華嚴經 品二十七 十定品 · 第五 知過去莊嚴藏大三昧Avataṃsaka Sūtra · The Ten Samādhis · The Fifth, the Great Samādhi of the Treasury of Knowing the Adornments of the Past
知道了全部的過去，卻一步也沒有回頭。
這一定叫『知過去莊嚴藏』。菩薩所知的不是一堆往事，是一張重重相攝的網——劫之中有剎，剎之中有劫；劫之中有諸佛出現，出現之中有說法，說法之中有眾生的心之所樂，心樂之中有根，根之中有調伏，調伏之中有壽命與年歲。知一事，即牽動全部。
這個定又名『過去清淨藏』。經文說它「於一念中」能入百劫、千劫，直到「不可說不可說劫」——劫量往上加到語言認輸，而那一念仍舊只是一念。
最要緊的是八個字：「不滅現在，不緣過去。」澄觀釋得極準：不滅現在，是不捨；不緣過去，是不取。知過去而心不沉到往昔裡，明白而念不黏著——回顧之法的準繩，就在這裡。
出定的那一刻，「無間則得」十種灌頂法。像歌羅邏初入胎藏，一念之間識就託生了。證得從來不是慢慢地變好，是備至而後一時。
He has come to know the whole of the past, and he has not turned back a single step.
This samādhi is called ‘the treasury of knowing the adornments of the past.’ What the bodhisattva knows is not a heap of bygone events; it is a net whose meshes take one another in, layer within layer — within the kalpas there are the lands, and within the lands there are the kalpas; within the kalpas there is the appearing of the buddhas, within that appearing there is the preaching of the Dharma, within the preaching there is what the minds of beings delight in, within that delight there are the faculties, within the faculties there is the taming, within the taming there are the life-spans and the count of the years. Know one thing, and the whole is drawn along with it.
This concentration has a second name too: ‘the Pure Treasury of the Past.’ The sūtra says that “within a single thought-moment” it can enter a hundred kalpas, a thousand kalpas, on to “unspeakably unspeakable kalpas” — the measures of kalpas are piled upward until language concedes defeat, and that one thought-moment is still only one thought-moment.
The weightiest words are eight: “he does not extinguish the present, he does not take the past as object.” Chengguan glosses them with great exactness: not extinguishing the present is not abandoning; not taking the past as object is not grasping. To know the past and yet not let the mind sink down into former days, to be clear and yet not let the thought stick fast — the measuring-line for every dharma of looking back lies just here.
At the moment of rising from the concentration, “with no interval between” he gains the ten dharmas of consecration. It is like the kalala first entering the womb: in a single thought-moment consciousness takes up its birth. Realization was never a slow getting better; it is a being fully prepared, and then all at once.
〔T10 0215〕 「佛子！云何為菩薩摩訶薩知過去莊嚴藏三昧？佛子！此菩薩摩訶薩能知過去諸佛出現，所謂：劫次第中諸剎次第，剎次第中諸劫次第，劫次第中諸佛出現次第，佛出現次第中說法次第，說法次第中諸心樂次第，心樂次第中諸根次第，根次第中調伏次第，調伏次第中諸佛壽命次第，壽命次第中知億那由他年歲數量次第。佛子！此菩薩摩訶薩得如是無邊次第智故，則知過去諸佛，則知過去諸剎，則知過去諸法門，則知過去諸劫，則知過去諸法，則知過去諸心，則知過去諸解，則知過去諸眾生，則知過去諸煩惱，則知過去諸儀式，則知過去諸清淨。佛子！此三昧名：過去清淨藏，於一念中，能入百劫，能入千劫，能入百千劫，能入百千億那由他劫，能入無數劫，能入無量劫，能入無邊劫，能入無等劫，能入不可數劫，能入不可稱劫，能入不可思劫，能入不可量劫，能入不可說劫，能入不可說不可說劫。佛子！彼菩薩摩訶薩入此三昧，不滅現在，不緣過去。佛子！彼菩薩摩訶薩從此三昧起，於如來所受十種不可思議灌頂法，亦得、亦清淨、亦成就、亦入、亦證、亦滿、亦持，平等了知三輪清淨。何等為十？一者辯不違義，二者說法無盡，三者訓辭無失，四者樂說不斷，五者心無恐畏，六者語必誠實，七者眾生所依，八者救脫三界，九者善根最勝，十者調御妙法。佛子！此是十種灌頂法。若菩薩入此三昧，從三昧起，無間則得。如歌羅邏入胎藏時，於一念間識則託生；菩薩摩訶薩亦復如是，從此定起，於如來所，一念則得此十種法。佛子！是名菩薩摩訶薩第五知過去莊嚴藏大三昧善巧智。
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.
起問：什麼叫知過去莊嚴藏三昧
「佛子！什麼叫作菩薩摩訶薩（大菩薩）的『知過去莊嚴藏三昧』呢？
對境辨智：能知過去諸佛出現的重重次第
「佛子！這位菩薩摩訶薩能夠知道過去諸佛的出現，也就是說——在一重一重的劫（極長的時量）的次第之中，知道一重一重佛剎（世界）的次第；在一重一重佛剎的次第之中，知道一重一重劫的次第；在劫的次第之中，知道諸佛出現的次第；在佛出現的次第之中，知道說法的次第；在說法的次第之中，知道眾生種種心之所樂的次第；在心樂的次第之中，知道眾生諸根（根性利鈍）的次第；在根的次第之中，知道調伏（教化令熟）的次第；在調伏的次第之中，知道諸佛壽命的次第；在壽命的次第之中，知道那億那由他（那由他是極大的數名）年歲數量的次第。
正顯智知：得無邊次第智，則知過去十一事
「佛子！這位菩薩摩訶薩得到了這樣無邊的次第智的緣故，就知道過去的一切諸佛，就知道過去的一切佛剎，就知道過去的一切法門，就知道過去的一切劫，就知道過去的一切法，就知道過去的一切心，就知道過去的一切解（種種理解），就知道過去的一切眾生，就知道過去的一切煩惱，就知道過去的一切儀式（軌則威儀），就知道過去的一切清淨。
三昧命名與所知時分：名過去清淨藏，一念中能入十四重劫
「佛子！這個三昧（定）名叫『過去清淨藏』——在一念之間，就能入百劫，能入千劫，能入百千劫，能入百千億那由他劫，能入無數劫，能入無量劫，能入無邊劫，能入無等劫，能入不可數劫，能入不可稱劫，能入不可思劫，能入不可量劫，能入不可說劫，能入不可說不可說劫。
顯知相狀：不滅現在，不緣過去
「佛子！那位菩薩摩訶薩入這個三昧，不滅去現在，也不攀緣過去。
出定獲益：於如來所受十種不可思議灌頂法
「佛子！那位菩薩摩訶薩從這個三昧起來的時候，在如來那裡領受十種不可思議的灌頂法（如受灌頂而紹佛位之法）——也得到了，也清淨了，也成就了，也入了，也證了，也圓滿了，也任持不失了，並且平等地了知三輪清淨。
徵列其名：十種灌頂法
「是哪十種呢？第一，辯說不違背義理；第二，說法沒有窮盡；第三，訓誨的辭句沒有差失；第四，樂於為人說法而不間斷；第五，心中沒有恐懼怖畏；第六，言語必定誠實；第七，能作眾生的依止；第八，能救度眾生脫離三界（欲界·色界·無色界）；第九，善根最為殊勝；第十，能以妙法調御眾生。
結得速疾：法·喻·合
「佛子！這就是那十種灌頂法。如果菩薩入這個三昧，從三昧中起來，中間沒有間隔就得到了。就好像歌羅邏（初受胎時如薄酪的胚位）入胎藏的時候，在一念之間識就託生了；菩薩摩訶薩也正是這樣，從這個定中起來，在如來那裡，一念之間就得到這十種法。
結名：第五知過去莊嚴藏大三昧善巧智
「佛子！這就叫作菩薩摩訶薩的第五個『知過去莊嚴藏大三昧』的善巧智。」
The Question Raised: What Is Called the Samādhi of the Treasury of Knowing the Adornments of the Past
“Sons of the Buddha! What is called the bodhisattva-mahāsattva’s (the great bodhisattva’s) ‘samādhi of the treasury of knowing the adornments of the past’?
Discerning Wisdom in Facing the Object: He Can Know the Sequence upon Sequence of the Appearing of the Buddhas of the Past
“Sons of the Buddha! This bodhisattva-mahāsattva is able to know the appearing of the buddhas of the past — that is to say: within the sequence of kalpa upon kalpa (a kalpa being an exceedingly long measure of time) he knows the sequence of buddha-land upon buddha-land (a buddha-land being a world); within the sequence of buddha-land upon buddha-land he knows the sequence of kalpa upon kalpa; within the sequence of the kalpas he knows the sequence of the appearing of the buddhas; within the sequence of the appearing of the buddhas he knows the sequence of their preaching of the Dharma; within the sequence of the preaching of the Dharma he knows the sequence of all that the minds of sentient beings delight in; within the sequence of what the mind delights in he knows the sequence of the faculties of sentient beings (their faculties being keen or dull by nature); within the sequence of the faculties he knows the sequence of the taming (the teaching and transforming that brings them to ripeness); within the sequence of the taming he knows the sequence of the life-spans of the buddhas; within the sequence of the life-spans he knows the sequence of the number and measure of those koṭis of nayutas of years (a nayuta being the name of an exceedingly great number).
Directly Showing Forth What the Wisdom Knows: Gaining the Boundless Wisdom of Sequence, He Knows the Eleven Things of the Past
“Sons of the Buddha! Because this bodhisattva-mahāsattva has gained a wisdom of sequence thus boundless, he knows all the buddhas of the past, he knows all the buddha-lands of the past, he knows all the Dharma-gates of the past, he knows all the kalpas of the past, he knows all the dharmas of the past, he knows all the minds of the past, he knows all the understandings of the past (the many kinds of understanding), he knows all the sentient beings of the past, he knows all the afflictions of the past, he knows all the observances of the past (their rules and dignified bearing), he knows all the purity of the past.
The Naming of the Samādhi and the Time-Span That Is Known: It Is Named the Pure Treasury of the Past, and in One Thought-Moment It Can Enter Fourteen Layers of Kalpas
“Sons of the Buddha! This samādhi (this concentration) is named ‘the Pure Treasury of the Past’ — within a single thought-moment it can enter a hundred kalpas, it can enter a thousand kalpas, it can enter a hundred thousand kalpas, it can enter a hundred thousand koṭis of nayutas of kalpas, it can enter numberless kalpas, it can enter measureless kalpas, it can enter boundless kalpas, it can enter unequalled kalpas, it can enter uncountable kalpas, it can enter unnameable kalpas, it can enter unthinkable kalpas, it can enter immeasurable kalpas, it can enter unspeakable kalpas, it can enter unspeakably unspeakable kalpas.
Showing Forth the Character of This Knowing: He Does Not Extinguish the Present, He Does Not Take the Past as Object
“Sons of the Buddha! When that bodhisattva-mahāsattva enters this samādhi, he does not extinguish the present, and neither does he take the past as the object he reaches after.
