---
title: "徹悟禪師語錄 · 華嚴經節略要旨"
description: "徹悟禪師語錄由清代僧人了亮等人彙編而成，收錄了徹悟禪師的開示、法語和書信。該書成於中國佛教禪宗發展的重要時期，融合了禪淨雙修的思想，強調念佛與參禪並重。內容涵蓋修行要旨、心性論述及淨土信仰，體系嚴謹且實踐性強。在佛教史上具有重要地位，被視為禪淨合流的代表性著作，對後世漢傳佛教的修行理念產生了深遠影響。"
url: "https://rushiwowen.co/en/r/cmex3a3mq23a4jp04cexnoyap"
---

### 華嚴經節略要旨

> Essential Points of the Flower Garland Sutra

大方廣佛華嚴經者。乃毗盧遮那如來。於菩提場初成正覺。七處九會。一音頓演稱性法門也。案西域記。此經有三本。上中二本。其偈品以世界微塵論。下本猶有十萬偈。四十八品。結集之後。收入龍宮。以上中二本。非閻浮提人心力能持。故龍樹大士。但於龍宮記出此本。流布人間。而經來此土。有晉唐兩譯。佛陀波陀羅所譯六十卷。三十四品。唐實叉難陀所譯八十卷。三十九品。即今經也。然文雖未備。義已周圓。神而會之。存乎其人。文中前後共有七處九會。古德判為五周四分。曲盡精詳。今古同遵。第一會。說毗盧遮那如來依正因果法門。經文凡十一卷。六品。即四分中舉果勸樂生信分。五周中所信因果周也此中因果。乃聖位中修證之圓因妙果。非善惡因果之謂也。後皆倣此其次六會。以次說十信十住十行十回向十地等妙二覺法門。共四十一卷。三十一品。即四分中修因契果生解分。五周中差別因果平等因果二周也。第八一會。說離世間法門。普慧雲興二百問。普賢缾瀉二千酧。重明因果行相。共七卷。一品。即四分中託法進修成行分。五周中成行因果周也。第九一會。有本有末。初如來現相放光。具答諸菩薩心念所請果海中事三十問。令其現證。為本會。後文殊於福城東際大塔廟前令六千比丘頓證十信滿心。指善財童子南參諸善知識。為末會。共二十一卷。一品。即四分中依人證入成德分。五周中證入因果周也。以前三十八品。雖廣談法界因果。但令生信開解起行造修。至此方始證入。苟無此證。前之信解行俱為虗設。故以證終焉。詳夫全經之大旨。統唯一真法界。葢圓該萬有。唯是一心。覿體全真。融通交攝。是為諸佛極證之果海。亦即眾生本有之心源也。然法界勢含四重。謂理法界。事法界。理事無礙法界。事事無礙法界也重重無盡。因果緣起六位。即前信住行向地等妙二覺也位位圓融。圓融不礙行布。行布於圓融。差別非離平等。平等其差別。初則舉法界而全成因果。萬德萬行昭然。後乃融因果而混同法界。一毫一塵廓爾。雖四重六位有殊。隱顯開合無定。而原始要終。究不離乎一真法界。故曰無不從此法界流。無不還歸此法界也。是以一心萬法。舒卷自由。三際十方。縱橫無礙。十世古今互現。無邊剎境交羅。猶帝網之千珠。光含眾影。類天池之一滴。味具百川。故界標華藏。具見染淨之融通。而佛號毗盧。直示應真之不二。五周四分之金文。瀾翻於口海。六相十玄之妙旨。星燦於義天。可謂教啟無上圓宗。法窮甚深理窟者矣。故得若聞若見。圓文殊智鑒於自心。或誦或持。啟普賢行門於徧界。人人入金剛之藏。塵塵樹功德之林。直得一生事辦。則我即善財。但使法界願周。而誰非淨滿。經云。此經不入一切餘眾生手。論云。唯付屬最上大心凡夫。斯言豈無謂哉。故知排斥久修開士。聾瞽上德聲聞。是皆所以融權執。引大心之深意也。然則食金剛之少許。固已植乎聖因。剖大經於微塵。終有待夫智者。況一字法門。海墨書而不盡。千重樓閣。指聲彈而頓開非貝葉之所能詮。豈管窺可得而測。勉述大端。聊備采覽云爾。

