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大正藏第 36 册 No. 1738 新译华严经七处九会颂释章 No. 1738 [cf. No. 279] 华严七处九会颂释章序 昔者圭峰禅师有华严纶贯之作。其书亡逸而不传。复庵纶贯本为禅者作。故虽痛快直捷而不便于学教之士。尝欲仿法华纶贯别作一书。愧无旭师之笔而止。客冬于华顶入信精舍得七处九会颂释。乃清凉观大师之所著也。其书仅一万三千余言。较之疏钞不及百之一。而全经要义揭示殆尽。且其文平易明白虽初学可解。实为入华严教海之津梁矣。此固非复庵之所能办。假使旭师见之未必不叹其不可及也。于是再四校订亟付之梓以广其传。大抵喜简厌繁人之恒情也。则斯书流通宜先疏钞而待今乃行。呜呼物之显晦信有时哉。原本宝永甲申升堂所写。其人好古尝校梵网石壁疏等行之世云 文化二年乙丑五月望。 沙门典寿谨撰 新译华严经七处九会颂释章一卷 清凉山大华严寺沙门澄观撰述 稽首归命普法界 离垢清净解脱轮 充遍法界十佛身 海会教主诸圣众 我住缚地悕大法 唯愿加哀令增智 今开略颂益自他 愿生大解渡痴海 此经八十卷 四万五千偈 七处九会说 三十九品章 人中有 现代汉语译本 华严七处九会颂释章序 昔日，圭峰禅师曾著有《华严纶贯》一书，可惜已经失传。复庵的《纶贯》原本是为禅宗修行者所作，虽然痛快直截，但不太方便于学习教义的人。我曾经想效仿《法华纶贯》另作一书，但自愧没有旭师那样的文笔而作罢。去年冬天，我在华顶山的信精舍得到了《七处九会颂释》，这是清凉观大师所著。这本书只有一万三千多字，比疏钞少得多，不到百分之一，但全经的要义几乎都揭示殆尽。而且它的文字平易明白，即使是初学者也能理解，实在是进入华严教海的津梁。这确实不是复庵所能做到的。假如旭师见到这本书，未必不会感叹自己不如。于是我再三校订，赶紧付梓刊行，以广为传播。大抵喜好简明厌恶繁琐是人之常情。那么这本书的流通应该先于疏钞，而等到现在才得以推行。唉，事物的显现和隐没，确实是有时运的啊。原本是宝永甲申年升堂所写，那人喜好古物，曾经校订《梵网石壁疏》等书刊行于世。 文化二年乙丑五月望。 沙门典寿 谨撰 新译华严经七处九会颂释章一卷 清凉山大华严寺沙门澄观 撰述 稽首归命普法界，离垢清净解脱轮 充遍法界十佛身，海会教主诸圣众 我住缚地悕大法，唯愿加哀令增智 今开略颂益自他，愿生大解渡痴海 此经八十卷，四万五千偈 七处九会说，三十九品章 人中有
English
English version Preface to the Chapter on Verses and Explanations of the Seven Locations and Nine Assemblies of the Avatamsaka Sutra In the past, Chan Master Guifeng had composed the 'Avatamsaka Comprehensive Guide,' but the book was lost and not transmitted. The 'Comprehensive Guide' by Fuan was originally written for Chan practitioners, so although it was straightforward and direct, it was not convenient for those studying the teachings. I once wanted to imitate the 'Lotus Sutra Comprehensive Guide' and write another book, but I was ashamed that I did not have the writing skills of Master Xu and stopped. Last winter, at the Xin Jing Hermitage on Mount Huading, I obtained the 'Chapter on Verses and Explanations of the Seven Locations and Nine Assemblies,' which was written by Great Master Chengguan of Qingliang. The book is only over thirteen thousand words, much less than the commentaries, less than one percent, but it reveals almost all the essential meanings of the entire sutra. Moreover, its writing is simple and clear, so even beginners can understand it, and it is truly a bridge to enter the ocean of Avatamsaka teachings. This is indeed something that Fuan could not have done. If Master Xu had seen this book, he might not have sighed that it was beyond his reach. Therefore, I repeatedly proofread it and quickly had it printed and published to spread it widely. Generally, people's constant feeling is to like simplicity and dislike complexity. Then the circulation of this book should precede the commentaries, and it is only now that it is being implemented. Alas, the manifestation and