T45n1871_華嚴經旨歸
大正藏第 45 冊 No. 1871 華嚴經旨歸
No. 1871
華嚴經旨歸
唐京兆西崇福寺沙門法藏述
夫以。主教圓通盡虛空于塵剎。帝珠方廣攬法界于毫端。無礙镕融盧舍那之妙境。有崖斯泯普賢眼之玄鑒。浩汗微言實叵尋其旨趣。宏深法海尤罕測于宗源。今略舉大綱開茲十義。撮其機要稱曰旨歸。庶探玄之士粗識其致焉。
一說經義 二說經時 三說經佛 四說經眾 五說經儀 六辯經教 七顯經義 八釋經意 九明經益 十示經圓
說經處第一
夫圓滿教起必周側于塵方。既為盡法界之談。詎可分其處別。今從狹至寬略開十處。初此閻浮。二週百億。三盡十方。四遍塵道。五通異界。六該別塵。七歸華藏。八重攝剎。九猶帝網。十餘佛同。初此閻浮者。謂此閻浮菩提樹等七處八會。說此經法。二週百億者。謂盡此娑婆百億閻浮覺樹王等。同時俱說。三盡十方者。謂盡於十方虛空法界。所有一切須彌山界。無不同時皆說此法。如光明覺品說。四遍塵道者。謂於十方虛空界中。一一塵處皆有彼剎。悉于其中演說此經五通異界者。謂樹形等異類世界。有不可說佛剎微塵等。一一流類皆遍十方虛空法界。為與前須彌山界等。互不相礙。各于其中轉尊
法輪。六該別塵者。謂盡虛空界一一塵道。各亦同前攝自同類無量剎海。而於其中亦說此經。七歸華藏者。謂此等一切雜染世界各皆同盡。唯是蓮華藏莊嚴世界海數過剎塵。一一皆悉遍周法界不相障礙。悉于其中演說斯法。八重攝剎者。於此華藏一一塵。皆攝無邊諸佛剎海。皆于其中說此經法。九猶帝網者。彼一一微塵。既各攝此無盡剎海。即此剎等復有微塵。彼諸塵內復有剎海。是即塵塵既其不盡。剎剎亦復不窮。如因陀羅網重重具十不可說其份量也。上來總是盧舍那佛說華嚴處。問若如上說。即七處八會皆悉雜亂。如上忉利天處說十住時。既遍虛空周側毛道。未知夜摩等處亦說十住不。設爾何失。二俱有過。若彼不說即說處不遍。若彼亦說。何故經中雲。忉利說十住法。夜摩等處說十行等。答此說十住忉利天處。既遍十方一切塵道。是故夜摩等處皆有忉利。即于如此遍夜摩等忉利天處說十住。是故忉利無不普遍。仍非夜摩。夜摩等處說十行等。皆亦遍於忉利等處。仍非忉利當知亦爾。若約十住與十行等全位相攝。即彼此互無各遍法界。若約諸位相資。即此彼互有同遍法界。餘一一品一一文處。皆亦如是。準以思之。十餘佛同者。如此一佛說華嚴處如是不同。是即十方一切余佛。各說華嚴處皆不同。準前知之。經云
【現代漢語翻譯】 現代漢語譯本 法輪。六該別塵者，是指窮盡虛空界中每一個微塵所包含的道路，都各自如同前面所說的那樣，攝取與其同類的無量剎土之海。並且在這些剎土之海中也宣說此經（《華嚴經》）。 七歸華藏者，是指這些所有雜染的世界都各自窮盡，唯有蓮華藏莊嚴世界海的數量超過了剎塵。每一個世界海都遍佈整個法界，互不障礙，並且都在其中演說此法。 八重攝剎者，是指在這華藏世界海的每一個微塵中，都攝取了無邊的諸佛剎土之海，並且都在其中宣說此經之法。 九猶帝網者，是指那每一個微塵，既然各自攝取了這無盡的剎土之海，那麼這些剎土等中又包含有微塵，那些微塵內又包含有剎土之海。這就是微塵與微塵之間無窮無盡，剎土與剎土之間也永無止境，如同因陀羅網（Indra's net）一樣重重疊疊，具備十個不可說的份量。 以上所說的，總的來說是盧舍那佛（Vairocana Buddha）宣說《華嚴經》的處所。 問：如果像上面所說的那樣，那麼七處八會（seven locations and eight assemblies）豈不是都雜亂無章了？比如在上面忉利天（Trayastrimsa Heaven）處宣說十住（Ten Abodes）時，既然遍佈虛空，周匝毛孔，那麼不知道夜摩天（Yama Heaven）等處是否也宣說十住？如果這樣假設，會有什麼缺失？ 答：兩種假設都有過失。如果他們沒有宣說，那麼就說明宣說的處所不遍及一切。如果他們也宣說了，那麼為什麼經中說，『忉利天宣說十住之法，夜摩天等處宣說十行（Ten Practices）等』？ 答：此地所說的在忉利天處宣說十住，既然遍佈十方一切微塵之道，所以夜摩天等處都有忉利天，即在如此遍佈夜摩天等的忉利天處宣說十住。因此，忉利天無所不普遍，但仍然不是夜摩天。夜摩天等處宣說十行等，也都遍佈于忉利天等處，但仍然不是忉利天，應當知道也是如此。如果按照十住與十行等全位相攝的觀點來看，那麼彼此之間互相沒有各自遍佈法界的情況。如果按照諸位相資的觀點來看，那麼彼此之間互相有共同遍佈法界的情況。其餘每一品、每一文處，都也應當像這樣，以此類推思考。 十餘佛同者，是指如此一佛宣說《華嚴經》的處所如此不同，那麼十方一切其餘諸佛，各自宣說《華嚴經》的處所也都不相同，參照前面所說的就可以知道了。經中說
【English Translation】 English version The 'Dharma Wheel. Six: Each Dust Separately' refers to each path of dust in the exhausted realm of space, each also like the previous, encompassing countless Buddha-lands' oceans of the same kind. And within them, this Sutra (Avatamsaka Sutra) is also expounded. Seven: Returning to the Flower Treasury' means that all these defiled worlds are each exhausted, only the adorned ocean of the Lotus Flower Treasury World exceeds the number of lands' dust. Each and every one pervades the entire Dharma Realm without obstructing each other, and within them, this Dharma is expounded. Eight: Repeatedly Encompassing Lands' means that in each dust of this Flower Treasury, it encompasses boundless oceans of Buddha-lands, and within them, this Sutra's Dharma is expounded. Nine: Like Indra's Net' means that each and every one of those minute dust particles, since each encompasses this endless ocean of lands, then these lands and others also contain minute dust particles, and within those dust particles, there are oceans of lands. This means that dust particles are inexhaustible, and lands are also endless, like Indra's net, layer upon layer, possessing ten unspeakable quantities. The above, in general, is the place where Vairocana Buddha expounds the Avatamsaka Sutra. Question: If it is as described above, wouldn't the seven locations and eight assemblies be all mixed up? For example, when the Ten Abodes are expounded in the Trayastrimsa Heaven, since it pervades space and the pores of the skin, I wonder if the Yama Heaven and other places also expound the Ten Abodes? If this is assumed, what would be the deficiency? Answer: Both assumptions have faults. If they did not expound it, then it means that the place of exposition does not pervade everything. If they also expounded it, then why does the Sutra say, 'The Trayastrimsa Heaven expounds the Dharma of the Ten Abodes, the Yama Heaven and other places expound the Ten Practices, etc.'? Answer: The Ten Abodes expounded in the Trayastrimsa Heaven, as mentioned here, since it pervades all the paths of dust in the ten directions, therefore the Yama Heaven and other places all have Trayastrimsa Heaven, that is, the Ten Abodes are expounded in the Trayastrimsa Heaven that pervades the Yama Heaven and other places. Therefore, the Trayastrimsa Heaven is universally pervasive, but it is still not the Yama Heaven. The Ten Practices, etc., expounded in the Yama Heaven and other places, also pervade the Trayastrimsa Heaven and other places, but it is still not the Trayastrimsa Heaven, it should be known that it is also like this. If viewed from the perspective of the Ten Abodes and the Ten Practices, etc., fully encompassing each other, then there is no mutual pervasion of the Dharma Realm. If viewed from the perspective of mutual support between the positions, then there is a mutual common pervasion of the Dharma Realm. The remaining each chapter and each passage should also be like this, think about it by analogy. Ten: Other Buddhas are the Same' means that the places where one Buddha expounds the Avatamsaka Sutra are so different, then the places where all the other Buddhas in the ten directions each expound the Avatamsaka Sutra are also different, refer to what was said before to know it. The Sutra says
。三世諸佛已說今說當說。又云。我不見有諸世界彼諸如來。不說此法。又如證法菩薩所說。當知余佛無不同說。問余佛說處與舍那說處。為相見不。設爾何失。二俱有過。謂若相見即乖相遍。若不相見不成主伴。答互為主伴通有四句。謂主主不相見。伴伴亦爾。各遍法界彼此互無故無相見。主之與伴其必相見。伴主亦爾共遍法界。此彼互有故。無不相見。如舍那為主證處為伴。無有主而不俱伴故。舍那與證處同遍法界。設於東方證法來處彼有。舍那還有東方而來作證。如是一一具具遠近。皆同遍周法界。一切塵道無障無礙。思之可見。
說經時第二
夫以。常恒之說。前後際而無涯。況念劫圓融豈可辨其時分。今略舉短修分齊。析為十重。初唯一念。二盡七日。三遍三際。四攝同類。五收異劫。六念攝劫。七復重收。八異界時。九彼相入。十本收末。初唯一念者。謂於一剎那中。即遍如前無盡之處。頓說如此無邊法海。二盡七日者。謂佛初成道。于第二七日。普遍如前處說此經法。三遍三際者。謂盡前後際各無邊劫。常在彼界恒說此法。初無慚息。如不思議品說。四攝同類者。謂彼一切無邊劫中。一一劫內各攝無量同類劫海。常說此法。五收異劫者。謂一一劫各攝無量異類劫海。如長劫攝短劫等。恒說
【現代漢語翻譯】 現代漢語譯本：三世諸佛已經說過、現在正在說、將來要說的（都是此法）。又說：『我沒有見到任何世界中的如來，不宣說此法的。』又如證法菩薩所說：『應當知道其餘諸佛沒有不同樣宣說此法的。』問：其餘諸佛宣說此法的地方，與毗盧遮那佛（Vairocana，意為光明遍照）宣說此法的地方，是否互相看見？如果這樣假設，會有什麼過失？兩種假設都有過失。如果互相看見，就違背了『相遍』（一切法互相周遍）的道理；如果不互相看見，就不能成立主伴關係。答：互為主伴，總共有四句：主和主不互相看見，伴和伴也不互相看見，因為各自周遍法界，彼此互相沒有，所以不互相看見。主和伴必定互相看見，伴和主也是如此，共同周遍法界，此彼互相具有，所以沒有不互相看見的。比如毗盧遮那佛為主，證法處為伴，沒有主而不具備伴的緣故，毗盧遮那佛與證法處共同周遍法界。假設在東方證法處出現的地方，那裡有毗盧遮那佛從東方而來作證。像這樣，一一具備，無論遠近，都共同周遍法界，一切塵道沒有障礙。仔細思考就可以明白。 說經時第二 以常恒之說，前後際而無涯。何況念劫圓融，豈可辨其時分。現在略舉短修的分齊，分析為十重。第一重是唯一念，第二重是盡七日，第三重是遍三際，第四重是攝同類，第五重是收異劫，第六重是念攝劫，第七重是復重收，第八重是異界時，第九重是彼相入，第十重是本收末。第一重唯一念，是指在一剎那中，就周遍如前面所說的無盡之處，頓時宣說如此無邊的法海。第二重盡七日，是指佛陀最初成道，在第二個七日裡，普遍如前面所說的地方宣說此經法。第三重遍三際，是指窮盡前後際各自無邊的劫數，常常在那樣的世界恒常宣說此法，從不停止，如《不思議品》所說。第四重攝同類，是指在那一切無邊的劫數中，每一個劫數內各自攝取無量同類的劫海，常常宣說此法。第五重收異劫，是指每一個劫數各自攝取無量異類的劫海，如長劫攝取短劫等，恒常宣說。
【English Translation】 English version: The Buddhas of the three times have already spoken, are now speaking, and will speak (all of this Dharma). It is also said: 'I have not seen any Tathagatas in any world who do not proclaim this Dharma.' Furthermore, as the Dharma-Witnessing Bodhisattva said: 'It should be known that the other Buddhas do not speak differently.' Question: Do the places where the other Buddhas speak and the place where Vairocana (Vairocana, meaning 'light shining everywhere') speaks see each other? If this is assumed, what fault would there be? Both assumptions have faults. If they see each other, it contradicts the principle of 'mutual pervasion' (all dharmas pervading each other); if they do not see each other, the relationship of principal and attendant cannot be established. Answer: Mutually being principal and attendant has four possibilities in total: principal and principal do not see each other, and attendant and attendant are also the same, because they each pervade the Dharma Realm, and there is no mutual presence, so they do not see each other. The principal and the attendant must see each other, and the attendant and the principal are also like this, jointly pervading the Dharma Realm, with mutual presence, so there is no non-seeing. For example, Vairocana is the principal, and the Dharma-Witnessing place is the attendant. Because there is no principal without attendants, Vairocana and the Dharma-Witnessing place jointly pervade the Dharma Realm. Suppose that in the east, where the Dharma-Witnessing place appears, there is Vairocana coming from the east to bear witness. Like this, each and every one is fully equipped, whether near or far, jointly pervading the Dharma Realm, with all the paths of dust being unobstructed. Thinking about it, it can be understood. The Second Section on the Time of Speaking the Sutra Because the teaching of constancy and permanence extends endlessly across the past and future, how can one discern the time divisions of the perfect fusion of thought-instants and kalpas? Now, let us briefly outline the divisions of short cultivation, analyzing them into ten layers. The first layer is a single thought-instant, the second is the exhaustion of seven days, the third is pervading the three times, the fourth is encompassing similar types, the fifth is collecting different kalpas, the sixth is thought-instant encompassing kalpas, the seventh is repeated collection, the eighth is different realm times, the ninth is their mutual entry, and the tenth is the fundamental encompassing the derivative. The first layer, a single thought-instant, refers to, within a single kshana (kshana, an extremely short unit of time), pervading the endless places mentioned before, instantly proclaiming such a boundless ocean of Dharma. The second layer, the exhaustion of seven days, refers to the Buddha initially attaining enlightenment, and in the second seven days, universally proclaiming this Sutra Dharma in the places mentioned before. The third layer, pervading the three times, refers to exhausting the boundless kalpas of the past and future, constantly proclaiming this Dharma in those realms, without ceasing, as described in the 'Inconceivable' chapter. The fourth layer, encompassing similar types, refers to, within all those boundless kalpas, each kalpa encompassing countless similar kalpa-oceans, constantly proclaiming this Dharma. The fifth layer, collecting different kalpas, refers to each kalpa collecting countless different kalpa-oceans, such as long kalpas collecting short kalpas, constantly proclaiming.
