T36n1743_皇帝降誕日于麟德殿講大方廣佛華嚴經玄義一部
大正藏第 36 冊 No. 1743 皇帝降誕日于麟德殿講大方廣佛華嚴經玄義一部
No. 1743 [cf. No. 279]
皇帝降誕日于麟德殿講大方廣佛華嚴經玄義一部
大安國寺沙門靜居謹上
此經七處。九會。三十九品。凡八十卷第一菩提場會經六品。一世主妙嚴品五卷。二如來現相品一卷。三普賢三昧品。四世界成就品。兩品共一卷。五華藏世界品三卷。六毗盧遮那品一卷第二普光明殿會經六品。七如來名號品。八四聖諦品。兩品共一卷。九光明覺品。十菩薩問明品。兩品共一卷。十一凈行品。十二賢首品。兩品共二卷第三須彌山頂會經六品。十三升須彌山頂品。十四須彌頂上偈贊品。十五十住品。三品共一卷。十六梵行品。十七初發心功德品。兩品共一卷。十八明法品一卷第四夜摩天宮會經四品。十九升夜摩天宮品。二十夜摩宮中偈贊品。二十一十行品。三品共二卷。二十二十無盡藏品一卷。第五兜率天宮會經三品。二十三升兜率天宮品一卷。二十四兜率宮中偈贊品。二十五十回向品。兩品共十一卷第六他化自在天會經一品。二十六十地品六卷第七重普光明殿會經十一品。二十七十定品四卷。二十八十通品。二十九十忍品。兩品共一卷。三十阿僧祇品。
【現代漢語翻譯】 現代漢語譯本： 《大方廣佛華嚴經玄義》一部，于皇帝降誕日（皇帝生日）在麟德殿講說。
大安國寺沙門靜居 謹上
此經共有七處、九會、三十九品，總計八十卷。第一處是菩提場會，包含六品：一、世主妙嚴品（描述世界主們的莊嚴）；二、如來現相品（描述如來顯現的相好）；三、普賢三昧品（描述普賢菩薩所入的三昧）；四、世界成就品（描述世界的成就），這兩品共一卷；五、華藏世界品（描述華藏世界）；六、毗盧遮那品（描述毗盧遮那佛）。 第二處是普光明殿會，包含六品：七、如來名號品（描述如來的名號）；八、四聖諦品（描述四聖諦），這兩品共一卷；九、光明覺品（描述光明覺悟）；十、菩薩問明品（描述菩薩的提問和佛的開示），這兩品共一卷；十一、凈行品（描述清凈的行為）；十二、賢首品（描述賢首菩薩），這兩品共二卷。 第三處是須彌山頂會，包含六品：十三、升須彌山頂品（描述上升到須彌山頂）；十四、須彌頂上偈贊品（描述在須彌山頂上的偈頌讚嘆）；十五、十住品（描述十住位），這三品共一卷；十六、梵行品（描述清凈的修行）；十七、初發心功德品（描述最初發心的功德），這兩品共一卷；十八、明法品（描述闡明佛法）。 第四處是夜摩天宮會，包含四品：十九、升夜摩天宮品（描述上升到夜摩天宮）；二十、夜摩宮中偈贊品（描述在夜摩天宮中的偈頌讚嘆）；二十一、十行品（描述十行位），這三品共二卷；二十二、十無盡藏品（描述十種無盡的寶藏）。 第五處是兜率天宮會，包含三品：二十三、升兜率天宮品（描述上升到兜率天宮）；二十四、兜率宮中偈贊品（描述在兜率天宮中的偈頌讚嘆）；二十五、十回向品（描述十種迴向），這兩品共十一卷。 第六處是他化自在天會，包含一品：二十六、十地品（描述十地），共六卷。 第七處是重普光明殿會，包含十一品：二十七、十定品（描述十種禪定），共四卷；二十八、十通品（描述十種神通）；二十九、十忍品（描述十種忍辱），這兩品共一卷；三十、阿僧祇品（描述阿僧祇——無數）。
【English Translation】 English version: A complete volume of 'The Profound Meaning of the Great Expansive Buddha Flower Adornment Sutra' (大方廣佛華嚴經玄義, Dàfāngguǎng Fó Huáyán Jīng Xuányì) was lectured at the Linde Hall (麟德殿, Líndé Diàn) on the Emperor's Birthday (皇帝降誕日, Huángdì Jiàngdàn Rì).
Respectfully presented by Shramana Jingju (沙門靜居, Shāmén Jìngjū) of the Da'an National Temple (大安國寺, Dà'ān Guósì).
