Chinese
此经。六念摄劫者。于一念中。即摄如上无量前后同异劫海。如是念念尽前后际。一一念中。皆各普摄一切诸劫。皆亦如是。如是时劫。常说此法。七复重收者。此一念中所摄劫内。复有诸念。而彼诸念复摄诸劫。是即念念既其不尽。劫劫亦复不穷。如因陀罗网重重无尽。思之可见。八异界时者。如树形等无量无边。异类世界时劫不同分齐各别。并尽彼时分常说此经。九彼相摄者。即彼异界所有时劫。亦各别相收。或互相摄。若念若劫无尽同前。悉于彼时恒说此法。十本收末者。如华藏界中以非劫为劫。劫即非劫。念等亦尔。以时无长短离分限故。以染时分说彼劫故。以时无别体依法上立。法既融通。时亦随尔。于此无量时劫。常说华严初无休息。问准此所说。说华严会总无了时。何容有此一部经教。答为下劣众生。于无尽说中。略取此等结集流通故。有此一部。令其见闻方便。引入无际限中。如观牖隙见无际虚空。当知此中道理亦尔。观此一部见无边法海。又复即此一部。是无边劫海之说以结通。文无分齐故。一说即是一切说故。问若此多劫常恒说者。何故如来有涅槃耶。答说此经佛本不涅槃。法界品中开旃檀塔。见三世佛无涅槃者。又复以此初时既摄多劫。是故示现涅槃。亦在此中。以摄化威仪之中涅槃。亦是说 现代汉语译本 此经以六念（指念佛、念法、念僧、念戒、念施、念天）来统摄时劫，在一念之中，就统摄了如上面所说的无量前后不同时期的劫海（kalpa，佛教时间单位）。像这样念念之间穷尽前后际，每一个念头中，都普遍统摄一切诸劫，一切时劫都是这样。在这样的时劫中，常说此法（指《华严经》）。 七复重收是指，在这一个念头所统摄的劫内，又有诸多的念头，而那些念头又统摄着诸多的劫。这就是说，念头念念不尽，劫数也无穷无尽，就像因陀罗网（Indra's net）一样重重无尽，可以思考体会。 八异界时是指，像树形等无量无边的不同种类世界，它们的时劫不同，分际各别，都在那个时候常说此经。 九彼相摄是指，那些不同世界所有的时劫，也各自互相统摄，或者互相摄入。念头和劫数都是无尽的，和前面所说的一样，都在那个时候恒常地说此法。 十本收末是指，像华藏世界（Lotus Treasury World）中，以非劫为劫，劫即非劫，念头等等也是这样。因为时间没有长短，没有界限的缘故。因为以染污的时间来述说那些劫数的缘故。因为时间没有别的本体，是依附于法而建立的。法既然融通，时间也随着这样。在这无量时劫中，常说《华严经》，从没有停止休息。 问：按照你所说的，说《华严经》法会总没有结束的时候，怎么会有这一部经教呢？ 答：为了下劣的众生，在无尽的说法中，略取这些内容结集流通，所以有这一部经。让他们见闻，方便地进入无际的境界中。就像从窗户的缝隙中看到无际的虚空一样。应当知道这里面的道理也是这样。观看这一部经，就能见到无边的法海。而且，这一部经，就是无边劫海的说法，因为它的结构是贯通的，文句没有界限的缘故。说一次，就是说一切。 问：如果这样多劫常恒地说，为什么如来（Tathagata）还有涅槃（Nirvana）呢？ 答：说这部经的佛，本来就没有涅槃。《法界品》中打开旃檀塔，见到三世佛没有涅槃。而且，因为最初的时候已经统摄了多劫，所以示现涅槃，也在此中。以统摄教化威仪之中涅槃，也是说法。
English
English version This sutra, with the Six念 (six kinds of mindfulness: Buddha, Dharma, Sangha, precepts, generosity, and heaven), encompasses kalpas. In one念 (thought-moment), it encompasses the immeasurable past and future kalpa-oceans (kalpa: a cosmic period of time in Buddhism) mentioned above. Thus, thought after thought, exhausting the past and future, each thought universally encompasses all kalpas, and all times and kalpas are like this. In such times and kalpas, this Dharma (referring to the Avatamsaka Sutra) is constantly expounded. The 'sevenfold repeated inclusion' means that within the kalpa encompassed by this one念, there are many念, and those念 encompass many kalpas. That is to say,念 after念 are inexhaustible, and kalpas are also endless, like Indra's net, endlessly layered, which can be contemplated and understood. The 'eight different realm times' refers to the countless different kinds of worlds, such as tree-shaped worlds, where their times and kalpas are different, with distinct boundaries, and at those times, this sutra is constantly expounded. The 'nine mutual inclusions' means that the times and kalpas of those different worlds also mutually encompass each other, or mutually include each other.