T45n1879a_華嚴經關脈義記
大正藏第 45 冊 No. 1879a 華嚴經關脈義記
No. 1879
花嚴經關脈義記
夫以三乘漸次究之者可測其津涯。一乘圓融尋之者莫知其源底。良以稱性之說窮法界而遍十方。無盡之談周剎海而該九世。重重互現本末異而參差。轉轉相由主伴分而交映。卷則一言無外。聲聞掩視聽於中延。展則塵算難知。文殊仰進推於後位。豈凡情之測非淺識之能思。但起聽習數年彌增愛樂。依傍師訓有少見聞故。私記為篇名為關脈義記也。今略斷簡此經。上下文意乃有多勢不同。且以四勢明之。餘者準思取解。言四勢者。一展轉無盡勢。二卷攝相無勢。三卷展無礙勢。四問答取之文勢。第一展轉無盡者。復有二門。一展一為多。二類結成本。第一展一為多者。創展取清凈法界。為理智兩門。即開菩提涅槃之異。又理開體用。即題中大方廣三字是也。又智分因果。即題中佛花嚴三字是也。即總以名而貫穿得成詮表。即題中經之一字是也。然統前括后而有七字差別。合為一部經題目也。又展此題目以為第一會。于中五海等是理。十智等是智。依正兩報為果。莊嚴童子為因。今即理智因果並彰。所以展成一會。總為所信之果會也。又展此一會為后七會。於前因中。別開信解行愿證及會信解等不
【現代漢語翻譯】 現代漢語譯本： 要用三乘（聲聞乘、緣覺乘、菩薩乘）漸進的方式來研究它，或許可以測出它的邊際。用一乘（佛乘）圓融的方式來探尋它，卻無法知道它的源頭和底蘊。這是因為稱合自性的說法窮盡法界而遍及十方，無盡的談論周遍剎海而涵蓋過去、現在、未來九世。重重疊疊地相互顯現，根本和末節既相異又參差。輾轉相依，主和伴既有區分又相互輝映。收捲起來，一言之內無所不包，聲聞聽了也只能掩面而視，停留在其中延緩不前。展開來說，即使有如塵沙般眾多的算籌也難以知盡，文殊菩薩也要仰慕而推崇，位居其後。這豈是凡夫的情感所能測度，又豈是淺薄的見識所能思量的。只是因為開始聽聞學習數年，越發喜愛和樂於其中，依靠老師的教誨，略有見聞，所以私下記錄成篇，名為《華嚴經關脈義記》。現在簡略地分析這部經，上下文意有很多種不同的態勢，姑且用四種態勢來闡明它，其餘的可以參照思考來理解。所說的四種態勢是：一、展轉無盡勢；二、卷攝相無勢；三、卷展無礙勢；四、問答取之文勢。第一種展轉無盡勢，又分為兩門：一、展一為多；二、類結成本。第一，展一為多，首先展開清凈法界，分為理智兩門，即開啟菩提（覺悟）和涅槃（寂滅）的差異。又，理開為體和用，即題目中的『大方廣』三個字。又，智分為因和果，即題目中的『佛華嚴』三個字。總而言之，用『經』這個字貫穿，從而構成詮釋和表述。這樣，統攝前後，共有七個字的差別，合成為一部經的題目。又，展開這個題目為第一會（法會），其中五海等是理，十智等是智，依報和正報是果，莊嚴童子是因。現在理智因果都彰顯，所以展開成為一會，總的來說是所信之果會。又，展開這一會為後面的七會，在前因中，分別開出信、解、行、愿、證以及會信解等不同。
【English Translation】 English version: To study it gradually using the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) might allow one to measure its boundaries. To explore it in a perfect and harmonious way using the One Vehicle (Buddhayāna) makes it impossible to know its source and depth. This is because the teaching that accords with the self-nature exhausts the Dharma Realm and pervades the ten directions, and the endless discourse encompasses the Sea of Worlds and covers the past, present, and future nine periods of time. They appear mutually in layers, with the fundamental and the incidental being different yet intermingled. They depend on each other in a revolving manner, with the principal and the accompanying having distinctions yet reflecting each other. When rolled up, one word contains everything, causing the Śrāvakas to cover their faces and remain stagnant. When unfolded, even countless tallies cannot fully comprehend it, causing Mañjuśrī Bodhisattva to admire and revere it, placing himself behind. How can this be measured by the emotions of ordinary people, or conceived by shallow knowledge? It is only because of beginning to hear and learn for several years, increasingly loving and delighting in it, and relying on the teachings of the teacher, having some knowledge and experience, that I privately record it into a chapter, named 『Commentary on the Key Points of the Avataṃsaka Sūtra』. Now, I briefly analyze this sūtra. There are many different states of affairs in the context, and I will explain it with four states for the time being, and the rest can be understood by referring to the thinking. The four states are: 1. The state of revolving endlessly; 2. The state of encompassing and eliminating appearances; 3. The state of unobstructed rolling and unfolding; 4. The state of taking the meaning from questions and answers. The first state, the state of revolving endlessly, is further divided into two aspects: 1. Unfolding one into many; 2. Categorizing and concluding to form the essence. First, unfolding one into many, initially unfolds the pure Dharma Realm, dividing it into the two gates of principle and wisdom, which opens up the difference between Bodhi (enlightenment) and Nirvāṇa (extinction). Furthermore, principle opens into substance and function, which are the three characters 『Great, Expansive, Vast』 in the title. Moreover, wisdom is divided into cause and effect, which are the three characters 『Buddha Avataṃsaka』 in the title. In short, the character 『Sūtra』 is used to connect them, thereby forming an interpretation and expression. In this way, encompassing the beginning and the end, there are seven characters in difference, combined to form the title of a sūtra. Furthermore, unfolding this title into the first assembly (Dharma assembly), in which the five seas and so on are principle, the ten wisdoms and so on are wisdom, the dependent retribution and the proper retribution are the effect, and the Adornment Youth is the cause. Now, both principle, wisdom, cause, and effect are manifested, so it unfolds into one assembly, which is generally the assembly of the fruit of what is believed. Furthermore, unfolding this one assembly into the following seven assemblies, in the previous cause, separately opening up faith, understanding, practice, vow, realization, and the assembly of faith and understanding, etc.
同。以為六會。總為能信之因會也。以一一會信解皆有所信果故。是故通前總有七個會也。以能信等法皆托境而生非自起故。又能此信等法滿已必證入法界故。有第八為所證入會也。以信等法皆證入法界方究竟故。言別開信等及會解等不同者。即從前第二會終盡第六會。通明信等五位。即總是因行造修。第七第八別明行證。即理智冥契。此就解行證趣不同。即總分為八個會也。又于證中。自分為五十五會。即第八會中。初從文殊終至末後普賢是也。以證依人顯法界德故。即通前後總有六十三會也。以解行證等同時無前後故。又展一一知識會。即無盡重重會。如仙人執手令善財見不可說不可說微塵等會也。又下文云。于普門國見三千大千世界微塵等諸善知識。此等即為無盡重重會也。當如文知之。既一知識所如是重重。余亦準之。又展不可說不可說會。遍諸異類同類微塵毛道菩薩主伴重重等世界。總通本末會故。即為無極重重會也。準經結通文思之。
第二類結成本者。即展前無盡重重之會。通十方徹三際盡同類異類等世界微塵等一一重重(具十)會一一說十顯無盡故。即總略結此等會目為下本。有十萬偈也。又展此下本。盡同類異類等世界盡十方各盡同類異類等世界遍法界盡同類異類世界微塵等剎一一重重(具
【現代漢語翻譯】 現代漢語譯本： 同。認為是六個會。總的來說，都是能夠產生信心的因緣聚合。因為每一個會中的信解都對應著所信的果。因此，連同前面的，總共有七個會。因為能信等法都是依託外境而生，不是自身產生的。而且，這些信等法圓滿后必定證入法界。所以有第八個會，作為所證入的境界。因為信等法都要證入法界才算究竟。說分別展開信等和會解等不同的，就是從前面第二個會結束到第六個會，貫通說明信等五位，總的來說是因地修行。第七個和第八個會分別說明行證，也就是理智冥合。這是就解、行、證的不同來說的，總共分為八個會。又在證中，自分為五十五個會，就是第八個會中，從最初的文殊（Manjushri，智慧的象徵）到最後的普賢（Samantabhadra，大行愿的象徵）。因為證悟是依靠人來顯現法界的功德。這樣，連同前後總共有六十三個會。因為解、行、證等是同時的，沒有先後順序。又展開每一個知識會，就是無盡重重的會，就像仙人執手讓善財（Sudhana，求道者）見到不可說不可說的微塵等會一樣。又下文說，在普門國見到三千大千世界微塵等諸善知識。這些就是無盡重重的會。應當像經文所說的那樣理解。既然一個善知識所展現的景象如此重重疊疊，其他的也依此類推。又展開不可說不可說的會，遍及各種異類同類微塵毛道菩薩主伴重重等世界，總括本末的會，就是無極重重的會。參照經文的總結貫通來思考。 第二類是結成本，就是展開前面無盡重重的會，貫通十方，徹及三際，窮盡同類異類等世界微塵等一一重重（具備十種），會一一說明十種，顯現無盡的緣故。總的來說，概括總結這些會，稱之為下本，有十萬偈。又展開這個下本，窮盡同類異類等世界，窮盡十方各自窮盡同類異類等世界，遍法界窮盡同類異類世界微塵等剎一一重重（具備
【English Translation】 English version: Same. Considered as six assemblies. In general, they are all gatherings of causes and conditions that can generate faith. Because the faith and understanding in each assembly correspond to the fruit of what is believed. Therefore, including the previous ones, there are a total of seven assemblies. Because the ability to believe and other dharmas arise relying on external circumstances, not from themselves. Moreover, once these dharmas of faith and so on are fulfilled, they will surely realize and enter the Dharmadhatu (Dharmadhatu, the realm of reality). Therefore, there is an eighth assembly, as the realm to be realized and entered. Because the dharmas of faith and so on must be realized and entered into the Dharmadhatu to be ultimate. Saying that separately unfolding faith and so on, and understanding and liberation and so on are different, means from the end of the second assembly to the sixth assembly, comprehensively explaining the five positions of faith and so on, which in general are the practice of cultivation in the causal ground. The seventh and eighth assemblies separately explain the realization of practice, which is the merging