Faiths, initial stages of Bodhisattva development] and other positions, are completely gathered, encompassing all. Therefore, it is assembled again in this place.
The eighth assembly was held in the Double-Story Pavilion Lecture Hall in the Jeta Grove Anathapindika Garden (Qishu Jiegudu Yuan) [Jeta Grove Anathapindika Garden, a famous monastery where the Buddha often taught] in Shravasti (Shewei Guo) [Shravasti, an ancient city in India]. It is to indicate that the Dharma realm Dharma gate (Fa Jie Fa Men) [Dharma realm Dharma gate, teachings of the Dharma realm] manifested is inherently rare, and its function benefits beings. The function arises based on the essence, like a pavilion formed layer upon layer. Hence relying on this place. Question: From the human realm upwards, one should first go to the Four Heavenly Kings Heaven (Si Tian Wang Tian) [Four Heavenly Kings Heaven, the lowest of the six desire realms]. Skipping that and ascending to the Trayastrimsa Heaven (Daoli Tian) [Trayastrimsa Heaven, the second of the six desire realms], what is the special intention? Answer: The Ten Faiths are based in the human realm, and the Ten Abodes reside on the mountain peak. The Ten Faiths are outer ordinary Bodhisattvas, and the Ten Abodes are non-retrogressive sages. It is intended to indicate that the positions of sages and fools, advancement and retreat, are vastly different. Therefore, it relies on skipping the Four Heavenly Kings Heaven. Question: After the Tushita Heaven assembly, it should next be the Nirmanarati Heaven (Hualet Tian) [Nirmanarati Heaven, the fifth of the six desire realms]. Skipping that and ascending to the Paranirmitavasavartin Heaven, what is the intention? Answer: The Tushita Heaven position is equivalent to dedication. Cultivating appearances in the world has ended. The Paranirmitavasavartin Heaven practice has ten stages. The True Thusness of transcending the world is now realized. Since the world and transcending the world are different, and defilement and non-defilement are distinct. False cultivation and true realization are vastly different, therefore it indicates surpassing the Nirmanarati Heaven. Question: Why is it necessary to assemble again? And what is the meaning of only assembling in the Universal Light Dharma Hall? Answer: The Universal Light Dharma Hall is the beginning of arousing faith. Experiencing each position to reach the Paranirmitavasavartin Heaven. Now explaining the practices within the positions. Practice cultivation starts from the beginning, so it is appropriate to assemble here. However, using the positions to agree, explaining the ascent and descent of relying on the assembly. Practice is based on the profound essence, and one position encompasses each other, so it only assembles here. Two, using the Bodhisattva seeking Dharma to agree, such as Sudhana (Shancai Tongzi) [Sudhana, the main protagonist of the last chapter of the Avatamsaka Sutra].
。于覺城東娑羅林大塔廟處。文殊師利初為諸大眾及善財童子一會說法。如是次第乃至末後。普賢菩薩于金剛藏道場所。為于大眾及善財等現法界身云之法。為末後第五十四會。是故通前總六十二會。此據一方說。若論結通十方世界是則微塵微塵數虛空法界等諸會處也。
第五定教主者亦作五門。一定佛身。二明融攝。三顯差別。四表示法。五明業用。初定佛身者。問此八會佛是何等身。答有人釋云。是化身佛。以菩提樹下八相成道是化身故。不離昇天是重化故。以釋迦異名名盧舍那非別報身。故又有釋云。說此經佛是實報身。以是盧舍那法界身故居蓮華藏凈土中。故下第七會初嘆佛有彼二十一種殊勝功德。是實報也。但以不離化故該此樹下。非是化身。今釋此佛準下文中是十佛之身。通三世間。以說十信及三賢等地前所見非實報故。然居花藏非是化。故國土身等非前二。故具攝前二。性融通故。具足主伴如帝網故。是唯周遍法界十佛之身。
第二融攝者有二。一直攝一切三世間盡。以具此三事方為佛故三身二身。但是三中智正覺攝。諸妙凈土及同生之身。無不皆是此中所攝。二于正報毛孔及依報塵中。皆重重具足。攝彼三世間等一切諸法如帝網現。準思可見。
第三顯差別者。此一釋迦身隨應群
【現代漢語翻譯】 現代漢語譯本：在覺城東邊的娑羅林大塔廟處，文殊師利菩薩最初為大眾和善財童子說法，成為第一會。像這樣依次進行，直到最後。普賢菩薩在金剛藏道場，為大眾和善財童子等示現法界身云之法，作為最後第五十四會。因此，連同前面的，總共有六十二會。這是根據一方來說的。如果論及貫通十方世界，那麼就像微塵一樣多的虛空法界，都有這樣的集會之處。
第五，關於定教主，也分為五門：一、確定佛身；二、闡明融攝；三、顯示差別；四、表示法；五、闡明業用。首先，關於確定佛身，有人問：這八會中的佛是什麼身？回答是：有人解釋說是化身佛（Nirmanakaya），因為在菩提樹下示現八相成道是化身。不離開昇天是重重化現。因為釋迦牟尼佛（Sakyamuni）的異名是盧舍那佛（Locana），並非特別的報身佛（Sambhogakaya）。所以又有人解釋說，說這部經的佛是實報身佛，因為是盧舍那佛的法界身，居住在蓮華藏凈土中。所以下文第七會開始讚歎佛有那二十一種殊勝功德，是實報身。但因為不離開化身，所以涵蓋了菩提樹下成道。並非是化身。現在解釋這部經中的佛，按照下文所說，是十佛之身，貫通三世間。因為所說的十信和三賢等地前菩薩所見並非實報身。然而居住在蓮華藏世界並非是化身。所以國土身等不同於前兩種身。所以具足攝取了前兩種身，因為自性融通的緣故。具足主伴，如同帝釋天的網一樣。是唯一週遍法界的十佛之身。
第二，關於融攝，有兩點：一是直接攝取一切三世間，因為具備這三件事才能成為佛，三身和二身，只是三身中的智正覺所攝。諸妙凈土和同生之身，無不都是此中所攝。二是在正報的毛孔和依報的塵埃中，都重重具足，攝取那三世間等一切諸法，如同帝釋天的網一樣顯現。可以參照思考。
第三，關於顯示差別，這一釋迦牟尼佛的身，隨應不同根器的眾生
【English Translation】 English version: At the Great Stupa Temple in the Salavana Grove east of Juecheng, Manjushri Bodhisattva initially expounded the Dharma to the assembly of the great multitude and Sudhana, forming the first assembly. In this manner, it proceeded sequentially until the very end. Samantabhadra Bodhisattva, at the Vajradhatu Assembly Place, manifested the Dharma of the Dharma-realm Body Cloud for the multitude and Sudhana, serving as the final, fifty-fourth assembly. Therefore, including the preceding ones, there are a total of sixty-two assemblies. This is according to one direction. If discussing the connection throughout the ten directions of the world, then there are assemblies in the number of dust motes in the Dharma-realm of empty space.
Fifth, regarding the determination of the Teaching Lord, there are also five aspects: 1. Determining the Buddha-body; 2. Clarifying the integration; 3. Revealing the distinctions; 4. Indicating the Dharma; 5. Clarifying the functions. First, regarding determining the Buddha-body, someone asks: What kind of body is the Buddha in these eight assemblies? The answer is: Some explain that it is the Nirmanakaya Buddha (Transformation Body), because the attainment of Buddhahood in eight aspects under the Bodhi tree is a transformation body. Not departing from ascending to the heavens is a repeated transformation. Because 'Sakyamuni' (Sakyamuni) is another name for 'Locana' (Vairocana), not a separate Sambhogakaya (Reward Body). Therefore, others explain that the Buddha speaking this sutra is the Sambhogakaya, because it is the Dharmadhatu body of Locana, residing in the Lotus Treasury Pure Land. Therefore, the seventh assembly below begins by praising the Buddha for having those twenty-one kinds of supreme merits, which is the Sambhogakaya. But because it does not depart from the transformation body, it encompasses the attainment of Buddhahood under the tree. It is not a transformation body. Now, explaining the Buddha in this sutra, according to what is said below, it is the body of the Ten Buddhas, pervading the three realms. Because what is seen by the Bodhisattvas before the Ten Faiths and the Three Worthies is not the Sambhogakaya. However, residing in the Lotus Treasury world is not a transformation body. Therefore, the land-body etc. are different from the previous two bodies. Therefore, it fully encompasses the previous two bodies, because the nature is integrated. Fully possessing the host and companions, like Indra's net. It is the body of the Ten Buddhas that uniquely pervades the Dharma-realm.
Second, regarding integration, there are two points: First, it directly encompasses all three realms, because possessing these three things is what makes a Buddha, the Trikaya (Three Bodies) and two bodies, are only encompassed by the Wisdom-Enlightenment of the three bodies. All wonderful pure lands and bodies born together are all encompassed within this. Second, in the pores of the body as the reward and in the dust of the environment as the support, all are fully possessed in layers, encompassing all dharmas such as the three realms, appearing like Indra's net. It can be understood by contemplating.
Third, regarding revealing the distinctions, this one body of Sakyamuni, according to the different capacities of sentient beings
機差別多種。或同凡而非聖。如見三尺黑象腳身及樹神身等此約人天位。或是聖而非凡。以同羅漢聖人身故。或亦凡亦聖。以是父母所生實報身故。四大成故同凡身也。具五分法身諸漏盡故是聖也。或非凡非聖。以是大乘三身攝故。非同小乘羅漢聖故。或是化非法報。以具八相在閻浮故。色頂別立彼實報故。如梵網經等說。此約初教。或是報非法化。即此身具二十一種殊勝德。受用身故如佛地經初說。此約終教。或是法非報化。以色即如故。經云吾今此身即是法身。此約頓教。或亦法亦報化。如前三說。故或非法非報化。以是十佛故。通三世間故。具足主伴故。如此經下文說。此約圓教。是故此釋迦身圓融無礙極難思也。
第四表示法者。然說法之佛總有四位。一羅漢身佛表說小乘。二化身佛表說三乘。廣說地前略說地上。三報身佛表說三乘。廣說地上略說地前。四十身佛表於一乘。六位齊說。由此所說具足主伴無盡法故佛亦同此十身無盡。
第五明業用者。問下文云。不離菩提樹而升忉利天等。云何不起而得昇天。答有人釋云。本釋迦身不離覺樹。重現化身以用昇天。此則本釋迦身竟無昇天。昇天之身非本釋迦。經意不然。故不可也。又有釋言。不起是法身。昇天是化用。此恐非理。豈可法身坐道樹耶
【現代漢語翻譯】 現代漢語譯本 機（根器）的差別多種多樣。或者同於凡夫而非聖人。例如見到三尺高的黑象腳身以及樹神身等，這是就人天果位而言。或者為聖人而非凡夫，因為與阿羅漢聖人的身相同。或者既是凡夫也是聖人，因為這是父母所生的實報身。四大和合而成，所以同於凡夫之身；具足五分法身，諸漏已盡，所以是聖人。或者非凡夫也非聖人，因為這是大乘三身所攝，不同於小乘阿羅漢的聖人。或者是化身而非法身、報身，因為具足八相成道在閻浮提的緣故，色究竟天另外安立，那是實報身所在。如《梵網經》等所說，這是就初教而言。或者是報身而非化身、法身，即此身具足二十一種殊勝功德，是受用身，如《佛地經》最初所說，這是就終教而言。或者是法身而非報身、化身，因為色即是如如不動的真如，經中說『我今此身即是法身』，這是就頓教而言。或者既是法身也是報身、化身，如前面三種說法。所以或者非法身、非報身、非化身，因為這是十佛，通達三世間，具足主伴關係，如此經下文所說，這是就圓教而言。因此，此釋迦身圓融無礙，極難思議。
第四，表示法方面。然說法之佛總共有四種果位：一、羅漢身佛，表示說小乘；二、化身佛，表示說三乘，廣說地前，略說地上；三、報身佛，表示說三乘，廣說地上，略說地前；四、法身佛，表示於一乘，六位同時宣說。由此所說具足主伴無盡法，所以佛也同此十身無盡。
第五，闡明業用方面。問：下文說，『不離菩提樹而升忉利天』等，為何不起身而能昇天？答：有人解釋說，本來的釋迦身不離菩提樹，重新示現化身用來昇天。這樣說來，本來的釋迦身就沒有昇天，昇天的身不是本來的釋迦。經文的意思不是這樣，所以不可取。又有解釋說，不起是法身，昇天是化用。這恐怕不合道理，難道法身會坐在菩提樹下嗎？
【English Translation】 English version The differences in faculties (機, root capacity) are manifold. Some are the same as ordinary beings but not sages, such as seeing the three-foot black elephant foot body and the bodies of tree spirits, etc. This refers to the positions of humans and devas. Some are sages but not ordinary beings, because they are the same as the bodies of Arhat (羅漢) sages. Some are both ordinary beings and sages, because they are the reward body (實報身) born of parents. Because it is formed by the four great elements, it is the same as an ordinary body; because it is complete with the fivefold Dharmakaya (五分法身) and all outflows are exhausted, it is a sage. Some are neither ordinary beings nor sages, because they are included in the three bodies of the Mahayana (大乘), and are not the same as the sages of the Hinayana (小乘) Arhats. Some are transformation bodies (化身) and not Dharma bodies (法身) or reward bodies (報身), because they have the eight aspects of attaining enlightenment in Jambudvipa (閻浮提), and the Akanistha heaven (色究竟天) is separately established, which is where the reward body is located, as stated in the Brahmajala Sutra (梵網經), etc. This is in terms of the initial teaching. Some are reward bodies and not transformation bodies or Dharma bodies, that is, this body has twenty-one kinds of special virtues, and is a enjoyment body, as initially stated in the Buddhabhumi Sutra (佛地經). This is in terms of the final teaching. Some are Dharma bodies and not reward bodies or transformation bodies, because form is identical to Suchness (如如), as the sutra says, 'My present body is the Dharmakaya.' This is in terms of the sudden teaching. Some are both Dharma bodies and reward bodies and transformation bodies, as in the previous three statements. Therefore, some are neither Dharma bodies nor reward bodies nor transformation bodies, because they are the ten Buddhas, penetrating the three worlds, and complete with the relationship of host and attendants, as stated in the following text of this sutra. This is in terms of the perfect teaching. Therefore, this Shakyamuni (釋迦) body is perfectly integrated and unobstructed, and extremely difficult to conceive.
