華嚴經品三十三佛不思議法品Avataṃsaka Sūtra · The Inconceivable Dharmas of the Buddhas

〔T10 0242a05〕

心要Essence

一粒微塵裝得下三世，不是塵變大了。

大會裡有人心裡動了個念頭——佛究竟是什麼樣子——還沒出聲，佛就知道了。這一品不替你把佛說明白，它開了三十二道門，門門說不盡；說不盡本身，就是答案。所以經文一再攔住讀者：一微塵中現出無量佛剎而轉法輪，卻「微塵不大、世界不小」——凡想用放大縮小去懂華嚴的，都還在門外。

三十二門開頭第一句是「常住大悲」。後面所有的毛孔持世界、一念遍十方，都從這一句長出來。走到入城門那一段更樸素：佛一腳踏進城，「盲者得眼，聾者得耳，狂者得心，裸者得衣」——佛事的實處，是人的苦當下少一分。

『不可思議』從不在遠處。且入此門。

A single dust mote holds the three times, and it is not that the mote has grown larger.

Someone in the great assembly stirred a thought in his mind — what, after all, is a buddha like — and before it was uttered aloud the Buddha already knew it. This chapter does not explain the Buddha to you; it opens thirty-two gates, and gate by gate there is no exhausting what is said. That it cannot be exhausted is itself the answer. And so the text again and again holds the reader back: within a single dust mote there appear measureless buddha-lands, and in them the wheel of the Dharma is turned, and yet “the dust mote does not grow large and the worlds do not grow small” — whoever would understand the Avataṃsaka by enlarging and shrinking is still outside the gate.

The first sentence of the thirty-two gates is “abiding always in great compassion.” Everything that comes afterward — the pores that hold worlds, the single thought that pervades the ten directions — grows out of that one sentence. The stretch about entering the city gate is plainer still: the Buddha sets one foot inside the city, and “the blind gain eyes, the deaf gain ears, the deranged gain their minds, the naked gain clothing” — the solid ground of a buddha’s deeds is that a person’s suffering is here and now one measure less.

‘The inconceivable’ is never somewhere far off. Now enter this gate.

原典Canonical · verbatim

〔T10 0242〕爾時，大會中有諸菩薩作是念：「諸佛國土云何不思議？諸佛本願云何不思議？諸佛種性云何不思議？諸佛出現云何不思議？諸佛身云何不思議？諸佛音聲云何不思議？諸佛智慧云何不思議？諸佛自在云何不思議？諸佛無礙云何不思議？諸佛解脫云何不思議？」爾時，世尊知諸菩薩心之所念，則以神力加持，智慧攝受，光明照曜，威勢充滿，令青蓮華藏菩薩住佛無畏，入佛法界，獲佛威德，神通自在，得佛無礙廣大觀察，知一切佛種性次第，住不可說佛法方便。爾時，青蓮華藏菩薩則能通達無礙法界，則能安住離障深行，則能成滿普賢大願，則能知見一切佛法，以大悲心觀察眾生，欲令清淨精勤修習無有厭怠，受行一切諸菩薩法，於一念中出生佛智，解了一切無盡智門，總持、辯才皆悉具足；承佛神力，告蓮華藏菩薩言：「佛子！諸佛世尊有無量住，所謂：常住大悲、住種種身作諸佛事、住平等意轉淨法輪、住四辯才說無量法、住不思議一切佛法、住清淨音遍無量土、住不可說甚深法界、住現一切最勝神通、住能開示無有障礙究竟之法。「佛子！諸佛世尊有十種法，普遍無量無邊法界。何等為十？所謂：一切諸佛有無邊際身，色相清淨，普入諸趣而無染著；一切諸佛有無邊際無障礙眼，於一切法悉能明見；一切諸佛有無邊際無障礙耳，悉能解了一切音聲；一切諸佛有無邊際鼻，能到諸佛自在彼岸；一切諸佛有廣長舌，出妙音聲周遍法界；一切諸佛有無邊際身，應眾生心，咸令得見；一切諸佛有無邊際意，住於無礙平等法身；一切諸佛有無邊際無礙解脫，示現無盡大神通力；一切諸佛有無邊際清淨世界，隨眾生樂現眾佛土，具足無量種種莊嚴，而於其中不生染著；一切諸佛有無邊際菩薩行願，得圓滿智，遊戲自在，悉能通達一切佛法。佛子！是為如來、應、正等覺普遍法界無邊際十種佛法。「佛子！諸佛世尊有十種念念出生智。何等為十？所謂：一切諸佛於一念中，悉能示現無量世界從天來下；一切諸佛於一念中，悉能示現無量世界菩薩受生；一切諸佛於一念中，悉能示現無量世界出家學道；一切諸佛於一念中，悉能示現無量世界菩提樹下成等正覺；一切諸佛於一念中，悉能示現無量世界轉妙法輪；一切諸佛於一念中，悉能示現無量世界教化眾生供養諸佛；一切諸佛於一念中，悉能示現無量世界不可言說種種佛身；一切諸佛於一念中，悉能示現無量世界種種莊嚴、無數莊嚴、如來自在一切智藏；一切諸佛於一念中，悉能示現無量世界無量無數清淨眾生；一切諸佛於一念中，悉能示現無量世界三世諸佛種種根性、種種精進、種種行解，於三世中成等正覺。是為十。「佛子！諸佛世尊有十種不失時。何等為十？所謂：一切諸佛成等正覺不失時；一切諸佛成熟有緣不失時；一切諸佛授菩薩記不失時；一切諸佛隨眾生心示現神力不失時；一切諸佛隨眾生解示現佛身不失時；一切諸佛住於大捨不失時；一切諸佛入諸聚落不失時；一切諸佛攝諸淨信不失時；一切諸佛調惡眾生不失時；一切諸佛現不思議諸佛神通不失時。是為十。「佛子！諸佛世尊有十種無比不思議境界。何等為十？所謂：一切諸佛一跏趺坐，遍滿十方無量世界；一切諸佛說一義句，悉能開示一切佛法；一切諸佛放一光明，悉能遍照一切世界；一切諸佛於一身中，悉能示現一切諸身；一切諸佛於一處中，悉能示現一切世界；一切諸佛於一智中，悉能決了一切諸法無所罣礙；一切諸佛於一念中，悉能遍往十方世界；一切諸佛於一念中，悉現如來無量威德；一切諸佛於一念中，普緣三世佛及眾生，心無雜亂；一切諸佛於一念中，與去、來、今一切諸佛體同無二。是為十。「佛子！諸佛世尊能出生十種智。何者為十？所謂：一切諸佛知一切法無所趣向，而能出生迴向願智；一切諸佛知一切法皆無有身，而能出生清淨身智；一切諸佛知一切法本來無二，而能出生能覺悟智；一切諸佛知一切法無我無眾生，而能出生調眾生智；一切諸佛知一切法本來無相，而能出生了諸相智；一切諸佛知一切世界無有成壞，而能出生了成壞智；一切諸佛知一切法無有造作，而能出生知業果智；一切諸佛知一切法無有言說，而能出生了言說智；一切諸佛知一切法無有染淨，而能出生知染淨智；一切諸佛知一切法無有生滅，而能出生了生滅智。是為十。〔T10 0243〕「佛子！諸佛世尊有十種普入法。何等為十？所謂：一切諸佛有淨妙身，普入三世；一切諸佛皆悉具足三種自在，普化眾生；一切諸佛皆悉具足諸陀羅尼，普能受持一切佛法；一切諸佛皆悉具足四種辯才，普轉一切清淨法輪；一切諸佛皆悉具足平等大悲，恒不捨離一切眾生；一切諸佛皆悉具足甚深禪定，恒普觀察一切眾生；一切諸佛皆悉具足利他善根，調伏眾生無有休息；一切諸佛皆悉具足無所礙心，普能安住一切法界；一切諸佛皆悉具足無礙神力，一念普現三世諸佛；一切諸佛皆悉具足無礙智慧，一念普立三世劫數。是為十。「佛子！諸佛世尊有十種難信受廣大法。何等為十？所謂：一切諸佛悉能摧滅一切諸魔；一切諸佛悉能降伏一切外道；一切諸佛悉能調伏一切眾生咸令歡悅；一切諸佛悉能往詣一切世界化導群品；一切諸佛悉能智證甚深法界；一切諸佛悉皆能以無二之身現種種身充滿世界；一切諸佛悉皆能以清淨音聲起四辯才說法無斷，凡有信受功不唐捐；一切諸佛皆悉能於一毛孔中出現諸佛，與一切世界微塵數等，無有斷絕；一切諸佛皆悉能於一微塵中示現眾剎，與一切世界微塵數等，具足種種上妙莊嚴，恒於其中轉妙法輪教化眾生，而微塵不大、世界不小，常以證智安住法界；一切諸佛皆悉了達清淨法界，以智光明破世癡闇，令於佛法悉得開曉，隨逐如來住十力中。是為十。「佛子！諸佛世尊有十種大功德，離過清淨。何等為十？所謂：一切諸佛具大威德，離過清淨；一切諸佛悉於三世如來家生，種族調善，離過清淨；一切諸佛盡未來際心無所住，離過清淨；一切諸佛於三世法皆無所著，離過清淨；一切諸佛知種種性皆是一性，無所從來，離過清淨；一切諸佛前際、後際福德無盡，等於法界，離過清淨；一切諸佛無邊身相遍十方剎，隨時調伏一切眾生，離過清淨；一切諸佛獲四無畏，離諸恐怖，於眾會中大師子吼，明了分別一切諸法，離過清淨；一切諸佛於不可說不可說劫入般涅槃，眾生聞名獲無量福，如佛現在功德無異，離過清淨；一切諸佛遠在不可說不可說世界中，若有眾生一心正念則皆得見，離過清淨。是為十。「佛子！諸佛世尊有十種究竟清淨。何等為十？所謂：一切諸佛往昔大願究竟清淨；一切諸佛所持梵行究竟清淨；一切諸佛離世眾惑究竟清淨；一切諸佛莊嚴國土究竟清淨；一切諸佛所有眷屬究竟清淨；一切諸佛所有種族究竟清淨；一切諸佛色身相好究竟清淨；一切諸佛法身無染究竟清淨；一切諸佛一切智智無有障礙究竟清淨；一切諸佛解脫自在，所作已辦，到於彼岸，究竟清淨。是為十。「佛子！諸佛世尊於一切世界、一切時，有十種佛事。何等為十？一者，若有眾生專心憶念，則現其前；二者，若有眾生心不調順，則為說法；三者，若有眾生能生淨信，必令獲得無量善根；四者，若有眾生能入法位，悉皆現證，無不了知；五者，教化眾生無有疲厭；六者，遊諸佛剎，往來無礙；七者，大悲不捨一切眾生；八者，現變化身，恒不斷絕；九者，神通自在，未嘗休息；十者，安住法界，能遍觀察。是為十。「佛子！諸佛世尊有十種無盡智海法。何等為十？所謂：一切諸佛無邊法身無盡智海法；一切諸佛無量佛事無盡智海法；一切諸佛佛眼境界無盡智海法；一切諸佛無量無數難思善根無盡智海法；一切諸佛普雨一切甘露妙法無盡智海法；一切諸佛讚佛功德無盡智海法；一切諸佛往昔所修種種願行無盡智海法；一切諸佛盡未來際恒作佛事無盡智海法；一切諸佛了知一切眾生心行無盡智海法；一切諸佛福智莊嚴無能過者無盡智海法。是為十。「佛子！諸佛世尊有十種常法。何等為十？所謂：一切諸佛常行一切諸波羅蜜；一切諸佛於一切法常離迷惑；一切諸佛常具大悲；一切諸佛常有十力；一切諸佛常轉法輪；一切諸佛常為眾生示成正覺；一切諸佛常樂調伏一切眾生；一切諸佛心常正念不二之法；一切諸佛化眾生已，常示入於無餘涅槃，諸佛境界無邊際故。是為十。「佛子！諸佛世尊有十種演說無量諸佛法門。何等為十？所謂：一切諸佛演說無量眾生界門；一切諸佛演說無量眾生行門；一切諸佛演說無量眾生業果門；一切諸佛演說無量化眾生門；一切諸佛演說無量淨眾生門；一切諸佛演說無量菩薩行門；一切諸佛演說無量菩薩願門；一切諸佛演說無量一切世界成壞劫門；一切諸佛演說無量菩薩深心淨佛剎門；一切諸佛演說無量一切世界三世諸佛於彼彼劫次第出現門；一切諸佛演說一切諸佛智門。是為十。〔T10 0244〕「佛子！諸佛世尊有十種為眾生作佛事。何等為十？所謂：一切諸佛示現色身為眾生作佛事；一切諸佛出妙音聲為眾生作佛事；一切諸佛有所受為眾生作佛事；一切諸佛無所受為眾生作佛事；一切諸佛以地、水、火、風為眾生作佛事；一切諸佛神力自在示現一切所緣境界為眾生作佛事；一切諸佛種種名號為眾生作佛事；一切諸佛以佛剎境界為眾生作佛事；一切諸佛嚴淨佛剎為眾生作佛事；一切諸佛寂寞無言為眾生作佛事。是為十。「佛子！諸佛世尊有十種最勝法。何等為十？所謂：一切諸佛大願堅固不可沮壞，所言必作，言無有二；一切諸佛為欲圓滿一切功德，盡未來劫修菩薩行不生懈倦；一切諸佛為欲調伏一眾生故，往不可說不可說世界，如是而為一切眾生而無斷絕；一切諸佛於信、於毀二種眾生，大悲普觀，平等無異；一切諸佛從初發心乃至成佛，終不退失菩提之心；一切諸佛積集無量諸善功德，皆以迴向一切智性，於諸世間終無染著；一切諸佛於諸佛所修學三業，唯行佛行，非二乘行，皆為迴向一切智性，成於無上正等菩提；一切諸佛放大光明，其光平等照一切處，及照一切諸佛之法，令諸菩薩心得清淨，滿一切智；一切諸佛捨離世樂，不貪不染，而普願世間離苦得樂，無諸戲論；一切諸佛愍諸眾生受種種苦，守護佛種，行佛境界，出離生死，逮十力地。是為十。「佛子！諸佛世尊有十種無障礙住。何等為十？所謂：一切諸佛皆能往一切世界無障礙住；一切諸佛皆能住一切世界無障礙住；一切諸佛皆能於一切世界行、住、坐、臥無障礙住；一切諸佛皆能於一切世界演說正法無障礙住；一切諸佛皆能於一切世界住兜率天宮無障礙住；一切諸佛皆能入法界一切三世無障礙住；一切諸佛皆能坐法界一切道場無障礙住；一切諸佛皆能念念觀一切眾生心行以三種自在教化調伏無障礙住；一切諸佛皆能以一身住無量不思議佛所及一切處利益眾生無障礙住；一切諸佛皆能開示無量諸佛所說正法無障礙住。是為十。「佛子！諸佛世尊有十種最勝無上莊嚴。何等為十？一切諸佛皆悉具足諸相隨好，是為諸佛第一最勝無上身莊嚴。一切諸佛皆悉具足六十種音，一一音有五百分，一一分無量百千清淨之音以為嚴好，能於法界一切眾中無諸恐怖，大師子吼演說如來甚深法義，眾生聞者靡不歡喜，隨其根欲悉得調伏，是為諸佛第二最勝無上語莊嚴。一切諸佛皆具十力、諸大三昧、十八不共莊嚴意業，所行境界通達無礙，一切佛法咸得無餘，法界莊嚴而為莊嚴，法界眾生心之所行，去、來、現在各各差別，於一念中悉能明見，是為諸佛第三最勝無上意莊嚴。一切諸佛皆悉能放無數光明，一一光明有不可說光明網以為眷屬，普照一切諸佛國土，滅除一切世間黑闇，示現無量諸佛出興，其身平等悉皆清淨，所作佛事咸不唐捐，能令眾生至不退轉，是為諸佛第四最勝無上光明莊嚴。一切諸佛現微笑時，皆於口中放百千億那由他阿僧祇光明，一一光明各有無量不思議種種色，遍照十方一切世界，於大眾中發誠實語，授無量無數不思議眾生阿耨多羅三藐三菩提記，是為諸佛第五離世癡惑最勝無上現微笑莊嚴。一切諸佛皆有法身清淨無礙，於一切法究竟通達，住於法界無有邊際，雖在世間不與世雜，了世實性，行出世法，言語道斷，超蘊、界、處，是為諸佛第六最勝無上法身莊嚴。一切諸佛皆有無量常妙光明，不可說不可說種種色相以為嚴好為光明藏，出生無量圓滿光明，普照十方無有障礙，是為諸佛第七最勝無上常妙光明莊嚴。一切諸佛皆有無邊妙色、可愛妙色、清淨妙色、隨心所現妙色、映蔽一切三界妙色、到於彼岸無上妙色，是為諸佛第八最勝無上妙色莊嚴。一切諸佛皆於三世佛種中生，積眾善寶，究竟清淨，無諸過失，離世譏謗，一切法中最為殊勝清淨妙行之所莊嚴，具足成就一切智智，種族清淨無能譏毀，是為諸佛第九最勝無上種族莊嚴。一切諸佛以大慈力莊嚴其身，究竟清淨無諸渴愛，身行永息，心善解脫，見者無厭，大悲救護一切世間；第一福田、無上受者，哀愍利益一切眾生，悉令增長無量福德、智慧之聚，是為諸佛第十最勝無上大慈大悲功德莊嚴。是為十。〔T10 0245〕「佛子！諸佛世尊有十種自在法。何等為十？所謂：一切諸佛於一切法悉得自在，明達種種句身、味身，演說諸法辯才無礙，是為諸佛第一自在法。一切諸佛教化眾生未曾失時，隨其願樂為說正法，咸令調伏無有斷絕，是為諸佛第二自在法。一切諸佛能令盡虛空界無量無數種種莊嚴，一切世界六種震動，令彼世界或舉或下、或大或小、或合或散，未曾惱害於一眾生，其中眾生不覺不知、無疑無怪，是為諸佛第三自在法。一切諸佛以神通力悉能嚴淨一切世界，於一念頃普現一切世界莊嚴，此諸莊嚴經無數劫說不能盡，悉皆離染，清淨無比，一切佛剎嚴淨之事，皆令平等入一剎中，是為諸佛第四自在法。一切諸佛見一眾生應受化者，為其住壽，經不可說不可說劫，乃至盡未來際，結跏趺坐，身心無倦，專心憶念，未曾廢忘，方便調伏而不失時；如為一眾生，為一切眾生悉亦如是，是為諸佛第五自在法。一切諸佛悉能遍往一切世界一切如來所行之處，而不暫捨一切法界；十方各別，一一方有無量世界海，一一世界海有無量世界種，佛以神力一念咸到，轉於無礙清淨法輪，是為諸佛第六自在法。一切諸佛為欲調伏一切眾生，念念中成阿耨多羅三藐三菩提，而於一切佛法非已現覺，亦非當覺，亦不住於有學之地，而悉知見，通達無礙，無量智慧，無量自在，教化調伏一切眾生，是為諸佛第七自在法。一切諸佛能以眼處作耳處佛事，能以耳處作鼻處佛事，能以鼻處作舌處佛事，能以舌處作身處佛事，能以身處作意處佛事，能以意處於一切世界中住世、出世間種種境界，一一境界中能作無量廣大佛事，是為諸佛第八自在法。一切諸佛，其身毛孔一一能容一切眾生，一一眾生其身悉與不可說諸佛剎等而無迫隘，一一眾生步步能過無數世界，如是展轉盡無數劫，悉見諸佛出現於世，教化眾生，轉淨法輪，開示過去、未來、現在不可說法；盡虛空界一切眾生諸趣受身，威儀、往來及其所受種種樂具皆悉具足，而於其中無所障礙，是為諸佛第九自在法。一切諸佛於一念頃現一切世界微塵數佛，一一佛皆於一切法界眾妙蓮華廣大莊嚴世界蓮華藏師子座上成等正覺，示現諸佛自在神力；如於眾妙蓮華廣大莊嚴世界，如是於一切法界中不可說不可說種種莊嚴、種種境界、種種形相、種種示現、種種劫數清淨世界；如於一念，如是於無量無邊阿僧祇劫一切念中，一念一切現，一念無量住，而未曾用少方便力，是為諸佛第十自在法。「佛子！諸佛世尊有十種無量不思議圓滿佛法。何等為十？所謂：一切諸佛一一淨相皆具百福；一切諸佛皆悉成就一切佛法；一切諸佛皆悉成就一切善根；一切諸佛皆悉成就一切功德；一切諸佛皆能教化一切眾生；一切諸佛皆悉能為眾生作主；一切諸佛皆悉成就清淨佛剎；一切諸佛皆悉成就一切智智；一切諸佛皆悉成就色身相好，見者獲益，功不唐捐；一切諸佛皆具諸佛平等正法；一切諸佛作佛事已，莫不示現入於涅槃。是為十。「佛子！諸佛世尊有十種善巧方便。何等為十？一切諸佛了知諸法皆離戲論，而能開示諸佛善根，是為第一善巧方便。一切諸佛知一切法悉無所見、各不相知、無縛無解、無受無集、無成就，自在究竟到於彼岸，然於諸法真實而知不異不別，而得自在、無我無受、不壞實際，已得至於大自在地，常能觀察一切法界，是為第二善巧方便。一切諸佛永離諸相，心無所住，而能悉知不亂不錯，雖知一切相皆無自性，而如其體性悉能善入，而亦示現無量色身，及以一切清淨佛土種種莊嚴無盡之相，集智慧燈滅眾生惑，是為第三善巧方便。一切諸佛住於法界，不住過去、未來、現在，如如性中無去、來、今三世相故，而能演說去、來、今世無量諸佛出現世間，令其聞者普見一切諸佛境界，是為第四善巧方便。一切諸佛身、語、意業，無所造作，無來無去，亦無有住，離諸數法，到於一切諸法彼岸，而為眾法藏，具無量智，了達種種世、出世法，智慧無礙，示現無量自在神力，調伏一切法界眾生，是為第五善巧方便。一切諸佛知一切法不可見，非一、非異，非量、非無量，非來、非去，皆無自性，亦不違於世間諸法；一切智者，無自性中見一切法，於法自在，廣說諸法，而常安住真如實性，是為第六善巧方便。一切諸佛於一時中知一切時，具淨善根，入於正位而無所著，於其日月、年劫、成壞，如是等時不住不捨，而能示現若晝若夜、初中後時、一日、七日、半月、一月、一年、百年、一劫、多劫、不可思劫、不可說劫，乃至盡於未來際劫，恒為眾生轉妙法輪，不斷不退，無有休息，是為第七善巧方便。一切諸佛恒住法界，成就諸佛無量無畏及不可數辯、不可量辯、無盡辯、無斷辯、無邊辯、不共辯、無窮辯、真實辯、方便開示一切句辯、一切法辯，隨其根性及以欲解，以種種法門說不可說不可說百千億那由他修多羅，初、中、後善，皆悉究竟，是為第八善巧方便。一切諸佛住淨法界，知一切法本無名字，無過去名，無現在名，無未來名；無眾生名，無非眾生名；無國土名，無非國土名；無法名，無非法名；無功德名，無非功德名；無菩薩名，無佛名；無數名，無非數名；無生名，無滅名；無有名，無無名；無一名，無種種名。何以故？諸法體性不可說故。一切諸法無方無處，不可集說，不可散說，不可一說，不可多說，音聲莫逮，言語悉斷，雖隨世俗種種言說，無所攀緣，無所造作，遠離一切虛妄想著，如是究竟到於彼岸。是為第九善巧方便。一切諸佛知一切法本性寂靜，無生故非色，無戲論故非受，無名數故非想，無造作故非行，無執取故非識，無入處故非處，無所得故非界，然亦不壞一切諸法，本性無起如虛空故。一切諸法皆悉空寂，無業果，無修習，無成就，無出生，非數、非不數，非有、非無，非生、非滅，非垢、非淨，非入、非出，非住、非不住，非調伏、非不調伏，非眾生、非無眾生，非壽命、非無壽命，非因緣、非無因緣，而能了知正定、邪定及不定聚一切眾生，為說妙法令到彼岸，成就十力、四無所畏，能師子吼，具一切智，住佛境界，是為第十善巧方便。佛子！是為諸佛成就十種善巧方便。

〔卷47〕〔T10 0246〕「佛子！諸佛世尊有十種廣大佛事，無量無邊，不可思議，一切世間諸天及人皆不能知，去、來、現在所有一切聲聞、獨覺亦不能知，唯除如來威神之力。何等為十？所謂：「一切諸佛於盡虛空遍法界一切世界兜率陀天，皆現受生，修菩薩行，作大佛事，無量色相，無量威德，無量光明，無量音聲，無量言辭，無量三昧，無量智慧所行境界，攝取一切人、天、魔、梵、沙門、婆羅門、阿脩羅等，大慈無礙，大悲究竟，平等饒益一切眾生，或令生天，或令生人，或淨其根，或調其心，或時為說差別三乘，或時為說圓滿一乘，普皆濟度，令出生死，是為第一廣大佛事。「佛子！一切諸佛從兜率天降神母胎，以究竟三昧觀受生法如幻、如化、如影、如空、如熱時焰，隨樂而受，無量無礙，入無諍法，起無著智，離欲清淨，成就廣大妙莊嚴藏，受最後身，住大寶莊嚴樓閣而作佛事，或以神力而作佛事，或以正念而作佛事，或現神通而作佛事，或現智日而作佛事，或現諸佛廣大境界而作佛事，或現諸佛無量光明而作佛事，或入無數廣大三昧而作佛事，或現從彼諸三昧起而作佛事。佛子！如來爾時在母胎中，為欲利益一切世間種種示現而作佛事。所謂：或現初生，或現童子，或現在宮，或現出家，或復示現成等正覺，或復示現轉妙法輪，或示現於入般涅槃，如是皆以種種方便，於一切方、一切網、一切族、一切種、一切世界中而作佛事。是為第二廣大佛事。「佛子！一切諸佛一切善業皆已清淨，一切生智皆已明潔，而以生法誘導群迷，令其開悟，具行眾善。為眾生故，示誕王宮，一切諸佛於諸色欲宮殿妓樂皆已捨離，無所貪染，常觀諸有空無體性，一切樂具悉不真實，持佛淨戒究竟圓滿；觀諸內宮妻妾、侍從生大悲愍，觀諸眾生虛妄不實起大慈心，觀諸世間無一可樂而生大喜，於一切法心得自在而起大捨；具佛功德，現生法界，身相圓滿，眷屬清淨，而於一切皆無所著；以隨類音為眾演說，令於世法深生厭離，如其所行示所得果，復以方便隨應教化；未成熟者令其成熟，已成熟者令得解脫，為作佛事令不退轉；復以廣大慈悲之心，恒為眾生說種種法，又為示現三種自在，令其開悟，心得清淨。雖處內宮，眾所咸覩，而於一切諸世界中施作佛事；以大智慧，以大精進，示現種種諸佛神通，無礙無盡。恒住三種巧方便業，所謂：身業究竟清淨、語業常隨智慧而行、意業甚深無有障礙，以是方便利益眾生。是為第三廣大佛事。〔T10 0247〕「佛子！一切諸佛示處種種莊嚴宮殿，觀察厭離，捨而出家，欲使眾生了知世法皆是妄想、無常、敗壞，深起厭離，不生染著，永斷世間貪愛煩惱，修清淨行，利益眾生。當出家時，捨俗威儀，住無諍法，滿足本願無量功德，以大智光滅世癡闇，為諸世間無上福田，常為眾生讚佛功德，令於佛所植諸善本，以智慧眼見真實義；復為眾生讚說出家，清淨無過，永得出離，長為世間智慧高幢。是為第四廣大佛事。「佛子！一切諸佛具一切智，於無量法悉已知見，菩提樹下成最正覺，降伏眾魔，威德特尊。其身充滿一切世界，神力所作無邊無盡，於一切智所行之義皆得自在，修諸功德悉已圓滿。其菩提座具足莊嚴，周遍十方一切世界，佛處其上轉妙法輪，說諸菩薩所有行願，開示無量諸佛境界，令諸菩薩皆得悟入，修行種種清淨妙行。復能示導一切眾生令種善根，生於如來平等地中，住諸菩薩無邊妙行，成就一切功德勝法，一切世界、一切眾生、一切佛剎、一切諸法、一切菩薩、一切教化、一切三世、一切調伏、一切神變、一切眾生心之樂欲，悉善了知而作佛事。是為第五廣大佛事。「佛子！一切諸佛轉不退法輪，令諸菩薩不退轉故；轉無量法輪，令一切世間咸了知故；轉開悟一切法輪，能大無畏師子吼故；轉一切法智藏法輪，開法藏門，除闇障故；轉無礙法輪，等虛空故；轉無著法輪，觀一切法非有無故；轉照世法輪，令一切眾生淨法眼故；轉開示一切智法輪，悉遍一切三世法故；轉一切佛同一法輪，一切佛法不相違故。一切諸佛以如是等無量無數百千億那由他法輪，隨諸眾生心行差別而作佛事不可思議。是為第六廣大佛事。「佛子！一切諸佛入於一切王都城邑，為諸眾生而作佛事，所謂；人王都邑、天王都邑，龍王、夜叉王、乾闥婆王、阿脩羅王、迦樓羅王、緊那羅王、摩睺羅伽王、羅剎王、毘舍闍王，如是等王一切都邑。入城門時，大地震動，光明普照，盲者得眼，聾者得耳，狂者得心，裸者得衣，諸憂苦者悉得安樂；一切樂器不鼓自鳴，諸莊嚴具若著、不著咸出妙音，眾生聞者無不欣樂。一切諸佛色身清淨，相好具足，見者無厭，能為眾生作於佛事。所謂：若顧視，若觀察，若動轉，若屈伸，若行，若住，若坐，若臥，若默，若語，若現神通，若為說法，若有教敕，如是一切皆為眾生而作佛事。一切諸佛普於一切無數世界種種眾生心樂海中，勸令念佛，常勤觀察，種諸善根，修菩薩行；歎佛色相微妙第一，一切眾生難可值遇，若有得見而興信心，則生一切無量善法，集佛功德普皆清淨。如是稱讚佛功德已，分身普往十方世界，令諸眾生，悉得瞻奉，思惟觀察，承事供養，種諸善根，得佛歡喜，增長佛種，悉當成佛。以如是行而作佛事，或為眾生示現色身，或出妙音，或但微笑，令其信樂，頭頂禮敬，曲躬合掌，稱揚讚歎，問訊起居而作佛事。一切諸佛以如是等無量無數不可言說不可思議種種佛事，於一切世界中，隨諸眾生心之所樂，以本願力、大慈悲力、一切智力，方便教化，悉令調伏。是為第七廣大佛事。「佛子！一切諸佛或住阿蘭若處而作佛事；或住寂靜處而作佛事；或住空閑處而作佛事；或住佛住處而作佛事；或住三昧而作佛事；或獨處園林而作佛事；或隱身不現而作佛事；或住甚深智而作佛事；或住諸佛無比境界而作佛事；或住不可見種種身行，隨諸眾生心樂欲解，方便教化無有休息，而作佛事；或以天身求一切智而作佛事；或以龍身、夜叉身、乾闥婆身、阿脩羅身、迦樓羅身、緊那羅身、摩睺羅伽、人、非人等身，求一切智而作佛事；或以聲聞身、獨覺身、菩薩身，求一切智而作佛事；或時說法，或時寂默，而作佛事；或說一佛，或說多佛，而作佛事；或說諸菩薩一切行、一切願，為一行願而作佛事；或說諸菩薩一行、一願，為無量行願而作佛事；或說佛境界即世間境界而作佛事；或說世間境界即佛境界而作佛事；或說佛境界即非境界而作佛事；或住一日，或住一夜，或住半月，或住一月，或住一年，乃至住不可說劫，為諸眾生而作佛事。是為第八廣大佛事。「佛子！一切諸佛是生清淨善根之藏，令諸眾生於佛法中生淨信解，諸根調伏，永離世間；令諸菩薩於菩提道，具智慧明，不由他悟。或現涅槃而作佛事；或現世間皆悉無常而作佛事；或說佛身而作佛事；或說所作皆悉已辦而作佛事；或說功德圓滿無缺而作佛事；或說永斷諸有根本而作佛事；或令眾生，厭離世間，隨順佛心，而作佛事；或說壽命終歸於盡而作佛事；或說世間無一可樂而作佛事；或為宣說盡未來際供養諸佛而作佛事；或說諸佛轉淨法輪，令其得聞生大歡喜，而作佛事；或為宣說諸佛境界，令其發心而修諸行，而作佛事；或為宣說念佛三昧，令其發心常樂見佛，而作佛事；或為宣說諸根清淨，勤求佛道，心無懈退，而作佛事；或詣一切諸佛國土，觀諸境界種種因緣而作佛事；或攝一切諸眾生身皆為佛身，令諸懈怠放逸眾生悉住如來清淨禁戒，而作佛事。是為第九廣大佛事。〔T10 0248〕「佛子！一切諸佛入涅槃時，無量眾生悲號涕泣，生大憂惱，遞相瞻顧而作是言：『如來世尊有大慈悲，哀愍饒益一切世間，與諸眾生為救為歸。如來出現難可值遇，無上福田於今永滅。』即以如是，令諸眾生悲號戀慕，而作佛事。復為化度一切天人、龍神、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等故，隨其樂欲，自碎其身以為舍利，無量無數不可思議，令諸眾生起淨信心，恭敬尊重，歡喜供養，修諸功德，具足圓滿。復起於塔，種種嚴飾，於諸天宮、龍宮、夜叉宮，乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等諸宮殿中，以為供養。牙齒、爪髮咸以起塔，令其見者皆悉念佛、念法、念僧，信樂不回，誠敬尊重，在在處處布施供養、修諸功德；以是福故，或生天上，或處人間，種族尊榮，財產備足，所有眷屬悉皆清淨，不入惡趣，常生善道，恒得見佛，具眾白法，於三有中速得出離，各隨所願獲自乘果，於如來所知恩報恩，永與世間作所歸依。佛子！諸佛世尊雖般涅槃，仍與眾生作不思議清淨福田、無盡功德最上福田，令諸眾生善根具足、福德圓滿。是為第十廣大佛事。「佛子！此諸佛事無量廣大、不可思議，一切世間諸天及人及去來今聲聞、獨覺皆不能知，唯除如來威神所加。「佛子！諸佛世尊有十種無二行自在法。何等為十？所謂：一切諸佛悉能善說，授記言辭，決定無二；一切諸佛悉能隨順眾生心念，令其意滿，決定無二；一切諸佛悉能現覺一切諸法，演說其義，決定無二；一切諸佛悉能具足去、來、今世諸佛智慧，決定無二；一切諸佛悉知三世一切剎那即一剎那，決定無二；一切諸佛悉知三世一切佛剎入一佛剎，決定無二；一切諸佛悉知三世一切佛語即一佛語，決定無二；一切諸佛悉知三世一切諸佛，與其所化一切眾生，體性平等，決定無二；一切諸佛悉知世法及諸佛法性無差別，決定無二；一切諸佛悉知三世一切諸佛所有善根同一善根，決定無二。是為十。「佛子！諸佛世尊有十種住，住一切法。何等為十？所謂：一切諸佛住覺悟一切法界；一切諸佛住大悲語；一切諸佛住本大願；一切諸佛住不捨調伏眾生；一切諸佛住無自性法；一切諸佛住平等利益；一切諸佛住無忘失法；一切諸佛住無障礙心；一切諸佛住恒正定心；一切諸佛住等入一切法，不違實際相。是為十。「佛子！諸佛世尊有十種知一切法盡無有餘。何等為十？所謂：知過去一切法盡無有餘；知未來一切法盡無有餘；知現在一切法盡無有餘；知一切言語法盡無有餘；知一切世間道盡無有餘；知一切眾生心盡無有餘；知一切菩薩善根上、中、下種種分位盡無有餘；知一切佛圓滿智及諸善根不增不減盡無有餘；知一切法皆從緣起盡無有餘；知一切世界種盡無有餘；知一切法界中如因陀羅網諸差別事盡無有餘。是為十。「佛子！諸佛世尊有十種力。何等為十？所謂：廣大力、最上力、無量力、大威德力、難獲力、不退力、堅固力、不可壞力、一切世間不思議力、一切眾生無能動力。是為十。「佛子！諸佛世尊有十種大那羅延幢勇健法。何者為十？所謂：「一切諸佛，身不可壞，命不可斷，世間毒藥所不能中，一切世界水、火、風災皆於佛身不能為害。一切諸魔、天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人、非人、毘舍闍、羅剎等，盡其勢力，雨大金剛如須彌山及鐵圍山，遍於三千大千世界，一時俱下，不能令佛心有驚怖，乃至一毛亦不搖動，行、住、坐、臥初無變易。佛所住處四方遠近，不令其下則不能雨；假使不制而從雨之，終不為損。若有眾生為佛所持及佛所使，尚不可害，況如來身！是為諸佛第一大那羅延幢勇健法。佛子！一切諸佛以一切法界諸世界中須彌山王，及鐵圍山、大鐵圍山、大海、山林、宮殿、屋宅，置一毛孔，盡未來劫，而諸眾生不覺不知，唯除如來神力所被。佛子！爾時，諸佛於一毛孔持於爾所一切世界，盡未來劫，或行、或住、或坐、或臥，不生一念勞倦之心。佛子！譬如虛空普持一切遍法界中所有世界而無勞倦，一切諸佛於一毛孔持諸世界亦復如是。是為諸佛第二大那羅延幢勇健法。〔T10 0249〕「佛子！一切諸佛能於一念起不可說不可說世界微塵數步，一一步過不可說不可說佛剎微塵數國土，如是而行，經一切世界微塵數劫。佛子！假使有一大金剛山，與上所經一切佛剎其量正等。如是量等大金剛山，有不可說不可說佛剎微塵數，諸佛能以如是諸山置一毛孔。佛身毛孔與法界中一切眾生毛孔數等，一一毛孔悉置爾許大金剛山，持爾許山遊行十方，入盡虛空一切世界，從於前際盡未來際，一切諸劫無有休息，佛身無損亦不勞倦，心常在定無有散亂。是為諸佛第三大那羅延幢勇健法。「佛子！一切諸佛一坐食已，結跏趺坐，經前後際不可說劫，入佛所受不思議樂，其身安住，寂然不動，亦不廢捨化眾生事。佛子！假使有人於遍虛空一一世界悉以毛端次第度量，諸佛能於一毛端處結跏趺坐，盡未來劫；如一毛端處，一切毛端處悉亦如是。佛子！假使十方一切世界所有眾生，一一眾生其身大小悉與不可說佛剎微塵數世界量等，輕重亦爾，諸佛能以爾所眾生置一指端，盡於後際所有諸劫；一切指端皆亦如是，盡持爾許一切眾生入遍虛空一一世界，盡於法界悉使無餘，而佛身心曾無勞倦。是為諸佛第四大那羅延幢勇健法。「佛子！一切諸佛能於一身化現不可說不可說佛剎微塵數頭，一一頭化現不可說不可說佛剎微塵數舌，一一舌化出不可說不可說佛剎微塵數差別音聲——法界眾生靡不皆聞，一一音聲演不可說不可說佛剎微塵數修多羅藏，一一修多羅藏演不可說不可說佛剎微塵數法，一一法有不可說不可說佛剎微塵數文字句義；如是演說，盡不可說不可說佛剎微塵數劫；盡是劫已，復更演說，盡不可說不可說佛剎微塵數劫；如是次第，乃至盡於一切世界微塵數，盡一切眾生心念數。未來際劫猶可窮盡，如來化身所轉法輪無有窮盡。所謂：智慧演說法輪、斷諸疑惑法輪、照一切法法輪、開無礙藏法輪、令無量眾生歡喜調伏法輪、開示一切諸菩薩行法輪、高昇圓滿大智慧日法輪、普然照世智慧明燈法輪、辯才無畏種種莊嚴法輪。如一佛身以神通力轉如是等差別法輪，一切世法無能為諭。如是，盡虛空界一一毛端分量之處，有不可說不可說佛剎微塵數世界，一一世界中念念現不可說不可說佛剎微塵數化身，一一化身皆亦如是，所說音聲文字句義，一一充滿一切法界，其中眾生皆得解了，而佛言音無變、無斷、無有窮盡。是為諸佛第五大那羅延幢勇健法。「佛子！一切諸佛皆以德相莊嚴胸臆，猶若金剛不可損壞，菩提樹下結跏趺坐。魔王軍眾其數無邊，種種異形甚可怖畏，眾生見者靡不驚懾，悉發狂亂或時致死。如是魔眾遍滿虛空。如來見之，心無恐怖，容色不變，一毛不豎，不動不亂，無所分別，離諸喜怒，寂然清淨，住佛所住，具慈悲力，諸根調伏，心無所畏，非諸魔眾所能傾動，而能摧伏一切魔軍皆使迴心、稽首歸依，然後復以三輪教化，令其悉發阿耨多羅三藐三菩提意永不退轉。是為諸佛第六大那羅延幢勇健法。「佛子！一切諸佛有無礙音，其音普遍十方世界，眾生聞者自然調伏。彼諸如來所出音聲，須彌盧等一切諸山不能為障，天宮、龍宮、夜叉宮，乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等一切諸宮所不能障，一切世界高大音聲亦不能障。隨所應化，一切眾生靡不皆聞，文字句義悉得解了。是為諸佛第七大那羅延幢勇健法。「佛子！一切諸佛心無障礙，於百千億那由他不可說不可說劫，恒善清淨。去、來、現在一切諸佛同一體性，無濁、無翳，無我、無我所，非內、非外，了境空寂，不生妄想；無所依，無所作，不住諸相，永斷分別；本性清淨，捨離一切攀緣憶念，於一切法常無違諍；住於實際，離欲清淨，入真法界，演說無盡；離量、非量所有妄想，絕為、無為一切言說，於不可說無邊境界悉已通達；無礙無盡智慧方便，成就十力一切功德莊嚴清淨，演說種種無量諸法，皆與實相不相違背；於諸法界三世諸法，悉等無異，究竟自在；入一切法最勝之藏，一切法門正念不惑，安住十方一切佛剎而無動轉；得不斷智，知一切法究竟無餘，盡諸有漏，心善解脫，慧善解脫，住於實際，通達無礙，心常正定；於三世法及以一切眾生心行，一念了達，皆無障礙。是為諸佛第八大那羅延幢勇健法。〔T10 0250〕「佛子！一切諸佛同一法身、境界無量身、功德無邊身、世間無盡身、三界不染身、隨念示現身、非實非虛平等清淨身、無來無去無為不壞身、一相無相法自性身、無處無方遍一切身、神變自在無邊色相身、種種示現普入一切身、妙法方便身、智藏普照身、示法平等身、普遍法界身、無動無分別非有非無常清淨身、非方便非不方便非滅非不滅隨所應化一切眾生種種信解而示現身、從一切功德寶所生身、具一切諸佛法真如身、本性寂靜無障礙身、成就一切無礙法身、遍住一切清淨法界身、分形普遍一切世間身、無攀緣無退轉永解脫具一切智普了達身，是為諸佛第九大那羅延幢勇健法。「佛子！一切諸佛等悟一切諸如來法，等修一切諸菩薩行；若願若智，清淨平等，猶如大海，悉得滿足；行力尊勝，未曾退怯，住諸三昧無量境界，示一切道，勸善誡惡；智力第一演法無畏，隨有所問悉能善答，智慧說法平等清淨，身、語、意行悉皆無雜，住佛所住諸佛種性，以佛智慧而作佛事；住一切智，演無量法，無有根本，無有邊際，神通智慧不可思議，一切世間無能解了；智慧深入，見一切法微妙廣大無量無邊，三世法門咸善通達，一切世界悉能開曉；以出世智，於諸世間作不可說種種佛事，成不退智，入諸佛數；雖已證得不可言說離文字法，而能開示種種言辭；以普賢智集諸善行，成就一念相應妙慧，於一切法悉能覺了，如先所念一切眾生，皆依自乘而施其法；一切諸法、一切世界、一切眾生、一切三世，於法界內，如是境界其量無邊，以無礙智悉能知見。佛子！一切諸佛於一念頃，隨所應化出興於世，住清淨土，成等正覺，現神通力，開悟三世一切眾生心、意及識不失於時。佛子！眾生無邊，世界無邊，法界無邊，三世無邊，諸佛最勝亦無有邊，悉現於中成等正覺，以佛智慧方便開悟無有休息。佛子！一切諸佛以神通力，現最妙身，住無邊處，大悲方便，心無障礙，於一切時常為眾生演說妙法。是為諸佛第十大那羅延幢勇健法。「佛子！此一切諸佛大那羅延幢勇健法無量無邊、不可思議，去、來、現在一切眾生及以二乘不能解了，唯除如來神力所加。「佛子！諸佛世尊有十種決定法。何等為十？所謂：一切諸佛定從兜率壽盡下生；一切諸佛定示受生，處胎十月；一切諸佛定厭世俗，樂求出家；一切諸佛決定坐於菩提樹下成等正覺，悟諸佛法；一切諸佛定於一念悟一切法，一切世界示現神力；一切諸佛定能應時轉妙法輪；一切諸佛定能隨彼所種善根，應時說法而為授記；一切諸佛定能應時為作佛事；一切諸佛定能為諸成就菩薩而授記別；一切諸佛定能一念普答一切眾生所問。是為十。「佛子！諸佛世尊有十種速疾法。何等為十？所謂：一切諸佛若有見者，速得遠離一切惡趣；一切諸佛若有見者，速得圓滿殊勝功德；一切諸佛若有見者，速能成就廣大善根；一切諸佛若有見者，速得往生淨妙天上；一切諸佛若有見者，速能除斷一切疑惑；一切諸佛若已發菩提心而得見者，速得成就廣大信解永不退轉，能隨所應教化眾生，若未發心即能速發阿耨多羅三藐三菩提心；一切諸佛若未入正位而得見者，速入正位；一切諸佛若有見者，速能清淨世、出世間一切諸根；一切諸佛若有見者，速得除滅一切障礙；一切諸佛若有見者，速能獲得無畏辯才。是為十。「佛子！諸佛世尊有十種應常憶念清淨法。何等為十？所謂：一切諸佛過去因緣，一切菩薩應常憶念；一切諸佛清淨勝行，一切菩薩應常憶念；一切諸佛滿足諸度，一切菩薩應常憶念；一切諸佛成就大願，一切菩薩應常憶念；一切諸佛積集善根，一切菩薩應常憶念；一切諸佛已具梵行，一切菩薩應常憶念；一切諸佛現成正覺，一切菩薩應常憶念；一切諸佛色身無量，一切菩薩應常憶念；一切諸佛神通無量，一切菩薩應常憶念；一切諸佛十力無畏，一切菩薩應常憶念。是為十。「佛子！諸佛世尊有十種一切智住。何等為十？所謂：一切諸佛於一念中，悉知三世一切眾生心、心所行；一切諸佛於一念中，悉知三世一切眾生所集諸業及業果報；一切諸佛於一念中，悉知一切眾生所宜，以三種輪教化調伏；一切諸佛於一念中，盡知法界一切眾生所有心相，於一切處普現佛興，令其得見，方便攝受；一切諸佛於一念中，普隨法界一切眾生心樂欲解，示現說法，令其調伏；一切諸佛於一念中，悉知法界一切眾生心之所樂，為現神力；一切諸佛於一念中，遍一切處，隨所應化一切眾生示現出興，為說佛身不可取著；一切諸佛於一念中，普至法界一切處一切眾生彼彼諸道；一切諸佛於一念中，隨諸眾生有憶念者，在在處處無不往應；一切諸佛於一念中，悉知一切眾生解欲，為其示現無量色相。是為十。〔T10 0251〕「佛子！諸佛世尊有十種無量不可思議佛三昧。何等為十？所謂：一切諸佛恒在正定，於一念中遍一切處，普為眾生廣說妙法；一切諸佛恒在正定，於一念中遍一切處，普為眾生說無我際；一切諸佛恒住正定，於一念中遍一切處，普入三世；一切諸佛恒在正定，於一念中遍一切處，普入十方廣大佛剎；一切諸佛恒在正定，於一念中遍一切處，普現無量種種佛身；一切諸佛恒在正定，於一念中遍一切處，隨諸眾生種種心解現身、語、意；一切諸佛恒在正定，於一念中遍一切處，說一切法離欲真際；一切諸佛恒住正定，於一念中遍一切處，演說一切緣起自性；一切諸佛恒住正定，於一念中遍一切處，示現無量世、出世間廣大莊嚴，令諸眾生常得見佛；一切諸佛恒住正定，於一念中遍一切處，令諸眾生悉得通達一切佛法、無量解脫，究竟到於無上彼岸。是為十。「佛子！諸佛世尊有十種無礙解脫。何等為十？所謂：一切諸佛能於一塵現不可說不可說諸佛出興於世；一切諸佛能於一塵現不可說不可說諸佛轉淨法輪；一切諸佛能於一塵現不可說不可說眾生受化調伏；一切諸佛能於一塵現不可說不可說諸佛國土；一切諸佛能於一塵現不可說不可說菩薩授記；一切諸佛能於一塵現去、來、今一切諸佛；一切諸佛能於一塵現去、來、今諸世界種；一切諸佛能於一塵現去、來、今一切神通；一切諸佛能於一塵現去、來、今一切眾生；一切諸佛能於一塵現去、來、今一切佛事。是為十。」

〔卷48〕

The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.