of principle and wisdom. This is in terms of the differences between understanding, practice, and realization, and is divided into eight assemblies in total. Furthermore, within realization, it is divided into fifty-five assemblies, which is in the eighth assembly, from the initial Manjushri (Manjushri, symbol of wisdom) to the final Samantabhadra (Samantabhadra, symbol of great vows). Because enlightenment relies on people to manifest the merits of the Dharmadhatu. Thus, including the previous and subsequent ones, there are a total of sixty-three assemblies. Because understanding, practice, and realization are simultaneous, there is no order of precedence. Furthermore, unfolding each knowledge assembly is the endless layers of assemblies, just like the immortal holding hands and allowing Sudhana (Sudhana, seeker of the path) to see the inexpressible inexpressible dust mote assemblies. Furthermore, the following text says, in the Universal Gate Country, seeing the good knowing advisors as numerous as dust motes in the three thousand great thousand worlds. These are the endless layers of assemblies. One should understand it as the sutra says. Since the scene displayed by one good knowing advisor is so layered, the others are similar. Furthermore, unfolding the inexpressible inexpressible assemblies, pervading various different and same kinds of dust mote hair path Bodhisattva main and companion layered worlds, encompassing the beginning and end assemblies, is the limitless layered assemblies. Refer to the sutra's conclusion to contemplate it. The second category is concluding the original text, which is unfolding the previous endless layers of assemblies, connecting the ten directions, penetrating the three times, exhausting the same and different kinds of worlds, dust motes, etc., each and every layer (possessing ten), the assemblies each and every one explaining ten, manifesting the inexhaustible reason. In general, summarizing these assemblies is called the lower version, which has ten thousand verses. Furthermore, unfolding this lower version, exhausting the same and different kinds of worlds, exhausting the ten directions, each exhausting the same and different kinds of worlds, pervading the Dharmadhatu, exhausting the same and different kinds of world dust mote lands, each and every layer (possessing
十)說十表無盡及主伴重重故。總略結此說目為中本。有四十九萬八千八百偈也。又展此中本。盡一切同類異類一切世界等盡一切十方盡一切同類異類世界等一切世界等一切重重(具十)及一切主伴重重據本門中一切重重(具十)本門及主伴重重說故。復總略結此說為上本。有十三千大千世界微塵數偈也。又展此上本。盡一切重重(具十)十方盡一切重重(具十)三世盡一切重(具十)同類異類世界盡一切重重(具十)微塵毛道盡一切重重(具十)本門中一切重重(具十)本門內及主伴一切重重(具十)內等重重(具十)一切轉轉說故。即總略結此一切一切重重(具十)說為無盡重重(具十)說為廣本也。故下文云。以大海等墨須彌山聚筆。書寫此經一一品乃至一一句中義味。猶不能盡。廣如經說。一品既爾。余品及主伴既爾。一切品及主伴亦然。一切品及主伴既爾。餘一切重重(具十)品及主伴亦然。既一切重重(具十)品及主伴既爾。一一文句味重重(具十)及主伴亦然。一一文句味及主伴既爾。即所依之處重重(具十)及主伴重重亦然。此即不可知其分齊。非言說筆墨之所能顯也。此則遍無盡重重(具十)十方法界微塵毛端等一一(具十)重重及主伴無盡一切重重之極說也。若據此說。有無盡重重(具十)及主
【現代漢語翻譯】 現代漢語譯本 十) 說明十種表述的無盡以及主伴重重的原因。總括簡略地總結這種說法，稱之為中本。有四十九萬八千八百頌（偈也）。又展開這個中本，窮盡一切同類異類的一切世界等等，窮盡一切十方，窮盡一切同類異類世界等等，一切世界等等一切重重（具備十種），以及一切主伴重重，根據本門中的一切重重（具備十種），本門以及主伴重重進行說明。再次總括簡略地總結這種說法，稱之為上本。有十三千大千世界微塵數頌（偈也）。又展開這個上本，窮盡一切重重（具備十種），十方，窮盡一切重重（具備十種），三世，窮盡一切重（具備十種），同類異類世界，窮盡一切重重（具備十種），微塵毛道，窮盡一切重重（具備十種），本門中一切重重（具備十種），本門內以及主伴一切重重（具備十種），內等等重重（具備十種），一切轉轉地進行說明。即總括簡略地總結這所有的一切一切重重（具備十種）的說法，稱之為無盡重重（具備十種），稱之為廣本。所以下文說：『用大海一樣的墨水，須彌山一樣的筆堆，書寫這部經的每一品乃至每一句中的義理，仍然不能窮盡。』廣泛地如同經中所說。一品既然如此，其餘品以及主伴既然如此，一切品以及主伴也是這樣。一切品以及主伴既然如此，其餘一切重重（具備十種）品以及主伴也是這樣。既然一切重重（具備十種）品以及主伴既然如此，每一文句的意味重重（具備十種）以及主伴也是這樣。每一文句的意味以及主伴既然如此，那麼所依據之處的重重（具備十種）以及主伴重重也是這樣。這即是不可知其邊際，不是言語筆墨所能顯現的。這則是遍及無盡重重（具備十種）十方法界微塵毛端等等一一（具備十種）重重以及主伴無盡一切重重的極致說法。如果根據這種說法，有無盡重重（具備十種）以及主伴。 伴。
【English Translation】 English version X) Explaining the endlessness of the ten expressions and the reasons for the multiple layers of principal and accompanying elements. This explanation is summarized and abbreviated as the Middle Text (中本). It contains 498,800 verses (偈也). Furthermore, this Middle Text is expanded to exhaust all similar and dissimilar worlds, exhaust all ten directions, exhaust all similar and dissimilar worlds, all worlds, all layers (possessing ten aspects), and all principal and accompanying elements. Based on all the layers (possessing ten aspects) within the Original Teaching (本門), the Original Teaching and the principal and accompanying elements are explained in multiple layers. Again, this explanation is summarized and abbreviated as the Upper Text (上本). It contains thirteen thousand great chiliocosms of dust-mote verses (偈也). Furthermore, this Upper Text is expanded to exhaust all layers (possessing ten aspects), the ten directions, exhaust all layers (possessing ten aspects), the three periods of time, exhaust all layers (possessing ten aspects), similar and dissimilar worlds, exhaust all layers (possessing ten aspects), dust motes and hair pores, exhaust all layers (possessing ten aspects), all layers (possessing ten aspects) within the Original Teaching (本門), all layers (possessing ten aspects) within the Original Teaching and the principal and accompanying elements, inner and other layers (possessing ten aspects), explaining everything in a revolving manner. This means that all of these multiple layers (possessing ten aspects) are summarized and abbreviated as the Endless Multiple Layers (無盡重重) (possessing ten aspects), which is called the Extensive Text (廣本). Therefore, the following text says: 'Even if one were to use ink as vast as the ocean and a mountain of Sumeru (須彌山) as a brush to write down the meaning of each chapter, even each phrase, of this scripture, it would still be impossible to exhaust it.' It is as extensive as described in the scripture. If one chapter is like this, then the remaining chapters and the principal and accompanying elements are also like this. If all chapters and the principal and accompanying elements are like this, then all the remaining multiple layers (possessing ten aspects) of chapters and the principal and accompanying elements are also like this. Since all the multiple layers (possessing ten aspects) of chapters and the principal and accompanying elements are like this, then the meaning of each phrase in multiple layers (possessing ten aspects) and the principal and accompanying elements are also like this. Since the meaning of each phrase and the principal and accompanying elements are like this, then the multiple layers (possessing ten aspects) of the places on which they rely and the multiple layers of the principal and accompanying elements are also like this. This is to say that its boundaries are unknowable and cannot be fully expressed by words and writing. This is the ultimate explanation of the endless multiple layers (possessing ten aspects) that pervade the ten directions, the realms of Dharma, the tips of dust motes and hairs, each and every one (possessing ten aspects) of the multiple layers, and the endless multiple layers of the principal and accompanying elements. According to this explanation, there are endless multiple layers (possessing ten aspects) and principal and accompanying elements. and accompanying elements.
