華嚴經 品二十七 十定品 · 第十 無礙輪大三昧Avataṃsaka Sūtra · The Ten Samādhis · The Tenth, the Great Samādhi of the Unobstructed Wheel
摩尼寶放進彩衣裡，映得與衣同色，寶性一分未改。
十定走到最後一定，這位菩薩十處「同於諸佛」——相好、光明、神通、色身、圓音，樣樣同。於是普眼問了十定正說中唯一的一個問題：既然什麼都和佛一樣了，為什麼還叫菩薩？普賢的答只有一句骨：已入智境界，『則名為佛』；於如來所修菩薩行無有休息，『說名菩薩』。一人二名，不是還差一點，是各有其門。
象王住在金脇山的窟裡，帝釋出遊時牠現身忉利，變作天身與諸天嬉遊，沒有人分得出這是象是天——而牠的本身，始終在窟中不曾動過。
不捨因而現果，只因眾生還要度。且入此定。
A maṇi jewel put into a colored garment is mirrored as of one color with it, and the nature of the jewel is not altered by so much as a part.
The ten samādhis come to their last round, and this bodhisattva is in ten places ‘the same as the buddhas’ — marks and signs, light, spiritual penetrations, body of form, perfect voice, each and every one the same. Whereupon Universal Eye asks the one and only question in the direct exposition of the ten samādhis: since everything is now the same as a buddha’s, why is he still called a bodhisattva? Samantabhadra’s answer has but one bone to it: having entered the realm of wisdom, ‘then he is named a buddha’; the bodhisattva practice he cultivates in the Tathāgata’s presence having no rest, ‘he is said to be named a bodhisattva.’ One person and two names — not that something is still lacking, but that each has its own gate.
The elephant-king dwells in his cave on the Golden-Flank Mountain; when Śakra goes abroad he shows himself in the Heaven of the Thirty-Three, and turning into a god’s body sports with the gods, and no one can tell which is the elephant and which the god — and his own body, all the while, has never once stirred from the cave.
Not abandoning the cause and yet manifesting the fruit, only because sentient beings are still to be delivered. Now enter this samādhi.
〔T10 0223〕 「佛子！云何為菩薩摩訶薩無礙輪三昧？佛子！菩薩摩訶薩入此三昧時，住無礙身業、無礙語業、無礙意業，住無礙佛國土，得無礙成就眾生智，獲無礙調伏眾生智，放無礙光明，現無礙光明網，示無礙廣大變化，轉無礙清淨法輪，得菩薩無礙自在，普入諸佛力，普住諸佛智，作佛所作，淨佛所淨，現佛神通，令佛歡喜，行如來行，住如來道，常得親近無量諸佛，作諸佛事紹諸佛種。 「佛子！菩薩摩訶薩住此三昧已，觀一切智，總觀一切智，別觀一切智，隨順一切智，顯示一切智，攀緣一切智，見一切智，總見一切智，別見一切智，於普賢菩薩廣大願、廣大心、廣大行、廣大所趣、廣大所入、廣大光明、廣大出現、廣大護念、廣大變化、廣大道，不斷不退，無休無替，無倦無捨，無散無亂，常增進，恒相續。何以故？此菩薩摩訶薩於諸法中，成就大願，發行大乘，入於佛法大方便海；以勝願力，於諸菩薩所行之行，智慧明照皆得善巧，具足菩薩神通變化，善能護念一切眾生；如去、來、今一切諸佛之所護念，於諸眾生恒起大悲，成就如來不變異法。佛子！譬如有人以摩尼寶置色衣中，其摩尼寶雖同衣色，不捨自性。菩薩摩訶薩亦復如是，成就智慧以為心寶，觀一切智普皆 〔T10 0224〕 明現，然不捨於菩薩諸行。何以故？菩薩摩訶薩發大誓願，利益一切眾生，度脫一切眾生，承事一切諸佛，嚴淨一切世界，安慰眾生，深入法海；為淨眾生界，現大自在，給施眾生，普照世間，入於無邊幻化法門，不退不轉，無疲無厭。佛子！譬如虛空持眾世界，若成若住，無厭無倦，無羸無朽，無散無壞，無變無異，無有差別，不捨自性。何以故？虛空自性，法應爾故。菩薩摩訶薩亦復如是，立無量大願，度一切眾生，心無厭倦。佛子！譬如涅槃，去、來、現在無量眾生於中滅度，終無厭倦。何以故？一切諸法本性清淨，是謂：涅槃，云何於中而有厭倦？菩薩摩訶薩亦復如是，為欲度脫一切眾生皆令出離而現於世，云何而起疲厭之心？佛子！如薩婆若，能令過去、未來、現在一切菩薩，於諸佛家已、現、當生，乃至令成無上菩提，終不疲厭。何以故？一切智與法界無二故，於一切法無所著故。菩薩摩訶薩亦復如是，其心平等住一切智，云何而有疲厭之心？ 「佛子！此菩薩摩訶薩有一蓮華，其華廣大盡十方際，以不可說葉、不可說寶、不可說香而為莊嚴；其不可說寶，復各示現種種眾寶，清淨妙好，極善安住。其華常放眾色光明，普照十方一切世界無所障礙；真金為網，彌覆其上；寶鐸徐搖，出微妙音，其音演暢一切智法。此大蓮華具足如來清淨莊嚴，一切善根之所生起，吉祥為表，神力所現，有十千阿僧祇清淨功德，菩薩妙道之所成就，一切智心之所流出，十方佛影於中顯現，世間瞻仰猶如佛塔，眾生見者無不禮敬，從能了幻正法所生，一切世間不可為諭。菩薩摩訶薩於此華上結跏趺坐，其身大小與華相稱。一切諸佛神力所加，令菩薩身一一毛孔各出百萬億那由他不可說佛剎微塵數光明，一一光明現百萬億那由他不可說佛剎微塵數摩尼寶，其寶皆名：普光明藏，種種色相以為莊嚴，無量功德之所成就，眾寶及華以為羅網彌覆其上，散百千億那由他殊勝妙香，無量色相種種莊嚴，復現不思議寶莊嚴蓋以覆其上。一一摩尼寶悉現百萬億那由他不可說佛剎微塵數樓閣；一一樓閣現百萬億那由他不可說佛剎微塵數蓮華藏師子之座；一一師子座現百萬億那由他不可說佛剎微塵數光明；一一光明現百萬億那由他不可說佛剎微塵數色相；一一色相現百萬億那由他不可說佛剎微塵數光明輪；一一光明輪現百萬億那由他不可說佛剎微塵數毘盧遮那摩尼寶華；一一華現百萬億那由他不可說佛剎微塵數臺；一一臺現百萬億那由他不可說佛剎微塵數佛；一一佛現百萬億那由他不可說佛剎微塵數神變；一一神變淨百萬億那由他不可說佛剎微塵數眾生眾；一一眾生眾中現百萬億那由他不可說佛剎微塵數諸佛自在；一一自在雨百萬億那由他不可說佛剎微塵數佛法；一一佛法有百萬億那由他不可說佛剎微塵數修多羅；一一修多羅說百萬億那由他不可說佛剎微塵數法門；一一法門有百萬億那由他不可說佛剎微塵數金剛智所入法輪，差別言辭各別演說；一一法輪成熟百萬億那由他不可說佛剎微塵數眾生界；一一眾生界有百萬億那由他不可說佛剎微塵數眾生，於佛法中而得調伏。 「佛子！菩薩摩訶薩住此三昧，示現如是神通境界無量變化，悉知如幻而不染著，安住無邊不可說法。自性清淨、法界實相、如來種性，無礙際中，無去無來，非先非後，甚深無底，現量所得，以智自入，不由他悟。心不迷亂亦無分別，為去、來、今一切諸佛之所稱讚，從諸佛力之所流出，入於一切諸佛境界。體性如實，淨眼現證，慧眼普見，成就佛眼為世明燈，行於智眼所知境界，廣能開示微妙法門。成菩提心，趣勝丈夫，於諸境界無有障礙，入智種性出生諸智，離世生法而現受生，神通變化，方便調伏。如是一切無非善巧，功德解欲悉皆清淨，最極微妙具足圓滿，智慧廣大猶如虛空，善能觀察眾聖境界，信行願力堅固不動，功德無盡世所稱歎。於一切佛所觀之藏，大菩提處一切智海，集眾妙寶，為大智者，猶如蓮華自性清淨，眾生見者皆生歡喜、咸得利益。智光普照，見無量佛，淨一切法，所行寂靜，於諸佛法究竟無礙。恒以方便住佛菩提功德行中而得出生，具菩薩智，為菩薩首，一切諸佛共所護念。得佛威神，成佛法身，念力難思，於境一緣而無所緣，其行廣大無相無礙，等于法界無量無邊。所證菩提猶如虛空，無有邊際，無所縛著，於諸世間普作饒益，一 〔T10 0225〕 切智海善根所流，悉能通達無量境界。已善成就清淨施法，住菩薩心，淨菩薩種，能隨順生諸佛菩提，於諸佛法皆得善巧，具微妙行，成堅固力。一切諸佛自在威神，眾生難聞，菩薩悉知入不二門住無相法；雖復永捨一切諸相，而能廣說種種諸法，隨諸眾生心樂欲解，悉使調伏，咸令歡喜。法界為身無有分別，智慧境界不可窮盡，志常勇猛，心恒平等。見一切佛功德邊際，了一切劫差別次第，開示一切法，安住一切剎，嚴淨一切諸佛國土，顯現一切正法光明，演去、來、今一切佛法，示諸菩薩所住之處。為世明燈，生諸善根，永離世間，常生佛所，得佛智慧明了第一。一切諸佛皆共攝受，已入未來諸佛之數，從諸善友而得出生，所有志求皆無不果。具大威德，住增上意，隨所聽聞咸能善說，亦為開示聞法善根。住實際輪，於一切法心無障礙；不捨諸行，離諸分別，於一切法心無動念。得智慧明滅諸癡闇，悉能明照一切佛法，不壞諸有而生其中，了知一切諸有境界。從本已來無有動作，身、語、意業皆悉無邊，雖隨世俗演說種種無量文字，而恒不壞離文字法。深入佛海，知一切法但有假名，於諸境界無繫無著；了一切法空無所有，所修諸行從法界生，猶如虛空無相無形。深入法界隨順演說，於一境門生一切智，觀十力地以智修學，智為橋梁至薩婆若，以智慧眼見法無礙，善入諸地知種種義，一一法門悉得明了，所有大願靡不成就。 「佛子！菩薩摩訶薩以此開示一切如來無差別性，此是無礙方便之門，此能出生菩薩眾會，此法唯是三昧境界，此能勇進入薩婆若，此能開顯諸三昧門，此能無礙普入諸剎，此能調伏一切眾生，此能住於無眾生際，此能開示一切佛法，此於境界皆無所得。雖一切時演說開示，而恒遠離妄想分別；雖知諸法皆無所作，而能示現一切作業；雖知諸佛無有二相，而能顯示一切諸佛；雖知無色，而演說諸色；雖知無受，而演說諸受；雖知無想，而演說諸想；雖知無行，而演說諸行；雖知無識，而演說諸識，恒以法輪開示一切；雖知法無生，而常轉法輪；雖知法無差別，而說諸差別門；雖知諸法無有生滅，而說一切生滅之相；雖知諸法無麁無細，而說諸法麁細之相；雖知諸法無上、中、下，而能宣說最上之法；雖知諸法不可言說，而能演說清淨言辭；雖知諸法無內無外，而說一切內外諸法；雖知諸法不可了知，而說種種智慧觀察；雖知諸法無有真實，而說出離真實之道；雖知諸法畢竟無盡，而能演說盡諸有漏；雖知諸法無違無諍，然亦不無自他差別；雖知諸法畢竟無師，而常尊敬一切師長；雖知諸法不由他悟，而常尊敬諸善知識；雖知法無轉，而轉法輪；雖知法無起，而示諸因緣；雖知諸法無有前際，而廣說過去；雖知諸法無有後際，而廣說未來；雖知諸法無有中際，而廣說現在；雖知諸法無有作者，而說諸作業；雖知諸法無有因緣，而說諸集因；雖知諸法無有等比，而說平等、不平等道；雖知諸法無有言說，而決定說三世之法；雖知諸法無有所依，而說依善法而得出離；雖知法無身，而廣說法身；雖知三世諸佛無邊，而能演說唯有一佛；雖知法無色，而現種種色；雖知法無見，而廣說諸見；雖知法無相，而說種種相；雖知諸法無有境界，而廣宣說智慧境界；雖知諸法無有差別，而說行果種種差別；雖知諸法無有出離，而說清淨諸出離行；雖知諸法本來常住，而說一切諸流轉法；雖知諸法無有照明，而恒廣說照明之法。 「佛子！菩薩摩訶薩入如是大威德三昧智輪，則能證得一切佛法，則能趣入一切佛法，則能成就，則能圓滿，則能積集，則能清淨，則能安住，則能了達，與一切法自性相應，而此菩薩摩訶薩不作是念：『有若干諸菩薩、若干菩薩法、若干菩薩究竟、若干幻究竟、若干化究竟、若干神通成就、若干智成就、若干思惟、若干證入、若干趣向、若干境界。』何以故？菩薩三昧，如是體性，如是無邊，如是殊勝故。此三昧種種境界、種種威力、種種深入，所謂：入不可說智門、入離分別諸莊嚴、入無邊殊勝波羅蜜、入無數禪定、入百千億那由他不可說廣大智、入見無邊佛勝妙藏、入於境界不休息、入清淨信解助道法、入諸根猛利大神通、入於境界心無礙、入見一切佛平等眼、入積集普賢勝志行、入住那羅延妙智身、入說如來智慧海、入起無量種自在神變、入生一切佛無盡智門、入住一切佛現前境界、入淨普賢菩薩自在智、入開示無比普門智、入普知法 〔T10 0226〕 界一切微細境界、入普現法界一切微細境界、入一切殊勝智光明、入一切自在邊際、入一切辯才法門際、入遍法界智慧身、入成就一切處遍行道、入善住一切差別三昧、入知一切諸佛心。 「佛子！此菩薩摩訶薩住普賢行，念念入百億不可說三昧，然不見普賢菩薩三昧及佛境界莊嚴前際。何以故？知一切法究竟無盡故，知一切佛剎無邊故，知一切眾生界不思議故，知前際無始故，知未來無窮故，知現在盡虛空遍法界無邊故，知一切諸佛境界不可思議故，知一切菩薩行無數故，知一切諸佛辯才所說境界不可說無邊故，知一切幻心所緣法無量故。佛子！如如意珠，隨有所求一切皆得，求者無盡，意皆滿足，而珠勢力終不匱止。菩薩摩訶薩亦復如是，入此三昧，知心如幻，出生一切諸法境界，周遍無盡，不匱不息。何以故？菩薩摩訶薩成就普賢無礙行智，觀察無量廣大幻境，猶如影像無增減故。佛子！譬如凡夫，各別生心，已生、現生及以當生，無有邊際，無斷無盡；其心流轉，相續不絕，不可思議。菩薩摩訶薩亦復如是，入此普幻門三昧，無有邊際，不可測量。何以故？了達普賢菩薩普幻門無量法故。佛子！譬如難陀跋難陀、摩那斯龍王及餘大龍降雨之時，滴如車軸，無有邊際；雖如是雨，雲終不盡，此是諸龍無作境界。菩薩摩訶薩亦復如是，住此三昧，入普賢菩薩諸三昧門、智門、法門、見諸佛門、往諸方門、心自在門、加持門、神變門、神通門、幻化門、諸法如幻門、不可說不可說諸菩薩充滿門，親近不可說不可說佛剎微塵數如來正覺門，入不可說不可說廣大幻網門，知不可說不可說差別廣大佛剎門，知不可說不可說有體性、無體性世界門，知不可說不可說眾生想門，知不可說不可說時差別門，知不可說不可說世界成壞門，知不可說不可說覆住、仰住諸佛剎門，於一念中皆如實知。如是入時，無有邊際，無有窮盡，不疲不厭，不斷不息，無退無失；於諸法中不住非處，恒正思惟，不沈不舉；求一切智常無退捨，為一切佛剎照世明燈，轉不可說不可說法輪；以妙辯才諮問如來無窮盡時，示成佛道無有邊際，調伏眾生恒無廢捨，常勤修習普賢行願未曾休息，示現無量不可說不可說色相身無有斷絕。何以故？譬如然火，隨所有緣，於爾所時火起不息。菩薩摩訶薩亦復如是，觀察眾生界、法界、世界，猶如虛空無有邊際，乃至能於一念之頃，往不可說不可說佛剎微塵數佛所。一一佛所入不可說不可說一切智種種差別法；令不可說不可說眾生界出家為道，勤修善根，究竟清淨；令不可說不可說菩薩於普賢行願未決定者而得決定，安住普賢智慧之門；以無量方便，入不可說不可說三世成、住、壞廣大差別劫，於不可說不可說成、住、壞世間差別境界，起於爾所大悲大願，調伏無量一切眾生悉使無餘。何以故？此菩薩摩訶薩為欲度脫一切眾生，修普賢行，生普賢智，滿足普賢所有行願。是故，諸菩薩應於如是種類、如是境界、如是威德、如是廣大、如是無量、如是不思議、如是普照明、如是一切諸佛現前住、如是一切如來所護念、如是成就往昔善根、如是其心無礙不動三昧之中，勤加修習，離諸熱惱，無有疲厭，心不退轉，立深志樂，勇猛無怯，順三昧境界，入難思智地。不依文字，不著世間，不取諸法，不起分別，不染著世事，不分別境界，於諸法智但應安住，不應稱量。所謂：親近一切智，悟解佛菩提，成就法光明，施與一切眾生善根。於魔界中拔出眾生，令其得入佛法境界，令不捨大願，勤觀出道，增廣淨境，成就諸度，於一切佛深生信解。常應觀察一切法性，無時暫捨；應知自身與諸法性普皆平等；應當明解世間所作，示其如法智慧方便；應常精進，無有休息；應觀自身善根鮮少；應勤增長他諸善根；應自修行一切智道；應勤增長菩薩境界；應樂親近諸善知識；應與同行而共止住；應不分別佛；應不捨離念；應常安住平等法界；應知一切心識如幻；應知世間諸行如夢；應知諸佛願力出現猶如影像；應知一切諸廣大業猶如變化；應知言語悉皆如響；應觀諸法一切如幻；應知一切生滅之法皆如音聲；應知所往一切佛剎皆無體性；應為請問如來佛法不生疲倦；應為開悟一切世間，勤加教誨而不捨離；應為調伏一切眾生，知時說法而不休息。佛子！菩薩摩訶薩如是修行普賢之行，如是圓滿菩薩境界，如是通達出離之道，如是受持三世佛法，如是觀察一切智門，如是思惟 〔T10 0227〕 不變異法，如是明潔增上志樂，如是信解一切如來，如是了知佛廣大力，如是決定無所礙心，如是攝受一切眾生。 「佛子！菩薩摩訶薩入普賢菩薩所住如是大智慧三昧時，十方各有不可說不可說國土，一一國土各有不可說不可說佛剎微塵數如來名號，一一名號各有不可說不可說佛剎微塵數諸佛而現其前，與如來念力，令不忘失如來境界；與一切法究竟慧，令入一切智；與知一切法種種義決定慧，令受持一切佛法趣入無礙；與無上佛菩提，令入一切智開悟法界；與菩薩究竟慧，令得一切法光明，無諸黑闇；與菩薩不退智，令知時、非時，善巧方便調伏眾生；與無障礙菩薩辯才，令悟解無邊法演說無盡；與神通變化力，令現不可說不可說差別身無邊色相種種不同開悟眾生；與圓滿言音，令現不可說不可說差別音聲種種言辭開悟眾生；與不唐捐力，令一切眾生若得見形、若得聞法皆悉成就，無空過者。佛子！菩薩摩訶薩如是滿足普賢行故，得如來力，淨出離道，滿一切智，以無礙辯才神通變化，究竟調伏一切眾生；具佛威德，淨普賢行，住普賢道，盡未來際，為欲調伏一切眾生，轉一切佛微妙法輪。何以故？佛子！此菩薩摩訶薩成就如是殊勝大願諸菩薩行，則為一切世間法師，則為一切世間法日，則為一切世間智月；則為一切世間須彌山王，嶷然高出，堅固不動；則為一切世間無涯智海；則為一切世間正法明燈，普照無邊，相續不斷；為一切眾生開示無邊清淨功德，皆令安住功德善根；順一切智，大願平等，修習普賢廣大之行，常能勸發無量眾生，住不可說不可說廣大行三昧，現大自在。 「佛子！此菩薩摩訶薩，獲如是智，證如是法，於如是法審住明見；得如是神力，住如是境界，現如是神變，起如是神通；常安住大悲，常利益眾生，開示眾生安隱正道，建立福智大光明幢；證不思議解脫，住一切智解脫，到諸佛解脫彼岸，學不思議解脫方便門已得成就，入法界差別門無有錯亂，於普賢不可說不可說三昧遊戲自在，住師子奮迅智心意無礙。其心恒住十大法藏。何者為十？所謂：住憶念一切諸佛，住憶念一切佛法，住調伏一切眾生大悲，住示現不思議清淨國土智，住深入諸佛境界決定解，住去、來、現在一切佛平等相菩提，住無礙無著際，住一切法無相性，住去、來、現在一切佛平等善根，住去、來、現在一切如來法界無差別身、語、意業先導智，住觀察三世一切諸佛受生、出家、詣道場、成正覺、轉法輪、般涅槃悉入剎那際。佛子！此十大法藏廣大無量，不可數、不可稱、不可思、不可說、無窮盡、難忍受，一切世智無能稱述。 「佛子！此菩薩摩訶薩已到普賢諸行彼岸，證清淨法，志力廣大，開示眾生無量善根，增長菩薩一切勢力，於念念頃滿足菩薩一切功德，成就菩薩一切諸行，得一切佛陀羅尼法，受持一切諸佛所說；雖常安住真如實際，而隨一切世俗言說，示現調伏一切眾生。何以故？菩薩摩訶薩住此三昧，法如是故。佛子！菩薩摩訶薩以此三昧，得一切佛廣大智，得巧說一切廣大法自在辯才，得一切世中最為殊勝清淨無畏法，得入一切三昧智，得一切菩薩善巧方便，得一切法光明門，到安慰一切世間法彼岸，知一切眾生時、非時，照十方世界一切處，令一切眾生得勝智，作一切世間無上師，安住一切諸功德，開示一切眾生清淨三昧，令入最上智。何以故？菩薩摩訶薩如是修行，則利益眾生，則增長大悲，則親近善知識，則見一切佛，則了一切法，則詣一切剎，則入一切方，則入一切世，則悟一切法平等性，則知一切佛平等性，則住一切智平等性。於此法中，作如是業，不作餘業；住未足心，住不散亂心，住專一心，住勤修心，住決定心，住不變異心；如是思惟，如是作業，如是究竟。 「佛子！菩薩摩訶薩無異語、異作，有如語、如作。何以故？譬如金剛，以不可壞而得其名，終無有時離於不壞；菩薩摩訶薩亦復如是，以諸行法而得其名，終無有時離諸行法。譬如真金，以有妙色而得其名，終無有時離於妙色；菩薩摩訶薩亦復如是，以諸善業而得其名，終無有時離諸善業。譬如日天子，以光明輪而得其名，終無有時離光明輪；菩薩摩訶薩亦復如是，以智慧光而得其名，終無有時離智慧光。譬如須彌山王，以四寶峯處於大海，逈然高出而得其名，終無有時捨離四峯；菩薩摩訶薩亦復如是，以諸善根處在於世，逈然高出而得其名，終無有時捨離 〔T10 0228〕 善根。譬如大地，以持一切而得其名，終無有時捨離能持；菩薩摩訶薩亦復如是，以度一切而得其名，終無有時捨離大悲。譬如大海，以含眾水而得其名，終無有時捨離於水；菩薩摩訶薩亦復如是，以諸大願而得其名，終不暫捨度眾生願。譬如軍將，以能慣習戰鬪之法而得其名，終無有時捨離此能；菩薩摩訶薩亦復如是，以能慣習如是三昧而得其名，乃至成就一切智智，終無有時捨離此行。如轉輪王，馭四天下，常勤守護一切眾生，令無橫死，恒受快樂；菩薩摩訶薩亦復如是，入如是等諸大三昧，常勤化度一切眾生，乃至令其究竟清淨。譬如種子，植之於地，乃至能令莖葉增長；菩薩摩訶薩亦復如是，修普賢行，乃至能令一切眾生善法增長。譬如大雲，於夏暑月降霔大雨，乃至增長一切種子；菩薩摩訶薩亦復如是，入如是等諸大三昧，修菩薩行，雨大法雨，乃至能令一切眾生究竟清淨、究竟涅槃、究竟安隱、究竟彼岸、究竟歡喜、究竟斷疑，為諸眾生究竟福田，令其施業皆得清淨，令其皆住不退轉道，令其同得一切智智，令其皆得出離三界，令其皆得究竟之智，令其皆得諸佛如來究竟之法，置諸眾生一切智處。何以故？菩薩摩訶薩成就此法，智慧明了，入法界門，能淨菩薩不可思議無量諸行。所謂：能淨諸智，求一切智故；能淨眾生，使調伏故；能淨剎土，常迴向故；能淨諸法，普了知故；能淨無畏，無怯弱故；能淨無礙辯，巧演說故；能淨陀羅尼，於一切法得自在故；能淨親近行，常見一切佛興世故。佛子！菩薩摩訶薩住此三昧，得如是等百千億那由他不可說不可說清淨功德，於如是等三昧境界得自在故，一切諸佛所加被故，自善根力之所流故，入智慧地大威力故，諸善知識引導力故，摧伏一切諸魔力故，同分善根淳淨力故，廣大誓願欲樂力故，所種善根成就力故，超諸世間無盡之福、無對力故。 「佛子！菩薩摩訶薩住此三昧，得十種法，同去、來、今一切諸佛。何者為十？所謂：得諸相好，種種莊嚴，同於諸佛；能放清淨大光明網，同於諸佛；神通變化，調伏眾生，同於諸佛；無邊色身，清淨圓音，同於諸佛；隨眾生業現淨佛國，同於諸佛；一切眾生所有語言皆能攝持、不忘不失，同於諸佛；無盡辯才隨眾生心而轉法輪令生智慧，同於諸佛；大師子吼無所怯畏，以無量法開悟群生，同於諸佛；於一念頃，以大神通普入三世，同於諸佛；普能顯示一切眾生諸佛莊嚴、諸佛威力、諸佛境界，同於諸佛。」 爾時，普眼菩薩白普賢菩薩言：「佛子！此菩薩摩訶薩得如是法，同諸如來，何故不名：佛？何故不名：十力？何故不名：一切智？何故不名：一切法中得菩提者？何故不得名為：普眼？何故不名：一切境中無礙見者？何故不名：覺一切法？何故不名：與三世佛無二住者？何故不名：住實際者？何故修行普賢行願猶未休息？何故不能究竟法界捨菩薩道？」 爾時，普賢菩薩告普眼菩薩言： 「善哉佛子！如汝所言，若此菩薩摩訶薩同一切佛，以何義故不名為：佛？乃至不能捨菩薩道？佛子！此菩薩摩訶薩已能修習去、來、今世一切菩薩種種行願，入智境界，則名為：佛；於如來所修菩薩行無有休息，說名：菩薩。如來諸力皆悉已入，則名：十力；雖成十力，行普賢行而無休息，說名：菩薩。知一切法而能演說，名：一切智；雖能演說一切諸法，於一一法善巧思惟未嘗止息，說名：菩薩。知一切法無有二相，是則說名：悟一切法；於二、不二一切諸法差別之道善巧觀察，展轉增勝無有休息，說名：菩薩。已能明見普眼境界，說名：普眼；雖能證得普眼境界，念念增長未曾休息，說名：菩薩。於一切法悉能明照，離諸闇障，名：無礙見；常勤憶念無礙見者，說名：菩薩。已得諸佛智慧之眼，是則說名：覺一切法；觀諸如來正覺智眼而不放逸，說名：菩薩。住佛所住，與佛無二，說名：與佛無二住者；為佛攝受，修諸智慧，說名：菩薩。常觀一切世間實際，是則說名：住實際者；雖常觀察諸法實際，而不證入亦不捨離，說名：菩薩。不來不去，無同無異，此等分別悉皆永息，是則說名：休息願者；廣大修習，圓滿不退，則名：未息普賢願者。了知法界無有邊際，一切諸法一相無相，是則說名：究竟法界捨菩薩道；雖知法界無有邊際，而知一切種種異相，起大悲心度諸眾生，盡未來際無有疲厭，是則說名：普賢菩薩。 「佛子！譬如伊羅鉢那象王，住金脇山七寶窟中，其窟周圍悉以七寶而為欄楯，寶多羅樹次第行列，真金羅網彌覆 〔T10 0229〕 其上；象身潔白猶如珂雪，上立金幢，金為瓔珞，寶網覆鼻，寶鈴垂下，七肢成就，六牙具足，端正充滿，見者欣樂，調良善順，心無所逆。若天帝釋將欲遊行，爾時象王即知其意，便於寶窟而沒其形，至忉利天釋主之前，以神通力種種變現，令其身有三十三頭，於一一頭化作七牙，於一一牙化作七池，一一池中有七蓮華，一一華中有七采女，一時俱奏百千天樂。是時，帝釋乘茲寶象，從難勝殿往詣華園，芬陀利華遍滿其中。是時，帝釋至華園已，從象而下，入於一切寶莊嚴殿，無量采女以為侍從，歌詠妓樂受諸快樂。爾時，象王復以神通隱其象形現作天身，與三十三天及諸采女，於芬陀利華園之內歡娛戲樂，所現身相、光明衣服、往來進止、語笑觀瞻，皆如彼天，等無有異，無能分別；此象、此天，象之與天，更互相似。佛子！彼伊羅鉢那象王，於金脇山七寶窟中無所變化，至於三十三天之上，為欲供養釋提桓因，化作種種諸可樂物，受天快樂，與天無異。佛子！菩薩摩訶薩亦復如是，修習普賢菩薩行願及諸三昧以為眾寶莊嚴之具，七菩提分為菩薩身，所放光明以之為網，建大法幢，鳴大法鐘，大悲為窟，堅固大願以為其牙，智慧無畏猶如師子，法繒繫頂，開示祕密，到諸菩薩行願彼岸。為欲安處菩提之座，成一切智，得最正覺，增長普賢廣大行願，不退不息，不斷不捨，大悲精進，盡未來際度脫一切苦惱眾生。不捨普賢道，現成最正覺，現不可說不可說成正覺門，現不可說不可說轉法輪門，現不可說不可說住深心門；於不可說不可說廣大國土，現涅槃變化門；於不可說不可說差別世界，而現受生修普賢行，現不可說不可說如來；於不可說不可說廣大國土菩提樹下成最正覺，不可說不可說菩薩眾親近圍遶。或於一念頃，修普賢行而成正覺，或須臾頃，或於一時，或於一日，或於半月，或於一月，或於一年，或無數年，或於一劫，如是乃至不可說不可說劫，修普賢行而成正覺。復於一切諸佛剎中而為上首，親近於佛，頂禮供養，請問觀察如幻境界，淨修菩薩無量諸行、無量諸智、種種神變、種種威德、種種智慧、種種境界、種種神通、種種自在、種種解脫、種種法明、種種教化調伏之法。 「佛子！菩薩摩訶薩本身不滅，以行願力於一切處如是變現。何以故？欲以普賢自在神力調伏一切諸眾生故，令不可說不可說眾生得清淨故，令其永斷生死輪故，嚴淨廣大諸世界故，常見一切諸如來故，深入一切佛法流故，憶念三世諸佛種故，憶念十方一切佛法及法身故，普修一切菩薩諸行使圓滿故，入普賢流自在能證一切智故。佛子！汝應觀此菩薩摩訶薩，不捨普賢行，不斷菩薩道，見一切佛，證一切智，自在受用一切智法。如伊羅鉢那象王不捨象身，往三十三天，為天所乘，受天快樂，作天遊戲，承事天主，與天采女而作歡娛，同於諸天無有差別。佛子！菩薩摩訶薩亦復如是，不捨普賢大乘諸行，不退諸願，得佛自在，具一切智，證佛解脫，無障無礙，成就清淨，於諸國土無所染著，於佛法中無所分別；雖知諸法普皆平等無有二相，而恒明見一切佛土；雖已等同三世諸佛，而修菩薩行相續不斷。佛子！菩薩摩訶薩安住如是普賢行願廣大之法，當知是人心得清淨。佛子！此是菩薩摩訶薩第十無礙輪大三昧殊勝心廣大智。 「佛子！此是菩薩摩訶薩所住普賢行十大三昧輪。」
〔卷44〕
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.
