華嚴經 品一 世主妙嚴品 · 序分·證信序·眾集Avataṃsaka Sūtra · The Wondrous Adornments of the Rulers of the Worlds · Prologue: The Attesting Preface and the Gathering of the Assembly
一部經的第一卷，只做了一件事：點名。
從「如是我聞」起，到卷末「所行平等」止，沒有一句問答、沒有一首偈、沒有一個人開口。經文先寫地怎麼堅固、樹怎麼說法、宮殿怎麼在一念間包含法界，再寫座上那一位「智入三世悉皆平等」，然後列名——四十眾：菩薩眾一，加自執金剛神至大自在天王三十九眾。
初讀的人想跳過去。別跳。
澄觀在末尾補了一句，是這名單的鑰匙：上面那些釋名歎德，多是隨義之便、順類而說；若約實德，則「無不互有」。主火神不是只會除熱惱，主風神不是只會散我慢——各繫一義，是為了讓你看得清，不是為了分工。
所以這不是一張與會者名冊。這是同一場成道，被四十個角度同時看見。山有山的看法，河有河的看法，夜有夜的看法。品名叫『世主妙嚴』——三世間各出其主，來莊嚴這同一件事。
且從你認得的那一眾讀起。
The first fascicle of this sūtra does one thing only: it calls the roll.
From “Thus have I heard” down to “equal in all they do” at the fascicle’s end, there is not one question and answer, not one verse, not one person who opens his mouth. The text writes first of how the ground is firm, how the tree speaks Dharma, how the palace contains the Dharma realm in a single thought-moment; then of the one upon the throne whose “wisdom enters the three times and all of them equally”; and then it lists names — forty assemblies: the bodhisattvas as one, plus thirty-nine assemblies from the vajra-holding spirits down to the kings of the Great Sovereign Heaven.
A first-time reader wants to skip it. Do not skip it.
Chengguan adds one sentence at the very end, and it is the key to this roll: the explanations of names and the praises of virtue above are mostly given as the sense makes convenient, spoken according to the differences of kind; but if one speaks of the actual virtues, then there is “not one that they do not have in common.” The fire-presiding spirits are not able only to remove burning distress, and the wind-presiding spirits are not able only to scatter self-conceit — one meaning is tied to each so that you can see clearly, not so that the work can be divided up.
So this is not a register of attendees. This is one and the same awakening, seen from forty angles at once. The mountains have their way of seeing it, the rivers have theirs, the night has its own. The chapter is called ‘The Wondrous Adornments of the Rulers of the Worlds’ — the three worlds each send forth their rulers, who come to adorn this one same event.
Begin, then, from whichever assembly you already recognize.
〔T10 0001〕 如是我聞： 一時，佛在摩竭提國阿蘭若法菩提場中，始成正覺。其地堅固，金剛所成；上妙寶輪，及眾寶華、清淨摩尼，以為嚴飾；諸色相海，無邊顯現；摩尼為幢，常放光明，恒出妙音，眾寶羅網，妙香華纓，周匝垂布；摩尼寶王，變現自在，雨無盡寶及眾妙華分散於地；寶樹行列，枝葉光茂。佛神力故，令此道場一切莊嚴於中影現。其菩提樹高顯殊特：金剛為身，瑠璃為幹；眾雜妙寶以為枝條；寶葉扶踈，垂蔭如雲；寶華雜色，分枝布影，復以摩尼而為其果，含輝發焰，與華間列。其樹周圍咸放光明，於光明中雨摩尼寶，摩尼寶內，有諸菩薩，其眾如雲，俱時出現。又以如來威神力故，其菩提樹恒出妙音，說種種法，無有盡極。如來所處宮殿樓閣，廣博嚴麗充遍十方，眾色摩尼之所集成，種種寶華以為莊校；諸莊嚴具流光如雲，從宮殿間萃影成幢。無邊菩薩道場眾會咸集其所，以能出現諸佛光明不思議音摩尼寶王而為其網，如來自在神通之力所有境界皆從中出；一切眾生居處屋宅，皆於此中現其影像。又以諸佛神力所加，一念之間，悉包法界。其師子座，高廣妙好：摩尼為臺，蓮華為網，清淨妙寶以為其輪，眾色雜華而作瓔珞。堂榭、樓閣、階砌、戶牖，凡諸物像，備體莊嚴；寶樹枝果，周迴間列。摩尼光雲，互相照耀；十方諸佛，化現珠玉；一切菩薩髻中妙寶，悉放光明而來瑩燭。復以諸佛威神所持，演說如來廣大境界，妙音遐暢，無處不及。 爾時，世尊處于此座，於一切法成最正覺，智入三世悉皆平等，其身充滿一切世間，其音普順十方國土。譬如虛空具含眾像，於諸境界無所分別；又如虛空普遍一切，於諸國土平等隨入。身恒遍坐一切道場，菩薩眾中威光赫奕，如日輪出，照明世界。三世所行，眾福大海，悉已清淨，而恒示生諸佛國土。無邊色相，圓滿光明，遍周法界，等無差別；演一切法，如布大雲。一一毛端，悉能容受一切世界而無障礙，各現無量神通之力，教化調伏一切眾生；身遍十方而無來往，智入諸相，了法空寂。三世諸佛所有神變，於光明中靡不咸覩；一切佛土不思議劫所有莊嚴，悉令顯現。 〔T10 0002〕 有十佛世界微塵數菩薩摩訶薩所共圍遶，其名曰：普賢菩薩摩訶薩、普德最勝燈光照菩薩摩訶薩、普光師子幢菩薩摩訶薩、普寶焰妙光菩薩摩訶薩、普音功德海幢菩薩摩訶薩、普智光照如來境菩薩摩訶薩、普寶髻華幢菩薩摩訶薩、普覺悅意聲菩薩摩訶薩、普清淨無盡福光菩薩摩訶薩、普光明相菩薩摩訶薩、海月光大明菩薩摩訶薩、雲音海光無垢藏菩薩摩訶薩、功德寶髻智生菩薩摩訶薩、功德自在王大光菩薩摩訶薩、善勇猛蓮華髻菩薩摩訶薩、普智雲日幢菩薩摩訶薩、大精進金剛𪗇菩薩摩訶薩、香焰光幢菩薩摩訶薩、大明德深美音菩薩摩訶薩、大福光智生菩薩摩訶薩……。如是等而為上首，有十佛世界微塵數。此諸菩薩，往昔皆與毘盧遮那如來共集善根，修菩薩行；皆從如來善根海生，諸波羅蜜悉已圓滿；慧眼明徹，等觀三世；於諸三昧，具足清淨；辯才如海，廣大無盡；具佛功德，尊嚴可敬；知眾生根，如應化伏；入法界藏，智無差別；證佛解脫，甚深廣大；能隨方便，入於一地，而以一切願海所持，恒與智俱盡未來際；了達諸佛希有廣大祕密之境，善知一切佛平等法，已踐如來普光明地，入於無量三昧海門；於一切處，皆隨現身；世法所行，悉同其事；總持廣大，集眾法海；辯才善巧，轉不退輪；一切如來功德大海，咸入其身；一切諸佛所在國土，皆隨願往；已曾供養一切諸佛，無邊際劫，歡喜無倦；一切如來得菩提處，常在其中，親近不捨；恒以所得普賢願海，令一切眾生智身具足。成就如是無量功德。 復有佛世界微塵數執金剛神，所謂：妙色那羅延執金剛神、日輪速疾幢執金剛神、須彌華光執金剛神、清淨雲音執金剛神、諸根美妙執金剛神、可愛樂光明執金剛神、大樹雷音執金剛神、師子王光明執金剛神、密焰勝目執金剛神、蓮華光摩尼髻執金剛神……。如是等而為上首，有佛世界微塵數，皆於往昔無量劫中恒發大願，願常親近供養諸佛；隨願所行，已得圓滿，到於彼岸；積集無邊清淨福業，於諸三昧所行之境悉已明達；獲神通力，隨如來住，入不思議解脫境界；處於眾會，威光特達，隨諸眾生所應現身而示調伏；一切諸佛化形所在，皆隨化往；一切如來所住之處，常勤守護。 復有佛世界微塵數身眾神，所謂：華髻莊嚴身眾神、光照十方身眾神、海音調伏身眾神、淨華嚴髻身眾神、無量威儀身眾神、最上光嚴身眾神、淨光香雲身眾神、守護攝持身眾神、普現攝取身眾神、不動光明身眾神……。如是等而為上首，有佛世界微塵數，皆於往昔成就大願，供養承事一切諸佛。 復有佛世界微塵數足行神，所謂；寶印手足行神、蓮華光足行神、清淨華髻足行神、攝諸善見足行神、妙寶星幢足行神、樂吐妙音足行神、栴檀樹光足行神、蓮華光明足行神、微妙光明足行神、積集妙華足行神……。如是等而為上首，有佛世界微塵數，皆於過去無量劫中，親近如來，隨逐不捨。 復有佛世界微塵數道場神，所謂：淨莊嚴幢道場神、須彌寶光道場神、雷音幢相道場神、雨華妙眼道場神、華纓光髻道場神、雨寶莊嚴道場神、勇猛香眼道場神、金剛彩雲道場神、蓮華光明道場神、妙光照耀道場神……。如是等而為上首，有佛世界微塵數，皆於過去值無量佛，成就願力，廣興供養。 復有佛世界微塵數主城神，所謂：寶峯光耀主城神、妙嚴宮殿主城神、清淨喜寶主城神、離憂清淨主城神、華燈焰眼主城神、焰幢明現主城神、盛福光明主城神、清淨光明主城神、香髻莊嚴主城神、妙寶光明主城神……。如是等而為上首，有佛世界微塵數，皆於無量不思議劫，嚴淨如來所居宮殿。 復有佛世界微塵數主地神，所謂：普德淨華主地神、堅福莊嚴主地神、妙華嚴樹主地神、普散眾寶主地神、淨目觀時主地神、妙色勝眼主地神、香毛發光主地神、悅意音聲主地神、妙華旋髻主地神、金剛嚴體主地神……。如是等而為上首，有佛世界微塵數，皆於往昔發深重願，願常親近諸佛如來，同修福業。 〔T10 0003〕 復有無量主山神，所謂：寶峯開華主山神，華林妙髻主山神、高幢普照主山神、離塵淨髻主山神、光照十方主山神、大力光明主山神、威光普勝主山神、微密光輪主山神、普眼現見主山神、金剛密眼主山神……。如是等而為上首，其數無量，皆於諸法得清淨眼。 復有不可思議數主林神，所謂：布華如雲主林神、擢幹舒光主林神、生芽發耀主林神、吉祥淨葉主林神、垂布焰藏主林神、清淨光明主林神、可意雷音主林神、光香普遍主林神、妙光迴耀主林神、華果光味主林神……。如是等而為上首，不思議數，皆有無量可愛光明。 復有無量主藥神，所謂：吉祥主藥神、栴檀林主藥神、清淨光明主藥神、名稱普聞主藥神、毛孔光明主藥神、普治清淨主藥神、大發吼聲主藥神、蔽日光幢主藥神、明見十方主藥神、益氣明目主藥神……。如是等而為上首，其數無量，性皆離垢，仁慈祐物。 復有無量主稼神，所謂：柔軟勝味主稼神、時華淨光主稼神、色力勇健主稼神、增長精氣主稼神、普生根果主稼神、妙嚴環髻主稼神、潤澤淨華主稼神、成就妙香主稼神、見者愛樂主稼神、離垢淨光主稼神……。如是等而為上首，其數無量，莫不皆得大喜成就。 復有無量主河神，所謂：普發迅流主河神、普潔泉㵎主河神、離塵淨眼主河神、十方遍吼主河神、救護眾生主河神、無熱淨光主河神、普生歡喜主河神、廣德勝幢主河神、光照普世主河神、海德光明主河神……。如是等而為上首，有無量數，皆勤作意利益眾生。 復有無量主海神，所謂：出現寶光主海神、成金剛幢主海神、遠塵離垢主海神、普水宮殿主海神、吉祥寶月主海神、妙華龍髻主海神、普持光味主海神、寶焰華光主海神、金剛妙髻主海神、海潮雷聲主海神……。如是等而為上首，其數無量，悉以如來功德大海充滿其身。 復有無量主水神，所謂：普興雲幢主水神、海潮雲音主水神、妙色輪髻主水神、善巧漩澓主水神、離垢香積主水神、福橋光音主水神、知足自在主水神、淨喜善音主水神、普現威光主水神、吼音遍海主水神……。如是等而為上首，其數無量，常勤救護一切眾生而為利益。 復有無數主火神，所謂：普光焰藏主火神、普集光幢主火神、大光普照主火神、眾妙宮殿主火神、無盡光髻主火神、種種焰眼主火神、十方宮殿如須彌山主火神、威光自在主火神、光明破暗主火神、雷音電光主火神……。如是等而為上首，不可稱數，皆能示現種種光明，令諸眾生熱惱除滅。 復有無量主風神，所謂：無礙光明主風神、普現勇業主風神、飄擊雲幢主風神、淨光莊嚴主風神、力能竭水主風神、大聲遍吼主風神、樹杪垂髻主風神、所行無礙主風神、種種宮殿主風神、大光普照主風神……。如是等而為上首，其數無量，皆勤散滅我慢之心。 復有無量主空神，所謂：淨光普照主空神、普遊深廣主空神、生吉祥風主空神、離障安住主空神、廣步妙髻主空神、無礙光焰主空神、無礙勝力主空神、離垢光明主空神、深遠妙音主空神、光遍十方主空神……。如是等而為上首，其數無量，心皆離垢，廣大明潔。 復有無量主方神，所謂：遍住一切主方神、普現光明主方神、光行莊嚴主方神、周行不礙主方神、永斷迷惑主方神、普遊淨空主方神、大雲幢音主方神、髻目無亂主方神、普觀世業主方神、周遍遊覽主方神……。如是等而為上首，其數無量，能以方便，普放光明，恒照十方，相續不絕。 復有無量主夜神，所謂：普德淨光主夜神、喜眼觀世主夜神、護世精氣主夜神、寂靜海音主夜神、普現吉祥主夜神、普發樹華主夜神、平等護育主夜神、遊戲快樂主夜神、諸根常喜主夜神、出生淨福主夜神……。如是等而為上首，其數無量，皆勤修習，以法為樂。 復有無量主晝神，所謂：示現宮殿主晝神、發起慧香主晝神、樂勝莊嚴主晝神、香華妙光主晝神、普集妙藥主晝神、樂作喜目主晝神、普現諸方主晝神、大悲光明主晝神、善根光照主晝神、妙華瓔珞主晝神……。如是等而為上首，其數無量，皆於妙法能生信解，恒共精勤嚴飾宮殿。 復有無量阿脩羅王，所謂：羅睺阿脩羅王、毘摩質多羅阿脩羅王、巧幻術阿脩羅王、大眷屬阿脩羅王、大力阿脩羅王、遍照阿脩羅王、堅固行妙莊嚴阿脩羅王、廣大因慧阿脩羅王、出現勝德阿脩羅王、妙好音聲阿脩羅王……。如是等而為上首，其數無量，悉已精勤摧伏我慢及諸煩惱。 〔T10 0004〕 復有不可思議數迦樓羅王，所謂：大速疾力迦樓羅王、無能壞寶髻迦樓羅王、清淨速疾迦樓羅王、心不退轉迦樓羅王、大海處攝持力迦樓羅王、堅固淨光迦樓羅王、巧嚴冠髻迦樓羅王、普捷示現迦樓羅王、普觀海迦樓羅王、普音廣目迦樓羅王……。如是等而為上首，不思議數，悉已成就大方便力，善能救攝一切眾生。 復有無量緊那羅王，所謂：善慧光明天緊那羅王、妙華幢緊那羅王、種種莊嚴緊那羅王、悅意吼聲緊那羅王、寶樹光明緊那羅王、見者欣樂緊那羅王、最勝光莊嚴緊那羅王、微妙華幢緊那羅王、動地力緊那羅王、攝伏惡眾緊那羅王……。如是等而為上首，其數無量，皆勤精進，觀一切法，心恒快樂，自在遊戲。 復有無量摩睺羅伽王，所謂：善慧摩睺羅伽王、清淨威音摩睺羅伽王、勝慧莊嚴髻摩睺羅伽王、妙目主摩睺羅伽王、如燈幢為眾所歸摩睺羅伽王、最勝光明幢摩睺羅伽王、師子臆摩睺羅伽王、眾妙莊嚴音摩睺羅伽王、須彌堅固摩睺羅伽王、可愛樂光明摩睺羅伽王……。如是等而為上首，其數無量，皆勤修習廣大方便，令諸眾生永割癡網。 復有無量夜叉王，所謂：毘沙門夜叉王、自在音夜叉王、嚴持器仗夜叉王、大智慧夜叉王、焰眼主夜叉王、金剛眼夜叉王、勇健臂夜叉王、勇敵大軍夜叉王、富資財夜叉王、力壞高山夜叉王……。如是等而為上首，其數無量，皆勤守護一切眾生。 復有無量諸大龍王，所謂：毘樓博叉龍王、娑竭羅龍王、雲音妙幢龍王、焰口海光龍王、普高雲幢龍王、德叉迦龍王、無邊步龍王、清淨色龍王、普運大聲龍王、無熱惱龍王……。如是等而為上首，其數無量，莫不勤力興雲布雨，令諸眾生熱惱消滅。 復有無量鳩槃荼王，所謂：增長鳩槃荼王、龍主鳩槃荼王、善莊嚴幢鳩槃荼王、普饒益行鳩槃荼王、甚可怖畏鳩槃荼王、美目端嚴鳩槃荼王、高峯慧鳩槃荼王、勇健臂鳩槃荼王、無邊淨華眼鳩槃荼王、廣大天面阿脩羅眼鳩槃荼王……。如是等而為上首，其數無量，皆勤修學無礙法門，放大光明。 復有無量乾闥婆王，所謂：持國乾闥婆王、樹光乾闥婆王、淨目乾闥婆王、華冠乾闥婆王、普音乾闥婆王、樂搖動妙目乾闥婆王、妙音師子幢乾闥婆王、普放寶光明乾闥婆王、金剛樹華幢乾闥婆王、樂普現莊嚴乾闥婆王……。如是等而為上首，其數無量，皆於大法深生信解，歡喜愛重，勤修不倦。 復有無量月天子，所謂月天子、華王髻光明天子、眾妙淨光明天子、安樂世間心天子、樹王眼光明天子、示現清淨光天子、普遊不動光天子、星宿王自在天子、淨覺月天子、大威德光明天子……。如是等而為上首，其數無量，皆勤顯發眾生心寶。 復有無量日天子，所謂日天子、光焰眼天子、須彌光可畏敬幢天子、離垢寶莊嚴天子、勇猛不退轉天子、妙華纓光明天子、最勝幢光明天子、寶髻普光明天子、光明眼天子、持勝德天子、普光明天子……。如是等而為上首，其數無量，皆勤修習，利益眾生，增其善根。 復有無量三十三天王，所謂：釋迦因陀羅天王、普稱滿音天王、慈目寶髻天王、寶光幢名稱天王、發生喜樂髻天王、可愛樂正念天王、須彌勝音天王、成就念天王、可愛樂淨華光天王、智日眼天王、自在光明能覺悟天王……。如是等而為上首，其數無量，皆勤發起一切世間廣大之業。 復有無量須夜摩天王，所謂：善時分天王、可愛樂光明天王、無盡慧功德幢天王、善變化端嚴天王、總持大光明天王、不思議智慧天王、輪𪗇天王、光焰天王、光照天王、普觀察大名稱天王……。如是等而為上首，其數無量，皆勤修習廣大善根，心常喜足。 復有不可思議數兜率陀天王，所謂：知足天王、喜樂海髻天王、最勝功德幢天王、寂靜光天王、可愛樂妙目天王、寶峯淨月天王、最勝勇健力天王、金剛妙光明天王、星宿莊嚴幢天王、可愛樂莊嚴天王……。如是等而為上首，不思議數，皆勤念持一切諸佛所有名號。 〔T10 0005〕 復有無量化樂天王，所謂：善變化天王、寂靜音光明天王、變化力光明天王、莊嚴主天王、念光天王、最上雲音天王、眾妙最勝光天王、妙髻光明天王、成就喜慧天王、華光髻天王、普見十方天王……。如是等而為上首，其數無量，皆勤調伏一切眾生，令得解脫。 復有無數他化自在天王，所謂：得自在天王、妙目主天王、妙冠幢天王、勇猛慧天王、妙音句天王、妙光幢天王、寂靜境界門天王、妙輪莊嚴幢天王、華蘂慧自在天王、因陀羅力妙莊嚴光明天王……。如是等而為上首，其數無量，皆勤修習自在方便廣大法門。 復有不可數大梵天王，所謂：尸棄天王、慧光天王、善慧光明天王、普雲音天王、觀世言音自在天王、寂靜光明眼天王、光遍十方天王、變化音天王、光明照耀眼天王、悅意海音天王……。如是等而為上首，不可稱數，皆具大慈，憐愍眾生，舒光普照，令其快樂。 復有無量光音天王，所謂：可愛樂光明天王、清淨妙光天王、能自在音天王、最勝念智天王、可愛樂清淨妙音天王、善思惟音天王、普音遍照天王、甚深光音天王、無垢稱光明天王、最勝淨光天王……。如是等而為上首，其數無量，皆住廣大寂靜喜樂無礙法門。 復有無量遍淨天王，所謂：清淨名稱天王、最勝見天王、寂靜德天王、須彌音天王、淨念眼天王、可愛樂最勝光照天王、世間自在主天王、光焰自在天王、樂思惟法變化天王、變化幢天王、星宿音妙莊嚴天王……。如是等而為上首，其數無量，悉已安住廣大法門，於諸世間勤作利益。 復有無量廣果天王，所謂：愛樂法光明幢天王、清淨莊嚴海天王、最勝慧光明天王、自在智慧幢天王、樂寂靜天王、普智眼天王、樂旋慧天王、善種慧光明天王、無垢寂靜光天王、廣大清淨光天王……。如是等而為上首，其數無量，莫不皆以寂靜之法而為宮殿安住其中。 復有無數大自在天王，所謂：妙焰海天王、自在名稱光天王、清淨功德眼天王、可愛樂大慧天王、不動光自在天王、妙莊嚴眼天王、善思惟光明天王、可愛樂大智天王、普音莊嚴幢天王、極精進名稱光天王……。如是等而為上首，不可稱數，皆勤觀察無相之法，所行平等。
〔卷2〕
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
開端：如是我聞
這樣的法，是我親自從佛那裡聽來的。
那一次，佛在摩竭提國一處名為阿蘭若法的菩提場中，剛剛成就正覺。
菩提場的地與樹：金剛所成的地，光明不斷的樹
那塊地堅固無比，是金剛所成；上好的寶輪，以及種種寶華、清淨的摩尼寶，用來作為嚴飾；種種顏色與形相多如大海，無邊無際地顯現出來；摩尼寶結成幢，常常放出光明，不斷發出美妙的音聲；種種寶所結成的羅網，以及美妙的香華瓔珞，四面周匝地垂掛布列；摩尼寶王變現自在，降下無窮無盡的寶物與種種妙華，分散在地上；寶樹一行一行地排列，枝條與葉子都光潤茂盛。因為佛的神力的緣故，使得這座道場裡的一切莊嚴，都在其中映現出影像。
那株菩提樹高聳顯赫，殊勝奇特：以金剛為它的樹身，以瑠璃為它的樹幹；用種種雜色的妙寶作為它的枝條；寶所成的葉子扶疏舒展，垂下的蔭影猶如雲；寶所成的華有種種顏色，從分開的枝上布下影子，又用摩尼寶作為它的果實，含著光輝、發著火焰，與華交錯地排列在一起。那株樹的四周都放出光明，在光明之中降下摩尼寶，摩尼寶裡面有許多菩薩，那些菩薩多得像雲一樣，同時一齊出現。又因為如來威神之力的緣故，那株菩提樹恆常發出美妙的音聲，宣說種種法，沒有窮盡的時候。
菩提場的宮殿與師子座：一念之間包含法界
如來所安處的宮殿樓閣，廣大寬博、莊嚴華麗，充滿並遍及十方，是由種種顏色的摩尼寶所聚集而成的，用種種寶華作為它的莊飾；種種莊嚴之具流出光明猶如雲，從宮殿之間聚集影子而成為幢。無邊的菩薩道場眾會都聚集在那個處所，以那能夠出現諸佛光明、發出不可思議音聲的摩尼寶王作為它的羅網，如來自在神通之力所有的境界，都從這網中流出；一切眾生所居住的屋宅，也都在這裡面現出它們的影像。又因為諸佛神力所加持的緣故，在一念之間，就把整個法界都包含在內。
那座師子座，高廣而美妙：以摩尼寶作為座臺，以蓮華作為座網，用清淨的妙寶作為它的輪，用種種顏色的雜華作成瓔珞。堂榭、樓閣、階砌、門窗，凡是種種物象，樣樣都具備而莊嚴；寶樹的枝與果，周圍交錯排列。摩尼寶所成的光雲，互相照耀；十方諸佛，變化現出珠玉；一切菩薩髮髻中的妙寶，都放出光明前來映照。又因為諸佛威神所加持的緣故，演說如來廣大的境界，美妙的音聲遠遠傳暢，沒有一處不到達。
教主難思：世尊坐在這座上
那時候，世尊安處在這座上，對於一切法成就了最正的覺悟，智慧深入過去現在未來三世而全都平等，他的身充滿一切世間，他的音聲普遍隨順十方國土。譬如虛空能夠具足含攝種種形象，對於種種境界並不加以分別；又如虛空普遍到達一切處，對於種種國土都平等地隨處契入。
他的身恆常遍坐於一切道場，在菩薩大眾之中威光赫然照耀，如同日輪升起，照明整個世界。三世之中所修的行、如大海一般的種種福德，全都已經清淨，而仍然恆常示現受生於諸佛國土。無邊的色相、圓滿的光明，遍布周遍整個法界，平等而沒有差別；演說一切法，如同布下大雲。
每一根毛的尖端，都能容受一切世界而沒有障礙，各各顯現無量神通之力，教化調伏一切眾生；身遍及十方而沒有來與去，智慧深入諸法之相，了知諸法本自空寂。三世諸佛所有的神通變化，在這光明之中沒有一樣看不見；一切佛土在不可思議的長劫之中所有的莊嚴，也都使它顯現出來。
菩薩眾：十佛世界微塵數，普賢為首
有多到十個佛世界磨成微塵那樣數目的菩薩摩訶薩共同圍繞著佛，他們的名字是：普賢菩薩摩訶薩、普德最勝燈光照菩薩摩訶薩、普光師子幢菩薩摩訶薩、普寶焰妙光菩薩摩訶薩、普音功德海幢菩薩摩訶薩、普智光照如來境菩薩摩訶薩、普寶髻華幢菩薩摩訶薩、普覺悅意聲菩薩摩訶薩、普清淨無盡福光菩薩摩訶薩、普光明相菩薩摩訶薩、海月光大明菩薩摩訶薩、雲音海光無垢藏菩薩摩訶薩、功德寶髻智生菩薩摩訶薩、功德自在王大光菩薩摩訶薩、善勇猛蓮華髻菩薩摩訶薩、普智雲日幢菩薩摩訶薩、大精進金剛𪗇菩薩摩訶薩、香焰光幢菩薩摩訶薩、大明德深美音菩薩摩訶薩、大福光智生菩薩摩訶薩……。像這樣的一些菩薩作為上首，總數有十個佛世界磨成微塵那樣多。
這些菩薩，在過去世都曾與毘盧遮那如來一同積集善根，同修菩薩之行；都是從如來如大海般的善根中出生的，種種波羅蜜（到彼岸之行）全都已經圓滿；智慧之眼明澈通透，平等地觀照三世；對於種種三昧（心一境的定），已經具足清淨；辯才如同大海，廣大而沒有窮盡；具足佛的功德，尊貴莊嚴而堪受敬重；知道眾生的根性，依其所應而加以教化調伏；契入法界之藏，智慧沒有差別；證得佛的解脫，甚深而廣大；能夠隨順方便，進入任何一地，而以一切願海所任持，恆常與智慧同在，窮盡未來一切時際；通達諸佛希有廣大的祕密境界，善於了知一切佛平等之法，已經踏上如來的普光明地，進入無量的三昧海門；在一切處所，都隨處現身；世間之法所行的事，也都同他們一樣去做；總持廣大，集聚種種法海；辯才善巧，能轉不退之輪；一切如來功德的大海，全都流入他們的身中；一切諸佛所在的國土，都隨其所願而前往；已經曾經供養一切諸佛，經歷無邊際的長劫，歡喜而不疲倦；一切如來得證菩提的處所，他們常在其中親近而不捨離；恆常以所得的普賢願海，使一切眾生的智慧之身得以具足。他們成就了像這樣無量的功德。
執金剛神眾：常在如來所住之處守護
又有多到一個佛世界磨成微塵那樣數目的執金剛神，就是：妙色那羅延執金剛神、日輪速疾幢執金剛神、須彌華光執金剛神、清淨雲音執金剛神、諸根美妙執金剛神、可愛樂光明執金剛神、大樹雷音執金剛神、師子王光明執金剛神、密焰勝目執金剛神、蓮華光摩尼髻執金剛神……。像這樣的一些神作為上首，總數有一個佛世界磨成微塵那樣多。
他們都在過去無量長劫之中恆常發起大願，願能常常親近供養諸佛；隨著所發的願去行，已經得到圓滿，到達了彼岸；積集無邊清淨的福業，對於種種三昧所行的境界都已經明白通達；獲得神通之力，隨著如來而住，契入不可思議的解脫境界；處在大眾集會之中，威光特出顯達，隨著眾生所應見的樣子而現身，向他們示現調伏之道；一切諸佛化身所在的地方，他們都隨著化身前往；一切如來所住的處所，他們常常勤加守護。
身眾神眾：供養承事一切諸佛
又有多到一個佛世界磨成微塵那樣數目的身眾神，就是：華髻莊嚴身眾神、光照十方身眾神、海音調伏身眾神、淨華嚴髻身眾神、無量威儀身眾神、最上光嚴身眾神、淨光香雲身眾神、守護攝持身眾神、普現攝取身眾神、不動光明身眾神……。像這樣的一些神作為上首，總數有一個佛世界磨成微塵那樣多，他們都在過去世成就了大願，供養並承事一切諸佛。
足行神眾：親近如來，隨行不捨
又有多到一個佛世界磨成微塵那樣數目的足行神，就是：寶印手足行神、蓮華光足行神、清淨華髻足行神、攝諸善見足行神、妙寶星幢足行神、樂吐妙音足行神、栴檀樹光足行神、蓮華光明足行神、微妙光明足行神、積集妙華足行神……。像這樣的一些神作為上首，總數有一個佛世界磨成微塵那樣多，他們都在過去無量長劫之中，親近如來，隨行跟從而不捨離。
道場神眾：值遇無量佛，廣興供養
又有多到一個佛世界磨成微塵那樣數目的道場神，就是：淨莊嚴幢道場神、須彌寶光道場神、雷音幢相道場神、雨華妙眼道場神、華纓光髻道場神、雨寶莊嚴道場神、勇猛香眼道場神、金剛彩雲道場神、蓮華光明道場神、妙光照耀道場神……。像這樣的一些神作為上首，總數有一個佛世界磨成微塵那樣多，他們都在過去世值遇無量諸佛，成就了願力，廣大地興起供養。
主城神眾：嚴淨如來所居的宮殿
又有多到一個佛世界磨成微塵那樣數目的主城神，就是：寶峯光耀主城神、妙嚴宮殿主城神、清淨喜寶主城神、離憂清淨主城神、華燈焰眼主城神、焰幢明現主城神、盛福光明主城神、清淨光明主城神、香髻莊嚴主城神、妙寶光明主城神……。像這樣的一些神作為上首，總數有一個佛世界磨成微塵那樣多，他們都在無量不可思議的長劫之中，莊嚴清淨如來所居住的宮殿。
主地神眾：常願親近諸佛，同修福業
又有多到一個佛世界磨成微塵那樣數目的主地神，就是：普德淨華主地神、堅福莊嚴主地神、妙華嚴樹主地神、普散眾寶主地神、淨目觀時主地神、妙色勝眼主地神、香毛發光主地神、悅意音聲主地神、妙華旋髻主地神、金剛嚴體主地神……。像這樣的一些神作為上首，總數有一個佛世界磨成微塵那樣多，他們都在過去世發起深切鄭重的誓願，願能常常親近諸佛如來，一同修集福業。
主山神眾：於諸法得清淨眼
又有無量的主山神，就是：寶峯開華主山神，華林妙髻主山神、高幢普照主山神、離塵淨髻主山神、光照十方主山神、大力光明主山神、威光普勝主山神、微密光輪主山神、普眼現見主山神、金剛密眼主山神……。像這樣的一些神作為上首，數目無量，他們都對於種種法得到了清淨之眼。
主林神眾：都有無量可愛的光明
又有不可思議數目的主林神，就是：布華如雲主林神、擢幹舒光主林神、生芽發耀主林神、吉祥淨葉主林神、垂布焰藏主林神、清淨光明主林神、可意雷音主林神、光香普遍主林神、妙光迴耀主林神、華果光味主林神……。像這樣的一些神作為上首，數目不可思議，他們都具有無量可愛的光明。
主藥神眾：性情離垢，以仁慈護佑萬物
又有無量的主藥神，就是：吉祥主藥神、栴檀林主藥神、清淨光明主藥神、名稱普聞主藥神、毛孔光明主藥神、普治清淨主藥神、大發吼聲主藥神、蔽日光幢主藥神、明見十方主藥神、益氣明目主藥神……。像這樣的一些神作為上首，數目無量，他們的體性都遠離垢染，以仁慈護佑萬物。
主稼神眾：無不都得到大歡喜的成就
又有無量的主稼神，就是：柔軟勝味主稼神、時華淨光主稼神、色力勇健主稼神、增長精氣主稼神、普生根果主稼神、妙嚴環髻主稼神、潤澤淨華主稼神、成就妙香主稼神、見者愛樂主稼神、離垢淨光主稼神……。像這樣的一些神作為上首，數目無量，他們沒有一個不是得到了大歡喜的成就。
主河神眾：都勤加作意利益眾生
又有無量的主河神，就是：普發迅流主河神、普潔泉㵎主河神、離塵淨眼主河神、十方遍吼主河神、救護眾生主河神、無熱淨光主河神、普生歡喜主河神、廣德勝幢主河神、光照普世主河神、海德光明主河神……。像這樣的一些神作為上首，數目無量，他們都勤加起心作意，去利益眾生。
主海神眾：以如來功德大海充滿自身
又有無量的主海神，就是：出現寶光主海神、成金剛幢主海神、遠塵離垢主海神、普水宮殿主海神、吉祥寶月主海神、妙華龍髻主海神、普持光味主海神、寶焰華光主海神、金剛妙髻主海神、海潮雷聲主海神……。像這樣的一些神作為上首，數目無量，他們都以如來功德的大海充滿了自己的身。
主水神眾：常勤救護一切眾生
又有無量的主水神，就是：普興雲幢主水神、海潮雲音主水神、妙色輪髻主水神、善巧漩澓主水神、離垢香積主水神、福橋光音主水神、知足自在主水神、淨喜善音主水神、普現威光主水神、吼音遍海主水神……。像這樣的一些神作為上首，數目無量，他們常常勤加救護一切眾生而給與利益。
主火神眾：現種種光明，除滅眾生的熱惱
又有無數的主火神，就是：普光焰藏主火神、普集光幢主火神、大光普照主火神、眾妙宮殿主火神、無盡光髻主火神、種種焰眼主火神、十方宮殿如須彌山主火神、威光自在主火神、光明破暗主火神、雷音電光主火神……。像這樣的一些神作為上首，數目多得不可稱計，他們都能示現種種光明，使眾生的熱惱得以除滅。
主風神眾：勤加散除我慢之心
又有無量的主風神，就是：無礙光明主風神、普現勇業主風神、飄擊雲幢主風神、淨光莊嚴主風神、力能竭水主風神、大聲遍吼主風神、樹杪垂髻主風神、所行無礙主風神、種種宮殿主風神、大光普照主風神……。像這樣的一些神作為上首，數目無量，他們都勤加散除我慢之心。
主空神眾：心都離垢，廣大明潔
又有無量的主空神，就是：淨光普照主空神、普遊深廣主空神、生吉祥風主空神、離障安住主空神、廣步妙髻主空神、無礙光焰主空神、無礙勝力主空神、離垢光明主空神、深遠妙音主空神、光遍十方主空神……。像這樣的一些神作為上首，數目無量，他們的心都遠離垢染，廣大而明淨潔白。
主方神眾：普放光明，恆照十方不斷
又有無量的主方神，就是：遍住一切主方神、普現光明主方神、光行莊嚴主方神、周行不礙主方神、永斷迷惑主方神、普遊淨空主方神、大雲幢音主方神、髻目無亂主方神、普觀世業主方神、周遍遊覽主方神……。像這樣的一些神作為上首，數目無量，他們能夠以善巧方便普遍放出光明，恆常照耀十方，相續而不間斷。
主夜神眾：勤加修習，以法為樂
又有無量的主夜神，就是：普德淨光主夜神、喜眼觀世主夜神、護世精氣主夜神、寂靜海音主夜神、普現吉祥主夜神、普發樹華主夜神、平等護育主夜神、遊戲快樂主夜神、諸根常喜主夜神、出生淨福主夜神……。像這樣的一些神作為上首，數目無量，他們都勤加修習，以法作為快樂。
主晝神眾：對妙法能生信解，勤加嚴飾宮殿
又有無量的主晝神，就是：示現宮殿主晝神、發起慧香主晝神、樂勝莊嚴主晝神、香華妙光主晝神、普集妙藥主晝神、樂作喜目主晝神、普現諸方主晝神、大悲光明主晝神、善根光照主晝神、妙華瓔珞主晝神……。像這樣的一些神作為上首，數目無量，他們都對於妙法能夠生起信解，恆常一同精勤地莊嚴修飾宮殿。
阿脩羅王眾：精勤摧伏我慢與諸煩惱
又有無量的阿脩羅王，就是：羅睺阿脩羅王、毘摩質多羅阿脩羅王、巧幻術阿脩羅王、大眷屬阿脩羅王、大力阿脩羅王、遍照阿脩羅王、堅固行妙莊嚴阿脩羅王、廣大因慧阿脩羅王、出現勝德阿脩羅王、妙好音聲阿脩羅王……。像這樣的一些王作為上首，數目無量，他們全都已經精勤地摧伏了我慢以及種種煩惱。
迦樓羅王眾：成就大方便力，善能救攝眾生
又有不可思議數目的迦樓羅王，就是：大速疾力迦樓羅王、無能壞寶髻迦樓羅王、清淨速疾迦樓羅王、心不退轉迦樓羅王、大海處攝持力迦樓羅王、堅固淨光迦樓羅王、巧嚴冠髻迦樓羅王、普捷示現迦樓羅王、普觀海迦樓羅王、普音廣目迦樓羅王……。像這樣的一些王作為上首，數目不可思議，他們全都已經成就了廣大的方便之力，善於救護攝取一切眾生。
緊那羅王眾：觀一切法，心恆快樂
又有無量的緊那羅王，就是：善慧光明天緊那羅王、妙華幢緊那羅王、種種莊嚴緊那羅王、悅意吼聲緊那羅王、寶樹光明緊那羅王、見者欣樂緊那羅王、最勝光莊嚴緊那羅王、微妙華幢緊那羅王、動地力緊那羅王、攝伏惡眾緊那羅王……。像這樣的一些王作為上首，數目無量，他們都勤加精進，觀察一切法，心中恆常快樂，自在遊戲。
摩睺羅伽王眾：令眾生永遠割斷愚癡之網
又有無量的摩睺羅伽王，就是：善慧摩睺羅伽王、清淨威音摩睺羅伽王、勝慧莊嚴髻摩睺羅伽王、妙目主摩睺羅伽王、如燈幢為眾所歸摩睺羅伽王、最勝光明幢摩睺羅伽王、師子臆摩睺羅伽王、眾妙莊嚴音摩睺羅伽王、須彌堅固摩睺羅伽王、可愛樂光明摩睺羅伽王……。像這樣的一些王作為上首，數目無量，他們都勤加修習廣大的方便，使眾生永遠割斷愚癡之網。
夜叉王眾：勤加守護一切眾生
又有無量的夜叉王，就是：毘沙門夜叉王、自在音夜叉王、嚴持器仗夜叉王、大智慧夜叉王、焰眼主夜叉王、金剛眼夜叉王、勇健臂夜叉王、勇敵大軍夜叉王、富資財夜叉王、力壞高山夜叉王……。像這樣的一些王作為上首，數目無量，他們都勤加守護一切眾生。
諸大龍王眾：興雲布雨，消滅眾生的熱惱
又有無量的大龍王，就是：毘樓博叉龍王、娑竭羅龍王、雲音妙幢龍王、焰口海光龍王、普高雲幢龍王、德叉迦龍王、無邊步龍王、清淨色龍王、普運大聲龍王、無熱惱龍王……。像這樣的一些王作為上首，數目無量，他們沒有一個不是勤加用力興起雲、布下雨，使眾生的熱惱得以消滅。
鳩槃荼王眾：勤學無礙法門，放大光明
又有無量的鳩槃荼王，就是：增長鳩槃荼王、龍主鳩槃荼王、善莊嚴幢鳩槃荼王、普饒益行鳩槃荼王、甚可怖畏鳩槃荼王、美目端嚴鳩槃荼王、高峯慧鳩槃荼王、勇健臂鳩槃荼王、無邊淨華眼鳩槃荼王、廣大天面阿脩羅眼鳩槃荼王……。像這樣的一些王作為上首，數目無量，他們都勤加修學無所障礙的法門，放出大光明。
乾闥婆王眾：對大法深生信解，勤修不倦
又有無量的乾闥婆王，就是：持國乾闥婆王、樹光乾闥婆王、淨目乾闥婆王、華冠乾闥婆王、普音乾闥婆王、樂搖動妙目乾闥婆王、妙音師子幢乾闥婆王、普放寶光明乾闥婆王、金剛樹華幢乾闥婆王、樂普現莊嚴乾闥婆王……。像這樣的一些王作為上首，數目無量，他們都對於大法深深生起信解，歡喜而愛重，勤加修習而不疲倦。
月天子眾：勤加開顯眾生的心寶
又有無量的月天子，就是月天子、華王髻光明天子、眾妙淨光明天子、安樂世間心天子、樹王眼光明天子、示現清淨光天子、普遊不動光天子、星宿王自在天子、淨覺月天子、大威德光明天子……。像這樣的一些天子作為上首，數目無量，他們都勤加開顯發露眾生心中的寶。
日天子眾：利益眾生，增長他們的善根
又有無量的日天子，就是日天子、光焰眼天子、須彌光可畏敬幢天子、離垢寶莊嚴天子、勇猛不退轉天子、妙華纓光明天子、最勝幢光明天子、寶髻普光明天子、光明眼天子、持勝德天子、普光明天子……。像這樣的一些天子作為上首，數目無量，他們都勤加修習，利益眾生，增長他們的善根。
三十三天王眾：勤加發起世間廣大之業
又有無量的三十三天王，就是：釋迦因陀羅天王、普稱滿音天王、慈目寶髻天王、寶光幢名稱天王、發生喜樂髻天王、可愛樂正念天王、須彌勝音天王、成就念天王、可愛樂淨華光天王、智日眼天王、自在光明能覺悟天王……。像這樣的一些王作為上首，數目無量，他們都勤加發起一切世間廣大的事業。
須夜摩天王眾：修習廣大善根，心常喜足
又有無量的須夜摩天王，就是：善時分天王、可愛樂光明天王、無盡慧功德幢天王、善變化端嚴天王、總持大光明天王、不思議智慧天王、輪𪗇天王、光焰天王、光照天王、普觀察大名稱天王……。像這樣的一些王作為上首，數目無量，他們都勤加修習廣大的善根，心中常常歡喜滿足。
兜率陀天王眾：勤加念持諸佛的名號
又有不可思議數目的兜率陀天王，就是：知足天王、喜樂海髻天王、最勝功德幢天王、寂靜光天王、可愛樂妙目天王、寶峯淨月天王、最勝勇健力天王、金剛妙光明天王、星宿莊嚴幢天王、可愛樂莊嚴天王……。像這樣的一些王作為上首，數目不可思議，他們都勤加憶念受持一切諸佛所有的名號。
化樂天王眾：調伏一切眾生，令得解脫
又有無量的化樂天王，就是：善變化天王、寂靜音光明天王、變化力光明天王、莊嚴主天王、念光天王、最上雲音天王、眾妙最勝光天王、妙髻光明天王、成就喜慧天王、華光髻天王、普見十方天王……。像這樣的一些王作為上首，數目無量，他們都勤加調伏一切眾生，使他們得到解脫。
他化自在天王眾：修習自在方便的廣大法門
又有無數的他化自在天王，就是：得自在天王、妙目主天王、妙冠幢天王、勇猛慧天王、妙音句天王、妙光幢天王、寂靜境界門天王、妙輪莊嚴幢天王、華蘂慧自在天王、因陀羅力妙莊嚴光明天王……。像這樣的一些王作為上首，數目無量，他們都勤加修習自在方便的廣大法門。
大梵天王眾：具足大慈，憐愍眾生
又有不可稱數的大梵天王，就是：尸棄天王、慧光天王、善慧光明天王、普雲音天王、觀世言音自在天王、寂靜光明眼天王、光遍十方天王、變化音天王、光明照耀眼天王、悅意海音天王……。像這樣的一些王作為上首，數目不可稱計，他們都具足大慈，憐愍眾生，舒展光明普遍照耀，使眾生得到快樂。
光音天王眾：安住廣大寂靜喜樂的無礙法門
又有無量的光音天王，就是：可愛樂光明天王、清淨妙光天王、能自在音天王、最勝念智天王、可愛樂清淨妙音天王、善思惟音天王、普音遍照天王、甚深光音天王、無垢稱光明天王、最勝淨光天王……。像這樣的一些王作為上首，數目無量，他們都安住在廣大寂靜、喜悅安樂而沒有障礙的法門之中。
遍淨天王眾：安住廣大法門，於世間勤作利益
又有無量的遍淨天王，就是：清淨名稱天王、最勝見天王、寂靜德天王、須彌音天王、淨念眼天王、可愛樂最勝光照天王、世間自在主天王、光焰自在天王、樂思惟法變化天王、變化幢天王、星宿音妙莊嚴天王……。像這樣的一些王作為上首，數目無量，他們全都已經安住於廣大的法門，在種種世間之中勤加興作利益。
廣果天王眾：以寂靜之法作為宮殿而安住
又有無量的廣果天王，就是：愛樂法光明幢天王、清淨莊嚴海天王、最勝慧光明天王、自在智慧幢天王、樂寂靜天王、普智眼天王、樂旋慧天王、善種慧光明天王、無垢寂靜光天王、廣大清淨光天王……。像這樣的一些王作為上首，數目無量，他們沒有一個不是以寂靜之法作為宮殿而安住在其中。
大自在天王眾：觀察無相之法，所行平等
又有無數的大自在天王，就是：妙焰海天王、自在名稱光天王、清淨功德眼天王、可愛樂大慧天王、不動光自在天王、妙莊嚴眼天王、善思惟光明天王、可愛樂大智天王、普音莊嚴幢天王、極精進名稱光天王……。像這樣的一些王作為上首，數目多得不可稱計，他們都勤加觀察無相之法，所行平等。
The Opening: Thus Have I Heard
This is the Dharma as I myself heard it from the Buddha.
On that occasion the Buddha was in the land of Magadha, at the site of awakening named the Dharma of Araṇya, having just accomplished right awakening.
The Ground and the Tree of the Site of Awakening: A Ground Made of Vajra, a Tree of Unceasing Light
That ground was firm beyond compare, made of vajra; fine jeweled wheels, together with all manner of jeweled flowers and pure maṇi jewels, served as its adornment; colors and shapes as many as the sea appeared without bound or limit; maṇi jewels were bound into banners that constantly gave off light and unceasingly issued lovely sounds; nets bound out of all manner of jewels, together with lovely garlands of fragrant flowers, hung down and spread out round about on all four sides; the maṇi jewel-kings transformed at will, raining down endless treasures and all manner of wondrous flowers that scattered upon the ground; jeweled trees stood row upon row, their branches and leaves glossy and luxuriant. Because of the spiritual power of the Buddha, all the adornments within this place of the Way cast their reflected images therein.
