華嚴經 品七 如來名號品Avataṃsaka Sūtra · The Names of the Tathāgata
一位佛，一萬個名字——多出來的不是他，是我們。
諸菩薩所問只在心裡動了一下，佛一個字也沒有說，只是現神通；說話的是十方來的文殊。這一品從頭到尾在數名字：一個四天下裡「其數十千」，一個娑婆有百億個四天下，於是「百億萬種種名號」，再往外，盡法界虛空界都各叫各的。
數到人心裡成不了像，那一句才落下來——「令諸眾生各別知見」。差別不在他那一邊。澄觀說得斬釘截鐵：「聖人無名，為物立稱」；名多，是因為病多。名是為病立的藥名，不是佛的頭銜，所以他接一句「不應生著也」。
末了經自己交代來歷：世尊昔為菩薩時，正是在種種談論、種種語言、種種根、種種信解裡「而得成熟」的；今日就照著當年的路，還以差別成熟他人。
你今天叫他的那個名字，是你和他之間那段舊因緣的形狀。認得它，就不必再握著它。
One buddha, ten thousand names — what is in surplus is not he, but we.
What the bodhisattvas asked stirred only once within their minds; the Buddha said not a single word, but only manifested spiritual powers; the one who speaks is Mañjuśrī, come from the ten directions. From beginning to end this chapter is counting names: within one set of four continents “ten thousand in their number,” within one Sahā a hundred koṭis of sets of four continents, and so “names of every kind to the number of a hundred koṭis of myriads,” and farther out still, to the ends of the Dharma realm and the realm of empty space, each is called by its own.
Counted past the point where the mind can form an image, that one sentence comes down — “causing sentient beings each severally to know and to see.” The difference is not on his side. Chengguan says it without the least hesitation: “the sage has no name; it is for the sake of beings that appellations are set up.” The names are many because the diseases are many. A name is the name of a medicine set up for a disease, not a title of honor belonging to the Buddha, and so he adds at once: “they should give rise to no attachment.”
At the end the scripture states its provenance itself: when the World-Honored One was a bodhisattva in days past, it was precisely within discourses of every kind, languages of every kind, faculties of every kind, and kinds of faith and understanding of every kind that he “was brought to maturity”; and today he follows that same old road, and matures others by difference in turn.
The name by which you call him today is the shape of that old bond of causes between you and him. Recognize it, and you need hold it no longer.
〔T10 0057〕 爾時，世尊在摩竭提國阿蘭若法菩提場中，始成正覺，於普光明殿坐蓮華藏師子之座，妙悟皆滿，二行永絕；達無相法，住於佛住；得佛平等，到無障處；不可轉法，所行無礙；立不思議，普見三世。與十佛剎微塵數諸菩薩俱，莫不皆是一生補處，悉從他方而共來集，普善觀察諸眾生界、法界、世界、涅槃界，諸業果報、心行次第、一切文義，世、出世間，有為、無為，過、現、未來。 〔T10 0058〕 時，諸菩薩作是思惟：「若世尊見愍我等，願隨所樂，開示佛剎、佛住、佛剎莊嚴、佛法性、佛剎清淨、佛所說法、佛剎體性、佛威德、佛剎成就、佛大菩提。如十方一切世界諸佛世尊，為成就一切菩薩故，令如來種性不斷故，救護一切眾生故，令諸眾生永離一切煩惱故，了知一切諸行故，演說一切諸法故，淨除一切雜染故，永斷一切疑網故，拔除一切希望故，滅壞一切愛著處故，說諸菩薩十住、十行、十迴向、十藏、十地、十願、十定、十通、十頂，及說如來地、如來境界、如來神力、如來所行、如來力、如來無畏、如來三昧、如來神通、如來自在、如來無礙、如來眼、如來耳、如來鼻、如來舌、如來身、如來意、如來辯才、如來智慧、如來最勝。願佛世尊，亦為我說！」 爾時，世尊知諸菩薩心之所念，各隨其類，為現神通。現神通已，東方過十佛剎微塵數世界，有世界，名：金色，佛號：不動智。彼世界中，有菩薩，名：文殊師利，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即於東方化作蓮華藏師子之座，結跏趺坐。南方過十佛剎微塵數世界，有世界，名：妙色，佛號：無礙智。彼有菩薩，名曰：覺首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即於南方化作蓮華藏師子之座，結跏趺坐。西方過十佛剎微塵數世界，有世界，名：蓮華色，佛號：滅暗智。彼有菩薩，名曰：財首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即於西方化作蓮華藏師子之座，結跏趺坐。北方過十佛剎微塵數世界，有世界，名：薝蔔華色，佛號：威儀智。彼有菩薩，名曰：寶首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即於北方化作蓮華藏師子之座，結跏趺坐。東北方過十佛剎微塵數世界，有世界，名：優鉢羅華色，佛號：明相智。彼有菩薩，名：功德首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即於東北方化作蓮華藏師子之座，結跏趺坐。東南方過十佛剎微塵數世界，有世界，名：金色，佛號：究竟智。彼有菩薩，名：目首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即於東南方化作蓮華藏師子之座，結跏趺坐。西南方過十佛剎微塵數世界，有世界，名：寶色，佛號：最勝智。彼有菩薩，名：精進首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即於西南方化作蓮華藏師子之座，結跏趺坐。西北方過十佛剎微塵數世界，有世界，名：金剛色，佛號：自在智。彼有菩薩，名：法首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即於西北方化作蓮華藏師子之座，結跏趺坐。下方過十佛剎微塵數世界，有世界，名：玻瓈色，佛號：梵智。彼有菩薩，名：智首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即於下方化作蓮華藏師子之座，結跏趺坐。上方過十佛剎微塵數世界，有世界，名：平等色，佛號：觀察智。彼有菩薩，名：賢首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即於上方化作蓮華藏師子之座，結跏趺坐。 爾時，文殊師利菩薩摩訶薩，承佛威力，普觀一切菩薩眾會而作是言： 「此諸菩薩甚為希有！諸佛子！佛國土不可思議，佛住、佛剎莊嚴、佛法性、佛剎清淨、佛說法、佛出現、佛剎成就、佛阿耨多羅三藐三菩提皆不可思議。何以故？諸佛子！十方世界一切諸佛，知諸眾生樂欲不同，隨其所應，說法調伏，如是乃至等法界、虛空界。 「諸佛子！如來於此娑婆世界諸四天下，種種身、種種名、種種色相、種種修短、種種壽量、種種處所、種種諸根、種種生處、種種語業、種種觀察，令諸眾生各別知見。 「諸佛子！如來於此四天下中，或名：一切義成，或名：圓滿月，或名：師子吼，或名：釋迦牟尼，或名：第七仙，或名：毘盧遮那，或名：瞿曇氏，或名：大沙門，或名：最勝，或名：導師……。如是等，其數十千，令諸眾生各別知見。 「諸佛子！此四天下東，次有世界，名為：善護。如來於彼，或名：金剛，或名：自在，或名：有智慧，或名：難勝，或名：雲王，或名：無諍，或名：能為主，或名：心歡喜，或名：無與等，或名：斷言論……。如是等，其數十千，令諸眾生各別知見。 「諸佛子！此四天下南，次有世界，名為：難忍。如來於彼，或名：帝釋，或名：寶稱，或名：離垢，或名：實語，或名：能調伏，或名：具足喜，或名：大名稱，或名：能利益，或名：無邊，或名：最勝……。如是等，其數十千，令諸眾生各別知見 「諸佛子！此四天下西，次有世界，名為：親慧。如來於彼，或名：水天，或名：喜見，或名：最勝王，或名：調伏天，或名：真實慧，或名：到究竟，或名：歡喜，或名：法慧，或名：所作已辦，或名：善住。……如是等，其數十千，令諸眾生各別知見。 〔T10 0059〕 「諸佛子！此四天下北，次有世界，名：有師子。如來於彼，或名：大牟尼，或名：苦行，或名：世所尊，或名：最勝田，或名：一切智，或名：善意，或名：清淨，或名：瑿羅跋那，或名：最上施，或名：苦行得……。如是等，其數十千，令諸眾生各別知見。 「諸佛子！此四天下東北方，次有世界，名：妙觀察。如來於彼，或名：調伏魔，或名：成就，或名：息滅，或名：賢天，或名：離貪，或名：勝慧，或名：心平等，或名：無能勝，或名：智慧音，或名：難出現……。如是等，其數十千，令諸眾生各別知見。 「諸佛子！此四天下東南方，次有世界，名為：喜樂。如來於彼，或名：極威嚴，或名：光焰聚，或名：遍知，或名：祕密，或名：解脫，或名：性安住，或名：如法行，或名：淨眼王，或名：大勇健，或名：精進力……。如是等，其數十千，令諸眾生各別知見。 「諸佛子！此四天下西南方，次有世界，名：甚堅牢。如來於彼，或名：安住，或名：智王，或名：圓滿，或名：不動，或名：妙眼，或名：頂王，或名：自在音，或名：一切施，或名：持眾仙，或名：勝須彌……。如是等，其數十千，令諸眾生各別知見。 「諸佛子！此四天下西北方，次有世界，名為：妙地。如來於彼，或名：普遍，或名：光焰，或名：摩尼髻，或名：可憶念，或名：無上義，或名：常喜樂，或名：性清淨，或名：圓滿光，或名：脩臂，或名：住本……。如是等，其數十千，令諸眾生各別知見。 「諸佛子！此四天下次下方，有世界，名為：焰慧。如來於彼，或名：集善根，或名：師子相，或名：猛利慧，或名：金色焰，或名：一切知識，或名：究竟音，或名：作利益，或名：到究竟，或名：真實天，或名：普遍勝……。如是等，其數十千，令諸眾生各別知見。 「諸佛子！此四天下次上方，有世界，名曰：持地。如來於彼，或名：有智慧，或名：清淨面，或名：覺慧，或名：上首，或名：行莊嚴，或名：發歡喜，或名：意成滿，或名：如盛火，或名：持戒，或名：一道……。如是等，其數十千，令諸眾生各別知見。 「諸佛子！此娑婆世界有百億四天下，如來於中，有百億萬種種名號，令諸眾生各別知見。 「諸佛子！此娑婆世界東，次有世界，名為：密訓。如來於彼，或名：平等，或名：殊勝，或名：安慰，或名：開曉意，或名：聞慧，或名：真實語，或名：得自在，或名：最勝身，或名：大勇猛，或名：無等智……。如是等百億萬種種名號，令諸眾生各別知見。 「諸佛子！此娑婆世界南，次有世界，名曰：豐溢。如來於彼，或名：本性，或名：勤意，或名：無上尊，或名：大智炬，或名：無所依，或名：光明藏，或名：智慧藏，或名：福德藏，或名：天中天，或名：大自在……。如是等百億萬種種名號，令諸眾生各別知見。 「諸佛子！此娑婆世界西，次有世界，名為：離垢。如來於彼，或名：意成，或名：知道，或名：安住本，或名：能解縛，或名：通達義，或名：樂分別，或名：最勝見，或名：調伏行，或名：眾苦行，或名：具足力……。如是等百億萬種種名號，令諸眾生各別知見。 「諸佛子！此娑婆世界北，次有世界，名曰：豐樂。如來於彼，或名：薝蔔華色，或名：日藏，或名：善住，或名：現神通，或名：性超邁，或名：慧日，或名：無礙，或名：如月現，或名：迅疾風，或名：清淨身……。如是等百億萬種種名號，令諸眾生各別知見。 「諸佛子！此娑婆世界東北方，次有世界，名為：攝取。如來於彼，或名：永離苦，或名：普解脫，或名：大伏藏，或名：解脫智，或名：過去藏，或名：寶光明，或名：離世間，或名：無礙地，或名：淨信藏，或名：心不動……。如是等百億萬種種名號，令諸眾生各別知見。 「諸佛子！此娑婆世界東南方，次有世界，名為：饒益。如來於彼，或名：現光明，或名：盡智，或名：美音，或名：勝根，或名：莊嚴蓋，或名：精進根，或名：到分別彼岸，或名：勝定，或名：簡言辭，或名：智慧海……。如是等百億萬種種名號，令諸眾生各別知見。 「諸佛子！此娑婆世界西南方，次有世界，名為：鮮少。如來於彼，或名：牟尼主，或名：具眾寶，或名：世解脫，或名：遍知根，或名：勝言辭，或名：明了見，或名：根自在，或名：大仙師，或名：開導業，或名：金剛師子……。如是等百億萬種種名號，令諸眾生各別知見。 「諸佛子！此娑婆世界西北方，次有世界，名為：歡喜。如來於彼，或名：妙華聚，或名：栴檀蓋，或名：蓮華藏，或名：超越諸法，或名：法寶，或名：復出生，或名：淨妙蓋，或名：廣大眼，或名：有善法，或名：專念法，或名：網藏……。如是等百億萬種種名號，令諸眾生各別知見。 「諸佛子！此娑婆世界次下方，有世界，名為：關𨷲。如來於彼，或名：發起焰，或名：調伏毒，或名：帝釋弓，或名：無常所，或名：覺悟本，或名：斷增長，或名：大速疾，或名：常樂施，或名：分別道，或名：摧伏幢……。如是等百億萬種種名號，令諸眾生各別知見。 「諸佛子！此娑婆世界次上方，有世界，名曰：振音。如來於彼，或名：勇猛幢，或名：無量寶，或名：樂大施，或名：天光，或名：吉興，或名：超境界，或名：一切主，或名：不退輪，或名：離眾惡，或名：一切智……。如是等百億萬種種名號，令諸眾生各別知見。 〔T10 0060〕 「諸佛子！如娑婆世界，如是東方百千億無數無量，無邊無等，不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、諸世界中，如來名號，種種不同；南、西、北方，四維、上、下，亦復如是。如世尊昔為菩薩時，以種種談論、種種語言、種種音聲，種種業，種種報，種種處，種種方便、種種根，種種信解、種種地位而得成熟，亦令眾生如是知見而為說法。」
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.
序分（澄觀科）：世尊始成正覺，於普光明殿坐師子座
那時候，世尊在摩竭提國一處寂靜無喧的阿蘭若法菩提場中，剛剛成就正覺，就在普光明殿裡，坐上蓮華藏的師子寶座。他微妙的覺悟一一圓滿，兩種行都永遠斷絕了；通達了那沒有形相可取的法，安住在諸佛所安住的境地；得到與一切佛平等的體性，到達了沒有任何障礙的所在；他所證的法無人能夠傾動，他所行的事沒有一處滯礙；他安立起不可思議的教法，普遍地看見過去、現在、未來三世。
與他同在的，有十個佛剎化為微塵、那麼多數目的諸位菩薩，沒有一位不是只餘一生就要補佛位的大士，全都從他方世界一同前來集會。他們普遍而善巧地觀察著眾生界、法界、世界、涅槃界，觀察種種業與果報、心念運行的先後次第、一切文句與義理，觀察世間與出世間，觀察有為與無為，觀察過去、現在與未來。
請分（澄觀科）：諸菩薩心中所念的十件事
那時，諸位菩薩心裡這樣思量：
「假使世尊憐念我們，但願隨著我們心中所樂，為我們開示——佛的國土、佛所安住之處、佛國土的莊嚴、佛的法性、佛國土的清淨、佛所宣說的法、佛國土的體性、佛的威德、佛國土的成就、佛的大菩提。
請分（澄觀科）：舉十方諸佛為例而請問
「就像十方一切世界裡的諸佛世尊那樣——他們說法，是為了成就一切菩薩的緣故，為了使如來的種性不致斷絕的緣故，為了救護一切眾生的緣故，為了使眾生永遠離開一切煩惱的緣故，為了了知一切行的緣故，為了演說一切法的緣故，為了淨除一切雜染的緣故，為了永遠斷除一切疑惑之網的緣故，為了拔除一切希求盼望的緣故，為了滅壞一切愛戀執著之處的緣故。
「他們宣說諸菩薩的十住、十行、十迴向、十藏（十種含藏功德的法門）、十地、十願、十定、十通、十頂；也宣說如來地、如來的境界、如來的神力、如來的所行、如來的力、如來的無畏、如來的三昧、如來的神通、如來的自在、如來的無礙、如來的眼、如來的耳、如來的鼻、如來的舌、如來的身、如來的意、如來的辯才、如來的智慧、如來的最勝。但願佛世尊，也為我們宣說！」
集眾：世尊不出一言，為現神通
那時，世尊知道諸位菩薩心中所念，就隨著他們各各不同的類別，為他們示現神通。
集眾：東方金色世界，不動智佛所，文殊師利菩薩來
示現神通之後，東方越過十個佛剎化為微塵、那麼多數目的世界，有一個世界，名叫金色，那裡的佛名號是不動智。那個世界中，有一位菩薩，名叫文殊師利，他與十個佛剎微塵數那麼多的諸位菩薩一同前來，到佛的所在；到了之後行禮，就在東方變化出蓮華藏師子寶座，結跏趺坐。
集眾：南方妙色世界，無礙智佛所，覺首菩薩來
南方越過十個佛剎微塵數那麼多的世界，有一個世界，名叫妙色，那裡的佛名號是無礙智。那裡有一位菩薩，名叫覺首，他與十個佛剎微塵數那麼多的諸位菩薩一同前來，到佛的所在；到了之後行禮，就在南方變化出蓮華藏師子寶座，結跏趺坐。
集眾：西方蓮華色世界，滅暗智佛所，財首菩薩來
西方越過十個佛剎微塵數那麼多的世界，有一個世界，名叫蓮華色，那裡的佛名號是滅暗智。那裡有一位菩薩，名叫財首，他與十個佛剎微塵數那麼多的諸位菩薩一同前來，到佛的所在；到了之後行禮，就在西方變化出蓮華藏師子寶座，結跏趺坐。
集眾：北方薝蔔華色世界，威儀智佛所，寶首菩薩來
北方越過十個佛剎微塵數那麼多的世界，有一個世界，名叫薝蔔華色（薝蔔是一種金黃色的香花），那裡的佛名號是威儀智。那裡有一位菩薩，名叫寶首，他與十個佛剎微塵數那麼多的諸位菩薩一同前來，到佛的所在；到了之後行禮，就在北方變化出蓮華藏師子寶座，結跏趺坐。
集眾：東北方優鉢羅華色世界，明相智佛所，功德首菩薩來
東北方越過十個佛剎微塵數那麼多的世界，有一個世界，名叫優鉢羅華色（優鉢羅即青蓮華），那裡的佛名號是明相智。那裡有一位菩薩，名叫功德首，他與十個佛剎微塵數那麼多的諸位菩薩一同前來，到佛的所在；到了之後行禮，就在東北方變化出蓮華藏師子寶座，結跏趺坐。
集眾：東南方金色世界，究竟智佛所，目首菩薩來
東南方越過十個佛剎微塵數那麼多的世界，有一個世界，名叫金色，那裡的佛名號是究竟智。那裡有一位菩薩，名叫目首，他與十個佛剎微塵數那麼多的諸位菩薩一同前來，到佛的所在；到了之後行禮，就在東南方變化出蓮華藏師子寶座，結跏趺坐。
集眾：西南方寶色世界，最勝智佛所，精進首菩薩來
西南方越過十個佛剎微塵數那麼多的世界，有一個世界，名叫寶色，那裡的佛名號是最勝智。那裡有一位菩薩，名叫精進首，他與十個佛剎微塵數那麼多的諸位菩薩一同前來，到佛的所在；到了之後行禮，就在西南方變化出蓮華藏師子寶座，結跏趺坐。
集眾：西北方金剛色世界，自在智佛所，法首菩薩來
西北方越過十個佛剎微塵數那麼多的世界，有一個世界，名叫金剛色，那裡的佛名號是自在智。那裡有一位菩薩，名叫法首，他與十個佛剎微塵數那麼多的諸位菩薩一同前來，到佛的所在；到了之後行禮，就在西北方變化出蓮華藏師子寶座，結跏趺坐。
集眾：下方玻瓈色世界，梵智佛所，智首菩薩來
下方越過十個佛剎微塵數那麼多的世界，有一個世界，名叫玻瓈色（玻瓈即水晶），那裡的佛名號是梵智。那裡有一位菩薩，名叫智首，他與十個佛剎微塵數那麼多的諸位菩薩一同前來，到佛的所在；到了之後行禮，就在下方變化出蓮華藏師子寶座，結跏趺坐。
集眾：上方平等色世界，觀察智佛所，賢首菩薩來
上方越過十個佛剎微塵數那麼多的世界，有一個世界，名叫平等色，那裡的佛名號是觀察智。那裡有一位菩薩，名叫賢首，他與十個佛剎微塵數那麼多的諸位菩薩一同前來，到佛的所在；到了之後行禮，就在上方變化出蓮華藏師子寶座，結跏趺坐。
文殊承佛威力：九件事都不可思議
那時，文殊師利菩薩摩訶薩承受佛的威神之力，普遍觀看一切菩薩眾會，這樣說道：
「這些菩薩真是極為希有啊！諸位佛子！佛的國土不可思議，佛所安住之處、佛國土的莊嚴、佛的法性、佛國土的清淨、佛所說的法、佛的出現、佛國土的成就、佛的阿耨多羅三藐三菩提（無上正等正覺），全都不可思議。這是什麼緣故呢？諸位佛子！十方世界一切諸佛，知道眾生所愛所欲各各不同，就依著他們所適合的，為他們說法、調伏他們；像這樣一直遍到與法界、虛空界相等的範圍。
總標：一位如來，種種身、種種名
「諸位佛子！如來在這個娑婆世界的許多四天下之中，示現種種不同的身、種種不同的名、種種不同的色相、種種不同的高矮、種種不同的壽量、種種不同的住處、種種不同的諸根、種種不同的出生之處、種種不同的言語作業、種種不同的觀察方式，使眾生各自有所知見。
四天下（此洲）：從一切義成到導師
「諸位佛子！如來在這一個四天下之中，有的地方稱他為一切義成（一切義利都成辦），有的稱為圓滿月，有的稱為師子吼，有的稱為釋迦牟尼，有的稱為第七仙，有的稱為毘盧遮那，有的稱為瞿曇氏，有的稱為大沙門，有的稱為最勝，有的稱為導師……。像這樣的名字，總數有一萬個那麼多，使眾生各自有所知見。
四天下之東 善護世界：從金剛到斷言論
「諸位佛子！這一個四天下的東邊，接著有一個世界，名叫善護。如來在那裡，有的稱為金剛，有的稱為自在，有的稱為有智慧，有的稱為難勝，有的稱為雲王，有的稱為無諍，有的稱為能為主，有的稱為心歡喜，有的稱為無與等，有的稱為斷言論……。像這樣的名字，總數有一萬個那麼多，使眾生各自有所知見。
四天下之南 難忍世界：從帝釋到最勝
「諸位佛子！這一個四天下的南邊，接著有一個世界，名叫難忍。如來在那裡，有的稱為帝釋，有的稱為寶稱，有的稱為離垢，有的稱為實語，有的稱為能調伏，有的稱為具足喜，有的稱為大名稱，有的稱為能利益，有的稱為無邊，有的稱為最勝……。像這樣的名字，總數有一萬個那麼多，使眾生各自有所知見。
四天下之西 親慧世界：從水天到善住
「諸位佛子！這一個四天下的西邊，接著有一個世界，名叫親慧。如來在那裡，有的稱為水天，有的稱為喜見，有的稱為最勝王，有的稱為調伏天，有的稱為真實慧，有的稱為到究竟，有的稱為歡喜，有的稱為法慧，有的稱為所作已辦，有的稱為善住。……像這樣的名字，總數有一萬個那麼多，使眾生各自有所知見。
四天下之北 有師子世界：從大牟尼到苦行得
「諸位佛子！這一個四天下的北邊，接著有一個世界，名叫有師子。如來在那裡，有的稱為大牟尼（大寂默），有的稱為苦行，有的稱為世所尊，有的稱為最勝田，有的稱為一切智，有的稱為善意，有的稱為清淨，有的稱為瑿羅跋那，有的稱為最上施，有的稱為苦行得……。像這樣的名字，總數有一萬個那麼多，使眾生各自有所知見。
四天下之東北 妙觀察世界：從調伏魔到難出現
「諸位佛子！這一個四天下的東北方，接著有一個世界，名叫妙觀察。如來在那裡，有的稱為調伏魔，有的稱為成就，有的稱為息滅，有的稱為賢天，有的稱為離貪，有的稱為勝慧，有的稱為心平等，有的稱為無能勝，有的稱為智慧音，有的稱為難出現……。像這樣的名字，總數有一萬個那麼多，使眾生各自有所知見。
四天下之東南 喜樂世界：從極威嚴到精進力
「諸位佛子！這一個四天下的東南方，接著有一個世界，名叫喜樂。如來在那裡，有的稱為極威嚴，有的稱為光焰聚，有的稱為遍知，有的稱為祕密，有的稱為解脫，有的稱為性安住，有的稱為如法行，有的稱為淨眼王，有的稱為大勇健，有的稱為精進力……。像這樣的名字，總數有一萬個那麼多，使眾生各自有所知見。
四天下之西南 甚堅牢世界：從安住到勝須彌
「諸位佛子！這一個四天下的西南方，接著有一個世界，名叫甚堅牢。如來在那裡，有的稱為安住，有的稱為智王，有的稱為圓滿，有的稱為不動，有的稱為妙眼，有的稱為頂王，有的稱為自在音，有的稱為一切施，有的稱為持眾仙，有的稱為勝須彌……。像這樣的名字，總數有一萬個那麼多，使眾生各自有所知見。
四天下之西北 妙地世界：從普遍到住本
「諸位佛子！這一個四天下的西北方，接著有一個世界，名叫妙地。如來在那裡，有的稱為普遍，有的稱為光焰，有的稱為摩尼髻（寶珠所成的頂髻），有的稱為可憶念，有的稱為無上義，有的稱為常喜樂，有的稱為性清淨，有的稱為圓滿光，有的稱為脩臂（長臂），有的稱為住本……。像這樣的名字，總數有一萬個那麼多，使眾生各自有所知見。
四天下之下方 焰慧世界：從集善根到普遍勝
「諸位佛子！這一個四天下再往下方，有一個世界，名叫焰慧。如來在那裡，有的稱為集善根，有的稱為師子相，有的稱為猛利慧，有的稱為金色焰，有的稱為一切知識，有的稱為究竟音，有的稱為作利益，有的稱為到究竟，有的稱為真實天，有的稱為普遍勝……。像這樣的名字，總數有一萬個那麼多，使眾生各自有所知見。
四天下之上方 持地世界：從有智慧到一道
「諸位佛子！這一個四天下再往上方，有一個世界，名叫持地。如來在那裡，有的稱為有智慧，有的稱為清淨面，有的稱為覺慧，有的稱為上首，有的稱為行莊嚴，有的稱為發歡喜，有的稱為意成滿，有的稱為如盛火，有的稱為持戒，有的稱為一道……。像這樣的名字，總數有一萬個那麼多，使眾生各自有所知見。
總結娑婆：百億四天下，百億萬種名號
「諸位佛子！這個娑婆世界有一百億個四天下，如來在其中，有一百億萬那麼多種種名號，使眾生各自有所知見。
娑婆之東 密訓世界：從平等到無等智
「諸位佛子！這個娑婆世界的東邊，接著有一個世界，名叫密訓。如來在那裡，有的稱為平等，有的稱為殊勝，有的稱為安慰，有的稱為開曉意，有的稱為聞慧，有的稱為真實語，有的稱為得自在，有的稱為最勝身，有的稱為大勇猛，有的稱為無等智……。像這樣一百億萬種種名號，使眾生各自有所知見。
娑婆之南 豐溢世界：從本性到大自在
「諸位佛子！這個娑婆世界的南邊，接著有一個世界，名叫豐溢。如來在那裡，有的稱為本性，有的稱為勤意，有的稱為無上尊，有的稱為大智炬（大智慧的火炬），有的稱為無所依，有的稱為光明藏，有的稱為智慧藏，有的稱為福德藏，有的稱為天中天，有的稱為大自在……。像這樣一百億萬種種名號，使眾生各自有所知見。
娑婆之西 離垢世界：從意成到具足力
「諸位佛子！這個娑婆世界的西邊，接著有一個世界，名叫離垢。如來在那裡，有的稱為意成，有的稱為知道（知曉正道），有的稱為安住本，有的稱為能解縛，有的稱為通達義，有的稱為樂分別，有的稱為最勝見，有的稱為調伏行，有的稱為眾苦行，有的稱為具足力……。像這樣一百億萬種種名號，使眾生各自有所知見。
娑婆之北 豐樂世界：從薝蔔華色到清淨身
「諸位佛子！這個娑婆世界的北邊，接著有一個世界，名叫豐樂。如來在那裡，有的稱為薝蔔華色，有的稱為日藏，有的稱為善住，有的稱為現神通，有的稱為性超邁，有的稱為慧日，有的稱為無礙，有的稱為如月現，有的稱為迅疾風，有的稱為清淨身……。像這樣一百億萬種種名號，使眾生各自有所知見。
娑婆之東北 攝取世界：從永離苦到心不動
「諸位佛子！這個娑婆世界的東北方，接著有一個世界，名叫攝取。如來在那裡，有的稱為永離苦，有的稱為普解脫，有的稱為大伏藏，有的稱為解脫智，有的稱為過去藏，有的稱為寶光明，有的稱為離世間，有的稱為無礙地，有的稱為淨信藏，有的稱為心不動……。像這樣一百億萬種種名號，使眾生各自有所知見。
娑婆之東南 饒益世界：從現光明到智慧海
「諸位佛子！這個娑婆世界的東南方，接著有一個世界，名叫饒益。如來在那裡，有的稱為現光明，有的稱為盡智，有的稱為美音，有的稱為勝根，有的稱為莊嚴蓋，有的稱為精進根，有的稱為到分別彼岸，有的稱為勝定，有的稱為簡言辭，有的稱為智慧海……。像這樣一百億萬種種名號，使眾生各自有所知見。
娑婆之西南 鮮少世界：從牟尼主到金剛師子
「諸位佛子！這個娑婆世界的西南方，接著有一個世界，名叫鮮少。如來在那裡，有的稱為牟尼主，有的稱為具眾寶，有的稱為世解脫，有的稱為遍知根，有的稱為勝言辭，有的稱為明了見，有的稱為根自在，有的稱為大仙師，有的稱為開導業，有的稱為金剛師子……。像這樣一百億萬種種名號，使眾生各自有所知見。
娑婆之西北 歡喜世界：從妙華聚到網藏
「諸位佛子！這個娑婆世界的西北方，接著有一個世界，名叫歡喜。如來在那裡，有的稱為妙華聚，有的稱為栴檀蓋，有的稱為蓮華藏，有的稱為超越諸法，有的稱為法寶，有的稱為復出生，有的稱為淨妙蓋，有的稱為廣大眼，有的稱為有善法，有的稱為專念法，有的稱為網藏……。像這樣一百億萬種種名號，使眾生各自有所知見。
娑婆之下方 關𨷲世界：從發起焰到摧伏幢
「諸位佛子！這個娑婆世界再往下方，有一個世界，名叫關𨷲。如來在那裡，有的稱為發起焰，有的稱為調伏毒，有的稱為帝釋弓，有的稱為無常所，有的稱為覺悟本，有的稱為斷增長，有的稱為大速疾，有的稱為常樂施，有的稱為分別道，有的稱為摧伏幢……。像這樣一百億萬種種名號，使眾生各自有所知見。
娑婆之上方 振音世界：從勇猛幢到一切智
「諸位佛子！這個娑婆世界再往上方，有一個世界，名叫振音。如來在那裡，有的稱為勇猛幢，有的稱為無量寶，有的稱為樂大施，有的稱為天光，有的稱為吉興，有的稱為超境界，有的稱為一切主，有的稱為不退輪，有的稱為離眾惡，有的稱為一切智……。像這樣一百億萬種種名號，使眾生各自有所知見。
結通（澄觀科）：盡法界虛空界，如來名號種種不同
「諸位佛子！就像這娑婆世界這樣，東方那百千億、無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說那麼多，窮盡法界、虛空界的一切世界之中，如來的名號都各各不相同；南方、西方、北方，四維、上方、下方，也全都是這樣。
結通（澄觀科）：昔日以差別而成熟，今日以差別而說法
「就如同世尊往昔身為菩薩的時候，是以種種談論、種種語言、種種音聲，種種業，種種報，種種處，種種方便、種種根，種種信解、種種地位而得到成熟的；如今也就使眾生依這樣的方式而知見，並且為他們說法。」
The Introductory Portion (Chengguan's outline): The World-Honored One, Having Just Accomplished Right Awakening, Sits upon the Lion Throne in the Hall of Universal Light
At that time, the World-Honored One was in the land of Magadha, at the site of awakening named the Dharma of Araṇya, a still place free of clamor, having just accomplished right awakening; and there in the Hall of Universal Light he sat upon the lion throne of the lotus-womb. His wondrous awakening was fulfilled in every one of its parts, and the two courses were forever cut off; he had penetrated that dharma in which there is no mark to be grasped, and abode in the abode of all buddhas; he had obtained the nature that is equal to that of all buddhas, and had arrived at the place where there is no obstruction at all; what he realized none can shake, and in what he does there is nowhere any hindrance; he set up a teaching beyond conceiving, and saw universally the three times — past, present, and future.
