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大正藏第 45 册 No. 1871 华严经旨归 No. 1871 华严经旨归 唐京兆西崇福寺沙门法藏述 夫以。主教圆通尽虚空于尘刹。帝珠方广揽法界于毫端。无碍镕融卢舍那之妙境。有崖斯泯普贤眼之玄鉴。浩汗微言实叵寻其旨趣。宏深法海尤罕测于宗源。今略举大纲开兹十义。撮其机要称曰旨归。庶探玄之士粗识其致焉。 一说经义 二说经时 三说经佛 四说经众 五说经仪 六辩经教 七显经义 八释经意 九明经益 十示经圆 说经处第一 夫圆满教起必周侧于尘方。既为尽法界之谈。讵可分其处别。今从狭至宽略开十处。初此阎浮。二周百亿。三尽十方。四遍尘道。五通异界。六该别尘。七归华藏。八重摄刹。九犹帝网。十余佛同。初此阎浮者。谓此阎浮菩提树等七处八会。说此经法。二周百亿者。谓尽此娑婆百亿阎浮觉树王等。同时俱说。三尽十方者。谓尽于十方虚空法界。所有一切须弥山界。无不同时皆说此法。如光明觉品说。四遍尘道者。谓于十方虚空界中。一一尘处皆有彼刹。悉于其中演说此经五通异界者。谓树形等异类世界。有不可说佛刹微尘等。一一流类皆遍十方虚空法界。为与前须弥山界等。互不相碍。各于其中转尊 法轮。六该别尘者。谓尽虚空界一一尘道。各亦同前摄自同类无量刹海。而于其中亦说此经。七归华藏者。谓此等一切杂染世界各皆同尽。唯是莲华藏庄严世界海数过刹尘。一一皆悉遍周法界不相障碍。悉于其中演说斯法。八重摄刹者。于此华藏一一尘。皆摄无边诸佛刹海。皆于其中说此经法。九犹帝网者。彼一一微尘。既各摄此无尽刹海。即此刹等复有微尘。彼诸尘内复有刹海。是即尘尘既其不尽。刹刹亦复不穷。如因陀罗网重重具十不可说其分量也。上来总是卢舍那佛说华严处。问若如上说。即七处八会皆悉杂乱。如上忉利天处说十住时。既遍虚空周侧毛道。未知夜摩等处亦说十住不。设尔何失。二俱有过。若彼不说即说处不遍。若彼亦说。何故经中云。忉利说十住法。夜摩等处说十行等。答此说十住忉利天处。既遍十方一切尘道。是故夜摩等处皆有忉利。即于如此遍夜摩等忉利天处说十住。是故忉利无不普遍。仍非夜摩。夜摩等处说十行等。皆亦遍于忉利等处。仍非忉利当知亦尔。若约十住与十行等全位相摄。即彼此互无各遍法界。若约诸位相资。即此彼互有同遍法界。余一一品一一文处。皆亦如是。准以思之。十余佛同者。如此一佛说华严处如是不同。是即十方一切余佛。各说华严处皆不同。准前知之。经云 现代汉语译本 法轮。六该别尘者，是指穷尽虚空界中每一个微尘所包含的道路，都各自如同前面所说的那样，摄取与其同类的无量刹土之海。并且在这些刹土之海中也宣说此经（《华严经》）。 七归华藏者，是指这些所有杂染的世界都各自穷尽，唯有莲华藏庄严世界海的数量超过了刹尘。每一个世界海都遍布整个法界，互不障碍，并且都在其中演说此法。 八重摄刹者，是指在这华藏世界海的每一个微尘中，都摄取了无边的诸佛刹土之海，并且都在其中宣说此经之法。 九犹帝网者，是指那每一个微尘，既然各自摄取了这无尽的刹土之海，那么这些刹土等中又包含有微尘，那些微尘内又包含有刹土之海。这就是微尘与微尘之间无穷无尽，刹土与刹土之间也永无止境，如同因陀罗网（Indra's net）一样重重叠叠，具备十个不可说的分量。 以上所说的，总的来说是卢舍那佛（Vairocana Buddha）宣说《华严经》的处所。 问：如果像上面所说的那样，那么七处八会（seven locations and eight assemblies）岂不是都杂乱无章了？比如在上面忉利天（Trayastrimsa Heaven）处宣说十住（Ten Abodes）时，既然遍布虚空，周匝毛孔，那么不知道夜摩天（Yama Heaven）等处是否也宣说十住？如果这样假设，会有什么缺失？ 答：两种假设都有过失。如果他们没有宣说，那么就说明宣说的处所不遍及一切。如果他们也宣说了，那么为什么经中说，‘忉利天宣说十住之法，夜摩天等处宣说十行（Ten Practices）等’？ 答：此地所说的在忉利天处宣说十住，既然遍布十方一切微尘之道，所以夜摩天等处都有忉利天，即在如此遍布夜摩天等的忉利天处宣说十住。因此，忉利天无所不普遍，但仍然不是夜摩天。夜摩天等处宣说十行等，也都遍布于忉利天等处，但仍然不是忉利天，应当知道也是如此。如果按照十住与十行等全位相摄的观点来看，那么彼此之间互相没有各自遍布法界的情况。如果按照诸位相资的观点来看，那么彼此之间互相有共同遍布法界的情况。其余每一品、每一文处，都也应当像这样，以此类推思考。 十余佛同者，是指如此一佛宣说《华严经》的处所如此不同，那么十方一切其余诸佛，各自宣说《华严经》的处所也都不相同，参照前面所说的就可以知道了。经中说
English
English version The 'Dharma Wheel. Six: Each Dust Separately' refers to each path of dust in the exhausted realm of space, each also like the previous, encompassing countless Buddha-lands' oceans of the same kind. And within them, this Sutra (Avatamsaka Sutra) is also expounded. Seven: Returning to the Flower Treasury' means that all these defiled worlds are each exhausted, only the adorned ocean of the Lotus Flower Treasury World exceeds the number of lands' dust. Each and every one pervades the entire Dharma Realm without obstructing each other, and within them, this Dharma is expounded. Eight: Repeatedly Encompassing Lands' means that in each dust of this Flower Treasury, it encompasses boundless oceans of Buddha-lands, and within them, this Sutra's Dharma is expounded. Nine: Like Indra's Net' means that each and every one of those minute dust particles, since each encompasses this endless ocean of lands, then these lands and others also contain minute dust particles, and within those dust particles, there are oceans of lands. This means that dust particles are inexhaustible, and lands are also endless, like Indra's net, layer upon layer, possessing ten unspeakable quantities. The above, in general, is the place where Vairocana Buddha expounds the Avatamsaka Sutra. Question: If it is as described above, wouldn't the seven locations and eight assemblies be all mixed up? For example, when the Ten Abodes are expounded in the Trayastrimsa Heaven, since it pervades space and the pores of the skin, I wonder if the Yama Heaven and other places also expound the Ten Abodes? If this is assumed, what would be the deficiency? Answer: Both assumptions have faults. If they did not expound it, then it means that the place of exposition does not pervade everything. If they also expounded it, then why does the Sutra say, 'The Trayastrimsa Heaven expounds the Dharma of the Ten Abodes, the Yama Heaven and other places expound the Ten Practices, etc.'