目次Contents
華嚴經Avataṃsaka SūtraAvataṃsaka Sūtra
一部經，怎樣把整個法界放進一句話裡，又不讓那句話變窄？
《大方廣佛華嚴經》不從問答起手。它先寫佛成正覺那一刻的地、樹、宮殿與座上的人，再列出四十眾世主——山有山的看法，河有河的看法，夜有夜的看法。同一場成道，被無數個角度同時看見。卷首的御製序把這件事說得最短：「一句之內，包法界之無邊；一毫之中，置剎土而非隘」〔T10 0001a28〕。不是塞得進去，是本來就不擠。
八十卷三十九品，分繫七處九會。第一會在菩提場，說佛的依正果德與華藏世界；第二會至第七會，順著信、住、行、向、地、等妙，一級一級把菩薩行位鋪開；第八會〈離世間品〉以普慧二百問、普賢二千答總攝行門；第九會〈入法界品〉二十一卷，善財童子南行參學，一位一位地走完前面所說的全部階位。經的骨架就是一條路：先見果，再起信，再修行，最後親自走一遍。
它最著名的幾句，都短。〈夜摩宮中偈讚品〉說：「若人欲了知，三世一切佛，應觀法界性，一切唯心造」〔T10 0102a29〕。〈十地品〉第六地說：「三界所有，唯是一心」〔T10 0194a14〕。〈梵行品〉末後說：「初發心時即得阿耨多羅三藐三菩提，知一切法即心自性，成就慧身，不由他悟」〔T10 0089a01〕。〈如來出現品〉說：「無一眾生而不具有如來智慧，但以妄想顛倒執著而不證得」〔T10 0272c05〕。
但這部經不是靠警句撐起來的。它的分量在那些讀者最想跳過的地方——四十眾的名單、華藏世界的層層剎海、阿僧祇的數目、十地一地一地的行相、五十三位善知識一位一位的法門。名單不是名冊，數目不是誇張：經用「多」來說「一」，用重重無盡的鋪陳，讓人在讀到疲倦的時候忽然明白，那個「一切」並不在別處。
〈淨行品〉把這件事拉回日常。它不另立坐禪的時節，只教一百四十一個「當願眾生」：出門、上路、見水、見樹、洗手、吃飯，遇一事發一願。全品的總因只有一句：「若諸菩薩善用其心，則獲一切勝妙功德」〔T10 0069c25〕。法界不遠，遠的是心的用法。
讀這部經，可以先問自己三件事：我以為的「一件小事」，能不能承擔整個法界？我所信的果，是別人的果，還是我此刻這一念的果？如果重重無盡是真的，那麼此刻我所在的這一處，究竟少了什麼？
且從你認得的那一句讀起。
How does one scripture put the whole Dharma realm inside a single sentence without making the sentence narrow?
The Buddhāvataṃsaka-mahāvaipulya-sūtra, the Sūtra of the Flower Ornament of the Buddha, does not begin from question and answer. It first writes the ground, the trees, the palaces, and the one seated there at the moment of awakening, and then names forty assemblies of the rulers of the worlds—the mountains have their way of seeing, the rivers theirs, the night theirs. One and the same awakening, seen from countless angles at once. The imperial preface at the head of the base text says it most briefly: 「一句之內，包法界之無邊；一毫之中，置剎土而非隘」 tr. “within a single sentence is enclosed the boundlessness of the Dharma realm; within a single hair a land is set, and it is not cramped”〔T10 0001a28〕. It is not that they can be crammed in; there was never any crowding.
Eighty fascicles and thirty-nine chapters are distributed across seven locations and nine assemblies. The first assembly, at the site of awakening, sets out the Buddha’s fruition-virtue and the Flower-Treasury world. From the second assembly through the seventh, the stages of the bodhisattva are laid open rank by rank—faith, the abodes, the practices, the dedications, the grounds, the ranks of equal and wondrous awakening. The eighth assembly, Detachment from the World, gathers the whole of practice into Universal Wisdom’s two hundred questions and Samantabhadra’s two thousand answers. The ninth, Entry into the Dharma Realm, runs twenty-one fascicles: the youth Sudhana journeys south and walks, one teacher at a time, the whole of what has been said before. The frame of the scripture is a road: first see the fruit, then raise faith, then practise, and at last walk it yourself.
Its most famous lines are short. Verses of Praise in the Palace of the Yāma Heaven: 「若人欲了知，三世一切佛，應觀法界性，一切唯心造」 tr. “if one would fully know all the buddhas of the three times, one should contemplate the nature of the Dharma realm: all is made by mind alone”〔T10 0102a29〕. The Ten Grounds, in the sixth ground: 「三界所有，唯是一心」 tr. “all that is in the three realms is mind alone”〔T10 0194a14〕. The close of The Practice of Brahmacarya: 「初發心時即得阿耨多羅三藐三菩提，知一切法即心自性，成就慧身，不由他悟」 tr. “at the moment of first arousing the mind one attains unsurpassed perfect awakening, knowing all dharmas to be the mind’s own nature, perfecting the body of wisdom, awakened by no other”〔T10 0089a01〕. The Manifestation of the Tathāgata: 「無一眾生而不具有如來智慧，但以妄想顛倒執著而不證得」 tr. “there is not one sentient being who does not fully possess the wisdom of the Tathāgata; it is only by deluded thinking, inversion, and attachment that they do not realize it”〔T10 0272c05〕.
But the scripture does not stand on its aphorisms. Its weight lies exactly where readers most want to skip: the roll of forty assemblies, the tiered seas of lands in the Flower-Treasury, the numbers of the incalculables, the marks of each of the ten grounds in turn, the fifty-three good friends and the gate of each. A roll of names is not a register, and a number is not an exaggeration. The scripture says “one” by way of “many”; through an unfolding that is layer upon layer without end, the reader who has grown tired suddenly understands that “all” was never somewhere else.
Pure Conduct brings this back to the ordinary day. It sets apart no separate hour for sitting; it teaches one hundred forty-one vows, each opening “he vows: may all sentient beings”—going out the gate, taking the road, seeing water, seeing a tree, washing the hands, eating a meal: meet one affair, make one vow. The general cause of the whole chapter is a single sentence: 「若諸菩薩善用其心，則獲一切勝妙功德」 tr. “if the bodhisattvas make good use of their minds, then they gain all excellent and wondrous merits”〔T10 0069c25〕. The Dharma realm is not far off; what is far off is the way the mind is used.
Three questions may be asked before reading this scripture. Can what I take to be “one small matter” bear the whole Dharma realm? Is the fruit I have faith in someone else’s fruit, or the fruit of this present thought of mine? And if layer upon layer without end is true, then what exactly is missing from the place where I am standing now?
Begin from the one sentence you already recognize.
一、本經與本版底本
《大方廣佛華嚴經》漢傳有三譯並存，本版以唐譯八十卷本為唯一底本。與本經直接相關的漢譯藏本如下：
| 藏經號 | 題名與責任者 | 卷 | 本版角色 |
|---|---|---|---|
| T10n0279 | 唐 · 于闐國三藏實叉難陀奉制譯《大方廣佛華嚴經》 | 八十卷三十九品 | 本版唯一底本；澄觀逐文全疏所依之本 |
| T09n0278 | 東晉 · 佛馱跋陀羅譯《大方廣佛華嚴經》 | 六十卷三十四品 | 古譯對校主校本 |
| T10n0293 | 唐 · 般若譯《大方廣佛華嚴經》 | 四十卷一品 | 〈入法界品〉別譯；末附〈普賢行願品〉為八十本所無之補鏡 |
本版以 T10n0279 為唯一底本。取八十本之由有三：三十九品完整，六十本三十四品闕〈十定〉等後出諸品，四十本唯〈入法界〉一品；八十本為現行講誦之主流本；澄觀《華嚴經疏》六十卷與《隨疏演義鈔》九十卷所逐文疏釋者，即此本。六十本與四十本降為對勘之本，不另立譯本；二本之異文與開合逐段並列於考據層，不靜默補寫底本。
底本卷首另有御製序〈大周新譯序〉，題「天冊金輪聖神皇帝製」。此序不是經文，本版作獨立單元收於讀本之首，不混入正說。正說始於品一〈世主妙嚴品〉。
全經八十卷，正文六十八萬九千一百三十八字（純漢字五十八萬九千二百九十七字），頁範圍〔T10 0001a01〕至〔0442a26〕。
二、譯事與經錄明文
八十本之譯，經錄有明文。《開元釋教錄》著錄：「大方廣佛華嚴經八十卷」，其注云「第二出與東晉覺賢譯者同本證聖元年三月十四日於東都大內大遍空寺譯天后親受筆削至聖曆二年十月八日於佛授記寺功畢」〔T55n2154 0565c15–16〕。同錄別出一行作「九會說新譯八帙一千三百二十七紙」，繫「唐天后代于闐三藏實叉難陀等譯」〔T55n2154 0703a04–05〕。
御製序自記其事，與經錄相符：「粵以證聖元年，歲次乙未，月旅沽洗，朔惟戊申，以其十四日辛酉，於大遍空寺，親受筆削，敬譯斯經」〔T10 0001b06–b08〕；「以聖曆二年，歲次己亥，十月壬午朔，八日己丑，繕寫畢功」〔T10 0001b10–b11〕。一經之出，年月朔日俱書，二源互證。
六十本之譯，同錄記「初出元五十卷後人分為六十沙門支法領從于闐得梵本來義熙十四年三月十日於道場寺出元熙二年六月十日訖法業筆受見祖祐二錄」〔T55n2154 0505b20–21〕，並繫其為「八會說舊譯六帙或五十卷」〔T55n2154 0703a02〕。八會與九會之別，即二本處會開合之別；本版於考據〈異譯對勘〉目逐段並錄，不判優劣。
三、七處九會與三十九品
八十本三十九品，古德讀為七處九會：菩提場（品一至品六）、普光明殿（品七至品十二）、忉利天宮（品十三至品十八）、夜摩天宮（品十九至品二十二）、兜率天宮（品二十三至品二十五）、他化自在天宮（品二十六）、重會普光明殿（品二十七至品三十七）、三會普光明殿（品三十八）、逝多林（品三十九）。普光明殿三會，故處七而會九。
七處九會是澄觀《華嚴經疏》所傳之科判結構，並非底本電子本之內顯層級——底本內顯者唯品與卷。本版取此框架作導覽之骨架，覆於逐字校驗之品、卷、頁錨之上，誌錄古德讀法而不代作判定。《開元錄》以「九會說」記八十本、以「八會說」記六十本〔T55n2154 0703a02–a05〕，可見此讀法在唐代經錄中已然成立。
四、單元切分與本版型制
三十九品之中有四品體量特巨，不能作一單元讀：〈十迴向品〉十一卷、〈十地品〉六卷、〈離世間品〉七卷、〈入法界品〉二十一卷。故本版之切分為兩級：一般品作一單元，巨品依經之天然子結構再分——〈十地品〉每地一單元，〈十迴向品〉每迴向一單元，〈離世間品〉依問答群分節，〈入法界品〉依澄觀所承之寄位科分為本會與五十三參諸段。品一〈世主妙嚴品〉、品五〈華藏世界品〉、品二十七〈十定品〉、品三十七〈如來出現品〉亦依經文自有之段落再分。合御製序一單元在內，全帙共一百四十八個原子單元。
每一單元備五層：原典逐字保存漢文並帶頁錨；白話忠實順文、逐字覆蓋而不夾未釋之術語；考據依經之八目呈證；義疏先由經文開義、再以古德諸疏為鏡；心要作短入口。原典只存古漢語，其餘四層各具中文與英文。
五、古德疏之鏡
華嚴是漢傳注釋最豐之軸，唐代逐文全疏具足。本版義疏之鏡以三家為骨幹：
- 澄觀撰《大方廣佛華嚴經疏》T35n1735，六十卷，八十本之逐文全疏，本版取為科判定位與逐文釋義之主源；其自釋《大方廣佛華嚴經隨疏演義鈔》T36n1736，九十卷，逐文最詳，取為助證。
- 法藏述《華嚴經探玄記》T35n1733，二十卷，六十本之逐文疏，十玄六相判釋之淵藪；與八十本對讀時須先作品次對位。
- 李通玄撰《新華嚴經論》T36n1739，四十卷，八十本之論，以表法讀經，與澄觀疏並行之異軌。
此外，智儼述《大方廣佛華嚴經搜玄分齊通智方軌》T35n1732 五卷為六十本古疏、華嚴宗判釋之始；觀門一側有杜順〈法界觀門〉（存澄觀《華嚴法界玄鏡》T45n1883）與法藏《修華嚴奧旨妄盡還源觀》T45n1876，有繫則錄。〈十地品〉另有世親造、後魏菩提流支等譯《十地經論》T26n1522 十二卷之逐文論釋，本版於該品加設唯識鏡對讀——鏡非經，不作承衍之繫。
三家之解時有異軌：同一段文，澄觀依疏軌逐文科釋，法藏以五教分判，李通玄以無作智與表法讀之。本版三家並錄，誌其歸屬而不判高下。
六、判教與本版之界
華嚴宗判本經為圓教，法藏《華嚴一乘教義分齊章》T45n1866 四卷即其綱領。五教之判是古德成說，本版於考據〈諸家異釋〉目誌錄其文與出處，不判宗高下，也不以判教之語下灌經文。同理，華嚴與唯識了義未了義之諍、如來藏與藏識之會通，本版一律誌錄古德所說，不代作裁決。
法界圓融、十玄、六相之說，是漢人依此經所立之判釋，梵本無可覆按。本經梵本全帙不存，唯〈十地品〉與〈入法界品〉二品別行；近代校刊本非本版文字依據。梵語唯依古德所傳之音寫與音義訓釋，羅馬字只作發音之助。
七、本版現況
七處九會三十九品一百四十八單元之中英各層皆已建竣並經譯者通讀印可，本版標作 v1.0（二〇二六年秋）。引用時應以實際藏經號與頁欄行回查原文。
I. The Scripture and the Base of This Edition
Three Chinese translations of the Avataṃsaka Sūtra stand side by side in the canon. This edition takes the Tang translation in eighty fascicles as its sole base text. The Chinese canonical witnesses directly bearing on it are these:
| Canon no. | Title and responsibility | Fascicles | Role in this edition |
|---|---|---|---|
| T10n0279 | Translated at imperial command by Śikṣānanda, Tripiṭaka master of Khotan, of the Tang, 《大方廣佛華嚴經》 | 80 fascicles, 39 chapters | Sole base text of this edition; the version on which Chengguan comments line by line |
| T09n0278 | Translated by Buddhabhadra of the Eastern Jin, 《大方廣佛華嚴經》 | 60 fascicles, 34 chapters | Principal collation witness among the older translations |
| T10n0293 | Translated by Prajñā of the Tang, 《大方廣佛華嚴經》 | 40 fascicles, 1 chapter | A separate translation of Entry into the Dharma Realm; its closing Chapter of Samantabhadra’s Practices and Vows is a supplementary mirror for what the eighty-fascicle version lacks |
This edition takes T10n0279 as its source of record. There are three reasons for the eighty-fascicle version: its thirty-nine chapters are complete, whereas the sixty-fascicle version’s thirty-four lack The Ten Concentrations and the other later chapters, and the forty-fascicle version holds Entry into the Dharma Realm alone; the eighty-fascicle version is the one currently expounded and recited; and it is the version on which Chengguan’s Huayan jing shu in sixty fascicles and Yanyi chao in ninety fascicles comment line by line. The sixty- and forty-fascicle versions are reduced to collation witnesses and are given no separate reading set; their variant wording, and their divisions and combinations, are set out passage by passage in the Apparatus layer and never silently supply the base.
At the head of the base text stands an imperial preface, the Preface to the New Translation of the Great Zhou, signed 「天冊金輪聖神皇帝製」 tr. “composed by the Emperor of the Golden Wheel of the Heavenly Register, Sagely and Divine.” The preface is not scripture; this edition sets it as a separate unit at the head of the reading set and does not mix it into the sermon proper. The sermon proper begins with Chapter One, The Wondrous Adornments of the Rulers of the Worlds.
The whole scripture runs to eighty fascicles and 689,138 characters of running text (589,297 characters of pure Chinese), from 〔T10 0001a01〕 to 〔0442a26〕.
II. The Translation and the Catalogue Record
The catalogues speak plainly about the eighty-fascicle translation. The Kaiyuan Catalogue records 「大方廣佛華嚴經八十卷」 tr. “Great Vaipulya Buddhāvataṃsaka Sūtra, in eighty fascicles,” with the note 「第二出與東晉覺賢譯者同本證聖元年三月十四日於東都大內大遍空寺譯天后親受筆削至聖曆二年十月八日於佛授記寺功畢」 tr. “the second issue, the same original as the one translated by Juexian of the Eastern Jin; translated on the fourteenth day of the third month of the first year of Zhengsheng at the Dabiankong Monastery within the palace of the Eastern Capital, the Empress herself taking up the brush of correction, and completed on the eighth day of the tenth month of the second year of Shengli at the Foshouji Monastery”〔T55n2154 0565c15–16〕. Another line of the same catalogue enters it as 「九會說新譯八帙一千三百二十七紙」 tr. “spoken in nine assemblies; new translation; eight cases; one thousand three hundred twenty-seven sheets,” attributed 「唐天后代于闐三藏實叉難陀等譯」 tr. “translated by Śikṣānanda, Tripiṭaka master of Khotan, and others, in the reign of the Empress of the Tang”〔T55n2154 0703a04–05〕.
The imperial preface records the same events, and the two agree: 「粵以證聖元年，歲次乙未，月旅沽洗，朔惟戊申，以其十四日辛酉，於大遍空寺，親受筆削，敬譯斯經」 tr. “now in the first year of Zhengsheng, the year yiwei, in the month of guxian, the new moon falling on wushen, on its fourteenth day, xinyou, at the Dabiankong Monastery, I myself took up the brush of correction and reverently translated this scripture”〔T10 0001b06–b08〕; 「以聖曆二年，歲次己亥，十月壬午朔，八日己丑，繕寫畢功」 tr. “in the second year of Shengli, the year jihai, the tenth month with the new moon on renwu, on its eighth day, jichou, the copying was brought to completion”〔T10 0001b10–b11〕. The issuing of one scripture, with year, month, and lunar day all written down; two sources attesting each other.
For the sixty-fascicle translation the same catalogue records 「初出元五十卷後人分為六十沙門支法領從于闐得梵本來義熙十四年三月十日於道場寺出元熙二年六月十日訖法業筆受見祖祐二錄」 tr. “the first issue, originally in fifty fascicles and divided into sixty by later hands; the monk Zhi Faling obtained the Sanskrit text from Khotan and brought it; issued at the Daochang Monastery on the tenth day of the third month of the fourteenth year of Yixi and finished on the tenth day of the sixth month of the second year of Yuanxi, Faye taking it down; seen in the two catalogues of Zu and You”〔T55n2154 0505b20–21〕, and enters it as 「八會說舊譯六帙或五十卷」 tr. “spoken in eight assemblies; old translation; six cases, or fifty fascicles”〔T55n2154 0703a02〕. Eight assemblies against nine is exactly the difference in how the two versions divide the locations and convenings; this edition records the two passage by passage in the collation section of the Apparatus and adjudicates no superiority.
III. Seven Locations and Nine Assemblies, Thirty-Nine Chapters
The ancient masters read the thirty-nine chapters of the eighty-fascicle version as seven locations and nine assemblies: the site of awakening (chapters 1–6), the Hall of Universal Light (7–12), the palace of the Trāyastriṃśa heaven (13–18), the palace of the Yāma heaven (19–22), the palace of the Tuṣita heaven (23–25), the palace of the Paranirmitavaśavartin heaven (26), the Hall of Universal Light convened a second time (27–37), the Hall of Universal Light convened a third time (38), and the Jeta Grove (39). The Hall of Universal Light holds three assemblies, and so there are seven locations but nine assemblies.