白話Plain reading

念問十事：諸佛的十種不可思議

那時，大會之中有一些菩薩心裡這樣想：「諸佛的國土怎樣不可思議？諸佛的本願怎樣不可思議？諸佛的種性（成佛的族類與根性）怎樣不可思議？諸佛的出現於世怎樣不可思議？諸佛的身怎樣不可思議？諸佛的音聲怎樣不可思議？諸佛的智慧怎樣不可思議？諸佛的自在怎樣不可思議？諸佛的無礙怎樣不可思議？諸佛的解脫怎樣不可思議？」

佛加持：世尊知念而加，青蓮華藏承力而說

那時，世尊知道諸菩薩心裡所想的，就以神力加持他，以智慧攝受他，以光明照耀他，以威勢充滿他，令青蓮華藏菩薩安住於佛的無畏，契入佛的法界，獲得佛的威德，神通自在，得到佛那無所障礙的廣大觀察，了知一切佛種性的次第，安住於不可言說的佛法方便。

那時，青蓮華藏菩薩就能通達無所障礙的法界，就能安住於離諸障礙的深行，就能圓滿成就普賢的大願，就能知見一切佛法，以大悲心觀察眾生，想要令他們清淨，精勤修習而沒有厭倦懈怠，領受奉行一切諸菩薩之法，在一念之中出生佛的智慧，解了一切無盡的智慧之門，總持（憶持不忘之力）與辯才全都具足；他承著佛的神力，告訴蓮華藏菩薩說：

一　無量住：諸佛所安住的地方

「佛子！諸佛世尊有無量的安住之處，就是：常安住於大悲；安住於以種種身作諸佛事；安住於以平等之意轉清淨的法輪；安住於以四種辯才演說無量之法；安住於不可思議的一切佛法；安住於以清淨的音聲遍滿無量國土；安住於不可言說的甚深法界；安住於示現一切最殊勝的神通；安住於能為眾生開示那沒有障礙的究竟之法。

二　普遍法界十法：十處都無邊際

「佛子！諸佛世尊有十種法，普遍於無量無邊的法界。哪十種呢？就是：一切諸佛有沒有邊際的身，色相清淨，普遍入於六道諸趣而不沾染執著；一切諸佛有沒有邊際、沒有障礙的眼，對於一切法都能明白見到；一切諸佛有沒有邊際、沒有障礙的耳，都能解了一切音聲；一切諸佛有沒有邊際的鼻，能到達諸佛自在的彼岸；一切諸佛有寬廣長遠的舌，發出微妙的音聲周遍法界；一切諸佛有沒有邊際的身，隨應眾生的心，全都令他們得見；一切諸佛有沒有邊際的意，安住在無礙平等的法身；一切諸佛有沒有邊際、沒有障礙的解脫，示現無有窮盡的大神通力；一切諸佛有沒有邊際的清淨世界，隨眾生所樂而示現眾多佛土，具足無量種種莊嚴，而在其中不生沾染執著；一切諸佛有沒有邊際的菩薩行願，得到圓滿的智慧，遊戲自在，都能通達一切佛法。佛子！這就是如來、應供、正等覺普遍法界而無邊際的十種佛法。

三　念念出生智：一念中示現八相

「佛子！諸佛世尊有十種念念出生的智慧。哪十種呢？就是：一切諸佛在一念之中，都能示現無量世界從天上降下來；一切諸佛在一念之中，都能示現無量世界中菩薩受生；一切諸佛在一念之中，都能示現無量世界中出家學道；一切諸佛在一念之中，都能示現無量世界中在菩提樹下成等正覺；一切諸佛在一念之中，都能示現無量世界中轉微妙的法輪；一切諸佛在一念之中，都能示現無量世界中教化眾生、供養諸佛；一切諸佛在一念之中，都能示現無量世界中不可言說的種種佛身；一切諸佛在一念之中，都能示現無量世界的種種莊嚴、無數莊嚴、如來自在的一切智慧寶藏；一切諸佛在一念之中，都能示現無量世界中無量無數的清淨眾生；一切諸佛在一念之中，都能示現無量世界中三世諸佛的種種根性、種種精進、種種行解，於三世之中成等正覺。這就是十種。

四　十不失時：該化度的時候不錯過

「佛子！諸佛世尊有十種不錯失時機。哪十種呢？就是：一切諸佛成等正覺不錯失時機；一切諸佛成熟有緣的眾生不錯失時機；一切諸佛授菩薩記別不錯失時機；一切諸佛隨眾生的心示現神力不錯失時機；一切諸佛隨眾生的理解示現佛身不錯失時機；一切諸佛安住於大捨不錯失時機；一切諸佛進入諸聚落不錯失時機；一切諸佛攝受諸有淨信的人不錯失時機；一切諸佛調伏惡眾生不錯失時機；一切諸佛示現不可思議的諸佛神通不錯失時機。這就是十種。

五　無比不思議境界：一即一切

「佛子！諸佛世尊有十種無可比擬、不可思議的境界。哪十種呢？就是：一切諸佛結一次跏趺坐，遍滿十方無量世界；一切諸佛說一句義理，都能開示一切佛法；一切諸佛放一道光明，都能遍照一切世界；一切諸佛在一個身中，都能示現一切諸身；一切諸佛在一個處所中，都能示現一切世界；一切諸佛在一種智慧中，都能決斷了知一切諸法而無所罣礙；一切諸佛在一念之中，都能遍往十方世界；一切諸佛在一念之中，都示現如來無量的威德；一切諸佛在一念之中，普遍緣念三世諸佛與眾生，而心無雜亂；一切諸佛在一念之中，與過去、未來、現在一切諸佛體性相同而無二。這就是十種。

六　出生十智：知其無而生其智

「佛子！諸佛世尊能出生十種智慧。哪十種呢？就是：一切諸佛知道一切法沒有所趣向之處，卻能出生迴向大願的智慧；一切諸佛知道一切法都沒有身，卻能出生清淨身的智慧；一切諸佛知道一切法本來無二，卻能出生令人覺悟的智慧；一切諸佛知道一切法沒有我、沒有眾生，卻能出生調伏眾生的智慧；一切諸佛知道一切法本來沒有相，卻能出生了達諸相的智慧；一切諸佛知道一切世界沒有成也沒有壞，卻能出生了達成壞的智慧；一切諸佛知道一切法沒有造作，卻能出生了知業與果報的智慧；一切諸佛知道一切法沒有言說，卻能出生了達言說的智慧；一切諸佛知道一切法沒有染也沒有淨，卻能出生了知染淨的智慧；一切諸佛知道一切法沒有生也沒有滅，卻能出生了達生滅的智慧。這就是十種。

七　十種普入法：處處都進得去

「佛子！諸佛世尊有十種普遍契入之法。哪十種呢？就是：一切諸佛有清淨微妙的身，普遍入於三世；一切諸佛都具足三種自在（身、語、意三業的化度），普遍教化眾生；一切諸佛都具足諸陀羅尼（總持不忘之法），普遍能領受住持一切佛法；一切諸佛都具足四種辯才，普遍轉一切清淨的法輪；一切諸佛都具足平等的大悲，恆常不捨離一切眾生；一切諸佛都具足甚深的禪定，恆常普遍觀察一切眾生；一切諸佛都具足利益他人的善根，調伏眾生沒有休息；一切諸佛都具足沒有障礙的心，普遍能安住於一切法界；一切諸佛都具足沒有障礙的神力，一念之間普遍示現三世諸佛；一切諸佛都具足沒有障礙的智慧，一念之間普遍建立三世的劫數。這就是十種。

八　難信受廣大法：微塵不大、世界不小

「佛子！諸佛世尊有十種難以信受的廣大之法。哪十種呢？就是：一切諸佛都能摧滅一切諸魔；一切諸佛都能降伏一切外道；一切諸佛都能調伏一切眾生，全都令他們歡悅；一切諸佛都能前往一切世界化導眾生之類；一切諸佛都能以智慧證入甚深的法界；一切諸佛都能以無二之身示現種種身充滿世界；一切諸佛都能以清淨的音聲起四種辯才說法不斷，凡有信受的人功不唐捐（用功不白費）；一切諸佛都能在一個毛孔中出現諸佛，數量與一切世界的微塵數相等，沒有斷絕；一切諸佛都能在一粒微塵中示現眾多佛剎，數量與一切世界的微塵數相等，具足種種上妙莊嚴，恆常在其中轉微妙法輪教化眾生，而微塵並未變大、世界並未變小，常以證悟之智安住法界；一切諸佛都能了達清淨法界，以智慧光明破除世間的愚癡黑闇，令眾生對佛法都得開解通曉，隨從如來安住在十力之中。這就是十種。

九　大功德離過清淨：無過失的十處

「佛子！諸佛世尊有十種大功德，離諸過失而清淨。哪十種呢？就是：一切諸佛具足大威德，離過清淨；一切諸佛都於三世如來之家出生，種族調柔良善，離過清淨；一切諸佛盡未來際心無所住著，離過清淨；一切諸佛對三世之法都無所執著，離過清淨；一切諸佛知種種性都是同一性，並無所從來，離過清淨；一切諸佛前際與後際的福德無有窮盡，等同法界，離過清淨；一切諸佛無邊的身相遍於十方佛剎，隨時調伏一切眾生，離過清淨；一切諸佛獲得四無畏，遠離諸恐怖，在大眾會中作大師子吼，明了分別一切諸法，離過清淨；一切諸佛在不可說不可說劫之後入於般涅槃，眾生聽聞其名號便獲得無量的福，與佛現在世時的功德沒有差別，離過清淨；一切諸佛雖遠在不可說不可說的世界之中，若有眾生一心正念，就都能得見，離過清淨。這就是十種。

十　究竟清淨：十處都淨到底

「佛子！諸佛世尊有十種究竟清淨。哪十種呢？就是：一切諸佛往昔的大願究竟清淨；一切諸佛所持守的梵行究竟清淨；一切諸佛遠離世間的種種迷惑，究竟清淨；一切諸佛莊嚴國土究竟清淨；一切諸佛所有的眷屬究竟清淨；一切諸佛所有的種族究竟清淨；一切諸佛的色身相好究竟清淨；一切諸佛的法身無染，究竟清淨；一切諸佛的一切智智沒有障礙，究竟清淨；一切諸佛解脫自在，所應作的都已作辦，到達彼岸，究竟清淨。這就是十種。

十一　一切時十種佛事：何時何處都在作佛事

「佛子！諸佛世尊在一切世界、一切時中，有十種佛事。哪十種呢？第一，若有眾生專心憶念，佛就示現在他面前；第二，若有眾生心不調順，佛就為他說法；第三，若有眾生能生淨信，佛必令他獲得無量善根；第四，若有眾生能入於法位，佛都令他現前證得，無不了知；第五，教化眾生沒有疲厭；第六，遊行諸佛剎土，往來無所障礙；第七，大悲不捨棄一切眾生；第八，示現變化之身，恆常不斷絕；第九，神通自在，未曾休息；第十，安住法界，能普遍觀察。這就是十種。

十二　無盡智海法：智慧如海不可竭

「佛子！諸佛世尊有十種無有窮盡的智慧大海之法。哪十種呢？就是：一切諸佛無邊的法身，是無盡智海法；一切諸佛無量的佛事，是無盡智海法；一切諸佛佛眼的境界，是無盡智海法；一切諸佛無量無數難以思量的善根，是無盡智海法；一切諸佛普遍降下一切甘露妙法，是無盡智海法；一切諸佛讚歎佛的功德，是無盡智海法；一切諸佛往昔所修的種種願行，是無盡智海法；一切諸佛盡未來際恆常作佛事，是無盡智海法；一切諸佛了知一切眾生的心行，是無盡智海法；一切諸佛的福德智慧莊嚴無人能超過，是無盡智海法。這就是十種。

十三　十種常法：恆常不變之事

「佛子！諸佛世尊有十種恆常之法。哪十種呢？就是：一切諸佛常修行一切諸波羅蜜；一切諸佛對於一切法常遠離迷惑；一切諸佛常具足大悲；一切諸佛常具有十力；一切諸佛常轉法輪；一切諸佛常為眾生示現成就正覺；一切諸佛常樂於調伏一切眾生；一切諸佛的心常正念於不二之法；一切諸佛教化眾生完畢，常示現入於無餘涅槃，因為諸佛的境界沒有邊際的緣故。這就是十種。

十四　演說無量法門：所說之門無有量

「佛子！諸佛世尊有十種演說無量諸佛法門。哪十種呢？就是：一切諸佛演說無量的眾生界之門；一切諸佛演說無量的眾生行之門；一切諸佛演說無量的眾生業果之門；一切諸佛演說無量的化度眾生之門；一切諸佛演說無量的清淨眾生之門；一切諸佛演說無量的菩薩行之門；一切諸佛演說無量的菩薩願之門；一切諸佛演說無量的一切世界成壞劫數之門；一切諸佛演說無量的菩薩以深心清淨佛剎之門；一切諸佛演說無量的一切世界中三世諸佛於各各劫中次第出現之門；一切諸佛演說一切諸佛的智慧之門。這就是十種。

十五　為眾生作佛事：連寂默都是佛事

「佛子！諸佛世尊有十種為眾生作佛事。哪十種呢？就是：一切諸佛示現色身為眾生作佛事；一切諸佛發出微妙音聲為眾生作佛事；一切諸佛有所領受（受人供養）為眾生作佛事；一切諸佛無所領受（不受供養）為眾生作佛事；一切諸佛以地、水、火、風為眾生作佛事；一切諸佛以神力自在示現一切所緣的境界為眾生作佛事；一切諸佛以種種名號為眾生作佛事；一切諸佛以佛剎的境界為眾生作佛事；一切諸佛以嚴淨佛剎為眾生作佛事；一切諸佛以寂寞無言為眾生作佛事。這就是十種。

十六　最勝法：願堅、行久、心不退

「佛子！諸佛世尊有十種最殊勝之法。哪十種呢？就是：一切諸佛的大願堅固不可沮壞，所說的必定作到，言語沒有二話；一切諸佛為了圓滿一切功德，盡未來劫修菩薩行而不生懈怠疲倦；一切諸佛為了調伏一個眾生的緣故，前往不可說不可說的世界，就這樣為一切眾生而沒有斷絕；一切諸佛對於信受的與毀謗的兩種眾生，以大悲普遍觀照，平等而無差別；一切諸佛從初發心一直到成佛，始終不退失菩提之心；一切諸佛積集無量的諸善功德，都用來迴向一切智之性，對於諸世間始終沒有沾染執著；一切諸佛在諸佛之處修學身語意三業，唯行佛所行，不行二乘所行，都是為了迴向一切智之性，成就無上正等菩提；一切諸佛放大光明，其光平等照耀一切處所，並照耀一切諸佛之法，令諸菩薩心得清淨，圓滿一切智；一切諸佛捨離世間的快樂，不貪不染，而普願世間離苦得樂，沒有種種戲論；一切諸佛憐愍諸眾生領受種種苦，守護佛的種子，行佛的境界，出離生死，到達十力之地。這就是十種。

十七　無障礙住：住在哪裡都無礙

「佛子！諸佛世尊有十種沒有障礙的安住。哪十種呢？就是：一切諸佛都能前往一切世界，無障礙住；一切諸佛都能安住一切世界，無障礙住；一切諸佛都能在一切世界中行、住、坐、臥，無障礙住；一切諸佛都能在一切世界中演說正法，無障礙住；一切諸佛都能在一切世界中住於兜率天宮，無障礙住；一切諸佛都能入於法界的一切三世，無障礙住；一切諸佛都能坐於法界的一切道場，無障礙住；一切諸佛都能念念觀察一切眾生的心行，以身語意三種自在教化調伏，無障礙住；一切諸佛都能以一身安住於無量不思議的佛所，以及在一切處利益眾生，無障礙住；一切諸佛都能開示無量諸佛所說的正法，無障礙住。這就是十種。

十八　最勝無上莊嚴：身語意光笑法身色種族與大慈

「佛子！諸佛世尊有十種最殊勝而無上的莊嚴。哪十種呢？一切諸佛都具足諸相與隨形好，這是諸佛第一最勝無上的身莊嚴。一切諸佛都具足六十種音，每一種音有五百分，每一分有無量百千清淨之音作為嚴飾，能在法界一切大眾之中沒有種種恐怖，作大師子吼演說如來甚深的法義，眾生聽聞的沒有不歡喜，隨其根性欲樂都得調伏，這是諸佛第二最勝無上的語莊嚴。一切諸佛都具足十力、諸大三昧、十八不共法以莊嚴意業，所行的境界通達無礙，一切佛法全都得到無有遺餘，以法界的莊嚴作為莊嚴，法界眾生心之所行，過去、未來、現在各各差別，在一念之中都能明白見到，這是諸佛第三最勝無上的意莊嚴。一切諸佛都能放出無數光明，每一光明有不可說的光明網作為眷屬，普照一切諸佛國土，滅除一切世間的黑闇，示現無量諸佛興起於世，其身平等都悉清淨，所作的佛事全不唐捐，能令眾生到達不退轉，這是諸佛第四最勝無上的光明莊嚴。一切諸佛示現微笑的時候，都從口中放出百千億那由他阿僧祇的光明，每一光明各有無量不可思議的種種顏色，遍照十方一切世界，在大眾之中發出誠實之語，授與無量無數不可思議的眾生阿耨多羅三藐三菩提（無上正等正覺）的記別，這是諸佛第五離世癡惑、最勝無上的現微笑莊嚴。一切諸佛都有法身清淨無礙，對於一切法究竟通達，安住於法界而沒有邊際，雖處在世間而不與世間相雜，了達世間的實性，修行出世之法，言語之道斷絕，超越五蘊、十八界、十二處，這是諸佛第六最勝無上的法身莊嚴。一切諸佛都有無量常在的妙光明，以不可說不可說的種種色相作為嚴飾而成光明之藏，出生無量圓滿的光明，普照十方沒有障礙，這是諸佛第七最勝無上的常妙光明莊嚴。一切諸佛都有無邊的妙色、可愛的妙色、清淨的妙色、隨心所現的妙色、映蔽一切三界的妙色、到於彼岸無上的妙色，這是諸佛第八最勝無上的妙色莊嚴。一切諸佛都在三世佛種之中出生，積聚眾多善的珍寶，究竟清淨，沒有種種過失，遠離世間的譏毀誹謗，以一切法中最為殊勝清淨的妙行作為莊嚴，具足成就一切智智，種族清淨無人能夠譏毀，這是諸佛第九最勝無上的種族莊嚴。一切諸佛以大慈之力莊嚴其身，究竟清淨沒有種種渴愛，身的造作永遠止息，心得善巧解脫，見者不生厭足，以大悲救護一切世間；是第一福田、無上的受供者，哀愍利益一切眾生，全都令他們增長無量的福德與智慧之聚，這是諸佛第十最勝無上的大慈大悲功德莊嚴。這就是十種。

十九　自在法：十種自在的用

「佛子！諸佛世尊有十種自在之法。哪十種呢？就是：一切諸佛對於一切法都得自在，明白通達種種句身、味身（名句文所成之聚），演說諸法辯才無礙，這是諸佛第一自在法。一切諸佛教化眾生未曾錯失時機，隨他們的願樂而為說正法，全都令他們調伏而沒有斷絕，這是諸佛第二自在法。一切諸佛能令盡虛空界無量無數種種莊嚴的一切世界六種震動，令那些世界或上舉或下落、或變大或變小、或聚合或散開，未曾惱害一個眾生，其中的眾生不覺不知、無疑無怪，這是諸佛第三自在法。一切諸佛以神通力都能嚴淨一切世界，在一念之間普遍示現一切世界的莊嚴，這些莊嚴經無數劫也說不能盡，全都遠離染污，清淨無比，一切佛剎嚴淨之事，都令它平等入於一剎之中，這是諸佛第四自在法。一切諸佛見到有一個眾生應當受化，就為他住世延壽，經不可說不可說劫，乃至盡未來際，結跏趺坐，身心不倦，專心憶念，未曾廢忘，以方便調伏而不錯失時機；如同為一個眾生，為一切眾生也都是如此，這是諸佛第五自在法。一切諸佛都能遍往一切世界一切如來所行之處，而不曾暫捨一切法界；十方各各分別，每一方有無量的世界海，每一世界海有無量的世界種，佛以神力一念之間全都到達，轉無礙清淨的法輪，這是諸佛第六自在法。一切諸佛為了調伏一切眾生，在念念之中成就阿耨多羅三藐三菩提，而對於一切佛法並非已經現覺，也不是將來才覺，也不住在有學之地，卻都能知見，通達無礙，有無量的智慧、無量的自在，教化調伏一切眾生，這是諸佛第七自在法。一切諸佛能以眼處作耳處的佛事，能以耳處作鼻處的佛事，能以鼻處作舌處的佛事，能以舌處作身處的佛事，能以身處作意處的佛事，能以意處在一切世界中安住世間、出世間的種種境界，每一境界中能作無量廣大的佛事，這是諸佛第八自在法。一切諸佛，他身上的毛孔每一個都能容納一切眾生，每一眾生的身都與不可說的諸佛剎相等而不覺迫窄，每一眾生舉步能越過無數世界，這樣輾轉窮盡無數劫，都見到諸佛出現於世，教化眾生，轉清淨法輪，開示過去、未來、現在不可說之法；盡虛空界一切眾生在諸趣中受身，威儀、往來以及他們所受用的種種樂具都悉具足，而在其中沒有障礙，這是諸佛第九自在法。一切諸佛在一念之間示現一切世界微塵數的佛，每一佛都在一切法界中「眾妙蓮華廣大莊嚴世界」的蓮華藏師子座上成等正覺，示現諸佛自在的神力；如同在眾妙蓮華廣大莊嚴世界那樣，也這樣在一切法界中不可說不可說的種種莊嚴、種種境界、種種形相、種種示現、種種劫數的清淨世界；如同在一念之中，也這樣在無量無邊阿僧祇劫的一切念中，一念之間一切都示現，一念之間無量都安住，而未曾用少許的方便之力，這是諸佛第十自在法。

二十　圓滿佛法：一一都成就

「佛子！諸佛世尊有十種無量不可思議的圓滿佛法。哪十種呢？就是：一切諸佛每一清淨之相都具足百福；一切諸佛都成就一切佛法；一切諸佛都成就一切善根；一切諸佛都成就一切功德；一切諸佛都能教化一切眾生；一切諸佛都能為眾生作依主；一切諸佛都成就清淨的佛剎；一切諸佛都成就一切智智；一切諸佛都成就色身相好，見者獲得利益，用功不會白費；一切諸佛都具足諸佛平等的正法；一切諸佛作佛事已畢，無不示現入於涅槃。這就是十種。

二十一　善巧方便：知其空而不廢說

「佛子！諸佛世尊有十種善巧方便。哪十種呢？一切諸佛了知諸法都離戲論，卻能開示諸佛的善根，這是第一善巧方便。一切諸佛知道一切法都無所見、各各不相知、無縛無解、無受無集、無所成就，自在究竟到於彼岸，然而對於諸法真實而知並無異別，因而得自在、無我無受、不壞實際，已經到達大自在之地，常能觀察一切法界，這是第二善巧方便。一切諸佛永離諸相，心無所住，卻能全都了知而不亂不錯，雖知一切相都沒有自性，而如其體性都能善巧契入，並且也示現無量色身，以及一切清淨佛土種種莊嚴無有窮盡之相，聚集智慧的明燈滅除眾生的迷惑，這是第三善巧方便。一切諸佛安住於法界，不住過去、未來、現在，因為如如之性中沒有過去、未來、現在三世之相的緣故，卻能演說過去、未來、現在世無量諸佛出現世間，令聽聞的人普見一切諸佛的境界，這是第四善巧方便。一切諸佛的身、語、意業，無所造作，無來無去，也無所住，遠離種種數法，到達一切諸法的彼岸，而成為眾法之藏，具足無量智慧，了達種種世間、出世間之法，智慧無礙，示現無量自在的神力，調伏一切法界的眾生，這是第五善巧方便。一切諸佛知道一切法不可見，不是一、不是異，不是有量、不是無量，不是來、不是去，都沒有自性，也不違背世間諸法；一切智者，在無自性之中見一切法，對於法得自在，廣說諸法，而常安住於真如實性，這是第六善巧方便。一切諸佛在一個時中知道一切時，具足清淨善根，入於正位而無所執著，對於日月、年劫、成壞這些時分不住著也不捨棄，卻能示現或晝或夜、初中後時、一日、七日、半月、一月、一年、百年、一劫、多劫、不可思劫、不可說劫，乃至盡於未來際劫，恆常為眾生轉微妙法輪，不斷不退，沒有休息，這是第七善巧方便。一切諸佛恆常安住法界，成就諸佛無量的無畏以及不可數辯、不可量辯、無盡辯、無斷辯、無邊辯、不共辯、無窮辯、真實辯、方便開示一切句辯、一切法辯，隨他們的根性以及欲樂理解，以種種法門宣說不可說不可說百千億那由他的修多羅（契經），初善、中善、後善，全都究竟，這是第八善巧方便。一切諸佛安住清淨法界，知道一切法本來沒有名字，沒有過去之名，沒有現在之名，沒有未來之名；沒有眾生之名，沒有非眾生之名；沒有國土之名，沒有非國土之名；沒有法之名，沒有非法之名；沒有功德之名，沒有非功德之名；沒有菩薩之名，沒有佛之名；沒有數之名，沒有非數之名；沒有生之名，沒有滅之名；沒有有之名，沒有無之名；沒有一之名，沒有種種之名。為什麼呢？因為諸法的體性不可言說的緣故。一切諸法沒有方所處所，不可聚集而說，不可離散而說，不可作一而說，不可作多而說，音聲不能及，言語全都斷絕，雖隨順世俗作種種言說，卻無所攀緣，無所造作，遠離一切虛妄的想著，這樣究竟到於彼岸。這是第九善巧方便。一切諸佛知道一切法本性寂靜：因為無生所以不是色，因為無戲論所以不是受，因為無名數所以不是想，因為無造作所以不是行，因為無執取所以不是識，因為無入處所以不是處，因為無所得所以不是界，然而也不破壞一切諸法，因為本性無起如同虛空的緣故。一切諸法都空寂，沒有業果，沒有修習，沒有成就，沒有出生，不是數、不是不數，不是有、不是無，不是生、不是滅，不是垢、不是淨，不是入、不是出，不是住、不是不住，不是調伏、不是不調伏，不是眾生、不是無眾生，不是壽命、不是無壽命，不是因緣、不是無因緣，卻能了知正定聚、邪定聚以及不定聚的一切眾生，為他們說微妙之法令他們到於彼岸，成就十力、四無所畏，能作師子吼，具足一切智，安住佛的境界，這是第十善巧方便。佛子！這就是諸佛成就的十種善巧方便。

二十二　十種廣大佛事（一）：兜率受生

「佛子！諸佛世尊有十種廣大的佛事，無量無邊，不可思議，一切世間的諸天與人都不能知，過去、未來、現在所有一切聲聞、獨覺也不能知，唯除如來的威神之力。哪十種呢？就是：

「一切諸佛在盡虛空遍法界的一切世界兜率陀天中，都示現受生，修菩薩行，作大佛事，有無量的色相，無量的威德，無量的光明，無量的音聲，無量的言辭，無量的三昧，無量智慧所行的境界，攝取一切人、天、魔、梵、沙門、婆羅門、阿脩羅等，大慈無礙，大悲究竟，平等饒益一切眾生，或令他們生天，或令他們生人間，或使他們的根清淨，或調伏他們的心，或有時為他們說差別的三乘，或有時為他們說圓滿的一乘，普遍濟度，令他們出離生死，這是第一廣大佛事。

二十二　十種廣大佛事（二）：降神母胎

「佛子！一切諸佛從兜率天降神入母胎，以究竟的三昧觀察受生之法如幻、如化、如影、如空、如熱時的陽焰，隨所樂而受生，無量無礙，入於無諍之法，起無所執著的智慧，離欲清淨，成就廣大微妙的莊嚴之藏，領受最後之身，住在大寶莊嚴樓閣中而作佛事，或以神力而作佛事，或以正念而作佛事，或示現神通而作佛事，或示現智慧之日而作佛事，或示現諸佛廣大的境界而作佛事，或示現諸佛無量的光明而作佛事，或入於無數廣大三昧而作佛事，或示現從那些三昧起定而作佛事。佛子！如來那時在母胎之中，為了利益一切世間，種種示現而作佛事。就是：或示現初生，或示現童子，或示現在宮中，或示現出家，或又示現成等正覺，或又示現轉微妙法輪，或示現入於般涅槃，這樣都以種種方便，在一切方、一切網、一切族、一切種、一切世界中而作佛事。這是第二廣大佛事。

二十二　十種廣大佛事（三）：處胎誕生·居宮不染

「佛子！一切諸佛一切善業都已清淨，一切出生之智都已明潔，卻以受生之法誘導群迷，令他們開悟，具足修行眾善。為了眾生的緣故，示現誕生於王宮。一切諸佛對於諸般色欲宮殿妓樂都已捨離，無所貪染，常觀察諸有空無體性，一切樂具都不真實，持守佛的淨戒究竟圓滿；觀察內宮的妻妾、侍從而生大悲愍，觀察諸眾生虛妄不實而起大慈心，觀察諸世間沒有一件可樂而生大喜，對於一切法心得自在而起大捨；具足佛的功德，示現生於法界，身相圓滿，眷屬清淨，而對於一切都無所執著；以隨類之音為眾生演說，令他們對世間法深生厭離，如其所行示現所得之果，又以方便隨應教化；未成熟的令他成熟，已成熟的令他得解脫，為他作佛事令他不退轉；又以廣大慈悲之心，恆常為眾生說種種法，又為他們示現身語意三種自在，令他們開悟，心得清淨。雖處在內宮，眾人都看得見，而在一切諸世界中施作佛事；以大智慧，以大精進，示現種種諸佛神通，無礙無盡。恆常安住三種巧方便業，就是：身業究竟清淨、語業常隨智慧而行、意業甚深沒有障礙，以這樣的方便利益眾生。這是第三廣大佛事。

二十二　十種廣大佛事（四）：捨宮出家

「佛子！一切諸佛示現處在種種莊嚴的宮殿，觀察而生厭離，捨棄而出家，想要令眾生了知世間之法都是妄想、無常、敗壞，深深生起厭離，不生染著，永斷世間的貪愛煩惱，修清淨行，利益眾生。當出家的時候，捨去世俗的威儀，安住於無諍之法，滿足本願的無量功德，以大智慧的光明滅除世間的癡闇，為諸世間作無上的福田，常為眾生讚歎佛的功德，令他們在佛所種植諸善根本，以智慧之眼見真實之義；又為眾生讚說出家，清淨無過失，永得出離，長久作世間智慧的高幢。這是第四廣大佛事。

二十二　十種廣大佛事（五）：樹下成正覺

「佛子！一切諸佛具足一切智，對無量之法都已知見，在菩提樹下成就最正覺，降伏眾魔，威德特別尊勝。其身充滿一切世界，神力所作無邊無盡，對於一切智所行之義都得自在，所修的諸功德都已圓滿。他的菩提座具足莊嚴，周遍十方一切世界，佛處在其上轉微妙法輪，說諸菩薩所有的行願，開示無量諸佛的境界，令諸菩薩都得悟入，修行種種清淨妙行。又能示導一切眾生令他們種下善根，生在如來的平等地中，安住諸菩薩無邊的妙行，成就一切功德勝法；對於一切世界、一切眾生、一切佛剎、一切諸法、一切菩薩、一切教化、一切三世、一切調伏、一切神變、一切眾生心中的樂欲，都能善巧了知而作佛事。這是第五廣大佛事。

二十二　十種廣大佛事（六）：轉不退法輪

「佛子！一切諸佛轉不退的法輪，因為要令諸菩薩不退轉的緣故；轉無量的法輪，因為要令一切世間都能了知的緣故；轉開悟一切的法輪，因為能作大無畏的師子吼的緣故；轉一切法智藏的法輪，因為開啟法藏之門、除去闇障的緣故；轉無礙的法輪，因為等同虛空的緣故；轉無著的法輪，因為觀一切法非有非無的緣故；轉照世的法輪，因為令一切眾生的法眼清淨的緣故；轉開示一切智的法輪，因為都遍於一切三世之法的緣故；轉一切佛同一的法輪，因為一切佛法互不相違的緣故。一切諸佛以像這樣無量無數百千億那由他的法輪，隨諸眾生心行的差別而作佛事，不可思議。這是第六廣大佛事。

二十二　十種廣大佛事（七）：入王都城邑

「佛子！一切諸佛入於一切王都城邑，為諸眾生而作佛事，就是：人王的都邑、天王的都邑，龍王、夜叉王、乾闥婆王、阿脩羅王、迦樓羅王、緊那羅王、摩睺羅伽王、羅剎王、毘舍闍王，像這些王的一切都邑。入城門時，大地震動，光明普照，盲人得見，聾人得聽，狂亂的人得回本心，赤裸的人得衣，諸有憂苦的人都得安樂；一切樂器不敲自鳴，諸莊嚴具無論配戴或不配戴都發出妙音，眾生聽聞的沒有不欣悅愛樂。一切諸佛色身清淨，相好具足，見者不生厭足，能為眾生作佛事。就是：或顧視，或觀察，或動轉，或屈伸，或行，或住，或坐，或臥，或沈默，或言語，或示現神通，或為說法，或有所教敕，這一切都是為眾生而作佛事。一切諸佛普遍在一切無數世界種種眾生的心樂大海之中，勸他們念佛，常勤觀察，種諸善根，修菩薩行；讚歎佛的色相微妙第一，一切眾生難以值遇，若有人得見而生起信心，就出生一切無量的善法，積集佛的功德全都清淨。這樣稱讚佛的功德之後，分身普遍前往十方世界，令諸眾生都得瞻仰奉事，思惟觀察，承事供養，種諸善根，得佛歡喜，增長佛的種子，都當成佛。以這樣的行而作佛事，或為眾生示現色身，或發出妙音，或只是微笑，令他們信樂，頭頂禮敬，曲身合掌，稱揚讚歎，問訊起居而作佛事。一切諸佛以像這樣無量無數不可言說不可思議的種種佛事，在一切世界之中，隨諸眾生心中所樂，以本願之力、大慈悲之力、一切智之力，方便教化，全都令他們調伏。這是第七廣大佛事。

二十二　十種廣大佛事（八）：住阿蘭若·隱顯說默

「佛子！一切諸佛或住在阿蘭若（寂靜的山林處）而作佛事；或住在寂靜處而作佛事；或住在空閑處而作佛事；或住在佛所住處而作佛事；或住在三昧中而作佛事；或獨處園林而作佛事；或隱身不現而作佛事；或住在甚深的智慧而作佛事；或住在諸佛無可比擬的境界而作佛事；或住在不可見的種種身行，隨諸眾生的心樂欲解，方便教化沒有休息，而作佛事；或以天身求一切智而作佛事；或以龍身、夜叉身、乾闥婆身、阿脩羅身、迦樓羅身、緊那羅身、摩睺羅伽以及人、非人等身，求一切智而作佛事；或以聲聞身、獨覺身、菩薩身，求一切智而作佛事；或有時說法，或有時寂默，而作佛事；或說一佛，或說多佛，而作佛事；或說諸菩薩的一切行、一切願，歸為一行一願而作佛事；或說諸菩薩的一行、一願，開為無量行願而作佛事；或說佛的境界即是世間的境界而作佛事；或說世間的境界即是佛的境界而作佛事；或說佛的境界即非境界而作佛事；或住一日，或住一夜，或住半月，或住一月，或住一年，乃至住不可說劫，為諸眾生而作佛事。這是第八廣大佛事。

二十二　十種廣大佛事（九）：生清淨善根之藏

「佛子！一切諸佛是出生清淨善根的寶藏，令諸眾生在佛法之中生起清淨的信解，諸根調伏，永離世間；令諸菩薩對於菩提之道具足智慧之明，不由他人而悟。或示現涅槃而作佛事；或說世間都是無常而作佛事；或說佛身而作佛事；或說所應作的都已作辦而作佛事；或說功德圓滿無有缺少而作佛事；或說永斷諸有的根本而作佛事；或令眾生厭離世間、隨順佛心而作佛事；或說壽命終究歸於窮盡而作佛事；或說世間沒有一件可樂而作佛事；或為他們宣說盡未來際供養諸佛而作佛事；或說諸佛轉清淨法輪，令他們得聞而生大歡喜，而作佛事；或為他們宣說諸佛的境界，令他們發心而修諸行，而作佛事；或為他們宣說念佛三昧，令他們發心常樂見佛，而作佛事；或為他們宣說諸根清淨、勤求佛道、心無懈退，而作佛事；或前往一切諸佛國土，觀察諸境界種種因緣而作佛事；或攝取一切諸眾生的身都成為佛身，令諸懈怠放逸的眾生都安住如來清淨的禁戒，而作佛事。這是第九廣大佛事。

二十二　十種廣大佛事（十）：入涅槃·舍利福田

「佛子！一切諸佛入涅槃的時候，無量眾生悲號涕泣，生大憂惱，互相瞻顧而這樣說：『如來世尊有大慈悲，哀愍饒益一切世間，為諸眾生作救護、作依歸。如來出現難以值遇，無上的福田在今日永遠滅去了。』就以這樣，令諸眾生悲號戀慕，而作佛事。又為了化度一切天人、龍神、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽以及人、非人等的緣故，隨他們的樂欲，自碎其身而成為舍利，無量無數不可思議，令諸眾生生起淨信之心，恭敬尊重，歡喜供養，修諸功德，具足圓滿。又建起佛塔，種種嚴飾，在諸天宮、龍宮、夜叉宮，乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽以及人、非人等諸宮殿之中，以此作為供養。牙齒、爪髮都用來起塔，令見到的人都憶念佛、憶念法、憶念僧，信樂不退轉，誠敬尊重，在在處處布施供養、修諸功德；因為這樣的福，或生於天上，或處在人間，種族尊榮，財產備足，所有的眷屬都悉清淨，不入惡趣，常生善道，恆常得見佛，具足眾多的白淨之法，在三有之中迅速得以出離，各隨其所願獲得自乘之果，於如來所知恩報恩，永遠為世間作所歸依之處。佛子！諸佛世尊雖然已般涅槃，仍然為眾生作不可思議的清淨福田、無盡功德的最上福田，令諸眾生善根具足、福德圓滿。這是第十廣大佛事。

「佛子！這些佛事無量廣大、不可思議，一切世間的諸天與人，以及過去、未來、現在的聲聞、獨覺都不能知，唯除如來威神之力所加持的。

二十三　無二行自在法：決定無二

「佛子！諸佛世尊有十種沒有二相之行的自在之法。哪十種呢？就是：一切諸佛都能善巧宣說授記的言辭，決定無二；一切諸佛都能隨順眾生的心念，令他們的心意滿足，決定無二；一切諸佛都能現前覺了一切諸法，演說其中的義理，決定無二；一切諸佛都能具足過去、未來、現在世諸佛的智慧，決定無二；一切諸佛都知道三世一切剎那即是一剎那，決定無二；一切諸佛都知道三世一切佛剎入於一佛剎，決定無二；一切諸佛都知道三世一切佛語即是一佛語，決定無二；一切諸佛都知道三世一切諸佛與他們所化度的一切眾生體性平等，決定無二；一切諸佛都知道世間之法與諸佛之法性無差別，決定無二；一切諸佛都知道三世一切諸佛所有的善根同是一善根，決定無二。這就是十種。

二十四　十住·住一切法：所住的十處

「佛子！諸佛世尊有十種安住，住於一切法。哪十種呢？就是：一切諸佛住於覺悟一切法界；一切諸佛住於大悲之語；一切諸佛住於本來的大願；一切諸佛住於不捨棄調伏眾生；一切諸佛住於無自性之法；一切諸佛住於平等的利益；一切諸佛住於無忘失之法；一切諸佛住於無障礙之心；一切諸佛住於恆常正定之心；一切諸佛住於平等契入一切法而不違背實際之相。這就是十種。

二十五　知一切法盡無有餘：知到沒有剩下

「佛子！諸佛世尊有十種知一切法窮盡而沒有剩餘。哪十種呢？就是：知過去一切法盡無有餘；知未來一切法盡無有餘；知現在一切法盡無有餘；知一切言語之法盡無有餘；知一切世間之道盡無有餘；知一切眾生之心盡無有餘；知一切菩薩善根上、中、下的種種分位盡無有餘；知一切佛圓滿的智慧以及諸善根不增不減盡無有餘；知一切法都從因緣生起盡無有餘；知一切世界種盡無有餘；知一切法界之中如同因陀羅網（帝釋天寶網）般諸般差別之事盡無有餘。這就是十種。

二十六　十力名列：十種力的名

「佛子！諸佛世尊有十種力。哪十種呢？就是：廣大力、最上力、無量力、大威德力、難獲力、不退力、堅固力、不可壞力、一切世間不思議力、一切眾生無能動力。這就是十種。

二十七　大那羅延幢勇健法（一）：身不可壞

「佛子！諸佛世尊有十種大那羅延幢（那羅延是大力士之名，幢表高顯）勇健之法。哪十種呢？就是：

「一切諸佛，身不可壞，命不可斷，世間的毒藥所不能傷，一切世界的水災、火災、風災都不能損害佛身。一切諸魔、天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人、非人、毘舍闍、羅剎等，用盡他們的勢力，降下如須彌山及鐵圍山那樣的大金剛，遍布三千大千世界，一時俱下，也不能令佛心有所驚怖，乃至一根毫毛也不搖動，行、住、坐、臥毫無變異。佛所住之處四方遠近，若不令它們下落就下不了雨；假使不加制止而任它們降下，終究不能有所損害。若有眾生為佛所護持以及為佛所差遣，尚且不可傷害，何況如來之身！這是諸佛第一大那羅延幢勇健法。

「佛子！一切諸佛把一切法界諸世界中的須彌山王，以及鐵圍山、大鐵圍山、大海、山林、宮殿、屋宅，安置在一個毛孔中，盡未來劫，而諸眾生不覺不知，唯除如來神力所加被的。佛子！那時，諸佛在一個毛孔中執持那麼多的一切世界，盡未來劫，或行、或住、或坐、或臥，不生一念疲勞厭倦之心。佛子！譬如虛空普遍執持一切遍法界中所有的世界而不勞倦，一切諸佛在一個毛孔中執持諸世界也是這樣。這是諸佛第二大那羅延幢勇健法。

二十七　大那羅延幢勇健法（三·四）：一念遍行·一坐盡劫

「佛子！一切諸佛能在一念之中舉起不可說不可說世界微塵數的步，每一步越過不可說不可說佛剎微塵數的國土，這樣而行，經歷一切世界微塵數的劫。佛子！假使有一座大金剛山，與上面所經過的一切佛剎其量正好相等。像這樣量等的大金剛山，有不可說不可說佛剎微塵數那麼多，諸佛能把這樣的諸山安置在一個毛孔中。佛身的毛孔與法界中一切眾生的毛孔數相等，每一毛孔都安置那麼多的大金剛山，執持那麼多的山遊行十方，入於盡虛空的一切世界，從前際直到盡未來際，一切諸劫沒有休息，佛身無所損傷也不疲倦，心常在定中沒有散亂。這是諸佛第三大那羅延幢勇健法。

「佛子！一切諸佛一次坐下用食之後，結跏趺坐，經歷前際後際不可說劫，入於佛所領受的不可思議之樂，其身安住，寂然不動，也不廢捨化度眾生之事。佛子！假使有人在遍虛空的每一世界中都用毛端次第度量，諸佛能在一個毛端之處結跏趺坐，盡未來劫；如同一個毛端之處，一切毛端之處也都是這樣。佛子！假使十方一切世界所有的眾生，每一眾生其身的大小都與不可說佛剎微塵數的世界相等，輕重也是如此，諸佛能把那麼多的眾生安置在一個指端，窮盡後際所有的諸劫；一切指端也都是這樣，盡持那麼多的一切眾生入於遍虛空的每一世界，遍盡法界都無剩餘，而佛的身心不曾勞倦。這是諸佛第四大那羅延幢勇健法。

二十七　大那羅延幢勇健法（五·六·七）：化身轉輪·降魔·無礙音

「佛子！一切諸佛能在一身之中化現不可說不可說佛剎微塵數的頭，每一個頭化現不可說不可說佛剎微塵數的舌，每一條舌化出不可說不可說佛剎微塵數的差別音聲——法界眾生沒有不都聽見的，每一音聲演說不可說不可說佛剎微塵數的修多羅藏（契經之藏），每一修多羅藏演說不可說不可說佛剎微塵數的法，每一法有不可說不可說佛剎微塵數的文字句義；這樣演說，窮盡不可說不可說佛剎微塵數的劫；這些劫窮盡了，又再演說，窮盡不可說不可說佛剎微塵數的劫；這樣次第下去，乃至窮盡一切世界的微塵數，窮盡一切眾生的心念數。未來際的劫尚且可以窮盡，如來化身所轉的法輪卻沒有窮盡。就是：智慧演說法輪、斷諸疑惑法輪、照一切法法輪、開無礙藏法輪、令無量眾生歡喜調伏法輪、開示一切諸菩薩行法輪、高昇圓滿大智慧日法輪、普然照世智慧明燈法輪、辯才無畏種種莊嚴法輪。如同一佛之身以神通力轉這樣種種差別的法輪，一切世間之法無可比喻。就這樣，盡虛空界每一毛端分量之處，有不可說不可說佛剎微塵數的世界，每一世界中念念示現不可說不可說佛剎微塵數的化身，每一化身也都是這樣，所說的音聲文字句義，一一充滿一切法界，其中的眾生都得解了，而佛的言音無變、無斷、沒有窮盡。這是諸佛第五大那羅延幢勇健法。

「佛子！一切諸佛都以德相莊嚴胸臆，猶如金剛不可損壞，在菩提樹下結跏趺坐。魔王的軍眾其數無邊，種種怪異形狀甚可怖畏，眾生見了沒有不驚駭懾伏，都發狂亂或有時致死。這樣的魔眾遍滿虛空。如來見了，心無恐怖，容色不變，一根毫毛也不豎立，不動不亂，無所分別，遠離種種喜怒，寂然清淨，安住佛所住之處，具足慈悲之力，諸根調伏，心無所畏，不是諸魔眾所能傾動的，卻能摧伏一切魔軍，都使他們回心、稽首歸依，然後又以身語意三輪教化，令他們都發起阿耨多羅三藐三菩提之意，永不退轉。這是諸佛第六大那羅延幢勇健法。

「佛子！一切諸佛有無礙的音聲，其音普遍十方世界，眾生聽聞的自然調伏。那些如來所發出的音聲，須彌盧等一切諸山不能作障，天宮、龍宮、夜叉宮，乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等一切諸宮所不能障，一切世界高大的音聲也不能障。隨所應化度的，一切眾生沒有不都聽見，文字句義都得解了。這是諸佛第七大那羅延幢勇健法。

二十七　大那羅延幢勇健法（八·九·十）：心無障礙·同一法身·等悟等修

「佛子！一切諸佛心無障礙，在百千億那由他不可說不可說劫之中，恆常善巧清淨。過去、未來、現在一切諸佛同一體性，無濁、無翳，無我、無我所，非內、非外，了達境相空寂，不生妄想；無所依，無所作，不住著諸相，永斷分別；本性清淨，捨離一切攀緣憶念，對於一切法常無違背爭競；住於實際，離欲清淨，入真法界，演說無盡；遠離有量、非量所有的妄想，斷絕有為、無為一切言說，對於不可言說的無邊境界都已通達；有無礙無盡的智慧方便，成就十力、一切功德莊嚴清淨，演說種種無量諸法，都與實相不相違背；對於諸法界三世諸法，都平等無異，究竟自在；入於一切法最殊勝之藏，一切法門正念不迷惑，安住十方一切佛剎而無動轉；得不斷之智，知一切法究竟無餘，窮盡諸有漏，心得善巧解脫，慧得善巧解脫，住於實際，通達無礙，心常正定；對於三世之法以及一切眾生的心行，一念之間了達，都無障礙。這是諸佛第八大那羅延幢勇健法。