This Sutra consists of seven locations, nine assemblies, and thirty-nine chapters, totaling eighty volumes. The first location is the Bodhimanda Assembly (菩提場會, Pútícháng Huì), comprising six chapters: 1. 'Wonderful Adornments of World Rulers' (世主妙嚴品, Shìzhǔ Miàoyán Pǐn); 2. 'Manifestations of the Thus Come One' (如來現相品, Rúlái Xiànxiàng Pǐn); 3. 'Samadhi of Universal Virtue' (普賢三昧品, Pǔxián Sānmèi Pǐn); 4. 'World System Formation' (世界成就品, Shìjiè Chéngjiù Pǐn), these two chapters comprise one volume; 5. 'Flower Treasury World' (華藏世界品, Huázàng Shìjiè Pǐn); 6. 'Vairocana' (毗盧遮那品, Pílúzhēnà Pǐn). The second location is the Universal Light Hall Assembly (普光明殿會, Pǔguāngmíng Diàn Huì), comprising six chapters: 7. 'Names of the Thus Come One' (如來名號品, Rúlái Mínghào Pǐn); 8. 'Four Noble Truths' (四聖諦品, Sì Shèngdì Pǐn), these two chapters comprise one volume; 9. 'Light of Awakening' (光明覺品, Guāngmíng Jué Pǐn); 10. 'Bodhisattva's Questions' (菩薩問明品, Púsà Wènmíng Pǐn), these two chapters comprise one volume; 11. 'Pure Conduct' (凈行品, Jìngxíng Pǐn); 12. 'Chief of Sages' (賢首品, Xiánshǒu Pǐn), these two chapters comprise two volumes. The third location is the Summit of Mount Sumeru Assembly (須彌山頂會, Xūmí Shāndǐng Huì), comprising six chapters: 13. 'Ascending Mount Sumeru' (升須彌山頂品, Shēng Xūmí Shāndǐng Pǐn); 14. 'Verses in Praise on the Summit of Sumeru' (須彌頂上偈贊品, Xūmí Dǐngshàng Jìzàn Pǐn); 15. 'Ten Abodes' (十住品, Shízhù Pǐn), these three chapters comprise one volume; 16. 'Pure Conduct' (梵行品, Fànxíng Pǐn); 17. 'Merit and Virtue of Initial Aspiration' (初發心功德品, Chūfāxīn Gōngdé Pǐn), these two chapters comprise one volume; 18. 'Illuminating the Dharma' (明法品, Míngfǎ Pǐn). The fourth location is the Yama Heaven Palace Assembly (夜摩天宮會, Yèmó Tiāngōng Huì), comprising four chapters: 19. 'Ascending to the Yama Heaven Palace' (升夜摩天宮品, Shēng Yèmó Tiāngōng Pǐn); 20. 'Verses in Praise in the Yama Palace' (夜摩宮中偈贊品, Yèmó Gōngzhōng Jìzàn Pǐn); 21. 'Ten Practices' (十行品, Shíxíng Pǐn), these three chapters comprise two volumes; 22. 'Ten Inexhaustible Treasuries' (十無盡藏品, Shí Wújìnzàng Pǐn). The fifth location is the Tushita Heaven Palace Assembly (兜率天宮會, Dōushuài Tiāngōng Huì), comprising three chapters: 23. 'Ascending to the Tushita Heaven Palace' (升兜率天宮品, Shēng Dōushuài Tiāngōng Pǐn); 24. 'Verses in Praise in the Tushita Palace' (兜率宮中偈贊品, Dōushuài Gōngzhōng Jìzàn Pǐn); 25. 'Ten Dedications' (十回向品, Shí Huíxiàng Pǐn), these two chapters comprise eleven volumes. The sixth location is the Paranirmitavasavartin Heaven Assembly (他化自在天會, Tāhuà Zìzài Tiān Huì), comprising one chapter: 26. 'Ten Grounds' (十地品, Shídì Pǐn), comprising six volumes. The seventh location is the Repeated Universal Light Hall Assembly (重普光明殿會, Chóng Pǔguāngmíng Diàn Huì), comprising eleven chapters: 27. 'Ten Concentrations' (十定品, Shídìng Pǐn), comprising four volumes; 28. 'Ten Penetrations' (十通品, Shítōng Pǐn); 29. 'Ten Forebearances' (十忍品, Shírěn Pǐn), these two chapters comprise one volume; 30. 'Asamkhya' (阿僧祇品, Āsēngqí Pǐn).
三十一如來壽量品。三十二諸菩薩住處品。三品共一卷。三十三佛不思議法品兩卷。三十四如來十身相海品。三十五如來隨好光明功德品。兩品共一卷。三十六普賢行品一卷。三十七如來出現品三卷第八再重普光明殿會經一品。三十八離世間品七卷第九逝多林會經一品。三十九入法界品二十一卷。
題云大方廣佛華嚴者。大方廣法也。佛華嚴人也。又大以體遍為義。方廣用周得名。依體起用名大廣。佛者證說之人。華嚴修因嚴果。經詮彼義。故云大方廣佛華嚴經。此經總七處九會三十九品。共八十卷。
初會在菩提場阿蘭若法。經有六品。明佛果德。毗盧遮那初成正覺。十方眾主如大自在天王。並菩薩等。共四十眾。同類眷屬。各剎塵數。咸至會中。故有世主妙嚴品海會既集。佛現真儀。則有如來相品真相離相。非小菩薩之所能觀。故普賢大士。入自在定。證佛境界。則有普賢三昧品佛有依報。就依報中。先辨能具因緣。則有世界成就品次明所依剎海。則有華藏世界品依報既彰。宏麗正果。屬在尊嚴。故有毗盧遮那品又此第一會。為信樂之境。
第二會不離菩提場。受龍宮請。名普光明殿會。經有六品。辨信者之心。佛應眾生。先現三業。約身業以立稱。則有如來名號品約語業以闡教。則有四聖諦
【現代漢語翻譯】 現代漢語譯本：第三十一品《如來壽量品》。第三十二品《諸菩薩住處品》。這兩品共一卷。第三十三品《佛不思議法品》兩卷。第三十四品《如來十身相海品》。第三十五品《如來隨好光明功德品》。這兩品共一卷。第三十六品《普賢行品》一卷。第三十七品《如來出現品》三卷，第八次重在普光明殿舉行的法會，經文為一品。第三十八品《離世間品》七卷，第九次在逝多林舉行的法會，經文為一品。第三十九品《入法界品》二十一卷。
題目標註為《大方廣佛華嚴》的原因是：『大方廣』指的是法，『佛華嚴』指的是人。另外，『大』意味著體性的周遍，『方廣』意味著作用的廣大。依據體性而生起作用，稱為『大廣』。『佛』是證悟和宣說真理的人，『華嚴』是修持因地而莊嚴果地。經文詮釋了這些意義，所以稱為《大方廣佛華嚴經》。這部經總共有七處九會，三十九品，共八十卷。
第一次法會在菩提場阿蘭若（Aranya，意為寂靜處）舉行，經文有六品，闡明佛的果德。毗盧遮那（Vairocana，意為光明遍照）初成正覺，十方眾主，如大自在天王（Mahesvara，意為大自在），以及菩薩等，共有四十眾，同類眷屬，數量如同各個佛剎的微塵數，都來到法會之中。因此有《世主妙嚴品》，講述海眾聚集的情況。佛顯現真實的儀容，則有《如來相品》，講述真相離相，不是小菩薩所能觀察到的。所以普賢（Samantabhadra，意為普皆賢善）大士，進入自在禪定，證悟佛的境界，則有《普賢三昧品》。佛有依報，就依報之中，先辨別能具足的因緣，則有《世界成就品》，其次闡明所依止的剎土之海，則有《華藏世界品》。依報既然彰顯，宏偉壯麗的正果，就屬於尊嚴，所以有《毗盧遮那品》。另外，這第一次法會，是信樂的境界。
第二次法會不離開菩提場，接受龍宮的邀請，名為普光明殿會，經文有六品，辨別信者的心。佛應眾生，先顯現三業。約身業而立稱，則有《如來名號品》，約語業而闡述教義，則有《四聖諦》。
【English Translation】 English version: Chapter 31, 'Lifespan of the Tathagata'. Chapter 32, 'Abodes of Various Bodhisattvas'. These two chapters comprise one volume. Chapter 33, 'Inconceivable Qualities of the Buddhas', two volumes. Chapter 34, 'Seas of Marks and Characteristics of the Ten Bodies of the Tathagata'. Chapter 35, 'Meritorious Virtues of the Minor Marks and Light of the Tathagata'. These two chapters comprise one volume. Chapter 36, 'Practices and Vows of Samantabhadra', one volume. Chapter 37, 'Appearance of the Tathagata', three volumes, with the eighth assembly re-held at the Universal Light Hall, consisting of one chapter. Chapter 38, 'Leaving the World', seven volumes, with the ninth assembly held at Jeta Grove, consisting of one chapter. Chapter 39, 'Entering the Dharma Realm', twenty-one volumes.
