T45n1879b_華嚴關脈義記
大正藏第 45 冊 No. 1879b 華嚴關脈義記
華嚴關脈義記
無礙勢。四問答取文勢。
第一展轉無盡者。復有二門。一為多。二類結來本。初者展最清凈法界。為理智兩門。即分菩提涅槃之異也。又理開體用。智分因果。即題中大方廣佛華嚴是也。總以前後連合巧成詮表。即題中經之字是也。然即該括始終。撮其機要。為七字。以統收一部文義。為題目也。又展此題目為第一會。于中初明十海等是理。即大方廣也。十智等是智。即華嚴也。廣說蓮華藏世界海等。即十智所成之果也。略辨威光童子等修行。即依果所起之圓用也。總辨理智因果不同。所以展成一會也。即所信之果會也。展此一會為后七會。於前因中。別開修行愿等及會修行並會別行等不同。所以展為七會也。即能證之因會也。以一一會皆有所信果。是故通前有八會也。以十住等行皆托境而生非自起故。又行融因滿必證入法界。是故有通后九會也。言別開住等及會修行不同者。即初說第二會。終盡第六會。通辨住等諸位。即明因行造修歷位差別也。第七第八別兩行融攝無二為一。普賢無障礙行也。此等行因必入法界方乃究竟。所以一部經中廣明斯法。升降不同。總有九個會也。又于所證之中。自分為五十五會。即初
【現代漢語翻譯】 現代漢語譯本
華嚴關脈義記
無礙勢（Avalokiteśvara）。四問答取文勢。
第一，展轉無盡者。復有二門。一為多，二類結來本。初者，展最清凈法界（Dharmadhatu）。為理智兩門，即分菩提（Bodhi）涅槃（Nirvana）之異也。又理開體用，智分因果。即題中大方廣佛華嚴是也。總以前後連合巧成詮表，即題中經之字是也。然即該括始終，撮其機要，為七字，以統收一部文義，為題目也。又展此題目為第一會。于中初明十海等是理，即大方廣也。十智等是智，即華嚴也。廣說蓮華藏世界海等，即十智所成之果也。略辨威光童子等修行，即依果所起之圓用也。總辨理智因果不同，所以展成一會也。即所信之果會也。展此一會為后七會。於前因中，別開修行愿等及會修行並會別行等不同，所以展為七會也。即能證之因會也。以一一會皆有所信果，是故通前有八會也。以十住（Dasabhumi）等行皆托境而生非自起故。又行融因滿必證入法界，是故有通后九會也。言別開住等及會修行不同者，即初說第二會，終盡第六會。通辨住等諸位，即明因行造修歷位差別也。第七第八別兩行融攝無二為一，普賢（Samantabhadra）無障礙行也。此等行因必入法界方乃究竟。所以一部經中廣明斯法，升降不同。總有九個會也。又于所證之中，自分為五十五會。即初
【English Translation】 English version
Commentary on the Essential Meaning of the Avatamsaka's Key Principles
Avalokiteśvara (無礙勢). The textual structure is derived from four questions and answers.
Firstly, 'endless unfolding'. There are two aspects to this. One is 'multiplicity', and the other is 'summarizing the origin'. The former unfolds the most pure Dharmadhatu (法界). It is divided into the two aspects of principle (理) and wisdom (智), which distinguishes between Bodhi (菩提) and Nirvana (涅槃). Furthermore, principle reveals essence and function, while wisdom distinguishes between cause and effect. This is what is meant by 'Great, Expansive, Buddha, Flower Garland' in the title. In general, the connection between beginning and end skillfully forms an explanation, which is the character 'Sutra' (經) in the title. It encompasses the beginning and the end, extracting its essence, into seven characters, to encompass the meaning of the entire text, as the title. Furthermore, this title unfolds into the First Assembly. Within this, it initially clarifies that the ten seas, etc., are principle, which is 'Great and Expansive'. The ten wisdoms, etc., are wisdom, which is 'Flower Garland'. The extensive explanation of the ocean of Lotus Treasury World, etc., is the fruit accomplished by the ten wisdoms. The brief explanation of the practice of the Youthful Majesty, etc., is the perfect function arising from reliance on the fruit. In general, the differences between principle, wisdom, cause, and effect are explained, thus unfolding into one assembly. This is the assembly of the fruit that is believed in. This one assembly unfolds into the subsequent seven assemblies. Within the preceding cause, the differences between separately opening practices, vows, etc., and the assembly of practice, and the assembly of separate practices, etc., unfold into seven assemblies. This is the assembly of the cause that can be realized. Because each assembly has a fruit that is believed in, there are eight assemblies including the preceding one. Because the practices such as the Ten Abodes (Dasabhumi, 十住) all arise from reliance on circumstances and do not arise on their own. Furthermore, the practice merges, the cause is fulfilled, and one will certainly realize and enter the Dharmadhatu, therefore there are nine assemblies including the subsequent one. The statement that separately opening the abodes, etc., and the assembly of practice are different means that the Second Assembly is initially spoken, and the Sixth Assembly is the end. The positions such as the abodes are generally explained, which clarifies the differences in the stages of cultivation and practice of the cause. The seventh and eighth separately integrate the two practices, without duality, into one, which is the unobstructed practice of Samantabhadra (普賢). These causal practices must enter the Dharmadhatu to be ultimately fulfilled. Therefore, this Dharma is extensively clarified in the entire Sutra, with different ascents and descents. In general, there are nine assemblies. Furthermore, within what is realized, it is divided into fifty-five assemblies. That is, the initial
從覺城終至普門會等是也。以證契於事深法界德差別故。是故通前本會。總有六十四會也。即此寄人明法顯別教。依人異余教故。又展一一知識會為無盡重重會。以一切融無礙故。如仙人執手。令善財見不可說不可說佛剎一一佛剎有微塵數等諸佛會是也。亦即下文。向普門國。見三千大千世界微塵等諸善知識會。此等即為無盡重重會也。廣如經辨誰知之。既於一知識所。有如是重重會。余亦誰亦。又展如是等不可說不可說無盡重重會。遍諸異類同類世界及微塵毛道一切世界海等。主伴重重總過本末重重無盡等會。故有無盡重重(滿十)會也。準經結通等文思之。第二類結來本者。今案此下文勢及諸傳記。略而言之。有其五本。一總結前六十四會以下本。以五千五會等皆是第九會攝故。有十萬偈三十九品也。二總結前無盡重重會以為中本。以一一各盡同類異類等世界及盡一一世界等十方法界各盡同類世界微塵中剎一一重重(滿十)及盡主伴重重(滿十)故。有四十九萬八千八百偈一千四百也。三又結前不可說不可說無盡重重會以為上本。以一一各盡一切同類異類世界等一切世界各盡一切同類異類世界等一切十方。各盡一切同類異類世界等微塵中剎。各盡一切同類異類世界盡重重(滿十)及一切主伴等及塵中剎重重(滿十
【現代漢語翻譯】 現代漢語譯本： 從覺城（Buddha-land）到普門會（Universal Gate Assembly）等等就是如此。爲了證明與事相深邃的法界功德差別相契合。因此，連同前面的根本之會，總共有六十四會。這就是依附於他人來闡明佛法，從而彰顯區別于其他教派的別教。因為依附的對象不同於其他教派。又將每一個善知識的集會擴充套件為無盡重重的集會，因為一切都是融合無礙的。例如仙人執手，讓善財童子見到不可說不可說的佛剎（Buddha-field），每一個佛剎都有微塵數一樣多的諸佛集會。這也即是下文所說的，前往普門國（Universal Gate Country），見到三千大千世界微塵數一樣多的諸善知識集會。這些就是無盡重重的集會。詳細情況如經文所辨析的那樣，誰能完全知曉呢？既然在一個善知識那裡，就有如此重重的集會，其餘的善知識那裡也是如此。又將如此等等不可說不可說的無盡重重集會，遍佈于各種異類同類的世界，以及微塵毛孔所包含的一切世界海等等，主伴重重，總括本末重重無盡等等集會，所以有無盡重重（滿十）的集會。參照經文的總結貫通等文字來思考。 第二類是總結歸納根本。現在根據此下文的趨勢以及各種傳記，簡略地說，有五種根本。一是總結前面的六十四會以下的根本，因為五千五會等等都是第九會所攝。有十萬偈和三十九品。二是總結前面的無盡重重會，作為中本。因為一一窮盡同類異類等世界，以及窮盡每一個世界等十方法界，各自窮盡同類世界微塵中的佛剎，一一重重（滿十），以及窮盡主伴重重（滿十）。有四十九萬八千八百偈和一千四百品。三是又總結前面的不可說不可說無盡重重會，作為上本。因為一一窮盡一切同類異類世界等一切世界，各自窮盡一切同類異類世界等一切十方，各自窮盡一切同類異類世界等微塵中的佛剎，各自窮盡一切同類異類世界，窮盡重重（滿十），以及一切主伴等，以及塵中佛剎重重（滿十）