That bodhi tree towered up in splendor, surpassing and rare: vajra was its body, beryl was its trunk; wondrous jewels of many mingled colors were its branches; leaves made of jewels spread wide and open, and the shade they let down was like cloud; flowers made of jewels had many colors, casting their shadows down from the parted branches, and maṇi jewels served as its fruit, holding a glow and giving off flame, ranged among the flowers in alternation. On all sides round that tree light shone forth, and within the light maṇi jewels rained down; inside the maṇi jewels were many bodhisattvas, and those bodhisattvas, as many as a cloud, appeared together all at once. And because of the awesome spiritual power of the Tathāgata, that bodhi tree constantly issued lovely sounds, proclaiming all manner of dharmas, with never a time of exhaustion.
The Palace and the Lion Throne of the Site of Awakening: In a Single Thought-Moment It Contains the Dharma Realm
The palace and towers wherein the Tathāgata was set were vast and broad, adorned and magnificent, filling and pervading the ten directions, gathered together out of maṇi jewels of many colors, with jeweled flowers of every kind as their ornament; the various implements of adornment poured out light like cloud, and from between the palace halls the shadows gathered into banners. Boundless assemblies of bodhisattvas at the place of the Way had all gathered in that spot; those maṇi jewel-kings that can bring forth the light of the buddhas and issue inconceivable sounds served as its net, and every realm belonging to the Tathāgata's sovereign power of spiritual penetration flowed forth out of this net; the dwellings in which all sentient beings live likewise showed their reflected images herein. And because of the sustaining power added by the buddhas, in a single thought-moment the whole Dharma realm was contained within.
That lion throne was high and broad and lovely: maṇi jewels served as its platform, lotus flowers as its netting, pure and wondrous jewels as its wheels, and mingled flowers of many colors were made into its garlands. Halls and pavilions, towers and lofts, steps and terraces, gates and windows — every kind of object was complete and adorned; the branches and fruits of the jeweled trees were ranged in alternation all around. Clouds of light formed of maṇi jewels shone upon one another; the buddhas of the ten directions transformed and brought forth pearls and gems; the wondrous jewels in the topknots of all the bodhisattvas sent forth light that came to shine upon it. And because of the sustaining power added by the awesome majesty of the buddhas, it set forth the vast realm of the Tathāgata, and the lovely sound carried far and free, so that there was no place it did not reach.
The Teacher Beyond Thought: The World-Honored One Sits upon This Throne
At that time the World-Honored One was set upon this throne, having accomplished the utmost right awakening with respect to all dharmas; his wisdom entered deeply into the three times — past, present, and future — and all of them equally; his body filled every world, and his voice universally accorded with the lands of the ten directions. It is as when empty space is able to hold and contain every kind of form completely, yet makes no discrimination among the various objects; and again as when empty space universally reaches every place, and enters equally and everywhere into the various lands.
His body constantly sits throughout every place of the Way; amid the great assembly of bodhisattvas his majestic light blazes and shines, like the orb of the sun rising to light up the whole world. The practices cultivated throughout the three times, and merits manifold as a great sea, have all been purified, and yet he constantly manifests taking birth in the lands of the buddhas. Boundless forms and perfect radiance spread throughout the whole Dharma realm, equal and without difference; he sets forth all dharmas as one spreads out a great cloud.
Every single hair's tip can receive all worlds without obstruction, and each displays immeasurable powers of spiritual penetration, teaching and taming all sentient beings; his body pervades the ten directions with no coming and no going; his wisdom enters deeply into the characteristics of dharmas, and he knows that dharmas are of themselves empty and still. Of all the spiritual transformations of the buddhas of the three times, there is not one that cannot be seen within this light; and all the adornments of every buddha-land throughout inconceivable long kalpas he likewise causes to appear.
The Assembly of Bodhisattvas: As Many as the Dust-Motes of Ten Buddha-Worlds, with Samantabhadra at Their Head
There were bodhisattva-mahāsattvas as many as the dust-motes ground from ten buddha-worlds encircling the Buddha together, and their names were: the bodhisattva-mahāsattva Samantabhadra, the bodhisattva-mahāsattva Universal Virtue Supreme Lamp-Light Illumining, the bodhisattva-mahāsattva Universal Light Lion Banner, the bodhisattva-mahāsattva Universal Jewel-Flame Wondrous Light, the bodhisattva-mahāsattva Universal Sound Merit-Sea Banner, the bodhisattva-mahāsattva Universal Wisdom-Light Illumining the Tathāgata's Realm, the bodhisattva-mahāsattva Universal Jewel-Topknot Flower Banner, the bodhisattva-mahāsattva Universal Awakening Mind-Delighting Voice, the bodhisattva-mahāsattva Universally Pure Inexhaustible Blessing-Light, the bodhisattva-mahāsattva Universal Radiant Mark, the bodhisattva-mahāsattva Sea-Moon Light Great Brightness, the bodhisattva-mahāsattva Cloud-Sound Sea-Light Stainless Treasury, the bodhisattva-mahāsattva Wisdom Born of the Jewel-Topknot of Merit, the bodhisattva-mahāsattva Great Light of the Sovereign King of Merit, the bodhisattva-mahāsattva Well-Valiant Lotus Topknot, the bodhisattva-mahāsattva Universal Wisdom Cloud-and-Sun Banner, the bodhisattva-mahāsattva Great Vigor Vajra Teeth, the bodhisattva-mahāsattva Fragrant-Flame Light Banner, the bodhisattva-mahāsattva Great Bright Virtue Deep and Beautiful Voice, the bodhisattva-mahāsattva Wisdom Born of Great Blessing-Light…. With bodhisattvas such as these as their heads, they were in all as many as the dust-motes ground from ten buddha-worlds.
These bodhisattvas had in past ages all gathered wholesome roots together with the Tathāgata Vairocana and had cultivated the bodhisattva practice along with him; they were all born out of the Tathāgata's sea of wholesome roots, and every one of the pāramitās, the practices that carry one to the far shore, was already perfected in them; their eyes of wisdom were clear and penetrating, and they beheld the three times equally; with respect to the samādhis, the states in which mind rests on a single object, they were already complete and pure; their eloquence was like a great sea, vast and inexhaustible; they possessed the merits of a buddha, honored and worthy of reverence; they knew the faculties of sentient beings and taught and tamed them as was fitting; they entered the treasury of the Dharma realm, and their wisdom was without difference; they realized the liberation of a buddha, profound and vast; they were able to follow skillful means and enter into any one ground, and, upheld by the sea of all vows, they were constantly together with wisdom to the very end of time to come; they penetrated the rare and vast secret realm of the buddhas, and understood well the dharma in which all buddhas are equal; they had already trodden the Tathāgata's ground of universal radiance, and had entered the gateway to the ocean of measureless samādhis; in every place they manifested their bodies according to circumstance; whatever the affairs practiced by worldly dharmas, they did the same; their power of total retention was vast, gathering in the seas of manifold dharmas; their eloquence was skillful, and they could turn the wheel of non-retrogression; the entire great sea of the merits of all tathāgatas flowed into their bodies; to all the lands wherein the buddhas dwell they went according to their vows; they had already made offerings to all the buddhas throughout boundless kalpas, joyfully and without weariness; wherever any tathāgata attained awakening, they were constantly present therein, drawing near and never letting go; and constantly, by means of the sea of Samantabhadra's vows which they had obtained, they caused the wisdom-body of all sentient beings to be complete. They accomplished measureless merits such as these.
The Assembly of Vajra-Holding Spirits: Constantly Guarding Wherever the Tathāgata Dwells
There were also vajra-holding spirits as many as the dust-motes ground from one buddha-world, namely: the vajra-holding spirit Wondrous Form Nārāyaṇa, the vajra-holding spirit Swift Banner of the Sun-Orb, the vajra-holding spirit Sumeru Flower Light, the vajra-holding spirit Pure Cloud Sound, the vajra-holding spirit Lovely in All the Faculties, the vajra-holding spirit Delightful Radiance, the vajra-holding spirit Thunder Sound of the Great Tree, the vajra-holding spirit Radiance of the Lion King, the vajra-holding spirit Dense Flame Supreme Eyes, the vajra-holding spirit Lotus-Light Maṇi Topknot…. With spirits such as these as their heads, they were in all as many as the dust-motes ground from one buddha-world.
They had all, throughout measureless kalpas in the past, constantly given rise to great vows, vowing to draw near to the buddhas and make offerings to them always; following the practice of what they had vowed, they had already attained perfection and reached the far shore; they had amassed boundless pure works of blessing, and with respect to the realms practiced within the samādhis they had already understood clearly; they had gained the power of spiritual penetration, dwelling in accordance with the Tathāgata, and had entered the inconceivable realm of liberation; standing in the great gathered assembly, their majestic light was outstanding, and they manifested their bodies as sentient beings deserved to see them, showing them the way of taming; wherever the transformation-forms of all the buddhas went, they went along with those transformations; and wherever any tathāgata dwelt, they constantly and diligently stood guard.
The Assembly of Bodily-Retinue Spirits: Making Offerings and Rendering Service to All the Buddhas
There were also bodily-retinue spirits as many as the dust-motes ground from one buddha-world, namely: the bodily-retinue spirit Flower-Topknot Adornment, the bodily-retinue spirit Light Illumining the Ten Directions, the bodily-retinue spirit Sea-Sound Taming, the bodily-retinue spirit Pure Flower-Adorned Topknot, the bodily-retinue spirit Measureless Deportment, the bodily-retinue spirit Supreme Light Adornment, the bodily-retinue spirit Pure-Light Fragrant Cloud, the bodily-retinue spirit Guarding and Upholding, the bodily-retinue spirit Universally Manifesting and Gathering In, the bodily-retinue spirit Unmoving Radiance…. With spirits such as these as their heads, they were in all as many as the dust-motes ground from one buddha-world, and they had all in past ages accomplished great vows, making offerings to and rendering service to all the buddhas.
The Assembly of Foot-Faring Spirits: Drawing Near to the Tathāgata, Following Along and Never Letting Go
There were also foot-faring spirits as many as the dust-motes ground from one buddha-world, namely: the foot-faring spirit Jewel-Seal Hand, the foot-faring spirit Lotus Light, the foot-faring spirit Pure Flower Topknot, the foot-faring spirit Gathering In All Good Sights, the foot-faring spirit Wondrous Jewel Star Banner, the foot-faring spirit Delighting to Utter Wondrous Sound, the foot-faring spirit Sandalwood Tree Light, the foot-faring spirit Lotus Radiance, the foot-faring spirit Subtle and Wondrous Radiance, the foot-faring spirit Amassing Wondrous Flowers…. With spirits such as these as their heads, they were in all as many as the dust-motes ground from one buddha-world, and they had all, throughout measureless kalpas in the past, drawn near to the Tathāgata, following after him and never letting go.
The Assembly of Spirits of the Place of the Way: Meeting Measureless Buddhas and Raising Up Vast Offerings
There were also spirits of the place of the Way as many as the dust-motes ground from one buddha-world, namely: the spirit of the place of the Way Pure Adornment Banner, the spirit of the place of the Way Sumeru Jewel Light, the spirit of the place of the Way Thunder-Sound Banner Mark, the spirit of the place of the Way Flower-Raining Wondrous Eyes, the spirit of the place of the Way Flower-Garland Light Topknot, the spirit of the place of the Way Jewel-Raining Adornment, the spirit of the place of the Way Valiant Fragrant Eyes, the spirit of the place of the Way Vajra Colored Cloud, the spirit of the place of the Way Lotus Radiance, the spirit of the place of the Way Wondrous Light Shining…. With spirits such as these as their heads, they were in all as many as the dust-motes ground from one buddha-world, and they had all in past ages met with measureless buddhas, accomplished the power of their vows, and raised up vast offerings.
The Assembly of Spirits Presiding over Cities: Adorning and Purifying the Palace Wherein the Tathāgata Dwells
There were also spirits presiding over cities as many as the dust-motes ground from one buddha-world, namely: the city-presiding spirit Jewel-Peak Radiance, the city-presiding spirit Wondrously Adorned Palace, the city-presiding spirit Pure Joy-Jewel, the city-presiding spirit Free of Sorrow and Pure, the city-presiding spirit Flower-Lamp Flame Eyes, the city-presiding spirit Flame-Banner Brightly Appearing, the city-presiding spirit Abundant Blessing Radiance, the city-presiding spirit Pure Radiance, the city-presiding spirit Fragrant-Topknot Adornment, the city-presiding spirit Wondrous Jewel Radiance…. With spirits such as these as their heads, they were in all as many as the dust-motes ground from one buddha-world, and they had all, throughout measureless inconceivable kalpas, adorned and purified the palace wherein the Tathāgata dwells.
The Assembly of Spirits Presiding over the Earth: Ever Vowing to Draw Near to the Buddhas and Cultivate Works of Blessing Together
There were also spirits presiding over the earth as many as the dust-motes ground from one buddha-world, namely: the earth-presiding spirit Universal Virtue Pure Flower, the earth-presiding spirit Firm Blessing Adornment, the earth-presiding spirit Wondrous Flower-Adorned Tree, the earth-presiding spirit Universally Scattering Manifold Jewels, the earth-presiding spirit Pure Eyes Observing the Seasons, the earth-presiding spirit Wondrous Form Supreme Eyes, the earth-presiding spirit Fragrant Hair Emitting Light, the earth-presiding spirit Voice that Delights the Mind, the earth-presiding spirit Wondrous Flower Coiled Topknot, the earth-presiding spirit Vajra-Adorned Body…. With spirits such as these as their heads, they were in all as many as the dust-motes ground from one buddha-world, and they had all in past ages given rise to deep and weighty vows, vowing constantly to draw near to the buddhas and tathāgatas and to cultivate works of blessing together with them.
The Assembly of Spirits Presiding over Mountains: Gaining the Pure Eye with Respect to All Dharmas
There were also measureless spirits presiding over mountains, namely: the mountain-presiding spirit Jewel Peak Opening into Flower, the mountain-presiding spirit Flower-Grove Wondrous Topknot, the mountain-presiding spirit High Banner Universally Shining, the mountain-presiding spirit Dust-Free Pure Topknot, the mountain-presiding spirit Light Illumining the Ten Directions, the mountain-presiding spirit Great Strength Radiance, the mountain-presiding spirit Majestic Light Universally Supreme, the mountain-presiding spirit Subtle and Secret Light-Wheel, the mountain-presiding spirit Universal Eyes Seeing Manifestly, the mountain-presiding spirit Vajra Secret Eyes…. With spirits such as these as their heads, their number was measureless, and they had all gained the pure eye with respect to all dharmas.
The Assembly of Spirits Presiding over Forests: All of Them Possessing Measureless Delightful Radiance
There were also spirits presiding over forests, inconceivable in number, namely: the forest-presiding spirit Spreading Flowers Like Cloud, the forest-presiding spirit Raising the Trunk and Unfolding Light, the forest-presiding spirit Sprouting Buds and Sending Forth Brilliance, the forest-presiding spirit Auspicious Pure Leaves, the forest-presiding spirit Letting Down a Spreading Flame-Treasury, the forest-presiding spirit Pure Radiance, the forest-presiding spirit Agreeable Thunder Sound, the forest-presiding spirit Light and Fragrance Universally Pervading, the forest-presiding spirit Wondrous Light Turning and Shining, the forest-presiding spirit Flower and Fruit, Light and Savor…. With spirits such as these as their heads, their number was inconceivable, and they all possessed measureless delightful radiance.
The Assembly of Spirits Presiding over Medicines: Their Nature Free of Stain, Blessing All Things with Benevolence
There were also measureless spirits presiding over medicines, namely: the medicine-presiding spirit Auspicious, the medicine-presiding spirit Sandalwood Grove, the medicine-presiding spirit Pure Radiance, the medicine-presiding spirit Renown Universally Heard, the medicine-presiding spirit Radiance from the Pores, the medicine-presiding spirit Universally Healing and Pure, the medicine-presiding spirit Sending Forth a Great Roar, the medicine-presiding spirit Sun-Veiling Light Banner, the medicine-presiding spirit Clearly Seeing the Ten Directions, the medicine-presiding spirit Benefiting the Vital Breath and Brightening the Eyes…. With spirits such as these as their heads, their number was measureless, and the nature of them all was far removed from defilement, blessing all things with benevolence.