Fourth, regarding the aspect of representing the Dharma. The Buddhas who preach the Dharma have a total of four positions: 1. The Arhat body Buddha, representing the preaching of the Hinayana; 2. The transformation body Buddha, representing the preaching of the three vehicles, extensively preaching before the ground and briefly preaching on the ground; 3. The reward body Buddha, representing the preaching of the three vehicles, extensively preaching on the ground and briefly preaching before the ground; 4. The Dharma body Buddha, representing the one vehicle, preaching all six positions simultaneously. Because what is preached is complete with the endless Dharma of host and attendants, the Buddha is also the same as these ten bodies, endless.
Fifth, clarifying the function of karma. Question: The following text says, 'Without leaving the Bodhi tree, he ascends to Trayastrimsa heaven (忉利天),' etc. How can he ascend to heaven without rising? Answer: Some explain that the original Shakyamuni body does not leave the Bodhi tree, and re-manifests a transformation body to ascend to heaven. In this way, the original Shakyamuni body does not ascend to heaven, and the body that ascends to heaven is not the original Shakyamuni. The meaning of the sutra is not like this, so it is not acceptable. Others explain that not rising is the Dharmakaya, and ascending to heaven is the transformation function. This is probably unreasonable. How can the Dharmakaya sit under the Bodhi tree?
。又有釋言。此昇天是不往而至。以往即不往故。所以不起也。不往即往故所以昇天也。如不來相而來名善來等。若依此釋但是無升相而昇天。非是樹下有不起之身。故亦難用。今解此文略有八義。一約處即入門。謂以一處中有一切處故。是故此天宮等即本來在彼樹王下故云不起也。然先未用此天宮處。今欲于中說法用故說為升也。又相即故不起門別故有升也。二約佛。謂此坐樹王下之佛身即遍法界一切處故。是故佛身本來在彼忉利等處故不待起也。今欲用此忉利門中之佛故曰升也。是故若起則不成升也。三約時。謂由此樹下座上佛身即遍前後際等九世十世一切時故。是故此佛坐樹下時昇天去時到天處時一一時皆遍法界。攝前後際盡。即知坐樹下時永無起時故。云不起也。若正去時亦如此故唯有去。無餘也。皆唸唸不相至各各收法界。如是緣起門無礙。恒不離四約法界門。謂此升去無自性故即攝真如法界。以彼樹下坐等亦不異真故同真如。在去門顯現故不起而升也。五約緣起門。謂坐由行故坐。坐在於行中。行由坐故行。行在於坐中是故由行中坐。故昇天即不起也。由坐中行故不起而昇天也。行坐無礙故。即升常坐即坐恒升也。六約佛不思議德。謂即不起此坐即是行即是臥即是住。即是到一切處即是作一切事。並非下
地所知。七約所表。謂表前位行成究竟堅固不壞故云不起前坐也。而有赴機用故云升也。八約成會。謂後會必具前故。不捨前而成后。若舍前則壞緣起。是故不起前而升后也。
第六眾數差別作十門。一明眾數。二新舊。三定器。四世出世。五界趣。六諸乘。七權實。八位地。九表法。十因果。初眾數多少者。謂此初會有五十五眾。始從普賢至摩醯眾為三十四眾。復從善海還至普賢為十八眾。帖前總為五十二眾。海慧內眾並新集十方。及勝音眾帖前總為五十五眾。第二會中有新舊二眾。帖前總五十七眾。三四二會各有天王菩薩二眾。帖前總為六十一眾。第五會中昇天品內有五十二眾。及雲集眾。帖前總為一百一十四眾。第六會中有同生異生二眾。及第七會一眾。帖前總為一百一十七眾。第八會中菩薩聲聞天王三眾。帖前則為一百二十眾。于中一一或以十佛世界塵數為量。如是等皆無分齊。然此且約此一世界八會中說。若通十方虛空法界一切世界皆各有此無邊眾會。相入重重如帝網無盡即不可說不可說也。是謂花嚴海會之眾。二諸會新舊者。或唯舊無新如六七二會。或唯新無舊如三四五三會。或亦新亦舊如初二八三會。余意各如下集眾中說。三定器者泛論列眾有三義。一是當機。二是影響。三是寄法。今此通三也
【現代漢語翻譯】 現代漢語譯本： 所知之地。七種約定所表達的是，前一階段的修行已經達到究竟堅固、不可破壞的境界，所以說『不起前坐』。但爲了應機施教，所以說『升』。第八種約定是成就匯聚，指的是後來的匯聚必然包含之前的，不捨棄之前的而成就後來的。如果捨棄之前的，就會破壞緣起。因此，是不離開之前的階段而提升到後來的階段。
第六，關於眾數的差別，分為十個方面來闡述：一、說明眾數；二、新舊；三、定器；四、世出世；五、界趣；六、諸乘；七、權實；八、位地；九、表法；十、因果。首先，關於眾數的多少，指的是最初的法會有五十五種眾。從普賢（Samantabhadra，象徵菩薩的大行）到摩醯（Maheśvara，大自在天）眾為三十四種眾。再從善海（Śīla-samudra，戒海）返回到普賢為十八種眾。加上之前的，總共為五十二種眾。海慧（Sāgara-mati，海慧菩薩）內的眾，加上新聚集的十方（十個方向）眾，以及勝音（Śreyas-ghoṣa，勝音菩薩）眾，加上之前的，總共為五十五種眾。第二次法會中有新舊兩種眾，加上之前的，總共五十七種眾。第三次和第四次法會各有天王（Deva-rāja，天神之王）和菩薩（Bodhisattva，追求覺悟的修行者）兩種眾，加上之前的，總共為六十一種眾。第五次法會中，昇天品內有五十二種眾，以及雲集眾，加上之前的，總共為一百一十四種眾。第六次法會中有同生（Samanajāti，同一類眾生）和異生（Visamajāti，不同類眾生）兩種眾，以及第七次法會的一種眾，加上之前的，總共為一百一十七種眾。第八次法會中有菩薩、聲聞（Śrāvaka，聽聞佛法而證悟者）和天王三種眾，加上之前的，總共為一百二十種眾。其中每一種眾的數量，或者以十個佛世界微塵數為計量單位。這些數量都是沒有邊際的。這裡只是就此一個世界八次法會中所說的。如果通達十方虛空法界一切世界，每個世界都各有這種無邊的眾會，互相進入，重重疊疊，如同帝網（Indra's net，因陀羅網）一樣沒有窮盡，是不可說不可說的。這就是華嚴海會（Avataṃsaka-samudra-maṇḍala，華嚴海會壇場）的眾。第二，各法會的新舊眾，有的只有舊眾沒有新眾，如第六次和第七次法會；有的只有新眾沒有舊眾，如第三次、第四次和第五次法會；有的既有新眾也有舊眾，如第一次、第二次和第八次法會。其餘的含義，各自在下面的聚集眾中說明。第三，關於定器，泛泛而論，列舉眾有三種含義：一是當機（Adhikārin，根器成熟的聽法者），二是影響（Anu-vyajana，隨行者），三是寄法（Dharma-āśraya，象徵某種佛法）。現在這裡是通用於這三種含義。
【English Translation】 English version: The land that is known. The seven agreements express that the practice of the previous stage has reached an ultimate, solid, and indestructible state, hence the saying 'not rising from the previous seat.' However, to respond to the opportunity to teach, it is said to 'ascend.' The eighth agreement is the accomplishment of assembly, referring to the fact that the later assembly necessarily includes the previous ones, not abandoning the previous to achieve the later. If the previous is abandoned, the arising of conditions will be destroyed. Therefore, it is ascending to the later stage without leaving the previous stage.
Sixth, regarding the differences in the number of assemblies, it is explained in ten aspects: 1. Clarifying the number of assemblies; 2. New and old; 3. Determined vessels; 4. Worldly and transcendental; 5. Realms and destinies; 6. Various vehicles; 7. Expedient and real; 8. Stages and grounds; 9. Representing the Dharma; 10. Cause and effect. First, regarding the number of assemblies, it refers to the initial Dharma assembly having fifty-five types of assemblies. From Samantabhadra (普賢, symbolizing the great practice of Bodhisattvas) to Maheśvara (摩醯, the Great自在天 Lord), there are thirty-four types of assemblies. Then, from Śīla-samudra (善海, the Ocean of Precepts) back to Samantabhadra, there are eighteen types of assemblies. Adding the previous ones, there are a total of fifty-two types of assemblies. The assembly within Sāgara-mati (海慧, Ocean Wisdom Bodhisattva), plus the newly gathered assemblies from the ten directions (十方), and the Śreyas-ghoṣa (勝音, Auspicious Sound Bodhisattva) assembly, adding the previous ones, there are a total of fifty-five types of assemblies. In the second Dharma assembly, there are two types of assemblies, new and old, adding the previous ones, totaling fifty-seven types of assemblies. In the third and fourth Dharma assemblies, there are two types of assemblies each, Deva-rāja (天王, King of Gods) and Bodhisattva (菩薩, a practitioner seeking enlightenment), adding the previous ones, totaling sixty-one types of assemblies. In the fifth Dharma assembly, within the chapter on ascending to the heavens, there are fifty-two types of assemblies, and the cloud-gathering assembly, adding the previous ones, totaling one hundred and fourteen types of assemblies. In the sixth Dharma assembly, there are two types of assemblies, Samanajāti (同生, beings of the same kind) and Visamajāti (異生, beings of different kinds), and one type of assembly in the seventh Dharma assembly, adding the previous ones, totaling one hundred and seventeen types of assemblies. In the eighth Dharma assembly, there are three types of assemblies, Bodhisattvas, Śrāvakas (聲聞, those who attain enlightenment by hearing the Dharma), and Deva-rājas, adding the previous ones, totaling one hundred and twenty types of assemblies. Among them, the number of each assembly is measured by the number of dust particles in ten Buddha worlds. These numbers are all without limit. This is only what is said in the eight Dharma assemblies in this one world. If one understands all the worlds in the ten directions, empty space, and Dharma realm, each world has this boundless assembly, entering each other, layer upon layer, like Indra's net (帝網), without end, which is unspeakable and unspeakable. This is the assembly of the Avataṃsaka-samudra-maṇḍala (華嚴海會壇場). Second, regarding the new and old assemblies of each Dharma assembly, some have only old assemblies and no new assemblies, such as the sixth and seventh Dharma assemblies; some have only new assemblies and no old assemblies, such as the third, fourth, and fifth Dharma assemblies; some have both new and old assemblies, such as the first, second, and eighth Dharma assemblies. The remaining meanings are explained in the following gatherings of assemblies. Third, regarding the determined vessels, generally speaking, listing the assemblies has three meanings: one is the Adhikārin (當機, listener with mature faculties), two is the Anu-vyajana (影響, follower), and three is the Dharma-āśraya (寄法, symbol of a certain Dharma). Now, this applies to all three meanings.