【English Translation】 English version: It is like going from Juecheng (Buddha-land) to Pumen Assembly (Universal Gate Assembly), etc. It is to prove the difference in merits of Dharmadhatu (Dharma-realm) that is profound in phenomena. Therefore, including the previous original assembly, there are a total of sixty-four assemblies. This is relying on others to clarify the Dharma, thus highlighting the distinctiveness of the Separate Teaching (distinct teaching). Because the object of reliance is different from other teachings. Furthermore, each assembly of a good advisor is expanded into endless layers of assemblies, because everything is integrated and unobstructed. For example, a celestial being holding hands allows Sudhana (boy of wealth) to see unspeakable, unspeakable Buddha-lands (Buddha-fields), each Buddha-land having as many Buddhas' assemblies as dust particles. This is also what is mentioned below, going to Pumen Country (Universal Gate Country) and seeing as many good advisors' assemblies as dust particles in the three thousand great thousand worlds. These are the endless layers of assemblies. The details are as discerned in the sutra, who can fully know them? Since there are such layers of assemblies in one good advisor's place, the same is true for the rest of the good advisors. Furthermore, these unspeakable, unspeakable endless layers of assemblies are spread throughout various different and same kinds of worlds, as well as all the world-seas contained in dust particles and pores, etc., the main and accompanying layers, encompassing the beginning and end, endless assemblies, etc., so there are endless layers (full ten) of assemblies. Consider this in light of the sutra's concluding and connecting texts. The second category is summarizing the origin. Now, according to the trend of the following text and various biographies, briefly speaking, there are five origins. First, summarizing the origins below the previous sixty-four assemblies, because the five thousand five assemblies, etc., are all included in the ninth assembly. There are one hundred thousand verses and thirty-nine chapters. Second, summarizing the previous endless layers of assemblies as the middle origin. Because each exhausts the same and different kinds of worlds, and exhausts each world, etc., the ten directions of Dharmadhatu (Dharma-realm), each exhausts the Buddha-lands in the dust particles of the same kind of world, each layer upon layer (full ten), and exhausts the main and accompanying layers (full ten). There are four hundred ninety-eight thousand eight hundred verses and one thousand four hundred chapters. Third, summarizing the previous unspeakable, unspeakable endless layers of assemblies as the upper origin. Because each exhausts all the same and different kinds of worlds, etc., all the worlds, each exhausts all the same and different kinds of worlds, etc., all the ten directions, each exhausts all the same and different kinds of worlds, etc., the Buddha-lands in the dust particles, each exhausts all the same and different kinds of worlds, exhausts layers upon layers (full ten), and all the main and accompanying, etc., and the Buddha-lands in the dust particles layers upon layers (full ten).
)各盡同類異類世界中重重(滿十)本門內一切重重(滿十)及本門中重量(滿十)故。有十三千大千世界微塵數偈四天下微塵數品也。四又結盡一切一切重重(滿十)世界海等盡一切一切(滿十)重重(滿十)法界盡一切一切(滿十)重重(滿十)十方。盡一切一切(滿十)重重(滿十)世界微塵等剎。盡一切一切(滿十)同類異類等世界。盡一切一切(滿十)微塵毛道盡一切一切重大門等重重(滿十)及本門等主伴一一(滿十)一切轉一切轉說故。以為喻一切轉一切轉說本也。故下文云。以大海量等墨須彌山聚筆。書寫此經一一品乃至一一句中義味。猶不能盡。又六十二云。此普眼法門一一品中一一門一一法一一義等句不得少分。何況能盡。廣如經說。此不可定其偈數及品目多少也。一品一門等既爾。余品余門及主伴等既爾。一切門及主伴等亦然。一切品一切門及一切主伴等既爾。餘一切一切(滿十)重重(滿十)品一切一切(滿十)重重(滿十)門及一切一切(滿十)重重(滿十)主伴然。既一一(滿十)重重(滿十)品品一切一切(滿十)門一切一切(滿十)重重(滿十)主伴等既爾。一一文句味重重(滿十)及主伴等亦然。一一文句味及主伴等重重(滿十)既爾。即所依之剎等重重(滿十)及主伴等重重(
【現代漢語翻譯】 現代漢語譯本： 各自窮盡同類和異類世界中重重（滿十）的本門內一切重重（滿十），以及本門中重量（滿十）的緣故。有十三千大千世界微塵數偈和四天下微塵數品。四又總結窮盡一切一切重重（滿十）世界海等，窮盡一切一切（滿十）重重（滿十）法界，窮盡一切一切（滿十）重重（滿十）十方。窮盡一切一切（滿十）重重（滿十）世界微塵等剎，窮盡一切一切（滿十）同類異類等世界，窮盡一切一切（滿十）微塵毛道，窮盡一切一切重大門等重重（滿十）以及本門等主伴一一（滿十）一切轉一切轉說的緣故，用它來比喻一切轉一切轉說的根本。所以下文說：『用大海量的墨水，像須彌山（Sumeru Mountain，佛教宇宙觀中的中心山）一樣多的筆，書寫此經每一品乃至每一句中的義理，仍然不能窮盡。』又六十二說：『此普眼法門每一品中每一門每一法每一義等語句，都不能得到少分，何況能夠窮盡。』廣泛地像經中所說。這無法確定它的偈數和品目多少。一品一門等既然如此，其餘品其餘門以及主伴等也是如此。一切門以及主伴等也是這樣。一切品一切門以及一切主伴等既然如此，其餘一切一切（滿十）重重（滿十）品，一切一切（滿十）重重（滿十）門以及一切一切（滿十）重重（滿十）主伴也是這樣。既然一一（滿十）重重（滿十）品品一切一切（滿十）門一切一切（滿十）重重（滿十）主伴等是這樣，那麼一一文句味重重（滿十）以及主伴等也是這樣。一一文句味以及主伴等重重（滿十）既然如此，那麼所依止的剎土等重重（滿十）以及主伴等重重（
