華嚴經 品一 世主妙嚴品 · 稱揚讚德分·異生眾一·諸天眾Avataṃsaka Sūtra · The Wondrous Adornments of the Rulers of the Worlds · Praise of Virtues: The Assemblies of Different Birth, Part One, the Hosts of Gods
一百二十四名得法者（諸天），一人只得一個法門。
你會以為那是不夠。澄觀說反了：正因為各得一，才顯佛德無盡——若有誰能得盡，佛德就有底了。『佛得其總，眾海得別。』
所以這不是一百二十四條清單，是同一尊佛在一百二十四種根器上開出的一百二十四個入口。有人得的是一毛孔中現無邊佛剎，有人得的是「如田家作業種芽莖等隨時守護令成就」——農夫守候一株芽的那種守候，也是一道解脫門。
十二眾一眾一眾說下來，像排隊發言。澄觀說不是：眾之集、偈之讚本來同在一時，只因文字寫不完才編成先後。文有次第，事無次第。
那你的呢。門檻極低——三十三天那一眾的偈說：若能憶念如來少許功德，乃至一念專注仰望。一念，就是一道門。
One hundred and twenty-four who obtain the Dharma (they are gods), and each single one of them obtains only one gate.
You will suppose that this is not enough. Chengguan says it is the other way round: precisely because each obtains one, the inexhaustibility of the Buddha’s virtue is shown — for if there were anyone who could obtain it all, the Buddha’s virtue would have a bottom to it. “The Buddha obtains the whole of it; the ocean of the assembly obtains the several parts.”
So this is not a list of one hundred and twenty-four items. It is one and the same Buddha opening one hundred and twenty-four entrances upon one hundred and twenty-four kinds of capacity. What one of them obtains is the manifesting of boundless buddha-lands within a single pore; what another obtains is “to be like a farming household at its work, sowing the seed and guarding the sprout and the stalk, watching over them in their season so that they come to fruition” — the kind of watching by which a farmer waits upon a single sprout is also a gate of liberation.
The twelve assemblies speak one after another, as though they were queuing up to take the floor. Chengguan says they are not: the gathering of the assemblies and the praising in verse were originally all at one and the same time, and only because writing cannot set everything down at once were they arranged in sequence. The text has an order; the event has none.
And yours? The threshold is set extremely low — the verses of the assembly of the Heaven of the Thirty-Three say: if one can call to mind even a little of the Tathāgata’s merit, or for so much as a single thought look up to him with concentrated mind. One thought: that already is a gate.
〔T10 0005〕
爾時，如來道場眾海，悉已雲集；無邊品類，周匝遍滿；形色部從，各各差別；隨所來方，親近世尊，一心瞻仰。此諸眾會，已離一切煩惱心垢及其餘習，摧重障山，見佛無礙。如是皆以毘盧遮那如來往昔之時，於劫海中修菩薩行，以四攝事而曾攝受；一一佛所種善根時，皆已善攝種種方便，教化成熟，令其安立一切智道；種無量善，獲眾大福，悉已入於方便願海；所行之行，具足清淨；於出離道，已能善出；常見於佛，分明照了；以勝解力入於如來功德大海，得於諸佛解脫之門遊戲神通。所謂：
妙焰海大自在天王，得法界、虛空界寂靜方便力解脫門；自在名稱光天王，得普觀一切法悉自在解脫門；清淨功德眼天王，得知一切法不生、不滅、不來、不去、無功用行解脫門；可愛樂大慧天王，得現見一切法真實相智慧海解脫門；不動光自在天王，得與眾生無邊安樂大方便定解脫門；妙莊嚴眼天王，得令觀寂靜法滅諸癡暗怖解脫門；善思惟光明天王，得善入無邊境界不起一切諸有思惟業解脫門；可愛樂大智天王，得普往十方說法而不動無所依解脫門；普音莊嚴幢天王，得入佛寂靜境界普現光明解脫門；名稱光善精進天王，得住自所悟處而以無邊廣大境界為所緣解脫門。
爾時，妙焰海天王，承佛威力，普觀一切自在天眾而說頌言：
「佛身普遍諸大會，充滿法界無窮盡，
寂滅無性不可取，為救世間而出現。
如來法王出世間，能然照世妙法燈，
境界無邊亦無盡，此自在名之所證。
佛不思議離分別，了相十方無所有，
為世廣開清淨道，如是淨眼能觀見。
如來智慧無邊際，一切世間莫能測，
永滅眾生癡暗心，大慧入此深安住。
如來功德不思議，眾生見者煩惱滅，
普使世間獲安樂，不動自在天能見。
眾生癡暗常迷覆，如來為說寂靜法，
是則照世智慧燈，妙眼能知此方便。
如來清淨妙色身，普現十方無有比，
此身無性無依處，善思惟天所觀察。
如來音聲無限礙，堪受化者靡不聞，
而佛寂然恒不動，此樂智天之解脫。
寂靜解脫天人主，十方無處不現前，
光明照耀滿世間，此無礙法嚴幢見。
佛於無邊大劫海，為眾生故求菩提，
種種神通化一切，名稱光天悟斯法。」
〔T10 0006〕
復次，可愛樂法光明幢天王，得普觀一切眾生根為說法斷疑解脫門；淨莊嚴海天王，得隨憶念令見佛解脫門；最勝慧光明天王，得法性平等無所依莊嚴身解脫門；自在智慧幢天王，得了知一切世間法一念中安立不思議莊嚴海解脫門；樂寂靜天王，得於一毛孔現不思議佛剎無障礙解脫門；普智眼天王，得入普門觀察法界解脫門；樂旋慧天王，得為一切眾生種種出現無邊劫常現前解脫門；善種慧光明天王，得觀一切世間境界入不思議法解脫門；無垢寂靜光天王，得示一切眾生出要法解脫門；廣大清淨光天王，得觀察一切應化眾生令入佛法解脫門。
爾時，可愛樂法光明幢天王，承佛威力，普觀一切少廣天、無量廣天、廣果天眾而說頌言：
「諸佛境界不思議，一切眾生莫能測，
普令其心生信解，廣大意樂無窮盡。
若有眾生堪受法，佛威神力開導彼，
令其恒覩佛現前，嚴海天王如是見。
一切法性無所依，佛現世間亦如是，
普於諸有無依處，此義勝智能觀察。
隨諸眾生心所欲，佛神通力皆能現，
各各差別不思議，此智幢王解脫海。
過去所有諸國土，一毛孔中皆示現，
此是諸佛大神通，愛樂寂靜能宣說。
一切法門無盡海，同會一法道場中，
如是法性佛所說，智眼能明此方便。
十方所有諸國土，悉在其中而說法，
佛身無去亦無來，愛樂慧旋之境界。
佛觀世法如光影，入彼甚深幽奧處，
說諸法性常寂然，善種思惟能見此。
佛善了知諸境界，隨眾生根雨法雨，
為啟難思出要門，此寂靜天能悟入。
世尊恒以大慈悲，利益眾生而出現，
等雨法雨充其器，清淨光天能演說。」
復次，清淨慧名稱天王，得了達一切眾生解脫道方便解脫門；最勝見天王，得隨一切諸天眾所樂如光影普示現解脫門；寂靜德天王，得普嚴淨一切佛境界大方便解脫門；須彌音天王，得隨諸眾生永流轉生死海解脫門；淨念眼天王，得憶念如來調伏眾生行解脫門；可愛樂普照天王，得普門陀羅尼海所流出解脫門；世間自在主天王，得能令眾生值佛生信藏解脫門；光焰自在天王，得能令一切眾生聞法信喜而出離解脫門；樂思惟法變化天王，得入一切菩薩調伏行如虛空無邊無盡解脫門；變化幢天王，得觀眾生無量煩惱普悲智解脫門；星宿音妙莊嚴天王，得放光現佛三輪攝化解脫門。
爾時，清淨慧名稱天王，承佛威力，普觀一切少淨天、無量淨天、遍淨天眾而說頌言：
「了知法性無礙者，普現十方無量剎，
說佛境界不思議，令眾同歸解脫海。
如來處世無所依，譬如光影現眾國，
法性究竟無生起，此勝見王所入門。
無量劫海修方便，普淨十方諸國土，
法界如如常不動，寂靜德天之所悟。
眾生愚癡所覆障，盲暗恒居生死中，
如來示以清淨道，此須彌音之解脫。
諸佛所行無上道，一切眾生莫能測，
示以種種方便門，淨眼諦觀能悉了。
如來恒以總持門，譬如剎海微塵數，
示教眾生遍一切，普照天王此能入。
如來出世甚難值，無量劫海時一遇，
能令眾生生信解，此自在天之所得。
佛說法性皆無性，甚深廣大不思議，
普使眾生生淨信，光焰天王能善了。
三世如來功德滿，化眾生界不思議，
於彼思惟生慶悅，如是樂法能開演。
眾生沒在煩惱海，愚癡見濁甚可怖，
大師哀愍令永離，此化幢王所觀境。
如來恒放大光明，一一光中無量佛，
各各現化眾生事，此妙音天所入門。」
復次，可愛樂光明天王，得恒受寂靜樂而能降現消滅世間苦解脫門；清淨妙光天王，得大悲心相應海一切眾生喜樂藏解脫門；自在音天王，得一念中普現無邊劫一切眾生福德力解脫門；最勝念智天王，得普使成住壞一切世間皆悉如虛空清淨解脫門；可愛樂淨妙音天王，得愛樂信受一切聖人法解脫門；善思惟音天王，得能經劫住演說一切地義及方便解脫門；演莊嚴音天王，得一切菩薩從兜率天宮沒下生時大供養方便解脫門；甚深光音天王，得觀察無盡神通智慧海解脫門；廣大名稱天王，得一切佛功德海滿足出現世間方便力解脫門；最勝淨光天王，得如來往昔誓願力發生深信愛樂藏解脫門。
〔T10 0007〕
爾時，可愛樂光明天王，承佛威力，普觀一切少光天、無量光天、極光天眾而說頌言：
「我念如來昔所行，承事供養無邊佛，
如本信心清淨業，以佛威神今悉見。
佛身無相離眾垢，恒住慈悲哀愍地，
世間憂患悉使除，此是妙光之解脫。
佛法廣大無涯際，一切剎海於中現，
如其成壞各不同，自在音天解脫力。
佛神通力無與等，普現十方廣大剎，
悉令嚴淨常現前，勝念解脫之方便。
如諸剎海微塵數，所有如來咸敬奉，
聞法離染不唐捐，此妙音天法門用。
佛於無量大劫海，說地方便無倫匹，
所說無邊無有窮，善思音天知此義。
如來神變無量門，一念現於一切處，
降神成道大方便，此莊嚴音之解脫。
威力所持能演說，及現諸佛神通事，
隨其根欲悉令淨，此光音天解脫門。
如來智慧無邊際，世中無等無所著，
慈心應物普現前，廣大名天悟斯道。
佛昔修習菩提行，供養十方一切佛，
一一佛所發誓心，最勝光聞大歡喜。」
復次，尸棄梵王，得普住十方道場中說法而所行清淨無染著解脫門；慧光梵王，得使一切眾生入禪三昧住解脫門；善思慧光明梵王，得普入一切不思議法解脫門；普雲音梵王，得入諸佛一切音聲海解脫門；觀世言音自在梵王，得能憶念菩薩教化一切眾生方便解脫門；寂靜光明眼梵王，得現一切世間業報相各差別解脫門；普光明梵王，得隨一切眾生品類差別皆現前調伏解脫門；變化音梵王，得住一切法清淨相寂滅行境界解脫門；光耀眼梵王，得於一切有無所著、無邊際、無依止、常勤出現解脫門；悅意海音梵王，得常思惟觀察無盡法解脫門。
爾時，尸棄大梵王，承佛神力，普觀一切梵身天、梵輔天、梵眾天、大梵天眾而說頌言：
「佛身清淨常寂滅，光明照耀遍世間，
無相無行無影像，譬如空雲如是見。
佛身如是定境界，一切眾生莫能測，
示彼難思方便門，此慧光王之所悟。
佛剎微塵法門海，一言演說盡無餘，
如是劫海演不窮，善思慧光之解脫。
諸佛圓音等世間，眾生隨類各得解，
而於音聲不分別，普音梵天如是悟。
三世所有諸如來，趣入菩提方便行，
一切皆於佛身現，自在音天之解脫。
一切眾生業差別，隨其因感種種殊，
世間如是佛皆現，寂靜光天能悟入。
無量法門皆自在，調伏眾生遍十方，
亦不於中起分別，此是普光之境界。
佛身如空不可盡，無相無礙遍十方，
所有應現皆如化，變化音王悟斯道。
如來身相無有邊，智慧音聲亦如是，
處世現形無所著，光耀天王入此門。
法王安處妙法宮，法身光明無不照，
法性無比無諸相，此海音王之解脫。」
復次，自在天王，得現前成熟無量眾生自在藏解脫門；善目主天王，得觀察一切眾生樂令入聖境界樂解脫門；妙寶幢冠天王，得隨諸眾生種種欲解令起行解脫門；勇猛慧天王，得普攝為一切眾生所說義解脫門；妙音句天王，得憶念如來廣大慈增進自所行解脫門；妙光幢天王，得示現大悲門摧滅一切憍慢幢解脫門；寂靜境天王，得調伏一切世間瞋害心解脫門；妙輪莊嚴幢天王，得十方無邊佛隨憶念悉來赴解脫門；華光慧天王，得隨眾生心念普現成正覺解脫門；因陀羅妙光天王，得普入一切世間大威力自在法解脫門。
爾時，自在天王，承佛威神，遍觀一切自在天眾而說頌言：
「佛身周遍等法界，普應眾生悉現前，
種種教門常化誘，於法自在能開悟。
世間所有種種樂，聖寂滅樂為最勝，
住於廣大法性中，妙眼天王觀見此。
如來出現遍十方，普應群心而說法，
一切疑念皆除斷，此妙幢冠解脫門。
諸佛遍世演妙音，無量劫中所說法，
能以一言咸說盡，勇猛慧大之解脫。
世間所有廣大慈，不及如來一毫分，
佛慈如空不可盡，此妙音天之所得。
一切眾生慢高山，十力摧殄悉無餘，
此是如來大悲用，妙光幢王所行道。
慧光清淨滿世間，若有見者除癡暗，
令其遠離諸惡道，寂靜天王悟斯法。
毛孔光明能演說，等眾生數諸佛名，
隨其所樂悉得聞，此妙輪幢之解脫。
如來自在不可量，法界虛空悉充滿，
一切眾會皆明覩，此解脫門華慧入。
無量無邊大劫海，普現十方而說法，
未曾見佛有去來，此主光天之所悟。」
〔T10 0008〕
復次，善化天王，得開示一切業變化力解脫門；寂靜音光明天王，得捨離一切攀緣解脫門；變化力光明天王，得普滅一切眾生癡暗心令智慧圓滿解脫門；莊嚴主天王，得示現無邊悅意聲解脫門；念光天王，得了知一切佛無盡福德相解脫門；最上雲音天王，得普知過去一切劫成壞次第解脫門；勝光天王，得開悟一切眾生智解脫門；妙髻天王，得舒光疾滿十方虛空界解脫門；喜慧天王，得一切所作無能壞精進力解脫門；華光髻天王，得知一切眾生業所受報解脫門；普見十方天王，得示現不思議眾生形類差別解脫門。
爾時，善化天王，承佛威力，普觀一切善化天眾而說頌言：
「世間業性不思議，佛為群迷悉開示，
巧說因緣真實理，一切眾生差別業。
種種觀佛無所有，十方求覓不可得，
法身示現無真實，此法寂音之所見。
佛於劫海修諸行，為滅世間癡暗惑，
是故清淨最照明，此是力光心所悟。
世間所有妙音聲，無有能比如來音，
佛以一音遍十方，入此解脫莊嚴主。
世間所有眾福力，不與如來一相等，
如來福德同虛空，此念光天所觀見。
三世所有無量劫，如其成敗種種相，
佛一毛孔皆能現，最上雲音所了知。
十方虛空可知量，佛毛孔量不可得，
如是無礙不思議，妙髻天王已能悟。
佛於曩世無量劫，具修廣大波羅蜜，
勤行精進無厭怠，喜慧能知此法門。
業性因緣不可思，佛為世間皆演說，
法性本淨無諸垢，此是華光之入處。
汝應觀佛一毛孔，一切眾生悉在中，
彼亦不來亦不去，此普見王之所了。」
復次，知足天王，得一切佛出興世圓滿教輪解脫門；喜樂海髻天王，得盡虛空界清淨光明身解脫門；最勝功德幢天王，得消滅世間苦淨願海解脫門；寂靜光天王，得普現身說法解脫門；善目天王，得普淨一切眾生界解脫門；寶峯月天王，得普化世間常現前無盡藏解脫門；勇健力天王，得開示一切佛正覺境界解脫門；金剛妙光天王，得堅固一切眾生菩提心令不可壞解脫門；星宿幢天王，得一切佛出興咸親近觀察調伏眾生方便解脫門；妙莊嚴天王，得一念悉知眾生心隨機應現解脫門。
爾時，知足天王，承佛威力，普觀一切知足天眾而說頌言：
「如來廣大遍法界，於諸眾生悉平等，
普應群情闡妙門，令入難思清淨法。
佛身普現於十方，無著無礙不可取，
種種色像世咸見，此喜髻天之所入。
如來往昔修諸行，清淨大願深如海，
一切佛法皆令滿，勝德能知此方便。
如來法身不思議，如影分形等法界，
處處闡明一切法，寂靜光天解脫門。
眾生業惑所纏覆，憍慢放逸心馳蕩，
如來為說寂靜法，善目照知心喜慶。
一切世間真導師，為救為歸而出現，
普示眾生安樂處，峯月於此能深入。
諸佛境界不思議，一切法界皆周遍，
入於諸法到彼岸，勇慧見此生歡喜。
若有眾生堪受化，聞佛功德趣菩提，
令住福海常清淨，妙光於此能觀察。
十方剎海微塵數，一切佛所皆往集，
恭敬供養聽聞法，此莊嚴幢之所見。
眾生心海不思議，無住無動無依處，
佛於一念皆明見，妙莊嚴天斯善了。」
復次，時分天王，得發起一切眾生善根令永離憂惱解脫門；妙光天王，得普入一切境界解脫門；無盡慧功德幢天王，得滅除一切患大悲輪解脫門；善化端嚴天王，得了知三世一切眾生心解脫門；總持大光明天王，得陀羅尼門光明憶持一切法無忘失解脫門；不思議慧天王，得善入一切業自性不思議方便解脫門；輪臍天王，得轉法輪成熟眾生方便解脫門；光焰天王，得廣大眼普觀眾生而往調伏解脫門；光照天王，得超出一切業障不隨魔所作解脫門；普觀察大名稱天王，得善誘誨一切諸天眾令受行心清淨解脫門。
〔T10 0009〕
爾時，時分天王，承佛威力，普觀一切時分天眾而說頌言：
「佛於無量久遠劫，已竭世間憂惱海，
廣闢離塵清淨道，永耀眾生智慧燈。
如來法身甚廣大，十方邊際不可得，
一切方便無限量，妙光明天智能入。
生老病死憂悲苦，逼迫世間無暫歇，
大師哀愍誓悉除，無盡慧光能覺了。
佛如幻智無所礙，於三世法悉明達，
普入眾生心行中，此善化天之境界。
總持邊際不可得，辯才大海亦無盡，
能轉清淨妙法輪，此是大光之解脫。
業性廣大無窮盡，智慧覺了善開示，
一切方便不思議，如是慧天之所入。
轉不思議妙法輪，顯示修習菩提道，
永滅一切眾生苦，此是輪臍方便地。
如來真身本無二，應物隨形滿世間，
眾生各見在其前，此是焰天之境界。
若有眾生一見佛，必使淨除諸業障，
離諸魔業永無餘，光照天王所行道。
一切眾會廣如海，佛在其中最威耀，
普雨法雨潤眾生，此解脫門名稱入。」
復次，釋迦因陀羅天王，得憶念三世佛出興乃至剎成壞皆明見大歡喜解脫門；普稱滿音天王，得能令佛色身最清淨廣大世無能比解脫門；慈目寶髻天王，得慈雲普覆解脫門；寶光幢名稱天王，得恒見佛於一切世主前現種種形相威德身解脫門；發生喜樂髻天王，得知一切眾生城邑宮殿從何福業生解脫門；端正念天王，得開示諸佛成熟眾生事解脫門；高勝音天王，得知一切世間成壞劫轉變相解脫門；成就念天王，得憶念當來菩薩調伏眾生行解脫門；淨華光天王，得了知一切諸天快樂因解脫門；智日眼天王，得開示一切諸天子受生善根𢔌無癡惑解脫門；自在光明天王，得開悟一切諸天眾令永斷種種疑解脫門。
爾時，釋迦因陀羅天王，承佛威力，普觀一切三十三天眾而說頌言：
「我念三世一切佛，所有境界悉平等，
如其國土壞與成，以佛威神皆得見。
佛身廣大遍十方，妙色無比利群生，
光明照耀靡不及，此道普稱能觀見。
如來方便大慈海，往劫修行極清淨，
化導眾生無有邊，寶髻天王斯悟了。
我念法王功德海，世中最上無與等，
發生廣大歡喜心，此寶光天之解脫。
佛知眾生善業海，種種勝因生大福，
皆令顯現無有餘，此喜髻天之所見。
諸佛出現於十方，普遍一切世間中，
觀眾生心示調伏，正念天王悟斯道。
如來智身廣大眼，世界微塵無不見，
如是普遍於十方，此雲音天之解脫。
一切佛子菩提行，如來悉現毛孔中，
如其無量皆具足，此念天王所明見。
世間所有安樂事，一切皆由佛出生，
如來功德勝無等，此解脫處華王入。
若念如來少功德，乃至一念心專仰，
諸惡道怖悉永除，智眼於此能深悟。
寂滅法中大神通，普應群心靡不周，
所有疑惑皆令斷，此光明王之所得。」
復次，日天子，得淨光普照十方眾生盡未來劫常為利益解脫門；光焰眼天子，得以一切隨類身開悟眾生令入智慧海解脫門；須彌光歡喜幢天子，得為一切眾生主令勤修無邊淨功德解脫門；淨寶月天子，得修一切苦行深心歡喜解脫門；勇猛不退轉天子，得無礙光普照令一切眾生益其精爽解脫門；妙華纓光明天子，得淨光普照眾生身令生歡喜信解海解脫門；最勝幢光明天子，得光明普照一切世間令成辦種種妙功德解脫門；寶髻普光明天子，得大悲海現無邊境界種種色相寶解脫門；光明眼天子，得淨治一切眾生眼令見法界藏解脫門；持德天子，得發生清淨相續心令不失壞解脫門；普運行光明天子，得普運日宮殿照十方一切眾生令成就所作業解脫門。
爾時，日天子，承佛威力，遍觀一切日天子眾而說頌言：
「如來廣大智慧光，普照十方諸國土，
一切眾生咸見佛，種種調伏多方便。
如來色相無有邊，隨其所樂悉現身，
普為世間開智海，焰眼如是觀於佛。
佛身無等無有比，光明照耀遍十方，
超過一切最無上，如是法門歡喜得。
為利世間修苦行，往來諸有無量劫，
光明遍淨如虛空，寶月能知此方便。
佛演妙音無障礙，普遍十方諸國土，
以法滋味益群生，勇猛能知此方便。
放光明網不思議，普淨一切諸含識，
悉使發生深信解，此華纓天所入門。
世間所有諸光明，不及佛一毛孔光，
佛光如是不思議，此勝幢光之解脫。
一切諸佛法如是，悉坐菩提樹王下，
令非道者住於道，寶髻光明如是見。
眾生盲闇愚癡苦，佛欲令其生淨眼，
是故為然智慧燈，善目於此深觀察。
解脫方便自在尊，若有曾見一供養，
悉使修行至於果，此是德天方便力。
一法門中無量門，無量千劫如是說，
所演法門廣大義，普運光天之所了。」
〔T10 0010〕
復次，月天子，得淨光普照法界攝化眾生解脫門；華王髻光明天子，得觀察一切眾生界令普入無邊法解脫門；眾妙淨光天子，得了知一切眾生心海種種攀緣轉解脫門；安樂世間心天子，得與一切眾生不可思議樂令踊躍大歡喜解脫門；樹王眼光明天子，得如田家作業種芽莖等隨時守護令成就解脫門；出現淨光天子，得慈悲救護一切眾生令現見受苦受樂事解脫門；普遊不動光天子，得能持清淨月普現十方解脫門；星宿王自在天子，得開示一切法如幻如虛空無相無自性解脫門；淨覺月天子，得普為一切眾生起大業用解脫門；大威德光明天子，得普斷一切疑惑解脫門。
爾時，月天子，承佛神力，普觀一切月宮殿中諸天眾會而說頌曰：
「佛放光明遍世間，照耀十方諸國土，
演不思議廣大法，永破眾生癡惑暗。
境界無邊無有盡，於無量劫常開導，
種種自在化群生，華髻如是觀於佛。
眾生心海念念殊，佛智寬廣悉了知，
普為說法令歡喜，此妙光明之解脫。
眾生無有聖安樂，沈迷惡道受諸苦，
如來示彼法性門，安樂思惟如是見。
如來希有大慈悲，為利眾生入諸有，
說法勸善令成就，此目光天所了知。
世尊開闡法光明，分別世間諸業性，
善惡所行無失壞，淨光見此生歡喜。
佛為一切福所依，譬如大地持宮室，
巧示離憂安隱道，不動能知此方便。
智火大明周法界，現形無數等眾生，
普為一切開真實，星宿王天悟斯道。
佛如虛空無自性，為利眾生現世間，
相好莊嚴如影像，淨覺天王如是見。
佛身毛孔普演音，法雲覆世悉無餘，
聽聞莫不生歡喜，如是解脫光天悟。」
〔卷3〕
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.
總結：眾海雲集，各得一門
那時，如來道場中的與會大眾如海一般，已經全部像雲一樣聚集起來了；無邊無際的種種品類，周匝環繞、遍滿各處；他們的形貌、顏色、部屬、隨從，各各不同；隨著各自所來的方向，親近世尊，一心瞻望仰視。
這些與會的大眾，已經遠離了一切煩惱、心上的垢染以及其餘的習氣，摧破了厚重之障所成的高山，見佛而無有障礙。他們之所以如此，都是因為毘盧遮那如來往昔之時，在漫長如海的劫數之中修菩薩行，以四攝事（布施、愛語、利行、同事這四種攝受眾生的方法）而曾經攝受過他們；在一一佛所種植善根的時候，都已經善巧地攝持種種方便，教化他們、令他們成熟，使他們安立在一切智之道上；種下了無量的善，獲得了眾多的大福，全都已經進入了方便願海之中；所修的行，具足清淨；對於出離之道，已經能夠善巧地出離；常常見佛，分明而照了；以殊勝的信解之力進入如來功德的大海，得到了諸佛解脫之門，在其中遊戲神通。所得的是這些——
第一眾 自在天：十王各得一門，妙焰海天王說偈
妙焰海大自在天王，得到的是法界、虛空界寂靜方便力的解脫門；自在名稱光天王，得到的是普遍觀照一切法而悉皆自在的解脫門；清淨功德眼天王，得到的是了知一切法不生、不滅、不來、不去、無功用行（不必刻意造作而自然成就）的解脫門；可愛樂大慧天王，得到的是現前親見一切法真實之相的智慧海解脫門；不動光自在天王，得到的是給與眾生無邊安樂的大方便定解脫門；妙莊嚴眼天王，得到的是令眾生觀寂靜之法、滅除種種愚癡黑暗與怖畏的解脫門；善思惟光明天王，得到的是善巧進入無邊境界而不起一切諸有思惟之業的解脫門；可愛樂大智天王，得到的是普遍前往十方說法而不動、無所依的解脫門；普音莊嚴幢天王，得到的是進入佛的寂靜境界而普現光明的解脫門；名稱光善精進天王，得到的是安住於自己所悟之處而以無邊廣大境界作為所緣的解脫門。
那時，妙焰海天王，承著佛的威力，普遍觀照一切自在天眾而說偈道：
「佛的身普遍在一切大會之中，充滿法界而無有窮盡；他寂滅、無有自性、不可取執，卻為了救度世間而出現。
「如來是法中之王，出現於世間，能夠點燃照亮世間的微妙法燈；他的境界無邊、也無有窮盡——這是自在名稱光天王所證的。
「佛不可思議、遠離分別，了達十方諸相本無所有，為世間廣開清淨之道——這樣的境界，清淨功德眼天王能夠觀見。
「如來的智慧沒有邊際，一切世間都無法測度，永遠滅除眾生愚癡黑暗的心——可愛樂大慧天王入於此中而深深安住。
「如來的功德不可思議，眾生見到的人煩惱就消滅，普遍使世間獲得安樂——不動光自在天王能夠見到。
「眾生被愚癡黑暗長久地迷惑覆蓋，如來為他們宣說寂靜之法，這就是照亮世間的智慧之燈——妙莊嚴眼天王能夠知道這個方便。
「如來清淨微妙的色身，普遍顯現於十方而無可比擬，這個身沒有自性、沒有依處——善思惟光明天王所觀察的正是這一點。
「如來的音聲沒有限礙，堪能受化的人沒有聽不到的，而佛卻寂然恆常不動——這是可愛樂大智天王的解脫。
「寂靜解脫的天人之主，十方沒有一處不現前，光明照耀充滿世間——這無礙之法是普音莊嚴幢天王所見。
「佛在無邊的大劫海中，為了眾生的緣故而求菩提，以種種神通教化一切——名稱光天王悟入的就是這個法。」
第二眾 少廣天等：十王各得一門，可愛樂法光明幢天王說偈
其次，可愛樂法光明幢天王，得到的是普遍觀察一切眾生的根器而為他們說法、斷除疑惑的解脫門；淨莊嚴海天王，得到的是隨著憶念便令人見佛的解脫門；最勝慧光明天王，得到的是法性平等、無所依的莊嚴身解脫門；自在智慧幢天王，得到的是了知一切世間之法在一念之中安立不可思議莊嚴海的解脫門；樂寂靜天王，得到的是在一個毛孔中顯現不可思議佛剎而無有障礙的解脫門；普智眼天王，得到的是進入普門而觀察法界的解脫門；樂旋慧天王，得到的是為一切眾生種種出現、於無邊劫中常現在前的解脫門；善種慧光明天王，得到的是觀照一切世間境界而入於不可思議之法的解脫門；無垢寂靜光天王，得到的是為一切眾生開示出離要道之法的解脫門；廣大清淨光天王，得到的是觀察一切應當受化的眾生、令他們進入佛法的解脫門。
那時，可愛樂法光明幢天王，承著佛的威力，普遍觀照一切少廣天、無量廣天、廣果天眾而說偈道：
「諸佛的境界不可思議，一切眾生都無法測度，卻普遍令他們的心生起信解，廣大的意樂沒有窮盡。
「若有眾生堪能受法，佛就以威神之力開導他，令他恆常看見佛現在眼前——淨莊嚴海天王就是這樣見的。
「一切法性無所依，佛出現於世間也是如此，普遍在一切諸有之中而無所依處——這個義理，最勝慧光明天王能夠觀察。
「隨著眾生心中所欲，佛以神通之力都能顯現，各各差別不可思議——這是自在智慧幢天王的解脫之海。
「過去所有的一切國土，在一個毛孔之中全都顯現，這是諸佛的大神通——樂寂靜天王能夠宣說。
「一切法門無盡如海，同會於一法的道場之中，這樣的法性是佛所說——普智眼天王能夠明白這個方便。
「十方所有的一切國土，佛都在其中而說法，佛身無去也無來——這是樂旋慧天王的境界。
「佛觀世間之法猶如光影，深入那甚深幽奧之處，說諸法之性常自寂然——善種慧光明天王能夠見到這一點。
「佛善巧了知種種境界，隨著眾生的根器而降下法雨，為他們開啟難以思議的出要之門——這位無垢寂靜光天王能夠悟入。
「世尊恆常以大慈悲，利益眾生而出現，平等地降下法雨、充滿他們各自的器量——廣大清淨光天王能夠演說。」
第三眾 少淨天等：十一王各得一門，清淨慧名稱天王說偈
其次，清淨慧名稱天王，得到的是了達一切眾生解脫之道的方便解脫門；最勝見天王，得到的是隨著一切諸天大眾所喜樂的、如同光影一般普遍示現的解脫門；寂靜德天王，得到的是普遍嚴淨一切佛境界的大方便解脫門；須彌音天王，得到的是隨順諸眾生永遠流轉於生死之海的解脫門；淨念眼天王，得到的是憶念如來調伏眾生之行的解脫門；可愛樂普照天王，得到的是普門陀羅尼（總持一切而不忘失）之海所流出的解脫門；世間自在主天王，得到的是能令眾生值遇佛而生起信心之藏的解脫門；光焰自在天王，得到的是能令一切眾生聞法信受歡喜而出離的解脫門；樂思惟法變化天王，得到的是進入一切菩薩調伏之行如同虛空無邊無盡的解脫門；變化幢天王，得到的是觀照眾生無量煩惱而普興悲智的解脫門；星宿音妙莊嚴天王，得到的是放光顯現佛以三輪（身、語、意三種教化之用）攝化的解脫門。
那時，清淨慧名稱天王，承著佛的威力，普遍觀照一切少淨天、無量淨天、遍淨天眾而說偈道：
「了知法性而無有障礙的人，普遍顯現於十方無量剎土，宣說佛的境界不可思議，令大眾同歸於解脫之海。
「如來處在世間而無所依，譬如光影顯現於眾多國土，法性究竟沒有生起——這是最勝見天王所入之門。
「在無量劫海之中修習方便，普遍清淨十方諸國土，而法界如如常自不動——這是寂靜德天王所悟的。
「眾生被愚癡所覆障，盲目黑暗地恆常住在生死之中，如來以清淨之道開示他們——這是須彌音天王的解脫。
「諸佛所行的無上之道，一切眾生都無法測度，佛便以種種方便之門開示——淨念眼天王諦實觀照而能全部了知。
「如來恆常以總持之門，譬如剎海微塵那樣多，示教眾生而遍及一切——普照天王能夠入於此。
「如來出世甚為難遇，無量劫海才遇上一次，卻能令眾生生起信解——這是世間自在主天王所得的。
「佛說法性都無自性，甚深廣大不可思議，普遍使眾生生起清淨的信——光焰自在天王能夠善巧了知。
「三世如來功德圓滿，教化眾生界不可思議，於此思惟而生起慶悅——這樣的境界，樂思惟法變化天王能夠開演。
「眾生沉沒在煩惱之海裡，愚癡與見濁甚為可怖，大師哀愍他們、令他們永遠出離——這是變化幢天王所觀之境。
「如來恆常放大光明，一一光中有無量佛，各各顯現教化眾生之事——這是星宿音妙莊嚴天王所入之門。」
第四眾 少光天等：十王各得一門，可愛樂光明天王說偈
其次，可愛樂光明天王，得到的是恆常領受寂靜之樂而能降臨顯現、消滅世間苦的解脫門；清淨妙光天王，得到的是與大悲心相應之海、成為一切眾生喜樂之藏的解脫門；自在音天王，得到的是在一念之中普遍顯現無邊劫中一切眾生福德之力的解脫門；最勝念智天王，得到的是普遍使成、住、壞的一切世間全都如同虛空一般清淨的解脫門；可愛樂淨妙音天王，得到的是愛樂信受一切聖人之法的解脫門；善思惟音天王，得到的是能夠經劫安住、演說一切地的義理及方便的解脫門；演莊嚴音天王，得到的是一切菩薩從兜率天宮沒、下生之時大供養的方便解脫門；甚深光音天王，得到的是觀察無盡神通智慧海的解脫門；廣大名稱天王，得到的是一切佛功德海滿足而出現世間的方便力解脫門；最勝淨光天王，得到的是由如來往昔誓願之力發生深信愛樂之藏的解脫門。
那時，可愛樂光明天王，承著佛的威力，普遍觀照一切少光天、無量光天、極光天眾而說偈道：
「我憶念如來往昔所行，承事供養無邊的佛，如同本來的信心所成的清淨之業，以佛的威神今日全都見到了。
「佛身無相、遠離眾垢，恆常安住在慈悲哀愍之地，世間的憂患全都使它除滅——這是清淨妙光天王的解脫。
「佛法廣大沒有涯際，一切剎海都在其中顯現，如它們的成與壞各各不同——這是自在音天王的解脫之力。
「佛的神通之力無與倫比，普遍顯現十方廣大剎土，全都令它們嚴淨而常現在前——這是最勝念智天王解脫的方便。
「如同剎海微塵那樣多的所有如來，全都恭敬奉事，聞法離染而不唐捐——這是可愛樂淨妙音天王法門之用。
「佛在無量的大劫海中，宣說地的方便而無可倫比，所說的無邊無有窮盡——善思惟音天王知道這個義理。
「如來的神變有無量之門，一念之間顯現於一切處，降神成道的大方便——這是演莊嚴音天王的解脫。
「以威力所加持而能演說，並且顯現諸佛神通之事，隨著眾生的根器與意欲全都令他們清淨——這是甚深光音天王的解脫門。
「如來的智慧沒有邊際，於世間之中無等、無所執著，慈心應物而普遍現前——廣大名稱天王悟得的就是這個道。
「佛往昔修習菩提之行，供養十方一切佛，在一一佛所發起誓願之心——最勝淨光天王聽聞而大生歡喜。」
第五眾 梵天：十王各得一門，尸棄大梵王說偈
其次，尸棄梵王，得到的是普遍安住在十方道場中說法而所行清淨、無所染著的解脫門；慧光梵王，得到的是使一切眾生入於禪定三昧而安住的解脫門；善思慧光明梵王，得到的是普遍進入一切不可思議之法的解脫門；普雲音梵王，得到的是進入諸佛一切音聲之海的解脫門；觀世言音自在梵王，得到的是能夠憶念菩薩教化一切眾生之方便的解脫門；寂靜光明眼梵王，得到的是顯現一切世間業報之相各各差別的解脫門；普光明梵王，得到的是隨著一切眾生品類的差別而都現前調伏的解脫門；變化音梵王，得到的是安住於一切法清淨之相、寂滅之行的境界解脫門；光耀眼梵王，得到的是對於一切諸有無所執著、無有邊際、無所依止而常勤出現的解脫門；悅意海音梵王，得到的是常思惟觀察無盡之法的解脫門。
那時，尸棄大梵王，承著佛的神力，普遍觀照一切梵身天、梵輔天、梵眾天、大梵天眾而說偈道：
「佛身清淨常自寂滅，光明照耀遍及世間，無相、無行、無有影像——譬如空中之雲，就這樣去見他。
「佛身如此，是禪定的境界，一切眾生都無法測度，卻為他們開示難以思議的方便之門——這是慧光梵王所悟的。
「佛剎微塵那樣多的法門之海，一句話就演說得盡而無有餘剩，這樣經歷劫海演說也不窮盡——這是善思慧光明梵王的解脫。
「諸佛的圓音等同世間，眾生隨其品類各各得解，而佛於音聲並不分別——普雲音梵王就是這樣悟的。
「三世所有的一切如來，趣入菩提的方便之行，一切都在佛身之中顯現——這是觀世言音自在梵王的解脫。
「一切眾生的業各有差別，隨其因而感得種種不同，世間如此而佛都能顯現——寂靜光明眼梵王能夠悟入。
「無量法門全都自在，調伏眾生而遍及十方，也不在其中生起分別——這是普光明梵王的境界。
「佛身如同虛空不可窮盡，無相、無礙而遍及十方，所有的應現都如同變化——變化音梵王悟得的就是這個道。
「如來的身相沒有邊際，智慧與音聲也是如此，處在世間現形而無所執著——光耀眼梵王入的就是這個門。
「法王安處在微妙的法宮，法身的光明無所不照，法性無可比擬、無有諸相——這是悅意海音梵王的解脫。」
第六眾 他化自在天：十王各得一門，自在天王說偈
其次，自在天王，得到的是現前成熟無量眾生的自在藏解脫門；善目主天王，得到的是觀察一切眾生之樂而令他們入於聖境界之樂的解脫門；妙寶幢冠天王，得到的是隨著諸眾生種種欲樂與勝解而令他們起行的解脫門；勇猛慧天王，得到的是普遍攝持為一切眾生所說之義的解脫門；妙音句天王，得到的是憶念如來廣大慈心而增進自己所行的解脫門；妙光幢天王，得到的是示現大悲之門、摧滅一切憍慢之幢的解脫門；寂靜境天王，得到的是調伏一切世間瞋害之心的解脫門；妙輪莊嚴幢天王，得到的是十方無邊之佛隨著憶念而全都來赴的解脫門；華光慧天王，得到的是隨著眾生的心念而普遍顯現成正覺的解脫門；因陀羅妙光天王，得到的是普遍進入一切世間大威力自在之法的解脫門。
那時，自在天王，承著佛的威神，遍觀一切自在天眾而說偈道：
「佛身周遍等同法界，普遍應現於眾生之前，以種種教門恆常教化誘導，於法自在而能開悟眾生。
「世間所有的種種快樂，聖者寂滅之樂最為殊勝，安住在廣大的法性之中——善目主天王觀見了這一點。
「如來出現遍及十方，普遍應著眾人的心而說法，一切疑念全都除斷——這是妙寶幢冠天王的解脫門。
「諸佛遍在世間演出妙音，無量劫中所說之法，能以一句話全都說盡——這是勇猛慧天王的解脫。
「世間所有的廣大慈心，比不上如來的一毫之分，佛的慈心如同虛空不可窮盡——這是妙音句天王所得的。
「一切眾生的憍慢如高山，以十力摧毀殄滅而無有餘剩，這是如來大悲之用——是妙光幢天王所行之道。
「智慧的光明清淨而充滿世間，若有見到的人便除去愚癡黑暗，令他們遠離諸惡道——寂靜境天王悟得了這個法。
「毛孔的光明能夠演說，等同眾生之數的諸佛名號，隨他們所喜樂的全都得聞——這是妙輪莊嚴幢天王的解脫。
「如來自在不可量度，法界虛空全都充滿，一切與會大眾都能明白見到——這個解脫門是華光慧天王所入。
「無量無邊的大劫海中，普遍顯現於十方而說法，卻未曾見佛有來有去——這是因陀羅妙光天王所悟的。」
第七眾 化樂天：十一王各得一門，善化天王說偈
其次，善化天王，得到的是開示一切業變化之力的解脫門；寂靜音光明天王，得到的是捨離一切攀緣的解脫門；變化力光明天王，得到的是普遍滅除一切眾生愚癡黑暗之心、令智慧圓滿的解脫門；莊嚴主天王，得到的是示現無邊悅意之聲的解脫門；念光天王，得到的是了知一切佛無盡福德之相的解脫門；最上雲音天王，得到的是普遍了知過去一切劫成、壞次第的解脫門；勝光天王，得到的是開悟一切眾生之智的解脫門；妙髻天王，得到的是舒展光明迅速充滿十方虛空界的解脫門；喜慧天王，得到的是一切所作無人能壞的精進之力解脫門；華光髻天王，得到的是知道一切眾生因業所受果報的解脫門；普見十方天王，得到的是示現不可思議眾生形類差別的解脫門。
那時，善化天王，承著佛的威力，普遍觀照一切善化天眾而說偈道：
「世間業的體性不可思議，佛為群迷全都開示，善巧宣說因緣的真實之理，以及一切眾生差別之業。
「以種種方式觀佛都無所有，十方尋覓也不可得，法身示現而無有實質——這是寂靜音光明天王所見的。
「佛在劫海之中修習諸行，為的是滅除世間愚癡黑暗的迷惑，所以清淨而最為照明——這是變化力光明天王心中所悟的。
「世間所有的微妙音聲，沒有能比得上如來之音的，佛以一音遍及十方——莊嚴主天王入的就是這個解脫。
「世間所有的眾多福力，都不與如來的一相相等，如來的福德如同虛空——這是念光天王所觀見的。
「三世所有的無量劫，如它們成與敗的種種相貌，佛在一個毛孔中都能顯現——最上雲音天王所了知的正是這個。
「十方的虛空還可以知道其量，佛毛孔的量卻不可得，這樣的無礙不可思議——妙髻天王已經能夠悟入。
「佛在往昔無量劫中，具足修習廣大波羅蜜（到彼岸之行），勤行精進而無厭倦懈怠——喜慧天王能夠知道這個法門。
「業性因緣不可思議，佛為世間全都演說，法性本來清淨而無諸垢染——這是華光髻天王的入處。
「你們應當觀佛的一個毛孔，一切眾生全都在其中，他們也不來也不去——這是普見十方天王所了知的。」
第八眾 知足天：十王各得一門，知足天王說偈
其次，知足天王，得到的是一切佛出興於世、圓滿教法之輪的解脫門；喜樂海髻天王，得到的是窮盡虛空界的清淨光明身解脫門；最勝功德幢天王，得到的是消滅世間之苦的清淨願海解脫門；寂靜光天王，得到的是普遍現身說法的解脫門；善目天王，得到的是普遍清淨一切眾生界的解脫門；寶峯月天王，得到的是普遍教化世間、常現在前的無盡藏解脫門；勇健力天王，得到的是開示一切佛正覺境界的解脫門；金剛妙光天王，得到的是堅固一切眾生的菩提心、令它不可破壞的解脫門；星宿幢天王，得到的是一切佛出興時都親近觀察、調伏眾生的方便解脫門；妙莊嚴天王，得到的是一念之中悉知眾生之心、隨其根機而應現的解脫門。
那時，知足天王，承著佛的威力，普遍觀照一切知足天眾而說偈道：
「如來廣大而遍及法界，對於諸眾生全都平等，普遍應著眾人之情而闡明妙門，令他們進入難以思議的清淨之法。
「佛身普遍顯現於十方，無著、無礙、不可取執，種種色像世間都能看見——這是喜樂海髻天王所入的。
「如來往昔修習諸行，清淨的大願深如大海，一切佛法都令它圓滿——最勝功德幢天王能知道這個方便。
「如來的法身不可思議，如同影子分形而等同法界，處處闡明一切法——這是寂靜光天王的解脫門。
「眾生被業與惑所纏縛覆蓋，憍慢放逸而心思馳蕩，如來為他們宣說寂靜之法——善目天王照見而知、心生喜慶。
「一切世間真正的導師，為了救護、為了作歸依而出現，普遍指示眾生安樂之處——寶峯月天王於此能夠深入。
「諸佛的境界不可思議，一切法界都能周遍，入於諸法而到達彼岸——勇健力天王見到這一點而生歡喜。
「若有眾生堪能受化，聽聞佛的功德而趣向菩提，令他們安住福海常自清淨——金剛妙光天王於此能夠觀察。
「十方剎海微塵那樣多的一切佛所，全都前往聚集，恭敬供養而聽聞法——這是星宿幢天王所見的。
「眾生的心海不可思議，無住、無動、無有依處，佛在一念之中全都明見——妙莊嚴天王善巧地了達了這一點。」
第九眾 時分天：十王各得一門，時分天王說偈
其次，時分天王，得到的是發起一切眾生的善根、令他們永離憂惱的解脫門；妙光天王，得到的是普遍進入一切境界的解脫門；無盡慧功德幢天王，得到的是滅除一切禍患的大悲之輪解脫門；善化端嚴天王，得到的是了知三世一切眾生之心的解脫門；總持大光明天王，得到的是陀羅尼門的光明憶持一切法而無忘失的解脫門；不思議慧天王，得到的是善巧進入一切業之自性的不可思議方便解脫門；輪臍天王，得到的是轉法輪成熟眾生的方便解脫門；光焰天王，得到的是以廣大之眼普遍觀察眾生而前往調伏的解脫門；光照天王，得到的是超出一切業障、不隨魔之所作的解脫門；普觀察大名稱天王，得到的是善巧誘導教誨一切諸天大眾、令他們受行而心得清淨的解脫門。
那時，時分天王，承著佛的威力，普遍觀照一切時分天眾而說偈道：
「佛在無量久遠之劫中，已經枯竭了世間的憂惱之海，廣闢離塵的清淨之道，永遠照耀眾生的智慧之燈。
「如來的法身甚為廣大，十方的邊際不可求得，一切方便沒有限量——妙光天王的智慧能夠入於此。
「生、老、病、死與憂悲之苦，逼迫世間而沒有片刻停歇，大師哀愍而誓願全部除滅——無盡慧功德幢天王能夠覺了。
「佛如幻之智無所障礙，於三世之法全都明達，普遍進入眾生的心行之中——這是善化端嚴天王的境界。
「總持的邊際不可求得，辯才的大海也無有窮盡，能夠轉動清淨的妙法輪——這是總持大光明天王的解脫。
「業性廣大無有窮盡，以智慧覺了而善巧開示，一切方便不可思議——這樣的境界是不思議慧天王所入的。
「轉動不可思議的妙法輪，顯示修習菩提之道，永遠滅除一切眾生之苦——這是輪臍天王的方便之地。
「如來的真身本來無二，應著眾物隨形而充滿世間，眾生各各見他在自己面前——這是光焰天王的境界。
「若有眾生一旦見佛，必定使他清淨除滅諸業障，遠離諸魔之業而永無餘剩——這是光照天王所行之道。
「一切與會大眾廣大如海，佛在其中最為威耀，普遍降下法雨潤澤眾生——普觀察大名稱天王入的就是這個解脫門。」
第十眾 三十三天：十一王各得一門，釋迦因陀羅天王說偈
其次，釋迦因陀羅天王，得到的是憶念三世佛之出興乃至剎土成壞都能明見而大歡喜的解脫門；普稱滿音天王，得到的是能令佛的色身最為清淨廣大、世間無可比擬的解脫門；慈目寶髻天王，得到的是慈心之雲普遍覆蔭的解脫門；寶光幢名稱天王，得到的是恆常見佛在一切世主之前顯現種種形相威德之身的解脫門；發生喜樂髻天王，得到的是知道一切眾生的城邑宮殿是從什麼福業所生的解脫門；端正念天王，得到的是開示諸佛成熟眾生之事的解脫門；高勝音天王，得到的是知道一切世間成壞之劫轉變之相的解脫門；成就念天王，得到的是憶念當來菩薩調伏眾生之行的解脫門；淨華光天王，得到的是了知一切諸天快樂之因的解脫門；智日眼天王，得到的是開示一切諸天子受生善根𢔌（使令）而無有愚癡迷惑的解脫門；自在光明天王，得到的是開悟一切諸天大眾、令他們永斷種種疑惑的解脫門。
那時，釋迦因陀羅天王，承著佛的威力，普遍觀照一切三十三天眾而說偈道：
「我憶念三世一切佛，所有的境界全都平等，如那些國土的壞與成，以佛的威神都得以見到。
「佛身廣大而遍及十方，微妙的色相無可比擬、利益群生，光明照耀無所不及——這個道，普稱滿音天王能夠觀見。
「如來方便的大慈之海，往劫修行極為清淨，化導眾生而無有邊際——慈目寶髻天王就這樣悟了。
「我憶念法王的功德之海，世間之中最上而無與倫比，因而發生廣大的歡喜之心——這是寶光幢名稱天王的解脫。
「佛知道眾生善業之海，種種殊勝之因生出大福，全都令它們顯現而無有餘剩——這是發生喜樂髻天王所見的。
「諸佛出現於十方，普遍在一切世間之中，觀眾生之心而示以調伏——端正念天王悟得了這個道。
「如來智身的廣大之眼，世界微塵無所不見，這樣普遍於十方——這是高勝音天王的解脫。
「一切佛子的菩提之行，如來全都顯現在毛孔之中，如它們的無量而全都具足——這是成就念天王所明見的。
「世間所有的安樂之事，一切都由佛所出生，如來的功德殊勝無等——這個解脫之處是淨華光天王所入。
「若能憶念如來少許功德，乃至一念之間心中專注仰望，諸惡道的怖畏全都永遠除滅——智日眼天王於此能夠深悟。
「寂滅之法中的大神通，普遍應著眾人之心而無所不周，所有的疑惑都令它斷除——這是自在光明天王所得的。」
第十一眾 日天子：十一天子各得一門，日天子說偈
其次，日天子，得到的是清淨的光明普照十方眾生、盡未來劫常作利益的解脫門；光焰眼天子，得到的是以一切隨類之身開悟眾生、令他們進入智慧之海的解脫門；須彌光歡喜幢天子，得到的是為一切眾生之主、令他們勤修無邊清淨功德的解脫門；淨寶月天子，得到的是修一切苦行而深心歡喜的解脫門；勇猛不退轉天子，得到的是無礙的光明普照、令一切眾生增益其精神爽朗的解脫門；妙華纓光明天子，得到的是清淨光明普照眾生之身、令他們生起歡喜信解之海的解脫門；最勝幢光明天子，得到的是光明普照一切世間、令他們成辦種種妙功德的解脫門；寶髻普光明天子，得到的是大悲之海顯現無邊境界種種色相之寶的解脫門；光明眼天子，得到的是淨治一切眾生之眼、令他們得見法界之藏的解脫門；持德天子，得到的是發生清淨相續之心、令它不失壞的解脫門；普運行光明天子，得到的是普遍運轉日宮殿照耀十方一切眾生、令他們成就所作之業的解脫門。
那時，日天子，承著佛的威力，遍觀一切日天子眾而說偈道：
「如來廣大的智慧之光，普照十方諸國土，一切眾生都見到佛，以種種方便加以調伏。
「如來的色相沒有邊際，隨他們所喜樂的全都現身，普遍為世間開啟智慧之海——光焰眼天子就是這樣觀佛的。
「佛身無等而無可比擬，光明照耀遍及十方，超過一切而最為無上——這樣的法門是須彌光歡喜幢天子所得的。
「為了利益世間而修苦行，往來於諸有之中經歷無量劫，光明遍淨如同虛空——淨寶月天子能知道這個方便。
「佛演出妙音而無有障礙，普遍及於十方諸國土，以法的滋味利益群生——勇猛不退轉天子能知道這個方便。
「放出的光明之網不可思議，普遍清淨一切有情，全都使他們發生深深的信解——這是妙華纓光明天子所入之門。
「世間所有的種種光明，都比不上佛一個毛孔之光，佛光如此不可思議——這是最勝幢光明天子的解脫。
「一切諸佛都是如此，全都坐在菩提樹王之下，令不在道上的人安住於道——寶髻普光明天子就是這樣見的。
「眾生盲昧黑暗、愚癡受苦，佛想令他們生起清淨之眼，所以為他們點燃智慧之燈——光明眼天子於此深深觀察。
「解脫方便自在的世尊，若有人曾經見過一次而供養，全都使他修行直到得果——這是持德天子的方便之力。
「一個法門之中有無量門，經無量千劫這樣宣說，所演法門的廣大之義——普運行光明天子所了達的正是這個。」
第十二眾 月天子：十天子各得一門，月天子說偈
其次，月天子，得到的是清淨光明普照法界、攝化眾生的解脫門；華王髻光明天子，得到的是觀察一切眾生界、令他們普入無邊之法的解脫門；眾妙淨光天子，得到的是了知一切眾生心海種種攀緣流轉的解脫門；安樂世間心天子，得到的是給與一切眾生不可思議之樂、令他們踊躍大歡喜的解脫門；樹王眼光明天子，得到的是如同農家作業播種、守護芽莖等隨時令它成就的解脫門；出現淨光天子，得到的是慈悲救護一切眾生、令他們現見受苦受樂之事的解脫門；普遊不動光天子，得到的是能夠執持清淨之月普現十方的解脫門；星宿王自在天子，得到的是開示一切法如幻、如虛空、無相、無自性的解脫門；淨覺月天子，得到的是普遍為一切眾生興起大業用的解脫門；大威德光明天子，得到的是普遍斷除一切疑惑的解脫門。
那時，月天子，承著佛的神力，普遍觀照一切月宮殿中諸天眾會而說偈曰：
「佛放光明遍及世間，照耀十方諸國土，演說不可思議的廣大之法，永遠破除眾生愚癡迷惑的黑暗。
「境界無邊而沒有窮盡，在無量劫中恆常開導，以種種自在教化群生——華王髻光明天子就是這樣觀佛的。
「眾生的心海念念不同，佛的智慧寬廣而全都了知，普遍為他們說法令生歡喜——這是眾妙淨光天子的解脫。
「眾生沒有聖者的安樂，沉迷惡道而領受諸苦，如來為他們開示法性之門——安樂世間心天子就是這樣見的。
「如來稀有的大慈悲，為了利益眾生而入於諸有，說法勸善令他們成就——這是樹王眼光明天子所了知的。