Seven locations and nine assemblies is the structure of the outline transmitted in Chengguan’s Huayan jing shu; it is not a level made explicit in the base text’s own markup, which carries chapters and fascicles alone. This edition takes the frame as a scaffold for navigation, laid over chapters, fascicles, and page loci that have been verified word for word, recording the ancient masters’ reading without composing a verdict on their behalf. That the Kaiyuan Catalogue enters the eighty-fascicle version as “spoken in nine assemblies” and the sixty-fascicle version as “spoken in eight”〔T55n2154 0703a02–a05〕 shows the reading already established in a Tang catalogue.
IV. The Division into Units and the Form of This Edition
Four of the thirty-nine chapters are too vast to read as one unit: The Ten Dedications runs eleven fascicles, The Ten Grounds six, Detachment from the World seven, and Entry into the Dharma Realm twenty-one. The division of this edition therefore has two levels. An ordinary chapter forms one unit; a vast chapter is divided further along the scripture’s own natural sub-structure—one unit for each of the ten grounds, one for each of the ten dedications, sections following the groups of question and answer in Detachment from the World, and, for Entry into the Dharma Realm, the opening assembly and the fifty-three visits following the outline of stage-correspondence that Chengguan carries forward. Chapter One, Chapter Five (The Flower-Treasury World), Chapter Twenty-Seven (The Ten Concentrations), and Chapter Thirty-Seven (The Manifestation of the Tathāgata) are likewise subdivided along their own textual sections. With the imperial preface as one unit, the edition holds one hundred forty-eight atomic units in all.
Each unit carries five layers. The Source-Text preserves the Chinese verbatim with page loci; the Vernacular follows the wording faithfully, covering it word for word without carrying unexplained technical terms; the Apparatus presents evidence under the scripture’s eight headings; the Exposition opens the meaning from the scriptural text first and then takes the ancient masters’ commentaries as its mirror; the Heart-Essence offers a short point of entry. The Source-Text preserves classical Chinese alone; the other four layers exist in both Chinese and English.
V. The Mirrors of the Ancient Commentaries
Huayan carries the richest body of Chinese commentary of any of these axes, with line-by-line Tang commentary complete. Three works form the frame of this edition’s Exposition mirror:
- Chengguan’s Huayan jing shu (《大方廣佛華嚴經疏》), T35n1735, in sixty fascicles: the complete line-by-line commentary on the eighty-fascicle version, taken here as the principal source for placement within the outline and for line-by-line interpretation. His own Yanyi chao (《大方廣佛華嚴經隨疏演義鈔》), T36n1736, in ninety fascicles, is the most detailed line by line and is taken as corroboration.
- Fazang’s Tanxuan ji (《華嚴經探玄記》), T35n1733, in twenty fascicles: the line-by-line commentary on the sixty-fascicle version and the fountainhead of the classifications of the ten mysteries and the six characteristics. Reading it against the eighty-fascicle version requires first correlating the chapters.
- Li Tongxuan’s Xin Huayan jing lun (《新華嚴經論》), T36n1739, in forty fascicles: a treatise on the eighty-fascicle version, reading the scripture by way of symbolic correspondence, a track running parallel to and apart from Chengguan’s commentary.
Beside these, Zhiyan’s Souxuan ji (《大方廣佛華嚴經搜玄分齊通智方軌》), T35n1732, in five fascicles, is the old commentary on the sixty-fascicle version and the beginning of the Huayan classifications. On the side of contemplation stand Dushun’s Discernment of the Dharma Realm (preserved within Chengguan’s Huayan fajie xuanjing, T45n1883) and Fazang’s Wangjin huanyuan guan (《修華嚴奧旨妄盡還源觀》), T45n1876, recorded where they bear on a passage. The Ten Grounds has in addition the line-by-line treatise-commentary of Vasubandhu’s Shidi jing lun (《十地經論》), T26n1522, in twelve fascicles, translated by Bodhiruci and others of the Later Wei; for that chapter this edition sets up a Yogācāra mirror for reading alongside—a mirror, not the scripture, and not a link of lineage.
The three commentators often run on different tracks: over one and the same passage Chengguan interprets line by line along the track of his outline, Fazang classifies by the five teachings, and Li Tongxuan reads by uncontrived wisdom and symbolic correspondence. This edition records all three, attributing each and adjudicating no superiority.
VI. Doctrinal Classification and the Bounds of This Edition
The Huayan school classifies this scripture as the perfect teaching, and Fazang’s Wujiao zhang (《華嚴一乘教義分齊章》), T45n1866, in four fascicles, is its compendium. The classification into five teachings is the settled doctrine of the ancient masters; this edition records its wording and its source under the heading of divergent interpretations in the Apparatus, adjudicates no superiority among the schools, and does not pour the language of classification down into the scriptural text. So too with the dispute over what is definitive between Huayan and Yogācāra, and with the reconciliation of tathāgatagarbha and the store consciousness: what the ancient masters said is recorded, and no verdict is composed on their behalf.
The interfusion of the Dharma realm, the ten mysteries, and the six characteristics are classifications raised by Chinese masters on the basis of this scripture and cannot be checked against a Sanskrit text. The Sanskrit of this scripture does not survive as a whole; only The Ten Grounds and Entry into the Dharma Realm circulated separately, and modern critical editions are not a basis for the wording of this edition. Sanskrit follows the ancient transmission alone—the transcriptions and glosses of sound and sense preserved by the ancient masters—and romanization serves only as an aid to pronunciation.
VII. The Present State of This Edition
Every layer, Chinese and English, of the one hundred forty-eight units across the seven locations, nine assemblies, and thirty-nine chapters is complete and has received the translator’s reading approval, and this edition is designated v1.0 (Autumn 2026). When citing, check wording against the original by its actual canon number and page-column-line locus.
讀法How to read
一、先選入口
八十卷是漢傳最巨的一部經，本版不要求所有人從〈世主妙嚴品〉第一字讀到〈入法界品〉最後一字。可以依目的選路：
- 初次相遇：先讀本卷首心要，再選一個單元的心要與白話，最後回到原典。臨街之門推薦〈淨行品〉——它最短、最近日常，一百四十一願隨事可用。
- 連續通讀：依會次讀原典與白話；一個單元讀完，再看義疏如何開義。九會即九段路，一會一停即可。
- 證據回查：由原典進考據，查科判定位、術語、譬喻、三譯異文、宗義之經據、諸家異釋、承衍與校本定位；義疏中的古德判釋也應能回到考據之證。
- 只想讀骨架：先讀各品各單元的心要，再挑一條主題讀路走完。
二、九會是一條路
七處九會不只是九個地點，而是一條次第。第一會在菩提場，佛成正覺不起於座，說依正果德與華藏世界——先舉果，令人生信。第二會至第七會，順著信、住、行、向、地、等妙一級一級上去：〈十信〉在普光明殿，〈十住〉在忉利，〈十行〉在夜摩，〈十迴向〉在兜率，〈十地〉在他化自在天，等妙覺位重會普光明殿。第八會〈離世間品〉回到人間的普光明殿，以普慧二百問、普賢二千答總攝前面所說的一切行門。第九會〈入法界品〉在逝多林，善財童子南行參學五十三位善知識，把前八會所說的階位一位一位親自走完。
所以讀華嚴有一個隨時可用的定位法：先問這一品在九會的哪一段，說的是果、是信、是位、還是證。前七會是說給人聽的圖，第八會是把圖收成問答，第九會是有人照著圖走了一遍。
三、五條主題讀路
佛的果德與世界
第一會六品——〈世主妙嚴〉〈如來現相〉〈普賢三昧〉〈世界成就〉〈華藏世界〉〈毘盧遮那〉——是全經的總說。四十眾世主各以自證法門讚佛，世界海重重無盡地鋪開。此段數目最密，宜白話與考據對讀；名單不是名冊，是同一場成道被無數角度同時看見。
心與法界
〈夜摩宮中偈讚品〉「若人欲了知，三世一切佛，應觀法界性，一切唯心造」〔T10 0102a29〕；〈十地品〉第六地「三界所有，唯是一心」〔T10 0194a14〕；〈梵行品〉末「初發心時即得阿耨多羅三藐三菩提，知一切法即心自性，成就慧身，不由他悟」〔T10 0089a01〕。三處相望，是本經唯心一義之骨。〈十地品〉第六地一段另有《十地經論》之逐文論釋，本版於該品加設唯識鏡對讀。
菩薩行位
十住、十行、十迴向、十地四大階位段，是本經之主幹。〈十地品〉六卷十地，本版每地一單元；〈十迴向品〉十一卷十向，每向一單元。讀此四段宜連讀，見一位一位如何相攝而不相亂。
行門在日常
〈淨行品〉一百四十一願不另立坐禪之時，遇一事發一願，總因只在一句：「若諸菩薩善用其心，則獲一切勝妙功德」〔T10 0069c25〕。〈十無盡藏品〉〈明法品〉〈普賢行品〉與第八會〈離世間品〉之二千答，同屬行門一路。
證入
〈入法界品〉二十一卷，是全經最長的一品，也是最好讀的一品——它是敘事。善財從文殊處發心，南行參五十三位善知識：比丘、長者、童女、婆羅門、外道、國王、船師、地神、夜天、佛母，最後入彌勒樓閣、還見文殊、終見普賢。四十本〈普賢行願品〉所載十大願為八十本所無，本版於該品考據〈異譯對勘〉目全帙補鏡。
四、怎樣使用五層
| 層 | 最適合回答的問題 |
|---|---|
| 原典 | 八十本實際怎樣說？這一句的頁錨在哪裡？ |
| 白話 | 這一段連續說了甚麼？這一場問答是誰問誰答？ |
| 考據 | 六十本怎麼譯？澄觀、法藏、李通玄怎樣異解？此段立何宗義？異讀與校記有何證據？ |
| 義疏 | 這一段的義理怎樣展開？古德諸疏怎樣照讀？ |
| 心要 | 這一個單元最值得帶走的是甚麼？ |
白話不代判義，義疏不改寫原典，考據不代古德裁決，心要也不代替完整經文。若一個讀法無法回到原典或明確歸屬的古德文字，應把它視為本版的解說，而不是經中逐字所說。
五、讀本經的三個提醒
「多」是說法，不是誇張。 華嚴的數目——十佛剎微塵數、不可說不可說轉、阿僧祇——不是修辭上的放大，而是本經表義的方式：以重重無盡顯一即一切。〈阿僧祇品〉專說此事。讀到疲倦處不必跳過，那正是這部經要你經歷的。
判教之語不等於經文自說。 華嚴宗判此經為圓教，十玄、六相、四法界之說皆由古德依此經所立。本版把這一類判釋歸入考據與義疏，不下灌入白話或原典；三家異釋並錄不判。
說法主會換人。 本經對辯少而說法主更迭多：九會會主不同，同一品中或如來自說，或菩薩承佛威力而說，或問答往復。讀時先認清這一段是誰在說、對誰說；本版於各層皆守此界，考據之科判定位目即為此設。
六、引用時的最短原則
引用本版，至少保留『品次＋品名＋單元』；引用經或古德逐字語句，再加藏經號與實際頁欄行。只寫『《華嚴經》說』不足以分辨八十本 T279、六十本 T278 或四十本 T293，也不足以分辨經文與澄觀、法藏、李通玄之疏語。
I. Choose an Entry Point First
Eighty fascicles make this the largest scripture in the Chinese canon, and this edition does not require everyone to read from the first word of The Wondrous Adornments of the Rulers of the Worlds to the last word of Entry into the Dharma Realm. Choose a route according to purpose:
- A first encounter — read the Opening Heart-Essence, then the Heart-Essence and Vernacular of one unit, and finally return to the Source-Text. The door on the street is Pure Conduct: it is the shortest chapter, the nearest to daily life, and its one hundred forty-one vows can be used as they are met.
- Continuous reading — follow the Source-Text and Vernacular assembly by assembly; when a unit is finished, see how the Exposition opens its meaning. Nine assemblies are nine stretches of road, and one may rest at the end of each.
- Checking evidence — move from the Source-Text into the Apparatus for placement within the outline, terminology, similes, collation with the parallel translations, the scriptural grounds of sectarian doctrine, the divergent interpretations of the commentators, cross-reading and lineage, and the register of editions. An ancient master’s judgment used in the Exposition should also be traceable to the evidence in the Apparatus.
- Only the framework — read the Heart-Essence of each unit first, then follow one thematic route through to its end.
II. The Nine Assemblies Are One Road
Seven locations and nine assemblies are not merely nine places; they are a sequence. In the first assembly, at the site of awakening, the Buddha does not rise from his seat, and the fruition-virtue and the Flower-Treasury world are set out—the fruit is raised first, so that faith may arise. From the second assembly through the seventh the ranks ascend one by one: the ten faiths in the Hall of Universal Light, the ten abodes in the Trāyastriṃśa heaven, the ten practices in the Yāma heaven, the ten dedications in the Tuṣita heaven, the ten grounds in the Paranirmitavaśavartin heaven, and the ranks of equal and wondrous awakening in the Hall of Universal Light convened again. The eighth assembly, Detachment from the World, returns to the Hall of Universal Light in the human world and gathers every gate of practice already spoken into Universal Wisdom’s two hundred questions and Samantabhadra’s two thousand answers. The ninth assembly, Entry into the Dharma Realm, is in the Jeta Grove, where the youth Sudhana journeys south to fifty-three good friends and walks in person, one teacher at a time, the ranks set out in the first eight assemblies.
There is therefore one method of orientation always available in reading this scripture: first ask which stretch of the nine assemblies this chapter stands in, and whether what it states is the fruit, faith, a rank, or realization. The first seven assemblies are the map, spoken for hearers; the eighth folds the map into question and answer; the ninth is someone walking it.
III. Five Thematic Routes
The Buddha’s Fruition-Virtue and the World
The six chapters of the first assembly—The Wondrous Adornments of the Rulers of the Worlds, The Manifestation of the Tathāgata, The Samādhi of Samantabhadra, The Formation of the Worlds, The Flower-Treasury World, and Vairocana—are the general statement of the whole scripture. Forty assemblies of rulers praise the Buddha, each by the gate of liberation each has realized, and the seas of worlds open out layer upon layer. The numbers are densest here, and the Vernacular is best read against the Apparatus. The roll of names is not a register: it is one and the same awakening seen from countless angles at once.
Mind and the Dharma Realm
Verses of Praise in the Palace of the Yāma Heaven: 「若人欲了知，三世一切佛，應觀法界性，一切唯心造」 tr. “if one would fully know all the buddhas of the three times, one should contemplate the nature of the Dharma realm: all is made by mind alone”〔T10 0102a29〕. The Ten Grounds, in the sixth ground: 「三界所有，唯是一心」 tr. “all that is in the three realms is mind alone”〔T10 0194a14〕. The close of The Practice of Brahmacarya: 「初發心時即得阿耨多羅三藐三菩提，知一切法即心自性，成就慧身，不由他悟」 tr. “at the moment of first arousing the mind one attains unsurpassed perfect awakening, knowing all dharmas to be the mind’s own nature, perfecting the body of wisdom, awakened by no other”〔T10 0089a01〕. These three passages viewed together are the frame of mind-only in this scripture. The sixth-ground passage has in addition the line-by-line comment of the Shidi jing lun, and for that chapter this edition sets up a Yogācāra mirror for reading alongside.
The Ranks of the Bodhisattva
The four great blocks of rank—the ten abodes, the ten practices, the ten dedications, the ten grounds—are the trunk of the scripture. The Ten Grounds runs six fascicles for ten grounds, one unit to a ground in this edition; The Ten Dedications runs eleven fascicles for ten dedications, one unit to a dedication. These four are best read consecutively, to see how each rank includes the others without confusion among them.
Practice within the Ordinary Day
Pure Conduct sets apart no separate hour for sitting: its one hundred forty-one vows are made upon whatever affair is met, and the general cause lies in one sentence: 「若諸菩薩善用其心，則獲一切勝妙功德」 tr. “if the bodhisattvas make good use of their minds, then they gain all excellent and wondrous merits”〔T10 0069c25〕. The Ten Inexhaustible Treasuries, Clarifying the Dharma, The Practices of Samantabhadra, and the two thousand answers of the eighth assembly belong to this same road of practice.
Realization
Entry into the Dharma Realm, at twenty-one fascicles, is the longest chapter in the scripture and also the most readable, because it is narrative. Sudhana arouses the aspiration before Mañjuśrī and journeys south to fifty-three good friends—monks, householders, girls, brahmins, non-Buddhist teachers, kings, a ferryman, an earth spirit, night goddesses, the Buddha’s mother—and at last enters Maitreya’s tower, sees Mañjuśrī again, and finally sees Samantabhadra. The ten great vows recorded in the Chapter of Samantabhadra’s Practices and Vows in the forty-fascicle version are absent from the eighty-fascicle version; this edition provides them as a supplementary mirror in the collation section of that chapter’s Apparatus.
IV. How to Use the Five Layers
| Layer | The question it is best fitted to answer |
|---|---|
| Source-Text | What does the eighty-fascicle version actually say? Where is the page locus of this sentence? |
| Vernacular | What does this passage say continuously? In this exchange, who is asking whom, and who answers? |
| Apparatus | How does the sixty-fascicle version render it? How do Chengguan, Fazang, and Li Tongxuan differ? What sectarian doctrine is grounded here? What evidence is there for variant readings and collation notes? |
| Exposition | How does the doctrine of this passage unfold? How do the ancient commentaries read alongside it? |
| Heart-Essence | What is most worth carrying away from this one unit? |
The Vernacular does not adjudicate doctrine on the scripture’s behalf; the Exposition does not rewrite the Source-Text; the Apparatus does not decide for the ancient masters; and the Heart-Essence does not replace the complete scripture. If a reading cannot be returned to the Source-Text or to a clearly attributed passage of an ancient master, it should be regarded as this edition’s explanation and not as what the scripture says word for word.
V. Three Cautions for Reading This Scripture
“Many” is a way of speaking, not exaggeration. The numbers of Huayan—dust motes in ten buddha-lands, the unspeakable of the unspeakable turned again, the incalculables—are not rhetorical inflation but the scripture’s way of setting forth its sense: layer upon layer without end, showing that one is all. The chapter Incalculables treats this expressly. There is no need to skip the passages where reading grows wearying; that weariness is part of what the scripture asks the reader to undergo.
The language of classification is not the scripture speaking for itself. The Huayan school classifies this scripture as the perfect teaching, and the ten mysteries, the six characteristics, and the fourfold Dharma realm were all raised by the ancient masters on the basis of it. This edition places such judgments in the Apparatus and the Exposition and does not pour them down into the Vernacular or the Source-Text; where the three commentators differ, all are recorded and none adjudicated.
The speaker changes. This scripture holds little debate but many changes of speaker: each assembly has its own presiding preacher, and within one chapter the Tathāgata may speak himself, or a bodhisattva may speak upheld by the Buddha’s power, or question and answer may pass back and forth. Establish first who is speaking in this passage and to whom; this edition keeps that boundary in every layer, and the section on placement within the outline in the Apparatus exists for exactly this.
VI. The Shortest Principle for Citation
When citing this edition, retain at least ‘chapter number + chapter title + unit’. When citing the scripture or an ancient master word for word, add the canon number and the actual page-column-line locus. To write only “the Avataṃsaka says” is not enough to distinguish the eighty-fascicle T279, the sixty-fascicle T278, and the forty-fascicle T293, nor to distinguish the scripture from the commentarial wording of Chengguan, Fazang, and Li Tongxuan.