伴眷屬一切重重(具十)本也。準經結文知之。故經云。若欲具足演說一句法。于阿僧祇劫不可盡等。準因陀羅喻思之。總結為普眼重重(具十)會也。如是等展轉盡無極之重重(具十)說也。餘本門中重重(具十)本門。及本門中重重(具十)門盡未來過去既在。並同體異體相即相入及相攝等同時重重(具十)準以知之。故經云。不可說劫猶可盡說。不可說不可盡。及果海不可說者。是此義也。是即十佛圓融之會也。然此展轉盡無窮之極說者。皆從最清凈法界所流。即是無差別之差別也。故論云。無不從法身流等。唯以思之。上來且據一勢。就可結集及可顯說。如是更有餘多勢及余多本。現說常說不可顯其分齊及可知者。準以類知。如性起品說思之。
第二卷攝相無者。復有三門。一攝廣就略。二以義圓收。三攝末歸本。第一攝廣就略者。即總卷現說常說以為不切無盡重重(具十)之極說也。以于現說常說之中借事顯發。知余不可說不可說。非筆墨所能記之。如經云。我之所演暢。如海微渧也。又捲無盡重重(具十)圓融無無極之說。以為廣本。以一一文句。后皆結通重重(具十)無盡無盡(具十)一切說故。又捲廣本以為上本。以文文句句皆結通盡一切同類異類重重(具十)世界等及主伴眷屬一切重重(具
【現代漢語翻譯】 現代漢語譯本：伴隨眷屬的一切重重（具備十重）是根本。依據經文的總結可以得知。所以經中說：『如果想要完整地演說一句法，即使經過阿僧祇劫也無法窮盡。』可以參照因陀羅網的比喻來思考。總結來說，就是普眼重重（具備十重）的集會。像這樣等展轉相續，窮盡無極的重重（具備十重）的說法。其餘本門中的重重（具備十重）本門，以及本門中的重重（具備十重）門，包括未來和過去，都存在於其中，並且同體異體相互即入及相互攝持等同時重重（具備十重），可以依此來理解。所以經中說：『不可說劫還可以窮盡，但不可說不可盡。』以及果海不可說，就是這個意思。這就是十佛圓融的集會。然而這種展轉相續，窮盡無窮的極致說法，都是從最清凈的法界流出，也就是無差別的差別。所以論中說：『沒有不是從法身流出的。』只能用心去體會。以上只是根據一種情況，就可結集和可顯說的部分而言。像這樣還有更多的情況和更多的根本，現說常說無法顯明其分際和可知性。可以依此類推，如《性起品》所說的那樣思考。 第二卷攝相無，又有三個方面：一是攝廣就略，二是以義圓收，三是攝末歸本。第一攝廣就略，就是總括本卷現說常說，作為不切實際的無盡重重（具備十重）的極致說法。因為在現說常說之中，藉由事件來顯發，從而得知其餘不可說不可說，不是筆墨所能記載的。如經中說：『我所演說的，就像大海中的一滴水。』又本卷無盡重重（具備十重）圓融無無極的說法，作為廣本。因為每一句文句，之後都總結貫通重重（具備十重）無盡無盡（具備十重）一切說法。又本卷廣本作為上本，因為文文句句都總結貫通盡一切同類異類重重（具備十重）世界等以及主伴眷屬一切重重（具
【English Translation】 English version: The retinue and all the layers of retinues (possessing ten aspects) are fundamental. This is known according to the concluding words of the scripture. Therefore, the scripture says, 'If one wishes to fully expound a single phrase of Dharma, it cannot be exhausted even in Asamkhya (innumerable) kalpas (eons).' Consider this in light of the metaphor of Indra's net (a metaphor for interconnectedness). In summary, it is the assembly of the Universal Eye with layers upon layers (possessing ten aspects). Such is the explanation of the endless layers upon layers (possessing ten aspects) that unfold and extend without limit. The layers upon layers (possessing ten aspects) of the fundamental source within the other fundamental sources, and the layers upon layers (possessing ten aspects) of the gates within the fundamental source, including the future and the past, are all present within it, along with the simultaneous layers upon layers (possessing ten aspects) of same-body and different-body, mutual identity and mutual entry, and mutual inclusion. Understand this accordingly. Therefore, the scripture says, 'An inexpressible kalpa can still be exhausted, but the inexpressible cannot be exhausted.' And the inexpressible of the Fruit Ocean (the ocean of enlightenment) refers to this meaning. This is the assembly of the perfect harmony of the Ten Buddhas. However, this explanation of endless layers upon layers, reaching the ultimate, all flows from the most pure Dharma Realm (the realm of ultimate truth), which is the difference without difference. Therefore, the treatise says, 'Nothing does not flow from the Dharmakaya (the body of truth).' Only contemplate this deeply. The above is based on one aspect, regarding what can be compiled and what can be explicitly stated. There are many more aspects and many more fundamental sources like this, which are constantly being spoken but whose boundaries and knowability cannot be revealed. Understand this by analogy, as described in the 'Nature Arising' chapter. The second volume, 'Gathering the Absence of Characteristics,' has three aspects: first, gathering the broad into the concise; second, encompassing with meaning; and third, gathering the branches back to the root. The first, gathering the broad into the concise, is to summarize the present and constant speech of this volume as the ultimate explanation of the impractical, endless layers upon layers (possessing ten aspects). Because within the present and constant speech, events are borrowed to reveal and express, thereby knowing the remaining inexpressible and inexpressible, which cannot be recorded by pen and ink. As the scripture says, 'What I have expounded is like a drop of water in the ocean.' Also, this volume uses the endless layers upon layers (possessing ten aspects) of perfect harmony without limit as the broad source. Because each and every phrase and sentence concludes and connects to the layers upon layers (possessing ten aspects), endless, endless (possessing ten aspects), all speech. Also, this volume uses the broad source as the upper source, because each and every phrase and sentence concludes and connects to all similar and dissimilar layers upon layers (possessing ten aspects) of worlds, etc., and the retinue of the main companion and all the layers of retinues (possessing ten
十)無不盡故。又捲上本為中本。以會會品品之後皆遍周法界及塵道毛端一切重重(具十)無盡普結通故。又捲中本。以皆結通盡前會處重重故。又捲下本為其一會。然隨其一會。皆悉具故。所言具者。一切說十。表無盡也。又總卷一會。為人法兩門。即前法後人會也。又捲為心境圓證。即初從文殊會至普賢會也。又捲為七字。即經題中能詮所詮理智因果悉具足故。如前辨。又捲七為三。亦是卷三為二。亦是卷二為一。亦是卷一非一。亦是以性含萬德無事不充故。
第二以義圓收者。今取文勢義言。通明一部總有四字。亦文義具足。何者為四。一教。謂文雖浩汗。唯一教字所收。即題中經字是也。二義。義門無量。但一緣起義所攝。即題中方廣是也。三成。謂解行因果德用等。雖各成不同。據其成立。唯一成所攝。即題中佛花嚴等是也。四處。謂一切重重無盡同類異類重重無盡會處。唯一處所目。即會所依處也。今以總卷而言。然義唯一性。教唯一文。成唯一念。處唯一塵。何以故。一即一切故。一切即一故。經云。知一即多多即一。義味清凈悉具足等。又云。一中解無量。無量中解一等故。統法師云。一言無不略盡。殊說更無異盈。此之謂也。
第三攝末歸本者。今案前題目。然則大之一字是一部通名
【現代漢語翻譯】 現代漢語譯本： 十）無不窮盡的緣故。而且捲上是根本，因為在各會各品之後，都普遍周遍法界以及微塵道毛端一切重重（具備十種）無盡普遍結通的緣故。而且卷中是根本，因為都結通窮盡前面的會處重重的緣故。而且卷下是其一會的根本，然而隨著其一會，都完全具備的緣故。所說的具備，一切都說十，表示沒有窮盡。而且總卷是一會，為人法兩門，就是前面是法後面是人會。而且卷為心境圓滿證悟，就是最初從文殊（Manjusri，智慧的象徵）會到普賢（Samantabhadra，大行愿的象徵）會。而且卷為七個字，就是經題中能詮釋和所詮釋的理智因果都完全具備的緣故，如前面所辨析的。而且卷七分為三，也是卷三分為二，也是卷二分為一，也是卷一非一，也是以自性包含萬德無事不充滿的緣故。
第二，以義理圓滿收攝。現在取文勢義理來說，通明整部經總共有四個字，也是文義都具備。哪四個字呢？一，教，說的是文句雖然浩瀚，但唯一『教』字所收攝，就是經題中的『經』字。二，義，義理門徑無量，但被一個緣起義所攝，就是經題中的『方廣』。三，成，說的是解行因果德用等，雖然各自成就不同，根據其成立，唯一『成』所攝，就是經題中的『佛花嚴』等。四，處，說的是一切重重無盡同類異類重重無盡的會處，唯一『處』所概括，就是集會的處所。現在以總捲來說，然而義理唯一自性，教唯一文句，成唯一念頭，處唯一微塵。為什麼呢？一即一切的緣故，一切即一的緣故。經中說：『知一即多，多即一，義味清凈都具備』等等。又說：『一中解無量，無量中解一』等等。統法師說：『一言沒有不概括窮盡的，特別的說法更沒有不同的盈餘』，說的就是這個意思。
第三，攝末歸本。現在按照前面的題目。那麼『大』這一個字是一部經的通名。
【English Translation】 English version: 10) Because there is no non-exhaustion. Moreover, the upper scroll is the root because after each assembly and each chapter, it universally pervades the entire Dharma Realm and the tip of a dust mote, with all the layers (possessing ten aspects) of inexhaustible, universally interconnected connections. Moreover, the middle scroll is the root because it connects and exhausts the preceding assembly places in layers. Moreover, the lower scroll is the root of its one assembly, yet according to that one assembly, it is fully equipped. What is meant by 'equipped' is that everything is spoken of as ten, indicating no exhaustion. Moreover, the entire scroll is one assembly, representing the two gates of Dharma and beings, that is, the assembly of Dharma first and beings later. Moreover, the scroll is the complete realization of mind and environment, that is, initially from the Manjusri (symbol of wisdom) Assembly to the Samantabhadra (symbol of great vows) Assembly. Moreover, the scroll is seven characters, that is, the expresser and the expressed, the principle, wisdom, cause, and effect in the title of the sutra are all fully equipped, as analyzed earlier. Moreover, the seven divisions of the scroll are also three, and the three divisions of the scroll are also two, and the two divisions of the scroll are also one, and the one division of the scroll is also non-one, also because the nature contains myriad virtues and nothing is not fulfilled.