Together with him were bodhisattvas as many as the dust-motes of ten buddha-lands, not one of whom was other than a great being with but one birth remaining before he takes the place of a buddha, and all had come together from other worlds into that assembly. Universally and well they contemplated the realm of sentient beings, the Dharma realm, the realm of worlds, and the realm of nirvāṇa; they contemplated the manifold deeds and their fruits of retribution, the order in which the movements of the mind follow one upon another, and all letters and their meanings; they contemplated the worldly and the world-transcending; they contemplated the conditioned and the unconditioned; they contemplated the past, the present, and the future.
The Portion of Request (Chengguan's outline): The Ten Matters Held in the Minds of the Bodhisattvas
At that time the bodhisattvas thought in their minds in this way:
“If the World-Honored One would take pity on us, we would that he might, following what our minds delight in, reveal to us — the buddha-lands, that in which a buddha abides, the adornment of the buddha-lands, the dharma-nature of a buddha, the purity of the buddha-lands, the Dharma that a buddha expounds, the essential nature of the buddha-lands, the majestic virtue of a buddha, the accomplishing of the buddha-lands, and the great awakening of a buddha.
The Portion of Request (Chengguan's outline): Raising the Buddhas of the Ten Directions as an Example, and Thereby Requesting
“Just as the buddhas, the World-Honored Ones, in all the worlds of the ten directions do — they expound the Dharma for the sake of bringing all bodhisattvas to accomplishment, for the sake of keeping the lineage of the Tathāgatas from being cut off, for the sake of rescuing and protecting all sentient beings, for the sake of causing sentient beings to be forever parted from all afflictions, for the sake of fully knowing all courses of action, for the sake of setting forth all dharmas, for the sake of purifying away all defilements, for the sake of forever severing the whole net of doubts, for the sake of pulling out every hankering expectation, for the sake of destroying every place where love and attachment settle.
“They expound the bodhisattvas' ten abodes, ten practices, ten dedications, ten treasuries (the ten Dharma-gates that hold merit within them), ten grounds, ten vows, ten concentrations, ten penetrations, and ten summits; they expound as well the ground of a Tathāgata, the sphere of a Tathāgata, the spiritual power of a Tathāgata, the conduct of a Tathāgata, the powers of a Tathāgata, the fearlessnesses of a Tathāgata, the samādhi of a Tathāgata, the spiritual penetrations of a Tathāgata, the mastery of a Tathāgata, the unobstructedness of a Tathāgata, the eye of a Tathāgata, the ear of a Tathāgata, the nose of a Tathāgata, the tongue of a Tathāgata, the body of a Tathāgata, the mind of a Tathāgata, the eloquence of a Tathāgata, the wisdom of a Tathāgata, and the supreme excellence of a Tathāgata. We would that the Buddha, the World-Honored One, might expound these for us as well!”
The Gathering of the Assembly: The World-Honored One Utters Not a Single Word, but Manifests Spiritual Powers for Them
At that time the World-Honored One, knowing what the bodhisattvas held in their minds, in accordance with each of their several kinds manifested spiritual powers for them.
The Gathering of the Assembly: From the World Golden Color in the East, from the Buddha Unmoving Wisdom, the Bodhisattva Mañjuśrī Comes
After the manifesting of the spiritual powers, in the east, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Golden Color, and the Buddha there was titled Unmoving Wisdom. In that world there was a bodhisattva named Mañjuśrī, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the east a lion throne of the lotus-womb and sat upon it with his legs crossed.
The Gathering of the Assembly: From the World Wondrous Color in the South, from the Buddha Unobstructed Wisdom, the Bodhisattva Foremost in Awakening Comes
In the south, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Wondrous Color, and the Buddha there was titled Unobstructed Wisdom. There was a bodhisattva there named Foremost in Awakening, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the south a lion throne of the lotus-womb and sat upon it with his legs crossed.
The Gathering of the Assembly: From the World Lotus Color in the West, from the Buddha Wisdom That Extinguishes Darkness, the Bodhisattva Foremost in Wealth Comes
In the west, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Lotus Color, and the Buddha there was titled Wisdom That Extinguishes Darkness. There was a bodhisattva there named Foremost in Wealth, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the west a lion throne of the lotus-womb and sat upon it with his legs crossed.
The Gathering of the Assembly: From the World Campaka-Flower Color in the North, from the Buddha Wisdom of Dignified Bearing, the Bodhisattva Foremost in Jewels Comes
In the north, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Campaka-Flower Color (the campaka is a fragrant flower of a golden-yellow color), and the Buddha there was titled Wisdom of Dignified Bearing. There was a bodhisattva there named Foremost in Jewels, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the north a lion throne of the lotus-womb and sat upon it with his legs crossed.
The Gathering of the Assembly: From the World Utpala-Flower Color in the Northeast, from the Buddha Wisdom of Bright Marks, the Bodhisattva Foremost in Virtue Comes
In the northeast, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Utpala-Flower Color (the utpala is the blue lotus), and the Buddha there was titled Wisdom of Bright Marks. There was a bodhisattva there named Foremost in Virtue, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the northeast a lion throne of the lotus-womb and sat upon it with his legs crossed.
The Gathering of the Assembly: From the World Golden Color in the Southeast, from the Buddha Ultimate Wisdom, the Bodhisattva Foremost in Vision Comes
In the southeast, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Golden Color, and the Buddha there was titled Ultimate Wisdom. There was a bodhisattva there named Foremost in Vision, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the southeast a lion throne of the lotus-womb and sat upon it with his legs crossed.
The Gathering of the Assembly: From the World Jewel Color in the Southwest, from the Buddha Most Excellent Wisdom, the Bodhisattva Foremost in Diligence Comes
In the southwest, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Jewel Color, and the Buddha there was titled Most Excellent Wisdom. There was a bodhisattva there named Foremost in Diligence, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the southwest a lion throne of the lotus-womb and sat upon it with his legs crossed.
The Gathering of the Assembly: From the World Vajra Color in the Northwest, from the Buddha Masterful Wisdom, the Bodhisattva Foremost in Dharma Comes
In the northwest, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Vajra Color, and the Buddha there was titled Masterful Wisdom. There was a bodhisattva there named Foremost in Dharma, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up in the northwest a lion throne of the lotus-womb and sat upon it with his legs crossed.
The Gathering of the Assembly: From the World Crystal Color in the Nadir, from the Buddha Brahmā Wisdom, the Bodhisattva Foremost in Wisdom Comes
Below, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Crystal Color (crystal is rock-crystal), and the Buddha there was titled Brahmā Wisdom. There was a bodhisattva there named Foremost in Wisdom, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up below a lion throne of the lotus-womb and sat upon it with his legs crossed.
The Gathering of the Assembly: From the World Equal Color in the Zenith, from the Buddha Wisdom of Contemplation, the Bodhisattva Foremost in Worthiness Comes
Above, past worlds as many as the dust-motes of ten buddha-lands, there was a world named Equal Color, and the Buddha there was titled Wisdom of Contemplation. There was a bodhisattva there named Foremost in Worthiness, who came together with bodhisattvas as many as the dust-motes of ten buddha-lands to where the Buddha was; and having arrived and made obeisance, he conjured up above a lion throne of the lotus-womb and sat upon it with his legs crossed.
Mañjuśrī, Sustained by the Buddha's Majestic Power: Nine Matters, All Beyond Conceiving
At that time the bodhisattva-mahāsattva Mañjuśrī, sustained by the Buddha's majestic spiritual power, looked universally over the whole assembly of bodhisattvas and spoke in this way:
“These bodhisattvas are exceedingly rare! Sons of the Buddha! The buddha-lands are beyond conceiving; that in which a buddha abides, the adornment of the buddha-lands, the dharma-nature of a buddha, the purity of the buddha-lands, the Dharma a buddha expounds, the appearing of a buddha, the accomplishing of the buddha-lands, and a buddha's unsurpassed perfect awakening — all are beyond conceiving. And why is this so? Sons of the Buddha! All the buddhas in the worlds of the ten directions know that what sentient beings love and desire is severally different, and so, according to what suits them, they expound the Dharma for them and tame them; and it is so throughout, to the very limit of what is level with the Dharma realm and the realm of empty space.
The General Indication: One Tathāgata, Bodies of Every Kind, Names of Every Kind
“Sons of the Buddha! Within the many sets of four continents of this Sahā world, the Tathāgata manifests bodies of every kind, names of every kind, forms and colors of every kind, lengths and shortnesses of every kind, life-spans of every kind, dwelling-places of every kind, faculties of every kind, places of birth of every kind, works of speech of every kind, and ways of contemplating of every kind, causing sentient beings each severally to know and to see.
Within These Four Continents: From All Aims Accomplished to Guiding Teacher
“Sons of the Buddha! Within this one set of four continents, the Tathāgata is in some places called All Aims Accomplished (he by whom every aim and benefit is brought about), in some called Full Moon, in some called Lion's Roar, in some called Śākyamuni, in some called the Seventh Sage, in some called Vairocana, in some called of the Gautama Clan, in some called the Great Śramaṇa, in some called Most Excellent, in some called Guiding Teacher…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.
East of These Four Continents, the World Good Protection: From Vajra to Cutting Off Discourse
“Sons of the Buddha! To the east of this one set of four continents there is next a world named Good Protection. The Tathāgata there is in some places called Vajra, in some called Masterful, in some called Possessed of Wisdom, in some called Hard to Surpass, in some called King of Clouds, in some called Without Contention, in some called Able to Be Lord, in some called Joy of Heart, in some called Without Equal, in some called Cutting Off Discourse…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.
South of These Four Continents, the World Hard to Endure: From Śakra to Most Excellent
“Sons of the Buddha! To the south of this one set of four continents there is next a world named Hard to Endure. The Tathāgata there is in some places called Śakra, in some called Jewel Renown, in some called Free of Stain, in some called Truthful Speech, in some called Able to Tame, in some called Endowed with Joy, in some called Great Renown, in some called Able to Benefit, in some called Boundless, in some called Most Excellent…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.
West of These Four Continents, the World Intimate Wisdom: From Water Heaven to Well Abiding
“Sons of the Buddha! To the west of this one set of four continents there is next a world named Intimate Wisdom. The Tathāgata there is in some places called Water Heaven, in some called Delightful to See, in some called Most Excellent King, in some called Taming Heaven, in some called True Wisdom, in some called Reaching the Ultimate, in some called Joy, in some called Dharma Wisdom, in some called What Was to Be Done Is Done, in some called Well Abiding. … Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.
North of These Four Continents, the World Having Lions: From Great Muni to Attained through Austerity
“Sons of the Buddha! To the north of this one set of four continents there is next a world named Having Lions. The Tathāgata there is in some places called Great Muni (the greatly silent one), in some called Austerity, in some called Honored by the World, in some called Most Excellent Field, in some called Omniscience, in some called Good Intention, in some called Purity, in some called Yiluobana, in some called Supreme Giving, in some called Attained through Austerity…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.
Northeast of These Four Continents, the World Wondrous Contemplation: From Tamer of Māra to Hard to Appear
“Sons of the Buddha! To the northeast of this one set of four continents there is next a world named Wondrous Contemplation. The Tathāgata there is in some places called Tamer of Māra, in some called Accomplishment, in some called Extinguishing, in some called Worthy Heaven, in some called Free of Greed, in some called Excellent Wisdom, in some called Mind of Equality, in some called None Can Surpass, in some called Voice of Wisdom, in some called Hard to Appear…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.
Southeast of These Four Continents, the World Joy and Delight: From Utmost Majesty to Power of Vigor
“Sons of the Buddha! To the southeast of this one set of four continents there is next a world named Joy and Delight. The Tathāgata there is in some places called Utmost Majesty, in some called Mass of Blazing Light, in some called Universal Knowing, in some called Secret, in some called Liberation, in some called Nature Well Abiding, in some called Practicing According to the Dharma, in some called King of the Pure Eye, in some called Greatly Brave and Strong, in some called Power of Vigor…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.
Southwest of These Four Continents, the World Exceedingly Firm: From Abiding to Surpassing Sumeru
“Sons of the Buddha! To the southwest of this one set of four continents there is next a world named Exceedingly Firm. The Tathāgata there is in some places called Abiding, in some called King of Wisdom, in some called Perfectly Full, in some called Unmoving, in some called Wondrous Eye, in some called King of the Summit, in some called Masterful Voice, in some called Giving All, in some called Upholder of the Host of Sages, in some called Surpassing Sumeru…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.
Northwest of These Four Continents, the World Wondrous Ground: From Universally Pervading to Abiding in the Root
“Sons of the Buddha! To the northwest of this one set of four continents there is next a world named Wondrous Ground. The Tathāgata there is in some places called Universally Pervading, in some called Blazing Light, in some called Maṇi Topknot (a topknot made of jewels), in some called Worthy of Remembrance, in some called Unsurpassed Meaning, in some called Ever Joyful, in some called Nature Pure, in some called Full Light, in some called Long Arms, in some called Abiding in the Root…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.
Below These Four Continents, the World Flaming Wisdom: From Gathering Roots of Goodness to Universally Excellent
“Sons of the Buddha! Below this one set of four continents there is a world named Flaming Wisdom. The Tathāgata there is in some places called Gathering Roots of Goodness, in some called Lion's Marks, in some called Fierce and Keen Wisdom, in some called Golden Flame, in some called Acquainted with All, in some called Ultimate Voice, in some called Working Benefit, in some called Reaching the Ultimate, in some called True Heaven, in some called Universally Excellent…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.
Above These Four Continents, the World Upholding the Ground: From Possessed of Wisdom to One Path
“Sons of the Buddha! Above this one set of four continents there is a world named Upholding the Ground. The Tathāgata there is in some places called Possessed of Wisdom, in some called Pure Countenance, in some called Awakened Wisdom, in some called Foremost, in some called Adorned with Practice, in some called Giving Rise to Joy, in some called Fulfillment of Intention, in some called Like a Blazing Fire, in some called Upholding the Precepts, in some called One Path…. Names such as these are ten thousand in their full number, causing sentient beings each severally to know and to see.
The General Conclusion for Sahā: A Hundred Koṭis of Sets of Four Continents, a Hundred Koṭis of Myriads of Names
“Sons of the Buddha! This Sahā world has a hundred koṭis of sets of four continents, and within them the Tathāgata has names of every kind to the number of a hundred koṭis of myriads, causing sentient beings each severally to know and to see.
East of Sahā, the World Secret Instruction: From Equality to Wisdom Without Equal
“Sons of the Buddha! To the east of this Sahā world there is next a world named Secret Instruction. The Tathāgata there is in some places called Equality, in some called Surpassingly Excellent, in some called Comforting, in some called Opening and Enlightening the Mind, in some called Wisdom from Hearing, in some called True Speech, in some called Attaining Mastery, in some called Most Excellent Body, in some called Greatly Brave and Fierce, in some called Wisdom Without Equal…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.
South of Sahā, the World Abundant Overflow: From Original Nature to Great Mastery
“Sons of the Buddha! To the south of this Sahā world there is next a world named Abundant Overflow. The Tathāgata there is in some places called Original Nature, in some called Diligent Intention, in some called Unsurpassed Honored One, in some called Great Torch of Wisdom (the torch of great wisdom), in some called Without Support, in some called Treasury of Light, in some called Treasury of Wisdom, in some called Treasury of Merit, in some called Heaven among the Heavens, in some called Great Mastery…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.
West of Sahā, the World Free of Stain: From Accomplished in Mind to Endowed with Power
“Sons of the Buddha! To the west of this Sahā world there is next a world named Free of Stain. The Tathāgata there is in some places called Accomplished in Mind, in some called Knowing the Path (knowing well the right path), in some called Abiding in the Root, in some called Able to Loose Bonds, in some called Penetrating the Meaning, in some called Delighting in Discernment, in some called Most Excellent Seeing, in some called Practice of Taming, in some called Manifold Austerities, in some called Endowed with Power…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.
North of Sahā, the World Abundant Delight: From Campaka-Flower Color to Pure Body
“Sons of the Buddha! To the north of this Sahā world there is next a world named Abundant Delight. The Tathāgata there is in some places called Campaka-Flower Color, in some called Treasury of the Sun, in some called Well Abiding, in some called Manifesting Spiritual Powers, in some called Nature Transcendent, in some called Sun of Wisdom, in some called Unobstructed, in some called Appearing Like the Moon, in some called Swift Wind, in some called Pure Body…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.
Northeast of Sahā, the World Gathering In: From Forever Free of Suffering to Unmoving Mind
“Sons of the Buddha! To the northeast of this Sahā world there is next a world named Gathering In. The Tathāgata there is in some places called Forever Free of Suffering, in some called Universal Liberation, in some called Great Hidden Treasure, in some called Wisdom of Liberation, in some called Treasury of the Past, in some called Jewel Light, in some called Free of the World, in some called Unobstructed Ground, in some called Treasury of Pure Faith, in some called Unmoving Mind…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.
Southeast of Sahā, the World Bountiful Benefit: From Manifesting Light to Ocean of Wisdom
“Sons of the Buddha! To the southeast of this Sahā world there is next a world named Bountiful Benefit. The Tathāgata there is in some places called Manifesting Light, in some called Wisdom of Exhaustion, in some called Lovely Voice, in some called Excellent Faculties, in some called Adorned Canopy, in some called Faculty of Vigor, in some called Reaching the Far Shore of Discernment, in some called Excellent Concentration, in some called Sparing of Words, in some called Ocean of Wisdom…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.
Southwest of Sahā, the World Few and Sparse: From Lord Muni to Vajra Lion
“Sons of the Buddha! To the southwest of this Sahā world there is next a world named Few and Sparse. The Tathāgata there is in some places called Lord Muni, in some called Possessed of Many Jewels, in some called Liberation of the World, in some called Knowing All Faculties, in some called Excellent Speech, in some called Clear Seeing, in some called Mastery of the Faculties, in some called Great Teacher of Sages, in some called Opening and Guiding Deeds, in some called Vajra Lion…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.
Northwest of Sahā, the World Joy: From Mass of Wondrous Flowers to Net Treasury
“Sons of the Buddha! To the northwest of this Sahā world there is next a world named Joy. The Tathāgata there is in some places called Mass of Wondrous Flowers, in some called Sandalwood Canopy, in some called Lotus Treasury, in some called Transcending All Dharmas, in some called Dharma Jewel, in some called Arising Again, in some called Pure and Wondrous Canopy, in some called Vast Eye, in some called Possessed of Good Dharmas, in some called Single-Minded Recollection of the Dharma, in some called Net Treasury…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.
Below Sahā, the World Gate-Bolt: From Kindling Flame to Banner That Crushes
“Sons of the Buddha! Below this Sahā world there is a world named Gate-Bolt. The Tathāgata there is in some places called Kindling Flame, in some called Taming Poison, in some called Śakra's Bow, in some called No Constant Abode, in some called Awakening to the Root, in some called Cutting Off Increase, in some called Great Swiftness, in some called Ever Delighting in Giving, in some called Discerning the Path, in some called Banner That Crushes…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.
Above Sahā, the World Resounding Sound: From Banner of Valor to Omniscience
“Sons of the Buddha! Above this Sahā world there is a world named Resounding Sound. The Tathāgata there is in some places called Banner of Valor, in some called Immeasurable Jewels, in some called Delighting in Great Giving, in some called Heavenly Light, in some called Auspicious Arising, in some called Transcending the Realm of Objects, in some called Lord of All, in some called Wheel That Does Not Turn Back, in some called Free of All Evils, in some called Omniscience…. Names of every kind such as these, to the number of a hundred koṭis of myriads, cause sentient beings each severally to know and to see.
The General Extension (Chengguan's outline): To the Ends of the Dharma Realm and the Realm of Empty Space, the Names of the Tathāgata Are Severally Different
“Sons of the Buddha! Just as it is in this Sahā world, so in the east, in worlds to the number of a hundred thousand koṭis, numberless, measureless, boundless, without equal, uncountable, unaccountable, unthinkable, unweighable, unspeakable, throughout all the worlds to the ends of the Dharma realm and of the realm of empty space, the names of the Tathāgata are in each case severally different; and in the south, the west, the north, in the four intermediate directions, above and below, it is in every case likewise so.
The General Extension (Chengguan's outline): In Days Past He Was Brought to Maturity by Difference; Today He Expounds the Dharma by Difference
“Just as, in days past, when the World-Honored One was a bodhisattva, it was by discourses of every kind, by languages of every kind, by sounds of every kind, by deeds of every kind, by retributions of every kind, by places of every kind, by skillful means of every kind, by faculties of every kind, by kinds of faith and understanding of every kind, and by stations of every kind that he was brought to maturity, so now too he causes sentient beings to know and to see in this same way, and expounds the Dharma for them.”