凡例Conventions
一、底本與對校本
- 唯一底本：唐 · 于闐國三藏實叉難陀奉制譯《大方廣佛華嚴經》T10n0279，八十卷三十九品。
- 古譯對校：東晉 · 佛馱跋陀羅譯《大方廣佛華嚴經》T09n0278，六十卷三十四品。
- 末會對校：唐 · 般若譯《大方廣佛華嚴經》T10n0293，四十卷，唯〈入法界品〉一品；其末附〈普賢行願品〉載普賢十大願，為八十本所無，於品三十九考據〈異譯對勘〉目全帙補鏡。
- 〈十地品〉專釋：世親造、後魏菩提流支等譯《十地經論》T26n1522，十二卷；於品二十六作唯識鏡對讀之見證。
三譯只在各自實有的段落內對勘。詞異、開合異、增品異如實並列；不以他譯靜默補底本，也不以底本詞形覆蓋他譯。八十本較六十本多出〈十定品〉等後出諸品，並將六十本部分品次開合重分——此開合本身即是見證，存之不併。
底本取 CBETA 電子本之讀（大正底本，含 CBETA 標明之回改），造字依組字式保存，不取近代正規化字形。
二、單元切分
三十九品之中，一般品作一單元；體量特巨之品依經之天然子結構再分——〈十地品〉每地一單元，〈十迴向品〉每迴向一單元，〈離世間品〉依普慧問答之群分節，〈入法界品〉依澄觀所承之寄位科分為本會與五十三參諸段；品一〈世主妙嚴品〉、品五〈華藏世界品〉、品二十七〈十定品〉、品三十七〈如來出現品〉亦依經文自有之段落再分。卷首御製序〈大周新譯序〉不是經文，作獨立單元，不混入正說。合計一百四十八個原子單元，分繫七處九會之下。
單元之界皆落於經文自然科段，一段問答不跨單元。單元是本版的閱讀格線，不取代經之品次與卷次；引用仍以品名與底本頁欄行為準。
三、七處九會之框架
品、卷與頁錨皆自底本逐字校驗；七處九會之會次分屬則是澄觀《華嚴經疏》所傳之科判結構讀法，非底本電子本之內顯層級（內顯者唯品與卷）。本版取此框架作導覽骨架，覆於已校驗之品卷頁錨之上，誌錄古德讀法而不代作判定。《開元釋教錄》以「九會說」記八十本、以「八會說」記六十本〔T55n2154 0703a02–a05〕。
四、五層分工
- 原典逐字保存 T279 漢文，並帶卷題、品題與頁錨。
- 白話忠實順文，逐字覆蓋而不夾未釋之術語，不倒灌古德判釋。
- 考據依經之八目呈證（見下第五條）。
- 義疏先由經文開義，再以古德諸疏為鏡；末節名為「承衍」，只列可對讀之座標，不作定判。
- 心要作初讀入口，不代替完整經文與證據。
五層之依存有序：原典為根，白話與考據各承原典，義疏承原典與考據，心要承義疏。考據有所增補，必下灌義疏。原典只存古漢語；其餘四層各具中文與英文。英文鏡譯不另造原典，所有漢文權威仍回到原典層。
五、考據八目
考據層依固定次第呈證：一、科判定位；二、術語；三、譬喻·修辭；四、異譯對勘；五、宗義之經據；六、諸家異釋（古德·標宗）；七、互讀·承衍；八、校本定位。
逐目有則錄、無則據實標闕，不湊補；零命中據實記作〔查無〕，並記所檢之範圍。古德疏規模巨大，唯於本段實有所釋處引之，不通論全引。
六、校勘之錄法
校勘依『取大正底本之讀』為政策：原典層之讀從 CBETA 校訂本（其回改處以【CB】標之）；大正原印之讀與諸本異讀於校記行並錄，不逕改；凡 CBETA 回改處，校記行「異讀補記」並錄大正原印並標其為回改。大正校記依底本電子本之校注機械照錄，其「凡Ｎ字」之數即漢字數。三譯之異文不入校勘之數，別入〈異譯對勘〉目，不默採。
七、引文與義理
- 權威引文只取經與古德，逐字保留並繫實際藏經號與頁欄行。
- 中文「」內為逐字徵引，標點依所引之本；『』為本版今語之提挈與撮意，不冒充原文；行內夾注作〔……〕。凡非逐字者一律用『』。
- 頁錨繫於引句首字之前最近之行標；起訖式作〔起錨–訖錨〕。卷題之錨不得用作引文之錨。歸納語與模板句不配錨。引文自身含內層引文而各有錨者，外層之起錨置於外層引號之前，內層之錨留於內層引句之後；各錨以其首字獨立查詢皆須唯一命中。
- 經文自說、三譯異文、古德諸疏之解三者必須分層。澄觀、法藏、李通玄之解不得下灌作經之直說。
- 判教五教之判、華嚴與唯識了義未了義之諍、如來藏與藏識之會通，一律誌錄古德所說而不判高下。三家疏異釋亦然：誌錄不判。
- 標「並錄不判／誌錄不判」之處，塊內不引經論自身之判語；引文帶有明判者，改繫「明判」之名並錄，引文與頁錨一字不改。
八、梵語與羅馬字
- 梵語唯依古德所傳：實叉難陀與佛馱跋陀羅之譯名、古德所存之音寫與音義訓釋（如澄觀釋〈淨行品〉品名之「具折囉」「波利」「戍輪律提」）。
- 羅馬字只作發音輔助，須繫於古德音寫可徵者；古德無傳者從闕。
- 本經梵本全帙不存，唯〈十地品〉與〈入法界品〉二品別行；近代校刊本非文字依據，不引作經文用字之源。
九、佛陀代詞
本帙讀者面之佛陀單數代詞作「他」，不作「祂」；此為本帙自建帙以來之既定體例，與他帙之通則不同，於此明記。
十、〈十地品〉之唯識鏡
〈十地品〉為《十地經論》所逐文論釋之本，本版於該品加設唯識鏡對讀：引論之逐文釋以見唯識軸之承接。此鏡是對讀之鏡，不是經之承衍繫屬；論之判不得下灌作經之直說。
十一、版本與題署
七處九會三十九品一百四十八單元之中英各層皆已建竣並經譯者通讀印可，本版標作 v1.0（二〇二六年秋）。各層以『釋慧鏡 · 指月 · 華嚴 · 品次品名 · 單元 · 2026 秋』題署（層名只在檔名，不入題署）。引用時以品名、單元與底本頁錨共同定位。
I. Base Text and Collation Witnesses
- Sole base text — 《大方廣佛華嚴經》, translated at imperial command by Śikṣānanda, Tripiṭaka master of Khotan, of the Tang, T10n0279, in eighty fascicles and thirty-nine chapters.
- Old-translation collation — 《大方廣佛華嚴經》, translated by Buddhabhadra of the Eastern Jin, T09n0278, in sixty fascicles and thirty-four chapters.
- Final-assembly collation — 《大方廣佛華嚴經》, translated by Prajñā of the Tang, T10n0293, in forty fascicles, holding Entry into the Dharma Realm alone; its closing Chapter of Samantabhadra’s Practices and Vows, carrying the ten great vows, is absent from the eighty-fascicle version and is provided in full as a supplementary mirror in the collation section of the Apparatus of Chapter Thirty-Nine.
- Treatise of exclusive comment on The Ten Grounds — 《十地經論》, composed by Vasubandhu and translated by Bodhiruci and others of the Later Wei, T26n1522, in twelve fascicles; the witness for the Yogācāra mirror in Chapter Twenty-Six.
The three translations are collated only within the passages each actually contains. Differences of wording, of division and combination, and of added chapters are set side by side as transmitted; another translation never silently supplies the base, and the base never overwrites the word-forms of another translation. The eighty-fascicle version has The Ten Concentrations and the other later chapters beyond the sixty-fascicle version, and redivides some of its chapters—that redivision is itself a witness and is preserved, not merged.
The base text follows the reading of the CBETA electronic edition (the Taishō base, including the emendations CBETA marks); composed characters are preserved in their character-composition form, and no modern normalized graph is adopted.
II. Division into Units
Among the thirty-nine chapters, an ordinary chapter forms one unit; a chapter of exceptional bulk is divided further along the scripture’s own natural sub-structure—one unit for each of the ten grounds, one for each of the ten dedications, sections following the groups of Universal Wisdom’s questions in Detachment from the World, and, for Entry into the Dharma Realm, the opening assembly and the fifty-three visits following the outline of stage-correspondence that Chengguan carries forward. Chapter One, Chapter Five (The Flower-Treasury World), Chapter Twenty-Seven (The Ten Concentrations), and Chapter Thirty-Seven (The Manifestation of the Tathāgata) are likewise subdivided along their own textual sections. The imperial preface at the head of the base text, the Preface to the New Translation of the Great Zhou, is not scripture and forms a separate unit, not mixed into the sermon proper. There are one hundred forty-eight atomic units in all, distributed under the seven locations and nine assemblies.
Every unit boundary falls at a natural section of the scriptural text, and no single exchange of question and answer crosses a unit boundary. The unit is this edition’s reading grid; it does not replace the scripture’s own chapter and fascicle numbers. Citation still goes by chapter title and by the page-column-line locus of the base text.
III. The Frame of Seven Locations and Nine Assemblies
Chapters, fascicles, and page loci are all verified word for word against the base text; the grouping into seven locations and nine assemblies, however, is the structural reading of the outline transmitted in Chengguan’s Huayan jing shu and is not a level made explicit in the base text’s markup, which carries chapters and fascicles alone. This edition takes the frame as a scaffold for navigation, laid over verified chapters, fascicles, and loci, recording the ancient masters’ reading without composing a verdict on their behalf. The Kaiyuan Catalogue enters the eighty-fascicle version as “spoken in nine assemblies” and the sixty-fascicle version as “spoken in eight”〔T55n2154 0703a02–a05〕.
IV. The Division of Labor among the Five Layers
- The Source-Text preserves the Chinese of T279 verbatim, with fascicle titles, chapter titles, and page loci.
- The Vernacular follows the wording faithfully, covering it word for word without carrying unexplained technical terms, and does not pour the ancient masters’ judgments back into it.
- The Apparatus presents evidence under the scripture’s eight headings (see section V below).
- The Exposition opens the meaning from the scriptural text first and then takes the ancient masters’ commentaries as its mirror. Its closing section is named Lineage; it lists only coordinates that may be read alongside and composes no verdict.
- The Heart-Essence serves as a doorway for a first reading and does not replace the complete scripture or its evidence.
The five layers depend on one another in a fixed order: the Source-Text is the root; the Vernacular and the Apparatus each rest on it; the Exposition rests on the Source-Text and the Apparatus; the Heart-Essence rests on the Exposition. Whatever is added to the Apparatus must be carried down into the Exposition. The Source-Text preserves classical Chinese alone; each of the other four layers exists in both Chinese and English. The English mirror creates no separate Source-Text, and all authority for the Chinese returns to the Source-Text layer.
V. The Eight Headings of the Apparatus
The Apparatus layer presents evidence in a fixed order: I. placement within the outline; II. terminology; III. similes and rhetoric; IV. collation with the parallel translations; V. the scriptural grounds of sectarian doctrine; VI. divergent interpretations of the commentators, with their tenets marked; VII. cross-reading and lineage; VIII. the register of edition locations.
Each heading records what there is and, where there is nothing, marks the absence according to the facts without padding; a search returning nothing is recorded as 〔查無〕 tr. “not found,” together with the range actually searched. The ancient commentaries are vast in scale, and they are cited only where they actually comment on the passage in hand, never wholesale.
VI. The Method of Textual Collation
The reading of the source layer follows the CBETA collated edition (its emendations marked 【CB】); the Taishō printed reading and the variant readings of the several witnesses are recorded side by side in the collation line without altering the text; wherever CBETA has emended, the line ‘A further note upon the variant readings’ records the Taishō printed reading and marks it as an emendation. Taishō collation notes are reproduced mechanically from the markup of the base text, in which the count 「凡Ｎ字」 tr. “N characters in all” is a count of Chinese characters. Variant wording among the three translations does not enter the count of collation items; it belongs to the section on collation with the parallel translations and is never silently adopted.
VII. Quotation and Doctrine
- Authoritative quotation is taken only from scripture and the ancient masters, preserved verbatim and tied to an actual canon number and page-column-line locus.
- Chinese within 「」 is a verbatim quotation, its punctuation following the witness quoted; 『』 marks this edition’s own present-day formulations and condensations and does not pass for the original wording; an inline note within a line is written 〔……〕. Whatever is not verbatim takes 『』 without exception.
- A page locus is fastened to the nearest line marker preceding the first character of the quoted sentence; a range takes the form 〔opening locus–closing locus〕. The locus of a fascicle title may not be used as the locus of a quotation. Summarizing formulations and template sentences carry no locus. Where a quotation itself contains an inner quotation and each carries its own locus, the opening locus of the outer quotation is placed before the outer quotation marks and the inner locus is left after the inner quoted sentence; each locus must return a single hit when its opening characters are searched on their own.
- Three things must be kept in distinct layers: what the scripture says itself, the variant wording of the parallel translations, and the interpretations of the ancient commentaries. The interpretations of Chengguan, Fazang, and Li Tongxuan may not be poured down as the scripture’s direct statement.
- The classification into five teachings, the dispute over what is definitive between Huayan and Yogācāra, and the reconciliation of tathāgatagarbha and the store consciousness are all recorded as the ancient masters stated them, without adjudication of superiority. The same holds for the divergent interpretations of the three commentators: recorded, not adjudicated.
- Where a passage is marked as recorded without adjudication, no verdict-word from the cited works themselves is quoted inside that block; where a quotation carries an explicit verdict, it is re-filed under the heading of an explicit judgment, with quotation and locus unchanged to the character.
VIII. Sanskrit and Romanization
- Sanskrit follows the ancient transmission alone: the rendered names of Śikṣānanda and Buddhabhadra, and the transcriptions and glosses of sound and sense preserved by the ancient masters—as when Chengguan glosses the Sanskrit of the title of Pure Conduct in three segments, 「具折囉」, 「波利」, and 「戍輪律提」.
- Romanization serves only as an aid to pronunciation and must be tied to an attestable ancient transcription; where the ancient masters transmit nothing, the entry is left absent.
- The Sanskrit of this scripture does not survive as a whole; only The Ten Grounds and Entry into the Dharma Realm circulated separately. Modern critical editions are not a basis for the wording of the text and are not cited as a source for it.
IX. The Pronoun for the Buddha
On the reader-facing layers of this edition the singular pronoun for the Buddha is “he,” and in the Chinese layers 「他」 rather than 「祂」. This is the settled usage of this edition from its inception, differing from the general rule elsewhere in the series, and is noted here expressly.
X. The Yogācāra Mirror for The Ten Grounds
The Ten Grounds is the text on which the Shidi jing lun comments line by line, and for that chapter this edition sets up a Yogācāra mirror for reading alongside, citing the treatise’s line-by-line comment so that the Yogācāra continuation may be seen. This is a mirror for reading alongside, not a link of lineage from the scripture; the treatise’s judgments may not be poured down as the scripture’s direct statement.
XI. Edition and Signature
Every layer, Chinese and English, of the one hundred forty-eight units across the seven locations, nine assemblies, and thirty-nine chapters is complete and has been read through and ratified by the translator; this edition is designated v1.0 (Autumn 2026). The layers are signed ‘釋慧鏡 · 指月 · 華嚴 · chapter number and title · unit · 2026 秋’, and the English layers in the corresponding English form; the layer name appears in the filename only and does not enter the signature. Citation locates a passage by chapter title, unit, and the page locus of the base text together.
譯者Translator
根本漢譯者——實叉難陀
本版底本《大方廣佛華嚴經》T10n0279，卷首題署逐字作「于闐國三藏實叉難陀奉 制譯」（「奉 制譯」擡頭敬制）。
其人其事，《開元釋教錄》有傳：「沙門實叉難陀。唐云喜學。于闐國人。智度弘曠利物為心。善大小乘兼異學論。」〔T55n2154 0566a13–a14〕。譯經之緣起，同傳記之：「天后明揚佛日敬重大乘。以華嚴舊經處會未備。遠聞于闐有斯梵本發使求訪。并請譯人實叉與經同臻帝闕。」〔T55n2154 0566a14–a17〕——舊經處會未備，是此譯之所由。
譯事之始末：「以天后證聖元年乙未。於東都大內大遍空寺譯華嚴經。天后親臨法座煥發序文。自運仙毫首題名品。南印度沙門菩提流志沙門義淨同宣梵本。後付沙門復禮法藏等。於佛授記寺譯。至聖曆二年己亥功畢。」〔T55n2154 0566a17–a22〕。同錄之經目一行復記：「第二出與東晉覺賢譯者同本證聖元年三月十四日於東都大內大遍空寺譯天后親受筆削至聖曆二年十月八日於佛授記寺功畢」〔T55n2154 0565c15–16〕。
譯場之職任亦有明文：「沙門波崙玄軌等筆受。沙門復禮等綴文。沙門法寶弘景等證義。太子中舍賈膺福監護。」〔T55n2154 0566a24–a26〕。故此本非一人之譯，而是一譯場之成；本版據此確認根本漢譯者與譯場諸職之身分，不以未繫出處的傳記數字作校勘證據。
實叉難陀後事：長安四年以母老請歸，敕送至于闐；和帝再徵，景龍二年復至；景雲元年十月十二日終于大薦福寺，「春秋五十有九」〔T55n2154 0566b05〕。
八十卷三十九品，是本版切分與引用的根。原典層逐字保存此漢譯；白話、考據、義疏、心要與英文鏡譯也以它的句義、品次與專名為起點。他譯之材料只在考據中明標並列，不靜默改入八十本之文。
御製序之作者——天冊金輪聖神皇帝
底本卷首〈大周新譯序〉題「天冊金輪聖神皇帝製」。序自記譯期與譯所，與經錄相符（見緒論第二節）。此序不是經文，本版作獨立單元收於讀本之首，其文之判與經之判不相代。
古譯者——佛馱跋陀羅
東晉佛馱跋陀羅譯《大方廣佛華嚴經》T09n0278，六十卷三十四品。《開元錄》記其事：「初出元五十卷後人分為六十沙門支法領從于闐得梵本來義熙十四年三月十日於道場寺出元熙二年六月十日訖法業筆受」〔T55n2154 0505b20–21〕；同錄別出一行繫其為「八會說舊譯六帙或五十卷」〔T55n2154 0703a02〕。經錄於八十本之注明言「與東晉覺賢譯者同本」〔T55n2154 0565c15〕，「覺賢」即佛馱跋陀羅之義譯。本版用作古譯對校：詞異、開合異、增品異逐段對列，唯錄不判。
末會譯者——般若
唐般若譯《大方廣佛華嚴經》T10n0293，四十卷，唯〈入法界品〉一品之別譯，卷帙特詳；其末附〈普賢行願品〉載普賢十大願，為八十本所無。本版於品三十九考據〈異譯對勘〉目補鏡其文，使讀者不失十大願，而底本不失八十本之傳承。
古德義疏責任者
澄觀撰《大方廣佛華嚴經疏》T35n1735 六十卷，是八十本之逐文全疏，本版取為科判定位與逐文釋義之主源；其自釋《大方廣佛華嚴經隨疏演義鈔》T36n1736 九十卷，逐文最詳，取為助證。法藏述《華嚴經探玄記》T35n1733 二十卷，為六十本之逐文疏、十玄六相判釋之淵藪。李通玄撰《新華嚴經論》T36n1739 四十卷，是八十本之論，與澄觀疏並行之異軌。智儼述《大方廣佛華嚴經搜玄分齊通智方軌》T35n1732 五卷為六十本古疏。世親造、菩提流支等譯《十地經論》T26n1522 十二卷，為〈十地品〉之逐文論釋。這些作者是注釋者與論釋者，不與譯經者混稱。
本版譯注者——釋慧鏡
本版白話、考據、義疏、心要及英文鏡譯由釋慧鏡（Shi Huijing）譯注。
編纂次第是：先守八十本原典，再逐段對勘六十本與四十本，以澄觀《疏》《鈔》為逐文之主鏡，取法藏《探玄記》與李通玄《新論》見其異軌，〈十地品〉另以《十地經論》為唯識鏡對讀，並以經錄定譯史。所有今譯用字、英文句法、層次分工與文本史表述，均由本版譯注者負責；古德之語必明標歸屬，不借古德權威遮蔽本版的編輯責任。
Translator of the Base Chinese Text — Śikṣānanda
The base of this edition, 《大方廣佛華嚴經》 T10n0279, is signed at the head of its fascicles 「于闐國三藏實叉難陀奉 制譯」 tr. “translated by Śikṣānanda, Tripiṭaka master of the kingdom of Khotan, at imperial command” (the phrase 「奉 制譯」 raising the words of the imperial command in respect).