此經。六念攝劫者。於一念中。即攝如上無量前後同異劫海。如是念念盡前後際。一一念中。皆各普攝一切諸劫。皆亦如是。如是時劫。常說此法。七復重收者。此一念中所攝劫內。復有諸念。而彼諸念復攝諸劫。是即唸唸既其不盡。劫劫亦復不窮。如因陀羅網重重無盡。思之可見。八異界時者。如樹形等無量無邊。異類世界時劫不同分齊各別。並盡彼時分常說此經。九彼相攝者。即彼異界所有時劫。亦各別相收。或互相攝。若念若劫無盡同前。悉于彼時恒說此法。十本收末者。如華藏界中以非劫為劫。劫即非劫。念等亦爾。以時無長短離分限故。以染時分說彼劫故。以時無別體依法上立。法既融通。時亦隨爾。於此無量時劫。常說華嚴初無休息。問準此所說。說華嚴會總無了時。何容有此一部經教。答為下劣眾生。于無盡說中。略取此等結集流通故。有此一部。令其見聞方便。引入無際限中。如觀牖隙見無際虛空。當知此中道理亦爾。觀此一部見無邊法海。又復即此一部。是無邊劫海之說以結通。文無分齊故。一說即是一切說故。問若此多劫常恒說者。何故如來有涅槃耶。答說此經佛本不涅槃。法界品中開旃檀塔。見三世佛無涅槃者。又復以此初時既攝多劫。是故示現涅槃。亦在此中。以攝化威儀之中涅槃。亦是說
【現代漢語翻譯】 現代漢語譯本 此經以六念（指唸佛、念法、念僧、念戒、念施、念天）來統攝時劫，在一念之中，就統攝瞭如上面所說的無量前後不同時期的劫海（kalpa，佛教時間單位）。像這樣唸唸之間窮盡前後際，每一個念頭中，都普遍統攝一切諸劫，一切時劫都是這樣。在這樣的時劫中，常說此法（指《華嚴經》）。 七復重收是指，在這一個念頭所統攝的劫內，又有諸多的念頭，而那些念頭又統攝著諸多的劫。這就是說，念頭唸唸不盡，劫數也無窮無盡，就像因陀羅網（Indra's net）一樣重重無盡，可以思考體會。 八異界時是指，像樹形等無量無邊的不同種類世界，它們的時劫不同，分際各別，都在那個時候常說此經。 九彼相攝是指，那些不同世界所有的時劫，也各自互相統攝，或者互相攝入。念頭和劫數都是無盡的，和前面所說的一樣，都在那個時候恒常地說此法。 十本收末是指，像華藏世界（Lotus Treasury World）中，以非劫為劫，劫即非劫，念頭等等也是這樣。因為時間沒有長短，沒有界限的緣故。因為以染污的時間來述說那些劫數的緣故。因為時間沒有別的本體，是依附於法而建立的。法既然融通，時間也隨著這樣。在這無量時劫中，常說《華嚴經》，從沒有停止休息。 問：按照你所說的，說《華嚴經》法會總沒有結束的時候，怎麼會有這一部經教呢？ 答：爲了下劣的眾生，在無盡的說法中，略取這些內容結集流通，所以有這一部經。讓他們見聞，方便地進入無際的境界中。就像從窗戶的縫隙中看到無際的虛空一樣。應當知道這裡面的道理也是這樣。觀看這一部經，就能見到無邊的法海。而且，這一部經，就是無邊劫海的說法，因為它的結構是貫通的，文句沒有界限的緣故。說一次，就是說一切。 問：如果這樣多劫常恒地說，為什麼如來（Tathagata）還有涅槃（Nirvana）呢？ 答：說這部經的佛，本來就沒有涅槃。《法界品》中打開旃檀塔，見到三世佛沒有涅槃。而且，因為最初的時候已經統攝了多劫，所以示現涅槃，也在此中。以統攝教化威儀之中涅槃，也是說法。
【English Translation】 English version This sutra, with the Six念 (six kinds of mindfulness: Buddha, Dharma, Sangha, precepts, generosity, and heaven), encompasses kalpas. In one念 (thought-moment), it encompasses the immeasurable past and future kalpa-oceans (kalpa: a cosmic period of time in Buddhism) mentioned above. Thus, thought after thought, exhausting the past and future, each thought universally encompasses all kalpas, and all times and kalpas are like this. In such times and kalpas, this Dharma (referring to the Avatamsaka Sutra) is constantly expounded. The 'sevenfold repeated inclusion' means that within the kalpa encompassed by this one念, there are many念, and those念 encompass many kalpas. That is to say,念 after念 are inexhaustible, and kalpas are also endless, like Indra's net, endlessly layered, which can be contemplated and understood. The 'eight different realm times' refers to the countless different kinds of worlds, such as tree-shaped worlds, where their times and kalpas are different, with distinct boundaries, and at those times, this sutra is constantly expounded. The 'nine mutual inclusions' means that the times and kalpas of those different worlds also mutually encompass each other, or mutually include each other.念 and kalpas are endless, as mentioned before, and at those times, this Dharma is constantly expounded. The 'ten root encompassing the branch' refers to, like in the Lotus Treasury World (Lotus Treasury World), non-kalpas are taken as kalpas, and kalpas are non-kalpas, and念 and so on are also like this. Because time has no length or shortness, and no limits. Because defiled time is used to describe those kalpas. Because time has no separate entity, it is established based on the Dharma. Since the Dharma is all-pervasive, time also follows accordingly. In these immeasurable times and kalpas, the Avatamsaka Sutra is constantly expounded, without rest. Question: According to what you said, the Avatamsaka Sutra assembly never ends, how can there be this one scripture? Answer: For the sake of inferior beings, in the endless exposition, these contents are briefly extracted, compiled, and circulated, so there is this one scripture. Let them see and hear it, and conveniently enter the boundless realm. Just like seeing the boundless void through a crack in the window. You should know that the principle here is also like this. By observing this one scripture, you can see the boundless Dharma-ocean. Moreover, this one scripture is the exposition of the boundless kalpa-ocean, because its structure is interconnected, and the sentences have no boundaries. To say it once is to say everything. Question: If it is constantly expounded in this way for many kalpas, why does the Tathagata (Tathagata) still have Nirvana (Nirvana)? Answer: The Buddha who expounds this sutra originally does not have Nirvana. In the 'Dharmadhatu Chapter', opening the sandalwood stupa, the Buddhas of the three times are seen without Nirvana. Moreover, because the initial time has already encompassed many kalpas, the manifestation of Nirvana is also within this. Nirvana within the encompassing of teaching and demeanor is also an exposition.
法攝生與成道說法。無差別故。是故說法總無休時。複次舍那佛常在華藏。恒時說法。初無涅槃如常住故。
說經佛第三
問說此經佛盧舍那身。既在如前無盡時處。其佛為是一身。為是多身。設爾何失。二俱有過。謂若是一身。何故一切剎中各全現耶。若是多身。何故經言而不分身。又云。而如來身亦不往彼。答此盧舍那法界身云無障礙故。常在此處即在他處。故遠在他方恒住此故。身不分異亦非一故。同時異處一身圓滿。皆全現故。一切菩薩不能思故。今顯此義略辨十重。一用周無礙。二相遍無礙。三寂用無礙。四依起無礙。五真應無礙。六分圓無礙。七因果無礙。八依正無礙。九潛入無礙。十圓通無礙。初用周無礙者。于上念劫剎塵等處。盧舍那佛顯法界身云。業用無邊周側如上。一一塵剎一一念劫攝生威儀。或現八相或三乘形。或五趣身或六塵境。身云差別名號不同。業用多端不可稱說。華嚴佛境界分云。盧舍那佛於一塵中。示現十佛世界微塵數等多威儀路。以攝眾生。如一塵一切塵亦爾。如一佛一切佛亦爾。故知如是應機現身。無盡無盡不可說也。又云。如此見佛坐師子座。一切塵中亦復如是。二相遍無礙者。于上一一差別用中。一一各攝一切業用。如在胎中。則有出家成道等類。如是一切自
【現代漢語翻譯】 現代漢語譯本 法攝生與成道，其說法並無差別。因此，說法總是沒有停歇的時候。而且，盧舍那佛（Vairocana Buddha，意為光明遍照）常在華藏世界（Lotus Treasury World），恒常說法，最初就沒有涅槃（Nirvana，意為寂滅）的狀態，因為祂是常住的。
說經佛第三
問：宣說此經的佛，其盧舍那身（Vairocana body）既然如前所說，存在於無盡的時間和空間中，那麼這位佛是一個身，還是多個身？如果這樣假設，會有什麼過失？兩種說法都有過失。如果是一個身，為何在一切剎土（Buddha-field，意為佛國）中都完全顯現？如果是多個身，為何經中說祂不分身？又說，『而如來身也不往彼』？ 答：此盧舍那佛的法界身（Dharmadhatu body，意為法界之身）因為沒有障礙，所以常在此處，即在他處。因此，雖然遙遠地在他方，卻恒常住於此處。身不分異，也不是唯一的，同時在不同的地方，一個身圓滿地完全顯現。這一切菩薩（Bodhisattva，意為覺有情）都無法思議。現在爲了顯明這個道理，略微辨析十重無礙：一、用周無礙；二、相遍無礙；三、寂用無礙；四、依起無礙；五、真應無礙；六、分圓無礙；七、因果無礙；八、依正無礙；九、潛入無礙；十、圓通無礙。 初用周無礙，是指在上念劫（thought-moment kalpa）剎塵（Buddha-field dust）等處，盧舍那佛顯現法界身云，其業用無邊，周遍如上所述。每一個塵剎，每一個念劫，都包含著攝受眾生的威儀，或者顯現八相成道（eight stages of Buddha's life），或者顯現三乘（three vehicles）之形，或者顯現五趣（five realms）之身，或者顯現六塵（six sense objects）之境。身云的差別，名號的不同，業用的繁多，都不可稱說。《華嚴佛境界分》中說，盧舍那佛在一粒微塵中，示現十佛世界微塵數那麼多的威儀路，以此來攝受眾生。如同一粒微塵，一切微塵也是如此；如同一尊佛，一切佛也是如此。所以可知，像這樣應機顯現的身，是無盡無盡不可說的。又說，『如此見佛坐師子座（lion throne），一切塵中也同樣如此。』 二相遍無礙，是指在上面每一個差別的業用中，每一個都各自攝受一切業用。比如在胎中，就有出家成道等類，像這樣一切自
【English Translation】 English version The teachings on how the Dharma encompasses both the sustenance of life and the attainment of enlightenment are without difference. Therefore, the teaching of the Dharma never ceases. Furthermore, Vairocana Buddha (meaning 'the Buddha who illuminates everywhere') is always in the Lotus Treasury World (a realm of infinite beauty and purity), constantly teaching the Dharma, and initially without Nirvana (meaning 'liberation from suffering') because He is eternally abiding.
The Buddha Who Speaks the Sutra, Part 3
Question: The Buddha who speaks this sutra, whose Vairocana body (the body of the all-pervading Buddha) is, as previously stated, in endless time and space, is this Buddha one body or many bodies? What fault would there be in either assumption? Both have faults. If it is one body, why does it fully appear in every Buddha-field (a pure land presided over by a Buddha)? If it is many bodies, why does the sutra say that He does not divide His body? And it also says, 'And the Tathagata's body also does not go there'? Answer: This Dharmadhatu body (the body encompassing all phenomena) of Vairocana Buddha is without obstruction, so it is always here and also in other places. Therefore, although far away in other directions, He constantly abides here. The body is not divided, nor is it one; simultaneously in different places, one body is perfectly and completely manifested. All Bodhisattvas (beings on the path to Buddhahood) cannot fathom this. Now, to clarify this meaning, I will briefly explain the ten aspects of non-obstruction: 1. Unobstructed in Function; 2. Unobstructed in Appearance; 3. Unobstructed in Stillness and Function; 4. Unobstructed in Dependent Arising; 5. Unobstructed in Truth and Response; 6. Unobstructed in Division and Perfection; 7. Unobstructed in Cause and Effect; 8. Unobstructed in Dependence and Correctness; 9. Unobstructed in Penetration; 10. Unobstructed in Perfect Interpenetration. First, 'Unobstructed in Function' means that in the above-mentioned thought-moment kalpas (an immeasurably long period of time) and Buddha-field dusts (countless particles representing Buddha-fields), Vairocana Buddha manifests the Dharma-realm body cloud, whose karmic functions are boundless and pervasive as described above. In each dust particle and each thought-moment kalpa, it encompasses the dignified conduct of saving beings, or manifests the eight stages of enlightenment (the key events in the Buddha's life), or manifests the forms of the three vehicles (the paths to liberation), or manifests the bodies of the five realms (the realms of existence), or manifests the realms of the six sense objects (the objects of perception). The differences in the body cloud, the differences in names, and the multiplicity of karmic functions are all beyond description. The 'Buddha-field Division' of the Avatamsaka Sutra says that Vairocana Buddha, in a single dust particle, demonstrates as many dignified paths as there are dust particles in ten Buddha-worlds, in order to save sentient beings. As it is in one dust particle, so it is in all dust particles; as it is in one Buddha, so it is in all Buddhas. Therefore, it is known that such responsive manifestations of the body are endless and indescribable. It also says, 'As you see the Buddha sitting on the lion throne, so it is in all dust particles.' Second, 'Unobstructed in Appearance' means that in each of the above-mentioned differentiated functions, each one encompasses all karmic functions. For example, in the womb, there are those who renounce the world and attain enlightenment, and so on, all self-
在無礙。如經微細中說。三寂用無礙者。雖現如是無邊自在。然不作意不起念慮。常在三昧不礙起用。不思議品云。於一念中。悉能示現一切三世佛。教化一切眾生。而不捨離諸佛寂滅無二三昧。是為諸佛不可譬喻不可思議境界。如末尼雨寶天鼓出聲。皆無功用任運成就。四依起無礙者。如此所現雖無功用。皆依海印三昧之力。而得顯現。經云。一切示現無有餘。海印三昧勢力故。五真應無礙者。則此應現無盡身云即無生滅。則是法身平等一味。不礙業用無有限量。經云。法身多門現十方。如是真應理事混融無障無礙。是佛境界也。六分圓無礙者。則此遍法界盧舍那身。一一支分一一毛孔。皆亦有自舍那全身。是故分處則是圓滿。法界品云。如來一毛孔中。出一切佛剎微塵等化身云。充滿一切世界不可思議故。亦于毛孔。則現十方盡窮法界。一切諸佛一毛孔中。盡過去際一切如來。次第顯現不可思議。故經偈云。如來無量功德海。一一毛孔皆悉現。又如法界品中。普賢支節及毛孔亦現可知。七因果無礙者。謂于身份及毛孔處。現自舍那往昔本生行菩薩行所受之身。及所成行事。亦現十方一切菩薩身云及行。經中佛眉間出勝音等塵數菩薩。八依正無礙者。謂此身云則作一切器世間。經云。或作日月游虛空。或作河池井泉
【現代漢語翻譯】 現代漢語譯本 在無礙方面。《華嚴經》在微細處這樣說：『三寂用無礙』是指，雖然顯現如此無邊的自在，卻不刻意造作，不起心動念，常在三昧（Samadhi，禪定）中，不妨礙起用。在《不可思議品》中說：『在一念之中，完全能夠示現一切三世（過去、現在、未來）的佛，教化一切眾生，而不捨離諸佛寂滅無二的三昧。』這就是諸佛不可比喻、不可思議的境界。就像摩尼寶珠（Mani，如意寶珠）降下寶物，天鼓發出聲音，都是沒有功用而自然成就的。 四依起無礙方面，如此所顯現的雖然沒有功用，都是依靠海印三昧（Samudramudra Samadhi）的力量而得以顯現。《華嚴經》說：『一切示現沒有遺漏，都是海印三昧的勢力。』 五真應無礙方面，那麼這應現無盡的身云，就是沒有生滅的。這就是法身（Dharmakaya）平等一味，不妨礙業用，沒有**。《華嚴經》說：『法身從多門顯現於十方，』這樣真應（真實與應化）理事混融，沒有障礙，沒有阻礙，是佛的境界。 六分圓無礙方面，那麼這遍佈法界的盧舍那佛（Vairocana）身，每一個支分，每一個毛孔，都有其自身的盧舍那佛全身。因此，分割之處就是圓滿。《華嚴經·法界品》說：『如來一個毛孔中，出現一切佛剎微塵數（Buddhakṣetra-rajas）的化身云，充滿一切世界，不可思議。』也在毛孔中，顯現十方窮盡法界的一切諸佛。一個毛孔中，顯現盡過去際的一切如來，次第顯現，不可思議。』所以經中的偈頌說：『如來無量功德海，每一個毛孔都完全顯現。』又如《法界品》中，普賢菩薩（Samantabhadra）的支節和毛孔也顯現，可以知道。 七因果無礙方面，是指在身份和毛孔處，顯現自身盧舍那佛往昔的本生（Jataka）行菩薩行所受之身，以及所成就的行事。也顯現十方一切菩薩身云以及他們的修行。《華嚴經》中，佛眉間放出勝音等塵數菩薩。 八依正無礙方面，是指這身云就化作一切器世間（Bhajana-loka，容納有情眾生的物質世界）。《華嚴經》說：『或者化作日月在空中游行，或者化作河流池塘井泉。』
【English Translation】 English version In terms of unobstructedness. The Sutra says in detail: 'The unobstructedness of the three silences and functions' means that although such boundless freedom is manifested, there is no deliberate action, no arising of thoughts, and it is always in Samadhi (禪定), without hindering the arising of functions. The 'Inconceivable Chapter' says: 'In one thought, one can fully manifest all the Buddhas of the three times (past, present, and future), teach all sentient beings, and not abandon the Samadhi of the Buddhas' silence and non-duality.' This is the incomparable and inconceivable realm of the Buddhas. Just like the Mani jewel (如意寶珠) raining down treasures and the heavenly drum emitting sounds, all are achieved naturally without effort. In terms of the unobstructedness of the four reliances, although what is manifested in this way has no function, it is all manifested by relying on the power of the Samudramudra Samadhi (海印三昧). The Avatamsaka Sutra says: 'All manifestations are without omission, all due to the power of the Samudramudra Samadhi.' In terms of the unobstructedness of the five truths and responses, then this endlessly manifested cloud of bodies is without birth or death. This is the Dharmakaya (法身) being equal and of one taste, without hindering karmic functions and without **. The Avatamsaka Sutra says: 'The Dharmakaya manifests in the ten directions through many doors.' In this way, the intermingling of truth and response (reality and manifestation), principle and phenomena, is without obstruction or hindrance, and is the realm of the Buddha. In terms of the unobstructedness of the six divisions and perfections, then this body of Vairocana (盧舍那佛) that pervades the Dharma Realm, each limb and each pore, all have their own complete body of Vairocana. Therefore, the divided places are complete. The 'Dharma Realm Chapter' of the Avatamsaka Sutra says: 'From one pore of the Tathagata, clouds of transformed bodies equal to the dust particles of all Buddha lands (Buddhakṣetra-rajas) emerge, filling all worlds, which is inconceivable.' Also, in the pores, all the Buddhas of the ten directions, exhausting the Dharma Realm, are manifested. In one pore, all the Tathagatas of the past, exhausting the past, are manifested in sequence, which is inconceivable.' Therefore, the verse in the Sutra says: 'The Tathagata's immeasurable ocean of merit, is fully manifested in each and every pore.' Furthermore, as in the 'Dharma Realm Chapter', the limbs and pores of Samantabhadra (普賢菩薩) are also manifested, which can be known. In terms of the unobstructedness of the seven causes and effects, it refers to the manifestation, in the body parts and pores, of the body received by one's own Vairocana Buddha in the past, in his Jataka (本生) practice of the Bodhisattva path, as well as the accomplished actions. It also manifests the clouds of bodies of all Bodhisattvas in the ten directions and their practices. In the Avatamsaka Sutra, the Buddha emits from his brow a number of Bodhisattvas equal to the dust particles of the sound of victory. In terms of the unobstructedness of the eight dependent and proper, it refers to this cloud of bodies transforming into all the container world (Bhajana-loka, the material world that contains sentient beings). The Avatamsaka Sutra says: 'Or transforming into the sun and moon traveling in the sky, or transforming into rivers, ponds, wells, and springs.'