念 and kalpas are endless, as mentioned before, and at those times, this Dharma is constantly expounded. The 'ten root encompassing the branch' refers to, like in the Lotus Treasury World (Lotus Treasury World), non-kalpas are taken as kalpas, and kalpas are non-kalpas, and念 and so on are also like this. Because time has no length or shortness, and no limits. Because defiled time is used to describe those kalpas. Because time has no separate entity, it is established based on the Dharma. Since the Dharma is all-pervasive, time also follows accordingly. In these immeasurable times and kalpas, the Avatamsaka Sutra is constantly expounded, without rest. Question: According to what you said, the Avatamsaka Sutra assembly never ends, how can there be this one scripture? Answer: For the sake of inferior beings, in the endless exposition, these contents are briefly extracted, compiled, and circulated, so there is this one scripture. Let them see and hear it, and conveniently enter the boundless realm. Just like seeing the boundless void through a crack in the window. You should know that the principle here is also like this. By observing this one scripture, you can see the boundless Dharma-ocean. Moreover, this one scripture is the exposition of the boundless kalpa-ocean, because its structure is interconnected, and the sentences have no boundaries. To say it once is to say everything. Question: If it is constantly expounded in this way for many kalpas, why does the Tathagata (Tathagata) still have Nirvana (Nirvana)? Answer: The Buddha who expounds this sutra originally does not have Nirvana. In the 'Dharmadhatu Chapter', opening the sandalwood stupa, the Buddhas of the three times are seen without Nirvana. Moreover, because the initial time has already encompassed many kalpas, the manifestation of Nirvana is also within this. Nirvana within the encompassing of teaching and demeanor is also an exposition. --------------------------------------------------------------------------------
Chinese
法摄生与成道说法。无差别故。是故说法总无休时。复次舍那佛常在华藏。恒时说法。初无涅槃如常住故。 说经佛第三 问说此经佛卢舍那身。既在如前无尽时处。其佛为是一身。为是多身。设尔何失。二俱有过。谓若是一身。何故一切刹中各全现耶。若是多身。何故经言而不分身。又云。而如来身亦不往彼。答此卢舍那法界身云无障碍故。常在此处即在他处。故远在他方恒住此故。身不分异亦非一故。同时异处一身圆满。皆全现故。一切菩萨不能思故。今显此义略辨十重。一用周无碍。二相遍无碍。三寂用无碍。四依起无碍。五真应无碍。六分圆无碍。七因果无碍。八依正无碍。九潜入无碍。十圆通无碍。初用周无碍者。于上念劫刹尘等处。卢舍那佛显法界身云。业用无边周侧如上。一一尘刹一一念劫摄生威仪。或现八相或三乘形。或五趣身或六尘境。身云差别名号不同。业用多端不可称说。华严佛境界分云。卢舍那佛于一尘中。示现十佛世界微尘数等多威仪路。以摄众生。如一尘一切尘亦尔。如一佛一切佛亦尔。故知如是应机现身。无尽无尽不可说也。又云。如此见佛坐师子座。一切尘中亦复如是。二相遍无碍者。于上一一差别用中。一一各摄一切业用。如在胎中。则有出家成道等类。如是一切自 现代汉语译本 法摄生与成道，其说法并无差别。因此，说法总是没有停歇的时候。而且，卢舍那佛（Vairocana Buddha，意为光明遍照）常在华藏世界（Lotus Treasury World），恒常说法，最初就没有涅槃（Nirvana，意为寂灭）的状态，因为祂是常住的。 说经佛第三 问：宣说此经的佛，其卢舍那身（Vairocana body）既然如前所说，存在于无尽的时间和空间中，那么这位佛是一个身，还是多个身？如果这样假设，会有什么过失？两种说法都有过失。如果是一个身，为何在一切刹土（Buddha-field，意为佛国）中都完全显现？如果是多个身，为何经中说祂不分身？又说，‘而如来身也不往彼’？ 答：此卢舍那佛的法界身（Dharmadhatu body，意为法界之身）因为没有障碍，所以常在此处，即在他处。因此，虽然遥远地在他方，却恒常住于此处。身不分异，也不是唯一的，同时在不同的地方，一个身圆满地完全显现。这一切菩萨（Bodhisattva，意为觉有情）都无法思议。