「佛子！一切諸佛同一法身、境界無量身、功德無邊身、世間無盡身、三界不染身、隨念示現身、非實非虛平等清淨身、無來無去無為不壞身、一相無相法自性身、無處無方遍一切身、神變自在無邊色相身、種種示現普入一切身、妙法方便身、智藏普照身、示法平等身、普遍法界身、無動無分別非有非無常清淨身、非方便非不方便非滅非不滅隨所應化一切眾生種種信解而示現身、從一切功德寶所生身、具一切諸佛法真如身、本性寂靜無障礙身、成就一切無礙法身、遍住一切清淨法界身、分形普遍一切世間身、無攀緣無退轉永解脫具一切智普了達身，這是諸佛第九大那羅延幢勇健法。

「佛子！一切諸佛平等覺悟一切諸如來之法，平等修習一切諸菩薩之行；無論是願是智，清淨平等，猶如大海，都得滿足；行力尊勝，未曾退卻怯懦，住在諸三昧無量的境界，示現一切道，勸勉善行、告誡惡行；智力第一，演說法而無所畏，隨有所問都能善巧解答，以智慧說法平等清淨，身、語、意之行都無雜染，住在佛所住的諸佛種性，以佛的智慧而作佛事；住於一切智，演說無量之法，沒有根本，沒有邊際，神通智慧不可思議，一切世間無人能夠解了；智慧深入，見一切法微妙廣大無量無邊，三世的法門都善巧通達，一切世界都能開曉；以出世的智慧，在諸世間作不可說的種種佛事，成就不退之智，入於諸佛之數；雖已證得不可言說離文字之法，卻能開示種種言辭；以普賢之智積集諸善行，成就一念相應的妙慧，對於一切法都能覺了，如先前所憶念的一切眾生，都依他們自己的乘而施予其法；一切諸法、一切世界、一切眾生、一切三世，在法界之內，這樣的境界其量無邊，都能以無礙之智知見。佛子！一切諸佛在一念之間，隨所應化度而出興於世，住清淨土，成等正覺，示現神通之力，開悟三世一切眾生的心、意及識而不錯失時機。佛子！眾生無邊，世界無邊，法界無邊，三世無邊，諸佛最勝也沒有邊際，都示現於其中成等正覺，以佛的智慧方便開悟眾生而沒有休息。佛子！一切諸佛以神通之力，示現最微妙之身，住於無邊之處，以大悲方便，心無障礙，在一切時中常為眾生演說妙法。這是諸佛第十大那羅延幢勇健法。

「佛子！這一切諸佛的大那羅延幢勇健之法無量無邊、不可思議，過去、未來、現在一切眾生以及二乘都不能解了，唯除如來神力所加持的。

二十八　決定法：八相必定如此

「佛子！諸佛世尊有十種決定之法。哪十種呢？就是：一切諸佛必定從兜率天壽盡而下生；一切諸佛必定示現受生，處胎十月；一切諸佛必定厭離世俗，樂於求出家；一切諸佛決定坐在菩提樹下成等正覺，悟諸佛法；一切諸佛必定在一念之中悟一切法，在一切世界示現神力；一切諸佛必定能應時轉微妙法輪；一切諸佛必定能隨他們所種的善根，應時說法而為授記；一切諸佛必定能應時而作佛事；一切諸佛必定能為諸已成就的菩薩授與記別；一切諸佛必定能一念之中普遍解答一切眾生所問。這就是十種。

二十九　速疾法：見佛者速得的十益

「佛子！諸佛世尊有十種迅速之法。哪十種呢？就是：一切諸佛若有人見到，迅速得以遠離一切惡趣；一切諸佛若有人見到，迅速得以圓滿殊勝的功德；一切諸佛若有人見到，迅速能成就廣大的善根；一切諸佛若有人見到，迅速得以往生清淨美妙的天上；一切諸佛若有人見到，迅速能除斷一切疑惑；一切諸佛若是已發菩提心的人見到，迅速得以成就廣大的信解永不退轉，能隨所應而教化眾生，若還未發心的就能迅速發起阿耨多羅三藐三菩提心；一切諸佛若是未入正位的人見到，迅速入於正位；一切諸佛若有人見到，迅速能清淨世間、出世間的一切諸根；一切諸佛若有人見到，迅速得以除滅一切障礙；一切諸佛若有人見到，迅速能獲得無畏的辯才。這就是十種。

三十　應常憶念清淨法：菩薩該常念的十事

「佛子！諸佛世尊有十種應當常常憶念的清淨之法。哪十種呢？就是：一切諸佛過去的因緣，一切菩薩應當常常憶念；一切諸佛清淨的勝行，一切菩薩應當常常憶念；一切諸佛滿足諸波羅蜜，一切菩薩應當常常憶念；一切諸佛成就大願，一切菩薩應當常常憶念；一切諸佛積集善根，一切菩薩應當常常憶念；一切諸佛已具足梵行，一切菩薩應當常常憶念；一切諸佛現前成就正覺，一切菩薩應當常常憶念；一切諸佛色身無量，一切菩薩應當常常憶念；一切諸佛神通無量，一切菩薩應當常常憶念；一切諸佛的十力無畏，一切菩薩應當常常憶念。這就是十種。

三十一　一切智住：一念中盡知眾生

「佛子！諸佛世尊有十種一切智的安住。哪十種呢？就是：一切諸佛在一念之中，都知道三世一切眾生的心以及心所之行；一切諸佛在一念之中，都知道三世一切眾生所積集的諸業以及業的果報；一切諸佛在一念之中，都知道一切眾生所適宜的，以身語意三種輪教化調伏；一切諸佛在一念之中，盡知法界一切眾生所有的心相，在一切處普遍示現佛的興起，令他們得見，方便攝受；一切諸佛在一念之中，普遍隨法界一切眾生的心樂欲解，示現說法，令他們調伏；一切諸佛在一念之中，都知道法界一切眾生心中所樂，為他們示現神力；一切諸佛在一念之中，遍於一切處，隨所應化度的一切眾生示現出興，為他們說佛身不可取著；一切諸佛在一念之中，普遍到達法界一切處、一切眾生的各各諸道；一切諸佛在一念之中，隨諸眾生有憶念的，在在處處無不前往應現；一切諸佛在一念之中，都知道一切眾生的理解與欲樂，為他們示現無量的色相。這就是十種。

三十二　佛三昧：恆在正定而遍一切處

「佛子！諸佛世尊有十種無量不可思議的佛三昧。哪十種呢？就是：一切諸佛恆常在正定之中，於一念中遍於一切處，普遍為眾生廣說妙法；一切諸佛恆常在正定之中，於一念中遍於一切處，普遍為眾生說無我之際；一切諸佛恆常住於正定，於一念中遍於一切處，普遍入於三世；一切諸佛恆常在正定之中，於一念中遍於一切處，普遍入於十方廣大的佛剎；一切諸佛恆常在正定之中，於一念中遍於一切處，普遍示現無量種種佛身；一切諸佛恆常在正定之中，於一念中遍於一切處，隨諸眾生種種心解而現身、語、意；一切諸佛恆常在正定之中，於一念中遍於一切處，說一切法離欲的真際；一切諸佛恆常住於正定，於一念中遍於一切處，演說一切緣起的自性；一切諸佛恆常住於正定，於一念中遍於一切處，示現無量世間、出世間的廣大莊嚴，令諸眾生常得見佛；一切諸佛恆常住於正定，於一念中遍於一切處，令諸眾生都得通達一切佛法、無量解脫，究竟到於無上的彼岸。這就是十種。

三十三　無礙解脫：一塵之中現一切

「佛子！諸佛世尊有十種無礙的解脫。哪十種呢？就是：一切諸佛能在一粒微塵中示現不可說不可說諸佛出興於世；一切諸佛能在一粒微塵中示現不可說不可說諸佛轉清淨法輪；一切諸佛能在一粒微塵中示現不可說不可說眾生受化調伏；一切諸佛能在一粒微塵中示現不可說不可說諸佛國土；一切諸佛能在一粒微塵中示現不可說不可說菩薩授記；一切諸佛能在一粒微塵中示現過去、未來、現在一切諸佛；一切諸佛能在一粒微塵中示現過去、未來、現在諸世界種；一切諸佛能在一粒微塵中示現過去、未來、現在一切神通；一切諸佛能在一粒微塵中示現過去、未來、現在一切眾生；一切諸佛能在一粒微塵中示現過去、未來、現在一切佛事。這就是十種。」

The Question Raised in Thought, Ten Matters: The Ten Inconceivables of the Buddhas

At that time, among the great assembly there were bodhisattvas who thought in their minds in this way: “How are the lands of the buddhas inconceivable? How are the original vows of the buddhas inconceivable? How is the lineage-nature of the buddhas (the family and capacity by which buddhahood is reached) inconceivable? How is the appearance of the buddhas in the world inconceivable? How is the body of the buddhas inconceivable? How is the voice of the buddhas inconceivable? How is the wisdom of the buddhas inconceivable? How is the mastery of the buddhas inconceivable? How is the unobstructedness of the buddhas inconceivable? How is the liberation of the buddhas inconceivable?”

The Buddha’s Empowerment: The World-Honored One Knows Their Thought and Empowers, and Blue-Lotus Treasury Speaks Sustained by That Power

At that time the World-Honored One, knowing what the bodhisattvas were thinking in their minds, empowered him with spiritual power, gathered him in with wisdom, illumined him with light, and filled him with majestic force, causing Blue-Lotus Treasury Bodhisattva to abide in the fearlessness of a buddha, to enter the Dharma realm of a buddha, to obtain the majestic virtue of a buddha, with spiritual penetrations and mastery, to obtain that unobstructed vast contemplation of a buddha, to know fully the sequence of all the lineage-natures of the buddhas, and to abide in the skillful means of the Buddha-dharma that cannot be put into words.

At that time Blue-Lotus Treasury Bodhisattva was then able to penetrate the unobstructed Dharma realm, was then able to abide in the deep practice that is apart from all obstructions, was then able to fulfill and accomplish the great vows of Samantabhadra, was then able to know and see all the dharmas of the buddhas; with a mind of great compassion he contemplated sentient beings, wishing to make them pure, and he cultivated diligently without weariness or sloth; he received and carried out all the dharmas of the bodhisattvas; within a single thought he brought forth the wisdom of a buddha; he understood all the inexhaustible gates of wisdom; retention (the power of holding in memory without forgetting) and eloquence were in him complete. Sustained by the spiritual power of the Buddha, he said to Lotus Treasury Bodhisattva:

1. The Measureless Abidings: The Places Where the Buddhas Abide

“Sons of the Buddha! The buddhas, the World-Honored Ones, have measureless places of abiding, namely: they abide always in great compassion; they abide in doing the deeds of a buddha with bodies of every kind; they abide in turning the pure wheel of the Dharma with an impartial mind; they abide in expounding measureless dharmas with the four kinds of eloquence; they abide in all the dharmas of a buddha that are inconceivable; they abide in filling measureless lands with a pure voice; they abide in the most profound Dharma realm that cannot be put into words; they abide in manifesting all the most surpassing spiritual penetrations; they abide in being able to reveal for sentient beings that ultimate dharma which is without obstruction.

2. The Ten Dharmas That Pervade the Dharma Realm: Ten Places, All Without Bound

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten dharmas that pervade the measureless and boundless Dharma realm. Which ten? Namely: all the buddhas have a body without bound, its form pure, entering everywhere into the six destinies without defilement or attachment; all the buddhas have an eye without bound and without obstruction, clearly seeing all dharmas; all the buddhas have an ear without bound and without obstruction, understanding all sounds; all the buddhas have a nose without bound, able to reach the far shore of the mastery of the buddhas; all the buddhas have a broad and long tongue, sending forth a subtle voice that pervades the Dharma realm; all the buddhas have a body without bound, according with the minds of sentient beings so that all of them are made to see it; all the buddhas have a mind without bound, abiding in the unobstructed and impartial dharma-body; all the buddhas have a liberation without bound and without obstruction, manifesting the great power of spiritual penetration that has no exhausting; all the buddhas have pure worlds without bound, manifesting a multitude of buddha-lands according to what sentient beings delight in, complete with measureless adornments of every kind, and yet within them giving rise to no defilement or attachment; all the buddhas have the bodhisattva practices and vows without bound, obtaining perfect wisdom, sporting in mastery, and penetrating all the dharmas of a buddha. Sons of the Buddha! These are the ten dharmas of a buddha by which the Tathāgata, the Worthy One, the Fully and Rightly Awakened One, pervades the Dharma realm without bound.

3. The Wisdom That Brings Forth Thought after Thought: The Eight Aspects Manifested within a Single Thought

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of wisdom that bring forth thought after thought. Which ten? Namely: all the buddhas, within a single thought, are able to manifest in measureless worlds the descent from the heavens; all the buddhas, within a single thought, are able to manifest in measureless worlds a bodhisattva’s taking birth; all the buddhas, within a single thought, are able to manifest in measureless worlds the leaving of the household life to study the path; all the buddhas, within a single thought, are able to manifest in measureless worlds the accomplishing of perfect awakening beneath the tree of awakening; all the buddhas, within a single thought, are able to manifest in measureless worlds the turning of the subtle wheel of the Dharma; all the buddhas, within a single thought, are able to manifest in measureless worlds the teaching of sentient beings and the making of offerings to the buddhas; all the buddhas, within a single thought, are able to manifest in measureless worlds bodies of a buddha of every kind that cannot be put into words; all the buddhas, within a single thought, are able to manifest the adornments of every kind of measureless worlds, adornments beyond number, and all the treasuries of wisdom of the Tathāgata’s mastery; all the buddhas, within a single thought, are able to manifest in measureless worlds measureless and numberless pure sentient beings; all the buddhas, within a single thought, are able to manifest in measureless worlds the various capacities, the various exertions, and the various practices and understandings of the buddhas of the three times, and their accomplishing of perfect awakening within the three times. These are the ten.

4. The Ten Not Missing the Time: When It Is Time to Deliver, the Time Is Not Missed

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of not missing the time. Which ten? Namely: all the buddhas do not miss the time in accomplishing perfect awakening; all the buddhas do not miss the time in ripening the sentient beings who have the affinity; all the buddhas do not miss the time in conferring the prediction upon bodhisattvas; all the buddhas do not miss the time in manifesting spiritual power in accordance with the minds of sentient beings; all the buddhas do not miss the time in manifesting the body of a buddha in accordance with the understanding of sentient beings; all the buddhas do not miss the time in abiding in great equanimity; all the buddhas do not miss the time in entering the villages; all the buddhas do not miss the time in gathering in those who have pure faith; all the buddhas do not miss the time in taming evil sentient beings; all the buddhas do not miss the time in manifesting the inconceivable spiritual penetrations of the buddhas. These are the ten.

5. The Incomparable and Inconceivable Realms: One Is All

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of incomparable and inconceivable realms. Which ten? Namely: all the buddhas, sitting once in the cross-legged posture, fill the measureless worlds of the ten directions; all the buddhas, speaking one phrase of the meaning, are able to reveal all the dharmas of a buddha; all the buddhas, sending forth one light, are able to illumine everywhere all the worlds; all the buddhas, within one body, are able to manifest all bodies; all the buddhas, within one place, are able to manifest all worlds; all the buddhas, within one wisdom, are able to decide and know all dharmas without hindrance; all the buddhas, within a single thought, are able to go everywhere to the worlds of the ten directions; all the buddhas, within a single thought, manifest the measureless majestic virtue of the Tathāgata; all the buddhas, within a single thought, take as their object universally the buddhas and the sentient beings of the three times, and yet their minds are not disordered; all the buddhas, within a single thought, are of one substance with all the buddhas past, future, and present, without duality. These are the ten.

6. Bringing Forth Ten Kinds of Wisdom: Knowing That It Is Not There, and Bringing Forth the Wisdom of It

“Sons of the Buddha! The buddhas, the World-Honored Ones, are able to bring forth ten kinds of wisdom. Which ten? Namely: all the buddhas know that all dharmas have no place toward which they tend, and yet are able to bring forth the wisdom of dedicating and directing the great vow; all the buddhas know that all dharmas have no body at all, and yet are able to bring forth the wisdom of the pure body; all the buddhas know that all dharmas are from the first without duality, and yet are able to bring forth the wisdom that awakens others; all the buddhas know that all dharmas have no self and no sentient being, and yet are able to bring forth the wisdom that tames sentient beings; all the buddhas know that all dharmas are from the first without marks, and yet are able to bring forth the wisdom that fully understands the marks; all the buddhas know that all worlds have neither forming nor decay, and yet are able to bring forth the wisdom that fully understands forming and decay; all the buddhas know that all dharmas have no doing, and yet are able to bring forth the wisdom that knows deeds and their fruits; all the buddhas know that all dharmas have no speech, and yet are able to bring forth the wisdom that fully understands speech; all the buddhas know that all dharmas have neither defilement nor purity, and yet are able to bring forth the wisdom that knows defilement and purity; all the buddhas know that all dharmas have neither arising nor ceasing, and yet are able to bring forth the wisdom that fully understands arising and ceasing. These are the ten.

7. The Ten Dharmas of Universal Entering: There Is Nowhere One Cannot Get In

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten dharmas of universal entering. Which ten? Namely: all the buddhas have a pure and subtle body, entering everywhere into the three times; all the buddhas are complete in the three kinds of mastery (the delivering work of the three activities of body, speech, and mind), teaching sentient beings everywhere; all the buddhas are complete in the dhāraṇīs (the dharmas of retaining without forgetting), and are able everywhere to receive and uphold all the dharmas of a buddha; all the buddhas are complete in the four kinds of eloquence, and turn everywhere every pure wheel of the Dharma; all the buddhas are complete in impartial great compassion, and never abandon any sentient being; all the buddhas are complete in the most profound meditative concentration, and always contemplate everywhere all sentient beings; all the buddhas are complete in the roots of good that benefit others, and tame sentient beings without rest; all the buddhas are complete in a mind without obstruction, and are able to abide everywhere in the whole Dharma realm; all the buddhas are complete in spiritual power without obstruction, and in a single thought manifest everywhere the buddhas of the three times; all the buddhas are complete in wisdom without obstruction, and in a single thought establish everywhere the kalpas of the three times. These are the ten.

8. The Vast Dharmas Hard to Believe and Accept: The Dust Mote Does Not Grow Large, the Worlds Do Not Grow Small

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten vast dharmas that are hard to believe and accept. Which ten? Namely: all the buddhas are able to crush all the demons; all the buddhas are able to subdue all the outsiders; all the buddhas are able to tame all sentient beings and make every one of them glad; all the buddhas are able to go to all worlds and guide the kinds of sentient beings; all the buddhas are able with wisdom to realize and enter the most profound Dharma realm; all the buddhas are able with a non-dual body to manifest bodies of every kind that fill the worlds; all the buddhas are able with a pure voice to raise the four kinds of eloquence and expound the Dharma without a break, so that for whoever believes and accepts it the effort is not spent in vain; all the buddhas are able within a single pore to bring forth buddhas equal in number to the dust motes of all the worlds, without any cutting off; all the buddhas are able within a single dust mote to manifest a multitude of buddha-lands equal in number to the dust motes of all the worlds, complete with every kind of surpassing and subtle adornment, always within them turning the subtle wheel of the Dharma and teaching sentient beings — and yet the dust mote has not grown large and the worlds have not grown small, and they abide always in the Dharma realm with the wisdom of realization; all the buddhas are able to fully understand the pure Dharma realm, and with the light of wisdom to break the ignorant darkness of the world, causing sentient beings to gain understanding and penetration of the Buddha-dharma, and following the Tathāgata to abide within the ten powers. These are the ten.

9. The Great Merits, Apart from Faults and Pure: Ten Places without Fault

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten great merits, apart from all faults and pure. Which ten? Namely: all the buddhas are complete in great majestic virtue, apart from faults and pure; all the buddhas are born in the house of the tathāgatas of the three times, their family gentle and good, apart from faults and pure; all the buddhas, to the end of the future, have minds that dwell nowhere and cling to nothing, apart from faults and pure; all the buddhas cling to nothing among the dharmas of the three times, apart from faults and pure; all the buddhas know that the various natures are one and the same nature, and that it comes from nowhere at all, apart from faults and pure; all the buddhas have merit at the prior limit and at the later limit that has no exhausting, equal to the Dharma realm, apart from faults and pure; all the buddhas have bodily marks without bound that pervade the buddha-lands of the ten directions, taming all sentient beings at whatever time, apart from faults and pure; all the buddhas obtain the four fearlessnesses, are far removed from all terror, and in the midst of the great assembly make the great lion’s roar, clearly distinguishing all dharmas, apart from faults and pure; all the buddhas, after unspeakably unspeakable kalpas, enter parinirvāṇa, and sentient beings who hear their names obtain measureless merit, no different from the merit obtained while the Buddha was present in the world, apart from faults and pure; all the buddhas, though far off within unspeakably unspeakable worlds, are seen by any sentient being who single-mindedly holds them in right recollection, apart from faults and pure. These are the ten.

10. Ultimate Purity: Ten Places Pure to the Very End

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of ultimate purity. Which ten? Namely: the great vows of former times of all the buddhas are ultimately pure; the pure conduct upheld by all the buddhas is ultimately pure; all the buddhas are far removed from the various delusions of the world, ultimately pure; the adorning of the lands by all the buddhas is ultimately pure; the whole retinue of all the buddhas is ultimately pure; the whole family of all the buddhas is ultimately pure; the form-body, the marks and signs, of all the buddhas are ultimately pure; the dharma-body of all the buddhas is undefiled, ultimately pure; the wisdom of all-knowing wisdom of all the buddhas is without obstruction, ultimately pure; the liberation and mastery of all the buddhas, all that was to be done having been done and the far shore reached, is ultimately pure. These are the ten.

11. Ten Deeds of a Buddha at All Times: At Every Time and in Every Place the Deeds of a Buddha Are Being Done

“Sons of the Buddha! The buddhas, the World-Honored Ones, in all worlds and at all times, have ten kinds of deeds of a buddha. Which ten? First, if there are sentient beings who single-mindedly hold them in recollection, the Buddha manifests himself before them; second, if there are sentient beings whose minds are unruly, the Buddha expounds the Dharma for them; third, if there are sentient beings able to give rise to pure faith, the Buddha surely causes them to obtain measureless roots of good; fourth, if there are sentient beings able to enter the station of the Dharma, the Buddha causes every one of them to realize it before him, and there is nothing he does not know; fifth, teaching sentient beings without weariness; sixth, roaming the buddha-lands, coming and going without obstruction; seventh, great compassion that does not forsake a single sentient being; eighth, manifesting bodies of transformation always and without a break; ninth, spiritual penetrations and mastery that have never rested; tenth, abiding in the Dharma realm, able to contemplate it everywhere. These are the ten.

12. The Dharmas of the Inexhaustible Ocean of Wisdom: Wisdom Is Like an Ocean and Cannot Be Drained

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of dharmas of the great ocean of wisdom that has no exhausting. Which ten? Namely: the dharma-body without bound of all the buddhas is a dharma of the inexhaustible ocean of wisdom; the measureless deeds of a buddha of all the buddhas are a dharma of the inexhaustible ocean of wisdom; the realm of the buddha-eye of all the buddhas is a dharma of the inexhaustible ocean of wisdom; the measureless, numberless roots of good hard to reckon of all the buddhas are a dharma of the inexhaustible ocean of wisdom; the raining down everywhere of all the sweet-dew subtle Dharma by all the buddhas is a dharma of the inexhaustible ocean of wisdom; the praising of the merits of a buddha by all the buddhas is a dharma of the inexhaustible ocean of wisdom; the vows and practices of every kind cultivated in former times by all the buddhas are a dharma of the inexhaustible ocean of wisdom; the doing of the deeds of a buddha always, to the end of the future, by all the buddhas is a dharma of the inexhaustible ocean of wisdom; the knowing of the mental conduct of all sentient beings by all the buddhas is a dharma of the inexhaustible ocean of wisdom; the adornment of merit and wisdom of all the buddhas, which none can surpass, is a dharma of the inexhaustible ocean of wisdom. These are the ten.

13. The Ten Constant Dharmas: What Never Changes

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of constant dharmas. Which ten? Namely: all the buddhas constantly cultivate all the perfections; all the buddhas are constantly far removed from delusion with regard to all dharmas; all the buddhas are constantly complete in great compassion; all the buddhas constantly possess the ten powers; all the buddhas constantly turn the wheel of the Dharma; all the buddhas constantly manifest for sentient beings the accomplishing of right awakening; all the buddhas constantly delight in taming all sentient beings; the minds of all the buddhas are constantly in right recollection of the non-dual dharma; all the buddhas, having finished teaching sentient beings, constantly manifest entering the nirvāṇa in which no basis remains, because the realm of the buddhas is without bound. These are the ten.

14. Expounding Measureless Gates of the Dharma: The Gates of What Is Spoken Are without Measure

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of expounding measureless gates of the dharmas of a buddha. Which ten? Namely: all the buddhas expound the measureless gate of the realm of sentient beings; all the buddhas expound the measureless gate of the conduct of sentient beings; all the buddhas expound the measureless gate of the deeds and fruits of sentient beings; all the buddhas expound the measureless gate of delivering sentient beings; all the buddhas expound the measureless gate of purifying sentient beings; all the buddhas expound the measureless gate of the practice of the bodhisattvas; all the buddhas expound the measureless gate of the vows of the bodhisattvas; all the buddhas expound the measureless gate of the kalpas of the forming and decay of all worlds; all the buddhas expound the measureless gate of the bodhisattvas’ purifying of buddha-lands with the deep mind; all the buddhas expound the measureless gate of the successive appearing of the buddhas of the three times, each in their own kalpas, in all worlds; all the buddhas expound the gate of the wisdom of all the buddhas. These are the ten.

15. Doing the Deeds of a Buddha for Sentient Beings: Even Silence Is a Deed of a Buddha

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of doing the deeds of a buddha for sentient beings. Which ten? Namely: all the buddhas manifest a form-body and thereby do the deeds of a buddha for sentient beings; all the buddhas send forth a subtle voice and thereby do the deeds of a buddha for sentient beings; all the buddhas have that which they receive (receiving the offerings of others) and thereby do the deeds of a buddha for sentient beings; all the buddhas have nothing that they receive (not receiving offerings) and thereby do the deeds of a buddha for sentient beings; all the buddhas take earth, water, fire, and wind and thereby do the deeds of a buddha for sentient beings; all the buddhas, with spiritual power and mastery, manifest all the realms that serve as objects and thereby do the deeds of a buddha for sentient beings; all the buddhas take names of every kind and thereby do the deeds of a buddha for sentient beings; all the buddhas take the realms of the buddha-lands and thereby do the deeds of a buddha for sentient beings; all the buddhas adorn and purify buddha-lands and thereby do the deeds of a buddha for sentient beings; all the buddhas take silence without words and thereby do the deeds of a buddha for sentient beings. These are the ten.

16. The Most Surpassing Dharmas: The Vow Firm, the Practice Long, the Mind Not Turning Back

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of most surpassing dharmas. Which ten? Namely: the great vows of all the buddhas are firm and cannot be broken down, what they say they surely do, and their words are never of two kinds; all the buddhas, in order to fulfill all merits, cultivate the bodhisattva practice to the end of the kalpas of the future without giving rise to sloth or weariness; all the buddhas, for the sake of taming one single sentient being, go to unspeakably unspeakable worlds, and do so for all sentient beings without any cutting off; all the buddhas, with regard to the two kinds of sentient beings, those who believe and accept and those who slander, contemplate them everywhere with great compassion, impartially and without difference; all the buddhas, from the first giving rise to the mind of awakening until buddhahood, never lose the mind of awakening; all the buddhas amass measureless merits of good, and dedicate and direct them all to the nature of all-knowing wisdom, never defiled by or attached to the worlds; all the buddhas cultivate and study the three activities of body, speech, and mind in the presence of the buddhas, practicing only what a buddha practices and not what the two vehicles practice, all in order to dedicate and direct them to the nature of all-knowing wisdom and to accomplish unsurpassed perfect awakening; all the buddhas send forth a great light whose radiance illumines all places impartially and illumines all the dharmas of the buddhas, causing the minds of the bodhisattvas to become pure and their all-knowing wisdom to be fulfilled; all the buddhas forsake the pleasures of the world, neither craving nor being defiled by them, and yet vow universally that the world may leave suffering and gain happiness, without frivolous talk of any kind; all the buddhas pity sentient beings who undergo suffering of every kind, guard the seed of buddhahood, walk in the realm of a buddha, come forth from birth and death, and reach the ground of the ten powers. These are the ten.

17. Abiding without Obstruction: Wherever They Abide There Is No Obstruction

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of abiding without obstruction. Which ten? Namely: all the buddhas are able to go to all worlds — abiding without obstruction; all the buddhas are able to abide in all worlds — abiding without obstruction; all the buddhas are able within all worlds to walk, stand, sit, and lie down — abiding without obstruction; all the buddhas are able within all worlds to expound the true Dharma — abiding without obstruction; all the buddhas are able within all worlds to abide in the palace of the Tuṣita heaven — abiding without obstruction; all the buddhas are able to enter all the three times of the Dharma realm — abiding without obstruction; all the buddhas are able to sit at all the seats of awakening of the Dharma realm — abiding without obstruction; all the buddhas are able thought after thought to contemplate the mental conduct of all sentient beings and to teach and tame them with the three kinds of mastery of body, speech, and mind — abiding without obstruction; all the buddhas are able with a single body to abide in the presence of measureless inconceivable buddhas and to benefit sentient beings in all places — abiding without obstruction; all the buddhas are able to reveal the true Dharma spoken by measureless buddhas — abiding without obstruction. These are the ten.

18. The Most Surpassing and Unsurpassed Adornments: Body, Speech, Mind, Light, Smile, Dharma-Body, Form, Family, and Great Kindness

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of most surpassing and unsurpassed adornment. Which ten? All the buddhas are complete in the marks and the signs that accompany the form: this is the first most surpassing and unsurpassed adornment of body of the buddhas. All the buddhas are complete in the sixty kinds of tone, and each tone has five hundred parts, and each part has measureless hundreds of thousands of pure sounds as its ornament, and with them, in the midst of all the assemblies of the Dharma realm, without terrors of any kind, they make the great lion’s roar and expound the most profound meaning of the Dharma of the Tathāgata, and among the sentient beings who hear it there is none who is not gladdened, and each according to his capacity and delight is tamed: this is the second most surpassing and unsurpassed adornment of speech of the buddhas. All the buddhas are complete in the ten powers, the great samādhis, and the eighteen exclusive dharmas, and thereby adorn the activity of mind; the realms in which they move are penetrated without obstruction; all the dharmas of a buddha are obtained entire with nothing left over; they take the adornment of the Dharma realm as their adornment; and the mental conduct of the sentient beings of the Dharma realm, differing one from another in past, future, and present, is within a single thought clearly seen by them: this is the third most surpassing and unsurpassed adornment of mind of the buddhas. All the buddhas are able to send forth numberless lights, and each light has unspeakable nets of light as its retinue, illumining everywhere all the buddha-lands, extinguishing all the darkness of the worlds, manifesting measureless buddhas arising in the world, their bodies impartial and all of them pure, the deeds of a buddha that they do never spent in vain, able to bring sentient beings to non-retrogression: this is the fourth most surpassing and unsurpassed adornment of light of the buddhas. All the buddhas, when they manifest a smile, send forth from their mouths lights numbering a hundred thousand koṭis of nayutas of asaṃkhyeyas, and each light has measureless inconceivable colors of every kind, illumining everywhere all the worlds of the ten directions, and in the midst of the great assembly they utter words of truth, conferring upon measureless, numberless, inconceivable sentient beings the prediction of anuttara-samyak-saṃbodhi (unsurpassed perfect awakening): this is the fifth most surpassing and unsurpassed adornment of the manifesting of a smile of the buddhas, apart from the ignorance and delusion of the world. All the buddhas have a dharma-body pure and unobstructed, penetrating all dharmas to the very end, abiding in the Dharma realm without bound, and though present within the world not mingled with the world, fully understanding the real nature of the world, cultivating the dharmas that transcend the world, the path of speech cut off, transcending the five aggregates, the eighteen elements, and the twelve sense-fields: this is the sixth most surpassing and unsurpassed adornment of dharma-body of the buddhas. All the buddhas have measureless constant subtle light, ornamented with unspeakably unspeakable forms of every kind so as to become a treasury of light, bringing forth measureless perfect radiance that illumines everywhere the ten directions without obstruction: this is the seventh most surpassing and unsurpassed adornment of constant subtle light of the buddhas. All the buddhas have subtle form without bound, subtle form that is lovely, subtle form that is pure, subtle form that appears according to the mind, subtle form that eclipses all the three realms, subtle form that reaches the far shore and is unsurpassed: this is the eighth most surpassing and unsurpassed adornment of subtle form of the buddhas. All the buddhas are born within the buddha-seed of the three times, have amassed a multitude of good jewels, are ultimately pure, without faults of any kind, far removed from the mockery and slander of the world, taking as their adornment the subtle practice that is the most surpassing and pure among all dharmas, complete in accomplishing the wisdom of all-knowing wisdom, their family pure so that none can mock it: this is the ninth most surpassing and unsurpassed adornment of family of the buddhas. All the buddhas adorn their bodies with the power of great kindness, ultimately pure and without cravings of any kind, the constructing activity of the body forever stilled, the mind well and skillfully liberated, so that those who see them never have their fill, and with great compassion they rescue and guard all the worlds; they are the foremost field of merit, the unsurpassed receivers of offerings, pitying and benefiting all sentient beings, causing every one of them to increase measureless stores of merit and wisdom: this is the tenth most surpassing and unsurpassed adornment of the merit of great kindness and great compassion of the buddhas. These are the ten.

19. The Dharmas of Mastery: The Function of the Ten Kinds of Mastery

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of dharmas of mastery. Which ten? Namely: all the buddhas obtain mastery with regard to all dharmas, clearly penetrating the various bodies of phrases and bodies of syllables (the collections made up of names, phrases, and letters), and expounding the dharmas with eloquence unobstructed: this is the first dharma of mastery of the buddhas. All the buddhas, in teaching sentient beings, have never missed the time, and expound the true Dharma for them according to their wishes and delights, causing every one of them to be tamed without any cutting off: this is the second dharma of mastery of the buddhas. All the buddhas are able to cause all the worlds — measureless, numberless, adorned in every kind of way, to the exhausting of the realm of space — to quake in six ways, and to cause those worlds to be lifted up or set down, to grow large or grow small, to gather together or to scatter apart, and yet they have never harmed a single sentient being, and the sentient beings within them neither feel it nor know it, neither doubt it nor wonder at it: this is the third dharma of mastery of the buddhas. All the buddhas, with the power of spiritual penetration, are able to adorn and purify all worlds, and within a single thought to manifest everywhere the adornments of all worlds, adornments that could not be exhausted in the telling through numberless kalpas, all of them far removed from defilement, pure beyond compare, and all the adorning and purifying of all the buddha-lands they cause to enter impartially into a single land: this is the fourth dharma of mastery of the buddhas. All the buddhas, seeing that there is one sentient being who ought to be delivered, remain in the world and extend their lifespan for his sake, passing through unspeakably unspeakable kalpas and even to the end of the future, sitting in the cross-legged posture, body and mind unwearied, single-mindedly holding him in recollection, never neglecting or forgetting him, taming him by skillful means and never missing the time; and as for one sentient being, so also for all sentient beings: this is the fifth dharma of mastery of the buddhas. All the buddhas are able to go everywhere to all worlds and to all the places in which the tathāgatas walk, and yet have never for a moment forsaken the whole Dharma realm; the ten directions are each distinguished, and each direction has measureless oceans of worlds, and each ocean of worlds has measureless kinds of worlds, and the Buddha by spiritual power reaches them all within a single thought and turns there the unobstructed and pure wheel of the Dharma: this is the sixth dharma of mastery of the buddhas. All the buddhas, in order to tame all sentient beings, accomplish anuttara-samyak-saṃbodhi thought after thought, and yet with regard to all the dharmas of a buddha they have not already awakened now, nor will they awaken later, nor do they abide in the ground of those still in training, and yet they are able to know and see all, penetrating without obstruction, having measureless wisdom and measureless mastery, teaching and taming all sentient beings: this is the seventh dharma of mastery of the buddhas. All the buddhas are able with the sense-field of the eye to do the deeds of a buddha of the sense-field of the ear, able with the sense-field of the ear to do the deeds of a buddha of the sense-field of the nose, able with the sense-field of the nose to do the deeds of a buddha of the sense-field of the tongue, able with the sense-field of the tongue to do the deeds of a buddha of the sense-field of the body, able with the sense-field of the body to do the deeds of a buddha of the sense-field of the mind, able with the sense-field of the mind to abide in all worlds in the realms of every kind, worldly and world-transcending, and within each realm to do measureless and vast deeds of a buddha: this is the eighth dharma of mastery of the buddhas. All the buddhas — the pores upon their bodies, each one of them, are able to contain all sentient beings, and the body of each sentient being is equal to unspeakable buddha-lands and yet feels no crowding, and each sentient being with a single step passes beyond numberless worlds, and thus going on and on to the exhausting of numberless kalpas, they all see the buddhas appearing in the world, teaching sentient beings, turning the pure wheel of the Dharma, and revealing the unspeakable dharmas of past, future, and present; and all the sentient beings of the realm of space to its exhausting receive bodies within the destinies, and their deportments, their coming and going, and all the instruments of pleasure they enjoy are complete for them, and yet within it all there is no obstruction: this is the ninth dharma of mastery of the buddhas. All the buddhas, within a single thought, manifest buddhas as many as the dust motes of all the worlds, and each buddha, within the whole Dharma realm, upon the lotus-treasury lion seat in the world called “Vast Adornment of a Multitude of Wondrous Lotuses,” accomplishes perfect awakening and manifests the spiritual power of the mastery of the buddhas; and as in the world Vast Adornment of a Multitude of Wondrous Lotuses, so also within the whole Dharma realm in the pure worlds of unspeakably unspeakable kinds of adornment, kinds of realm, kinds of shape, kinds of manifestation, and kinds of kalpa; and as within a single thought, so also within all the thoughts of measureless, boundless asaṃkhyeya kalpas, within a single thought all of it manifested, within a single thought measurelessly abiding, and yet they have never used even a little of the power of skillful means: this is the tenth dharma of mastery of the buddhas.

20. The Perfect Dharmas of a Buddha: Every One of Them Accomplished

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of measureless and inconceivable perfect dharmas of a buddha. Which ten? Namely: every pure mark of all the buddhas is complete with a hundred merits; all the buddhas accomplish all the dharmas of a buddha; all the buddhas accomplish all roots of good; all the buddhas accomplish all merits; all the buddhas are able to teach all sentient beings; all the buddhas are able to be a lord upon whom sentient beings rely; all the buddhas accomplish pure buddha-lands; all the buddhas accomplish the wisdom of all-knowing wisdom; all the buddhas accomplish a form-body with the marks and signs, so that those who see it obtain benefit and the effort is not spent in vain; all the buddhas are complete in the impartial true Dharma of the buddhas; all the buddhas, the deeds of a buddha being done, without exception manifest entering nirvāṇa. These are the ten.

21. Skillfulness in Means: Knowing Its Emptiness and Yet Not Abandoning the Speaking

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of skillfulness in means. Which ten? All the buddhas fully know that all dharmas are apart from frivolous talk, and yet are able to reveal the roots of good of the buddhas: this is the first skillfulness in means. All the buddhas know that all dharmas are without anything seen, that they do not know one another, that they are without bond and without release, without receiving and without amassing, without anything accomplished, and that they are masterly and ultimately reach the far shore; and yet with regard to the dharmas they know truly and without difference, and thereby obtain mastery, without self and without receiving, not breaking down the real limit, having already reached the ground of great mastery, and are always able to contemplate the whole Dharma realm: this is the second skillfulness in means. All the buddhas are forever apart from all marks, their minds dwelling nowhere, and yet are able to know all of them without confusion and without error; though they know that all marks are without any nature of their own, they are yet able skillfully to enter into all of them just as they are in their substance, and moreover they manifest measureless form-bodies, and all the adornments of every kind of the pure buddha-lands with their marks that have no exhausting, gathering the bright lamp of wisdom to extinguish the delusion of sentient beings: this is the third skillfulness in means. All the buddhas abide in the Dharma realm, dwelling neither in the past, nor the future, nor the present, because within the nature of suchness there are no marks of the three times of past, future, and present; and yet they are able to expound how in the ages past, future, and present measureless buddhas appear in the world, causing those who hear it to see everywhere the realms of all the buddhas: this is the fourth skillfulness in means. All the buddhas — their activities of body, speech, and mind have nothing that they construct, no coming and no going, and also nothing in which they dwell, far removed from the dharmas of number of every kind, reaching the far shore of all dharmas, and so they become a treasury of the multitude of dharmas, complete in measureless wisdom, fully understanding the dharmas of every kind, worldly and world-transcending, their wisdom unobstructed, manifesting measureless spiritual power of mastery, taming the sentient beings of the whole Dharma realm: this is the fifth skillfulness in means. All the buddhas know that all dharmas cannot be seen, are not one and not different, are not of measure and not without measure, are not coming and not going, are all without any nature of their own, and yet do not run counter to the dharmas of the world; and those who know all, within what has no nature of its own see all dharmas, obtain mastery with regard to the dharmas, and expound the dharmas at length, while always abiding in the real nature of suchness: this is the sixth skillfulness in means. All the buddhas, within a single time, know all times, are complete in pure roots of good, enter the right station without clinging to anything, and with regard to those divisions of time — day and month, year and kalpa, forming and decay — neither dwell in them nor forsake them, and yet are able to manifest day or night, the beginning, middle, and end of time, one day, seven days, half a month, a month, a year, a hundred years, a kalpa, many kalpas, unthinkable kalpas, unspeakable kalpas, and even to the end of the kalpas of the future, always turning for sentient beings the subtle wheel of the Dharma, without a break and without retreat, and without rest: this is the seventh skillfulness in means. All the buddhas always abide in the Dharma realm and accomplish the measureless fearlessnesses of the buddhas as well as the eloquence beyond counting, the eloquence beyond measuring, the inexhaustible eloquence, the unbroken eloquence, the boundless eloquence, the eloquence not held in common, the endless eloquence, the true and real eloquence, the eloquence that by skillful means reveals every phrase, and the eloquence concerning all dharmas; and following their capacities and their wishes, delights, and understandings, they proclaim in gates of the Dharma of every kind unspeakably unspeakable hundreds of thousands of koṭis of nayutas of sūtras (the scriptures that accord with the Dharma), good in the beginning, good in the middle, and good in the end, all of them ultimate: this is the eighth skillfulness in means. All the buddhas abide in the pure Dharma realm and know that all dharmas are from the first without names: without a name of past, without a name of present, without a name of future; without a name of sentient being, without a name of what is not a sentient being; without a name of land, without a name of what is not a land; without a name of dharma, without a name of what is not a dharma; without a name of merit, without a name of what is not merit; without a name of bodhisattva, without a name of buddha; without a name of number, without a name of what is not number; without a name of arising, without a name of ceasing; without a name of existence, without a name of nonexistence; without a name of one, without a name of the many kinds. And why? Because the substance and nature of the dharmas cannot be put into words. All dharmas are without direction and without location; they cannot be spoken of as gathered together, cannot be spoken of as scattered apart, cannot be made one and so spoken of, cannot be made many and so spoken of; sound does not reach them and the way of speech is wholly cut off; and though in accord with worldly convention they make utterances of every kind, they take nothing as an object, construct nothing, and are far removed from all false imagining and clinging, and thus ultimately reach the far shore. This is the ninth skillfulness in means. All the buddhas know that all dharmas are in their own nature quiescent: because there is no arising, they are not form; because there is no frivolous talk, they are not feeling; because there is no name or number, they are not perception; because there is no constructing, they are not formations; because there is no grasping, they are not consciousness; because there is no place of entering, they are not the sense-fields; because there is nothing obtained, they are not the elements; and yet they do not break down any of the dharmas either, because in their own nature there is no arising, just as with space. All dharmas are empty and quiescent, without deeds and fruits, without cultivation, without accomplishment, without arising, not number and not non-number, not existence and not nonexistence, not arising and not ceasing, not defiled and not pure, not entering and not coming out, not abiding and not not-abiding, not tamed and not untamed, not sentient beings and not without sentient beings, not lifespan and not without lifespan, not causes and conditions and not without causes and conditions; and yet they are able to know fully all the sentient beings of the rightly fixed group, the wrongly fixed group, and the group that is not fixed, and to expound for them the subtle Dharma so as to bring them to the far shore, accomplishing the ten powers and the four fearlessnesses, able to make the lion’s roar, complete in all-knowing wisdom, abiding in the realm of a buddha: this is the tenth skillfulness in means. Sons of the Buddha! These are the ten kinds of skillfulness in means accomplished by the buddhas.