等。一切世界海。又亦潛身入彼諸剎。一一微細塵毛等處。皆有佛身圓滿普遍。經云。佛身充滿諸法界也。又彼所入一切剎海。總在如來一毛孔現。經云。無量剎海處一毛。悉坐菩提蓮華座。遍滿一切諸法界。一切毛孔自在現。普賢亦云。一切諸佛及剎土。在我身內無障礙。我於一切毛孔中現佛境界。諦觀察況于佛也。又如來自在還現自身。于身內剎中教化眾生。無障無礙非思量境界。九潛入無礙者。于眾生世間無礙自在。謂此佛身遍入一切眾生界中。如如來藏雖作眾生。而不失自性。此亦同也。又亦總攝一切眾生。悉在如來一毛孔內。一切毛孔亦皆如是。經云。觀見如來一毛孔。一切眾生悉入中。如是等。十圓通無礙者。謂此佛身則理即事則一。即多則依即正。則人即法則此即彼。則情即非情。即深即淺即廣即狹。即因即果。則三身即十身。同一無礙自在法界。難可稱說。如來以自在身云。於前時處常說華嚴無休無息。
說經眾第四
夫眾海繁廣。豈塵算能知。今統略大綱亦現十位。一果德眾。二常隨眾。三嚴會眾。四供養眾。五奇特眾。六影響眾。七表法眾。八證法眾。九所益眾。十顯法眾。初果德眾者。謂盡法界一切諸佛。皆在舍那海印中現。同於此會共說華嚴。然有二類。一能加。第一會中盡十
【現代漢語翻譯】 現代漢語譯本：等等，一切世界海（一切世界的集合）。又能夠隱身進入那些佛剎（佛所居住的國土），每一個微細的塵埃和毛孔等處，都有佛身圓滿而普遍地顯現。經中說：『佛身充滿整個法界。』而且，佛所進入的一切剎海（佛剎的集合），都總括在如來（佛的稱號）的一個毛孔中顯現。經中說：『無量的剎海處在一個毛孔中，都坐在菩提樹下的蓮花座上，遍滿一切法界，一切毛孔都自在地顯現。』普賢菩薩也說：『一切諸佛及佛剎，都在我身內沒有障礙。我於一切毛孔中顯現佛的境界，仔細觀察佛也是如此。』而且，如來（佛的稱號）自在地顯現自身，在身內的佛剎中教化眾生，沒有阻礙，不是思量所能及的境界。 九、潛入無礙：在眾生世間無礙自在。意思是說，佛身遍入一切眾生界中，如同如來藏（佛性）雖然化作眾生，卻不失去其自性，這裡也是同樣的道理。而且，也總攝一切眾生，都在如來（佛的稱號）的一個毛孔內，一切毛孔也都是這樣。經中說：『觀見如來（佛的稱號）的一個毛孔，一切眾生都進入其中。』等等。 十、圓通無礙：意思是說，佛身從理上說是事，從一上說是多，從依上說是正，從人上說是法，從此上說是彼，從情上說是非情，從深上說是淺，從廣上說是狹，從因上說是果，從三身上說是十身，同在一個無礙自在的法界中，難以用言語來稱說。如來（佛的稱號）以自在身說，在過去的時處常常宣說《華嚴經》，沒有休止。 說經眾第四 眾海廣大繁多，哪裡是塵沙的數量能夠知道的？現在統略大綱，也顯現十種位次：一、果德眾；二、常隨眾；三、嚴會眾；四、供養眾；五、奇特眾；六、影響眾；七、表法眾；八、證法眾；九、所益眾；十、顯法眾。最初的果德眾，是指盡法界的一切諸佛，都在毗盧遮那佛（釋迦牟尼佛的法身）的海印三昧中顯現，共同參與這次法會，共同宣說《華嚴經》。然而有兩類：一類是能加持的，在第一會中窮盡十方。
【English Translation】 English version: And so on, all world-seas (collections of all worlds). Moreover, they can conceal themselves and enter into all those Buddha-lands (lands where Buddhas reside), in each and every subtle dust mote and pore, etc., there are Buddha-bodies manifesting completely and universally. The sutra says: 'The Buddha-body fills the entire Dharma-realm.' Furthermore, all the Buddha-lands (collections of Buddha-lands) that the Buddha enters are all contained and manifested within a single pore of the Tathagata (an epithet of the Buddha). The sutra says: 'Limitless Buddha-lands are in one pore, all seated on lotus seats under the Bodhi tree, pervading all Dharma-realms, all pores freely manifest.' Samantabhadra also says: 'All Buddhas and Buddha-lands are within my body without obstruction. I manifest the Buddha's realm in all my pores, observe carefully, the Buddha is also like this.' Moreover, the Tathagata (an epithet of the Buddha) freely manifests himself, teaching sentient beings in the Buddha-lands within his body, without obstruction, a realm beyond thought. Nine, unimpeded penetration: being unimpeded and free in the world of sentient beings. This means that the Buddha-body pervades all realms of sentient beings, just as the Tathagatagarbha (Buddha-nature) transforms into sentient beings without losing its own nature, this is the same principle here. Moreover, it also encompasses all sentient beings, all within a single pore of the Tathagata (an epithet of the Buddha), and all pores are like this. The sutra says: 'Observing a single pore of the Tathagata (an epithet of the Buddha), all sentient beings enter within.' And so on. Ten, unimpeded perfect penetration: This means that the Buddha-body, from the perspective of principle, is the same as phenomena; from the perspective of one, it is the same as many; from the perspective of reliance, it is the same as correctness; from the perspective of person, it is the same as Dharma; from the perspective of this, it is the same as that; from the perspective of emotion, it is the same as non-emotion; from the perspective of deep, it is the same as shallow; from the perspective of broad, it is the same as narrow; from the perspective of cause, it is the same as effect; from the perspective of the three bodies, it is the same as the ten bodies, all within the same unimpeded and free Dharma-realm, difficult to describe. The Tathagata (an epithet of the Buddha), with his free body, says that he constantly speaks the Avatamsaka Sutra at all times and places, without ceasing. The Fourth Assembly: The Assembly of Sutra Speakers The ocean of assemblies is vast and numerous, how can the number of dust motes possibly know it? Now, summarizing the outline, it also manifests ten positions: One, the Assembly of Fruit-Virtue; Two, the Assembly of Constant Followers; Three, the Assembly of Adornment; Four, the Assembly of Offerings; Five, the Assembly of the Extraordinary; Six, the Assembly of Influence; Seven, the Assembly of Dharma Representation; Eight, the Assembly of Dharma Verification; Nine, the Assembly of the Benefited; Ten, the Assembly of Dharma Manifestation. The initial Assembly of Fruit-Virtue refers to all the Buddhas throughout the entire Dharma-realm, all manifesting in the Samadhi of the Ocean Seal of Vairocana Buddha (the Dharmakaya of Shakyamuni Buddha), participating together in this Dharma assembly, jointly proclaiming the Avatamsaka Sutra. However, there are two categories: one is the one that can bless, exhausting the ten directions in the first assembly.
方一切諸佛。悉現其身加於普賢。余會準之。二證法眾。如發心品末。十方各有一萬佛剎塵數諸佛。悉號法慧。現身贊述。一切十方皆亦如是。如性起品。十方各有八十不可說百千億那由他世界微塵數如來。同名普賢。現身贊述十方亦爾。皆云。我等諸佛為未來菩薩故。護持此經令久住世也。第七會末亦盡十方諸佛現身面贊證述。同前解云。當知。現今此經住世並是佛力。二常隨眾者。如普賢等十佛世界微塵數等大菩薩眾。是盧舍那內眷屬故。動止常相隨。周遍一切微塵道處。于華藏界。助成能化顯一乘法。如舍利弗等千二百五十比丘。與釋迦佛亦常相隨。于娑婆界助佛揚化。說三乘等法故。三嚴會眾者。如諸神王天王等眾。有三十餘類。一一類眾各過世界微塵數等。並是道力隨緣殊形異現。俯同世間顯隨類生身。則是眾生世間之身。莊嚴盧舍那佛大眾法會也。余宗是化為令凈土示不空故。此中是實。以是海印三昧現故。能問顯示大法海故。四供養眾者。如第五會。莊嚴師子座。有百萬億菩薩在前立侍。又百萬億梵王而圍繞之。如是彼有五十八眾。一一各有百萬億數。或云無量阿僧祇等。余會準知。此等並是舍那佛所常供養眾。五奇特眾者。如佛高臺樓觀師子之座。諸莊嚴內。一一各出一佛世界塵數菩薩。謂海慧等。
【現代漢語翻譯】 現代漢語譯本 十方一切諸佛，都顯現其身加持普賢（菩薩名，意為『普遍的賢德』）。其餘法會也依此準則。二證法眾，如《發心品》末尾所說，十方每一方都有一萬佛剎微塵數（形容極多的數量）的諸佛，都名為法慧（佛名，意為『佛法智慧』），顯現其身讚揚敘述。一切十方都是這樣。如《性起品》所說，十方每一方都有八十不可說百千億那由他（均為古代印度數字單位）世界微塵數如來（佛的稱號），同名普賢，顯現其身讚揚敘述，十方也是這樣。都說：『我等諸佛爲了未來菩薩的緣故，護持此經令其長久住世。』第七會末尾也儘是十方諸佛顯現其身，當面讚揚證明敘述，與前面解釋相同，說：『應當知道，現在此經住世，全都是佛的力量。』 二常隨眾，如普賢等十佛世界微塵數等的大菩薩眾，是盧舍那（佛名，意為『光明遍照』）的內眷屬，所以行動起止常常相隨，周遍一切微塵道處，在華藏界（佛教宇宙觀中的一個世界），幫助成就能化，顯現一乘法（佛教最高教義）。如舍利弗（佛陀十大弟子之一，以智慧著稱）等千二百五十比丘（佛教出家男眾），與釋迦佛（佛教創始人）也常常相隨，在娑婆界（我們所居住的世界）幫助佛陀弘揚教化，說三乘等法（聲聞乘、緣覺乘、菩薩乘）。 三嚴會眾，如諸神王、天王等眾，有三十餘類，每一類眾都超過世界微塵數等，都是道力隨緣殊形異現，俯就世間，顯現隨類生身，則是眾生世間之身，莊嚴盧舍那佛大眾法會。其他宗派認為是化現，爲了令凈土顯示不空，而此中是真實的，因為這是海印三昧（一種甚深的禪定）所現，能夠問顯示大法海的緣故。 四供養眾，如第五會，莊嚴師子座，有百萬億菩薩在前立侍，又有百萬億梵王而圍繞之。像這樣，那裡有五十八眾，每一眾各有百萬億數，或者說無量阿僧祇（古代印度數字單位）等。其餘法會依此準知。這些都是舍那佛所常供養的眾。 五奇特眾，如佛高臺樓觀師子之座，諸莊嚴內，一一各出一佛世界塵數菩薩，謂海慧（菩薩名，意為『如海般的智慧』）等。
【English Translation】 English version All Buddhas of the ten directions manifest their bodies and add to Samantabhadra (a Bodhisattva whose name means 'Universal Virtue'). The remaining assemblies follow this principle. The second group of Dharma witnesses, as mentioned at the end of the 'Initiation of the Mind' chapter, consists of Buddhas equal to the number of dust motes in a myriad of Buddha-lands in each of the ten directions, all named Dharma Wisdom (meaning 'Dharma Intelligence'), who manifest their bodies to praise and narrate. All ten directions are like this. As stated in the 'Arising of Nature' chapter, each of the ten directions has eighty unspeakable hundreds of thousands of billions of nayutas (ancient Indian numerical units) of world-dust-mote-like Tathagatas (an epithet of a Buddha), all with the same name, Samantabhadra, manifesting their bodies to praise and narrate, and the ten directions are also like this. They all say: 'We Buddhas, for the sake of future Bodhisattvas, protect and uphold this Sutra so that it may long abide in the world.' At the end of the seventh assembly, all the Buddhas of the ten directions manifest their bodies, praising and testifying face to face, with the same explanation as before, saying: 'It should be known that the present abiding of this Sutra in the world is entirely due to the power of the Buddhas.' The second group, the constant companions, such as the great Bodhisattva assembly equal to the number of dust motes in ten Buddha-worlds like Samantabhadra, are the inner retinue of Vairocana (a Buddha whose name means 'He who Illuminates Everywhere'), so their movements and activities constantly accompany him, pervading all dust-mote-like paths, and in the Lotus Treasury World (a world in Buddhist cosmology), they help to accomplish the ability to transform and manifest the One Vehicle Dharma (the highest Buddhist teaching). Like Shariputra (one of the Buddha's ten great disciples, known for his wisdom) and the one thousand two hundred and fifty Bhikkhus (Buddhist ordained monks), they also constantly accompany Shakyamuni Buddha (the founder of Buddhism), and in the Saha World (the world we live in), they help the Buddha to propagate and transform, speaking of the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and other Dharmas. The third group, the adorned assembly, such as the assemblies of gods, kings of gods, and so on, consists of more than thirty categories, each category exceeding the number of dust motes in a world, all of whom are manifestations of the power of the Way, appearing in various forms according to conditions, condescending to the world, manifesting bodies that are born according to their kind, which are the bodies of the world of sentient beings, adorning the great Dharma assembly of Vairocana Buddha. Other schools consider them to be transformations, in order to show that the Pure Land is not empty, but here it is real, because it is manifested by the Samadhi of the Ocean Seal (a profound state of meditation), which can question and reveal the great ocean of Dharma. The fourth group, the offering assembly, such as in the fifth assembly, adorning the lion throne, there are a million billion Bodhisattvas standing in attendance in front, and a million billion Brahma Kings surrounding it. Like this, there are fifty-eight assemblies there, each with a million billion, or countless asamkhyas (ancient Indian numerical units), and so on. The remaining assemblies follow this principle. These are all the assemblies that are constantly offered to Vairocana Buddha. The fifth group, the extraordinary assembly, such as the high platform, pavilions, and lion throne of the Buddha, within all the adornments, each emits Bodhisattvas equal to the number of dust motes in a Buddha-world, such as Ocean Wisdom (a Bodhisattva whose name means 'Ocean-like Wisdom').
此是如來依報所攝。以表依正無礙故。人法無二故。又如佛眉間出勝音等佛世界塵數菩薩。以表因果無礙故。又表從證起教故。六影響眾者。如舍那品中。十方各十億佛土微塵數等大菩薩來。一一各將一佛世界塵數菩薩。以為眷屬。一一菩薩各興一佛世界微塵數等妙莊嚴云。悉皆彌覆充滿虛空。隨所來方結跏趺坐。次第坐已。一切毛孔各出十佛世界微塵數等一切妙寶凈光明雲。一一光中。各出十佛世界塵數菩薩一切法界方便海。充滿一切微塵道。一一塵中有十佛世界塵數佛剎。一一剎中三世諸佛。皆悉顯現。唸唸中於一一世界。各化一佛剎塵數眾生。又如法界品中。十方亦各塵數菩薩悉來雲集。且如上方大菩薩眾。一切相好一切毛孔。一切支節一切身份。一切莊嚴具一切衣服中。出盧舍那等過去一切諸佛。未來一切已受記佛。未受記佛。現在十方一切世界一切諸佛及眷屬云。皆悉顯現。過去所行檀波羅蜜。及受者施者皆悉顯現。過去所修尸波羅蜜。乃至一切行海。充滿法界皆悉顯現。解云。毛孔身份。既攝法界。如是等類極位菩薩。從他方來影響如來。非是自剎常隨之眾與普賢等。德位齊等。七表法眾者。如諸首菩薩表說信法信為行首故。諸慧菩薩表十解法。以慧能解故。諸林表行諸幢表向。諸藏表地。如是等類。並
【現代漢語翻譯】 現代漢語譯本 這是如來果報所攝（指佛的報身所感得的依報環境），用以表示依報和正報之間沒有障礙，人和法也沒有分別。 又如佛眉間放出勝妙音聲等同佛世界微塵數量的菩薩，用以表示因和果之間沒有障礙，也表示從證悟的境界生起教化。 六、影響眾：如《舍那品》中所說，十方世界各有十億佛土微塵數等的大菩薩前來，每一位菩薩各自帶領一佛世界微塵數量的菩薩作為眷屬。每一位菩薩各自興起一佛世界微塵數量等微妙莊嚴的云，全部瀰漫覆蓋充滿虛空。隨著他們所來的方向結跏趺坐，依次坐好后，一切毛孔各自放出十佛世界微塵數量等一切妙寶清凈光明雲。每一道光明中，各自出現十佛世界微塵數量的菩薩和一切法界方便海，充滿一切微塵道。每一粒微塵中，有十佛世界微塵數量的佛剎。每一佛剎中，三世諸佛都全部顯現。唸唸之中，在每一個世界，各自化現一佛剎微塵數量的眾生。 又如《法界品》中所說，十方世界也各有微塵數量的菩薩全部前來聚集。例如上方世界的大菩薩眾，一切相好、一切毛孔、一切肢節、一切身份、一切莊嚴具、一切衣服中，都出現盧舍那佛等過去一切諸佛，未來一切已受記的佛、未受記的佛，現在十方一切世界的一切諸佛以及眷屬云，全部顯現。過去所修行的檀波羅蜜（佈施），以及接受佈施者和佈施者都全部顯現。過去所修的尸波羅蜜（持戒），乃至一切行海，充滿法界，都全部顯現。 解釋說，毛孔身份，既然能攝持法界，像這樣等類的極位菩薩，從他方世界前來影響如來，不是自身佛剎常隨的眷屬，與普賢菩薩等德行地位相等。 七、表法眾：如諸首菩薩表示宣說信法，以信為修行的首要。諸慧菩薩表示十種理解法，因為智慧能夠理解。諸林表示修行，諸幢表示趨向，諸藏表示地。像這樣等類的菩薩，都……
【English Translation】 English version This is what is encompassed by the 'reward body' (依報) of the Tathagata (如來) [the environment resulting from the Buddha's accumulated merit], indicating that there is no obstruction between the 'reward body' and the 'true body' (正報), and that there is no duality between people and the Dharma (法). Furthermore, just as the Buddha emits from between his eyebrows victorious sounds and a number of Bodhisattvas equal to the dust particles in countless Buddha-worlds, this indicates that there is no obstruction between cause and effect, and also that teaching arises from the state of enlightenment. Six, the 'Influence Assembly' (影響眾): As mentioned in the 'Vairochana Chapter' (舍那品), great Bodhisattvas from ten directions, each numbering the dust particles of ten billion Buddha-lands, come, each leading a retinue of Bodhisattvas numbering the dust particles of one Buddha-world. Each Bodhisattva raises clouds of wondrous adornments equal to the dust particles of one Buddha-world, completely covering and filling the void. They sit in the lotus position (結跏趺坐) according to the direction from which they came, and after sitting in order, each pore emits clouds of pure, radiant light of wondrous treasures equal to the dust particles of ten Buddha-worlds. Within each light, there appear Bodhisattvas and oceans of skillful means of all Dharma-realms, equal to the dust particles of ten Buddha-worlds, filling every dust-particle path. Within each dust particle, there are Buddha-lands equal to the dust particles of ten Buddha-worlds. Within each land, all Buddhas of the three times (三世) are fully manifest. In every thought, in each world, they each transform beings equal to the dust particles of one Buddha-land. Moreover, as mentioned in the 'Dharma-Realm Chapter' (法界品), Bodhisattvas from the ten directions, each numbering dust particles, all gather together. For example, the great Bodhisattva assembly from above, from all their marks and characteristics, all their pores, all their limbs, all their body parts, all their adornments, and all their garments, appear Vairochana (盧舍那) and all Buddhas of the past, all Buddhas of the future who have received predictions, those who have not received predictions, and all Buddhas of the present in all worlds of the ten directions, along with clouds of their retinues, all fully manifest. The Dana Paramita (檀波羅蜜) [perfection of giving] practiced in the past, and both the givers and receivers, are all fully manifest. The Shila Paramita (尸波羅蜜) [perfection of morality] cultivated in the past, and even all oceans of practices, filling the Dharma-realm, are all fully manifest. It is explained that since pores and body parts encompass the Dharma-realm, Bodhisattvas of the highest rank, coming from other worlds to influence the Tathagata, are not the constant retinue of his own Buddha-land, and are equal in virtue and position to Samantabhadra (普賢). Seven, the 'Representational Assembly' (表法眾): Such as the 'Chief Bodhisattvas' (諸首菩薩) who represent the teaching of faith in the Dharma, with faith as the foremost of practices. The 'Wisdom Bodhisattvas' (諸慧菩薩) represent the ten understandings of the Dharma, because wisdom can understand. The 'Forests' (諸林) represent practice, the 'Banners' (諸幢) represent direction, and the 'Treasuries' (諸藏) represent the ground. Bodhisattvas of this kind, all...
