華嚴經 品五 華藏世界品 · 所持剎網差別二Avataṃsaka Sūtra · The Flower-Treasury World · The Differentiated Net of Lands It Sustains, Part Two

〔T10 0044a05〕
心要Essence

一百九十四個門牌,一百九十四尊佛。

這一卷讀起來像一份戶籍。十片香水海,每片海上一叢世界,一層疊一層往上排;說得完整的那幾層,要交代六件事——離下面多遠、叫什麼名字、長什麼樣、安在什麼上面、頭上罩著什麼、有多少世界圍著它(最下面那一層不說遠近,只說「最下方」);說得簡的,就只留名字。而最後一欄,每一層都有——佛號。

會讀不下去,多半是想把名字記住。不必記。這一段不是要你認得誰,是要你看見一件事:沒有一層是空的。 一百九十四次翻頁,一百九十四次在最後一欄看見佛。

還有一件更要緊的。每一叢世界,經文都給它標「體」——十叢世界的體,全是聲音:菩薩行的吼音、佛功德海的音聲、稱說如來名的音聲、普賢智所生的音聲。沒有一個是土。世界不是先有一塊地,再在地上發生佛法;是佛法之聲在先,世界依著它立起來。

所以那些格子不是牆。經文分了一百九十四格,末一格的佛號是「普照法界無礙光」——分到最後,收在「無礙」二字上。

格子是用來認的,不是用來隔的。

One hundred and ninety-four house-numbers, one hundred and ninety-four buddhas.

This fascicle reads like a household register. Ten fragrant-water oceans; on each ocean one cluster of worlds, ranged layer above layer; and of the layers set out in full, six things have to be given — how far it stands from the one below, what it is called, what it looks like, what it rests upon, what is spread over its head, how many worlds encircle it (the lowest layer of all states no distance, and says only “at the very lowest place”); of the layers set out briefly, only the name is left. And the last column every layer has — the name of its buddha.

If you find you cannot read on, it is most likely because you are trying to hold the names in mind. There is no need. This passage is not asking you to know who is who; it is asking you to see one thing: not one layer is empty. One hundred and ninety-four turnings of the page, one hundred and ninety-four times a buddha in the last column.

And there is something weightier still. For every cluster of worlds the sūtra marks a “substance” — and the substance of all ten clusters is sound: the roaring sound of bodhisattva practice, the sound and voice of the ocean of the merit of the buddhas, the sound and voice that proclaims the names of the tathāgatas, the sound and voice born of Samantabhadra’s wisdom. Not one of them is earth. It is not that a piece of ground is there first and the Buddha-dharma then happens upon it; the sound of the Buddha-dharma comes first, and the world stands up leaning upon it.

So those cells are not walls. The sūtra divided one hundred and ninety-four cells, and the buddha of the last cell is named “Unobstructed Light Everywhere Illumining the Dharma Realm” — divided to the very end, it comes to rest upon the word “unobstructed”.

The cells are there to be known by, not to divide with.

原典Canonical · verbatim

〔T10 0044〕 爾時,普賢菩薩復告大眾言: 「諸佛子!此無邊妙華光香水海東,次有香水海,名:離垢焰藏;出大蓮華,名:一切香摩尼王妙莊嚴;有世界種而住其上,名:遍照剎旋,以菩薩行吼音為體。此中最下方,有世界,名:宮殿莊嚴幢;其形四方,依一切寶莊嚴海住,蓮華光網雲彌覆其上,佛剎微塵數世界圍遶,純一清淨,佛號:眉間光遍照。此上過佛剎微塵數世界,有世界,名:德華藏;其形周圓,依一切寶華蘂海住,真珠幢師子座雲彌覆其上,二佛剎微塵數世界圍遶,佛號:一切無邊法海慧。此上過佛剎微塵數世界,有世界,名:善變化妙香輪;形如金剛,依一切寶莊嚴鈴網海住,種種莊嚴圓光雲彌覆其上,三佛剎微塵數世界圍遶,佛號:功德相光明普照。此上過佛剎微塵數世界,有世界,名:妙色光明;其狀猶如摩尼寶輪,依無邊色寶香水海住,普光明真珠樓閣雲彌覆其上,四佛剎微塵數世界圍遶,純一清淨,佛號:善眷屬出興遍照。此上過佛剎微塵數世界,有世界,名:善蓋覆;狀如蓮華,依金剛香水海住,離塵光明香水雲彌覆其上,五佛剎微塵數世界圍遶,佛號:法喜無盡慧。此上過佛剎微塵數世界,有世界,名:尸利華光輪;其形三角,依一切堅固寶莊嚴海住,菩薩摩尼冠光明雲彌覆其上,六佛剎微塵數世界圍遶,佛號:清淨普光明雲。此上過佛剎微塵數世界,有世界,名:寶蓮華莊嚴;形如半月,依一切蓮華莊嚴海住,一切寶華雲彌覆其上,七佛剎微塵數世界圍遶,純一清淨,佛號:功德華清淨眼。此上過佛剎微塵數世界,有世界,名:無垢焰莊嚴;其狀猶如寶燈行列,依寶焰藏海住,常雨香水種種身雲彌覆其上,八佛剎微塵數世界圍遶,佛號:慧力無能勝。此上過佛剎微塵數世界,有世界,名:妙梵音;形如卐字,依寶衣幢海住,一切華莊嚴帳雲彌覆其上,九佛剎微塵數世界圍遶,佛號:廣大目如空中淨月。此上過佛剎微塵數世界,有世界,名:微塵數音聲;其狀猶如因陀羅網,依一切寶水海住,一切樂音寶蓋雲彌覆其上,十佛剎微塵數世界圍遶,純一清淨,佛號:金色須彌燈。此上過佛剎微塵數世界,有世界,名:寶色莊嚴;形如卐字,依帝釋形寶王海住,日光明華雲彌覆其上,十一佛剎微塵數世界圍遶,佛號:迥照法界光明智。此上過佛剎微塵數世界,有世界,名:金色妙光;其狀猶如廣大城廓,依一切寶莊嚴海住,道場寶華雲彌覆其上,十二佛剎微塵數世界圍遶,佛號:寶燈普照幢。此上過佛剎微塵數世界,有世界,名:遍照光明輪;狀如華旋,依寶衣旋海住,佛音聲寶王樓閣雲彌覆其上,十三佛剎微塵數世界圍遶,純一清淨,佛號:蓮華焰遍照。此上過佛剎微塵數世界,有世界,名:寶藏莊嚴;狀如四洲,依寶瓔珞須彌住,寶焰摩尼雲彌覆其上,十四佛剎微塵數世界圍遶,佛號:無盡福開敷華。此上過佛剎微塵數世界,有世界,名:如鏡像普現;其狀猶如阿脩羅身,依金剛蓮華海住,寶冠光影雲彌覆其上,十五佛剎微塵數世界圍遶,佛號:甘露音。此上過佛剎微塵數世界,有世界,名:栴檀月;其形八隅,依金剛栴檀寶海住,真珠華摩尼雲彌覆其上,十六佛剎微塵數世界圍遶,純一清淨,佛號:最勝法無等智。此上過佛剎微塵數世界,有世界,名:離垢光明;其狀猶如香水漩流,依無邊色寶光海住,妙香光明雲彌覆其上,十七佛剎微塵數世界圍遶,佛號:遍照虛空光明音。此上過佛剎微塵數世界,有世界,名:妙華莊嚴;其狀猶如旋遶之形,依一切華海住,一切樂音摩尼雲彌覆其上,十八佛剎微塵數世界圍遶,佛號:普現勝光明。此上過佛剎微塵數世界,有世界,名:勝音莊嚴;其狀猶如師子之座,依金師子座海住,眾色蓮華藏師子座雲彌覆其上,十九佛剎微塵數世界圍遶,佛號:無邊功德稱普光明。此上過佛剎微塵數世界,有世界,名:高勝燈;狀如佛掌,依寶衣服香幢海住,日輪普照寶王樓閣雲彌覆其上,二十佛剎微塵數世界圍遶,純一清淨,佛號:普照虛空燈。 「諸佛子!此離垢焰藏香水海南,次有香水海,名:無盡光明輪;世界種,名:佛幢莊嚴;以一切佛功德海音聲為體。此中最下方,有世界,名:愛見華;狀如寶輪,依摩尼樹藏寶王海住,化現菩薩形寶藏雲彌覆其上,佛剎微塵數世界圍遶,純一清淨,佛號:蓮華光歡喜面。此上過佛剎微塵數世界,有世界,名:妙音;佛號:須彌寶燈。此上過佛剎微塵數世界,有世界,名:眾寶莊嚴光;佛號:法界音聲幢。此上過佛剎微塵數世界,有世界,名:香藏金剛;佛號:光明音。此上過佛剎微塵數世界,有世界,名:淨妙音;佛號:最勝精進力。此上過佛剎微塵數世界,有世界,名:寶蓮華莊嚴;佛號:法城雲雷音。此上過佛剎微塵數世界,有世界,名:與安樂;佛號:大名稱智慧燈。此上過佛剎微塵數世界,有世界,名:無垢網;佛號:師子光功德海。此上過佛剎微塵數世界,有世界,名:華林幢遍照;佛號:大智蓮華光。此上過佛剎微塵數世界,有世界,名:無量莊嚴;佛號:普眼法界幢。此上過佛剎微塵數世界,有世界,名:普光寶莊嚴;佛號:勝智大商主。此上過佛剎微塵數世界,有世界,名:華王;佛號:月光幢。此上過佛剎微塵數世界,有世界,名:離垢藏;佛號:清淨覺。此上過佛剎微塵數世界,有世界,名:寶光明;佛號:一切智虛空燈。此上過佛剎微塵數世界,有世界,名:出生寶瓔珞;佛號:諸度福海相光明。此上過佛剎微塵數世界,有世界,名:妙輪遍覆;佛號:調伏一切染著心令歡喜。此上過佛剎微塵數世界,有世界,名:寶華幢;佛號:廣博功德音大名稱。此上過佛剎微塵數世界,有世界,名:無量莊嚴;佛號:平等智光明功德海。此上過佛剎微塵數世界,有世界,名:無盡光莊嚴幢;狀如蓮華,依一切寶網海住,蓮華光摩尼網彌覆其上,二十佛剎微塵數世界圍遶,純一清淨,佛號:法界淨光明。 〔T10 0045〕 「諸佛子!此無盡光明輪香水海右旋,次有香水海,名:金剛寶焰光;世界種,名:佛光莊嚴藏,以稱說一切如來名音聲為體。此中最下方,有世界,名:寶焰蓮華;其狀猶如摩尼色眉間毫相,依一切寶色水漩海住,一切莊嚴樓閣雲彌覆其上,佛剎微塵數世界圍遶,純一清淨,佛號:無垢寶光明。此上過佛剎微塵數世界,有世界,名:光焰藏;佛號:無礙自在智慧光。此上過佛剎微塵數世界,有世界,名:寶輪妙莊嚴;佛號:一切寶光明。此上過佛剎微塵數世界,有世界,名:栴檀樹華幢;佛號:清淨智光明。此上過佛剎微塵數世界,有世界,名:佛剎妙莊嚴;佛號:廣大歡喜音。此上過佛剎微塵數世界,有世界,名:妙光莊嚴;佛號:法界自在智。此上過佛剎微塵數世界,有世界,名:無邊相;佛號:無礙智。此上過佛剎微塵數世界,有世界,名:焰雲幢;佛號:演說不退輪。此上過佛剎微塵數世界,有世界,名:眾寶莊嚴清淨輪;佛號:離垢華光明。此上過佛剎微塵數世界,有世界,名:廣大出離;佛號:無礙智日眼。此上過佛剎微塵數世界,有世界,名:妙莊嚴金剛座;佛號:法界智大光明。此上過佛剎微塵數世界,有世界,名:智慧普莊嚴;佛號:智炬光明王。此上過佛剎微塵數世界,有世界,名:蓮華池深妙音;佛號:一切智普照。此上過佛剎微塵數世界,有世界,名:種種色光明;佛號:普光華王雲。此上過佛剎微塵數世界,有世界,名:妙寶幢;佛號:功德光。此上過佛剎微塵數世界,有世界,名:摩尼華毫相光;佛號:普音雲。此上過佛剎微塵數世界,有世界,名:甚深海;佛號:十方眾生主。此上過佛剎微塵數世界,有世界,名:須彌光;佛號:法界普智音。此上過佛剎微塵數世界,有世界,名:金蓮華;佛號:福德藏普光明。此上過佛剎微塵數世界,有世界,名:寶莊嚴藏;形如卐字,依一切香摩尼莊嚴樹海住,清淨光明雲彌覆其上,二十佛剎微塵數世界圍遶,純一清淨,佛號:大變化光明網。 「諸佛子!此金剛寶焰香水海右旋,次有香水海,名:帝青寶莊嚴;世界種,名:光照十方,依一切妙莊嚴蓮華香雲住,無邊佛音聲為體。於此最下方,有世界,名:十方無盡色藏輪;其狀周迴,有無量角,依無邊色一切寶藏海住,因陀羅網而覆其上,佛剎微塵數世界圍遶,純一清淨,佛號:蓮華眼光明遍照。此上過佛剎微塵數世界,有世界,名:淨妙莊嚴藏;佛號:無上慧大師子。此上過佛剎微塵數世界,有世界,名:出現蓮華座;佛號:遍照法界光明王。此上過佛剎微塵數世界,有世界,名:寶幢音;佛號:大功德普名稱。此上過佛剎微塵數世界,有世界,名:金剛寶莊嚴藏;佛號:蓮華日光明。此上過佛剎微塵數世界,有世界,名:因陀羅華月;佛號:法自在智慧幢。此上過佛剎微塵數世界,有世界,名:妙輪藏;佛號:大喜清淨音。此上過佛剎微塵數世界,有世界,名:妙音藏;佛號:大力善商主。此上過佛剎微塵數世界,有世界,名:清淨月;佛號:須彌光智慧力。此上過佛剎微塵數世界,有世界,名:無邊莊嚴相;佛號:方便願淨月光。此上過佛剎微塵數世界,有世界,名:妙華音;佛號:法海大願音。此上過佛剎微塵數世界,有世界,名:一切寶莊嚴;佛號:功德寶光明相。此上過佛剎微塵數世界,有世界,名:堅固地;佛號:美音最勝天。此上過佛剎微塵數世界,有世界,名:普光善化;佛號:大精進寂靜慧。此上過佛剎微塵數世界,有世界,名:善守護莊嚴行;佛號:見者生歡喜。此上過佛剎微塵數世界,有世界,名:栴檀寶華藏;佛號:甚深不可動智慧光遍照。此上過佛剎微塵數世界,有世界,名:現種種色相海;佛號:普放不思議勝義王光明。此上過佛剎微塵數世界,有世界,名:化現十方大光明;佛號:勝功德威光無與等。此上過佛剎微塵數世界,有世界,名:須彌雲幢;佛號:極淨光明眼。此上過佛剎微塵數世界,有世界,名:蓮華遍照;其狀周圓,依無邊色眾妙香摩尼海住,一切乘莊嚴雲彌覆其上,二十佛剎微塵數世界圍遶,純一清淨,佛號:解脫精進日。 〔T10 0046〕 「諸佛子!此帝青寶莊嚴香水海右旋,次有香水海,名:金剛輪莊嚴底;世界種,名:妙寶間錯因陀羅網,普賢智所生音聲為體。此中最下方,有世界,名:蓮華網;其狀猶如須彌山形,依眾妙華山幢海住,佛境界摩尼王帝網雲而覆其上,佛剎微塵數世界圍遶,純一清淨,佛號:法身普覺慧。此上過佛剎微塵數世界,有世界,名:無盡日光明;佛號:最勝大覺慧。此上過佛剎微塵數世界,有世界,名:普放妙光明;佛號:大福雲無盡力。此上過佛剎微塵數世界,有世界,名:樹華幢;佛號:無邊智法界音。此上過佛剎微塵數世界,有世界,名:真珠蓋;佛號:波羅蜜師子頻申。此上過佛剎微塵數世界,有世界,名:無邊音;佛號:一切智妙覺慧。此上過佛剎微塵數世界,有世界,名:普見樹峯;佛號:普現眾生前。此上過佛剎微塵數世界,有世界,名:師子帝網光;佛號:無垢日金色光焰雲。此上過佛剎微塵數世界,有世界,名:眾寶間錯;佛號:帝幢最勝慧。此上過佛剎微塵數世界,有世界,名:無垢光明地;佛號:一切力清淨月。此上過佛剎微塵數世界,有世界,名:恒出歎佛功德音;佛號:如虛空普覺慧。此上過佛剎微塵數世界,有世界,名:高焰藏;佛號:化現十方大雲幢。此上過佛剎微塵數世界,有世界,名:光嚴道場;佛號:無等智遍照。此上過佛剎微塵數世界,有世界,名:出生一切寶莊嚴;佛號:廣度眾生神通王。此上過佛剎微塵數世界,有世界,名:光嚴妙宮殿;佛號:一切義成廣大慧。此上過佛剎微塵數世界,有世界,名:離塵寂靜;佛號:不唐現。此上過佛剎微塵數世界,有世界,名:摩尼華幢;佛號:悅意吉祥音。此上過佛剎微塵數世界,有世界,名:普雲藏;其狀猶如樓閣之形,依種種宮殿香水海住,一切寶燈雲彌覆其上,二十佛剎微塵數世界圍遶,純一清淨,佛號:最勝覺神通王。 「諸佛子!此金剛輪莊嚴底香水海右旋,次有香水海,名:蓮華因陀羅網;世界種,名:普現十方影,依一切香摩尼莊嚴蓮華住,一切佛智光音聲為體。此中最下方,有世界,名:眾生海寶光明;其狀猶如真珠之藏,依一切摩尼瓔珞海漩住,水光明摩尼雲而覆其上,佛剎微塵數世界圍遶,純一清淨,佛號:不思議功德遍照月。此上過佛剎微塵數世界,有世界,名:妙香輪;佛號:無量力幢。此上過佛剎微塵數世界,有世界,名:妙光輪;佛號:法界光音覺悟慧。此上過佛剎微塵數世界,有世界,名:吼聲摩尼幢;佛號:蓮華光恒垂妙臂。此上過佛剎微塵數世界,有世界,名:極堅固輪;佛號:不退轉功德海光明。此上過佛剎微塵數世界,有世界,名:眾行光莊嚴;佛號:一切智普勝尊。此上過佛剎微塵數世界,有世界,名:師子座遍照;佛號:師子光無量力覺慧。此上過佛剎微塵數世界,有世界,名:寶焰莊嚴;佛號:一切法清淨智。此上過佛剎微塵數世界,有世界,名:無量燈;佛號:無憂相。此上過佛剎微塵數世界,有世界,名:常聞佛音;佛號:自然勝威光。此上過佛剎微塵數世界,有世界,名:清淨變化;佛號:金蓮華光明。此上過佛剎微塵數世界,有世界,名:普入十方;佛號:觀法界頻申慧。此上過佛剎微塵數世界,有世界,名:熾然焰;佛號:光焰樹緊那羅王。此上過佛剎微塵數世界,有世界,名:香光遍照;佛號:香燈善化王。此上過佛剎微塵數世界,有世界,名:無量華聚輪;佛號:普現佛功德。此上過佛剎微塵數世界,有世界,名:眾妙普清淨;佛號:一切法平等神通王。此上過佛剎微塵數世界,有世界,名:金光海;佛號:十方自在大變化。此上過佛剎微塵數世界,有世界,名:真珠華藏;佛號:法界寶光明不可思議慧。此上過佛剎微塵數世界,有世界,名:帝釋須彌師子座;佛號:勝力光。此上過佛剎微塵數世界,有世界,名:無邊寶普照;其形四方,依華林海住,普雨無邊色摩尼王帝網彌覆其上,二十佛剎微塵數世界圍遶,純一清淨,佛號:遍照世間最勝音。 〔T10 0047〕 「諸佛子!此蓮華因陀羅網香水海右旋,次有香水海,名:積集寶香藏;世界種,名:一切威德莊嚴,以一切佛法輪音聲為體。此中最下方,有世界,名:種種出生;形如金剛,依種種金剛山幢住,金剛寶光雲而覆其上,佛剎微塵數世界圍遶,純一清淨,佛號:蓮華眼。此上過佛剎微塵數世界,有世界,名:喜見音;佛號:生喜樂。此上過佛剎微塵數世界,有世界,名:寶莊嚴幢;佛號:一切智。此上過佛剎微塵數世界,有世界,名:多羅華普照;佛號:無垢寂妙音。此上過佛剎微塵數世界,有世界,名:變化光;佛號:清淨空智慧月。此上過佛剎微塵數世界,有世界,名:眾妙間錯;佛號:開示福德海密雲相。此上過佛剎微塵數世界,有世界,名:一切莊嚴具妙音聲;佛號:歡喜雲。此上過佛剎微塵數世界,有世界,名:蓮華池;佛號:名稱幢。此上過佛剎微塵數世界,有世界,名:一切寶莊嚴;佛號:頻申觀察眼。此上過佛剎微塵數世界,有世界,名:淨妙華;佛號:無盡金剛智。此上過佛剎微塵數世界,有世界,名:蓮華莊嚴城;佛號:日藏眼普光明。此上過佛剎微塵數世界,有世界,名:無量樹峯;佛號:一切法雷音。此上過佛剎微塵數世界,有世界,名:日光明;佛號:開示無量智。此上過佛剎微塵數世界,有世界,名:依止蓮華葉;佛號:一切福德山。此上過佛剎微塵數世界,有世界,名:風普持;佛號:日曜根。此上過佛剎微塵數世界,有世界,名:光明顯現;佛號:身光普照。此上過佛剎微塵數世界,有世界,名:香雷音金剛寶普照;佛號:最勝華開敷相。此上過佛剎微塵數世界,有世界,名:帝網莊嚴;形如欄楯,依一切莊嚴海住,光焰樓閣雲彌覆其上,二十佛剎微塵數世界圍遶,純一清淨,佛號:示現無畏雲。 「諸佛子!此積集寶香藏香水海右旋,次有香水海,名:寶莊嚴;世界種,名:普無垢,以一切微塵中佛剎神變聲為體。此中最下方,有世界,名:淨妙平坦;形如寶身,依一切寶光輪海住,種種栴檀摩尼真珠雲而覆其上,佛剎微塵數世界圍遶,純一清淨,佛號:難摧伏無等幢。此上過佛剎微塵數世界,有世界,名:熾然妙莊嚴;佛號:蓮華慧神通王。此上過佛剎微塵數世界,有世界,名:微妙相輪幢;佛號:十方大名稱無盡光。此上過佛剎微塵數世界,有世界,名:焰藏摩尼妙莊嚴;佛號:大智慧見聞皆歡喜。此上過佛剎微塵數世界,有世界,名:妙華莊嚴;佛號:無量力最勝智。此上過佛剎微塵數世界,有世界,名:出生淨微塵;佛號:超勝梵。此上過佛剎微塵數世界,有世界,名:普光明變化香;佛號:香象金剛大力勢。此上過佛剎微塵數世界,有世界,名:光明旋;佛號:義成善名稱。此上過佛剎微塵數世界,有世界,名:寶瓔珞海;佛號:無比光遍照。此上過佛剎微塵數世界,有世界,名:妙華燈幢;佛號:究竟功德無礙慧燈。此上過佛剎微塵數世界,有世界,名:善巧莊嚴;佛號:慧日波羅蜜。此上過佛剎微塵數世界,有世界,名:栴檀華普光明;佛號:無邊慧法界音。此上過佛剎微塵數世界,有世界,名:帝網幢;佛號:燈光逈照。此上過佛剎微塵數世界,有世界,名:淨華輪;佛號:法界日光明。此上過佛剎微塵數世界,有世界,名:大威耀;佛號:無邊功德海法輪音。此上過佛剎微塵數世界,有世界,名:同安住寶蓮華池;佛號:開示入不可思議智。此上過佛剎微塵數世界,有世界,名:平坦地;佛號:功德寶光明王。此上過佛剎微塵數世界,有世界,名:香摩尼聚:佛號:無盡福德海妙莊嚴。此上過佛剎微塵數世界,有世界,名:微妙光明:佛號:無等力普遍音。此上過佛剎微塵數世界,有世界,名:十方普堅固莊嚴照耀;其形八隅,依心王摩尼輪海住,一切寶莊嚴帳雲彌覆其上,二十佛剎微塵數世界圍遶,純一清淨,佛號:普眼大明燈。 〔T10 0048〕 「諸佛子!此寶莊嚴香水海右旋,次有香水海,名:金剛寶聚;世界種,名:法界行,以一切菩薩地方便法音聲為體。此中最下方,有世界,名:淨光照耀;形如珠貫,依一切寶色珠瓔海住,菩薩珠髻光明摩尼雲而覆其上,佛剎微塵數世界圍遶,純一清淨,佛號:最勝功德光。此上過佛剎微塵數世界,有世界,名:妙蓋;佛號:法自在慧。此上過佛剎微塵數世界,有世界,名:寶莊嚴師子座;佛號:大龍淵。此上過佛剎微塵數世界,有世界,名:出現金剛座:佛號:昇師子座蓮華臺;此上過佛剎微塵數世界,有世界,名:蓮華勝音:佛號:智光普開悟。此上過佛剎微塵數世界,有世界,名:善慣習;佛號:持地妙光王。此上過佛剎微塵數世界,有世界,名:喜樂音;佛號:法燈王。此上過佛剎微塵數世界,有世界,名:摩尼藏因陀羅網;佛號:不空見。此上過佛剎微塵數世界,有世界,名:眾妙地藏:佛號:焰身幢。此上過佛剎微塵數世界,有世界,名:金光輪;佛號:淨治眾生行。此上過佛剎微塵數世界,有世界,名:須彌山莊嚴;佛號:一切功德雲普照。此上過佛剎微塵數世界,有世界,名:眾樹形;佛號:寶華相淨月覺。此上過佛剎微塵數世界,有世界,名:無怖畏;佛號:最勝金光炬。此上過佛剎微塵數世界,有世界,名:大名稱龍王幢;佛號:觀等一切法。此上過佛剎微塵數世界,有世界,名:示現摩尼色;佛號:變化日。此上過佛剎微塵數世界,有世界,名:光焰燈莊嚴:佛號:寶蓋光遍照。此上過佛剎微塵數世界,有世界,名:香光雲:佛號:思惟慧。此上過佛剎微塵數世界,有世界,名:無怨讎;佛號:精進勝慧海。此上過佛剎微塵數世界,有世界,名:一切莊嚴具光明幢;佛號:普現悅意蓮華自在王。此上過佛剎微塵數世界,有世界,名:毫相莊嚴;形如半月,依須彌山摩尼華海住,一切莊嚴熾盛光摩尼王雲彌覆其上,二十佛剎微塵數世界圍遶,純一清淨,佛號:清淨眼。 「諸佛子!此金剛寶聚香水海右旋,次有香水海,名:天城寶堞;世界種,名:燈焰光明,以普示一切平等法輪音為體。此中最下方,有世界,名:寶月光焰輪;形如一切莊嚴具,依一切寶莊嚴華海住,瑠璃色師子座雲而覆其上。佛剎微塵數世界圍遶,純一清淨,佛號:日月自在光。此上過佛剎微塵數世界,有世界,名:須彌寶光;佛號:無盡法寶幢。此上過佛剎微塵數世界,有世界,名:眾妙光明幢;佛號:大華聚。此上過佛剎微塵數世界,有世界,名:摩尼光明華;佛號:人中最自在。此上過佛剎微塵數世界,有世界,名:普音;佛號:一切智遍照。此上過佛剎微塵數世界,有世界,名:大樹緊那羅音;佛號:無量福德自在龍。此上過佛剎微塵數世界,有世界,名:無邊淨光明;佛號:功德寶華光。此上過佛剎微塵數世界,有世界,名:最勝音;佛號:一切智莊嚴。此上過佛剎微塵數世界,有世界,名:眾寶間飾;佛號:寶焰須彌山。此上過佛剎微塵數世界,有世界,名:清淨須彌音;佛號:出現一切行光明。此上過佛剎微塵數世界,有世界,名:香水蓋;佛號:一切波羅蜜無礙海。此上過佛剎微塵數世界,有世界,名:師子華網;佛號:寶焰幢。此上過佛剎微塵數世界,有世界,名:金剛妙華燈;佛號:一切大願光。此上過佛剎微塵數世界,有世界,名:一切法光明地;佛號:一切法廣大真實義。此上過佛剎微塵數世界,有世界,名:真珠末平坦莊嚴;佛號:勝慧光明網。此上過佛剎微塵數世界,有世界,名:瑠璃華;佛號:寶積幢。此上過佛剎微塵數世界,有世界,名:無量妙光輪;佛號:大威力智海藏。此上過佛剎微塵數世界,有世界,名:明見十方;佛號:淨修一切功德幢。此上過佛剎微塵數世界,有世界,名:可愛樂梵音;形如佛手,依寶光網海住,菩薩身一切莊嚴雲彌覆其上,二十佛剎微塵數世界圍遶,純一清淨,佛號:普照法界無礙光。」

〔卷10〕

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.