The reason for the title 'Great Expansive Buddha Garland (Avatamsaka)' is that 'Great Expansive' refers to the Dharma, and 'Buddha Garland' refers to the person. Furthermore, 'Great' signifies the pervasiveness of the essence, and 'Expansive' signifies the vastness of the function. The arising of function based on essence is called 'Great Expansive'. 'Buddha' is the one who realizes and proclaims the truth, and 'Garland' is the adornment of the fruition through the cultivation of causes. The scripture elucidates these meanings, hence it is called the 'Great Expansive Buddha Garland Sutra'. This sutra comprises a total of seven locations, nine assemblies, and thirty-nine chapters, totaling eighty volumes.
The first assembly was held at the Aranya (Aranya, meaning quiet place) of the Bodhi field, with six chapters elucidating the Buddha's fruition virtues. Vairocana (Vairocana, meaning universally illuminating) initially attained perfect enlightenment, and the lords of the ten directions, such as Mahesvara (Mahesvara, meaning great sovereign), along with Bodhisattvas, totaling forty assemblies, kindred retinues, numbering like the dust motes of each Buddha-land, all arrived at the assembly. Therefore, there is the 'Wondrous Adornments of World Rulers' chapter, describing the gathering of the sea of beings. The Buddha manifests true appearance, hence there is the 'Appearance of the Tathagata' chapter, describing the true appearance apart from appearances, which cannot be observed by lesser Bodhisattvas. Therefore, the great being Samantabhadra (Samantabhadra, meaning universal worthy), enters the Samadhi of Sovereignty, realizing the Buddha's realm, hence there is the 'Samantabhadra's Samadhi' chapter. The Buddha has a dependent reward, and within the dependent reward, first discern the causes and conditions that can be fully possessed, hence there is the 'World System Formation' chapter, and then elucidate the sea of lands relied upon, hence there is the 'Garland Array World' chapter. Since the dependent reward is manifested, the grand and magnificent proper reward belongs to the dignified, hence there is the 'Vairocana' chapter. Furthermore, this first assembly is the realm of faith and joy.
The second assembly does not leave the Bodhi field, accepting the invitation of the Dragon Palace, and is named the Universal Light Hall Assembly, with six chapters discerning the minds of believers. The Buddha responds to sentient beings, first manifesting the three karmas. Establishing a title based on bodily karma, there is the 'Names of the Tathagata' chapter, and elucidating the teachings based on verbal karma, there are the 'Four Noble Truths'.
品約意業以警眾。則有光明覺品欲生正信。先須正解。故有菩薩問明品解而不行。如說食求飽足。以立行以解解。故有凈行品因行以成德之。為眾善之元。故有賢首品此第二會雖明正信。未立慧根。如彼輕毛隨風無定。
第三不離菩提場。受天王請。升忉利天宮會。經有六品。生正慧根。升忉利天宮。化主赴眾。忉利天宮偈贊品助化贊德。此之二品。當會由常。十住品。辨住中之解。梵行品。明住中之行。發菩提心功德品。彰住中之德。此之三品。當會正說。明法一品。當會□進。此會正慧既明。
第四不起菩提場。升夜摩天宮會。經有四品。托彼慧根。生其正行。升夜摩天宮品。應物合如。夜摩宮中偈贊品。德無不備。此之二品。當會興彼。十行品。正辨成行。十無盡藏品。攝行進。此後會。雖立根莖。而枝葉未布。
第五不起菩提場。升兜率天宮會。經有三品。明迴向愿。遍眾生界普蔭無唯。升兜率天宮品。明於佛有感必□。兜率宮中偈贊品。表于眾無德不稱。十回向品。即當會正說。言迴向者。回自向他。回小向大。回事向理。由三迴向。證彼三身。前□五會。住極三賢。
第六不動菩提場。應他化自在天宮會。經有一品。登於十聖。明十地住。又賢者善也。聖者正也。所言三者。十
【現代漢語翻譯】 現代漢語譯本： 《品約意業以警眾》旨在警示大眾注意自己的意念活動。《光明覺品》是爲了生起真正的信心，而要生起正信，首先必須要有正確的理解。因此有了《菩薩問明品》，但僅僅理解而不付諸行動，就像只是談論食物卻想以此來填飽肚子。爲了通過行動來鞏固理解，所以有了《凈行品》，通過實踐來成就德行。爲了成為一切善行的根源，所以有了《賢首品》。這第二次集會雖然闡明了正信，但還沒有建立起智慧的根基，就像輕飄飄的羽毛隨風飄蕩，沒有定所。
第三次集會沒有離開菩提道場，應天王之請，升到忉利天宮（Trāyastriṃśa Palace，三十三天宮）舉行。這次集會有六品經文。《升忉利天宮品》是爲了生起真正的智慧之根。《忉利天宮偈贊品》是爲了幫助教化和讚歎功德。這兩品經文是這次集會的常態。《十住品》辨別安住其中的理解。《梵行品》闡明安住其中的修行。《發菩提心功德品》彰顯安住其中的德行。這三品經文是這次集會的主要內容。《明法品》是這次集會的增進。這次集會正慧已經闡明。
第四次集會沒有離開菩提道場，升到夜摩天宮（Yāma Palace，夜摩天宮）舉行。這次集會有四品經文，依託那智慧之根，生起真正的行動。《升夜摩天宮品》是應物而合於真如。《夜摩宮中偈贊品》是功德無所不備。這兩品經文是這次集會興起的內容。《十行品》正是辨別成就行動。《十無盡藏品》是攝取行動的增進。這次集會雖然建立了根莖，但枝葉還沒有展開。
第五次集會沒有離開菩提道場，升到兜率天宮（Tuṣita Palace，兜率天宮）舉行。這次集會有三品經文，闡明迴向的願力，普遍廕庇眾生界，沒有遺漏。《升兜率天宮品》闡明對於佛的感應必定有所迴應。《兜率宮中偈贊品》表明對於大眾沒有不稱頌的功德。《十回向品》就是這次集會的主要內容。所謂迴向，就是回自己向他人，回小向大，回事向理。通過這三種迴向，證得那三身（Trikāya）。前面五次集會，安住于極位的三賢。
第六次集會沒有移動菩提道場，應他化自在天宮（Parinirmita-vaśavartin Palace，他化自在天宮）舉行。這次集會有一品經文，登上十聖位，闡明十地（Daśa-bhūmi）的安住。賢，是善的意思；聖，是正的意思。所說的三，是指十。
【English Translation】 English version: 'Pǐn Yuē Yì Yè Yǐ Jǐng Zhòng' (品約意業以警眾) aims to alert the public to pay attention to their mental activities. 'Guāng Míng Jué Pǐn' (光明覺品) is to generate true faith, and to generate true faith, one must first have a correct understanding. Therefore, there is 'Pú Sà Wèn Míng Pǐn' (菩薩問明品), but understanding without action is like just talking about food and wanting to fill one's stomach with it. In order to consolidate understanding through action, there is 'Jìng Xíng Pǐn' (凈行品), to achieve virtue through practice. In order to become the source of all good deeds, there is 'Xián Shǒu Pǐn' (賢首品). Although this second assembly clarified true faith, it has not yet established the foundation of wisdom, like light feathers fluttering in the wind, without a fixed place.