Secondly, to completely encompass with the meaning. Now, taking the meaning of the text, it is clear that the entire sutra has four characters, which are also complete in both text and meaning. What are these four characters? First, the teaching, which means that although the text is vast, it is encompassed by the single character 'teaching,' which is the character 'Sutra' in the title. Second, the meaning, which means that the gates of meaning are immeasurable, but are encompassed by the single meaning of dependent origination, which is 'Square and Broad' in the title. Third, the accomplishment, which means that although understanding, practice, cause, effect, virtue, and function, etc., each have different accomplishments, according to their establishment, they are encompassed by the single 'accomplishment,' which is 'Buddha Flower Adornment' etc. in the title. Fourth, the place, which means that all the infinitely layered assembly places of the same kind and different kinds are encompassed by the single 'place,' which is the place where the assembly relies. Now, speaking of the entire scroll, the meaning is only the nature, the teaching is only the text, the accomplishment is only the thought, and the place is only the dust mote. Why? Because one is all, and all is one. The sutra says, 'Knowing one is knowing many, and many is knowing one, the taste of meaning is pure and complete,' etc. It also says, 'In one, understand immeasurable, in immeasurable, understand one,' etc. Master Tong said, 'One word does not fail to encompass everything, and special explanations have no different surplus,' which is what this means.
Thirdly, to return the end to the root. Now, according to the previous title, then the one character 'Great' is the common name of the entire sutra.
。所撿果海。方廣二字是果海德能。通明一部緣起作用。佛之一字能證之智。通明一部能說之人。花嚴之因通明一部解行圓滿。又攝用歸體唯理也。攝因歸果唯佛也。又以法成人。人無自性則真姓也。性無自性則非性也。總以詮此義為教。教即非教也。何以故。文字性離即解脫故。果海離言不可說故。是則差別亦無差別也。論云。無不還證此法身。斯之謂也。
第三展卷無礙者。先明展后明卷。初展者。開用異體。則用有殊。緣性差別。法門不同。即大方廣是也。開因異果。則解行不同。彼證差別。師弟有異。即佛花嚴是也。即經縷縫綴詮示有殊。即一切無盡重重(具十)說也。廣如前辨。準知之。二卷者。復有五門。一以位統收。二攝會從人。三以人明法。四境智圓融。五泯同果海。第一以位統收者。然此經文雖復無盡。總為三節統收。所謂解行證也。就解之中。自分為二境。即第一會中舉佛依正兩果勸生信樂。則案此文名為舉果勸修生信分也。二解。從第二會修盡第六會。廣明五位次第生解之相。則案此文名為修因契果生解分也。二。第七一會復明前五位成行之修。即會前諸解以成其行。則案此文名為托法進修成行分也。何以知者。重會普光即其事也。若不爾者。何不重會以第一第三會。以第二會是說信解
【現代漢語翻譯】 現代漢語譯本：所撿果海（證得的果報如大海般無邊無際）。『方廣』二字是果海的德能。通明整部經典是緣起的作用。『佛』之一字能證得智慧。通明整部經典是能說之人。華嚴的因通明整部經典，解行圓滿。又是攝用歸體，歸於真理。攝因歸果，歸於佛。又用法來成就人。人沒有自性，那就是真性。性沒有自性，那就不是性。總而言之，用這些來詮釋此義為教。教即非教。為什麼呢？文字的自性是離的，那就是解脫。果海離言，不可說。這樣說來，差別也就沒有差別了。《論》中說：『沒有不還證得此法身的。』說的就是這個道理。
第三，展開經卷沒有障礙。先說明展開，后說明收卷。首先，展開是指開用異體，那麼用處就各不相同。緣性差別，法門也不同，指的就是大方廣。開因異果，那麼理解和修行就不同。彼證差別，師父和弟子也有不同，指的就是佛和華嚴。經文的縷縫綴連，詮釋指示各有不同，指的就是一切無盡重重（具備十種）說法。詳細情況如前所述，可以參照理解。第二，收卷有五種方式。一是以位統收，二是攝會從人，三是以人明法，四是境智圓融，五是泯同果海。第一種是以位統收。這部經文雖然無盡，總共分為三節統收，也就是解、行、證。就理解而言，又自分為兩種境界。第一會中，舉佛的依報和正報兩種果報，勸人生起信樂之心，那麼按照這段經文來說，就叫做舉果勸修生信分。第二種理解，從第二會到第六會結束，廣泛闡明五位次第生起理解的相狀，那麼按照這段經文來說，就叫做修因契果生解分。第二，第七會又闡明前五位成就修行的過程，也就是會合前面的各種理解來成就修行，那麼按照這段經文來說，就叫做托法進修成行分。怎麼知道的呢？重會普光就是這件事。如果不是這樣，為什麼不重會第一會和第三會呢？因為第二會是說信解的。
【English Translation】 English version: The 'Guo Hai' (果海) [Ocean of Fruition] that is picked up. The two characters 'Fang Guang' (方廣) [Square and Vast] are the virtues and abilities of the Guo Hai. The entire 'Tong Ming' (通明) [Thoroughly Illuminating] scripture is the function of dependent origination. The single character 'Fo' (佛) [Buddha] is the wisdom that can be attained. The entire 'Tong Ming' scripture is the person who can speak. The cause of 'Hua Yan' (花嚴) [Flower Garland] thoroughly illuminates the entire scripture, with complete understanding and practice. Furthermore, it is gathering the function back to the substance, returning to the truth. Gathering the cause back to the effect, returning to the Buddha. Furthermore, using the Dharma to perfect people. People have no self-nature, then that is true nature. Nature has no self-nature, then that is not nature. In summary, using these to explain this meaning is the teaching. The teaching is not the teaching. Why? Because the nature of words is detached, that is liberation. The Guo Hai is beyond words, it cannot be spoken. Thus, difference is also no difference. The Shastra says: 'There is no one who does not return to realize this Dharmakaya.' This is what it means.
