T36n1737_大華嚴經略策

大正藏第 36 冊 No. 1737 大華嚴經略策

No. 1737 [cf. No. 279]

再刊華嚴略策序

大統國師嘗棲托清涼聖境著華嚴疏數百萬言。文深江海義高山嶽。洋洋焉巍巍焉。非後世學者之所輒窺測也。此略策也省約大疏為四十二條綱要殆盡。豈使去丈就尺謂乎。于其體制始設問答。終曰謹對每條皆然。考之文體明辯說書格式有宋蘇軾書三篇。皆始置問對終曰謹對。注家曰說書者人主好學則觀覽經史。而儒臣因說其義以進之。題與篇首有問對字。蓋被顧問而答之詞也。此書體制與彼一則亦是被顧問而記之者耶。據高僧傳國師在唐歷九宗聖世。為七帝門師驗知蒙其顧問。題曰略策抑亦取對策之意耶。此書行世既久。但惜語盡脫落字多陶陰。予今參訂大疏旁及他書。孖孖校讎再鋟梨棗。冀世之學者閱此略策溯彼廣疏。其猶行遠必自邇登高必自卑。云爾。

寬政七年乙卯冬十月

瑜伽宗沙門謙順謹識

大華嚴經略策一卷(四十二條)

清涼山大華嚴寺鎮國沙門澄觀述

第一釋經題目　第二明經宗趣　第三釋佛名號　第四處會法主　第五不起昇天　第六說經時節　第七經之部類　第八翻譯傳通　第九華藏體相　第十生佛交徹　第十

【現代漢語翻譯】現代漢語譯本

大正藏第 36 冊 No. 1737 大華嚴經略策

No. 1737

再刊華嚴略策序

大統國師（指澄觀，唐代高僧，華嚴宗四祖）曾經在清涼聖境（指五臺山）著述《華嚴疏》數百萬字。文辭深邃如江海，義理高峻如山嶽，浩瀚而莊嚴，不是後世學者可以輕易窺測的。這本《略策》是精簡《華嚴疏》而成的四十二條綱要，幾乎囊括了全部要點。難道是想把丈縮短成尺嗎？它的體例是開始設定問答，結束時說『謹對』，每條都是這樣。考察這種文體，是模仿辯論說書的格式，有宋代蘇軾所寫的書三篇，都是開始設定問答，結束時說『謹對』。注家說，說書的人如果君主好學，就會觀覽經史，而儒臣就藉此解說其中的義理來進獻。題目和篇首有問答二字，大概是被顧問而回答的詞語。這本書的體例與那種情況相似，也是被顧問而記錄下來的嗎？根據《高僧傳》，國師在唐朝經歷了九個朝代的聖世，是七位皇帝的老師，由此可以推斷他曾蒙受皇帝的顧問。題目叫做《略策》，或許也是取『對策』的意思嗎？這本書流傳於世已經很久，只是可惜語句脫落，字跡模糊。我如今參考《大疏》，旁及其他書籍，仔細校對，重新刊刻，希望世上的學者閱讀這本《略策》，可以追溯到那部廣博的《華嚴疏》，就像遠行必定從近處開始，登高必定從低處開始一樣。

寬政七年乙卯冬十月

瑜伽宗沙門謙順謹識

大華嚴經略策一卷（四十二條）

清涼山大華嚴寺鎮國沙門澄觀（即大統國師）述

第一釋經題目第二明經宗趣第三釋佛名號第四處會法主第五不起昇天第六說經時節第七經之部類第八翻譯傳通第九華藏體相第十生佛交徹第十

【English Translation】 English version

Tripitaka Volume 36, No. 1737, Abridged Treatise on the Great Avatamsaka Sutra

No. 1737 [cf. No. 279]

Preface to the Re-publication of the Abridged Treatise on the Avatamsaka

The Great Unifier National Teacher (referring to Chengguan, a prominent Tang Dynasty monk and the fourth patriarch of the Huayan school) once resided in the sacred realm of Qingliang (referring to Mount Wutai) and authored the 'Huayan Commentary' comprising millions of words. The writing is as profound as the rivers and seas, and the meaning as lofty as the mountains, vast and majestic, not something that later scholars can easily fathom. This 'Abridged Treatise' is a condensed version of the 'Huayan Commentary,' consisting of forty-two essential points, almost encompassing all the key aspects. Is it intended to reduce a 'zhang' (ten feet) to a 'chi' (one foot)? Its structure begins with questions and answers, ending with 'respectfully replied,' and this is consistent throughout each section. Examining this literary style, it imitates the format of debating and storytelling. There are three works written by Su Shi of the Song Dynasty that all begin with questions and answers and end with 'respectfully replied.' Commentators say that if the ruler is fond of learning, the storyteller will review the classics and histories, and the Confucian ministers will then explain the meaning to present it to the ruler. The title and the beginning of the chapter contain the words 'question and answer,' probably words used when being consulted and replying. Is the structure of this book similar to that situation, also being recorded after being consulted? According to the 'Biographies of Eminent Monks,' the National Teacher lived through the sacred reigns of nine emperors in the Tang Dynasty and was the teacher of seven emperors, from which it can be inferred that he received imperial consultations. The title is called 'Abridged Treatise,' perhaps also taking the meaning of 'responding to inquiries'? This book has been circulating for a long time, but unfortunately, the sentences are missing and the characters are blurred. Now, I am consulting the 'Great Commentary' and other books, carefully proofreading and re-engraving it, hoping that scholars in the world who read this 'Abridged Treatise' can trace back to that extensive 'Huayan Commentary,' just as traveling far must begin from nearby, and climbing high must begin from low.

Tenth month of the winter of the year Yimao, the seventh year of Kansei (1795)

Respectfully noted by the Yogacara monk Qianshun

One volume of the Abridged Treatise on the Great Avatamsaka Sutra (forty-two articles)

Narrated by Chengguan (i.e., the Great Unifier National Teacher), the State-Protecting Monk of the Great Huayan Temple on Mount Qingliang

First, Explaining the Sutra Title; Second, Clarifying the Sutra's Tenet and Purpose; Third, Explaining the Buddha's Name; Fourth, the Dharma Host at the Assembly; Fifth, Not Rising to the Heavens; Sixth, the Time of Sutra Preaching; Seventh, the Categories of the Sutra; Eighth, Translation and Transmission; Ninth, the Body and Appearance of the Flower Treasury; Tenth, the Interpenetration of Sentient Beings and Buddhas; Tenth

一十信圓妙　第十二惑障不同　第十三如來十身　第十四聖賢位次　第十五十波羅蜜　第十六說十之由　第十七地獄頓超　第十八二乘聾瞽　第十九普賢行愿　第二十文殊祖師　第二十一悲智雙流　第二十二止觀雙運　第二十三動寂自在　第二十四事理相融　第二十五彰其十玄　第二十六辨玄所以　第二十七法界名體　第二十八證入淺深　第二十九善財南求　第三十知識別證　第三十一圓融行布　第三十二果海離言　第三十三十定之名　第三十四十通差別　第三十五十通六通　第三十六十忍淺深　第三十七佛不思議　第三十八十身相海　第三十九功無功由　第四十教起源由　第四十一三藏二藏　第四十二十二分教

第一釋經題目。問諸經得名或人或法或因或果體勢多端。不審此經從何立稱。仰當剖析以示詮題。答某聞至趣無言非言莫顯。欲窮妙理必假筌罤。故無名之中強立名字。大方廣者所證法也。佛華嚴者能證人也。大以體性包含。方廣乃業用周遍。佛謂果圓覺滿。華喻萬行披敷。嚴乃飾法成人。經乃貫穿常法。一經體用盡大方廣。五週因果皆佛華嚴。斯乃人法雙題法喻齊舉。有體有用有果有因。理盡義圓該攝無外。包難思之義理為一部之宏綱。委細宣陳恐煩視聽謹對。

第二明經宗趣。問夫言必有本

【現代漢語翻譯】現代漢語譯本第一，闡釋經題。問：諸經的命名，有的以人，有的以法，有的以因，有的以果，體例和形式多種多樣。不知道這部經是從什麼角度來命名的？希望能夠剖析解釋，以揭示經題的含義。答：我聽說至高的真理無法用語言表達，但又沒有比語言更能顯現它的。想要探究精妙的道理，必須藉助工具和方法。所以在沒有名字的狀態中勉強建立名字。『大方廣』是指所證悟的法。『佛華嚴』是指能證悟的人。『大』以其體性包含一切，『方廣』乃是其業用周遍十方。『佛』是指果位的圓滿覺悟，『華』比喻萬行的開展敷布，『嚴』乃是用法來莊嚴成就人。『經』乃是貫穿常法。一部經的體和用都包含在『大方廣』中，五週的因和果都包含在『佛華嚴』中。這是人法雙題，法喻並舉。有體有用，有果有因。道理完備，意義圓滿，涵蓋一切，沒有遺漏。它包含著難以思議的義理，是整部經的宏大綱領。詳細宣說恐怕會打擾您的視聽，謹此作答。第二，闡明經的宗旨和歸趣。問：凡是言論必定有其根本。

【English Translation】 English version First, explaining the title of the Sutra. Question: The naming of various sutras differs, some based on persons, some on Dharma, some on causes, and some on effects, with diverse styles and forms. I wonder from what perspective this sutra is named? I hope you can analyze and explain it to reveal the meaning of the title. Answer: I have heard that the ultimate truth cannot be expressed in words, yet nothing is more revealing than words. To explore the profound principles, one must rely on tools and methods. Therefore, names are forcibly established in the state of no-name. 'Great, Expansive, and Vast' refers to the Dharma that is realized. 'Buddha-Avatamsaka' refers to the person who can realize it. 'Great' encompasses everything in its essence, 'Expansive and Vast' refers to its function pervading all directions. 'Buddha' refers to the perfect enlightenment of the fruition, 'Avatamsaka' is a metaphor for the unfolding and spreading of myriad practices, and 'Adornment' is to adorn and accomplish people with the Dharma. 'Sutra' is to string together the constant Dharma. The essence and function of a sutra are all contained in 'Great, Expansive, and Vast,' and the causes and effects of the five periods are all contained in 'Buddha-Avatamsaka.' This is a dual naming of person and Dharma, with Dharma and metaphor being equally emphasized. There is essence and function, there is fruition and cause. The principle is complete, the meaning is perfect, encompassing everything without omission. It contains inconceivable meanings and principles, and is the grand outline of the entire sutra. Explaining in detail may disturb your listening and viewing, so I answer briefly. Second, clarifying the purpose and aim of the Sutra. Question: All statements must have a foundation.

理必有歸。未知此經宗何法門意趣何向。仰當具答示其所歸使于簡文得見幽致。答夫舉領提綱毛目自整。尋根得本條流自明。無宗之宗宗說兼暢。此經以法界緣起理實因果不思議為宗也。法界者是總相也。包事包理及無障礙皆可軌持具于性分。緣起者稱體之大用也。理實者別語理也。因果者別明事也。此經宗明修六位之圓因契十身之滿果。一一皆同理實皆是法界大緣起門。語理實則寂寥虛曠。故經云法性本寂無諸相猶如虛空不分別。超諸取著絕言道真實平等常清凈。語緣起則萬德紛然。故經云而於第一實義中示現種種所行事。此二無礙故事理交徹互奪雙亡。此二相成則事理照著。以理實而融因果則涉入重重。會斯二而歸法界則融通隱隱。故經云于有為界示無為法而不滅壞有為之相。于無為界示有為法而不分別無為之性。由斯自在靡所不通。唯證相應故超言念。包含無外儘是經宗。論其意趣覽之成觀速證佛果謹對。

第三解釋佛名。問諸經論內多說釋迦或談遮那則三身別稱。此經何理即此釋迦或名毗盧遮那。仰出所以兼釋梵名。答夫教隨機異權實多途。分三身名目自是三乘教內。今一乘玄旨一體不分。即實之權釋迦標號。即權之實即是遮那。故經云或名毗盧遮那或名釋迦牟尼名無二也。釋迦此云能仁。牟尼此云寂

【現代漢語翻譯】現代漢語譯本：道理必然有其歸宿。不知道這部經的宗旨是什麼法門，意趣傾向於何處。希望您能詳細解答，揭示其歸宿，使我能在簡短的文字中領會深奧的意旨。回答是：如果提起了衣領，抓住了綱繩，那麼毛髮和網眼自然會整齊。找到了樹根，得到了根本，那麼枝條和水流自然會明白。沒有宗派的宗派，宗派的說法兼顧暢達。這部經以法界緣起、理實因果、不可思議為宗旨。法界，是總相。包含事和理，以及無障礙，都可以在本性中體現。緣起，是本體的巨大作用。理實，是分別說明理。因果，是分別說明事。這部經的宗旨是闡明修習六位的圓滿因，契合十身的圓滿果。每一個都與理實相同，都是法界大緣起之門。說到理實，則是寂靜空曠。所以經中說：『法性本來寂靜，沒有各種相狀，猶如虛空不分別。超越各種執著，斷絕言語之道，真實平等，永遠清凈。』說到緣起，則是萬德紛繁。所以經中說：『而在第一實義中，示現種種所行之事。』這二者沒有障礙，所以事和理交相輝映，互相泯滅。這二者互相成就，那麼事和理就互相照耀。以理實來融合因果，那麼就涉入了重重境界。會合這二者而歸於法界，那麼就融通隱隱。所以經中說：『在有為界示現無為法，而不滅壞有為之相。在無為界示現有為法，而不分別無為之性。』由於這種自在，沒有什麼不通達。只有證悟相應，所以才能超越言語和念頭。包含無外，都是這部經的宗旨。論及其意趣，閱讀之後就能成就觀想，迅速證得佛果。謹此作答。

第三，解釋佛名。問：各種經論中大多說釋迦（Śākyamuni，能仁寂默），或者談遮那（Vairocana，光明遍照），這是三身的分別稱謂。這部經用什麼道理，將這位釋迦也稱為毗盧遮那？希望您能說明原因，並解釋梵名。回答是：教法隨著機緣而不同，權巧和真實的途徑也很多。分別三身的名稱，這是三乘教內的說法。現在一乘的玄妙旨意，一體不分。即是真實的權巧，釋迦是標號。即是權巧的真實，就是遮那。所以經中說：『或者名為毗盧遮那，或者名為釋迦牟尼，名字沒有二致。』釋迦，這裡的意思是能仁（Śākyamuni，能以仁愛利益眾生）。牟尼，這裡的意思是寂（Muni，寂靜）。

【English Translation】 English version: Reason must have a destination. I do not know what Dharma gate this scripture's doctrine follows, and where its intention tends. I hope you can answer in detail, revealing its destination, so that I can understand the profound meaning in the concise text. The answer is: If you lift the collar and grasp the rope, the hair and meshes will naturally be neat. If you find the root and get the foundation, the branches and streams will naturally be clear. The sect of no sect, the sect's statement is both comprehensive and clear. This scripture takes Dharmadhatu origination, the reality of principle and the cause and effect of karma, and the inconceivable as its doctrine. Dharmadhatu (法界) is the general aspect. It includes things and principles, as well as no obstacles, all of which can be embodied in nature. Origination is the great function of the essence. The reality of principle is a separate explanation of principle. Cause and effect are separate explanations of things. The purpose of this scripture is to clarify the perfect cause of cultivating the six positions, and to match the perfect fruit of the ten bodies. Each one is the same as the reality of principle, and is the gate of great origination of Dharmadhatu. Speaking of the reality of principle, it is silent and empty. Therefore, the scripture says: 'The nature of Dharma is originally silent, without various forms, like the void without distinction. Transcending all attachments, cutting off the path of words, truly equal, and always pure.' Speaking of origination, there are myriad virtues. Therefore, the scripture says: 'And in the first real meaning, show all kinds of actions.' These two are without obstacles, so things and principles reflect each other, and mutually annihilate. These two complement each other, then things and principles illuminate each other. If you integrate cause and effect with the reality of principle, then you will enter into multiple realms. If you combine these two and return to Dharmadhatu, then you will be subtly integrated. Therefore, the scripture says: 'In the realm of conditioned phenomena, show the unconditioned Dharma, without destroying the appearance of conditioned phenomena. In the realm of unconditioned phenomena, show the conditioned Dharma, without distinguishing the nature of unconditioned phenomena.' Because of this freedom, there is nothing that is not accessible. Only when the realization corresponds, can one transcend words and thoughts. Containing without exception, all are the doctrine of this scripture. Discussing its intention, after reading it, one can achieve contemplation and quickly attain Buddhahood. This is my humble answer.

Third, explain the name of the Buddha. Question: Most scriptures and treatises say Śākyamuni (釋迦, 'Sage of the Shakya clan' or 'Capable and Benevolent') or talk about Vairocana (遮那, 'Illuminating Everywhere'), which are separate names for the three bodies. What principle does this scripture use to call this Śākyamuni also Vairocana? I hope you can explain the reason and interpret the Sanskrit name. The answer is: The teachings vary with the opportunity, and there are many ways of expediency and truth. Separating the names of the three bodies is a statement within the Three Vehicle teachings. Now the profound meaning of the One Vehicle is undivided. That is, the expedient of reality, Śākyamuni is the label. That is, the reality of expediency, which is Vairocana. Therefore, the scripture says: 'Or named Vairocana, or named Śākyamuni, the names are not different.' Śākyamuni (釋迦牟尼) here means 'Capable and Benevolent' (能仁, able to benefit sentient beings with benevolence). Muni (牟尼) here means 'Silent' (寂, quiet).

默。毗盧遮那此云光明遍照。身智二光事理齊照圓明獨朗假立其名。實則一娑婆界有百億十千之名。窮法界中名名無盡。隨宜攝物一多在機。亦假無盡之名彰無盡之德耳謹對。

第四處會法旨。問說時方人為生物信。法身雖遍說必有方。未知此經於何而說復幾會說。為佛獨說為托他人。仰答事由使無惑也。答法身無在而無不在。即體之用應必有方。略說七處不同。實則處窮法界。言七處者第一會菩提場。第二會普光明殿。第三會忉利天。第四會夜摩天。第五會兜率天。第六會他化自在天。第七會逝多園林。而三會普光故會有九。第一會在菩提場說如來依報因果。第二會普光法堂說十信法門。第三會忉利天宮說十住法。第四會夜摩天宮說十行法。第五會兜率陀天說十回向法。第六會他化自在天說十地法。賢聖有隔故越化樂。第七重會普光法堂說因圓果滿法。有十一品經。前六因圓后五果滿。第八三會普光法堂說普賢大行法六位頓成。第九會室羅伐城逝多園林說入法界法門。而第九會末歸菩提場則十會圓明頓彰玄極。言為佛獨說為托他人者此經欲表諸佛齊說故。于諸會多是十方諸佛加菩薩說欲明一說一切說故。第一會十方諸佛加普賢菩薩說普賢是華嚴海會主故表普法故。第二會文殊為主而十首共談表十信門萬德首故

【現代漢語翻譯】現代漢語譯本：默（指不言語的狀態）。毗盧遮那（Vairocana，意為光明遍照）此云光明遍照。身智二光，事理齊照，圓明獨朗，假立其名。實則一娑婆界（Saha world，指我們所居住的這個世界）有百億十千之名。窮法界（Dharmadhatu，指宇宙萬物所組成的整體）中名名無盡。隨宜攝物，一多在機。亦假無盡之名，彰無盡之德耳。謹對。

第四處會法旨。問：『說時方人為生物信。法身（Dharmakaya，指佛的真身）雖遍，說必有方。未知此經於何而說？復幾會說？為佛獨說？為托他人？』仰答事由，使無惑也。答：法身無在而無不在。即體之用，應必有方。略說七處不同。實則處窮法界。言七處者：第一會菩提場（Bodhi-mandala，指佛陀成道之處）。第二會普光明殿（Universal Light Hall，指充滿光明的大殿）。第三會忉利天（Trayastrimsa Heaven，指欲界六天中的第二天）。第四會夜摩天（Yama Heaven，指欲界六天中的第三天）。第五會兜率天（Tusita Heaven，指欲界六天中的第四天）。第六會他化自在天（Paranirmita-vasavartin Heaven，指欲界六天中的第六天）。第七會逝多園林（Jetavana Garden，指祇樹給孤獨園）。而三會普光，故會有九。第一會在菩提場說如來依報因果。第二會普光法堂說十信法門。第三會忉利天宮說十住法。第四會夜摩天宮說十行法。第五會兜率陀天說十回向法。第六會他化自在天說十地法。賢聖有隔，故越化樂。第七重會普光法堂說因圓果滿法。有十一品經。前六因圓，后五果滿。第八三會普光法堂說普賢（Samantabhadra，指象徵一切諸佛的理德與行德的菩薩）大行法，六位頓成。第九會室羅伐城（Sravasti，指古印度城市）逝多園林說入法界法門。而第九會末歸菩提場，則十會圓明頓彰玄極。言為佛獨說為托他人者，此經欲表諸佛齊說故。于諸會多是十方諸佛加菩薩說，欲明一說一切說故。第一會十方諸佛加普賢菩薩說，普賢是華嚴海會主故，表普法故。第二會文殊（Manjusri，指象徵智慧的菩薩）為主，而十首共談，表十信門萬德首故。

【English Translation】 English version: Silence. Vairocana (meaning 'Universal Illumination') is also called 'Universal Illumination'. The light of both body and wisdom illuminates both phenomena and principle, perfectly bright and uniquely clear, hence the provisional establishment of this name. In reality, there are hundreds of billions and ten thousands of names in one Saha world (the world we live in). Throughout the entire Dharmadhatu (the totality of all phenomena), names are inexhaustible. Appropriately gathering beings, oneness and multiplicity depend on the occasion. Thus, the inexhaustible names manifest inexhaustible virtues. Respectfully answered.

