大方廣佛華嚴經疏卷第一(并序)
Commentary on the Avatamsaka Sutra, Volume 1(with Preface)
唐清涼山大華嚴寺沙門澄觀撰
Compiled by Monk Chengguan of the Great Huayan Monastery on Mount Qingliang in the Tang Dynasty
往復無際、動靜一源，含眾妙而有餘、超言思而逈出者，其唯法界歟。剖裂玄微、昭廓心境，窮理盡性、徹果該因，汪洋冲融、廣大悉備者，其唯《大方廣佛華嚴經》焉。故我世尊十身初滿、正覺始成，乘願行以彌綸、混虛空為體性，富有萬德、蕩無纖塵，湛智海之澄波，虛含萬象；皦性空之滿月，頓落百川；不起樹王，羅七處於法界；無違後際，暢九會於初成。盡宏廓之幽宗、被難思之海會，圓音落落，該十剎而頓周；主伴重重，極十方而齊唱。雖空空絕跡，而義天之星象燦然；湛湛亡言，而教海之波爛浩澣。若乃千門潛注，與眾典為洪源；萬德交歸，攝群經為眷屬。其為旨也，冥真體於萬化之域、顯德相於重玄之門，用繁興以恒如、智周鑑而常靜，真妄交徹，即凡心而見佛心；事理雙修，依本智而求佛智。理隨事變，則一多緣起之無邊；事得理融，則千差涉入而無礙。故得十身歷然而相作、六位不亂而更收，廣大即入於無間、塵毛包納而無外，炳然齊現猶彼芥瓶、具足同時方之海滴。一多無礙，等虛室之千燈；隱顯俱成，似秋空之片月；重重交映，若帝網之垂珠；念念圓融，類夕夢之經世；法門重疊，若雲起長空；萬行芬披，比華開錦上。若夫高不可仰，則積行菩薩曝腮鱗於龍門：深不可闚，則上德聲聞杜視聽於嘉會。見聞為種，八難超十地之階；解行在躬，一生圓曠劫之果。師子奮迅，眾海頓證於林中；象王迴旋、六千道成於言下。啟明東廟、智滿不異於初心；寄位南求，因圓不逾於毛孔。剖微塵之經卷則念念果成、盡眾生之願門則塵塵行滿，真可謂常恒之妙說、通方之洪規，稱性之極談、一乘之要軌也。尋斯玄旨，却覽餘經，其猶杲日麗天，奪眾景之耀；須彌橫海，落群峯之高。是以菩薩搜祕於龍宮、大賢闡揚於東夏。顧惟正法之代尚匿清輝、幸哉像季之時偶斯玄化，況逢
Going back and forth without boundaries, movement and stillness share one source, containing all wonders with room to spare, transcending words and thoughts, standing far beyond—is this not the Dharmadhatu? Unraveling the profound subtleties, illuminating the mind and its realms, exhausting principle and fully realizing nature, encompassing the fruit and including the cause, vast and deep, merging and blending, broad and great, complete in all aspects—is this not the *Avatamsaka Sutra*?
Thus, our World-Honored One, with his ten bodies first perfected, with true awakening just attained, riding his vows and practices to encompass all, merging with emptiness as his essential nature, rich with ten thousand virtues, sweeping away the finest dust, the clear waves of the ocean of wisdom, containing all phenomena in emptiness; the bright full moon of the nature of emptiness, suddenly reflected in a hundred rivers; without leaving the Bodhi tree, he arrays the seven places throughout the Dharmadhatu; without contradicting the later times, he expounds the nine assemblies at the moment of initial enlightenment. He fully reveals the profound principles of vastness, covering the inconceivable oceanic assembly; his perfect voice, clear and distinct, encompasses the ten directions and instantly pervades them; host and companions, layer upon layer, reach the limits of the ten directions and sing in unison. Though empty and empty, leaving no trace, yet the stars and constellations of the meaning-sky shine brilliantly; though deep and silent, beyond words, yet the waves of the teaching-ocean surge and swell.
If we speak of a thousand gates flowing secretly, serving as the great source for all scriptures; ten thousand virtues converging and returning, gathering all sutras as its retinue—this is its essential purpose. It merges the true substance within the realm of all transformations, reveals virtuous marks within the gate of profound mystery. Its functions arise in abundance yet remain constantly thus; its wisdom universally illuminates yet is ever tranquil. True and false interpenetrate, so within the ordinary mind the Buddha-mind is seen; phenomena and principle are cultivated together, relying on innate wisdom to seek Buddha-wisdom.