白話Plain reading

第一海 離垢焰藏香水海:世界種遍照剎旋

(那時候,普賢菩薩再一次告訴法會的大眾說——以下十海,都在這一句話裡連著說下去,經文中間沒有再另起一次「爾時」:)

「諸位佛子!從那個無邊妙華光香水海往東邊去,接著又有一個香水海,名叫離垢焰藏;這海裡湧出一朵大蓮華,名叫一切香摩尼王妙莊嚴(摩尼就是能出生眾寶的寶珠);有一個世界種安住在這朵大蓮華上面,名叫遍照剎旋,這個世界種是以菩薩行吼音為它的體性的(世界種=一整組上下相疊的世界所結成的一叢,它的『體』不是土石,而是一種聲音)。

  1. 這一海的世界種裡面,最下方有一個世界,名叫宮殿莊嚴幢,它的形狀是四方的,安住在一切寶莊嚴海上面,蓮華光網雲遍覆在它的上頭,有佛剎微塵數(把一個佛的國土碾成微塵,那些微塵的數目)那麼多的世界圍繞著它,這個世界是純一清淨(沒有一處雜染,也沒有一個惡道眾生)的,那裡的佛,佛號叫作眉間光遍照。
  2. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫德華藏,它的形狀是周圓的,安住在一切寶華蘂海上面,真珠幢師子座雲遍覆在它的上頭,有兩個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作一切無邊法海慧。
  3. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫善變化妙香輪,形狀像金剛,安住在一切寶莊嚴鈴網海上面,種種莊嚴圓光雲遍覆在它的上頭,有三個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作功德相光明普照。
  4. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙色光明,它的樣子好像摩尼寶輪,安住在無邊色寶香水海上面,普光明真珠樓閣雲遍覆在它的上頭,有四個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作善眷屬出興遍照。
  5. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫善蓋覆,樣子像蓮華,安住在金剛香水海上面,離塵光明香水雲遍覆在它的上頭,有五個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作法喜無盡慧。
  6. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫尸利華光輪,它的形狀是三角的,安住在一切堅固寶莊嚴海上面,菩薩摩尼冠光明雲遍覆在它的上頭,有六個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作清淨普光明雲。
  7. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶蓮華莊嚴,形狀像半月,安住在一切蓮華莊嚴海上面,一切寶華雲遍覆在它的上頭,有七個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作功德華清淨眼。
  8. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無垢焰莊嚴,它的樣子好像寶燈行列,安住在寶焰藏海上面,常雨香水種種身雲遍覆在它的上頭,有八個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作慧力無能勝。
  9. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙梵音,形狀像卐字(古來吉祥旋轉之相),安住在寶衣幢海上面,一切華莊嚴帳雲遍覆在它的上頭,有九個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作廣大目如空中淨月。
  10. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫微塵數音聲,它的樣子好像因陀羅網(帝釋天宮的珠網,網目結珠、珠珠互映),安住在一切寶水海上面,一切樂音寶蓋雲遍覆在它的上頭,有十個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作金色須彌(一小世界正中之山)燈。
  11. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶色莊嚴,形狀像卐字,安住在帝釋形(帝釋天主之相)寶王海上面,日光明華雲遍覆在它的上頭,有十一個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作迥照法界光明智。
  12. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫金色妙光,它的樣子好像廣大城廓,安住在一切寶莊嚴海上面,道場寶華雲遍覆在它的上頭,有十二個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作寶燈普照幢。
  13. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫遍照光明輪,樣子像華旋,安住在寶衣旋海上面,佛音聲寶王樓閣雲遍覆在它的上頭,有十三個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作蓮華焰遍照。
  14. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶藏莊嚴,樣子像四洲(須彌山四方的四大部洲),安住在寶瓔珞須彌上面,寶焰摩尼雲遍覆在它的上頭,有十四個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作無盡福開敷華。
  15. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫如鏡像普現,它的樣子好像阿脩羅(六道之一,形貌雄猛)身,安住在金剛蓮華海上面,寶冠光影雲遍覆在它的上頭,有十五個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作甘露音。
  16. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫栴檀月,它的形狀是八隅的,安住在金剛栴檀寶海上面,真珠華摩尼雲遍覆在它的上頭,有十六個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作最勝法無等智。
  17. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫離垢光明,它的樣子好像香水漩流,安住在無邊色寶光海上面,妙香光明雲遍覆在它的上頭,有十七個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作遍照虛空光明音。
  18. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙華莊嚴,它的樣子好像旋遶之形,安住在一切華海上面,一切樂音摩尼雲遍覆在它的上頭,有十八個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作普現勝光明。
  19. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫勝音莊嚴,它的樣子好像師子之座,安住在金師子座海上面,眾色蓮華藏師子座雲遍覆在它的上頭,有十九個佛剎微塵數的世界圍繞著它,那裡的佛,佛號叫作無邊功德稱普光明。
  20. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫高勝燈,樣子像佛掌,安住在寶衣服香幢海上面,日輪普照寶王樓閣雲遍覆在它的上頭,有二十個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作普照虛空燈。」

第二海 無盡光明輪香水海:世界種佛幢莊嚴

「諸位佛子!從這個離垢焰藏香水海往南邊去,接著又有一個香水海,名叫無盡光明輪;這海上的世界種,名叫佛幢莊嚴;是以一切佛功德海音聲為它的體性的。

  1. 這一海的世界種裡面,最下方有一個世界,名叫愛見華,樣子像寶輪,安住在摩尼樹藏寶王海上面,化現菩薩形寶藏雲遍覆在它的上頭,有佛剎微塵數那麼多的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作蓮華光歡喜面。
  2. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙音,那裡的佛,佛號叫作須彌寶燈。
  3. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫眾寶莊嚴光,那裡的佛,佛號叫作法界音聲幢。
  4. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫香藏金剛,那裡的佛,佛號叫作光明音。
  5. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫淨妙音,那裡的佛,佛號叫作最勝精進力。
  6. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶蓮華莊嚴,那裡的佛,佛號叫作法城雲雷音。
  7. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫與安樂,那裡的佛,佛號叫作大名稱智慧燈。
  8. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無垢網,那裡的佛,佛號叫作師子光功德海。
  9. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫華林幢遍照,那裡的佛,佛號叫作大智蓮華光。
  10. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無量莊嚴,那裡的佛,佛號叫作普眼法界幢。
  11. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫普光寶莊嚴,那裡的佛,佛號叫作勝智大商主。
  12. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫華王,那裡的佛,佛號叫作月光幢。
  13. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫離垢藏,那裡的佛,佛號叫作清淨覺。
  14. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶光明,那裡的佛,佛號叫作一切智虛空燈。
  15. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫出生寶瓔珞,那裡的佛,佛號叫作諸度福海相光明。
  16. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙輪遍覆,那裡的佛,佛號叫作調伏一切染著心令歡喜。
  17. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶華幢,那裡的佛,佛號叫作廣博功德音大名稱。
  18. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無量莊嚴,那裡的佛,佛號叫作平等智光明功德海。
  19. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無盡光莊嚴幢,樣子像蓮華,安住在一切寶網海上面,蓮華光摩尼網遍覆在它的上頭,有二十個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作法界淨光明。」

第三海 金剛寶焰光香水海:世界種佛光莊嚴藏

「諸位佛子!從這個無盡光明輪香水海順著右旋的方向轉過去,接著又有一個香水海,名叫金剛寶焰光;這海上的世界種,名叫佛光莊嚴藏;是以稱說一切如來名音聲為它的體性的。

  1. 這一海的世界種裡面,最下方有一個世界,名叫寶焰蓮華,它的樣子好像摩尼色眉間毫相,安住在一切寶色水漩海上面,一切莊嚴樓閣雲遍覆在它的上頭,有佛剎微塵數那麼多的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作無垢寶光明。
  2. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫光焰藏,那裡的佛,佛號叫作無礙自在智慧光。
  3. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶輪妙莊嚴,那裡的佛,佛號叫作一切寶光明。
  4. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫栴檀樹華幢,那裡的佛,佛號叫作清淨智光明。
  5. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫佛剎妙莊嚴,那裡的佛,佛號叫作廣大歡喜音。
  6. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙光莊嚴,那裡的佛,佛號叫作法界自在智。
  7. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無邊相,那裡的佛,佛號叫作無礙智。
  8. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫焰雲幢,那裡的佛,佛號叫作演說不退輪。
  9. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫眾寶莊嚴清淨輪,那裡的佛,佛號叫作離垢華光明。
  10. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫廣大出離,那裡的佛,佛號叫作無礙智日眼。
  11. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙莊嚴金剛座,那裡的佛,佛號叫作法界智大光明。
  12. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫智慧普莊嚴,那裡的佛,佛號叫作智炬光明王。
  13. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫蓮華池深妙音,那裡的佛,佛號叫作一切智普照。
  14. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫種種色光明,那裡的佛,佛號叫作普光華王雲。
  15. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙寶幢,那裡的佛,佛號叫作功德光。
  16. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫摩尼華毫相光,那裡的佛,佛號叫作普音雲。
  17. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫甚深海,那裡的佛,佛號叫作十方眾生主。
  18. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫須彌光,那裡的佛,佛號叫作法界普智音。
  19. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫金蓮華,那裡的佛,佛號叫作福德藏普光明。
  20. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶莊嚴藏,形狀像卐字,安住在一切香摩尼莊嚴樹海上面,清淨光明雲遍覆在它的上頭,有二十個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作大變化光明網。」

第四海 帝青寶莊嚴香水海:世界種光照十方

「諸位佛子!從這個金剛寶焰香水海順著右旋的方向轉過去,接著又有一個香水海,名叫帝青寶莊嚴;這海上的世界種,名叫光照十方;這個世界種安住在一切妙莊嚴蓮華香雲上面,是以無邊佛音聲為它的體性的。

  1. 這一海的世界種裡面,最下方有一個世界,名叫十方無盡色藏輪,它的樣子周迴環轉,有無量的角,安住在無邊色一切寶藏海上面,因陀羅網遍覆在它的上頭,有佛剎微塵數那麼多的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作蓮華眼光明遍照。
  2. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫淨妙莊嚴藏,那裡的佛,佛號叫作無上慧大師子。
  3. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫出現蓮華座,那裡的佛,佛號叫作遍照法界光明王。
  4. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶幢音,那裡的佛,佛號叫作大功德普名稱。
  5. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫金剛寶莊嚴藏,那裡的佛,佛號叫作蓮華日光明。
  6. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫因陀羅華月,那裡的佛,佛號叫作法自在智慧幢。
  7. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙輪藏,那裡的佛,佛號叫作大喜清淨音。
  8. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙音藏,那裡的佛,佛號叫作大力善商主。
  9. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫清淨月,那裡的佛,佛號叫作須彌光智慧力。
  10. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無邊莊嚴相,那裡的佛,佛號叫作方便願淨月光。
  11. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙華音,那裡的佛,佛號叫作法海大願音。
  12. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫一切寶莊嚴,那裡的佛,佛號叫作功德寶光明相。
  13. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫堅固地,那裡的佛,佛號叫作美音最勝天。
  14. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫普光善化,那裡的佛,佛號叫作大精進寂靜慧。
  15. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫善守護莊嚴行,那裡的佛,佛號叫作見者生歡喜。
  16. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫栴檀寶華藏,那裡的佛,佛號叫作甚深不可動智慧光遍照。
  17. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫現種種色相海,那裡的佛,佛號叫作普放不思議勝義王光明。
  18. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫化現十方大光明,那裡的佛,佛號叫作勝功德威光無與等。
  19. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫須彌雲幢,那裡的佛,佛號叫作極淨光明眼。
  20. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫蓮華遍照,其狀周圓,安住在無邊色眾妙香摩尼海上面,一切乘莊嚴雲遍覆在它的上頭,有二十個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作解脫精進日。」

第五海 金剛輪莊嚴底香水海:世界種妙寶間錯因陀羅網

「諸位佛子!從這個帝青寶莊嚴香水海順著右旋的方向轉過去,接著又有一個香水海,名叫金剛輪莊嚴底;這海上的世界種,名叫妙寶間錯因陀羅網;是以普賢智所生音聲為它的體性的。

  1. 這一海的世界種裡面,最下方有一個世界,名叫蓮華網,它的樣子好像須彌山形,安住在眾妙華山幢海上面,佛境界摩尼王帝網雲遍覆在它的上頭,有佛剎微塵數那麼多的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作法身普覺慧。
  2. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無盡日光明,那裡的佛,佛號叫作最勝大覺慧。
  3. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫普放妙光明,那裡的佛,佛號叫作大福雲無盡力。
  4. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫樹華幢,那裡的佛,佛號叫作無邊智法界音。
  5. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫真珠蓋,那裡的佛,佛號叫作波羅蜜師子頻申。
  6. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無邊音,那裡的佛,佛號叫作一切智妙覺慧。
  7. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫普見樹峯,那裡的佛,佛號叫作普現眾生前。
  8. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫師子帝網光,那裡的佛,佛號叫作無垢日金色光焰雲。
  9. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫眾寶間錯,那裡的佛,佛號叫作帝幢最勝慧。
  10. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無垢光明地,那裡的佛,佛號叫作一切力清淨月。
  11. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫恒出歎佛功德音,那裡的佛,佛號叫作如虛空普覺慧。
  12. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫高焰藏,那裡的佛,佛號叫作化現十方大雲幢。
  13. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫光嚴道場,那裡的佛,佛號叫作無等智遍照。
  14. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫出生一切寶莊嚴,那裡的佛,佛號叫作廣度眾生神通王。
  15. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫光嚴妙宮殿,那裡的佛,佛號叫作一切義成廣大慧。
  16. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫離塵寂靜,那裡的佛,佛號叫作不唐現。
  17. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫摩尼華幢,那裡的佛,佛號叫作悅意吉祥音。
  18. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫普雲藏,它的樣子好像樓閣之形,安住在種種宮殿香水海上面,一切寶燈雲遍覆在它的上頭,有二十個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作最勝覺神通王。」

第六海 蓮華因陀羅網香水海:世界種普現十方影

「諸位佛子!從這個金剛輪莊嚴底香水海順著右旋的方向轉過去,接著又有一個香水海,名叫蓮華因陀羅網;這海上的世界種,名叫普現十方影;這個世界種安住在一切香摩尼莊嚴蓮華上面,是以一切佛智光音聲為它的體性的。

  1. 這一海的世界種裡面,最下方有一個世界,名叫眾生海寶光明,它的樣子好像真珠之藏,安住在一切摩尼瓔珞海漩上面,水光明摩尼雲遍覆在它的上頭,有佛剎微塵數那麼多的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作不思議功德遍照月。
  2. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙香輪,那裡的佛,佛號叫作無量力幢。
  3. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙光輪,那裡的佛,佛號叫作法界光音覺悟慧。
  4. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫吼聲摩尼幢,那裡的佛,佛號叫作蓮華光恒垂妙臂。
  5. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫極堅固輪,那裡的佛,佛號叫作不退轉功德海光明。
  6. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫眾行光莊嚴,那裡的佛,佛號叫作一切智普勝尊。
  7. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫師子座遍照,那裡的佛,佛號叫作師子光無量力覺慧。
  8. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶焰莊嚴,那裡的佛,佛號叫作一切法清淨智。
  9. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無量燈,那裡的佛,佛號叫作無憂相。
  10. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫常聞佛音,那裡的佛,佛號叫作自然勝威光。
  11. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫清淨變化,那裡的佛,佛號叫作金蓮華光明。
  12. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫普入十方,那裡的佛,佛號叫作觀法界頻申慧。
  13. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫熾然焰,那裡的佛,佛號叫作光焰樹緊那羅(天龍八部之一,善作歌樂)王。
  14. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫香光遍照,那裡的佛,佛號叫作香燈善化王。
  15. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無量華聚輪,那裡的佛,佛號叫作普現佛功德。
  16. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫眾妙普清淨,那裡的佛,佛號叫作一切法平等神通王。
  17. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫金光海,那裡的佛,佛號叫作十方自在大變化。
  18. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫真珠華藏,那裡的佛,佛號叫作法界寶光明不可思議慧。
  19. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫帝釋須彌師子座,那裡的佛,佛號叫作勝力光。
  20. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無邊寶普照,它的形狀是四方的,安住在華林海上面,普雨無邊色摩尼王帝網遍覆在它的上頭,有二十個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作遍照世間最勝音。」

第七海 積集寶香藏香水海:世界種一切威德莊嚴

「諸位佛子!從這個蓮華因陀羅網香水海順著右旋的方向轉過去,接著又有一個香水海,名叫積集寶香藏;這海上的世界種,名叫一切威德莊嚴;是以一切佛法輪音聲為它的體性的。

  1. 這一海的世界種裡面,最下方有一個世界,名叫種種出生,形狀像金剛,安住在種種金剛山幢上面,金剛寶光雲遍覆在它的上頭,有佛剎微塵數那麼多的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作蓮華眼。
  2. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫喜見音,那裡的佛,佛號叫作生喜樂。
  3. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶莊嚴幢,那裡的佛,佛號叫作一切智。
  4. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫多羅(多羅樹,其葉可書寫)華普照,那裡的佛,佛號叫作無垢寂妙音。
  5. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫變化光,那裡的佛,佛號叫作清淨空智慧月。
  6. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫眾妙間錯,那裡的佛,佛號叫作開示福德海密雲相。
  7. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫一切莊嚴具妙音聲,那裡的佛,佛號叫作歡喜雲。
  8. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫蓮華池,那裡的佛,佛號叫作名稱幢。
  9. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫一切寶莊嚴,那裡的佛,佛號叫作頻申觀察眼。
  10. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫淨妙華,那裡的佛,佛號叫作無盡金剛智。
  11. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫蓮華莊嚴城,那裡的佛,佛號叫作日藏眼普光明。
  12. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無量樹峯,那裡的佛,佛號叫作一切法雷音。
  13. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫日光明,那裡的佛,佛號叫作開示無量智。
  14. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫依止蓮華葉,那裡的佛,佛號叫作一切福德山。
  15. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫風普持,那裡的佛,佛號叫作日曜根。
  16. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫光明顯現,那裡的佛,佛號叫作身光普照。
  17. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫香雷音金剛寶普照,那裡的佛,佛號叫作最勝華開敷相。
  18. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫帝網莊嚴,形狀像欄楯(直的叫欄、橫的叫楯,即欄杆),安住在一切莊嚴海上面,光焰樓閣雲遍覆在它的上頭,有二十個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作示現無畏雲。」

第八海 寶莊嚴香水海:世界種普無垢

「諸位佛子!從這個積集寶香藏香水海順著右旋的方向轉過去,接著又有一個香水海,名叫寶莊嚴;這海上的世界種,名叫普無垢;是以一切微塵中佛剎神變聲為它的體性的。

  1. 這一海的世界種裡面,最下方有一個世界,名叫淨妙平坦,形狀像寶身,安住在一切寶光輪海上面,種種栴檀摩尼真珠雲遍覆在它的上頭,有佛剎微塵數那麼多的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作難摧伏無等幢。
  2. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫熾然妙莊嚴,那裡的佛,佛號叫作蓮華慧神通王。
  3. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫微妙相輪幢,那裡的佛,佛號叫作十方大名稱無盡光。
  4. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫焰藏摩尼妙莊嚴,那裡的佛,佛號叫作大智慧見聞皆歡喜。
  5. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙華莊嚴,那裡的佛,佛號叫作無量力最勝智。
  6. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫出生淨微塵,那裡的佛,佛號叫作超勝梵。
  7. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫普光明變化香,那裡的佛,佛號叫作香象金剛大力勢。
  8. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫光明旋,那裡的佛,佛號叫作義成善名稱。
  9. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶瓔珞海,那裡的佛,佛號叫作無比光遍照。
  10. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙華燈幢,那裡的佛,佛號叫作究竟功德無礙慧燈。
  11. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫善巧莊嚴,那裡的佛,佛號叫作慧日波羅蜜。
  12. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫栴檀華普光明,那裡的佛,佛號叫作無邊慧法界音。
  13. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫帝網幢,那裡的佛,佛號叫作燈光逈照。
  14. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫淨華輪,那裡的佛,佛號叫作法界日光明。
  15. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫大威耀,那裡的佛,佛號叫作無邊功德海法輪音。
  16. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫同安住寶蓮華池,那裡的佛,佛號叫作開示入不可思議智。
  17. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫平坦地,那裡的佛,佛號叫作功德寶光明王。
  18. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫香摩尼聚,那裡的佛,佛號叫作無盡福德海妙莊嚴。
  19. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫微妙光明,那裡的佛,佛號叫作無等力普遍音。
  20. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫十方普堅固莊嚴照耀,它的形狀是八隅的,安住在心王摩尼輪海上面,一切寶莊嚴帳雲遍覆在它的上頭,有二十個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作普眼大明燈。」

第九海 金剛寶聚香水海:世界種法界行

「諸位佛子!從這個寶莊嚴香水海順著右旋的方向轉過去,接著又有一個香水海,名叫金剛寶聚;這海上的世界種,名叫法界行;是以一切菩薩地方便法音聲為它的體性的。

  1. 這一海的世界種裡面,最下方有一個世界,名叫淨光照耀,形狀像珠貫(一串穿好的珠子),安住在一切寶色珠瓔海上面,菩薩珠髻光明摩尼雲遍覆在它的上頭,有佛剎微塵數那麼多的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作最勝功德光。
  2. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫妙蓋,那裡的佛,佛號叫作法自在慧。
  3. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫寶莊嚴師子座,那裡的佛,佛號叫作大龍淵。
  4. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫出現金剛座,那裡的佛,佛號叫作昇師子座蓮華臺。
  5. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫蓮華勝音,那裡的佛,佛號叫作智光普開悟。
  6. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫善慣習,那裡的佛,佛號叫作持地妙光王。
  7. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫喜樂音,那裡的佛,佛號叫作法燈王。
  8. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫摩尼藏因陀羅網,那裡的佛,佛號叫作不空見。
  9. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫眾妙地藏,那裡的佛,佛號叫作焰身幢。
  10. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫金光輪,那裡的佛,佛號叫作淨治眾生行。
  11. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫須彌山莊嚴,那裡的佛,佛號叫作一切功德雲普照。
  12. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫眾樹形,那裡的佛,佛號叫作寶華相淨月覺。
  13. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無怖畏,那裡的佛,佛號叫作最勝金光炬。
  14. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫大名稱龍王幢,那裡的佛,佛號叫作觀等一切法。
  15. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫示現摩尼色,那裡的佛,佛號叫作變化日。
  16. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫光焰燈莊嚴,那裡的佛,佛號叫作寶蓋光遍照。
  17. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫香光雲,那裡的佛,佛號叫作思惟慧。
  18. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無怨讎,那裡的佛,佛號叫作精進勝慧海。
  19. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫一切莊嚴具光明幢,那裡的佛,佛號叫作普現悅意蓮華自在王。
  20. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫毫相莊嚴,形狀像半月,安住在須彌山摩尼華海上面,一切莊嚴熾盛光摩尼王雲遍覆在它的上頭,有二十個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作清淨眼。」

第十海 天城寶堞香水海:世界種燈焰光明

「諸位佛子!從這個金剛寶聚香水海順著右旋的方向轉過去,接著又有一個香水海,名叫天城寶堞;這海上的世界種,名叫燈焰光明;是以普示一切平等法輪音為它的體性的。

  1. 這一海的世界種裡面,最下方有一個世界,名叫寶月光焰輪,形狀像一切莊嚴具,安住在一切寶莊嚴華海上面,瑠璃(青色寶)色師子座雲遍覆在它的上頭,有佛剎微塵數那麼多的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作日月自在光。
  2. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫須彌寶光,那裡的佛,佛號叫作無盡法寶幢。
  3. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫眾妙光明幢,那裡的佛,佛號叫作大華聚。
  4. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫摩尼光明華,那裡的佛,佛號叫作人中最自在。
  5. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫普音,那裡的佛,佛號叫作一切智遍照。
  6. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫大樹緊那羅音,那裡的佛,佛號叫作無量福德自在龍。
  7. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無邊淨光明,那裡的佛,佛號叫作功德寶華光。
  8. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫最勝音,那裡的佛,佛號叫作一切智莊嚴。
  9. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫眾寶間飾,那裡的佛,佛號叫作寶焰須彌山。
  10. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫清淨須彌音,那裡的佛,佛號叫作出現一切行光明。
  11. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫香水蓋,那裡的佛,佛號叫作一切波羅蜜無礙海。
  12. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫師子華網,那裡的佛,佛號叫作寶焰幢。
  13. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫金剛妙華燈,那裡的佛,佛號叫作一切大願光。
  14. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫一切法光明地,那裡的佛,佛號叫作一切法廣大真實義。
  15. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫真珠末平坦莊嚴,那裡的佛,佛號叫作勝慧光明網。
  16. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫瑠璃華,那裡的佛,佛號叫作寶積幢。
  17. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫無量妙光輪,那裡的佛,佛號叫作大威力智海藏。
  18. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫明見十方,那裡的佛,佛號叫作淨修一切功德幢。
  19. 從這裡再往上,超過佛剎微塵數那麼多的世界,有一個世界,名叫可愛樂梵音,形狀像佛手,安住在寶光網海上面,菩薩身一切莊嚴雲遍覆在它的上頭,有二十個佛剎微塵數的世界圍繞著它,這個世界是純一清淨的,那裡的佛,佛號叫作普照法界無礙光。」

Sea One · The Fragrant-Water Ocean Treasury of Flames Free from Defilement: The World-Seed Universally Illumining Whirl of Lands

(At that time Samantabhadra Bodhisattva once again addressed the great assembly of the Dharma gathering, saying — the ten oceans that follow are all spoken straight through within this one utterance, and nowhere in the middle of the text does “at that time” begin again:)

“Sons of the Buddha! Going eastward from that Fragrant-Water Ocean Boundless Wondrous Flower Light, next there is a fragrant-water ocean, named Treasury of Flames Free from Defilement; a great lotus wells up in this ocean, named Wondrously Adorned with All Fragrant Maṇi Kings (a maṇi is the jewel-pearl that can produce every kind of treasure); and a world-seed rests upon that great lotus, named Universally Illumining Whirl of Lands, and this world-seed has as its substance the roaring sound of bodhisattva practice (a world-seed = one whole cluster of worlds piled one above another; its ‘substance’ is not earth and stone but a kind of sound).

  1. Within the world-seed of this ocean, at the very lowest place there is a world named Palace-Adornment Banner, its shape is four-square, resting upon the Ocean of All Jewel Adornments, with clouds of lotus-light nets everywhere covering it above, with worlds as many as the dust-motes of a buddha-land (grind a single buddha’s land into dust-motes; the number of those motes) encircling it, this world is pure and unmixed (not one place defiled, and not one sentient being in an evil destiny), and the buddha there is named Universal Illumination by the Light Between the Brows.
  2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Treasury of Virtue-Flowers, its shape is round, resting upon the Ocean of the Stamens of All Jewel Flowers, with clouds of pearl banners and lion seats everywhere covering it above, with worlds twice the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Insight of the Boundless Ocean of All Dharmas.
  3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wheel of the Wondrous Fragrance of Good Transformation, its shape is like a vajra, resting upon the Ocean of the Bell-Nets of All Jewel Adornments, with clouds of round haloes of every kind of adornment everywhere covering it above, with worlds three times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Radiance of the Marks of Merit Everywhere Illumining.
  4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Radiance of Wondrous Form, its look is like a maṇi-jewel wheel, resting upon the Fragrant-Water Ocean of Boundless-Coloured Jewels, with clouds of universally radiant pearl towers everywhere covering it above, with worlds four times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Good Retinue Arising, Universally Illumining.
  5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Good Canopy-Covering, its look is like a lotus, resting upon the Vajra Fragrant-Water Ocean, with clouds of dust-free radiant fragrant water everywhere covering it above, with worlds five times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Inexhaustible Insight of Dharma-Joy.
  6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Śrī Flower-Light Wheel, its shape is triangular, resting upon the Ocean Adorned with All Firm Jewels, with clouds of the radiance of bodhisattvas’ maṇi crowns everywhere covering it above, with worlds six times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Cloud of Pure Universal Radiance.
  7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Lotus Adornment, its shape is like a half-moon, resting upon the Ocean of All Lotus Adornments, with clouds of all jewel flowers everywhere covering it above, with worlds seven times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Pure Eye of the Flower of Merit.
  8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Undefiled Flame Adornment, its look is like ranks of jewel lamps, resting upon the Ocean of the Treasury of Jewel Flames, with clouds of every kind of body that constantly rain fragrant water everywhere covering it above, with worlds eight times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Unconquerable Power of Insight.
  9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Brahmā Sound, its shape is like the svastika (the anciently transmitted mark of auspicious revolving), resting upon the Ocean of Jewel-Robe Banners, with clouds of curtains adorned with all flowers everywhere covering it above, with worlds nine times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Vast Eyes Like the Pure Moon in the Sky.
  10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sounds and Voices Numerous as Motes of Dust, its look is like Indra’s net (the pearl net of Śakra’s heavenly palace, a pearl knotted at every mesh, each pearl mirroring every other), resting upon the Ocean of All Jewel Waters, with clouds of jewelled canopies of all music everywhere covering it above, with worlds ten times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Golden Sumeru (the mountain at the very centre of a small world-system) Lamp.
  11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Colour Adornment, its shape is like the svastika, resting upon the Ocean of Jewel Kings in the form of Śakra (the likeness of Śakra, lord of the devas), with clouds of sunlight flowers everywhere covering it above, with worlds eleven times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Far-Shining Wisdom of the Radiance of the Dharma Realm.
  12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Golden Wondrous Light, its look is like a vast city wall, resting upon the Ocean of All Jewel Adornments, with clouds of jewel flowers of the place of enlightenment everywhere covering it above, with worlds twelve times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Banner of the Jewel Lamp Everywhere Illumining.
  13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universally Illumining Radiance-Wheel, its look is like a flower-whirl, resting upon the Ocean of Whirling Jewel Robes, with clouds of jewel-king towers of the Buddha’s voice everywhere covering it above, with worlds thirteen times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Lotus Flame Universally Illumining.
  14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Treasury Adornment, its look is like the four continents (the four great continents on the four sides of Mount Sumeru), resting upon the Sumeru of Jewelled Necklaces, with clouds of jewel-flame maṇi everywhere covering it above, with worlds fourteen times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Flower of Inexhaustible Blessings Bursting into Bloom.
  15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universally Appearing Like Images in a Mirror, its look is like the body of an asura (one of the six destinies, fierce and mighty in appearance), resting upon the Vajra Lotus Ocean, with clouds of the light and shadow of jewelled crowns everywhere covering it above, with worlds fifteen times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Sound of Ambrosia.
  16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sandalwood Moon, its shape is eight-cornered, resting upon the Ocean of Vajra and Sandalwood Jewels, with clouds of pearl-flower maṇi everywhere covering it above, with worlds sixteen times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Supreme Dharma, Wisdom Without Equal.
  17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Radiance Free from Defilement, its look is like a swirling current of fragrant water, resting upon the Ocean of the Light of Boundless-Coloured Jewels, with clouds of wondrous fragrance and radiance everywhere covering it above, with worlds seventeen times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Sound of the Radiance Universally Illumining Space.
  18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Flower Adornment, its look is like a form that circles round, resting upon the Ocean of All Flowers, with clouds of maṇi of all music everywhere covering it above, with worlds eighteen times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Universally Manifest Supreme Radiance.
  19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Supreme Sound Adornment, its look is like a lion seat, resting upon the Ocean of Golden Lion Seats, with clouds of lion seats of many-coloured lotus treasuries everywhere covering it above, with worlds nineteen times the number of the dust-motes of a buddha-land encircling it, and the buddha there is named Boundless Merit and Renown, Universal Radiance.
  20. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lofty and Supreme Lamp, its look is like the Buddha’s palm, resting upon the Ocean of the Fragrance-Banners of Jewelled Garments, with clouds of jewel-king towers of the everywhere-illumining sun-disc everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Lamp Everywhere Illumining Space.”

Sea Two · The Fragrant-Water Ocean Wheel of Inexhaustible Radiance: The World-Seed Adorned with the Buddha-Banner

“Sons of the Buddha! Going southward from this Fragrant-Water Ocean Treasury of Flames Free from Defilement, next there is a fragrant-water ocean, named Wheel of Inexhaustible Radiance; the world-seed upon this ocean is named Adorned with the Buddha-Banner; and it has as its substance the sound and voice of the ocean of the merit of all buddhas.

