Chinese
大正藏第 35 册 No. 1731 华严游意 No. 1731 [cf. No. 278] 华严游意 慧日道场沙门胡吉藏撰 且话阎浮得有此经录虽不载相承云。龙树有佞弟子劝其师令与释迦并化。师智德如此。宜作新佛。岂为释迦弟子即。然其所言克日月。别制新戒新衣使大同小异。坐水精房中思惟斯事。时有大龙菩萨伤而愍之便接还龙宫。示三世诸佛无量经。复示过去七佛经。于龙宫九旬读十倍阎浮。所余题目不可周遍。龙树从龙宫出。龙王以此一部经送龙树出。为此因缘故阎浮提得有此经也。 江南讲此经者亦须知其原首。前三大法师不讲此经。晚建初彭城亦不讲。建初晚讲。就长干法师借义疏。彭城晚讲不听人问未讲之文。前三大法师。后二名德。多不讲此经。讲此经者起自摄山。时有胜法师为檀越教化。得三千余解未凡经七处。徒八过设会。始自慧庄严终归止观。一会则讲一会经文。尔时实为隆盛。后兴皇继其遗踪大弘斯典。讲因缘如此也。然此经义正开二佛两教门净土三十心十地等。今略明净土义。净土凡有四条。一化主。二化处。三教门。四徒众。此之四种束为两双。化主化处即如来依正两果。化主即是正果。化处即是依果。即依正一双。教门徒 现代汉语译本 大正藏第 35 册 No. 1731 华严游意 No. 1731 [cf. No. 278] 华严游意 慧日道场沙门胡吉藏撰 且说阎浮提(Jambudvipa，指我们所居住的这个世界)能够得到这部经的缘由，虽然经录中没有记载，但相传是这样的：龙树(Nagarjuna，佛教大乘中观学派创始人)有一个奸佞的弟子，劝说他的老师龙树，让他和释迦(Sakyamuni，佛教创始人)并驾齐驱，共同教化众生。认为龙树的智慧和德行如此之高，应该成为新的佛。难道仅仅做释迦的弟子就足够了吗？然而，这个弟子所说的话语狂妄至极，想要另立日月，另外制定新的戒律和服装，使之与释迦的教义大同小异。龙树在一个水晶房中思考这件事。当时有一位大龙菩萨，怜悯龙树的处境，便将他接回龙宫。向他展示了三世诸佛的无量经典，又展示了过去七佛的经典。在龙宫的九十天里，龙树所读的经典相当于在阎浮提的十倍。所剩下的题目，无法全部读完。龙树从龙宫出来时，龙王将这部《华严经》送给龙树。因为这个因缘，所以阎浮提才能够得到这部经。 在江南讲解这部经的人，也应该知道它的源头。前三大法师不讲解这部经。后来建初寺和彭城寺也不讲解。建初寺后来才开始讲解，并且向长干寺的法师借阅义疏。彭城寺后来才开始讲解，并且不允许别人提问没有讲解过的经文。前三大法师，后二位名德，大多不讲解这部经。讲解这部经的人，是从摄山开始的。当时有一位胜法师，为了教化檀越(danapati，指施主)，得到了三千多个解释，总共抄写了七处经文。他的弟子们举办了八次法会。开始于慧庄严，最终归于止观。每次法会就讲解一会经文。当时确实非常兴盛。后来兴皇寺继承了他的遗志，大力弘扬这部经典。讲解的因缘就是这样。然而，这部经的义理主要阐述了二佛、两教门、净土、三十心、十地(bhumi，菩萨修行过程中的十个阶段)等。现在简要说明净土的义理。净土大致有四条：一、化主(指阿弥陀佛)；二、化处(指西方极乐世界)；三、教门(指净土法门)；四、徒众(指信奉净土法门的修行者)。这四种可以归纳为两对。化主和化处，即如来的依报和正报两种果报。化主是正报，化处是依报。这就是依正一双。教门和徒众
English
English version T35 No. 1731 The Flower Adornment Sutra - A Roaming Intention No. 1731 [cf. No. 278] The Flower Adornment Sutra - A Roaming Intention Composed by the Shramana Hu Ji-zang of the Wisdom-Sun Temple Let's talk about how Jambudvipa (Jambudvipa, referring to the world we live in) came to have this sutra. Although the records do not contain it, it is said that Nagarjuna (Nagarjuna, the founder of the Madhyamaka school of Mahayana Buddhism) had a佞 (sycophantic) disciple who persuaded his teacher to be on par with Sakyamuni (Sakyamuni, the founder of Buddhism) and jointly transform sentient beings. He believed that Nagarjuna's wisdom and virtue were so high that he should become a new Buddha. Was it enough to just be a disciple of Sakyamuni? However, the disciple's words were extremely arrogant, wanting to establish a new sun and moon, and to create new precepts and clothing, making them largely the same but slightly different from Sakyamuni's teachings. Nagarjuna was thinking about this matter in a crystal room. At that time, a great Naga Bodhisattva, feeling sorry for Nagarjuna's situation, took him back to the Dragon Palace. He showed him the immeasurable sutras of the Buddhas of the three times, and also showed him the sutras of the past seven Buddhas. In the ninety days in the Dragon Palace, Nagarjuna read ten times more sutras than in Jambudvipa. The remaining topics could not