English
English version Bodhimanda (Bodhimanda, the place of enlightenment). Reassembling in the Universal Light Hall. This sutra has eleven chapters. The previous chapters explain that the practice positions of the Three Worthies and Ten Saints are about to end. Now it is because the cause is complete and the fruit is also complete. The Chapter on Ten Samadhis, cultivating thirteen samadhis, realizes that 'existence' is 'non-existence'. The Chapter on Ten Supernatural Powers, the ten wisdoms are revealed, knowing that 'emptiness' is 'non-empty'. The Chapter on Ten Forbearances, meditation and wisdom are equal, emptiness and existence are integrated. The Chapter on Asamkhya, since the things that can be counted are numerous, arithmetic cannot exhaust them, indicating the vastness of merit. The Chapter on the Life Span of the Tathagata, time extends to the end of the future. The Chapter on the Abode of Bodhisattvas, space pervades the ten directions. The above six chapters are all the merits of the Bodhisattva's position, which is the cause of Equal Enlightenment, accomplishing the following five chapters. The text and meaning are mutually integrated, and the fruit of Wonderful Enlightenment is complete. About to achieve Wonderful Enlightenment, first realize the Wonderful Dharma, so there is the Chapter on the Inconceivable Dharma of the Buddha. Since the Wonderful Dharma is established, the Wonderful Body must be achieved, so there is the Chapter on the Ocean of Marks of the Ten Bodies. Since the Great Marks are achieved, next explain the good virtues, then there is the Chapter on the Merits of the Light of the Minor Marks. Since the bridge is complete, salvation is merit, and benefiting all things is impartial, then there is the Chapter on the Practices of Samantabhadra. Samantabhadra is in the heart, and the fruit appearance must be presented, then there is the Chapter on the Appearance of the Tathagata. The eighth assembly did not leave the previous place, and reassembled in the Universal Light Hall. There is one chapter in the sutra, named Leaving the World, meaning that the previous seven assemblies generated understanding through differentiated dharmas. This assembly roughly relies on understanding to achieve the practice of perfect integration. Therefore, Universal Wisdom Bodhisattva (Pu Hui Pusa) raised two hundred questions, and Samantabhadra Bodhisattva (Pu Xian Pusa) answered with two thousand practices. Although practicing various methods of conduct, they have no self-nature and are not real appearances. Since moving and constantly existing in the world, it is called Leaving the World. The ninth assembly appeared at the Jetavana Grove while remaining in the Immovable Stillness Enlightenment Place. There is one chapter in the sutra, named Entering the Dharma Realm, meaning that previously it was Leaving the World, and now it is Entering the Dharma Realm, indicating realization. The Buddha entered the Lion's Yawning Samadhi, wanting to enable the masses to have a sudden enlightenment of the Universal Gate. Therefore, Manjushri Bodhisattva (Wen Shu Da Shi) set out from the Good Abode Pavilion and went south to teach, and at the ancient Buddha pagoda east of Fortune City, he met many people and aroused the Bodhi mind. Only Sudhana (Shan Cai Tong Zi) experienced one hundred and ten cities, met good teachers, and each obtained the Samadhi Liberation Gate, and finally arrived at Samantabhadra Bodhisattva, and at the end of each pore, he suddenly realized liberation, containing the same ocean of fruit. Also this --------------------------------------------------------------------------------
Chinese