【English Translation】 English version: Each exhaustively encompasses all the manifold (tenfold) aspects within categories of similar and dissimilar worlds, within the original gate, and all the manifold (tenfold) aspects within the original gate, as well as the significance (tenfold) within the original gate. Therefore, there are as many verses as the dust motes in thirteen thousand great chiliocosms, and as many chapters as the dust motes in four continents. Furthermore, it concludes by exhausting all the manifold (tenfold) world-seas, exhausting all the manifold (tenfold) realms of Dharma, exhausting all the manifold (tenfold) ten directions. Exhausting all the manifold (tenfold) lands equal to the dust motes of worlds, exhausting all the manifold (tenfold) worlds of similar and dissimilar categories, exhausting all the manifold (tenfold) dust-mote paths, exhausting all the manifold (tenfold) great gates, and the principal and accompanying aspects of the original gate, because of the all-encompassing and transformative explanation. It is used as a metaphor for the root of all-encompassing and transformative explanation. Therefore, the following text says: 'Even if one were to use an ocean's worth of ink and a mountain like Mount Sumeru (Sumeru Mountain, the central mountain in Buddhist cosmology) as a brush to write down the meaning of each chapter, even each sentence, of this scripture, it would still not be exhaustive.' Furthermore, sixty-two states: 'In each chapter of this Universal Eye Dharma Gate, each gate, each Dharma, each meaning, and each phrase cannot be grasped even in the slightest part, let alone be exhausted.' As extensively described in the scripture. It is impossible to determine the number of verses and chapters. If one chapter and one gate are like this, then the remaining chapters, the remaining gates, and the principal and accompanying aspects are also like this. All gates and the principal and accompanying aspects are also like this. If all chapters, all gates, and all principal and accompanying aspects are like this, then the remaining all the manifold (tenfold) chapters, all the manifold (tenfold) gates, and all the manifold (tenfold) principal and accompanying aspects are also like this. Since each and every (tenfold) chapter, each and every (tenfold) gate, and each and every (tenfold) principal and accompanying aspect are like this, then each and every phrase, meaning, and flavor (tenfold), as well as the principal and accompanying aspects, are also like this. Since each and every phrase, meaning, and flavor, as well as the principal and accompanying aspects (tenfold), are like this, then the supporting lands and so on (tenfold), as well as the principal and accompanying aspects (
滿十)既爾。即剎中塵內剎等重重(滿十)亦然。此即不可知其分齊。非言說筆墨之所能顯也。此即是盡無盡無盡(滿十)十方法界微塵毛道一一重重(滿十)及一切一切(滿十)重重(滿十)等本也。準經文知之。此即第五現說者本也。如是展轉一切互現重重(滿十)無盡無盡(滿十)等。準經知之。故經云。事說劫猶可盡說。不可說不可盡。又云。若欲具足演說一切法。于阿僧祇劫不可盡等。思之。是即十佛所說圓融之本也。然此等盡無盡之極說者。從清凈法界流。即無差別之差別也。故論云。無不從此法身流等。思之。上來具據一勢。就事結集及事顯說者有如是本。更有餘多勢及余多本等。不顯其分齊。偈數品類者。準此知之。廣如經說。
第二卷攝於無勢者。復有三門。一攝廣就略。二攝末歸本。三以義圓收。第一攝廣就略有者。即總卷現說者說以為一切無盡重重(滿十)之極說也。以于現說之者說等。假以顯示。知余不可說不可說非筆墨等所能說之。如經云。我之所演暢。如海一微滴等。又捲無盡重重(滿十)圓融無極之說。以為喻說本。以一一文句。復皆結通重重(滿十)無盡無盡(滿十)一切一切(滿十)說故也。又捲喻說本。以為上本。以文句皆結通盡一切同類異類重重(滿十)世界及重重(
【現代漢語翻譯】 現代漢語譯本 （滿十）既然如此，那麼剎土中微塵內的剎土等重重疊疊（滿十）也是這樣。這真是無法知道它的邊際，不是言語筆墨所能完全表達的。這就是窮盡無盡的無盡（滿十），十方法界微塵毛孔一一重重疊疊（滿十），以及一切的一切（滿十）重重疊疊（滿十）等的根本。依據經文可知。這就是第五種現說者的根本。像這樣輾轉一切互相顯現重重疊疊（滿十）無盡無盡（滿十）等，依據經文可知。所以經上說：『用事相來說，即使經歷無數劫也可能窮盡，但所要說的內容是不可說不可窮盡的。』又說：『如果想要完全演說一切法，即使經歷阿僧祇劫也無法窮盡。』仔細思考。這就是十方諸佛所說的圓融的根本。然而這些窮盡無盡的極致說法，是從清凈法界流出的，也就是無差別中的差別。所以《論》中說：『沒有不是從此法身流出的』等等。仔細思考。上面完全依據一種態勢，就事相結集以及事相顯說者有這樣的根本。還有更多種態勢以及更多種根本等等，不顯明它的邊際，偈頌數量品類等，依據這個來了解。詳細的就像經中所說。
第二卷收攝於無勢者，又有三門：一是收攝廣博歸於簡略，二是收攝末端歸於根本，三是以義理圓滿收攝。第一種收攝廣博歸於簡略，就是將總卷現說者的說法，說成是一切無盡重重疊疊（滿十）的極致說法。因為對於現說者等的說法，假借來顯示，知道其餘不可說不可說，不是筆墨等所能說的。如經上說：『我所演暢的，就像大海中的一微滴』等等。又收攝無盡重重疊疊（滿十）圓融無極的說法，作為譬喻說的根本。因為每一句文句，都貫通重重疊疊（滿十）無盡無盡（滿十）一切的一切（滿十）的說法。又收攝譬喻說的根本，作為上面的根本。因為文句都貫通窮盡一切同類異類重重疊疊（滿十）世界以及重重疊疊（
【English Translation】 English version Since it is so (fully ten), then the kshatras (lands, realms) within the dust particles in the kshatras, and so on, layer upon layer (fully ten), are also like this. This is truly impossible to know its limits, and cannot be fully expressed by words and writing. This is the root of exhausting the inexhaustible (fully ten), the ten directions' dharma realms' dust particles and pores, each layer upon layer (fully ten), and all of everything (fully ten) layer upon layer (fully ten), etc. Know this according to the sutra text. This is the root of the fifth, the 'present speaker'. Like this, all mutually appearing layer upon layer (fully ten), inexhaustible and inexhaustible (fully ten), etc., know this according to the sutra. Therefore, the sutra says: 'Speaking of events, even kalpas (eons) can be exhausted, but what is to be said is inexhaustible and cannot be exhausted.' And it says: 'If you wish to fully expound all dharmas (teachings), even after asamkhya (innumerable) kalpas, it cannot be exhausted,' etc. Think about it. This is the root of perfect harmony spoken by the ten Buddhas. However, these ultimate statements of exhausting the inexhaustible flow from the pure dharma realm (pure realm of reality), which is the difference within non-difference. Therefore, the treatise says: 'There is nothing that does not flow from this dharma body (body of truth),' etc. Think about it. Above, based entirely on one tendency, the collection of events and the explicit speaking of events have such a root. There are many more tendencies and many more roots, etc., without revealing their limits, the number of verses, categories, etc. Know this according to this. It is extensively described in the sutras.