22. The Ten Vast Deeds of a Buddha (1): Taking Birth in Tuṣita

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of vast deeds of a buddha, measureless and boundless, inconceivable, which none of the gods and humans of all the worlds can know, and which none of the śrāvakas and pratyekabuddhas of past, future, and present can know, save only by the majestic spiritual power of the Tathāgata. Which ten? Namely:

“All the buddhas, within the Tuṣita heavens of all the worlds to the exhausting of space and the pervading of the Dharma realm, manifest the taking of birth, cultivate the bodhisattva practice, and do great deeds of a buddha, with measureless forms, measureless majestic virtue, measureless light, measureless sounds, measureless words, measureless samādhis, and the measureless realms in which wisdom moves, gathering in all humans, gods, demons, brahmās, śramaṇas, brahmins, asuras, and the rest; their great kindness unobstructed, their great compassion ultimate, they impartially benefit all sentient beings, causing some to be born among the gods, or causing some to be born among humans, or causing their faculties to become pure, or taming their minds, or at times expounding for them the three vehicles in their difference, or at times expounding for them the perfect One Vehicle, delivering them everywhere and causing them to come forth from birth and death: this is the first vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (2): Descending in Spirit into the Mother’s Womb

“Sons of the Buddha! All the buddhas descend in spirit from the Tuṣita heaven and enter the mother’s womb, and with the ultimate samādhi they contemplate that the dharma of taking birth is like an illusion, like a magical creation, like a shadow, like emptiness, like the shimmering heat-haze of the hot season; taking birth according to what they delight in, measureless and unobstructed, they enter the dharma free of contention, give rise to a wisdom that clings to nothing, are apart from desire and pure, accomplish a vast and subtle treasury of adornment, receive the last body, and dwell within a great tower adorned with jewels and there do the deeds of a buddha — whether doing the deeds of a buddha by spiritual power, or doing the deeds of a buddha by right recollection, or doing the deeds of a buddha by manifesting spiritual penetrations, or doing the deeds of a buddha by manifesting the sun of wisdom, or doing the deeds of a buddha by manifesting the vast realms of the buddhas, or doing the deeds of a buddha by manifesting the measureless light of the buddhas, or doing the deeds of a buddha by entering numberless vast samādhis, or doing the deeds of a buddha by manifesting the rising up out of those samādhis. Sons of the Buddha! The Tathāgata at that time, while within the mother’s womb, for the benefit of all the worlds manifests in every kind of way and does the deeds of a buddha. Namely: he manifests being newly born, or manifests being a boy, or manifests being within the palace, or manifests leaving the household life, or again manifests accomplishing perfect awakening, or again manifests turning the subtle wheel of the Dharma, or manifests entering parinirvāṇa — and thus by skillful means of every kind, in every direction, in every net, in every clan, in every kind, and in every world, he does the deeds of a buddha. This is the second vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (3): Dwelling in the Womb and Being Born · Living in the Palace Undefiled

“Sons of the Buddha! All the buddhas have already purified all good deeds, and all the wisdom of their arising is already bright and clear, and yet with the dharma of taking birth they draw along the confused multitude, causing them to awaken and to be complete in the cultivation of the multitude of goods. For the sake of sentient beings they manifest being born in a royal palace. All the buddhas have already forsaken forms and desires of every kind, palaces and music, without craving or defilement for them; they contemplate always that the states of existence are empty and without any substance of their own, and that all the instruments of pleasure are not real; they uphold the pure precepts of a buddha ultimately fulfilled; they contemplate the wives, consorts, and attendants of the inner palace and give rise to great compassion; they contemplate that sentient beings are false and unreal and give rise to a mind of great kindness; they contemplate that in the worlds there is not one thing to delight in and give rise to great joy; with regard to all dharmas their minds obtain mastery and they give rise to great equanimity. Complete in the merits of a buddha, they manifest being born within the Dharma realm, their bodily marks perfect, their retinue pure, and yet with regard to it all they cling to nothing; with a voice that accords with each kind they expound for sentient beings, causing them to give rise to deep weariness toward the dharmas of the world, and according to what those beings practice they manifest the fruit that is obtained, and again by skillful means they teach them as is fitting; those not yet ripened they cause to ripen, those already ripened they cause to be liberated, and they do the deeds of a buddha for them so that they do not turn back; and again with a mind of vast kindness and compassion they always expound dharmas of every kind for sentient beings, and again manifest for them the three kinds of mastery of body, speech, and mind, causing them to awaken and their minds to become pure. Though present within the inner palace, where the multitude all can see them, they yet perform the deeds of a buddha within all the worlds; with great wisdom and with great exertion they manifest the spiritual penetrations of the buddhas in every kind of way, unobstructed and unexhausted. They abide always in the three activities of skillful means, namely: the activity of body ultimately pure, the activity of speech always proceeding in accord with wisdom, and the activity of mind most profound and without obstruction; and by such skillful means they benefit sentient beings. This is the third vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (4): Forsaking the Palace and Leaving the Household Life

“Sons of the Buddha! All the buddhas manifest dwelling within palaces adorned in every kind of way, and contemplating them give rise to weariness, and forsaking them leave the household life, wishing to cause sentient beings to know fully that the dharmas of the world are all false imagining, impermanent, and subject to ruin, so that they may give rise to deep weariness and not become defiled or attached, may forever cut off the craving and afflictions of the world, may cultivate pure conduct and benefit sentient beings. When they leave the household life they cast aside the deportment of the world and abide in the dharma free of contention, fulfilling the measureless merits of their original vow; with the light of great wisdom they extinguish the darkness of delusion of the world, and become for the worlds an unsurpassed field of merit; always for sentient beings they praise the merits of a buddha, causing them to plant the roots of good in the presence of the buddhas and with the eye of wisdom to see the real meaning; and again for sentient beings they praise and speak of leaving the household life as pure and without fault, so that they may forever gain deliverance and long be a lofty banner of wisdom for the world. This is the fourth vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (5): Accomplishing Right Awakening beneath the Tree

“Sons of the Buddha! All the buddhas are complete in all-knowing wisdom and have already known and seen measureless dharmas; beneath the tree of awakening they accomplish the most perfect awakening, subdue the multitude of demons, and their majestic virtue is especially honored and surpassing. Their bodies fill all the worlds; what they do by spiritual power is boundless and inexhaustible; with regard to every meaning in which all-knowing wisdom moves they obtain mastery; and all the merits they have cultivated are already fulfilled. Their seat of awakening is complete in adornment and pervades all the worlds of the ten directions; the Buddha, dwelling upon it, turns the subtle wheel of the Dharma, speaks of all the practices and vows of the bodhisattvas, and reveals the measureless realms of the buddhas, causing the bodhisattvas all to awaken and enter and to cultivate pure and subtle practices of every kind. Again they are able to guide all sentient beings and cause them to plant roots of good, to be born within the impartial ground of the Tathāgata, to abide in the boundless subtle practices of the bodhisattvas, and to accomplish all the surpassing dharmas of merit; and with regard to all worlds, all sentient beings, all buddha-lands, all dharmas, all bodhisattvas, all teaching, all the three times, all taming, all spiritual transformations, and all the wishes and delights within the minds of sentient beings, they are able skillfully to know them fully and to do the deeds of a buddha. This is the fifth vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (6): Turning the Wheel of the Dharma That Does Not Turn Back

“Sons of the Buddha! All the buddhas turn the wheel of the Dharma that does not turn back, because they would cause the bodhisattvas not to turn back; they turn the measureless wheel of the Dharma, because they would cause all the worlds to be able to know it fully; they turn the wheel of the Dharma that awakens all, because they are able to make the great fearless lion’s roar; they turn the wheel of the Dharma of the treasury of the wisdom of all dharmas, because they open the gate of the treasury of the Dharma and remove the veil of darkness; they turn the unobstructed wheel of the Dharma, because it is equal to space; they turn the wheel of the Dharma without attachment, because they contemplate that all dharmas are neither existent nor nonexistent; they turn the wheel of the Dharma that illumines the world, because they cause the Dharma-eye of all sentient beings to become pure; they turn the wheel of the Dharma that reveals all-knowing wisdom, because it pervades all the dharmas of the three times; they turn the wheel of the Dharma in which all buddhas are one and the same, because the dharmas of all buddhas do not run counter to one another. All the buddhas, with such measureless, numberless hundreds of thousands of koṭis of nayutas of wheels of the Dharma, according to the differences in the mental conduct of sentient beings, do the deeds of a buddha inconceivably. This is the sixth vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (7): Entering the Royal Capitals and the Cities

“Sons of the Buddha! All the buddhas enter all the royal capitals and cities and there do the deeds of a buddha for sentient beings, namely: the capitals of human kings, the capitals of the kings of the gods, and the capitals of the dragon kings, the yakṣa kings, the gandharva kings, the asura kings, the garuḍa kings, the kiṃnara kings, the mahoraga kings, the rākṣasa kings, and the piśāca kings — all the capitals of such kings as these. When they enter the city gate the great earth quakes, light shines everywhere, the blind gain sight, the deaf gain hearing, the deranged regain their own minds, the naked gain clothing, and all who have sorrow and suffering gain ease and joy; all instruments of music sound of themselves without being struck, and all the ornaments, whether worn or not worn, send forth subtle sounds, and among the sentient beings who hear them there is none who is not delighted and does not love them. All the buddhas have a form-body pure, complete in the marks and signs, so that those who see it never have their fill, and they are able to do the deeds of a buddha for sentient beings. Namely: whether they look, or contemplate, or move, or bend and stretch, or walk, or stand, or sit, or lie down, or keep silence, or speak, or manifest spiritual penetrations, or expound the Dharma for them, or give them some instruction — all of it is doing the deeds of a buddha for sentient beings. All the buddhas, within the oceans of the mind’s delights of the sentient beings of every kind in all the numberless worlds, exhort them to be mindful of the Buddha, always to contemplate diligently, to plant roots of good, and to cultivate the bodhisattva practice; and they praise the form and marks of a buddha as subtle and foremost, hard for all sentient beings to encounter, and say that if anyone obtains sight of them and gives rise to faith, he brings forth all measureless good dharmas and amasses the merits of a buddha, all of them pure. Having thus praised the merits of a buddha, they divide their bodies and go everywhere to the worlds of the ten directions, causing sentient beings all to gaze upon them and serve them, to ponder and contemplate, to attend upon and make offerings, to plant roots of good, to gain the Buddha’s gladness, to increase the seed of buddhahood, and all to become buddhas. With such practice they do the deeds of a buddha; or they manifest a form-body for sentient beings, or send forth a subtle voice, or merely smile, causing them to have faith and delight, to bow their heads in reverence, to bend their bodies and join their palms, to extol and praise, and to inquire after their welfare — and thereby do the deeds of a buddha. All the buddhas, with such measureless, numberless, unspeakable, inconceivable deeds of a buddha of every kind, within all the worlds, according to what the minds of sentient beings delight in, with the power of their original vows, the power of great kindness and compassion, and the power of all-knowing wisdom, teach them by skillful means and cause every one of them to be tamed. This is the seventh vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (8): Dwelling in the Araṇya · Hidden and Manifest, Speaking and Silent

“Sons of the Buddha! All the buddhas either dwell in an araṇya (a place of quiet among mountains and woods) and there do the deeds of a buddha; or dwell in a quiet place and there do the deeds of a buddha; or dwell in an empty and idle place and there do the deeds of a buddha; or dwell in the dwelling place of a buddha and there do the deeds of a buddha; or dwell within samādhi and there do the deeds of a buddha; or dwell alone in a grove and there do the deeds of a buddha; or hide their bodies and do not appear and thereby do the deeds of a buddha; or dwell in the most profound wisdom and there do the deeds of a buddha; or dwell in the incomparable realms of the buddhas and there do the deeds of a buddha; or dwell in bodily conduct of every kind that cannot be seen, and following the wishes, delights, and understandings in the minds of sentient beings, teach them by skillful means without rest, and thereby do the deeds of a buddha; or with the body of a god seek all-knowing wisdom and thereby do the deeds of a buddha; or with the body of a dragon, the body of a yakṣa, the body of a gandharva, the body of an asura, the body of a garuḍa, the body of a kiṃnara, the body of a mahoraga, or the bodies of humans, nonhumans, and the rest, seek all-knowing wisdom and thereby do the deeds of a buddha; or with the body of a śrāvaka, the body of a pratyekabuddha, or the body of a bodhisattva, seek all-knowing wisdom and thereby do the deeds of a buddha; or at times expound the Dharma, or at times keep silence, and thereby do the deeds of a buddha; or speak of one buddha, or speak of many buddhas, and thereby do the deeds of a buddha; or speak of all the practices and all the vows of the bodhisattvas as coming down to one practice and one vow, and thereby do the deeds of a buddha; or speak of one practice and one vow of the bodhisattvas as opening out into measureless practices and vows, and thereby do the deeds of a buddha; or say that the realm of a buddha is just the realm of the world, and thereby do the deeds of a buddha; or say that the realm of the world is just the realm of a buddha, and thereby do the deeds of a buddha; or say that the realm of a buddha is not a realm at all, and thereby do the deeds of a buddha; or abide for one day, or abide for one night, or abide for half a month, or abide for a month, or abide for a year, and even abide for unspeakable kalpas, and there do the deeds of a buddha for sentient beings. This is the eighth vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (9): Bringing Forth the Treasury of Pure Roots of Good

“Sons of the Buddha! All the buddhas are the treasury that brings forth pure roots of good, causing sentient beings to give rise to pure faith and understanding within the Buddha-dharma, their faculties tamed and forever apart from the world; and causing the bodhisattvas to be complete in the brightness of wisdom with regard to the path of awakening, awakening not by another. Or they manifest nirvāṇa and thereby do the deeds of a buddha; or they say that the world is all impermanent and thereby do the deeds of a buddha; or they speak of the body of a buddha and thereby do the deeds of a buddha; or they say that what was to be done has all been done and thereby do the deeds of a buddha; or they say that merit is fulfilled and lacking in nothing and thereby do the deeds of a buddha; or they say that the root of the states of existence is forever cut off and thereby do the deeds of a buddha; or they cause sentient beings to weary of the world and to accord with the mind of a buddha and thereby do the deeds of a buddha; or they say that the lifespan comes at last to its exhausting and thereby do the deeds of a buddha; or they say that in the world there is not one thing to delight in and thereby do the deeds of a buddha; or they proclaim for them the making of offerings to the buddhas to the end of the future and thereby do the deeds of a buddha; or they say that the buddhas turn the pure wheel of the Dharma, causing those who hear it to give rise to great gladness, and thereby do the deeds of a buddha; or they proclaim for them the realms of the buddhas, causing them to give rise to the mind of awakening and to cultivate the practices, and thereby do the deeds of a buddha; or they proclaim for them the samādhi of mindfulness of the Buddha, causing them to give rise to the mind and always to delight in seeing the Buddha, and thereby do the deeds of a buddha; or they proclaim for them the purity of the faculties, the diligent seeking of the path of buddhahood, and a mind without sloth or retreat, and thereby do the deeds of a buddha; or they go to all the buddha-lands and contemplate the causes and conditions of every kind within those realms and thereby do the deeds of a buddha; or they gather in the bodies of all sentient beings so that all become the body of a buddha, causing all sentient beings who are slothful and heedless to abide in the pure prohibitive precepts of the Tathāgata, and thereby do the deeds of a buddha. This is the ninth vast deed of a buddha.

22. The Ten Vast Deeds of a Buddha (10): Entering Nirvāṇa · The Relics as a Field of Merit

“Sons of the Buddha! When all the buddhas enter nirvāṇa, measureless sentient beings wail and weep, give rise to great sorrow and distress, and gazing upon one another say thus: ‘The Tathāgata, the World-Honored One, has great kindness and compassion, pities and benefits all the worlds, and is for sentient beings a rescue and guard and a refuge. The appearing of a tathāgata is hard to encounter, and the unsurpassed field of merit is this day forever extinguished.’ And thus, causing sentient beings to wail and to yearn for him, he does the deeds of a buddha. Again, for the sake of delivering all the gods and humans, dragon spirits, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and the rest, in accordance with their wishes and delights he crushes his own body into relics, measureless, numberless, inconceivable, causing sentient beings to give rise to a mind of pure faith, to revere and honor them, to make offerings with gladness, to cultivate merits of every kind and to be complete and fulfilled. Again, stūpas are raised for the Buddha, adorned in every kind of way, within the palaces of the gods, the palaces of the dragons, the palaces of the yakṣas, and the palaces of the gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and the rest, and this is taken as an offering. His teeth, his nails, and his hair are all used to raise stūpas, causing those who see them all to be mindful of the Buddha, mindful of the Dharma, and mindful of the Saṅgha, and to have faith and delight without turning back, and sincerely and reverently to honor them, and in every place to give and make offerings and to cultivate merits of every kind; and because of such merit they are born either in the heavens above or among humans, their family honored and flourishing, their possessions ample, all their retinue pure, not entering the evil destinies but always born in the good ways, always able to see the Buddha, complete in the multitude of white and pure dharmas, and within the three states of existence they swiftly gain deliverance, and each according to his vow obtains the fruit of his own vehicle, and toward the Tathāgata they know his kindness and repay his kindness, and forever they become a refuge upon which the world may rely. Sons of the Buddha! Though the buddhas, the World-Honored Ones, have already entered parinirvāṇa, they still are for sentient beings an inconceivable pure field of merit, the highest field of merit of inexhaustible virtue, causing sentient beings to be complete in roots of good and fulfilled in merit. This is the tenth vast deed of a buddha.

“Sons of the Buddha! These deeds of a buddha are measureless and vast, inconceivable, and none of the gods and humans of all the worlds, nor the śrāvakas and pratyekabuddhas of past, future, and present, can know them, save only those upheld by the majestic spiritual power of the Tathāgata.

23. The Dharmas of Mastery in the Practice without Duality: Decided and without Duality

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of dharmas of mastery in the practice that is without duality. Which ten? Namely: all the buddhas are able skillfully to proclaim the words of the prediction — decided and without duality; all the buddhas are able to accord with the thoughts in the minds of sentient beings and to fulfill their intent — decided and without duality; all the buddhas are able to awaken before them to all dharmas and to expound the meaning within them — decided and without duality; all the buddhas are able to be complete in the wisdom of the buddhas of the ages past, future, and present — decided and without duality; all the buddhas know that all the kṣaṇas of the three times are just one kṣaṇa — decided and without duality; all the buddhas know that all the buddha-lands of the three times enter into one buddha-land — decided and without duality; all the buddhas know that all the speech of the buddhas of the three times is just the speech of one buddha — decided and without duality; all the buddhas know that all the buddhas of the three times and all the sentient beings they deliver are of an impartial substance and nature — decided and without duality; all the buddhas know that the dharmas of the world and the dharmas of the buddhas are without difference in nature — decided and without duality; all the buddhas know that all the roots of good of all the buddhas of the three times are one and the same root of good — decided and without duality. These are the ten.

24. The Ten Abidings · Abiding in All Dharmas: The Ten Places in Which They Abide

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of abiding, abiding in all dharmas. Which ten? Namely: all the buddhas abide in awakening to the whole Dharma realm; all the buddhas abide in the speech of great compassion; all the buddhas abide in their original great vows; all the buddhas abide in not forsaking the taming of sentient beings; all the buddhas abide in the dharma that is without any nature of its own; all the buddhas abide in impartial benefit; all the buddhas abide in the dharma of never forgetting; all the buddhas abide in a mind without obstruction; all the buddhas abide in a mind constantly in right concentration; all the buddhas abide in entering impartially into all dharmas without running counter to the mark of the real limit. These are the ten.

25. Knowing All Dharmas Exhaustively with Nothing Left Over: Knowing until Nothing Remains

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of knowing all dharmas exhaustively with nothing left over. Which ten? Namely: knowing all the dharmas of the past exhaustively with nothing left over; knowing all the dharmas of the future exhaustively with nothing left over; knowing all the dharmas of the present exhaustively with nothing left over; knowing all the dharmas of speech exhaustively with nothing left over; knowing all the ways of the world exhaustively with nothing left over; knowing the minds of all sentient beings exhaustively with nothing left over; knowing the stations of every kind, higher, middling, and lower, of the roots of good of all bodhisattvas exhaustively with nothing left over; knowing the perfect wisdom of all buddhas and their roots of good, neither increasing nor decreasing, exhaustively with nothing left over; knowing that all dharmas arise from causes and conditions, exhaustively with nothing left over; knowing all the kinds of worlds exhaustively with nothing left over; knowing within the whole Dharma realm the differentiated matters of every kind, like the net of Indra (the jeweled net of Śakra, lord of the gods), exhaustively with nothing left over. These are the ten.

26. The Listing of the Names of the Ten Powers: The Names of the Ten Kinds of Power

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of power. Which ten? Namely: vast power, highest power, measureless power, power of great majestic virtue, power hard to obtain, power that does not turn back, firm power, power that cannot be broken down, power inconceivable to all the worlds, and power that no sentient being can move. These are the ten.

27. The Dharmas of the Valor of the Great Nārāyaṇa Banner (1): The Body Cannot Be Broken

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of dharmas of the valor of the great Nārāyaṇa banner (Nārāyaṇa is the name of a mighty strong man, and the banner signifies what is lofty and manifest). Which ten? Namely:

“All the buddhas — their bodies cannot be broken and their lives cannot be cut off; the poisons of the world cannot harm them, and the calamities of water, of fire, and of wind in all the worlds cannot injure the body of a buddha. All the demons, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, piśācas, rākṣasas, and the rest, exhausting their strength, may rain down great adamantine masses like Mount Sumeru and like the encircling iron mountains, spread over the three-thousandfold great-thousand world-system and falling all at one time, and yet they cannot cause the mind of the Buddha to have any fright or terror, nor is so much as a single hair upon him shaken, and in walking, standing, sitting, and lying down there is no alteration whatever. In the four directions, far and near, of the place where the Buddha dwells, if he does not let them fall then they cannot rain down; and if he does not restrain them but lets them fall, in the end they can do no injury. If there are sentient beings who are guarded by the Buddha and who are sent by the Buddha, even they cannot be harmed — how much less the body of the Tathāgata! This is the first dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! All the buddhas take the kings of Mount Sumeru in all the worlds of the whole Dharma realm, together with the encircling iron mountains, the great encircling iron mountains, the great oceans, the mountains and forests, the palaces and dwellings, and place them within a single pore, to the end of the kalpas of the future, and yet sentient beings neither feel it nor know it, save only those upheld by the spiritual power of the Tathāgata. Sons of the Buddha! At that time the buddhas, holding so many of all the worlds within a single pore to the end of the kalpas of the future, whether walking, or standing, or sitting, or lying down, do not give rise to a single thought of fatigue or weariness. Sons of the Buddha! It is as when space universally holds all the worlds within the whole Dharma realm and yet is not wearied; and so it is with all the buddhas holding the worlds within a single pore. This is the second dharma of the valor of the great Nārāyaṇa banner of the buddhas.

27. The Dharmas of the Valor of the Great Nārāyaṇa Banner (3 · 4): Traversing All in One Thought · One Sitting to the Exhausting of Kalpas

“Sons of the Buddha! All the buddhas are able within a single thought to take steps as many as the dust motes of unspeakably unspeakable worlds, and each step passes beyond lands as many as the dust motes of unspeakably unspeakable buddha-lands, and thus proceeding they pass through kalpas as many as the dust motes of all the worlds. Sons of the Buddha! Suppose there were one great adamantine mountain exactly equal in size to all the buddha-lands thus traversed; and suppose that of such great adamantine mountains equal in size there were as many as the dust motes of unspeakably unspeakable buddha-lands: the buddhas are able to place such mountains within a single pore. The pores upon the Buddha’s body are equal in number to the pores of all the sentient beings within the Dharma realm, and in every single pore so many great adamantine mountains are placed; and holding so many mountains they roam the ten directions, entering all the worlds to the exhausting of space, from the prior limit and on to the end of the future, through all the kalpas without rest, and the Buddha’s body is neither injured nor wearied, and his mind is always in concentration without being scattered. This is the third dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! All the buddhas, having sat down once and taken food, sit in the cross-legged posture and pass through unspeakable kalpas of the prior limit and the later limit, entering into the inconceivable bliss that a buddha enjoys, their bodies abiding still and unmoving, and yet they do not abandon the work of delivering sentient beings. Sons of the Buddha! Suppose someone were to measure out in order, with the tip of a hair, every single world throughout space: the buddhas are able within the space of a single hair-tip to sit in the cross-legged posture to the end of the kalpas of the future; and as with the space of a single hair-tip, so it is with the space of every hair-tip. Sons of the Buddha! Suppose that of all the sentient beings in all the worlds of the ten directions, the body of each sentient being were equal in size to worlds as many as the dust motes of unspeakable buddha-lands, and equal in weight as well: the buddhas are able to place so many sentient beings upon a single fingertip, to the exhausting of all the kalpas of the later limit; and so it is with every fingertip, holding all those sentient beings and entering with them into every world throughout space, pervading the whole Dharma realm with nothing left over, and yet the Buddha’s body and mind have never been wearied. This is the fourth dharma of the valor of the great Nārāyaṇa banner of the buddhas.

27. The Dharmas of the Valor of the Great Nārāyaṇa Banner (5 · 6 · 7): Transformation Bodies Turning the Wheel · Subduing the Demons · The Unobstructed Voice

“Sons of the Buddha! All the buddhas are able within a single body to manifest heads as many as the dust motes of unspeakably unspeakable buddha-lands, and each head to manifest tongues as many as the dust motes of unspeakably unspeakable buddha-lands, and each tongue to send forth differentiated sounds as many as the dust motes of unspeakably unspeakable buddha-lands — and among the sentient beings of the Dharma realm there is none who does not hear them all — and each sound expounds sūtra-treasuries (the treasuries of the scriptures that accord with the Dharma) as many as the dust motes of unspeakably unspeakable buddha-lands, and each sūtra-treasury expounds dharmas as many as the dust motes of unspeakably unspeakable buddha-lands, and each dharma has letters, phrases, and meanings as many as the dust motes of unspeakably unspeakable buddha-lands; and thus they expound to the exhausting of kalpas as many as the dust motes of unspeakably unspeakable buddha-lands; and those kalpas being exhausted, they expound again to the exhausting of kalpas as many as the dust motes of unspeakably unspeakable buddha-lands; and so it goes on in order, even to the exhausting of the number of the dust motes of all the worlds and the exhausting of the number of the thoughts of all sentient beings. The kalpas of the future may yet be exhausted, but the wheels of the Dharma turned by the transformation bodies of the Tathāgata have no exhausting. Namely: the wheel of the Dharma that expounds by wisdom, the wheel of the Dharma that cuts off all doubts, the wheel of the Dharma that illumines all dharmas, the wheel of the Dharma that opens the unobstructed treasury, the wheel of the Dharma that causes measureless sentient beings to rejoice and be tamed, the wheel of the Dharma that reveals all the practices of the bodhisattvas, the wheel of the Dharma of the sun of great wisdom risen high and full, the wheel of the Dharma of the bright lamp of wisdom that universally blazes and illumines the world, the wheel of the Dharma of eloquence and fearlessness adorned in every kind of way. As the body of one buddha turns by the power of spiritual penetration such differentiated wheels of the Dharma as these, so it is that among all the dharmas of the world there is nothing to which it can be likened. And thus, within the space of every single hair-tip throughout the realm of space there are worlds as many as the dust motes of unspeakably unspeakable buddha-lands, and within each world there are manifested thought after thought transformation bodies as many as the dust motes of unspeakably unspeakable buddha-lands, and so it is with each transformation body; and the sounds, letters, phrases, and meanings that they speak fill, each of them, the whole Dharma realm, and the sentient beings within it all gain understanding, and yet the Buddha’s speech is unaltered, unbroken, and without exhausting. This is the fifth dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! All the buddhas adorn their breasts with the mark of virtue, like adamant that cannot be injured or broken, and sit in the cross-legged posture beneath the tree of awakening. The armies of the demon king are boundless in number, of strange and monstrous shapes of every kind, greatly to be feared, and among sentient beings who see them there is none who is not startled and cowed, and all go mad and disordered or at times die of it. Such a host of demons fills space. The Tathāgata, seeing them, has no terror in his mind, his countenance does not alter, not a single hair of him stands on end, he is unmoved and undisturbed, without discrimination of any kind, far removed from delight and anger of every kind, still and pure, abiding in the dwelling place of a buddha, complete in the power of kindness and compassion, his faculties tamed, his mind without fear, not to be shaken by the hosts of demons; and yet he is able to crush and subdue all the armies of the demons and to make them all turn their minds, bow their heads, and take refuge, and thereafter with the three wheels of body, speech, and mind he teaches them and causes them all to give rise to the intent of anuttara-samyak-saṃbodhi, never to turn back. This is the sixth dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! All the buddhas have an unobstructed voice, and that voice pervades the worlds of the ten directions, and sentient beings who hear it are of themselves tamed. The voice sent forth by those tathāgatas cannot be blocked by Sumeru or by any of the mountains, nor can it be blocked by the palaces of the gods, the palaces of the dragons, the palaces of the yakṣas, or any of the palaces of the gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and the rest, nor can the loud and mighty sounds of all the worlds block it. According to who ought to be delivered, among all sentient beings there is none who does not hear it all, and the letters, phrases, and meanings are all understood. This is the seventh dharma of the valor of the great Nārāyaṇa banner of the buddhas.

27. The Dharmas of the Valor of the Great Nārāyaṇa Banner (8 · 9 · 10): The Mind without Obstruction · One and the Same Dharma-Body · Equal Awakening and Equal Cultivation

“Sons of the Buddha! All the buddhas have minds without obstruction, and throughout hundreds of thousands of koṭis of nayutas of unspeakably unspeakable kalpas they are always skillful and pure. All the buddhas of past, future, and present are of one and the same substance and nature, unclouded and unveiled, without self and without what belongs to a self, neither inward nor outward, fully understanding that the marks of the realms are empty and still, and not giving rise to false imagining; without anything relied upon, without anything constructed, not dwelling upon or attached to the marks, forever cutting off discrimination; in their own nature pure, forsaking all objects taken as supports and all recollections, and with regard to all dharmas always without contradiction or contention; abiding in the real limit, apart from desire and pure, entering the true Dharma realm, expounding without exhausting; far removed from all the false imaginings of what has measure and what has no measure, cutting off all the speech of the conditioned and the unconditioned, and having penetrated the boundless realms that cannot be put into words; having wisdom and skillful means unobstructed and inexhaustible, accomplishing the ten powers and the pure adornment of all merit, expounding measureless dharmas of every kind, none of which run counter to the real mark; with regard to all the dharma realms and the dharmas of the three times all impartial and without difference, ultimately masterly; entering the most surpassing treasury of all dharmas, in right recollection of every gate of the Dharma without confusion, abiding in all the buddha-lands of the ten directions without moving; obtaining an unbroken wisdom, knowing all dharmas to the very end with nothing left over, exhausting all the outflows, their minds well and skillfully liberated and their wisdom well and skillfully liberated, abiding in the real limit, penetrating without obstruction, their minds always in right concentration; and with regard to the dharmas of the three times and the mental conduct of all sentient beings, they fully understand them within a single thought, and there is no obstruction at all. This is the eighth dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! All the buddhas have one and the same dharma-body: the body whose realm is measureless, the body whose merit is boundless, the body inexhaustible to the world, the body undefiled by the three realms, the body manifested in accordance with recollection, the body neither real nor unreal, impartial and pure, the body without coming and without going, unconditioned and unbreakable, the body of one mark and no mark, the very nature of the Dharma, the body without place and without direction, pervading all, the body of spiritual transformation and mastery with boundless forms, the body manifesting in every kind of way and entering everywhere into all, the body of the subtle Dharma and skillful means, the body of the treasury of wisdom illumining everywhere, the body that reveals the impartiality of the Dharma, the body pervading the whole Dharma realm, the body unmoved and undiscriminating, neither existent nor nonexistent, always pure, the body neither skillful means nor not skillful means, neither ceasing nor not ceasing, manifested according to the understandings and faiths of every kind of all the sentient beings who ought to be delivered, the body born from all the jewels of merit, the body of suchness possessing all the dharmas of the buddhas, the body in its own nature quiescent and without obstruction, the body accomplishing all the unobstructed dharmas, the body abiding everywhere in the whole pure Dharma realm, the body that divides its form and pervades all the worlds, the body without objects taken as supports, without turning back, forever liberated, complete in all-knowing wisdom and fully understanding all: this is the ninth dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! All the buddhas impartially awaken to all the dharmas of the tathāgatas, and impartially cultivate all the practices of the bodhisattvas; whether in vow or in wisdom they are pure and impartial, like the great ocean, and all is fulfilled for them; the strength of their practice is honored and surpassing and has never retreated or grown timid; abiding in the measureless realms of the samādhis, they reveal every path, urging on what is good and warning against what is evil; their power of wisdom is foremost, they expound the Dharma without fear, and whatever is asked of them they are able skillfully to answer; expounding the Dharma with wisdom, impartial and pure, the conduct of their body, speech, and mind is without any admixture of defilement; abiding in the dwelling place of a buddha, in the lineage-nature of the buddhas, they do the deeds of a buddha with the wisdom of a buddha; abiding in all-knowing wisdom, they expound measureless dharmas, without root and without bound, their spiritual penetrations and wisdom inconceivable, such that none in all the worlds can understand them; their wisdom entering deeply, they see that all dharmas are subtle and vast, measureless and boundless, and they skillfully penetrate the gates of the Dharma of the three times and are able to make all the worlds understand; with world-transcending wisdom they do unspeakable deeds of a buddha of every kind within the worlds, accomplish the wisdom that does not turn back, and enter the number of the buddhas; though they have already realized the dharma that cannot be put into words and is apart from letters, they are yet able to reveal words of every kind; with the wisdom of Samantabhadra they amass the practices of good and accomplish the subtle understanding that corresponds in a single thought, and with regard to all dharmas they are able to be fully awake, and, as they formerly held in recollection, to all sentient beings they give the Dharma each according to his own vehicle; all dharmas, all worlds, all sentient beings, all the three times — within the Dharma realm such realms as these are boundless in extent, and they are able to know and see them all with unobstructed wisdom. Sons of the Buddha! All the buddhas, within a single thought, according to who ought to be delivered, arise in the world, dwell in a pure land, accomplish perfect awakening, manifest the power of spiritual penetration, and awaken the minds, the mentation, and the consciousness of all the sentient beings of the three times without missing the time. Sons of the Buddha! Sentient beings are boundless, the worlds are boundless, the Dharma realm is boundless, the three times are boundless, and the buddhas, the most surpassing, are likewise without bound; and within all of these they manifest the accomplishing of perfect awakening, and with the skillful means of the wisdom of a buddha they awaken sentient beings without rest. Sons of the Buddha! All the buddhas, by the power of spiritual penetration, manifest the most subtle body, abide in a place without bound, and with the skillful means of great compassion, their minds without obstruction, at all times always expound the subtle Dharma for sentient beings. This is the tenth dharma of the valor of the great Nārāyaṇa banner of the buddhas.

“Sons of the Buddha! These dharmas of the valor of the great Nārāyaṇa banner of all the buddhas are measureless and boundless, inconceivable, and none of all the sentient beings of past, future, and present, nor those of the two vehicles, can understand them, save only those upheld by the spiritual power of the Tathāgata.

28. The Decided Dharmas: The Eight Aspects Are Necessarily So

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of decided dharmas. Which ten? Namely: all the buddhas necessarily descend to be born when the lifespan in the Tuṣita heaven is exhausted; all the buddhas necessarily manifest the taking of birth and dwell in the womb for ten months; all the buddhas necessarily weary of the worldly and delight in seeking to leave the household life; all the buddhas decidedly sit beneath the tree of awakening, accomplish perfect awakening, and awaken to the dharmas of the buddhas; all the buddhas necessarily awaken to all dharmas within a single thought and manifest spiritual power in all worlds; all the buddhas are necessarily able to turn the subtle wheel of the Dharma at the fitting time; all the buddhas are necessarily able, according to the roots of good that beings have planted, to expound the Dharma at the fitting time and thereby confer the prediction; all the buddhas are necessarily able to do the deeds of a buddha at the fitting time; all the buddhas are necessarily able to confer the prediction upon bodhisattvas who have already been brought to accomplishment; all the buddhas are necessarily able within a single thought to answer everywhere all that sentient beings ask. These are the ten.

29. The Swift Dharmas: The Ten Benefits Swiftly Obtained by Those Who See a Buddha

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of swift dharmas. Which ten? Namely: as for all the buddhas, whoever sees them swiftly becomes far removed from all the evil destinies; as for all the buddhas, whoever sees them swiftly fulfills surpassing merit; as for all the buddhas, whoever sees them is swiftly able to accomplish vast roots of good; as for all the buddhas, whoever sees them swiftly gains birth in the pure and subtle heavens; as for all the buddhas, whoever sees them is swiftly able to cut off all doubts; as for all the buddhas, if one who has already given rise to the mind of awakening sees them, he swiftly accomplishes vast faith and understanding never to turn back, and is able to teach sentient beings as is fitting; and if he has not yet given rise to the mind, he is swiftly able to give rise to the mind of anuttara-samyak-saṃbodhi; as for all the buddhas, if one who has not yet entered the right station sees them, he swiftly enters the right station; as for all the buddhas, whoever sees them is swiftly able to purify all the faculties, worldly and world-transcending; as for all the buddhas, whoever sees them swiftly obtains the extinguishing of all obstructions; as for all the buddhas, whoever sees them is swiftly able to obtain fearless eloquence. These are the ten.

30. The Pure Dharmas That Ought Always to Be Held in Recollection: The Ten Matters a Bodhisattva Ought Always to Recollect

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of pure dharmas that ought always to be held in recollection. Which ten? Namely: the causes and conditions of all the buddhas in the past — all bodhisattvas ought always to hold them in recollection; the pure and surpassing practice of all the buddhas — all bodhisattvas ought always to hold it in recollection; the fulfilling of the perfections by all the buddhas — all bodhisattvas ought always to hold it in recollection; the accomplishing of the great vows by all the buddhas — all bodhisattvas ought always to hold it in recollection; the amassing of roots of good by all the buddhas — all bodhisattvas ought always to hold it in recollection; the completing of pure conduct by all the buddhas — all bodhisattvas ought always to hold it in recollection; the accomplishing of right awakening before them by all the buddhas — all bodhisattvas ought always to hold it in recollection; the measureless form-bodies of all the buddhas — all bodhisattvas ought always to hold them in recollection; the measureless spiritual penetrations of all the buddhas — all bodhisattvas ought always to hold them in recollection; the ten powers and the fearlessnesses of all the buddhas — all bodhisattvas ought always to hold them in recollection. These are the ten.

31. The Abidings of All-Knowing Wisdom: Knowing Sentient Beings Entirely within a Single Thought

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of abiding of all-knowing wisdom. Which ten? Namely: all the buddhas, within a single thought, know entirely the minds of all the sentient beings of the three times and the conduct of what belongs to mind; all the buddhas, within a single thought, know entirely all the deeds amassed by all sentient beings of the three times and the fruits of those deeds; all the buddhas, within a single thought, know entirely what is fitting for all sentient beings, and teach and tame them with the three wheels of body, speech, and mind; all the buddhas, within a single thought, know exhaustively all the marks of mind of all the sentient beings of the Dharma realm, and in every place manifest everywhere the arising of a buddha so that they may see it, and gather them in by skillful means; all the buddhas, within a single thought, in accordance everywhere with the wishes, delights, and understandings in the minds of all the sentient beings of the Dharma realm, manifest the expounding of the Dharma and cause them to be tamed; all the buddhas, within a single thought, know entirely what the minds of all the sentient beings of the Dharma realm delight in, and manifest spiritual power for them; all the buddhas, within a single thought, pervade all places and, according to all the sentient beings who ought to be delivered, manifest their arising and expound for them that the body of a buddha is not to be grasped or clung to; all the buddhas, within a single thought, reach everywhere every place of the Dharma realm and all the destinies of every sentient being; all the buddhas, within a single thought, wherever there are sentient beings who hold them in recollection, in every place go and respond to them; all the buddhas, within a single thought, know entirely the understandings and wishes of all sentient beings, and manifest for them measureless forms. These are the ten.

32. The Samādhis of a Buddha: Always in Right Concentration and Yet Pervading All Places

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of measureless and inconceivable samādhis of a buddha. Which ten? Namely: all the buddhas are always in right concentration, and within a single thought pervade all places, and everywhere expound at length the subtle Dharma for sentient beings; all the buddhas are always in right concentration, and within a single thought pervade all places, and everywhere expound for sentient beings the limit in which there is no self; all the buddhas always abide in right concentration, and within a single thought pervade all places, and everywhere enter the three times; all the buddhas are always in right concentration, and within a single thought pervade all places, and everywhere enter the vast buddha-lands of the ten directions; all the buddhas are always in right concentration, and within a single thought pervade all places, and everywhere manifest measureless bodies of a buddha of every kind; all the buddhas are always in right concentration, and within a single thought pervade all places, and according to the understandings of every kind in the minds of sentient beings manifest body, speech, and mind; all the buddhas are always in right concentration, and within a single thought pervade all places, and expound the true limit in which all dharmas are apart from desire; all the buddhas always abide in right concentration, and within a single thought pervade all places, and expound the nature of all dependent origination; all the buddhas always abide in right concentration, and within a single thought pervade all places, and manifest measureless vast adornments, worldly and world-transcending, causing sentient beings always to be able to see a buddha; all the buddhas always abide in right concentration, and within a single thought pervade all places, and cause sentient beings all to penetrate all the dharmas of a buddha and measureless liberations, and ultimately to reach the unsurpassed far shore. These are the ten.

33. Unobstructed Liberation: Within a Single Dust Mote All Is Manifested

“Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of unobstructed liberation. Which ten? Namely: all the buddhas are able within a single dust mote to manifest unspeakably unspeakable buddhas arising in the world; all the buddhas are able within a single dust mote to manifest unspeakably unspeakable buddhas turning the pure wheel of the Dharma; all the buddhas are able within a single dust mote to manifest unspeakably unspeakable sentient beings receiving deliverance and being tamed; all the buddhas are able within a single dust mote to manifest unspeakably unspeakable buddha-lands; all the buddhas are able within a single dust mote to manifest unspeakably unspeakable bodhisattvas receiving the prediction; all the buddhas are able within a single dust mote to manifest all the buddhas past, future, and present; all the buddhas are able within a single dust mote to manifest all the kinds of worlds past, future, and present; all the buddhas are able within a single dust mote to manifest all the spiritual penetrations past, future, and present; all the buddhas are able within a single dust mote to manifest all the sentient beings past, future, and present; all the buddhas are able within a single dust mote to manifest all the deeds of a buddha past, future, and present. These are the ten.”

義疏Exposition

心裡想一想，就有人替你問了

修行講到最後，總會撞上一個問題：佛究竟是什麼樣子？這問題問不出口——因為凡是問得出口的，都已經落在言語裡了。本品開卷寫的正是這個窘境：大會中有一些菩薩「作是念」，只在心裡打了個轉，還沒有出聲，就把十件事問了個遍——國土、本願、種性、出現、身、音聲、智慧、自在、無礙、解脫，每一件都掛著同一句：怎樣不可思議。

要留意「作是念」三字。前面幾品的請問，多是有人出列、頂禮、發問；此處沒有。澄觀點出這裡的道理：不是不敢問，是因果之間隔絕，「因德尚深，果必玄妙，故念請耳」——因位之德已經深到說不清，果位必定更玄，所以只能起念，起不了言。法藏在六十本疏中把同一問設得更細：既然第二會早已問過，何必重問？他給了三重答案：相去太遠故重新發起、前諸品同是因位而今辨果法故隔位、此是「念法悕說」而非別請。三答並存，皆古德成說。

讀者由此可以先立一個準：這一品從頭到尾在講不可思議，而它的講法不是把不可思議說明白，是讓你看見三十二道門，門門都說不盡——說不盡本身，就是答案。

世尊三業加持，青蓮華藏承力而說

念既未出聲，誰來答？經文接著寫：世尊「知諸菩薩心之所念」，隨即以神力加持、智慧攝受、光明照曜、威勢充滿——澄觀判這是「三業加故」，並說第一句是總、其餘是別，分屬意、語、身。所以佛並未親口說這一品；佛做的是加持一位菩薩，讓那菩薩替他說。

為什麼是青蓮華藏菩薩？澄觀說得極美：「果德離言，藉因顯故，因果同時故。性德無染，最超勝故，一德具含一切德故。」果位之德本身離言，須借因位之人才顯得出來；青蓮出於淤泥而不染，正表性德無染。李通玄則從智上讀：青蓮華表根本智圓明清淨無染，「藏」表根本智能成差別智。二說一從表法之潔、一從智之本末，並存不判。

而青蓮華藏所告的，是蓮華藏菩薩。澄觀又點一句：「告蓮華藏者，非同佛心，無以受佛德故。」——受話的人心地要與佛相同，才接得住佛德。這句其實是給讀者的：這一品不是講給旁觀者聽的。

一　無量住：佛住在哪裡

三十二門的第一門，先答『佛住在哪裡』。經文不列十句而列九句，句句以「住」字冠首：常住大悲、住種種身作諸佛事、住平等意轉淨法輪、住四辯才說無量法……直到住能開示無有障礙究竟之法。

容易讀錯的是把「住」讀成地點。澄觀判此門「明其常住法門」，與下一門「遍住法界」相對——所以這裡的住是常住，不是住處；佛所安住的，是大悲、是佛事、是法輪、是辯才、是甚深法界。換句話說：佛沒有一個叫做『佛住的地方』的地方，佛住在他所做的事情裡。

九句排開，第一句就是「常住大悲」。這是全品的定盤星：後面三十一門講的一切神通、力、自在、莊嚴，都從這一句出。若讀完全品只記得毛孔持世界、一念遍十方，卻忘了第一句是大悲，就把果德讀成了異能。

二　普遍法界十法：六根三業都無邊際

第二門仍答同一個「國土」之問，卻換一個角度：不是佛住在哪裡，是佛遍在哪裡。經文列身、眼、耳、鼻、舌、身、意、解脫、世界、行願十者，每一者都冠「無邊際」三字。

要排一個誤解：這不是說佛有一個很大的身體。經文自己補了限定——無邊際身「普入諸趣而無染著」，無邊際清淨世界「而於其中不生染著」。遍，是無所不到而無所沾滯，不是體積大。澄觀釋此門說標中「無量是事法界，無邊是理」，二者無礙，並事事無礙法界，「並為所遍」——所遍者是四種法界，不是空間。

落到讀者身上：佛的眼耳鼻舌身意都無邊際，意謂佛的六根不是六個窗口，是一個遍法界的接觸面。後面第八自在法說眼處能作耳處佛事，種子在這裡就埋下了。

三　念念出生智：一念之間走完一生

第三門起答「本願」。經文列十句，句句是「於一念中，悉能示現無量世界」——從天來下、菩薩受生、出家學道、樹下成等正覺、轉妙法輪……八相成道的整套次第，全在一念之中。

這裡最易誤讀的是把「一念」當成很快。澄觀給了一個要緊的糾正：「然願以後得智為體，從其願智生八相等，非生智也。」——所謂念念出生智，出生的是八相，不是出生智慧；智是本已成就的願智，八相是從那智裡流出來的用。所以不是佛動作神速，是佛根本不必依時間次第去走那一生。

讀者由此可懂一件事：佛示現的降生、出家、成道，對佛而言不是履歷，是對機所現之相。八相是為看的人排出來的，不是佛自己走的路。

四　十不失時：該來的時候一定來

第四門仍答本願，換說時機：成等正覺不失時、成熟有緣不失時、授菩薩記不失時，乃至調惡眾生、現不思議神通不失時。

澄觀的釋語把這門的分寸拿捏得極準：「行止在緣，根熟化現、未熟便捨，非願不周，若機熟失時便違本願。」——佛的來與不來，繫在眾生的根熟不熟，不繫在佛的願周不周。這一句排掉兩個誤解：一是以為佛久不現身是願力有缺，二是以為佛應當隨叫隨到。未熟而強化，是失時；熟而不化，也是失時。

落到修行上，這門其實是講給等待的人聽的：所謂『佛何時來』，實答是『你何時熟』。本願從未失時，失時的從來不在那一邊。

五　無比不思議境界：一裡面有一切

第五門起答「種性」。經文十句，句句從「一」字起：一跏趺坐遍滿十方、說一義句開示一切佛法、放一光明遍照一切世界、於一身中示現一切諸身、於一處中示現一切世界、於一智中決了一切諸法。

這是華嚴最核心的一種眼目——一即一切。要排的誤解是：這不是一分為多，也不是以小見大的比喻。經文末二句給了根據：「於一念中，普緣三世佛及眾生，心無雜亂」「於一念中，與去、來、今一切諸佛體同無二」。所以一之能含一切，是因為體本無二，不是因為神力把一撐大了。澄觀判此門「體相超言念，故云不思議。下位不及，故云無比」。

讀者記一句就夠用：不是佛把一坐變得很大，是「一」本來就沒有把「一切」關在外面。

六　出生十智：知道它沒有，才生得出它

第六門仍答種性，句式全品最為奇特：十句中九句作「知一切法……無……而能出生……智」，第六句作「知一切世界無有成壞，而能出生了成壞智」——知一切法無所趣向而出生迴向願智，知一切法皆無有身而出生清淨身智，知一切法本來無二而出生能覺悟智，乃至知無生滅而出生了生滅智。

最容易讀成矛盾：既然沒有，怎麼還生得出來？澄觀點破此門所答者是法身種性：「明法身為種性也。從無性中出其智慧」，並指出十句「各二句，皆上句知性，即無性之性為能生；後句出生智用」。所以上半句不是否定，是說出所知之體無自性；下半句不是加添，是無性之性所起之用。

落到讀者：這一門是全品最深的一節，也是最實用的一節——凡真正生得出用的，都是先知其無自性的。執實了反而生不出智，只生得出見。

七　十種普入法：帶著什麼才進得去

第七門起答「出現」。經文列淨妙身普入三世、三種自在普化眾生、諸陀羅尼普能受持、四種辯才普轉法輪、平等大悲恆不捨離、甚深禪定恆普觀察……十句中八句帶「普」，唯第五「恒不捨離一切眾生」、第七「調伏眾生無有休息」二句不用「普」字。

要辨清的是：普入不是無條件地進去。細看十句的結構，前半十句中九句作「皆悉具足」某德（首句作「有淨妙身」），後半才是「普」某事——具足陀羅尼才普能受持，具足大悲才恆不捨離。所以普遍不是空的普遍，是德滿之後自然的遍。澄觀判此門「明遍現常現，非有出沒，方為真現故」——真正的出現是常現，來去出沒的那個不算。

落到修行：想要『處處都在』，先問自己具足了什麼。沒有具足而想要遍在，只是散亂。

八　難信受廣大法：微塵不大、世界不小

第八門仍答出現，題名就叫「難信受」——古德不諱言這裡的話難以入信。前七句還算好懂：摧魔、降外道、調眾生、往詣一切世界、智證法界；末三句陡然轉深：一毛孔中出現諸佛與世界微塵數等；一微塵中示現眾剎、於中轉法輪教化眾生，「而微塵不大、世界不小」。

「微塵不大、世界不小」是全品最須留意的一句。它預先堵死了一個誤解：不是微塵被撐大了，也不是世界被縮小了。若靠大小的伸縮來解釋，便落在數量上，還是思議境。經文自己給了理由——「常以證智安住法界」。相入不由改變體量，由證智所安住之處本無彼此。

讀者能從此門帶走的是一個判準：凡以放大縮小去理解華嚴的相即相入者，皆未入其門。

九　大功德離過清淨：無過的十處

第九門起答「身」問，一連五門。此門十句，句句以「離過清淨」收尾：具大威德離過清淨、於三世如來家生種族調善離過清淨、盡未來際心無所住離過清淨……

須辨的是「離過」的方向。澄觀判此門為五門之首，「總顯無過，如來三業隨智慧行故」，並說「三業等事不出於身故」。所以此處講的無過，不是行為上不犯錯，是三業全隨智慧而行，根本無起過之處。末二句尤深：入涅槃後「眾生聞名獲無量福，如佛現在功德無異」；遠在不可說世界而「若有眾生一心正念則皆得見」。

落到讀者：佛之離過，落在你這邊的效驗是——念其名、正其念，功德與佛在世無異。這不是安慰語，是此門明文。

十　究竟清淨：淨到底的十處

第十門仍答身，換「究竟」二字：往昔大願、所持梵行、離世眾惑、莊嚴國土、眷屬、種族、色身相好、法身無染、一切智智、解脫自在，一一究竟清淨。

要排一個誤解：不要把這十句讀成十件已完成的事的清單。澄觀點出此門的分寸在「究竟」二字：「明過不生，揀異因淨，故云究竟，惑障諸垢永不起故。」因位的清淨是把垢淨掉，果位的究竟清淨是垢再也不起。前者是結果，後者是體性。