The fourth assembly's Dharma intention. Question: 'The time, place, people, and things are the basis of belief. Although the Dharmakaya (the body of the Dharma) is pervasive, the teaching must have a location. I do not know where this sutra was spoken, how many assemblies there were, whether the Buddha spoke alone, or whether he relied on others.' Respectfully answering the matter, so that there is no confusion. Answer: The Dharmakaya is nowhere and yet everywhere. The function of the substance must have a location. Briefly speaking, there are seven different locations. In reality, the locations exhaust the Dharmadhatu. The seven locations are: first, the Bodhi-mandala (the place of enlightenment); second, the Universal Light Hall; third, the Trayastrimsa Heaven; fourth, the Yama Heaven; fifth, the Tusita Heaven; sixth, the Paranirmita-vasavartin Heaven; seventh, the Jetavana Garden. And because three assemblies are in the Universal Light Hall, there are nine assemblies. The first assembly in the Bodhi-mandala speaks of the causes and effects of the Tathagata's (Thus Come One's) environment. The second assembly in the Universal Light Hall speaks of the Ten Faiths Dharma gate. The third assembly in the Trayastrimsa Heaven speaks of the Ten Dwellings. The fourth assembly in the Yama Heaven speaks of the Ten Practices. The fifth assembly in the Tusita Heaven speaks of the Ten Dedications. The sixth assembly in the Paranirmita-vasavartin Heaven speaks of the Ten Grounds. Because there is a separation between the wise and the holy, it transcends the joy of transformation. The seventh assembly, again in the Universal Light Hall, speaks of the Dharma of the perfection of causes and the fulfillment of effects. There are eleven chapters in the sutra. The first six are the perfection of causes, and the last five are the fulfillment of effects. The eighth assembly, the third in the Universal Light Hall, speaks of the great practice of Samantabhadra (Universal Worthy Bodhisattva), and the six positions are instantly accomplished. The ninth assembly in the Jetavana Garden in Sravasti (an ancient Indian city) speaks of the Dharma gate of entering the Dharmadhatu. And the end of the ninth assembly returns to the Bodhi-mandala, then the ten assemblies' perfect brightness instantly manifests the profound extreme. As for whether the Buddha spoke alone or relied on others, this sutra intends to show that all Buddhas spoke together. In many of the assemblies, the Buddhas of the ten directions and Bodhisattvas spoke, intending to clarify that one speaking is all speaking. In the first assembly, the Buddhas of the ten directions and Samantabhadra Bodhisattva spoke, because Samantabhadra is the master of the Avatamsaka (Flower Garland) sea assembly, thus representing the universal Dharma. In the second assembly, Manjusri (Bodhisattva of Wisdom) is the main speaker, and the ten leaders discuss together, representing the ten faiths Dharma gate, the head of all virtues.

。第三會法慧菩薩說表十住法慧心增故。第四會功德林菩薩說表十行法門行森聳故。第五會金剛幢菩薩說表十回向高出歸向義故。第六會金剛藏菩薩說表十地法含藏出生不可壞故。第七會亦普賢菩薩說表因圓果滿普周法界行德皆普故。第八會亦普賢菩薩說沒六位名收六位行為二千行法。舉一圓收始自初心終極等覺皆共同修乃至成佛不捨因故。第九會如來自入師子顰申三昧令諸大眾頓證法界示相而說。普賢文殊二聖開發百城善友並皆同說故此一會曲分為二。一即本會如來現相二聖開顯頓證法界。二即六十一經末終盡八十諸善知識為善財說明漸證法界。漸頓該羅本末交映皆證法界故。略明會處顯文若斯。若散取經文總有十處。初此閻浮二週百億三遍十方四盡塵道五通異界六該剎塵七重攝剎八復重收九猶帝網十餘佛同。則約會略舉三千界塵廣周法界。無盡說主通三種世間無不說也。束此九會以為四分。第一會從世主妙嚴品至毗盧遮那品有十一卷經文。名舉果勸樂生信分。第二從第二會如來名號品至如來出現品有三十一品四十一卷經文。名修因契果生解分。第三以第八會離世間一品有七卷經文名托法進修成行分。第四以第九會入法界一品有二十一卷經文名依人證入成德分。若展九會為三十九品。初會六品。一世主妙嚴品。二如

【現代漢語翻譯】現代漢語譯本：第三會由法慧菩薩說法，表示十住法，因為智慧之心增長的緣故。第四會由功德林菩薩說法，表示十行法門，因為修行如森林般茂盛高聳的緣故。第五會由金剛幢菩薩說法，表示十回向，高超出世，有歸向的意義。第六會由金剛藏菩薩說法，表示十地法，含藏出生，不可破壞的緣故。第七會也由普賢菩薩說法，表示因地圓滿，果地也圓滿，普遍周遍法界，所有修行功德都普遍的緣故。第八會也由普賢菩薩說法，收攝前六位的名稱，涵蓋前六位的修行，總共二千行法。舉出一個圓滿的修行，就收攝了從最初發心到最終等覺的所有修行，都是共同修行的，乃至成佛都不捨棄因地的緣故。第九會如來進入師子顰申三昧，讓所有大眾頓悟證入法界，示現種種相而說法。普賢（Samantabhadra）文殊（Manjusri）二位聖者開發百城，善友們也都一同說法，所以這一會曲折地分為兩部分。一部分是本會，如來現相，二聖開顯，頓悟證入法界。另一部分是六十一經的末尾，最終八十位善知識為善財（Sudhana）說明漸悟證入法界。漸悟和頓悟相互涵蓋，本末交相輝映，都是爲了證入法界。簡略說明集會的處所，經文的顯現就是這樣。如果分散地選取經文，總共有十處。最初是此閻浮（Jambudvipa），其次是二週，再次是百億，然後是三遍十方，接著是盡塵道，再是通異界，之後是該剎塵，然後是重攝剎，接著是復重收，再是猶帝網，最後是余佛同。那麼，約集會來說，簡略地舉出三千世界塵，廣闊地周遍法界。無盡的說主，通達三種世間，沒有什麼是沒有說到的。將這九會歸納為四部分。第一會從《世主妙嚴品》到《毗盧遮那品》（Vairocana）有十一卷經文。名為舉果勸樂生信分。第二會從第二會《如來名號品》到《如來出現品》有三十一品四十一卷經文。名為修因契果生解分。第三會以第八會《離世間品》一品有七卷經文，名為托法進修成行分。第四會以第九會《入法界品》一品有二十一卷經文，名為依人證入成德分。如果展開九會為三十九品。初會六品。一是《世主妙嚴品》。二是《如

【English Translation】 English version: The third assembly is expounded by Bodhisattva Dharma-wisdom (Dharma-mati), representing the ten abodes (dasa-sthana) because the mind of wisdom increases. The fourth assembly is expounded by Bodhisattva Merit-forest (Guna-vanam), representing the ten practices (dasa-carya), because the practices are as lush and towering as a forest. The fifth assembly is expounded by Bodhisattva Vajra-banner (Vajra-dhvaja), representing the ten dedications (dasa-parinama), which are lofty and have the meaning of returning. The sixth assembly is expounded by Bodhisattva Vajra-store (Vajra-garbha), representing the ten grounds (dasa-bhumi), which contain and give birth to the indestructible. The seventh assembly is also expounded by Bodhisattva Universal Virtue (Samantabhadra), representing the perfection of cause and the fulfillment of effect, universally pervading the Dharma realm, with all virtuous practices being universal. The eighth assembly is also expounded by Bodhisattva Universal Virtue (Samantabhadra), encompassing the names of the previous six stages, covering the practices of the previous six stages, totaling two thousand practices. By upholding one perfect practice, it encompasses all practices from the initial aspiration to the ultimate perfect enlightenment, all of which are practiced together, and even upon becoming a Buddha, the cause is not abandoned. In the ninth assembly, the Tathagata (Tathagata) enters the Lion-like Stretching Samadhi (Simha-vijrmbhita-samadhi), allowing all the assembly to suddenly realize and enter the Dharma realm, manifesting various signs and expounding the Dharma. Bodhisattva Universal Virtue (Samantabhadra) and Bodhisattva Manjusri (Manjusri) develop hundreds of cities, and virtuous friends also expound the Dharma together, so this assembly is intricately divided into two parts. One part is the main assembly, where the Tathagata manifests signs, and the two sages reveal and suddenly realize the Dharma realm. The other part is the end of the sixty-one sutras, where the final eighty virtuous teachers explain to Sudhana (Sudhana) the gradual realization of the Dharma realm. Gradual and sudden realizations encompass each other, with the beginning and end reflecting each other, all for the sake of realizing the Dharma realm. Briefly explaining the location of the assemblies, the manifestation of the sutra text is like this. If the sutra text is taken separately, there are a total of ten places. First is this Jambudvipa (Jambudvipa), second is the two circles, third is hundreds of billions, then three pervades the ten directions, then exhausting the dust paths, then connecting to different realms, then encompassing the dust of lands, then re-collecting lands, then again re-collecting, then like Indra's net, and finally the same as other Buddhas. So, speaking of the assemblies, briefly mentioning the dust of three thousand worlds, broadly pervading the Dharma realm. The endless speaker, understanding the three kinds of worlds, there is nothing that is not spoken. These nine assemblies are summarized into four parts. The first assembly, from the 'Wondrous Adornments of World Rulers' chapter to the 'Vairocana' chapter, has eleven scrolls of sutra text. It is named the 'Uplifting the Fruit, Encouraging Joy, and Generating Faith' section. The second assembly, from the second assembly's 'Names of the Tathagatas' chapter to the 'Appearance of the Tathagata' chapter, has thirty-one chapters and forty-one scrolls of sutra text. It is named the 'Cultivating Causes and Accordance with the Fruit, Generating Understanding' section. The third assembly, with the eighth assembly's 'Leaving the World' chapter, has seven scrolls of sutra text, named the 'Entrusting the Dharma, Advancing in Cultivation, and Accomplishing Practice' section. The fourth assembly, with the ninth assembly's 'Entering the Dharma Realm' chapter, has twenty-one scrolls of sutra text, named the 'Relying on People, Realizing Entry, and Accomplishing Virtue' section. If the nine assemblies are expanded into thirty-nine chapters. The first assembly has six chapters. One is the 'Wondrous Adornments of World Rulers' chapter. Two is the 'As

來現相品。三普賢三昧品。四世界成就品。五華藏世界品。六毗盧遮那品。第二會亦有六品。一如來名號品。二四聖諦品。三光明覺品。四菩薩問明品。五凈行品。六賢首品。第三會亦有六品。一升忉利天宮品。二忉利宮中偈贊品。三十住品。四梵行品。五初發心功德品。六明法品。第四會有四品。一升夜摩天宮品。二夜摩宮中偈贊品。三十行品。四十藏品。第五會三品。一升兜率天宮品。二兜率宮中偈贊品。三十回向品。第六會一品。十地品。第七會有十一品。一十定品。二十通品。三十忍品。四阿僧祇品。五如來壽量品。六菩薩住處品。上六明等覺因圓。七佛不思議法品。八如來十身相海品。九隨好光明功德品。十普賢行品。十一如來出現品。第八會唯一品即離世間品。第九會亦唯一品即入法界品。初三會各六品為十八品。四五兩會共有七品成二十五品。第七會十一品故有三十六品。六八九三會各唯一品故有三十九品。又束三十九品以為三分。初世主妙嚴品為序分。二現相品已下為正宗分。三從入法界品六十一經爾時文殊從善住樓閣出已下竟經為流通分。三十九品調冠。真宗九會四分彰其大格。現文若此具本難彰。尋其名題方知綱要謹對。

第五不起昇天。問去住不同人天處別。如何經說不起覺樹而升三天

【現代漢語翻譯】現代漢語譯本《來現相品》、《三普賢三昧品》、《四世界成就品》、《五華藏世界品》、《六毗盧遮那品》。第二會也有六品：《一如來名號品》、《二四聖諦品》、《三光明覺品》、《四菩薩問明品》、《五凈行品》、《六賢首品》。第三會也有六品：《一升忉利天宮品》、《二忉利宮中偈贊品》、《三十住品》、《四梵行品》、《五初發心功德品》、《六明法品》。第四會有四品：《一升夜摩天宮品》、《二夜摩宮中偈贊品》、《三十行品》、《四十藏品》。第五會三品：《一升兜率天宮品》、《二兜率宮中偈贊品》、《三十回向品》。第六會一品：《十地品》。第七會有十一品：《一十定品》、《二十通品》、《三十忍品》、《四阿僧祇品》、《五如來壽量品》、《六菩薩住處品》，以上六品闡明等覺之因圓滿。《七佛不思議法品》、《八如來十身相海品》、《九隨好光明功德品》、《十普賢行品》、《十一如來出現品》。第八會唯一品，即《離世間品》。第九會也唯一品，即《入法界品》。最初三會各有六品，共十八品。第四會和第五會共有七品，總計二十五品。第七會有十一品，因此有三十六品。第六會、第八會和第九會各有一品，所以有三十九品。又將三十九品歸納為三分。最初的《世主妙嚴品》為序分。第二《現相品》以下為正宗分。第三從《入法界品》六十一經，『爾時文殊從善住樓閣出已下竟經』為流通分。三十九品猶如冠冕。真宗九會四分彰顯其宏大格局。現有的文字如此，難以完全彰顯其內涵。只有尋其名題，才能瞭解其綱要，謹此對照。

第五，不起身而昇天。問：去處和住處不同，人和天所處的境界也不同。為什麼經中說不起于覺樹（Bodhi tree）而能升到三天（Trayastrimsa Heaven）？

【English Translation】 English version 'The Manifestation Chapter', 'The Samantabhadra Samadhi Chapter', 'The World System Formation Chapter', 'The Flower Adornment World Chapter', 'The Vairocana Chapter'. The Second Assembly also has six chapters: 'The Tathagata's Names Chapter', 'The Four Noble Truths Chapter', 'The Light and Awakening Chapter', 'The Bodhisattva's Questions Chapter', 'The Pure Conduct Chapter', 'The Worthy Leader Chapter'. The Third Assembly also has six chapters: 'Ascending to the Trayastrimsa Heaven Chapter', 'Verses of Praise in the Trayastrimsa Heaven Chapter', 'The Ten Abodes Chapter', 'The Pure Conduct Chapter', 'The Merits of the Initial Aspiration Chapter', 'The Illumination of Dharma Chapter'. The Fourth Assembly has four chapters: 'Ascending to the Yama Heaven Chapter', 'Verses of Praise in the Yama Heaven Chapter', 'The Ten Practices Chapter', 'The Ten Storehouses Chapter'. The Fifth Assembly has three chapters: 'Ascending to the Tushita Heaven Chapter', 'Verses of Praise in the Tushita Heaven Chapter', 'The Ten Dedications Chapter'. The Sixth Assembly has one chapter: 'The Ten Grounds Chapter'. The Seventh Assembly has eleven chapters: 'The Ten Samadhis Chapter', 'The Ten Supernatural Powers Chapter', 'The Ten Forebearances Chapter', 'The Asamkhyeyas Chapter', 'The Tathagata's Lifespan Chapter', 'The Bodhisattvas' Abodes Chapter', these six chapters explain the perfect cause of Equal Enlightenment. 'The Buddha's Inconceivable Dharmas Chapter', 'The Tathagata's Ten Bodies and Marks Chapter', 'The Merits of the Minor Marks and Light Chapter', 'The Samantabhadra's Practices Chapter', 'The Tathagata's Appearance Chapter'. The Eighth Assembly has only one chapter, which is 'The Leaving the World Chapter'. The Ninth Assembly also has only one chapter, which is 'The Entering the Dharma Realm Chapter'. The first three assemblies each have six chapters, totaling eighteen chapters. The Fourth and Fifth Assemblies together have seven chapters, totaling twenty-five chapters. The Seventh Assembly has eleven chapters, thus there are thirty-six chapters. The Sixth, Eighth, and Ninth Assemblies each have one chapter, so there are thirty-nine chapters. Furthermore, the thirty-nine chapters are summarized into three parts. The initial 'World Lord's Wondrous Adornments Chapter' is the introduction. The second, from 'The Manifestation Chapter' onwards, is the main body. The third, from 'The Entering the Dharma Realm Chapter', sixty-one sutras, 'At that time, Manjushri emerged from the Well-Dwelling Pavilion, and the sutra ends thereafter', is the circulation part. The thirty-nine chapters are like a crown. The True School's nine assemblies and four divisions demonstrate its grand structure. The existing text is such that it is difficult to fully manifest its meaning. Only by seeking its titles can one understand its outline, and this is carefully compared.

Fifth, not rising to ascend to heaven. Question: The places of going and dwelling are different, and the realms where humans and gods reside are also different. Why does the sutra say that without rising from the Bodhi tree, one can ascend to the Trayastrimsa Heaven (Heaven of Thirty-three)?

。又許不起而升理應齊等。如何獨三賢會而有此言。故升忉利天宮品云。爾時如來不離一切菩提樹下而升須彌頂帝釋殿。二升夜摩三升兜率獨有此言其故何耶。答法性寥廓緣起難思。我佛世尊融法界以為身。總緣起而為用。體用無礙一多自在。不分而遍。不去而周。感而遂通見有前後。閻浮有感見在閻浮。天宮有感見上升天。非移覺樹之佛而升彼天。故法慧菩薩云。佛子汝應觀如來自在力。一切閻浮提皆言佛在中。我等今見佛住于須彌頂十方悉亦然。如來自在力。明知去住皆物見也。請以喻顯。譬如澄江一月三舟共觀一舟停住二舟南北。南者見月千里隨南。北者見月千里隨北。停舟之者見月不移。是為此月不離中流而往南北。設百千共觀八方各去則百千月去。去住見殊。諸有智人自曉玄旨。又問言帶前赴後事理應齊。何以三賢獨有斯旨者顯異義故。謂初二會相鄰次故不假帶前。此三人天隔越故須連帶。又此三會同詮賢位。六已證入不假帶前。第七即位中普賢及於妙覺居然不假。第八頓彰六位體用已融。第九唯明證入體用一味故並皆不假。唯三會要令成鉤鎖一法界會故謹對。

第六說經時節。問如來出現垂五十年。一化始終三時五時之異。不審此經何時說耶。仰具說時以袪疑滯。答夫心冥至道則渾一古今。法界無

【現代漢語翻譯】現代漢語譯本：又如果說因為許諾了不能提升，所以事理上應該齊頭並進，那為什麼只有三賢會（指華嚴經的三次法會，分別在菩提場、普光明殿、忉利天宮）有這樣的說法呢？所以《升忉利天宮品》中說：『那時如來沒有離開一切菩提樹下，而升到須彌山頂帝釋殿。』只有二升夜摩天、三升兜率天有這樣的說法，這是什麼緣故呢？回答說：法性空曠深遠，緣起難以思議。我佛世尊融合法界作為自身，總攝緣起作為作用。體和用之間沒有障礙，一和多自在變幻。不分離而周遍，不去往而圓滿。感應而通達，所見有先後。閻浮提（Jambudvipa，指我們所居住的娑婆世界）有感應，就見到佛在閻浮提；天宮有感應，就見到佛上升天宮。不是移動覺樹下的佛而升到彼天。所以法慧菩薩說：『佛子，你應該觀察如來自在的力量，一切閻浮提都說佛在其中。我們現在看見佛住在須彌山頂，十方世界也都是這樣。如來自在的力量。』明顯知道去和住都是眾生的見解。請允許我用比喻來說明。譬如清澈的江水，一輪明月，三隻船共同觀看。一隻船停住不動，兩隻船一南一北。向南的船看見月亮隨著自己向南移動千里，向北的船看見月亮隨著自己向北移動千里，停住的船看見月亮沒有移動。這就是說，這輪明月沒有離開江水中央，卻隨著船隻往來南北。假設有成百上千的人共同觀看，向八方各自離去，那麼就會有成百上千的月亮隨著他們離去。去和住的見解不同。各位有智慧的人自然會明白其中的玄妙。又有人問：帶著前面的內容呼應後面的內容，事理上應該一致。為什麼只有三賢會獨有這種旨意呢？這是爲了顯示差異的意義。因為最初兩次法會相鄰，所以不需要帶著前面的內容。這三次法會人天相隔遙遠，所以需要連線帶起。而且這三次法會共同詮釋賢位，第六次法會已經證入，不需要帶著前面的內容。第七次法會正處於證入的階段，普賢菩薩以及妙覺菩薩顯然不需要。第八次法會頓然彰顯六位的體和用已經融合，第九次法會只說明證入，體和用已經融為一體，所以都不需要帶著前面的內容。只有三次法會需要形成鉤鎖般的一法界會，所以要謹慎地對應。第六，關於說經的時節。有人問：如來出現世間垂五十年，一化始終有三時五時的不同。不知道這部經是什麼時候說的呢？希望詳細說明，以消除疑惑。回答說：心與至道冥合，則渾然一體，沒有古今之分。法界沒有