「世尊開闡法的光明，分別世間種種業性，善惡所行沒有失壞——出現淨光天子見到這一點而生歡喜。
「佛是一切福德的所依，譬如大地承持著宮室，善巧地指示離憂安隱之道——普遊不動光天子能知道這個方便。
「智慧之火大放光明周遍法界，現形無數而等同眾生之數，普遍為一切開示真實——星宿王自在天子悟得了這個道。
「佛如虛空沒有自性，為了利益眾生而現於世間，相好莊嚴如同影像——淨覺月天子就是這樣見的。
「佛身的毛孔普遍演出音聲，法雲覆蔭世間而無有餘剩，聽聞的人沒有不生歡喜的——大威德光明天子就是這樣悟入解脫的。」
Summary: The Ocean of the Assembly Gathers Like Clouds, and Each Obtains a Single Gate
At that time the great assembly gathered in the Tathāgata’s place of practice was like an ocean, and it had already gathered wholly together like clouds; boundless and without limit were its kinds and classes, ringing him about and filling every place; their shapes, their colors, their companies, and their followings were each and all different; and following the direction from which each had come, they drew near to the World-Honored One and with a single mind gazed up at him.
These assembled multitudes had already left behind all afflictions, all defilements upon the mind, and the residual habits besides; they had smashed the mountain built of heavy obstructions, and they saw the Buddha with nothing obstructing them. That they were so was in every case because the Tathāgata Vairocana, in ages past, throughout kalpas as long as an ocean cultivating the practice of a bodhisattva, had gathered them in of old by the four means of gathering (giving, kind speech, beneficial conduct, and working alongside — the four ways of drawing sentient beings in); because, at the time when they were planting roots of goodness in the presence of one buddha after another, he had already skillfully upheld every kind of skillful means, teaching and transforming them, bringing them to ripeness, and settling them upon the path of omniscience; because they had sown measureless goodness and won abundant great merit, and had all entered into the ocean of vows that is skillful means; because the practice they cultivated was complete and pure; because, as to the path of going forth, they were already able to go forth skillfully; because they constantly saw the Buddha, plainly and with clear discernment; and because, by the power of a surpassing faith and understanding, they had entered the great ocean of the Tathāgata’s merit, obtained the gate of liberation of the buddhas, and disported themselves with supernormal powers within it. What they obtained is as follows —
Assembly One, the Heaven of Sovereignty: Ten God-Kings Each Obtain a Gate, and the God-King Wondrous Flame Ocean Speaks the Verses
The great sovereign god-king Wondrous Flame Ocean obtained the gate of liberation of the power of the still and quiet skillful means of the Dharma realm and the realm of space; the god-king Sovereign Renown Light obtained the gate of liberation of universally contemplating all dharmas and being wholly sovereign over them; the god-king Pure Merit Eye obtained the gate of liberation of knowing that all dharmas neither arise nor cease, neither come nor go, and are the practice that requires no effort (that which is accomplished of itself without deliberate contriving); the god-king Delightful Great Wisdom obtained the gate of liberation of the ocean of wisdom that directly beholds the true character of all dharmas; the god-king Unmoving Light Sovereign obtained the gate of liberation of the concentration of great skillful means that bestows boundless ease and joy upon sentient beings; the god-king Wondrous Adornment Eye obtained the gate of liberation of causing sentient beings to contemplate the still and quiet dharma and to extinguish every kind of delusion, darkness, and fear; the god-king Good Contemplation Radiance obtained the gate of liberation of skillfully entering boundless realms while giving rise to no act of thinking belonging to any state of existence; the god-king Delightful Great Knowledge obtained the gate of liberation of universally going to the ten directions to speak the Dharma while remaining unmoved and without anything to rest upon; the god-king Universal Sound Adornment Banner obtained the gate of liberation of entering the Buddha’s still and quiet realm and universally manifesting radiance; the god-king Renown Light Good Diligence obtained the gate of liberation of abiding in the place of his own awakening while taking boundless and vast realms as his object.
At that time the god-king Wondrous Flame Ocean, sustained by the Buddha’s majestic power, universally contemplated all the hosts of the gods of Sovereignty and spoke these verses:
“The Buddha’s body is universally present in every great assembly, filling the Dharma realm without exhaustion; he is quiescent, without own-nature, and cannot be grasped, and yet to save the world he has appeared.
“The Tathāgata is the king among dharmas, appearing in the world, and he can light the wondrous lamp of Dharma that illumines the world; his realm is boundless and also without exhaustion — this is what the god-king Sovereign Renown Light has realized.
“The Buddha is inconceivable and apart from discrimination; he has fathomed that the characteristics of the ten directions are of themselves nothing at all, and for the world he opens wide the pure path — such a realm the god-king Pure Merit Eye is able to behold.
“The Tathāgata’s wisdom has no boundary, and no world at all can take its measure; forever he extinguishes the deluded and darkened minds of sentient beings — the god-king Delightful Great Wisdom enters into this and abides in it deeply.
“The Tathāgata’s merit is inconceivable; the afflictions of those sentient beings who see him are extinguished, and universally he causes the world to obtain ease and joy — the god-king Unmoving Light Sovereign is able to see it.
“Sentient beings are long deluded and covered over by delusion and darkness, and the Tathāgata proclaims for them the still and quiet dharma; this is the lamp of wisdom that illumines the world — the god-king Wondrous Adornment Eye is able to know this skillful means.
“The Tathāgata’s pure and wondrous form-body appears universally in the ten directions beyond all comparison, and this body has no own-nature and no place to rest — it is precisely this that the god-king Good Contemplation Radiance observes.
“The Tathāgata’s voice has no bound or barrier, and there is none fit to be transformed who does not hear it, and yet the Buddha is silent and constantly unmoved — this is the liberation of the god-king Delightful Great Knowledge.
“The still and quiet, liberated lord of gods and men is present in every one of the ten directions, and his radiance shines and fills the world — this unobstructed dharma is what the god-king Universal Sound Adornment Banner sees.
“Through boundless great oceans of kalpas the Buddha, for the sake of sentient beings, sought awakening, and with every kind of supernormal power he teaches and transforms all — this is the dharma into which the god-king Renown Light has awakened.”
Assembly Two, the Heaven of Lesser Extent and the Rest: Ten God-Kings Each Obtain a Gate, and the God-King Delightful Dharma Radiance Banner Speaks the Verses
Next, the god-king Delightful Dharma Radiance Banner obtained the gate of liberation of universally observing the faculties of all sentient beings and speaking the Dharma for them so as to cut off their doubts; the god-king Pure Adornment Ocean obtained the gate of liberation of causing one to see the Buddha as soon as one calls him to mind; the god-king Supreme Wisdom Radiance obtained the gate of liberation of the adorned body wherein the nature of dharmas is equal and rests upon nothing; the god-king Sovereign Wisdom Banner obtained the gate of liberation of knowing that all the dharmas of the world establish within a single thought an inconceivable ocean of adornment; the god-king Delighting in Stillness obtained the gate of liberation of manifesting inconceivable buddha-lands within a single pore without any obstruction; the god-king Universal Knowledge Eye obtained the gate of liberation of entering the universal gate and observing the Dharma realm; the god-king Delighting in Revolving Wisdom obtained the gate of liberation of appearing in every sort of way for all sentient beings and being constantly present before them through boundless kalpas; the god-king Good Seed Wisdom Radiance obtained the gate of liberation of contemplating all the realms of the world and entering into the inconceivable dharma; the god-king Stainless Still Light obtained the gate of liberation of revealing to all sentient beings the dharma that is the essential road out; the god-king Vast Pure Light obtained the gate of liberation of observing all sentient beings who ought to be transformed and causing them to enter the Buddha’s Dharma.
At that time the god-king Delightful Dharma Radiance Banner, sustained by the Buddha’s majestic power, universally contemplated all the hosts of the Heaven of Lesser Extent, the Heaven of Measureless Extent, and the Heaven of Extensive Fruit, and spoke these verses:
“The realm of the buddhas is inconceivable, and no sentient being at all can take its measure, and yet universally he causes faith and understanding to arise in their minds, and their vast delight is without exhaustion.
“If there are sentient beings fit to receive the Dharma, the Buddha with his majestic and spiritual power guides them, causing them constantly to see the Buddha present before their eyes — this is how the god-king Pure Adornment Ocean sees it.
“The nature of all dharmas rests upon nothing, and the Buddha’s appearing in the world is likewise so; universally he is within every state of existence while having no place to rest — this meaning the god-king Supreme Wisdom Radiance is able to observe.
“Following upon what the minds of sentient beings desire, the Buddha by the power of supernormal penetration can manifest it all, each and every one distinct and inconceivable — this is the ocean of liberation of the god-king Sovereign Wisdom Banner.
“All the lands there have been in the past are wholly manifested within a single pore; this is the great supernormal power of the buddhas — the god-king Delighting in Stillness is able to proclaim it.
“All the gates of Dharma are inexhaustible as an ocean and meet together within the place of practice of a single dharma; such a nature of dharmas is what the Buddha proclaims — the god-king Universal Knowledge Eye is able to understand this skillful means.
“In all the lands there are in the ten directions the Buddha is present within them and speaks the Dharma, and the Buddha’s body neither goes nor comes — this is the realm of the god-king Delighting in Revolving Wisdom.
“The Buddha contemplates the dharmas of the world as though they were light and shadow, and he enters deeply into that most profound and hidden place, and says that the nature of dharmas is constantly of itself quiescent — the god-king Good Seed Wisdom Radiance is able to see this.
“The Buddha skillfully knows every kind of realm, and following the faculties of sentient beings he sends down the rain of Dharma, opening for them the gate of the essential way out that is hard to conceive — this god-king Stainless Still Light is able to awaken to it.
“The World-Honored One constantly with great compassion appears in order to benefit sentient beings, and equally sends down the rain of Dharma, filling each of their vessels — the god-king Vast Pure Light is able to expound it.”
Assembly Three, the Heaven of Lesser Purity and the Rest: Eleven God-Kings Each Obtain a Gate, and the God-King Pure Wisdom Renown Speaks the Verses
Next, the god-king Pure Wisdom Renown obtained the gate of liberation of the skillful means of fathoming the path of liberation of all sentient beings; the god-king Supreme Seeing obtained the gate of liberation of universally manifesting, like light and shadow, in accordance with what all the hosts of gods delight in; the god-king Still Virtue obtained the gate of liberation of the great skillful means of universally adorning and purifying all the realms of the buddhas; the god-king Sumeru Sound obtained the gate of liberation of following sentient beings who forever revolve within the ocean of birth and death; the god-king Pure Mindfulness Eye obtained the gate of liberation of calling to mind the Tathāgata’s practice of taming and training sentient beings; the god-king Delightful Universal Illumination obtained the gate of liberation of that which streams forth from the ocean of the dhāraṇī of the universal gate (the total holding of all things without forgetting them); the god-king Sovereign Lord of the World obtained the gate of liberation of being able to cause sentient beings to meet with a buddha and to give rise to the treasury of faith; the god-king Radiant Flame Sovereign obtained the gate of liberation of being able to cause all sentient beings, upon hearing the Dharma, to believe and accept it, to rejoice, and to go forth; the god-king Delighting in Contemplating the Transformations of Dharma obtained the gate of liberation of entering the taming and training practice of all bodhisattvas, which like space is boundless and inexhaustible; the god-king Transformation Banner obtained the gate of liberation of contemplating the measureless afflictions of sentient beings and universally raising up compassion and wisdom; the god-king Constellation Sound Wondrous Adornment obtained the gate of liberation of sending forth light and manifesting the Buddha’s gathering and transforming by the three wheels (the three functions of teaching: body, speech, and mind).
At that time the god-king Pure Wisdom Renown, sustained by the Buddha’s majestic power, universally contemplated all the hosts of the Heaven of Lesser Purity, the Heaven of Measureless Purity, and the Heaven of Universal Purity, and spoke these verses:
“He who knows the nature of dharmas and has no obstruction appears universally in measureless lands of the ten directions, and proclaims that the Buddha’s realm is inconceivable, causing the great assembly alike to come home to the ocean of liberation.
“The Tathāgata dwells in the world with nothing to rest upon, as light and shadow appear in a multitude of lands, and the nature of dharmas ultimately has no arising — this is the gate that the god-king Supreme Seeing has entered.
“Throughout measureless oceans of kalpas he cultivates skillful means, universally purifying the lands of the ten directions, while the Dharma realm, just as it is, is constantly unmoved — this is what the god-king Still Virtue has awakened to.
“Sentient beings are covered and obstructed by delusion, and blind and darkened they constantly dwell in birth and death, and the Tathāgata with the pure path reveals it to them — this is the liberation of the god-king Sumeru Sound.
“The unsurpassed path that the buddhas walk no sentient being at all can take the measure of, and so the Buddha with every kind of gate of skillful means reveals it — the god-king Pure Mindfulness Eye contemplates it truly and is able to know it entirely.
“The Tathāgata constantly with the gate of total holding, like the dust-motes of the oceans of lands in number, instructs sentient beings and reaches them all — the god-king Universal Illumination is able to enter into this.
“The Tathāgata’s appearing in the world is exceedingly hard to encounter — through measureless oceans of kalpas one meets it once — and yet he can cause sentient beings to give rise to faith and understanding — this is what the god-king Sovereign Lord of the World has obtained.
“The Buddha says that the nature of dharmas is wholly without own-nature, profound and vast and inconceivable, and universally he causes sentient beings to give rise to pure faith — the god-king Radiant Flame Sovereign is able to know it skillfully.
“The merit of the tathāgatas of the three times is complete, and their teaching and transforming of the realm of sentient beings is inconceivable; contemplating this, gladness arises — such a realm the god-king Delighting in Contemplating the Transformations of Dharma is able to set forth.
“Sentient beings are sunk within the ocean of afflictions, and delusion and the turbidity of views are exceedingly fearful; the great master pities them and causes them forever to go forth — this is the realm the god-king Transformation Banner contemplates.
“The Tathāgata constantly sends forth great radiance, and within each single light there are measureless buddhas, and each of them manifests the work of teaching and transforming sentient beings — this is the gate that the god-king Constellation Sound Wondrous Adornment has entered.”
Assembly Four, the Heaven of Lesser Light and the Rest: Ten God-Kings Each Obtain a Gate, and the God-King Delightful Radiance Speaks the Verses
Next, the god-king Delightful Radiance obtained the gate of liberation of constantly receiving the joy of stillness while yet being able to descend and appear and extinguish the sufferings of the world; the god-king Pure Wondrous Light obtained the gate of liberation of the ocean that corresponds to the mind of great compassion and becomes the treasury of joy and delight for all sentient beings; the god-king Sovereign Sound obtained the gate of liberation of universally manifesting within a single thought the power of the merit of all sentient beings throughout boundless kalpas; the god-king Supreme Mindfulness Knowledge obtained the gate of liberation of universally causing all the worlds that form, abide, and decay to be wholly as pure as space; the god-king Delightful Pure Wondrous Sound obtained the gate of liberation of loving, delighting in, believing, and accepting the dharma of all the noble ones; the god-king Good Contemplation Sound obtained the gate of liberation of being able to abide through kalpas expounding the meaning of all the grounds together with their skillful means; the god-king Proclaiming Adornment Sound obtained the gate of liberation of the skillful means of the great offering made when all bodhisattvas pass away from the palace of the Tuṣita heaven and descend to be born; the god-king Profound Light Sound obtained the gate of liberation of contemplating the ocean of inexhaustible supernormal powers and wisdom; the god-king Vast Renown obtained the gate of liberation of the power of skillful means whereby the ocean of the merit of all buddhas is fulfilled and he appears in the world; the god-king Supreme Pure Light obtained the gate of liberation of the treasury of deep faith and delight brought forth by the power of the Tathāgata’s vows of old.
At that time the god-king Delightful Radiance, sustained by the Buddha’s majestic power, universally contemplated all the hosts of the Heaven of Lesser Light, the Heaven of Measureless Light, and the Heaven of Utmost Light, and spoke these verses:
“I call to mind what the Tathāgata practiced of old, serving and making offerings to boundless buddhas, and, as the pure karma formed by that original faith, by the Buddha’s majestic power today I see it all.
“The Buddha’s body is without characteristics and apart from every defilement, and constantly it abides in the ground of compassionate pity, and the griefs and troubles of the world it causes all to be removed — this is the liberation of the god-king Pure Wondrous Light.
“The Buddha’s Dharma is vast and has no shore, and all the oceans of lands appear within it, and as they form and as they decay each is different — this is the power of liberation of the god-king Sovereign Sound.
“The Buddha’s power of supernormal penetration is beyond compare; universally he manifests the vast lands of the ten directions, and causes them all to be adorned and pure and constantly present — this is the skillful means of the liberation of the god-king Supreme Mindfulness Knowledge.
“All the tathāgatas, like the dust-motes of the oceans of lands in number, he reverently serves them all, hearing the Dharma and leaving defilement behind without wasting the effort — this is the working of the Dharma-gate of the god-king Delightful Pure Wondrous Sound.
“Through measureless great oceans of kalpas the Buddha proclaims the skillful means of the grounds beyond compare, and what he says is boundless and without exhaustion — the god-king Good Contemplation Sound knows this meaning.
“The Tathāgata’s spiritual transformations have measureless gates, and in a single thought they appear in every place; the descending of the spirit and the accomplishing of the path are the great skillful means — this is the liberation of the god-king Proclaiming Adornment Sound.
“Sustained by his majestic power one is able to expound, and moreover to manifest the deeds of the supernormal powers of the buddhas, and following the faculties and the wishes of sentient beings to cause them all to be pure — this is the gate of liberation of the god-king Profound Light Sound.