The Benefit Gained on Rising from Samādhi: In the Presence of the Tathāgata He Receives Ten Inconceivable Dharmas of Consecration
“Sons of the Buddha! When that bodhisattva-mahāsattva rises from this samādhi, in the presence of the Tathāgata he receives ten kinds of inconceivable dharmas of consecration (dharmas that succeed to a buddha’s station, as an heir succeeds by receiving consecration) — and he gains them, and he makes them pure, and he brings them to accomplishment, and he enters them, and he realizes them, and he fulfills them, and he holds them fast without losing them, and with even-mindedness he fully knows the purity of the three wheels.
Calling Forth and Listing Their Names: The Ten Dharmas of Consecration
“Which are the ten? First, his discourse does not go against the meaning; second, his preaching of the Dharma has no exhausting; third, his words of instruction are without fault; fourth, he delights in preaching without break; fifth, in his mind there is neither dread nor fear; sixth, his speech is unfailingly truthful; seventh, he is that upon which sentient beings rely; eighth, he rescues sentient beings and sets them free from the three realms (the realm of desire · the realm of form · the formless realm); ninth, his roots of goodness are the most surpassing; tenth, he tames and guides sentient beings with the wondrous Dharma.
Concluding with the Swiftness of the Gaining: Dharma · Simile · Joining
“Sons of the Buddha! These are the ten dharmas of consecration. If a bodhisattva enters this samādhi and then rises from the samādhi, he gains them with no interval between. It is just as when the kalala (at the first receiving of conception, the embryonic stage that is like thin curd) enters the womb: in a single thought-moment consciousness takes up its birth there. So it is with the bodhisattva-mahāsattva too: rising from this concentration, in the presence of the Tathāgata, in a single thought-moment he gains these ten dharmas.
The Concluding Name: The Skillful Wisdom of the Fifth Great Samādhi of the Treasury of Knowing the Adornments of the Past
“Sons of the Buddha! This is what is called the bodhisattva-mahāsattva’s skillful wisdom of the fifth great samādhi of the treasury of knowing the adornments of the past.”
這一定要回答的問題
十大三昧一定一問，每一定都由普賢菩薩自設一問而後自答。第五定的問句是「云何為菩薩摩訶薩知過去莊嚴藏三昧」——問的是『什麼叫作』，不是『怎麼修成』。所以底下一整段所說的，是這個定的相，不是它的階次。
定名要先讀開。「知過去」是所知之境：不是回憶自己的往事，是知一切諸佛出現於過去的整個歷程。李通玄釋此名以「嚴自心根本智」為藏義；澄觀本段無釋名門——名義之訓，並錄不強解。「三昧」是所住之體：知而不出定，故名為定。
最容易讀錯的地方在這裡——聽見「知過去」，人就想成一種宿命通式的追憶，於是這一定變成神通的展示。但全段的落處，一句也不在「憶」上，而在下文「不緣過去」的那個不攀緣的心。落到用處：讀華嚴的知見段，第一步永遠是問『這知所顯的是什麼定境』，而不是問『他知道了多少事』。
對境辨智：一重次第套著一重次第
第一科，澄觀《疏》科為『對境辨智』。經文說這位菩薩「能知過去諸佛出現」，接著鋪出一串頂針式的句子：劫的次第之中有剎的次第，剎的次第之中又有劫的次第；劫的次第之中有諸佛出現的次第，佛出現之中有說法，說法之中有心樂，心樂之中有諸根，諸根之中有調伏，調伏之中有諸佛壽命，壽命之中有那億那由他年歲數量。
要問的是：為什麼要這樣一重套一重地說？
因為所知的不是一堆孤立的事實，是一張互相含攝的網。時間裡有處所，處所裡又有時間；佛的出現不是憑空一件事，它繫在說法上，說法繫在眾生的心之所樂上，心樂繫在根性上，根性繫在調伏的時節上。知一事即牽動全部。
須排一個誤解：這不是說菩薩把過去的事一件一件背下來了。經文說的是「次第」——所知的是條理，不是條目。落到用處：讀華嚴的重重相攝，眼睛要放在『之中』二字上；能看見一項之中含著另一項，才算讀進去了。
正顯智知：得了無邊次第智，過去便全在眼前
第二科，澄觀《疏》科為『正顯智知』，並判這一串所知「皆是過去藏中之法」。經文說「此菩薩摩訶薩得如是無邊次第智故」，然後用同一個句式排下去：則知過去諸佛·諸剎·諸法門·諸劫·諸法·諸心·諸解·諸眾生·諸煩惱·諸儀式·諸清淨。
先問：這一串與上一科的次第句是什麼關係？
關鍵在「故」字。上一科說的是能知之智怎麼成立——由重重次第而成無邊次第智；這一科說的是智成之後所知的範圍。前者是門，後者是門開之後的滿目。所以這裡不必再說「次第」，只反覆說「則知」，一個「則」字表示的是水到渠成，不是另起一番功夫。
須排一誤：不要把這十一項當作十一個學科，以為要一項一項去學。經文的意思正相反——智一得而諸知俱得。落到用處：修學上真正該問的不是『我還有哪一項不知道』，而是『那個能知的智，我立住了沒有』。
三昧命名與所知時分：一念之中容得下十四重劫
第三科，澄觀《疏》科為『所知時分』，並數其為「有十四重」，說這是在解釋「過去」二字的意思。經文先給這個定另立一名——「此三昧名：過去清淨藏」；接著說「於一念中」，能入百劫·千劫·百千劫·百千億那由他劫，無數·無量·無邊·無等，不可數·不可稱·不可思·不可量·不可說，直到「能入不可說不可說劫」。
要問的是：為什麼要把劫量鋪到語言說不下去為止？
因為這一串的重心不在劫，在前面那三個字：「於一念中」。劫量愈往上加，一念之能容就愈顯；加到「不可說不可說」，語言自己認輸，而那一念仍舊只是一念。這是華嚴以鋪陳作顯發的手法。
須排一誤：這不是說菩薩入定入得很久。經文說的是入劫，不是住劫——能入者是一念之智，所入者是無量之時。落到用處：讀到這種層累遞增的長串，不要跳；跳過去的人，得不到那個「一念」的分量。
顯知相狀：不滅現在，不緣過去
第四科，澄觀《疏》科為『顯知相狀』。經文只有兩句八字：「不滅現在，不緣過去」。澄觀釋此云——「不滅現在者，不捨也。不緣過去者，不取也」，並申明其意說：這只是就過去這一門而言，顯示菩薩之知並不是有取有捨地去攀緣。
先問：既然這一定專知過去，為什麼要說「不滅現在」？
因為知過去最容易犯的病，就是把現在丟掉——心一旦沉到往昔裡，眼前這一念便暗了。經文先堵這一漏：入此定而現在不滅，是不捨。再說「不緣過去」：知過去而不攀著過去，是不取。一句遮捨、一句遮取，合起來正顯此知非取捨之知。
須排一誤：「不緣過去」不等於不知道過去。整段從頭到此都在說知，怎麼會忽然變成不知。所遮的是「緣」——那個黏著攀附的動作，不是那個明白。落到用處：這八個字是檢驗一切追溯性修法的準繩——回顧而心不沉，明白而念不黏，才是這裡說的定。
出定獲益：從定起時受十種灌頂法
第五科，澄觀《疏》科為『出定獲益』，並開為三分：初舉數辨相，二徵列其名，三結得速疾。這一段是初分。經文說菩薩「從此三昧起，於如來所受十種不可思議灌頂法」，接著連下七個「亦」字——亦得·亦清淨·亦成就·亦入·亦證·亦滿·亦持，末後說「平等了知三輪清淨」。
先問：為什麼要連說這麼多動詞？
澄觀釋此，判初句「受灌頂法」為總，說這是「位終成果」的意思；其餘各句為別，逐一配屬為屬己·淨障·究竟·始入·正證·終滿·持令不失·無知而知，而以「淨三輪」總該前面諸句。可見這一串不是同義反覆，是把「得」這件事拆開來看：得而屬己·得而障淨·得而究竟·得而能入能證·得而圓滿能持——一項不缺，才叫真得。
須排一誤：不要把「灌頂」讀成一場儀式。落到用處：檢驗所謂的『得法』，就照這一串逐項問下去——是否屬己？是否淨障？是否持而不失？有一項答不上，那個得就還不牢。
至於末句的「三輪清淨」，古德各有一解：澄觀約智而辨，說是「無能知所知及正知故」；李通玄則約用而辨，以神通·記心·正教為三輪。二解各依所約之門而立，並錄於此，不判。
徵列其名：十種灌頂法逐一
第五科之第二分，澄觀《疏》科為『徵列其名』。經文自設一問「何等為十」而後列出：辯不違義·說法無盡·訓辭無失·樂說不斷·心無恐畏·語必誠實·眾生所依·救脫三界·善根最勝·調御妙法。
要問的是：這十項有沒有次序可循？
澄觀判之曰：初四是四無礙辯；次二自利，所謂不畏深法·如言能行；次二利他，所謂為善者依·為惡者救；後二總明二利勝妙。依此判而讀，十項的骨架便顯出來了——先是說法的能力，次是自身的實地，再是對他人的承擔，末後總收其勝。
須排一誤：不要把這十項看成十種本事。前四項全繫在「義」上——辯不違義·說法無盡·訓辭無失·樂說不斷，說的是所說之法與義理不相違、不枯竭、不錯落、不中斷；第六項更直說「語必誠實」。可見這十法的根，是誠與義，不是辯才。
落到用處：一個人說法說得多不多，不是準；說得與義理違不違、說得誠不誠，才是準。
結得速疾：歌羅邏入胎，一念託生
第五科之第三分，澄觀《疏》科為『結得速疾』，並判其中有法·喻·合三節。法節是「若菩薩入此三昧，從三昧起，無間則得」；喻節是「如歌羅邏入胎藏時，於一念間識則託生」；合節是「菩薩摩訶薩亦復如是，從此定起，於如來所，一念則得此十種法」。
先問：歌羅邏是什麼？為什麼取這個喻？
歌羅邏，澄觀與李通玄同訓為「薄酪」——初受胎時那個尚未成形的胚位，李通玄並釋云「謂初受胎如薄酪」。取它作喻，眼目在「一念間」三字：識之託生沒有一段預備的過渡，緣一具足即在那一念。菩薩出定得法也是如此——「無間則得」，定與果之間沒有中隔。
須排一誤：這不是說得法很容易。喻所顯的是無間，不是不勞；前面整段的次第智·十四重劫·不取不捨，才是這一念之所以能無間的緣由。落到用處：真實的證得從來不是慢慢地變好，是備至而後一時；功夫在備，不在等。
結名：第五定之善巧智
末句：「佛子！是名菩薩摩訶薩第五知過去莊嚴藏大三昧善巧智。」與起問句首尾相扣，是十定各段共同的定式——起以「云何為」問，結以『是為／是名……善巧智』答（第十定結句異形，見考據）。
要留意結名比問名多了兩處。其一，問時名「知過去莊嚴藏三昧」，結時名「知過去莊嚴藏大三昧」，加一「大」字；其二，結末繫以「善巧智」三字。這三字是十定通篇的落腳處：所成就的不是定境本身，是於定得自在的那個智。
須排一誤：不可把「善巧」讀成手段之巧。經文一路所說，是次第重重而智唯一·劫量無盡而念唯一·知過去而不取不捨·出定而無間得法——能於這幾重之間無礙，才叫善巧。落到用處：讀完此段回頭看定名，「知過去」三字已經不再是往昔的追憶，而是這個智的別名。
承衍
本段古德之釋存二軌。澄觀《華嚴經疏》科此定為五——對境辨智·正顯智知·所知時分·顯知相狀·出定獲益，並誌前四科各以一「佛子」呼格起，五科與經文次第密合，本篇即依此科而講；第五科復開三分，初分十句逐句配屬，二分十名判為四無礙辯·自利·利他·總明二利勝妙，三分判為法喻合三節。李通玄《新華嚴經論》則立三門——釋名·體用·隨文釋義，以根本智為此定之體，以知劫剎次第之差別智為用。
二家於「歌羅邏」之訓詁同作「薄酪」；於「三輪清淨」則異：澄觀約智而辨，李通玄約用而辨，以神通·記心·正教為三輪。二解各依所約之門而立，並錄不判。
《隨疏演義鈔》於本段無獨立展開——鈔體例本擇要而釋，非疏漏，據實標闕。法藏《探玄記》與智儼《搜玄記》所疏皆六十華嚴，六十本無十定品，故無對文可誌。晉譯六十華嚴無十定品，本段無異譯可對勘；四十華嚴唯存末品，亦不涉。《十地經論》為十地品專釋，於本品無牒經。華嚴宗論之《五教章》《十玄門》《法界玄鏡》《還源觀》檢無直引本段之文，無承衍可繫，一併標闕。
The Question This Samādhi Must Answer
Each of the ten great samādhis has one question, and every one of them is a question Samantabhadra Bodhisattva sets himself and then answers himself. The question of the fifth samādhi is “What is the bodhisattva-mahāsattva’s samādhi of the treasury of knowing the adornments of the past?” — what is asked is ‘what is it called,’ not ‘how is it cultivated to completion.’ So the whole passage that follows sets out the character of this samādhi, not its stages.