The Kaiyuan Catalogue carries his life: 「沙門實叉難陀。唐云喜學。于闐國人。智度弘曠利物為心。善大小乘兼異學論。」 tr. “The monk Śikṣānanda, in Chinese ‘Joyful Learning,’ a man of the kingdom of Khotan. His wisdom and measure were broad and far-reaching, and his heart was set on benefiting beings. He was skilled in the Great and Small Vehicles and in the treatises of other schools as well”〔T55n2154 0566a13–a14〕. The occasion of the translation is recorded in the same passage: 「天后明揚佛日敬重大乘。以華嚴舊經處會未備。遠聞于闐有斯梵本發使求訪。并請譯人實叉與經同臻帝闕。」 tr. “The Empress raised high the sun of the Buddha and revered the Great Vehicle. Because the old scripture of the Huayan was not complete in its locations and assemblies, she heard from afar that this Sanskrit text was in Khotan and sent envoys to seek it out, requesting a translator as well; Śikṣānanda arrived at the imperial gate together with the scripture.” That the old version was incomplete in its locations and assemblies is the reason this translation was made.
The course of the work: 「以天后證聖元年乙未。於東都大內大遍空寺譯華嚴經。天后親臨法座煥發序文。自運仙毫首題名品。南印度沙門菩提流志沙門義淨同宣梵本。後付沙門復禮法藏等。於佛授記寺譯。至聖曆二年己亥功畢。」 tr. “In the first year of the Empress’s Zhengsheng era, the year yiwei, the Huayan was translated at the Dabiankong Monastery within the palace of the Eastern Capital. The Empress came in person to the Dharma seat and brought forth the preface in splendour, wielding the immortal brush herself to give the title to the opening chapter. The monk Bodhiruci of South India and the monk Yijing together proclaimed the Sanskrit text; afterwards it was handed to the monks Fuli, Fazang, and others, and translated at the Foshouji Monastery, the work being completed in the second year of Shengli, the year jihai”〔T55n2154 0566a17–a22〕. The catalogue’s entry for the scripture repeats the dates: 「第二出與東晉覺賢譯者同本證聖元年三月十四日於東都大內大遍空寺譯天后親受筆削至聖曆二年十月八日於佛授記寺功畢」 tr. “the second issue, the same original as the one translated by Juexian of the Eastern Jin; translated on the fourteenth day of the third month of the first year of Zhengsheng at the Dabiankong Monastery within the palace of the Eastern Capital, the Empress herself taking up the brush of correction, and completed on the eighth day of the tenth month of the second year of Shengli at the Foshouji Monastery”〔T55n2154 0565c15–16〕.
The offices of the translation bureau are likewise stated: 「沙門波崙玄軌等筆受。沙門復禮等綴文。沙門法寶弘景等證義。太子中舍賈膺福監護。」 tr. “The monks Balun, Xuangui, and others took it down; the monk Fuli and others composed the wording; the monks Fabao, Hongjing, and others verified the sense; Jia Yingfu, Secretary to the Heir Apparent, oversaw the work”〔T55n2154 0566a24–a26〕. This version is thus not the work of one man but the achievement of a translation bureau. On this basis the edition confirms the identity of the translator of the base text and of the several offices, and does not use uncited biographical numbers as collation evidence.
Of Śikṣānanda’s later years: in the fourth year of Chang’an he asked to return home because his mother was old, and was sent by imperial order to Khotan; summoned again by Emperor Zhongzong he arrived once more in the second year of Jinglong; and in the first year of Jingyun, on the twelfth day of the tenth month, he died at the Great Jianfu Monastery, 「春秋五十有九」 tr. “aged fifty-nine”〔T55n2154 0566b05〕.
Eighty fascicles and thirty-nine chapters are the root of this edition’s division and citation. The Source-Text layer preserves this Chinese verbatim; the Vernacular, Apparatus, Exposition, Heart-Essence, and English mirror all take its sense, its chapter order, and its proper terms as their starting point. Material from the other translations is set out with explicit attribution in the Apparatus alone and is never silently written into the text of the eighty-fascicle version.
Author of the Imperial Preface — the Emperor of the Golden Wheel of the Heavenly Register
The Preface to the New Translation of the Great Zhou at the head of the base text is signed 「天冊金輪聖神皇帝製」 tr. “composed by the Emperor of the Golden Wheel of the Heavenly Register, Sagely and Divine.” The preface records the dates and the place of the translation, and agrees with the catalogue (see Introduction, section II). It is not scripture; this edition sets it as a separate unit at the head of the reading set, and its judgments and the scripture’s do not stand in for one another.
Translator of the Older Version — Buddhabhadra
Buddhabhadra of the Eastern Jin translated 《大方廣佛華嚴經》 T09n0278, in sixty fascicles and thirty-four chapters. The Kaiyuan Catalogue records: 「初出元五十卷後人分為六十沙門支法領從于闐得梵本來義熙十四年三月十日於道場寺出元熙二年六月十日訖法業筆受」 tr. “the first issue, originally in fifty fascicles and divided into sixty by later hands; the monk Zhi Faling obtained the Sanskrit text from Khotan and brought it; issued at the Daochang Monastery on the tenth day of the third month of the fourteenth year of Yixi and finished on the tenth day of the sixth month of the second year of Yuanxi, Faye taking it down”〔T55n2154 0505b20–21〕, and enters it elsewhere as 「八會說舊譯六帙或五十卷」 tr. “spoken in eight assemblies; old translation; six cases, or fifty fascicles”〔T55n2154 0703a02〕. The catalogue’s note on the eighty-fascicle version says expressly 「與東晉覺賢譯者同本」 tr. “the same original as the one translated by Juexian of the Eastern Jin”〔T55n2154 0565c15〕; “Juexian” is the rendering by sense of Buddhabhadra’s name. This edition uses his version for old-translation collation: differences of wording, of division and combination, and of added chapters are set out passage by passage, recorded but not adjudicated.
Translator of the Final Assembly — Prajñā
Prajñā of the Tang translated 《大方廣佛華嚴經》 T10n0293, in forty fascicles: a separate translation of Entry into the Dharma Realm alone, of exceptional fullness. Its closing Chapter of Samantabhadra’s Practices and Vows carries the ten great vows of Samantabhadra, which the eighty-fascicle version does not have. This edition provides that text as a supplementary mirror in the collation section of the Apparatus of Chapter Thirty-Nine, so that the reader does not lose the ten great vows and the base text does not lose the transmission of the eighty-fascicle version.
Those Responsible for the Ancient Commentaries
Chengguan composed the Huayan jing shu (《大方廣佛華嚴經疏》), T35n1735, in sixty fascicles, the complete line-by-line commentary on the eighty-fascicle version, taken here as the principal source for placement within the outline and for line-by-line interpretation; his own Yanyi chao (《大方廣佛華嚴經隨疏演義鈔》), T36n1736, in ninety fascicles, is the most detailed line by line and serves as corroboration. Fazang set down the Tanxuan ji (《華嚴經探玄記》), T35n1733, in twenty fascicles, the line-by-line commentary on the sixty-fascicle version and the fountainhead of the classifications of the ten mysteries and the six characteristics. Li Tongxuan composed the Xin Huayan jing lun (《新華嚴經論》), T36n1739, in forty fascicles, a treatise on the eighty-fascicle version and a track running apart from Chengguan’s. Zhiyan set down the Souxuan ji (《大方廣佛華嚴經搜玄分齊通智方軌》), T35n1732, in five fascicles, the old commentary on the sixty-fascicle version. Vasubandhu composed the Shidi jing lun (《十地經論》), T26n1522, in twelve fascicles, translated by Bodhiruci and others, the line-by-line treatise-commentary on The Ten Grounds. These figures are commentators and treatise-authors and are not conflated with the translators of the scripture.
Translator and Annotator of the Present Edition — Shi Huijing
The Vernacular, Apparatus, Exposition, Heart-Essence, and English mirror of this edition are the work of Shi Huijing (釋慧鏡).
The editorial order is to preserve the Source-Text of the eighty-fascicle version first, then collate the sixty- and forty-fascicle versions passage by passage, take Chengguan’s Shu and Chao as the principal line-by-line mirror, take up Fazang’s Tanxuan ji and Li Tongxuan’s Xin lun so that their divergent tracks may be seen, set the Shidi jing lun alongside The Ten Grounds as a Yogācāra mirror, and settle the translation history from the catalogues. All present-day Chinese wording, English syntax, division of layers, and statements of textual history are the responsibility of the translator and annotator of this edition; every word of an ancient master remains expressly attributed, and the authority of the ancients is not borrowed to conceal this edition’s own editorial responsibility.
書目Bibliography
一、底本與對校本
| 藏經號 | 題名與責任者 | 卷 | 本版用途 |
|---|---|---|---|
| T10n0279 | 唐 · 于闐國三藏實叉難陀奉制譯《大方廣佛華嚴經》 | 八十卷三十九品 | 本版唯一底本 |
| T09n0278 | 東晉 · 佛馱跋陀羅譯《大方廣佛華嚴經》 | 六十卷三十四品 | 古譯對校主校本 |
| T10n0293 | 唐 · 般若譯《大方廣佛華嚴經》 | 四十卷一品 | 〈入法界品〉別譯；末附〈普賢行願品〉為八十本所無之補鏡 |
二、專釋論
| 藏經號 | 題名與責任者 | 卷 | 本版用途 |
|---|---|---|---|
| T26n1522 | 天親（世親）菩薩造 · 後魏菩提流支等譯《十地經論》 | 十二卷 | 〈十地品〉逐文論釋；本版於品二十六作唯識鏡對讀 |
三、漢傳義疏
| 藏經號 | 題名與責任者 | 卷 | 本版用途 |
|---|---|---|---|
| T35n1735 | 唐 · 澄觀撰《大方廣佛華嚴經疏》 | 六十卷 | 八十本逐文全疏；科判定位與逐文釋義之主源 |
| T36n1736 | 唐 · 澄觀述《大方廣佛華嚴經隨疏演義鈔》 | 九十卷 | 澄觀自疏之鈔，逐文最詳；助證 |
| T36n1739 | 唐 · 李通玄撰《新華嚴經論》 | 四十卷 | 八十本之論；表法讀法，與澄觀疏並行之異軌 |
| T35n1733 | 唐 · 法藏述《華嚴經探玄記》 | 二十卷 | 六十本逐文疏；十玄六相判釋之淵藪，對品須經對位 |
| T35n1732 | 唐 · 智儼述《大方廣佛華嚴經搜玄分齊通智方軌》 | 五卷 | 六十本古疏；華嚴宗判釋之始 |
四、判教與宗義綱領
| 藏經號 | 題名與責任者 | 卷 | 本版用途 |
|---|---|---|---|
| T45n1866 | 唐 · 法藏述《華嚴一乘教義分齊章》 | 四卷 | 五教判之綱領；誌錄不判 |
| T45n1871 | 唐 · 法藏述《華嚴經旨歸》 | 一卷 | 華嚴十旨、經之綱要 |
| T45n1868 | 隋 · 杜順說 · 唐 · 智儼撰《華嚴一乘十玄門》 | 一卷 | 十玄門之最古文 |
五、觀門
| 藏經號 | 題名與責任者 | 卷 | 本版用途 |
|---|---|---|---|
| T45n1883 | 唐 · 澄觀述《華嚴法界玄鏡》 | — | 內存杜順〈法界觀門〉之文；四法界觀之典據 |
| T45n1876 | 唐 · 法藏述《修華嚴奧旨妄盡還源觀》 | — | 觀門一側之典據；有繫則錄 |
六、經錄
| 藏經號 | 題名與責任者 | 本版用途 |
|---|---|---|
| T55n2154 | 唐 · 智昇《開元釋教錄》 | 三譯著錄、譯年、譯場職任、譯者傳 |
七、各單元別引之經論
各品考據層所引之經、論與古德，皆隨其所出，在該單元以完整藏經號與頁欄行列出；本頁不以不完整的總表取代逐條引證。承衍所繫之唯識論典（如《成唯識論》T31n1585、《攝大乘論》T31n1594、《瑜伽師地論》T30n1579）唯於逐字可徵處立條，無逐字者據實標闕。
八、使用原則
本版的權威引據限於經與古德。羅馬字只作古傳發音之助；本經梵本全帙不存，唯〈十地品〉與〈入法界品〉二品別行，近代校刊本與現代重構不作漢文校改依據。現代學者之說不入讀者面。
I. Base Text and Collation Witnesses
| Canon no. | Title and responsibility | Fascicles | Use in this edition |
|---|---|---|---|
| T10n0279 | Translated at imperial command by Śikṣānanda, Tripiṭaka master of Khotan, of the Tang, 《大方廣佛華嚴經》 | 80 fascicles, 39 chapters | Sole base text of this edition |
| T09n0278 | Translated by Buddhabhadra of the Eastern Jin, 《大方廣佛華嚴經》 | 60 fascicles, 34 chapters | Principal witness for old-translation collation |
| T10n0293 | Translated by Prajñā of the Tang, 《大方廣佛華嚴經》 | 40 fascicles, 1 chapter | Separate translation of Entry into the Dharma Realm; its closing Chapter of Samantabhadra’s Practices and Vows is the supplementary mirror for what the eighty-fascicle version lacks |
II. Treatise of Exclusive Comment
| Canon no. | Title and responsibility | Fascicles | Use in this edition |
|---|---|---|---|
| T26n1522 | Composed by the bodhisattva Vasubandhu · translated by Bodhiruci and others of the Later Wei, 《十地經論》 | 12 fascicles | Line-by-line treatise-commentary on The Ten Grounds; the Yogācāra mirror for reading alongside Chapter Twenty-Six |
III. Chinese Commentaries
| Canon no. | Title and responsibility | Fascicles | Use in this edition |
|---|---|---|---|
| T35n1735 | Composed by Chengguan of the Tang, 《大方廣佛華嚴經疏》 | 60 fascicles | Complete line-by-line commentary on the eighty-fascicle version; principal source for placement within the outline and for line-by-line interpretation |
| T36n1736 | Set down by Chengguan of the Tang, 《大方廣佛華嚴經隨疏演義鈔》 | 90 fascicles | Chengguan’s own subcommentary on his commentary, the most detailed line by line; corroboration |
| T36n1739 | Composed by Li Tongxuan of the Tang, 《新華嚴經論》 | 40 fascicles | Treatise on the eighty-fascicle version; reading by symbolic correspondence, a track parallel to Chengguan’s commentary |
| T35n1733 | Set down by Fazang of the Tang, 《華嚴經探玄記》 | 20 fascicles | Line-by-line commentary on the sixty-fascicle version; fountainhead of the classifications of the ten mysteries and six characteristics, requiring chapter correlation |
| T35n1732 | Set down by Zhiyan of the Tang, 《大方廣佛華嚴經搜玄分齊通智方軌》 | 5 fascicles | Old commentary on the sixty-fascicle version; the beginning of the Huayan classifications |
IV. Compendia of Doctrinal Classification and Sectarian Tenets
| Canon no. | Title and responsibility | Fascicles | Use in this edition |
|---|---|---|---|
| T45n1866 | Set down by Fazang of the Tang, 《華嚴一乘教義分齊章》 | 4 fascicles | The compendium of the classification into five teachings; recorded without adjudication |
| T45n1871 | Set down by Fazang of the Tang, 《華嚴經旨歸》 | 1 fascicle | The ten purports of the Huayan; the outline of the scripture |
| T45n1868 | Spoken by Dushun of the Sui · set down by Zhiyan of the Tang, 《華嚴一乘十玄門》 | 1 fascicle | The oldest text of the ten mysteries |
V. Contemplation Texts
| Canon no. | Title and responsibility | Fascicles | Use in this edition |
|---|---|---|---|
| T45n1883 | Set down by Chengguan of the Tang, 《華嚴法界玄鏡》 | — | Preserves within it the text of Dushun’s Discernment of the Dharma Realm; the source for the contemplation of the fourfold Dharma realm |
| T45n1876 | Set down by Fazang of the Tang, 《修華嚴奧旨妄盡還源觀》 | — | The source on the side of contemplation; recorded where it bears on a passage |
VI. Catalogue
| Canon no. | Title and responsibility | Use in this edition |
|---|---|---|
| T55n2154 | Zhisheng of the Tang, 《開元釋教錄》 (Kaiyuan Catalogue of the Teachings) | The recording of the three translations, their years, the offices of the translation bureau, and the life of the translator |
VII. Scriptures and Treatises Cited Severally in Individual Units
Every scripture, treatise, and ancient master cited in the Apparatus of a chapter is listed, each where it occurs, in that unit with its complete canon number and page-column-line locus; this page does not replace itemized citation with an incomplete master list. The Yogācāra treatises held under lineage—the 《成唯識論》 T31n1585, the 《攝大乘論》 T31n1594, the 《瑜伽師地論》 T30n1579—are entered only where a word-for-word attestation exists; where there is none, the absence is marked according to the facts.
VIII. Principle of Use
The authoritative citation of this edition is limited to scripture and the ancient masters. Romanization serves only as an aid to anciently transmitted pronunciation. The Sanskrit of this scripture does not survive as a whole—only The Ten Grounds and Entry into the Dharma Realm circulated separately—and modern critical editions and modern reconstructions are not a basis for emending the Chinese. Modern scholarship does not appear on the reader-facing layers.