concealment of things truly have their times. Originally written by Shengtang in the year of Jia Shen of the Bao Yong era. That person loved antiquities and once proofread and published the 'Brahma Net Stone Wall Commentary' and other books. Written respectfully by Shramana Dian Shou, the fifteenth day of the fifth month of the year Yi Chou of the Bunka era. New Translation of the Chapter on Verses and Explanations of the Seven Locations and Nine Assemblies of the Avatamsaka Sutra, One Volume Composed and narrated by Shramana Chengguan of the Great Avatamsaka Temple on Mount Qingliang I bow in reverence and take refuge in the universal Dharma Realm, the defilement-free, pure wheel of liberation, Filling the Dharma Realm are the ten Buddha bodies, the assembly of the ocean of teachings, the lords and all the holy beings. I dwell in the bound land, desiring the great Dharma, I only wish that you would have mercy and increase my wisdom. Now I open the brief verses to benefit myself and others, I wish to generate great understanding and cross the sea of delusion. This sutra has eighty volumes, forty-five thousand verses, It speaks of the seven locations and nine assemblies, thirty-nine chapters, Among humans there are -------------------------------------------------------------------------------- 三处 道场普独园 天上有四处 忉夜兜他化 初会菩提场 二会普光殿 三会忉利天 四会夜摩天 五会兜率天 六会他化天 七八重普光 九会给孤独 初会十世界 二会十佛国 三会十住位 四会十行位 五会十回向 六会十地行 七会等妙位 八会二千行 九会法界境 是九会法门 初二三各六 四四五三品 六一七十一 八九各一品 初会世如普 世华舍那品 二会如四光 菩萨净首品 三会升须十 梵初明法品 四会升夜十 十无尽藏品 五会升兜十 六会十地品 七会定通忍 阿寿住处品 佛如如普贤 如来出现品 八会离世间 九会法界品 无愿业住涅 法心三性如 安出信随永 无安无决普 初治修生具 正不童王灌 欢饶无无无 善无尊善真 信戒惭愧多 施慧念持辩 救不等至无 随等如无入 极离发焰极 现远不善法 普妙次清知 智了众法无 他天宿知成 住善出一一 音顺无如如 如如如如如 同因秘微十 诸一诸随托 此论二分已说颂分释分如何颂曰。 此经八十卷 四万五千偈 七处九会说 三十九品章 释曰。此谓
Chinese
简持义。为简余经名为此经。又为简旧经。彼晋朝经卷有六十。今为简彼名此经等。此经前后翻译补阙四本不同。今此第三证圣元年。于阗国三藏实叉难陀此云喜学。于东都佛授记寺再译旧文兼补诸阙计益九千颂。通旧总翻四万五千颂合成汉本卷八十轴。义净等六大德同译复礼法师缀文。更有余释如策林说。四万五千偈者晋朝译经三万六千偈。更益九千颂故若通论经本合有六本。一恒本二大本三上本四中本五下本六略本。初恒本者案藏法师疏第一卷云。此通树形等异类世界各毛端处念念常说无有休息。此非可结集不可限其品颂多少亦非下位所能受持。广如不思议品说。二大本者如下海云比丘所受持普眼经。以须弥山聚笔四大海水墨书一品修多罗不可穷尽。如是等品复过尘数。此是诸大菩萨陀罗尼力之所受持。亦非贝叶所能书记。三上本者此是结集文中之上本也。故西域相传龙树菩萨往龙宫见大不思议解脱经有三本。上本有十三千大千世界微尘数颂四天下微尘数品。四中本者有四十九万八千八百偈一千二百品。此上二本并秘在龙宫非阎浮提人力所受持故此不传。五下本者有十万颂三十八品。龙树持此本出现传天竺。西域记说在于阗国南遮俱槃国山中具有此本。六略本者即此土所传六十卷本。是彼十万颂中前分三万六千颂 现代汉语译本： 简持义（简：简略，持：保持，义：意义）。为了区别于其他经典，所以这部经叫做《维摩诘所说经》。也是为了区别于旧译本，因为晋朝的译本有六十卷。现在为了区别于晋译本，所以称此经为《维摩诘所说经》等等。这部经前后经过多次翻译，并补充了缺失的部分，共有四个不同的版本。现在这个版本是证圣元年，于阗国（Khotan）的三藏实叉难陀（Śikṣānanda，意为喜学）在东都（洛阳）佛授记寺重新翻译旧译本，并补充了缺失的部分，总共增加了九千颂（偈颂），连同旧译本总共翻译了四万五千颂，合成了汉文版本八十卷。义净（Yijing）等六位大德共同翻译，复礼法师负责润色文字。更详细的解释可以参考《策林》。 关于四万五千偈（gāthā）的说法：晋朝翻译的经文有三万六千偈，后来又增加了九千颂。如果从经本的整体来看，总共有六个版本：一、恒本；二、大本；三、上本；四、中本；五、下本；六、略本。 第一，恒本：根据藏法师的疏第一卷记载，这种版本在所有树形等不同的世界，每个毛孔处，念念不断地宣说，没有停止。