? Answer: The Ten Abodes expounded in the Trayastrimsa Heaven, as mentioned here, since it pervades all the paths of dust in the ten directions, therefore the Yama Heaven and other places all have Trayastrimsa Heaven, that is, the Ten Abodes are expounded in the Trayastrimsa Heaven that pervades the Yama Heaven and other places. Therefore, the Trayastrimsa Heaven is universally pervasive, but it is still not the Yama Heaven. The Ten Practices, etc., expounded in the Yama Heaven and other places, also pervade the Trayastrimsa Heaven and other places, but it is still not the Trayastrimsa Heaven, it should be known that it is also like this. If viewed from the perspective of the Ten Abodes and the Ten Practices, etc., fully encompassing each other, then there is no mutual pervasion of the Dharma Realm. If viewed from the perspective of mutual support between the positions, then there is a mutual common pervasion of the Dharma Realm. The remaining each chapter and each passage should also be like this, think about it by analogy. Ten: Other Buddhas are the Same' means that the places where one Buddha expounds the Avatamsaka Sutra are so different, then the places where all the other Buddhas in the ten directions each expound the Avatamsaka Sutra are also different, refer to what was said before to know it. The Sutra says --------------------------------------------------------------------------------
Chinese
。三世诸佛已说今说当说。又云。我不见有诸世界彼诸如来。不说此法。又如证法菩萨所说。当知余佛无不同说。问余佛说处与舍那说处。为相见不。设尔何失。二俱有过。谓若相见即乖相遍。若不相见不成主伴。答互为主伴通有四句。谓主主不相见。伴伴亦尔。各遍法界彼此互无故无相见。主之与伴其必相见。伴主亦尔共遍法界。此彼互有故。无不相见。如舍那为主证处为伴。无有主而不俱伴故。舍那与证处同遍法界。设于东方证法来处彼有。舍那还有东方而来作证。如是一一具具远近。皆同遍周法界。一切尘道无障无碍。思之可见。 说经时第二 夫以。常恒之说。前后际而无涯。况念劫圆融岂可辨其时分。今略举短修分齐。析为十重。初唯一念。二尽七日。三遍三际。四摄同类。五收异劫。六念摄劫。七复重收。八异界时。九彼相入。十本收末。初唯一念者。谓于一刹那中。即遍如前无尽之处。顿说如此无边法海。二尽七日者。谓佛初成道。于第二七日。普遍如前处说此经法。三遍三际者。谓尽前后际各无边劫。常在彼界恒说此法。初无惭息。如不思议品说。四摄同类者。谓彼一切无边劫中。一一劫内各摄无量同类劫海。常说此法。五收异劫者。谓一一劫各摄无量异类劫海。如长劫摄短劫等。恒说 现代汉语译本：三世诸佛已经说过、现在正在说、将来要说的（都是此法）。又说：‘我没有见到任何世界中的如来，不宣说此法的。’又如证法菩萨所说：‘应当知道其余诸佛没有不同样宣说此法的。’问：其余诸佛宣说此法的地方，与毗卢遮那佛（Vairocana，意为光明遍照）宣说此法的地方，是否互相看见？如果这样假设，会有什么过失？两种假设都有过失。如果互相看见，就违背了‘相遍’（一切法互相周遍）的道理；如果不互相看见，就不能成立主伴关系。答：互为主伴，总共有四句：主和主不互相看见，伴和伴也不互相看见，因为各自周遍法界，彼此互相没有，所以不互相看见。主和伴必定互相看见，伴和主也是如此，共同周遍法界，此彼互相具有，所以没有不互相看见的。比如毗卢遮那佛为主，证法处为伴，没有主而不具备伴的缘故，毗卢遮那佛与证法处共同周遍法界。假设在东方证法处出现的地方，那里有毗卢遮那佛从东方而来作证。像这样，一一具备，无论远近，都共同周遍法界，一切尘道没有障碍。仔细思考就可以明白。 说经时第二 以常恒之说，前后际而无涯。何况念劫圆融，岂可辨其时分。现在略举短修的分齐，分析为十重。第一重是唯一念，第二重是尽七日，第三重是遍三际，第四重是摄同类，第五重是收异劫，第六重是念摄劫，第七重是复重收，第八重是异界时，第九重是彼相入，第十重是本收末。第一重唯一念，是指在一刹那中，就周遍如前面所说的无尽之处，顿时宣说如此无边的法海。第二重尽七日，是指佛陀最初成道，在第二个七日里，普遍如前面所说的地方宣说此经法。第三重遍三际，是指穷尽前后际各自无边的劫数，常常在那样的世界恒常宣说此法，从不停止，如《不思议品》所说。第四重摄同类，是指在那一切无边的劫数中，每一个劫数内各自摄取无量同类的劫海，常常宣说此法。第五重收异劫，是指每一个劫数各自摄取无量异类的劫海，如长劫摄取短劫等，恒常宣说。
English