他又細分十句所屬：前五是功德身淨、次二是色身、次一法身、次一智身、後一意生等身淨。可見此門仍在講身——是把身分成幾層，層層說到底。

十一　一切時十種佛事：隨時都在做的十件事

第十一門仍答身，卻是全品句式最平易的一門：專心憶念則現其前、心不調順則為說法、能生淨信必令獲無量善根……乃至安住法界能遍觀察。前四句都是「若有眾生」如何如何，後六句直說佛自身之常行。

這門的教學價值在於它把前面的高遠拉回地面。澄觀判此門「即明身之業用」，並說其列多同〈出現品〉之身相。所謂佛事，不必是放光動地；「專心憶念，則現其前」就是佛事，「大悲不捨一切眾生」就是佛事。

要排的誤解是：以為「現其前」是要看見形相。細看經文的條件只有「專心憶念」四字，未說得見色身。落到讀者：這一門是全品給初學留的門，門檻只有專心二字。

十二　無盡智海法：智慧為何用不完

第十二門仍答身，以「智海」為名：無邊法身、無量佛事、佛眼境界、難思善根、普雨甘露妙法、讚佛功德、往昔願行、盡未來際恆作佛事、了知眾生心行、福智莊嚴無能過者——十者皆「無盡智海法」。

澄觀一句便釋盡：「即如來六根三業皆智慧深廣相應故，亦別廣智身可知。」所以此門仍在說身，說的是智身——六根三業無一不與深廣之智相應。

須排的誤解：智海不是儲量大。海之為喻，取其深廣而不可竭，不取其容積。經文十者中有「往昔所修種種願行」一項——可見這海不是憑空的深，是願行積成的深。落到讀者：智慧之所以會枯，多半不是想得不夠，是願發得不夠。

十三　十種常法：什麼是佛永不改的

第十三門是答身之五門的末門。九句皆以「常」字為骨：常行諸波羅蜜、於一切法常離迷惑、常具大悲、常有十力、常轉法輪、常為眾生示成正覺、常樂調伏眾生、心常正念不二之法、化眾生已常示入於無餘涅槃。

澄觀判此門「明身中意業恒常，用無斷故」。要留意最後一句的分寸：「化眾生已，常示入於無餘涅槃」——連入涅槃都在「常」的行列裡。所以涅槃不是常的終止，是常的一項。經文自注其故：「諸佛境界無邊際故。」

須排的誤解：以為佛成佛之後諸行已畢。此門明說常行波羅蜜、常轉法輪——成佛不是修行的終點，是修行成為常態。落到讀者：真正的功夫不在做過，在成常。

十四　演說無量法門：說法的門有多少

第十四門起答「音聲」。經文列眾生界門、眾生行門、眾生業果門、化眾生門、淨眾生門、菩薩行門、菩薩願門、世界成壞劫門、菩薩深心淨佛剎門、三世諸佛次第出現門，末以「一切諸佛智門」收。

值得注意的是這十門的次第：由眾生起，經菩薩，至世界與諸佛，末歸佛智。說法之門的排序，就是從聽者所在之處往上鋪的一條路。澄觀判此門「明以音聲辯說兼答普光辯問」——音聲即辯，二者名有寬狹而義旨大同。

須排的誤解：以為佛法門之多是為了應付根性之雜。細看此十門，門門都是實有其境（眾生界確有其界、成壞劫確有其劫），不是權設。落到讀者：所謂無量法門，不是把一件事說一萬遍，是這世界本來就有一萬個真實的入口。

十五　為眾生作佛事：連沈默都算

第十五門仍答音聲，卻把「說」的範圍撐開了：示現色身作佛事、出妙音聲作佛事、有所受作佛事、無所受作佛事、以地水火風作佛事、以種種名號作佛事、以佛剎境界作佛事、嚴淨佛剎作佛事——末一句最奇：「寂寞無言為眾生作佛事」。

澄觀正就此點出此門與前門之別：前門是音聲說法，此門「明種種說法，謂六塵四大舉動施為皆能顯法成益，無非佛事。非獨音聲」。他並釋受與不受的一對：受供養是為成就施者之檀度，不受供養是令他效法少欲——一對相反的行止，各有各的教。

須排的誤解：以為不說話就是沒在教。落到讀者：真正的法音不限於音，地水火風、一舉一動、乃至寂然無言，都在說。你聽不見，多半不是它沒說。

十六　最勝法：佛何以為最勝

第十六門起答「智慧」。十句所列不是神通，是心行：大願堅固不可沮壞、盡未來劫修菩薩行不生懈倦、為調伏一眾生往不可說世界、於信於毀二種眾生大悲平等、從初發心乃至成佛終不退失菩提心、積集功德皆迴向一切智性、於諸佛所修學三業唯行佛行……末句「逮十力地」。

這一門最動人的是第三句與第四句：為了調伏一個眾生，往不可說不可說世界；對於信他的與毀他的，大悲普觀、平等無異。所謂最勝，勝在這裡，不勝在能。澄觀判此門「總明權實因果之智兼答普光最勝之問，智慧最勝故」，並指結句「住十力地」兼答佛地之問。

落到讀者：若要在自己身上找一個對得上佛的地方，別找神通，找這兩句——肯為一人走遠路，肯對毀者無二心。

十七　無障礙住：住得下的十處

第十七門仍答智慧。十句皆以「無障礙住」收：能往一切世界、能住一切世界、於一切世界行住坐臥、於一切世界演說正法、於一切世界住兜率天宮、入法界一切三世、坐法界一切道場、念念觀眾生心行以三種自在教化調伏、以一身住無量佛所及一切處利益眾生、開示無量諸佛所說正法。

澄觀一語點出此門何以繫在智慧之下：「明智慧離障，以智慧所作無礙故，一切無礙。」——無礙不是力大能破障，是智慧本來離障，故無障可礙。

須排的誤解：把「無障礙」讀成克服困難。此門十句沒有一句在講克服，全在講本自能往、本自能住。落到讀者：修行上真正的關卡從來不在外面的牆，在自己認定有牆。

十八　最勝無上莊嚴：身語意光笑法身色種族與大慈

第十八門是答智慧之三門的末門，也是全品文字最富麗的一門。十種莊嚴依次是：身莊嚴（諸相隨好）、語莊嚴（六十種音，一音五百分）、意莊嚴（十力諸大三昧十八不共）、光明莊嚴、現微笑莊嚴、法身莊嚴、常妙光明莊嚴、妙色莊嚴、種族莊嚴、大慈大悲功德莊嚴。

澄觀釋此門「即智慧成益，由內具智嚴故外具諸嚴」——外面的一切莊嚴，都是裡面智慧的溢出。他於第六法身莊嚴一節開出多重：真如出纏是法性法身、智契法界是智慧法身、「雖在世間不與世雜」以下是應化法身、「了世實性」以下是功德法身、「言語道斷」即虛空法身亦實相法身。

最不可略過的是第十——大慈大悲功德莊嚴，經文以「第一福田、無上受者」作結。九種莊嚴說到最後，落腳在能受人供養而使人得福。澄觀點得極透：「既為第一田故，受施之中更無過上。」莊嚴的終點不是好看，是能承接眾生的心。

十九　自在法：十種自在的用

第十九門起答「自在」，一連八門，是全品最大的一組。此門十種自在依次為：於一切法自在（明達句身味身、辯才無礙）、教化不失時、令世界六種震動而不惱一眾生、一念普現一切世界莊嚴、為一眾生住壽不可說劫、遍往一切如來所行之處、念念成正覺而非已覺非當覺、六根互作佛事、毛孔容一切眾生、一念現微塵數佛。

澄觀判此十「全同八地之中十種自在，但深廣不次耳」，並逐一配以法自在、心自在、勝解自在、財自在、命自在、如意自在、智自在、業自在、生自在、願自在。這是一個要緊的互讀：因位第八地已有此十名，果位再說一遍，異在深廣。

須排的誤解：第三句說能令世界震動而「未曾惱害於一眾生，其中眾生不覺不知」——自在不是為所欲為，是動而不擾。第八句六根互用，澄觀又補一句：「然非改轉，一根不變，本來具故。」不是把眼改成耳，是本來就具。落到讀者：自在之為自在，在不必費力，也在不傷人。

二十　圓滿佛法：自在之上再加圓滿

第二十門仍答自在。十一句一氣呵成：一一淨相皆具百福、成就一切佛法、一切善根、一切功德、能教化一切眾生、能為眾生作主、成就清淨佛剎、成就一切智智、成就色身相好見者獲益、具諸佛平等正法、作佛事已莫不示現入於涅槃。

前門既已說十自在，何須再說圓滿？澄觀給了理由：「謂前十自在，八地容有故，顯如來十種圓滿。又無一法不自在故，方云圓滿。」——八地菩薩已可有那十種自在，所以要再立一門，顯果位之不共；而所謂圓滿，義在無一法不自在。

須排的誤解：圓滿不是數量湊齊。末句「作佛事已，莫不示現入於涅槃」——圓滿之相，落在肯收，不落在無盡地展。落到讀者：做完了肯歇，也是圓滿的一分。

二十一　善巧方便：知它空而不廢說

第二十一門仍答自在，是全品義理最密的一門。十種善巧方便，句句同一結構：知諸法離戲論而能開示善根、知一切法無所見、各各不相知、無縛無解、無所成就，而能自在到於彼岸，真實而知並無異別、永離諸相心無所住而能悉知不亂不錯、不住三世而能演說三世諸佛出現、三業無所造作而為眾法藏、知一切法不可見非一非異而不違世間諸法、於一時中知一切時而示現晝夜劫年、恆住法界而成就無畏十辯、知一切法本無名字而隨世俗種種言說、知一切法本性寂靜非色非受非想非行非識而不壞一切諸法。

澄觀一句括之：「即於法自在，皆權實等無礙故。」——善巧之所以善巧，在於實與權兩頭都不失。他並就第八「初中後善」引《瑜伽》三善為釋：初善是聽聞時生歡喜、中善是修行時遠離二邊依中道行、後善是究竟離垢。

須排的誤解：以為知空之後說法是退步、是遷就。經文的句式恰恰相反——每一句都是先立其空、後起其用，用不從空退出來，用從空裡長出來。落到讀者：真肯放下的人才說得動話；還握著的人，說什麼都是替自己說。

二十二　十種廣大佛事：一生的每一步都是佛事

第二十二門仍答自在，篇幅為全品之冠。經文以兜率受生、降神母胎、處胎誕生居宮、捨宮出家、樹下成正覺、轉不退法輪、入王都城邑、住阿蘭若、生清淨善根之藏、入涅槃為十——正是八相成道的一生，卻每一步都標作「廣大佛事」。

要看清此門的立意，須抓經文開頭的限定：這十事「一切世間諸天及人皆不能知」，連聲聞獨覺也不能知，「唯除如來威神之力」。所以這一生在旁人看來是傳記，在此門則說：那不是經歷，那是十場說法。澄觀釋此門「明神通自在」，並說「謂八相等中皆有大用，微細相容故。以此攝物，故名佛事」。

其中最堪玩味的有三處。其一，處胎一節說「如來爾時在母胎中」即已示現初生、童子、在宮、出家、成正覺、轉法輪、入般涅槃——一生的全程在胎中已現，可見次第是為看的人排的。其二，入王都城邑一節寫入城門時「盲者得眼，聾者得耳，狂者得心，裸者得衣」——佛事落到最實處，是人的苦當下被解。其三，涅槃一節寫佛滅之後碎身為舍利、起塔、令見者念佛念法念僧，末句說諸佛「雖般涅槃，仍與眾生作不思議清淨福田」——連走都是一場佛事。

落到讀者：這一門把「佛事」的定義徹底改了。不是佛在做法事，是佛的一生每一步都在教。而讀者能學的那一步，是入城門時的那一步——所到之處，人的苦少一分。

二十三　無二行自在法：說出口就不改

第二十三門仍答自在。十句皆以「決定無二」收尾：善說授記言辭決定無二、隨順眾生心念令其意滿決定無二、現覺一切法演說其義決定無二、具足三世諸佛智慧決定無二、知三世一切剎那即一剎那、知三世一切佛剎入一佛剎、知三世一切佛語即一佛語、知諸佛與所化眾生體性平等、知世法與佛法性無差別、知三世諸佛所有善根同一善根。

澄觀把「無二」與「自在」拆開釋：「於事明審，決定無疑，故云無二。不畏他難，名為自在。」——無二是自己不疑，自在是不怕人問。他並判十句之分：初四可知，次三通「以理融相」與「事事即入」二義，次二唯理，後一有同性修、互迴向、互主伴三義。

須排的誤解：前四句講的是言行不二（說了必作、答必應機），後六句卻講剎那即一剎那、佛剎入佛剎——看似兩件事。實則同是一事：因為三世本無二體，所以說出口的與作出來的也無二。落到讀者：言行之所以會二，是因為說話的那一刻與做事的那一刻，在你心裡是兩個世界。

二十四　十住·住一切法：佛的心停在哪

第二十四門仍答自在。十句皆以「住」起：住覺悟一切法界、住大悲語、住本大願、住不捨調伏眾生、住無自性法、住平等利益、住無忘失法、住無障礙心、住恒正定心、住等入一切法不違實際相。

與第一門的「無量住」相照著讀最有意思：那裡是總標，這裡是別列；那裡答國土，這裡答自在。澄觀釋此門「明三昧自在，兼答普光三昧問。如來所住無非三昧，故遍住一切」——所以此門的「住」是定：佛的一切安住都是三昧。

須排的誤解：以為住即是不動。細看十住之中有「住不捨調伏眾生」「住平等利益」——這兩住全是動。所以住不是停下來，是心有定處而事無不作。落到讀者：定的證量不在坐得久，在做事時心還在那個地方。

二十五　知一切法盡無有餘：知到沒有剩

第二十五門仍答自在。十一句一路推開：知過去、未來、現在一切法盡無有餘，知一切言語法、一切世間道、一切眾生心、一切菩薩善根上中下分位、一切佛圓滿智及善根不增不減、一切法皆從緣起、一切世界種，末句最深——「知一切法界中如因陀羅網諸差別事盡無有餘」。

澄觀判此門「明十力自在」，說「十力智慧照境無遺故」。要看重的是收尾那句：因陀羅網是帝釋天寶網，珠珠相映、影影互含。前十句是把已知之境列盡，末一句卻說連重重無盡的相映之事也盡無有餘——這是把「盡」推到了無盡上。

須排的誤解：以為「盡知」是知識完備。經文明說「知一切法皆從緣起盡無有餘」——所知者是緣起，不是事目。落到讀者：真正的知盡，不是記住一切，是看穿一切之所從來。

二十六　十力名列與那羅延幢：一標一釋，共成一門

第二十六與第二十七兩段經文，古德判為一門。經文先列十力之名——廣大力、最上力、無量力、大威德力、難獲力、不退力、堅固力、不可壞力、一切世間不思議力、一切眾生無能動力；隨後即以「十種大那羅延幢勇健法」十段作釋；末以「此一切諸佛大那羅延幢勇健法無量無邊」作結。澄觀正是這樣科的：「文中亦三：初標、次「何者」下徵釋、三結。」

十力與那羅延幢是什麼關係？澄觀說：「十力是別名，大那羅延等是總稱故。」十力是十個名，那羅延幢是總的稱呼。至於配屬，他先錄古德之說——把標中十力依次配下面十段——隨即指出其失：如此則「令別中一門不攝前十、不成百門，亦令餘門無廣大義」；他自出逆次之配（第一段配不可動力，第二段配不可思，第三段配不壞……）。二說並錄，誌之不判。

落到讀者：這裡有一個讀法的示範。名相之間的配屬本可以有多解，古德之間並不諱言異說；重要的不是誰配得對，是要看清標與釋原是一事，不可拆成兩門去讀。

二十七　那羅延幢十段：勇健之力究竟勇健在哪

十段勇健法依次是：身不可壞命不可斷、一毛孔持諸世界盡未來劫、一念起不可說步而心常在定、一坐食已結跏趺坐經前後際劫、一身化現無數頭舌轉法輪無有窮盡、德相莊嚴降魔不動、有無礙音遍十方無能為障、心無障礙同一體性、同一法身而列二十五身、等悟等修一切諸佛法。

十段之中，最須讀出眼目的有三。其一，第一段說金剛如須彌遍三千大千一時俱下而佛「乃至一毛亦不搖動」，末句卻轉到眾生身上：「若有眾生為佛所持及佛所使，尚不可害，況如來身！」——不壞之力的證據，落在被護的人身上。其二，第二段以虛空為喻：「譬如虛空普持一切遍法界中所有世界而無勞倦」——持而不勞，是因為根本不曾與所持者相對。澄觀就此說「以雖持多大山身心無勞損故」。其三，第九段列二十五身，澄觀判之：「十身圓融同一法界之身，不可配於報化，故云最上微密。」——這二十五個名字不是二十五種身，是同一法身的二十五個面。

須排的誤解：把這十段讀成佛的體能極限。經文自己給了防線——第三段說「心常在定無有散亂」，第八段說「心無障礙……了境空寂，不生妄想」。勇健之力的體是定與空寂，不是勁。落到讀者：真正壞不了的，從來不是硬，是不與之相對。

二十八　決定法：必定如此的十事

第二十八門起答「無礙」。十句皆以「定」字為骨：定從兜率壽盡下生、定示受生處胎十月、定厭世俗樂求出家、決定坐於菩提樹下成等正覺、定於一念悟一切法、定能應時轉妙法輪、定能隨所種善根應時說法授記、定能應時作佛事、定能為成就菩薩授記別、定能一念普答一切眾生所問。

澄觀在此門下了一個要緊的限：「一明所作決定無能為礙，此約一類世界故云決定，於異類界未必定然。又約佛定能為，故云決定耳。」——所謂決定，一是就同一類世界說，二是就佛必能作說；不是說十方一切世界的佛都得照這個樣子走一遍。

這是全品最容易讀死的一門，古德先替讀者鬆了扣。落到讀者：八相是決定的樣式，不是決定的鎖。凡見一種樣式便以為理當如此者，多半是把應機讀成了必然。

二十九　速疾法：見佛的人快得的十益

第二十九門仍答無礙，全門十句中八句以「若有見者，速……」為式，第六作「若已發菩提心而得見者」、第七作「若未入正位而得見者」：速得遠離一切惡趣、速得圓滿殊勝功德、速能成就廣大善根、速得往生淨妙天上、速能除斷一切疑惑、已發心者速成廣大信解永不退轉而未發心者速發菩提心、未入正位者速入正位、速能清淨世出世間一切諸根、速得除滅一切障礙、速能獲得無畏辯才。

澄觀釋此門「明令他無礙。如如意寶見速獲益，而薄福不覩」，並把十句分為五對：離惡趣與圓勝德、成善因與感樂果、除疑惑與滿大心、始入位與終清淨、淨二礙與具四辯。

須排的誤解：以為「見」是眼見。此門與第十一門「專心憶念，則現其前」相照即明——見者是心所觸，非必色相所對。且古德補了一句「而薄福不覩」：如意寶就在那裡，薄福的人當面不見。落到讀者：不是佛難見，是見的條件在自己這一邊。

三十　應常憶念清淨法：菩薩該常掛在心上的十事

第三十門是答無礙之三門的末門，也是全品唯一一門明白對菩薩說話的：一切諸佛過去因緣、清淨勝行、滿足諸度、成就大願、積集善根、已具梵行、現成正覺、色身無量、神通無量、十力無畏——十者「一切菩薩應常憶念」。

澄觀釋此門「舉佛無二礙，勸物念持」——舉出佛的無礙，是為了勸人憶念受持。

須排的誤解：以為憶念是懷想。細看十事的排序：從佛的過去因緣起，經勝行、諸度、大願、善根、梵行，才到現成正覺與色身神通十力——前六件全是因位之事。所以所念者不是佛的果，是佛怎麼來的。落到讀者：念佛而只念其光明相好，念的是結果；連他當初怎麼發願怎麼積善根一併念了，才是此門所說的憶念。

三十一　一切智住：一念之中盡知眾生

第三十一門起答「解脫」，是最後三門的第一門。十句皆以「於一念中」起：悉知三世一切眾生心心所行、悉知所集諸業及業果報、悉知所宜以三種輪教化調伏、盡知所有心相而普現佛興、普隨心樂欲解示現說法、悉知心之所樂為現神力、遍一切處示現出興而為說佛身不可取著、普至法界一切處一切眾生彼彼諸道、隨有憶念者無不往應、悉知解欲為現無量色相。

澄觀判此門「明智障解脫。智安事理，故名為住。由離障故，一切能知」——所以此門的「住」不是安住不動，是智慧安於事理；因為離了智障，才一切能知。

十句之中，第七句尤要：普現出興之後緊接一句「為說佛身不可取著」。剛剛現身，隨即說此身不可執——現與不執同時，這才是解脫。落到讀者：凡見一相而執一相者，佛雖現前，仍是障。

三十二　佛三昧：恆在正定而遍一切處

第三十二門仍答解脫。十句同一句式，六句作「恒在正定，於一念中遍一切處」，四句（第三·八·九·十）作「恒住正定，於一念中遍一切處」，而後各說所作——廣說妙法、說無我際、普入三世、普入十方廣大佛剎、普現無量佛身、隨心解現身語意、說一切法離欲真際、演說緣起自性、示現世出世間廣大莊嚴、令眾生通達佛法無量解脫究竟到於無上彼岸。

澄觀釋此門「明定障解脫。由離障故，用廣為無量，體深不可思議故」，並指出此十「各先明在定、後一念遍用」——每一句都是前半在定、後半起用。

須排的誤解：以為入定與作用是兩段時間。此門的句式已經把答案寫在結構裡：不是先定後出定而用，是恒在定中而用遍一切處。落到讀者：功夫成片的標記，不是能入多久，是動用之時定未曾離。

三十三　無礙解脫：一粒微塵中現一切

品之末門仍答解脫。十句皆「能於一塵現……」：現不可說不可說諸佛出興於世、現諸佛轉淨法輪、現眾生受化調伏、現諸佛國土、現菩薩授記、現去來今一切諸佛、現去來今諸世界種、現去來今一切神通、現去來今一切眾生、現去來今一切佛事。

澄觀釋此門「明業用解脫智」，並引論語為證：「菩薩有不思議解脫，諸佛有無礙解脫，所作無障，脫拘礙故，故各於一塵頓為微細作用。」——菩薩之解脫尚名不思議，諸佛之解脫則名無礙；分野在「所作無障」。

全品以此門收，是有講究的。開卷十問的末一問正是解脫，收處便答解脫；而所答者不是離開什麼，是能在一粒微塵中現出三世一切。澄觀又於品末注意到本品「文少結束，似經來未盡」——這一品沒有常見的結頌收束，他判為「或顯佛德無盡故」。

落到讀者：讀完三十三門，若問佛的解脫究竟是什麼——此門的答案是，不必到別處去，一粒微塵裡三世都現得完。所謂不可思議，並不在遠處。

承衍

本品之定位，繫在一個古德早已設過的問上。智儼在《十玄門》中自問：〈佛不思議法品〉等既然明的是果德，為什麼得在因門之會裡說？他自答：這些雖然是果德，卻是『對緣而辨的果』，不是究竟圓寂之果，所以得與因門同在一會裡說。這一問一答，把本品放在了因會而說果德的位置上：所說是對機而辨的果，不是究竟圓寂之果——本品之所以能在重會普光明殿裡講，理據在此。

三十二門何以成為「不思議」之名？古德二家所說相通而語異。澄觀說本品「略顯三十二門，門皆具十，有三百二十德，以顯無盡」，又於品末總收一句：「既隨一門皆答十問，則包含該攝，是以名不思議。」李通玄則以帝網說之，稱這三十二門為「無量普遍周無礙總別同異成壞自在因陀羅網門」，並同得三百二十之數。前者從門門互含說，後者以六相與帝網之名說——二家並錄，不判高下。而六相之名（總別同異成壞）出於十地品初地第四大願，本品經文並未自舉此名，是古德以彼讀此，屬讀法之承，誌錄之。

釋名一事，三家亦各成一軌。法藏說「如來果之法，逈超言慮，故以為名」，澄觀承之而作「如來果法逈超言慮，故以為名」——二師同從言慮不及立義。李通玄則另起一路：「情識想不能及，故不思……識滅情昧，正智現前，名為不思議」——從識與智的對揀立義。同一品名，一從所詮之超言，一從能知之轉識成智，並存不判。

本品與前後之相承亦有明文。澄觀判此下五品為一組：本品總明佛德體用，〈如來十身相海〉〈如來隨好光明功德〉別顯勝德之相與好，後二品別明用益；他於品末說「相海等，猶答前問故」——本品未盡之勢，直貫下品。而本品十種自在法，古德判為「全同八地之中十種自在，但深廣不次耳」——因位第八地已列此十名，果位再列一遍，異只在深廣。兩處對讀，「深廣」二字才落得實。

至於本品在論典中的承衍，須據實記其闕：世親《十地經論》唯釋十地品，於本品無涉；法藏《華嚴經旨歸》、《成唯識論》、《攝大乘論本》皆無引本品之文；《華嚴一乘教義分齊章》之相關命中皆屬大正藏異本校記，非賢首本文之義理引證。零命中亦是誠實的結果——本品之承衍，主要在華嚴一宗自身的判教與疏釋之中，不在論軸。

A Thought Stirs in the Mind, and Someone Has Already Asked It for You

Carried far enough, practice always runs into one question: what, after all, is a buddha like? The question cannot be got out of the mouth — because whatever can be got out of the mouth has already fallen into speech. What the chapter writes at its opening is precisely this strait: among the great assembly there were bodhisattvas who “thought thus,” and merely by a turn taken in the mind, before a sound was uttered, ten matters were asked through and through — lands, original vows, lineage-nature, appearing, body, voice, wisdom, mastery, unobstructedness, liberation — and every one of them hung upon the same phrase: how is it inconceivable.

The three words “thought thus” deserve notice. In the requests of the earlier chapters someone usually steps out of the ranks, bows his head, and asks; here there is none of that. Chengguan points out the principle at work: it is not that they dared not ask, but that cause and fruit are sundered, and “the virtue of the cause is already deep, and the fruit must be more mysterious still, and therefore the request is made in thought alone” — the virtue of the position of the cause is already too deep to be told, and the position of the fruit must be more mysterious yet, so that a thought can be raised and speech cannot. Fazang, in his commentary on the sixty-fascicle recension, sets the same question more finely: since it was already asked in the second assembly, why ask again? He gives three answers: the distance is too great and so it is raised anew; the earlier chapters were alike of the position of the cause while here the dharmas of the fruit are set forth, so the positions are sundered; and this is “holding the dharma in thought and longing for it to be spoken,” not a separate request. The three answers stand together, and all are the settled teachings of the ancient worthies.

From this the reader may set up a standard at the outset: this chapter speaks from beginning to end of the inconceivable, and its way of doing so is not to make the inconceivable plain but to let you see thirty-two gates, gate after gate with no exhausting what is said — and that it cannot be exhausted is itself the answer.

The World-Honored One Empowers in the Three Activities, and Blue-Lotus Treasury Speaks Sustained by That Power

The thought was never uttered; who then answers? The text goes on: the World-Honored One “knew what the bodhisattvas were thinking in their minds,” and thereupon empowered with spiritual power, gathered in with wisdom, illumined with light, and filled with majestic force — Chengguan judges this to be “the empowering in the three activities,” and says that the first phrase is the general and the rest are the particulars, belonging severally to mind, speech, and body. So the Buddha did not speak this chapter with his own mouth; what the Buddha did was to empower one bodhisattva and let that bodhisattva speak for him.

Why Blue-Lotus Treasury Bodhisattva? Chengguan says it most beautifully: “the fruit-virtues are apart from speech and are set forth by borrowing the cause, and cause and fruit are simultaneous; and the virtue of the nature is undefiled and most surpassing, and one virtue contains all virtues.” The virtue of the position of the fruit is of itself apart from speech, and must borrow a person of the position of the cause to be set forth at all; and the blue lotus, coming out of the mud undefiled, precisely signifies the undefiledness of the virtue of the nature. Li Tongxuan reads it instead from the side of wisdom: the blue lotus signifies the fundamental wisdom, round, bright, pure, and undefiled, and “treasury” signifies that the fundamental wisdom is able to complete the differentiating wisdom. One reading takes the purity of the symbol, the other the root and branch of wisdom; both stand, and no judgment is passed.

And the one whom Blue-Lotus Treasury addresses is Lotus Treasury Bodhisattva. Chengguan adds one further remark: “if one’s mind were not the same as the Buddha’s, there would be no receiving the virtues of a buddha.” The one addressed must be of the same ground of mind as the Buddha before he can catch what is handed him. That sentence is in truth for the reader: this chapter is not spoken for onlookers.

1. The Measureless Abidings: Where a Buddha Abides

The first of the thirty-two gates answers first of all where a buddha abides. The text does not list ten phrases but nine, each with the graph “abide” at its head: abiding always in great compassion, abiding in doing the deeds of a buddha with bodies of every kind, abiding in turning the pure wheel of the Dharma with an impartial mind, abiding in expounding measureless dharmas with the four kinds of eloquence — and so on down to abiding in being able to reveal for sentient beings that ultimate dharma which is without obstruction.

What is easily misread is to take “abide” for a place. Chengguan judges this gate to “make clear the gate of the Dharma of their constant abiding,” set over against the next gate, “abiding throughout the Dharma realm” — so the abiding here is constancy, not a dwelling place; what a buddha abides in is great compassion, is the deeds of a buddha, is the wheel of the Dharma, is eloquence, is the most profound Dharma realm. To put it another way: a buddha has no place called ‘the place where the Buddha lives’; a buddha lives inside the things he does.

Nine phrases are laid out, and the first is “abiding always in great compassion.” This is the fixed star of the whole chapter: all the spiritual penetrations, powers, masteries, and adornments of the thirty-one gates that follow come out of that one phrase. If, having read the chapter through, one remembers only pores that hold worlds and a single thought that pervades the ten directions, and forgets that the first phrase is great compassion, then one has read the fruit-virtues as a set of uncanny abilities.

2. The Ten Dharmas Pervading the Dharma Realm: The Six Faculties and the Three Activities, All Without Bound

The second gate still answers the same question about the lands, but from another side: not where a buddha abides, but where a buddha pervades. The text lists ten — body, eye, ear, nose, tongue, body, mind, liberation, worlds, and practices and vows — and each of them is crowned with the words “without bound.”

One misunderstanding must be cleared away: this is not saying that a buddha has a very large body. The text supplies its own qualification — the body without bound “enters everywhere into the six destinies without defilement or attachment,” and the pure worlds without bound are such that “within them he gives rise to no defilement or attachment.” To pervade is to reach everywhere without sticking anywhere; it is not bulk. Chengguan, explaining this gate, says that in the heading “the measureless is the Dharma realm of phenomena, and the boundless is the principle,” and that the two are unobstructed, together with the Dharma realm in which phenomena and phenomena are unobstructed, and “all of these are what is pervaded” — what is pervaded is the fourfold Dharma realm, not space.

Brought home to the reader: that a buddha’s eye, ear, nose, tongue, body, and mind are all without bound means that a buddha’s six faculties are not six windows but one surface of contact pervading the Dharma realm. When the eighth of the dharmas of mastery below says that the sense-field of the eye can do the deeds of a buddha of the sense-field of the ear, the seed of it is planted here.

3. The Wisdom That Brings Forth Thought after Thought: A Whole Life Walked through within a Single Thought

The third gate begins to answer the question about the original vows. The text lists ten phrases, each of them “within a single thought, able to manifest in measureless worlds” — the descent from the heavens, a bodhisattva’s taking birth, leaving the household life to study the path, accomplishing perfect awakening beneath the tree, turning the subtle wheel of the Dharma — the entire sequence of the eight aspects of the accomplishing of the path, all within a single thought.

What is most easily misread here is to take “a single thought” for great speed. Chengguan gives an important correction: “yet the vow has subsequently attained wisdom for its substance, and from that wisdom of vow the eight aspects and the rest are born; it is not that wisdom is born.” What the wisdom that brings forth thought after thought brings forth is the eight aspects, not wisdom; the wisdom is the already accomplished wisdom of vow, and the eight aspects are the function that flows out of that wisdom. So it is not that a buddha moves with miraculous speed, but that a buddha simply need not walk that life through in the sequence of time.

From this the reader may understand one thing: the birth, the leaving of home, and the awakening that a buddha manifests are, for the buddha, not a curriculum vitae but marks manifested to fit the occasion. The eight aspects are laid out for those who are watching; they are not a road the buddha himself walked.

4. The Ten Not Missing the Time: What Ought to Come Surely Comes

The fourth gate still answers the original vows, shifting to the matter of timing: not missing the time in accomplishing perfect awakening, not missing the time in ripening those who have the affinity, not missing the time in conferring the prediction upon bodhisattvas, and on to not missing the time in taming evil beings and manifesting inconceivable spiritual penetrations.

Chengguan’s gloss holds the measure of this gate with great exactness: “going and stopping lie with the conditions: when the faculties are ripe he transforms and appears, and when they are not yet ripe he sets it aside — it is not that the vow is not all-encompassing; but if the occasion is ripe and the time is missed, that would run counter to the original vow.” Whether a buddha comes or does not come hangs upon whether the faculties of sentient beings are ripe, not upon whether the buddha’s vow is complete. That one sentence clears away two misunderstandings: first, that a buddha’s long absence means some defect in the power of the vow; second, that a buddha ought to come whenever called. To force the transformation before ripeness is to miss the time; to withhold it after ripeness is also to miss the time.

Brought home to practice, this gate is in truth spoken for those who wait: to the question ‘when will the Buddha come,’ the real answer is ‘when will you be ripe.’ The original vow has never missed its time, and the missing of time has never been on that side.

5. The Incomparable and Inconceivable Realms: Within One There Is All

The fifth gate begins to answer the question about the lineage-nature. The text has ten phrases, each beginning from the word “one”: sitting once cross-legged and filling the ten directions, speaking one phrase of the meaning and revealing all the dharmas of a buddha, sending forth one light and illumining all worlds, within one body manifesting all bodies, within one place manifesting all worlds, within one wisdom deciding and knowing all dharmas.

This is one of the most central of the eyes of the Avataṃsaka — one is all. The misunderstanding to be cleared away is this: it is not one divided into many, nor is it a simile of seeing the great in the small. The last two phrases of the text give the ground: “within a single thought, taking as their object universally the buddhas and the sentient beings of the three times, and yet their minds are not disordered”; “within a single thought, of one substance with all the buddhas past, future, and present, without duality.” That one can contain all is because the substance is from the first without duality, not because some spiritual power has stretched the one out large. Chengguan judges this gate to be such that “its substance and mark transcend speech and thought, and hence it says inconceivable; the lower positions do not reach it, and hence it says incomparable.”

One sentence is enough for the reader to keep: it is not that a buddha makes one sitting very large, but that “one” never shut “all” outside itself in the first place.

6. Bringing Forth Ten Kinds of Wisdom: Knowing That It Is Not There Is What Makes It Possible to Bring It Forth

The sixth gate still answers the lineage-nature, and its sentence-form is the strangest in the chapter: nine of its ten phrases run “knowing that all dharmas are without … and yet able to bring forth the wisdom of …,” while the sixth runs “knowing that all worlds have neither forming nor decay, and yet able to bring forth the wisdom that fully understands forming and decay” — knowing that all dharmas have no place toward which they tend and bringing forth the wisdom of dedicating and directing the vow, knowing that all dharmas have no body and bringing forth the wisdom of the pure body, knowing that all dharmas are from the first without duality and bringing forth the wisdom that awakens others, and so on to knowing that there is neither arising nor ceasing and bringing forth the wisdom that fully understands arising and ceasing.

The easiest way to misread this is as a contradiction: if it is not there, how is it brought forth? Chengguan breaks the difficulty open by saying that what this gate answers is the lineage-nature of the dharma-body: “it makes clear that the dharma-body is the lineage-nature. Out of what has no nature its wisdom comes forth,” and he points out that the ten phrases “are each in two phrases: the upper phrase in every case knows the nature — the nature that is no nature being what is able to give birth; the latter phrase brings forth the function of wisdom.” So the first half of each phrase is not a denial but a statement that the substance known has no nature of its own; and the second half is not an addition but the function that arises from that natureless nature.

Brought home to the reader: this is the deepest section of the chapter and also the most practical — whatever truly brings forth a function does so only after its lack of intrinsic nature is known. Grasp a thing as real and no wisdom comes of it; only opinions do.

7. The Ten Dharmas of Universal Entering: What One Must Bring in Order to Get In

The seventh gate begins to answer the question about appearing. The text lists a pure and subtle body entering everywhere into the three times, three kinds of mastery teaching sentient beings everywhere, the dhāraṇīs able everywhere to receive and uphold, the four kinds of eloquence turning everywhere the wheel of the Dharma, impartial great compassion never abandoning, the most profound meditative concentration always contemplating everywhere — eight of the ten phrases carry the word “everywhere,” only the fifth, “never abandoning any sentient being,” and the seventh, “taming sentient beings without rest,” doing without it.

What must be made clear is this: universal entering is not getting in unconditionally. Look closely at the structure of the ten phrases: in the first half of each, nine of the ten say “are complete in” such and such a virtue (the first says “have a pure and subtle body”), and only then does the second half say “everywhere” do such and such — complete in the dhāraṇīs and therefore able everywhere to receive and uphold; complete in great compassion and therefore never abandoning. Pervasiveness is not an empty pervasiveness; it is what naturally follows upon fullness of virtue. Chengguan judges this gate to “make clear that appearing is constant appearing, without any coming out and going in — only so is it truly appearing”: real appearing is constant appearing, and the sort that comes and goes does not count.

Brought home to practice: before wishing to be ‘everywhere at once,’ ask what you are complete in. To want pervasiveness without completeness is only distraction.

8. The Vast Dharmas Hard to Believe and Accept: The Dust Mote Does Not Grow Large, the Worlds Do Not Grow Small

The eighth gate still answers appearing, and its very name is “hard to believe and accept” — the ancient worthies do not conceal that what is said here is hard to take on faith. The first seven phrases are still manageable: crushing the demons, subduing the outsiders, taming beings, going to all worlds, realizing and entering the Dharma realm with wisdom. The last three turn abruptly deep: within a single pore there appear buddhas and worlds equal in number to the dust motes; within a single dust mote a multitude of lands are manifested and within them the wheel of the Dharma is turned and sentient beings taught, and yet “the dust mote does not grow large and the worlds do not grow small.”

“The dust mote does not grow large and the worlds do not grow small” is the one sentence in the chapter most to be watched. It blocks a misunderstanding in advance: it is not that the mote has been stretched out, nor that the worlds have been shrunk down. To explain it by expansion and contraction is to fall back upon quantity, which is still a realm that can be thought. The text supplies its own reason — “they abide always in the Dharma realm with the wisdom of realization.” Mutual entering does not come about by any change of bulk; it comes about because the place where the wisdom of realization abides has from the first no this and that.

What the reader can carry away from this gate is a standard: whoever would understand the mutual identity and mutual entering of the Avataṃsaka by enlarging and shrinking has not entered its gate.

9. The Great Merits, Apart from Faults and Pure: Ten Places without Fault

The ninth gate begins to answer the question about the body, and five gates run on together. This gate has ten phrases, each closing with “apart from faults and pure”: complete in great majestic virtue, apart from faults and pure; born in the house of the tathāgatas of the three times with a family gentle and good, apart from faults and pure; to the end of the future dwelling nowhere in mind, apart from faults and pure — and so on.

What must be distinguished is the direction of “apart from faults.” Chengguan judges this gate to stand at the head of the five, “setting forth in general the absence of fault, since the three activities of the Tathāgata proceed in accord with wisdom,” and says that “the matters of the three activities and the rest do not go beyond the body.” So the absence of fault spoken of here is not a matter of not erring in conduct; it is that the three activities wholly proceed in accord with wisdom, so that there is no place from which a fault could arise. The last two phrases are deeper still: after entering nirvāṇa, “sentient beings who hear his name obtain measureless merit, no different from the merit obtained while the Buddha was present in the world”; and though far off in unspeakable worlds, “if there are sentient beings who single-mindedly hold him in right recollection, they all obtain sight of him.”

Brought home to the reader: a buddha’s being apart from faults has, on your side, this as its effect — recollect his name, make your recollection right, and the merit is no different from the merit of his being in the world. This is not a consolation; it is the express text of this gate.

10. Ultimate Purity: Ten Places Pure to the Very End

The tenth gate still answers the body, changing the words to “ultimate”: the great vows of former times, the pure conduct upheld, being apart from the delusions of the world, the adorning of the lands, the retinue, the family, the form-body with its marks and signs, the undefiled dharma-body, the wisdom of all-knowing wisdom, and liberation and mastery — each of them ultimately pure.

One misunderstanding must be cleared away: do not read these ten phrases as a checklist of ten finished tasks. Chengguan points out that the measure of this gate lies in the two words “ultimately”: “it makes clear that faults do not arise; distinguishing it from the purity of the cause, it says ultimate, since the defilements of delusion and obstruction never rise again.” The purity of the position of the cause is the washing away of defilement; the ultimate purity of the position of the fruit is that the defilement never rises again. The former is a result; the latter is a nature.

He further divides out what the ten phrases belong to: the first five are the purity of the body of merit, the next two of the form-body, the next one of the dharma-body, the next one of the body of wisdom, and the last of the mind-made body and the rest. Plainly this gate is still speaking of body — it is dividing the body into layers and carrying each layer through to the end.

11. Ten Deeds of a Buddha at All Times: The Ten Things Done at Every Moment

The eleventh gate still answers the body, and yet it is the plainest of all the gates of the chapter in its sentence-form: if a being single-mindedly holds him in recollection, he appears before him; if a being’s mind is unruly, he expounds the Dharma for him; if a being can give rise to pure faith, he surely causes him to obtain measureless roots of good — and on to abiding in the Dharma realm and being able to contemplate it everywhere. The first four phrases are all “if there are sentient beings” who do thus and so; the latter six speak directly of the buddha’s own constant conduct.

The teaching value of this gate is that it pulls what has gone before back down to the ground. Chengguan judges this gate to “make clear the activity and function of the body,” and says its list largely agrees with the marks of the body in the Chapter on the Appearance of the Tathāgata. What is called a deed of a buddha need not be the sending forth of light and the shaking of the earth; “single-mindedly hold him in recollection, and he appears before him” is a deed of a buddha, and “great compassion that does not forsake a single sentient being” is a deed of a buddha.

The misunderstanding to be cleared away is this: to suppose that “appears before him” means that a form must be seen. Look closely and the only condition the text gives is the four words “single-mindedly hold in recollection”; it does not say that a form-body is seen. Brought home to the reader: this gate is the door the chapter leaves open for beginners, and the threshold is only the word single-minded.

12. The Dharmas of the Inexhaustible Ocean of Wisdom: Why Wisdom Cannot Be Used Up

The twelfth gate still answers the body, taking “the ocean of wisdom” for its name: the dharma-body without bound, measureless deeds of a buddha, the realm of the buddha-eye, roots of good hard to reckon, the raining down everywhere of the sweet-dew subtle Dharma, the praising of the merits of a buddha, the vows and practices cultivated in former times, the doing of the deeds of a buddha always to the end of the future, the knowing of the mental conduct of beings, and the adornment of merit and wisdom that none can surpass — all ten are “dharmas of the inexhaustible ocean of wisdom.”

Chengguan explains it exhaustively in a single sentence: “that is, the six faculties and three activities of the Tathāgata all correspond to a wisdom deep and broad; and it is also the body of wisdom set forth at length in particular, as may be known.” So this gate is still speaking of body, and the body it speaks of is the body of wisdom — not one of the six faculties or three activities but corresponds to a wisdom deep and broad.

A misunderstanding must be cleared away: the ocean of wisdom is not a large reserve. The ocean as a simile is taken for its depth and breadth that cannot be drained, not for its capacity. Among the ten items of the text is “the vows and practices of every kind cultivated in former times” — plainly this ocean is not deep out of nowhere; it is a depth built up by vow and practice. Brought home to the reader: when wisdom runs dry, it is usually not that one has not thought enough, but that one has not vowed enough.

13. The Ten Constant Dharmas: What a Buddha Never Alters

The thirteenth gate is the last of the five that answer the body. Nine phrases have the word “constantly” for their spine: constantly cultivating the perfections, constantly apart from delusion with regard to all dharmas, constantly complete in great compassion, constantly possessing the ten powers, constantly turning the wheel of the Dharma, constantly manifesting for beings the accomplishing of right awakening, constantly delighting in taming beings, the mind constantly in right recollection of the non-dual dharma, and, having finished teaching beings, constantly manifesting entering the nirvāṇa in which no basis remains.

Chengguan judges this gate to “make clear that the activity of mind within the body is constant, its function being unbroken.” The measure of the last phrase deserves notice: “having finished teaching sentient beings, constantly manifesting entering the nirvāṇa in which no basis remains” — even entering nirvāṇa stands in the ranks of the constant. So nirvāṇa is not the ending of the constant; it is one item of the constant. The text glosses its own reason: “because the realm of the buddhas is without bound.”

A misunderstanding must be cleared away: to suppose that after buddhahood a buddha’s practices are all finished. This gate says expressly that he constantly cultivates the perfections and constantly turns the wheel of the Dharma — buddhahood is not the terminus of practice; it is practice become constant. Brought home to the reader: the real work lies not in having done it, but in its becoming constant.

14. Expounding Measureless Gates of the Dharma: How Many Gates the Speaking Has

The fourteenth gate begins to answer the question about the voice. The text lists the gate of the realm of sentient beings, the gate of the conduct of sentient beings, the gate of the deeds and fruits of sentient beings, the gate of delivering beings, the gate of purifying beings, the gate of the practice of the bodhisattvas, the gate of the vows of the bodhisattvas, the gate of the kalpas of the forming and decay of worlds, the gate of the bodhisattvas’ purifying of buddha-lands with the deep mind, and the gate of the successive appearing of the buddhas of the three times, closing with the gate of the wisdom of all the buddhas.

The order of these ten gates is worth noticing: it begins from sentient beings, passes through the bodhisattvas, reaches the worlds and the buddhas, and ends by returning to the wisdom of a buddha. The ordering of the gates of the expounding of the Dharma is a road laid upward from where the hearer stands. Chengguan judges this gate to “make clear that by voice he sets forth in eloquence, and so also answers the question about eloquence at the Hall of Universal Light” — voice is eloquence, the two names being of narrower and wider compass while the drift of the sense is much the same.

A misunderstanding must be cleared away: to suppose that the many gates of the Buddha-dharma exist merely to cope with the mixture of capacities. Look closely at these ten gates and each of them genuinely has its own realm (the realm of sentient beings really is a realm; the kalpas of forming and decay really are kalpas); they are not provisional contrivances. Brought home to the reader: measureless gates of the Dharma does not mean saying one thing ten thousand times; it means that this world has ten thousand real entrances to begin with.

15. Doing the Deeds of a Buddha for Sentient Beings: Even Silence Counts

The fifteenth gate still answers the voice, and yet it stretches the compass of “speaking” wide open: manifesting a form-body and doing the deeds of a buddha, sending forth a subtle voice and doing the deeds of a buddha, having that which is received and doing the deeds of a buddha, having nothing that is received and doing the deeds of a buddha, taking earth, water, fire, and wind and doing the deeds of a buddha, taking names of every kind, taking the realms of the buddha-lands, adorning and purifying buddha-lands — and the last phrase is the strangest: “taking silence without words and doing the deeds of a buddha for sentient beings.”

Chengguan points out precisely here the difference between this gate and the one before: the earlier gate is the expounding of the Dharma by voice, while this gate “makes clear the expounding of the Dharma in every kind of way — that is, the six dusts, the four great elements, movement and gesture, all are able to set forth the Dharma and accomplish benefit, and there is none that is not a deed of a buddha; not voice alone.” He also explains the pair of receiving and not receiving: to receive offerings is to bring the giver’s perfection of giving to accomplishment, and not to receive them is to let others take the lesson of few desires — a pair of opposite courses of action, each with its own teaching.

A misunderstanding must be cleared away: to suppose that where there is no speaking there is no teaching. Brought home to the reader: the true sound of the Dharma is not confined to sound; earth, water, fire, and wind, a single gesture, and even silence without words are all speaking. If you do not hear it, it is usually not that nothing was said.