The Assembly of Spirits Presiding over Crops: Not One of Them but Attained the Accomplishment of Great Joy
There were also measureless spirits presiding over crops, namely: the crop-presiding spirit Soft and Supreme in Savor, the crop-presiding spirit Seasonal Flowers Pure Light, the crop-presiding spirit Form and Strength Valiant and Robust, the crop-presiding spirit Increasing the Vital Essence, the crop-presiding spirit Universally Bringing Forth Roots and Fruits, the crop-presiding spirit Wondrously Adorned Ringed Topknot, the crop-presiding spirit Moistening Pure Flowers, the crop-presiding spirit Accomplishing Wondrous Fragrance, the crop-presiding spirit Loved by Those Who See, the crop-presiding spirit Stainless Pure Light…. With spirits such as these as their heads, their number was measureless, and there was not one of them but had attained the accomplishment of great joy.
The Assembly of Spirits Presiding over Rivers: All of Them Diligently Rousing the Intention to Benefit Sentient Beings
There were also measureless spirits presiding over rivers, namely: the river-presiding spirit Universally Sending Forth Swift Currents, the river-presiding spirit Universally Cleansing Springs and Streams, the river-presiding spirit Dust-Free Pure Eyes, the river-presiding spirit Roaring Throughout the Ten Directions, the river-presiding spirit Rescuing and Guarding Sentient Beings, the river-presiding spirit Heat-Free Pure Light, the river-presiding spirit Universally Giving Rise to Joy, the river-presiding spirit Vast Virtue Supreme Banner, the river-presiding spirit Light Illumining the Whole World, the river-presiding spirit Sea-Virtue Radiance…. With spirits such as these as their heads, their number was measureless, and they all diligently roused the intention of the mind to go and benefit sentient beings.
The Assembly of Spirits Presiding over the Seas: Filling Their Own Bodies with the Great Sea of the Tathāgata's Merits
There were also measureless spirits presiding over the seas, namely: the sea-presiding spirit Bringing Forth Jewel Light, the sea-presiding spirit Forming a Vajra Banner, the sea-presiding spirit Far from Dust and Free of Stain, the sea-presiding spirit Universal Water Palace, the sea-presiding spirit Auspicious Jewel Moon, the sea-presiding spirit Wondrous Flower Nāga Topknot, the sea-presiding spirit Universally Upholding Light and Savor, the sea-presiding spirit Jewel-Flame Flower Light, the sea-presiding spirit Vajra Wondrous Topknot, the sea-presiding spirit Thunder Sound of the Sea Tide…. With spirits such as these as their heads, their number was measureless, and they had all filled their own bodies with the great sea of the merits of the Tathāgata.
The Assembly of Spirits Presiding over Water: Constantly and Diligently Rescuing and Guarding All Sentient Beings
There were also measureless spirits presiding over water, namely: the water-presiding spirit Universally Raising Cloud Banners, the water-presiding spirit Sea-Tide Cloud Sound, the water-presiding spirit Wondrous Form Wheel Topknot, the water-presiding spirit Skillful Whirling Eddy, the water-presiding spirit Stainless Accumulated Fragrance, the water-presiding spirit Blessing-Bridge Light and Sound, the water-presiding spirit Sovereign in Contentment, the water-presiding spirit Pure Joy Good Sound, the water-presiding spirit Universally Manifesting Majestic Light, the water-presiding spirit Roaring Sound Pervading the Sea…. With spirits such as these as their heads, their number was measureless, and they constantly and diligently rescued and guarded all sentient beings and gave them benefit.
The Assembly of Spirits Presiding over Fire: Manifesting All Manner of Light and Extinguishing the Burning Distress of Sentient Beings
There were also innumerable spirits presiding over fire, namely: the fire-presiding spirit Universal Light Flame-Treasury, the fire-presiding spirit Universally Gathering Light Banner, the fire-presiding spirit Great Light Universally Shining, the fire-presiding spirit Palace of Manifold Wonders, the fire-presiding spirit Inexhaustible Light Topknot, the fire-presiding spirit Eyes of Manifold Flames, the fire-presiding spirit Palaces of the Ten Directions Like Mount Sumeru, the fire-presiding spirit Sovereign in Majestic Light, the fire-presiding spirit Radiance Breaking the Darkness, the fire-presiding spirit Thunder Sound and Lightning Flash…. With spirits such as these as their heads, their number was beyond all reckoning, and they were all able to display all manner of light, causing the burning distress of sentient beings to be extinguished.
The Assembly of Spirits Presiding over Wind: Diligently Scattering the Mind of Self-Conceit
There were also measureless spirits presiding over wind, namely: the wind-presiding spirit Unobstructed Radiance, the wind-presiding spirit Universally Manifesting Valiant Deeds, the wind-presiding spirit Buffeting the Cloud Banners, the wind-presiding spirit Pure Light Adornment, the wind-presiding spirit Strength Able to Dry Up the Waters, the wind-presiding spirit Great Voice Roaring Everywhere, the wind-presiding spirit Topknot Hanging from the Treetops, the wind-presiding spirit Unobstructed in All It Does, the wind-presiding spirit Manifold Palaces, the wind-presiding spirit Great Light Universally Shining…. With spirits such as these as their heads, their number was measureless, and they all diligently scattered away the mind of self-conceit.
The Assembly of Spirits Presiding over Space: Their Minds All Free of Stain, Vast and Bright and Clean
There were also measureless spirits presiding over space, namely: the space-presiding spirit Pure Light Universally Shining, the space-presiding spirit Universally Roaming the Deep and Vast, the space-presiding spirit Producing Auspicious Winds, the space-presiding spirit Free of Obstruction and Abiding at Ease, the space-presiding spirit Broad Stride Wondrous Topknot, the space-presiding spirit Unobstructed Light-Flame, the space-presiding spirit Unobstructed Supreme Strength, the space-presiding spirit Stainless Radiance, the space-presiding spirit Deep and Far Wondrous Sound, the space-presiding spirit Light Pervading the Ten Directions…. With spirits such as these as their heads, their number was measureless, and the minds of them all were far removed from defilement, vast and bright and clean.
The Assembly of Spirits Presiding over the Directions: Universally Emitting Light, Constantly Illumining the Ten Directions Without Break
There were also measureless spirits presiding over the directions, namely: the direction-presiding spirit Abiding Everywhere, the direction-presiding spirit Universally Manifesting Radiance, the direction-presiding spirit Light-Faring Adornment, the direction-presiding spirit Faring All Around Without Hindrance, the direction-presiding spirit Forever Cutting Off Delusion, the direction-presiding spirit Universally Roaming the Pure Sky, the direction-presiding spirit Great Cloud Banner Sound, the direction-presiding spirit Topknot and Eyes Without Disorder, the direction-presiding spirit Universally Observing the Deeds of the World, the direction-presiding spirit Roaming and Surveying Everywhere…. With spirits such as these as their heads, their number was measureless, and they were able by skillful means to emit light universally, constantly illumining the ten directions, continuing on without break.
The Assembly of Spirits Presiding over Night: Diligently Cultivating, Taking the Dharma as Their Delight
There were also measureless spirits presiding over night, namely: the night-presiding spirit Universal Virtue Pure Light, the night-presiding spirit Joyful Eyes Beholding the World, the night-presiding spirit Guarding the Vital Essence of the World, the night-presiding spirit Still Sea Sound, the night-presiding spirit Universally Manifesting Auspiciousness, the night-presiding spirit Universally Bringing Forth Tree Blossoms, the night-presiding spirit Equal Protection and Nurture, the night-presiding spirit Sporting in Delight, the night-presiding spirit All the Faculties Ever Joyful, the night-presiding spirit Bringing Forth Pure Blessings…. With spirits such as these as their heads, their number was measureless, and they all diligently cultivated, taking the Dharma as their delight.
The Assembly of Spirits Presiding over Day: Able to Give Rise to Faith and Understanding in the Wondrous Dharma, Diligently Adorning the Palace
There were also measureless spirits presiding over day, namely: the day-presiding spirit Manifesting Palaces, the day-presiding spirit Arousing the Fragrance of Wisdom, the day-presiding spirit Delighting in Supreme Adornment, the day-presiding spirit Fragrant Flower Wondrous Light, the day-presiding spirit Universally Gathering Wondrous Medicines, the day-presiding spirit Delighting to Make the Eyes Glad, the day-presiding spirit Universally Appearing in All Directions, the day-presiding spirit Great Compassion Radiance, the day-presiding spirit Light of Wholesome Roots Shining, the day-presiding spirit Wondrous Flower Garlands…. With spirits such as these as their heads, their number was measureless, and they were all able to give rise to faith and understanding in the wondrous Dharma, and constantly together, with diligence, adorned and embellished the palace.
The Assembly of Asura Kings: Diligently Crushing and Subduing Self-Conceit and All the Afflictions
There were also measureless asura kings, namely: the asura king Rāhu, the asura king Vemacitra, the asura king Skilled in Illusion-Craft, the asura king Great Retinue, the asura king Great Strength, the asura king Universally Illumining, the asura king Firm Practice and Wondrous Adornment, the asura king Vast Causal Wisdom, the asura king Manifesting Supreme Virtue, the asura king Lovely and Excellent Voice…. With kings such as these as their heads, their number was measureless, and they had all already diligently crushed and subdued self-conceit and all manner of afflictions.
The Assembly of Garuḍa Kings: Accomplishing the Great Power of Skillful Means, Well Able to Rescue and Gather In Sentient Beings
There were also garuḍa kings, inconceivable in number, namely: the garuḍa king Great Swift Strength, the garuḍa king Indestructible Jewel Topknot, the garuḍa king Pure and Swift, the garuḍa king Mind of Non-Retrogression, the garuḍa king Power to Grasp and Uphold in the Great Sea, the garuḍa king Firm Pure Light, the garuḍa king Skillfully Adorned Crown-Topknot, the garuḍa king Universally Nimble in Manifesting, the garuḍa king Universally Beholding the Sea, the garuḍa king Universal Sound Broad Eyes…. With kings such as these as their heads, their number was inconceivable, and they had all already accomplished the vast power of skillful means, and were well able to rescue and gather in all sentient beings.
The Assembly of Kiṃnara Kings: Contemplating All Dharmas, Their Minds Constantly Glad
There were also measureless kiṃnara kings, namely: the kiṃnara king Good Wisdom Radiance Heaven, the kiṃnara king Wondrous Flower Banner, the kiṃnara king Manifold Adornment, the kiṃnara king Mind-Delighting Roar, the kiṃnara king Jewel-Tree Radiance, the kiṃnara king Gladdening Those Who See, the kiṃnara king Supreme Light Adornment, the kiṃnara king Subtle and Wondrous Flower Banner, the kiṃnara king Strength that Shakes the Earth, the kiṃnara king Subduing Evil Throngs…. With kings such as these as their heads, their number was measureless, and they all diligently pressed onward, contemplating all dharmas, their minds constantly glad, sporting in freedom.
The Assembly of Mahoraga Kings: Causing Sentient Beings Forever to Cut Through the Net of Delusion
There were also measureless mahoraga kings, namely: the mahoraga king Good Wisdom, the mahoraga king Pure Majestic Voice, the mahoraga king Supreme Wisdom Adorned Topknot, the mahoraga king Lord of Wondrous Eyes, the mahoraga king Like a Lamp-Banner to Whom the Throng Turns, the mahoraga king Supreme Radiance Banner, the mahoraga king Lion's Breast, the mahoraga king Voice of Manifold Wondrous Adornment, the mahoraga king Firm as Sumeru, the mahoraga king Delightful Radiance…. With kings such as these as their heads, their number was measureless, and they all diligently cultivated vast skillful means, causing sentient beings forever to cut through the net of delusion.
The Assembly of Yakṣa Kings: Diligently Guarding All Sentient Beings
There were also measureless yakṣa kings, namely: the yakṣa king Vaiśravaṇa, the yakṣa king Sovereign Voice, the yakṣa king Bearing Weapons in Array, the yakṣa king Great Wisdom, the yakṣa king Lord of Flame Eyes, the yakṣa king Vajra Eyes, the yakṣa king Valiant Strong Arms, the yakṣa king Valiant Against Great Armies, the yakṣa king Rich in Goods and Wealth, the yakṣa king Strength that Breaks High Mountains…. With kings such as these as their heads, their number was measureless, and they all diligently guarded all sentient beings.
The Assembly of Great Dragon Kings: Raising Clouds and Spreading Rain, Extinguishing the Burning Distress of Sentient Beings
There were also measureless great dragon kings, namely: the dragon king Virūpākṣa, the dragon king Sāgara, the dragon king Cloud Sound Wondrous Banner, the dragon king Flame-Mouth Sea Light, the dragon king Universally Lofty Cloud Banner, the dragon king Takṣaka, the dragon king Boundless Stride, the dragon king Pure Form, the dragon king Universally Conveying a Great Voice, the dragon king Free of Burning Distress…. With kings such as these as their heads, their number was measureless, and there was not one of them but diligently exerted itself to raise clouds and spread rain, causing the burning distress of sentient beings to be extinguished.
The Assembly of Kumbhāṇḍa Kings: Diligently Studying the Unobstructed Dharma-Gate and Emitting Great Radiance
There were also measureless kumbhāṇḍa kings, namely: the kumbhāṇḍa king Growth, the kumbhāṇḍa king Lord of Nāgas, the kumbhāṇḍa king Well-Adorned Banner, the kumbhāṇḍa king Universally Beneficial Conduct, the kumbhāṇḍa king Exceedingly Fearsome, the kumbhāṇḍa king Beautiful Eyes and Upright Dignity, the kumbhāṇḍa king Wisdom of the High Peak, the kumbhāṇḍa king Valiant Strong Arms, the kumbhāṇḍa king Boundless Pure Flower Eyes, the kumbhāṇḍa king Vast Heavenly Face with Asura Eyes…. With kings such as these as their heads, their number was measureless, and they all diligently studied and cultivated the dharma-gate of no obstruction, and emitted great radiance.
The Assembly of Gandharva Kings: Giving Rise to Deep Faith and Understanding in the Great Dharma, Cultivating Diligently and Untiringly
There were also measureless gandharva kings, namely: the gandharva king Upholder of the Realm, the gandharva king Tree Light, the gandharva king Pure Eyes, the gandharva king Flower Crown, the gandharva king Universal Sound, the gandharva king Delighting to Move Wondrous Eyes, the gandharva king Wondrous Sound Lion Banner, the gandharva king Universally Emitting Jewel Radiance, the gandharva king Vajra Tree-Flower Banner, the gandharva king Delighting to Manifest Adornment Everywhere…. With kings such as these as their heads, their number was measureless, and they all gave rise to deep faith and understanding in the great Dharma, rejoicing in it and holding it dear, cultivating diligently and without weariness.
The Assembly of Divine Sons of the Moon: Diligently Disclosing the Jewel in the Minds of Sentient Beings
There were also measureless divine sons of the moon, namely the divine son of the Moon, the divine son Flower-King Topknot Radiance, the divine son Manifold Wondrous Pure Radiance, the divine son Mind that Brings Ease to the World, the divine son Radiance of the Eyes of the Tree King, the divine son Manifesting Pure Light, the divine son Universally Roaming Unmoving Light, the divine son Sovereign King of the Constellations, the divine son Pure Awakening Moon, the divine son Great Majestic Virtue Radiance…. With divine sons such as these as their heads, their number was measureless, and they all diligently disclosed and brought to light the jewel within the minds of sentient beings.
The Assembly of Divine Sons of the Sun: Benefiting Sentient Beings and Increasing Their Wholesome Roots
There were also measureless divine sons of the sun, namely the divine son of the Sun, the divine son Flame-Light Eyes, the divine son Sumeru Light Awe-Inspiring Banner, the divine son Stainless Jewel Adornment, the divine son Valiant and Non-Retrogressing, the divine son Wondrous Flower-Garland Radiance, the divine son Supreme Banner Radiance, the divine son Jewel Topknot Universal Radiance, the divine son Radiant Eyes, the divine son Upholding Supreme Virtue, the divine son Universal Radiance…. With divine sons such as these as their heads, their number was measureless, and they all diligently cultivated, benefiting sentient beings and increasing their wholesome roots.
The Assembly of Kings of the Heaven of the Thirty-Three: Diligently Setting in Motion the Vast Undertakings of the World
There were also measureless kings of the Heaven of the Thirty-Three, namely: the heaven king Śakra Indra, the heaven king Universal Renown Full Voice, the heaven king Kindly Eyes Jewel Topknot, the heaven king Jewel-Light Banner Renown, the heaven king Topknot Giving Rise to Joy and Delight, the heaven king Delightful Right Mindfulness, the heaven king Sumeru Supreme Voice, the heaven king Accomplished Mindfulness, the heaven king Delightful Pure Flower Light, the heaven king Wisdom-Sun Eyes, the heaven king Sovereign Radiance Able to Awaken…. With kings such as these as their heads, their number was measureless, and they all diligently set in motion the vast undertakings of every world.
The Assembly of Kings of the Suyāma Heaven: Cultivating Vast Wholesome Roots, Their Minds Constantly Glad and Content
There were also measureless kings of the Suyāma Heaven, namely: the heaven king Good Divisions of Time, the heaven king Delightful Radiance, the heaven king Inexhaustible Wisdom Merit Banner, the heaven king Well-Transforming and Upright in Dignity, the heaven king Total Retention Great Radiance, the heaven king Inconceivable Wisdom, the heaven king Wheel Teeth, the heaven king Light-Flame, the heaven king Light Illumining, the heaven king Universally Observing Great Renown…. With kings such as these as their heads, their number was measureless, and they all diligently cultivated vast wholesome roots, their minds constantly glad and content.
The Assembly of Kings of the Tuṣita Heaven: Diligently Recollecting and Upholding the Names of the Buddhas
There were also kings of the Tuṣita Heaven, inconceivable in number, namely: the heaven king Contentment, the heaven king Sea of Joy and Delight Topknot, the heaven king Supreme Merit Banner, the heaven king Still Light, the heaven king Delightful Wondrous Eyes, the heaven king Jewel Peak Pure Moon, the heaven king Supreme Valiant Strength, the heaven king Vajra Wondrous Radiance, the heaven king Constellation Adornment Banner, the heaven king Delightful Adornment…. With kings such as these as their heads, their number was inconceivable, and they all diligently recollected and upheld every name possessed by all the buddhas.
The Assembly of Kings of the Heaven of Delight in Emanations: Taming All Sentient Beings and Causing Them to Attain Liberation
There were also measureless kings of the Heaven of Delight in Emanations, namely: the heaven king Well-Transforming, the heaven king Still Sound Radiance, the heaven king Radiance of Transforming Power, the heaven king Lord of Adornment, the heaven king Mindfulness Light, the heaven king Supreme Cloud Sound, the heaven king Manifold Wondrous Supreme Light, the heaven king Wondrous Topknot Radiance, the heaven king Accomplished Joyful Wisdom, the heaven king Flower-Light Topknot, the heaven king Universally Seeing the Ten Directions…. With kings such as these as their heads, their number was measureless, and they all diligently tamed all sentient beings, causing them to attain liberation.
The Assembly of Kings of the Heaven of Free Enjoyment of Others' Emanations: Cultivating the Vast Dharma-Gate of Sovereign Skillful Means
There were also innumerable kings of the Heaven of Free Enjoyment of Others' Emanations, namely: the heaven king Attained Sovereignty, the heaven king Lord of Wondrous Eyes, the heaven king Wondrous Crown Banner, the heaven king Valiant Wisdom, the heaven king Wondrous Melodic Phrases, the heaven king Wondrous Light Banner, the heaven king Gate of the Still Realm, the heaven king Wondrous Wheel Adornment Banner, the heaven king Sovereign in the Wisdom of Flower-Stamens, the heaven king Indra-Strength Wondrous Adornment Radiance…. With kings such as these as their heads, their number was measureless, and they all diligently cultivated the vast dharma-gate of sovereign skillful means.
The Assembly of Kings of the Great Brahmā Heaven: Complete in Great Loving-Kindness, Taking Pity on Sentient Beings
There were also kings of the Great Brahmā Heaven beyond all reckoning, namely: the heaven king Śikhin, the heaven king Wisdom Light, the heaven king Good Wisdom Radiance, the heaven king Universal Cloud Sound, the heaven king Sovereign in Beholding the Speech and Sound of the World, the heaven king Still Radiant Eyes, the heaven king Light Pervading the Ten Directions, the heaven king Transforming Voice, the heaven king Eyes of Shining Radiance, the heaven king Mind-Delighting Sea Sound…. With kings such as these as their heads, their number was beyond all reckoning, and they were all complete in great loving-kindness, taking pity on sentient beings, unfolding their light to shine universally, and causing sentient beings to attain gladness.
The Assembly of Kings of the Heaven of Radiant Sound: Abiding in the Unobstructed Dharma-Gate of Vast Stillness and Joyful Ease
There were also measureless kings of the Heaven of Radiant Sound, namely: the heaven king Delightful Radiance, the heaven king Pure Wondrous Light, the heaven king Voice of Attained Sovereignty, the heaven king Supreme Mindful Wisdom, the heaven king Delightful Pure Wondrous Voice, the heaven king Voice of Good Reflection, the heaven king Universal Sound Shining Everywhere, the heaven king Profound Radiant Sound, the heaven king Stainless Renown Radiance, the heaven king Supreme Pure Light…. With kings such as these as their heads, their number was measureless, and they all abided within the dharma-gate that is vast and still, glad and at ease, and without obstruction.
The Assembly of Kings of the Universally Pure Heaven: Abiding in the Vast Dharma-Gate, Diligently Working Benefit in the Worlds
There were also measureless kings of the Universally Pure Heaven, namely: the heaven king Pure Renown, the heaven king Supreme Seeing, the heaven king Still Virtue, the heaven king Sumeru Voice, the heaven king Pure Mindful Eyes, the heaven king Delightful Supreme Light Shining, the heaven king Sovereign Lord of the World, the heaven king Sovereign Light-Flame, the heaven king Delighting to Reflect on Dharma and to Transform, the heaven king Transformation Banner, the heaven king Constellation Voice Wondrous Adornment…. With kings such as these as their heads, their number was measureless, and they had all already come to abide in the vast dharma-gate, and within the various worlds diligently raised up benefit.
The Assembly of Kings of the Heaven of Vast Fruit: Taking the Dharma of Stillness as Their Palace and Abiding Therein
There were also measureless kings of the Heaven of Vast Fruit, namely: the heaven king Banner of Radiance in Delight for the Dharma, the heaven king Pure Adornment Sea, the heaven king Supreme Wisdom Radiance, the heaven king Sovereign Wisdom Banner, the heaven king Delighting in Stillness, the heaven king Universal Wisdom Eyes, the heaven king Delighting in Turning Wisdom, the heaven king Radiance of Well-Sown Wisdom, the heaven king Stainless Still Light, the heaven king Vast Pure Light…. With kings such as these as their heads, their number was measureless, and there was not one of them but took the dharma of stillness as its palace and abided therein.
The Assembly of Kings of the Great Sovereign Heaven: Contemplating the Dharma of No Marks, Equal in All They Do
There were also innumerable kings of the Great Sovereign Heaven, namely: the heaven king Wondrous Flame Sea, the heaven king Sovereign Renown Light, the heaven king Pure Merit Eyes, the heaven king Delightful Great Wisdom, the heaven king Sovereign Unmoving Light, the heaven king Wondrously Adorned Eyes, the heaven king Radiance of Good Reflection, the heaven king Delightful Great Knowledge, the heaven king Universal Sound Adornment Banner, the heaven king Utmost Vigor Renown Light…. With kings such as these as their heads, their number was beyond all reckoning, and they all diligently contemplated the dharma of no marks, and were equal in all they did.