索引Indices
本索引依八十本三十九品編成，只供導航，不另立科判。七處九會之下共一百四十八個閱讀單元；點單元名可進入該單元之讀本目錄。品名、起卷與起始頁錨皆自底本逐字校驗；七處九會之分屬為澄觀《華嚴經疏》所傳之科判結構讀法（誌錄不判）。
一、卷首御製序
| 單元 | 起錨 | 英文題 |
|---|---|---|
| 御製序〈大周新譯序〉 | 〔T10 0001a01〕 | The Imperial Preface to the New Translation of the Great Zhou |
二、七處九會三十九品一百四十八單元
第一會 菩提場（寂滅道場）〔卷1–11〕
| 品 | 品起卷 | 品起錨 | 單元 | 英文題 |
|---|---|---|---|---|
| 品一 〈世主妙嚴品〉 | 1 | 〔T10 0001b25〕 | 序分·證信序·眾集（卷1·教起因緣分） | The Wondrous Adornments of the Rulers of the Worlds · Prologue: The Attesting Preface and the Gathering of the Assembly |
| 品一 〈世主妙嚴品〉 | 〃 | 〃 | 稱揚讚德分·異生眾一·諸天眾（卷2） | The Wondrous Adornments of the Rulers of the Worlds · Praise of Virtues: The Assemblies of Different Birth, Part One, the Hosts of Gods |
| 品一 〈世主妙嚴品〉 | 〃 | 〃 | 異生眾二·八部及五神眾（卷3·持國乾闥婆王起） | The Wondrous Adornments of the Rulers of the Worlds · The Assemblies of Different Birth, Part Two: The Eight Classes and the Five Spirit Hosts |
| 品一 〈世主妙嚴品〉 | 〃 | 〃 | 異生眾三·諸神眾（卷4·普光焰藏主火神起） | The Wondrous Adornments of the Rulers of the Worlds · The Assemblies of Different Birth, Part Three: The Spirit Hosts |
| 品一 〈世主妙嚴品〉 | 〃 | 〃 | 同生眾·菩薩眾得法讚佛（卷5·普賢菩薩起） | The Wondrous Adornments of the Rulers of the Worlds · The Assembly of the Same Birth: The Bodhisattvas Attain the Dharma and Praise the Buddha |
| 品二 〈如來現相品〉 | 6 | 〔T10 0026a19〕 | 全品一單元 | The Manifestation of the Tathāgata |
| 品三 〈普賢三昧品〉 | 7 | 〔T10 0032c25〕 | 全品一單元 | The Samādhi of Samantabhadra |
| 品四 〈世界成就品〉 | 7 | 〔T10 0034b09〕 | 全品一單元 | The Formation of the Worlds |
| 品五 〈華藏世界品〉 | 8 | 〔T10 0039a15〕 | 華藏因果自體·藏海安布莊嚴（疏一品分三之初二） | The Flower-Treasury World · The Cause and Fruit of the Flower-Treasury Itself and the Arrayed Adornments of the Treasury Sea |
| 品五 〈華藏世界品〉 | 〃 | 〃 | 所持剎網差別一·世界種總標·十海之首（卷8 後半） | The Flower-Treasury World · The Differentiated Net of Lands It Sustains, Part One: The World-Seeds Summarized and the First of the Ten Seas |
| 品五 〈華藏世界品〉 | 〃 | 〃 | 所持剎網差別二（卷9） | The Flower-Treasury World · The Differentiated Net of Lands It Sustains, Part Two |
| 品五 〈華藏世界品〉 | 〃 | 〃 | 所持剎網差別三·重頌（卷10） | The Flower-Treasury World · The Differentiated Net of Lands It Sustains, Part Three: The Verses |
| 品六 〈毘盧遮那品〉 | 11 | 〔T10 0053c20〕 | 全品一單元 | Vairocana |
第二會 普光明殿〔卷12–15〕
| 品 | 品起卷 | 品起錨 | 單元 | 英文題 |
|---|---|---|---|---|
| 品七 〈如來名號品〉 | 12 | 〔T10 0057c22〕 | 全品一單元 | The Names of the Tathāgata |
| 品八 〈四聖諦品〉 | 12 | 〔T10 0060a13〕 | 全品一單元 | The Four Noble Truths |
| 品九 〈光明覺品〉 | 13 | 〔T10 0062b15〕 | 全品一單元 | Awakening by Light |
| 品十 〈菩薩問明品〉 | 13 | 〔T10 0066a26〕 | 全品一單元 | The Bodhisattvas Ask for Clarification |
| 品十一 〈淨行品〉 | 14 | 〔T10 0069b19〕 | 全品一單元 | Pure Conduct |
| 品十二 〈賢首品〉 | 14 | 〔T10 0072a22〕 | 全品一單元 | Foremost in Worthiness |
第三會 忉利天宮〔卷16–18〕
| 品 | 品起卷 | 品起錨 | 單元 | 英文題 |
|---|---|---|---|---|
| 品十三 〈昇須彌山頂品〉 | 16 | 〔T10 0080c07〕 | 全品一單元 | Ascent to the Summit of Mount Sumeru |
| 品十四 〈須彌頂上偈讚品〉 | 16 | 〔T10 0081a22〕 | 全品一單元 | Verses of Praise on the Summit of Sumeru |
| 品十五 〈十住品〉 | 16 | 〔T10 0083c29〕 | 全品一單元 | The Ten Abodes |
| 品十六 〈梵行品〉 | 17 | 〔T10 0088b05〕 | 全品一單元 | The Practice of Brahmacarya |
| 品十七 〈初發心功德品〉 | 17 | 〔T10 0089a04〕 | 全品一單元 | The Merit of the First Arousing of the Mind |
| 品十八 〈明法品〉 | 18 | 〔T10 0095a21〕 | 全品一單元 | Clarifying the Dharma |
第四會 夜摩天宮〔卷19–21〕
| 品 | 品起卷 | 品起錨 | 單元 | 英文題 |
|---|---|---|---|---|
| 品十九 〈昇夜摩天宮品〉 | 19 | 〔T10 0099a19〕 | 全品一單元 | Ascent to the Palace of the Yāma Heaven |
| 品二十 〈夜摩宮中偈讚品〉 | 19 | 〔T10 0099c13〕 | 全品一單元 | Verses of Praise in the Palace of the Yāma Heaven |
| 品二十一 〈十行品〉 | 19 | 〔T10 0102b24〕 | 全品一單元 | The Ten Practices |
| 品二十二 〈十無盡藏品〉 | 21 | 〔T10 0111a27〕 | 全品一單元 | The Ten Inexhaustible Treasuries |
第五會 兜率天宮〔卷22–33〕
| 品 | 品起卷 | 品起錨 | 單元 | 英文題 |
|---|---|---|---|---|
| 品二十三 〈昇兜率天宮品〉 | 22 | 〔T10 0115a12〕 | 全品一單元 | Ascent to the Palace of the Tuṣita Heaven |
| 品二十四 〈兜率宮中偈讚品〉 | 23 | 〔T10 0121a12〕 | 全品一單元 | Verses of Praise in the Palace of the Tuṣita Heaven |
| 品二十五 〈十迴向品〉 | 23 | 〔T10 0124a24〕 | 序·三昧·加·起·本分 | The Ten Dedications · Prologue: Samādhi, Sustaining, Rising, and the Main Portion |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 第一救護一切眾生離眾生相迴向 | The Ten Dedications · The First, the Dedication of Rescuing and Guarding All Sentient Beings While Free of the Mark of Sentient Beings |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 第二不壞迴向 | The Ten Dedications · The Second, the Indestructible Dedication |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 第三等一切佛迴向 | The Ten Dedications · The Third, the Dedication Equal to All Buddhas |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 第四至一切處迴向 | The Ten Dedications · The Fourth, the Dedication That Reaches Every Place |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 第五無盡功德藏迴向 | The Ten Dedications · The Fifth, the Dedication of the Treasury of Inexhaustible Merit |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 第六隨順堅固一切善根迴向（一）牒釋·所依身·標列·外財施 | The Ten Dedications · The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part One: The Restatement, the Body Relied Upon, the Listing, and the Giving of Outer Wealth |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 第六隨順堅固一切善根迴向（二）內財施 | The Ten Dedications · The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part Two: The Giving of Inner Wealth |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 第六隨順堅固一切善根迴向（三）法施·外財餘·總結·離相·位果·頌 | The Ten Dedications · The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part Three: The Giving of Dharma, the Remaining Outer Wealth, the Conclusion, Freedom from Marks, the Fruit of the Station, and the Verses |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 第七等隨順一切眾生迴向 | The Ten Dedications · The Seventh, the Dedication That Accords Equally with All Sentient Beings |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 第八真如相迴向 | The Ten Dedications · The Eighth, the Dedication of the Mark of Suchness |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 第九無著無縛解脫迴向 | The Ten Dedications · The Ninth, the Dedication of Liberation Without Attachment and Without Bondage |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 第十等法界無量迴向 | The Ten Dedications · The Tenth, the Measureless Dedication Equal to the Dharma Realm |
| 品二十五 〈十迴向品〉 | 〃 | 〃 | 瑞應·結通·證成·偈讚勸修·校量功德分 | The Ten Dedications · The Auspicious Responses, the Concluding Extension, the Attestation, the Verses of Praise and Exhortation, and the Comparative Measure of Merit |
第六會 他化自在天宮〔卷34–39〕
| 品 | 品起卷 | 品起錨 | 單元 | 英文題 |
|---|---|---|---|---|
| 品二十六 〈十地品〉 | 34 | 〔T10 0178b28〕 | 序·請分（三昧加分·本分·請分·十地名） | The Ten Grounds · Prologue and Request |
| 品二十六 〈十地品〉 | 〃 | 〃 | 第一地 歡喜地 | The Ten Grounds · The First Ground, Joyful |
| 品二十六 〈十地品〉 | 〃 | 〃 | 第二地 離垢地 | The Ten Grounds · The Second Ground, Stainless |
| 品二十六 〈十地品〉 | 〃 | 〃 | 第三地 發光地 | The Ten Grounds · The Third Ground, Luminous |
| 品二十六 〈十地品〉 | 〃 | 〃 | 第四地 焰慧地 | The Ten Grounds · The Fourth Ground, Flaming Wisdom |
| 品二十六 〈十地品〉 | 〃 | 〃 | 第五地 難勝地 | The Ten Grounds · The Fifth Ground, Hard to Conquer |
| 品二十六 〈十地品〉 | 〃 | 〃 | 第六地 現前地 | The Ten Grounds · The Sixth Ground, Manifest |
| 品二十六 〈十地品〉 | 〃 | 〃 | 第七地 遠行地 | The Ten Grounds · The Seventh Ground, Far-Reaching |
| 品二十六 〈十地品〉 | 〃 | 〃 | 第八地 不動地 | The Ten Grounds · The Eighth Ground, Immovable |
| 品二十六 〈十地品〉 | 〃 | 〃 | 第九地 善慧地 | The Ten Grounds · The Ninth Ground, Excellent Wisdom |
| 品二十六 〈十地品〉 | 〃 | 〃 | 第十地 法雲地 | The Ten Grounds · The Tenth Ground, Dharma Cloud |
第七會 重會普光明殿〔卷40–52〕
| 品 | 品起卷 | 品起錨 | 單元 | 英文題 |
|---|---|---|---|---|
| 品二十七 〈十定品〉 | 40 | 〔T10 0211a05〕 | 序·請分（普眼啟請·如來命普賢說十大三昧） | The Ten Samādhis · Prologue and Request |
| 品二十七 〈十定品〉 | 〃 | 〃 | 第一 普光明大三昧 | The Ten Samādhis · The First, the Great Samādhi of Universal Light |
| 品二十七 〈十定品〉 | 〃 | 〃 | 第二 妙光明大三昧 | The Ten Samādhis · The Second, the Great Samādhi of Wondrous Light |
| 品二十七 〈十定品〉 | 〃 | 〃 | 第三 次第遍往諸佛國土神通大三昧 | The Ten Samādhis · The Third, the Great Samādhi of the Spiritual Penetration That Travels in Due Order to All Buddha-Lands |
| 品二十七 〈十定品〉 | 〃 | 〃 | 第四 清淨深心行大三昧 | The Ten Samādhis · The Fourth, the Great Samādhi of the Practice of the Pure Deep Mind |
| 品二十七 〈十定品〉 | 〃 | 〃 | 第五 知過去莊嚴藏大三昧 | The Ten Samādhis · The Fifth, the Great Samādhi of the Treasury of Knowing the Adornments of the Past |
| 品二十七 〈十定品〉 | 〃 | 〃 | 第六 智光明藏大三昧 | The Ten Samādhis · The Sixth, the Great Samādhi of the Treasury of the Light of Wisdom |
| 品二十七 〈十定品〉 | 〃 | 〃 | 第七 了知一切世界佛莊嚴大三昧 | The Ten Samādhis · The Seventh, the Great Samādhi of Fully Knowing the Buddha-Adornments of All Worlds |
| 品二十七 〈十定品〉 | 〃 | 〃 | 第八 一切眾生差別身大三昧 | The Ten Samādhis · The Eighth, the Great Samādhi of the Differentiated Bodies of All Sentient Beings |
| 品二十七 〈十定品〉 | 〃 | 〃 | 第九 法界自在大三昧 | The Ten Samādhis · The Ninth, the Great Samādhi of Mastery in the Dharma Realm |
| 品二十七 〈十定品〉 | 〃 | 〃 | 第十 無礙輪大三昧 | The Ten Samādhis · The Tenth, the Great Samādhi of the Unobstructed Wheel |
| 品二十八 〈十通品〉 | 44 | 〔T10 0229c16〕 | 全品一單元 | The Ten Spiritual Penetrations |
| 品二十九 〈十忍品〉 | 44 | 〔T10 0232b05〕 | 全品一單元 | The Ten Forbearances |
| 品三十 〈阿僧祇品〉 | 45 | 〔T10 0237b07〕 | 全品一單元 | Asaṃkhyeya |
| 品三十一 〈壽量品〉 | 45 | 〔T10 0241a16〕 | 全品一單元 | The Span of Life |
| 品三十二 〈諸菩薩住處品〉 | 45 | 〔T10 0241b06〕 | 全品一單元 | The Dwelling Places of the Bodhisattvas |
| 品三十三 〈佛不思議法品〉 | 46 | 〔T10 0242a05〕 | 全品一單元 | The Inconceivable Dharmas of the Buddhas |
| 品三十四 〈如來十身相海品〉 | 48 | 〔T10 0251b24〕 | 全品一單元 | The Ocean of Marks of the Ten Bodies of the Tathāgata |
| 品三十五 〈如來隨好光明功德品〉 | 48 | 〔T10 0255c11〕 | 全品一單元 | The Merit of the Light of the Secondary Signs of the Tathāgata |
| 品三十六 〈普賢行品〉 | 49 | 〔T10 0257c09〕 | 全品一單元 | The Practice of Samantabhadra |
| 品三十七 〈如來出現品〉 | 50 | 〔T10 0262a15〕 | 序·請分（性起妙德問·普賢誡許） | The Appearance of the Tathāgata · Prologue and Request |
| 品三十七 〈如來出現品〉 | 〃 | 〃 | 第一義 出現之相 | The Appearance of the Tathāgata · The First Sense: The Marks of the Appearance |
| 品三十七 〈如來出現品〉 | 〃 | 〃 | 第二義 出現之身 | The Appearance of the Tathāgata · The Body of the Appearance |
| 品三十七 〈如來出現品〉 | 〃 | 〃 | 第三義 出現之語（音聲） | The Appearance of the Tathāgata · The Third Sense: The Speech of the Appearance (the Voice) |
| 品三十七 〈如來出現品〉 | 〃 | 〃 | 第四義 出現之意（心） | The Appearance of the Tathāgata · The Mind of the Appearance |
| 品三十七 〈如來出現品〉 | 〃 | 〃 | 第五義 出現之境界 | The Appearance of the Tathāgata · The Realm of the Appearance |
| 品三十七 〈如來出現品〉 | 〃 | 〃 | 第六義 出現之行 | The Appearance of the Tathāgata · The Practice of the Appearance |
| 品三十七 〈如來出現品〉 | 〃 | 〃 | 第七義 成正覺 | The Appearance of the Tathāgata · The Accomplishing of Right Awakening |
| 品三十七 〈如來出現品〉 | 〃 | 〃 | 第八義 轉法輪 | The Appearance of the Tathāgata · The Turning of the Wheel of the Dharma |
| 品三十七 〈如來出現品〉 | 〃 | 〃 | 第九義 般涅槃 | The Appearance of the Tathāgata · The Parinirvāṇa |
| 品三十七 〈如來出現品〉 | 〃 | 〃 | 第十義 見聞親近所種善根 | The Appearance of the Tathāgata · The Roots of Goodness Planted by Seeing, Hearing, and Drawing Near |
第八會 三會普光明殿〔卷53–59〕
| 品 | 品起卷 | 品起錨 | 單元 | 英文題 |
|---|---|---|---|---|
| 品三十八 〈離世間品〉 | 53 | 〔T10 0279a05〕 | 序·三昧·發起·請分（普賢入佛華莊嚴三昧·普慧二百問） | Detachment from the World · Prologue: The Samādhi, the Prompting, the Rising, and the Request |
| 品三十八 〈離世間品〉 | 〃 | 〃 | 十信行二十門（依·奇特想…演說佛） | Detachment from the World · The Twenty Gates of the Practice of the Ten Faiths |
| 品三十八 〈離世間品〉 | 〃 | 〃 | 十住行二十門（發普賢心…變化） | Detachment from the World · The Twenty Gates of the Practice of the Ten Abodes |
| 品三十八 〈離世間品〉 | 〃 | 〃 | 十行之行三十門（力持…入無上菩提如海智） | Detachment from the World · The Thirty Gates of the Practice of the Ten Practices |
| 品三十八 〈離世間品〉 | 〃 | 〃 | 十迴向行二十九門（如寶住…身） | Detachment from the World · The Twenty-Nine Gates of the Practice of the Ten Dedications |
| 品三十八 〈離世間品〉 | 〃 | 〃 | 十地行五十門（身業…所行處） | Detachment from the World · The Fifty Gates of the Practice of the Ten Grounds |
| 品三十八 〈離世間品〉 | 〃 | 〃 | 因圓果滿行五十一門（觀察…示般涅槃） | Detachment from the World · The Fifty-One Gates of the Practice of the Perfected Cause and the Fulfilled Fruit |
| 品三十八 〈離世間品〉 | 〃 | 〃 | 結勸·現瑞·證成·偈頌分 | Detachment from the World · The Conclusion: The Exhortation, the Auspicious Signs, the Attestation, and the Verses |
第九會 逝多林（給孤獨園）〔卷60–80〕
| 品 | 品起卷 | 品起錨 | 單元 | 英文題 |
|---|---|---|---|---|
| 品三十九 〈入法界品〉 | 60 | 〔T10 0319a05〕 | 本會（一）序分·請分·三昧現相分·集新眾分·舉失顯得分 | Entering the Dharma Realm · The Root Assembly, Part One: The Prologue, the Request, the Manifestation in Samādhi, the Gathering of the New Assembly, and the Showing of Loss and Gain |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 本會（二）偈頌讚德分·普賢開發分·毫光示益分·文殊述德分·無涯大用分 | Entering the Dharma Realm · The Root Assembly, Part Two: The Verses of Praise, Samantabhadra's Opening, the Ray's Showing of Benefit, Mañjuśrī's Telling of Virtues, and the Boundless Great Function |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 文殊師利（寄十信） | Entering the Dharma Realm · Mañjuśrī (Assigned to the Ten Faiths) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 德雲比丘（寄初發心住） | Entering the Dharma Realm · The Monk Cloud of Virtue (Assigned to the Abode of First Resolve) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 海雲比丘（寄治地住） | Entering the Dharma Realm · The Monk Ocean Cloud (Assigned to the Abode of Governing the Ground) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 善住比丘（寄修行住） | Entering the Dharma Realm · The Monk Well-Abiding (Assigned to the Abode of Cultivation) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 彌伽（寄生貴住） | Entering the Dharma Realm · Megha (Assigned to the Abode of Noble Birth) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 解脫長者（寄具足方便住） | Entering the Dharma Realm · The Elder Liberation (Assigned to the Abode of Fully Endowed Skillful Means) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 海幢比丘（寄正心住） | Entering the Dharma Realm · The Monk Ocean Banner (Assigned to the Abode of the Rectified Mind) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 休捨優婆夷（寄不退住） | Entering the Dharma Realm · The Laywoman Fulfilled Vow (Assigned to the Abode of Non-Retrogression) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 毘目瞿沙仙人（寄童真住） | Entering the Dharma Realm · The Seer Supreme Fearless Voice (Assigned to the Abode of Youthful Purity) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 勝熱婆羅門（寄王子住） | Entering the Dharma Realm · The Brahmin Victorious Heat (Assigned to the Abode of the Prince) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 慈行童女（寄灌頂住） | Entering the Dharma Realm · The Maiden Kindly Conduct (Assigned to the Abode of Consecration) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 善見比丘（寄歡喜行） | Entering the Dharma Realm · The Monk Well-Seeing (Assigned to the Joyful Practice) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 自在主童子（寄饒益行） | Entering the Dharma Realm · The Boy Sovereign Master (Assigned to the Beneficial Practice) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 具足優婆夷（寄無違逆行） | Entering the Dharma Realm · The Laywoman Fully Endowed (Assigned to the Practice of Non-Opposition) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 明智居士（寄無屈撓行） | Entering the Dharma Realm · The Householder Bright Wisdom (Assigned to the Indomitable Practice) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 法寶髻長者（寄無癡亂行） | Entering the Dharma Realm · The Elder Dharma-Jewel Topknot (Assigned to the Practice Free of Delusion and Confusion) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 普眼長者（寄善現行） | Entering the Dharma Realm · The Elder Universal Eye (Assigned to the Practice of Good Manifestation) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 無厭足王（寄無著行） | Entering the Dharma Realm · King Never Satiated (Assigned to the Practice of Non-Attachment) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 大光王（寄難得行） | Entering the Dharma Realm · King Great Light (Assigned to the Hard-to-Obtain Practice) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 不動優婆夷（寄善法行） | Entering the Dharma Realm · The Laywoman Immovable (Assigned to the Practice of Good Dharma) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 遍行外道（寄真實行） | Entering the Dharma Realm · Universal Practice, the Non-Buddhist Ascetic (Assigned to the Practice of Truth) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 鬻香長者優鉢羅華（寄救護眾生離眾生相迴向） | Entering the Dharma Realm · The Elder Utpala, Seller of Perfumes (Assigned to the Dedication of Rescuing and Guarding All Sentient Beings While Free of the Mark of Sentient