九会。第一会举所信之佛。第二会能信之心。第三会依信生解。第四会依解起行。第五会依行发愿。第六会三贤位极。圣地将登。第七会中摄因成果。第八会有无双泯。非真妄之可分。第九会境智一如。岂筌蹄之所及。又总言之。初会举依正两报。为所信佛。第九会明其信者。能成佛人。则初末两会。合是一义。则题中佛字也。从第二会至第八会。则彼佛因。则题中华字也。因有阶降。故中七会以则之。果无分限。唯一佛以证之。严者以愿行之华因。严彼法身之佛果也。又佛华严是能传法之人。大方广是所传教之法。以法成人。先云大方广也。以人传法。故云佛华严也。人中摄因成果。唯佛也。法中摄用归体。唯大也。大是所证之法界。佛是能证之大智。佛之与大如光空。空外无光。大外无佛。空光一体。佛冥契不可分也。心缘莫到。言说不及。能诠此义。故以为经。此乃因理故成教。因教以见理。经云。如因日光照。还见于日轮。因佛智慧光。见佛所行道。以佛常故。经法亦常。所以然者。未曾有日舍于光明。经云。阎浮提人。隔须弥山。见日出没。日中住者。常随于日。无有出没。凡隔无明。见佛隐现。诸大菩萨常随于佛。无有隐现。日轮是体。光明为用。未曾有体而不具用。由有光用。行者见道。所作成办。佛 现代汉语译本 九会：第一会阐述所信仰的佛（所信之佛），第二会阐述能生起信仰的心（能信之心），第三会阐述依凭信仰产生理解（依信生解），第四会阐述依凭理解开始修行（依解起行），第五会阐述依凭修行发起誓愿（依行发愿），第六会阐述三贤位的修行达到极致，即将登上圣地（三贤位极，圣地将登），第七会阐述包含因地修行和果地证悟（摄因成果），第八会阐述有和无的对立泯灭，不再能区分真实和虚妄（有无双泯，非真妄之可分），第九会阐述境界和智慧融为一体，不是语言文字所能表达的（境智一如，岂筌蹄之所及）。 总而言之，第一会阐述依报和正报，作为所信仰的佛（依正两报，为所信佛），第九会阐明信仰者能够成就佛的果位（能成佛人），那么最初和最后两会，合起来是一个意思，也就是题目中的‘佛’字所指代的。 从第二会到第八会，阐述了成佛的因地修行（彼佛因），也就是题目中的‘华’字所指代的。因为因地修行有阶梯和次第，所以中间七会用‘则’字来连接。果地的证悟没有分别和界限，唯一佛的果位可以证明这一点（果无分限，唯一佛以证之）。用誓愿和修行的华美之因，来庄严那法身的佛果（严者以愿行之华因，严彼法身之佛果也）。 ‘佛华严’是能够传授佛法的人，‘大方广’是所传授的教法。用佛法来成就人，所以先说‘大方广’。用人来传授佛法，所以说‘佛华严’。在人中包含因地修行和果地证悟，唯有佛才能做到。在佛法中包含作用和归于本体，唯有‘大’才能做到。‘大’是所证悟的法界，佛是能够证悟的大智慧。佛和大，就像光明和虚空，虚空之外没有光明，大之外没有佛。虚空和光明是一体的，佛的证悟是不可分割的（佛冥契不可分也）。 心识的攀缘无法到达，语言的描述无法企及，能够诠释这个意义的，所以称之为‘经’。这是因为理解了真理，所以成就了教法；因为教法，所以能够见到真理。经中说：‘如同凭借阳光的照耀，才能看见太阳的轮廓；凭借佛的智慧之光，才能看见佛所修行的道路。’因为佛是永恒不变的，所以经法也是永恒不变的。之所以这样说，是因为从来没有太阳舍弃光明的。 经中说：‘阎浮提（Jambudvipa，指我们所居住的这个世界）的人，隔着须弥山（Mount Sumeru，佛教宇宙观中的圣山），看见太阳的升起和落下；住在太阳中间的人，总是跟随太阳，没有升起和落下。’凡夫隔着无明，看见佛的隐没和显现；诸大菩萨总是跟随佛，没有隐没和显现。太阳的轮廓是本体，光明是作用，从来没有本体而不具备作用的。因为有光明的作用，修行者才能看见道路，所作所为才能成就，佛也是如此。
English
English version The Nine Assemblies: The first assembly elucidates the Buddha in whom one believes (所信之佛, suo xin zhi fo), the second elucidates the mind that can generate faith (能信之心, neng xin zhi xin), the third elucidates understanding arising from faith (依信生解, yi xin sheng jie), the fourth elucidates practice arising from understanding (依解起行, yi jie qi xing), the fifth elucidates vows arising from practice (依行发愿, yi xing fa yuan), the sixth elucidates the culmination of the Three Worthies' positions, about to ascend to the sacred ground (三贤位极，圣地将登, san xian wei ji, sheng di jiang deng), the seventh elucidates the inclusion of causal practice and fruition of enlightenment (摄因成果, she yin cheng guo), the eighth elucidates the annihilation of the duality of existence and non-existence, no longer able to distinguish between truth and falsehood (有无双泯，非真妄之可分, you wu shuang min, fei zhen wang zhi ke fen), the ninth elucidates the unity of realm and wisdom, not attainable by language and words (境智一如，岂筌蹄之所及, jing zhi yi ru, qi quan ti zhi suo ji). In summary, the first assembly elucidates the dependent and rightful retributions as the Buddha in whom one believes (依正两报，为所信佛, yi zheng liang bao, wei suo xin fo), the ninth assembly clarifies that the believer can achieve Buddhahood (能成佛人, neng cheng fo ren), so the first and last two assemblies together have one meaning, which is what the word 'Buddha' in the title refers to. From the second to the eighth assembly, the causal practice for attaining Buddhahood is elucidated (彼佛因, bi fo yin), which is what the word 'Flower' in the title refers to. Because causal practice has steps and order, the middle seven assemblies are connected with the word '则' (ze). The fruition of enlightenment has no distinctions or boundaries, and only the fruition of one Buddha can prove this (果无分限，唯一佛以证之, guo wu fen xian, wei yi fo yi zheng zhi). Use the beautiful cause of vows and practice to adorn the Dharma body of the Buddha (严者以愿行之华因，严彼法身之佛果也, yan zhe yi yuan xing zhi hua yin, yan bi fa shen zhi fo guo ye). 'Buddha Flower Adornment' (佛华严, Fo Hua Yan) is the one who can transmit the Dharma, 'Great, Expansive, and Vast' (大方广, Da Fang Guang) is the teaching that is transmitted. Use the Dharma to perfect people, so first say 'Great, Expansive, and Vast'. Use people to transmit the Dharma, so say 'Buddha Flower Adornment'. Among people, including causal practice and fruition of enlightenment, only the Buddha can do it. In the Dharma, including function and returning to the essence, only 'Great' can do it. 