先看清楚這一段在做什麼
八十華嚴全經的第一個字起於「如是我聞」，到卷一結束為止，經文只做了三件事：交代這部經是誰在何時何處聽來的、鋪陳成道處的莊嚴、把到場的四十眾一一列名。沒有一句問答，沒有一首偈頌，也沒有一個人物開口說話。通篇是結集者的第三人稱敘事。
初讀的人常在這裡卡住：這麼長的名單，為什麼要讀？
先要把一件事分清楚。這一段所繫的科名——「教起因緣分」「證信序」「六成就」——沒有一個出自經文。五分之科出自法藏：他尋下文而總長分為五，第一分即「初品是教起因緣分」，並自陳這五分「依前起後，文次相生、義理周足，是故不增減也」。澄觀承用之，只說「合後二名依人證入」。六成就之目也是疏家依論而立：澄觀說他是依《智論》把《佛地論》的五事開作六成就——「一信、二聞、三時、四主、五處、六眾」。所以本段稱『序分·證信序·眾集』，是疏家的科名，不是經的自名。
分際立住了，才問得下去：這名單究竟在說什麼？澄觀給了一句最要緊的話——「三中前二即如來依正，眾即淨土輔翼不空」。三世間之中，前兩者是如來的依報與正報，眾則是使這片淨土不落空的輔翼。名單不是陪襯，是這部經所現的境界之中不可缺的一分。這一著看懂了，四十眾就不是四十個名字，是四十個角度上的『世主』各出其身來莊嚴同一場成道。
排誤：不要把這一段讀成別的經典裡那種『與大比丘眾千二百五十人俱』式的例行開場。澄觀特意點出此經之異——器界之嚴「異於餘經之處」，而所以廣陳，是為了「顯成前覺之妙」。莊嚴不是鋪排場面，是把那一覺的境界攤開來給人看。
六成就：一句「如是我聞」擔了六件事
先問：為什麼一部經要用「如是我聞」開頭？澄觀列了六個理由。一為與外道區別，外道經首立別的吉祥語。二為止息諍論，他引《智度論》說，若不推說是從佛聽來的、而說是自己制作的，諍論就起；所以廢去『我作』而說『從聞』。三為離增減之過，他引《佛地論》說，這一句是要避開增添與刪減的過失——這是我親自從佛聽來的，文與義都決定，不是輾轉傳聞而有增減。四為斷眾疑，他引真諦所引之律：結集時阿難升座，變身如佛，大眾起了三重疑心，一疑大師涅槃後重新起來、二疑他方佛來、三疑阿難轉身成佛；一句「如是我聞」出口，三疑頓時斷絕，因為既然說『我聞』，就不是佛了。五為生信。六為順同三世諸佛。
六成就是把這一句連同下文開作六件：信、聞、時、主、處、眾。本段之中，「如是」是信、「我聞」是聞，「一時」是時，「佛在摩竭提國阿蘭若法菩提場中」是處，「始成正覺」以下的教主功德是主，四十眾之列名是眾。
排誤：不要把六成就當作死格子逐條填空。澄觀自己就不許這樣讀。他說信與聞二事「文局初首，義通九會」——文字只在開頭一處，義理卻通貫九會；時與主二種「文義俱通」；處與眾二事「文義俱局」。然後他補一句斷語：「隨相則爾，約實互融。」約著相狀說是這樣分的，約著實際說則彼此互相融通。
落地：讀序分不要急著跳過。這一句所擔的六件事，正是整部經的骨架——誰聽的、何時、誰說、在哪裡、對誰說。五樣裡有三樣，答案都在後面那份名單裡。
菩提場：地、樹、宮殿、師子座
先問：成道之處，為什麼要用整整一段來寫地有多堅固、樹有多高、宮殿有多廣、座有多妙？
澄觀的科是這樣的：這一段叫『器界嚴』，是三世間裡的器世間之嚴，而它「即廣於前場之嚴，顯成前覺之妙，異於餘經之處」。他把它分作四事——地嚴、樹嚴、宮殿嚴、師子座嚴，並說「於中四事各十種嚴，明即染顯淨」。
四事各有其眼。地嚴之眼在「其地堅固，金剛所成」——金剛所成者不可壞，這是成道之地的性質，不是質料的誇飾。樹嚴之眼在樹能說法：「其菩提樹恒出妙音，說種種法，無有盡極」——樹不只是遮蔭之物，是說法之具。宮殿嚴之眼在「又以諸佛神力所加，一念之間，悉包法界」——一座宮殿在一念之間包含整個法界，這是本經最早出現的一多相即之句。師子座嚴之眼在座能演法：「復以諸佛威神所持，演說如來廣大境界」。
「即染顯淨」四字是澄觀讀這一段的鑰匙。地、樹、宮殿、座都是染污世間本有之物，而此處所現者，是就這些物相之上直接顯出清淨——不是另換一個乾淨的地方，是在同一個地方看見它本來的樣子。
排誤：不要把這一段讀成佛土的建築描寫。「一切眾生居處屋宅，皆於此中現其影像」一句已經說破——道場之網裡現的是眾生的屋宅，不是另一個世界的華麗。落地：讀器界嚴，眼睛要放在每一句的『所以』上，不是放在寶物的名目上。
教主難思：成正覺的那一位
先問：「始成正覺」四個字已經說完了，為什麼還要再寫一大段？
澄觀的科是『菩提身』，他說「文分為二：先總、後別。今初總辯。即菩提身具無盡德，為世所尊」。又說「座相現時，身即安處，智處諸法無前後故」——座相一現，身就安處其上，因為智慧安處於諸法本無先後。他還逐字釋了「成最正覺」：「成最正覺，示能覺智。開悟稱覺，離倒為正，至極名最」開悟所以叫覺、離顛倒所以叫正、至於極處所以叫最。
這一段所說之德，句句是『難思』。「智入三世悉皆平等」——智慧入於三世而三世平等。「其身充滿一切世間，其音普順十方國土」——身與音都是遍的。接著兩句虛空之喻：「譬如虛空具含眾像，於諸境界無所分別」說的是含容而不分別，「又如虛空普遍一切，於諸國土平等隨入」說的是普遍而平等。再往下，「一一毛端，悉能容受一切世界而無障礙」是一多無礙，「身遍十方而無來往」是遍而無去來。
排誤：不要把「無所分別」讀成不知道。虛空含攝眾像而不揀擇，正因為它含攝得盡；不分別不是分別不出來，是不需要靠取捨來認識。同樣，「了法空寂」與前面的「教化調伏一切眾生」並列而不相礙——空寂不是不作為。
落地：這一段是全經教主之總相，後面四十眾各得一門而說偈讚佛，讚的都是這一段裡的德。讀不懂後面的偈，回頭讀這一段。
菩薩眾：普賢為首的同來之眾
先問：四十眾之中，何以菩薩眾獨標「十佛世界微塵數」而其餘各眾但作「佛世界微塵數」或無量、無數、不可思議數、不可數？經文的數目語有五種，唯獨此處多一個「十」字。經文自身不加解釋，此處據實誌之。
上首是普賢。二十位菩薩之名逐一列出，以普賢居首而以「如是等而為上首」總收。澄觀把這一段的德句分為三：「一自利行圓、二利他行滿、三證理位極。」自利行圓之中又有三句，第一句是諸度行滿——「謂六度十度八萬四千，多劫積集究盡事理，故云圓滿」；第二句自「慧眼」起，他說「十眼明徹分別名慧，照矚稱眼」。此外他又判有勝進之果行，「分二：一得果法、二起果用」。
德句之中要看清幾處。「往昔皆與毘盧遮那如來共集善根」——這些菩薩與教主是同一因地的同伴，不是後來趕到的聽眾。「皆從如來善根海生」——他們的出身就在如來的善根之中。「能隨方便，入於一地，而以一切願海所持」——入一地而不停在一地，靠的是願海任持。末後一句最要緊：「恒以所得普賢願海，令一切眾生智身具足。」自己所得的，全數轉向眾生。
排誤：不要把「已踐如來普光明地」讀成他們已經成佛。與此並列的還有「已曾供養一切諸佛，無邊際劫，歡喜無倦」——在因位而不厭，正是普賢行的樣子。落地：這一段是全部四十眾的樣板——先列名、再繫德，而德必落在因行與利他兩處。
眾集之一 雜類神眾十九
自執金剛神起至主晝神止，共十九眾，是四十眾中的第一大組。澄觀於執金剛神眾立科曰「攝德圓滿。十句分二：初二句總彰願行」，後文自「積集」起「別顯滿相」，並逐句釋作「一福積淨業、二智達定境」。此一眾的德句最長，其餘各眾則多只繫一句。
先問一句總的：這些神都是什麼？答案在名字裡——他們各主一物：地、山、林、藥、稼、河、海、水、火、風、空、方、夜、晝，以及城、道場、身、足行。這是器世間之主。名單的次第是從最近佛身處往外推：執金剛神在佛側、身眾神與足行神繫於佛身、道場神與主城神繫於處所，然後才是山川草木風火晝夜。
執金剛神眾
先問：金剛在手，是要打誰？德句給了答案：「一切如來所住之處，常勤守護。」他們的職事是守護，不是征伐。這一眾的德句最長，澄觀科之為十句，可以當作四十眾的讀法示範：先說願——「皆於往昔無量劫中恒發大願，願常親近供養諸佛」；次說行滿——「隨願所行，已得圓滿，到於彼岸」；次說福與定——「積集無邊清淨福業，於諸三昧所行之境悉已明達」；次說通與入——「獲神通力，隨如來住，入不思議解脫境界」；末說化他——「隨諸眾生所應現身而示調伏」。願、行、福、定、通、化，一條線走完。落地：守護之所以能成，前面五段缺一不可。
身眾神眾
德句是「皆於往昔成就大願，供養承事一切諸佛」。先問：與前一眾同樣是願，差別在哪裡？前一眾的願是『常親近供養』而後有一長串行果，此眾則但云成就大願、供養承事，語極簡。經文於此不加鋪陳，正顯四十眾之德是「從義便，以順類殊」——隨類而各繫一義，不必人人具足。落地：讀名單不要比高低，要看每一眾被繫上的是哪一種德。
足行神眾
德句是「皆於過去無量劫中，親近如來，隨逐不捨」。先問：足行之神，何以繫『隨逐不捨』？名與德相應——主足行者，其德在於跟得上、不落隊。排誤：不要把隨逐讀成盲從；與之並列的是『親近如來』，所隨者是佛。落地：修行最難的不是發心，是不斷；此眾所表正在此。
道場神眾
德句是「皆於過去值無量佛，成就願力，廣興供養」。先問：道場之神何德？在於『值佛』——遇得上佛出世，且遇了不止一尊。值佛不是偶然，經文繫其所以是「成就願力」。落地：道場是使人得以值佛之處，此眾之德正繫在這一件事上。
主城神眾
德句是「皆於無量不思議劫，嚴淨如來所居宮殿」。先問：主城之神為何管到宮殿？城與宮殿同是人所居之器，而此眾所嚴者特指如來所居。前文器界嚴一段中的宮殿嚴，正是此眾之所事。落地：外境之嚴淨與內心之嚴淨，在此經中是同一件事的兩面。
主地神眾
德句是「皆於往昔發深重願，願常親近諸佛如來，同修福業」。先問：地之德是什麼？經文不說堅固，說『同修福業』。地能載物、能生物，故其德在共成。排誤：不要把主地神與前文「其地堅固，金剛所成」的道場之地混為一物——彼是器界之嚴，此是眾中之一類。落地：地之所表，是與人同修而不居功。
主山神眾
德句是「皆於諸法得清淨眼」。先問：山何以繫『眼』？山高則見遠。這一眾的德不落在山之堅重，而落在所見之清淨。落地：見地高一寸，境界寬一丈；此眾所表在見不在力。
主林神眾
德句是「皆有無量可愛光明」。先問：林何以有光明？林者眾木之聚，一木不成林。經文繫其德在「可愛」二字——不是威攝之光，是使人樂於親近之光。落地：法之攝人，有以威、有以可愛；此眾表後者。
主藥神眾
德句是「性皆離垢，仁慈祐物」。先問：藥之德何在？在於治病，而經文先說『性離垢』——能治人者，自身須先無染。次說『仁慈祐物』，這是藥的用心。落地：欲救人者，先問自己是否也在病中。
主稼神眾
德句是「莫不皆得大喜成就」。先問：稼穡之神何以獨繫『喜』？稼者有種有收，收成之時是大歡喜。落地：修行有其節候，種下與收成之間必有等待；此眾所表正是那一份不焦躁的歡喜。
主河神眾
德句是「皆勤作意利益眾生」。先問：河與作意何干？河之為用在流不在止，須不斷奔赴。「勤作意」三字要看重——利益眾生不是自然而然發生的，是起心作意去做的。落地：善念要起得出來，才算數。
主海神眾
德句是「悉以如來功德大海充滿其身」。先問：海之德在廣，何以此處說『充滿其身』？海之所以為海，在於能受、能容、能不溢。此眾之德不在自己有多大，在能盡受如來功德之海。落地：容量不是天生的，是被灌滿之後才顯出來的。
主水神眾
德句是「常勤救護一切眾生而為利益」。先問：水與火同列，何以水獨繫『救護』？水潤下而不爭，其用在養活。排誤：不要與主河神之「勤作意利益眾生」混為一句——彼重在『作意』，此重在『救護』，一在起心、一在護持。落地：起心之後，還要護得住。
主火神眾
德句是「皆能示現種種光明，令諸眾生熱惱除滅」。先問：火本生熱，何以能除熱惱？這是本段最堪玩味的一句。火之所現是『光明』而非炙熱，光明所除的是『熱惱』——煩惱之熱。同一個火，取其明則除惱，取其焰則燒身。落地：同一件事，看你取它的哪一面。
主風神眾
德句是「皆勤散滅我慢之心」。先問：風何以對治我慢？風之為用在吹散。我慢是聚起來的東西——聚我、聚見、聚勝他之心，風一過即散。落地：慢心不必用力壓，鬆手它就散了。
主空神眾
德句是「心皆離垢，廣大明潔」。先問：空之德為何落在『心』上？前文教主難思一段已兩用虛空為喻，取其含容與普遍。此眾之德把虛空收回心上說——廣大是量、明潔是質。落地：心量之大，不在能裝多少，在不留污。
主方神眾
德句是「能以方便，普放光明，恒照十方，相續不絕」。先問：主方之神何以德句連綴四層？方者定向。此句四層：先說方便、次說普放、次說恒照十方、末說相續不絕。要處在末四字——照得亮不難，照得不斷才難。落地：方向對了，還要走得久。
主夜神眾
德句是「皆勤修習，以法為樂」。先問：夜之神何以繫『以法為樂』？夜是眾生睡眠之時，此眾獨醒而以法自娛。前文教主段有「長夜」之意，善財歷參中的主夜神一系亦承此。落地：無人可說話的時候，法還在，就是以法為樂。
主晝神眾
德句是「皆於妙法能生信解，恒共精勤嚴飾宮殿」。先問：晝神何以又管宮殿？此句兩截：前截是信解，後截是嚴飾。信解在內、嚴飾在外，而經文以「恒共」二字繫之——是眾人共作，不是一人獨力。落地：內外二事同修，且與人共作，這一眾的德句最平實。
眾集之二 八部四王眾八
澄觀於此立一科：「第二八部四王眾。文有八段，前四雜類；後四能統是天王、所統是八部。」經文正好八眾：前四是阿脩羅王、迦樓羅王、緊那羅王、摩睺羅伽王，後四是夜叉王、諸大龍王、鳩槃荼王、乾闥婆王。後四眾的上首之名，經文列的依次是毘沙門夜叉王、毘樓博叉龍王、增長鳩槃荼王、持國乾闥婆王——正是四位能統之天王，各領其所統之一部。澄觀之科與經文列名於此一一相應。
阿脩羅王眾
先問：阿脩羅是什麼？澄觀說得詳細：「阿修羅，亦云阿素落，梵音楚夏耳。《婆沙》譯為非天。」又引《佛地論》云「天趣所攝，以多行諂媚，無天實行，故曰非天」。德句是「悉已精勤摧伏我慢及諸煩惱」。阿脩羅以好鬥爭勝著稱，而此眾之德恰恰是摧伏我慢——所治正是其類之病。落地：一個人最該修的，往往就是他這一類人最容易犯的。
迦樓羅王眾
德句是「悉已成就大方便力，善能救攝一切眾生」。先問：迦樓羅以搏取為性，何以繫『救攝』？其力用不變而所向改了——同一雙能攫取的爪，用在救攝眾生。落地：能力本身無善惡，看它被用在哪裡。
緊那羅王眾
德句是「皆勤精進，觀一切法，心恒快樂，自在遊戲」。先問：精進與快樂為何同在一句？此眾主樂音，故其德句以『快樂』『遊戲』收。而快樂之所從來，經文繫得清楚——在「觀一切法」之後。落地：法上得力的人，是輕鬆的，不是繃緊的。
摩睺羅伽王眾
德句是「皆勤修習廣大方便，令諸眾生永割癡網」。先問：何以獨繫『癡』？摩睺羅伽為大腹行之屬，蟠曲纏繞之相似網。所治者癡，所用者廣大方便。「永割」二字要看重——不是解開，是斷。落地：有些纏縛鬆不開，只能斷。
夜叉王眾
上首是毘沙門夜叉王。德句是「皆勤守護一切眾生」。先問：夜叉以噉食可畏為名，何以繫守護？與執金剛神眾之「一切如來所住之處，常勤守護」對讀——彼守護佛所住處，此守護一切眾生。落地：可畏之力轉為守護之力，是這一眾的全部意思。
諸大龍王眾
上首是毘樓博叉龍王。德句是「莫不勤力興雲布雨，令諸眾生熱惱消滅」。先問：與主火神之「令諸眾生熱惱除滅」何異？彼以光明除熱惱，此以雲雨消熱惱——一從明處入、一從潤處入，所除者同是熱惱。落地：對治同一個病，法門可以完全相反。
鳩槃荼王眾
上首是增長鳩槃荼王。德句是「皆勤修學無礙法門，放大光明」。先問：此眾名相可畏（經文列名中有「甚可怖畏鳩槃荼王」），何以繫『無礙』與『光明』？可畏之相與無礙之法並無妨礙——這正是華嚴序分列眾的通例：形類不揀，所繫皆是法。落地：不要以貌取眾。
乾闥婆王眾
上首是持國乾闥婆王。德句是「皆於大法深生信解，歡喜愛重，勤修不倦」。先問：乾闥婆主樂，與緊那羅同類，德句何以不同？緊那羅之德落在『觀法而樂』，此眾之德落在『信解大法』——一在觀、一在信。四字次第也要看：深生信解、歡喜愛重、勤修不倦，是信、樂、行三節。落地：信不生，樂就是假的；樂不真，勤修必倦。
眾集之三 諸天眾十二
澄觀立科曰「文中，先有七段明欲界天、後有五段明色界天。前中即分為七，今初」。經文正好如此：月天子、日天子、三十三天王、須夜摩天王、兜率陀天王、化樂天王、他化自在天王，是欲界七段；大梵天王、光音天王、遍淨天王、廣果天王、大自在天王，是色界五段。
月天子眾
澄觀釋名曰「月天子，月者缺也，有虧缺故」。德句是「皆勤顯發眾生心寶」。先問：月有虧缺，何以能顯發心寶？月之光是柔的、是夜裡的，不刺眼而能照見。「心寶」二字要看重——經文說的不是給予，是顯發；寶本來就在眾生心中。落地：教人不是灌輸，是把他本有的照出來。
日天子眾
德句是「皆勤修習，利益眾生，增其善根」。先問：與月天子何異？月在顯發、日在增長。一照見、一長養，日月二眾正成一對。此眾列名十一位。落地：見到了之後，還要有東西讓它長大。
三十三天王眾
上首是釋迦因陀羅天王。德句是「皆勤發起一切世間廣大之業」。先問：天王何以管『世間之業』？三十三天為欲界地居之頂，去人間最近，所司正是世間事。此眾列名為十一位，較常例多一。落地：出世之法不礙世間之業，此眾為證。
須夜摩天王眾
德句是「皆勤修習廣大善根，心常喜足」。先問：『喜足』與前面主稼神之『大喜成就』何異？彼是收成之喜，此是知足之喜——不待更多而已足。落地：善根修得廣大的人，反而容易滿足；不足之感，多半來自沒往深處修。
兜率陀天王眾
上首是知足天王。德句是「皆勤念持一切諸佛所有名號」。先問：何以此眾獨繫『念持佛名』？兜率為一生補處菩薩所居之天，於佛為最近。念持名號是最簡也最不易斷的行。落地：法門有繁有簡，簡的那一種要靠『恒』字撐住。
化樂天王眾
德句是「皆勤調伏一切眾生，令得解脫」。先問：此天以自化五欲為樂，何以德句是調伏眾生？能自變化者，正堪用於調伏他人——變化之力回向於解脫。此眾列名十一位。落地：一個人的長處，若不轉向他人，就只是自娛。
他化自在天王眾
德句是「皆勤修習自在方便廣大法門」。先問：他化自在天為欲界之頂，其王即世所稱魔王之處，何以列於法會？華嚴序分列眾不揀形類，所繫唯是法——此眾所繫是『自在方便』。落地：能於他所化之中得自在，這一種力若用在法上，即是方便。
大梵天王眾
上首是尸棄天王。德句是「皆具大慈，憐愍眾生，舒光普照，令其快樂」。先問：入色界第一段，德句何以獨標『大慈』？梵天以離欲清淨為性，離欲而後慈心得純。四句次第是：具慈、憐愍、舒光、令樂——由內而外。落地：慈心不是情緒，是離了欲之後自然的餘力。
光音天王眾
德句是「皆住廣大寂靜喜樂無礙法門」。先問：此天以光代語，何以德句落在『寂靜喜樂』？無語則靜，靜而後有喜樂，且此喜樂是『無礙』的。排誤：寂靜不是無感，與之連的正是喜樂。落地：真正的安靜裡有樂，若只有悶，那不是靜。
遍淨天王眾
德句是「悉已安住廣大法門，於諸世間勤作利益」。先問：既已『安住』，何以又『勤作利益』？此句兩截正是止與作、住與行的一對。此眾列名十一位。落地：安住不是停下來，是站穩了好做事。
廣果天王眾
德句是「莫不皆以寂靜之法而為宮殿安住其中」。先問：以法為宮殿，是什麼意思？宮殿是所居之器，此眾所居不是物，是寂靜之法。與前文器界嚴一段的宮殿嚴對讀，一是所現之器、一是所住之法。落地：人真正住在哪裡，看他心安於何處。
大自在天王眾
這是四十眾的最後一眾，也是色界之頂。澄觀於此有一辨：「大自在天王。又三乘中立此為淨土，是報身所居；約實但是第十地菩薩攝報之果，多作彼王耳。」德句是「皆勤觀察無相之法，所行平等」，澄觀釋之曰「德中，三界之頂，非無相不超。非離相求，故所行平等」。到了三界之頂，若不是無相之法就超不過去；而所以能平等，正因為不是離開相去別求。落地：最高處的功課，是把『高』字也放下。
卷末一句：所行平等
四十眾列完，卷一即止於「皆勤觀察無相之法，所行平等」一句。澄觀在這裡收了整段眾集之科，並補了一句極要緊的話：「然上釋名歎德，多從義便，以順類殊；若約實德，無不互有，皆可虛求。眾海雲集竟。」
先問：四十眾一眾一德，是不是說主火神只會除熱惱、主風神只會散我慢？澄觀說得明白——上面那些釋名與歎德，多是隨義之便、順著類別之殊而說的；若約實際之德，則「無不互有」。每一眾都具足一切德，只是經文為了讓人看得清，各繫一義。
排誤：所以不要把這份名單讀成一張分工表。也不要以為讀完四十德就窮盡了——「皆可虛求」四字，是說這些德都不是可執取的實物。
落地：名單的讀法，到此才完整。四十眾各出一德以嚴此一場成道，而德德互有；如此，這一場成道就不是釋迦一人之事，是三世間之主同來共成的一件事。品名之所以叫「世主妙嚴」，正在於此。
承衍
品名之釋，古來各據其本。澄觀所疏是八十本，他在《演義鈔》裡逐字釋「世主」二字：世就是世間，即三世間——眾生世間、器世間、智正覺世間；主就是君主，佛與諸王、地神水神林神山神即器世間之主，天王龍王夜叉王等即眾生世間之主，如來即智正覺世間之主，且總化上二、遍統前三，所以並稱世主。「妙嚴」二字他也繫得明白：此嚴亦說三種世間之法門為能嚴，唯局於主。本段之三大節——器界之嚴、教主之德、四十眾之列名——正是三世間各出其主而俱來莊嚴。
李通玄同釋八十本，說法卻不同。他云〈世主妙嚴品〉者，菩薩示生皆為世主，同臻海會故號妙嚴——澄觀之『主』通佛與諸王，通玄之『主』就菩薩示生而說。二家所主不同，並錄不判。
智儼與法藏所疏的是六十本，該本此品名〈世間淨眼品〉。智儼釋之云世間淨眼者，謂時中器等三世間也；又出一喻：如來未出世時無善導故如盲，佛今出世現自他淨，喻如明眼。他並判此品之位云，言世間淨眼者，此應名序。法藏於此品，本節所錄範圍內唯見通途六成就之科釋，其釋名門不在所錄範圍內，據實標闕；他於六十本之序分作三分——初四字唯是證信、「一時」以下通二序、「動地」以下唯是發起，與澄觀就八十本作「初證信序、後『爾時如來道場』下發起序」之分不同，二家之發起序起句所指各依其本。以上諸異，皆古德成說，誌錄不判。
分科之數亦有異。法藏舉出大遠法師分此經為四分——初品名緣起淨機分、〈舍那品〉名標宗策志分、〈名號品〉下至第八會名顯道策修分、末後普賢所說偈名屬累流通分；他自己則另立五分而以初品為教起因緣分。會數與品數，法藏就六十本作七處八會、三十四品；李通玄就八十本云此經總有四十品之勝典。底本八十華嚴實有三十九品，此處據實誌錄，不判。
順讀下去，本段之後即接「爾時，如來道場眾海，悉已雲集」，澄觀科之為「稱揚讚德分」，並說它「亦是發起序」。四十眾自此各得一法門而承佛威力說偈讚佛。本段只列名而不說法門——「解脫門」三字在本段一次也沒有出現，品一之中此一句式首見於次段之「妙焰海大自在天王，得法界、虛空界寂靜方便力解脫門」。至〈入法界品〉，善財所歷之善知識各授一門，句法與此同系：品一諸眾各得一門而共嚴一佛，彼品諸友各授一門而共成一參。同是一門一門地開，一在序、一在證。
再往下看，本段所現者是一菩提場之器界嚴；至〈華藏世界品〉，所現者是華藏莊嚴世界海之安布與剎網差別。一近一遠、一小一大，而所嚴者同是此一覺。
Seeing Clearly What This Passage Is Doing
The whole eighty-fascicle Avataṃsaka opens with the words “Thus have I heard,” and from there down to the close of fascicle one the text does only three things: it states who heard this sūtra, and when and where; it lays out the adornments of the place of awakening; and it lists, one by one, the forty assemblies that had come. There is not one question and answer, not one verse, and not one figure who opens his mouth to speak. The whole passage is the third-person narration of those who compiled it.
First-time readers often get stuck right here: why should one read a name-list this long?
One thing has to be distinguished at the outset. The outline-names attached to this passage — “the part on the causes and conditions of the teaching’s arising,” “the attesting preface,” “the six fulfillments” — not one of them comes from the sūtra itself. The division into five parts comes from Fazang: searching the text that follows, he divided the whole at large into five, of which the first is “the initial chapter is the part on the causes and conditions of the teaching’s arising,” and he said of these five parts himself that they “depend on what precedes to raise what follows; the text is sequential and mutually generating and the doctrinal sense is complete, and for this reason they are neither added to nor reduced.” Chengguan took them over, saying only that he “combines the latter two and names them entering realization through a person.” The items of the six fulfillments were likewise established by the commentators on the basis of the treatises: Chengguan says that, following the Zhi lun, the Treatise on Wisdom, he opens the five matters of the Fodi lun, the Treatise on the Buddha-Ground, out into six fulfillments — “first faith, second hearing, third the time, fourth the master, fifth the place, sixth the assembly.” So the naming of this passage as ‘the prologue · the attesting preface · the gathering of the assembly’ is the commentators’ outline-name, not the sūtra’s name for itself.
Once that boundary is set, the question can be pressed further: what is this list actually saying? Chengguan gives one sentence that matters most — “Of the three, the first two are the Tathāgata’s dependent and proper recompense; the assembly is the supporting wing that keeps the pure land from being empty.” Among the three worlds, the first two are the Tathāgata’s dependent recompense and his proper recompense, while the assembly is the supporting wing that keeps this pure land from falling empty. The list is no mere accompaniment; it is an indispensable part of the realm that this sūtra manifests. Once this move is understood, the forty assemblies are not forty names but forty angles from which the ‘rulers of the worlds’ each send forth their bodies to adorn one and the same awakening.
Correcting a misreading: do not read this passage as the routine opening found in other scriptures, of the type ‘together with a great assembly of twelve hundred and fifty monks.’ Chengguan deliberately points out where this sūtra differs — the adornment of the vessel-world is “what differs from the place in other sūtras,” and the reason it is set out at length is “to show forth the wondrousness of the awakening just spoken of.” The adornment is not stage-dressing; it is the realm of that one awakening spread open for people to look at.
The Six Fulfillments: One Sentence, “Thus Have I Heard,” Carries Six Things
First the question: why must a sūtra open with “Thus have I heard”? Chengguan lists six reasons. First, to be set apart from the non-Buddhist paths, whose scriptures place some other auspicious phrase at the head. Second, to put a stop to disputation; he cites the Zhidu lun, the Treatise on the Perfection of Wisdom, which says that if one does not trace the words back to what was heard from the Buddha but says instead that one composed them oneself, disputation arises, and so ‘I made this’ is set aside and ‘heard from him’ is said. Third, to be free of the fault of addition and reduction; he cites the Fodi lun, the Treatise on the Buddha-Ground, which says that this sentence is meant to avoid the faults of adding and of cutting away — this Dharma I heard in person from the Buddha, and both its wording and its sense are settled; it is not something transmitted at second hand and so subject to increase or loss. Fourth, to cut off the doubts of the assembly; he cites a vinaya text quoted by Paramārtha: at the compilation Ānanda ascended the seat and his body changed to look like the Buddha’s, and the great assembly gave rise to three doubts — first, that the great master had risen again after nirvāṇa; second, that a buddha from another quarter had come; third, that Ānanda had turned into a buddha; and the moment the sentence “Thus have I heard” was spoken, the three doubts were cut off at once, for if he says ‘I heard,’ then he is not the Buddha. Fifth, to give rise to faith. Sixth, to accord with the buddhas of the three times.
The six fulfillments open this sentence, together with what follows it, into six items: faith, hearing, the time, the master, the place, and the assembly. Within this passage, “Thus” is faith and “have I heard” is hearing; “at one time” is the time; “the Buddha was at the site of awakening named the Dharma of Araṇya in the land of Magadha” is the place; the merits of the teacher, from “having just accomplished right awakening” onward, are the master; and the listing of the forty assemblies is the assembly.
Correcting a misreading: do not treat the six fulfillments as a dead grid to be filled in item by item. Chengguan himself forbids reading them so. He says that the two matters of faith and hearing are “restricted in wording to the opening, but in sense they run through all nine gatherings” — the words stand only at the head, yet the doctrinal sense runs through the nine gatherings; the two of time and master are “unrestricted in both wording and sense”; the two of place and assembly are “restricted in both wording and sense.” Then he adds a concluding line: “Following the characteristics it is so; taking the reality, they interfuse.” Spoken of in terms of characteristics they divide this way; spoken of in terms of the reality they interfuse with one another.
Landing it: do not hurry past the prologue. The six things this one sentence carries are exactly the frame of the whole sūtra — who heard it, when, who spoke, where, and to whom it was spoken. Of the five, three have their answer in the list that follows.
The Site of Awakening: Ground, Tree, Palace, Lion Throne
First the question: why should the place of awakening take up a whole passage telling how firm the ground is, how tall the tree, how vast the palace, how wondrous the throne?
Chengguan’s outline runs thus: this passage is called ‘the adornment of the vessel-world,’ the adornment of the vessel-world among the three worlds, and it “widens the adornment of the site spoken of before, shows forth the wondrousness of the awakening spoken of before, and differs from the place in other sūtras.” He divides it into four matters — the adornment of the ground, of the tree, of the palace, and of the lion throne — and says, “Within them the four matters each have ten kinds of adornment, making clear that purity is shown in the very midst of defilement.”
Each of the four matters has its own eye. The eye of the ground’s adornment lies in “that ground was firm, made of vajra” — what is made of vajra cannot be destroyed, and this is the nature of the ground of awakening, not an embellishment of its material. The eye of the tree’s adornment lies in the tree’s being able to speak Dharma: “that bodhi tree constantly issued lovely sounds, proclaiming all manner of dharmas, without ever coming to an end” — the tree is not merely a thing that gives shade; it is an instrument of preaching. The eye of the palace’s adornment lies in “and because of the spiritual power added by the buddhas, in a single thought-moment it wholly contained the Dharma realm” — one palace containing the whole Dharma realm in a single thought-moment: this is the earliest sentence in this sūtra in which the one and the many are each the other. The eye of the lion throne’s adornment lies in the throne’s being able to set forth Dharma: “and further, sustained by the awesome majesty of the buddhas, it set forth the vast realm of the Tathāgata.”
The four words “purity shown in the very midst of defilement” are Chengguan’s key to reading this passage. Ground, tree, palace, and throne are all things native to the defiled world, and what appears here is purity shown directly upon these very forms — not the exchange of one place for a cleaner one, but seeing, in the same place, what it has been all along.
Correcting a misreading: do not read this passage as architectural description of a buddha-land. The line “the dwellings in which all sentient beings live all show their reflected images herein” has already given it away — what appears in the net of the place of the Way is the dwellings of sentient beings, not the splendor of some other world. Landing it: in reading the adornment of the vessel-world, keep your eye on the ‘therefore’ of every sentence, not on the names of the jewels.
The Teacher Beyond Thought: The One Who Accomplished Right Awakening
First the question: the words “having just accomplished right awakening” have already said it all — why write a further long passage?
Chengguan’s outline calls this ‘the body of awakening,’ and he says, “The text divides in two: first the general, then the particular. Here is the first, the general discussion. The body of awakening is complete in inexhaustible virtues and is honored by the world.” He also says, “When the mark of the throne appears, the body is at once set upon it, because wisdom abides in dharmas with no before and after” — the moment the mark of the throne appears the body is set upon it, because wisdom abides in dharmas that of themselves have no sequence. And he glosses “accomplished the utmost right awakening” word by word: “‘Accomplished the utmost right awakening’ shows the wisdom that is able to awaken. Opening into understanding is called awakening; being free of inversion is what ‘right’ means; reaching the very limit is what ‘utmost’ names.” Opening into understanding is why it is called awakening; being free of inversion is why it is called right; reaching the very limit is why it is called utmost.
The virtues spoken of in this passage are, sentence by sentence, ‘beyond thought.’ “His wisdom entered the three times and all of them equally” — wisdom enters the three times, and the three times are equal. “His body filled every world, and his voice universally accorded with the lands of the ten directions” — both body and voice are pervasive. Then two similes of empty space: “it is as when empty space holds and contains every kind of form, yet makes no discrimination among the various objects” speaks of containing without discriminating, and “again as when empty space universally reaches everything, and enters equally into the various lands” speaks of pervading and being equal. Further down, “every single hair’s tip can receive all worlds without obstruction” is the non-obstruction of one and many, and “his body pervades the ten directions with no coming or going” is pervading with no going or coming.
Correcting a misreading: do not read “makes no discrimination” as not knowing. Empty space holds and contains all forms without picking and choosing precisely because its holding is exhaustive; not discriminating is not an inability to tell things apart, but a not needing to know by way of taking and rejecting. In the same way, “he knows that dharmas are empty and still” stands alongside the earlier “teaching and taming all sentient beings” without conflicting with it — emptiness and stillness are not inaction.
Landing it: this passage is the general characteristic of the teacher for the whole sūtra; when, later, each of the forty assemblies obtains a gate and speaks verses in praise of the Buddha, what they praise are the virtues set out here. If the verses that follow are hard to understand, come back and read this passage.
The Assembly of Bodhisattvas: Those Who Came Together, with Samantabhadra at Their Head
First the question: among the forty assemblies, why is the assembly of bodhisattvas alone marked “as many as the dust-motes of ten buddha-worlds,” while the remaining assemblies are given only as “as many as the dust-motes of a buddha-world,” or as measureless, innumerable, inconceivable in number, or beyond reckoning? The sūtra uses five expressions of number, and only here is the one word “ten” added. The sūtra itself offers no explanation, and it is recorded here as it stands.
At their head is Samantabhadra. The names of twenty bodhisattvas are listed one by one, with Samantabhadra first, and gathered up by “with such as these as their heads.” Chengguan divides the virtue-clauses of this passage into three: “first, the practice of self-benefit is complete; second, the practice of benefiting others is fulfilled; third, the realization of principle reaches the extreme of its stage.” Within the completeness of the practice of self-benefit there are again three clauses. The first is the fulfillment of the practices of the perfections — “that is, the six perfections, the ten perfections, the eighty-four thousand; through many kalpas they are amassed until fact and principle are exhausted, and so it is called perfect.” The second begins from “the eye of wisdom,” of which he says, “the ten eyes are clear and penetrating; discernment is named wisdom, and illumining beholding is called the eye.” Besides these he judges that there is also a fruit-practice of further advance, “divided in two: first, obtaining the dharma of the fruit; second, giving rise to the function of the fruit.”
Several places within the virtue-clauses need to be seen clearly. “In past ages they all gathered wholesome roots together with the Tathāgata Vairocana” — these bodhisattvas were companions of the teacher on one and the same ground of cause; they are not an audience that arrived later. “They were all born out of the Tathāgata’s sea of wholesome roots” — their very origin lies within the Tathāgata’s wholesome roots. “They are able to follow skillful means and enter into any one ground, and are upheld by the sea of all vows” — they enter a ground yet do not halt on that ground, and what carries them is the sustaining of the sea of vows. The last clause matters most: “Constantly, by the sea of Samantabhadra’s vows which they have obtained, they cause the wisdom-body of all sentient beings to be complete.” What they themselves have obtained is turned over, in its entirety, toward sentient beings.
Correcting a misreading: do not read “they have already trodden the Tathāgata’s ground of universal radiance” as meaning that they have already become buddhas. Standing alongside it is “they have already made offerings to all the buddhas throughout boundless kalpas, joyfully and without weariness” — to be at the stage of cause and yet not weary of it is exactly the shape of Samantabhadra’s practice. Landing it: this passage is the template for all forty assemblies — first the names are listed, then a virtue is attached, and the virtue always falls in one of two places, the practice of the cause or the benefiting of others.
The Gathering, One: The Nineteen Assemblies of Miscellaneous Spirits
From the vajra-holding spirits down to the spirits presiding over day there are nineteen assemblies in all, the first large group among the forty. For the assembly of vajra-holding spirits Chengguan sets an outline: “The gathering of virtue is complete. The ten clauses divide in two: the first two clauses generally display vow and practice”; and from “they amassed” onward the text “separately displays the marks of that fullness,” which he glosses clause by clause as “first, blessings amass pure works; second, wisdom penetrates the realms of concentration.” The virtue-clause of this one assembly is the longest; most of the remaining assemblies have only a single clause attached.
One general question first: what are all these spirits? The answer is in their names — each presides over one thing: earth, mountains, forests, medicines, crops, rivers, seas, water, fire, wind, space, the directions, night, and day, as well as cities, the place of the Way, the body, and going on foot. These are the rulers of the vessel-world. The order of the list works outward from what is nearest the Buddha’s body: the vajra-holding spirits stand at the Buddha’s side; the bodily-retinue spirits and the foot-faring spirits are tied to the Buddha’s body; the spirits of the place of the Way and the spirits presiding over cities are tied to the location; and only then come mountains and rivers, plants and trees, wind and fire, day and night.