The third assembly did not leave the Bodhi field, and at the invitation of the Heavenly King, ascended to the Trāyastriṃśa Palace (忉利天宮, Thirty-three Heavens Palace). This assembly has six chapters of scriptures. 'Shēng Dāolì Tiāngōng Pǐn' (升忉利天宮品) is to generate the root of true wisdom. 'Dāolì Tiāngōng Jì Zàn Pǐn' (忉利天宮偈贊品) is to help teach and praise merit. These two chapters are the norm of this assembly. 'Shí Zhù Pǐn' (十住品) distinguishes the understanding of dwelling in it. 'Fàn Xíng Pǐn' (梵行品) clarifies the practice of dwelling in it. 'Fā Pútí Xīn Gōngdé Pǐn' (發菩提心功德品) demonstrates the virtue of dwelling in it. These three chapters are the main content of this assembly. 'Míng Fǎ Pǐn' (明法品) is the advancement of this assembly. In this assembly, true wisdom has been clarified.
The fourth assembly did not leave the Bodhi field, and ascended to the Yāma Palace (夜摩天宮, Yāma Heaven Palace). This assembly has four chapters of scriptures, relying on that root of wisdom to generate true action. 'Shēng Yèmó Tiāngōng Pǐn' (升夜摩天宮品) is to respond to things and conform to Suchness. 'Yèmó Gōngzhōng Jì Zàn Pǐn' (夜摩宮中偈贊品) is that merit is fully prepared. These two chapters are the content of this assembly's rise. 'Shí Xíng Pǐn' (十行品) precisely distinguishes the achievement of action. 'Shí Wú Jìn Zàng Pǐn' (十無盡藏品) is to capture the advancement of action. Although this assembly established the roots and stems, the branches and leaves have not yet unfolded.
The fifth assembly did not leave the Bodhi field, and ascended to the Tuṣita Palace (兜率天宮, Tuṣita Heaven Palace). This assembly has three chapters of scriptures, clarifying the power of dedication, universally sheltering the realm of sentient beings, without omission. 'Shēng Dōushuài Tiāngōng Pǐn' (升兜率天宮品) clarifies that there must be a response to the Buddha's induction. 'Dōushuài Gōngzhōng Jì Zàn Pǐn' (兜率宮中偈贊品) indicates that there is no merit that is not praised for the public. 'Shí Huíxiàng Pǐn' (十回向品) is the main content of this assembly. The so-called dedication is to turn oneself to others, turn the small to the large, turn the matter to the principle. Through these three dedications, one attains the Trikāya (三身). The previous five assemblies dwell in the three sages of the extreme position.
The sixth assembly did not move the Bodhi field, and responded to the Parinirmita-vaśavartin Palace (他化自在天宮, Paranirmita-vasavartin Heaven Palace). This assembly has one chapter of scriptures, ascending to the ten holy positions, clarifying the dwelling of the Daśa-bhūmi (十地, Ten Grounds). 'Xián' (賢, virtuous) means good; 'Shèng' (聖, holy) means righteous. The so-called three refers to ten.