be read completely. When Nagarjuna came out of the Dragon Palace, the Dragon King gave this Flower Adornment Sutra to Nagarjuna. Because of this cause and condition, Jambudvipa was able to obtain this sutra. Those who lecture on this sutra in Jiangnan should also know its origin. The former three great Dharma masters did not lecture on this sutra. Later, Jianchu Temple and Pengcheng Temple also did not lecture on it. Jianchu Temple started lecturing later, and borrowed the commentaries from the Dharma masters of Changgan Temple. Pengcheng Temple started lecturing later, and did not allow others to ask questions about the unlectured text. The former three great Dharma masters and the latter two eminent monks mostly did not lecture on this sutra. Those who lectured on this sutra started from Sheshan. At that time, there was a Dharma master Sheng who, in order to teach the danapati (danapati, referring to patrons), obtained more than three thousand explanations and copied the sutra in seven places. His disciples held eight Dharma assemblies. It started with Hui Zhuangyan and ended with Zhi Guan. Each Dharma assembly lectured on one chapter of the sutra. At that time, it was indeed very prosperous. Later, Xinghuang Temple inherited his legacy and greatly promoted this classic. The cause and condition of the lecture is like this. However, the meaning of this sutra mainly expounds on the two Buddhas, the two teachings, the Pure Land, the thirty minds, the ten bhumis (bhumi, the ten stages in the bodhisattva's path of cultivation), etc. Now, briefly explain the meaning of the Pure Land. The Pure Land roughly has four aspects: 1. The transformation master (referring to Amitabha Buddha); 2. The transformation place (referring to the Western Pure Land of Ultimate Bliss); 3. The teaching (referring to the Pure Land Dharma); 4. The disciples (referring to practitioners who believe in the Pure Land Dharma). These four can be summarized into two pairs. The transformation master and the transformation place are the two retributions of the Tathagata, the dependent and the principal. The transformation master is the principal retribution, and the transformation place is the dependent retribution. This is the pair of dependent and principal. The teaching and the disciples --------------------------------------------------------------------------------
Chinese
众即缘教一双教门即缘教。徒众即教缘故。是缘教一双。虽有四条束为两意也。然非但净土有此四条。三世十方诸佛土一一土中皆具此四条。三世十方土虽复无量不出十种土。十种土者。一净。二秽。三杂。四本净末不净。本是净土。后薄福众生本净反为秽。此名本净今秽也。五者本不净末净。变向可知。此是释迦土。有五应现。复有五种合成十种土。十种土皆具上四条。据此十种两双。摄一切土尽也。十种之中略明净土一种。四条之内且辨化主一条也。 问此经为是释迦所说耶为是舍那所说耶。兴皇大师开发初即作此问然答此之问。便有南北二解。南方解云。佛教凡有三种。谓顿渐无方不定也。言顿教者。即教无不圆理。无不满。为大根者说。所以经云。譬如日出先照高山。故言顿教。言渐教者。始自鹿园终至鹄林所说。经教初浅后深。渐渐而说。故称渐教。就渐教中有五时不同也。言无方不定者。进不及顿。退非是渐。随缘不定。故言不定教。问。此是大乘。为是小乘耶。解云。是大乘教。金光明胜鬘等经也。用此三经者欲释此经是释迦所说。何者此之三教是佛教。