  1. Within the world-seed of this ocean, at the very lowest place there is a world named Flower Beloved to Behold, its look is like a jewel wheel, resting upon the Ocean of the Jewel Kings of the Treasury of Maṇi Trees, with clouds of jewel treasuries manifesting the forms of bodhisattvas everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Lotus-Light Joyful Countenance.
  2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Sound, and the buddha there is named Sumeru Jewel Lamp.
  3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light Adorned with Many Jewels, and the buddha there is named Banner of the Sound and Voice of the Dharma Realm.
  4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Fragrance-Treasury Vajra, and the buddha there is named Sound of Radiance.
  5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure and Wondrous Sound, and the buddha there is named Supreme Power of Vigour.
  6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Lotus Adornment, and the buddha there is named Sound of the Thunder-Clouds of the Dharma-City.
  7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Bestowing Peace and Joy, and the buddha there is named Lamp of Wisdom of Great Renown.
  8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Undefiled Net, and the buddha there is named Lion Light, Ocean of Merit.
  9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Flower-Grove Banner Universally Illumining, and the buddha there is named Great Wisdom, Lotus Light.
  10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Measureless Adornment, and the buddha there is named Universal Eye, Banner of the Dharma Realm.
  11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universal-Light Jewel Adornment, and the buddha there is named Supreme Wisdom, Great Caravan Leader.
  12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Flower King, and the buddha there is named Moonlight Banner.
  13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Treasury Free from Defilement, and the buddha there is named Pure Awakening.
  14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel Radiance, and the buddha there is named Omniscience, Lamp of Space.
  15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Producing Jewelled Necklaces, and the buddha there is named Radiance of the Marks of the Ocean of Blessings of the Perfections.
  16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Wheel Covering Everywhere, and the buddha there is named Taming Every Mind of Defiled Attachment and Causing It to Rejoice.
  17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Flower Banner, and the buddha there is named Vast Sound of Merit, Great Renown.
  18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Measureless Adornment, and the buddha there is named Radiance of the Wisdom of Equality, Ocean of Merit.
  19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Banner Adorned with Inexhaustible Light, its look is like a lotus, resting upon the Ocean of All Jewel Nets, with nets of lotus-light maṇi everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Pure Radiance of the Dharma Realm.”

Sea Three · The Fragrant-Water Ocean Light of Vajra-Jewel Flames: The World-Seed Treasury Adorned with Buddha-Light

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Wheel of Inexhaustible Radiance, next there is a fragrant-water ocean, named Light of Vajra-Jewel Flames; the world-seed upon this ocean is named Treasury Adorned with Buddha-Light; and it has as its substance the sound and voice that proclaims the names of all tathāgatas.

  1. Within the world-seed of this ocean, at the very lowest place there is a world named Jewel-Flame Lotus, its look is like the tuft-mark between the brows in the colour of maṇi, resting upon the Ocean of the Swirling Waters of All Jewel Colours, with clouds of towers of all adornments everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Undefiled Jewel Radiance.
  2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Treasury of Light-Flames, and the buddha there is named Light of Unobstructed and Sovereign Wisdom.
  3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Adornment of the Jewel Wheel, and the buddha there is named Radiance of All Jewels.
  4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sandalwood-Tree Flower Banner, and the buddha there is named Radiance of Pure Wisdom.
  5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Adornment of the Buddha-Land, and the buddha there is named Vast Sound of Joy.
  6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Light Adornment, and the buddha there is named Sovereign Wisdom of the Dharma Realm.
  7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Boundless Marks, and the buddha there is named Unobstructed Wisdom.
  8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Flame-Cloud Banner, and the buddha there is named Expounding the Wheel of Non-Retrogression.
  9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure Wheel Adorned with Many Jewels, and the buddha there is named Radiance of the Flower Free from Defilement.
  10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Vast Emergence, and the buddha there is named Unobstructed Wisdom, Sun-Eye.
  11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrously Adorned Vajra Seat, and the buddha there is named Great Radiance of the Wisdom of the Dharma Realm.
  12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universally Adorned with Wisdom, and the buddha there is named King of the Radiance of the Torch of Wisdom.
  13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Deep and Wondrous Sound of the Lotus Pool, and the buddha there is named Omniscience Everywhere Illumining.
  14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Radiance of Every Kind of Colour, and the buddha there is named Cloud of the Flower King of Universal Light.
  15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Jewel Banner, and the buddha there is named Light of Merit.
  16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light of the Tuft-Mark of Maṇi Flowers, and the buddha there is named Cloud of Universal Sound.
  17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Very Deep Ocean, and the buddha there is named Lord of the Sentient Beings of the Ten Directions.
  18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sumeru Light, and the buddha there is named Sound of the Universal Wisdom of the Dharma Realm.
  19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Golden Lotus, and the buddha there is named Treasury of Meritorious Blessings, Universal Radiance.
  20. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Adornment Treasury, its shape is like the svastika, resting upon the Ocean of Trees Adorned with All Fragrant Maṇi, with clouds of pure radiance everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Net of the Radiance of Great Transformation.”

Sea Four · The Fragrant-Water Ocean Adorned with Sapphire Jewels: The World-Seed Light Illumining the Ten Directions

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Vajra-Jewel Flames, next there is a fragrant-water ocean, named Adorned with Sapphire Jewels; the world-seed upon this ocean is named Light Illumining the Ten Directions; this world-seed rests upon clouds of the fragrance of all wondrously adorned lotuses, and it has as its substance the boundless sound and voice of the buddhas.

  1. Within the world-seed of this ocean, at the very lowest place there is a world named Wheel of the Inexhaustible Colour-Treasury of the Ten Directions, its look circles round and about, and it has measureless corners, resting upon the Ocean of All Jewel Treasuries of Boundless Colour, with Indra’s net everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Lotus Eye, Radiance Universally Illumining.
  2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure and Wondrous Adornment Treasury, and the buddha there is named Unsurpassed Insight, Great Lion.
  3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lotus Seat Appearing, and the buddha there is named King of the Radiance Universally Illumining the Dharma Realm.
  4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Banner Sound, and the buddha there is named Great Merit, Universal Renown.
  5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Treasury Adorned with Vajra Jewels, and the buddha there is named Lotus Sun Radiance.
  6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Indra Flower Moon, and the buddha there is named Banner of Wisdom Sovereign in Dharma.
  7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Wheel Treasury, and the buddha there is named Great Delight, Pure Sound.
  8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Sound Treasury, and the buddha there is named Great Strength, Good Caravan Leader.
  9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure Moon, and the buddha there is named Sumeru Light, Power of Wisdom.
  10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Boundless Marks of Adornment, and the buddha there is named Skillful Means and Vow, Pure Moonlight.
  11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Flower Sound, and the buddha there is named Ocean of Dharma, Sound of the Great Vow.
  12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Adornment of All Jewels, and the buddha there is named Marks of the Radiance of the Jewel of Merit.
  13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Firm Ground, and the buddha there is named Beautiful Sound, Supreme Deva.
  14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universal Light, Good Transformation, and the buddha there is named Great Vigour, Insight of Stillness.
  15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Well-Guarded Adorned Practice, and the buddha there is named Joy Arises in Those Who See Him.
  16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sandalwood Jewel-Flower Treasury, and the buddha there is named Universal Illumination by the Light of Profound and Unshakable Wisdom.
  17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Ocean Manifesting Every Kind of Colour and Mark, and the buddha there is named Everywhere Emitting the Radiance of the King of the Inconceivable Ultimate Meaning.
  18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Great Radiance Manifested in the Ten Directions, and the buddha there is named Supreme Merit, Majestic Light Without Peer.
  19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sumeru Cloud Banner, and the buddha there is named Utterly Pure Radiant Eye.
  20. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lotus Universally Illumining, its look is round, resting upon the Ocean of Many Wondrous Fragrant Maṇi of Boundless Colour, with clouds of the adornments of all vehicles everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Sun of Liberation and Vigour.”

Sea Five · The Fragrant-Water Ocean Vajra-Wheel-Adorned Base: The World-Seed Indra's Net Interspersed with Wondrous Jewels

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Adorned with Sapphire Jewels, next there is a fragrant-water ocean, named Vajra-Wheel-Adorned Base; the world-seed upon this ocean is named Indra's Net Interspersed with Wondrous Jewels; and it has as its substance the sound and voice born of Samantabhadra's wisdom.

  1. Within the world-seed of this ocean, at the very lowest place there is a world named Lotus Net, its look is like the shape of Mount Sumeru, resting upon the Ocean of the Mountain-Banners of Many Wondrous Flowers, with clouds of Śakra’s net of maṇi kings of the Buddha’s realm everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Dharma-Body, Universally Awakened Insight.
  2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Inexhaustible Sunlight, and the buddha there is named Supreme Great Awakened Insight.
  3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Everywhere Emitting Wondrous Radiance, and the buddha there is named Great Cloud of Blessings, Inexhaustible Power.
  4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Tree-Flower Banner, and the buddha there is named Boundless Wisdom, Sound of the Dharma Realm.
  5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pearl Canopy, and the buddha there is named Pāramitā, the Lion's Rousing Stretch.
  6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Boundless Sound, and the buddha there is named Omniscience, Wondrous Awakened Insight.
  7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universally Seen Tree Peak, and the buddha there is named Appearing Universally Before Sentient Beings.
  8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light of the Lion's Śakra-Net, and the buddha there is named Undefiled Sun, Cloud of Golden Light-Flames.
  9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Many Jewels Interspersed, and the buddha there is named Śakra's Banner, Supreme Insight.
  10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Ground of Undefiled Radiance, and the buddha there is named All Powers, Pure Moon.
  11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Constantly Issuing the Sound That Praises the Merit of the Buddhas, and the buddha there is named Universally Awakened Insight Like Space.
  12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lofty Flame Treasury, and the buddha there is named Great Cloud-Banner Manifested in the Ten Directions.
  13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light-Adorned Place of Enlightenment, and the buddha there is named Wisdom Without Equal, Universally Illumining.
  14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Producing the Adornments of All Jewels, and the buddha there is named King of Spiritual Powers Who Widely Delivers Sentient Beings.
  15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light-Adorned Wondrous Palace, and the buddha there is named All Aims Accomplished, Vast Insight.
  16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Dust-Free Stillness, and the buddha there is named Never Appearing in Vain.
  17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Maṇi-Flower Banner, and the buddha there is named Delightful Auspicious Sound.
  18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universal Cloud Treasury, its look is like the shape of a tower, resting upon the Fragrant-Water Ocean of Every Kind of Palace, with clouds of all jewel lamps everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Supreme Awakening, King of Spiritual Powers.”

Sea Six · The Fragrant-Water Ocean Lotus Indra's Net: The World-Seed Universally Manifesting the Reflections of the Ten Directions

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Vajra-Wheel-Adorned Base, next there is a fragrant-water ocean, named Lotus Indra's Net; the world-seed upon this ocean is named Universally Manifesting the Reflections of the Ten Directions; this world-seed rests upon the lotuses adorned with all fragrant maṇi, and it has as its substance the sound and voice of the light of the wisdom of all buddhas.

  1. Within the world-seed of this ocean, at the very lowest place there is a world named Jewel Radiance of the Ocean of Sentient Beings, its look is like a treasury of pearls, resting upon the Swirl of the Ocean of All Maṇi Necklaces, with clouds of water-radiance maṇi everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Inconceivable Merit, Universally Illumining Moon.
  2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Fragrance Wheel, and the buddha there is named Banner of Measureless Power.
  3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Light Wheel, and the buddha there is named Light and Sound of the Dharma Realm, Awakening Insight.
  4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Maṇi Banner of the Roaring Voice, and the buddha there is named Lotus Light, Constantly Extending Wondrous Arms.
  5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Utterly Firm Wheel, and the buddha there is named Non-Retrogression, Radiance of the Ocean of Merit.
  6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Adorned with the Light of Many Practices, and the buddha there is named Omniscience, Universally Supreme Honoured One.
  7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lion Seat Universally Illumining, and the buddha there is named Lion Light, Awakened Insight of Measureless Power.
  8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Flame Adornment, and the buddha there is named Pure Wisdom of All Dharmas.
  9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Measureless Lamp, and the buddha there is named Marks Free from Sorrow.
  10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Constantly Hearing the Buddha's Sound, and the buddha there is named Spontaneous Supreme Majestic Light.
  11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure Transformation, and the buddha there is named Golden Lotus Radiance.
  12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universally Entering the Ten Directions, and the buddha there is named Insight of the Rousing Stretch That Contemplates the Dharma Realm.
  13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Blazing Flame, and the buddha there is named Light-Flame Tree, King of the Kiṃnaras (one of the eight kinds of beings, skilled at making song and music).
  14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Fragrance and Light Universally Illumining, and the buddha there is named Fragrant Lamp, King of Good Transformation.
  15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wheel of Measureless Flower-Masses, and the buddha there is named Universally Manifesting the Merit of the Buddhas.
  16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Many Wonders Universally Pure, and the buddha there is named Equality of All Dharmas, King of Spiritual Powers.
  17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Golden Light Ocean, and the buddha there is named Sovereign in the Ten Directions, Great Transformation.
  18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pearl-Flower Treasury, and the buddha there is named Jewel Radiance of the Dharma Realm, Inconceivable Insight.
  19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Śakra's Sumeru Lion Seat, and the buddha there is named Light of Supreme Power.
  20. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Boundless Jewels Everywhere Illumining, its shape is four-square, resting upon the Ocean of Flower Groves, with Śakra’s net of maṇi kings raining down boundless colours everywhere everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Universally Illumining the World, Supreme Sound.”

Sea Seven · The Fragrant-Water Ocean Treasury of Amassed Jewel-Fragrance: The World-Seed Adorned with All Majestic Virtue

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Lotus Indra's Net, next there is a fragrant-water ocean, named Treasury of Amassed Jewel-Fragrance; the world-seed upon this ocean is named Adorned with All Majestic Virtue; and it has as its substance the sound and voice of the Dharma-wheel of all buddhas.

  1. Within the world-seed of this ocean, at the very lowest place there is a world named Every Kind of Production, its shape is like a vajra, resting upon the Vajra Mountain-Banners of Every Kind, with clouds of vajra-jewel light everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Lotus Eye.
  2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sound Delightful to Behold, and the buddha there is named Producing Delight and Joy.
  3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Adornment Banner, and the buddha there is named Omniscience.
  4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Tāla (the tāla tree, on whose leaves one can write) Flower Everywhere Illumining, and the buddha there is named Undefiled, Still and Wondrous Sound.
  5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light of Transformation, and the buddha there is named Moon of the Wisdom of Pure Emptiness.
  6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Many Wonders Interspersed, and the buddha there is named Revealing the Marks of the Dense Clouds of the Ocean of Meritorious Blessings.
  7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Sound and Voice of All Articles of Adornment, and the buddha there is named Cloud of Joy.
  8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lotus Pool, and the buddha there is named Banner of Renown.
  9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Adornment of All Jewels, and the buddha there is named The Rousing Stretch, Eye of Contemplation.
  10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure and Wondrous Flower, and the buddha there is named Inexhaustible Vajra Wisdom.
  11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named City Adorned with Lotuses, and the buddha there is named Sun-Treasury Eye, Universal Radiance.
  12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Measureless Tree Peaks, and the buddha there is named Thunder-Sound of All Dharmas.
  13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sunlight Radiance, and the buddha there is named Revealing Measureless Wisdom.
  14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Resting on a Lotus Leaf, and the buddha there is named Mountain of All Meritorious Blessings.
  15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wind Universally Upholding, and the buddha there is named Root of the Sun's Blazing.
  16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Radiance Made Manifest, and the buddha there is named Body-Light Everywhere Illumining.
  17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Fragrant Thunder-Sound, Vajra Jewels Everywhere Illumining, and the buddha there is named Marks of the Supreme Flower Bursting into Bloom.
  18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Śakra's-Net Adornment, its shape is like a railing (the uprights are called lan, the crosspieces shun — that is, a railing), resting upon the Ocean of All Adornments, with clouds of light-flame towers everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Cloud of Manifested Fearlessness.”

Sea Eight · The Fragrant-Water Ocean Jewel Adornment: The World-Seed Universally Undefiled

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Treasury of Amassed Jewel-Fragrance, next there is a fragrant-water ocean, named Jewel Adornment; the world-seed upon this ocean is named Universally Undefiled; and it has as its substance the voice of the spiritual transformations of the buddha-lands within all motes of dust.

  1. Within the world-seed of this ocean, at the very lowest place there is a world named Pure, Wondrous and Level, its shape is like a jewelled body, resting upon the Ocean of the Light-Wheels of All Jewels, with clouds of every kind of sandalwood, maṇi and pearl everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Hard to Crush, Banner Without Equal.
  2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Blazing Wondrous Adornment, and the buddha there is named Lotus Insight, King of Spiritual Powers.
  3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Subtle and Wondrous Mark-Wheel Banner, and the buddha there is named Great Renown in the Ten Directions, Inexhaustible Light.
  4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Flame-Treasury Maṇi Wondrous Adornment, and the buddha there is named Great Wisdom, All Who See and Hear Rejoice.
  5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Flower Adornment, and the buddha there is named Measureless Power, Supreme Wisdom.
  6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Producing Pure Motes of Dust, and the buddha there is named Surpassing Brahmā.
  7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universal Radiance, Fragrance of Transformation, and the buddha there is named Fragrant Elephant, Vajra Great Might.
  8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Whirl of Radiance, and the buddha there is named Aims Accomplished, Good Renown.
  9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Ocean of Jewelled Necklaces, and the buddha there is named Incomparable Light Universally Illumining.
  10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Flower-Lamp Banner, and the buddha there is named Ultimate Merit, Lamp of Unobstructed Insight.
  11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Skillfully Wrought Adornment, and the buddha there is named Sun of Insight, Pāramitā.
  12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sandalwood Flower, Universal Radiance, and the buddha there is named Boundless Insight, Sound of the Dharma Realm.
  13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Śakra's-Net Banner, and the buddha there is named Lamp-Light Shining Far.
  14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure Flower Wheel, and the buddha there is named Sunlight Radiance of the Dharma Realm.
  15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Great Majestic Blaze, and the buddha there is named Boundless Ocean of Merit, Sound of the Dharma-Wheel.
  16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Lotus Pool of Common Abiding, and the buddha there is named Revealing Entry into Inconceivable Wisdom.
  17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Level Ground, and the buddha there is named King of the Radiance of the Jewel of Merit.
  18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Mass of Fragrant Maṇi, and the buddha there is named Wondrous Adornment of the Inexhaustible Ocean of Meritorious Blessings.
  19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Subtle and Wondrous Radiance, and the buddha there is named Power Without Equal, Universally Pervading Sound.
  20. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universally Firm Adornment Shining in the Ten Directions, its shape is eight-cornered, resting upon the Ocean of Mind-King Maṇi Wheels, with clouds of the curtains of all jewel adornments everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Universal Eye, Great Bright Lamp.”

Sea Nine · The Fragrant-Water Ocean Mass of Vajra Jewels: The World-Seed Practice of the Dharma Realm

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Jewel Adornment, next there is a fragrant-water ocean, named Mass of Vajra Jewels; the world-seed upon this ocean is named Practice of the Dharma Realm; and it has as its substance the sound and voice of the dharma of skillful means of all the bodhisattva grounds.

  1. Within the world-seed of this ocean, at the very lowest place there is a world named Pure Light Shining, its shape is like a string of beads (a string of beads threaded together), resting upon the Ocean of the Bead-Necklaces of All Jewel Colours, with clouds of the radiant maṇi of bodhisattvas’ bead-topknots everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Light of Supreme Merit.
  2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wondrous Canopy, and the buddha there is named Insight Sovereign in Dharma.
  3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Jewel-Adorned Lion Seat, and the buddha there is named The Great Dragon's Deep.
  4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Vajra Seat Appearing, and the buddha there is named Ascending the Lion Seat on the Lotus Dais.
  5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Supreme Sound of the Lotus, and the buddha there is named Light of Wisdom Universally Awakening.
  6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Well Habituated, and the buddha there is named Upholder of the Ground, King of Wondrous Light.
  7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sound of Delight and Joy, and the buddha there is named King of the Dharma-Lamp.
  8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Maṇi-Treasury Indra's Net, and the buddha there is named Not Seen in Vain.
  9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Treasury of the Ground of Many Wonders, and the buddha there is named Flame-Body Banner.
  10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Golden Light Wheel, and the buddha there is named Purifying the Practices of Sentient Beings.
  11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Mount Sumeru Adornment, and the buddha there is named Cloud of All Merit Everywhere Illumining.
  12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Form of Many Trees, and the buddha there is named Marks of Jewel Flowers, Pure Moon Awakening.
  13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Without Terror, and the buddha there is named Supreme Golden Light-Torch.
  14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Dragon-King Banner of Great Renown, and the buddha there is named Contemplating All Dharmas as Equal.
  15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Manifesting Maṇi Colours, and the buddha there is named Sun of Transformation.
  16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Light-Flame Lamp Adornment, and the buddha there is named Jewel-Canopy Light Universally Illumining.
  17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Fragrance-Light Cloud, and the buddha there is named Insight of Reflection.
  18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Without Enmity, and the buddha there is named Vigour, Ocean of Supreme Insight.
  19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Radiance-Banner of All Articles of Adornment, and the buddha there is named Universally Manifesting the Delightful Lotus, Sovereign King.
  20. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Tuft-Mark Adornment, its shape is like a half-moon, resting upon the Ocean of the Maṇi Flowers of Mount Sumeru, with clouds of maṇi kings of blazing light of all adornments everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Pure Eye.”

Sea Ten · The Fragrant-Water Ocean Jewelled Battlements of the Heavenly City: The World-Seed Radiance of Lamp-Flames

“Sons of the Buddha! Turning round in the direction of the rightward whirl from this Fragrant-Water Ocean Mass of Vajra Jewels, next there is a fragrant-water ocean, named Jewelled Battlements of the Heavenly City; the world-seed upon this ocean is named Radiance of Lamp-Flames; and it has as its substance the sound of the Dharma-wheel that universally shows the equality of all.

  1. Within the world-seed of this ocean, at the very lowest place there is a world named Jewel-Moon Light-Flame Wheel, its shape is like all the articles of adornment, resting upon the Ocean of the Flowers of All Jewel Adornments, with clouds of lion seats of the colour of beryl (a blue-green jewel) everywhere covering it above, with worlds as many as the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Sun and Moon, Sovereign Light.
  2. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Sumeru Jewel Light, and the buddha there is named Inexhaustible Dharma-Jewel Banner.
  3. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Banner of Many Wondrous Radiances, and the buddha there is named Great Flower-Mass.
  4. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Maṇi Radiance Flower, and the buddha there is named Most Sovereign Among Humans.
  5. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Universal Sound, and the buddha there is named Omniscience Universally Illumining.
  6. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Great Tree, Sound of the Kiṃnaras, and the buddha there is named Measureless Meritorious Blessings, Sovereign Dragon.
  7. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Boundless Pure Radiance, and the buddha there is named Light of the Jewel Flower of Merit.
  8. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Supreme Sound, and the buddha there is named Adornment of Omniscience.
  9. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Many Jewels Interset, and the buddha there is named Jewel-Flame Mount Sumeru.
  10. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Pure Sumeru Sound, and the buddha there is named Radiance Manifesting All Practices.
  11. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Fragrant-Water Canopy, and the buddha there is named Unobstructed Ocean of All Pāramitās.
  12. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Lion Flower Net, and the buddha there is named Jewel-Flame Banner.
  13. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Vajra Wondrous Flower-Lamp, and the buddha there is named Light of All Great Vows.
  14. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Ground of the Radiance of All Dharmas, and the buddha there is named The Vast and Real Meaning of All Dharmas.
  15. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Level Adornment of Pearl Dust, and the buddha there is named Net of the Radiance of Supreme Insight.
  16. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Beryl Flower, and the buddha there is named Jewel-Heap Banner.
  17. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Wheel of Measureless Wondrous Light, and the buddha there is named Great Majestic Power, Treasury of the Ocean of Wisdom.
  18. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Clearly Seeing the Ten Directions, and the buddha there is named Banner of the Pure Cultivation of All Merit.
  19. Going up from here, past worlds as many as the dust-motes of a buddha-land, there is a world named Delightful Brahmā Sound, its shape is like the Buddha’s hand, resting upon the Ocean of Jewel-Light Nets, with clouds of all the adornments of the bodies of bodhisattvas everywhere covering it above, with worlds twenty times the number of the dust-motes of a buddha-land encircling it, this world is pure and unmixed, and the buddha there is named Unobstructed Light Everywhere Illumining the Dharma Realm.”
義疏Exposition

這一段是誰在說,說給誰聽

整段只有一個說話的人:普賢菩薩。經文起頭一句「爾時,普賢菩薩復告大眾言」,這一句管到本卷結束——底下十片香水海,一海接一海,中間再沒有另起一次「爾時」,也沒有第二個人插話,沒有問答,沒有偈頌。所以讀的時候要記住:這不是十段,是一口氣說下來的一段話。

聽的人是「諸佛子」,也就是坐在菩提場法會裡的海會大眾。經文沒有點出任何一位具名的聽者。

先問一句:普賢為什麼要這樣說?答案在前一段。前一段已經立好了架子——風輪托著香水海,香水海裡湧出大蓮華,大蓮華上安著世界種。架子立好了,這一段就是把架子上的東西一件一件點出來。點的方式極其規矩,規矩到讀者第一眼會以為是一張清單。它確實是清單;但清單的體例本身就是教法,這是本段最容易被讀漏的地方。

排一個誤:這一段不是『介紹十個地名』。它是把『一個世界該用哪幾件事來認』這件事,示範了一百九十四次。

一重世界的門牌:七件事

澄觀科這一段時,開出了一重世界的完整格式,他說:這第一海的二十重當中,每一重都有七件事——一是相去遠近,二是剎名,三是形狀,四是所依,五是上覆,六是眷屬,七是佛號;有的還說體、說清淨,那就成了八件或九件。

七件事逐條看,是這樣的:

  • 相去遠近——經文作「此上過佛剎微塵數世界」。上一重與這一重隔多遠。
  • 剎名——『有世界,名:某某』。這個世界叫什麼。
  • 形狀——「其形四方」「狀如蓮華」之類。這個世界長什麼樣子。
  • 所依——『依某某海住』。這個世界安在什麼上面。
  • 上覆——『某某雲彌覆其上』。這個世界頭頂上罩著什麼。
  • 眷屬——『幾佛剎微塵數世界圍遶』。有多少世界圍著它。
  • 佛號——『佛號:某某』。這個世界裡的佛,名號是什麼。

先問後答:為什麼要開這七件?因為這七件把一個世界的『上下、左右、內外』都交代完了。相去遠近是豎的,眷屬是橫的,所依與上覆是下與上,形狀是它自己的相,剎名與佛號是它的身分與主人。少一件,這個世界就認不全。

排一個誤:這七件不是七種功德,也不是七個修行階位。它是認一個世界的七個欄位,像門牌上的行政區、路名、號碼。把它讀成功德,就會去問『哪一件最高』——經文沒有這個意思。

落地處:讀華嚴讀到暈,多半是因為只看見一堆名字在滾。抓住這七欄,一百九十四重就從一團霧變成一張可以逐格填的表。

第一件事為什麼在第一重缺席

每一海的第一重,都沒有「相去遠近」那一欄。經文在那裡只說「此中最下方」——最下面那一層。

澄觀說得很直白:這第一重沒有「去遠近」,只有「最下方」這句話而已;文意本來就清楚,有難處再解釋。

先問後答:為什麼沒有?因為「相去遠近」是拿來說『離下面那一重多遠』的;第一重底下沒有東西,也就無從說遠近。這不是脫文,是格式本身在第一格自動少一欄。

排一個誤:不要因為第一重少一欄,就推論第一重比較簡略。恰恰相反——第二至第十海裡,第一重與最末一重正是唯二把形狀、所依、上覆、眷屬統統說全的兩重(第一海例外,它二十重逐重都說全)。澄觀因此說:二十重當中,第一重的文有七件事,最後一重的文有八件(多了「純一清淨」),中間各重就只有三件——相去、數量、剎名與佛號;其餘八海都照這個樣子。

落地處:讀到中間那些只有名字和佛號的短句,不必疑心經文漏了;那是體例。

「二十重」這三個字,經裡一次也沒出現

這一點必須說清楚,否則後面全走樣。

「二十重」是疏家與論家的話。澄觀科這一段時說「有二十重,下九海例然」;李通玄在《新華嚴經論》裡總結本卷,說這一卷經統共有十個二十重的世界種,繞著中心的那個世界種,合起來是十一個二十重的世界種。這兩處都是古德在數,不是經在說。

經文自己怎麼說的?經文一重一重往上排,排完就換下一片海,從頭到尾沒有標過總數。澄觀自己也點明了這件事,他說:這裡的文沒有標結大數,照著前例推知就是了。

先問後答:那「二十重」這個說法算不算數?算——它是古德讀出來的體例,而且對第一海完全吻合。但要分清楚:這是疏家歸納的格式名,不是經文的自名。

排一個誤:不要拿「二十重」去反過來要求經文每一海都排滿二十。下一節就要說到,經文自己並不整齊。

重數的實計:一百九十四重,四海未滿二十

把十片海逐重數過,數目是這樣的——第一海二十、第二海十九、第三海二十、第四海二十、第五海十八、第六海二十、第七海十八、第八海二十、第九海二十、第十海十九,總共一百九十四重。

第二、第五、第七、第十這四海,未滿二十。

先問後答:這是抄漏了嗎?經文本身就是這樣,這一點只能據實記下。澄觀科到這裡時,只說『其餘八海都照這個樣子』,並沒有另外記下哪一海缺了幾重。他確實說過『諸梵本中都同樣缺這一段』,也說過『多半是梵本脫落,後人補注時看錯了相似的貝葉』——但那兩句話指的是下一卷的事:第五海所管的九海只列了九個就結文了,以及最靠近輪圍山那一海的一段文字。那是另一段的闕,不是這十片海的重數。

所以此處的處理是:兩件事分開記,不合成一件,也不代澄觀對這一段下判斷。 經文實計如此,古德未判,並錄不判。

排一個誤:不要為了讓數字好看,就說『應該是二十重,只是經文省略了』。經文沒有說省略,澄觀也沒有這樣說。寫實,比補齊重要。

落地處:讀經遇到數目對不上,第一步是回去數,第二步是查古德有沒有說過,第三步——如果古德沒說,就照實記著。這比任何一種圓場都可靠。

十片海怎麼排:東、南,然後一路右旋

方位語逐條數過:第一海說「東」,第二海說「南」,第三海到第十海一律說「右旋」。

澄觀解釋這個不齊:第三海以下只說右旋、不說南,是因為十片海像一個環,圍著中央那片海轉,所以不能說它正在南方。他還打了個比方——好比拿十個碟子繞著一個盤子擺,方位一看就明白。

他還指出一件文法上的事:這底下九片海,文字都分兩截,先牒出前一片海當作方位的依據,然後才說『有香水海』如何如何;經文從來不牒中央那片海當作被繞的對象,所以才會說「南」。

先問後答:既然是環繞,為什麼第一海還說「東」、第二海還說「南」?因為前兩片海還在能用方位詞交代的位置上;一旦繞過去,正南正北就都不準了,只好改說「右旋」。經文的用語隨著位置改變而改變,這本身就是誠實。