這一品在整部經裡的位置
澄觀科此經之會次，本品屬第二會。第一會講了一件事——佛果有多大。那一會裡毘盧遮那的依報、正報鋪陳到極處，讀者看見的是一個已經圓滿的境界。問題隨之而來：那樣的境界跟我有什麼關係？第二會就是答這一句的。
澄觀把這一段判為「修因契果生解分」，並且說得很直：前面既然舉果令人生起信樂，現在就要明能生此果之因，讓信樂落成正解。他又分三重來意——分來、會來、品來。分來是就整段而言；會來是說在一切修因裡，信擺在最前頭，所以第二會先講信；品來是說第一會舉因顯果、成的是「所信之境」，這一會舉果辨因、彰的是「能信之行」。法藏的判法與此完全一致，智儼講得更簡：前面辨的是所依之土，接著就該說這土中教化之主叫什麼名字。
那麼為什麼三品之中名號在最先？澄觀與智儼同判：這三品是佛的身、口、意三業——〈如來名號品〉明佛身業，〈四聖諦品〉明佛口業，〈光明覺品〉明佛意業；而「果中三業，身為其總」，身是三業的總攝，所以先說。落到自己身上：一個人要對某人生信，最先接觸到的一定是那個人的「名」與「身」，不會是他的義理。經的次第是照著人心生信的次第排的。
序分：他一步也沒有離開菩提場
經一開頭說世尊「在摩竭提國阿蘭若法菩提場中，始成正覺，於普光明殿坐蓮華藏師子之座」。這裡有一個容易滑過去的難處——菩提場與普光明殿是兩個地方，佛怎麼可能「始成正覺」在此，同時又坐在彼？
澄觀答此，是從「今舉總攝別，前標國名以本收末」入手：先標國名，是以本收末；上文既已舉菩提場，下文就「不動覺樹而遍十方」。這一句是全品的骨。不是佛移了位置，是他根本不需要移動位置——身遍十方，故處處是此處。排一個誤讀：這不是說『佛有分身術』。分身仍是二，而經說的是一身而遍。第二會的一切奇異相狀，若不先立這一句，讀起來就只是神話。
序分接著以十句歎佛德。澄觀說這十句是「初總、餘別」——「妙悟皆滿」是總，以下九句是別。他釋「妙悟」時順帶留下一條珍貴的譯學記錄：晉譯此處作「善覺」，論經作「正覺」，因為梵音一個「蘇」字兼含妙、善、正三義，譯者各取其一。同一個梵字在三種漢譯裡開出三個面貌——這正說明本品所講的『一體多名』不是玄談，它在譯經史裡就活生生地發生過。
「二行永絕」一句，澄觀解為煩惱障與所知障、生死與涅槃，這兩對都叫「二行」，兩邊都不現前，才叫永絕。要注意後一對：不但生死不現前，涅槃也不現前。讀者最容易把佛想成『停在涅槃那一邊的人』，這句正好堵住。
同來的大眾在觀察什麼
序分說同來的菩薩「莫不皆是一生補處」。「一生」二字澄觀給了兩解：一約化相，如彌勒之下生；二約實報，指四種變易生死中唯餘最後一種。他自己判此文「多約化相耳」——不強立高解，就文取義。
接著經說這些菩薩「普善觀察」十件事：眾生界、法界、世界、涅槃界、諸業果報、心行次第、一切文義、世出世間、有為無為、過現未來。澄觀指出，這裡歎德「德雖無量，略歎一普」——只歎一個「普」字。普有二義：一是眾人同有此德，二是普觀十境；善有三義：善知相、善知無相、善知此二無礙。
這十境的排法不是隨手列的。澄觀順著讀下來：眾生是所化之總；此生從何而來？由迷法界而起世界；我當令他住於涅槃界、淨其業果，所以須識「心行」之病、「文義」之藥，令他厭世間、欣出世間，卻又不盡有為、不住無為。橫觀十法之後，再豎達三世。落到修學上：這是一份菩薩的診療次第表——先認人，再認病源，再認藥，最後才是不落兩邊的用藥分寸。
諸菩薩心裡問了什麼
請分是「作是思惟」，不是出口發問。經家記的是心念，這一點要先看清——世尊接下來的回應也不是語言，而是神通，念與現通正相對。
問的內容分兩截。前一截十句：佛剎、佛住、佛剎莊嚴、佛法性、佛剎清淨、佛所說法、佛剎體性、佛威德、佛剎成就、佛大菩提。澄觀指出這十句是「依正間問」——一句依報、一句正報交錯而下，這樣排是因為正報應機必依於剎，同時也表依正無障礙。排一個誤讀：不要以為經文只是把佛的事情隨手列了十樣；一隔一的排法本身就在說事。
後一截是「引例請問」：舉十方諸佛為例，說他們為十種緣故而說法，說菩薩的十住乃至十頂，說如來地乃至如來最勝，末後才結一句「願佛世尊，亦為我說」。澄觀判這三段為：初十句標彼說意、明其有悲，後三十句舉彼所說、顯其有智，末一句結以正請。悲、智、請三分俱足，這才是一個完整的請法之式。他並計此請分「句雖五十，問但四十」。今日底本實際數目是十事、十「故」句、九目位法、十九目如來果德，與疏家所計不齊——古今傳本用字有多寡，此處誌錄不判。
為什麼佛一個字也沒有說
這是全品最該追問的一件事。諸菩薩心中所問既畢，世尊「知諸菩薩心之所念，各隨其類，為現神通」——不答，只現通；現通之後說話的是文殊。
澄觀在此立過一個問：這一會為什麼不入定就說？他答「以未入位，性不定故」，並順勢立說法之儀四句：一是定後說，如其餘諸會；二是說後定；三是定中說，如第九會；四是不入定而說，即此信位之會與第七會。他又指出：其餘諸會是摩頂之後才說，這一會卻是說完了才摩頂，所以「此經體勢縱橫，不可定準」。排一個誤解：不要把「入定」當成說法必備的儀軌，也不要反過來把「不入定」讀成隨便。定與不定，此處是隨機而設，不是高下之別。
李通玄則直接問到底：如來為什麼不自說其教，卻放光令菩薩說？他答得極其實用——「如來意令當位菩薩說當位法門，令修學者知分劑，易解故」。在什麼位上的人，就由什麼位上的人來說，學的人才知道自己現在該站在哪一格。智儼所繫也同：文殊之所以說此品，因為他是妙慧，善達佛國海。這一層也回答了讀者常有的疑惑：整部經佛說得極少，並非佛不說，而是這種說法方式本身就是教學設計。
十方十佛號與十首菩薩
現通之後，十方各有一世界、一佛號、一菩薩偕眷屬來集。經文逐方全列，不肯省一句。
李通玄在這裡給了一把鑰匙：這十位佛號「皆以不動智佛等十智如來是自心之果，以不動智佛為體，餘智為用」；而文殊師利、覺首、目首等十首菩薩，「是修行信心者之身」。也就是說，十佛號是一個人自心佛果的十個面，十菩薩是修信之人的十種相。這是李通玄一家的判釋，不是經文自標，讀時當繫其名而觀。
逐方點開如下。東方金色世界不動智佛所來者文殊師利——金色是不變之色，不動是智之體，文殊是妙慧，三者同繫一「本」，所以列在首位。南方妙色世界無礙智佛所來者覺首——覺是最初一著，故其智名無礙。西方蓮華色世界滅暗智佛所來者財首——法財之積由破闇而始。北方薝蔔華色世界威儀智佛所來者寶首——威儀是可見之德，故以寶名其首。東北方優鉢羅華色世界明相智佛所來者功德首——功德須有明相可徵。東南方金色世界究竟智佛所來者目首——目是能見，見到究竟處方名目首。西南方寶色世界最勝智佛所來者精進首——精進是諸行中之最勝。西北方金剛色世界自在智佛所來者法首——法性堅如金剛而用則自在。下方玻瓈色世界梵智佛所來者智首——玻瓈通透，梵者清淨，故繫以智。上方平等色世界觀察智佛所來者賢首——觀察至於平等，其人乃稱為賢。這十組名相在下文〈菩薩問明品〉還要各自出場，此處先識其人。
文殊開口第一句：九件事不可思議
文殊承佛威力，普觀眾會而說的第一句是「此諸菩薩甚為希有」，接著列九事不可思議：一佛國土、二佛住、三佛剎莊嚴、四佛法性、五佛剎清淨、六佛說法、七佛出現、八佛剎成就、九佛阿耨多羅三藐三菩提。
先問：他為什麼要先歎大眾希有，再說佛法不可思議？因為請法的是這一群人。能問出這一番問端的，本身就是希有之事；歎其人，正是印可其問。再問：說「不可思議」是不是就到此為止、不必再說了？恰恰相反——文殊立刻自設一問「何以故」，答曰十方諸佛「知諸眾生樂欲不同，隨其所應，說法調伏」，一直遍到與法界虛空界相等。所以不可思議的原因是可說的：因為所應之機無量，所以能應之相無量。排一個誤讀：不可思議不是『不許想』，是『不可以一個定相去想』。落到自己身上：凡是把佛只認作一個固定形象的人，讀到這一段就該鬆手。
種種身、種種名：差別是從哪一邊來的
接著文殊總標：如來於娑婆諸四天下，有種種身、種種名、種種色相、種種修短、種種壽量、種種處所、種種諸根、種種生處、種種語業、種種觀察，「令諸眾生各別知見」。
這一句是全品的樞紐，關鍵在末五字。差別不在佛那一邊，在「各別知見」的眾生這一邊。澄觀釋名號一段開頭就把這層說盡了：「聖人無名，為物立稱」——若就德立名，德無邊涯；若隨機立名，就等於眾生界之數。名雖多種，都是為了隨其所宜而生善、滅惡、見理而立，如海印一時頓現，所以「不應生著」。
排一個要緊的誤解：讀到一佛有萬名，最容易生的心是『原來佛這麼了不起』——那是把它讀成了頌讚。文殊說這一段的用意恰好相反：名之所以多，是因為你我之類的眾生太不一樣了。名是為病立的藥名，不是為佛立的頭銜。落到自己身上：一個人若執定『我認識的那個佛才是佛』，他所執的其實是自己那一分機宜，不是佛。
李通玄由此判出這一品在信位中的功用：「十方世界無有一名非佛名者，名體性自解脫故」——名的體性本自解脫，所以此品所明的是「於一切名無所著」。他並以此立六品成信之科，說第一〈佛名號品〉是「令信心者信佛名號遍一切世間名，知名性離故」。
一個四天下裡的十個名字
文殊先舉這一個四天下：或名一切義成、圓滿月、師子吼、釋迦牟尼、第七仙、毘盧遮那、瞿曇氏、大沙門、最勝、導師，「如是等，其數十千」。
澄觀逐名作解，值得一一領會。一切義成即悉達，無事不成就；圓滿月者，惑斷智圓、恩蔭清涼——月之圓與涼，正配斷惑之圓與慈蔭之涼；師子吼者，名為決定說，不是聲大，是無有猶疑；釋迦牟尼者，釋迦云能、是能仁之種族，牟尼云寂默、契於寂理，一名兼攝入世與出世兩面；第七仙者，過去七佛之末；毘盧遮那前品已釋；瞿曇氏唯約姓，此云地主，因劫初以來代代相承為轉輪王，澄觀並引《智論》「釋迦牟尼，姓瞿曇故」為證——所以釋迦是族望、瞿曇是姓望，二者不同；大沙門者，沙門此云息惡，無惡不息故加一大字；最勝者，聖中之極、德無可加；導師者，引導眾生離險難、於生死海中示以眾寶。
澄觀末後補一句：「然名含多義，略釋此十，恐文繁博，餘但隨難解之。」這句話本身就是體例——他不假裝十千名皆可解盡。讀者當學這種分寸。
排一個誤讀：這十個名不是十個不同的佛，也不是佛的十種功能分工。它們是同一位佛在同一個四天下裡，被不同根性的人叫出來的十類稱呼。「其數十千」四字提醒：舉十只是舉例，實數是一萬。
四天下四周的十個世界
澄觀判此段為「此洲之隣十界，即為十段」，並提醒「其善護等，皆四洲之通稱也」——善護等名不是某一小國之名，而是那一整個四天下的通稱。他又立科例：「初標處、次列名、後結數，他皆倣此」——十一段全用同一格式，讀時只須看名之所異。今依經文逐方點開，每方各繫一義。
東方善護世界，自金剛至斷言論。澄觀特釋末名：「斷言論者，證離言故，無能說過故」——所證離於言說，且無人能說其過，一名兼二義。
南方難忍世界，自帝釋至最勝。澄觀釋「帝釋」云「為天人主，能稱物心故」——不取其為天帝之尊，而取其能稱合眾生之心。世界名「難忍」而佛名「能調伏」「具足喜」，二者相對成義。
西方親慧世界，自水天至善住。澄觀釋「水天」云「水善利萬物，天光淨故」——水之利物在不擇高下，天光之淨在無所染，合為一名。
北方有師子世界，自大牟尼至苦行得。此方名相多繫苦行，首末皆然。其中「瑿羅跋那」一名，澄觀之疏作醫羅跋那，解為「醫濕弗，自在也。羅跋那者，聲也。即圓音自在耳」；法藏則以伊那婆那為「王林」，謂佛為太子時生於此林。一名二解，各有所據，誌錄不判。
東北方妙觀察世界，自調伏魔至難出現。首名調伏魔而次名成就、息滅——降魔與成道本是一事之兩面，此方以此立稱。
東南方喜樂世界，自極威嚴至精進力。威嚴與喜樂看似相反，而經以嚴立於樂土之名——可畏與可樂在佛邊不二。
西南方甚堅牢世界，自安住至勝須彌。世界名堅牢，佛名安住、不動、頂王、勝須彌，名與土相稱，皆取不可動搖之義。
西北方妙地世界，自普遍至住本。首名普遍、末名住本——遍而不失其本，是此方一組名的骨。
下方焰慧世界，自集善根至普遍勝。首名集善根，正合下方為積累之位。
上方持地世界，自有智慧至一道。其中「如盛火」一名，澄觀有一喻極好：「盛火焚薪不擇林木，佛智利物無揀賢愚」——火不挑木頭，智不挑人。末名「一道」，與此方之首名「有智慧」相應：智之極處只是一條路。
此處還有一個結構上的難處：經說這一個四天下的「上」「下」也各有世界，與其餘教典所說「大輪圍內平布百億，上即諸天、下安地獄」不合。澄觀立此問而答：此教所說「事隨理融」，隨其說法之處即是當中，縱使極於上際、旁至大輪圍山，也有十方互為主伴。他並列淨土改與不改之五義：一約事常定，如小乘說；二隨心見異；三就佛而言本非淨穢；四隨法迴轉，如主伴互為；五潛入微塵。智儼所繫同一意趣：此中所以取上下者，是為顯上下無方、傍亦無際，「以顯教圓也」。排一個誤讀：這不是與部派宇宙論吵架，是說同一件事在不同教法中的成立方式不同。
百億四天下，百億萬名
文殊接著總結：「此娑婆世界有百億四天下，如來於中，有百億萬種種名號。」
一個四天下十千名，百億個四天下就是百億萬名。這一句是把前面十一段的量一次擴開，也是下文十方十段的起點。澄觀判整個名號段為四分：一娑婆之內自有百億、二娑婆隣近即百億之外、三類通一切謂盡十方、四釋差別所由由隨物故——此句正是第一分之結。
要留意這一步的教學作用：前面十一段是可以數的（十個名、一萬之數），到這裡數目已經無法在心裡成像了。經不是在誇張，是在逼讀者從「數名」轉到『觀其所以有名』。
娑婆隣近的十個世界
澄觀判此段「彰娑婆隣近十方，亦為十段」。體例與四天下十段全同，唯結數改作「百億萬種種名號」。逐方點開如下。
東方密訓世界，自平等至無等智。首名平等而末名無等智——平等非無差別之混同，正因其智無等，故能平等。
南方豐溢世界，自本性至大自在。此方三「藏」相連：光明藏、智慧藏、福德藏，繼以天中天、大自在，是由內蘊說到外用。
西方離垢世界，自意成至具足力。其中「能解縛」「調伏行」與土名「離垢」相稱——垢之為患在縛，故其名以解縛為要。
北方豐樂世界，自薝蔔華色至清淨身。此方多取物象立名：日藏、慧日、如月現、迅疾風——以日、月、風之相說佛。
東北方攝取世界，自永離苦至心不動。首名永離苦、末名心不動，中有大伏藏、過去藏、淨信藏三藏——攝取之義正在能藏。
東南方饒益世界，自現光明至智慧海。「到分別彼岸」一名最可留意：分別亦有彼岸可到，不是把分別一概斷掉。
西南方鮮少世界，自牟尼主至金剛師子。土名鮮少而佛名具眾寶、世解脫——少處立名反舉其富，此方名相自成一組對照。
西北方歡喜世界，自妙華聚至網藏。此方獨列十一名，餘方皆十。澄觀對此有專辨：他勘晉譯，說密訓一方於「開曉意」下闕一「聞慧」，而西北方「名有十一者，獨此有餘，不成文體」，因而推此中「專念法」一名應即是前方所脫之「聞慧」，是梵本傳寫之漏、注者誤安於貝葉。今日底本實際情形是：密訓一方具足「聞慧」而成十名，西北歡喜一方仍列十一名。疏家所勘之本與今底本用字有出入，並錄不判。這一條值得讀者記住：古德讀經是連一個名的多寡都不放過的。
下方關𨷲世界，自發起焰至摧伏幢。其中「帝釋弓」一名，澄觀釋為「如來念定之弓，以明利箭能射業惑阿修羅故」——念與定是弓，明是箭，所射的是業與惑。他並記晉譯此處作「法命主」，取帝釋以法教為天主之義，說「今云其弓，但一事耳」，二本各存其義而不判高下。
上方振音世界，自勇猛幢至一切智。此方之「超境界」一名，與下文釋差別所由一段直接相扣，讀到末段須回頭再看一眼。
結通與釋所由：昔日怎麼熟的，今日就怎麼說
末段分二。前一半是類通：如娑婆世界這樣，東方那百千億、無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界虛空界的一切世界之中，如來名號種種不同；南西北方、四維上下，也全都如此。澄觀在此提示：〈四聖諦品〉還有一次舉此例餘十方，格式與此相同。
後一半是釋所由：「如世尊昔為菩薩時，以種種談論、種種語言、種種音聲，種種業，種種報，種種處，種種方便、種種根，種種信解、種種地位而得成熟，亦令眾生如是知見而為說法。」
先問：為什麼名號會有差別？前面說過是隨機。那機又是怎麼來的？這一句給了根源上的答案——佛自己當年就是在這一切差別之中成熟的。澄觀釋此有二意：一是自己既由差別名言而得成就，如今就還照著老路，以差別去成熟他人；二是昔日為菩薩時隨機調物，今日出世便依著當年的本事來立名。他舉了一個極漂亮的例子：昔日教眾生令空其妄境，今日成正覺就為他立一個「超境界」的名——上方振音世界那一名的來歷在此。
法藏判此段為三：初牒機、二施化、三化意；末云化意者，「謂隨說人天二乘等法意，欲令其知如來法」。
排一個誤讀：這一段不是說佛的名字是後人取的。它說的是名與機的因緣同源——當年以何法成熟眾生，今日眾生就以何名認得他。落到自己身上：你今天用哪一個名字念佛、想佛，那個名字就是你與他之間那一段舊因緣的形狀。經不要人去換一個更高的名，只要人知道名的來歷，於是不再著在名上。
承衍
與前後品之繫——本品上承第一會〈毘盧遮那品〉，下接〈四聖諦品〉。澄觀與智儼同以三品配佛之身、口、意三業；李通玄則把〈如來名號品〉至〈賢首品〉六品合為一分，稱「以果成信，信自己心之是佛分」，並逐品指其功用：名號品令信者知名性離、四聖諦品令知世間苦諦即是聖諦、光明覺品令以自心光明覺照法界、問明品令信所信之法門、淨行品令知初發心皆以大願為首、賢首品令信佛神力通化無邊。他並以此六法名為賢首——「以此六法觀行相應名為信心」。此為李通玄一家之科，誌錄不判。
與第一會之繫——澄觀說本品「又遠答前名號海問故」，並判請分四十問中「後二十句全同」第一會之問。所以第二會不是另起爐灶，是回答第一會已經提出而未答之問。
與〈如來現相品〉之繫——品名之義，澄觀說「〈如來現相品〉已釋」，此品是廣其相。
與〈如來出現品〉之繫——李通玄以文殊、普賢二行因果貫穿，說從此品至〈出現品〉是「文殊普賢二行因果，信心者修行位滿體用徹故」。
古德異釋並錄——(一)「名」「號」之通別：澄觀作「召體曰名，表德為號，名別、號通」，法藏同以名為釋迦等別名、號為十號通名；智儼則作「名即通名，號者別號」，配屬相反。(二) 會名之釋：澄觀立三釋，法藏立五義（其第五以因陀羅網重重顯現釋「普」），智儼則以「普者德普，光者智光」二義。(三) 品宗之立：澄觀作「顯佛名號周遍為宗，隨機調化利益為趣」，智儼作「以化悲德自在相為宗，亦可是佛國海為宗」。(四) 瑿羅跋那之訓：澄觀取圓音自在，法藏取王林生處。(五) 下方一名之二本：唐譯「帝釋弓」、晉譯「法命主」，澄觀兩存其義。(六) 問端句數：澄觀計五十句四十問，與今底本實計不齊。以上六事，一義二宗，並錄不判，取捨屬譯者。
異譯之異——晉譯〈如來名號品第三〉與本品同以文殊為說主，結構亦同；唯無「四天下」與「百億四天下」兩重層級，逕以「此世界」統十方；請分位法之列，唐譯第八目作「十通」、晉譯作「十自在」；十方來集之佛號多有異譯（南方無礙智／智火、西方滅暗智／習智、北方威儀智／行智、東北明相智／明智、西南最勝智／上智）。全錄不判。
Where This Chapter Stands in the Whole Scripture
In Chengguan's outline of the order of the assemblies of this scripture, the present chapter belongs to the second assembly. The first assembly spoke of one thing only — how vast the buddha-fruit is. In that assembly the dependent and the direct recompense of Vairocana were set out to their utmost, and what the reader saw was a sphere already perfect. The question follows of itself: what has a sphere like that to do with me? The second assembly is the answer to that one sentence.
Chengguan determines this segment to be “the part on cultivating the cause, according with the fruit, and giving rise to understanding,” and he says it very plainly: since earlier the fruit was raised up so as to make people give rise to faith and delight, now what must be clarified is the cause able to give rise to that fruit, so that faith and delight may settle into right understanding. He divides the reason for its coming into three layers besides — the coming of the part, the coming of the assembly, and the coming of the chapter. The coming of the part is spoken of with respect to the whole segment; the coming of the assembly says that within all cultivation of the cause, faith stands at the very head, and therefore the second assembly speaks first of faith; the coming of the chapter says that the first assembly raised up the cause so as to display the fruit, and what it completed was “the object in which faith is placed,” whereas this assembly raises up the fruit so as to discern the cause, and what it sets forth is “the practice that is able to have faith.” Fazang's determination agrees with this entirely, and Zhiyan puts it still more concisely: what was discerned before is the land relied upon; next, then, should come the name of the lord who teaches and transforms within that land.
Why, then, do the names come first among the three chapters? Chengguan and Zhiyan determine it alike: these three chapters are the Buddha's acts of body, of speech, and of mind — the chapter “The Names of the Tathāgata” clarifies the Buddha's act of body, “The Four Noble Truths” his act of speech, “Awakening by Light” his act of mind; and since “among the three kinds of act within the fruit, the body is what gathers them all,” the body is expounded first. Brought home to oneself: when a person is to give rise to faith in someone, what he first comes into contact with is invariably that person's name and person, never his doctrine. The order of the scripture is arranged along the order in which the human heart comes to faith.
The Introductory Portion: He Never Took a Single Step Away from the Site of Awakening
The scripture opens by saying that the World-Honored One was “in the land of Magadha, at the site of awakening named the Dharma of Araṇya, having just accomplished right awakening; in the Hall of Universal Light he sat upon the lion throne of the lotus-womb.” There is a difficulty here that is easily slipped past — the site of awakening and the Hall of Universal Light are two places; how can the Buddha have “just accomplished right awakening” here and at the same moment be seated there?
Chengguan answers this by way of “the present raising up the general so as to gather in the particular, the land being named earlier so as to gather the branch by the root”: the land is named first, and thus the root gathers in the branch; and since the site of awakening has already been raised up above, the text below has him “not stirring from the tree of awakening, and yet pervading the ten directions.” This one sentence is the bone of the whole chapter. It is not that the Buddha shifted his position; it is that he has no need whatever to shift position — his body pervades the ten directions, and therefore every place is this place. Clear away a misreading: this is not to say that ‘the Buddha has a trick of dividing his body.’ A divided body is still two, whereas what the scripture speaks of is one body that pervades. If this one sentence is not established first, all the marvelous appearances of the second assembly will read as mere myth.
The introductory portion goes on to praise the Buddha's virtues in ten clauses. Chengguan says these ten clauses are “the first the summary, the rest particular” — “his wondrous awakening fulfilled in every part” is the summary, and the nine clauses that follow are the particulars. In explaining “wondrous awakening” he leaves us, in passing, a precious record of the art of translation: the Jin translation has here “good awakening,” and the treatise's scripture “right awakening,” because the single Sanskrit sound su contains at once the senses of wondrous, good, and right, and each translator took one of them. One and the same Sanskrit graph opens out into three faces in three Chinese translations — and this is exactly the proof that the ‘one substance with many names’ of which this chapter speaks is no abstruse talk: it has happened, alive, within the history of translating the scriptures.
As for the clause “the two courses forever cut off,” Chengguan explains it as the affliction-obstruction and the obstruction to the knowable, and birth-and-death and nirvāṇa: both of these pairs are called “the two courses,” and only when neither side is present is it called “forever cut off.” Mark the second pair well: not only is birth-and-death not present, nirvāṇa is not present either. The reader most easily thinks of the Buddha as ‘someone who has come to rest on the far side, in nirvāṇa’ — and this clause stops that thought exactly.
What the Assembly That Came with Him Was Contemplating
The introductory portion says that the bodhisattvas who came with him were “not one of whom was other than one with a single birth remaining before taking the place of a buddha.” For the two words “one birth” Chengguan gives two explanations: the first is taken with respect to the aspect of transformation, as with Maitreya's descent to birth; the second with respect to true recompense, meaning that among the four kinds of transformational birth-and-death only the last remains. He himself determines that this passage is “mostly taken with respect to the aspect of transformation” — he does not force the loftier reading, but takes the sense the text gives.
The scripture next says that these bodhisattvas “universally and well contemplated” ten things: the realm of sentient beings, the Dharma realm, the realm of worlds, the realm of nirvāṇa, the deeds and their fruits of retribution, the order of the mind's movements, all letters and their meanings, the worldly and the world-transcending, the conditioned and the unconditioned, and the past, present, and future. Chengguan points out that the praise of virtue here is such that “though the virtues are measureless, only the one word ‘universal’ is praised.” “Universal” has two senses: first, that the whole multitude alike possesses this virtue; second, that they universally contemplate the ten objects. And “well” has three senses: knowing marks well, knowing the absence of marks well, and knowing well that these two are unobstructed.
The order in which these ten objects are set is not a casual list. Chengguan reads straight down it: sentient beings are the sum of what is to be transformed; and whence does this birth come? It arises as a world by way of delusion about the Dharma realm; I ought to cause them to abide in the realm of nirvāṇa and to purify their deeds and fruits, and therefore I must recognize the disease that is “the mind's movements” and the medicine that is “letters and meanings,” causing them to weary of the world and to delight in what transcends it, and yet neither to exhaust the conditioned nor to abide in the unconditioned. Having contemplated the ten dharmas crosswise, one then penetrates the three times lengthwise. Brought home to practice: this is a bodhisattva's chart of the order of diagnosis and treatment — first recognize the person, then the source of the disease, then the medicine, and only last the measure of dosage that falls into neither extreme.
What the Bodhisattvas Asked in Their Minds
The portion of request is “they thought in this way,” not a question spoken aloud. What the compiler records is a movement of thought, and this must be seen clearly first — for the World-Honored One's response in what follows is likewise not language but spiritual power; the thought and the manifesting of power answer to each other exactly.
What is asked falls into two stretches. The first stretch is ten clauses: the buddha-lands, that in which a buddha abides, the adornment of the buddha-lands, the dharma-nature of a buddha, the purity of the buddha-lands, the Dharma a buddha expounds, the essential nature of the buddha-lands, the majestic virtue of a buddha, the accomplishing of the buddha-lands, and the great awakening of a buddha. Chengguan points out that these ten clauses are “questions interlacing the dependent and the direct” — one clause of dependent recompense and one of direct, alternating as they go; and they are so arranged because the direct recompense, in responding to capacities, must rely upon a land, and at the same time because this displays that the dependent and the direct are unobstructed to each other. Clear away a misreading: do not suppose that the text has merely listed ten of the Buddha's affairs at random; the very alternation, one and one, is itself saying something.
The second stretch is “raising an example and thereby requesting”: it raises the buddhas of the ten directions as an example, saying that they expound the Dharma for ten reasons, that they expound the bodhisattvas' ten abodes and so on down to the ten summits, that they expound the ground of a Tathāgata and so on down to the supreme excellence of a Tathāgata, and only at the last does it close with the single clause, “we would that the Buddha, the World-Honored One, might expound these for us as well.” Chengguan determines these three segments thus: the first ten clauses mark the intent of their exposition and clarify that they have compassion; the latter thirty clauses raise up what they expound and display that they have wisdom; and the last clause closes with the request proper. Compassion, wisdom, and request are all present — and only so is it a complete form of requesting the Dharma. He further counts this portion of request as having “fifty clauses, but only forty questions.” The actual numbers in the present base text are ten matters, ten clauses ending in “for the sake of,” nine items of the dharmas of the stations, and nineteen items of the Tathāgata's fruit-virtues, which do not tally with the commentators' counts — the transmitted texts of old and of today differ in how many graphs they carry; this is recorded here, with no adjudication.
Why the Buddha Said Not a Single Word
This is the thing in the whole chapter that most deserves to be pressed. The questions in the bodhisattvas' minds being finished, the World-Honored One, “knowing what the bodhisattvas held in their minds, in accordance with each of their several kinds manifested spiritual powers for them” — he does not answer, he only manifests power; and after the manifesting, the one who speaks is Mañjuśrī.
Chengguan raised a question here: why does this assembly expound without entering concentration? He answers, “because the station has not yet been entered, and the nature is not yet settled,” and thereupon sets up four cases for the manner of expounding the Dharma: first, expounding after concentration, as in the other assemblies; second, concentration after expounding; third, expounding within concentration, as in the ninth assembly; fourth, expounding without entering concentration, which is this assembly of the station of faith and the seventh assembly. He points out further that in the other assemblies the crown of the head is stroked and only then comes the exposition, whereas in this assembly the exposition comes first and the stroking after — and therefore “the very frame of this scripture runs both lengthwise and crosswise, and cannot be reduced to a fixed standard.” Clear away a misunderstanding: do not take “entering concentration” as a rite indispensable to expounding the Dharma, and do not, conversely, read “not entering concentration” as carelessness. Entering and not entering are here set according to capacity; they are not a matter of higher and lower.
Li Tongxuan presses the question straight to the bottom: why does the Tathāgata not expound his teaching himself, but emits light and causes a bodhisattva to expound it? His answer is intensely practical — “the Tathāgata's intent is that a bodhisattva of a given station should expound the Dharma-gate of that station, so that those who study and cultivate may know the measure of the divisions, it being thereby easy to understand.” Whoever stands at a given station is the one to expound from that station, and only so does the learner know which square he himself now stands upon. Zhiyan's connection is the same: the reason Mañjuśrī expounds this chapter is that he is wondrous wisdom, and well penetrates the ocean of buddha-lands. This layer also answers a doubt readers often have: throughout this scripture the Buddha expounds extremely little — not because the Buddha does not expound, but because this very manner of expounding is itself the design of the teaching.
The Ten Buddha-Titles of the Ten Directions and the Ten Bodhisattvas Named “Head”
After the manifesting of power, in each of the ten directions there is a world, a buddha-title, and a bodhisattva who comes with his retinue. The scripture lists every direction in full and will not spare a single sentence.
Li Tongxuan here hands us a key: these ten buddha-titles “all take the ten wisdom-Tathāgatas, the Buddha Unmoving Wisdom and the rest, to be the fruit of one's own mind, with the Buddha Unmoving Wisdom as the substance and the remaining wisdoms as its function”; and Mañjuśrī, Foremost in Awakening, Foremost in Vision, and the rest, the ten bodhisattvas whose names end in “Head,” “are the body of one who practices the mind of faith.” That is to say, the ten buddha-titles are ten faces of the buddha-fruit of a person's own mind, and the ten bodhisattvas are ten aspects of one who cultivates faith. This is the determination of Li Tongxuan's house alone, not something the scripture marks for itself, and in reading it one should hold it under his name.