是何佛教。解云。是释迦佛一期出世始终有此三教。若使如此故知华严是释迦佛说也。释迦虽说此三教复不同。何者若是渐教无方教此是现前说 现代汉语译本 大众所聚集之处，即是缘教（Pratyaya-buddha-yana，缘觉乘）所教化的一双教门，而这教门本身也就是缘教。徒众即是教化的因缘，因此说是缘教的一双。虽然有四条原则，但可以归纳为两种意义。然而，并非只有净土才有这四条原则，三世十方诸佛的每一处佛土都具备这四条原则。三世十方的佛土虽然无数，但不出十种土。这十种土是：一、净土；二、秽土；三、杂土；四、本来是净土后来变得不净，原本是净土，后来因为薄福众生的缘故，原本的清净反而变成了污秽，这叫做‘本净今秽’；五、本来是不净土后来变得清净，这种转变的方向可以知晓，这是释迦牟尼佛的国土，有五种应化显现。再加上五种，合成为十种土。这十种土都具备上述的四条原则。根据这十种土的两两相对，就能够涵盖一切的佛土了。在这十种土之中，简略地说明净土这一种，在四条原则之内，姑且辨析化主这一条。 问：这部经是释迦牟尼佛所说的呢？还是卢舍那佛（Vairocana，报身佛）所说的呢？兴皇大师在开始研究这部经的时候就提出了这个问题。为了回答这个问题，就有了南北两种解释。南方的解释说，佛教大致有三种，分别是顿教、渐教和无方不定教。所谓顿教，就是教义没有不圆满，道理没有不满备，是为大根器的人说的。所以经上说，‘譬如太阳出来，先照耀高山’，所以说是顿教。所谓渐教，是从鹿野苑开始，到拘尸那迦（Kushinagar，佛陀涅槃处）的鹄林结束所说的经教，开始浅显后来深奥，渐渐地演说，所以称为渐教。在渐教中又有五时教的不同。所谓无方不定教，进步不及顿教，退步又不是渐教，随着因缘而不固定，所以说是无方不定教。问：这部经是大乘佛教的经典呢？还是小乘佛教的经典呢？解释说：是大乘教的经典，例如《金光明经》、《胜鬘经》等。引用这三部经，是为了解释这部经是释迦牟尼佛所说的。为什么呢？因为这三种教法是佛教，是什么佛教呢？解释说：是释迦牟尼佛一生出世始终都有这三种教法。如果这样说，那么就可以知道《华严经》是释迦牟尼佛说的。释迦牟尼佛虽然说了这三种教法，但又有所不同。为什么呢？如果是渐教和无方教，这是现前所说的。
English
English version The assembly is the Pratyaya-buddha-yana (Self-Enlightened Vehicle) teaching, a pair of teaching gates that is the Pratyaya-buddha-yana itself. The disciples are the conditions for the teaching, hence it is a pair of Pratyaya-buddha-yana. Although there are four principles, they can be summarized into two meanings. However, it is not only the Pure Land that has these four principles; every Buddha-land in the three times and ten directions possesses these four principles. Although the Buddha-lands in the three times and ten directions are countless, they do not exceed ten types of lands. These ten types of lands are: 1. Pure; 2. Impure; 3. Mixed; 4. Originally pure but later impure. Originally a pure land, but later, due to beings with meager blessings, the original purity turns into impurity. This is called 'originally pure, now impure'; 5. Originally impure but later pure. The direction of change can be known. This is Shakyamuni's (释迦牟尼) land, with five manifestations. Adding five more, they combine to form ten types of lands. All ten types of lands possess the above four principles. According to these ten types of pairs, all lands are encompassed. Among these ten types, the Pure Land is briefly explained, and within the four principles, the teaching host is discussed. Question: Is this sutra spoken by Shakyamuni (释迦牟尼) or by Vairocana (卢舍那) (the Reward Body Buddha)? Master Xinghuang raised this question at the beginning of his study of this sutra. To answer this question, there are two interpretations, Southern and Northern. The Southern interpretation says that Buddhism generally has three types: sudden teaching, gradual teaching, and non-fixed teaching. The so-called sudden teaching is that the teachings are not incomplete, and the principles are not insufficient, spoken for those with great capacity. Therefore, the