> The Sutra of the Great and Vast Buddha Flower Adornment (Avatamsaka Sutra) is the Dharma teaching of the Tathagata Vairocana, who, having just attained perfect enlightenment at the Bodhi Tree, proclaimed it in a single voice across seven locations and nine assemblies. This teaching reveals the Dharma realm of true nature. According to the Great Tang Records on the Western Regions, this sutra exists in three versions. The first two, the major and middle length texts, contain verses and chapters numbering as many as the atoms of the universe. Even the shortest version has one hundred thousand verses in forty-eight chapters. After the sutra was compiled, it was stored in the Dragon Palace. Because beings in Jambudvipa (our world) lacked the mental capacity to uphold the major or middle versions, the great sage Nagarjuna memorized this shorter version in the Dragon Palace and brought it forth, spreading it throughout the human world. This sutra has been translated twice in China: once by Buddhabhadra in the Jin Dynasty, resulting in sixty volumes and thirty-four chapters; and again by Shikshananda in the Tang Dynasty, producing eighty volumes and thirty-nine chapters—which is the version we have today. Although the text is not complete, its meaning is full and perfect. Those who spiritually resonate with it will grasp its essence. The text is set across seven locations and nine assemblies. Ancient masters have classified it into five cycles and four sections, providing an extremely detailed analysis that has been followed by both ancient and modern practitioners. The first assembly teaches the direct and indirect causes and results related to the Tathagata Vairocana. This section comprises eleven volumes and six chapters, forming the part of the four sections that "presents the effect to encourage faith and bring about understanding." Within the five cycles, it belongs to the cycle of "faith in the causes and results."<note>The "causes and results" mentioned here refer to the perfect causes and wondrous results of cultivation and realization at the sacred stages, not to the ordinary good and bad karmic causes and results. This applies similarly below.</note> The next six assemblies sequentially teach the Dharma doctrines of the ten faiths, ten abodes, ten practices, ten dedications, ten grounds, as well as the enlightenment of the two additional stages—equal enlightenment and wondrous enlightenment. This section comprises forty-one volumes and thirty-one chapters, forming the part of the four sections that "cultivates the cause to accord with the effect, leading to understanding." Within the five cycles, these correspond to the cycles of "the distinguishing cause and effect" and "the equal cause and effect." The eighth assembly teaches the Dharma of "leaving the world." Bodhisattva Samantabhadra responds to two hundred questions raised by Bodhisattva Samantabhadra (a name of a different bodhisattva) with two thousand answers. This clarifies the aspects of cause and effect in practice. This section comprises seven volumes and one chapter, forming the part of the four sections that "relies on the Dharma to progress in cultivation and complete practice." Within the five cycles, it is the cycle of "completing the practice through cause and effect." The ninth assembly has a main part and a concluding part. First, the Tathagata appears and emits light, fully answering the thirty questions about the oceanic realm of effects that the bodhisattvas had in their minds, enabling them to directly realize it. This is the main assembly. Later, at the great stupa in the eastern suburb of City of Good Fortune, Manjushri helps six thousand bhikshus fully realize the perfection of the ten faiths. He then directs Sudhana to travel south and visit various spiritual teachers. This is the concluding assembly. Together, they comprise twenty-one volumes and one chapter, forming the part of the four sections that "relies on persons to realize and enter \[the truth\], completing virtue." Within the five cycles, it is the cycle of "realization through cause and effect." The previous thirty-eight chapters, although they extensively discuss the cause and effect of the Dharma realm, merely inspire faith, understanding, practice, and cultivation. Only here does one begin to truly realize and enter. Without this realization, all the preceding faith, understanding, and practice would be in vain. Therefore, realization is the culmination. The entirety of the sutra’s essential meaning is unified in the single true Dharma