16. The Most Surpassing Dharmas: Wherein a Buddha Is Most Surpassing

The sixteenth gate begins to answer the question about wisdom. What its ten phrases list are not spiritual penetrations but movements of the mind: great vows firm and unbreakable, cultivating the bodhisattva practice to the end of the kalpas of the future without sloth or weariness, going to unspeakable worlds for the sake of taming one single being, contemplating with impartial great compassion the two kinds of beings, those who believe and those who slander, never losing the mind of awakening from the first giving rise to it until buddhahood, amassing merit and dedicating and directing it all to the nature of all-knowing wisdom, cultivating the three activities in the presence of the buddhas and practicing only what a buddha practices — and the last phrase, “reaching the ground of the ten powers.”

The most moving things in this gate are the third phrase and the fourth: for the sake of taming one single being, going to unspeakably unspeakable worlds; and toward those who believe him and those who slander him, contemplating everywhere with great compassion, impartially and without difference. What is called most surpassing is surpassing here, not in what can be done. Chengguan judges this gate to “set forth in general the wisdom of the provisional and the real, of cause and fruit, and so also to answer the question about the most surpassing at the Hall of Universal Light, since wisdom is the most surpassing,” and points out that its closing phrase, “abiding in the ground of the ten powers,” also answers the question about the ground of a buddha.

Brought home to the reader: if you would find in yourself one place that answers to a buddha, do not look for spiritual penetrations; look for these two phrases — willingness to walk a long road for one person, and willingness to have no second mind toward one who slanders you.

17. Abiding without Obstruction: The Ten Places One Can Abide In

The seventeenth gate still answers wisdom. Its ten phrases all close with “abiding without obstruction”: able to go to all worlds, able to abide in all worlds, able within all worlds to walk, stand, sit, and lie down, able within all worlds to expound the true Dharma, able within all worlds to abide in the palace of the Tuṣita heaven, able to enter all the three times of the Dharma realm, able to sit at all the seats of awakening of the Dharma realm, able thought after thought to contemplate the mental conduct of beings and to teach and tame them with the three kinds of mastery, able with a single body to abide in the presence of measureless buddhas and to benefit beings in all places, able to reveal the true Dharma spoken by measureless buddhas.

Chengguan points out in a single phrase why this gate hangs under wisdom: “it makes clear that wisdom is apart from obstruction; since what wisdom does is unobstructed, everything is unobstructed.” Unobstructedness is not a strength great enough to break through barriers; it is that wisdom is from the first apart from obstruction, so that there is no barrier to obstruct.

A misunderstanding must be cleared away: to read “without obstruction” as overcoming difficulties. Not one of the ten phrases of this gate speaks of overcoming; all of them speak of being of itself able to go and of itself able to abide. Brought home to the reader: in practice the real checkpoint has never been the wall outside, but one’s own conviction that there is a wall.

18. The Most Surpassing and Unsurpassed Adornments: Body, Speech, Mind, Light, Smile, Dharma-Body, Form, Family, and Great Kindness

The eighteenth gate is the last of the three that answer wisdom, and it is also the most sumptuous in language of any gate in the chapter. The ten adornments in order are: the adornment of body (the marks and the signs that accompany the form), the adornment of speech (the sixty kinds of tone, each tone with five hundred parts), the adornment of mind (the ten powers, the great samādhis, the eighteen exclusive dharmas), the adornment of light, the adornment of the manifesting of a smile, the adornment of dharma-body, the adornment of constant subtle light, the adornment of subtle form, the adornment of family, and the adornment of the merit of great kindness and great compassion.

Chengguan explains this gate as “the completing of benefit by wisdom: because within there is the adornment of wisdom, therefore without there are all the adornments” — every adornment outside is the overflow of the wisdom within. Upon the sixth, the adornment of dharma-body, he opens several layers: suchness come forth from its wrapping is the dharma-body of the nature of the Dharma; wisdom tallying with the Dharma realm is the dharma-body of wisdom; from “though present within the world, not mingled with the world” onward is the dharma-body of response and emanation; from “fully understanding the real nature of the world” onward is the dharma-body of merit; and “the path of speech cut off” is the dharma-body of space, and also the dharma-body of the real mark.

What may least be passed over is the tenth — the adornment of the merit of great kindness and great compassion, which the text closes with “the foremost field of merit, the unsurpassed receiver of offerings.” Nine adornments are spoken, and at the last the foot comes down upon being able to receive the offerings of others and thereby make them meritorious. Chengguan puts it through to the bone: “being the foremost field, among the receivers of gifts there is none above him.” The end of adornment is not to be good to look at; it is to be able to catch and hold the minds of sentient beings.

19. The Dharmas of Mastery: The Function of the Ten Kinds of Mastery

The nineteenth gate begins to answer the question about mastery, and eight gates run on together — the largest group in the chapter. The ten kinds of mastery of this gate are, in order: mastery with regard to all dharmas (clearly penetrating the bodies of phrases and bodies of syllables, eloquence unobstructed), teaching without missing the time, causing worlds to quake in six ways without harming a single being, manifesting within a single thought the adornments of all worlds, remaining in the world and extending the lifespan for unspeakable kalpas for the sake of one being, going everywhere to all the places in which the tathāgatas walk, accomplishing perfect awakening thought after thought and yet neither already awakened nor about to awaken, the six faculties doing one another’s deeds of a buddha, the pores containing all sentient beings, and manifesting within a single thought buddhas as many as the dust motes.

Chengguan judges these ten to be “wholly the same as the ten kinds of mastery of the eighth ground, only deeper and broader and not in the same order,” and allots them one by one to mastery of the Dharma, of mind, of resolute understanding, of wealth, of life, of what one wishes, of wisdom, of activity, of birth, and of vow. This is an important cross-reading: the eighth of the ten grounds, in the position of the cause, already has these ten names, and the position of the fruit says them over again, the difference lying in depth and breadth.

A misunderstanding must be cleared away: the third phrase says that he can make the worlds quake and yet “has never harmed a single sentient being, and the sentient beings within them neither feel it nor know it” — mastery is not doing as one pleases; it is moving without disturbing. On the eighth phrase, the six faculties doing one another’s work, Chengguan adds a further remark: “yet this is no altering or turning about; not one faculty is changed, since it is originally complete.” It is not that the eye is made into an ear; it is complete so from the first. Brought home to the reader: mastery is mastery in that it costs no effort, and also in that it injures no one.

20. The Perfect Dharmas of a Buddha: Perfection Added on Top of Mastery

The twentieth gate still answers mastery. Eleven phrases run through in one breath: every pure mark complete with a hundred merits, accomplishing all the dharmas of a buddha, all roots of good, all merits, able to teach all beings, able to be a lord upon whom beings rely, accomplishing pure buddha-lands, accomplishing the wisdom of all-knowing wisdom, accomplishing a form-body with marks and signs so that those who see it obtain benefit, complete in the impartial true Dharma of the buddhas, and, the deeds of a buddha being done, without exception manifesting entering nirvāṇa.

Since the gate before has already spoken of the ten kinds of mastery, why speak of perfection as well? Chengguan gives the reason: “that is, the previous ten kinds of mastery the eighth ground may also have, and so the ten kinds of perfection of the Tathāgata are set forth. Again, since there is no single dharma with regard to which there is not mastery, it is therefore called perfection.” A bodhisattva of the eighth ground may already have those ten kinds of mastery, and so a further gate must be raised to set forth what is not held in common in the position of the fruit; and what is called perfection has for its sense that there is no single dharma with regard to which there is not mastery.

A misunderstanding must be cleared away: perfection is not a matter of making up the numbers. The last phrase — “the deeds of a buddha being done, without exception manifesting entering nirvāṇa” — shows that the mark of perfection falls upon the willingness to close, not upon endless unfolding. Brought home to the reader: having finished, to be willing to rest is also a portion of perfection.

21. Skillfulness in Means: Knowing Its Emptiness and Yet Not Abandoning the Speaking

The twenty-first gate still answers mastery, and it is the densest gate of the chapter in doctrine. The ten kinds of skillfulness in means all have one and the same structure: knowing that dharmas are apart from frivolous talk and yet able to reveal the roots of good; knowing that all dharmas are without anything seen, that they do not know one another, that they are without bond and without release, without anything accomplished, and yet reaching mastery and the far shore and knowing them truly and without difference; being forever apart from all marks with a mind dwelling nowhere and yet able to know them all without confusion or error; not dwelling in the three times and yet able to expound the appearing of the buddhas of the three times; the three activities constructing nothing and yet becoming a treasury of the multitude of dharmas; knowing that all dharmas cannot be seen, are not one and not different, and yet not running counter to the dharmas of the world; within a single time knowing all times and yet manifesting day and night, kalpas and years; always abiding in the Dharma realm and yet accomplishing the fearlessnesses and the ten eloquences; knowing that all dharmas are from the first without names and yet making utterances of every kind in accord with worldly convention; knowing that all dharmas are in their own nature quiescent, not form, not feeling, not perception, not formations, not consciousness, and yet not breaking down any of the dharmas.

Chengguan sums it up in a phrase: “that is, mastery with regard to the dharmas, since the provisional and the real and the rest are all unobstructed” — skillfulness is skillful in that neither end, the real or the provisional, is lost. And upon the eighth, “good in the beginning, the middle, and the end,” he cites the three goods of the Yogācārabhūmi by way of explanation: good in the beginning is that gladness arises at the time of hearing; good in the middle is that at the time of cultivating one is far from the two extremes and walks by the Middle Way; good in the end is being ultimately apart from defilement.

A misunderstanding must be cleared away: to suppose that to expound the Dharma after knowing emptiness is a step backward, a concession. The sentence-form of the text says exactly the opposite — every phrase first establishes its emptiness and then raises its function; the function does not retreat out of emptiness, the function grows out of emptiness. Brought home to the reader: only one who has truly let go can say anything that moves; one who is still holding on says everything on his own behalf.

22. The Ten Vast Deeds of a Buddha: Every Step of a Life Is a Deed of a Buddha

The twenty-second gate still answers mastery, and in length it is the greatest in the chapter. The text takes as its ten the taking of birth in Tuṣita, the descending in spirit into the mother’s womb, dwelling in the womb and being born and living in the palace, forsaking the palace and leaving the household life, accomplishing right awakening beneath the tree, turning the wheel of the Dharma that does not turn back, entering the royal capitals and cities, dwelling in the araṇya, bringing forth the treasury of pure roots of good, and entering nirvāṇa — precisely the one life of the eight aspects of the accomplishing of the path, and yet every step of it is marked as a “vast deed of a buddha.”

To see the intent of this gate clearly one must catch the qualification at the head of the text: these ten matters “none of the gods and humans of all the worlds can know,” nor can the śrāvakas and pratyekabuddhas, “save only by the majestic spiritual power of the Tathāgata.” So this life, which to onlookers is a biography, is here declared to be not a career but ten occasions of expounding the Dharma. Chengguan explains this gate as “making clear the mastery of spiritual power,” and says that “within the eight aspects and the rest there is in every case a great function, since the subtle and the coarse contain one another. By this beings are gathered in, and hence they are called the deeds of a buddha.”

Three places in it are especially worth turning over. First, the section on dwelling in the womb says that “the Tathāgata at that time, while within the mother’s womb,” already manifests being newly born, being a boy, being within the palace, leaving the household life, accomplishing perfect awakening, turning the wheel of the Dharma, and entering parinirvāṇa — the whole course of a life is already manifested within the womb, which shows that the sequence is laid out for those who watch. Second, the section on entering the royal capitals and cities writes that when he enters the city gate “the blind gain sight, the deaf gain hearing, the deranged regain their own minds, the naked gain clothing” — the deeds of a buddha at their most solid are that a person’s suffering is here and now undone. Third, the section on nirvāṇa writes that after the Buddha’s passing his body is crushed into relics, stūpas are raised, and those who see them are made mindful of the Buddha, the Dharma, and the Saṅgha, and the last sentence says that the buddhas, “though they have already entered parinirvāṇa, are still for sentient beings an inconceivable pure field of merit” — even his going is one occasion of the deeds of a buddha.

Brought home to the reader: this gate thoroughly alters the definition of “the deeds of a buddha.” It is not that a buddha performs religious services; it is that every step of a buddha’s life is teaching. And the one step the reader can learn is the step taken at the city gate — that wherever one arrives, someone’s suffering is one measure less.

23. The Dharmas of Mastery in the Practice without Duality: Once Said, It Is Not Altered

The twenty-third gate still answers mastery. Its ten phrases all close with “decided and without duality”: skillfully proclaiming the words of the prediction, decided and without duality; according with the thoughts of beings and fulfilling their intent, decided and without duality; awakening before them to all dharmas and expounding the meaning, decided and without duality; complete in the wisdom of the buddhas of the three times, decided and without duality; knowing that all the kṣaṇas of the three times are one kṣaṇa; knowing that all the buddha-lands of the three times enter one buddha-land; knowing that all the speech of the buddhas of the three times is the speech of one buddha; knowing that the buddhas and the beings they deliver are of an impartial substance and nature; knowing that the dharmas of the world and the dharmas of the buddhas are without difference in nature; knowing that all the roots of good of the buddhas of the three times are one and the same root of good.

Chengguan takes “without duality” and “mastery” apart in explaining: “in matters they are clear and searching, decided and without doubt, and hence it says without duality; not fearing the objections of others is called mastery.” Without duality is that one has no doubt oneself; mastery is that one does not fear being questioned. He further divides the ten phrases: the first four may be known as they stand; the next three run through the two senses of ‘melting marks by principle’ and ‘phenomena and phenomena entering one another’; the next two are of principle alone; and the last has the three senses of sameness of nature and cultivation, mutual dedication, and the mutual play of host and guest.

A misunderstanding must be cleared away: the first four phrases speak of the non-duality of word and deed (what is said is surely done, and the answer fits the occasion), while the latter six speak of a kṣaṇa being one kṣaṇa and buddha-lands entering buddha-lands — seemingly two different matters. In truth they are one matter: because the three times have from the first no two substances, what is said and what is done are likewise not two. Brought home to the reader: word and deed come apart because the moment of speaking and the moment of doing are, in your mind, two different worlds.

24. The Ten Abidings · Abiding in All Dharmas: Where a Buddha’s Mind Comes to Rest

The twenty-fourth gate still answers mastery. Its ten phrases all begin with “abiding”: abiding in awakening to the whole Dharma realm, abiding in the speech of great compassion, abiding in the original great vows, abiding in not forsaking the taming of beings, abiding in the dharma without any nature of its own, abiding in impartial benefit, abiding in the dharma of never forgetting, abiding in a mind without obstruction, abiding in a mind constantly in right concentration, abiding in entering impartially into all dharmas without running counter to the mark of the real limit.

It is most interesting read alongside the first gate, “the measureless abidings”: there it was the general heading, here the particular listing; there it answered the lands, here it answers mastery. Chengguan explains this gate as “making clear the mastery of samādhi, and so also answering the question about samādhi at the Hall of Universal Light. There is nothing in which the Tathāgata abides that is not samādhi, and hence he abides everywhere in all” — so the “abiding” of this gate is concentration: every abiding of a buddha is a samādhi.

A misunderstanding must be cleared away: to suppose that to abide is to be motionless. Look closely and among the ten abidings are “abiding in not forsaking the taming of sentient beings” and “abiding in impartial benefit” — both of these are motion. So to abide is not to come to a stop; it is that the mind has a settled place while nothing is left undone. Brought home to the reader: the evidence of concentration is not how long one can sit, but that while acting the mind is still in that place.

25. Knowing All Dharmas Exhaustively with Nothing Left Over: Knowing until Nothing Remains

The twenty-fifth gate still answers mastery. Eleven phrases push outward one after another: knowing all the dharmas of past, future, and present exhaustively with nothing left over; knowing all the dharmas of speech, all the ways of the world, the minds of all beings, the higher, middling, and lower stations of the roots of good of all bodhisattvas, the perfect wisdom of all buddhas and their roots of good neither increasing nor decreasing, that all dharmas arise from causes and conditions, all the kinds of worlds — and the last phrase is the deepest: “knowing within the whole Dharma realm the differentiated matters of every kind, like the net of Indra, exhaustively with nothing left over.”

Chengguan judges this gate to “make clear the mastery of the ten powers,” saying that “the wisdom of the ten powers illumines its objects without remainder.” What deserves weight is the closing phrase: the net of Indra is the jeweled net of Śakra, lord of the gods, its pearls reflecting one another, image containing image. The first ten phrases exhaust the objects already known; the last says that even the mutual reflecting that is layer upon layer without exhausting is known exhaustively with nothing left over — this pushes “exhaustively” all the way onto the inexhaustible.

A misunderstanding must be cleared away: to suppose that “knowing exhaustively” means completeness of information. The text says expressly, “knowing that all dharmas arise from causes and conditions, exhaustively with nothing left over” — what is known is dependent arising, not an inventory of items. Brought home to the reader: to know exhaustively in truth is not to remember everything, but to see through where everything comes from.

26. The Listing of the Names of the Ten Powers and the Nārāyaṇa Banner: One Heading, One Explaining, Making One Gate

The two stretches of scripture that are the twenty-sixth and the twenty-seventh the ancient worthies judge to be one gate. The text first lists the names of the ten powers — vast power, highest power, measureless power, power of great majestic virtue, power hard to obtain, power that does not turn back, firm power, power that cannot be broken down, power inconceivable to all the worlds, power that no sentient being can move — and thereupon explains them with the ten segments of “the ten kinds of dharma of the valor of the great Nārāyaṇa banner”; and it closes with “these dharmas of the valor of the great Nārāyaṇa banner of all the buddhas are measureless and boundless.” Chengguan outlines it in just this way: “within the text there are likewise three: first the heading, next the raising and explaining from ‘which are they’ onward, third the conclusion.”

What is the relation between the ten powers and the Nārāyaṇa banner? Chengguan says: “the ten powers are the particular names, and the great Nārāyaṇa and the rest are the general appellation.” The ten powers are ten names; the Nārāyaṇa banner is the general appellation. As for the allotment, he first records the saying of the ancient worthies — allotting the ten powers of the heading, in due order, to the ten segments below — and then at once points out its defect: this would “make one gate of the particular fail to gather in the preceding ten and fail to make a hundred gates, and would also leave the remaining gates without the sense of vastness”; and he gives an allotment in reverse order of his own (the first segment allotted to the power that cannot be moved, the second to the inconceivable, the third to the unbreakable, and so on). Both sayings are recorded together, and no judgment is passed.

Brought home to the reader: here is a demonstration of how to read. The allotment of one set of names to another may have more than one solution, and the ancient worthies do not conceal their differences; what matters is not who allotted them rightly, but seeing clearly that heading and explaining are one thing and may not be pulled apart into two gates.

27. The Ten Segments of the Nārāyaṇa Banner: Wherein the Power of Valor Is Actually Valorous

The ten segments of the dharmas of valor are, in order: the body that cannot be broken and the life that cannot be cut off; holding the worlds within a single pore to the end of the kalpas of the future; taking within a single thought unspeakable steps while the mind is always in concentration; having once sat down and eaten, sitting cross-legged through the kalpas of the prior and later limits; within a single body manifesting numberless heads and tongues and turning the wheel of the Dharma without exhausting; the breast adorned with the mark of virtue, subduing the demons unmoved; having an unobstructed voice that pervades the ten directions with nothing able to block it; the mind without obstruction, of one and the same substance and nature; one and the same dharma-body, listed as twenty-five bodies; awakening equally and cultivating equally all the dharmas of the buddhas.

Of the ten segments, three especially call for an eye. First, the first segment says that adamantine masses like Sumeru fall all at once over the three-thousandfold world-system and yet of the Buddha “not so much as a single hair is shaken,” and its last sentence turns to sentient beings: “if there are sentient beings who are guarded by the Buddha and who are sent by the Buddha, even they cannot be harmed — how much less the body of the Tathāgata!” The evidence of unbreakable power falls upon the person who is guarded. Second, the second segment takes space for its simile: “it is as when space universally holds all the worlds within the whole Dharma realm and yet is not wearied” — to hold without being wearied is because there was never any standing over against what is held. Chengguan says upon this, “because, though he holds many great mountains, body and mind suffer no weariness or injury.” Third, the ninth segment lists twenty-five bodies, and Chengguan judges of them: “the ten bodies in perfect fusion are the body of one and the same Dharma realm, and cannot be allotted to the reward and emanation bodies, and hence it says highest and most subtly secret” — these twenty-five names are not twenty-five kinds of body; they are twenty-five faces of one and the same dharma-body.

A misunderstanding must be cleared away: to read these ten segments as the limits of a buddha’s physical strength. The text supplies its own line of defense — the third segment says “his mind is always in concentration without being scattered,” and the eighth says “the mind without obstruction … fully understanding that the marks of the realms are empty and still, and not giving rise to false imagining.” The substance of the power of valor is concentration and quiescent emptiness, not force. Brought home to the reader: what truly cannot be broken has never been hardness; it is not standing over against.

28. The Decided Dharmas: The Ten Matters That Are Necessarily So

The twenty-eighth gate begins to answer the question about unobstructedness. Its ten phrases have the word “decided” for their spine: decidedly descending to be born when the Tuṣita lifespan is exhausted, decidedly manifesting the taking of birth and dwelling in the womb ten months, decidedly wearying of the worldly and delighting in leaving the household life, decidedly sitting beneath the tree of awakening and accomplishing perfect awakening, decidedly awakening to all dharmas within a single thought, decidedly able to turn the subtle wheel of the Dharma at the fitting time, decidedly able according to the roots of good planted to expound the Dharma at the fitting time and confer the prediction, decidedly able to do the deeds of a buddha at the fitting time, decidedly able to confer the prediction upon bodhisattvas already brought to accomplishment, decidedly able within a single thought to answer everywhere all that beings ask.

Chengguan sets an important limit under this gate: “first, it makes clear that what is done is decided and nothing can obstruct it; this is spoken of one class of worlds, and hence it says decided, while in worlds of a different class it is not necessarily so. Again, it is spoken in terms of what a buddha is decidedly able to do, and hence it says decided.” What is called decided is, first, said of worlds of one and the same class, and second, said of what a buddha is surely able to do; it is not that the buddhas of all the worlds of the ten directions must walk this same course.

This is the gate of the chapter most easily read to death, and the ancient worthies loosen the knot for the reader in advance. Brought home to the reader: the eight aspects are a decided pattern, not a decided lock. Whoever sees one pattern and supposes it must be so has usually read what fits the occasion as what must be.

29. The Swift Dharmas: The Ten Benefits Swiftly Obtained by One Who Sees a Buddha

The twenty-ninth gate still answers unobstructedness. Eight of its ten phrases take the form “whoever sees them swiftly …,” while the sixth runs “if one who has already given rise to the mind of awakening sees them” and the seventh “if one who has not yet entered the right station sees them”: swiftly becoming far removed from all evil destinies, swiftly fulfilling surpassing merit, swiftly able to accomplish vast roots of good, swiftly gaining birth in the pure and subtle heavens, swiftly able to cut off all doubts, one who has given rise to the mind swiftly accomplishing vast faith and understanding never to turn back while one who has not yet given rise to it swiftly gives rise to the mind of awakening, one who has not yet entered the right station swiftly entering it, swiftly able to purify all the faculties worldly and world-transcending, swiftly obtaining the extinguishing of all obstructions, swiftly able to obtain fearless eloquence.

Chengguan explains this gate as “making clear the making of others unobstructed. As with the wish-fulfilling jewel, to see it is swiftly to obtain the benefit; but the thin in merit do not behold it,” and he divides the ten phrases into five pairs: leaving the evil destinies and fulfilling surpassing virtue; accomplishing the cause of good and drawing the fruit of joy; cutting off doubt and fulfilling the great mind; first entering the position and finally becoming pure; purifying the two obstructions and being complete in the four eloquences.

A misunderstanding must be cleared away: to suppose that “seeing” is seeing with the eyes. Read this gate against the eleventh, “single-mindedly hold him in recollection, and he appears before him,” and the point is plain: the seeing is what the mind touches, not necessarily a form standing before the eye. And the ancient worthies add a further phrase, “the thin in merit do not behold it”: the wish-fulfilling jewel is right there, and one thin in merit does not see it though it stand before him. Brought home to the reader: it is not that a buddha is hard to see; it is that the condition of seeing lies on one’s own side.

30. The Pure Dharmas That Ought Always to Be Held in Recollection: The Ten Matters a Bodhisattva Should Keep in Mind

The thirtieth gate is the last of the three that answer unobstructedness, and it is the only gate in the chapter that plainly speaks to bodhisattvas: the causes and conditions of the buddhas in the past, their pure and surpassing practice, their fulfilling of the perfections, their accomplishing of the great vows, their amassing of roots of good, their completing of pure conduct, their accomplishing of right awakening before them, their measureless form-bodies, their measureless spiritual penetrations, and their ten powers and fearlessnesses — these ten “all bodhisattvas ought always to hold in recollection.”

Chengguan explains this gate as “raising up the twofold unobstructedness of a buddha, and exhorting beings to hold it in recollection and uphold it” — to raise up the unobstructedness of a buddha is done in order to exhort people to recollect and uphold it.

A misunderstanding must be cleared away: to suppose that recollection is a kind of fond remembering. Look closely at the order of the ten matters: it begins from the buddhas’ causes and conditions in the past, passes through surpassing practice, the perfections, the great vows, roots of good, and pure conduct, and only then reaches the accomplishing of right awakening and the form-body, spiritual penetrations, and ten powers — the first six are all matters of the position of the cause. So what is recollected is not a buddha’s fruit but how a buddha came to be. Brought home to the reader: to be mindful of a buddha and be mindful only of his light and his marks is to be mindful of a result; to take in as well how he first made his vow and how he amassed his roots of good is the recollection this gate speaks of.

31. The Abidings of All-Knowing Wisdom: Knowing Sentient Beings Entirely within a Single Thought

The thirty-first gate begins to answer the question about liberation, and is the first of the last three. Its ten phrases all begin with “within a single thought”: knowing entirely the minds and mental conduct of all the beings of the three times; knowing entirely the deeds they have amassed and the fruits of those deeds; knowing entirely what is fitting for them and teaching and taming them with the three wheels; knowing exhaustively all the marks of their minds and manifesting everywhere the arising of a buddha; manifesting the expounding of the Dharma everywhere according to their wishes and understandings; knowing what their minds delight in and manifesting spiritual power for them; pervading all places, manifesting his arising and expounding that the body of a buddha is not to be grasped; reaching everywhere every place of the Dharma realm and every destiny of every being; going and responding wherever there are those who hold him in recollection; knowing entirely their understandings and wishes and manifesting measureless forms for them.

Chengguan judges this gate to “make clear liberation from the obstruction to wisdom. Wisdom rests upon phenomena and principle, and hence it is called abiding. Because he is apart from the obstruction, he is able to know all” — so the “abiding” of this gate is not an abiding that does not move; it is wisdom resting upon phenomena and principle, and it is because the obstruction to wisdom is left behind that all can be known.

Among the ten phrases the seventh is especially to the point: he manifests his arising everywhere, and immediately there follows “and expounds for them that the body of a buddha is not to be grasped or clung to.” He has just manifested a body, and at once he says that this body is not to be grasped — manifesting and not grasping at one and the same time: this is liberation. Brought home to the reader: whoever sees a mark and grasps that mark is still obstructed, even with a buddha standing before him.

32. The Samādhis of a Buddha: Always in Right Concentration and Yet Pervading All Places

The thirty-second gate still answers liberation. Its ten phrases share one sentence-form, six of them running “always in right concentration, within a single thought pervading all places” and four (the third, eighth, ninth, and tenth) running “always abiding in right concentration, within a single thought pervading all places,” after which each says what is done — expounding the subtle Dharma at length, expounding the limit in which there is no self, entering the three times everywhere, entering the vast buddha-lands of the ten directions everywhere, manifesting measureless buddha-bodies everywhere, manifesting body, speech, and mind according to the understandings of the mind, expounding the true limit in which all dharmas are apart from desire, expounding the nature of dependent origination, manifesting vast adornments worldly and world-transcending, and causing beings to penetrate the dharmas of a buddha and measureless liberations and ultimately to reach the unsurpassed far shore.

Chengguan explains this gate as “making clear liberation from the obstruction to concentration; because he is apart from the obstruction, the function is broad and measureless and the substance deep and inconceivable,” and points out that in these ten “each first makes clear the being in concentration, and afterward the pervading function within a single thought” — every phrase has the first half in concentration and the second half raising its function.

A misunderstanding must be cleared away: to suppose that entering concentration and exercising a function are two stretches of time. The sentence-form of this gate has already written the answer into its structure: it is not that one is first in concentration and then comes out of it to act; it is that always within concentration the function pervades all places. Brought home to the reader: the mark of work become continuous is not how long one can stay in, but that in the midst of action concentration has not been left.

33. Unobstructed Liberation: Within a Single Dust Mote All Is Manifested

The last gate of the chapter still answers liberation. Its ten phrases all run “able within a single mote to manifest …”: manifesting unspeakably unspeakable buddhas arising in the world, buddhas turning the pure wheel of the Dharma, beings receiving deliverance and being tamed, buddha-lands, bodhisattvas receiving the prediction, all the buddhas gone, come, and now, all the kinds of worlds gone, come, and now, all the spiritual penetrations gone, come, and now, all the sentient beings gone, come, and now, and all the deeds of a buddha gone, come, and now.

Chengguan explains this gate as “making clear the wisdom of liberation in the function of activity,” and cites the words of a treatise in evidence: “bodhisattvas have an inconceivable liberation, and the buddhas have an unobstructed liberation: what they do is without obstruction, since they are freed from all fettering and hindrance, and therefore each of them, within a single mote, all at once performs the subtle function.” The liberation of a bodhisattva is still named inconceivable, while the liberation of the buddhas is named unobstructed; the dividing line lies in “what they do is without obstruction.”

That the chapter closes with this gate is by design. The last of the ten questions raised at the opening was liberation, and at the close it is liberation that is answered; and what is answered is not a leaving of anything behind, but the ability within a single dust mote to manifest all of the three times. Chengguan further notices at the end of the chapter that here “the text has little of a conclusion, as though the scripture had come and not been finished” — this chapter has no closing verses of the usual kind, and he judges it to be “perhaps to show that the virtues of a buddha have no exhausting.”

Brought home to the reader: having read the thirty-three gates, if one asks what a buddha’s liberation finally is, the answer of this gate is that one need not go elsewhere — within a single dust mote the three times are manifested entire. What is called the inconceivable is not somewhere far off.

Lineage

The placement of this chapter hangs upon a question that an ancient worthy long ago set. Zhiyan asks himself, in the Ten Mysterious Gates: since the Chapter on the Inconceivable Dharmas of the Buddhas and its like set forth the fruit-virtues, why may they be spoken within an assembly of the gate of the cause? He answers himself: though these are fruit-virtues, they are ‘a fruit set forth in relation to conditions,’ not the fruit of ultimate perfect quiescence, and therefore they may be spoken in one and the same assembly with the cause. That question and answer set this chapter in the position of speaking the fruit-virtues within an assembly of the cause: what is spoken is a fruit set forth to fit the occasion, not the fruit of ultimate perfect quiescence — and here lies the ground on which this chapter may be spoken in the return to the Hall of Universal Light.

Why do the thirty-two gates come to bear the name “inconceivable”? Two houses of the ancient worthies say things that agree in sense and differ in words. Chengguan says that this chapter “sets forth thirty-two gates in brief, and each gate is complete with ten, making three hundred and twenty virtues, so as to show that there is no exhausting,” and gathers it up at the end of the chapter in a single sentence: “since following any one gate all ten questions are answered, there is containing and gathering in, and it is therefore named the inconceivable.” Li Tongxuan says it by way of the net of the god, calling these thirty-two gates “the gate of the net of Indra — measureless, universally pervading, unobstructed, of the whole and the part, of sameness and difference, of forming and decay, and masterly,” and arrives at the same number of three hundred and twenty. The former says it from the mutual containing of gate within gate, the latter by the names of the six marks and the net of the god — the two houses are recorded together, and no judgment is passed between them. And the names of the six marks (whole and part, sameness and difference, forming and decay) come from the fourth great vow of the first ground in the Chapter on the Ten Grounds; the text of this chapter does not itself raise those names, and it is the ancient worthies who read the one by the other — a lineage of reading, and it is recorded as such.

As to the explanation of the name, the three houses each make a track of their own. Fazang says, “the dharmas of the fruit of the Tathāgata far transcend speech and thought, and hence the name,” and Chengguan takes it up as “the fruit-dharmas of the Tathāgata far transcend speech and thought, and hence the name” — the two masters alike establish the sense upon the failure of speech and thought to reach. Li Tongxuan opens another road: “the thought of feeling and consciousness cannot reach it, and hence ‘not thought’ … when consciousness ceases and feeling is dark, right wisdom appears before one, and this is named the inconceivable” — establishing the sense by distinguishing consciousness from wisdom. Of one and the same chapter title, the one takes the transcending of speech by what is expressed, the other the turning of consciousness into wisdom in what knows; both stand, and no judgment is passed.

The joining of this chapter with what comes before and after has its express text as well. Chengguan judges the five chapters here as one group: this chapter sets forth in general the substance and function of the virtues of a buddha, the Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata and the Chapter on the Merit of the Light of the Secondary Signs set forth in particular the marks and the signs of those surpassing virtues, and the last two chapters set forth in particular the benefit of their function; and he says at the end of the chapter, “the Ocean of Marks and the rest still answer the earlier questions” — the unfinished momentum of this chapter runs straight into the chapters that follow. And the ten dharmas of mastery of this chapter the ancient worthies judge to be “wholly the same as the ten kinds of mastery of the eighth ground, only deeper and broader and not in the same order” — the eighth of the ten grounds, in the position of the cause, already lists these ten names, and the position of the fruit lists them over again, differing only in depth and breadth. Only when the two places are read together do the words “deeper and broader” come to rest upon something solid.

As for the lineage of this chapter within the treatises, what must be recorded is its absence, as the facts stand: Vasubandhu’s Shidi jing lun explains only the Chapter on the Ten Grounds and has no bearing upon this chapter; Fazang’s Huayan jing zhigui, the Cheng weishi lun, and the Mahāyānasaṃgraha have no text citing this chapter; and the relevant hits in the Huayan yisheng jiaoyi fenqi zhang all belong to Taishō records of variant witnesses, not doctrinal citations from Xianshou’s own text. A zero-hit is likewise an honest result — the lineage of this chapter lies chiefly within the doctrinal classification and the commentaries of the Huayan house itself, and not upon the axis of the treatises.

考據Apparatus

本品為第七會（重會普光明殿）果德一段之首：前品〈諸菩薩住處品〉因終，此品果始。諸菩薩心念十問（國土·本願·種性·出現·身·音聲·智慧·自在·無礙·解脫），世尊三業加持青蓮華藏菩薩，青蓮華藏承佛神力告蓮華藏菩薩，以總標「無量住」一段統攝，下開三十二門，門門大抵各具十句（澄觀判『門門各具十句』而底本有九句十一句者），古德判為三百二十德。澄觀、法藏皆判此品——澄觀「如來果法逈超言慮，故以為名」（法藏作「如來果之法」〔T35n1733 0391c26〕）〔T35n1735 0861a10〕；智儼《十玄門》設問答明本品雖說果德而得於因會說者，「對緣以辨果。非是究竟圓寂之果」〔T45n1868 0514b10〕——本品之判教定位由此而立。

一、科判定位

科判系統	此品之位
底本 T279 三十九品	品三十三佛不思議法品（第七會重會普光明殿 · 卷四十六–四十七〔T10n0279 0246b18–0251b〕；卷界〔卷47〕在第二十一門後·「十種廣大佛事」門起）
澄觀《華嚴經疏》	疏卷四十六–四十八〔T35n1735 0861a03 起–0865b06 訖〕；開章四門：來意·釋名·宗趣·正釋文；正釋文分四：一請分·二加分·三證分·四說分〔0861b21–22〕
法藏《探玄記》（六十華嚴疏）	佛不思議法品第二十八〔T35n1733 0391c25 起〕；四門：釋名·來意（遠·次·近三重）·宗趣（四門）·顯不思議
李通玄《新華嚴經論》	佛不思議法品第三十三〔T36n1739 0931c19 起〕；四門：釋品名目·釋品來意·釋能說法主·隨文釋義；長科三十五段（前三段問·加·獲益，後三十二段答）〔0932a19–21〕
世親《十地經論》	〔查無〕——`佛不思議法` 於 T26n1522 零命中；該論唯釋十地品，與本品無涉

來意——澄觀分通別二重：

「初明來意，先通、後別。通則此下五品，為答第二會初如來地等二十句問故。」〔T35n1735 0861a04–05〕

「別明此品，則前品因終、此品果始，故次來也。」〔T35n1735 0861a09–10〕

既是遠答第二會之問，何以此處更有請問？澄觀答：

「若答前問，何以重請？由因果隔絕，念法希聞，因德尚深，果必玄妙，故念請耳。」〔T35n1735 0861a07–09〕

法藏於六十本疏中設同一問而三答：

「問：若遠答前問，何故此更有請耶？釋：以相去遠，故更發起也。若爾，前諸品何不爾耶？釋：以前諸品同是因位，今辨果法，隔位故也。又釋：此是念法悕說，非是別請。」〔T35n1733 0391c28–0392a03〕

正釋文之四分——澄觀：「今初，分四：一請分、二加分、三證分、四說分。」〔T35n1735 0861b21–22〕請分中「先明請人、後「諸佛」下正顯所念十法」〔0861b22–23〕；加分「中三：初加因，神知機故。次「則以」下顯加相，三業加故……後「令青蓮華」下加所為」〔0861c08–11〕；證分「十句，初四自利、次三利他，上皆自分；後「於一念」下三句勝進」〔0861c19–20〕；說分「先承力總告」〔0861c21〕，「後「佛子諸佛」下正顯佛德」〔0861c23〕。

三十二門與十問之配屬（澄觀·說分科）：

「今謂三十二門如次答前十問，而門門皆含答十，欲顯佛德一具一切故，亦顯所問能包含故。」〔T35n1735 0862a02–04〕

「文分為十：初二門答國土問；第二「念念出生」下二門答本願問；第三「不思議境」下二門答種性問；第四「普入」下二門答出現問；第五「離過清淨」下五門答身問；第六「演說」下二門答音聲問；第七「最勝」下三門答智慧問；第八「自在」下八門答自在問；第九「決定」下三門答無礙問；第十「一切智住」下三門答解脫問。」〔T35n1735 0862a06–13〕

十組合計二加二加二加二加五加二加三加八加三加三，正得三十二門。其第八組八門之末一門，澄觀判「第八廣大力者，明神力自在」〔T35n1735 0864b17〕，且「文中亦三：初標、次「何者」下徵釋、三結」〔T35n1735 0864b17–19〕——即經文「有十種力」〔T10n0279 0248c17〕之十名為標、「十種大那羅延幢勇健法」〔T10n0279 0248c20〕之十段為徵釋、「此一切諸佛大那羅延幢勇健法無量無邊」〔T10n0279 0250b20〕為結，三節同屬一門。此為門數對帳之關節：若依經文「有十種力」與「十種大那羅延幢勇健法」〔T10n0279 0248c20〕分列而數，得三十三段；依澄觀標釋結三節同屬一門之科，正合三十二之數。

澄觀又於品末自陳本品收束之異：

「然文少結束，似經來未盡，或顯佛德無盡故。相海等，猶答前問故。」〔T35n1735 0865a27–29〕

二、術語

漢	古德傳梵（音寫）	所徵	精義
無量住	〔從闕·古德未傳音寫〕	本品「諸佛世尊有無量住，所謂：常住大悲」〔T10n0279 0242a22〕〔T10n0279 0242〕	諸佛所安住之處。澄觀判此為初門，「初門明其常住法門」〔T35n1735 0862a16〕，與次門「遍住法界」相對
念念出生智	〔從闕〕	本品「諸佛世尊有十種念念出生智」〔T10n0279 0242b13〕〔T10n0279 0242〕	一念中出生八相之智。澄觀：「然願以後得智為體，從其願智生八相等，非生智也」〔T35n1735 0862b11〕
不失時	〔從闕〕	本品「諸佛世尊有十種不失時」〔T10n0279 0242b29〕〔T10n0279 0242〕	化度應機不失其時。澄觀：「行止在緣，根熟化現、未熟便捨，非願不周，若機熟失時便違本願」〔T35n1735 0862b16–18〕
三種自在	〔從闕〕	本品「一切諸佛皆悉具足三種自在，普化眾生」〔T10n0279 0243a06〕〔T10n0279 0243〕	澄觀：「別中云三種自在者，即三業化也」〔T35n1735 0862c06〕——身語意三業之化用
句身·味身	〔從闕〕	本品「明達種種句身、味身」〔T10n0279 0245a08〕〔T10n0279 0245〕	說法所依之名句文之聚；句身為義之所依，味身為文之所依
六十種音	〔從闕〕	本品「皆悉具足六十種音，一一音有五百分」〔T10n0279 0244b23〕〔T10n0279 0244〕	佛語莊嚴之數量體；澄觀判此為第二最勝無上語莊嚴
那羅延幢	〔從闕·音寫即古傳〕	本品「諸佛世尊有十種大那羅延幢勇健法」〔T10n0279 0248c20〕〔T10n0279 0248〕	力士之名為喻，表堅固不可壞之力。澄觀：「十力是別名，大那羅延等是總稱故」〔T35n1735 0864b19〕
廣大佛事	〔從闕〕	本品「諸佛世尊有十種廣大佛事」〔T10n0279 0246b18〕〔T10n0279 0246〕	八相示現等之大用。澄觀：「謂八相等中皆有大用，微細相容故。以此攝物，故名佛事」〔T35n1735 0863c20〕
阿蘭若	〔音寫即古傳〕	本品「或住阿蘭若處而作佛事」〔T10n0279 0247c10〕〔T10n0279 0247〕	寂靜處。澄觀分三：「蘭若唯山林，寂靜通城邑，空閑在無物」〔T35n1735 0864a26〕
三種輪	〔從闕〕	本品「以三種輪教化調伏」〔T10n0279 0251a04〕〔T10n0279 0251〕	身語意三業之化輪；即上『三種自在』之化度用
無二行自在法	〔從闕〕	本品「諸佛世尊有十種無二行自在法」〔T10n0279 0248b15〕〔T10n0279 0248〕	澄觀：「於事明審，決定無疑，故云無二。不畏他難，名為自在」〔T35n1735 0864b08〕
速疾法	〔從闕〕	本品「諸佛世尊有十種速疾法」〔T10n0279 0250c04〕〔T10n0279 0250〕	見佛速獲之益。澄觀：「明令他無礙。如如意寶見速獲益，而薄福不覩」〔T35n1735 0865a08〕
一切智住	〔從闕〕	本品「諸佛世尊有十種一切智住」〔T10n0279 0250c28〕〔T10n0279 0250〕	澄觀：「初門明智障解脫。智安事理，故名為住」〔T35n1735 0865a13〕
無礙解脫	〔從闕〕	本品「諸佛世尊有十種無礙解脫」〔T10n0279 0251b05〕〔T10n0279 0251〕	品末門。澄觀引論：「菩薩有不思議解脫，諸佛有無礙解脫，所作無障，脫拘礙故」〔T35n1735 0865a19〕

三、譬喻·修辭

(一) 虛空普持喻——「佛子！譬如虛空普持一切遍法界中所有世界而無勞倦，一切諸佛於一毛孔持諸世界亦復如是。」〔T10n0279 0249a08〕〔T10n0279 0248〕

喻依：虛空持一切世界而不勞。
喻體：諸佛以一毛孔持諸世界盡未來劫。
所顯義：持而無持，用而無勞——第二大那羅延幢勇健法之眼目。澄觀：「以雖持多大山身心無勞損故」〔T35n1735 0864c07〕

(二) 大金剛山置毛孔喻——「假使有一大金剛山，與上所經一切佛剎其量正等……諸佛能以如是諸山置一毛孔」〔T10n0279 0249a14〕〔T10n0279 0249〕：澄觀就此顯「多少即入」〔T35n1735 0861b08〕之不思議：「此山已無邊矣，況有多山在於一毛，況復多毛窮劫持住，實難思之境矣」〔T35n1735 0864c08–10〕。

(三) 受生五喻——「以究竟三昧觀受生法如幻、如化、如影、如空、如熱時焰，隨樂而受」〔T10n0279 0246c02〕〔T10n0279 0246〕：

喻依：幻·化·影·空·熱時焰五者，皆現而無實。
喻體：如來降神母胎之受生。
所顯義：入胎而不受胎之縛——「無生現生是誕生相」〔T35n1735 0864a05〕。

(四) 金與嚴具喻（古德釋本有修生之喻）——法藏：

「此有四義而無四事，猶如金莊嚴具，若稱取斤兩，本有如金；若嚴具相狀，工匠修生；若由成嚴具方顯金德，則修生之本有；若嚴具攬金成無別自體，則本有之修生。」〔T35n1733 0392a20–24〕

澄觀承之而簡：「本有如真金、修生如嚴具，然由嚴具方顯金德，嚴具無體全攬金成。」〔T35n1735 0861a26–27〕

(五) 因陀羅網喻——本品「知一切法界中如因陀羅網諸差別事盡無有餘」〔T10n0279 0248c15〕〔T10n0279 0248〕；李通玄以此喻通貫三十二門：「已下通十種無量住，總有三十二種無量普遍周無礙總別同異成壞自在因陀羅網門」〔T36n1739 0932b02–04〕。所顯義：門門互參、重重無盡。

(六) 如意寶喻（古德釋速疾法之喻）——澄觀：「如如意寶見速獲益，而薄福不覩」〔T35n1735 0865a08–09〕：喻見佛速得之益不待求，而薄福者當面不見。

(七) 毛端度虛空喻——「假使有人於遍虛空一一世界悉以毛端次第度量，諸佛能於一毛端處結跏趺坐，盡未來劫」〔T10n0279 0249a25〕〔T10n0279 0249〕：以最小之量攝最大之時處，顯坐一毛端而不減其遍。

(八) 大師子吼——「於眾會中大師子吼，明了分別一切諸法」〔T10n0279 0243b13〕〔T10n0279 0243〕；又「能於法界一切眾中無諸恐怖，大師子吼演說如來甚深法義」〔T10n0279 0244b25〕〔T10n0279 0244〕：以獸王之吼喻說法無畏無所屈。

(九) 法輪諸喻——「高昇圓滿大智慧日法輪、普然照世智慧明燈法輪」〔T10n0279 0249b21〕〔T10n0279 0249〕：以日與燈喻智慧照世之法輪。

四、異譯對勘

本品要句之漢譯校本：實叉難陀 T279（底本·品三十三）· 佛馱跋陀羅 T278（晉譯六十華嚴·佛不思議法品第二十八·之一起卷三十〔T09n0278 0590b13〕·之二起卷三十一〔0595b05〕）。六十本此品在全經次序作第二十八，與八十本第三十三不同，二本品序既異，對勘一依場景結構（誰念問·誰加持·誰為說者·所說何門），不以品號比附。

句一　開卷念問

校本	逐字	出處
實叉 T279	爾時，大會中有諸菩薩作是念……諸佛國土云何不思議？諸佛本願云何不思議？諸佛種性云何不思議？諸佛出現云何不思議？諸佛身云何不思議？	T10n0279 0242
佛馱 T278	爾時，諸菩薩大會中，有諸菩薩作如是念……諸佛剎土不可思議，諸佛淨願不可思議，諸佛種姓不可思議，諸佛出世不可思議，諸佛法身不可思議，	T09n0278 0590b14–17

異文所繫：(甲) 八十本作「大會中有諸菩薩」，六十本作「諸菩薩大會中，有諸菩薩」〔T09n0278 0590b14〕。(乙) 八十本十問皆作「云何不思議」之疑問句式，六十本皆作「不可思議」之直陳句式。(丙) 十問名目：八十本作國土·本願·種性·出現·身·音聲·智慧·自在·無礙·解脫；六十本作剎土·淨願·種姓·出世·法身·音聲·智慧·神力自在·無礙住·解脫〔T09n0278 0590b15–19〕。(丁) 八十本「作是念」，六十本「作如是念」。

句二　加持與說者

校本	逐字	出處
實叉 T279	爾時，世尊知諸菩薩心之所念，則以神力加持，智慧攝受，光明照曜，威勢充滿，令青蓮華藏菩薩住佛無畏，入佛法界	T10n0279 0242
佛馱 T278	爾時，世尊知諸菩薩心之所念，即與青蓮華菩薩：佛神力、佛智、佛辯、佛功德、佛無畏充滿其身	T09n0278 0590b20–22

異文所繫：(甲) 說者名，八十本作「青蓮華藏菩薩」，六十本作「青蓮華菩薩」；受者名二本同作「蓮華藏菩薩」〔T09n0278 0590c01–02〕。(乙) 加持之列，八十本作神力·智慧·光明·威勢四事，六十本作佛神力·佛智·佛辯·佛功德·佛無畏五事。(丙) 承力告白句二本同構：六十本「爾時，青蓮華菩薩承佛神力，告蓮華藏菩薩言」〔T09n0278 0590c01–02〕，八十本「承佛神力，告蓮華藏菩薩言」〔T10n0279 0242a21〕。

