華嚴經 品三十七 如來出現品 · 出現之身Avataṃsaka Sūtra · The Appearance of the Tathāgata · The Body of the Appearance
水澄，月自來。
普賢自問：佛的身要往哪裡見？答案不是某一處，是十個譬喻——虛空周遍、虛空顯色、日出、日照高下、日益生盲、明月、梵王、醫王、摩尼、寶王。十個譬喻只講一件事：「如來身無身故，為眾生故示現其身。」不是因為大而遍，是因為無質礙而遍。
日照有先後，是山地有高下，「日不作念」。月影不現在你這口井裡，是水未澄，不是月不肯來。生來眼盲的人不見日，日仍替他分晝夜、調寒暖——『見不到』與『受不到』，從來是兩件事。
末後一句最寬：「無信眾生不見佛，非是善逝心棄捨。」
先把水靜下來。
Let the water clear, and the moon comes of itself.
Samantabhadra asks his own question: where is the body of the Buddha to be seen? The answer is not some one place, but ten similes — space pervading everywhere, space displaying forms, the sun rising, the sun shining on high and low, the sun benefiting those born blind, the bright moon, the Brahmā king, the king of physicians, the maṇi jewel, the jewel-king. The ten similes say one thing only: “because the body of the Tathāgata has no body, he displays a body for the sake of sentient beings.” It is not because he is great that he pervades; it is because he has no resistance of substance.
The sun shines earlier and later because the mountains and the ground are high and low — “the sun does not raise a thought”. If the reflection of the moon does not appear in this well of yours, it is because the water is not clear, not because the moon is unwilling to come. One born blind does not see the sun, and the sun still divides day and night for him and tempers cold and warmth — ‘not being able to see’ and ‘not receiving’ have always been two different things.
The last line is the most generous of all: “Sentient beings without faith do not see the Buddha, but it is not that the mind of the Well-Gone One has cast them away.”
Let the water go still first.
〔T10 0266〕
「佛子！諸菩薩摩訶薩應云何見如來、應、正等覺身？
「佛子！諸菩薩摩訶薩應於無量處見如來身。何以故？諸菩薩摩訶薩不應於一法、一事、一身、一國土、一眾生見於如來，應遍一切處見於如來。佛子！譬如虛空遍至一切色、非色處，非至、非不至。何以故？虛空無身故。如來身亦如是，遍一切處，遍一切眾生，遍一切法，遍一切國土，非至、非不至。何以故？如來身無身故，為眾生故示現其身。佛子！是為如來身第一相，諸菩薩摩訶薩應如是見。
「復次，佛子！譬如虛空寬廣非色，而能顯現一切諸色，而彼虛空無有分別亦無戲論。如來身亦復如是，以智光明普照明故，令一切眾生世、出世間諸善根業皆得成就，而如來身無有分別亦無戲論。何以故？從本已來，一切執著、一切戲論皆永斷故。佛子！是為如來身第二相，諸菩薩摩訶薩應如是見。
「復次，佛子！譬如日出於閻浮提，無量眾生皆得饒益。所謂：破闇作明，變濕令燥，生長草木，成熟穀稼，廓徹虛空，開敷蓮華，行者見道，居者辦業。何以故？日輪普放無量光故。佛子！如來智日亦復如是，以無量事普益眾生。所謂：滅惡生善，破愚為智，大慈救護，大悲度脫；令其增長根、力、覺分；令生深信，捨離濁心；令得見聞，不壞因果；令得天眼，見歿生處；令心無礙，不壞善根；令智修明，開敷覺華；令其發心，成就本行。何以故？如來廣大智慧日身，放無量光普照耀故。佛子！是為如來身第三相，諸菩薩摩訶薩應如是見。
「復次，佛子！譬如日出於閻浮提，先照一切須彌山等諸大山王，次照黑山，次照高原，然後普照一切大地。日不作念：『我先照此，後照於彼。』但以山地有高下故，照有先後。如來、應、正等覺亦復如是，成就無邊法界智輪，常放無礙智慧光明，先照菩薩摩訶薩等諸大山王，次照緣覺，次照聲聞，次照決定善根眾生，隨其心器示廣大智，然後普照一切眾生，乃至邪定亦皆普及，為作未來利益因緣令成熟故。而彼如來大智日光不作是念：『我當先照菩薩大行，乃至後照邪定眾生。』但放光明平等普照，無礙無障，無所分別。佛子！譬如日月隨時出現，大山、幽谷普照無私。如來智慧亦復如是，普照一切無有分別，隨諸眾生根欲不同，智慧光明種種有異。佛子！是為如來身第四相，諸菩薩摩訶薩應如是見。
「復次，佛子！譬如日出，生盲眾生無眼根故，未曾得見。雖未曾見，然為日光之所饒益。何以故？因此得知晝夜時節，受用種種衣服、飲食，令身調適離眾患故。如來智日亦復如是，無信、無解、毀戒、毀見、邪命自活生盲之類無信眼故，不見諸佛智慧日輪。雖不見佛智慧日輪，亦為智日之所饒益。何以故？以佛威力，令彼眾生所有身苦及諸煩惱、未來苦因皆消滅故。佛子！如來有光明，名：積集一切功德；有光明，名：普照一切；有光明，名：清淨自在照；有光明，名：出大妙音；有光明，名：普解一切語言法令他歡喜；有光明，名：示現永斷一切疑自在境界；有光明，名：無住智自在普照；有光明，名：永斷一切戲論自在智；有光明，名：隨所應出妙音聲；有光明，名：出清淨自在音莊嚴國土成熟眾生。佛子！如來一一毛孔放如是等千種光明，五百光明普照下方，五百光明普照上方。種種剎中種種佛所諸菩薩眾，其菩薩等見此光明，一時皆得如來境界，十頭、十眼、十耳、十鼻、十舌、十身、十手、十足、十地、十智，皆悉清淨。彼諸菩薩先所成就諸處諸地，見彼光明轉更清淨，一切善根皆悉成熟，趣一切智；住二乘者，滅一切垢；其餘一分生盲眾生，身既快樂，心亦清淨，柔軟調伏，堪修念智；地獄、餓鬼、畜生諸趣所有眾生，皆得快樂，解脫眾苦，命終皆生天上、人間。佛子！彼諸眾生不覺不知，以何因緣、以何神力而來生此？彼生盲者作如是念：『我是梵天！我是梵化！』是時，如來住普自在三昧，出六十種妙音而告之言：『汝等非是梵天，亦非梵化，亦非帝釋護世所作，皆是如來威神之力。』彼諸眾生聞是語已，以佛神力皆知宿命，生大歡喜；心歡喜故，自然而出優曇華雲、香雲、音樂雲、衣雲、蓋雲、幢雲、幡雲、末香雲、寶雲、師子幢半月樓閣雲、歌詠讚歎雲、種種莊嚴雲，皆以尊重心供養如來。何以故？此諸眾生得淨眼故，如來與彼授阿耨多羅三藐三菩提記。佛子！如來智日如是利益生盲眾生，令得善根，具足成熟。佛子！是為如來身第五相，諸菩薩摩訶薩應如是見。
「復次，佛子！
〔T10 0267〕
譬如月輪有四奇特未曾有法。何等為四？一者，映蔽一切星宿光明；二者，隨逐於時示現虧盈；三者，於閻浮提澄淨水中影無不現；四者，一切見者皆對目前，而此月輪無有分別、無有戲論。佛子！如來身月亦復如是，有四奇特未曾有法。何等為四？所謂：映蔽一切聲聞、獨覺、學、無學眾；隨其所宜，示現壽命修短不同，而如來身無有增減；一切世界淨心眾生菩提器中，影無不現；一切眾生有瞻對者皆謂如來唯現我前，隨其心樂而為說法，隨其地位令得解脫，隨所應化令見佛身，而如來身無有分別、無有戲論，所作利益皆得究竟。佛子！是為如來身第六相，諸菩薩摩訶薩應如是見。
「復次，佛子！譬如三千大千世界大梵天王，以少方便於大千世界普現其身，一切眾生皆見梵王現在己前，而此梵王亦不分身、無種種身。佛子！諸佛如來亦復如是，無有分別，無有戲論，亦不分身，無種種身，而隨一切眾生心樂示現其身，亦不作念現若干身。佛子！是為如來身第七相，諸菩薩摩訶薩應如是見。
「復次，佛子！譬如醫王善知眾藥及諸呪論，閻浮提中諸所有藥用無不盡，復以宿世諸善根力、大明呪力，為方便故，眾生見者病無不愈。彼大醫王知命將終，作是念言：『我命終後，一切眾生無所依怙，我今宜應為現方便。』是時，醫王合藥塗身，明呪力持，令其終後身不分散、不萎不枯，威儀視聽與本無別，凡所𤻲治悉得除差。佛子！如來、應、正等覺無上醫王亦復如是，於無量百千億那由他劫，鍊治法藥已得成就，修學一切方便善巧大明呪力皆到彼岸，善能除滅一切眾生諸煩惱病及住壽命；經無量劫，其身清淨無有思慮、無有動用，一切佛事未嘗休息，眾生見者諸煩惱病悉得消滅。佛子！是為如來身第八相，諸菩薩摩訶薩應如是見。