【English Translation】 English version: Furthermore, if it is said that because it was promised that there would be no elevation, the principles should be equal, then why is it only in the Three Assemblies of the Worthies (referring to the three assemblies of the Avatamsaka Sutra, held at the Bodhi Tree, the Universal Light Hall, and the Trayastrimsa Heaven respectively) that this is mentioned? Therefore, in the 'Ascending to Trayastrimsa Heaven Palace' chapter, it says: 'At that time, the Tathagata did not leave the Bodhi Tree but ascended to the Sakra's palace on the summit of Mount Sumeru.' Only the second ascent to the Yama Heaven and the third ascent to the Tushita Heaven have this statement. What is the reason for this? The answer is: The nature of Dharma is vast and profound, and the arising of conditions is difficult to fathom. Our Buddha, the World-Honored One, merges the Dharma Realm as his body and encompasses the arising of conditions as his function. There is no obstruction between the essence and the function, and one and many are freely transformed. Without separation, it is pervasive; without going, it is complete. Responding to stimuli and achieving understanding, what is seen has a sequence. If there is a response in Jambudvipa (referring to the Saha world where we live), then the Buddha is seen in Jambudvipa; if there is a response in the heavenly palace, then the Buddha is seen ascending to the heavenly palace. It is not that the Buddha under the Bodhi Tree is moved and ascends to that heaven. Therefore, Bodhisattva Dharmamati said: 'Buddha-son, you should observe the Tathagata's power of freedom. All of Jambudvipa says that the Buddha is in it. We now see the Buddha dwelling on the summit of Mount Sumeru, and it is the same in all ten directions. Such is the Tathagata's power of freedom.' It is clear that going and staying are all the perceptions of beings. Please allow me to illustrate with a metaphor. For example, in a clear river, there is one moon, and three boats are watching together. One boat is stationary, and two boats are moving north and south. The boat moving south sees the moon following it southward for a thousand miles, and the boat moving north sees the moon following it northward for a thousand miles. The stationary boat sees the moon not moving. This means that the moon has not left the center of the river, but it follows the boats back and forth to the north and south. Suppose there are hundreds or thousands of people watching together, going in all eight directions, then there will be hundreds or thousands of moons following them. The perceptions of going and staying are different. All wise people will naturally understand the profound meaning. Someone also asked: Bringing the previous content to echo the following content, the principles should be consistent. Why is it only in the Three Assemblies of the Worthies that this intention is unique? This is to show the meaning of difference. Because the first two assemblies are adjacent, there is no need to bring the previous content. These three assemblies are separated by humans and gods, so it is necessary to connect and bring them up. Moreover, these three assemblies jointly explain the position of the Worthies. The sixth assembly has already attained entry, so there is no need to bring the previous content. The seventh assembly is in the stage of attainment, and Bodhisattva Samantabhadra and Bodhisattva Wonderful Enlightenment obviously do not need it. The eighth assembly suddenly reveals that the essence and function of the six positions have been integrated, and the ninth assembly only explains the attainment, and the essence and function have become one, so there is no need to bring the previous content. Only the three assemblies need to form a hook-like Dharma Realm assembly, so they must be carefully corresponded. Sixth, regarding the time of speaking the Sutra. Someone asked: The Tathagata appeared in the world for fifty years, and there are differences in the three times and five times from beginning to end. I don't know when this Sutra was spoken? I hope to explain in detail to eliminate doubts. The answer is: When the mind merges with the ultimate path, it becomes a unified whole, without distinction between ancient and modern. The Dharma Realm has no

生本亡時分。況無涯之說念劫圓融。實則正覺始成頓彰圓妙。自狹至闊略有十重之別。初唯一念二盡七日三遍三際四攝同類劫五收異類劫六以念攝劫七劫念重收八異類界時九彼此相入十以本收末即非劫為劫。略敘十重舉一全收非長非短能長能短謹對。

第七經之部類。問聖教之詮廣略非一。未知此教為廣為略為具為闕耶。答無言之言言窮法界。無說之說物無非詮。略就言詮以為十重差別。一略本經即今所傳八十卷三十九品是。以其梵本有十萬偈今所譯四萬五千故。二下本經即是具本十萬偈文四十八品。即龍樹菩薩于龍宮所見總有三本此當下本。三中本經即彼所見本有四十九萬八千八百偈一千二百品。四上本經亦彼所見有十三千大千世界微塵數偈一四天下微塵數品。此中上二本並非世人心力能傳。五普眼經即善財童子所見第三善友海云所持。以大海量墨須彌聚筆書此普眼法門一品中一門一門中一法一法中一義一義中一句尚不得少分何況能盡。總持菩薩方能受持故。六同說經即一類世界盡法界虛空界容毛端處。以言聲說無窮盡故。七異說經謂樹形等剎世界既異施設亦殊。不可定其若色若言部類難準。八主伴經如遮那佛說則十方佛為伴如十方為主則遮那等盡為伴故。九眷屬經謂余非器不聞此通方之說。隨宜說教皆入此

【現代漢語翻譯】現代漢語譯本生本亡時分：生命產生和消亡的時間點。況無涯之說念劫圓融：更何況是無邊無際的說法、意念和劫數，它們是圓滿融合的。實則正覺始成頓彰圓妙：實際上，真正的覺悟開始成就，立刻彰顯出圓滿的奧妙。自狹至闊略有十重之別：從狹窄到廣闊，大概有十重不同的層次。初唯一念：最初只有一個念頭。二盡七日：第二個層次是經歷七天。三遍三際：第三個層次是遍及過去、現在、未來三際。四攝同類劫：第四個層次是攝取同類的劫數。五收異類劫：第五個層次是收納異類的劫數。六以念攝劫：第六個層次是用念頭來攝取劫數。七劫念重收：第七個層次是劫數和念頭互相重新收攝。八異類界時：第八個層次是異類世界的時空。九彼此相入：第九個層次是彼此互相進入。十以本收末即非劫為劫：第十個層次是用根本來收攝末端，也就是將非劫視為劫。略敘十重舉一全收非長非短能長能短謹對：簡略地敘述這十重境界，舉出一個就能全部收攝，它既非長也非短，能長也能短，謹慎地對應。第七經之部類：第七部分是關於經的分類。問聖教之詮廣略非一：提問：聖教的詮釋有廣有略，並非只有一種。未知此教為廣為略為具為闕耶：不知道這個教法是廣還是略，是完備還是殘缺呢？答無言之言言窮法界：回答：沒有言語的言語，言語窮盡法界（Dharmadhatu，一切事物存在的領域）。無說之說物無非詮：沒有說法的說法，萬物沒有不是詮釋的。略就言詮以為十重差別：簡略地就言語詮釋，分為十重差別。一略本經即今所傳八十卷三十九品是：第一種是略本經，就是現在所傳的八十卷三十九品。以其梵本有十萬偈今所譯四萬五千故：因為它的梵文字有十萬頌（偈），現在所翻譯的只有四萬五千頌。二下本經即是具本十萬偈文四十八品：第二種是下本經，就是完備的十萬頌經文，四十八品。即龍樹菩薩于龍宮所見總有三本此當下本：就是龍樹菩薩（Nagarjuna）在龍宮所見到的，總共有三個版本，這是下本。三中本經即彼所見本有四十九萬八千八百偈一千二百品：第三種是中本經，就是他所見到的版本，有四十九萬八千八百頌，一千二百品。四上本經亦彼所見有十三千大千世界微塵數偈一四天下微塵數品：第四種是上本經，也是他所見到的，有十三千大千世界微塵數那麼多的頌，一四天下微塵數那麼多的品。此中上二本並非世人心力能傳：這中本和上本，並非世間人的心力能夠傳達的。五普眼經即善財童子所見第三善友海云所持：第五種是普眼經，就是善財童子（Sudhana）所見到的，第三位善知識海云（Samudramegha）所持有的。以大海量墨須彌聚筆書此普眼法門一品中一門一門中一法一法中一義一義中一句尚不得少分何況能盡：用大海量的墨水，須彌山（Sumeru）那麼大的筆，書寫這普眼法門，一品中的一門，一門中的一法，一法中的一義，一義中的一句，尚且不能得到少分，更何況能夠窮盡。總持菩薩方能受持故：只有總持菩薩（Dharanimdhara）才能受持。六同說經即一類世界盡法界虛空界容毛端處：第六種是同說經，就是同一類的世界，窮盡法界（Dharmadhatu，一切事物存在的領域）虛空界，容納在毛髮尖端的地方。以言聲說無窮盡故：因為用言語聲音來說，是無窮無盡的。七異說經謂樹形等剎世界既異施設亦殊：第七種是異說經，指的是樹形等剎土，世界既然不同，設施也不同。不可定其若色若言部類難準：不能確定它的顏色和語言，部類難以衡量。八主伴經如遮那佛說則十方佛為伴如十方為主則遮那等盡為伴故：第八種是主伴經，比如遮那佛（Vairocana）說法，那麼十方佛（Buddhas of the ten directions）就是他的伴侶；如果十方佛為主，那麼遮那佛等就都成為伴侶。九眷屬經謂余非器不聞此通方之說：第九種是眷屬經，指的是其餘不具備根器的人，聽不到這種通達四方的說法。隨宜說教皆入此：隨著根器適宜地說法，都歸入此類。

【English Translation】 English version The moment of birth is the moment of death. Moreover, the immeasurable teachings, thoughts, and kalpas (aeons) are perfectly integrated. In reality, true enlightenment begins to be achieved, instantly revealing perfect wonders. From narrow to broad, there are roughly ten different levels. First, there is only one thought. Second, it takes seven days. Third, it pervades the three times: past, present, and future. Fourth, it gathers kalpas of the same kind. Fifth, it collects kalpas of different kinds. Sixth, it uses thought to gather kalpas. Seventh, kalpas and thoughts mutually re-collect each other. Eighth, it is the time and space of different realms. Ninth, they enter each other. Tenth, it uses the root to collect the end, that is, regarding non-kalpas as kalpas. Briefly describing these ten levels, grasping one encompasses all; it is neither long nor short, capable of being long or short, carefully corresponding. The seventh section is about the categories of sutras. Question: The interpretations of the holy teachings are not uniform in breadth and brevity. I do not know whether this teaching is broad or brief, complete or incomplete? Answer: The wordless words exhaust the Dharmadhatu (the realm of all phenomena). The non-speaking speech, everything is an interpretation. Briefly, regarding verbal interpretation, there are ten levels of difference. First, the abbreviated version of the sutra is the eighty fascicles and thirty-nine chapters transmitted today. Because its Sanskrit version has 100,000 gathas (verses), and the current translation has 45,000. Second, the lower version of the sutra is the complete version with 100,000 verses and forty-eight chapters. That is, Nagarjuna (Nagarjuna) Bodhisattva saw it in the Dragon Palace, there are three versions in total, this is the lower version. Third, the middle version of the sutra is the version he saw, with 498,800 verses and 1,200 chapters. Fourth, the upper version of the sutra is also what he saw, with verses as numerous as the dust particles in thirteen thousand great chiliocosms, and chapters as numerous as the dust particles in one four-continent world. These middle and upper versions cannot be transmitted by the mental power of ordinary people. Fifth, the Universal Eye Sutra is what Sudhana (Sudhana) saw, held by the third good friend Samudramegha (Samudramegha). Using ink as vast as the ocean, and a pen as large as Mount Sumeru (Sumeru), to write this Universal Eye Dharma gate, even one gate in one chapter, one dharma in one gate, one meaning in one dharma, and one sentence in one meaning, cannot be obtained even in a small part, let alone be exhausted. Only Dharanimdhara (Dharanimdhara) Bodhisattva can receive and uphold it. Sixth, the Sutra of Simultaneous Speaking refers to worlds of the same kind, exhausting the Dharmadhatu (the realm of all phenomena) and the space realm, accommodating the tip of a hair. Because speaking with words and sounds is endless. Seventh, the Sutra of Different Speaking refers to lands such as tree-shaped lands, where the worlds are different, and the facilities are also different. It is impossible to determine its color and language, and the categories are difficult to measure. Eighth, the Sutra of Host and Companions, for example, when Vairocana (Vairocana) Buddha speaks, the Buddhas of the ten directions (Buddhas of the ten directions) are his companions; if the Buddhas of the ten directions are the host, then Vairocana Buddha and others all become companions. Ninth, the Sutra of Retinue refers to those who do not have the capacity to hear this teaching that penetrates all directions. Teaching according to the appropriate capacity all falls into this category.

門故名眷屬經耳。十圓滿經謂上諸本總融為一無盡教海故。一文一句皆攝無遺。以所詮難思故能詮難喻。略申十類以示玄門。然其略詮亦收義理。猶如海滴濕性同故謹對。

第八翻譯傳通。問夫教自西天東流華夏。貝多梵字紙素翻傳必承明詔之恩要假群賢詳議。未知此典譯在何朝譯主何人。而新舊同異仰申旨的令識鴻源。答自佛日沈輝西天結集。漢明之代教始東垂。此不思議經晉朝方有前後傳異四本不同。一晉義熙十四年北天竺三藏佛度跋陀羅唐言覺賢于揚州謝司空寺即今上亢興嚴寺翻梵本三萬六千偈成晉經六十卷。沙門法業筆受慧嚴慧觀潤色。二大唐永隆元年中天竺三藏地婆訶羅此云日照于西京太原寺即今長安崇福寺譯出入法界品內兩處脫文。一從摩耶夫人後至彌勒菩薩前中間天主光等十善知識。二從彌勒菩薩后至三千大千世界微塵數善知識前中間文殊申手摩善財頂十五行經。即八十卷經之初。大德道成律師薄塵法師大乘法師等同譯復禮法師潤文。三大周證聖元年于闐三藏實叉難陀此云喜學于東都佛授記寺即今敬愛寺再譯梵文兼補諸闕計九千頌。通舊總有四萬五千偈合成唐本八十卷。其梵本即則天大聖皇后遣使于闐迎來此方。大德義凈三藏弘景禪師圓測法師神英法師法寶法師賢首法師等同譯復禮法師潤文。四

即於前第三本中雖益數處卻脫日照所補文殊菩薩案善財頂十五行經。賢首法師以新舊兩經勘以梵本將日照補文安喜學脫處遂得文續義連今之所傳即第四本。若有八十卷初無文殊案善財頂之經即第三本也。然如來說教能隨類音結整合經。事準西域賢達傳譯必音善兩方一言三詳兢兢誡慎。使上冥聖意下隨時機。故得傳通功深益遠謹對。

第九華藏體相。問華藏剎海如來依報修凈土觀所感。未知于中安立形體有何形狀。莊嚴法化可得聞乎。修何等因成茲剎海。立何行業游處其間。仰示入門知所歸趣。答我佛國土依正圓融。體即真如量周法界。語其嚴飾等一切之剎塵。法化橫周豎窮無際修因嚝遠算數難量。圓機圓修方造其境。然隨機隱顯凈穢虧盈。稱物淺深大小互現。雖虧盈而凈穢交徹。雖大小而通局相融。識智叵量言豈能盡。故依經說略示其狀。此華藏世界有二十重。其最下一重到第二重近遠者即一佛剎微塵數世界方至第二重也。從第二至第三第四乃至二十重漸漸增遠近數等也。今此娑婆即第十三重也。于華嚴藏最下先布須彌山微塵數風輪。此風輪上持普光摩尼香水海。海出蓮華名種種光明蕊香幢。華持剎海其蕊香華內有蓮臺。臺上有金剛輪圍山周匝旋繞。裡面即是大地。四方均平清凈堅固。于中有不可說佛剎數塵香

【現代漢語翻譯】現代漢語譯本：在之前的第三個版本中，雖然增加了一些地方，卻遺漏了日照（Rizhao，人名）所補充的文殊菩薩（Manjusri，智慧的菩薩）按善財（Sudhana，求道者）頂的十五行經文。賢首法師（Xianshou，法師名）用新舊兩個版本對照梵文版本，將日照補充的文字安放在喜學（Xixue，人名）遺漏的地方，於是使得經文連貫，意義完整，現在流傳的就是第四個版本。如果八十卷的版本最初沒有文殊菩薩按善財頂的經文，那就是第三個版本。然而，如來（Tathagata，佛的稱號）說法能夠隨著不同種類眾生的語言而結整合經。這件事依據西域（Western Regions）賢達的翻譯，必定在語音和意義兩方面都做到完善，反覆詳細地推敲，兢兢業業，謹慎小心，使得上傳達佛的旨意，下適應時機。因此才能廣泛流傳，功德深厚，利益長遠，謹此對照。

第九，關於華藏世界（Hua-Zang World，佛所居的清凈世界）的體相。問：華藏剎海（Hua-Zang Sea of Worlds，華藏世界的廣大區域）是如來（Tathagata，佛的稱號）的依報（dependent environment，與正報相對）修凈土觀（Pure Land contemplation，觀想凈土的修行方法）所感得的。不知道其中安立的形體有什麼形狀？莊嚴的法化（dharma transformation，佛法的教化）可以聽聞嗎？修什麼樣的因才能成就這樣的剎海？立什麼樣的行業才能游處於其中？希望指示入門的方法，知道歸向之處。答：我佛的國土依報和正報（principal environment，與依報相對）圓融無礙，本體就是真如（Tathata，事物的本性），其量周遍法界（Dharmadhatu，宇宙）。說到它的莊嚴裝飾，等同於一切剎土的微塵數。法化橫向周遍，豎向窮盡，沒有邊際。修行的因緣曠遠，算數難以衡量。圓滿的根機和圓滿的修行才能造就這樣的境界。然而，隨著根機而隱現，有凈有穢，有虧有盈，隨著事物的淺深大小而互相顯現。雖然有虧盈，但凈穢互相交徹；雖然有大小，但通達和侷限互相融合。識智難以衡量，言語怎麼能說盡呢？所以依據經文的說法，略微指示它的形狀。這華藏世界有二十重。最下一重到第二重的遠近，就是一個佛剎（Buddha-land，佛所教化的世界）微塵數的世界，才能到達第二重。從第二重到第三重、第四重乃至第二十重，漸漸地增加遠近的數目等等。現在這個娑婆世界（Saha World，我們所居住的充滿苦難的世界）就是第十三重。在華嚴藏（Hua-yan Treasury，華嚴經所描述的世界）的最下面，首先分佈著須彌山（Mount Sumeru，佛教宇宙觀中的中心山）微塵數的風輪（wind wheels，支撐世界的風）。這風輪上托著普光摩尼香水海（Sea of Fragrant Water of Universal Light Mani，充滿香氣的海洋）。海中生出蓮華，名叫種種光明蕊香幢（Various Light Stamen Fragrant Banner，具有各種光明的蓮花）。蓮華托著剎海，它的蕊香華內有蓮臺。蓮臺上有金剛輪圍山（Vajra Wheel Mountain Range，堅固的山脈）周匝旋繞。裡面就是大地，四方均平，清凈堅固。其中有不可說佛剎數的塵香。

【English Translation】 English version: In the previous third version, although some places were added, the fifteen lines of scripture where Manjusri (Manjusri, the Bodhisattva of wisdom) presses on Sudhana's (Sudhana, a seeker of the Way) head, which were supplemented by Rizhao (Rizhao, a person's name), were omitted. Dharma Master Xianshou (Xianshou, a Dharma Master's name) compared the new and old versions with the Sanskrit version and placed the text supplemented by Rizhao in the places omitted by Xixue (Xixue, a person's name), thus making the scripture coherent and complete in meaning. The version that is now circulating is the fourth version. If the eighty-volume version initially does not have the scripture of Manjusri pressing on Sudhana's head, then it is the third version. However, the Tathagata's (Tathagata, an epithet of the Buddha) teachings can be compiled into scriptures according to the languages of different kinds of beings. This matter is based on the translation of the wise men of the Western Regions. It is necessary to perfect both the sound and meaning, and to repeatedly and carefully deliberate, working diligently and cautiously, so that it conveys the Buddha's intention above and adapts to the times below. Therefore, it can be widely spread, with profound merit and long-term benefits. This is a careful comparison.

Ninth, regarding the substance and appearance of the Hua-Zang World (Hua-Zang World, the pure world where the Buddha resides). Question: The Hua-Zang Sea of Worlds (Hua-Zang Sea of Worlds, the vast area of the Hua-Zang World) is the dependent environment (dependent environment, as opposed to the principal environment) of the Tathagata (Tathagata, an epithet of the Buddha), which is perceived through Pure Land contemplation (Pure Land contemplation, a practice of contemplating the Pure Land). I do not know what shape the established form within it has? Can the solemn dharma transformation (dharma transformation, the teaching of the Buddha's Dharma) be heard? What kind of cause must be cultivated to achieve such a sea of worlds? What kind of actions must be established to travel within it? I hope you can show me the way to enter and know where to return. Answer: The Buddha's land is perfectly integrated with the dependent and principal environments (principal environment, as opposed to the dependent environment). The substance is Suchness (Tathata, the nature of things), and its measure pervades the Dharmadhatu (Dharmadhatu, the universe). Speaking of its solemn decoration, it is equal to the number of dust particles in all Buddha-lands. The dharma transformation pervades horizontally and exhausts vertically, without limit. The causes and conditions of cultivation are vast, and the numbers are difficult to measure. Only perfect faculties and perfect cultivation can create such a realm. However, it appears and disappears according to the faculties, with purity and impurity, deficiency and fullness, and they appear to each other according to the shallowness, depth, size, and smallness of things. Although there is deficiency and fullness, purity and impurity interpenetrate each other; although there is size and smallness, communication and limitation merge with each other. Knowledge and wisdom are difficult to measure, how can words express it completely? Therefore, according to the scriptures, I will briefly indicate its shape. This Hua-Zang World has twenty layers. The distance from the lowest layer to the second layer is the number of dust particles in a Buddha-land (Buddha-land, the world taught by the Buddha) before reaching the second layer. From the second layer to the third, fourth, and even the twentieth layer, the number of distances gradually increases, and so on. The Saha World (Saha World, the world we live in, full of suffering) is the thirteenth layer. At the bottom of the Hua-yan Treasury (Hua-yan Treasury, the world described in the Avatamsaka Sutra), first, wind wheels (wind wheels, the winds that support the world) with the number of dust particles of Mount Sumeru (Mount Sumeru, the central mountain in the Buddhist cosmology) are distributed. On top of these wind wheels is the Sea of Fragrant Water of Universal Light Mani (Sea of Fragrant Water of Universal Light Mani, an ocean full of fragrance). Lotuses grow out of the sea, called Various Light Stamen Fragrant Banner (Various Light Stamen Fragrant Banner, lotuses with various lights). The lotus supports the sea of worlds, and within its stamen and fragrance is a lotus platform. On the lotus platform is the Vajra Wheel Mountain Range (Vajra Wheel Mountain Range, a solid mountain range) that surrounds it. Inside is the earth, which is even, pure, and solid in all directions. Among them are inexpressible numbers of Buddha-lands of dust fragrance.