排一個誤:十片海不是排成一條直線往東南延伸。它是一個環。讀成直線,後面「右旋」八次就會變成八次莫名其妙的轉彎。

落地處:讀華嚴的世界安布,方位詞要當作「關係」讀,不要當作『座標』讀。

剎的體不是土,是聲

每一片海的世界種,經文都給它標一個「體」。十片海的十個體是這樣的——菩薩行吼音、一切佛功德海音聲、稱說一切如來名音聲、無邊佛音聲、普賢智所生音聲、一切佛智光音聲、一切佛法輪音聲、一切微塵中佛剎神變聲、一切菩薩地方便法音聲、普示一切平等法輪音。

十個體,逐條數過:七個作「音聲」,兩個作「音」,一個作「聲」。沒有一個是地、水、火、風。

先問後答:世界的「體」怎麼會是聲音?「體」在這裡不是材料,是這一叢世界所以成立的所依。經文的意思是:這一整叢世界,是由菩薩的行、佛的功德、如來的名號、普賢的智所發出的音聲支撐起來的。世界不是先有一塊土,再在土上發生佛法;是佛法之聲在先,世界依之而立。

排一個誤:不要把『以音聲為體』讀成『這個世界裡常常有好聽的聲音』。那是講環境;經文講的是所依。

再看一處佐證:第一海第十三重「佛音聲寶王樓閣雲彌覆其上」,第五海第一重「佛境界摩尼王帝網雲而覆其上」——連罩在世界頭頂上的,都是佛的音聲、佛的境界。而每一重的最末一欄,必定是「佛號」。體是佛聲,覆是佛境,主是佛——依報與正報在同一句話裡來回穿插,這是本段最硬的一處經據。

落地處:這一節是整段的眼。前面七欄是形式,這一欄是骨。讀者若只記得一件事,就記這件:華藏世界的世界,是聲音撐起來的。

形狀那一欄:十九種形,四種說法

只有第一海是逐重都說形狀的。第二到第十海,只有頭一重和最末一重說形狀,中間全部略去。

第一海二十重逐重都說形,相異者十九種:四方、周圓、金剛、摩尼寶輪、蓮華、三角、半月、寶燈行列、卐字、因陀羅網、卐字、廣大城廓、華旋、四洲、阿脩羅身、八隅、香水漩流、旋遶之形、師子之座、佛掌。(其中卐字兩見。)

說法有四式:『其形某某』與『形如某某』是直斷其形,多用在幾何式的形狀上;『狀如某某』與『其狀猶如某某』是明白取譬,多用在物象上。

先問後答:為什麼世界會有形狀?而且是這麼雜的形狀?因為華藏世界不是一種模子印出來的。經文用十九種互不相干的形——有幾何的,有花木的,有人身的,有器物的——就是要讓讀者放棄『世界應該長成某個標準樣子』的成見。

排一個誤:形狀不是等級。四方不比三角高,佛掌不比蓮華妙。它們是並列的十九種,不是十九級。

落地處:其中第十四重「狀如四洲」一句,澄觀特別停下來解釋。他說:水中可以住人的地方叫作洲;照《俱舍》所說,東洲像半月、南洲像車、西洲像滿月、北洲是正四方;四洲的形狀本來各不相同,經文卻說「如四洲」,那就是說這個世界整個看起來就像我們這個世界。——這是全段唯一一處,古德把一個遙遠世界的形狀,接回到讀者自己腳下這一塊。

帝網在這一段出現了十一次

「因陀羅網」與「帝網」是同一個東西——帝釋天宮的珠網,網目上結著珠子,珠珠互相映現。這一段裡,它出現了十一次,而且每次身分都不同:

有時是世界的形狀(第一海第十重「其狀猶如因陀羅網」),有時是罩在世界上頭的東西(第四海第一重「因陀羅網而覆其上」),有時是世界種的名字(第五海「妙寶間錯因陀羅網」),有時是整片香水海的名字(第六海「蓮華因陀羅網」),還有四次是世界自己的名字(師子帝網光、帝網莊嚴、帝網幢、摩尼藏因陀羅網)。

先問後答:同一個東西,怎麼會一會兒是形狀、一會兒是名字、一會兒是遮蓋物?因為帝網這個譬喻本身說的就是『彼此互相映現、彼此互為對方的內容』。它出現在哪一欄都合適,正是它要表達的意思。

排一個誤:不要把這十一次當成經文用詞貧乏。這是一個譬喻在自己身上示範自己。

落地處:讀到「帝網」二字時,不妨停一下,看它這次坐在哪一欄——這比記住它的定義有用得多。

眷屬與「純一清淨」:兩欄不同的規矩

眷屬那一欄在第一海是逐重遞增的:第一重「佛剎微塵數世界圍遶」,第二重「二佛剎微塵數」,第三重「三佛剎微塵數」……一路數到第二十重「二十佛剎微塵數」。第二到第十海,則只有頭一重與末一重有這一欄,末一重一律是「二十佛剎微塵數」。

先問後答:眷屬為什麼越上面越多?經文沒有給理由。可以看見的是:越往上,被圍繞的規模越大——這一欄本身就是一個往上開展的動作。

「純一清淨」那一欄規矩不同。全段二十五見:第一海七見(第一、四、七、十、十三、十六、二十重),第二到第十海各二見(頭一重與末一重)。澄觀說得明白:這一欄不是七件事的常項,是「或有說體、或說清淨」的增文,說了就成八件、九件。

排一個誤:沒有標「純一清淨」的世界,不等於那個世界不清淨。經文只是沒有在那一欄寫字。欄位空著,不是內容為否定。 這是讀一切清單體經文都要守住的一條。

佛號那一欄怎麼讀

每一重的最後一欄,一定是佛號。一百九十四重,就是一百九十四個佛號,一個不重。

澄觀在略過第三至第十海時說了一句話:那八片海的文字都好懂;至於想要解釋剎中佛名的人,倒是很值得用心。——他自己沒有逐一解釋,卻明白說了這裡有東西可以參。

先問後答:這些佛號該怎麼讀?看它們的構成就知道:眉間光遍照、一切無邊法海慧、功德相光明普照、法喜無盡慧……以末一字論,最多的幾類是明、音、慧、照、幢、光。佛號在這裡不是姓名,是那個世界所顯的那一分佛德。

排一個誤:不必逐個去查這些佛號的來歷。它們大多只在這裡出現一次。經文列它們,是要讓讀者看見『處處有佛,而佛德處處不同』。

落地處:讀這一段最好的方式,可能不是讀懂每一個名字,而是讓一百九十四個佛號從眼前流過去一遍,然後發現——沒有一個世界是沒有佛的。

第一海 離垢焰藏香水海:樣本之海,七事俱全

第一海是十片海的頭一片,也是十片裡唯一逐重都把形狀、所依、上覆、眷屬說全的一片。它的位置在中央那片無邊妙華光香水海的東邊;海名離垢焰藏,海裡湧出一朵大蓮華,名叫一切香摩尼王妙莊嚴——十片海裡,只有這一片明說了大蓮華,而且給了名字。世界種名叫遍照剎旋,以菩薩行吼音為體。

先問後答:為什麼只有第一海說得這麼全?因為它是樣本。澄觀正是拿這一海立出七事的格式,然後說『下面九片海照這個樣子』。後面九片海之所以敢略,是因為第一海已經把格式演過一遍。

排一個誤:不要以為第一海比別的海尊貴。它的詳,是體例上的詳,不是地位上的高。

這一海裡有兩重特別值得停:第十重微塵數音聲,形狀「其狀猶如因陀羅網」——世界本身長得像帝網;第十四重寶藏莊嚴,形狀「狀如四洲」——澄觀在此引《俱舍》四洲之形,說這個世界「全似此界」,也就是像我們現在住的這個。一遠一近,都在這一海。

重世界名佛號
1宮殿莊嚴幢眉間光遍照
2德華藏一切無邊法海慧
3善變化妙香輪功德相光明普照
4妙色光明善眷屬出興遍照
5善蓋覆法喜無盡慧
6尸利華光輪清淨普光明雲
7寶蓮華莊嚴功德華清淨眼
8無垢焰莊嚴慧力無能勝
9妙梵音廣大目如空中淨月
10微塵數音聲金色須彌燈
11寶色莊嚴迥照法界光明智
12金色妙光寶燈普照幢
13遍照光明輪蓮華焰遍照
14寶藏莊嚴無盡福開敷華
15如鏡像普現甘露音
16栴檀月最勝法無等智
17離垢光明遍照虛空光明音
18妙華莊嚴普現勝光明
19勝音莊嚴無邊功德稱普光明
20高勝燈普照虛空燈

第二海 無盡光明輪香水海:略而不減:中間十七重只留名與號

第二海在第一海的南邊,海名無盡光明輪,世界種名佛幢莊嚴,以一切佛功德海音聲為體。逐重實計十九重。

這一海開始,體例就收緊了:只有第一重愛見華與最末一重無盡光莊嚴幢說了形狀、所依、上覆與眷屬,中間十七重一律只留剎名與佛號。澄觀所謂「中間唯三」,從這一海起就是常態。

先問後答:這樣一路略下去,讀者還能得到什麼?得到的是密度。經文把描寫收掉,剩下的是一串接一串的世界名與佛號——像在快速翻過一疊門牌。略,不是省事,是讓數量本身變成內容。

排一個誤:這一海只有十九重,不要在心裡自動補成二十。前面已經說過:經文如此,古德未判,照實記著。

從這一海往下,讀法可以換一種:不必逐重停,讓名字連著滾過去,滾到末一重「二十佛剎微塵數世界圍遶」時再停——那是這一叢世界的頂。

重世界名佛號
1愛見華蓮華光歡喜面
2妙音須彌寶燈
3眾寶莊嚴光法界音聲幢
4香藏金剛光明音
5淨妙音最勝精進力
6寶蓮華莊嚴法城雲雷音
7與安樂大名稱智慧燈
8無垢網師子光功德海
9華林幢遍照大智蓮華光
10無量莊嚴普眼法界幢
11普光寶莊嚴勝智大商主
12華王月光幢
13離垢藏清淨覺
14寶光明一切智虛空燈
15出生寶瓔珞諸度福海相光明
16妙輪遍覆調伏一切染著心令歡喜
17寶華幢廣博功德音大名稱
18無量莊嚴平等智光明功德海
19無盡光莊嚴幢法界淨光明

第三海 金剛寶焰光香水海:體與文重合的一海

第三海起,方位語改成「右旋」,不再說東南。海名金剛寶焰光,世界種名佛光莊嚴藏,以稱說一切如來名音聲為體。逐重實計二十重。

「稱說一切如來名」為體——這是十個體裡最直白的一個:這一叢世界,是由『唸出諸佛名號』這件事撐起來的。而這一海底下二十重,恰恰就是二十個佛號。體與文,在這一海上重合了。

先問後答:這是巧合嗎?經文沒有說。可以看見的是:這一海的體,正是這一海整段文字在做的事。

第一重寶焰蓮華,形狀「其狀猶如摩尼色眉間毫相」——像佛眉間白毫的那一點光色。末一重寶莊嚴藏,「形如卐字」。從一點毫光起,到一個卐字止。

落地處:讀不動這些名字的時候,可以只做一件事——把二十個佛號唸過去。這一海的體,本來就是這麼立的。

重世界名佛號
1寶焰蓮華無垢寶光明
2光焰藏無礙自在智慧光
3寶輪妙莊嚴一切寶光明
4栴檀樹華幢清淨智光明
5佛剎妙莊嚴廣大歡喜音
6妙光莊嚴法界自在智
7無邊相無礙智
8焰雲幢演說不退輪
9眾寶莊嚴清淨輪離垢華光明
10廣大出離無礙智日眼
11妙莊嚴金剛座法界智大光明
12智慧普莊嚴智炬光明王
13蓮華池深妙音一切智普照
14種種色光明普光華王雲
15妙寶幢功德光
16摩尼華毫相光普音雲
17甚深海十方眾生主
18須彌光法界普智音
19金蓮華福德藏普光明
20寶莊嚴藏大變化光明網

第四海 帝青寶莊嚴香水海:兩處與眾不同的一海

第四海海名帝青寶莊嚴,世界種名光照十方。這一海有兩處與眾不同。

第一處:它的世界種明說了所依——「依一切妙莊嚴蓮華香雲住」。十片海裡,只有這一海與第六海的世界種說了所依。澄觀早已料到這個不齊,他說:第二海以下有的沒有蓮華,是因為前面總說世界種時就講過——有的依蓮華住,有的依海住,所以這裡才會有的有、有的沒有。

第二處:這一海第一重的起句作「於此最下方」,而其餘九海都作「此中最下方」。全段一百九十四重,只有這一處用「於此」。經文如此,不改。

第一重十方無盡色藏輪,形狀是「其狀周迴,有無量角」——繞著轉一圈,有數不清的角;頭上罩的正是因陀羅網。末一重蓮華遍照,「其狀周圓」。從無量角到周圓,一海之內首尾相對。

排一個誤:「有無量角」不是說它是個多邊形。經文用的是「周迴」——是一個轉著的、角數說不盡的相,不是一個可以畫出來的多邊形。

重世界名佛號
1十方無盡色藏輪蓮華眼光明遍照
2淨妙莊嚴藏無上慧大師子
3出現蓮華座遍照法界光明王
4寶幢音大功德普名稱
5金剛寶莊嚴藏蓮華日光明
6因陀羅華月法自在智慧幢
7妙輪藏大喜清淨音
8妙音藏大力善商主
9清淨月須彌光智慧力
10無邊莊嚴相方便願淨月光
11妙華音法海大願音
12一切寶莊嚴功德寶光明相
13堅固地美音最勝天
14普光善化大精進寂靜慧
15善守護莊嚴行見者生歡喜
16栴檀寶華藏甚深不可動智慧光遍照
17現種種色相海普放不思議勝義王光明
18化現十方大光明勝功德威光無與等
19須彌雲幢極淨光明眼
20蓮華遍照解脫精進日

第五海 金剛輪莊嚴底香水海:帝網三見,說者之智為體

第五海海名金剛輪莊嚴底,世界種名妙寶間錯因陀羅網,以普賢智所生音聲為體。逐重實計十八重——是十片海裡最少的兩片之一。

這一海的名字本身就是一張網:世界種叫「妙寶間錯因陀羅網」,第一重蓮華網頭上罩的是「佛境界摩尼王帝網雲」,第八重的世界名叫「師子帝網光」。一海之內,帝網三見。

先問後答:世界種以「普賢智所生音聲」為體,這是什麼意思?普賢是本段唯一的說話人。他所說的這一叢世界,其體正是他的智所生的音聲——說者、所說、所說之物的體,在這一海上是同一件事。

排一個誤:這不是說普賢創造了這片世界。經文說的是「體」,是所依,不是製造。

第一重蓮華網,形狀「其狀猶如須彌山形」;末一重普雲藏,「其狀猶如樓閣之形」。一山一樓,都是可以住人的形。

重世界名佛號
1蓮華網法身普覺慧
2無盡日光明最勝大覺慧
3普放妙光明大福雲無盡力
4樹華幢無邊智法界音
5真珠蓋波羅蜜師子頻申
6無邊音一切智妙覺慧
7普見樹峯普現眾生前
8師子帝網光無垢日金色光焰雲
9眾寶間錯帝幢最勝慧
10無垢光明地一切力清淨月
11恒出歎佛功德音如虛空普覺慧
12高焰藏化現十方大雲幢
13光嚴道場無等智遍照
14出生一切寶莊嚴廣度眾生神通王
15光嚴妙宮殿一切義成廣大慧
16離塵寂靜不唐現
17摩尼華幢悅意吉祥音
18普雲藏最勝覺神通王

第六海 蓮華因陀羅網香水海:影:十方都現在這裡

第六海海名蓮華因陀羅網,世界種名普現十方影,以一切佛智光音聲為體。世界種「依一切香摩尼莊嚴蓮華住」——這是十片海裡第二處明說世界種所依的地方。

世界種名叫「普現十方影」,這四個字值得停一下。影,是照出來的,不是自己立著的。十方的影都普現於此——這與帝網之喻是同一件事:珠珠互映,每一顆珠子裡都有其餘一切珠子的影。而這一海的海名,恰恰就叫蓮華因陀羅網。

先問後答:「影」會不會是說這些世界不真實?經文沒有這樣說。它說的是「普現」——十方都現在這裡。重點在能現,不在虛實。

第一重眾生海寶光明,形狀「其狀猶如真珠之藏」;末一重無邊寶普照,「其形四方」,頭上罩的是「普雨無邊色摩尼王帝網」。第一海的第一重也是「其形四方」——十片海走到這裡,形狀繞回了起點。

重世界名佛號
1眾生海寶光明不思議功德遍照月
2妙香輪無量力幢
3妙光輪法界光音覺悟慧
4吼聲摩尼幢蓮華光恒垂妙臂
5極堅固輪不退轉功德海光明
6眾行光莊嚴一切智普勝尊
7師子座遍照師子光無量力覺慧
8寶焰莊嚴一切法清淨智
9無量燈無憂相
10常聞佛音自然勝威光
11清淨變化金蓮華光明
12普入十方觀法界頻申慧
13熾然焰光焰樹緊那羅王
14香光遍照香燈善化王
15無量華聚輪普現佛功德
16眾妙普清淨一切法平等神通王
17金光海十方自在大變化
18真珠華藏法界寶光明不可思議慧
19帝釋須彌師子座勝力光
20無邊寶普照遍照世間最勝音

第七海 積集寶香藏香水海:所依不必是海

第七海海名積集寶香藏,世界種名一切威德莊嚴,以一切佛法輪音聲為體。逐重實計十八重,與第五海同為最少。

這一海的第一重種種出生,所依是「依種種金剛山幢住」——不是依海,是依山幢。全段有「所依」一欄者共三十八處,其中不以「海」字收的只有三處——第一海第十四重「依寶瓔珞須彌住」、第六海第一重「依一切摩尼瓔珞海漩住」,與此處的「依種種金剛山幢住」。

先問後答:所依這一欄為什麼會變?因為經文從來沒有規定世界一定要依海。「所依」問的是『它安在什麼上面』,答案可以是海、可以是山、可以是華、可以是網。欄位固定,填法自由——這正是這一段清單體最要緊的一點。

末一重帝網莊嚴,「形如欄楯」——像一道欄杆。名字是帝網,形狀是欄楯:兩者都是『格子』。

排一個誤:不要把「積集寶香藏」讀成一個倉庫。積集的是香,香在本段是世界所以為淨的標記——前面說過,香水海之所以叫香水海,古德的解釋是為了與染土的鹹苦之海相區別。

重世界名佛號
1種種出生蓮華眼
2喜見音生喜樂
3寶莊嚴幢一切智
4多羅華普照無垢寂妙音
5變化光清淨空智慧月
6眾妙間錯開示福德海密雲相
7一切莊嚴具妙音聲歡喜雲
8蓮華池名稱幢
9一切寶莊嚴頻申觀察眼
10淨妙華無盡金剛智
11蓮華莊嚴城日藏眼普光明
12無量樹峯一切法雷音
13日光明開示無量智
14依止蓮華葉一切福德山
15風普持日曜根
16光明顯現身光普照
17香雷音金剛寶普照最勝華開敷相
18帝網莊嚴示現無畏雲

第八海 寶莊嚴香水海:體推到微塵裡去

第八海海名寶莊嚴,世界種名普無垢,以一切微塵中佛剎神變聲為體。

這一個體,是十個體裡唯一作「聲」而不作「音聲」的,也是十個裡最曲折的一個:不是佛的音聲,而是『一切微塵之中的佛剎所起的神變之聲』。微塵之中有佛剎,佛剎起神變,神變有聲,此聲為一整叢世界之體。

先問後答:微塵裡怎麼會有佛剎?這是華嚴一貫的說法,本段不再展開;此處只需看見經文把「體」推到了多深——不是佛在說,是塵中之剎在變,變出來的聲撐著這一叢世界。

排一個誤:不要把「普無垢」讀成『乾淨』。無垢在此是世界種的名字,與各重的「純一清淨」不是同一欄,也不互相保證。

第一重淨妙平坦,「形如寶身」;末一重十方普堅固莊嚴照耀,「其形八隅」,所依是「心王摩尼輪海」。心王二字在這一段只出現這一次。

重世界名佛號
1淨妙平坦難摧伏無等幢
2熾然妙莊嚴蓮華慧神通王
3微妙相輪幢十方大名稱無盡光
4焰藏摩尼妙莊嚴大智慧見聞皆歡喜
5妙華莊嚴無量力最勝智
6出生淨微塵超勝梵
7普光明變化香香象金剛大力勢
8光明旋義成善名稱
9寶瓔珞海無比光遍照
10妙華燈幢究竟功德無礙慧燈
11善巧莊嚴慧日波羅蜜
12栴檀華普光明無邊慧法界音
13帝網幢燈光逈照
14淨華輪法界日光明
15大威耀無邊功德海法輪音
16同安住寶蓮華池開示入不可思議智
17平坦地功德寶光明王
18香摩尼聚無盡福德海妙莊嚴
19微妙光明無等力普遍音
20十方普堅固莊嚴照耀普眼大明燈

第九海 金剛寶聚香水海:體從佛邊移到菩薩邊

第九海海名金剛寶聚,世界種名法界行,以一切菩薩地方便法音聲為體。

「一切菩薩地方便法音聲」——菩薩地,就是十地;這一叢世界的體,是十地菩薩所行方便之法的聲音。十片海走到第九片,體從佛邊移到了菩薩邊。

先問後答:為什麼到這裡才說菩薩地?經文沒有給次第上的說明,不應代為安排。可以看見的是:十個體裡,第一海是「菩薩行吼音」,第五海是「普賢智所生音聲」,第九海是「一切菩薩地方便法音聲」——三處在菩薩邊,其餘七處在佛邊。並列而已,不成階梯。

第一重淨光照耀,「形如珠貫」——像一串穿好的珠子。末一重毫相莊嚴,「形如半月」。

這一海的文字裡,句讀有幾處出入(有幾重的「佛號」前用了冒號而非分號),字則無異;那是後世點校的痕跡,不是經文的異文。

重世界名佛號
1淨光照耀最勝功德光
2妙蓋法自在慧
3寶莊嚴師子座大龍淵
4出現金剛座昇師子座蓮華臺
5蓮華勝音智光普開悟
6善慣習持地妙光王
7喜樂音法燈王
8摩尼藏因陀羅網不空見
9眾妙地藏焰身幢
10金光輪淨治眾生行
11須彌山莊嚴一切功德雲普照
12眾樹形寶華相淨月覺
13無怖畏最勝金光炬
14大名稱龍王幢觀等一切法
15示現摩尼色變化日
16光焰燈莊嚴寶蓋光遍照
17香光雲思惟慧
18無怨讎精進勝慧海
19一切莊嚴具光明幢普現悅意蓮華自在王
20毫相莊嚴清淨眼

第十海 天城寶堞香水海:末海:收在「平等」與「無礙」

第十海海名天城寶堞,世界種名燈焰光明,以普示一切平等法輪音為體。逐重實計十九重。這是本卷最後一片海,也是這一段的收尾。

「天城寶堞」——堞是城牆上的女牆。十片海走到最後一片,用的是一個城的意象。而它的體是「普示一切平等法輪音」:平等二字,放在十個體的最末一個,把前面九個體所分的佛邊、菩薩邊、微塵邊,一總收平。

先問後答:這是經文有意安排的結尾嗎?經文沒有說,古德也沒有在此立判。此處只錄其文相:十體之末為「平等」,十海之末重佛號為「普照法界無礙光」。

末一重可愛樂梵音,「形如佛手」,所依是寶光網海,頭上罩著「菩薩身一切莊嚴雲」,二十佛剎微塵數世界圍遶,純一清淨,佛號普照法界無礙光。——一百九十四重到此為止,本卷的話說完了。

落地處:一路讀下來,最後停在「無礙」二字上。前面一百九十四次的分格、標號、數重、記形,到這裡收在一個「無礙」。格子是用來認的,不是用來隔的。

重世界名佛號
1寶月光焰輪日月自在光
2須彌寶光無盡法寶幢
3眾妙光明幢大華聚
4摩尼光明華人中最自在
5普音一切智遍照
6大樹緊那羅音無量福德自在龍
7無邊淨光明功德寶華光
8最勝音一切智莊嚴
9眾寶間飾寶焰須彌山
10清淨須彌音出現一切行光明
11香水蓋一切波羅蜜無礙海
12師子華網寶焰幢
13金剛妙華燈一切大願光
14一切法光明地一切法廣大真實義
15真珠末平坦莊嚴勝慧光明網
16瑠璃華寶積幢
17無量妙光輪大威力智海藏
18明見十方淨修一切功德幢
19可愛樂梵音普照法界無礙光

承衍

古德在這一段留下的判釋。 澄觀是逐文疏解本段的人,前面各節已逐處明繫;此處補三件他的判與一件他的不判。他判定的體例是七事、是首七末八中三;他判定的方位是十海環繞中海,如十碟繞盤;他點出的文法是『九海皆先牒前海為所依』。他沒有判的是重數之闕——這一點前面已說明,不再代他補。

六十華嚴這一段是什麼樣子。 晉譯六十卷本的〈盧舍那佛品〉,在同一個『風輪持香海、香海出蓮華、蓮華持世界種』的教說之下,只作單層的並列:某香水海中有世界性名某某,一片接一片,沒有二十重的逐重展開,也沒有逐重的世界名與佛號。所以六十本此處無可與本段逐重對勘。這不是六十本缺譯,是兩本詳略取向不同:八十本把工夫下在重數與佛號的枚舉上,六十本把工夫下在偈頌上——六十本在這一段之後隨即接了普賢的長篇偈頌,而八十本的重頌要到下一卷才出現。並錄不判。

六十本的疏家因此也無從逐重解。 法藏《探玄記》與智儼《搜玄記》都是六十本的疏,它們在對應的位置上科的是『世界性重成』之義,不是二十重。法藏另立過一個判:蓮華藏莊嚴世界海有三種——一是雖遍法界而對地上菩薩之機示現有增減、寄在色究竟頂只說一界的;二是就這遍法界的華藏說十以顯無盡,無盡個華藏一一皆遍法界的;三是樹形等雜類世界,一一皆有蓮華藏的。他判前一種約同教一乘說,後兩種約別教顯。這是法藏的宗判,錄之不評。

李通玄怎麼數。 通玄不逐重解,只以卷為單位總數:這一卷經統共十個二十重的世界種,繞著中心那個世界種,合為十一個二十重的世界種。他數的是『個』,澄觀數的是「重」,兩人所著眼不同,並錄。

這一段在本經內的回響。 到了〈入法界品〉,善知識瞿波(釋種女)為善財說自己所知時說到「此華藏世界海中十方無量諸世界種所攝世界」,隨即以九個名目總攝——世界廣博、世界安立、世界輪、世界場、世界差別、世界轉、世界蓮華、世界須彌、世界名號。彼處以九名總收,此處以一百九十四重逐列;一廣一略,說的是同一件事。

華嚴宗論裡的一句界線。 法藏在《華嚴一乘教義分齊章》裡分判同教與三乘交參之處,說到有的教『也說華藏世界,卻不說十』。本段十海十種,正是「說十」的文。這一句話反過來標出了本段在判教上的位置——不在說了華藏,在說了十。

順讀下去。 本段之後即接第三段〈所持剎網差別三〉,那是本品的重頌,澄觀科為「總有一百一偈」;再往下,第十卷還要說這十片海各自所管的海。本段所立的七事格式,到那時仍然管用——澄觀說得明白:所管海裡最靠近的那一片,所持之剎「亦皆二十重」。格式立在這一卷,用在後面幾卷。

Who Is Speaking in This Passage, and to Whom

There is only one speaker in the whole passage: Samantabhadra Bodhisattva. The opening sentence of the text, “At that time Samantabhadra Bodhisattva once again addressed the great assembly, saying”, governs everything down to the end of this fascicle — the ten fragrant-water oceans below, one ocean after another, with no second “at that time” begun anywhere in between, no second person breaking in, no question and answer, no verses. So keep this in mind as you read: these are not ten passages but one stretch of speech spoken in a single breath.

Those who listen are the “Sons of the Buddha”, that is, the oceanic assembly seated at the Dharma gathering in the place of enlightenment. The text names no individual hearer.

Ask one question first: why does Samantabhadra speak in this way? The answer lies in the passage before. That passage has already set up the framework — the wind-wheel bears up the fragrant-water oceans, from the fragrant-water oceans great lotuses well up, and upon the great lotuses the world-seeds rest. The framework being set up, this passage points out one by one the things upon it. The manner of the pointing is exceedingly regular — so regular that at first glance the reader takes it for a list. It is indeed a list; but the very format of the list is itself the teaching, and this is the place in the passage most easily read past.

Clear away one mistake: this passage is not ‘an introduction to ten place-names’. It is a demonstration, one hundred and ninety-four times over, of ‘which few items one is to use in knowing a world’.

The House-Number of a Single Layered World: Seven Items

When Chengguan outlines this passage, he sets out the complete format of a single layered world. He says: among the twenty layers of this first ocean, each layer has seven items — first, the distance apart; second, the name of the land; third, its shape; fourth, what it rests upon; fifth, what covers it above; sixth, its retinue; seventh, the name of its buddha; and some also state the substance, or state the purity, which makes eight items or nine.

Taken item by item, the seven are these:

  • The distance apart — the sūtra reads “above this, past worlds as many as the dust-motes of a buddha-land”. How far the layer before stands from this one.
  • The name of the land — ‘there is a world, named such-and-such’. What this world is called.
  • The shape — “its shape is four-square”, “looking like a lotus”, and the like. What this world looks like.
  • What it rests upon — ‘it rests upon such-and-such an ocean’. What this world is set upon.
  • What covers it above — ‘clouds of such-and-such everywhere cover it above’. What is spread over this world’s head.
  • The retinue — ‘worlds so many times the dust-motes of a buddha-land encircle it’. How many worlds surround it.
  • The name of its buddha — ‘the buddha is named such-and-such’. What the buddha within this world is called.

Question first, then answer: why open out these seven? Because these seven give a full account of a world’s ‘above and below, left and right, inside and out’. The distance apart is the vertical, the retinue the horizontal, what it rests upon and what covers it above are the below and the above, the shape is its own aspect, and the name of the land and the name of the buddha are its identity and its master. Lack one, and the world cannot be fully known.

Clear away one mistake: these seven are not seven kinds of merit, nor seven stages of practice. They are the seven columns by which a world is known, like the district, the street and the number on a house-plate. Read them as merit and you will start asking ‘which of them is highest’ — and the sūtra means nothing of the kind.

Where it touches the ground: if reading the Avataṃsaka leaves you dizzy, it is mostly because all you see is a heap of names rolling past. Take hold of these seven columns and the one hundred and ninety-four layers turn from a cloud of mist into a table you can fill in cell by cell.

Why the First Item Is Absent from the First Layer

The first layer of every ocean has no column for “the distance apart”. There the sūtra says only “at the very lowest place” — the layer lowest of all.