Third, unfolding the scroll without obstruction. First explain unfolding, then explain rolling up. First, unfolding means opening up the use of different entities, then the uses are different. The conditions of nature are different, and the Dharma doors are also different, which refers to 'Da Fang Guang' (大方廣) [Great Square and Vast]. Opening up the cause and the effect are different, then understanding and practice are different. The differences in their attainments, the teacher and the disciple are also different, which refers to the Buddha and the 'Hua Yan'. The threads of the scripture are stitched together, and the explanations and instructions are different, which refers to all endless layers upon layers (possessing ten aspects) of teachings. As explained before, you can refer to it to understand. Second, rolling up has five aspects. One is to unify by position, two is to gather and meet from people, three is to clarify the Dharma through people, four is the perfect fusion of realm and wisdom, and five is to merge into the same Guo Hai. The first is to unify by position. Although this scripture is endless, it is generally divided into three sections to unify, which are understanding, practice, and realization. In terms of understanding, it is further divided into two realms. In the first assembly, the Buddha's reward body and pure land are mentioned to encourage people to generate faith and joy, then according to this passage, it is called the 'raising the fruit to encourage cultivation and generate faith' section. The second understanding, from the second assembly to the end of the sixth assembly, extensively explains the aspects of the five positions in order of generating understanding, then according to this passage, it is called the 'cultivating the cause to accord with the fruit and generate understanding' section. Second, the seventh assembly further explains the process of the previous five positions achieving cultivation, which is to combine the previous understandings to achieve cultivation, then according to this passage, it is called the 'relying on the Dharma to advance cultivation and achieve practice' section. How do we know this? The re-assembly of 'Pu Guang' (普光) [Universal Light] is this matter. If it were not so, why not re-assemble the first and third assemblies? Because the second assembly is about faith and understanding.
之始。今既會解成行。理須從信為首。是故重會普光意在此也。亦可顯諸會同時第二七日頓普宣說無前後殊。何者。以單說重說皆同第二七日也。三。第八一會復說五位依人入法證前所舉之果。則案此文名為依人入證成德分也。何以得知。證前所舉之果者。初既悕樂前果。以生信解。既會解成行。即證前果。是故會即前會也。若不爾者。因舉前果得生信解。既會解成行。豈別證耶。今據文義相生。所以得知後會即前會也。是故總為三節。極順經文。如上所明思之可解。第二攝會從人者。后總括以為一會。唯第一會也。何者。以第一會是前解等所依之境。至后解滿即會前差別。成一圓融行德。證入前法。究竟亡言。是故第八寄人明證入法界。有斯意也。言寄人明者。即第八會中如來自入師子奮迅三昧。令諸菩薩皆入法界。是前所舉之果勸令忻樂。即目前第一會也。以如來自入奮迅三昧欲令菩薩悉證入故。又始從文殊終至瞿夷。是前修因契果生解之相。即目前五個會也。以善財詢問諸人。別求信解。廣遍知故。后從摩耶至末後文殊。是前托法進修成行。即當第七會也。以第七會中修行已終。至後文殊授其瓔珞。以顯正行圓滿令修福故。摩耶是一切諸佛諸佛之母。以錶行成能生佛故。普賢居后。當緣起法界。以錶行成德證入
【現代漢語翻譯】 現代漢語譯本： 之始。現在既然彙集理解並形成修行，道理上應當以信為首。因此，重新彙集普光（Puguang，菩薩名）的用意就在於此。也可以顯示各會同時在第二十七日全部宣說，沒有先後差別。為什麼呢？因為單說和重說都在第二十七日。三，第八十一會再次宣說五位（Wuwèi，佛教術語，指資糧位、加行位、通達位、修習位、究竟位）依人入法，以證成前面所說的果位。那麼根據這段經文，可以命名為依人入證成德分。為什麼能知道呢？因為證成前面所說的果位，最初是希望得到前面的果位，從而產生信解。既然彙集理解並形成修行，就證成前面的果位。因此，這個彙集就是前面的彙集。如果不是這樣，因為舉出前面的果位而產生信解，既然彙集理解並形成修行，難道是另外證得嗎？現在根據文義相生，所以知道後面的彙集就是前面的彙集。因此，總共分為三節，非常順應經文。如上面所說明的，思考就可以理解。第二，攝會從人，後面總括為一個會，就是第一會。為什麼呢？因為第一會是前面理解等所依的境界，到後面理解圓滿，就彙集前面的差別，成為一個圓融的行德，證入前面的法，最終達到亡言的境界。因此，第八會寄託於人來闡明證入法界，有這樣的用意。說到寄託於人來闡明，就是第八會中如來自入師子奮迅三昧（Shīzi fènxùn sānmèi，一種禪定），令諸菩薩都進入法界。這是前面所說的果位，勸令他們歡喜向往，就是目前的第一會。因為如來自入奮迅三昧，想要讓菩薩全部證入。又，開始從文殊（Wénshū，文殊菩薩）到最後瞿夷（Qúyí，一位女性），是前面修因契果，產生理解的相狀，就是目前的五個會。因為善財（Shàncái，善財童子）詢問諸人，分別尋求信解，廣泛普遍地瞭解。後面從摩耶（Móyé，摩耶夫人）到最後文殊，是前面依託法進修成行，就是目前的第七會。因為第七會中修行已經結束，到後面文殊授予他瓔珞，來顯示正行圓滿，使他修福。摩耶是一切諸佛的母親，用來表示行成能生佛。普賢（Pǔxián，普賢菩薩）在最後，對應緣起法界，用來表示行成德證入。
【English Translation】 English version: The beginning. Now that we have gathered to understand and form practice, it is reasonable to take faith as the head. Therefore, the intention of reassembling Puguang (普光, name of a Bodhisattva) lies here. It can also show that all the assemblies simultaneously proclaimed on the twenty-seventh day, without any difference in order. Why? Because both single and repeated explanations are on the twenty-seventh day. Three, the eighty-first assembly again explains the five stages (Wuwèi, 五位, Buddhist term referring to the stages of accumulation, application, insight, cultivation, and ultimate attainment) relying on people to enter the Dharma, in order to prove the fruits mentioned earlier. Then, according to this text, it can be named 'relying on people to enter and prove the attainment of virtue'. How can we know this? Because to prove the fruits mentioned earlier, the initial desire is to obtain the previous fruits, thereby generating faith and understanding. Since we have gathered to understand and form practice, we prove the previous fruits. Therefore, this gathering is the previous gathering. If not, because mentioning the previous fruits generates faith and understanding, since we have gathered to understand and form practice, is it a separate attainment? Now, according to the mutual generation of the meaning of the text, we know that the later gathering is the previous gathering. Therefore, it is divided into three sections in total, which is very consistent with the sutra text. As explained above, it can be understood through contemplation. Second, the assembly is gathered from people, and later summarized as one assembly, which is the first assembly. Why? Because the first assembly is the realm on which the previous understanding and so on rely. When the later understanding is complete, it gathers the previous differences and becomes a complete and harmonious virtuous practice, entering the previous Dharma, and ultimately reaching the realm beyond words. Therefore, the eighth assembly relies on people to clarify the entry into the Dharmadhatu, with this intention. Speaking of relying on people to clarify, it is that in the eighth assembly, the Tathagata enters the Lion's Roar Samadhi (Shīzi fènxùn sānmèi, 師子奮迅三昧, a type of samadhi), causing all the Bodhisattvas to enter the Dharmadhatu. This is the fruit mentioned earlier, encouraging them to rejoice and aspire to it, which is the current first assembly. Because the Tathagata enters the Lion's Roar Samadhi, wanting all the Bodhisattvas to attain entry. Also, starting from Manjushri (Wénshū, 文殊, Manjushri Bodhisattva) to the last Guta (Qúyí, 瞿夷, a female figure), is the appearance of cultivating the cause and aligning with the fruit, generating understanding, which is the current five assemblies. Because Sudhana (Shàncái, 善財, Sudhana-śreṣṭhin) asks all the people, seeking faith and understanding separately, and understanding extensively and universally. Later, from Maya (Móyé, 摩耶, Maya, the mother of the Buddha) to the last Manjushri, is the previous relying on the Dharma to advance in cultivation and form practice, which is the current seventh assembly. Because the practice in the seventh assembly has ended, and later Manjushri bestows him with a necklace, to show that the righteous practice is complete, enabling him to cultivate blessings. Maya is the mother of all Buddhas, used to represent that the accomplishment of practice can give birth to Buddhas. Samantabhadra (Pǔxián, 普賢, Samantabhadra Bodhisattva) is at the end, corresponding to the Dharmadhatu of dependent origination, used to represent that the accomplishment of practice proves entry into virtue.
