Chinese
大正藏第 45 册 No. 1879b 华严关脉义记 华严关脉义记 无碍势。四问答取文势。 第一展转无尽者。复有二门。一为多。二类结来本。初者展最清净法界。为理智两门。即分菩提涅槃之异也。又理开体用。智分因果。即题中大方广佛华严是也。总以前后连合巧成诠表。即题中经之字是也。然即该括始终。撮其机要。为七字。以统收一部文义。为题目也。又展此题目为第一会。于中初明十海等是理。即大方广也。十智等是智。即华严也。广说莲华藏世界海等。即十智所成之果也。略辨威光童子等修行。即依果所起之圆用也。总辨理智因果不同。所以展成一会也。即所信之果会也。展此一会为后七会。于前因中。别开修行愿等及会修行并会别行等不同。所以展为七会也。即能证之因会也。以一一会皆有所信果。是故通前有八会也。以十住等行皆托境而生非自起故。又行融因满必证入法界。是故有通后九会也。言别开住等及会修行不同者。即初说第二会。终尽第六会。通辨住等诸位。即明因行造修历位差别也。第七第八别两行融摄无二为一。普贤无障碍行也。此等行因必入法界方乃究竟。所以一部经中广明斯法。升降不同。总有九个会也。又于所证之中。自分为五十五会。即初 现代汉语译本 华严关脉义记 无碍势（Avalokiteśvara）。四问答取文势。 第一，展转无尽者。复有二门。一为多，二类结来本。初者，展最清净法界（Dharmadhatu）。为理智两门，即分菩提（Bodhi）涅槃（Nirvana）之异也。又理开体用，智分因果。即题中大方广佛华严是也。总以前后连合巧成诠表，即题中经之字是也。然即该括始终，撮其机要，为七字，以统收一部文义，为题目也。又展此题目为第一会。于中初明十海等是理，即大方广也。十智等是智，即华严也。广说莲华藏世界海等，即十智所成之果也。略辨威光童子等修行，即依果所起之圆用也。总辨理智因果不同，所以展成一会也。即所信之果会也。展此一会为后七会。于前因中，别开修行愿等及会修行并会别行等不同，所以展为七会也。即能证之因会也。以一一会皆有所信果，是故通前有八会也。以十住（Dasabhumi）等行皆托境而生非自起故。又行融因满必证入法界，是故有通后九会也。言别开住等及会修行不同者，即初说第二会，终尽第六会。通辨住等诸位，即明因行造修历位差别也。第七第八别两行融摄无二为一，普贤（Samantabhadra）无障碍行也。此等行因必入法界方乃究竟。所以一部经中广明斯法，升降不同。总有九个会也。又于所证之中，自分为五十五会。即初
English
English version Commentary on the Essential Meaning of the Avatamsaka's Key Principles Avalokiteśvara (无碍势). The textual structure is derived from four questions and answers. Firstly, 'endless unfolding'. There are two aspects to this. One is 'multiplicity', and the other is 'summarizing the origin'. The former unfolds the most pure Dharmadhatu (法界). It is divided into the two aspects of principle (理) and wisdom (智), which distinguishes between Bodhi (菩提) and Nirvana (涅槃). Furthermore, principle reveals essence and function, while wisdom distinguishes between cause and effect. This is what is meant by 'Great, Expansive, Buddha, Flower Garland' in the title. In general, the connection between beginning and end skillfully forms an explanation, which is the character 'Sutra' (经) in the title. It encompasses the beginning and the end, extracting its essence, into seven characters, to encompass the meaning of the entire text, as the title. Furthermore, this title unfolds into the First Assembly. Within this, it initially clarifies that the ten seas, etc., are principle, which is 'Great and Expansive'. The ten wisdoms, etc., are wisdom, which is 'Flower Garland'. The extensive explanation of the ocean of Lotus Treasury World, etc., is the fruit accomplished by the ten wisdoms. The brief explanation of the practice of the Youthful Majesty, etc., is the perfect function arising from reliance on the fruit. In general, the differences between principle, wisdom, cause, and effect are explained, thus unfolding into one assembly. This is the assembly of the fruit that is believed in. This one assembly unfolds into the subsequent seven assemblies. Within the preceding cause, the differences between separately opening practices, vows, etc., and the assembly of practice, and the assembly of separate practices, etc., unfold into seven assemblies. This is the assembly of the cause that can be realized. Because each assembly has a fruit that is believed in, there are eight assemblies including the preceding one. Because the practices such as the Ten Abodes (Dasabhumi, 十住) all arise from reliance on circumstances and do not arise on their own. Furthermore, the practice merges, the cause is fulfilled, and one will certainly realize and enter the Dharmadhatu, therefore