The name of the samādhi has to be read open first. “Knowing the past” is the object known: it is not the recalling of one’s own bygone affairs, but the knowing of the entire course of the appearing of all the buddhas in the past. Li Tongxuan explains this name by taking as the sense of ‘treasury’ that one “adorns the fundamental wisdom of one’s own mind”; in this passage Chengguan has no rubric explaining the name — the training of name and meaning is recorded from both without forcing them into one. “Samādhi” is the substance dwelt in: he knows without coming out of the concentration, and so it is named a concentration.
Here is the place where it is easiest to read wrongly. Hearing “knowing the past,” one thinks of a recollection after the fashion of the penetration that knows former lives, and then this samādhi turns into a display of spiritual powers. But the whole passage comes to rest nowhere upon “remembering”; it rests upon that unreaching mind of the words below, “he does not take the past as object.” Brought down to use: when you read a passage on knowing and seeing in the Huayan, the first step is always to ask ‘what field of samādhi does this knowing show forth,’ and never to ask ‘how many things did he come to know.’
Discerning Wisdom in Facing the Object: One Sequence Fitted Inside Another
The first subdivision, which Chengguan’s Huayan jing shu names ‘discerning wisdom in facing the object.’ The sūtra says that this bodhisattva “is able to know the appearing of the buddhas of the past,” and then lays out a string of clauses linked head to tail: within the sequence of the kalpas there is the sequence of the lands, and within the sequence of the lands there is again the sequence of the kalpas; within the sequence of the kalpas there is the sequence of the appearing of the buddhas, within the appearing of the buddhas there is the preaching of the Dharma, within the preaching there is what the mind delights in, within that delight there are the faculties, within the faculties there is the taming, within the taming there are the life-spans of the buddhas, and within the life-spans there is the number and measure of those koṭis of nayutas of years.
The question to ask is: why must it be said in this way, one layer fitted inside another?
Because what is known is not a heap of isolated facts; it is a net whose meshes take one another in. Within time there is place, and within place there is again time; the appearing of a buddha is not one event standing on nothing — it is tied to the preaching of the Dharma, the preaching is tied to what the minds of beings delight in, that delight is tied to the sort of faculties they have, and the faculties are tied to the season of their taming. Know one thing, and the whole is drawn along with it.
One misunderstanding has to be cleared away: this is not saying that the bodhisattva has learned the events of the past by heart, one after another. What the sūtra speaks of is “sequence” — what is known is the ordering, not the items. Brought down to use: when you read the Huayan’s taking-in of layer within layer, the eye must be kept upon the two words “within which”; only when you can see one item holding another inside it have you read your way in.
Directly Showing Forth What the Wisdom Knows: The Boundless Wisdom of Sequence Gained, the Past Is Wholly Before the Eyes
The second subdivision, which Chengguan’s Huayan jing shu names ‘directly showing forth what the wisdom knows,’ judging this whole string of things known to be “all of them dharmas within the treasury of the past.” The sūtra says “because this bodhisattva-mahāsattva has gained a wisdom of sequence thus boundless,” and then runs down the list in one and the same clause-pattern: he knows the buddhas of the past · the lands · the Dharma-gates · the kalpas · the dharmas · the minds · the understandings · the sentient beings · the afflictions · the observances · the purity.
First the question: how does this string stand to the clauses of sequence in the subdivision before it?
Everything turns on the word “because.” The subdivision before said how the knowing wisdom comes to be established — by sequence within sequence it becomes the boundless wisdom of sequence; this subdivision says what falls within the scope of the knowing once the wisdom is established. The former is the gate; the latter is the whole prospect once the gate has opened. That is why there is no more need here to speak of “sequence,” but only to repeat “he knows”: the single word “then” marks a thing arrived at as water arrives at a channel, not another round of effort begun.
One misreading has to be cleared away: do not take these eleven items for eleven fields of study, as though each had to be learned in turn. The sūtra’s sense is precisely the contrary — the one wisdom being gained, all the knowings are gained with it. Brought down to use: in cultivation the question truly to be asked is not ‘which item do I still not know,’ but ‘that wisdom which knows — have I established it or not.’
The Naming of the Samādhi and the Time-Span That Is Known: A Single Thought-Moment with Room for Fourteen Layers of Kalpas
The third subdivision, which Chengguan’s Huayan jing shu names ‘the time-span that is known,’ counting it as having “fourteen layers,” and saying that this is the explaining of the sense of the word “past.” The sūtra first sets up a second name for this concentration — “this samādhi is named: the Pure Treasury of the Past”; then it says “within a single thought-moment,” it can enter a hundred kalpas · a thousand kalpas · a hundred thousand kalpas · a hundred thousand koṭis of nayutas of kalpas, numberless · measureless · boundless · unequalled, uncountable · unnameable · unthinkable · immeasurable · unspeakable, on to “it can enter unspeakably unspeakable kalpas.”
The question to ask is: why lay the measures of kalpas out until language can carry them no further?
Because the weight of this string does not fall upon the kalpas, but upon the four words that stand before them: “within a single thought-moment.” The higher the measures of kalpas are piled, the more plainly what a single thought-moment can hold is shown forth; piled up to “unspeakably unspeakable,” language concedes defeat of itself, and that one thought-moment is still only one thought-moment. This is the Huayan’s way of showing forth by laying out.
One misreading has to be cleared away: this is not saying that the bodhisattva stays in concentration for a very long while. What the sūtra speaks of is entering kalpas, not dwelling for kalpas — what enters is the wisdom of a single thought-moment, and what is entered is measureless time. Brought down to use: when you come upon a long string mounting up layer upon layer like this, do not skip it; whoever skips it will not get the weight of that “single thought-moment.”
Showing Forth the Character of This Knowing: He Does Not Extinguish the Present, He Does Not Take the Past as Object
The fourth subdivision, which Chengguan’s Huayan jing shu names ‘showing forth the character of this knowing.’ The sūtra has only two clauses of eight words: “he does not extinguish the present, he does not take the past as object.” Chengguan glosses them thus — “that he does not extinguish the present is not abandoning; that he does not take the past as object is not grasping” — and states their sense further: this is said only with respect to the one gate of the past, and it shows that the bodhisattva’s knowing does not reach after its object with any grasping or abandoning.
First the question: since this samādhi is precisely the knowing of the past, why should it say “he does not extinguish the present”?
Because the ailment most easily caught in knowing the past is the letting go of the present — once the mind sinks down into former days, this very thought-moment before the eyes goes dark. The sūtra stops this leak first: he enters this concentration and the present is not extinguished, and that is not abandoning. Then it says “he does not take the past as object”: he knows the past and yet does not reach after and cling to it, and that is not grasping. One clause bars abandoning and one clause bars grasping, and together they show forth precisely that this knowing is not a knowing of grasping and abandoning.
One misreading has to be cleared away: “he does not take the past as object” is not the same as not knowing the past. From the beginning of the passage down to this point everything has been about knowing; how should it suddenly turn into not knowing? What is barred is the “taking as object” — that act of sticking fast and reaching after — and not the clarity itself. Brought down to use: these eight words are the measuring-line for every dharma of practice that traces things back — to look back and yet not let the mind sink, to be clear and yet not let the thought stick fast, is what is here called concentration.
The Benefit Gained on Rising from Samādhi: Receiving Ten Dharmas of Consecration at the Rising
The fifth subdivision, which Chengguan’s Huayan jing shu names ‘the benefit gained on rising from samādhi,’ opening it into three parts: first, raising the number and discerning the character; second, calling forth and listing their names; third, concluding with the swiftness of the gaining. This present passage is the first part. The sūtra says that the bodhisattva “rises from this samādhi and in the presence of the Tathāgata receives ten kinds of inconceivable dharmas of consecration,” and then runs down seven clauses each with the word “and” — and he gains them · and he makes them pure · and he brings them to accomplishment · and he enters them · and he realizes them · and he fulfills them · and he holds them fast — and says at the last, “with even-mindedness he fully knows the purity of the three wheels.”
First the question: why should so many verbs be said one after another?
Chengguan, in glossing this, judges the first clause, “receiving the dharmas of consecration,” to be the general one, and says its sense is “the fruit brought to accomplishment at the ending of the stations”; the remaining clauses are the particular ones, and he assigns them one by one as belonging to oneself · purifying the hindrances · being ultimate · the first entering · the true realizing · the final fulfilling · holding them so that they are not lost · knowing without a knowing, taking “the purifying of the three wheels” to gather up all the clauses before it. Plainly, then, this string is no mere saying of one thing over again; it takes the single matter of “gaining” apart and looks at it piece by piece: gained and belonging to oneself · gained with the hindrances purified · gained to the ultimate · gained so that one can enter and can realize · gained and fulfilled and able to be held — only when not one item is wanting is it called a true gaining.
One misreading has to be cleared away: do not read “consecration” as a ceremony. Brought down to use: to test what is called ‘gaining a dharma,’ go down this string and ask item by item — does it belong to oneself? are the hindrances purified? is it held without being lost? If there is one item that cannot be answered, that gaining is not yet firm.
As for the last clause, “the purity of the three wheels,” the ancient worthies each have their own explanation: Chengguan discerns it with respect to wisdom, saying that it is “because there is no knower, nothing known, and no right knowing”; Li Tongxuan discerns it with respect to function, taking spiritual penetration · the recording of minds · right teaching to be the three wheels. The two explanations are each established according to the gate with respect to which they are made, and both are recorded here without adjudication.
Calling Forth and Listing Their Names: The Ten Dharmas of Consecration One by One
The second part of the fifth subdivision, which Chengguan’s Huayan jing shu names ‘calling forth and listing their names.’ The sūtra sets itself the question “which are the ten?” and then lists them: discourse that does not go against the meaning · preaching the Dharma without exhausting · words of instruction without fault · delighting in preaching without break · a mind without dread or fear · speech unfailingly truthful · being that upon which sentient beings rely · rescuing them and setting them free from the three realms · roots of goodness most surpassing · taming and guiding with the wondrous Dharma.