「復次，佛子！譬如大海有大摩尼寶，名：集一切光明毘盧遮那藏；若有眾生觸其光者，悉同其色；若有見者，眼得清淨。隨彼光明所照之處，雨摩尼寶，名為：安樂，令諸眾生離苦調適。佛子！諸如來身亦復如是，為大寶聚一切功德大智慧藏；若有眾生觸佛身寶智慧光者，同佛身色；若有見者，法眼清淨。隨彼光明所照之處，令諸眾生離貧窮苦，乃至具足佛菩提樂。佛子！如來法身無所分別亦無戲論，而能普為一切眾生作大佛事。佛子！是為如來身第九相，諸菩薩摩訶薩應如是見。
「復次，佛子！譬如大海有大如意摩尼寶王，名：一切世間莊嚴藏，具足成就百萬功德，隨所住處，令諸眾生災患消除、所願滿足；然此如意摩尼寶王非少福眾生所能得見。如來身如意寶王亦復如是，名為：能令一切眾生皆悉歡喜，若有見身、聞名、讚德，悉令永離生死苦患；假使一切世界一切眾生，一時專心欲見如來，悉令得見，所願皆滿。佛子！佛身非是少福眾生所能得見，唯除如來自在神力所應調伏；若有眾生因見佛身便種善根乃至成熟，為成熟故，乃令得見如來身耳。佛子！是為如來身第十相，諸菩薩摩訶薩應如是見。以其心無量遍十方故，所行無礙如虛空故，普入法界故，住真實際故，無生無滅故，等住三世故，永離一切分別故，住盡後際誓願故，嚴淨一切世界故，莊嚴一一佛身故。」
爾時，普賢菩薩摩訶薩欲重明此義而說頌言：
「譬如虛空遍十方，若色非色有非有，
三世眾生身國土，如是普在無邊際。
諸佛真身亦如是，一切法界無不遍，
不可得見不可取，為化眾生而現形。
譬如虛空不可取，普使眾生造眾業，
不念：『我今何所作，云何我作為誰作？』
諸佛身業亦如是，普使群生修善法，
如來未曾有分別：『我今於彼種種作。』
譬如日出閻浮提，光明破闇悉無餘，
山樹池蓮地眾物，種種品類皆蒙益。
諸佛日出亦如是，生長人天眾善行，
永除癡闇得智明，恒受尊榮一切樂。
譬如日光出現時，先照山王次餘山，
後照高原及大地，而日未始有分別。
善逝光明亦如是，先照菩薩次緣覺，
後照聲聞及眾生，而佛本來無動念。
譬如生盲不見日，日光亦為作饒益，
令知時節受飲食，永離眾患身安隱。
無信眾生不見佛，而佛亦為興義利，
聞名及以觸光明，因此乃至得菩提。
譬如淨月在虛空，能蔽眾星示盈缺，
一切水中皆現影，諸有觀瞻悉對前。
如來淨月亦復然，能蔽餘乘示修短，
普現天人淨心水，一切皆謂對其前。
譬如梵王住自宮，普現三千諸梵處，
一切人天咸得見，實不分身向於彼。
諸佛現身亦如是，一切十方無不遍，
其身無數不可稱，亦不分身不分別。
如有醫王善方術，若有見者病皆愈，
命雖已盡藥塗身，令其作務悉如初。
最勝醫王亦如是，具足方便一切智，
以昔妙行現佛身，眾生見者煩惱滅。
譬如海中有寶王，普出無量諸光明，
眾生觸者同其色，若有見者眼清淨。
最勝寶王亦如是，觸其光者悉同色，
若有得見五眼開，破諸塵闇住佛地。
譬如如意摩尼寶，隨有所求皆滿足，
少福眾生不能見，非是寶王有分別。
善逝寶王亦如是，悉滿所求諸欲樂，
無信眾生不見佛，非是善逝心棄捨。
〔卷51〕
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.
總問：應當怎樣見如來的身
（普賢菩薩對如來性起妙德等大眾說：）
「佛子！諸位菩薩摩訶薩應當怎樣見如來、應、正等覺的身呢？
「佛子！諸位菩薩摩訶薩應當在無量的處所見如來的身。為什麼呢？諸位菩薩摩訶薩不應當只在某一個法、某一件事、某一個身、某一個國土、某一個眾生上見到如來，而應當遍於一切處所見到如來。
喻一 虛空周遍：如來身無身，為眾生故示現
「佛子！譬如虛空遍至一切有色之處與非色之處，卻既不能說它『到了』，也不能說它『沒到』。為什麼呢？因為虛空沒有形質之身的緣故。如來的身也是這樣：遍於一切處所，遍於一切眾生，遍於一切法，遍於一切國土，既不能說『到』，也不能說『不到』。為什麼呢？因為如來的身本無形質之身，只是為了眾生的緣故而示現出身相。佛子！這就是如來身的第一相，諸位菩薩摩訶薩應當這樣見。
喻二 虛空顯色：智光普照而身無分別
「其次，佛子！譬如虛空寬廣而自身並非色法，卻能讓一切色相在其中顯現出來，而那虛空自己沒有分別（不起取捨之心），也沒有戲論（不落言說妄計）。如來的身也正是這樣：以智慧的光明普遍照明的緣故，令一切眾生世間的、出世間的種種善根之業都得以成就，而如來的身沒有分別，也沒有戲論。為什麼呢？因為從本以來，一切執著、一切戲論都已永遠斷盡的緣故。佛子！這就是如來身的第二相，諸位菩薩摩訶薩應當這樣見。
喻三 日光饒益（上）：日出閻浮，八事利世
「其次，佛子！譬如太陽出現在閻浮提（我們所住的這片大洲），無量眾生都因此得到饒益。所謂：破除黑暗而作光明，轉變潮濕而使乾燥，生長草木，成熟穀物莊稼，廓清照徹虛空，開放蓮花，行路的人看得見道路，居家的人辦得成事業。為什麼呢？因為日輪普遍放出無量光明的緣故。
喻三 日光饒益（下）：如來智日，十事益生
「佛子！如來的智慧之日也正是這樣，以無量的事普遍利益眾生。所謂：滅除惡法、生起善法，破除愚癡、轉成智慧，以大慈救護，以大悲度脫；令眾生增長根、力、覺分；令眾生生起深信，捨離渾濁之心；令眾生得以見佛聞法，不壞因果之理；令眾生得天眼，見到眾生死於何處、生於何處；令眾生心無罣礙，不壞已有的善根；令眾生的智慧修習明利，開放覺悟之花；令眾生發起菩提心，成就本來所應行之行。為什麼呢？因為如來廣大智慧的日身，放出無量光明普遍照耀的緣故。佛子！這就是如來身的第三相，諸位菩薩摩訶薩應當這樣見。
喻四 日照高下（上）：日不作念，照有先後
「其次，佛子！譬如太陽出現在閻浮提，先照到一切須彌山等諸大山王，其次照到黑山，其次照到高原，然後才普遍照到一切大地。太陽並不起這樣的念頭：『我先照這裡，後照那裡。』只因為山與地有高有下的緣故，所以照有先後。
喻四 日照高下（中）：智輪先照大山王，乃至邪定
「如來、應、正等覺也正是這樣：成就了無邊法界的智慧之輪，常放無礙的智慧光明，先照到菩薩摩訶薩等諸大山王，其次照到緣覺，其次照到聲聞，其次照到善根已決定的眾生，隨著他們心量根器的大小而示現廣大的智慧，然後才普遍照到一切眾生，乃至邪定聚（決定不入正道）的眾生也都普遍照及，為的是替他們作未來得利益的因緣、令他們成熟的緣故。而那如來的大智日光並不起這樣的念頭：『我應當先照菩薩的廣大行，乃至後照邪定的眾生。』只是放出光明平等普照，無礙無障，沒有任何分別。
喻四 日照高下（下）：日月無私，光明有異
「佛子！譬如日月隨時出現，大山、幽谷都普遍照到而沒有偏私。如來的智慧也正是這樣：普照一切而沒有分別，只是隨著眾生根性欲樂的不同，智慧光明才顯出種種差異。佛子！這就是如來身的第四相，諸位菩薩摩訶薩應當這樣見。
喻五 日益生盲（一）：不見日而蒙日益
「其次，佛子！譬如太陽出來，生來就盲的眾生因為沒有眼根的緣故，不曾見過它。雖然不曾見過，卻仍然被日光所饒益。為什麼呢？因為藉著日光，他得以知道晝夜時節，得以受用種種衣服、飲食，使身體調適而遠離眾多病患的緣故。
喻五 日益生盲（二）：無信眼者亦蒙智日之益
「如來的智慧之日也正是這樣：那些無信、無解、毀犯淨戒、毀壞正見、以邪命自活的『生來眼盲』之輩，因為沒有信心之眼的緣故，見不到諸佛智慧的日輪。雖然見不到佛智慧的日輪，卻仍然被智慧之日所饒益。為什麼呢？因為以佛的威力，令那些眾生所有的身苦以及種種煩惱、未來受苦的因，都得以消滅的緣故。
喻五 日益生盲（三）：如來十種光明之名
「佛子！如來有光明，名為：積集一切功德；有光明，名為：普照一切；有光明，名為：清淨自在照；有光明，名為：出大妙音；有光明，名為：普解一切語言法令他歡喜；有光明，名為：示現永斷一切疑自在境界；有光明，名為：無住智自在普照；有光明，名為：永斷一切戲論自在智；有光明，名為：隨所應出妙音聲；有光明，名為：出清淨自在音莊嚴國土成熟眾生。
喻五 日益生盲（四）：千光上下，菩薩得如來境界
「佛子！如來的一一毛孔都放出這樣的千種光明，五百光明普照下方，五百光明普照上方。種種佛剎之中、種種佛的處所的諸菩薩大眾，那些菩薩見到這光明，一時之間都得到如來的境界：十頭、十眼、十耳、十鼻、十舌、十身、十手、十足、十地、十智，全都清淨。
喻五 日益生盲（五）：四類眾生所蒙之益
「那些菩薩先前所成就的種種入處、種種地位，見到那光明之後轉而更加清淨，一切善根都得以成熟，趣向一切智；安住於二乘的人，滅除一切垢染；其餘那一分『生來眼盲』的眾生，身既得到快樂，心也得到清淨，變得柔軟調伏，堪能修習正念與智慧；地獄、餓鬼、畜生諸趣所有的眾生，都得到快樂，解脫種種苦，命終之後都生到天上、人間。
喻五 日益生盲（六）：誤計梵天，佛以妙音正之
「佛子！那些眾生並不覺察、並不知道：是憑什麼因緣、憑什麼神力而來生到這裡的？那些生來眼盲的人便起這樣的念頭：『我是梵天！我是梵天所化生的！』這時候，如來安住在普自在三昧中，發出六十種微妙的音聲而告訴他們說：『你們並不是梵天，也不是梵天所化生，也不是帝釋天、護世四王所造作的，這一切都是如來威神之力。』
喻五 日益生盲（七）：知宿命而興供，佛為授記