徵起與入定方便：二十二句顯「無礙」與「輪」
「佛子！什麼是菩薩摩訶薩的無礙輪三昧呢？佛子！菩薩摩訶薩入這個三昧的時候，安住於無障礙的身業、無障礙的語業、無障礙的意業，安住於無障礙的佛國土，得到無障礙地成就眾生的智慧，獲得無障礙地調伏眾生的智慧，放出無障礙的光明，現出無障礙的光明羅網，示現無障礙的廣大變化，轉動無障礙的清淨法輪，得到菩薩無障礙的自在；普遍入於諸佛的力，普遍安住於諸佛的智，作佛所作的事，淨佛所淨的境，現佛的神通，令佛歡喜，行如來所行，住如來之道，常常得以親近無量諸佛，作諸佛的事業，紹繼諸佛的種姓。
住定之後：觀一切智九句・普賢十廣大・六雙不退
「佛子！菩薩摩訶薩安住這個三昧之後，觀察一切智，總的觀察一切智，別的觀察一切智，隨順一切智，顯示一切智，攀緣一切智，見一切智，總的見一切智，別的見一切智；對於普賢菩薩的廣大願、廣大心、廣大行、廣大所趣向、廣大所悟入、廣大光明、廣大出現、廣大護念、廣大變化、廣大道，不間斷也不退失，不休止也不替換，不疲倦也不捨離，不散失也不錯亂，常常增進，恆常相續。
「為什麼呢？這位菩薩摩訶薩在一切法之中，成就了大願，發起而行於大乘，進入佛法的大方便之海；憑著殊勝的願力，對於諸菩薩所行的行門，智慧照明而都得善巧，具足菩薩的神通變化，善能護念一切眾生；就像過去、未來、現在一切諸佛所護念的那樣，對於一切眾生恆常生起大悲，成就如來不變異之法。
摩尼寶置色衣喻：智同佛而行不捨
「佛子！譬如有人把摩尼寶珠放在有顏色的衣裳裡，那摩尼寶雖然映現得與衣同色，卻不曾捨掉自己的本性。菩薩摩訶薩也是這樣：成就智慧作為心中之寶，觀一切智而普皆明白現前，然而並不捨離菩薩的種種行。
「為什麼呢？菩薩摩訶薩發起大誓願，要利益一切眾生，度脫一切眾生，承事一切諸佛，嚴淨一切世界，安慰眾生，深入法海；為了淨治眾生界，示現大自在，給施眾生，普照世間，入於無邊的幻化法門，不退轉也不改變，不疲乏也不厭倦。
三喻明利生無厭：虛空・涅槃・薩婆若
「佛子！譬如虛空執持眾多世界，無論世界成立或安住，虛空都無厭無倦，不羸弱不朽壞，不散失不毀壞，不變不異，沒有差別，也不捨掉自己的本性。為什麼呢？因為虛空的自性，法本來就是這樣。菩薩摩訶薩也是這樣：立下無量大願，度一切眾生，心裡沒有厭倦。
「佛子！譬如涅槃，過去、未來、現在無量的眾生在其中滅度，涅槃始終沒有厭倦。為什麼呢？因為一切諸法本性清淨，這就叫作涅槃——既然如此，在這當中哪裡會有厭倦？菩薩摩訶薩也是這樣：為了要度脫一切眾生，令他們都得出離，因而示現於世間，怎麼會生起疲厭之心呢？
「佛子！又如薩婆若（一切智），能令過去、未來、現在一切菩薩，在諸佛之家或已生、或現生、或當生，乃至令他們成就無上菩提，始終不疲不厭。為什麼呢？因為一切智與法界並無二致，對於一切法都沒有執著。菩薩摩訶薩也是這樣：他的心平等地安住於一切智，怎麼會有疲厭之心呢？
依果殊勝：一朵盡十方際的大蓮華
「佛子！這位菩薩摩訶薩有一朵蓮華，那華廣大到窮盡十方的邊際，以不可說之多的華葉、不可說之多的珍寶、不可說之多的妙香作為莊嚴；那不可說的眾寶，又各各示現種種眾寶，清淨美好，極其善於安住。那華常常放出眾色光明，普照十方一切世界而無所障礙；以真金為羅網，彌覆在華的上面；寶鈴緩緩搖動，發出微妙的音聲，那音聲演暢一切智之法。
「這朵大蓮華具足如來的清淨莊嚴，是一切善根所生起的，以吉祥為表徵，由神力所示現，具有十千阿僧祇的清淨功德，是菩薩妙道所成就的，是一切智心所流出的；十方諸佛的影像在其中顯現，世間瞻仰它就像瞻仰佛塔，眾生見到的沒有不禮敬的；它從能了達如幻的正法所生，一切世間無可比擬。
正報自在：華上結跏趺坐・佛加放光二十重
「菩薩摩訶薩在這朵華上結跏趺坐，他的身量大小與華相稱。一切諸佛以神力加持，令菩薩身上的每一個毛孔，各各放出百萬億那由他不可說佛剎微塵數的光明；每一道光明現出百萬億那由他不可說佛剎微塵數的摩尼寶，那些寶都名為普光明藏，以種種色相作為莊嚴，由無量功德所成就，又以眾寶及華作成羅網彌覆其上，散出百千億那由他殊勝妙香，以無量色相種種莊嚴，又現出不思議的寶莊嚴蓋覆在上面。
「每一顆摩尼寶都現出百萬億那由他不可說佛剎微塵數的樓閣；每一座樓閣現出百萬億那由他不可說佛剎微塵數的蓮華藏師子座；每一師子座現出百萬億那由他不可說佛剎微塵數的光明；每一道光明現出百萬億那由他不可說佛剎微塵數的色相；每一種色相現出百萬億那由他不可說佛剎微塵數的光明輪；每一光明輪現出百萬億那由他不可說佛剎微塵數的毘盧遮那摩尼寶華；每一朵華現出百萬億那由他不可說佛剎微塵數的華臺；每一華臺現出百萬億那由他不可說佛剎微塵數的佛；每一位佛現出百萬億那由他不可說佛剎微塵數的神變；每一種神變淨化百萬億那由他不可說佛剎微塵數的眾生大眾；每一眾生大眾之中現出百萬億那由他不可說佛剎微塵數的諸佛自在；每一自在降下百萬億那由他不可說佛剎微塵數的佛法；每一種佛法有百萬億那由他不可說佛剎微塵數的修多羅（經）；每一部修多羅宣說百萬億那由他不可說佛剎微塵數的法門；每一法門有百萬億那由他不可說佛剎微塵數的金剛智所入之法輪，以差別的言辭各別演說；每一法輪成熟百萬億那由他不可說佛剎微塵數的眾生界；每一眾生界有百萬億那由他不可說佛剎微塵數的眾生，在佛法之中而得調伏。
達無相法：安住不可說法，不由他悟
「佛子！菩薩摩訶薩安住這個三昧，示現這樣的神通境界、無量變化，卻完全知道它們如幻而不染著，安住於無邊的不可說之法。這法自性清淨，是法界的實相，是如來的種性，在無障礙的邊際之中，沒有去也沒有來，不在先也不在後，甚深而沒有底；是以現量所得，以自己的智慧而入，不由他人開悟。他心不迷亂，也沒有分別，為過去、未來、現在一切諸佛所稱讚，從諸佛的力所流出，入於一切諸佛的境界。
攝佛功德：二十一種殊勝功德（上）
「他的體性如實，以清淨之眼現前證知，以慧眼普遍見到，成就佛眼而作世間的明燈，行於智眼所知的境界，廣能開示微妙法門。成就菩提之心，趣向殊勝的丈夫之地，對於種種境界沒有障礙，入於智的種性而出生種種智；離開世間的生法而示現受生，以神通變化、方便善巧調伏眾生。這樣的一切都無非善巧，功德與意欲全都清淨，最極微妙而具足圓滿；智慧廣大猶如虛空，善能觀察眾聖者的境界，信解與願力堅固不動，功德無盡而為世間所稱歎。
「在一切佛所觀照之藏、大菩提之處、一切智之海中，聚集眾多妙寶，成為大智慧者；猶如蓮華自性清淨，眾生見到的都生歡喜、都得利益。智慧的光明普照，見到無量的佛，淨化一切法，所行寂靜，對於諸佛之法究竟無礙。恆常以方便安住在佛菩提的功德行中而得出生，具足菩薩的智慧，為菩薩中的上首，為一切諸佛共同護念。
「得佛的威神，成就佛的法身，念力難以思議；對於境界只緣於一而實無所緣，他的行廣大，無相而無礙，等同法界，無量無邊。所證的菩提猶如虛空，沒有邊際，無所繫縛執著；對於諸世間普作饒益，是一切智海的善根所流出，全都能通達無量境界。已經善於成就清淨的布施之法，安住菩薩之心，淨化菩薩之種，能隨順出生諸佛的菩提，對於諸佛之法都得善巧，具足微妙之行，成就堅固之力。
攝佛功德：二十一種殊勝功德（下）
「一切諸佛自在的威神，眾生難以聽聞，而菩薩全都知道，入於不二之門，住於無相之法；雖然已經永遠捨離一切諸相，卻能廣說種種諸法，隨著眾生心中的樂欲與理解，全都使他們調伏，都令他們歡喜。以法界為身而沒有分別，智慧的境界不可窮盡，志向常常勇猛，心恆常平等。見到一切佛功德的邊際，了知一切劫的差別次第；開示一切法，安住一切剎土，嚴淨一切諸佛國土，顯現一切正法的光明，演說過去、未來、現在一切佛法，指示諸菩薩所住之處。
「他作世間的明燈，生出諸善根，永離世間，常生在佛的處所，得佛的智慧而明了第一。一切諸佛都共同攝受他，他已進入未來諸佛之數，從諸善知識而得出生，凡有志求沒有不成果的。具足大威德，安住增上的意樂，隨其所聽聞的都能善加宣說，也為人開示能生聞法的善根。安住於實際之輪，對於一切法心無障礙；不捨棄諸行，遠離種種分別，對於一切法心不起動念。
「得到智慧的光明而滅除諸愚癡黑暗，全都能明照一切佛法；不破壞諸有而生在其中，了知一切諸有的境界。從本以來沒有動作，身業、語業、意業都無有邊際；雖然隨順世俗演說種種無量文字，卻恆常不破壞離文字之法。深入佛的大海，知道一切法只是假名，對於種種境界無所繫縛、無所執著；了達一切法空無所有，所修的諸行從法界而生，猶如虛空無相無形。深入法界隨順演說，於一個境門中生出一切智；觀十力之地而以智修學，以智慧為橋梁而到薩婆若（一切智），以智慧之眼見法無礙，善入諸地而知種種義，一一法門全都明了——所有的大願沒有不成就的。
顯德勝能：開示如來無差別性
「佛子！菩薩摩訶薩以此開示一切如來的無差別之性。這是無障礙的方便之門，這能出生菩薩的眾會，這法唯是三昧的境界，這能勇猛精進地入於薩婆若，這能開顯種種三昧之門，這能無障礙地普入諸剎，這能調伏一切眾生，這能安住於無眾生之際，這能開示一切佛法，這在種種境界上都無所得。
四十餘句「雖知而說」：有無相即之相
「雖然一切時中演說開示，卻恆常遠離妄想分別；雖然知道諸法都無所作，卻能示現一切作業；雖然知道諸佛沒有二相，卻能顯示一切諸佛；雖然知道無色，卻演說種種色；雖然知道無受，卻演說種種受；雖然知道無想，卻演說種種想；雖然知道無行，卻演說種種行；雖然知道無識，卻演說種種識，並恆常以法輪開示一切；雖然知道法無有生，卻常轉法輪；雖然知道法無有差別，卻宣說種種差別之門；雖然知道諸法沒有生滅，卻宣說一切生滅之相；雖然知道諸法無粗無細，卻宣說諸法粗細之相；雖然知道諸法無上、無中、無下，卻能宣說最上之法；雖然知道諸法不可言說，卻能演說清淨的言辭。
「雖然知道諸法無內無外，卻宣說一切內外諸法；雖然知道諸法不可了知，卻宣說種種智慧的觀察；雖然知道諸法沒有真實，卻宣說出離的真實之道；雖然知道諸法畢竟無盡，卻能演說盡除諸有漏；雖然知道諸法無違無諍，然而也不是沒有自他的差別；雖然知道諸法畢竟無師，卻常尊敬一切師長；雖然知道諸法不由他悟，卻常尊敬諸善知識；雖然知道法無有轉，卻仍轉法輪；雖然知道法無有起，卻開示種種因緣；雖然知道諸法沒有前際，卻廣說過去；雖然知道諸法沒有後際，卻廣說未來；雖然知道諸法沒有中際，卻廣說現在。
「雖然知道諸法沒有作者，卻宣說種種作業；雖然知道諸法沒有因緣，卻宣說種種集起之因；雖然知道諸法沒有等同可比，卻宣說平等與不平等之道；雖然知道諸法沒有言說，卻決定宣說三世之法；雖然知道諸法沒有所依，卻說依於善法而得出離；雖然知道法沒有身，卻廣說法身；雖然知道三世諸佛無邊，卻能演說唯有一佛；雖然知道法沒有色，卻示現種種色；雖然知道法沒有見，卻廣說種種見；雖然知道法沒有相，卻宣說種種相；雖然知道諸法沒有境界，卻廣為宣說智慧的境界；雖然知道諸法沒有差別，卻宣說行與果的種種差別；雖然知道諸法沒有出離，卻宣說清淨的種種出離之行；雖然知道諸法本來常住，卻宣說一切流轉之法；雖然知道諸法沒有照明，卻恆常廣說照明之法。
證入諸法：大威德三昧智輪・離證相
「佛子！菩薩摩訶薩入於這樣的大威德三昧智輪，就能證得一切佛法，就能趣入一切佛法，就能成就，就能圓滿，就能積集，就能清淨，就能安住，就能了達，與一切法的自性相應。而這位菩薩摩訶薩並不起這樣的念頭：『有若干的諸菩薩、若干的菩薩法、若干的菩薩究竟、若干的幻究竟、若干的化究竟、若干的神通成就、若干的智成就、若干的思惟、若干的證入、若干的趣向、若干的境界。』
「為什麼呢？因為菩薩的三昧，體性就是這樣，無邊就是這樣，殊勝就是這樣。
二十八入：定之境界、威力、深入
「這個三昧有種種境界、種種威力、種種深入，就是：入於不可說的智門，入於離分別的種種莊嚴，入於無邊殊勝的波羅蜜，入於無數的禪定，入於百千億那由他不可說的廣大智，入於見無邊佛的勝妙之藏，入於境界而不休息，入於清淨信解的助道之法，入於諸根猛利的大神通，入於境界而心無障礙，入於見一切佛的平等之眼，入於積集普賢的殊勝志行，入於安住那羅延妙智之身，入於宣說如來的智慧大海，入於生起無量種自在神變，入於出生一切佛無盡智之門，入於安住一切佛現前的境界，入於淨治普賢菩薩的自在智，入於開示無可比擬的普門智，入於普知法界一切微細境界，入於普現法界一切微細境界，入於一切殊勝的智光明，入於一切自在的邊際，入於一切辯才法門之際，入於遍法界的智慧之身，入於成就一切處的遍行之道，入於善住一切差別的三昧，入於了知一切諸佛之心。
普德無盡：念念入百億三昧而不見前際
「佛子！這位菩薩摩訶薩安住普賢之行，念念之間入於百億不可說的三昧，卻見不到普賢菩薩三昧及佛境界莊嚴的前際。
「為什麼呢？因為知道一切法究竟無盡的緣故，知道一切佛剎無邊的緣故，知道一切眾生界不可思議的緣故，知道前際沒有開始的緣故，知道未來沒有窮盡的緣故，知道現在窮盡虛空遍滿法界而無邊的緣故，知道一切諸佛的境界不可思議的緣故，知道一切菩薩之行無數的緣故，知道一切諸佛辯才所說的境界不可說而無邊的緣故，知道一切如幻之心所緣之法無量的緣故。
三喻明無盡：如意珠・凡夫生心・龍王降雨
「佛子！譬如如意寶珠，隨著人有所求都能得到，求的人沒有窮盡，心意都得滿足，而寶珠的勢力始終不曾匱乏停止。菩薩摩訶薩也是這樣：入這個三昧，知道心如幻化，出生一切諸法的境界，周遍而無有窮盡，不匱乏也不止息。為什麼呢？因為菩薩摩訶薩成就了普賢無障礙的行智，觀察無量廣大的如幻之境，猶如影像而無增無減的緣故。
「佛子！譬如凡夫，各自別別地生起心念，已經生的、現在生的以及當來生的，沒有邊際，不斷絕也不窮盡；他的心流轉，相續不絕，不可思議。菩薩摩訶薩也是這樣：入這個普幻門三昧，沒有邊際，不可測量。為什麼呢？因為了達普賢菩薩普幻門的無量法的緣故。
「佛子！譬如難陀、跋難陀、摩那斯等龍王以及其餘大龍降雨的時候，雨滴粗如車軸，沒有邊際；雖然這樣下雨，雲卻始終不盡——這是諸龍無造作的境界。菩薩摩訶薩也是這樣：安住這個三昧，入於普賢菩薩的諸三昧門、智門、法門、見諸佛門、往諸方門、心自在門、加持門、神變門、神通門、幻化門、諸法如幻門、不可說不可說諸菩薩充滿門，親近不可說不可說佛剎微塵數如來正覺門，入不可說不可說廣大幻網門，知不可說不可說差別廣大佛剎門，知不可說不可說有體性與無體性的世界門，知不可說不可說眾生想門，知不可說不可說時的差別門，知不可說不可說世界成壞門，知不可說不可說覆住與仰住的諸佛剎門——在一念之中都如實了知。
入而無盡：不疲不厭，不斷不息
「這樣入的時候，沒有邊際，沒有窮盡，不疲不厭，不斷不息，無退無失；在諸法之中不安住於非處，恆常正思惟，不沉沒也不高舉；求一切智常無退捨，為一切佛剎作照世的明燈，轉不可說不可說的法輪；以微妙辯才諮問如來而無有窮盡之時，示現成佛之道而沒有邊際，調伏眾生恆常不廢不捨，常勤修習普賢的行願不曾休息，示現無量不可說不可說的色相之身而無有斷絕。
「為什麼呢？譬如燃火，隨著有多少因緣，就在那麼長的時間裡火起而不息。菩薩摩訶薩也是這樣：觀察眾生界、法界、世界，猶如虛空沒有邊際，乃至能在一念之頃，前往不可說不可說佛剎微塵數的佛所。在每一位佛所，入於不可說不可說一切智的種種差別之法；令不可說不可說的眾生界出家為道，勤修善根，究竟清淨；令不可說不可說的菩薩，凡於普賢行願尚未決定的都得決定，安住普賢智慧之門；以無量方便，入於不可說不可說三世成、住、壞的廣大差別之劫，在不可說不可說成、住、壞的世間差別境界中，生起那麼多的大悲大願，調伏無量一切眾生，全都無有遺餘。
「為什麼呢？因為這位菩薩摩訶薩為了要度脫一切眾生，修普賢之行，生普賢之智，滿足普賢所有的行願。
結示勸修：諸菩薩應於如是三昧勤加修習
「所以，諸菩薩應當在這樣種類的、這樣境界的、這樣威德的、這樣廣大的、這樣無量的、這樣不思議的、這樣普照明的、這樣一切諸佛現前而住的、這樣一切如來所護念的、這樣成就往昔善根的、這樣其心無礙不動的三昧之中，勤加修習，遠離種種熱惱，沒有疲厭，心不退轉，立下深切的志樂，勇猛而無怯弱，隨順三昧的境界，入於難思的智地。
「不依傍文字，不執著世間，不取著諸法，不起分別，不染著世事，不分別境界；對於諸法之智只應安住，不應稱量。這就是：親近一切智，悟解佛的菩提，成就法的光明，施與一切眾生善根。從魔的境界中拔出眾生，令他們得以進入佛法的境界，令他們不捨大願，勤加觀察出離之道，增廣清淨的境界，成就諸波羅蜜，對於一切佛深生信解。
「應當常常觀察一切法性，沒有片刻暫捨；應當知道自身與諸法性普皆平等；應當明白理解世間所作之事，示以如法的智慧方便；應當常常精進，沒有休息；應當觀察自己的善根還很稀少；應當勤加增長他人的種種善根；應當自己修行一切智之道；應當勤加增長菩薩的境界；應當樂於親近諸善知識；應當與同行的人共同止住；應當不分別佛；應當不捨離正念；應當常常安住平等法界；應當知道一切心識如幻；應當知道世間諸行如夢；應當知道諸佛願力的出現猶如影像；應當知道一切廣大的業猶如變化；應當知道言語全都如同回響；應當觀察諸法一切如幻；應當知道一切生滅之法都如音聲；應當知道所前往的一切佛剎都沒有體性；應當為請問如來佛法而不生疲倦；應當為開悟一切世間，勤加教誨而不捨離；應當為調伏一切眾生，知時說法而不休息。
「佛子！菩薩摩訶薩就這樣修行普賢之行，這樣圓滿菩薩的境界，這樣通達出離之道，這樣受持三世佛法，這樣觀察一切智門，這樣思惟不變異之法，這樣明潔增上的志樂，這樣信解一切如來，這樣了知佛的廣大力，這樣決定無所礙的心，這樣攝受一切眾生。
定滿成益：十方諸佛與十種法
「佛子！菩薩摩訶薩入於普賢菩薩所住的這樣大智慧三昧的時候，十方各有不可說不可說的國土，每一國土各有不可說不可說佛剎微塵數的如來名號，每一名號各有不可說不可說佛剎微塵數的諸佛現在他面前：給與他如來的念力，令他不忘失如來的境界；給與他一切法的究竟慧，令他入於一切智；給與他知一切法種種義的決定慧，令他受持一切佛法而趣入無礙；給與他無上的佛菩提，令他入一切智而開悟法界；給與他菩薩的究竟慧，令他得一切法的光明而沒有種種黑暗；給與他菩薩的不退智，令他知時與非時，以善巧方便調伏眾生；給與他無障礙的菩薩辯才，令他悟解無邊之法而演說無盡；給與他神通變化之力，令他示現不可說不可說的差別身、無邊色相種種不同，以開悟眾生；給與他圓滿的言音，令他示現不可說不可說的差別音聲、種種言辭，以開悟眾生；給與他不唐捐之力，令一切眾生若見到他的形貌、若聽聞他說法，都能成就，沒有空過的。
「佛子！菩薩摩訶薩這樣滿足普賢之行的緣故，得如來之力，淨出離之道，滿一切智；以無礙的辯才、神通變化，究竟調伏一切眾生；具足佛的威德，淨普賢之行，住普賢之道，窮盡未來際，為了要調伏一切眾生，轉一切佛的微妙法輪。
「為什麼呢？佛子！這位菩薩摩訶薩成就了這樣殊勝的大願、諸菩薩行，就成為一切世間的法師，成為一切世間的法日，成為一切世間的智月；成為一切世間的須彌山王，巍然高出，堅固不動；成為一切世間無涯的智海；成為一切世間的正法明燈，普照無邊，相續不斷；為一切眾生開示無邊的清淨功德，都令他們安住功德善根；隨順一切智，大願平等，修習普賢廣大之行，常能勸發無量眾生，安住不可說不可說的廣大行三昧，示現大自在。
十大法藏：此心恆住之處
「佛子！這位菩薩摩訶薩，獲得這樣的智，證得這樣的法，對於這樣的法審諦安住而明白見到；得這樣的神力，住這樣的境界，現這樣的神變，起這樣的神通；常安住大悲，常利益眾生，開示眾生安隱的正道，建立福智的大光明幢；證得不思議的解脫，安住一切智的解脫，到達諸佛解脫的彼岸，學習不思議的解脫方便門而已得成就，入法界的差別門而沒有錯亂，對於普賢不可說不可說的三昧遊戲自在，安住師子奮迅之智而心意無礙。
「他的心恆常安住十大法藏。哪十種呢？就是：住於憶念一切諸佛，住於憶念一切佛法，住於調伏一切眾生的大悲，住於示現不思議清淨國土的智，住於深入諸佛境界的決定解，住於過去、未來、現在一切佛平等相的菩提，住於無礙無著之際，住於一切法的無相之性，住於過去、未來、現在一切佛的平等善根，住於過去、未來、現在一切如來法界無差別的身業、語業、意業之先導智，住於觀察三世一切諸佛的受生、出家、往詣道場、成正覺、轉法輪、般涅槃，全都入於剎那之際。
「佛子！這十大法藏廣大無量，不可數、不可稱、不可思、不可說、無有窮盡、難以忍受，一切世間的智慧都不能稱述。
到彼岸而不離世俗：以此三昧所得
「佛子！這位菩薩摩訶薩已經到達普賢諸行的彼岸，證得清淨之法，志力廣大，開示眾生無量善根，增長菩薩的一切勢力，在念念之間滿足菩薩的一切功德，成就菩薩的一切諸行，得一切佛的陀羅尼法，受持一切諸佛所說；雖然常常安住真如實際，卻隨順一切世俗的言說，示現而調伏一切眾生。為什麼呢？因為菩薩摩訶薩安住這個三昧，法本來就是這樣。
「佛子！菩薩摩訶薩以這個三昧，得一切佛的廣大智，得巧說一切廣大法的自在辯才，得一切世間中最為殊勝的清淨無畏之法，得入一切三昧的智，得一切菩薩的善巧方便，得一切法的光明之門，到達安慰一切世間之法的彼岸，知一切眾生的時與非時，照見十方世界的一切處，令一切眾生得殊勝的智，作一切世間的無上之師，安住一切諸功德，開示一切眾生清淨的三昧，令他們入於最上之智。
「為什麼呢？菩薩摩訶薩這樣修行，就利益眾生，就增長大悲，就親近善知識，就見一切佛，就了達一切法，就往詣一切剎，就入一切方，就入一切世，就悟一切法的平等性，就知一切佛的平等性，就住一切智的平等性。在這法之中，作這樣的事業，不作其餘的事業；安住於未足之心，安住不散亂之心，安住專一之心，安住勤修之心，安住決定之心，安住不變異之心；這樣思惟，這樣作業，這樣究竟。
無異語異作：十喻明行，前七以「以行得名，終不離行」
「佛子！菩薩摩訶薩沒有相異的言語、相異的作為，而是有如其言、如其作。為什麼呢？譬如金剛，因為不可破壞而得到它的名字，始終沒有一時離開不壞；菩薩摩訶薩也是這樣：以諸行法而得到他的名字，始終沒有一時離開諸行法。譬如真金，因為有妙好的顏色而得到它的名字，始終沒有一時離開妙色；菩薩摩訶薩也是這樣：以諸善業而得到他的名字，始終沒有一時離開諸善業。
「譬如日天子，因為有光明之輪而得到他的名字，始終沒有一時離開光明輪；菩薩摩訶薩也是這樣：以智慧之光而得到他的名字，始終沒有一時離開智慧光。譬如須彌山王，以四寶之峯處在大海之中，迥然高出而得到它的名字，始終沒有一時捨離四峯；菩薩摩訶薩也是這樣：以諸善根處在世間，迥然高出而得到他的名字，始終沒有一時捨離善根。
「譬如大地，因為執持一切而得到它的名字，始終沒有一時捨離能持；菩薩摩訶薩也是這樣：以度脫一切而得到他的名字，始終沒有一時捨離大悲。譬如大海，因為含納眾水而得到它的名字，始終沒有一時捨離於水；菩薩摩訶薩也是這樣：以諸大願而得到他的名字，始終不曾暫捨度眾生的願。
「譬如軍將，因為能熟習戰鬪之法而得到他的名字，始終沒有一時捨離這能力；菩薩摩訶薩也是這樣：以能熟習這樣的三昧而得到他的名字，乃至成就一切智智，始終沒有一時捨離這行。又如轉輪王，統馭四天下，常勤守護一切眾生，令他們沒有橫死，恆常受快樂；菩薩摩訶薩也是這樣：入這樣種種大三昧，常勤化度一切眾生，乃至令他們究竟清淨。
「譬如種子，種植在地裡，乃至能令莖葉增長；菩薩摩訶薩也是這樣：修普賢之行，乃至能令一切眾生的善法增長。譬如大雲，在夏天暑月降下大雨，乃至增長一切種子；菩薩摩訶薩也是這樣：入這樣種種大三昧，修菩薩行，降下大法雨，乃至能令一切眾生究竟清淨、究竟涅槃、究竟安隱、究竟彼岸、究竟歡喜、究竟斷疑，為諸眾生作究竟的福田，令他們的布施之業都得清淨，令他們都安住不退轉之道，令他們同得一切智智，令他們都得出離三界，令他們都得究竟之智，令他們都得諸佛如來究竟之法，把諸眾生安置在一切智之處。
能淨八事・清淨功德所由十力
「為什麼呢？菩薩摩訶薩成就這法，智慧明了，入於法界之門，能淨菩薩不可思議的無量諸行。就是：能淨種種智，因為求一切智的緣故；能淨眾生，因為使他們調伏的緣故；能淨剎土，因為常常迴向的緣故；能淨諸法，因為普遍了知的緣故；能淨無畏，因為沒有怯弱的緣故；能淨無礙辯，因為善巧演說的緣故；能淨陀羅尼，因為對於一切法得自在的緣故；能淨親近之行，因為常見一切佛興出於世的緣故。
「佛子！菩薩摩訶薩安住這個三昧，得到這樣百千億那由他不可說不可說的清淨功德——因為在這樣的三昧境界中得自在的緣故，因為一切諸佛所加被的緣故，因為自己善根之力所流出的緣故，因為入智慧地大威力的緣故，因為諸善知識引導之力的緣故，因為摧伏一切諸魔之力的緣故，因為同分善根淳淨之力的緣故，因為廣大誓願欲樂之力的緣故，因為所種善根成就之力的緣故，因為超越諸世間無盡之福、無可對比之力的緣故。
同於諸佛的十種法
「佛子！菩薩摩訶薩安住這個三昧，得到十種法，同於過去、未來、現在一切諸佛。哪十種呢？就是：得諸相好，種種莊嚴，同於諸佛；能放清淨的大光明網，同於諸佛；神通變化，調伏眾生，同於諸佛；無邊的色身，清淨的圓音，同於諸佛；隨眾生的業而現清淨佛國，同於諸佛；一切眾生所有的語言都能攝持、不忘不失，同於諸佛；以無盡辯才隨眾生心而轉法輪、令他們生起智慧，同於諸佛；作大師子吼而無所怯畏，以無量法開悟群生，同於諸佛；在一念之頃，以大神通普入三世，同於諸佛；普能顯示一切眾生諸佛的莊嚴、諸佛的威力、諸佛的境界，同於諸佛。」
普眼之問：既已同佛，何故不名為佛
那時，普眼菩薩對普賢菩薩說：「佛子！這位菩薩摩訶薩得到這樣的法，同於諸如來，為什麼不叫作佛？為什麼不叫作十力？為什麼不叫作一切智？為什麼不叫作於一切法中得菩提者？為什麼不得名為普眼？為什麼不叫作於一切境中無礙見者？為什麼不叫作覺一切法？為什麼不叫作與三世佛無二住者？為什麼不叫作住實際者？為什麼修行普賢行願還不休息？為什麼不能究竟法界而捨菩薩之道呢？」
普賢之答：一人二名，義有二門
那時，普賢菩薩告訴普眼菩薩說：
「善哉，佛子！如你所說：若這位菩薩摩訶薩同於一切佛，是以什麼義理的緣故不名為佛，乃至不能捨菩薩之道呢？佛子！這位菩薩摩訶薩已能修習過去、未來、現在一切菩薩的種種行願，入於智的境界，就名為佛；而他在如來處所修的菩薩行沒有休息，所以說名為菩薩。如來的種種力全都已經證入，就名為十力；雖然成就十力，卻行普賢之行而無休息，所以說名為菩薩。
「知一切法而能演說，名為一切智；雖然能演說一切諸法，對於每一法善巧思惟不曾止息，所以說名為菩薩。知一切法沒有二相，這就說名為悟一切法；而對於二與不二一切諸法的差別之道善巧觀察，展轉增勝沒有休息，所以說名為菩薩。已能明見普眼的境界，說名為普眼；雖然能證得普眼的境界，念念增長不曾休息，所以說名為菩薩。
「對於一切法都能明照，遠離種種暗障，名為無礙見；而常勤憶念無礙見者，所以說名為菩薩。已得諸佛智慧之眼，這就說名為覺一切法；而觀諸如來的正覺智眼卻不放逸，所以說名為菩薩。住佛所住，與佛無二，說名為與佛無二住者；而為佛所攝受，修習種種智慧，所以說名為菩薩。
「常觀一切世間的實際，這就說名為住實際者；雖然常常觀察諸法的實際，卻不證入也不捨離，所以說名為菩薩。不來不去，無同無異，這些分別全都永息，這就說名為休息願者；而廣大修習，圓滿不退，就名為未息普賢願者。了知法界沒有邊際，一切諸法一相無相，這就說名為究竟法界捨菩薩道；雖然知道法界沒有邊際，卻知道一切種種異相，生起大悲之心度脫諸眾生，窮盡未來際沒有疲厭，這就說名為普賢菩薩。
伊羅鉢那象王喻（一）：本相與神變
「佛子！譬如伊羅鉢那象王，住在金脇山的七寶窟中，那窟的周圍全都以七寶作成欄楯，寶多羅樹依次行列，真金羅網彌覆在上面；象身潔白猶如珂雪，上面立著金幢，以金為瓔珞，寶網覆著鼻子，寶鈴垂下，七肢成就，六牙具足，端正圓滿，見到的人都欣喜愛樂，調良善順，心無所違逆。
「如果天帝釋將要出遊，那時象王便知道他的心意，就在寶窟中隱沒了形體，來到忉利天帝釋主人的面前，以神通力種種變現，令自己的身上有三十三個頭，在每一個頭上化作七支牙，在每一支牙上化作七個池，每一池中有七朵蓮華，每一華中有七位采女，一時齊奏百千天樂。這時，帝釋乘著這寶象，從難勝殿前往華園，芬陀利華遍滿在其中。這時，帝釋到了華園之後，從象背下來，進入一切寶莊嚴殿，有無量采女作為侍從，歌詠妓樂，領受種種快樂。
「那時，象王又以神通隱去象的形體、現作天身，與三十三天以及諸采女，在芬陀利華園之內歡娛戲樂；所現的身相、光明衣服、往來進止、語笑觀瞻，都與那些天人一樣，等無差異，沒有人能分辨——這是象、這是天；象與天，更互相似。
「佛子！那伊羅鉢那象王，在金脇山七寶窟中並無所變化，而到了三十三天之上，為了要供養釋提桓因，化作種種可樂之物，領受天上的快樂，與天人沒有差異。
伊羅鉢那象王喻（二）：法合——不捨普賢道而現正覺
「佛子！菩薩摩訶薩也是這樣：修習普賢菩薩的行願以及諸三昧，作為眾寶莊嚴之具；以七菩提分為菩薩之身，以所放的光明作為羅網，建立大法幢，鳴響大法鐘，以大悲為窟，以堅固大願作為他的牙，智慧無畏猶如師子，以法繒繫頂，開示祕密，到達諸菩薩行願的彼岸。
「為了要安處菩提之座，成一切智，得最正覺，增長普賢廣大的行願，不退不息，不斷不捨，大悲精進，窮盡未來際度脫一切苦惱眾生。不捨普賢之道，而示現成就最正覺，示現不可說不可說的成正覺門，示現不可說不可說的轉法輪門，示現不可說不可說的住深心門；在不可說不可說的廣大國土，示現涅槃變化之門；在不可說不可說的差別世界，示現受生而修普賢行，示現不可說不可說的如來；在不可說不可說的廣大國土菩提樹下成就最正覺，有不可說不可說的菩薩眾親近圍遶。
「或在一念之頃，修普賢行而成正覺；或在須臾之頃，或在一時，或在一日，或在半月，或在一月，或在一年，或在無數年，或在一劫，這樣乃至不可說不可說劫，修普賢行而成正覺。又在一切諸佛剎中而為上首，親近於佛，頂禮供養，請問並觀察如幻的境界，淨修菩薩無量諸行、無量諸智、種種神變、種種威德、種種智慧、種種境界、種種神通、種種自在、種種解脫、種種法明、種種教化調伏之法。
本身不滅：因不壞而果現
「佛子！菩薩摩訶薩本身不滅，以行願之力在一切處這樣變現。為什麼呢？因為要以普賢自在的神力調伏一切諸眾生的緣故，令不可說不可說的眾生得清淨的緣故，令他們永斷生死之輪的緣故，嚴淨廣大諸世界的緣故，常見一切諸如來的緣故，深入一切佛法之流的緣故，憶念三世諸佛種姓的緣故，憶念十方一切佛法及法身的緣故，普修一切菩薩諸行使之圓滿的緣故，入普賢之流而自在能證一切智的緣故。
重舉象王喻與結名
「佛子！你應當觀察這位菩薩摩訶薩：不捨普賢之行，不斷菩薩之道，見一切佛，證一切智，自在受用一切智法。就像伊羅鉢那象王不捨象身而前往三十三天，為天人所乘，領受天上的快樂，作天上的遊戲，承事天主，與天上的采女一同歡娛，同於諸天而沒有差別。
「佛子！菩薩摩訶薩也是這樣：不捨普賢大乘的諸行，不退種種願，得佛的自在，具一切智，證佛的解脫，無障無礙，成就清淨，對於諸國土無所染著，對於佛法無所分別；雖然知道諸法普皆平等而沒有二相，卻恆常明見一切佛土；雖然已經等同三世諸佛，卻修菩薩行相續不斷。
「佛子！菩薩摩訶薩安住這樣的普賢行願廣大之法，應當知道這人心得清淨。佛子！這就是菩薩摩訶薩第十無礙輪大三昧的殊勝心、廣大智。
品末結歎：十大三昧輪之總收
「佛子！這就是菩薩摩訶薩所住的普賢行十大三昧輪。」
The Question Raised and the Means of Entering the Samādhi: Twenty-Two Clauses Displaying ‘Unobstructed’ and ‘Wheel’
“Sons of the Buddha! What is the bodhisattva-mahāsattva’s (the great bodhisattva’s) samādhi of the unobstructed wheel? Sons of the Buddha! When the bodhisattva-mahāsattva enters this samādhi, he dwells in deeds of body that are without obstruction, in deeds of speech that are without obstruction, in deeds of mind that are without obstruction; he dwells in buddha-lands that are without obstruction; he obtains the wisdom that perfects sentient beings without obstruction; he gains the wisdom that tames sentient beings without obstruction; he sends forth light that is without obstruction; he manifests a net of light that is without obstruction; he displays vast transformations that are without obstruction; he turns a pure wheel of the Dharma that is without obstruction; he obtains a bodhisattva’s sovereignty that is without obstruction. He enters universally the powers of the buddhas; he dwells universally in the wisdom of the buddhas; he does what the buddhas do; he purifies what the buddhas purify; he manifests the spiritual penetrations of a buddha; he causes the buddhas to rejoice; he practices what the Tathāgatas practice; he dwells in the path of the Tathāgatas; he is constantly able to draw near to measureless buddhas; he does the work of the buddhas; he continues the lineage of the buddhas.
After Dwelling in the Samādhi: Nine Clauses of Contemplating Omniscience · Ten Vastnesses of Samantabhadra · Six Pairs of Not Retrogressing
“Sons of the Buddha! When the bodhisattva-mahāsattva has dwelt in this samādhi, he contemplates omniscience, contemplates omniscience as a whole, contemplates omniscience in its parts, follows in accord with omniscience, makes omniscience manifest, takes omniscience for his object, sees omniscience, sees omniscience as a whole, sees omniscience in its parts; and toward the bodhisattva Samantabhadra’s vast vow, vast mind, vast practice, vast destination, vast entering, vast light, vast appearing, vast guarding and keeping in mind, vast transformation, and vast path, he neither breaks off nor retrogresses, neither rests nor exchanges, neither tires nor abandons, neither scatters nor falls into disorder, but constantly advances and continues on without end.