句三　總標之門

校本	逐字	出處
實叉 T279	佛子！諸佛世尊有無量住，所謂：常住大悲、住種種身作諸佛事、住平等意轉淨法輪、住四辯才說無量法	T10n0279 0242
佛馱 T278	佛子！諸佛有無量無數清淨妙住，諸佛安住無量自在，諸佛於一切事未曾失時，一切諸佛悉皆平等轉淨法輪，諸佛四辯說無窮盡	T09n0278 0590c02–05

異文所繫：八十本以「住」字冠首排比（常住·住種種身·住平等意·住四辯才），六十本以「諸佛」冠首散列（安住無量自在·未曾失時·平等轉淨法輪·四辯說無窮盡），句式開合異而所標之義相當；六十本作「無量無數清淨妙住」〔T09n0278 0590c02〕，八十本作「無量住」。

句四　品末無礙解脫門

校本	逐字	出處
實叉 T279	一切諸佛能於一塵現去、來、今一切佛事。是為十。	T10n0279 0251
佛馱 T278	一切諸佛，於一微塵中，普現三世一切諸佛佛事。佛子！是為一切諸佛十種無礙解脫。	T09n0278 0601a12–14

異文所繫：(甲) 八十本作「一塵」，六十本作「一微塵中」。(乙) 八十本作「去、來、今」，六十本作「三世」。(丙) 結句八十本作「是為十」（全品諸門通例），六十本作「是為一切諸佛十種無礙解脫」〔T09n0278 0601a13〕（結出門名）。(丁) 二本末門同為「十種無礙解脫」，品之首尾場景結構全同。

五、宗義之經據〔眼〕

(一) 果德而說於因會——本品說佛果德而列在重會普光明殿（因門之會），智儼設問答明其故：

「問不思議法品等亦明果德。何故得於因門說耶。答此等雖是果德。對緣以辨果。非是究竟圓寂之果。是故與因同一會說也。」〔T45n1868 0514b08–11〕

此為本品判教定位之直接經據：所說是對緣之果，非究竟圓寂之果，故得與因同會而說。

(二) 修生·本有四句——諸佛功德之體，古德判為二種而成四句。澄觀：

「諸佛功德不出二種：一者修生、二者本有，初謂信等本無今有，後謂真如具性功德。此二無礙，應成四句：一唯修生、二唯本有，以性相軀分故；三本有修生，謂如來藏待彼了因，本隱今顯故；四修生本有，無分別智冥符理故。」〔T35n1735 0861a19–24〕

而依此經之宗，四義不成四事：

「依此經宗，雖有四義而無四事……故唯金不礙嚴具，唯法身而不礙報化，唯嚴具亦然。既互全收，故十身無礙，八相該於法界、丈六遍於十方。諸根毛孔各無限量亦不礙量，量與無量無有障礙。」〔T35n1735 0861a25–0861b02〕

(三) 不思議之四門——澄觀先泛列四種不思議，判本品正辨其第四：

「三顯不思議之義。泛明有四：一理妙難測、二事廣難知、三行深越世、四果用超情。今文通四，正辨後一。」〔T35n1735 0861b02–05〕

就第四復開四門：

「一何者不思議？略辨十種：一智超世表、二悲越常情、三無思成事、四同染恒淨、五所作祕密、六業用廣大、七多少即入、八分圓自在、九依正無礙、十理事一味。」〔T35n1735 0861b05–09〕

「二於何不思議？此有四位？一過世間、二越權小、三超因位、四顯法自體。三云何不思議？亦有四種，謂非聞、思、修及報智境故。四何用不思議？亦有四種，謂令信向故、起行求故、隨分證故、圓滿得故。」〔T35n1735 0861b09–14〕

(四) 一門具十·三百二十德——本品不思議之名，正由門門互含而立：

「二者此品具答十問，謂佛德無量，略顯三十二門，門皆具十，有三百二十德，以顯無盡。」〔T35n1735 0861c28–0862a01〕

「既隨一門皆答十問，則包含該攝，是以名不思議。」〔T35n1735 0865a26–27〕

李通玄以因陀羅網說同一義：

「已下通十種無量住，總有三十二種無量普遍周無礙總別同異成壞自在因陀羅網門，答前十問佛不思議法故。於此三十二種，如因陀羅網互參普遍周。法門中約數有三百二十種，答前十問。」〔T36n1739 0932b02–06〕

(五) 十身圓融——第九大那羅延幢勇健法列二十五身：「一切諸佛同一法身、境界無量身、功德無邊身、世間無盡身、三界不染身」〔T10n0279 0250a09〕〔T10n0279 0250〕，澄觀判之：

「文列二十五身，或即應之真、即真之應、即性之相、即理之智。十身圓融同一法界之身，不可配於報化，故云最上微密。」〔T35n1735 0864c25–28〕

又於「最勝無上法身莊嚴」〔T10n0279 0244c18〕段開五身之判：真如出纏為法性法身、智契法界為智慧法身、「「雖在」已下應化法身」、「「了世」已下功德法身」、「言語道斷，即虛空法身，亦實相法身」〔T35n1735 0863a13–14〕。

(六) 十自在同八地而深廣——本品十種自在法，澄觀判與十地品第八地十自在同目而異其深廣：

「別中，全同八地之中十種自在，但深廣不次耳。一法自在……二心自在……三勝解自在……四財自在……五命自在……六如意自在……七智自在……八業自在……九生自在……十願自在」〔T35n1735 0863a24–0863b11〕

六、諸家異釋（古德·標宗）

澄觀《華嚴經疏》T35n1735 ·《演義鈔》T36n1736（八十華嚴逐文·主）

釋名：「二釋名者，如來果法逈超言慮，故以為名，斯即佛之不思議法也。」〔T35n1735 0861a10–12〕

宗趣：「三宗趣者，先總、後別。總明說佛果德體用，心言罔及為宗；令總忘言絕想，速滿為趣。」〔T35n1735 0861a12–14〕

通辨佛德之判教階次：「若說百四十不共佛法，通於權小；若五法攝大覺性，猶通於權；若言唯一味實德者，約理頓說。若言具無盡德，是此所明故。」〔T35n1735 0861a14–17〕

五品之分：「次正釋文。五品分二：初品總明佛德、後四別顯佛德……今依賢首，初品總顯佛德體用、次品別顯勝德之相、後品別明勝德用益。又初品明德、次品明相、後品明好。」〔T35n1735 0861b15–21〕

加青蓮華藏之故：「所以加青蓮華藏者，果德離言，藉因顯故，因果同時故。性德無染，最超勝故，一德具含一切德故。」〔T35n1735 0861c16–18〕

告蓮華藏之故：「告蓮華藏者，非同佛心，無以受佛德故。亦名蓮華不言青者，不礙能說為最勝故。」〔T35n1735 0861c21–23〕

古德配十力之異·澄觀不從：「古德將標中十力次第配下十勇健法，謂初為廣大力等，則令別中一門不攝前十、不成百門，亦令餘門無廣大義。初門無最上等，設欲從勝配者，應逆次配之。」〔T35n1735 0864b22–26〕——澄觀既錄古德之配，復自出逆次之配（「今逆次配此，即不可動力」〔0864c01〕）。

《演義鈔》釋疏之來意段：「疏「初來意」者，文二」〔T36n1736 0605b14〕。

法藏《探玄記》T35n1733（六十華嚴疏·判釋淵藪）

釋名：「初釋名者，如來果之法，逈超言慮，故以為名。」〔T35n1733 0391c26–27〕

三重來意：「二來意，有三：一遠者，此下三品為通答普光佛無上地等句問故……二次來意者，為前已辨修生因滿，今此正顯酬因果圓，故次三品來也。三近來意者，前〈住處品〉是因滿之終，此品是果成之首，故次來也。」〔T35n1733 0391c27–0392a08〕

判教四階：「初中，若說一百四十不共法等，通小乘及初教等；若辨淨法界及四智為德，即通始終漸教；若以一味實德，則唯頓教，如〈光覺〉等品說；若具一切無盡之德，如此文等，是一乘圓教。」〔T35n1733 0392a11–15〕

分相門·無礙門：「一分相門，謂化身為化地前現染土等，報身為地上現於淨土，此約三乘差別機說。二無礙門，謂報化不分，即權恒實，如樹王下現十佛身、丈六遍於十方、八相該於法界、諸根毛孔各無限量亦不礙限量，是則限無限無礙，此約一乘圓機說。」〔T35n1733 0392b01–07〕

四重攝門：「攝有四重，如此品說：一略舉十門，如品初所問：二次辨三十二門，如答中大位：三具顯有三百二十門，如答中別辨：四廣明多門，如類十方一一皆各無盡無盡也。」〔T35n1733 0392b07–11〕

李通玄《新華嚴經論》T36n1739（表法異軌）

釋名依識智對揀：「云何名佛不思議？情識想不能及，故不思。情識名不能及故，言不思議……心不能及、情亡識滅，任智用故。明如來智用，非識心妄情思慮所知故，非情亡想，寂智乃現……識滅情昧，正智現前，名為不思議。」〔T36n1739 0931c22–29〕

釋能說法主：「說法菩薩號青蓮華藏者，明前品菩薩得法成忍，得心自在，號曰心王。此明根本智圓，明清淨無染名青蓮華，以根本智圓明能成差別智名藏故。告蓮華藏菩薩者，明依根本智告差別智故，為表相成故。」〔T36n1739 0932a04–08〕

一乘同得異於三乘前後：「三乘名先得智緣真、後得智緣俗，此一乘得即同得，不分三世有前後故。」〔T36n1739 0932a08–10〕

長科三十五段：「四隨文釋義者，於此一品經長科為三十五段。前三段是問并佛加持及青蓮華獲益；後三十二段是答。」〔T36n1739 0932a18–21〕

品之大意：「此品大意，明從前進修至此自己三業身語智用業用廣大，會佛三業廣大用故。」〔T36n1739 0932b09–11〕

誌錄不判：釋名一事，澄觀與法藏皆從「逈超言慮」立（言慮不及軌），李通玄從「情亡識滅，任智用故」〔T36n1739 0931c26〕立（識智對揀軌）；組織一事，澄觀依賢首以初品明德·次品明相·後品明好三分五品，李通玄以自身三業身語智用統攝三十二門；配屬一事，澄觀錄古德以標中十力次第配十勇健法之說而別出逆次之配。三家並存，皆古德成說，誌錄之，不判高下。

七、互讀·承衍

智儼《華嚴一乘十玄門》T45n1868：「問不思議法品等亦明果德。何故得於因門說耶。答此等雖是果德。對緣以辨果。非是究竟圓寂之果。是故與因同一會說也。」〔0514b08–11〕——本品位在因會而說果德，其判教之據直繫於此；智儼設此問答時，本品與〈性起〉一類究竟果海之別即已判定。
本品內之六相語：李通玄以「總別同異成壞自在因陀羅網門」〔T36n1739 0932b03–04〕統括三十二門之相攝，與十地品初地第四大願「總相、別相、同相、異相、成相、壞相」〔T35n1735 0739c03〕同一法數；本品不出六相之名而其相攝之義由古德以六相語讀之，屬古德讀法，誌錄不判。
與後四品之承接：澄觀判五品為一組（「五品分二：初品總明佛德、後四別顯佛德」〔T35n1735 0861b15–16〕），本品為果德之總，〈如來十身相海品〉〈如來隨好光明功德品〉別顯相好，〈普賢行品〉〈如來出現品〉別顯行與出現；澄觀於品末云「相海等，猶答前問故」〔0865a28–29〕——本品未結束之勢直貫下品。
與十地品第八地之互讀：本品十種自在法「全同八地之中十種自在，但深廣不次耳」〔T35n1735 0863a24–25〕——因位之自在與果位之自在同目而異量，兩品互讀方見「深廣」二字之實。
澄觀引《瑜伽》釋三善：〔T35n1735 0863c10–12〕「《瑜伽》八十五云「一初善，聽聞時生歡喜故。二中善，修行時無有艱苦，遠離二邊依中道行故。三後善，謂究竟離垢等故。」〔T35n1735 0863c10〕」——釋本品第八善巧方便「初、中、後善，皆悉究竟」〔T10n0279 0246a15〕句〔T10n0279 0245〕。
零命中誠實記：《十地經論》T26n1522〔查無·佛不思議法 零命中〕——該論唯釋十地品；《華嚴經旨歸》T45n1883〔查無〕；《成唯識論》T31n1585〔查無〕；《攝大乘論本》T31n1594〔查無〕。《華嚴一乘教義分齊章》T45n1866 之三處命中皆屬大正藏校勘記（異本作「為不思議法品等」），非賢首本文之義理引證，據實記之，不充作引據。

八、校本定位

實叉 T279（底本）：品三十三佛不思議法品〔T10n0279 0242a05〕起–〔0251b〕訖（卷四十六–四十七）。頁錨序列（原典層逐行核）0242→0243→0244→0245→（卷四十七起）0246→0247→0248→0249→0250→0251。門位：念問十句·加持·證分·承力總告 0242 · 無量住總標 0242 · 普遍法界十法 0242 · 念念出生智 0242 · 不失時 0242 · 無比不思議境界 0242 · 出生十智 0242 · 普入法 0243 · 難信受廣大法 0243 · 離過清淨 0243 · 究竟清淨 0243 · 一切時十種佛事 0243 · 無盡智海法 0243 · 常法 0243 · 演說無量法門 0243 · 為眾生作佛事 0244 · 最勝法 0244 · 無障礙住 0244 · 最勝無上莊嚴 0244 · 自在法 0245 · 圓滿佛法 0245 · 善巧方便 0245 · 十種廣大佛事 0246b18–0248b12（第一 0246b21 · 第二 0246c01 · 第三 0246c17 · 第四 0247a08 · 第五 0247a17 · 第六 0247b01 · 第七 0247b11 · 第八 0247c09 · 第九 0247c29 · 第十 0248a19）· 無二行自在法 0248 · 住一切法 0248 · 知一切法盡無餘 0248 · 十力名列 0248 · 大那羅延幢勇健法 0248c20–0250b19（第一 0248c28 · 第二 0249a02 · 第三 0249a11 · 第四 0249a22 · 第五 0249b06 · 第六 0249c02 · 第七 0249c13 · 第八 0249c20 · 第九 0250a08 · 第十 0250a22）· 決定法 0250 · 速疾法 0250 · 應常憶念清淨法 0250 · 一切智住 0250 · 佛三昧 0251 · 無礙解脫 0251。
佛馱 T278（晉譯主對校）：佛不思議法品第二十八，之一起卷三十〔T09n0278 0590b13〕· 之二起卷三十一〔0595b05〕· 訖〔0601a14〕（次品〈如來相海品〉起 0601a21 為界）。念問 0590b14 · 加持 0590b20 · 承力告白 0590c01–02 · 總標妙住 0590c02–05 · 末門結句 0601a13–14。
澄觀《疏》T35n1735：本品疏 0861a03 起–0865b06 訖（跨卷四十六·四十七〔0863c18〕·四十八〔0865b04〕）。來意 0861a04–10 · 釋名 0861a10–12 · 宗趣 0861a12–14 · 修生本有四句 0861a19–24 · 不思議四門 0861b02–14 · 五品之分 0861b15–21 · 四分科 0861b21–22 · 加青蓮華藏之故 0861c16–18 · 告蓮華藏之故 0861c21–23 · 三百二十德 0861c28–0862a01 · 三十二門配十問 0862a02–13 · 十自在配八地 0863a24–0863b11 · 引《瑜伽》三善 0863c10–12 · 十種廣大佛事科 0863c18–0864b06 · 十力總別名 0864b19–20 · 古德配十力 0864b22–26 · 二十五身 0864c25–28 · 品末自陳 0865a26–29。
《演義鈔》T36n1736：本品鈔 0605b14 起。
法藏《探玄記》T35n1733（六十疏）：佛不思議法品第二十八 0391c25 起–（次品〈如來相海品〉0397a15 為界）。釋名 0391c26–27 · 三重來意 0391c27–0392a08 · 宗趣四門 0392a08–11 · 判教四階 0392a11–15 · 修生本有四句 0392a15–20 · 金嚴具喻 0392a20–24 · 分相無礙二門 0392b01–07 · 四重攝門 0392b07–11 · 不思議四門 0392b11–20。
李通玄《論》T36n1739：佛不思議法品第三十三 0931c19 起–（次品 0932c11 為界）。四門 0931c20–21 · 釋名 0931c22–29 · 來意 0931c29–0932a03 · 釋能說法主 0932a03–10 · 長科三十五段 0932a18–21 · 前三段科 0932a21–28 · 第四段總標 0932a28–0932b02 · 三十二門因陀羅網 0932b02–08 · 品大意 0932b09–14。
智儼《十玄門》T45n1868：果德說於因會問答 0514b08–11。
異讀：本單元 T279 範圍〔0242a05〕–〔0251b23〕內大正校記 23 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0242a05〕一【大】｜上【宋】【元】【宮】 · 〔0242a13〕曜【大】｜耀【宋】【元】【明】【聖】 · 〔0242c10〕跏【大】｜加【宋】【元】【明】【宮】【聖】 · 〔0244a06〕一切【大】｜一一【聖】 · 〔0244a18〕寞【大】｜漠【聖】 · 〔0244a23〕一【大】｜一切【宮】 · 〔0244b11〕皆能於一切世……一切諸佛（凡19字）【大】｜皆能於一切世……一切諸佛（凡20字）【宮】 · 〔0244b12〕皆能於一切世……一切諸佛（凡20字）【大】｜皆能於一切世……一切諸佛（凡19字）【宮】 · 〔0244b21〕為十【大】｜無此字【北藏-CB】（明註曰等下北藏無為十二字【宮】） · 〔0244b21〕一【大】｜所謂一【明】（明註曰南藏無所謂二字） · 〔0245b12〕迫【大】｜迨【宮】 · 〔0246b17〕二【大】｜下【宋】【元】【宮】 · 〔0248b16〕辭【大】｜詞【宮】 · 〔0249a23〕跏【大】＊｜加【宋】【元】【聖】＊（＊同校並繫〔0249a27〕之跏字） · 〔0249b21〕昇【大】｜升【宋】【元】【明】 · 〔0249b24〕諭【大】｜喻【宋】【元】【明】【宮】 · 〔0249c07〕豎【大】｜竪【宮】 · 〔0250c03〕別【大】｜莂【宋】【明】 · 〔0250c18〕常【大】｜無此字【聖】 · 〔0251a08〕令【大】｜念【聖】 · 〔0251b12〕授【大】｜受【宮】【聖】 · 〔0251b21〕第【大】｜無此字【聖】 · 〔0251b23〕于闐國三藏實叉難陀奉制譯（凡12字）【大】｜新譯【聖】／唐于闐國三藏……陀奉制譯（凡13字）【明】。（＊＝大正星號同校，該校並繫本文其餘同字處；T279 XML 於此類未出 corresp 重出位，故只呈星號、不另造錨）
原印注存目：2 條（大正原印注／CBETA 編者按語·無 <app> 校異·不入上列大正校記之數）：〔0246a01＋〕卷首缺【聖】 · 〔0248c17＋〕力＋（是為十佛子諸佛世尊有種）【明】【宮】。
異讀補記：CBETA 回改 11 條（不入上列大正校記之數）：〔0243b27〕辦【CB】｜辨【大】／辦【宋】【明】【宮】／辯【聖】 · 〔0246c15〕族【CB】｜旋【大】／族【宮】 · 〔0247b23〕敕【CB】【麗-CB】｜勅【大】 · 〔0247b24〕普【CB】｜昔【大】／普【明】【宮】 · 〔0248a06〕辦【CB】｜辨【大】／辦【宋】【元】【明】【宮】 · 〔0248b03〕回【CB】【麗-CB】｜迴【大】 · 〔0248b23〕二【CB】｜二【宋】【元】【明】【宮】【聖】／一【大】 · 〔0248c17〕種力。何等為十？所謂【CB】｜種【大】／種力何等為十所謂【明】【宮】 · 〔0248c20〕力。是為十【CB】｜力【大】／力是為十【明】【宮】 · 〔0248c20〕佛子！諸佛世尊有十種【CB】｜無此字【大】／佛子諸佛世尊有種【明】【宮】 · 〔0249c11〕令【CB】【麗-CB】【磧-CB】｜今【大】。
異讀補記：《華嚴一乘教義分齊章》T45n1866 三處命中皆屬大正藏校勘 apparatus（<app>／<note> 異本記），非正文引證，誌錄之。

This chapter stands at the head of the stretch on the fruit-virtues in the seventh assembly (the return to the Hall of Universal Light): the preceding chapter, on the Dwelling Places of the Bodhisattvas, ended the cause; this chapter begins the fruit. Bodhisattvas raise ten questions in thought (lands · original vows · lineage-nature · appearing · body · voice · wisdom · mastery · unobstructedness · liberation); the World-Honored One empowers Blue-Lotus Treasury Bodhisattva in his three activities, and Blue-Lotus Treasury, sustained by the Buddha’s spiritual power, addresses Lotus Treasury Bodhisattva, gathering the whole under one general heading, 「無量住」 tr. “the measureless abidings,” and opening thirty-two gates below it, each gate for the most part having ten phrases (Chengguan judges that ‘each gate has ten phrases apiece,’ while in the base text some have nine and some eleven), which the ancient worthies reckon as three hundred and twenty virtues. Chengguan and Fazang alike settle the name of this chapter — Chengguan: 「如來果法逈超言慮，故以為名」 tr. “the fruit-dharmas of the Tathāgata far transcend speech and thought, and hence the name” (Fazang has 「如來果之法」 tr. “the dharmas of the fruit of the Tathāgata” 〔T35n1733 0391c26〕) 〔T35n1735 0861a10〕; and Zhiyan in the Ten Mysterious Gates sets a question and answer to make clear why a chapter that speaks of the fruit-virtues may yet be spoken within an assembly of the cause — 「對緣以辨果。非是究竟圓寂之果」 tr. “it sets forth a fruit in relation to conditions; it is not the fruit of ultimate perfect quiescence” 〔T45n1868 0514b10〕 — and upon this the placement of this chapter within the doctrinal classification is established.

I. Doctrinal Outline and Placement

Outline system	The place of this chapter within it
The base text T279, in thirty-nine chapters	Chapter 33, The Inconceivable Dharmas of the Buddhas (the seventh assembly, the return to the Hall of Universal Light · fascicles 46–47 〔T10n0279 0246b18–0251b〕; the fascicle boundary 〔fascicle 47〕 falls after the twenty-first gate, at the opening of the gate of 「十種廣大佛事」 tr. “the ten vast deeds of a buddha”)
Chengguan, Huayan jing shu	The commentary on this chapter, fascicles 46–48 〔T35n1735 0861a03 onward – 0865b06 ending〕; four gates are opened at the head: the reason for its coming · the explanation of the name · the tenet and aim · the direct explanation of the text; and the direct explanation of the text is divided in four: first the part of the request, second the part of the empowering, third the part of the witnessing, fourth the part of the speaking 〔0861b21–22〕
Fazang, Tanxuan ji (commentary on the sixty-fascicle Avataṃsaka)	The Inconceivable Dharmas of the Buddhas, chapter 28 〔T35n1733 0391c25 onward〕; four gates: the explanation of the name · the reason for its coming (in three layers, remote, next, and near) · the tenet and aim (four gates) · the setting forth of the inconceivable
Li Tongxuan, Xin Huayan jing lun	The Inconceivable Dharmas of the Buddhas, chapter 33 〔T36n1739 0931c19 onward〕; four gates: the explanation of the chapter’s name · the explanation of the chapter’s coming · the explanation of the master able to speak it · the explanation of the meaning following the text; and a long outline in thirty-five segments (the first three being the question, the empowering, and the benefit obtained; the latter thirty-two being the answer) 〔0932a19–21〕
Vasubandhu, Shidi jing lun (the Treatise on the Ten Grounds Sūtra)	〔not found · `佛不思議法` yields no hits in T26n1522〕 — that treatise explains only the Chapter on the Ten Grounds and has no bearing on this chapter

The reason for its coming — Chengguan divides it into two layers, the general and the particular:

「初明來意，先通、後別。通則此下五品，為答第二會初如來地等二十句問故。」 tr. “First, to make clear the reason for its coming: first the general, afterward the particular. In general, the five chapters from here on answer the twenty phrases of the question about the ground of the Tathāgata and the rest at the opening of the second assembly.” 〔T35n1735 0861a04–05〕

「別明此品，則前品因終、此品果始，故次來也。」 tr. “To make it clear in particular for this chapter: the preceding chapter ended the cause and this chapter begins the fruit, and therefore it comes next.” 〔T35n1735 0861a09–10〕

If it answers from afar a question of the second assembly, why is there a further request here? Chengguan answers:

「若答前問，何以重請？由因果隔絕，念法希聞，因德尚深，果必玄妙，故念請耳。」 tr. “If it answers the earlier question, why the renewed request? Because cause and fruit are sundered, and the dharma is held in thought and rarely heard; the virtue of the cause is already deep, and the fruit must be more mysterious still, and therefore the request is made in thought alone.” 〔T35n1735 0861a07–09〕

Fazang, in his commentary on the sixty-fascicle recension, sets the same question and gives three answers:

「問：若遠答前問，何故此更有請耶？釋：以相去遠，故更發起也。若爾，前諸品何不爾耶？釋：以前諸品同是因位，今辨果法，隔位故也。又釋：此是念法悕說，非是別請。」 tr. “Question: if it answers the earlier question from afar, why is there a further request here? Reply: because the distance is great, it is raised anew. If so, why is it not thus with the earlier chapters? Reply: because the earlier chapters are alike in being of the position of the cause, while here the dharmas of the fruit are set forth, and the positions are sundered. And another reply: this is holding the dharma in thought and longing for it to be spoken; it is not a separate request.” 〔T35n1733 0391c28–0392a03〕

The four parts of the direct explanation of the text — Chengguan: 「今初，分四：一請分、二加分、三證分、四說分。」 tr. “Now, at the first, it is divided in four: first the part of the request, second the part of the empowering, third the part of the witnessing, fourth the part of the speaking.” 〔T35n1735 0861b21–22〕 Within the part of the request, 「先明請人、後「諸佛」下正顯所念十法」 tr. “first the one who requests is made clear; afterward, from ‘the buddhas’ onward, the ten dharmas held in thought are directly set forth” 〔0861b22–23〕; of the part of the empowering, 「中三：初加因，神知機故。次「則以」下顯加相，三業加故……後「令青蓮華」下加所為」 tr. “within it there are three: first the cause of the empowering, since by his spirit he knows the occasion; next, from ‘then with’ onward, the manner of the empowering is set forth, since the empowering is in the three activities … afterward, from ‘causing Blue Lotus’ onward, that for whose sake the empowering is made” 〔0861c08–11〕; of the part of the witnessing, 「十句，初四自利、次三利他，上皆自分；後「於一念」下三句勝進」 tr. “ten phrases: the first four are benefit to oneself, the next three benefit to others, and all the foregoing are one’s own portion; afterward, from ‘within a single thought’ onward, three phrases are the advance beyond” 〔0861c19–20〕; and of the part of the speaking, 「先承力總告」 tr. “first, sustained by that power, he addresses him in general” 〔0861c21〕, and 「後「佛子諸佛」下正顯佛德」 tr. “afterward, from ‘Sons of the Buddha, the buddhas’ onward, the virtues of a buddha are directly set forth” 〔0861c23〕.

The allotment of the thirty-two gates to the ten questions (Chengguan, on the outline of the part of the speaking):

「今謂三十二門如次答前十問，而門門皆含答十，欲顯佛德一具一切故，亦顯所問能包含故。」 tr. “Now the thirty-two gates answer the earlier ten questions in due order, and yet gate by gate each contains an answer to all ten, so as to show that the virtues of a buddha are such that one contains all, and to show as well that what is asked is able to include the rest.” 〔T35n1735 0862a02–04〕

「文分為十：初二門答國土問；第二「念念出生」下二門答本願問；第三「不思議境」下二門答種性問；第四「普入」下二門答出現問；第五「離過清淨」下五門答身問；第六「演說」下二門答音聲問；第七「最勝」下三門答智慧問；第八「自在」下八門答自在問；第九「決定」下三門答無礙問；第十「一切智住」下三門答解脫問。」 tr. “The text is divided into ten: the first two gates answer the question about the lands; second, the two gates from ‘arising thought after thought’ onward answer the question about the original vows; third, the two gates from ‘the inconceivable realms’ onward answer the question about the lineage-nature; fourth, the two gates from ‘universal entering’ onward answer the question about the appearing; fifth, the five gates from ‘apart from faults and pure’ onward answer the question about the body; sixth, the two gates from ‘expounding’ onward answer the question about the voice; seventh, the three gates from ‘most surpassing’ onward answer the question about wisdom; eighth, the eight gates from ‘mastery’ onward answer the question about mastery; ninth, the three gates from ‘decided’ onward answer the question about unobstructedness; tenth, the three gates from ‘the abidings of all-knowing wisdom’ onward answer the question about liberation.” 〔T35n1735 0862a06–13〕

The ten groups taken together — two plus two plus two plus two plus five plus two plus three plus eight plus three plus three — come to exactly thirty-two gates. As for the last of the eight gates in the eighth group, Chengguan judges 「第八廣大力者，明神力自在」 tr. “the eighth, vast power, makes clear the mastery of spiritual power” 〔T35n1735 0864b17〕, and further that 「文中亦三：初標、次「何者」下徵釋、三結」 tr. “within the text there are likewise three: first the heading, next the raising and explaining from ‘which are they’ onward, third the conclusion” 〔T35n1735 0864b17–19〕 — that is, the ten names of the scriptural passage 「有十種力」 tr. “have ten kinds of power” 〔T10n0279 0248c17〕 are the heading, the ten segments of 「十種大那羅延幢勇健法」 tr. “the ten kinds of dharma of the valor of the great Nārāyaṇa banner” 〔T10n0279 0248c20〕 are the raising and explaining, and 「此一切諸佛大那羅延幢勇健法無量無邊」 tr. “these dharmas of the valor of the great Nārāyaṇa banner of all the buddhas are measureless and boundless” 〔T10n0279 0250b20〕 is the conclusion, all three sections belonging to one and the same gate. This is the joint upon which the reckoning of the number of gates turns: if one lists and counts by the scriptural passages 「有十種力」 tr. “have ten kinds of power” and 「十種大那羅延幢勇健法」 tr. “the ten kinds of dharma of the valor of the great Nārāyaṇa banner” 〔T10n0279 0248c20〕 separately, one obtains thirty-three segments; whereas by Chengguan’s outline, in which the three sections of heading, explaining, and conclusion belong to one gate, the number is exactly thirty-two.

Chengguan further remarks at the end of the chapter upon the unusual way this chapter closes:

「然文少結束，似經來未盡，或顯佛德無盡故。相海等，猶答前問故。」 tr. “Yet the text has little of a conclusion, as though the scripture had come and not been finished — or perhaps it is to show that the virtues of a buddha have no exhausting. The Ocean of Marks and the rest still answer the earlier questions.” 〔T35n1735 0865a27–29〕

II. Terminology

Term	Sanskrit as transmitted by the ancient masters (transcription)	What is attested	Essential sense
the measureless abidings	〔not transmitted · no transcription handed down by the ancient masters〕	This chapter: 「諸佛世尊有無量住，所謂：常住大悲」 tr. “the buddhas, the World-Honored Ones, have measureless abidings, namely: they abide always in great compassion” 〔T10n0279 0242a22〕〔T10n0279 0242〕	The places in which the buddhas abide. Chengguan judges this the first gate: 「初門明其常住法門」 tr. “the first gate makes clear the gate of the Dharma of their constant abiding” 〔T35n1735 0862a16〕, set over against the next gate, 「遍住法界」 tr. “abiding throughout the Dharma realm”
the wisdom that brings forth thought after thought	〔not transmitted〕	This chapter: 「諸佛世尊有十種念念出生智」 tr. “the buddhas, the World-Honored Ones, have ten kinds of wisdom that arise thought after thought” 〔T10n0279 0242b13〕〔T10n0279 0242〕	The wisdom that brings forth the eight aspects within a single thought. Chengguan: 「然願以後得智為體，從其願智生八相等，非生智也」 tr. “yet the vow has subsequently attained wisdom for its substance, and from that wisdom of vow the eight aspects and the rest are born; it is not that wisdom is born” 〔T35n1735 0862b11〕
not missing the time	〔not transmitted〕	This chapter: 「諸佛世尊有十種不失時」 tr. “the buddhas, the World-Honored Ones, have ten kinds of not missing the time” 〔T10n0279 0242b29〕〔T10n0279 0242〕	Delivering beings as their capacity fits, without missing the time. Chengguan: 「行止在緣，根熟化現、未熟便捨，非願不周，若機熟失時便違本願」 tr. “going and stopping lie with the conditions: when the faculties are ripe he transforms and appears, and when they are not yet ripe he sets it aside — it is not that the vow is not all-encompassing; but if the occasion is ripe and the time is missed, that would run counter to the original vow” 〔T35n1735 0862b16–18〕
the three kinds of mastery	〔not transmitted〕	This chapter: 「一切諸佛皆悉具足三種自在，普化眾生」 tr. “all the buddhas are complete in the three kinds of mastery, teaching sentient beings everywhere” 〔T10n0279 0243a06〕〔T10n0279 0243〕	Chengguan: 「別中云三種自在者，即三業化也」 tr. “where the particular says ‘the three kinds of mastery,’ these are the transformings of the three activities” 〔T35n1735 0862c06〕 — the delivering function of the three activities of body, speech, and mind
bodies of phrases · bodies of syllables	〔not transmitted〕	This chapter: 「明達種種句身、味身」 tr. “clearly penetrating the various bodies of phrases and bodies of syllables” 〔T10n0279 0245a08〕〔T10n0279 0245〕	The collections of names, phrases, and letters upon which the expounding of the Dharma depends; the body of phrases is that upon which the meaning depends, the body of syllables that upon which the letter depends
the sixty kinds of tone	〔not transmitted〕	This chapter: 「皆悉具足六十種音，一一音有五百分」 tr. “they are complete in the sixty kinds of tone, and each tone has five hundred parts” 〔T10n0279 0244b23〕〔T10n0279 0244〕	The measure and substance of the adornment of a buddha’s speech; Chengguan judges this the second most surpassing and unsurpassed adornment of speech
the Nārāyaṇa banner	〔not transmitted · the transcription is itself what was handed down〕	This chapter: 「諸佛世尊有十種大那羅延幢勇健法」 tr. “the buddhas, the World-Honored Ones, have ten kinds of dharma of the valor of the great Nārāyaṇa banner” 〔T10n0279 0248c20〕〔T10n0279 0248〕	The name of a strong man taken as a simile, signifying a power firm and unbreakable. Chengguan: 「十力是別名，大那羅延等是總稱故」 tr. “the ten powers are the particular names, and the great Nārāyaṇa and the rest are the general appellation” 〔T35n1735 0864b19〕
the vast deeds of a buddha	〔not transmitted〕	This chapter: 「諸佛世尊有十種廣大佛事」 tr. “the buddhas, the World-Honored Ones, have ten kinds of vast deeds of a buddha” 〔T10n0279 0246b18〕〔T10n0279 0246〕	The great function of the manifesting of the eight aspects and the rest. Chengguan: 「謂八相等中皆有大用，微細相容故。以此攝物，故名佛事」 tr. “that is, within the eight aspects and the rest there is in every case a great function, since the subtle and the coarse contain one another. By this beings are gathered in, and hence they are called the deeds of a buddha” 〔T35n1735 0863c20〕
araṇya	〔the transcription is itself what was handed down〕	This chapter: 「或住阿蘭若處而作佛事」 tr. “or they dwell in an araṇya and there do the deeds of a buddha” 〔T10n0279 0247c10〕〔T10n0279 0247〕	A place of quiet. Chengguan divides it in three: 「蘭若唯山林，寂靜通城邑，空閑在無物」 tr. “the araṇya is only among mountains and woods; the quiet extends also to cities and towns; the empty and idle lies where there is nothing at all” 〔T35n1735 0864a26〕
the three wheels	〔not transmitted〕	This chapter: 「以三種輪教化調伏」 tr. “teaching and taming them with the three wheels” 〔T10n0279 0251a04〕〔T10n0279 0251〕	The wheels of transformation of the three activities of body, speech, and mind; that is, the delivering function of ‘the three kinds of mastery’ above
the dharmas of mastery in the practice without duality	〔not transmitted〕	This chapter: 「諸佛世尊有十種無二行自在法」 tr. “the buddhas, the World-Honored Ones, have ten kinds of dharma of mastery in the practice that is without duality” 〔T10n0279 0248b15〕〔T10n0279 0248〕	Chengguan: 「於事明審，決定無疑，故云無二。不畏他難，名為自在」 tr. “in matters they are clear and searching, decided and without doubt, and hence it says ‘without duality’; not fearing the objections of others is called mastery” 〔T35n1735 0864b08〕
the swift dharmas	〔not transmitted〕	This chapter: 「諸佛世尊有十種速疾法」 tr. “the buddhas, the World-Honored Ones, have ten kinds of swift dharma” 〔T10n0279 0250c04〕〔T10n0279 0250〕	The benefit swiftly obtained by seeing a buddha. Chengguan: 「明令他無礙。如如意寶見速獲益，而薄福不覩」 tr. “it makes clear the making of others unobstructed. As with the wish-fulfilling jewel, to see it is swiftly to obtain the benefit; but the thin in merit do not behold it” 〔T35n1735 0865a08〕
the abidings of all-knowing wisdom	〔not transmitted〕	This chapter: 「諸佛世尊有十種一切智住」 tr. “the buddhas, the World-Honored Ones, have ten kinds of abiding of all-knowing wisdom” 〔T10n0279 0250c28〕〔T10n0279 0250〕	Chengguan: 「初門明智障解脫。智安事理，故名為住」 tr. “the first gate makes clear liberation from the obstruction to wisdom. Wisdom rests upon phenomena and principle, and hence it is called abiding” 〔T35n1735 0865a13〕
unobstructed liberation	〔not transmitted〕	This chapter: 「諸佛世尊有十種無礙解脫」 tr. “the buddhas, the World-Honored Ones, have ten kinds of unobstructed liberation” 〔T10n0279 0251b05〕〔T10n0279 0251〕	The last gate of the chapter. Chengguan cites the treatise: 「菩薩有不思議解脫，諸佛有無礙解脫，所作無障，脫拘礙故」 tr. “bodhisattvas have an inconceivable liberation, and the buddhas have an unobstructed liberation: what they do is without obstruction, since they are freed from all fettering and hindrance” 〔T35n1735 0865a19〕

III. Similes and Rhetoric

(1) The simile of space universally holding — 「佛子！譬如虛空普持一切遍法界中所有世界而無勞倦，一切諸佛於一毛孔持諸世界亦復如是。」 tr. “Sons of the Buddha! It is as when space universally holds all the worlds within the whole Dharma realm and yet is not wearied; and so it is with all the buddhas holding the worlds within a single pore.” 〔T10n0279 0249a08〕〔T10n0279 0248〕

The ground of the simile: space holds all the worlds and is not wearied.
The body of the simile: the buddhas hold the worlds within a single pore to the end of the kalpas of the future.
The sense set forth: holding and yet not holding, functioning and yet unwearied — the very eye of the second dharma of the valor of the great Nārāyaṇa banner. Chengguan: 「以雖持多大山身心無勞損故」 tr. “because, though he holds many great mountains, body and mind suffer no weariness or injury” 〔T35n1735 0864c07〕

(2) The simile of the great adamantine mountains placed within a pore — 「假使有一大金剛山，與上所經一切佛剎其量正等……諸佛能以如是諸山置一毛孔」 tr. “suppose there were one great adamantine mountain exactly equal in size to all the buddha-lands thus traversed … the buddhas are able to place such mountains within a single pore” 〔T10n0279 0249a14〕〔T10n0279 0249〕: upon this Chengguan sets forth the inconceivability of 「多少即入」 tr. “the many and the few entering into one another” 〔T35n1735 0861b08〕: 「此山已無邊矣，況有多山在於一毛，況復多毛窮劫持住，實難思之境矣」 tr. “this mountain is already boundless; how much more when there are many mountains within a single pore, and how much more when many pores hold them and abide so to the exhausting of kalpas — truly a realm beyond thought” 〔T35n1735 0864c08–10〕.

(3) The five similes of taking birth — 「以究竟三昧觀受生法如幻、如化、如影、如空、如熱時焰，隨樂而受」 tr. “with the ultimate samādhi they contemplate that the dharma of taking birth is like an illusion, like a magical creation, like a shadow, like emptiness, like the shimmering heat-haze of the hot season, and they take birth according to what they delight in” 〔T10n0279 0246c02〕〔T10n0279 0246〕:

The ground of the simile: illusion · magical creation · shadow · emptiness · the heat-haze of the hot season, all five of which appear and yet are not real.
The body of the simile: the Tathāgata’s descending in spirit into the mother’s womb and taking birth.
The sense set forth: entering the womb and yet not bound by the womb — 「無生現生是誕生相」 tr. “to appear as born where there is no birth is the mark of being born” 〔T35n1735 0864a05〕.

(4) The simile of the gold and the ornament (the ancient worthies’ simile for what is originally possessed and what is produced by cultivation) — Fazang:

「此有四義而無四事，猶如金莊嚴具，若稱取斤兩，本有如金；若嚴具相狀，工匠修生；若由成嚴具方顯金德，則修生之本有；若嚴具攬金成無別自體，則本有之修生。」 tr. “Here there are four senses and yet not four things, just as with a golden ornament: if one weighs it by the ounce, what is originally possessed is like the gold; if one takes the shape of the ornament, it is produced by the cultivation of the craftsman; if it is only through the completing of the ornament that the virtue of the gold is set forth, then what is produced by cultivation is what is originally possessed; if the ornament, taking up the gold, is completed without any substance of its own, then what is originally possessed is what is produced by cultivation.” 〔T35n1733 0392a20–24〕

Chengguan takes this up and abridges it: 「本有如真金、修生如嚴具，然由嚴具方顯金德，嚴具無體全攬金成。」 tr. “what is originally possessed is like true gold, and what is produced by cultivation like the ornament; yet it is through the ornament that the virtue of the gold is set forth, and the ornament, having no substance of its own, is wholly completed by taking up the gold.” 〔T35n1735 0861a26–27〕

(5) The simile of the net of Indra — this chapter: 「知一切法界中如因陀羅網諸差別事盡無有餘」 tr. “knowing within the whole Dharma realm the differentiated matters of every kind, like the net of Indra, exhaustively with nothing left over” 〔T10n0279 0248c15〕〔T10n0279 0248〕; Li Tongxuan takes this simile as running through all thirty-two gates: 「已下通十種無量住，總有三十二種無量普遍周無礙總別同異成壞自在因陀羅網門」 tr. “what follows takes in the ten measureless abidings; in all there are thirty-two kinds of gate of the net of Indra — measureless, universally pervading, unobstructed, of the whole and the part, of sameness and difference, of forming and decay, and masterly” 〔T36n1739 0932b02–04〕. The sense set forth: gate refers to gate, layer upon layer without exhausting.

(6) The simile of the wish-fulfilling jewel (the ancient worthies’ simile in explaining the swift dharmas) — Chengguan: 「如如意寶見速獲益，而薄福不覩」 tr. “as with the wish-fulfilling jewel, to see it is swiftly to obtain the benefit; but the thin in merit do not behold it” 〔T35n1735 0865a08–09〕: the simile is that the benefit swiftly obtained by seeing a buddha does not wait upon seeking, while those thin in merit do not see it though it stand before them.

(7) The simile of measuring space with the tip of a hair — 「假使有人於遍虛空一一世界悉以毛端次第度量，諸佛能於一毛端處結跏趺坐，盡未來劫」 tr. “suppose someone were to measure out in order, with the tip of a hair, every single world throughout space: the buddhas are able within the space of a single hair-tip to sit in the cross-legged posture to the end of the kalpas of the future” 〔T10n0279 0249a25〕〔T10n0279 0249〕: with the smallest of measures it gathers in the greatest of times and places, setting forth that to sit upon a single hair-tip is not to diminish the pervading.

(8) The great lion’s roar — 「於眾會中大師子吼，明了分別一切諸法」 tr. “in the midst of the great assembly they make the great lion’s roar, clearly distinguishing all dharmas” 〔T10n0279 0243b13〕〔T10n0279 0243〕; and again 「能於法界一切眾中無諸恐怖，大師子吼演說如來甚深法義」 tr. “able, in the midst of all the assemblies of the Dharma realm, to be without terrors of any kind, and with the great lion’s roar to expound the most profound meaning of the Dharma of the Tathāgata” 〔T10n0279 0244b25〕〔T10n0279 0244〕: with the roar of the king of beasts it likens the expounding of the Dharma that is fearless and unbending.

(9) The similes of the wheels of the Dharma — 「高昇圓滿大智慧日法輪、普然照世智慧明燈法輪」 tr. “the wheel of the Dharma of the sun of great wisdom risen high and full, the wheel of the Dharma of the bright lamp of wisdom that universally blazes and illumines the world” 〔T10n0279 0249b21〕〔T10n0279 0249〕: with the sun and the lamp it likens the wheel of the Dharma whose wisdom illumines the world.

IV. Collation with Parallel Translations

The Chinese collation texts for the principal sentences of this chapter: Śikṣānanda T279 (the base text, chapter 33) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, The Inconceivable Dharmas of the Buddhas, chapter 28; the first half beginning in fascicle 30 〔T09n0278 0590b13〕, the second half beginning in fascicle 31 〔0595b05〕). In the sixty-fascicle recension this chapter stands twenty-eighth in the order of the whole scripture, differing from the thirty-third of the eighty-fascicle; and since the chapter numbers of the two recensions differ, the collation follows throughout the structure of the scene (who raises the question in thought · who empowers · who is the speaker · what gates are spoken), and does not force the chapter numbers into correspondence.

Sentence One: The Question Raised in Thought at the Opening

Collation text	Verbatim, rendered	Source
Śikṣānanda T279	At that time, among the great assembly there were bodhisattvas who thought thus … How are the lands of the buddhas inconceivable? How are the original vows of the buddhas inconceivable? How is the lineage-nature of the buddhas inconceivable? How is the appearing of the buddhas inconceivable? How is the body of the buddhas inconceivable?	T10n0279 0242
Buddhabhadra T278	At that time, among the great assembly of bodhisattvas there were bodhisattvas who thought in this way … The buddha-fields of the buddhas are inconceivable; the pure vows of the buddhas are inconceivable; the lineage-family of the buddhas is inconceivable; the coming forth into the world of the buddhas is inconceivable; the dharma-body of the buddhas is inconceivable,	T09n0278 0590b14–17

Where the variants lie: (a) The 80 has 「大會中有諸菩薩」 tr. “among the great assembly there were bodhisattvas,” while the 60 has 「諸菩薩大會中，有諸菩薩」 tr. “among the great assembly of bodhisattvas there were bodhisattvas” 〔T09n0278 0590b14〕. (b) The ten questions in the 80 are all cast in the interrogative form 「云何不思議」 tr. “how is it inconceivable,” while in the 60 they are all cast in the declarative form 「不可思議」 tr. “is inconceivable.” (c) The names of the ten questions: the 80 has lands · original vows · lineage-nature · appearing · body · voice · wisdom · mastery · unobstructedness · liberation; the 60 has buddha-fields · pure vows · lineage-family · coming forth into the world · dharma-body · voice · wisdom · mastery of spiritual power · unobstructed abiding · liberation 〔T09n0278 0590b15–19〕. (d) The 80 has 「作是念」 tr. “thought thus,” the 60 「作如是念」 tr. “thought in this way.”

Sentence Two: The Empowering and the Speaker

Collation text	Verbatim, rendered	Source
Śikṣānanda T279	At that time the World-Honored One, knowing what the bodhisattvas were thinking in their minds, then empowered him with spiritual power, gathered him in with wisdom, illumined him with light, and filled him with majestic force, causing Blue-Lotus Treasury Bodhisattva to abide in the fearlessness of a buddha and to enter the Dharma realm of a buddha	T10n0279 0242
Buddhabhadra T278	At that time the World-Honored One, knowing what the bodhisattvas were thinking in their minds, then gave to Blue-Lotus Bodhisattva the spiritual power of a buddha, the wisdom of a buddha, the eloquence of a buddha, the merit of a buddha, and the fearlessness of a buddha, filling his body with them	T09n0278 0590b20–22

Where the variants lie: (a) The name of the speaker: the 80 has 「青蓮華藏菩薩」 tr. “Blue-Lotus Treasury Bodhisattva,” the 60 「青蓮華菩薩」 tr. “Blue-Lotus Bodhisattva”; the name of the one addressed is in both texts alike 「蓮華藏菩薩」 tr. “Lotus Treasury Bodhisattva” 〔T09n0278 0590c01–02〕. (b) The list of what is given in the empowering: the 80 has the four items of spiritual power · wisdom · light · majestic force, while the 60 has the five items of the spiritual power of a buddha · the wisdom of a buddha · the eloquence of a buddha · the merit of a buddha · the fearlessness of a buddha. (c) The sentence of the address made while sustained by that power has the same construction in both texts: the 60 has 「爾時，青蓮華菩薩承佛神力，告蓮華藏菩薩言」 tr. “at that time Blue-Lotus Bodhisattva, sustained by the spiritual power of the Buddha, said to Lotus Treasury Bodhisattva” 〔T09n0278 0590c01–02〕, and the 80 has 「承佛神力，告蓮華藏菩薩言」 tr. “sustained by the spiritual power of the Buddha, he said to Lotus Treasury Bodhisattva” 〔T10n0279 0242a21〕.