The question to ask is: is there an order to be traced in these ten items?
Chengguan judges them thus: the first four are the four unobstructed eloquences; the next two are the benefiting of oneself, namely not dreading the profound Dharma and being able to practice as one speaks; the next two are the benefiting of others, namely being a support to the good and a rescue to the evil; the last two make clear in general the surpassing excellence of the two benefits. Read according to this judgement, the frame of the ten items comes out plainly — first the capacity for preaching, next one’s own solid ground, then the taking of responsibility for others, and at the last the general gathering up of their excellence.
One misreading has to be cleared away: do not look upon these ten items as ten accomplishments. The first four are all tied to “the meaning” — discourse that does not go against the meaning · preaching without exhausting · words of instruction without fault · delighting in preaching without break: what is spoken of is that the dharma spoken does not go against the meaning, does not run dry, does not fall out of order, does not break off; and the sixth item says outright, “speech unfailingly truthful.” Plainly the root of these ten dharmas is sincerity and meaning, and not eloquence.
Brought down to use: whether a man preaches much or little is no measure; whether what he preaches goes against the meaning or not, whether he preaches sincerely or not — that is the measure.
Concluding with the Swiftness of the Gaining: The Kalala Enters the Womb, and in One Thought-Moment Birth Is Taken Up
The third part of the fifth subdivision, which Chengguan’s Huayan jing shu names ‘concluding with the swiftness of the gaining,’ judging it to have within it the three joints of dharma · simile · joining. The joint of dharma is “if a bodhisattva enters this samādhi and rises from the samādhi, he gains them with no interval between”; the joint of simile is “it is as when the kalala enters the womb: in a single thought-moment consciousness takes up its birth”; the joint of joining is “so it is with the bodhisattva-mahāsattva too: rising from this concentration, in the presence of the Tathāgata, in a single thought-moment he gains these ten dharmas.”
First the question: what is a kalala, and why is this taken for the simile?
Kalala — Chengguan and Li Tongxuan train the word alike as “thin curd,” the embryonic stage not yet formed at the first receiving of conception, and Li Tongxuan glosses it further, saying, “that is, at the first receiving of conception it is like thin curd.” It is taken for a simile with the eye upon the three words “in a single thought-moment”: the taking up of birth by consciousness has no stretch of preparation to pass through — the conditions once complete, it is in that very thought-moment. So it is too with the bodhisattva’s gaining of the dharmas on rising from concentration: “he gains them with no interval between,” and between the concentration and its fruit there is nothing lying in the middle.
One misreading has to be cleared away: this is not saying that the dharmas are gained easily. What the simile shows forth is the absence of an interval, not the absence of labor; the wisdom of sequence · the fourteen layers of kalpas · the not grasping and not abandoning of the whole passage before it are the very reason why this one thought-moment can be without interval. Brought down to use: true realization was never a slow getting better; it is a being fully prepared, and then all at once — the work lies in the preparing, not in the waiting.
The Concluding Name: The Skillful Wisdom of the Fifth Samādhi
The last sentence: “Sons of the Buddha! This is what is called the bodhisattva-mahāsattva’s skillful wisdom of the fifth great samādhi of the treasury of knowing the adornments of the past.” It clasps the opening question head to tail, and is the fixed pattern shared by the sections of the ten samādhis — opening with the question “what is,” closing with the answer ‘this is …’ or ‘this is named … skillful wisdom’ (the tenth samādhi closes in a different form; see the apparatus).
Two things are to be noticed, in which the concluding name has more than the name in the question. First, in the question it is named “the samādhi of the treasury of knowing the adornments of the past,” while at the close it is named “the great samādhi of the treasury of knowing the adornments of the past,” with the one word “great” added; second, at the very end the three words “skillful wisdom” are attached. These three words are where the whole of the ten samādhis comes to rest: what is brought to accomplishment is not the field of the concentration itself, but that wisdom which has mastery in the concentration.
One misreading has to be cleared away: “skillful” must not be read as skill in the sense of a device. What the sūtra has said all the way through is this — sequence within sequence and yet the wisdom is one · the measures of kalpas without end and yet the thought-moment is one · knowing the past and yet neither grasping nor abandoning · rising from concentration and gaining the dharmas with no interval between. To be unobstructed among these several layers is what is called skillful. Brought down to use: read the passage through and then look back at the name of the samādhi, and the three words “knowing the past” are no longer a recollection of former days, but another name for this wisdom.
Lineage
The explanations of the ancient worthies upon this passage run in two tracks. Chengguan’s Huayan jing shu outlines this samādhi in five — discerning wisdom in facing the object · directly showing forth what the wisdom knows · the time-span that is known · showing forth the character of this knowing · the benefit gained on rising from samādhi — and records that the first four subdivisions each open with one vocative “Sons of the Buddha,” the five subdivisions fitting closely to the sequence of the sūtra text; this present piece expounds according to that outline. The fifth subdivision he opens further into three parts: in the first part ten clauses are assigned one by one; in the second the ten names are judged as the four unobstructed eloquences · the benefiting of oneself · the benefiting of others · the general making clear of the surpassing excellence of the two benefits; the third is judged as the three joints of dharma, simile, and joining. Li Tongxuan’s Xin Huayan jing lun sets up three gates instead — explaining the name · substance and function · explaining the sense following the text — taking the fundamental wisdom to be the substance of this samādhi, and the differentiating wisdom that knows the sequence of the kalpas and the lands to be its function.
The two houses train the word “kalala” alike as “thin curd”; upon “the purity of the three wheels” they differ: Chengguan discerns it with respect to wisdom, Li Tongxuan with respect to function, taking spiritual penetration · the recording of minds · right teaching to be the three wheels. The two explanations are each established according to the gate with respect to which they are made, and are recorded without adjudication.
The Yanyi chao has no separate unfolding upon this passage — the chao explains selectively by its own convention, and this is no oversight; the absence is recorded in accordance with fact. What Fazang’s Tanxuan ji and Zhiyan’s Souxuan ji comment upon is in both cases the sixty-fascicle Avataṃsaka, and the sixty has no Chapter on the Ten Samādhis, so there is no corresponding text to record. The Jin translation, the sixty-fascicle Avataṃsaka, has no Chapter on the Ten Samādhis, and this passage has no parallel translation to be collated against; the forty-fascicle Avataṃsaka preserves only the last chapter and likewise does not touch it. The Shidi jing lun is a dedicated explanation of the Chapter on the Ten Grounds and cites nothing from this chapter. In the treatises of the Huayan school — the Wujiao zhang, the Shixuan men, the Fajie xuanjing, the Huanyuan guan — no text directly citing this passage is found, and there is no lineage to be attached; this too is recorded as wanting.
考據Apparatus
十大三昧之第五。普賢說此定之相——菩薩能知過去諸佛出現，自劫剎相攝之次第，歷佛出現·說法·心樂·根·調伏·壽命·年歲數量而成無邊次第智；得此智故，則知過去諸佛乃至過去諸清淨。此三昧名過去清淨藏，於一念中能入百劫以至不可說不可說劫；入此三昧者不滅現在、不緣過去。從定起時，於如來所受十種不可思議灌頂法，亦得亦清淨亦成就亦入亦證亦滿亦持，平等了知三輪清淨；徵列十名，自辯不違義以至調御妙法。末以歌羅邏入胎一念託生為喻，明出定得法之無間。澄觀《疏》科此定為五，李通玄《論》以釋名·體用·隨文釋義三門釋之。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| 底本 T279 三十九品 | 品二十七 十定品（第七會 重會普光明殿）；第五 知過去莊嚴藏大三昧＝〔T10n0279 0215c07〕起–〔0216a10 前〕訖 |