「那些眾生聽了這話之後，藉著佛的神力都知道了自己的宿世之命，生起大歡喜；因為心中歡喜的緣故，自然而然地湧出優曇華雲、香雲、音樂雲、衣雲、蓋雲、幢雲、幡雲、末香雲、寶雲、師子幢半月樓閣雲、歌詠讚歎雲、種種莊嚴雲，都以尊重之心供養如來。為什麼呢？因為這些眾生得到了清淨之眼的緣故，如來便為他們授記，當得無上正等正覺。佛子！如來的智慧之日就這樣利益生來眼盲的眾生，令他們得到善根，具足成熟。佛子！這就是如來身的第五相，諸位菩薩摩訶薩應當這樣見。
喻六 月輪四奇（上）：月有四種未曾有法
「其次，佛子！譬如月輪有四種奇特而未曾有的事。哪四種呢？第一，映蔽一切星宿的光明；第二，隨著時節而示現虧與盈；第三，在閻浮提澄淨的水中，沒有一處不現出它的影子；第四，一切看見它的人都覺得它正對著自己眼前——而這月輪自己並沒有分別，也沒有戲論。
喻六 月輪四奇（下）：如來身月亦有四奇
「佛子！如來的身如同明月，也正是這樣，有四種奇特而未曾有的事。哪四種呢？所謂：映蔽一切聲聞、獨覺以及有學、無學之眾；隨著眾生所適宜的，示現壽命有長有短的不同，而如來的身其實沒有增加也沒有減少；一切世界中心地清淨的眾生，那堪受菩提的心器之中，沒有一處不現出佛的影像；一切眾生凡有瞻仰面對佛的，都說如來只現在我的面前，隨著他們心中所樂而為他們說法，隨著他們的地位而令他們得到解脫，隨著所應教化的而令他們見到佛身——而如來的身沒有分別，也沒有戲論，所作的利益都得到究竟。佛子！這就是如來身的第六相，諸位菩薩摩訶薩應當這樣見。
喻七 梵王普現：不分身而處處皆見
「其次，佛子！譬如三千大千世界的大梵天王，用很少的方便就在大千世界中普遍現出自己的身，一切眾生都看見梵王現在自己面前，而這梵王其實並沒有分割自己的身，也沒有種種不同的身。佛子！諸佛如來也正是這樣：沒有分別，沒有戲論，也不分割其身，沒有種種不同的身，卻隨著一切眾生心中所樂而示現其身，也不起『我現了若干個身』這樣的念頭。佛子！這就是如來身的第七相，諸位菩薩摩訶薩應當這樣見。
喻八 醫王持身（上）：命終而身不散，療治不絕
「其次，佛子！譬如醫中之王，善知種種藥物以及種種咒術之論，閻浮提中所有的藥沒有他用不到的，又憑著宿世種種善根之力、大明咒之力作為方便的緣故，眾生只要見到他，病沒有不痊癒的。那位大醫王知道自己壽命將盡，便起這樣的念頭：『我命終之後，一切眾生就沒有依靠了，我如今應當為他們示現方便。』這時候，醫王調合藥物塗在自己身上，以明咒之力加持，使他命終之後身體不分散、不枯萎不乾涸，威儀舉止、視聽動作與生前沒有分別，凡是所醫治的都得到痊癒。
喻八 醫王持身（下）：如來無上醫王，佛事不息
「佛子！如來、應、正等覺這位無上的醫王也正是這樣：在無量百千億那由他劫之中，鍛鍊調治法藥已經成就，修學一切方便善巧與大明咒之力都到達彼岸，善能除滅一切眾生的種種煩惱之病，並且住持壽命；經歷無量劫，他的身清淨而沒有思慮、沒有造作的動用，一切佛事不曾休息，眾生見到的，種種煩惱之病都得以消滅。佛子！這就是如來身的第八相，諸位菩薩摩訶薩應當這樣見。
喻九 摩尼同色：觸光同色，見者眼淨
「其次，佛子！譬如大海之中有大摩尼寶，名為：集一切光明毘盧遮那藏；如果有眾生觸到它的光，就都變得與它同一顏色；如果有人見到它，眼睛就得到清淨。隨著那光明所照到的地方，就雨下摩尼寶，名為：安樂，令眾生離苦而身心調適。佛子！諸如來的身也正是這樣：是大寶的積聚、一切功德的大智慧之藏；如果有眾生觸到佛身寶的智慧之光，就與佛身同一顏色；如果有人見到，法眼就得清淨。隨著那光明所照到的地方，令眾生遠離貧窮之苦，乃至具足佛菩提之樂。佛子！如來的法身沒有分別，也沒有戲論，卻能普遍為一切眾生作大佛事。佛子！這就是如來身的第九相，諸位菩薩摩訶薩應當這樣見。
喻十 寶王滿願（上）：如意寶王，非少福能見
「其次，佛子！譬如大海之中有大如意摩尼寶王，名為：一切世間莊嚴藏，具足成就百萬功德，隨著它所安住的地方，令眾生的災難禍患消除、所願滿足；然而這如意摩尼寶王不是福薄的眾生所能見到的。
喻十 寶王滿願（下）：見身聞名，皆離生死
「如來身這位如意寶王也正是這樣，名為：能令一切眾生皆悉歡喜——若有人見其身、聞其名、讚其德，都令他永遠離開生死的苦患；假使一切世界的一切眾生，同一時間專心想見如來，也都令他們見到，所願都得滿足。佛子！佛身不是福薄的眾生所能見到的，唯除如來以自在神力所應調伏的那些人；如果有眾生因為見到佛身便種下善根，乃至善根成熟，為了使他成熟的緣故，才令他得以見到如來的身。佛子！這就是如來身的第十相，諸位菩薩摩訶薩應當這樣見。
總結十句：十身各有所以
「（十相所以如此，是）因為佛的心無量而遍於十方的緣故，所行無礙如同虛空的緣故，普遍趣入法界的緣故，安住於真實之際的緣故，無生無滅的緣故，平等安住於三世的緣故，永遠離開一切分別的緣故，安住到窮盡未來際的誓願的緣故，嚴淨一切世界的緣故，莊嚴每一尊佛身的緣故。」
重頌（一）：虛空遍十方——真身無得無取
這時候，普賢菩薩摩訶薩想要重新闡明這個義理而說偈頌道：
「譬如虛空遍滿十方，不論色法非色法、有法非有法， 三世的眾生、身相、國土，虛空就這樣普在其中而沒有邊際。 諸佛的真實之身也是這樣，於一切法界無所不遍， 不可被見、不可被取，只為教化眾生而現出形相。
重頌（二）：虛空不可取——身業無念
「譬如虛空不可執取，卻普遍讓眾生在其中造作種種業， 虛空不起這樣的念頭：『我如今做了什麼，我為何而作、為誰而作？』 諸佛的身業也是這樣，普遍讓群生修習善法， 如來不曾起這樣的分別：『我如今在他們身上做了種種事。』
重頌（三）：日出閻浮——破闇生善
「譬如太陽出現在閻浮提，光明破除黑暗一無殘餘， 山、樹、池、蓮以及大地上的眾物，種種品類都蒙受利益。 諸佛之日出現也是這樣，生長人天種種善行， 永遠除去癡闇而得智慧之明，恆常領受尊榮與一切安樂。
重頌（四）：日照高下——先後而無分別
「譬如日光出現的時候，先照山王，其次照其餘的山， 然後照高原以及大地，而太陽從不曾有過分別。 善逝的光明也是這樣，先照菩薩，其次照緣覺， 然後照聲聞以及眾生，而佛本來沒有動過一念。
重頌（五）：生盲蒙益——聞名觸光得菩提
「譬如生來眼盲的人見不到太陽，日光仍然為他作饒益， 令他知道時節、受用飲食，永離眾多病患而身得安穩。 無信的眾生見不到佛，而佛也仍然為他興起義利， 只要聽聞佛的名號以及觸到佛的光明，因此乃至得證菩提。
重頌（六）：淨月在空——蔽星示盈缺
「譬如清淨的明月在虛空之中，能映蔽眾星而示現盈與缺， 一切水中都現出它的影子，凡有觀看瞻仰的都覺得它正對著自己。 如來這輪淨月也是如此，能映蔽其餘諸乘而示現壽命長短， 普遍現於天人清淨之心的水面，一切人都說它正對著自己面前。
重頌（七）：梵王住宮——不分身而普現
「譬如大梵天王安住在自己的宮中，卻普遍現身於三千世界諸梵天之處， 一切人天都能見到，其實並沒有分身走到他們那裡去。 諸佛現身也是這樣，於一切十方無所不遍， 其身無數而不可稱量，也不分身、也不起分別。
重頌（八）：醫王方術——藥塗其身，作務如初
「如同醫王善於方藥之術，若有人見到他，病都痊癒， 壽命雖然已盡，以藥塗身，仍令他做事一如當初。 最殊勝的醫王也是這樣，具足方便與一切智， 以往昔的妙行示現佛身，眾生見到的，煩惱都滅。
重頌（九）：海中寶王——觸光同色，五眼開明
「譬如大海之中有寶王，普遍放出無量的種種光明， 眾生觸到的都與它同一顏色，若有人見到，眼睛得清淨。 最殊勝的寶王也是這樣，觸到它的光的都同一顏色， 若有人得以見到，五眼開明，破除種種塵闇而安住佛地。
重頌（十）：如意摩尼——不見非寶王有分別
「譬如如意摩尼寶，隨著人有什麼祈求都令他滿足， 福薄的眾生見不到它，並不是寶王有什麼分別。 善逝這位寶王也是這樣，滿足人所求的種種欲樂， 無信的眾生見不到佛，並不是善逝的心把他捨棄了。」
The General Question: How Should One See the Body of the Tathāgata
(Samantabhadra Bodhisattva speaks to Wondrous Virtue of the Tathāgata’s Nature-Arising and the rest of the great assembly:)
“Sons of the Buddha! How should the bodhisattva-mahāsattvas see the body of the Tathāgata, the Worthy One, the Perfectly and Fully Awakened One?
“Sons of the Buddha! The bodhisattva-mahāsattvas should see the body of the Tathāgata in measureless places. Why is this so? The bodhisattva-mahāsattvas should not see the Tathāgata in some one dharma only, some one thing only, some one body only, some one land only, or some one sentient being only; they should see the Tathāgata everywhere, throughout all places.