The Assembly of Vajra-Holding Spirits
First the question: with a vajra in hand, whom are they going to strike? The virtue-clause gives the answer: “Wherever any tathāgata dwells, they constantly and diligently stand guard.” Their office is guarding, not conquest. The virtue-clause of this assembly is the longest, and Chengguan outlines it as ten clauses; it can serve as a model for how the forty are to be read. First the vow is stated — “throughout measureless kalpas in the past they constantly gave rise to great vows, vowing always to draw near to the buddhas and make offerings to them”; then the fulfillment of practice — “following the practice of what they vowed, they have already attained perfection and reached the far shore”; then blessing and concentration — “they amassed boundless pure works of blessing, and with respect to the realms practiced within the samādhis they have already understood clearly”; then penetration and entry — “they gained the power of spiritual penetration, dwelling in accordance with the Tathāgata, and entered the inconceivable realm of liberation”; and last the transforming of others — “they manifest their bodies as sentient beings deserve to see them, and show them the way of taming.” Vow, practice, blessing, concentration, penetration, transforming — the line runs from end to end. Landing it: for the guarding to be accomplished, not one of the five stages before it can be missing.
The Assembly of Bodily-Retinue Spirits
The virtue-clause is “in past ages they all accomplished great vows, making offerings to and rendering service to all the buddhas.” First the question: the vow is the same as in the previous assembly, so where is the difference? The previous assembly’s vow was ‘always to draw near and make offerings,’ followed by a long string of the fruits of practice; this assembly says only that they accomplished great vows and made offerings and rendered service — the wording is extremely spare. That the sūtra adds no elaboration here is exactly what shows that the virtues of the forty assemblies are given “as the sense makes convenient, following the differences of kind” — one meaning attached to each according to its kind, and not every one need be complete in all. Landing it: in reading the list, do not rank one above another; look at which kind of virtue is attached to each assembly.
The Assembly of Foot-Faring Spirits
The virtue-clause is “throughout measureless kalpas in the past they drew near to the Tathāgata, following after him and never letting go.” First the question: why are spirits of going on foot given ‘following after and never letting go’? Name and virtue correspond — one who presides over going on foot has his virtue in keeping up and not falling behind. Correcting a misreading: do not read following after as blind obedience; standing beside it is ‘drawing near to the Tathāgata,’ and the one they follow is the Buddha. Landing it: the hardest thing in practice is not the giving rise to the aspiration but the not breaking off; that is exactly what this assembly figures.
The Assembly of Spirits of the Place of the Way
The virtue-clause is “in past ages they met with measureless buddhas, accomplished the power of their vows, and raised up vast offerings.” First the question: what is the virtue of the spirits of the place of the Way? It lies in ‘meeting buddhas’ — being able to meet a buddha’s appearing in the world, and to meet not just one. Meeting a buddha is no accident, and the sūtra ties its cause to “accomplishing the power of their vows.” Landing it: the place of the Way is the place that lets people meet a buddha, and the virtue of this assembly is tied to exactly that.
The Assembly of Spirits Presiding over Cities
The virtue-clause is “throughout measureless inconceivable kalpas they adorned and purified the palace wherein the Tathāgata dwells.” First the question: why do spirits presiding over cities have charge of a palace? A city and a palace are alike vessels in which people dwell, and what this assembly adorns is specifically the dwelling of the Tathāgata. The adornment of the palace within the earlier passage on the adornment of the vessel-world is precisely this assembly’s work. Landing it: the purifying of the outer environment and the purifying of the inner mind are, in this sūtra, two faces of one thing.
The Assembly of Spirits Presiding over the Earth
The virtue-clause is “in past ages they gave rise to deep and weighty vows, vowing constantly to draw near to the buddhas and tathāgatas and to cultivate works of blessing together with them.” First the question: what is the virtue of earth? The sūtra does not say firmness; it says ‘cultivating works of blessing together.’ Earth can bear things up and can bring things forth, and so its virtue lies in accomplishing together with others. Correcting a misreading: do not confuse the spirits presiding over the earth with the ground of the place of the Way in the earlier line “that ground was firm, made of vajra” — that is the adornment of the vessel-world, while this is one kind among the assemblies. Landing it: what earth figures is cultivating together with others and claiming no credit.
The Assembly of Spirits Presiding over Mountains
The virtue-clause is “they all gained the pure eye with respect to all dharmas.” First the question: why is an ‘eye’ attached to mountains? When a mountain is high, one sees far. The virtue of this assembly falls not on the weight and solidity of mountains but on the purity of what is seen. Landing it: raise your view by an inch and the horizon widens by ten feet; what this assembly figures lies in seeing, not in strength.
The Assembly of Spirits Presiding over Forests
The virtue-clause is “they all possess measureless delightful radiance.” First the question: why should a forest have radiance? A forest is a gathering of many trees; one tree does not make a forest. The sūtra ties its virtue to the word ‘delightful’ — not a light that overawes, but a light that makes people glad to come near. Landing it: the Dharma draws people in two ways, by majesty and by delightfulness; this assembly figures the latter.
The Assembly of Spirits Presiding over Medicines
The virtue-clause is “their nature is free of stain, and with benevolence they bless all things.” First the question: where does the virtue of medicine lie? In curing illness — and yet the sūtra says first that ‘their nature is free of stain’: one who can cure others must first be undefiled himself. Then it says ‘with benevolence they bless all things,’ and this is medicine’s intent. Landing it: whoever would rescue others should first ask whether he is not himself still ill.
The Assembly of Spirits Presiding over Crops
The virtue-clause is “there is not one but attains the accomplishment of great joy.” First the question: why is ‘joy’ attached to the spirits of sowing and reaping alone? Sowing and reaping have their planting and their harvest, and the time of harvest is one of great joy. Landing it: practice has its seasons, and between the sowing and the reaping there must be waiting; what this assembly figures is exactly that unhurried joy.
The Assembly of Spirits Presiding over Rivers
The virtue-clause is “they all diligently rouse the intention to benefit sentient beings.” First the question: what have rivers to do with rousing intention? The use of a river lies in flowing, not in standing still; it must run on without ceasing. The words ‘diligently rouse the intention’ deserve weight — benefiting sentient beings does not happen of itself; it is done by rousing the mind and forming the intention. Landing it: a good thought counts only once it has actually been raised.
The Assembly of Spirits Presiding over the Seas
The virtue-clause is “they have all filled their own bodies with the great sea of the Tathāgata’s merits.” First the question: the virtue of the sea lies in its breadth, so why does the text here say ‘filled their own bodies’? What makes the sea a sea is that it can receive, can contain, and does not overflow. This assembly’s virtue lies not in how great they themselves are, but in being able to receive the Tathāgata’s sea of merits entire. Landing it: capacity is not inborn; it shows itself only after it has been filled.
The Assembly of Spirits Presiding over Water
The virtue-clause is “they constantly and diligently rescue and guard all sentient beings and give them benefit.” First the question: water is listed alongside fire, so why is ‘rescuing and guarding’ attached to water alone? Water moistens and flows downward without contending, and its use is in keeping things alive. Correcting a misreading: do not run this together with the river-presiding spirits’ ‘diligently rousing the intention to benefit sentient beings’ — there the weight falls on ‘rousing the intention,’ here on ‘rescuing and guarding’; one is the raising of the mind, the other the sustaining of protection. Landing it: after the mind has been raised, it still has to be held.
The Assembly of Spirits Presiding over Fire
The virtue-clause is “they are all able to display all manner of light, causing the burning distress of sentient beings to be extinguished.” First the question: fire by nature produces heat, so how can it remove burning distress? This is the most worth pondering of all the lines in this passage. What fire manifests is ‘light,’ not scorching heat, and what the light removes is ‘burning distress’ — the heat of the afflictions. Of one and the same fire, take its brightness and it removes distress; take its blaze and it burns the body. Landing it: of one and the same thing, everything turns on which side of it you take.
The Assembly of Spirits Presiding over Wind
The virtue-clause is “they all diligently scatter away the mind of self-conceit.” First the question: why should wind counteract self-conceit? The use of wind is in blowing things apart. Self-conceit is a thing that has been gathered up — a gathering of self, of views, of the wish to surpass others — and one pass of the wind scatters it. Landing it: the mind of conceit need not be pressed down by force; loosen your grip and it disperses.
The Assembly of Spirits Presiding over Space
The virtue-clause is “their minds are all free of stain, vast and bright and clean.” First the question: why should the virtue of space fall upon the ‘mind’? The earlier passage on the teacher beyond thought had already twice used empty space as a simile, taking its containing and its pervading. This assembly’s virtue draws empty space back and speaks of it upon the mind — vast is its measure, bright and clean its quality. Landing it: the greatness of a mind’s measure lies not in how much it can hold but in its keeping no stain.
The Assembly of Spirits Presiding over the Directions
The virtue-clause is “they are able by skillful means to emit light universally, constantly illumining the ten directions, continuing on without break.” First the question: why is this assembly’s virtue-clause strung out in four layers? A direction is a settled bearing. The clause has four layers: first skillful means, then universal emitting, then constant illumining of the ten directions, and last continuing without break. The crux is in those last words — shining brightly is not hard; shining without break is. Landing it: once the direction is right, one still has to walk it a long time.
The Assembly of Spirits Presiding over Night
The virtue-clause is “they all diligently cultivate, taking the Dharma as their delight.” First the question: why are the spirits of night given ‘taking the Dharma as their delight’? Night is when sentient beings sleep, and this assembly alone stays awake and takes its pleasure in the Dharma. The earlier passage on the teacher carries the sense of the ‘long night,’ and the line of night-presiding spirits among those Sudhana visits likewise continues from this. Landing it: when there is no one to talk to, the Dharma is still there — that is taking the Dharma as one’s delight.
The Assembly of Spirits Presiding over Day
The virtue-clause is “they are all able to give rise to faith and understanding in the wondrous Dharma, and constantly together, with diligence, adorn and embellish the palace.” First the question: why do the day spirits also have charge of a palace? This clause has two halves: the first is faith and understanding, the second is adorning. Faith and understanding are within, adorning is without, and the sūtra ties them together with the words ‘constantly together’ — it is done by many working jointly, not by one alone. Landing it: cultivating inner and outer together, and doing it with others — this assembly’s virtue-clause is the plainest of all.
The Gathering, Two: The Eight Assemblies of the Eight Classes and the Four Kings
Chengguan sets an outline here: “Second, the assemblies of the eight classes and the four kings. The text has eight sections: the first four are the miscellaneous kinds; of the latter four, the ones who command are the heaven kings and the ones commanded are the eight classes.” The sūtra has exactly eight assemblies: the first four are the asura kings, the garuḍa kings, the kiṃnara kings, and the mahoraga kings; the latter four are the yakṣa kings, the great dragon kings, the kumbhāṇḍa kings, and the gandharva kings. The names of the heads of those latter four assemblies are listed by the sūtra in order as Vaiśravaṇa the yakṣa king, Virūpākṣa the dragon king, Growth the kumbhāṇḍa king, and Upholder of the Realm the gandharva king — precisely the four heaven kings who command, each leading the class it commands. Chengguan’s outline and the sūtra’s list of names correspond here one to one.
The Assembly of Asura Kings
First the question: what is an asura? Chengguan explains at length: “Asura, also called asuluo — it is only that the Sanskrit sound differs between one region and another. The Vibhāṣā renders it as non-god.” He further cites the Fodi lun, the Treatise on the Buddha-Ground: “They are included within the destiny of the gods, but because they much practice flattery and lack the real practice of a god, they are called non-gods.” The virtue-clause is “they have all already diligently crushed and subdued self-conceit and all the afflictions.” Asuras are known for loving strife and contending for supremacy, and this assembly’s virtue is precisely the crushing of self-conceit — what is cured is exactly the illness of their kind. Landing it: what a person most needs to cultivate is often just what people of his kind are most liable to.
The Assembly of Garuḍa Kings
The virtue-clause is “they have all already accomplished the great power of skillful means, and are well able to rescue and gather in all sentient beings.” First the question: the garuḍa’s nature is to seize and carry off, so why is ‘rescuing and gathering in’ attached to it? Its power of function is unchanged; what has changed is where it is directed — the same pair of talons that can seize is used to rescue and gather in sentient beings. Landing it: an ability in itself is neither good nor evil; what matters is where it is put to use.
The Assembly of Kiṃnara Kings
The virtue-clause is “they all diligently press onward, contemplating all dharmas, their minds constantly glad, sporting in freedom.” First the question: why do vigor and gladness stand in the same clause? This assembly presides over music, and so its virtue-clause closes with ‘glad’ and ‘sporting.’ Yet the sūtra ties the source of that gladness quite clearly — it comes after “contemplating all dharmas.” Landing it: one who has gained strength in the Dharma is at ease, not strained.
The Assembly of Mahoraga Kings
The virtue-clause is “they all diligently cultivate vast skillful means, causing sentient beings forever to cut through the net of delusion.” First the question: why is ‘delusion’ attached to this assembly alone? Mahoragas belong to the great crawling kinds, and their coiling, entangling shape resembles a net. What is cured is delusion, and what is used is vast skillful means. The words ‘forever cut’ deserve weight — it is not untying, it is severing. Landing it: some bonds cannot be loosened and can only be cut.
The Assembly of Yakṣa Kings
At their head is Vaiśravaṇa the yakṣa king. The virtue-clause is “they all diligently guard all sentient beings.” First the question: yakṣas are named for devouring and for being fearsome, so why is guarding attached to them? Read it against the vajra-holding spirits’ “wherever any tathāgata dwells, they constantly and diligently stand guard” — those guard the place where the Buddha dwells, these guard all sentient beings. Landing it: a fearsome power turned into a guarding power is the whole meaning of this assembly.
The Assembly of Great Dragon Kings
At their head is Virūpākṣa the dragon king. The virtue-clause is “there is not one but diligently exerts itself to raise clouds and spread rain, causing the burning distress of sentient beings to be extinguished.” First the question: how does this differ from the fire-presiding spirits’ “causing the burning distress of sentient beings to be extinguished”? Those remove burning distress by light, these dissolve it by cloud and rain — one enters from the side of brightness, the other from the side of moisture, and what is removed is in both cases burning distress. Landing it: for one and the same illness, the gates of cure may be exactly opposite.
The Assembly of Kumbhāṇḍa Kings
At their head is Growth the kumbhāṇḍa king. The virtue-clause is “they all diligently study and cultivate the dharma-gate of no obstruction, and emit great radiance.” First the question: this assembly’s appearance is fearsome — among the names the sūtra lists is “the kumbhāṇḍa king Exceedingly Fearsome” — so why are ‘no obstruction’ and ‘radiance’ attached to it? A fearsome appearance and an unobstructed dharma do not hinder one another, and this is exactly the rule in the prologue’s listing of assemblies: shape and kind are not selected for, and what is attached is always the Dharma. Landing it: do not judge an assembly by its looks.
The Assembly of Gandharva Kings
At their head is Upholder of the Realm the gandharva king. The virtue-clause is “they all give rise to deep faith and understanding in the great Dharma, rejoicing in it and holding it dear, cultivating diligently and without weariness.” First the question: gandharvas preside over music, the same kind as the kiṃnaras, so why is the virtue-clause different? The kiṃnaras’ virtue falls on ‘contemplating dharmas and being glad,’ this assembly’s on ‘faith and understanding in the great Dharma’ — one lies in contemplating, the other in faith. The sequence of the phrases should also be watched: deep faith and understanding, then rejoicing and holding dear, then cultivating diligently without weariness — these are the three stages of faith, delight, and practice. Landing it: if faith does not arise, the delight is false; if the delight is not real, diligent practice is bound to weary.
The Gathering, Three: The Twelve Assemblies of the Gods
Chengguan sets an outline: “Within the text there are first seven sections setting out the gods of the desire realm, and afterwards five sections setting out the gods of the form realm. Of the former, the division is into seven, and here is the first.” The sūtra is exactly so: the divine sons of the moon, the divine sons of the sun, the kings of the Heaven of the Thirty-Three, the kings of the Suyāma Heaven, the kings of the Tuṣita Heaven, the kings of the Heaven of Delight in Emanations, and the kings of the Heaven of Free Enjoyment of Others’ Emanations are the seven sections of the desire realm; the kings of the Great Brahmā Heaven, the kings of the Heaven of Radiant Sound, the kings of the Universally Pure Heaven, the kings of the Heaven of Vast Fruit, and the kings of the Great Sovereign Heaven are the five sections of the form realm.
The Assembly of Divine Sons of the Moon
Chengguan explains the name: “The divine son of the moon: the moon means waning, because it has its waxing and waning.” The virtue-clause is “they all diligently disclose the jewel in the minds of sentient beings.” First the question: the moon wanes, so how can it disclose the jewel of the mind? The moon’s light is soft and belongs to the night; it does not dazzle, and yet by it one can see. The words “the jewel of the mind” deserve weight — the sūtra does not speak of giving but of disclosing; the jewel is already there in the minds of sentient beings. Landing it: to teach someone is not to pour something in, but to bring to light what he already has.
The Assembly of Divine Sons of the Sun
The virtue-clause is “they all diligently cultivate, benefiting sentient beings and increasing their wholesome roots.” First the question: how does this differ from the divine sons of the moon? The moon lies in disclosing, the sun in increasing. One reveals, the other nourishes, and the two assemblies of sun and moon make a pair. This assembly lists eleven names. Landing it: after something has been seen, there must still be what makes it grow.
The Assembly of Kings of the Heaven of the Thirty-Three
At their head is the heaven king Śakra Indra. The virtue-clause is “they all diligently set in motion the vast undertakings of every world.” First the question: why should heaven kings have charge of ‘the undertakings of the world’? The Heaven of the Thirty-Three is the summit of the earth-dwelling gods of the desire realm and is nearest to the human world, so what it administers is precisely worldly affairs. This assembly lists eleven names, one more than the usual rule. Landing it: the dharma that goes beyond the world does not obstruct the undertakings of the world, and this assembly is the proof.
The Assembly of Kings of the Suyāma Heaven
The virtue-clause is “they all diligently cultivate vast wholesome roots, their minds constantly glad and content.” First the question: how does ‘glad and content’ differ from the crop-presiding spirits’ ‘accomplishment of great joy’ earlier? That is the joy of harvest, this the joy of contentment — being already sufficient without awaiting more. Landing it: those whose wholesome roots are cultivated most widely are, on the contrary, the readiest to be satisfied; the sense of insufficiency comes mostly from not having cultivated deeply.
The Assembly of Kings of the Tuṣita Heaven
At their head is the heaven king Contentment. The virtue-clause is “they all diligently recollect and uphold every name possessed by all the buddhas.” First the question: why is ‘recollecting and upholding the buddhas’ names’ attached to this assembly alone? Tuṣita is the heaven where bodhisattvas of the final birth dwell, and so it is nearest to buddhahood. Recollecting and upholding a name is the simplest of practices and also the hardest not to break off. Landing it: among the dharma-gates some are elaborate and some simple, and the simple kind has to be held up by the word ‘constantly.’
The Assembly of Kings of the Heaven of Delight in Emanations
The virtue-clause is “they all diligently tame all sentient beings, causing them to attain liberation.” First the question: this heaven takes its pleasure in emanating its own five desires, so why is its virtue-clause the taming of sentient beings? One who can transform things for himself is precisely fit to use that for taming others — the power of transformation turned toward liberation. This assembly lists eleven names. Landing it: a person’s strong point, if it is not turned toward others, is no more than self-amusement.
The Assembly of Kings of the Heaven of Free Enjoyment of Others’ Emanations
The virtue-clause is “they all diligently cultivate the vast dharma-gate of sovereign skillful means.” First the question: the Heaven of Free Enjoyment of Others’ Emanations is the summit of the desire realm, and its king is the place the world calls the demon king — so why is it listed in the Dharma assembly? The prologue’s listing of assemblies does not select for shape and kind, and what is attached is only the Dharma; what is attached to this assembly is ‘sovereign skillful means.’ Landing it: to be free amid what others have emanated — if that kind of power is used upon the Dharma, it is skillful means.
The Assembly of Kings of the Great Brahmā Heaven
At their head is the heaven king Śikhin. The virtue-clause is “they are all complete in great loving-kindness, taking pity on sentient beings, unfolding their light to shine universally, and causing them to attain gladness.” First the question: entering the first section of the form realm, why does the virtue-clause single out ‘great loving-kindness’? Brahmā gods have as their nature the purity of being free of desire, and only after desire is left behind can the mind of loving-kindness be unmixed. The sequence of the four phrases is: complete in kindness, taking pity, unfolding light, causing gladness — from within outward. Landing it: loving-kindness is not an emotion; it is the natural surplus of strength that follows upon being free of desire.
The Assembly of Kings of the Heaven of Radiant Sound
The virtue-clause is “they all abide in the unobstructed dharma-gate of vast stillness and joyful ease.” First the question: this heaven uses light in place of speech, so why does its virtue-clause fall on ‘stillness and joyful ease’? Without speech there is quiet, and after quiet come gladness and ease — and this gladness is ‘unobstructed.’ Correcting a misreading: stillness is not the absence of feeling; what is joined to it here is precisely gladness and ease. Landing it: within a real quiet there is joy; if there is only dullness, that is not stillness.
The Assembly of Kings of the Universally Pure Heaven
The virtue-clause is “they have all already come to abide in the vast dharma-gate, and within the various worlds diligently raise up benefit.” First the question: if they already ‘abide,’ why do they also ‘diligently raise up benefit’? The two halves of this clause are exactly the pair of stopping and acting, abiding and going. This assembly lists eleven names. Landing it: to abide is not to come to a halt; it is to have found firm footing so that work can be done.
The Assembly of Kings of the Heaven of Vast Fruit
The virtue-clause is “there is not one but takes the dharma of stillness as its palace and abides therein.” First the question: what does it mean to take the Dharma as a palace? A palace is the vessel one dwells in, and what this assembly dwells in is not a thing but the dharma of stillness. Read against the adornment of the palace in the earlier passage on the vessel-world: one is a vessel that is manifested, the other a dharma that is dwelt in. Landing it: where a person really lives is shown by where his mind is at rest.
The Assembly of Kings of the Great Sovereign Heaven
This is the last of the forty assemblies, and also the summit of the form realm. Chengguan has a discrimination here: “The kings of the Great Sovereign Heaven. Further, within the three vehicles this is set up as a pure land, the dwelling of the reward body; but taking the reality, it is only the fruit of the recompense gathered by a bodhisattva of the tenth ground, who mostly acts as king there.” The virtue-clause is “they all diligently contemplate the dharma of no marks, and are equal in all they do,” which Chengguan glosses: “In the virtue: at the summit of the three realms, without the markless there is no going beyond. It is not sought apart from marks, and therefore all they do is equal.” Having reached the summit of the three realms, without the dharma of no marks there is no getting past; and the reason equality is possible is precisely that it is not sought apart from marks. Landing it: the lesson at the highest place is to put down the word ‘high’ as well.
The Last Line of the Fascicle: Equal in All They Do
With the forty assemblies listed out, fascicle one stops at the single line “they all diligently contemplate the dharma of no marks, and are equal in all they do.” Chengguan closes the whole outline of the gathering here, and adds a line of the greatest importance: “Yet the explanations of names and praises of virtue above are mostly given as the sense makes convenient, following the differences of kind; if one speaks of the actual virtues, there is not one that they do not have in common, and all may be sought in the empty. The cloud-gathering of the sea of assemblies is finished.”
First the question: with one virtue to each of the forty assemblies, does that mean the fire-presiding spirits can only remove burning distress and the wind-presiding spirits can only scatter self-conceit? Chengguan says it plainly — the explanations of names and praises of virtue above are mostly spoken as the sense makes convenient, following the differences of kind; if one speaks of the actual virtues, there is “not one that they do not have in common.” Every assembly is complete in all the virtues; it is only that the sūtra attaches one meaning to each so that people can see clearly.
Correcting a misreading: so do not read this list as a table of divided labor. Nor should one suppose that having read the forty virtues one has exhausted them — the words “all may be sought in the empty” say that none of these virtues is a solid thing that can be grasped.
Landing it: only now is the way of reading the list complete. The forty assemblies each send forth one virtue to adorn this one awakening, and virtue by virtue they have all in common; and so this awakening is not the affair of Śākyamuni alone, but one event brought about together by the rulers of the three worlds who have come. That is exactly why the chapter is called “The Wondrous Adornments of the Rulers of the Worlds.”
Lineage
The interpretation of the chapter’s name has from of old been made by each master on the basis of his own recension. What Chengguan commented on is the eighty-fascicle recension, and in the Yanyi chao he glosses the two words ‘rulers of the worlds’ character by character: world means the worlds, that is, the three worlds — the world of sentient beings, the vessel-world, and the world of correct awakening in wisdom; ruler means a sovereign, and the Buddha together with the various kings, and the earth spirits and water spirits, the forest spirits and mountain spirits, are the rulers of the vessel-world; the heaven kings, dragon kings, yakṣa kings and the rest are the rulers of the world of sentient beings; the Tathāgata is the ruler of the world of correct awakening in wisdom, and also transforms the first two in general and commands all three throughout, and so they are together called rulers of the worlds. The two words ‘wondrous adornment’ he ties down just as clearly: this adornment likewise sets out the dharma-gates of the three kinds of world as that which adorns, restricted to the rulers alone. The three great sections of this passage — the adornment of the vessel-world, the virtues of the teacher, and the listing of the forty assemblies — are precisely the three worlds each sending forth their rulers to come and adorn together.
Li Tongxuan comments on the same eighty-fascicle recension, yet says something different. He says that as for the chapter “The Wondrous Adornments of the Rulers of the Worlds,” bodhisattvas who manifest birth are all rulers of the worlds, and because they arrive together at the ocean-assembly it is called wondrous adornment — Chengguan’s ‘ruler’ runs through the Buddha and the various kings, while Tongxuan’s ‘ruler’ is spoken of with respect to bodhisattvas manifesting birth. What the two masters take as the ruler is not the same; both are recorded without adjudication.
Zhiyan and Fazang commented on the sixty-fascicle recension, in which this chapter is named “The Pure Eye of the World.” Zhiyan glosses it saying that the pure eye of the world means the three worlds — the times, the vessel, and the rest; and he brings out a simile: when the Tathāgata had not yet appeared in the world there was no good guide and so it was as if blind, and now that the Buddha has appeared and manifests the purity of self and others, it is like a clear eye. He also judges the place of this chapter, saying that as for “the pure eye of the world,” this ought to be named the preface. As for Fazang, within the range recorded in this passage only his outline of the six fulfillments in the common manner is to be seen; his section on the interpretation of the name does not fall within the range recorded, and this is noted as a gap according to fact. He divides the prologue of the sixty-fascicle recension into three — the first four words are attesting alone, from “at one time” onward runs through both prefaces, and from “the earth quaked” onward is the arousing preface alone — which differs from Chengguan’s division on the eighty-fascicle recension into “first the attesting preface, and after, from ‘at that time, the Tathāgata’s place of the Way,’ the arousing preface.” Each of the two masters’ opening line for the arousing preface follows his own recension. All these divergences are the settled sayings of the ancient worthies, recorded without adjudication.
The number of divisions in the outlines also differs. Fazang brings out Master Dayuan’s division of this sūtra into four parts — the first chapter named the part of conditioned arising that purifies the capacity; the “Vairocana” chapter named the part that marks the doctrine and spurs the will; from the “Names” chapter down to the eighth gathering named the part that displays the path and spurs cultivation; and the verses spoken by Samantabhadra at the very end named the part of entrustment and circulation — while he himself sets up a further division into five, taking the first chapter as the part on the causes and conditions of the teaching’s arising. As for the number of gatherings and of chapters, Fazang, on the sixty-fascicle recension, gives seven places and eight gatherings and thirty-four chapters; Li Tongxuan, on the eighty-fascicle recension, says that this sūtra has in all the excellent canon of forty chapters. The eighty-fascicle Avataṃsaka that is the base recension here in fact has thirty-nine chapters; this is recorded according to fact and not adjudicated.
Reading straight on, what follows this passage is “at that time, the sea of assemblies at the Tathāgata’s place of the Way had all gathered like clouds,” which Chengguan outlines as “the part that extols and praises the virtues,” saying that it “is likewise the arousing preface.” From there the forty assemblies each obtain a dharma-gate and, borne by the Buddha’s awesome power, speak verses in praise of him. This passage only lists names and does not speak of the dharma-gates — the words “gate of liberation” do not occur even once in this passage, and within chapter one this sentence-pattern first appears in the next passage’s “the great sovereign heaven king Wondrous Flame Sea obtained the gate of liberation of the power of the still skillful means of the Dharma realm and the realm of empty space.” By the “Entry into the Dharma Realm” chapter, the good friends whom Sudhana visits each confer one gate, and the sentence-pattern belongs to the same line: in chapter one the various assemblies each obtain one gate and together adorn one buddha; in that chapter the various friends each confer one gate and together complete one visit. Both open gate by gate, the one in the prologue, the other in realization.
Looking further on, what appears in this passage is the adornment of the vessel-world of one site of awakening; by the “Flower Treasury World” chapter, what appears is the disposition of the flower-treasury adorned ocean of worlds and the differences within the net of buddha-fields. One is near and one far, one small and one great, and yet what they adorn is one and the same awakening.