Let each direction be opened out. From the world Golden Color in the east, from the Buddha Unmoving Wisdom, comes Mañjuśrī — golden is the color that does not alter, unmoving is the substance of wisdom, and Mañjuśrī is wondrous wisdom; all three are bound to one “root,” and therefore this stands first. From the world Wondrous Color in the south, from the Buddha Unobstructed Wisdom, comes Foremost in Awakening — awakening is the very first move, and therefore its wisdom is named unobstructed. From the world Lotus Color in the west, from the Buddha Wisdom That Extinguishes Darkness, comes Foremost in Wealth — the amassing of the wealth of Dharma begins with the breaking of darkness. From the world Campaka-Flower Color in the north, from the Buddha Wisdom of Dignified Bearing, comes Foremost in Jewels — dignified bearing is a virtue that can be seen, and therefore its head is named by a jewel. From the world Utpala-Flower Color in the northeast, from the Buddha Wisdom of Bright Marks, comes Foremost in Virtue — merit must have bright marks by which it may be verified. From the world Golden Color in the southeast, from the Buddha Ultimate Wisdom, comes Foremost in Vision — the eye is what is able to see, and only when one sees through to the ultimate is he named Foremost in Vision. From the world Jewel Color in the southwest, from the Buddha Most Excellent Wisdom, comes Foremost in Diligence — vigor is the most excellent among all practices. From the world Vajra Color in the northwest, from the Buddha Masterful Wisdom, comes Foremost in Dharma — the nature of dharmas is firm as vajra, while in function it is masterful. From the world Crystal Color below, from the Buddha Brahmā Wisdom, comes Foremost in Wisdom — crystal is clear through and through, and brahmā means pure, and therefore it is bound to wisdom. From the world Equal Color above, from the Buddha Wisdom of Contemplation, comes Foremost in Worthiness — contemplation carried through to equality, and the man is then called worthy. These ten sets of names will each come on stage again below in the chapter “Bodhisattvas Ask for Clarification”; here one need only learn who they are.
Mañjuśrī's First Sentence: Nine Matters Beyond Conceiving
Mañjuśrī, sustained by the Buddha's majestic power, looks universally over the assembly, and the first sentence he speaks is “these bodhisattvas are exceedingly rare”; then he lists nine matters beyond conceiving: first the buddha-lands, second that in which a buddha abides, third the adornment of the buddha-lands, fourth the dharma-nature of a buddha, fifth the purity of the buddha-lands, sixth the Dharma a buddha expounds, seventh the appearing of a buddha, eighth the accomplishing of the buddha-lands, ninth a buddha's unsurpassed perfect awakening.
First ask: why does he praise the assembly as rare before saying that the Buddha's Dharma is beyond conceiving? Because it is these very people who are requesting the Dharma. To be able to put such a question as this is itself a rare thing; to praise the persons is precisely to confirm their question. Ask again: does saying “beyond conceiving” mean that here it stops, that nothing more need be said? Quite the contrary — Mañjuśrī at once poses himself a question, “and why is this so?”, and answers that the buddhas of the ten directions “know that what sentient beings love and desire is severally different, and so, according to what suits them, expound the Dharma for them and tame them,” and so on throughout, to the limit of what is level with the Dharma realm and the realm of empty space. The reason for what is beyond conceiving is therefore itself sayable: because the capacities to be met are measureless, the aspects able to meet them are measureless. Clear away a misreading: “beyond conceiving” does not mean ‘you are not permitted to think’; it means ‘it cannot be thought under any one fixed aspect.’ Brought home to oneself: whoever takes the Buddha to be only one fixed image should, on reaching this passage, let go his grip.
Bodies of Every Kind, Names of Every Kind: From Which Side Does the Difference Come?
Mañjuśrī next gives the general indication: within the several sets of four continents of Sahā, the Tathāgata has bodies of every kind, names of every kind, forms and colors of every kind, lengths and shortnesses of every kind, life-spans of every kind, dwelling-places of every kind, faculties of every kind, places of birth of every kind, works of speech of every kind, and ways of contemplating of every kind, “causing sentient beings each severally to know and to see.”
This sentence is the pivot of the whole chapter, and the point of it lies in those last words. The difference is not on the Buddha's side; it is on the side of the sentient beings who “each severally know and see.” Chengguan says the whole of this layer at the very opening of his explanation of the section on the names: “the sage has no name; it is for the sake of beings that appellations are set up” — if names are set up upon his virtue, that virtue has no bound or shore; if they are set up according to capacity, they equal the number of the realm of sentient beings. Though the names are of many kinds, all are set up so that, as is fitting, goodness may arise, evil may be extinguished, and the principle may be seen, like the ocean-seal manifesting all at once; and therefore “they should give rise to no attachment.”
Clear away one misunderstanding that matters most: on reading that one buddha has ten thousand names, the thought most easily arising is ‘so the Buddha is as great as all that’ — but that is to read the passage as a hymn of praise. Mañjuśrī's intent in expounding this passage is precisely the reverse: the names are many because sentient beings such as you and I are so exceedingly unlike one another. A name is the name of a medicine set up for a disease, not a title of honor set up for the Buddha. Brought home to oneself: if a person holds fixedly that ‘the Buddha I know is the Buddha,’ what he grips is in truth his own portion of capacity, and not the Buddha.
From this Li Tongxuan determines the function of this chapter within the station of faith: “in the worlds of the ten directions there is not one name that is not a buddha's name, because the essential nature of a name is of itself liberated” — the essential nature of a name is of itself liberated, and therefore what this chapter clarifies is “that toward all names there is no attachment.” Upon this he sets up his outline of six chapters completing faith, saying that the first, “The Names of the Buddha,” “causes one who has the mind of faith to have faith that the Buddha's names pervade all the names of the world, since one knows that the nature of a name is apart.”
The Ten Names within a Single Set of Four Continents
Mañjuśrī raises first this one set of four continents: he is called in some places All Aims Accomplished, Full Moon, Lion's Roar, Śākyamuni, the Seventh Sage, Vairocana, of the Gautama Clan, the Great Śramaṇa, Most Excellent, Guiding Teacher — “names such as these, ten thousand in their number.”
Chengguan explains the names one by one, and each is worth taking in. All Aims Accomplished is Siddhārtha, since there is no matter he does not bring to accomplishment. Full Moon: his delusions are cut off and his wisdom full, his kindness casts a cooling shade — the fullness and the coolness of the moon answer exactly to the fullness of his cutting off delusion and the coolness of his compassionate shade. Lion's Roar is named for the settled and decisive exposition; it is not that the sound is loud, but that there is no hesitancy in it. As for Śākyamuni: “Śākya” means “able,” being the clan of the able and humane, and “Muni” means “silent,” since he accords with the principle of quiescence — one name embracing at once the face turned toward the world and the face turned away from it. The Seventh Sage is the last of the seven buddhas of the past. Vairocana was explained in the preceding chapter. “Of the Gautama Clan” is taken with respect to the surname alone; here it means “lord of the earth,” because from the beginning of the kalpa, generation after generation, they succeeded one another as wheel-turning kings; and Chengguan cites in evidence the Zhi lun — “Śākyamuni, because his surname was Gautama.” Śākya, then, is the name of the clan and Gautama the name of the surname, and the two are not the same. The Great Śramaṇa: “śramaṇa” here means “one who stills evil,” and since there is no evil he does not still, the word “great” is added. Most Excellent: he is the utmost among the noble ones, and nothing can be added to his virtue. Guiding Teacher: he leads and guides sentient beings away from peril and hardship, and in the ocean of birth-and-death shows them the host of jewels.
At the end Chengguan adds one sentence: “yet a name contains many meanings; I have explained these ten concisely, fearing the text would become prolix, and of the rest I explain only what is difficult.” That sentence is itself a matter of form — he does not pretend that all ten thousand names can be explained to exhaustion. The reader should learn this sense of measure.
Clear away a misreading: these ten names are not ten different buddhas, nor are they ten divisions of the Buddha's functions. They are ten classes of appellation by which one and the same buddha, within one and the same set of four continents, is called by people of differing capacities. The four words “ten thousand in their number” give the reminder: to raise ten is only to give examples; the actual number is ten thousand.
The Ten Worlds Around the Four Continents
Chengguan determines this segment to be “the ten worlds neighboring this continent, making ten sections,” and reminds us that “Good Protection and the rest are all common designations of a whole set of four continents” — Good Protection and the rest are not the names of some small country but the common designation of that entire set of four continents. He further sets up the pattern of the outline: “first, indicating the place; next, listing the names; last, concluding with the number — and all the others are modeled upon this”; all eleven sections use one and the same form, and in reading one need only look at where the names differ. Here each direction is opened out as the text runs, with one point of meaning bound to each.
The world Good Protection in the east, from Vajra to Cutting Off Discourse. Chengguan explains the last name in particular: “Cutting Off Discourse, because what he realizes is apart from words, and because none can speak a fault of him” — what is realized is apart from speech, and none can speak a fault of him: one name embracing two senses.
The world Hard to Endure in the south, from Śakra to Most Excellent. Chengguan explains “Śakra” by saying that “he is lord of gods and men, and is able to answer to the minds of beings” — the point taken is not his eminence as lord of the gods, but his ability to answer and accord with the minds of sentient beings. The world is named Hard to Endure while the Buddha is named Able to Tame and Endowed with Joy; the two stand over against each other and complete the sense.
The world Intimate Wisdom in the west, from Water Heaven to Well Abiding. Chengguan explains “Water Heaven” by saying that “water benefits the myriad things well, and the light of heaven is pure” — water's benefiting of things lies in its not choosing between high and low, and the purity of heaven's light lies in its being unstained; the two are joined into one name.
The world Having Lions in the north, from Great Muni to Attained through Austerity. The names in this direction mostly hang upon austerity, the first and the last alike. Among them the name “Yiluobana”: Chengguan's commentary writes it with a different graph and explains it as “Yishifu means ‘masterful’; luobana means ‘sound’ — that is, mastery in the perfect voice”; Fazang, for his part, takes Ināpana as “the king's grove,” saying the Buddha was born in that grove when he was a prince. One name with two explanations, each with its ground; recorded here, with no adjudication.
The world Wondrous Contemplation in the northeast, from Tamer of Māra to Hard to Appear. The first name is Tamer of Māra and those next are Accomplishment and Extinguishing — the subduing of Māra and the accomplishing of the path are the two faces of a single event, and this direction sets up its appellations upon that.
The world Joy and Delight in the southeast, from Utmost Majesty to Power of Vigor. Majesty and delight look to be opposites, and yet the scripture sets majesty within the name of a land of delight — the fearsome and the delightful are not two on the Buddha's side.
The world Exceedingly Firm in the southwest, from Abiding to Surpassing Sumeru. The world is named Firm, and the Buddha is named Abiding, Unmoving, King of the Summit, Surpassing Sumeru; name and land answer to each other, all taking the sense of what cannot be shaken.
The world Wondrous Ground in the northwest, from Universally Pervading to Abiding in the Root. The first name is Universally Pervading and the last is Abiding in the Root — to pervade without losing one's root is the bone of this direction's set of names.
The world Flaming Wisdom below, from Gathering Roots of Goodness to Universally Excellent. The first name, Gathering Roots of Goodness, answers exactly to the nadir as the station of accumulation.
The world Upholding the Ground above, from Possessed of Wisdom to One Path. Among them, for the name “Like a Blazing Fire,” Chengguan has a simile that is very fine: “a blazing fire burning fuel does not choose among the trees of the grove, and the Buddha's wisdom in benefiting beings makes no selection between the worthy and the foolish” — the fire does not pick its wood, and wisdom does not pick its man. The last name, “One Path,” answers to this direction's first name, “Possessed of Wisdom”: at the utmost reach of wisdom there is only a single road.
There is a further structural difficulty here: the scripture says that this one set of four continents has worlds both “above” and “below” it, which does not agree with what the other teachings say — “within the great encircling ring a hundred koṭis are spread out level, with the heavens above and the hells set below.” Chengguan raises this question and answers it: what this teaching expounds is that “phenomena are interfused according to principle”; wherever the Dharma is expounded is itself the center, and even at the utmost upper limit and sideways to the mountains of the great encircling ring, there too the ten directions serve one another as principal and companion. He further sets out five senses in which a pure land does or does not change: first, taken as phenomena it is ever fixed, as the Lesser Vehicle expounds it; second, it is seen differently according to the mind; third, spoken of with respect to the Buddha, it is originally neither pure nor defiled; fourth, it turns about according to the Dharma, as with principal and companion serving one another; fifth, it enters hidden into a dust-mote. Zhiyan's connection tends the same way: the reason the zenith and the nadir are taken here is to display that above and below there is no quarter and sideways no limit, “and thereby the perfection of the teaching is displayed.” Clear away a misreading: this is not a quarrel with the cosmology of the schools; it says that one and the same matter is established in different ways within different teachings.
A Hundred Koṭis of Sets of Four Continents, a Hundred Koṭis of Myriads of Names
Mañjuśrī next sums up: “this Sahā world has a hundred koṭis of sets of four continents, and within them the Tathāgata has names of every kind to the number of a hundred koṭis of myriads.”
One set of four continents has ten thousand names; a hundred koṭis of sets of four continents therefore have a hundred koṭis of myriads of names. This sentence opens out at a stroke the quantity of the preceding eleven sections, and it is also the starting point of the ten sections of the ten directions below. Chengguan determines the whole section on the names to fall into four: first, within Sahā itself there are a hundred koṭis; second, the neighborhood of Sahā, that is, beyond the hundred koṭis; third, the extension by kind to all, that is, to the ends of the ten directions; fourth, the explanation of the reason for the differences, namely that it is according to beings — and this sentence is precisely the conclusion of the first of the four.
Note what this step does as teaching: the preceding eleven sections could still be counted (ten names, a number of ten thousand), whereas by this point the number can no longer be formed into an image in the mind. The scripture is not exaggerating; it is forcing the reader to turn from ‘counting the names’ to ‘contemplating why there are names at all.’
The Ten Worlds Neighboring Sahā
Chengguan determines this segment to be “setting forth the ten directions neighboring Sahā, likewise as ten sections.” The form is entirely the same as that of the ten sections of the four continents, save that the closing number is changed to “names of every kind to the number of a hundred koṭis of myriads.” Each direction is opened out as follows.
The world Secret Instruction in the east, from Equality to Wisdom Without Equal. The first name is Equality and the last is Wisdom Without Equal — equality is not a blending in which there is no difference; it is precisely because his wisdom is without equal that he can be equal to all.
The world Abundant Overflow in the south, from Original Nature to Great Mastery. In this direction three “treasuries” stand in a row: Treasury of Light, Treasury of Wisdom, Treasury of Merit; and they are followed by Heaven among the Heavens and Great Mastery — the order runs from what is stored within to its outward function.
The world Free of Stain in the west, from Accomplished in Mind to Endowed with Power. Among them, “Able to Loose Bonds” and “Practice of Taming” answer to the name of the land, “Free of Stain” — the harm of a stain lies in its binding, and therefore the names of this direction take the loosing of bonds as their point.
The world Abundant Delight in the north, from Campaka-Flower Color to Pure Body. This direction mostly sets up its names by images of things: Treasury of the Sun, Sun of Wisdom, Appearing Like the Moon, Swift Wind — the Buddha spoken of through the aspects of sun, moon, and wind.
The world Gathering In in the northeast, from Forever Free of Suffering to Unmoving Mind. The first name is Forever Free of Suffering and the last is Unmoving Mind, with three treasuries in between — Great Hidden Treasure, Treasury of the Past, Treasury of Pure Faith — for the sense of gathering in lies precisely in the power to store.
The world Bountiful Benefit in the southeast, from Manifesting Light to Ocean of Wisdom. The name “Reaching the Far Shore of Discernment” most deserves notice: discernment too has a far shore that can be reached; it is not that discernment is to be cut off altogether.
The world Few and Sparse in the southwest, from Lord Muni to Vajra Lion. The land is named Few and Sparse while the Buddha is named Possessed of Many Jewels and Liberation of the World — in a place of fewness the names raise up rather his abundance, and the names of this direction form a contrast of themselves.
The world Joy in the northwest, from Mass of Wondrous Flowers to Net Treasury. This direction alone lists eleven names, while every other lists ten. Chengguan has a discussion devoted to this: collating the Jin translation, he says that in the direction of Secret Instruction one name, “Wisdom from Hearing,” is lacking below “Opening and Enlightening the Mind,” whereas the northwest, “having eleven names, alone has a surplus, and does not make a proper form of text”; he therefore infers that the name “Single-Minded Recollection of the Dharma” here should be the very “Wisdom from Hearing” dropped in that other direction, an omission in the transmission of the Sanskrit text, the annotator having wrongly placed it among the palm leaves. The actual state of the present base text is this: the direction of Secret Instruction is complete with “Wisdom from Hearing,” making ten names, and the northwest world Joy still lists eleven. The text the commentators collated and the present base text differ in their graphs; both are recorded, with no adjudication. This item is worth the reader's remembering: the ancient worthies read the scriptures so closely that they would not let pass even the presence or absence of a single name.
The world Gate-Bolt below, from Kindling Flame to Banner That Crushes. Among them, the name “Śakra's Bow” Chengguan explains as “the Tathāgata's bow of mindfulness and concentration, with the sharp arrow of illumination, able to shoot the asuras of deeds and defilements” — mindfulness and concentration are the bow, illumination is the arrow, and what is shot are deeds and defilements. He records besides that the Jin translation has here “Lord of the Dharma-Command,” taking the sense that Śakra is lord of the gods by the Dharma-teaching, and says that “what is said here, ‘his bow,’ is but one matter among them”; the two recensions each retain their sense, and he does not adjudicate between them as higher and lower.
The world Resounding Sound above, from Banner of Valor to Omniscience. The name “Transcending the Realm of Objects” in this direction is directly interlocked with the passage below explaining the reason for the differences; on reaching that last passage the reader must turn back and look at it once more.
The Extension and the Reason: As He Was Matured in Days Past, So He Expounds Today
The last passage falls into two. The first half is the extension by kind: just as it is in this Sahā world, so in the east, in worlds to the number of a hundred thousand koṭis, numberless, measureless, boundless, without equal, uncountable, unaccountable, unthinkable, unweighable, unspeakable, throughout all the worlds to the ends of the Dharma realm and of the realm of empty space, the names of the Tathāgata are severally different; and in the south, west, and north, in the four intermediate directions, above and below, it is in every case likewise so. Chengguan gives a pointer here: in the chapter “The Four Noble Truths” there is a further raising of this as an example for the other ten directions, in the same form as here.
The second half is the explanation of the reason: “just as, in days past, when the World-Honored One was a bodhisattva, it was by discourses of every kind, by languages of every kind, by sounds of every kind, by deeds of every kind, by retributions of every kind, by places of every kind, by skillful means of every kind, by faculties of every kind, by kinds of faith and understanding of every kind, and by stations of every kind that he was brought to maturity, so too he causes sentient beings to know and to see in this way, and expounds the Dharma for them.”
First ask: why should there be differences among the names? It was said above that it is according to capacity. And whence do the capacities come? This sentence gives the answer at the root — the Buddha himself, in those days, was brought to maturity within just these differences. Chengguan explains it in two senses: first, since he himself was brought to accomplishment by way of differences of names and words, he now in turn follows the old road and brings others to maturity by difference; second, in days past when he was a bodhisattva he tamed beings according to their capacities, and now, having come forth into the world, he sets up names answering to what he did at the root. He gives a most beautiful example: of old he taught sentient beings to empty their deluded objects, and now that he has accomplished right awakening a name is set up for him, “Transcending the Realm of Objects” — and there is the provenance of that name in the world Resounding Sound above.
Fazang determines this segment to be threefold: first, citing the capacities; second, bestowing transformation; third, the intent of the transformation; and at the end he says that the intent of the transformation is “the intent in expounding, as suits them, the dharmas of humans and gods and of the two vehicles and the rest, wishing to cause them to know the Tathāgata's Dharma.”
Clear away a misreading: this passage does not say that the Buddha's names were given him by later men. What it says is that name and capacity have one and the same source in causes and conditions — by whatever dharma he brought sentient beings to maturity in those days, by that name do sentient beings recognize him today. Brought home to oneself: whichever name you use today to call him to mind, that name is the very shape of the old bond of causes between you and him. The scripture does not ask a person to exchange it for a loftier name; it asks only that he know the provenance of the name, and so no longer settle upon it.
Lineage
The connection with the chapters before and after — this chapter carries on from “Vairocana” of the first assembly and is followed by “The Four Noble Truths.” Chengguan and Zhiyan alike match the three chapters to the Buddha's acts of body, speech, and mind; Li Tongxuan, for his part, gathers the six chapters from “The Names of the Tathāgata” to “Foremost in Worthiness” into a single part, calling it “the part in which faith is established by way of the fruit — faith that one's own mind is itself a buddha,” and points out the function of each chapter in turn: the chapter of the names causes one who has faith to know that the nature of a name is apart; “The Four Noble Truths” causes him to know that the truth of suffering in the world is itself the noble truth; “Awakening by Light” causes him to illumine the Dharma realm with the light of his own mind; “Bodhisattvas Ask for Clarification” causes him to have faith in the Dharma-gate in which faith is placed; “Pure Conduct” causes him to know that the first arousing of the mind takes the great vow as its head; “Foremost in Worthiness” causes him to have faith that the Buddha's spiritual power pervades and transforms without bound. And by these six dharmas he names Foremost in Worthiness — “when observation and practice accord with these six dharmas, this is called the mind of faith.” This is the outline of Li Tongxuan's house alone; recorded, with no adjudication.
The connection with the first assembly — Chengguan says of this chapter that “moreover, it answers from afar the earlier question about the ocean of names,” and determines that among the forty questions of the portion of request “the latter twenty clauses are wholly the same” as the questions of the first assembly. The second assembly therefore does not set up a new stove of its own; it answers a question already raised, and left unanswered, in the first.
The connection with “The Manifestation of the Tathāgata” — as to the meaning of the chapter's name, Chengguan says it “has already been explained in the chapter ‘The Manifestation of the Tathāgata,’” and this chapter expands its aspect.
The connection with “The Appearing of the Tathāgata” — Li Tongxuan runs the cause and fruit of the two practices of Mañjuśrī and Samantabhadra through from here, saying that from this chapter to the chapter “The Appearing” is “the cause and fruit of the two practices of Mañjuśrī and Samantabhadra, since for one who has the mind of faith the station of practice is fulfilled and substance and function penetrate through.”
The divergent explanations of the ancient worthies, both recorded — (1) The common and the particular in “name” and “title”: Chengguan has “what summons the substance is called the name, what sets forth the virtue is the title; the name is particular and the title common,” and Fazang likewise takes the name as particular names such as Śākya and the title as the ten titles common to all buddhas; Zhiyan, however, has “the name is the common name, and the title is the particular title,” assigning them in the reverse way. (2) The explanation of the name of the assembly: Chengguan sets up three explanations, Fazang five meanings (the fifth explaining “universal” by the layer-upon-layer appearing of the net of Indra), and Zhiyan two meanings, “‘universal’ means that the virtue is universal, and ‘light’ means the light of wisdom.” (3) The setting up of the tenet of the chapter: Chengguan has “to make manifest that the Buddha's names pervade everywhere is the tenet; to tame and transform and benefit according to capacity is the aim,” and Zhiyan has “the aspect of mastery in the virtue of compassionate transformation is the tenet; it may also be said that the ocean of buddha-lands is the tenet.” (4) The interpretation of Yiluobana: Chengguan takes mastery in the perfect voice, and Fazang the king's grove, the place of birth. (5) The two recensions of the name in the nadir: the Tang translation's “Śakra's Bow” and the Jin translation's “Lord of the Dharma-Command,” both of whose senses Chengguan preserves. (6) The counting of the clauses of the question passage: Chengguan counts fifty clauses and forty questions, which does not tally with the actual count in the present base text. In these six matters, one meaning with two tenets, both are recorded without adjudication; the choice belongs to the translator.
The differences of the parallel translation — the Jin translation's “The Names of the Tathāgata,” chapter 3, has Mañjuśrī as the expositor just as this chapter does, and its structure is likewise the same; only it has not the two tiers of “four continents” and “a hundred koṭis of sets of four continents,” but governs the ten directions directly under “this world.” In the listing of the dharmas of the stations in the portion of request, the eighth item is “ten penetrations” in the Tang translation and “ten masteries” in the Jin. Among the buddha-titles of those who gather from the ten directions there are many differences of translation (in the south, Unobstructed Wisdom against Fire of Wisdom; in the west, Wisdom That Extinguishes Darkness against Wisdom of Practice; in the north, Wisdom of Dignified Bearing against Wisdom of Action; in the northeast, Wisdom of Bright Marks against Bright Wisdom; in the southwest, Most Excellent Wisdom against Superior Wisdom). All of it is recorded, with no adjudication.