。四世出世者有四義。或俱是世間以時中顯現故。又三世間中是一故。或並是是出世。以其行德非世攝故。或亦世亦出。由具前二義故。又隨相論。初普賢等是出世。余是世故。或非世亦非出。以是世出出世攝故。是故此眾通其三位具斯四句也。五界趣者於三界中除無色天。以隨相寄法非殊勝故。若人王經亦有無色天等。五趣中除地獄眾。以彼極苦寄相顯法亦非勝故。若陀羅尼經亦有此眾。又無人王眾。以相顯非奇故。或菩薩即人眾也。或唯列王眾。如后十八眾說以表法自在故。或通王臣。如此三十四眾中說。以具主伴故。六諸乘者。大智論云。若小乘經初唯列聲聞眾。若大乘經初具列菩薩聲聞二眾。義準。若一乘經初唯列菩薩。所以知者。彼論以大品等為共教。別指華嚴為不共教。以不與聲聞共說故。又此上三門各有二說。初中二者。一若為成小教得小果等。唯列聲聞。此是愚法小乘。如阿含等經說。二為回小乘顯所被機。唯列聲聞。是大乘迴心教。如金剛波若經初辨。二具二眾中亦二。一或先列聲聞。后列菩薩。此通始終頓三教。如凈名等經辨。二或先列菩薩。后列聲聞。此通頓教及同教。如羅摩伽經惟樓王經和休經等辨。三唯列菩薩。中二。一雖列菩薩主伴不具。是同教一乘。如十一面經等辨。二若主伴具足即
【現代漢語翻譯】 四世出世者有四種含義：一是都屬於世間，因為在一定時機顯現；二是三世間中是同一的；三是都是出世的，因為他們的行為和德行不被世間所包含；四是既是世間也是出世的，因為具備前兩種含義。另外，如果從表相上來說，最初的普賢（Samantabhadra）等是出世的，其餘的是世間的。或者說，既非世間也非出世間，因為他們被世間、出世間所包含。因此，這個大眾包含了這三種地位，具備這四種說法。五界趣是指在三界中，除了無色天（Arūpaloka），因為隨順表相寄託佛法並非殊勝。如果《人王經》中也有無色天等。五趣中除了地獄眾生，因為他們極度痛苦，寄託表相顯現佛法也並非殊勝。如果《陀羅尼經》中也有這些眾生。又或者沒有人王眾生，因為表相顯現並非奇異。或者菩薩（Bodhisattva）就是人眾。或者只列出國王眾，如後面的十八眾所說，用來表示佛法自在。或者包括國王和臣子，如此處的三十四眾中所說，因為具備主伴關係。六諸乘是指，大智論（Mahāprajñāpāramitopadeśa）中說，如果小乘經典最初只列出聲聞（Śrāvaka）眾，如果大乘經典最初同時列出菩薩和聲聞二眾。由此可以推斷，如果一乘經典最初只列出菩薩。為什麼知道呢？因為該論將《大品般若經》等作為共教，特別指出《華嚴經》為不共教，因為它不與聲聞共同宣說。另外，以上三個方面各有兩種說法。最初中的兩種：一是如果爲了成就小教，獲得小果等，只列出聲聞，這是愚法小乘，如《阿含經》等所說。二是為迴轉小乘，顯示所被之機，只列出聲聞，這是大乘迴心教，如《金剛般若經》最初所辨。二者具備二眾也有兩種：一是或者先列出聲聞，后列出菩薩，這貫通始終頓三教，如《維摩詰經》等所辨。二是或者先列出菩薩，后列出聲聞，這貫通頓教和同教，如《羅摩伽經》、《惟樓王經》、《和休經》等所辨。三者只列出菩薩，其中兩種：一是雖然列出菩薩，但主伴不具足，這是同教一乘，如《十一面經》等所辨。二是如果主伴具足，那麼
【English Translation】 There are four meanings for those who are both worldly and transcendent: first, they all belong to the world because they manifest at a certain time; second, they are the same within the three realms; third, they are all transcendent because their actions and virtues are not contained by the world; and fourth, they are both worldly and transcendent because they possess the first two meanings. Furthermore, if speaking from the perspective of appearances, the initial Samantabhadra (普賢) and others are transcendent, while the rest are worldly. Alternatively, they are neither worldly nor transcendent because they are contained by the worldly and the transcendent. Therefore, this assembly encompasses these three positions and possesses these four statements. The five realms of existence (界趣) refer to the three realms, excluding the Formless Realm (Arūpaloka), because relying on appearances to entrust the Dharma is not particularly outstanding. If the Ren Wang Jing (人王經) (Sutra of Humane Kings) also includes the Formless Realm and others. Among the five realms, excluding beings in hell, because their extreme suffering and reliance on appearances to reveal the Dharma are also not particularly outstanding. If the Dharani Sutra (陀羅尼經) also includes these beings. Or there are no human kings, because the manifestation of appearances is not unique. Or Bodhisattvas (菩薩) are the human assembly. Or only the assembly of kings is listed, as mentioned in the eighteen assemblies later, to represent the freedom of the Dharma. Or it includes both kings and ministers, as mentioned in the thirty-four assemblies here, because it possesses the relationship of host and companions. The six vehicles (諸乘) refer to, as stated in the Mahāprajñāpāramitopadeśa (大智論) (Great Treatise on the Perfection of Wisdom), if a Śrāvakayāna (聲聞) (Hearer Vehicle) sutra initially lists only the Śrāvaka (聲聞) assembly, and if a Mahāyāna (大乘) (Great Vehicle) sutra initially lists both the Bodhisattva (菩薩) and Śrāvaka assemblies. From this, it can be inferred that if an Ekayāna (一乘) (One Vehicle) sutra initially lists only Bodhisattvas. How do we know this? Because that treatise regards the Large Perfection of Wisdom Sutra (大品般若經) and others as the common teaching, and specifically points out the Avataṃsaka Sūtra (華嚴經) (Flower Garland Sutra) as the uncommon teaching, because it is not jointly preached with the Śrāvakas. Furthermore, each of the above three aspects has two statements. The two in the first: one, if it is for accomplishing the Small Teaching, obtaining small fruits, etc., only Śrāvakas are listed, this is the ignorant Dharma Small Vehicle, as stated in the Agama Sutras (阿含經) and others. Two, to turn the Small Vehicle and reveal the potential of those being taught, only Śrāvakas are listed, this is the Mahāyāna teaching of turning the mind, as distinguished at the beginning of the Diamond Sutra (金剛般若經). The two with two assemblies also have two: one, either Śrāvakas are listed first, followed by Bodhisattvas, this connects the three teachings of beginning, end, and sudden, as distinguished in the Vimalakirti Sutra (維摩詰經) and others. Two, either Bodhisattvas are listed first, followed by Śrāvakas, this connects the sudden teaching and the shared teaching, as distinguished in the Rāmagāma Sūtra (羅摩伽經), Vairāja Sūtra (惟樓王經), and Ho-hsiu Sutra (和休經) and others. The three that only list Bodhisattvas, among which there are two: one, although Bodhisattvas are listed, the host and companions are not complete, this is the shared teaching One Vehicle, as distinguished in the Eleven-Faced Avalokiteśvara Heart Dharani Sutra* (十一面經) and others. Two, if the host and companions are complete, then
別教一乘。如此經說。七權實者。若約三乘佛居此娑婆界。雜眾是實。以實報生故。菩薩是權。方便現故。如經云。彼諸菩薩隱其無量自在力等。或菩薩是實。以地前菩薩猶生此土故。雜眾是權。依大集經並是他方大菩薩等權形所作故。若佛居凈土菩薩唯實。實報生故。雜眾是化非實有故。論云受用土中實無此等眾生。欲令凈土不空故化作如是雜類眾生。若一乘中佛在此花藏界。菩薩雜眾或並是實。以是海印定現。實德攝故。或俱是權。以隨緣而現故。余義思準。八明其位者。若約三乘此普賢等皆是十地已上菩薩。彼神王既多分是隨類生攝。即是八地已上。若一乘中如緣起際。諸位皆齊。是故一人具五位。位位皆遍收準之。九人法者。若三乘中但寄人顯法。仍人非是法。若一乘中此等諸人並是法界緣起法門。又此一眾即通三世間。以或作河池井泉水等國土身故。余可知。十因果者。若三乘但是因位。若一乘中或皆是因。以未是佛故。或俱是果。以並是佛海印中現故。又乘解脫力入佛海故。或通因果。由前二義故。或俱非。以離性平等故。並如下嘆德中辨。
第七諸會請問者作四門。一明有無。二顯所問法。三辨能問人。四問儀式。初有無者。於八會中初二后二有請問。余會皆無。所以爾者。初會標果起因故有問
【現代漢語翻譯】 現代漢語譯本 別教一乘（區別於三乘的唯一佛乘）。如此經文所說。七權實者：如果按照三乘的觀點，佛居住在這個娑婆世界，雜眾（指天龍八部等各類聽法大眾）是真實的，因為他們是實報土所生。菩薩是權宜示現，爲了方便教化而顯現。如經文所說：『那些菩薩隱藏他們無量的自在神力等。』或者菩薩是真實的，因為十地前的菩薩仍然會生於此土。雜眾是權宜示現，依據《大集經》，他們是他方大菩薩等權宜變化所作。如果佛居住在凈土，菩薩唯有真實，因為他們是實報土所生。雜眾是化現，並非真實存在。論中說：『受用土中實際上沒有這些眾生。』爲了讓凈土不顯得空曠，所以化現出這樣的各類眾生。如果在一乘的境界中，佛在此華藏世界，菩薩和雜眾或者都是真實的，因為這是海印三昧所顯現，由真實的功德所攝持。或者都是權宜示現，因為他們隨著因緣而顯現。其餘的意義可以參照推斷。 八明其位者：如果按照三乘的觀點，此處的普賢等都是十地以上的菩薩。那些神王既然大部分是隨類化身所攝，那就是八地以上。如果在一乘的境界中，如緣起之際，所有位階都是齊等的。因此，一人具足五位，每一位都普遍包含其他位階，可以參照推斷。 九人法者：如果按照三乘的觀點，只是藉由人來彰顯法，人並非就是法。如果在一乘的境界中，這些人都是法界緣起的法門。而且這一眾生可以貫通三世間，因為他們或者可以化作河池井泉水等國土之身。其餘的可以類推得知。 十因果者：如果按照三乘的觀點，都只是因位。如果在一乘的境界中，或者都是因，因為還沒有成佛的緣故。或者都是果，因為都是佛的海印三昧中所顯現。又因為乘著解脫的力量進入佛的海會。或者貫通因果，由於前面的兩種意義。或者都不是，因為遠離了自性平等。這些都可以在下面的讚歎功德中辨明。 第七諸會請問者作四門：一、說明有無；二、顯示所問的法；三、辨別能問的人；四、問的儀式。首先說有無：在八會之中，最初兩會和最後兩會有請問，其餘的會都沒有。之所以這樣，是因為最初的會標示果位，發起因行，所以有提問。
【English Translation】 English version The Distinctive Teaching of the One Vehicle. As the sutra says. The Seven Provisional and Real Aspects: If according to the Three Vehicles, the Buddha dwells in this Saha world, the mixed assembly (referring to the various Dharma-listening beings such as Devas, Nagas, etc.) is real, because they are born in the Land of Actual Reward. The Bodhisattvas are provisional manifestations, appearing for the sake of expedient teaching. As the sutra says, 'Those Bodhisattvas conceal their immeasurable powers of self-mastery, etc.' Or the Bodhisattvas are real, because Bodhisattvas before the Tenth Ground still arise in this land. The mixed assembly is a provisional manifestation, according to the Mahasamghata Sutra, they are expedient transformations made by great Bodhisattvas from other lands. If the Buddha dwells in the Pure Land, the Bodhisattvas are only real, because they are born in the Land of Actual Reward. The mixed assembly is a transformation, not truly existent. The treatise says, 'In the Land of Enjoyment, there are actually no such beings.' In order to prevent the Pure Land from appearing empty, such various kinds of beings are transformed. If in the realm of the One Vehicle, the Buddha is in this Flower Treasury World, the Bodhisattvas and the mixed assembly may all be real, because this is manifested by the Samadhi of the Ocean Seal, and is upheld by real merit. Or they are all provisional manifestations, because they appear according to conditions. The remaining meanings can be inferred by analogy. Eighth, Clarifying Their Positions: If according to the Three Vehicles, these Samantabhadra (普賢) and others are all Bodhisattvas above the Tenth Ground. Since those spirit kings are mostly included in the category of beings transformed according to their kind, they are above the Eighth Ground. If in the realm of the One Vehicle, as at the moment of dependent origination, all positions are equal. Therefore, one person possesses all five positions, and each position universally includes the others, which can be inferred by analogy. Ninth, Persons and Dharma: If according to the Three Vehicles, the Dharma is only revealed through persons, and persons are not the Dharma. If in the realm of the One Vehicle, these persons are all Dharma-gates of dependent origination in the Dharma Realm. Moreover, this assembly can penetrate the three realms, because they can transform into bodies of rivers, ponds, wells, springs, water, and other lands. The rest can be known by analogy. Tenth, Cause and Effect: If according to the Three Vehicles, they are all only in the position of cause. If in the realm of the One Vehicle, they may all be causes, because they have not yet become Buddhas. Or they are all effects, because they are all manifested in the Samadhi of the Ocean Seal of the Buddha. Moreover, because they ride the power of liberation and enter the ocean of Buddhas. Or they penetrate both cause and effect, due to the preceding two meanings. Or they are neither, because they are apart from self-nature and equal. These will all be distinguished in the following praise of virtues. Seventh, The Questioning in the Various Assemblies is divided into four aspects: First, clarifying existence or non-existence; second, revealing the Dharma being asked about; third, distinguishing the person who is able to ask; fourth, the ritual of asking. First, regarding existence or non-existence: Among the eight assemblies, the first two and the last two have questioning, while the remaining assemblies do not. The reason for this is that the first assembly marks the fruit and initiates the cause, so there is questioning.
。第二會初為尋因至果故請問。但為因中行位階降寄五會答也。以果位無優劣故當會答耳。然五會中諸品之內更有問者。並是當會所說法中隨說請問。非是別問大位之相。以第六會來唯答第二會初所請問故。第七會中明行熟因果。是故請問。謂行修無礙六位頓成故。當會答也。第八會中明稱性因果。是故請問。謂俱入法界無差別故。亦當會答也。二顯所問法者。初及第八具有果法。而分有因法。但所信攝化為異。第二第七具問因法但行位為異。三能問人不同者。初及第八各具同異二眾齊問。以所問法眾同依故。第二唯是菩薩同生眾問。以所入位同生勝故。第七唯普慧一人問。以造修之行名別成故。
四問儀式者有二。一約言念。二約通別。初中泛論請問有二。一言請二念請。答亦有二。一言說答二示相答。此二問答如次及交絡四句可知。為成三慧有斯二例。初之二會及第八會唯是念請。答通二位。謂佛有示相答。菩薩有言說答。以對佛興請。上能知下不待言故。為顯佛心能領疑身相現答。自在故也。第七會言請言答。以對普賢起問。還是普賢答故。二通別者。初及第八別問通答。第二第七別問別答。皆可知。
第八所依三昧者略作八門。一辨分齊。二有無。三明出入。四顯因果。五入定人。六業用。七入
【現代漢語翻譯】 現代漢語譯本：第二會一開始是爲了探尋從因到果的緣由而提問。但因為因地中的修行位階有高低，所以寄託於五會來解答。因為果位沒有優劣之分，所以應當在本會解答。然而五會中各品之內還有提問的，都是在本會所說法中隨說隨請問，不是另外提問關於大位之相。因為第六會來只是回答第二會一開始所提出的問題。第七會中闡明修行成熟的因果，因此才提問，意思是修行沒有障礙，六個位次可以頓然成就，所以應當在本會解答。第八會中闡明稱性因果，因此才提問，意思是全部進入法界沒有差別，也應當在本會解答。二、顯示所問的法：初會和第八會都具有果法，但又分有因法，只是所信奉和攝化的對象不同。第二會和第七會都提問因法，但修行的位次不同。三、能提問的人不同：初會和第八會各有同類和異類兩種聽眾一起提問，因為所問的法是聽眾共同依賴的。第二會只有菩薩同生眾提問，因為所進入的位次相同，同生殊勝。第七會只有普慧一人提問，因為所造作和修行的行為名稱不同而成就不同。 四、提問的儀式有兩種。一、從言語和意念方面說。二、從普遍和個別方面說。首先，泛泛而論請問有兩種：一是言語請問，二是意念請問。回答也有兩種：一是言語回答，二是示現相狀回答。這兩種問答依次和交錯，可以構成四句。爲了成就三種智慧，有這兩種例子。最初的二會和第八會只是意念請問，回答貫通兩種方式，意思是佛有示現相狀的回答，菩薩有言語的回答。因為是對佛興起請問，上位者能夠了解下位者的心思，不需要用言語表達。爲了顯示佛的心能夠領會疑問，身體示現相狀來回答，這是自在的緣故。第七會是言語請問，言語回答，因為是對普賢菩薩提問，還是普賢菩薩回答的緣故。二、普遍和個別方面：初會和第八會是分別提問，普遍回答。第二會和第七會是分別提問，分別回答。這些都可以理解。 第八會所依據的三昧，略作八個方面來闡述：一、辨別範圍。二、有和無。三、闡明出入。四、顯示因果。五、入定的人。六、作用。七、入定...