水海。一海一種。一一種中各有不可說佛剎微塵數世界。其一一海間各有四天下微塵數香水河右旋圍繞。然其地面體是金剛。眾雜妙寶以為嚴飾。一一境界皆具世界海微塵數清凈功德之所莊嚴。經雲華藏世界所有塵一一塵中見法界寶光現佛如雲集。此是如來剎自在。皆我世尊往修多劫大行所招。故經云世尊往昔于諸有微塵佛所修功德凈業。故獲種種寶光明華藏莊嚴世界海。又云華藏世界海法界無差別。莊嚴悉清凈安住于虛空。是知雖有無盡莊嚴一一皆稱法界。若觀成者即生其中。萬行之因無不趣往。然其總意若報若應皆無障礙。略申其十以顯難思。一事理無礙。二成壞無礙。三廣狹無礙。四相入無礙。五相即無礙。六微細無礙。七隱顯無礙。八重現無礙。九主伴無礙。十時處無礙。隨一無礙即具一切無礙。觀成居然自往謹對。

第十生佛交徹。問眾生與佛迷悟不同。生則六道循環。佛則萬德圓滿。如何有說即生即佛二互相收。渾亂因果全乖法理。答夫真源莫二妙旨常均。特由迷悟不同遂有眾生及佛。迷真起妄假號眾生。體妄即真故稱為佛。迷則全迷真理離真無迷。悟則妄本是真非是新有。迷因無明橫起似執東為西。悟稱真理而生如東本不易。就相假稱生佛。約體故得相收。不見此源迷由未醒。了斯玄妙成佛須臾

【現代漢語翻譯】現代漢語譯本水海（Kṣāra-samudra）。一海一種。一一種中各有不可說佛剎微塵數世界。每一個水海都有一種特性，每一種特性中都包含著不可說佛剎微塵數般的世界。其一一海間各有四天下微塵數香水河右旋圍繞。然其地面體是金剛。眾雜妙寶以為嚴飾。在每一個水海之間，都有四天下微塵數般多的香水河向右旋轉環繞。然而，那些水海的地面本質是金剛，並以各種珍奇的寶物作為莊嚴的裝飾。一一境界皆具世界海微塵數清凈功德之所莊嚴。每一個境界都具備世界海微塵數般多的清凈功德來莊嚴。經云：『華藏世界所有塵，一一塵中見法界，寶光現佛如雲集。』經中說：『華藏世界中的每一粒微塵，都能在其中看到整個法界，寶光顯現，佛陀如同雲彩般聚集。』此是如來剎自在。皆我世尊往修多劫大行所招。這就是如來佛剎的自在境界，都是我世尊過去修行無數劫的大行所感召。故經云：『世尊往昔于諸有微塵佛所修功德凈業，故獲種種寶光明華藏莊嚴世界海。』所以經中說：『世尊過去在無數微塵般的佛陀那裡修習功德和清凈的業，因此獲得了種種寶光明華藏莊嚴世界海。』又云：『華藏世界海法界無差別。莊嚴悉清凈安住于虛空。』又說：『華藏世界海與法界沒有差別，所有的莊嚴都是清凈的，安住在虛空中。』是知雖有無盡莊嚴一一皆稱法界。若觀成者即生其中。萬行之因無不趣往。由此可知，雖然有無盡的莊嚴，但每一個都與法界相稱。如果觀想成就，就能往生其中，所有的修行之因都會趨向那裡。然其總意若報若應皆無障礙。略申其十以顯難思。然而，其總體的意義，無論是報身還是應身，都沒有障礙。簡略地闡述十個方面來顯示其難以思議之處：一、事理無礙。二、成壞無礙。三、廣狹無礙。四、相入無礙。五、相即無礙。六、微細無礙。七、隱顯無礙。八、重現無礙。九、主伴無礙。十、時處無礙。一、事相與理體之間沒有障礙。二、成就與壞滅之間沒有障礙。三、廣大與狹小之間沒有障礙。四、互相涉入沒有障礙。五、互相融合沒有障礙。六、微小與粗大之間沒有障礙。七、隱藏與顯現之間沒有障礙。八、重重顯現沒有障礙。九、主體與伴隨之間沒有障礙。十、時間與空間之間沒有障礙。隨一無礙即具一切無礙。觀成居然自往謹對。只要其中一個方面沒有障礙，就具備了一切都沒有障礙。觀想成就后自然可以前往，謹此對答。第十、生佛交徹。問：眾生與佛迷悟不同。生則六道循環。佛則萬德圓滿。如何有說即生即佛二互相收。渾亂因果全乖法理？第十，眾生與佛相互交融。問：眾生與佛的迷惑和覺悟不同，眾生在六道中輪迴，佛則具備萬種功德圓滿。為什麼說眾生即是佛，佛即是眾生，二者相互包含，這樣豈不是混淆了因果，完全違背了佛法真理？答：夫真源莫二妙旨常均。特由迷悟不同遂有眾生及佛。答：真正的本源只有一個，微妙的旨意永遠相同。只是由於迷惑和覺悟的不同，才有了眾生和佛的區分。迷真起妄假號眾生。體妄即真故稱為佛。迷惑了真理而生起虛妄，所以假名為眾生。體悟了虛妄的本質就是真理，所以稱為佛。迷則全迷真理離真無迷。悟則妄本是真非是新有。迷惑的時候，完全迷惑，真理遠離，離開真理就沒有迷惑。覺悟的時候，虛妄的本質就是真理，不是新產生的。迷因無明橫起似執東為西。悟稱真理而生如東本不易。迷惑是因為無明突然生起，好像執著東方為西方。覺悟的時候，稱之為真理而生起，如同東方本來就不變。就相假稱生佛。約體故得相收。不見此源迷由未醒。了斯玄妙成佛須臾。從現象上假稱為眾生和佛，從本體上來說，二者是可以相互包含的。沒有見到這個本源，是因為迷惑還沒有醒來。瞭解了這個玄妙的道理，成佛就在一瞬間。

【English Translation】 English version Water-seas (Kṣāra-samudra). One sea, one kind. Within each kind, there are unspeakable Buddha-lands, as numerous as dust motes. Each water-sea contains worlds as numerous as dust motes. Between each of these seas, there are fragrant water rivers, as numerous as dust motes of the four continents, circling to the right. The ground of these seas is made of diamond, adorned with various exquisite jewels. Each realm is adorned with pure merits as numerous as dust motes of the world-sea. The sutra says: 'In every dust mote of the Avataṃsaka (Huayan) world, one sees the entire Dharma-realm; the light of jewels manifests Buddhas gathering like clouds.' This is the unhindered state of the Buddha-lands of the Tathāgata (Rulai). All of this is brought about by the great practices of my World-Honored One (Shizun) over many kalpas (jie). Therefore, the sutra says: 'In the past, the World-Honored One cultivated meritorious and pure karma in the presence of Buddhas as numerous as dust motes, thus obtaining the adorned world-sea of the Avataṃsaka with various jeweled lights.' It also says: 'The Avataṃsaka world-sea is non-different from the Dharma-realm. All adornments are pure and abide in emptiness.' Thus, it is known that although there are endless adornments, each one is in accordance with the Dharma-realm. If one succeeds in this contemplation, one will be born therein. All causes for myriad practices will lead to it. However, the overall meaning, whether it be reward or response, is without obstruction. Briefly, I will explain ten aspects to reveal its inconceivable nature: 1. No obstruction between phenomena and principle. 2. No obstruction between formation and destruction. 3. No obstruction between vastness and narrowness. 4. No obstruction between mutual entry. 5. No obstruction between mutual identity. 6. No obstruction between subtlety and grossness. 7. No obstruction between concealment and manifestation. 8. No obstruction between repeated manifestation. 9. No obstruction between principal and attendant. 10. No obstruction between time and place. With one aspect unhindered, all aspects are unhindered. Having succeeded in contemplation, one naturally goes there. I respectfully answer. Tenth, the interpenetration of sentient beings and Buddhas. Question: Sentient beings and Buddhas differ in delusion and enlightenment. Sentient beings cycle through the six realms, while Buddhas are perfect in myriad virtues. How can it be said that sentient beings and Buddhas mutually contain each other, confusing cause and effect and completely violating the principles of Dharma? Answer: The true source is not two, and the wonderful meaning is always equal. It is specifically due to the difference between delusion and enlightenment that there are sentient beings and Buddhas. Deluded about the truth, one gives rise to falsehood and is falsely called a sentient being. Embodying falsehood is precisely embodying truth, hence called a Buddha. In delusion, one is completely deluded, and truth is far away; without truth, there is no delusion. In enlightenment, falsehood is inherently truth, not newly created. Delusion arises from ignorance, like mistaking east for west. Enlightenment is called the arising of truth, like east never changing. Based on phenomena, one falsely calls them sentient beings and Buddhas. Based on the essence, they can mutually contain each other. Not seeing this source is due to not awakening from delusion. Understanding this profound mystery, becoming a Buddha is instantaneous.

。經云法界眾生界究竟無差別一切悉了知。此是如來境。如來才成正覺普見眾生已成正覺。眾生正在迷中向佛心中受苦。冀希玄之士無舍妄以求真謹對。

第十一十信圓妙。問十信為初智滿為后。合抱雖因毫末毫末尚未凌雲。妙覺雖由信成信心豈能攝位。今云信中攝位圓妙頓彰。雖聞斯言未曉斯旨。仰陳所以用遣疑情。答夫教有淺深根有勝劣。從微至著漸教誘於劣機。初心頓圓圓教被于上士。既圓信圓解萬行圓修頓悟頓成萬德圓備。若朝為越女暮作吳妃。夕產王宮旦稱太子。豈要階降方為人君謹對。

第十二惑障不同。問二障塵沙尚非所喻阿僧祇劫未得斷名。十地聖人分分漸損。如何一斷一切斷耶。既越常規難以取信。答惑本無從迷真忽起。迷而不反爛漫無涯。若纖雲拂空其來無所。須臾彌滿六合黯然。長風忽來倏爾云。盡千里無點萬像歷然。方便風生照惑無本性空顯現眾德本圓。八萬塵勞皆波羅蜜。恒沙惑障並是真門。眼翳未除空華亂起。但凈法眼何惑不消。滯執堅牢居然多劫謹對。

第十三如來十身。問經論共說佛有三身。或開不出受用自他或合但分真應。據何理致遂說十身。請陳十名兼示體相。答夫真身寥廓以法界合其體。包羅無外與萬化齊其用。窮源莫二執跡多端。諸佛就機一多異說。約

【現代漢語翻譯】現代漢語譯本：經中說，法界（Dharmadhatu，一切法的總稱）和眾生界（Sattvadhatu，一切有情眾生的總稱）究竟上沒有差別，一切都完全了知。這是如來的境界。如來剛成就正覺（Sammasambuddha，完全覺悟的狀態）時，普遍見到眾生已經成就正覺。眾生正在迷惑之中，向佛的心中承受痛苦。希望研究玄學的人不要捨棄虛妄而追求真實，謹此陳述。

第十一，十信圓妙。問：十信（Dasasaddha，佛教修行中的十種信心）是最初的智慧圓滿還是最後的智慧圓滿？合抱的大樹雖然起因於細小的萌芽，但萌芽尚未能凌駕于雲霄之上。妙覺（Sambodhi，完美的覺悟）雖然由信心成就，但信心豈能涵蓋所有階位？現在說在信心之中就涵蓋了所有階位，圓滿和玄妙頓時彰顯。雖然聽聞了這些話，但尚未理解其中的旨意。仰望陳述這些道理，用來消除疑惑。答：佛的教法有深淺之分，眾生的根器有利鈍之別。從細微到顯著，漸教引導資質較差的眾生。最初的心就圓滿，圓教施用於上等根器的修行者。既然圓信、圓解、萬行圓修，就能頓悟頓成，萬德圓備。如同早上是越地的女子，晚上就成為吳國的妃子。晚上在王宮生產，早晨就被稱為太子。哪裡需要經過層層階梯才能成為人君呢？謹此陳述。

第十二，惑障不同。問：二障（Dve avarana，煩惱障和所知障）和塵沙惑（Rajas，像塵土和沙子一樣多的迷惑）尚且無法比喻，阿僧祇劫（Asankhyeya kalpa，極長的時間單位）都無法斷除其名。十地（Dasabhumi，菩薩修行的十個階段）聖人也只是逐漸減少。如何能一斷一切斷呢？既然超越了常規，難以令人信服。答：迷惑本來沒有，從迷失真性而忽然生起。迷失而不返回，就會爛漫無涯。如同纖細的雲彩拂過天空，它來的時候沒有來處。須臾之間瀰漫六合（Lokadhatu，宇宙），一片昏暗。長風忽然吹來，倏忽之間雲彩消散，千里之內沒有一點污點，萬象都清晰地顯現出來。方便之風生起，照見迷惑沒有本性，空性顯現，眾多功德本來就圓滿。八萬塵勞（Asiti sahasrani klesah，八萬種煩惱）都是波羅蜜（Paramita，到達彼岸的方法）。恒河沙數般的迷惑和障礙都是通往真理的門徑。眼翳（Timira，眼病）沒有消除，空中的花朵就會胡亂生起。只要清凈法眼（Dharmacaksu，能看清真理的眼睛），什麼迷惑不能消除呢？執著堅固，就會在多劫中停滯不前，謹此陳述。

第十三，如來十身。問：經論共同說佛有三身（Trikaya，法身、報身、應身）。或者分開說有受用身（Sambhogakaya，佛為菩薩顯現的身）和自他身，或者合併但分為真身和應身。根據什麼道理才說有十身呢？請陳述十個名稱，並說明其體相。答：真身（Dharmakaya，佛的法性之身）寥廓廣大，以法界作為其體。包羅萬象，沒有內外之分，與萬物變化齊一。追溯根源，真身只有一個，執著于表象，就會產生多種說法。諸佛根據眾生的根器，說一說多，說異說同。大約

【English Translation】 English version: The sutra says that the Dharmadhatu (the totality of all dharmas) and the Sattvadhatu (the totality of all sentient beings) are ultimately without difference, and everything is completely known. This is the realm of the Tathagata (the one who has thus come). When the Tathagata first attained Sammasambuddha (perfect enlightenment), he universally saw that sentient beings had already attained Sammasambuddha. Sentient beings are currently in delusion, enduring suffering in the mind of the Buddha. It is hoped that those who study metaphysics will not abandon falsehood to seek truth. This is respectfully presented.

Eleventh, the perfect and wonderful Ten Faiths. Question: Are the Ten Faiths (Dasasaddha, the ten kinds of faith in Buddhist practice) the initial fulfillment of wisdom or the final fulfillment? Although a tree that can be embraced originates from a tiny sprout, the sprout has not yet soared above the clouds. Although Sambodhi (perfect enlightenment) is achieved through faith, how can faith encompass all stages? Now it is said that within faith all stages are encompassed, and perfection and wonder are immediately manifested. Although these words have been heard, their meaning has not been understood. I respectfully present these reasons to dispel doubts. Answer: The Buddha's teachings have depths and shallows, and sentient beings have superior and inferior faculties. From the subtle to the obvious, gradual teachings guide those with inferior faculties. The initial mind is complete, and the complete teaching is applied to practitioners with superior faculties. Since faith is complete, understanding is complete, and the myriad practices are completely cultivated, one can attain sudden enlightenment and sudden accomplishment, and the myriad virtues are completely perfected. It is like a woman from Yue becoming a concubine of Wu in the evening. Giving birth in the royal palace at night, she is called the crown prince in the morning. Where is the need to go through layers of steps to become a ruler? This is respectfully presented.

Twelfth, different obscurations. Question: The two obscurations (Dve avarana, afflictive obscurations and cognitive obscurations) and Rajas (obscurations as numerous as dust and sand) are beyond comparison, and even after Asankhyeya kalpas (extremely long units of time), their names cannot be eradicated. Even the saints of the Ten Bhumis (Dasabhumi, the ten stages of a Bodhisattva's practice) only gradually diminish them. How can one eradication eradicate everything? Since it transcends the norm, it is difficult to believe. Answer: Delusion originally does not exist, but suddenly arises from losing the true nature. If one is lost and does not return, it will be boundless and limitless. It is like a wisp of cloud brushing the sky, coming from nowhere. In an instant, it fills the Lokadhatu (universe), and everything is dim. Suddenly a long wind blows, and in an instant the clouds dissipate, and within a thousand miles there is not a single speck, and all phenomena appear clearly. The wind of skillful means arises, illuminating that delusion has no inherent nature, emptiness manifests, and numerous merits are originally complete. The eighty-four thousand afflictions (Asiti sahasrani klesah, eighty-four thousand kinds of afflictions) are all Paramita (the way to reach the other shore). The countless delusions and obstacles are all gateways to truth. If the eye disease (Timira, eye disease) is not eliminated, the flowers in the sky will arise randomly. As long as the pure Dharma eye (Dharmacaksu, the eye that can see the truth) is present, what delusion cannot be eliminated? If one clings to attachments, one will stagnate for many kalpas. This is respectfully presented.

Thirteenth, the Ten Bodies of the Tathagata. Question: The sutras and treatises commonly say that the Buddha has three bodies (Trikaya, Dharmakaya, Sambhogakaya, and Nirmanakaya). Or they separately say that there are Sambhogakaya (the body that the Buddha manifests for Bodhisattvas) and self and other bodies, or they combine them but divide them into the true body and the manifested body. According to what principle is it said that there are ten bodies? Please state the ten names and explain their forms and characteristics. Answer: The Dharmakaya (the body of the Buddha's Dharma nature) is vast and boundless, taking the Dharmadhatu as its body. It encompasses everything, without inside or outside, and is equal to the changes of all things. Tracing the source, there is only one Dharmakaya, but clinging to appearances will produce various statements. The Buddhas, according to the faculties of sentient beings, speak of one or many, different or the same. Approximately

體相用略說三身。總約自他分二受用及與真應。盡理而說十身方圓。言十身者略有二種。一融三世間以為十身。二如來一身自有十身。謂一菩提身二愿身三化身四力持身五相好莊嚴身六威勢身七意生身八福德身九法身十智身。然此十身即佛十德。具體具用有應有真。但融無二門故稱圓妙。云何十德一覺樹道成朗然大悟。二愿周法界兜率上升。三化應多端若水分眾月。四力持永久有全身碎身。五相好無邊碎塵難數。六威勢映奪如月映星。七感而遂通如意速疾。八福德深厚若海包含。九法性真常湛然周遍。十智慧決斷頓覺圓明。十德不離一身更無別佛。不同三身四智體用不同。言融三世間十身者一眾生身二國土身三業報身四聲聞身五緣覺身六菩薩身七如來身八智身九法身十虛空身。於一如來身既有十身。餘九身亦然便成百身。又互相作便成千身。而真應相融一多自在。冀當仰信無滯常聞謹對。

第十四聖賢位次。問大小乘經皆立次位。未知此教次位如何。答理無淺深證有階降。以無為法賢聖不同。或階位歷然或無所位次各取一義未盡源流。今無位無差不礙位次差別。略有二門。一者行布二者圓融此二相資互無障礙。言行布者次位歷然。故涉四天別陳六位。第二會雜修十信顯十甚深。第三會忉利天宮方說十住。第四會

【現代漢語翻譯】現代漢語譯本：體相用略說三身（Trikaya，佛身的三種形態）。總括而言，從自利利他的角度分為二受用身（Sambhogakaya，報身）以及真身（Dharmakaya，法身）和應身（Nirmanakaya，化身）。如果詳盡地闡述，則有十身圓滿具足。所說的十身略有二種：一是融攝三世間（過去、現在、未來）而成十身，二是如來一身自身就具有十身。這十身份別是：一、菩提身（Bodhi-kaya，覺悟之身），二、愿身（Pranidhana-kaya，誓願之身），三、化身（Nirmana-kaya，變化之身），四、力持身（Adhisthana-kaya，加持之身），五、相好莊嚴身（Laksana-vyanjana-alamkrta-kaya，具足三十二相八十種好的莊嚴之身），六、威勢身（Anubhava-kaya，威德勢力之身），七、意生身（Manomaya-kaya，意念所生之身），八、福德身（Punya-kaya，福德積聚之身），九、法身（Dharma-kaya，法性之身），十、智身（Jnana-kaya，智慧之身）。然而這十身即是佛的十德。具體而微，具足體和用，有應化也有真如。但因為融通無二的緣故，所以稱為圓妙。什麼是十德呢？一是在覺樹下悟道，豁然大悟。二是願力周遍法界，從兜率天下降。三是應化多端，如同水中月亮的倒影。四是力能護持永久，有全身和碎身之分。五是相好無邊，即使粉碎成微塵也難以計數。六是威勢顯赫，如同月亮映照星辰。七是感應迅速通達，如如意寶珠般快速。八是福德深厚，如同大海般包容一切。九是法性真常，湛然周遍一切處。十是智慧決斷，頓覺圓滿光明。十德不離一身，更無其他佛。不同於三身和四智（Adarsha-jnana，大圓鏡智；Samata-jnana，平等性智；Pratyaveksana-jnana，妙觀察智；Krtyanusthana-jnana，成所作智）的體和用有所不同。所說的融攝三世間的十身是：一、眾生身（Sattva-kaya），二、國土身（Ksetra-kaya），三、業報身（Karma-vipaka-kaya），四、聲聞身（Sravaka-kaya），五、緣覺身（Pratyekabuddha-kaya），六、菩薩身（Bodhisattva-kaya），七、如來身（Tathagata-kaya），八、智身（Jnana-kaya），九、法身（Dharma-kaya），十、虛空身（Akasa-kaya）。在一個如來身中既有十身，其餘九身也是如此，便成就百身。又互相作用，便成就千身。而真身和應身相互融合，一多自在。希望應當仰信，沒有滯礙，常常聽聞，謹慎對待。

第十四聖賢位次。問：大小乘經典都設立了位次，不知道此教的位次如何？答：理體沒有深淺之分，但證悟有階梯次第。以無為法來說，聖賢的境界不同。或者階位歷歷分明，或者沒有位次，各自取一種意義，沒有窮盡源流。現在無位無差，不妨礙位次的差別。略有二門：一者，行布；二者，圓融。這二者互相資助，互無障礙。所說的行布，位次歷歷分明。所以在涉四天（四大天王天）時，分別陳述六位。第二會，在雜修十信（十種信心）時，顯現十甚深。第三會，在忉利天宮（Trayastrimsa，三十三天）才說十住（十種住位）。第四會

【English Translation】 English version: A brief explanation of the Three Kayas (Trikaya, the three forms of the Buddha's body) in terms of essence, form, and function. Generally speaking, from the perspective of benefiting oneself and others, they are divided into two: the Sambhogakaya (Enjoyment Body) and the Dharmakaya (Truth Body) and Nirmanakaya (Emanation Body). If explained in detail, there are ten bodies that are complete and perfect. The so-called ten bodies are roughly of two types: one is the ten bodies formed by integrating the three realms (past, present, and future), and the other is that the Tathagata's single body itself possesses ten bodies. These ten bodies are: 1. Bodhi-kaya (Enlightenment Body), 2. Pranidhana-kaya (Vow Body), 3. Nirmana-kaya (Transformation Body), 4. Adhisthana-kaya (Empowerment Body), 5. Laksana-vyanjana-alamkrta-kaya (Body adorned with the thirty-two major marks and eighty minor characteristics), 6. Anubhava-kaya (Body of Power and Influence), 7. Manomaya-kaya (Mind-made Body), 8. Punya-kaya (Body of Merit), 9. Dharma-kaya (Truth Body), 10. Jnana-kaya (Wisdom Body). However, these ten bodies are the ten virtues of the Buddha. Specifically, they possess essence and function, with both emanation and truth. But because they are integrated and non-dual, they are called perfect and wonderful. What are the ten virtues? 1. Enlightenment under the Bodhi tree, a sudden and great awakening. 2. Vows pervading the Dharma realm, descending from Tushita Heaven. 3. Emanations in many forms, like reflections of the moon in water. 4. The power to sustain eternally, with both a complete body and a shattered body. 5. Limitless marks and characteristics, difficult to count even if shattered into dust. 6. Majestic power shining brightly, like the moon illuminating the stars. 7. Swift and thorough response to stimuli, as quick as a wish-fulfilling jewel. 8. Profound merit, encompassing everything like the ocean. 9. The true and constant nature of Dharma, serenely pervading everywhere. 10. Decisive wisdom, instantly realizing perfect enlightenment. The ten virtues are inseparable from one body, and there is no other Buddha. Different from the Three Kayas and Four Wisdoms (Adarsha-jnana, Great Mirror Wisdom; Samata-jnana, Wisdom of Equality; Pratyaveksana-jnana, Discriminating Wisdom; Krtyanusthana-jnana, Accomplishing Wisdom) whose essence and function are different. The ten bodies that integrate the three realms are: 1. Sattva-kaya (Sentient Being Body), 2. Ksetra-kaya (Land Body), 3. Karma-vipaka-kaya (Karmic Retribution Body), 4. Sravaka-kaya (Hearer Body), 5. Pratyekabuddha-kaya (Solitary Realizer Body), 6. Bodhisattva-kaya (Bodhisattva Body), 7. Tathagata-kaya (Tathagata Body), 8. Jnana-kaya (Wisdom Body), 9. Dharma-kaya (Truth Body), 10. Akasa-kaya (Space Body). Since there are ten bodies in one Tathagata body, and the other nine bodies are also like this, a hundred bodies are achieved. And by interacting with each other, a thousand bodies are achieved. And the True Body and the Emanation Body merge with each other, with freedom in oneness and multiplicity. It is hoped that one should believe and trust, without hindrance, and listen often, and treat it with care.