是寄諸菩薩錶行位法。或十剎塵數。或不可說等。余並準之。八證法眾者。如諸會末皆有他方同名異界大菩薩眾俱來作證。現此所說決定究竟。或一一方各百萬佛剎塵數等。並各如文。九所益眾者。如諸會中天王天女等。是所益眾又如發心功德品中。十方虛空法界等世界中。一一各有萬佛世界塵數眾生。是得益眾。性起品中十方虛空法界等世界。一一各有一切佛剎微塵等眾生。又云。彼一一世界中。復各有百千佛剎微塵等菩薩。並是所益。第八會初亦有所益無邊大眾。十顯法眾者。如舍利弗須菩提等。五百聲聞在此法會如聾。托此反示一乘法界。由彼方現此法深廣。猶如因皂以現白等。此眾無有結通。以是別非普故。相違因故。以前十類為器為模印佛法界。以成無盡法門海耳。
說經儀第五
夫以。無限大悲周眾生界。施化萬品儀式難量。今就通別各開十例。通而論之。或以音聲或現妙色。或以奇香或以上味。或以妙觸或以法境。或內六根或四威儀。或弟子人物。或一切所作皆堪攝物。具如不思議品說。次別現言聲亦有十例。一如來語業圓音自說。二如來毛孔出聲說法。三如來光明舒音演法。舍那品中。一切如來毛孔。及光明中說偈等。四令菩薩口業說法。如加普賢令說法等。五令菩薩毛孔亦出音聲說法
【現代漢語翻譯】 現代漢語譯本：這是關於諸菩薩表現其修行位次的法則。或者有十個剎土微塵數，或者有不可說那麼多，其餘情況都依此類推。八、作證法眾：如同各法會末尾都有他方世界同名同號的大菩薩眾一同前來作證，表明此處所說的內容是決定且究竟的。或者每一方各有百萬佛剎微塵數等等，都各自如經文所說。九、所益眾：如同各法會中的天王、天女等，都是所利益的眾生。又如發心功德品中，十方虛空法界等世界中，每一個世界各有萬佛世界微塵數的眾生，是得到利益的眾生。性起品中，十方虛空法界等世界，每一個世界都有一切佛剎微塵等的眾生。經中又說：『在那每一個世界中，又各有百千佛剎微塵等的菩薩』，這些都是所利益的眾生。第八會開始時也有所利益的無邊大眾。十、顯法眾：如同舍利弗（Śāriputra，智慧第一的聲聞弟子）、須菩提（Subhūti，解空第一的聲聞弟子）等五百聲聞，在此法會中如同聾子一般，藉此反過來顯示一乘法界的道理。因為他們的侷限性，才顯現出此法的深廣，猶如用黑色來襯托白色一樣。這些聽眾並沒有斷除煩惱，因為這是針對特定對像而非普遍大眾的說法，存在相違背的原因。用以上十類眾生作為器皿或模具，來印證佛法界，從而成就無盡的法門大海。
說經儀軌第五
憑藉無限的大悲心周遍眾生界，施予教化的方式有萬千種，儀軌難以衡量。現在就普遍和特殊的方面各舉出十個例子。普遍來說，或者用音聲，或者顯現美妙的色彩，或者用奇異的香氣，或者用上等的美味，或者用美妙的觸感，或者用法的境界，或者用內在的六根，或者用四種威儀（行、住、坐、臥），或者用弟子人物，或者一切所作所為，都可以用來攝受眾生，具體內容如《不思議品》所說。其次，特別針對言語聲音，也有十個例子：一、如來（Tathāgata，佛的稱號之一）的語業圓滿，用圓融的聲音親自說法。二、如來毛孔出聲說法。三、如來光明舒展，發出聲音演說佛法，如《舍那品》中所說，一切如來的毛孔及光明中都說偈頌等。四、讓菩薩（Bodhisattva，立志成佛的修行者）用口業說法，如讓普賢（Samantabhadra，象徵菩薩的行愿）菩薩說法等。五、讓菩薩的毛孔也發出聲音說法。
【English Translation】 English version: These are the laws governing the manifestation of Bodhisattvas' (Bodhisattva, beings who are on the path to Buddhahood) stages of practice. They may number ten kṣetra (buddha-field) dusts, or be incalculable, and the rest are to be treated accordingly. Eighth, the assembly of Dharma witnesses: Just as at the end of each assembly, great Bodhisattvas from other worlds with the same name come together to testify, indicating that what is said here is definitive and ultimate. Or each direction may have a million kṣetra dusts, etc., all as stated in the text. Ninth, the assembly of those who benefit: Such as the heavenly kings and heavenly women in each assembly, who are the beings who benefit. Also, as in the chapter on the merits of generating the aspiration [for enlightenment], in the worlds of the ten directions, the dharmadhātu (realm of Dharma), etc., each world has ten thousand Buddha-world dusts of beings, who are the beings who gain benefit. In the chapter on the arising of nature, in the worlds of the ten directions, the dharmadhātu, etc., each world has all the Buddha-land dusts of beings. It also says: 'In each of those worlds, there are also hundreds of thousands of Buddha-land dusts of Bodhisattvas,' all of whom are those who benefit. At the beginning of the eighth assembly, there was also a boundless multitude who benefited. Tenth, the assembly that reveals the Dharma: Such as Śāriputra (Śāriputra, foremost in wisdom among the Buddha's disciples), Subhūti (Subhūti, foremost in understanding emptiness among the Buddha's disciples), and the five hundred śrāvakas (hearers) who are like the deaf in this Dharma assembly, using this to conversely reveal the principle of the One Vehicle Dharma Realm. Because of their limitations, the depth and breadth of this Dharma are revealed, just as black is used to set off white. These listeners have not cut off their afflictions, because this is a teaching for a specific audience rather than a universal one, and there is a contradictory reason. Using the above ten types of beings as vessels or molds to imprint the Buddha-Dharma realm, thereby accomplishing the endless ocean of Dharma gates.
Fifth: The Rituals of Expounding the Sutras
Relying on boundless great compassion pervading the realms of sentient beings, the methods of bestowing teachings are myriad and the rituals are immeasurable. Now, ten examples will be given for both the general and the specific aspects. Generally speaking, it can be through sound, or the manifestation of wondrous colors, or through strange fragrances, or through supreme flavors, or through wondrous tactile sensations, or through the realm of Dharma, or through the inner six roots, or through the four dignities (walking, standing, sitting, lying down), or through disciples and people, or all actions can be used to gather beings, as described in the Inconceivable chapter. Secondly, specifically regarding speech and sound, there are also ten examples: First, the Tathāgata's (Tathāgata, one of the titles of the Buddha) speech karma is perfect, using a complete and harmonious sound to personally expound the Dharma. Second, the Tathāgata's pores emit sound to expound the Dharma. Third, the Tathāgata's light extends, emitting sound to expound the Dharma, as stated in the Vairocana chapter, where all the Tathāgata's pores and light recite verses, etc. Fourth, causing Bodhisattvas (Bodhisattva, beings who are on the path to Buddhahood) to use their speech karma to expound the Dharma, such as causing Samantabhadra (Samantabhadra, symbolizing the practice and vows of Bodhisattvas) Bodhisattva to expound the Dharma, etc. Fifth, causing the Bodhisattvas' pores to also emit sound to expound the Dharma.
同如法界品云。於一毛孔出一切佛妙法雷音。又如密嚴經中。金剛藏菩薩遍身毛孔。出聲說法。六令菩薩光明亦有音聲說法。舍那品中。諸菩薩光明中說偈等。七令諸剎海出聲說法。彼品云。諸寶羅網相扣磨。演佛音聲常不絕。八令一切眾生悉為說法。彼品云。以一切眾生言音。入佛音聲法門教化。九以三世音聲說法。十以一切法中皆出聲說法故。普賢行品頌云。佛說菩薩說。剎說眾生說。三世一切說。解云。佛及菩薩各有三說。餘四各一故為十也。如音聲說法有此十種。余色香等者。皆各具十。並可準知。是則已為一百門說法。
辯經教第六
圓教微言必窮法界。既盡如來無盡辯力。各遍虛空毛端剎海。復各盡窮未來際。頓說常說時處無邊。若斯之教豈可限其部帙。今約準經文析為十類。一異說經。二同說經。三普眼經。四上本經。五中本經。六下本經。七略本經。八主伴經。九眷屬經。十圓滿經。初異說經者。如樹形等世界既異。其中眾生報類亦別。如來於彼現身立教。隨彼所宜施設教法。差別不同。與虛空法界等。唯如來智之所能知。不可定其色非色等。言非言等。舍那品中。廣明樹形河形須彌山形。乃至一切眾生形世界海。末後結云。皆是盧舍那佛常轉法輪處。解云。文中但云常轉法輪。不言法
【現代漢語翻譯】 現代漢語譯本 《同如法界品》中說：『於一毛孔出一切佛妙法雷音。』（從一個毛孔中發出所有佛陀微妙的佛法雷鳴之音）又如《密嚴經》中，金剛藏菩薩遍身毛孔，出聲說法。六、令菩薩光明亦有音聲說法。《舍那品》中，諸菩薩光明中說偈等。七、令諸剎海出聲說法。彼品云：『諸寶羅網相扣磨，演佛音聲常不絕。』（各種珍寶羅網相互碰撞摩擦，演奏出佛陀的聲音，永不停歇）八、令一切眾生悉為說法。彼品云：『以一切眾生言音，入佛音聲法門教化。』（用一切眾生的語言，進入佛陀音聲的法門進行教化）九、以三世音聲說法。十、以一切法中皆出聲說法故。《普賢行品》頌云：『佛說菩薩說，剎說眾生說，三世一切說。』解云：佛及菩薩各有三說，餘四各一故為十也。如音聲說法有此十種，余色香等者，皆各具十，並可準知。是則已為一百門說法。
辯經教第六
圓教微言必窮法界。既盡如來無盡辯力。各遍虛空毛端剎海。復各盡窮未來際。頓說常說時處無邊。若斯之教豈可限其部帙。今約準經文析為十類。一、異說經。二、同說經。三、普眼經。四、上本經。五、中本經。六、下本經。七、略本經。八、主伴經。九、眷屬經。十、圓滿經。初異說經者，如樹形等世界既異，其中眾生報類亦別。如來於彼現身立教，隨彼所宜施設教法，差別不同。與虛空法界等。唯如來智之所能知。不可定其色非色等，言非言等。《舍那品》中，廣明樹形河形須彌山形，乃至一切眾生形世界海。末後結云：『皆是盧舍那佛常轉法輪處。』解云：文中但云常轉法輪，不言法
【English Translation】 English version The 'Like the Dharma Realm' chapter says: 'From one pore emanates the wondrous Dharma thunderous sound of all Buddhas.' Also, as in the Ghanavyuha Sutra, Vajragarbha Bodhisattva's pores all over his body emit sounds to expound the Dharma. Sixth, causing the light of Bodhisattvas to also have sound to expound the Dharma. In the Vairocana chapter, the light of the Bodhisattvas speaks verses, etc. Seventh, causing all Buddha-lands to emit sounds to expound the Dharma. That chapter says: 'All jeweled nets strike and rub against each other, constantly producing the sound of the Buddha without ceasing.' Eighth, causing all sentient beings to expound the Dharma. That chapter says: 'Using the languages of all sentient beings, entering the Dharma gate of the Buddha's sound to teach and transform.' Ninth, expounding the Dharma with the sounds of the three times (past, present, and future). Tenth, because all dharmas emit sounds to expound the Dharma. The Universal Worthy's Conduct chapter praises: 'The Buddha speaks, the Bodhisattvas speak, the lands speak, the sentient beings speak, all of the three times speak.' It explains: The Buddha and Bodhisattvas each have three kinds of speaking, the remaining four each have one, hence there are ten. Like the Dharma expounded through sound having these ten kinds, the remaining forms, scents, etc., each possess ten, which can be known accordingly. Thus, there are already one hundred doors of Dharma expounding.
Distinguishing the Teachings of the Sutras, Sixth
The subtle words of the perfect teaching must exhaust the Dharma Realm. Having exhausted the Buddha's inexhaustible power of eloquence, each pervades the pores of space and the seas of lands. Moreover, each exhausts the endless future, expounding suddenly, constantly, and without limit in time and place. How can such teachings be limited in their divisions? Now, according to the sutra texts, they are analyzed into ten categories: First, Sutras with different teachings. Second, Sutras with the same teachings. Third, Samantabhadra's Eye Sutra. Fourth, Upper Original Sutra. Fifth, Middle Original Sutra. Sixth, Lower Original Sutra. Seventh, Abridged Original Sutra. Eighth, Principal and Accompanying Sutra. Ninth, Retinue Sutra. Tenth, Perfect Sutra. The first, Sutras with different teachings, such as worlds with different shapes like trees, the types of retribution for sentient beings within them are also different. The Tathagata appears in those places to establish teachings, providing teachings according to what is suitable for them, with different distinctions. They are equal to the empty space and the Dharma Realm. Only the wisdom of the Tathagata can know them. It is impossible to define them as form or non-form, speech or non-speech, etc. In the Vairocana chapter, it extensively explains the shapes of tree-shaped, river-shaped, Mount Sumeru-shaped, and even all sentient being-shaped world-seas. The final conclusion is: 'All are places where Vairocana Buddha constantly turns the Dharma wheel.' It explains: The text only says 'constantly turns the Dharma wheel,' without mentioning the Dharma.