The second volume, which gathers into the 'without tendencies', has three aspects: first, gathering the extensive into the concise; second, gathering the ends back to the root; third, gathering with complete meaning. The first, gathering the extensive into the concise, is to say that the general volume's 'present speaker's' statements are the ultimate statements of all inexhaustible layers upon layers (fully ten). Because of the statements of the 'present speaker', etc., using them as a means to show, knowing that the rest is unspeakable and cannot be spoken by writing, etc. As the sutra says: 'What I expound is like a single drop in the ocean,' etc. Also, it gathers the inexhaustible layers upon layers (fully ten), the perfect and limitless statements, as the root of metaphorical speaking. Because each sentence and phrase connects to the layers upon layers (fully ten), the inexhaustible and inexhaustible (fully ten), all of everything (fully ten) statements. Also, it gathers the root of metaphorical speaking as the upper root. Because the sentences and phrases all connect to exhausting all similar and dissimilar layers upon layers (fully ten) worlds and layers upon layers (
滿十)等主伴眷屬一切重重(滿十)無盡無盡故。又捲上本為中本。以會會品品文文句句。復皆通遍周法界及一切世界塵道毛端等一切一切(滿十)重重(滿十)等。普該收故。又捲中本。以為下本。以普結通盡會實等一一重重(滿十)故。又捲下本為其一會。然隨其一會。皆悉重重(滿十)具一切一切(滿十)無盡無盡(滿十)重重(滿十)等故。所言具者。一一會中皆說十數表無盡也。又總卷一會。為人法兩門。即前法分。後人會是也。又捲為心境圓證。後人會中。初從文殊會至后普賢會是也。又捲以為七字。即題中能證所證理。皆因果悉具足故。如前辨。又捲為三字。亦是以融人等。從彼法故。又捲三為二字。亦是以攝歸體故。卷二為。亦是以攝證理從故。卷一非一。亦是以性合萬德。無事不無盡故。第二以義圓收者。今取文勢義言。通明一切會等。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。俱一緣起義所攝。即題中方廣是也。三成。謂解行因果德用等。雖各緣起不同。據其即成立。唯一成字所攝。即題中佛華嚴是也。四處。謂一切一切(滿十)重重(滿十)無盡無盡(滿十)同類異類等重重(滿十)會處唯一處。唯一處字所同。即會所依一切一
切(滿十)重重(滿十)會處是也。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。所證果海。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。通明一說之人。華嚴二字能嚴之因。通明一部修行圓契。又攝用歸體唯理也。攝因歸果唯佛也。又以法成人。人無性則真性也。性無自性即非性也。總以縫綴連合詮表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。是即差別之無差別也。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。即體用有殊。緣性差別。法門不同。即大方廣是也。開因異果。即解行不同。修證差別。師弟子有殊。即佛華嚴是也。即經縷綴詮示有殊。即一切無盡無盡(滿十)重重(滿十)之說。即經字是也。廣如別辨。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。五泯因果海。初者。然此經文誤落顛倒。總有三節。無不略收。所謂解行證也
【現代漢語翻譯】 現代漢語譯本： 切（滿十）重重（滿十）會合之處就在於此。總括全卷而言，其義理具有唯一性，教法具有唯一文句，成就具有唯一念頭，處所具有唯一微塵。為什麼呢？因為一即一切，一切即一。《經》中說：『知一即知多，知多即知一，義理清凈，全部具足』等等。又說：『於一中理解無量，于無量中理解一』等等。統法師說：『一言沒有不概括殆盡的，其他的說法沒有超出它的範圍。』說的就是這個道理。第三，攝末歸本。現在考察前面的題目，那麼『大』字是一部經的總名，指所證的果海；『方廣』二字是果海的德能，通明整部經的緣起作用；『佛』字是能證之智，通明說法之人；『華嚴』二字是能嚴之因，通明整部經修行的圓滿契合。又，攝用歸體，歸於理體；攝因歸果，歸於佛果。又以法成就人，人無自性，則是真性；性無自性，即非性。總而言之，用縫綴連合來詮表此義，稱為教，但教即非教。為什麼呢？因為文字的自性是離的，即是解脫；果海離於言語，不可說。這就是差別中的無差別。《論》中說：『沒有不回過頭來證得此法身的。』說的就是這個道理。
第三，展卷無礙。先說明展開，后說明收卷。首先說展開，是開顯作用的異體，即體和用有差別，緣起和自性有差別，法門不同，即『大方廣』是也。開顯因和果的差異，即解和行不同，修行和證悟有差別，師和弟子有差別，即『佛華嚴』是也。即經文的縷縷綴連，詮釋和指示有差別，即一切無盡無盡（滿十）重重（滿十）的說法，即經文的文字是也。詳細情況如其他辨析，可以參照理解。第二說收卷，又有五門：一是以位統收，二是攝會從人，三是以人明法，四是境智圓融，五是泯因果海。首先說以位統收，然而此經文誤落顛倒，總共有三節，沒有不概括收攝的，即所謂解、行、證也。
【English Translation】 English version: The point of convergence of 'cut' (full ten) and 'repetition' (full ten) lies here. Considering the entire scroll, its meaning possesses a singular nature, its teachings possess singular wording, its accomplishment possesses a singular thought, and its location possesses a singular mote of dust. Why is this so? Because one is all, and all is one. The Sutra says, 'Knowing one is knowing many, knowing many is knowing one; the meaning is pure and complete,' and so on. It also says, 'Within one, understand the immeasurable; within the immeasurable, understand one,' and so on. Master Tongfa said, 'A single word encompasses everything without omission; other explanations do not exceed its scope.' This is what he meant. Third, returning to the origin. Now, examining the preceding title, the word 'Great' is the general name of the entire scripture, referring to the ocean of fruition attained; the words 'Vast and Expansive' are the virtues and abilities of the ocean of fruition, illuminating the arising and function of the entire scripture; the word 'Buddha' is the wisdom that can attain it, illuminating the speaker; the words 'Flower Adornment' are the cause of adornment, illuminating the complete and harmonious alignment of the practice of the entire scripture. Furthermore, gathering function into essence is returning to principle; gathering cause into effect is returning to Buddhahood. Moreover, using the Dharma to perfect people, people without inherent nature are true nature; nature without self-nature is non-nature. In summary, using stitching and joining to express this meaning is called teaching, but teaching is not teaching. Why is this so? Because the nature of words is detachment, which is liberation; the ocean of fruition is beyond words and cannot be spoken. This is the non-difference within difference. The Treatise says, 'There is none that 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 is revealing the different aspects of function, that is, essence and function are different, arising and nature are different, and the Dharma doors are different, which is 'Vast and Expansive.' Revealing the difference between cause and effect, that is, understanding and practice are different, cultivation and realization are different, and teacher and disciple are different, which is 'Buddha Flower Adornment.' That is, the threads of the scripture are connected, and the explanations and instructions are different, that is, the saying of all endless endless (full ten) repetition (full ten), that is, the words of the scripture. The details are as explained elsewhere, which can be understood by reference. Second, rolling up has five aspects: first, unifying by position; second, gathering from people; third, illuminating the Dharma through people; fourth, the perfect fusion of realm and wisdom; and fifth, obliterating the ocean of cause and effect. First, unifying by position, however, the text of this scripture is mistakenly inverted, and there are three sections in total, which encompass everything without omission, namely understanding, practice, and realization.