【English Translation】 English version: The second assembly initially inquired to explore the reasons from cause to effect. However, because the stages of practice in the causal ground have differences in level, the answers are entrusted to the five assemblies. Because there are no superior or inferior distinctions in the fruition stage, it should be answered in this assembly. However, within the various sections of the five assemblies, there are still those who ask questions, and these are all questions asked along with the teachings being given in that assembly, not separate questions about the characteristics of great stages. Because the sixth assembly only answers the questions initially raised in the second assembly. The seventh assembly clarifies the cause and effect of mature practice, hence the questions are asked, meaning that practice is without obstacles, and the six stages can be suddenly accomplished, so it should be answered in this assembly. The eighth assembly clarifies the nature-conforming cause and effect, hence the questions are asked, meaning that all enter the Dharma Realm without difference, and it should also be answered in this assembly. Second, to reveal the Dharma being asked about: the first and eighth assemblies both possess fruition Dharma, but also have causal Dharma, only the objects of faith and conversion are different. The second and seventh assemblies both ask about causal Dharma, but the stages of practice are different. Third, the people who can ask questions are different: the first and eighth assemblies each have both similar and dissimilar audiences asking questions together, because the Dharma being asked about is what the audience commonly relies on. The second assembly only has the Bodhisattva co-born assembly asking questions, because the stages they enter are the same, and co-birth is superior. The seventh assembly only has Samantabhadra (Pǔxián, Universal Worthy Bodhisattva) alone asking questions, because the names of the actions they create and practice are different and the accomplishments are different. Fourth, there are two types of questioning ceremonies. First, in terms of speech and thought. Second, in terms of universal and individual. First, generally speaking, there are two types of questioning: one is verbal questioning, and the other is mental questioning. There are also two types of answers: one is verbal answering, and the other is answering by showing signs. These two types of questions and answers can form four sentences in sequence and alternately. In order to achieve the three wisdoms, there are these two examples. The first two assemblies and the eighth assembly only have mental questioning, and the answers penetrate both ways, meaning that the Buddha has answers by showing signs, and the Bodhisattvas have verbal answers. Because the questions are raised to the Buddha, the superior can understand the mind of the inferior, and there is no need to express it in words. In order to show that the Buddha's mind can understand the questions, and the body shows signs to answer, this is because of freedom. The seventh assembly has verbal questioning and verbal answering, because the questions are asked to Samantabhadra (Pǔxián, Universal Worthy Bodhisattva), and it is still Samantabhadra (Pǔxián, Universal Worthy Bodhisattva) who answers. The eighth assembly relies on Samadhi (Sānm昧, concentration), which is briefly explained in eight aspects: First, distinguish the scope. Second, existence and non-existence. Third, clarify entering and exiting. Fourth, reveal cause and effect. Fifth, the person entering Samadhi (Sānm昧, concentration). Sixth, function. Seventh, entering...
定意。八雙行非雙行。初明分齊者有二。先總后別。總者然此八會人法教義等皆依如來海印三昧之所顯現故。賢首品云。一切示現無有餘海印三昧勢力故。二別顯者。第一會入一切如來凈藏三昧。以垢無不盡德無不苞名為凈藏。標果異因名如來三昧。第二會不入定。第三會入菩薩無量方便三昧。巧解多端名無量方便。標因別果名菩薩三昧。第四會入善伏三昧。行能伏障令永不起名為善伏。第五會入明智三昧。照理除闇故稱明智。第六會入大智慧光明三昧。入地正證。過小曰大。對治無明名慧光明。第七會入佛花嚴三昧。妙行開敷飾顯真體。因嚴果滿名佛花嚴。第八會入如來師子奮迅三昧。謂顯佛果大用雄猛之狀。從喻標名故立斯號。此上七種業用異故立名差別。心一境性等持無別。是故通皆名為三昧。第二有無者。唯第二會不入三昧。以所表法未成位故。余會所表法位成故。若依海印諸會通有。第三齣入者。唯第八會入已無出。表於法界有證無失。又顯佛果大用自在故不待出。余會不爾。表起化應機故。不同佛果用故。第四因果分別者有四句。或唯果定。謂初會及第八以初說果法故。第八證理玄故。或唯因定。謂三四五六以彼唯說因位法故。不思議品等所說果法別有所依。非彼定故。或亦因亦果。謂第七會以花嚴攝因
【現代漢語翻譯】 現代漢語譯本 定意。八雙行非雙行。首先闡明分齊有兩個方面。先總說後分說。總的來說，這八會中的人、法、教義等，都是依據如來海印三昧（如來所證的一種甚深禪定，能顯現一切諸法）所顯現的。正如《賢首品》所說：『一切示現無有餘，海印三昧勢力故。』其次是分別闡明。第一會進入一切如來凈藏三昧（清凈含藏一切功德的禪定）。以垢染無不消除，功德無不包含，名為凈藏。標示果位不同於因位，所以稱為如來三昧。第二會不入定。第三會進入菩薩無量方便三昧（菩薩以無量巧妙方法度化眾生的禪定）。巧妙的理解多種方法，名為無量方便。標示因位不同於果位，所以稱為菩薩三昧。第四會進入善伏三昧（以善行降伏煩惱的禪定）。修行能夠降伏障礙，使其永遠不再生起，名為善伏。第五會進入明智三昧（以明智照亮真理，消除愚昧的禪定）。照亮真理，消除黑暗，所以稱為明智。第六會進入大智慧光明三昧（證入菩薩地的禪定）。超越小乘，所以稱為大。對治無明，所以稱為慧光明。第七會進入佛花嚴三昧（以妙行莊嚴真如本體的禪定）。以妙行開敷，莊嚴顯現真如本體。以因地的莊嚴成就果地的圓滿，所以稱為佛花嚴。第八會進入如來師子奮迅三昧（顯示佛果大用雄猛的禪定）。用比喻來標示名稱，所以立此名號。以上七種，因為業用不同，所以立名有差別。心一境性，等持沒有差別。因此，都通稱為三昧。 第二，關於有無。只有第二會不入三昧。因為所要表達的法尚未成就果位。其餘各會所要表達的法位已經成就。如果依據海印三昧，則各會都通有三昧。 第三，關於出入。只有第八會入定后不再出定。表示在法界中有證悟而無失落。又顯示佛果大用自在，所以不必出定。其餘各會則不然。表示爲了應機而起化用。不同於佛果的功用。 第四，關於因果的分別，有四種情況。或者只有果定。指第一會和第八會，因為第一會說的是果法。第八會證悟的道理玄妙。或者只有因定。指第三、四、五、六會，因為它們只說因位的法。不思議品等所說的果法另有所依據，不是它們所決定的。或者既是因也是果。指第七會，因為花嚴攝因。
【English Translation】 English version Definition of Intention. Eight Dual Practices are not Dual Practices. Firstly, clarifying the divisions has two aspects: first general, then specific. Generally, the people, Dharma, teachings, and meanings in these eight assemblies are all manifested by the Tathagata's Samadhi of the Ocean Seal (a profound state of concentration attained by the Tathagata, capable of manifesting all phenomena). As the 'Virtuous Leader' chapter says: 'All manifestations are without remainder, due to the power of the Samadhi of the Ocean Seal.' Secondly, specific clarifications. The first assembly enters the Samadhi of the Pure Treasury of All Tathagatas (a state of concentration that is pure and contains all merits). It is called the Pure Treasury because no defilement is not exhausted and no virtue is not encompassed. It is called the Tathagata Samadhi because it marks the difference between the fruit and the cause. The second assembly does not enter Samadhi. The third assembly enters the Bodhisattva's Samadhi of Immeasurable Expedients (a state of concentration where Bodhisattvas skillfully use countless methods to liberate beings). Skillful understanding of many methods is called Immeasurable Expedients. It is called the Bodhisattva Samadhi because it marks the difference between the cause and the fruit. The fourth assembly enters the Samadhi of Good Subduing (a state of concentration where virtuous conduct subdues afflictions). Practice can subdue obstacles, preventing them from arising again, which is called Good Subduing. The fifth assembly enters the Samadhi of Clear Wisdom (a state of concentration where wisdom illuminates truth and dispels ignorance). Illuminating truth and dispelling darkness is called Clear Wisdom. The sixth assembly enters the Samadhi of Great Wisdom Light (a state of concentration attained upon entering the Bodhisattva grounds). It is called Great because it surpasses the Small Vehicle. Counteracting ignorance is called Wisdom Light. The seventh assembly enters the Buddha's Flower Adornment Samadhi (a state of concentration where wondrous practices adorn the true nature). Wondrous practices bloom and adorn, revealing the true essence. The adornment of the cause leads to the fulfillment of the fruit, hence it is called the Buddha's Flower Adornment. The eighth assembly enters the Tathagata's Lion's Roar Samadhi (a state of concentration that displays the majestic power of the Buddha's fruit). It is named using a metaphor, hence this title is established. The above seven types have different names because their functions are different. The mind is one with the nature of the object, and the equanimity is without difference. Therefore, they are all generally called Samadhi. Secondly, regarding existence or non-existence. Only the second assembly does not enter Samadhi. This is because the Dharma to be expressed has not yet achieved the fruit position. The Dharma positions to be expressed in the remaining assemblies have already been achieved. If based on the Samadhi of the Ocean Seal, all assemblies universally have Samadhi. Thirdly, regarding entering and exiting. Only the eighth assembly enters and does not exit. This indicates that in the Dharma Realm, there is realization without loss. It also shows that the great function of the Buddha's fruit is unhindered, so there is no need to exit. The remaining assemblies are not like this. They indicate the arising of transformation in response to opportunities. This is different from the function of the Buddha's fruit. Fourthly, regarding the distinction between cause and effect, there are four situations. Either only the fruit is fixed. This refers to the first and eighth assemblies, because the first assembly speaks of the fruit Dharma. The principle realized by the eighth assembly is profound. Or only the cause is fixed. This refers to the third, fourth, fifth, and sixth assemblies, because they only speak of the Dharma of the causal position. The fruit Dharma spoken of in the 'Inconceivable' chapter and others has other bases and is not determined by them. Or it is both cause and effect. This refers to the seventh assembly, because the Flower Adornment encompasses the cause.