'Great' is the Dharmadhatu (法界, Fa Jie) that is realized, and the Buddha is the great wisdom that can realize it. The Buddha and the Great are like light and space, there is no light outside of space, and there is no Buddha outside of the Great. Space and light are one, and the Buddha's realization is inseparable (佛冥契不可分也, fo ming qi bu ke fen ye). The clinging of consciousness cannot reach it, and the description of language cannot attain it, so it is called 'Sutra' because it can interpret this meaning. This is because the teaching is achieved by understanding the truth; because of the teaching, the truth can be seen. The sutra says: 'Just as one can see the outline of the sun by the light of the sun; one can see the path practiced by the Buddha by the light of the Buddha's wisdom.' Because the Buddha is eternal and unchanging, the sutra is also eternal and unchanging. The reason for this is that the sun has never abandoned its light. The sutra says: 'People in Jambudvipa (阎浮提, Yan Fu Ti) see the rising and setting of the sun across Mount Sumeru (须弥山, Xu Mi Shan); people who live in the middle of the sun always follow the sun, without rising and setting.' Ordinary people see the Buddha's disappearance and appearance across ignorance; all great Bodhisattvas always follow the Buddha, without disappearance and appearance. The outline of the sun is the essence, and the light is the function, and there has never been an essence without function. Because of the function of light, practitioners can see the path, and what they do can be accomplished, and so is the Buddha. --------------------------------------------------------------------------------
Chinese
法亦尔。则体演法为用。未曾有佛而不说经。由闻思法。知出离道。修戒定慧。悉得成就。经云。如有大经卷。量等三千界。在于一尘内。一切尘亦然。有一聪慧人。净眼普明见。破尘出经卷。广饶益众生。故云大方广佛华严经。但文义深。难可备陈。随分见闻。滥为称赞。傥一句一偈。与理相应。伏愿。福祐无疆。上资圣寿。 贞元八年四月二十一日安国寺沙门静居进上 辛酉秋七月初三日依高山寺古藏内所传本书写之初六日一校毕 西山梅村住庵善妙寺道栋书 现代汉语译本：佛法也是如此。体现佛法的作用。没有哪位佛陀不宣说佛经。通过听闻和思考佛法，从而知晓脱离轮回的道路。修习戒、定、慧，全部都能成就。《经》中说：‘如果有一部巨大的经卷，它的体积相当于三千大千世界，存在于一粒微尘之内，每一粒微尘都是如此。有一位聪慧的人，用清净的眼睛普遍而明晰地看见，打破微尘取出经卷，广泛地饶益众生。’所以说《大方广佛华严经》。只是经文的意义深奥，难以全部陈述。我只是随自己所见所闻，冒昧地加以称赞。倘若有一句或一偈，与真理相应，恳请佛菩萨保佑，福德庇佑无边无际，以此功德上报圣上的福寿。 贞元八年四月二十一日，安国寺沙门静居敬上。 辛酉年秋七月初三日，依据高山寺古藏内所传的本书抄写，初六日校对完毕。 西山梅村住庵善妙寺道栋书。
English
English version: The Dharma is also like this. It embodies the Dharma's function. There has never been a Buddha who did not expound the scriptures. Through hearing and contemplating the Dharma, one comes to know the path of liberation. By practicing morality (戒, Śīla), concentration (定, Samādhi), and wisdom (慧, Prajñā), all can be accomplished. The Sutra says: 'If there is a great scripture, its volume equal to three thousand worlds (三千界, Tri-sāhasra-mahā-sāhasra-loka-dhātu), existing within a single dust mote, and every dust mote is like this. There is a wise person, who sees universally and clearly with pure eyes, breaks open the dust mote and extracts the scripture, extensively benefiting sentient beings.' Therefore, it is called the *Great Vaipulya Buddha Avatamsaka Sutra* (大方广佛华严经, Mahāvaipulya Buddhāvataṃsaka Sūtra). However, the meaning of the text is profound and difficult to fully explain. I am just presumptuously praising it according to what I have seen and heard. If even a single phrase or verse corresponds to the truth, I earnestly pray that the Buddhas and Bodhisattvas protect and bless us with boundless merit, and with this merit, I repay the Emperor's longevity. Respectfully presented by the Shramana Jingju of Anguo Temple on the 21st day of the fourth month of the eighth year of the Zhenyuan era. Copied on the 3rd day of the seventh month of autumn in the Xin You year, based on the book transmitted within the ancient collection of Kosanji Temple, and proofread on the 6th day. Written by Daodong of Zenmyo Temple, residing in Meimura Hermitage, Xishan. --------------------------------------------------------------------------------