Simile 1, Space Pervading Everywhere: Because the Body of the Tathāgata Has No Body, It Is Displayed for the Sake of Sentient Beings
“Sons of the Buddha! It is like space, which reaches everywhere, to every place of form and to every place that is not form, and yet one can neither say that it ‘reaches’ nor say that it ‘does not reach’. Why is this so? Because space has no body of substance. So it is with the body of the Tathāgata: it pervades every place, it pervades all sentient beings, it pervades all dharmas, it pervades all lands, and one can neither say that it ‘reaches’ nor say that it ‘does not reach’. Why is this so? Because the body of the Tathāgata has, from the first, no body of substance, and it is only for the sake of sentient beings that a bodily form is displayed. Sons of the Buddha! This is the first mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.
Simile 2, Space Displaying Forms: The Light of Wisdom Shines Everywhere, and Yet the Body Has No Discrimination
“Furthermore, Sons of the Buddha! It is like space, broad and vast and not itself form, and yet able to let all forms appear within it, while that space itself has no discrimination (it raises no mind that takes up or rejects) and no frivolous talk (it falls into no verbal fabrication). So it is exactly with the body of the Tathāgata: because the light of wisdom shines everywhere, it brings to accomplishment all the karma of the roots of goodness of sentient beings, both worldly and world-transcending, while the body of the Tathāgata has no discrimination and no frivolous talk. Why is this so? Because from the very beginning every attachment and every frivolous talk has been cut off forever. Sons of the Buddha! This is the second mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.
Simile 3, The Benefiting Light of the Sun (Part One): The Sun Rises over Jambudvīpa, and Eight Things Benefit the World
“Furthermore, Sons of the Buddha! It is like the sun rising over Jambudvīpa (this great continent where we dwell), and measureless sentient beings all gain benefit from it. That is to say: it breaks the darkness and makes light, it turns the damp and makes it dry, it grows the grasses and trees, it ripens the grain and the crops, it clears and lights up the open sky, it opens the lotus flowers, those who travel see the road, and those who dwell at home get their business done. Why is this so? Because the disc of the sun sends forth measureless light everywhere.
Simile 3, The Benefiting Light of the Sun (Part Two): The Sun of the Tathāgata’s Wisdom, and Ten Things That Benefit Beings
“Sons of the Buddha! So it is exactly with the sun of the wisdom of the Tathāgata: by measureless things it benefits sentient beings everywhere. That is to say: it extinguishes evil dharmas and gives rise to good dharmas, it breaks through folly and turns it into wisdom, it rescues and protects with great kindness, it delivers with great compassion; it causes sentient beings to increase the faculties, the powers, and the factors of awakening; it causes sentient beings to give rise to deep faith and to cast off the turbid mind; it causes sentient beings to get to see the Buddha and hear the Dharma, and not to spoil the principle of cause and effect; it causes sentient beings to gain the divine eye and to see where beings die and where they are born; it causes the minds of sentient beings to be without obstruction and their existing roots of goodness not to be spoiled; it causes the wisdom of sentient beings to be cultivated bright and keen, and the flower of awakening to open; it causes sentient beings to raise the mind of awakening and to accomplish the practice that was theirs from the first. Why is this so? Because the sun-body of the vast wisdom of the Tathāgata sends forth measureless light that shines everywhere. Sons of the Buddha! This is the third mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.