。就解之中。自為二境。即第一會中。舉佛依正等果。勸生信樂。即案此文。名為舉果勸樂生信分也。二解。始從第二會終盡第六會。于中廣明住等四位次第生解之相。案此文。名為修因契果生解分也。二亦二。一依位行。二異位行。初第七會中。會前別解以成依位。普賢之行總融成一實。普賢行故。所以二重會也。是故普光法有兩重會者。意存此也。即案此文。名為托法進成行分也。何以知者。以在普光重會即其事也。若不爾者。何不重會第三等會耶。以第二會是說解等之始。今會解等成行。理宜從始為首。是故重會普賢之行。所以不此所亦可顯諸會同第二七日。頓普演說無前後故。何以。單說重說皆同第二七日故。三證。第九會中。復說五位依人入證門前所舉之果者。初既悕樂前果。以生信解。既會解成行。即證得前果。是故後分會。而別證論耶。今據文即是前會也。若不爾者。舉前果生其信解。既會解成行。而別證得前果耶。今據文義相生。所以得知未會即初會也。是故總為三節。極順經文。準思可解。第二攝會從人者。復總融為一會。唯第九一會也。何者。以第一會是前解等所依之位。其後解滿即會前差別之解。成一圓融行德。證入前法。究竟亡言。是故第九寄人明證入法界。為顯斯深意。所以第九會中。明
【現代漢語翻譯】 現代漢語譯本： 關於理解方面，自然分為兩種境界。第一會中，列舉佛的依報和正報等果位，勸導眾生生起信心和喜樂，依據這段經文，稱為『舉果勸樂生信分』。第二種理解，從第二會開始到第六會結束，其中廣泛闡明住、行、向、地四種位次的次第生起理解之相，依據這段經文，稱為『修因契果生解分』。 第二種理解又分為兩種：一是依位而行，二是異位而行。最初在第七會中，匯合之前的分別理解，成就依位，普賢菩薩的行愿總攝融合成一真實。因為是普賢行，所以有兩重會。因此，普光法會有兩重會，意圖在於此。依據這段經文，稱為『托法進成行分』。為什麼知道呢？因為在普光重會就是這件事。如果不是這樣，為什麼不重會第三會等呢？因為第二會是闡述理解等的開始，現在匯合理解等成就行持，道理上應該從開始作為首要。所以重會普賢菩薩的行愿。因此不這樣做也可以顯示各會與第二七日相同，頓然普遍演說沒有先後。為什麼呢？單獨宣說和重複宣說都與第二七日相同。第三是證悟。在第九會中，再次宣說五位依人進入證悟之門前所列舉的果位，最初既然希望喜樂之前的果位，以生起信心和理解，既然匯合理解成就行持，就證得之前的果位。因此後分會，而分別論證呢？現在根據經文就是之前的會。如果不是這樣，列舉之前的果位以生起信心和理解，既然匯合理解成就行持，而分別證得之前的果位嗎？現在根據經文意義相互關聯，所以得知未匯合就是最初的會。因此總共分為三個階段，極其順應經文，仔細思考可以理解。第二，攝會從人方面，又總攝融合成一會，只有第九會。為什麼呢？因為第一會是之前理解等所依的位次，其後理解圓滿就匯合之前的差別理解，成就一圓融的行德，證入之前的法，最終泯滅言語。因此第九會寄託於人來闡明證入法界，爲了彰顯這種深刻的意義，所以在第九會中闡明……
【English Translation】 English version: Regarding understanding, it naturally divides into two realms. In the first assembly, the Buddha's reward body and pure land and other fruits are listed to encourage beings to generate faith and joy. According to this text, it is called the 'Presenting the Fruit to Encourage Joy and Generate Faith Section'. The second understanding, starting from the second assembly and ending with the sixth assembly, extensively explains the successive arising of understanding in the four stages of abiding, practice, dedication, and ground. According to this text, it is called the 'Cultivating the Cause to Accord with the Fruit and Generate Understanding Section'. The second understanding is further divided into two types: one is practicing according to the position, and the other is practicing differently from the position. Initially, in the seventh assembly, the previous separate understandings are gathered to accomplish the position, and the vows and practices of Samantabhadra (Pǔxián, Universal Worthy Bodhisattva) are integrated into one reality. Because it is the practice of Samantabhadra, there are two assemblies. Therefore, the Light of Universality Dharma (Pǔguāng Fǎ) has two assemblies, with the intention residing in this. According to this text, it is called the 'Relying on the Dharma to Advance and Accomplish Practice Section'. How do we know this? Because the double assembly of Light of Universality is precisely this matter. If it were not so, why not reassemble the third assembly, etc.? Because the second assembly is the beginning of explaining understanding, etc., and now the gathering of understanding, etc., accomplishes practice, it is reasonable to take the beginning as the foremost. Therefore, the vows and practices of Samantabhadra are reassembled. Therefore, not doing this can also show that each assembly is the same as the second seven days, suddenly and universally expounding without before or after. Why? Because single and repeated explanations are both the same as the second seven days. The third is realization. In the ninth assembly, the fruits listed before the gate of entering realization based on the five positions are spoken of again. Since initially, one hoped for and rejoiced in the previous fruit to generate faith and understanding, and since the gathering of understanding accomplishes practice, one realizes the previous fruit. Therefore, is it a separate assembly in the later part to separately discuss realization? Now, according to the text, it is the previous assembly. If it were not so, would one list the previous fruit to generate faith and understanding, and then separately realize the previous fruit after the gathering of understanding accomplishes practice? Now, according to the meaning of the text, they are interconnected, so we know that the ungathered is the initial assembly. Therefore, it is divided into three stages in total, extremely in accordance with the text, and can be understood with careful thought. Secondly, regarding the gathering from the perspective of people, it is again integrated into one assembly, only the ninth assembly. Why? Because the first assembly is the position on which the previous understanding, etc., rely. Afterwards, when understanding is complete, the previous differentiated understandings are gathered, accomplishing a perfect and harmonious virtue of practice, entering the previous Dharma, and ultimately extinguishing words. Therefore, the ninth assembly relies on people to clarify entering the Dharmadhatu (Fǎjiè, the realm of Dharma), in order to reveal this profound meaning, so in the ninth assembly, it clarifies...
依人入證也。言寄人明者。即此第九會中。如來自入師子奮迅三昧。令諸菩薩證入法界。是前所舉果勸令忻樂。即當第一會也。以如來自入奮迅三昧欲令菩薩悉證入故。又始從文殊終至瞿姨。是前修因契果生解之相。即目前七會也。以善財詢問諸人。別求信解廣遍知故。后至摩耶彌勒兩人。是前托法進修行成無二。當第七會。第八會中俱明普賢大行無礙圓融自在究竟故。至文殊據其瓔珞。以明福智二嚴萬德俱備故。又摩耶是一切諸佛之母。以錶行成能生佛。故普賢居后。當緣起法界。以錶行成。得證入故。故當第九會。是依人入證成分也。以見微塵數善知識及普賢菩薩。更不推後故。第三攝人從位者。謂知識會中。又始從文殊終至瞿姨。總有四十一人。名為寄位修行相。即寄前住等四法。依人求解。漸次修行也。第二初從摩耶終至德生童子等。總有十一人。名為會緣入實相。即會前住等。成普別兩行。契法界也。第三彌勒一人名為攝德成因相。即會前依位普門。總為證入之因也。第四後文殊一人為智照無二相。即融究竟朗悟在懷。照前行等。唯一實圓智。更無前後明昧等也。第五普賢一人名為顯因廣大相。即始覺同本。大智現前遍周法界。無處不至。普包容也。第四境智圓融者。復就前人中。總束為二。一文殊。是能
【現代漢語翻譯】 現代漢語譯本： 這是關於依人入證的解釋。所謂『寄人明』，指的是在第九次法會中，如來進入師子奮迅三昧（一種禪定狀態，象徵勇猛精進），使各位菩薩證入法界（宇宙萬法的本體）。這對應於前面所說的，以佛果勸勉大家歡喜信樂，也就是第一次法會的內容。因為如來進入奮迅三昧，是爲了讓菩薩們都能證入法界。此外，從文殊菩薩開始，到瞿夷（一位女居士）結束，這體現了前面所說的，通過修因來契合佛果，從而產生理解的階段，對應於之前的七次法會。這是因為善財童子（《華嚴經》中的求道者）向各位善知識請教，廣泛地尋求信仰和理解。之後見到摩耶夫人（釋迦牟尼佛的母親）和彌勒菩薩（未來佛），這對應於前面所說的，依託佛法，精進修行，最終成就無二境界的階段，對應于第七次法會。第八次法會中，都闡明了普賢菩薩的大行（菩薩的實踐）是無礙、圓融、自在和究竟的。到文殊菩薩取下自己的瓔珞（一種裝飾品），是爲了說明福德和智慧兩種莊嚴都具備，各種功德都圓滿。而且，摩耶夫人是一切諸佛之母，象徵著修行成就后能夠生出佛。因此，普賢菩薩排在最後，對應于緣起法界（萬法相互依存的宇宙），象徵著修行成就后，能夠證入法界，所以對應于第九次法會，是依人入證的成就部分。因為（善財童子）見到了無數微塵數的善知識以及普賢菩薩，不再向后推延（求法）。 第三，從位次上攝受眾生，指的是善知識法會中，從文殊菩薩開始，到瞿夷結束，總共有四十一位善知識，這被稱為『寄位修行相』，也就是依託於前面的住等四法（菩薩修行的四個階段），依靠善知識求解，逐漸修行。第二，從摩耶夫人開始，到德生童子等結束，總共有十一位善知識，這被稱為『會緣入實相』，也就是會合前面的住等階段，成就普遍和特別兩種修行，契合於法界。第三，彌勒菩薩一人被稱為『攝德成因相』，也就是會合前面的依位普門（普賢菩薩的修行法門），總的來說是證入法界的因。第四，後面的文殊菩薩一人代表『智照無二相』，也就是融合究竟的智慧，明朗地領悟於心，照亮前面的修行等，是唯一的真實圓滿的智慧，不再有前後明暗的區別。第五，普賢菩薩一人代表『顯因廣大相』，也就是始覺（最初的覺悟）與本覺（本來的覺悟）相同，大智慧顯現於前，遍佈整個法界，無處不到，普遍包容一切。第四，境智圓融，再次就前面的人物進行總結，總共分為兩種。一是文殊菩薩，代表能觀的智慧。