Chengguan puts it very plainly: this first layer has no “distance apart”, but only the words “at the very lowest place”; the sense of the text is clear as it stands, and where there is a difficulty it will be explained.

Question first, then answer: why is there none? Because “the distance apart” is there to say ‘how far it stands from the layer below’; and beneath the first layer there is nothing, so there is no distance to speak of. This is not a dropped passage; it is the format itself losing one column automatically in the first cell.

Clear away one mistake: do not infer from the missing column that the first layer is treated more briefly. Quite the contrary — in the second through the tenth oceans, the first layer and the very last layer are the only two that state shape, resting-place, covering and retinue in full (the first ocean is the exception; there all twenty layers state them in full). And so Chengguan says: among the twenty layers, the text of the first world has seven items; the text of the last has eight, purity being added; the middle ones have only three — the distance apart, the number, and the name of the land with the name of the buddha; and the remaining eight oceans follow this same pattern.

Where it touches the ground: when you come to those short middle sentences that carry only a name and a buddha’s name, there is no need to suspect that the text has dropped something. That is the format.

The Three Graphs “Twenty Layers” Do Not Occur Even Once in the Sūtra

This point must be made plain, or everything after it goes crooked.

“Twenty layers” is the language of the commentators and the treatise-masters. Outlining this passage, Chengguan says “there are twenty layers, and the nine oceans below follow the same pattern”; and Li Tongxuan, summing up the present fascicle in his Xin Huayan jing lun, says that this one fascicle has ten world-seeds of twenty layers in all, which, encircling the central world-seed, come to eleven world-seeds of twenty layers together. Both of these are ancient worthies counting; neither is the sūtra speaking.

And how does the sūtra itself put it? It ranges the layers upward one by one, and when it has finished it changes to the next ocean; from beginning to end it never marks a total. Chengguan himself points this out, saying: in this text no great total is set down or concluded; it can be known by following the pattern.

Question first, then answer: does “twenty layers” then count for anything? It does — it is a format the ancient worthies read out of the text, and for the first ocean it fits exactly. But keep the distinction clear: this is a name for a format arrived at by the commentators, not a name the sūtra gives itself.

Clear away one mistake: do not turn “twenty layers” round and demand that the sūtra fill out twenty for every ocean. The next section will show that the sūtra is not tidy in this respect.

The Layers Actually Counted: One Hundred and Ninety-Four, with Four Oceans Falling Short of Twenty

Count the ten oceans layer by layer and the numbers are these — the first ocean twenty, the second nineteen, the third twenty, the fourth twenty, the fifth eighteen, the sixth twenty, the seventh eighteen, the eighth twenty, the ninth twenty, the tenth nineteen: one hundred and ninety-four layers in all.

The second, the fifth, the seventh and the tenth — these four oceans fall short of twenty.

Question first, then answer: is this a copyist’s omission? The text of the sūtra is simply so, and on this point one can only record what is there. When Chengguan’s outline reaches this place he says only ‘the remaining eight oceans follow this same pattern’, and does not separately record which ocean lacks how many layers. He did indeed say ‘in all the Sanskrit texts this lack is the same’, and did say ‘for the most part it is an omission in the Sanskrit text, and later hands annotating it miswrote from palm leaves that resembled one another’ — but those two remarks are about the next fascicle: the nine oceans governed by the fifth ocean list only nine and then close, and there is the matter of a stretch of text at the ocean nearest the encircling ring of mountains. That is a lack in another passage, not the number of layers in these ten oceans.

So the handling here is this: the two matters are recorded apart, not combined into one, and no adjudication upon this passage is made on Chengguan’s behalf. The sūtra counts as it counts, the ancient worthies passed no judgement, and both are recorded without adjudication.

Clear away one mistake: do not, for the sake of a tidy number, say ‘it ought to be twenty layers, the sūtra has merely abbreviated’. The sūtra does not say it abbreviated, and neither did Chengguan. Writing what is there matters more than filling out.

Where it touches the ground: when a number does not tally in your reading of a sūtra, the first step is to go back and count; the second is to look whether the ancient worthies said anything; and the third — if they did not — is to record it as it stands. That is more dependable than any way of smoothing it over.

How the Ten Oceans Are Ranged: East, South, and Thereafter the Rightward Whirl All the Way

The directional terms, counted one by one: the first ocean says “east”, the second says “south”, and the third through the tenth uniformly say “the rightward whirl”.

Chengguan explains the unevenness: from the third ocean on it says only the rightward whirl and no longer says south, because the ten oceans are like a ring turning about the ocean at the centre, and so none of them can be said to be due south. He also draws a comparison — it is like setting ten dishes in a ring about one platter: the quarters can be seen at once.

He points out one further matter of grammar as well: the text of these nine oceans below has two members apiece; it first cites the ocean before as the point of reference, and only then says ‘there is a fragrant-water ocean’ and so on. The sūtra never cites the central ocean as the thing being encircled, and that is why it says “south”.

Question first, then answer: if it is an encircling, why do the first ocean still say “east” and the second still say “south”? Because the first two oceans still stand in positions that a directional term can account for; once one has turned round past them, due south and due north are no longer accurate, and nothing remains but to change to “the rightward whirl”. The wording of the sūtra changes as the position changes, and that in itself is honesty.

Clear away one mistake: the ten oceans are not ranged in a straight line running off to the south-east. They are a ring. Read them as a line and the eight later occurrences of “the rightward whirl” will turn into eight unaccountable swerves.

Where it touches the ground: in reading how the worlds are laid out in the Avataṃsaka, the directional terms are to be read as “relations”, not as ‘coordinates’.

The Substance of a Land Is Not Earth but Sound

For the world-seed of every ocean the sūtra marks a “substance”. The ten substances of the ten oceans are these — the roaring sound of bodhisattva practice; the sound and voice of the ocean of the merit of all buddhas; the sound and voice that proclaims the names of all tathāgatas; the boundless sound and voice of the buddhas; the sound and voice born of Samantabhadra’s wisdom; the sound and voice of the light of the wisdom of all buddhas; the sound and voice of the Dharma-wheel of all buddhas; the voice of the spiritual transformations of the buddha-lands within all motes of dust; the sound and voice of the dharma of skillful means of all the bodhisattva grounds; and the sound of the Dharma-wheel that universally shows the equality of all.

Ten substances, counted one by one: seven read “sound and voice”, two read “sound”, one reads “voice”. Not one of them is earth, water, fire or wind.

Question first, then answer: how can the “substance” of a world be sound? “Substance” here does not mean material; it means that upon which this whole cluster of worlds depends for its standing. What the sūtra means is this: this entire cluster of worlds is held up by the sound and voice issuing from the practice of bodhisattvas, from the merit of the buddhas, from the names of the tathāgatas, from Samantabhadra’s wisdom. It is not that a piece of earth is there first and the Buddha-dharma then arises upon it; the sound of the Buddha-dharma comes first, and the world stands up in dependence upon it.

Clear away one mistake: do not read ‘having sound and voice as its substance’ as ‘there are often pleasant sounds in this world’. That would be describing the surroundings; what the sūtra speaks of is that upon which the world depends.

Look at one further piece of corroboration: the thirteenth layer of the first ocean, “clouds of jewel-king towers of the Buddha’s voice everywhere cover it above”, and the first layer of the fifth ocean, “clouds of Śakra’s net of maṇi kings of the Buddha’s realm cover it above” — even what is spread over the head of a world is the Buddha’s voice, the Buddha’s realm. And the last column of every layer is without fail the “name of the buddha”. The substance is the Buddha’s voice, the covering is the Buddha’s realm, the master is a buddha — the dependent recompense and the proper recompense are threaded back and forth within one and the same sentence, and this is the hardest piece of scriptural ground in the passage.

Where it touches the ground: this section is the eye of the whole passage. The seven columns before it are form; this column is bone. If the reader is to remember one thing only, let it be this: the worlds of the Flower-Treasury world are held up by sound.

The Column of Shape: Nineteen Shapes, Four Ways of Saying Them

Only the first ocean states a shape for every layer. In the second through the tenth oceans only the first layer and the very last state a shape; all the middle ones omit it.

All twenty layers of the first ocean state a shape, and the shapes that differ from one another are nineteen: four-square, round, vajra, maṇi-jewel wheel, lotus, triangular, half-moon, ranks of jewel lamps, svastika, Indra’s net, svastika, a vast city wall, flower-whirl, the four continents, the body of an asura, eight-cornered, a swirling current of fragrant water, a form that circles round, a lion seat, the Buddha’s palm. (Of these, the svastika occurs twice.)

There are four ways of saying it: ‘its shape is such-and-such’ and ‘shaped like such-and-such’ state the shape outright, and are used mostly of geometrical shapes; ‘looking like such-and-such’ and ‘its look is as though it were such-and-such’ take a likeness openly, and are used mostly of the images of things.

Question first, then answer: why should worlds have shapes at all, and such miscellaneous shapes? Because the Flower-Treasury world is not stamped out from a single mould. The sūtra uses nineteen shapes that have nothing to do with one another — some geometrical, some of flowers and trees, some of human bodies, some of implements — precisely to make the reader give up the preconception that ‘a world ought to look a certain standard way’.

Clear away one mistake: shape is not rank. Four-square is no higher than triangular, the Buddha’s palm no more wondrous than the lotus. They are nineteen kinds set side by side, not nineteen degrees.

Where it touches the ground: at the fourteenth layer, the phrase “looking like the four continents”, Chengguan stops especially to explain. He says: a place amid the waters where one may dwell is called a continent; according to the Kośa, the eastern continent is like a half-moon, the southern like a cart, the western like a full moon, and the northern is squarely four-sided; the shapes of the four continents are of themselves all different, and yet the sūtra says “like the four continents” — which is to say that this world taken as a whole looks just like this world of ours. This is the one place in the whole passage where an ancient worthy brings the shape of a far-off world back to the very ground beneath the reader’s own feet.

Śakra’s Net Occurs Eleven Times in This Passage

“Indra’s net” and “Śakra’s net” are one and the same thing — the pearl net of Śakra’s heavenly palace, with a pearl knotted at every mesh, each pearl mirroring every other. In this passage it occurs eleven times, and in a different capacity each time:

Sometimes it is the shape of a world (the tenth layer of the first ocean, “its look is as though it were Indra’s net”); sometimes it is what is spread over a world’s head (the first layer of the fourth ocean, “Indra’s net covers it above”); sometimes it is the name of a world-seed (the fifth ocean, “Indra’s Net Interspersed with Wondrous Jewels”); sometimes it is the name of a whole fragrant-water ocean (the sixth ocean, “Lotus Indra’s Net”); and four times besides it is the name of a world itself (Light of the Lion’s Śakra-Net, Śakra’s-Net Adornment, Śakra’s-Net Banner, Maṇi-Treasury Indra’s Net).

Question first, then answer: how can one and the same thing be now a shape, now a name, now a covering? Because what the simile of Śakra’s net says in itself is precisely ‘mirroring one another, each being the content of the other’. That it fits in whatever column it appears in is exactly what it is there to express.

Clear away one mistake: do not take these eleven occurrences for poverty of vocabulary in the sūtra. This is one simile demonstrating itself upon itself.

Where it touches the ground: when you come upon the words “Śakra’s net”, it is worth pausing to see which column it is sitting in this time — that is far more use than remembering its definition.

The Retinue and “Pure and Unmixed”: Two Columns with Different Rules

The column of the retinue increases layer by layer in the first ocean: the first layer has “worlds as many as the dust-motes of a buddha-land encircle it”, the second “twice the dust-motes of a buddha-land”, the third “three times the dust-motes of a buddha-land” … and so on up to the twentieth layer, “twenty times the dust-motes of a buddha-land”. In the second through the tenth oceans, only the first layer and the last have this column, and the last is uniformly “twenty times the dust-motes of a buddha-land”.

Question first, then answer: why should the retinue grow greater the higher one goes? The sūtra gives no reason. What can be seen is this: the higher one goes, the larger the scale of what is encircled — this column is itself a movement of unfolding upward.

The column “pure and unmixed” follows a different rule. Twenty-five occurrences in the whole passage: seven in the first ocean (layers one, four, seven, ten, thirteen, sixteen and twenty), and two each in the second through the tenth ocean (the first layer and the last). Chengguan says it plainly: this column is not a constant item among the seven, but the added clause of “some also state the substance, or state the purity”, which when stated makes eight items or nine.

Clear away one mistake: a world not marked “pure and unmixed” is not thereby an impure world. The sūtra has merely written nothing in that column. An empty column is not a negative content. This is a rule to be held to in reading every sūtra passage cast in the form of a list.

How to Read the Column of the Buddha’s Name

The last column of every layer is without fail the name of a buddha. One hundred and ninety-four layers means one hundred and ninety-four names of buddhas, and not one of them repeats.

Passing over the third through the tenth oceans, Chengguan says one thing: the text of those eight oceans can all be understood; but as for anyone who would explain the names of the buddhas within the lands, it is well worth turning the mind to. He did not explain them one by one himself, yet he said plainly that there is something here worth consulting.

Question first, then answer: how are these names of buddhas to be read? Look at how they are made and you will see: Universal Illumination by the Light Between the Brows, Insight of the Boundless Ocean of All Dharmas, Radiance of the Marks of Merit Everywhere Illumining, Inexhaustible Insight of Dharma-Joy … judged by their final graph, the commonest classes are brightness, sound, insight, illumination, banner and light. A buddha’s name here is not a personal name; it is that one portion of buddha-virtue which that world displays.

Clear away one mistake: there is no need to look up the provenance of these names one by one. Most of them occur only here. The sūtra lists them so that the reader may see that ‘there are buddhas everywhere, and everywhere the buddha-virtue differs’.

Where it touches the ground: perhaps the best way to read this passage is not to understand every name, but to let one hundred and ninety-four names of buddhas stream past the eye once, and then to notice — there is not one world without a buddha.

Ocean One The Fragrant-Water Ocean Treasury of Flames Free from Defilement: The Sample Ocean, with All Seven Items Complete

The first ocean is the first of the ten, and the only one of the ten that states shape, resting-place, covering and retinue in full for every layer. Its position is east of the central Fragrant-Water Ocean Boundless Wondrous Flower Light; the ocean is named Treasury of Flames Free from Defilement, and from the ocean a great lotus wells up, named Wondrously Adorned with All Fragrant Maṇi Kings — of the ten oceans this is the only one that states the great lotus expressly and gives it a name. The world-seed is named Universally Illumining Whirl of Lands, and has the roaring sound of bodhisattva practice as its substance.

Question first, then answer: why is only the first ocean set out so fully? Because it is the sample. It is from this very ocean that Chengguan draws out the format of the seven items, after which he says ‘the nine oceans below follow this same pattern’. The nine oceans that follow dare to abbreviate because the first ocean has already run the format through once.

Clear away one mistake: do not suppose the first ocean nobler than the others. Its fullness is a fullness of format, not a height of station.

Two layers in this ocean are especially worth pausing at: the tenth, Sounds and Voices Numerous as Motes of Dust, whose shape is “its look is as though it were Indra’s net” — the world itself looks like Śakra’s net; and the fourteenth, Jewel-Treasury Adornment, whose shape is “looking like the four continents” — where Chengguan cites the Kośa on the shapes of the four continents and says that this world “is wholly similar to this world of ours”, that is, like the one we live in now. The far and the near are both in this one ocean.

LayerName of the worldThe buddha’s name
1Palace-Adornment BannerUniversal Illumination by the Light Between the Brows
2Treasury of Virtue-FlowersInsight of the Boundless Ocean of All Dharmas
3Wheel of the Wondrous Fragrance of Good TransformationRadiance of the Marks of Merit Everywhere Illumining
4Radiance of Wondrous FormGood Retinue Arising, Universally Illumining
5Good Canopy-CoveringInexhaustible Insight of Dharma-Joy
6Śrī Flower-Light WheelCloud of Pure Universal Radiance
7Jewel-Lotus AdornmentPure Eye of the Flower of Merit
8Undefiled Flame AdornmentUnconquerable Power of Insight
9Wondrous Brahmā SoundVast Eyes Like the Pure Moon in the Sky
10Sounds and Voices Numerous as Motes of DustGolden Sumeru Lamp
11Jewel-Colour AdornmentFar-Shining Wisdom of the Radiance of the Dharma Realm
12Golden Wondrous LightBanner of the Jewel Lamp Everywhere Illumining
13Universally Illumining Radiance-WheelLotus Flame Universally Illumining
14Jewel-Treasury AdornmentFlower of Inexhaustible Blessings Bursting into Bloom
15Universally Appearing Like Images in a MirrorSound of Ambrosia
16Sandalwood MoonSupreme Dharma, Wisdom Without Equal
17Radiance Free from DefilementSound of the Radiance Universally Illumining Space
18Wondrous Flower AdornmentUniversally Manifest Supreme Radiance
19Supreme Sound AdornmentBoundless Merit and Renown, Universal Radiance
20Lofty and Supreme LampLamp Everywhere Illumining Space

Ocean Two The Fragrant-Water Ocean Wheel of Inexhaustible Radiance: Abbreviated but Not Diminished: The Middle Seventeen Layers Keep Only Name and Name

The second ocean lies south of the first; the ocean is named Wheel of Inexhaustible Radiance, the world-seed is named Adorned with the Buddha-Banner, and it has the sound and voice of the ocean of the merit of all buddhas as its substance. Counted layer by layer, nineteen layers.

From this ocean the format tightens: only the first layer, Flower Beloved to Behold, and the very last, Banner Adorned with Inexhaustible Light, state shape, resting-place, covering and retinue; the middle seventeen keep, without exception, only the name of the land and the name of the buddha. What Chengguan calls “the middle ones have only three” becomes the norm from this ocean on.

Question first, then answer: with abbreviation running on like this, what does the reader still get? What one gets is density. The sūtra takes the description away, and what is left is one string after another of names of worlds and names of buddhas — like turning fast through a stack of house-plates. Abbreviation is not a saving of trouble; it is the making of quantity itself into content.

Clear away one mistake: this ocean has only nineteen layers; do not silently round it up to twenty in your mind. It has been said already: the sūtra is so, the ancient worthies passed no judgement, and it is recorded as it stands.

From this ocean on the manner of reading may change: there is no need to stop at every layer. Let the names roll on connected, and stop when you reach the last layer’s “worlds twenty times the dust-motes of a buddha-land encircle it” — that is the top of this cluster of worlds.

LayerName of the worldThe buddha’s name
1Flower Beloved to BeholdLotus-Light Joyful Countenance
2Wondrous SoundSumeru Jewel Lamp
3Light Adorned with Many JewelsBanner of the Sound and Voice of the Dharma Realm
4Fragrance-Treasury VajraSound of Radiance
5Pure and Wondrous SoundSupreme Power of Vigour
6Jewel-Lotus AdornmentSound of the Thunder-Clouds of the Dharma-City
7Bestowing Peace and JoyLamp of Wisdom of Great Renown
8Undefiled NetLion Light, Ocean of Merit
9Flower-Grove Banner Universally IlluminingGreat Wisdom, Lotus Light
10Measureless AdornmentUniversal Eye, Banner of the Dharma Realm
11Universal-Light Jewel AdornmentSupreme Wisdom, Great Caravan Leader
12Flower KingMoonlight Banner
13Treasury Free from DefilementPure Awakening
14Jewel RadianceOmniscience, Lamp of Space
15Producing Jewelled NecklacesRadiance of the Marks of the Ocean of Blessings of the Perfections
16Wondrous Wheel Covering EverywhereTaming Every Mind of Defiled Attachment and Causing It to Rejoice
17Jewel-Flower BannerVast Sound of Merit, Great Renown
18Measureless AdornmentRadiance of the Wisdom of Equality, Ocean of Merit
19Banner Adorned with Inexhaustible LightPure Radiance of the Dharma Realm

Ocean Three The Fragrant-Water Ocean Light of Vajra-Jewel Flames: The One Ocean Where Substance and Text Coincide

From the third ocean the directional term changes to “the rightward whirl”, and east and south are said no more. The ocean is named Light of Vajra-Jewel Flames, the world-seed is named Treasury Adorned with Buddha-Light, and it has the sound and voice that proclaims the names of all tathāgatas as its substance. Counted layer by layer, twenty layers.

Having as its substance “the proclaiming of the names of all tathāgatas” — this is the plainest of the ten substances: this cluster of worlds is held up by the very act of ‘uttering aloud the names of the buddhas’. And the twenty layers beneath this ocean are precisely twenty names of buddhas. In this ocean substance and text coincide.

Question first, then answer: is this a coincidence? The sūtra does not say. What can be seen is this: the substance of this ocean is exactly what the whole text of this ocean is doing.

The first layer, Jewel-Flame Lotus, has for its shape “its look is as though it were the tuft-mark between the brows in the colour of maṇi” — like that one point of light and colour at the Buddha’s brows. The last layer, Jewel-Adornment Treasury, is “shaped like the svastika”. From a single point of tuft-light it begins, and at a svastika it stops.

Where it touches the ground: when the names will not move for you, there is one thing you can do — read the twenty names of the buddhas through. The substance of this ocean was set up in just that way.

LayerName of the worldThe buddha’s name
1Jewel-Flame LotusUndefiled Jewel Radiance
2Treasury of Light-FlamesLight of Unobstructed and Sovereign Wisdom
3Wondrous Adornment of the Jewel WheelRadiance of All Jewels
4Sandalwood-Tree Flower BannerRadiance of Pure Wisdom
5Wondrous Adornment of the Buddha-LandVast Sound of Joy
6Wondrous Light AdornmentSovereign Wisdom of the Dharma Realm
7Boundless MarksUnobstructed Wisdom
8Flame-Cloud BannerExpounding the Wheel of Non-Retrogression
9Pure Wheel Adorned with Many JewelsRadiance of the Flower Free from Defilement
10Vast EmergenceUnobstructed Wisdom, Sun-Eye
11Wondrously Adorned Vajra SeatGreat Radiance of the Wisdom of the Dharma Realm
12Universally Adorned with WisdomKing of the Radiance of the Torch of Wisdom
13Deep and Wondrous Sound of the Lotus PoolOmniscience Everywhere Illumining
14Radiance of Every Kind of ColourCloud of the Flower King of Universal Light
15Wondrous Jewel BannerLight of Merit
16Light of the Tuft-Mark of Maṇi FlowersCloud of Universal Sound
17Very Deep OceanLord of the Sentient Beings of the Ten Directions
18Sumeru LightSound of the Universal Wisdom of the Dharma Realm
19Golden LotusTreasury of Meritorious Blessings, Universal Radiance
20Jewel-Adornment TreasuryNet of the Radiance of Great Transformation

Ocean Four The Fragrant-Water Ocean Adorned with Sapphire Jewels: An Ocean Unlike the Rest in Two Places

The fourth ocean is named Adorned with Sapphire Jewels, and its world-seed is named Light Illumining the Ten Directions. This ocean is unlike the rest in two places.

The first: its world-seed expressly states what it rests upon — “it rests upon clouds of the fragrance of all wondrously adorned lotuses”. Of the ten oceans, only this one and the sixth state what the world-seed rests upon. Chengguan had already reckoned with this unevenness: from the second ocean on, he says, some have no lotus, because in the general explanation of the seeds above it was said that some rest upon a lotus and some rest upon an ocean — hence in some cases there is one and in some there is none.

The second: the opening phrase of this ocean’s first layer reads “at this, the very lowest place”, whereas the other nine oceans all read “within this, at the very lowest place”. In the whole passage of one hundred and ninety-four layers, only in this one place is “at this” used. The sūtra is so, and it is not altered.

The first layer, Wheel of the Inexhaustible Colour-Treasury of the Ten Directions, has for its shape “its look circles round and about, and it has measureless corners” — turning about in a round, with corners past counting; and what covers its head is Indra’s net itself. The last layer, Lotus Universally Illumining, is “its look is round”. From measureless corners to roundness: within one ocean, the beginning and the end answer to each other.

Clear away one mistake: “it has measureless corners” does not say that it is a polygon. The word the sūtra uses is “circles round and about” — it is a turning aspect whose corners cannot be told out, not a polygon that could be drawn.

LayerName of the worldThe buddha’s name
1Wheel of the Inexhaustible Colour-Treasury of the Ten DirectionsLotus Eye, Radiance Universally Illumining
2Pure and Wondrous Adornment TreasuryUnsurpassed Insight, Great Lion
3Lotus Seat AppearingKing of the Radiance Universally Illumining the Dharma Realm
4Jewel-Banner SoundGreat Merit, Universal Renown
5Treasury Adorned with Vajra JewelsLotus Sun Radiance
6Indra Flower MoonBanner of Wisdom Sovereign in Dharma
7Wondrous Wheel TreasuryGreat Delight, Pure Sound
8Wondrous Sound TreasuryGreat Strength, Good Caravan Leader
9Pure MoonSumeru Light, Power of Wisdom
10Boundless Marks of AdornmentSkillful Means and Vow, Pure Moonlight
11Wondrous Flower SoundOcean of Dharma, Sound of the Great Vow
12Adornment of All JewelsMarks of the Radiance of the Jewel of Merit
13Firm GroundBeautiful Sound, Supreme Deva
14Universal Light, Good TransformationGreat Vigour, Insight of Stillness
15Well-Guarded Adorned PracticeJoy Arises in Those Who See Him
16Sandalwood Jewel-Flower TreasuryUniversal Illumination by the Light of Profound and Unshakable Wisdom
17Ocean Manifesting Every Kind of Colour and MarkEverywhere Emitting the Radiance of the King of the Inconceivable Ultimate Meaning
18Great Radiance Manifested in the Ten DirectionsSupreme Merit, Majestic Light Without Peer
19Sumeru Cloud BannerUtterly Pure Radiant Eye
20Lotus Universally IlluminingSun of Liberation and Vigour

Ocean Five The Fragrant-Water Ocean Vajra-Wheel-Adorned Base: Śakra’s Net Three Times, the Speaker’s Own Wisdom as Substance

The fifth ocean is named Vajra-Wheel-Adorned Base, its world-seed is named Indra’s Net Interspersed with Wondrous Jewels, and it has the sound and voice born of Samantabhadra’s wisdom as its substance. Counted layer by layer, eighteen layers — one of the two fewest among the ten oceans.

The name of this ocean is itself a net: the world-seed is called “Indra’s Net Interspersed with Wondrous Jewels”; what covers the head of the first layer, Lotus Net, is “clouds of Śakra’s net of maṇi kings of the Buddha’s realm”; and the world of the eighth layer is named “Light of the Lion’s Śakra-Net”. Within one ocean, Śakra’s net appears three times.

Question first, then answer: the world-seed has “the sound and voice born of Samantabhadra’s wisdom” as its substance — what does this mean? Samantabhadra is the sole speaker of this passage. The cluster of worlds he speaks of has for its very substance the sound and voice born of his wisdom — the speaker, what is spoken, and the substance of what is spoken of are, in this ocean, one and the same thing.

Clear away one mistake: this does not say that Samantabhadra created this ocean of worlds. What the sūtra states is a “substance”, that upon which they depend, not a making.

The first layer, Lotus Net, has for its shape “its look is as though it were the shape of Mount Sumeru”; the last layer, Universal Cloud Treasury, “its look is as though it were the shape of a tower”. A mountain and a tower — both shapes in which one may dwell.

LayerName of the worldThe buddha’s name
1Lotus NetDharma-Body, Universally Awakened Insight
2Inexhaustible SunlightSupreme Great Awakened Insight
3Everywhere Emitting Wondrous RadianceGreat Cloud of Blessings, Inexhaustible Power
4Tree-Flower BannerBoundless Wisdom, Sound of the Dharma Realm
5Pearl CanopyPāramitā, the Lion's Rousing Stretch
6Boundless SoundOmniscience, Wondrous Awakened Insight
7Universally Seen Tree PeakAppearing Universally Before Sentient Beings
8Light of the Lion's Śakra-NetUndefiled Sun, Cloud of Golden Light-Flames
9Many Jewels InterspersedŚakra's Banner, Supreme Insight
10Ground of Undefiled RadianceAll Powers, Pure Moon
11Constantly Issuing the Sound That Praises the Merit of the BuddhasUniversally Awakened Insight Like Space
12Lofty Flame TreasuryGreat Cloud-Banner Manifested in the Ten Directions
13Light-Adorned Place of EnlightenmentWisdom Without Equal, Universally Illumining
14Producing the Adornments of All JewelsKing of Spiritual Powers Who Widely Delivers Sentient Beings
15Light-Adorned Wondrous PalaceAll Aims Accomplished, Vast Insight
16Dust-Free StillnessNever Appearing in Vain
17Maṇi-Flower BannerDelightful Auspicious Sound
18Universal Cloud TreasurySupreme Awakening, King of Spiritual Powers

Ocean Six The Fragrant-Water Ocean Lotus Indra’s Net: Reflections: The Ten Directions All Appear Here

The sixth ocean is named Lotus Indra’s Net, its world-seed is named Universally Manifesting the Reflections of the Ten Directions, and it has the sound and voice of the light of the wisdom of all buddhas as its substance. The world-seed “rests upon the lotuses adorned with all fragrant maṇi” — this is the second place among the ten oceans where what the world-seed rests upon is expressly stated.

The world-seed is named “Universally Manifesting the Reflections of the Ten Directions”, and those words are worth a pause. A reflection is cast; it does not stand of itself. The reflections of the ten directions all appear universally here — which is the same matter as the simile of Śakra’s net: pearl mirrors pearl, and within every single pearl are the reflections of all the rest. And the name of this ocean is, just so, Lotus Indra’s Net.

Question first, then answer: does “reflection” perhaps say that these worlds are unreal? The sūtra says no such thing. What it says is “universally manifesting” — the ten directions all appear here. The weight falls on the power to manifest, not on real or unreal.

The first layer, Jewel Radiance of the Ocean of Sentient Beings, has for its shape “its look is as though it were a treasury of pearls”; the last layer, Boundless Jewels Everywhere Illumining, is “its shape is four-square”, and what covers its head is “Śakra’s net of maṇi kings raining down boundless colours everywhere”. The first layer of the first ocean was likewise “its shape is four-square” — walking through the ten oceans this far, the shapes have come round to where they began.