这种版本无法结集，无法计算它的品和颂的数量，也不是下位者所能接受和持有的。详细的内容可以参考《不思议品》。 第二，大本：如下海云比丘所受持的《普眼经》。如果用须弥山（Sumeru）作为笔，四大海水作为墨水来书写一品修多罗（sūtra），也无法穷尽。像这样的品数比尘土还要多。这是诸大菩萨用陀罗尼（dhāraṇī）的力量所受持的，也不是贝叶所能记载的。 第三，上本：这是结集文字中的上本。根据西域（Western Regions）的传说，龙树菩萨（Nāgārjuna）去龙宫（Nāga Palace）时，见到了《大不思议解脱经》有三个版本。上本有十三千大千世界微尘数颂，四天下微尘数品。 第四，中本：有四十九万八千八百偈，一千二百品。以上这两个版本都秘藏在龙宫中，不是阎浮提（Jambudvipa，我们所居住的世界）的人力所能受持的，所以没有流传下来。 第五，下本：有十万颂，三十八品。龙树菩萨持此版本出现，并传到了天竺（India）。西域的记载说，在于阗国南部的遮俱槃国（Cakubana）的山中，有这个版本的存在。 第六，略本：就是现在我们这里流传的六十卷本。是那十万颂中的前一部分，三万六千颂。
English
English version: ’Jian Chi Yi’ (简持义) (Jian: simplified, Chi: maintain, Yi: meaning). This scripture is named ‘Vimalakīrti-nirdesa-sūtra’ to distinguish it from other scriptures. It is also to distinguish it from the old translation, because the Jin Dynasty translation has sixty volumes. Now, to distinguish it from the Jin translation, this scripture is called ‘Vimalakīrti-nirdesa-sūtra’, etc. This scripture has been translated many times before and supplemented with missing parts, with four different versions in total. The current version is from the Zhengsheng first year, when the Tripitaka Śikṣānanda (实叉难陀, meaning 'Joy of Learning') from Khotan (于阗国) re-translated the old translation at the Buddha-bestowed-prophecy Temple in Dongdu (东都, Luoyang), and supplemented the missing parts, adding a total of nine thousand *gāthās* (偈颂), combining with the old translation to translate a total of forty-five thousand *gāthās*, forming the Chinese version of eighty volumes. Yijing (义净) and other six great virtues jointly translated, and Dharma Master Fuli (复礼法师) was responsible for polishing the text. More detailed explanations can be found in ‘Ce Lin’ (策林). Regarding the saying of forty-five thousand *gāthās*: The scriptures translated in the Jin Dynasty have thirty-six thousand *gāthās*, and later nine thousand *ślokas* (颂) were added. If we look at the scripture as a whole, there are a total of six versions: 1. The Constant Version; 2. The Great Version; 3. The Upper Version; 4. The Middle Version; 5. The Lower Version; 6. The Abridged Version. First, the Constant Version: According to the first volume of Dharma Master Zang’s commentary, this version is constantly spoken in all tree-shaped and other different worlds, at every pore, moment by moment, without stopping. This version cannot be collected, and the number of its chapters and *ślokas* cannot be calculated, nor can it be accepted and held by those of lower status. Detailed content can be found in the ‘Inconceivable Chapter’. Second, the Great Version: Such as the ‘Universal Eye Sutra’ held by Bhikshu Haiyun. If Mount Sumeru (须弥山) is used as a pen