Fourteenth: The Stages of Sages and Worthies. Question: Both the Hinayana and Mahayana scriptures establish stages. I wonder what the stages of this teaching are like? Answer: The principle has no shallow or deep distinctions, but realization has stages and sequences. In terms of unconditioned Dharma, the realms of sages and worthies are different. Either the stages are clearly defined, or there are no stages, each taking one meaning, without exhausting the source and flow. Now, without stages or differences, it does not hinder the differences in stages. There are roughly two aspects: first, sequential practice; second, perfect integration. These two support each other and are mutually unobstructed. The so-called sequential practice has clearly defined stages. Therefore, when involving the Four Heavens (Caturmaharajika, Heaven of the Four Heavenly Kings), six stages are separately presented. In the second assembly, when practicing the ten faiths (ten kinds of faith) together, ten profound depths are revealed. In the third assembly, in the Trayastrimsa Heaven (Heaven of the Thirty-three), the ten abodes (ten dwelling places) are spoken of. In the fourth assembly

夜摩天內彰十行法門。第五兜率陀天說十回向。第六他化天內說十地法門。第七普光法堂正說等妙二覺。第八一會正顯圓融言十信者。一信心二進心三念心四定心五慧心六戒心七不退心八護法心九願心十回向心。雖具十心未成次位不立階差。但彰十種甚深以顯隨緣行愿。而其德用該攝始終已如上說。言十住者一發心住二治地住三修行住四生貴住五具足方便住六正心住七不退住八童真住九法王子住十灌頂住。文義宏深備于本會。言十行者一歡喜行二饒益行三無違逆行四無屈橈行五離癡亂行六善現行七無著行八難得行九善法行十真實行。然即如次是佈施等行。十度法門雖兼多門十度為主。言十回曏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堅固一切善根迴向七等隨順一切眾生迴向八真如相迴向九無縛無著解脫迴向十入法界無量回向。一一位中備修諸度而為所迴向。一一回向三處。一回向無上菩提。二回向一切眾生。三迴向真如實際。前二為隨相迴向。后一為離相迴向。隨離不二事理齊修。悲智雙運則親能證入。言十地者一歡喜地二離垢地三發光地四焰慧地五歡勝地六現前地七遠行地八不動地九善慧地十法雲地。然此十地由修十勝行斷十種障礙證十真如。故分十地一一地皆

【現代漢語翻譯】現代漢語譯本夜摩天（Yama Heaven，欲界第三層天）內宣揚十行法門。第五兜率陀天（Tushita Heaven，欲界第四層天）宣說十回向。第六他化自在天（Paranirmita-vasavartin Heaven，欲界第六層天）內宣說十地法門。第七普光法堂正式宣說等覺、妙覺這兩種覺悟境界。第八法會正式彰顯圓融，所說的十信是：一、信心，二、進心，三、念心，四、定心，五、慧心，六、戒心，七、不退心，八、護法心，九、願心，十、迴向心。雖然具備這十種心，但尚未成就次第位，不設立階梯差別。只是彰顯這十種甚深，來顯示隨順因緣的行愿。而它的德行作用涵蓋始終，已經如上面所說。所說的十住是：一、發心住，二、治地住，三、修行住，四、生貴住，五、具足方便住，六、正心住，七、不退住，八、童真住，九、法王子住，十、灌頂住。文句義理宏大深奧，詳備于本法會。所說的十行是：一、歡喜行，二、饒益行，三、無違逆行，四、無屈橈行，五、離癡亂行，六、善現行，七、無著行，八、難得行，九、善法行，十、真實行。然而這些依次是佈施等行。十度法門雖然兼有多門，但以十度為主。所說的十回向是：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、隨順堅固一切善根迴向，七、等隨順一切眾生迴向，八、真如相迴向，九、無縛無著解脫迴向，十、入法界無量回向。每一位中都修習各種度，並以此作為所迴向的內容。每一個迴向都回向三個方面：一、迴向無上菩提，二、迴向一切眾生，三、迴向真如實際。前兩個是隨相迴向，后一個是離相迴向。隨相和離相不二，事和理同時修習。悲和智同時運用，就能親自證入。所說的十地是：一、歡喜地，二、離垢地，三、發光地，四、焰慧地，五、難勝地，六、現前地，七、遠行地，八、不動地，九、善慧地，十、法雲地。然而這十地是由修習十種殊勝的行，斷除十種障礙，證得十種真如而劃分的，所以分為十地，每一地都……

【English Translation】 English version In the Yama Heaven (third heaven of the desire realm), the ten practices are expounded. In the fifth, Tushita Heaven (fourth heaven of the desire realm), the ten dedications are taught. In the sixth, Paranirmita-vasavartin Heaven (sixth heaven of the desire realm), the ten grounds (Bhumis) are expounded. In the seventh, the Universal Light Dharma Hall, the two enlightenments of near-perfect enlightenment and perfect enlightenment are formally taught. In the eighth assembly, the perfect fusion is formally revealed, and the ten faiths spoken of are: 1. Faith, 2. Vigor, 3. Mindfulness, 4. Concentration, 5. Wisdom, 6. Precepts, 7. Non-retrogression, 8. Dharma protection, 9. Vow, 10. Dedication. Although possessing these ten minds, the sequential positions are not yet achieved, and no hierarchical differences are established. Only these ten profound aspects are revealed to show the practices and vows that accord with conditions. And its virtuous function encompasses the beginning and the end, as has been said above. The ten abodes are: 1. Aspiration, 2. Ground preparation, 3. Practice, 4. Noble birth, 5. Perfection of skillful means, 6. Correct mind, 7. Non-retrogression, 8. Purity, 9. Dharma prince, 10. Anointing. The meaning of the text is vast and profound, fully detailed in this assembly. The ten practices are: 1. Joyful practice, 2. Beneficial practice, 3. Non-opposition practice, 4. Non-submissive practice, 5. Freedom from delusion practice, 6. Good manifestation practice, 7. Non-attachment practice, 8. Difficult to attain practice, 9. Good Dharma practice, 10. True practice. However, these are sequentially the practices of giving, etc. Although the ten perfections encompass many aspects, the ten perfections are primary. The ten dedications are: 1. Dedication to saving beings, liberating from the concept of beings, 2. Indestructible dedication, 3. Dedication equal to all Buddhas, 4. Dedication reaching all places, 5. Dedication to the inexhaustible treasury of merit, 6. Dedication according with and strengthening all good roots, 7. Dedication equally according with all beings, 8. Dedication to the aspect of Suchness, 9. Dedication to unbinding and unattachment liberation, 10. Dedication entering the boundless Dharma realm. In each position, various perfections are cultivated and used as the content of dedication. Each dedication is directed to three aspects: 1. Dedication to unsurpassed Bodhi, 2. Dedication to all beings, 3. Dedication to true Suchness reality. The first two are dedications according to form, and the last one is dedication apart from form. Accordance and separation are not two, and both phenomena and principle are cultivated simultaneously. Compassion and wisdom are both employed, then one can personally realize entry. The ten grounds (Bhumis) are: 1. Joyful Ground, 2. Stainless Ground, 3. Luminous Ground, 4. Blazing Wisdom Ground, 5. Difficult to Conquer Ground, 6. Manifest Ground, 7. Far-Reaching Ground, 8. Immovable Ground, 9. Good Wisdom Ground, 10. Dharma Cloud Ground. However, these ten grounds are divided by cultivating ten superior practices, eliminating ten kinds of obstacles, and realizing ten kinds of Suchness. Therefore, they are divided into ten grounds, each ground...

有四道。一方便道二證道三助道四無住道。謂各修加行為方便道。正證真如以為證道。兼修諸行以為助道。權實雙流不住生死及與涅槃為不住道。言第七會明等妙二覺者有十一品經。前之六品明等覺位。謂一十定品二十通品三十忍品四阿僧祇品五如來壽量品六菩薩住處品。言等覺者已超十地等於妙覺。約等妙覺亦名如來。雖等而修亦名菩薩。經廣顯相。言妙覺者有五品經。謂一佛不思議法品總明佛德。二十身相海品別顯大相。三隨好光明功德品別明隨好。四普賢行品總顯圓因止五出現品總彰果用。朗然大悟離覺所覺故名妙覺。上辨行布。前後階差淺深不雜。二明圓融者以性融相一位之中具一切位。或初攝后或后攝初。初后攝中中攝初后。四十二位成四十重相攝之義。故第八會具有六位所明行法。而沒位名頓彰諸行。初心頓覺亦許頓修。故普慧菩薩發二百問。普賢菩薩申二千答為二千行。一一圓收。謂隨一行即攝二千行。行行皆爾為圓融也。然行布圓融說有前後義乃一時。若不備歷四天無以彰其行布。若不一會頓說安能顯其圓融。行布是教相施設。圓融乃理性德用。相是性之相。故行布不礙圓融。性是相之性故。圓融不礙行布。圓融不礙行布故則一為無量。行布不礙圓融故則無量為一。無量為一則融通隱隱。一為無量則

【現代漢語翻譯】現代漢語譯本有四道：一、方便道，二、證道，三、助道，四、無住道。所謂各修加行（指為達到目標而進行的努力）為方便道。正證真如（佛教用語，指宇宙萬物的本源）以為證道。兼修諸行以為助道。權實雙流，不住生死以及涅槃（佛教用語，指脫離輪迴的境界）為不住道。第七會（指《楞嚴經》的第七次集會）明等妙二覺（指菩薩的兩種覺悟境界）者有十一品經。前之六品明等覺位（指菩薩修行的一個階段，接近佛的境界）。謂一、十定品，二、十通品，三、十忍品，四、阿僧祇品（佛教時間單位），五、如來壽量品，六、菩薩住處品。言等覺者已超十地（指菩薩修行的十個階段），等於妙覺（指佛的覺悟境界）。約等妙覺亦名如來（指佛）。雖等而修亦名菩薩。經廣顯相。言妙覺者有五品經。謂一、佛不思議法品，總明佛德。二、十身相海品，別顯大相。三、隨好光明功德品，別明隨好。四、普賢行品，總顯圓因止。五、出現品，總彰果用。朗然大悟，離覺所覺，故名妙覺。上辨行布（指修行的次第和安排）。前後階差，淺深不雜。二、明圓融者，以性融相，一位之中具一切位。或初攝后，或后攝初。初后攝中，中攝初后。四十二位成四十重相攝之義。故第八會具有六位所明行法。而沒位名，頓彰諸行。初心頓覺，亦許頓修。故普慧菩薩發二百問。普賢菩薩申二千答為二千行。一一圓收。謂隨一行即攝二千行。行行皆爾為圓融也。然行布圓融，說有前後，義乃一時。若不備歷四天，無以彰其行布。若不一會頓說，安能顯其圓融。行布是教相施設。圓融乃理性德用。相是性之相。故行布不礙圓融。性是相之性故。圓融不礙行布。圓融不礙行布故，則一為無量。行布不礙圓融故，則無量為一。無量為一，則融通隱隱。一為無量，則……

【English Translation】 English version There are four paths: first, the Path of Expediency; second, the Path of Realization; third, the Path of Assistance; and fourth, the Path of Non-Abiding. The so-called practice of preliminary disciplines (referring to efforts made to achieve a goal) is the Path of Expediency. Directly realizing Suchness (a Buddhist term referring to the origin of all things in the universe) is the Path of Realization. Simultaneously cultivating various practices is the Path of Assistance. The dual flow of provisional and real, not abiding in birth and death as well as Nirvana (a Buddhist term referring to the state of liberation from reincarnation), is the Path of Non-Abiding. The Seventh Assembly (referring to the seventh gathering of the Shurangama Sutra) elucidates the two enlightenments of Equality and Wonder (referring to two states of enlightenment of Bodhisattvas), which are described in eleven chapters. The first six chapters explain the stage of Equal Enlightenment (referring to a stage of Bodhisattva practice, close to the state of Buddhahood). These are: first, the Chapter on Ten Samadhis; second, the Chapter on Ten Perfections; third, the Chapter on Ten Forbearances; fourth, the Chapter on Asamkhya (a Buddhist unit of time); fifth, the Chapter on the Life Span of the Tathagata; and sixth, the Chapter on the Abode of Bodhisattvas. It is said that those with Equal Enlightenment have surpassed the Ten Grounds (referring to the ten stages of Bodhisattva practice) and are equal to Wonderful Enlightenment (referring to the state of enlightenment of a Buddha). In terms of Equal and Wonderful Enlightenment, they are also called Tathagatas (referring to Buddhas). Although equal, their continued practice also makes them Bodhisattvas. The Sutra extensively reveals their characteristics. It is said that those with Wonderful Enlightenment are described in five chapters. These are: first, the Chapter on the Inconceivable Dharmas of the Buddha, which generally explains the virtues of the Buddha; second, the Chapter on the Ocean of Physical Characteristics, which specifically reveals the major marks; third, the Chapter on the Meritorious Qualities of Minor Marks and Light, which specifically explains the minor marks; fourth, the Chapter on the Practices of Samantabhadra, which generally reveals the perfect cause; and fifth, the Chapter on Manifestations, which generally manifests the fruition. With clear and great enlightenment, being apart from the perceived and the perceiver, it is called Wonderful Enlightenment. The above distinguishes the arrangement of practices (referring to the order and arrangement of cultivation). The stages are sequential, with clear distinctions between shallow and deep. Second, elucidating perfect fusion, it uses the nature to fuse the form, with one position containing all positions. Either the beginning encompasses the end, or the end encompasses the beginning. The beginning and end encompass the middle, and the middle encompasses the beginning and end. The forty-two positions form the meaning of forty layers of mutual inclusion. Therefore, the Eighth Assembly contains the practices elucidated by the six positions. By eliminating the names of the positions, it suddenly reveals all practices. Sudden enlightenment at the initial mind also allows for sudden cultivation. Therefore, Bodhisattva Universal Wisdom asks two hundred questions. Bodhisattva Samantabhadra offers two thousand answers as two thousand practices. Each one is perfectly inclusive. That is, each practice encompasses two thousand practices. Every practice is like this, which is perfect fusion. However, the arrangement and perfect fusion of practices, although described sequentially, are actually simultaneous. If one does not fully experience the four dhyanas, one cannot manifest the arrangement of practices. If one does not explain them all at once in one assembly, how can one reveal their perfect fusion? The arrangement of practices is the establishment of teachings. Perfect fusion is the virtue and function of the principle of reality. Form is the form of nature. Therefore, the arrangement of practices does not hinder perfect fusion. Nature is the nature of form. Therefore, perfect fusion does not hinder the arrangement of practices. Because perfect fusion does not hinder the arrangement of practices, one becomes infinite. Because the arrangement of practices does not hinder perfect fusion, infinite becomes one. When infinite becomes one, fusion is subtle and hidden. When one becomes infinite, then...

涉入重重。故唯智知凡情難測謹對。

第十五十波羅蜜。問諸經之中多說六度。今言有十其故何耶。答欲登妙位非行不階。行雖千門不出十度。為治六弊說六度門。欲顯圓融復治十障故說十度。然一一度各各相收。從其增微以為十種。一施二戒三忍辱四精進五禪定六般若七方便八愿九力十智。施謂財法無畏無不皆舍。戒乃防非止惡內外無瑕。忍則順違不幹諦察忍可。精進則離身心相萬行增修。禪定則念慮皆亡安心理境。般若則心無分別善達性空。方便則涉有常空施為無礙。愿度則上求下化窮盡未來。力度則思修功成萬境不動。智度則決斷無惑證法怡神或一念之中十度齊起。故經云不取眾相而行施。本絕諸惡堅持戒。解法無害常堪忍。知法性離常精進。已盡煩惱入諸禪。善達性空分別法。具足智力能博濟。滅除諸惡稱大士。十度廣義備于大疏謹對。

第十六說十之由。問諸經之中法相隨義三身四智五眼六通隨數減增不可一準如何此教多說十耶。答真理圓融非相不顯。欲彰圓妙故寄十以明之。十是一週數之圓故。多則難盡少不顯圓。又盡理而言十方備足。故五眼開為十眼。三身具說十身。欲令觸目圓融一一皆入法界。故多說十斯可知也謹對。

第十七地獄頓超。問罪有淺深位有階降。阿毗地獄極惡罪人

【現代漢語翻譯】現代漢語譯本：牽涉到重重困難。因此只有智慧才能瞭解凡夫俗子的情感難以預測，謹慎地回答。

第十五，關於十波羅蜜（Paramita，到彼岸）：有人問，在各種經典中大多講的是六度（六波羅蜜），現在說有十度，這是什麼原因呢？回答說，想要登上微妙的果位，不修行就無法達到。修行的方法雖然有千千萬萬，但都離不開這十度。爲了對治六種弊病，所以說了六度法門。想要彰顯圓融，並且對治十種障礙，所以說了十度。然而，每一度都各自包含其他各度。從細微到增廣，分為十種。一是佈施（Dana），包括財佈施、法佈施、無畏佈施，沒有什麼是不能捨棄的。二是持戒（Sila），就是防止錯誤、停止惡行，內外都沒有瑕疵。三是忍辱（Ksanti），對於順境和逆境都不動心，仔細觀察並認可真理。四是精進（Virya），就是離開身相和心相，增修各種善行。五是禪定（Dhyana），就是念頭和思慮都消失，安心於真理的境界。六是般若（Prajna），就是心中沒有分別，善於通達性空。七是方便（Upaya），就是涉足於有為之法，而常住于空性之中，施為沒有障礙。八是愿（Pranidhana），就是上求佛道，下化眾生，窮盡未來。九是力（Bala），就是思維修行的功德圓滿，面對各種境界都不動搖。十是智（Jnana），就是決斷沒有疑惑，證悟佛法而怡然自得。或者在一念之中，十度同時生起。所以經典上說，『不執取眾生的相而行佈施，從根本上斷絕各種惡行而堅持戒律，理解佛法沒有損害而常常能夠忍耐，知道佛法的自性是遠離的而常常精進，已經窮盡煩惱而進入各種禪定，善於通達性空而分別各種佛法，具備充足的智慧和力量而能夠廣泛地救濟眾生，滅除各種惡行而被稱為大士。』十度的廣義內容都詳細地記載在大疏中，謹慎地回答。

第十六，關於說十的原因：有人問，在各種經典中，法相隨著意義而變化，三身（Trikaya）、四智（Four Wisdoms）、五眼（Five Eyes）、六通（Six Supernatural Powers）隨著數量減少或增加，沒有一個統一的標準，為什麼這個教法大多說十呢？回答說，真理是圓融的，沒有一種相不能顯現真理。想要彰顯圓滿和微妙，所以借用『十』來闡明它。『十』是一個週而復始的圓滿的數字。如果數量太多，就難以窮盡；如果數量太少，就不能彰顯圓滿。而且從窮盡真理的角度來說，十方是完備和充足的。所以五眼展開為十眼，三身完整地說為十身。想要讓人們觸目所及都是圓融的，一切都進入法界。所以大多說『十』，這是可以理解的，謹慎地回答。

第十七，關於地獄頓超：有人問，罪業有深淺，果位有階級高低。阿鼻地獄（Avici，無間地獄）是極惡罪人所受苦的地方

【English Translation】 English version: Involves layers of difficulty. Therefore, only wisdom can know that the emotions of ordinary people are difficult to predict, and I answer cautiously.