Beings) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 船師婆施羅（寄不壞迴向） | Entering the Dharma Realm · The Shipmaster Sovereign (Assigned to the Indestructible Dedication) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 無上勝長者（寄等一切佛迴向） | Entering the Dharma Realm · The Elder Unsurpassed Victory (Assigned to the Dedication Equal to All Buddhas) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 師子嚬申比丘尼（寄至一切處迴向） | Entering the Dharma Realm · The Nun Lion's Stretching (Assigned to the Dedication That Reaches Every Place) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 婆須蜜多女（寄無盡功德藏迴向） | Entering the Dharma Realm · The Woman Vasumitrā (Assigned to the Dedication of the Treasury of Inexhaustible Merit) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 鞞瑟胝羅居士（寄入一切平等善根迴向） | Entering the Dharma Realm · The Householder Encompassing (Assigned to the Dedication of Entering All Equal Roots of Goodness) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 觀自在菩薩（寄等隨順一切眾生迴向） | Entering the Dharma Realm · The Bodhisattva Avalokiteśvara (Assigned to the Dedication That Accords Equally with All Sentient Beings) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 正趣菩薩（寄真如相迴向） | Entering the Dharma Realm · The Bodhisattva Right Course (Assigned to the Dedication of the Mark of Suchness) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 大天（寄無縛無著解脫迴向） | Entering the Dharma Realm · Mahādeva (Assigned to the Dedication of Liberation Without Bondage and Without Attachment) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 安住地神（寄入法界無量迴向） | Entering the Dharma Realm · The Earth Goddess Peaceful Abiding (Assigned to the Measureless Dedication of Entering the Dharma Realm) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 婆珊婆演底夜神（寄歡喜地） | Entering the Dharma Realm · The Night Goddess Vāsantī (Assigned to the Joyful Ground) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 普德淨光夜神（寄離垢地） | Entering the Dharma Realm · The Night Goddess Universal Virtue Pure Light (Assigned to the Stainless Ground) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 喜目觀察眾生夜神（寄發光地） | Entering the Dharma Realm · The Night Goddess Joyful Eyes Beholding Beings (Assigned to the Luminous Ground) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 普救眾生妙德夜神（寄焰慧地） | Entering the Dharma Realm · The Night Goddess Wondrous Virtue Who Saves All Beings (Assigned to the Ground of Flaming Wisdom) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 寂靜音海夜神（寄難勝地） | Entering the Dharma Realm · The Night Goddess Ocean of Tranquil Sound (Assigned to the Ground Hard to Conquer) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 守護一切城夜神（寄現前地） | Entering the Dharma Realm · The Night Goddess Guardian of All Cities (Assigned to the Manifest Ground) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 開敷一切樹華夜神（寄遠行地） | Entering the Dharma Realm · The Night Goddess Who Opens the Blossoms of All Trees (Assigned to the Far-Reaching Ground) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 大願精進力救護一切眾生夜神（寄不動地） | Entering the Dharma Realm · The Night Goddess Great Vow, Vigor, and Power Who Rescues All Beings (Assigned to the Immovable Ground) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 嵐毘尼林神（寄善慧地） | Entering the Dharma Realm · The Goddess of the Lumbinī Grove (Assigned to the Ground of Excellent Wisdom) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 釋女瞿波（寄法雲地） | Entering the Dharma Realm · Gopā, Daughter of the Śākyas (Assigned to the Dharma Cloud Ground) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 摩耶夫人（會緣入實相·總） | Entering the Dharma Realm · Lady Māyā (The Conditions Gathered and Entering the Real: The General) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 天主光至最寂靜（會緣入實相·別一至別八） | Entering the Dharma Realm · From Light of the Lord of Gods to Most Tranquil (The Conditions Gathered and Entering the Real: The First to the Eighth of the Particulars) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 德生童子·有德童女（會緣入實相·別九） | Entering the Dharma Realm · The Boy Virtue-Born and the Maiden Endowed with Virtue (The Conditions Gathered and Entering the Real: The Ninth of the Particulars) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 彌勒菩薩（一）依教趣求·樓閣讚頌（攝德成因相） | Entering the Dharma Realm · Maitreya, Part One: Seeking in Accord with the Teaching and the Praise of the Storeyed Pavilion (The Mark of Gathering Virtue and Accomplishing the Cause) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 彌勒菩薩（二）見敬諮問（攝德成因相） | Entering the Dharma Realm · Maitreya, Part Two: Seeing, Paying Respect, and Inquiring (The Mark of Gathering Virtue and Accomplishing the Cause) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 彌勒菩薩（三）正授法界·菩提心功德（攝德成因相） | Entering the Dharma Realm · Maitreya, Part Three: Directly Conferring the Dharma Realm and the Merit and Virtue of the Mind of Awakening (The Mark of Gathering Virtue and Accomplishing the Cause) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 彌勒菩薩（四）入樓閣·指示後友·禮辭（攝德成因相） | Entering the Dharma Realm · Maitreya, Part Four: Entering the Storeyed Pavilion, Pointing Out the Next Friend, and Taking Leave (The Mark of Gathering Virtue and Accomplishing the Cause) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 文殊師利（智照無二相） | Entering the Dharma Realm · Mañjuśrī (The Mark of Wisdom's Illumination Being Not-Two) |
| 品三十九 〈入法界品〉 | 〃 | 〃 | 普賢菩薩（顯因廣大相） | Entering the Dharma Realm · Samantabhadra (The Mark of the Vastness of the Cause) |
三、每單元之五層
每單元五層：原典、白話、考據、義疏、心要。
同名之子以「品夾／子夾」二級並稱，不可單以子夾名指之。
四、卷首卷末導航
五、典據速查
| 類 | 藏經號 | 用途 |
|---|---|---|
| 底本 | T10n0279 | 唐實叉難陀八十卷三十九品 |
| 古譯對校 | T09n0278 | 東晉佛馱跋陀羅六十卷三十四品 |
| 末會對校 | T10n0293 | 唐般若四十卷·〈入法界品〉別譯 |
| 專釋論 | T26n1522 | 世親《十地經論》十二卷·〈十地品〉唯識鏡 |
| 逐文疏 | T35n1735 · T36n1736 | 澄觀《華嚴經疏》六十卷 ·《隨疏演義鈔》九十卷 |
| 異軌之論 | T36n1739 | 李通玄《新華嚴經論》四十卷 |
| 六十本疏 | T35n1733 · T35n1732 | 法藏《探玄記》二十卷 · 智儼《搜玄記》五卷 |
| 判教綱領 | T45n1866 · T45n1868 · T45n1871 · T45n1880 | 法藏《五教章》四卷等·誌錄不判 |
| 觀門 | T45n1883 · T45n1884 · T45n1876 | 杜順〈法界觀門〉·宗密註·法藏《還源觀》 |
| 經錄 | T55n2154 | 智昇《開元釋教錄》·三譯著錄與譯史 |
This index is compiled from the thirty-nine chapters of the eighty-fascicle version . It serves navigation only and establishes no further outline. Under the seven locations and nine assemblies there are one hundred forty-eight reading units in all; select a unit title to enter the reading set of that unit. Chapter titles, opening fascicle, and opening page locus are all verified word for word against the base text; the distribution into seven locations and nine assemblies is the structural reading of the outline transmitted in Chengguan’s Huayan jing shu, recorded without adjudication.
I. The Imperial Preface
| Unit | Opening locus | Chinese |
|---|---|---|
| The Imperial Preface to the New Translation of the Great Zhou | 〔T10 0001a01〕 | 御製序〈大周新譯序〉 |
II. Nine Assemblies, Thirty-Nine Chapters, One Hundred Forty-Eight Units
First Assembly · The Site of Awakening 〔fasc. 1–11〕
| Chapter | Chapter opening fascicle | Chapter opening locus | Unit |
|---|---|---|---|
| 1. 世主妙嚴品 | 1 | 〔T10 0001b25〕 | The Wondrous Adornments of the Rulers of the Worlds · Prologue: The Attesting Preface and the Gathering of the Assembly |
| 1. 世主妙嚴品 | 〃 | 〃 | The Wondrous Adornments of the Rulers of the Worlds · Praise of Virtues: The Assemblies of Different Birth, Part One, the Hosts of Gods |
| 1. 世主妙嚴品 | 〃 | 〃 | The Wondrous Adornments of the Rulers of the Worlds · The Assemblies of Different Birth, Part Two: The Eight Classes and the Five Spirit Hosts |
| 1. 世主妙嚴品 | 〃 | 〃 | The Wondrous Adornments of the Rulers of the Worlds · The Assemblies of Different Birth, Part Three: The Spirit Hosts |
| 1. 世主妙嚴品 | 〃 | 〃 | The Wondrous Adornments of the Rulers of the Worlds · The Assembly of the Same Birth: The Bodhisattvas Attain the Dharma and Praise the Buddha |
| 2. 如來現相品 | 6 | 〔T10 0026a19〕 | The Manifestation of the Tathāgata |
| 3. 普賢三昧品 | 7 | 〔T10 0032c25〕 | The Samādhi of Samantabhadra |
| 4. 世界成就品 | 7 | 〔T10 0034b09〕 | The Formation of the Worlds |
| 5. 華藏世界品 | 8 | 〔T10 0039a15〕 | The Flower-Treasury World · The Cause and Fruit of the Flower-Treasury Itself and the Arrayed Adornments of the Treasury Sea |
| 5. 華藏世界品 | 〃 | 〃 | The Flower-Treasury World · The Differentiated Net of Lands It Sustains, Part One: The World-Seeds Summarized and the First of the Ten Seas |
| 5. 華藏世界品 | 〃 | 〃 | The Flower-Treasury World · The Differentiated Net of Lands It Sustains, Part Two |
| 5. 華藏世界品 | 〃 | 〃 | The Flower-Treasury World · The Differentiated Net of Lands It Sustains, Part Three: The Verses |
| 6. 毘盧遮那品 | 11 | 〔T10 0053c20〕 | Vairocana |
Second Assembly · The Hall of Universal Light 〔fasc. 12–15〕
| Chapter | Chapter opening fascicle | Chapter opening locus | Unit |
|---|---|---|---|
| 7. 如來名號品 | 12 | 〔T10 0057c22〕 | The Names of the Tathāgata |
| 8. 四聖諦品 | 12 | 〔T10 0060a13〕 | The Four Noble Truths |
| 9. 光明覺品 | 13 | 〔T10 0062b15〕 | Awakening by Light |
| 10. 菩薩問明品 | 13 | 〔T10 0066a26〕 | The Bodhisattvas Ask for Clarification |
| 11. 淨行品 | 14 | 〔T10 0069b19〕 | Pure Conduct |
| 12. 賢首品 | 14 | 〔T10 0072a22〕 | Foremost in Worthiness |
Third Assembly · The Palace of the Trāyastriṃśa Heaven 〔fasc. 16–18〕
| Chapter | Chapter opening fascicle | Chapter opening locus | Unit |
|---|---|---|---|
| 13. 昇須彌山頂品 | 16 | 〔T10 0080c07〕 | Ascent to the Summit of Mount Sumeru |
| 14. 須彌頂上偈讚品 | 16 | 〔T10 0081a22〕 | Verses of Praise on the Summit of Sumeru |
| 15. 十住品 | 16 | 〔T10 0083c29〕 | The Ten Abodes |
| 16. 梵行品 | 17 | 〔T10 0088b05〕 | The Practice of Brahmacarya |
| 17. 初發心功德品 | 17 | 〔T10 0089a04〕 | The Merit of the First Arousing of the Mind |
| 18. 明法品 | 18 | 〔T10 0095a21〕 | Clarifying the Dharma |
Fourth Assembly · The Palace of the Yāma Heaven 〔fasc. 19–21〕
| Chapter | Chapter opening fascicle | Chapter opening locus | Unit |
|---|---|---|---|
| 19. 昇夜摩天宮品 | 19 | 〔T10 0099a19〕 | Ascent to the Palace of the Yāma Heaven |
| 20. 夜摩宮中偈讚品 | 19 | 〔T10 0099c13〕 | Verses of Praise in the Palace of the Yāma Heaven |
| 21. 十行品 | 19 | 〔T10 0102b24〕 | The Ten Practices |
| 22. 十無盡藏品 | 21 | 〔T10 0111a27〕 | The Ten Inexhaustible Treasuries |
Fifth Assembly · The Palace of the Tuṣita Heaven 〔fasc. 22–33〕
| Chapter | Chapter opening fascicle | Chapter opening locus | Unit |
|---|---|---|---|
| 23. 昇兜率天宮品 | 22 | 〔T10 0115a12〕 | Ascent to the Palace of the Tuṣita Heaven |
| 24. 兜率宮中偈讚品 | 23 | 〔T10 0121a12〕 | Verses of Praise in the Palace of the Tuṣita Heaven |
| 25. 十迴向品 | 23 | 〔T10 0124a24〕 | The Ten Dedications · Prologue: Samādhi, Sustaining, Rising, and the Main Portion |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The First, the Dedication of Rescuing and Guarding All Sentient Beings While Free of the Mark of Sentient Beings |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The Second, the Indestructible Dedication |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The Third, the Dedication Equal to All Buddhas |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The Fourth, the Dedication That Reaches Every Place |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The Fifth, the Dedication of the Treasury of Inexhaustible Merit |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part One: The Restatement, the Body Relied Upon, the Listing, and the Giving of Outer Wealth |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part Two: The Giving of Inner Wealth |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part Three: The Giving of Dharma, the Remaining Outer Wealth, the Conclusion, Freedom from Marks, the Fruit of the Station, and the Verses |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The Seventh, the Dedication That Accords Equally with All Sentient Beings |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The Eighth, the Dedication of the Mark of Suchness |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The Ninth, the Dedication of Liberation Without Attachment and Without Bondage |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The Tenth, the Measureless Dedication Equal to the Dharma Realm |
| 25. 十迴向品 | 〃 | 〃 | The Ten Dedications · The Auspicious Responses, the Concluding Extension, the Attestation, the Verses of Praise and Exhortation, and the Comparative Measure of Merit |
Sixth Assembly · The Palace of the Paranirmitavaśavartin Heaven 〔fasc. 34–39〕
| Chapter | Chapter opening fascicle | Chapter opening locus | Unit |
|---|---|---|---|
| 26. 十地品 | 34 | 〔T10 0178b28〕 | The Ten Grounds · Prologue and Request |
| 26. 十地品 | 〃 | 〃 | The Ten Grounds · The First Ground, Joyful |
| 26. 十地品 | 〃 | 〃 | The Ten Grounds · The Second Ground, Stainless |
| 26. 十地品 | 〃 | 〃 | The Ten Grounds · The Third Ground, Luminous |
| 26. 十地品 | 〃 | 〃 | The Ten Grounds · The Fourth Ground, Flaming Wisdom |
| 26. 十地品 | 〃 | 〃 | The Ten Grounds · The Fifth Ground, Hard to Conquer |
| 26. 十地品 | 〃 | 〃 | The Ten Grounds · The Sixth Ground, Manifest |
| 26. 十地品 | 〃 | 〃 | The Ten Grounds · The Seventh Ground, Far-Reaching |
| 26. 十地品 | 〃 | 〃 | The Ten Grounds · The Eighth Ground, Immovable |
| 26. 十地品 | 〃 | 〃 | The Ten Grounds · The Ninth Ground, Excellent Wisdom |
| 26. 十地品 | 〃 | 〃 | The Ten Grounds · The Tenth Ground, Dharma Cloud |
Seventh Assembly · The Hall of Universal Light, Second Convening 〔fasc. 40–52〕
| Chapter | Chapter opening fascicle | Chapter opening locus | Unit |
|---|---|---|---|
| 27. 十定品 | 40 | 〔T10 0211a05〕 | The Ten Samādhis · Prologue and Request |
| 27. 十定品 | 〃 | 〃 | The Ten Samādhis · The First, the Great Samādhi of Universal Light |
| 27. 十定品 | 〃 | 〃 | The Ten Samādhis · The Second, the Great Samādhi of Wondrous Light |
| 27. 十定品 | 〃 | 〃 | The Ten Samādhis · The Third, the Great Samādhi of the Spiritual Penetration That Travels in Due Order to All Buddha-Lands |
| 27. 十定品 | 〃 | 〃 | The Ten Samādhis · The Fourth, the Great Samādhi of the Practice of the Pure Deep Mind |
| 27. 十定品 | 〃 | 〃 | The Ten Samādhis · The Fifth, the Great Samādhi of the Treasury of Knowing the Adornments of the Past |
| 27. 十定品 | 〃 | 〃 | The Ten Samādhis · The Sixth, the Great Samādhi of the Treasury of the Light of Wisdom |
| 27. 十定品 | 〃 | 〃 | The Ten Samādhis · The Seventh, the Great Samādhi of Fully Knowing the Buddha-Adornments of All Worlds |
| 27. 十定品 | 〃 | 〃 | The Ten Samādhis · The Eighth, the Great Samādhi of the Differentiated Bodies of All Sentient Beings |
| 27. 十定品 | 〃 | 〃 | The Ten Samādhis · The Ninth, the Great Samādhi of Mastery in the Dharma Realm |
| 27. 十定品 | 〃 | 〃 | The Ten Samādhis · The Tenth, the Great Samādhi of the Unobstructed Wheel |
| 28. 十通品 | 44 | 〔T10 0229c16〕 | The Ten Spiritual Penetrations |
| 29. 十忍品 | 44 | 〔T10 0232b05〕 | The Ten Forbearances |
| 30. 阿僧祇品 | 45 | 〔T10 0237b07〕 | Asaṃkhyeya |
| 31. 壽量品 | 45 | 〔T10 0241a16〕 | The Span of Life |
| 32. 諸菩薩住處品 | 45 | 〔T10 0241b06〕 | The Dwelling Places of the Bodhisattvas |
| 33. 佛不思議法品 | 46 | 〔T10 0242a05〕 | The Inconceivable Dharmas of the Buddhas |
| 34. 如來十身相海品 | 48 | 〔T10 0251b24〕 | The Ocean of Marks of the Ten Bodies of the Tathāgata |
| 35. 如來隨好光明功德品 | 48 | 〔T10 0255c11〕 | The Merit of the Light of the Secondary Signs of the Tathāgata |
| 36. 普賢行品 | 49 | 〔T10 0257c09〕 | The Practice of Samantabhadra |
| 37. 如來出現品 | 50 | 〔T10 0262a15〕 | The Appearance of the Tathāgata · Prologue and Request |
| 37. 如來出現品 | 〃 | 〃 | The Appearance of the Tathāgata · The First Sense: The Marks of the Appearance |
| 37. 如來出現品 | 〃 | 〃 | The Appearance of the Tathāgata · The Body of the Appearance |
| 37. 如來出現品 | 〃 | 〃 | The Appearance of the Tathāgata · The Third Sense: The Speech of the Appearance (the Voice) |
| 37. 如來出現品 | 〃 | 〃 | The Appearance of the Tathāgata · The Mind of the Appearance |
| 37. 如來出現品 | 〃 | 〃 | The Appearance of the Tathāgata · The Realm of the Appearance |
| 37. 如來出現品 | 〃 | 〃 | The Appearance of the Tathāgata · The Practice of the Appearance |
| 37. 如來出現品 | 〃 | 〃 | The Appearance of the Tathāgata · The Accomplishing of Right Awakening |
| 37. 如來出現品 | 〃 | 〃 | The Appearance of the Tathāgata · The Turning of the Wheel of the Dharma |
| 37. 如來出現品 | 〃 | 〃 | The Appearance of the Tathāgata · The Parinirvāṇa |
| 37. 如來出現品 | 〃 | 〃 | The Appearance of the Tathāgata · The Roots of Goodness Planted by Seeing, Hearing, and Drawing Near |
Eighth Assembly · The Hall of Universal Light, Third Convening 〔fasc. 53–59〕