there are nine assemblies including the subsequent one. The statement that separately opening the abodes, etc., and the assembly of practice are different means that the Second Assembly is initially spoken, and the Sixth Assembly is the end. The positions such as the abodes are generally explained, which clarifies the differences in the stages of cultivation and practice of the cause. The seventh and eighth separately integrate the two practices, without duality, into one, which is the unobstructed practice of Samantabhadra (普贤). These causal practices must enter the Dharmadhatu to be ultimately fulfilled. Therefore, this Dharma is extensively clarified in the entire Sutra, with different ascents and descents. In general, there are nine assemblies. Furthermore, within what is realized, it is divided into fifty-five assemblies. That is, the initial --------------------------------------------------------------------------------
Chinese
从觉城终至普门会等是也。以证契于事深法界德差别故。是故通前本会。总有六十四会也。即此寄人明法显别教。依人异余教故。又展一一知识会为无尽重重会。以一切融无碍故。如仙人执手。令善财见不可说不可说佛刹一一佛刹有微尘数等诸佛会是也。亦即下文。向普门国。见三千大千世界微尘等诸善知识会。此等即为无尽重重会也。广如经辨谁知之。既于一知识所。有如是重重会。余亦谁亦。又展如是等不可说不可说无尽重重会。遍诸异类同类世界及微尘毛道一切世界海等。主伴重重总过本末重重无尽等会。故有无尽重重(满十)会也。准经结通等文思之。第二类结来本者。今案此下文势及诸传记。略而言之。有其五本。一总结前六十四会以下本。以五千五会等皆是第九会摄故。有十万偈三十九品也。二总结前无尽重重会以为中本。以一一各尽同类异类等世界及尽一一世界等十方法界各尽同类世界微尘中刹一一重重(满十)及尽主伴重重(满十)故。有四十九万八千八百偈一千四百也。三又结前不可说不可说无尽重重会以为上本。以一一各尽一切同类异类世界等一切世界各尽一切同类异类世界等一切十方。各尽一切同类异类世界等微尘中刹。各尽一切同类异类世界尽重重(满十)及一切主伴等及尘中刹重重(满十 现代汉语译本： 从觉城（Buddha-land）到普门会（Universal Gate Assembly）等等就是如此。为了证明与事相深邃的法界功德差别相契合。因此，连同前面的根本之会，总共有六十四会。这就是依附于他人来阐明佛法，从而彰显区别于其他教派的别教。因为依附的对象不同于其他教派。又将每一个善知识的集会扩展为无尽重重的集会，因为一切都是融合无碍的。例如仙人执手，让善财童子见到不可说不可说的佛刹（Buddha-field），每一个佛刹都有微尘数一样多的诸佛集会。这也即是下文所说的，前往普门国（Universal Gate Country），见到三千大千世界微尘数一样多的诸善知识集会。这些就是无尽重重的集会。详细情况如经文所辨析的那样，谁能完全知晓呢？既然在一个善知识那里，就有如此重重的集会，其余的善知识那里也是如此。又将如此等等不可说不可说的无尽重重集会，遍布于各种异类同类的世界，以及微尘毛孔所包含的一切世界海等等，主伴重重，总括本末重重无尽等等集会，所以有无尽重重（满十）的集会。参照经文的总结贯通等文字来思考。 第二类是总结归纳根本。现在根据此下文的趋势以及各种传记，简略地说，有五种根本。一是总结前面的六十四会以下的根本，因为五千五会等等都是第九会所摄。有十万偈和三十九品。二是总结前面的无尽重重会，作为中本。因为一一穷尽同类异类等世界，以及穷尽每一个世界等十方法界，各自穷尽同类世界微尘中的佛刹，一一重重（满十），以及穷尽主伴重重（满十）。有四十九万八千八百偈和一千四百品。三是又总结前面的不可说不可说无尽重重会，作为上本。因为一一穷尽一切同类异类世界等一切世界，各自穷尽一切同类异类世界等一切十方，各自穷尽一切同类异类世界等微尘中的佛刹，各自穷尽一切同类异类世界，穷尽重重（满十），以及一切主伴等，以及尘中佛刹重重（满十）
English
English version: It is like going from Juecheng (Buddha-land) to Pumen Assembly (Universal Gate Assembly), etc. It is to prove the difference in merits of Dharmadhatu (Dharma-realm) that is profound in phenomena. Therefore, including the previous original assembly, there are a total of sixty-four assemblies. This is relying on others to clarify the Dharma, thus highlighting the distinctiveness of the Separate Teaching (distinct teaching). Because the object of reliance is different from other teachings. Furthermore, each assembly of a good advisor is expanded into endless layers of assemblies, because everything is integrated and unobstructed. For example, a celestial being holding hands allows Sudhana (boy of wealth) to see unspeakable, unspeakable Buddha-lands (Buddha-fields), each Buddha-land having as many Buddhas' assemblies as dust particles. This is also what is mentioned below, going to Pumen Country (Universal Gate Country) and seeing as many good advisors' assemblies as dust particles in the three thousand great thousand worlds. These are the endless layers of assemblies. The