佛是果故。所錶行深具因果故或非因果。謂第二會總無定故。第五能入定。人者第一會普賢菩薩以普賢因圓堪顯佛果。第二會文殊師利表信無位故不入定。第三會法慧菩薩以表十住慧解法故。
第四會功德林菩薩以表十行勝德建立故。第五會金剛幢菩薩表十回向大愿堅固獨標出故。第六會金剛藏菩薩以表十地無漏行深。破障智堅含攝具德故。第七會普賢菩薩錶行深廣該於六位稱普賢故。第八如來入定以表法界解脫自在無礙唯佛窮。故第六業用差別者通辨定用。有其三種。一發慧二引通三具二。此七定中或唯發慧。謂除初后所餘五會以皆從定起智說故。或唯引通。謂第八會以顯如來身土無礙法界門故。或具二種。謂初會普賢定中說法。亦是通故。第七明入定意者略有四意。一為證法令說決定故。論云何故入三昧。顯示此法非思量境界故。二為受加。佛力加持此為器故。論云何故加。以得此三昧故。三成軌則。諸有說法要審而說方可信故。四表示法。以聞此定名解彼法故。此七定中初五具四。第七唯三。以行法依解不待加故。第八唯二。以佛無新證無受加故。第八雙行非雙行者有四句。或唯雙行。謂第八會在定起用無障礙故。或唯非雙行。謂除初二會所餘諸會以要出定方有說故。論云。何故出定以定無言說故非雙行
【現代漢語翻譯】 現代漢語譯本 佛陀是果位的緣故，所表達的修行既深奧又具備因果關係，或者說並非因果關係。這是因為第二會（文殊師利法會）總體上沒有固定的說法，而第五會（金剛幢法會）能夠進入禪定。在能夠入定的人中，第一會（普賢法會）的普賢菩薩以圓滿的普賢行為因，堪能彰顯佛陀的果位。第二會的文殊師利菩薩代表著信位，因為還沒有證得果位所以不入定。第三會（法慧法會）的法慧菩薩代表著十住位的智慧，能夠理解佛法。 第四會（功德林法會）的功德林菩薩代表著十行位的殊勝功德得以建立。第五會的金剛幢菩薩代表著十回向位的廣大誓願堅固不移，因此被特別標舉出來。第六會（金剛藏法會）的金剛藏菩薩代表著十地位的無漏修行深奧，能夠破除障礙的智慧堅固，包含並具備各種功德。第七會（再次普賢法會）的普賢菩薩代表著修行深廣，涵蓋六個位次，因此被稱為普賢。 第八會如來入定，代表著在法界中解脫自在，沒有任何障礙，只有佛陀才能徹底證悟。關於第六點，即（佛陀）業用上的差別，總體上辨析禪定的作用，有三種：一是啓發智慧，二是引生神通，三是兼具二者。這七個禪定中，有的只是啓發智慧，例如除了第一會和最後一會之外的其餘五會，因為都是從禪定中生起智慧而宣說的。有的只是引生神通，例如第八會，是爲了彰顯如來身土無礙的法界之門。有的兼具二者，例如第一會的普賢菩薩在禪定中說法，這也是神通。 第七點說明入定的意義，大致有四種意義：一是為證明佛法，使說法具有決定性。論中說：『為什麼要入三昧？』是爲了顯示這種佛法不是思量境界所能達到的。二是為接受加持，佛陀的力量加持，使說法者成為法器。論中說：『為什麼要加持？』是因為得到了這種三昧的緣故。三是成就軌則，凡是說法，都要審慎而說，才能令人信服。四是表示佛法，因為聽聞這種禪定的名稱，就能理解其中的佛法。這七個禪定中，前五個禪定具備四種意義，第七個禪定只有三種意義，因為修行佛法依靠理解，不需要等待加持。第八個禪定只有兩種意義，因為佛陀沒有新的證悟，也不需要接受加持。 第八點，雙行與非雙行有四句：或者只有雙行，例如第八會，在禪定中起用沒有任何障礙。或者只有非雙行，例如除了第一會和第二會之外的其餘各會，因為必須出定才能說法。論中說：『為什麼要出定？』因為在禪定中無法言說，所以不是雙行。
【English Translation】 English version The Buddha is the fruit, hence the practice it represents is both profound and possesses cause and effect, or rather, it is not cause and effect. This is because the second assembly (Manjushri Dharma Assembly) has no fixed teachings overall, while the fifth assembly (Vajra Banner Dharma Assembly) is capable of entering Samadhi. Among those who can enter Samadhi, the Samantabhadra Bodhisattva of the first assembly (Samantabhadra Dharma Assembly) uses the perfect Samantabhadra practice as the cause, capable of manifesting the Buddha's fruit. The Manjushri Bodhisattva of the second assembly represents the stage of faith, and because he has not yet attained the fruit, he does not enter Samadhi. The Dharma Wisdom Bodhisattva of the third assembly (Dharma Wisdom Dharma Assembly) represents the wisdom of the ten abodes, capable of understanding the Dharma (law). The Merit Forest Bodhisattva of the fourth assembly (Merit Forest Dharma Assembly) represents the establishment of the superior merits of the ten practices. The Vajra Banner Bodhisattva of the fifth assembly represents the steadfastness of the great vows of the ten dedications, and is therefore specially highlighted. The Vajra Treasury Bodhisattva of the sixth assembly (Vajra Treasury Dharma Assembly) represents the profoundness of the non-leaking practice of the ten grounds, the steadfastness of the wisdom that can break through obstacles, and the inclusion and possession of various merits. The Samantabhadra Bodhisattva of the seventh assembly (again, Samantabhadra Dharma Assembly) represents the depth and breadth of practice, encompassing the six stages, hence he is called Samantabhadra (Universal Worthy). The eighth assembly, where the Tathagata enters Samadhi, represents liberation and freedom in the Dharma realm, without any obstacles, which only the Buddha can fully realize. Regarding the sixth point, the differences in (Buddha's) functions, the functions of Samadhi are generally analyzed, and there are three types: first, to inspire wisdom; second, to induce supernatural powers; and third, to possess both. Among these seven Samadhis, some only inspire wisdom, such as the five assemblies other than the first and last, because they are all spoken from the wisdom arising from Samadhi. Some only induce supernatural powers, such as the eighth assembly, in order to manifest the unobstructed Dharma gate of the Tathagata's body and land. Some possess both, such as the Samantabhadra Bodhisattva of the first assembly speaking Dharma in Samadhi, which is also a supernatural power. The seventh point explains the meaning of entering Samadhi, which roughly has four meanings: first, to prove the Dharma and make the teachings decisive. The treatise says: 'Why enter Samadhi?' It is to show that this Dharma cannot be reached by the realm of thought. Second, to receive blessings, the Buddha's power blesses, making the speaker a vessel of Dharma. The treatise says: 'Why bless?' It is because of obtaining this Samadhi. Third, to establish rules, all teachings must be spoken carefully to be convincing. Fourth, to represent the Dharma, because hearing the name of this Samadhi can lead to understanding of the Dharma within. Among these seven Samadhis, the first five possess all four meanings, the seventh Samadhi only has three meanings, because practicing the Dharma relies on understanding and does not need to wait for blessings. The eighth Samadhi only has two meanings, because the Buddha has no new realization and does not need to receive blessings. Eighth point, double action and non-double action have four sentences: either only double action, such as the eighth assembly, where there is no obstacle to using it in Samadhi. Or only non-double action, such as the assemblies other than the first and second, because they must come out of Samadhi to speak Dharma. The treatise says: 'Why come out of Samadhi?' Because it is impossible to speak in Samadhi, so it is not double action.
或俱。謂初會定中說彼五海十智故是雙行。后出定已方乃說彼十世界海故亦非雙或俱非。謂第二會總無故。
第九光加不同者。先辨放光亦作五門。一有無。二出處。三光意。四光體。五光用。初中八會之內。唯第七會不顯放光。以所依行法不異前故。但純熟為異。二出處者初會二處。一從面門牙齒放光。表教道遐舒。二從眉間毫相放光。表證道圓潔。第二會從足下相輪放光。表信行最卑故居足下。又表眾行依信而進。如身依足而有所趣。第三第四二會之中。皆從足指放大光明過前位故。增至足指。指有二義。一能距地有立住義。二能申展有進趣義。前表第三十住之法。后表第四十行之法。是故二會同此放光。第五會從兩膝放光。錶行位過前漸增至膝。大愿迴向屈申進詣以膝表示。第六會眉間豪放光。表十地正證。第八會亦眉間放光者。亦表法界法門普該證入故。三光意者。此諸放光略有四意。一為現相表法。二驚起信心。三照觸救苦。四集眾遠召。四光體者亦有四種。一是事光如流星霞雲等。二是法光謂顯示法門故。三是理光謂非青黃赤白。不生滅故。四無礙光。前三無礙融現前故。五光業用者。八業二身如十地論說。第二明諸佛同加作四門。一有無。二加相。三加意。四能加之佛。初有無者於八會中第二及
【現代漢語翻譯】 或者同時。說初會時在禪定中宣說那五海（五大洋）十智（十種智慧），所以是雙行。後來出定后才說那十世界海（十個世界之海），所以也不是同時。或者既不同時也不一起。說的是第二會完全沒有。
第九，光加不同。首先辨別放光，也分為五個方面。一、有無。二、出處。三、光意。四、光體。五、光用。最初的八會之中，只有第七會沒有明顯地放光。因為所依據的行法與之前沒有不同，只是純熟程度不同。二、出處方面，初會有兩個地方。一是從面門牙齒放光，表示教法傳播深遠。二是從眉間毫相放光，表示證悟之道圓滿清凈。第二會從足下相輪放光，表示信行最為卑下，所以位於足下。又表示各種修行依靠信心而前進，就像身體依靠足部才能到達目的地。第三、第四二會之中，都從足指放出大光明，超過了之前的位次，所以增加到足指。足指有兩層含義。一是能夠支撐地面，有站立的意義。二是能夠伸展，有前進的意義。前者表示第三十住的法，後者表示第四十行的法。所以這兩會都從足指放光。第五會從兩膝放光，表示行位超過之前，逐漸增加到膝蓋。大愿迴向，屈伸進詣，用膝蓋來表示。第六會眉間毫相放光，表示十地正證。第八會也是眉間放光，也表示法界法門普遍包含證入的含義。三、光的意義方面，這些放光大致有四種意義。一是為顯現相表法。二是驚起信心。三是照觸救苦。四是集眾遠召。四、光的本體方面，也有四種。一是事光，如流星、霞雲等。二是法光，指顯示法門。三是理光，指非青黃赤白，不生不滅。四是無礙光，前三種無礙地融合顯現。五、光的作用方面，有八業二身，如《十地論》所說。第二，說明諸佛共同加持，分為四個方面。一、有無。二、加持的相狀。三、加持的意義。四、能加持的佛。首先是有無方面，在八會之中，第二會和
【English Translation】 Or simultaneously. It is said that in the first assembly, the Five Seas (five oceans) and Ten Wisdoms (ten kinds of wisdom) were expounded while in Samadhi, hence it is a dual practice. Later, after emerging from Samadhi, the Ten World Seas (ten seas of the world) were expounded, so it is not simultaneous either. Or neither simultaneous nor together. This refers to the complete absence in the second assembly.
Ninth, the light additions are different. First, distinguish the emanation of light, also in five aspects. 1. Existence or non-existence. 2. Source. 3. Meaning of the light. 4. Essence of the light. 5. Function of the light. Among the initial eight assemblies, only the seventh assembly does not explicitly emanate light, because the practice it relies on is not different from before, only the degree of maturity is different. 2. Regarding the source, the first assembly has two places. First, light emanates from the face and teeth, indicating the far-reaching spread of the teachings. Second, light emanates from the white hair between the eyebrows, indicating the perfect purity of the path of realization. The second assembly emanates light from the wheel-like marks under the feet, indicating that faith and practice are the most humble, hence located under the feet. It also indicates that all practices advance based on faith, just as the body relies on the feet to reach its destination. In the third and fourth assemblies, great light emanates from the toes, surpassing the previous positions, so it increases to the toes. The toes have two meanings. First, they can support the ground, having the meaning of standing. Second, they can extend, having the meaning of advancing. The former represents the Dharma of the thirtieth stage of dwelling, and the latter represents the Dharma of the fortieth stage of practice. Therefore, these two assemblies both emanate light from the toes. The fifth assembly emanates light from both knees, indicating that the stage of practice surpasses the previous one, gradually increasing to the knees. Great vows, dedication, bending, stretching, and advancing are all represented by the knees. The sixth assembly emanates light from the white hair between the eyebrows, indicating the correct realization of the ten grounds (ten bhumis). The eighth assembly also emanates light from between the eyebrows, also indicating that the Dharma doors of the Dharma realm universally encompass the meaning of realization. 3. Regarding the meaning of the light, these emanations of light generally have four meanings. First, to manifest phenomena and represent the Dharma. Second, to arouse faith. Third, to illuminate and touch to relieve suffering. Fourth, to gather the assembly and summon from afar. 4. Regarding the essence of the light, there are also four kinds. First, phenomenal light, such as meteors, clouds, etc. Second, Dharma light, referring to the manifestation of Dharma doors. Third, principle light, referring to that which is neither blue, yellow, red, nor white, and is neither born nor dies. Fourth, unobstructed light, where the previous three unobstructed merge and manifest. 5. Regarding the function of the light, there are eight activities and two bodies, as described in the Ten Bhumi Sutra. Second, explaining the common blessings of all Buddhas, in four aspects. 1. Existence or non-existence. 2. Appearance of the blessing. 3. Meaning of the blessing. 4. Buddhas who can bless. First, regarding existence or non-existence, among the eight assemblies, the second assembly and
七八此三並無加。第二位未成故不入定。故第七行法。依解不異前故。第八如來自入三昧不待加故。余會非此。是故皆有二。加相者謂彼諸佛皆以三業同作加。故口加語業資其辨才。意加與智增其慧悟。身加與力令威過眾表同於如來三輪攝化。又口加與辨令能說。意加冥被以增威。身加摩頂而令覺。三加意者有六。一地論云。盧舍那佛本願力故加。二是彼菩薩善根願力故。三得彼三昧法如是故。四為說此法故加。謂十地等諸位法也。五者十方諸佛各以三業加彼菩薩令說此法。即表諸佛同所宣說。六令彼大眾知佛加說。于彼所說生凈信故。四能加之佛名數者。初會之中有十方世界海諸佛。第三會十方各過千佛世界塵數剎。外有千佛世界塵數諸佛。同名法慧。第四會十方各過萬佛世界塵數剎。外有萬佛世界塵數諸佛。同名功德林。第五會十方各過百萬佛剎塵數剎。外有百萬佛剎塵數諸佛。同名金剛幢。第六會十方各過十億佛土塵數剎。外有十億佛土塵數諸佛。同名金剛藏。解云欲表三賢十聖位相漸增故。令佛數從小至多。皆同所加菩薩名者。地論釋云。令彼菩薩聞諸如來同己。名己增踴悅故。又彼諸位各說如佛名之法故不異名加。
第十所說法者略作四門。一約品。二約會。三約文。四約義。
初約品者。第
【現代漢語翻譯】 現代漢語譯本 七八兩品（第七品和第八品）沒有加持。第二位菩薩（指補處菩薩，即下一尊佛）尚未成就，所以不入定。因此，第七品是依解說而行法，與前面的品沒有不同。第八品如來（Tathagata）自己入三昧（Samadhi，禪定），不需要加持。其餘的法會不是這樣，所以都有二種加持。加持的相狀是指那些佛都以身、口、意三業共同進行加持。所以，口加持語業，資助其辯才；意加持智慧，增加其慧悟；身加持力量，使其威德超過大眾，表明與如來三輪（身輪、語輪、意輪）攝化相同。又，口加持辯才，使其能夠說法；意加持暗中護佑，以增加威德；身加持摩頂，而使其覺悟。三加持的意義有六種：一，《地論》說，盧舍那佛（Locana Buddha）的本願力所致的加持；二是那些菩薩的善根願力所致；三是得到那種三昧法就是這樣；四是爲了說此法而加持，指十地（Dasabhumika）等諸位階的法；五是十方諸佛各自以三業加持那些菩薩，令其說此法，即表明諸佛共同宣說；六是令那些大眾知道佛在加持說法，對於他們所說的產生清凈的信心。四種能夠加持的佛的名號和數量：初會之中有十方世界海諸佛；第三會十方各超過千佛世界塵數剎土之外，有千佛世界塵數諸佛，都同名法慧（Dharma-mati）；第四會十方各超過萬佛世界塵數剎土之外，有萬佛世界塵數諸佛，都同名功德林（Guna-vana）；第五會十方各超過百萬佛剎塵數剎土之外，有百萬佛剎塵數諸佛，都同名金剛幢（Vajra-dhvaja）；第六會十方各超過十億佛土塵數剎土之外，有十億佛土塵數諸佛，都同名金剛藏（Vajra-garbha）。解釋說，這是爲了表明三賢（三賢位菩薩）十聖（十地菩薩）的位階逐漸增進，所以佛的數量從小到多。都與所加持的菩薩同名，地論解釋說，是爲了讓那些菩薩聽到諸如來與自己同名，使自己增加踴躍歡悅。又，那些位階各自說如同佛名之法，所以不以異名加持。 第十，所說法的內容，略作四門來分析：一、約品；二、約會；三、約文；四、約義。 首先，約品來說，第...