【English Translation】 English version: This explains relying on others to enter into realization. The term 'relying on others for clarity' refers to the ninth assembly where the Tathagata (如來, another name for Buddha) enters the Lion's Roar Samadhi (師子奮迅三昧, a state of meditative concentration symbolizing courageous progress), enabling all Bodhisattvas (菩薩, enlightened beings) to realize the Dharmadhatu (法界, the essence of all phenomena). This corresponds to the earlier encouragement to rejoice and delight in the Buddha's fruit, which is the content of the first assembly. Because the Tathagata enters the Vigorous Lion Samadhi, he wants all Bodhisattvas to realize it. Furthermore, from Manjushri (文殊, Bodhisattva of Wisdom) to Guta (瞿夷, a laywoman), this embodies the earlier phase of aligning with the fruit through cultivating causes, thereby generating understanding, corresponding to the previous seven assemblies. This is because Sudhana (善財童子, the seeker in the Avatamsaka Sutra) inquires from all the virtuous friends, widely seeking faith and understanding. Later, meeting Maya (摩耶, the mother of Shakyamuni Buddha) and Maitreya (彌勒, the future Buddha), this corresponds to the earlier phase of relying on the Dharma, diligently practicing, and ultimately achieving non-duality, corresponding to the seventh assembly. In the eighth assembly, both clearly explain that Samantabhadra's (普賢, Bodhisattva of Universal Goodness) great practice is unobstructed, harmonious, free, and ultimate. When Manjushri removes his necklace (瓔珞, an ornament), it is to illustrate that both merit and wisdom are fully adorned, and all virtues are complete. Moreover, Maya is the mother of all Buddhas, symbolizing that practice, when perfected, can give birth to Buddhas. Therefore, Samantabhadra is placed last, corresponding to the Dharmadhatu of dependent origination (緣起法界, the interconnectedness of all things), symbolizing that practice, when perfected, enables realization, thus corresponding to the ninth assembly, which is the component of achieving realization by relying on others. Because (Sudhana) sees countless virtuous friends and Samantabhadra Bodhisattva, he no longer postpones (seeking the Dharma). Third, receiving beings from the perspective of stages refers to the assembly of virtuous friends, from Manjushri to Guta, totaling forty-one virtuous friends, which is called the 'aspect of practice based on stages,' that is, relying on the previous four Dharmas such as abiding (住, a stage of Bodhisattva practice), relying on virtuous friends for solutions, and gradually practicing. Second, from Maya to the youth Desheng (德生童子, a virtuous youth), totaling eleven virtuous friends, this is called 'meeting conditions and entering reality,' that is, combining the previous stages such as abiding, achieving both universal and specific practices, and aligning with the Dharmadhatu. Third, Maitreya Bodhisattva alone is called the 'aspect of gathering virtue and forming causes,' that is, combining the previous reliance on stages and the universal gate (普門, Samantabhadra's practice), which is, in general, the cause for entering realization. Fourth, the later Manjushri Bodhisattva alone represents the 'aspect of wisdom illuminating non-duality,' that is, integrating ultimate wisdom, clearly realizing it in the heart, illuminating the previous practices, etc., which is the only true and complete wisdom, with no distinction between before and after, clarity and obscurity. Fifth, Samantabhadra Bodhisattva alone represents the 'aspect of manifesting the vastness of causes,' that is, the initial awakening (始覺, the initial awakening) is the same as the original awakening (本覺, the inherent awakening), great wisdom manifests before, pervading the entire Dharmadhatu, reaching everywhere, and universally encompassing everything. Fourth, the perfect fusion of realm and wisdom, again summarizing the previous figures, is divided into two categories. One is Manjushri Bodhisattva, representing the wisdom that can observe.
證智。即前解行等。二普賢。是所證之法界。即是所信所入也。何者。以文殊當波若位。普賢當法界門。所以知者。師云。三藏者。有經作如是說。又案此經中意義文勢。深有此理。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也。故下文云。善財還逕百一十城。複合諧文殊者。是此意也。又文殊師利教我于數筆等法。又下文云。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者。既圓滿得證法界。所所因滿。普賢居后故。下文云。我於一一毛孔中現佛之境界。諦觀察等。又云。汝具觀我清凈法身等。解云。既令觀清凈法身。故知善財見普賢。即是證法界也。又束為一。謂境智一如無有差別。是故後文殊更無身想。教即何故如是。以初見文殊。即明善財信以之始。至后不見即見善財智滿足之經。中間諸人皆是善財修行次第。以善財障盡惑除。未必動念。是故反照唯是初心更無異也。后不見者。有斯意也。故經云。從文殊師利智慧所起等。亦是論中始覺同本覺。無始覺之異。此之謂也。第五泯同果海者。謂因行圓滿沒果海中。朗始朗終圓融具德。亡言絕慮唯證相應也。如是隨說為門。意無前後也
。是故卷展為斯無礙難申述。取者如文思之。故下文云。如是真佛子。甚深微妙之義。眾生欲思量。迷亂心發狂。此之謂也。
第四問答取文勢者亦二。一問答會前。二結勸修學。第一問答會前者。問前既言摩耶會。前諸緣為其一實。何得會已修有十人不同耶。答會已而有十人者。此顯緣起無盡。托十顯之。何者。以不離摩耶。並是摩耶之實德也。即寄前五三世同修。至於究竟出生佛也。經云。我是一切諸佛母。一切諸佛皆從我生等。亦可表亦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。俱會諸位成。餘人亦復如然。何不悉皆具十耶。答摩耶中具此十人者。即是前一一人所皆具之也。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。令獨摩耶中具十人者。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。俱使總具別。何者。別未究竟。總不究竟也。智未究竟。別無可別。何得具耶。是故摩耶中具者。即餘人亦具也。問八會之中。何故昇天四會皆云不起菩提樹而昇天等。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。以人中地接
【現代漢語翻譯】 因此，展開或收卷都是毫無障礙，難以完全表達的。接受者應如經文所示去思考。所以下文說：『如是真佛子（真正的佛之子），甚深微妙之義（極其深奧微妙的意義），眾生欲思量（眾生如果想要思量），迷亂心發狂（只會心生迷亂，甚至發狂）。』說的就是這個意思。
第四個問答是關於經文的結構，也分為兩部分：一是問答與前文的聯繫，二是總結並勸勉修學。第一部分，問答與前文的聯繫：既然前面說了摩耶會（Māyā Assembly，佛陀之母摩耶夫人蔘與的法會），之前的各種因緣都歸於一個實相，為什麼法會之後，修行的會有十種不同的人呢？回答是，法會之後出現十種人，是爲了顯示因緣生起是無窮無盡的，藉由『十』來顯現。為什麼這麼說呢？因為他們都沒有離開摩耶（Māyā），都是摩耶的真實功德所顯現。這是寄託於之前的五位和三世同修，最終成就佛果。經中說：『我是一切諸佛母（一切諸佛的母親），一切諸佛皆從我生（一切諸佛都從我這裡出生）』等等。也可以表示各個位次既有差異又相互融合，展開或收卷都沒有障礙。因此，每一位都能辨明成就佛果，意圖就在於此。問：摩耶沒有實體，是聚集各個位次而成的，其他人也像這樣。為什麼不都具備這十種身份呢？答：摩耶中具備這十種身份，是因為之前每一個人都具備這些。為什麼呢？因為摩耶是聚集之前所有的人，總合為一身。因為每一個人就是摩耶，摩耶就是每一個人。所以，只有摩耶中具備這十種身份，才有這樣的意義。問：摩耶就是之前的所有人，既然說摩耶具備的其他人也具備，那麼也可以說其他人就是後來的摩耶。為什麼之前的人不具備後來的身份，而後來的人卻具備呢？答：摩耶是總，其他人是別。總的具備別的，是因為別的還沒有達到究竟，總的也就沒有達到究竟。智慧沒有達到究竟，別的也就無可分別，怎麼能具備呢？所以，摩耶中具備的，其他人也具備。問：八會之中，為什麼昇天的四會都說『不起菩提樹而昇天』等等，而人間的三會卻不說『不起此而升彼』呢？答：這有兩種含義：一是根據理解，二是根據修行。首先，從理解上來說，又分為三種：一是近，二是遠，三是總。首先，從近的來說，因為人間之地連線
【English Translation】 Therefore, both unfolding and rolling up are unobstructed and difficult to fully express. Those who receive it should contemplate it as the text indicates. Hence, the following passage says: 'Such are true Buddha-sons (true children of the Buddha), the meaning is profoundly subtle (the meaning is extremely profound and subtle), sentient beings wish to contemplate (if sentient beings wish to contemplate), confused minds go mad (they will only become confused and even go mad).' This is what it means.