輪分齊相者。以彼施設與此不同故不顯示。俱可準知。彼處亦設如此法教。部類難量不可說也。二同說經者。唯於此類須彌山界。遍於虛空毛端等處。以言聲說亦無有盡。如不思議品云。如來一化身。轉如是等不可譬喻法輪云。一切法界虛空界等世界。悉以毛端周遍度量一一毛端處。于唸唸中。化不可說不可說佛剎微塵等身。乃至盡未來際劫。一一化佛身有不可說不可說佛剎微塵等頭。一一頭有不可說不可說佛剎微塵等舌。一一舌出不可說不可說佛剎微塵等音聲。一一音聲說不可說不可說佛剎微塵等修多羅。一一修多羅。說不可說不可說佛剎微塵等法。一一法中說不可說不可說佛剎微塵等句身味身。復不可說不可說佛剎微塵等劫。說異句身味身。音聲充滿法界。一切眾生無不聞者。盡一切未來際劫常轉法輪。如來音聲無異無斷。不可窮盡。亦阿僧祇品偈云彼諸一一如來等。出不可說梵音聲。于彼一一梵音中。轉不可說凈法輪。于彼一一法輪中。雨不可說修多羅。于彼一一修多羅。分別諸法不可說。于彼一一諸法中。又說諸法不可說。又復于彼說法中。說眾生依不可說。又於一一毛道中。不可說劫說正法。如彼一微毛端處。一切十方亦如是。解云。此中說處非樹形等。言聲說教非色香等故不同。但一類無盡非可結集。不
【現代漢語翻譯】 現代漢語譯本 關於『輪分齊相』（輪，指佛法；分齊相，指不同的類別和特徵）的問題。因為他們的施設（教義的建立）與這裡不同，所以不詳細顯示，但都可以類比得知。他們那裡也設立了這樣的法教，部類繁多，難以衡量，不可盡說。 二、關於『同說經』（指共同宣說的經典）。僅僅在這樣的須彌山界（須彌山，佛教宇宙觀中的中心山），遍佈于虛空、毛端等處，用言語聲音宣說，也是沒有窮盡的。如同《不思議品》所說：『如來（指佛）的一個化身，就能轉動如是等不可譬喻的法輪（佛法的傳播），遍及一切法界、虛空界等世界。在每一個毛端之處，于唸唸之中，化現不可說不可說佛剎微塵（佛剎，佛的國土；微塵，極小的顆粒）等數量的身。乃至到未來無盡的劫（佛教時間單位），每一個化佛身都有不可說不可說佛剎微塵等數量的頭，每一個頭都有不可說不可說佛剎微塵等數量的舌頭，每一條舌頭發出不可說不可說佛剎微塵等數量的聲音，每一種聲音宣說不可說不可說佛剎微塵等數量的修多羅（佛經），每一部修多羅宣說不可說不可說佛剎微塵等數量的法，每一種法中宣說不可說不可說佛剎微塵等數量的句身味身（句身，句子的集合；味身，意義的集合）。又用不可說不可說佛剎微塵等數量的劫，宣說不同的句身味身，聲音充滿法界，一切眾生沒有聽不到的。盡未來一切劫，常轉法輪，如來的聲音沒有差異，沒有間斷，不可窮盡。』 也如《阿僧祇品》的偈頌所說：『那些一一如來等，發出不可說的梵音聲（梵音，清凈的聲音），在那一一梵音中，轉動不可說的清凈法輪，在那一一法輪中，降下不可說的修多羅，在那一一修多羅中，分別諸法不可說，在那一一諸法中，又說諸法不可說，又在那些說法中，說眾生所依賴的不可說。又在每一個毛孔道中，用不可說的劫來說正法，如那一微小的毛端之處，一切十方世界也是這樣。』 解釋說：這裡所說的處所，不是樹形等，言語聲音的宣說，不是色香等，所以不同。但這一類是無盡的，不可結集。
【English Translation】 English version Regarding the 'wheel-division-distinctive-characteristics' (wheel, referring to the Dharma; distinctive-characteristics, referring to different categories and features). Because their establishments (the establishment of doctrines) are different from here, they are not displayed in detail, but can be understood by analogy. They also establish such Dharma teachings there, with numerous categories that are difficult to measure and cannot be fully described. Two, regarding the 'scriptures-spoken-in-common' (referring to scriptures jointly proclaimed). Merely in such a Mount Sumeru realm (Mount Sumeru, the central mountain in the Buddhist cosmology), pervading the void, the tips of hairs, etc., speaking with words and sounds is also inexhaustible. As the 'Inconceivable Chapter' says: 'A transformation body of the Tathagata (referring to the Buddha) can turn such immeasurable Dharma wheels (the propagation of the Dharma), pervading all Dharma realms, void realms, and other worlds. At each tip of a hair, in every moment, manifesting immeasurable Buddha-land dust-motes (Buddha-land, the Buddha's realm; dust-motes, extremely small particles) in number of bodies. Even until the endless kalpas (Buddhist unit of time) of the future, each transformed Buddha body has immeasurable Buddha-land dust-motes in number of heads, each head has immeasurable Buddha-land dust-motes in number of tongues, each tongue emits immeasurable Buddha-land dust-motes in number of sounds, each sound proclaims immeasurable Buddha-land dust-motes in number of Sutras (Buddhist scriptures), each Sutra proclaims immeasurable Buddha-land dust-motes in number of Dharmas, each Dharma proclaims immeasurable Buddha-land dust-motes in number of sentence-body-flavor-body (sentence-body, the collection of sentences; flavor-body, the collection of meanings). And again, using immeasurable Buddha-land dust-motes in number of kalpas, proclaiming different sentence-body-flavor-bodies, the sound fills the Dharma realm, and all sentient beings hear it. Exhausting all future kalpas, constantly turning the Dharma wheel, the Tathagata's sound has no difference, no interruption, and is inexhaustible.' Also, as the verse in the 'Asamkhya Chapter' says: 'Those Buddhas, each and every one, emit immeasurable Brahma sounds (Brahma sound, pure sound), in each and every Brahma sound, turn immeasurable pure Dharma wheels, in each and every Dharma wheel, rain down immeasurable Sutras, in each and every Sutra, distinguish immeasurable Dharmas, in each and every Dharma, again speak of immeasurable Dharmas, and in those teachings, speak of the immeasurable upon which beings rely. And in each and every pore, use immeasurable kalpas to speak the true Dharma, just like that tiny tip of a hair, so too are all the ten directions.' The explanation says: The places spoken of here are not tree shapes, etc., and the proclamation of words and sounds is not color, fragrance, etc., so they are different. But this category is endless and cannot be collected.
可限其品頌多少。亦非下位所能受持。三普眼經者。如法界品中。海云比丘所受持經。以須彌山聚筆四大海水墨。書一品修多羅不可窮盡。如是等品復過塵數。此亦但是大菩薩等。陀羅尼力之所受持。亦非貝葉所能書記。四上本經者。此是結集書記之上本也。故龍樹菩薩往龍宮見。此大不思議解脫經有三本。上本有十三千大千世界微塵數偈。四天下微塵數品此之謂也。五中本經者。彼見中本。有四十九萬八千八百偈。一千一百品。此上二本並秘在龍宮。非閻浮提人力所持故此不傳。六下本經者。謂彼所見下本有十萬偈。現傳天竺。梁攝論中名百千經即十萬也。大智論中。亦名此經為不思議解脫經有十萬偈。西域記說。在遮俱槃國山中有此具本。七略本經者。即此土所傳六十卷本。梵本有三萬六千偈。是前十萬偈中要略所出。昔晉義熙十四年。于楊州謝司空寺譯。天竺三藏法師名佛度跋陀羅。此云覺賢。是大乘三果人。姓釋迦氏。甘露飯王之苗胤。曾往兜率天。就彌勒問疑。具如別傳。八主伴經者。謂舍那佛所說華嚴。雖遍法界。然與余佛所說之經互為主伴。一一主經必具無量同類眷屬。如說性起品竟。十方一一各有八十不可說百千億那由他佛剎微塵數菩薩。同名普賢。各從本國來此作證。皆云我等佛所亦說此法。與此
【現代漢語翻譯】 現代漢語譯本 可以限定它的品和頌的數量嗎？而且也不是下位者所能受持的。《三普眼經》（Sanpuyan jing）是怎樣的呢？就像《法界品》中，海云比丘（Haiyun biqiu）所受持的經。即使用須彌山（Xumi shan）堆積成筆，用四大海水當墨，書寫一品修多羅（xiuduoluo）也無法窮盡。像這樣的品，數量超過了塵埃的數量。這些也只是大菩薩等，憑藉陀羅尼（tuoluoni）的力量才能受持，也不是貝葉所能記錄的。《上本經》（Shangben jing）是怎樣的呢？這是結集書記的上本。所以龍樹菩薩（Longshu pusa）前往龍宮見到。這部《大不思議解脫經》（Da busiyi jietuo jing）有三個版本。上本有十三千大千世界微塵數偈，四天下微塵數品，說的就是這個。《中本經》（Zhongben jing）是怎樣的呢？他看到的中本，有四十九萬八千八百偈，一千一百品。這上兩本都秘藏在龍宮，不是閻浮提（Yanfuti）的人力所能受持的，所以沒有流傳。《下本經》（Xiaben jing）是怎樣的呢？就是他所見的下本有十萬偈，現在在天竺（Tianzhu）流傳。梁朝攝論中名為《百千經》（Baiqian jing），就是這十萬偈。《大智論》（Dazhi lun）中，也稱這部經為《不思議解脫經》（Busi yi jietuo jing），有十萬偈。《西域記》（Xiyu ji）說，在遮俱槃國（Zhejuban guo）的山中，有這部經的完整版本。《略本經》（Lueben jing）是怎樣的呢？就是此土所傳的六十卷本。梵本有三萬六千偈，是從前面十萬偈中節略出來的。過去晉朝義熙十四年，在楊州謝司空寺翻譯。天竺三藏法師名為佛度跋陀羅（Fodubatuoluo），翻譯成漢語是覺賢（Juexian）。是大乘三果人。姓釋迦（Shijia）氏，甘露飯王（Ganlufan wang）的後代。曾經前往兜率天（Doushuai tian），向彌勒（Mile）請教疑問，具體情況在別的傳記中有記載。《主伴經》（Zhuban jing）是怎樣的呢？就是舍那佛（Shena fo）所說的《華嚴經》（Huayan jing），雖然遍佈法界，但是與其餘佛所說的經互為主伴。每一部主經必定具有無量同類眷屬。比如說完《性起品》（Xingqi pin）后，十方每一方各有八十不可說百千億那由他佛剎微塵數菩薩，都同名普賢（Puxian），各自從本國來到這裡作證，都說『我們佛所也說此法，與此』
【English Translation】 English version Can its quantity of chapters and verses be limited? Moreover, it is not something that those of lower standing can uphold. What is the 'Sanpuyan jing' (Three Universal Eyes Sutra)? It is like the sutra upheld by Bhiksu Haiyun (Ocean Cloud Bhiksu) in the 'Dharmadhatu Chapter'. Even if Mount Sumeru (Mount Sumeru) were piled up to make a pen, and the four great oceans were used as ink, one could not exhaustively write a single chapter of a Sutra (sutra). Chapters like these exceed the number of dust particles. These are only upheld by great Bodhisattvas (bodhisattvas) and others, through the power of Dharani (dharani), and cannot be recorded on palm leaves. What is the 'Shangben jing' (Upper Version Sutra)? This is the upper version of the collected records. Therefore, Nagarjuna Bodhisattva (Nagarjuna Bodhisattva) went to the Dragon Palace and saw it. This 'Da busiyi jietuo jing' (Great Inconceivable Liberation Sutra) has three versions. The upper version has thirteen thousand great chiliocosms of dust-particle verses, and four continents of dust-particle chapters, which is what is being referred to. What is the 'Zhongben jing' (Middle Version Sutra)? The middle version he saw has four hundred ninety-eight thousand eight hundred verses, and one thousand one hundred chapters. These upper two versions are secretly stored in the Dragon Palace, and cannot be upheld by the power of people in Jambudvipa (Jambudvipa), so they are not transmitted. What is the 'Xiaben jing' (Lower Version Sutra)? It is the lower version he saw, which has one hundred thousand verses, and is now circulating in India (India). In the She Lun of the Liang Dynasty, it is called the 'Baiqian jing' (Hundred Thousand Sutra), which is these one hundred thousand verses. In the 'Mahaprajnaparamita Sastra' (Mahaprajnaparamita Sastra), this sutra is also called the 'Inconceivable Liberation Sutra', and has one hundred thousand verses. The 'Western Regions Records' (Western Regions Records) says that in the mountains of the Chakupan Kingdom (Chakupan Kingdom), there is a complete version of this sutra. What is the 'Lueben jing' (Abridged Version Sutra)? It is the sixty-fascicle version transmitted in this land. The Sanskrit version has thirty-six thousand verses, which are abridged from the previous one hundred thousand verses. In the fourteenth year of the Yixi era of the Jin Dynasty, it was translated at the Xie Sikong Temple in Yangzhou. The Tripitaka Master from India was named Buddhabhadra (Buddhabhadra), which translates to Juexian (Enlightened Sage). He was a third-stage Arhat of the Mahayana. His surname was Shakya (Shakya), and he was a descendant of King Ganlufan (King Ganlufan). He once went to the Tushita Heaven (Tushita Heaven) to ask Maitreya (Maitreya) about his doubts, as detailed in other biographies. What is the 'Zhuban jing' (Principal and Associate Sutra)? It is the Avatamsaka Sutra (Avatamsaka Sutra) spoken by Vairochana Buddha (Vairochana Buddha), which, although pervading the Dharmadhatu, serves as the principal and associate with the sutras spoken by other Buddhas. Each principal sutra must have countless similar retinues. For example, after speaking the 'Nature Origination Chapter' (Nature Origination Chapter), each of the ten directions has eighty unspeakable hundreds of thousands of billions of nayutas of Buddha-lands of dust-particle Bodhisattvas, all with the same name Samantabhadra (Samantabhadra), each coming from their own country to testify, all saying, 'Our Buddha also speaks this Dharma, and this'
不殊。故知一性起修多羅。十方各有八十不可說百千億那由他佛剎微塵數修多羅。以為眷屬。如一處性起既爾。餘一切處性起。各攝爾許眷屬。相與周遍法界。如性起既爾。余會余品文中。各有證法之數。悉為眷屬。準釋可知。如此略本七處八會所攝眷屬。當知餘本皆具眷屬。準思可見。九眷屬經者。謂此無盡修多羅海。一則一切。十方塵道同時恒說。下位菩薩二乘凡夫不能聞見。性起品云。此經不入一切眾生手。唯除菩薩。又云。一切聲聞緣覺不聞此經。何況受持。又云。若菩薩億那由他劫行六波羅蜜。不聞此經。雖聞不信。是等猶為假名菩薩。解云。以彼器劣。不能聞信此通方法。而如來方便隨一方遇逐彼根機。說宜聞之法。如餘一切權教三乘小乘等經。既無結通十方齊說。故非主經。然亦與主為勝方便故。但為眷屬。是故一一主經必具無量方便眷屬。如普眼經。有世界塵數修多羅以為眷屬。又如普莊嚴童子所受持經。皆有塵數眷屬等經。具如經說。問此與前主伴經何別。答略由三別。一前經文句必與主同。此即不爾。二彼必結通十方同說。此亦不爾三彼經亦有為主之義。此亦不爾。是故彼經亦主亦伴。名主伴經。此即唯伴非主。名眷屬經。與彼不同分二部耳。十圓滿經者。謂此上諸本。總混同一無盡大修多羅海
。隨於其中一會一品一文一句。皆具攝一切。及一一文句遍入一切。以是普法無分限故。圓滿教法理應爾故。如因陀羅網無分齊故。盡佛能化無邊境故。舍那品偈云。一切佛剎微塵中盧舍那現自在力。弘誓願海振音聲。調伏一切眾生類。又法界品中名圓滿因緣修多羅。此之謂也。無盡教海應如是知。
顯經義第七
夫以。義海宏深真源渺漫。略開二類各辨十門。先明所標之法。浩汗無涯撮為十對。用以統收。一教義一對。謂無盡言教及所詮義。二理事一對。謂緣起事相。及所依真理。三境智一對。謂所觀真俗妙境。及辨能觀普賢大智。四行位一對。謂普賢行海。及辨菩薩五位相收。五因果一對。謂辨菩薩生了等因。及現如來智斷等果。亦是普賢圓因舍那滿果。六依正一對。謂蓮華藏界並樹形等。無邊異類諸世界海。及現諸佛菩薩法界身云無礙依持。七體用一對。謂此經中凡舉一法。必內同真性外應群機。無有一法體用不具。八人法一對。謂佛菩薩師弟等人。顯說法界諸法門海。九逆順一對。謂文中現五熱眾鞞一王形虐。及現施戒順理正修。十應感一對。謂眾生根欲器感多端。聖應示現亦復無邊。舍那品云。一切眾生所樂示現云等。然此十對同時相應。成一緣起無礙镕融。隨有一處即具一切。是此經中所具
【現代漢語翻譯】 現代漢語譯本：因此，在其中的一個法會、一篇品、一篇文章、一句話中，都具備攝取一切的含義，並且每一篇文章、每一句話都遍及一切。這是因為普遍的佛法沒有界限，圓滿的教法理應如此。就像因陀羅網（Indra's net，帝釋天之網，比喻宇宙萬物相互關聯）沒有邊際一樣，窮盡諸佛所能教化的無邊境界。舍那品（Vairochana Chapter，毗盧遮那品）的偈頌說：『一切佛剎（Buddha-land，佛土）微塵中，盧舍那（Vairochana，毗盧遮那佛）顯現自在力，弘大的誓願如海般震動音聲，調伏一切眾生。』又如法界品（Dharmadhatu Chapter，法界品）中所說的圓滿因緣修多羅（Sutra of Perfect Causation，圓滿因緣經），就是這個意思。無盡的教法之海應該這樣理解。
顯經義第七
經文的意義宏大深遠，其真實的源頭渺茫難測。大致分為兩類，每類辨析十個方面。首先闡明所標示的法，浩瀚無涯，概括為十對，用來統攝。一是教義一對，指無盡的言教以及所詮釋的意義。二是理事一對，指緣起的事相，以及所依的真理。三是境智一對，指所觀的真俗妙境，以及辨別能觀的普賢大智（Samantabhadra's great wisdom，普賢菩薩的偉大智慧）。四是行位一對，指普賢行海（Samantabhadra's practices，普賢菩薩的修行），以及辨別菩薩五位所包含的內容。五是因果一對，指辨別菩薩生起和了悟的因，以及顯現如來智斷等果。也是普賢圓滿的因和舍那圓滿的果。六是依正一對，指蓮華藏世界（Lotus Treasury World，蓮華藏世界）以及樹形等無邊異類的諸世界海，以及顯現諸佛菩薩法界身云無礙的依持。七是體用一對，指這部經中凡是舉出一個法，必定內在與真性相同，外在應和眾生的根機。沒有一個法不具備體和用。八是人法一對，指佛、菩薩、師弟等人，顯說闡述法界的諸法門海。九是逆順一對，指文中顯現五熱眾（five heats，五熱）和鞞一王（king of the Bhikkhus，比丘之王）的殘酷虐待，以及顯現佈施、持戒順應道理的正當修行。十是應感一對，指眾生的根器和慾望千差萬別，聖人的應化示現也同樣無邊無際。舍那品說：『一切眾生所樂於見到的，都示現如雲一般。』然而這十對同時相應，形成一個緣起無礙融合的整體。無論在哪一個方面，都具備一切，這就是這部經中所具有的。
【English Translation】 English version: Therefore, within one assembly, one chapter, one article, one sentence, all possess the meaning of encompassing everything, and each article and each sentence pervades everything. This is because the universal Dharma has no limits, and the perfect teachings should be so. Just as Indra's net (Indra's net, a metaphor for the interconnectedness of all things in the universe) has no boundaries, it exhausts the boundless realms that all Buddhas can transform. The verse in the Vairochana Chapter (Vairochana Chapter) says: 'In the dust of all Buddha-lands (Buddha-land), Vairochana (Vairochana Buddha) manifests his power of freedom, his vast vows resonate like the ocean, subduing all sentient beings.' Furthermore, the Sutra of Perfect Causation (Sutra of Perfect Causation) mentioned in the Dharmadhatu Chapter (Dharmadhatu Chapter) means this. The endless ocean of teachings should be understood in this way.