住為下賢。約慧斷惠以標名。十行為中賢。約修進善以立稱。十回向為上賢。約自利利他為勝愿。故有三賢矣。然地有產生之義。表此無漏聖智。能生菩薩成佛果德。故如地也。背凡登聖。斷障證真。創生佛家。故名歡喜。二離垢地者。凈修三業。如火鍊金。離誤犯戒垢。故名離垢。三發光地者。修證禪定。能現神通。發妙慧光。故名發光。四焰慧者。定能起慧。以三十七品無漏慧火。燒煩惱薪。故名焰慧。五難勝地者。真俗二智。行相牙違。合令相應。故名難勝。六現前地者。般若正智。了十二因緣。拔無明根。入三解脫。法空真理。明現在前。故名現前。七遠行地者。常住三昧。不礙起用。出過有無。下位莫測。前之六地。人天二乘猶許共行。今此獨起。故之遠行。八不動地者。證無生忍。不為相用功行所動。蒙佛七勸。因起十身相作。及十自在。法駛流中任運而轉。不假作意。故名不動。九善慧地者。前證法體。今此起用。專學法王。宴寢語默。具四十無礙辨之眾生相。為大法師。無求不應。故名善慧。十法雲地者。大法智云能隔塵惑。諸佛法雨悉能受為。復以法雨遍屬群品。故名法雲。又初二三地。同人天行。四五六地。同二乘行。第七一地。同大乘行。八九十地。入一乘行。故有十聖矣。
第七不動
【現代漢語翻譯】 下賢指的是安住于某種狀態的人。依據智慧斷除迷惑來標明名稱。中賢指的是十行位菩薩，依據修習增進善行來建立稱謂。上賢指的是十回向位菩薩，依據自利利他的行為作為殊勝的願望。因此有了三賢的說法。而『地』有產生、生長的含義，表示這種無漏的聖潔智慧，能夠產生菩薩成就佛果的功德，所以用『地』來比喻。背離凡夫，登上聖位，斷除煩惱障礙，證得真如，開創佛法之家，所以稱為歡喜地（Pramudita）。二地離垢地（Vimala）指的是清凈地修持身口意三業，如同用火來鍊金，遠離違犯戒律的污垢，所以稱為離垢地。三地發光地（Prabhakari）指的是修習禪定，能夠顯現神通，發出微妙的智慧之光，所以稱為發光地。四地焰慧地（Arcismati）指的是禪定能夠生起智慧，用三十七道品無漏的智慧之火，焚燒煩惱的薪柴，所以稱為焰慧地。五地難勝地（Sudurjaya）指的是真諦和俗諦兩種智慧，它們的行相相互牴觸，將它們合在一起使之相應，所以稱為難勝地。六地現前地（Abhimukhi）指的是般若正智，明瞭十二因緣，拔除無明的根本，進入空、無相、無愿三種解脫之門，法空的真理，明顯地呈現在眼前，所以稱為現前地。七地遠行地（Duramgama）指的是安住于常住三昧，不妨礙各種作用的生起，超出有和無的對立，下位的菩薩無法測度。之前的六地，人天乘和二乘聖者還允許共同修習，現在此地獨自超拔，所以稱為遠行地。八地不動地（Acala）指的是證得無生法忍，不被外在的現象、作用和功行所動搖，蒙受諸佛的七次勸請，因此生起十身相的示現，以及十種自在，在佛法的洪流中任運而轉，不需要刻意造作，所以稱為不動地。九地善慧地（Sadhumati）指的是之前證得法體，現在生起妙用，專門學習法王（佛）的言行舉止，具備四十種無礙辯才的眾生相，成為大法師，眾生的祈求沒有不應驗的，所以稱為善慧地。十地法雲地（Dharmamegha）指的是大法智云能夠隔絕塵世的迷惑，諸佛的法雨全部能夠承受，又用法雨普遍地施予眾生，所以稱為法雲地。另外，初地、二地、三地，與人天乘的修行相同；四地、五地、六地，與二乘的修行相同；七地，與大乘的修行相同；八地、九地、十地，進入一乘的修行。所以有了十聖的說法。 第七不動地
【English Translation】 Lower sages are those who dwell in a certain state. Their names are designated based on the wisdom that cuts off delusion. Middle sages are the Bodhisattvas of the Ten Practices, whose titles are established based on cultivating and increasing good deeds. Higher sages are the Bodhisattvas of the Ten Dedications, whose actions of benefiting themselves and others are regarded as supreme vows. Thus, there are the Three Sages. Furthermore, 'ground' (bhumi) has the meaning of generation and growth, indicating that this un-outflow (Anasrava) sacred wisdom can produce the merit and virtue of a Bodhisattva attaining Buddhahood; therefore, it is likened to 'ground'. Turning away from ordinary beings and ascending to the state of a sage, cutting off afflictions and obstacles, realizing the truth, and initiating the family of the Buddha, hence it is called the Joyful Ground (Pramudita). The Second Ground, the Immaculate Ground (Vimala), refers to the pure cultivation of body, speech, and mind, like refining gold with fire, being free from the defilements of violating precepts; therefore, it is called the Immaculate Ground. The Third Ground, the Luminous Ground (Prabhakari), refers to cultivating and realizing Dhyana (meditative absorption), being able to manifest supernormal powers, and emitting subtle light of wisdom; therefore, it is called the Luminous Ground. The Fourth Ground, the Radiant Wisdom Ground (Arcismati), refers to Dhyana being able to generate wisdom, using the un-outflow fire of the Thirty-seven Limbs of Enlightenment to burn the firewood of afflictions; therefore, it is called the Radiant Wisdom Ground. The Fifth Ground, the Difficult to Conquer Ground (Sudurjaya), refers to the two wisdoms of truth and convention, whose characteristics contradict each other, uniting them to make them correspond; therefore, it is called the Difficult to Conquer Ground. The Sixth Ground, the Manifest Ground (Abhimukhi), refers to the correct wisdom of Prajna (transcendental wisdom), understanding the Twelve Links of Dependent Origination, uprooting the root of ignorance, and entering the three gates of liberation—emptiness, signlessness, and wishlessness. The truth of the emptiness of phenomena is clearly manifested before one; therefore, it is called the Manifest Ground. The Seventh Ground, the Far-Reaching Ground (Duramgama), refers to abiding in the Samadhi (state of meditative absorption) of permanence, without hindering the arising of various functions, transcending the opposition of existence and non-existence, which cannot be fathomed by Bodhisattvas of lower levels. The previous six grounds were still allowed to be practiced jointly by humans, Devas (gods), and the followers of the Two Vehicles (Sravakas and Pratyekabuddhas), but now this ground is uniquely transcendent; therefore, it is called the Far-Reaching Ground. The Eighth Ground, the Immovable Ground (Acala), refers to realizing the non-origination of phenomena, not being moved by external phenomena, functions, or meritorious practices, receiving the seven exhortations of the Buddhas, and thus generating the manifestation of the ten bodies, as well as the ten kinds of freedom, revolving freely in the torrent of the Dharma, without needing