Simile 4, The Sun Shining on High and Low (Part One): The Sun Has No Thought, and Yet Shines Earlier and Later
“Furthermore, Sons of the Buddha! It is like the sun rising over Jambudvīpa: it shines first upon all the great mountain kings such as Sumeru, next upon the black mountains, next upon the high plains, and only afterwards shines everywhere upon the whole great earth. The sun does not raise a thought such as this: ‘I shall shine here first and there later.’ It is only because the mountains and the ground are high and low that the shining is earlier and later.
Simile 4, The Sun Shining on High and Low (Part Two): The Wheel of Wisdom Shines First upon the Great Mountain Kings, and So On Down to Those Settled in Wrongness
“So it is exactly with the Tathāgata, the Worthy One, the Perfectly and Fully Awakened One: he has accomplished the wheel of wisdom of the boundless Dharma realm, and constantly sends forth the unobstructed light of wisdom; it shines first upon the great mountain kings that are the bodhisattva-mahāsattvas, next upon the pratyekabuddhas, next upon the śrāvakas, next upon the sentient beings whose roots of goodness are already settled — displaying vast wisdom according to the size of the measure of their minds and their faculties — and only afterwards shines everywhere upon all sentient beings, so that even the group settled in wrongness (those who are settled in not entering the right path) are all reached universally, so as to make for them the cause and condition of benefit in the future and to bring them to ripening. And that great sunlight of the Tathāgata’s wisdom does not raise a thought such as this: ‘I ought to shine first upon the vast practice of the bodhisattvas, and so on down to shining last upon the sentient beings settled in wrongness.’ It only sends forth light that shines equally and everywhere, without obstruction and without hindrance, having no discrimination whatever.
Simile 4, The Sun Shining on High and Low (Part Three): Sun and Moon Are Impartial, and Yet Their Light Has Its Differences
“Sons of the Buddha! It is like the sun and the moon appearing in their seasons: the great mountains and the deep valleys are all shone upon everywhere, with no partiality. So it is exactly with the wisdom of the Tathāgata: it shines everywhere upon all and has no discrimination; it is only that, as the faculties and the desires of sentient beings differ, the light of wisdom shows all its various differences. Sons of the Buddha! This is the fourth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.
Simile 5, The Sun Benefiting Those Born Blind (1): They Do Not See the Sun, and Yet Receive the Sun’s Benefit
“Furthermore, Sons of the Buddha! It is like the sun coming out: sentient beings who were born blind, having no eye-faculty, have never seen it. Though they have never seen it, they are nevertheless benefited by the light of the sun. Why is this so? Because by means of the light of the sun such a one gets to know the seasons of day and night, gets to make use of every kind of clothing and food and drink, and so has his body made fit and is kept far from many sicknesses.
Simile 5, The Sun Benefiting Those Born Blind (2): Those Without the Eye of Faith Also Receive the Benefit of the Sun of Wisdom
“So it is exactly with the sun of the wisdom of the Tathāgata: those of the sort ‘born blind’ — without faith, without understanding, breaking the pure precepts, ruining right view, sustaining their life by wrong livelihood — because they have no eye of faith, do not see the sun-disc of the wisdom of the buddhas. Though they do not see the sun-disc of the Buddha’s wisdom, they are nevertheless benefited by the sun of wisdom. Why is this so? Because by the majestic power of the Buddha all the bodily suffering of those sentient beings, and their various afflictions, and the causes of their suffering in the future, are made to be extinguished.
Simile 5, The Sun Benefiting Those Born Blind (3): The Names of the Tathāgata’s Ten Lights
“Sons of the Buddha! The Tathāgata has a light named: the gathering together of all merit; a light named: shining upon all everywhere; a light named: the pure and sovereign shining; a light named: sending forth the great and marvelous sound; a light named: understanding every language and dharma-formula and making others rejoice; a light named: displaying the sovereign field of experience in which every doubt is cut off forever; a light named: the sovereign shining everywhere of the wisdom that does not abide; a light named: the sovereign wisdom that cuts off every frivolous talk forever; a light named: sending forth marvelous sounds according to what is fitting; a light named: sending forth pure and sovereign sound that adorns the lands and ripens sentient beings.
Simile 5, The Sun Benefiting Those Born Blind (4): A Thousand Lights Above and Below, and the Bodhisattvas Attain the State of a Tathāgata
“Sons of the Buddha! From every single pore of the Tathāgata there are sent forth a thousand lights such as these: five hundred lights shine everywhere below, and five hundred lights shine everywhere above. The hosts of bodhisattvas in all the various buddha-fields and in the presence of the various buddhas, when those bodhisattvas see this light, all at once attain the state of a Tathāgata: ten heads, ten eyes, ten ears, ten noses, ten tongues, ten bodies, ten hands, ten feet, ten grounds, ten wisdoms — all of them pure.
Simile 5, The Sun Benefiting Those Born Blind (5): The Benefit Received by Four Classes of Sentient Beings
“The various points of entry and the various positions that those bodhisattvas had accomplished before become purer still after they see that light; all their roots of goodness are brought to ripening, and they head toward omniscience. Those who abide in the two vehicles have every defilement extinguished. The remaining portion of sentient beings ‘born blind’ gain ease in body and purity in mind as well, becoming pliant and disciplined, fit to cultivate right mindfulness and wisdom. And all the sentient beings in the destinies of the hells, the hungry ghosts, and the animals gain ease, are freed from every kind of suffering, and when their lives end are all born among the gods and among human beings.
Simile 5, The Sun Benefiting Those Born Blind (6): They Mistakenly Reckon Themselves Brahmā, and the Buddha Corrects Them with a Marvelous Sound
“Sons of the Buddha! Those sentient beings do not perceive and do not know by what cause and condition, by what spiritual power, they have come to be born here. Those who were born blind then raise a thought such as this: ‘I am Brahmā! I am produced by Brahmā!’ At that time the Tathāgata, dwelling in the samādhi of universal freedom, sends forth sixty kinds of marvelous sound and says to them: ‘You are not Brahmā, nor are you produced by Brahmā, nor is this the work of Śakra or of the four World-Protector kings; all of this is the majestic spiritual power of the Tathāgata.’
Simile 5, The Sun Benefiting Those Born Blind (7): They Know Their Former Lives and Raise Up Offerings, and the Buddha Confers the Prediction
“When those sentient beings have heard these words, by the spiritual power of the Buddha they all come to know their own lives in former ages, and great joy arises in them; and because their minds rejoice, there well up of themselves clouds of udumbara flowers, clouds of incense, clouds of music, clouds of garments, clouds of canopies, clouds of banners, clouds of pennants, clouds of powdered incense, clouds of jewels, clouds of lion-banners and half-moon pavilions, clouds of song and praise, and clouds of every kind of adornment, and with minds of reverence they all make offerings to the Tathāgata. Why is this so? Because these sentient beings have gained the pure eye, the Tathāgata thereupon confers on them the prediction that they shall attain unsurpassed perfect awakening. Sons of the Buddha! It is in this way that the sun of the wisdom of the Tathāgata benefits sentient beings born blind, causing them to gain roots of goodness and to be complete in ripening. Sons of the Buddha! This is the fifth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.
Simile 6, The Four Marvels of the Moon-Disc (Part One): The Moon Has Four Unprecedented Properties
“Furthermore, Sons of the Buddha! It is like the moon-disc, which has four marvelous and unprecedented things. Which four? First, it outshines the light of all the constellations. Second, it displays waning and waxing in accordance with the seasons. Third, in the clear water of Jambudvīpa there is nowhere that its reflection does not appear. Fourth, all who see it feel that it is facing them directly before their own eyes — and yet this moon-disc itself has no discrimination and no frivolous talk.
Simile 6, The Four Marvels of the Moon-Disc (Part Two): The Body of the Tathāgata, Being Like the Moon, Also Has Four Marvels
“Sons of the Buddha! The body of the Tathāgata is like the bright moon, and so it is exactly with it: it has four marvelous and unprecedented things. Which four? That is to say: it outshines all the śrāvakas, the pratyekabuddhas, and the assemblies of the learners and of those beyond learning; in accordance with what is fitting for sentient beings it displays a life-span now long and now short, while the body of the Tathāgata in truth neither increases nor decreases; among the sentient beings of pure mind in all worlds, in the vessel of the mind that is fit to receive awakening, there is nowhere that the reflection of the Buddha does not appear; and all sentient beings who gaze upon the Buddha and face him say that the Tathāgata appears before themselves alone, and he preaches the Dharma to them according to what their minds delight in, brings them to liberation according to their position, and causes them to see the body of the Buddha according to what is to be taught and transformed — and yet the body of the Tathāgata has no discrimination and no frivolous talk, and the benefit it performs is brought to its very end. Sons of the Buddha! This is the sixth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.