Manifesting the Meaning of the Sutra, Seventh
The meaning of the sutra is vast and profound, and its true source is distant and unfathomable. It is roughly divided into two categories, each with ten aspects to distinguish. First, clarify the Dharma that is indicated, which is vast and boundless, summarized into ten pairs for comprehensive coverage. The first is the pair of teachings and meanings, referring to the endless verbal teachings and the meanings they explain. The second is the pair of phenomena and principle, referring to the arising phenomena and the truth on which they rely. The third is the pair of realm and wisdom, referring to the wonderful realms of true and conventional reality that are observed, and distinguishing the great wisdom of Samantabhadra (Samantabhadra's great wisdom) that can observe. The fourth is the pair of practice and position, referring to the ocean of Samantabhadra's practices (Samantabhadra's practices), and distinguishing the content included in the five positions of Bodhisattvas. The fifth is the pair of cause and effect, referring to distinguishing the causes of Bodhisattvas' arising and enlightenment, and manifesting the results of the Tathagata's wisdom and cessation. It is also Samantabhadra's perfect cause and Vairochana's perfect result. The sixth is the pair of reliance and correctness, referring to the Lotus Treasury World (Lotus Treasury World) and the boundless and diverse world-seas such as tree forms, and manifesting the unobstructed reliance of the Dharma-body clouds of all Buddhas and Bodhisattvas. The seventh is the pair of essence and function, referring to the fact that whenever a Dharma is mentioned in this sutra, it must be internally the same as true nature and externally respond to the faculties of sentient beings. There is no Dharma that does not possess both essence and function. The eighth is the pair of person and Dharma, referring to Buddhas, Bodhisattvas, teachers, disciples, and others, manifesting and expounding the Dharma-gate seas of the Dharmadhatu. The ninth is the pair of reverse and compliant, referring to the manifestation of the cruelty of the five heats (five heats) and the king of the Bhikkhus (king of the Bhikkhus) in the text, and the manifestation of proper practice in accordance with reason through giving and upholding precepts. The tenth is the pair of response and sensation, referring to the fact that the faculties and desires of sentient beings are diverse, and the manifestations of the saints are also boundless. The Vairochana Chapter says: 'All that sentient beings delight in seeing is manifested like clouds.' However, these ten pairs correspond simultaneously, forming an interconnected and integrated whole. In whichever aspect, all is possessed, and this is what this sutra possesses.
之法。次明所顯理趣者。巧辯自在勢變多端。亦舉十例以現無礙。一性相無礙。二廣狹無礙。三一多無礙。四相入無礙。五相是無礙。六隱顯無礙。七微細無礙。八帝網無礙。九十世無礙。十主伴無礙。於前所說十對法中。一一皆有此十無礙。是故即有百門千門等準思之。今且略於事法上辨此十例。余法準知。具如經中。一蓮華葉即具此十義。謂此華葉則同真性。不礙事相宛然顯現。經云。法界不可壞蓮華世界海等。此是理事一味無礙之門。二則此華葉。其必普周無有邊際。而恒不壞本位分齊。此即分則無分廣狹無礙。經云。此諸華葉普覆法界等。三即此華葉具無邊德。不可言一。融無二相不可言多。此一即多多復即一。一多無二為一華葉。經云。知一即多多即一等。是謂第三一多門也。四此一華葉。其必舒己遍入一切。差別法中。復能攝取彼一切法。令入己內。是故即舒恒攝同時無礙。經云。以一佛土滿十方。十方入一亦無餘等。是謂第四相入門也。五此一華葉。必廢己同他。舉體全是彼一切法。而恒攝他同己。全彼一切即是己體。是故己即是他。他即是己。己即是他己不立。他即是己他不存。他己存亡同時顯現。經云。長劫即是短劫。短劫即是長劫等。是謂第五相是門也。六又此華葉既遍一切法。彼一切法亦皆普
遍。此能遍彼則此顯彼隱。彼能遍此則彼顯此隱。此能攝彼亦此顯彼隱。彼能攝此亦彼顯此隱。如是此彼各有即顯即隱。無有障礙。經中東方見入正受。西方見三昧起等。是謂第六隱顯門也。七此華葉中。悉能顯現微細剎土炳然齊現。無不具足。經云。於一塵中。微細國土莊嚴清凈曠然安住。又如第九回向微細處說。是謂第七微細門也。八又此華葉一一塵中。各有無邊諸世界海。世界海中復有微塵。此微塵內復有世界。如是重重不可窮盡。非是心識思量境界。如帝釋殿天珠網覆。珠既明徹互相影現。所現之影還能現影。如是重重不可窮盡。經云。如因陀羅網世界。十地論云。帝網差別者。唯智慧知非眼所見。是謂第八帝網門也。九此一華葉。橫遍十方豎該九世。謂過去過去世。過去現在世。過去未來世。如過去世有此三世。現在未來當知亦爾。總此九世攝為一念。總別合舉名為十世。具如離世間品說。又以時無別體依華以立。華既無礙時亦如之。是故經云。過去一切劫安置未來。今未來一切劫。回置過去世。又云。無量無數劫能作一念頃等。是謂第九十世門也。十又此華葉理無孤起。必攝無量眷屬圍繞。經云。此華有世界海塵數蓮華。以為眷屬。此經圓教所有之法。皆互為主伴具德圓滿。是故見此華葉。即是見於無盡
【現代漢語翻譯】 現代漢語譯本 遍。如果這個能夠周遍那個，那麼這個就顯現，那個就隱沒。如果那個能夠周遍這個，那麼那個就顯現，這個就隱沒。如果這個能夠攝持那個，那麼這個就顯現，那個就隱沒。如果那個能夠攝持這個，那麼那個就顯現，這個就隱沒。像這樣，這個和那個各有顯現和隱沒，沒有障礙。《華嚴經》中說，東方見到進入正受（Samadhi，禪定），西方見到三昧（Samadhi，禪定）生起等等，這就是第六隱顯門。 七、在這個華葉中，完全能夠顯現微細的剎土（Buddha-kshetra，佛土），清晰地同時顯現，沒有不具備的。《華嚴經》說：『於一塵中，微細國土莊嚴清凈曠然安住。』又如第九回向微細處所說，這就是第七微細門。 八、又在這個華葉的每一個微塵中，各有無邊的諸世界海（Lokadhatu-samudra，世界之海），世界海中又有微塵，這個微塵內又有世界，這樣重重疊疊，不可窮盡，不是心識思量所能達到的境界。就像帝釋天（Indra，佛教護法神）的宮殿，用天珠網覆蓋，珠子明亮清澈，互相映現，所顯現的影子還能顯現影子，這樣重重疊疊，不可窮盡。《華嚴經》說：『如因陀羅（Indra，佛教護法神）網世界。』《十地經論》說：『帝網差別，唯智慧知，非眼所見。』這就是第八帝網門。 九、這一個華葉，橫向周遍十方（Ten directions），縱向包含九世（Nine periods of time）。也就是過去過去世、過去現在世、過去未來世。像過去世有這三世，現在世和未來世也應當知道是這樣。總共這九世攝為一念。總別合起來稱為十世，詳細的在《離世間品》中說明。又因為時間沒有別的自體，依靠華而建立，華既然沒有障礙，時間也像這樣。所以《華嚴經》說：『過去一切劫安置未來，今未來一切劫，回置過去世。』又說：『無量無數劫能作一念頃』等等，這就是第九十世門。 十、又這個華葉，理上不會孤立生起，必定攝持無量的眷屬圍繞。《華嚴經》說：『此華有世界海塵數蓮華，以為眷屬。』這部經圓教（Perfect Teaching）所有的法，都互相作為主伴，具備功德圓滿。所以見到這個華葉，就是見到無盡。
【English Translation】 English version Everywhere. If this can pervade that, then this is manifest and that is hidden. If that can pervade this, then that is manifest and this is hidden. If this can encompass that, then this is manifest and that is hidden. If that can encompass this, then that is manifest and this is hidden. Thus, this and that each have immediate manifestation and immediate concealment, without any obstruction. In the Sutra, seeing entry into Samadhi (正受, meditative absorption) in the East, seeing the arising of Samadhi (三昧, meditative concentration) in the West, etc., this is called the sixth, the Gate of Concealment and Manifestation. Seven: Within this flower petal, all the subtle Buddha-ksetras (剎土, Buddha-fields) can be clearly and completely manifested, appearing distinctly and simultaneously, lacking nothing. The Sutra says: 'Within a single dust mote, subtle Buddha-lands, adorned, pure, vast, and peaceful, abide.' This is also described in the ninth chapter on directing merit to the subtle realms. This is called the seventh, the Gate of Subtlety. Eight: Furthermore, within each dust mote of this flower petal, there are boundless oceans of worlds (世界海, Lokadhatu-samudra). Within these oceans of worlds, there are again dust motes, and within these dust motes, there are worlds. Thus, layer upon layer, endlessly, beyond the realm of conceptual thought. Like the palace of Indra (帝釋天, Buddhist protector deity), covered with a net of heavenly jewels, the jewels are clear and reflect each other, and the reflections can also reflect reflections, thus layer upon layer, endlessly. The Sutra says: 'Like the world of Indra's (因陀羅, Buddhist protector deity) net.' The Dasabhumika Sutra says: 'The differences in Indra's net can only be known by wisdom, not seen by the eye.' This is called the eighth, the Gate of Indra's Net. Nine: This single flower petal horizontally pervades the ten directions (十方, ten directions) and vertically encompasses the nine periods of time (九世, nine periods of time). That is, the past of the past, the present of the past, and the future of the past. Just as the past has these three periods, so too should the present and future be understood. All these nine periods are encompassed within a single thought. Combining the general and the specific is called the ten periods of time, as described in detail in the Leaving the World chapter. Furthermore, because time has no separate substance, it is established based on the flower. Since the flower is without obstruction, so too is time. Therefore, the Sutra says: 'Placing all the kalpas (劫, eons) of the past in the future, and returning all the kalpas of the future to the past.' It also says: 'Countless kalpas can be made into a moment,' etc. This is called the ninth, the Gate of the Ten Times. Ten: Furthermore, this flower petal does not arise in isolation in principle; it must encompass countless retinues surrounding it. The Sutra says: 'This flower has as its retinue as many lotus flowers as there are dust motes in the oceans of worlds.' All the dharmas (法, teachings) of the Perfect Teaching (圓教, Perfect Teaching) in this Sutra mutually serve as principal and attendant, possessing complete virtues. Therefore, seeing this flower petal is seeing the endless.
法界。非是托此別有所表。下文云。從無生法忍所起華蓋等。此一華葉。既具此等十種無礙。餘一切事皆亦如是準之。如事中既爾。如前十對法門之中。一一皆有如是十種無礎。準此知之。
釋經意第八
夫以。法相圓融實有所因。因緣無量略辨十種。一為明諸法無定相故。二唯心現故。三如幻事故。四如夢現故。五勝通力故。六深定用故。七解脫力故。八因無限故。九緣起相由故。十法性融通故。於此十中。隨一即能令彼諸法混融無礙。初無定相者。謂以小非定小故能容大。大非定大故能入小。十住品云。金剛圍山數無量。悉能安置一毛端。欲知至大有小相。菩薩因此初發心。解云。此中明大非大故有小相也。二明一切法皆唯心現無別自體。是故大小隨心迴轉。即入無礙。又釋。謂彼心所現毛端之處。此心於彼現大世界。大小同處互不相礙。下文云。彼心不常住。無量難思議。顯現一切法。各各不相知等。三明一切法如幻故。謂如幻法小處現大皆無障礙。下文云。或現須臾作百年。幻力自在悅世間等。四明一切法皆如夢故。謂彼夢法長短無礙。是故論云。處夢謂經百年。覺乃須臾故。時雖無量攝在一剎耶等。五勝通力故者。謂自在位中。菩薩諸佛勝神通力。小處現大無所障礙。四種通中幻通所攝。轉變
【現代漢語翻譯】 現代漢語譯本：法界並非是藉此來特別表示什麼。下文說，從無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解和接受）所生起的華蓋等等。這一片花葉，既然具備這十種無礙，其餘一切事物也都可以這樣類推。如同事相中既然如此，如同前面十對法門之中，每一個都具有這十種無礙的基礎，依此來理解。
解釋經文意義第八
因為法相圓融確實有其原因。因緣無量，略微辨別為十種：一是為闡明諸法沒有固定不變的相狀；二是唯心所現；三是如幻事一般；四是如夢境一般顯現；五是殊勝神通之力；六是甚深禪定的作用；七是解脫之力；八是因無限；九是緣起相互依存；十是法性融通。在這十種原因中，隨便哪一種都能使那些諸法混合融通而沒有障礙。最初的『沒有固定不變的相狀』，是指因為小不是固定的小，所以能容納大；大不是固定的大，所以能進入小。《十住品》中說：『金剛圍山（Vajra fence mountains，佛教宇宙觀中圍繞世界的山脈）數量無量，全部都能安置在一根毛髮的尖端。想要知道至大之中有小的相狀，菩薩因此最初發心。』解釋說：『這裡闡明大不是固定的大，所以有小的相狀。』二是闡明一切法都是唯心所現，沒有別的自體，因此大小隨著心念迴轉，就進入無礙的境界。又解釋說，心所顯現的毛髮尖端之處，此心在那裡顯現廣大的世界，大小同處，互相不相妨礙。下文說：『那個心不是常住不變的，無量難以思議，顯現一切法，各自互不相知等等。』三是闡明一切法如幻，如同幻術變現，小的地方顯現大的事物，都沒有障礙。下文說：『或者顯現短暫的時間變為一百年，幻術之力自在，使世間喜悅等等。』四是闡明一切法都如夢境，夢境中時間長短沒有障礙。所以論中說：『在夢中經歷一百年，醒來卻只是須臾之間。時間雖然無量，卻能收攝在一個剎那（ksana，極短的時間單位）之中等等。』五是殊勝神通之力，在自在的地位中，菩薩諸佛以殊勝的神通力，在小的地方顯現大的事物，沒有什麼障礙。屬於四種神通中的幻通所攝，可以轉變。
【English Translation】 English version: The Dharmadhatu (realm of reality) is not meant to specifically represent something else. The following text says, 'From the Anutpattika-dharma-kshanti (acceptance that phenomena are neither created nor destroyed) arise the flower canopies, etc.' Since this single flower petal possesses these ten kinds of unobstructedness, all other things can be inferred to be the same. Just as it is in phenomena, so it is that within each of the previous ten pairs of Dharma gates, each has these ten kinds of unobstructed foundations. Understand this accordingly.
Explanation of the Sutra's Meaning, Eighth
The perfect fusion of Dharmas (laws, principles) indeed has a cause. The causes and conditions are immeasurable, but we briefly distinguish ten kinds: First, to clarify that all Dharmas have no fixed characteristics; second, they are manifestations of mind only; third, they are like illusory events; fourth, they appear like dreams; fifth, due to the power of superior spiritual penetrations; sixth, due to the function of deep Samadhi (meditative absorption); seventh, due to the power of liberation; eighth, because causes are infinite; ninth, because arising depends on mutual conditions; tenth, because the Dharma-nature is all-pervasive and interpenetrating. Among these ten, any one can cause those Dharmas to blend and merge without obstruction. The first, 'no fixed characteristics,' means that because small is not fixed as small, it can contain large; large is not fixed as large, so it can enter small. The 'Ten Stages' chapter says, 'The number of Vajra fence mountains (mountains surrounding the world in Buddhist cosmology) is immeasurable, and all can be placed on the tip of a single hair. If you want to know that the extremely large has the characteristic of small, the Bodhisattva (enlightenment being) initially awakens the mind because of this.' The explanation says, 'This clarifies that large is not fixed as large, so it has the characteristic of small.' Second, it clarifies that all Dharmas are manifestations of mind only, without a separate self-nature. Therefore, large and small revolve according to the mind, and thus enter unobstructedness. Another explanation says that at the tip of a hair manifested by the mind, this mind manifests a vast world there. Large and small are in the same place, not obstructing each other. The following text says, 'That mind is not permanent, immeasurable and inconceivable, manifesting all Dharmas, each not knowing the other, etc.' Third, it clarifies that all Dharmas are like illusions, like illusory transformations, where small places manifest large things without obstruction. The following text says, 'Or manifesting a moment as a hundred years, the power of illusion is free and delights the world, etc.' Fourth, it clarifies that all Dharmas are like dreams, where the length of time in dreams is unobstructed. Therefore, the treatise says, 'In a dream, one experiences a hundred years, but upon awakening, it is only a moment. Although time is immeasurable, it can be contained within a single kshana (instant), etc.' Fifth, the power of superior spiritual penetrations means that in the state of freedom, Bodhisattvas and Buddhas, with their superior spiritual powers, manifest large things in small places without obstruction. This is included within the illusory penetration of the four kinds of spiritual penetrations, capable of transformation.