【English Translation】 English version The seventh and eighth chapters do not have empowerment. The second position (referring to the Bodhisattva who will become the next Buddha) has not yet been achieved, so they do not enter Samadhi (meditative absorption). Therefore, the seventh chapter practices the Dharma according to explanation, and is no different from the previous chapters. In the eighth chapter, the Tathagata (Thus Come One) enters Samadhi himself, without waiting for empowerment. The remaining assemblies are not like this, so they all have two types of empowerment. The appearance of empowerment refers to those Buddhas all performing empowerment together with their three karmas of body, speech, and mind. Therefore, speech empowerment assists their eloquence; mind empowerment increases their wisdom and understanding; body empowerment increases their strength, making their power surpass the masses, showing that it is the same as the Tathagata's three wheels (body wheel, speech wheel, mind wheel) of conversion. Also, speech empowerment assists eloquence, enabling them to speak the Dharma; mind empowerment secretly protects, increasing their power; body empowerment blesses by touching the crown of the head, enabling them to awaken. The meaning of the three empowerments has six aspects: First, the Dasabhumika Sutra says that it is due to the power of the original vow of Locana Buddha (Buddha of radiant light); second, it is due to the power of the good roots and vows of those Bodhisattvas; third, it is because obtaining that Samadhi Dharma is like this; fourth, it is for the sake of speaking this Dharma, referring to the Dharma of the ten stages (Dasabhumika) and other positions; fifth, the Buddhas of the ten directions each empower those Bodhisattvas with their three karmas, causing them to speak this Dharma, which shows that the Buddhas are jointly proclaiming it; sixth, it is to let those masses know that the Buddha is empowering the Dharma, so that they will generate pure faith in what they say. The names and numbers of the four Buddhas who can empower: In the first assembly, there are Buddhas from the ocean of worlds in the ten directions; in the third assembly, beyond the number of lands equal to the dust of a thousand Buddha-worlds in each of the ten directions, there are Buddhas equal to the dust of a thousand Buddha-worlds, all with the same name Dharma-mati (Wisdom of Dharma); in the fourth assembly, beyond the number of lands equal to the dust of ten thousand Buddha-worlds in each of the ten directions, there are Buddhas equal to the dust of ten thousand Buddha-worlds, all with the same name Guna-vana (Forest of Merit); in the fifth assembly, beyond the number of lands equal to the dust of a million Buddha-lands in each of the ten directions, there are Buddhas equal to the dust of a million Buddha-lands, all with the same name Vajra-dhvaja (Diamond Banner); in the sixth assembly, beyond the number of lands equal to the dust of ten billion Buddha-lands in each of the ten directions, there are Buddhas equal to the dust of ten billion Buddha-lands, all with the same name Vajra-garbha (Diamond Treasury). The explanation says that this is to show that the positions of the Three Worthies (Bodhisattvas in the three worthy positions) and the Ten Saints (Bodhisattvas in the ten stages) gradually increase, so the number of Buddhas goes from small to large. All have the same name as the Bodhisattvas being empowered. The Dasabhumika Sutra explains that this is to let those Bodhisattvas hear that the Tathagatas have the same name as themselves, so that they will increase their joy and delight. Also, those positions each speak of the Dharma like the name of the Buddha, so they are not empowered with different names. Tenth, the content of the Dharma spoken can be analyzed briefly in four aspects: 1. According to the chapters; 2. According to the assemblies; 3. According to the text; 4. According to the meaning. First, according to the chapters, the...
一會中有二品。一世間凈眼品。二盧舍那佛品。
第二會有六品。一如來名號品。二四諦品。三光明覺品。四菩薩明難品。五凈行品。六賢首菩薩品。
第三會有六品。一佛升須彌頂品。二菩薩雲集說偈品。三菩薩十住品。四梵行品。五初發心菩薩功德品。六明法品。
第四會有四品。一佛升夜摩天宮品。二菩薩雲集贊佛品。三功德花聚菩薩十行品。四菩薩十無盡品。
第五會有三品。一佛升兜率天宮品。二菩薩說偈品。三金剛幢菩薩迴向品。
第六會有十一品。一十地品。二十明品。三十忍品。四阿僧祇品。五壽命品。六菩薩住處品。七佛不思議法品。八如來相海品。九佛小相光明品。十普賢菩薩行品。十一寶王如來性起品。
第七會有一品。謂離世間品。
第八會有一品。謂入法界品。頌曰。
二六六四三 十一各一一 是故於八會 品有三十四
第二約會者有二。初攝因從果會別有八。二分因果有六十二會。
初第一會中普賢定內觀五海說十智。言五海者初一切世界海。二一切眾生海。三法界業海。四欲樂諸根海。五三世諸佛海。言十智者一一切世界海成敗智。二眾生界赴智。三法界智。四如來自在智。五轉法輪智。六力無畏不共法智。七
【現代漢語翻譯】 現代漢語譯本 第一會中有兩品。一是世間凈眼品，二是盧舍那佛品（Vairocana Buddha）。 第二會有六品。一是如來名號品，二是四諦品（Four Noble Truths），三是光明覺品，四是菩薩明難品，五是凈行品，六是賢首菩薩品。 第三會有六品。一是佛升須彌頂品（Mount Sumeru），二是菩薩雲集說偈品，三是菩薩十住品，四是梵行品，五是初發心菩薩功德品，六是明法品。 第四會有四品。一是佛升夜摩天宮品（Yama Heaven），二是菩薩雲集贊佛品，三是功德花聚菩薩十行品，四是菩薩十無盡品。 第五會有三品。一是佛升兜率天宮品（Tushita Heaven），二是菩薩說偈品，三是金剛幢菩薩迴向品。 第六會有十一品。一是十地品，二是十明品，三是十忍品，四是阿僧祇品（asamkhya），五是壽命品，六是菩薩住處品，七是佛不思議法品，八是如來相海品，九是佛小相光明品，十是普賢菩薩行品（Samantabhadra），十一是寶王如來性起品。 第七會有一品。名為離世間品。 第八會有一品。名為入法界品。總結說： 二六六四三，十一各一一，是故於八會，品有三十四。 第二，就集會者來說，有兩種。一是攝因從果，集會各有不同，共有八會。二是區分因果，共有六十二會。 最初的第一會中，普賢（Samantabhadra）在定中觀五海，說十智。所說的五海是：一是，一切世界海；二是，一切眾生海；三是，法界業海；四是，欲樂諸根海；五是，三世諸佛海。所說的十智是：一是，一切世界海成敗智；二是，眾生界赴智；三是，法界智；四是，如來自在智；五是，轉法輪智；六是，力無畏不共法智；七
【English Translation】 English version In the first assembly, there are two chapters: 1. 'World Pure Eye Chapter', 2. 'Vairocana Buddha Chapter'. In the second assembly, there are six chapters: 1. 'Tathagata Name Chapter', 2. 'Four Noble Truths Chapter', 3. 'Luminous Enlightenment Chapter', 4. 'Bodhisattva Clarification of Difficulties Chapter', 5. 'Pure Conduct Chapter', 6. 'Bodhisattva Worthy Leader Chapter'. In the third assembly, there are six chapters: 1. 'Buddha Ascends Mount Sumeru Chapter', 2. 'Bodhisattvas Gather and Recite Verses Chapter', 3. 'Bodhisattva Ten Abodes Chapter', 4. 'Pure Conduct Chapter', 5. 'Merits of the First Aspiring Bodhisattva Chapter', 6. 'Clarifying the Dharma Chapter'. In the fourth assembly, there are four chapters: 1. 'Buddha Ascends Yama Heaven Palace Chapter', 2. 'Bodhisattvas Gather and Praise the Buddha Chapter', 3. 'Merit Flower Gathering Bodhisattva Ten Practices Chapter', 4. 'Bodhisattva Ten Inexhaustibles Chapter'. In the fifth assembly, there are three chapters: 1. 'Buddha Ascends Tushita Heaven Palace Chapter', 2. 'Bodhisattvas Recite Verses Chapter', 3. 'Vajra Banner Bodhisattva Dedication Chapter'. In the sixth assembly, there are eleven chapters: 1. 'Ten Grounds Chapter', 2. 'Ten Illuminations Chapter', 3. 'Ten Forbearances Chapter', 4. 'Asamkhya Chapter', 5. 'Lifespan Chapter', 6. 'Bodhisattva Abode Chapter', 7. 'Buddha Inconceivable Dharma Chapter', 8. 'Tathagata Mark Sea Chapter', 9. 'Buddha Minor Marks Light Chapter', 10. 'Samantabhadra Bodhisattva Practice Chapter', 11. 'Treasure King Tathagata Nature Arising Chapter'. In the seventh assembly, there is one chapter: 'Leaving the World Chapter'. In the eighth assembly, there is one chapter: 'Entering the Dharma Realm Chapter'. The verse says: 'Two, six, six, four, three, eleven, each one, one, therefore in eight assemblies, there are thirty-four chapters'. Secondly, regarding the attendees, there are two types: First, gathering the cause from the effect, the assemblies are different, totaling eight assemblies. Second, distinguishing cause and effect, there are sixty-two assemblies. Initially, in the first assembly, Samantabhadra (Samantabhadra) in samadhi contemplates the five seas and speaks of the ten wisdoms. The five seas mentioned are: first, the sea of all worlds; second, the sea of all beings; third, the sea of Dharma Realm karma; fourth, the sea of desires and faculties; fifth, the sea of Buddhas of the three times. The ten wisdoms mentioned are: first, the wisdom of the formation and destruction of all world seas; second, the wisdom of responding to the realm of beings; third, the wisdom of the Dharma Realm; fourth, the wisdom of the Tathagata's self-mastery; fifth, the wisdom of turning the Dharma wheel; sixth, the wisdom of the powers, fearlessness, and unshared dharmas; seventh,
光明讚歎音聲智。八三種教化眾生智。九無量三昧法門不壞智。十如來種種自在智。
第二會中初品說佛身名普遍。次品說佛諦語遐周。次品明佛身意舒光廣擬開覺。上三顯佛果三輪差別攝用。次品說信位正解十種甚深。次品說信位凈行百四十愿。末後一品說信位德成廣攝諸位 乃至成佛。
第三會中所說十住者。一發心住。二持地住。三修行住。四生貴住。五方便具足住。六正心住。七不退住。八童真住。九法王子住。十灌頂住。
第四會中說十行法。一歡喜行。二饒益行。三無恚恨行。四無盡行。五離癡亂行。六善現行。七無著行。八尊重行。九善法行。十真實行。
第五會中說十回向法者。一救護眾生離眾生相迴向。二不壞迴向。三等一切佛迴向。四至一切處迴向。五無盡功德藏迴向。六隨順平等善根迴向。七隨順平等觀迴向。八如相迴向。九無縛無著解脫迴向。十法界無量回向。
第六會中說十地法。一歡喜地。二離垢地。三明地。四炎地。五難勝地。六現前地。七遠行地。八不動地。九善惠地。十法雲地。
第七會中普慧菩薩起二百句問。普賢菩薩句別答十故成二千法門。
第八會中大眾起於六十句問。如來現於法界身云。令諸菩薩皆入法界。舍利弗等五百聲
【現代漢語翻譯】 現代漢語譯本 光明讚歎音聲智。八、三種教化眾生智。九、無量三昧法門不壞智。十、如來種種自在智。
第二會中，初品說佛身名普遍。次品說佛諦語遐周。次品明佛身意舒光廣擬開覺。上三品顯佛果三輪差別攝用。次品說信位正解十種甚深。次品說信位凈行百四十愿。末後一品說信位德成廣攝諸位，乃至成佛。
第三會中所說十住者：一、發心住。二、持地住。三、修行住。四、生貴住。五、方便具足住。六、正心住。七、不退住。八、童真住。九、法王子住。十、灌頂住。
第四會中說十行法：一、歡喜行。二、饒益行。三、無恚恨行。四、無盡行。五、離癡亂行。六、善現行。七、無著行。八、尊重行。九、善法行。十、真實行。
第五會中說十回向法者：一、救護眾生離眾生相迴向。二、不壞迴向。三、等一切佛迴向。四、至一切處迴向。五、無盡功德藏迴向。六、隨順平等善根迴向。七、隨順平等觀迴向。八、如相迴向。九、無縛無著解脫迴向。十、法界無量回向。
第六會中說十地法：一、歡喜地。二、離垢地。三、明地。四、炎地。五、難勝地。六、現前地。七、遠行地。八、不動地。九、善惠地。十、法雲地。
第七會中，普慧菩薩起二百句問。普賢菩薩（Samantabhadra Bodhisattva）句別答十，故成二千法門。
第八會中，大眾起於六十句問。如來現於法界身云，令諸菩薩皆入法界。舍利弗（Sariputra）等五百聲聞。
【English Translation】 English version The wisdom of praising the sound of light. Eight, the wisdom of teaching sentient beings in three ways. Nine, the indestructible wisdom of immeasurable Samadhi Dharma doors. Ten, the Tathagata's wisdom of various freedoms.