The fourth question and answer concerns the structure of the text, and it is also divided into two parts: first, the connection between the question and answer and the preceding text; and second, a summary and exhortation to study and practice. The first part, the connection between the question and answer and the preceding text: Since it was said earlier about the Māyā Assembly (Māyā Assembly, a Dharma assembly attended by the Buddha's mother, Queen Māyā), and all previous causes and conditions are attributed to one reality, why are there ten different types of practitioners after the assembly? The answer is that the appearance of ten types of people after the assembly is to show that the arising of conditions is endless, manifested through 'ten.' Why is this so? Because they have not left Māyā (Māyā), and are all manifestations of Māyā's true merits. This is entrusted to the previous five and the three who cultivated together across lifetimes, ultimately achieving Buddhahood. The sutra says: 'I am the mother of all Buddhas (the mother of all Buddhas), all Buddhas are born from me (all Buddhas are born from me),' and so on. It can also represent that each position is both different and mutually融和 (rónghé, harmonious blending), unfolding and rolling up without obstruction. Therefore, each one can discern and achieve Buddhahood, and the intention lies in this. Question: Māyā has no substance, but is formed by gathering various positions. Others are also like this. Why don't they all possess these ten identities? Answer: Māyā possesses these ten identities because each of the previous individuals possesses them. Why? Because Māyā is the gathering of all the previous people, combined into one body. Because each individual is Māyā, and Māyā is each individual. Therefore, only Māyā possesses these ten identities, and this has such a meaning. Question: Māyā is all the previous people. Since it is said that what Māyā possesses, others also possess, then it can also be said that others are the later Māyā. Why don't the previous people possess the later identities, while the later people do? Answer: Māyā is the totality, and the others are the particulars. The totality possesses the particulars because the particulars have not yet reached ultimate completion, and the totality has not reached ultimate completion either. If wisdom has not reached ultimate completion, then the particulars are indistinguishable, so how can they possess it? Therefore, what Māyā possesses, the others also possess. Question: Among the eight assemblies, why do the four assemblies in the heavens all say 'ascended to heaven without leaving the Bodhi tree,' etc., while the three assemblies in the human realm do not say 'ascended from here to there'? Answer: This has two meanings: first, according to understanding; and second, according to practice. First, from the perspective of understanding, it is further divided into three: first, near; second, far; and third, total. First, from the near perspective, because the human realm is connected to
相去不遙。法爾通收不待言示。所以不言不起此而升彼也。遠者。以人天類體復極隔不同相攝難知。所以帶前而起后也。此乃顯緣起無礙互镕融也。三總者。以總攝別。別在總中。升降不同。皆云不離覺樹而升彼也。此以更融遍門自有殊。雖去彼中。而恒在此。為欲表生物解故。舉后而帶前生也。二約行者復二。一申義。二釋妨。初者。然昇天等會據解據處為言。解滿即行證無差別。所以後二不論也。不類天者。有斯意也。二者以信自正位。是故二處不言也。問上言善財不見文殊。即言表其智滿。唯是初心無異者。何以經說善財歷諸位耶。答經說歷諸位者有二種。一者約教行而言教有次位。節級不同。善財歷位據此而說。二者約義圓融言以夫大緣起法界同時具足無有次位前後等差別。善財一生案此而說。今以兩義令辨。然歷位不離初心。一生未初多經劫所修而具斯意也。故佛地經云。一念即無量劫。無量劫即一念等。今為以教義而言。是即名為同教一乘。若以義攝教而言。是即名為別教一乘也。然善財歷在不離初心者。據斯說也。問何故末後知識更無指后及結說等耶。答結會文殊即善財因已究竟。至后普賢菩薩即辨善財得證相應。所以一見即意一俱圓。是故更指后無故等也。故下文云。善財于普賢菩薩相好交節諸毛孔
【現代漢語翻譯】 現代漢語譯本 相距不遠。法自然貫通領受，無需言語指示。所以不說從這裡升到那裡。所說的『遠』，是因為人天這類眾生的形體、境界極其隔閡，不同，難以互相理解。所以帶著前面的（覺樹）而引出後面的（天宮）。這正是爲了彰顯緣起無礙，互相融合的道理。三種總攝，是指以總體來攝持個別，個別存在於總體之中。升降不同，都說不離覺樹而升到那裡。這是因為更相融合的周遍法門自有其殊勝之處。雖然去了那裡，但恒常在此。爲了表明眾生能夠理解，所以舉出後面的（天宮）而帶著前面的（覺樹）產生。 二、從修行者的角度來說，又分為兩點。一是闡述意義，二是解釋疑問。第一點，昇天等等集會，是根據理解和處所來說的。理解圓滿，修行證悟就沒有差別。所以後面的兩種情況（信自正位）就不再論述了。不與天眾相同，就是這個意思。第二點，因為信自正位，所以這兩個處所不再提及。 問：上面說善財童子沒有見到文殊菩薩，就說表明他的智慧圓滿，只是初心沒有差異。為什麼經典又說善財童子經歷各個位次呢？ 答：經典說經歷各個位次，有兩種情況。一是根據教法和修行來說，教法有次第位次，層級不同，善財童子經歷位次是根據這個來說的。二是根據義理圓融來說，因為廣大的緣起法界同時具足，沒有次第位次、前後等等差別，善財童子一生是根據這個來說的。現在用這兩種意義來辨析。然而經歷位次不離初心，一生未開始就已具備多劫所修的功德，具備這個意思。所以《佛地經》說：『一念即是無量劫，無量劫即是一念』等等。現在用教義來說，這就是同教一乘。如果用義理來攝持教法，這就是別教一乘。然而善財童子經歷位次不離初心，是根據這個來說的。 問：為什麼最後一位善知識不再有指向後面的（善知識）以及總結陳述等等呢？ 答：總結會見文殊菩薩，就表明善財童子的因行已經究竟。到了後面的普賢菩薩，就表明善財童子得到證悟相應。所以一見就意念統一，全部圓滿。因此不再指向後面的（善知識）等等。所以下文說：『善財童子在普賢菩薩相好交接的各個毛孔……』
【English Translation】 English version The distance is not far. The Dharma is naturally and thoroughly received, without the need for verbal instruction. Therefore, it is not said to ascend from 'here' to 'there'. The term 'far' is used because the forms and realms of beings in the human and heavenly realms are extremely separated and different, making it difficult to understand each other. Therefore, the 'former' (Bodhi tree) is brought along to introduce the 'latter' (heavenly palace). This is precisely to manifest the principle of unobstructed arising and mutual fusion. The three types of totality refer to encompassing the individual with the whole, with the individual existing within the whole. Although ascending and descending are different, it is said that one does not leave the Bodhi tree to ascend 'there'. This is because the pervasive Dharma gate of mutual fusion has its own unique qualities. Although one goes 'there', one is constantly 'here'. To show that beings can understand, the 'latter' (heavenly palace) is brought forth, carrying with it the arising of the 'former' (Bodhi tree). Secondly, from the perspective of the practitioner, there are two points. One is to elaborate on the meaning, and the other is to explain the doubts. The first point