故。即當第八會也。以見普賢菩薩即見微塵數善知識等。第三攝人從位者。謂知識會中。又始從文殊終至瞿夷。總有四十一人。名為寄位修行相。寄前信等五位。依人求解。漸次修行也。第二初從摩耶后至德生童子等。總有十一人。名為會緣入實相。即會前五位成行契證法界也。第三彌勒一人。名為攝德成因相。即攝前行德為證入正因。與前成證不同故開二位也。第四後文殊一人。名為智照無二相。即行成究竟朗悟在懷。照前解行唯一實大智。更無無前後明昧等也。第五普賢一人。名為顯因廣大相。即始覺同大智現前遍周法界無處至不。普苞容入也。第四境智圓融者。復就前人中。總束為二。文殊是能證之大智。即前解行等也。二普賢是所證也也之法界。即前所信所入也。何者。以文殊當般若位。普賢當法界門也。所以者。師云。三藏言有經作如是說。又案此經中意義文勢深有此意。又古尊德既判後文殊名為智照無二相。故知前諸人總是後文殊一人。故下文云。善財還經一百一十城復至文殊者。是此意也。又文云。文殊師利教我相算等法。又長者云。文殊師利憶念力故等。又下文云。善男子文殊師利是汝善知識。能令汝得生如來家。長養善根積功德聚。乃至滿足大愿凈諸法門。皆由文殊師利威神力等智既圓滿得證法界
【現代漢語翻譯】 現代漢語譯本 因此，這正是第八會。因為見到普賢菩薩（Samantabhadra，象徵廣大行愿的菩薩）就等於見到無數的善知識等等。第三，從位次上攝受人，指的是知識會中，從文殊（Manjusri，象徵智慧的菩薩）開始到瞿夷（Gopi），總共有四十一人，名為寄位修行相。他們寄託於前面的信等五位，依據（善）知識求解，逐漸修行。第二，最初從摩耶夫人（Maya）到德生童子（Devakumara）等，總共有十一人，名為會緣入實相。即會合前五位所修之行，契合證入法界（Dharmadhatu，諸法本體）。第三，彌勒菩薩（Maitreya，未來佛）一人，名為攝德成因相。即攝取前面的行德作為證入正因，與前面的成就證入不同，所以分開為二個位次。第四，後面的文殊菩薩一人，名為智照無二相。即修行成就究竟，朗然覺悟於心，照亮前面的解與行，唯一真實的大智慧，更沒有前後明昧等等的差別。第五，普賢菩薩一人，名為顯因廣大相。即始覺與大智慧同時現前，遍周法界，無處不到，普皆包容攝入。第四，境智圓融，又就前面的人中，總括為二。文殊菩薩是能證的大智慧，即前面的解與行等等。二，普賢菩薩是所證的法界，即前面所信所入的。為什麼呢？因為文殊菩薩對應般若（Prajna，智慧）之位，普賢菩薩對應法界之門。所以師父說，三藏（Tripitaka，佛教經典）說有經是這樣說的。又根據此經中的意義和文勢，深深地含有此意。又古代的尊者已經判後文殊菩薩名為智照無二相。所以知道前面的諸人總是後文殊菩薩一人。所以下文說，善財童子（Sudhana）還經過一百一十城又回到文殊菩薩那裡，就是這個意思。又經文說，文殊師利（Manjusri）教我相算等法。又長者說，文殊師利憶念力故等等。又下文說，善男子，文殊師利是你的善知識，能讓你得生如來家，長養善根，積功德聚，乃至滿足大愿，清凈諸法門，都是由於文殊師利威神力等等，智慧既然圓滿，就能證得法界。
【English Translation】 English version Therefore, this is precisely the eighth assembly. Because seeing Samantabhadra (the Bodhisattva symbolizing vast vows and practices) is equivalent to seeing countless good teachers and so on. Third, in terms of receiving people based on their stages, it refers to the assembly of knowledge, starting from Manjusri (the Bodhisattva symbolizing wisdom) and ending with Gopi, totaling forty-one individuals, known as the 'aspect of relying on positions for cultivation.' They rely on the preceding five stages of faith, etc., seeking solutions from (good) teachers and gradually cultivating. Second, initially from Maya (mother of the Buddha) to Devakumara (the youth Devas), etc., totaling eleven individuals, known as 'meeting conditions to enter the true reality.' That is, they combine the practices cultivated in the preceding five stages, aligning and realizing the Dharmadhatu (the realm of all phenomena). Third, Maitreya (the future Buddha), one individual, is known as the 'aspect of gathering virtues to form the cause.' That is, gathering the preceding virtuous practices as the cause for entering the right cause, which is different from the preceding accomplishment and realization, so it is divided into two stages. Fourth, the later Manjusri, one individual, is known as the 'aspect of wisdom illuminating non-duality.' That is, the cultivation is accomplished ultimately, with clear awakening in the heart, illuminating the preceding understanding and practice, the only true great wisdom, without any difference between before and after, clarity and obscurity, etc. Fifth, Samantabhadra, one individual, is known as the 'aspect of manifesting the vast cause.' That is, the initial awakening and great wisdom simultaneously appear, pervading the Dharmadhatu, reaching everywhere, universally encompassing and including. Fourth, the perfect fusion of realm and wisdom, again summarizing the preceding individuals into two. Manjusri is the great wisdom that can realize, that is, the preceding understanding and practice, etc. Second, Samantabhadra is the Dharmadhatu that is realized, that is, what was previously believed and entered. Why? Because Manjusri corresponds to the position of Prajna (wisdom), and Samantabhadra corresponds to the gate of the Dharmadhatu. Therefore, the master said, the Tripitaka (Buddhist scriptures) says that some sutras state it this way. Furthermore, according to the meaning and textual flow of this sutra, it deeply contains this meaning. Also, ancient venerable masters have already judged the later Manjusri as the 'aspect of wisdom illuminating non-duality.' Therefore, it is known that the preceding individuals are all the later Manjusri. Therefore, the following text says, 'Sudhana, after passing through one hundred and ten cities, returned to Manjusri,' which is this meaning. Also, the sutra says, 'Manjusri taught me the methods of calculation, etc.' Also, the elder said, 'Because of Manjusri's power of recollection,' etc. Also, the following text says, 'Good man, Manjusri is your good teacher, who can enable you to be born into the family of the Tathagata, nurture good roots, accumulate merit, and even fulfill great vows, purify all Dharma gates, all due to Manjusri's majestic power, etc. Since wisdom is perfected, one can realize the Dharmadhatu.'
。所以因滿。普賢居后。故下文云。我於一一毛孔中現佛境界諦觀察等。又云。汝且觀我清凈法身等。解云。既令觀凈法身。故知善財見普賢。即是證法界也。又束為一。謂境智冥契無有差別。是故後文殊更無身相。何故如是。以初見文殊即善財信心之始。后不見即善財智滿之終。中間諸人皆是善財修行次第。以善財障盡惑除未始動念。是故反照唯是初心更無異也。后不見者有思意也。故經云。從文殊師利智慧所起等。又論云。始覺同本覺。無始覺之異。此謂之也。第五泯同果海者。謂因行圓滿沒果海中。離始離終圓滿具德。亡言絕慮唯證相應也。如是卷展無礙同時隨說為門。竟無前後。是故卷展有斯無礙難申述也。當如文思之。故經云。如是真佛子。甚深微妙義。眾生欲思量。迷亂心發狂。此謂之也。
第四問答取文者亦二。一問答會違。二結勸修學。第一問答會違者。問前既言摩耶會。前諸緣為其實。何得會已猶有十人不同耶。答會已而有十人者。此顯緣起實德。托十以表無盡也。何者。以不離摩耶。並是摩耶之實德也。即寄前五位三世界同修至究竟也。故經云。我是一切諸佛之母。一切諸佛皆從我生等。亦可表示諸位即異镕融卷舒無礙。是故一一位即辨成佛者。意存此也。問摩耶無體。但會前諸位成身。
【現代漢語翻譯】 現代漢語譯本：所以說因為功德圓滿，普賢菩薩才居於最後。因此下文說：『我於一一毛孔中現佛境界諦觀察等。』又說：『汝且觀我清凈法身等。』解釋說：既然讓善財童子觀清凈法身，就知道善財童子見到普賢菩薩，就是證入法界。又將所有境界收束為一，意思是境界與智慧冥合，沒有差別。所以後文中，文殊菩薩不再有身相。為什麼會這樣呢？因為初見文殊菩薩是善財童子信心的開始，後來不見文殊菩薩是善財童子智慧圓滿的終結。中間遇到的諸位善知識，都是善財童子修行的次第。因為善財童子業障消除，煩惱斷盡，未曾動過妄念，所以反觀自照，唯有最初的初心，更無其他。後來不見文殊菩薩，是有所思量的。所以經中說：『從文殊師利（Manjushri）智慧所起等。』又論中說：『始覺同本覺，無始覺之異。』說的就是這個道理。第五是泯同果海，意思是因地修行圓滿，沒入果海之中，遠離開始和終結，圓滿具足功德，言語斷絕，思慮停止，唯有證悟相應。像這樣卷舒自如，沒有障礙，同時隨順因緣說法，沒有先後次第。所以卷舒自如，有這種無礙的境界，難以用言語表達。應當像文思那樣去理解。所以經中說：『如是真佛子，甚深微妙義，眾生欲思量，迷亂心發狂。』說的就是這個道理。 第四，問答取文也有兩方面：一是問答會通牴觸之處，二是總結勸勉修學。第一，問答會通牴觸之處。問：前面既然說了摩耶（Maya）夫人大會，前面的各種因緣是真實的，為什麼會合之後還有十個人不同呢？答：會合之後還有十個人，這是爲了顯示緣起真實的功德，依託十來表示無盡。為什麼這樣說呢？因為不離開摩耶夫人，都是摩耶夫人的真實功德。也就是寄託前五位和三世界一同修行，直至究竟。所以經中說：『我是一切諸佛之母，一切諸佛皆從我生等。』也可以表示諸位菩薩的境界，既有差異又能融合，卷舒自如，沒有障礙。所以一位菩薩的境界就能辨明成佛的道理，意圖就在於此。問：摩耶夫人沒有實體，只是會合前面的各位菩薩成就身相。
【English Translation】 English version: Therefore, it is because of the perfection of merit that Samantabhadra (Universal Worthy Bodhisattva) is placed at the end. Hence, the following passage says: 'In each and every pore, I manifest the realm of the Buddhas, observing with true discernment, etc.' And it also says: 'You should observe my pure Dharma body, etc.' The explanation is that since Sudhana (Good Wealth) is instructed to observe the pure Dharma body, it is known that Sudhana's seeing Samantabhadra is the realization of the Dharmadhatu (realm of reality). Furthermore, all realms are gathered into one, meaning that the realm and wisdom are in perfect harmony without any difference. Therefore, in the later text, Manjushri (Gentle Glory Bodhisattva) no longer has a physical form. Why is this so? Because the initial encounter with Manjushri is the beginning of Sudhana's faith, and the subsequent disappearance is the end of Sudhana's wisdom reaching perfection. The various virtuous friends encountered in between are the stages of Sudhana's practice. Because Sudhana's karmic obstacles are eliminated and afflictions are extinguished, he has never had a deluded thought. Therefore, self-reflection reveals only the initial aspiration, with nothing else. The subsequent disappearance of Manjushri is something to be contemplated. Hence, the sutra says: 'Arising from the wisdom of Manjushri, etc.' And the treatise says: 'The initial awakening is the same as the original awakening, with no difference between the beginningless awakening.' This is what