English
English version: The point of convergence of 'cut' (full ten) and 'repetition' (full ten) lies here. Considering the entire scroll, its meaning possesses a singular nature, its teachings possess singular wording, its accomplishment possesses a singular thought, and its location possesses a singular mote of dust. Why is this so? Because one is all, and all is one. The Sutra says, 'Knowing one is knowing many, knowing many is knowing one; the meaning is pure and complete,' and so on. It also says, 'Within one, understand the immeasurable; within the immeasurable, understand one,' and so on. Master Tongfa said, 'A single word encompasses everything without omission; other explanations do not exceed its scope.' This is what he meant. Third, returning to the origin. Now, examining the preceding title, the word 'Great' is the general name of the entire scripture, referring to the ocean of fruition attained; the words 'Vast and Expansive' are the virtues and abilities of the ocean of fruition, illuminating the arising and function of the entire scripture; the word 'Buddha' is the wisdom that can attain it, illuminating the speaker; the words 'Flower Adornment' are the cause of adornment, illuminating the complete and harmonious alignment of the practice of the entire scripture. Furthermore, gathering function into essence is returning to principle; gathering cause into effect is returning to Buddhahood. Moreover, using the Dharma to perfect people, people without inherent nature are true nature; nature without self-nature is non-nature. In summary, using stitching and joining to express this meaning is called teaching, but teaching is not teaching. Why is this so? Because the nature of words is detachment, which is liberation; the ocean of fruition is beyond words and cannot be spoken. This is the non-difference within difference. The Treatise says, 'There is none that does not return to realize this Dharmakaya.' This is what it means. Third, unfolding the scroll without obstruction. First, explain unfolding, then explain rolling up. First, unfolding is revealing the different aspects of function, that is, essence and function are different, arising and nature are different, and the Dharma doors are different, which is 'Vast and Expansive.' Revealing the difference between cause and effect, that is, understanding and practice are different, cultivation and realization are different, and teacher and disciple are different, which is 'Buddha Flower Adornment.' That is, the threads of the scripture are connected, and the explanations and instructions are different, that is, the saying of all endless endless (full ten) repetition (full ten), that is, the words of the scripture. The details are as explained elsewhere, which can be understood by reference. Second, rolling up has five aspects: first, unifying by position; second, gathering from people; third, illuminating the Dharma through people; fourth, the perfect fusion of realm and wisdom; and fifth, obliterating the ocean of cause and effect. First, unifying by position, however, the text of this scripture is mistakenly inverted, and there are three sections in total, which encompass everything without omission, namely understanding, practice, and realization. --------------------------------------------------------------------------------
