English
English version In terms of unobstructedness. The Sutra says in detail: 'The unobstructedness of the three silences and functions' means that although such boundless freedom is manifested, there is no deliberate action, no arising of thoughts, and it is always in Samadhi (禅定), without hindering the arising of functions. The 'Inconceivable Chapter' says: 'In one thought, one can fully manifest all the Buddhas of the three times (past, present, and future), teach all sentient beings, and not abandon the Samadhi of the Buddhas' silence and non-duality.' This is the incomparable and inconceivable realm of the Buddhas. Just like the Mani jewel (如意宝珠) raining down treasures and the heavenly drum emitting sounds, all are achieved naturally without effort. In terms of the unobstructedness of the four reliances, although what is manifested in this way has no function, it is all manifested by relying on the power of the Samudramudra Samadhi (海印三昧). The Avatamsaka Sutra says: 'All manifestations are without omission, all due to the power of the Samudramudra Samadhi.' In terms of the unobstructedness of the five truths and responses, then this endlessly manifested cloud of bodies is without birth or death. This is the Dharmakaya (法身) being equal and of one taste, without hindering karmic functions and without **. The Avatamsaka Sutra says: 'The Dharmakaya manifests in the ten directions through many doors.' In this way, the intermingling of truth and response (reality and manifestation), principle and phenomena, is without obstruction or hindrance, and is the realm of the Buddha. In terms of the unobstructedness of the six divisions and perfections, then this body of Vairocana (卢舍那佛) that pervades the Dharma Realm, each limb and each pore, all have their own complete body of Vairocana. Therefore, the divided places are complete. The 'Dharma Realm Chapter' of the Avatamsaka Sutra says: 'From one pore of the Tathagata, clouds of transformed bodies equal to the dust particles of all Buddha lands (Buddhakṣetra-rajas) emerge, filling all worlds, which is inconceivable.' Also, in the pores, all the Buddhas of the ten directions, exhausting the Dharma Realm, are manifested. In one pore, all the Tathagatas of the past, exhausting the past, are manifested in sequence, which is inconceivable.' Therefore, the verse in the Sutra says: 'The Tathagata's immeasurable ocean of merit, is fully manifested in each and every pore.' Furthermore, as in the 'Dharma Realm Chapter', the limbs and pores of Samantabhadra (普贤菩萨) are also manifested, which can be known. In terms of the unobstructedness of the seven causes and effects, it refers to the manifestation, in the body parts and pores, of the body received by one's own Vairocana Buddha in the past, in his Jataka (本生) practice of the Bodhisattva path, as well as the accomplished actions. It also manifests the clouds of bodies of all Bodhisattvas in the ten directions and their practices. In the Avatamsaka Sutra, the Buddha emits from his brow a number of Bodhisattvas equal to the dust particles of the sound of victory. In terms of the unobstructedness of the eight dependent and proper, it refers to this cloud of bodies transforming into all the container world (Bhajana-loka, the material world that contains sentient beings). The Avatamsaka Sutra says: 'Or transforming into the sun and moon traveling in the sky, or transforming into rivers, ponds, wells, and springs.' --------------------------------------------------------------------------------
