English
English version The Buddhas attest to this to accomplish pure lands. This means that the Sambhogakaya (reward body) of the Tathagata (Thus Come One) and the pure land it relies on are perfectly integrated and without obstruction. Either the body manifests in a Buddha-field (ksetra), as the Sutra says: 'In one pore are immeasurable ksetras, each with four continents and four great oceans, Mount Sumeru and the Iron Ring Mountains are also thus, all appearing within without crowding.' Or the ksetra manifests the Buddha's body, as the Sutra says: 'Every dust mote in the Flower Adornment World, in every dust mote the Buddhas enter, universally creating miraculous transformations for sentient beings, such is the Dharma of Vairocana (The Great Illuminator).' Within this gate, it is divided into four phrases, as described in the Commentary on the Profound Discourse. Thus, the dependent and the principal are mixed and fused, without distinction, meaning that the previous two contemplations each described one side; now this dual fusion connects the mind and the environment, therefore it is called the Secret and Perfect Integration of Mind and Environment Contemplation. Fourth, the Wisdom Body Manifesting in Accordance with Conditions Contemplation. This means that the essence of wisdom is unique and can reflect all conditions, the appearances of conditions are inherently empty, the essence of wisdom illuminates and is still, when all appearances of conditions cease, Suchness (Tathata) alone remains. This means that conditioned dharmas (phenomena), without exception, contain True Nature, like the sun shining and appearing in the distant sky, those with eyes all see it, even the congenitally blind receive its benefit, allowing them to know the seasons of cold and heat, and even insentient plants all grow. The sun of the Tathagata's wisdom is also like this, therefore it is called the Wisdom Body Manifesting in Accordance with Conditions Contemplation. Fifth, the Many Bodies Entering One Mirror Contemplation. This is the Dharma Realm of unobstructedness in all phenomena. This means that the ten bodies of Vairocana function interdependently, without obstruction. The Sutra says: 'Or using his own body as the body of sentient beings, the body of lands, the body of karmic retribution, the body of Sravakas (Sound Hearers), the body of Pratyekabuddhas (Solitary Buddhas), the body of Bodhisattvas, the body of Tathagatas, the body of wisdom, the body of Dharma, the body of emptiness.' Thus, any one of the ten bodies includes the other nine, therefore it is called the Many Bodies Entering One Mirror Contemplation. Like one body having ten bodies functioning interdependently, in every pore, every part of the body, every limb, there are ten bodies functioning interdependently, or using the function of the eye to perform the Buddha's work of the ear, or using the function of the ear to perform the Buddha's work of the eye, the nose, tongue, body, and mind are also like this. Why? Because one has attained the power and blessing of this Great Cessation and Wonderful Contemplation, one can attain such a state. The Sutra says: --------------------------------------------------------------------------------