Chinese
。就解之中。自为二境。即第一会中。举佛依正等果。劝生信乐。即案此文。名为举果劝乐生信分也。二解。始从第二会终尽第六会。于中广明住等四位次第生解之相。案此文。名为修因契果生解分也。二亦二。一依位行。二异位行。初第七会中。会前别解以成依位。普贤之行总融成一实。普贤行故。所以二重会也。是故普光法有两重会者。意存此也。即案此文。名为托法进成行分也。何以知者。以在普光重会即其事也。若不尔者。何不重会第三等会耶。以第二会是说解等之始。今会解等成行。理宜从始为首。是故重会普贤之行。所以不此所亦可显诸会同第二七日。顿普演说无前后故。何以。单说重说皆同第二七日故。三证。第九会中。复说五位依人入证门前所举之果者。初既悕乐前果。以生信解。既会解成行。即证得前果。是故后分会。而别证论耶。今据文即是前会也。若不尔者。举前果生其信解。既会解成行。而别证得前果耶。今据文义相生。所以得知未会即初会也。是故总为三节。极顺经文。准思可解。第二摄会从人者。复总融为一会。唯第九一会也。何者。以第一会是前解等所依之位。其后解满即会前差别之解。成一圆融行德。证入前法。究竟亡言。是故第九寄人明证入法界。为显斯深意。所以第九会中。明 现代汉语译本： 关于理解方面，自然分为两种境界。第一会中，列举佛的依报和正报等果位，劝导众生生起信心和喜乐，依据这段经文，称为‘举果劝乐生信分’。第二种理解，从第二会开始到第六会结束，其中广泛阐明住、行、向、地四种位次的次第生起理解之相，依据这段经文，称为‘修因契果生解分’。 第二种理解又分为两种：一是依位而行，二是异位而行。最初在第七会中，汇合之前的分别理解，成就依位，普贤菩萨的行愿总摄融合成一真实。因为是普贤行，所以有两重会。因此，普光法会有两重会，意图在于此。依据这段经文，称为‘托法进成行分’。为什么知道呢？因为在普光重会就是这件事。如果不是这样，为什么不重会第三会等呢？因为第二会是阐述理解等的开始，现在汇合理解等成就行持，道理上应该从开始作为首要。所以重会普贤菩萨的行愿。因此不这样做也可以显示各会与第二七日相同，顿然普遍演说没有先后。为什么呢？单独宣说和重复宣说都与第二七日相同。第三是证悟。在第九会中，再次宣说五位依人进入证悟之门前所列举的果位，最初既然希望喜乐之前的果位，以生起信心和理解，既然汇合理解成就行持，就证得之前的果位。因此后分会，而分别论证呢？现在根据经文就是之前的会。如果不是这样，列举之前的果位以生起信心和理解，既然汇合理解成就行持，而分别证得之前的果位吗？现在根据经文意义相互关联，所以得知未汇合就是最初的会。因此总共分为三个阶段，极其顺应经文，仔细思考可以理解。第二，摄会从人方面，又总摄融合成一会，只有第九会。为什么呢？因为第一会是之前理解等所依的位次，其后理解圆满就汇合之前的差别理解，成就一圆融的行德，证入之前的法，最终泯灭言语。因此第九会寄托于人来阐明证入法界，为了彰显这种深刻的意义，所以在第九会中阐明……
English
English version: Regarding understanding, it naturally divides into two realms. In the first assembly, the Buddha's reward body and pure land and other fruits are listed to encourage beings to generate faith and joy. According to this text, it is called the 'Presenting the Fruit to Encourage Joy and Generate Faith Section'. The second understanding, starting from the second assembly and ending with the sixth assembly, extensively explains the successive arising of understanding in the four stages of abiding, practice, dedication, and ground. According to this text, it is called the 'Cultivating the Cause to Accord with the Fruit and Generate Understanding Section'. The second understanding is further divided into two types: one is practicing according to the position, and the other is practicing differently from the position. Initially, in the seventh assembly, the previous separate understandings are gathered to accomplish the position, and the vows and practices of Samantabhadra (Pǔxián, Universal Worthy Bodhisattva) are integrated into one reality. Because it is the practice of Samantabhadra, there are two assemblies. Therefore, the Light of Universality Dharma (Pǔguāng Fǎ) has two assemblies, with the intention residing in this. According to this text, it is called the 'Relying on the Dharma to Advance and Accomplish Practice Section'. How do we know this? Because the double assembly of Light of Universality is precisely this matter. If it were not so, why not reassemble the third assembly, etc.? Because the second assembly is the beginning of explaining understanding, etc., and now the gathering of understanding, etc., accomplishes practice, it is reasonable to take the beginning as the foremost. Therefore, the vows and practices of Samantabhadra are reassembled. Therefore, not doing this can also show that each assembly is the same as the second seven days, suddenly and universally expounding