Simile 7, The Brahmā King Appearing Everywhere: He Does Not Divide His Body, and Yet Is Seen in Every Place
“Furthermore, Sons of the Buddha! It is like the great Brahmā king of a three-thousandfold great-thousand world-system, who by a very slight application of means makes his own body appear everywhere throughout the great-thousand world-system, and all sentient beings see the Brahmā king appearing before themselves, while this Brahmā king in truth has not divided up his own body and has no bodies of various kinds. Sons of the Buddha! So it is exactly with the buddhas, the tathāgatas: they have no discrimination, no frivolous talk; neither do they divide up their body, nor have they bodies of various kinds; and yet they display their body according to what the minds of all sentient beings delight in, and they do not raise a thought such as this: ‘I have displayed so many bodies.’ Sons of the Buddha! This is the seventh mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.
Simile 8, The King of Physicians Sustaining His Body (Part One): His Life Ends and Yet His Body Does Not Disperse, and His Healing Does Not Cease
“Furthermore, Sons of the Buddha! It is like a king among physicians who knows well every kind of medicine and every kind of treatise on spells; of all the medicines in Jambudvīpa there is none that he cannot use; and further, taking as his means the power of the various roots of goodness of former lives and the power of the great luminous spell, when sentient beings do no more than see him there is no sickness that is not healed. That great king of physicians, knowing that his own life was about to end, raised a thought such as this: ‘After my life ends, all sentient beings will have nothing to rely on; I ought now to display a means for them.’ At that time the king of physicians compounded a medicine and smeared it on his own body, and by the power of a luminous spell sustained it, so that after his life ended his body did not disperse, did not wither and did not dry up, and his bearing and deportment, his seeing and hearing and his movements were no different from what they had been while he lived, and whatever he treated was healed.
Simile 8, The King of Physicians Sustaining His Body (Part Two): The Tathāgata, the Unsurpassed King of Physicians, and the Deeds of a Buddha That Do Not Rest
“Sons of the Buddha! So it is exactly with the Tathāgata, the Worthy One, the Perfectly and Fully Awakened One, this unsurpassed king of physicians: through measureless hundreds of thousands of koṭis of nayutas of kalpas he has refined and prepared the medicine of Dharma and brought it to accomplishment, and has reached the far shore in the study and cultivation of every skillfulness in means and of the power of the great luminous spell; he is well able to extinguish every kind of sickness of the afflictions of all sentient beings, and he sustains and upholds his life-span; through measureless kalpas his body is pure and has no deliberation and no contrived activity, and yet not one of the deeds of a buddha has ever rested, and in those sentient beings who see him every kind of sickness of the afflictions is extinguished. Sons of the Buddha! This is the eighth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.
Simile 9, The Maṇi Jewel Giving Its Own Color: Those Touched by the Light Take On Its Color, and Those Who See It Have Their Eyes Made Pure
“Furthermore, Sons of the Buddha! It is like the great ocean, in which there is a great maṇi jewel named: the Vairocana treasury that gathers all light. If there are sentient beings who touch its light, they all become of one and the same color with it; if anyone sees it, his eyes are made pure. Wherever that light shines, it rains down maṇi jewels named: ease, which cause sentient beings to leave suffering behind and to be made fit in body and mind. Sons of the Buddha! So it is exactly with the body of the tathāgatas: it is a great heap of jewels, the great treasury of wisdom of all merit. If there are sentient beings who touch the wisdom-light of the jewel that is the body of the Buddha, they become of one and the same color with the body of the Buddha; if anyone sees it, his dharma-eye is made pure. Wherever that light shines, it causes sentient beings to leave the suffering of poverty far behind, and even to be complete in the joy of the awakening of a buddha. Sons of the Buddha! The dharma-body of the Tathāgata has no discrimination and no frivolous talk, and yet it is able to perform the great deeds of a buddha universally for all sentient beings. Sons of the Buddha! This is the ninth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.
Simile 10, The Jewel-King Fulfilling Wishes (Part One): The Wish-Granting Jewel-King Is Not What Those of Little Merit Can See
“Furthermore, Sons of the Buddha! It is like the great ocean, in which there is a great wish-granting maṇi jewel-king named: the treasury that adorns every world, complete in the accomplishment of a million merits; wherever it abides, it causes the calamities and misfortunes of sentient beings to be removed and their wishes to be fulfilled; and yet this wish-granting maṇi jewel-king is not what sentient beings of scant merit are able to see.
Simile 10, The Jewel-King Fulfilling Wishes (Part Two): Those Who See His Body or Hear His Name All Leave Birth and Death Behind
“So it is exactly with this wish-granting jewel-king that is the body of the Tathāgata, which is named: able to cause all sentient beings to rejoice, every one of them — if anyone sees his body, hears his name, or praises his virtue, all of them are caused to leave forever the suffering and trouble of birth and death; and if all the sentient beings of all the worlds should at one and the same time single-mindedly wish to see the Tathāgata, they are all caused to see him, and their wishes are all fulfilled. Sons of the Buddha! The body of the Buddha is not what sentient beings of scant merit are able to see, save only for those whom the Tathāgata, by his sovereign spiritual power, is to discipline; if there are sentient beings who plant roots of goodness because they have seen the body of the Buddha, and whose roots of goodness ripen in the end, then it is for the sake of bringing them to ripening that they are caused to get to see the body of the Tathāgata. Sons of the Buddha! This is the tenth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way.
The General Conclusion in Ten Clauses: Each of the Ten Bodies Has Its Reason
“(The ten marks are as they are) because the mind of the Buddha is measureless and pervades the ten directions; because what he practices is unobstructed as space; because he enters everywhere into the Dharma realm; because he dwells in the true limit; because he neither arises nor ceases; because he dwells evenly in the three times; because he leaves every discrimination behind forever; because he dwells in the vow that reaches to the very end of the future; because he purifies and adorns every world; because he adorns every single buddha-body.”
The Verses of Repetition (1): Space Pervades the Ten Directions — The True Body Cannot Be Gained or Grasped
At that time Samantabhadra Bodhisattva-mahāsattva, wishing to make this meaning clear once more, spoke these verses:
“It is like space pervading the ten directions, whether form or not form, whether existent or not existent, and the sentient beings, the bodily forms, and the lands of the three times — space is present everywhere among them just so, and has no bound. The true body of the buddhas is likewise so, and throughout the whole Dharma realm there is nowhere it does not pervade; it cannot be seen and cannot be grasped, and only to teach and transform sentient beings does it show a form.
The Verses of Repetition (2): Space Cannot Be Grasped — The Act of Body Is Without Thought
“It is like space, which cannot be grasped, and yet everywhere it lets sentient beings perform every kind of karma, while space raises no thought such as this: ‘What am I doing now, why do I act, and for whom do I act?’ The act of body of the buddhas is likewise so, everywhere letting the host of beings cultivate good dharmas, while the Tathāgata has never raised such a discrimination: ‘I am now performing all these various deeds upon them.’
The Verses of Repetition (3): The Sun Rises over Jambudvīpa — It Breaks the Darkness and Gives Rise to Good
“It is like the sun rising over Jambudvīpa, its light breaking the darkness with nothing left over, and the mountains, the trees, the pools, the lotuses, and the many things of the great earth, every kind of them, receive its benefit. The rising of the sun that is the buddhas is likewise so, growing every kind of good conduct among gods and human beings, removing forever the darkness of folly and bringing the brightness of wisdom, so that constantly they receive honor and every ease.
The Verses of Repetition (4): The Sun Shines on High and Low — Earlier and Later, and Yet Without Discrimination
“It is like the time when the light of the sun appears: it shines first on the mountain king, next on the other mountains, and afterwards on the high plains and on the great earth, while the sun has never had any discrimination. The light of the Well-Gone One is likewise so: it shines first on the bodhisattvas, next on the pratyekabuddhas, and afterwards on the śrāvakas and on sentient beings, while the Buddha has never from the first stirred a single thought.