Chinese
“或以多身作一身，或以一身作多身，或以一身入多身，或以多身入一身。”非一身没多身生，非多身没一身生，皆由深定力故得有如是。或以异境入定同境起，或以同境入定异境起，或以一身入定多身起，或以多身入定一身起，故曰多身入一镜像观也。 六者、主伴互现帝网观。谓以自为主、望他为伴，或以一法为主、一切法为伴，或以一身为主、一切身为伴，随举一法即主伴齐收，重重无尽，此表法性重重影现，一切事中皆悉无尽，亦是悲智重重无尽也。如“善财童子，从祇桓林中渐次南行，至毗卢遮那庄严大楼阁前，暂时敛念，白弥勒菩萨言：‘唯愿大圣，开楼阁门令我得入。’弥勒弹指其门即开。善财入已，还闭如故。见楼阁中有百千楼阁，一一楼阁前各有弥勒菩萨，一一弥勒菩萨前各有善财童子，一一善财童子皆悉合掌在弥勒前。”以表法界重重犹如帝网无尽也。此明善财童子依此华严法界之理，修行位极顿证法界也。此举一楼阁为主，一切楼阁为伴也，故云主伴互现帝网观，亦是事事无碍观也。 此上所述六重观门，举一为主、余五为伴，无有前后始终俱齐，随入一门即全收法界。此理喻如圆珠穿为六孔，随入一孔之中，即全收珠尽。此亦如是，开为六门，随入一门即全收法界圆满教理，法 现代汉语译本： ‘或者以多个身体化为一个身体，或者以一个身体化为多个身体，或者以一个身体进入多个身体，或者以多个身体进入一个身体。’不是一个身体消失而多个身体产生，也不是多个身体消失而一个身体产生，都是由于深刻的禅定力才能有这样的变化。或者以不同的境界入定，在出定时显现相同的境界；或者以相同的境界入定，在出定时显现不同的境界；或者以一个身体入定，出定时显现多个身体；或者以多个身体入定，出定时显现一个身体，所以说多个身体进入一个身体，就像镜子中的影像一样。 第六，主伴互现帝网观。意思是说，以自身为主，将其他事物视为伴；或者以一个法为主，将一切法视为伴；或者以一个身体为主，将一切身体视为伴，随便举出一个法，就同时包含主和伴，重重叠叠没有穷尽。这表示法性的重重显现，一切事物中都包含着无尽的意义，也是悲和智的重重无尽。例如，‘善财童子（Sudhana-kumāra，求道者），从祇桓林（Jetavana，佛陀常住的精舍）中逐渐向南行走，到达毗卢遮那（Vairocana，光明遍照）庄严的大楼阁前，暂时收摄心念，对弥勒菩萨（Maitreya，未来佛）说：‘唯愿大圣，打开楼阁的门让我进去。’弥勒菩萨弹指，门就打开了。善财童子进去后，门又像原来一样关闭了。他看见楼阁中有成百上千的楼阁，每一个楼阁前都有一位弥勒菩萨，每一位弥勒菩萨前都有一位善财童子，每一位善财童子都双手合掌在弥勒菩萨面前。’这表示法界的重重叠叠就像帝释天（Indra，众神之王）的网一样没有穷尽。这说明善财童子依据《华严经》（Avataṃsaka Sūtra）所说的法界之理，修行到极高的境界，顿悟法界。这是以一个楼阁为主，一切楼阁为伴，所以说主伴互现帝网观，也是事事无碍观。 以上所说的六重观门，举出一个为主，其余五个为伴，没有前后始终，同时并存，随便进入一个门，就完全包含整个法界。这个道理就像一个圆珠穿了六个孔，随便进入一个孔，就完全包含整个珠子。这里也是这样，开辟了六个门，随便进入一个门，就完全包含法界圆满的教理。
English
English version: ‘Sometimes transforming multiple bodies into one body, sometimes transforming one body into multiple bodies, sometimes entering multiple bodies with one body, sometimes entering one body with multiple bodies.’ It is not that multiple bodies arise when one body disappears, nor that one body arises when multiple bodies disappear; all these transformations are possible due to the power of profound samādhi (deep meditative state). Sometimes entering samādhi with different realms, and upon emerging from samādhi, the same realm appears; sometimes entering samādhi with the same realm, and upon emerging from samādhi, a different realm appears; sometimes entering samādhi with one body, and upon emerging from samādhi, multiple bodies appear; sometimes entering samādhi with multiple bodies, and upon emerging from samādhi, one body appears. Therefore, it is said that multiple bodies entering one body is like observing reflections in a mirror. Sixth, the Indrā's net contemplation of mutual manifestation of principal and attendant. This means taking oneself as the principal and regarding others as attendants; or taking one dharma (teaching, principle) as the principal and regarding all dharmas as attendants; or taking one body as the principal and regarding all bodies as attendants. Whichever dharma is taken, it simultaneously encompasses both principal and attendant, layer upon layer without end. This represents the manifold manifestation of dharma-nature (the true nature of reality), in all things containing endless meaning, and also the endlessness of compassion and wisdom. For example, ‘Sudhana-kumāra (seeker of truth), gradually traveled south from Jetavana (monastery where the Buddha often stayed), arriving before the Vairocana (the all-illuminating Buddha) adorned great pavilion. He temporarily composed his mind and said to Maitreya Bodhisattva (the future Buddha): ‘I wish that the Great Sage would open the door of the pavilion so that I may enter.’ Maitreya snapped his fingers, and the door opened immediately. After Sudhana entered, it closed as before. He saw hundreds and thousands of pavilions within the pavilion, and in front of each pavilion was a Maitreya Bodhisattva, and in front of each Maitreya Bodhisattva was a Sudhana-kumāra, each Sudhana-kumāra with palms joined before Maitreya.’ This represents the manifold layers of the dharma-realm like the endless net of Indra (king of the gods). This illustrates that Sudhana-kumāra, relying on the principles of the dharma-realm as described in the Avataṃsaka Sūtra (Flower Garland Sutra), cultivated to the highest level and attained sudden enlightenment of the dharma-realm. This is taking one pavilion as the principal and all pavilions as attendants, hence the name Indrā's net contemplation of mutual manifestation of principal and attendant, which is also the contemplation of unobstructedness in all things. The above-mentioned sixfold contemplation gates, taking one as the principal and the other five as attendants, have no before or after, beginning or end, but exist simultaneously. Entering any one gate fully encompasses the entire dharma-realm. This principle is like a round pearl pierced with six holes; entering any one hole fully encompasses the entire pearl. It is the same here, opening six gates, entering any one gate fully encompasses the complete teachings of the dharma-realm. --------------------------------------------------------------------------------
Chinese
自尔故，善财一生皆全证故，卷舒无碍隐显同时，一际绝其始终，出入亡于表里。初心正觉，摄多生于刹那，十信道圆，一念该于佛地，致使地前菩萨触事生疑，五百声闻玄鉴绝分，融通无碍一多交参，圆证相应名为佛地。 然此观门名目无定，若据一体为名，即是海印炳现三昧门；若约二用而论，即名华严妙行三昧门；若据三遍为言，即是尘含十方三昧门；若准四德为名，即名四摄摄生三昧门；若约五止而言，即为寂用无碍三昧门；若取六观为名，即是佛果无碍三昧门。如是等义随德立名，据教说为六观。随入一门众德咸具，无生既显幻有非亡，摄法界而一尘收，举一身而十身现，如斯等义非情所图，识尽见除思之可见。余虽不敏素玩兹经，聊伸偶木之文，式集弥天之义。颂曰： 备寻诸教本， 集兹华严观， 文约义无缺， 智者当勤学。 修华严奥旨妄尽还源观 纪重校 宋晋水沙门净源述 昔孤山智圆法师尝称：“杜顺尊者抉《华严》深旨而撰斯文。”盖准唐中书舍人高郢序北塔铭耳。净源向读唐丞相裴休述〈妙觉塔记〉，记且谓：“华严疏主仰贤首《还源》，玩味亡斁，若骊龙之戏珠也。”乃知斯观实贤首国师所著断矣。抑又观中具引三节之文，皆国师之语章章 现代汉语译本： 自从那时起，善财童子一生都完全证悟，所以能够卷舒自如，隐显同时。在一真法界中，超越了始终的界限，出入也没有内外之分。最初的发心就是真正的觉悟，在刹那间摄取了多生的修行；十信的道行圆满，一念就包含了佛地的境界。以至于使得地前菩萨在接触事物时产生疑惑，五百声闻的玄妙见解也无法企及。融通无碍，一多相互交融渗透，圆满证悟相应，就叫做佛地。 然而这个观门名称没有定论，如果根据一体来命名，就是海印炳现三昧门；如果按照二用来论述，就叫做华严妙行三昧门；如果根据三遍来说，就是尘含十方三昧门；如果按照四德来命名，就叫做四摄摄生三昧门；如果按照五止来说，就是寂用无碍三昧门；如果选取六观来命名，就是佛果无碍三昧门。像这些意义，都随着功德而立名，根据教义来说就是六观。随从进入任何一门，各种功德都具备。无生既然显现，幻有也不会消失，摄取法界而归于一尘，举起一身而显现十身，像这样的意义不是情识所能测度的，只有当识尽见除的时候才能思议。我虽然不敏锐，但一直研习这部经，姑且陈述一些粗浅的文字，希望能汇集弥天的深义。颂曰： 普遍寻访各种教义的根本，汇集而成这《华严观》，文字简略而义理没有缺失，有智慧的人应当勤奋学习。 《修华严奥旨妄尽还源观》 纪重校 宋晋水沙门净源 述 过去孤山智圆法师曾经说：‘杜顺尊者阐发《华严经》的深刻旨意而撰写了这篇文章。’大概是依据唐朝中书舍人高郢所写的北塔铭文。净源过去读过唐朝宰相裴休所写的《妙觉塔记》，其中说：‘华严疏主仰慕贤首的《还源观》，玩味研习，爱不释手，就像骊龙戏珠一样。’这才知道这篇《观》确实是贤首国师所著。而且观中引用的三节文字，都是国师的话，清清楚楚。