is that ascending to the heavens and other gatherings are spoken of based on understanding and location. When understanding is complete, there is no difference in practice and realization. Therefore, the latter two situations (belief in one's own correct position) are no longer discussed. Not being the same as the heavenly beings is what this means. The second point is that because of belief in one's own correct position, these two places are no longer mentioned. Question: Above, it was said that when Sudhana (Shancai, 善財) did not see Manjushri (Wenshu, 文殊), it indicated that his wisdom was complete, and only the initial mind was without difference. Why do the scriptures say that Sudhana experienced various stages? Answer: The scriptures say that experiencing various stages has two situations. One is based on the teachings and practice, where the teachings have sequential stages and different levels. Sudhana's experiencing of stages is based on this. The other is based on the perfection of meaning, because the vast realm of dependent origination is simultaneously complete, without sequential stages, before and after, and other differences. Sudhana's entire life is based on this. Now, these two meanings are used to analyze. However, experiencing stages does not leave the initial mind. Before life even begins, one already possesses the merits cultivated over many kalpas, possessing this meaning. Therefore, the Buddhabhumi Sutra says: 'One thought is immeasurable kalpas, and immeasurable kalpas are one thought,' and so on. Now, using the teachings and meaning to speak, this is called the One Vehicle of the Shared Teaching. If the meaning encompasses the teachings, this is called the One Vehicle of the Distinct Teaching. However, Sudhana's experiencing of stages without leaving the initial mind is based on this. Question: Why does the last good friend no longer have a reference to the 'later' (good friend) and a concluding statement, and so on? Answer: Concluding the meeting with Manjushri indicates that Sudhana's causal practice has been completed. Reaching the later Samantabhadra (Puxian, 普賢) Bodhisattva indicates that Sudhana has attained realization accordingly. Therefore, upon seeing him, the mind is unified and everything is complete. Therefore, there is no longer a reference to the 'later' (good friend), and so on. Therefore, the following text says: 'Sudhana, in the various pores where the marks and characteristics of Samantabhadra Bodhisattva intersect...'
中。見不可說不可說世界海諸佛充滿。二如來不可說不可說。大菩薩以為眷屬等是也。如前辨。第二結勸修學者。上來序經中少言。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念。若有信歸修學。速然證菩提。所以見聞必成堅種。當復發大歡喜自慶又希逢也。故經云。善財汝應發大歡喜。不久得大果報故。無量菩薩于無量劫修。汝今一生皆悉具德。乃至具有欲得如是法者。定如善財之所修學等。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。必成佛道(云云)。廣如經辨。準之。
華嚴關脈義記一卷
寫本云。永仁五年(丁酉)暮春三月五日。于東大寺戒壇院。為實圓比丘書寫之。
華嚴宗沙門 凝然 春秋五十八
【現代漢語翻譯】 現代漢語譯本 （在不可說不可說世界海中）見到諸佛充滿其間。（其中）如來有不可說不可說之多，以大菩薩作為眷屬等等，這些都如前面所辨析的那樣。 第二部分是總結並勸勉修學者。前面序經的部分言語簡略，就像通過竹管看天一樣，所見有限。而經文所蘊含的深廣意義，實則多端，難以知曉其邊際。應當窮盡未來的劫數，發誓完成修行，只願捨身受身，常生起這種念頭。如果有人信奉歸依並修學，就能快速地證得菩提。所以，（能夠）見聞此經，必定能種下堅固的種子。應當再次發起大歡喜心，自我慶幸能夠遇到這樣的殊勝因緣。所以經中說：『善財（Sudhana），你應該發起大歡喜心，不久就能得到大的果報。』無量菩薩于無量劫中修習，你今生一生就能全部具足這些功德。乃至具有想要得到這樣法的人，必定能像善財（Sudhana）那樣修學等等。 經中又說：『過去諸佛專心求取菩提，修習這種行門，在無量劫的諸有為法中，承受無量的痛苦，尚且不能值遇（此經）。』乃至說：『得到大的善利，成就圓滿的大愿，親近諸佛，成為佛的真子，必定成就佛道（云云）。』這些都詳細地在經文中辨析過，可以參照。 《華嚴關脈義記》一卷 寫本上記載：永仁五年（丁酉年）暮春三月五日，于東大寺戒壇院，為實圓比丘書寫此書。 華嚴宗沙門 凝然，時年五十八歲。
【English Translation】 English version （In the inexpressible, inexpressible world-sea）seeing all the Buddhas filling it. (Among them) there are inexpressible, inexpressible numbers of Tathagatas (Tathagata), with great Bodhisattvas (Bodhisattva) as their retinue, etc., all as discussed earlier. The second part is to conclude and encourage practitioners. The preceding introduction to the sutra was brief, like looking at the sky through a bamboo tube, with limited vision. However, the profound meaning contained in the sutra is actually multifaceted and difficult to know its boundaries. One should exhaust future kalpas (kalpa), vowing to complete the practice, only wishing to relinquish and receive bodies, constantly generating this thought. If someone believes, takes refuge, and practices, they can quickly attain Bodhi (Bodhi). Therefore, (being able to) see and hear this sutra will surely plant a firm seed. One should again generate great joy, congratulating oneself for encountering such a rare and excellent opportunity. Therefore, the sutra says: 'Sudhana (Sudhana), you should generate great joy, and soon you will receive great rewards.' Countless Bodhisattvas (Bodhisattva) practice for countless kalpas (kalpa), and in this one lifetime, you can fully possess all these merits. Even those who desire to obtain such a Dharma (Dharma) will surely practice like Sudhana (Sudhana), etc. The sutra also says: 'Past Buddhas single-mindedly sought Bodhi (Bodhi), practicing this conduct, enduring countless sufferings in countless kalpas (kalpa) of conditioned phenomena, yet they could not encounter (this sutra).' It even says: 'Obtaining great benefits, fulfilling great vows, drawing near to all Buddhas, becoming true sons of the Buddha, and surely attaining Buddhahood (etc.).' These have all been discussed in detail in the sutra and can be referred to. 《Notes on the Key Points of the Avatamsaka》, one volume The manuscript records: On the fifth day of the third month of late spring in the fifth year of the Einin era (Dingyou year), this book was written for the Bhikshu (Bhikshu) Jitsuen at the Kaidan-in (ordination platform hall) of Todai-ji (Todai-ji Temple). Shramana (Shramana) Gyonen (Gyōnen) of the Kegon (Kegon) sect, at the age of fifty-eight.