| 澄觀《華嚴經疏》T35n1735 | 「第五定，釋中有五」〔T35n1735 0843c12〕起–「第六智光明藏三昧」〔0843c28〕界前 |
| 《演義鈔》T36n1736 | 「過去莊嚴藏」零命中——〔查無〕（鈔體例擇要而釋·非缺陷） |
| 法藏《探玄記》T35n1733 | 〔查無〕（六十華嚴無十定品·故無疏文可對） |
| 智儼《搜玄記》T35n1732 | 〔查無〕（同上·六十本無此品） |
| 李通玄《新華嚴經論》T36n1739 | 「第五知過去莊嚴藏三昧者，於此段中三門如前」〔T36n1739 0928a26〕起–〔0928b09 前〕訖 |
澄觀科此定之總判——
「第五定，釋中有五」〔T35n1735 0843c12〕
五科之科名（逐字·對映底本如次）——
| 科次 | 疏之科名（逐字） | 疏出處 | 所牒底本段（逐字） | 底本出處 |
|---|---|---|---|---|
| 一 | 「一對境辨智」 | 〔T35n1735 0843c13〕 | 「此菩薩摩訶薩能知過去諸佛出現，所謂：劫次第中諸剎次第」〔T10n0279 0215c08〕以下次第句 | 〔T10n0279 0215c08〕 |
| 二 | 「二正顯智知各有十句，皆是過去藏中之法」〔T35n1735 0843c13〕 | 〔T10n0279 0215c15〕 | 「則知過去諸佛」以下「則知」諸句 | 〔0215c15〕 |
| 三 | 「三所知時分，有十四重，即釋過去之義」〔T35n1735 0843c14〕 | 〔T10n0279 0215c20〕 | 「能入百劫」以下至「能入不可說不可說劫」〔T10n0279 0215c24〕 | 〔0215c20〕 |
| 四 | 「四顯知相狀」 | 〔0843c15〕 | 「彼菩薩摩訶薩入此三昧，不滅現在，不緣過去」〔T10n0279 0215c25〕 | 〔0215c25〕 |
| 五 | 「五明出定獲益，有三」〔T35n1735 0843c18〕 | 〔0843c18〕 | 「彼菩薩摩訶薩從此三昧起，於如來所受十種不可思議灌頂法」〔T10n0279 0215c26〕以下 | 〔0215c26〕 |
澄觀復誌四科之經文標識——「上四各一佛子」〔T35n1735 0843c17〕：前四科各以一「佛子」呼格起，與底本四處「佛子」〔T10n0279 0215c08〕〔0215c14〕〔0215c19〕〔0215c25〕相應。
第五科之三分（澄觀逐分牒經）——
| 分次 | 疏文（逐字） | 疏出處 |
|---|---|---|
| 初 | 「初舉數辨相，有十句，初句總，位終成果，名受灌頂法也」〔T35n1735 0843c18〕 | 〔T35n1735 0843c18〕 |
| 二 | 「二「何等」下徵列其名」 | 〔0843c23〕 |
| 三 | 「三「佛子」下結得速疾，有法、喻、合」 | 〔0843c26〕 |
初分十句之別釋（澄觀逐句配屬·逐字）——
「餘句別，一屬己、二淨障、三究竟、四始入、五正證、六終滿、七持令不失、八無知而知、九淨三輪總該前九。」〔T35n1735 0843c20〕
疏復自設一問而答之——「如約智辨三輪者，謂無能知所知及正知故，餘可思準。」〔T35n1735 0843c22〕
二分十名之判屬——
「初四是四無礙辯；次二自利，不畏深法，如言能行；次二利他，為善者依、為惡者救；後二總明二利勝妙。」〔T35n1735 0843c24〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 知過去莊嚴藏大三昧 | —（音寫從闕） | 底本結名「是名菩薩摩訶薩第五知過去莊嚴藏大三昧善巧智」〔T10n0279 0216a08〕 | 十大三昧之第五；以知過去諸佛出現之無邊次第為相 |
| 過去清淨藏 | —（音寫從闕） | 「佛子！此三昧名：過去清淨藏」〔T10n0279 0215c19〕 | 此三昧之別名；經文自標，與品題之「知過去莊嚴藏」互見 |
| 次第 | —（音寫從闕） | 「劫次第中諸剎次第」〔T10n0279 0215c09〕 | 前後相仍之序；本段以劫剎佛法心根調伏壽命年歲相攝成智 |
| 那由他 | nayuta（音寫即古傳） | 「知億那由他年歲數量次第」〔T10n0279 0215c13〕 | 大數名；年歲數量之量詞 |
| 不可說不可說 | —（音寫從闕） | 「能入不可說不可說劫」〔T10n0279 0215c24〕 | 華嚴數量之極；入劫十四重之終極 |
| 灌頂法 | —（音寫從闕） | 「於如來所受十種不可思議灌頂法」〔T10n0279 0215c27〕 | 澄觀釋「位終成果，名受灌頂法也」〔T35n1735 0843c19〕 |
| 三輪清淨 | —（音寫從闕） | 「平等了知三輪清淨」〔T10n0279 0215c29〕 | 澄觀約智辨云「無能知所知及正知故」〔T35n1735 0843c23〕；李通玄釋為「神通、記心、正教是三輪清淨」〔T36n1739 0928b05〕 |
| 四無礙辯 | —（音寫從闕） | 澄觀「初四是四無礙辯」〔T35n1735 0843c24〕 | 疏以十名之初四配四無礙辯 |
| 歌羅邏 | kalala（音寫即古傳） | 「如歌羅邏入胎藏時」〔T10n0279 0216a05〕 | 澄觀「歌羅邏者，此云薄酪」〔T35n1735 0843c27〕；李通玄「此云薄酪，謂初受胎如薄酪」〔T36n1739 0928b07〕 |
| 善巧智 | —（音寫從闕） | 結名句〔T10n0279 0216a08〕 | 十定各段結名之定式尾語 |
三、譬喻·修辭
(一) 歌羅邏入胎喻——「如歌羅邏入胎藏時，於一念間識則託生；菩薩摩訶薩亦復如是，從此定起，於如來所，一念則得此十種法。」〔T10n0279 0216a05〕
- 喻依：歌羅邏入胎藏之時，一念之間識即託生。
- 喻體：菩薩從此定起，於如來所一念則得十種灌頂法。
- 所顯義：澄觀科此為「結得速疾，有法、喻、合」〔T35n1735 0843c26〕——喻眼在「無間」二字，經文先出法說「若菩薩入此三昧，從三昧起，無間則得」〔T10n0279 0216a04〕，次以入胎託生之一念為喻，末以「亦復如是」作合。
- 訓詁：「歌羅邏者，此云薄酪。」〔T35n1735 0843c27〕；「如歌羅邏者，此云薄酪，謂初受胎如薄酪。」〔T36n1739 0928b06〕二家訓詁一致。
(二) 次第相攝之修辭——「劫次第中諸剎次第，剎次第中諸劫次第，劫次第中諸佛出現次第，佛出現次第中說法次第，說法次第中諸心樂次第，心樂次第中諸根次第，根次第中調伏次第，調伏次第中諸佛壽命次第，壽命次第中知億那由他年歲數量次第。」〔T10n0279 0215c09〕：以頂針句式相銜，前句之末即後句之首，劫剎互攝而後歷佛出現以至年歲數量，句句同構而所攝遞轉——鋪陳之極，正為下句「得如是無邊次第智故」〔0215c14〕張本。
(三) 「則知」十一句之排比——自「則知過去諸佛」至「則知過去諸清淨」〔T10n0279 0215c19〕，同以「則知過去諸」五字起，唯易其所知；澄觀判此為「皆是過去藏中之法」〔T35n1735 0843c14〕。
(四) 入劫十四重之層累——自「能入百劫」歷千劫·百千劫·百千億那由他劫·無數·無量·無邊·無等·不可數·不可稱·不可思·不可量·不可說，以至「能入不可說不可說劫」〔T10n0279 0215c24〕，凡十四重；而所繫者唯「於一念中」〔0215c20〕四字。
(五) 七「亦」之連綴——「亦得、亦清淨、亦成就、亦入、亦證、亦滿、亦持」〔T10n0279 0215c28〕：七字同構連下，與前之「受」及後之「平等了知三輪清淨」〔T10n0279 0215c29〕合為九，加末句「平等了知三輪清淨」拆為二，成澄觀所謂「十句」〔T35n1735 0843c18〕。
四、異譯對勘
〔60 闕〕——晉譯六十華嚴 T09n0278 無十定品（本品為八十華嚴所增），其品二十二〈十地品〉直接接品二十三〈十明品〉，序連續不缺，中無插入段；故本單元無 60 對位可校，非漏校。四十華嚴 T10n0293 唯存品三十九，亦不涉本品。
《十地經論》T26n1522 為十地品專釋，檢「十定」「大三昧」皆零命中，於本品無牒經——〔查無〕。
本單元無他本可對，校勘之事唯繫底本一系，詳目八。
五、宗義之經據〔眼〕
(一) 知過去而不緣過去——「彼菩薩摩訶薩入此三昧，不滅現在，不緣過去。」〔T10n0279 0215c25〕澄觀釋之云「不滅現在者，不捨也。不緣過去者，不取也」〔T35n1735 0843c15〕，復申其意「謂但約過去門，顯非有取捨而緣」〔0843c16〕。全段所說之智唯是知過去，而其知不落取捨——此為本定之經據眼。
(二) 一念與多劫——「於一念中，能入百劫……能入不可說不可說劫」〔T10n0279 0215c20〕。一念為能入，多劫為所入，經文於此作定境之直說（宗家『念劫圓融』之名，本段疏文未立，不繫）。
(三) 劫剎互攝——「劫次第中諸剎次第，剎次第中諸劫次第」〔T10n0279 0215c09〕：時中有處、處中有時，互為所攝而各不失次第（宗家『相即相入』之名，本段疏文未立，不繫）。
(四) 根本智與差別智——李通玄釋此定之體用云「以根本智為體，知劫剎次第差別智為用」〔T36n1739 0928b03〕；復云「以嚴自心根本智，具差別智以此成」〔0928a29〕。此為《論》家之判，繫屬李通玄，非底本直說。
(五) 出定無間得法——「若菩薩入此三昧，從三昧起，無間則得。」〔T10n0279 0216a04〕定與果之間無有中隔，澄觀科為「結得速疾」〔T35n1735 0843c26〕——定不虛出、出必有得之經據。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
五科之判：
「第五定，釋中有五：一對境辨智。二正顯智知各有十句，皆是過去藏中之法。三所知時分，有十四重，即釋過去之義。四顯知相狀。」〔T35n1735 0843c12〕
第四科之訓釋：
「不滅現在者，不捨也。不緣過去者，不取也。謂但約過去門，顯非有取捨而緣。」〔T35n1735 0843c15〕
第五科之開合：
「五明出定獲益，有三：初舉數辨相，有十句，初句總，位終成果，名受灌頂法也；餘句別，一屬己、二淨障、三究竟、四始入、五正證、六終滿、七持令不失、八無知而知、九淨三輪總該前九。」〔T35n1735 0843c18〕
約智辨三輪：
「如約智辨三輪者，謂無能知所知及正知故，餘可思準。」〔T35n1735 0843c22〕
十名之判屬：
「初四是四無礙辯；次二自利，不畏深法，如言能行；次二利他，為善者依、為惡者救；後二總明二利勝妙。」〔T35n1735 0843c24〕
結分與訓詁：
「三「佛子」下結得速疾，有法、喻、合。歌羅邏者，此云薄酪。餘可知也。」〔T35n1735 0843c26〕
李通玄《新華嚴經論》T36n1739
三門之立：
「第五知過去莊嚴藏三昧者，於此段中三門如前。」〔T36n1739 0928a26〕
一釋三昧名：
「何故名為知過去莊嚴藏大三昧？此菩薩入此定中，能知過去諸佛出現劫剎諸佛出現法門。以嚴自心根本智，具差別智以此成，名為前之三昧興其供養。於定中須知劫剎諸佛出興之次第法門。」〔T36n1739 0928a27〕
二釋三昧之體用：
「以根本智為體，知劫剎次第差別智為用。已下如文自具。」〔T36n1739 0928b03〕
三隨文釋義：
「三輪者，神通、記心、正教是三輪清淨，明此三昧得神通，善記不忘善說諸法。如歌羅邏者，此云薄酪，謂初受胎如薄酪。自餘如文自具。」〔T36n1739 0928b05〕
《演義鈔》T36n1736
「過去莊嚴藏」於本鈔零命中——〔查無〕。鈔體例擇要而釋，不逐定全開，非疏漏。
法藏《探玄記》T35n1733 · 智儼《搜玄記》T35n1732
〔查無〕。二記所疏皆六十華嚴，六十本無十定品，故無對文。
誌錄不判：本段古德之釋存澄觀《疏》與李通玄《論》二軌。二家於「歌羅邏」之訓詁同作「薄酪」；於「三輪清淨」則各出一解——澄觀約智而辨，謂無能知所知及正知；李通玄約用而辨，謂神通·記心·正教。二解各依其所約之門而立，並錄如上。餘家或闕本或未別開，據實標闕，不以他處之文充之。
七、互讀·承衍
- 本品內互讀：本定為十大三昧之第五，前承第四清淨深心行大三昧·後啟第六智光明藏大三昧；十定各段皆以「佛子！云何為菩薩摩訶薩……」起問·結名句則有三形：『是為菩薩摩訶薩第……善巧智』六（第二·三·四·六·七·九）·『是名菩薩摩訶薩第……善巧智』三（第一·五·八）·第十作『此是菩薩摩訶薩第十無礙輪大三昧殊勝心廣大智』；『佛子！』前綴唯第二·第四闕，本段起問句〔T10n0279 0215c07〕與結名句〔0216a08〕屬『是名』一形。
- 與第三定之互讀：第三定鋪陳入定之時分而歸於『不生分別』，本定鋪陳所知之次第而歸於「不滅現在，不緣過去」〔T10n0279 0215c25〕——二段同以時量之極鋪陳作勢，而所收之義各異，一在心無染著，一在非取捨而緣。
- 說者繫屬：本段為普賢菩薩獨說，對在座諸菩薩眾（「佛子」呼格），承前四定同一連續說法，無說者更迭、無經家敘事插入。
- 華嚴宗論之承衍：〔查無〕——《五教章》T45n1866 ·《十玄門》T45n1868 ·《法界玄鏡》T45n1883 ·《還源觀》T45n1876 四典檢「十定」皆零命中，本段無宗論直引之承衍可繫，據實標闕。
八、校本定位
- 實叉 T279（底本）：第五知過去莊嚴藏大三昧〔T10n0279 0215c07〕起–〔0216a10 前〕訖。起問 0215c07 · 次第相攝 0215c08–c14 · 則知十一句 0215c14–c19 · 三昧命名 0215c19 · 入劫十四重 0215c20–c25 · 顯知相狀 0215c25 · 出定受灌頂法 0215c26–c29 · 徵列十名 0215c29–0216a04 · 結得速疾法喻合 0216a04–a08 · 結名 0216a08。逐字全段 618 字（32 行）。
- 佛馱 T278：〔60 闕〕——無十定品。
- 般若 T293（四十華嚴）：唯品三十九·不涉本品。
- 澄觀《疏》T35n1735：第五定疏 0843c12 起–0843c28 界前，凡 334 字（17 行）。五科之判 0843c12–c15 · 第四科訓釋 0843c15–c17 · 第五科開合 0843c18–c22 · 十名判屬 0843c23–c26 · 結分與訓詁 0843c26–c28。
- 《演義鈔》T36n1736：「過去莊嚴藏」零命中——〔查無〕。
- 《新華嚴經論》T36n1739：本段 0928a26 起–0928b09 界前，凡 213 字（12 行）。釋名 0928a27 · 體用 0928b02 · 隨文釋義 0928b04。
- 《探玄記》T35n1733 ·《搜玄記》T35n1732：〔查無〕（理由見目六）。
- 異讀：本單元 T279 範圍〔0215c07〕–〔0216a09〕內大正校記 1 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0216a01〕辭【大】｜詞【宋】【元】【明】【宮】。
- 異讀補記：CBETA 回改 1 條（不入上列大正校記之數）：〔0215c16〕諸【CB】｜無此字【大】。
- 異讀補記：夾注已於原典層剝除誌錄。
The fifth of the ten great samādhis. Samantabhadra speaks the character of this samādhi — the bodhisattva is able to know the appearing of the buddhas of the past; from the sequence in which kalpas and lands take one another in, he passes through the appearing of the buddhas · the preaching of the Dharma · what the mind delights in · the faculties · the taming · the life-spans · the number and measure of the years, and so comes to the boundless wisdom of sequence; and because he has gained this wisdom, he knows the buddhas of the past and so on to the purity of the past. This samādhi is named the Pure Treasury of the Past, and within a single thought-moment it can enter a hundred kalpas and so on to unspeakably unspeakable kalpas; whoever enters this samādhi does not extinguish the present and does not take the past as object. At the rising from the concentration, in the presence of the Tathāgata he receives ten kinds of inconceivable dharmas of consecration, and he gains them and makes them pure and brings them to accomplishment and enters them and realizes them and fulfills them and holds them fast, and with even-mindedness he fully knows the purity of the three wheels; the ten names are called forth and listed, from discourse that does not go against the meaning on to taming and guiding with the wondrous Dharma. It closes with the simile of the kalala entering the womb and taking up its birth in a single thought-moment, making clear that there is no interval between rising from the concentration and gaining the dharmas. Chengguan’s Huayan jing shu outlines this samādhi in five; Li Tongxuan’s Lun explains it by the three gates of explaining the name · substance and function · explaining the sense following the text.