English version: The Buddhas of the three times have already spoken, are now speaking, and will speak (all of this Dharma). It is also said: 'I have not seen any Tathagatas in any world who do not proclaim this Dharma.' Furthermore, as the Dharma-Witnessing Bodhisattva said: 'It should be known that the other Buddhas do not speak differently.' Question: Do the places where the other Buddhas speak and the place where Vairocana (Vairocana, meaning 'light shining everywhere') speaks see each other? If this is assumed, what fault would there be? Both assumptions have faults. If they see each other, it contradicts the principle of 'mutual pervasion' (all dharmas pervading each other); if they do not see each other, the relationship of principal and attendant cannot be established. Answer: Mutually being principal and attendant has four possibilities in total: principal and principal do not see each other, and attendant and attendant are also the same, because they each pervade the Dharma Realm, and there is no mutual presence, so they do not see each other. The principal and the attendant must see each other, and the attendant and the principal are also like this, jointly pervading the Dharma Realm, with mutual presence, so there is no non-seeing. For example, Vairocana is the principal, and the Dharma-Witnessing place is the attendant. Because there is no principal without attendants, Vairocana and the Dharma-Witnessing place jointly pervade the Dharma Realm. Suppose that in the east, where the Dharma-Witnessing place appears, there is Vairocana coming from the east to bear witness. Like this, each and every one is fully equipped, whether near or far, jointly pervading the Dharma Realm, with all the paths of dust being unobstructed. Thinking about it, it can be understood. The Second Section on the Time of Speaking the Sutra Because the teaching of constancy and permanence extends endlessly across the past and future, how can one discern the time divisions of the perfect fusion of thought-instants and kalpas? Now, let us briefly outline the divisions of short cultivation, analyzing them into ten layers. The first layer is a single thought-instant, the second is the exhaustion of seven days, the third is pervading the three times, the fourth is encompassing similar types, the fifth is collecting different kalpas, the sixth is thought-instant encompassing kalpas, the seventh is repeated collection, the eighth is different realm times, the ninth is their mutual entry, and the tenth is the fundamental encompassing the derivative. The first layer, a single thought-instant, refers to, within a single kshana (kshana, an extremely short unit of time), pervading the endless places mentioned before, instantly proclaiming such a boundless ocean of Dharma. The second layer, the exhaustion of seven days, refers to the Buddha initially attaining enlightenment, and in the second seven days, universally proclaiming this Sutra Dharma in the places mentioned before. The third layer, pervading the three times, refers to exhausting the boundless kalpas of the past and future, constantly proclaiming this Dharma in those realms, without ceasing, as described in the 'Inconceivable' chapter. The fourth layer, encompassing similar types, refers to, within all those boundless kalpas, each kalpa encompassing countless similar kalpa-oceans, constantly proclaiming this Dharma. The fifth layer, collecting different kalpas, refers to each kalpa collecting countless different kalpa-oceans, such as long kalpas collecting short kalpas, constantly proclaiming. --------------------------------------------------------------------------------