The Verses of Repetition (5): Those Born Blind Receive the Benefit — Hearing the Name and Touching the Light, They Attain Awakening
“It is like one born blind who does not see the sun, and yet the light of the sun brings him benefit still, making him know the seasons and make use of food and drink, so that he leaves many sicknesses forever and his body is at ease. Sentient beings without faith do not see the Buddha, and yet the Buddha likewise raises up meaning and profit for them: merely by hearing the name of the Buddha and touching the light of the Buddha, by this they even come to realize awakening.
The Verses of Repetition (6): The Pure Moon in the Sky — It Eclipses the Stars and Displays Waxing and Waning
“It is like the pure bright moon in the midst of space, able to eclipse the host of stars and to display waxing and waning, and in all waters its reflection appears, and all who look and gaze feel that it faces them directly. This pure moon that is the Tathāgata is likewise so, able to eclipse the other vehicles and to display a life-span long or short, appearing everywhere on the water of the pure minds of gods and human beings, and all say that it is directly before their own faces.
The Verses of Repetition (7): The Brahmā King Dwells in His Palace — He Does Not Divide His Body and Yet Appears Everywhere
“It is like the great Brahmā king dwelling in his own palace, who yet appears in body everywhere in the places of the Brahmās of the three-thousandfold world, and all gods and human beings can see him, while in truth he has not divided his body and gone to where they are. The appearing in body of the buddhas is likewise so, and throughout all the ten directions there is nowhere they do not pervade; their bodies are numberless and cannot be reckoned, and they neither divide the body nor raise discrimination.
The Verses of Repetition (8): The King of Physicians and His Art — The Medicine Is Smeared on His Body, and His Work Goes On as at First
“As a king of physicians is skilled in the art of medicines, so that if anyone sees him his sickness is healed, and though his life is already ended, the medicine is smeared on his body and it still causes his work to be done just as at first. The most surpassing king of physicians is likewise so, complete in skillful means and in omniscience, and by the marvelous practice of former ages he displays the body of a buddha, and in those who see him the afflictions are extinguished.
The Verses of Repetition (9): The Jewel-King in the Ocean — Those Touched by the Light Take On Its Color, and the Five Eyes Are Opened
“It is like the jewel-king in the midst of the great ocean, which sends forth measureless lights of every kind everywhere, and the sentient beings touched by them are of one and the same color with it, and if anyone sees it, his eyes are made pure. The most surpassing jewel-king is likewise so, and those touched by its light are of one and the same color with it, and whoever gets to see it has the five eyes opened, breaks through every kind of darkness of dust, and dwells on the ground of a buddha.
The Verses of Repetition (10): The Wish-Granting Maṇi — Not Being Seen Is No Discrimination on the Jewel-King’s Part
“It is like the wish-granting maṇi jewel, which fulfills whatever anyone seeks of it, and sentient beings of scant merit do not see it, and it is not that the jewel-king has any discrimination. This jewel-king that is the Well-Gone One is likewise so, fulfilling every kind of desire and delight that people seek; sentient beings without faith do not see the Buddha, and it is not that the mind of the Well-Gone One has cast them away.”
一個看似簡單的問題
普賢菩薩替大眾問了一句：諸位菩薩摩訶薩應當怎樣見如來、應、正等覺的身？這問題聽起來平常，其實是整個〈如來出現品〉九門之中第一個要回答的。澄觀判此段為「明身業」，並說後面八門都依這一門而立；法藏也說先明身業，因為身是所依之本。換句話說：佛的語、佛的意、佛的境界、佛的行，全都要先站在『佛身是什麼樣的身』這個答案上，才說得下去。
那答案是什麼？經文沒有先講理，先給了一個方向：「諸菩薩摩訶薩應於無量處見如來身。」——要在無量的地方見。接著用一句反話把讀者最容易犯的錯先擋掉：不應當在某一個法、某一件事、某一個身、某一個國土、某一個眾生上見到如來。最後正面收束：「應遍一切處見於如來。」
這裡有一個排誤要先做。「遍一切處」聽起來像是說佛身很大、大到填滿了空間——不是。經文下一句立刻拆掉這個讀法：虛空遍一切處，是因為它沒有形質。遍，不是體積大，是無質礙。這一步若讀錯，後面十個譬喻會全部讀成神通展示；讀對了，才看得出這十喻在講同一件事。
澄觀在此處還做了一個細算：反話裡舉的『法、事、身、國土、眾生』五樣，翻過來就是五種無量界——遍法界、遍調伏界、遍調伏加行界、遍世界、遍眾生界。他特意加了一句：只有這五界，不是省略。法藏則把這五法配上十身、再配上末後結勸的十門，算成五百門。同一段經文，一個算成五界，一個算成五百門——這正是華嚴一段文字可以開可以合的家風。
虛空的第一種用法：因為無身，所以遍到