考據Apparatus
如來名號品＝第二會普光明殿之首品。世尊始成正覺不起菩提場而於普光明殿現身，諸菩薩心念興問，世尊不言而為現神通，十方十世界各遣一菩薩偕十佛剎微塵數眷屬來集。文殊師利承佛威力而說：如來於娑婆一四天下已有十千名，娑婆百億四天下有百億萬名，盡法界虛空界名號種種不同。澄觀判此品為「修因契果生解分」之始，以「顯佛名號周遍為宗，隨機調化利益為趣」〔T35n1735 0588b09〕；李通玄判為「以果成信，信自己心之是佛分」〔T36n1739 0808a11〕。全品純長行，無重頌。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 底本 T279 三十九品 | 品七 如來名號品（第二會 普光明殿 · 卷十二〔T10n0279 0057c22〕起–〔0060a13〕前訖·全品長行無偈） |
| 澄觀《華嚴經疏》 | 如來名號品疏〔T35n1735 0588a06〕起–〔0592c29〕前訖；五門分別＝來意·釋名·宗趣·問答·釋文 |
| 法藏《探玄記》（六十華嚴疏） | 名號品第三〔T35n1733 0166c07〕起–〔0171b13〕前訖；四門分別＝釋名·來意·宗趣·釋文 |
| 智儼《搜玄記》 | 普光堂如來名號品第三〔T35n1732 0025b05〕起；四門＝釋名·來意·宗趣·分文釋 |
| 李通玄《新華嚴經論》 | 如來名號品第七〔T36n1739 0808a10〕起–〔0817c05〕前訖；三門分別＝釋品來意·釋品名·隨文釋義 |
來意——澄觀分來意為三重（分來·會來·品來）
「將釋此品，五門分別。初來意者，先明分來。前既舉果令生信樂，今明能生，因果信解，故次來也。」〔T35n1735 0588a08〕
「二會來者，生解之中信為其首故。又前舉所信之境，今明能信之行，故次來也。」〔0588a10〕
「三品來者，前品舉因顯果，成所信之境；今舉果辨因，彰能信之行。果中三業，身為其總，故先來也。又遠答前名號海問故。」〔0588a12〕
法藏所判次第全同——「先明分來者，前既舉果勸生信樂，今明彼果能得之因，令生正解，故次來也。二會來者，修因之中信最初故，故次來也。」〔T35n1733 0166c29〕
智儼判會來·品來作——「何故會來？前舉淨土為所信境、次辨能信心故也。二品來意者，前辨所依土、次土中化主人名故也。」〔T35n1732 0025b09〕
釋名——分名·會名·品名三層
「二釋名，亦三：初分名修因契果生解分。謂修五位之圓因，成十身之滿果，令諸菩薩解此相故。即生修因契果之解，依主釋也。」〔T35n1735 0588a15〕
「二會名，約處名普光明殿會。然有三釋：一以殿是寶成，光普照故。二佛於其中放普光故。三佛於殿中說普法門，慧光照世，故立其名。」〔0588a18〕
法藏於會名立五義，末義以因陀羅網釋「普」——「五約實，謂無礙法界一塵一行，皆遍因陀羅網重重顯現，故稱為普。即普圓明煥曜，故復云光。無不正軌，故亦云法。」〔T35n1733 0166c20〕
宗趣——
「三宗趣，亦三：初分宗。謂以修生修顯因果為宗，令諸菩薩修行契入為趣。」〔T35n1735 0588a27〕
「三品宗者，顯佛名號周遍為宗，隨機調化利益為趣。或上二皆宗，生信為趣。」〔0588b09〕
智儼判品宗作——「〈名號品〉以化悲德自在相為宗，亦可是佛國海為宗。」〔T35n1732 0025b15〕
三品配三業——澄觀與智儼同判本品與下二品為佛之身·口·意三業
「初終此品辨身名差別，答上佛住之問，近廣種種身等八句，以色相等皆屬身故。二〈四諦品〉辨言教遍周，答佛所說法問，近廣種種語業。三〈光明覺品〉明光輪窮照，答上威德、法性、菩提三問，近廣種種觀察。」〔T35n1735 0592a18〕
「就前三品正報中，初〈名號〉明佛身業、二〈四諦品〉是佛口業、三〈光明覺〉辨佛意業。」〔T35n1732 0025b21〕
正說之科——澄觀判名號段為四分
「文中分四：一娑婆之內自有百億；二娑婆隣近，即百億之外；三類通一切，謂盡十方；四釋差別所由，由隨物故。初中分三：初此四洲、二四洲之隣十界、三總結娑婆。今初，亦三：初標處、次列名、後結數，他皆倣此。」〔T35n1735 0592a27〕
底本段界與此四分一一相扣——此四天下十千名〔T10n0279 0058c14〕· 四洲之隣十界十段〔0058c18–0059b09〕· 總結娑婆百億萬〔0059b10〕· 娑婆隣近十方十段〔0059b12–0060a04〕· 類通一切〔0060a05〕· 釋差別所由〔0060a08〕。
序·請·說三分——
「今為順文，一會分三：第一序分、第二請分、第三說分。」〔T35n1735 0588c08〕
「略分為三：初標主時處、二「始成」下別顯三事、三「與十佛」下輔翼圓滿。」〔0588c11〕
智儼分文亦二——「就〈名號〉大分有二：初辨此會序、二「是時文殊師利」下明其正說。」〔T35n1732 0025b26〕
二、術語
| 漢 | 所徵 | 精義 |
|---|---|---|
| 名／號 | 澄觀「召體曰名，表德為號，名別、號通。一切諸佛通具十號，名釋迦等則不同故，如來即十之一，品中正說隨機就德以立別名。」〔T35n1735 0588a23〕 | 名者召其體·號者表其德；澄觀判「名別號通」 |
| 名／號（異釋） | 智儼「二品名者，名即通名，號者別號。」〔T35n1732 0025b08〕 | 智儼之通別配屬與澄觀·法藏相反，誌錄不判（詳見〈六〉） |
| 修因契果生解分 | 澄觀「初分名修因契果生解分。謂修五位之圓因，成十身之滿果，令諸菩薩解此相故。」〔T35n1735 0588a15〕；法藏「謂從此至第六會來，辨說所修五位之圓因，成十身之滿果，令諸菩薩解此義相，故以為名。」〔T35n1733 0166c10〕 | 疏家之分科名·非經文自標 |
| 普光明殿 | 澄觀三釋〔T35n1735 0588a18〕；法藏五釋〔T35n1733 0166c13〕；智儼「一處名，普者德普，光者智光，亦可光普。」〔T35n1732 0025b07〕 | 會處之名·經文作「於普光明殿坐蓮華藏師子之座」〔T10n0279 0057c24〕 |
| 妙悟皆滿 | 澄觀「妙悟皆滿者，妙悟，晉經名善覺，論經名正覺，良以梵音云蘇，含於妙善及正等故，譯者隨取。悟即覺也。雙照真俗，故稱妙悟。備下諸句，異於因人，故復稱滿。」〔T35n1735 0588c20〕 | 序分十句之總句·「蘇」之一音含妙善正三義 |
| 二行永絕 | 澄觀「一二行永絕者，煩惱所知、生死涅槃皆名二行，俱不現前名為永絕。」〔T35n1735 0588c24〕 | 二障與二邊俱不現前 |
| 達無相法 | 澄觀「二達無相法者，清淨真如名無相法。達者了也。」〔T35n1735 0588c25〕 | 無相法即清淨真如 |
| 一生補處 | 澄觀「言一生者，釋有二義：一約化相，謂如彌勒。此復有三：一人中一生、二天上一生、三下降一生，正取天中。二約實報一生，謂於四種變易生死中，唯有末後一種名無有生死一位所繫。此文多約化相耳。」〔T35n1735 0589a07〕 | 化相／實報二義·此文取化相 |
| 普善觀察 | 澄觀「善觀察者，能觀智也。普有二義：一普眾同有此德、二普觀十境。善有三義：一善知相、二善知無相、三善知此二無礙。」〔T35n1735 0589a13〕 | 序分歎德唯歎一「普」 |
| 一切義成 | 澄觀「一切義成，即悉達也，無事不成就故。」〔T35n1735 0592b06〕 | 此四天下十名之首·太子本名 |
| 釋迦牟尼 | 澄觀「釋迦牟尼者，釋迦云能，能仁種故。牟尼云寂默，契寂理故。」〔T35n1735 0592b08〕 | 族望之名 |
| 瞿曇氏 | 澄觀「瞿曇氏者，唯約姓也。此云地主，以從劫初代代相承為轉輪王故。」〔T35n1735 0592b11〕；引《智論》第二云「釋迦牟尼，姓瞿曇故。」〔0592b14〕 | 姓望之名·與釋迦之族望相別 |
| 大沙門 | 澄觀「沙門，此云息惡，無惡不息，故復稱大。」〔T35n1735 0592b15〕 | 息惡義 |
| 最勝／導師 | 澄觀「最勝者，聖中極故，德無加故。導師者，引導眾生離險難故，於生死海示眾寶故。」〔T35n1735 0592b15〕 | 十名之末二 |
| 第七仙 | 澄觀「第七仙者，七佛之末故。若取賢劫，當第四仙。」〔T35n1735 0592b09〕 | 過去七佛之第七 |
| 斷言論 | 澄觀「今初東方。斷言論者，證離言故，無能說過故。」〔T35n1735 0592b20〕 | 四天下東善護世界末名 |
| 瑿羅跋那 | 澄觀（其疏作醫羅跋那）「北方醫羅跋那者，具云醫濕弗羅跋那。醫濕弗，自在也。羅跋那者，聲也。即圓音自在耳。」〔T35n1735 0592b23〕 | 底本作「瑿羅跋那」〔T10n0279 0059a07〕·疏本用字異·誌錄不判 |
| 帝釋弓 | 澄觀「下方云帝釋弓者，如來念定之弓，以明利箭能射業惑阿修羅故。」〔T35n1735 0592c16〕 | 娑婆下方關𨷲世界之名 |
| 十千／百億萬 | 底本「如是等，其數十千」〔T10n0279 0058c17〕·「有百億萬種種名號」〔0059b11〕 | 一四天下十千名·娑婆百億四天下百億萬名 |
| 不動智等十佛號 | 底本東方金色世界「佛號：不動智」〔T10n0279 0058a20〕以下十方十佛號 | 李通玄「皆以不動智佛等十智如來是自心之果，以不動智佛為體，餘智為用」〔T36n1739 0808b06〕 |
| 十首菩薩 | 底本文殊師利·覺首·財首·寶首·功德首·目首·精進首·法首·智首·賢首〔T10n0279 0058a21–0058b28〕 | 李通玄「文殊師利、覺首、目首等十首菩薩，是修行信心者之身。」〔T36n1739 0808b08〕 |
| 娑婆 | 法藏「《娑婆》此云堪忍。《悲華經》云「是中眾生貪瞋癡等過，梵王忍之，故為名也。」」〔T35n1733 0171a25〕 | 堪忍義 |
三、譬喻·修辭
(一) 本品經文無譬喻〔據實標闕〕——全品「譬如」「猶如」零命中；文殊之說唯以列名·結數·類通三法遍陳，不設喻依。故本目所錄皆古德釋文所設之喻，非經文自有，逐條標其所出。
(二) 盛火不擇林木喻（釋上方持地世界「如盛火」名·出澄觀）——
「上云盛火者，盛火焚薪不擇林木，佛智利物無揀賢愚。」〔T35n1735 0592b25〕
- 喻依——盛火焚薪，不擇何木。
- 喻體——佛智利物，不揀賢愚。
- 所顯義——名號雖隨機而立，其所從出之智無所簡別。
(三) 帝釋弓喻（釋娑婆下方關𨷲世界「帝釋弓」名·出澄觀）——
「如來念定之弓，以明利箭能射業惑阿修羅故。」〔T35n1735 0592c16〕
- 喻依——帝釋執弓射阿修羅。
- 喻體——如來以念定為弓·以明為箭·所射者業與惑。
- 所顯義——一名之下即含一行門，非徒為稱謂。
(四) 海印頓現喻（通釋名號之所以無量·出澄觀）——
「然聖人無名，為物立稱。若就德以立，德無邊涯；若隨機立名，等眾生界。雖復多種，皆為隨宜生善滅惡見理而立，海印頓現，不應生著也。」〔T35n1735 0592a24〕
- 喻依——海印一時頓現萬象。
- 喻體——如來名號不由前後造作而遍應群機。
- 所顯義——名多而不可著；著名即失名之所為。
(五) 因陀羅網喻（通釋「普」義·出法藏·李通玄）——法藏「五約實，謂無礙法界一塵一行，皆遍因陀羅網重重顯現，故稱為普。」〔T35n1733 0166c20〕；此為釋會名之「普」，非釋本品名號段（誌錄）。
(六) 水善利萬物（釋四天下西親慧世界「水天」名·出澄觀）——「西云水天者，水善利萬物，天光淨故。」〔T35n1735 0592b22〕。
四、異譯對勘
本品之漢譯校本——實叉難陀 T279（底本·〈如來名號品第七〉）· 佛馱跋陀羅 T278（晉譯六十華嚴·〈如來名號品第三〉〔T09n0278 0418a25〕起–〔0420b05〕前訖）。四十華嚴 T293 唯存〈入不思議解脫境界普賢行願品〉，無本品對位〔查無〕。本品無別行經、無牒經論釋〔查無〕。以下逐句全錄不判。
句一 序分會處
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，世尊在摩竭提國阿蘭若法菩提場中，始成正覺，於普光明殿坐蓮華藏師子之座，妙悟皆滿，二行永絕 | T10n0279 0057c23 |
| 佛馱 T278 | 佛在摩竭提國寂滅道場，初始得佛，普光法堂，坐蓮華藏師子座上，善覺智無二念 | T09n0278 0418a26 |
異文所繫——(甲)「阿蘭若法菩提場」↔「寂滅道場」。(乙)「普光明殿」↔「普光法堂」，會名之異即由此出。(丙)「妙悟皆滿」↔「善覺智」，澄觀已誌此異並釋其梵音之由〔T35n1735 0588c24〕。(丁)「二行永絕」↔「無二念」。
句二 諸菩薩念問之起
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 時，諸菩薩作是思惟：「若世尊見愍我等，願隨所樂，開示佛剎、佛住、佛剎莊嚴、佛法性、佛剎清淨、佛所說法、佛剎體性、佛威德、佛剎成就、佛大菩提……」〔T10n0279 0058a02〕 | T10n0279 0058a02 |
| 佛馱 T278 | 時，諸菩薩咸作是念：「唯願世尊哀愍我等，隨所志樂，示現佛剎、示佛所住、示佛國莊嚴、示諸佛法、示佛土清淨、示佛所說法、示佛剎體、示佛功德勢力、示隨佛剎起、示成正覺……」〔T09n0278 0418b06〕 | T09n0278 0418b05 |
異文所繫——(甲)「開示」總冠十事 ↔ 逐事各加「示」字。(乙)第八事「佛威德」↔「佛功德勢力」。(丙)第九·第十事「佛剎成就、佛大菩提」〔T10n0279 0058a05〕↔「示隨佛剎起、示成正覺」〔T09n0278 0418b09〕。二本皆十事，無增減。
句三 菩薩位法之列
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 說諸菩薩十住、十行、十迴向、十藏、十地、十願、十定、十通、十頂 | T10n0279 0058a10 |
| 佛馱 T278 | 十住、十行、十迴向、十藏、十地、十願、十定、十自在、十頂 | T09n0278 0418b11 |
異文所繫——第八目「十通」↔「十自在」。二本皆九目。法藏於〈十明品〉曾繫此問目之異〔誌錄不判〕。
句四 十方來集之世界·佛號·菩薩名
| 方 | 實叉 T279（世界·佛號·菩薩） | 佛馱 T278（世界·佛號·菩薩） |
|---|---|---|
| 東 | 金色·不動智·文殊師利〔T10n0279 0058a19〕 | 金色·不動智·文殊師利〔T09n0278 0418b19〕 |
| 南 | 妙色·無礙智·覺首〔0058a23〕 | 樂色·智火·覺首〔0418b23〕 |
| 西 | 蓮華色·滅暗智·財首〔0058a27〕 | 華色·習智·財首〔0418b27〕 |
| 北 | 薝蔔華色·威儀智·寶首〔0058b02〕 | 薝蔔華色·行智·寶首〔0418c02〕 |
| 東北 | 優鉢羅華色·明相智·功德首〔0058b06〕 | 青蓮華色·明智·德首〔0418c06〕 |
| 東南 | 金色·究竟智·目首〔0058b11〕 | 金色·究竟智·目首〔0418c10〕 |
| 西南 | 寶色·最勝智·精進首〔0058b15〕 | 寶色·上智·進首〔0418c14〕 |
| 西北 | 金剛色·自在智·法首〔0058b19〕 | 金剛色·自在智·法首〔0418c18〕 |
| 下 | 玻瓈色·梵智·智首〔0058b23〕 | 〔未錄·據實標闕〕 |
| 上 | 平等色·觀察智·賢首〔0058b27〕 | 〔未錄·據實標闕〕 |
異文所繫——(甲) 東·東南·西北三方世界名與佛號全同。(乙) 南方佛號「無礙智」↔「智火」·西方「滅暗智」↔「習智」·北方「威儀智」↔「行智」·東北「明相智」↔「明智」·西南「最勝智」↔「上智」。(丙) 世界名之異——南「妙色」↔「樂色」·西「蓮華色」↔「華色」·東北「優鉢羅華色」↔「青蓮華色」（優鉢羅即青蓮華，二本一音一義）。(丁) 菩薩名之異——東北「功德首」↔「德首」·西南「精進首」↔「進首」。全錄不判。
句五 名號枚舉之層級
| 校本 | 結構 | 出處 |
|---|---|---|
| 實叉 T279 | 分二層——先此娑婆一四天下（此·東·南·西·北·東北·東南·西南·西北·下·上，凡十一段，每段結「如是等，其數十千」）；次總結「此娑婆世界有百億四天下，如來於中，有百億萬種種名號」〔T10n0279 0059b10〕；後娑婆隣近十方（東·南·西·北·東北·東南·西南·西北·下·上，凡十段，每段結「如是等百億萬種種名號」） | T10n0279 0058c14–0060a04 |
| 佛馱 T278 | 無「四天下」一層，逕以「此世界」統十方國土枚舉，每段結「如是等稱佛名號，有百億萬」 | T09n0278 0420a09–0420a26 |
異文所繫——晉譯無四天下與百億四天下之兩重層級，唐譯有。此為譯層繁簡之異，誌錄不判。
句六 娑婆西北世界名號
| 校本 | 世界名 | 逐字名號 | 出處 |
|---|---|---|---|
| 實叉 T279 | 歡喜 | 妙華聚·栴檀蓋·蓮華藏·超越諸法·法寶·復出生·淨妙蓋·廣大眼·有善法·專念法·網藏 | T10n0279 0059c18 |
| 佛馱 T278 | 知足 | 華聚·栴檀蓋·蓮華藏·超越諸法·法顯·次起·善淨蓋·離垢善根·善言·專念法·五法藏 | T09n0278 0420a12 |
異文所繫——世界名「歡喜」↔「知足」。二本此方名號皆十一（餘方皆十），澄觀於此有專辨〔詳〈六〉〕。「妙華聚」↔「華聚」·「法寶」↔「法顯」·「復出生」↔「次起」·「淨妙蓋」↔「善淨蓋」·「廣大眼」↔「離垢善根」·「有善法」↔「善言」·「網藏」↔「五法藏」。
句七 娑婆下方·上方世界名號
| 校本 | 下方 | 上方 | 出處 |
|---|---|---|---|
| 實叉 T279 | 關𨷲——發起焰·調伏毒·帝釋弓·無常所·覺悟本·斷增長·大速疾·常樂施·分別道·摧伏幢 | 振音——勇猛幢·無量寶·樂大施·天光·吉興·超境界·一切主·不退輪·離眾惡·一切智 | T10n0279 0059c23·0059c29 |
| 佛馱 T278 | 離摶食——真珠焰·普化·法命主·無為·覺根·離塵·風無礙·欣施·分別道·建幢 | 解脫音——猛幢·無量寶·樂大施·天光·吉祥興·離死地·最勝·不退輪·離非法·修一切智 | T09n0278 0420a17·0420a22 |
異文所繫——下方第三名「帝釋弓」↔「法命主」，澄觀兩存其義〔詳〈六〉〕。上方第六名「超境界」↔「離死地」·第七「一切主」↔「最勝」·第九「離眾惡」↔「離非法」。
句八 結通與釋所由
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 如世尊昔為菩薩時，以種種談論、種種語言、種種音聲，種種業，種種報，種種處，種種方便、種種根，種種信解、種種地位而得成熟，亦令眾生如是知見而為說法。 | T10n0279 0060a09 |
| 佛馱 T278 | 是皆如來為菩薩時，有因緣者為度此故，種種方便、口業、音聲、行業、果報、法門、權道、諸根所樂，令諸眾生知如來法。 | T09n0278 0420b02 |
異文所繫——(甲) 唐譯以「而得成熟」結昔因，晉譯作「有因緣者為度此故」〔T09n0278 0420b02〕。(乙) 唐譯列十「種種」，晉譯列八目。(丙) 唐譯結句「亦令眾生如是知見而為說法」〔T10n0279 0060a12〕↔晉譯「令諸眾生知如來法」〔T09n0278 0420b04〕。
五、宗義之經據〔眼〕
(一) 聖人無名·為物立稱——名號之所以無量，其據在此
「今初。廣上名者，然聖人無名，為物立稱。若就德以立，德無邊涯；若隨機立名，等眾生界。雖復多種，皆為隨宜生善滅惡見理而立，海印頓現，不應生著也。」〔T35n1735 0592a24〕
本節所釋者即經文「令諸眾生各別知見」〔T10n0279 0058c13〕一句——名之立在機不在體。
(二) 信佛身名等於眾生，則知我名如佛名——澄觀判本會所信之法門
「信何法門？信佛身名等於眾生，則知我名如佛名也。信佛法門隨宜而立，知我妄念苦集亦全法門。信佛意業光明遍照，則知自心無不知覺。故先古諸德亦將上三品舉果分收。」〔T35n1735 0588b05〕
(三) 名體性自解脫·於一切名無所著——李通玄之判
「前之以成佛果將用勸修，此舉佛名號果勸修。十方世界無有一名非佛名者，名體性自解脫故，但隨眾生所聞不同故。此明佛號遍周，即明於一切名無所著故。」〔T36n1739 0808b13〕
「一〈佛名號品〉，令信心者信佛名號遍一切世間名，知名性離故。」〔T36n1739 0808a14〕
(四) 十智如來為自心之果·十首菩薩為信者之身——李通玄以人名·佛號皆表法
「皆以不動智佛等十智如來是自心之果，以不動智佛為體，餘智為用，至下方明。文殊師利、覺首、目首等十首菩薩，是修行信心者之身。」〔T36n1739 0808b06〕
(五) 上下皆有四洲之疑——經說娑婆一四天下之上·下亦各有世界，與餘教「大輪圍內平布百億」〔T35n1735 0592b27〕之說不同，澄觀立問而答以事隨理融
「問：餘聖教說大輪圍內平布百億，上即諸天、下安地獄。如何此說上下皆有四洲？答：此教所說事隨理融，隨說法處即是當中，縱極上際旁至大輪圍山，亦有十方互為主伴，以融為眷屬本敷非多。」〔T35n1735 0592b26〕
並列淨土改與不改之五義——
「改非改相，略有其五：一約事常定，如小乘說；二隨心見異，若身子、梵王；三就佛而言，本非淨穢；四隨法迴轉，如上主伴互為；五潛入微塵，如前會說。」〔T35n1735 0592c03〕
(六) 此會不入定之所以——本品世尊不入三昧而逕現神通，澄觀立四句通說法之儀
「問：何不入定？以未入位，性不定故。」〔T35n1735 0588b20〕
「然說法之儀通有四句：一定後說，如諸會。二說後定，如《無量義經》等。三定中說，如第九會，無出言故。四不入說，如此信中及第七會。」〔T35n1735 0588b22〕
「餘會摩頂後說，此會說後摩頂。是知此經體勢縱橫，不可定準。」〔T35n1735 0588c01〕
(七) 何以佛不自說而令菩薩說——李通玄之答
「問曰：何故如來不自說其教，何用放光令菩薩說？答曰。如來意令當位菩薩說當位法門，令修學者知分劑，易解故。文殊常與一切諸佛及一切眾生作信心之因，成妙慧之本母」〔T36n1739 0817b22〕
智儼所繫同——「所以文殊說此品為妙慧，善達佛國海故。」〔T35n1732 0026a23〕
(八) 昔因與今名之相稱——經文末段「如世尊昔為菩薩時……而得成熟」〔T10n0279 0060a09〕，澄觀釋為二意
「第四「如世尊」下釋差別所由。此有二意：一自既由於差別名言等而得成就，今還倣古以差別熟他。二昔菩薩時隨機調物，今時出世稱本立名。如昔教眾生令空妄境，今成正覺為立超境界名。」〔T35n1735 0592c22〕
法藏判釋所由為三——「第二釋別所由中三：初牒機、二施化、三化意。」〔T35n1733 0171a29〕；末云「三化意者，謂隨說人天二乘等法意，欲令其知如來法。」〔T35n1733 0171b11〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
問端句數之判——澄觀計請分之句與問
「然句雖五十，問但四十，以第二十句是說意故。此四十問，望第一會有同有異，後二十句全同、前二十句大同小異。」〔T35n1735 0589a24〕
「今取文義俱便，大分為二：初十句直爾疑問、後三十句引例請問。」〔T35n1735 0589b13〕
「第二「如十方」下引例請問。文分為三：初十句標彼說意，明其有悲；後三十句舉彼所說，顯其有智；末後一句結以正請。」〔T35n1735 0589c02〕
底本實計——開示十事十句·「為成就一切菩薩故」〔T10n0279 0058a06〕以下十「故」句·菩薩位法九目·如來果德十九目。澄觀所判之二十·二十與底本之九·十九不齊，其所依疏本用字或有多寡，誌錄不判。
依正間問之所表——「十句依正間問者，正報應機必依剎故，亦表依正無障礙故。」〔T35n1735 0589b20〕
新舊本名號多寡之校——澄觀據晉經校唐本三處
「密訓唯九者，勘晉經開曉意下闕一聞慧。南方唯二，舊經則具，乃是新本脫漏。準前後例，不應獨此便略。西北方名有十一者，獨此有餘，不成文體。此中專念法，應即是前所脫聞慧，亦是梵本之漏，注者誤安貝葉耳。」〔T35n1735 0592c11〕
底本實計——四天下十一段、娑婆隣近十方十段，共二十一段，其中唯西北歡喜世界列名十一，餘二十段皆列名十；密訓世界底本具「聞慧」一名，共十名。澄觀所勘之疏本與今大正底本用字有出入，全錄不判。
下方名之二本兩存——「下方云帝釋弓者……然舊云法命主意，取帝釋以法教命為天主故。今云其弓，但一事耳。若作宮室字，以處取人，大同晉本。」〔T35n1735 0592c16〕——澄觀於唐晉二名各存其義，不判優劣。
舉四天下之疑——「舉四洲者，昔云：意取閻浮，言總意別，餘三天下佛不出故。然雖不出，除北俱盧，餘容有往。」〔T35n1735 0592b03〕——澄觀引昔說而復加簡別。
法藏《探玄記》T35n1733（六十華嚴疏）
會名五義——「二會名者，名普光法堂會。然釋有五義：一約事……二約法……三約境，謂普體光用，法通教義。四唯約智，亦如境說。五約實」〔T35n1733 0166c12〕——澄觀立三釋·法藏立五義，並錄。
名號通別之配——「於中名謂釋迦等別名，號謂十號諸佛通名。又召體為名，標德為號。又亦名號無別，如文內說。」〔T35n1733 0166c27〕
前會後會因果之偏——「又前會果廣而因略，相從俱屬果；此會因廣而果略，相從俱屬因。」〔T35n1733 0167a08〕
先依後正之所以——「問：等是果法，何故前會明依、此中說正？答：依報麁現易見故先辨，正報細隱難知故後說。又若約佛，先須淨土棲託，後辨正報。又亦可互在，隨舉皆得。」〔T35n1733 0167a09〕
伊那婆那之釋——「伊那婆那，此云王林，謂佛為太子時在此林中生，故立此名也。」〔T35n1733 0171a28〕——與澄觀所釋「醫羅跋那……即圓音自在耳」〔T35n1735 0592b23〕義全異，一取生處·一取圓音。
智儼《搜玄記》T35n1732
名號通別與澄觀·法藏相反——「二品名者，名即通名，號者別號。」〔T35n1732 0025b08〕；澄觀作「召體曰名，表德為號，名別、號通」〔T35n1735 0588a23〕；法藏作「名謂釋迦等別名，號謂十號諸佛通名」〔T35n1733 0166c27〕。
因果同會之問答——「問：何故因與果同會者？答：計行應別。今但為顯法依人弘，故同一會不分別也。」〔T35n1732 0025b19〕
引大光律師之判——〔T35n1732 0025b16〕「四釋文者，依大光律師云：「前會普賢承力說淨土依果，此下明因行。」〔T35n1732 0025b17〕此意從會判故也，此為前會果廣而因略，此會因廣而果略故爾也。」
序文四分與長分為八——「序文分四：初明住處及佛德、二「與十佛國土」下辨所被機及其助化、三「諸菩薩作是念」下明欲諮請、四「爾時世尊」下辨集餘方新眾以發起。今約長分為定。何者？長分為八」〔T35n1732 0025b26〕
三千界名號之三分——「答文分三：一明此三千大千界名號不同、二「有密訓」下明餘三千界。三「如是東方」下廣解盡界名號也。」〔T35n1732 0026b05〕
上下方之所以——「此既明一佛土名，何以取上下者，此為上下亦無方傍亦無際，以顯教圓也。」〔T35n1732 0026b06〕
李通玄《新華嚴經論》T36n1739
六品成信之科——「從此品至〈賢首品〉，是第三長科文中以果成信，信自己心之是佛分。於此一段之中，約有六法以成自心佛果，以令信者入佛果故。」〔T36n1739 0808a11〕
初會二會之對——「為明初會是舉佛果勸修，信諸佛所得。此第二會以果成信，信自心是佛，與果佛不異故，至文方明。」〔T36n1739 0808b11〕
誌錄不判：以上四家於本品之異——①名號之通別配屬（澄觀·法藏作名別號通，智儼作名通號別）②會名之釋數（澄觀三釋·法藏五義·智儼二義）③品宗之立（澄觀「顯佛名號周遍為宗」〔T35n1735 0588b09〕·智儼「化悲德自在相為宗，亦可是佛國海為宗」〔T35n1732 0025b15〕）④「瑿羅跋那」之訓（澄觀取圓音自在·法藏取王林生處）⑤下方名之二本（唐「帝釋弓」·晉「法命主」，澄觀兩存）⑥問端句數之計（澄觀五十句四十問，與今底本實計不齊）——一義二宗，並錄不判，取捨屬釋慧鏡。
七、互讀·承衍
- 前後品之繫——本品承第一會〈毘盧遮那品第六〉、下接〈四聖諦品第八〉。澄觀繫三品為佛之身·口·意三業〔T35n1735 0592a18〕；智儼繫同〔T35n1732 0025b21〕；李通玄則以六品（名號·四聖諦·光明覺·問明·淨行·賢首）合為「以果成信」一分〔T36n1739 0808a11〕。
- 答第一會之問——澄觀「又遠答前名號海問故。」〔T35n1735 0588a14〕；請分四十問之「後二十句全同」第一會之問〔T35n1735 0589a26〕。
- 〈四聖諦品〉之繫——澄觀於類通一節云「準〈四諦品〉更有舉此例餘十方，亦如娑婆互為主伴。」〔T35n1735 0592c21〕——本品之十方類通與下品之例餘十方同一格式。
- 〈升兜率品〉之繫——序分佛德十句，澄觀云「準第八會初及《深密經》等，皆說佛有二十一種功德，〈升兜率品〉當廣明之。今文有初十句，亦略釋耳。」〔T35n1735 0588c17〕。
- 〈如來現相品〉之繫——品名之釋，澄觀云「三品名，〈如來現相品〉已釋。」〔T35n1735 0588a22〕——名號之義前品已立，此品廣之。
- 〈如來出現品〉之繫——李通玄以文殊·普賢二行因果貫此品至〈出現品〉——「明從此品至〈出現品〉文殊普賢二行因果，信心者修行位滿體用徹故」〔T36n1739 0817c01〕。
- 論典之引——澄觀引論證因果相依云〔T35n1735 0589b12〕「故論云「多聞熏習，無不從此法身流，無不還證此法身。」〔T35n1735 0589b12〕即其義也。」；又引《智論》第二釋瞿曇姓〔T35n1735 0592b13〕；法藏引《悲華經》釋娑婆〔T35n1733 0171a25〕。
- 〔查無〕——《華嚴一乘教義分齊章》T45n1866 ·《十玄門》T45n1868 ·《法界玄鏡》T45n1883 ·《還源觀》T45n1876 ·《起信論義記》T44n1846 五書「如來名號」零命中，記闕。本品無牒經論釋之別行論（不同於〈十地品〉之有《十地經論》），記闕。〈如來出現品〉「如來名號」零命中，二品場景不同，非缺陷，記闕。
八、校本定位
- 實叉 T279（底本）——〈如來名號品第七〉〔T10n0279 0057c22〕起（卷十二開卷同段）–下品〈四聖諦品第八〉品題〔0060a13〕前訖。序分 0057c23 · 諸菩薩念問 0058a02 · 世尊現神通十方來集 0058a18（東 0058a19 · 南 0058a23 · 西 0058a27 · 北 0058b02 · 東北 0058b06 · 東南 0058b11 · 西南 0058b15 · 西北 0058b19 · 下 0058b23 · 上 0058b27）· 文殊承力總歎 0058c03 · 總標種種身名 0058c10 · 四天下此洲 0058c14 · 東善護 0058c18 · 南難忍 0058c23 · 西親慧 0058c28 · 北有師子 0059a04 · 東北妙觀察 0059a09 · 東南喜樂 0059a14 · 西南甚堅牢 0059a19 · 西北妙地 0059a24 · 下焰慧 0059a29 · 上持地 0059b05 · 總結娑婆百億 0059b10 · 娑婆東密訓 0059b12 · 南豐溢 0059b17 · 西離垢 0059b20 · 北豐樂 0059b25 · 東北攝取 0059c01 · 東南饒益 0059c07 · 西南鮮少 0059c12 · 西北歡喜 0059c18 · 下關𨷲 0059c23 · 上振音 0059c29 · 類通一切 0060a05 · 釋差別所由 0060a08。
- 佛馱 T278（晉譯主對校）——〈如來名號品第三〉〔T09n0278 0418a25〕起–下品〈四諦品第四〉品題〔0420b05〕前訖。序分 0418a26 · 菩薩念問 0418b05 · 現神通十方來集 0418b18（東 0418b19 · 南 0418b23 · 西 0418b27 · 北 0418c02 · 東北 0418c06 · 東南 0418c10 · 西南 0418c14 · 西北 0418c18）· 西北知足世界 0420a12 · 下離摶食 0420a17 · 上解脫音 0420a22 · 結通 0420a26 · 釋所由 0420b02。60 本無四天下一層。
- 澄觀《疏》T35n1735——如來名號品疏 0588a06 起（五門分別 0588a08 · 會來 0588a10 · 品來 0588a12 · 分名 0588a15 · 會名三釋 0588a18 · 品名通別 0588a23 · 分宗 0588a27 · 會宗 0588a28 · 信何法門 0588b05 · 品宗 0588b09 · 五周問答 0588b11 · 何不入定 0588b20 · 說法四句 0588b22 · 第五釋文 0588c03 · 一會分三 0588c08 · 序分三 0588c10 · 說處 0588c12 · 妙悟皆滿 0588c20 · 二行永絕 0588c24 · 輔翼圓滿 0589a04 · 一生二義 0589a07 · 普善觀察 0589a12 · 請分二 0589a23 · 句五十問四十 0589a24 · 大分為二 0589b13 · 依正間問 0589b20 · 引例請問三分 0589c02 · 隨門別顯三品配三業 0592a18 · 聖人無名 0592a24 · 名號段分四 0592a27 · 初中分三 0592b01 · 舉四洲 0592b03 · 此洲十名釋 0592b06 · 智論引 0592b13 · 東斷言論 0592b20 · 醫羅跋那 0592b23 · 盛火喻 0592b25 · 上下四洲問答 0592b26 · 改非改五義 0592c03 · 總結娑婆 0592c09 · 密訓唯九之校 0592c11 · 帝釋弓 0592c16 · 類通一切 0592c20 · 釋差別所由 0592c22）–0592c29 前訖。
- 法藏《探玄記》T35n1733——〈名號品第三〉0166c07 起（四門分別 0166c08 · 分名 0166c09 · 會名五義 0166c13 · 品名 0166c25 · 來意三 0166c29 · 前會後會 0167a08 · 先依後正 0167a10 · 融義一乘三乘 0171a23 · 娑婆釋 0171a24 · 伊那婆那 0171a28 · 釋別所由三 0171b01 · 施化五句 0171b05 · 化意 0171b11）–0171b13 前訖。
- 智儼《搜玄記》T35n1732——普光堂如來名號品第三 0025b05 起（四門 0025b06 · 處名品名 0025b07 · 來意二 0025b09 · 宗體人法 0025b12 · 品宗 0025b15 · 大光律師引 0025b16 · 因果同會問答 0025b19 · 三品三業 0025b21 · 大分為二 0025b25 · 序文分四 0025b26 · 長分為八 0025c01 · 文殊妙慧 0026a23 · 此文有四 0026a24 · 廣文分二 0026b02 · 答文分三 0026b03 · 上下方之所以 0026b06）。
- 李通玄《論》T36n1739——如來名號品第七 0808a10 起（六法成信 0808a12 · 佛名號品 0808a14 · 四聖諦品 0808a16 · 光明覺品 0808a18 · 問明品 0808a29 · 淨行品 0808b01 · 賢首品 0808b04 · 十智如來十首菩薩 0808b06 · 名體性自解脫 0808b13 · 三門分別 0808b18 · 何故不自說 0817b22 · 文殊普賢二因 0817b25 · 至〈出現品〉 0817c01）–0817c05 前訖。
- 異讀：本單元 T279 範圍〔0057c22〕–〔0060a12〕內大正校記 8 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0058a23〕結跏【大】｜結加【宮】 · 〔0058b03〕薝【大】｜瞻【宋】【宮】【聖】 · 〔0058b04〕曰【大】｜無此字【宋】【宮】／無此字【南藏】（明註曰無南藏曰字） · 〔0058b24〕玻瓈【大】｜頗梨【宋】【聖】 · 〔0058c21〕雲【大】｜聖【聖】 · 〔0059a20〕王【大】｜主【聖】 · 〔0059c10〕言辭【大】｜言詞【宮】 · 〔0059c14〕辭【大】｜詞【聖】【宮】。夾注（反切·校注）已於原典層剝除誌錄。原典層
□缺字符零命中。底本「關𨷲」一名之 𨷲 為 CBETA 造字，依內文正字錄。 - 異讀補記：CBETA 回改 3 條（不入上列大正校記之數）：〔0059b06〕如【CB】【麗-CB】【磧-CB】｜名【大】 · 〔0059b14〕意，或名：聞慧【CB】｜意【大】／意或名聞慧【明】【宮】 · 〔0059b18〕意，或名：無……：大自在（凡41字）【CB】｜意【大】／意或名無上尊……名大自在（凡41字）【元】【明】【宮】。
- 名數實計——四天下十一段·娑婆隣近十方十段，凡二十一段；每段列名十，唯娑婆西北歡喜世界列名十一。四天下諸段結數皆作「其數十千」，娑婆隣近諸段結數皆作「百億萬種種名號」。
The chapter “The Names of the Tathāgata” is the opening chapter of the second assembly, in the Hall of Universal Light. The World-Honored One, having just accomplished right awakening, manifests his body in the Hall of Universal Light without rising from the site of awakening; the bodhisattvas raise their questions in thought, and the World-Honored One, uttering nothing, manifests spiritual powers for them; from ten worlds in the ten directions each sends one bodhisattva, together with a retinue as many as the dust-motes of ten buddha-lands, to gather there. Mañjuśrī, sustained by the Buddha's majestic power, declares: within a single set of four continents of Sahā the Tathāgata already has ten thousand names; within the hundred koṭis of sets of four continents of Sahā he has a hundred koṭis of myriads of names; and to the ends of the Dharma realm and the realm of empty space the names are severally different. Chengguan determines this chapter to be the beginning of 「修因契果生解分」 tr. “the part on cultivating the cause, according with the fruit, and giving rise to understanding” , taking 「顯佛名號周遍為宗，隨機調化利益為趣」 tr. “to make manifest that the Buddha's names pervade everywhere is the tenet; to tame and transform and benefit according to the capacity of beings is the aim” 〔T35n1735 0588b09〕; Li Tongxuan determines it to be 「以果成信，信自己心之是佛分」 tr. “the part in which faith is established by way of the fruit — faith that one's own mind is itself a buddha” 〔T36n1739 0808a11〕. The whole chapter is prose throughout, with no repeating verses.