I. Doctrinal Outline and Placement
| Outline system | The place of this passage |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter twenty-seven, The Ten Samādhis (the seventh assembly, the second gathering in the Hall of Universal Light); the fifth, the great samādhi of the treasury of knowing the adornments of the past = from 〔T10n0279 0215c07〕 to 〔0216a10 before〕 |
| Chengguan, Huayan jing shu T35n1735 | From 「第五定，釋中有五」 tr. “within the fifth samādhi, the explanation has five parts” 〔T35n1735 0843c12〕 to the boundary before 「第六智光明藏三昧」 tr. “the sixth, the samādhi of the treasury of the light of wisdom” 〔0843c28〕 |
| The Yanyi chao T36n1736 | 「過去莊嚴藏」 tr. “the treasury of the adornments of the past” yields zero hits — 〔not found〕 (the chao explains selectively by its own convention · this is not a defect) |
| Fazang, Tanxuan ji T35n1733 | 〔not found〕 (the sixty-fascicle Avataṃsaka has no Chapter on the Ten Samādhis · hence there is no commentarial text to set against it) |
| Zhiyan, Souxuan ji T35n1732 | 〔not found〕 (as above · the sixty has not this chapter) |
| Li Tongxuan, Xin Huayan jing lun T36n1739 | From 「第五知過去莊嚴藏三昧者，於此段中三門如前」 tr. “as for the fifth, the samādhi of the treasury of knowing the adornments of the past: within this passage the three gates are as before” 〔T36n1739 0928a26〕 to 〔0928b09 before〕 |
Chengguan’s general judgement in outlining this samādhi —
「第五定，釋中有五」 tr. “Within the fifth samādhi, the explanation has five parts.” 〔T35n1735 0843c12〕
The names of the five subdivisions (verbatim · set against the base text as follows) —
| Subdivision | The rubric name in the commentary (verbatim) | Locus in the commentary | The passage of the base text taken up (verbatim) | Locus in the base text |
|---|---|---|---|---|
| One | 「一對境辨智」 tr. “first, discerning wisdom in facing the object” | 〔T35n1735 0843c13〕 | 「此菩薩摩訶薩能知過去諸佛出現，所謂：劫次第中諸剎次第」 tr. “This bodhisattva-mahāsattva is able to know the appearing of the buddhas of the past, that is to say: within the sequence of the kalpas, the sequence of the lands” 〔T10n0279 0215c08〕 and the clauses of sequence that follow | 〔T10n0279 0215c08〕 |
| Two | 「二正顯智知各有十句，皆是過去藏中之法」 tr. “second, directly showing forth what the wisdom knows, each having ten clauses, all of them dharmas within the treasury of the past” 〔T35n1735 0843c13〕 | 〔T10n0279 0215c15〕 | 「則知過去諸佛」 tr. “then he knows the buddhas of the past” and the clauses of 「則知」 tr. “then he knows” that follow | 〔0215c15〕 |
| Three | 「三所知時分，有十四重，即釋過去之義」 tr. “third, the time-span that is known, having fourteen layers, which is the explaining of the sense of ‘past’” 〔T35n1735 0843c14〕 | 〔T10n0279 0215c20〕 | From 「能入百劫」 tr. “it can enter a hundred kalpas” on to 「能入不可說不可說劫」 tr. “it can enter unspeakably unspeakable kalpas” 〔T10n0279 0215c24〕 | 〔0215c20〕 |
| Four | 「四顯知相狀」 tr. “fourth, showing forth the character of this knowing” | 〔0843c15〕 | 「彼菩薩摩訶薩入此三昧，不滅現在，不緣過去」 tr. “when that bodhisattva-mahāsattva enters this samādhi, he does not extinguish the present, he does not take the past as object” 〔T10n0279 0215c25〕 | 〔0215c25〕 |
| Five | 「五明出定獲益，有三」 tr. “fifth, making clear the benefit gained on rising from samādhi, which has three parts” 〔T35n1735 0843c18〕 | 〔0843c18〕 | 「彼菩薩摩訶薩從此三昧起，於如來所受十種不可思議灌頂法」 tr. “that bodhisattva-mahāsattva rises from this samādhi and in the presence of the Tathāgata receives ten kinds of inconceivable dharmas of consecration” 〔T10n0279 0215c26〕 and what follows | 〔0215c26〕 |
Chengguan further records the mark by which the four subdivisions are known in the sūtra text — 「上四各一佛子」 tr. “the four above have each one ‘Sons of the Buddha’” 〔T35n1735 0843c17〕: the first four subdivisions each open with one vocative 「佛子」 tr. “Sons of the Buddha”, answering to the four places in the base text where 「佛子」 tr. “Sons of the Buddha” stands 〔T10n0279 0215c08〕〔0215c14〕〔0215c19〕〔0215c25〕.
The three parts of the fifth subdivision (Chengguan takes up the sūtra part by part) —
| Part | The commentary text (verbatim) | Locus in the commentary |
|---|---|---|
| First | 「初舉數辨相，有十句，初句總，位終成果，名受灌頂法也」 tr. “first, raising the number and discerning the character, which has ten clauses; the first clause is the general one — the fruit brought to accomplishment at the ending of the stations, and so it is named receiving the dharmas of consecration” 〔T35n1735 0843c18〕 | 〔T35n1735 0843c18〕 |
| Second | 「二「何等」下徵列其名」 tr. “second, from ‘which are they’ downward, calling forth and listing their names” | 〔0843c23〕 |
| Third | 「三「佛子」下結得速疾，有法、喻、合」 tr. “third, from ‘Sons of the Buddha’ downward, concluding with the swiftness of the gaining, which has dharma, simile, and joining” | 〔0843c26〕 |
The particular explanation of the ten clauses of the first part (Chengguan assigns them clause by clause · verbatim) —
「餘句別，一屬己、二淨障、三究竟、四始入、五正證、六終滿、七持令不失、八無知而知、九淨三輪總該前九。」 tr. “The remaining clauses are the particular ones: first, belonging to oneself; second, purifying the hindrances; third, being ultimate; fourth, the first entering; fifth, the true realizing; sixth, the final fulfilling; seventh, holding them so that they are not lost; eighth, knowing without a knowing; ninth, the purifying of the three wheels, which gathers up all nine before it.” 〔T35n1735 0843c20〕
The commentary further sets itself a question and answers it — 「如約智辨三輪者，謂無能知所知及正知故，餘可思準。」 tr. “If the three wheels are discerned with respect to wisdom, it is because there is no knower, nothing known, and no right knowing; the rest may be inferred by thought.” 〔T35n1735 0843c22〕
The judgement assigning the ten names of the second part —
「初四是四無礙辯；次二自利，不畏深法，如言能行；次二利他，為善者依、為惡者救；後二總明二利勝妙。」 tr. “The first four are the four unobstructed eloquences; the next two are the benefiting of oneself — not dreading the profound Dharma, being able to practice as one speaks; the next two are the benefiting of others — a support to the good, a rescue to the evil; the last two make clear in general the surpassing excellence of the two benefits.” 〔T35n1735 0843c24〕
II. Terminology
| Term | Transmitted Sanskrit (romanized · a pronunciation aid) | Attestation | Essential sense |
|---|---|---|---|
| the great samādhi of the treasury of knowing the adornments of the past | — (no transcription transmitted) | The concluding name in the base text, 「是名菩薩摩訶薩第五知過去莊嚴藏大三昧善巧智」 tr. “this is what is called the bodhisattva-mahāsattva’s skillful wisdom of the fifth great samādhi of the treasury of knowing the adornments of the past” 〔T10n0279 0216a08〕 | The fifth of the ten great samādhis; its character is the boundless sequence of the knowing of the appearing of the buddhas of the past |
| the Pure Treasury of the Past | — (no transcription transmitted) | 「佛子！此三昧名：過去清淨藏」 tr. “Sons of the Buddha! This samādhi is named: the Pure Treasury of the Past” 〔T10n0279 0215c19〕 | The second name of this samādhi; the sūtra sets it up itself, to be read together with 「知過去莊嚴藏」 tr. “the treasury of knowing the adornments of the past” of the chapter’s naming |
| sequence | — (no transcription transmitted) | 「劫次第中諸剎次第」 tr. “within the sequence of the kalpas, the sequence of the lands” 〔T10n0279 0215c09〕 | The order in which one follows upon another; in this passage kalpas, lands, buddhas, Dharma, mind, faculties, taming, life-spans, and years take one another in and so become a wisdom |
| nayuta | nayuta (the transcription is itself what was transmitted) | 「知億那由他年歲數量次第」 tr. “he knows the sequence of the number and measure of the koṭis of nayutas of years” 〔T10n0279 0215c13〕 | The name of a great number; the measure-word for the number and measure of the years |
| unspeakably unspeakable | — (no transcription transmitted) | 「能入不可說不可說劫」 tr. “it can enter unspeakably unspeakable kalpas” 〔T10n0279 0215c24〕 | The utmost of the Huayan measures of number; the last of the fourteen layers of the entering of kalpas |
| the dharmas of consecration | — (no transcription transmitted) | 「於如來所受十種不可思議灌頂法」 tr. “in the presence of the Tathāgata he receives ten kinds of inconceivable dharmas of consecration” 〔T10n0279 0215c27〕 | Chengguan glosses it, 「位終成果，名受灌頂法也」 tr. “the fruit brought to accomplishment at the ending of the stations, and so it is named receiving the dharmas of consecration” 〔T35n1735 0843c19〕 |
| the purity of the three wheels | — (no transcription transmitted) | 「平等了知三輪清淨」 tr. “with even-mindedness he fully knows the purity of the three wheels” 〔T10n0279 0215c29〕 | Chengguan discerns it with respect to wisdom, saying 「無能知所知及正知故」 tr. “because there is no knower, nothing known, and no right knowing” 〔T35n1735 0843c23〕; Li Tongxuan explains it as 「神通、記心、正教是三輪清淨」 tr. “spiritual penetration, the recording of minds, and right teaching are the purity of the three wheels” 〔T36n1739 0928b05〕 |
| the four unobstructed eloquences | — (no transcription transmitted) | Chengguan, 「初四是四無礙辯」 tr. “the first four are the four unobstructed eloquences” 〔T35n1735 0843c24〕 | The commentary assigns the first four of the ten names to the four unobstructed eloquences |
| kalala | kalala (the transcription is itself what was transmitted) | 「如歌羅邏入胎藏時」 tr. “as when the kalala enters the womb” 〔T10n0279 0216a05〕 | Chengguan, 「歌羅邏者，此云薄酪」 tr. “as for kalala, in this land it is called thin curd” 〔T35n1735 0843c27〕; Li Tongxuan, 「此云薄酪，謂初受胎如薄酪」 tr. “in this land it is called thin curd, that is, at the first receiving of conception it is like thin curd” 〔T36n1739 0928b07〕 |
| skillful wisdom | — (no transcription transmitted) | The sentence of the concluding name 〔T10n0279 0216a08〕 | The fixed closing phrase of the concluding name of each section of the ten samādhis |
III. Similes and Rhetoric
(1) The simile of the kalala entering the womb — 「如歌羅邏入胎藏時，於一念間識則託生；菩薩摩訶薩亦復如是，從此定起，於如來所，一念則得此十種法。」 tr. “It is as when the kalala enters the womb: in a single thought-moment consciousness takes up its birth. So it is with the bodhisattva-mahāsattva too: rising from this concentration, in the presence of the Tathāgata, in a single thought-moment he gains these ten dharmas.” 〔T10n0279 0216a05〕
- The vehicle of the simile: at the time when the kalala enters the womb, in a single thought-moment consciousness takes up its birth.