it refers to. The fifth is merging into the ocean of fruition, meaning that the practice in the causal stage is perfected and merges into the ocean of fruition, being apart from beginning and end, perfectly possessing virtues, with words cut off and thoughts ceased, only the realization is in accordance. Like this, rolling and unrolling freely, without obstruction, simultaneously according to conditions, there is no sequence. Therefore, rolling and unrolling have this unimpeded state, which is difficult to express in words. One should understand it like literary thought. Hence, the sutra says: 'Such is the true Buddha's son, the profound and subtle meaning, if sentient beings try to fathom it, their confused minds will go mad.' This is what it refers to. Fourth, the questions and answers taken from the text also have two aspects: one is to reconcile the contradictions in the questions and answers, and the other is to summarize and encourage learning and practice. First, reconciling the contradictions in the questions and answers. Question: Since it was said earlier that there was the assembly of Maya (Illusion) , and the previous conditions were real, why are there still ten different people after the assembly? Answer: The existence of ten people after the assembly is to show the real merit of dependent origination, relying on ten to represent the inexhaustible. Why is this so? Because without leaving Maya, they are all the real merits of Maya. That is, entrusting the previous five positions and the three worlds to cultivate together until the ultimate. Therefore, the sutra says: 'I am the mother of all Buddhas, all Buddhas are born from me, etc.' It can also represent the states of all Bodhisattvas, which are both different and can be integrated, rolling and unrolling freely, without obstruction. Therefore, the state of one Bodhisattva can discern the principle of becoming a Buddha, and the intention lies in this. Question: Maya has no substance, but only assembles the previous Bodhisattvas to accomplish the body.
餘人亦復如然。何悉不具十耶。答但摩耶中具此十人者。即是前一一人所皆具足也。何以故。摩耶即會前諸人。總以為一身故。以一一人即是摩耶。摩耶即是一一人。故今獨摩耶中具者。有斯意也。問摩耶即是前諸人。即言此具余亦具者。亦可諸人即是后摩耶。何不前具后不具。答摩耶是總。余是別。但使總具別即具。何者。別未究竟。總究竟也。若未究竟。別無可別。何得具也。是故摩耶中具者。即是餘人中亦具也。問八會之中。何故昇天四會皆言不起菩提樹及自會而升余等。云何人中三會不言不起此而升彼耶。答此有二意。一據解。二約行。初解中復三。一近二遠三總。初近者。以人中三處同在人間。據地無有異。法爾相攝此不待言。所以不言不起此而升彼也。二遠者。以人天類別復懸隔不同相攝難知。所以帶前而明赴后。此即緣起無礙諸會同時也。三總者。以總攝別。別在總中。升降不同。皆云不離覺樹。互相融遍門自有殊。雖去彼中。而恒在此。為表生物解故。云不起此而升彼也。二就行者復二。一申義。二釋防。初者。然昇天等會據解托處為言。解滿即行證無差。所以後二不論也。又不類天者。有斯意也。二者以信自無正值位。是故兩處不言也。問上云。善財至後文殊即云智滿反照。唯是初心更無異者。何
【現代漢語翻譯】 現代漢語譯本 其餘的人也都是這樣。為什麼說不是全部都具備這十種功德呢？回答說：只是在摩耶（Mahamaya，佛母）中具備這十種功德的人，也就是前面所說的每一個人都完全具備的。為什麼這樣說呢？因為摩耶（Mahamaya）彙集了前面所有的人，總合成為一身的緣故。因為每一個人就是摩耶（Mahamaya），摩耶（Mahamaya）就是每一個人。所以現在唯獨說摩耶（Mahamaya）中具備這些功德，是有這種含義的。問：摩耶（Mahamaya）就是前面所有的人，既然說摩耶（Mahamaya）具備，其餘的人也具備，那麼也可以說所有的人就是後面的摩耶（Mahamaya），為什麼說前面的人具備，而後面的人不具備呢？答：摩耶（Mahamaya）是總體的代表，其餘的人是各個個體的代表。只要總體具備，各個個體也就具備。為什麼呢？因為個體還沒有達到究竟圓滿，而總體已經達到究竟圓滿。如果個體還沒有達到究竟圓滿，個體之間就沒有什麼區別，又怎麼能說具備呢？所以說摩耶（Mahamaya）中具備這些功德，也就是其餘的人中也具備這些功德。問：在八會（Ashtanga，佛陀八次說法集會）之中，為什麼昇天的四會都說『不起菩提樹（Bodhi tree）及自會』而升到其他地方，而人間的三會卻不說『不起此地』而升到彼地呢？答：這有兩種含義。一是根據理解（解），二是根據修行（行）。先說理解方面，又分為三種：一是近，二是遠，三是總。先說近的，因為人間的三處都在人間，所處的地點沒有差別，自然互相包含，所以不必說『不起此地』而升到彼地。再說遠的，因為人天（Deva）的類別不同，相隔遙遠，難以互相包含，所以要帶上前面的說法，來表明前往後面的地方。這就是緣起（Pratītyasamutpāda）無礙，各個法會同時存在。再說總的，用總體包含個體，個體在總體之中，升降不同，都說不離開菩提樹（Bodhi tree），互相融合遍及，門徑各有不同。雖然去了其他地方，但始終在這裡，爲了表明眾生理解的緣故，所以說『不起此地』而升到彼地。二是從修行方面來說，又分為兩種：一是闡述意義，二是解釋防範。先說闡述意義，昇天等法會是根據理解所依託的處所來說的，理解圓滿，修行證悟就沒有差別，所以後面的兩種情況就不再論述了。而且不與天界的情況相同，是有這種含義的。二是說因為相信自己沒有正直的地位，所以這兩個地方都不說了。問：上面說，善財童子（Sudhana）到了後面，文殊菩薩（Manjushri）就說智慧圓滿，反照本心，只是最初的發心，沒有其他的不同，這又是什麼意思呢？
【English Translation】 English version The others are also the same. Why is it said that they do not all possess these ten virtues? The answer is: Only those who possess these ten virtues in Mahamaya (the Buddha's mother) are fully possessed by each of the aforementioned individuals. Why is this so? Because Mahamaya gathers all the previous individuals and combines them into one body. Because each individual is Mahamaya, and Mahamaya is each individual. Therefore, the statement that only Mahamaya possesses these virtues has this meaning. Question: If Mahamaya is all the previous individuals, and it is said that if Mahamaya possesses them, the others also possess them, then it can also be said that all the individuals are the later Mahamaya. Why is it said that the previous individuals possess them, but the later Mahamaya does not? Answer: Mahamaya is the representative of the whole, and the others are representatives of each individual. As long as the whole possesses them, each individual also possesses them. Why? Because the individual has not yet reached ultimate perfection, while the whole has already reached ultimate perfection. If the individual has not yet reached ultimate perfection, there is no difference between individuals, so how can it be said that they possess them? Therefore, the statement that Mahamaya possesses these virtues means that the others also possess these virtues. Question: Among the eight assemblies (Ashtanga, the eight assemblies where the Buddha preached), why do the four assemblies in the heavens all say 'without rising from the Bodhi tree and their own assembly' they ascend to other places, while the three assemblies in the human realm do not say 'without rising from this place' they ascend to that place? Answer: There are two meanings to this. One is based on understanding (解), and the other is based on practice (行). First, in terms of understanding, there are three aspects: first, near; second, far; and third, total. First, in terms of near, because the three places in the human realm are all in the human realm, and there is no difference in the location, they naturally contain each other, so there is no need to say 'without rising from this place' they ascend to that place. Second, in terms of far, because the categories of humans and devas (Deva) are different and far apart, it is difficult to contain each other, so it is necessary to include the previous statement to indicate going to the later place. This is the unobstructed arising of conditions (Pratītyasamutpāda), and the simultaneous existence of each assembly. Third, in terms of total, the whole contains the individual, and the individual is in the whole. Ascending and descending are different, but it is said that they do not leave the Bodhi tree, and they mutually merge and pervade, and the paths are different. Although they have gone to other places, they are always here, in order to show the understanding of sentient beings, so it is said 'without rising from this place' they ascend to that place. Second, in terms of practice, there are two aspects: first, explaining the meaning; and second, explaining the prevention. First, in terms of explaining the meaning, the assemblies in the heavens and so on are based on the place where understanding is entrusted. When understanding is complete, there is no difference in practice and realization, so the latter two situations are no longer discussed. Moreover, it is not the same as the situation in the heavens, which has this meaning. Second, it is said that because they believe that they do not have an upright position, these two places are not mentioned. Question: Above it says that when Sudhana (Sudhana) arrives later, Manjushri (Manjushri) says that wisdom is complete, reflecting back on one's original mind, it is only the initial aspiration, and there is no other difference. What does this mean?