LayerName of the worldThe buddha’s name
1Jewel Radiance of the Ocean of Sentient BeingsInconceivable Merit, Universally Illumining Moon
2Wondrous Fragrance WheelBanner of Measureless Power
3Wondrous Light WheelLight and Sound of the Dharma Realm, Awakening Insight
4Maṇi Banner of the Roaring VoiceLotus Light, Constantly Extending Wondrous Arms
5Utterly Firm WheelNon-Retrogression, Radiance of the Ocean of Merit
6Adorned with the Light of Many PracticesOmniscience, Universally Supreme Honoured One
7Lion Seat Universally IlluminingLion Light, Awakened Insight of Measureless Power
8Jewel-Flame AdornmentPure Wisdom of All Dharmas
9Measureless LampMarks Free from Sorrow
10Constantly Hearing the Buddha's SoundSpontaneous Supreme Majestic Light
11Pure TransformationGolden Lotus Radiance
12Universally Entering the Ten DirectionsInsight of the Rousing Stretch That Contemplates the Dharma Realm
13Blazing FlameLight-Flame Tree, King of the Kiṃnaras
14Fragrance and Light Universally IlluminingFragrant Lamp, King of Good Transformation
15Wheel of Measureless Flower-MassesUniversally Manifesting the Merit of the Buddhas
16Many Wonders Universally PureEquality of All Dharmas, King of Spiritual Powers
17Golden Light OceanSovereign in the Ten Directions, Great Transformation
18Pearl-Flower TreasuryJewel Radiance of the Dharma Realm, Inconceivable Insight
19Śakra's Sumeru Lion SeatLight of Supreme Power
20Boundless Jewels Everywhere IlluminingUniversally Illumining the World, Supreme Sound

Ocean Seven The Fragrant-Water Ocean Treasury of Amassed Jewel-Fragrance: What a World Rests Upon Need Not Be an Ocean

The seventh ocean is named Treasury of Amassed Jewel-Fragrance, its world-seed is named Adorned with All Majestic Virtue, and it has the sound and voice of the Dharma-wheel of all buddhas as its substance. Counted layer by layer, eighteen layers, the fewest along with the fifth ocean.

The first layer of this ocean, Every Kind of Production, rests upon “the vajra mountain-banners of every kind” — not upon an ocean but upon mountain-banners. In the whole passage there are thirty-eight places that have a column for “what it rests upon”, and of these only three do not close with the graph for ocean: the fourteenth layer of the first ocean, “it rests upon the Sumeru of jewelled necklaces”; the first layer of the sixth ocean, “it rests upon the swirl of the ocean of all maṇi necklaces”; and this one, “it rests upon the vajra mountain-banners of every kind”.

Question first, then answer: why should the column of what a world rests upon vary? Because the sūtra never laid it down that a world must rest upon an ocean. “What it rests upon” asks ‘what is it set upon’, and the answer may be an ocean, may be a mountain, may be a flower, may be a net. The column is fixed, the filling of it free — and this is the most important thing about the list-form of this passage.

The last layer, Śakra’s-Net Adornment, is “shaped like a railing” — like a balustrade. Its name is Śakra’s net and its shape is a railing: both of them are ‘lattices’.

Clear away one mistake: do not read “Treasury of Amassed Jewel-Fragrance” as a storehouse. What is amassed is fragrance, and in this passage fragrance is the mark of a world’s being pure — as was said above, the ancient worthies explain that a fragrant-water ocean is so called in order to distinguish it from the salt and bitter seas of the defiled lands.

LayerName of the worldThe buddha’s name
1Every Kind of ProductionLotus Eye
2Sound Delightful to BeholdProducing Delight and Joy
3Jewel-Adornment BannerOmniscience
4Tāla Flower Everywhere IlluminingUndefiled, Still and Wondrous Sound
5Light of TransformationMoon of the Wisdom of Pure Emptiness
6Many Wonders InterspersedRevealing the Marks of the Dense Clouds of the Ocean of Meritorious Blessings
7Wondrous Sound and Voice of All Articles of AdornmentCloud of Joy
8Lotus PoolBanner of Renown
9Adornment of All JewelsThe Rousing Stretch, Eye of Contemplation
10Pure and Wondrous FlowerInexhaustible Vajra Wisdom
11City Adorned with LotusesSun-Treasury Eye, Universal Radiance
12Measureless Tree PeaksThunder-Sound of All Dharmas
13Sunlight RadianceRevealing Measureless Wisdom
14Resting on a Lotus LeafMountain of All Meritorious Blessings
15Wind Universally UpholdingRoot of the Sun's Blazing
16Radiance Made ManifestBody-Light Everywhere Illumining
17Fragrant Thunder-Sound, Vajra Jewels Everywhere IlluminingMarks of the Supreme Flower Bursting into Bloom
18Śakra's-Net AdornmentCloud of Manifested Fearlessness

Ocean Eight The Fragrant-Water Ocean Jewel Adornment: The Substance Pushed Down into the Motes of Dust

The eighth ocean is named Jewel Adornment, its world-seed is named Universally Undefiled, and it has the voice of the spiritual transformations of the buddha-lands within all motes of dust as its substance.

This one substance is the only one of the ten that reads “voice” rather than “sound and voice”, and it is also the most winding of the ten: not the sound and voice of a buddha, but ‘the voice of the spiritual transformations set going by the buddha-lands within all motes of dust’. Within a mote of dust there are buddha-lands; the buddha-lands set going spiritual transformations; the transformations have a voice; and that voice is the substance of a whole cluster of worlds.

Question first, then answer: how can there be buddha-lands within a mote of dust? This is what the Avataṃsaka says throughout, and this passage does not open it out again; here one need only see how deep the sūtra has pushed the “substance” — it is not a buddha speaking, it is lands within dust transforming, and the voice thrown off by that transformation holds up this cluster of worlds.

Clear away one mistake: do not read “Universally Undefiled” as ‘clean’. Undefiled is here the name of the world-seed; it is not the same column as the “pure and unmixed” of the several layers, and neither guarantees the other.

The first layer, Pure, Wondrous and Level, is “shaped like a jewelled body”; the last layer, Universally Firm Adornment Shining in the Ten Directions, is “its shape is eight-cornered”, and what it rests upon is “the ocean of mind-king maṇi wheels”. The words ‘mind-king’ occur only this once in the whole passage.

LayerName of the worldThe buddha’s name
1Pure, Wondrous and LevelHard to Crush, Banner Without Equal
2Blazing Wondrous AdornmentLotus Insight, King of Spiritual Powers
3Subtle and Wondrous Mark-Wheel BannerGreat Renown in the Ten Directions, Inexhaustible Light
4Flame-Treasury Maṇi Wondrous AdornmentGreat Wisdom, All Who See and Hear Rejoice
5Wondrous Flower AdornmentMeasureless Power, Supreme Wisdom
6Producing Pure Motes of DustSurpassing Brahmā
7Universal Radiance, Fragrance of TransformationFragrant Elephant, Vajra Great Might
8Whirl of RadianceAims Accomplished, Good Renown
9Ocean of Jewelled NecklacesIncomparable Light Universally Illumining
10Wondrous Flower-Lamp BannerUltimate Merit, Lamp of Unobstructed Insight
11Skillfully Wrought AdornmentSun of Insight, Pāramitā
12Sandalwood Flower, Universal RadianceBoundless Insight, Sound of the Dharma Realm
13Śakra's-Net BannerLamp-Light Shining Far
14Pure Flower WheelSunlight Radiance of the Dharma Realm
15Great Majestic BlazeBoundless Ocean of Merit, Sound of the Dharma-Wheel
16Jewel-Lotus Pool of Common AbidingRevealing Entry into Inconceivable Wisdom
17Level GroundKing of the Radiance of the Jewel of Merit
18Mass of Fragrant MaṇiWondrous Adornment of the Inexhaustible Ocean of Meritorious Blessings
19Subtle and Wondrous RadiancePower Without Equal, Universally Pervading Sound
20Universally Firm Adornment Shining in the Ten DirectionsUniversal Eye, Great Bright Lamp

Ocean Nine The Fragrant-Water Ocean Mass of Vajra Jewels: The Substance Moves from the Buddha’s Side to the Bodhisattva’s

The ninth ocean is named Mass of Vajra Jewels, its world-seed is named Practice of the Dharma Realm, and it has the sound and voice of the dharma of skillful means of all the bodhisattva grounds as its substance.

“The sound and voice of the dharma of skillful means of all the bodhisattva grounds” — the bodhisattva grounds are the ten grounds; the substance of this cluster of worlds is the sound of the dharma of skillful means practised by the bodhisattvas of the ten grounds. Walking through the ten oceans to the ninth, the substance has moved from the buddha’s side to the bodhisattva’s.

Question first, then answer: why are the bodhisattva grounds spoken of only here? The sūtra gives no account of any sequence, and none should be arranged on its behalf. What can be seen is this: of the ten substances, the first ocean is “the roaring sound of bodhisattva practice”, the fifth is “the sound and voice born of Samantabhadra’s wisdom”, and the ninth is “the sound and voice of the dharma of skillful means of all the bodhisattva grounds” — three of them on the bodhisattva’s side, the remaining seven on the buddha’s. They stand side by side; they do not make a stair.

The first layer, Pure Light Shining, is “shaped like a string of beads” — like beads threaded on a cord. The last layer, Tuft-Mark Adornment, is “shaped like a half-moon”.

In the text of this ocean the pointing diverges in several places (in several layers a colon rather than a semicolon stands before the “name of the buddha”), though the graphs do not differ; those are traces of later punctuation, not variant readings of the sūtra.

LayerName of the worldThe buddha’s name
1Pure Light ShiningLight of Supreme Merit
2Wondrous CanopyInsight Sovereign in Dharma
3Jewel-Adorned Lion SeatThe Great Dragon's Deep
4Vajra Seat AppearingAscending the Lion Seat on the Lotus Dais
5Supreme Sound of the LotusLight of Wisdom Universally Awakening
6Well HabituatedUpholder of the Ground, King of Wondrous Light
7Sound of Delight and JoyKing of the Dharma-Lamp
8Maṇi-Treasury Indra's NetNot Seen in Vain
9Treasury of the Ground of Many WondersFlame-Body Banner
10Golden Light WheelPurifying the Practices of Sentient Beings
11Mount Sumeru AdornmentCloud of All Merit Everywhere Illumining
12Form of Many TreesMarks of Jewel Flowers, Pure Moon Awakening
13Without TerrorSupreme Golden Light-Torch
14Dragon-King Banner of Great RenownContemplating All Dharmas as Equal
15Manifesting Maṇi ColoursSun of Transformation
16Light-Flame Lamp AdornmentJewel-Canopy Light Universally Illumining
17Fragrance-Light CloudInsight of Reflection
18Without EnmityVigour, Ocean of Supreme Insight
19Radiance-Banner of All Articles of AdornmentUniversally Manifesting the Delightful Lotus, Sovereign King
20Tuft-Mark AdornmentPure Eye

Ocean Ten The Fragrant-Water Ocean Jewelled Battlements of the Heavenly City: The Last Ocean: Coming to Rest upon “Equality” and “Unobstructed”

The tenth ocean is named Jewelled Battlements of the Heavenly City, its world-seed is named Radiance of Lamp-Flames, and it has the sound of the Dharma-wheel that universally shows the equality of all as its substance. Counted layer by layer, nineteen layers. This is the last ocean of the fascicle, and the close of this passage.

“Jewelled Battlements of the Heavenly City” — battlements are the parapet upon a city wall. Walking through the ten oceans to the last, the image used is that of a city. And its substance is “the sound of the Dharma-wheel that universally shows the equality of all”: the word equality, set at the last of the ten substances, gathers level again the buddha’s side, the bodhisattva’s side and the dust’s side that the nine before had divided.

Question first, then answer: is this an ending the sūtra intended? The sūtra does not say so, and the ancient worthies passed no judgement here either. This place records only the aspect of the text: the last of the ten substances is “equality”, and the buddha-name of the last layer of the ten oceans is “Unobstructed Light Everywhere Illumining the Dharma Realm”.

The last layer, Delightful Brahmā Sound, is “shaped like the Buddha’s hand”; what it rests upon is the Ocean of Jewel-Light Nets; over its head are spread “clouds of all the adornments of the bodies of bodhisattvas”; worlds twenty times the dust-motes of a buddha-land encircle it; it is pure and unmixed; and the buddha is named Unobstructed Light Everywhere Illumining the Dharma Realm. — At one hundred and ninety-four layers it stops, and the speech of this fascicle is done.

Where it touches the ground: reading all the way through, one comes to rest at last upon the word “unobstructed”. All the dividing into cells, the numbering, the counting of layers, the recording of shapes, one hundred and ninety-four times over, comes to rest here in a single “unobstructed”. The cells are there to be known by, not to divide with.

LayerName of the worldThe buddha’s name
1Jewel-Moon Light-Flame WheelSun and Moon, Sovereign Light
2Sumeru Jewel LightInexhaustible Dharma-Jewel Banner
3Banner of Many Wondrous RadiancesGreat Flower-Mass
4Maṇi Radiance FlowerMost Sovereign Among Humans
5Universal SoundOmniscience Universally Illumining
6Great Tree, Sound of the KiṃnarasMeasureless Meritorious Blessings, Sovereign Dragon
7Boundless Pure RadianceLight of the Jewel Flower of Merit
8Supreme SoundAdornment of Omniscience
9Many Jewels IntersetJewel-Flame Mount Sumeru
10Pure Sumeru SoundRadiance Manifesting All Practices
11Fragrant-Water CanopyUnobstructed Ocean of All Pāramitās
12Lion Flower NetJewel-Flame Banner
13Vajra Wondrous Flower-LampLight of All Great Vows
14Ground of the Radiance of All DharmasThe Vast and Real Meaning of All Dharmas
15Level Adornment of Pearl DustNet of the Radiance of Supreme Insight
16Beryl FlowerJewel-Heap Banner
17Wheel of Measureless Wondrous LightGreat Majestic Power, Treasury of the Ocean of Wisdom
18Clearly Seeing the Ten DirectionsBanner of the Pure Cultivation of All Merit
19Delightful Brahmā SoundUnobstructed Light Everywhere Illumining the Dharma Realm

Lineage

What the ancient worthies left upon this passage by way of adjudication. Chengguan is the one who comments upon this passage sentence by sentence; the sections above have made his attributions plain at each place, and here three of his adjudications are added, and one non-adjudication. What he adjudged as to format is the seven items, and the seven of the first, the eight of the last, and the three of the middle; what he adjudged as to direction is that the ten oceans encircle the central ocean as ten dishes about a platter; what he pointed out as to grammar is that ‘all nine oceans first cite the preceding ocean as that upon which they depend’. What he did not adjudge is the shortfall in the number of layers — a point already explained above, and not to be filled in on his behalf.

What this passage looks like in the sixty-fascicle Avataṃsaka. The chapter on Rocana Buddha in the Jin translation in sixty fascicles, under the same teaching that ‘the wind-wheel bears up the fragrant oceans, the fragrant oceans put forth lotuses, and the lotuses bear up the world-seeds’, gives only a single-layer arrangement: in such-and-such a fragrant-water ocean there is a world-nature named such-and-such, one after another; with no layer-by-layer unfolding of twenty layers, and no layer-by-layer names of worlds and of buddhas. So there is nothing in the sixty-fascicle text here that could be collated layer by layer against this passage. This is not a failure of the sixty-fascicle text to translate; it is a difference of where the two put their fullness: the eighty-fascicle text spends its labour on the enumeration of the layers and the names of the buddhas, and the sixty-fascicle text spends its labour on the verses — the sixty-fascicle text goes straight on after this passage into a long stretch of Samantabhadra’s verses, whereas the verses in repetition of the eighty-fascicle text do not appear until the next fascicle. Both are recorded without adjudication.

And so the commentators upon the sixty-fascicle text have no way to explain layer by layer either. Fazang’s Tanxuan ji and Zhiyan’s Souxuan ji are both commentaries upon the sixty-fascicle text, and what they outline at the answering place is the sense of ‘the layered formation of the world-natures’, not twenty layers. Fazang sets up a separate adjudication: the ocean of worlds adorned by the lotus treasury is of three kinds — first, that which, though it pervades the Dharma realm, appears with increase and decrease according to the capacities of bodhisattvas upon the grounds and, being lodged at the summit of the realm of form, is spoken of as one realm only; second, that in which, of this very Flower-Treasury pervading the Dharma realm, ten are spoken so as to show inexhaustibility, inexhaustibly many Flower-Treasuries each pervading the Dharma realm; and third, the worlds of the miscellaneous kinds, tree-shaped and the rest, each and every one of which has a lotus treasury. He adjudges the first with respect to the common teaching of the One Vehicle, and the latter two as shown with respect to the distinct teaching. This is Fazang’s adjudication by lineage, and it is recorded without appraisal.

How Li Tongxuan counts. Tongxuan does not explain layer by layer, but totals by the fascicle: this one fascicle has ten world-seeds of twenty layers, which with the central seed they encircle come to eleven world-seeds of twenty layers. What he counts is ‘seeds’, what Chengguan counts is “layers”; the two have their eyes on different things, and both are recorded.

The echo of this passage within this sūtra. In the chapter on Entry into the Dharma Realm, when the good friend Gopā, a daughter of the Śākya clan, tells Sudhana what she herself knows, she speaks of “the worlds gathered in by the measureless world-seeds of the ten directions within this ocean of the Flower-Treasury world”, and gathers them at once under nine headings — the breadth of worlds, the setting up of worlds, the wheel of worlds, the field of worlds, the differentiation of worlds, the turning of worlds, the lotus of worlds, the Sumeru of worlds, the names of worlds. There they are gathered under nine names; here they are listed out in one hundred and ninety-four layers: the one full, the other summary, and both saying the same thing.

One line of boundary in the treatises of the Huayan school. In the Huayan yisheng jiaoyi fenqi zhang, dividing the common teaching from the place where the three vehicles interpenetrate, Fazang says that some teachings ‘also speak of the Flower-Treasury world, yet do not speak of the ten’. The ten oceans and ten seeds of this passage are precisely the text that “speaks of the ten”. That one line, taken the other way about, marks out where this passage stands in the classification of the teachings — not in speaking of the Flower-Treasury, but in speaking of the ten.

Reading on. What follows this passage is the third section, the differentiated net of lands it sustains, part three, which is the verses in repetition of this chapter; Chengguan outlines it as “one hundred and one verses in all”. Further on, the tenth fascicle has still to speak of the oceans that each of these ten oceans governs. The format of the seven items set up in this passage still holds good then — Chengguan says so plainly: of the governed oceans, the lands sustained by the nearest of them “likewise all have twenty layers”. The format is set up in this fascicle and used in the fascicles that follow.

考據Apparatus

本節唯普賢一人之語,一句「爾時,普賢菩薩復告大眾言」統攝全段,中間不再另起。所說者,是繞著中央香水海的十片香水海:每海一世界種,每世界種上下相疊而住若干重世界,每重具剎名與佛號,其中三十八重兼具形狀、所依、上覆、眷屬四目。澄觀科此為「所持剎網差別」之次段,判其體例曰「有二十重,下九海例然」,並開列一重之「七事」。逐重實計:十海之重數為 20·19·20·20·18·20·18·20·20·19,總 194 重——四海未滿二十,本段經文自身即如此,非切分之失;澄觀於本段科文中但云「餘八海例然」而未別記重數之闕,其言「諸梵本中皆同此闕」者,係指次段(卷十)第五海所管九海之闕,非指此十海之重數。並錄不判。


一、科判定位

科判系統此段之位
底本 T279 三十九品品五 華藏世界品·所持剎網差別之第二段(第一會 菩提場·卷九〔T10 0044a05〕–〔0048c20 前〕)。引句首字精確出處=〔T10n0279 0044a09〕「爾時,普賢菩薩復告大眾言」;末句「佛號:普照法界無礙光」起於〔0048c16〕;次段〈所持剎網差別三·重頌〉起於〔0048c20〕
澄觀《華嚴經疏》T35n1735本品「一品分三」之第三「明所持剎網差別」下;本段之科起〔T35n1735 0583b10〕「下明種所持剎,有二十重,下九海例然」,訖於〔0584a09〕「第三總略結釋,文分為五」前
澄觀所開「七事」「今第一海二十重中,各有七事:一相去遠近、二剎名、三形狀、四所依、五上覆、六眷屬、七佛號。或有說體、或說清淨,即或八或九」〔T35n1735 0583b10〕
澄觀之分海科第一海直承前之中央海;「第二從『諸佛子此離垢焰藏海南』下,第二無盡光明輪海」〔T35n1735 0583b19〕;第三至第十海「文並可知」〔0583c06〕
法藏《探玄記》T35n1733〔查無〕本段之逐重釋。探玄記釋六十華嚴,其平行科在〈盧舍那佛品〉之「世界性」重成段:「二從『此香水海上有世界性住』下明次重顯雜類世界性」〔T35n1733 0162c05〕。六十本無二十重之逐重展開(見目四),故無可對之釋文
智儼《搜玄記》T35n1732同上。其科作「二『香水海上』已下,復持世界性,顯重成義」〔T35n1732 0023c26〕。〔查無〕逐重釋文
李通玄《新華嚴經論》T36n1739卷九〈華藏世界品〉十隨文釋義之第十科:「十此第九卷一卷經,都有十箇二十重世界種,繞此中心世界種,總都有十一箇二十重世界種」〔T36n1739 0806a02〕。通玄以「十箇二十重世界種」概舉本卷,加中心一種而為十一
六十華嚴 T278 對位〈盧舍那佛品第二〉〔T09n0278 0412b08〕–〔0415a02〕。同一『風輪持香海·香海出蓮華·蓮華持世界種』之教下,六十本止於『香水海—世界性』單層鏈,無二十重之逐重展開(見目四)

本段之骨:十海總表(逐條實計)

海序方位語香水海名世界種名種之所依體性實計重數海頭出處
第一海東離垢焰藏遍照剎旋—以菩薩行吼音為體20〔0044a10〕
第二海南無盡光明輪佛幢莊嚴—以一切佛功德海音聲為體19〔0044c29〕
第三海右旋金剛寶焰光佛光莊嚴藏—以稱說一切如來名音聲為體20〔0045b06〕
第四海右旋帝青寶莊嚴光照十方一切妙莊嚴蓮華香雲無邊佛音聲為體20〔0045c15〕
第五海右旋金剛輪莊嚴底妙寶間錯因陀羅網—普賢智所生音聲為體18〔0046a26〕
第六海右旋蓮華因陀羅網普現十方影一切香摩尼莊嚴蓮華一切佛智光音聲為體20〔0046c04〕
第七海右旋積集寶香藏一切威德莊嚴—以一切佛法輪音聲為體18〔0047a14〕
第八海右旋寶莊嚴普無垢—以一切微塵中佛剎神變聲為體20〔0047b19〕
第九海右旋金剛寶聚法界行—以一切菩薩地方便法音聲為體20〔0048a01〕
第十海右旋天城寶堞燈焰光明—以普示一切平等法輪音為體19〔0048b09〕
〔逐條核自底本;海頭出處為該海首字前最近之行錨。第四海之承接語作「此金剛寶焰香水海右旋」,而第三海之立名作「金剛寶焰光」——牒名時省一「光」字,兩見皆錄,不改。〕

二、術語

漢古德傳梵(羅馬字·發音輔助)所徵精義
香水海—「次有香水海,名:離垢焰藏」〔T10n0279 0044a10〕華藏世界安布之基。法藏釋其立名曰「為異彼染土醎烈海,故言香水海也。香有二義:一普熏義、二芬馥義」〔T35n1733 0163a14〕
世界種—「有世界種而住其上,名:遍照剎旋」〔T10n0279 0044a11〕一香水海所出之一叢世界,上下相疊而成重數。本段十海各一種
剎旋剎=kṣetra 之音略(古傳「剎土」)「名:遍照剎旋」〔T10n0279 0044a12〕剎即國土;旋謂旋轉環布之相
二十重—疏語,非經文一世界種內上下相疊之世界層數。「二十重」三字經文全段不見,出澄觀《疏》「下明種所持剎,有二十重」〔T35n1735 0583b10〕與李通玄《論》「十箇二十重世界種」〔T36n1739 0806a02〕
相去遠近—疏語;經文作「此上過佛剎微塵數世界」〔T10n0279 0044a16〕澄觀七事之第一。「其第一重無去遠近,但有最下方言」〔T35n1735 0583b13〕
佛剎微塵數—「佛剎微塵數世界圍遶」〔T10n0279 0044a15〕碎一佛國土為微塵,以塵為數。本段用之於二處:一計相去之遠、二計眷屬之多
眷屬—「二佛剎微塵數世界圍遶」〔T10n0279 0044a18〕澄觀七事之第六。第一海二十重之眷屬數逐重遞增,自「佛剎微塵數」至「二十佛剎微塵數」
純一清淨—「純一清淨」〔T10n0279 0044a15〕澄觀曰「或有說體、或說清淨,即或八或九」〔T35n1735 0583b13〕,謂此非七事之常項而為增文。全段二十五見
卐字—「形如卐字」〔T10n0279 0044b14〕世界形狀之一。全段三見(第一海第九重·第一海第十一重·第三海第二十重)
因陀羅網因陀羅=indra「其狀猶如因陀羅網」〔T10n0279 0044b17〕帝釋天宮之珠網。本段亦作「帝網」
尸利śrī「有世界,名:尸利華光輪」〔T10n0279 0044b02〕吉祥之義;音寫存於剎名
摩尼maṇi「一切香摩尼王妙莊嚴」〔T10n0279 0044a11〕寶珠。全段二十九見,為本段最頻之寶名
栴檀candana「有世界,名:栴檀月」〔T10n0279 0044c09〕香木
阿脩羅asura「其狀猶如阿脩羅身」〔T10n0279 0044c06〕六道之一;此取其身形為剎形
緊那羅kiṃnara「有世界,名:大樹緊那羅音」〔T10n0279 0048b21〕天龍八部之一,善歌樂
須彌sumeru「依寶瓔珞須彌住」〔T10n0279 0044c03〕一小世界之中心山。全段十三見
頻申—「佛號:波羅蜜師子頻申」〔T10n0279 0046b09〕師子欠伸奮迅之相,喻佛之奮迅自在
畟方—疏語,非經文澄觀釋「四洲」時語:「北洲畟方」〔T35n1735 0583b17〕,謂正四方之形
天城寶堞—「次有香水海,名:天城寶堞」〔T10n0279 0048b09〕堞謂城上女牆;第十海之名
欄楯—「形如欄楯」〔T10n0279 0047b15〕直曰欄、橫曰楯;第七海末重之形

三、譬喻·修辭

本段之修辭骨在一句程式:剎名·形狀·所依·上覆·眷屬·佛號六項連綴,重重相因。喻不別立,而以「其形…」「形如…」「狀如…」「其狀猶如…」四式直取物象為剎形——剎之形即是喻。

(一) 形狀四式與第一海二十形(唯一逐重具形之海)

重世界名形狀所依上覆眷屬清淨佛號
1宮殿莊嚴幢其形四方一切寶莊嚴海蓮華光網雲彌覆其上佛剎微塵數世界圍遶純一清淨眉間光遍照
2德華藏其形周圓一切寶華蘂海真珠幢師子座雲彌覆其上二佛剎微塵數世界圍遶—一切無邊法海慧
3善變化妙香輪形如金剛一切寶莊嚴鈴網海種種莊嚴圓光雲彌覆其上三佛剎微塵數世界圍遶—功德相光明普照
4妙色光明其狀猶如摩尼寶輪無邊色寶香水海普光明真珠樓閣雲彌覆其上四佛剎微塵數世界圍遶純一清淨善眷屬出興遍照
5善蓋覆狀如蓮華金剛香水海離塵光明香水雲彌覆其上五佛剎微塵數世界圍遶—法喜無盡慧
6尸利華光輪其形三角一切堅固寶莊嚴海菩薩摩尼冠光明雲彌覆其上六佛剎微塵數世界圍遶—清淨普光明雲
7寶蓮華莊嚴形如半月一切蓮華莊嚴海一切寶華雲彌覆其上七佛剎微塵數世界圍遶純一清淨功德華清淨眼
8無垢焰莊嚴其狀猶如寶燈行列寶焰藏海常雨香水種種身雲彌覆其上八佛剎微塵數世界圍遶—慧力無能勝
9妙梵音形如卐字寶衣幢海一切華莊嚴帳雲彌覆其上九佛剎微塵數世界圍遶—廣大目如空中淨月
10微塵數音聲其狀猶如因陀羅網一切寶水海一切樂音寶蓋雲彌覆其上十佛剎微塵數世界圍遶純一清淨金色須彌燈
11寶色莊嚴形如卐字帝釋形寶王海日光明華雲彌覆其上十一佛剎微塵數世界圍遶—迥照法界光明智
12金色妙光其狀猶如廣大城廓一切寶莊嚴海道場寶華雲彌覆其上十二佛剎微塵數世界圍遶—寶燈普照幢
13遍照光明輪狀如華旋寶衣旋海佛音聲寶王樓閣雲彌覆其上十三佛剎微塵數世界圍遶純一清淨蓮華焰遍照
14寶藏莊嚴狀如四洲寶瓔珞須彌寶焰摩尼雲彌覆其上十四佛剎微塵數世界圍遶—無盡福開敷華
15如鏡像普現其狀猶如阿脩羅身金剛蓮華海寶冠光影雲彌覆其上十五佛剎微塵數世界圍遶—甘露音
16栴檀月其形八隅金剛栴檀寶海真珠華摩尼雲彌覆其上十六佛剎微塵數世界圍遶純一清淨最勝法無等智
17離垢光明其狀猶如香水漩流無邊色寶光海妙香光明雲彌覆其上十七佛剎微塵數世界圍遶—遍照虛空光明音
18妙華莊嚴其狀猶如旋遶之形一切華海一切樂音摩尼雲彌覆其上十八佛剎微塵數世界圍遶—普現勝光明
19勝音莊嚴其狀猶如師子之座金師子座海眾色蓮華藏師子座雲彌覆其上十九佛剎微塵數世界圍遶—無邊功德稱普光明
20高勝燈狀如佛掌寶衣服香幢海日輪普照寶王樓閣雲彌覆其上二十佛剎微塵數世界圍遶純一清淨普照虛空燈
四式之別:「其形」「形如」直斷其形(多用於幾何之形:四方·周圓·三角·八隅·半月·卐字),「狀如」「其狀猶如」則明取譬(多用於物象:蓮華·華旋·四洲·佛掌·阿脩羅身·師子之座·樓閣之形·廣大城廓·香水漩流)。第一海二十重逐重有形,第二至第十海則唯首重與末重有形,中間諸重不言形——此即澄觀所謂「中間唯三,謂相去、數量、剎名佛號」〔T35n1735 0583c01〕。

(二) 帝網之喻在本段之十一見

見處經文出處
第一海第十重·剎形其狀猶如因陀羅網〔T10n0279 0044b17〕
第四海第一重·上覆因陀羅網而覆其上〔0045c20〕
第五海·世界種名世界種,名:妙寶間錯因陀羅網〔0046a27〕
第五海第一重·上覆佛境界摩尼王帝網雲而覆其上〔0046b01〕
第五海第八重·剎名有世界,名:師子帝網光〔0046b13〕
第六海·海名(立名)次有香水海,名:蓮華因陀羅網〔0046c04〕
第六海第二十重·上覆普雨無邊色摩尼王帝網彌覆其上〔0047a11〕
第七海·海名(牒名)此蓮華因陀羅網香水海右旋〔0047a14〕
第七海第十八重·剎名有世界,名:帝網莊嚴〔0047b15〕
第八海第十三重·剎名有世界,名:帝網幢〔0047c14〕
第九海第八重·剎名有世界,名:摩尼藏因陀羅網〔0048a16〕