- The subject of the simile: the bodhisattva rises from this concentration and in the presence of the Tathāgata gains in a single thought-moment the ten dharmas of consecration.
- The sense shown forth: Chengguan outlines this as 「結得速疾，有法、喻、合」 tr. “concluding with the swiftness of the gaining, which has dharma, simile, and joining” 〔T35n1735 0843c26〕 — the eye of the simile is upon the two words 「無間」 tr. “no interval”; the sūtra text first states the dharma, 「若菩薩入此三昧，從三昧起，無間則得」 tr. “if a bodhisattva enters this samādhi and rises from the samādhi, he gains them with no interval between” 〔T10n0279 0216a04〕, then takes the single thought-moment of the taking up of birth in the womb for its simile, and at the last makes the joining with 「亦復如是」 tr. “so it is here too”.
- The training of the word: 「歌羅邏者，此云薄酪。」 tr. “As for kalala, in this land it is called thin curd.” 〔T35n1735 0843c27〕; 「如歌羅邏者，此云薄酪，謂初受胎如薄酪。」 tr. “As for the kalala, in this land it is called thin curd, that is, at the first receiving of conception it is like thin curd.” 〔T36n1739 0928b06〕 The two houses train the word alike.
(2) The rhetoric of sequences taking one another in — 「劫次第中諸剎次第，剎次第中諸劫次第，劫次第中諸佛出現次第，佛出現次第中說法次第，說法次第中諸心樂次第，心樂次第中諸根次第，根次第中調伏次第，調伏次第中諸佛壽命次第，壽命次第中知億那由他年歲數量次第。」 tr. “Within the sequence of the kalpas, the sequence of the lands; within the sequence of the lands, the sequence of the kalpas; within the sequence of the kalpas, the sequence of the appearing of the buddhas; within the sequence of the appearing of the buddhas, the sequence of the preaching of the Dharma; within the sequence of the preaching of the Dharma, the sequence of what the minds delight in; within the sequence of what the mind delights in, the sequence of the faculties; within the sequence of the faculties, the sequence of the taming; within the sequence of the taming, the sequence of the life-spans of the buddhas; within the sequence of the life-spans, the knowing of the sequence of the number and measure of the koṭis of nayutas of years.” 〔T10n0279 0215c09〕: the clauses are linked head to tail, the end of one clause being the beginning of the next; kalpas and lands take one another in, and thereafter it passes through the appearing of the buddhas on to the number and measure of the years, every clause built alike while what is taken in shifts from one to the next — the utmost of laying out, and precisely so as to lay the ground for the clause that follows, 「得如是無邊次第智故」 tr. “because he has gained a wisdom of sequence thus boundless” 〔0215c14〕.
(3) The parallelism of the eleven clauses of 「則知」 tr. “then he knows” — from 「則知過去諸佛」 tr. “then he knows the buddhas of the past” to 「則知過去諸清淨」 tr. “then he knows the purity of the past” 〔T10n0279 0215c19〕, all beginning alike with the five words 「則知過去諸」 tr. “then he knows the … of the past”, only what is known being changed; Chengguan judges these to be 「皆是過去藏中之法」 tr. “all of them dharmas within the treasury of the past” 〔T35n1735 0843c14〕.
(4) The mounting up of the fourteen layers of the entering of kalpas — from 「能入百劫」 tr. “it can enter a hundred kalpas” it passes through a thousand kalpas · a hundred thousand kalpas · a hundred thousand koṭis of nayutas of kalpas · numberless · measureless · boundless · unequalled · uncountable · unnameable · unthinkable · immeasurable · unspeakable, on to 「能入不可說不可說劫」 tr. “it can enter unspeakably unspeakable kalpas” 〔T10n0279 0215c24〕, fourteen layers in all; and the whole of it hangs upon the four words 「於一念中」 tr. “within a single thought-moment” 〔0215c20〕 alone.
(5) The stringing together of the seven 「亦」 tr. “and” — 「亦得、亦清淨、亦成就、亦入、亦證、亦滿、亦持」 tr. “and he gains them, and he makes them pure, and he brings them to accomplishment, and he enters them, and he realizes them, and he fulfills them, and he holds them fast” 〔T10n0279 0215c28〕: seven words built alike and running on together, which with the 「受」 tr. “receives” before them and the 「平等了知三輪清淨」 tr. “with even-mindedness he fully knows the purity of the three wheels” 〔T10n0279 0215c29〕 after them make nine, and with the last clause 「平等了知三輪清淨」 tr. “with even-mindedness he fully knows the purity of the three wheels” taken apart into two make the 「十句」 tr. “ten clauses” 〔T35n1735 0843c18〕 of which Chengguan speaks.
IV. Collation with Parallel Translations
〔the sixty-fascicle text lacks it〕 — the Jin translation, the sixty-fascicle Avataṃsaka T09n0278, has no Chapter on the Ten Samādhis (this chapter is an addition of the eighty-fascicle text); its chapter twenty-two, The Ten Grounds, is followed directly by chapter twenty-three, The Ten Clarities, the order running on unbroken with no passage inserted between; therefore this unit has no counterpart in the sixty to be collated, and this is not an omission of collation. The forty-fascicle Avataṃsaka T10n0293 preserves only chapter thirty-nine and likewise does not touch this chapter.
The Shidi jing lun T26n1522 is a dedicated explanation of the Chapter on the Ten Grounds; a search for 「十定」 tr. “the ten samādhis” and for 「大三昧」 tr. “the great samādhi” yields zero hits in either case, and it takes up nothing from this chapter — 〔not found〕.
This unit has no other witness to be set against it, and the business of collation rests upon the base text alone; the particulars are given under rubric VIII.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) Knowing the past and yet not taking the past as object — 「彼菩薩摩訶薩入此三昧，不滅現在，不緣過去。」 tr. “When that bodhisattva-mahāsattva enters this samādhi, he does not extinguish the present, he does not take the past as object.” 〔T10n0279 0215c25〕 Chengguan glosses this, saying 「不滅現在者，不捨也。不緣過去者，不取也」 tr. “that he does not extinguish the present is not abandoning; that he does not take the past as object is not grasping” 〔T35n1735 0843c15〕, and states the sense further, 「謂但約過去門，顯非有取捨而緣」 tr. “that is, it is said only with respect to the gate of the past, showing that there is no reaching after an object with grasping or abandoning” 〔0843c16〕. The wisdom spoken of throughout the passage is nothing but the knowing of the past, and yet its knowing does not fall into grasping and abandoning — this is the scriptural eye of this samādhi.
(2) A single thought-moment and many kalpas — 「於一念中，能入百劫……能入不可說不可說劫」 tr. “within a single thought-moment it can enter a hundred kalpas … it can enter unspeakably unspeakable kalpas” 〔T10n0279 0215c20〕. The single thought-moment is what enters, the many kalpas are what is entered, and the sūtra here states it directly as the field of the samādhi (the school’s name ‘the perfect interfusion of thought-moment and kalpa’ is not set up by the commentary on this passage, and is not attached to it).
(3) Kalpas and lands taking one another in — 「劫次第中諸剎次第，剎次第中諸劫次第」 tr. “within the sequence of the kalpas, the sequence of the lands; within the sequence of the lands, the sequence of the kalpas” 〔T10n0279 0215c09〕: within time there is place and within place there is time, each taken in by the other while neither loses its sequence (the school’s name ‘mutual identity and mutual entering’ is not set up by the commentary on this passage, and is not attached to it).
(4) Fundamental wisdom and differentiating wisdom — Li Tongxuan explains the substance and function of this samādhi, saying 「以根本智為體，知劫剎次第差別智為用」 tr. “taking the fundamental wisdom as its substance, and the differentiating wisdom that knows the sequence of the kalpas and the lands as its function” 〔T36n1739 0928b03〕; and again 「以嚴自心根本智，具差別智以此成」 tr. “by adorning the fundamental wisdom of one’s own mind, being furnished with the differentiating wisdom, it is by this that it is accomplished” 〔0928a29〕. This is the judgement of the house of the Lun, attached to Li Tongxuan, and is not directly said by the base text.