外事故。餘三亦具。準思之可見。六深定力故者。謂彼自在三昧力故。令于小處而現大法。無所障礙。下文云。入微塵數諸三昧。一一三昧生塵等定。一塵中現無量剎。而彼微塵亦不增。乃至云。是名大仙三昧力。七解脫力故者。謂此皆是不思議解脫力之所現故。如不思議品十種解脫中雲。於一塵中。建立三世一切佛剎等。八因無限故者。明此皆由無限善根所起故。謂佛地善根所起之法妙極自在。是故一則一切無所障礙。下文云。以一佛土滿十方。十方入一亦無餘。世界本相亦不壞。無比功德故能爾。解云。無比功德故者。出所因也。九緣起相由力故者。謂一與多互為緣起。相由成立故。有如此相即入等。此有二種。一約用。有有力無力相持相依。故有相入。二約體。全體有空能作所作全體相是。故有相即。此二復有二義。一異體相望故。有微細隱顯。謂異體相容具微細義。異體相是具隱顯義。二同體內具故。得有一多廣狹。謂同體相入故。有一多無礙。同體相即故。有廣狹無礙。又由異體攝同故有帝網無礙義。現於時中故。得有十世義。緣起無性故。得有性相無礙義。相關互攝故。得有主伴無礙義。是故此一緣起門即具前十義。思之可見。下文云。菩薩善觀緣起法於一法中解眾多法。眾多法中解了一法。又云。一中
【現代漢語翻譯】 現代漢語譯本 外事故：其餘三種原因也具備。仔細思考就可以明白。 六、甚深定力故（因為甚深禪定的力量）：這是指憑藉自在三昧的力量，使得在微小之處也能顯現廣大的法，沒有任何障礙。下文說：『進入微塵數量的各種三昧，每一個三昧都產生如微塵數量的禪定。』在一粒微塵中顯現無量佛剎，而那粒微塵也不會因此增大，乃至說：『這叫做大仙的三昧力。』 七、解脫力故（因為解脫的力量）：這是說這一切都是不可思議的解脫力所顯現的緣故。如《不可思議品》十種解脫中說：『在一粒微塵中，建立三世一切佛剎等。』 八、因無限故（因為因是無限的）：說明這一切都是由無限的善根所產生的緣故。佛地的善根所產生的法，精妙到了極點，非常自在。因此，一即一切，沒有任何障礙。下文說：『用一個佛土充滿十方，十方進入一個佛土也沒有剩餘。世界本來的相狀也沒有破壞，因為有無比的功德才能這樣。』解釋說：『無比功德故』，是指出產生這種現象的原因。 九、緣起相由力故（因為緣起相互依存的力量）：是指一和多互相作為緣起，相互依存而成立的緣故，才有如此相即相入等現象。這有兩種情況：一是從作用上來說，有有力無力、互相支援、互相依靠的關係，所以有相入。二是從本體上來說，全體是空，能作和所作全體相互就是。這兩種情況又有兩種含義：一是異體相互觀望，有微細隱顯。異體相容具備微細的含義，異體相是具備隱顯的含義。二是同體內在具備，才能有一多廣狹。同體相入，所以有一多無礙；同體相即，所以有廣狹無礙。又因為異體攝取同體，所以有帝網無礙的含義。顯現在時間中，所以有十世的含義。緣起沒有自性，所以有性相無礙的含義。相關互相攝取，所以有主伴無礙的含義。因此，這一個緣起門就具備了前面的十種含義。仔細思考就可以明白。下文說：『菩薩善於觀察緣起法，在一個法中理解眾多法，在眾多法中理解了一個法。』又說：『一中』
【English Translation】 English version External accidents: The other three reasons are also present. It can be understood by careful consideration. 6. Because of the power of profound Samadhi (六深定力故): This refers to the power of the self-existent Samadhi (自在三昧), which allows the manifestation of great Dharma in small places without any obstacles. The following text says: 'Entering various Samadhis in the number of dust particles, each Samadhi generates Samadhis equal to the number of dust particles.' In one dust particle, countless Buddha-lands appear, and that dust particle does not increase in size. It even says: 'This is called the Samadhi power of the great immortal (大仙).' 7. Because of the power of liberation (解脫力故): This means that all of this is manifested by the power of inconceivable liberation. As stated in the ten types of liberation in the 'Inconceivable Chapter': 'Within one dust particle, establish all Buddha-lands of the three times, etc.' 8. Because the cause is infinite (因無限故): This explains that all of this arises from infinite good roots. The Dharma arising from the good roots of the Buddha-ground is extremely subtle and free. Therefore, one is all, without any obstacles. The following text says: 'Using one Buddha-land to fill the ten directions, the ten directions entering one also have no remainder. The original appearance of the world is not destroyed, because of incomparable merit.' The explanation says: 'Because of incomparable merit (無比功德故),' indicating the cause of this phenomenon. 9. Because of the power of interdependent origination (緣起相由力故): This refers to the fact that one and many mutually serve as interdependent origination, and are established by mutual dependence, thus having phenomena such as mutual identity and interpenetration. There are two situations: First, in terms of function, there are relationships of strong and weak, mutual support, and mutual reliance, so there is interpenetration. Second, in terms of essence, the whole is empty, and the agent and the action are entirely identical. These two situations have two meanings: First, different entities observe each other, having subtle concealment and manifestation. The mutual containment of different entities possesses the meaning of subtlety, and the mutual identity of different entities possesses the meaning of concealment and manifestation. Second, because the same entity is inherently present, there can be one and many, wide and narrow. Because of the interpenetration of the same entity, there is unobstructedness between one and many; because of the identity of the same entity, there is unobstructedness between wide and narrow. Furthermore, because different entities encompass the same entity, there is the meaning of the unobstructedness of Indra's net (帝網). Appearing in time, there is the meaning of the ten ages. Because interdependent origination has no self-nature, there is the meaning of unobstructedness between nature and appearance. Because of mutual relevance and mutual inclusion, there is the meaning of unobstructedness between host and companion. Therefore, this one gate of interdependent origination possesses the preceding ten meanings. It can be understood by careful consideration. The following text says: 'Bodhisattvas are skilled at observing the Dharma of interdependent origination, understanding many Dharmas in one Dharma, and understanding one Dharma in many Dharmas.' It also says: 'In one'
解無量。無量中解一。展轉生非實智者無所畏。解云。展轉生是互為緣起出因也。十法性融通力故者。謂若唯約事相。互相礙不可則入。若唯約理性。則唯一味不可則入。今則理事融通。具斯無礙。謂不異理之事具攝理性時。令彼不異理之多事。隨彼所依理。皆於一中現。若一中攝理而不盡。即真理有分限失。若一中攝理盡。多事不隨理現。即事在理外失。今既一事之中全攝理。多事豈不于中現。舍那品云。於此蓮華藏世界海之內。一一塵中見一切法界。解云。一切法界是事法界也。又不思議品云。一切諸佛於一一微塵中。示現一切世界微塵等佛剎種種莊嚴。常轉法輪教化眾生。未曾斷絕。而微塵不大世界不小。決定了知安住法界。解云。此中文意。明此大小之事同是安住理法界。故令彼能依事法大小相在無障礙也。
明經益第九
夫以。信向趣入此普賢法。圓通頓益廣大無邊。略攝經文現其十種。一見聞益。二發心益。三起行益。四攝位益。五速證益。六滅障益。七轉利益。八造修益。九頓得益。十稱性益。初見聞益者。謂依此普法。見聞如來及此遺法。所種善根成金剛種。不可破壞。要必成佛。如性起品云。若有得經卷地如來塔廟禮拜供養。彼眾生等。具足善根滅煩惱患。得賢聖樂。佛子乃至不信邪
【現代漢語翻譯】 現代漢語譯本 理解無量（Ananta）。在無量之中理解一。輾轉相生，對於沒有真實智慧的人來說是無所畏懼的。解釋說：『輾轉相生』是指互為緣起，是產生的原因。『十法性融通力故』是指，如果只從現象（事相）層面來看，互相障礙，無法進入；如果只從理性層面來看，則只有一種味道，無法進入。現在是理事融通，具備這種無礙。意思是說，不異於理的事物完全包含理性時，使得那些不異於理的眾多事物，隨著它們所依賴的理，都在一中顯現。如果一中包含的理不完全，就是真理有侷限的缺失；如果一中包含的理完全，眾多事物不隨著理顯現，就是事物在理之外的缺失。現在既然一件事物之中完全包含理，眾多事物怎麼不會在其中顯現呢？《舍那品》說：『在這蓮華藏世界海之內，一一微塵中見到一切法界。』解釋說：『一切法界』是事法界。《不思議品》又說：『一切諸佛於一一微塵中，示現一切世界微塵等佛剎種種莊嚴，常轉法輪教化眾生，未曾斷絕。而微塵不大，世界不小，決定了知安住法界。』解釋說：這段文字的意思是，說明這大小的事物同樣是安住在理法界，所以使得它們所依賴的事法大小相互存在沒有障礙。
明經益第九
憑藉著對普賢法（Samantabhadra Dharma）的信仰和趣入，圓滿通達，利益廣大無邊。簡略地概括經文，呈現出十種利益：一、見聞益；二、發心益；三、起行益；四、攝位益；五、速證益；六、滅障益；七、轉利益；八、造修益；九、頓得益；十、稱性益。首先是見聞益，是指依靠這普賢法，見聞如來（Tathagata）以及這部遺法，所種下的善根成為金剛種子，不可破壞，必定成佛。如《性起品》所說：『如果有人得到經卷的地方，如來塔廟，禮拜供養，這些眾生等，具足善根，滅除煩惱患，得到賢聖的快樂。佛子，甚至不信邪。』
【English Translation】 English version Understanding the Immeasurable (Ananta). Within the Immeasurable, understanding the One. Interdependent arising, for those without true wisdom, is fearless. It is explained that 'interdependent arising' refers to mutual origination, which is the cause of arising. 'Therefore, the power of the ten Dharmata's interpenetration' means that if only viewed from the level of phenomena (events), they obstruct each other and cannot enter; if only viewed from the level of principle, there is only one flavor and cannot enter. Now, it is the interpenetration of principle and phenomena, possessing this unobstructedness. It means that when things that are not different from principle completely contain rationality, it causes those many things that are not different from principle to manifest in the One, following the principle they rely on. If the principle contained in the One is not complete, then there is a loss of limitation in the true principle; if the principle contained in the One is complete, and the many things do not manifest following the principle, then there is a loss of things being outside the principle. Now that one thing completely contains the principle, how can the many things not manifest within it? The 'Vairochana Chapter' says: 'Within this Lotus Treasury World Sea, in each and every dust mote, one sees all Dharmadhatu.' It is explained that 'all Dharmadhatu' is the Dharmadhatu of phenomena. The 'Inconceivable Chapter' also says: 'All Buddhas, in each and every dust mote, manifest all Buddha lands with adornments of various kinds, equal to the dust motes of all worlds, constantly turning the Dharma wheel, teaching and transforming sentient beings, never ceasing. Yet the dust mote is not large, and the world is not small, decisively knowing and abiding in the Dharmadhatu.' It is explained that the meaning of this passage is to explain that these large and small things are equally abiding in the Dharmadhatu of principle, thus enabling the size of the phenomena they rely on to exist without obstruction.
Chapter Nine: Benefits of Illuminating the Sutra
Relying on faith and entering this Samantabhadra Dharma, one achieves complete understanding, with boundless and vast benefits. Briefly summarizing the sutra text, it presents ten kinds of benefits: 1. Benefit of Seeing and Hearing; 2. Benefit of Generating the Bodhi Mind; 3. Benefit of Arising in Practice; 4. Benefit of Embracing Positions; 5. Benefit of Quick Attainment; 6. Benefit of Eradicating Obstacles; 7. Benefit of Transforming Interests; 8. Benefit of Creating and Cultivating; 9. Benefit of Sudden Attainment; 10. Benefit of Accordance with Nature. First is the benefit of seeing and hearing, which refers to relying on this Samantabhadra Dharma, seeing and hearing the Tathagata and this remaining Dharma, the good roots planted become diamond seeds, indestructible, and will surely become Buddhas. As the 'Chapter on the Arising of Nature' says: 'If there are places where one obtains sutra scrolls, Tathagata stupas, and temples, and one bows and makes offerings, these sentient beings, etc., will be complete with good roots, eradicate afflictions and suffering, and obtain the joy of the wise and noble. Buddha's children, even those who do not believe in evil.'
見眾生見聞佛者。彼諸眾生於見聞中所種善根果報不虛。乃至究竟涅槃。斷一切惡諸不善根。具足善根。佛子于如來所。見聞供養恭敬。所種善根不可言說不可為喻何以故。如來不可思議過思議故。二發心益者。謂信位滿稱彼佛境。發此大心。此心即是普賢法攝。是故融通即遍。如前無盡時處等法界。既入彼攝彼。則令諸位亦皆成滿。故經云。初發心時便成正覺。知一切法真實之性。具足慧身不由他悟。又云。初發心菩薩則是佛故。悉與三世諸如來等。廣如發心功德品偈頌中說。三起行益者。謂若起一普賢行時。即遍一切行位。一功德一切法。一切處一切時。一切因一切果。窮盡法界具足一切。如帝網等。是故一行徹至究竟。如普賢品略現六十種普賢行。皆一一遍一切速至佛果。是故經云。菩薩摩訶薩得聞此法。以小作方便。疾得阿耨多羅三藐三菩提。與三世佛等。廣如彼文頌中說耳。四攝位益者。謂信等五位。一一位中攝一切位。然有二門。一全位相是門。即一切位是一位故。十信滿處即便成佛。二諸位相資門。即一位中具一切位。如十信中有十住乃至十地。如賢首品說。十住等中各攝諸位。皆具二門。如海幢比丘處及十住品等說。又云。在於一地。普攝一切諸地功德。余廣狹無礙乃至帝網等皆具。準思可知。五速
【現代漢語翻譯】 現代漢語譯本 見聞佛陀的眾生，他們因見聞佛陀所種下的善根果報不會落空，直至最終證得涅槃（Nirvana，寂滅）。斷除一切惡行和不善之根，具足一切善根。佛子（Buddha's disciple，佛陀的弟子）在如來（Tathagata，佛陀的稱號）處，通過見聞、供養、恭敬等行為所種下的善根，是無法用言語形容，也無法用比喻來描述的。這是為什麼呢？因為如來是不可思議的，超越了所有思議的範疇。 二、發心益：指的是在信位圓滿時，稱量彼佛的境界，發起廣大的菩提心（Bodhi-citta，覺悟之心）。此心即被普賢菩薩（Samantabhadra，象徵菩薩的行愿）的法所攝持。因此，這種融合是周遍的，如前面所說的無盡的時間、空間等法界（Dharmadhatu，宇宙萬有）。既然進入了普賢法的攝持，就能使各個修行位次都得以圓滿。所以經中說：『初發菩提心時，便成就正覺（Samyak-sambodhi，完全覺悟），了知一切法的真實本性，具足智慧之身，無需依賴他人開悟。』又說：『初發菩提心的菩薩，就是佛，與過去、現在、未來三世諸佛平等。』詳細內容可參考《發心功德品》中的偈頌。 三、起行益：指的是如果發起一個普賢行，就能周遍一切行位。一個功德包含一切法，一切處所，一切時間，一切因，一切果，窮盡法界，具足一切。如同帝網（Indra's net，因陀羅網）一般。因此，一個修行就能徹底達到究竟。例如《普賢行愿品》中略述的六十種普賢行，每一種都能周遍一切，迅速到達佛果。所以經中說：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）聽聞此法，以微小的方便，就能迅速獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），與三世諸佛平等。』詳細內容可參考經文中的偈頌。 四、攝位益：指的是信等五位，每一位中都包含一切位。這其中有兩種途徑：一是全位相是門，即一切位都是一位，十信圓滿之處即成就佛果。二是諸位相資門，即一位中具足一切位，如十信中有十住乃至十地。如《賢首品》所說，十住等中各自包含諸位，都具備這兩種途徑。如海幢比丘處及十住品等所說。又說：『處於一地，普遍包含一切諸地的功德。』其餘廣狹無礙，乃至帝網等都具備，可以參照思考得知。 五、速
【English Translation】 English version Those sentient beings who see and hear the Buddha, the virtuous roots they plant through seeing and hearing the Buddha will not be in vain, until they ultimately attain Nirvana (extinction of suffering). They will cut off all evil deeds and unwholesome roots, and be endowed with all wholesome roots. A Buddha's disciple (one who follows the Buddha's teachings), through seeing, hearing, making offerings, and showing reverence to the Tathagata (the Buddha), plants virtuous roots that are beyond description and comparison. Why is this so? Because the Tathagata is inconceivable, surpassing all realms of thought. 2. Benefit of Arousing the Mind: This refers to, upon the completion of the stage of faith, measuring the realm of that Buddha and arousing the great Bodhi-citta (mind of enlightenment). This mind is then embraced by the Dharma of Samantabhadra (the Bodhisattva of Universal Goodness). Therefore, this integration is all-pervasive, like the endless time, space, and other Dharmadhatu (realm of reality) mentioned earlier. Since it has entered the embrace of Samantabhadra's Dharma, it enables all stages of practice to be perfected. Therefore, the sutra says: 'At the very moment of arousing the Bodhi-citta, one attains perfect enlightenment (Samyak-sambodhi), understands the true nature of all dharmas, possesses a body of wisdom, and does not rely on others for enlightenment.' It also says: 'A Bodhisattva who has just aroused the Bodhi-citta is a Buddha, equal to all Buddhas of the past, present, and future.' Detailed information can be found in the verses of the 'Chapter on the Merits of Arousing the Mind'. 3. Benefit of Initiating Practice: This refers to, if one initiates a single practice of Samantabhadra, it pervades all stages of practice. A single merit encompasses all dharmas, all places, all times, all causes, and all effects, exhausting the Dharmadhatu and possessing everything. It is like Indra's net (a vast network of jewels, each reflecting all others). Therefore, a single practice thoroughly reaches the ultimate. For example, the sixty kinds of Samantabhadra's practices briefly mentioned in the 'Samantabhadra's Conduct and Vows Chapter', each one pervades everything and quickly leads to Buddhahood. Therefore, the sutra says: 'A Bodhisattva-Mahasattva (great Bodhisattva) who hears this Dharma, with a small expedient, can quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), equal to the Buddhas of the three times.' Detailed information can be found in the verses of the sutra. 4. Benefit of Embracing Positions: This refers to the five positions, such as faith, each of which contains all positions. There are two paths within this: first, the path of 'all positions are one position', meaning that all positions are one position, and the place where the ten faiths are completed is where Buddhahood is achieved. Second, the path of 'positions mutually supporting each other', meaning that one position contains all positions, such as the ten faiths containing the ten abodes and even the ten grounds. As stated in the 'Chapter on the Adornments of the Wise', the ten abodes and so on each contain all positions, and all possess these two paths. As stated in the place of the Bhikshu Sea Banner and the Chapter on the Ten Abodes, it is also said: 'Being in one ground, one universally contains the merits of all grounds.' The remaining vastness and unhinderedness, even Indra's net, all possess this, which can be understood through contemplation. 5. Speed