intentional effort; therefore, it is called the Immovable Ground. The Ninth Ground, the Ground of Good Wisdom (Sadhumati), refers to previously realizing the essence of the Dharma, and now generating wonderful functions, specializing in learning the words and deeds of the Dharma King (Buddha), possessing the characteristics of beings with forty kinds of unobstructed eloquence, becoming a great Dharma master, and fulfilling the requests of beings without fail; therefore, it is called the Ground of Good Wisdom. The Tenth Ground, the Cloud of Dharma Ground (Dharmamegha), refers to the great wisdom cloud that can isolate the delusions of the world, being able to receive all the Dharma rain of the Buddhas, and also universally bestowing the Dharma rain upon sentient beings; therefore, it is called the Cloud of Dharma Ground. In addition, the First, Second, and Third Grounds are the same as the practices of humans and Devas; the Fourth, Fifth, and Sixth Grounds are the same as the practices of the Two Vehicles; the Seventh Ground is the same as the practices of the Mahayana (Great Vehicle); the Eighth, Ninth, and Tenth Grounds enter the practices of the One Vehicle (Ekayana). Therefore, there are the Ten Sages. The Seventh, Immovable Ground
菩提場。重會普光明殿。經有十一品。前明三賢十聖。行位將終。今此因圓果滿也。十定品。修十三昧。證有即非有。十通品。十慧發明。知空即不空。十忍品。定慧均平。空有一貫。阿僧祇品。能數既多。算不可及。明之德廣也。如來壽量品。豎窮來際。菩薩住處品。橫遍十方。此上六品。並是菩薩地位功德。即等覺因。成下之五。文理雙融。妙覺果滿。將成妙覺。先證妙法。故有佛不思議法品妙法既立。必成妙身。故有十身相海品大相既成。次明好德。則有隨好光明功德品津樑既備。濟渡為功。益物無偏。則有普賢行品普賢在心。須呈果相。則有如來出現品。
第八不離前處。再會普光明殿。經有一品。名離世間謂前七會。以差別法。而生其解。當會約仗解成圓融行。所以普慧菩薩起二百問。普賢菩薩二千行答。雖修諸行之法。無性非相。既遷恒在世間。名離世間。
第九不動寂滅道場。而現逝多林會。經有一品。名入法界謂前離世間。今入法界明證也。佛入師子頻申三昧。欲令大眾頓證普門故。所以文殊大士出善住閣。行化南方。于福城東古佛塔所。會進多眾。發菩提心。唯有善財童子。歷一百一十城。遇善知識。各得三昧解脫門。終至普賢菩薩。於一一毛端。頓證解脫。含同果海。
又此
【現代漢語翻譯】 現代漢語譯本 菩提場（Bodhimanda，證悟之地）。再次聚會在普光明殿。這部經共有十一品。前面闡明了三賢十聖（Three Worthies and Ten Saints）的修行位次即將結束。現在是因為圓滿，果也圓滿。十定品，修習十三種三昧（thirteen samadhis），證悟到『有』即『非有』。十通品，十種智慧發明，了知『空』即『非空』。十忍品，定慧均等，空與有融為一體。阿僧祇品，能計數的事物既然眾多，算術也無法窮盡，說明功德廣大。如來壽量品，時間上窮盡未來。菩薩住處品，空間上遍及十方。以上六品，都是菩薩的地位功德，即等覺之因，成就下面的五品。文理相互融合，妙覺之果圓滿。將要成就妙覺，先要證得妙法，所以有佛不思議法品。妙法既然確立，必定成就妙身，所以有十身相海品。大相既然成就，其次闡明好德，則有隨好光明功德品。津樑既然完備，濟渡就是功德，利益萬物沒有偏頗，則有普賢行品。普賢在心中，必須呈現果相，則有如來出現品。 第八次集會沒有離開之前的處所，再次聚會在普光明殿。經有一品，名為離世間，意思是之前的七次集會，以差別之法，而生起理解。這次集會大約憑藉理解成就圓融之行。所以普慧菩薩（Universal Wisdom Bodhisattva）提出二百個問題，普賢菩薩（Samantabhadra Bodhisattva）用二千種修行來回答。雖然修習各種行持之法，但無自性，非實相。既然遷移恒常存在於世間，名為離世間。 第九次集會在不動寂滅道場，而顯現逝多林會。經有一品，名為入法界，意思是之前是離世間，現在是入法界，表明證悟。佛入師子頻申三昧（Lion's Yawning Samadhi），想要讓大眾頓悟普門。所以文殊大士（Manjushri Bodhisattva）從善住閣出發，前往南方教化，在福城東邊的古佛塔處，會合眾多人，發起菩提心。只有善財童子（Sudhana），經歷一百一十座城市，遇到善知識，各自得到三昧解脫門，最終到達普賢菩薩處，在每一個毛孔端，頓悟解脫，包含相同的果海。 又此
【English Translation】 English version Bodhimanda (Bodhimanda, the place of enlightenment). Reassembling in the Universal Light Hall. This sutra has eleven chapters. The previous chapters explain that the practice positions of the Three Worthies and Ten Saints are about to end. Now it is because the cause is complete and the fruit is also complete. The Chapter on Ten Samadhis, cultivating thirteen samadhis, realizes that 'existence' is 'non-existence'. The Chapter on Ten Supernatural Powers, the ten wisdoms are revealed, knowing that 'emptiness' is 'non-empty'. The Chapter on Ten Forbearances, meditation and wisdom are equal, emptiness and existence are integrated. The Chapter on Asamkhya, since the things that can be counted are numerous, arithmetic cannot exhaust them, indicating the vastness of merit. The Chapter on the Life Span of the Tathagata, time extends to the end of the future. The Chapter on the Abode of Bodhisattvas, space pervades the ten directions. The above six chapters are all the merits of the Bodhisattva's position, which is the cause of Equal Enlightenment, accomplishing the following five chapters. The text and meaning are mutually integrated, and the fruit of Wonderful Enlightenment is complete. About to achieve Wonderful Enlightenment, first realize the Wonderful Dharma, so there is the Chapter on the Inconceivable Dharma of the Buddha. Since the Wonderful Dharma is established, the Wonderful Body must be achieved, so there is the Chapter on the Ocean of Marks of the Ten Bodies. Since the Great Marks are achieved, next explain the good virtues, then there is the Chapter on the Merits of the Light of the Minor Marks. Since the bridge is complete, salvation is merit, and benefiting all things is impartial, then there is the Chapter on the Practices of Samantabhadra. Samantabhadra is in the heart, and the fruit appearance must be presented, then there is the Chapter on the Appearance of the Tathagata. The eighth assembly did not leave the previous place, and reassembled in the Universal Light Hall. There is one chapter in the