(5) Gaining the dharmas with no interval on rising from concentration — 「若菩薩入此三昧，從三昧起，無間則得。」 tr. “If a bodhisattva enters this samādhi and rises from the samādhi, he gains them with no interval between.” 〔T10n0279 0216a04〕 Between the concentration and its fruit nothing lies in the middle; Chengguan outlines it as 「結得速疾」 tr. “concluding with the swiftness of the gaining” 〔T35n1735 0843c26〕 — the scriptural ground that the concentration is not entered in vain, and that from the rising there must be a gaining.
VI. Divergent Interpretations of the Commentators
Chengguan, Huayan jing shu T35n1735 (following the text of the eighty-fascicle Avataṃsaka · the principal witness)
The judgement of the five subdivisions:
「第五定，釋中有五：一對境辨智。二正顯智知各有十句，皆是過去藏中之法。三所知時分，有十四重，即釋過去之義。四顯知相狀。」 tr. “Within the fifth samādhi, the explanation has five parts: first, discerning wisdom in facing the object. Second, directly showing forth what the wisdom knows, each having ten clauses, all of them dharmas within the treasury of the past. Third, the time-span that is known, having fourteen layers, which is the explaining of the sense of ‘past.’ Fourth, showing forth the character of this knowing.” 〔T35n1735 0843c12〕
The gloss upon the fourth subdivision:
「不滅現在者，不捨也。不緣過去者，不取也。謂但約過去門，顯非有取捨而緣。」 tr. “That he does not extinguish the present is not abandoning. That he does not take the past as object is not grasping. That is, it is said only with respect to the gate of the past, showing that there is no reaching after an object with grasping or abandoning.” 〔T35n1735 0843c15〕
The opening out of the fifth subdivision:
「五明出定獲益，有三：初舉數辨相，有十句，初句總，位終成果，名受灌頂法也；餘句別，一屬己、二淨障、三究竟、四始入、五正證、六終滿、七持令不失、八無知而知、九淨三輪總該前九。」 tr. “Fifth, making clear the benefit gained on rising from samādhi, which has three parts: first, raising the number and discerning the character, which has ten clauses; the first clause is the general one — the fruit brought to accomplishment at the ending of the stations, and so it is named receiving the dharmas of consecration; the remaining clauses are the particular ones: first, belonging to oneself; second, purifying the hindrances; third, being ultimate; fourth, the first entering; fifth, the true realizing; sixth, the final fulfilling; seventh, holding them so that they are not lost; eighth, knowing without a knowing; ninth, the purifying of the three wheels, which gathers up all nine before it.” 〔T35n1735 0843c18〕
Discerning the three wheels with respect to wisdom:
「如約智辨三輪者，謂無能知所知及正知故，餘可思準。」 tr. “If the three wheels are discerned with respect to wisdom, it is because there is no knower, nothing known, and no right knowing; the rest may be inferred by thought.” 〔T35n1735 0843c22〕
The judgement assigning the ten names:
「初四是四無礙辯；次二自利，不畏深法，如言能行；次二利他，為善者依、為惡者救；後二總明二利勝妙。」 tr. “The first four are the four unobstructed eloquences; the next two are the benefiting of oneself — not dreading the profound Dharma, being able to practice as one speaks; the next two are the benefiting of others — a support to the good, a rescue to the evil; the last two make clear in general the surpassing excellence of the two benefits.” 〔T35n1735 0843c24〕
The concluding part and the training of the word:
「三「佛子」下結得速疾，有法、喻、合。歌羅邏者，此云薄酪。餘可知也。」 tr. “Third, from ‘Sons of the Buddha’ downward, concluding with the swiftness of the gaining, which has dharma, simile, and joining. As for kalala, in this land it is called thin curd. The rest may be understood as it stands.” 〔T35n1735 0843c26〕
Li Tongxuan, Xin Huayan jing lun T36n1739
The setting up of the three gates:
「第五知過去莊嚴藏三昧者，於此段中三門如前。」 tr. “As for the fifth, the samādhi of the treasury of knowing the adornments of the past: within this passage the three gates are as before.” 〔T36n1739 0928a26〕
First, explaining the name of the samādhi:
「何故名為知過去莊嚴藏大三昧？此菩薩入此定中，能知過去諸佛出現劫剎諸佛出現法門。以嚴自心根本智，具差別智以此成，名為前之三昧興其供養。於定中須知劫剎諸佛出興之次第法門。」 tr. “Why is it named the great samādhi of the treasury of knowing the adornments of the past? This bodhisattva, entering this concentration, is able to know the appearing of the buddhas of the past, the kalpas and lands, and the Dharma-gates of the appearing of the buddhas. By adorning the fundamental wisdom of his own mind, being furnished with the differentiating wisdom, it is by this that it is accomplished, and it is named the raising of offerings by the samādhi that went before. Within the concentration he must know the Dharma-gate of the sequence of the arising of the buddhas in the kalpas and lands.” 〔T36n1739 0928a27〕
Second, explaining the substance and function of the samādhi:
「以根本智為體，知劫剎次第差別智為用。已下如文自具。」 tr. “Taking the fundamental wisdom as its substance, and the differentiating wisdom that knows the sequence of the kalpas and the lands as its function. What follows is set out fully in the text itself.” 〔T36n1739 0928b03〕
Third, explaining the sense following the text:
「三輪者，神通、記心、正教是三輪清淨，明此三昧得神通，善記不忘善說諸法。如歌羅邏者，此云薄酪，謂初受胎如薄酪。自餘如文自具。」 tr. “As for the three wheels: spiritual penetration, the recording of minds, and right teaching are the purity of the three wheels, making clear that in this samādhi he gains spiritual penetration, records well without forgetting, and preaches all dharmas well. As for the kalala, in this land it is called thin curd, that is, at the first receiving of conception it is like thin curd. The remainder is set out fully in the text itself.” 〔T36n1739 0928b05〕
The Yanyi chao T36n1736
「過去莊嚴藏」 tr. “the treasury of the adornments of the past” yields zero hits in this subcommentary — 〔not found〕. The chao explains selectively by its own convention and does not open out every samādhi one by one; this is not an oversight.
Fazang, Tanxuan ji T35n1733 · Zhiyan, Souxuan ji T35n1732
〔not found〕. What both records comment upon is the sixty-fascicle Avataṃsaka, and the sixty has no Chapter on the Ten Samādhis; hence there is no corresponding text.
Recorded without adjudication: the explanations of the ancient worthies upon this passage stand in the two tracks of Chengguan’s Huayan jing shu and Li Tongxuan’s Lun. The two houses train the word 「歌羅邏」 tr. “kalala” alike as 「薄酪」 tr. “thin curd”; upon 「三輪清淨」 tr. “the purity of the three wheels” they each put forth an explanation of their own — Chengguan discerns it with respect to wisdom, saying that there is no knower, nothing known, and no right knowing; Li Tongxuan discerns it with respect to function, saying that it is spiritual penetration · the recording of minds · right teaching. The two explanations are each established according to the gate with respect to which they are made, and both are recorded as above. The remaining houses either want the text or have not opened it out separately; the absence is recorded in accordance with fact, and nothing from elsewhere is put in its place.
VII. Cross-Reading and Lineage
- Cross-reading within this chapter: this samādhi is the fifth of the ten great samādhis; before it comes the fourth, the great samādhi of the practice of the pure deep mind, and after it opens the sixth, the great samādhi of the treasury of the light of wisdom. Every section of the ten samādhis raises its question with 「佛子！云何為菩薩摩訶薩……」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva’s …”, while the sentence of the concluding name has three forms: ‘this is the bodhisattva-mahāsattva’s Nth … skillful wisdom’ six times (the second · third · fourth · sixth · seventh · ninth) · ‘this is named the bodhisattva-mahāsattva’s Nth … skillful wisdom’ three times (the first · fifth · eighth) · the tenth reading ‘this is the bodhisattva-mahāsattva’s tenth great samādhi of the unobstructed wheel, the surpassing mind, the vast wisdom’; the prefix ‘Sons of the Buddha!’ is wanting only in the second and the fourth, and the opening question of this passage 〔T10n0279 0215c07〕 together with the sentence of its concluding name 〔0216a08〕 belongs to the ‘this is named’ form.
- Cross-reading with the third samādhi: the third samādhi lays out the times of entering and comes home to ‘giving rise to no discrimination,’ while this samādhi lays out the sequence of what is known and comes home to 「不滅現在，不緣過去」 tr. “he does not extinguish the present, he does not take the past as object” 〔T10n0279 0215c25〕 — the two passages alike gather force by laying out the measures of time to their utmost, and yet the sense each gathers up is different, the one lying in a mind without defiling attachment, the other in a reaching after an object that is neither grasping nor abandoning.
- The attachment of the speaker: this passage is spoken by Samantabhadra Bodhisattva alone, to the assembly of bodhisattvas present (the vocative 「佛子」 tr. “Sons of the Buddha”), continuing one and the same discourse with the four samādhis before it, with no change of speaker and no narrative insertion by the compilers of the sūtra.
- The Huayan school’s treatises as heirs: 〔not found〕 — in the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Huanyuan guan T45n1876, these four books, a search for 「十定」 tr. “the ten samādhis” yields zero hits in every case; this passage has no lineage of direct citation in the school’s treatises to be attached to it, and the absence is recorded in accordance with fact.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): the fifth, the great samādhi of the treasury of knowing the adornments of the past, runs from 〔T10n0279 0215c07〕 to 〔0216a10 before〕. The question raised 0215c07 · sequences taking one another in 0215c08–c14 · the eleven clauses of ‘then he knows’ 0215c14–c19 · the naming of the samādhi 0215c19 · the fourteen layers of the entering of kalpas 0215c20–c25 · showing forth the character of this knowing 0215c25 · rising from samādhi and receiving the dharmas of consecration 0215c26–c29 · calling forth and listing the ten names 0215c29–0216a04 · concluding with the swiftness of the gaining, in dharma, simile, and joining 0216a04–a08 · the concluding name 0216a08. The whole passage is 618 characters verbatim (32 lines).
- Buddhabhadra T278: 〔the sixty-fascicle text lacks it〕 — it has no Chapter on the Ten Samādhis.
- Prajñā T293 (the forty-fascicle Avataṃsaka): it preserves only chapter thirty-nine · it does not touch this chapter.
- Chengguan, Huayan jing shu T35n1735: the commentary on the fifth samādhi begins 0843c12 and runs to the boundary before 0843c28, 334 characters in all (17 lines). The judgement of the five subdivisions 0843c12–c15 · the gloss upon the fourth subdivision 0843c15–c17 · the opening out of the fifth subdivision 0843c18–c22 · the judgement assigning the ten names 0843c23–c26 · the concluding part and the training of the word 0843c26–c28.
- The Yanyi chao T36n1736: 「過去莊嚴藏」 tr. “the treasury of the adornments of the past” yields zero hits — 〔not found〕.
- The Xin Huayan jing lun T36n1739: this passage begins 0928a26 and runs to the boundary before 0928b09, 213 characters in all (12 lines). Explaining the name 0928a27 · substance and function 0928b02 · explaining the sense following the text 0928b04.
- The Tanxuan ji T35n1733 · the Souxuan ji T35n1732: 〔not found〕 (for the reason see rubric VI).
- Variant readings: within the range of T279 covered by this unit, 〔0215c07〕–〔0216a09〕, the Taishō base text carries 1 collation note, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0216a01〕辭【大】｜詞【宋】【元】【明】【宮】.
- A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0215c16〕諸【CB】｜無此字【大】.
- A further note on variant readings: the interlinear notes were stripped and recorded at the level of the original-text layer.