考據Apparatus
本節為八十華嚴全經之起首。一句「如是我聞」以下，六成就具足；次廣陳菩提場之器界莊嚴四事；次讚教主難思之德；次臚列與會之四十眾——菩薩眾一，異類神眾與八部四王眾及諸天眾三十九。三十九眾之句式一律：標數、「所謂」列名（唯菩薩眾作「其名曰」列名）、「如是等而為上首」、繫一句（或十句）往昔因行之德。眾之列名逐眾實計，三十五眾各十名，四眾各十一名（日天子·三十三天王·化樂天王·遍淨天王），菩薩眾二十名。澄觀《疏》以「眾海雲集竟」〔T35n1735 0541a06〕結此段，次科「稱揚讚德分」〔0541a14〕即次節之界——疏之科界與本節之界正相當。本段通篇為經家敘事，無一句經中人物之直說語，亦無偈頌。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| 底本 T279 三十九品 | 品一 世主妙嚴品·第一會 菩提場·卷一〔T10n0279 0001b25〕–〔0005b20 前〕；起句「如是我聞：一時，佛在摩竭提國阿蘭若法菩提場中，始成正覺。」〔T10n0279 0001b26〕，訖句「皆勤觀察無相之法，所行平等。」〔0005b15〕；次節起於卷二「爾時，如來道場眾海，悉已雲集」〔0005b24〕 |
| 澄觀《華嚴經疏》大科 | 「就文分二：初此土序、二結通十方無盡世界序。」〔T35n1735 0528b22〕；「初中復二：初證信序、後『爾時如來道場』下發起序。」〔0528b23〕 |
| 澄觀 五分科 | 「依三分二序，然此經體勢少異故，依五分釋文，而合後二名依人證入。」〔T35n1735 0528c19〕；五分之第一即『舉果勸樂生信分』，本品在其中——「就第一舉果分中，或科為十：一教起因緣分，即初一品」〔0528c20〕。『教起因緣分』之名出法藏「今更尋下文，總長分為五：初品是教起因緣分」〔T35n1733 0125b06〕，澄觀取之為十科之第一 |
| 澄觀 六成就 | 「今依《智論》，開初總顯已聞。作信聞二種，為六成就：一信、二聞、三時、四主、五處、六眾。」〔T35n1735 0528c14〕；又出《佛地論》五事之科「一總顯已聞、二教起時分、三別顯教主、四彰教起處、五顯所被機」〔0528c12〕 |
| 澄觀 眾集逐科 | 器界嚴〔T35n1735 0530b07〕→ 菩提身〔0531c18〕→ 菩薩眾行德〔0536a26〕〔0537a19〕→ 執金剛神眾攝德〔0537c29〕→ 八部四王眾〔0538c20〕→ 諸天眾〔0539c26〕→ 「眾海雲集竟」〔0541a06〕 |
| 法藏《探玄記》（六十華嚴疏） | 釋 60〈世間淨眼品〉：「於中有三十四品：初一品是序分，〈盧舍那品〉下明正宗。」〔T35n1733 0125a20〕；五分科「今更尋下文，總長分為五：初品是教起因緣分」〔0125b06〕；序分再分「就初序分之中，分為二：初明此土中序分、二明十方無盡世界中序分。」〔0125b13〕 |
| 智儼《搜玄記》 | 釋 60 品名，不逐段細科；「言世間淨眼者，此應名序」〔T35n1732 0015a09〕 |
| 李通玄《新華嚴經論》 | 釋 80 品名並立十門總綱〔T36n1739 0721b14〕〔0721b19〕；於本段無逐眾之釋文 |
| 六十華嚴 T278 對位 | 品一 世間淨眼品之一〔T09n0278 0395a06〕–〔0401a05 前〕；科段切法與 80 不同，詳目四 |
分名之所從來——「教起因緣分」「舉果勸樂生信分」等五分之名，出於法藏而澄觀承之：
「今更尋下文，總長分為五：初品是教起因緣分；二〈舍那品〉中一周問答，名舉果勸樂生信分；三從第二會至第六會來一周問答，名修因契果生解分；四第七會中一周問答，名託法進修成行分；五第八會中一周問答，名依人入證成德分。」〔T35n1733 0125b06〕
法藏並自陳其所以不增減：「此五分皆依前起後，文次相生、義理周足，是故不增減也。」〔T35n1733 0125b12〕經文本身無此五名。
證信序與發起序之界——澄觀以「爾時如來道場」一句為界〔T35n1735 0528b23〕，該句在經為卷二之首「爾時，如來道場眾海，悉已雲集」〔T10n0279 0005b24〕，正在本節之外。故本節全屬證信序。惟六成就之『文局』『義通』，澄觀別有一辨：
「然信聞二事，文局初首，義通九會；時主二種，文義俱通；處眾二事，文義俱局。隨相則爾，約實互融。」〔T35n1735 0528c16〕
眾集之三大段（澄觀逐字·與經文實計相對）——
| 疏之科 | 疏文 | 出處 | 經文實計 |
|---|---|---|---|
| 執金剛神眾攝德 | 「攝德圓滿。十句分二：初二句總彰願行。」 | 〔T35n1735 0537c29〕 | 執金剛神眾以下雜類神眾共十九眾（執金剛神·身眾神·足行神·道場神·主城神·主地神·主山神·主林神·主藥神·主稼神·主河神·主海神·主水神·主火神·主風神·主空神·主方神·主夜神·主晝神） |
| 八部四王眾 | 「第二八部四王眾。文有八段，前四雜類；後四能統是天王、所統是八部。」 | 〔T35n1735 0538c20〕 | 經文正八眾：阿脩羅王·迦樓羅王·緊那羅王·摩睺羅伽王（前四）；夜叉王·諸大龍王·鳩槃荼王·乾闥婆王（後四）。後四之上首名依次為毘沙門夜叉王·毘樓博叉龍王·增長鳩槃荼王·持國乾闥婆王〔T10n0279 0004b01〕〔0004b07〕〔0004b13〕〔0004b21〕 |
| 諸天眾 | 「文中，先有七段明欲界天、後有五段明色界天。前中即分為七，今初。」 | 〔T35n1735 0539c26〕 | 欲界正七眾：月天子·日天子·三十三天王·須夜摩天王·兜率陀天王·化樂天王·他化自在天王。色界正五眾：大梵天王·光音天王·遍淨天王·廣果天王·大自在天王 |
十九＋八＋十二＝三十九眾，加菩薩眾一，合四十眾——與經文「如是等而為上首」四十見之數相符。
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 摩竭提國 | magadha（古傳音寫） | 「佛在摩竭提國阿蘭若法菩提場中」〔T10n0279 0001b26〕 | 成道之國名。六十華嚴同作「摩竭提國」〔T09n0278 0395a07〕 |
| 阿蘭若法菩提場 | 阿蘭若＝araṇya（古傳音寫） | 同上 | 成道之處。六十華嚴此處作「寂滅道場」〔T09n0278 0395a07〕，二本以音寫與義譯相對 |
| 始成正覺 | — | 「始成正覺」〔T10n0279 0001b27〕 | 時成就兼主成就。澄觀釋「成最正覺」曰「成最正覺，示能覺智。開悟稱覺，離倒為正，至極名最」〔T35n1735 0531c21〕 |
| 毘盧遮那 | vairocana（古傳音寫） | 「往昔皆與毘盧遮那如來共集善根」〔T10n0279 0002a25〕 | 本經之教主名。六十華嚴此處作「皆是盧舍那佛宿世善友」〔T09n0278 0395b19〕 |
| 普賢 | samantabhadra（古傳音寫） | 「普賢菩薩摩訶薩」〔T10n0279 0002a12〕 | 菩薩眾之上首。六十華嚴同列於首作「普賢菩薩、普德智光菩薩」〔T09n0278 0395b11〕 |
| 世主 | — | 品名「世主妙嚴品」 | 澄觀《演義鈔》釋曰「世謂世間，即三世間：一謂眾生世間、二器世間、三智正覺世間。主謂君主，即佛及諸王、地神水神、林神山神，即器世間主。天王龍王、夜叉王等，即眾生世間主。如來即智正覺世間主，亦總化上二、遍統前三，故云並稱世主。」〔T36n1736 0015a21〕 |
| 妙嚴 | — | 品名「世主妙嚴品」 | 《演義鈔》曰「疏『法門依正俱曰妙嚴』者，此嚴亦說三種世間法門為能嚴，唯局於主。」〔T36n1736 0015a26〕 |
| 佛世界微塵數 | — | 「復有佛世界微塵數執金剛神」〔T10n0279 0002b13〕 | 眾數之表法。經文用五種數目語：佛世界微塵數·無量·無數·不可思議數·不可數；唯菩薩眾作「十佛世界微塵數」〔0002a11〕，加一「十」字 |
| 執金剛神 | — | 「復有佛世界微塵數執金剛神」〔T10n0279 0002b13〕 | 六十華嚴此眾作「金剛力士」〔T09n0278 0395c06〕 |
| 阿脩羅 | asura（澄觀傳音「阿素落」） | 「復有無量阿脩羅王」〔T10n0279 0003c29〕 | 澄觀曰「阿修羅，亦云阿素落，梵音楚夏耳。《婆沙》譯為非天。」〔T35n1735 0538c22〕，又引「《佛地論》云『天趣所攝，以多行諂媚，無天實行，故曰非天。』」〔0538c23〕 |
| 迦樓羅 | garuḍa（古傳音寫） | 「復有不可思議數迦樓羅王」〔T10n0279 0004a07〕 | 八部之一 |
| 緊那羅 | kiṃnara（古傳音寫） | 「復有無量緊那羅王」〔T10n0279 0004a15〕 | 八部之一 |
| 摩睺羅伽 | mahoraga（古傳音寫） | 「復有無量摩睺羅伽王」〔T10n0279 0004a22〕 | 八部之一 |
| 鳩槃荼 | kumbhāṇḍa（古傳音寫） | 「復有無量鳩槃荼王」〔T10n0279 0004b13〕 | 八部之一；上首為增長鳩槃荼王 |
| 乾闥婆 | gandharva（古傳音寫） | 「復有無量乾闥婆王」〔T10n0279 0004b21〕 | 八部之一；上首為持國乾闥婆王 |
| 月天子 | — | 「復有無量月天子」〔T10n0279 0004b28〕 | 澄觀釋名曰「月天子，月者缺也，有虧缺故。」〔T35n1735 0539c28〕 |
| 大自在天王 | — | 「復有無數大自在天王」〔T10n0279 0005b10〕 | 眾集之末眾。澄觀曰「大自在天王。又三乘中立此為淨土，是報身所居；約實但是第十地菩薩攝報之果，多作彼王耳。」〔T35n1735 0541a01〕 |
三、譬喻·修辭
| 喻 | 經文 | 出處 | 所顯 |
|---|---|---|---|
| 眾如雲 | 「摩尼寶內，有諸菩薩，其眾如雲，俱時出現。」 | 〔T10n0279 0001c08〕 | 眾之多而無迹 |
| 垂蔭如雲 | 「寶葉扶踈，垂蔭如雲」 | 〔T10n0279 0001c05〕 | 菩提樹之覆廕 |
| 流光如雲 | 「諸莊嚴具流光如雲，從宮殿間萃影成幢。」 | 〔T10n0279 0001c13〕 | 宮殿嚴 |
| 虛空含像 | 「譬如虛空具含眾像，於諸境界無所分別」 | 〔T10n0279 0001c28〕 | 佛智之無分別而含容 |
| 虛空普遍 | 「又如虛空普遍一切，於諸國土平等隨入。」 | 〔T10n0279 0001c29〕 | 佛身之普遍而平等 |
| 日輪出 | 「菩薩眾中威光赫奕，如日輪出，照明世界。」 | 〔T10n0279 0002a01〕 | 教主於眾中之相 |
| 眾福大海 | 「三世所行，眾福大海，悉已清淨」 | 〔T10n0279 0002a02〕 | 因行之積 |
| 布大雲 | 「演一切法，如布大雲。」 | 〔T10n0279 0002a04〕 | 說法之普霑 |
| 辯才如海 | 「辯才如海，廣大無盡」 | 〔T10n0279 0002a28〕 | 菩薩眾之德 |
| 如來善根海 | 「皆從如來善根海生」 | 〔T10n0279 0002a26〕 | 菩薩眾所從生 |
| 功德大海充身 | 「悉以如來功德大海充滿其身」 | 〔T10n0279 0003b11〕 | 主海神眾之德 |
| 眾海雲集 | 澄觀科名「眾海雲集」 | 〔T35n1735 0541a06〕 | 海喻其深廣·雲喻其無迹而集 |
海與雲二喻貫穿本段：眾曰海、集曰雲、光曰雲、葉曰雲、法曰雲。此一喻系至次節之首句「爾時，如來道場眾海，悉已雲集」〔T10n0279 0005b24〕正面標出。
四、異譯對勘
底本 T10n0279（實叉難陀·八十華嚴）↔ T09n0278（佛馱跋陀羅·六十華嚴〈世間淨眼品〉之一）。全錄不判。
句一 開經與處
| 八十 | 六十 |
|---|---|
| 「如是我聞：一時，佛在摩竭提國阿蘭若法菩提場中，始成正覺。」〔T10n0279 0001b26〕 | 「如是我聞：一時，佛在摩竭提國寂滅道場始成正覺。」〔T09n0278 0395a07〕 |
處之名，八十作音寫兼義（「阿蘭若法菩提場」），六十作純義譯（「寂滅道場」）。
句二 地嚴之首
| 八十 | 六十 |
|---|---|
| 「其地堅固，金剛所成；上妙寶輪，及眾寶華、清淨摩尼，以為嚴飾」〔T10n0279 0001b27〕 | 「其地金剛具足嚴淨，眾寶雜華以為莊飾，上妙寶輪圓滿清淨」〔T09n0278 0395a08〕 |
句三 教主名
| 八十 | 六十 |
|---|---|
| 「此諸菩薩，往昔皆與毘盧遮那如來共集善根，修菩薩行」〔T10n0279 0002a25〕 | 「與如是等諸菩薩俱，皆是盧舍那佛宿世善友」〔T09n0278 0395b19〕 |
句四 列眾之定型句
| 八十 | 六十 |
|---|---|
| 「復有佛世界微塵數執金剛神，所謂：妙色那羅延執金剛神……如是等而為上首，有佛世界微塵數」〔T10n0279 0002b13〕 | 「復有佛世界微塵數金剛力士，其名曰：堅固光耀力士、日光耀力士……與如是等諸力士俱」〔T09n0278 0395c05〕 |
八十之三段式為『復有＋數＋眾名，所謂＋列名，如是等而為上首＋數＋德句』；六十之三段式為『復有（復與）＋數＋眾名，其名曰＋列名，與如是等……俱（如是一切）＋德句』。眾名亦異：八十「執金剛神」，六十「金剛力士」〔T09n0278 0395c06〕。
句五 菩薩眾之德句
| 八十 | 六十 |
|---|---|
| 「慧眼明徹，等觀三世；於諸三昧，具足清淨；辯才如海，廣大無盡」〔T10n0279 0002a27〕 | 「慧眼清淨，等觀三世，於諸三昧具足明淨；辯才大海深廣無盡」〔T09n0278 0395b21〕 |
二本此數句對位最密，僅『明徹／清淨』『具足清淨／具足明淨』『辯才如海廣大無盡／辯才大海深廣無盡』之字異。
句六 諸神眾德句三例
| 眾 | 八十 | 六十 |
|---|---|---|
| 主方神 | 「能以方便，普放光明，恒照十方，相續不絕。」〔T10n0279 0003c14〕 | 「皆能善照一切眾生。」〔T09n0278 0396a29〕 |
| 主夜神 | 「皆勤修習，以法為樂。」〔T10n0279 0003c21〕 | 「於助道法深重愛樂。」〔T09n0278 0396b04〕 |
| 主晝神 | 「皆於妙法能生信解，恒共精勤嚴飾宮殿。」〔T10n0279 0003c27〕 | 「皆悉信樂正法莊嚴。」〔T09n0278 0396b09〕 |
句七 阿脩羅眾之名
| 八十 | 六十 |
|---|---|
| 「復有無量阿脩羅王，所謂：羅睺阿脩羅王、毘摩質多羅阿脩羅王」〔T10n0279 0003c29〕 | 「復與無量阿修羅神俱，其名曰：羅睺羅王、毘摩質多羅王」〔T09n0278 0396b09〕 |
八十標「王」而六十標「神」，列名亦八十繫類名於下（『某某阿脩羅王』）、六十但云『某某王』。
眾序與科段之異
六十本此段眾序為金剛力士→道場神→諸龍神→諸地神……〔T09n0278 0395c05〕〔0395c15〕〔0395c20〕〔0395c23〕，八十本則執金剛神→身眾神→足行神→道場神→主城神→主地神……〔T10n0279 0002b13〕以下。六十本此段之列名數亦不齊（如道場神九名〔T09n0278 0395c15〕），八十本則三十五眾各十名、四眾各十一名、菩薩眾二十名。
又六十本〈世間淨眼品〉之一（〔T09n0278 0395a06〕–〔0401a05〕前）於眾集列名之後即接諸天王承佛神力所說之偈頌，眾集與讚佛偈交錯編在同一卷內；八十本則列名（本節）與得法讚佛之偈（次四節）分屬不同卷次。此為二本體裁之大異，全錄不判。
五、宗義之經據〔眼〕
(一) 三世間主俱來作嚴——品名即宗。本品何以名「世主妙嚴」？澄觀《演義鈔》釋之最明：
「此釋世主。世謂世間，即三世間：一謂眾生世間、二器世間、三智正覺世間。主謂君主，即佛及諸王、地神水神、林神山神，即器世間主。天王龍王、夜叉王等，即眾生世間主。如來即智正覺世間主，亦總化上二、遍統前三，故云並稱世主。」〔T36n1736 0015a21〕
本節之三段——菩提場之器界嚴、教主難思之德、四十眾之列名——正是三世間各出其主而俱來莊嚴。器界之主是諸地水林山之神，眾生世間之主是天王龍王夜叉王等，智正覺世間之主是如來。品名之「妙嚴」，鈔繫之曰「此嚴亦說三種世間法門為能嚴，唯局於主」〔T36n1736 0015a27〕。
(二) 器界嚴即染顯淨。澄觀於菩提場莊嚴一段立一斷語：
「今初器界嚴者，即廣於前場之嚴，顯成前覺之妙，異於餘經之處。」〔T35n1735 0530b08〕 「於中四事各十種嚴，明即染顯淨」〔T35n1735 0530b09〕
「異於餘經之處」一句，是華嚴序分與他經序分之分際所在——他經序但標處所，此經廣陳器界；而所以廣陳，疏繫其義曰「顯成前覺之妙」，非為誇飾。四事即地嚴·樹嚴·宮殿嚴·師子座嚴，澄觀所繫之十種嚴，經文於此四事之下逐事鋪陳。
(三) 依正不二·眾為輔翼。澄觀於三世間之相攝有一句：
「三中前二即如來依正，眾即淨土輔翼不空。」〔T35n1735 0530b07〕
眾集之所以入序分而佔一卷之長，義在於此——眾非陪襯，是淨土之所以不空。
(四) 三世間自在相與結通十方。法藏於品末結通段釋曰：
「上來唯明一世界三世間自在相竟。」〔T35n1733 0146b11〕 「前中佛坐道場者，牒智正覺及器，此二果德融遍十方，義相顯故，不別釋也。眾生世間同果普遍，義相隱故，是故別釋。」〔T35n1733 0146b14〕
此段雖在品末（本節之外），其所判之「一世界三世間」正是本節所陳之三事。
(五) 六成就之文局義通。澄觀不以六成就為死格，於『文局』『義通』之間立一辨〔T35n1735 0528c18〕，末以「隨相則爾，約實互融」收。此語為華嚴讀序分之根本一著——序非一經之外殼，序即一經之相攝。
(六) 眾德之互有。澄觀於眾集科末收之曰：
「然上釋名歎德，多從義便，以順類殊；若約實德，無不互有，皆可虛求。眾海雲集竟。」〔T35n1735 0541a04〕
四十眾各繫一德（主火神除熱惱、主風神散我慢、主水神救護……），澄觀明言此乃「從義便，以順類殊」；若約實德則「無不互有」。此即華嚴主伴互攝之義於眾集段之落處。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
證信序六義——澄觀列證信序之所以者六：一為異外道〔T35n1735 0528b27〕、二為息諍論〔0528b28〕、三為離增減過〔0528c02〕、四為斷眾疑〔0528c05〕、五為生信〔0528c10〕、六為順同三世佛〔0528c11〕。其第二引《智度論》曰「若不推從佛聞，言自制作，則諍論起，故今廢我從聞。聞從佛來，故經傳歷代妙軌不輟。」〔T35n1735 0528b29〕；第三引《佛地論》曰「應知說此如是我聞，意避增減異分過失。謂如是法我親從佛聞，文義決定，非謂傳聞有增減失。」〔0528c03〕；第四引真諦所引律曰「結集法時，阿難昇座變身如佛。眾起三疑，一疑大師涅槃重起；二疑他方佛來；三疑阿難轉身成佛。說此如是我聞，三疑頓斷。既言我聞，即非佛明矣。」〔0528c06〕。
菩提身之總別——「文分為二：先總、後別。今初總辯。即菩提身具無盡德，為世所尊。」〔T35n1735 0531c18〕；又曰「座相現時，身即安處，智處諸法無前後故。」〔0531c19〕
菩薩眾行德之三分——「初中亦三：一自利行圓、二利他行滿、三證理位極。」〔T35n1735 0536a26〕；「今初，有三句：一諸度行滿，謂六度十度八萬四千，多劫積集究盡事理，故云圓滿。」〔0536a27〕；「二『慧眼』下，十眼明徹分別名慧，照矚稱眼。」〔0536a29〕。復判勝進果行「明勝進果行，分二：一得果法、二起果用。」〔0537a19〕
執金剛神眾之十句——「攝德圓滿。十句分二：初二句總彰願行。」〔T35n1735 0537c29〕；「由昔願力得預法會，常為親侍，由今行滿故能遍侍。後『積集』下，別顯滿相。一福積淨業、二智達定境。」〔0538a01〕
八部四王眾之八段——「第二八部四王眾。文有八段，前四雜類；後四能統是天王、所統是八部。」〔T35n1735 0538c20〕
諸天眾之七五——「文中，先有七段明欲界天、後有五段明色界天。前中即分為七，今初。」〔T35n1735 0539c26〕
末眾之德——「德中，三界之頂，非無相不超。非離相求，故所行平等。」〔T35n1735 0541a03〕
法藏《探玄記》T35n1733（六十華嚴疏）
會品之數——「今此三萬六千偈經，有七處八會，謂人中三處、天上四處為七，重會普光為八會。」〔T35n1733 0125a18〕
大遠法師四分之科——「又大遠法師分此經為四分：初品，名緣起淨機分；二〈舍那品〉，名標宗策志分；三〈名號品〉下至第八會來，名顯道策修分；四末後普賢所說偈，名屬累流通分。」〔T35n1733 0125b03〕；法藏更立五分〔0125b06〕而承之。
五事與六成就之兩科——「又依《佛地論》分為五：一總顯已聞、二教起時、三顯教主、四教起處、五教所被機。依《法華論》等，有六成就：一信、二聞、三時、四主、五處、六眾。」〔T35n1733 0125b22〕
流通有無之四義——法藏設問「若爾，何得便有序分？」答曰「以有見聞通趣入故，有始為序；以所入無極故，無終流通。如修生佛果，有始無終。」〔T35n1733 0125a25〕
智儼《搜玄記》T35n1732（釋 60 品名）
「世間淨眼者，謂時中器等三世間也。及能況之相，又體用差別，故現世無礙無染況淨眼。」〔T35n1732 0015a06〕；又曰「亦可如來未出世，無善導故如盲；佛今出世，現自他淨，喻明眼耳。」〔0015a08〕；並判品位曰「言世間淨眼者，此應名序，但今之時會並是勝流入佛眾海數，德居淨域塵所不染，出自天真，信非有為，故託以顯至極圓道緣起之妙，不捨生死而無沾污，是以就事為目，故曰世間淨眼。」〔0015a09〕
李通玄《新華嚴經論》T36n1739（釋 80 品名）
「〈世主妙嚴品〉者，菩薩示生皆為世主，同臻海會故號妙嚴。」〔T36n1739 0721b14〕；「品者，類會同流、法門均隔為品。此經總有四十品之勝典，此品建初，故稱第一。」〔0721b15〕。又釋經題曰「大以無方為義，方以理智為功，廣即毫剎相含，佛乃體用無作，華喻行門可樂、能敷理事之功，嚴即依正莊嚴，經即貫穿縫綴。」〔0721b11〕。其釋全經立十門：「第一明依教分宗 第二明依宗教別 第三明教義差別 第四明成佛同別 第五明見佛差別 第六明說教時分 第七明淨土權實 第八明攝化境界 第九明因果延促 第十明會教始終」〔0721b20〕。
誌錄不判
品名之釋，四家各據其本而立義。智儼釋六十本〈世間淨眼品〉，以「世間淨眼」為三世間之淨眼，並出如盲得眼之喻〔T35n1732 0015a06〕〔0015a08〕；法藏亦疏六十本，本節所錄範圍（隨文解釋門〔T35n1733 0125a18〕以下）唯見通途六成就之科釋〔T35n1733 0125b22〕，釋名門不在所錄範圍內，據實標闕；澄觀釋八十本〈世主妙嚴品〉，以三世間之主並稱世主、以三世間法門為能嚴〔T36n1736 0015a21〕〔0015a26〕；李通玄同釋八十本，則云「菩薩示生皆為世主，同臻海會故號妙嚴」〔T36n1739 0721b14〕——澄觀之「主」通佛與諸王，通玄之「主」則就菩薩示生說。二家所主不同。
分科之數亦異。法藏出大遠法師四分之科而自立五分〔T35n1733 0125b03〕〔0125b06〕；澄觀承五分而云「合後二名依人證入」〔T35n1735 0528c20〕，復於第一分中更科為十〔0528c20〕。序分之細分，法藏作「初有四字，唯是證信；二『一時』下，通二序；三『動地』下，唯是發起」〔T35n1733 0125b15〕，澄觀作「初證信序、後『爾時如來道場』下發起序」〔T35n1735 0528b23〕——二家之發起序起句所指不同（法藏就六十本之「動地」，澄觀就八十本之「爾時如來道場」）。
會數亦異。法藏就六十本作「七處八會」「三十四品」〔T35n1733 0125a20〕〔0125a20〕；李通玄就八十本作「此經總有四十品之勝典」〔T36n1739 0721b16〕。
以上諸異，皆古德成說，並錄不判。
七、互讀·承衍
- 本品內互讀：本節為品一之第一子位，止於列名。次子位〈稱揚讚德分·異生眾一·諸天眾〉起於「爾時，如來道場眾海，悉已雲集」〔T10n0279 0005b24〕，澄觀科之曰「自下大文第七稱揚讚德分，亦是發起序。」〔T35n1735 0541a14〕。四十眾之各得法門並承佛威力說頌，全在其後四子位，本節無一「解脫門」字，亦無一偈。
- 得法門句式之所起：品一之「得……解脫門」定型句，首見於次子位之首「妙焰海大自在天王，得法界、虛空界寂靜方便力解脫門」〔T10n0279 0005c06〕；第三子位之首「復次，持國乾闥婆王，得自在方便攝一切眾生解脫門」〔T10n0279 0010c06〕為同式之例。
- 與〈入法界品〉互讀：「解脫門」一詞於品三十九內首見作「修諸三昧禪定解脫門」〔T10n0279 0330a14〕；善財求法之「示我解脫門」句首見於〔T10n0279 0333a11〕。品一諸眾各得一門而共嚴一佛，品三十九諸善知識各授一門而共成一參——句法同系，然一為序分列眾之得法、一為正宗歷參之授法，誌錄相涉，不作一一之配。
- 與〈華藏世界品〉互讀：本節所陳者一菩提場之器界嚴；品五〈華藏世界品〉所陳者華藏莊嚴世界海之安布與剎網差別（本編品五諸子位單元）。一為近處之嚴、一為法界之嚴。
- 承衍之闕：《華嚴一乘教義分齊章》T45n1866·《十玄門》T45n1868·《華嚴法界玄鏡》T45n1883·《修華嚴奧旨妄盡還源觀》T45n1876 四部檢「世主妙嚴」「世間淨眼」皆所檢未見；四部論及三世間·主伴·重重無盡等通義處雖多，然未指名牽涉本品經文，據實標闕，不以他處通義之文充本段引據。
- 《演義鈔》之闕：《隨疏演義鈔》T36n1736 全檔檢「執金剛神」「眾海雲集」未見——鈔於本段眾集之逐眾細部無獨立釋文，唯品名釋一段可徵〔T36n1736 0015a21〕。據實標闕。
- 《探玄記》逐眾釋之闕：探玄記於品一序分作通途六成就之科釋〔T35n1733 0125a18〕以下，未見逐一眾類（身眾神·足行神等）之專段別釋；本考據所及唯品末三世間結通段〔T35n1733 0146b10〕論及眾集總相。據實標闕。
- 四十華嚴 T293：〔查無〕。該譯唯品三十九，於本段無對校。
- 《十地經論》T26n1522：〔查無〕。唯釋〈十地品〉，不涉本品。
八、校本定位
- 實叉 T279（底本·八十華嚴）：品一 世主妙嚴品·卷一〔T10n0279 0001b25〕起–〔0005b20〕訖（次節起於 0005b24）。六成就 0001b26 · 菩提場莊嚴 0001b27 · 教主難思 0001c25 · 菩薩眾 0002a11 · 執金剛神 0002b13 · 身眾神 0002b27 · 足行神 0002c05 · 道場神 0002c12 · 主城神 0002c19 · 主地神 0002c26 · 主山神 0003a04 · 主林神 0003a10 · 主藥神 0003a17 · 主稼神 0003a23 · 主河神 0003a29 · 主海神 0003b06 · 主水神 0003b12 · 主火神 0003b18 · 主風神 0003b26 · 主空神 0003c03 · 主方神 0003c09 · 主夜神 0003c16 · 主晝神 0003c22 · 阿脩羅王 0003c29 · 迦樓羅王 0004a07 · 緊那羅王 0004a15 · 摩睺羅伽王 0004a22 · 夜叉王 0004b01 · 諸大龍王 0004b07 · 鳩槃荼王 0004b13 · 乾闥婆王 0004b21 · 月天子 0004b28 · 日天子 0004c05 · 三十三天王 0004c12 · 須夜摩天王 0004c19 · 兜率陀天王 0004c25 · 化樂天王 0005a02 · 他化自在天王 0005a08 · 大梵天王 0005a14 · 光音天王 0005a20 · 遍淨天王 0005a26 · 廣果天王 0005b04 · 大自在天王 0005b10 · 段訖 0005b16。全經三十九品。
- 佛馱 T278（晉譯主對校·六十華嚴）：品一 世間淨眼品之一〔T09n0278 0395a06〕–〔0401a05〕前。開經 0395a07 · 菩薩眾列名 0395b11 · 菩薩眾德句 0395b19 · 金剛力士 0395c05 · 道場神 0395c15 · 諸龍神 0395c20 · 諸地神 0395c23 · 主方神 0396a26 · 主夜神 0396a29 · 主晝神 0396b05 · 阿修羅神 0396b09。全經三十四品。
- 澄觀《疏》T35n1735：品科起 0503b26。本段科起 0528b22 – 訖 0541a06。此土序二分 0528b22 · 證信發起二序 0528b23 · 證信六義 0528b26–0528c12 · 佛地論五事 0528c12 · 六成就 0528c14 · 文局義通 0528c16 · 五分釋文 0528c19 · 科為十 0528c20 · 器界嚴 0530b07 · 四事十嚴 0530b10 · 菩提身 0531c18 · 成最正覺釋 0531c21 · 菩薩眾行德三分 0536a26 · 勝進果行 0537a19 · 執金剛神眾攝德 0537c29 · 八部四王眾八段 0538c20 · 阿修羅釋名 0538c22 · 諸天眾七五 0539c26 · 月天子釋名 0539c28 · 大自在天王 0541a01 · 眾海雲集竟 0541a06。次科稱揚讚德分 0541a14（疏卷六起 0541a10）。
- 澄觀《演義鈔》T36n1736：品名釋 0015a20 起。世主釋 0015a21 · 妙嚴釋 0015a26。本段眾集逐眾細釋〔查無〕。
- 法藏《探玄記》T35n1733：品一釋起 0125a18。七處八會 0125a18 · 三十四品序正 0125a20 · 流通四義 0125a21–0125b02 · 大遠四分 0125b03 · 五分 0125b06 · 序分二分 0125b13 · 佛地論五事與法華論六成就 0125b22 · 四門 0125b26。品末三世間結通 0146b10–0146b25。
- 智儼《搜玄記》T35n1732：釋經題與品名 0014c13–0015a14。三世間釋 0015a06 · 明眼喻 0015a08 · 應名序 0015a09。
- 李通玄《論》T36n1739：釋經題 0721b11 · 釋品名 0721b14 · 品數 0721b16 · 十門標目 0721b19–0721b24。本段無逐眾釋文。
- 四十華嚴 T293：〔查無〕。
- 《十地經論》T26n1522：〔查無〕。
- 宗論 T45n1866／T45n1868／T45n1883／T45n1876：〔查無〕本品之引。
- 異讀：本單元 T279 範圍〔0001b25〕–〔0005b19〕內大正校記 12 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0001c07〕輝【大】｜暉【宋】【元】【明】【宮】 · 〔0001c23〕玉【大】｜王【宋】【元】【明】【宮】 · 〔0002a22〕𪗇【大】＊｜臍【宋】【元】【明】【宮】＊（＊同校並繫〔0004c22〕之𪗇字） · 〔0002b28〕眾神【大】｜神眾【宮】 · 〔0003a11〕芽【大】｜牙【宋】【元】【明】 · 〔0003a11〕耀【大】｜曜【宋】【元】【明】【宮】 · 〔0003b07〕遠塵離垢【大】｜遠離塵垢【宋】【明】【宮】 · 〔0003b10〕聲【大】｜音【元】【明】 · 〔0003b14〕漩【大】｜旋【宮】 · 〔0004a13〕善【大】｜普【元】【明】 · 〔0004a29〕癡【大】｜愛【宮】 · 〔0004b13〕荼【大】＊｜茶【宋】【元】【明】【宮】＊（＊同校並繫〔0004b13〕〔0004b14〕〔0004b15〕〔0004b16〕〔0004b17〕〔0004b18〕之荼字）。（＊＝大正星號同校，該校並繫本文其餘同字處；T279 XML 於此類未出 corresp 重出位，故只呈星號、不另造錨）
- 異讀補記：CBETA 回改 2 條（不入上列大正校記之數）：〔0001c08〕圍【CB】｜圓【大】／圍【宮】 · 〔0005a25〕法門【CB】【麗-CB】｜法【大】／法門【宋】【元】【明】【宮】。
This section is the very opening of the whole eighty-fascicle Avataṃsaka. From the single sentence 「如是我聞」tr.** “Thus have I heard” onward, the six fulfillments are complete; next the four matters of the adornment of the vessel-world at the site of awakening are set out at length; next the virtues of the teacher beyond thought are praised; next the forty assemblies present at the gathering are listed — the assembly of bodhisattvas as one, and the assemblies of spirits of other kinds together with the assemblies of the eight classes and four kings and the assemblies of gods as thirty-nine. The sentence-pattern of the thirty-nine assemblies is uniform throughout: the number is stated, the names are listed after 「所謂」tr. “namely” (the bodhisattva assembly alone lists its names after 「其名曰」 tr. “their names were”), then 「如是等而為上首」tr. “with such as these as their heads,” then one clause (or ten clauses) is attached setting out the virtue of their practice in causes long past. The listed names are counted assembly by assembly against the text: thirty-five assemblies have ten names each, four assemblies have eleven names each (the divine sons of the sun · the kings of the Heaven of the Thirty-Three · the kings of the Heaven of Delight in Emanations · the kings of the Universally Pure Heaven), and the assembly of bodhisattvas has twenty names. Chengguan’s Huayan jing shu closes this passage with 「眾海雲集竟」tr. “the cloud-gathering of the sea of assemblies is finished” 〔T35n1735 0541a06〕, and his next outline heading, 「稱揚讚德分」tr. “the part that extols and praises the virtues” 〔0541a14〕, is the boundary of the next section — the commentary’s outline boundary and this section’s boundary correspond exactly. This whole passage is the narration of those who compiled the sūtra; there is not one sentence of direct speech by any figure within the sūtra, and there are no verses.**
I. Doctrinal Outline and Placement
| Outline system | The place of this passage |
|---|---|
| Base recension T279, thirty-nine chapters | Chapter One, The Wondrous Adornments of the Rulers of the Worlds · first gathering, the site of awakening · fascicle one 〔T10n0279 0001b25〕–〔0005b20 前〕; opening sentence 「如是我聞：一時，佛在摩竭提國阿蘭若法菩提場中，始成正覺。」tr. “Thus have I heard. At one time the Buddha was in the land of Magadha, at the site of awakening named the Dharma of Araṇya, having just accomplished right awakening.” 〔T10n0279 0001b26〕, closing sentence 「皆勤觀察無相之法，所行平等。」tr. “They all diligently contemplate the dharma of no marks, and are equal in all they do.” 〔0005b15〕; the next section begins in fascicle two with 「爾時，如來道場眾海，悉已雲集」tr. “At that time, the sea of assemblies at the Tathāgata’s place of the Way had all gathered like clouds” 〔0005b24〕 |
| Chengguan, Huayan jing shu, great outline | 「就文分二：初此土序、二結通十方無盡世界序。」tr. “The text divides in two: first, the preface for this land; second, the preface that extends throughout the inexhaustible worlds of the ten directions.” 〔T35n1735 0528b22〕; 「初中復二：初證信序、後『爾時如來道場』下發起序。」tr. “Within the first there are again two: first the attesting preface, and after, from ‘at that time, the Tathāgata’s place of the Way,’ the arousing preface.” 〔0528b23〕 |
| Chengguan, the division into five parts | 「依三分二序，然此經體勢少異故，依五分釋文，而合後二名依人證入。」tr. “The three divisions and two prefaces are followed; yet because the substance and momentum of this sūtra differ somewhat, the text is expounded according to a division into five, and the latter two are combined and named entering realization through a person.” 〔T35n1735 0528c19〕; the first of the five parts is ‘the part that raises up the fruit and urges delight so that faith may be born,’ and this chapter falls within it — 「就第一舉果分中，或科為十：一教起因緣分，即初一品」tr. “Within the first, the part that raises up the fruit, it may also be outlined as ten: first, the part on the causes and conditions of the teaching’s arising, which is the first chapter alone” 〔0528c20〕. The name ‘the part on the causes and conditions of the teaching’s arising’ comes from Fazang, 「今更尋下文，總長分為五：初品是教起因緣分」tr. “Searching now the text below, I divide the whole at large into five: the first chapter is the part on the causes and conditions of the teaching’s arising” 〔T35n1733 0125b06〕, and Chengguan takes it as the first of his ten outline items |
| Chengguan, the six fulfillments | 「今依《智論》，開初總顯已聞。作信聞二種，為六成就：一信、二聞、三時、四主、五處、六眾。」tr. “Now, following the Zhi lun, the Treatise on Wisdom, the opening general display of what has been heard is opened up. It is made into the two kinds of faith and hearing, giving six fulfillments: first faith, second hearing, third the time, fourth the master, fifth the place, sixth the assembly.” 〔T35n1735 0528c14〕; he also brings out the outline of the five matters from the Fodi lun, the Treatise on the Buddha-Ground, 「一總顯已聞、二教起時分、三別顯教主、四彰教起處、五顯所被機」tr. “first, the general display of what has been heard; second, the time of the teaching’s arising; third, the particular display of the teacher; fourth, the disclosing of the place where the teaching arose; fifth, the display of those for whom it was given” 〔0528c12〕 |
| Chengguan, the outline of the gathering assembly by assembly | the adornment of the vessel-world 〔T35n1735 0530b07〕 → the body of awakening 〔0531c18〕 → the practice-virtues of the assembly of bodhisattvas 〔0536a26〕〔0537a19〕 → the gathered virtue of the assembly of vajra-holding spirits 〔0537c29〕 → the assemblies of the eight classes and four kings 〔0538c20〕 → the assemblies of gods 〔0539c26〕 → 「眾海雲集竟」tr. “the cloud-gathering of the sea of assemblies is finished” 〔0541a06〕 |
| Fazang, Tanxuan ji (commentary on the sixty-fascicle Avataṃsaka) | Commenting on chapter one of the sixty, “The Pure Eye of the World”: 「於中有三十四品：初一品是序分，〈盧舍那品〉下明正宗。」tr. “Within it there are thirty-four chapters: the first chapter alone is the prologue, and from the ‘Rocana’ chapter onward the main body is set forth.” 〔T35n1733 0125a20〕; the outline in five parts, 「今更尋下文，總長分為五：初品是教起因緣分」tr. “Searching now the text below, I divide the whole at large into five: the first chapter is the part on the causes and conditions of the teaching’s arising” 〔0125b06〕; and the prologue is further divided, 「就初序分之中，分為二：初明此土中序分、二明十方無盡世界中序分。」tr. “Within this first prologue, it divides in two: first, the setting out of the prologue within this land; second, the setting out of the prologue within the inexhaustible worlds of the ten directions.” 〔0125b13〕 |
| Zhiyan, Souxuan ji | Commenting on the chapter-name of the sixty, he does not outline passage by passage in detail: 「言世間淨眼者，此應名序」tr. “as for what is called the pure eye of the world, this ought to be named the preface” 〔T35n1732 0015a09〕 |
| Li Tongxuan, Xin Huayan jing lun | Commenting on the chapter-name of the eighty and setting up ten gates as a general framework 〔T36n1739 0721b14〕〔0721b19〕; on this passage he has no commentary assembly by assembly |
| Correspondence in the sixty-fascicle Avataṃsaka T278 | Chapter one, “The Pure Eye of the World,” part one 〔T09n0278 0395a06〕–〔0401a05 前〕; the manner in which the outline sections are cut differs from that of the eighty — see item IV in detail |
Whence the names of the parts come — the names of the five parts, such as 「教起因緣分」tr. “the part on the causes and conditions of the teaching’s arising” and 「舉果勸樂生信分」tr. “the part that raises up the fruit and urges delight so that faith may be born,” come from Fazang and are taken over by Chengguan:
「今更尋下文，總長分為五：初品是教起因緣分；二〈舍那品〉中一周問答，名舉果勸樂生信分；三從第二會至第六會來一周問答，名修因契果生解分；四第七會中一周問答，名託法進修成行分；五第八會中一周問答，名依人入證成德分。」tr. “Searching now the text below, I divide the whole at large into five: the first chapter is the part on the causes and conditions of the teaching’s arising; second, the one round of question and answer within the ‘Rocana’ chapter, named the part that raises up the fruit and urges delight so that faith may be born; third, the one round of question and answer from the second gathering down to the sixth, named the part that cultivates the cause and accords with the fruit so that understanding may be born; fourth, the one round of question and answer within the seventh gathering, named the part that entrusts itself to the Dharma and advances in cultivation so that practice may be accomplished; fifth, the one round of question and answer within the eighth gathering, named the part that relies on a person and enters realization so that virtue may be accomplished.” 〔T35n1733 0125b06〕
Fazang states himself why he neither adds to them nor reduces them: 「此五分皆依前起後，文次相生、義理周足，是故不增減也。」tr. “These five parts all depend on what precedes to raise what follows; the text is sequential and mutually generating and the doctrinal sense is complete, and for this reason they are neither added to nor reduced.” 〔T35n1733 0125b12〕 The sūtra itself has no such five names.