一喻而歷四位:為剎之形·為剎之上覆·為世界種之名·為香水海之名,又四為剎名。同一帝網,忽為所依、忽為能覆、忽為名字——此為本段最顯之修辭。

(三) 四洲之形與澄觀之釋

「有世界,名:寶藏莊嚴;狀如四洲」〔T10n0279 0044c03〕。澄觀釋之曰:

「其第十四重中,云形如四洲者,水中可居曰洲。準《俱舍》,東洲如半月、南洲如車、西洲如滿月、北洲畟方。四洲形異,而云如者,則全似此界也。」〔T35n1735 0583b15〕

〔按:澄觀牒經作「形如四洲」,底本作「狀如四洲」,一字之異,兩存不改。〕

(四) 十疊繞盤之喻(澄觀自設)

「第三海去但言右旋,又不云南者,十海如環繞於中海,故不正南也。如以十疊繞於一盤,方所可見。」〔T35n1735 0583b23〕

此喻不出經文,出澄觀《疏》,為解釋方位語何以自第三海起一律作「右旋」而設。


四、異譯對勘

本段之漢譯校本二:實叉難陀 T279(底本·品五華藏世界品)·佛馱跋陀羅 T278(晉譯六十華嚴·品二盧舍那佛品)。四十華嚴 T293 唯譯品三十九,於本段無對校;世親《十地經論》T26n1522 唯釋〈十地品〉,不涉本品。

逐重展開之有無

〔查無〕六十華嚴『十海各二十重』之對應結構。依場景結構比對——兩本同處『風輪持香水海·香水海出大蓮華·大蓮華持世界種』之教下,場景確在——而六十本於對應段〔T09n0278 0412b08〕–〔0415a02〕止於『香水海—世界性』之單層並列,既無二十重之逐重展開,亦無逐重之剎名與佛號枚舉。此非六十本闕譯此段,乃兩本詳略之異:八十本詳於世界種內部之重數與佛號,六十本詳於偈頌。故本段之逐重異文對勘無所施,據實標闕,不以他處之文充之。

名相之譯語系統

事實叉 T279佛馱 T278
一叢世界之名世界種〔T10n0279 0044a11〕世界性〔T09n0278 0412b09〕
華藏之主佛毘盧遮那(本品內見於前後段)盧舍那〔T09n0278 0412b23〕「盧舍那曠願,令國土嚴淨」

〔按:六十本此段之後即接普賢偈頌二十頌〔T09n0278 0412b11〕起,八十本之重頌則在次一節(卷十)。頌位之異亦全錄不判。〕


五、宗義之經據〔眼〕

(一) 剎之體是聲——十海十體,逐條實計

十海之世界種各自標「體」,十體無一是地水火風,全屬音聲之屬。逐條實計:

海體用字
第一海以菩薩行吼音為體音
第二海以一切佛功德海音聲為體音聲
第三海以稱說一切如來名音聲為體音聲
第四海無邊佛音聲為體音聲
第五海普賢智所生音聲為體音聲
第六海一切佛智光音聲為體音聲
第七海以一切佛法輪音聲為體音聲
第八海以一切微塵中佛剎神變聲為體聲
第九海以一切菩薩地方便法音聲為體音聲
第十海以普示一切平等法輪音為體音

十體之中,七作「音聲」、二作「音」、一作「聲」;十體所繫之能發者,則為菩薩行·佛功德·如來名·佛·普賢智·佛智光·佛法輪·佛剎神變·菩薩地方便法·平等法輪——無一屬色法。此為本段最硬之經據:剎土之體性即是佛與菩薩之音聲。

(二) 依正互攝之文相

第五海第一重「佛境界摩尼王帝網雲而覆其上」〔T10n0279 0046b01〕、第一海第十三重「佛音聲寶王樓閣雲彌覆其上」〔0044b29〕——以佛之境界、佛之音聲為剎之上覆;而每一重之末又必繫「佛號」。剎中有佛,剎之體是佛聲,剎之覆是佛境——依報與正報於同一句中往復。

(三) 環繞而非四方——中海與十海之關係

方位語逐條實計:第一海作「東」〔T10n0279 0044a09〕,第二海作「南」〔0044c29〕,第三至第十海一律作「右旋」〔0045b06〕等八處。澄觀釋此曰「十海如環繞於中海,故不正南也」〔T35n1735 0583b23〕,又曰「此下九海,文皆有二:先牒前海為所依、後『有香水海』下明能依之海,皆不牒中海為所繞,故云南也」〔0583b20〕——十海各以前海為所依而次第右旋,共環一中海。

〔四法界·十玄·六相之判於本段疏文無明文,據實標闕,不代為配屬。〕


六、諸家異釋(古德·標宗)

澄觀《華嚴經疏》T35n1735(八十華嚴逐文·主)

  • 七事之立:「下明種所持剎,有二十重,下九海例然。今第一海二十重中,各有七事:一相去遠近、二剎名、三形狀、四所依、五上覆、六眷屬、七佛號。或有說體、或說清淨,即或八或九。」〔T35n1735 0583b10〕
  • 第一重之減:「其第一重無去遠近,但有最下方言,然文並可知,有難即釋。」〔0583b13〕
  • 不標大數:「此中文無標結大數,準例可知耳。」〔0583b18〕
  • 文之二分:「此下九海,文皆有二:先牒前海為所依、後『有香水海』下明能依之海,皆不牒中海為所繞,故云南也。」〔0583b20〕
  • 右旋之由:「第三海去但言右旋,又不云南者,十海如環繞於中海,故不正南也。如以十疊繞於一盤,方所可見。」〔0583b23〕
  • 或無蓮華:「又第二已去,或無蓮華者,前總釋種中云:或有依蓮華住、或有依海,故或無也。」〔0583b25〕
  • 首末中三分:「二十重中,初一世界,文即有七;後一文八,加純淨故;中間唯三,謂相去、數量、剎名佛號,餘八海例然。」〔0583b29〕
  • 餘八海不別釋:「第三金剛寶焰光明海、第四帝青寶莊嚴海、第五金剛輪莊嚴底海、第六蓮華因陀羅網海、第七積集寶香藏海、第八寶莊嚴海、第九金剛寶聚海、第十天城寶堞海,文並可知」〔0583c02〕;「有欲解釋剎中佛名,足可留思」〔0583c06〕

法藏《探玄記》T35n1733(六十華嚴疏)

本段無逐重釋文(六十本無此結構)。其於平行處之科作「二從『此香水海上有世界性住』下明次重顯雜類世界性、三從『香水海名樂光明』下更重辨十二佛國土七世界性」〔T35n1733 0162c05〕。又於華藏世界立三種之判:

「蓮華藏莊嚴世界海有三種:一蓮華臺藏世界雖遍法界,對地上菩薩機現有增減,寄在色頂唯說一界;二即此遍法界之華藏說十顯無盡,即無盡箇華藏一一皆遍法界;三樹形等雜類世界,一一皆有蓮華藏,竝似彼界悉遍法界,各各有十無盡無盡。此三中,初一約同教一乘辨、後二約別教顯耳。」〔T35n1733 0162c11〕

智儼《搜玄記》T35n1732(六十華嚴疏)

「第三文有三:初明風輪上香水海,辨本末相成。二『香水海上』已下,復持世界性,顯重成義。三『彼眾香水中』下,復持向上十二佛國等七世界性,明分齊義。」〔T35n1732 0023c25〕

〔查無〕逐重釋文,同上。

李通玄《新華嚴經論》T36n1739

「十此第九卷一卷經,都有十箇二十重世界種,繞此中心世界種,總都有十一箇二十重世界種。於中意況前已釋畢。」〔T36n1739 0806a02〕

通玄不逐重解,唯以卷為單位總舉其數,並將本卷十種與前卷中心一種合為十一。

誌錄不判

  • 本段之重數:底本逐重實計為 20·19·20·20·18·20·18·20·20·19(總 194),四海未滿二十。澄觀科文於此但云「餘八海例然」〔T35n1735 0583c01〕,未別記其闕;其言「諸梵本中皆同此闕」〔0583c29〕與「多是梵本脫漏,後人注之,誤書相似貝葉耳」〔0584a07〕,所指者為次段(卷十)第五海所管九海之闕與近輪圍海文長之事,非此十海之重數。二事並錄,不合為一,不代澄觀判此段之闕。
  • 「二十重」為疏家與論家之數名,經文自身不出此三字;經文亦「無標結大數」(澄觀語)。數之名與數之實,並錄不判。
  • 法藏三種華藏之判(同教一乘·別教)與通玄十一種之算,各出其宗,並錄不判。

七、互讀·承衍

  • 本經內:〈入法界品〉載善知識瞿波(釋種女)為善財說其所知曰「亦知毘盧遮那世尊此華藏世界海中十方無量諸世界種所攝世界,所謂:世界廣博、世界安立、世界輪、世界場、世界差別、世界轉、世界蓮華、世界須彌、世界名號」〔T10n0279 0407c11〕——「世界種所攝世界」一語,正承本段十海世界種所持諸重之相;而彼處以九名總攝,此處以逐重列名,一略一廣。
  • 華嚴宗論:法藏《華嚴一乘教義分齊章》於同教一乘與三乘交參處云「或亦說華藏世界。而不說十等」〔T45n1866 0478c15〕——以『說華藏而不說十』為分齊之界。本段十海十種,正是「說十」之文。
  • 〔查無〕:〈十地品〉全品內「華藏世界」「華藏莊嚴世界海」所檢未見;《起信論》T32n1666·《十玄門》T45n1868·《華嚴法界玄鏡》T45n1883·《妄盡還源觀》T45n1876 內「華藏世界」亦未見。據實標闕,不以他處之文充之。

八、校本定位

  • 底本:T10n0279《大方廣佛華嚴經》八十卷本,唐 實叉難陀譯。本段=卷九,〔0044a05〕(卷首錨)–〔0048c20〕前;引句首字〔0044a09〕,末句首字〔0048c16〕。頁界〔0044〕〔0045〕〔0046〕〔0047〕〔0048〕五處皆行錨親核。
  • 異譯校本:T09n0278 六十華嚴〈盧舍那佛品第二〉〔0412b08〕–〔0415a02〕(無逐重展開,見目四)。T10n0293 四十華嚴〔查無〕,該譯唯品三十九。
  • 古德疏校本:澄觀《華嚴經疏》T35n1735〔0583b10〕–〔0584a09〕;法藏《探玄記》T35n1733〔0162c05〕起(六十系);智儼《搜玄記》T35n1732〔0023c25〕起(六十系);李通玄《新華嚴經論》T36n1739〔0805c28〕–〔0806a04〕。
  • 異讀:本單元 T279 範圍〔0044a05〕–〔0048c19〕內大正校記 16 條,逐條照錄不判(底本【大】|他本異讀;多本異讀以/分列):〔0044a29〕離塵【大】|離苦【宮】 · 〔0044b01〕喜【大】|廣【南藏】(明註曰喜南藏作廣) · 〔0044b05〕雲【大】|無此字【宋】【元】【明】【宮】 · 〔0044b14〕卐【大】*|卍【宋】【元】【明】【宮】*(*同校並繫〔0044b21〕〔0045c12〕之卐字) · 〔0044c14〕漩【大】*|旋【宋】【元】【明】【宮】*(*同校並繫〔0045b10〕〔0046c08〕之漩字) · 〔0044c19〕彌【大】*|而【元】【明】【宮】* · 〔0045a19〕普光寶【大】|普光明【明】/普光明寶【宮】 · 〔0045b29〕王【大】|人【宋】 · 〔0045c17〕無【大】|以無【明】 · 〔0046a24〕彌【大】*|而【宋】【元】【明】【宮】*(*同校並繫〔0047a12〕〔0048b07〕〔0048c15〕之彌字) · 〔0046a27〕寶【大】|無此字【宋】【元】【明】【宮】 · 〔0047a27〕此【大】|世【明】 · 〔0047b23〕而【大】|彌【宮】 · 〔0047c08〕瓔珞【大】|纓珞【宋】 · 〔0047c17〕耀【大】|曜【宋】 · 〔0048a11〕昇【大】*|升【宋】【元】【明】*。(*=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 7 條(不入上列大正校記之數):〔0044b04〕雲【CB】|無此字【大】 · 〔0044b23〕迥【CB】【麗-CB】|迴【大】 · 〔0046a15〕佛號【CB】【麗-CB】【磧-CB】|號佛【大】 · 〔0046a17〕佛號【CB】【麗-CB】【磧-CB】|號佛【大】 · 〔0046b18〕恒【CB】【麗-CB】|恆【大】 · 〔0048b02〕讎【CB】【麗-CB】|讐【大】 · 〔0048b10〕堞【CB】【麗-CB】【磧-CB】|蝶【大】。
  • 標點層之異(CBETA 編輯層,非字異):底本此段之句讀有數處以「:」代「;」或以「。」代「,」,逐處誌錄——第八海第十八重「有世界,名:香摩尼聚:佛號」〔T10n0279 0047c22〕、同海第十九重「名:微妙光明:佛號」〔0047c24〕、第九海第四重「名:出現金剛座:佛號:昇師子座蓮華臺;此上過」〔0048a10〕、同海第五重「名:蓮華勝音:佛號」〔0048a12〕、第九重「名:眾妙地藏:佛號」〔0048a17〕、第十六重「名:光焰燈莊嚴:佛號」〔0048a28〕、第十七重「名:香光雲:佛號」〔0048a29〕、第十海第一重「瑠璃色師子座雲而覆其上。佛剎微塵數世界圍遶」〔0048b13〕。字無異,唯句讀之出入,一仍其舊不改。

This section is the speech of Samantabhadra alone: the one sentence 「爾時,普賢菩薩復告大眾言」 tr. “At that time Samantabhadra Bodhisattva once again addressed the great assembly, saying” governs the whole passage, and nowhere in the middle does the text begin again. What is spoken of is the ten fragrant-water oceans that encircle the central fragrant-water ocean: one world-seed to each ocean, and upon each world-seed a number of layered worlds resting one above another, each layer having the name of the land and the name of its buddha, and thirty-eight of them also carrying the four items of shape, what it rests upon, what covers it above, and its retinue. Chengguan places this under 「所持剎網差別」 tr. “the differentiated net of lands it sustains” as its second passage, and adjudges its formal pattern thus: 「有二十重,下九海例然」 tr. “there are twenty layers, and the nine oceans below follow the same pattern”; and he sets out the 「七事」 tr. “seven items” of a single layer. Counted layer by layer, the numbers of layers in the ten oceans are 20·19·20·20·18·20·18·20·20·19, 194 layers in all — four of the oceans fall short of twenty. The text of this passage is itself so, and this is no fault of the division. In his outline of this passage Chengguan says only 「餘八海例然」 tr. “the remaining eight oceans follow the same pattern” and does not separately record any shortfall in the number of layers; and where he says 「諸梵本中皆同此闕」 tr. “in all the Sanskrit texts this lack is the same” he is speaking of the lack in the nine oceans governed by the fifth ocean of the following passage (fascicle ten), not of the number of layers in these ten oceans. Both are recorded without adjudication.


I. Doctrinal Outline and Placement

Outline systemThe place of this passage within it
The base text T279, in thirty-nine chaptersChapter Five, The Flower-Treasury World · the second passage of the differentiated net of lands it sustains (the first assembly, at the seat of enlightenment · fascicle nine 〔T10 0044a05〕–〔0048c20 前〕). The exact source of the first character of the opening sentence = 〔T10n0279 0044a09〕 「爾時,普賢菩薩復告大眾言」 tr. “At that time Samantabhadra Bodhisattva once again addressed the great assembly, saying”; the closing sentence 「佛號:普照法界無礙光」 tr. “the buddha is named Unobstructed Light Everywhere Illumining the Dharma Realm” begins at 〔0048c16〕; the following passage, the third of the differentiated net of lands it sustains, the verses in repetition, begins at 〔0048c20〕
Chengguan, Huayan jing shu T35n1735Under the third member of this chapter’s 「一品分三」 tr. “division of the one chapter into three”, namely 「明所持剎網差別」 tr. “setting forth the differentiated net of lands it sustains”; the outline of this passage begins at 〔T35n1735 0583b10〕 「下明種所持剎,有二十重,下九海例然」 tr. “below, the lands sustained by the seed are set forth: there are twenty layers, and the nine oceans below follow the same pattern”, and ends before 〔0584a09〕 「第三總略結釋,文分為五」 tr. “third, the general summary conclusion and explanation; the text divides into five”
The 「七事」 tr. “seven items” set out by Chengguan「今第一海二十重中,各有七事:一相去遠近、二剎名、三形狀、四所依、五上覆、六眷屬、七佛號。或有說體、或說清淨,即或八或九」 tr. “now among the twenty layers of the first ocean each has seven items: first, the distance apart; second, the name of the land; third, its shape; fourth, what it rests upon; fifth, what covers it above; sixth, its retinue; seventh, the name of its buddha. Some also state the substance, or state the purity, and so there are either eight or nine” 〔T35n1735 0583b10〕
Chengguan’s outline dividing the oceansThe first ocean carries on directly from the central ocean before it; 「第二從『諸佛子此離垢焰藏海南』下,第二無盡光明輪海」 tr. “second, from ‘Sons of the Buddha, south of this ocean Treasury of Flames Free from Defilement’ onward is the second, the ocean Wheel of Inexhaustible Radiance” 〔T35n1735 0583b19〕; of the third through the tenth oceans, 「文並可知」 tr. “the text throughout can be understood” 〔0583c06〕
Fazang, Tanxuan ji T35n1733〔not found〕 for any layer-by-layer explanation of this passage. The Tanxuan ji explains the sixty-fascicle Avataṃsaka, and its parallel outline stands at the passage on the layered formation of the 「世界性」 tr. “world-natures” in the chapter on Rocana Buddha: 「二從『此香水海上有世界性住』下明次重顯雜類世界性」 tr. “second, from ‘upon this fragrant-water ocean there rest world-natures’ onward sets forth the next layer, showing the world-natures of the miscellaneous kinds” 〔T35n1733 0162c05〕. The sixty-fascicle text has no layer-by-layer unfolding of twenty layers (see rubric IV), and so there is no commentary of its own that could be set against this passage
Zhiyan, Souxuan ji T35n1732The same as above. His outline reads 「二『香水海上』已下,復持世界性,顯重成義」 tr. “second, from ‘upon the fragrant-water ocean’ onward it further sustains the world-natures, showing the sense of layered formation” 〔T35n1732 0023c26〕. 〔not found〕 for any layer-by-layer commentary
Li Tongxuan, Xin Huayan jing lun T36n1739The tenth rubric among the ten explanations following the text, in the chapter on the Flower-Treasury World, fascicle nine: 「十此第九卷一卷經,都有十箇二十重世界種,繞此中心世界種,總都有十一箇二十重世界種」 tr. “tenth: this one fascicle, the ninth, has in all ten world-seeds of twenty layers encircling this central world-seed, making eleven world-seeds of twenty layers altogether” 〔T36n1739 0806a02〕. Tongxuan sums up the present fascicle as 「十箇二十重世界種」 tr. “ten world-seeds of twenty layers”, and adding the one central seed makes eleven
The corresponding place in the sixty-fascicle Avataṃsaka T278The chapter on Rocana Buddha, chapter two 〔T09n0278 0412b08〕–〔0415a02〕. Under the same teaching that ‘the wind-wheel sustains the fragrant oceans, the fragrant oceans put forth lotuses, and the lotuses sustain the world-seeds’, the sixty-fascicle text stops at a single-layer chain of ‘fragrant-water ocean — world-nature’, with no layer-by-layer unfolding of twenty layers (see rubric IV)

The bone of this passage: the general table of the ten oceans (each item actually counted)

OceanDirectional termName of the fragrant-water oceanName of the world-seedWhat the seed rests uponSubstanceLayers actually countedSource of the ocean-heading
The first oceaneastTreasury of Flames Free from DefilementUniversally Illumining Whirl of Lands—having the roaring sound of bodhisattva practice as its substance20〔0044a10〕
The second oceansouthWheel of Inexhaustible RadianceAdorned with the Buddha-Banner—having the sound and voice of the ocean of the merit of all buddhas as its substance19〔0044c29〕
The third oceanrightward whirlLight of Vajra-Jewel FlamesTreasury Adorned with Buddha-Light—having the sound and voice that proclaims the names of all tathāgatas as its substance20〔0045b06〕
The fourth oceanrightward whirlAdorned with Sapphire JewelsLight Illumining the Ten Directionsthe clouds of the fragrance of all wondrously adorned lotuseshaving the boundless sound and voice of the buddhas as its substance20〔0045c15〕
The fifth oceanrightward whirlVajra-Wheel-Adorned BaseIndra’s Net Interspersed with Wondrous Jewels—having the sound and voice born of Samantabhadra’s wisdom as its substance18〔0046a26〕
The sixth oceanrightward whirlLotus Indra’s NetUniversally Manifesting the Reflections of the Ten Directionsthe lotuses adorned with all fragrant maṇihaving the sound and voice of the light of the wisdom of all buddhas as its substance20〔0046c04〕
The seventh oceanrightward whirlTreasury of Amassed Jewel-FragranceAdorned with All Majestic Virtue—having the sound and voice of the Dharma-wheel of all buddhas as its substance18〔0047a14〕
The eighth oceanrightward whirlJewel AdornmentUniversally Undefiled—having the voice of the spiritual transformations of the buddha-lands within all motes of dust as its substance20〔0047b19〕
The ninth oceanrightward whirlMass of Vajra JewelsPractice of the Dharma Realm—having the sound and voice of the dharma of skillful means of all the bodhisattva grounds as its substance20〔0048a01〕
The tenth oceanrightward whirlJewelled Battlements of the Heavenly CityRadiance of Lamp-Flames—having the sound of the Dharma-wheel that universally shows the equality of all as its substance19〔0048b09〕
〔Each item checked against the base text; the source of the ocean-heading is the nearest line-anchor before the first character of that ocean. The connecting phrase of the fourth ocean reads 「此金剛寶焰香水海右旋」 tr. “turning to the right from this fragrant-water ocean Vajra-Jewel Flames”, whereas the third ocean is given the name 「金剛寶焰光」 tr. “Light of Vajra-Jewel Flames” — in citing the name one 「光」 tr. “light” is dropped; both occurrences are recorded and neither is altered.〕

II. Terminology

TermSanskrit as transmitted by the ancient worthies (roman letters · pronunciation aid)AttestationEssential sense
fragrant-water ocean—「次有香水海,名:離垢焰藏」 tr. “next there is a fragrant-water ocean, named Treasury of Flames Free from Defilement” 〔T10n0279 0044a10〕The base on which the Flower-Treasury world is laid out. Fazang explains the giving of the name thus: 「為異彼染土醎烈海,故言香水海也。香有二義:一普熏義、二芬馥義」 tr. “it is to distinguish it from the salt and bitter seas of those defiled lands that it is called a fragrant-water ocean. Fragrance has two senses: first, the sense of perfuming everywhere; second, the sense of sweet scent” 〔T35n1733 0163a14〕
world-seed—「有世界種而住其上,名:遍照剎旋」 tr. “there is a world-seed that rests upon it, named Universally Illumining Whirl of Lands” 〔T10n0279 0044a11〕One cluster of worlds put forth by one fragrant-water ocean, piled one above another so as to form a number of layers. Each of the ten oceans of this passage has one seed
whirl of landsthe graph rendered ‘land’ = an abbreviated transliteration of kṣetra (anciently transmitted as 「剎土」 tr. “land of the buddhas”)「名:遍照剎旋」 tr. “named Universally Illumining Whirl of Lands” 〔T10n0279 0044a12〕A land is a country; a whirl means the aspect of turning round and being ranged about
twenty layers—The wording of the commentary, not of the sūtraThe number of world-layers piled one above another within a single world-seed. The three graphs 「二十重」 tr. “twenty layers” are nowhere to be found in the whole passage of the sūtra; they come from Chengguan’s Shu, 「下明種所持剎,有二十重」 tr. “below, the lands sustained by the seed are set forth: there are twenty layers” 〔T35n1735 0583b10〕, and from Li Tongxuan’s Lun, 「十箇二十重世界種」 tr. “ten world-seeds of twenty layers” 〔T36n1739 0806a02〕
the distance apart—The wording of the commentary; the sūtra reads 「此上過佛剎微塵數世界」 tr. “above this, past worlds as many as the dust-motes of a buddha-land” 〔T10n0279 0044a16〕The first of Chengguan’s seven items. 「其第一重無去遠近,但有最下方言」 tr. “its first layer has no distance apart, but has only the words ‘at the very lowest place’” 〔T35n1735 0583b13〕
worlds as many as the dust-motes of a buddha-land—「佛剎微塵數世界圍遶」 tr. “worlds as many as the dust-motes of a buddha-land encircle it” 〔T10n0279 0044a15〕To grind one buddha-land to dust and take the motes as the number. This passage uses it in two places: to reckon the distance apart, and to reckon the multitude of the retinue
retinue—「二佛剎微塵數世界圍遶」 tr. “worlds twice the number of the dust-motes of a buddha-land encircle it” 〔T10n0279 0044a18〕The sixth of Chengguan’s seven items. Through the twenty layers of the first ocean the number of the retinue increases layer by layer, from 「佛剎微塵數」 tr. “the dust-motes of a buddha-land” up to 「二十佛剎微塵數」 tr. “twenty times the dust-motes of a buddha-land”
pure and unmixed—「純一清淨」 tr. “pure and unmixed” 〔T10n0279 0044a15〕Chengguan says 「或有說體、或說清淨,即或八或九」 tr. “some also state the substance, or state the purity, and so there are either eight or nine” 〔T35n1735 0583b13〕, meaning that this is not a constant item among the seven but an added clause. Twenty-five occurrences in the whole passage
the svastika—「形如卐字」 tr. “shaped like the svastika” 〔T10n0279 0044b14〕One of the shapes of worlds. Three occurrences in the whole passage (the ninth layer of the first ocean · the eleventh layer of the first ocean · the twentieth layer of the third ocean)
Indra’s netindra「其狀猶如因陀羅網」 tr. “its look is as though it were Indra’s net” 〔T10n0279 0044b17〕The pearl net of Śakra’s heavenly palace. In this passage it also appears as 「帝網」 tr. “Śakra’s net”
Śrīśrī「有世界,名:尸利華光輪」 tr. “there is a world, named Śrī Flower-Light Wheel” 〔T10n0279 0044b02〕The sense is auspiciousness; the transliteration survives in the name of the land
maṇimaṇi「一切香摩尼王妙莊嚴」 tr. “Wondrously Adorned with All Fragrant Maṇi Kings” 〔T10n0279 0044a11〕A jewel-pearl. Twenty-nine occurrences in the whole passage, the most frequent name of a treasure in it
sandalwoodcandana「有世界,名:栴檀月」 tr. “there is a world, named Sandalwood Moon” 〔T10n0279 0044c09〕A fragrant wood
asuraasura「其狀猶如阿脩羅身」 tr. “its look is as though it were the body of an asura” 〔T10n0279 0044c06〕One of the six destinies; here its bodily form is taken as the shape of a land
kiṃnarakiṃnara「有世界,名:大樹緊那羅音」 tr. “there is a world, named Great Tree, Sound of the Kiṃnaras” 〔T10n0279 0048b21〕One of the eight kinds of beings, skilled at song and music
Sumerusumeru「依寶瓔珞須彌住」 tr. “it rests upon the Sumeru of jewelled necklaces” 〔T10n0279 0044c03〕The central mountain of one small world-system. Thirteen occurrences in the whole passage
the rousing stretch—「佛號:波羅蜜師子頻申」 tr. “the buddha is named Pāramitā, the Lion’s Rousing Stretch” 〔T10n0279 0046b09〕The aspect of a lion yawning and stretching and rousing itself, figuring the Buddha’s rousing sovereignty
squarely four-sided—The wording of the commentary, not of the sūtraChengguan’s word when explaining 「四洲」 tr. “the four continents”: 「北洲畟方」 tr. “the northern continent is squarely four-sided” 〔T35n1735 0583b17〕, meaning a shape of exact four-squareness
Jewelled Battlements of the Heavenly City—「次有香水海,名:天城寶堞」 tr. “next there is a fragrant-water ocean, named Jewelled Battlements of the Heavenly City” 〔T10n0279 0048b09〕Battlements are the parapet upon a city wall; the name of the tenth ocean
railing—「形如欄楯」 tr. “shaped like a railing” 〔T10n0279 0047b15〕The uprights are called lan, the crosspieces shun; the shape of the last layer of the seventh ocean

III. Similes and Rhetoric

The rhetorical bone of this passage lies in a single formula: the name of the land · its shape · what it rests upon · what covers it above · its retinue · the name of its buddha — six items strung together, layer conditioning layer. No simile is set up apart; rather, by the four patterns 「其形…」 tr. “its shape is …”, 「形如…」 tr. “shaped like …”, 「狀如…」 tr. “looking like …”, and 「其狀猶如…」 tr. “its look is as though it were …”, the images of things are taken directly as the shapes of lands — the shape of the land is itself the simile.