“The Tathāgata’s wisdom has no boundary; within the world he has no equal and is attached to nothing, and his kindly mind responds to things and is universally present — the god-king Vast Renown has awakened to just this path.
“The Buddha of old cultivated the practice of awakening, making offerings to all the buddhas of the ten directions, and in the presence of each single buddha raised up the mind of vowing — the god-king Supreme Pure Light heard it and gave rise to great joy.”
Assembly Five, the Brahmā Heaven: Ten Brahmā-Kings Each Obtain a Gate, and the Great Brahmā-King Śikhin Speaks the Verses
Next, the Brahmā-king Śikhin obtained the gate of liberation of universally abiding within the places of practice of the ten directions and speaking the Dharma, his conduct pure and stained by nothing; the Brahmā-king Wisdom Light obtained the gate of liberation of causing all sentient beings to enter the samādhi of meditative concentration and to abide therein; the Brahmā-king Good Contemplation Wisdom Radiance obtained the gate of liberation of universally entering all inconceivable dharmas; the Brahmā-king Universal Cloud Sound obtained the gate of liberation of entering the ocean of all the voices of the buddhas; the Brahmā-king Sovereign in Contemplating the Words and Sounds of the World obtained the gate of liberation of being able to call to mind the skillful means by which bodhisattvas teach and transform all sentient beings; the Brahmā-king Still Radiance Eye obtained the gate of liberation of manifesting the characteristics of the recompense of deeds in all the worlds, each and every one distinct; the Brahmā-king Universal Radiance obtained the gate of liberation of appearing before and taming and training all the classes and kinds of sentient beings according to their differences; the Brahmā-king Transformation Sound obtained the gate of liberation of the realm of abiding in the pure characteristic of all dharmas and in the practice of quiescence; the Brahmā-king Shining Eye obtained the gate of liberation of being attached to nothing among all the states of existence, having no boundary, resting upon nothing, and yet constantly and diligently appearing; the Brahmā-king Delightful Ocean Sound obtained the gate of liberation of constantly contemplating and considering the inexhaustible dharma.
At that time the great Brahmā-king Śikhin, sustained by the Buddha’s spiritual power, universally contemplated all the hosts of the Heaven of the Brahmā-Body, the Heaven of Brahmā’s Ministers, the Heaven of Brahmā’s Retinue, and the Heaven of Great Brahmā, and spoke these verses:
“The Buddha’s body is pure and constantly of itself quiescent, and its radiance shines throughout the world; without characteristic, without activity, without image — it is like a cloud in the sky, and just so is he to be seen.
“The Buddha’s body being thus is the realm of meditative concentration, and no sentient being at all can take its measure, and yet for them he reveals the gate of skillful means that is hard to conceive — this is what the Brahmā-king Wisdom Light has awakened to.
“The oceans of the gates of Dharma, like the dust-motes of the buddha-lands in number, a single utterance expounds to the end and nothing is left over, and expounding thus through oceans of kalpas it is still not exhausted — this is the liberation of the Brahmā-king Good Contemplation Wisdom Radiance.
“The perfect voice of the buddhas is equal to the world, and sentient beings each according to their kind obtain understanding, and yet the Buddha makes no discrimination as to sound — thus has the Brahmā-king Universal Cloud Sound awakened.
“All the tathāgatas of the three times, and the skillful practices by which they proceed toward awakening, are all made manifest within the Buddha’s body — this is the liberation of the Brahmā-king Sovereign in Contemplating the Words and Sounds of the World.
“The deeds of all sentient beings are each different, and following upon their causes they feel every kind of difference; the world being so, the Buddha can manifest it all — the Brahmā-king Still Radiance Eye is able to awaken to this.
“Measureless gates of Dharma are all sovereign, taming and training sentient beings throughout the ten directions, and yet within them he gives rise to no discrimination — this is the realm of the Brahmā-king Universal Radiance.
“The Buddha’s body, like space, cannot be exhausted; without characteristic, without obstruction, it reaches throughout the ten directions, and all its responsive appearings are as transformations — the Brahmā-king Transformation Sound has awakened to just this path.
“The Tathāgata’s bodily characteristics have no boundary, and his wisdom and his voice are likewise so; he dwells in the world manifesting form while attached to nothing — this is the gate that the Brahmā-king Shining Eye has entered.
“The Dharma King is settled in the wondrous palace of Dharma, and the radiance of the dharma-body shines upon all without exception, and the nature of dharmas is beyond compare and without any characteristics — this is the liberation of the Brahmā-king Delightful Ocean Sound.”
Assembly Six, the Heaven of Free Enjoyment of Others’ Emanations: Ten God-Kings Each Obtain a Gate, and the God-King Sovereign Speaks the Verses
Next, the god-king Sovereign obtained the gate of liberation of the sovereign treasury that brings measureless sentient beings to ripeness in his very presence; the god-king Good Eye Lord obtained the gate of liberation of observing what all sentient beings delight in and causing them to enter the delight of the realm of the noble ones; the god-king Wondrous Jewel Banner Crown obtained the gate of liberation of causing sentient beings to take up practice in accordance with their every kind of desire, delight, and resolved understanding; the god-king Valiant Wisdom obtained the gate of liberation of universally upholding the meaning of what is spoken for all sentient beings; the god-king Wondrous Sound Phrase obtained the gate of liberation of calling to mind the Tathāgata’s vast and great mind of kindness and thereby advancing in his own practice; the god-king Wondrous Light Banner obtained the gate of liberation of manifesting the gate of great compassion and smashing down every banner of arrogance; the god-king Still Realm obtained the gate of liberation of taming and training the minds of anger and harm in all the world; the god-king Wondrous Wheel Adornment Banner obtained the gate of liberation whereby the boundless buddhas of the ten directions all come at the calling of mind; the god-king Flower Light Wisdom obtained the gate of liberation of universally manifesting the accomplishing of perfect awakening in accordance with the thoughts of sentient beings; the god-king Indra Wondrous Light obtained the gate of liberation of universally entering the dharma of great majestic power and sovereignty in all the world.
At that time the god-king Sovereign, sustained by the Buddha’s majesty and spiritual power, contemplated throughout all the hosts of the gods of Sovereignty and spoke these verses:
“The Buddha’s body pervades all and is equal to the Dharma realm, universally responding and appearing before sentient beings, and with every kind of gate of instruction he constantly teaches and leads them, sovereign over dharmas and able to awaken sentient beings.
“Of all the joys there are in the world, the quiescent joy of the noble ones is the most excellent, abiding within the vast nature of dharmas — the god-king Good Eye Lord has beheld this.
“The Tathāgata appears throughout the ten directions, universally responding to the minds of the multitude and speaking the Dharma, and every thought of doubt is entirely cut off — this is the gate of liberation of the god-king Wondrous Jewel Banner Crown.
“The buddhas throughout the world send forth a wondrous sound, and the Dharma spoken through measureless kalpas can be spoken to the end in a single utterance — this is the liberation of the god-king Valiant Wisdom.
“All the vast minds of kindness there are in the world do not come up to a single hair’s portion of the Tathāgata’s, for the Buddha’s mind of kindness is like space and cannot be exhausted — this is what the god-king Wondrous Sound Phrase has obtained.
“The arrogance of all sentient beings is like a high mountain, and by the ten powers it is smashed and destroyed without remainder; this is the working of the Tathāgata’s great compassion — it is the path that the god-king Wondrous Light Banner walks.
“The radiance of wisdom is pure and fills the world, and if there are those who see it they cast off delusion and darkness, and it causes them to leave the evil destinies far behind — the god-king Still Realm has awakened to this dharma.
“The radiance of the pores can expound the names of buddhas equal in number to sentient beings, and following upon what they delight in they all get to hear them — this is the liberation of the god-king Wondrous Wheel Adornment Banner.
“The Tathāgata’s sovereignty cannot be measured; the Dharma realm and space are wholly filled by it, and all the assembled multitude are able to understand and see it — this gate of liberation is what the god-king Flower Light Wisdom has entered.
“Throughout measureless and boundless great oceans of kalpas he universally appears in the ten directions and speaks the Dharma, and yet the Buddha has never been seen to come or go — this is what the god-king Indra Wondrous Light has awakened to.”
Assembly Seven, the Heaven of Delight in Emanations: Eleven God-Kings Each Obtain a Gate, and the God-King Good Transformation Speaks the Verses
Next, the god-king Good Transformation obtained the gate of liberation of revealing the power of transformation of all deeds; the god-king Still Sound Radiance obtained the gate of liberation of casting off every clinging to conditions; the god-king Power of Transformation Radiance obtained the gate of liberation of universally extinguishing the deluded and darkened minds of all sentient beings and causing their wisdom to be complete; the god-king Adornment Lord obtained the gate of liberation of manifesting boundless sounds that gladden the mind; the god-king Mindfulness Light obtained the gate of liberation of knowing the characteristics of the inexhaustible merit of all buddhas; the god-king Supreme Cloud Sound obtained the gate of liberation of universally knowing the sequence of the forming and decaying of all past kalpas; the god-king Excellent Light obtained the gate of liberation of awakening the knowing of all sentient beings; the god-king Wondrous Topknot obtained the gate of liberation of stretching forth radiance that swiftly fills the realm of space in the ten directions; the god-king Joyful Wisdom obtained the gate of liberation of the power of vigor wherein nothing that is done can be destroyed by anyone; the god-king Flower Light Topknot obtained the gate of liberation of knowing the recompense that all sentient beings undergo on account of their deeds; the god-king Universally Seeing the Ten Directions obtained the gate of liberation of manifesting the inconceivable differences of the shapes and kinds of sentient beings.
At that time the god-king Good Transformation, sustained by the Buddha’s majestic power, universally contemplated all the hosts of the gods of Delight in Emanations and spoke these verses:
“The essential nature of the world’s deeds is inconceivable, and the Buddha reveals it all for the deluded throng, skillfully proclaiming the true principle of causes and conditions, together with the differing deeds of all sentient beings.
“Contemplate the Buddha in every way and he is nothing at all; seek him throughout the ten directions and he cannot be found; the dharma-body is manifested and has no substance — this is what the god-king Still Sound Radiance sees.
“Within oceans of kalpas the Buddha cultivated his practices in order to extinguish the deluded and darkened confusion of the world, and therefore he is pure and most illuminating — this is what the god-king Power of Transformation Radiance has awakened to in his mind.
“Of all the wondrous sounds there are in the world, there is none that can match the Tathāgata’s voice, and the Buddha with a single sound reaches throughout the ten directions — this is the liberation that the god-king Adornment Lord has entered.
“Of all the many powers of merit there are in the world, none is equal to a single characteristic of the Tathāgata, and the Tathāgata’s merit is like space — this is what the god-king Mindfulness Light has beheld.
“All the measureless kalpas of the three times, and the several appearances of their forming and their failing, the Buddha can manifest them all within a single pore — it is precisely this that the god-king Supreme Cloud Sound knows.
“The space of the ten directions can still be known in its measure, but the measure of the Buddha’s pores cannot be found; such non-obstruction is inconceivable — the god-king Wondrous Topknot has been able to awaken to it.
“Through measureless kalpas of old the Buddha fully cultivated the vast perfections (the practices that go to the further shore), diligently practicing with vigor and without weariness or sloth — the god-king Joyful Wisdom is able to know this Dharma-gate.
“The nature of deeds and their causes and conditions is inconceivable, and the Buddha expounds it all for the world, and the nature of dharmas is originally pure and without any defilements — this is the place of entry of the god-king Flower Light Topknot.
“You should contemplate a single pore of the Buddha: all sentient beings are wholly within it, and they neither come nor go — this is what the god-king Universally Seeing the Ten Directions knows.”
Assembly Eight, the Heaven of Contentment: Ten God-Kings Each Obtain a Gate, and the God-King Contentment Speaks the Verses
Next, the god-king Contentment obtained the gate of liberation of all buddhas arising in the world and fulfilling the wheel of the teaching; the god-king Joy Ocean Topknot obtained the gate of liberation of the body of pure radiance that exhausts the realm of space; the god-king Supreme Merit Banner obtained the gate of liberation of the ocean of pure vows that extinguishes the sufferings of the world; the god-king Still Light obtained the gate of liberation of universally manifesting his body and speaking the Dharma; the god-king Good Eye obtained the gate of liberation of universally purifying the whole realm of sentient beings; the god-king Jewel Peak Moon obtained the gate of liberation of the inexhaustible treasury that universally teaches and transforms the world and is constantly present; the god-king Valiant Strength obtained the gate of liberation of revealing the realm of the perfect awakening of all buddhas; the god-king Vajra Wondrous Light obtained the gate of liberation of making firm the mind of awakening in all sentient beings so that it cannot be broken; the god-king Constellation Banner obtained the gate of liberation of the skillful means of drawing near and observing whenever any buddha arises, and of taming and training sentient beings; the god-king Wondrous Adornment obtained the gate of liberation of knowing within a single thought the minds of all sentient beings and appearing in response to their capacities.
At that time the god-king Contentment, sustained by the Buddha’s majestic power, universally contemplated all the hosts of the gods of Contentment and spoke these verses:
“The Tathāgata is vast and reaches throughout the Dharma realm, and toward all sentient beings he is wholly equal, and universally responding to the feelings of the multitude he makes clear the wondrous gate, causing them to enter the pure dharma that is hard to conceive.
“The Buddha’s body universally appears in the ten directions, unattached, unobstructed, and not to be grasped, and every kind of form and image the world is able to see — this is what the god-king Joy Ocean Topknot has entered.
“The Tathāgata of old cultivated his practices, and his pure great vows were deep as the ocean, and all the Buddha’s dharmas he caused to be fulfilled — the god-king Supreme Merit Banner is able to know this skillful means.
“The Tathāgata’s dharma-body is inconceivable, and like a shadow dividing its form it is equal to the Dharma realm, making clear all dharmas in every place — this is the gate of liberation of the god-king Still Light.
“Sentient beings are bound and covered over by deeds and by delusion, arrogant and heedless, their thoughts running loose, and the Tathāgata proclaims for them the still and quiet dharma — the god-king Good Eye illumines and knows it, and his mind gives rise to gladness.
“The true guide of all the world appears in order to rescue and protect, in order to be a refuge, and universally he points sentient beings toward the place of ease and joy — the god-king Jewel Peak Moon is able to enter deeply into this.
“The realm of the buddhas is inconceivable, and it can pervade every Dharma realm; entering all dharmas he reaches the further shore — the god-king Valiant Strength sees this and gives rise to joy.
“If there are sentient beings fit to be transformed, hearing of the Buddha’s merit they turn toward awakening, and he causes them to abide in the ocean of merit constantly and of itself pure — the god-king Vajra Wondrous Light is able to observe this.
“In the presence of all the buddhas of the ten directions, like the dust-motes of the oceans of lands in number, he goes and gathers there in every one, reverently making offerings and hearing the Dharma — this is what the god-king Constellation Banner sees.
“The ocean of the minds of sentient beings is inconceivable — without abiding, without motion, without any place to rest — and the Buddha within a single thought sees them all plainly — the god-king Wondrous Adornment has skillfully fathomed this.”
Assembly Nine, the Heaven of Time-Divisions: Ten God-Kings Each Obtain a Gate, and the God-King Time-Division Speaks the Verses
Next, the god-king Time-Division obtained the gate of liberation of arousing the roots of goodness of all sentient beings and causing them forever to leave grief and vexation; the god-king Wondrous Light obtained the gate of liberation of universally entering all realms; the god-king Inexhaustible Wisdom Merit Banner obtained the gate of liberation of the wheel of great compassion that extinguishes every calamity; the god-king Good Transformation Upright Dignity obtained the gate of liberation of knowing the minds of all sentient beings of the three times; the god-king Dhāraṇī Great Radiance obtained the gate of liberation wherein the radiance of the gate of dhāraṇī holds all dharmas in mind without forgetting them; the god-king Inconceivable Wisdom obtained the gate of liberation of the inconceivable skillful means of skillfully entering the own-nature of all deeds; the god-king Wheel-Hub obtained the gate of liberation of the skillful means of turning the wheel of Dharma and bringing sentient beings to ripeness; the god-king Radiant Flame obtained the gate of liberation of universally observing sentient beings with a vast eye and going to tame and train them; the god-king Light Illumination obtained the gate of liberation of surpassing all obstructions of deeds and not following what Māra does; the god-king Universal Observation Great Renown obtained the gate of liberation of skillfully leading on and instructing all the hosts of gods, causing them to take up the practice and their minds to become pure.
At that time the god-king Time-Division, sustained by the Buddha’s majestic power, universally contemplated all the hosts of the gods of Time-Divisions and spoke these verses:
“Through measureless and far-distant kalpas the Buddha has already dried up the ocean of the world’s grief and vexation, and has opened wide the pure path away from the dust, forever making shine the lamp of wisdom for sentient beings.
“The Tathāgata’s dharma-body is exceedingly vast, and the bounds of the ten directions cannot be sought out, and all his skillful means have no limit — the wisdom of the god-king Wondrous Light is able to enter into this.
“Birth, old age, sickness, death, and the sufferings of grief and sorrow press upon the world and do not rest for a moment, and the great master pities them and vows to remove them all — the god-king Inexhaustible Wisdom Merit Banner is able to understand it.
“The Buddha’s illusion-like knowing has no obstruction; the dharmas of the three times he fathoms entirely, and universally he enters into the workings of the minds of sentient beings — this is the realm of the god-king Good Transformation Upright Dignity.
“The bounds of total holding cannot be sought out, and the ocean of eloquence is likewise without exhaustion, and he is able to turn the pure and wondrous wheel of Dharma — this is the liberation of the god-king Dhāraṇī Great Radiance.
“The nature of deeds is vast and without exhaustion, and with wisdom he understands it and skillfully reveals it, and all his skillful means are inconceivable — such a realm is what the god-king Inconceivable Wisdom has entered.
“He turns the inconceivable wondrous wheel of Dharma and shows forth the cultivation of the path of awakening, forever extinguishing the sufferings of all sentient beings — this is the ground of skillful means of the god-king Wheel-Hub.
“The Tathāgata’s true body is originally not two, and responding to things it takes their shape and fills the world, and sentient beings each and all see him before them — this is the realm of the god-king Radiant Flame.
“If there are sentient beings who once see the Buddha, it will surely cause them to be purified and to have their obstructions of deeds extinguished, and to leave far behind the deeds of Māra forever without remainder — this is the path that the god-king Light Illumination walks.
“The whole assembled multitude is vast as an ocean, and the Buddha within it is the most majestically glorious, and universally he sends down the rain of Dharma to moisten sentient beings — the god-king Universal Observation Great Renown has entered just this gate of liberation.”
Assembly Ten, the Heaven of the Thirty-Three: Eleven God-Kings Each Obtain a Gate, and the God-King Śakra Indra Speaks the Verses
Next, the god-king Śakra Indra obtained the gate of liberation of calling to mind the arising of the buddhas of the three times and even the forming and decaying of their lands, seeing it all plainly, and greatly rejoicing; the god-king Universal Renown Full Sound obtained the gate of liberation of being able to cause the Buddha’s form-body to be the most pure and vast, beyond compare in the world; the god-king Kindly Eye Jewel Topknot obtained the gate of liberation of the cloud of kindness that universally covers and shelters; the god-king Jewel Light Banner Renown obtained the gate of liberation of constantly seeing the Buddha manifesting bodies of every kind of shape and majestic virtue before all the rulers of the worlds; the god-king Arousing Joy Topknot obtained the gate of liberation of knowing from what merit the cities and palaces of all sentient beings are born; the god-king Upright Mindfulness obtained the gate of liberation of revealing the work by which the buddhas bring sentient beings to ripeness; the god-king Lofty Excellent Sound obtained the gate of liberation of knowing the characteristics of the turning and changing of the kalpas of the forming and decaying of all worlds; the god-king Accomplished Mindfulness obtained the gate of liberation of calling to mind the practice by which bodhisattvas to come will tame and train sentient beings; the god-king Pure Flower Light obtained the gate of liberation of knowing the causes of the joys of all the gods; the god-king Wisdom Sun Eye obtained the gate of liberation of revealing to all the sons of the gods the roots of goodness of their birth 『𢔌』 (a graph coined in the base text, in the sense of causing) and being without delusion or confusion; the god-king Sovereign Radiance obtained the gate of liberation of awakening all the hosts of gods and causing them forever to cut off every kind of doubt.
At that time the god-king Śakra Indra, sustained by the Buddha’s majestic power, universally contemplated all the hosts of the gods of the Thirty-Three and spoke these verses:
“I call to mind all the buddhas of the three times, and all their realms are wholly equal, and as those lands decay and as they form, by the Buddha’s majestic power it is all seen.
“The Buddha’s body is vast and reaches throughout the ten directions, and its wondrous form and character are beyond compare and benefit the living throng, and its radiance shines where it does not fail to reach — this path the god-king Universal Renown Full Sound is able to behold.
“The Tathāgata’s great ocean of kindness that is skillful means, cultivated through kalpas past and utterly pure, transforms and guides sentient beings without any bound — thus has the god-king Kindly Eye Jewel Topknot awakened.
“I call to mind the ocean of the Dharma King’s merit, highest in the world and beyond compare, and thereby there arises a vast and joyous mind — this is the liberation of the god-king Jewel Light Banner Renown.
“The Buddha knows the ocean of the good deeds of sentient beings, and how their every kind of excellent cause brings forth great merit, and he causes them all to be manifested without remainder — this is what the god-king Arousing Joy Topknot sees.
“The buddhas appear throughout the ten directions, universally within all the worlds, and contemplating the minds of sentient beings they show them the taming and training — the god-king Upright Mindfulness has awakened to this path.
“The vast eye of the Tathāgata’s body of knowing sees the dust-motes of the world-systems without exception, and thus it is throughout the ten directions — this is the liberation of the god-king Lofty Excellent Sound.
“The practice of awakening of all the sons of the Buddha the Tathāgata manifests entirely within his pores, and as they are measureless so are they wholly complete — this is what the god-king Accomplished Mindfulness sees plainly.
“All the affairs of ease and joy there are in the world are every one of them born from the Buddha, and the Tathāgata’s merit is excellent and without equal — this place of liberation is what the god-king Pure Flower Light has entered.
“If one can call to mind even a little of the Tathāgata’s merit, or for so much as a single thought hold the mind in concentrated looking-up, the fears of the evil destinies are wholly and forever removed — the god-king Wisdom Sun Eye is able to awaken deeply to this.
“The great supernormal power within the quiescent dharma responds universally to the minds of the multitude and reaches everywhere, and every doubt there is it causes to be cut off — this is what the god-king Sovereign Radiance has obtained.”
Assembly Eleven, the Sun God-Sons: Eleven God-Sons Each Obtain a Gate, and the Sun God-Son Speaks the Verses
Next, the sun god-son obtained the gate of liberation of the pure radiance that universally illumines the sentient beings of the ten directions and through all future kalpas constantly works their benefit; the god-son Radiant Flame Eye obtained the gate of liberation of awakening sentient beings with bodies of every kind matched to their kinds and causing them to enter the ocean of wisdom; the god-son Sumeru Light Joy Banner obtained the gate of liberation of being the lord of all sentient beings and causing them diligently to cultivate boundless pure merit; the god-son Pure Jewel Moon obtained the gate of liberation of cultivating every ascetic practice with a deep mind of joy; the god-son Valiant Non-Retrogressive obtained the gate of liberation of the unobstructed radiance that universally illumines and causes all sentient beings to have their spirits made bright; the god-son Wondrous Flower Garland Radiance obtained the gate of liberation of the pure radiance that universally illumines the bodies of sentient beings and causes them to give rise to an ocean of joyous faith and understanding; the god-son Supreme Banner Radiance obtained the gate of liberation of the radiance that universally illumines all the world and causes them to accomplish every kind of wondrous merit; the god-son Jewel Topknot Universal Radiance obtained the gate of liberation of the ocean of great compassion that manifests the jewels of every kind of form and character in boundless realms; the god-son Radiance Eye obtained the gate of liberation of purifying and healing the eyes of all sentient beings and causing them to see the treasury of the Dharma realm; the god-son Upholding Virtue obtained the gate of liberation of bringing forth a pure and continuous mind and causing it not to be lost or broken; the god-son Universally Coursing Radiance obtained the gate of liberation of universally revolving the sun-palace so that it shines upon all the sentient beings of the ten directions and causes them to accomplish the work they undertake.
At that time the sun god-son, sustained by the Buddha’s majestic power, contemplated throughout all the hosts of the sun god-sons and spoke these verses:
“The Tathāgata’s vast radiance of wisdom illumines throughout the lands of the ten directions, and all sentient beings see the Buddha, and with every kind of skillful means he tames and trains them.
“The Tathāgata’s form and character have no boundary, and following what they delight in he manifests his body to them all, universally opening for the world the ocean of wisdom — thus does the god-son Radiant Flame Eye contemplate the Buddha.
“The Buddha’s body is without equal and beyond compare, and its radiance shines throughout the ten directions, surpassing all and utterly unsurpassed — such a Dharma-gate is what the god-son Sumeru Light Joy Banner has obtained.
“In order to benefit the world he cultivated ascetic practice, coming and going among the states of existence through measureless kalpas, and his radiance is universally pure as space — the god-son Pure Jewel Moon is able to know this skillful means.
“The Buddha sends forth a wondrous sound without obstruction, reaching universally the lands of the ten directions, and with the savor of Dharma he benefits the living throng — the god-son Valiant Non-Retrogressive is able to know this skillful means.
“The net of radiance he sends forth is inconceivable, universally purifying all sentient beings, and causing them all to give rise to a deep faith and understanding — this is the gate that the god-son Wondrous Flower Garland Radiance has entered.
“Of all the kinds of radiance there are in the world, none comes up to the light of a single pore of the Buddha, and the Buddha’s light being thus is inconceivable — this is the liberation of the god-son Supreme Banner Radiance.
“All the buddhas are thus: they all sit beneath the king of awakening-trees, and they cause those not upon the path to abide upon the path — thus does the god-son Jewel Topknot Universal Radiance see it.
“Sentient beings are blind and darkened, deluded and suffering, and the Buddha wishes to cause a pure eye to arise in them, and therefore lights for them the lamp of wisdom — the god-son Radiance Eye contemplates this deeply.
“The World-Honored One is sovereign in the skillful means of liberation, and if there are those who have once seen him and made offerings, he causes them all to practice until they obtain the fruit — this is the power of skillful means of the god-son Upholding Virtue.
“Within a single Dharma-gate there are measureless gates, and through measureless thousands of kalpas he proclaims them thus, and the vast meaning of the Dharma-gates he sets forth — it is precisely this that the god-son Universally Coursing Radiance has fathomed.”
Assembly Twelve, the Moon God-Sons: Ten God-Sons Each Obtain a Gate, and the Moon God-Son Speaks the Verses
Next, the moon god-son obtained the gate of liberation of the pure radiance that universally illumines the Dharma realm and gathers and transforms sentient beings; the god-son Flower-King Topknot Radiance obtained the gate of liberation of observing the whole realm of sentient beings and causing them universally to enter the boundless dharma; the god-son Manifold Wondrous Pure Light obtained the gate of liberation of knowing the every kind of clinging to conditions and revolving within the ocean of the minds of all sentient beings; the god-son Mind that Brings Ease to the World obtained the gate of liberation of bestowing inconceivable joy upon all sentient beings and causing them to leap up in great rejoicing; the god-son Tree-King Eye Radiance obtained the gate of liberation of being like a farming household at its work, sowing the seed and guarding the sprout and the stalk, watching over them in their season so that they come to fruition; the god-son Manifesting Pure Light obtained the gate of liberation of rescuing and protecting all sentient beings with compassion and causing them to see before them the undergoing of suffering and the undergoing of joy; the god-son Universally Roaming Unmoving Light obtained the gate of liberation of being able to uphold the pure moon and universally manifest it in the ten directions; the god-son Sovereign King of Constellations obtained the gate of liberation of revealing that all dharmas are like an illusion, like space, without characteristic, and without own-nature; the god-son Pure Awakening Moon obtained the gate of liberation of universally raising up great work and function for all sentient beings; the god-son Great Majestic Virtue Radiance obtained the gate of liberation of universally cutting off every doubt and confusion.
At that time the moon god-son, sustained by the Buddha’s spiritual power, universally contemplated all the assembled hosts of gods within the moon-palace and spoke these verses:
“The Buddha sends forth radiance throughout the world, illumining the lands of the ten directions, proclaiming the vast Dharma that is inconceivable, forever breaking the darkness of the deluded confusion of sentient beings.
“His realm is boundless and without exhaustion, and through measureless kalpas he constantly guides, and with every kind of sovereignty he teaches and transforms the living throng — thus does the god-son Flower-King Topknot Radiance contemplate the Buddha.
“The ocean of the minds of sentient beings differs from thought to thought, and the Buddha’s wisdom is broad and knows it all, and universally for them he speaks the Dharma so that joy arises — this is the liberation of the god-son Manifold Wondrous Pure Light.
“Sentient beings have not the ease and joy of the noble ones, and lost in the evil destinies they undergo every suffering, and the Tathāgata reveals for them the gate of the nature of dharmas — thus does the god-son Mind that Brings Ease to the World see it.
“The Tathāgata’s great compassion is rare indeed; in order to benefit sentient beings he enters the states of existence, speaking the Dharma and urging them to goodness so that they come to accomplishment — this is what the god-son Tree-King Eye Radiance knows.
“The World-Honored One opens wide the radiance of the Dharma, distinguishing the every kind of nature of the deeds of the world, and what is done of good and of evil is not lost — the god-son Manifesting Pure Light sees this and gives rise to joy.
“The Buddha is that upon which all merit rests, just as the great earth upholds palaces and chambers, and skillfully he points out the path of leaving grief behind and being at peace — the god-son Universally Roaming Unmoving Light is able to know this skillful means.
“The fire of wisdom sends forth great radiance pervading the Dharma realm, and he manifests forms beyond number, equal to sentient beings in number, universally revealing the real to all — the god-son Sovereign King of Constellations has awakened to this path.
“The Buddha is like space and has no own-nature, and in order to benefit sentient beings he appears in the world, and the adornment of his marks and characters is like an image — thus does the god-son Pure Awakening Moon see it.
“The pores of the Buddha’s body universally send forth sound, and the cloud of Dharma covers and shelters the world without remainder, and among those who hear there is none who does not rejoice — thus has the god-son Great Majestic Virtue Radiance awakened and been liberated.”