Chinese
等。一切世界海。又亦潜身入彼诸刹。一一微细尘毛等处。皆有佛身圆满普遍。经云。佛身充满诸法界也。又彼所入一切刹海。总在如来一毛孔现。经云。无量刹海处一毛。悉坐菩提莲华座。遍满一切诸法界。一切毛孔自在现。普贤亦云。一切诸佛及刹土。在我身内无障碍。我于一切毛孔中现佛境界。谛观察况于佛也。又如来自在还现自身。于身内刹中教化众生。无障无碍非思量境界。九潜入无碍者。于众生世间无碍自在。谓此佛身遍入一切众生界中。如如来藏虽作众生。而不失自性。此亦同也。又亦总摄一切众生。悉在如来一毛孔内。一切毛孔亦皆如是。经云。观见如来一毛孔。一切众生悉入中。如是等。十圆通无碍者。谓此佛身则理即事则一。即多则依即正。则人即法则此即彼。则情即非情。即深即浅即广即狭。即因即果。则三身即十身。同一无碍自在法界。难可称说。如来以自在身云。于前时处常说华严无休无息。 说经众第四 夫众海繁广。岂尘算能知。今统略大纲亦现十位。一果德众。二常随众。三严会众。四供养众。五奇特众。六影响众。七表法众。八证法众。九所益众。十显法众。初果德众者。谓尽法界一切诸佛。皆在舍那海印中现。同于此会共说华严。然有二类。一能加。第一会中尽十 现代汉语译本：等等，一切世界海（一切世界的集合）。又能够隐身进入那些佛刹（佛所居住的国土），每一个微细的尘埃和毛孔等处，都有佛身圆满而普遍地显现。经中说：‘佛身充满整个法界。’而且，佛所进入的一切刹海（佛刹的集合），都总括在如来（佛的称号）的一个毛孔中显现。经中说：‘无量的刹海处在一个毛孔中，都坐在菩提树下的莲花座上，遍满一切法界，一切毛孔都自在地显现。’普贤菩萨也说：‘一切诸佛及佛刹，都在我身内没有障碍。我于一切毛孔中显现佛的境界，仔细观察佛也是如此。’而且，如来（佛的称号）自在地显现自身，在身内的佛刹中教化众生，没有阻碍，不是思量所能及的境界。 九、潜入无碍：在众生世间无碍自在。意思是说，佛身遍入一切众生界中，如同如来藏（佛性）虽然化作众生，却不失去其自性，这里也是同样的道理。而且，也总摄一切众生，都在如来（佛的称号）的一个毛孔内，一切毛孔也都是这样。经中说：‘观见如来（佛的称号）的一个毛孔，一切众生都进入其中。’等等。 十、圆通无碍：意思是说，佛身从理上说是事，从一上说是多，从依上说是正，从人上说是法，从此上说是彼，从情上说是非情，从深上说是浅，从广上说是狭，从因上说是果，从三身上说是十身，同在一个无碍自在的法界中，难以用言语来称说。如来（佛的称号）以自在身说，在过去的时处常常宣说《华严经》，没有休止。 说经众第四 众海广大繁多，哪里是尘沙的数量能够知道的？现在统略大纲，也显现十种位次：一、果德众；二、常随众；三、严会众；四、供养众；五、奇特众；六、影响众；七、表法众；八、证法众；九、所益众；十、显法众。最初的果德众，是指尽法界的一切诸佛，都在毗卢遮那佛（释迦牟尼佛的法身）的海印三昧中显现，共同参与这次法会，共同宣说《华严经》。然而有两类：一类是能加持的，在第一会中穷尽十方。
English
English version: And so on, all world-seas (collections of all worlds). Moreover, they can conceal themselves and enter into all those Buddha-lands (lands where Buddhas reside), in each and every subtle dust mote and pore, etc., there are Buddha-bodies manifesting completely and universally. The sutra says: 'The Buddha-body fills the entire Dharma-realm.' Furthermore, all the Buddha-lands (collections of Buddha-lands) that the Buddha enters are all contained and manifested within a single pore of the Tathagata (an epithet of the Buddha). The sutra says: 'Limitless Buddha-lands are in one pore, all seated on lotus seats under the Bodhi tree, pervading all Dharma-realms, all pores freely manifest.' Samantabhadra also says: 'All Buddhas and Buddha-lands are within my body without obstruction. I manifest the Buddha's realm in all my pores, observe carefully, the Buddha is also like this.' Moreover, the Tathagata (an epithet of the Buddha) freely manifests himself, teaching sentient beings in the Buddha-lands within his body, without obstruction, a realm beyond thought. Nine, unimpeded penetration: being unimpeded and free in the world of sentient beings. This means that the Buddha-body pervades all realms of sentient beings, just as the Tathagatagarbha (Buddha-nature) transforms into sentient beings without losing its own nature, this is the same principle here. Moreover, it also encompasses all sentient beings, all within a single pore of the Tathagata (an epithet of the Buddha), and all pores are like this. The sutra says: 'Observing a single pore of the Tathagata (an epithet of the Buddha), all sentient beings enter within.' And so on. Ten, unimpeded perfect penetration: This means