English
English version The distance is not far. The Dharma is naturally and thoroughly received, without the need for verbal instruction. Therefore, it is not said to ascend from 'here' to 'there'. The term 'far' is used because the forms and realms of beings in the human and heavenly realms are extremely separated and different, making it difficult to understand each other. Therefore, the 'former' (Bodhi tree) is brought along to introduce the 'latter' (heavenly palace). This is precisely to manifest the principle of unobstructed arising and mutual fusion. The three types of totality refer to encompassing the individual with the whole, with the individual existing within the whole. Although ascending and descending are different, it is said that one does not leave the Bodhi tree to ascend 'there'. This is because the pervasive Dharma gate of mutual fusion has its own unique qualities. Although one goes 'there', one is constantly 'here'. To show that beings can understand, the 'latter' (heavenly palace) is brought forth, carrying with it the arising of the 'former' (Bodhi tree). Secondly, from the perspective of the practitioner, there are two points. One is to elaborate on the meaning, and the other is to explain the doubts. The first point is that ascending to the heavens and other gatherings are spoken of based on understanding and location. When understanding is complete, there is no difference in practice and realization. Therefore, the latter two situations (belief in one's own correct position) are no longer discussed. Not being the same as the heavenly beings is what this means. The second point is that because of belief in one's own correct position, these two places are no longer mentioned. Question: Above, it was said that when Sudhana (Shancai, 善财) did not see Manjushri (Wenshu, 文殊), it indicated that his wisdom was complete, and only the initial mind was without difference. Why do the scriptures say that Sudhana experienced various stages? Answer: The scriptures say that experiencing various stages has two situations. One is based on the teachings and practice, where the teachings have sequential stages and different levels. Sudhana's experiencing of stages is based on this. The other is based on the perfection of meaning, because the vast realm of dependent origination is simultaneously complete, without sequential stages, before and after, and other differences. Sudhana's entire life is based on this. Now, these two meanings are used to analyze. However, experiencing stages does not leave the initial mind. Before life even begins, one already possesses the merits cultivated over many kalpas, possessing this meaning. Therefore, the *Buddhabhumi Sutra* says: 'One thought is immeasurable kalpas, and immeasurable kalpas are one thought,' and so on. Now, using the teachings and meaning to speak, this is called the One Vehicle of the Shared Teaching. If the meaning encompasses the teachings, this is called the One Vehicle of the Distinct Teaching. However, Sudhana's experiencing of stages without leaving the initial mind is based on this. Question: Why does the last good friend no longer have a reference to the 'later' (good friend) and a concluding statement, and so on? Answer: Concluding the meeting with Manjushri indicates that Sudhana's causal practice has been completed. Reaching the later Samantabhadra (Puxian, 普贤) Bodhisattva indicates that Sudhana has attained realization accordingly. Therefore, upon seeing him, the mind is unified and everything is complete. Therefore, there is no longer a reference to the 'later' (good friend), and so on. Therefore, the following text says: 'Sudhana, in the various pores where the marks and characteristics of Samantabhadra Bodhisattva intersect...' --------------------------------------------------------------------------------