先看清楚這一段在做什麼
上一段的文，是眾在集；這一段的文，是眾在說話。澄觀科這一大段為『稱揚讚德分』，並且說它同時還是發起序——序還沒完，讚德就是序的一部分。他把這一分再分作三段：先總結大眾的威儀住定，次總顯他們何以有這樣的德行，末後才逐眾別明得法讚佛。本節所讀的，正是這三段的完整一輪，加上得法讚佛的頭一大批——十二眾諸天。
體例先講明白，後面一百二十四門就不會讀成一百二十四條清單。每一眾的文，都是同一個模子：經家先說「復次」，接著一位一位得法者列過去，每位繫一句『得某某解脫門』；列完了，經家再說一句『爾時，某某天王，承佛威力，普觀一切某某天眾而說頌言』（標記動詞實有三形參差，各眾當處註明）；然後這位上首天王說偈。長行是經家在敘述，偈是當時天王在說。
這裡有一個容易讀錯的地方，澄觀特別點破過：偈不是重頌長行。他說得很直：這十偈依次各自結集一個法門，是取這些偈來作長行的，不是先有長行再頌它。所以不要拿讀重頌的習慣來讀——不要以為偈是長行的複述。長行與偈的分工，澄觀立為定則：長行是就天王之所得說，偈中則是歎佛。一邊看眾得了什麼，一邊看佛是什麼。兩邊互相映照，義理才容易明白。
還有一層次第上的排誤。十二眾一眾一眾說下去，看起來像是排隊發言。澄觀說不是：大眾之集、諸偈之讚，本來都在同一時，只是文字沒辦法一次寫完，所以編排成先後。文有次第，事無次第——這一句是華嚴讀法的一把鑰匙，本段第一次用上它。
最後是分名。「稱揚讚德分」「異生眾」「同生眾」「色天」「欲天」，經文一個字也沒有，全是澄觀的科名。經文只說「爾時，如來道場眾海」「所謂」「復次」。分際先立住。
總結一段：他們憑什麼見得了佛
先問：這麼多天王，為什麼一開口就個個有法門？經文在逐眾之前，先給了一段總說，交代這批大眾的來歷。澄觀把這段分作三層：先明離障見淨，次明受化根深，後明德行圓備。
第一層是「已離一切煩惱心垢及其餘習」。澄觀釋得極細：「煩惱」是煩惱障，「心垢」是所知障——這個障遮蔽心，使人迷於所知；說「一切」，是連分別起的與俱生的、連種子與現行都算在內。至於「餘習」，是二障的氣分，他舉了兩個古例：畢陵伽婆蹉的傲慢口氣、迦葉的不安於座。排誤在這裡：餘習不是煩惱本身，是煩惱斷了以後還留著的慣性口吻與身姿。經文說這批大眾連餘習都離了，等於說他們不是初學。
第二層是「摧重障山，見佛無礙」。澄觀說這是以喻顯法：能摧之道摧二障之山，之所以稱山，是因為障的體性堅厚崇聳。而「見佛無礙」是斷障之後的果。
第三層是往昔的因緣。「以四攝事而曾攝受」——四攝是布施、愛語、利行、同事。澄觀給了四個很好用的定位：布施是攝緣，因為給人資助支持；愛語是攝體，因為正面告訴人什麼有損什麼有益；利行是攝處，因為把人安放在善處；同事是釋疑，因為同在其中做，人才決定得下來。這四句可以直接拿來檢查自己攝人的方式偏在哪一邊。
落地一句：經文說他們「常見於佛，分明照了」。澄觀釋「分明」是不靠比量推知，釋「照了」是不取色相。見佛而還在取相，就不叫照了。
解脫門三個字：本段的樞紐
先問：什麼叫「解脫門」？這是本節最要緊的一個詞，一百二十四門無一例外都以它收尾。澄觀的解釋分兩截。前一截講「解脫」：佛果之上諸障已寂、大用無礙，所以稱解脫；真正的解脫，就是如來的通智。後一截講「門」：能遊能入，所以叫門；大眾各各證契，所以叫「得」。
接著他立了一個總別的分際，這是本段的義眼所在：佛得其總，眾海得別。同是一個解脫，在佛那邊只叫解脫，在眾這邊所得之法則稱為門——因為它能通入佛的果用。所以一百二十四門不是一百二十四種各自為政的法，是同一個佛德在一百二十四種根機上開出的一百二十四道入口。
排誤：既然是「別」，會不會顯得佛德被切碎了？澄觀正是在這裡收口，說總別圓融、因果交徹、重重無礙，這樣才叫真解脫門。分而不礙其總，才是華嚴的分法。
再問：那為什麼一位天王只得一門，不多得幾門？澄觀答得很好——正因為各得一，才顯出佛德無盡。若一人能得盡，佛德就有底了。他還引經自證，說如來境界無有邊，各隨自己的解脫而能觀見。與此相對照的是普賢：到了同生眾，普賢一人得十門，那是要顯他等同佛之無盡。所以「得一」與「得十」不是高下之差，是所顯之義不同。
落地一句：澄觀在這一段末尾另開了一重就讀者自心的釋——心境無礙就叫解脫，由此入理就叫門；若把門當成一個實有的門去通過，反而不通了。他說「正入雙亡」才是真門。這一句把一百二十四門從天上拉回讀者身上：門不在遠處，在你心境相對而不相礙的那一刻。
第一眾 自在天：十門為全段立範
澄觀科諸天為先色天、後欲天，色天有五段，這是第一段——自在天，長行十法。這一眾是全段的範本，澄觀於此逐門詳釋。他判本段之偈為伽陀頌時自註「下皆準之」，所指的是後文諸眾之偈皆準伽陀之判。所以這十門值得一門一門看。
第一門「法界、虛空界寂靜方便力解脫門」，澄觀判為法身解脫。要緊在「法界」二字：若只說虛空，那是一重遍；說法界，就是重重皆遍——虛空能容一一微塵之處，而那些事物的一一塵中又各各稱真、各有無邊剎海，佛身大用全都充滿。「寂靜」是體，「方便」是用，寂與用互不相礙，所以稱「力」。
第二門「普觀一切法悉自在解脫門」，澄觀判為智身解脫，並給了三義：一是以普眼觀一切法無不能觀，二是觀一切法不壞事相而全是理，三是於一法之中見一切而無礙。第三門「知一切法不生、不滅、不來、不去、無功用行解脫門」，澄觀判為自共相解脫，這一門他釋得最長。不生不滅他就三性各說一番：就遍計，妄執之法本無可生滅；就緣起，法無自體攬緣而起，即生而無生；就圓成，非有為法故無生滅之相。不來不去則約行說：正智捨妄執而無所去，證真理而無所來。末後歸到「無功用行」——大智無念而應機，如摩尼寶、如天鼓，無思而成事。排誤在此：無功用不是不做事，是做而無『我在做』的那一念。
第四門「現見一切法真實相智慧海解脫門」，澄觀判為觀義解脫，並特別指出「現見」二字是要揀別比量推知——這是親見，不是想通。第五門「與眾生無邊安樂大方便定解脫門」判為慈障解脫：離諸危怖叫安，適悅身心叫樂。第六門「令觀寂靜法滅諸癡暗怖解脫門」判為悲障解脫，澄觀在這裡說了一段很硬的話：眾生因癡而造業，因造業而受苦，因黑暗而看不見未來，看不見未來就顛墮——所以最大的怖畏莫過於愚癡。而一旦令他觀本來寂靜，癡相本空，那時連善都不造作了，哪裡還會造惡。
第七門「善入無邊境界不起一切諸有思惟業解脫門」判為業障解脫：佛現十方是無邊之境，了達它無所依才叫善入；連佛都不依，哪裡還會起造業之思。第八門「普往十方說法而不動無所依解脫門」判為無相解脫門：身雖應十方，寂然不動而不取於相。第九門「入佛寂靜境界普現光明解脫門」判為名相解脫：佛智契如叫入寂境，寂而能應所以普現光明。第十門「住自所悟處而以無邊廣大境界為所緣解脫門」，澄觀釋為離二取之相而能自利利他：自悟之處就是離能覺所覺、自覺聖智常現在前；以無邊為所緣，就是緣無邊法界、度無邊眾生而得廣大菩提。
這一眾的偈，澄觀另有兩句通例可用。一是首王之偈不結自己的名——因為那是說者自己的法，不必再結。二是其餘各偈末句所結之名，義同其法門，只是為省繁而不逐一配。還有一件事他也交代了：第十偈中天王之名與長行所列稍有倒置，這類廣略參差經中甚多，他歸之於譯事。讀者遇到名字對不上，不必疑心經文有誤。
第二眾 少廣天等：十門在『怎麼把人帶進來』上下手
這一眾以可愛樂法光明幢天王為首，對機是少廣天、無量廣天、廣果天眾。法藏釋「廣果」說，第四禪是世間善果中最殊勝的，所以也叫廣果。
十門有一條共同的線：都落在接引與教化的方便上。第一門是普觀眾生根器而說法斷疑——先看根，再說法，順序不可倒。第二門是隨憶念令見佛：憶念一起，佛即現前，這一門把見佛的門檻放在念上。第三門是法性平等無所依莊嚴身：以無所依為莊嚴，這是華嚴的莊嚴義，不是加上去的好看。第四門是了知一切世間法於一念中安立不思議莊嚴海——一念之中安立無盡，時間的門檻在此被撤掉。
第五門是於一毛孔現不思議佛剎無障礙，空間的門檻也在此被撤掉；與第四門一時一空，正好成對。第六門是入普門觀察法界：普門就是不從一個窄口進去。第七門是為一切眾生種種出現、無邊劫常現前——出現不是一次性的事。第八門是觀一切世間境界入不思議法：從看得見的境界入看不見的法。
第九門是示一切眾生出要法——「出要」二字是重點，不是說法而已，是指出出去的那條要道。第十門是觀察一切應化眾生令入佛法：先觀察誰堪受化，再令入。首尾兩門都在「觀察」上，這一眾的用心很清楚。
排誤：這十門聽起來都是對外的教化，容易被讀成『這是菩薩的事，與我無關』。但偈中末一句說世尊恆以大慈悲、平等降下法雨而充滿各人的器量——器量是各人自己的。法雨平等，受得多少在器。落地就在這裡：把器擴大，是讀者這一邊的事。
第三眾 少淨天等：十一門，一眾中最多的一組
這一眾以清淨慧名稱天王為首，對機是少淨天、無量淨天、遍淨天眾。法藏釋「遍淨」說，三禪之中因為離了喜，所以身心遍淨。這一眾是全段四個十一王之眾的第一個——經文逐王實計，此眾列名十一位天王。所以『一眾十法』是通例而非通則，讀者遇到十一，不必疑心脫漏。
十一門可分三束看。第一束是了達與示現：了達一切眾生解脫道方便，隨諸天所樂如光影普示現，普嚴淨一切佛境界大方便。「如光影」三字要緊——示現是有的，實質是沒有的。
第二束是隨與憶念：隨諸眾生永流轉生死海，憶念如來調伏眾生行，普門陀羅尼海所流出。第一門容易讀錯——不是隨眾生一起流轉，是隨著那流轉而入其中救。陀羅尼即總持，持一切法而不忘失；說「海所流出」，是說一切教門從此總持中流出來。
第三束是令生信與令出離：能令眾生值佛生信藏，能令一切眾生聞法信喜而出離，入一切菩薩調伏行如虛空無邊無盡，觀眾生無量煩惱普悲智，放光現佛三輪攝化。末一門的「三輪」是佛身、語、意三種教化之用，攝化眾生全在這三輪上。而觀煩惱一門要注意：所觀是無量煩惱，所起卻是悲與智二者並行——只悲不智會被拖下去，只智不悲不會下手。
落地一句：這一束十一門從「了達」起，到「攝化」止，中間全是「令」字——令生信、令出離、令入。所謂法門，多半不是自己受用的地方，是別人得以進來的地方。
第四眾 少光天等：十門在「照」與「音」上
這一眾以可愛樂光明天王為首，對機是少光天、無量光天、極光天眾。法藏引《智論》說，第二禪通名光音，那一天的天眾說話時口中出淨光無邊。這一眾的門與偈，光與音兩事最密。
第一門是恆受寂靜樂而能降現消滅世間苦：自己在寂靜之樂中，卻能下來消滅世間之苦——這一門把「自受用」與「利他」接成一件事。第二門是大悲心相應海一切眾生喜樂藏：大悲不是苦相，是眾生喜樂之所藏。第三門是一念中普現無邊劫一切眾生福德力。第四門是普使成住壞一切世間皆悉如虛空清淨——成住壞是世間之相，如虛空清淨是它的實。
第五門是愛樂信受一切聖人法。第六門是能經劫住演說一切地義及方便——「地義」指諸地的義理，這一門預先接上了後文的十地。第七門是一切菩薩從兜率天宮沒下生時大供養方便，這是全段少見的一門專就佛降生一事而立。第八門是觀察無盡神通智慧海。
第九門是一切佛功德海滿足出現世間方便力：功德滿足了才出現，出現本身即是方便。第十門是如來往昔誓願力發生深信愛樂藏——信不是憑空生的，是被佛的昔願所引發的。
排誤：這一眾偈的第一首說「我念如來昔所行」，容易讀成回憶往事。它的落點在末句——「以佛威神今悉見」。憶念不是懷舊，是憑佛威神而當下見。落地：讀本段而生不起這一念的人，多半是把佛放在過去，而不是放在此刻。
第五眾 梵天：十門與一句「譬如空雲」
這一眾以尸棄梵王為首，對機是梵身天、梵輔天、梵眾天、大梵天眾。法藏釋「梵」說是離欲染、淨中之極；釋「尸棄」說此云火色或火頂，因為火災上到此天為止。長行稱「尸棄梵王」而說偈時稱「尸棄大梵王」，是同一位天王的兩種稱法，經文原有，不必疑。
十門一路在『說法而不染』上走。第一門是普住十方道場中說法而所行清淨無染著——說法是最容易生染的事，這一門正對治它。第二門是使一切眾生入禪三昧住，梵天以禪為業，這一門本色。第三門是普入一切不思議法。第四門是入諸佛一切音聲海——由此有偈中圓音一義。
第五門是能憶念菩薩教化一切眾生方便。第六門是現一切世間業報相各差別。第七門是隨一切眾生品類差別皆現前調伏——與第六門成對：先見業報之別，才能隨類調伏。第八門是住一切法清淨相寂滅行境界。
第九門是於一切有無所著、無邊際、無依止、常勤出現——四個否定之後接一個「常勤」，這是本段極可玩味的一門：不著、不邊、不依，而不是不動。第十門是常思惟觀察無盡法。
這一眾偈中第四首說諸佛圓音等同世間、眾生隨類各得其解而佛於音聲不起分別，澄觀在此立圓音三義：一是廣無邊、二是別詮表、三是無分別，正好對應偈的前三句，並說廣說在〈如來出現品〉。排誤：圓音不是佛說了一種眾人都懂的語言，是佛不分別而聽者自得其解。落地在偈的第一首：無相、無行、無影像，譬如空中之雲——你要見佛身，就照這樣去見。
第六眾 他化自在天：欲界第一段
從這一眾起入欲界。澄觀在此另起一科，說自下第二欲界諸天，文有七段，第一是他化天王。法藏釋他化自在說，令他人化作諸樂具而顯自己的自在，所以得名。有一點值得留意：澄觀在前面眾集分的科文，作先七段明欲界天、後五段明色界天；到了這裡讚德分，卻作先色天、後欲天。兩處次第相反，各有所繫，並錄不判。
十門的骨在「隨」與「摧」兩字。前面幾門是隨：現前成熟無量眾生自在藏；觀察一切眾生樂而令入聖境界樂——這一門是全段最好的一句教化學，不是叫人放棄所樂，是把所樂換成聖樂；隨諸眾生種種欲解令起行——先隨其欲解，再令起行，順序不可顛倒；普攝為一切眾生所說義；憶念如來廣大慈而增進自所行。
後面幾門是摧與調：示現大悲門摧滅一切憍慢幢；調伏一切世間瞋害心。憍慢與瞋害，正是欲界最重的兩病，而所用的藥都不是壓制——摧慢用的是大悲門，調瞋用的是調伏而非折服。
末三門回到佛：十方無邊佛隨憶念悉來赴；隨眾生心念普現成正覺；普入一切世間大威力自在法。第一門與這一天的「自在」正相映——他化自在是令他化作而己自在，佛的自在則是隨眾生憶念而來赴。
落地一句：偈中說眾生的憍慢如高山，被十力摧毀而無餘，而這是「如來大悲用」。摧慢是悲的用，不是威的用——讀到這一句，前面兩門就通了。
第七眾 化樂天：十一王而十偈
這一眾以善化天王為首。法藏釋化樂說，樂於自己變化、作出種種樂具來自娛；又因為自化的樂具還自受用而不侵犯他人，所以名善化，也叫化樂。
這一眾要先講一件經文本身的事實：十一位天王，而偈只有十首。第七位勝光天王得的是「開悟一切眾生智解脫門」，在偈中沒有結名之句。這不是脫漏可斷言之事——澄觀在本段早已立過通則：長行與偈本來多有不同，偈的字數是定的而長行多少不同；二文互望，或是因果之殊、或是體用有別、或是互相影略、或是難易更陳、或是法喻不同、或是能所遞舉。互相影略正是此類。讀者只需照實記住：此眾十一門，其一無偈。
十一門幾乎全在「業」與「化」上。第一門是開示一切業變化力——這一眾的天以化為業，佛便就化說業。第二門是捨離一切攀緣。第三門是普滅一切眾生癡暗心令智慧圓滿。第四門是示現無邊悅意聲。第五門是了知一切佛無盡福德相。第六門是普知過去一切劫成壞次第。第七門是開悟一切眾生智。第八門是舒光疾滿十方虛空界。第九門是一切所作無能壞精進力。第十門是知一切眾生業所受報。第十一門是示現不思議眾生形類差別。
排誤：這一眾的天以變化為樂，經文卻不呵斥變化，而是就變化開示業性。偈的第一首說世間業性不可思議而佛為群迷開示因緣真實之理——化不是要被否定的，是要被看穿的。落地在末一首：教人觀佛的一個毛孔，一切眾生全在其中，而他們也不來也不去。變化之樂與不來不去，在這一首裡收在一處。
第八眾 知足天：十門在「滿」字上
這一眾以知足天王為首。法藏說此天新名覩史多、此云喜足，並引《佛地論》說後身菩薩在那裡教化、多修喜足之行，所以叫喜足。這一眾的門，果然一路在「圓滿」與「普淨」上。
第一門是一切佛出興世圓滿教輪。第二門是盡虛空界清淨光明身。第三門是消滅世間苦淨願海——願之所以能消苦，因為它是淨願。第四門是普現身說法，現身與說法是一事。第五門是普淨一切眾生界。
第六門是普化世間常現前無盡藏。第七門是開示一切佛正覺境界。第八門是堅固一切眾生菩提心令不可壞——這一門管的不是發心，是發了以後不壞。第九門是一切佛出興咸親近觀察調伏眾生方便。第十門是一念悉知眾生心隨機應現。
排誤：知足二字容易被讀成少欲。此天名喜足，是修喜足之行；而經文給這一眾的門一門比一門大——圓滿教輪、盡虛空界、無盡藏。知足不是把量縮小，是在所得之處不生欠缺想，因此反而放得下無盡。落地一句在偈的末首：眾生心海不可思議、無住無動無依處，而佛於一念之中全都明見。心不必先安定下來才被看見。
第九眾 時分天：十門在「除患」與「轉輪」上
這一眾以時分天王為首。法藏說夜摩此云時天，因為以時花的開合來分辨晝夜而得名；又引《佛地論》說此中隨時受樂，所以名時分。
十門有兩束。前一束是除患：發起一切眾生善根令永離憂惱；普入一切境界；滅除一切患大悲輪——「大悲輪」三字要緊，除患的不是力，是悲；了知三世一切眾生心；陀羅尼門光明憶持一切法無忘失。
後一束是轉化：善入一切業自性不思議方便；轉法輪成熟眾生方便；廣大眼普觀眾生而往調伏——注意是「往」，觀見了要去；超出一切業障不隨魔所作；善誘誨一切諸天眾令受行心清淨。末一門特別可留意：對機是「諸天眾」，所用是「誘誨」，所求是「受行」而非只是聽懂。
排誤：時分天以時受樂，讀者容易把「時」看成一段一段的時間。偈的第一首說佛在無量久遠劫中已經枯竭了世間憂惱之海——「已竭」是完成的語氣。時分之天所樂在隨時，而佛之所作在竟時。落地一句：偈末說一切與會大眾廣大如海而佛在其中最為威耀，普降法雨潤澤眾生。在時間裡受樂的人，也在同一場法雨裡。
第十眾 三十三天：十一門，通玄以此配初地
這一眾以釋迦因陀羅天王為首。法藏說忉利此云三十三天，引《佛地論》說妙高山四面各有八大天王、帝釋居中，所以有三十三；又說具足應稱釋迦提婆因陀羅，此云能天主。李通玄則於此另出一軌：他不逐門隨釋，而是從三十三天王以下到大自在天王取十位大天王，以寄位表法配十地，以三十三天配初地歡喜地、夜摩配第二離垢地，並說之所以如此，是因為菩薩得歡喜地時得法悅、心中沒有世間五欲的繫著，猶如世人初生忉利而受天妙樂。他自己也防了一個誤讀，說以實而論，菩薩悲智周遍六道而不棄惡趣眾生，寄表如天如王，只是取其自在之義，並不是欣羨世間之樂。這是通玄一家的表法，與澄觀逐文之釋所取不同，並錄不判。
十一門大半在「憶念」與「開示」上。第一門是憶念三世佛出興乃至剎成壞皆明見大歡喜——憶念之所以生歡喜，因為明見。第二門是能令佛色身最清淨廣大世無能比。第三門是慈雲普覆，全段最短的一門，四個字。第四門是恆見佛於一切世主前現種種形相威德身。第五門是知一切眾生城邑宮殿從何福業生——這一門把眼前的居處還原成往昔的業。
第六門是開示諸佛成熟眾生事。第七門是知一切世間成壞劫轉變相。第八門是憶念當來菩薩調伏眾生行——前有憶念三世佛，此有憶念當來菩薩，兩門一果一因。第九門是了知一切諸天快樂因。第十門是開示一切諸天子受生善根𢔌無癡惑——「𢔌」是本經此處的造字，義取使令，謂令諸天子於受生善根上無有癡惑。第十一門是開悟一切諸天眾令永斷種種疑。
排誤：這一眾的門有三門專就「諸天」而立——知諸天快樂之因、開示諸天子受生善根、令諸天眾斷疑。天報最盛之處，正是最容易不問所以然之處。落地一句在偈：若能憶念如來少許功德，乃至一念專注仰望，諸惡道的怖畏就全都永除。門檻低到一念。
第十一眾 日天子：十一門在「光」與「照」上
這一眾以日天子為首，是十二眾中以「天子」而非「天王」稱的兩眾之一（另一眾是末後的月天子）。經家的說偈標記在這一眾作「遍觀」而不作「普觀」，逐字照錄。
十一門幾乎門門有光。第一門是淨光普照十方眾生盡未來劫常為利益。第二門是以一切隨類身開悟眾生令入智慧海。第三門是為一切眾生主令勤修無邊淨功德——日為眾光之主，所以就主立門。第四門是修一切苦行深心歡喜：苦行而深心歡喜，這一門把苦與喜接在一起。第五門是無礙光普照令一切眾生益其精爽。第六門是淨光普照眾生身令生歡喜信解海。
第七門是光明普照一切世間令成辦種種妙功德。第八門是大悲海現無邊境界種種色相寶。第九門是淨治一切眾生眼令見法界藏——前面諸門都在放光，這一門才治眼。有光而無眼，仍舊不見。第十門是發生清淨相續心令不失壞：相續二字要緊，一時之淨不算。第十一門是普運日宮殿照十方一切眾生令成就所作業。
排誤：日天子之光容易被讀成譬喻上的光明而已。但第九門明白地把重心從光挪到眼——佛欲令眾生生淨眼，所以為他們點燃智慧之燈。落地一句在偈末：一個法門之中有無量門，經無量千劫這樣宣說也說不盡。讀本段而覺得一百二十四門已經很多的人，這一句是給他的。
第十二眾 月天子：十門收束一卷
這一眾以月天子為首，是本節的最後一眾。經家的標記在這一眾作「承佛神力」而不作「承佛威力」——這與第五眾梵天同；說偈作「而說頌曰」而不作「而說頌言」，則全段唯此一處。逐字照錄。對機也特別，是「一切月宮殿中諸天眾會」。
十門在「照」與「持」之間。第一門是淨光普照法界攝化眾生，與日天子第一門相對而所照者是法界。第二門是觀察一切眾生界令普入無邊法。第三門是了知一切眾生心海種種攀緣轉——攀緣之轉是眾生心的實況，這一門先如實知它。第四門是與一切眾生不可思議樂令踊躍大歡喜。
第五門最特別：如同農家作業播種、守護芽莖等隨時守護令成就。全段一百二十四門，唯此一門取世間生業立喻。它教的是次第與守候——芽是芽的時候，莖是莖的時候，各有各的守護。急不得，也丟不得。第六門是慈悲救護一切眾生令現見受苦受樂之事。第七門是能持清淨月普現十方——月天而持月，本色一門，重心在「持」。
第八門是開示一切法如幻、如虛空、無相、無自性。第九門是普為一切眾生起大業用。第十門是普斷一切疑惑。末三門一連：先說如幻，次說大用，末說斷疑——說了如幻而仍有大用，這才把疑斷得掉。
落地一句在偈末：佛身的毛孔普遍演出音聲，法雲覆蔭世間而無有餘剩，聽聞的人沒有不生歡喜的。一卷十二眾一百二十四門，收在「聽聞莫不生歡喜」一句上。
承衍
本段之科，澄觀立得極密。他判稱揚讚德分為發起序，分作總結威儀住、總顯德行因緣、別明得法讚佛三段；得法讚佛之中，先異生眾後同生眾；異生眾之中，先諸天、次八部、後諸神；諸天之中，先色天、後欲天；色天五段，欲天七段。本節所讀的正是諸天十二眾。有一處次第，兩科相反：眾集分的科作先七段明欲界天、後五段明色界天，讚德分的科則作先色天、後欲天。二處各有所繫，誌錄不判。
本節之後，異生眾還有兩段。八部及諸神段接在其後，澄觀科之為八段，說前四是雜類，後四之中能統者是天王、所統者是八部。再後是同生眾，即菩薩眾，澄觀科為三：先明普賢菩薩得一切法門、次十普菩薩各得一門、後十異名菩薩。普賢一人得十門，與本段諸天各得一門正相對照——澄觀說各得一是顯佛德無盡、普賢得十是顯等佛無盡。要看懂本段一百二十四個「得一」的分量，須連著同生眾那個「得十」一起看。
「解脫門」這一語式，本段用了一百二十四次，而它在本經後文續行。〈入法界品〉之中，此語先以「修諸三昧禪定解脫門」出現，是就能修之行說；後又以善財求法之語「示我解脫門」出現，是就求法之請說。一在自修，一在求人；而本段是就得法說——澄觀釋「得」字為「眾各證契」。三處合看，一個語式的三種用法就清楚了。
法藏所疏的是六十本〈世間淨眼品〉。六十本於本段所當之處，體例與八十本大不同：那裡是諸天王的列名，各眾之末繫一句總結該眾之德，沒有逐王的解脫門，也沒有各眾上首的偈。所以法藏於此段的釋文，也只是逐天釋名——忉利、夜摩、覩史多、化樂、他化自在、梵、光音、遍淨、果實、摩醯首羅，一一釋其名義，並引《佛地論》《長阿含》《三法度經》《智論》說其身量、衣量、壽量與所居之相。二本開合如此，全錄不判。
李通玄之論則自成一軌。他取十位大天王寄位配十地，並引《仁王經》以配轉輪王位，末以檀波羅蜜配初地，說以下十位天王即是檀波羅蜜之中的十波羅蜜。這是表法之論，不是逐文之疏；與澄觀之逐門隨釋所取不同，並錄不判。若欲對讀，本編品二十六諸地諸單元可與之相參。
順讀下去，諸天十二眾之後即接八部及諸神，同一體例再走一輪；而後同生眾菩薩眾出，普賢得十門，序分於是圓滿。澄觀說眾集偈讚本來並在一時，只因文不能累書而編作次第——讀完這一卷再回頭看，十二眾的先後，原是一時之事。
First, See Clearly What This Passage Is Doing
The text just before this one was the assemblies gathering; the text here is the assemblies speaking. Chengguan places this whole great section under the heading ‘the section of praising and extolling the virtues,’ and says that it is at the same time the preface that sets the sūtra in motion — the preface is not yet over, and the praising of virtues is a part of the preface. He divides this section again into three: first the summing up of the deportment and settled bearing of the great assembly; next the setting forth in general of why they should have such virtue; and only then, assembly by assembly, the particular showing forth of their obtaining the Dharma and praising the Buddha. What is read in this unit is precisely one complete round of those three, together with the first great batch of the obtaining of the Dharma and the praising of the Buddha — the twelve assemblies of gods.
Make the pattern clear at the outset and the one hundred and twenty-four gates that follow will not be read as a list of one hundred and twenty-four items. The text of every assembly is cast in one and the same mold: the compiler of the sūtra first says ‘next,’ then one by one the obtainers of the Dharma are listed off, each of them tied to a clause ‘obtained such-and-such a gate of liberation’; when the listing is done, the compiler says one more sentence, ‘at that time such-and-such a god-king, sustained by the Buddha’s majestic power, universally contemplated all the hosts of such-and-such gods and spoke these verses’ (the verb of this marker in fact has three variant forms, noted at each place where they occur); and then that foremost god-king speaks the verses. The prose of length is the compiler narrating; the verse is the god-king speaking at the time.
Here is a place where it is easy to read wrongly, and Chengguan pointed it out expressly: the verses are not a restatement in verse of the prose of length. He says it very plainly: these ten verses each in turn gather up one gate of Dharma, and it is these verses that are taken to make the prose of length — it is not that the prose came first and the verses then sang it over again. So do not bring to it the habit of reading restatement-verses; do not suppose that the verses repeat the prose. As for the division of labor between the prose of length and the verses, Chengguan established it as a settled rule: the prose of length speaks with respect to what the god-kings obtain, while the verses are praise of the Buddha. On the one side you watch what the assemblies obtained; on the other you watch what the Buddha is. The two sides mirror each other, and only so does the meaning become easy to understand.
There is one more correction to make, this one about sequence. The twelve assemblies speak one after another, and it looks as though they were lining up to take the floor. Chengguan says they were not: the gathering of the assemblies and the praise of the verses were originally all at one and the same time, and only because writing cannot set it all down at once was it arranged as before and after. The text has an order; the event has none — this sentence is one of the keys to reading the Huayan, and this passage is the first place it is put to use.
Last comes the matter of the names of the divisions. ‘The section of praising and extolling the virtues,’ ‘the assemblies of different birth,’ ‘the assemblies of the same birth,’ ‘the gods of form,’ ‘the gods of desire’ — the sūtra itself has not one of these words; they are all Chengguan’s outline-names. The sūtra says only ‘at that time the ocean of the assembly in the Tathāgata’s place of practice,’ ‘what they obtained is as follows,’ and ‘next.’ Get this boundary standing first.
The Summing-Up Passage: On What Ground Were They Able to See the Buddha
First a question: with so many god-kings, why should every one of them have a gate of Dharma the moment he opens his mouth? Before going through the assemblies one by one, the sūtra gives a passage of general statement that accounts for where this great assembly came from. Chengguan divides this passage into three layers: first, making clear that they had left the obstructions behind and their seeing was pure; next, that the roots of their being transformed ran deep; last, that their virtue and practice were complete.
The first layer is “they had already left behind all afflictions, all defilements upon the mind, and the residual habits besides.” Chengguan explains it with great fineness: “afflictions” are the afflictive obstruction, and “defilements upon the mind” are the cognitive obstruction — this obstruction screens the mind and makes one deluded about the knowable; and to say “all” is to reckon in both what arises through discrimination and what is innate, both the seeds and their present activity. As for “the residual habits,” they are the lingering air of the two obstructions, and he cites two ancient cases: the haughty tone of Pilindavatsa, and Kāśyapa’s inability to sit still. The correction lies here: the residual habits are not the afflictions themselves; they are the habitual tone of voice and cast of body that remain after the afflictions have been cut off. The sūtra says that this great assembly had left behind even the residual habits, which is as much as to say that they were no beginners.
The second layer is “they had smashed the mountain built of heavy obstructions, and they saw the Buddha with nothing obstructing them.” Chengguan says that this shows the dharma by way of a simile: the path that is able to smash smashes the mountain of the two obstructions, and the reason it is called a mountain is that the substance of an obstruction is solid and thick and towering. And “seeing the Buddha with nothing obstructing them” is the fruit that follows upon the cutting off of the obstructions.
The third layer is the causes and conditions of ages past. “He had gathered them in of old by the four means of gathering” — the four means are giving, kind speech, beneficial conduct, and working alongside. Chengguan gives four very serviceable placings: giving is the condition of gathering, because it furnishes people with support; kind speech is the substance of gathering, because it tells people straight out what harms and what benefits; beneficial conduct is the place of gathering, because it sets people down in a good place; and working alongside is the resolving of doubts, because only when one is in it together with them can they make up their minds. These four sentences can be taken up directly to examine which side one’s own way of gathering people leans toward.
A sentence to bring it down to the ground: the sūtra says that they “constantly saw the Buddha, plainly and with clear discernment.” Chengguan explains “plainly” as not relying on inference to know, and “clear discernment” as not seizing upon the marks of form. To see the Buddha while still seizing upon marks is not called clear discernment.
Three Words, “Gate of Liberation”: The Pivot of This Passage
First a question: what is a “gate of liberation”? This is the most important term in this unit, and all one hundred and twenty-four gates without a single exception close with it. Chengguan’s explanation falls into two halves. The first half treats “liberation”: upon the fruit of buddhahood the obstructions are already stilled and the great function is unobstructed, and therefore it is called liberation; and true liberation is just the penetrating knowing of the Tathāgata. The second half treats “gate”: it can be roamed in and entered into, and therefore it is called a gate; and the assembly each and all realize and accord with it, and therefore it is called “obtaining.”
Then he sets up a distinction between the whole and the parts, and this is where the doctrinal eye of the passage lies: the Buddha obtains the whole of it, and the ocean of the assembly obtains the several parts. It is one and the same liberation; on the Buddha’s side it is called simply liberation, while on the assembly’s side the dharma they obtain is called a gate — because it can lead through into the functioning of the Buddha’s fruit. So the one hundred and twenty-four gates are not one hundred and twenty-four dharmas each going its own way; they are one and the same buddha-virtue opening one hundred and twenty-four entrances upon one hundred and twenty-four kinds of capacity.
A correction: since these are “parts,” does it not look as though the Buddha’s virtue had been cut into pieces? It is precisely here that Chengguan closes the matter off, saying that the whole and the parts are perfectly interfused, that cause and fruit interpenetrate, and that layer upon layer there is no obstruction — only so is it truly a gate of liberation. To divide without obstructing the whole is the Huayan way of dividing.
Then a further question: why does one god-king obtain only one gate, and not several? Chengguan answers it very well — it is precisely because each obtains one that the inexhaustibility of the Buddha’s virtue is shown. If one person could obtain it all, the Buddha’s virtue would have a bottom to it. And he cites the sūtra in evidence, saying that the realm of the Tathāgata is without bound, and that each in accordance with his own liberation is able to contemplate and see it. Set over against this is Samantabhadra: when the assemblies of the same birth come, Samantabhadra alone obtains ten gates, and that is meant to show that he is equal to the Buddha’s inexhaustibility. So “obtaining one” and “obtaining ten” are not a difference of higher and lower; they are a difference in what is being shown.
A sentence to bring it down to the ground: at the end of this passage Chengguan opens a further layer that has to do with the reader’s own mind — when mind and object do not obstruct one another, that is called liberation; and entering into the principle thereby is called a gate; whereas if one treats the gate as a really existent gate to be passed through, one does not get through at all. He says that only “entering rightly with both sides gone” is a true gate. This sentence pulls the one hundred and twenty-four gates down out of the heavens and onto the reader: the gate is not off in the distance; it is in that moment when your mind and its object stand facing each other without obstructing each other.
Assembly One, the Heaven of Sovereignty: Ten Gates That Set the Standard for the Whole Passage
Chengguan divides the gods into the gods of form first and the gods of desire after; the gods of form have five sections, and this is the first — the Heaven of Sovereignty, with ten dharmas in its prose of length. This assembly is the model for the whole passage, and Chengguan explains its gates one by one in full. When he judges the verses of this passage to be of the gāthā kind, he notes to himself that “the rest below are to follow this,” meaning that the verses of all the later assemblies are likewise to be judged gāthā. So these ten gates are worth taking one at a time.
The first gate, “the gate of liberation of the power of the still and quiet skillful means of the Dharma realm and the realm of space,” Chengguan judges to be the liberation of the dharma-body. What matters is the words “Dharma realm”: if one said only space, that would be pervasion of one layer; to say Dharma realm is to have every layer pervaded — space can hold each and every place of each and every dust-mote, and within each and every dust-mote of those very things each accords with the real and each has boundless oceans of lands, and the great functioning of the Buddha’s body fills them all. “Still and quiet” is the substance and “skillful means” is the function, and stillness and function do not obstruct one another, and so it is called “power.”
The second gate, “the gate of liberation of universally contemplating all dharmas and being wholly sovereign over them,” Chengguan judges to be the liberation of the body of knowing, and he gives it three senses: first, that with the universal eye there is no dharma at all that he cannot contemplate; second, that he contemplates all dharmas as being wholly principle without the characteristics of phenomena being destroyed; third, that within a single dharma he sees all and is unobstructed. The third gate, “the gate of liberation of knowing that all dharmas neither arise nor cease, neither come nor go, and are the practice that requires no effort,” Chengguan judges to be the liberation of own-characteristic and shared characteristic, and this is the gate he explains at greatest length. On neither arising nor ceasing he speaks once from each of the three natures: with respect to what is wholly imagined, the dharmas that are deludedly grasped originally have no arising or ceasing at all; with respect to the nature that is other-dependent, dharmas have no substance of their own and arise by taking hold of conditions, so that their very arising is no arising; with respect to the perfectly accomplished nature, being not a conditioned thing, it has no characteristic of arising and ceasing. Neither coming nor going he treats with respect to practice: right knowing turns its back on deluded grasping and so has nowhere it goes, and it moves toward the realizing of the true principle and so does not come. At the end he comes round to “the practice that requires no effort” — great knowing is without thought and yet responds to what meets it, like the wish-fulfilling jewel, like the heavenly drum, which are without deliberation and yet accomplish things. The correction lies here: requiring no effort is not doing nothing; it is doing without that one thought, ‘I am doing it.’
The fourth gate, “the gate of liberation of the ocean of wisdom that directly beholds the true character of all dharmas,” Chengguan judges to be the liberation of contemplating the meaning, and he points out expressly that the words “directly beholds” are there to mark it off from knowing by inference — this is seeing for oneself, not thinking one’s way through. The fifth gate, “the gate of liberation of the concentration of great skillful means that bestows boundless ease and joy upon sentient beings,” he judges to be the liberation from the obstruction to kindness: to be apart from all peril and dread is called ease, and to be gladdened in body and mind is called joy. The sixth gate, “the gate of liberation of causing sentient beings to contemplate the still and quiet dharma and to extinguish every kind of delusion, darkness, and fear,” he judges to be the liberation from the obstruction to compassion, and here Chengguan says something very hard: sentient beings are deluded and therefore make deeds, they make deeds and therefore undergo suffering, they are in darkness and therefore cannot see what is to come, and not seeing what is to come they topple and fall — and so nothing is a greater object of dread than delusion. Whereas once they are made to contemplate that it is originally still, the characteristic of delusion is originally empty, and at that point they will not even contrive what is good, let alone do what is evil.
The seventh gate, “the gate of liberation of skillfully entering boundless realms while giving rise to no act of thinking belonging to any state of existence,” he judges to be the liberation from the obstruction of deeds: the Buddha’s appearing throughout the ten directions is a boundless object, and to fathom that it has no nature to rest upon is what is called entering skillfully — one does not even rest upon the Buddha, so how should one give rise to the thinking that makes deeds? The eighth gate, “the gate of liberation of universally going to the ten directions to speak the Dharma while remaining unmoved and without anything to rest upon,” he judges to be the gate of the liberation of no-characteristic: though the body responds to the ten directions, it is silent and unmoved and does not seize upon characteristics. The ninth gate, “the gate of liberation of entering the Buddha’s still and quiet realm and universally manifesting radiance,” he judges to be the liberation from name and characteristic: the Buddha’s knowing accords with suchness, and this is called entering the still realm; being still it can yet respond, and so it universally manifests radiance. The tenth gate, “the gate of liberation of abiding in the place of his own awakening while taking boundless and vast realms as his object,” Chengguan explains as being apart from the characteristic of the two graspings while being able to benefit both self and others: the place of one’s own awakening is just the leaving behind of that which is aware and that which is made aware, so that the sagely knowing of self-awareness is constantly present; and to take the boundless as one’s object is to take as object the boundless Dharma realm, to deliver boundless sentient beings, and thereby to obtain vast awakening.
For the verses of this assembly Chengguan has two further general rules that can be put to use. The first is that the verse of the foremost king does not gather up his own name — because that is the speaker’s own dharma, and there is no need to gather it up again. The second is that the name gathered up in the closing line of each of the other verses is the same in meaning as its gate of Dharma, and it is only to spare wordiness that he does not match them one by one. And there is one more thing he mentions: in the tenth verse the god-king’s name is somewhat inverted from the way it stands in the earlier listing, and such expansions and compressions are very common in the sūtra, which he lays to the work of translation. When readers come upon a name that does not tally, they need not suspect that the sūtra is in error.
Assembly Two, the Heaven of Lesser Extent and the Rest: Ten Gates Working at ‘How to Bring People In’
This assembly has the god-king Delightful Dharma Radiance Banner as its foremost, and those it is matched to are the hosts of the Heaven of Lesser Extent, the Heaven of Measureless Extent, and the Heaven of Extensive Fruit. Fazang, explaining “Extensive Fruit,” says that the fourth meditative heaven is the most excellent among the good fruits of the world, and so it is also called Extensive Fruit.
The ten gates have one line running through them all: they all come down upon the skillful means of drawing in and of teaching and transforming. The first gate is universally observing the faculties of sentient beings and speaking the Dharma so as to cut off their doubts — first look at the faculties, then speak the Dharma; the order cannot be reversed. The second is causing one to see the Buddha as soon as one calls him to mind: let the calling-to-mind arise and the Buddha is present at once, and this gate sets the threshold of seeing the Buddha upon mindfulness. The third is the adorned body wherein the nature of dharmas is equal and rests upon nothing: to take resting upon nothing as adornment — this is the Huayan sense of adornment, not something pretty added on. The fourth is knowing that all the dharmas of the world establish within a single thought an inconceivable ocean of adornment — within a single thought the inexhaustible is established, and here the threshold of time is taken away.
The fifth is manifesting inconceivable buddha-lands within a single pore without obstruction, and here the threshold of space is taken away too; with the fourth gate, one of time and one of space, they make a pair. The sixth is entering the universal gate and observing the Dharma realm: a universal gate is one that is not entered by a narrow opening. The seventh is appearing in every sort of way for all sentient beings and being constantly present through boundless kalpas — appearing is not a one-time affair. The eighth is contemplating all the realms of the world and entering into the inconceivable dharma: entering from realms that can be seen into a dharma that cannot.