以經明善財歷諸位耶。答經歷諸位者有二種。一者約教行布言。故有次位。節級不同。善財歷位據此而論。二者約義。以大緣起法界同時具足無有次位前後等。則善財一生案此而說。今以兩義合辨。然歷位不離初心。一生未移多劫。經所明者具斯意也。故經云。一念即無量劫。無量劫即一念等。今若以教攝義而言。是則名為同教一乘。若以義攝教而言。是則名為別教一乘也。然善財歷位不離初心。者據斯說也。問何故末後知識更無指后及結說等耶。答結會文殊因已究竟。指歸后位即證入融通。見一即一切理圓。是故更無指結也。故經云。善財于普賢菩薩相好支節諸毛孔中。見不可說不可說世界海諸佛充滿。一一如來以不可說不可說大菩薩眾以為眷屬等。
第二結勸修學者。上來序經中少意。如管窺天。餘勢多端。莫知涯際。盡窮來劫。誓畢修行。唯愿捨身受身常生此會。如善財心念。一切世界經終火起。乃至六天悉燒盡。要當入此劫火中求法。誓鎧心真實。若有信歸修學速證菩提。隨分見聞必成堅種。當鬚髮大歡喜。自慶希逢也。故經云。善財汝應發大歡喜。不久當得大果報。故菩薩于無量劫修。汝今一生皆悉具得。乃至其有欲得如是法者。應如善財之所修學等。又云。過去諸佛專求菩提修習此行。于無量劫諸
【現代漢語翻譯】 現代漢語譯本： 問：善財童子是按照次第經歷諸位菩薩的嗎？ 答：經歷諸位菩薩有兩種方式。一是按照教法和修行次第來說，所以有次第位階，層級不同。善財童子經歷諸位菩薩，就是根據這種方式來論述的。二是按照義理來說，以大緣起法界同時具足，沒有次第先後等等差別。那麼善財童子一生，就是按照這種方式來說的。現在將兩種意義合起來辨析。然而經歷諸位菩薩不離初心，一生未曾改變，經歷多劫。經文所闡明的，就具備這種意義。所以經文說：『一念即是無量劫，無量劫即是一念』等等。現在如果以教法來統攝義理而言，這就叫做同教一乘。如果以義理來統攝教法而言，這就叫做別教一乘。然而善財童子經歷諸位菩薩不離初心，就是根據這種說法。 問：為什麼最後一位善知識（指普賢菩薩）不再有指向后位的指示和總結陳述等等呢？ 答：因為總結歸會文殊菩薩的因緣已經究竟，指向歸宿后位的指示，就是證入融通無礙的境界。見到一即一切，義理圓滿，所以不再有指向和總結。所以經文說：『善財童子在普賢菩薩的相好支節的各個毛孔中，見到不可說不可說的世界海，諸佛充滿其中，每一位如來都以不可說不可說的大菩薩眾作為眷屬』等等。
第二部分是總結勸勉修學者。上面序經中略微表達了一些意思，就像從管子里看天一樣，所見有限。其餘的深遠意義，多端複雜，無法知曉邊際。即使窮盡未來的劫數，也要發誓完成修行。只願捨棄此身，接受新的身體，常常生於此法會之中，如同善財童子的心念一樣。即使一切世界在經終之時發生火災，乃至六慾天都被燒盡，也要進入這劫火之中尋求佛法。發誓鎧甲般堅固的心，真實不虛。如果有人信奉歸依，修學佛法，就能迅速證得菩提。隨緣分見聞，必定成就堅固的種子。應當生起大歡喜心，慶幸自己能夠難得地遇到這樣的機緣。所以經文說：『善財，你應該生起大歡喜心，不久就能得到大果報。』所以菩薩在無量劫中修習的，你現在一生都完全具足。乃至那些想要得到這種法的人，應該像善財童子那樣修學等等。又說：『過去諸佛專心求取菩提，修習這種行門，在無量劫中』
【English Translation】 English version: Question: Did Sudhana (Shancai) experience all the Bodhisattvas in sequence? Answer: There are two ways to experience the various Bodhisattvas. First, according to the teachings and practice, there are sequential stages and different levels. Sudhana's experience of the Bodhisattvas is discussed based on this. Second, according to the principle, the great dependent origination of the Dharma Realm is complete simultaneously, without sequential order or differences. Sudhana's life is described according to this. Now, we will analyze both meanings together. However, experiencing the various Bodhisattvas does not deviate from the initial aspiration, and one lifetime does not shift through many kalpas. What the sutra clarifies embodies this meaning. Therefore, the sutra says: 'One thought is immeasurable kalpas, and immeasurable kalpas are one thought,' and so on. Now, if we use the teachings to encompass the principle, it is called the 'One Vehicle of the Same Teaching.' If we use the principle to encompass the teachings, it is called the 'One Vehicle of the Separate Teaching.' However, Sudhana's experience of the various Bodhisattvas does not deviate from the initial aspiration, according to this explanation. Question: Why does the last good advisor (referring to Samantabhadra Bodhisattva) not have any further instructions pointing to subsequent stages or concluding remarks? Answer: Because the cause of summarizing and returning to Manjushri Bodhisattva is already complete, and the instruction pointing to the subsequent stage is the realization of unobstructed interpenetration. Seeing one is seeing all, and the principle is complete, so there are no further instructions or conclusions. Therefore, the sutra says: 'Sudhana, in the pores of Samantabhadra Bodhisattva's features and limbs, saw immeasurable, unspeakable world-seas filled with Buddhas, each Tathagata with immeasurable, unspeakable great Bodhisattva assemblies as their retinue,' and so on.
The second part is a conclusion encouraging practitioners. The introduction to the sutra above briefly expressed some meanings, like looking at the sky through a pipe, with limited vision. The remaining profound meanings are complex and multifaceted, and their boundaries cannot be known. Even if we exhaust future kalpas, we must vow to complete our practice. We only wish to abandon this body and receive a new one, constantly being born in this assembly, like Sudhana's thoughts. Even if all the worlds are destroyed by fire at the end of the sutra, and even the six desire heavens are burned, we must enter this fire of the kalpa to seek the Dharma. Vowing to have a heart as firm as armor, truthful and not false. If someone believes and takes refuge, studies and practices the Dharma, they can quickly attain Bodhi. Seeing and hearing according to their capacity will surely create a firm seed. They should generate great joy and rejoice in their rare opportunity to encounter such a chance. Therefore, the sutra says: 'Sudhana, you should generate great joy, and soon you will receive great rewards.' Therefore, what the Bodhisattvas cultivate in immeasurable kalpas, you now fully possess in one lifetime. And those who wish to obtain this Dharma should cultivate and learn like Sudhana,' and so on. It also says: 'The Buddhas of the past single-mindedly sought Bodhi, cultivating this practice, in immeasurable kalpas.'
有為中受無量苦。猶不值遇。乃至云。得大善利。成滿大愿。親近諸佛。為佛真子。必成佛導等云云。
【現代漢語翻譯】 現代漢語譯本： 在有為法中承受無量的痛苦，仍然不一定能夠值遇佛法。乃至（如果值遇佛法），就說：『獲得極大的善利，圓滿廣大的願望，親近諸佛，成為佛的真子，必定成就佛的引導』等等。
【English Translation】 English version: Suffering immeasurable pain within conditioned existence (有為法, yǒu wéi fǎ), one may still not encounter (the Dharma). Even to the point of saying, 'Attaining great benefit, fulfilling vast vows, drawing near to all Buddhas, becoming a true child of the Buddha, and assuredly becoming a guide to enlightenment,' and so on.