The boundary between the attesting preface and the arousing preface — Chengguan takes the sentence 「爾時如來道場」tr. “at that time, the Tathāgata’s place of the Way” as the boundary 〔T35n1735 0528b23〕, and that sentence stands in the sūtra at the head of fascicle two, 「爾時，如來道場眾海，悉已雲集」tr. “At that time, the sea of assemblies at the Tathāgata’s place of the Way had all gathered like clouds” 〔T10n0279 0005b24〕, which lies outside this section. This section therefore belongs wholly to the attesting preface. Yet on the ‘restriction of wording’ and ‘unrestrictedness of sense’ of the six fulfillments Chengguan has a separate discrimination:
「然信聞二事，文局初首，義通九會；時主二種，文義俱通；處眾二事，文義俱局。隨相則爾，約實互融。」tr. “Now, the two matters of faith and hearing are restricted in wording to the opening, but in sense they run through the nine gatherings; the two kinds, time and master, are unrestricted in both wording and sense; the two matters, place and assembly, are restricted in both wording and sense. Following the characteristics it is so; taking the reality, they interfuse.” 〔T35n1735 0528c16〕
The three great sections of the gathering (Chengguan verbatim, set against the actual count of the sūtra text) —
| The commentary’s outline | The commentary’s wording | Source | Actual count in the sūtra |
|---|---|---|---|
| The gathered virtue of the assembly of vajra-holding spirits | 「攝德圓滿。十句分二：初二句總彰願行。」tr. “The gathering of virtue is complete. The ten clauses divide in two: the first two clauses generally display vow and practice.” | 〔T35n1735 0537c29〕 | From the vajra-holding spirits onward the assemblies of spirits of miscellaneous kinds number nineteen in all (vajra-holding spirits · bodily-retinue spirits · foot-faring spirits · spirits of the place of the Way · spirits presiding over cities · over the earth · over mountains · over forests · over medicines · over crops · over rivers · over the seas · over water · over fire · over wind · over space · over the directions · over night · over day) |
| The assemblies of the eight classes and four kings | 「第二八部四王眾。文有八段，前四雜類；後四能統是天王、所統是八部。」tr. “Second, the assemblies of the eight classes and the four kings. The text has eight sections: the first four are the miscellaneous kinds; of the latter four, the ones who command are the heaven kings and the ones commanded are the eight classes.” | 〔T35n1735 0538c20〕 | The sūtra has exactly eight assemblies: the asura kings · the garuḍa kings · the kiṃnara kings · the mahoraga kings (the first four); the yakṣa kings · the great dragon kings · the kumbhāṇḍa kings · the gandharva kings (the latter four). The names at the head of the latter four are, in order, Vaiśravaṇa the yakṣa king · Virūpākṣa the dragon king · Growth the kumbhāṇḍa king · Upholder of the Realm the gandharva king 〔T10n0279 0004b01〕〔0004b07〕〔0004b13〕〔0004b21〕 |
| The assemblies of gods | 「文中，先有七段明欲界天、後有五段明色界天。前中即分為七，今初。」tr. “Within the text there are first seven sections setting out the gods of the desire realm, and afterwards five sections setting out the gods of the form realm. Of the former, the division is into seven, and here is the first.” | 〔T35n1735 0539c26〕 | The desire realm has exactly seven assemblies: the divine sons of the moon · the divine sons of the sun · the kings of the Heaven of the Thirty-Three · the kings of the Suyāma Heaven · the kings of the Tuṣita Heaven · the kings of the Heaven of Delight in Emanations · the kings of the Heaven of Free Enjoyment of Others’ Emanations. The form realm has exactly five assemblies: the kings of the Great Brahmā Heaven · the kings of the Heaven of Radiant Sound · the kings of the Universally Pure Heaven · the kings of the Heaven of Vast Fruit · the kings of the Great Sovereign Heaven |
Nineteen plus eight plus twelve makes thirty-nine assemblies; adding the assembly of bodhisattvas as one gives forty assemblies in all — which agrees with the forty occurrences in the sūtra of 「如是等而為上首」tr. “with such as these as their heads.”
II. Terminology
| Chinese | Sanskrit as transmitted by the ancient worthies (roman letters · an aid to pronunciation) | What it is drawn from | Essential sense |
|---|---|---|---|
| Magadha | magadha (transcription anciently transmitted) | 「佛在摩竭提國阿蘭若法菩提場中」tr. “the Buddha was at the site of awakening named the Dharma of Araṇya in the land of Magadha” 〔T10n0279 0001b26〕 | The name of the land where he attained the Way. The sixty-fascicle Avataṃsaka likewise has 「摩竭提國」tr. “the land of Magadha” 〔T09n0278 0395a07〕 |
| the site of awakening named the Dharma of Araṇya | araṇya = araṇya (transcription anciently transmitted) | as above | The place where he attained the Way. The sixty-fascicle Avataṃsaka has here 「寂滅道場」tr. “the place of the Way of quiescence” 〔T09n0278 0395a07〕, the two recensions standing as transcription against rendering by sense |
| having just accomplished right awakening | — | 「始成正覺」tr. “having just accomplished right awakening” 〔T10n0279 0001b27〕 | The fulfillment of the time together with the fulfillment of the master. Chengguan glosses 「成最正覺」tr. “accomplished the utmost right awakening” thus: 「成最正覺，示能覺智。開悟稱覺，離倒為正，至極名最」tr. “‘Accomplished the utmost right awakening’ shows the wisdom that is able to awaken. Opening into understanding is called awakening; being free of inversion is what ‘right’ means; reaching the very limit is what ‘utmost’ names” 〔T35n1735 0531c21〕 |
| Vairocana | vairocana (transcription anciently transmitted) | 「往昔皆與毘盧遮那如來共集善根」tr. “in past ages they all gathered wholesome roots together with the Tathāgata Vairocana” 〔T10n0279 0002a25〕 | The name of the teacher of this sūtra. The sixty-fascicle Avataṃsaka has here 「皆是盧舍那佛宿世善友」tr. “they are all good friends of the Buddha Rocana from former lives” 〔T09n0278 0395b19〕 |
| Samantabhadra | samantabhadra (transcription anciently transmitted) | 「普賢菩薩摩訶薩」tr. “the bodhisattva-mahāsattva Samantabhadra” 〔T10n0279 0002a12〕 | The head of the assembly of bodhisattvas. The sixty-fascicle Avataṃsaka likewise lists him first, as 「普賢菩薩、普德智光菩薩」tr. “the bodhisattva Samantabhadra, the bodhisattva Universal Virtue Wisdom-Light” 〔T09n0278 0395b11〕 |
| rulers of the worlds | — | the chapter-name 「世主妙嚴品」tr. “The Wondrous Adornments of the Rulers of the Worlds” | Chengguan’s Yanyi chao glosses it: 「世謂世間，即三世間：一謂眾生世間、二器世間、三智正覺世間。主謂君主，即佛及諸王、地神水神、林神山神，即器世間主。天王龍王、夜叉王等，即眾生世間主。如來即智正覺世間主，亦總化上二、遍統前三，故云並稱世主。」tr. “World means the worlds, that is, the three worlds: first, the world of sentient beings; second, the vessel-world; third, the world of correct awakening in wisdom. Ruler means a sovereign, that is, the Buddha and the various kings, and the earth spirits and water spirits, the forest spirits and mountain spirits, who are the rulers of the vessel-world. The heaven kings, dragon kings, yakṣa kings and the rest are the rulers of the world of sentient beings. The Tathāgata is the ruler of the world of correct awakening in wisdom, and also transforms the first two in general and commands all three throughout, and so they are together called rulers of the worlds.” 〔T36n1736 0015a21〕 |
| wondrous adornment | — | the chapter-name 「世主妙嚴品」tr. “The Wondrous Adornments of the Rulers of the Worlds” | The Yanyi chao says: 「疏『法門依正俱曰妙嚴』者，此嚴亦說三種世間法門為能嚴，唯局於主。」tr. “As for the commentary’s ‘dharma-gates, dependent and proper alike, are called wondrous adornment,’ this adornment likewise sets out the dharma-gates of the three kinds of world as that which adorns, restricted to the rulers alone.” 〔T36n1736 0015a26〕 |
| as many as the dust-motes of a buddha-world | — | 「復有佛世界微塵數執金剛神」tr. “there were also vajra-holding spirits as many as the dust-motes of a buddha-world” 〔T10n0279 0002b13〕 | The figurative expression for the number of an assembly. The sūtra uses five expressions of number: as many as the dust-motes of a buddha-world · measureless · innumerable · inconceivable in number · beyond reckoning. Only the assembly of bodhisattvas has 「十佛世界微塵數」tr. “as many as the dust-motes of ten buddha-worlds” 〔0002a11〕, with the one word 「十」tr. “ten” added |
| vajra-holding spirits | — | 「復有佛世界微塵數執金剛神」tr. “there were also vajra-holding spirits as many as the dust-motes of a buddha-world” 〔T10n0279 0002b13〕 | In the sixty-fascicle Avataṃsaka this assembly is 「金剛力士」tr. “vajra-strong men” 〔T09n0278 0395c06〕 |
| asura | asura (Chengguan transmits the sound 「阿素落」tr. “asuluo”) | 「復有無量阿脩羅王」tr. “there were also measureless asura kings” 〔T10n0279 0003c29〕 | Chengguan says: 「阿修羅，亦云阿素落，梵音楚夏耳。《婆沙》譯為非天。」tr. “Asura, also called asuluo — it is only that the Sanskrit sound differs between one region and another. The Vibhāṣā renders it as non-god.” 〔T35n1735 0538c22〕, and further cites 「《佛地論》云『天趣所攝，以多行諂媚，無天實行，故曰非天。』」tr. “the Treatise on the Buddha-Ground says, ‘They are included within the destiny of the gods, but because they much practice flattery and lack the real practice of a god, they are called non-gods.’” 〔0538c23〕 |
| garuḍa | garuḍa (transcription anciently transmitted) | 「復有不可思議數迦樓羅王」tr. “there were also garuḍa kings, inconceivable in number” 〔T10n0279 0004a07〕 | One of the eight classes |
| kiṃnara | kiṃnara (transcription anciently transmitted) | 「復有無量緊那羅王」tr. “there were also measureless kiṃnara kings” 〔T10n0279 0004a15〕 | One of the eight classes |
| mahoraga | mahoraga (transcription anciently transmitted) | 「復有無量摩睺羅伽王」tr. “there were also measureless mahoraga kings” 〔T10n0279 0004a22〕 | One of the eight classes |
| kumbhāṇḍa | kumbhāṇḍa (transcription anciently transmitted) | 「復有無量鳩槃荼王」tr. “there were also measureless kumbhāṇḍa kings” 〔T10n0279 0004b13〕 | One of the eight classes; at their head is Growth the kumbhāṇḍa king |
| gandharva | gandharva (transcription anciently transmitted) | 「復有無量乾闥婆王」tr. “there were also measureless gandharva kings” 〔T10n0279 0004b21〕 | One of the eight classes; at their head is Upholder of the Realm the gandharva king |
| divine son of the moon | — | 「復有無量月天子」tr. “there were also measureless divine sons of the moon” 〔T10n0279 0004b28〕 | Chengguan glosses the name: 「月天子，月者缺也，有虧缺故。」tr. “The divine son of the moon: the moon means waning, because it has its waxing and waning.” 〔T35n1735 0539c28〕 |
| kings of the Great Sovereign Heaven | — | 「復有無數大自在天王」tr. “there were also innumerable kings of the Great Sovereign Heaven” 〔T10n0279 0005b10〕 | The last assembly of the gathering. Chengguan says: 「大自在天王。又三乘中立此為淨土，是報身所居；約實但是第十地菩薩攝報之果，多作彼王耳。」tr. “The kings of the Great Sovereign Heaven. Further, within the three vehicles this is set up as a pure land, the dwelling of the reward body; but taking the reality, it is only the fruit of the recompense gathered by a bodhisattva of the tenth ground, who mostly acts as king there.” 〔T35n1735 0541a01〕 |
III. Similes and Rhetoric
| Simile | Text of the sūtra | Source | What it shows |
|---|---|---|---|
| the assembly like a cloud | 「摩尼寶內，有諸菩薩，其眾如雲，俱時出現。」tr. “Inside the maṇi jewels were many bodhisattvas, and those bodhisattvas, as many as a cloud, appeared together all at once.” | 〔T10n0279 0001c08〕 | The assembly is many and leaves no trace |
| shade let down like cloud | 「寶葉扶踈，垂蔭如雲」tr. “Leaves made of jewels spread wide and open, and the shade they let down was like cloud” | 〔T10n0279 0001c05〕 | The covering of the bodhi tree |
| light pouring out like cloud | 「諸莊嚴具流光如雲，從宮殿間萃影成幢。」tr. “The various implements of adornment poured out light like cloud, and from between the palace halls the shadows gathered into banners.” | 〔T10n0279 0001c13〕 | The adornment of the palace |
| empty space containing forms | 「譬如虛空具含眾像，於諸境界無所分別」tr. “It is as when empty space holds and contains every kind of form, yet makes no discrimination among the various objects” | 〔T10n0279 0001c28〕 | The Buddha’s wisdom contains without discriminating |
| empty space pervading | 「又如虛空普遍一切，於諸國土平等隨入。」tr. “And again as when empty space universally reaches everything, and enters equally into the various lands.” | 〔T10n0279 0001c29〕 | The Buddha’s body pervades and is equal |
| the orb of the sun rising | 「菩薩眾中威光赫奕，如日輪出，照明世界。」tr. “Amid the assembly of bodhisattvas his majestic light blazes and shines, like the orb of the sun rising to light up the world.” | 〔T10n0279 0002a01〕 | The aspect of the teacher amid the assembly |
| the great sea of manifold blessings | 「三世所行，眾福大海，悉已清淨」tr. “What was practiced throughout the three times, a great sea of manifold blessings, has all been purified” | 〔T10n0279 0002a02〕 | The accumulation of the practice of the cause |
| spreading a great cloud | 「演一切法，如布大雲。」tr. “He sets forth all dharmas as one spreads out a great cloud.” | 〔T10n0279 0002a04〕 | The universal moistening of the preaching |
| eloquence like a sea | 「辯才如海，廣大無盡」tr. “Their eloquence is like a sea, vast and inexhaustible” | 〔T10n0279 0002a28〕 | The virtue of the assembly of bodhisattvas |
| the sea of the Tathāgata’s wholesome roots | 「皆從如來善根海生」tr. “They were all born out of the Tathāgata’s sea of wholesome roots” | 〔T10n0279 0002a26〕 | That from which the assembly of bodhisattvas is born |
| the great sea of merits filling the body | 「悉以如來功德大海充滿其身」tr. “They have all filled their own bodies with the great sea of the Tathāgata’s merits” | 〔T10n0279 0003b11〕 | The virtue of the assembly of spirits presiding over the seas |
| the sea of assemblies gathering like clouds | Chengguan’s outline heading, 「眾海雲集」tr. “the cloud-gathering of the sea of assemblies” | 〔T35n1735 0541a06〕 | The sea figures its depth and breadth · the cloud figures its gathering without trace |
The two similes of sea and cloud run through this whole passage: the assembly is called a sea, its gathering a cloud-gathering, the light a cloud, the leaves a cloud, the Dharma a cloud. This one system of similes is stated openly in the first sentence of the next section, 「爾時，如來道場眾海，悉已雲集」tr. “At that time, the sea of assemblies at the Tathāgata’s place of the Way had all gathered like clouds” 〔T10n0279 0005b24〕.
IV. Collation with Parallel Translations
Base recension T10n0279 (Śikṣānanda · the eighty-fascicle Avataṃsaka) ↔ T09n0278 (Buddhabhadra · part one of “The Pure Eye of the World” in the sixty-fascicle Avataṃsaka). Recorded in full without adjudication.
Sentence One The Opening of the Sūtra and the Place
| The eighty | The sixty |
|---|---|
| 「如是我聞：一時，佛在摩竭提國阿蘭若法菩提場中，始成正覺。」tr. “Thus have I heard. At one time the Buddha was in the land of Magadha, at the site of awakening named the Dharma of Araṇya, having just accomplished right awakening.” 〔T10n0279 0001b26〕 | 「如是我聞：一時，佛在摩竭提國寂滅道場始成正覺。」tr. “Thus have I heard. At one time the Buddha was in the land of Magadha, at the place of the Way of quiescence, having just accomplished right awakening.” 〔T09n0278 0395a07〕 |
As to the name of the place, the eighty gives transcription together with sense (「阿蘭若法菩提場」tr. “the site of awakening named the Dharma of Araṇya”), while the sixty gives pure rendering by sense (「寂滅道場」tr. “the place of the Way of quiescence”).
Sentence Two The Opening of the Ground’s Adornment
| The eighty | The sixty |
|---|---|
| 「其地堅固，金剛所成；上妙寶輪，及眾寶華、清淨摩尼，以為嚴飾」tr. “That ground was firm, made of vajra; fine jeweled wheels, together with manifold jeweled flowers and pure maṇi jewels, served as its adornment” 〔T10n0279 0001b27〕 | 「其地金剛具足嚴淨，眾寶雜華以為莊飾，上妙寶輪圓滿清淨」tr. “That ground was of vajra, fully adorned and pure; manifold jewels and mingled flowers served as its ornament; fine jeweled wheels were perfect and pure” 〔T09n0278 0395a08〕 |
Sentence Three The Name of the Teacher
| The eighty | The sixty |
|---|---|
| 「此諸菩薩，往昔皆與毘盧遮那如來共集善根，修菩薩行」tr. “These bodhisattvas had in past ages all gathered wholesome roots together with the Tathāgata Vairocana and had cultivated the bodhisattva practice” 〔T10n0279 0002a25〕 | 「與如是等諸菩薩俱，皆是盧舍那佛宿世善友」tr. “Together with such bodhisattvas as these, all of them good friends of the Buddha Rocana from former lives” 〔T09n0278 0395b19〕 |
Sentence Four The Fixed Formula for Listing an Assembly
| The eighty | The sixty |
|---|---|
| 「復有佛世界微塵數執金剛神，所謂：妙色那羅延執金剛神……如是等而為上首，有佛世界微塵數」tr. “There were also vajra-holding spirits as many as the dust-motes of a buddha-world, namely: the vajra-holding spirit Wondrous Form Nārāyaṇa… with such as these as their heads, as many as the dust-motes of a buddha-world” 〔T10n0279 0002b13〕 | 「復有佛世界微塵數金剛力士，其名曰：堅固光耀力士、日光耀力士……與如是等諸力士俱」tr. “There were also vajra-strong men as many as the dust-motes of a buddha-world, and their names were: the strong man Firm Radiance, the strong man Sun Radiance… together with such strong men as these” 〔T09n0278 0395c05〕 |
The three-part formula of the eighty is ‘there were also + number + name of the assembly, namely + the listed names, with such as these as their heads + number + virtue-clause’; the three-part formula of the sixty is ‘there were also (there were also together with) + number + name of the assembly, and their names were + the listed names, together with such as these… (all such as these) + virtue-clause.’ The names of the assemblies differ as well: the eighty has 「執金剛神」tr. “vajra-holding spirits,” the sixty 「金剛力士」tr. “vajra-strong men” 〔T09n0278 0395c06〕.
Sentence Five The Virtue-Clause of the Assembly of Bodhisattvas
| The eighty | The sixty |
|---|---|
| 「慧眼明徹，等觀三世；於諸三昧，具足清淨；辯才如海，廣大無盡」tr. “Their eyes of wisdom are clear and penetrating, and they behold the three times equally; with respect to the samādhis they are complete and pure; their eloquence is like a sea, vast and inexhaustible” 〔T10n0279 0002a27〕 | 「慧眼清淨，等觀三世，於諸三昧具足明淨；辯才大海深廣無盡」tr. “Their eyes of wisdom are pure, and they behold the three times equally; with respect to the samādhis they are complete, clear and pure; their eloquence, a great sea, is deep, broad and inexhaustible” 〔T09n0278 0395b21〕 |
These several sentences correspond most closely of all between the two recensions; only the graphs differ — ‘clear and penetrating／pure,’ ‘complete and pure／complete, clear and pure,’ ‘eloquence like a sea, vast and inexhaustible／eloquence, a great sea, deep, broad and inexhaustible.’
Sentence Six Three Examples of the Virtue-Clauses of the Assemblies of Spirits
| Assembly | The eighty | The sixty |
|---|---|---|
| spirits presiding over the directions | 「能以方便，普放光明，恒照十方，相續不絕。」tr. “They are able by skillful means to emit light universally, constantly illumining the ten directions, continuing on without break.” 〔T10n0279 0003c14〕 | 「皆能善照一切眾生。」tr. “They are all able well to illumine all sentient beings.” 〔T09n0278 0396a29〕 |
| spirits presiding over night | 「皆勤修習，以法為樂。」tr. “They all diligently cultivate, taking the Dharma as their delight.” 〔T10n0279 0003c21〕 | 「於助道法深重愛樂。」tr. “Toward the dharmas that aid the path they have a deep and weighty love and delight.” 〔T09n0278 0396b04〕 |
| spirits presiding over day | 「皆於妙法能生信解，恒共精勤嚴飾宮殿。」tr. “They are all able to give rise to faith and understanding in the wondrous Dharma, and constantly together, with diligence, adorn and embellish the palace.” 〔T10n0279 0003c27〕 | 「皆悉信樂正法莊嚴。」tr. “They all have faith in and delight in the adornment of the right Dharma.” 〔T09n0278 0396b09〕 |
Sentence Seven The Names of the Asura Assembly
| The eighty | The sixty |
|---|---|
| 「復有無量阿脩羅王，所謂：羅睺阿脩羅王、毘摩質多羅阿脩羅王」tr. “There were also measureless asura kings, namely: the asura king Rāhu, the asura king Vemacitra” 〔T10n0279 0003c29〕 | 「復與無量阿修羅神俱，其名曰：羅睺羅王、毘摩質多羅王」tr. “There were also together with them measureless asura spirits, and their names were: the king Rāhula, the king Vemacitra” 〔T09n0278 0396b09〕 |
The eighty marks them as 「王」tr. “kings” and the sixty as 「神」tr. “spirits”; in the listed names, too, the eighty attaches the class-name below (‘such-and-such asura king’) while the sixty says only ‘such-and-such king.’
Divergence in the Order of the Assemblies and in the Outline Sections
In this passage the order of assemblies in the sixty runs vajra-strong men → spirits of the place of the Way → dragon spirits → earth spirits… 〔T09n0278 0395c05〕〔0395c15〕〔0395c20〕〔0395c23〕, while in the eighty it runs vajra-holding spirits → bodily-retinue spirits → foot-faring spirits → spirits of the place of the Way → spirits presiding over cities → spirits presiding over the earth… from 〔T10n0279 0002b13〕 onward. The number of listed names in this passage of the sixty is also uneven (the spirits of the place of the Way, for instance, have nine names 〔T09n0278 0395c15〕), whereas in the eighty thirty-five assemblies have ten names each, four assemblies eleven each, and the assembly of bodhisattvas twenty.