and the four great seas as ink to write one chapter of *sūtra* (修多罗), it cannot be exhausted. There are more chapters like this than dust particles. This is what the great Bodhisattvas hold with the power of *dhāraṇī* (陀罗尼), and it cannot be recorded by palm leaves. Third, the Upper Version: This is the upper version in the collected texts. According to the legend of the Western Regions (西域), when Nāgārjuna (龙树菩萨) went to the Nāga Palace (龙宫), he saw three versions of the ‘Great Inconceivable Liberation Sutra’. The upper version has thirteen thousand *mahā-sahasra-lokadhātu* (大千世界) dust-particle *ślokas* and *caturdvīpa* (四天下) dust-particle chapters. Fourth, the Middle Version: It has 498,800 *gāthās* and 1,200 chapters. Both of these versions are secretly hidden in the Nāga Palace and cannot be held by the power of people in Jambudvipa (阎浮提, the world we live in), so they have not been passed down. Fifth, the Lower Version: It has 100,000 *ślokas* and 38 chapters. Nāgārjuna Bodhisattva held this version and appeared, and it was passed on to India (天竺). Records from the Western Regions say that this version exists in the mountains of Cakubana (遮俱槃国) south of Khotan (于阗国). Sixth, the Abridged Version: This is the sixty-volume version that is currently circulating here. It is the first part of the 100,000 *ślokas*, 36,000 *ślokas*. --------------------------------------------------------------------------------
Chinese
要略所出也。今此四万五千偈亦然六本中略本摄也。广如彼说。 问曰。偈者长行颂合为简长行。 答曰。初从如是我闻终至此怀疑念数之为偈。 问曰。数几字以为一偈耶。 答。三十二字以为一偈。但梵本字其数减少汉地译字其数增多。是故梵本四万一千九百八十颂余十字。唐本四万五千颂。 问曰。以何知然耶。 答曰。案俨法师杂孔目云。依大慈恩寺华严梵本检有五百四十一纸叶。五十七字以为一行。二十行为一纸叶。一纸叶背面二千二百八十字。十纸计当二万二千八百字。三十二字以为一颂。一百纸当二十二万八千字。三十二万为万颂。五百四十一纸计当一百二十三万三千四百八十字。依三十二字为颂计当四万一千九百八十颂余十字。案云由此明知梵本文字其数减少唐翻译时字数增多。是故依梵本经计颂数时四万一千九百八十颂余有十字。依唐译经计颂数时合四万五千颂。相传云金刚般若梵本有一纸许。唐翻译时多纸多字此亦如是。今云梵本经者非支法领得三万六千偈梵本。唯依实叉难陀得四万五千偈梵本经也。 问曰。长行是十二分教中契经教。何故今云长行颂合名四万五千偈耶。 答曰。案藏法师疏第二卷云。又颂有四种。一数字颂谓依梵本三十二 现代汉语译本： 这是从要略中摘录出来的。现在这部四万五千偈也是如此，是从六个版本中的略本中摄取的。详细情况如彼处所说。 问：偈（gatha）是指长行（散文）和颂（诗歌）结合起来，用来简化长行吗？ 答：最初从‘如是我闻’（evam maya srutam）开始，到‘此怀疑念’结束，这样计算为一个偈。 问：多少字算作一个偈呢？ 答：三十二个字算作一个偈。但是梵文本的字数较少，汉地翻译的字数较多。因此，梵文本是四万一千九百八十颂，余下十字。唐朝译本是四万五千颂。 问：根据什么知道是这样的呢？ 答：根据俨法师的杂孔目记载，依据大慈恩寺的《华严经》（Avatamsaka Sutra）梵文本检查，有五百四十一纸叶。每行五十七字，每纸叶二十行。一纸叶正反两面共二千二百八十字。十纸叶合计二万二千八百字。三十二字算作一颂。一百纸叶相当于二十二万八千字。三十二万字为一万颂。五百四十一纸叶合计一百二十三万三千四百八十字。按照三十二字为一颂计算，相当于四万一千九百八十颂，余下十字。记载说，由此可知梵文本的文字字数较少，唐朝翻译时字数增多。因此，依据梵文本经计算颂数时，是四万一千九百八十颂，余下十字。依据唐朝译经计算颂数时，合计四万五千颂。相传金刚般若（Vajracchedika Prajnaparamita Sutra）梵文本只有一纸左右。唐朝翻译时多了很多纸和字，这里也是如此。现在说的梵文本经，不是支法领得到的那个三万六千偈的梵本。只是依据实叉难陀（Siksananda）得到的四万五千偈的梵文本经。 问：长行是十二分教（dvadasanga-dharma）中的契经教（sutra）。为什么现在说长行和颂结合起来叫做四万五千偈呢？ 答：根据藏法师疏第二卷记载，颂有四种。第一种是数字颂，即依据梵文本的三十二字