Fifteenth, on the Ten Paramitas (to the other shore): Someone asks, in various scriptures, most talk about the Six Perfections (Six Paramitas), but now it is said that there are ten, what is the reason for this? The answer is, if you want to ascend to the subtle position, you cannot reach it without practice. Although there are thousands of methods of practice, they all cannot be separated from these ten perfections. In order to counteract the six defects, the Six Perfections Dharma gate is spoken. If you want to show consummation and counteract the ten obstacles, then the Ten Perfections are spoken. However, each perfection contains the others. From subtle to broad, it is divided into ten types. First is Giving (Dana), including material giving, Dharma giving, and fearlessness giving, there is nothing that cannot be given up. Second is Morality (Sila), which is to prevent mistakes and stop evil deeds, without flaws inside and out. Third is Patience (Ksanti), not being moved by favorable or unfavorable circumstances, carefully observing and acknowledging the truth. Fourth is Diligence (Virya), which is to leave the appearance of body and mind, and increase the cultivation of various good deeds. Fifth is Meditation (Dhyana), which is the disappearance of thoughts and considerations, and settling the mind in the realm of truth. Sixth is Wisdom (Prajna), which is without discrimination in the heart, and good at understanding emptiness. Seventh is Skillful Means (Upaya), which is to be involved in conditioned dharmas, while constantly dwelling in emptiness, and acting without hindrance. Eighth is Vow (Pranidhana), which is to seek Buddhahood above and transform sentient beings below, exhausting the future. Ninth is Strength (Bala), which is the perfection of the merits of contemplation and practice, and not being shaken in the face of various realms. Tenth is Knowledge (Jnana), which is decisive without doubt, and enlightened to the Dharma with joy. Or in a single thought, the ten perfections arise simultaneously. Therefore, the scriptures say, 'Do not grasp the appearance of sentient beings and practice giving, fundamentally cut off all evil deeds and adhere to the precepts, understand the Dharma without harm and always be able to endure, know that the nature of the Dharma is distant and always be diligent, have exhausted afflictions and entered various meditations, be good at understanding emptiness and distinguishing various Dharmas, possess sufficient wisdom and strength and be able to widely save sentient beings, eliminate all evil deeds and be called a great being.' The broad meaning of the ten perfections is recorded in detail in the Great Commentary, and I answer cautiously.

Sixteenth, on the reason for saying ten: Someone asks, in various scriptures, the Dharma characteristics change with the meaning, the Three Bodies (Trikaya), the Four Wisdoms (Four Wisdoms), the Five Eyes (Five Eyes), the Six Supernatural Powers (Six Supernatural Powers) decrease or increase with the number, there is no unified standard, why does this teaching mostly say ten? The answer is, the truth is consummated, and there is no appearance that cannot manifest the truth. If you want to show consummation and subtlety, so borrow 'ten' to clarify it. 'Ten' is a complete number that goes around and around. If the number is too large, it is difficult to exhaust; if the number is too small, it cannot show consummation. And from the perspective of exhausting the truth, the ten directions are complete and sufficient. Therefore, the five eyes are expanded into ten eyes, and the three bodies are fully said to be ten bodies. If you want to make people see everything that is consummated, and everything enters the Dharma realm. So most say 'ten', this is understandable, and I answer cautiously.

Seventeenth, on the sudden transcendence of hell: Someone asks, sins have depths, and positions have levels. Avici Hell (Avici, uninterrupted hell) is the place where extremely evil sinners suffer

如何頓超便階十地。若言經力或推佛光。何不獄中談經何借光明常照。仰申所以用遣大疑。答圓滿教海德用難思。諸佛威神利樂頗測。然其化物要在有緣。地獄罪人昔聞圓法。具金剛種得遇佛光。光流成道之時即是根機已熟。冥機扣聖感應道交。亦似萌芽久含陽氣東風一拂頓爾抽條。位雖頓圓因亦積善若非其器亦不遇光次第久修果無頓得。其由影隨質妙響逐聲倫。理數而然亦何致惑謹對。

第十八二乘聾瞽。問地獄極惡尚遇佛光聲聞聖流何頓聾瞽。又法華拂席遣而不聞不輕令聞久而獲益如何此典獨異余經。仰出所由以曉疑網。答因緣多門教化萬品。根有大小益有淺深。地獄圓種成益頓超。二乘無機對而不見。其猶雷霆震地聾者不聞。日月麗天盲者不睹。斯理昭著其何惑哉。又大聖化儀理非一準。法華威遣以勵會中。不輕令聞知有遠益。諸聲聞輩不謗不修留其不聞以彰絕分。顯法圓妙不共二乘各有指歸義無乖越謹對。

第十九普賢行愿。問此經他經皆說普賢行愿何者是耶。請具分析。答一乘教旨創燭于高山。十身妙因必資于大行。行皆稱理一一普周。一行之中攝一切行一切行海全在一塵。以萬行沸騰而一道真善當體已稱普賢行矣。斯之普行普賢所行。亦以此行成普賢矣。人法相假皆得此名。簡非次第行布之

【現代漢語翻譯】現代漢語譯本：如何能夠頓悟超越，直接達到十地菩薩的果位？如果說是依靠佛經的力量，或者憑藉佛的光明，為何在地獄中的眾生誦讀佛經，卻需要藉助佛的光明才能得到常照？請解釋其中的道理，以消除我的疑惑。回答是：圓滿教法的功德和作用難以思議，諸佛的威神之力利益眾生，深不可測。然而，佛陀教化眾生，關鍵在於是否有緣分。地獄中的罪人過去曾經聽聞過圓滿的佛法，具備金剛種子，因此能夠遇到佛的光明。佛光流照，使其成就道業，這正是因為他們的根基已經成熟。在幽冥之中，他們的根機與聖人的感應相互交融。這也像是萌芽已經蘊含了充足的陽氣，只需要一陣東風吹拂，就能立刻抽條生長。雖然他們的果位是頓悟圓滿的，但也是因為過去積累了善行。如果不是具備這種根器，即使遇到佛光也無法頓悟，只有通過次第漸修才能獲得果報，而無法頓悟。這就像影子跟隨形體，美妙的聲響追逐聲音一樣，這是理所當然的規律，又有什麼可疑惑的呢？以上是我的回答。現代漢語譯本：為什麼地獄中的極惡眾生尚且能夠遇到佛光，而聲聞乘的聖者卻反而像是聾子和瞎子一樣，無法受益呢？而且，《法華經》中佛陀拂衣離席，聲聞眾不聞不見，而不輕菩薩令眾生聽聞，最終獲得利益，為什麼這部經典與其他經典如此不同呢？請解釋其中的原因，以消除我的疑惑。回答是：因緣有很多種，教化眾生的方法也千差萬別。眾生的根器有大小，獲得的利益也有深淺。地獄中的眾生具備圓滿的佛法種子，因此能夠頓悟超越。而二乘根性的眾生，沒有相應的根基，即使面對佛法也視而不見，聽而不聞。這就像雷霆震動大地，聾子卻聽不見；太陽照耀天空，瞎子卻看不見。這個道理非常明顯，又有什麼可疑惑的呢？而且，大聖的教化方式並非只有一種。《法華經》中佛陀拂衣離席，是爲了激勵會中的大眾；不輕菩薩令眾生聽聞，是爲了讓他們在未來獲得利益。那些聲聞眾，既不誹謗也不修行，所以讓他們聽不見，以此來彰顯他們與圓滿佛法的緣分已盡。彰顯佛法的圓滿微妙，不與二乘共通，各有其歸宿，意義上並沒有矛盾衝突。以上是我的回答。現代漢語譯本：這部經和其他經典都講到了普賢菩薩的行愿，那麼，哪一種才是真正的普賢行愿呢？請詳細分析說明。回答是：一乘教法的宗旨，就像在高山上點燃火炬一樣，十身（dashen）的妙因，必定要依靠廣大的行愿才能成就。所有的行愿都符合真理，每一項都普遍周遍。在一項行愿之中，就包含了所有的行愿；所有的行愿之海，都完全包含在一粒微塵之中。以萬行沸騰的實踐，來證悟唯一的真善，當下就已經是普賢行了。這種普遍的行愿，是普賢菩薩所修行的。也正是通過這種行愿，才能成就普賢菩薩。人和法相互依存，都可以得到這個名稱。這與次第排列的行布不同，請仔細辨別。 English version: How can one achieve sudden enlightenment and transcend directly to the tenth Bhumi (ten stages of Bodhisattva development)? If it is said to rely on the power of the scriptures or the light of the Buddha, why do beings in hell who recite scriptures need to rely on the Buddha's light to be constantly illuminated? Please explain the reason for this to dispel my great doubt. The answer is: The merit and function of the perfect teaching are inconceivable. The power and blessings of all Buddhas benefit beings in ways that are difficult to fathom. However, the transformation of beings depends on having affinity. The sinners in hell have heard the perfect Dharma in the past and possess the Vajra (diamond) seed, so they can encounter the Buddha's light. The flow of the Buddha's light enables them to achieve the path, which is because their roots are already ripe. In the darkness, their potential interacts with the holy, and the response is immediate. It is like a sprout that has long contained Yang energy; a gust of east wind will suddenly cause it to sprout and grow. Although their position is suddenly perfected, it is also due to the accumulation of past good deeds. If they do not have the capacity, they will not encounter the light, and only through gradual cultivation can they obtain the fruit, without sudden attainment. This is because the shadow follows the form, and the wonderful sound follows the voice. This is the natural order of things, so why be confused? This is my humble response. English version: Why can extremely evil beings in hell encounter the Buddha's light, while Sravakas (hearers) and holy beings of the Two Vehicles (Sravakas and Pratyekabuddhas) are like the deaf and blind, unable to benefit? Furthermore, in the Lotus Sutra, the Buddha shakes his robe and leaves, and the assembly of Sravakas does not hear or see, while Bodhisattva Never Disparaging causes beings to hear and eventually gain benefit. Why is this sutra so different from other sutras? Please explain the reason for this to dispel my doubts. The answer is: There are many kinds of causes and conditions, and the methods of teaching beings are countless. The capacities of beings vary, and the benefits they receive are also different. The beings in hell possess the seed of perfect Dharma, so they can achieve sudden transcendence. The beings of the Two Vehicles do not have the corresponding capacity, so they do not see or hear even when facing the Dharma. It is like thunder shaking the earth, but the deaf do not hear; the sun shining in the sky, but the blind do not see. This principle is very clear, so why be confused? Moreover, the methods of the Great Sage's teaching are not limited to one. In the Lotus Sutra, the Buddha shakes his robe and leaves to encourage the assembly. Bodhisattva Never Disparaging causes beings to hear so that they can gain benefit in the future. Those Sravakas neither slander nor cultivate, so they are not allowed to hear, in order to show that their affinity with the perfect Dharma is exhausted. It reveals the perfect and subtle nature of the Dharma, which is not shared by the Two Vehicles, and each has its own destination. There is no contradiction in meaning. This is my humble response. English version: This sutra and other sutras all speak of the vows and practices of Samantabhadra Bodhisattva (the Bodhisattva of Universal Goodness), so which one is the true vow and practice of Samantabhadra? Please analyze and explain in detail. The answer is: The principle of the One Vehicle teaching is like lighting a torch on a high mountain. The wonderful cause of the Ten Bodies (dashen) must rely on great vows and practices to be accomplished. All vows and practices are in accordance with the truth, and each one is universally pervasive. Within one vow and practice, all vows and practices are included. The ocean of all vows and practices is completely contained within a single dust mote. By practicing the myriad practices with fervor, one can realize the one true goodness, which is already the practice of Samantabhadra. This universal practice is what Samantabhadra Bodhisattva practices. It is also through this practice that Samantabhadra Bodhisattva is accomplished. Both the person and the Dharma are interdependent and can obtain this name. This is different from the sequential arrangement of practices, so please carefully distinguish.

【English Translation】 English version: How can one achieve sudden enlightenment and transcend directly to the tenth Bhumi (ten stages of Bodhisattva development)? If it is said to rely on the power of the scriptures or the light of the Buddha, why do beings in hell who recite scriptures need to rely on the Buddha's light to be constantly illuminated? Please explain the reason for this to dispel my great doubt. The answer is: The merit and function of the perfect teaching are inconceivable. The power and blessings of all Buddhas benefit beings in ways that are difficult to fathom. However, the transformation of beings depends on having affinity. The sinners in hell have heard the perfect Dharma in the past and possess the Vajra (diamond) seed, so they can encounter the Buddha's light. The flow of the Buddha's light enables them to achieve the path, which is because their roots are already ripe. In the darkness, their potential interacts with the holy, and the response is immediate. It is like a sprout that has long contained Yang energy; a gust of east wind will suddenly cause it to sprout and grow. Although their position is suddenly perfected, it is also due to the accumulation of past good deeds. If they do not have the capacity, they will not encounter the light, and only through gradual cultivation can they obtain the fruit, without sudden attainment. This is because the shadow follows the form, and the wonderful sound follows the voice. This is the natural order of things, so why be confused? This is my humble response. English version: Why can extremely evil beings in hell encounter the Buddha's light, while Sravakas (hearers) and holy beings of the Two Vehicles (Sravakas and Pratyekabuddhas) are like the deaf and blind, unable to benefit? Furthermore, in the Lotus Sutra, the Buddha shakes his robe and leaves, and the assembly of Sravakas does not hear or see, while Bodhisattva Never Disparaging causes beings to hear and eventually gain benefit. Why is this sutra so different from other sutras? Please explain the reason for this to dispel my doubts. The answer is: There are many kinds of causes and conditions, and the methods of teaching beings are countless. The capacities of beings vary, and the benefits they receive are also different. The beings in hell possess the seed of perfect Dharma, so they can achieve sudden transcendence. The beings of the Two Vehicles do not have the corresponding capacity, so they do not see or hear even when facing the Dharma. It is like thunder shaking the earth, but the deaf do not hear; the sun shining in the sky, but the blind do not see. This principle is very clear, so why be confused? Moreover, the methods of the Great Sage's teaching are not limited to one. In the Lotus Sutra, the Buddha shakes his robe and leaves to encourage the assembly. Bodhisattva Never Disparaging causes beings to hear so that they can gain benefit in the future. Those Sravakas neither slander nor cultivate, so they are not allowed to hear, in order to show that their affinity with the perfect Dharma is exhausted. It reveals the perfect and subtle nature of the Dharma, which is not shared by the Two Vehicles, and each has its own destination. There is no contradiction in meaning. This is my humble response. English version: This sutra and other sutras all speak of the vows and practices of Samantabhadra Bodhisattva (the Bodhisattva of Universal Goodness), so which one is the true vow and practice of Samantabhadra? Please analyze and explain in detail. The answer is: The principle of the One Vehicle teaching is like lighting a torch on a high mountain. The wonderful cause of the Ten Bodies (dashen) must rely on great vows and practices to be accomplished. All vows and practices are in accordance with the truth, and each one is universally pervasive. Within one vow and practice, all vows and practices are included. The ocean of all vows and practices is completely contained within a single dust mote. By practicing the myriad practices with fervor, one can realize the one true goodness, which is already the practice of Samantabhadra. This universal practice is what Samantabhadra Bodhisattva practices. It is also through this practice that Samantabhadra Bodhisattva is accomplished. Both the person and the Dharma are interdependent and can obtain this name. This is different from the sequential arrangement of practices, so please carefully distinguish.

行。德周法界曰普。至順調善曰賢。略收十門以顯無盡。一所求普要求一切如來平等證故。二所化普要化無盡眾生界故。三所斷普要斷無邊煩惱海故。四事行普要無一行而不行故。五理行普一一事行徹性源故。六無礙行普事理二行互交徹故。七融通行普隨一一行攝無盡故。八所起用普用無不周故。九所行處普上之八門遍帝網剎一切處故。十所行時普窮三際時念劫圓融無竟期故。上之十行參而不雜為普賢行。散在諸經本教遍具謹對。

第二十文殊祖師。問文殊菩薩現是因人那稱佛母。既為法身菩薩何以偏住清涼。或言親稟釋迦。復言來自金色。或言諸佛之祖。或說菩薩之師。仰盡源流彰其準的使參玄之者不惑見聞。答至聖至神難窮其本。憑教憑理略述見聞。示跡因人久成正覺。體周法界應必有方。得果不捨因門跡為釋迦弟子。昔為妙光菩薩以為九世祖師。況無不從其發心。故為諸佛之祖。偏主摩訶般若復為佛母之名。依不動之真源言自金色世界。震旦之人有感偏居清涼之山矣。首楞嚴經略陳其本曰龍種上尊王如來。央崛經說其現成即謂摩尼寶積。處胎經說十方皆證菩提數越塵沙聖莫能計。同萬類之變化入帝網之剎塵。湛一寂之真源無成無滅。口欲談而詞喪。心將緣而慮息。無相現相清涼應現於多端。即身無身金容

煥目而無睹。執相者迷其至趣。觀空者惑其見聞。惑見聞者偏求有外之空。迷至趣者執水月為珠寶。故中人悅象或滯於二途。下士忽虛相以為妖異。妖異乍生於日夕。豈千秋萬歲之常然。況宣公上稟于諸天神僧顯彰于靈境。高齊八州以傾俸。有唐十帝之回光。清涼聖居理無惑矣。真源普遍復何疑焉。冀當仰其聖靈。無得測其深淺謹對。

第二十一悲智雙流。問甚深般若直造心源。何要悲心涉事流動。答佛法大海要唯此二。智造真境悲以兼濟。有悲無智愛見是生。有智無悲墮二乘地。今以忘機之智導無緣之悲。不滯空有二邊不住涅槃生死。故雖涉有化物而未始迷空。雖觀寂滅無心而化四生九類。如二輪之致遠。具悲智而果圓謹對。

第二十二止觀雙運。問于佛法中智為上首但應修智。六度萬行皆證菩提。何以經中偏明定慧或說雙行。雙行之相云何可見。答智慧雖尊非定不深其照。萬行雖廣此二獨尊。其猶易之乾坤。亦似天之日月。禪非智無以窮其寂。智非禪無以深其照。故寂智雙流方成佛果。經云佛自住大乘如其所得法定慧力莊嚴以此度眾生謹對。

第二十三動寂自在。問契夫寂理內外並冥。何能施為更起大用。答聲聞事寂事外求真動而非寂。菩薩體理即事而真。動而無動不礙常寂。故不起滅定而現

【現代漢語翻譯】現代漢語譯本：目光渙散卻什麼也看不見。執著于表象的人會迷失其真正的旨趣。觀察空性的人會被自己的見聞所迷惑。被見聞迷惑的人會偏執地尋求有之外的空。迷失真正旨趣的人會執著於水中的月亮，將其視為珍寶。所以中等資質的人喜歡錶象，或者停留在兩種極端之間。下等資質的人會突然認為虛幻的表象是妖異。妖異的產生只是一時的事情，怎麼能認為是千秋萬代的常態呢？更何況宣公向上稟告于諸天神僧，在靈境中顯現彰明。高齊八州傾盡俸祿供養，有唐十位皇帝的光輝照耀。清涼聖地是聖賢居住的地方，道理上不會有疑惑。真正的本源普遍存在，又有什麼可以懷疑的呢？希望能夠仰仗其聖靈，不要去揣測其深淺。謹此作答。第二十一悲智雙流。問：甚深的般若（Prajna，智慧）直接指向心源，為什麼還需要悲心涉入世事流動？答：佛法的大海，重要的就是這兩者。智慧創造真實的境界，悲心用來兼顧救濟。只有悲心而沒有智慧，就會產生愛見。只有智慧而沒有悲心，就會墮入二乘（聲聞和緣覺）的境界。現在用忘卻機巧的智慧來引導無緣大慈悲，不滯留在空有兩邊，不住在涅槃生死之中。所以，雖然涉入世間教化眾生，卻從未迷失空性。雖然觀察寂滅無心，卻能教化四生九類眾生。就像兩個輪子推動車子前進一樣，具備悲智才能成就圓滿的佛果。謹此作答。第二十二止觀雙運。問：在佛法中，智慧是最重要的，應該只修智慧。六度萬行都能證得菩提（Bodhi，覺悟），為什麼經典中偏重說明定慧，或者說要雙修？雙修的狀態又該如何理解？答：智慧雖然尊貴，但沒有禪定就不能使其照耀深刻。萬行雖然廣大，但定慧二者最為重要。這就像《易經》中的乾坤，也像天空中的日月。禪定沒有智慧就無法窮盡其寂靜，智慧沒有禪定就無法使其照耀深刻。所以，寂靜和智慧雙流才能成就佛果。《經》中說，佛安住在偉大的佛法中，依照他所證得的法，用定慧的力量來莊嚴自己，用這個來度化眾生。謹此作答。第二十三動寂自在。問：契合寂靜的真理，內外都歸於冥寂，怎麼能夠施行作為，再次發起廣大的作用？答：聲聞追求寂靜，在身外尋求真理，他們的動不是真正的寂靜。菩薩體悟真理，即事而真，動就是無動，不妨礙常久的寂靜。所以，菩薩不從滅盡定中起身，卻能顯現。

【English Translation】 English version: Eyes are wide open, yet see nothing. Those attached to appearances are lost to the ultimate meaning. Those who contemplate emptiness are deluded by their own perceptions. Those deluded by perceptions seek emptiness outside of existence. Those lost to the ultimate meaning cling to the moon in the water as if it were a jewel. Therefore, people of middling capacity delight in appearances or become stuck between two extremes. People of lower capacity suddenly regard illusory appearances as monstrous anomalies. Monstrous anomalies arise only momentarily; how can they be considered the norm for all time? Moreover, Duke Xuan reported upwards to the celestial gods and monks, manifesting and revealing in the spiritual realm. The eight prefectures of Gao Qi offered their entire stipends in support, and the light of ten emperors of the Tang dynasty shone upon it. Qingliang Holy Abode is where sages dwell; there is no reason for doubt. The true source is universally present; what is there to question? I hope to rely on its sacred power and not presume to fathom its depths. I respectfully answer. Twenty-first: The Simultaneous Flow of Compassion and Wisdom. Question: Deep Prajna (wisdom) directly points to the source of the mind. Why is it necessary for compassion to involve itself in the flow of worldly affairs? Answer: The ocean of the Buddha-dharma requires precisely these two. Wisdom creates the true realm, and compassion is used to encompass and aid. Having compassion without wisdom gives rise to attachment and biased views. Having wisdom without compassion leads to falling into the realm of the Two Vehicles (Shravakas and Pratyekabuddhas). Now, using the wisdom of forgetting contrivance to guide impartial great compassion, one does not become attached to either emptiness or existence, nor does one dwell in either Nirvana or Samsara. Therefore, although involved in the world transforming beings, one never loses sight of emptiness. Although contemplating tranquil extinction and no-mind, one can transform the four types of birth and the nine categories of beings. Like two wheels propelling a cart forward, possessing both compassion and wisdom leads to the attainment of complete Buddhahood. I respectfully answer. Twenty-second: The Dual Cultivation of Cessation and Contemplation. Question: In the Buddha-dharma, wisdom is paramount, and one should cultivate only wisdom. The Six Perfections and myriad practices all lead to the attainment of Bodhi (enlightenment). Why do the scriptures emphasize the importance of both Samatha (cessation) and Vipassana (contemplation), or say that they should be cultivated together? How can the state of dual cultivation be understood? Answer: Although wisdom is noble, without Samadhi (concentration), its illumination cannot be profound. Although the myriad practices are vast, these two alone are supreme. This is like Qian and Kun in the Book of Changes, or like the sun and moon in the sky. Samadhi without wisdom cannot exhaust its tranquility, and wisdom without Samadhi cannot deepen its illumination. Therefore, the dual flow of tranquility and wisdom is necessary to achieve Buddhahood. The Sutra says, 'The Buddha dwells in the Great Vehicle, and according to the Dharma he has attained, he adorns himself with the power of Samadhi and wisdom, and uses this to liberate sentient beings.' I respectfully answer. Twenty-third: Freedom in Movement and Stillness. Question: Being in accord with the truth of stillness, with both inner and outer merging into quiescence, how can one perform actions and initiate great functions again? Answer: Shravakas seek stillness, seeking truth outside of themselves; their movement is not true stillness. Bodhisattvas embody truth, being true in the midst of affairs; movement is non-movement, not hindering constant stillness. Therefore, Bodhisattvas do not arise from the Samadhi of Cessation, yet they can manifest.