“Why is it so? This bodhisattva-mahāsattva, within all dharmas, has accomplished the great vow, has set out upon and practices the Great Vehicle, and has entered the great ocean of skillful means of the Buddha-Dharma; by the power of a surpassing vow, toward the gates of practice that the bodhisattvas practice his wisdom shines and in all of them he is skilled; he is furnished with a bodhisattva’s spiritual penetrations and transformations, and is well able to guard and keep in mind all sentient beings; just as all the buddhas past, future, and present guard and keep them in mind, so does he constantly give rise to great compassion toward all sentient beings, and accomplishes the Tathāgatas’ dharma that does not alter.
The Simile of the Maṇi Jewel Set in a Colored Garment: The Wisdom Is the Same as a Buddha’s and Yet the Practice Is Not Abandoned
“Sons of the Buddha! It is as when a man sets a maṇi jewel within a garment that has color: that maṇi jewel, though it is mirrored as of one color with the garment, has never abandoned its own nature. The bodhisattva-mahāsattva is likewise so: he accomplishes wisdom and makes of it the jewel within his mind, and contemplating omniscience he makes it all clearly manifest, and yet he does not abandon the several practices of a bodhisattva.
“Why is it so? The bodhisattva-mahāsattva sets up a great oath and vow — to benefit all sentient beings, to deliver all sentient beings, to serve all the buddhas, to adorn and purify all worlds, to comfort sentient beings, to enter deeply the ocean of the Dharma; and in order to purify the realm of sentient beings he manifests great sovereignty, gives to sentient beings, illumines the world universally, and enters boundless gates of the Dharma of illusory transformation, without retrogressing and without altering, without flagging and without weariness.
Three Similes Making Clear the Unweariedness in Benefiting Beings: Space · Nirvāṇa · Sarvajñā
“Sons of the Buddha! It is as with space, which upholds the many worlds: whether those worlds are being formed or are abiding, space is without weariness and without fatigue, neither weakened nor decayed, neither scattered nor destroyed, neither altering nor differing, without any distinction, and it does not abandon its own nature either. Why is it so? Because such is the own-nature of space; the dharma is thus of itself. The bodhisattva-mahāsattva is likewise so: he sets up measureless great vows to deliver all sentient beings, and in his mind there is no weariness.
“Sons of the Buddha! It is as with nirvāṇa, wherein measureless sentient beings past, future, and present pass into extinction, and nirvāṇa is from first to last unwearied. Why is it so? Because all dharmas are in their original nature pure, and this is what is called nirvāṇa — this being so, where within it would there be any weariness? The bodhisattva-mahāsattva is likewise so: in order to deliver all sentient beings and cause them all to come forth, he therefore manifests himself in the world; how should he give rise to a mind of fatigue and weariness?
“Sons of the Buddha! It is again as with Sarvajñā (omniscience), which can cause all bodhisattvas past, future, and present to be born in the house of the buddhas — already born, or now being born, or to be born — and even causes them to accomplish unsurpassed awakening, and is from first to last neither tired nor wearied. Why is it so? Because omniscience and the Dharma realm are in no way two, and toward all dharmas there is no grasping at all. The bodhisattva-mahāsattva is likewise so: his mind dwells equally in omniscience; how should he have a mind of fatigue and weariness?
The Surpassingness of the Dependent Fruit: One Great Lotus Reaching to the Limit of the Ten Directions
“Sons of the Buddha! This bodhisattva-mahāsattva has a lotus flower, and that flower is so vast that it reaches to the very limit of the ten directions, adorned with unspeakably many petals, unspeakably many precious things, and unspeakably many wondrous fragrances; and those unspeakable many jewels each and every one manifest jewels of every kind, pure and lovely, and most excellently settled. That flower constantly sends forth light of the several colors, illumining universally all the worlds of the ten directions without any obstruction; a net of true gold spreads over the flower above; and jeweled bells swing slowly and give forth a subtle sound, and that sound sets forth at length the dharma of omniscience.
“This great lotus flower is furnished with the pure adornment of the Tathāgatas; it is what all roots of goodness give rise to; it takes auspiciousness for its mark; it is manifested by spiritual power; it has the pure merits of ten thousand asaṃkhyeyas; it is what the wondrous path of a bodhisattva accomplishes; it is what flows forth from the mind of omniscience; the reflected images of the buddhas of the ten directions appear within it, and the world looks up to it as it looks up to a stūpa of the Buddha, and of the sentient beings who see it there are none who do not pay reverence; it is born from the right Dharma that can penetrate the illusory, and in all the worlds there is nothing to which it may be likened.
The Sovereignty of the Proper Recompense: Sitting Cross-Legged upon the Flower · The Buddhas Sustain Him and the Light Goes Forth in Twenty Layers
“The bodhisattva-mahāsattva sits cross-legged upon this flower, and the size of his body answers to the flower. All the buddhas sustain him with their spiritual power, so that from every single pore of the bodhisattva’s body there go forth lights as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; and every single light manifests maṇi jewels as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands, and those jewels are all named the treasury of universal light, adorned with colors and marks of every kind, accomplished by measureless merit, and over them again a net made of the many jewels and of flowers spreads above, scattering a hundred thousand koṭis of nayutas of surpassing wondrous fragrances, adorned in every kind of way with measureless colors and marks, and manifesting again inconceivable jeweled adornments that canopy them above.
“Every single maṇi jewel manifests storied pavilions as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single storied pavilion manifests lotus-treasury lion thrones as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single lion throne manifests lights as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single light manifests colors and marks as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single color and mark manifests wheels of light as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single wheel of light manifests Vairocana maṇi jeweled flowers as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single flower manifests flower-daises as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single flower-dais manifests buddhas as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single buddha manifests spiritual transformations as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single spiritual transformation purifies great assemblies of sentient beings as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; within every single great assembly of sentient beings there are manifested sovereignties of the buddhas as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single sovereignty sends down buddha-dharmas as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single buddha-dharma has sūtras (the scriptures) as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single sūtra expounds gates of the Dharma as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single gate of the Dharma has wheels of the Dharma entered by adamantine wisdom as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands, expounded severally in words that differ; every single wheel of the Dharma ripens realms of sentient beings as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; every single realm of sentient beings has sentient beings as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands, who within the Buddha-Dharma are tamed.
Penetrating the Markless Dharma: Dwelling in Unspeakable Dharmas, Not Awakened by Another
“Sons of the Buddha! The bodhisattva-mahāsattva, dwelling in this samādhi, manifests such realms of spiritual penetration and measureless transformations, and yet knows them wholly to be as illusions and is not stained by them, and dwells in boundless unspeakable dharmas. These dharmas are pure in their own nature, are the true mark of the Dharma realm, are the lineage-nature of the Tathāgata; within the limit that is without obstruction there is no going and no coming, nothing before and nothing after, and they are so deep as to have no bottom; they are obtained by direct perception, entered by one’s own wisdom, and one is not awakened to them by another. His mind is not confounded, nor does it discriminate; he is praised by all the buddhas past, future, and present; he flows forth from the power of the buddhas, and enters the realm of all the buddhas.
The Gathering In of the Buddha’s Merits: The Twenty-One Kinds of Surpassing Merit (Part One)
“His substance and nature are as they truly are; with a pure eye he witnesses and knows what is before him; with the eye of insight he sees universally; he accomplishes the buddha-eye and becomes a bright lamp for the world; he moves in the realm known by the eye of wisdom, and is widely able to reveal wondrous gates of the Dharma. He accomplishes the mind of awakening; he goes toward the surpassing ground of a great man; toward the several realms he has no obstruction; he enters the lineage-nature of wisdom and puts forth wisdoms of every kind; he departs from the birth-dharmas of the world and yet manifests the receiving of birth, and with spiritual penetrations and transformations, with skillfulness in means, he tames sentient beings. All of this is nothing but skillfulness; his merit and his aspiration are wholly pure, utterly subtle and completely full; his wisdom is vast like space; he is well able to observe the realms of the many sages; his faith, his understanding, and the power of his vow are firm and unmoved; his merits are inexhaustible and are praised by the world.
“Within the treasury that all the buddhas behold, the place of great awakening, the ocean of omniscience, he gathers together many wondrous jewels and becomes one of great wisdom; like a lotus flower his own nature is pure, and the sentient beings who see him all give rise to joy and all obtain benefit. The light of his wisdom illumines universally; he sees measureless buddhas; he purifies all dharmas; what he practices is still; and toward the dharmas of the buddhas he is ultimately without obstruction. Constantly by skillful means he dwells within the practice of the merits of a buddha’s awakening and thereby comes forth; he is furnished with a bodhisattva’s wisdom, is foremost among bodhisattvas, and is guarded and kept in mind by all the buddhas together.
“He obtains the awesome spirit of the buddhas; he accomplishes the dharma-body of a buddha; the power of his recollection is hard to conceive; toward objects he takes only one as his object and yet in truth has no object at all; his practice is vast, markless and unobstructed, equal to the Dharma realm, measureless and boundless. The awakening he witnesses is like space, without any limit, with nothing bound and nothing grasped; toward the several worlds he universally works their weal; he flows forth from the roots of goodness of the ocean of omniscience, and can penetrate measureless realms entire. He has already well accomplished the pure dharma of giving; he dwells in the mind of a bodhisattva; he purifies the seed of a bodhisattva; he can, following in accord, put forth the awakening of the buddhas; toward the dharmas of the buddhas he is in all things skilled; he is furnished with wondrous practice, and accomplishes firm power.
The Gathering In of the Buddha’s Merits: The Twenty-One Kinds of Surpassing Merit (Part Two)
“The sovereign awesome spirit of all the buddhas is hard for sentient beings to hear of, and yet this bodhisattva knows it all; he enters the gate of non-duality and dwells in the markless dharma; though he has already forever cast off all marks, yet he can expound at length the dharmas of every kind, and following what sentient beings delight in and understand in their minds, he causes them all to be tamed and causes them all to rejoice. He takes the Dharma realm for his body and yet has no discrimination; the realm of his wisdom cannot be exhausted; his resolve is constantly courageous, and his mind is constantly equal. He sees the limit of the merits of all the buddhas, and knows the order and the differences of all the kalpas; he reveals all dharmas, dwells in all lands, adorns and purifies all buddha-lands, makes manifest the light of all right Dharma, expounds the buddha-dharmas of the past, the future, and the present, and points out the dwelling places of the bodhisattvas.
“He acts as a bright lamp for the world, and puts forth the several roots of goodness; he forever departs from the world, and is constantly born in the presence of the buddhas; he obtains the wisdom of a buddha and understands it as the first among all. All the buddhas together take him in; he has already entered the number of the buddhas of the future; from the good friends he is brought forth; and of whatever he sets his resolve upon, there is nothing that does not bear fruit. He is furnished with great awesome virtue and dwells in a higher aspiration; whatever he hears he can well expound, and he also reveals to others the roots of goodness whence the hearing of the Dharma is born. He dwells in the wheel of the true limit, and toward all dharmas his mind is without obstruction; he does not cast away the several practices, he departs far from every kind of discrimination, and toward all dharmas his mind does not stir into thought.
“He obtains the light of wisdom and extinguishes the darkness of every folly, and can clearly illumine all the dharmas of the buddhas; he does not destroy the several existences and yet is born within them, and knows the realms of all the several existences. From the very beginning there has been no doing; his deeds of body, of speech, and of mind are all without limit; though following in accord with the conventional he expounds measureless letters of every kind, yet he constantly does not destroy the dharma that is apart from letters. He enters deeply the great ocean of the buddhas, knows that all dharmas are but borrowed names, and toward the several realms is nothing bound and nothing grasped; he penetrates that all dharmas are empty and without anything at all; the several practices he cultivates are born from the Dharma realm, and are like space, markless and shapeless. He enters deeply the Dharma realm and expounds it following in accord; within a single gate of objects he puts forth omniscience; he contemplates the ground of the ten powers and with wisdom studies it, and with wisdom for a bridge he reaches Sarvajñā (omniscience); with the eye of wisdom he sees the Dharma without obstruction, well enters the several grounds and knows the several meanings, and every single gate of the Dharma he understands clearly — of all his great vows there is none that is not accomplished.
Displaying the Surpassing Capacity of the Virtue: Revealing the Undifferentiated Nature of All Tathāgatas
“Sons of the Buddha! By this the bodhisattva-mahāsattva reveals the undifferentiated nature of all the Tathāgatas. This is the gate of skillful means that is without obstruction; this can put forth the assemblies of bodhisattvas; this dharma is the realm of samādhi alone; this can with courageous vigor enter Sarvajñā (omniscience); this can open up the gates of the several samādhis; this can without obstruction enter universally into all lands; this can tame all sentient beings; this can dwell in the limit where there are no sentient beings; this can reveal all the dharmas of the buddhas; this, in the several realms, obtains nothing at all.
Forty-Odd Clauses of ‘Though He Knows, Yet He Expounds’: The Mark of the Mutual Identity of Being and Non-Being
“Though at all times he expounds and reveals, yet he constantly departs from deluded thought and discrimination; though he knows that all dharmas are without any doing, yet he can manifest every kind of deed; though he knows that the buddhas have no two marks, yet he can display all the buddhas; though he knows there is no form, yet he expounds the several forms; though he knows there is no feeling, yet he expounds the several feelings; though he knows there is no perception, yet he expounds the several perceptions; though he knows there are no formations, yet he expounds the several formations; though he knows there is no consciousness, yet he expounds the several consciousnesses, and constantly with the wheel of the Dharma reveals all things; though he knows that dharmas have no arising, yet he constantly turns the wheel of the Dharma; though he knows that dharmas have no differences, yet he proclaims the several gates of difference; though he knows that dharmas have neither arising nor ceasing, yet he proclaims all the marks of arising and ceasing; though he knows that dharmas are neither coarse nor fine, yet he proclaims the coarse and fine marks of dharmas; though he knows that dharmas have no above, no middle, and no below, yet he can proclaim the uttermost dharma; though he knows that dharmas cannot be spoken of, yet he can expound pure words.
“Though he knows that dharmas have no inside and no outside, yet he proclaims all dharmas inner and outer; though he knows that dharmas cannot be known, yet he proclaims the observations of wisdom of every kind; though he knows that dharmas have nothing real, yet he proclaims the real path of coming forth; though he knows that dharmas are ultimately inexhaustible, yet he can expound the exhausting of the several outflows; though he knows that dharmas have no opposing and no contending, yet neither is there any lack of difference between self and other; though he knows that dharmas have ultimately no teacher, yet he constantly reveres all teachers and elders; though he knows that dharmas are not awakened to by another, yet he constantly reveres the good friends; though he knows that dharmas have no turning, yet he still turns the wheel of the Dharma; though he knows that dharmas have no arising, yet he reveals the several causes and conditions; though he knows that dharmas have no prior limit, yet he expounds at length the past; though he knows that dharmas have no latter limit, yet he expounds at length the future; though he knows that dharmas have no middle limit, yet he expounds at length the present.
“Though he knows that dharmas have no doer, yet he proclaims deeds of every kind; though he knows that dharmas have no causes and conditions, yet he proclaims the several causes whence they are gathered and arise; though he knows that dharmas have no equal to be compared with, yet he proclaims the path of the equal and the unequal; though he knows that dharmas have no speech, yet he proclaims decisively the dharmas of the three times; though he knows that dharmas have nothing they depend upon, yet he says that by depending upon good dharmas one comes forth; though he knows that the Dharma has no body, yet he expounds at length the dharma-body; though he knows that the buddhas of the three times are boundless, yet he can expound that there is but one buddha; though he knows that the Dharma has no form, yet he manifests forms of every kind; though he knows that the Dharma has no seeing, yet he expounds at length the several seeings; though he knows that the Dharma has no mark, yet he proclaims the several marks; though he knows that dharmas have no realm, yet he proclaims at length the realm of wisdom; though he knows that dharmas have no difference, yet he proclaims the several differences of practice and of fruit; though he knows that dharmas have no coming forth, yet he proclaims the several pure practices of coming forth; though he knows that dharmas are from the origin constantly abiding, yet he proclaims all dharmas that flow and turn; though he knows that dharmas have no shining, yet he constantly expounds at length the dharma of shining.
Witnessing and Entering All Dharmas: The Wheel of Samādhi-Wisdom of Great Awesome Virtue · Apart from Any Mark of Witnessing
“Sons of the Buddha! When the bodhisattva-mahāsattva enters such a wheel of samādhi-wisdom of great awesome virtue, he is then able to witness all the dharmas of the buddhas, is then able to go toward all the dharmas of the buddhas, is then able to accomplish, is then able to make full, is then able to gather together, is then able to purify, is then able to dwell, is then able to penetrate, and answers to the own-nature of all dharmas. And yet this bodhisattva-mahāsattva does not give rise to any such thought as this: ‘There are so many bodhisattvas, so many dharmas of a bodhisattva, so many ultimates of a bodhisattva, so many ultimates of illusion, so many ultimates of transformation, so many accomplishings of spiritual penetration, so many accomplishings of wisdom, so many ponderings, so many witnessings and enterings, so many goings toward, so many realms.’
“Why is it so? Because such is the substance and nature of a bodhisattva’s samādhi, such is its boundlessness, such is its surpassingness.
Twenty-Eight Enterings: The Realms, the Awesome Powers, and the Deep Enterings of the Samādhi
“This samādhi has realms of every kind, awesome powers of every kind, deep enterings of every kind, namely: entering the unspeakable gates of wisdom, entering the several adornments apart from discrimination, entering the boundless surpassing perfections, entering the numberless meditations, entering the vast wisdom of a hundred thousand koṭis of nayutas of unspeakables, entering the excellent and wondrous treasury of seeing boundless buddhas, entering the realms without resting, entering the dharmas that aid the path with pure faith and understanding, entering the great spiritual penetrations with faculties sharp and keen, entering the realms with a mind without obstruction, entering the equal eye that sees all the buddhas, entering the gathering together of the surpassing resolve and practice of Samantabhadra, entering the dwelling in the body of the wondrous wisdom of Nārāyaṇa, entering the expounding of the great ocean of the Tathāgatas’ wisdom, entering the giving rise to measureless kinds of sovereign spiritual transformation, entering the gate that puts forth the inexhaustible wisdom of all the buddhas, entering the dwelling in the realm wherein all the buddhas are present, entering the purifying of the sovereign wisdom of the bodhisattva Samantabhadra, entering the revealing of the universal-gate wisdom to which nothing may be likened, entering the universal knowing of all the subtle realms of the Dharma realm, entering the universal manifesting of all the subtle realms of the Dharma realm, entering all the surpassing lights of wisdom, entering the limit of all sovereignty, entering the limit of the gates of the Dharma of all eloquence, entering the body of wisdom that pervades the Dharma realm, entering the path of universal practice that accomplishes all places, entering the samādhi that well dwells in all differences, entering the knowing of the minds of all the buddhas.
The Universal Virtue Inexhaustible: Thought after Thought He Enters a Hundred Koṭis of Samādhis and Yet Sees No Prior Limit
“Sons of the Buddha! This bodhisattva-mahāsattva dwells in the practice of Samantabhadra, and thought after thought he enters a hundred koṭis of unspeakable samādhis, and yet he does not see the prior limit of the bodhisattva Samantabhadra’s samādhis or of the adornment of the realm of the buddhas.
“Why is it so? Because he knows that all dharmas are ultimately inexhaustible; because he knows that all buddha-lands are boundless; because he knows that all realms of sentient beings are inconceivable; because he knows that the prior limit has no beginning; because he knows that the future has no end; because he knows that the present exhausts space and pervades the Dharma realm and is boundless; because he knows that the realms of all the buddhas are inconceivable; because he knows that the practices of all the bodhisattvas are numberless; because he knows that the realms spoken of by the eloquence of all the buddhas are unspeakable and boundless; because he knows that the dharmas taken as objects by all illusion-like minds are measureless.
Three Similes Making Clear the Inexhaustibility: The Wish-Fulfilling Jewel · Ordinary Persons Giving Rise to Mind · The Dragon Kings Sending Down Rain
“Sons of the Buddha! It is as with the wish-fulfilling jewel: whatever a man seeks he obtains, and those who seek are without end, and their wishes are all satisfied, and yet the power of the jewel is from first to last never wanting nor stayed. The bodhisattva-mahāsattva is likewise so: entering this samādhi, he knows that mind is like an illusory transformation, and puts forth the realms of all dharmas, pervading them without end, neither wanting nor ceasing. Why is it so? Because the bodhisattva-mahāsattva has accomplished the practice-wisdom of Samantabhadra that is without obstruction, and observes measureless and vast illusion-like realms that are like reflected images, without increase and without decrease.
“Sons of the Buddha! It is as with ordinary persons, who severally and each apart give rise to thoughts of mind — those already arisen, those now arising, and those yet to arise — without any limit, neither cut off nor exhausted; and their minds flow and turn, following on unbroken, past conceiving. The bodhisattva-mahāsattva is likewise so: he enters this samādhi of the gate of universal illusion, without any limit, past all measuring. Why is it so? Because he penetrates the measureless dharmas of the bodhisattva Samantabhadra’s gate of universal illusion.
“Sons of the Buddha! It is as when the dragon kings Nanda, Upananda, and Manasvin and the other great dragons send down rain: the drops are as coarse as cart-axles, and are without any limit; and though they rain in this way, the clouds are from first to last never exhausted — this is the realm of the dragons wherein there is no doing. The bodhisattva-mahāsattva is likewise so: dwelling in this samādhi, he enters the bodhisattva Samantabhadra’s gates of the several samādhis, gate of wisdom, gate of the Dharma, gate of seeing the buddhas, gate of going to the several quarters, gate of the mind’s sovereignty, gate of sustaining, gate of spiritual transformation, gate of spiritual penetration, gate of illusory transformation, gate of all dharmas being like illusions, gate of unspeakably unspeakable bodhisattvas filling all things; he draws near to the gate of the Tathāgatas, the perfectly awakened, as many as the dust motes of unspeakably unspeakable buddha-lands; he enters the gate of the vast net of illusion that is unspeakably unspeakable; he knows the gate of the differentiated vast buddha-lands that are unspeakably unspeakable; he knows the gate of the worlds that are unspeakably unspeakable, having substantial nature and having no substantial nature; he knows the gate of the perceptions of sentient beings that are unspeakably unspeakable; he knows the gate of the differences of time that are unspeakably unspeakable; he knows the gate of the forming and destruction of worlds that are unspeakably unspeakable; he knows the gate of the buddha-lands that are unspeakably unspeakable, those set facing downward and those set facing upward — and within a single thought he knows them all as they truly are.
Entering and Yet Without End: Neither Tired nor Wearied, Neither Broken Off nor Ceasing
“Entering in this way, there is no limit, no end, no tiring and no weariness, no breaking off and no ceasing, no retrogressing and no losing; within the several dharmas he does not dwell in what is not their place, but constantly ponders rightly, neither sinking down nor lifting himself up; seeking omniscience he is constantly without retrogressing or abandoning; for all buddha-lands he acts as a bright lamp that illumines the world, and turns wheels of the Dharma that are unspeakably unspeakable; with subtle eloquence he inquires of the Tathāgatas and there is no time when it is exhausted; he manifests the path of becoming a buddha without any limit; he tames sentient beings and constantly neither leaves off nor abandons; he is constantly diligent in cultivating the practices and vows of Samantabhadra and has never rested; he manifests measureless and unspeakably unspeakable bodies of colors and marks without any break.
“Why is it so? It is as with a kindled fire: according to however many the conditions are, for just so long a time does the fire arise and not cease. The bodhisattva-mahāsattva is likewise so: he observes the realm of sentient beings, the Dharma realm, and the world as being like space without any limit, and even, within the space of a single thought, goes to the presence of buddhas as many as the dust motes of unspeakably unspeakable buddha-lands. In the presence of every single buddha he enters the differentiated dharmas of every kind of omniscience that are unspeakably unspeakable; he causes realms of sentient beings that are unspeakably unspeakable to leave the household life for the path, to cultivate roots of goodness diligently, and to be ultimately pure; he causes bodhisattvas that are unspeakably unspeakable, all those not yet settled in the practices and vows of Samantabhadra, to become settled, and to dwell in the gate of the wisdom of Samantabhadra; with measureless skillful means he enters the vast and differentiated kalpas of the forming, abiding, and destruction of the three times that are unspeakably unspeakable, and within the differentiated realms of the world in its forming, abiding, and destruction that are unspeakably unspeakable, he gives rise to just so many great compassions and great vows, and tames measureless sentient beings, all of them without any left remaining.
“Why is it so? Because this bodhisattva-mahāsattva, in order to deliver all sentient beings, cultivates the practice of Samantabhadra, gives birth to the wisdom of Samantabhadra, and fulfills all the practices and vows of Samantabhadra.
The Concluding Display That Urges Cultivation: Bodhisattvas Should Diligently Cultivate Such a Samādhi
“Therefore, bodhisattvas ought, within a samādhi of such a kind, of such a realm, of such awesome virtue, of such vastness, of such measurelessness, of such inconceivability, of such universal shining, wherein all the buddhas are present and abide, which all the Tathāgatas guard and keep in mind, which accomplishes roots of goodness of former times, and wherein the mind is unobstructed and unmoved — within such a samādhi they ought diligently to cultivate, to depart far from every kind of burning affliction, to be without fatigue and weariness, to be unretrogressing in mind, to set up a deep and earnest resolve, to be courageous and without timidity, to follow in accord with the realm of samādhi, and to enter the ground of wisdom that is hard to conceive.
“Not relying upon letters, not clinging to the world, not grasping at dharmas, not giving rise to discrimination, not being stained by worldly affairs, not discriminating realms; toward the wisdom of the several dharmas one should only dwell, and should not take its measure. This is: to draw near to omniscience, to awaken to and understand the awakening of a buddha, to accomplish the light of the Dharma, and to bestow roots of goodness upon all sentient beings. To pull sentient beings out of the realms of Māra and cause them to enter the realm of the Buddha-Dharma; to cause them not to abandon the great vow; to be diligent in observing the path of coming forth; to broaden and purify the realms; to accomplish the several perfections; and toward all the buddhas to give rise to deep faith and understanding.
“One should constantly observe the nature of all dharmas, without for a moment letting it go; one should know that one’s own body and the nature of all dharmas are universally equal; one should understand clearly the affairs done in the world, and display to them the skillful means of a wisdom that accords with the Dharma; one should be constantly vigorous, without rest; one should observe that one’s own roots of goodness are still few; one should diligently increase the several roots of goodness of others; one should oneself cultivate the path of omniscience; one should diligently increase the realms of a bodhisattva; one should delight in drawing near to the good friends; one should dwell together with those who practice alike; one should not discriminate the buddhas; one should not cast away right mindfulness; one should constantly dwell in the equal Dharma realm; one should know that all mind and consciousness are like illusions; one should know that the several practices of the world are like a dream; one should know that the appearing of the power of the buddhas’ vows is like a reflected image; one should know that all vast deeds are like transformations; one should know that speech is in every case like an echo; one should observe that all dharmas are like illusions; one should know that all dharmas of arising and ceasing are like sounds; one should know that all the buddha-lands to which one goes are without substantial nature; one should not give rise to weariness in inquiring of the Tathāgatas about the Buddha-Dharma; one should, in order to awaken all the world, diligently instruct it and not abandon it; one should, in order to tame all sentient beings, know the time and expound the Dharma without resting.
“Sons of the Buddha! The bodhisattva-mahāsattva in this way cultivates the practice of Samantabhadra, in this way fulfills the realms of a bodhisattva, in this way penetrates the path of coming forth, in this way holds and upholds the buddha-dharmas of the three times, in this way observes the gates of omniscience, in this way ponders the dharma that does not alter, in this way makes bright and clean his higher aspiration, in this way believes in and understands all the Tathāgatas, in this way knows the vast power of the buddhas, in this way settles a mind that has no obstruction, in this way takes in all sentient beings.
The Samādhi Full and the Benefit Accomplished: The Buddhas of the Ten Directions and the Ten Kinds of Dharma
“Sons of the Buddha! When the bodhisattva-mahāsattva enters such a samādhi of great wisdom as the bodhisattva Samantabhadra dwells in, then in each of the ten directions there are unspeakably unspeakable lands, and in every single land there are names of Tathāgatas as many as the dust motes of unspeakably unspeakable buddha-lands, and under every single name there are buddhas as many as the dust motes of unspeakably unspeakable buddha-lands present before him: they give him the power of the Tathāgatas’ recollection, causing him not to forget the realm of the Tathāgatas; they give him the ultimate insight into all dharmas, causing him to enter omniscience; they give him the decisive insight that knows the several meanings of all dharmas, causing him to hold and uphold all the buddha-dharmas and go toward them without obstruction; they give him the unsurpassed awakening of a buddha, causing him to enter omniscience and awaken to the Dharma realm; they give him a bodhisattva’s ultimate insight, causing him to obtain the light of all dharmas without any kind of darkness; they give him a bodhisattva’s unretrogressing wisdom, causing him to know what is the time and what is not the time and with skillful means to tame sentient beings; they give him a bodhisattva’s eloquence that is without obstruction, causing him to awaken to and understand boundless dharmas and expound them without end; they give him the power of spiritual penetrations and transformations, causing him to manifest bodies of difference that are unspeakably unspeakable, boundless colors and marks of every kind unlike one another, and thereby to awaken sentient beings; they give him a full and perfect voice, causing him to manifest sounds of difference that are unspeakably unspeakable, words of every kind, and thereby to awaken sentient beings; they give him the power that is not spent in vain, causing all sentient beings, whether they see his form or hear him expound the Dharma, to be brought to accomplishment, with none of it passing away empty.
“Sons of the Buddha! Because the bodhisattva-mahāsattva in this way fulfills the practice of Samantabhadra, he obtains the power of the Tathāgatas, purifies the path of coming forth, and fulfills omniscience; with unobstructed eloquence and with spiritual penetrations and transformations he ultimately tames all sentient beings; he is furnished with the awesome virtue of a buddha, purifies the practice of Samantabhadra, dwells in the path of Samantabhadra, and to the very end of the future, in order to tame all sentient beings, turns the subtle wheel of the Dharma of all the buddhas.
“Why is it so? Sons of the Buddha! Because this bodhisattva-mahāsattva has accomplished such a surpassing great vow and the practices of the bodhisattvas, he becomes a teacher of the Dharma for all the world, becomes a sun of the Dharma for all the world, becomes a moon of wisdom for all the world; he becomes the king of the mountain Sumeru for all the world, towering high and firm and unmoved; he becomes for all the world an ocean of wisdom that has no shore; he becomes for all the world a bright lamp of the right Dharma, illumining the boundless universally, unbroken and unceasing; for all sentient beings he reveals boundless pure merit, and causes them all to dwell in the roots of goodness of merit; following in accord with omniscience, his great vows are equal, he cultivates the vast practice of Samantabhadra, is constantly able to exhort and rouse measureless sentient beings, dwells in the samādhi of vast practice that is unspeakably unspeakable, and manifests great sovereignty.
The Ten Great Treasuries of the Dharma: Where This Mind Dwells Constantly
“Sons of the Buddha! This bodhisattva-mahāsattva, having obtained such wisdom, having witnessed such a dharma, dwells attentively upon such a dharma and clearly sees it; he obtains such spiritual power, dwells in such a realm, manifests such spiritual transformations, and gives rise to such spiritual penetrations; he constantly dwells in great compassion, constantly benefits sentient beings, reveals to sentient beings the right path of peace and rest, and sets up a great banner of light of merit and wisdom; he witnesses the inconceivable liberation, dwells in the liberation of omniscience, reaches the further shore of the liberation of the buddhas, studies the gate of skillful means of the inconceivable liberation and has already accomplished it, enters the gate of the differences of the Dharma realm without falling into disorder, disports himself with sovereign freedom in the unspeakably unspeakable samādhis of Samantabhadra, and dwells in the wisdom of the lion’s swift onrush with mind unobstructed.
“His mind dwells constantly in ten great treasuries of the Dharma. What are the ten? They are: dwelling in the calling to mind of all the buddhas; dwelling in the calling to mind of all the buddha-dharmas; dwelling in the great compassion that tames all sentient beings; dwelling in the wisdom that manifests inconceivable pure lands; dwelling in the decisive understanding that enters deeply the realms of the buddhas; dwelling in the awakening that is the equal mark of all the buddhas past, future, and present; dwelling in the limit that is unobstructed and unattached; dwelling in the markless nature of all dharmas; dwelling in the equal roots of goodness of all the buddhas past, future, and present; dwelling in the wisdom that goes before the deeds of body, of speech, and of mind wherein all the Tathāgatas past, future, and present are undifferentiated in the Dharma realm; dwelling in the observing of the receiving of birth, the leaving of the household life, the going to the place of awakening, the accomplishing of perfect awakening, the turning of the wheel of the Dharma, and the entering of parinirvāṇa of all the buddhas of the three times, all of them entering into the limit of a single kṣaṇa.
“Sons of the Buddha! These ten great treasuries of the Dharma are vast and measureless, uncountable, unnameable, unthinkable, unspeakable, without any end, and hard to bear; the wisdom of all the world can in no way tell them out.
Reaching the Further Shore and Yet Not Departing from the Conventional: What Is Obtained by This Samādhi
“Sons of the Buddha! This bodhisattva-mahāsattva has already reached the further shore of all the practices of Samantabhadra, has witnessed the pure dharma, is vast in the power of his resolve, reveals to sentient beings measureless roots of goodness, increases all the powers of a bodhisattva, thought after thought fulfills all the merits of a bodhisattva, accomplishes all the several practices of a bodhisattva, obtains the dhāraṇī-dharma of all the buddhas, and holds and upholds what all the buddhas expound; though he constantly dwells in suchness and the true limit, yet he follows in accord with all conventional speech, and manifesting himself he tames all sentient beings. Why is it so? Because when the bodhisattva-mahāsattva dwells in this samādhi, the dharma is thus of itself.
“Sons of the Buddha! By this samādhi the bodhisattva-mahāsattva obtains the vast wisdom of all the buddhas; obtains the sovereign eloquence that skillfully expounds all vast dharmas; obtains the pure and fearless dharma that is the most surpassing in all the world; obtains the wisdom that enters all samādhis; obtains all the skillful means of the bodhisattvas; obtains the gate of light of all dharmas; reaches the further shore of the dharma that comforts all the world; knows what is the time and what is not the time for all sentient beings; sees and illumines every place in the worlds of the ten directions; causes all sentient beings to obtain surpassing wisdom; acts as an unsurpassed teacher for all the world; dwells in all the several merits; reveals to all sentient beings the pure samādhi; and causes them to enter the uttermost wisdom.
“Why is it so? When the bodhisattva-mahāsattva cultivates in this way, he then benefits sentient beings, then increases great compassion, then draws near to the good friends, then sees all the buddhas, then penetrates all dharmas, then goes to all lands, then enters all quarters, then enters all ages, then awakens to the equal nature of all dharmas, then knows the equal nature of all the buddhas, then dwells in the equal nature of omniscience. Within this dharma he does such work and does no other work; he dwells in a mind that is not yet satisfied, dwells in a mind that is not scattered, dwells in a mind that is single, dwells in a mind that cultivates diligently, dwells in a mind that is decided, dwells in a mind that does not alter; in this way he ponders, in this way he does his work, in this way he reaches the end.
No Speaking at Variance and No Doing at Variance: Ten Similes Making Clear the Practice, the First Seven upon ‘Named from the Practice, at No Time Apart from the Practice’
“Sons of the Buddha! The bodhisattva-mahāsattva has no speaking at variance and no doing at variance, but rather a speaking that is as it is and a doing that is as it is. Why is it so? It is as with adamant, which because it cannot be broken obtains its name, and at no time is it ever apart from unbreakableness; the bodhisattva-mahāsattva is likewise so: by the dharmas of the several practices he obtains his name, and at no time is he ever apart from the dharmas of the several practices. It is as with true gold, which because it has an excellent color obtains its name, and at no time is it ever apart from its excellent color; the bodhisattva-mahāsattva is likewise so: by the several good deeds he obtains his name, and at no time is he ever apart from the several good deeds.
“It is as with the sun god-son, who because he has a wheel of light obtains his name, and at no time is he ever apart from the wheel of light; the bodhisattva-mahāsattva is likewise so: by the light of wisdom he obtains his name, and at no time is he ever apart from the light of wisdom. It is as with the king of the mountain Sumeru, which with its four jeweled peaks stands within the great ocean and towers high and thereby obtains its name, and at no time does it ever cast off its four peaks; the bodhisattva-mahāsattva is likewise so: with the several roots of goodness he stands within the world and towers high and thereby obtains his name, and at no time does he ever cast off the roots of goodness.