證益者。依此普門一證一切證。速入十地。如含那菩薩在兜率天。放足下光。普照十佛世界微塵數剎。遍照彼處。地獄眾生滅除苦痛。得十眼十耳等。命終皆生兜率天上。聞空聲說法。悉得十地諸力莊嚴具足三昧。皆悉成就眾生界等。善身口意普見諸佛廣益眾生。並悉頓成。具如小相光明品說。解云。讒從地獄出聞此普法。即得十地者。明是此法之深益也。六滅障益者。依此普門。亦一斷一切斷。謂如前兜率天子得十地已。一一毛孔化作眾生界等妙香華云。供養盧舍那佛。散香華已。一一華中見諸如來時。彼香云普熏無量佛剎微塵數世界。眾生其蒙香者。身心快樂諸罪業障皆悉除滅。於色聲香味觸。內外各有五百煩惱八萬四千煩惱。皆悉除滅。彼諸眾生。具足種種凈香自在。解云。前地獄天子。非直自身頓得十地。亦乃毛孔香薰。令爾許眾生頓滅如此無量煩惱。並是普法之勝力也。七轉利益者。普行亦成則能頓益無邊眾生。悉亦同得此十地法。如前兜率天子得十地已。毛孔中出蓋云供養佛。經云。若有眾生見此蓋云者。彼諸眾生。種一恒河沙轉輪聖王所殖善根。所謂白凈寶網轉輪王等。菩薩摩訶薩安住如是轉輪王處。于百千億那由他佛剎微塵數世界中。教化彼轉輪王。放曼陀羅自在光明。若有眾生遇斯光者。皆得菩薩
【現代漢語翻譯】 現代漢語譯本 證益：依據此普門法，一證得一切證得，迅速進入十地（菩薩修行所證的十個階位）。例如含那菩薩（菩薩名）在兜率天（欲界天之一，彌勒菩薩所在之處），從足下放出光明，普遍照耀十佛世界微塵數（極多的數量）的剎土（佛土）。普遍照耀那些地方的地獄眾生，滅除他們的苦痛，得到十眼十耳等（指菩薩的功德）。他們命終之後都往生到兜率天上，聽聞空聲說法，全部得到十地諸力莊嚴具足三昧（指菩薩所證的禪定），全部成就眾生界等（指菩薩的境界）。善的身口意普遍見到諸佛，廣泛利益眾生，並且全部立刻成就。詳細情況如《小相光明品》所說。解釋說，從地獄出來的眾生聽聞此普法，立即得到十地，說明此法的深刻利益。 六滅障益：依據此普門法，也是一斷一切斷。例如前面所說的兜率天子得到十地之後，每一個毛孔都化作眾生界等（指極多的數量）的妙香華云，供養盧舍那佛（報身佛）。散香華之後，每一朵華中都見到諸如來。當時，那香云普遍薰染無量佛剎微塵數（極多的數量）的世界，眾生凡是聞到這香的，身心快樂，各種罪業障礙全部消除滅盡。對於色聲香味觸，內外各有五百煩惱、八萬四千煩惱，全部消除滅盡。那些眾生，具足種種清凈香自在。解釋說，前面的地獄天子，不只是自身立刻得到十地，而且毛孔散發的香氣薰染，使那麼多的眾生立刻滅除如此無量的煩惱，這都是普法的殊勝力量。 七轉利益：普遍修行也能成就，就能立刻利益無邊眾生，全部也一同得到這十地法。例如前面的兜率天子得到十地之後，毛孔中出現蓋云供養佛。經中說，如果有眾生見到這蓋云的，那些眾生，種下相當於一恒河沙（極多的數量）轉輪聖王（擁有統治世界的輪寶的國王）所種植的善根，就是白凈寶網轉輪王等。菩薩摩訶薩安住在這樣的轉輪王處，在百千億那由他（極大的數量單位）佛剎微塵數（極多的數量）世界中，教化那些轉輪王，放出曼陀羅（圓形壇場）自在光明。如果有眾生遇到這光明的，都能得到菩薩
【English Translation】 English version The Benefit of Attainment: Relying on this Universal Gate, one attainment leads to all attainments, swiftly entering the Ten Grounds (the ten stages of bodhisattva practice). For example, the Hanna Bodhisattva (name of a bodhisattva) in Tushita Heaven (one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides), emits light from beneath his feet, universally illuminating a number of lands equal to the dust motes in ten Buddha-worlds (an extremely large number). He universally illuminates the beings in hell in those places, extinguishing their suffering, and they obtain ten eyes, ten ears, etc. (referring to the merits of a bodhisattva). After their lives end, they are all reborn in Tushita Heaven, hear the sound of emptiness expounding the Dharma, and all obtain the adornments of the powers of the Ten Grounds, fully possessing samadhi (a state of meditative absorption). They all accomplish the realms of beings, etc. (referring to the state of a bodhisattva). Their virtuous body, speech, and mind universally see all Buddhas, broadly benefiting beings, and all are instantly accomplished. Details are as described in the 'Small Marks of Light' chapter. The explanation says that beings emerging from hell, upon hearing this Universal Dharma, immediately attain the Ten Grounds, illustrating the profound benefit of this Dharma. The Benefit of Eradicating Obstacles: Relying on this Universal Gate, one eradication leads to all eradications. For example, as mentioned earlier, after the Tushita Heaven being attains the Ten Grounds, each pore transforms into wondrous fragrant cloud-flowers equal to the realms of beings (referring to an extremely large number), offering them to Vairocana Buddha (the Reward Body Buddha). After scattering the fragrant flowers, in each flower, he sees all the Tathagatas. At that time, the fragrant clouds universally perfume countless Buddha-lands, worlds equal to the dust motes in countless Buddha-lands (an extremely large number). Beings who smell this fragrance experience joy in body and mind, and all their karmic obstacles are completely eradicated. Regarding form, sound, smell, taste, and touch, both internally and externally, there are five hundred afflictions and eighty-four thousand afflictions, all of which are completely eradicated. Those beings are endowed with various pure fragrant freedoms. The explanation says that the hell being mentioned earlier not only instantly attains the Ten Grounds himself, but also the fragrance emitted from his pores causes so many beings to instantly eradicate such immeasurable afflictions. All of this is due to the supreme power of the Universal Dharma. The Benefit of Transformation: Universal practice also leads to accomplishment, enabling the instant benefit of boundless beings, all of whom also attain this Dharma of the Ten Grounds. For example, after the Tushita Heaven being attains the Ten Grounds, clouds of canopies emerge from his pores, offering them to the Buddha. The sutra says, 'If there are beings who see these clouds of canopies, those beings will plant roots of goodness equivalent to the sand grains of one Ganges River (an extremely large number) planted by a Chakravartin King (a king who possesses a wheel-turning treasure that allows him to rule the world), such as the White Pure Jewel Net Chakravartin King, etc. Bodhisattva-Mahasattvas abide in such Chakravartin King's realms, and in hundreds of thousands of millions of nayutas (extremely large units of measurement) of Buddha-lands, worlds equal to the dust motes in countless Buddha-lands (an extremely large number), they teach those Chakravartin Kings, emitting Mandala (circular altar) freely-emanating light. If there are beings who encounter this light, they will all attain the state of a Bodhisattva.'
十地。又云。彼輪王放大光明。名周羅摩尼。若有眾生遇斯光者。得菩薩十地。悉得無量智慧光。明得十種眼清凈行業。乃至十種意清凈業。具足成就凈力三昧。乃至得普見肉眼等。解云。此上三重廣多深益同時成就。一天子得十地。二天子毛孔蓋云。利他令得輪王。此亦是十地菩薩。三輪王放光更轉廣益。復令多人亦得十地。皆剎塵數量迅速展轉。皆悉頓成。不可說不可說。廣如彼品說。八造修益者。謂如善財依此普法。於一生身。從初發心至普賢位。十地位滿。乃至云一切菩薩無量劫修。善財一生皆得。解云。以就普門一得一切得故。廣如入法界品說。又如善財前生曾見聞普法成金剛種。遂令今生頓成解行門。此豈不三僧祇劫。答此中時劫不定。或一念則無量劫。無量劫即一念。一生即無量生等。並具如前十種無礙。準思可見九頓得益者。如六千比丘頓見如來一眼境界。祇洹林中不可說塵數菩薩。頓得無盡自在法海。如法界品初說。又性起品。十方一一世界。各百千佛剎塵數菩薩。得一切光明等至一生位等。又發心品所得益。及舍那品初雲集菩薩毛光成益。有六重無礙等。具如彼說。十稱性益者。謂依此普法。一切眾生無不皆悉稱其本性。在佛果海中。即舊來益竟更無新。如性起品云。佛子如來身中。悉見一切眾
【現代漢語翻譯】 現代漢語譯本 十地。又說，那位輪王放出大光明，名為周羅摩尼（Cakravartin，轉輪聖王）。若有眾生遇到此光，便能獲得菩薩十地（Bodhisattva Bhumi，菩薩修行的十個階段），完全獲得無量智慧之光，明白獲得十種眼清凈行業，乃至十種意清凈業，具足成就凈力三昧（Samadhi，禪定），乃至獲得普見肉眼等。解釋說，這以上三重廣大深遠的利益同時成就。一天子獲得十地。二天子的毛孔蓋云，利益他人令其獲得輪王果位，這也是十地菩薩。三輪王放光，更加廣泛地利益眾生，又令許多人也獲得十地，都如剎塵數量般迅速擴充套件，全都頓然成就，不可說不可說，詳細情況如彼品所說。八、造修之益，是指如善財童子依此普法，於一生之中，從初發心至普賢菩薩的果位，十地位圓滿，乃至說一切菩薩無量劫的修行，善財童子一生皆可獲得。解釋說，因為就普門法而言，一得即一切得，詳細情況如入法界品所說。又如善財童子前生曾見聞普法，成就金剛種子，於是令今生頓然成就解行之門，這難道不是三僧祇劫的功德嗎？回答說，此中時劫不定，或者一念即是無量劫，無量劫即是一念，一生即是無量生等，都具備如前所述的十種無礙，仔細思考便可明白。九、頓得之益，如六千比丘頓然見到如來一眼的境界，祇洹林中不可說塵數般的菩薩，頓然獲得無盡自在法海，如法界品最初所說。又如性起品中，十方每一個世界，各有百千佛剎塵數般的菩薩，獲得一切光明等至一生位等。又如發心品所得之益，以及舍那品最初所說雲集菩薩毛孔光所成就的利益，有六重無礙等，詳細情況如彼品所說。十、稱性之益，是指依此普法，一切眾生無不皆悉稱合其本性，在佛果海中，即舊有的利益究竟，更無新的利益。如性起品所說，佛子，在如來身中，完全見到一切眾生。
【English Translation】 English version The Ten Bhumis (Ten Grounds). It is also said: 'That Cakravartin (Wheel-Turning King) emits great light, named Cūḍāmaṇi (Crest Jewel). If any sentient being encounters this light, they will attain the Ten Bhumis (Stages) of a Bodhisattva, fully obtaining immeasurable wisdom light, clearly obtaining ten kinds of pure eye karma, and even ten kinds of pure mind karma, fully accomplishing pure power Samadhi (Concentration), and even obtaining universally seeing physical eyes, etc.' Explanation: These above three levels of vast, numerous, profound benefits are simultaneously achieved. One Deva (god) attains the Ten Bhumis. The pores of the second Deva cover clouds, benefiting others, causing them to attain the Cakravartin status. This is also a Bodhisattva of the Ten Bhumis. The third Cakravartin emits light, further broadly benefiting, again causing many people to also attain the Ten Bhumis, all like dust motes in countless Buddha-fields, rapidly expanding, all instantly accomplished, inexpressible, inexpressible, as extensively described in that chapter. Eight, the benefit of creating and cultivating, refers to how Sudhana (Good Wealth) relies on this universal Dharma, in one lifetime, from the initial aspiration to the position of Samantabhadra (Universal Worthy), the Ten Bhumis are fulfilled, even saying that all Bodhisattvas cultivate for countless kalpas (eons), Sudhana obtains it all in one lifetime. Explanation: Because in terms of the universal gate, one attainment is all attainments, as extensively described in the Entering the Dharma Realm chapter. Furthermore, like Sudhana in his previous life, having seen and heard the universal Dharma, accomplishing the Vajra (Diamond) seed, thus causing this life to instantly accomplish the gate of understanding and practice. Isn't this the merit of three asamkhya kalpas (incalculable eons)? Answer: The time and kalpas in this are not fixed. Perhaps one thought is countless kalpas, countless kalpas are one thought, one lifetime is countless lifetimes, etc., all possessing the ten kinds of unobstructedness as before. Consider and you can see. Nine, the benefit of instant attainment, such as six thousand Bhikshus (monks) instantly seeing the realm of one eye of the Tathagata (Thus Come One), in Jeta Grove, countless Bodhisattvas like dust motes, instantly obtaining the inexhaustible, self-existent Dharma sea, as initially described in the Dharma Realm chapter. Also, in the Nature Arising chapter, in each of the ten directions, in each world, countless Bodhisattvas like dust motes in hundreds of thousands of Buddha-fields, obtain all light Samadhi, attaining the position of one lifetime, etc. Also, the benefits obtained in the Aspiration chapter, and the initial benefits accomplished by the assembled Bodhisattvas' pore light in the Vairocana (Illuminator) chapter, have six levels of unobstructedness, etc., as fully described in those chapters. Ten, the benefit of according with nature, refers to how, relying on this universal Dharma, all sentient beings without exception accord with their inherent nature, in the ocean of Buddha-fruit, the old benefits are exhausted, and there are no new ones. As the Nature Arising chapter says, 'Buddha-children, in the body of the Tathagata, all see all sentient beings.'
生。發菩提心修菩薩行。成等正覺。乃至見一切眾生寂滅涅槃。亦復如是。皆悉一性以無性故。乃至云。一切如來無極大悲度脫眾生。解云。辨眾生舊來同佛者。是無極大悲也。
示經圓第十
夫以。法界圓通緣無不契。謂上九門所現之法。總合為一大緣起法。隨有一處即有一切。無礙圓融無盡自在。若隨義分開亦有十門。一處圓者。謂前無盡處中。隨一塵處。即有如上一切處。一切時。一切佛。一切眾一切儀。一切教一切義。一切意一切益。各通帝網重重俱在一塵。如一塵處一切盡虛空法界。一一塵處皆亦如是。二時圓者。於一念中。則有如前一切時劫。一切處一切佛。乃至一切益皆通。帝網重重顯示。如一念一切重重諸劫海中。一念攝皆亦如是。三佛圓者。于佛一毛孔中。即有一切佛一切處一切時。乃至一切益。如一毛孔一切遍法界。諸毛孔現皆亦如是。四眾圓者。準前。五儀圓。六教圓。七義圓。八意圓。九益圓。十普圓。並類準思之。以同一無礙大緣起故。自在難量不思議故。是謂華嚴無盡法海。窮盡法界越虛空界。唯普賢智方窮其底。
華嚴經旨歸
【現代漢語翻譯】 現代漢語譯本： 生。發菩提心修菩薩行。成就無上正等正覺（Anuttara-samyak-sambodhi）。乃至見到一切眾生寂滅涅槃（Nirvana），也是如此。都完全是一樣的自性，因為沒有自性。乃至說，一切如來（Tathagata）以無與倫比的偉大慈悲度脫眾生。解釋說，辨明眾生本來就與佛相同，這就是無與倫比的偉大慈悲。
示經圓第十
因為法界（Dharmadhatu）圓融通達，沒有不契合的。所說的前面九門所顯現的法，總合成為一個大的緣起法。無論在哪一處，就包含了一切。沒有阻礙地圓融，無盡地自在。如果按照意義分開，也有十門。一、處圓：指前面無盡處中，無論哪一微塵之處，就包含了如上的一切處、一切時、一切佛、一切眾生、一切儀軌、一切教法、一切義理、一切意念、一切利益。各自像帝釋天的因陀羅網一樣，重重疊疊地聚集在一微塵中。就像一微塵之處包含了一切盡虛空法界一樣，每一個微塵之處也都是如此。二、時圓：在一念之中，就包含了如前的一切時劫、一切處、一切佛，乃至一切利益，都像帝釋天的因陀羅網一樣，重重疊疊地顯現。就像一念包含了一切重重疊疊的諸劫海一樣，一念所攝的一切也都是如此。三、佛圓：在佛的一個毛孔中，就包含了一切佛、一切處、一切時，乃至一切利益。就像一個毛孔包含了一切遍法界的諸毛孔顯現一樣，也都是如此。四、眾圓：參照前面。五、儀圓。六、教圓。七、義圓。八、意圓。九、益圓。十、普圓。都類似地參照思考。因為是同一個沒有阻礙的大緣起，自在難以衡量，不可思議。這就是《華嚴經》無盡的法海，窮盡法界，超越虛空界，只有普賢（Samantabhadra）的智慧才能窮盡其底蘊。
《華嚴經旨歸》
【English Translation】 English version: Birth. Generate Bodhicitta (the mind of enlightenment), cultivate the conduct of a Bodhisattva (an enlightened being). Attain Anuttara-samyak-sambodhi (perfect enlightenment). Even seeing all sentient beings enter Nirvana (liberation), it is also like this. All are completely the same in nature, because there is no inherent nature. Even to say, all Tathagatas (Buddhas) liberate sentient beings with immeasurable great compassion. The explanation is, to discern that sentient beings are originally the same as the Buddha, this is immeasurable great compassion.
Chapter Ten: Demonstrating the Perfection of the Sutra
Because the Dharmadhatu (the realm of reality) is perfectly interconnected, there is nothing that does not correspond. The dharmas manifested by the preceding nine gates are all combined into one great arising of conditions. Wherever there is one place, there is everything. Unobstructed, perfectly融通 (harmonious and interconnected), endlessly自在 (free and at ease). If separated according to meaning, there are also ten gates. First, the perfection of place: referring to the preceding inexhaustible places, in any single dust mote, there are all the above-mentioned places, all times, all Buddhas, all sentient beings, all rituals, all teachings, all meanings, all intentions, all benefits. Each, like Indra's net, is 重重 (layer upon layer) gathered in a single dust mote. Just as a single dust mote contains all of the exhaustible space and Dharmadhatu, every single dust mote is also like this. Second, the perfection of time: in a single thought, there are all the preceding times and kalpas (eons), all places, all Buddhas, and even all benefits, all displayed 重重 (layer upon layer) like Indra's net. Just as a single thought contains all the 重重 (layer upon layer) seas of kalpas, everything contained in a single thought is also like this. Third, the perfection of Buddhas: in a single pore of a Buddha, there are all Buddhas, all places, all times, and even all benefits. Just as a single pore contains all the pores manifesting throughout the Dharmadhatu, it is also like this. Fourth, the perfection of beings: refer to the preceding. Fifth, the perfection of rituals. Sixth, the perfection of teachings. Seventh, the perfection of meanings. Eighth, the perfection of intentions. Ninth, the perfection of benefits. Tenth, the perfection of universality. All are similarly referred to for contemplation. Because it is the same unobstructed great arising of conditions,自在 (free and at ease), difficult to measure, and inconceivable. This is the inexhaustible sea of dharma of the Avatamsaka Sutra, exhausting the Dharmadhatu, transcending the realm of space, only the wisdom of Samantabhadra (Universal Worthy Bodhisattva) can exhaust its depths.
The Essential Meaning of the Avatamsaka Sutra