威儀謹對。

第二十四事理相融。問事相萬差理唯一味。如何經說事理無礙而相即耶。答事外求理二乘偏真。照事即理菩薩大悟。色外無空全色為空。空外無色全空是色。色謂緣生之法空謂無性之理。由緣生故無性即色事而是真空。由無性故從緣即空理而為色事。一體二義有事理之名。二義一體故得交徹也謹對。

第二十五彰其十玄。問切聞華嚴深義謂之十玄。請列其名略申其義。答十表無盡一一造玄。隨舉一法即具斯十。一謂同時具足相應門。如大海一滴含百川之味。二廣狹自在無礙門。如徑尺之鏡見千里之影。三一多相容不同門。若一室千燈光光涉入。四諸法相即自在門。如金與金色二不相離。五秘密隱顯俱成門。如片月澄空晦明相併。六微細相容安立門。如琉璃瓶盛多芥子。七因陀羅網境界門。若兩鏡互照傳曜相寫遞出無窮。八託事顯法生解門。如立像豎臂觸目皆道。九十世隔法異成門。如一夕之夢翱翔百年。十主伴圓明具德門。如北辰所居眾星同拱。十無前後舉一全收。斯為華嚴不共玄旨謹對。

第二十六辨玄所以。問事理懸隔一多不同如何無礙重重涉入。答因廣難量略陳一二。一法無定性故。以一非定一故能即多。多非定多故能即一。經云金剛圍山數無量悉能安置一毛端。欲知至大有小

【現代漢語翻譯】現代漢語譯本：威儀恭敬地回答。

第二十四，事理相融。問：事相千差萬別，理體卻只有一個味道。為什麼經書上說事理無礙而相互融合呢？答：在事相之外尋求理體，是二乘（聲聞乘和緣覺乘）所證得的片面真理。觀照事相即是理體，是菩薩的大徹大悟。色相之外沒有空性，全部的色相就是空性。空性之外沒有色相，全部的空性就是色相。（指緣起之法）所謂緣起之法，空性是指無自性的理體。由於緣起，所以無自性，即色事就是真空。由於無自性，所以從緣起，即空理就成為色事。一個本體具有事和理兩種含義。兩種含義是一個本體，所以能夠相互交融滲透。恭敬地回答。

第二十五，彰顯十玄門。問：常常聽到《華嚴經》的深刻含義被稱為十玄門。請列出它們的名字，並簡要說明它們的含義。答：十代表無盡，每一個都創造玄妙。隨便舉出一個法，就具備這十種玄妙。一，同時具足相應門。如同大海中的一滴水包含百川的味道。二，廣狹自在無礙門。如同直徑一尺的鏡子能照見千里之外的景象。三，一多相容不同門。如果一間屋子裡有千盞燈，每盞燈的光芒都相互交融滲透。四，諸法相即自在門。如同金子和金色，二者不可分離。五，秘密隱顯俱成門。如同半輪月亮懸掛在澄澈的空中，明亮和昏暗同時存在。六，微細相容安立門。如同琉璃瓶中盛放許多芥菜籽。七，因陀羅網境界門。如果兩面鏡子相互照射，光芒相互傳遞映照，無窮無盡。八，託事顯法生解門。如同樹立佛像，豎起手臂，映入眼簾的都是道。九，十世隔法異成門。如同一個夜晚的夢境，卻能翱翔一百年。十，主伴圓明具德門。如同北極星所處的位置，眾星都圍繞著它。這十種玄妙沒有先後順序，舉出一個就全部包含。這就是《華嚴經》不共的玄妙旨意。恭敬地回答。

第二十六，辨析玄妙的原因。問：事和理相互懸隔，一和多互不相同，為什麼能夠無礙地重重交融滲透呢？答：原因廣泛難以衡量，簡略地陳述一二。一，法沒有固定的自性。因為一不是固定的一，所以能夠即是多。多不是固定的多，所以能夠即是一。《經》中說，金剛圍山數量無量，都能安置在一根毫毛的尖端。想要知道至大包含至小，

【English Translation】 English version: Respectfully and attentively replied.

Twenty-fourth, the interpenetration of phenomena and principle. Question: Phenomena are infinitely diverse, but the principle is of one flavor. Why do the scriptures say that phenomena and principle are unobstructed and interpenetrating? Answer: Seeking principle outside of phenomena is the partial truth realized by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Illuminating phenomena as principle is the great enlightenment of the Bodhisattvas. Outside of form there is no emptiness; all form is emptiness. Outside of emptiness there is no form; all emptiness is form. * (* refers to conditioned phenomena) So-called conditioned phenomena, emptiness refers to the principle of no self-nature. Because of conditioned arising, there is no self-nature, so form is true emptiness. Because of no self-nature, from conditioned arising, the principle of emptiness becomes form. One entity has two meanings, the names of phenomena and principle. Two meanings are one entity, so they can interpenetrate. Respectfully replied.

Twenty-fifth, revealing the ten mysteries. Question: I often hear that the profound meaning of the Avataṃsaka Sūtra is called the ten mysteries. Please list their names and briefly explain their meanings. Answer: Ten represents the inexhaustible, each creating the profound. Pick any one dharma, and it possesses these ten mysteries. First, the gate of simultaneous completeness and correspondence. Like a drop of water in the ocean containing the taste of a hundred rivers. Second, the gate of unobstructed freedom of vastness and narrowness. Like a one-foot mirror reflecting a thousand-mile scene. Third, the gate of one and many accommodating each other without being the same. If there are a thousand lamps in a room, the light of each lamp interpenetrates each other. Fourth, the gate of all dharmas interpenetrating freely. Like gold and its color, the two are inseparable. Fifth, the gate of secret and manifest simultaneously accomplishing. Like a crescent moon hanging in the clear sky, brightness and darkness coexist. Sixth, the gate of subtle accommodation and establishment. Like many mustard seeds contained in a glass bottle. Seventh, the realm of Indra's net. If two mirrors reflect each other, the light transmits and reflects each other, endlessly. Eighth, the gate of relying on phenomena to reveal the Dharma and generate understanding. Like erecting a Buddha statue, raising an arm, everything that meets the eye is the Tao. Ninth, the gate of the ten ages separated by different dharmas accomplishing. Like a dream of one night, soaring for a hundred years. Tenth, the gate of the lord and companions being perfectly enlightened and possessing virtues. Like the position of the North Star, all the stars revolve around it. These ten mysteries have no order, picking one includes all. This is the unique and profound meaning of the Avataṃsaka Sūtra. Respectfully replied.

Twenty-sixth, distinguishing the reasons for the profound. Question: Phenomena and principle are separated, one and many are different, why can they unobstructed interpenetrate each other? Answer: The reasons are vast and difficult to measure, briefly stating one or two. First, dharmas have no fixed self-nature. Because one is not fixed as one, it can be many. Because many is not fixed as many, it can be one. The Sūtra says, the number of Vajra mountain ranges is immeasurable, and they can all be placed on the tip of a single hair. Wanting to know that the greatest contains the smallest,

相菩薩以此初發心。二法性融通故。謂若唯約事則互相礙不得即入。若唯約理則無可即入。今不異理之一事全攝理性時令彼不異理之多事隨所依理皆於一中現。若一事攝理不盡則理有分限失。若一事攝理皆盡而多事不隨現則事在理外失。今既一事攝理皆盡多事豈不於一中現。故經云一切法門無盡海同會一法道場中等謹對。

第二十七法界名體。問何名法界法界何義。答法者軌持為義。界者有二義。一約事說界即分義。隨事分別故。二者性義約理法界。為諸法性不變易故。此二交絡成理事無礙法界。事攬理成理由事顯。二互相奪即事理兩亡。若互相成則常事常理。四事事無礙法界謂由以理融彼事故義如前說謹對。

第二十八證入淺深。問有得有證為增上慢如何說有漸頓證入。答有得有證取相為非。無得無證是真證入。故般若心經云以無所得故菩薩心無掛礙。諸佛則得菩提。理無淺深何有頓漸。寄淺顯理漸入漸深故名為漸。直就體明理不可分故名為頓。頓外無漸漸即頓收。漸頓該羅非一非異。如斯證悟漸頓兩亡。假以言詮強名頓漸謹對。

第二十九善財求南。問道無不在善友普周。十室之中必有忠信如何求友要往南方。答理無方隅人無不在。欲有表示寄於一方。以事理求略有五義。一者舉一例余。一方

【現代漢語翻譯】現代漢語譯本：相菩薩以這樣的初發心，是因為二法性（兩種法的性質）融通的緣故。如果只從現象（事）的層面來說，那麼各種事物會互相妨礙，無法立即證入。如果只從本體（理）的層面來說，又沒有可以立即證入的憑藉。現在，不異於本體的一個事物完全攝取了本體的性質，使得那些不異於本體的眾多事物，隨著所依的本體，都在一個事物中顯現。如果一個事物攝取本體的性質不完全，那麼本體就會有侷限和缺失。如果一個事物攝取本體的性質完全，而眾多事物不隨之顯現，那麼事物就會在本體之外，產生缺失。現在既然一個事物攝取本體的性質完全，眾多事物怎麼不會在一個事物中顯現呢？所以經中說，一切法門無盡的海洋，共同彙集在一個法道場中等等，謹慎地對應著這個道理。現代漢語譯本：第二十七，法界的名與體。問：什麼是法界？法界是什麼意思？答：法，有軌範和保持的意思。界，有兩個意思。一是從事相上說，界就是分界的意思，隨著事物而分別。二是就體性上說，界是本體的意思，法界是諸法體性不變易的緣故。這兩種意思交織在一起，就形成了事理無礙的法界。事物包含本體而成立，本體憑藉事物而顯現。如果二者互相否定，那麼事物和本體都會消失。如果二者互相成就，那麼事物和本體就都是永恒的。四事事無礙法界，是說由於用本體來融攝那些事物，所以意義如前面所說，謹慎地對應著這個道理。現代漢語譯本：第二十八，證入的深淺。問：有得有證，是增上慢，為什麼說有漸悟和頓悟的證入？答：有得有證，是執著于表象，所以是不對的。無得無證，才是真正的證入。所以《般若心經》說，以無所得的緣故，菩薩心無掛礙。諸佛因此而得到菩提（覺悟）。本體沒有深淺，哪裡有什麼頓悟和漸悟呢？憑藉淺顯的事物來顯明本體，逐漸進入，逐漸深入，所以叫做漸悟。直接就本體來闡明，本體是不可分割的，所以叫做頓悟。頓悟之外沒有漸悟，漸悟完全包含在頓悟之中。漸悟和頓悟相互包含，不是一，也不是異。像這樣證悟，漸悟和頓悟都消失了。假借言語來表達，勉強稱之為頓悟和漸悟，謹慎地對應著這個道理。現代漢語譯本：第二十九，善財童子南行參訪。問：道無處不在，善友普遍存在，十戶人家中一定有忠誠守信的人，為什麼求善知識一定要往南方去呢？答：本體沒有方位，人無處不在。想要有所表示，就寄託於一個方位。從事理上來說，略有五個方面的意義。一是舉出一個例子，其餘的可以類推。

【English Translation】 English version: Because of this initial aspiration of Bodhisattva Xiang, it is due to the interpenetration of the two Dharma-natures (two kinds of Dharma natures). If we only speak from the perspective of phenomena (events), then various things will hinder each other and cannot be immediately entered. If we only speak from the perspective of the substance (principle), then there is nothing to immediately enter. Now, one thing that is not different from the substance completely encompasses the nature of the substance, so that those many things that are not different from the substance, according to the substance they rely on, all appear in one thing. If one thing does not completely encompass the nature of the substance, then the substance will have limitations and deficiencies. If one thing completely encompasses the nature of the substance, but many things do not appear accordingly, then things will be outside the substance, resulting in deficiencies. Now that one thing completely encompasses the nature of the substance, how can many things not appear in one thing? Therefore, the sutra says that the endless ocean of all Dharma-gates gathers together in one Dharma-field, etc., carefully corresponding to this principle. English version: Twenty-seventh, the name and essence of Dharmadhatu (法界). Question: What is Dharmadhatu? What does Dharmadhatu mean? Answer: Dharma (法) means to regulate and maintain. Dhatu (界) has two meanings. First, from the perspective of phenomena, Dhatu means division, distinguishing according to things. Second, from the perspective of nature, Dhatu means essence, Dharmadhatu is because the essence of all Dharmas is immutable. These two meanings intertwine to form the Dharmadhatu of unobstructedness between phenomena and principle. Phenomena embrace principle to be established, and principle manifests through phenomena. If the two negate each other, then both phenomena and principle will disappear. If the two accomplish each other, then phenomena and principle are both eternal. The Dharmadhatu of unobstructedness among the four phenomena means that because the substance is used to integrate those phenomena, the meaning is as described earlier, carefully corresponding to this principle. English version: Twenty-eighth, the depth of entering into realization. Question: Having attainment and realization is arrogance, how can it be said that there is gradual and sudden entry into realization? Answer: Having attainment and realization is clinging to appearances, so it is incorrect. Having no attainment and no realization is true entry into realization. Therefore, the Heart Sutra says that because there is nothing to be attained, the Bodhisattva's mind is without hindrance. Therefore, all Buddhas attain Bodhi (enlightenment). The substance has no depth, so where is there sudden or gradual enlightenment? Using shallow things to reveal the substance, gradually entering, gradually deepening, so it is called gradual enlightenment. Directly explaining the substance, the substance is indivisible, so it is called sudden enlightenment. Outside of sudden enlightenment there is no gradual enlightenment, gradual enlightenment is completely contained in sudden enlightenment. Gradual and sudden enlightenment contain each other, neither one nor different. Like this realization, both gradual and sudden enlightenment disappear. Using language to express it, it is勉強 called sudden and gradual enlightenment, carefully corresponding to this principle. English version: Twenty-ninth, Sudhana's (善財) journey south. Question: The Tao (道) is everywhere, good friends are universally present, and there must be loyal and trustworthy people among ten households, so why must one seek good knowledge by going south? Answer: The substance has no direction, and people are everywhere. If you want to express something, you entrust it to one direction. From the perspective of phenomena and principle, there are roughly five aspects of meaning. First, give one example, and the rest can be inferred.

既爾余方亦然故。二者西域居人宅多東向。自東向南順日月轉。表于善財隨順人法故。三南者正也。表離二邊東西邪僻故。四南者明也。發生萬物。聖人南面意在此故。五南者生義。北主于陰表法盡滅。南主陽也萬德是生。略表法門故云南矣。亦有非要南方。如諸夜神表地證相離方所故。聖才立意海印發揮未有一法而無所表謹對。

第三十知識別證。問既為善友必解行已周。何乃各得一門皆云彼非我分。豈可一文一藝而為師傅者耶。答法門無邊入門各異。欲表所主各別不盡難思法門。故言唯知一門余非我分。故經云諸佛境界無有邊各隨解脫能觀見。猶如百川同歸于海。又令善財歷事無厭。若一友具說則不假詣多不得善財遍求遍事。此一乃即多之一故至普賢一時頓圓。多是即一之多一多無礙故難思議也謹對。

第三十一圓融行布。此義已見行位之中。但遍歷一切耳。

第三十二果海離言。問修因契果諸教爰同。華嚴之中自說五週因果。依正二報燦然可觀。十身圓融前後頻有。何言果海本離言詮。若離言詮何由證入。答佛法雖廣略有二門。一者宗通。二者說通。宗亦名證說亦名教。即教證二道。宗通示修行說通示未悟。尋言契理必以教為筌罤。得意亡言必在虛心體極。今言果海約證相應。可寄言詮皆名

【現代漢語翻譯】現代漢語譯本：既然其他方位也是如此。二者，西域（Xiyu，古代對中國西部地區的稱呼）的居民住宅大多朝東。從東向南順著太陽和月亮的運轉方向。這是爲了表明善財童子（Sudhana）隨順人法。三，南方代表正。表明遠離東西兩邊的邪僻。四，南方代表光明。能夠發生萬物。聖人面朝南方，意圖就在於此。五，南方代表生長的意義。北方主陰，代表法盡滅。南方主陽，萬德由此而生。這裡簡略地表明瞭法門，所以說南方。也有並非一定要是南方的情況，比如諸夜神（Yaksa）代表著大地的證悟之相，不侷限於某個方位。聖者善財童子立意，海印三昧（Samadhi of the Ocean Seal）得以發揮，沒有一法是毫無表法的，謹對。第三十知識的個別證悟。問：既然是善知識（Kalyanamitra），必定解行已經圓滿。為什麼各自只得到一個法門，都說其他的不是自己所能及的？難道可以憑藉一篇文章或一種技藝就作為師傅嗎？答：法門無邊無際，入門的途徑也各有不同。想要表明各自所主的有所區別，難以窮盡所有不可思議的法門。所以說只知道一個法門，其他的不是自己所能及的。所以經中說，諸佛的境界沒有邊際，各自隨著自己的解脫而能夠觀見。猶如百川最終都匯入大海。又爲了讓善財童子經歷諸事而不生厭倦。如果一位善知識全部說完，那麼就不需要拜訪多位善知識，善財童子也就不能普遍地尋求和經歷諸事。這一位即是多位中的一位，所以到了普賢菩薩（Samantabhadra）那裡，一時之間全部圓滿。多位即是一位中的多位，一位和多位之間沒有障礙，所以才難以思議，謹對。第三十一圓融的行布。這個意義已經在行位之中顯現。只不過是遍歷一切罷了。第三十二果海離言。問：修因契合果報，各個教派都相同。華嚴經（Avatamsaka Sutra）中自己說了五週因果。依報和正報都燦然可見。十身圓融的情況前後都有。為什麼說果海本來就遠離言語詮釋？如果遠離言語詮釋，又如何能夠證入？答：佛法雖然廣大，但略而言之有兩扇門。一是宗通，二是說通。宗也叫做證，說也叫做教。也就是教證二道。宗通是為修行者指示方向，說通是為未悟者指示方向。尋著言語契合真理，必須以教為捕魚的工具。領會了真意而忘卻言語，必定要在虛心體悟到極致。現在所說的果海是就證悟相應而言的，可以寄託于言語詮釋的，都叫做...

【English Translation】 English version: Since other directions are also like that. Secondly, the residences of people in Xiyu (Xiyu, ancient name for the western regions of China) mostly face east. They face south from east, following the rotation of the sun and moon. This is to indicate that Sudhana (Sudhana) complies with human Dharma. Thirdly, south represents righteousness. It indicates being away from the deviations of the east and west sides. Fourthly, south represents brightness. It can generate all things. The intention of the sage facing south lies in this. Fifthly, south represents the meaning of growth. North governs yin, representing the extinction of Dharma. South governs yang, from which all virtues arise. This briefly indicates the Dharma gate, so it is said to be south. There are also cases where it is not necessarily south, such as the Yaksa (Yaksa) representing the aspect of enlightenment of the earth, not limited to a certain direction. The intention of the sage Sudhana is established, and the Samadhi of the Ocean Seal (Samadhi of the Ocean Seal) is developed. There is no Dharma that does not represent something, respectfully addressed. The thirtieth knowledge is individual realization. Question: Since one is a Kalyanamitra (Kalyanamitra), one's understanding and practice must be complete. Why do they each only obtain one Dharma gate, and say that the others are not within their ability? Can one become a teacher with just one article or one skill? Answer: The Dharma gates are boundless, and the paths to enter are different. They want to indicate that what they each govern is different, and it is difficult to exhaust all the inconceivable Dharma gates. Therefore, they say that they only know one Dharma gate, and the others are not within their ability. Therefore, the sutra says that the realms of all Buddhas are boundless, and they can each see according to their own liberation. It is like hundreds of rivers all flowing into the sea. It is also to prevent Sudhana from becoming tired of experiencing things. If one Kalyanamitra were to say everything, then there would be no need to visit many Kalyanamitras, and Sudhana would not be able to universally seek and experience things. This one is one of the many, so when he reaches Samantabhadra (Samantabhadra), everything is completely fulfilled at once. The many are the many of the one, and there is no obstacle between the one and the many, so it is inconceivable, respectfully addressed. The thirty-first is the perfect and harmonious arrangement of practices. This meaning has already been seen in the stages of practice. It is just traversing everything. The thirty-second is the fruit sea beyond words. Question: Cultivating causes to match the fruit is the same in all teachings. The Avatamsaka Sutra (Avatamsaka Sutra) itself speaks of the five cycles of cause and effect. The dependent and direct retributions are clearly visible. The perfect and harmonious situation of the ten bodies has occurred frequently before and after. Why is it said that the fruit sea is originally beyond verbal interpretation? If it is beyond verbal interpretation, how can one enter into it? Answer: Although the Buddha Dharma is vast, there are two doors in brief. One is doctrinal understanding, and the other is explanatory understanding. Doctrinal understanding is also called realization, and explanatory understanding is also called teaching. That is, the two paths of teaching and realization. Doctrinal understanding indicates the direction for practitioners, and explanatory understanding indicates the direction for those who have not yet awakened. To seek words that match the truth, one must use teaching as a tool for fishing. To understand the true meaning and forget the words, one must be humble and realize the ultimate. The fruit sea that is now spoken of is in terms of corresponding to realization, and what can be entrusted to verbal interpretation is called...

