人類追求止於至善的目標與價值是與生俱來的，但顯然不在於外在物質世界，而在於靈性世界裡。《華嚴經》的偉大即在指明靈性的存在，以及止於至善的靈性世界乃至改造生命、轉凡成聖的全記錄，這一指標乃依於佛陀的解脫法門，一再窮盡直至全方位的完成，而不再像原始教義般的直入漏盡解脫。是以當今世人乃至印度以外的民族根本沒有解脫的概念，如何而能令此新時代的民族國度之人踐履解脫之大道、共享佛陀之聖教？今謹將普賢乘中的華嚴思想予以其全方位的補述，並將普賢乘行法的前行資糧等各方面的注意事項，乃至修行陷阱等，皆盡可能地一一羅列，以使行者能夠按圖索驥，達到佛陀所指的漏盡解脫境界。十大願王中的五段行法，提挈總綱即是普賢行願力泯入四無盡境，直入形而上本體界的關鍵行法，為諸經中最，僅此一品即可謂經中之王，萬王之王。一般共同圓教之教導，唯到成就階段即終止，今《華嚴經》則不然，約「理」則〈離世間品〉十種無礙用，後結：「若有得此十無礙用者，於阿耨多羅三藐三菩提，欲成不成隨意無違，雖成正覺而亦不斷行菩薩行」。若約「事」則十大願王中四無盡境「虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡……而虛空界乃至眾生煩惱無有盡故，我此禮敬無有窮盡」。凡此於理於事皆言行普賢行無有盡故，此一無盡即在形而上與形而下之間自在出入，是曰：不住三界，不出三界，一切皆在法界中歟！

The will of mankind to pursuit the goal and value of perfection is inborn and obviously not in the realm of material world but rather in the spiritual world. The Avatamsaka Sutra is magnificence in that it unambiguously pointing out the existence of spirituality, the perfection in the spiritual realm and even a detail recording of the path to enlightenment through the reconstruction of one's life. This aspiration not only hinges on the Buddha's teaching of Moksha (liberation) but also extend further to reach total and comprehensive completeness from all directions. This is different from the initial ideology of a single direction straight to Asravaksaya Moksha. People in this era and ethnicities outside of India do not have any idea about the concept of Moksha. How can we expect people today to set foot on this path of Moksha and to share the benefit of the salient teaching of the Buddha? Ideology in the Avatamsaka Sutra can shed some light.Critical thinking of the Avatamsaka Sutra pertaining to Samantabhadrayana is hereby meticulously and holistically explained from all directions. Various aspects that require attention, such as merits that are prerequisites to the “Samantabhadra-yana Dharma Practice Method”, practice traps/yoga block etc. have been listed out as extensively as possible. In doing so, a road map or blue print is provided to spiritual practitioners in their pursuit to attain Asravaksaya Moksha as depicted by the Buddha. The five sections of dharma practice described in the “Ten Grand Vow” holds the theme of how the “power of Samantabhadra-yana” leads directly to submersion into the “Four Infinite Realms”. Unmatched by all other Sutras, this dharma practice holds the superlative key to enter straight into the metaphysical realm of ontology. This chapter alone is the cardinal of all sutras, king of all kings. According to the common teachings of Holistic Buddhism in general, fulfillment of enlightenment is the end stage. Yet, the Avatamsaka Sutra begs to differ. As per theoretical principles described in the chapter “Leaving the Material World”, the outcome concludes: “Whoever acquires the ten unhindered applications is free to decide whether or not to attain Anuttara-samyak-sambodhi at will. In spite of attaining full enlightenment, continuation of Bodhisattva deeds will not be forsaken”. As per practical applications, they are as illustrated in the “Four Infinite Realms” described in the “Ten Grand Vows”. The four infinite realms are: “The end of the realm of Śūnyatā, the realm of sentient beings, the realm of karma of all sentient beings, and the realm of vexation of all beings...because the realm of Śūnyatā up to the realm of vexation of all beings are infinite and never-ending, my salutations are accordingly infinite and neverending”. The dharma practice of Samantabhadra is infinite both in theory and in practice all the way through. This infinity is the freedom of access between the metaphysical and physical realms; hence the saying: “stay not in the Three Realms, leave not the Three Realms, all-in-all is in the Dharma Realm!”