现在为了显明这个道理，略微辨析十重无碍：一、用周无碍；二、相遍无碍；三、寂用无碍；四、依起无碍；五、真应无碍；六、分圆无碍；七、因果无碍；八、依正无碍；九、潜入无碍；十、圆通无碍。 初用周无碍，是指在上念劫（thought-moment kalpa）刹尘（Buddha-field dust）等处，卢舍那佛显现法界身云，其业用无边，周遍如上所述。每一个尘刹，每一个念劫，都包含着摄受众生的威仪，或者显现八相成道（eight stages of Buddha's life），或者显现三乘（three vehicles）之形，或者显现五趣（five realms）之身，或者显现六尘（six sense objects）之境。身云的差别，名号的不同，业用的繁多，都不可称说。《华严佛境界分》中说，卢舍那佛在一粒微尘中，示现十佛世界微尘数那么多的威仪路，以此来摄受众生。如同一粒微尘，一切微尘也是如此；如同一尊佛，一切佛也是如此。所以可知，像这样应机显现的身，是无尽无尽不可说的。又说，‘如此见佛坐师子座（lion throne），一切尘中也同样如此。’ 二相遍无碍，是指在上面每一个差别的业用中，每一个都各自摄受一切业用。比如在胎中，就有出家成道等类，像这样一切自
English
English version The teachings on how the Dharma encompasses both the sustenance of life and the attainment of enlightenment are without difference. Therefore, the teaching of the Dharma never ceases. Furthermore, Vairocana Buddha (meaning 'the Buddha who illuminates everywhere') is always in the Lotus Treasury World (a realm of infinite beauty and purity), constantly teaching the Dharma, and initially without Nirvana (meaning 'liberation from suffering') because He is eternally abiding. The Buddha Who Speaks the Sutra, Part 3 Question: The Buddha who speaks this sutra, whose Vairocana body (the body of the all-pervading Buddha) is, as previously stated, in endless time and space, is this Buddha one body or many bodies? What fault would there be in either assumption? Both have faults. If it is one body, why does it fully appear in every Buddha-field (a pure land presided over by a Buddha)? If it is many bodies, why does the sutra say that He does not divide His body? And it also says, 'And the Tathagata's body also does not go there'? Answer: This Dharmadhatu body (the body encompassing all phenomena) of Vairocana Buddha is without obstruction, so it is always here and also in other places. Therefore, although far away in other directions, He constantly abides here. The body is not divided, nor is it one; simultaneously in different places, one body is perfectly and completely manifested. All Bodhisattvas (beings on the path to Buddhahood) cannot fathom this. Now, to clarify this meaning, I will briefly explain the ten aspects of non-obstruction: 1. Unobstructed in Function; 2. Unobstructed in Appearance; 3. Unobstructed in Stillness and Function; 4. Unobstructed in Dependent Arising; 5. Unobstructed in Truth and Response; 6. Unobstructed in Division and Perfection; 7. Unobstructed in Cause and Effect; 8. Unobstructed in Dependence and Correctness; 9. Unobstructed in Penetration; 10. Unobstructed in Perfect Interpenetration. First, 'Unobstructed in Function' means that in the above-mentioned thought-moment kalpas (an immeasurably long period of time) and Buddha-field dusts (countless particles representing Buddha-fields), Vairocana Buddha manifests the Dharma-realm body cloud, whose karmic functions are boundless and pervasive as described