The ninth is revealing to all sentient beings the dharma that is the essential road out — the words “essential road out” are the point: it is not merely speaking the Dharma, it is pointing out the essential road by which one gets out. The tenth is observing all sentient beings who ought to be transformed and causing them to enter the Buddha’s Dharma: first observe who is fit to be transformed, then cause them to enter. The first and the last gate both turn upon “observing,” and the concern of this assembly is quite clear.
A correction: these ten gates all sound like teaching directed outward, and it is easy to read them as ‘this is the bodhisattvas’ business and has nothing to do with me.’ But the last line of the verses says that the World-Honored One constantly with great compassion sends down the rain of Dharma equally and fills each one’s vessel — and the vessel is each person’s own. The rain of Dharma is equal; how much is received depends on the vessel. And here is the ground of it: to enlarge the vessel is the business of the reader’s own side.
Assembly Three, the Heaven of Lesser Purity and the Rest: Eleven Gates, the Largest Group in Any One Assembly
This assembly has the god-king Pure Wisdom Renown as its foremost, and those it is matched to are the hosts of the Heaven of Lesser Purity, the Heaven of Measureless Purity, and the Heaven of Universal Purity. Fazang, explaining “Universal Purity,” says that within the third meditative heaven, because joy has been left behind, body and mind are universally pure. This assembly is the first of the four assemblies in this passage that have eleven kings — counting the kings of the sūtra one by one, this assembly lists eleven god-kings. So ‘ten dharmas to an assembly’ is a common pattern and not a universal rule, and when readers come upon eleven they need not suspect an omission.
The eleven gates may be seen in three bundles. The first bundle is fathoming and manifesting: fathoming the skillful means of the path of liberation of all sentient beings; universally manifesting, like light and shadow, in accordance with what the gods delight in; and the great skillful means of universally adorning and purifying all the realms of the buddhas. The three words “like light and shadow” are what matters — the manifesting is there, the substance is not.
The second bundle is following and calling to mind: following sentient beings who forever revolve within the ocean of birth and death; calling to mind the Tathāgata’s practice of taming and training sentient beings; and that which streams forth from the ocean of the dhāraṇī of the universal gate. The first of these is easy to misread — it is not revolving along with sentient beings; it is following that revolving in order to go into it and rescue. A dhāraṇī is total holding, the holding of all dharmas without forgetting them; and to say “that which streams forth from the ocean” is to say that every gate of teaching flows out from that total holding.
The third bundle is causing faith to arise and causing beings to go forth: being able to cause sentient beings to meet with a buddha and give rise to the treasury of faith; being able to cause all sentient beings, upon hearing the Dharma, to believe and rejoice and go forth; entering the taming and training practice of all bodhisattvas, which like space is boundless and inexhaustible; contemplating the measureless afflictions of sentient beings and universally raising up compassion and wisdom; and sending forth light and manifesting the Buddha’s gathering and transforming by the three wheels. The “three wheels” of the last gate are the three functions of teaching — the Buddha’s body, speech, and mind — and the gathering and transforming of sentient beings rests entirely upon these three wheels. And in the gate about contemplating the afflictions there is something to notice: what is contemplated is measureless afflictions, but what is raised up is compassion and wisdom both together — compassion without wisdom will be dragged down, and wisdom without compassion will never set to work.
A sentence to bring it down to the ground: this bundle of eleven gates begins with “fathoming” and ends with “gathering and transforming,” and everything in between turns upon the word “cause” — cause them to have faith, cause them to go forth, cause them to enter. What is called a gate of Dharma is for the most part not a place where one enjoys something oneself; it is a place by which others may come in.
Assembly Four, the Heaven of Lesser Light and the Rest: Ten Gates upon “Shining” and “Sound”
This assembly has the god-king Delightful Radiance as its foremost, and those it is matched to are the hosts of the Heaven of Lesser Light, the Heaven of Measureless Light, and the Heaven of Utmost Light. Fazang, citing the Treatise on the Great Perfection of Wisdom, says that the second meditative heaven is commonly named Light-Sound, and that when the gods of that heaven speak, boundless pure light comes forth from their mouths. In the gates and the verses of this assembly, light and sound are the two densest matters.
The first gate is constantly receiving the joy of stillness while being able to descend and appear and extinguish the sufferings of the world: he is himself within the joy of stillness, and yet can come down and extinguish the world’s suffering — this gate joins ‘enjoyment for oneself’ and ‘benefiting others’ into a single thing. The second is the ocean corresponding to the mind of great compassion, the treasury of joy and delight for all sentient beings: great compassion is not an aspect of suffering; it is where the joy and delight of sentient beings are stored. The third is universally manifesting within a single thought the power of the merit of all sentient beings throughout boundless kalpas. The fourth is universally causing all the worlds that form, abide, and decay to be wholly as pure as space — forming, abiding, and decaying are the appearance of the world, and being pure as space is its reality.
The fifth is loving, delighting in, believing, and accepting the dharma of all the noble ones. The sixth is being able to abide through kalpas expounding the meaning of all the grounds together with their skillful means — “the meaning of the grounds” refers to the doctrine of the several grounds, and this gate joins on ahead of time to the ten grounds of the later text. The seventh is the skillful means of the great offering made when all bodhisattvas pass away from the palace of the Tuṣita heaven and descend to be born, and this is one of the few gates in the whole passage established upon the single matter of a buddha’s descent to birth. The eighth is contemplating the ocean of inexhaustible supernormal powers and wisdom.
The ninth is the power of skillful means whereby the ocean of the merit of all buddhas is fulfilled and he appears in the world: he appears only when the merit is fulfilled, and the appearing is itself the skillful means. The tenth is the treasury of deep faith and delight brought forth by the power of the Tathāgata’s vows of old — faith does not arise out of nothing; it is drawn forth by the Buddha’s vows of old.
A correction: the first of this assembly’s verses says “I call to mind what the Tathāgata practiced of old,” and it is easy to read this as remembering things past. Its landing place is the last line — “by the Buddha’s majestic power today I see it all.” Calling to mind is not nostalgia; it is seeing here and now by the Buddha’s majestic power. And the ground of it: one who reads this passage and cannot raise this thought has most likely put the Buddha in the past rather than in this moment.
Assembly Five, the Brahmā Heaven: Ten Gates and One Line, “Like a Cloud in the Sky”
This assembly has the Brahmā-king Śikhin as its foremost, and those it is matched to are the hosts of the Heaven of the Brahmā-Body, the Heaven of Brahmā’s Ministers, the Heaven of Brahmā’s Retinue, and the Heaven of Great Brahmā. Fazang, explaining “Brahmā,” says that it is being apart from the defilement of desire, the utmost within purity; and explaining “Śikhin,” says that here it means fire-color, or else fire-crown, because the calamity of fire rises as far as this heaven and stops. The prose of length calls him “the Brahmā-king Śikhin” while at the speaking of the verses he is called “the great Brahmā-king Śikhin”: these are two ways of naming one and the same god-king, and the sūtra has it so from the first; there is nothing to suspect.
The ten gates walk all the way along ‘speaking the Dharma without being stained by it.’ The first gate is universally abiding within the places of practice of the ten directions and speaking the Dharma, his conduct pure and stained by nothing — speaking the Dharma is the thing that most easily gives rise to staining, and this gate is exactly its remedy. The second is causing all sentient beings to enter the samādhi of meditative concentration and abide there; the Brahmā gods take meditation as their occupation, and this gate is their own proper color. The third is universally entering all inconceivable dharmas. The fourth is entering the ocean of all the voices of the buddhas — and from this comes the matter of the perfect voice in the verses.
The fifth is being able to call to mind the skillful means by which bodhisattvas teach and transform all sentient beings. The sixth is manifesting the characteristics of the recompense of deeds in all the worlds, each and every one distinct. The seventh is appearing before and taming and training all the classes and kinds of sentient beings according to their differences — it makes a pair with the sixth: only when one has seen the differences of the recompense of deeds can one tame and train according to kind. The eighth is abiding in the realm of the pure characteristic of all dharmas and of the practice of quiescence.
The ninth is being attached to nothing among all the states of existence, having no boundary, resting upon nothing, and yet constantly and diligently appearing — after four negations comes a “constantly and diligently,” and this is one of the most savorable gates in the passage: unattached, unbounded, unresting, and yet not unmoving. The tenth is constantly contemplating and considering the inexhaustible dharma.
The fourth of this assembly’s verses says that the perfect voice of the buddhas is equal to the world, that sentient beings each according to their kind obtain their own understanding, and that the Buddha gives rise to no discrimination as to sound; and here Chengguan establishes three senses of the perfect voice: first that it is broad and boundless, second that it expresses distinctly, third that it is without discrimination, corresponding exactly to the first three lines of the verse; and he says that the full treatment is in the chapter “The Manifestation of the Tathāgata.” A correction: the perfect voice is not the Buddha speaking one language that everybody understands; it is the Buddha not discriminating while the hearers each obtain their own understanding. And the ground of it lies in the first verse: without characteristic, without activity, without image, like a cloud in the sky — if you would see the Buddha’s body, see it just so.
Assembly Six, the Heaven of Free Enjoyment of Others’ Emanations: The First Section of the Realm of Desire
From this assembly on we enter the realm of desire. Chengguan begins a new outline heading here, saying that below this is the second part, the gods of the realm of desire, whose text has seven sections, of which the first is the god-king of the Heaven of Others’ Emanations. Fazang, explaining “free enjoyment of others’ emanations,” says that one causes others to fashion the instruments of pleasure and thereby shows one’s own sovereignty, and hence the name. There is one thing worth noticing: in the outline of the earlier section on the gathering of the assemblies, Chengguan has seven sections setting forth the gods of the realm of desire first and five sections setting forth the gods of the realm of form after; but here in the section on praising the virtues he has the gods of form first and the gods of desire after. The two places run in opposite order, and each has its own warrant; both are recorded without adjudication.
The bone of these ten gates lies in two words, “following” and “smashing.” The first several gates are of following: the sovereign treasury that brings measureless sentient beings to ripeness in his very presence; observing what all sentient beings delight in and causing them to enter the delight of the realm of the noble ones — and this gate is the finest sentence of pedagogy in the whole passage, for it does not tell people to give up what they delight in, it exchanges what they delight in for the delight of the noble ones; causing sentient beings to take up practice in accordance with their every kind of desire and resolved understanding — first follow their desire and understanding, then cause them to take up practice, and the order cannot be inverted; universally upholding the meaning of what is spoken for all sentient beings; calling to mind the Tathāgata’s vast and great kindness and thereby advancing in his own practice.
The several gates after these are of smashing and taming: manifesting the gate of great compassion and smashing down every banner of arrogance; taming and training the minds of anger and harm in all the world. Arrogance and anger-and-harm are exactly the two heaviest sicknesses of the realm of desire, and the medicine used for both is not suppression — what smashes arrogance is the gate of great compassion, and what deals with anger is taming and training rather than breaking down.
The last three gates come back to the Buddha: the boundless buddhas of the ten directions all coming at the calling of mind; universally manifesting the accomplishing of perfect awakening in accordance with the thoughts of sentient beings; universally entering the dharma of great majestic power and sovereignty in all the world. The first of these mirrors this heaven’s own “sovereignty” exactly — free enjoyment of others’ emanations is causing others to fashion while oneself is sovereign, whereas the Buddha’s sovereignty is coming at the calling of sentient beings’ minds.
A sentence to bring it down to the ground: the verses say that the arrogance of sentient beings is like a high mountain and is smashed by the ten powers without remainder, and that this is “the working of the Tathāgata’s great compassion.” Smashing arrogance is a working of compassion, not a working of might — read this line and the two earlier gates come clear.
Assembly Seven, the Heaven of Delight in Emanations: Eleven Kings and Ten Verses
This assembly has the god-king Good Transformation as its foremost. Fazang, explaining “Delight in Emanations,” says that they delight in transforming things themselves, producing every kind of instrument of pleasure for their own amusement; and further that because the instruments of pleasure they produce for themselves are then enjoyed by themselves without encroaching on others, they are named Good Transformation, and also Delight in Emanations.
For this assembly one fact about the sūtra text itself has to be stated first: there are eleven god-kings, but only ten verses. The seventh, the god-king Excellent Light, obtained “the gate of liberation of awakening the knowing of all sentient beings,” and in the verses there is no line gathering up his name. This is not a thing about which one may pronounce an omission — Chengguan had already established a general rule earlier in this passage: the prose of length and the verses have from the first many points of difference; the number of syllables in the verses is fixed while the length of the prose varies; and setting the two texts side by side, there may be a difference of cause and fruit, or a distinction of substance and function, or a mutual eliding of what the other supplies, or a taking of turns between the hard and the easy, or a difference of dharma and simile, or an alternating showing forth of the active and the passive. Mutual eliding is precisely a case of this kind. The reader need only record the fact as it stands: this assembly has eleven gates, and one of them has no verse.
The eleven gates are almost all upon “deeds” and “transformation.” The first gate is revealing the power of transformation of all deeds — the gods of this assembly take transformation as their occupation, and so the Buddha speaks of deeds by way of transformation. The second is casting off every clinging to conditions. The third is universally extinguishing the deluded and darkened minds of all sentient beings and causing their wisdom to be complete. The fourth is manifesting boundless sounds that gladden the mind. The fifth is knowing the characteristics of the inexhaustible merit of all buddhas. The sixth is universally knowing the sequence of the forming and decaying of all past kalpas. The seventh is awakening the knowing of all sentient beings. The eighth is stretching forth radiance that swiftly fills the realm of space in the ten directions. The ninth is the power of vigor wherein nothing that is done can be destroyed. The tenth is knowing the recompense that sentient beings undergo on account of their deeds. The eleventh is manifesting the inconceivable differences of the shapes and kinds of sentient beings.
A correction: the gods of this assembly take transformation as their delight, and yet the sūtra does not scold transformation; it takes transformation itself as the occasion for revealing the nature of deeds. The first verse says that the nature of the world’s deeds is inconceivable and that the Buddha reveals for the deluded throng the true principle of causes and conditions — transformation is not something to be denied, it is something to be seen through. And the ground of it is in the last verse: it teaches one to contemplate a single pore of the Buddha, within which all sentient beings are wholly present, and yet they neither come nor go. The delight of transformation and the neither-coming-nor-going are gathered into one place in that verse.
Assembly Eight, the Heaven of Contentment: Ten Gates upon the Word “Full”
This assembly has the god-king Contentment as its foremost. Fazang says that this heaven’s new name is Tuṣita, which here means joyous contentment, and cites the Treatise on the Buddha-Ground to the effect that the bodhisattva of his last birth teaches and transforms there and greatly cultivates the practice of joyous contentment, and so it is called joyous contentment. And indeed the gates of this assembly run all the way along “fulfillment” and “universal purifying.”
The first gate is all buddhas arising in the world and fulfilling the wheel of the teaching. The second is the body of pure radiance that exhausts the realm of space. The third is the ocean of pure vows that extinguishes the sufferings of the world — the reason a vow can extinguish suffering is that it is a pure vow. The fourth is universally manifesting his body and speaking the Dharma; manifesting the body and speaking the Dharma are one thing. The fifth is universally purifying the whole realm of sentient beings.
The sixth is the inexhaustible treasury that universally teaches and transforms the world and is constantly present. The seventh is revealing the realm of the perfect awakening of all buddhas. The eighth is making firm the mind of awakening in all sentient beings so that it cannot be broken — what this gate governs is not the raising of the mind but its not being broken after it has been raised. The ninth is the skillful means of drawing near and observing whenever any buddha arises, and of taming and training sentient beings. The tenth is knowing within a single thought the minds of sentient beings and appearing in response to their capacities.
A correction: the two words “contentment” are easily read as fewness of desires. This heaven’s name is joyous contentment, meaning that it cultivates the practice of joyous contentment; and yet the gates the sūtra gives this assembly grow larger one after another — fulfilling the wheel of the teaching, exhausting the realm of space, the inexhaustible treasury. Contentment is not the shrinking of one’s measure; it is not giving rise to the thought of lack in the place of what one has obtained, and for that very reason one can let go into the inexhaustible. A sentence to bring it to the ground, from the last verse: the ocean of the minds of sentient beings is inconceivable, without abiding, without motion, without any place to rest, and yet the Buddha within a single thought sees them all plainly. The mind does not have to be settled first in order to be seen.
Assembly Nine, the Heaven of Time-Divisions: Ten Gates upon “Removing Calamity” and “Turning the Wheel”
This assembly has the god-king Time-Division as its foremost. Fazang says that Yāma here means the heaven of time, so named because the opening and closing of the flowers of the seasons distinguish day from night; and citing the Treatise on the Buddha-Ground, that there one receives pleasure according to the time, and so it is named Time-Division.
The ten gates fall into two bundles. The first bundle is the removing of calamity: arousing the roots of goodness of all sentient beings and causing them forever to leave grief and vexation; universally entering all realms; the wheel of great compassion that extinguishes every calamity — the three words “wheel of great compassion” are what matters, for what removes calamity is not force but compassion; knowing the minds of all sentient beings of the three times; and the radiance of the gate of dhāraṇī that holds all dharmas in mind without forgetting them.
The second bundle is turning and transforming: skillfully entering the inconceivable skillful means of the own-nature of all deeds; the skillful means of turning the wheel of Dharma and bringing sentient beings to ripeness; universally observing sentient beings with a vast eye and going to tame and train them — note the word “going”: having seen, one must go; surpassing all obstructions of deeds and not following what Māra does; and skillfully leading on and instructing all the hosts of gods, causing them to take up the practice and their minds to become pure. The last gate is especially worth noticing: those it is matched to are “the hosts of gods,” what it uses is “leading on and instructing,” and what it seeks is that they “take up the practice” and not merely that they understand.
A correction: the gods of Time-Divisions receive pleasure according to the time, and readers easily take “time” to be time in stretches and segments. The first verse says that through measureless and far-distant kalpas the Buddha has already dried up the ocean of the world’s grief and vexation — “already dried up” is the language of completion. What the gods of time-divisions delight in is according to the time, while what the Buddha does is done with time. A sentence to bring it to the ground: the last verse says that the whole assembled multitude is vast as an ocean and that the Buddha within it is the most majestically glorious, universally sending down the rain of Dharma to moisten sentient beings. Those who receive their pleasure within time are within that same rain of Dharma.
Assembly Ten, the Heaven of the Thirty-Three: Eleven Gates, and Li Tongxuan Matches This to the First Ground
This assembly has the god-king Śakra Indra as its foremost. Fazang says that Trāyastriṃśa here means the Heaven of the Thirty-Three, and cites the Treatise on the Buddha-Ground to the effect that each of the four sides of the wondrous high mountain has eight great god-kings with Śakra dwelling in the middle, and so there are thirty-three; and says further that in full he should be called Śakra Devendra, which here means the lord able over gods. Li Tongxuan, however, opens another track here: he does not explain gate by gate, but takes ten great god-kings from the Heaven of the Thirty-Three down to the Great Sovereign god-king and matches them, as positions lodged for symbolic showing, to the ten grounds, matching the Heaven of the Thirty-Three to the first ground, the Joyful, and Yāma to the second, the Stainless; and he says the reason for doing so is that when the bodhisattva obtains the Joyful Ground he obtains the delight of Dharma, and in his mind there is no clinging to the five desires of the world, just as when a person of the world is first born in the Heaven of the Thirty-Three and receives the wondrous pleasures of the gods. He himself guards against one misreading, saying that in truth the bodhisattva’s compassion and wisdom pervade the six destinies and he does not abandon beings of the evil destinies; the lodging of the symbol in gods and kings only takes the sense of sovereignty, and is not a matter of admiring worldly pleasure. This is Li Tongxuan’s own symbolic showing, and what it takes hold of differs from Chengguan’s explanation that follows the text; both are recorded without adjudication.
Most of the eleven gates are upon “calling to mind” and “revealing.” The first gate is calling to mind the arising of the buddhas of the three times and even the forming and decaying of their lands, seeing it all plainly and greatly rejoicing — the reason calling to mind gives rise to joy is that the seeing is plain. The second is being able to cause the Buddha’s form-body to be the most pure and vast, beyond compare in the world. The third is the cloud of kindness universally covering and sheltering, the shortest gate in the whole passage, four characters. The fourth is constantly seeing the Buddha manifesting bodies of every kind of shape and majestic virtue before all the rulers of the worlds. The fifth is knowing from what merit the cities and palaces of sentient beings are born — this gate traces the dwelling before one’s eyes back to deeds of old.
The sixth is revealing the work by which the buddhas bring sentient beings to ripeness. The seventh is knowing the characteristics of the turning and changing of the kalpas of the forming and decaying of all worlds. The eighth is calling to mind the practice by which bodhisattvas to come will tame and train sentient beings — the earlier gate calls to mind the buddhas of the three times, this one calls to mind bodhisattvas to come, the two gates being one of fruit and one of cause. The ninth is knowing the causes of the joys of all the gods. The tenth is revealing to all the sons of the gods the roots of goodness of their birth 『𢔌』 and being without delusion or confusion — 『𢔌』 is a graph coined in this sūtra at this place, in the sense of causing, that is, causing the sons of the gods to be without delusion or confusion as to the roots of goodness of their birth. The eleventh is awakening all the hosts of gods and causing them forever to cut off every kind of doubt.
A correction: three of this assembly’s gates are established with respect to “the gods” expressly — knowing the causes of the joys of the gods, revealing to the sons of the gods the roots of goodness of their birth, and causing the hosts of gods to cut off their doubts. The place where the recompense of the gods is most abundant is exactly the place where it is easiest not to ask why. A sentence to bring it to the ground, from the verses: if one can call to mind even a little of the Tathāgata’s merit, or for so much as a single thought look up with concentrated mind, the fears of the evil destinies are wholly and forever removed. The threshold is set as low as a single thought.
Assembly Eleven, the Sun God-Sons: Eleven Gates upon “Light” and “Shining”
This assembly has the sun god-son as its foremost, and it is one of the two assemblies among the twelve that are called by “god-sons” rather than “god-kings” (the other is the moon god-sons at the very end). The compiler’s marker for the speaking of the verses in this assembly reads “contemplated throughout” rather than “universally contemplated,” and is recorded word for word.
Almost every one of the eleven gates has light in it. The first gate is the pure radiance that universally illumines the sentient beings of the ten directions and through all future kalpas constantly works their benefit. The second is awakening sentient beings with bodies of every kind matched to their kinds and causing them to enter the ocean of wisdom. The third is being the lord of all sentient beings and causing them diligently to cultivate boundless pure merit — the sun is the lord of the multitude of lights, and so the gate is established upon lordship. The fourth is cultivating every ascetic practice with a deep mind of joy: ascetic practice and yet a deep mind of joy — this gate joins suffering and joy together. The fifth is the unobstructed radiance that universally illumines and causes all sentient beings to have their spirits made bright. The sixth is the pure radiance that universally illumines the bodies of sentient beings and causes them to give rise to an ocean of joyous faith and understanding.
The seventh is the radiance that universally illumines all the world and causes them to accomplish every kind of wondrous merit. The eighth is the ocean of great compassion manifesting the jewels of every kind of form and character in boundless realms. The ninth is purifying and healing the eyes of all sentient beings and causing them to see the treasury of the Dharma realm — the gates before this were all sending forth light, and only this one treats the eye. With light but no eye, there is still no seeing. The tenth is bringing forth a pure and continuous mind and causing it not to be lost or broken: the word “continuous” is what matters, for a purity of one moment does not count. The eleventh is universally revolving the sun-palace so that it shines upon all the sentient beings of the ten directions and causes them to accomplish the work they undertake.
A correction: the light of the sun god-sons is easily read as no more than light in the figurative sense. But the ninth gate plainly shifts the weight from the light to the eye — the Buddha wishes to cause a pure eye to arise in sentient beings, and therefore lights for them the lamp of wisdom. A sentence to bring it to the ground, from the end of the verses: within a single gate of Dharma there are measureless gates, and one may proclaim them thus through measureless thousands of kalpas without coming to the end. To the reader who has come through this passage and feels that one hundred and twenty-four gates are already a great many, this line is addressed.
Assembly Twelve, the Moon God-Sons: Ten Gates Closing a Fascicle
This assembly has the moon god-son as its foremost, and it is the last assembly of this unit. The compiler’s marker in this assembly reads “sustained by the Buddha’s spiritual power” rather than “sustained by the Buddha’s majestic power” — which is the same as in the fifth assembly, the Brahmā gods; and the speaking of the verses reads “and spoke these verses, saying” rather than “and spoke these verses,” which in the whole passage occurs only here. Both are recorded word for word. Those it is matched to are also unusual: “all the assembled hosts of gods within the moon-palace.”
The ten gates lie between “shining” and “upholding.” The first gate is the pure radiance universally illumining the Dharma realm and gathering and transforming sentient beings, which stands opposite the sun god-son’s first gate, save that what is illumined here is the Dharma realm. The second is observing the whole realm of sentient beings and causing them universally to enter the boundless dharma. The third is knowing the every kind of clinging to conditions and revolving within the ocean of the minds of all sentient beings — the revolving of clinging to conditions is the actual state of sentient beings’ minds, and this gate first knows it as it is. The fourth is bestowing inconceivable joy upon all sentient beings and causing them to leap up in great rejoicing.
The fifth gate is the most unusual: to be like a farming household at its work, sowing the seed and guarding the sprout and the stalk, watching over them in their season so that they come to fruition. Among the whole passage’s one hundred and twenty-four gates, this one alone takes a worldly occupation for its simile. What it teaches is sequence and waiting — the sprout is guarded as a sprout in its season, the stalk as a stalk in its season, each having its own guarding. It cannot be hurried, and it cannot be abandoned either. The sixth is rescuing and protecting all sentient beings with compassion and causing them to see before them the undergoing of suffering and the undergoing of joy. The seventh is being able to uphold the pure moon and universally manifest it in the ten directions — a moon god upholding the moon, a gate of his own proper color, with the weight upon “uphold.”
The eighth is revealing that all dharmas are like an illusion, like space, without characteristic, and without own-nature. The ninth is universally raising up great work and function for all sentient beings. The tenth is universally cutting off every doubt and confusion. The last three gates run together: first illusion is spoken of, next the great functioning, and last the cutting off of doubt — it is having spoken of illusion and there still being great functioning that makes the doubt possible to cut off.
A sentence to bring it to the ground, from the end of the verses: the pores of the Buddha’s body universally send forth sound, the cloud of Dharma covers and shelters the world without remainder, and among those who hear there is none who does not rejoice. One fascicle, twelve assemblies, one hundred and twenty-four gates, gathered up in the single line “among those who hear there is none who does not rejoice.”
Lineage
Chengguan’s outline of this passage is drawn very finely. He judges the section of praising and extolling the virtues to be the preface that sets the sūtra in motion, and divides it into the summing up of the deportment and settled bearing, the setting forth in general of the causes and conditions of their virtue and practice, and the particular showing forth of their obtaining the Dharma and praising the Buddha; and within the obtaining of the Dharma and praising of the Buddha, the assemblies of different birth come first and the assemblies of the same birth after; and within the assemblies of different birth, the gods first, the eight classes of beings next, and the spirits last; and within the gods, the gods of form first and the gods of desire after; five sections of gods of form and seven sections of gods of desire. What is read in this unit is precisely the twelve assemblies of gods. In one place the two outlines run in opposite order: the outline of the section on the gathering of the assemblies has seven sections setting forth the gods of the realm of desire first and five sections setting forth the gods of the realm of form after, while the outline of the section on praising the virtues has the gods of form first and the gods of desire after. Each of the two places has its own warrant; recorded without adjudication.
After this unit, the assemblies of different birth still have two sections. The section of the eight classes of beings and the spirits follows upon it, and Chengguan outlines it in eight sections, saying that the first four are of mixed kinds, and that among the latter four the ones who govern are god-kings while the ones governed are the eight classes. After that come the assemblies of the same birth, that is, the assemblies of bodhisattvas, which Chengguan outlines in three: first showing forth Samantabhadra Bodhisattva obtaining all the gates of Dharma, next the ten universal bodhisattvas each obtaining one gate, last the ten bodhisattvas of differing names. Samantabhadra alone obtains ten gates, standing in exact contrast with the gods of this passage each obtaining one — Chengguan says that each obtaining one shows the inexhaustibility of the Buddha’s virtue, while Samantabhadra’s obtaining ten shows the inexhaustibility of one who is equal to the Buddha. To see the weight of the one hundred and twenty-four “obtainings of one” in this passage, one must look at that “obtaining of ten” in the assemblies of the same birth along with them.
The turn of phrase “gate of liberation” is used one hundred and twenty-four times in this passage, and it continues on in the later text of this sūtra. In the chapter “Entry into the Dharma Realm,” this phrase appears first in “the gates of liberation of the several samādhis and meditative concentrations,” which is said with respect to the practice that cultivates; and afterward it appears in Sudhana’s words in seeking the Dharma, “show me your gate of liberation,” which is said with respect to the request that seeks the Dharma. The one is in cultivating oneself, the other in seeking from another; while this passage speaks with respect to obtaining the Dharma — Chengguan explains the word “obtain” as “the assembly each and all realize and accord with it.” Looking at the three places together, the three uses of a single turn of phrase become clear.
What Fazang commented upon was the sixty-fascicle text, the chapter “The Pure Eye of the World.” In the sixty-fascicle text, at the place corresponding to this passage, the pattern is greatly different from that of the eighty-fascicle text: there the god-kings are listed by name, with a single clause at the end of each assembly summing up that assembly’s virtue, and there is no gate of liberation for each king, nor any verse from the foremost of each assembly. So Fazang’s comment at this place is likewise only an explaining of the names heaven by heaven — Trāyastriṃśa, Yāma, Tuṣita, Delight in Emanations, Free Enjoyment of Others’ Emanations, Brahmā, Light-Sound, Universal Purity, Extensive Fruit, Maheśvara — explaining the sense of each name one by one, and citing the Treatise on the Buddha-Ground, the Long Discourses, the Sūtra of the Three Measures of Dharma, and the Treatise on the Great Perfection of Wisdom for their bodily measure, the measure of their garments, the measure of their life span, and the aspect of their dwellings. Such is the expansion and compression of the two texts; wholly recorded without adjudication.
Li Tongxuan’s treatise forms a track of its own. He takes ten great god-kings and lodges them in positions matched to the ten grounds, and cites the Sūtra of Humane Kings to match them to the positions of the wheel-turning kings, and at the end matches the dāna-pāramitā to the first ground, saying that the ten god-kings below are the ten perfections within the dāna-pāramitā. This is a treatise of symbolic showing, not a commentary that follows the text; and what it takes hold of differs from Chengguan’s gate-by-gate explaining. Both are recorded without adjudication. Should one wish to read them together, the units of chapter twenty-six on the several grounds in this collection may be consulted alongside it.
Reading straight on, after the twelve assemblies of gods come the eight classes of beings and the spirits, running one more round of the same pattern; and after that the assemblies of the same birth, the bodhisattva assemblies, come forth, Samantabhadra obtains his ten gates, and with that the preface is complete. Chengguan says that the gathering of the assemblies and the praising in verse were originally all at one and the same time, and that only because writing cannot set it all down at once was it arranged in sequence — read this fascicle through and then look back, and the before and after of the twelve assemblies will be seen to have been, from the first, the affair of a single moment.