(1) The four patterns of shape, and the twenty shapes of the first ocean (the one ocean that gives a shape for every layer)

LayerName of the worldShapeWhat it rests uponWhat covers it aboveRetinuePurityThe buddha’s name
1Palace-Adornment Bannerits shape is four-squarethe Ocean of All Jewel Adornmentsclouds of lotus-light nets everywhere cover it aboveworlds as many as the dust-motes of a buddha-land encircle itpure and unmixedUniversal Illumination by the Light Between the Brows
2Treasury of Virtue-Flowersits shape is roundthe Ocean of the Stamens of All Jewel Flowersclouds of pearl banners and lion seats everywhere cover it aboveworlds twice the dust-motes of a buddha-land encircle it—Insight of the Boundless Ocean of All Dharmas
3Wheel of the Wondrous Fragrance of Good Transformationshaped like a vajrathe Ocean of the Bell-Nets of All Jewel Adornmentsclouds of round haloes of every kind of adornment everywhere cover it aboveworlds three times the dust-motes of a buddha-land encircle it—Radiance of the Marks of Merit Everywhere Illumining
4Radiance of Wondrous Formits look is as though it were a maṇi-jewel wheelthe Fragrant-Water Ocean of Boundless-Coloured Jewelsclouds of universally radiant pearl towers everywhere cover it aboveworlds four times the dust-motes of a buddha-land encircle itpure and unmixedGood Retinue Arising, Universally Illumining
5Good Canopy-Coveringlooking like a lotusthe Vajra Fragrant-Water Oceanclouds of dust-free radiant fragrant water everywhere cover it aboveworlds five times the dust-motes of a buddha-land encircle it—Inexhaustible Insight of Dharma-Joy
6Śrī Flower-Light Wheelits shape is triangularthe Ocean Adorned with All Firm Jewelsclouds of the radiance of bodhisattvas’ maṇi crowns everywhere cover it aboveworlds six times the dust-motes of a buddha-land encircle it—Cloud of Pure Universal Radiance
7Jewel-Lotus Adornmentshaped like a half-moonthe Ocean of All Lotus Adornmentsclouds of all jewel flowers everywhere cover it aboveworlds seven times the dust-motes of a buddha-land encircle itpure and unmixedPure Eye of the Flower of Merit
8Undefiled Flame Adornmentits look is as though it were ranks of jewel lampsthe Ocean of the Treasury of Jewel Flamesclouds of every kind of body constantly raining fragrant water everywhere cover it aboveworlds eight times the dust-motes of a buddha-land encircle it—Unconquerable Power of Insight
9Wondrous Brahmā Soundshaped like the svastikathe Ocean of Jewel-Robe Bannersclouds of curtains adorned with all flowers everywhere cover it aboveworlds nine times the dust-motes of a buddha-land encircle it—Vast Eyes Like the Pure Moon in the Sky
10Sounds and Voices Numerous as Motes of Dustits look is as though it were Indra’s netthe Ocean of All Jewel Watersclouds of jewelled canopies of all music everywhere cover it aboveworlds ten times the dust-motes of a buddha-land encircle itpure and unmixedGolden Sumeru Lamp
11Jewel-Colour Adornmentshaped like the svastikathe Ocean of Jewel Kings in the form of Śakraclouds of sunlight flowers everywhere cover it aboveworlds eleven times the dust-motes of a buddha-land encircle it—Far-Shining Wisdom of the Radiance of the Dharma Realm
12Golden Wondrous Lightits look is as though it were a vast city wallthe Ocean of All Jewel Adornmentsclouds of jewel flowers of the place of enlightenment everywhere cover it aboveworlds twelve times the dust-motes of a buddha-land encircle it—Banner of the Jewel Lamp Everywhere Illumining
13Universally Illumining Radiance-Wheellooking like a flower-whirlthe Ocean of Whirling Jewel Robesclouds of jewel-king towers of the Buddha’s voice everywhere cover it aboveworlds thirteen times the dust-motes of a buddha-land encircle itpure and unmixedLotus Flame Universally Illumining
14Jewel-Treasury Adornmentlooking like the four continentsthe Sumeru of Jewelled Necklacesclouds of jewel-flame maṇi everywhere cover it aboveworlds fourteen times the dust-motes of a buddha-land encircle it—Flower of Inexhaustible Blessings Bursting into Bloom
15Universally Appearing Like Images in a Mirrorits look is as though it were the body of an asurathe Vajra Lotus Oceanclouds of the light and shadow of jewelled crowns everywhere cover it aboveworlds fifteen times the dust-motes of a buddha-land encircle it—Sound of Ambrosia
16Sandalwood Moonits shape is eight-corneredthe Ocean of Vajra and Sandalwood Jewelsclouds of pearl-flower maṇi everywhere cover it aboveworlds sixteen times the dust-motes of a buddha-land encircle itpure and unmixedSupreme Dharma, Wisdom Without Equal
17Radiance Free from Defilementits look is as though it were a swirling current of fragrant waterthe Ocean of the Light of Boundless-Coloured Jewelsclouds of wondrous fragrance and radiance everywhere cover it aboveworlds seventeen times the dust-motes of a buddha-land encircle it—Sound of the Radiance Universally Illumining Space
18Wondrous Flower Adornmentits look is as though it were a form that circles roundthe Ocean of All Flowersclouds of maṇi of all music everywhere cover it aboveworlds eighteen times the dust-motes of a buddha-land encircle it—Universally Manifest Supreme Radiance
19Supreme Sound Adornmentits look is as though it were a lion seatthe Ocean of Golden Lion Seatsclouds of lion seats of many-coloured lotus treasuries everywhere cover it aboveworlds nineteen times the dust-motes of a buddha-land encircle it—Boundless Merit and Renown, Universal Radiance
20Lofty and Supreme Lamplooking like the Buddha’s palmthe Ocean of the Fragrance-Banners of Jewelled Garmentsclouds of jewel-king towers of the everywhere-illumining sun-disc everywhere cover it aboveworlds twenty times the dust-motes of a buddha-land encircle itpure and unmixedLamp Everywhere Illumining Space
The difference among the four patterns: 「其形」 tr. “its shape is” and 「形如」 tr. “shaped like” state the shape outright (used mostly of geometrical shapes: four-square · round · triangular · eight-cornered · half-moon · svastika), while 「狀如」 tr. “looking like” and 「其狀猶如」 tr. “its look is as though it were” take a likeness openly (used mostly of the images of things: lotus · flower-whirl · the four continents · the Buddha’s palm · the body of an asura · a lion seat · the shape of a tower · a vast city wall · a swirling current of fragrant water). In the first ocean every one of the twenty layers has a shape, whereas in the second through the tenth oceans only the first and the last layer have one, the middle layers saying nothing of shape — which is precisely what Chengguan means by 「中間唯三,謂相去、數量、剎名佛號」 tr. “the middle ones have only three: the distance apart, the number, and the name of the land with the name of the buddha” 〔T35n1735 0583c01〕.

(2) The eleven occurrences of the simile of Śakra’s net in this passage

Where it occursThe textSource
The tenth layer of the first ocean · the shape of the landits look is as though it were Indra’s net〔T10n0279 0044b17〕
The first layer of the fourth ocean · what covers it aboveIndra’s net covers it above〔0045c20〕
The fifth ocean · the name of the world-seedthe world-seed, named Indra’s Net Interspersed with Wondrous Jewels〔0046a27〕
The first layer of the fifth ocean · what covers it aboveclouds of Śakra’s net of maṇi kings of the Buddha’s realm cover it above〔0046b01〕
The eighth layer of the fifth ocean · the name of the landthere is a world, named Light of the Lion’s Śakra-Net〔0046b13〕
The sixth ocean · the name of the ocean (the name given)next there is a fragrant-water ocean, named Lotus Indra’s Net〔0046c04〕
The twentieth layer of the sixth ocean · what covers it aboveŚakra’s net of maṇi kings raining down boundless colours everywhere covers it above〔0047a11〕
The seventh ocean · the name of the ocean (the name cited)turning to the right from this fragrant-water ocean Lotus Indra’s Net〔0047a14〕
The eighteenth layer of the seventh ocean · the name of the landthere is a world, named Śakra’s-Net Adornment〔0047b15〕
The thirteenth layer of the eighth ocean · the name of the landthere is a world, named Śakra’s-Net Banner〔0047c14〕
The eighth layer of the ninth ocean · the name of the landthere is a world, named Maṇi-Treasury Indra’s Net〔0048a16〕

One simile passing through four positions: as the shape of a land · as what covers a land above · as the name of a world-seed · as the name of a fragrant-water ocean; and four times besides as the name of a land. One and the same Śakra’s net is now what is rested upon, now what covers over, now a name — this is the most conspicuous rhetorical turn of the passage.

(3) The shape of the four continents and Chengguan’s explanation

「有世界,名:寶藏莊嚴;狀如四洲」 tr. “there is a world, named Jewel-Treasury Adornment, looking like the four continents” 〔T10n0279 0044c03〕. Chengguan explains it thus:

「其第十四重中,云形如四洲者,水中可居曰洲。準《俱舍》,東洲如半月、南洲如車、西洲如滿月、北洲畟方。四洲形異,而云如者,則全似此界也。」 tr. “In the fourteenth layer, where it says ‘shaped like the four continents’: a place amid the waters where one may dwell is called a continent. According to the Kośa, the eastern continent is like a half-moon, the southern like a cart, the western like a full moon, and the northern is squarely four-sided. The shapes of the four continents differ, yet it says ‘like’ them — that is to say, it is wholly similar to this world of ours.” 〔T35n1735 0583b15〕

〔Note: Chengguan cites the sūtra as 「形如四洲」 tr. “shaped like the four continents”, whereas the base text reads 「狀如四洲」 tr. “looking like the four continents”; a difference of one graph, and both are kept without alteration.〕

(4) The simile of ten dishes set round a platter (Chengguan’s own)

「第三海去但言右旋,又不云南者,十海如環繞於中海,故不正南也。如以十疊繞於一盤,方所可見。」 tr. “From the third ocean onward it says only ‘the rightward whirl’ and no longer says ‘south’, because the ten oceans are like a ring encircling the central ocean, and so they are not due south. It is like setting ten dishes in a ring about one platter: the quarters can then be seen.” 〔T35n1735 0583b23〕

This simile does not come from the sūtra but from Chengguan’s Shu, and is set up to explain why the directional term is uniformly 「右旋」 tr. “the rightward whirl” from the third ocean onward.


IV. Collation with Parallel Translations

The Chinese witnesses for this passage are two: Śikṣānanda T279 (the base text · chapter five, the Flower-Treasury World) · Buddhabhadra T278 (the Jin-dynasty sixty-fascicle Avataṃsaka · chapter two, the chapter on Rocana Buddha). The forty-fascicle Avataṃsaka T293 translates only chapter thirty-nine and offers no collation for this passage; Vasubandhu’s Shidi jing lun T26n1522 explains only the Ten Grounds chapter and does not touch this chapter.

Whether the layer-by-layer unfolding is present

〔not found〕 for any structure in the sixty-fascicle Avataṃsaka answering to ‘twenty layers to each of the ten oceans’. Compared by the structure of the scene — both texts stand under the same teaching that ‘the wind-wheel sustains the fragrant-water ocean, the fragrant-water ocean puts forth a great lotus, and the great lotus sustains the world-seed’, and the scene is certainly there — the sixty-fascicle text at the answering passage 〔T09n0278 0412b08〕–〔0415a02〕 stops at a single-layer arrangement of ‘fragrant-water ocean — world-nature’, with neither a layer-by-layer unfolding of twenty layers nor a layer-by-layer enumeration of the names of lands and of buddhas. This is not that the sixty-fascicle text failed to translate the passage; it is a difference of fullness and terseness between the two: the eighty-fascicle text is full upon the number of layers and the names of the buddhas within the world-seed, while the sixty-fascicle text is full upon the verses. Hence there is nothing here on which a layer-by-layer collation of variants could be exercised, and the lack is recorded as it stands, without filling it out from elsewhere.

The systems of rendering for the technical names

ItemŚikṣānanda T279Buddhabhadra T278
The name for one cluster of worldsworld-seed 〔T10n0279 0044a11〕world-nature 〔T09n0278 0412b09〕
The presiding buddha of the Flower-TreasuryVairocana (found in the passages before and after within this chapter)Rocana 〔T09n0278 0412b23〕 「盧舍那曠願,令國土嚴淨」 tr. “Rocana’s far-reaching vow caused the lands to be adorned and pure”

〔Note: in the sixty-fascicle text this passage is immediately followed by twenty verses of Samantabhadra beginning at 〔T09n0278 0412b11〕, whereas the verses in repetition of the eighty-fascicle text stand in the next section, fascicle ten. The difference in the position of the verses is likewise recorded in full without adjudication.〕


V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)

(1) The substance of a land is sound — ten oceans, ten substances, each item actually counted

The world-seed of each of the ten oceans has its own stated 「體」 tr. “substance”, and not one of the ten substances is earth, water, fire or wind: all of them belong to the class of sound. Counted item by item:

OceanSubstanceThe graph used
The first oceanhaving the roaring sound of bodhisattva practice as its substancesound
The second oceanhaving the sound and voice of the ocean of the merit of all buddhas as its substancesound and voice
The third oceanhaving the sound and voice that proclaims the names of all tathāgatas as its substancesound and voice
The fourth oceanhaving the boundless sound and voice of the buddhas as its substancesound and voice
The fifth oceanhaving the sound and voice born of Samantabhadra’s wisdom as its substancesound and voice
The sixth oceanhaving the sound and voice of the light of the wisdom of all buddhas as its substancesound and voice
The seventh oceanhaving the sound and voice of the Dharma-wheel of all buddhas as its substancesound and voice
The eighth oceanhaving the voice of the spiritual transformations of the buddha-lands within all motes of dust as its substancevoice
The ninth oceanhaving the sound and voice of the dharma of skillful means of all the bodhisattva grounds as its substancesound and voice
The tenth oceanhaving the sound of the Dharma-wheel that universally shows the equality of all as its substancesound

Among the ten substances, seven read 「音聲」 tr. “sound and voice”, two read 「音」 tr. “sound”, and one reads 「聲」 tr. “voice”. As for what issues these ten substances, they are: bodhisattva practice · the merit of the buddhas · the names of the tathāgatas · the buddhas · Samantabhadra’s wisdom · the light of the buddhas’ wisdom · the buddhas’ Dharma-wheel · the spiritual transformations of the buddha-lands · the dharma of skillful means of the bodhisattva grounds · the Dharma-wheel of equality — not one of them belongs to form. This is the hardest scriptural ground in the passage: the substance of a land is precisely the sound and voice of buddhas and bodhisattvas.

(2) The textual aspect of the mutual embrace of the dependent and the proper

The first layer of the fifth ocean, 「佛境界摩尼王帝網雲而覆其上」 tr. “clouds of Śakra’s net of maṇi kings of the Buddha’s realm cover it above” 〔T10n0279 0046b01〕, and the thirteenth layer of the first ocean, 「佛音聲寶王樓閣雲彌覆其上」 tr. “clouds of jewel-king towers of the Buddha’s voice everywhere cover it above” 〔0044b29〕 — the Buddha’s realm and the Buddha’s voice are what covers a land above; and the close of every layer must also carry the 「佛號」 tr. “name of the buddha”. There is a buddha within the land, the substance of the land is the Buddha’s voice, and what covers the land is the Buddha’s realm — the dependent recompense and the proper recompense come and go within one and the same sentence.

(3) Encircling, not the four quarters — the relation of the central ocean to the ten

The directional terms, counted item by item: the first ocean reads 「東」 tr. “east” 〔T10n0279 0044a09〕, the second reads 「南」 tr. “south” 〔0044c29〕, and the third through the tenth uniformly read 「右旋」 tr. “the rightward whirl” 〔0045b06〕 and seven places besides. Chengguan explains this by saying 「十海如環繞於中海,故不正南也」 tr. “the ten oceans are like a ring encircling the central ocean, and so they are not due south” 〔T35n1735 0583b23〕, and again 「此下九海,文皆有二:先牒前海為所依、後『有香水海』下明能依之海,皆不牒中海為所繞,故云南也」 tr. “each of the nine oceans below has two members in its text: first it cites the preceding ocean as that upon which it depends, and then from ‘there is a fragrant-water ocean’ onward it sets forth the depending ocean; none of them cites the central ocean as the thing encircled, and so it says ‘south’” 〔0583b20〕 — each of the ten oceans takes the ocean before it as that upon which it depends and whirls rightward in succession, all together encircling one central ocean.

〔Of the four Dharma realms, the ten mysteries and the six characteristics there is no express statement in the commentary upon this passage; the lack is recorded as it stands and no assignment is made on their behalf.〕


VI. Divergent Interpretations of the Commentators (the ancient worthies, marked by lineage)

Chengguan, Huayan jing shu T35n1735 (verbatim commentary on the eighty-fascicle Avataṃsaka; the principal witness)

  • The setting up of the seven items: 「下明種所持剎,有二十重,下九海例然。今第一海二十重中,各有七事:一相去遠近、二剎名、三形狀、四所依、五上覆、六眷屬、七佛號。或有說體、或說清淨,即或八或九。」 tr. “Below, the lands sustained by the seed are set forth: there are twenty layers, and the nine oceans below follow the same pattern. Now among the twenty layers of the first ocean each has seven items: first, the distance apart; second, the name of the land; third, its shape; fourth, what it rests upon; fifth, what covers it above; sixth, its retinue; seventh, the name of its buddha. Some also state the substance, or state the purity, and so there are either eight or nine.” 〔T35n1735 0583b10〕
  • The reduction in the first layer: 「其第一重無去遠近,但有最下方言,然文並可知,有難即釋。」 tr. “Its first layer has no distance apart, but has only the words ‘at the very lowest place’; the text throughout can be understood, and where there is a difficulty it will be explained.” 〔0583b13〕
  • No great total is stated: 「此中文無標結大數,準例可知耳。」 tr. “In this text no great total is set down or concluded; it can be known by following the pattern.” 〔0583b18〕
  • The two members of the text: 「此下九海,文皆有二:先牒前海為所依、後『有香水海』下明能依之海,皆不牒中海為所繞,故云南也。」 tr. “Each of the nine oceans below has two members in its text: first it cites the preceding ocean as that upon which it depends, and then from ‘there is a fragrant-water ocean’ onward it sets forth the depending ocean; none of them cites the central ocean as the thing encircled, and so it says ‘south’.” 〔0583b20〕
  • The reason for the rightward whirl: 「第三海去但言右旋,又不云南者,十海如環繞於中海,故不正南也。如以十疊繞於一盤,方所可見。」 tr. “From the third ocean onward it says only ‘the rightward whirl’ and no longer says ‘south’, because the ten oceans are like a ring encircling the central ocean, and so they are not due south. It is like setting ten dishes in a ring about one platter: the quarters can then be seen.” 〔0583b23〕
  • Some have no lotus: 「又第二已去,或無蓮華者,前總釋種中云:或有依蓮華住、或有依海,故或無也。」 tr. “Again, from the second onward some have no lotus, because in the general explanation of the seeds above it was said that some rest upon a lotus and some rest upon an ocean; hence in some cases there is none.” 〔0583b25〕
  • The threefold division into first, last and middle: 「二十重中,初一世界,文即有七;後一文八,加純淨故;中間唯三,謂相去、數量、剎名佛號,餘八海例然。」 tr. “Among the twenty layers the first world has seven items in its text; the last has eight, since purity is added; the middle ones have only three, namely the distance apart, the number, and the name of the land with the name of the buddha. The remaining eight oceans follow the same pattern.” 〔0583b29〕
  • The remaining eight oceans not separately explained: 「第三金剛寶焰光明海、第四帝青寶莊嚴海、第五金剛輪莊嚴底海、第六蓮華因陀羅網海、第七積集寶香藏海、第八寶莊嚴海、第九金剛寶聚海、第十天城寶堞海,文並可知」 tr. “The third, the ocean Light of Vajra-Jewel Flames; the fourth, the ocean Adorned with Sapphire Jewels; the fifth, the ocean Vajra-Wheel-Adorned Base; the sixth, the ocean Lotus Indra’s Net; the seventh, the ocean Treasury of Amassed Jewel-Fragrance; the eighth, the ocean Jewel Adornment; the ninth, the ocean Mass of Vajra Jewels; the tenth, the ocean Jewelled Battlements of the Heavenly City — the text throughout can be understood” 〔0583c02〕; 「有欲解釋剎中佛名,足可留思」 tr. “should anyone wish to explain the names of the buddhas within the lands, it is well worth turning the mind to” 〔0583c06〕

Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle Avataṃsaka)

This passage has no layer-by-layer commentary from him, the sixty-fascicle text having no such structure. His outline at the parallel place reads 「二從『此香水海上有世界性住』下明次重顯雜類世界性、三從『香水海名樂光明』下更重辨十二佛國土七世界性」 tr. “second, from ‘upon this fragrant-water ocean there rest world-natures’ onward sets forth the next layer, showing the world-natures of the miscellaneous kinds; third, from ‘the fragrant-water ocean named Delightful Radiance’ onward it distinguishes yet another layer, the twelve buddha-lands and the seven world-natures” 〔T35n1733 0162c05〕. He also sets up a threefold adjudication of the Flower-Treasury world:

「蓮華藏莊嚴世界海有三種:一蓮華臺藏世界雖遍法界,對地上菩薩機現有增減,寄在色頂唯說一界;二即此遍法界之華藏說十顯無盡,即無盡箇華藏一一皆遍法界;三樹形等雜類世界,一一皆有蓮華藏,竝似彼界悉遍法界,各各有十無盡無盡。此三中,初一約同教一乘辨、後二約別教顯耳。」 tr. “The ocean of worlds adorned by the lotus treasury is of three kinds. First, the world of the lotus-dais treasury, which, although it pervades the Dharma realm, appears with increase and decrease according to the capacities of bodhisattvas upon the grounds, and, being lodged at the summit of the realm of form, is spoken of as one realm only. Second, this very Flower-Treasury that pervades the Dharma realm, of which ten are spoken so as to show inexhaustibility — that is, inexhaustibly many Flower-Treasuries, each and every one pervading the Dharma realm. Third, the worlds of the miscellaneous kinds, tree-shaped and the rest, each and every one of which has a lotus treasury; all of them are like that realm in pervading the Dharma realm entirely, and each has ten inexhaustible inexhaustibilities. Of these three, the first is distinguished with respect to the common teaching of the One Vehicle, and the latter two are shown with respect to the distinct teaching.” 〔T35n1733 0162c11〕

Zhiyan, Souxuan ji T35n1732 (commentary on the sixty-fascicle Avataṃsaka)

「第三文有三:初明風輪上香水海,辨本末相成。二『香水海上』已下,復持世界性,顯重成義。三『彼眾香水中』下,復持向上十二佛國等七世界性,明分齊義。」 tr. “The third portion of the text has three members. First, it sets forth the fragrant-water ocean upon the wind-wheel, distinguishing how root and branch complete one another. Second, from ‘upon the fragrant-water ocean’ onward, it further sustains the world-natures, showing the sense of layered formation. Third, from ‘amid those many fragrant waters’ onward, it further sustains, going upward, the twelve buddha-lands and the seven world-natures, setting forth the sense of their bounds.” 〔T35n1732 0023c25〕

〔not found〕 for any layer-by-layer commentary, as above.

Li Tongxuan, Xin Huayan jing lun T36n1739

「十此第九卷一卷經,都有十箇二十重世界種,繞此中心世界種,總都有十一箇二十重世界種。於中意況前已釋畢。」 tr. “Tenth: this one fascicle, the ninth, has in all ten world-seeds of twenty layers encircling this central world-seed, making eleven world-seeds of twenty layers altogether. The purport within has already been explained above.” 〔T36n1739 0806a02〕

Tongxuan does not explain layer by layer, but simply totals the number by the fascicle, joining the ten seeds of this fascicle to the one central seed of the preceding fascicle to make eleven.

Recorded without adjudication

  • The number of layers in this passage: counted layer by layer against the base text it is 20·19·20·20·18·20·18·20·20·19 (194 in all), four of the oceans falling short of twenty. Chengguan’s outline says here only 「餘八海例然」 tr. “the remaining eight oceans follow the same pattern” 〔T35n1735 0583c01〕 and does not separately record the shortfall; and his words 「諸梵本中皆同此闕」 tr. “in all the Sanskrit texts this lack is the same” 〔0583c29〕 and 「多是梵本脫漏,後人注之,誤書相似貝葉耳」 tr. “for the most part it is an omission in the Sanskrit text, and later hands annotating it miswrote from palm leaves that resembled one another” 〔0584a07〕 point to the lack in the nine oceans governed by the fifth ocean of the following passage (fascicle ten) and to the matter of the length of the text at the ocean nearest the encircling ring of mountains, not to the number of layers here. The two matters are recorded together, not combined into one, and no adjudication upon the lack in this passage is made on Chengguan’s behalf.
  • 「二十重」 tr. “twenty layers” is a name for a number given by the commentators and the treatise-master; the sūtra itself does not utter those three graphs, and the sūtra likewise 「無標結大數」 tr. “sets down and concludes no great total” (Chengguan’s word). The name of the number and the fact of the number are recorded together without adjudication.
  • Fazang’s threefold adjudication of the Flower-Treasury (the common teaching of the One Vehicle · the distinct teaching) and Tongxuan’s reckoning of eleven each issue from their own lineage, and are recorded together without adjudication.

VII. Cross-Reading and Lineage

  • Within this sūtra: in the chapter on Entry into the Dharma Realm, the good friend Gopā (a daughter of the Śākya clan) tells Sudhana what she knows, saying 「亦知毘盧遮那世尊此華藏世界海中十方無量諸世界種所攝世界,所謂:世界廣博、世界安立、世界輪、世界場、世界差別、世界轉、世界蓮華、世界須彌、世界名號」 tr. “I also know the worlds gathered in by the measureless world-seeds of the ten directions within this ocean of the Flower-Treasury world of the World-Honoured Vairocana, namely: the breadth of worlds, the setting up of worlds, the wheel of worlds, the field of worlds, the differentiation of worlds, the turning of worlds, the lotus of worlds, the Sumeru of worlds, the names of worlds” 〔T10n0279 0407c11〕 — the phrase 「世界種所攝世界」 tr. “the worlds gathered in by the world-seeds” answers precisely to the aspect of the layers sustained by the world-seeds of the ten oceans in this passage; and where that place gathers all in under nine headings, this place lists them layer by layer: the one terse, the other full.
  • In the treatises of the Huayan school: in the Huayan yisheng jiaoyi fenqi zhang, at the place where the common teaching and the three vehicles interpenetrate, Fazang says 「或亦說華藏世界。而不說十等」 tr. “some also speak of the Flower-Treasury world, yet do not speak of the ten and the rest” 〔T45n1866 0478c15〕 — taking ‘speaking of the Flower-Treasury but not speaking of the ten’ as the boundary of the divisions. The ten oceans and ten seeds of this passage are precisely the text that 「說十」 tr. “speaks of the ten”.
  • 〔not found〕: throughout the whole Ten Grounds chapter, 「華藏世界」 tr. “the Flower-Treasury world” and 「華藏莊嚴世界海」 tr. “the ocean of worlds adorned by the Flower-Treasury” were searched for and not met with; neither is 「華藏世界」 tr. “the Flower-Treasury world” met with within the Qixin lun T32n1666 · the Shixuan men T45n1868 · the Huayan fajie xuanjing T45n1883 · the Wangjin huanyuan guan T45n1876. The lack is recorded as it stands and is not filled out from elsewhere.

VIII. Edition Location Register

  • The base text: T10n0279, the Sūtra of the Great and Vast Buddha Flower-Ornament in eighty fascicles, translated by Śikṣānanda of the Tang. This passage = fascicle nine, 〔0044a05〕 (the fascicle-head anchor) up to before 〔0048c20〕; the first character of the opening sentence 〔0044a09〕, the first character of the closing sentence 〔0048c16〕. The five page-boundaries 〔0044〕〔0045〕〔0046〕〔0047〕〔0048〕 were each checked against the line-anchors in person.
  • The parallel-translation witness: T09n0278, the sixty-fascicle Avataṃsaka, the chapter on Rocana Buddha, chapter two 〔0412b08〕–〔0415a02〕 (with no layer-by-layer unfolding; see rubric IV). T10n0293, the forty-fascicle Avataṃsaka: 〔not found〕, that translation covering only chapter thirty-nine.
  • The commentary witnesses of the ancient worthies: Chengguan, Huayan jing shu T35n1735 〔0583b10〕–〔0584a09〕; Fazang, Tanxuan ji T35n1733, from 〔0162c05〕 (the sixty-fascicle line); Zhiyan, Souxuan ji T35n1732, from 〔0023c25〕 (the sixty-fascicle line); Li Tongxuan, Xin Huayan jing lun T36n1739 〔0805c28〕–〔0806a04〕.
  • Variant readings: within the range of T279 covered by this unit, 〔0044a05〕–〔0048c19〕, the Taishō base text carries 16 collation notes, recorded one by one without adjudication (base reading 【大】|variant readings of other witnesses, several witnesses separated by /): 〔0044a29〕離塵【大】|離苦【宮】 · 〔0044b01〕喜【大】|廣【南藏】(明註曰喜南藏作廣) · 〔0044b05〕雲【大】|無此字【宋】【元】【明】【宮】 · 〔0044b14〕卐【大】*|卍【宋】【元】【明】【宮】*(*同校並繫〔0044b21〕〔0045c12〕之卐字) · 〔0044c14〕漩【大】*|旋【宋】【元】【明】【宮】*(*同校並繫〔0045b10〕〔0046c08〕之漩字) · 〔0044c19〕彌【大】*|而【元】【明】【宮】* · 〔0045a19〕普光寶【大】|普光明【明】/普光明寶【宮】 · 〔0045b29〕王【大】|人【宋】 · 〔0045c17〕無【大】|以無【明】 · 〔0046a24〕彌【大】*|而【宋】【元】【明】【宮】*(*同校並繫〔0047a12〕〔0048b07〕〔0048c15〕之彌字) · 〔0046a27〕寶【大】|無此字【宋】【元】【明】【宮】 · 〔0047a27〕此【大】|世【明】 · 〔0047b23〕而【大】|彌【宮】 · 〔0047c08〕瓔珞【大】|纓珞【宋】 · 〔0047c17〕耀【大】|曜【宋】 · 〔0048a11〕昇【大】*|升【宋】【元】【明】*. (* = 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: 7 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0044b04〕雲【CB】|無此字【大】 · 〔0044b23〕迥【CB】【麗-CB】|迴【大】 · 〔0046a15〕佛號【CB】【麗-CB】【磧-CB】|號佛【大】 · 〔0046a17〕佛號【CB】【麗-CB】【磧-CB】|號佛【大】 · 〔0046b18〕恒【CB】【麗-CB】|恆【大】 · 〔0048b02〕讎【CB】【麗-CB】|讐【大】 · 〔0048b10〕堞【CB】【麗-CB】【磧-CB】|蝶【大】.
  • Divergences at the level of punctuation (the CBETA editorial layer, not a divergence of graphs): in the base text the pointing of this passage in several places sets 「:」 tr. “a colon” in place of 「;」 tr. “a semicolon”, or 「。」 tr. “a full stop” in place of 「,」 tr. “a comma”; each place is recorded — the eighteenth layer of the eighth ocean, 「有世界,名:香摩尼聚:佛號」 tr. “there is a world, named: Mass of Fragrant Maṇi: the buddha is named” 〔T10n0279 0047c22〕; the nineteenth layer of the same ocean, 「名:微妙光明:佛號」 tr. “named: Subtle and Wondrous Radiance: the buddha is named” 〔0047c24〕; the fourth layer of the ninth ocean, 「名:出現金剛座:佛號:昇師子座蓮華臺;此上過」 tr. “named: Vajra Seat Appearing: the buddha is named: Ascending the Lion Seat on the Lotus Dais; above this, past” 〔0048a10〕; the fifth layer of the same ocean, 「名:蓮華勝音:佛號」 tr. “named: Supreme Sound of the Lotus: the buddha is named” 〔0048a12〕; the ninth layer, 「名:眾妙地藏:佛號」 tr. “named: Treasury of the Ground of Many Wonders: the buddha is named” 〔0048a17〕; the sixteenth layer, 「名:光焰燈莊嚴:佛號」 tr. “named: Light-Flame Lamp Adornment: the buddha is named” 〔0048a28〕; the seventeenth layer, 「名:香光雲:佛號」 tr. “named: Fragrance-Light Cloud: the buddha is named” 〔0048a29〕; and the first layer of the tenth ocean, 「瑠璃色師子座雲而覆其上。佛剎微塵數世界圍遶」 tr. “clouds of lion seats of the colour of beryl cover it above. Worlds as many as the dust-motes of a buddha-land encircle it” 〔0048b13〕. There is no divergence of graphs, only these variations of pointing, and all are left exactly as they stand.

Translator · 釋慧鏡 Shi Huijing. The full statement of AI's role across the 指月 project is maintained at methodology.

License · CC BY-NC-SA 4.0