In the second assembly, the first chapter speaks of the Buddha's body name being universal. The next chapter speaks of the Buddha's truthful words reaching far and wide. The next chapter explains the Buddha's body and mind emitting light, broadly intending to awaken. The above three chapters reveal the differences and functions of the three wheels of the Buddha's fruit. The next chapter speaks of the ten kinds of profound understanding in the faith position. The next chapter speaks of the one hundred and forty vows of pure conduct in the faith position. The last chapter speaks of the virtue accomplishment of the faith position, broadly encompassing all positions, even to becoming a Buddha.
The ten abodes spoken of in the third assembly are: One, the abode of generating the aspiration for enlightenment. Two, the abode of upholding the earth. Three, the abode of practice. Four, the abode of noble birth. Five, the abode of complete skillful means. Six, the abode of right mind. Seven, the abode of non-retrogression. Eight, the abode of pure youth. Nine, the abode of Dharma prince. Ten, the abode of consecration.
The ten practices spoken of in the fourth assembly are: One, the practice of joy. Two, the practice of benefiting others. Three, the practice of no anger or hatred. Four, the practice of inexhaustibility. Five, the practice of being free from delusion and confusion. Six, the practice of good manifestation. Seven, the practice of non-attachment. Eight, the practice of respect. Nine, the practice of good Dharma. Ten, the practice of truthfulness.
The ten dedications spoken of in the fifth assembly are: One, dedicating to saving sentient beings and being apart from the appearance of sentient beings. Two, indestructible dedication. Three, dedication equal to all Buddhas. Four, dedication to reaching all places. Five, dedication to the inexhaustible treasury of merit. Six, dedication in accordance with equal good roots. Seven, dedication in accordance with equal contemplation. Eight, dedication like the true appearance. Nine, dedication of liberation without bondage or attachment. Ten, dedication of the immeasurable Dharma realm.
The ten grounds spoken of in the sixth assembly are: One, the ground of joy (Pramudita). Two, the ground of purity (Vimala). Three, the ground of illumination (Prabhakari). Four, the ground of blazing wisdom (Arcismati). Five, the ground of difficult conquest (Sudurjaya). Six, the ground of manifestation (Abhimukhi). Seven, the ground of far-reaching (Duramgama). Eight, the ground of immovability (Acala). Nine, the ground of good wisdom (Sadhumati). Ten, the ground of Dharma cloud (Dharmamegha).
In the seventh assembly, Bodhisattva Universal Wisdom (普慧菩薩) raised two hundred questions. Bodhisattva Samantabhadra (普賢菩薩) answered each question with ten, thus forming two thousand Dharma doors.
In the eighth assembly, the assembly raised sixty questions. The Tathagata manifested the cloud of the Dharma realm body, causing all Bodhisattvas to enter the Dharma realm. Five hundred Shravakas, including Sariputra (舍利弗).
聞雖在會中如盲如聾無所聞見。后顯善財隨位修行證入法界。上來攝助歸正。故以八會統收皆盡。
第二分助異正散說。諸佛及諸菩薩赴機。顯法會別通有六十二者。初之八會如前所顯。次約菩薩赴機攝化有五十四會。總相科勒以為五分。初有四十一位名寄位修行相。于中初覺城東文殊一會。令善財入法界信位。次於可樂國和合山功德云比丘令善財得普門光明三昧觀察正念諸佛法門。乃至第十師子奮迅城中彌多羅女令善財得般若波羅蜜普莊嚴法門。已上十位令善財各得一種法門滿足十住之位。次從救度國善現比丘令善財得隨順菩薩燈明法門。乃至第十知足城中出家外道名隨順一切眾生。令善財得至一切處法門。已上十位各令善財得一法門滿足十行之位。次甘露味國青蓮華長者令善財得入香法門。乃至第十摩竭提國道場地神名曰安住。令善財得菩薩不可壞藏法門。已上十住各令善財得一法門滿足菩薩十回向位。次從迦毗羅城婆娑陀夜天令善財得光明普照諸法壞散眾生愚癡法門。乃至第十迦毗羅城釋迦女名瞿夷。令善財得分別觀察一切菩薩三昧海法門。已上十位各令善財得一法門滿足菩薩十地之位。上來四十一總明寄位修行相竟。
自下初從摩耶夫人令善財得大愿智幻法門。乃至第十德生童子有德童女令善財
【現代漢語翻譯】 現代漢語譯本：即使聽聞佛法，身處法會之中，也如同盲人聾子一般，什麼也聽不到，什麼也看不到。後來彰顯善財童子隨著不同的位置修行，最終證入法界。以上內容是爲了攝受和幫助眾生迴歸正道，所以用八會來統攝所有內容，使其完備無遺。
第二部分是輔助、區別正道和散說的內容。諸佛和諸菩薩應機說法，彰顯法會的差別，總共有六十二會。最初的八會如前面所顯示的。接下來是關於菩薩應機攝受教化，共有五十四會。總體上可以歸納為五部分。第一部分有四十一位善知識，名為寄位修行相。其中，首先在覺城東遇到文殊菩薩一會，讓善財童子進入法界的信位。其次在可樂國和合山遇到功德云比丘，讓善財童子獲得普門光明三昧，觀察正念諸佛法門。乃至第十位，在師子奮迅城中遇到彌多羅女，讓善財童子獲得般若波羅蜜普莊嚴法門。以上十位善知識，各自讓善財童子獲得一種法門，滿足十住之位。接下來，從救度國遇到善現比丘，讓善財童子獲得隨順菩薩燈明法門。乃至第十位，在知足城中遇到出家外道，名為隨順一切眾生，讓善財童子獲得至一切處法門。以上十位善知識，各自讓善財童子獲得一種法門，滿足十行之位。接下來，在甘露味國遇到青蓮華長者，讓善財童子獲得入香法門。乃至第十位，在摩竭提國遇到道場地神，名叫安住，讓善財童子獲得菩薩不可壞藏法門。以上十位善知識，各自讓善財童子獲得一種法門，滿足菩薩十回向位。接下來，從迦毗羅城遇到婆娑陀夜天（Vasadattā），讓善財童子獲得光明普照諸法，壞散眾生愚癡法門。乃至第十位，在迦毗羅城遇到釋迦女，名叫瞿夷（Gotami），讓善財童子獲得分別觀察一切菩薩三昧海法門。以上十位善知識，各自讓善財童子獲得一種法門，滿足菩薩十地之位。以上四十一總共說明寄位修行相完畢。
從下面開始，首先從摩耶夫人（Māyādevī）那裡，讓善財童子獲得大愿智幻法門。乃至第十位遇到德生童子（Devasri）和有德童女（Devadatta），讓善財童子...
【English Translation】 English version: Even hearing the Dharma, being in the assembly, is like being blind and deaf, hearing nothing and seeing nothing. Later, Sudhana (Śreṣṭhidāraka) is revealed, cultivating according to his position and entering the Dharmadhatu (Dharmadhātu). The above content is to gather and help sentient beings return to the right path, so the eight assemblies are used to encompass all content, making it complete and without omission.
The second part is the content that assists, distinguishes the right path, and scatters speech. The Buddhas and Bodhisattvas respond to the opportunity to speak the Dharma, revealing the differences in the Dharma assemblies, totaling sixty-two assemblies. The initial eight assemblies are as shown before. Next is about the Bodhisattvas responding to the opportunity to gather and teach, totaling fifty-four assemblies. Overall, it can be summarized into five parts. The first part has forty-one good advisors, called the aspect of practicing in a temporary position. Among them, first, in the east of Awakened City, meeting Mañjuśrī (Mañjuśrī Bodhisattva) in one assembly, allowing Sudhana to enter the faith position of the Dharmadhatu. Secondly, in Kolya City, on Mount Gandhamādana, meeting Bhikshu Guṇavan (Guṇavan Bhikshu), allowing Sudhana to obtain the Samantamukha-prabhāsa-samādhi (Pǔmén guāngmíng sān昧), observing and contemplating the Dharma-gate of the Buddhas. And so on, the tenth, in Simhavijrmbhitā City, meeting the maiden Mitravinda (Mitravinda), allowing Sudhana to obtain the Prajñāpāramitā-sarva-alaṃkāra-vyūha-dharma (Bānruò bōluómì pǔ zhuāngyán fǎmén). The above ten good advisors each allow Sudhana to obtain one Dharma-gate, fulfilling the position of the ten abodes (Daśa-sthita). Next, from Trāyastriṃśa City, meeting Bhikshu Suprabhāsa (Suprabhāsa Bhikshu), allowing Sudhana to obtain the Anuloma-bodhisattva-dīpa-dharma (Suíshùn púsà dēngmíng fǎmén). And so on, the tenth, in Tuṣita City, meeting an ascetic named Anuloma-sarva-sattva (Suíshùn yīqiè zhòngshēng), allowing Sudhana to obtain the Sarvatragāmi-dharma (Zhì yīqiè chù fǎmén). The above ten good advisors each allow Sudhana to obtain one Dharma-gate, fulfilling the position of the ten practices (Daśa-caryā). Next, in Amṛtavativijaya City, meeting the householder Utpalabhadra (Utpalabhadra), allowing Sudhana to obtain the Gandha-dharma (Rù xiāng fǎmén). And so on, the tenth, in Magadha, meeting the earth goddess Sthāvarā (Sthāvarā), allowing Sudhana to obtain the Bodhisattva-akṣaya-garbha-dharma (Púsà bùkě huài zàng fǎmén). The above ten good advisors each allow Sudhana to obtain one Dharma-gate, fulfilling the position of the ten dedications (Daśa-pariṇāmanā). Next, from Kapilavastu City, meeting the deva Vasadattā (Vasadattā), allowing Sudhana to obtain the Sarva-dharma-prabhāsa-dharma, destroying the ignorance of sentient beings. And so on, the tenth, in Kapilavastu City, meeting the Śākyanī Gotami (Gotami), allowing Sudhana to obtain the Sarva-bodhisattva-samādhi-sāgara-dharma (Fēnbié guānchá yīqiè púsà sān昧 hǎi fǎmén). The above ten good advisors each allow Sudhana to obtain one Dharma-gate, fulfilling the position of the ten bhūmis (Daśa-bhūmi). The above forty-one in total explain the aspect of practicing in a temporary position is completed.
Starting from below, first, from Māyādevī (Māyādevī), allowing Sudhana to obtain the Mahāpraṇidhāna-jñāna-māyā-dharma (Dà yuàn zhì huàn fǎmén). And so on, the tenth meeting Devasri (Devasri) and Devadatta (Devadatta), allowing Sudhana...
得菩薩幻住法門。已上十位各令善財得一法門滿足菩薩第二會緣入。實法門。
自下海澗國大莊嚴林中嚴凈藏樓觀內。彌勒菩薩令善財得三世智正念思惟莊嚴法門。已上一位令善財入第三攝德成因相法。
自下普門城邊文殊師利遙申右手摩善財頂。得見三千大千世界塵數知識。不違其教。乃立善財于自所住處普賢道場法門。此一位令入智照無二相法。
自下於如來前金剛藏道場上。普賢菩薩令善財得十不可壞智慧法門。此一位令入顯因廣大相法。又此上所求諸善知識種類有五。一約位有五十四如前辨。二約主伴有一百一十也。三約同教見大千世界塵數知識。四約別教見十佛世界塵數知識。五約稱法約通十方無盡世界。則見虛空法界等不可說不可說諸善知識。
第三顯文分齊者有六重。一約三分。初品是序分。二盧舍那品下是正宗。經來不盡故無流通。又釋此經總無流通。以前七會各無流通故。大般若經十六會末各別流通。此不同彼。故知此經總無流通。表顯法門無終盡故。二依正法師等作四分。初品是序分。二盧舍那品下至光明覺。四品經文名舉果勸樂分。三從明難品下至性起。二十七品經文明修因契果分。四七八二會明依人入證分。三正說有五分。初一品教起因緣分。二盧舍那品中一週問
【現代漢語翻譯】 得菩薩幻住法門（菩薩所證得的一種境界，如幻如化，安住其中）。以上十位善知識各自令善財童子得到一種法門，圓滿了菩薩第二會（指華嚴經中的一次集會）的因緣，進入了真實法門。
從海澗國大莊嚴林中的嚴凈藏樓觀內開始，彌勒菩薩（未來佛）令善財童子得到三世智正念思惟莊嚴法門（一種能夠正確思惟過去、現在、未來三世的智慧法門）。以上這一位善知識令善財童子進入第三攝德成因相法（通過攝取功德來成就因地的法門）。
從普門城邊開始，文殊師利菩薩（智慧的象徵）遙遠地伸出右手，摩善財童子的頭頂，使他得見三千大千世界（佛教宇宙觀中的一個巨大世界）如塵沙般眾多的善知識，並且不違揹他們的教導。於是，文殊師利菩薩將善財童子安置在自己所居住的普賢道場法門（普賢菩薩的修行場所）。這一位善知識令善財童子進入智照無二相法（以智慧照見一切事物沒有對立差別的法門）。
從如來（佛）面前的金剛藏道場上開始，普賢菩薩（大行愿的象徵）令善財童子得到十不可壞智慧法門（十種堅不可摧的智慧法門）。這一位善知識令善財童子進入顯因廣大相法（彰顯因地廣大功德的法門）。此外，以上所求的各種善知識的種類有五種：第一種，按照位次有五十四位，如前面所辨析的。第二種，按照主伴關係有一百一十位。第三種，按照同教（共同的教義）可以見到大千世界如塵沙般眾多的善知識。第四種，按照別教（獨特的教義）可以見到十佛世界如塵沙般眾多的善知識。第五種，按照稱法（與法界相稱）或者通（普遍）十方無盡世界，則可以見到虛空法界等不可說不可說的諸善知識。
第三，顯示經文分界有六重。第一重，按照三分法，初品（第一品）是序分（序言部分）。第二品《盧舍那品》以下是正宗分（正文部分）。因為經文沒有結束，所以沒有流通分（總結部分）。又解釋這部經總體上沒有流通分，因為前面的七會各自沒有流通分。而《大般若經》十六會的末尾各自有不同的流通分，這與此經不同。因此可知這部經總體上沒有流通分，表明法門沒有終結。 第二重，依據正法師等人的觀點，分為四分。初品是序分。第二品《盧舍那品》以下至《光明覺品》這四品經文名為舉果勸樂分（舉出果報勸人欣樂）。從《明難品》以下至《性起品》這二十七品經文名為明修因契果分（闡明修行因地契合果地的部分）。第四會、第七會、第八會闡明依人入證分（依靠善知識進入證悟的部分）。 第三重，正說分為五分。第一品是教起因緣分（發起教法的因緣）。第二品《盧舍那品》中，第一週的問答...