realm. This single true Dharma realm perfectly encompasses all existence; it is fundamentally the one mind. In its very substance, it is wholly true, integrating and interpenetrating. It is the ocean of effects, the ultimate realization of all Buddhas, and also the inherent mind-source of all sentient beings. The Dharma realm encompasses four aspects: the realm of principle, the realm of phenomena, the realm of non-obstruction between principle and phenomena, and the realm of non-obstruction between phenomena and phenomena. These are countless and endless. The causes and effects and the six stages arise from conditions. These are the previously mentioned stages: faith, abiding, practice, dedication, ground, equal enlightenment, and wondrous enlightenment. Each stage is perfectly integrated. This perfection does not hinder the distinct sequential arrangement; the sequential arrangement is present within the perfection. Distinctions are not separate from equality; equality is present within distinctions. Initially, one takes the Dharma realm as the basis and fully realizes cause and effect, with myriad virtues and practices appearing clearly. Later, one merges cause and effect with the Dharma realm, and even a single hair or a single speck of dust becomes vast and boundless. Although there is a difference in the four realms and six stages, and the hidden and manifest, opening and closing are not fixed, from beginning to end, it is never apart from the single true Dharma realm. Hence it is said: "Everything flows from this Dharma realm, and everything returns to this Dharma realm." Thus, the one mind and the ten thousand dharmas can be freely expanded or contracted. The three periods of time and the ten directions are unobstructed horizontally and vertically. The ten ages and the past and present interpenetrate. Boundless lands interweave and interlace, like the thousand jewels in Indra's net, where each jewel contains the light and reflections of all others. It is like a single drop of water from a celestial pond that contains the flavors of a hundred rivers. Therefore, the realm is called the Store of Adornments (Flower Store World), clearly showing the integration of purity and impurity. The Buddha is named Vairocana, directly pointing to the non-duality of true essence and its manifestations. The golden words of the five cycles and four sections billow like waves from the ocean of expression. The sublime doctrines of the six characteristics and the ten profundities shine like stars in the heavens of meaning. It can indeed be said that this teaching opens the door to the ultimate, perfect school, and its dharma exhausts the profound depths of reality. Thus, whether one hears about it or sees it, one perfects Manjushri’s wisdom and sees it in one’s own mind. Whether one recites it or upholds it, one activates Samantabhadra’s practice throughout the world. Each person enters the treasury of the Vajra, and each atom plants the grove of merit. If one can accomplish this in one lifetime, then one is Sudhana himself. As long as one makes the vows of the Dharma realm complete, who is not perfectly fulfilled? The sutra says: "This sutra will not enter the hands of other sentient beings." The treatise says: "It is entrusted only to the most superior beings with great resolve." How could these words be meaningless? Therefore, we know that those who have cultivated for a long time are set aside, and the sages of the highest virtue (Sravakas) are as if deaf and blind. All this is meant to dissolve attachments to limited views and to guide those with great resolve. Those who eat even a small piece of the vajra have already planted the seeds for sagehood. To dissect the great sutra into atoms awaits the person of wisdom. Even a single dharma-word of the sutra, if written with ocean-ink, will not be exhausted. The thousand-storied tower can be opened instantly with a snap of the fingers. It cannot be expressed by palm-leaf manuscripts, nor can it be fathomed by looking through a tube. I have briefly described its main points for your reference and overview.

如欲詳明者。藏中有清涼觀國師疏鈔。棗柏李長者合論。其疏盡精微。沖深包博。而論得大體。痛快直截。二者參而觀之。則華嚴大旨。無餘蘊矣。

> If you wish to study this in detail, the Buddhist Canon contains Master Qingliang's Commentary and Master Zaobai Li's Treatise. The Commentary delves into intricate nuances with profound depth and breadth, while the Treatise grasps the grand essence with refreshing directness. By consulting both together, the great teachings of the Avatamsaka Sutra will hold no hidden meaning.