Sentence Three: The Gate of the General Heading

Collation text	Verbatim, rendered	Source
Śikṣānanda T279	Sons of the Buddha! The buddhas, the World-Honored Ones, have measureless abidings, namely: they abide always in great compassion; they abide in doing the deeds of a buddha with bodies of every kind; they abide in turning the pure wheel of the Dharma with an impartial mind; they abide in expounding measureless dharmas with the four kinds of eloquence	T10n0279 0242
Buddhabhadra T278	Sons of the Buddha! The buddhas have measureless and numberless pure and wondrous abidings; the buddhas abide in measureless mastery; the buddhas have never missed the time in any matter; all the buddhas alike and impartially turn the pure wheel of the Dharma; the four kinds of eloquence of the buddhas expound without exhausting	T09n0278 0590c02–05

Where the variants lie: the 80 arranges the parallel with the graph 「住」 tr. “abide” at the head of each member (abiding always · abiding with bodies of every kind · abiding with an impartial mind · abiding with the four kinds of eloquence), while the 60 sets them out loosely with 「諸佛」 tr. “the buddhas” at the head of each (abiding in measureless mastery · never missing the time · impartially turning the pure wheel of the Dharma · the four kinds of eloquence expounding without exhausting); the opening and closing of the sentence-form differ while the sense set forth answers to the same thing. The 60 has 「無量無數清淨妙住」 tr. “measureless and numberless pure and wondrous abidings” 〔T09n0278 0590c02〕, the 80 「無量住」 tr. “measureless abidings.”

Sentence Four: The Gate of Unobstructed Liberation at the End of the Chapter

Collation text	Verbatim, rendered	Source
Śikṣānanda T279	All the buddhas are able within a single dust mote to manifest all the deeds of a buddha past, future, and present. These are the ten.	T10n0279 0251
Buddhabhadra T278	All the buddhas, within a single dust mote, manifest everywhere all the deeds of a buddha of all the buddhas of the three times. Sons of the Buddha! These are the ten kinds of unobstructed liberation of all the buddhas.	T09n0278 0601a12–14

Where the variants lie: (a) The 80 has 「一塵」 tr. “a single mote,” the 60 「一微塵中」 tr. “within a single dust mote.” (b) The 80 has 「去、來、今」 tr. “gone, come, and now,” the 60 「三世」 tr. “the three times.” (c) For the closing sentence the 80 has 「是為十」 tr. “these are the ten” (the standing usage for all the gates throughout the chapter), while the 60 has 「是為一切諸佛十種無礙解脫」 tr. “these are the ten kinds of unobstructed liberation of all the buddhas” 〔T09n0278 0601a13〕 (concluding with the name of the gate). (d) The last gate is in both texts alike 「十種無礙解脫」 tr. “the ten kinds of unobstructed liberation,” and the structure of the scene at the head and the tail of the chapter is wholly the same.

V. Scriptural Grounds of Sectarian Doctrine (the eye)

(1) The fruit-virtues spoken within an assembly of the cause — this chapter speaks the fruit-virtues of a buddha and yet is placed in the return to the Hall of Universal Light (an assembly of the gate of the cause), and Zhiyan sets a question and answer to make the reason clear:

「問不思議法品等亦明果德。何故得於因門說耶。答此等雖是果德。對緣以辨果。非是究竟圓寂之果。是故與因同一會說也。」 tr. “Question: the Chapter on the Inconceivable Dharmas and the rest likewise make clear the fruit-virtues. Why then may they be spoken within the gate of the cause? Reply: though these are the fruit-virtues, they set forth a fruit in relation to conditions; they are not the fruit of ultimate perfect quiescence. Therefore they are spoken in one and the same assembly with the cause.” 〔T45n1868 0514b08–11〕

This is the direct scriptural ground for the placement of this chapter within the doctrinal classification: what is spoken is a fruit set forth in relation to conditions, not the fruit of ultimate perfect quiescence, and therefore it may be spoken in the same assembly with the cause.

(2) The four propositions of production by cultivation and original possession — the substance of the merits of the buddhas the ancient worthies judge to be of two kinds, which make four propositions. Chengguan:

「諸佛功德不出二種：一者修生、二者本有，初謂信等本無今有，後謂真如具性功德。此二無礙，應成四句：一唯修生、二唯本有，以性相軀分故；三本有修生，謂如來藏待彼了因，本隱今顯故；四修生本有，無分別智冥符理故。」 tr. “The merits of the buddhas do not go beyond two kinds: the first is what is produced by cultivation, the second what is originally possessed. The former means that faith and the rest were originally not there and now are; the latter means that suchness is complete in the merits of its nature. These two are unobstructed, and should make four propositions: first, only production by cultivation; second, only original possession, since nature and mark are divided in their frames; third, original possession as production by cultivation, since the Tathāgata-womb, awaiting that revealing cause, was originally hidden and is now made manifest; fourth, production by cultivation as original possession, since non-discriminating wisdom tallies in the dark with the principle.” 〔T35n1735 0861a19–24〕

And by the tenet of this scripture, the four senses do not make four things:

「依此經宗，雖有四義而無四事……故唯金不礙嚴具，唯法身而不礙報化，唯嚴具亦然。既互全收，故十身無礙，八相該於法界、丈六遍於十方。諸根毛孔各無限量亦不礙量，量與無量無有障礙。」 tr. “By the tenet of this scripture, though there are four senses there are not four things … and thus the gold alone does not obstruct the ornament, the dharma-body alone does not obstruct the reward and emanation bodies, and so also with the ornament alone. Since they wholly gather one another in, the ten bodies are unobstructed, the eight aspects run through the Dharma realm, and the sixteen-foot body pervades the ten directions. The faculties and the pores are each without limit of measure and yet do not obstruct measure; measure and the measureless are without obstruction between them.” 〔T35n1735 0861a25–0861b02〕

(3) The four gates of the inconceivable — Chengguan first lists four kinds of inconceivable in general, and judges that this chapter properly sets forth the fourth:

「三顯不思議之義。泛明有四：一理妙難測、二事廣難知、三行深越世、四果用超情。今文通四，正辨後一。」 tr. “Third, to set forth the sense of the inconceivable. Broadly there are four: first, the principle is subtle and hard to fathom; second, the phenomena are vast and hard to know; third, the practice is deep and passes beyond the world; fourth, the function of the fruit transcends what feeling can reach. The present text runs through all four, but properly sets forth the last.” 〔T35n1735 0861b02–05〕

With regard to the fourth he opens four gates again:

「一何者不思議？略辨十種：一智超世表、二悲越常情、三無思成事、四同染恒淨、五所作祕密、六業用廣大、七多少即入、八分圓自在、九依正無礙、十理事一味。」 tr. “First, what is it that is inconceivable? Ten kinds are set forth in brief: first, wisdom transcends the mark of the world; second, compassion passes beyond ordinary feeling; third, without thinking, matters are accomplished; fourth, one with the defiled and always pure; fifth, what is done is secret; sixth, the function of activity is vast; seventh, the many and the few enter into one another; eighth, the part and the whole are masterly; ninth, the dependent and the proper are unobstructed; tenth, principle and phenomena are of one savor.” 〔T35n1735 0861b05–09〕

「二於何不思議？此有四位？一過世間、二越權小、三超因位、四顯法自體。三云何不思議？亦有四種，謂非聞、思、修及報智境故。四何用不思議？亦有四種，謂令信向故、起行求故、隨分證故、圓滿得故。」 tr. “Second, with regard to what is it inconceivable? Here there are four positions: first, it passes beyond the world; second, it passes beyond the provisional and the lesser; third, it transcends the position of the cause; fourth, it sets forth the very substance of the Dharma. Third, how is it inconceivable? There are likewise four kinds, namely, because it is not the realm of hearing, of thinking, of cultivating, or of the wisdom of recompense. Fourth, what use is the inconceivable? There are likewise four kinds, namely: to cause faith and inclination; to give rise to practice and seeking; to realize it in one’s portion; and to obtain it in fullness.” 〔T35n1735 0861b09–14〕

(4) One gate complete with ten · three hundred and twenty virtues — the name of the inconceivable in this chapter is established precisely by the mutual containing of gate within gate:

「二者此品具答十問，謂佛德無量，略顯三十二門，門皆具十，有三百二十德，以顯無盡。」 tr. “Second, this chapter answers the ten questions in full: that is, the virtues of a buddha are measureless, and thirty-two gates are set forth in brief, and each gate is complete with ten, making three hundred and twenty virtues, so as to show that there is no exhausting.” 〔T35n1735 0861c28–0862a01〕

「既隨一門皆答十問，則包含該攝，是以名不思議。」 tr. “Since following any one gate all ten questions are answered, there is containing and gathering in, and it is therefore named the inconceivable.” 〔T35n1735 0865a26–27〕

Li Tongxuan says the same sense by way of the net of Indra:

「已下通十種無量住，總有三十二種無量普遍周無礙總別同異成壞自在因陀羅網門，答前十問佛不思議法故。於此三十二種，如因陀羅網互參普遍周。法門中約數有三百二十種，答前十問。」 tr. “What follows takes in the ten measureless abidings; in all there are thirty-two kinds of gate of the net of Indra — measureless, universally pervading, unobstructed, of the whole and the part, of sameness and difference, of forming and decay, and masterly — answering the earlier ten questions on the inconceivable dharmas of the buddhas. Within these thirty-two kinds, like the net of Indra they refer to one another and pervade universally. Within the gates of the Dharma, reckoned by number, there are three hundred and twenty kinds, answering the earlier ten questions.” 〔T36n1739 0932b02–06〕

(5) The perfect fusion of the ten bodies — the ninth dharma of the valor of the great Nārāyaṇa banner lists twenty-five bodies: 「一切諸佛同一法身、境界無量身、功德無邊身、世間無盡身、三界不染身」 tr. “all the buddhas have one and the same dharma-body: the body whose realm is measureless, the body whose merit is boundless, the body inexhaustible to the world, the body undefiled by the three realms” 〔T10n0279 0250a09〕〔T10n0279 0250〕, and Chengguan judges of them:

「文列二十五身，或即應之真、即真之應、即性之相、即理之智。十身圓融同一法界之身，不可配於報化，故云最上微密。」 tr. “The text lists twenty-five bodies — or the real that is the very responsive, or the responsive that is the very real, or the mark that is the very nature, or the wisdom that is the very principle. The ten bodies in perfect fusion are the body of one and the same Dharma realm, and cannot be allotted to the reward and emanation bodies, and hence it says ‘highest and most subtly secret.’” 〔T35n1735 0864c25–28〕

And upon the passage 「最勝無上法身莊嚴」 tr. “the most surpassing and unsurpassed adornment of dharma-body” 〔T10n0279 0244c18〕 he opens a division of five bodies: suchness come forth from its wrapping is the dharma-body of the nature of the Dharma; wisdom tallying with the Dharma realm is the dharma-body of wisdom; 「「雖在」已下應化法身」 tr. “from ‘though present within’ onward is the dharma-body of response and emanation”; 「「了世」已下功德法身」 tr. “from ‘fully understanding the world’ onward is the dharma-body of merit”; 「言語道斷，即虛空法身，亦實相法身」 tr. “the path of speech being cut off, this is the dharma-body of space, and also the dharma-body of the real mark” 〔T35n1735 0863a13–14〕.

(6) The ten kinds of mastery, the same as the eighth ground yet deeper and broader — the ten dharmas of mastery in this chapter Chengguan judges to be the same in name as the ten kinds of mastery of the eighth of the ten grounds, but differing in depth and breadth:

「別中，全同八地之中十種自在，但深廣不次耳。一法自在……二心自在……三勝解自在……四財自在……五命自在……六如意自在……七智自在……八業自在……九生自在……十願自在」 tr. “In the particular, they are wholly the same as the ten kinds of mastery of the eighth ground, only deeper and broader and not in the same order. First, mastery of the Dharma … second, mastery of mind … third, mastery of resolute understanding … fourth, mastery of wealth … fifth, mastery of life … sixth, mastery of what one wishes … seventh, mastery of wisdom … eighth, mastery of activity … ninth, mastery of birth … tenth, mastery of vow” 〔T35n1735 0863a24–0863b11〕

VI. Divergent Interpretations of the Commentators (the ancient worthies · with their tenets marked)

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (the eighty-fascicle Avataṃsaka, followed text by text · principal)

The explanation of the name: 「二釋名者，如來果法逈超言慮，故以為名，斯即佛之不思議法也。」 tr. “Second, the explanation of the name: the fruit-dharmas of the Tathāgata far transcend speech and thought, and hence the name; this is just the inconceivable dharmas of a buddha.” 〔T35n1735 0861a10–12〕

The tenet and aim: 「三宗趣者，先總、後別。總明說佛果德體用，心言罔及為宗；令總忘言絕想，速滿為趣。」 tr. “Third, the tenet and aim: first in general, afterward in particular. In general, to set forth the substance and function of the fruit-virtues of a buddha, which mind and speech cannot reach, is the tenet; to cause all to forget speech and cut off thought and swiftly to be fulfilled is the aim.” 〔T35n1735 0861a12–14〕

The classification of the doctrinal stages in setting forth the virtues of a buddha in general: 「若說百四十不共佛法，通於權小；若五法攝大覺性，猶通於權；若言唯一味實德者，約理頓說。若言具無盡德，是此所明故。」 tr. “If one speaks of the hundred and forty dharmas not held in common with others, this runs through the provisional and the lesser; if one takes the five dharmas as gathering in the nature of great awakening, this still runs through the provisional; if one says that there is only the real virtue of one savor, this is spoken all at once in terms of principle. If one says that it is complete with inexhaustible virtues, this is what is set forth here.” 〔T35n1735 0861a14–17〕

The division of the five chapters: 「次正釋文。五品分二：初品總明佛德、後四別顯佛德……今依賢首，初品總顯佛德體用、次品別顯勝德之相、後品別明勝德用益。又初品明德、次品明相、後品明好。」 tr. “Next, the direct explanation of the text. The five chapters are divided in two: the first chapter sets forth the virtues of a buddha in general, and the latter four set them forth in particular … Now following Xianshou: the first chapter sets forth in general the substance and function of the virtues of a buddha, the next chapter sets forth in particular the marks of those surpassing virtues, and the chapter after sets forth in particular the benefit of the function of those surpassing virtues. Again, the first chapter makes clear the virtues, the next chapter the marks, and the chapter after the signs.” 〔T35n1735 0861b15–21〕

Why Blue-Lotus Treasury is the one empowered: 「所以加青蓮華藏者，果德離言，藉因顯故，因果同時故。性德無染，最超勝故，一德具含一切德故。」 tr. “The reason Blue-Lotus Treasury is empowered is that the fruit-virtues are apart from speech and are set forth by borrowing the cause, and cause and fruit are simultaneous; and the virtue of the nature is undefiled and most surpassing, and one virtue contains all virtues.” 〔T35n1735 0861c16–18〕

Why Lotus Treasury is the one addressed: 「告蓮華藏者，非同佛心，無以受佛德故。亦名蓮華不言青者，不礙能說為最勝故。」 tr. “As for addressing Lotus Treasury: if one’s mind were not the same as the Buddha’s, there would be no receiving the virtues of a buddha. He too is named Lotus but not called blue, since it does not obstruct the speaker’s being the most surpassing.” 〔T35n1735 0861c21–23〕

The divergence over the ancient worthies’ allotment of the ten powers · Chengguan does not follow it: 「古德將標中十力次第配下十勇健法，謂初為廣大力等，則令別中一門不攝前十、不成百門，亦令餘門無廣大義。初門無最上等，設欲從勝配者，應逆次配之。」 tr. “The ancient worthies allotted the ten powers of the heading, in due order, to the ten dharmas of valor below, saying that the first is vast power and so on; but this would make one gate of the particular fail to gather in the preceding ten and fail to make a hundred gates, and would also leave the remaining gates without the sense of vastness. The first gate would then have nothing of the highest and the rest; and if one wished to allot them by what is surpassing, one ought to allot them in reverse order.” 〔T35n1735 0864b22–26〕 — Chengguan, having recorded the ancient worthies’ allotment, then gives an allotment in reverse order of his own (「今逆次配此，即不可動力」 tr. “now allotting them here in reverse order, this is the power that cannot be moved” 〔0864c01〕).

The Yanyi chao, explaining the passage of the commentary on the reason for its coming: 「疏「初來意」者，文二」 tr. “as for the commentary’s ‘first, the reason for its coming,’ the text is in two” 〔T36n1736 0605b14〕.

Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle Avataṃsaka · the wellspring of the judgments)

The explanation of the name: 「初釋名者，如來果之法，逈超言慮，故以為名。」 tr. “First, the explanation of the name: the dharmas of the fruit of the Tathāgata far transcend speech and thought, and hence the name.” 〔T35n1733 0391c26–27〕

The three layers of the reason for its coming: 「二來意，有三：一遠者，此下三品為通答普光佛無上地等句問故……二次來意者，為前已辨修生因滿，今此正顯酬因果圓，故次三品來也。三近來意者，前〈住處品〉是因滿之終，此品是果成之首，故次來也。」 tr. “Second, the reason for its coming, of which there are three. First, the remote: the three chapters from here on answer in general the questions on the unsurpassed ground of the Buddha and the rest at the Hall of Universal Light … Second, the next reason for its coming: since what went before has already set forth the fullness of the cause produced by cultivation, this now directly sets forth the roundness of the fruit that repays the cause, and therefore the three chapters come next. Third, the near reason for its coming: the preceding Chapter on the Dwelling Places is the end of the fullness of the cause, and this chapter is the head of the completing of the fruit, and therefore it comes next.” 〔T35n1733 0391c27–0392a08〕

The four stages of the doctrinal classification: 「初中，若說一百四十不共法等，通小乘及初教等；若辨淨法界及四智為德，即通始終漸教；若以一味實德，則唯頓教，如〈光覺〉等品說；若具一切無盡之德，如此文等，是一乘圓教。」 tr. “Within the first: if one speaks of the hundred and forty dharmas not held in common and the rest, this runs through the lesser vehicle and the initial teaching and so on; if one sets forth the pure Dharma realm and the four wisdoms as its virtues, this runs through the gradual teaching, both initial and final; if one takes the real virtue of one savor, this is only the sudden teaching, as is spoken in the Chapter on Awakening by Light and the rest; if it is complete with all inexhaustible virtues, as in this text and the like, this is the perfect teaching of the One Vehicle.” 〔T35n1733 0392a11–15〕

The gate of divided marks · the gate of unobstructedness: 「一分相門，謂化身為化地前現染土等，報身為地上現於淨土，此約三乘差別機說。二無礙門，謂報化不分，即權恒實，如樹王下現十佛身、丈六遍於十方、八相該於法界、諸根毛孔各無限量亦不礙限量，是則限無限無礙，此約一乘圓機說。」 tr. “First, the gate of divided marks: the emanation body is for those to be transformed who are before the grounds, and manifests defiled lands and so on; the reward body is for those upon the grounds, and manifests a pure land. This is spoken in terms of the differing capacities of the three vehicles. Second, the gate of unobstructedness: the reward and the emanation are not divided, and the provisional is always the real — as beneath the king of trees the ten buddha-bodies are manifested, the sixteen-foot body pervades the ten directions, the eight aspects run through the Dharma realm, and the faculties and the pores are each without limit of measure and yet do not obstruct limit and measure; thus the limited and the limitless are unobstructed. This is spoken in terms of the perfect capacity of the One Vehicle.” 〔T35n1733 0392b01–07〕

The four layers of gathering in: 「攝有四重，如此品說：一略舉十門，如品初所問：二次辨三十二門，如答中大位：三具顯有三百二十門，如答中別辨：四廣明多門，如類十方一一皆各無盡無盡也。」 tr. “The gathering in has four layers, as is spoken in this chapter: first, ten gates are raised in brief, as in what is asked at the opening of the chapter; second, thirty-two gates are next set forth, as in the great positions of the answer; third, three hundred and twenty gates are set forth in full, as in the particular setting forth within the answer; fourth, many gates are set forth at length, as when in like manner throughout the ten directions each and every one is inexhaustibly inexhaustible.” 〔T35n1733 0392b07–11〕

Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track of symbolic reading)

The explanation of the name by distinguishing consciousness from wisdom: 「云何名佛不思議？情識想不能及，故不思。情識名不能及故，言不思議……心不能及、情亡識滅，任智用故。明如來智用，非識心妄情思慮所知故，非情亡想，寂智乃現……識滅情昧，正智現前，名為不思議。」 tr. “What is it that is called the inconceivable of a buddha? The thought of feeling and consciousness cannot reach it, and hence ‘not thought’; the name of feeling and consciousness cannot reach it, and hence it says ‘inconceivable’ … the mind cannot reach it; when feeling perishes and consciousness ceases, wisdom is left to function. This makes clear that the functioning of the Tathāgata’s wisdom is not what the false feeling and deliberation of the conscious mind can know; unless feeling perishes and thought ceases, the quiescent wisdom does not appear … when consciousness ceases and feeling is dark, right wisdom appears before one, and this is named the inconceivable.” 〔T36n1739 0931c22–29〕

The explanation of the master able to speak it: 「說法菩薩號青蓮華藏者，明前品菩薩得法成忍，得心自在，號曰心王。此明根本智圓，明清淨無染名青蓮華，以根本智圓明能成差別智名藏故。告蓮華藏菩薩者，明依根本智告差別智故，為表相成故。」 tr. “That the bodhisattva who expounds the Dharma is named Blue-Lotus Treasury makes clear that the bodhisattva of the preceding chapter obtained the Dharma and accomplished forbearance and obtained mastery of mind, and was named Mind-King. This makes clear that the fundamental wisdom is round, and being bright, pure, and undefiled it is named the blue lotus, and since the fundamental wisdom, round and bright, is able to complete the differentiating wisdom, it is named treasury. That he addresses Lotus Treasury Bodhisattva makes clear that relying on the fundamental wisdom he addresses the differentiating wisdom, so as to signify their completing one another.” 〔T36n1739 0932a04–08〕

The One Vehicle’s obtaining them together, differing from the three vehicles’ before and after: 「三乘名先得智緣真、後得智緣俗，此一乘得即同得，不分三世有前後故。」 tr. “In the three vehicles it is said that the prior wisdom takes the real as its object and the subsequently attained wisdom takes the conventional as its object; in this One Vehicle the obtaining is a single obtaining, since it is not divided into three times with a before and an after.” 〔T36n1739 0932a08–10〕

The long outline in thirty-five segments: 「四隨文釋義者，於此一品經長科為三十五段。前三段是問并佛加持及青蓮華獲益；後三十二段是答。」 tr. “Fourth, the explanation of the meaning following the text: this one chapter of the scripture is outlined at length in thirty-five segments. The first three segments are the question together with the Buddha’s empowering and the benefit obtained by Blue Lotus; the latter thirty-two segments are the answer.” 〔T36n1739 0932a18–21〕

The great sense of the chapter: 「此品大意，明從前進修至此自己三業身語智用業用廣大，會佛三業廣大用故。」 tr. “The great sense of this chapter is to make clear that from the advance in cultivation before this, up to here, one’s own three activities of body, speech, and the functioning of wisdom are vast in their activity and function, meeting with the vast function of the three activities of a buddha.” 〔T36n1739 0932b09–11〕

Recorded without adjudication: as to the explanation of the name, Chengguan and Fazang alike establish it upon 「逈超言慮」 tr. “far transcending speech and thought” (the track upon which speech and thought do not reach), while Li Tongxuan establishes it upon 「情亡識滅，任智用故」 tr. “when feeling perishes and consciousness ceases, wisdom is left to function” 〔T36n1739 0931c26〕 (the track of distinguishing consciousness from wisdom); as to the organization, Chengguan, following Xianshou, divides the five chapters in three — the first chapter setting forth the virtues, the next the marks, the last the signs — while Li Tongxuan gathers the thirty-two gates under one’s own three activities of body, speech, and the functioning of wisdom; and as to the allotment, Chengguan records the ancient worthies’ allotment of the ten powers of the heading, in due order, to the ten dharmas of valor, and then gives an allotment in reverse order of his own. The three houses stand together, and all are the settled teachings of the ancient worthies: they are recorded, and no judgment is passed among them.

VII. Cross-Reading and Lineage

Zhiyan, Huayan yisheng shixuan men T45n1868: 「問不思議法品等亦明果德。何故得於因門說耶。答此等雖是果德。對緣以辨果。非是究竟圓寂之果。是故與因同一會說也。」 tr. “Question: the Chapter on the Inconceivable Dharmas and the rest likewise make clear the fruit-virtues. Why then may they be spoken within the gate of the cause? Reply: though these are the fruit-virtues, they set forth a fruit in relation to conditions; they are not the fruit of ultimate perfect quiescence. Therefore they are spoken in one and the same assembly with the cause.” 〔0514b08–11〕 — that this chapter stands within an assembly of the cause and yet speaks the fruit-virtues has its ground for the doctrinal classification directly here; at the moment Zhiyan set this question and answer, the difference between this chapter and the ultimate ocean of the fruit of the Nature-Arising kind was already settled.
The language of the six marks within this chapter: Li Tongxuan gathers the mutual containing of the thirty-two gates under 「總別同異成壞自在因陀羅網門」 tr. “the gate of the net of Indra, of the whole and the part, of sameness and difference, of forming and decay, and masterly” 〔T36n1739 0932b03–04〕, which is the same numbered dharma as the fourth great vow of the first ground in the Chapter on the Ten Grounds, 「總相、別相、同相、異相、成相、壞相」 tr. “the mark of the whole, the mark of the part, the mark of sameness, the mark of difference, the mark of forming, the mark of decay” 〔T35n1735 0739c03〕; the text of this chapter does not itself raise the name of the six marks, and it is the ancient worthies who read its sense of mutual containing by the language of the six marks — a reading of the ancient worthies, recorded without adjudication.
The joining with the four chapters that follow: Chengguan judges the five chapters as one group (「五品分二：初品總明佛德、後四別顯佛德」 tr. “the five chapters are divided in two: the first chapter sets forth the virtues of a buddha in general, and the latter four set them forth in particular” 〔T35n1735 0861b15–16〕), this chapter being the general setting forth of the fruit-virtues, while the Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata and the Chapter on the Merit of the Light of the Secondary Signs set forth the marks and signs in particular, and the Chapter on the Practice of Samantabhadra and the Chapter on the Appearance of the Tathāgata set forth practice and appearing in particular; and Chengguan says at the end of this chapter 「相海等，猶答前問故」 tr. “the Ocean of Marks and the rest still answer the earlier questions” 〔0865a28–29〕 — the unfinished momentum of this chapter runs straight on into the chapters that follow.
Cross-reading with the eighth of the ten grounds: the ten dharmas of mastery in this chapter are 「全同八地之中十種自在，但深廣不次耳」 tr. “wholly the same as the ten kinds of mastery of the eighth ground, only deeper and broader and not in the same order” 〔T35n1735 0863a24–25〕 — the mastery of the position of the cause and the mastery of the position of the fruit share the same names and differ in measure, and only by reading the two chapters together does one see what the words 「深廣」 tr. “deeper and broader” actually amount to.
Chengguan cites the Yogācārabhūmi in explaining the three goods: 〔T35n1735 0863c10–12〕「《瑜伽》八十五云「一初善，聽聞時生歡喜故。二中善，修行時無有艱苦，遠離二邊依中道行故。三後善，謂究竟離垢等故。」〔T35n1735 0863c10〕」 tr. “The Yogācārabhūmi, fascicle eighty-five, says: ‘First, good in the beginning, since gladness arises at the time of hearing. Second, good in the middle, since at the time of cultivating there is no hardship, and one is far removed from the two extremes and walks by the Middle Way. Third, good in the end, that is, ultimately apart from defilement and so forth.’” — explaining the phrase of the eighth skillfulness in means of this chapter, 「初、中、後善，皆悉究竟」 tr. “good in the beginning, good in the middle, and good in the end, all of them ultimate” 〔T10n0279 0246a15〕〔T10n0279 0245〕.
A record of what is not found, honestly kept: Vasubandhu’s Shidi jing lun T26n1522 〔not found · 佛不思議法 yields no hits〕 — that treatise explains only the Chapter on the Ten Grounds; Fazang’s Huayan jing zhigui T45n1883 〔not found〕; the Cheng weishi lun T31n1585 〔not found〕; the Mahāyānasaṃgraha T31n1594 〔not found〕. The three hits in the Huayan yisheng jiaoyi fenqi zhang T45n1866 all belong to the Taishō collation notes (variant witnesses reading 「為不思議法品等」 tr. “the Chapter on the Inconceivable Dharmas and the rest”), and are not doctrinal citations from Xianshou’s own text; they are recorded as the facts stand and are not counted as grounds.

VIII. Edition Location Register

Śikṣānanda T279 (the base text): Chapter 33, The Inconceivable Dharmas of the Buddhas 〔T10n0279 0242a05〕 onward – 〔0251b〕 ending (fascicles 46–47). The sequence of page anchors (checked line by line against the source-text layer): 0242→0243→0244→0245→(fascicle 47 begins) 0246→0247→0248→0249→0250→0251. The positions of the gates: the ten phrases of the question raised in thought · the empowering · the part of the witnessing · the general address made while sustained by that power 0242 · the general heading of the measureless abidings 0242 · the ten dharmas pervading the Dharma realm 0242 · the wisdom that brings forth thought after thought 0242 · not missing the time 0242 · the incomparable and inconceivable realms 0242 · bringing forth ten kinds of wisdom 0242 · the dharmas of universal entering 0243 · the vast dharmas hard to believe and accept 0243 · apart from faults and pure 0243 · ultimate purity 0243 · the ten deeds of a buddha at all times 0243 · the dharmas of the inexhaustible ocean of wisdom 0243 · the constant dharmas 0243 · expounding measureless gates of the Dharma 0243 · doing the deeds of a buddha for sentient beings 0244 · the most surpassing dharmas 0244 · abiding without obstruction 0244 · the most surpassing and unsurpassed adornments 0244 · the dharmas of mastery 0245 · the perfect dharmas of a buddha 0245 · skillfulness in means 0245 · the ten vast deeds of a buddha 0246b18–0248b12 (the first 0246b21 · the second 0246c01 · the third 0246c17 · the fourth 0247a08 · the fifth 0247a17 · the sixth 0247b01 · the seventh 0247b11 · the eighth 0247c09 · the ninth 0247c29 · the tenth 0248a19) · the dharmas of mastery in the practice without duality 0248 · abiding in all dharmas 0248 · knowing all dharmas exhaustively with nothing left over 0248 · the listing of the names of the ten powers 0248 · the dharmas of the valor of the great Nārāyaṇa banner 0248c20–0250b19 (the first 0248c28 · the second 0249a02 · the third 0249a11 · the fourth 0249a22 · the fifth 0249b06 · the sixth 0249c02 · the seventh 0249c13 · the eighth 0249c20 · the ninth 0250a08 · the tenth 0250a22) · the decided dharmas 0250 · the swift dharmas 0250 · the pure dharmas that ought always to be held in recollection 0250 · the abidings of all-knowing wisdom 0250 · the samādhis of a buddha 0251 · unobstructed liberation 0251.
Buddhabhadra T278 (the Jin translation, the principal text collated against): The Inconceivable Dharmas of the Buddhas, chapter 28; the first half beginning in fascicle 30 〔T09n0278 0590b13〕 · the second half beginning in fascicle 31 〔0595b05〕 · ending 〔0601a14〕 (the next chapter, on the Ocean of Marks of the Tathāgata, beginning at 0601a21, is the boundary). The question raised in thought 0590b14 · the empowering 0590b20 · the address made while sustained by that power 0590c01–02 · the general heading of the wondrous abidings 0590c02–05 · the closing sentence of the last gate 0601a13–14.
Chengguan, Huayan jing shu T35n1735: the commentary on this chapter, 0861a03 onward – 0865b06 ending (spanning fascicles 46 · 47 〔0863c18〕 · 48 〔0865b04〕). The reason for its coming 0861a04–10 · the explanation of the name 0861a10–12 · the tenet and aim 0861a12–14 · the four propositions of production by cultivation and original possession 0861a19–24 · the four gates of the inconceivable 0861b02–14 · the division of the five chapters 0861b15–21 · the outline in four parts 0861b21–22 · why Blue-Lotus Treasury is empowered 0861c16–18 · why Lotus Treasury is addressed 0861c21–23 · the three hundred and twenty virtues 0861c28–0862a01 · the thirty-two gates allotted to the ten questions 0862a02–13 · the ten kinds of mastery allotted to the eighth ground 0863a24–0863b11 · the citation of the Yogācārabhūmi on the three goods 0863c10–12 · the outline of the ten vast deeds of a buddha 0863c18–0864b06 · the general and particular names of the ten powers 0864b19–20 · the ancient worthies’ allotment of the ten powers 0864b22–26 · the twenty-five bodies 0864c25–28 · his own remark at the end of the chapter 0865a26–29.
The Yanyi chao T36n1736: the sub-commentary on this chapter, 0605b14 onward.
Fazang, Tanxuan ji T35n1733 (the commentary on the sixty): The Inconceivable Dharmas of the Buddhas, chapter 28, 0391c25 onward – (the next chapter, on the Ocean of Marks of the Tathāgata, 0397a15, is the boundary). The explanation of the name 0391c26–27 · the three layers of the reason for its coming 0391c27–0392a08 · the four gates of the tenet and aim 0392a08–11 · the four stages of the doctrinal classification 0392a11–15 · the four propositions of production by cultivation and original possession 0392a15–20 · the simile of the gold and the ornament 0392a20–24 · the two gates of divided marks and unobstructedness 0392b01–07 · the four layers of gathering in 0392b07–11 · the four gates of the inconceivable 0392b11–20.
Li Tongxuan, Xin Huayan jing lun T36n1739: The Inconceivable Dharmas of the Buddhas, chapter 33, 0931c19 onward – (the next chapter, 0932c11, is the boundary). The four gates 0931c20–21 · the explanation of the name 0931c22–29 · the reason for its coming 0931c29–0932a03 · the explanation of the master able to speak it 0932a03–10 · the long outline in thirty-five segments 0932a18–21 · the outline of the first three segments 0932a21–28 · the general heading of the fourth segment 0932a28–0932b02 · the thirty-two gates and the net of Indra 0932b02–08 · the great sense of the chapter 0932b09–14.
Zhiyan, Shixuan men T45n1868: the question and answer on the fruit-virtues spoken within an assembly of the cause 0514b08–11.
Variant readings: within the range of T279 covered by this unit, 〔0242a05〕–〔0251b23〕, the Taishō base text carries 23 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0242a05〕一【大】｜上【宋】【元】【宮】 · 〔0242a13〕曜【大】｜耀【宋】【元】【明】【聖】 · 〔0242c10〕跏【大】｜加【宋】【元】【明】【宮】【聖】 · 〔0244a06〕一切【大】｜一一【聖】 · 〔0244a18〕寞【大】｜漠【聖】 · 〔0244a23〕一【大】｜一切【宮】 · 〔0244b11〕皆能於一切世……一切諸佛（凡19字）【大】｜皆能於一切世……一切諸佛（凡20字）【宮】 · 〔0244b12〕皆能於一切世……一切諸佛（凡20字）【大】｜皆能於一切世……一切諸佛（凡19字）【宮】 · 〔0244b21〕為十【大】｜無此字【北藏-CB】（明註曰等下北藏無為十二字【宮】） · 〔0244b21〕一【大】｜所謂一【明】（明註曰南藏無所謂二字） · 〔0245b12〕迫【大】｜迨【宮】 · 〔0246b17〕二【大】｜下【宋】【元】【宮】 · 〔0248b16〕辭【大】｜詞【宮】 · 〔0249a23〕跏【大】＊｜加【宋】【元】【聖】＊（＊同校並繫〔0249a27〕之跏字） · 〔0249b21〕昇【大】｜升【宋】【元】【明】 · 〔0249b24〕諭【大】｜喻【宋】【元】【明】【宮】 · 〔0249c07〕豎【大】｜竪【宮】 · 〔0250c03〕別【大】｜莂【宋】【明】 · 〔0250c18〕常【大】｜無此字【聖】 · 〔0251a08〕令【大】｜念【聖】 · 〔0251b12〕授【大】｜受【宮】【聖】 · 〔0251b21〕第【大】｜無此字【聖】 · 〔0251b23〕于闐國三藏實叉難陀奉制譯（凡12字）【大】｜新譯【聖】／唐于闐國三藏……陀奉制譯（凡13字）【明】. (＊＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
Notes of the original printing, recorded for the record: 2 items (notes of the original Taishō printing / CBETA editorial remarks, carrying no <app> collation and not counted among the Taishō collation notes listed above): 〔0246a01＋〕卷首缺【聖】 · 〔0248c17＋〕力＋（是為十佛子諸佛世尊有種）【明】【宮】.
A further note upon the variant readings: 11 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0243b27〕辦【CB】｜辨【大】／辦【宋】【明】【宮】／辯【聖】 · 〔0246c15〕族【CB】｜旋【大】／族【宮】 · 〔0247b23〕敕【CB】【麗-CB】｜勅【大】 · 〔0247b24〕普【CB】｜昔【大】／普【明】【宮】 · 〔0248a06〕辦【CB】｜辨【大】／辦【宋】【元】【明】【宮】 · 〔0248b03〕回【CB】【麗-CB】｜迴【大】 · 〔0248b23〕二【CB】｜二【宋】【元】【明】【宮】【聖】／一【大】 · 〔0248c17〕種力。何等為十？所謂【CB】｜種【大】／種力何等為十所謂【明】【宮】 · 〔0248c20〕力。是為十【CB】｜力【大】／力是為十【明】【宮】 · 〔0248c20〕佛子！諸佛世尊有十種【CB】｜無此字【大】／佛子諸佛世尊有種【明】【宮】 · 〔0249c11〕令【CB】【麗-CB】【磧-CB】｜今【大】.
A further note on variant readings: the three hits in the Huayan yisheng jiaoyi fenqi zhang T45n1866 all belong to the Taishō collation apparatus (<app> / <note> records of variant witnesses) and are not citations in the running text; they are recorded here.

華嚴經 品三十三 佛不思議法品Avataṃsaka Sūtra · The Inconceivable Dharmas of the Buddhas

念問十事：諸佛的十種不可思議

佛加持：世尊知念而加，青蓮華藏承力而說

一 無量住：諸佛所安住的地方

二 普遍法界十法：十處都無邊際

三 念念出生智：一念中示現八相

四 十不失時：該化度的時候不錯過

五 無比不思議境界：一即一切

六 出生十智：知其無而生其智

七 十種普入法：處處都進得去

八 難信受廣大法：微塵不大、世界不小

九 大功德離過清淨：無過失的十處

十 究竟清淨：十處都淨到底

十一 一切時十種佛事：何時何處都在作佛事

十二 無盡智海法：智慧如海不可竭

十三 十種常法：恆常不變之事

十四 演說無量法門：所說之門無有量

十五 為眾生作佛事：連寂默都是佛事

十六 最勝法：願堅、行久、心不退

十七 無障礙住：住在哪裡都無礙

十八 最勝無上莊嚴：身語意光笑法身色種族與大慈

十九 自在法：十種自在的用

二十 圓滿佛法：一一都成就

二十一 善巧方便：知其空而不廢說

二十二 十種廣大佛事（一）：兜率受生

二十二 十種廣大佛事（二）：降神母胎

二十二 十種廣大佛事（三）：處胎誕生·居宮不染

二十二 十種廣大佛事（四）：捨宮出家

二十二 十種廣大佛事（五）：樹下成正覺

二十二 十種廣大佛事（六）：轉不退法輪

二十二 十種廣大佛事（七）：入王都城邑

二十二 十種廣大佛事（八）：住阿蘭若·隱顯說默

二十二 十種廣大佛事（九）：生清淨善根之藏

二十二 十種廣大佛事（十）：入涅槃·舍利福田

二十三 無二行自在法：決定無二

二十四 十住·住一切法：所住的十處

二十五 知一切法盡無有餘：知到沒有剩下

二十六 十力名列：十種力的名

二十七 大那羅延幢勇健法（一）：身不可壞

二十七 大那羅延幢勇健法（三·四）：一念遍行·一坐盡劫

二十七 大那羅延幢勇健法（五·六·七）：化身轉輪·降魔·無礙音

二十七 大那羅延幢勇健法（八·九·十）：心無障礙·同一法身·等悟等修

二十八 決定法：八相必定如此

二十九 速疾法：見佛者速得的十益

三十 應常憶念清淨法：菩薩該常念的十事

三十一 一切智住：一念中盡知眾生

三十二 佛三昧：恆在正定而遍一切處

三十三 無礙解脫：一塵之中現一切

The Question Raised in Thought, Ten Matters: The Ten Inconceivables of the Buddhas

The Buddha’s Empowerment: The World-Honored One Knows Their Thought and Empowers, and Blue-Lotus Treasury Speaks Sustained by That Power

1. The Measureless Abidings: The Places Where the Buddhas Abide

2. The Ten Dharmas That Pervade the Dharma Realm: Ten Places, All Without Bound

3. The Wisdom That Brings Forth Thought after Thought: The Eight Aspects Manifested within a Single Thought

4. The Ten Not Missing the Time: When It Is Time to Deliver, the Time Is Not Missed

5. The Incomparable and Inconceivable Realms: One Is All

6. Bringing Forth Ten Kinds of Wisdom: Knowing That It Is Not There, and Bringing Forth the Wisdom of It

7. The Ten Dharmas of Universal Entering: There Is Nowhere One Cannot Get In

8. The Vast Dharmas Hard to Believe and Accept: The Dust Mote Does Not Grow Large, the Worlds Do Not Grow Small

9. The Great Merits, Apart from Faults and Pure: Ten Places without Fault

10. Ultimate Purity: Ten Places Pure to the Very End

11. Ten Deeds of a Buddha at All Times: At Every Time and in Every Place the Deeds of a Buddha Are Being Done

12. The Dharmas of the Inexhaustible Ocean of Wisdom: Wisdom Is Like an Ocean and Cannot Be Drained

13. The Ten Constant Dharmas: What Never Changes

14. Expounding Measureless Gates of the Dharma: The Gates of What Is Spoken Are without Measure

15. Doing the Deeds of a Buddha for Sentient Beings: Even Silence Is a Deed of a Buddha

16. The Most Surpassing Dharmas: The Vow Firm, the Practice Long, the Mind Not Turning Back

17. Abiding without Obstruction: Wherever They Abide There Is No Obstruction

18. The Most Surpassing and Unsurpassed Adornments: Body, Speech, Mind, Light, Smile, Dharma-Body, Form, Family, and Great Kindness

19. The Dharmas of Mastery: The Function of the Ten Kinds of Mastery

20. The Perfect Dharmas of a Buddha: Every One of Them Accomplished

21. Skillfulness in Means: Knowing Its Emptiness and Yet Not Abandoning the Speaking

22. The Ten Vast Deeds of a Buddha (1): Taking Birth in Tuṣita

22. The Ten Vast Deeds of a Buddha (2): Descending in Spirit into the Mother’s Womb

22. The Ten Vast Deeds of a Buddha (3): Dwelling in the Womb and Being Born · Living in the Palace Undefiled

22. The Ten Vast Deeds of a Buddha (4): Forsaking the Palace and Leaving the Household Life

22. The Ten Vast Deeds of a Buddha (5): Accomplishing Right Awakening beneath the Tree

22. The Ten Vast Deeds of a Buddha (6): Turning the Wheel of the Dharma That Does Not Turn Back

22. The Ten Vast Deeds of a Buddha (7): Entering the Royal Capitals and the Cities

22. The Ten Vast Deeds of a Buddha (8): Dwelling in the Araṇya · Hidden and Manifest, Speaking and Silent

22. The Ten Vast Deeds of a Buddha (9): Bringing Forth the Treasury of Pure Roots of Good

華嚴經品三十三佛不思議法品Avataṃsaka Sūtra · The Inconceivable Dharmas of the Buddhas

一　無量住：諸佛所安住的地方

二　普遍法界十法：十處都無邊際

三　念念出生智：一念中示現八相

四　十不失時：該化度的時候不錯過

五　無比不思議境界：一即一切

六　出生十智：知其無而生其智

七　十種普入法：處處都進得去

八　難信受廣大法：微塵不大、世界不小

九　大功德離過清淨：無過失的十處

十　究竟清淨：十處都淨到底

十一　一切時十種佛事：何時何處都在作佛事

十二　無盡智海法：智慧如海不可竭

十三　十種常法：恆常不變之事

十四　演說無量法門：所說之門無有量

十五　為眾生作佛事：連寂默都是佛事

十六　最勝法：願堅、行久、心不退

十七　無障礙住：住在哪裡都無礙

十八　最勝無上莊嚴：身語意光笑法身色種族與大慈

十九　自在法：十種自在的用

二十　圓滿佛法：一一都成就

二十一　善巧方便：知其空而不廢說

二十二　十種廣大佛事（一）：兜率受生

二十二　十種廣大佛事（二）：降神母胎

二十二　十種廣大佛事（三）：處胎誕生·居宮不染

二十二　十種廣大佛事（四）：捨宮出家

二十二　十種廣大佛事（五）：樹下成正覺

二十二　十種廣大佛事（六）：轉不退法輪

二十二　十種廣大佛事（七）：入王都城邑

二十二　十種廣大佛事（八）：住阿蘭若·隱顯說默

二十二　十種廣大佛事（九）：生清淨善根之藏

二十二　十種廣大佛事（十）：入涅槃·舍利福田

二十三　無二行自在法：決定無二

二十四　十住·住一切法：所住的十處

二十五　知一切法盡無有餘：知到沒有剩下

二十六　十力名列：十種力的名

二十七　大那羅延幢勇健法（一）：身不可壞

二十七　大那羅延幢勇健法（三·四）：一念遍行·一坐盡劫

二十七　大那羅延幢勇健法（五·六·七）：化身轉輪·降魔·無礙音

二十七　大那羅延幢勇健法（八·九·十）：心無障礙·同一法身·等悟等修

二十八　決定法：八相必定如此

二十九　速疾法：見佛者速得的十益

三十　應常憶念清淨法：菩薩該常念的十事

三十一　一切智住：一念中盡知眾生

三十二　佛三昧：恆在正定而遍一切處

三十三　無礙解脫：一塵之中現一切

一　無量住：佛住在哪裡

二　普遍法界十法：六根三業都無邊際

三　念念出生智：一念之間走完一生

四　十不失時：該來的時候一定來

五　無比不思議境界：一裡面有一切

六　出生十智：知道它沒有，才生得出它

七　十種普入法：帶著什麼才進得去

八　難信受廣大法：微塵不大、世界不小

九　大功德離過清淨：無過的十處

十　究竟清淨：淨到底的十處

十一　一切時十種佛事：隨時都在做的十件事

十二　無盡智海法：智慧為何用不完

十三　十種常法：什麼是佛永不改的

十四　演說無量法門：說法的門有多少

十五　為眾生作佛事：連沈默都算

十六　最勝法：佛何以為最勝

十七　無障礙住：住得下的十處

十八　最勝無上莊嚴：身語意光笑法身色種族與大慈

十九　自在法：十種自在的用

二十　圓滿佛法：自在之上再加圓滿

二十一　善巧方便：知它空而不廢說

二十二　十種廣大佛事：一生的每一步都是佛事

二十三　無二行自在法：說出口就不改

二十四　十住·住一切法：佛的心停在哪

二十五　知一切法盡無有餘：知到沒有剩

二十六　十力名列與那羅延幢：一標一釋，共成一門

二十七　那羅延幢十段：勇健之力究竟勇健在哪

二十八　決定法：必定如此的十事

二十九　速疾法：見佛的人快得的十益

三十　應常憶念清淨法：菩薩該常掛在心上的十事

三十一　一切智住：一念之中盡知眾生

三十二　佛三昧：恆在正定而遍一切處

三十三　無礙解脫：一粒微塵中現一切