sutra, named Leaving the World, meaning that the previous seven assemblies generated understanding through differentiated dharmas. This assembly roughly relies on understanding to achieve the practice of perfect integration. Therefore, Universal Wisdom Bodhisattva (Pu Hui Pusa) raised two hundred questions, and Samantabhadra Bodhisattva (Pu Xian Pusa) answered with two thousand practices. Although practicing various methods of conduct, they have no self-nature and are not real appearances. Since moving and constantly existing in the world, it is called Leaving the World. The ninth assembly appeared at the Jetavana Grove while remaining in the Immovable Stillness Enlightenment Place. There is one chapter in the sutra, named Entering the Dharma Realm, meaning that previously it was Leaving the World, and now it is Entering the Dharma Realm, indicating realization. The Buddha entered the Lion's Yawning Samadhi, wanting to enable the masses to have a sudden enlightenment of the Universal Gate. Therefore, Manjushri Bodhisattva (Wen Shu Da Shi) set out from the Good Abode Pavilion and went south to teach, and at the ancient Buddha pagoda east of Fortune City, he met many people and aroused the Bodhi mind. Only Sudhana (Shan Cai Tong Zi) experienced one hundred and ten cities, met good teachers, and each obtained the Samadhi Liberation Gate, and finally arrived at Samantabhadra Bodhisattva, and at the end of each pore, he suddenly realized liberation, containing the same ocean of fruit. Also this
九會。第一會舉所信之佛。第二會能信之心。第三會依信生解。第四會依解起行。第五會依行發願。第六會三賢位極。聖地將登。第七會中攝因成果。第八會有無雙泯。非真妄之可分。第九會境智一如。豈筌蹄之所及。又總言之。初會舉依正兩報。為所信佛。第九會明其信者。能成佛人。則初末兩會。合是一義。則題中佛字也。從第二會至第八會。則彼佛因。則題中華字也。因有階降。故中七會以則之。果無分限。唯一佛以證之。嚴者以願行之華因。嚴彼法身之佛果也。又佛華嚴是能傳法之人。大方廣是所傳教之法。以法成人。先云大方廣也。以人傳法。故云佛華嚴也。人中攝因成果。唯佛也。法中攝用歸體。唯大也。大是所證之法界。佛是能證之大智。佛之與大如光空。空外無光。大外無佛。空光一體。佛冥契不可分也。心緣莫到。言說不及。能詮此義。故以為經。此乃因理故成教。因教以見理。經云。如因日光照。還見於日輪。因佛智慧光。見佛所行道。以佛常故。經法亦常。所以然者。未曾有日舍于光明。經云。閻浮提人。隔須彌山。見日出沒。日中住者。常隨於日。無有出沒。凡隔無明。見佛隱現。諸大菩薩常隨於佛。無有隱現。日輪是體。光明為用。未曾有體而不具用。由有光用。行者見道。所作成辦。佛
【現代漢語翻譯】 現代漢語譯本 九會：第一會闡述所信仰的佛（所信之佛），第二會闡述能生起信仰的心（能信之心），第三會闡述依憑信仰產生理解（依信生解），第四會闡述依憑理解開始修行（依解起行），第五會闡述依憑修行發起誓願（依行發願），第六會闡述三賢位的修行達到極致，即將登上聖地（三賢位極，聖地將登），第七會闡述包含因地修行和果地證悟（攝因成果），第八會闡述有和無的對立泯滅，不再能區分真實和虛妄（有無雙泯，非真妄之可分），第九會闡述境界和智慧融為一體，不是語言文字所能表達的（境智一如，豈筌蹄之所及）。 總而言之，第一會闡述依報和正報，作為所信仰的佛（依正兩報，為所信佛），第九會闡明信仰者能夠成就佛的果位（能成佛人），那麼最初和最後兩會，合起來是一個意思，也就是題目中的『佛』字所指代的。 從第二會到第八會，闡述了成佛的因地修行（彼佛因），也就是題目中的『華』字所指代的。因為因地修行有階梯和次第，所以中間七會用『則』字來連線。果地的證悟沒有分別和界限，唯一佛的果位可以證明這一點（果無分限，唯一佛以證之）。用誓願和修行的華美之因，來莊嚴那法身的佛果（嚴者以願行之華因，嚴彼法身之佛果也）。 『佛華嚴』是能夠傳授佛法的人，『大方廣』是所傳授的教法。用佛法來成就人，所以先說『大方廣』。用人來傳授佛法，所以說『佛華嚴』。在人中包含因地修行和果地證悟，唯有佛才能做到。在佛法中包含作用和歸於本體，唯有『大』才能做到。『大』是所證悟的法界，佛是能夠證悟的大智慧。佛和大，就像光明和虛空，虛空之外沒有光明，大之外沒有佛。虛空和光明是一體的，佛的證悟是不可分割的（佛冥契不可分也）。 心識的攀緣無法到達，語言的描述無法企及，能夠詮釋這個意義的，所以稱之為『經』。這是因為理解了真理，所以成就了教法；因為教法，所以能夠見到真理。經中說：『如同憑藉陽光的照耀，才能看見太陽的輪廓；憑藉佛的智慧之光，才能看見佛所修行的道路。』因為佛是永恒不變的，所以經法也是永恒不變的。之所以這樣說，是因為從來沒有太陽捨棄光明的。 經中說：『閻浮提（Jambudvipa，指我們所居住的這個世界）的人，隔著須彌山（Mount Sumeru，佛教宇宙觀中的聖山），看見太陽的升起和落下；住在太陽中間的人，總是跟隨太陽，沒有升起和落下。』凡夫隔著無明，看見佛的隱沒和顯現；諸大菩薩總是跟隨佛，沒有隱沒和顯現。太陽的輪廓是本體，光明是作用，從來沒有本體而不具備作用的。因為有光明的作用，修行者才能看見道路，所作所為才能成就，佛也是如此。
【English Translation】 English version The Nine Assemblies: The first assembly elucidates the Buddha in whom one believes (所信之佛, suo xin zhi fo), the second elucidates the mind that can generate faith (能信之心, neng xin zhi xin), the third elucidates understanding arising from faith (依信生解, yi xin sheng jie), the fourth elucidates practice arising from understanding (依解起行, yi jie qi xing), the fifth elucidates vows arising from practice (依行發願, yi xing fa yuan), the sixth elucidates the culmination of the Three Worthies' positions, about to ascend to the sacred ground (三賢位極，聖地將登, san xian wei ji, sheng di jiang deng), the seventh elucidates the inclusion of causal practice and fruition of enlightenment (攝因成果, she yin cheng guo), the eighth elucidates the annihilation of the duality of existence and non-existence, no longer able to distinguish between truth and falsehood (有無雙泯，非真妄之可分, you wu shuang min, fei zhen wang zhi ke fen), the ninth elucidates the unity of realm and wisdom, not attainable by language and words (境智一如，豈筌蹄之所及, jing zhi yi ru, qi quan ti zhi suo ji). In summary, the first assembly elucidates the dependent and rightful retributions as the Buddha in whom one believes (依正兩報，為所信佛, yi zheng liang bao, wei suo xin fo), the ninth assembly clarifies that the believer can achieve Buddhahood (能成佛人, neng cheng fo ren), so the first and last two assemblies together have one meaning, which is what the word 'Buddha' in the title refers to. From the second to the eighth assembly, the causal practice for attaining Buddhahood is elucidated (彼佛因, bi fo yin), which is what the word 'Flower' in the title refers to. Because causal practice has steps and order, the middle seven assemblies are connected with the word '則' (ze). The fruition of enlightenment has no distinctions or boundaries, and only the fruition of one Buddha can prove this (果無分限，唯一佛以證之, guo wu fen xian, wei yi fo yi zheng zhi). Use the beautiful cause of vows and practice to adorn the Dharma body of the Buddha (嚴者以願行之華因，嚴彼法身之佛果也, yan zhe yi yuan xing zhi hua yin, yan bi fa shen zhi fo guo ye). 