考據Apparatus
卷2 一卷之文，十二眾諸天次第得法讚佛。每眾之體例固定：經家列該眾諸得法者各得一解脫門（長行），次該眾上首承佛威力普觀本眾而說偈——標記動詞實有三形，詳目三。澄觀判此一大段為「稱揚讚德分」，並判其為發起序〔T35n1735 0541a14〕，於得法讚佛中先異生眾後同生眾、異生眾中先諸天次八部後諸神、諸天中先色天後欲天〔0542a16〕〔0542a18〕。色天五眾、欲天七眾，合十二眾。得法者之數則非齊一：十二眾中八眾各十、四眾（少淨天等·化樂天·三十三天·日天子）各十一，合一百二十四名得法者（天王九十三·梵王十·天子二十一）一百二十四門；偈則一百二十三，化樂天一眾十一王而唯十偈。長行與偈之分際，澄觀立為定則——「長行則約天得法、偈中即是歎佛」〔T35n1735 0543b06〕。
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·卷二全卷〔T10n0279 0005b24〕–〔0010c06 前〕。起句「爾時，如來道場眾海，悉已雲集」〔0005b24〕，訖句「聽聞莫不生歡喜，如是解脫光天悟。」；次段「復次，持國乾闥婆王，得自在方便攝一切眾生解脫門」起於〔0010c06〕，即次子位之界 |
| 澄觀《華嚴經疏》·大科 | 「自下大文第七稱揚讚德分，亦是發起序」〔T35n1735 0541a14〕。三分之科——「文中有三：第一總結威儀住、第二「此諸眾」下總顯德行因緣、第三「所謂」下別明得法讚佛」〔0541a14〕 |
| 澄觀·第一分再分 | 「前中有三：初結眾集、次明相異、後顯意同」〔T35n1735 0541a17〕 |
| 澄觀·第二分再分 | 〔T35n1735 0541b03〕「此文多勢，且分為三：初明離障見淨、二「如是」下受化根深。三「種無量」〔0541b04〕下德行圓備」 |
| 澄觀·第三分之總科 | 「第三「所謂」下，別明得法讚佛。四十眾中，各先長行得法，即經家序列；後說偈讚，即當時所陳」〔T35n1735 0542a10〕 |
| 澄觀·眾之次第 | 「文中，先異生眾、後同生眾。前中三：初諸天、次八部、後諸神」〔T35n1735 0542a16〕。諸天再分——「今初，分二：先色天、後欲天。前中有五，今初自在天長行十法」〔0542a18〕。欲天之科——「自下第二欲界諸天，文有七段。第一他化天王」〔0546a17〕 |
| 澄觀·眾集段之次第（對照） | 眾集分（卷1）之科作「文中，先有七段明欲界天、後有五段明色界天」〔T35n1735 0539c26〕——與讚德分之「先色天、後欲天」次第相反。二科各有所繫，誌錄不判 |
| 法藏《探玄記》（六十華嚴疏） | 於六十本〈世間淨眼品〉眾集列名段逐天釋名，自「第二十五忉利」〔T35n1733 0135c20〕至「第三十四摩醯首羅」〔0136b12〕，凡十天名，其段訖於〔0136b17〕 |
| 李通玄《新華嚴經論》 | 「第五從三十三天王以下至大自在天王，於中有十大天王，明十地利生因果者」〔T36n1739 0793a04〕——以十天王寄位表十地，初地配三十三天、二地配夜摩 |
| 六十華嚴 T278 對位 | 〈世間淨眼品〉序分眾集列名段〔T09n0278 0396c25〕以下有同系天王名，然無逐王『得…解脫門』＋自說一偈之結構（詳目四） |
| 四十華嚴 T293 | 該譯唯出品三十九，於本段無對校 |
| 世親《十地經論》T26n1522 | 唯釋〈十地品〉，不涉本品 |
分名之所從來——「稱揚讚德分」「異生眾」「同生眾」「色天」「欲天」皆澄觀之科名，經文自身無此諸名。經文但作「爾時，如來道場眾海」「所謂」「復次」而已。此一分際是本段讀法之第一關。
眾之分佈（逐眾實計）——
| 眾序 | 眾名（依疏科·上首王逐字） | 天王數 | 偈數 | 起出處 |
|---|---|---|---|---|
| 一 | 自在天·妙焰海大自在天王 | 十 | 十 | 〔T10n0279 0005〕 |
| 二 | 少廣天·無量廣天·廣果天·可愛樂法光明幢天王 | 十 | 十 | 〔0006〕 |
| 三 | 少淨天·無量淨天·遍淨天·清淨慧名稱天王 | 十一 | 十一 | 〔0006〕 |
| 四 | 少光天·無量光天·極光天·可愛樂光明天王 | 十 | 十 | 〔0006〕 |
| 五 | 梵身天·梵輔天·梵眾天·大梵天·尸棄梵王 | 十 | 十 | 〔0007〕 |
| 六 | 自在天（欲界）·自在天王 | 十 | 十 | 〔0007〕 |
| 七 | 化樂天·善化天王 | 十一 | 十 | 〔0007〕 |
| 八 | 知足天·知足天王 | 十 | 十 | 〔0008〕 |
| 九 | 時分天·時分天王 | 十 | 十 | 〔0008〕 |
| 十 | 三十三天·釋迦因陀羅天王 | 十一 | 十一 | 〔0009〕 |
| 十一 | 日天子·日天子 | 十一 | 十一 | 〔0009〕 |
| 十二 | 月天子·月天子 | 十 | 十 | 〔0010〕 |
合一百二十四名得法者（天王九十三·梵王十·天子二十一）、一百二十四解脫門、一百二十三偈。十一王而十偈者唯化樂天一眾——該眾第七王「勝光天王，得開悟一切眾生智解脫門」於偈中無結名之句。澄觀於長行與偈之參差，於本段已立通則：「然此中長行與偈有多不同，謂偈字則定、長行多少不同」〔T35n1735 0543b05〕，又云「若二文互望，或因果之殊、或體用有別、或互相影略、或難易更陳、或法喻不同、或能所遞舉」〔0543b07〕。
二、術語
| 漢 | 所徵 | 精義 |
|---|---|---|
| 眾海 | 「爾時，如來道場眾海，悉已雲集」〔T10n0279 0005b24〕 | 澄觀曰「數廣德深，故名眾海」〔T35n1735 0541a18〕 |
| 雲集 | 同上 | 澄觀曰「起於自地，集空道場，多數大身重重無礙，雲之象也」〔T35n1735 0541a18〕 |
| 心垢 | 「已離一切煩惱心垢及其餘習」〔T10n0279 0005b26〕〔T10n0279 0005〕 | 澄觀曰「離障見淨者，煩惱即煩惱障也」〔T35n1735 0541b09〕，又「心垢即所知障也，此障翳心，迷所知故」〔0541b10〕 |
| 餘習 | 同上 | 澄觀曰「言餘習者，二障氣分麁重麁重，如畢陵上慢、迦葉不安」〔T35n1735 0541b11〕。又釋「一切」曰「言一切者，謂分別俱生、若種若現」〔0541b10〕 |
| 摧重障山 | 「摧重障山，見佛無礙」〔T10n0279 0005b27〕〔T10n0279 0005〕 | 澄觀曰「言摧重障山者，通以喻顯。以能摧道摧二障山，障體堅厚崇聳如山」〔T35n1735 0541b15〕。「見佛無礙」則「斷障果也」〔0541b18〕 |
| 四攝事 | 「以四攝事而曾攝受」〔T10n0279 0005b29〕〔T10n0279 0005〕 | 澄觀曰「言四攝者，即攝化之方，謂布施、愛語、利行、同事」〔T35n1735 0541b25〕，又逐一配其用「布施是攝緣，與彼資持故。愛語是攝體，正示損益故。利行是攝處，安住善處故。同事謂釋疑，令彼決定故」〔0541b26〕 |
| 分明照了 | 「常見於佛，分明照了」〔T10n0279 0005c04〕〔T10n0279 0005〕 | 澄觀曰「非比量見，故曰分明。不取色相，名為照了」〔T35n1735 0541c12〕 |
| 解脫門 | 「得於諸佛解脫之門遊戲神通」〔T10n0279 0005c05〕〔T10n0279 0005〕 | 本段之樞紐語。澄觀曰「言解脫門者，佛果障寂、大用無礙，故稱解脫。真解脫者，即是如來通智。遊入，故號門也。眾各證契，故名為得」〔T35n1735 0541c22〕。總別之分——「此解脫即門，佛得其總、眾海得別」〔0541c25〕，「又佛解脫但名解脫，眾所得法稱之為門，以能通入彼果用故」〔0541c26〕 |
| 遊戲神通 | 同上 | 澄觀曰「遊戲者，出入自在。神通者，難測無壅故」〔T35n1735 0542a04〕 |
| 承佛威力 | 「爾時，妙焰海天王，承佛威力，普觀一切自在天眾而說頌言」〔T10n0279 0005c19〕〔T10n0279 0005〕 | 澄觀引《十地論》釋此二句曰「承佛力者，顯無我慢。普觀十方，示無偏心」〔T35n1735 0543a20〕，並註本段之異「今觀己眾，通局小異耳」〔0543a21〕 |
| 伽陀 | 本段之偈體 | 澄觀總標「然頌總有四種」〔T35n1735 0543a21〕，次列四名——「一名阿耨窣覩婆頌」〔0543a22〕·「二名伽陀，此云諷頌」〔0543a23〕·「三名祇夜，此云應頌」〔0543a25〕·「四名嗢馱南，此云集施頌」〔0543a26〕，判本段曰「今此即伽陀頌也，下皆準之」〔0543a27〕 |
| 世主 | 品名 | 《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」〔T36n1736 0015a21〕 |
| 忉利·釋迦因陀羅 | 「復次，釋迦因陀羅天王」〔T10n0279 0009b02〕〔T10n0279 0009〕 | 法藏曰「第二十五忉利，此云三十三天」〔T35n1733 0135c20〕，「若具，應云釋迦提婆因陀羅，此云能天主」〔0135c23〕。李通玄列其五名「一名能主，一名釋提桓因，一名憍尸迦，一名天帝釋，一名因陀羅天，此名天主」〔T36n1739 0793b16〕 |
| 時分天（夜摩） | 「復次，時分天王」〔T10n0279 0008c26〕〔T10n0279 0008〕 | 法藏曰「第二十六夜摩，此云時天，以時華開合辯晝夜故名也」〔T35n1733 0135c26〕，並引《佛地論》「謂此中隨時受樂，故名時分」〔0135c28〕 |
| 知足天（覩史多） | 「復次，知足天王」〔T10n0279 0008b22〕〔T10n0279 0008〕 | 法藏曰「第二十七，新名覩史多，此云喜足」〔T35n1733 0136a01〕，引《佛地論》「後身菩薩於彼教化，多修喜足行，故云喜足」〔0136a02〕 |
| 化樂·善化 | 「復次，善化天王」〔T10n0279 0008a17〕〔T10n0279 0007〕 | 法藏曰「第二十八化樂者，《佛地論》名樂變化天，樂自變化，作諸樂具以自娛樂也」〔T35n1733 0136a06〕，又「又自化樂具還自受用，不犯他，故名善化，亦名化樂」〔0136a07〕 |
| 他化自在 | 「復次，自在天王」〔T10n0279 0007c12〕〔T10n0279 0007〕 | 法藏曰「第二十九他化自在者，《佛地論》令他化作諸樂具，顯己自在，故名也」〔T35n1733 0136a11〕 |
| 尸棄（梵王） | 「復次，尸棄梵王」〔T10n0279 0007b06〕〔T10n0279 0007〕 | 法藏曰「尸棄，此云火色，或云火頂，以火災至此故」〔T35n1733 0136a19〕，又「於梵眾中發大梵音，諸天各自謂唯共我語，於大千界最得自在」〔0136a21〕。釋梵曰「第三十梵者，新名離欲染故，淨中之極，名離欲也」〔0136a14〕 |
| 遍淨 | 「一切少淨天、無量淨天、遍淨天眾」〔T10n0279 0006c04〕〔T10n0279 0006〕 | 法藏曰「第三十二遍淨者，以三禪中離喜故，身心遍淨」〔T35n1733 0136b06〕 |
| 廣果（果實） | 「一切少廣天、無量廣天、廣果天眾」〔T10n0279 0006a27〕〔T10n0279 0006〕 | 法藏曰「第三十三果實者，以第四禪是世間善果中最勝故，亦名廣果也」〔T35n1733 0136b09〕 |
| 大自在（摩醯首羅） | 「妙焰海大自在天王」〔T10n0279 0005c06〕〔T10n0279 0005〕 | 法藏曰「第三十四摩醯首羅者，依《智論》，此云大自在天，有八臂、三眼，騎大白牛，知大千界雨渧數。以於大千界中最極自在，更無過，故立名也」〔T35n1733 0136b12〕 |
| 光音 | 「一切少光天、無量光天、極光天眾」〔T10n0279 0007a14〕〔T10n0279 0006〕 | 法藏曰「第三十一光音者，依《智論》，第二禪通名光音。彼天語時，口出淨光無邊」〔T35n1733 0136b02〕 |
| 𢔌 | 「得開示一切諸天子受生善根𢔌無癡惑解脫門」〔T10n0279 0009b13〕〔T10n0279 0009〕 | 底本造字，組字式作〔彳＊卑〕，所出正規之形為『俾』，義取使令。古德於此字無釋，〔查無〕 |
名之參差——長行之王名與偈中結名多不全同，澄觀於自在天第十王處立通例：「十中此天王名，與前列中少倒。前名極精進名稱光，上下諸文多有此例，或義存名異、或廣略參差，皆譯者不善會耳」〔T35n1735 0543a11〕。又於偈中結名之法曰「然其結名，義同法門，恐繁不配，他皆倣此」〔0543b18〕。首王之偈則不結名——「此偈是說者自法，故不結天名，下並準知」〔0543b15〕。梵天一眾長行作「尸棄梵王」而說偈標記作「尸棄大梵王」，即此類。
三、譬喻·修辭
(一) 疏家所立之喻——澄觀釋本段之喻，今舉其著者六。
- 雲喻——「起於自地，集空道場，多數大身重重無礙，雲之象也」〔T35n1735 0541a18〕。喻依為雲之重重無礙而不相妨，喻體為眾海之集。續申一轉曰「浮雲無心，龍吟則起；菩薩無住，佛現爰來」〔0541a20〕——喻依轉在雲之無心，喻體在菩薩之無住而來。
- 百川覩月喻——「隨所來方，參而不雜，皆得見佛各對目前，其猶百川各全覩月」〔T35n1735 0541a24〕。喻依為千江之月各各全影，喻體為眾各對佛而佛不分。
- 山喻——「障體堅厚崇聳如山」〔T35n1735 0541b16〕。喻依為山之堅厚崇聳，喻體為二障之難摧。
- 鸞翔龍躍喻——「初乘因入果，是比智知，如見鸞翔知太虛可冲、矚龍躍知宏海可汎也」〔T35n1735 0541c17〕。喻依為見鸞見龍而知空知海，喻體為乘因而信果。
- 摩尼天鼓喻——「由此大智無念應機，如摩尼天鼓無思成事，故云無功用行也」〔T35n1735 0542c03〕。喻依為寶與鼓之無思而成事，喻體為無功用行。
- 擊水文喻——「如擊水文，小擊大擊遍擊各隨文生，盡未來際擊盡未來文生，為難思法也」〔T35n1735 0546a01〕。喻依為水紋隨擊而起無盡，喻體為佛法之演說不可窮盡。
(二) 經文自立之喻——本段偈頌喻語極密，今舉其著者。
- 光影喻——「如來處世無所依，譬如光影現眾國」〔T10n0279 0006c08〕〔T10n0279 0006〕。又長行有「得隨一切諸天眾所樂如光影普示現解脫門」〔T10n0279 0006b21〕〔0006〕。喻依為影之現而無實，喻體為佛之應現無依。
- 空雲喻——「無相無行無影像，譬如空雲如是見」〔T10n0279 0007b22〕〔T10n0279 0007〕。喻依為空中之雲無質可執，喻體為佛身之清淨寂滅。
- 慢高山喻——「一切眾生慢高山，十力摧殄悉無餘」〔T10n0279 0008a07〕〔T10n0279 0007〕。喻依為山，喻體為憍慢。與疏家之「障體堅厚崇聳如山」〔T35n1735 0541b16〕同取一物而所喻異。
- 法雨喻——「佛善了知諸境界，隨眾生根雨法雨」〔T10n0279 0006b16〕〔T10n0279 0006〕，「等雨法雨充其器」〔T10n0279 0006b19〕〔0006〕，「普雨法雨潤眾生」〔T10n0279 0009b01〕〔0009〕。喻依為雨之無心而普潤，喻體為佛之隨根說法。「充其器」一句兼取器量之喻。
- 田家作業喻——「得如田家作業種芽莖等隨時守護令成就解脫門」〔T10n0279 0010a27〕〔T10n0279 0010〕。喻依為農家隨時守護，喻體為菩薩隨機成熟眾生。全段一百二十四門中唯此一門以世間生業立喻。
- 大地持宮室喻——「佛為一切福所依，譬如大地持宮室」〔T10n0279 0010b20〕〔T10n0279 0010〕。喻依為地之能持，喻體為佛之為福所依。
- 燈喻——「能然照世妙法燈」〔T10n0279 0005c24〕〔T10n0279 0005〕「是則照世智慧燈」〔T10n0279 0006a04〕〔0005〕「永耀眾生智慧燈」〔T10n0279 0009a12〕〔0008〕「是故為然智慧燈」〔T10n0279 0010a17〕〔0009〕。全段四見，皆以燈喻智。
- 海喻——本段最密之喻。「智慧海」「功德海」「法門無盡海」「眾生心海」「煩惱海」「憂惱海」「大悲海」「辯才大海」諸語遍布長行與偈，喻依皆取深廣無盡。
(三) 句式之修辭——一眾之文大體五節：經家標「復次」（首眾則承總敘而標「所謂：」）·逐一『某某天王／梵王／天子，得……解脫門』·經家『爾時，某某天王，承佛威力，普觀一切某某天眾而說頌言』·偈·偈末結名。一百二十四門一律以「解脫門」三字收，無一例外。標記動詞則有參差——九眾作「承佛威力」，梵天與月天子二眾作「承佛神力」〔T10n0279 0007〕〔0010〕，他化自在天一眾作「承佛威神」〔T10n0279 0007〕，三形合十二；十眾作「普觀」，欲界自在天與日天子二眾作「遍觀」〔T10n0279 0006c04〕〔0007〕〔0009〕；十一眾作「而說頌言」，唯月天子一眾作「而說頌曰」〔T10n0279 0010b07〕〔0010〕。逐字照錄。
四、異譯對勘
本段之漢譯校本二：實叉難陀 T279（底本·品一世主妙嚴品）·佛馱跋陀羅 T278（晉譯六十華嚴·品一世間淨眼品）。四十華嚴 T293 唯譯品三十九，於本段無對校。
場景結構之對位
八十本此段之結構為：一王一解脫門（長行）＋該眾上首說偈，逐眾十二番。六十本〈世間淨眼品〉序分眾集列名段〔T09n0278 0396c25〕以下，同系諸天王名俱在，然其文為列名＋一句總結該眾之德，無逐王得法門，亦無各眾上首之偈。逐段對勘如下。
| 眾 | 實叉 T279 | 佛馱 T278 |
|---|---|---|
| 化樂天 | 「復次，善化天王，得開示一切業變化力解脫門」以下十一王，各得一門，次善化天王說十偈〔T10n0279 0007〕–〔0008〕 | 「復與不可思議化樂天王俱，其名曰：善化天王、淨光天王、最上雲音天王、妙色莊嚴天王、樂智慧天王、華光月天王、照方天王，如是一切，皆悉成就寂靜法門，調伏眾生。」〔T09n0278 0396c25〕——七王列名，一句結德，無得法門、無偈 |
| 他化自在天 | 「復次，自在天王，得現前成熟無量眾生自在藏解脫門」以下十王，各得一門，次自在天王說十偈〔T10n0279 0007〕 | 「復與無量他化自在天王俱，其名曰：自在轉天王、善眼天王、雜寶冠天王、精進慧天王、眾華音天王、樂光明天王、寂靜處天王、雜色輪天王、智慧妙光天王、大力光天王，如是一切，普皆勤修自在正法。」〔T09n0278 0396c29〕——十王列名，一句結德，無得法門、無偈 |
| 梵天 | 「復次，尸棄梵王，得普住十方道場中說法而所行清淨無染著解脫門」以下十王，各得一門，次尸棄大梵王說十偈〔T10n0279 0007〕 | 「復與不可思議大梵天俱，其名曰：尸棄大梵、智光大梵、善光大梵、普音大梵、隨世音大梵、寂靜方便妙光大梵、淨眼光大梵、柔軟音大梵，如是一切，悉具大慈，度脫眾生，照除熱惱清涼柔軟。」〔T09n0278 0397a04〕——八王列名，一句結德，無得法門、無偈 |
異文所繫——王名一系相通而不全同。六十本「善化天王」「尸棄大梵」與八十本「善化天王」「尸棄梵王」同名或一字之異；六十本「自在轉天王」與八十本「自在天王」則屬同位異名。王數則各眾皆異：化樂天六十本七王、八十本十一王；他化自在天二本俱十王而名唯「善眼／善目主」一組可相參；梵天六十本八王、八十本十王。其大異在體例——八十本此段每王繫一解脫門而各眾有偈，六十本此段但列名結德。二本開合如此，全錄不判。
別出一事——法藏《探玄記》所疏者即六十本，其於此段之釋文亦但逐天釋名（詳目一與目二），與六十本之列名體例相應，不見逐王得法門之隨釋。此為二本體例之異在疏家一側之印證，並錄不判。
五、宗義之經據〔眼〕
(一) 解脫門之總別圓融——本段之義眼全在「解脫門」三字。澄觀先分總別：「此解脫即門，佛得其總、眾海得別」〔T35n1735 0541c25〕，「又佛解脫但名解脫，眾所得法稱之為門，以能通入彼果用故」〔0541c26〕。既分而復合，末以一句總收：
「然總別圓融、因果交徹、重重無礙，方為真解脫門。」〔T35n1735 0542a01〕
一百二十四名得法者各得一門而不相礙、不相收，正是華嚴法界緣起之義於本段之落處。
(二) 各得一而顯佛德無盡——何以一王唯得一門？澄觀答曰：
「而各得一者，顯佛德無盡故。乘別入總，盡眾不能及故。」〔T35n1735 0542a13〕
並引經自證：「故海慧云「如來境界無有邊，各隨解脫能觀見。」」〔T35n1735 0542a15〕。與此相對者是普賢——「而普賢得十者，顯等佛無盡故」〔0542a15〕。故本段之一百二十四門，非一百二十四種割裂之法，是佛德無盡於眾機上之一百二十四道入口。
(三) 重重皆遍——第一門「法界、虛空界寂靜方便力解脫門」，澄觀判為「即法身解脫也」〔T35n1735 0542a19〕，並於「法界」二字上立華嚴一重義：
「又但言空則一重遍，今云法界則重重皆遍。」〔T35n1735 0542a22〕
「謂空界容一一塵處，及彼事物一一塵中皆稱真故，各有無邊剎海，佛身大用皆悉充滿故」〔0542a24〕——一遍與重重遍之分，即通途與華嚴之分。
(四) 長行約天得法·偈中即是歎佛——本段一長行一偈之體例，其義理分際澄觀立為必然之則：
「然此中長行與偈有多不同，謂偈字則定、長行多少不同，而長行則約天得法、偈中即是歎佛，此必然也。」〔T35n1735 0543b05〕
故讀本段者，長行處看眾之所得，偈頌處看佛之所是；二文互映，「二文相映於義易了」〔0543b10〕。
(五) 約觀心釋——澄觀於解脫門一義之末，別開一重就行人自心之釋：
「約觀心者，心境無礙稱為解脫，由此入理故號為門。若以門為門，非能通矣。門即如實，何所通耶？正入雙亡，為真門矣。」〔T35n1735 0542a05〕
末收之曰「如此入者，則本覺湛然，名窮果海。真非妄外，則因果圓融；心境無涯，則解脫無際矣」〔0542a08〕。此為本段之落地處：解脫門不唯是諸天之所證，亦是讀者當下心境之事。
(六) 眾集偈讚並在一時——本段十二眾次第說偈，澄觀特明其非時間之次第：
「然眾集偈讚並在一時，文不累書，故編之作次。」〔T35n1735 0542a12〕
文之有次，非事之有次。此一句是華嚴一時頓現之義於文相上之交代。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
總結威儀住三分之釋——「今初。數廣德深，故名眾海」〔T35n1735 0541a18〕·「二「無邊」下，相異也。不唯上列，故云品類無邊。旋環不空，故云周匝遍滿。大小等形、妍媸等色、部主徒從，各有區分，故云差別」〔0541a21〕·「三「隨所」下，意同也」〔0541a23〕，末曰「同無異念，故曰一心。諦矚欽承，瞻而且仰，不唯直覩丈六，乃徹見法界身雲」〔0541a25〕。
德行因緣三分之釋——「初後是因、中一是緣，以因奪緣。大眾自見以緣奪因，佛力令見因緣和合，無定親疎，故因緣間說」〔T35n1735 0541b04〕。於德行圓備一段判其階位曰「文有五句：一種無量善，已超七地，殊勝善根故。二「悉已」下，已超八地，大願滿故。三「所行」下，已超十地，行滿障淨故」〔0541c07〕，四「於出離」〔0541c09〕下「一道無量道，已超生死、不住涅槃，故云善出」〔0541c10〕。
自在天十門之逐釋——澄觀於第一眾十門各繫一名。一「即法身解脫也」〔T35n1735 0542a19〕·二「普觀一切法悉自在者，智身解脫也」〔0542b03〕·三「知一切法不生等者，自共相解脫也」〔0542b06〕·四「現見一切法等者，觀義解脫也」〔0542c19〕·五「與眾生等者，慈障解脫也」〔0542c25〕·六「令觀等者，悲障解脫也」〔0542c29〕·七「善入等者，業障解脫也」〔0543a04〕·八「普往十方等者，即無相解脫門也」〔0543a06〕·九「入佛等者，即名相解脫也」〔0543a08〕·十「此離二取相能益自他解脫門」〔0543a14〕。
不生不滅之五義——於第三門「不生、不滅、不來、不去」，澄觀出別釋、通釋、展轉釋三重。別釋中不生滅有五義：「一就遍計，由是妄執，無法可生滅也」〔T35n1735 0542b11〕·「二就緣起性，謂法無自體攬緣而起，即生無生，既本不生，故無可滅也」〔0542b15〕·「三約圓成性，謂非是有為故無彼生滅相也」〔0542b21〕·「四通就三性混融」〔0542b24〕·「五然此四句合為一聚，圓融無礙頓思可見」〔0542b27〕。中引《中論》「以有空義故，一切法得成」〔0542b18〕。不來不去則「約行謂正智背捨妄執而無去，向證真理而不來」〔0542b28〕。末歎曰「斯為正法之要，義味難盡，無厭繁文」〔0542c18〕。
慈悲二障之對釋——五門「離諸危怖曰安、適悅身心為樂，見佛則獲二利故安樂也，煩惱不生故得定也」〔T35n1735 0542c26〕。六門「眾生癡故造業，造業故受苦，闇故不見未來，不見未來即顛墮，故大怖之極莫越愚癡。令觀本寂則癡相本空，尚不造善，豈當為惡？」〔0542c29〕。七門「佛現十方是無邊境，了無依性稱為善入。尚不依佛，寧造業思？」〔0543a04〕。
說偈之儀——「二上首說偈，中二：先彰說儀、後明正說」〔T35n1735 0543a17〕，「焰海是當眾上首，仰承佛力為眾申心」〔0543a18〕。
經多立頌之八義——「為何意故經多立頌？略有八義：一少字攝多義故；二諸讚歎者多以偈頌故；三為鈍根重說故；四為後來之徒故；五隨意樂故；六易受持故；七增明前說故；八長行未說故」〔T35n1735 0543a28〕，判本段所當曰「今此正唯前二，義兼五六」〔0543b03〕。
偈非重頌——「十偈次第，各一法門結集，取此以為長行，非此頌前也」〔T35n1735 0543b04〕。本段之偈不是重頌長行，是與長行各自成文而相映。
圓音三義——於梵天一眾第四偈「諸佛圓音等世間」處曰「圓音之義，文略有三義：一廣無邊、二別詮表、三無分別，如次三句。餘如〈出現品〉辯」〔T35n1735 0546a03〕。
法藏《探玄記》T35n1733（六十華嚴疏·判釋淵藪）
法藏所疏為六十本，其於本段所當之處作逐天釋名，自忉利至摩醯首羅凡十天。其釋多引《佛地論》《長阿含》《三法度經》《智論》，兼出身量·衣量·壽量之數，如「此中天子身長一由旬，衣長二由旬、廣一由旬，重六銖，壽一千歲」〔T35n1733 0135c24〕·「此天身長二由旬，衣長四由旬、廣二由旬，重三銖。壽二千歲」〔0135c28〕。又於梵天處出三天之判：「依《智論》，天有三：一人天，謂帝王；二生天，謂欲色天；三淨天，謂佛菩薩等第一義天也」〔0136a17〕。又敘四禪與三災之相配：「初禪大小等於欲界一千四天下，一千初禪始等二禪，二禪為火災頂。一千二禪殆等三禪，三禪為水災頂。一千三禪殆等四禪，四禪為風災頂」〔0136a26〕。
李通玄《新華嚴經論》T36n1739
通玄於本段別出一軌，以十天王寄位表十地：
「第五從三十三天王以下至大自在天王，於中有十大天王，明十地利生因果者。從初第一三十三天十大天王，託事表初歡喜地。」〔T36n1739 0793a04〕
其科分四：「一舉天王名號、二寄位表法、三釋名配行、四結數嘆德」〔T36n1739 0793a07〕。所以寄忉利表初地者，「菩薩得歡喜地時得法悅，心無有世間五欲等諸繫著故，樂唯是法樂。以此義故，多歡喜多適悅，猶如世人創得生於忉利天上受天妙樂」〔0793a10〕。又引《仁王經》以配轉輪王位〔0793a22〕，而以「初地菩薩忉利王，二地菩薩夜摩王，以次寄位配當」〔0793a24〕。通玄並自防一誤：「以實而言，如菩薩悲智所攝周遍六道所生，不棄微流一切惡生之類，但以饒益故、法性自在故，寄表如天如王自在之義，不欣世樂之所表也」〔0793a26〕。末以檀波羅蜜配初地十王：「此配歡喜地中檀波羅蜜。已下十天王是檀波羅蜜中十波羅蜜，各隨名義配之可見」〔0793b19〕。
誌錄不判
- 眾之次第——澄觀於眾集分作「先有七段明欲界天、後有五段明色界天」〔T35n1735 0539c27〕，於讚德分作「先色天、後欲天」〔0542a18〕，欲天內又作「文有七段。第一他化天王」〔0546a17〕。二處次第相反而各有所繫，誌錄不判。
- 本段十天王之讀法——澄觀逐王逐門隨文而釋，以解脫門之總別圓融為骨〔T35n1735 0542a01〕；李通玄則不逐門隨釋，而以十天王寄位表十地，為一獨立之表法框架〔T36n1739 0793a04〕。一為逐文之疏，一為寄位之論，所取不同。誌錄不判。
- 王名之參差——澄觀歸之於譯事：「或義存名異、或廣略參差，皆譯者不善會耳」〔T35n1735 0543a13〕。此為古德成說，錄之不判。
- 六十八十二本體例之異——八十本此段逐王得法門而各眾有偈，六十本此段但列名結德（詳目四）。二本開合之故，古德未有明判可徵，誌錄不判。
七、互讀·承衍
- 本品內互讀——本節上承眾集分（卷1·諸天眾集列名段），下接異生眾之八部及諸神（卷3起句「復次，持國乾闥婆王，得自在方便攝一切眾生解脫門」〔T10n0279 0010c06〕）。澄觀於八部段之科作「文有八段，前四雜類；後四能統是天王、所統是八部」〔T35n1735 0538c20〕。異生眾三段之後為同生眾（卷5·普賢菩薩以下菩薩眾），澄觀科之曰「文分為三：初明普賢菩薩得一切法門、次十普菩薩各得一門、後十異名菩薩」〔T35n1735 0555b25〕——同生眾之首得十門，正是「而普賢得十者，顯等佛無盡故」〔0542a15〕之所指。本編品一其餘四子位可對讀。
- 「解脫門」一語之經內承衍——本段一百二十四門皆以「解脫門」收，此一語式於本經後文續行。品三十九〈入法界品〉內，「解脫門」一詞首見於「修諸三昧禪定解脫門」〔T10n0279 0330a14〕；善財求法之句「示我解脫門」首見於〔0333a11〕。前者在能修之行上說，後者在求法之請上說，與本段「眾各證契，故名為得」〔T35n1735 0541c24〕之得法義一脈相貫。
- 與〈十地品〉互讀——李通玄以本段十天王寄位表十地〔T36n1739 0793a04〕，初地配三十三天、二地配夜摩，故本節與本編品二十六諸地單元可對讀。此為通玄一家之表法，非經文自配。
- 與〈如來出現品〉互讀——澄觀釋梵天一眾之圓音三義，自註曰「餘如〈出現品〉辯」〔T35n1735 0546a04〕，是本段圓音義之廣說在彼品。
- 承衍之闕——《華嚴一乘教義分齊章》T45n1866·《華嚴一乘十玄門》T45n1868·《華嚴法界玄鏡》T45n1883·《修華嚴奧旨妄盡還源觀》T45n1876 四部，檢「妙焰海」「稱揚讚德」「世主妙嚴」「解脫門」四式皆全檔未見，本節據實標闕，不以他處之文充之。世親《十地經論》T26n1522 唯釋〈十地品〉，於本段〔查無〕。
八、校本定位
- 實叉 T279（底本）：品一 世主妙嚴品·稱揚讚德分 異生眾一 諸天眾，卷二〔T10n0279 0005b24〕起–〔0010c06〕前訖。眾一 0005 · 眾二 0005 至 0006 · 眾三 0006 · 眾四 0006 至 0007 · 眾五 0007 · 眾六 0007 · 眾七 0007 至 0008 · 眾八 0008 · 眾九 0008 至 0009 · 眾十 0009 · 眾十一 0009 · 眾十二 0010。
- 造字與異讀：〔T10n0279 0009b14〕「受生善根𢔌無癡惑」之「𢔌」為底本造字（組字式〔彳＊卑〕·所出正規之形『俾』），本節逐字照錄不改形。《大正藏》校記曰「明註曰南藏𢔌作解」，是南藏此字作『解』。二形並錄，不判。
- 佛馱 T278（晉譯主對校）：品一 世間淨眼品·序分眾集列名段，品題起〔T09n0278 0395a06〕；諸天王列名段化樂天 0396c25 · 他化自在天 0396c29 · 大梵天 0397a04 · 光音天 0397a09。該範圍內「解脫門」一詞未見（首見 0435b03，屬他段）；「而說頌曰」之命中（0405b06 · 0405c06 · 0417c26）其上下文非天王讚佛之偈。
- 澄觀《疏》T35n1735：本段科起 0541a14 – 訖 0546a17 後。大科標章 0541a14 · 初結眾集 0541a17 · 相異 0541a21 · 意同 0541a23 · 總顯德行因緣 0541a27 · 離障見淨 0541b09 · 受化根深 0541b23 · 四攝之釋 0541b25 · 德行圓備 0541c05 · 入果海 0541c14 · 解脫門之釋 0541c22 · 總別圓融 0542a01 · 遊戲神通 0542a03 · 約觀心釋 0542a05 · 別明得法讚佛 0542a10 · 各得一之義 0542a13 · 異生同生之分 0542a16 · 先色天後欲天 0542a18 · 自在天十門逐釋 0542a19–0543a17 · 說偈之儀 0543a18 · 頌之四名 0543a21 · 立頌八義 0543a28 · 偈非重頌 0543b04 · 長行與偈之分際 0543b05 · 圓音三義 0546a03 · 欲界七段科 0546a17。眾集分之科 0539c26 · 八部段之科 0538c20 · 同生眾之科 0555b25。
- 澄觀《演義鈔》T36n1736：品名三世間之釋 0015a20。
- 法藏《探玄記》T35n1733：六十本眾集段逐天釋名 0135c20–0136b17。忉利 0135c20 · 夜摩 0135c26 · 覩史多 0136a01 · 化樂 0136a06 · 他化自在 0136a11 · 梵 0136a14 · 尸棄 0136a19 · 光音 0136b02 · 遍淨 0136b06 · 果實 0136b09 · 摩醯首羅 0136b12。
- 李通玄《論》T36n1739：十天王配十地段 0793a04–0793b29。科分四 0793a07 · 忉利表初地 0793a10 · 引《仁王經》 0793a22 · 妙高山之相 0793b03 · 帝釋五名 0793b16 · 配檀波羅蜜 0793b19 · 夜摩表離垢地 0793b28。
- 四十華嚴 T293：〔查無〕。該譯唯出品三十九，於本段無對校。
- 世親《十地經論》T26n1522：〔查無〕。唯釋〈十地品〉，不涉本品。
- 異讀：本單元 T279 範圍〔0005b20〕–〔0010c01〕內大正校記 17 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0006a18〕靜【大】｜無此字【宋】 · 〔0006b12〕土【大】｜上【宋】 · 〔0006c29〕消【大】＊｜銷【明】【宮】＊ · 〔0007b16〕耀【大】＊｜曜【宮】＊（＊同校並繫〔0009a12〕〔0009a29〕〔0009b22〕之耀字） · 〔0007b19〕神【大】｜威【宋】【元】【明】 · 〔0007c24〕威神，遍【大】｜威力普【宋】【元】【明】 · 〔0008a04〕大【大】｜天【宋】【元】【明】【宮】 · 〔0008a16〕主【大】｜妙【明】 · 〔0009a04〕臍【大】＊｜齊【宋】【元】【明】【宮】＊ · 〔0009a04〕熟【大】｜就【宮】 · 〔0009a29〕如【大】｜大【元】【明】 · 〔0009b14〕𢔌【大】｜解【南藏】（明註曰南藏𢔌作解） · 〔0009c19〕纓【大】＊｜瓔【宮】＊ · 〔0009c28〕遍【大】｜普【宋】【元】【明】【宮】 · 〔0010b06〕神【大】｜威【宋】【元】【明】 · 〔0010b07〕曰【大】｜言【宋】【元】【明】 · 〔0010b17〕目【大】｜月【南藏】（明註曰目南藏作月）。（＊＝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 1 條（不入上列大正校記之數）：〔0006c03〕門；星宿音妙……化解脫門（凡21字）【CB】｜門【大】／門；星宿音妙……化解脫門（凡21字）【元】【明】【宮】。
- 異讀補記：夾注已於原典層剝除誌錄。
Fascicle 2, the text of a single fascicle: twelve assemblies of gods in sequence obtain the Dharma and praise the Buddha. The pattern of each assembly is fixed: the compiler of the sūtra lists the obtainers of the Dharma of that assembly, each obtaining one gate of liberation (the prose of length); next the foremost of that assembly, sustained by the Buddha’s majestic power, universally contemplates his own assembly and speaks verses — the verb of this marker in fact has three forms, for which see rubric III. Chengguan judges this whole great section to be 「稱揚讚德分」 tr. “the section of praising and extolling the virtues” , and judges it also to be the preface that sets the sūtra in motion 〔T35n1735 0541a14〕; and within the obtaining of the Dharma and praising of the Buddha, the assemblies of different birth come first and the assemblies of the same birth after, and within the assemblies of different birth the gods come first, the eight classes of beings next, and the spirits last, and within the gods the gods of form come first and the gods of desire after 〔0542a16〕〔0542a18〕. Five assemblies of gods of form and seven assemblies of gods of desire make twelve assemblies. The number of those who obtain the Dharma, however, is not uniform: among the twelve assemblies, eight assemblies have ten each and four assemblies (the Heaven of Lesser Purity and the rest · the Heaven of Delight in Emanations · the Heaven of the Thirty-Three · the sun god-sons) have eleven each, making one hundred and twenty-four who obtain the Dharma (ninety-three god-kings · ten Brahmā-kings · twenty-one god-sons) and one hundred and twenty-four gates; but the verses are one hundred and twenty-three, the single assembly of the Heaven of Delight in Emanations having eleven kings and yet only ten verses. As for the boundary between the prose of length and the verses, Chengguan established it as a settled rule — 「長行則約天得法、偈中即是歎佛」 tr. “the prose of length speaks with respect to the gods’ obtaining of the Dharma, while in the verses it is precisely praise of the Buddha” 〔T35n1735 0543b06〕.