I. Doctrinal Outline and Placement
| Outline system | The place of this chapter within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 7, The Names of the Tathāgata (the second assembly, the Hall of Universal Light · fascicle twelve, beginning at 〔T10n0279 0057c22〕 and ending before 〔0060a13〕 · the whole chapter prose, without verse) |
| Chengguan, Huayan jing shu | The commentary on the chapter “The Names of the Tathāgata” begins at 〔T35n1735 0588a06〕 and ends before 〔0592c29〕; five gates of distinction: the reason for its coming · the explanation of the name · the tenet and aim · questions and answers · the explanation of the text |
| Fazang, Tanxuan ji (commentary on the sixty-fascicle Avataṃsaka) | “The Names,” chapter 3, begins at 〔T35n1733 0166c07〕 and ends before 〔0171b13〕; four gates of distinction: the explanation of the name · the reason for its coming · the tenet and aim · the explanation of the text |
| Zhiyan, Souxuan ji | “The Names of the Tathāgata in the Hall of Universal Light,” chapter 3, begins at 〔T35n1732 0025b05〕; four gates: the explanation of the name · the reason for its coming · the tenet and aim · dividing the text and explaining it |
| Li Tongxuan, Xin Huayan jing lun | “The Names of the Tathāgata,” chapter 7, begins at 〔T36n1739 0808a10〕 and ends before 〔0817c05〕; three gates of distinction: explaining the reason for the chapter's coming · explaining the name of the chapter · explaining the meaning as the text runs |
The reason for its coming — Chengguan divides the reason for its coming into three layers (the coming of the part, the coming of the assembly, the coming of the chapter)
「將釋此品，五門分別。初來意者，先明分來。前既舉果令生信樂，今明能生，因果信解，故次來也。」 tr. “About to explain this chapter, I distinguish five gates. As for the first, the reason for its coming: first I clarify the coming of the part. Since earlier the fruit was raised up so as to give rise to faith and delight, now what is clarified is that which is able to give rise to it — faith in and understanding of cause and fruit; and therefore it comes next.” 〔T35n1735 0588a08〕
「二會來者，生解之中信為其首故。又前舉所信之境，今明能信之行，故次來也。」 tr. “Second, the coming of the assembly: within the giving rise to understanding, faith stands foremost. Moreover, earlier the object in which faith is placed was raised up; now what is clarified is the practice that is able to have faith; and therefore it comes next.” 〔0588a10〕
「三品來者，前品舉因顯果，成所信之境；今舉果辨因，彰能信之行。果中三業，身為其總，故先來也。又遠答前名號海問故。」 tr. “Third, the coming of the chapter: the preceding chapter raised up the cause so as to display the fruit, and thereby completed the object in which faith is placed; now the fruit is raised up so as to discern the cause, setting forth the practice that is able to have faith. Among the three kinds of act within the fruit, the body is what gathers them all, and therefore it comes first. Moreover, it answers from afar the earlier question about the ocean of names.” 〔0588a12〕
The sequence Fazang determines is entirely the same — 「先明分來者，前既舉果勸生信樂，今明彼果能得之因，令生正解，故次來也。二會來者，修因之中信最初故，故次來也。」 tr. “As for first clarifying the coming of the part: since earlier the fruit was raised up so as to urge the arising of faith and delight, now what is clarified is the cause by which that fruit can be obtained, so as to give rise to right understanding; and therefore it comes next. Second, the coming of the assembly: within the cultivation of the cause, faith comes first of all, and therefore it comes next.” 〔T35n1733 0166c29〕
Zhiyan determines the coming of the assembly and the coming of the chapter thus — 「何故會來？前舉淨土為所信境、次辨能信心故也。二品來意者，前辨所依土、次土中化主人名故也。」 tr. “Why does the assembly come? Because earlier the pure land was raised up as the object in which faith is placed, and next what is discerned is the mind that is able to have faith. As for the second, the reason for the chapter's coming: because earlier the land relied upon was discerned, and next comes the name of the person who is lord of transformation within that land.” 〔T35n1732 0025b09〕
The explanation of the name — three layers: the name of the part, the name of the assembly, the name of the chapter
「二釋名，亦三：初分名修因契果生解分。謂修五位之圓因，成十身之滿果，令諸菩薩解此相故。即生修因契果之解，依主釋也。」 tr. “Second, the explanation of the name, likewise threefold. First, the name of the part: the part on cultivating the cause, according with the fruit, and giving rise to understanding. That is to say, one cultivates the perfect cause of the five stations and completes the full fruit of the ten bodies, so that the bodhisattvas may understand this aspect. It is precisely the arising of the understanding of cultivating the cause and according with the fruit — a determinative compound.” 〔T35n1735 0588a15〕
「二會名，約處名普光明殿會。然有三釋：一以殿是寶成，光普照故。二佛於其中放普光故。三佛於殿中說普法門，慧光照世，故立其名。」 tr. “Second, the name of the assembly: taken by its place, it is called the assembly of the Hall of Universal Light. There are, however, three explanations: first, because the hall is made of jewels and its light shines universally; second, because the Buddha within it emits a universal light; third, because the Buddha within the hall expounds the universal Dharma-gate, and the light of wisdom shines upon the world — and therefore the name is established.” 〔0588a18〕
Fazang sets up five meanings for the name of the assembly, and by the last of them explains 「普」 tr. “universal” by the net of Indra — 「五約實，謂無礙法界一塵一行，皆遍因陀羅網重重顯現，故稱為普。即普圓明煥曜，故復云光。無不正軌，故亦云法。」 tr. “Fifth, taken as it really is: within the unobstructed Dharma realm, every single dust-mote and every single practice everywhere appears layer upon layer in the net of Indra, and therefore it is called universal. Being universal, it is perfectly bright and radiant, and therefore it is further called light. There is nothing in it that is not a right standard, and therefore it is also called Dharma.” 〔T35n1733 0166c20〕
The tenet and aim —
「三宗趣，亦三：初分宗。謂以修生修顯因果為宗，令諸菩薩修行契入為趣。」 tr. “Third, the tenet and the aim, likewise threefold. First, the tenet of the part: the cause and fruit that are produced by cultivation and made manifest by cultivation are its tenet; to cause the bodhisattvas to practice and to enter in accordance with it is its aim.” 〔T35n1735 0588a27〕
「三品宗者，顯佛名號周遍為宗，隨機調化利益為趣。或上二皆宗，生信為趣。」 tr. “Third, the tenet of the chapter: to make manifest that the Buddha's names pervade everywhere is its tenet; to tame and transform and benefit according to the capacity of beings is its aim. Or else both of the above are the tenet, and the giving rise to faith is the aim.” 〔0588b09〕
Zhiyan determines the tenet of the chapter thus — 「〈名號品〉以化悲德自在相為宗，亦可是佛國海為宗。」 tr. “The chapter ‘The Names’ takes as its tenet the aspect of mastery in the virtue of compassionate transformation; it may also be said to take the ocean of buddha-lands as its tenet.” 〔T35n1732 0025b15〕
The three chapters matched to the three kinds of act — Chengguan and Zhiyan alike determine this chapter and the two that follow to be the Buddha's acts of body, of speech, and of mind
「初終此品辨身名差別，答上佛住之問，近廣種種身等八句，以色相等皆屬身故。二〈四諦品〉辨言教遍周，答佛所說法問，近廣種種語業。三〈光明覺品〉明光輪窮照，答上威德、法性、菩提三問，近廣種種觀察。」 tr. “First, from beginning to end this chapter discerns the differences among the names of the body, answering the question above concerning where the Buddha abides, and near at hand it expands the eight clauses of bodies of every kind and the rest, since form and marks and the like all belong to the body. Second, the chapter ‘The Four Noble Truths’ discerns the pervading of the verbal teaching, answering the question about the Dharma the Buddha expounds, and near at hand it expands works of speech of every kind. Third, the chapter ‘Awakening by Light’ clarifies the exhaustive shining of the wheel of light, answering the three questions above concerning majestic virtue, dharma-nature, and awakening, and near at hand it expands ways of contemplating of every kind.” 〔T35n1735 0592a18〕
「就前三品正報中，初〈名號〉明佛身業、二〈四諦品〉是佛口業、三〈光明覺〉辨佛意業。」 tr. “Within the direct recompense of the first three chapters: the first, ‘The Names,’ clarifies the Buddha's act of body; the second, ‘The Four Noble Truths,’ is the Buddha's act of speech; the third, ‘Awakening by Light,’ discerns the Buddha's act of mind.” 〔T35n1732 0025b21〕
The outline of the main exposition — Chengguan determines the section on the names to fall into four
「文中分四：一娑婆之內自有百億；二娑婆隣近，即百億之外；三類通一切，謂盡十方；四釋差別所由，由隨物故。初中分三：初此四洲、二四洲之隣十界、三總結娑婆。今初，亦三：初標處、次列名、後結數，他皆倣此。」 tr. “Within the text there are four divisions: first, within Sahā itself there are a hundred koṭis; second, the neighborhood of Sahā, that is, beyond the hundred koṭis; third, extending it by kind to all, that is, to the ends of the ten directions; fourth, explaining the reason for the differences, namely that it is according to beings. Within the first there are three divisions: first, these four continents; second, the ten worlds neighboring the four continents; third, the general conclusion for Sahā. Now for the first, which is likewise threefold: first, indicating the place; next, listing the names; last, concluding with the number — and all the others are modeled upon this.” 〔T35n1735 0592a27〕
The section boundaries of the base text answer to this fourfold division one by one — the ten thousand names in this set of four continents 〔T10n0279 0058c14〕 · the ten sections of the ten worlds neighboring the four continents 〔0058c18–0059b09〕 · the general conclusion of the hundred koṭis of myriads for Sahā 〔0059b10〕 · the ten sections of the ten directions in the neighborhood of Sahā 〔0059b12–0060a04〕 · the extension by kind to all 〔0060a05〕 · the explanation of the reason for the differences 〔0060a08〕.
The three portions: introduction, request, and exposition —
「今為順文，一會分三：第一序分、第二請分、第三說分。」 tr. “Now, so as to follow the text, the one assembly divides into three: first the introductory portion, second the portion of request, third the portion of exposition.” 〔T35n1735 0588c08〕
「略分為三：初標主時處、二「始成」下別顯三事、三「與十佛」下輔翼圓滿。」 tr. “It divides, put concisely, into three: first, indicating the lord, the time, and the place; second, from ‘having just accomplished’ onward, separately displaying three matters; third, from ‘together with bodhisattvas as many as the dust-motes of ten buddha-lands’ onward, the fullness of those who assist him.” 〔0588c11〕
Zhiyan too divides the text into two — 「就〈名號〉大分有二：初辨此會序、二「是時文殊師利」下明其正說。」 tr. “Within ‘The Names’ there are two great divisions: first, discerning the introduction to this assembly; second, from ‘at that time Mañjuśrī’ onward, clarifying its main exposition.” 〔T35n1732 0025b26〕
II. Terminology
| Term | What is adduced | The essential point |
|---|---|---|
| name / title | Chengguan: 「召體曰名，表德為號，名別、號通。一切諸佛通具十號，名釋迦等則不同故，如來即十之一，品中正說隨機就德以立別名。」 tr. “What summons the substance is called the name; what sets forth the virtue is the title. The name is particular, the title is common. All buddhas alike possess the ten titles, whereas names such as Śākya and the rest are not the same; ‘Tathāgata’ is one of the ten, and what this chapter properly expounds is the setting up of particular names according to capacity and upon virtue.” 〔T35n1735 0588a23〕 | The name summons the substance; the title sets forth the virtue. Chengguan determines: 「名別號通」 tr. “the name is particular and the title is common” |
| name / title (a divergent explanation) | Zhiyan: 「二品名者，名即通名，號者別號。」 tr. “Second, the name of the chapter: the name is the common name, and the title is the particular title.” 〔T35n1732 0025b08〕 | Zhiyan's assignment of common and particular is the reverse of Chengguan's and Fazang's; recorded, with no adjudication (see section VI) |
| the part on cultivating the cause, according with the fruit, and giving rise to understanding | Chengguan: 「初分名修因契果生解分。謂修五位之圓因，成十身之滿果，令諸菩薩解此相故。」 tr. “First, the name of the part: the part on cultivating the cause, according with the fruit, and giving rise to understanding. That is to say, one cultivates the perfect cause of the five stations and completes the full fruit of the ten bodies, so that the bodhisattvas may understand this aspect.” 〔T35n1735 0588a15〕; Fazang: 「謂從此至第六會來，辨說所修五位之圓因，成十身之滿果，令諸菩薩解此義相，故以為名。」 tr. “That is to say, from here on to the sixth assembly, what is discerned and expounded is the perfect cause of the five stations that is cultivated and the full fruit of the ten bodies that is completed, so that the bodhisattvas may understand this aspect of the meaning; and therefore it is taken as the name.” 〔T35n1733 0166c10〕 | A name belonging to the commentators' outline, not one the scripture sets up for itself |
| the Hall of Universal Light | Chengguan's three explanations 〔T35n1735 0588a18〕; Fazang's five explanations 〔T35n1733 0166c13〕; Zhiyan: 「一處名，普者德普，光者智光，亦可光普。」 tr. “First, the name of the place: ‘universal’ means that the virtue is universal, and ‘light’ means the light of wisdom; it may also be taken as the light being universal.” 〔T35n1732 0025b07〕 | The name of the place of the assembly · the text of the scripture has 「於普光明殿坐蓮華藏師子之座」 tr. “in the Hall of Universal Light he sat upon the lion throne of the lotus-womb” 〔T10n0279 0057c24〕 |
| his wondrous awakening fulfilled in every part | Chengguan: 「妙悟皆滿者，妙悟，晉經名善覺，論經名正覺，良以梵音云蘇，含於妙善及正等故，譯者隨取。悟即覺也。雙照真俗，故稱妙悟。備下諸句，異於因人，故復稱滿。」 tr. “As for ‘his wondrous awakening fulfilled in every part’: ‘wondrous awakening’ is called ‘good awakening’ in the Jin scripture and ‘right awakening’ in the treatise's scripture, truly because the Sanskrit sound su contains the senses of wondrous, good, and right alike, and the translators each took one of them. ‘Awakening’ is just realization. Because it illumines both the real and the conventional, it is called wondrous awakening. Because it is furnished with all the clauses that follow and differs from those still on the causal stage, it is further called fulfilled.” 〔T35n1735 0588c20〕 | The summarizing clause of the ten clauses of the introductory portion · the single sound 「蘇」 tr. “su” contains the three senses of wondrous, good, and right |
| the two courses forever cut off | Chengguan: 「一二行永絕者，煩惱所知、生死涅槃皆名二行，俱不現前名為永絕。」 tr. “First, ‘the two courses forever cut off’: the affliction-obstruction and the obstruction to the knowable, and likewise birth-and-death and nirvāṇa, are all called ‘the two courses’; that neither of them is present is what is called ‘forever cut off.’” 〔T35n1735 0588c24〕 | Neither the two obstructions nor the two extremes are present |
| penetrating the dharma without marks | Chengguan: 「二達無相法者，清淨真如名無相法。達者了也。」 tr. “Second, ‘penetrating the dharma without marks’: pure suchness is called the dharma without marks. ‘Penetrating’ means fully knowing.” 〔T35n1735 0588c25〕 | The dharma without marks is precisely pure suchness |
| with one birth remaining before taking the place of a buddha | Chengguan: 「言一生者，釋有二義：一約化相，謂如彌勒。此復有三：一人中一生、二天上一生、三下降一生，正取天中。二約實報一生，謂於四種變易生死中，唯有末後一種名無有生死一位所繫。此文多約化相耳。」 tr. “As for the words ‘one birth,’ the explanation has two senses. The first is taken with respect to the aspect of transformation, as in the case of Maitreya; and this again has three: first, one birth among humans; second, one birth in the heavens; third, one birth in descending — and it is the one in the heavens that is properly meant. The second is taken with respect to one birth of true recompense: within the four kinds of transformational birth-and-death, only the last is called the one station bound by no birth-and-death. This passage is mostly taken with respect to the aspect of transformation.” 〔T35n1735 0589a07〕 | Two senses, that of the aspect of transformation and that of true recompense · this passage takes the aspect of transformation |
| universally and well contemplating | Chengguan: 「善觀察者，能觀智也。普有二義：一普眾同有此德、二普觀十境。善有三義：一善知相、二善知無相、三善知此二無礙。」 tr. “‘Well contemplating’ is the wisdom that is able to contemplate. ‘Universally’ has two senses: first, that the whole multitude alike possesses this virtue; second, that it universally contemplates the ten objects. ‘Well’ has three senses: first, knowing marks well; second, knowing the absence of marks well; third, knowing well that these two are unobstructed.” 〔T35n1735 0589a13〕 | Among the praises of virtue in the introductory portion, only the one word 「普」 tr. “universally” is praised |
| All Aims Accomplished | Chengguan: 「一切義成，即悉達也，無事不成就故。」 tr. “‘All Aims Accomplished’ is precisely Siddhārtha, since there is no matter that he does not bring to accomplishment.” 〔T35n1735 0592b06〕 | The first of the ten names within this set of four continents · the prince's own given name |
| Śākyamuni | Chengguan: 「釋迦牟尼者，釋迦云能，能仁種故。牟尼云寂默，契寂理故。」 tr. “As for Śākyamuni: ‘Śākya’ means ‘able,’ because it is the clan of the able and humane. ‘Muni’ means ‘silent,’ because he accords with the principle of quiescence.” 〔T35n1735 0592b08〕 | A name from the clan |
| of the Gautama Clan | Chengguan: 「瞿曇氏者，唯約姓也。此云地主，以從劫初代代相承為轉輪王故。」 tr. “‘Of the Gautama Clan’ is taken with respect to the surname alone. Here it means ‘lord of the earth,’ because from the beginning of the kalpa, generation after generation, they succeeded one another as wheel-turning kings.” 〔T35n1735 0592b11〕; and he cites the second fascicle of the Zhi lun (the Treatise on the Great Perfection of Wisdom), saying 「釋迦牟尼，姓瞿曇故。」 tr. “Śākyamuni, because his surname was Gautama.” 〔0592b14〕 | The name from the surname · to be distinguished from the clan-name Śākya |
| the Great Śramaṇa | Chengguan: 「沙門，此云息惡，無惡不息，故復稱大。」 tr. “‘Śramaṇa’ here means ‘one who stills evil’; there is no evil he does not still, and therefore he is further called great.” 〔T35n1735 0592b15〕 | The sense of stilling evil |
| Most Excellent / Guiding Teacher | Chengguan: 「最勝者，聖中極故，德無加故。導師者，引導眾生離險難故，於生死海示眾寶故。」 tr. “‘Most Excellent,’ because he is the utmost among the noble ones, and because nothing can be added to his virtue. ‘Guiding Teacher,’ because he leads and guides sentient beings away from peril and hardship, and because in the ocean of birth-and-death he shows them the host of jewels.” 〔T35n1735 0592b15〕 | The last two of the ten names |
| the Seventh Sage | Chengguan: 「第七仙者，七佛之末故。若取賢劫，當第四仙。」 tr. “‘The Seventh Sage,’ because he is the last of the seven buddhas. If one takes the Worthy Kalpa, he would be the fourth sage.” 〔T35n1735 0592b09〕 | The seventh of the seven buddhas of the past |
| Cutting Off Discourse | Chengguan: 「今初東方。斷言論者，證離言故，無能說過故。」 tr. “Now for the first, the east. ‘Cutting Off Discourse,’ because what he realizes is apart from words, and because none can speak a fault of him.” 〔T35n1735 0592b20〕 | The last name in the world Good Protection, east of the four continents |
| Yiluobana | Chengguan (whose commentary writes the name with a different graph): 「北方醫羅跋那者，具云醫濕弗羅跋那。醫濕弗，自在也。羅跋那者，聲也。即圓音自在耳。」 tr. “As for Yiluobana in the north: in full it is Yishifuluobana. Yishifu means ‘masterful’; luobana means ‘sound’ — that is, mastery in the perfect voice.” 〔T35n1735 0592b23〕 | The base text writes 「瑿羅跋那」 tr. “Yiluobana” 〔T10n0279 0059a07〕 · the commentary's text uses a different graph · recorded, with no adjudication |
| Śakra's Bow | Chengguan: 「下方云帝釋弓者，如來念定之弓，以明利箭能射業惑阿修羅故。」 tr. “As for the name Śakra's Bow in the nadir: the Tathāgata's bow of mindfulness and concentration, with the sharp arrow of illumination, is able to shoot the asuras of deeds and defilements.” 〔T35n1735 0592c16〕 | A name in the world Gate-Bolt, below Sahā |
| ten thousand / a hundred koṭis of myriads | The base text: 「如是等，其數十千」 tr. “names such as these, ten thousand in their number” 〔T10n0279 0058c17〕 · 「有百億萬種種名號」 tr. “there are names of every kind to the number of a hundred koṭis of myriads” 〔0059b11〕 | Ten thousand names in one set of four continents · a hundred koṭis of myriads of names in the hundred koṭis of sets of four continents of Sahā |
| Unmoving Wisdom and the rest, the titles of the ten buddhas | The base text, of the world Golden Color in the east: 「佛號：不動智」 tr. “the Buddha is titled: Unmoving Wisdom” 〔T10n0279 0058a20〕, and the ten titles of the buddhas of the ten directions that follow | Li Tongxuan: 「皆以不動智佛等十智如來是自心之果，以不動智佛為體，餘智為用」 tr. “all of them take the ten wisdom-Tathāgatas, the Buddha Unmoving Wisdom and the rest, to be the fruit of one's own mind, with the Buddha Unmoving Wisdom as the substance and the remaining wisdoms as its function” 〔T36n1739 0808b06〕 |
| the ten bodhisattvas whose names end in “Head” | The base text: Mañjuśrī · Foremost in Awakening · Foremost in Wealth · Foremost in Jewels · Foremost in Virtue · Foremost in Vision · Foremost in Diligence · Foremost in Dharma · Foremost in Wisdom · Foremost in Worthiness 〔T10n0279 0058a21–0058b28〕 | Li Tongxuan: 「文殊師利、覺首、目首等十首菩薩，是修行信心者之身。」 tr. “Mañjuśrī, Foremost in Awakening, Foremost in Vision, and the rest — the ten bodhisattvas whose names end in ‘Head’ — are the body of one who practices the mind of faith.” 〔T36n1739 0808b08〕 |
| Sahā | Fazang: 「《娑婆》此云堪忍。《悲華經》云「是中眾生貪瞋癡等過，梵王忍之，故為名也。」」 tr. “‘Sahā’ here means ‘able to endure.’ The Sūtra of the Compassionate Flower says: ‘The sentient beings therein have the faults of greed, hatred, delusion and the rest, and the Brahmā King endures them; hence the name.’” 〔T35n1733 0171a25〕 | The sense of being able to endure |
III. Similes and Rhetoric
(1) The text of this chapter has no similes 〔recorded as absent, as the facts stand〕 — throughout the chapter 「譬如」 tr. “just as” and 「猶如」 tr. “like unto” are not met with; Mañjuśrī's exposition sets forth its matter universally by the three procedures of listing names, concluding with numbers, and extending by kind, and it sets up no vehicle for a simile. Therefore all that is recorded under this head belongs to the similes set up in the explanations of the ancient worthies, not to the scripture itself, and each is marked with its source.