Principle follows the changes of phenomena, thus the one and the many arise interdependently without limit; phenomena merge with principle, thus all distinctions interpenetrate without obstruction. Therefore, the ten bodies appear distinctly yet mutually create one another; the six stages remain unmuddled yet successively include each other. Vastness enters into the infinitesimal; a speck of dust contains all without anything outside. Clearly manifesting together, like a mustard seed containing a mountain; completely present simultaneously, like a drop of water from the ocean. One and many without obstruction, like a thousand lamps in an empty room; hidden and manifest both accomplished, like a slice of moon in the autumn sky; layers upon layers reflecting each other, like pearls hanging on Indra's net; each thought perfectly fused, like experiencing a lifetime in an evening dream; Dharma gates overlapping, like clouds rising in the vast sky; ten thousand practices blossoming in profusion, like flowers blooming upon brocade.
As for what is too high to look up to—practicing Bodhisattvas expose their gills at the Dragon Gate; as for what is too deep to peer into—virtuous Śrāvakas block their sight and hearing at the splendid assembly. Seeing and hearing become seeds, transcending the eight difficulties to ascend the stages of the ten grounds; understanding and practice embodied in one's person, completing in one lifetime the fruit of measureless kalpas. The lion's fierce dash—the entire assembly suddenly awakens in the grove; the elephant king's turning—six thousand attain the path upon hearing the words. Dawn breaks in the eastern temple—wisdom fully perfected is no different from the initial resolve; dwelling in the southern quest—the perfection of causes does not exceed a pore. Opening the scripture scroll within a mote of dust, then each thought bears fruit; exhausting the gate of beings' vows, then every speck fulfills the practice. Truly it can be called the eternal and wondrous teaching, the universal great guideline, the ultimate discourse on the nature of reality, the essential path of the One Vehicle.
Seeking this profound meaning, then looking back at other sutras, is like the bright sun shining in the sky, outshining the glow of all other lights; like Mount Sumeru towering over the sea, diminishing the height of all other peaks. Therefore, Bodhisattvas searched for this secret in the Dragon Palace; great sages propagated and elucidated it in the Eastern Land. Considering that even in the age of the True Dharma its pure radiance was still hidden, how fortunate that in this latter age of the image we encounter this profound teaching! Moreover, we meet...
聖主，得在靈山，竭思幽宗，豈無慶躍！
The Sacred Lord, attaining his place at Vulture Peak, exhaustively contemplated the profound teachings—how could there not be joy and exultation!
題稱大方廣佛華嚴經者，即無盡修多羅之總名。世主妙嚴品第一者，即眾篇義類之別目。大以曠兼無際，方以正法自持，廣則稱體而周，佛謂覺斯玄妙，華喻功德萬行，嚴謂飾法成人，經乃注無竭之涌泉、貫玄凝之妙義，攝無邊之海會、作終古之常規。佛及諸王並稱世主，法門依正俱曰妙嚴，分義類以彰品名、冠群篇而稱第一。斯經有三十九品，此品建初，故云大方廣佛華嚴經。
The title "The Great, Vast, and Magnificent Flower Adornment Sutra of the Buddha" is the general name for the inexhaustible collection of scriptures. "Chapter One: The Wondrous Adornment of the World-Honored Ones" is the specific heading that distinguishes the meaning and categories of the various sections.
"Great" means boundless and all-encompassing; "Vast" means upholding the correct Dharma with integrity; "Magnificent" means perfectly embodying its essence and extending everywhere. "Buddha" refers to one who awakens to this profound mystery; "Flower" symbolizes the myriad virtuous practices of merit; "Adornment" means embellishing the Dharma to perfect beings; "Sutra" is like an unceasing spring that pours forth, threading together the profound and condensed wondrous meanings, gathering the boundless ocean-like assembly, and establishing an eternal guideline for all ages.
The Buddha and the various sovereigns are together called "World-Honored Ones." The Dharma gates, the environment, and the beings are all described as "Wondrously Adorned." By distinguishing the meanings and categories, the chapter name is made clear; it stands at the head of all sections and is called "First."
This sutra has thirty-nine chapters in total. This chapter stands at the beginning, hence it is titled: "The Great, Vast, and Magnificent Flower Adornment Sutra of the Buddha."