above. In each dust particle and each thought-moment kalpa, it encompasses the dignified conduct of saving beings, or manifests the eight stages of enlightenment (the key events in the Buddha's life), or manifests the forms of the three vehicles (the paths to liberation), or manifests the bodies of the five realms (the realms of existence), or manifests the realms of the six sense objects (the objects of perception). The differences in the body cloud, the differences in names, and the multiplicity of karmic functions are all beyond description. The 'Buddha-field Division' of the Avatamsaka Sutra says that Vairocana Buddha, in a single dust particle, demonstrates as many dignified paths as there are dust particles in ten Buddha-worlds, in order to save sentient beings. As it is in one dust particle, so it is in all dust particles; as it is in one Buddha, so it is in all Buddhas. Therefore, it is known that such responsive manifestations of the body are endless and indescribable. It also says, 'As you see the Buddha sitting on the lion throne, so it is in all dust particles.' Second, 'Unobstructed in Appearance' means that in each of the above-mentioned differentiated functions, each one encompasses all karmic functions. For example, in the womb, there are those who renounce the world and attain enlightenment, and so on, all self- --------------------------------------------------------------------------------
Chinese
在无碍。如经微细中说。三寂用无碍者。虽现如是无边自在。然不作意不起念虑。常在三昧不碍起用。不思议品云。于一念中。悉能示现一切三世佛。教化一切众生。而不舍离诸佛寂灭无二三昧。是为诸佛不可譬喻不可思议境界。如末尼雨宝天鼓出声。皆无功用任运成就。四依起无碍者。如此所现虽无功用。皆依海印三昧之力。而得显现。经云。一切示现无有余。海印三昧势力故。五真应无碍者。则此应现无尽身云即无生灭。则是法身平等一味。不碍业用无有限量。经云。法身多门现十方。如是真应理事混融无障无碍。是佛境界也。六分圆无碍者。则此遍法界卢舍那身。一一支分一一毛孔。皆亦有自舍那全身。是故分处则是圆满。法界品云。如来一毛孔中。出一切佛刹微尘等化身云。充满一切世界不可思议故。亦于毛孔。则现十方尽穷法界。一切诸佛一毛孔中。尽过去际一切如来。次第显现不可思议。故经偈云。如来无量功德海。一一毛孔皆悉现。又如法界品中。普贤支节及毛孔亦现可知。七因果无碍者。谓于身分及毛孔处。现自舍那往昔本生行菩萨行所受之身。及所成行事。亦现十方一切菩萨身云及行。经中佛眉间出胜音等尘数菩萨。八依正无碍者。谓此身云则作一切器世间。经云。或作日月游虚空。或作河池井泉 现代汉语译本 在无碍方面。《华严经》在微细处这样说：‘三寂用无碍’是指，虽然显现如此无边的自在，却不刻意造作，不起心动念，常在三昧（Samadhi，禅定）中，不妨碍起用。在《不可思议品》中说：‘在一念之中，完全能够示现一切三世（过去、现在、未来）的佛，教化一切众生，而不舍离诸佛寂灭无二的三昧。’这就是诸佛不可比喻、不可思议的境界。就像摩尼宝珠（Mani，如意宝珠）降下宝物，天鼓发出声音，都是没有功用而自然成就的。 四依起无碍方面，如此所显现的虽然没有功用，都是依靠海印三昧（Samudramudra Samadhi）的力量而得以显现。《华严经》说：‘一切示现没有遗漏，都是海印三昧的势力。’ 五真应无碍方面，那么这应现无尽的身云，就是没有生灭的。这就是法身（Dharmakaya）平等一味，不妨碍业用，没有**。《华严经》说：‘法身从多门显现于十方，’这样真应（真实与应化）理事混融，没有障碍，没有阻碍，是佛的境界。 六分圆无碍方面，那么这遍布法界的卢舍那佛（Vairocana）身，每一个支分，每一个毛孔，都有其自身的卢舍那佛全身。因此，分割之处就是圆满。《华严经·法界品》说：‘如来一个毛孔中，出现一切佛刹微尘数（Buddhakṣetra-rajas）的化身云，充满一切世界，不可思议。’也在毛孔中，显现十方穷尽法界的一切诸佛。一个毛孔中，显现尽过去际的一切如来，次第显现，不可思议。’所以经中的偈颂说：‘如来无量功德海，每一个毛孔都完全显现。’又如《法界品》中，普贤菩萨（Samantabhadra）的支节和毛孔也显现，可以知道。 七因果无碍方面，是指在身分和毛孔处，显现自身卢舍那佛往昔的本生（Jataka）行菩萨行所受之身，以及所成就的行事。也显现十方一切菩萨身云以及他们的修行。《华严经》中，佛眉间放出胜音等尘数菩萨。 八依正无碍方面，是指这身云就化作一切器世间（Bhajana-loka，容纳有情众生的物质世界）。《华严经》说：‘或者化作日月在空中游行，或者化作河流池塘井泉。’