(2) The simile of a blazing fire that does not choose among trees (explaining the name 「如盛火」 tr. “Like a Blazing Fire” in the world Upholding the Ground above · from Chengguan) —
「上云盛火者，盛火焚薪不擇林木，佛智利物無揀賢愚。」 tr. “As for ‘a blazing fire’ above: a blazing fire burning fuel does not choose among the trees of the grove, and the Buddha's wisdom in benefiting beings makes no selection between the worthy and the foolish.” 〔T35n1735 0592b25〕
- The vehicle of the simile — a blazing fire burns fuel and does not choose which wood.
- The subject of the simile — the Buddha's wisdom benefits beings and does not select between the worthy and the foolish.
- What is thereby displayed — though the names are set up according to capacity, the wisdom from which they issue makes no selection at all.
(3) The simile of Śakra's bow (explaining the name 「帝釋弓」 tr. “Śakra's Bow” in the world Gate-Bolt below Sahā · from Chengguan) —
「如來念定之弓，以明利箭能射業惑阿修羅故。」 tr. “The Tathāgata's bow of mindfulness and concentration, with the sharp arrow of illumination, is able to shoot the asuras of deeds and defilements.” 〔T35n1735 0592c16〕
- The vehicle of the simile — Śakra takes up his bow and shoots the asuras.
- The subject of the simile — the Tathāgata makes mindfulness and concentration his bow and illumination his arrow, and what he shoots are deeds and defilements.
- What is thereby displayed — beneath a single name there is contained a gate of practice; a name is not merely an appellation.
(4) The simile of the ocean-seal manifesting all at once (explaining generally why the names are measureless · from Chengguan) —
「然聖人無名，為物立稱。若就德以立，德無邊涯；若隨機立名，等眾生界。雖復多種，皆為隨宜生善滅惡見理而立，海印頓現，不應生著也。」 tr. “Yet the sage has no name; it is for the sake of beings that appellations are set up. If they are set up upon his virtue, that virtue has no bound or shore; if names are set up according to capacity, they equal the realm of sentient beings. Though they are of many kinds, all are set up so that, as is fitting, goodness may arise, evil may be extinguished, and the principle may be seen; like the ocean-seal manifesting all at once, they should give rise to no attachment.” 〔T35n1735 0592a24〕
- The vehicle of the simile — the ocean-seal manifests the myriad images all at once.
- The subject of the simile — the Tathāgata's names respond everywhere to the multitude of capacities without being fashioned one after another.
- What is thereby displayed — the names are many and yet must not be clung to; to cling to a name is to lose the very purpose for which the name exists.
(5) The simile of the net of Indra (explaining generally the sense of 「普」 tr. “universal” · from Fazang and Li Tongxuan) — Fazang: 「五約實，謂無礙法界一塵一行，皆遍因陀羅網重重顯現，故稱為普。」 tr. “Fifth, taken as it really is: within the unobstructed Dharma realm, every single dust-mote and every single practice everywhere appears layer upon layer in the net of Indra, and therefore it is called universal.” 〔T35n1733 0166c20〕; this explains the 「普」 tr. “universal” of the name of the assembly, not the section on the names in this chapter (recorded).
(6) Water benefits the myriad things (explaining the name 「水天」 tr. “Water Heaven” in the world Intimate Wisdom west of the four continents · from Chengguan) — 「西云水天者，水善利萬物，天光淨故。」 tr. “As for the name Water Heaven in the west: water benefits the myriad things well, and the light of heaven is pure.” 〔T35n1735 0592b22〕.
IV. Collation with Parallel Translations
The Chinese witnesses for this chapter — Śikṣānanda T279 (the base text · “The Names of the Tathāgata,” chapter 7) · Buddhabhadra T278 (the Jin-dynasty sixty-fascicle Avataṃsaka · “The Names of the Tathāgata,” chapter 3, beginning at 〔T09n0278 0418a25〕 and ending before 〔0420b05〕). The forty-fascicle Avataṃsaka T293 preserves only “The Chapter on Entering the Inconceivable Sphere of Liberation, the Practices and Vows of Samantabhadra,” and has no counterpart to this chapter 〔not found〕. For this chapter there is no separately circulating scripture and no treatise citing the scripture for explanation 〔not found〕. What follows is recorded sentence by sentence in full, with no adjudication.
Sentence 1 · The place of the assembly in the introductory portion
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time, the World-Honored One was in the land of Magadha, at the site of awakening named the Dharma of Araṇya, having just accomplished right awakening; in the Hall of Universal Light he sat upon the lion throne of the lotus-womb, his wondrous awakening fulfilled in every part, the two courses forever cut off | T10n0279 0057c23 |
| Buddhabhadra T278 | The Buddha was in the land of Magadha, at the place of the Way of quiescence, having first attained buddhahood; in the Dharma Hall of Universal Light he sat upon the lion throne of the lotus-womb, his good awakening and wisdom being without a second thought | T09n0278 0418a26 |
Where the variants lie — (a) 「阿蘭若法菩提場」 tr. “the site of awakening named the Dharma of Araṇya” stands against 「寂滅道場」 tr. “the place of the Way of quiescence”. (b) 「普光明殿」 tr. “the Hall of Universal Light” stands against 「普光法堂」 tr. “the Dharma Hall of Universal Light,” and the difference in the name of the assembly issues from just this. (c) 「妙悟皆滿」 tr. “his wondrous awakening fulfilled in every part” stands against 「善覺智」 tr. “good awakening and wisdom,” and Chengguan has already recorded this difference and explained its origin in the Sanskrit sound 〔T35n1735 0588c24〕. (d) 「二行永絕」 tr. “the two courses forever cut off” stands against 「無二念」 tr. “without a second thought”.
Sentence 2 · The arising of the bodhisattvas' questions in thought
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time the bodhisattvas thought in this way: 「若世尊見愍我等，願隨所樂，開示佛剎、佛住、佛剎莊嚴、佛法性、佛剎清淨、佛所說法、佛剎體性、佛威德、佛剎成就、佛大菩提……」 tr. “If the World-Honored One would take pity on us, we would that he might, following what we delight in, reveal the buddha-lands, that in which a buddha abides, the adornment of the buddha-lands, the dharma-nature of a buddha, the purity of the buddha-lands, the Dharma a buddha expounds, the essential nature of the buddha-lands, the majestic virtue of a buddha, the accomplishing of the buddha-lands, and the great awakening of a buddha…” 〔T10n0279 0058a02〕 | T10n0279 0058a02 |
| Buddhabhadra T278 | At that time the bodhisattvas all thought in this way: 「唯願世尊哀愍我等，隨所志樂，示現佛剎、示佛所住、示佛國莊嚴、示諸佛法、示佛土清淨、示佛所說法、示佛剎體、示佛功德勢力、示隨佛剎起、示成正覺……」 tr. “We would only that the World-Honored One might have compassion upon us and, following what we aspire to and delight in, manifest the buddha-lands, show that in which a buddha abides, show the adornment of the buddha-realms, show the dharmas of the buddhas, show the purity of the buddha-lands, show the Dharma a buddha expounds, show the substance of the buddha-lands, show the power of a buddha's merit, show the arising that follows upon the buddha-lands, show the accomplishing of right awakening…” 〔T09n0278 0418b06〕 | T09n0278 0418b05 |
Where the variants lie — (a) In the one, 「開示」 tr. “reveal” heads all ten matters at once; in the other, the word 「示」 tr. “show” is added to each matter severally. (b) The eighth matter, 「佛威德」 tr. “the majestic virtue of a buddha,” stands against 「佛功德勢力」 tr. “the power of a buddha's merit”. (c) The ninth and tenth matters, 「佛剎成就、佛大菩提」 tr. “the accomplishing of the buddha-lands, and the great awakening of a buddha” 〔T10n0279 0058a05〕, stand against 「示隨佛剎起、示成正覺」 tr. “show the arising that follows upon the buddha-lands, show the accomplishing of right awakening” 〔T09n0278 0418b09〕. Both texts have ten matters, with nothing added and nothing lacking.
Sentence 3 · The listing of the dharmas of the bodhisattva stations
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | expounding the bodhisattvas' ten abodes, ten practices, ten dedications, ten treasuries, ten grounds, ten vows, ten concentrations, ten penetrations, and ten summits | T10n0279 0058a10 |
| Buddhabhadra T278 | the ten abodes, ten practices, ten dedications, ten treasuries, ten grounds, ten vows, ten concentrations, ten masteries, and ten summits | T09n0278 0418b11 |
Where the variants lie — the eighth item, 「十通」 tr. “ten penetrations,” stands against 「十自在」 tr. “ten masteries”. Both texts have nine items. Fazang once connected this difference among the items of the question in the chapter “The Ten Illuminations” 〔recorded, with no adjudication〕.
Sentence 4 · The worlds, buddha-titles, and bodhisattva names of those who gather from the ten directions
| Direction | Śikṣānanda T279 (world · buddha-title · bodhisattva) | Buddhabhadra T278 (world · buddha-title · bodhisattva) |
|---|---|---|
| East | Golden Color · Unmoving Wisdom · Mañjuśrī 〔T10n0279 0058a19〕 | Golden Color · Unmoving Wisdom · Mañjuśrī 〔T09n0278 0418b19〕 |
| South | Wondrous Color · Unobstructed Wisdom · Foremost in Awakening 〔0058a23〕 | Delightful Color · Fire of Wisdom · Foremost in Awakening 〔0418b23〕 |
| West | Lotus Color · Wisdom That Extinguishes Darkness · Foremost in Wealth 〔0058a27〕 | Flower Color · Wisdom of Practice · Foremost in Wealth 〔0418b27〕 |
| North | Campaka-Flower Color · Wisdom of Dignified Bearing · Foremost in Jewels 〔0058b02〕 | Campaka-Flower Color · Wisdom of Action · Foremost in Jewels 〔0418c02〕 |
| Northeast | Utpala-Flower Color · Wisdom of Bright Marks · Foremost in Virtue 〔0058b06〕 | Blue-Lotus-Flower Color · Bright Wisdom · Foremost in Virtue 〔0418c06〕 |
| Southeast | Golden Color · Ultimate Wisdom · Foremost in Vision 〔0058b11〕 | Golden Color · Ultimate Wisdom · Foremost in Vision 〔0418c10〕 |
| Southwest | Jewel Color · Most Excellent Wisdom · Foremost in Diligence 〔0058b15〕 | Jewel Color · Superior Wisdom · Head of Advance 〔0418c14〕 |
| Northwest | Vajra Color · Masterful Wisdom · Foremost in Dharma 〔0058b19〕 | Vajra Color · Masterful Wisdom · Foremost in Dharma 〔0418c18〕 |
| Nadir | Crystal Color · Brahmā Wisdom · Foremost in Wisdom 〔0058b23〕 | 〔not recorded · absence recorded as the facts stand〕 |
| Zenith | Equal Color · Wisdom of Contemplation · Foremost in Worthiness 〔0058b27〕 | 〔not recorded · absence recorded as the facts stand〕 |
Where the variants lie — (a) In three directions, the east, the southeast, and the northwest, the names of the worlds and the titles of the buddhas are wholly the same. (b) The buddha-title in the south, 「無礙智」 tr. “Unobstructed Wisdom,” stands against 「智火」 tr. “Fire of Wisdom”; in the west, 「滅暗智」 tr. “Wisdom That Extinguishes Darkness” against 「習智」 tr. “Wisdom of Practice”; in the north, 「威儀智」 tr. “Wisdom of Dignified Bearing” against 「行智」 tr. “Wisdom of Action”; in the northeast, 「明相智」 tr. “Wisdom of Bright Marks” against 「明智」 tr. “Bright Wisdom”; in the southwest, 「最勝智」 tr. “Most Excellent Wisdom” against 「上智」 tr. “Superior Wisdom”. (c) The differences in the names of the worlds — in the south, 「妙色」 tr. “Wondrous Color” against 「樂色」 tr. “Delightful Color”; in the west, 「蓮華色」 tr. “Lotus Color” against 「華色」 tr. “Flower Color”; in the northeast, 「優鉢羅華色」 tr. “Utpala-Flower Color” against 「青蓮華色」 tr. “Blue-Lotus-Flower Color” (the utpala is the blue lotus; the two texts give the one by transcription and the other by sense). (d) The differences in the names of the bodhisattvas — in the northeast, 「功德首」 tr. “Foremost in Virtue” against 「德首」 tr. “Foremost in Virtue”; in the southwest, 「精進首」 tr. “Foremost in Diligence” against 「進首」 tr. “Head of Advance”. All of it is recorded, with no adjudication.
Sentence 5 · The tiers in which the names are enumerated
| Witness | Structure | Source |
|---|---|---|
| Śikṣānanda T279 | It falls into two tiers — first, this one set of four continents of Sahā (this one, and the east, south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith: eleven sections in all, each section closing with 「如是等，其數十千」 tr. “names such as these, ten thousand in their number”); next, the general conclusion, 「此娑婆世界有百億四天下，如來於中，有百億萬種種名號」 tr. “this Sahā world has a hundred koṭis of sets of four continents, and within them the Tathāgata has names of every kind to the number of a hundred koṭis of myriads” 〔T10n0279 0059b10〕; and afterward the ten directions in the neighborhood of Sahā (east, south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith: ten sections in all, each section closing with 「如是等百億萬種種名號」 tr. “names of every kind such as these, to the number of a hundred koṭis of myriads”) | T10n0279 0058c14–0060a04 |
| Buddhabhadra T278 | It has no tier of 「四天下」 tr. “four continents”, but enumerates the lands of the ten directions directly under 「此世界」 tr. “this world”, each section closing with 「如是等稱佛名號，有百億萬」 tr. “names by which the Buddha is called, such as these, a hundred koṭis of myriads in number” | T09n0278 0420a09–0420a26 |
Where the variants lie — the Jin translation has not the two tiers of the four continents and of the hundred koṭis of sets of four continents, whereas the Tang translation has them. This is a difference of fullness and concision between the layers of translation; recorded, with no adjudication.
Sentence 6 · The names in the world northwest of Sahā
| Witness | Name of the world | Names, verbatim, rendered | Source |
|---|---|---|---|
| Śikṣānanda T279 | Joy | Mass of Wondrous Flowers · Sandalwood Canopy · Lotus Treasury · Transcending All Dharmas · Dharma Jewel · Arising Again · Pure and Wondrous Canopy · Vast Eye · Possessed of Good Dharmas · Single-Minded Recollection of the Dharma · Net Treasury | T10n0279 0059c18 |
| Buddhabhadra T278 | Contentment | Mass of Flowers · Sandalwood Canopy · Lotus Treasury · Transcending All Dharmas · Dharma Made Manifest · Arising in Turn · Good and Pure Canopy · Roots of Goodness Free of Stain · Good Speech · Single-Minded Recollection of the Dharma · Treasury of the Five Dharmas | T09n0278 0420a12 |
Where the variants lie — the name of the world, 「歡喜」 tr. “Joy,” stands against 「知足」 tr. “Contentment”. In both texts the names in this direction are eleven, while in every other direction they are ten, and Chengguan has a discussion devoted to this 〔see section VI〕. 「妙華聚」 tr. “Mass of Wondrous Flowers” against 「華聚」 tr. “Mass of Flowers” · 「法寶」 tr. “Dharma Jewel” against 「法顯」 tr. “Dharma Made Manifest” · 「復出生」 tr. “Arising Again” against 「次起」 tr. “Arising in Turn” · 「淨妙蓋」 tr. “Pure and Wondrous Canopy” against 「善淨蓋」 tr. “Good and Pure Canopy” · 「廣大眼」 tr. “Vast Eye” against 「離垢善根」 tr. “Roots of Goodness Free of Stain” · 「有善法」 tr. “Possessed of Good Dharmas” against 「善言」 tr. “Good Speech” · 「網藏」 tr. “Net Treasury” against 「五法藏」 tr. “Treasury of the Five Dharmas”.
Sentence 7 · The names in the worlds below and above Sahā
| Witness | Nadir | Zenith | Source |
|---|---|---|---|
| Śikṣānanda T279 | Gate-Bolt — Kindling Flame · Taming Poison · Śakra's Bow · No Constant Abode · Awakening to the Root · Cutting Off Increase · Great Swiftness · Ever Delighting in Giving · Discerning the Path · Banner That Crushes | Resounding Sound — Banner of Valor · Immeasurable Jewels · Delighting in Great Giving · Heavenly Light · Auspicious Arising · Transcending the Realm of Objects · Lord of All · Wheel That Does Not Turn Back · Free of All Evils · Omniscience | T10n0279 0059c23·0059c29 |
| Buddhabhadra T278 | Free of Morsel-Food — Pearl Flame · Universal Transformation · Lord of the Dharma-Command · Unconditioned · Root of Awakening · Free of Dust · Wind Unobstructed · Glad Giving · Discerning the Path · Raising the Banner | Sound of Liberation — Fierce Banner · Immeasurable Jewels · Delighting in Great Giving · Heavenly Light · Auspicious Prosperity · Free of the Ground of Death · Most Excellent · Wheel That Does Not Turn Back · Free of What Is Not Dharma · Cultivating Omniscience | T09n0278 0420a17·0420a22 |
Where the variants lie — the third name in the nadir, 「帝釋弓」 tr. “Śakra's Bow,” stands against 「法命主」 tr. “Lord of the Dharma-Command,” and Chengguan preserves the sense of both 〔see section VI〕. In the zenith, the sixth name 「超境界」 tr. “Transcending the Realm of Objects” stands against 「離死地」 tr. “Free of the Ground of Death” · the seventh, 「一切主」 tr. “Lord of All,” against 「最勝」 tr. “Most Excellent” · the ninth, 「離眾惡」 tr. “Free of All Evils,” against 「離非法」 tr. “Free of What Is Not Dharma”.
Sentence 8 · The extension by kind and the explanation of the reason
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Just as, in days past, when the World-Honored One was a bodhisattva, it was by discourses of every kind, by languages of every kind, by sounds of every kind, by deeds of every kind, by retributions of every kind, by places of every kind, by skillful means of every kind, by faculties of every kind, by kinds of faith and understanding of every kind, and by stations of every kind that he was brought to maturity, so too he causes sentient beings to know and to see in this way, and expounds the Dharma for them. | T10n0279 0060a09 |
| Buddhabhadra T278 | All this is because, when the Tathāgata was a bodhisattva, for the sake of delivering those with whom he had a bond, by skillful means of every kind, by acts of speech, by sounds, by acts of practice, by fruits of retribution, by Dharma-gates, by expedient ways, and by what the several faculties delight in, he causes all sentient beings to know the Tathāgata's Dharma. | T09n0278 0420b02 |
Where the variants lie — (a) The Tang translation closes the causes of days past with 「而得成熟」 tr. “that he was brought to maturity,” whereas the Jin translation has 「有因緣者為度此故」 tr. “for the sake of delivering those with whom he had a bond” 〔T09n0278 0420b02〕. (b) The Tang translation lists ten occurrences of 「種種」 tr. “of every kind,” while the Jin translation lists eight items. (c) The Tang translation's closing sentence, 「亦令眾生如是知見而為說法」 tr. “so too he causes sentient beings to know and to see in this way, and expounds the Dharma for them” 〔T10n0279 0060a12〕, stands against the Jin translation's 「令諸眾生知如來法」 tr. “he causes all sentient beings to know the Tathāgata's Dharma” 〔T09n0278 0420b04〕.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The sage has no name; appellations are set up for the sake of beings — herein lies the ground for the names being measureless
「今初。廣上名者，然聖人無名，為物立稱。若就德以立，德無邊涯；若隨機立名，等眾生界。雖復多種，皆為隨宜生善滅惡見理而立，海印頓現，不應生著也。」 tr. “Now for the first. As for expanding the names above: yet the sage has no name; it is for the sake of beings that appellations are set up. If they are set up upon his virtue, that virtue has no bound or shore; if names are set up according to capacity, they equal the realm of sentient beings. Though they are of many kinds, all are set up so that, as is fitting, goodness may arise, evil may be extinguished, and the principle may be seen; like the ocean-seal manifesting all at once, they should give rise to no attachment.” 〔T35n1735 0592a24〕
What this section explains is precisely the scriptural sentence 「令諸眾生各別知見」 tr. “causing sentient beings each severally to know and to see” 〔T10n0279 0058c13〕 — the setting up of a name lies with the capacity, not with the substance.
(2) If one has faith that the Buddha's body and name are equal to those of sentient beings, then one knows that one's own name is as the Buddha's name — Chengguan determines the Dharma-gate in which faith is placed in this assembly
「信何法門？信佛身名等於眾生，則知我名如佛名也。信佛法門隨宜而立，知我妄念苦集亦全法門。信佛意業光明遍照，則知自心無不知覺。故先古諸德亦將上三品舉果分收。」 tr. “Faith in what Dharma-gate? Faith that the Buddha's body and name are equal to those of sentient beings — then one knows that my own name is as the Buddha's name. Faith that the Buddha's Dharma-gates are set up as is fitting — then one knows that my deluded thoughts, my suffering and its origination, are wholly a Dharma-gate as well. Faith that the Buddha's act of mind is a light that shines everywhere — then one knows that one's own mind lacks nothing of knowing and awareness. Therefore the worthies of former antiquity also gathered the three chapters above under the part that raises up the fruit.” 〔T35n1735 0588b05〕
(3) The essential nature of a name is of itself liberated · toward all names there is no attachment — Li Tongxuan's determination
「前之以成佛果將用勸修，此舉佛名號果勸修。十方世界無有一名非佛名者，名體性自解脫故，但隨眾生所聞不同故。此明佛號遍周，即明於一切名無所著故。」 tr. “What went before took the accomplishing of the buddha-fruit and used it to urge cultivation; here the fruit of the Buddha's names is raised up to urge cultivation. In the worlds of the ten directions there is not one name that is not a buddha's name, because the essential nature of a name is of itself liberated, and only what sentient beings hear differs. This clarifies that the Buddha's titles pervade everywhere — that is, it clarifies that toward all names there is no attachment.” 〔T36n1739 0808b13〕
「一〈佛名號品〉，令信心者信佛名號遍一切世間名，知名性離故。」 tr. “First, ‘The Names of the Buddha,’ which causes one who has the mind of faith to have faith that the Buddha's names pervade all the names of the world, since one knows that the nature of a name is apart.” 〔T36n1739 0808a14〕
(4) The ten wisdom-Tathāgatas are the fruit of one's own mind · the ten bodhisattvas whose names end in “Head” are the body of one who has faith — Li Tongxuan takes both the personal names and the buddha-titles as displaying the Dharma
「皆以不動智佛等十智如來是自心之果，以不動智佛為體，餘智為用，至下方明。文殊師利、覺首、目首等十首菩薩，是修行信心者之身。」 tr. “All of them take the ten wisdom-Tathāgatas, the Buddha Unmoving Wisdom and the rest, to be the fruit of one's own mind, with the Buddha Unmoving Wisdom as the substance and the remaining wisdoms as its function; this is clarified below. Mañjuśrī, Foremost in Awakening, Foremost in Vision, and the rest — the ten bodhisattvas whose names end in ‘Head’ — are the body of one who practices the mind of faith.” 〔T36n1739 0808b06〕
(5) The doubt that there are four continents both above and below — the scripture says that above and below this one set of four continents of Sahā there are likewise worlds, which does not agree with the account in the other teachings that 「大輪圍內平布百億」 tr. “within the great encircling ring a hundred koṭis are spread out level” 〔T35n1735 0592b27〕; Chengguan raises the question and answers it by saying that phenomena are interfused according to principle
「問：餘聖教說大輪圍內平布百億，上即諸天、下安地獄。如何此說上下皆有四洲？答：此教所說事隨理融，隨說法處即是當中，縱極上際旁至大輪圍山，亦有十方互為主伴，以融為眷屬本敷非多。」 tr. “Question: the other noble teachings say that within the great encircling ring a hundred koṭis are spread out level, with the heavens above and the hells set below. How is it that this text says there are four continents both above and below? Answer: what this teaching expounds is that phenomena are interfused according to principle; wherever the Dharma is expounded is itself the center, and even to the utmost upper limit and sideways to the mountains of the great encircling ring there are likewise ten directions that serve one another as principal and companion, so that by interfusion they become retinue, and what is originally spread out is not many.” 〔T35n1735 0592b26〕
And he sets out side by side the five senses in which a pure land does or does not change —
「改非改相，略有其五：一約事常定，如小乘說；二隨心見異，若身子、梵王；三就佛而言，本非淨穢；四隨法迴轉，如上主伴互為；五潛入微塵，如前會說。」 tr. “The aspect of changing and not changing has, put concisely, five senses: first, taken as phenomena it is ever fixed, as the Lesser Vehicle expounds it; second, it is seen differently according to the mind, as with Śāriputra and the Brahmā King; third, spoken of with respect to the Buddha, it is originally neither pure nor defiled; fourth, it turns about according to the Dharma, as with principal and companion serving one another above; fifth, it enters hidden into a dust-mote, as was expounded in the earlier assembly.” 〔T35n1735 0592c03〕
(6) Why this assembly does not enter concentration — in this chapter the World-Honored One manifests spiritual powers directly, without entering samādhi, and Chengguan sets up four cases that treat generally of the manner of expounding the Dharma
「問：何不入定？以未入位，性不定故。」 tr. “Question: why does he not enter concentration? Because the station has not yet been entered, and the nature is not yet settled.” 〔T35n1735 0588b20〕
「然說法之儀通有四句：一定後說，如諸會。二說後定，如《無量義經》等。三定中說，如第九會，無出言故。四不入說，如此信中及第七會。」 tr. “Now the manner of expounding the Dharma has generally four cases: first, expounding after concentration, as in the several assemblies. Second, concentration after expounding, as in the Sūtra of Immeasurable Meanings and the like. Third, expounding within concentration, as in the ninth assembly, since no words are uttered. Fourth, expounding without entering, as here within the station of faith and in the seventh assembly.” 〔T35n1735 0588b22〕
「餘會摩頂後說，此會說後摩頂。是知此經體勢縱橫，不可定準。」 tr. “In the other assemblies the crown of the head is stroked and afterward the exposition follows; in this assembly the exposition comes first and the stroking of the crown afterward. From this one knows that the very frame of this scripture runs both lengthwise and crosswise, and cannot be reduced to a fixed standard.” 〔T35n1735 0588c01〕
(7) Why the Buddha does not expound it himself but causes a bodhisattva to expound — Li Tongxuan's answer
「問曰：何故如來不自說其教，何用放光令菩薩說？答曰。如來意令當位菩薩說當位法門，令修學者知分劑，易解故。文殊常與一切諸佛及一切眾生作信心之因，成妙慧之本母」 tr. “Question: why does the Tathāgata not expound his teaching himself? What need is there to emit light and cause a bodhisattva to expound it? Answer: the Tathāgata's intent is that a bodhisattva of a given station should expound the Dharma-gate of that station, so that those who study and cultivate may know the measure of the divisions, it being thereby easy to understand. Mañjuśrī ever acts, for all the buddhas and all sentient beings, as the cause of the mind of faith, and completes what is the very mother of wondrous wisdom” 〔T36n1739 0817b22〕
Zhiyan connects it in the same way — 「所以文殊說此品為妙慧，善達佛國海故。」 tr. “The reason Mañjuśrī expounds this chapter is that he is wondrous wisdom, and well penetrates the ocean of buddha-lands.” 〔T35n1732 0026a23〕
(8) The mutual answering of the causes of days past and the names of today — the closing passage of the scripture, 「如世尊昔為菩薩時……而得成熟」 tr. “just as, in days past, when the World-Honored One was a bodhisattva … that he was brought to maturity” 〔T10n0279 0060a09〕, is explained by Chengguan in two senses
「第四「如世尊」下釋差別所由。此有二意：一自既由於差別名言等而得成就，今還倣古以差別熟他。二昔菩薩時隨機調物，今時出世稱本立名。如昔教眾生令空妄境，今成正覺為立超境界名。」 tr. “Fourth, from ‘just as the World-Honored One’ onward, the explanation of the reason for the differences. This has two senses. First, since he himself was brought to accomplishment by way of differences of names and words and the rest, he now in turn follows the ancient pattern and brings others to maturity by difference. Second, in days past when he was a bodhisattva he tamed beings according to their capacities, and now, having come forth into the world, names are set up for him answering to what he did at the root. Thus, as of old he taught sentient beings to empty their deluded objects, so now that he has accomplished right awakening the name Transcending the Realm of Objects is set up for him.” 〔T35n1735 0592c22〕
Fazang determines the explanation of the reason to be threefold — 「第二釋別所由中三：初牒機、二施化、三化意。」 tr. “Second, within the explanation of the reason for the differences there are three: first, citing the capacities; second, bestowing transformation; third, the intent of the transformation.” 〔T35n1733 0171a29〕; and at the end he says 「三化意者，謂隨說人天二乘等法意，欲令其知如來法。」 tr. “Third, the intent of the transformation: that is, the intent in expounding, as suits them, the dharmas of humans and gods and of the two vehicles and the rest, wishing to cause them to know the Tathāgata's Dharma.” 〔T35n1733 0171b11〕
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their tenets marked)
Chengguan, Huayan jing shu T35n1735 (following the text of the eighty-fascicle Avataṃsaka · the principal commentary)
His determination of the number of clauses and questions in the question passage — Chengguan counts the clauses and the questions of the portion of request
「然句雖五十，問但四十，以第二十句是說意故。此四十問，望第一會有同有異，後二十句全同、前二十句大同小異。」 tr. “Now although the clauses are fifty, the questions are only forty, since the twentieth clause states the intent of the exposition. These forty questions, set against the first assembly, are partly the same and partly different: the latter twenty clauses are wholly the same, and the former twenty are largely the same with small differences.” 〔T35n1735 0589a24〕
「今取文義俱便，大分為二：初十句直爾疑問、後三十句引例請問。」 tr. “Now, taking what is convenient both for the text and for the meaning, it divides greatly into two: the first ten clauses are simply questions of doubt, and the latter thirty clauses raise an example and thereby request.” 〔T35n1735 0589b13〕
「第二「如十方」下引例請問。文分為三：初十句標彼說意，明其有悲；後三十句舉彼所說，顯其有智；末後一句結以正請。」 tr. “Second, from ‘just as in the ten directions’ onward, raising an example and thereby requesting. The text divides into three: the first ten clauses mark the intent of their exposition, clarifying that they have compassion; the latter thirty clauses raise up what they expound, displaying that they have wisdom; and the last single clause concludes with the request proper.” 〔T35n1735 0589c02〕
The actual count in the base text — the ten clauses revealing the ten matters · 「為成就一切菩薩故」 tr. “for the sake of bringing all bodhisattvas to accomplishment” 〔T10n0279 0058a06〕 and the ten clauses ending in 「故」 tr. “for the sake of” that follow it · nine items of the dharmas of the bodhisattva stations · nineteen items of the fruit-virtues of the Tathāgata. Chengguan's determination of twenty and twenty does not tally with the base text's nine and nineteen; the text of the commentary he relied upon may have had more or fewer graphs; recorded, with no adjudication.