Further, in part one of “The Pure Eye of the World” in the sixty (〔T09n0278 0395a06〕–〔0401a05〕, exclusive), immediately after the listing of the names of the gathering come the verses spoken by the heaven kings sustained by the Buddha’s spiritual power, so that the gathering and the verses of praise are edited together within the same fascicle; in the eighty, the listing of names (this section) and the verses of praise upon obtaining the Dharma (the next four sections) belong to different fascicles. This is a great difference of literary form between the two recensions, recorded in full without adjudication.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The rulers of the three worlds come together to make the adornment — the chapter-name is itself the doctrine. Why is this chapter named 「世主妙嚴」tr. “The Wondrous Adornments of the Rulers of the Worlds”? Chengguan’s Yanyi chao explains it most clearly:
「此釋世主。世謂世間，即三世間：一謂眾生世間、二器世間、三智正覺世間。主謂君主，即佛及諸王、地神水神、林神山神，即器世間主。天王龍王、夜叉王等，即眾生世間主。如來即智正覺世間主，亦總化上二、遍統前三，故云並稱世主。」tr. “This explains ‘rulers of the worlds.’ World means the worlds, that is, the three worlds: first, the world of sentient beings; second, the vessel-world; third, the world of correct awakening in wisdom. Ruler means a sovereign, that is, the Buddha and the various kings, and the earth spirits and water spirits, the forest spirits and mountain spirits, who are the rulers of the vessel-world. The heaven kings, dragon kings, yakṣa kings and the rest are the rulers of the world of sentient beings. The Tathāgata is the ruler of the world of correct awakening in wisdom, and also transforms the first two in general and commands all three throughout, and so they are together called rulers of the worlds.” 〔T36n1736 0015a21〕
The three sections of this passage — the adornment of the vessel-world at the site of awakening, the virtues of the teacher beyond thought, and the listing of the forty assemblies — are precisely the three worlds each sending forth their rulers to come together and adorn. As for the 「妙嚴」tr. “wondrous adornment” of the chapter-name, the Yanyi chao ties it down thus: 「此嚴亦說三種世間法門為能嚴，唯局於主」tr. “this adornment likewise sets out the dharma-gates of the three kinds of world as that which adorns, restricted to the rulers alone” 〔T36n1736 0015a27〕.
(2) The adornment of the vessel-world is purity shown in the very midst of defilement. On the passage of the adornments at the site of awakening Chengguan sets down a judgment:
「今初器界嚴者，即廣於前場之嚴，顯成前覺之妙，異於餘經之處。」tr. “Here at the start, as for the adornment of the vessel-world, it widens the adornment of the site spoken of before, shows forth the wondrousness of the awakening spoken of before, and differs from the place in other sūtras.” 〔T35n1735 0530b08〕 「於中四事各十種嚴，明即染顯淨」tr. “Within them the four matters each have ten kinds of adornment, making clear that purity is shown in the very midst of defilement” 〔T35n1735 0530b09〕
The sentence 「異於餘經之處」tr. “differs from the place in other sūtras” marks where the prologue of the Avataṃsaka is divided off from the prologues of other sūtras — other sūtras’ prologues merely state the location, whereas this sūtra sets out the vessel-world at length; and the reason for setting it out at length the commentary ties to the sense 「顯成前覺之妙」tr. “to show forth the wondrousness of the awakening spoken of before,” not to embellish. The four matters are the adornment of the ground · of the tree · of the palace · of the lion throne, and the ten kinds of adornment which Chengguan attaches are laid out by the sūtra under each of these four matters in turn.
(3) Dependent and proper are not two · the assembly is the supporting wing. On the mutual inclusion of the three worlds Chengguan has one sentence:
「三中前二即如來依正，眾即淨土輔翼不空。」tr. “Of the three, the first two are the Tathāgata’s dependent and proper recompense; the assembly is the supporting wing that keeps the pure land from being empty.” 〔T35n1735 0530b07〕
The reason the gathering of the assembly enters the prologue and occupies the length of a whole fascicle lies here — the assembly is no mere accompaniment; it is that by which the pure land is not empty.
(4) The aspect of sovereignty of the three worlds, and the extension throughout the ten directions. Fazang, commenting on the concluding section at the chapter’s end, says:
「上來唯明一世界三世間自在相竟。」tr. “Thus far only the aspect of sovereignty of the three worlds within one world has been set forth.” 〔T35n1733 0146b11〕 「前中佛坐道場者，牒智正覺及器，此二果德融遍十方，義相顯故，不別釋也。眾生世間同果普遍，義相隱故，是故別釋。」tr. “In the former, ‘the Buddha sits at the place of the Way’ takes up correct awakening in wisdom together with the vessel; the virtues of these two fruits interfuse and pervade the ten directions, and because their doctrinal aspect is evident they are not separately explained. The world of sentient beings shares in the fruit and is universal, but because its doctrinal aspect is hidden it is therefore explained separately.” 〔T35n1733 0146b14〕
Although this section stands at the chapter’s end (outside this passage), what it adjudicates as 「一世界三世間」tr. “the three worlds within one world” is precisely the three matters set out in this passage.
(5) The six fulfillments: wording restricted, sense unrestricted. Chengguan does not take the six fulfillments as a dead frame, and he sets a discrimination between ‘restriction of wording’ and ‘unrestrictedness of sense’ 〔T35n1735 0528c18〕, closing with 「隨相則爾，約實互融」tr. “following the characteristics it is so; taking the reality, they interfuse.” This saying is the fundamental move for reading the prologue of the Avataṃsaka — the prologue is not the outer shell of a sūtra; the prologue is that sūtra’s mutual inclusion.
(6) The virtues of the assemblies are held in common. Chengguan closes the outline of the gathering thus:
「然上釋名歎德，多從義便，以順類殊；若約實德，無不互有，皆可虛求。眾海雲集竟。」tr. “Yet the explanations of names and praises of virtue above are mostly given as the sense makes convenient, following the differences of kind; if one speaks of the actual virtues, there is not one that they do not have in common, and all may be sought in the empty. The cloud-gathering of the sea of assemblies is finished.” 〔T35n1735 0541a04〕
Each of the forty assemblies has one virtue attached (the fire-presiding spirits remove burning distress, the wind-presiding spirits scatter self-conceit, the water-presiding spirits rescue and guard…), and Chengguan says plainly that this is done 「從義便，以順類殊」tr. “as the sense makes convenient, following the differences of kind”; if one speaks of the actual virtues, then there is 「無不互有」tr. “not one that they do not have in common.” This is where the doctrine of the mutual inclusion of host and guest in the Avataṃsaka comes to rest within the section on the gathering of the assembly.
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their positions marked)
Chengguan, Huayan jing shu T35n1735 (following the text of the eighty-fascicle Avataṃsaka · principal)
The six senses of the attesting preface — Chengguan lists six reasons for the attesting preface: first, to differ from the non-Buddhist paths 〔T35n1735 0528b27〕; second, to put a stop to disputation 〔0528b28〕; third, to be free of the fault of addition and reduction 〔0528c02〕; fourth, to cut off the doubts of the assembly 〔0528c05〕; fifth, to give rise to faith 〔0528c10〕; sixth, to accord with the buddhas of the three times 〔0528c11〕. For the second he cites the Zhidu lun, the Treatise on the Perfection of Wisdom: 「若不推從佛聞，言自制作，則諍論起，故今廢我從聞。聞從佛來，故經傳歷代妙軌不輟。」tr. “If one does not trace it back to what was heard from the Buddha but says that one composed it oneself, then disputation arises; therefore ‘I’ is now set aside and ‘heard’ is followed. What was heard came from the Buddha, and so the sūtra is transmitted through the generations, its wondrous rule unbroken.” 〔T35n1735 0528b29〕; for the third he cites the Fodi lun, the Treatise on the Buddha-Ground: 「應知說此如是我聞，意避增減異分過失。謂如是法我親從佛聞，文義決定，非謂傳聞有增減失。」tr. “Know that the saying of this ‘thus have I heard’ is meant to avoid the fault of a differing portion by addition or reduction. That is: this Dharma I heard in person from the Buddha, and its wording and sense are settled; it is not that it was heard at second hand and so has the fault of addition or loss.” 〔0528c03〕; for the fourth he cites a vinaya text quoted by Paramārtha: 「結集法時，阿難昇座變身如佛。眾起三疑，一疑大師涅槃重起；二疑他方佛來；三疑阿難轉身成佛。說此如是我聞，三疑頓斷。既言我聞，即非佛明矣。」tr. “At the time of compiling the Dharma, Ānanda ascended the seat and his body changed to be like the Buddha’s. The assembly gave rise to three doubts: the first doubted that the great master had risen again after nirvāṇa; the second doubted that a buddha from another quarter had come; the third doubted that Ānanda had turned his body into a buddha. When this ‘thus have I heard’ was spoken, the three doubts were cut off at once, for since he says ‘I heard,’ it is clear that he is not the Buddha.” 〔0528c06〕.
The general and the particular of the body of awakening — 「文分為二：先總、後別。今初總辯。即菩提身具無盡德，為世所尊。」tr. “The text divides in two: first the general, then the particular. Here is the first, the general discussion. That is, the body of awakening is complete in inexhaustible virtues and is honored by the world.” 〔T35n1735 0531c18〕; and again 「座相現時，身即安處，智處諸法無前後故。」tr. “When the mark of the throne appears, the body is at once set upon it, because wisdom abides in dharmas with no before and after.” 〔0531c19〕
The threefold division of the practice-virtues of the assembly of bodhisattvas — 「初中亦三：一自利行圓、二利他行滿、三證理位極。」tr. “Within the first there are also three: first, the practice of self-benefit is complete; second, the practice of benefiting others is fulfilled; third, the realization of principle reaches the extreme of its stage.” 〔T35n1735 0536a26〕; 「今初，有三句：一諸度行滿，謂六度十度八萬四千，多劫積集究盡事理，故云圓滿。」tr. “Here at the start there are three clauses. The first is the fulfillment of the practices of the perfections: that is, the six perfections, the ten perfections, the eighty-four thousand; through many kalpas they are amassed until fact and principle are exhausted, and so it is called perfect.” 〔0536a27〕; 「二『慧眼』下，十眼明徹分別名慧，照矚稱眼。」tr. “The second, from ‘the eye of wisdom’ onward: the ten eyes are clear and penetrating; discernment is named wisdom, and illumining beholding is called the eye.” 〔0536a29〕. He further adjudicates the fruit-practice of further advance: 「明勝進果行，分二：一得果法、二起果用。」tr. “setting out the fruit-practice of further advance, it divides in two: first, obtaining the dharma of the fruit; second, giving rise to the function of the fruit.” 〔0537a19〕
The ten clauses of the assembly of vajra-holding spirits — 「攝德圓滿。十句分二：初二句總彰願行。」tr. “The gathering of virtue is complete. The ten clauses divide in two: the first two clauses generally display vow and practice.” 〔T35n1735 0537c29〕; 「由昔願力得預法會，常為親侍，由今行滿故能遍侍。後『積集』下，別顯滿相。一福積淨業、二智達定境。」tr. “By the power of their former vows they gained a place in the Dharma assembly and are constantly close attendants; because their present practice is fulfilled they are able to attend everywhere. Afterwards, from ‘they amassed’ onward, the marks of that fullness are separately displayed: first, blessings amass pure works; second, wisdom penetrates the realms of concentration.” 〔0538a01〕
The eight sections of the assemblies of the eight classes and four kings — 「第二八部四王眾。文有八段，前四雜類；後四能統是天王、所統是八部。」tr. “Second, the assemblies of the eight classes and the four kings. The text has eight sections: the first four are the miscellaneous kinds; of the latter four, the ones who command are the heaven kings and the ones commanded are the eight classes.” 〔T35n1735 0538c20〕
The seven and the five of the assemblies of gods — 「文中，先有七段明欲界天、後有五段明色界天。前中即分為七，今初。」tr. “Within the text there are first seven sections setting out the gods of the desire realm, and afterwards five sections setting out the gods of the form realm. Of the former, the division is into seven, and here is the first.” 〔T35n1735 0539c26〕
The virtue of the last assembly — 「德中，三界之頂，非無相不超。非離相求，故所行平等。」tr. “In the virtue: at the summit of the three realms, without the markless there is no going beyond. It is not sought apart from marks, and therefore all they do is equal.” 〔T35n1735 0541a03〕
Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle Avataṃsaka)
The number of gatherings and chapters — 「今此三萬六千偈經，有七處八會，謂人中三處、天上四處為七，重會普光為八會。」tr. “This sūtra now, of thirty-six thousand verses, has seven places and eight gatherings: three places among humans and four places in the heavens make seven, and the repeated gathering at Universal Light makes eight.” 〔T35n1733 0125a18〕
Master Dayuan’s outline in four parts — 「又大遠法師分此經為四分：初品，名緣起淨機分；二〈舍那品〉，名標宗策志分；三〈名號品〉下至第八會來，名顯道策修分；四末後普賢所說偈，名屬累流通分。」tr. “Further, Master Dayuan divides this sūtra into four parts: the first chapter, named the part of conditioned arising that purifies the capacity; second, the ‘Rocana’ chapter, named the part that marks the doctrine and spurs the will; third, from the ‘Names’ chapter down to the eighth gathering, named the part that displays the path and spurs cultivation; fourth, the verses spoken by Samantabhadra at the very end, named the part of entrustment and circulation.” 〔T35n1733 0125b03〕; Fazang further sets up his own division into five parts 〔0125b06〕 and takes it over.
The two outlines of the five matters and the six fulfillments — 「又依《佛地論》分為五：一總顯已聞、二教起時、三顯教主、四教起處、五教所被機。依《法華論》等，有六成就：一信、二聞、三時、四主、五處、六眾。」tr. “Further, following the Treatise on the Buddha-Ground, it divides into five: first, the general display of what has been heard; second, the time of the teaching’s arising; third, the display of the teacher; fourth, the place of the teaching’s arising; fifth, those for whom the teaching was given. Following the Treatise on the Lotus Sūtra and the rest, there are six fulfillments: first faith, second hearing, third the time, fourth the master, fifth the place, sixth the assembly.” 〔T35n1733 0125b22〕
The four senses of whether there is a part of circulation — Fazang poses the question 「若爾，何得便有序分？」tr. “If so, how can there then be a prologue?” and answers 「以有見聞通趣入故，有始為序；以所入無極故，無終流通。如修生佛果，有始無終。」tr. “Because there is a common entry by seeing and hearing, having a beginning makes the prologue; because what is entered is without limit, there is no end and so no circulation. It is like the buddha-fruit produced by cultivation: it has a beginning and no end.” 〔T35n1733 0125a25〕
Zhiyan, Souxuan ji T35n1732 (commenting on the chapter-name of the sixty)
「世間淨眼者，謂時中器等三世間也。及能況之相，又體用差別，故現世無礙無染況淨眼。」tr. “As for the pure eye of the world, it means the three worlds — the times, the vessel, and the rest. And as to the aspect by which comparison is made, and further the difference of substance and function, therefore the present world, unobstructed and undefiled, is compared to a pure eye.” 〔T35n1732 0015a06〕; and again 「亦可如來未出世，無善導故如盲；佛今出世，現自他淨，喻明眼耳。」tr. “It may also be that, since the Tathāgata had not yet appeared in the world and there was no good guide, it was as if blind; now that the Buddha has appeared in the world and manifests the purity of self and others, the simile is that of a clear eye.” 〔0015a08〕; and he adjudicates the place of the chapter: 「言世間淨眼者，此應名序，但今之時會並是勝流入佛眾海數，德居淨域塵所不染，出自天真，信非有為，故託以顯至極圓道緣起之妙，不捨生死而無沾污，是以就事為目，故曰世間淨眼。」tr. “As for what is called the pure eye of the world, this ought to be named the preface. But those in the assembly at this present time are all of the superior stream who have entered the number of the Buddha’s sea of assemblies; their virtue dwells in a pure region untouched by dust, issuing from the natural truth, and their faith is not conditioned. Therefore it is entrusted with showing the wondrousness of the conditioned arising of the utterly perfect Way, which does not abandon birth-and-death and yet is unstained; and so, taking the matter itself as the title, it is called the pure eye of the world.” 〔0015a09〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (commenting on the chapter-name of the eighty)
「〈世主妙嚴品〉者，菩薩示生皆為世主，同臻海會故號妙嚴。」tr. “As for the chapter ‘The Wondrous Adornments of the Rulers of the Worlds’: bodhisattvas who manifest birth are all rulers of the worlds, and because they arrive together at the ocean-assembly it is called wondrous adornment.” 〔T36n1739 0721b14〕; 「品者，類會同流、法門均隔為品。此經總有四十品之勝典，此品建初，故稱第一。」tr. “As for ‘chapter’: kinds gathered in a common stream, with the dharma-gates evenly partitioned, make a chapter. This sūtra has in all the excellent canon of forty chapters, and this chapter is set at the beginning, and so is called the first.” 〔0721b15〕. He also glosses the title of the sūtra: 「大以無方為義，方以理智為功，廣即毫剎相含，佛乃體用無作，華喻行門可樂、能敷理事之功，嚴即依正莊嚴，經即貫穿縫綴。」tr. “Great takes having no fixed quarter as its sense; square takes principle and wisdom as its work; broad is the mutual containment of hair-tip and buddha-field; buddha is substance and function without contrivance; flower is the simile for the gate of practice that may be delighted in, able to unfold the work of principle and fact; adornment is the adorning of dependent and proper; sūtra is threading and stitching together.” 〔0721b11〕. In commenting on the whole sūtra he sets up ten gates: 「第一明依教分宗 第二明依宗教別 第三明教義差別 第四明成佛同別 第五明見佛差別 第六明說教時分 第七明淨土權實 第八明攝化境界 第九明因果延促 第十明會教始終」tr. “First, setting out the division of tenets according to the teaching. Second, setting out the distinctions of teaching according to tenet. Third, setting out the differences of teaching and meaning. Fourth, setting out sameness and difference in becoming a buddha. Fifth, setting out the differences in seeing a buddha. Sixth, setting out the time-divisions of the teaching’s delivery. Seventh, setting out the provisional and the real in the pure land. Eighth, setting out the sphere of gathering and transforming. Ninth, setting out the prolonging and shortening of cause and fruit. Tenth, setting out the beginning and end of the gatherings and teachings.” 〔0721b20〕.
Recorded Without Adjudication
As to the interpretation of the chapter-name, the four houses each establish their sense on the basis of their own recension. Zhiyan comments on chapter one of the sixty, “The Pure Eye of the World,” taking 「世間淨眼」tr. “the pure eye of the world” as the pure eye of the three worlds, and brings out the simile of the blind gaining an eye 〔T35n1732 0015a06〕〔0015a08〕; Fazang likewise comments on the sixty, and within the range recorded in this passage (from the gate of explaining the text as it comes 〔T35n1733 0125a18〕 onward) only his outline of the six fulfillments in the common manner 〔T35n1733 0125b22〕 is to be seen, his gate on the interpretation of the name lying outside the range recorded, which is noted as a gap according to fact; Chengguan comments on chapter one of the eighty, “The Wondrous Adornments of the Rulers of the Worlds,” taking the rulers of the three worlds as together called rulers of the worlds and the dharma-gates of the three worlds as that which adorns 〔T36n1736 0015a21〕〔0015a26〕; Li Tongxuan comments on the same eighty and says 「菩薩示生皆為世主，同臻海會故號妙嚴」tr. “bodhisattvas who manifest birth are all rulers of the worlds, and because they arrive together at the ocean-assembly it is called wondrous adornment” 〔T36n1739 0721b14〕 — Chengguan’s 「主」tr. “ruler” runs through the Buddha and the various kings, while Tongxuan’s 「主」tr. “ruler” is spoken of with respect to bodhisattvas manifesting birth. What the two houses take as the ruler is not the same.
The number of divisions in the outlines also differs. Fazang brings out Master Dayuan’s outline in four parts and himself sets up five 〔T35n1733 0125b03〕〔0125b06〕; Chengguan takes over the five parts and says 「合後二名依人證入」tr. “he combines the latter two and names them entering realization through a person” 〔T35n1735 0528c20〕, and further outlines the first part into ten 〔0528c20〕. For the finer division of the prologue, Fazang has 「初有四字，唯是證信；二『一時』下，通二序；三『動地』下，唯是發起」tr. “the first four words are attesting alone; second, from ‘at one time’ onward, it runs through both prefaces; third, from ‘the earth quaked’ onward, it is the arousing alone” 〔T35n1733 0125b15〕, while Chengguan has 「初證信序、後『爾時如來道場』下發起序」tr. “first the attesting preface, and after, from ‘at that time, the Tathāgata’s place of the Way,’ the arousing preface” 〔T35n1735 0528b23〕 — the two houses point to different opening sentences for the arousing preface (Fazang with respect to the sixty’s 「動地」tr. “the earth quaked,” Chengguan with respect to the eighty’s 「爾時如來道場」tr. “at that time, the Tathāgata’s place of the Way”).
The number of gatherings differs as well. Fazang, with respect to the sixty, gives 「七處八會」tr. “seven places and eight gatherings” and 「三十四品」tr. “thirty-four chapters” 〔T35n1733 0125a20〕〔0125a20〕; Li Tongxuan, with respect to the eighty, says 「此經總有四十品之勝典」tr. “this sūtra has in all the excellent canon of forty chapters” 〔T36n1739 0721b16〕.
All the divergences above are the settled sayings of the ancient worthies, recorded together without adjudication.
VII. Cross-Reading and Lineage
- Cross-reading within this chapter: this section is the first sub-position of chapter one, and it stops at the listing of names. The next sub-position, “The Part that Extols and Praises the Virtues · The Assemblies of Other Births, One · The Assemblies of Gods”, begins at 「爾時，如來道場眾海，悉已雲集」tr. “At that time, the sea of assemblies at the Tathāgata’s place of the Way had all gathered like clouds” 〔T10n0279 0005b24〕, which Chengguan outlines as 「自下大文第七稱揚讚德分，亦是發起序。」tr. “From here on, the seventh great section of the text is the part that extols and praises the virtues; it is likewise the arousing preface.” 〔T35n1735 0541a14〕. The forty assemblies each obtaining a dharma-gate and speaking verses sustained by the Buddha’s awesome power all lies within the four sub-positions that follow; this section has not one occurrence of the words 「解脫門」tr. “gate of liberation,” nor a single verse.
- Whence the sentence-pattern of obtaining a dharma-gate arises: the fixed formula of chapter one, 「得……解脫門」tr. “obtained … gate of liberation,” first appears at the head of the next sub-position, 「妙焰海大自在天王，得法界、虛空界寂靜方便力解脫門」tr. “the great sovereign heaven king Wondrous Flame Sea obtained the gate of liberation of the power of the still skillful means of the Dharma realm and the realm of empty space” 〔T10n0279 0005c06〕; and the head of the third sub-position, 「復次，持國乾闥婆王，得自在方便攝一切眾生解脫門」tr. “Next, the gandharva king Upholder of the Realm obtained the gate of liberation of sovereign skillful means that gathers in all sentient beings” 〔T10n0279 0010c06〕, is an instance of the same formula.
- Cross-reading with “Entry into the Dharma Realm”: the term 「解脫門」tr. “gate of liberation” first appears within chapter thirty-nine as 「修諸三昧禪定解脫門」tr. “the gate of liberation of cultivating the samādhis and dhyāna concentrations” 〔T10n0279 0330a14〕; and Sudhana’s formula for seeking the Dharma, 「示我解脫門」tr. “show me the gate of liberation,” first appears at 〔T10n0279 0333a11〕. In chapter one the assemblies each obtain one gate and together adorn one buddha; in chapter thirty-nine the good friends each confer one gate and together complete one visit — the sentence-patterns belong to one system, yet the one is the obtaining of the Dharma in the listing of assemblies in the prologue and the other the conferring of the Dharma in the successive visits of the main body. The connection is recorded without matching them one to one.
- Cross-reading with “The Flower Treasury World”: what this section sets out is the adornment of the vessel-world of one site of awakening; what chapter five, “The Flower Treasury World”, sets out is the disposition of the flower-treasury adorned ocean of worlds and the differences within the net of buddha-fields (the sub-position units of chapter five in this edition). The one is the adornment of a near place, the other the adornment of the Dharma realm.
- Gaps in the lineage: the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Shixuan men T45n1868 · the Huayan fajie xuanjing T45n1883 · the Xiu Huayan aozhi wangjin huanyuan guan T45n1876 were searched for 「世主妙嚴」tr. “the wondrous adornments of the rulers of the worlds” and 「世間淨眼」tr. “the pure eye of the world,” and in all four they were not found. Although these four works discuss the three worlds, host and guest, and endless mutual containment in many places, they do not name any involvement with the text of this chapter; this is noted as a gap according to fact, and passages of general doctrine from elsewhere are not used to fill out the citations for this section.
- A gap in the Yanyi chao: the whole file of the Suishu yanyi chao T36n1736 was searched for 「執金剛神」tr. “vajra-holding spirits” and 「眾海雲集」tr. “the cloud-gathering of the sea of assemblies,” and they were not found — the Chao has no independent commentary on the details of the individual assemblies in this section of the gathering, and only the one passage explaining the chapter-name can be drawn upon 〔T36n1736 0015a21〕. This is noted as a gap according to fact.
- A gap in the Tanxuan ji’s commentary on the individual assemblies: from the outline of the six fulfillments in the common manner on chapter one’s prologue 〔T35n1733 0125a18〕 onward, the Tanxuan ji shows no separate section commenting on the individual classes of assembly (bodily-retinue spirits, foot-faring spirits, and the rest); what this apparatus reaches is only the concluding section on the three worlds at the chapter’s end 〔T35n1733 0146b10〕, which discusses the general aspect of the gathering. This is noted as a gap according to fact.
- The forty-fascicle Avataṃsaka T293: 〔not found〕. That translation has only chapter thirty-nine, and offers no collation for this section.
- The Shidi jing lun T26n1522: 〔not found〕. It comments only on “The Ten Grounds” and does not touch this chapter.
VIII. Edition Location Register
- Śikṣānanda T279 (base recension · the eighty-fascicle Avataṃsaka): chapter one, The Wondrous Adornments of the Rulers of the Worlds · fascicle one, beginning 〔T10n0279 0001b25〕 – ending 〔0005b20〕 (the next section begins at 0005b24). The six fulfillments 0001b26 · the adornments of the site of awakening 0001b27 · the teacher beyond thought 0001c25 · the assembly of bodhisattvas 0002a11 · the vajra-holding spirits 0002b13 · the bodily-retinue spirits 0002b27 · the foot-faring spirits 0002c05 · the spirits of the place of the Way 0002c12 · the spirits presiding over cities 0002c19 · over the earth 0002c26 · over mountains 0003a04 · over forests 0003a10 · over medicines 0003a17 · over crops 0003a23 · over rivers 0003a29 · over the seas 0003b06 · over water 0003b12 · over fire 0003b18 · over wind 0003b26 · over space 0003c03 · over the directions 0003c09 · over night 0003c16 · over day 0003c22 · the asura kings 0003c29 · the garuḍa kings 0004a07 · the kiṃnara kings 0004a15 · the mahoraga kings 0004a22 · the yakṣa kings 0004b01 · the great dragon kings 0004b07 · the kumbhāṇḍa kings 0004b13 · the gandharva kings 0004b21 · the divine sons of the moon 0004b28 · the divine sons of the sun 0004c05 · the kings of the Heaven of the Thirty-Three 0004c12 · the kings of the Suyāma Heaven 0004c19 · the kings of the Tuṣita Heaven 0004c25 · the kings of the Heaven of Delight in Emanations 0005a02 · the kings of the Heaven of Free Enjoyment of Others’ Emanations 0005a08 · the kings of the Great Brahmā Heaven 0005a14 · the kings of the Heaven of Radiant Sound 0005a20 · the kings of the Universally Pure Heaven 0005a26 · the kings of the Heaven of Vast Fruit 0005b04 · the kings of the Great Sovereign Heaven 0005b10 · end of the section 0005b16. Thirty-nine chapters in the whole sūtra.
- Buddhabhadra T278 (principal collation witness of the Jin translation · the sixty-fascicle Avataṃsaka): chapter one, The Pure Eye of the World, part one 〔T09n0278 0395a06〕–〔0401a05〕, exclusive. The opening of the sūtra 0395a07 · the listed names of the assembly of bodhisattvas 0395b11 · the virtue-clause of the assembly of bodhisattvas 0395b19 · the vajra-strong men 0395c05 · the spirits of the place of the Way 0395c15 · the dragon spirits 0395c20 · the earth spirits 0395c23 · the spirits presiding over the directions 0396a26 · over night 0396a29 · over day 0396b05 · the asura spirits 0396b09. Thirty-four chapters in the whole sūtra.
- Chengguan, Huayan jing shu T35n1735: the chapter outline begins 0503b26. The outline of this section begins 0528b22 – ends 0541a06. The two divisions of the preface for this land 0528b22 · the two prefaces, attesting and arousing 0528b23 · the six senses of attestation 0528b26–0528c12 · the five matters of the Treatise on the Buddha-Ground 0528c12 · the six fulfillments 0528c14 · restriction of wording and unrestrictedness of sense 0528c16 · expounding the text in five parts 0528c19 · outlined into ten 0528c20 · the adornment of the vessel-world 0530b07 · the four matters and ten adornments 0530b10 · the body of awakening 0531c18 · the gloss on accomplishing the utmost right awakening 0531c21 · the threefold division of the practice-virtues of the assembly of bodhisattvas 0536a26 · the fruit-practice of further advance 0537a19 · the gathered virtue of the assembly of vajra-holding spirits 0537c29 · the eight sections of the assemblies of the eight classes and four kings 0538c20 · the gloss on the name asura 0538c22 · the seven and five of the assemblies of gods 0539c26 · the gloss on the name divine son of the moon 0539c28 · the kings of the Great Sovereign Heaven 0541a01 · the cloud-gathering of the sea of assemblies is finished 0541a06. The next outline heading, the part that extols and praises the virtues, 0541a14 (fascicle six of the commentary begins 0541a10).
- Chengguan, Yanyi chao T36n1736: the interpretation of the chapter-name begins 0015a20. The gloss on rulers of the worlds 0015a21 · the gloss on wondrous adornment 0015a26. Detailed commentary on the individual assemblies of the gathering in this section: 〔not found〕.
- Fazang, Tanxuan ji T35n1733: the commentary on chapter one begins 0125a18. Seven places and eight gatherings 0125a18 · thirty-four chapters, prologue and main body 0125a20 · the four senses of circulation 0125a21–0125b02 · Master Dayuan’s four parts 0125b03 · the five parts 0125b06 · the two divisions of the prologue 0125b13 · the five matters of the Treatise on the Buddha-Ground and the six fulfillments of the Treatise on the Lotus Sūtra 0125b22 · the four gates 0125b26. The concluding section on the three worlds at the chapter’s end 0146b10–0146b25.
- Zhiyan, Souxuan ji T35n1732: the interpretation of the sūtra-title and the chapter-name 0014c13–0015a14. The gloss on the three worlds 0015a06 · the simile of the clear eye 0015a08 · that it ought to be named the preface 0015a09.
- Li Tongxuan, Lun T36n1739: the interpretation of the sūtra-title 0721b11 · the interpretation of the chapter-name 0721b14 · the number of chapters 0721b16 · the headings of the ten gates 0721b19–0721b24. No commentary on the individual assemblies in this section.
- The forty-fascicle Avataṃsaka T293: 〔not found〕.
- The Shidi jing lun T26n1522: 〔not found〕.
- The treatises of the school T45n1866／T45n1868／T45n1883／T45n1876: 〔not found〕 as regards citations of this chapter.
- Variant readings: within the range of T279 covered by this unit, 〔0001b25〕–〔0005b19〕, the Taishō base text carries 12 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0001c07〕輝【大】｜暉【宋】【元】【明】【宮】 · 〔0001c23〕玉【大】｜王【宋】【元】【明】【宮】 · 〔0002a22〕𪗇【大】＊｜臍【宋】【元】【明】【宮】＊（＊同校並繫〔0004c22〕之𪗇字） · 〔0002b28〕眾神【大】｜神眾【宮】 · 〔0003a11〕芽【大】｜牙【宋】【元】【明】 · 〔0003a11〕耀【大】｜曜【宋】【元】【明】【宮】 · 〔0003b07〕遠塵離垢【大】｜遠離塵垢【宋】【明】【宮】 · 〔0003b10〕聲【大】｜音【元】【明】 · 〔0003b14〕漩【大】｜旋【宮】 · 〔0004a13〕善【大】｜普【元】【明】 · 〔0004a29〕癡【大】｜愛【宮】 · 〔0004b13〕荼【大】＊｜茶【宋】【元】【明】【宮】＊（＊同校並繫〔0004b13〕〔0004b14〕〔0004b15〕〔0004b16〕〔0004b17〕〔0004b18〕之荼字）. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
- A further note upon the variant readings: 2 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0001c08〕圍【CB】｜圓【大】／圍【宮】 · 〔0005a25〕法門【CB】【麗-CB】｜法【大】／法門【宋】【元】【明】【宮】.