details are as discerned in the sutra, who can fully know them? Since there are such layers of assemblies in one good advisor's place, the same is true for the rest of the good advisors. Furthermore, these unspeakable, unspeakable endless layers of assemblies are spread throughout various different and same kinds of worlds, as well as all the world-seas contained in dust particles and pores, etc., the main and accompanying layers, encompassing the beginning and end, endless assemblies, etc., so there are endless layers (full ten) of assemblies. Consider this in light of the sutra's concluding and connecting texts. The second category is summarizing the origin. Now, according to the trend of the following text and various biographies, briefly speaking, there are five origins. First, summarizing the origins below the previous sixty-four assemblies, because the five thousand five assemblies, etc., are all included in the ninth assembly. There are one hundred thousand verses and thirty-nine chapters. Second, summarizing the previous endless layers of assemblies as the middle origin. Because each exhausts the same and different kinds of worlds, and exhausts each world, etc., the ten directions of Dharmadhatu (Dharma-realm), each exhausts the Buddha-lands in the dust particles of the same kind of world, each layer upon layer (full ten), and exhausts the main and accompanying layers (full ten). There are four hundred ninety-eight thousand eight hundred verses and one thousand four hundred chapters. Third, summarizing the previous unspeakable, unspeakable endless layers of assemblies as the upper origin. Because each exhausts all the same and different kinds of worlds, etc., all the worlds, each exhausts all the same and different kinds of worlds, etc., all the ten directions, each exhausts all the same and different kinds of worlds, etc., the Buddha-lands in the dust particles, each exhausts all the same and different kinds of worlds, exhausts layers upon layers (full ten), and all the main and accompanying, etc., and the Buddha-lands in the dust particles layers upon layers (full ten). --------------------------------------------------------------------------------
Chinese
)各尽同类异类世界中重重(满十)本门内一切重重(满十)及本门中重量(满十)故。有十三千大千世界微尘数偈四天下微尘数品也。四又结尽一切一切重重(满十)世界海等尽一切一切(满十)重重(满十)法界尽一切一切(满十)重重(满十)十方。尽一切一切(满十)重重(满十)世界微尘等刹。尽一切一切(满十)同类异类等世界。尽一切一切(满十)微尘毛道尽一切一切重大门等重重(满十)及本门等主伴一一(满十)一切转一切转说故。以为喻一切转一切转说本也。故下文云。以大海量等墨须弥山聚笔。书写此经一一品乃至一一句中义味。犹不能尽。又六十二云。此普眼法门一一品中一一门一一法一一义等句不得少分。何况能尽。广如经说。此不可定其偈数及品目多少也。一品一门等既尔。余品余门及主伴等既尔。一切门及主伴等亦然。一切品一切门及一切主伴等既尔。余一切一切(满十)重重(满十)品一切一切(满十)重重(满十)门及一切一切(满十)重重(满十)主伴然。既一一(满十)重重(满十)品品一切一切(满十)门一切一切(满十)重重(满十)主伴等既尔。一一文句味重重(满十)及主伴等亦然。一一文句味及主伴等重重(满十)既尔。即所依之刹等重重(满十)及主伴等重重( 现代汉语译本： 各自穷尽同类和异类世界中重重（满十）的本门内一切重重（满十），以及本门中重量（满十）的缘故。有十三千大千世界微尘数偈和四天下微尘数品。四又总结穷尽一切一切重重（满十）世界海等，穷尽一切一切（满十）重重（满十）法界，穷尽一切一切（满十）重重（满十）十方。穷尽一切一切（满十）重重（满十）世界微尘等刹，穷尽一切一切（满十）同类异类等世界，穷尽一切一切（满十）微尘毛道，穷尽一切一切重大门等重重（满十）以及本门等主伴一一（满十）一切转一切转说的缘故，用它来比喻一切转一切转说的根本。所以下文说：‘用大海量的墨水，像须弥山（Sumeru Mountain，佛教宇宙观中的中心山）一样多的笔，书写此经每一品乃至每一句中的义理，仍然不能穷尽。’又六十二说：‘此普眼法门每一品中每一门每一法每一义等语句，都不能得到少分，何况能够穷尽。’广泛地像经中所说。这无法确定它的偈数和品目多少。一品一门等既然如此，其余品其余门以及主伴等也是如此。一切门以及主伴等也是这样。一切品一切门以及一切主伴等既然如此，其余一切一切（满十）重重（满十）品，一切一切（满十）重重（满十）门以及一切一切（满十）重重（满十）主伴也是这样。既然一一（满十）重重（满十）品品一切一切（满十）门一切一切（满十）重重（满十）主伴等是这样，那么一一文句味重重（满十）以及主伴等也是这样。一一文句味以及主伴等重重（满十）既然如此，那么所依止的刹土等重重（满十）以及主伴等重重（