“It is as with the great earth, which because it upholds all things obtains its name, and at no time does it ever cast off its power to uphold; the bodhisattva-mahāsattva is likewise so: by delivering all beings he obtains his name, and at no time does he ever cast off great compassion. It is as with the great sea, which because it holds the many waters obtains its name, and at no time does it ever cast off its waters; the bodhisattva-mahāsattva is likewise so: by the several great vows he obtains his name, and never for a moment does he cast off the vow to deliver sentient beings.
“It is as with the general of an army, who because he is practiced in the dharma of battle obtains his name, and at no time does he ever cast off that skill; the bodhisattva-mahāsattva is likewise so: by being practiced in such a samādhi he obtains his name, and even until he accomplishes the wisdom of omniscience, at no time does he ever cast off this practice. It is again as with a wheel-turning king, who rules the four continents and is constantly diligent in guarding all sentient beings, causing them to be without untimely death and constantly to receive pleasure; the bodhisattva-mahāsattva is likewise so: entering such great samādhis of every kind, he is constantly diligent in transforming and delivering all sentient beings, and even causes them to be ultimately pure.
“It is as with a seed, planted within the ground, which even causes stalk and leaf to increase; the bodhisattva-mahāsattva is likewise so: cultivating the practice of Samantabhadra, he even causes the good dharmas of all sentient beings to increase. It is as with a great cloud, which in the hot months of summer sends down a great rain and even increases all seeds; the bodhisattva-mahāsattva is likewise so: entering such great samādhis of every kind, cultivating the practice of a bodhisattva, he sends down a great rain of Dharma, and even is able to cause all sentient beings to be ultimately pure, ultimately in nirvāṇa, ultimately at peace and rest, ultimately upon the further shore, ultimately joyful, ultimately cut off from doubt; he acts for sentient beings as an ultimate field of merit, causes their deeds of giving all to become pure, causes them all to dwell in the unretrogressing path, causes them all alike to obtain the wisdom of omniscience, causes them all to come forth from the three realms, causes them all to obtain ultimate wisdom, causes them all to obtain the ultimate dharma of the buddhas, the Tathāgatas, and sets all sentient beings within the place of omniscience.
The Eight Matters He Can Purify · The Ten Powers Whence the Pure Merit Comes
“Why is it so? Because the bodhisattva-mahāsattva accomplishes this dharma, his wisdom is clear, he enters the gate of the Dharma realm, and he can purify the inconceivable and measureless practices of a bodhisattva. Namely: he can purify wisdom of every kind, because he seeks omniscience; he can purify sentient beings, because he causes them to be tamed; he can purify lands, because he constantly dedicates and directs; he can purify all dharmas, because he knows them universally; he can purify fearlessness, because he has no timidity; he can purify unobstructed eloquence, because he expounds with skill; he can purify dhāraṇī, because toward all dharmas he obtains sovereignty; he can purify the practice of drawing near, because he constantly sees all the buddhas arise in the world.
“Sons of the Buddha! When the bodhisattva-mahāsattva dwells in this samādhi, he obtains such pure merits as are a hundred thousand koṭis of nayutas of unspeakably unspeakable — because he obtains sovereignty within the realm of such a samādhi; because all the buddhas sustain him; because it flows forth from the power of his own roots of goodness; because he enters the great awesome power of the ground of wisdom; because of the power of the good friends’ leading him; because of the power that crushes all the several Māras; because of the power of roots of goodness of the same share being pure and unmixed; because of the power of vast oath and vow and aspiration; because of the power of the roots of goodness he has planted being accomplished; because of the power of inexhaustible merit surpassing the several worlds and having nothing to be set against it.
The Ten Kinds of Dharma the Same as the Buddhas’
“Sons of the Buddha! When the bodhisattva-mahāsattva dwells in this samādhi, he obtains ten kinds of dharma that are the same as all the buddhas past, future, and present. What are the ten? They are: he obtains the marks and signs, adorned in every kind of way, the same as the buddhas; he can send forth a pure great net of light, the same as the buddhas; his spiritual penetrations and transformations tame sentient beings, the same as the buddhas; his boundless body of form and pure and perfect voice are the same as the buddhas; he manifests pure buddha-lands according to the deeds of sentient beings, the same as the buddhas; he can take in and uphold all the speech that all sentient beings have, forgetting none and losing none, the same as the buddhas; with inexhaustible eloquence he turns the wheel of the Dharma according to the minds of sentient beings and causes wisdom to arise in them, the same as the buddhas; he makes the great lion’s roar without any timidity, and with measureless dharmas awakens the multitudes, the same as the buddhas; within the space of a single thought, with great spiritual penetration he enters universally into the three times, the same as the buddhas; he is universally able to display to all sentient beings the adornment of the buddhas, the awesome power of the buddhas, and the realm of the buddhas, the same as the buddhas.”
The Question of Universal Eye: Being Already the Same as the Buddhas, Why Is He Not Named a Buddha
At that time the bodhisattva Universal Eye said to the bodhisattva Samantabhadra: “Sons of the Buddha! This bodhisattva-mahāsattva has obtained such dharmas, the same as the Tathāgatas — why is he not named a buddha? Why is he not named the Ten Powers? Why is he not named omniscience? Why is he not named one who has obtained awakening within all dharmas? Why does he not obtain the name of Universal Eye? Why is he not named one who sees without obstruction within all realms? Why is he not named one who has awakened to all dharmas? Why is he not named one who dwells without duality with the buddhas of the three times? Why is he not named one who dwells in the true limit? Why does he still not rest from cultivating the practices and vows of Samantabhadra? Why can he not reach the Dharma realm to its end and cast off the path of the bodhisattva?”
The Answer of Samantabhadra: One Person and Two Names, the Sense Having Two Gates
At that time the bodhisattva Samantabhadra told the bodhisattva Universal Eye, saying:
“It is good, Sons of the Buddha! It is as you have said: if this bodhisattva-mahāsattva is the same as all the buddhas, then for the sake of what meaning is he not named a buddha, and even cannot cast off the path of the bodhisattva? Sons of the Buddha! This bodhisattva-mahāsattva has already been able to cultivate the practices and vows of every kind of all the bodhisattvas past, future, and present, and has entered the realm of wisdom, and he is therefore named a buddha; and yet, since in the Tathāgata’s presence the bodhisattva practice he cultivates has no rest, he is therefore said to be named a bodhisattva. The powers of every kind of the Tathāgatas he has all already entered, and he is therefore named the Ten Powers; and yet, though he has accomplished the ten powers, he practices the practice of Samantabhadra without rest, and he is therefore said to be named a bodhisattva.
“He knows all dharmas and is able to expound them, and is named omniscience; and yet, though he is able to expound all dharmas, toward every single dharma he ponders with skill and has never left off, and he is therefore said to be named a bodhisattva. He knows that all dharmas have no two marks, and this is what is meant by being named one who has awakened to all dharmas; and yet toward the path of the differences of all dharmas, dual and non-dual, he observes with skill, going forward from strength to strength without rest, and he is therefore said to be named a bodhisattva. He has already been able to see clearly the realm of the Universal Eye, and is said to be named Universal Eye; and yet, though he is able to witness the realm of the Universal Eye, thought after thought he increases and has never rested, and he is therefore said to be named a bodhisattva.
“Toward all dharmas he is able to shine clearly and departs from the several dark obstructions, and is named one who sees without obstruction; and yet he is constantly diligent in calling to mind one who sees without obstruction, and he is therefore said to be named a bodhisattva. He has already obtained the eye of the wisdom of the buddhas, and this is what is meant by being named one who has awakened to all dharmas; and yet he observes the eye of the wisdom of the perfect awakening of the Tathāgatas and is not heedless, and he is therefore said to be named a bodhisattva. He dwells where the buddhas dwell and is without duality with the buddhas, and is said to be named one who dwells without duality with the buddhas; and yet he is taken in by the buddhas and cultivates wisdom of every kind, and he is therefore said to be named a bodhisattva.
“He constantly observes the true limit of all the world, and this is what is meant by being named one who dwells in the true limit; and yet, though he constantly observes the true limit of all dharmas, he neither witnesses and enters it nor abandons it, and he is therefore said to be named a bodhisattva. Neither coming nor going, without sameness and without difference, all these discriminations having forever ceased — this is what is meant by being named one who has rested from his vow; and yet he cultivates vastly, fulfilling and not retrogressing, and he is then named one who has not rested from the vow of Samantabhadra. He fully knows that the Dharma realm has no limit, and that all dharmas are of one mark and markless — this is what is meant by being named one who has reached the Dharma realm to its end and cast off the path of the bodhisattva; and yet, though he knows that the Dharma realm has no limit, he knows all the marks of difference of every kind, gives rise to a mind of great compassion and delivers sentient beings, and to the very end of the future is without fatigue and weariness — this is what is meant by being named the bodhisattva Samantabhadra.
The Simile of the Elephant-King Airāvaṇa (One): His Own Shape and His Spiritual Transformation
“Sons of the Buddha! It is as with the elephant-king Airāvaṇa, who dwells within the cave of seven jewels on the Golden-Flank Mountain: that cave is fenced about on every side with railings all made of the seven jewels, jeweled tāla trees stand in ranks in order, and a net of true gold spreads over it above; the elephant’s body is white and clean like polished snow, upon it stands a golden banner, gold is its necklace, a jeweled net covers its trunk, jeweled bells hang down, its seven limbs are accomplished and its six tusks complete, upright and fully formed, and those who see it are all glad and delight in it, and it is well trained and gentle, with a mind that goes contrary to nothing.
“If the god-lord Śakra is about to go abroad, then at that time the elephant-king knows his intent, and within the jeweled cave he hides his shape and comes before Śakra, the lord of the Heaven of the Thirty-Three, and by the power of spiritual penetration transforms himself in every kind of way, causing his own body to have thirty-three heads, upon every single head conjuring seven tusks, upon every single tusk conjuring seven pools, within every single pool there being seven lotus flowers, within every single flower there being seven maidens, and all at once they strike up a hundred thousand heavenly musics. At this time Śakra mounts this jeweled elephant and goes from the Hall Hard to Conquer to the flower garden, wherein puṇḍarīka flowers fill it everywhere. At this time, when Śakra has reached the flower garden, he comes down from the elephant’s back and enters the hall adorned with all jewels, with measureless maidens as his attendants, singing and making music, and receives pleasures of every kind.
“At that time the elephant-king again by spiritual penetration hides the elephant’s shape and manifests a god’s body, and with the Thirty-Three gods and the several maidens takes his joy and sports within the puṇḍarīka flower garden; and the bodily marks he manifests, the light and the garments, the going and coming and the standing still, the speech and the laughter and the looking about, are all the same as those gods, equal and without difference, and none is able to tell apart — this is the elephant, this is the god; the elephant and the god are like one another turn and turn about.
“Sons of the Buddha! That elephant-king Airāvaṇa, within the cave of seven jewels on the Golden-Flank Mountain, has undergone no transformation at all, and yet, having reached the Heaven of the Thirty-Three, wishing to make offerings to Śakra Devānām Indra, he conjures up delightful things of every kind, receives the pleasures of the heavens, and is without difference from the gods.
The Simile of the Elephant-King Airāvaṇa (Two): The Joining to the Dharma — Not Abandoning the Path of Samantabhadra and Yet Manifesting Perfect Awakening
“Sons of the Buddha! The bodhisattva-mahāsattva is likewise so: he cultivates the practices and vows of the bodhisattva Samantabhadra and the several samādhis, and makes of them his many-jeweled adornments; he takes the seven factors of awakening for the body of a bodhisattva; he makes of the light he sends forth a net; he sets up the great banner of the Dharma; he sounds the great bell of the Dharma; he takes great compassion for his cave; he takes firm great vows for his tusks; his wisdom and fearlessness are like a lion’s; with silk of the Dharma he binds his head; he reveals the secret; and he reaches the further shore of the practices and vows of all the bodhisattvas.
“In order to be seated upon the seat of awakening, to accomplish omniscience, and to obtain the most perfect awakening, he increases the vast practices and vows of Samantabhadra, unretrogressing and unresting, unbroken and unabandoned, with great compassion and vigor, and to the very end of the future delivers all sentient beings who suffer affliction. Not abandoning the path of Samantabhadra, he manifests the accomplishing of the most perfect awakening, manifests unspeakably unspeakable gates of accomplishing perfect awakening, manifests unspeakably unspeakable gates of turning the wheel of the Dharma, manifests unspeakably unspeakable gates of dwelling in the deep mind; within unspeakably unspeakable vast lands he manifests the gate of the transformation of nirvāṇa; within unspeakably unspeakable worlds of difference he manifests the receiving of birth and cultivates the practice of Samantabhadra, and manifests unspeakably unspeakable Tathāgatas; within unspeakably unspeakable vast lands, beneath the tree of awakening, he accomplishes the most perfect awakening, with unspeakably unspeakable hosts of bodhisattvas drawing near and surrounding him.
“Whether within the space of a single thought he cultivates the practice of Samantabhadra and accomplishes perfect awakening; or within the space of a moment, or within a single time, or within a single day, or within half a month, or within a month, or within a year, or within numberless years, or within a kalpa, and so on even to unspeakably unspeakable kalpas, he cultivates the practice of Samantabhadra and accomplishes perfect awakening. And again, within all the buddha-lands he is foremost, drawing near to the buddhas, bowing his head and making offerings, inquiring and observing the illusion-like realms, and purifying and cultivating a bodhisattva’s measureless practices, measureless wisdoms, spiritual transformations of every kind, awesome virtues of every kind, wisdoms of every kind, realms of every kind, spiritual penetrations of every kind, sovereignties of every kind, liberations of every kind, brightnesses of the Dharma of every kind, and dharmas of teaching and taming of every kind.
His Own Body Not Extinguished: The Cause Is Not Destroyed and the Fruit Is Manifested
“Sons of the Buddha! The bodhisattva-mahāsattva’s own body is not extinguished, and by the power of his practices and vows he transforms and manifests in every place after this manner. Why is it so? Because he would with the sovereign spiritual power of Samantabhadra tame all sentient beings; because he would cause sentient beings that are unspeakably unspeakable to be pure; because he would cause them forever to cut off the wheel of birth and death; because he would adorn and purify vast worlds; because he would constantly see all the Tathāgatas; because he would enter deeply the stream of all the buddha-dharmas; because he would call to mind the lineage of the buddhas of the three times; because he would call to mind all the buddha-dharmas and the dharma-body of the ten directions; because he would universally cultivate all the several practices of a bodhisattva and make them full; because he would enter the stream of Samantabhadra and with sovereignty be able to witness omniscience.
The Simile of the Elephant-King Raised Again, and the Concluding of the Name
“Sons of the Buddha! You ought to observe this bodhisattva-mahāsattva: he does not abandon the practice of Samantabhadra, he does not break off the path of the bodhisattva, he sees all the buddhas, he witnesses omniscience, and with sovereignty he receives and uses the dharmas of omniscience. It is just as the elephant-king Airāvaṇa does not abandon his elephant body and yet goes to the Heaven of the Thirty-Three, is ridden by the gods, receives the pleasures of the heavens, makes the sports of the heavens, serves the lord of the gods, and takes his joy together with the maidens of the heavens, being the same as the gods and without difference.
“Sons of the Buddha! The bodhisattva-mahāsattva is likewise so: he does not abandon the several practices of the Great Vehicle of Samantabhadra, he does not retrogress from the several vows, he obtains the sovereignty of a buddha, he is furnished with omniscience, he witnesses the liberation of a buddha, without hindrance and without obstruction, and accomplishes purity; toward the several lands he is stained by nothing, and toward the Buddha-Dharma he discriminates nothing; though he knows that all dharmas are universally equal and have no two marks, yet he constantly sees clearly all buddha-lands; though he is already equal to all the buddhas of the three times, yet he cultivates the practice of a bodhisattva in unbroken succession.
“Sons of the Buddha! When the bodhisattva-mahāsattva dwells in such a vast dharma of the practices and vows of Samantabhadra, you should know that this person’s mind has obtained purity. Sons of the Buddha! This is the surpassing mind and the vast wisdom of the bodhisattva-mahāsattva’s tenth great samādhi of the unobstructed wheel.
The Concluding Praise at the Close of the Chapter: The Gathering Up of the Wheel of the Ten Great Samādhis
“Sons of the Buddha! This is the wheel of the ten great samādhis of the practice of Samantabhadra wherein the bodhisattva-mahāsattva dwells.”
一個問題，等了九定才問出口
十大三昧走到第十定，普賢說的話越來越像在描述佛。到這一定的中段，經文乾脆直說：這位菩薩得十種法，「同於諸佛」——相好同於諸佛、光明同於諸佛、神通同於諸佛、色身圓音同於諸佛，一連十個「同於諸佛」壓下來。於是同席的普眼菩薩終於忍不住，問了十定正說中唯一的一個問題。
這個問題值得先看清它的分量。十定品從第一定到第十定，說者始終是普賢一人，聽者始終不作聲；只有到這裡，普眼開口，普賢作答——正說中唯一的一段對話，就發生在『德已同佛』這個點上。可見經文自己知道：走到這一步，讀的人心裡一定會卡住。卡在哪裡？卡在名字上。既然什麼都同於佛了，為什麼還叫他菩薩？如果還叫菩薩，那前面那十個「同於諸佛」是不是說得太滿？這一定要回答的，正是這個。
先說結論的方向：這一定的名字叫「無礙輪」。澄觀釋此定之名，判定名兩義都在入定的頭二十二句裡——前十一句講「因用無礙」，是無礙之義；後十一句講「住果圓滿」，是輪之義。因與果，恰好就是普眼所問的那對矛盾。名字裡早已把答案藏好了。
起問一句，先立一個「云何」
經文開頭只有一句：佛子！什麼是菩薩摩訶薩的無礙輪三昧？
一句徵問，看似只是格式。可是華嚴十定每一定都以「云何為」起，這個「云何」不是修辭。澄觀判第十定「亦初徵、次釋、後結」——徵、釋、結三分，與前九定同一體例。體例意味著什麼？意味著讀者被要求把十定當一組來讀：問法一樣，答法一樣，只有內容一路加深。所以讀到第十定的徵問，不該當作又一次開場，而該當作第十次同樣的叩問——前九次已經答過九層，這一次要答的是最後一層。
那麼要防一個誤讀：以為「云何」是普眼在問。此處不是。全品的請問在品初，此處的徵問是普賢自設問自作答的敘說方式。真正由普眼發出的問，要到本定的後段才出現，而且問的不是『什麼是這個定』，是『你為什麼還不是佛』。兩個問題層次不同，讀時不可混。
二十二句：無礙在因，輪在果
答語的第一段是入定的相貌，一連二十二句。前十一句：住無礙身業、無礙語業、無礙意業，住無礙佛國土，得無礙成就眾生智，獲無礙調伏眾生智，放無礙光明，現無礙光明網，示無礙廣大變化，轉無礙清淨法輪，得菩薩無礙自在。後十一句從「普入諸佛力」起：普入諸佛力，普住諸佛智，作佛所作，淨佛所淨，現佛神通，令佛歡喜，行如來行，住如來道，常得親近無量諸佛，作諸佛事，紹諸佛種。
為什麼要這樣分？澄觀釋此云，初十一句是因用無礙，即無礙之義；後十一句是住果圓滿，即輪之義。他還把前十一句再切成四類：初三句是三業無礙，次一句是器世間無礙，再二句是眾生世間無礙，其餘是智正覺無礙。這一分很有用：它把「無礙」落到具體的四個場域——自己的身口意、所依的國土、所化的眾生、所證的佛智——說明無礙不是一團籠統的自在，是四面都通。
要排一個誤會：以為「輪」只是形容詞，好聽而已。李通玄以為不然，他以輪王的千輻金剛輪釋輪義：轂、輻、輞、軔樣樣圓滿，才叫輪；輪之為輪，在於圓滿而能轉、能摧。所以「輪」在這裡是果德的圓滿相，不是修飾。合起來看：無礙約因，輪約果，一個定名裡因果並立——這正是全定要講的事。
落到讀者身上：這二十二句不是給人背的清單，是給人自檢的。凡覺得修行處處卡住的，卡的多半就在這四類裡的某一類：或身口意不聽話，或處境不許可，或眾生難調，或見地不明。經文把它們一併列出，是要人知道無礙不是某一處通了就算。
摩尼寶放進彩衣裡：這一定的總樣
入定之後，經文先寫一串「觀一切智」：總觀、別觀、隨順、顯示、攀緣，乃至見、總見、別見一切智；又對普賢的十種廣大——願、心、行、所趣、所入、光明、出現、護念、變化、道——不斷不退、無休無替、無倦無捨、無散無亂。前一串是智已滿，後一串是行不斷。
然後經文給一個譬喻：譬如有人把摩尼寶放進有顏色的衣裳裡，寶珠雖然映得與衣同色，卻不捨自己的本性。菩薩也是這樣，成就智慧作心中之寶，觀一切智普皆明現，然而不捨菩薩諸行。
澄觀合此喻云：摩尼寶置色衣中，即總喻菩薩心智置佛智中；「雖同衣色」喻前面智滿的那一串，「不捨自性」喻後面行常的那一串。這個合非常關鍵——它告訴我們，這一喻不是隨手的比方，是整定的總樣。什麼總樣？智已同佛，而行不捨因。後面那個轟轟烈烈的象王喻，其實只是把這一顆摩尼寶再說一遍，說得更大而已。
要排一個誤讀：以為「同衣色」是被染。不是。寶珠現出衣的顏色，不是寶性變了，是寶性太明淨，所以能全分映現。同理，菩薩之智同於佛智，不是他被佛替換了，是他的心智夠明淨，所以能全分映現佛智。這一層若讀錯，後面「不壞因而現果」整段都會讀成矛盾。
三個不厭之喻：願的無厭，是法本來如此
接著三喻連下：虛空持著無量世界的成與住，無厭無倦，不變不異，也不捨自性——為什麼？虛空的自性，法本來就是這樣。涅槃受無量眾生於中滅度，始終不厭——為什麼？一切諸法本性清淨，這就叫涅槃，那麼在其中哪來的厭？薩婆若能令三世一切菩薩於諸佛家已生現生當生，乃至成無上菩提，終不疲厭——為什麼？一切智與法界無二，於一切法無所著。
澄觀釋此三喻云，三喻皆喻利生無厭，各有法、有合；並判前二喻悲、後一喻智，且說第三喻既非愛見之悲，哪裡會有厭。這個判很精細。它回答了一個真實的修行疑問：長劫度生，難道不會累？
經文的答法不是『你要忍』，是『這件事本身沒有累的理』。虛空持世界不累，因為那是虛空的法爾；涅槃受滅度不累，因為所滅度處本自清淨；一切智成就菩薩不累，因為智與法界無二、能所不隔。三個理由層層轉深：第一層是法爾，第二層是所度之處本淨，第三層是能度所度不二。到第三層，「累」這個概念根本無處安立——不是忍住了不累，是找不到那個會累的結構。
排一個誤會：不要把這讀成『所以不必用力』。經文緊接著就說菩薩發大誓願、深入法海、現大自在、給施眾生。無厭不等於無為，是用力而不生疲想。
一朵蓮華與二十重放光：果德的排場為什麼要寫這麼滿
然後經文忽然鋪開一片極盛的景象：這位菩薩有一朵蓮華，廣大盡十方際，不可說葉、不可說寶、不可說香為莊嚴；真金為網，寶鐸出微妙音，音中演暢一切智法；菩薩在華上結跏趺坐，身量與華相稱。接著佛力加持，一一毛孔出百萬億那由他不可說佛剎微塵數光明，光明現摩尼寶，寶現樓閣，閣現師子座，座現光明，光明現色相，色相現光明輪……一路二十重，重重相生，直到眾生於佛法中而得調伏。
澄觀把這一段分成依果與正報二分：華是依果殊勝，身是正報自在；並說此華自內而觀量周法界，自外而觀許眾生見，這叫即小之大。
為什麼要寫這麼滿？因為這一定要立的是『果德已成』。若果德不寫足，後面普眼的問就問不起來，普賢的答也答得沒有分量。經文用二十重的層遞，不是炫奇，是用數量把「不可思議」逼到讀者的想像之外——想不出來，正是它要的效果。要注意最後一重落在哪裡：落在「眾生，於佛法中而得調伏」。前面十九重的鋪張，全部為了這一句。果德的排場，終點是度生。
達無相法：所有這些莊嚴，本人知道是幻
排場寫足之後，經文立刻翻過來：菩薩住此三昧，示現這樣的神通境界、無量變化，卻悉知如幻而不染著，安住無邊不可說法。這法自性清淨、是法界實相、是如來種性，在無礙際中，無去無來，非先非後，甚深無底，是現量所得，以智自入，不由他悟。
這一翻極重要。前一段若無這一段，就是神通的展覽；有了這一段，前一段才是法。澄觀判此段是「明達無相法，即同諸如來，於最清淨真如能入功德」；他又解「如來種性」一詞云，諸佛以無性真如而為性。
這裡要教清一個容易滑過去的字：種性。凡說種性，人容易想成某種特殊材質、某種資格。經文與澄觀都不許這樣讀——種性即無性真如。也就是說，成佛的「種」不是一樣東西，是諸法本無自性這件事本身。既然是無性，就不是誰家的私產，也不是修來新添的。這一句一立，前面二十重的莊嚴就全部安在「幻」上——不是說它假，是說它有而無性，所以現得出來，也不必抓。
落到讀者：修行中若有境界現前，這一段就是尺。境界現而知幻，是道；境界現而生染，是障。差別不在境界本身。
二十一種功德到「大願靡不成就」：德等佛的清單
從「體性如實」起，經文有一大段密密的德目：淨眼現證、慧眼普見、成就佛眼、行智眼境界、開示微妙法門；成菩提心、趣勝丈夫、入智種性、離世生法而現受生；功德解欲悉皆清淨、智慧廣大猶如虛空；所行寂靜、於諸佛法究竟無礙；得佛威神、成佛法身、念力難思；法界為身而無分別、見一切佛功德邊際；為世明燈、入未來諸佛之數；具大威德、住增上意；住實際輪而於一切法心無障礙；不壞諸有而生其中；雖隨世俗演說無量文字而恆不壞離文字法；知一切法但有假名；了一切法空無所有；深入法界隨順演說，於一境門生一切智；觀十力地，以智為橋梁至薩婆若，善入諸地知種種義——最後收在一句：所有大願靡不成就。
澄觀釋此一大段云，這是攝如來二十一種殊勝功德，因為此位中德等佛的緣故。要注意：經文自己並不標「二十一」這個數，數是澄觀科判出來的。所以讀時不必去數，該讀的是這一段的性質——它是一份『德已等佛』的清單。
清單的收尾句尤其要看：所有大願靡不成就。前面二十德都在說『證到什麼』，最後一德說『願全都成』。為什麼把願放在最後？因為願是因位的事。以願收德，等於在德等佛的清單末尾，親手蓋上一個因位的印。普眼的問之所以逼得出來，這個安排是伏筆。
排一個誤會：不要把「德等佛」讀成『已經是佛』。澄觀用的字是「德等」，等的是德，不是位。這一字之差，就是後文全部答案的縫隙所在。
四十一句『雖知而說』：有不礙無，無不礙有
接著是全定文字最密的一段。經文說菩薩以此開示一切如來無差別性，然後連下四十餘句同一句法：雖知諸法皆無所作，而能示現一切作業；雖知無色，而演說諸色；雖知法無生，而常轉法輪；雖知法無轉，而轉法輪；雖知諸法不可言說，而能演說清淨言辭；雖知諸法本來常住，而說一切諸流轉法……
澄觀於此判句法云：初句是有不礙無，因為有是無之有；後四十句是無不礙有，因為無是有之無；又說前是二而不二，後是不二而二。
這段話值得慢讀，因為它是華嚴「相即」義最密集的經據。要教清的是：這裡的「雖……而……」不是讓步，是同時。若讀成『雖然明知是空，還是勉為其難地說有』，那就成了兩截——先有一個空的知見，再有一個有的作為，中間靠意志力接上。經文不是這個意思。「有是無之有」的意思是：正因為它無自性，它才能有；「無是有之無」的意思是：所說的無，正是就這些有而說的無。二者不是先後，是同一件事的兩面。
落到讀者：說法度生會不會與空義衝突？照這一段，不但不衝突，而且只有空義才容得下說法。若法有定性，說便說不動；正因無性，才說得出、轉得動、度得了。
二十八個「入」：一個定，何以能得多果
四十餘句之後，經文說菩薩入如是大威德三昧智輪，就能證得一切佛法、趣入、成就、圓滿、積集、清淨、安住、了達，與一切法自性相應；而這位菩薩不作這樣的念頭——有若干菩薩、若干菩薩法、若干究竟、若干神通成就、若干證入、若干境界。為什麼？因為菩薩三昧體性如是、無邊如是、殊勝如是。
這裡有三個暗問，經文都答了。第一問：證了為什麼還無念？答：體性離念。第二問：一個定怎麼會得那麼多果？答：定體雖一而用無邊。第三問：因位的定怎麼能得果法？答：因為殊勝。三答之後，經文以二十八個「入」字句廣說：入不可說智門、入離分別諸莊嚴、入無邊殊勝波羅蜜、入無數禪定、入見無邊佛勝妙藏、入於境界不休息、入諸根猛利大神通、入見一切佛平等眼、入積集普賢勝志行、入住那羅延妙智身、入說如來智慧海、入生一切佛無盡智門、入淨普賢菩薩自在智、入開示無比普門智、入普知法界一切微細境界、入遍法界智慧身、入善住一切差別三昧——末一句收在「入知一切諸佛心」。
要排的誤會是：以為「入」是進去某個地方。此處的入是證契。二十八門不是二十八個處所，是同一定體所現的二十八種用。末句「入知一切諸佛心」收得極好——一路入到最後，入的是佛心。而佛心不在別處，就在這一定的體性離念處。
念念入百億三昧而不見前際：無盡不是很多
再往下，經文說此菩薩住普賢行，念念入百億不可說三昧，卻見不到普賢三昧及佛境界莊嚴的前際。為什麼？經文給十個「知……故」：知一切法究竟無盡、知一切佛剎無邊、知一切眾生界不思議、知前際無始、知未來無窮、知現在盡虛空遍法界無邊、知諸佛境界不可思議、知菩薩行無數、知諸佛辯才所說境界不可說無邊、知一切幻心所緣法無量。
這一段要教一個分際：無盡與很多不同。很多是數的問題，數再大也有邊；無盡是結構的問題，是連「前際」都找不到。經文說『不見前際』，不是說看不清，是說根本沒有那一個起點可看。所以念念入百億三昧，不是在一個大得驚人的倉庫裡不停拿東西，是在一個沒有邊的法界裡不停地是它自己。
隨後三喻扣此：如意珠隨求皆得而珠力不匱，喻定心隨應出法無盡而體無增減；凡夫各別生心相續不絕不可思議，喻入普幻門三昧無有邊際；難陀、跋難陀、摩那斯諸龍王降雨滴如車軸而雲終不盡，喻入法門之無盡。第二喻尤其別致——竟以凡夫的妄念作喻。妄念尚且無始無盡地相續，何況普賢的行智。這是取其「相續無盡」的結構，不是取其染淨。讀時莫誤作褒貶。
然火之喻與那一長串「應」：這一定怎麼落到今天
無盡說盡之後，經文問：為什麼能這樣？答：譬如燃火，隨所有緣，於爾所時火起不息。有柴則火續，緣在則行續——不是靠一股勁撐著。
然後經文轉為勸修，語氣忽然變得很近：是故諸菩薩應於如是三昧勤加修習，離諸熱惱，無有疲厭，心不退轉，立深志樂，勇猛無怯。不依文字，不著世間，不取諸法，不起分別。接著一長串「應」字句：應常觀察一切法性，無時暫捨；應知自身與諸法性普皆平等；應常精進無有休息；應觀自身善根鮮少；應勤增長他諸善根；應樂親近諸善知識；應不捨離念；應知一切心識如幻；應知世間諸行如夢；應知言語悉皆如響；應為調伏一切眾生，知時說法而不休息。
這一段是全定唯一直接對讀者說話的地方。前面說的都是那位菩薩，這裡說的是「應」。要注意其中一句最不像高位菩薩該有的話：應觀自身善根鮮少。德已等佛的人，還要觀自己善根少？正是。這一句是整段勸修的定盤星——它把前面所有的果德，重新按回因地的姿態上。誰若讀了前面的排場而生仰慕、生自輕，這一句就是回路：那位菩薩自己也是這樣觀的。
十大法藏：心恆常住在哪裡
定滿成益一分，先寫十方諸佛現前，給與十事——與如來念力、與究竟慧、與決定慧、與無上佛菩提、與菩薩究竟慧、與不退智、與無障礙辯才、與神通變化力、與圓滿言音、與不唐捐力；末一與最實在：令一切眾生若見形、若聞法皆悉成就，無空過者。
隨後經文說這位菩薩的心恆住十大法藏：住憶念一切諸佛，住憶念一切佛法，住調伏一切眾生大悲，住示現不思議清淨國土智，住深入諸佛境界決定解，住三世一切佛平等相菩提，住無礙無著際，住一切法無相性，住三世一切佛平等善根，住三世一切如來法界無差別身語意業先導智，並住觀察三世諸佛受生、出家、詣道場、成正覺、轉法輪、般涅槃悉入剎那際。
「藏」與「住」二字要教清。藏是能含能持，住是恆不離。所以十大法藏不是十樣寶貝收在庫裡，是十個心所安之處——這位菩薩的心，任何時候都在這十處之中的某一處，不會落在別處。從憶念諸佛起，到平等善根、先導智，末後歸到「悉入剎那際」：三世諸佛的一生成道事，全攝在一剎那。這正合李通玄總判十定品之語——他以為十定十段文意，總以剎那際為體。
排一個誤會：剎那際不是極短的時間。若還當它是時間單位，就落在「短」上。經文說三世諸佛的受生乃至涅槃悉入其中，可見它說的是時間本身無自性，所以長短不隔。
十大法藏的結歎：世智為什麼稱述不了
經文接著只用一句作結：此十大法藏廣大無量，不可數、不可稱、不可思、不可說、無窮盡、難忍受，一切世智無能稱述。
這一句短，卻不可略過。六個否定加一個總斷，說的是一件事：世間的智慧在這裡失效。為什麼失效？不是因為它太大而智慧太小——那樣的話，智慧大一點就夠了。是因為世智的運作方式是數、是稱、是思、是說，而這十藏不落在數稱思說的格式裡。用尺量不出重量，不是尺不夠長。
「難忍受」三字尤要留意。前五個否定講不可及，這一個講承受不住——法太廣大，凡心接不住。這不是恐嚇，是誠實。經文肯寫這一句，是承認讀者此刻的位置。落到讀者：讀不動、接不住，是正常的；經文自己先說了。
十個「終無有時離」：名字是行掙來的
再往下，經文立一句總斷：菩薩摩訶薩無異語、異作，有如語、如作——說的與做的不是兩回事。為什麼？接著十個譬喻，句法大體一樣：金剛以不可壞得名，終無有時離於不壞；真金以妙色得名，終無有時離於妙色；日天子以光明輪得名；須彌山王以四寶峯處大海迥然高出得名；大地以持一切得名；大海以含眾水得名；軍將以慣習戰鬪得名；轉輪王馭四天下常勤守護；種子植地而莖葉增長；大雲夏月降大雨而增長種子。而菩薩以諸行法得名，終無有時離諸行法；以諸善業得名，終無有時離諸善業；以智慧光得名；以諸善根得名；以度一切得名而終不捨大悲；以諸大願得名而終不暫捨度眾生願；以慣習如是三昧得名，乃至成就一切智智，終無有時捨離此行。
這十喻是普眼之問的正面伏筆。它反覆說一件事：名字不是頭銜，是行相。金剛之所以叫金剛，只因為它不壞；哪一天它壞了，這名字就不成立。同理，菩薩之所以叫菩薩，只因為他在行；不是他還沒資格叫佛，是他正在行，而行者的名字就是菩薩。
落到讀者：這一段可當作一面鏡子照自己的名字。凡自稱什麼，就看有沒有那一件事在持續。名與實之間，經文不許有縫。
十喻的末後兩喻與能淨八事：成佛的排場落在種子與雲上
十喻的末後兩個特別樸素：種子植於地而莖葉增長，大雲於夏暑月降霔大雨而增長種子。菩薩入如是等諸大三昧，修菩薩行，雨大法雨，乃至能令一切眾生究竟清淨、究竟涅槃、究竟安隱、究竟彼岸、究竟歡喜、究竟斷疑，為諸眾生作究竟福田，令其施業皆得清淨，令其皆住不退轉道，令其同得一切智智，令其皆得出離三界，置諸眾生一切智處。
前面寫過盡十方際的蓮華、二十重的放光，這裡忽然落到種子與雨。這個轉折是經文的自覺：一切果德的排場，最後仍要落在最平常的事上——下雨，發芽。度生沒有別的樣子。
隨後經文以八句說「能淨」：能淨諸智，求一切智故；能淨眾生，使調伏故；能淨剎土，常迴向故；能淨諸法，普了知故；能淨無畏，無怯弱故；能淨無礙辯，巧演說故；能淨陀羅尼，於一切法得自在故；能淨親近行，常見一切佛興世故。每一句都是『能做什麼—因為什麼』，把果貼回因上。緊接著又列十個「力故」——三昧境界得自在故、諸佛加被故、自善根力所流故、入智慧地大威力故、善知識引導力故、摧伏諸魔力故、同分善根淳淨力故、廣大誓願欲樂力故、所種善根成就力故、超諸世間無盡之福無對力故。清淨功德不是憑空得的，這十力是它的來歷。
十個「同於諸佛」：把問題逼到檯面上
然後是那十句：得諸相好種種莊嚴，同於諸佛；能放清淨大光明網，同於諸佛；神通變化調伏眾生，同於諸佛；無邊色身清淨圓音，同於諸佛；隨眾生業現淨佛國，同於諸佛；一切眾生所有語言皆能攝持不忘不失，同於諸佛；無盡辯才隨眾生心而轉法輪令生智慧，同於諸佛；大師子吼無所怯畏以無量法開悟群生，同於諸佛；於一念頃以大神通普入三世，同於諸佛；普能顯示一切眾生諸佛莊嚴、諸佛威力、諸佛境界，同於諸佛。
十句排完，普眼的問就再也壓不住了。經文的敘述至此刻意用力：不是說「相似」，是說「同於」；不是一兩處同，是十處同。這一段的功能不是加德，是設問——它把讀者心裡本來模糊的疑慮，鑄成一個非答不可的問題。
要留意這裡的說者更迭。十定正說到此為止都是普賢單向敘說，普眼一直是聽者；十句「同於諸佛」說完，普眼第一次開口。正說中唯一的一次對話，安排在這裡，本身就是經文的判斷：這個問題，值得停下來。
普眼十一問：不是質疑，是替讀者問
普眼問了十一問，一氣呵成：得如是法同諸如來，何故不名佛？何故不名十力？何故不名一切智？何故不名一切法中得菩提者？何故不得名為普眼？何故不名一切境中無礙見者？何故不名覺一切法？何故不名與三世佛無二住者？何故不名住實際者？何故修行普賢行願猶未休息？何故不能究竟法界捨菩薩道？
十一問可分兩截。前九問問的是『為什麼不給他佛的名號』，後兩問問的是『為什麼他還不停下來』。後兩問更尖銳：既然究竟了，普賢行願為什麼還不休息？既然法界已究竟，菩薩道為什麼還不捨？在一般的想法裡，成就即是止息——事情做完了就該停。普眼把這個想法問了出來。
要排的誤會是：把普眼讀成挑戰者。經文一開頭普賢就答「善哉佛子！如汝所言」——這是印可，不是駁斥。普眼問的正是每個讀到這裡的人心裡的話；他不是不懂，他是替聽眾把問題問清楚。這是華嚴會上問答的體例：問者亦是大士，問是為了讓答有處可落。
普賢十一答：一人二名，各有其門
答語的句法整齊得像對聯，十一對，每對兩句：已能修習三世一切菩薩種種行願、入智境界，則名為佛；於如來所修菩薩行無有休息，說名菩薩。如來諸力皆悉已入，則名十力；雖成十力而行普賢行無有休息，說名菩薩。知一切法而能演說，名一切智；雖能演說而於一一法善巧思惟未嘗止息，說名菩薩。知一切法無有二相，說名悟一切法；而於二與不二一切諸法差別之道善巧觀察展轉增勝無有休息，說名菩薩。已能明見普眼境界，說名普眼；雖能證得而念念增長未曾休息，說名菩薩。於一切法悉能明照離諸闇障，名無礙見；常勤憶念無礙見者，說名菩薩。已得諸佛智慧之眼，說名覺一切法；觀諸如來正覺智眼而不放逸，說名菩薩。住佛所住與佛無二，說名與佛無二住者；為佛攝受修諸智慧，說名菩薩。常觀一切世間實際，說名住實際者；雖常觀察而不證入亦不捨離，說名菩薩。
最後兩對答後兩問：不來不去、無同無異、此等分別悉皆永息，說名休息願者；而廣大修習、圓滿不退，則名未息普賢願者。了知法界無有邊際、一切諸法一相無相，說名究竟法界捨菩薩道；雖知法界無有邊際而知一切種種異相，起大悲心度諸眾生，盡未來際無有疲厭，這就說名普賢菩薩。
這十一對答的骨法只有一句：名隨義立，義有二門。就證得的一面說，佛的每一個名號他都當得起；就仍在行的一面說，菩薩這個名字他不能卸。兩個名不是先後，是同時；不是折衷，是各有其義門。
要排兩個誤會。其一，不要讀成『還差一點』。答語裡沒有一句說他欠缺什麼——每一對的前半句都是圓滿的肯定。其二，也不要讀成『只是名字問題』。名在此處不是標籤，是義門的入口；問名字，就是問這件事該從哪一面看。
最動人的是末一對。前十對的第二句都說「說名菩薩」，只有最後一句改口說「說名：普賢菩薩」。為什麼？因為到這裡，答的已不是『他為什麼還叫菩薩』，是『他為什麼叫普賢』——知法界無邊而仍知種種異相，起大悲度眾生，盡未來際無有疲厭：這就是普賢二字的定義。全定的答案，落在一個名字上。
象王不捨象身：喻的三段
答完之後，普賢舉喻。喻分三段。
第一段是本相：伊羅鉢那象王住金脇山七寶窟中，窟周圍七寶欄楯，寶多羅樹次第行列，真金羅網彌覆其上；象身潔白猶如珂雪，上立金幢，金為瓔珞，寶網覆鼻，寶鈴垂下，七肢成就，六牙具足，端正充滿，見者欣樂，調良善順，心無所逆。澄觀釋象王之名云，伊羅鉢那此云香葉，常居第一金山之脇。李通玄則另立所以：因寶窟邊多有香葉樹，又因所化蓮華其葉香潔，故以此為名。二說並存，誌之不判。
第二段是神變：帝釋將欲遊行，象王即知其意，便於寶窟而沒其形，至忉利天釋主之前，以神通力令其身有三十三頭，一一頭化作七牙，一一牙化作七池，一一池中有七蓮華，一一華中有七采女，一時俱奏百千天樂。帝釋乘象往詣華園，芬陀利華遍滿其中。象王復隱象形現作天身，與三十三天及諸采女於園內歡娛戲樂；所現身相、光明衣服、往來進止、語笑觀瞻，皆如彼天，等無有異，無能分別——此象、此天，象之與天，更互相似。澄觀於此點明用意云，無能分別此象此天者，正意取此以喻菩薩等佛之義。至於一一頭化作七牙而本相只有六牙，澄觀誌其不齊而不定一解，說或是譯者類同後面的三與七而言七，若作表義解也無不可。異說並錄，不判。
第三段是關鍵：那伊羅鉢那象王，於金脇山七寶窟中無所變化；而至三十三天之上，為欲供養釋提桓因，化作種種可樂之物，受天快樂，與天無異。一邊在天上與天無異，一邊在窟中原封不動——這才是全喻的要害。不是象走了，天上多了一個象變的天人；是象仍在窟中，而天上確有其身。
法合：不壞因而現果
喻畢即合。經文以菩薩之行一一對應：修習普賢行願及諸三昧以為眾寶莊嚴之具，七菩提分為菩薩身，所放光明以之為網，建大法幢，鳴大法鐘，大悲為窟，堅固大願以為其牙，智慧無畏猶如師子，法繒繫頂，開示祕密，到諸菩薩行願彼岸——這一段合前面的依正勝嚴。窟合大悲，牙合大願：象王之所依是窟，菩薩之所依是悲；象王之所恃是牙，菩薩之所恃是願。