| Chapter | Chapter opening fascicle | Chapter opening locus | Unit |
|---|---|---|---|
| 38. 離世間品 | 53 | 〔T10 0279a05〕 | Detachment from the World · Prologue: The Samādhi, the Prompting, the Rising, and the Request |
| 38. 離世間品 | 〃 | 〃 | Detachment from the World · The Twenty Gates of the Practice of the Ten Faiths |
| 38. 離世間品 | 〃 | 〃 | Detachment from the World · The Twenty Gates of the Practice of the Ten Abodes |
| 38. 離世間品 | 〃 | 〃 | Detachment from the World · The Thirty Gates of the Practice of the Ten Practices |
| 38. 離世間品 | 〃 | 〃 | Detachment from the World · The Twenty-Nine Gates of the Practice of the Ten Dedications |
| 38. 離世間品 | 〃 | 〃 | Detachment from the World · The Fifty Gates of the Practice of the Ten Grounds |
| 38. 離世間品 | 〃 | 〃 | Detachment from the World · The Fifty-One Gates of the Practice of the Perfected Cause and the Fulfilled Fruit |
| 38. 離世間品 | 〃 | 〃 | Detachment from the World · The Conclusion: The Exhortation, the Auspicious Signs, the Attestation, and the Verses |
Ninth Assembly · The Jeta Grove 〔fasc. 60–80〕
| Chapter | Chapter opening fascicle | Chapter opening locus | Unit |
|---|---|---|---|
| 39. 入法界品 | 60 | 〔T10 0319a05〕 | Entering the Dharma Realm · The Root Assembly, Part One: The Prologue, the Request, the Manifestation in Samādhi, the Gathering of the New Assembly, and the Showing of Loss and Gain |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Root Assembly, Part Two: The Verses of Praise, Samantabhadra's Opening, the Ray's Showing of Benefit, Mañjuśrī's Telling of Virtues, and the Boundless Great Function |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · Mañjuśrī (Assigned to the Ten Faiths) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Monk Cloud of Virtue (Assigned to the Abode of First Resolve) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Monk Ocean Cloud (Assigned to the Abode of Governing the Ground) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Monk Well-Abiding (Assigned to the Abode of Cultivation) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · Megha (Assigned to the Abode of Noble Birth) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Elder Liberation (Assigned to the Abode of Fully Endowed Skillful Means) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Monk Ocean Banner (Assigned to the Abode of the Rectified Mind) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Laywoman Fulfilled Vow (Assigned to the Abode of Non-Retrogression) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Seer Supreme Fearless Voice (Assigned to the Abode of Youthful Purity) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Brahmin Victorious Heat (Assigned to the Abode of the Prince) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Maiden Kindly Conduct (Assigned to the Abode of Consecration) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Monk Well-Seeing (Assigned to the Joyful Practice) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Boy Sovereign Master (Assigned to the Beneficial Practice) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Laywoman Fully Endowed (Assigned to the Practice of Non-Opposition) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Householder Bright Wisdom (Assigned to the Indomitable Practice) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Elder Dharma-Jewel Topknot (Assigned to the Practice Free of Delusion and Confusion) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Elder Universal Eye (Assigned to the Practice of Good Manifestation) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · King Never Satiated (Assigned to the Practice of Non-Attachment) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · King Great Light (Assigned to the Hard-to-Obtain Practice) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Laywoman Immovable (Assigned to the Practice of Good Dharma) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · Universal Practice, the Non-Buddhist Ascetic (Assigned to the Practice of Truth) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Elder Utpala, Seller of Perfumes (Assigned to the Dedication of Rescuing and Guarding All Sentient Beings While Free of the Mark of Sentient Beings) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Shipmaster Sovereign (Assigned to the Indestructible Dedication) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Elder Unsurpassed Victory (Assigned to the Dedication Equal to All Buddhas) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Nun Lion's Stretching (Assigned to the Dedication That Reaches Every Place) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Woman Vasumitrā (Assigned to the Dedication of the Treasury of Inexhaustible Merit) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Householder Encompassing (Assigned to the Dedication of Entering All Equal Roots of Goodness) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Bodhisattva Avalokiteśvara (Assigned to the Dedication That Accords Equally with All Sentient Beings) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Bodhisattva Right Course (Assigned to the Dedication of the Mark of Suchness) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · Mahādeva (Assigned to the Dedication of Liberation Without Bondage and Without Attachment) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Earth Goddess Peaceful Abiding (Assigned to the Measureless Dedication of Entering the Dharma Realm) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Night Goddess Vāsantī (Assigned to the Joyful Ground) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Night Goddess Universal Virtue Pure Light (Assigned to the Stainless Ground) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Night Goddess Joyful Eyes Beholding Beings (Assigned to the Luminous Ground) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Night Goddess Wondrous Virtue Who Saves All Beings (Assigned to the Ground of Flaming Wisdom) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Night Goddess Ocean of Tranquil Sound (Assigned to the Ground Hard to Conquer) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Night Goddess Guardian of All Cities (Assigned to the Manifest Ground) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Night Goddess Who Opens the Blossoms of All Trees (Assigned to the Far-Reaching Ground) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Night Goddess Great Vow, Vigor, and Power Who Rescues All Beings (Assigned to the Immovable Ground) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Goddess of the Lumbinī Grove (Assigned to the Ground of Excellent Wisdom) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · Gopā, Daughter of the Śākyas (Assigned to the Dharma Cloud Ground) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · Lady Māyā (The Conditions Gathered and Entering the Real: The General) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · From Light of the Lord of Gods to Most Tranquil (The Conditions Gathered and Entering the Real: The First to the Eighth of the Particulars) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · The Boy Virtue-Born and the Maiden Endowed with Virtue (The Conditions Gathered and Entering the Real: The Ninth of the Particulars) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · Maitreya, Part One: Seeking in Accord with the Teaching and the Praise of the Storeyed Pavilion (The Mark of Gathering Virtue and Accomplishing the Cause) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · Maitreya, Part Two: Seeing, Paying Respect, and Inquiring (The Mark of Gathering Virtue and Accomplishing the Cause) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · Maitreya, Part Three: Directly Conferring the Dharma Realm and the Merit and Virtue of the Mind of Awakening (The Mark of Gathering Virtue and Accomplishing the Cause) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · Maitreya, Part Four: Entering the Storeyed Pavilion, Pointing Out the Next Friend, and Taking Leave (The Mark of Gathering Virtue and Accomplishing the Cause) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · Mañjuśrī (The Mark of Wisdom's Illumination Being Not-Two) |
| 39. 入法界品 | 〃 | 〃 | Entering the Dharma Realm · Samantabhadra (The Mark of the Vastness of the Cause) |
III. The Five Layers of Each Unit
Each unit carries five layers: source text, vernacular, apparatus, exposition, heart-essence.
Movements that share a name must always be named as “chapter directory / movement directory” and never by the movement name alone.
IV. Front and Back Matter Navigation
- Opening Heart-Essence
- Introduction
- Reading Guide
- Conventions
- Translators
- Glossary
- Bibliography
- Colophon and Citation
V. Canonical Sources at a Glance
| Class | Canon no. | Use |
|---|---|---|
| Base text | T10n0279 | Śikṣānanda’s eighty fascicles, thirty-nine chapters |
| Old-translation collation | T09n0278 | Buddhabhadra’s sixty fascicles, thirty-four chapters |
| Final-assembly collation | T10n0293 | Prajñā’s forty fascicles; separate translation of Entry into the Dharma Realm |
| Treatise of exclusive comment | T26n1522 | Vasubandhu’s Shidi jing lun, twelve fascicles; the Yogācāra mirror for The Ten Grounds |
| Line-by-line commentary | T35n1735 · T36n1736 | Chengguan’s Huayan jing shu, sixty fascicles; Yanyi chao, ninety fascicles |
| The divergent track | T36n1739 | Li Tongxuan’s Xin Huayan jing lun, forty fascicles |
| Commentaries on the sixty-fascicle version | T35n1733 · T35n1732 | Fazang’s Tanxuan ji, twenty fascicles · Zhiyan’s Souxuan ji, five fascicles |
| Doctrinal-classification compendia | T45n1866 · T45n1868 · T45n1871 · T45n1880 | Fazang’s Wujiao zhang, four fascicles, and others; recorded without adjudication |
| Contemplation texts | T45n1883 · T45n1884 · T45n1876 | Dushun’s Discernment of the Dharma Realm · Zongmi’s annotation · Fazang’s Wangjin huanyuan guan |
| Catalogue | T55n2154 | Zhisheng’s Kaiyuan Catalogue; the record of the three translations and their history |
題署Colophon
一、題署
《大方廣佛華嚴經》〔八十華嚴〕譯注
- 底本 唐 · 于闐國三藏實叉難陀奉制譯《大方廣佛華嚴經》，T10n0279，八十卷三十九品。
- 對校 東晉佛馱跋陀羅譯《大方廣佛華嚴經》T09n0278（六十卷三十四品）；唐般若譯《大方廣佛華嚴經》T10n0293（四十卷·〈入法界品〉別譯）。
- 譯注 釋慧鏡（Shi Huijing）。
- 叢書 指月 · 漢傳經論譯注。
- 成書 二〇二六年秋。
- 型制 七處九會三十九品，一百四十八單元，逐單元五層讀本：原典、白話、考據、義疏、心要；原典存古漢語，其餘四層各具中、英文本。
- 狀態 一百四十八單元中英各層皆經譯者通讀印可，本版標作 v1.0（二〇二六年秋）。v1.0 為里程之記，非不可易之鎖；此後為義理之忠實仍得修訂，唯以譯者明文印可為之。
- 授權 CC BY-NC-SA 4.0（姓名標示 · 非商業性 · 相同方式分享）。
二、引用格式
完整格式宜具品次、品名、單元與底本頁錨：
釋慧鏡《大方廣佛華嚴經譯注》品十一〈淨行品〉· 指月 · 二〇二六秋 〔T10 0069c25〕。
巨品之單元另繫其子位：
釋慧鏡《大方廣佛華嚴經譯注》品二十六〈十地品〉· 第一地 歡喜地 · 指月 · 二〇二六秋 〔T10 0178b28〕。
略式：
釋慧鏡《大方廣佛華嚴經譯注》〔品次品名〕·〔單元〕· 指月 · 二〇二六秋 〔T10 PPPP〕。
- 層名：原典／白話／考據／義疏／心要——層名只在檔名，不入題署。
- 底本：全經藏經號作 T10n0279；引用實句另加實際頁欄行。
- 御製序：〈大周新譯序〉不是經文，引用時應標其為卷首御製序，不繫品次。
- 他譯或古德：引用考據層中的 T278、T293、T1522、澄觀《疏》《鈔》、法藏《探玄記》、李通玄《新論》諸文時，保留該條自身藏經號與頁錨，不改寫為 T279。
- 英文題名：現行英文全題與品題作導航之用；引用可同時保留漢題以免歧義。
三、版本說明
本版以八十本 T279 為唯一底本，以六十本 T278 為古譯校本、四十本 T293 為〈入法界品〉之末會校本；〈十地品〉另以《十地經論》T1522 為唯識鏡對讀。義疏之鏡以澄觀《疏》《鈔》為主，取法藏《探玄記》與李通玄《新論》見其異軌，智儼《搜玄記》為古疏之始。考據只以經與古德作權威典據。羅馬字只作發音輔助，不以近代梵文校本重建經文、專名或術語。
一百四十八單元之中英讀本已齊備；全帙中文經譯者通讀印可，英文鏡譯與各單元題名亦經譯者通讀印可，出版之批准已由譯者宣告，故本題署標作 v1.0。
本版不是重譯以取代實叉難陀，也不把一家注疏取代經文；所作是守住原典，使三譯之異、諸家之解與宗義之判各還其位，並為今人建立可分層進入、可回查出處的讀本。判與不判尤須守：經有明說者傳其說，古德三家異釋者並錄不判，判教五教與宗諍一律誌錄古德所說而不判高下——這既是編纂的紀律，也是這部經在漢傳所處的位置。
釋慧鏡 · 指月 · 華嚴 · 卷末 題署 · 2026 秋
I. Colophon
Avataṃsaka Sūtra 〔the eighty-fascicle Huayan〕: A Translation with Annotation
- Base text — 《大方廣佛華嚴經》, translated at imperial command by Śikṣānanda, Tripiṭaka master of Khotan, of the Tang, T10n0279, in eighty fascicles and thirty-nine chapters.
- Collation — Buddhabhadra’s 《大方廣佛華嚴經》 T09n0278 (60 fascicles, 34 chapters); Prajñā’s 《大方廣佛華嚴經》 T10n0293 (40 fascicles, a separate translation of Entry into the Dharma Realm).
- Translation and annotation — Shi Huijing 釋慧鏡.
- Series — Zhiyue 指月 · Han-canon Translations with Annotation.
- Compiled — Autumn 2026.
- Form — Seven locations, nine assemblies, thirty-nine chapters, one hundred forty-eight units, each unit a five-layer reading set: Source-Text, Vernacular, Apparatus, Exposition, and Heart-Essence. The Source-Text remains in classical Chinese; the other four layers exist in both Chinese and English.
- Status — Every layer, Chinese and English, of the one hundred forty-eight units has been read through and ratified by the translator, and this edition is designated v1.0 (Autumn 2026). The designation v1.0 is a milestone marker, not an unalterable lock; revision for the sake of fidelity to the doctrine remains possible thereafter, but only by the translator’s explicit ratification.
- License — CC BY-NC-SA 4.0 (Attribution · NonCommercial · ShareAlike).
II. Citation
A full citation should give the chapter number, chapter title, unit, and the page locus of the base text:
Shi Huijing, Avataṃsaka Sūtra: A Translation with Annotation, Chapter 11, Pure Conduct · Zhiyue · Autumn 2026 〔T10 0069c25〕.
A unit of a chapter carved into movements adds its movement:
Shi Huijing, Avataṃsaka Sūtra: A Translation with Annotation, Chapter 26, The Ten Grounds · The First Ground, Joyful · Zhiyue · Autumn 2026 〔T10 0178b28〕.
Short form:
Shi Huijing, Avataṃsaka Sūtra: A Translation with Annotation, 〔chapter〕·〔unit〕· Zhiyue · Autumn 2026 〔T10 PPPP〕.
- Layer — Source-Text / Vernacular / Apparatus / Exposition / Heart-Essence. The layer name appears in the filename only and does not enter the signature.
- Base text — the canon number for the whole scripture is T10n0279; a quotation of an actual sentence should add its own page-column-line locus.
- The imperial preface — the Preface to the New Translation of the Great Zhou is not scripture; a citation should mark it as the imperial preface at the head of the base text and attach no chapter number.
- Other translations and the ancient masters — when citing T278, T293, T1522, Chengguan’s Shu and Chao, Fazang’s Tanxuan ji, or Li Tongxuan’s Xin lun from the Apparatus layer, retain that item’s own canon number and page locus rather than rewriting it as T279.
- English titles — the present English full title and chapter titles serve for navigation; a citation may retain the Chinese title alongside so as to avoid ambiguity.
III. Edition Note
This edition takes the eighty-fascicle T279 as its sole base text, the sixty-fascicle T278 as the old-translation witness, and the forty-fascicle T293 as the witness for the final assembly; for The Ten Grounds it sets the Shidi jing lun T1522 alongside as a Yogācāra mirror. The mirror of exposition is chiefly Chengguan’s Shu and Chao, with Fazang’s Tanxuan ji and Li Tongxuan’s Xin lun taken up for their divergent tracks and Zhiyan’s Souxuan ji as the beginning of the commentarial line. The Apparatus takes only scripture and the ancient masters as authoritative evidence. Romanization serves only as an aid to pronunciation, and no modern Sanskrit critical edition is used to reconstruct the scriptural text, proper names, or technical terms.
The Chinese and English reading sets of the one hundred forty-eight units are complete; the whole Chinese has been read through and ratified by the translator, the English mirror and the titles of the several units have likewise been read through and ratified, approval for publication has been declared by the translator, and so this colophon is designated v1.0.
This edition is not a retranslation meant to replace Śikṣānanda, nor does it let one commentary stand in place of the scripture. What it does is preserve the Source-Text, return the evidence of the three translations, of the commentators’ interpretations, and of the doctrinal classifications each to its proper place, and build for readers today a text that can be entered layer by layer and whose sources can be checked. What is adjudicated and what is not must especially be kept: where the scripture states a thing plainly, its statement is transmitted; where the three commentators interpret differently, all are recorded and none adjudicated; and the classification into five teachings and the sectarian disputes are recorded as the ancient masters stated them, with no superiority adjudicated. This is at once the discipline of the compilation and the place this scripture holds in the Chinese transmission.