I. Doctrinal Outline and Placement
| Outline system | The place of this passage within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 1, The Wondrous Adornments of the Rulers of the Worlds · the whole of fascicle 2 〔T10n0279 0005b24〕–〔0010c06 before〕. The opening sentence is 「爾時，如來道場眾海，悉已雲集」 tr. “At that time the ocean of the assembly in the Tathāgata’s place of practice had already gathered wholly together like clouds” 〔0005b24〕, and the closing sentence is 「聽聞莫不生歡喜，如是解脫光天悟。」 tr. “among those who hear there is none who does not rejoice; such is the liberation to which the god of light has awakened.”; the next section, 「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 gathering in all sentient beings by sovereign skillful means”, begins at 〔0010c06〕, which is the boundary of the next sub-unit |
| Chengguan, Huayan jing shu · the great outline | 「自下大文第七稱揚讚德分，亦是發起序」 tr. “from here on, the seventh of the great divisions of the text is the section of praising and extolling the virtues, which is also the preface that sets the sūtra in motion” 〔T35n1735 0541a14〕. The outline in three parts — 「文中有三：第一總結威儀住、第二「此諸眾」下總顯德行因緣、第三「所謂」下別明得法讚佛」 tr. “the text has three parts: first, the summing up of the deportment and settled bearing; second, from ‘these assembled multitudes’ onward, the setting forth in general of the causes and conditions of their virtue and practice; third, from ‘what they obtained is as follows’ onward, the particular showing forth of their obtaining the Dharma and praising the Buddha” 〔0541a14〕 |
| Chengguan · the first part subdivided | 「前中有三：初結眾集、次明相異、後顯意同」 tr. “within the former there are three: first the summing up of the gathering of the assemblies, next the making clear of the difference of their appearances, last the showing forth of the sameness of their intent” 〔T35n1735 0541a17〕 |
| Chengguan · the second part subdivided | 〔T35n1735 0541b03〕「此文多勢，且分為三：初明離障見淨、二「如是」下受化根深。三「種無量」〔0541b04〕下德行圓備」 tr. “this text has many aspects; for the present it is divided into three: first, making clear that they had left the obstructions behind and their seeing was pure; second, from ‘thus’ onward, that the roots of their being transformed ran deep; third, from ‘they had sown measureless’ onward, that their virtue and practice were complete” |
| Chengguan · the general outline of the third part | 「第三「所謂」下，別明得法讚佛。四十眾中，各先長行得法，即經家序列；後說偈讚，即當時所陳」 tr. “third, from ‘what they obtained is as follows’ onward, the particular showing forth of their obtaining the Dharma and praising the Buddha. Among the forty assemblies, in each case the prose of length on obtaining the Dharma comes first, which is the compiler’s listing; afterward the speaking of the verses of praise, which is what was set forth at the time” 〔T35n1735 0542a10〕 |
| Chengguan · the sequence of the assemblies | 「文中，先異生眾、後同生眾。前中三：初諸天、次八部、後諸神」 tr. “in the text, the assemblies of different birth come first and the assemblies of the same birth after. Within the former there are three: first the gods, next the eight classes of beings, last the spirits” 〔T35n1735 0542a16〕. The gods are subdivided again — 「今初，分二：先色天、後欲天。前中有五，今初自在天長行十法」 tr. “now the first is divided in two: first the gods of form, after them the gods of desire. Within the former there are five, and now the first is the Heaven of Sovereignty, with ten dharmas in its prose of length” 〔0542a18〕. The outline of the gods of desire — 「自下第二欲界諸天，文有七段。第一他化天王」 tr. “from here on is the second, the gods of the realm of desire, whose text has seven sections. The first is the god-king of the Heaven of Others’ Emanations” 〔0546a17〕 |
| Chengguan · the sequence in the section on the gathering of the assemblies (for comparison) | The outline of the section on the gathering of the assemblies (fascicle 1) reads 「文中，先有七段明欲界天、後有五段明色界天」 tr. “in the text there are first seven sections setting forth the gods of the realm of desire, and after them five sections setting forth the gods of the realm of form” 〔T35n1735 0539c26〕 — the reverse of the 「先色天、後欲天」 tr. “gods of form first, gods of desire after” of the section on praising the virtues. The two outlines each have their own warrant; recorded without adjudication |
| Fazang, Tanxuan ji (commentary on the sixty-fascicle Avataṃsaka) | In the sixty-fascicle text, in the passage of the chapter “The Pure Eye of the World” that lists the names of the gathered assemblies, he explains the name of each heaven in turn, from 「第二十五忉利」 tr. “the twenty-fifth, Trāyastriṃśa” 〔T35n1733 0135c20〕 to 「第三十四摩醯首羅」 tr. “the thirty-fourth, Maheśvara” 〔0136b12〕, ten heaven-names in all, the section ending at 〔0136b17〕 |
| Li Tongxuan, Xin Huayan jing lun | 「第五從三十三天王以下至大自在天王，於中有十大天王，明十地利生因果者」 tr. “fifth, from the god-king of the Thirty-Three down to the Great Sovereign god-king, among whom there are ten great god-kings, setting forth the cause and fruit of benefiting beings on the ten grounds” 〔T36n1739 0793a04〕 — taking ten god-kings as positions lodged to signify the ten grounds, the Thirty-Three matched to the first ground and Yāma to the second |
| The sixty-fascicle Avataṃsaka T278, corresponding place | In the chapter “The Pure Eye of the World,” from the passage of the preface listing the names of the gathered assemblies 〔T09n0278 0396c25〕 onward, the names of gods of the same series occur, but there is no structure of ‘obtained such-and-such a gate of liberation’ for each king together with a verse spoken by each (see rubric IV) |
| The forty-fascicle Avataṃsaka T293 | That translation gives only chapter 39, and offers no collation for this passage |
| Vasubandhu, Shidi jing lun T26n1522 | It explains only the chapter “The Ten Grounds” and does not touch this chapter |
Where the names of the divisions come from — 「稱揚讚德分」 tr. “the section of praising and extolling the virtues”, 「異生眾」 tr. “the assemblies of different birth”, 「同生眾」 tr. “the assemblies of the same birth”, 「色天」 tr. “the gods of form”, and 「欲天」 tr. “the gods of desire” are all Chengguan’s outline-names; the sūtra text itself has none of these names. The sūtra says only 「爾時，如來道場眾海」 tr. “at that time the ocean of the assembly in the Tathāgata’s place of practice”, 「所謂」 tr. “what they obtained is as follows”, and 「復次」 tr. “next”. This boundary is the first barrier to reading this passage.
The distribution of the assemblies (counted assembly by assembly) —
| Order of assembly | Name of the assembly (following the outline of the commentary · the foremost king verbatim) | Number of god-kings | Number of verses | Place of beginning |
|---|---|---|---|---|
| One | the Heaven of Sovereignty · the great sovereign god-king Wondrous Flame Ocean | ten | ten | 〔T10n0279 0005〕 |
| Two | the Heaven of Lesser Extent · the Heaven of Measureless Extent · the Heaven of Extensive Fruit · the god-king Delightful Dharma Radiance Banner | ten | ten | 〔0006〕 |
| Three | the Heaven of Lesser Purity · the Heaven of Measureless Purity · the Heaven of Universal Purity · the god-king Pure Wisdom Renown | eleven | eleven | 〔0006〕 |
| Four | the Heaven of Lesser Light · the Heaven of Measureless Light · the Heaven of Utmost Light · the god-king Delightful Radiance | ten | ten | 〔0006〕 |
| Five | the Heaven of the Brahmā-Body · the Heaven of Brahmā’s Ministers · the Heaven of Brahmā’s Retinue · the Heaven of Great Brahmā · the Brahmā-king Śikhin | ten | ten | 〔0007〕 |
| Six | the Heaven of Sovereignty (of the realm of desire) · the god-king Sovereign | ten | ten | 〔0007〕 |
| Seven | the Heaven of Delight in Emanations · the god-king Good Transformation | eleven | ten | 〔0007〕 |
| Eight | the Heaven of Contentment · the god-king Contentment | ten | ten | 〔0008〕 |
| Nine | the Heaven of Time-Divisions · the god-king Time-Division | ten | ten | 〔0008〕 |
| Ten | the Heaven of the Thirty-Three · the god-king Śakra Indra | eleven | eleven | 〔0009〕 |
| Eleven | the sun god-sons · the sun god-son | eleven | eleven | 〔0009〕 |
| Twelve | the moon god-sons · the moon god-son | ten | ten | 〔0010〕 |
In all one hundred and twenty-four who obtain the Dharma (ninety-three god-kings · ten Brahmā-kings · twenty-one god-sons), one hundred and twenty-four gates of liberation, one hundred and twenty-three verses. The one case of eleven kings with ten verses is the single assembly of the Heaven of Delight in Emanations — the seventh king of that assembly, 「勝光天王，得開悟一切眾生智解脫門」 tr. “the god-king Excellent Light obtained the gate of liberation of awakening the knowing of all sentient beings”, has no line in the verses gathering up his name. On the discrepancies between the prose of length and the verses Chengguan had already established a general rule for this passage: 「然此中長行與偈有多不同，謂偈字則定、長行多少不同」 tr. “now here the prose of length and the verses have many points of difference: that is, the syllables of the verses are fixed while the length of the prose varies” 〔T35n1735 0543b05〕, and further 「若二文互望，或因果之殊、或體用有別、或互相影略、或難易更陳、或法喻不同、或能所遞舉」 tr. “if the two texts are set over against each other, there may be a difference of cause and fruit, or a distinction of substance and function, or a mutual eliding of what the other supplies, or an alternating setting forth of the hard and the easy, or a difference of dharma and simile, or an alternating raising of the active and the passive” 〔0543b07〕.
II. Terminology
| Term | Attestation | Essential sense |
|---|---|---|
| the ocean of the assembly | 「爾時，如來道場眾海，悉已雲集」 tr. “At that time the ocean of the assembly in the Tathāgata’s place of practice had already gathered wholly together like clouds” 〔T10n0279 0005b24〕 | Chengguan says 「數廣德深，故名眾海」 tr. “their number is broad and their virtue is deep, and therefore it is named the ocean of the assembly” 〔T35n1735 0541a18〕 |
| gathering like clouds | the same as above | Chengguan says 「起於自地，集空道場，多數大身重重無礙，雲之象也」 tr. “rising from their own grounds and gathering in the place of practice in the sky, great bodies in great number, layer upon layer without obstruction — this is the image of clouds” 〔T35n1735 0541a18〕 |
| defilements upon the mind | 「已離一切煩惱心垢及其餘習」 tr. “they had already left behind all afflictions, all defilements upon the mind, and the residual habits besides” 〔T10n0279 0005b26〕〔T10n0279 0005〕 | Chengguan says 「離障見淨者，煩惱即煩惱障也」 tr. “as to leaving the obstructions behind and the seeing being pure, ‘afflictions’ is just the afflictive obstruction” 〔T35n1735 0541b09〕, and further 「心垢即所知障也，此障翳心，迷所知故」 tr. “‘defilements upon the mind’ is just the cognitive obstruction; this obstruction screens the mind and makes one deluded about the knowable” 〔0541b10〕 |
| residual habits | the same as above | Chengguan says 「言餘習者，二障氣分麁重麁重，如畢陵上慢、迦葉不安」 tr. “as for ‘the residual habits,’ they are the lingering air of the two obstructions, coarse and heavy, coarse and heavy — as with Pilinda’s haughtiness and Kāśyapa’s unease” 〔T35n1735 0541b11〕. He also explains 「一切」 tr. “all” by saying 「言一切者，謂分別俱生、若種若現」 tr. “as for ‘all,’ it means both what arises through discrimination and what is innate, both the seeds and their present activity” 〔0541b10〕 |
| smashing the mountain of heavy obstructions | 「摧重障山，見佛無礙」 tr. “they had smashed the mountain built of heavy obstructions, and they saw the Buddha with nothing obstructing them” 〔T10n0279 0005b27〕〔T10n0279 0005〕 | Chengguan says 「言摧重障山者，通以喻顯。以能摧道摧二障山，障體堅厚崇聳如山」 tr. “as for ‘smashing the mountain of heavy obstructions,’ it is set forth throughout by way of simile: with the path that is able to smash, one smashes the mountain of the two obstructions, for the substance of an obstruction is solid and thick and towering like a mountain” 〔T35n1735 0541b15〕. As for 「見佛無礙」 tr. “seeing the Buddha with nothing obstructing them”, it is 「斷障果也」 tr. “the fruit of the cutting off of the obstructions” 〔0541b18〕 |
| the four means of gathering | 「以四攝事而曾攝受」 tr. “he had gathered them in of old by the four means of gathering” 〔T10n0279 0005b29〕〔T10n0279 0005〕 | Chengguan says 「言四攝者，即攝化之方，謂布施、愛語、利行、同事」 tr. “as for ‘the four means of gathering,’ they are the methods of gathering and transforming: namely giving, kind speech, beneficial conduct, and working alongside” 〔T35n1735 0541b25〕, and he matches each to its use: 「布施是攝緣，與彼資持故。愛語是攝體，正示損益故。利行是攝處，安住善處故。同事謂釋疑，令彼決定故」 tr. “giving is the condition of gathering, because it furnishes them with support. Kind speech is the substance of gathering, because it shows them directly what harms and what benefits. Beneficial conduct is the place of gathering, because it settles them in a good place. Working alongside means the resolving of doubts, because it makes them able to decide.” 〔0541b26〕 |
| plainly and with clear discernment | 「常見於佛，分明照了」 tr. “they constantly saw the Buddha, plainly and with clear discernment” 〔T10n0279 0005c04〕〔T10n0279 0005〕 | Chengguan says 「非比量見，故曰分明。不取色相，名為照了」 tr. “it is not a seeing by inference, and therefore it is called plain. It does not seize upon the marks of form, and this is named clear discernment.” 〔T35n1735 0541c12〕 |
| the gate of liberation | 「得於諸佛解脫之門遊戲神通」 tr. “they obtained the gate of liberation of the buddhas and disported themselves with supernormal powers” 〔T10n0279 0005c05〕〔T10n0279 0005〕 | The pivotal term of this passage. Chengguan says 「言解脫門者，佛果障寂、大用無礙，故稱解脫。真解脫者，即是如來通智。遊入，故號門也。眾各證契，故名為得」 tr. “as for ‘the gate of liberation’: upon the fruit of buddhahood the obstructions are stilled and the great function is unobstructed, and therefore it is called liberation. True liberation is just the penetrating knowing of the Tathāgata. It is roamed in and entered into, and therefore it is styled a gate. The assembly each and all realize and accord with it, and therefore it is named ‘obtaining.’” 〔T35n1735 0541c22〕. The division of whole and parts — 「此解脫即門，佛得其總、眾海得別」 tr. “this liberation is itself the gate: the Buddha obtains the whole of it, and the ocean of the assembly obtains the several parts” 〔0541c25〕, 「又佛解脫但名解脫，眾所得法稱之為門，以能通入彼果用故」 tr. “moreover, the Buddha’s liberation is named simply liberation, while the dharma the assembly obtains is called a gate, because it can lead through into the functioning of that fruit” 〔0541c26〕 |
| disporting with supernormal powers | the same as above | Chengguan says 「遊戲者，出入自在。神通者，難測無壅故」 tr. “‘disporting’ means going out and coming in at will. ‘Supernormal power’ means that it is hard to fathom and nowhere blocked.” 〔T35n1735 0542a04〕 |
| sustained by the Buddha’s majestic power | 「爾時，妙焰海天王，承佛威力，普觀一切自在天眾而說頌言」 tr. “At that time the god-king Wondrous Flame Ocean, sustained by the Buddha’s majestic power, universally contemplated all the hosts of the gods of Sovereignty and spoke these verses” 〔T10n0279 0005c19〕〔T10n0279 0005〕 | Chengguan cites the Shidi jing lun in explaining these two clauses: 「承佛力者，顯無我慢。普觀十方，示無偏心」 tr. “to be sustained by the Buddha’s power shows that there is no conceit of self; to contemplate universally the ten directions shows that there is no partiality of mind” 〔T35n1735 0543a20〕, and he notes the difference in this passage: 「今觀己眾，通局小異耳」 tr. “here he contemplates his own assembly, so that the general and the restricted differ a little” 〔0543a21〕 |
| gāthā | the verse form of this passage | Chengguan states in general 「然頌總有四種」 tr. “now verses are of four kinds in all” 〔T35n1735 0543a21〕, then lists the four names — 「一名阿耨窣覩婆頌」 tr. “the first is named the anuṣṭubh verse” 〔0543a22〕 · 「二名伽陀，此云諷頌」 tr. “the second is named gāthā, which here means chanted verse” 〔0543a23〕 · 「三名祇夜，此云應頌」 tr. “the third is named geya, which here means responsive verse” 〔0543a25〕 · 「四名嗢馱南，此云集施頌」 tr. “the fourth is named udāna, which here means the verse of gathering and bestowing” 〔0543a26〕 — and judges this passage thus: 「今此即伽陀頌也，下皆準之」 tr. “this here is the gāthā verse, and all that follows is to be taken accordingly” 〔0543a27〕 |
| the rulers of the worlds | the title of the chapter | The Yanyi chao explains 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」 tr. “‘world’ means the worldly, that is, the three worlds: first the world of sentient beings, second the world of the receptacle, third the world of the wisdom of perfect awakening” 〔T36n1736 0015a21〕 |
| Trāyastriṃśa · Śakra Indra | 「復次，釋迦因陀羅天王」 tr. “Next, the god-king Śakra Indra” 〔T10n0279 0009b02〕〔T10n0279 0009〕 | Fazang says 「第二十五忉利，此云三十三天」 tr. “the twenty-fifth, Trāyastriṃśa, which here means the Heaven of the Thirty-Three” 〔T35n1733 0135c20〕, and 「若具，應云釋迦提婆因陀羅，此云能天主」 tr. “if given in full, it should be called Śakra Devendra, which here means the lord able over gods” 〔0135c23〕. Li Tongxuan lists his five names: 「一名能主，一名釋提桓因，一名憍尸迦，一名天帝釋，一名因陀羅天，此名天主」 tr. “one name is the able lord, one name is Śakra Devānām Indra, one name is Kauśika, one name is Śakra the lord of gods, one name is the god Indra, and this means the lord of gods” 〔T36n1739 0793b16〕 |
| the Heaven of Time-Divisions (Yāma) | 「復次，時分天王」 tr. “Next, the god-king Time-Division” 〔T10n0279 0008c26〕〔T10n0279 0008〕 | Fazang says 「第二十六夜摩，此云時天，以時華開合辯晝夜故名也」 tr. “the twenty-sixth, Yāma, which here means the heaven of time, so named because the opening and closing of the flowers of the seasons distinguish day from night” 〔T35n1733 0135c26〕, and cites the Treatise on the Buddha-Ground: 「謂此中隨時受樂，故名時分」 tr. “that is, therein one receives pleasure according to the time, and so it is named Time-Division” 〔0135c28〕 |
| the Heaven of Contentment (Tuṣita) | 「復次，知足天王」 tr. “Next, the god-king Contentment” 〔T10n0279 0008b22〕〔T10n0279 0008〕 | Fazang says 「第二十七，新名覩史多，此云喜足」 tr. “the twenty-seventh, whose new name is Tuṣita, which here means joyous contentment” 〔T35n1733 0136a01〕, and cites the Treatise on the Buddha-Ground: 「後身菩薩於彼教化，多修喜足行，故云喜足」 tr. “the bodhisattva of his last birth teaches and transforms there and greatly cultivates the practice of joyous contentment, and therefore it is called joyous contentment” 〔0136a02〕 |
| Delight in Emanations · Good Transformation | 「復次，善化天王」 tr. “Next, the god-king Good Transformation” 〔T10n0279 0008a17〕〔T10n0279 0007〕 | Fazang says 「第二十八化樂者，《佛地論》名樂變化天，樂自變化，作諸樂具以自娛樂也」 tr. “as for the twenty-eighth, Delight in Emanations, the Treatise on the Buddha-Ground names it the heaven that delights in transformation: they delight in transforming things themselves, producing every kind of instrument of pleasure for their own amusement” 〔T35n1733 0136a06〕, and further 「又自化樂具還自受用，不犯他，故名善化，亦名化樂」 tr. “moreover, the instruments of pleasure they transform for themselves are then enjoyed by themselves and do not encroach upon others, and therefore it is named Good Transformation, and also Delight in Emanations” 〔0136a07〕 |
| Free Enjoyment of Others’ Emanations | 「復次，自在天王」 tr. “Next, the god-king Sovereign” 〔T10n0279 0007c12〕〔T10n0279 0007〕 | Fazang says 「第二十九他化自在者，《佛地論》令他化作諸樂具，顯己自在，故名也」 tr. “as for the twenty-ninth, Free Enjoyment of Others’ Emanations, the Treatise on the Buddha-Ground has it that one causes others to fashion the several instruments of pleasure and thereby shows one’s own sovereignty, and hence the name” 〔T35n1733 0136a11〕 |
| Śikhin (the Brahmā-king) | 「復次，尸棄梵王」 tr. “Next, the Brahmā-king Śikhin” 〔T10n0279 0007b06〕〔T10n0279 0007〕 | Fazang says 「尸棄，此云火色，或云火頂，以火災至此故」 tr. “Śikhin, which here means fire-color, or else fire-crown, because the calamity of fire reaches as far as this” 〔T35n1733 0136a19〕, and further 「於梵眾中發大梵音，諸天各自謂唯共我語，於大千界最得自在」 tr. “among the Brahmā hosts he sends forth the great Brahmā voice, and each of the gods supposes that he speaks with himself alone; within the great thousandfold realm he is the most sovereign” 〔0136a21〕. Explaining “Brahmā” he says 「第三十梵者，新名離欲染故，淨中之極，名離欲也」 tr. “as for the thirtieth, Brahmā, the new name is on account of being apart from the defilement of desire; being the utmost within purity, it is named apart-from-desire” 〔0136a14〕 |
| Universal Purity | 「一切少淨天、無量淨天、遍淨天眾」 tr. “all the hosts of the Heaven of Lesser Purity, the Heaven of Measureless Purity, and the Heaven of Universal Purity” 〔T10n0279 0006c04〕〔T10n0279 0006〕 | Fazang says 「第三十二遍淨者，以三禪中離喜故，身心遍淨」 tr. “as for the thirty-second, Universal Purity, because within the third meditative heaven joy is left behind, body and mind are universally pure” 〔T35n1733 0136b06〕 |
| Extensive Fruit (Fruit-Real) | 「一切少廣天、無量廣天、廣果天眾」 tr. “all the hosts of the Heaven of Lesser Extent, the Heaven of Measureless Extent, and the Heaven of Extensive Fruit” 〔T10n0279 0006a27〕〔T10n0279 0006〕 | Fazang says 「第三十三果實者，以第四禪是世間善果中最勝故，亦名廣果也」 tr. “as for the thirty-third, Fruit-Real, because the fourth meditative heaven is the most excellent among the good fruits of the world, it is also named Extensive Fruit” 〔T35n1733 0136b09〕 |
| Great Sovereignty (Maheśvara) | 「妙焰海大自在天王」 tr. “the great sovereign god-king Wondrous Flame Ocean” 〔T10n0279 0005c06〕〔T10n0279 0005〕 | Fazang says 「第三十四摩醯首羅者，依《智論》，此云大自在天，有八臂、三眼，騎大白牛，知大千界雨渧數。以於大千界中最極自在，更無過，故立名也」 tr. “as for the thirty-fourth, Maheśvara: according to the Treatise on the Great Perfection of Wisdom, this means the heaven of great sovereignty; he has eight arms and three eyes, rides a great white ox, and knows the number of the raindrops of the great thousandfold realm. Because within the great thousandfold realm he is the most utterly sovereign and there is none beyond him, the name is established.” 〔T35n1733 0136b12〕 |
| Light-Sound | 「一切少光天、無量光天、極光天眾」 tr. “all the hosts of the Heaven of Lesser Light, the Heaven of Measureless Light, and the Heaven of Utmost Light” 〔T10n0279 0007a14〕〔T10n0279 0006〕 | Fazang says 「第三十一光音者，依《智論》，第二禪通名光音。彼天語時，口出淨光無邊」 tr. “as for the thirty-first, Light-Sound: according to the Treatise on the Great Perfection of Wisdom, the second meditative heaven is commonly named Light-Sound. When the gods of that heaven speak, boundless pure light comes forth from their mouths.” 〔T35n1733 0136b02〕 |
| the coined graph | 「得開示一切諸天子受生善根𢔌無癡惑解脫門」 tr. “obtained the gate of liberation of revealing to all the sons of the gods the roots of goodness of their birth, causing them to be without delusion or confusion” 〔T10n0279 0009b13〕〔T10n0279 0009〕 | A graph coined in the base text; its composition-formula is 〔彳＊卑〕, and the regular form it issues in is 『俾』, taking the sense of causing. The ancient worthies give no gloss upon this graph; 〔not found〕 |
Discrepancies of names — the names of the kings in the prose of length and the names gathered up in the verses are often not entirely the same, and at the tenth god-king of the Heaven of Sovereignty Chengguan establishes a general rule: 「十中此天王名，與前列中少倒。前名極精進名稱光，上下諸文多有此例，或義存名異、或廣略參差，皆譯者不善會耳」 tr. “in the tenth, this god-king’s name is somewhat inverted from the earlier listing. Earlier he was named Utmost Diligence Renown Light. In the texts above and below there are many instances of this kind: either the sense is kept while the name differs, or expansion and compression are uneven — in every case it is that the translators did not join them up well.” 〔T35n1735 0543a11〕. And of the method of gathering up names in the verses he says 「然其結名，義同法門，恐繁不配，他皆倣此」 tr. “now the names gathered up are the same in meaning as the gates of Dharma; for fear of wordiness they are not matched one by one, and the rest are all after this pattern” 〔0543b18〕. The verse of the foremost king does not gather up a name — 「此偈是說者自法，故不結天名，下並準知」 tr. “this verse is the speaker’s own dharma, and therefore no god’s name is gathered up; below, this is likewise to be understood” 〔0543b15〕. In the Brahmā assembly the prose of length has 「尸棄梵王」 tr. “the Brahmā-king Śikhin” while the marker for the speaking of the verses has 「尸棄大梵王」 tr. “the great Brahmā-king Śikhin”, which is a case of this kind.
III. Similes and Rhetoric
(1) The similes established by the commentator — of Chengguan’s similes in explaining this passage, six of the most notable are given here.
- The simile of clouds — 「起於自地，集空道場，多數大身重重無礙，雲之象也」 tr. “rising from their own grounds and gathering in the place of practice in the sky, great bodies in great number, layer upon layer without obstruction — this is the image of clouds” 〔T35n1735 0541a18〕. The vehicle of the simile is clouds layer upon layer without hindering one another; what it figures is the gathering of the ocean of the assembly. He carries it one turn further: 「浮雲無心，龍吟則起；菩薩無住，佛現爰來」 tr. “the floating clouds have no mind, and when the dragon sings they rise; the bodhisattvas do not abide, and when the Buddha appears they thereupon come” 〔0541a20〕 — here the vehicle shifts to the cloud’s having no mind, and what it figures is the bodhisattvas’ coming without abiding.
- The simile of a hundred streams beholding the moon — 「隨所來方，參而不雜，皆得見佛各對目前，其猶百川各全覩月」 tr. “following the direction from which each has come they are mingled and yet not confused, and all are able to see the Buddha, each facing him before their own eyes, just as a hundred streams each behold the moon whole” 〔T35n1735 0541a24〕. The vehicle is the moon whole in each of a thousand rivers; what it figures is that each of the assembly faces the Buddha while the Buddha is not divided.
- The simile of a mountain — 「障體堅厚崇聳如山」 tr. “the substance of an obstruction is solid and thick and towering like a mountain” 〔T35n1735 0541b16〕. The vehicle is the mountain’s solidity, thickness, and height; what it figures is the difficulty of smashing the two obstructions.
- The simile of the soaring phoenix and the leaping dragon — 「初乘因入果，是比智知，如見鸞翔知太虛可冲、矚龍躍知宏海可汎也」 tr. “at first one rides the cause into the fruit, and this is knowing by inferential wisdom — as by seeing the phoenix soar one knows that the great void may be risen into, and by beholding the dragon leap one knows that the vast ocean may be sailed” 〔T35n1735 0541c17〕. The vehicle is knowing the void and the ocean by seeing the phoenix and the dragon; what it figures is trusting the fruit by riding the cause.
- The simile of the maṇi jewel and the heavenly drum — 「由此大智無念應機，如摩尼天鼓無思成事，故云無功用行也」 tr. “by this great wisdom, without thought, he responds to what meets him, as the maṇi jewel and the heavenly drum accomplish things without deliberation, and therefore it is called the practice that requires no effort” 〔T35n1735 0542c03〕. The vehicle is the jewel and the drum accomplishing things without deliberation; what it figures is the practice that requires no effort.
- The simile of striking the water’s surface — 「如擊水文，小擊大擊遍擊各隨文生，盡未來際擊盡未來文生，為難思法也」 tr. “like the ripples of striking water: a small strike, a great strike, a strike everywhere — each gives rise to its own ripples; and striking to the end of the future, ripples arise to the end of the future — this is a dharma hard to conceive” 〔T35n1735 0546a01〕. The vehicle is ripples arising endlessly with each strike; what it figures is that the Buddha’s expounding of the Dharma cannot be exhausted.
(2) The similes established by the sūtra text itself — the language of simile in the verses of this passage is exceedingly dense; the most notable are given here.
- The simile of light and shadow — 「如來處世無所依，譬如光影現眾國」 tr. “the Tathāgata dwells in the world with nothing to rest upon, as light and shadow appear in a multitude of lands” 〔T10n0279 0006c08〕〔T10n0279 0006〕. And in the prose of length there is 「得隨一切諸天眾所樂如光影普示現解脫門」 tr. “obtained the gate of liberation of universally manifesting, like light and shadow, in accordance with what all the hosts of gods delight in” 〔T10n0279 0006b21〕〔0006〕. The vehicle is a shadow that appears and yet has no substance; what it figures is the Buddha’s responsive appearing without resting upon anything.
- The simile of the cloud in the sky — 「無相無行無影像，譬如空雲如是見」 tr. “without characteristic, without activity, without image — like a cloud in the sky, and just so is he to be seen” 〔T10n0279 0007b22〕〔T10n0279 0007〕. The vehicle is a cloud in the sky having no substance that can be grasped; what it figures is the purity and quiescence of the Buddha’s body.
- The simile of the high mountain of arrogance — 「一切眾生慢高山，十力摧殄悉無餘」 tr. “the arrogance of all sentient beings is a high mountain, and by the ten powers it is smashed and destroyed wholly without remainder” 〔T10n0279 0008a07〕〔T10n0279 0007〕. The vehicle is a mountain; what it figures is arrogance. It takes the same object as the commentator’s 「障體堅厚崇聳如山」 tr. “the substance of an obstruction is solid and thick and towering like a mountain” 〔T35n1735 0541b16〕, but figures something else.
- The simile of the rain of Dharma — 「佛善了知諸境界，隨眾生根雨法雨」 tr. “the Buddha skillfully knows the several realms, and following the faculties of sentient beings he rains down the rain of Dharma” 〔T10n0279 0006b16〕〔T10n0279 0006〕, 「等雨法雨充其器」 tr. “he rains down the rain of Dharma equally and fills their vessels” 〔T10n0279 0006b19〕〔0006〕, 「普雨法雨潤眾生」 tr. “universally he rains down the rain of Dharma to moisten sentient beings” 〔T10n0279 0009b01〕〔0009〕. The vehicle is rain that falls without mind and moistens universally; what it figures is the Buddha’s speaking the Dharma according to the faculties. The clause 「充其器」 tr. “fills their vessels” takes in besides the simile of the capacity of a vessel.
- The simile of a farming household at its work — 「得如田家作業種芽莖等隨時守護令成就解脫門」 tr. “obtained the gate of liberation of being like a farming household at its work, sowing the seed and guarding the sprout and the stalk, watching over them in their season so that they come to fruition” 〔T10n0279 0010a27〕〔T10n0279 0010〕. The vehicle is the farmer’s watching over things in their season; what it figures is the bodhisattva ripening sentient beings according to their capacities. Among the whole passage’s one hundred and twenty-four gates, this one gate alone establishes its simile upon a worldly occupation.
- The simile of the great earth upholding palaces — 「佛為一切福所依，譬如大地持宮室」 tr. “the Buddha is that upon which all merit rests, just as the great earth upholds palaces and chambers” 〔T10n0279 0010b20〕〔T10n0279 0010〕. The vehicle is the earth’s capacity to uphold; what it figures is the Buddha’s being that upon which merit rests.
- The simile of the lamp — 「能然照世妙法燈」 tr. “he can light the wondrous lamp of Dharma that illumines the world” 〔T10n0279 0005c24〕〔T10n0279 0005〕, 「是則照世智慧燈」 tr. “this then is the lamp of wisdom that illumines the world” 〔T10n0279 0006a04〕〔0005〕, 「永耀眾生智慧燈」 tr. “forever making shine the lamp of wisdom for sentient beings” 〔T10n0279 0009a12〕〔0008〕, 「是故為然智慧燈」 tr. “therefore he lights for them the lamp of wisdom” 〔T10n0279 0010a17〕〔0009〕. Four occurrences in the whole passage, all figuring wisdom by a lamp.
- The simile of the ocean — the densest simile of this passage. 「智慧海」 tr. “ocean of wisdom”, 「功德海」 tr. “ocean of merit”, 「法門無盡海」 tr. “the gates of Dharma inexhaustible as an ocean”, 「眾生心海」 tr. “the ocean of the minds of sentient beings”, 「煩惱海」 tr. “ocean of afflictions”, 「憂惱海」 tr. “ocean of grief and vexation”, 「大悲海」 tr. “ocean of great compassion”, and 「辯才大海」 tr. “the great ocean of eloquence” are spread throughout the prose of length and the verses, the vehicle in every case taking depth, breadth, and inexhaustibility.
(3) The rhetoric of the sentence pattern — the text of one assembly falls broadly into five joints: the compiler marks it with 「復次」 tr. “next” (in the first assembly, carrying on from the general narration, he marks it with 「所謂：」 tr. “what they obtained is as follows:”) · one by one, ‘such-and-such a god-king / Brahmā-king / god-son obtained … the gate of liberation’ · the compiler’s ‘at that time such-and-such a god-king, sustained by the Buddha’s majestic power, universally contemplated all the hosts of such-and-such gods and spoke these verses’ · the verses · the gathering up of the name at the end of the verse. All one hundred and twenty-four gates close without a single exception with the three words 「解脫門」 tr. “gate of liberation”. The verb of the marker, however, varies — nine assemblies have 「承佛威力」 tr. “sustained by the Buddha’s majestic power”, the Brahmā assembly and the moon god-sons, two assemblies, have 「承佛神力」 tr. “sustained by the Buddha’s spiritual power” 〔T10n0279 0007〕〔0010〕, and the single assembly of the Heaven of Free Enjoyment of Others’ Emanations has 「承佛威神」 tr. “sustained by the Buddha’s majesty and spiritual power” 〔T10n0279 0007〕, three forms making twelve; ten assemblies have 「普觀」 tr. “universally contemplated”, while the Heaven of Sovereignty of the realm of desire and the sun god-sons, two assemblies, have 「遍觀」 tr. “contemplated throughout” 〔T10n0279 0006c04〕〔0007〕〔0009〕; eleven assemblies have 「而說頌言」 tr. “and spoke these verses”, and only the single assembly of the moon god-sons has 「而說頌曰」 tr. “and spoke these verses, saying” 〔T10n0279 0010b07〕〔0010〕. Recorded verbatim.
IV. Collation with Parallel Translations
The Chinese collation witnesses for this passage are two: Śikṣānanda T279 (the base text · chapter 1, The Wondrous Adornments of the Rulers of the Worlds) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka · chapter 1, The Pure Eye of the World). The forty-fascicle Avataṃsaka T293 translates only chapter 39 and offers no collation for this passage.
The correspondence of the structure of the scene
The structure of this passage in the eighty-fascicle text is: one king, one gate of liberation (the prose of length) plus verses spoken by the foremost of that assembly, run through twelve times, assembly by assembly. In the sixty-fascicle text, in the chapter “The Pure Eye of the World,” from the passage of the preface listing the names of the gathered assemblies 〔T09n0278 0396c25〕 onward, the names of gods of the same series are all present, but its text is a listing of names plus a single clause summing up the virtue of that assembly, with no gate of Dharma obtained by each king and no verses from the foremost of each assembly. The collation section by section is as follows.
| Assembly | Śikṣānanda T279 | Buddhabhadra T278 |
|---|---|---|
| the Heaven of Delight in Emanations | 「復次，善化天王，得開示一切業變化力解脫門」 tr. “Next, the god-king Good Transformation obtained the gate of liberation of revealing the power of transformation of all deeds” and eleven kings thereafter, each obtaining a gate, followed by the god-king Good Transformation speaking ten verses 〔T10n0279 0007〕–〔0008〕 | 「復與不可思議化樂天王俱，其名曰：善化天王、淨光天王、最上雲音天王、妙色莊嚴天王、樂智慧天王、華光月天王、照方天王，如是一切，皆悉成就寂靜法門，調伏眾生。」 tr. “Again together with inconceivable god-kings of Delight in Emanations, whose names are: the god-king Good Transformation, the god-king Pure Light, the god-king Supreme Cloud Sound, the god-king Wondrous Form Adornment, the god-king Delighting in Wisdom, the god-king Flower Light Moon, the god-king Illumining the Quarters — all such as these had wholly accomplished the still and quiet gate of Dharma and tamed and trained sentient beings.” 〔T09n0278 0396c25〕 — seven kings listed by name, one clause summing up their virtue, no gate of Dharma obtained, no verses |
| the Heaven of Free Enjoyment of Others’ Emanations | 「復次，自在天王，得現前成熟無量眾生自在藏解脫門」 tr. “Next, the god-king Sovereign obtained the gate of liberation of the sovereign treasury that brings measureless sentient beings to ripeness in his very presence” and ten kings thereafter, each obtaining a gate, followed by the god-king Sovereign speaking ten verses 〔T10n0279 0007〕 | 「復與無量他化自在天王俱，其名曰：自在轉天王、善眼天王、雜寶冠天王、精進慧天王、眾華音天王、樂光明天王、寂靜處天王、雜色輪天王、智慧妙光天王、大力光天王，如是一切，普皆勤修自在正法。」 tr. “Again together with measureless god-kings of Free Enjoyment of Others’ Emanations, whose names are: the god-king Sovereign Turning, the god-king Good Eye, the god-king Jeweled Crown of Many Kinds, the god-king Diligence Wisdom, the god-king Sound of Many Flowers, the god-king Delighting in Radiance, the god-king Place of Stillness, the god-king Wheel of Many Colors, the god-king Wisdom Wondrous Light, the god-king Great Power Light — all such as these universally and diligently cultivated the sovereign true Dharma.” 〔T09n0278 0396c29〕 — ten kings listed by name, one clause summing up their virtue, no gate of Dharma obtained, no verses |
| the Brahmā Heaven | 「復次，尸棄梵王，得普住十方道場中說法而所行清淨無染著解脫門」 tr. “Next, the Brahmā-king Śikhin obtained the gate of liberation of universally abiding within the places of practice of the ten directions and speaking the Dharma, his conduct pure and stained by nothing” and ten kings thereafter, each obtaining a gate, followed by the great Brahmā-king Śikhin speaking ten verses 〔T10n0279 0007〕 | 「復與不可思議大梵天俱，其名曰：尸棄大梵、智光大梵、善光大梵、普音大梵、隨世音大梵、寂靜方便妙光大梵、淨眼光大梵、柔軟音大梵，如是一切，悉具大慈，度脫眾生，照除熱惱清涼柔軟。」 tr. “Again together with inconceivable Great Brahmā gods, whose names are: the great Brahmā Śikhin, the great Brahmā Wisdom Light, the great Brahmā Good Light, the great Brahmā Universal Sound, the great Brahmā Sound Following the World, the great Brahmā Still Skillful Means Wondrous Light, the great Brahmā Pure Eye Light, the great Brahmā Gentle Sound — all such as these were wholly possessed of great kindness, delivering sentient beings and shining away their burning vexations, cool and gentle.” 〔T09n0278 0397a04〕 — eight kings listed by name, one clause summing up their virtue, no gate of Dharma obtained, no verses |
Where the variants lie — the names of the kings are of one series and yet not entirely the same. The sixty-fascicle 「善化天王」 tr. “the god-king Good Transformation” and 「尸棄大梵」 tr. “the great Brahmā Śikhin”, over against the eighty-fascicle 「善化天王」 tr. “the god-king Good Transformation” and 「尸棄梵王」 tr. “the Brahmā-king Śikhin”, are the same name or differ by a single graph; while the sixty-fascicle 「自在轉天王」 tr. “the god-king Sovereign Turning” and the eighty-fascicle 「自在天王」 tr. “the god-king Sovereign” are a differing name in the same position. The numbers of kings differ in every assembly: for the Heaven of Delight in Emanations, seven kings in the sixty-fascicle text and eleven in the eighty; for the Heaven of Free Enjoyment of Others’ Emanations, ten in both, of which only the one pair 「善眼／善目主」 tr. “Good Eye / Good Eye Lord” may be set alongside each other; for the Brahmā Heaven, eight kings in the sixty-fascicle text and ten in the eighty. The great difference, however, lies in the pattern — in the eighty-fascicle text every king in this passage is tied to a gate of liberation and every assembly has verses, whereas in the sixty-fascicle text this passage merely lists names and sums up virtue. Such is the expansion and compression of the two texts; wholly recorded without adjudication.