接著合神變自在：為欲安處菩提之座、成一切智、得最正覺，而增長普賢廣大行願，不退不息，不斷不捨；不捨普賢道而現成最正覺，現不可說不可說成正覺門、轉法輪門、住深心門、涅槃變化門，於不可說不可說差別世界而現受生修普賢行；或於一念頃修普賢行而成正覺，或須臾、或一日、或半月、或一月、或一年、或一劫，乃至不可說不可說劫。
然後是最要緊的一句：菩薩摩訶薩本身不滅，以行願力於一切處如是變現。澄觀合此云，本身不壞即因不壞，合在窟無變；一切處變現即能現果，合在天神變。李通玄亦以此喻云，菩薩雖已成佛位而不壞方便行，如彼象王雖能化身作天而常不失象之本位。
最後是徵釋重合。經文以十個「故」答『為什麼要這樣變現』：欲以普賢自在神力調伏一切眾生故、令不可說不可說眾生得清淨故、令其永斷生死輪故、嚴淨廣大諸世界故、常見一切諸如來故、深入一切佛法流故、憶念三世諸佛種故、憶念十方一切佛法及法身故、普修一切菩薩諸行使圓滿故、入普賢流自在能證一切智故。澄觀點出這一徵的問意：因果相違，怎麼可能因門現果、果又為因？並示其釋意：調伏眾生之法，本該如此。
這就把普眼的問徹底答完了。因與果為什麼可以同時？不是靠一個玄妙的理，是靠一件實事——眾生要度。若因位一成果就撤，度生就斷了。所以不壞因而現果，不是理論上的兩全，是大悲上的必然。
汝應觀此：把眼光交還給讀者
答語的收束，普賢忽然轉向普眼說：佛子！汝應觀此菩薩摩訶薩，不捨普賢行，不斷菩薩道，見一切佛，證一切智，自在受用一切智法。如伊羅鉢那象王不捨象身，往三十三天，為天所乘，受天快樂，作天遊戲，承事天主，與天采女而作歡娛，同於諸天無有差別。
一句「汝應觀此」，把整段從論理拉回觀行。前面說了那麼多，最後要人去看。看什麼？看那個「不捨」——不捨普賢行，不斷菩薩道。
接著再合一次：菩薩不捨普賢大乘諸行，不退諸願，得佛自在，具一切智，證佛解脫，無障無礙，成就清淨，於諸國土無所染著，於佛法中無所分別；雖知諸法普皆平等無有二相，而恆明見一切佛土；雖已等同三世諸佛，而修菩薩行相續不斷。末一句就是全定的定論：等同三世諸佛，與修菩薩行相續不斷，同時成立，並不相礙。
結名：心得清淨
答語之末，經文結曰：菩薩摩訶薩安住如是普賢行願廣大之法，當知是人心得清淨。佛子！此是菩薩摩訶薩第十無礙輪大三昧殊勝心廣大智。
澄觀於此只說了三個字：結名，可知。確實可知——徵、釋、結三分，至此結成。但有一句不可略過：當知是人心得清淨。前面說了那麼多果德、神變、名義之辯，收在「心得清淨」四字上。這是全定給讀者的最後一個尺度。不是問你有沒有二十重光明，是問心淨不淨。
「殊勝心廣大智」六字亦當留意。殊勝在心，廣大在智；心是不捨的那一面，智是同佛的那一面。定名叫無礙輪，結名叫殊勝心廣大智——首尾都是因果並舉。
品末結歎：十定收於一輪
最後一句，普賢說：佛子！此是菩薩摩訶薩所住普賢行十大三昧輪。
一句總收十定。澄觀繫此句於全經大文，判為第三總結十數；李通玄亦於此總判十定品十段文意，說從初發心成道始終、出生入涅槃，總以剎那際為體。
要看清這一句的措辭：不說「十大三昧」，說「十大三昧輪」；不說「所證」，說「所住普賢行」。十定不是十個技藝，是普賢行的十個面；而十面共成一輪——輪者圓滿而能轉，如李通玄以輪王千輻金剛輪釋輪義那樣，轂輻輞軔缺一則不成輪。第十定名無礙輪，品末結歎亦以輪收，首尾相扣。
全品至此結束。從第一定普光明起，到第十定無礙輪止，說的其實是一件事：定不是離開世間去坐，是在世間而不礙。到最後這一定，連「成佛」與「作菩薩」這一對最大的對立，都被說成不礙——那麼還有什麼是礙？這就是「無礙輪」三字的分量。
承衍
本定之文，為後世華嚴宗義所承者有三處。其一，因果無礙。經文法合處自立「本身不滅，以行願力於一切處如是變現」，澄觀復設徵云因果相違、云何因門現果果復為因，而以「調眾生法應如是」釋之——賢首一宗所談因果交徹、位位相攝，其經據即在此段。其二，有無相即。四十餘句「雖知……而……」，澄觀判為初句有不礙無、後四十句無不礙有，又判前是二而不二、後是不二而二——相即相入之義，於此段最密。其三，無性為性。經文「如來種性」一詞，澄觀釋為諸佛以無性真如而為性；此語為華嚴談性起、談法界緣起之所本。
古德異釋，本節誌錄如下，並錄不判。象王之名，澄觀取「此云香葉」而繫其常居第一金山之脇；李通玄同取香葉之訓而別立二所以，一謂寶窟邊多有香葉樹，二謂所化蓮華其葉香潔。象王之牙數，經文本相作六牙具足而神變時一一頭化作七牙，澄觀誌其不齊，存「或是譯者類後三七便言七」與「若作表義，于何不可」兩解而不定一。定名之釋，澄觀從句數分屬兩義，李通玄從輪王千輻金剛輪之器相取義。十定品之判，李通玄以十段文意總以剎那際為體、以此品該收三世歲劫；澄觀則以疏文科句逐段判釋，末以「上來別釋十定竟」收之。諸說皆古德成說，誌錄之，不判高下。
法藏《探玄記》與智儼《搜玄記》於本品皆無科釋段——二疏依六十華嚴作科，而六十本無十定品，故據實標闕，不以他處泛稱之文充之。六十華嚴之異譯對勘亦同此闕。
One Question, Held Back Until Nine Samādhis Had Gone By
By the time the ten great samādhis reach the tenth, what Samantabhadra says sounds more and more like a description of a buddha. In the middle of this round the sūtra text says it outright: this bodhisattva obtains ten kinds of dharma that are ‘the same as the buddhas’ — the marks and signs the same as the buddhas, the light the same as the buddhas, the spiritual penetrations the same as the buddhas, the body of form and the perfect voice the same as the buddhas — ten ‘the same as the buddhas’ one after another, bearing down in a row. Whereupon the bodhisattva Universal Eye, seated in the same assembly, can hold back no longer, and asks the one and only question in the whole direct exposition of the ten samādhis.
The weight of this question is worth seeing clearly first. From the first samādhi to the tenth, the speaker throughout the Chapter on the Ten Samādhis is Samantabhadra alone, and the hearers throughout make no sound; only here does Universal Eye open his mouth and Samantabhadra answer — the one stretch of dialogue in the direct exposition falls exactly at the point where『the virtue is already the same as a buddha’s』. One can see that the sūtra text knows it itself: having come this far, the reader will certainly be caught. Caught on what? On the name. Since everything is now the same as a buddha’s, why is he still called a bodhisattva? And if he is still called a bodhisattva, were those ten ‘the same as the buddhas’ said too fully? What this round has to answer is precisely this.
Let the direction of the conclusion be said first: the name of this samādhi is ‘the unobstructed wheel.’ Chengguan, explaining the name of this samādhi, judges that both senses of the name lie within the first twenty-two clauses on entering — the first eleven clauses speak of ‘the unobstructedness of the working of the cause,’ which is the sense of ‘unobstructed’; the latter eleven clauses speak of ‘the fullness of the dwelling in the fruit,’ which is the sense of ‘wheel.’ Cause and fruit — just that pair of contraries which Universal Eye asks about. The answer was already hidden away inside the name.
The Sentence That Raises the Question: First Setting Up a ‘What Is’
At the opening the sūtra text has but one sentence: Sons of the Buddha! What is the bodhisattva-mahāsattva’s samādhi of the unobstructed wheel?
A single sentence of questioning, which looks like nothing but a form. Yet every one of the Huayan’s ten samādhis begins with ‘what is,’ and this ‘what is’ is no mere figure of speech. Chengguan judges that the tenth samādhi ‘is too first the questioning, next the explanation, afterward the conclusion’ — questioning, explanation, conclusion in three parts, one and the same pattern with the nine samādhis before it. And what does a pattern mean? It means the reader is required to read the ten samādhis as one set: the manner of asking the same, the manner of answering the same, only the content deepening all the way along. So when one comes to the questioning of the tenth samādhi, it should not be taken as yet another opening, but as the tenth time the same knock is given — the nine times before have answered nine layers, and this time what must be answered is the last layer.
Then one misreading must be guarded against: taking the ‘what is’ for a question of Universal Eye’s. It is not so here. The request for the Dharma for the whole chapter stands at the chapter’s head; the questioning here is Samantabhadra’s own manner of narration, setting up his own question and answering it himself. The question that truly issues from Universal Eye does not come until the latter part of this round, and what it asks is not『what is this samādhi』but『why are you not yet a buddha.』The two questions are on different levels, and in reading they must not be confounded.
The Twenty-Two Clauses: Unobstructedness in the Cause, the Wheel in the Fruit
The first stretch of the answer is the appearance of entering the samādhi, twenty-two clauses in a row. The first eleven clauses: dwelling in deeds of body without obstruction, deeds of speech without obstruction, deeds of mind without obstruction; dwelling in buddha-lands without obstruction; obtaining the wisdom that perfects sentient beings without obstruction; gaining the wisdom that tames sentient beings without obstruction; sending forth light without obstruction; manifesting a net of light without obstruction; displaying vast transformations without obstruction; turning a pure wheel of the Dharma without obstruction; obtaining a bodhisattva’s sovereignty without obstruction. The latter eleven clauses begin from ‘he enters universally the powers of the buddhas’: he enters universally the powers of the buddhas, he dwells universally in the wisdom of the buddhas, he does what the buddhas do, he purifies what the buddhas purify, he manifests the spiritual penetrations of a buddha, he causes the buddhas to rejoice, he practices what the Tathāgatas practice, he dwells in the path of the Tathāgatas, he is constantly able to draw near to measureless buddhas, he does the work of the buddhas, he continues the lineage of the buddhas.
Why divide them so? Chengguan glosses this by saying that the first eleven clauses are the unobstructedness of the working of the cause, which is the sense of ‘unobstructed’; and the latter eleven clauses are the fullness of the dwelling in the fruit, which is the sense of ‘wheel.’ He further cuts the first eleven clauses into four sorts: the first three clauses are the unobstructedness of the three kinds of deed, the next single clause is the unobstructedness of the world as vessel, the two after that are the unobstructedness of the world of sentient beings, and the remainder are the unobstructedness of the wisdom of perfect awakening. This division is very useful: it brings ‘unobstructed’ down into four definite fields — one’s own body, speech, and mind; the land one depends upon; the sentient beings one transforms; and the buddha-wisdom one witnesses — and so makes clear that unobstructedness is not one undivided lump of sovereignty, but a going through on all four sides.
A misunderstanding must be set aside: taking ‘wheel’ for a mere epithet, pleasant to the ear and no more. Li Tongxuan does not think so; he explains the sense of the wheel by the thousand-spoked adamantine wheel of a wheel-turning king: hub, spokes, rim, and chock, every one of them complete — only then is it called a wheel; and a wheel is a wheel in that, being complete, it can turn and can crush. So ‘wheel’ here is the mark of the fullness of the fruit-virtue, and not an ornament. Taken together: ‘unobstructed’ is spoken with respect to the cause, ‘wheel’ with respect to the fruit, and within one name of a samādhi cause and fruit stand side by side — which is exactly the matter the whole round is about to speak of.
Brought down upon the reader: these twenty-two clauses are not a list to be memorized, but one by which to examine oneself. Whoever feels his practice caught at every turn is caught, more likely than not, at one or another of these four sorts: either body, speech, and mind will not obey; or his circumstances do not permit; or sentient beings are hard to tame; or his view is not clear. That the sūtra text sets them all out together is meant to let a man know that unobstructedness is not a matter of one place having been opened up and that being the end of it.
The Maṇi Jewel Put into a Colored Garment: The General Pattern of This Round
After the entering, the sūtra text first writes a string of ‘contemplating omniscience’: contemplating as a whole, contemplating in parts, following in accord, making manifest, taking as object, and so on to seeing, seeing as a whole, seeing in parts omniscience; and then toward Samantabhadra’s ten vastnesses — vow, mind, practice, destination, entering, light, appearing, guarding and keeping in mind, transformation, path — neither breaking off nor retrogressing, neither resting nor exchanging, neither tiring nor abandoning, neither scattering nor falling into disorder. The former string is the fullness of the wisdom, the latter string the unbrokenness of the practice.
Then the sūtra text gives a simile: it is as when a man puts a maṇi jewel into a garment that has color; the jewel, though it is mirrored as of one color with the garment, does not abandon its own nature. The bodhisattva too is like this: he accomplishes wisdom and makes of it the jewel within his mind, and contemplating omniscience he makes it all clearly manifest, and yet he does not abandon the several practices of a bodhisattva.
Chengguan joins this simile, saying: the maṇi jewel set within a colored garment is the general simile for the bodhisattva’s mind-wisdom being set within the Buddha’s wisdom; ‘though it takes on the color of the garment’ is a simile for that former string on the fullness of wisdom, and ‘it does not abandon its own nature’ is a simile for that latter string on the constancy of practice. This joining is of the first importance — it tells us that this simile is no offhand comparison, but the general pattern of the whole round. What general pattern? That the wisdom is already the same as a buddha’s, and yet the practice does not abandon the cause. That grand and stirring simile of the elephant-king that comes later is in truth only this one maṇi jewel told over again, told on a larger scale.
A misreading must be set aside: taking ‘of one color with the garment’ to mean that it is stained. It is not. That the jewel manifests the color of the garment is not that the nature of the jewel has altered; it is that the nature of the jewel is so bright and clean that it can mirror it in full. Just so, that the bodhisattva’s wisdom is the same as a buddha’s wisdom is not that he has been replaced by a buddha; it is that his mind-wisdom is clean enough to mirror the buddha’s wisdom in full. If this layer is read wrongly, the whole passage on ‘not destroying the cause and yet manifesting the fruit’ that comes later will be read as a contradiction.
Three Similes of Unweariedness: The Unweariedness of the Vow Is What the Dharma Is of Itself
Then three similes come down in a row: space upholds the forming and abiding of measureless worlds, without weariness and without fatigue, neither altering nor differing, and it does not abandon its own nature either — why? Such is the own-nature of space; the dharma is thus of itself. Nirvāṇa receives the passing into extinction of measureless sentient beings within it and is from first to last unwearied — why? All dharmas are in their original nature pure, and this is called nirvāṇa; then where within it would any weariness be? Sarvajñā can cause all bodhisattvas of the three times to be born in the house of the buddhas — already born, now being born, to be born — and even to accomplish unsurpassed awakening, and is from first to last neither tired nor wearied — why? Omniscience and the Dharma realm are not two, and toward all dharmas there is no grasping.
Chengguan, explaining these three similes, says that all three are similes for being unwearied in benefiting beings, each having its dharma and its joining; and he judges the first two to be similes for compassion and the third for wisdom, saying that since the third is not a compassion of affection and views, where would there be any weariness? This judgement is finely made. It answers a real question of practice: over long kalpas of delivering beings, will one not grow tired?
The sūtra text’s way of answering is not『you must bear it,』but『this matter has in itself no ground for tiredness.』Space upholding the worlds is not tired, because that is what space is of itself; nirvāṇa receiving those who pass into extinction is not tired, because the place where they are delivered is of itself originally pure; omniscience perfecting bodhisattvas is not tired, because wisdom and the Dharma realm are not two, and that which acts and that which is acted upon are not held apart. The three reasons turn deeper layer by layer: the first layer is what the dharma is of itself, the second is that the place delivered is originally pure, the third is that deliverer and delivered are not two. By the third layer, the very notion of ‘tiredness’ has nowhere at all to be set up — it is not that one has borne up under it and is not tired; it is that the structure which could be tired is nowhere to be found.
Set aside a misunderstanding: do not read this as『therefore no effort is needed.』The sūtra text goes on immediately to say that the bodhisattva sets up a great oath and vow, enters deeply the ocean of the Dharma, manifests great sovereignty, and gives to sentient beings. Unweariedness is not inaction; it is exerting oneself without the thought of fatigue arising.
One Lotus and Twenty Layers of Light: Why the Pomp of the Fruit-Virtue Has to Be Written So Full
Then the sūtra text suddenly spreads out a scene of the utmost splendor: this bodhisattva has a lotus flower, vast to the limit of the ten directions, adorned with unspeakable petals, unspeakable jewels, unspeakable fragrances; true gold for its net, and jeweled bells giving forth a subtle sound, and within that sound the dharma of omniscience is set forth at length; the bodhisattva sits cross-legged upon the flower, the size of his body answering to the flower. Then, sustained by the power of the buddhas, from every single pore there go forth lights as many as the dust motes of a million koṭis of nayutas of unspeakable buddha-lands; the light manifests maṇi jewels, the jewels manifest storied pavilions, the pavilions manifest lion thrones, the thrones manifest light, the light manifests colors and marks, the colors and marks manifest wheels of light … twenty layers all the way, layer giving rise to layer, until at last sentient beings within the Buddha-Dharma are tamed.
Chengguan divides this passage into the dependent fruit and the proper recompense: the flower is the surpassingness of the dependent fruit, the body is the sovereignty of the proper recompense; and he says that this flower, observed from within, has a measure that encompasses the Dharma realm, and observed from without, lets sentient beings see it — this is what is called the great that is just the small.
Why must it be written so full? Because what this round has to establish is『the fruit-virtue is already accomplished.』If the fruit-virtue were not written to the full, Universal Eye’s question below could not be raised at all, and Samantabhadra’s answer would carry no weight. The sūtra text’s twenty layers of ascending series are not a parade of marvels; they use quantity to drive ‘the inconceivable’ out past the reader’s power to imagine — that one cannot imagine it is precisely the effect wanted. And one must notice where the last layer comes to rest: it rests upon ‘sentient beings, who within the Buddha-Dharma are tamed.’ All the spreading out of the nineteen layers before is for the sake of this one clause. The pomp of the fruit-virtue has for its terminus the delivering of beings.
Penetrating the Markless Dharma: All These Adornments, He Himself Knows, Are Illusion
The pomp having been written to the full, the sūtra text at once turns it over: the bodhisattva, dwelling in this samādhi, manifests such realms of spiritual penetration and measureless transformations, and yet knows them wholly to be as illusions and is not stained by them, and dwells in boundless unspeakable dharmas. These dharmas are pure in their own nature, are the true mark of the Dharma realm, are the lineage-nature of the Tathāgata; within the limit that is without obstruction there is no going and no coming, nothing before and nothing after, and they are so deep as to have no bottom; they are obtained by direct perception, entered by one’s own wisdom, and one is not awakened to them by another.
This turning is of the greatest importance. Without this passage, the passage before would be an exhibition of spiritual penetrations; with it, the passage before is Dharma. Chengguan judges this passage to be ‘making clear the penetration of the markless dharma, which is the same as the Tathāgatas, and the merit of being able to enter the utterly pure suchness’; and he glosses the phrase ‘the lineage-nature of the Tathāgata’ by saying that the buddhas take natureless suchness for their nature.
Here one graph that is easily slipped over must be taught clearly: lineage-nature. Whenever ‘lineage-nature’ is spoken of, a man readily thinks of some special material, some qualification. Neither the sūtra text nor Chengguan permits it to be read so — the lineage-nature is just natureless suchness. That is to say, the ‘seed’ of becoming a buddha is not a thing; it is the very fact that dharmas have of themselves no own-nature. Since it is natureless, it is nobody’s private property, nor is it something newly added by cultivation. This one sentence being set up, all the adornment of the twenty layers before is set entirely upon ‘illusion’ — not that it is called false, but that it is said to be present and yet without nature, and so it can be manifested, and need not be grasped at.
Brought down upon the reader: if in practice some realm appears before one, this passage is the measure. That a realm appears and one knows it as illusion is the path; that a realm appears and one is stained by it is an obstruction. The difference does not lie in the realm itself.
The Twenty-One Merits Down to ‘Of All His Great Vows There Is None Not Accomplished’: The Roster of Virtue Equal to a Buddha’s
From ‘his substance and nature are as they truly are’ onward, the sūtra text has one long dense stretch of items of virtue: witnessing before him with a pure eye, seeing universally with the eye of insight, accomplishing the buddha-eye, moving in the realm of the eye of wisdom, revealing wondrous gates of the Dharma; accomplishing the mind of awakening, going toward the surpassing ground of a great man, entering the lineage-nature of wisdom, departing from the birth-dharmas of the world and yet manifesting the receiving of birth; his merit and aspiration wholly pure, his wisdom vast like space; what he practices being still, and toward the dharmas of the buddhas ultimately without obstruction; obtaining the awesome spirit of the buddhas, accomplishing the dharma-body of a buddha, the power of his recollection hard to conceive; taking the Dharma realm for his body and yet without discrimination, seeing the limit of the merits of all the buddhas; being a bright lamp for the world, entering the number of the buddhas of the future; being furnished with great awesome virtue, dwelling in a higher aspiration; dwelling in the wheel of the true limit and toward all dharmas his mind without obstruction; not destroying the several existences and yet being born within them; though following in accord with the conventional he expounds measureless letters, yet constantly not destroying the dharma that is apart from letters; knowing that all dharmas are but borrowed names; penetrating that all dharmas are empty and without anything at all; entering deeply the Dharma realm and expounding it following in accord, within a single gate of objects putting forth omniscience; contemplating the ground of the ten powers, with wisdom for a bridge reaching Sarvajñā, well entering the several grounds and knowing the several meanings — and at last it is gathered into a single clause: of all his great vows there is none that is not accomplished.
Chengguan, explaining this one long stretch, says that this is the gathering in of the twenty-one kinds of surpassing merit of the Tathāgata, because in this station the virtue is equal to a buddha’s. Note this: the sūtra text does not itself set out this number ‘twenty-one’; the number is what Chengguan’s outline draws out. So in reading there is no need to count; what should be read is the character of this stretch — it is a roster of『the virtue is already equal to a buddha’s.』
The clause that closes the roster is especially to be looked at: of all his great vows there is none that is not accomplished. The twenty virtues before all speak of『what has been witnessed』; the last virtue says『the vows are all accomplished.』Why is the vow put last? Because a vow is a matter of the station of the cause. To close the virtues with the vow is, at the end of the roster of virtue equal to a buddha’s, to set with one’s own hand a seal of the station of the cause. That Universal Eye’s question can be forced out at all owes to this arrangement as its foreshadowing.
Set aside a misunderstanding: do not read ‘the virtue is equal to a buddha’s’ as『he is already a buddha.’ The graphs Chengguan uses are ‘the virtue is equal’; what is equal is the virtue, not the station. This difference of a single graph is the very seam wherein all the answers below lie.
The Forty-One Clauses of ‘Though He Knows, Yet He Expounds’: Being Does Not Obstruct Non-Being, Non-Being Does Not Obstruct Being
Then comes the densest stretch of writing in the whole round. The sūtra text says that the bodhisattva by this reveals the undifferentiated nature of all the Tathāgatas, and then brings down forty-odd clauses in a row of one and the same pattern: though he knows that all dharmas are without any doing, yet he can manifest every kind of deed; though he knows there is no form, yet he expounds the several forms; though he knows that dharmas have no arising, yet he constantly turns the wheel of the Dharma; though he knows that dharmas have no turning, yet he turns the wheel of the Dharma; though he knows that dharmas cannot be spoken of, yet he can expound pure words; though he knows that dharmas are from the origin constantly abiding, yet he proclaims all dharmas that flow and turn …
Chengguan judges the clause-pattern here, saying: the first clause is being not obstructing non-being, because being is the being of non-being; the latter forty clauses are non-being not obstructing being, because non-being is the non-being of being; and he says further that the former is two and yet not two, the latter is not two and yet two.
These words are worth reading slowly, for they are the densest scriptural ground for the Huayan sense of ‘mutual identity.’ What must be taught clearly is this: the ‘though … yet …’ here is not a concession, but a simultaneity. If it be read as『though he clearly knows it to be empty, he still forces himself to speak of being,』then it becomes two separate pieces — first a view of emptiness, then an act of being, joined in the middle by strength of will. That is not what the sūtra text means. ‘Being is the being of non-being’ means: just because it has no own-nature, it can be; ‘non-being is the non-being of being’ means: the non-being spoken of is spoken with respect to these very beings. The two are not before and after; they are two faces of one and the same thing.
Brought down upon the reader: does expounding the Dharma and delivering beings conflict with the sense of emptiness? By this stretch, not only is there no conflict — only the sense of emptiness can make room for it. If dharmas had settled natures, speaking would not move them; just because they are natureless, they can be spoken, can be turned, can deliver.
Twenty-Eight ‘Enterings’: How One Samādhi Can Obtain Many Fruits
After the forty-odd clauses, the sūtra text says that when the bodhisattva enters such a wheel of samādhi-wisdom of great awesome virtue, he is then able to witness all the dharmas of the buddhas, to go toward them, to accomplish, to make full, to gather together, to purify, to dwell, to penetrate, and to answer to the own-nature of all dharmas; and yet this bodhisattva does not give rise to any such thought — that there are so many bodhisattvas, so many dharmas of a bodhisattva, so many ultimates, so many accomplishings of spiritual penetration, so many witnessings and enterings, so many realms. Why? Because such is the substance and nature of a bodhisattva’s samādhi, such its boundlessness, such its surpassingness.
There are three hidden questions here, and the sūtra text answers them all. The first: having witnessed, why is there still no thought? The answer: the substance and nature are apart from thought. The second: how can one samādhi obtain so many fruits? The answer: the substance of the samādhi is one, and yet its working is boundless. The third: how can a samādhi at the station of the cause obtain the dharmas of the fruit? The answer: because it is surpassing. After the three answers, the sūtra text expounds it at length in twenty-eight clauses with the graph ‘enter’: entering the unspeakable gates of wisdom, entering the several adornments apart from discrimination, entering the boundless surpassing perfections, entering the numberless meditations, entering the excellent and wondrous treasury of seeing boundless buddhas, entering the realms without resting, entering the great spiritual penetrations with faculties sharp and keen, entering the equal eye that sees all the buddhas, entering the gathering together of the surpassing resolve and practice of Samantabhadra, entering the dwelling in the body of the wondrous wisdom of Nārāyaṇa, entering the expounding of the great ocean of the Tathāgatas’ wisdom, entering the gate that puts forth the inexhaustible wisdom of all the buddhas, entering the purifying of the sovereign wisdom of the bodhisattva Samantabhadra, entering the revealing of the universal-gate wisdom to which nothing may be likened, entering the universal knowing of all the subtle realms of the Dharma realm, entering the body of wisdom that pervades the Dharma realm, entering the samādhi that well dwells in all differences — and the last clause closes upon ‘entering the knowing of the minds of all the buddhas.’
The misunderstanding to be set aside is this: taking ‘enter’ for going into some place. The entering here is witnessing and answering to. The twenty-eight gates are not twenty-eight locations; they are twenty-eight workings manifested by one and the same substance of samādhi. The last clause, ‘entering the knowing of the minds of all the buddhas,’ closes it excellently — entering all the way to the last, what is entered is the mind of a buddha. And the mind of a buddha is nowhere else: it is right there where the substance and nature of this samādhi is apart from thought.
Thought after Thought Entering a Hundred Koṭis of Samādhis and Yet Seeing No Prior Limit: Inexhaustible Is Not the Same as Very Many
Further down, the sūtra text says that this bodhisattva dwells in the practice of Samantabhadra and thought after thought enters a hundred koṭis of unspeakable samādhis, and yet does not see the prior limit of Samantabhadra’s samādhis or of the adornment of the realm of the buddhas. Why? The sūtra text gives ten clauses of ‘because he knows …’: because he knows that all dharmas are ultimately inexhaustible, that all buddha-lands are boundless, that all realms of sentient beings are inconceivable, that the prior limit has no beginning, that the future has no end, that the present exhausts space and pervades the Dharma realm and is boundless, that the realms of the buddhas are inconceivable, that the practices of the bodhisattvas are numberless, that the realms spoken of by the eloquence of all the buddhas are unspeakable and boundless, that the dharmas taken as objects by all illusion-like minds are measureless.