'Buddha Flower Adornment' (佛華嚴, Fo Hua Yan) is the one who can transmit the Dharma, 'Great, Expansive, and Vast' (大方廣, Da Fang Guang) is the teaching that is transmitted. Use the Dharma to perfect people, so first say 'Great, Expansive, and Vast'. Use people to transmit the Dharma, so say 'Buddha Flower Adornment'. Among people, including causal practice and fruition of enlightenment, only the Buddha can do it. In the Dharma, including function and returning to the essence, only 'Great' can do it. 'Great' is the Dharmadhatu (法界, Fa Jie) that is realized, and the Buddha is the great wisdom that can realize it. The Buddha and the Great are like light and space, there is no light outside of space, and there is no Buddha outside of the Great. Space and light are one, and the Buddha's realization is inseparable (佛冥契不可分也, fo ming qi bu ke fen ye). The clinging of consciousness cannot reach it, and the description of language cannot attain it, so it is called 'Sutra' because it can interpret this meaning. This is because the teaching is achieved by understanding the truth; because of the teaching, the truth can be seen. The sutra says: 'Just as one can see the outline of the sun by the light of the sun; one can see the path practiced by the Buddha by the light of the Buddha's wisdom.' Because the Buddha is eternal and unchanging, the sutra is also eternal and unchanging. The reason for this is that the sun has never abandoned its light. The sutra says: 'People in Jambudvipa (閻浮提, Yan Fu Ti) see the rising and setting of the sun across Mount Sumeru (須彌山, Xu Mi Shan); people who live in the middle of the sun always follow the sun, without rising and setting.' Ordinary people see the Buddha's disappearance and appearance across ignorance; all great Bodhisattvas always follow the Buddha, without disappearance and appearance. The outline of the sun is the essence, and the light is the function, and there has never been an essence without function. Because of the function of light, practitioners can see the path, and what they do can be accomplished, and so is the Buddha.
法亦爾。則體演法為用。未曾有佛而不說經。由聞思法。知出離道。修戒定慧。悉得成就。經云。如有大經卷。量等三千界。在於一塵內。一切塵亦然。有一聰慧人。凈眼普明見。破塵出經卷。廣饒益眾生。故云大方廣佛華嚴經。但文義深。難可備陳。隨分見聞。濫為稱讚。儻一句一偈。與理相應。伏願。福祐無疆。上資聖壽。
貞元八年四月二十一日安國寺沙門靜居進上
辛酉秋七月初三日依高山寺古藏內所傳本書寫之初六日一校畢
西山梅村住庵善妙寺道棟書
【現代漢語翻譯】 現代漢語譯本：佛法也是如此。體現佛法的作用。沒有哪位佛陀不宣說佛經。通過聽聞和思考佛法，從而知曉脫離輪迴的道路。修習戒、定、慧，全部都能成就。《經》中說：『如果有一部巨大的經卷，它的體積相當於三千大千世界，存在於一粒微塵之內，每一粒微塵都是如此。有一位聰慧的人，用清凈的眼睛普遍而明晰地看見，打破微塵取出經卷，廣泛地饒益眾生。』所以說《大方廣佛華嚴經》。只是經文的意義深奧，難以全部陳述。我只是隨自己所見所聞，冒昧地加以稱讚。倘若有一句或一偈，與真理相應，懇請佛菩薩保佑，福德庇佑無邊無際，以此功德上報聖上的福壽。 貞元八年四月二十一日，安國寺沙門靜居敬上。 辛酉年秋七月初三日，依據高山寺古藏內所傳的本書抄寫，初六日校對完畢。 西山梅村住庵善妙寺道棟書。
【English Translation】 English version: The Dharma is also like this. It embodies the Dharma's function. There has never been a Buddha who did not expound the scriptures. Through hearing and contemplating the Dharma, one comes to know the path of liberation. By practicing morality (戒, Śīla), concentration (定, Samādhi), and wisdom (慧, Prajñā), all can be accomplished. The Sutra says: 'If there is a great scripture, its volume equal to three thousand worlds (三千界, Tri-sāhasra-mahā-sāhasra-loka-dhātu), existing within a single dust mote, and every dust mote is like this. There is a wise person, who sees universally and clearly with pure eyes, breaks open the dust mote and extracts the scripture, extensively benefiting sentient beings.' Therefore, it is called the Great Vaipulya Buddha Avatamsaka Sutra (大方廣佛華嚴經, Mahāvaipulya Buddhāvataṃsaka Sūtra). However, the meaning of the text is profound and difficult to fully explain. I am just presumptuously praising it according to what I have seen and heard. If even a single phrase or verse corresponds to the truth, I earnestly pray that the Buddhas and Bodhisattvas protect and bless us with boundless merit, and with this merit, I repay the Emperor's longevity. Respectfully presented by the Shramana Jingju of Anguo Temple on the 21st day of the fourth month of the eighth year of the Zhenyuan era. Copied on the 3rd day of the seventh month of autumn in the Xin You year, based on the book transmitted within the ancient collection of Kosanji Temple, and proofread on the 6th day. Written by Daodong of Zenmyo Temple, residing in Meimura Hermitage, Xishan.