Chinese
中。见不可说不可说世界海诸佛充满。二如来不可说不可说。大菩萨以为眷属等是也。如前辨。第二结劝修学者。上来序经中少言。如管窥天。余势多端。莫知涯际。尽穷来劫。誓毕修行。唯愿舍身受身常生此念。若有信归修学。速然证菩提。所以见闻必成坚种。当复发大欢喜自庆又希逢也。故经云。善财汝应发大欢喜。不久得大果报故。无量菩萨于无量劫修。汝今一生皆悉具德。乃至具有欲得如是法者。定如善财之所修学等。又云。过去诸佛专求菩提修习此行。于无量劫诸有为中受无量苦。犹不值遇。乃至云。得大善利。成满大愿。亲近诸佛。为佛真子。必成佛道(云云)。广如经辨。准之。 华严关脉义记一卷 写本云。永仁五年(丁酉)暮春三月五日。于东大寺戒坛院。为实圆比丘书写之。 华严宗沙门 凝然 春秋五十八 现代汉语译本 （在不可说不可说世界海中）见到诸佛充满其间。（其中）如来有不可说不可说之多，以大菩萨作为眷属等等，这些都如前面所辨析的那样。 第二部分是总结并劝勉修学者。前面序经的部分言语简略，就像通过竹管看天一样，所见有限。而经文所蕴含的深广意义，实则多端，难以知晓其边际。应当穷尽未来的劫数，发誓完成修行，只愿舍身受身，常生起这种念头。如果有人信奉归依并修学，就能快速地证得菩提。所以，（能够）见闻此经，必定能种下坚固的种子。应当再次发起大欢喜心，自我庆幸能够遇到这样的殊胜因缘。所以经中说：‘善财（Sudhana），你应该发起大欢喜心，不久就能得到大的果报。’无量菩萨于无量劫中修习，你今生一生就能全部具足这些功德。乃至具有想要得到这样法的人，必定能像善财（Sudhana）那样修学等等。 经中又说：‘过去诸佛专心求取菩提，修习这种行门，在无量劫的诸有为法中，承受无量的痛苦，尚且不能值遇（此经）。’乃至说：‘得到大的善利，成就圆满的大愿，亲近诸佛，成为佛的真子，必定成就佛道（云云）。’这些都详细地在经文中辨析过，可以参照。 《华严关脉义记》一卷 写本上记载：永仁五年（丁酉年）暮春三月五日，于东大寺戒坛院，为实圆比丘书写此书。 华严宗沙门 凝然，时年五十八岁。
English
English version （In the inexpressible, inexpressible world-sea）seeing all the Buddhas filling it. (Among them) there are inexpressible, inexpressible numbers of Tathagatas (Tathagata), with great Bodhisattvas (Bodhisattva) as their retinue, etc., all as discussed earlier. The second part is to conclude and encourage practitioners. The preceding introduction to the sutra was brief, like looking at the sky through a bamboo tube, with limited vision. However, the profound meaning contained in the sutra is actually multifaceted and difficult to know its boundaries. One should exhaust future kalpas (kalpa), vowing to complete the practice, only wishing to relinquish and receive bodies, constantly generating this thought. If someone believes, takes refuge, and practices, they can quickly attain Bodhi (Bodhi). Therefore, (being able to) see and hear this sutra will surely plant a firm seed. One should again generate great joy, congratulating oneself for encountering such a rare and excellent opportunity. Therefore, the sutra says: 'Sudhana (Sudhana), you should generate great joy, and soon you will receive great rewards.' Countless Bodhisattvas (Bodhisattva) practice for countless kalpas (kalpa), and in this one lifetime, you can fully possess all these merits. Even those who desire to obtain such a Dharma (Dharma) will surely practice like Sudhana (Sudhana), etc. The sutra also says: 'Past Buddhas single-mindedly sought Bodhi (Bodhi), practicing this conduct, enduring countless sufferings in countless kalpas (kalpa) of conditioned phenomena, yet they could not encounter (this sutra).' It even says: 'Obtaining great benefits, fulfilling great vows, drawing near to all Buddhas, becoming true sons of the Buddha, and surely attaining Buddhahood (etc.).' These have all been discussed in detail in the sutra and can be referred to. 《Notes on the Key Points of the Avatamsaka》, one volume The manuscript records: On the fifth day of the third month of late spring in the fifth year of the Einin era (Dingyou year), this book was written for the Bhikshu (Bhikshu) Jitsuen at the Kaidan-in (ordination platform hall) of Todai-ji (Todai-ji Temple). Shramana (Shramana) Gyonen (Gyōnen) of the Kegon (Kegon) sect, at the age of fifty-eight. --------------------------------------------------------------------------------