【English Translation】 Gains the Bodhisattva's Illusion-like Abiding Dharma-gate. The above ten each cause Sudhana (a seeker of enlightenment) to obtain one Dharma-gate, fulfilling the conditions for the Bodhisattva's Second Assembly (referring to a gathering in the Avatamsaka Sutra) and entering the True Dharma-gate.
From within the Adorned Pure Treasury Pavilion in the Great Majestic Forest of the Sea Ravine Country, Maitreya Bodhisattva (the future Buddha) causes Sudhana to obtain the Dharma-gate of Adorning with Right Mindfulness and Contemplation of the Wisdom of the Three Times (a Dharma-gate that enables correct contemplation of the wisdom of the past, present, and future). The above one causes Sudhana to enter the Dharma of the Third Gathering of Virtues and Accomplishing the Aspect of Causes (a Dharma-gate that achieves the causal ground by gathering merits).
From the edge of Universal Gate City, Manjushri Bodhisattva (symbol of wisdom) remotely extends his right hand and strokes Sudhana's head, enabling him to see as many good advisors as there are dust motes in the three-thousand great-thousand world system (a vast world in Buddhist cosmology), and not to disobey their teachings. Thereupon, Manjushri Bodhisattva establishes Sudhana in the Dharma-gate of the Samantabhadra (Universal Worthy) Practice Ground where he dwells. This one causes him to enter the Dharma of Wisdom Illumination Without Two Aspects (a Dharma-gate that uses wisdom to illuminate that all things have no opposing differences).
From the Vajra Treasury Bodhimanda (enlightenment place) before the Tathagata (Buddha), Samantabhadra Bodhisattva (symbol of great vows) causes Sudhana to obtain the Ten Indestructible Wisdom Dharma-gates (ten kinds of unshakeable wisdom Dharma-gates). This one causes him to enter the Dharma of Manifesting the Vast Aspect of Causes (a Dharma-gate that reveals the vast merits of the causal ground). Furthermore, the types of good advisors sought above are of five kinds: First, according to position, there are fifty-four, as previously distinguished. Second, according to the relationship of principal and attendant, there are one hundred and ten. Third, according to the same teaching (common doctrine), one can see as many good advisors as there are dust motes in the great-thousand world system. Fourth, according to the separate teaching (unique doctrine), one can see as many good advisors as there are dust motes in ten Buddha-worlds. Fifth, according to conforming to the Dharma (being in accordance with the Dharma-realm) or universally pervading the ten directions of endless worlds, one can see unspeakable, unspeakable good advisors such as the space Dharma-realm.
Third, displaying the divisions of the text has six aspects. First, according to the three divisions, the first chapter is the introduction. The second chapter, 'Vairocana,' and below is the main section. Because the sutra is not finished, there is no circulation section (conclusion). Also, explaining this sutra, there is no circulation section overall, because the previous seven assemblies each have no circulation section. The sixteen assemblies of the Great Prajna Sutra each have different circulation sections at the end, which is different from this sutra. Therefore, it can be known that this sutra has no circulation section overall, indicating that the Dharma-gates have no end. Second, according to the views of Dharma Master Zhengfa and others, it is divided into four sections. The first chapter is the introduction. The second chapter, 'Vairocana,' and below to the 'Light of Awakening' chapter, these four chapters are named the section of Exhorting Joy in the Result (pointing out the result to encourage people to be joyful). From the 'Difficulty of Understanding' chapter and below to the 'Arising of Nature' chapter, these twenty-seven chapters are named the section of Explaining the Cultivation of Causes and Agreement with the Result (explaining the part where cultivating the causal ground agrees with the result). The fourth, seventh, and eighth assemblies explain the section of Entering Realization by Relying on People (entering realization by relying on good advisors). Third, the main discourse is divided into five sections. The first chapter is the section on the Causes and Conditions for the Arising of the Teaching (the causes and conditions for initiating the teaching). In the second chapter, 'Vairocana,' the first week of questions and answers...
答是舉果勸樂生信分。三從第二會盡第六會有三十品。亦一週問答是修因契果生解分。四第七會中一週問答是托法進修成行分。五第八會中一週問答是依人入證成德分。以此經中唯有如此四翻問答。是故兼序。但得科為五分不得異說。又四問答中。初生信。二起解。三成行。四證真故義圓足不增減也。四或為五週因果。第一會中果廣而因略。是所信因果。第二會至小相品是修生因果。普賢性起是修顯因果。第七會中成行因果。第八會中入證因果。五或八會各一法。初一所信之境。二依境起信。三依信生解。四依解起行。五隨行起愿。六行愿證實。七練行純熟。八該攝法界。亦是義理圓滿故無增減也。六或分為十。謂前五週因果之內初后二位先果后因。餘三皆先因後果。各分因果二位故為十也。
第四約義顯者。總標此經大意義理略作十門。一同時具足相應門。二因陀羅網法界門。三秘密隱顯俱成門。四微細相容安立門。五諸藏純雜具德門。六十世隔法異成門。七一多相容不同門。八諸法相即自在門。九唯心迴轉善成門。十託事顯法生解門。此上十門中各有十義。一人法。二教義。三因果。四理事。五解行。六分齊境位。七師弟法智。八主伴依正。九逆順體用。十隨生根欲示現。此等十義皆同時相應成一緣起。隨
【現代漢語翻譯】 現代漢語譯本：回答是舉出果報來勸人快樂地生起信心。從第二會到第六會共有三十品，也是一週的問答，是修習因地而契合果地，從而生起理解的部分。第四，第七會中一週的問答是依託佛法來增進修習，成就行為的部分。第五，第八會中一週的問答是依靠善知識而進入證悟，成就德行的部分。這部經中只有如此四種問答，因此兼顧序分。只能分為五分科判，不能有其他說法。又，四種問答中，初為生信，次為起解，再次為成行，最後為證真，因此意義圓滿充足，不可增減。或者可以分為五週因果，第一會中果報廣而因地略，是所信受的因果。第二會到小相品是修習而生起的因果。普賢性起是修習而顯現的因果。第七會中是成就行為的因果。第八會中是進入證悟的因果。或者八會各有一法，初為所信受的境界，次為依境界而生起信心，再次為依信心而生起理解，再次為依理解而發起行為，第五為隨行為而發起愿，第六為行愿得到證實，第七為練習行為純熟，第八為該攝法界。也是義理圓滿，因此沒有增減。或者可以分為十，即前五週因果之內，最初和最後兩個位置是先果后因，其餘三個都是先因後果，各自分為因果兩個位置，因此成為十個。 第四，約義顯明。總括這部經的大意義理，略作十門：一、同時具足相應門。二、因陀羅網（Indra's net，帝釋天的網）法界門。三、秘密隱顯俱成門。四、微細相容安立門。五、諸藏純雜具德門。六、十世隔法異成門。七、一多相容不同門。八、諸法相即自在門。九、唯心迴轉善成門。十、託事顯法生解門。此上十門中各有十義：一人法，二教義，三因果，四理事，五解行，六分齊境位，七師弟法智，八主伴依正，九逆順體用，十隨生根欲示現。此等十義都同時相應，成為一個緣起，隨順眾生。
【English Translation】 English version: The answer is to encourage joy and faith by presenting the results of actions. From the second assembly to the sixth assembly, there are thirty chapters, which also form a cycle of questions and answers. This part is about cultivating the causes to accord with the results, thereby generating understanding. Fourth, the cycle of questions and answers in the seventh assembly is about relying on the Dharma to enhance practice and accomplish conduct. Fifth, the cycle of questions and answers in the eighth assembly is about relying on good teachers to enter realization and accomplish virtue. There are only these four types of questions and answers in this sutra, so it also includes the introductory part. It can only be divided into five parts, and there should be no other interpretations. Furthermore, among the four types of questions and answers, the first is to generate faith, the second is to arise understanding, the third is to accomplish conduct, and the fourth is to realize truth. Therefore, the meaning is complete and sufficient, and nothing can be added or subtracted. Alternatively, it can be divided into five cycles of cause and effect. In the first assembly, the results are broad and the causes are brief, which is the cause and effect to be believed. From the second assembly to the chapter on minor marks, it is the cause and effect of cultivation and arising. The arising of the nature of Samantabhadra (普賢) is the cause and effect of cultivation and manifestation. In the seventh assembly, it is the cause and effect of accomplishing conduct. In the eighth assembly, it is the cause and effect of entering realization. Or, each of the eight assemblies has one Dharma. The first is the realm to be believed, the second is to generate faith based on the realm, the third is to generate understanding based on faith, the fourth is to initiate conduct based on understanding, the fifth is to make vows according to conduct, the sixth is to verify the vows, the seventh is to practice conduct purely, and the eighth is to encompass the Dharma realm. The meaning is also complete, so there is no addition or subtraction. Or, it can be divided into ten, that is, within the previous five cycles of cause and effect, the first and last two positions are first result and then cause, and the remaining three are first cause and then result. Each is divided into two positions of cause and effect, so there are ten. Fourth, to clarify by meaning. To summarize the great meaning and principles of this sutra, briefly make ten gates: 1. The gate of simultaneous completeness and correspondence. 2. The gate of the Dharma realm of Indra's net (因陀羅網). 3. The gate of simultaneous accomplishment of secret and manifest. 4. The gate of subtle mutual containment and establishment. 5. The gate of pure and mixed virtues of all treasuries. 6. The gate of different accomplishment of laws separated by ten ages. 7. The gate of mutual containment and difference between one and many. 8. The gate of the non-duality and freedom of all dharmas. 9. The gate of the transformation of mind and the accomplishment of goodness. 10. The gate of relying on events to reveal the Dharma and generate understanding. Within these ten gates, there are ten meanings each: 1. Person and Dharma, 2. Teaching and meaning, 3. Cause and effect, 4. Principle and phenomenon, 5. Understanding and practice, 6. Boundaries and positions, 7. Teacher and disciple, Dharma and wisdom, 8. Principal and attendant, dependent and proper, 9. Adverse and favorable, essence and function, 10. Manifestation according to the roots and desires of beings. These ten meanings are all simultaneously corresponding, becoming one arising of conditions, according with sentient beings.
別義門入前十門。皆準思之。又更重釋前十門。初是諸緣契合義。是總也。約緣起全有力全無力義故有相容門也。約緣起空有義故有相即門也。緣起力用重重攝故有帝網門也。緣起有無各不併。故有隱顯門也。約緣起同體門攝法故有微細門也。約所起法分前後際故有十世門也。約緣起諸門所收諸法各有純雜故有純雜門也。約緣起自性故有唯心門也。約緣起相用理觀如事故有說託事顯法門也。此十義通一部經思之。
花嚴八會剛目一卷
天治二年十月二十三日于池上房之僧寬有之本也。
未來領知人人可令後世訪給也。
【現代漢語翻譯】 現代漢語譯本： 從『別義門』進入『前十門』。都要依照這個思路來思考。並且更進一步地重新解釋『前十門』。首先是『諸緣契合義』，這是總綱。根據緣起時而完全有力、時而完全無力的含義，所以有『相容門』。根據緣起是空還是有的含義，所以有『相即門』。緣起的力量和作用重重包含，所以有『帝網門』。緣起的有和無各自不併存，所以有『隱顯門』。根據緣起同體門攝取諸法的含義，所以有『微細門』。根據所生起的法有前後際，所以有『十世門』。根據緣起諸門所包含的諸法各有純粹和雜染，所以有『純雜門』。根據緣起的自性，所以有『唯心門』。根據緣起的相、用、理觀如實，所以有『說託事顯法門』。這十種含義貫通整部經，要深入思考。
《花嚴八會剛目》一卷
天治二年十月二十三日，于池上房僧寬有之原本。
未來可以讓人領知，人人都可以讓後世來訪求給予。
【English Translation】 English version: Entering the 'Separate Meaning Gate' from the 'Previous Ten Gates'. All should be considered in accordance with this thought. Furthermore, re-explain the 'Previous Ten Gates'. The first is the 'Meaning of the Convergence of All Conditions', which is the general principle. Based on the meaning of dependent origination sometimes being completely powerful and sometimes completely powerless, therefore there is the 'Gate of Mutual Containment'. Based on the meaning of dependent origination being emptiness or existence, therefore there is the 'Gate of Mutual Identity'. The power and function of dependent origination encompass layer upon layer, therefore there is the 'Indra's Net Gate'. The existence and non-existence of dependent origination do not coexist, therefore there is the 'Gate of Concealment and Manifestation'. Based on the meaning of the Gate of the Oneness of Dependent Origination encompassing all dharmas (phenomena), therefore there is the 'Gate of Subtlety'. Based on the fact that the dharmas that arise have prior and subsequent boundaries, therefore there is the 'Gate of the Ten Ages'. Based on the fact that the dharmas contained in the gates of dependent origination each have purity and impurity, therefore there is the 'Gate of Purity and Impurity'. Based on the self-nature of dependent origination, therefore there is the 'Gate of Mind-Only'. Based on the fact that the characteristics, functions, and principles of dependent origination are observed as they truly are, therefore there is the 'Gate of Revealing the Dharma by Relying on Events'. These ten meanings permeate the entire sutra, and should be deeply contemplated.
《Outline of the Flower Adornment Sutra's Eight Assemblies》, one scroll.
October 23rd, the second year of Tenji (1125), original copy of the monk Kanyu of the Ikenoue-bo.
In the future, it can be made known to people, and everyone can allow future generations to visit and provide it.