This stretch must teach one dividing line: inexhaustible is not the same as very many. Very many is a question of number, and a number, however great, still has an edge; inexhaustible is a question of structure, in which even a ‘prior limit’ cannot be found. That the sūtra text says ‘he does not see the prior limit’ does not mean that he cannot see it clearly; it means that there simply is no such starting point to be seen. So thought after thought entering a hundred koṭis of samādhis is not taking things without stopping out of a storehouse astonishingly large; it is, within a Dharma realm that has no edge, being itself without stopping.
Thereupon three similes fasten upon this: the wish-fulfilling jewel gives whatever is sought and yet the power of the jewel is never wanting — a simile for the mind of samādhi putting forth dharmas as they are called for, without end, while its substance neither increases nor decreases; ordinary persons severally give rise to thoughts that follow on unbroken past conceiving — a simile for the limitlessness of entering the samādhi of the gate of universal illusion; the dragon kings Nanda, Upananda, Manasvin and the rest send down rain with drops like cart-axles and yet the clouds are never exhausted — a simile for the inexhaustibility of entering the gates of the Dharma. The second simile is especially striking — it takes for its simile the deluded thoughts of ordinary persons. If deluded thoughts follow on beginninglessly and endlessly, how much more the practice-wisdom of Samantabhadra. It takes the structure of ‘following on without end,’ not the defilement or purity; in reading, do not mistake it for praise or blame.
The Simile of the Kindled Fire and That Long String of ‘Should’: How This Round Comes Down to Today
The inexhaustible having been said to the end, the sūtra text asks: why can it be so? And answers: it is as with a kindled fire, according to whatever conditions there are, for just so long does the fire arise and not cease. Where there is fuel the fire continues; where the conditions are, the practice continues — it is not held up by a burst of force.
Then the sūtra text turns to urging cultivation, and the tone suddenly grows very near: therefore bodhisattvas ought within such a samādhi to cultivate diligently, to depart from every burning affliction, to be without fatigue and weariness, unretrogressing in mind, setting up a deep and earnest resolve, courageous and without timidity. Not relying upon letters, not clinging to the world, not grasping at dharmas, not giving rise to discrimination. Then a long string of clauses with ‘should’: one should constantly observe the nature of all dharmas, without for a moment letting it go; one should know that one’s own body and the nature of all dharmas are universally equal; one should be constantly vigorous, without rest; one should observe that one’s own roots of goodness are still few; one should diligently increase the several roots of goodness of others; one should delight in drawing near to the good friends; one should not cast away mindfulness; one should know that all mind and consciousness are like illusions; one should know that the several practices of the world are like a dream; one should know that speech is in every case like an echo; one should, in order to tame all sentient beings, know the time and expound the Dharma without resting.
This stretch is the one place in the whole round where the text speaks straight to the reader. Everything before speaks of that bodhisattva; here it speaks of what one ‘should.’ And one clause among them is to be noticed, the one least like what a bodhisattva of high station ought to say: one should observe that one’s own roots of goodness are still few. A man whose virtue is already equal to a buddha’s must still observe that his own roots of goodness are few? Just so. This clause is the fixed pole-star of the whole exhortation — it presses all the fruit-virtue before back into the posture of the causal ground. Whoever, having read the pomp before, gives rise to longing or to a low opinion of himself, this clause is the way back: that bodhisattva himself observes in this very way.
The Ten Great Treasuries of the Dharma: Where the Mind Dwells Constantly
The part on the samādhi being full and the benefit accomplished first writes of the buddhas of the ten directions appearing before him and giving him ten things — giving him the Tathāgatas’ power of recollection, the ultimate insight, the decisive insight, the unsurpassed awakening of a buddha, a bodhisattva’s ultimate insight, the unretrogressing wisdom, the unobstructed eloquence, the power of spiritual penetrations and transformations, the full and perfect voice, and the power that is not spent in vain; and the last gift is the most substantial of all: causing all sentient beings, whether they see his form or hear him expound the Dharma, to be brought to accomplishment, with none of it passing away empty.
Thereupon the sūtra text says that this bodhisattva’s mind dwells constantly in ten great treasuries of the Dharma: dwelling in the calling to mind of all the buddhas, dwelling in the calling to mind of all the buddha-dharmas, dwelling in the great compassion that tames all sentient beings, dwelling in the wisdom that manifests inconceivable pure lands, dwelling in the decisive understanding that enters deeply the realms of the buddhas, dwelling in the awakening that is the equal mark of all the buddhas of the three times, dwelling in the limit that is unobstructed and unattached, dwelling in the markless nature of all dharmas, dwelling in the equal roots of goodness of all the buddhas of the three times, dwelling in the wisdom that goes before the undifferentiated deeds of body, speech, and mind in the Dharma realm of all the Tathāgatas of the three times; and dwelling in the observing of the receiving of birth, the leaving of the household life, the going to the place of awakening, the accomplishing of perfect awakening, the turning of the wheel of the Dharma, and the parinirvāṇa of the buddhas of the three times, all of them entering the limit of a single kṣaṇa.
The two graphs ‘treasury’ and ‘dwelling’ must be taught clearly. A treasury is what can contain and can hold; dwelling is what constantly does not depart. So the ten great treasuries of the Dharma are not ten precious things stored away in a vault; they are ten places wherein the mind rests — this bodhisattva’s mind, at whatever time, is in one or another of these ten places, and will not come to rest elsewhere. From the calling of the buddhas to mind, on to the equal roots of goodness and the wisdom that goes before, it comes home at last to ‘all entering the limit of a single kṣaṇa’: the whole business of the buddhas of the three times, from birth to the accomplishing of the path, is gathered into a single kṣaṇa. This agrees exactly with Li Tongxuan’s general judgement upon the Chapter on the Ten Samādhis — he holds that the ten sections of textual sense of the ten samādhis take, in sum, the limit of the kṣaṇa for their substance.
Set aside a misunderstanding: the limit of the kṣaṇa is not an extremely short time. If one still takes it for a unit of time, one falls upon ‘shortness.’ Since the sūtra text says that the receiving of birth and even the nirvāṇa of the buddhas of the three times all enter within it, one may see that what it speaks of is that time itself is without own-nature, and therefore long and short are not held apart.
The Concluding Praise of the Ten Great Treasuries: Why Worldly Wisdom Cannot Tell Them Out
The sūtra text then uses but a single sentence to close: these ten great treasuries of the Dharma are vast and measureless, uncountable, unnameable, unthinkable, unspeakable, without end, and hard to bear, and the wisdom of all the world can in no way tell them out.
This sentence is short, and yet may not be passed over. Six negations and one general judgement say one and the same thing: the wisdom of the world fails here. Why does it fail? Not because the thing is too great and the wisdom too small — were that so, a somewhat greater wisdom would suffice. It is because the way worldly wisdom works is by counting, by naming, by thinking, by speaking, while these ten treasuries do not fall within the format of counting, naming, thinking, and speaking. A ruler cannot measure weight, and it is not that the ruler is not long enough.
The three graphs ‘hard to bear’ are especially to be marked. The five negations before speak of what cannot be reached; this one speaks of what cannot be borne — the dharma is too vast, and an ordinary mind cannot take it. This is not a threat; it is honesty. That the sūtra text is willing to write this clause is an acknowledgment of where the reader stands at this moment. Brought down upon the reader: that one cannot read on, cannot take it in, is normal; the sūtra text said so first.
Ten ‘At No Time Apart From’: The Name Is Earned by the Practice
Further down, the sūtra text sets up one general judgement: the bodhisattva-mahāsattva has no speaking at variance and no doing at variance, but a speaking that is as it is and a doing that is as it is — what is said and what is done are not two things. Why? There follow ten similes, much the same in clause-pattern: adamant is named from its unbreakableness, and at no time is it apart from unbreakableness; true gold is named from its excellent color, and at no time is it apart from its excellent color; the sun god-son is named from his wheel of light; the king of the mountain Sumeru is named from its four jeweled peaks standing within the great ocean and towering high; the great earth is named from its upholding of all things; the great sea is named from its holding of the many waters; the general of an army is named from his being practiced in the dharma of battle; the wheel-turning king rules the four continents and is constantly diligent in guarding; the seed planted in the ground makes stalk and leaf increase; the great cloud in the hot months of summer sends down a great rain and makes the seeds increase. And the bodhisattva is named from the dharmas of the several practices, and at no time is he apart from the dharmas of the several practices; named from the several good deeds, and at no time apart from the several good deeds; named from the light of wisdom; named from the several roots of goodness; named from delivering all beings, and never casting off great compassion; named from the several great vows, and never for a moment casting off the vow to deliver sentient beings; named from being practiced in such a samādhi, and even until he accomplishes the wisdom of omniscience, at no time casting off this practice.
These ten similes are the direct foreshadowing of Universal Eye’s question. They say one thing over and over: a name is not a title, it is the appearance of a practice. Adamant is called adamant only because it does not break; the day it breaks, the name no longer holds. Just so, a bodhisattva is called a bodhisattva only because he is practicing; it is not that he is not yet qualified to be called a buddha, it is that he is practicing now, and the name of one who practices is bodhisattva.
Brought down upon the reader: this stretch may be taken as a mirror in which to look at one’s own name. Whatever a man calls himself, let him look whether that thing is going on in him. Between name and reality the sūtra text allows no seam.
The Last Two of the Ten Similes and the Eight Matters He Can Purify: The Pomp of Becoming a Buddha Comes Down upon Seeds and Clouds
The last two of the ten similes are notably plain: a seed planted in the ground makes stalk and leaf increase; a great cloud in the hot months of summer sends down a great rain and makes the seeds increase. The bodhisattva, entering such great samādhis and cultivating the practice of a bodhisattva, rains down a great rain of Dharma, and even is able to make all sentient beings ultimately pure, ultimately in nirvāṇa, ultimately at peace and rest, ultimately upon the further shore, ultimately joyful, ultimately cut off from doubt; he acts for sentient beings as an ultimate field of merit, makes their deeds of giving all pure, makes them all dwell in the unretrogressing path, makes them all alike obtain the wisdom of omniscience, makes them all come forth from the three realms, and sets sentient beings within the place of omniscience.
Before this were written the lotus reaching to the limit of the ten directions and the light of twenty layers; here it comes down suddenly upon seeds and rain. This turn is the sūtra text’s own self-awareness: all the pomp of the fruit-virtue must in the end come down upon the most ordinary things — rain falling, sprouts coming up. Delivering beings has no other look about it.
Thereupon the sūtra text speaks of ‘being able to purify’ in eight clauses: he can purify wisdom of every kind, because he seeks omniscience; can purify sentient beings, because he causes them to be tamed; can purify lands, because he constantly dedicates and directs; can purify all dharmas, because he knows them universally; can purify fearlessness, because he has no timidity; can purify unobstructed eloquence, because he expounds with skill; can purify dhāraṇī, because toward all dharmas he obtains sovereignty; can purify the practice of drawing near, because he constantly sees all the buddhas arise in the world. Every clause is『what he can do — because of what,』pasting the fruit back upon the cause. Immediately after, ten clauses of ‘by the power of’ are listed — by the power of obtaining sovereignty within the realm of the samādhi, by the buddhas’ sustaining, by what flows forth from the power of his own roots of goodness, by the great awesome power of entering the ground of wisdom, by the power of the good friends’ leading, by the power that crushes the several Māras, by the power of roots of goodness of the same share being pure and unmixed, by the power of vast oath and vow and aspiration, by the power of the roots of goodness he has planted being accomplished, by the power of inexhaustible merit surpassing the several worlds and having nothing to be set against it. Pure merit is not obtained out of the void; these ten powers are where it comes from.
Ten ‘The Same as the Buddhas’: Forcing the Question Out into the Open
Then come those ten clauses: he obtains the marks and signs, adorned in every kind of way, the same as the buddhas; he can send forth a pure great net of light, the same as the buddhas; his spiritual penetrations and transformations tame sentient beings, the same as the buddhas; his boundless body of form and pure perfect voice, the same as the buddhas; he manifests pure buddha-lands according to the deeds of sentient beings, the same as the buddhas; all the speech that sentient beings have he can take in and uphold, forgetting none and losing none, the same as the buddhas; with inexhaustible eloquence he turns the wheel of the Dharma according to the minds of sentient beings and causes wisdom to arise, the same as the buddhas; he makes the great lion’s roar without timidity and with measureless dharmas awakens the multitudes, the same as the buddhas; within a single thought, with great spiritual penetration he enters universally into the three times, the same as the buddhas; he is universally able to display to all sentient beings the adornment of the buddhas, the awesome power of the buddhas, the realm of the buddhas, the same as the buddhas.
The ten clauses set out, Universal Eye’s question can be held down no longer. The narration of the sūtra text here bears down on purpose: it does not say ‘like,’ it says ‘the same as’; it is not the same in one or two places, but the same in ten. The function of this stretch is not to add virtue, but to set a question — it casts the reader’s vaguely felt misgiving into a question that must be answered.
Notice the change of speaker here. Down to this point the direct exposition of the ten samādhis has been Samantabhadra narrating in one direction, with Universal Eye all along a hearer; the ten clauses of ‘the same as the buddhas’ being spoken, Universal Eye opens his mouth for the first time. That the one stretch of dialogue in the direct exposition is set here is itself a judgement of the sūtra text: this question is worth stopping for.
The Eleven Questions of Universal Eye: Not a Challenge, but Asking on the Reader’s Behalf
Universal Eye asks eleven questions in one breath: having obtained such dharmas, the same as the Tathāgatas, why is he not named a buddha? Why not named the Ten Powers? Why not named omniscience? Why not named one who has obtained awakening within all dharmas? Why does he not obtain the name Universal Eye? Why is he not named one who sees without obstruction within all realms? Why not named one who has awakened to all dharmas? Why not named one who dwells without duality with the buddhas of the three times? Why not named one who dwells in the true limit? Why does he still not rest from cultivating the practices and vows of Samantabhadra? Why can he not reach the Dharma realm to its end and cast off the path of the bodhisattva?
The eleven questions divide into two lengths. The first nine ask『why is he not given the names of a buddha』; the last two ask『why does he still not stop.’ The last two are the sharper: since he has reached the end, why do the practices and vows of Samantabhadra still not rest? Since the Dharma realm has been reached to its end, why is the path of the bodhisattva still not cast off? In ordinary thinking, accomplishment is cessation — the work being done, one ought to stop. Universal Eye has asked that thought out loud.
The misunderstanding to be set aside is to read Universal Eye as a challenger. At the very opening Samantabhadra answers, “It is good, Sons of the Buddha! It is as you have said” — this is approval, not refutation. What Universal Eye asks is exactly what is in the mind of everyone who reads to this point; it is not that he does not understand, it is that he asks the question clearly on the hearers’ behalf. This is the pattern of question and answer in the Huayan assembly: the questioner too is a great being, and the question is asked so that the answer may have a place to come down.
The Eleven Answers of Samantabhadra: One Person and Two Names, Each with Its Gate
The clause-pattern of the answer is as regular as a matched couplet, eleven pairs, two clauses to a pair: having been able to cultivate the practices and vows of every kind of all the bodhisattvas of the three times, and having entered the realm of wisdom, he is named a buddha; since in the Tathāgata’s presence the bodhisattva practice he cultivates has no rest, he is said to be named a bodhisattva. The powers of the Tathāgatas he has all already entered, and he is named the Ten Powers; though he has accomplished the ten powers, he practices the practice of Samantabhadra without rest, and he is said to be named a bodhisattva. He knows all dharmas and is able to expound them, and is named omniscience; though he is able to expound them, toward every single dharma he ponders with skill and has never left off, and he is said to be named a bodhisattva. He knows that all dharmas have no two marks, and is said to be named one who has awakened to all dharmas; and toward the path of the differences of all dharmas, dual and non-dual, he observes with skill, going forward from strength to strength without rest, and he is said to be named a bodhisattva. He has already been able to see clearly the realm of the Universal Eye, and is said to be named Universal Eye; though he is able to witness it, thought after thought he increases and has never rested, and he is said to be named a bodhisattva. Toward all dharmas he is able to shine clearly and departs from the several dark obstructions, and is named one who sees without obstruction; and he is constantly diligent in calling to mind one who sees without obstruction, and he is said to be named a bodhisattva. He has already obtained the eye of the wisdom of the buddhas, and is said to be named one who has awakened to all dharmas; and he observes the eye of the wisdom of the perfect awakening of the Tathāgatas and is not heedless, and he is said to be named a bodhisattva. He dwells where the buddhas dwell and is without duality with the buddhas, and is said to be named one who dwells without duality with the buddhas; and he is taken in by the buddhas and cultivates wisdoms of every kind, and he is said to be named a bodhisattva. He constantly observes the true limit of all the world, and is said to be named one who dwells in the true limit; though he constantly observes the true limit of dharmas, he neither witnesses and enters it nor abandons it, and he is said to be named a bodhisattva.
The last two pairs answer the last two questions: neither coming nor going, without sameness and without difference, all these discriminations having forever ceased, he is said to be named one who has rested from his vow; and cultivating vastly, fulfilling and not retrogressing, he is then named one who has not rested from the vow of Samantabhadra. Fully knowing that the Dharma realm has no limit and that all dharmas are of one mark and markless, he is said to be named one who has reached the Dharma realm to its end and cast off the path of the bodhisattva; and though he knows that the Dharma realm has no limit, he knows all the marks of difference of every kind, gives rise to a mind of great compassion and delivers sentient beings, and to the very end of the future is without fatigue and weariness — and this is what is meant by being named the bodhisattva Samantabhadra.
The bone of these eleven pairs of answers is a single sentence: the name is set up according to the sense, and the sense has two gates. Spoken with respect to the side of what is witnessed, every one of the names of a buddha is his by right; spoken with respect to the side of what is still being practiced, the name bodhisattva is one he cannot lay down. The two names are not before and after, but at once; they are not a compromise, but each has its own gate of meaning.
Two misunderstandings must be set aside. The first: do not read it as『something is still lacking.』In the answer there is not one clause that says he wants for anything — the first half of every pair is a full affirmation. The second: neither is it to be read as『only a matter of names.』The name here is not a label; it is the doorway of a gate of meaning. To ask after the name is to ask from which side this matter should be looked at.
The most moving is the last pair. In the first ten pairs the second clause always says ‘he is said to be named a bodhisattva’; only in the last does the wording change to ‘he is said to be named the bodhisattva Samantabhadra.’ Why? Because by this point what is being answered is no longer『why is he still called a bodhisattva,』but『why is he called Samantabhadra』— knowing the Dharma realm to be without limit and yet knowing all the marks of difference, giving rise to great compassion and delivering beings, to the very end of the future without fatigue and weariness: this is the definition of the two graphs ‘Samantabhadra.’ The answer of the whole round comes to rest upon a name.
The Elephant-King Does Not Abandon His Elephant Body: The Three Parts of the Simile
The answer given, Samantabhadra raises a simile. The simile divides into three parts.
The first part is his own shape: the elephant-king Airāvaṇa dwells within the cave of seven jewels on the Golden-Flank Mountain; the cave is fenced about with railings of the seven jewels, jeweled tāla trees stand in ranks in order, and a net of true gold spreads over it above; the elephant’s body is white and clean like polished snow, upon it stands a golden banner, gold is its necklace, a jeweled net covers its trunk, jeweled bells hang down, its seven limbs are accomplished and its six tusks complete, upright and fully formed; those who see it are glad, and it is well trained and gentle, with a mind that goes contrary to nothing. Chengguan, glossing the name of the elephant-king, says that Airāvaṇa here means ‘fragrant leaf,’ and that it dwells always on the flank of the first golden mountain. Li Tongxuan sets up other grounds: because beside the jeweled cave there are many fragrant-leaf trees, and again because the leaves of the lotus flowers he conjures are fragrant and clean, it is named from this. The two accounts stand side by side and are recorded without adjudication.
The second part is the spiritual transformation: when the god-lord Śakra is about to go abroad, the elephant-king at once knows his intent, and within the jeweled cave hides his shape and comes before the lord of the Heaven of the Thirty-Three, and by the power of spiritual penetration causes his body to have thirty-three heads, upon every single head conjuring seven tusks, upon every single tusk conjuring seven pools, within every single pool seven lotus flowers, within every single flower seven maidens, and all at once they strike up a hundred thousand heavenly musics. Śakra mounts the elephant and goes to the flower garden, wherein puṇḍarīka flowers fill it everywhere. The elephant-king again hides the elephant’s shape and manifests a god’s body, and with the Thirty-Three gods and the maidens takes his joy and sports within the garden; and the bodily marks he manifests, the light and the garments, the going and coming and the standing still, the speech and the laughter and the looking about, are all as those gods, equal and without difference, and none is able to tell apart — this is the elephant, this is the god; the elephant and the god are like one another turn and turn about. Chengguan makes plain the intent here, saying that the ‘none is able to tell apart this elephant, this god’ is taken with the true intent of being a simile for the sense of the bodhisattva being equal to a buddha. As for the conjuring of seven tusks upon every single head while his own shape has only six, Chengguan records the unevenness and settles upon no single reading, saying that it may be that the translator, following the threes and sevens that come after, said seven; and that if it be taken as setting forth a meaning, that too is not inadmissible. The differing accounts are both recorded, without adjudication.
The third part is the key: that elephant-king Airāvaṇa, within the cave of seven jewels on the Golden-Flank Mountain, has undergone no transformation at all; and yet, having reached the Heaven of the Thirty-Three, wishing to make offerings to Śakra Devānām Indra, he conjures up delightful things of every kind, receives the pleasures of the heavens, and is without difference from the gods. On the one side, without difference from the gods in the heavens; on the other side, in the cave untouched — this is the vital point of the whole simile. It is not that the elephant went away and there is now in the heavens one more god transformed from an elephant; it is that the elephant is still in the cave, and yet in the heavens his body truly is.
The Joining to the Dharma: Not Destroying the Cause and Yet Manifesting the Fruit
The simile ended, it is at once joined. The sūtra text sets a bodhisattva’s practice against it point by point: cultivating the practices and vows of Samantabhadra and the several samādhis and making of them his many-jeweled adornments; the seven factors of awakening for the body of a bodhisattva; the light he sends forth made into a net; setting up the great banner of the Dharma; sounding the great bell of the Dharma; great compassion for his cave; firm great vows for his tusks; wisdom and fearlessness like a lion’s; silk of the Dharma binding his head; revealing the secret; reaching the further shore of the practices and vows of the bodhisattvas — this stretch joins to the surpassing adornment of the dependent and proper recompense before. The cave joins to great compassion, the tusks join to the great vow: the elephant-king’s dependence is his cave, the bodhisattva’s dependence is compassion; the elephant-king’s reliance is his tusks, the bodhisattva’s reliance is his vow.
Next it joins to the sovereignty in spiritual transformation: in order to be seated upon the seat of awakening, to accomplish omniscience, and to obtain the most perfect awakening, he increases the vast practices and vows of Samantabhadra, unretrogressing and unresting, unbroken and unabandoned; not abandoning the path of Samantabhadra, he manifests the accomplishing of the most perfect awakening, manifests unspeakably unspeakable gates of accomplishing perfect awakening, of turning the wheel of the Dharma, of dwelling in the deep mind, of the transformation of nirvāṇa; within unspeakably unspeakable worlds of difference he manifests the receiving of birth and cultivates the practice of Samantabhadra; whether within the space of a single thought he cultivates the practice of Samantabhadra and accomplishes perfect awakening, or within a moment, or a day, or half a month, or a month, or a year, or a kalpa, and so on even to unspeakably unspeakable kalpas.
Then comes the most essential clause: the bodhisattva-mahāsattva’s own body is not extinguished, and by the power of his practices and vows he transforms and manifests in every place after this manner. Chengguan joins this, saying that the own body’s not being destroyed is the cause’s not being destroyed, joining to his being in the cave without transformation; and that the transforming and manifesting in every place is the being able to manifest the fruit, joining to his spiritual transformation in the heaven. Li Tongxuan too takes this simile to say that the bodhisattva, though he has already accomplished the station of a buddha, does not destroy the practice of skillful means, just as that elephant-king, though he can transform his body into a god, never loses the elephant’s original station.
Last comes the questioning and explanation that joins them over again. The sūtra text answers『why must he manifest in this way』with ten clauses of ‘because’: because he would with the sovereign spiritual power of Samantabhadra tame all sentient beings; because he would cause sentient beings unspeakably unspeakable to be pure; because he would cause them forever to cut off the wheel of birth and death; because he would adorn and purify vast worlds; because he would constantly see all the Tathāgatas; because he would enter deeply the stream of all the buddha-dharmas; because he would call to mind the lineage of the buddhas of the three times; because he would call to mind all the buddha-dharmas and the dharma-body of the ten directions; because he would universally cultivate all the practices of a bodhisattva and make them full; because he would enter the stream of Samantabhadra and with sovereignty be able to witness omniscience. Chengguan points out the sense of the questioning here: cause and fruit are contrary to one another; how can the gate of the cause manifest the fruit, and the fruit serve again as cause? And he shows the sense of the explanation: the dharma of taming sentient beings ought to be thus.
With this, Universal Eye’s question is answered through and through. Why can cause and fruit be at once? Not by some abstruse principle, but by one plain matter — sentient beings are to be delivered. If, the moment the causal station accomplished the fruit, it were withdrawn, the delivering of beings would be broken off. So not destroying the cause and yet manifesting the fruit is not a theoretical having-it-both-ways; it is a necessity of great compassion.
You Ought to Observe This One: Handing the Seeing Back to the Reader
At the closing of the answer, Samantabhadra suddenly turns to Universal Eye and says: Sons of the Buddha! You ought to observe this bodhisattva-mahāsattva, who does not abandon the practice of Samantabhadra, does not break off the path of the bodhisattva, sees all the buddhas, witnesses omniscience, and with sovereignty receives and uses the dharmas of omniscience. Just as the elephant-king Airāvaṇa does not abandon his elephant body and yet goes to the Heaven of the Thirty-Three, is ridden by the gods, receives the pleasures of the heavens, makes the sports of the heavens, serves the lord of the gods, and takes his joy together with the maidens of the heavens, being the same as the gods and without difference.
The one sentence ‘you ought to observe this’ pulls the whole stretch back from reasoning to contemplative practice. So much having been said before, at the last a man is to go and look. Look at what? Look at that ‘not abandoning’ — not abandoning the practice of Samantabhadra, not breaking off the path of the bodhisattva.
Then it joins once more: the bodhisattva does not abandon the several practices of the Great Vehicle of Samantabhadra, does not retrogress from the several vows, obtains the sovereignty of a buddha, is furnished with omniscience, witnesses the liberation of a buddha, without hindrance and without obstruction, and accomplishes purity; toward the several lands he is stained by nothing, and toward the Buddha-Dharma he discriminates nothing; though he knows that all dharmas are universally equal and have no two marks, yet he constantly sees clearly all buddha-lands; though he is already equal to all the buddhas of the three times, yet he cultivates the practice of a bodhisattva in unbroken succession. The last clause is the settled conclusion of the whole round: being equal to all the buddhas of the three times, and cultivating the practice of a bodhisattva in unbroken succession, hold good at one and the same time, and do not obstruct one another.
The Concluding of the Name: The Mind Has Obtained Purity
At the end of the answer the sūtra text concludes, saying: when the bodhisattva-mahāsattva dwells in such a vast dharma of the practices and vows of Samantabhadra, you should know that this person’s mind has obtained purity. Sons of the Buddha! This is the surpassing mind and vast wisdom of the bodhisattva-mahāsattva’s tenth great samādhi of the unobstructed wheel.
Chengguan says only three graphs here: the concluding of the name, may be understood. Indeed it may be understood — questioning, explanation, conclusion in three parts, and here it is concluded. But one clause may not be passed over: you should know that this person’s mind has obtained purity. So much has been said of fruit-virtue, of spiritual transformation, of the debate over name and sense, and it is gathered into the four graphs ‘the mind has obtained purity.’ This is the last measure that the whole round gives to the reader. It does not ask whether you have light of twenty layers; it asks whether the mind is pure or not.
The six graphs ‘the surpassing mind and vast wisdom’ are also to be marked. The surpassingness lies in the mind, the vastness in the wisdom; the mind is the side that does not abandon, the wisdom the side that is the same as a buddha’s. The name of the samādhi is the unobstructed wheel, and the concluding name is the surpassing mind and vast wisdom — head and tail alike raise cause and fruit together.
The Concluding Praise at the Close of the Chapter: The Ten Samādhis Gathered into One Wheel
The last sentence, Samantabhadra says: Sons of the Buddha! This is the wheel of the ten great samādhis of the practice of Samantabhadra wherein the bodhisattva-mahāsattva dwells.
One sentence gathers up the ten samādhis. Chengguan attaches this sentence to the main text of the whole sūtra and judges it the third general conclusion of the ten numbers; Li Tongxuan too here judges generally the ten sections of textual sense of the Chapter on the Ten Samādhis, saying that from the first arousing of the mind to the accomplishing of the path, the coming forth into birth and the entering into nirvāṇa, they take, in sum, the limit of the kṣaṇa for their substance.
The wording of this sentence must be seen clearly: it does not say ‘the ten great samādhis,’ it says ‘the wheel of the ten great samādhis’; it does not say ‘what is witnessed,’ it says ‘the practice of Samantabhadra wherein he dwells.’ The ten samādhis are not ten skills; they are ten faces of the practice of Samantabhadra, and the ten faces together make one wheel — a wheel being what is complete and can turn, as Li Tongxuan explains the sense of the wheel by the thousand-spoked adamantine wheel of a wheel-turning king, wherein hub, spokes, rim, and chock, lacking one, make no wheel. The tenth samādhi is named the unobstructed wheel, and the concluding praise at the close of the chapter also closes with a wheel; head and tail lock together.
Here the whole chapter comes to an end. From the first samādhi, universal light, to the tenth, the unobstructed wheel, what is spoken of is in truth one thing: concentration is not going away from the world to sit, it is being in the world and yet not obstructed. By this last round, even that greatest of oppositions, ‘becoming a buddha’ and ‘acting as a bodhisattva,’ is said to be unobstructed — and then what is there that obstructs? This is the weight of the three graphs ‘the unobstructed wheel.’
Lineage
Of the text of this samādhi, there are three places that were inherited by the later doctrine of the Huayan school. The first is the unobstructedness of cause and fruit. Where the sūtra text joins the simile to the dharma it sets up of itself ‘his own body is not extinguished, and by the power of his practices and vows he transforms and manifests in every place after this manner,’ and Chengguan further sets a questioning, saying that cause and fruit are contrary to one another, and how then does the gate of the cause manifest the fruit and the fruit serve again as cause, and explains it with ‘the dharma of taming sentient beings ought to be thus’ — what the school of Xianshou speaks of as the interpenetration of cause and fruit and the mutual containing of station within station has its scriptural ground just in this passage. The second is the mutual identity of being and non-being. Of the forty-odd clauses of ‘though he knows … yet …,’ Chengguan judges the first clause to be being not obstructing non-being and the latter forty clauses to be non-being not obstructing being, and judges further that the former is two and yet not two and the latter is not two and yet two — the sense of mutual identity and mutual entering is densest in this passage. The third is naturelessness taken for nature. The phrase ‘the lineage-nature of the Tathāgata’ in the sūtra text Chengguan explains as the buddhas taking natureless suchness for their nature; and this saying is the ground upon which the Huayan speaks of nature-origination and of the dependent origination of the Dharma realm.
The divergent interpretations of the ancient masters this section records as follows, recording both without adjudication. Of the name of the elephant-king, Chengguan takes ‘here it means fragrant leaf’ and attaches it to its dwelling always on the flank of the first golden mountain; Li Tongxuan takes the same gloss of fragrant leaf but sets up two other grounds for it, the one that beside the jeweled cave there are many fragrant-leaf trees, the other that the leaves of the lotus flowers he conjures are fragrant and clean. Of the number of the elephant-king’s tusks, the sūtra text in his own shape reads ‘his six tusks complete,’ while in the transformation seven tusks are conjured upon every single head; Chengguan records the unevenness and keeps the two readings, ‘it may be that the translator followed the threes and sevens that come after’ and ‘if it be taken as setting forth a meaning, wherein would it be inadmissible,’ settling upon neither. Of the explanation of the name of the samādhi, Chengguan assigns the two senses by the number of the clauses, while Li Tongxuan takes the sense from the shape of the thousand-spoked adamantine wheel of a wheel-turning king as an implement. Of the judgement upon the Chapter on the Ten Samādhis, Li Tongxuan holds that the ten sections of textual sense take, in sum, the limit of the kṣaṇa for their substance, and that this chapter gathers in the years and kalpas of the three times; Chengguan, for his part, judges and explains section by section with the phrases of his outline, closing at the last with ‘thus far the separate explanation of the ten samādhis is finished.’ All are the settled sayings of the ancient masters; they are recorded here, without adjudication of higher and lower.
Neither Fazang’s Tanxuan ji nor Zhiyan’s Souxuan ji has any outline-explanation of this chapter — the two commentaries make their outlines upon the sixty-fascicle Avataṃsaka, and the sixty has no Chapter on the Ten Samādhis; hence the want is honestly marked, and no text from elsewhere that speaks of it only in general is used to fill it out. The collation with the parallel translation in the sixty-fascicle Avataṃsaka is wanting in the same way.