Shi Huijing · 指月 · Avataṃsaka Sūtra · Colophon and Citation · Autumn 2026
- 00御製序〈大周新譯序〉The Imperial Preface to the New Translation of the Great Zhou〔T10 0001a01–0001b24〕
- 第一會 菩提場（寂滅道場）First Assembly · The Site of Awakening
- 品一 世主妙嚴品The Wondrous Adornments of the Rulers of the Worlds
- 01-00序分·證信序·眾集Prologue: The Attesting Preface and the Gathering of the Assembly〔T10 0001b25〕
- 01-01稱揚讚德分·異生眾一·諸天眾Praise of Virtues: The Assemblies of Different Birth, Part One, the Hosts of Gods〔T10 0005b20〕
- 01-02異生眾二·八部及五神眾The Assemblies of Different Birth, Part Two: The Eight Classes and the Five Spirit Hosts〔T10 0010c02〕
- 01-03異生眾三·諸神眾The Assemblies of Different Birth, Part Three: The Spirit Hosts〔T10 0015c24〕
- 01-04同生眾·菩薩眾得法讚佛The Assembly of the Same Birth: The Bodhisattvas Attain the Dharma and Praise the Buddha〔T10 0021c02〕
- 02品二 如來現相品The Manifestation of the Tathāgata〔T10 0026a19〕
- 03品三 普賢三昧品The Samādhi of Samantabhadra〔T10 0032c25〕
- 04品四 世界成就品The Formation of the Worlds〔T10 0034b09〕
- 品五 華藏世界品The Flower-Treasury World
- 05-00華藏因果自體·藏海安布莊嚴The Cause and Fruit of the Flower-Treasury Itself and the Arrayed Adornments of the Treasury Sea〔T10 0039a15〕
- 05-01所持剎網差別一·世界種總標·十海之首The Differentiated Net of Lands It Sustains, Part One: The World-Seeds Summarized and the First of the Ten Seas〔T10 0041c22〕
- 05-02所持剎網差別二The Differentiated Net of Lands It Sustains, Part Two〔T10 0044a05〕
- 05-03所持剎網差別三·重頌The Differentiated Net of Lands It Sustains, Part Three: The Verses〔T10 0048c20〕
- 06品六 毘盧遮那品Vairocana〔T10 0053c20〕
- 第二會 普光明殿Second Assembly · The Hall of Universal Light
- 07品七 如來名號品The Names of the Tathāgata〔T10 0057c22〕
- 08品八 四聖諦品The Four Noble Truths〔T10 0060a13〕
- 09品九 光明覺品Awakening by Light〔T10 0062b15〕
- 10品十 菩薩問明品The Bodhisattvas Ask for Clarification〔T10 0066a26〕
- 11品十一 淨行品Pure Conduct〔T10 0069b19〕
- 12品十二 賢首品Foremost in Worthiness〔T10 0072a22〕
- 第三會 忉利天宮Third Assembly · The Palace of the Trāyastriṃśa Heaven
- 13品十三 昇須彌山頂品Ascent to the Summit of Mount Sumeru〔T10 0080c07〕
- 14品十四 須彌頂上偈讚品Verses of Praise on the Summit of Sumeru〔T10 0081a22〕
- 15品十五 十住品The Ten Abodes〔T10 0083c29〕
- 16品十六 梵行品The Practice of Brahmacarya〔T10 0088b05〕
- 17品十七 初發心功德品The Merit of the First Arousing of the Mind〔T10 0089a04〕
- 18品十八 明法品Clarifying the Dharma〔T10 0095a21〕
- 第四會 夜摩天宮Fourth Assembly · The Palace of the Yāma Heaven
- 19品十九 昇夜摩天宮品Ascent to the Palace of the Yāma Heaven〔T10 0099a19〕
- 20品二十 夜摩宮中偈讚品Verses of Praise in the Palace of the Yāma Heaven〔T10 0099c13〕
- 21品二十一 十行品The Ten Practices〔T10 0102b24〕
- 22品二十二 十無盡藏品The Ten Inexhaustible Treasuries〔T10 0111a27〕
- 第五會 兜率天宮Fifth Assembly · The Palace of the Tuṣita Heaven
- 23品二十三 昇兜率天宮品Ascent to the Palace of the Tuṣita Heaven〔T10 0115a12〕
- 24品二十四 兜率宮中偈讚品Verses of Praise in the Palace of the Tuṣita Heaven〔T10 0121a12〕
- 品二十五 十迴向品The Ten Dedications
- 25-00序·三昧·加·起·本分Prologue: Samādhi, Sustaining, Rising, and the Main Portion〔T10 0124a24〕
- 25-01第一救護一切眾生離眾生相迴向The First, the Dedication of Rescuing and Guarding All Sentient Beings While Free of the Mark of Sentient Beings〔T10 0124c11〕
- 25-02第二不壞迴向The Second, the Indestructible Dedication〔T10 0127b11〕
- 25-03第三等一切佛迴向The Third, the Dedication Equal to All Buddhas〔T10 0129b09〕
- 25-04第四至一切處迴向The Fourth, the Dedication That Reaches Every Place〔T10 0131a13〕
- 25-05第五無盡功德藏迴向The Fifth, the Dedication of the Treasury of Inexhaustible Merit〔T10 0132c23〕
- 25-06a第六隨順堅固一切善根迴向（一）牒釋·所依身·標列·外財施The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part One: The Restatement, the Body Relied Upon, the Listing, and the Giving of Outer Wealth〔T10 0135b21〕
- 25-06b第六隨順堅固一切善根迴向（二）內財施The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part Two: The Giving of Inner Wealth〔T10 0144a24〕
- 25-06c第六隨順堅固一切善根迴向（三）法施·外財餘·總結·離相·位果·頌The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part Three: The Giving of Dharma, the Remaining Outer Wealth, the Conclusion, Freedom from Marks, the Fruit of the Station, and the Verses〔T10 0150a13〕
- 25-07第七等隨順一切眾生迴向The Seventh, the Dedication That Accords Equally with All Sentient Beings〔T10 0156c21〕
- 25-08第八真如相迴向The Eighth, the Dedication of the Mark of Suchness〔T10 0160c18〕
- 25-09第九無著無縛解脫迴向The Ninth, the Dedication of Liberation Without Attachment and Without Bondage〔T10 0165a29〕
- 25-10第十等法界無量迴向The Tenth, the Measureless Dedication Equal to the Dharma Realm〔T10 0170c27〕
- 25-11瑞應·結通·證成·偈讚勸修·校量功德分The Auspicious Responses, the Concluding Extension, the Attestation, the Verses of Praise and Exhortation, and the Comparative Measure of Merit〔T10 0177a09〕
- 第六會 他化自在天宮Sixth Assembly · The Palace of the Paranirmitavaśavartin Heaven
- 品二十六 十地品The Ten Grounds
- 26-00序請分Prologue and Request〔T10 0178b28〕
- 26-01第一地 歡喜地The First Ground, Joyful〔T10 0181a10〕
- 26-02第二地 離垢地The Second Ground, Stainless〔T10 0185a05〕
- 26-03第三地 發光地The Third Ground, Luminous〔T10 0187a29〕
- 26-04第四地 焰慧地The Fourth Ground, Flaming Wisdom〔T10 0189b20〕
- 26-05第五地 難勝地The Fifth Ground, Hard to Conquer〔T10 0191a20〕
- 26-06第六地 現前地The Sixth Ground, Manifest〔T10 0193b17〕
- 26-07第七地 遠行地The Seventh Ground, Far-Reaching〔T10 0195c22〕
- 26-08第八地 不動地The Eighth Ground, Immovable〔T10 0198c05〕
- 26-09第九地 善慧地The Ninth Ground, Excellent Wisdom〔T10 0201c14〕
- 26-10第十地 法雲地The Tenth Ground, Dharma Cloud〔T10 0204c19〕
- 第七會 重會普光明殿Seventh Assembly · The Hall of Universal Light, Second Convening
- 品二十七 十定品The Ten Samādhis
- 27-00序·請分Prologue and Request〔T10 0211a05〕
- 27-01第一 普光明大三昧The First, the Great Samādhi of Universal Light〔T10 0213a22〕
- 27-02第二 妙光明大三昧The Second, the Great Samādhi of Wondrous Light〔T10 0213c21〕
- 27-03第三 次第遍往諸佛國土神通大三昧The Third, the Great Samādhi of the Spiritual Penetration That Travels in Due Order to All Buddha-Lands〔T10 0215a06〕
- 27-04第四 清淨深心行大三昧The Fourth, the Great Samādhi of the Practice of the Pure Deep Mind〔T10 0215a29〕
- 27-05第五 知過去莊嚴藏大三昧The Fifth, the Great Samādhi of the Treasury of Knowing the Adornments of the Past〔T10 0215c07〕
- 27-06第六 智光明藏大三昧The Sixth, the Great Samādhi of the Treasury of the Light of Wisdom〔T10 0216a10〕
- 27-07第七 了知一切世界佛莊嚴大三昧The Seventh, the Great Samādhi of Fully Knowing the Buddha-Adornments of All Worlds〔T10 0216c28〕
- 27-08第八 一切眾生差別身大三昧The Eighth, the Great Samādhi of the Differentiated Bodies of All Sentient Beings〔T10 0218c27〕
- 27-09第九 法界自在大三昧The Ninth, the Great Samādhi of Mastery in the Dharma Realm〔T10 0220c19〕
- 27-10第十 無礙輪大三昧The Tenth, the Great Samādhi of the Unobstructed Wheel〔T10 0223c06〕
- 28品二十八 十通品The Ten Spiritual Penetrations〔T10 0229c16〕
- 29品二十九 十忍品The Ten Forbearances〔T10 0232b05〕
- 30品三十 阿僧祇品Asaṃkhyeya〔T10 0237b07〕
- 31品三十一 壽量品The Span of Life〔T10 0241a16〕
- 32品三十二 諸菩薩住處品The Dwelling Places of the Bodhisattvas〔T10 0241b06〕
- 33品三十三 佛不思議法品The Inconceivable Dharmas of the Buddhas〔T10 0242a05〕
- 34品三十四 如來十身相海品The Ocean of Marks of the Ten Bodies of the Tathāgata〔T10 0251b24〕
- 35品三十五 如來隨好光明功德品The Merit of the Light of the Secondary Signs of the Tathāgata〔T10 0255c11〕
- 36品三十六 普賢行品The Practice of Samantabhadra〔T10 0257c09〕
- 品三十七 如來出現品The Appearance of the Tathāgata
- 37-00序請分Prologue and Request〔T10 0262a15〕
- 37-01第一義 出現之相The First Sense: The Marks of the Appearance〔T10 0263a19〕
- 37-02出現之身The Body of the Appearance〔T10 0266a04〕
- 37-03第三義 出現之語（音聲）The Third Sense: The Speech of the Appearance (the Voice)〔T10 0268a24〕
- 37-04出現之意The Mind of the Appearance〔T10 0271a23〕
- 37-05出現境界The Realm of the Appearance〔T10 0273c06〕
- 37-06出現之行The Practice of the Appearance〔T10 0274b17〕
- 37-07成正覺The Accomplishing of Right Awakening〔T10 0274c28〕
- 37-08轉法輪The Turning of the Wheel of the Dharma〔T10 0275c14〕
- 37-09般涅槃The Parinirvāṇa〔T10 0276a29〕
- 37-10見聞親近所種善根The Roots of Goodness Planted by Seeing, Hearing, and Drawing Near〔T10 0277a16〕
- 第八會 三會普光明殿Eighth Assembly · The Hall of Universal Light, Third Convening
- 品三十八 離世間品Detachment from the World
- 38-00序·三昧·發起·起·請分Prologue: The Samādhi, the Prompting, the Rising, and the Request〔T10 0279a05〕
- 38-01十信行二十門The Twenty Gates of the Practice of the Ten Faiths〔T10 0280b06〕
- 38-02十住行二十門The Twenty Gates of the Practice of the Ten Abodes〔T10 0282a06〕
- 38-03十行之行三十門The Thirty Gates of the Practice of the Ten Practices〔T10 0283c18〕
- 38-04十迴向行二十九門The Twenty-Nine Gates of the Practice of the Ten Dedications〔T10 0290c15〕
- 38-05十地行五十門The Fifty Gates of the Practice of the Ten Grounds〔T10 0297b24〕
- 38-06因圓果滿行五十一門The Fifty-One Gates of the Practice of the Perfected Cause and the Fulfilled Fruit〔T10 0304a11〕
- 38-07結勸·現瑞·證成·偈頌分The Conclusion: The Exhortation, the Auspicious Signs, the Attestation, and the Verses〔T10 0313b29〕
- 第九會 逝多林（給孤獨園）Ninth Assembly · The Jeta Grove
- 品三十九 入法界品Entering the Dharma Realm
- 39-01本會（一）序分·請分·三昧現相分·集新眾分·舉失顯得分The Root Assembly, Part One: The Prologue, the Request, the Manifestation in Samādhi, the Gathering of the New Assembly, and the Showing of Loss and Gain〔T10 0319a06〕
- 39-02本會（二）偈頌讚德分·普賢開發分·毫光示益分·文殊述德分·無涯大用分The Root Assembly, Part Two: The Verses of Praise, Samantabhadra's Opening, the Ray's Showing of Benefit, Mañjuśrī's Telling of Virtues, and the Boundless Great Function〔T10 0324a25〕
- 39-03文殊師利（寄十信）Mañjuśrī (Assigned to the Ten Faiths)〔T10 0330b29〕
- 39-04德雲比丘（寄初發心住）The Monk Cloud of Virtue (Assigned to the Abode of First Resolve)〔T10 0334a15〕
- 39-05海雲比丘（寄治地住）The Monk Ocean Cloud (Assigned to the Abode of Governing the Ground)〔T10 0335a05〕
- 39-06善住比丘（寄修行住）The Monk Well-Abiding (Assigned to the Abode of Cultivation)〔T10 0336b12〕
- 39-07彌伽（寄生貴住）Megha (Assigned to the Abode of Noble Birth)〔T10 0337b23〕
- 39-08解脫長者（寄具足方便住）The Elder Liberation (Assigned to the Abode of Fully Endowed Skillful Means)〔T10 0338b18〕
- 39-09海幢比丘（寄正心住）The Monk Ocean Banner (Assigned to the Abode of the Rectified Mind)〔T10 0340b02〕
- 39-10休捨優婆夷（寄不退住）The Laywoman Fulfilled Vow (Assigned to the Abode of Non-Retrogression)〔T10 0343a09〕
- 39-11毘目瞿沙仙人（寄童真住）The Seer Supreme Fearless Voice (Assigned to the Abode of Youthful Purity)〔T10 0345a21〕
- 39-12勝熱婆羅門（寄王子住）The Brahmin Victorious Heat (Assigned to the Abode of the Prince)〔T10 0346a29〕
- 39-13慈行童女（寄灌頂住）The Maiden Kindly Conduct (Assigned to the Abode of Consecration)〔T10 0348a26〕
- 39-14善見比丘（寄歡喜行）The Monk Well-Seeing (Assigned to the Joyful Practice)〔T10 0349b23〕
- 39-15自在主童子（寄饒益行）The Boy Sovereign Master (Assigned to the Beneficial Practice)〔T10 0350b28〕
- 39-16具足優婆夷（寄無違逆行）The Laywoman Fully Endowed (Assigned to the Practice of Non-Opposition)〔T10 0351b08〕
- 39-17明智居士（寄無屈撓行）The Householder Bright Wisdom (Assigned to the Indomitable Practice)〔T10 0352b15〕
- 39-18法寶髻長者（寄無癡亂行）The Elder Dharma-Jewel Topknot (Assigned to the Practice Free of Delusion and Confusion)〔T10 0353c06〕
- 39-19普眼長者（寄善現行）The Elder Universal Eye (Assigned to the Practice of Good Manifestation)〔T10 0354b14〕
- 39-20無厭足王（寄無著行）King Never Satiated (Assigned to the Practice of Non-Attachment)〔T10 0355a23〕
- 39-21大光王（寄難得行）King Great Light (Assigned to the Hard-to-Obtain Practice)〔T10 0356a17〕
- 39-22不動優婆夷（寄善法行）The Laywoman Immovable (Assigned to the Practice of Good Dharma)〔T10 0358a07〕
- 39-23遍行外道（寄真實行）Universal Practice, the Non-Buddhist Ascetic (Assigned to the Practice of Truth)〔T10 0360a06〕
- 39-24鬻香長者優鉢羅華（寄救護眾生離眾生相迴向）The Elder Utpala, Seller of Perfumes (Assigned to the Dedication of Rescuing and Guarding All Sentient Beings While Free of the Mark of Sentient Beings)〔T10 0360c09〕
- 39-25船師婆施羅（寄不壞迴向）The Shipmaster Sovereign (Assigned to the Indestructible Dedication)〔T10 0361b23〕
- 39-26無上勝長者（寄等一切佛迴向）The Elder Unsurpassed Victory (Assigned to the Dedication Equal to All Buddhas)〔T10 0362b07〕
- 39-27師子嚬申比丘尼（寄至一切處迴向）The Nun Lion's Stretching (Assigned to the Dedication That Reaches Every Place)〔T10 0363a16〕
- 39-28婆須蜜多女（寄無盡功德藏迴向）The Woman Vasumitrā (Assigned to the Dedication of the Treasury of Inexhaustible Merit)〔T10 0365a28〕
- 39-29鞞瑟胝羅居士（寄入一切平等善根迴向）The Householder Encompassing (Assigned to the Dedication of Entering All Equal Roots of Goodness)〔T10 0366a25〕
- 39-30觀自在菩薩（寄等隨順一切眾生迴向）The Bodhisattva Avalokiteśvara (Assigned to the Dedication That Accords Equally with All Sentient Beings)〔T10 0366c12〕
- 39-31正趣菩薩（寄真如相迴向）The Bodhisattva Right Course (Assigned to the Dedication of the Mark of Suchness)〔T10 0367b09〕
- 39-32大天（寄無縛無著解脫迴向）Mahādeva (Assigned to the Dedication of Liberation Without Bondage and Without Attachment)〔T10 0368a01〕
- 39-33安住地神（寄入法界無量迴向）The Earth Goddess Peaceful Abiding (Assigned to the Measureless Dedication of Entering the Dharma Realm)〔T10 0368b27〕
- 39-34婆珊婆演底夜神（寄歡喜地）The Night Goddess Vāsantī (Assigned to the Joyful Ground)〔T10 0369a16〕
- 39-35普德淨光夜神（寄離垢地）The Night Goddess Universal Virtue Pure Light (Assigned to the Stainless Ground)〔T10 0372a10〕
- 39-36喜目觀察眾生夜神（寄發光地）The Night Goddess Joyful Eyes Beholding Beings (Assigned to the Luminous Ground)〔T10 0373a22〕
- 39-37普救眾生妙德夜神（寄焰慧地）The Night Goddess Wondrous Virtue Who Saves All Beings (Assigned to the Ground of Flaming Wisdom)〔T10 0378a25〕
- 39-38寂靜音海夜神（寄難勝地）The Night Goddess Ocean of Tranquil Sound (Assigned to the Ground Hard to Conquer)〔T10 0384a19〕
- 39-39守護一切城夜神（寄現前地）The Night Goddess Guardian of All Cities (Assigned to the Manifest Ground)〔T10 0388a10〕
- 39-40開敷一切樹華夜神（寄遠行地）The Night Goddess Who Opens the Blossoms of All Trees (Assigned to the Far-Reaching Ground)〔T10 0391a06〕
- 39-41大願精進力救護一切眾生夜神（寄不動地）The Night Goddess Great Vow, Vigor, and Power Who Rescues All Beings (Assigned to the Immovable Ground)〔T10 0396b13〕
- 39-42嵐毘尼林神（寄善慧地）The Goddess of the Lumbinī Grove (Assigned to the Ground of Excellent Wisdom)〔T10 0401c16〕
- 39-43釋女瞿波（寄法雲地）Gopā, Daughter of the Śākyas (Assigned to the Dharma Cloud Ground)〔T10 0405c06〕
- 39-44摩耶夫人（會緣入實相·總）Lady Māyā (The Conditions Gathered and Entering the Real: The General)〔T10 0413c09〕
- 39-45天主光至最寂靜（會緣入實相·別一至別八）From Light of the Lord of Gods to Most Tranquil (The Conditions Gathered and Entering the Real: The First to the Eighth of the Particulars)〔T10 0417b16〕
- 39-46德生童子·有德童女（會緣入實相·別九）The Boy Virtue-Born and the Maiden Endowed with Virtue (The Conditions Gathered and Entering the Real: The Ninth of the Particulars)〔T10 0419c14〕
- 39-47彌勒菩薩（一）依教趣求·樓閣讚頌（攝德成因相）Maitreya, Part One: Seeking in Accord with the Teaching and the Praise of the Storeyed Pavilion (The Mark of Gathering Virtue and Accomplishing the Cause)〔T10 0422b14〕
- 39-48彌勒菩薩（二）見敬諮問（攝德成因相）Maitreya, Part Two: Seeing, Paying Respect, and Inquiring (The Mark of Gathering Virtue and Accomplishing the Cause)〔T10 0425b07〕
- 39-49彌勒菩薩（三）正授法界·菩提心功德（攝德成因相）Maitreya, Part Three: Directly Conferring the Dharma Realm and the Merit and Virtue of the Mind of Awakening (The Mark of Gathering Virtue and Accomplishing the Cause)〔T10 0428b06〕
- 39-50彌勒菩薩（四）入樓閣·指示後友·禮辭（攝德成因相）Maitreya, Part Four: Entering the Storeyed Pavilion, Pointing Out the Next Friend, and Taking Leave (The Mark of Gathering Virtue and Accomplishing the Cause)〔T10 0434c29〕
- 39-51文殊師利（智照無二相）Mañjuśrī (The Mark of Wisdom's Illumination Being Not-Two)〔T10 0439b06〕
- 39-52普賢菩薩（顯因廣大相）Samantabhadra (The Mark of the Vastness of the Cause)〔T10 0439b26〕