因分。因則可修可說。果則亡修離言。然果假因成證須修入。攬因成證證乃心冥。境智尚亡言詮何有欲令亡言得旨。故稱果海離言。得意亡言因果本亡能所謹對。

第三十三十定之名。問何名十定。答定謂心一境性。體離一多隨境用差故百千不等。今寄十顯圓以表難思。皆從體用得名而相融無礙。一普光大三昧。二妙光大三昧。三次第遍往諸佛國土大三昧。四清凈深心行大三昧。五知過去莊嚴藏大三昧。六智光明藏大三昧。七了知一切世界佛莊嚴大三昧。八一切眾生差別身大三昧。九法界自在大三昧。十無礙輪大三昧謹對。

第三十四十通差別。問何名十通請列其名及其體用。答通謂無擁精義入神通大用自在。亦寄十顯圓。言十通者一他心智通。二天眼智通。三知過去劫宿住智通。四盡未來際智通。五無礙清凈天耳智通。六無礙體性無動作往一切佛剎智通。七分別一切言詞智通。八無數色身智通。九入一切法智通。十入一切滅盡三昧智通。皆以無障礙大智而為其體。有此十用故立十名謹對。

第三十五十通六通。問十通六通有何差別。仰申同異以釋疑情。答十通六通大同少異。欲彰圓極開六為十。言六通者一神境通。二天眼通。三天耳通。四他心通。五宿命通。六漏盡通。云何開耶。答他心宿命此

二不開。餘四各分為二故成為十。謂天眼約見現在未來分成十中第二第四二名。天眼即見現在。四名盡未來際劫。是見未來。天耳約聞音聲言辭分成五七。五名天耳即聞音聲。七名分別即言辭也。神境約業用色身份成六八。六名無體性無作往一切佛剎即是業用。八名無數色身偏語現身。漏盡約定慧不同分成九十。九約智中無漏名一切法智通。十約定中漏盡名滅盡三昧。故六成十。然其業用皆同法界包攝難思全異六也謹對。

第三十六十忍名體。問何名十忍仰列名體。答忍謂忍可即智慧為體。深淺法喻寄十顯圓。一音聲忍聞深教聲不驚怖故。二順忍隨順理事故。三無生忍了法無生妄念不起故。四如幻忍了法緣生如幻不實故。五如焰忍了境如焰不可取故。六如夢忍了心如夢從思起故。七如響忍音聲如響緣合虛故。八如影忍身等如影業緣現故。九如化忍無而忽有無真實故。十如空忍究竟如空不可取故謹對。

第三十七佛不思議法。問何名佛不思議法。答諸佛果法名之為法。無不離相一一融通為不思議。心行處滅故不可思。言語同斷故不可議。心言罔及為不思議。經云菩薩住此不思議于中思議無有盡。入是不可思議處思與非思俱寂滅。如是方名真不思議謹對。

第三十八十身相海。問何名十身相海。答十身

【現代漢語翻譯】現代漢語譯本二不開。餘四各分為二故成為十。指的是天眼通觀察現在和未來，分成十種中的第二和第四兩種。第二種名為天眼能見現在。第四種名為能盡未來際劫，是能見到未來。天耳通聽聞音聲和言辭，分成第五和第七兩種。第五種名為天耳能聽聞音聲。第七種名為分別，指的是能聽懂言辭。神境通通過業用和色身份成第六和第八兩種。第六種名為無體性，能無作地前往一切佛剎，這就是業用。第八種名為無數色身，能普遍顯現各種身形。漏盡通根據定慧的不同分成第九和第十兩種。第九種根據智慧中的無漏，名為一切法智通。第十種根據禪定中的漏盡，名為滅盡三昧。所以六種神通成就了十種功用。然而這些業用都與法界相同，包容攝取，難以思議，完全不同於第六種神通。謹此對答。

第三十六十忍名體。問：什麼是十忍，請列出名目和體性。答：忍指的是忍可，以智慧為體。通過深淺的法理和比喻來顯現圓滿的智慧。一、音聲忍：聽聞甚深的教法之聲而不驚慌恐懼。二、順忍：隨順真理的緣故。三、無生忍：了知諸法本無生，不起妄念的緣故。四、如幻忍：了知諸法因緣生，如幻象般不真實的緣故。五、如焰忍：了知境界如陽焰般不可取。六、如夢忍：了知心如夢幻，由思慮而生起的緣故。七、如響忍：音聲如迴響，因緣聚合而虛假的緣故。八、如影忍：身形等如影子，由業緣而顯現的緣故。九、如化忍：無中生有，並非真實存在的緣故。十、如空忍：究竟體悟諸法如虛空般不可取。謹此對答。

第三十七佛不思議法。問：什麼是佛的不思議法？答：諸佛的果地之法，稱為法。沒有哪一個不是離相的，每一個都圓融通達，所以稱為不思議。因為心識的活動之處都已滅盡，所以不可思。因為言語的表達也已斷絕，所以不可議。心識和言語都無法觸及的，稱為不思議。《經》中說：『菩薩安住于這種不思議的境界中，即使思議也無法窮盡。進入這種不可思議的境界，思與非思都寂滅。』這樣才能稱為真正的不思議。謹此對答。

第三十八十身相海。問：什麼是十身相海？答：十身

【English Translation】 English version The 'two not open' means the remaining four, each divided into two, thus becoming ten. This refers to the heavenly eye (divyacakṣus) observing the present and future, divided into the second and fourth of the ten types. The second is called the heavenly eye, which sees the present. The fourth is called exhausting the future aeons (ananta-bhavakāla), which sees the future. The heavenly ear (divyaśrotra) hearing sounds and speech is divided into the fifth and seventh types. The fifth is called the heavenly ear, which hears sounds. The seventh is called distinguishing, which refers to understanding speech. The supernatural power (ṛddhi) through karmic function and physical body is divided into the sixth and eighth types. The sixth is called without inherent nature (niḥsvabhāva), going without effort to all Buddha lands (buddhakṣetra), which is the karmic function. The eighth is called countless physical bodies, universally manifesting various forms. The exhaustion of outflows (āsravakṣaya) is divided into the ninth and tenth types according to the difference between samādhi and prajñā. The ninth, according to the absence of outflows in wisdom, is called the knowledge of all dharmas (sarva-dharma-jñāna). The tenth, according to the exhaustion of outflows in samādhi, is called the cessation of feeling and perception (nirodha-samāpatti). Therefore, the six superknowledges accomplish ten functions. However, these karmic functions are all the same as the Dharma realm (dharmadhātu), encompassing and including, difficult to conceive, and completely different from the sixth superknowledge. Respectfully answered.

Thirty-sixth: The Names and Essence of the Ten Forbearances (kṣānti). Question: What are the Ten Forbearances? Please list their names and essence. Answer: Forbearance refers to acceptance, with wisdom as its essence. Through profound and shallow Dharma principles and metaphors, complete wisdom is revealed. 1. Forbearance of Sound: Hearing the sound of profound teachings without being startled or afraid. 2. Compliant Forbearance: Compliant with the truth. 3. Non-arising Forbearance: Understanding that all dharmas are originally non-arising, without giving rise to deluded thoughts. 4. Illusion-like Forbearance: Understanding that all dharmas arise from conditions, like illusions, unreal. 5. Flame-like Forbearance: Understanding that realms are like mirages, unattainable. 6. Dream-like Forbearance: Understanding that the mind is like a dream, arising from thoughts. 7. Echo-like Forbearance: Sounds are like echoes, falsely arising from the aggregation of conditions. 8. Shadow-like Forbearance: The body and so on are like shadows, manifested by karmic conditions. 9. Transformation-like Forbearance: Suddenly appearing from nothing, not truly existing. 10. Space-like Forbearance: Ultimately realizing that all dharmas are like space, unattainable. Respectfully answered.

Thirty-seventh: The Inconceivable Dharmas of the Buddha. Question: What are the inconceivable dharmas of the Buddha? Answer: The dharmas of the Buddha's fruition are called dharmas. None of them are without characteristics, and each is perfectly interconnected, so they are called inconceivable (acintya). Because the activity of consciousness has ceased, it is unthinkable. Because the expression of language has also been cut off, it is unspeakable. What consciousness and language cannot reach is called inconceivable. The Sutra says: 'Bodhisattvas abide in this inconceivable realm, and even if they contemplate, they cannot exhaust it. Entering this inconceivable realm, both thought and non-thought are extinguished.' Only then can it be called truly inconceivable. Respectfully answered.

Thirty-eighth: The Ten Bodies and Oceanic Marks. Question: What are the Ten Bodies and Oceanic Marks? Answer: The Ten Bodies

之義即菩提愿化等已見上文。言相海者觀佛三昧經說如來相略有三類。一下品說有三十二相八十種好。二中品說有八萬四千相。一一相有八萬四千好。一一好有八萬四千光明。三上品說相具無盡相。如雜華經為普賢說。雜華即華嚴也。此經文列九十七大人相。結文云有十蓮華藏世界海微塵數相。一一體以眾寶莊嚴。用周法界深廣難思。故名為海。廣如本經謹對。

第三十九功無功用。問成功立德三教所同。如何此經贊無功用。答緣修積行即說立功。造極體真須亡功用。無功則功流萬世。無用則用周十方。無功之功曰真功矣。如乘船入海頓息篙橈而舉帆隨風萬里非遠。功用行息是息篙橈。無相智圓即錦帆高舉。無依無住即乘無功用風則永處法流長游智海謹對。

第四十教起源由。問諸佛設教各有源由以何因緣華嚴教起。答因緣無量略有其十。一謂法爾常規。如大王路千聖同轍故。二酬昔行愿。昔發大愿救度一切非此法門無能救故。三遂通物感。凡厥生靈皆含佛智。若無有感佛應不生。下有澄潭方落月影。機宜叩聖應彼說經故。四明示真門。謂不識寶玉不得其用。不知妙法安可求之。五開物性源。以諸眾生性含智海識洞真空衣蔽明珠室埋寶藏。但妄隨境變體逐相遷鼓擊真源浩蕩無際。今令知心合體達本忘情。

瑩模內之金容剖塵中之經卷。使少作功力疾至菩提。故談斯經以為顯示。六宣說勝行。謂行布圓融。七令知地位。亦具二種並如前說。八彰果德莊嚴。謂依正二果。依報如華藏世界正報如上十身。九示其終歸令歸法界。法界之義亦如前說。十廣利今後。令一披讀終獲菩提。暫少聽聞成金剛種謹對。

第四十一三藏二藏。問經說三藏復說二藏此經為屬何藏所收。答三藏之中正唯修多羅藏兼詮餘二。言三藏者一修多羅此云契經。二毗奈耶此云調伏。三阿毗達磨此云對法。即經律論三名為三藏也。言二藏者一聲聞藏二菩薩藏。即上三藏隨大小乘開合不同。此經即大乘菩薩藏攝也謹對。

第四十二十二分教。問何名十二部經。答十二分教舊名十二部經。恐濫部帙改名分教。十二分者一修多羅此云契經。此有三相。初總相二別相三本相。總者始從如是我聞終至歡喜奉行皆曰修多羅。別者於前總中分出十一部也。本者于彼別中初略后廣也。二祇夜此云應頌。如十住品發心住品頌故。三和伽羅那此云授記。如發心品及出現品是也。四伽陀此云諷誦。如三天偈贊。五尼陀那此云因緣。如三家五請及觀善財。六優陀那此云自說。如十地初本分是及普賢行品是也。七伊帝目多伽此云本事。如大威光經文是也。八阇陀伽此云本生

【現代漢語翻譯】現代漢語譯本：揭示蘊藏在模型內的金容，剖析塵世中的經卷，使人們稍作功力便迅速達到菩提（覺悟）。因此談論此經以作顯示：六、宣說殊勝的修行，即修行佈施圓融無礙。七、使人知曉地位，也具備兩種，與前面所說相同。八、彰顯果德的莊嚴，即依報和正報兩種果報。依報如華藏世界，正報如上文所說的十身。九、指示其最終歸宿，使人迴歸法界。法界的意義也如前面所說。十、廣泛利益現在和未來，使人一旦披閱誦讀，最終獲得菩提，短暫聽聞也能成就金剛種子，謹此對答。

第四十一、三藏二藏。問：經中既說三藏，又說二藏，此經應屬於哪個藏所收錄？答：在三藏之中，主要屬於修多羅藏（Sutra Pitaka），兼詮釋其餘二藏。所說的三藏是：一、修多羅（Sutra），漢譯為契經。二、毗奈耶（Vinaya），漢譯為調伏。三、阿毗達磨（Abhidharma），漢譯為對法。即經、律、論三者，合稱為三藏。所說的二藏是：一、聲聞藏（Śrāvakayāna Pitaka），二、菩薩藏（Bodhisattvayāna Pitaka）。即上述三藏，隨大乘、小乘的開合不同而有區別。此經屬於大乘菩薩藏所攝。謹此對答。

第四十二、十二分教。問：什麼是十二部經？答：十二分教，舊稱十二部經，恐怕與部帙相混淆，故改名為分教。十二分是：一、修多羅（Sutra），漢譯為契經。此有三種相：初、總相，二、別相，三、本相。總相是指從『如是我聞』開始，到『歡喜奉行』結束，都叫做修多羅。別相是指從前面的總相中分出十一部。本相是指在別相中，開始簡略，後來 विस्तृत。二、祇夜（Geya），漢譯為應頌。如十住品、發心住品的頌文。三、和伽羅那（Vyakarana），漢譯為授記。如發心品及出現品。四、伽陀（Gatha），漢譯為諷誦。如三天偈贊。五、尼陀那（Nidana），漢譯為因緣。如三家五請及觀善財。六、優陀那（Udana），漢譯為自說。如十地初本分以及普賢行品。七、伊帝目多伽（Itivrttaka），漢譯為本事。如大威光經文。八、阇陀伽（Jataka），漢譯為本生。

【English Translation】 English version: Revealing the golden countenance within the model, dissecting the scriptures amidst the dust, enabling people to quickly reach Bodhi (enlightenment) with minimal effort. Therefore, this sutra is discussed for the purpose of revelation: Six, expounding the supreme practice, which is the practice of giving with perfect interpenetration. Seven, enabling people to know their position, also possessing two aspects, as mentioned before. Eight, manifesting the adornment of the fruit of virtue, which is the two kinds of retribution: the circumstantial and the direct. The circumstantial retribution is like the Avatamsaka World, and the direct retribution is like the ten bodies mentioned above. Nine, indicating its ultimate destination, enabling people to return to the Dharmadhatu (realm of reality). The meaning of Dharmadhatu is also as mentioned before. Ten, broadly benefiting the present and the future, enabling people to ultimately attain Bodhi once they peruse and recite it, and to establish the Vajra (indestructible) seed even through brief hearing. This is my respectful response.

Forty-first, the Three Pitakas and Two Pitakas. Question: The sutra speaks of both the Three Pitakas and the Two Pitakas. To which Pitaka should this sutra be assigned? Answer: Among the Three Pitakas, it primarily belongs to the Sutra Pitaka, while also interpreting the other two. The Three Pitakas are: One, Sutra, translated as 'scripture that accords with the truth'. Two, Vinaya, translated as 'discipline'. Three, Abhidharma, translated as 'higher teachings'. These three, namely Sutra, Vinaya, and Abhidharma, are collectively known as the Three Pitakas. The Two Pitakas are: One, the Śrāvakayāna Pitaka (the vehicle of hearers), and Two, the Bodhisattvayāna Pitaka (the vehicle of Bodhisattvas). These are the aforementioned Three Pitakas, differentiated according to the opening and closing of the Mahayana and Hinayana. This sutra is included in the Mahayana Bodhisattva Pitaka. This is my respectful response.

Forty-second, the Twelve Divisions of Teachings. Question: What are the Twelve Divisions of Scriptures? Answer: The Twelve Divisions of Teachings were formerly called the Twelve Categories of Scriptures. Fearing confusion with the term 'category', it was renamed 'divisions'. The twelve divisions are: One, Sutra, translated as 'scripture that accords with the truth'. This has three aspects: first, the general aspect; second, the specific aspect; and third, the fundamental aspect. The general aspect refers to everything from 'Thus have I heard' to 'joyfully practice', all of which is called Sutra. The specific aspect refers to the eleven divisions that are separated from the preceding general aspect. The fundamental aspect refers to the fact that within the specific aspect, it is brief at the beginning and extensive later. Two, Geya, translated as 'verses that should be sung'. Such as the verses in the Ten Dwellings Chapter and the Arousing the Mind Chapter. Three, Vyakarana, translated as 'prophecy'. Such as the Arousing the Mind Chapter and the Appearance Chapter. Four, Gatha, translated as 'verses of praise'. Such as the verses praising the three heavens. Five, Nidana, translated as 'causation'. Such as the three requests from the three families and the contemplation of Sudhana. Six, Udana, translated as 'self-utterance'. Such as the initial fundamental section of the Ten Grounds and the Chapter on the Practices of Samantabhadra. Seven, Itivrttaka, translated as 'accounts of events'. Such as the text of the Great Majestic Light Sutra. Eight, Jataka, translated as 'birth stories'.

。如說諸善友往生時事也。九毗佛略此云方廣。此經一部全受斯稱。涅槃經云所謂大乘方廣經典其義廣大猶如虛空故。又雜集論開為五義。方廣者謂菩薩藏相應言說故。亦名廣破廣破一切障故。亦名無比法無有諸法能比類故。一切有情利益安樂所依處故。演說廣大甚深義故。十阿浮達磨此云未曾有。如不起而升四天及示行七步等。十一阿波陀那此云譬喻。如出現品是。十二優婆提舍此云論義。如問明品是。又問因何有斯十二分教。答梁攝論云從真如流出正體智。正體智流出后得智。后得智流出大悲心。大悲心流出十二分教也謹對。

大華嚴經略策一卷(竟)

正德元龍舍辛卯極月吉日舊刻

寬政七年乙卯十月校訂再梓

【現代漢語翻譯】現代漢語譯本：如經中所說，諸位善友往生時的事情。《九毗佛略》（梵文：Vaipulya，意為方廣）即指此。完整接受此經一部，便可如此稱呼。《涅槃經》中說，所謂大乘方廣經典，其意義廣大，猶如虛空。另外，《雜集論》將其開解為五種意義：方廣，是指與菩薩藏相應的言說；也名為廣破，因為能廣泛破除一切障礙；也名為無比法，因為沒有其他諸法可以與之相比；是一切有情眾生利益安樂的所依之處；演說廣大甚深的義理。十、《阿浮達磨》（梵文：Adbhuta Dharma，意為未曾有），例如不離座位而升至四天王處，以及示現行走七步等。十一、《阿波陀那》（梵文：Avadana，意為譬喻），例如《出現品》就是。十二、《優婆提舍》（梵文：Upadesha，意為論義），例如《問明品》就是。又問，因何有這十二分教？答：梁朝的《攝大乘論》中說，從真如流出正體智，正體智流出后得智，后得智流出大悲心，大悲心流出十二分教。謹此對照。

《大華嚴經略策》一卷（完）

正德元年龍舍辛卯極月吉日舊刻

寬政七年乙卯十月校訂再梓

【English Translation】 English version: As it is said in the scriptures, the events of the passing of virtuous friends. 'Vaipulya' (Sanskrit: Vaipulya, meaning 'extensive') refers to this. Receiving an entire scripture of this kind is sufficient to call it such. The Nirvana Sutra states that the so-called Mahayana Vaipulya scriptures have meanings as vast as the sky. Furthermore, the Abhidharma-samuccaya explains it as having five meanings: Vaipulya refers to speech corresponding to the Bodhisattva-pitaka; it is also called 'extensive destruction' because it can extensively destroy all obstacles; it is also called 'incomparable Dharma' because there are no other Dharmas that can be compared to it; it is the place of reliance for the benefit and happiness of all sentient beings; it expounds vast and profound meanings. Tenth, 'Adbhuta Dharma' (Sanskrit: Adbhuta Dharma, meaning 'unprecedented'), such as ascending to the realm of the Four Heavenly Kings without rising from one's seat, and demonstrating walking seven steps, etc. Eleventh, 'Avadana' (Sanskrit: Avadana, meaning 'parable'), such as the 'Appearance Chapter'. Twelfth, 'Upadesha' (Sanskrit: Upadesha, meaning 'treatise'), such as the 'Inquiry Chapter'. Furthermore, it is asked, why are there these twelve divisions of teachings? The answer is: the She Mahayana-samgraha of the Liang Dynasty states that from Suchness flows the Correct Body Wisdom, from the Correct Body Wisdom flows the Acquired Wisdom, from the Acquired Wisdom flows Great Compassion, and from Great Compassion flows the twelve divisions of teachings. Carefully compared.

Abridged Compilation of the Great Avatamsaka Sutra, One Volume (End)

Originally engraved on an auspicious day in the ultimate month of the Xinmao year of the Dragon in the first year of Zhengde.

Collated and re-engraved in the tenth month of the Yimao year of the seventh year of Kansei.