English
English version: This explains relying on others to enter into realization. The term 'relying on others for clarity' refers to the ninth assembly where the Tathagata (如来, another name for Buddha) enters the Lion's Roar Samadhi (师子奋迅三昧, a state of meditative concentration symbolizing courageous progress), enabling all Bodhisattvas (菩萨, enlightened beings) to realize the Dharmadhatu (法界, the essence of all phenomena). This corresponds to the earlier encouragement to rejoice and delight in the Buddha's fruit, which is the content of the first assembly. Because the Tathagata enters the Vigorous Lion Samadhi, he wants all Bodhisattvas to realize it. Furthermore, from Manjushri (文殊, Bodhisattva of Wisdom) to Guta (瞿夷, a laywoman), this embodies the earlier phase of aligning with the fruit through cultivating causes, thereby generating understanding, corresponding to the previous seven assemblies. This is because Sudhana (善财童子, the seeker in the Avatamsaka Sutra) inquires from all the virtuous friends, widely seeking faith and understanding. Later, meeting Maya (摩耶, the mother of Shakyamuni Buddha) and Maitreya (弥勒, the future Buddha), this corresponds to the earlier phase of relying on the Dharma, diligently practicing, and ultimately achieving non-duality, corresponding to the seventh assembly. In the eighth assembly, both clearly explain that Samantabhadra's (普贤, Bodhisattva of Universal Goodness) great practice is unobstructed, harmonious, free, and ultimate. When Manjushri removes his necklace (璎珞, an ornament), it is to illustrate that both merit and wisdom are fully adorned, and all virtues are complete. Moreover, Maya is the mother of all Buddhas, symbolizing that practice, when perfected, can give birth to Buddhas. Therefore, Samantabhadra is placed last, corresponding to the Dharmadhatu of dependent origination (缘起法界, the interconnectedness of all things), symbolizing that practice, when perfected, enables realization, thus corresponding to the ninth assembly, which is the component of achieving realization by relying on others. Because (Sudhana) sees countless virtuous friends and Samantabhadra Bodhisattva, he no longer postpones (seeking the Dharma). Third, receiving beings from the perspective of stages refers to the assembly of virtuous friends, from Manjushri to Guta, totaling forty-one virtuous friends, which is called the 'aspect of practice based on stages,' that is, relying on the previous four Dharmas such as abiding (住, a stage of Bodhisattva practice), relying on virtuous friends for solutions, and gradually practicing. Second, from Maya to the youth Desheng (德生童子, a virtuous youth), totaling eleven virtuous friends, this is called 'meeting conditions and entering reality,' that is, combining the previous stages such as abiding, achieving both universal and specific practices, and aligning with the Dharmadhatu. Third, Maitreya Bodhisattva alone is called the 'aspect of gathering virtue and forming causes,' that is, combining the previous reliance on stages and the universal gate (普门, Samantabhadra's practice), which is, in general, the cause for entering realization. Fourth, the later Manjushri Bodhisattva alone represents the 'aspect of wisdom illuminating non-duality,' that is, integrating ultimate wisdom, clearly realizing it in the heart, illuminating the previous practices, etc., which is the only true and complete wisdom, with no distinction between before and after, clarity and obscurity. Fifth, Samantabhadra Bodhisattva alone represents the 'aspect of manifesting the vastness of causes,' that is, the initial awakening (始觉, the initial awakening) is the same as the original awakening (本觉, the inherent awakening), great wisdom manifests before, pervading the entire Dharmadhatu, reaching everywhere, and universally encompassing everything. Fourth, the perfect fusion of realm and wisdom, again summarizing the previous figures, is divided into two categories. One is Manjushri Bodhisattva, representing the wisdom that can observe. --------------------------------------------------------------------------------