考據Apparatus
十大三昧之末後一定，亦是全品之收攝。定名兩義：「無礙」約因用、「輪」約住果，澄觀判入時方便二十二句，前十一句顯無礙、後十一句顯輪。定中所攝者為「如來二十一種殊勝功德」，德已等佛；於是逼出普眼菩薩十一問——既已同佛，何故不名為佛？普賢以十一番「則名為佛／說名菩薩」作答，復舉伊羅鉢那象王不捨象身而遊忉利之喻，立「不壞因而現果」之義。此段是十定正說中唯一之對話體，亦是華嚴因果無礙義最直白之經據。品末「此是菩薩摩訶薩所住普賢行十大三昧輪」一句，總收十定。
一、科判定位
| 科判系統 | 此定之位 |
|---|---|
| 底本 T279 三十九品 | 品二十七 十定品（第七會 重會普光明殿 · 卷四十–四十三）；第十 無礙輪大三昧＝〔T10n0279 0223c06〕–〔0229c16 前〕，末含品末結歎〔0229c08〕 |
| 澄觀《華嚴經疏》 | 第十定科起〔T35n1735 0845c23〕；「上來別釋十定竟」〔0849b25〕為十定品別釋總結句，「最後佛子即大文第三總結十數」〔0849b25–26〕承品末結歎 |
| 李通玄《新華嚴經論》 | 第十定釋起〔T36n1739 0928c24〕，訖十定品全品科段〔0929a29 前〕 |
| 法藏《探玄記》 | 〔查無〕——《探玄記》依六十華嚴作科，六十本無十定品，故無本品牒經科釋段 |
| 智儼《搜玄記》 | 〔查無〕——同上 |
| 六十華嚴 T278 | 〔60 闕〕——六十本無十定品（詳目四） |
三分科——澄觀判第十定亦如前九定，三分成篇：
「第十無礙輪三昧，亦初徵、次釋、後結。」〔T35n1735 0845c23–24〕
「徵」即起問句「佛子！云何為菩薩摩訶薩無礙輪三昧？」〔T10n0279 0223c06〕；「結」即「此是菩薩摩訶薩第十無礙輪大三昧殊勝心廣大智」〔0229c06–07〕，澄觀云「第三結名，可知」〔T35n1735 0849b24–25〕。中間釋文復開三段：
「釋中三：初明入時方便、二『佛子菩薩摩訶薩住此三昧已』下明入己智用、三『佛子菩薩摩訶薩入普賢所住』下定滿成益。」〔T35n1735 0845c24–26〕
釋一·入時方便（二十二句）——起於「菩薩摩訶薩入此三昧時」，訖「作諸佛事紹諸佛種」〔T10n0279 0223c14〕：
「今初，有二十二句，兼顯定名。初十一句，因用無礙，是無礙義；後『普入』下有十一句，住果圓滿，即是輪義。」〔T35n1735 0845c26–29〕
後十一句之科界即「普入諸佛力，普住諸佛智」〔T10n0279 0223c11–12〕。前十一句復四分：
「初三句三業無礙、次句器世間無礙、次二句眾生世間無礙、餘句智正覺無礙。」〔T35n1735 0846a01–02〕
釋二·入己智用（四分）——起「佛子！菩薩摩訶薩住此三昧已，觀一切智」〔T10n0279 0223c14–15〕：
「第二入己智用中四：第一攝佛功德、二證入諸法、三普德無盡、四結示勸修。」〔T35n1735 0846a04–06〕
其中「攝佛功德」一分即如來二十一德之攝：
「初中，即攝如來二十一種殊勝功德，以此位中德等佛故。」〔T35n1735 0846a06–08〕
二十一德之末德即「所有大願靡不成就」〔T10n0279 0225a29〕；「證入諸法」一分起於「入如是大威德三昧智輪」〔0225c11〕；「普德無盡」一分起於「此菩薩摩訶薩住普賢行，念念入百億不可說三昧」〔0226a05–06〕。
釋三·定滿成益——起「菩薩摩訶薩入普賢菩薩所住如是大智慧三昧時」〔T10n0279 0227a04–05〕，下歷十大法藏〔0227b12–13〕、無異語異作十喻〔0227c17–18〕、同佛十法〔0228b09–10〕，逼出普眼之問〔0228b21〕與象王喻答〔0228c27–28〕。象王喻之科：
「喻中三：一舉象王依正勝嚴……二『若天帝』下明象王神變自在……三『佛子彼伊羅』下明不壞本而能現。第三法合中分四。」〔T35n1735 0849a25–0849b02〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 無礙輪三昧 | —（音寫從闕） | 本品起問「云何為菩薩摩訶薩無礙輪三昧」〔T10n0279 0223c06〕 | 定名兩義：「無礙」約因用（前十一句）、「輪」約住果（後十一句）〔T35n1735 0845c27–29〕；李通玄以輪王千輻金剛輪釋輪義〔T36n1739 0928c24–25〕 |
| 伊羅鉢那（象王） | airāvaṇa（音寫即古傳；本經另作「伊囉鉢那」，見李通玄論） | 本品「譬如伊羅鉢那象王，住金脇山七寶窟中」〔T10n0279 0228c27–28〕 | 澄觀：「伊羅鉢那，此云香葉，常居第一金山之脇。」〔T35n1735 0849a25–26〕；帝釋之乘象，喻不壞本身而現他身 |
| 薩婆若 | sarvajñā（音寫即古傳） | 本品「智為橋梁至薩婆若」〔T10n0279 0225a27〕 | 一切智；二十一德中「到佛無二究竟彼岸」所趣 |
| 摩那斯（龍王） | manasvin（音寫即古傳） | 本品「譬如難陀跋難陀、摩那斯龍王及餘大龍降雨之時」〔T10n0279 0226a24–25〕 | 李通玄：「摩那斯龍王者，摩那意也，斯云慈，謂此龍王興雲降雨從慈心起故。」〔T36n1739 0929a01–02〕 |
| 那由他／阿僧祇 | nayuta ／ asaṃkhyeya（音寫即古傳） | 本品「百萬億那由他不可說佛剎微塵數」〔T10n0279 0224b04 起二十重〕；又「有十千阿僧祇清淨功德」〔T10n0279 0224a27〕 | 大數名；蓮華放光二十重之量詞 |
| 釋提桓因 | śakra devānām indra（音寫即古傳） | 本品「為欲供養釋提桓因」〔T10n0279 0229a19〕 | 帝釋天主；象王所乘之主 |
| 芬陀利（華） | puṇḍarīka（音寫即古傳） | 本品「芬陀利華遍滿其中」〔T10n0279 0229a10〕 | 白蓮華；帝釋遊園之處 |
| 十大法藏 | — | 本品「其心恒住十大法藏。何者為十」〔T10n0279 0227b12–13〕 | 此定所住之十種心地：憶念諸佛、憶念佛法、大悲、淨土智、決定解、平等菩提、無礙無著際、無相性、平等善根、先導智（經文以「住」起首者實十一句〔T10n0279 0227b13–21〕，末句「住觀察三世一切諸佛受生……悉入剎那際」為十藏之收句，此表依前十列） |
| 二十一種殊勝功德 | — | 澄觀科語〔T35n1735 0846a06–08〕 | 定中所攝之佛德總數；經文不自標數，數出澄觀科判 |
| 剎那際 | — | 李通玄總結十定語「總以此剎那際為體」〔T36n1739 0929a15〕 | 表法家判十定品之體：三世時劫不遷，皆攝於剎那 |
三、譬喻·修辭
(一) 摩尼寶置色衣喻——「佛子！譬如有人以摩尼寶置色衣中，其摩尼寶雖同衣色，不捨自性。」〔T10n0279 0223c27–28〕：
- 喻依：摩尼寶置於有色之衣中，映衣之色而寶性不改。
- 喻體：菩薩「成就智慧以為心寶，觀一切智普皆明現，然不捨於菩薩諸行」。
- 所顯義——澄觀合之曰：
「摩尼寶置色衣中，即總喻菩薩心智置佛智中。雖同衣色，喻前智滿十句故……不捨自性，喻前行常二十句。」〔T35n1735 0846b03–06〕
即：智已同佛而行不捨因——此為本定「無礙」之總樣，下文象王喻只是此義之廣。
(二) 虛空持世界喻——「佛子！譬如虛空持眾世界，若成若住，無厭無倦」〔T10n0279 0224a06〕：
- 喻依：虛空持一切世界之成住而無厭，「虛空自性，法應爾故」。
- 喻體：菩薩立無量大願度眾生而心無厭倦。
- 所顯義：願之無厭出於法爾，非勉強而致。
(三) 涅槃普滅喻——「佛子！譬如涅槃，去、來、現在無量眾生於中滅度，終無厭倦。」〔T10n0279 0224a10–11〕：
- 喻依：涅槃受無量眾生之滅度而不厭，以「一切諸法本性清淨，是謂：涅槃」故。
- 喻體：菩薩為度眾生現於世而不起疲厭。
- 所顯義：所度之處本自清淨，故無『度得累』之理。
(四) 薩婆若普成喻——「佛子！如薩婆若，能令過去、未來、現在一切菩薩，於諸佛家已、現、當生」〔T10n0279 0224a15–16〕：
- 喻依：一切智能成一切菩薩而終不疲厭，「一切智與法界無二故」。
- 喻體：菩薩心平等住一切智，故無疲厭之心。
三喻之判——澄觀繫此三喻為一組，並分悲智：
「於中三喻皆喻利生無厭，各有法、合。一虛空持剎喻，喻大願法爾故無厭。二涅槃普滅喻，喻為淨眾生故無厭。上二喻悲。三佛智普成喻，喻能所不二故無厭。此一喻智，既非愛見之悲，何有厭乎？」〔T35n1735 0846b09–14〕
(五) 大蓮華喻（依果殊勝）——「佛子！此菩薩摩訶薩有一蓮華，其華廣大盡十方際」〔T10n0279 0224a19–21〕；「菩薩摩訶薩於此華上結跏趺坐，其身大小與華相稱」〔0224b02–03〕：
- 所顯義——澄觀分依正二報：
「第二別顯一用，中二：初明依果殊勝、後『菩薩摩訶薩於此華』下正報自在。」〔T35n1735 0846b14–16〕
華為依果，身為正報；澄觀復云「自內而觀量周法界，自外而觀許眾生見，斯乃即小之大也」〔T35n1735 0846b17–19〕。
(六) 如意珠喻——「佛子！如如意珠，隨有所求一切皆得，求者無盡，意皆滿足，而珠勢力終不匱止。」〔T10n0279 0226a13–14〕：喻定心隨應出法無盡而體無增減。
(七) 凡夫生心喻——「佛子！譬如凡夫，各別生心，已生、現生及以當生，無有邊際」〔T10n0279 0226a19〕：以凡夫心念之相續不絕，喻菩薩入普幻門三昧之無有邊際。
(八) 龍王降雨喻——「佛子！譬如難陀跋難陀、摩那斯龍王及餘大龍降雨之時，滴如車軸，無有邊際」〔T10n0279 0226a23–25〕：雨滴無邊而雲終不盡，喻入法門之無盡。
(九) 然火喻——「何以故？譬如然火，隨所有緣，於爾所時火起不息。」〔T10n0279 0226b16–17〕：隨緣不息，喻示現色相身無有斷絕。
(十) 無異語異作十喻——「佛子！菩薩摩訶薩無異語、異作，有如語、如作。」〔T10n0279 0227c17–18〕下連舉：金剛（以不可壞得名）〔0227c18–19〕、真金（以妙色得名）、日天子（以光明輪得名）、須彌山王（以四寶峯得名）、大地（以持一切得名）、大海（以含眾水得名）、軍將（以慣習戰鬪得名）、轉輪王（馭四天下守護眾生）〔0228a10〕、種子（植地而莖葉增長）、大雲（夏月降霔大雨增長種子）〔0228a15–16〕——前七喻同此句法：『以某得名·終無有時離某』（後半實作「終無有時離」・「終無有時捨離」・「終不暫捨」三形）；轉輪王・種子・大雲三喻別式，不作「得名」之語。喻菩薩以行得名而終不離行。
(十一) 伊羅鉢那象王喻（本單元主喻）——「佛子！譬如伊羅鉢那象王，住金脇山七寶窟中」〔T10n0279 0228c27–28〕：
- 喻依：象王七肢成就、六牙具足〔0229a02–03〕，居七寶窟；帝釋將遊，象王知意，沒於寶窟、現於忉利，化身三十三頭、頭七牙、牙七池、池七蓮華、華有七采女；至華園復隱象形而現天身，「無能分別；此象、此天，象之與天，更互相似」〔0229a16–17〕；而「彼伊羅鉢那象王，於金脇山七寶窟中無所變化」〔0229a17–19〕。
- 喻體：菩薩「修習普賢菩薩行願及諸三昧以為眾寶莊嚴之具」〔0229a21–22〕，「大悲為窟，堅固大願以為其牙」〔0229a24〕，「不捨普賢道，現成最正覺」〔0229a29〕。
- 法合之科——澄觀四分：
「第三法合中分四。一具眾行嚴合前依正。二『為欲安處』下明因果無礙，合前神變自在。三『佛子菩薩摩訶薩本身』下結成不壞因而現果，合前不壞本而能現。四『何以故』下徵釋重合。」〔T35n1735 0849b02–06〕
- 所顯義：「本身不滅」〔T10n0279 0229b16〕即因不壞，「一切處變現」即能現果——澄觀云「本身不壞即因不壞，合在窟無變。一切處變現即能現果，合在天神變。」〔T35n1735 0849b15–16〕
四、異譯對勘
〔60 闕〕——六十華嚴 T09n0278 無十定品。六十本〈十地品第二十二〉之後逕接〈十明品第二十三〉（對應八十本〈十通品第二十八〉），全無十定品之科段與品題；十番『云何為菩薩摩訶薩某某三昧』之列敘於六十本全無對應場景。故本單元無異譯逐字可勘——此為全品層級之結構性零對位，非本節專屬，亦非出處誤植。
四十華嚴 T10n0293 唯譯〈入不思議解脫境界普賢行願品〉一品，與本品無對位，一併誌〔闕〕。
用字誌錄（本經內部）——象王名之音寫，底本經文作「伊羅鉢那」〔T10n0279 0228c27〕，李通玄《論》引作「伊囉鉢那」〔T36n1739 0929a03〕，澄觀《疏》作「伊羅鉢那」〔T35n1735 0849a25〕；三形並存，引用各依所引處逐字。
五、宗義之經據〔眼〕
(一) 因果無礙之經據——本定之骨在「不壞因而現果」。經文法合處自立此義：「菩薩摩訶薩本身不滅，以行願力於一切處如是變現。」〔T10n0279 0229b15–16〕；重合處復云「雖已等同三世諸佛，而修菩薩行相續不斷。」〔0229c04–05〕澄觀於徵釋處點出諍點與解：
「四徵釋重合中，先徵意云：因果相違，云何因門現果，果復為因？釋意云：調眾生法應如是故。」〔T35n1735 0849b17–19〕
華嚴宗所謂因果交徹、位位相攝，其經據即在此段。
(二) 有無相即之經據——澄觀於「顯德勝能」科下判四十一句之句法：
「初句有不礙無，以有是無之有故；後四十句明無不礙有、以無是有之無故。又前是二而不二，後是不二而二及寂用相即等，並顯可知。」〔T35n1735 0847b16–20〕
所指即經文「雖知無色，而演說諸色」〔T10n0279 0225b09〕以下四十餘「雖知……而……」句；「雖知法無轉，而轉法輪」〔0225b24〕為其一例。此段是華嚴「相即」義最密集之經文。
(三) 真如無性為性之經據——經云「安住無邊不可說法。自性清淨、法界實相、如來種性」〔T10n0279 0224c07–08〕，澄觀釋「如來種性」云：
「而云如來種性者，諸佛以無性真如而為性。」〔T35n1735 0846b28–29〕
並判此段為「明達無相法，即同諸如來，於最清淨真如能入功德」〔0846b23–24〕。
(四) 佛與菩薩之名義分際——普眼十一問「得如是法，同諸如來，何故不名：佛」〔T10n0279 0228b22〕以下；普賢十一答皆同一句法：「入智境界，則名為：佛」〔0228c03–04〕／「於如來所修菩薩行無有休息，說名：菩薩」〔0228c04–05〕。至末一對：「了知法界無有邊際，一切諸法一相無相，是則說名：究竟法界捨菩薩道」〔0228c23–24〕／「起大悲心度諸眾生，盡未來際無有疲厭，是則說名：普賢菩薩」〔0228c25–27〕。名隨義立、義有二門，故一人而二名並得——此為本品義理之樞。
(五) 十定之總收——品末「佛子！此是菩薩摩訶薩所住普賢行十大三昧輪。」〔T10n0279 0229c08–09〕澄觀繫此句於全經大文：「最後佛子即大文第三總結十數。」〔T35n1735 0849b25–26〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
科釋軌——以三分十科逐文判釋，前引各條備見目一、目三。其釋定名不別立訓詁，唯以句數分屬兩義：無礙義在因用十一句，輪義在住果十一句〔T35n1735 0845c27–29〕。
釋七牙之異——經文象王本相作「六牙具足」〔T10n0279 0229a02–03〕，而神變時「於一一頭化作七牙」〔0229a07〕，澄觀誌其不齊而不定判：
「言七牙者，準〈賢首品〉但有六牙，或是譯者類後三七便言七耳。若作表義，于何不可。」〔T35n1735 0849a27–29〕
釋象天無別之意——「無能分別此象此天者，正意取此以喻菩薩等佛之義。」〔T35n1735 0849a29–0849b01〕
李通玄《新華嚴經論》T36n1739（表法軌）
釋輪義——不從句數，而從輪之器相取義：
「輪者譬如輪王千輻金剛輪，轂輻輞軔悉圓滿，明壞生死行圓，表此菩薩悲智萬行神通道力滿眾生界，斷眾生惑悉圓滿故。」〔T36n1739 0928c24–27〕
釋象王名——與澄觀同取「香葉」之訓而別立所以：
「伊囉鉢那此云香葉，以於寶窟邊多有香葉樹，以此為名。又以化作三十三頭，一一頭有六牙，一一牙上化作七池，一一池中化作七蓮華。以取所化蓮華其葉香潔，因此為名。」〔T36n1739 0929a03–07〕
釋喻意——「此舉喻明此菩薩雖已成佛位，不壞方便行也。如彼象王雖能化身作天，而常不失象之本位。」〔T36n1739 0929a11–13〕
總判十定品——「已上十定有十段文意，明從初發心成道始終，出生入涅槃，總以此剎那際為體。」〔T36n1739 0929a13–15〕；復以此品收攝三世：「一切古今三世歲劫，皆以此〈十定品〉該收。」〔0929a26–27〕
法藏《探玄記》T35n1733 · 智儼《搜玄記》T35n1732
〔查無〕——二疏皆依六十華嚴作科，六十本無十定品，故二論皆無本品之牒經科釋段。二論他處泛稱「十定」者，係以十定為十法之一而引及，非釋本定之文，不錄。
誌錄不判：澄觀以疏文科句逐段判釋（科釋軌）、李通玄以器相與表法讀之（表法軌）；於象王之牙數，澄觀存「譯者類後」與「若作表義」兩解而不定一；於象王名義，澄觀繫「常居第一金山之脇」，李通玄繫「寶窟邊多有香葉樹」與「所化蓮華其葉香潔」二說。諸說皆古德成說，誌錄之，不判高下。
七、互讀·承衍
- 品內互讀：本定為十大三昧之末，前九定（普光明·妙光明·次第遍往諸佛國土·清淨深心行·知過去莊嚴藏·智光明藏·了知一切世界佛莊嚴·眾生差別身·法界自在）之業用至此總收；「無異語、異作」十喻〔T10n0279 0227c17〕與「入如是等諸大三昧，常勤化度一切眾生」〔0228a11–12〕之結會句，即回攝前九定。品末「此是菩薩摩訶薩所住普賢行十大三昧輪」〔0229c08–09〕為十定品全品之收攝，澄觀判為大文第三總結十數〔T35n1735 0849b25–26〕。
- 會內互讀：本品居第七會之首，下接〈十通品第二十八〉〈十忍品第二十九〉；澄觀疏於本科訖處即入十通品科〔T35n1735 0850a05 前〕。李通玄以本會十一品同明「隨位佛果，不壞方便行普賢之道」〔T36n1739 0929a17–19〕，本定即此義之極。
- 〈賢首品〉互讀：象王牙數之校，澄觀以〈賢首品〉「但有六牙」為準〔T35n1735 0849a27–28〕——品際互證之一例。
- 華嚴宗論：本定「不壞因而現果」與四十一句「有無相即」，為賢首一宗因果交徹、相即相入之經據所在。本編已鎖之華嚴宗論（《五教章》T45n1866 ·《十玄門》T45n1868 ·《法界玄鏡》T45n1883 ·《還源觀》T45n1876）於本單元術語作機械檢索皆零命中，無逐字承衍可引，據實誌闕；名繫總目，材入卷首緒論（誌錄不判）。
八、校本定位
- 實叉 T279（底本）：第十無礙輪大三昧〔T10n0279 0223c06〕起–〔0229c16 前〕訖（卷四十二尾–四十三）。徵起 0223c06 · 入時方便二十二句 0223c07–0223c14（輪義十一句起 0223c11）· 入己智用起 0223c14 · 摩尼寶喻 0223c27 · 虛空喻 0224a06 · 涅槃喻 0224a10 · 薩婆若喻 0224a15 · 大蓮華 0224a20（結跏趺坐 0224b02）· 達無相法 0224c07 · 二十一德末句 0225a29 · 顯德勝能起 0225a29 · 四十一句相即段 0225b09 起（無轉而轉 0225b24）· 大威德三昧智輪 0225c11（不作是念 0225c15 · 體性無邊殊勝 0225c18）· 二十八入門末句 0226a04 · 普德無盡起 0226a05 · 如意珠喻 0226a13 · 凡夫生心喻 0226a19 · 龍王降雨喻 0226a24 · 然火喻 0226b16 · 定滿成益起 0227a04 · 世間法師等句 0227a25 · 現大自在 0227b03 · 十大法藏 0227b12–21（結歎 0227b21）· 真如實際隨俗 0227b28 · 無異語異作十喻 0227c17–0228a20（金剛 0227c18 · 轉輪王 0228a10 · 大雲 0228a15）· 同佛十法 0228b09 · 普眼問 0228b21（末問 0228b27）· 普賢答起 0228b28（則名為佛 0228c03 · 悟一切法 0228c09 · 住實際者 0228c18 · 究竟法界 0228c23 · 普賢菩薩 0228c25）· 象王喻 0228c27 起（六牙具足 0229a02 · 天帝將遊 0229a04 · 象天更互相似 0229a16 · 窟中無所變化 0229a17）· 法合 0229a21 起（大悲為窟 0229a24 · 不捨普賢道 0229a29）· 本身不滅 0229b15 · 汝應觀此 0229b23 · 象王重合 0229b25 · 等同三世諸佛 0229c04 · 結名 0229c05–07 · 品末結歎 0229c08–09。
- 佛馱 T278（晉譯六十華嚴）：〔闕〕——無十定品（詳目四）。
- 般若 T293（四十華嚴）：〔闕〕——唯譯普賢行願一品。
- 澄觀《疏》T35n1735：第十定疏 0845c23 起–0850a05 前訖（卷四十五尾）。三分科 0845c23–26 · 二十二句 0845c26–29 · 四類無礙 0846a01–02 · 智用四分 0846a04–06 · 二十一德 0846a06–08 · 摩尼喻合 0846b03–06 · 三喻悲智 0846b10–14 · 別顯一用 0846b14–16 · 達無相法 0846b23–24 · 無性真如 0846b28–29 · 有無相即 0847b16–20 · 象王喻科 0849a25–0849b02 · 法合四分 0849b02–06 · 不壞因現果 0849b15–16 · 徵釋重合 0849b17–19 · 結名並總結十定 0849b24–26。〔備考：本單元疏文原長逾二萬字，本考據唯核頭尾兩段之逐字，中段約七千餘字未核未引。〕
- 李通玄《論》T36n1739：第十定釋 0928c24 起–0929a29 前訖（全段二千餘字·全錄）。輪義 0928c24–27 · 摩那斯 0929a01–02 · 香葉二釋 0929a03–07 · 喻意 0929a11–13 · 十定總判 0929a13–15 · 該收三世 0929a26–27。
- 法藏《探玄記》T35n1733 · 智儼《搜玄記》T35n1732：〔查無〕（機械檢索零命中·詳目六）。
- 華嚴宗論 T45n1866 · T45n1868 · T45n1883 · T45n1876：本單元術語機械檢索皆零命中，〔查無〕逐字承衍段。
- 異讀：本單元 T279 範圍〔0223c06〕–〔0229c15〕內大正校記 11 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0224a17〕不【大】｜無【元】【明】 · 〔0224b02〕諭【大】｜喻【宋】【元】【明】【宮】 · 〔0224c02〕辭【大】＊｜詞【宮】＊（＊同校並繫〔0225b17〕之辭字） · 〔0226a22〕昧【大】｜時【聖】 · 〔0226a26〕雲【大】｜雨【宮】／雨【北藏-CB】（明註曰雲北藏作雨） · 〔0226b06〕時【大】｜時劫【明】 · 〔0227c26〕王【大】｜無此字【聖】 · 〔0228c24〕相【大】｜切【宮】 · 〔0229a02〕肢【大】｜支【宋】【元】【明】【宮】 · 〔0229a02〕六【大】｜七【宋】 · 〔0229a08〕采【大】＊｜婇【宋】【元】【宮】＊。（＊＝大正星號同校，該校並繫本文其餘同字處；T279 XML 於此類未出 corresp 重出位，故只呈星號、不另造錨）夾注已於原典層剝除誌錄。
- 異讀補記：CBETA 回改 4 條（不入上列大正校記之數）：〔0224b12〕閣【CB】【麗-CB】【磧-CB】｜闇【大】 · 〔0224c23〕靜【CB】【麗-CB】【磧-CB】｜諍【大】 · 〔0225b07〕妄【CB】【麗-CB】【磧-CB】｜忘【大】 · 〔0227a15〕無【CB】【麗-CB】【磧-CB】｜為【大】。
The last of the ten great samādhis, and likewise the gathering-up of the whole chapter. The name of the samādhi has two senses: 「無礙」 tr. “unobstructed” is spoken with respect to the working of the cause, and 「輪」 tr. “wheel” with respect to the dwelling in the fruit. Chengguan judges the twenty-two clauses on the means of entering, the first eleven displaying the unobstructedness and the latter eleven the wheel. What is gathered in within the samādhi is the 「如來二十一種殊勝功德」 tr. “twenty-one kinds of surpassing merit of the Tathāgata” , the virtue being already equal to a buddha’s; and thereupon the eleven questions of the bodhisattva Universal Eye are forced out — being already the same as the buddhas, why is he not named a buddha? Samantabhadra answers with eleven rounds of 「則名為佛／說名菩薩」 tr. “then he is named a buddha ／ he is said to be named a bodhisattva” , and then raises the simile of the elephant-king Airāvaṇa, who does not abandon his elephant body and yet roams the Heaven of the Thirty-Three, thereby establishing the sense of 「不壞因而現果」 tr. “not destroying the cause and yet manifesting the fruit” . This passage is the one place in the direct exposition of the ten samādhis where the text turns to dialogue, and it is likewise the plainest scriptural ground for the Huayan sense of the unobstructedness of cause and fruit. The single sentence at the close of the chapter, 「此是菩薩摩訶薩所住普賢行十大三昧輪」 tr. “this is the wheel of the ten great samādhis of the practice of Samantabhadra wherein the bodhisattva-mahāsattva dwells” , gathers up the ten samādhis entire.
I. Doctrinal Outline and Placement
| Outline system | The place of this samādhi within it |
|---|---|
| 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 · fascicles forty through forty-three); the tenth, the great samādhi of the unobstructed wheel = from 〔T10n0279 0223c06〕 to 〔0229c16 before〕, taking in at its end the concluding praise at the close of the chapter 〔0229c08〕 |
| Chengguan, Huayan jing shu | The outline of the tenth samādhi begins 〔T35n1735 0845c23〕; 「上來別釋十定竟」 tr. “thus far the separate explanation of the ten samādhis is finished” 〔0849b25〕 is the sentence concluding the separate explanation of the Chapter on the Ten Samādhis, and 「最後佛子即大文第三總結十數」 tr. “the last ‘Sons of the Buddha’ is the third division of the main text, the general conclusion of the ten numbers” 〔0849b25–26〕 takes up the concluding praise at the close of the chapter |
| Li Tongxuan, Xin Huayan jing lun | His explanation of the tenth samādhi begins 〔T36n1739 0928c24〕 and runs to the end of the outline-section for the whole Chapter on the Ten Samādhis 〔0929a29 before〕 |
| Fazang, Tanxuan ji | 〔not found〕 — the Tanxuan ji makes its outline upon the sixty-fascicle Avataṃsaka, and the sixty has no Chapter on the Ten Samādhis; hence there is no passage of his citing and outlining this chapter |
| Zhiyan, Souxuan ji | 〔not found〕 — the same as above |
| The sixty-fascicle Avataṃsaka T278 | 〔the sixty-fascicle text lacks it〕 — the sixty has no Chapter on the Ten Samādhis (rubric IV in full) |
The threefold outline — Chengguan judges that the tenth samādhi, like the nine before it, is made into a piece in three parts:
「第十無礙輪三昧，亦初徵、次釋、後結。」 tr. “The tenth, the samādhi of the unobstructed wheel: it too is first the questioning, next the explanation, afterward the conclusion.” 〔T35n1735 0845c23–24〕
The 「徵」 tr. “questioning” is the sentence that raises the question, 「佛子！云何為菩薩摩訶薩無礙輪三昧？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva’s samādhi of the unobstructed wheel?” 〔T10n0279 0223c06〕; the 「結」 tr. “conclusion” is 「此是菩薩摩訶薩第十無礙輪大三昧殊勝心廣大智」 tr. “this is the surpassing mind and vast wisdom of the bodhisattva-mahāsattva’s tenth great samādhi of the unobstructed wheel” 〔0229c06–07〕, of which Chengguan says 「第三結名，可知」 tr. “the third, the concluding of the name, may be understood as it stands” 〔T35n1735 0849b24–25〕. The explanation between them opens further into three parts:
「釋中三：初明入時方便、二『佛子菩薩摩訶薩住此三昧已』下明入己智用、三『佛子菩薩摩訶薩入普賢所住』下定滿成益。」 tr. “Within the explanation there are three: first, making clear the means at the time of entering; second, from ‘Sons of the Buddha, the bodhisattva-mahāsattva, dwelling in this samādhi’ onward, making clear the working of wisdom once he has entered; third, from ‘Sons of the Buddha, the bodhisattva-mahāsattva enters what Samantabhadra dwells in’ onward, the samādhi being full and the benefit accomplished.” 〔T35n1735 0845c24–26〕
Explanation one · the means at the time of entering (twenty-two clauses) — beginning at 「菩薩摩訶薩入此三昧時」 tr. “when the bodhisattva-mahāsattva enters this samādhi” and running to 「作諸佛事紹諸佛種」 tr. “doing the work of the buddhas and continuing the lineage of the buddhas” 〔T10n0279 0223c14〕:
「今初，有二十二句，兼顯定名。初十一句，因用無礙，是無礙義；後『普入』下有十一句，住果圓滿，即是輪義。」 tr. “Now the first has twenty-two clauses, and it displays the name of the samādhi besides. The first eleven clauses are the unobstructedness of the working of the cause, which is the sense of ‘unobstructed’; the latter eleven clauses, from ‘entering universally’ onward, are the fullness of the dwelling in the fruit, which is the sense of ‘wheel.’” 〔T35n1735 0845c26–29〕
The boundary of the latter eleven clauses is 「普入諸佛力，普住諸佛智」 tr. “he enters universally the powers of the buddhas, he dwells universally in the wisdom of the buddhas” 〔T10n0279 0223c11–12〕. The first eleven clauses open further into four:
「初三句三業無礙、次句器世間無礙、次二句眾生世間無礙、餘句智正覺無礙。」 tr. “The first three clauses are the unobstructedness of the three kinds of deed; the next clause, the unobstructedness of the world as vessel; the next two clauses, the unobstructedness of the world of sentient beings; the remaining clauses, the unobstructedness of the wisdom of perfect awakening.” 〔T35n1735 0846a01–02〕
Explanation two · the working of wisdom once he has entered (four parts) — beginning at 「佛子！菩薩摩訶薩住此三昧已，觀一切智」 tr. “Sons of the Buddha! When the bodhisattva-mahāsattva has dwelt in this samādhi, he contemplates omniscience” 〔T10n0279 0223c14–15〕:
「第二入己智用中四：第一攝佛功德、二證入諸法、三普德無盡、四結示勸修。」 tr. “Second, within the working of wisdom once he has entered there are four: first, the gathering in of the Buddha’s merits; second, witnessing and entering all dharmas; third, the universal virtue being inexhaustible; fourth, the concluding display that urges cultivation.” 〔T35n1735 0846a04–06〕
The one part of these, 「攝佛功德」 tr. “the gathering in of the Buddha’s merits”, is the gathering in of the twenty-one virtues of the Tathāgata:
「初中，即攝如來二十一種殊勝功德，以此位中德等佛故。」 tr. “Within the first, it gathers in the twenty-one kinds of surpassing merit of the Tathāgata, because in this station the virtue is equal to a buddha’s.” 〔T35n1735 0846a06–08〕
The last of the twenty-one virtues is 「所有大願靡不成就」 tr. “of all his great vows there is none that is not accomplished” 〔T10n0279 0225a29〕; the part 「證入諸法」 tr. “witnessing and entering all dharmas” begins at 「入如是大威德三昧智輪」 tr. “he enters such a wheel of samādhi-wisdom of great awesome virtue” 〔0225c11〕; the part 「普德無盡」 tr. “the universal virtue being inexhaustible” begins at 「此菩薩摩訶薩住普賢行，念念入百億不可說三昧」 tr. “this bodhisattva-mahāsattva dwells in the practice of Samantabhadra, and thought after thought he enters a hundred koṭis of unspeakable samādhis” 〔0226a05–06〕.
Explanation three · the samādhi being full and the benefit accomplished — beginning at 「菩薩摩訶薩入普賢菩薩所住如是大智慧三昧時」 tr. “when the bodhisattva-mahāsattva enters such a samādhi of great wisdom as the bodhisattva Samantabhadra dwells in” 〔T10n0279 0227a04–05〕, and passing thence through the ten great treasuries of the Dharma 〔0227b12–13〕, the ten similes of there being no speaking at variance and no doing at variance 〔0227c17–18〕, and the ten dharmas the same as the buddhas’ 〔0228b09–10〕, so as to force out the question of Universal Eye 〔0228b21〕 and the answer by the simile of the elephant-king 〔0228c27–28〕. The outline of the simile of the elephant-king:
「喻中三：一舉象王依正勝嚴……二『若天帝』下明象王神變自在……三『佛子彼伊羅』下明不壞本而能現。第三法合中分四。」 tr. “Within the simile there are three: first, raising the surpassing adornment of the elephant-king’s dependent and proper recompense … second, from ‘if the god-lord’ onward, making clear the elephant-king’s sovereignty in spiritual transformation … third, from ‘Sons of the Buddha, that Airā’ onward, making clear that he does not destroy the root and yet is able to manifest. Third, within the joining to the dharma it divides into four.” 〔T35n1735 0849a25–0849b02〕
II. Terminology
| Term | Sanskrit as transmitted by the ancient masters (romanized · a pronunciation aid) | Attestation | Essential sense |
|---|---|---|---|
| the samādhi of the unobstructed wheel | — (no transcription transmitted) | The question raised in this chapter, 「云何為菩薩摩訶薩無礙輪三昧」 tr. “what is the bodhisattva-mahāsattva’s samādhi of the unobstructed wheel” 〔T10n0279 0223c06〕 | The name has two senses: 「無礙」 tr. “unobstructed” is spoken with respect to the working of the cause (the first eleven clauses), and 「輪」 tr. “wheel” with respect to the dwelling in the fruit (the latter eleven clauses) 〔T35n1735 0845c27–29〕; Li Tongxuan explains the sense of the wheel by the thousand-spoked adamantine wheel of a wheel-turning king 〔T36n1739 0928c24–25〕 |
| Airāvaṇa (the elephant-king) | airāvaṇa (the transcription is itself what was transmitted; this sūtra elsewhere writes 「伊囉鉢那」 tr. “Airāvaṇa”, as in Li Tongxuan’s treatise) | This chapter, 「譬如伊羅鉢那象王，住金脇山七寶窟中」 tr. “it is as with the elephant-king Airāvaṇa, who dwells within the cave of seven jewels on the Golden-Flank Mountain” 〔T10n0279 0228c27–28〕 | Chengguan: 「伊羅鉢那，此云香葉，常居第一金山之脇。」 tr. “Airāvaṇa, which here means ‘fragrant leaf,’ dwells always on the flank of the first golden mountain.” 〔T35n1735 0849a25–26〕; the elephant that Śakra rides, a simile for not destroying one’s own body and yet manifesting another body |
| Sarvajñā | sarvajñā (the transcription is itself what was transmitted) | This chapter, 「智為橋梁至薩婆若」 tr. “with wisdom for a bridge he reaches Sarvajñā” 〔T10n0279 0225a27〕 | Omniscience; that toward which 「到佛無二究竟彼岸」 tr. “reaching the ultimate further shore where there is no duality with the Buddha” among the twenty-one virtues tends |
| Manasvin (the dragon king) | manasvin (the transcription is itself what was transmitted) | This chapter, 「譬如難陀跋難陀、摩那斯龍王及餘大龍降雨之時」 tr. “it is as when the dragon kings Nanda and Upananda and Manasvin and the other great dragons send down rain” 〔T10n0279 0226a24–25〕 | Li Tongxuan: 「摩那斯龍王者，摩那意也，斯云慈，謂此龍王興雲降雨從慈心起故。」 tr. “As for the dragon king Manasvin: ‘mana’ is mind, and ‘si’ here means loving-kindness — that is to say, this dragon king’s raising of clouds and sending down of rain arises out of a mind of loving-kindness.” 〔T36n1739 0929a01–02〕 |
| nayuta ／ asaṃkhyeya | nayuta ／ asaṃkhyeya (the transcriptions are themselves what were transmitted) | This chapter, 「百萬億那由他不可說佛剎微塵數」 tr. “a million koṭis of nayutas of unspeakable buddha-lands ground to dust motes” 〔T10n0279 0224b04 at the head of the twenty layers〕; also 「有十千阿僧祇清淨功德」 tr. “it has ten thousand asaṃkhyeyas of pure merits” 〔T10n0279 0224a27〕 | The names of great numbers; the measure-words of the twenty layers of light sent forth from the great lotus |
| Śakra Devānām Indra | śakra devānām indra (the transcription is itself what was transmitted) | This chapter, 「為欲供養釋提桓因」 tr. “wishing to make offerings to Śakra Devānām Indra” 〔T10n0279 0229a19〕 | Śakra, lord of the gods; the master whom the elephant-king carries |
| puṇḍarīka (the flower) | puṇḍarīka (the transcription is itself what was transmitted) | This chapter, 「芬陀利華遍滿其中」 tr. “puṇḍarīka flowers fill it everywhere” 〔T10n0279 0229a10〕 | The white lotus; the place where Śakra takes his pleasure in the garden |
| the ten great treasuries of the Dharma | — | This chapter, 「其心恒住十大法藏。何者為十」 tr. “his mind dwells constantly in ten great treasuries of the Dharma. What are the ten?” 〔T10n0279 0227b12–13〕 | The ten grounds of mind wherein this samādhi dwells: calling the buddhas to mind, calling the Dharma of the buddhas to mind, great compassion, the wisdom of pure lands, decisive understanding, equal awakening, the limit that is unobstructed and unattached, the markless nature, equal roots of goodness, the wisdom that goes before (the sūtra text in fact has eleven clauses beginning with 「住」 tr. “dwelling” 〔T10n0279 0227b13–21〕; the last, 「住觀察三世一切諸佛受生……悉入剎那際」 tr. “dwelling in the observing of all the buddhas of the three times receiving birth … all entering the limit of a kṣaṇa,” is the closing clause of the ten treasuries, and this table lists the first ten) |
| the twenty-one kinds of surpassing merit | — | Chengguan’s outline-phrase 〔T35n1735 0846a06–08〕 | The sum of the Buddha’s virtues gathered in within the samādhi; the sūtra text does not itself set out the number, which comes from Chengguan’s outline |
| the limit of the kṣaṇa | — | Li Tongxuan’s sentence concluding the ten samādhis, 「總以此剎那際為體」 tr. “taking, in sum, this limit of the kṣaṇa for its substance” 〔T36n1739 0929a15〕 | The substance by which the setter-forth of the Dharma judges the Chapter on the Ten Samādhis: the times and kalpas of the three times do not shift, and all are gathered into a single kṣaṇa |
III. Similes and Rhetoric
(1) The simile of the maṇi jewel set within a colored garment — 「佛子！譬如有人以摩尼寶置色衣中，其摩尼寶雖同衣色，不捨自性。」 tr. “Sons of the Buddha! It is as when a man sets a maṇi jewel within a colored garment: that maṇi jewel, though it takes on the color of the garment, does not abandon its own nature.” 〔T10n0279 0223c27–28〕:
- The vehicle of the simile: the maṇi jewel is set within a garment that has color, and it mirrors the color of the garment while the nature of the jewel is unaltered.