What the interlacing of the questions on recompense, direct and dependent, displays — 「十句依正間問者，正報應機必依剎故，亦表依正無障礙故。」 tr. “That the ten clauses interlace the questions on the dependent and the direct is because the direct recompense, in responding to capacities, must rely upon a land; it also displays that the dependent and the direct are without obstruction to each other.” 〔T35n1735 0589b20〕
The collation of the new and old recensions as to the number of names — Chengguan collates the Tang text against the Jin scripture in three places
「密訓唯九者，勘晉經開曉意下闕一聞慧。南方唯二，舊經則具，乃是新本脫漏。準前後例，不應獨此便略。西北方名有十一者，獨此有餘，不成文體。此中專念法，應即是前所脫聞慧，亦是梵本之漏，注者誤安貝葉耳。」 tr. “That Secret Instruction has only nine: collating the Jin scripture, below ‘Opening and Enlightening the Mind’ one name, ‘Wisdom from Hearing,’ is lacking. In the south there are only two, whereas the old scripture is complete — this is an omission of the new recension. Judging by the pattern before and after, this alone should not be abbreviated. That the northwest has eleven names: this alone has a surplus, and does not make a proper form of text. The ‘Single-Minded Recollection of the Dharma’ here should be precisely the ‘Wisdom from Hearing’ omitted above; it too is an omission of the Sanskrit text, the annotator having wrongly placed it among the palm leaves.” 〔T35n1735 0592c11〕
The actual count in the base text — eleven sections for the four continents and ten sections for the ten directions neighboring Sahā, twenty-one sections in all, of which only the world Joy in the northwest lists eleven names, the remaining twenty sections all listing ten; and the world Secret Instruction in the base text does have the name 「聞慧」 tr. “Wisdom from Hearing,” ten names in all. The text of the commentary Chengguan collated and the present Taishō base text differ in their graphs; all of it is recorded, with no adjudication.
The two recensions of the name in the nadir, both preserved — 「下方云帝釋弓者……然舊云法命主意，取帝釋以法教命為天主故。今云其弓，但一事耳。若作宮室字，以處取人，大同晉本。」 tr. “As for the name Śakra's Bow in the nadir … yet the old text says Lord of the Dharma-Command, whose intent is that Śakra is lord of the gods by the command of the Dharma-teaching. What is said here, ‘his bow,’ is but one matter among them. If the graph for a palace-dwelling were used, taking the person by way of the place, it would be largely the same as the Jin recension.” 〔T35n1735 0592c16〕 — Chengguan preserves the sense of each of the two names, Tang and Jin, and does not adjudicate between them as better or worse.
The doubt about raising up the four continents — 「舉四洲者，昔云：意取閻浮，言總意別，餘三天下佛不出故。然雖不出，除北俱盧，餘容有往。」 tr. “As for raising up the four continents: of old it was said that the intent takes Jambudvīpa, the words being general while the intent is particular, since in the other three continents a buddha does not appear. Yet although he does not appear there, apart from Uttarakuru, in the others it may be allowed that he goes.” 〔T35n1735 0592b03〕 — Chengguan cites the old account and then adds a further distinction.
Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle Avataṃsaka)
Five meanings in the name of the assembly — 「二會名者，名普光法堂會。然釋有五義：一約事……二約法……三約境，謂普體光用，法通教義。四唯約智，亦如境說。五約實」 tr. “Second, the name of the assembly: it is called the assembly of the Dharma Hall of Universal Light. There are, however, five meanings in the explanation: first, taken as phenomena … second, taken as Dharma … third, taken as object, that is, ‘universal’ is the substance and ‘light’ the function, while ‘Dharma’ runs through both teaching and meaning. Fourth, taken with respect to wisdom alone, which likewise is as said of the object. Fifth, taken as it really is” 〔T35n1733 0166c12〕 — Chengguan sets up three explanations and Fazang five meanings; both are recorded.
The assignment of common and particular to name and title — 「於中名謂釋迦等別名，號謂十號諸佛通名。又召體為名，標德為號。又亦名號無別，如文內說。」 tr. “Therein the name means particular names such as Śākya and the rest, and the title means the ten titles that are the common names of all buddhas. Again, what summons the substance is the name, and what marks the virtue is the title. Again, name and title may also be without distinction, as is expounded within the text.” 〔T35n1733 0166c27〕
The leaning of cause and fruit in the earlier and the later assembly — 「又前會果廣而因略，相從俱屬果；此會因廣而果略，相從俱屬因。」 tr. “Moreover, in the earlier assembly the fruit is expansive and the cause concise, and following one another they both belong to the fruit; in this assembly the cause is expansive and the fruit concise, and following one another they both belong to the cause.” 〔T35n1733 0167a08〕
Why the dependent comes first and the direct after — 「問：等是果法，何故前會明依、此中說正？答：依報麁現易見故先辨，正報細隱難知故後說。又若約佛，先須淨土棲託，後辨正報。又亦可互在，隨舉皆得。」 tr. “Question: both alike are dharmas of the fruit; why does the earlier assembly clarify the dependent and this one expound the direct? Answer: the dependent recompense is coarse and manifest and easy to see, and therefore is discerned first; the direct recompense is subtle and hidden and hard to know, and therefore is expounded after. Again, if it be taken with respect to the Buddha, a pure land must first be there for him to dwell in, and the direct recompense is discerned after. Again, they may also be either way, and whichever is raised up will do.” 〔T35n1733 0167a09〕
The explanation of Ināpana — 「伊那婆那，此云王林，謂佛為太子時在此林中生，故立此名也。」 tr. “Ināpana here means ‘the king's grove,’ that is, the Buddha, when he was a prince, was born within this grove, and therefore this name was set up.” 〔T35n1733 0171a28〕 — this differs wholly in meaning from Chengguan's explanation, 「醫羅跋那……即圓音自在耳」 tr. “Yiluobana … that is, mastery in the perfect voice” 〔T35n1735 0592b23〕, the one taking the place of birth and the other the perfect voice.
Zhiyan, Souxuan ji T35n1732
Common and particular in name and title, the reverse of Chengguan and Fazang — 「二品名者，名即通名，號者別號。」 tr. “Second, the name of the chapter: the name is the common name, and the title is the particular title.” 〔T35n1732 0025b08〕; Chengguan has 「召體曰名，表德為號，名別、號通」 tr. “what summons the substance is called the name, what sets forth the virtue is the title; the name is particular and the title common” 〔T35n1735 0588a23〕; Fazang has 「名謂釋迦等別名，號謂十號諸佛通名」 tr. “the name means particular names such as Śākya and the rest, and the title means the ten titles that are the common names of all buddhas” 〔T35n1733 0166c27〕.
Question and answer on cause and fruit being in one assembly — 「問：何故因與果同會者？答：計行應別。今但為顯法依人弘，故同一會不分別也。」 tr. “Question: why are cause and fruit in one and the same assembly? Answer: reckoning by practice they ought to be separate. But here, simply in order to display that the Dharma is spread abroad in reliance upon a person, they are in one and the same assembly and are not divided.” 〔T35n1732 0025b19〕
His citation of the Vinaya master Daguang's determination — 〔T35n1732 0025b16〕「四釋文者，依大光律師云：「前會普賢承力說淨土依果，此下明因行。」〔T35n1732 0025b17〕此意從會判故也，此為前會果廣而因略，此會因廣而果略故爾也。」 tr. “Fourth, explaining the text: relying upon the Vinaya master Daguang, who says, ‘In the earlier assembly Samantabhadra, sustained by power, expounded the dependent fruit of the pure land; from here on the causal practice is clarified.’ This intent determines it from the assembly; it is so because in the earlier assembly the fruit is expansive and the cause concise, and in this assembly the cause is expansive and the fruit concise.”
The fourfold division of the introduction, and the extended division into eight — 「序文分四：初明住處及佛德、二「與十佛國土」下辨所被機及其助化、三「諸菩薩作是念」下明欲諮請、四「爾時世尊」下辨集餘方新眾以發起。今約長分為定。何者？長分為八」 tr. “The text of the introduction divides into four: first, clarifying the dwelling-place and the Buddha's virtues; second, from ‘together with buddha-lands to the number of ten’ onward, discerning the capacities that are reached and those who assist in the transformation; third, from ‘the bodhisattvas thought in this way’ onward, clarifying that they wished to consult and request; fourth, from ‘at that time the World-Honored One’ onward, discerning the gathering of the new multitudes from the other quarters, whereby the matter is set in motion. Now the extended division is taken as settled. Why? Because the extended division is into eight” 〔T35n1732 0025b26〕
The threefold division of the names in the three-thousandfold world — 「答文分三：一明此三千大千界名號不同、二「有密訓」下明餘三千界。三「如是東方」下廣解盡界名號也。」 tr. “The text of the answer divides into three: first, clarifying that the names in this three-thousandfold great-thousand world-system are severally different; second, from ‘there is Secret Instruction’ onward, clarifying the other three-thousandfold worlds; third, from ‘thus in the east’ onward, explaining at length the names throughout all the worlds.” 〔T35n1732 0026b05〕
Why the zenith and the nadir are taken — 「此既明一佛土名，何以取上下者，此為上下亦無方傍亦無際，以顯教圓也。」 tr. “Since this clarifies the names within one buddha-land, why are the zenith and nadir taken? It is because above and below there is likewise no quarter, and sideways there is likewise no limit, and thereby the perfection of the teaching is displayed.” 〔T35n1732 0026b06〕
Li Tongxuan, Xin Huayan jing lun T36n1739
The outline of six chapters that complete faith — 「從此品至〈賢首品〉，是第三長科文中以果成信，信自己心之是佛分。於此一段之中，約有六法以成自心佛果，以令信者入佛果故。」 tr. “From this chapter to the chapter ‘Foremost in Worthiness’ is, within the third extended outline of the text, the part in which faith is established by way of the fruit — faith that one's own mind is itself a buddha. Within this one segment there are, in brief, six dharmas by which the buddha-fruit of one's own mind is completed, so as to cause one who has faith to enter the buddha-fruit.” 〔T36n1739 0808a11〕
The matching of the first assembly and the second — 「為明初會是舉佛果勸修，信諸佛所得。此第二會以果成信，信自心是佛，與果佛不異故，至文方明。」 tr. “It is to clarify that the first assembly raises up the buddha-fruit so as to urge cultivation — faith in what the buddhas have obtained. This second assembly establishes faith by way of the fruit — faith that one's own mind is a buddha, since it is not different from the Buddha of the fruit; this is clarified when we come to the text.” 〔T36n1739 0808b11〕
Recorded, with no adjudication: the divergences of the four houses upon this chapter — (1) the assignment of common and particular to name and title (Chengguan and Fazang make the name particular and the title common; Zhiyan makes the name common and the title particular); (2) the number of explanations of the name of the assembly (Chengguan's three explanations · Fazang's five meanings · Zhiyan's two meanings); (3) the setting up of the tenet of the chapter (Chengguan's 「顯佛名號周遍為宗」 tr. “to make manifest that the Buddha's names pervade everywhere is the tenet” 〔T35n1735 0588b09〕 · Zhiyan's 「化悲德自在相為宗，亦可是佛國海為宗」 tr. “the aspect of mastery in the virtue of compassionate transformation is the tenet; it may also be said that the ocean of buddha-lands is the tenet” 〔T35n1732 0025b15〕); (4) the interpretation of 「瑿羅跋那」 tr. “Yiluobana” (Chengguan takes mastery in the perfect voice · Fazang takes the king's grove, the place of birth); (5) the two recensions of the name in the nadir (the Tang 「帝釋弓」 tr. “Śakra's Bow” · the Jin 「法命主」 tr. “Lord of the Dharma-Command,” both preserved by Chengguan); (6) the counting of the clauses of the question passage (Chengguan's fifty clauses and forty questions, which does not tally with the actual count in the present base text) — one meaning with two tenets, both recorded without adjudication; the choice belongs to Shi Huijing.
VII. Cross-Reading and Lineage
- The connection with the chapters before and after — this chapter carries on from “Vairocana,” chapter 6, of the first assembly, and is followed by “The Four Noble Truths,” chapter 8. Chengguan connects the three chapters to the Buddha's acts of body, of speech, and of mind 〔T35n1735 0592a18〕; Zhiyan's connection is the same 〔T35n1732 0025b21〕; Li Tongxuan, for his part, gathers six chapters (“The Names,” “The Four Noble Truths,” “Awakening by Light,” “Bodhisattvas Ask for Clarification,” “Pure Conduct,” “Foremost in Worthiness”) into a single part, 「以果成信」 tr. “establishing faith by way of the fruit” 〔T36n1739 0808a11〕.
- Answering the questions of the first assembly — Chengguan: 「又遠答前名號海問故。」 tr. “Moreover, it answers from afar the earlier question about the ocean of names.” 〔T35n1735 0588a14〕; of the forty questions of the portion of request, 「後二十句全同」 tr. “the latter twenty clauses are wholly the same” as the questions of the first assembly 〔T35n1735 0589a26〕.
- The connection with “The Four Noble Truths” — Chengguan says, upon the section of extension by kind, 「準〈四諦品〉更有舉此例餘十方，亦如娑婆互為主伴。」 tr. “Judging by the chapter ‘The Four Noble Truths,’ there is a further raising of this as an example for the other ten directions, likewise as Sahā serves as principal and companion.” 〔T35n1735 0592c21〕 — the extension by kind to the ten directions in this chapter is of one and the same pattern with the extension to the other ten directions in the chapter that follows.
- The connection with “Ascending to the Tuṣita Heaven” — of the ten clauses of the Buddha's virtues in the introductory portion, Chengguan says 「準第八會初及《深密經》等，皆說佛有二十一種功德，〈升兜率品〉當廣明之。今文有初十句，亦略釋耳。」 tr. “Judging by the beginning of the eighth assembly and by the Saṃdhinirmocana and the rest, all expound that a buddha has twenty-one kinds of merit, and the chapter ‘Ascending to the Tuṣita Heaven’ will clarify them at length. The present text has the first ten clauses, and this is but a concise explanation.” 〔T35n1735 0588c17〕.
- The connection with “The Manifestation of the Tathāgata” — as to the explanation of the chapter's name, Chengguan says 「三品名，〈如來現相品〉已釋。」 tr. “Third, the name of the chapter: it has already been explained in the chapter ‘The Manifestation of the Tathāgata.’” 〔T35n1735 0588a22〕 — the meaning of the names was established in the earlier chapter, and this chapter expands it.
- The connection with “The Appearing of the Tathāgata” — Li Tongxuan runs the cause and fruit of the two practices of Mañjuśrī and Samantabhadra through from this chapter to “The Appearing of the Tathāgata” — 「明從此品至〈出現品〉文殊普賢二行因果，信心者修行位滿體用徹故」 tr. “clarifying that from this chapter to the chapter ‘The Appearing’ is the cause and fruit of the two practices of Mañjuśrī and Samantabhadra, since for one who has the mind of faith the station of practice is fulfilled and substance and function penetrate through” 〔T36n1739 0817c01〕.
- Citations of treatises — Chengguan cites a treatise to verify the mutual dependence of cause and fruit, saying 〔T35n1735 0589b12〕「故論云「多聞熏習，無不從此法身流，無不還證此法身。」〔T35n1735 0589b12〕即其義也。」 tr. “Therefore the treatise says, ‘The perfuming of much learning — there is nothing that does not flow forth from this dharma-body, and nothing that does not return and realize this dharma-body’; and that is precisely the meaning here.”; he also cites the second fascicle of the Zhi lun to explain the surname Gautama 〔T35n1735 0592b13〕; and Fazang cites the Sūtra of the Compassionate Flower to explain Sahā 〔T35n1733 0171a25〕.
- 〔not found〕 — in the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Shi xuan men T45n1868 · the Fajie xuanjing T45n1883 · the Wangjin huanyuan guan T45n1876 · and the Qixin lun yiji T44n1846, all five works, 「如來名號」 tr. “the names of the Tathāgata” is not met with; recorded as absent. For this chapter there is no separately circulating treatise citing the scripture for explanation (unlike the chapter “The Ten Grounds,” which has the Shidi jing lun (the Treatise on the Ten Grounds Sūtra)); recorded as absent. In the chapter “The Appearing of the Tathāgata,” 「如來名號」 tr. “the names of the Tathāgata” is not met with; the scenes of the two chapters are different, and this is no defect; recorded as absent.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text) — “The Names of the Tathāgata,” chapter 7, begins at 〔T10n0279 0057c22〕 (the same passage that opens fascicle twelve) and ends before the title of the following chapter, “The Four Noble Truths,” chapter 8, at 〔0060a13〕. The introductory portion 0057c23 · the bodhisattvas' questions in thought 0058a02 · the World-Honored One manifests spiritual powers and the ten directions gather 0058a18 (east 0058a19 · south 0058a23 · west 0058a27 · north 0058b02 · northeast 0058b06 · southeast 0058b11 · southwest 0058b15 · northwest 0058b19 · nadir 0058b23 · zenith 0058b27) · Mañjuśrī, sustained by power, gives the general praise 0058c03 · the general indication of bodies and names of every kind 0058c10 · this continent of the four continents 0058c14 · east, Good Protection 0058c18 · south, Hard to Endure 0058c23 · west, Intimate Wisdom 0058c28 · north, Having Lions 0059a04 · northeast, Wondrous Contemplation 0059a09 · southeast, Joy and Delight 0059a14 · southwest, Exceedingly Firm 0059a19 · northwest, Wondrous Ground 0059a24 · nadir, Flaming Wisdom 0059a29 · zenith, Upholding the Ground 0059b05 · the general conclusion of the hundred koṭis for Sahā 0059b10 · east of Sahā, Secret Instruction 0059b12 · south, Abundant Overflow 0059b17 · west, Free of Stain 0059b20 · north, Abundant Delight 0059b25 · northeast, Gathering In 0059c01 · southeast, Bountiful Benefit 0059c07 · southwest, Few and Sparse 0059c12 · northwest, Joy 0059c18 · nadir, Gate-Bolt 0059c23 · zenith, Resounding Sound 0059c29 · the extension by kind to all 0060a05 · the explanation of the reason for the differences 0060a08.
- Buddhabhadra T278 (the Jin translation, the principal witness collated) — “The Names of the Tathāgata,” chapter 3, begins at 〔T09n0278 0418a25〕 and ends before the title of the following chapter, “The Four Truths,” chapter 4, at 〔0420b05〕. The introductory portion 0418a26 · the bodhisattvas' questions in thought 0418b05 · the manifesting of spiritual powers and the gathering from the ten directions 0418b18 (east 0418b19 · south 0418b23 · west 0418b27 · north 0418c02 · northeast 0418c06 · southeast 0418c10 · southwest 0418c14 · northwest 0418c18) · the northwest world Contentment 0420a12 · nadir, Free of Morsel-Food 0420a17 · zenith, Sound of Liberation 0420a22 · the extension 0420a26 · the explanation of the reason 0420b02. The sixty-fascicle text has no tier of four continents.
- Chengguan, Huayan jing shu T35n1735 — the commentary on “The Names of the Tathāgata” begins at 0588a06 (five gates of distinction 0588a08 · the coming of the assembly 0588a10 · the coming of the chapter 0588a12 · the name of the part 0588a15 · three explanations of the name of the assembly 0588a18 · common and particular in the name of the chapter 0588a23 · the tenet of the part 0588a27 · the tenet of the assembly 0588a28 · faith in what Dharma-gate 0588b05 · the tenet of the chapter 0588b09 · the five rounds of question and answer 0588b11 · why he does not enter concentration 0588b20 · the four cases of expounding the Dharma 0588b22 · the fifth, explaining the text 0588c03 · the one assembly divides into three 0588c08 · the introductory portion into three 0588c10 · the place of the exposition 0588c12 · his wondrous awakening fulfilled in every part 0588c20 · the two courses forever cut off 0588c24 · the fullness of those who assist 0589a04 · the two senses of one birth 0589a07 · universally and well contemplating 0589a12 · the portion of request into two 0589a23 · fifty clauses and forty questions 0589a24 · the great division into two 0589b13 · the interlacing of the questions on the dependent and the direct 0589b20 · the three divisions of raising an example and requesting 0589c02 · the separate display by gates, the three chapters matched to the three kinds of act 0592a18 · the sage has no name 0592a24 · the section on the names divides into four 0592a27 · within the first, three divisions 0592b01 · raising up the four continents 0592b03 · the explanation of the ten names of this continent 0592b06 · the citation of the Zhi lun 0592b13 · Cutting Off Discourse in the east 0592b20 · Yiluobana 0592b23 · the simile of the blazing fire 0592b25 · the question and answer on four continents above and below 0592b26 · the five senses of changing and not changing 0592c03 · the general conclusion for Sahā 0592c09 · the collation of Secret Instruction's having only nine 0592c11 · Śakra's Bow 0592c16 · the extension by kind to all 0592c20 · the explanation of the reason for the differences 0592c22) and ends before 0592c29.
- Fazang, Tanxuan ji T35n1733 — “The Names,” chapter 3, begins at 0166c07 (four gates of distinction 0166c08 · the name of the part 0166c09 · five meanings in the name of the assembly 0166c13 · the name of the chapter 0166c25 · the threefold reason for its coming 0166c29 · the earlier assembly and the later 0167a08 · the dependent first and the direct after 0167a10 · the interfusing of the One Vehicle and the three vehicles 0171a23 · the explanation of Sahā 0171a24 · Ināpana 0171a28 · the threefold explanation of the reason for the differences 0171b01 · the five clauses of bestowing transformation 0171b05 · the intent of the transformation 0171b11) and ends before 0171b13.
- Zhiyan, Souxuan ji T35n1732 — “The Names of the Tathāgata in the Hall of Universal Light,” chapter 3, begins at 0025b05 (four gates 0025b06 · the name of the place and the name of the chapter 0025b07 · the twofold reason for its coming 0025b09 · the tenet and substance, person and dharma 0025b12 · the tenet of the chapter 0025b15 · the citation of the Vinaya master Daguang 0025b16 · the question and answer on cause and fruit in one assembly 0025b19 · the three chapters and the three kinds of act 0025b21 · the great division into two 0025b25 · the fourfold division of the introduction 0025b26 · the extended division into eight 0025c01 · Mañjuśrī as wondrous wisdom 0026a23 · this text has four parts 0026a24 · the expanded text divides into two 0026b02 · the text of the answer divides into three 0026b03 · why the zenith and the nadir are taken 0026b06).
- Li Tongxuan, Xin Huayan jing lun T36n1739 — “The Names of the Tathāgata,” chapter 7, begins at 0808a10 (six dharmas completing faith 0808a12 · the chapter “The Names of the Buddha” 0808a14 · the chapter “The Four Noble Truths” 0808a16 · the chapter “Awakening by Light” 0808a18 · the chapter “Bodhisattvas Ask for Clarification” 0808a29 · the chapter “Pure Conduct” 0808b01 · the chapter “Foremost in Worthiness” 0808b04 · the ten wisdom-Tathāgatas and the ten bodhisattvas whose names end in “Head” 0808b06 · the essential nature of a name is of itself liberated 0808b13 · three gates of distinction 0808b18 · why he does not expound it himself 0817b22 · the two causes of Mañjuśrī and Samantabhadra 0817b25 · through to the chapter “The Appearing” 0817c01) and ends before 0817c05.
- Variant readings: within the range of T279 covered by this unit, 〔0057c22〕–〔0060a12〕, the Taishō base text carries 8 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0058a23〕結跏【大】｜結加【宮】 · 〔0058b03〕薝【大】｜瞻【宋】【宮】【聖】 · 〔0058b04〕曰【大】｜無此字【宋】【宮】／無此字【南藏】（明註曰無南藏曰字） · 〔0058b24〕玻瓈【大】｜頗梨【宋】【聖】 · 〔0058c21〕雲【大】｜聖【聖】 · 〔0059a20〕王【大】｜主【聖】 · 〔0059c10〕言辭【大】｜言詞【宮】 · 〔0059c14〕辭【大】｜詞【聖】【宮】. The interlinear notes (phonetic glosses and collation notes) were stripped and recorded at the level of the original-text layer; the original-text layer carries no
□lacuna marks. In the base text’s name 「關𨷲」 tr. “Gate-Bolt”, the second graph is a CBETA-coined character, recorded by the standard graph of the running text. - A further note upon the variant readings: 3 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0059b06〕如【CB】【麗-CB】【磧-CB】｜名【大】 · 〔0059b14〕意，或名：聞慧【CB】｜意【大】／意或名聞慧【明】【宮】 · 〔0059b18〕意，或名：無……：大自在（凡41字）【CB】｜意【大】／意或名無上尊……名大自在（凡41字）【元】【明】【宮】.
- The actual count of names — eleven sections for the four continents and ten sections for the ten directions neighboring Sahā, twenty-one sections in all; each section lists ten names, save only the world Joy in the northwest of Sahā, which lists eleven. The closing number of every section among the four continents is 「其數十千」 tr. “ten thousand in their number”, and the closing number of every section in the neighborhood of Sahā is 「百億萬種種名號」 tr. “names of every kind to the number of a hundred koṭis of myriads”.