without before or after. Why? Because single and repeated explanations are both the same as the second seven days. The third is realization. In the ninth assembly, the fruits listed before the gate of entering realization based on the five positions are spoken of again. Since initially, one hoped for and rejoiced in the previous fruit to generate faith and understanding, and since the gathering of understanding accomplishes practice, one realizes the previous fruit. Therefore, is it a separate assembly in the later part to separately discuss realization? Now, according to the text, it is the previous assembly. If it were not so, would one list the previous fruit to generate faith and understanding, and then separately realize the previous fruit after the gathering of understanding accomplishes practice? Now, according to the meaning of the text, they are interconnected, so we know that the ungathered is the initial assembly. Therefore, it is divided into three stages in total, extremely in accordance with the text, and can be understood with careful thought. Secondly, regarding the gathering from the perspective of people, it is again integrated into one assembly, only the ninth assembly. Why? Because the first assembly is the position on which the previous understanding, etc., rely. Afterwards, when understanding is complete, the previous differentiated understandings are gathered, accomplishing a perfect and harmonious virtue of practice, entering the previous Dharma, and ultimately extinguishing words. Therefore, the ninth assembly relies on people to clarify entering the Dharmadhatu (Fǎjiè, the realm of Dharma), in order to reveal this profound meaning, so in the ninth assembly, it clarifies... --------------------------------------------------------------------------------
Chinese
依人入证也。言寄人明者。即此第九会中。如来自入师子奋迅三昧。令诸菩萨证入法界。是前所举果劝令忻乐。即当第一会也。以如来自入奋迅三昧欲令菩萨悉证入故。又始从文殊终至瞿姨。是前修因契果生解之相。即当前七会也。以善财询问诸人。别求信解广遍知故。后至摩耶弥勒两人。是前托法进修行成无二。当第七会。第八会中俱明普贤大行无碍圆融自在究竟故。至文殊据其璎珞。以明福智二严万德俱备故。又摩耶是一切诸佛之母。以表行成能生佛。故普贤居后。当缘起法界。以表行成。得证入故。故当第九会。是依人入证成分也。以见微尘数善知识及普贤菩萨。更不推后故。第三摄人从位者。谓知识会中。又始从文殊终至瞿姨。总有四十一人。名为寄位修行相。即寄前住等四法。依人求解。渐次修行也。第二初从摩耶终至德生童子等。总有十一人。名为会缘入实相。即会前住等。成普别两行。契法界也。第三弥勒一人名为摄德成因相。即会前依位普门。总为证入之因也。第四后文殊一人为智照无二相。即融究竟朗悟在怀。照前行等。唯一实圆智。更无前后明昧等也。第五普贤一人名为显因广大相。即始觉同本。大智现前遍周法界。无处不至。普包容也。第四境智圆融者。复就前人中。总束为二。一文殊。是能 现代汉语译本： 这是关于依人入证的解释。所谓‘寄人明’，指的是在第九次法会中，如来进入师子奋迅三昧（一种禅定状态，象征勇猛精进），使各位菩萨证入法界（宇宙万法的本体）。这对应于前面所说的，以佛果劝勉大家欢喜信乐，也就是第一次法会的内容。因为如来进入奋迅三昧，是为了让菩萨们都能证入法界。此外，从文殊菩萨开始，到瞿夷（一位女居士）结束，这体现了前面所说的，通过修因来契合佛果，从而产生理解的阶段，对应于之前的七次法会。这是因为善财童子（《华严经》中的求道者）向各位善知识请教，广泛地寻求信仰和理解。之后见到摩耶夫人（释迦牟尼佛的母亲）和弥勒菩萨（未来佛），这对应于前面所说的，依托佛法，精进修行，最终成就无二境界的阶段，对应于第七次法会。第八次法会中，都阐明了普贤菩萨的大行（菩萨的实践）是无碍、圆融、自在和究竟的。到文殊菩萨取下自己的璎珞（一种装饰品），是为了说明福德和智慧两种庄严都具备，各种功德都圆满。而且，摩耶夫人是一切诸佛之母，象征着修行成就后能够生出佛。因此，普贤菩萨排在最后，对应于缘起法界（万法相互依存的宇宙），象征着修行成就后，能够证入法界，所以对应于第九次法会，是依人入证的成就部分。因为（善财童子）见到了无数微尘数的善知识以及普贤菩萨，不再向后推延（求法）。 第三，从位次上摄受众生，指的是善知识法会中，从文殊菩萨开始，到瞿夷结束，总共有四十一位善知识，这被称为‘寄位修行相’，也就是依托于前面的住等四法（菩萨修行的四个阶段），依靠善知识求解，逐渐修行。第二，从摩耶夫人开始，到德生童子等结束，总共有十一位善知识，这被称为‘会缘入实相’，也就是会合前面的住等阶段，成就普遍和特别两种修行，契合于法界。第三，弥勒菩萨一人被称为‘摄德成因相’，也就是会合前面的依位普门（普贤菩萨的修行法门），总的来说是证入法界的因。第四，后面的文殊菩萨一人代表‘智照无二相’，也就是融合究竟的智慧，明朗地领悟于心，照亮前面的修行等，是唯一的真实圆满的智慧，不再有前后明暗的区别。第五，普贤菩萨一人代表‘显因广大相’，也就是始觉（最初的觉悟）与本觉（本来的觉悟）相同，大智慧显现于前，遍布整个法界，无处不到，普遍包容一切。第四，境智圆融，再次就前面的人物进行总结，总共分为两种。一是文殊菩萨，代表能观的智慧。