- The tenor: the bodhisattva 「成就智慧以為心寶，觀一切智普皆明現，然不捨於菩薩諸行」 tr. “accomplishes wisdom and makes of it the jewel of his mind, and contemplating omniscience he makes it all clearly manifest, and yet he does not abandon the several practices of a bodhisattva”.
- The sense displayed — Chengguan joins it, saying:
「摩尼寶置色衣中，即總喻菩薩心智置佛智中。雖同衣色，喻前智滿十句故……不捨自性，喻前行常二十句。」 tr. “The maṇi jewel set within a colored garment is the general simile for the bodhisattva’s mind-wisdom being set within the Buddha’s wisdom. ‘Though it takes on the color of the garment’ is a simile for the ten clauses above on the fullness of wisdom … ‘it does not abandon its own nature’ is a simile for the twenty clauses above on the constancy of practice.” 〔T35n1735 0846b03–06〕
That is: the wisdom is already the same as a buddha’s, and yet the practice does not abandon the cause — this is the general pattern of the 「無礙」 tr. “unobstructed” of this samādhi, and the simile of the elephant-king below is only this same sense told at greater length.
(2) The simile of space upholding the worlds — 「佛子！譬如虛空持眾世界，若成若住，無厭無倦」 tr. “Sons of the Buddha! It is as with space, which upholds the several worlds, whether they are being formed or are abiding, without weariness and without fatigue” 〔T10n0279 0224a06〕:
- The vehicle of the simile: space upholds the forming and abiding of all worlds and is not wearied, since 「虛空自性，法應爾故」 tr. “such is the own-nature of space; the dharma is thus of itself”.
- The tenor: the bodhisattva sets up measureless great vows to deliver sentient beings and his mind is without fatigue.
- The sense displayed: the unweariedness of the vow issues from what the dharma is of itself, and is not arrived at by forcing.
(3) The simile of nirvāṇa delivering universally — 「佛子！譬如涅槃，去、來、現在無量眾生於中滅度，終無厭倦。」 tr. “Sons of the Buddha! It is as with nirvāṇa, wherein measureless sentient beings past, future, and present pass into extinction, and it is never wearied.” 〔T10n0279 0224a10–11〕:
- The vehicle of the simile: nirvāṇa receives the passing into extinction of measureless sentient beings and is not wearied, because 「一切諸法本性清淨，是謂：涅槃」 tr. “all dharmas are in their original nature pure, and this is called nirvāṇa”.
- The tenor: the bodhisattva manifests himself in the world for the sake of delivering sentient beings and gives rise to no wearied mind.
- The sense displayed: the place delivered is of itself originally pure, and so there is no ground for a『weariness of having delivered』.
(4) The simile of Sarvajñā perfecting universally — 「佛子！如薩婆若，能令過去、未來、現在一切菩薩，於諸佛家已、現、當生」 tr. “Sons of the Buddha! It is as with Sarvajñā, which can cause all bodhisattvas past, future, and present to be born in the house of the buddhas — already born, now being born, and to be born” 〔T10n0279 0224a15–16〕:
- The vehicle of the simile: omniscience can perfect all bodhisattvas and yet is never fatigued, since 「一切智與法界無二故」 tr. “omniscience and the Dharma realm are not two”.
- The tenor: the bodhisattva’s mind dwells equally in omniscience, and therefore he has no mind of fatigue.
The judgement upon the three similes — Chengguan takes these three similes as one set and divides them between compassion and wisdom:
「於中三喻皆喻利生無厭，各有法、合。一虛空持剎喻，喻大願法爾故無厭。二涅槃普滅喻，喻為淨眾生故無厭。上二喻悲。三佛智普成喻，喻能所不二故無厭。此一喻智，既非愛見之悲，何有厭乎？」 tr. “Within this, the three similes are all similes for being unwearied in benefiting beings, each having its dharma and its joining. First, the simile of space upholding the lands, a simile for the great vow’s being unwearied because the dharma is thus of itself. Second, the simile of nirvāṇa extinguishing universally, a simile for being unwearied for the sake of purifying sentient beings. The two above are similes for compassion. Third, the simile of the Buddha’s wisdom perfecting universally, a simile for being unwearied because that which acts and that which is acted upon are not two. This one is a simile for wisdom; since it is not a compassion of affection and views, what weariness could there be?” 〔T35n1735 0846b09–14〕
(5) The simile of the great lotus (the surpassingness of the dependent recompense) — 「佛子！此菩薩摩訶薩有一蓮華，其華廣大盡十方際」 tr. “Sons of the Buddha! This bodhisattva-mahāsattva has a lotus flower, and that flower is so vast that it reaches to the very limit of the ten directions” 〔T10n0279 0224a19–21〕; 「菩薩摩訶薩於此華上結跏趺坐，其身大小與華相稱」 tr. “the bodhisattva-mahāsattva sits cross-legged upon this flower, and the size of his body answers to the flower” 〔0224b02–03〕:
- The sense displayed — Chengguan divides the dependent and the proper recompense:
「第二別顯一用，中二：初明依果殊勝、後『菩薩摩訶薩於此華』下正報自在。」 tr. “Second, the separate display of one working, within which there are two: first, making clear the surpassingness of the dependent fruit; afterward, from ‘the bodhisattva-mahāsattva upon this flower’ onward, the sovereignty of the proper recompense.” 〔T35n1735 0846b14–16〕
The flower is the dependent fruit and the body the proper recompense; and Chengguan says further 「自內而觀量周法界，自外而觀許眾生見，斯乃即小之大也」 tr. “observed from within, its measure encompasses the Dharma realm; observed from without, it lets sentient beings see it — this, then, is the great that is just the small” 〔T35n1735 0846b17–19〕.
(6) The simile of the wish-fulfilling jewel — 「佛子！如如意珠，隨有所求一切皆得，求者無盡，意皆滿足，而珠勢力終不匱止。」 tr. “Sons of the Buddha! It is as with the wish-fulfilling jewel: whatever is sought is all obtained, those who seek are without end, their wishes are all satisfied, and yet the power of the jewel is never exhausted or stayed.” 〔T10n0279 0226a13–14〕: a simile for the mind of samādhi putting forth dharmas as they are called for, without end, while its substance neither increases nor decreases.
(7) The simile of an ordinary person giving rise to mind — 「佛子！譬如凡夫，各別生心，已生、現生及以當生，無有邊際」 tr. “Sons of the Buddha! It is as with ordinary persons, who severally give rise to mind — thoughts already arisen, now arising, and yet to arise — without any limit” 〔T10n0279 0226a19〕: by the unbroken succession of the thoughts of ordinary persons it is a simile for the limitlessness of the bodhisattva’s entering the samādhi of the gate of universal illusion.
(8) The simile of the dragon kings sending down rain — 「佛子！譬如難陀跋難陀、摩那斯龍王及餘大龍降雨之時，滴如車軸，無有邊際」 tr. “Sons of the Buddha! It is as when the dragon kings Nanda and Upananda and Manasvin and the other great dragons send down rain, the drops like cart-axles, without any limit” 〔T10n0279 0226a23–25〕: the raindrops are limitless and yet the clouds are never exhausted — a simile for the inexhaustibility of entering the gates of the Dharma.
(9) The simile of a kindled fire — 「何以故？譬如然火，隨所有緣，於爾所時火起不息。」 tr. “Why is it so? It is as with a kindled fire: according to whatever conditions there are, for just so long does the fire arise and not cease.” 〔T10n0279 0226b16–17〕: it does not cease so long as the conditions run — a simile for the manifesting of bodies of form being without interruption.
(10) The ten similes of there being no speaking at variance and no doing at variance — 「佛子！菩薩摩訶薩無異語、異作，有如語、如作。」 tr. “Sons of the Buddha! The bodhisattva-mahāsattva has no speaking at variance and no doing at variance; his speaking is as it is and his doing is as it is.” 〔T10n0279 0227c17–18〕, whereupon there follow in a row: adamant (named from its unbreakableness) 〔0227c18–19〕, true gold (named from its excellent color), the sun god-son (named from his wheel of light), the king of mountains Sumeru (named from its four jeweled peaks), the great earth (named from its upholding of all things), the great sea (named from its holding of the many waters), the general of an army (named from his practiced skill in the dharma of battle), the wheel-turning king (ruling the four continents and guarding sentient beings) 〔0228a10〕, the seed (planted in the ground, so that stalk and leaf increase), and the great cloud (in the hot months of summer sending down a great rain, so that the seeds increase) 〔0228a15–16〕 — the first seven similes share this same clause-pattern: 『named from such-and-such · at no time apart from such-and-such』 (the latter half in fact taking three forms, 「終無有時離」 tr. “at no time is it apart from”, 「終無有時捨離」 tr. “at no time does he cast off”, and 「終不暫捨」 tr. “never for a moment does he cast off”); the three similes of the wheel-turning king, the seed, and the great cloud are of another pattern and do not use the words 「得名」 tr. “is named from”. They are a simile for the bodhisattva’s being named from his practice and at no time being apart from his practice.
(11) The simile of the elephant-king Airāvaṇa (the principal simile of this unit) — 「佛子！譬如伊羅鉢那象王，住金脇山七寶窟中」 tr. “Sons of the Buddha! It is as with the elephant-king Airāvaṇa, who dwells within the cave of seven jewels on the Golden-Flank Mountain” 〔T10n0279 0228c27–28〕:
- The vehicle of the simile: the elephant-king, his seven limbs accomplished and his six tusks complete 〔0229a02–03〕, dwells in a cave of seven jewels; when Śakra is about to go abroad the elephant-king knows his intent, vanishes from the jeweled cave and appears in the Heaven of the Thirty-Three, transforming himself so as to have thirty-three heads, seven tusks to a head, seven pools to a tusk, seven lotus flowers to a pool, and seven maidens to a flower; and having come to the flower garden he hides his elephant shape again and manifests a god’s body, so that 「無能分別；此象、此天，象之與天，更互相似」 tr. “none can distinguish: this is the elephant, this is the god — the elephant and the god are like one another turn and turn about” 〔0229a16–17〕; and yet 「彼伊羅鉢那象王，於金脇山七寶窟中無所變化」 tr. “that elephant-king Airāvaṇa, within the cave of seven jewels on the Golden-Flank Mountain, has undergone no transformation at all” 〔0229a17–19〕.
- The tenor: the bodhisattva 「修習普賢菩薩行願及諸三昧以為眾寶莊嚴之具」 tr. “cultivates the practices and vows of the bodhisattva Samantabhadra and the several samādhis, and makes of them his many-jeweled adornments” 〔0229a21–22〕, 「大悲為窟，堅固大願以為其牙」 tr. “great compassion is his cave, and firm great vows are his tusks” 〔0229a24〕, 「不捨普賢道，現成最正覺」 tr. “he does not abandon the path of Samantabhadra, and yet manifests the accomplishing of the most perfect awakening” 〔0229a29〕.
- The outline of the joining to the dharma — Chengguan’s four parts:
「第三法合中分四。一具眾行嚴合前依正。二『為欲安處』下明因果無礙，合前神變自在。三『佛子菩薩摩訶薩本身』下結成不壞因而現果，合前不壞本而能現。四『何以故』下徵釋重合。」 tr. “Third, within the joining to the dharma it divides into four. First, being furnished with the adornment of the many practices, which joins to the dependent and proper recompense above. Second, from ‘wishing to be seated’ onward, making clear the unobstructedness of cause and fruit, which joins to the sovereignty in spiritual transformation above. Third, from ‘Sons of the Buddha, the bodhisattva-mahāsattva’s own body’ onward, concluding that he does not destroy the cause and yet manifests the fruit, which joins to his not destroying the root and yet being able to manifest above. Fourth, from ‘why is it so’ onward, the questioning and explanation that joins them over again.” 〔T35n1735 0849b02–06〕
- The sense displayed: 「本身不滅」 tr. “his own body is not extinguished” 〔T10n0279 0229b16〕 is the cause not being destroyed, and 「一切處變現」 tr. “he transforms and manifests in every place” is the being able to manifest the fruit — Chengguan says 「本身不壞即因不壞，合在窟無變。一切處變現即能現果，合在天神變。」 tr. “That his own body is not destroyed is the cause not being destroyed, joining to his being in the cave without transformation. That he transforms and manifests in every place is the being able to manifest the fruit, joining to his spiritual transformation in the heaven.” 〔T35n1735 0849b15–16〕
IV. Collation with Parallel Translations
〔the sixty-fascicle text lacks it〕 — the sixty-fascicle Avataṃsaka T09n0278 has no Chapter on the Ten Samādhis. In the sixty, after the Chapter on the Ten Grounds, chapter twenty-two, there follows directly the Chapter on the Ten Clarities, chapter twenty-three (answering to the Chapter on the Ten Spiritual Penetrations, chapter twenty-eight, of the eighty-fascicle text); there is no outline-section and no chapter-title for the ten samādhis at all, and of the ten rounds of『what is the bodhisattva-mahāsattva’s such-and-such samādhi』there is in the sixty no answering scene whatever. Therefore this unit has no parallel translation that can be collated word by word — this is a structural want of counterpart at the level of the whole chapter, not something peculiar to this section, nor a misplaced reference.
The forty-fascicle Avataṃsaka T10n0293 translates only the Chapter on Entering the Inconceivable Realm of Liberation, the Practices and Vows of Samantabhadra, which has no counterpart to this chapter; it is recorded as 〔lacking〕 along with the rest.
A record of the graphs used (within this sūtra itself) — for the transcription of the elephant-king’s name, the sūtra text of the base edition reads 「伊羅鉢那」 tr. “Airāvaṇa” 〔T10n0279 0228c27〕, Li Tongxuan’s treatise cites it as 「伊囉鉢那」 tr. “Airāvaṇa” 〔T36n1739 0929a03〕, and Chengguan’s commentary reads 「伊羅鉢那」 tr. “Airāvaṇa” 〔T35n1735 0849a25〕; the three forms stand side by side, and in citing, each follows word for word the place from which it is cited.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The scriptural ground of the unobstructedness of cause and fruit — the bone of this samādhi lies in 「不壞因而現果」 tr. “not destroying the cause and yet manifesting the fruit”. The sūtra text sets up this sense itself where it joins the simile to the dharma: 「菩薩摩訶薩本身不滅，以行願力於一切處如是變現。」 tr. “The bodhisattva-mahāsattva’s own body is not extinguished, and by the power of his practices and vows he transforms and manifests in every place after this manner.” 〔T10n0279 0229b15–16〕; and where it joins them over again it says further 「雖已等同三世諸佛，而修菩薩行相續不斷。」 tr. “Though he is already equal to all the buddhas of the three times, yet he cultivates the practice of a bodhisattva in unbroken succession.” 〔0229c04–05〕 Chengguan, at the questioning and explanation, points out both the point at issue and its resolution:
「四徵釋重合中，先徵意云：因果相違，云何因門現果，果復為因？釋意云：調眾生法應如是故。」 tr. “Fourth, within the questioning and explanation that joins them over again: first the sense of the questioning, which says — cause and fruit are contrary to one another; how then does the gate of the cause manifest the fruit, and the fruit serve again as cause? The sense of the explanation says — because the dharma of taming sentient beings ought to be thus.” 〔T35n1735 0849b17–19〕
What the Huayan school calls the interpenetration of cause and fruit, and the mutual containing of station within station, has its scriptural ground just in this passage.
(2) The scriptural ground of the mutual identity of being and non-being — Chengguan, beneath the outline-heading 「顯德勝能」 tr. “displaying the surpassing capacity of the virtue”, judges the clause-pattern of the forty-one clauses:
「初句有不礙無，以有是無之有故；後四十句明無不礙有、以無是有之無故。又前是二而不二，後是不二而二及寂用相即等，並顯可知。」 tr. “The first clause is being not obstructing non-being, because being is the being of non-being; the latter forty clauses make clear non-being not obstructing being, because non-being is the non-being of being. Again, the former is two and yet not two, the latter is not two and yet two, together with the mutual identity of stillness and function and the rest — all displayed, and may be understood.” 〔T35n1735 0847b16–20〕
What he points to is the forty-odd clauses of the sūtra text from 「雖知無色，而演說諸色」 tr. “though he knows there is no form, yet he expounds the several forms” 〔T10n0279 0225b09〕 onward, all of the pattern 「雖知……而……」 tr. “though he knows … yet …”, of which 「雖知法無轉，而轉法輪」 tr. “though he knows that dharmas have no turning, yet he turns the wheel of the Dharma” 〔0225b24〕 is one instance. This passage is the densest sūtra text for the Huayan sense of 「相即」 tr. “mutual identity”.
(3) The scriptural ground of suchness taking naturelessness for its nature — the sūtra says 「安住無邊不可說法。自性清淨、法界實相、如來種性」 tr. “he dwells in boundless unspeakable dharmas — of pure own-nature, the true mark of the Dharma realm, the lineage-nature of the Tathāgata” 〔T10n0279 0224c07–08〕, and Chengguan, glossing 「如來種性」 tr. “the lineage-nature of the Tathāgata”, says:
「而云如來種性者，諸佛以無性真如而為性。」 tr. “That it says ‘the lineage-nature of the Tathāgata’ is because the buddhas take natureless suchness for their nature.” 〔T35n1735 0846b28–29〕
And he judges this passage to be 「明達無相法，即同諸如來，於最清淨真如能入功德」 tr. “making clear the penetration of the markless dharma, which is the same as the Tathāgatas, and the merit of being able to enter the utterly pure suchness” 〔0846b23–24〕.
(4) The dividing line between the names and senses of buddha and bodhisattva — the eleven questions of Universal Eye, from 「得如是法，同諸如來，何故不名：佛」 tr. “having obtained such dharmas, the same as the Tathāgatas, why is he not named a buddha” 〔T10n0279 0228b22〕 onward; and the eleven answers of Samantabhadra, all of one clause-pattern: 「入智境界，則名為：佛」 tr. “entering the realm of wisdom, he is then named a buddha” 〔0228c03–04〕 ／ 「於如來所修菩薩行無有休息，說名：菩薩」 tr. “cultivating the practice of a bodhisattva in the Tathāgata’s presence without rest, he is said to be named a bodhisattva” 〔0228c04–05〕. And so down to the last pair: 「了知法界無有邊際，一切諸法一相無相，是則說名：究竟法界捨菩薩道」 tr. “fully knowing that the Dharma realm has no limit, and that all dharmas are of one mark and markless, he is then said to be named one who has reached the Dharma realm to its end and cast off the path of the bodhisattva” 〔0228c23–24〕 ／ 「起大悲心度諸眾生，盡未來際無有疲厭，是則說名：普賢菩薩」 tr. “giving rise to a mind of great compassion he delivers sentient beings, to the very end of the future without fatigue, and he is then said to be named the bodhisattva Samantabhadra” 〔0228c25–27〕. The name is set up according to the sense, and the sense has two gates, and so one person obtains two names together — this is the pivot of the doctrine of this chapter.
(5) The gathering-up of the ten samādhis — at the close of the chapter, 「佛子！此是菩薩摩訶薩所住普賢行十大三昧輪。」 tr. “Sons of the Buddha! This is the wheel of the ten great samādhis of the practice of Samantabhadra wherein the bodhisattva-mahāsattva dwells.” 〔T10n0279 0229c08–09〕 Chengguan attaches this sentence to the main text of the whole sūtra: 「最後佛子即大文第三總結十數。」 tr. “The last ‘Sons of the Buddha’ is the third division of the main text, the general conclusion of the ten numbers.” 〔T35n1735 0849b25–26〕
VI. Divergent Interpretations of the Commentators
Chengguan, Huayan jing shu T35n1735 (phrase by phrase upon the eighty-fascicle text · the principal witness)
The track of his outline — he judges and explains phrase by phrase in three parts and ten sections, all the passages already cited under rubrics I and III. In explaining the name of the samādhi he sets up no separate gloss, but assigns the two senses by the number of the clauses alone: the sense of unobstructedness in the eleven clauses on the working of the cause, the sense of the wheel in the eleven clauses on the dwelling in the fruit 〔T35n1735 0845c27–29〕.
On the discrepancy of the seven tusks — the sūtra text has the elephant-king in his own shape with 「六牙具足」 tr. “his six tusks complete” 〔T10n0279 0229a02–03〕, while in the transformation 「於一一頭化作七牙」 tr. “upon each and every head he conjures seven tusks” 〔0229a07〕; Chengguan records the unevenness without settling a judgement:
「言七牙者，準〈賢首品〉但有六牙，或是譯者類後三七便言七耳。若作表義，于何不可。」 tr. “As for saying seven tusks: going by the Chapter on Wise Head there are but six tusks, and it may be that the translator, following the threes and sevens that come after, therefore said seven. And if it be taken as setting forth a meaning, wherein would it be inadmissible?” 〔T35n1735 0849a27–29〕
On the intent of the elephant and the god being indistinguishable — 「無能分別此象此天者，正意取此以喻菩薩等佛之義。」 tr. “That none can distinguish ‘this is the elephant, this is the god’ — the true intent takes this as a simile for the sense of the bodhisattva being equal to a buddha.” 〔T35n1735 0849a29–0849b01〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (the track of setting forth the Dharma)
On the sense of the wheel — not from the number of the clauses, but taking the sense from the shape of the wheel as an implement:
「輪者譬如輪王千輻金剛輪，轂輻輞軔悉圓滿，明壞生死行圓，表此菩薩悲智萬行神通道力滿眾生界，斷眾生惑悉圓滿故。」 tr. “As for the wheel, it is like the thousand-spoked adamantine wheel of a wheel-turning king, whose hub and spokes and rim and chock are all complete — making clear that the practice of destroying birth-and-death is complete, and setting forth that this bodhisattva’s compassion and wisdom, his myriad practices, his spiritual penetrations and the power of his path fill the realm of sentient beings, and that his cutting off of the delusions of sentient beings is all complete.” 〔T36n1739 0928c24–27〕
On the name of the elephant-king — he takes the same gloss of 「香葉」 tr. “fragrant leaf” as Chengguan, but sets up other grounds for it:
「伊囉鉢那此云香葉，以於寶窟邊多有香葉樹，以此為名。又以化作三十三頭，一一頭有六牙，一一牙上化作七池，一一池中化作七蓮華。以取所化蓮華其葉香潔，因此為名。」 tr. “Airāvaṇa here means ‘fragrant leaf,’ and because beside the jeweled cave there are many fragrant-leaf trees, it is named from this. Again, because he conjures thirty-three heads, and upon each head there are six tusks, and upon each tusk he conjures seven pools, and within each pool he conjures seven lotus flowers — taking it that the leaves of the conjured lotus flowers are fragrant and clean, it is named from this.” 〔T36n1739 0929a03–07〕
On the intent of the simile — 「此舉喻明此菩薩雖已成佛位，不壞方便行也。如彼象王雖能化身作天，而常不失象之本位。」 tr. “This raising of a simile makes clear that this bodhisattva, though he has already accomplished the station of a buddha, does not destroy the practice of skillful means. It is as with that elephant-king: though he can transform his body into a god, yet he never loses the elephant’s original station.” 〔T36n1739 0929a11–13〕
His general judgement upon the Chapter on the Ten Samādhis — 「已上十定有十段文意，明從初發心成道始終，出生入涅槃，總以此剎那際為體。」 tr. “The ten samādhis above have ten sections of textual sense, making clear the whole course from the first arousing of the mind to the accomplishing of the path, the coming forth into birth and the entering into nirvāṇa, taking, in sum, this limit of the kṣaṇa for its substance.” 〔T36n1739 0929a13–15〕; and further, this chapter gathers in the three times: 「一切古今三世歲劫，皆以此〈十定品〉該收。」 tr. “All the years and kalpas of the three times, ancient and modern, are gathered in by this Chapter on the Ten Samādhis.” 〔0929a26–27〕
Fazang, Tanxuan ji T35n1733 · Zhiyan, Souxuan ji T35n1732
〔not found〕 — both commentaries make their outlines upon the sixty-fascicle Avataṃsaka, and the sixty has no Chapter on the Ten Samādhis; hence neither treatise has any passage citing and outlining this chapter. Where they speak elsewhere in general of 「十定」 tr. “the ten samādhis”, it is by way of citing the ten samādhis as one of a set of ten dharmas, and is not a text explaining this samādhi; it is not recorded here.
Recorded without adjudication: Chengguan judges and explains section by section with the phrases of his outline (the track of following the text phrase by phrase); Li Tongxuan reads it by the shape of the implement and the setting forth of meanings (the track of setting forth the Dharma). On the number of the elephant-king’s tusks, Chengguan keeps both readings, 「譯者類後」 tr. “the translator followed what comes after” and 「若作表義」 tr. “if it be taken as setting forth a meaning”, and settles upon neither; on the sense of the elephant-king’s name, Chengguan attaches it to 「常居第一金山之脇」 tr. “dwelling always on the flank of the first golden mountain”, while Li Tongxuan attaches it to the two accounts, 「寶窟邊多有香葉樹」 tr. “beside the jeweled cave there are many fragrant-leaf trees” and 「所化蓮華其葉香潔」 tr. “the leaves of the conjured lotus flowers are fragrant and clean”. All are the settled sayings of the ancient masters; they are recorded here, without adjudication of higher and lower.
VII. Cross-Reading and Lineage
- Cross-reading within the chapter: this samādhi is the last of the ten great samādhis, and the workings of the nine before it (universal light · wondrous light · travelling in due order to the buddha-lands · the practice of the pure deep mind · the treasury of the adornment of the past · the treasury of the light of wisdom · fully knowing the buddha-adornments of all worlds · the differentiated bodies of sentient beings · sovereignty in the Dharma realm) are here gathered up together; the ten similes of 「無異語、異作」 tr. “no speaking at variance and no doing at variance” 〔T10n0279 0227c17〕 and the sentence that draws the assembly together, 「入如是等諸大三昧，常勤化度一切眾生」 tr. “entering such great samādhis as these, he is constantly diligent in transforming and delivering all sentient beings” 〔0228a11–12〕, gather back the nine samādhis before. The sentence at the close of the chapter, 「此是菩薩摩訶薩所住普賢行十大三昧輪」 tr. “this is the wheel of the ten great samādhis of the practice of Samantabhadra wherein the bodhisattva-mahāsattva dwells” 〔0229c08–09〕, is the gathering-up of the whole Chapter on the Ten Samādhis, which Chengguan judges to be the third division of the main text, the general conclusion of the ten numbers 〔T35n1735 0849b25–26〕.
- Cross-reading within the assembly: this chapter stands at the head of the seventh assembly, and after it come the Chapter on the Ten Spiritual Penetrations, chapter twenty-eight, and the Chapter on the Ten Forbearances, chapter twenty-nine; Chengguan’s commentary passes at the end of this outline directly into the outline of the Chapter on the Ten Spiritual Penetrations 〔T35n1735 0850a05 before〕. Li Tongxuan takes the eleven chapters of this assembly as together making clear 「隨位佛果，不壞方便行普賢之道」 tr. “the buddha-fruit according to station, and the not destroying of the path of Samantabhadra, the practice of skillful means” 〔T36n1739 0929a17–19〕, and this samādhi is that sense at its utmost.
- Cross-reading with the Chapter on Wise Head: for the checking of the number of the elephant-king’s tusks, Chengguan takes the Chapter on Wise Head, where there are 「但有六牙」 tr. “but six tusks”, for his standard 〔T35n1735 0849a27–28〕 — one instance of witness borne between chapters.
- The Huayan school’s treatises: this samādhi’s 「不壞因而現果」 tr. “not destroying the cause and yet manifesting the fruit” and the forty-one clauses of 「有無相即」 tr. “the mutual identity of being and non-being” are where the scriptural grounds lie for the school of Xianshou on the interpenetration of cause and fruit and on mutual identity and mutual entering. The Huayan school’s treatises already fixed for this edition (the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Huanyuan guan T45n1876) yield, upon mechanical search for the terms of this unit, zero hits throughout, and there is no word-for-word lineage passage to cite; it is honestly recorded as lacking, the names being attached to the general table and the materials entering the prologue at the head of the volume (recorded without adjudication).
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): the tenth, the great samādhi of the unobstructed wheel, runs from 〔T10n0279 0223c06〕 to 〔0229c16 before〕 (the end of fascicle forty-two and fascicle forty-three). The question raised 0223c06 · the twenty-two clauses on the means at the time of entering 0223c07–0223c14 (the eleven clauses of the sense of the wheel beginning 0223c11) · the working of wisdom once he has entered, beginning 0223c14 · the simile of the maṇi jewel 0223c27 · the simile of space 0224a06 · the simile of nirvāṇa 0224a10 · the simile of Sarvajñā 0224a15 · the great lotus 0224a20 (sitting cross-legged 0224b02) · the penetration of the markless dharma 0224c07 · the last clause of the twenty-one virtues 0225a29 · the displaying of the surpassing capacity of the virtue, beginning 0225a29 · the forty-one clauses of mutual identity, beginning 0225b09 (no turning and yet turning 0225b24) · the wheel of samādhi-wisdom of great awesome virtue 0225c11 (he does not give rise to this thought 0225c15 · the substance, the boundlessness, the surpassingness 0225c18) · the last clause of the twenty-eight gates of entering 0226a04 · the universal virtue being inexhaustible, beginning 0226a05 · the simile of the wish-fulfilling jewel 0226a13 · the simile of an ordinary person giving rise to mind 0226a19 · the simile of the dragon kings sending down rain 0226a24 · the simile of a kindled fire 0226b16 · the samādhi being full and the benefit accomplished, beginning 0227a04 · the clauses on being a teacher of the Dharma for the world and the rest 0227a25 · manifesting great sovereignty 0227b03 · the ten great treasuries of the Dharma 0227b12–21 (the concluding praise 0227b21) · suchness and the true limit followed out in accord with the conventional 0227b28 · the ten similes of there being no speaking at variance and no doing at variance 0227c17–0228a20 (adamant 0227c18 · the wheel-turning king 0228a10 · the great cloud 0228a15) · the ten dharmas the same as the buddhas’ 0228b09 · the question of Universal Eye 0228b21 (the last question 0228b27) · Samantabhadra’s answer, beginning 0228b28 (then he is named a buddha 0228c03 · awakening to all dharmas 0228c09 · one who dwells in the true limit 0228c18 · reaching the Dharma realm to its end 0228c23 · the bodhisattva Samantabhadra 0228c25) · the simile of the elephant-king, beginning 0228c27 (his six tusks complete 0229a02 · the god-lord about to go abroad 0229a04 · the elephant and the god like one another turn and turn about 0229a16 · no transformation within the cave 0229a17) · the joining to the dharma, beginning 0229a21 (great compassion for a cave 0229a24 · not abandoning the path of Samantabhadra 0229a29) · his own body not extinguished 0229b15 · you should observe this one 0229b23 · the joining over again of the elephant-king 0229b25 · already equal to all the buddhas of the three times 0229c04 · the concluding of the name 0229c05–07 · the concluding praise at the close of the chapter 0229c08–09.
- Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka): 〔lacking〕 — it has no Chapter on the Ten Samādhis (rubric IV in full).
- Prajñā T293 (the forty-fascicle Avataṃsaka): 〔lacking〕 — it translates only the one chapter on the practices and vows of Samantabhadra.
- Chengguan, Huayan jing shu T35n1735: the commentary on the tenth samādhi runs from 0845c23 to 0850a05 before (the end of fascicle forty-five). The threefold outline 0845c23–26 · the twenty-two clauses 0845c26–29 · the four kinds of unobstructedness 0846a01–02 · the four parts of the working of wisdom 0846a04–06 · the twenty-one virtues 0846a06–08 · the joining of the maṇi simile 0846b03–06 · the three similes of compassion and wisdom 0846b10–14 · the separate display of one working 0846b14–16 · the penetration of the markless dharma 0846b23–24 · natureless suchness 0846b28–29 · the mutual identity of being and non-being 0847b16–20 · the outline of the simile of the elephant-king 0849a25–0849b02 · the four parts of the joining to the dharma 0849b02–06 · not destroying the cause and yet manifesting the fruit 0849b15–16 · the questioning and explanation that joins them over again 0849b17–19 · the concluding of the name together with the general conclusion of the ten samādhis 0849b24–26. 〔Note: the commentary upon this unit is more than twenty thousand graphs in length; this apparatus has checked and cited word by word only the two passages at its head and its tail, while the middle passage of some seven thousand graphs is neither checked nor cited.〕
- Li Tongxuan, Xin Huayan jing lun T36n1739: his explanation of the tenth samādhi runs from 0928c24 to 0929a29 before (the whole section, over two thousand graphs · recorded in full). The sense of the wheel 0928c24–27 · Manasvin 0929a01–02 · the two accounts of the fragrant leaf 0929a03–07 · the intent of the simile 0929a11–13 · the general judgement upon the ten samādhis 0929a13–15 · the gathering in of the three times 0929a26–27.
- Fazang, Tanxuan ji T35n1733 · Zhiyan, Souxuan ji T35n1732: 〔not found〕 (zero hits upon mechanical search · rubric VI in full).
- The Huayan school’s treatises T45n1866 · T45n1868 · T45n1883 · T45n1876: mechanical search for the terms of this unit yields zero hits throughout — 〔not found〕 as to any word-for-word lineage passage.
- Variant readings: within the range of T279 covered by this unit, 〔0223c06〕–〔0229c15〕, the Taishō base text carries 11 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0224a17〕不【大】｜無【元】【明】 · 〔0224b02〕諭【大】｜喻【宋】【元】【明】【宮】 · 〔0224c02〕辭【大】＊｜詞【宮】＊（＊同校並繫〔0225b17〕之辭字） · 〔0226a22〕昧【大】｜時【聖】 · 〔0226a26〕雲【大】｜雨【宮】／雨【北藏-CB】（明註曰雲北藏作雨） · 〔0226b06〕時【大】｜時劫【明】 · 〔0227c26〕王【大】｜無此字【聖】 · 〔0228c24〕相【大】｜切【宮】 · 〔0229a02〕肢【大】｜支【宋】【元】【明】【宮】 · 〔0229a02〕六【大】｜七【宋】 · 〔0229a08〕采【大】＊｜婇【宋】【元】【宮】＊. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.) The interlinear notes (phonetic and collation glosses) were stripped and recorded at the level of the original-text layer.
- A further note upon the variant readings: 4 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0224b12〕閣【CB】【麗-CB】【磧-CB】｜闇【大】 · 〔0224c23〕靜【CB】【麗-CB】【磧-CB】｜諍【大】 · 〔0225b07〕妄【CB】【麗-CB】【磧-CB】｜忘【大】 · 〔0227a15〕無【CB】【麗-CB】【磧-CB】｜為【大】.