that the Buddha-body, from the perspective of principle, is the same as phenomena; from the perspective of one, it is the same as many; from the perspective of reliance, it is the same as correctness; from the perspective of person, it is the same as Dharma; from the perspective of this, it is the same as that; from the perspective of emotion, it is the same as non-emotion; from the perspective of deep, it is the same as shallow; from the perspective of broad, it is the same as narrow; from the perspective of cause, it is the same as effect; from the perspective of the three bodies, it is the same as the ten bodies, all within the same unimpeded and free Dharma-realm, difficult to describe. The Tathagata (an epithet of the Buddha), with his free body, says that he constantly speaks the Avatamsaka Sutra at all times and places, without ceasing. The Fourth Assembly: The Assembly of Sutra Speakers The ocean of assemblies is vast and numerous, how can the number of dust motes possibly know it? Now, summarizing the outline, it also manifests ten positions: One, the Assembly of Fruit-Virtue; Two, the Assembly of Constant Followers; Three, the Assembly of Adornment; Four, the Assembly of Offerings; Five, the Assembly of the Extraordinary; Six, the Assembly of Influence; Seven, the Assembly of Dharma Representation; Eight, the Assembly of Dharma Verification; Nine, the Assembly of the Benefited; Ten, the Assembly of Dharma Manifestation. The initial Assembly of Fruit-Virtue refers to all the Buddhas throughout the entire Dharma-realm, all manifesting in the Samadhi of the Ocean Seal of Vairocana Buddha (the Dharmakaya of Shakyamuni Buddha), participating together in this Dharma assembly, jointly proclaiming the Avatamsaka Sutra. However, there are two categories: one is the one that can bless, exhausting the ten directions in the first assembly. --------------------------------------------------------------------------------
Chinese
方一切诸佛。悉现其身加于普贤。余会准之。二证法众。如发心品末。十方各有一万佛刹尘数诸佛。悉号法慧。现身赞述。一切十方皆亦如是。如性起品。十方各有八十不可说百千亿那由他世界微尘数如来。同名普贤。现身赞述十方亦尔。皆云。我等诸佛为未来菩萨故。护持此经令久住世也。第七会末亦尽十方诸佛现身面赞证述。同前解云。当知。现今此经住世并是佛力。二常随众者。如普贤等十佛世界微尘数等大菩萨众。是卢舍那内眷属故。动止常相随。周遍一切微尘道处。于华藏界。助成能化显一乘法。如舍利弗等千二百五十比丘。与释迦佛亦常相随。于娑婆界助佛扬化。说三乘等法故。三严会众者。如诸神王天王等众。有三十余类。一一类众各过世界微尘数等。并是道力随缘殊形异现。俯同世间显随类生身。则是众生世间之身。庄严卢舍那佛大众法会也。余宗是化为令净土示不空故。此中是实。以是海印三昧现故。能问显示大法海故。四供养众者。如第五会。庄严师子座。有百万亿菩萨在前立侍。又百万亿梵王而围绕之。如是彼有五十八众。一一各有百万亿数。或云无量阿僧祇等。余会准知。此等并是舍那佛所常供养众。五奇特众者。如佛高台楼观师子之座。诸庄严内。一一各出一佛世界尘数菩萨。谓海慧等。 现代汉语译本 十方一切诸佛，都显现其身加持普贤（菩萨名，意为‘普遍的贤德’）。其余法会也依此准则。二证法众，如《发心品》末尾所说，十方每一方都有一万佛刹微尘数（形容极多的数量）的诸佛，都名为法慧（佛名，意为‘佛法智慧’），显现其身赞扬叙述。一切十方都是这样。如《性起品》所说，十方每一方都有八十不可说百千亿那由他（均为古代印度数字单位）世界微尘数如来（佛的称号），同名普贤，显现其身赞扬叙述，十方也是这样。都说：‘我等诸佛为了未来菩萨的缘故，护持此经令其长久住世。’第七会末尾也尽是十方诸佛显现其身，当面赞扬证明叙述，与前面解释相同，说：‘应当知道，现在此经住世，全都是佛的力量。’ 二常随众，如普贤等十佛世界微尘数等的大菩萨众，是卢舍那（佛名，意为‘光明遍照’）的内眷属，所以行动起止常常相随，周遍一切微尘道处，在华藏界（佛教宇宙观中的一个世界），帮助成就能化，显现一乘法（佛教最高教义）。如舍利弗（佛陀十大弟子之一，以智慧著称）等千二百五十比丘（佛教出家男众），与释迦佛（佛教创始人）也常常相随，在娑婆界（我们所居住的世界）帮助佛陀弘扬教化，说三乘等法（声闻乘、缘觉乘、菩萨乘）。 三严会众，如诸神王、天王等众，有三十余类，每一类众都超过世界微尘数等，都是道力随缘殊形异现，俯就世间，显现随类生身，则是众生世间之身，庄严卢舍那佛大众法会。其他宗派认为是化现，为了令净土显示不空，而此中是真实的，因为这是海印三昧（一种甚深的禅定）所现，能够问显示大法海的缘故。 四供养众，如第五会，庄严师子座，有百万亿菩萨在前立侍，又有百万亿梵王而围绕之。像这样，那里有五十八众，每一众各有百万亿数，或者说无量阿僧祇（古代印度数字单位）等。其余法会依此准知。这些都是舍那佛所常供养的众。 五奇特众，如佛高台楼观师子之座，诸庄严内，一一各出一佛世界尘数菩萨，谓海慧（菩萨名，意为‘如海般的智慧’）等。