sutra says, 'Like the sun rising, first illuminating the high mountains,' hence it is called sudden teaching. The so-called gradual teaching is the teachings spoken from the Deer Park (鹿野苑) to the Sal Grove (鹄林) in Kushinagar (拘尸那迦) (the place of Buddha's Nirvana), starting shallow and later becoming profound, gradually expounding, hence it is called gradual teaching. Within the gradual teaching, there are five different periods of teaching. The so-called non-fixed teaching is that progress does not reach the sudden teaching, and regression is not the gradual teaching, following conditions without being fixed, hence it is called non-fixed teaching. Question: Is this sutra a Mahayana (大乘) Buddhist scripture or a Hinayana (小乘) Buddhist scripture? The explanation is: It is a Mahayana scripture, such as the 'Golden Light Sutra' (金光明经), the 'Srimala Sutra' (胜鬘经), etc. Quoting these three sutras is to explain that this sutra is spoken by Shakyamuni. Why? Because these three types of teachings are Buddhism. What Buddhism? The explanation is: Shakyamuni Buddha's entire life of appearing in the world always had these three types of teachings. If this is the case, then it can be known that the 'Avatamsaka Sutra' (华严经) is spoken by Shakyamuni. Although Shakyamuni Buddha spoke these three types of teachings, they are different. Why? If it is the gradual teaching and the non-fixed teaching, this is what is currently being spoken. --------------------------------------------------------------------------------
Chinese
。若是顿教遥说彼土人华。类如无量寿经释迦遥说彼西方净人华。今此国三辈往生。今此经亦尔。是释迦遥说莲华藏国土净人华也。次北方论师解。彼有三佛。一法。二报。三化。华严是报佛说。涅槃般若等是化佛说。法佛则不说。彼判舍那是报佛。释迦是化佛。舍那为释迦之报。释迦为舍那之化。华严经是舍那佛说。此则是南北两师释如此也。 今次难此两师解。委悉述大师之言。前难南土解。释迦与舍那不异。今还用前四种责故不得一。一者化主异。涅槃般若是释迦佛说。七处八会是舍那佛说。舍那是本佛释迦是迹佛故。菩萨戒经云。我今卢舍那方坐莲华台。周匝千华上示现千释迦。故舍那是本释迦是迹。若使如此本迹不同那得为一。二者化处异。释迦在娑婆世界。舍那在莲华藏国。娑婆是杂恶国土。莲华藏界是纯净土。二处不同岂得为一。又娑婆国动则六种动。莲华藏动则十八种动。又台叶二处不同。舍那在台释迦在叶。二处如此之殊。何得为一耶。三者教门异。释迦则杂说三一。杂说半满。杂说但不但。舍那纯说一大。纯满纯不但。释迦赴杂缘说杂教。赴三一缘说三一教。乃至赴但不但缘说但不但教。舍那唯赴一大缘说一大教。乃至赴满不但缘说满不但教。若尔故不得为一也。四者徒众异。释迦具有三 现代汉语译本：如果是顿教，（就像）遥远地说彼土（指西方极乐世界）的人和莲花，类似于《无量寿经》中释迦牟尼佛遥远地说西方净土的人和莲花。现在这个国土有三辈往生者，这部经也是如此。这是释迦牟尼佛遥远地说莲花藏国土的清净之人和莲花啊。其次，北方论师解释说，彼土有三佛：一法身佛，二报身佛，三化身佛。《华严经》是报身佛所说，《涅槃经》、《般若经》等是化身佛所说，法身佛则不说法。他们判断卢舍那佛是报身佛，释迦牟尼佛是化身佛。卢舍那佛是释迦牟尼佛的报身，释迦牟尼佛是卢舍那佛的化身。《华严经》是卢舍那佛所说。这就是南北两地论师的解释。 现在来驳斥这两位论师的解释，详细地陈述大师（指智者大师）的观点。首先驳斥南方论师的解释，释迦牟尼佛与卢舍那佛不是一体的。现在仍然用前面的四种不同来责难，所以不能说是一体。一是化主不同。《涅槃经》、《般若经》是释迦牟尼佛所说，七处八会是卢舍那佛所说。卢舍那佛是本佛，释迦牟尼佛是迹佛，所以《菩萨戒经》说：‘我今卢舍那方坐莲华台，周匝千华上示现千释迦。’所以卢舍那佛是本，释迦牟尼佛是迹。如果这样，本迹不同，怎么能说是一体呢？二是化处不同。释迦牟尼佛在娑婆世界，卢舍那佛在莲花藏世界。娑婆世界是杂恶国土，莲花藏世界是纯净土。两个地方不同，怎么能说是一体呢？而且娑婆世界动的时候是六种震动，莲花藏世界动的时候是十八种震动。而且台和叶两个地方也不同，卢舍那佛在莲花台，释迦牟尼佛在莲花叶。两个地方如此不同，怎么能说是一体呢？三是教门不同。释迦牟尼佛杂说三乘和一乘，杂说半教和满教，杂说但教和不但教。卢舍那佛纯说一乘，纯说满教，纯说不但教。释迦牟尼佛应和杂缘而说杂教，应和三一之缘而说三一教，乃至应和但不但之缘而说但不但教。卢舍那佛只应和一乘之缘而说一乘教，乃至应和满不但之缘而说满不但教。如果这样，就不能说是一体啊。四是徒众不同。释迦牟尼佛具有三乘的徒众。