Chinese
证智。即前解行等。二普贤。是所证之法界。即是所信所入也。何者。以文殊当波若位。普贤当法界门。所以知者。师云。三藏者。有经作如是说。又案此经中意义文势。深有此理。又古尊德既判后文殊名为智照无二相。故知前诸人总是后文殊一人也。故下文云。善财还迳百一十城。复合谐文殊者。是此意也。又文殊师利教我于数笔等法。又下文云。文殊师利忆念力故等。又下文云。善男子文殊师利是汝善知识。能令汝得生如来家。长养善根积功德聚。乃至满足大愿。净诸法门。皆由文殊师利威神力等者。既圆满得证法界。所所因满。普贤居后故。下文云。我于一一毛孔中现佛之境界。谛观察等。又云。汝具观我清净法身等。解云。既令观清净法身。故知善财见普贤。即是证法界也。又束为一。谓境智一如无有差别。是故后文殊更无身想。教即何故如是。以初见文殊。即明善财信以之始。至后不见即见善财智满足之经。中间诸人皆是善财修行次第。以善财障尽惑除。未必动念。是故反照唯是初心更无异也。后不见者。有斯意也。故经云。从文殊师利智慧所起等。亦是论中始觉同本觉。无始觉之异。此之谓也。第五泯同果海者。谓因行圆满没果海中。朗始朗终圆融具德。亡言绝虑唯证相应也。如是随说为门。意无前后也 。是故卷展为斯无碍难申述。取者如文思之。故下文云。如是真佛子。甚深微妙之义。众生欲思量。迷乱心发狂。此之谓也。 第四问答取文势者亦二。一问答会前。二结劝修学。第一问答会前者。问前既言摩耶会。前诸缘为其一实。何得会已修有十人不同耶。答会已而有十人者。此显缘起无尽。托十显之。何者。以不离摩耶。并是摩耶之实德也。即寄前五三世同修。至于究竟出生佛也。经云。我是一切诸佛母。一切诸佛皆从我生等。亦可表亦诸位即异镕融卷舒无碍。是故一一位即辨成佛者。意存此也。问摩耶无体。俱会诸位成。余人亦复如然。何不悉皆具十耶。答摩耶中具此十人者。即是前一一人所皆具之也。何以故。摩耶即会前诸人。总以为一身故。以一一人即是摩耶。摩耶即是一一人故。令独摩耶中具十人者。有斯意也。问摩耶即是前诸人。即言此具余亦具者。亦可诸人即是后摩耶。何不前具后不具。答摩耶是总。余是别。俱使总具别。何者。别未究竟。总不究竟也。智未究竟。别无可别。何得具耶。是故摩耶中具者。即余人亦具也。问八会之中。何故升天四会皆云不起菩提树而升天等。云何人中三会不言不起此而升彼耶。答此有二意。一据解。二约行。初解中复三。一近二远三总。初近者。以人中地接 因此，展开或收卷都是毫无障碍，难以完全表达的。接受者应如经文所示去思考。所以下文说：‘如是真佛子（真正的佛之子），甚深微妙之义（极其深奥微妙的意义），众生欲思量（众生如果想要思量），迷乱心发狂（只会心生迷乱，甚至发狂）。’说的就是这个意思。 第四个问答是关于经文的结构，也分为两部分：一是问答与前文的联系，二是总结并劝勉修学。第一部分，问答与前文的联系：既然前面说了摩耶会（Māyā Assembly，佛陀之母摩耶夫人参与的法会），之前的各种因缘都归于一个实相，为什么法会之后，修行的会有十种不同的人呢？回答是，法会之后出现十种人，是为了显示因缘生起是无穷无尽的，借由‘十’来显现。为什么这么说呢？因为他们都没有离开摩耶（Māyā），都是摩耶的真实功德所显现。这是寄托于之前的五位和三世同修，最终成就佛果。经中说：‘我是一切诸佛母（一切诸佛的母亲），一切诸佛皆从我生（一切诸佛都从我这里出生）’等等。也可以表示各个位次既有差异又相互融合，展开或收卷都没有障碍。因此，每一位都能辨明成就佛果，意图就在于此。问：摩耶没有实体，是聚集各个位次而成的，其他人也像这样。为什么不都具备这十种身份呢？答：摩耶中具备这十种身份，是因为之前每一个人都具备这些。为什么呢？因为摩耶是聚集之前所有的人，总合为一身。因为每一个人就是摩耶，摩耶就是每一个人。所以，只有摩耶中具备这十种身份，才有这样的意义。问：摩耶就是之前的所有人，既然说摩耶具备的其他人也具备，那么也可以说其他人就是后来的摩耶。为什么之前的人不具备后来的身份，而后来的人却具备呢？答：摩耶是总，其他人是别。总的具备别的，是因为别的还没有达到究竟，总的也就没有达到究竟。智慧没有达到究竟，别的也就无可分别，怎么能具备呢？所以，摩耶中具备的，其他人也具备。问：八会之中，为什么升天的四会都说‘不起菩提树而升天’等等，而人间的三会却不说‘不起此而升彼’呢？答：这有两种含义：一是根据理解，二是根据修行。首先，从理解上来说，又分为三种：一是近，二是远，三是总。首先，从近的来说，因为人间之地连接
English
Therefore, both unfolding and rolling up are unobstructed and difficult to fully express. Those who receive it should contemplate it as the text indicates. Hence, the following passage says: 'Such are true Buddha-sons (true children of the Buddha), the meaning is profoundly subtle (the meaning is extremely profound and subtle), sentient beings wish to contemplate (if sentient beings wish to contemplate), confused minds go mad (they will only become confused and even go mad).' This is what it means. The fourth question and answer concerns the structure of the text, and it is also divided into two parts: first, the connection between the question and answer and the preceding text; and second, a summary and exhortation to study and practice. The first part, the connection between the question and answer and the preceding text: Since it was said earlier about the Māyā Assembly (Māyā Assembly, a Dharma assembly attended by the Buddha's mother, Queen Māyā), and all previous causes and conditions are attributed to one reality, why are there ten different types of practitioners after the assembly? The answer is that the appearance of ten types of people after the assembly is to show that the arising of conditions is endless, manifested through 'ten.' Why is this so? Because they have not left Māyā (Māyā), and are all manifestations of Māyā's true merits. This is entrusted to the previous five and the three who cultivated together across lifetimes, ultimately achieving Buddhahood. The sutra says: 'I am the mother of all Buddhas (the mother of all Buddhas), all Buddhas are born from me (all Buddhas are born from me),' and so on. It can also represent that each position is both different and mutually融和 (rónghé, harmonious blending), unfolding and rolling up without obstruction. Therefore, each one can discern and achieve Buddhahood, and the intention lies in this. Question: Māyā has no substance, but is formed by gathering various positions. Others are also like this. Why don't they all possess these ten identities? Answer: Māyā possesses these ten identities because each of the previous individuals possesses them. Why? Because Māyā is the gathering of all the previous people, combined into one body. Because each individual is Māyā, and Māyā is each individual. Therefore, only Māyā possesses these ten identities, and this has such a meaning. Question: Māyā is all the previous people. Since it is said that what Māyā possesses, others also possess, then it can also be said that others are the later Māyā. Why don't the previous people possess the later identities, while the later people do? Answer: Māyā is the totality, and the others are the particulars. The totality possesses the particulars because the particulars have not yet reached ultimate completion, and the totality has not reached ultimate completion either. If wisdom has not reached ultimate completion, then the particulars are indistinguishable, so how can they possess it? Therefore, what Māyā possesses, the others also possess. Question: Among the eight assemblies, why do the four assemblies in the heavens all say 'ascended to heaven without leaving the Bodhi tree,' etc., while the three assemblies in the human realm do not say 'ascended from here to there'? Answer: This has two meanings: first, according to understanding; and second, according to practice. First, from the perspective of understanding, it is further divided into three: first, near; second, far; and third, total. First, from the near perspective, because the human realm is connected to --------------------------------------------------------------------------------
Chinese
相去不遥。法尔通收不待言示。所以不言不起此而升彼也。远者。以人天类体复极隔不同相摄难知。所以带前而起后也。此乃显缘起无碍互镕融也。三总者。以总摄别。别在总中。升降不同。皆云不离觉树而升彼也。此以更融遍门自有殊。虽去彼中。而恒在此。为欲表生物解故。举后而带前生也。二约行者复二。一申义。二释妨。初者。然升天等会据解据处为言。解满即行证无差别。所以后二不论也。不类天者。有斯意也。二者以信自正位。是故二处不言也。问上言善财不见文殊。即言表其智满。唯是初心无异者。何以经说善财历诸位耶。答经说历诸位者有二种。一者约教行而言教有次位。节级不同。善财历位据此而说。二者约义圆融言以夫大缘起法界同时具足无有次位前后等差别。善财一生案此而说。今以两义令辨。然历位不离初心。一生未初多经劫所修而具斯意也。故佛地经云。一念即无量劫。无量劫即一念等。今为以教义而言。是即名为同教一乘。若以义摄教而言。是即名为别教一乘也。然善财历在不离初心者。据斯说也。问何故末后知识更无指后及结说等耶。答结会文殊即善财因已究竟。至后普贤菩萨即辨善财得证相应。所以一见即意一俱圆。是故更指后无故等也。故下文云。善财于普贤菩萨相好交节诸毛孔 现代汉语译本 相距不远。法自然贯通领受，无需言语指示。所以不说从这里升到那里。所说的‘远’，是因为人天这类众生的形体、境界极其隔阂，不同，难以互相理解。所以带着前面的（觉树）而引出后面的（天宫）。这正是为了彰显缘起无碍，互相融合的道理。三种总摄，是指以总体来摄持个别，个别存在于总体之中。升降不同，都说不离觉树而升到那里。这是因为更相融合的周遍法门自有其殊胜之处。虽然去了那里，但恒常在此。为了表明众生能够理解，所以举出后面的（天宫）而带着前面的（觉树）产生。 二、从修行者的角度来说，又分为两点。一是阐述意义，二是解释疑问。第一点，升天等等集会，是根据理解和处所来说的。理解圆满，修行证悟就没有差别。所以后面的两种情况（信自正位）就不再论述了。不与天众相同，就是这个意思。第二点，因为信自正位，所以这两个处所不再提及。 问：上面说善财童子没有见到文殊菩萨，就说表明他的智慧圆满，只是初心没有差异。为什么经典又说善财童子经历各个位次呢？ 答：经典说经历各个位次，有两种情况。一是根据教法和修行来说，教法有次第位次，层级不同，善财童子经历位次是根据这个来说的。二是根据义理圆融来说，因为广大的缘起法界同时具足，没有次第位次、前后等等差别，善财童子一生是根据这个来说的。现在用这两种意义来辨析。然而经历位次不离初心，一生未开始就已具备多劫所修的功德，具备这个意思。所以《佛地经》说：‘一念即是无量劫，无量劫即是一念’等等。现在用教义来说，这就是同教一乘。如果用义理来摄持教法，这就是别教一乘。然而善财童子经历位次不离初心，是根据这个来说的。 问：为什么最后一位善知识不再有指向后面的（善知识）以及总结陈述等等呢？ 答：总结会见文殊菩萨，就表明善财童子的因行已经究竟。到了后面的普贤菩萨，就表明善财童子得到证悟相应。所以一见就意念统一，全部圆满。因此不再指向后面的（善知识）等等。所以下文说：‘善财童子在普贤菩萨相好交接的各个毛孔……’