A separate matter — what Fazang commented upon is the sixty-fascicle text, and his comment at the place corresponding to this passage is likewise only an explaining of the names heaven by heaven (see rubrics I and II), answering to the sixty-fascicle text’s pattern of listing names; no running explanation of a gate of Dharma obtained by each king is to be found there. This is confirmation, on the commentator’s side, of the difference of pattern between the two texts; recorded without adjudication.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The perfect interfusion of whole and parts in the gate of liberation — the doctrinal eye of this passage lies wholly in the three words 「解脫門」 tr. “gate of liberation”. Chengguan first divides whole from parts: 「此解脫即門，佛得其總、眾海得別」 tr. “this liberation is itself the gate: the Buddha obtains the whole of it, and the ocean of the assembly obtains the several parts” 〔T35n1735 0541c25〕, 「又佛解脫但名解脫，眾所得法稱之為門，以能通入彼果用故」 tr. “moreover, the Buddha’s liberation is named simply liberation, while the dharma the assembly obtains is called a gate, because it can lead through into the functioning of that fruit” 〔0541c26〕. Having divided them, he joins them again, and gathers it all up in a single sentence at the end:
「然總別圓融、因果交徹、重重無礙，方為真解脫門。」 tr. “Yet only when whole and parts are perfectly interfused, when cause and fruit interpenetrate, and when layer upon layer there is no obstruction, is it truly a gate of liberation.” 〔T35n1735 0542a01〕
That one hundred and twenty-four who obtain the Dharma should each obtain one gate without obstructing and without absorbing one another is precisely where the Huayan doctrine of the arising of the Dharma realm from conditions comes down in this passage.
(2) Each obtains one, and thereby the inexhaustibility of the Buddha’s virtue is shown — why should one king obtain only a single gate? Chengguan answers:
「而各得一者，顯佛德無盡故。乘別入總，盡眾不能及故。」 tr. “That each obtains one is in order to show that the Buddha’s virtue is inexhaustible. Riding the parts one enters the whole, for the whole assembly together could not reach it.” 〔T35n1735 0542a13〕
And he cites the sūtra in evidence: 「故海慧云「如來境界無有邊，各隨解脫能觀見。」」 tr. “therefore Ocean of Wisdom says, ‘the realm of the Tathāgata is without bound, and each in accordance with his own liberation is able to contemplate and see it.’” 〔T35n1735 0542a15〕. Set over against this is Samantabhadra — 「而普賢得十者，顯等佛無盡故」 tr. “that Samantabhadra obtains ten is in order to show the inexhaustibility of one who is equal to the Buddha” 〔0542a15〕. So the one hundred and twenty-four gates of this passage are not one hundred and twenty-four dharmas cut apart from one another; they are one hundred and twenty-four entrances of the inexhaustible buddha-virtue upon the capacities of the assembly.
(3) Layer upon layer, all pervaded — the first gate, 「法界、虛空界寂靜方便力解脫門」 tr. “the gate of liberation of the power of the still and quiet skillful means of the Dharma realm and the realm of space”, Chengguan judges to be 「即法身解脫也」 tr. “the liberation of the dharma-body” 〔T35n1735 0542a19〕, and upon the two words 「法界」 tr. “Dharma realm” he establishes one layer of Huayan doctrine:
「又但言空則一重遍，今云法界則重重皆遍。」 tr. “Moreover, if one says only space, that is a pervasion of one layer; but saying Dharma realm, then layer upon layer all is pervaded.” 〔T35n1735 0542a22〕
「謂空界容一一塵處，及彼事物一一塵中皆稱真故，各有無邊剎海，佛身大用皆悉充滿故」 tr. “that is, the realm of space holds each and every place of each and every dust-mote, and within each and every dust-mote of those things all accords with the real, so that each has boundless oceans of lands, and the great functioning of the Buddha’s body fills them all” 〔0542a24〕 — the division between one pervasion and pervasion layer upon layer is just the division between the common way and the Huayan.
(4) The prose of length speaks of the gods’ obtaining the Dharma, the verses are praise of the Buddha — for the pattern of one passage of prose and one set of verses, Chengguan establishes the doctrinal boundary as a necessity:
「然此中長行與偈有多不同，謂偈字則定、長行多少不同，而長行則約天得法、偈中即是歎佛，此必然也。」 tr. “Now here the prose of length and the verses have many points of difference: that is, the syllables of the verses are fixed while the length of the prose varies; and the prose of length speaks with respect to the gods’ obtaining of the Dharma, while in the verses it is precisely praise of the Buddha. This is a necessity.” 〔T35n1735 0543b05〕
So one who reads this passage looks in the prose of length at what the assemblies obtained, and in the verses at what the Buddha is; the two texts mirror each other, and 「二文相映於義易了」 tr. “the two texts mirroring each other, the meaning is easy to understand” 〔0543b10〕.
(5) Explained with respect to contemplating the mind — at the end of his treatment of the gate of liberation Chengguan opens a further layer with respect to the practitioner’s own mind:
「約觀心者，心境無礙稱為解脫，由此入理故號為門。若以門為門，非能通矣。門即如實，何所通耶？正入雙亡，為真門矣。」 tr. “With respect to contemplating the mind: when mind and object do not obstruct each other, this is called liberation; and because one enters the principle thereby, it is styled a gate. If one takes the gate to be a gate, it can lead through nothing. The gate is just as it really is — what then is there to lead through? Entering rightly with both sides gone: that is the true gate.” 〔T35n1735 0542a05〕
He gathers it up at the end thus: 「如此入者，則本覺湛然，名窮果海。真非妄外，則因果圓融；心境無涯，則解脫無際矣」 tr. “one who enters in this way finds original awakening limpid and still, and this is named fathoming the ocean of the fruit. The real not being outside the deluded, cause and fruit are perfectly interfused; mind and object being without shore, liberation is without bound.” 〔0542a08〕. This is where the passage comes down to the ground: the gate of liberation is not only what the gods realized, it is a matter of the reader’s own mind and its object here and now.
(6) The gathering of the assemblies and the praise in verse are all at one time — the twelve assemblies of this passage speak their verses in sequence, and Chengguan makes a point of showing that this is not a sequence in time:
「然眾集偈讚並在一時，文不累書，故編之作次。」 tr. “Now the gathering of the assemblies and the praise in verse were all at one and the same time; the text cannot set them down all at once, and therefore they were arranged in sequence.” 〔T35n1735 0542a12〕
The text has a sequence; the event has none. This one sentence is the accounting, on the surface of the text, for the Huayan doctrine that all is manifested at once in a single moment.
VI. Divergent Interpretations of the Commentators (the ancient worthies · the tenets they set forth)
Chengguan, Huayan jing shu T35n1735 (following the eighty-fascicle text phrase by phrase · principal)
The explanation of the three parts of the summing up of the deportment and settled bearing — 「今初。數廣德深，故名眾海」 tr. “now the first. Their number is broad and their virtue is deep, and therefore it is named the ocean of the assembly” 〔T35n1735 0541a18〕 · 「二「無邊」下，相異也。不唯上列，故云品類無邊。旋環不空，故云周匝遍滿。大小等形、妍媸等色、部主徒從，各有區分，故云差別」 tr. “second, from ‘boundless’ onward, the difference of their appearances. They are not only those listed above, and therefore it says that their kinds and classes are boundless. They ring him about leaving no gap, and therefore it says that they ring him round and fill every place. Their shapes, large and small, their colors, fair and foul, their companies’ chiefs and their followers, each have their divisions, and therefore it says that they are different” 〔0541a21〕 · 「三「隨所」下，意同也」 tr. “third, from ‘following the direction’ onward, the sameness of their intent” 〔0541a23〕, ending with 「同無異念，故曰一心。諦矚欽承，瞻而且仰，不唯直覩丈六，乃徹見法界身雲」 tr. “alike and without differing thought, and therefore it says with a single mind. Gazing truly and reverently receiving, looking and moreover looking up — not merely beholding the sixteen-foot body directly, but seeing right through to the cloud of the body of the Dharma realm” 〔0541a25〕.
The explanation of the three parts of the causes and conditions of their virtue and practice — 「初後是因、中一是緣，以因奪緣。大眾自見以緣奪因，佛力令見因緣和合，無定親疎，故因緣間說」 tr. “the first and the last are causes and the middle one is a condition. Taking cause to override condition, the great assembly sees of itself; taking condition to override cause, the Buddha’s power causes them to see. Causes and conditions are conjoined, and there is no fixed nearness or distance, and therefore cause and condition are spoken of alternately” 〔T35n1735 0541b04〕. Of the section on the completeness of their virtue and practice he judges the stages thus: 「文有五句：一種無量善，已超七地，殊勝善根故。二「悉已」下，已超八地，大願滿故。三「所行」下，已超十地，行滿障淨故」 tr. “the text has five clauses: first, they had sown measureless goodness, having already passed beyond the seventh ground, on account of surpassingly excellent roots of goodness. Second, from ‘they had all’ onward, having already passed beyond the eighth ground, on account of the fullness of the great vows. Third, from ‘the practice they cultivated’ onward, having already passed beyond the tenth ground, on account of the fullness of practice and the purity from obstructions” 〔0541c07〕; and the fourth, from 「於出離」 tr. “as to the path of going forth” 〔0541c09〕 onward, 「一道無量道，已超生死、不住涅槃，故云善出」 tr. “one path being measureless paths, having already passed beyond birth and death and not abiding in nirvāṇa, and therefore it says going forth skillfully” 〔0541c10〕.
The explanation of the ten gates of the Heaven of Sovereignty one by one — Chengguan ties a name to each of the ten gates of the first assembly. First, 「即法身解脫也」 tr. “this is the liberation of the dharma-body” 〔T35n1735 0542a19〕 · second, 「普觀一切法悉自在者，智身解脫也」 tr. “universally contemplating all dharmas and being wholly sovereign over them is the liberation of the body of knowing” 〔0542b03〕 · third, 「知一切法不生等者，自共相解脫也」 tr. “knowing that all dharmas do not arise, and the rest, is the liberation of own-characteristic and shared characteristic” 〔0542b06〕 · fourth, 「現見一切法等者，觀義解脫也」 tr. “directly beholding all dharmas, and the rest, is the liberation of contemplating the meaning” 〔0542c19〕 · fifth, 「與眾生等者，慈障解脫也」 tr. “bestowing upon sentient beings, and the rest, is the liberation from the obstruction to kindness” 〔0542c25〕 · sixth, 「令觀等者，悲障解脫也」 tr. “causing them to contemplate, and the rest, is the liberation from the obstruction to compassion” 〔0542c29〕 · seventh, 「善入等者，業障解脫也」 tr. “entering skillfully, and the rest, is the liberation from the obstruction of deeds” 〔0543a04〕 · eighth, 「普往十方等者，即無相解脫門也」 tr. “universally going to the ten directions, and the rest, is the gate of the liberation of no-characteristic” 〔0543a06〕 · ninth, 「入佛等者，即名相解脫也」 tr. “entering the Buddha’s, and the rest, is the liberation from name and characteristic” 〔0543a08〕 · tenth, 「此離二取相能益自他解脫門」 tr. “this is the gate of liberation of being apart from the characteristic of the two graspings and being able to benefit both self and others” 〔0543a14〕.
The five senses of neither arising nor ceasing — upon the third gate’s 「不生、不滅、不來、不去」 tr. “neither arising nor ceasing, neither coming nor going”, Chengguan sets out three layers: a particular explanation, a general explanation, and an explanation by successive turns. Within the particular explanation, neither arising nor ceasing has five senses: 「一就遍計，由是妄執，無法可生滅也」 tr. “first, with respect to what is wholly imagined: because it is deluded grasping, there is no dharma that could arise or cease” 〔T35n1735 0542b11〕 · 「二就緣起性，謂法無自體攬緣而起，即生無生，既本不生，故無可滅也」 tr. “second, with respect to the nature that arises from conditions: that is, dharmas have no substance of their own and arise by taking hold of conditions, so that their very arising is no arising; and since they originally do not arise, there is nothing that could cease” 〔0542b15〕 · 「三約圓成性，謂非是有為故無彼生滅相也」 tr. “third, with respect to the perfectly accomplished nature: that is, it is not a conditioned thing, and therefore has no characteristic of arising and ceasing” 〔0542b21〕 · 「四通就三性混融」 tr. “fourth, taken generally with respect to the blending of the three natures” 〔0542b24〕 · 「五然此四句合為一聚，圓融無礙頓思可見」 tr. “fifth, yet these four clauses joined into one whole, perfectly interfused and unobstructed, may be seen by thinking them all at once” 〔0542b27〕. In the middle he cites the Treatise on the Middle: 「以有空義故，一切法得成」 tr. “because there is the meaning of emptiness, all dharmas come to be established” 〔0542b18〕. Neither coming nor going is then treated 「約行謂正智背捨妄執而無去，向證真理而不來」 tr. “with respect to practice: right knowing turns its back on and casts off deluded grasping and so has no going, and it moves toward realizing the true principle and so does not come” 〔0542b28〕. He sighs at the end: 「斯為正法之要，義味難盡，無厭繁文」 tr. “this is the essential of the true Dharma; the savor of its meaning is hard to exhaust, and one should not weary of a lengthy text” 〔0542c18〕.
The paired explanation of the obstructions to kindness and compassion — of the fifth gate, 「離諸危怖曰安、適悅身心為樂，見佛則獲二利故安樂也，煩惱不生故得定也」 tr. “to be apart from all peril and dread is called ease; to gladden body and mind is joy. Seeing the Buddha one gains both benefits, and hence ease and joy; afflictions do not arise, and hence one obtains concentration” 〔T35n1735 0542c26〕. Of the sixth gate, 「眾生癡故造業，造業故受苦，闇故不見未來，不見未來即顛墮，故大怖之極莫越愚癡。令觀本寂則癡相本空，尚不造善，豈當為惡？」 tr. “sentient beings are deluded and therefore make deeds; they make deeds and therefore undergo suffering; they are in darkness and therefore do not see what is to come; not seeing what is to come, they topple and fall. Therefore nothing exceeds delusion as the utmost of great dread. Cause them to contemplate that it is originally still, and the characteristic of delusion is originally empty: they will not even contrive what is good — how should they do what is evil?” 〔0542c29〕. Of the seventh gate, 「佛現十方是無邊境，了無依性稱為善入。尚不依佛，寧造業思？」 tr. “the Buddha’s appearing in the ten directions is a boundless object, and to fathom that it has no nature to rest upon is called entering skillfully. One does not even rest upon the Buddha — how should one give rise to the thinking that makes deeds?” 〔0543a04〕.
The manner of the speaking of the verses — 「二上首說偈，中二：先彰說儀、後明正說」 tr. “second, the foremost speaks the verses, within which there are two: first the setting forth of the manner of speaking, afterward the making clear of the speaking proper” 〔T35n1735 0543a17〕, 「焰海是當眾上首，仰承佛力為眾申心」 tr. “Flame Ocean is the foremost of that assembly, and looking up he receives the Buddha’s power and sets forth the mind on behalf of the assembly” 〔0543a18〕.
The eight reasons why the sūtras set up many verses — 「為何意故經多立頌？略有八義：一少字攝多義故；二諸讚歎者多以偈頌故；三為鈍根重說故；四為後來之徒故；五隨意樂故；六易受持故；七增明前說故；八長行未說故」 tr. “For what reason do the sūtras set up many verses? In summary there are eight senses: first, because few syllables take in many meanings; second, because those who praise mostly use verses; third, because of repeating for the dull of faculty; fourth, for the sake of those who come later; fifth, following upon what they delight in; sixth, because it is easy to receive and uphold; seventh, because it makes what was said before more clear; eighth, because the prose of length has not said it” 〔T35n1735 0543a28〕, and he judges which apply here: 「今此正唯前二，義兼五六」 tr. “here it is properly only the first two, while in sense it takes in the fifth and the sixth as well” 〔0543b03〕.
The verses are not restatement-verses — 「十偈次第，各一法門結集，取此以為長行，非此頌前也」 tr. “the ten verses in sequence each gather up one gate of Dharma, and it is these that are taken to make the prose of length; it is not that these sing over what came before” 〔T35n1735 0543b04〕. The verses of this passage are not a restatement of the prose of length; they are a text of their own standing over against the prose and mirroring it.
The three senses of the perfect voice — at the fourth verse of the Brahmā assembly, 「諸佛圓音等世間」 tr. “the perfect voice of the buddhas is equal to the world”, he says 「圓音之義，文略有三義：一廣無邊、二別詮表、三無分別，如次三句。餘如〈出現品〉辯」 tr. “as for the meaning of the perfect voice, the text has in summary three senses: first, that it is broad and boundless; second, that it expresses distinctly; third, that it is without discrimination — answering in order to the three lines. For the rest, see the discussion in the chapter ‘The Manifestation’” 〔T35n1735 0546a03〕.
Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle text · a wellspring of judgments)
What Fazang commented upon is the sixty-fascicle text, and at the place answering to this passage he explains the names heaven by heaven, from Trāyastriṃśa to Maheśvara, ten heavens in all. His explanations mostly cite the Treatise on the Buddha-Ground, the Long Discourses, the Sūtra of the Three Measures of Dharma, and the Treatise on the Great Perfection of Wisdom, and set out besides the figures for bodily measure · the measure of garments · the measure of life span, as in 「此中天子身長一由旬，衣長二由旬、廣一由旬，重六銖，壽一千歲」 tr. “here the sons of the gods are one yojana in height, their garments two yojanas long and one yojana broad, weighing six zhu, and their life span is one thousand years” 〔T35n1733 0135c24〕 · 「此天身長二由旬，衣長四由旬、廣二由旬，重三銖。壽二千歲」 tr. “the gods of this heaven are two yojanas in height, their garments four yojanas long and two yojanas broad, weighing three zhu; their life span is two thousand years” 〔0135c28〕. At the Brahmā heaven he also sets out a judgment of three kinds of god: 「依《智論》，天有三：一人天，謂帝王；二生天，謂欲色天；三淨天，謂佛菩薩等第一義天也」 tr. “according to the Treatise on the Great Perfection of Wisdom, gods are of three kinds: first the human gods, that is, emperors and kings; second the born gods, that is, the gods of desire and of form; third the pure gods, that is, buddhas and bodhisattvas and the like, the gods in the highest sense” 〔0136a17〕. He also sets out the matching of the four meditative heavens with the three calamities: 「初禪大小等於欲界一千四天下，一千初禪始等二禪，二禪為火災頂。一千二禪殆等三禪，三禪為水災頂。一千三禪殆等四禪，四禪為風災頂」 tr. “the first meditative heaven in size equals a thousand four-continent worlds of the realm of desire; a thousand first meditative heavens only then equal a second meditative heaven, and the second meditative heaven is the summit of the calamity of fire. A thousand second meditative heavens nearly equal a third meditative heaven, and the third meditative heaven is the summit of the calamity of water. A thousand third meditative heavens nearly equal a fourth meditative heaven, and the fourth meditative heaven is the summit of the calamity of wind” 〔0136a26〕.
Li Tongxuan, Xin Huayan jing lun T36n1739
Li Tongxuan sets out a separate track at this passage, taking ten god-kings as positions lodged to signify the ten grounds:
「第五從三十三天王以下至大自在天王，於中有十大天王，明十地利生因果者。從初第一三十三天十大天王，託事表初歡喜地。」 tr. “Fifth, from the god-king of the Thirty-Three down to the Great Sovereign god-king, among whom there are ten great god-kings, setting forth the cause and fruit of benefiting beings on the ten grounds. Beginning with the first, the ten great god-kings of the Heaven of the Thirty-Three, they are lodged upon these things to signify the first ground, the Joyful.” 〔T36n1739 0793a04〕
He divides his outline into four: 「一舉天王名號、二寄位表法、三釋名配行、四結數嘆德」 tr. “first, raising up the names and titles of the god-kings; second, lodging them in positions to signify dharmas; third, explaining the names and matching them to practices; fourth, gathering up the numbers and praising the virtues” 〔T36n1739 0793a07〕. The reason for lodging Trāyastriṃśa to signify the first ground is that 「菩薩得歡喜地時得法悅，心無有世間五欲等諸繫著故，樂唯是法樂。以此義故，多歡喜多適悅，猶如世人創得生於忉利天上受天妙樂」 tr. “when the bodhisattva obtains the Joyful Ground he obtains the delight of Dharma, and because in his mind there is no clinging to the five desires of the world and the rest, his joy is only the joy of Dharma. For this reason there is much joy and much gladness, just as when a person of the world first comes to be born in the Heaven of the Thirty-Three and receives the wondrous pleasures of the gods” 〔0793a10〕. He also cites the Sūtra of Humane Kings to match them to the positions of the wheel-turning kings 〔0793a22〕, taking 「初地菩薩忉利王，二地菩薩夜摩王，以次寄位配當」 tr. “the bodhisattva of the first ground is the king of Trāyastriṃśa, the bodhisattva of the second ground is the king of Yāma, and so in order the positions lodged are matched” 〔0793a24〕. Li Tongxuan himself guards against one error: 「以實而言，如菩薩悲智所攝周遍六道所生，不棄微流一切惡生之類，但以饒益故、法性自在故，寄表如天如王自在之義，不欣世樂之所表也」 tr. “speaking in truth, the bodhisattva, gathered in by compassion and wisdom, is born pervadingly throughout the six destinies and does not cast off the lowly current, all the kinds born in evil states; it is only because of benefiting them, and because the nature of dharmas is sovereign, that the symbol is lodged in the sense of sovereignty as of gods and as of kings — it is not that he takes delight in what worldly pleasure signifies” 〔0793a26〕. At the end he matches the dāna-pāramitā to the first ground’s ten kings: 「此配歡喜地中檀波羅蜜。已下十天王是檀波羅蜜中十波羅蜜，各隨名義配之可見」 tr. “this matches the dāna-pāramitā within the Joyful Ground. The ten god-kings below are the ten perfections within the dāna-pāramitā, and matching them each according to the sense of its name may be seen” 〔0793b19〕.
Recorded without adjudication
- The sequence of the assemblies — in the section on the gathering of the assemblies Chengguan has 「先有七段明欲界天、後有五段明色界天」 tr. “first there are seven sections setting forth the gods of the realm of desire, and after them five sections setting forth the gods of the realm of form” 〔T35n1735 0539c27〕, while in the section on praising the virtues he has 「先色天、後欲天」 tr. “the gods of form first, the gods of desire after” 〔0542a18〕, and within the gods of desire again 「文有七段。第一他化天王」 tr. “the text has seven sections. The first is the god-king of the Heaven of Others’ Emanations” 〔0546a17〕. The two places run in opposite order and each has its own warrant; recorded without adjudication.
- How the ten god-kings of this passage are read — Chengguan explains king by king and gate by gate as he follows the text, taking the perfect interfusion of whole and parts in the gate of liberation as his frame 〔T35n1735 0542a01〕; Li Tongxuan does not explain gate by gate as he follows the text, but takes the ten god-kings as positions lodged to signify the ten grounds, an independent frame of symbolic showing 〔T36n1739 0793a04〕. The one is a commentary that follows the text, the other a treatise of lodged positions, and what they take hold of differs. Recorded without adjudication.
- The discrepancies of the kings’ names — Chengguan lays them to the work of translation: 「或義存名異、或廣略參差，皆譯者不善會耳」 tr. “either the sense is kept while the name differs, or expansion and compression are uneven — in every case it is that the translators did not join them up well” 〔T35n1735 0543a13〕. This is an established view of the ancient worthies, recorded without adjudication.
- The difference of pattern between the sixty- and the eighty-fascicle texts — in the eighty-fascicle text this passage has each king obtain a gate of Dharma and each assembly have verses, while in the sixty-fascicle text this passage merely lists names and sums up virtue (see rubric IV). For the reason of the two texts’ expansion and compression the ancient worthies offer no clear judgment that can be cited; recorded without adjudication.
VII. Cross-Reading and Lineage
- Cross-reading within this chapter — this unit carries on above from the section on the gathering of the assemblies (fascicle 1 · the passage listing the names of the gathered hosts of gods), and joins below to the eight classes of beings and the spirits among the assemblies of different birth (fascicle 3, beginning with 「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 gathering in all sentient beings by sovereign skillful means” 〔T10n0279 0010c06〕). Chengguan’s outline of the section on the eight classes reads 「文有八段，前四雜類；後四能統是天王、所統是八部」 tr. “the text has eight sections; the first four are of mixed kinds, and in the latter four the ones who govern are god-kings while the ones governed are the eight classes” 〔T35n1735 0538c20〕. After the three sections of the assemblies of different birth come the assemblies of the same birth (fascicle 5 · Samantabhadra Bodhisattva and the bodhisattva assemblies below him), which Chengguan outlines thus: 「文分為三：初明普賢菩薩得一切法門、次十普菩薩各得一門、後十異名菩薩」 tr. “the text is divided into three: first showing forth Samantabhadra Bodhisattva obtaining all the gates of Dharma, next the ten universal bodhisattvas each obtaining one gate, last the ten bodhisattvas of differing names” 〔T35n1735 0555b25〕 — the foremost of the assemblies of the same birth obtaining ten gates is precisely what 「而普賢得十者，顯等佛無盡故」 tr. “that Samantabhadra obtains ten is in order to show the inexhaustibility of one who is equal to the Buddha” 〔0542a15〕 points to. The other four sub-units of chapter 1 in this collection may be read alongside.
- The lineage of the phrase 「解脫門」 tr. “gate of liberation” within the sūtra — all one hundred and twenty-four gates of this passage close with 「解脫門」 tr. “gate of liberation”, and this turn of phrase continues on in the later text of this sūtra. Within chapter 39, “Entry into the Dharma Realm,” the term 「解脫門」 tr. “gate of liberation” appears first in 「修諸三昧禪定解脫門」 tr. “the gates of liberation of the several samādhis and meditative concentrations” 〔T10n0279 0330a14〕; and Sudhana’s words in seeking the Dharma, 「示我解脫門」 tr. “show me your gate of liberation”, first appear at 〔0333a11〕. The former is said with respect to the practice that cultivates, the latter with respect to the request that seeks the Dharma, and both run in one thread with this passage’s sense of obtaining the Dharma, 「眾各證契，故名為得」 tr. “the assembly each and all realize and accord with it, and therefore it is named obtaining” 〔T35n1735 0541c24〕.
- Cross-reading with the chapter “The Ten Grounds” — Li Tongxuan takes the ten god-kings of this passage as positions lodged to signify the ten grounds 〔T36n1739 0793a04〕, matching the first ground to the Heaven of the Thirty-Three and the second to Yāma, and so this unit may be read alongside the units of chapter 26 on the several grounds in this collection. This is one house’s symbolic showing, not a matching made by the sūtra text.
- Cross-reading with the chapter “The Manifestation of the Tathāgata” — in explaining the three senses of the perfect voice in the Brahmā assembly, Chengguan notes to himself 「餘如〈出現品〉辯」 tr. “for the rest, see the discussion in the chapter ‘The Manifestation’” 〔T35n1735 0546a04〕, so that the full treatment of the sense of the perfect voice in this passage lies in that chapter.
- A lacuna in the lineage — the Treatise on the Divisions of Doctrine of the One Vehicle of Huayan T45n1866 · the Huayan yisheng shixuan men T45n1868 · the Mysterious Mirror of the Huayan Dharma Realm T45n1883 · the Contemplation of Returning to the Source by Cultivating the Profound Import of Huayan T45n1876, four works: searching them for the four forms 「妙焰海」 tr. “Wondrous Flame Ocean”, 「稱揚讚德」 tr. “praising and extolling the virtues”, 「世主妙嚴」 tr. “the wondrous adornments of the rulers of the worlds”, and 「解脫門」 tr. “gate of liberation” yields nothing throughout any of the files; this unit records the lacuna as it is and does not fill it with text from elsewhere. Vasubandhu’s Shidi jing lun T26n1522 explains only the chapter “The Ten Grounds”, and for this passage 〔not found〕.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): chapter 1, The Wondrous Adornments of the Rulers of the Worlds · the section of praising and extolling the virtues, the assemblies of different birth, part one, the hosts of gods, fascicle 2, beginning at 〔T10n0279 0005b24〕 and ending before 〔0010c06〕. Assembly one 0005 · assembly two 0005 to 0006 · assembly three 0006 · assembly four 0006 to 0007 · assembly five 0007 · assembly six 0007 · assembly seven 0007 to 0008 · assembly eight 0008 · assembly nine 0008 to 0009 · assembly ten 0009 · assembly eleven 0009 · assembly twelve 0010.
- The coined graph and its variant reading: at 〔T10n0279 0009b14〕, in 「受生善根𢔌無癡惑」 tr. “the roots of goodness of their birth, causing them to be without delusion or confusion”, the graph 「𢔌」 tr. “this graph” is a graph coined in the base text (its composition-formula is 〔彳＊卑〕 · the regular form it issues in is 『俾』), and this unit records it verbatim without altering its shape. The Taishō collation note says 「明註曰南藏𢔌作解」 tr. “the Ming note says that the Southern Canon writes this graph as 『解』”, that is, that the Southern Canon has 『解』 here. Both forms are recorded side by side, without adjudication.
- Buddhabhadra T278 (the principal collation witness, the Jin translation): chapter 1, The Pure Eye of the World · the passage of the preface listing the names of the gathered assemblies, the chapter title beginning at 〔T09n0278 0395a06〕; in the passage listing the names of the god-kings, the Heaven of Delight in Emanations 0396c25 · the Heaven of Free Enjoyment of Others’ Emanations 0396c29 · the Great Brahmā heaven 0397a04 · the Light-Sound heaven 0397a09. Within that range the term 「解脫門」 tr. “gate of liberation” is not found (its first occurrence is at 0435b03, belonging to another section); and the occurrences of 「而說頌曰」 tr. “and spoke these verses, saying” (0405b06 · 0405c06 · 0417c26) are in contexts that are not verses of god-kings praising the Buddha.
- Chengguan, the Huayan jing shu T35n1735: the outline of this passage begins at 0541a14 and ends after 0546a17. The heading of the great division 0541a14 · the summing up of the gathering of the assemblies 0541a17 · the difference of appearances 0541a21 · the sameness of intent 0541a23 · the general showing forth of the causes and conditions of virtue and practice 0541a27 · leaving the obstructions behind and the seeing being pure 0541b09 · the roots of being transformed running deep 0541b23 · the explanation of the four means of gathering 0541b25 · the completeness of virtue and practice 0541c05 · entering the ocean of the fruit 0541c14 · the explanation of the gate of liberation 0541c22 · the perfect interfusion of whole and parts 0542a01 · disporting with supernormal powers 0542a03 · the explanation with respect to contemplating the mind 0542a05 · the particular showing forth of obtaining the Dharma and praising the Buddha 0542a10 · the sense of each obtaining one 0542a13 · the division of different birth and same birth 0542a16 · the gods of form first and the gods of desire after 0542a18 · the explanation of the ten gates of the Heaven of Sovereignty one by one 0542a19–0543a17 · the manner of the speaking of the verses 0543a18 · the four names of verse 0543a21 · the eight senses of setting up verses 0543a28 · the verses are not restatement-verses 0543b04 · the boundary between the prose of length and the verses 0543b05 · the three senses of the perfect voice 0546a03 · the outline of the seven sections of the realm of desire 0546a17. The outline of the section on the gathering of the assemblies 0539c26 · the outline of the section on the eight classes 0538c20 · the outline of the assemblies of the same birth 0555b25.
- Chengguan, the Yanyi chao T36n1736: the explanation of the three worlds in the chapter title 0015a20.
- Fazang, the Tanxuan ji T35n1733: the explanation of the names heaven by heaven in the passage on the gathering of the assemblies in the sixty-fascicle text 0135c20–0136b17. Trāyastriṃśa 0135c20 · Yāma 0135c26 · Tuṣita 0136a01 · Delight in Emanations 0136a06 · Free Enjoyment of Others’ Emanations 0136a11 · Brahmā 0136a14 · Śikhin 0136a19 · Light-Sound 0136b02 · Universal Purity 0136b06 · Fruit-Real 0136b09 · Maheśvara 0136b12.
- Li Tongxuan, the Lun T36n1739: the section matching the ten god-kings to the ten grounds 0793a04–0793b29. The outline in four 0793a07 · Trāyastriṃśa signifying the first ground 0793a10 · the citation of the Sūtra of Humane Kings 0793a22 · the aspect of the wondrous high mountain 0793b03 · the five names of Śakra 0793b16 · the matching of the dāna-pāramitā 0793b19 · Yāma signifying the Stainless Ground 0793b28.
- The forty-fascicle Avataṃsaka T293: 〔not found〕. That translation gives only chapter 39, and offers no collation for this passage.
- Vasubandhu, the Shidi jing lun T26n1522: 〔not found〕. It explains only the chapter “The Ten Grounds” and does not touch this chapter.
- Variant readings: within the range of T279 covered by this unit, 〔0005b20〕–〔0010c01〕, the Taishō base text carries 17 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0006a18〕靜【大】｜無此字【宋】 · 〔0006b12〕土【大】｜上【宋】 · 〔0006c29〕消【大】＊｜銷【明】【宮】＊ · 〔0007b16〕耀【大】＊｜曜【宮】＊（＊同校並繫〔0009a12〕〔0009a29〕〔0009b22〕之耀字） · 〔0007b19〕神【大】｜威【宋】【元】【明】 · 〔0007c24〕威神，遍【大】｜威力普【宋】【元】【明】 · 〔0008a04〕大【大】｜天【宋】【元】【明】【宮】 · 〔0008a16〕主【大】｜妙【明】 · 〔0009a04〕臍【大】＊｜齊【宋】【元】【明】【宮】＊ · 〔0009a04〕熟【大】｜就【宮】 · 〔0009a29〕如【大】｜大【元】【明】 · 〔0009b14〕𢔌【大】｜解【南藏】（明註曰南藏𢔌作解） · 〔0009c19〕纓【大】＊｜瓔【宮】＊ · 〔0009c28〕遍【大】｜普【宋】【元】【明】【宮】 · 〔0010b06〕神【大】｜威【宋】【元】【明】 · 〔0010b07〕曰【大】｜言【宋】【元】【明】 · 〔0010b17〕目【大】｜月【南藏】（明註曰目南藏作月）. (＊ ＝ 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: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0006c03〕門；星宿音妙……化解脫門（凡21字）【CB】｜門【大】／門；星宿音妙……化解脫門（凡21字）【元】【明】【宮】.
- A further note on variant readings: the interlinear notes were stripped and recorded at the level of the source layer.