第一喻說：虛空遍至一切有色之處與非色之處，「非至、非不至」。為什麼可以既不算到、又不算沒到？經文自答一句：「虛空無身故。」
這一句要慢讀。澄觀的解法是：這一個「無身」同時解決了上面兩個問題——因為沒有身，所以沒有東西可以說它「到」了；也正因為沒有身，才沒有一處到不了。他還舉了一個很實在的比方：假使虛空有身，那身就是質礙的聚集，遇到色法就要相礙，像鐵放進水裡，水就進不了鐵；如今虛空無身，所以能整個進到色法之中。
合到佛身上，經文說得極簡：「如來身無身故，為眾生故示現其身。」——先說無身，再說示現。次第不可顛倒。若先說示現、再補一句無身，讀起來就成了『佛本有身而故意顯現』；經文的次第是：本無形質之身，所以能遍；既能遍，就隨眾生而現。澄觀更點出這一喻所況的是理空，理空就是法身——他引偈為證，說佛以法為身，清淨如虛空。法藏所疏的六十本此處作「如來法身」，字面上更貼這一層。
落到用處：一個人若總想在某一尊像、某一處道場、某一次感應裡『找到』佛，這一喻就是給他的。不是那些地方沒有佛，是那種找法從一開始就假設了佛有一個可被定位的身。
虛空的第二種用法：不與色爭位置，所以能顯一切色
第二喻換了一個角度看同一片虛空：虛空自身並不是色，卻能讓一切色相在其中顯現，而虛空自己「無有分別亦無戲論」。
先問：能顯現一切色，這是虛空的作用嗎？若說是作用，虛空豈不成了一個作者？經文的答案在合法句裡：如來身以智慧光明普照，令一切眾生世間、出世間的善根之業都得成就，而如來身沒有分別、沒有戲論。為什麼能如此？因為「從本已來，一切執著、一切戲論皆永斷故」。
澄觀在這裡給了一組對句，把兩邊接得很緊：虛空無分別，卻不妨礙色相顯現；智慧無分別，卻不妨礙利益眾生。這句話值得記下來，因為它一次解決了兩個常見的誤解。第一種誤解是把「無分別」讀成呆滯——好像佛入定不管事。第二種誤解是把「利生」讀成起心——好像佛得先動個念頭才救得了人。經文的立場是兩邊都不取：正因為一切執著戲論從本已斷，才能普照而不疲；正因為不作意，所照才沒有偏私。
法藏所疏的六十本此處取的是虛空「彌廣，悉能容受一切眾生而無染著」，所以他把這一喻叫作虛空離染喻；澄觀依八十本作空無分別喻。喻名不同，是因為兩個譯本取的虛空之德不同——這一點在考據層另有對勘。
日出的八件事，智日的十件事
第三喻從虛空轉到太陽，話題也從「體」轉到「用」。經文先數日出對世間的好處：破闇作明、變濕令燥、生長草木、成熟穀稼、廓徹虛空、開敷蓮華、行者見道、居者辦業。八件事，件件是農家與行路人日常能驗的。然後問一句：為什麼太陽能做這麼多事？答案只有一句：「日輪普放無量光故。」——不是太陽分別去做了八件事，是它放光，八件事自己成了。
合到佛身，經文列了十一件：滅惡生善、破愚為智、大慈救護、大悲度脫、增長根力覺分、生深信而捨濁心、得見聞而不壞因果、得天眼而見歿生處、令心無礙而不壞善根、令智修明而開敷覺華、令其發心而成就本行。收句同樣只有一句：因為如來廣大智慧的日身放無量光普照。
澄觀把這十益逐一配回前面八句，配得極細。舉兩處看他的用心。第三益「大慈救護、大悲度脫」，他配的是「變濕令燥」——拔四流之苦而與出世之樂，拯二乘沉溺定水之苦而與菩提之樂，都是把濕的變乾的意思。第八益「令心無礙，不壞善根」，他說一句兩用：令心無礙是承上面的廓徹虛空，不壞善根是啟下面的開敷蓮華；他還補了一個現象作證——赤蓮花不遇日光必定枯死，三乘善根若遇智日就不會壞。法藏則不逐句回配，而是自立十個益名，從滅惡生善益一路數到行成究竟益。
落到用處：這一節在教一件很不玄的事——佛的利生不是十個項目的清單，是一個放光。人若把修行讀成清單，就會永遠在數自己做完了幾項；讀懂這一喻，就知道該養的是那個光。
照有先後，而心裡沒有先後
第四喻是十喻中唯一帶了兩重釋疑的一喻，也是最容易讀出偏見的一喻。
經文說：日出先照須彌等諸大山王，次照黑山，次照高原，然後普照大地。然後立刻堵住一個念頭：「日不作念：『我先照此，後照於彼。』」——「但以山地有高下故，照有先後。」合到佛，也是一樣：智輪先照菩薩，次照緣覺，次照聲聞，次照決定善根眾生，然後普照一切乃至邪定之類；而「彼如來大智日光不作是念」。
第一個要排的誤是：這不是佛在排隊分等級。先後的原因在山地的高下，不在太陽的偏心。第二個要排的誤是：也不能因此說佛遺棄了低處。經文特別點明，照到邪定眾生，是「為作未來利益因緣令成熟故」——照到最低處的那一道光，目的正是把最低處養成能受光的地方。
澄觀在這裡把喻依的每一層都配了：黑山配緣覺，因為緣覺沒有法空之光、不出功德；高原配聲聞，因為高原不生佛法之蓮華；大地一種則通含三聚——決定能生的地方喻正定聚，得緣才生的喻不定聚，砂鹵之地喻邪定聚，而澄觀釋云「然亦不捨」，所以三聚同等被照。他還設了一個問難並自答：日光只是一種，佛智千差萬別，怎能拿來作同喻？他答：不是已經說了嗎，只隨山地有高下——可見所異在眾生的智慧不同，佛並沒有偏私之智、也沒有若干種智。他末後還翻出一層極耐讀的話：既然是隨機說異，那麼照高處的未必能兼照低處，而照低處的仍然照著高處；若說佛捨眾生，也該是先捨小、次捨中，唯有菩薩這座高山整日蒙照——他說到這裡不往下判，只留兩個字：思之。
經文自己也再舉一喻收束：日月隨時出現，大山幽谷普照無私；如來智慧普照一切而無分別，只是「隨諸眾生根欲不同，智慧光明種種有異」。澄觀把這一身叫作平等隨應身，並指出它的根據在末後總結的那一句——住真實際，所以無私平等。平等的保證不在佛的用心，在佛所住之處。
見不到的人，也在受益
第五喻最長，因為它要處理一個最不甘心的問題：那些完全看不見佛的人怎麼辦？
經文先立一個誰都懂的事實：生來眼盲的人不曾見過太陽，卻仍被日光饒益——他因此知道晝夜時節，受用衣服飲食，身體調適而離眾患。然後合法：無信、無解、毀戒、毀見、邪命自活這一類「生盲之類」，因為沒有信心之眼，見不到諸佛智慧的日輪；雖然見不到，仍然被智日饒益——以佛威力，令他們所有身苦、諸煩惱、未來苦因都得消滅。
這裡有一個要緊的排誤：經文說的是「無信眼」，不是「無眼」。眼盲的人不是沒有受益的資格，是暫時沒有見的器官。澄觀在此把五種人收攏成一個總——五事都是盲，而無信是總，所以經文說「無信眼故」。他還把這五種配上《涅槃經》所說闡提的三罪：無信而斷善根就是一闡提，無解毀見就是謗大乘方等，毀戒邪命就是犯四重禁、作五逆罪。配完之後他說了一句分量很重的話：這四種至惡的人依然有佛性，所以也為他們作饒益，令他們離苦與集。
落到用處：這一喻不是安慰，是判準。它把『佛度不度得到我』這個問題從『我信不信』挪開了一步——信與不信決定的是見不見，不決定受不受益。而受益積久，眼就開了。
千種光明與四類受益的人
接著經文轉入廣說。如來有十種光明，各有其名：積集一切功德、普照一切、清淨自在照、出大妙音、普解一切語言法令他歡喜、示現永斷一切疑自在境界、無住智自在普照、永斷一切戲論自在智、隨所應出妙音聲、出清淨自在音莊嚴國土成熟眾生。而「如來一一毛孔放如是等千種光明」，五百普照下方，五百普照上方。
先問：十個名字為什麼是這十個？澄觀給了一個配法：前三成就二種莊嚴之慧中的兩句，一是普照事、一是照淨理；中三成就三慧，前二成聞慧、後一成思修；後四配四智——無住普照是大圓鏡智，絕戲論是平等性智，隨應演說是妙觀察智，嚴土化生是成所作智。至於「千」這個數，他說得很直：因為日有千光，所以結成千數，其實是無數。上下各五百，他配五位的自分行與勝進行。
再問：受益的是哪些人？經文列了四類。菩薩見光，一時皆得如來境界，十頭十眼乃至十地十智全都清淨，先前所成就的諸處諸地轉更清淨，一切善根成熟而趣一切智；住二乘的人滅一切垢；其餘一分生盲眾生身既快樂、心亦清淨，柔軟調伏，堪修念智；地獄餓鬼畜生諸趣眾生都得快樂、解脫眾苦、命終生於天上人間。澄觀分這四類為益菩薩、益二乘、益生盲、益惡趣，並說益菩薩又有兩種——圓機的頓證佛境，權機的令熟權趣實。
落到用處：這一節在教『同一道光，益有淺深』。同樣一光，菩薩得的是境界，二乘得的是滅垢，生盲得的是身安心淨，惡趣得的是離苦生天。光沒有分等級，人所站的地方有深淺。
誤認自己是梵天的那些人
惡趣眾生命終生天之後，出現了全段最戲劇性的一節：他們「不覺不知，以何因緣、以何神力而來生此」，於是那些原本生盲的人起了一個念頭：我是梵天！我是梵天化生的！
這是一個極準的觀察：人得了好處而不知來處，就會替自己編一個來處，而且編出來的通常是把自己抬高。經文接下來的處置也極講究——如來住普自在三昧，出六十種妙音而告訴他們：「汝等非是梵天，亦非梵化，亦非帝釋護世所作，皆是如來威神之力。」先否定三個錯的來處，再說出真的。澄觀把這一段科為六節：拔苦與樂、因起邪見、慈音示正、迴邪報恩、佛與授記、結光利益——邪見不是被斥責，是被更正。
眾生聽了以後，藉佛神力都知道了宿命，生大歡喜；因為歡喜，自然湧出優曇華雲、香雲、音樂雲乃至種種莊嚴雲，都以尊重之心供養如來。經文問一句為什麼，答：因為這些眾生得了淨眼——於是如來為他們授無上正等正覺之記。從生盲到淨眼，從誤認梵天到蒙佛授記，中間只隔一句實話。
落到用處：這一節說的是『認錯來處』這件事的重量。修行人也常犯同一個病，只是換了名目——把佛力加被讀成自己天分好，把眾緣成就讀成自己努力夠。經文的對治不是自責，是被告知真相之後生起的那個歡喜。
月的四種奇特
第六喻用月。月有四種奇特未曾有法：映蔽一切星宿光明；隨逐於時示現虧盈；於閻浮提澄淨水中影無不現；一切見者皆對目前——而這月輪「無有分別、無有戲論」。
合到佛身，也是四種：映蔽一切聲聞、獨覺、有學無學之眾；「隨其所宜，示現壽命修短不同，而如來身無有增減」；「一切世界淨心眾生菩提器中，影無不現」；一切瞻對者都說如來只現在我面前。
這四條裡最要留意的是第二與第三。第二條是說佛壽的長短是示現，不是佛身真有增減——這一點若讀錯，就會把涅槃讀成佛的消失。第三條給了一個條件：影現在「淨心眾生菩提器中」。澄觀解這一句解得很美：堪受菩提的人所看見的是意生身，若心海澄清、妄念都寂，就真見佛了。他把佛身的圓迴等住配作此身之名，說是等住三世而無增減。法藏在此處兩存古今兩種解法：古人說是心海澄清、離諸妄念故佛影現，他自己再加一解——菩提器就是成菩提之器。兩解並存，不判高下。
落到用處：水不澄則無影，而月未嘗不照。抱怨見不到佛之前，先問水靜不靜——這是這一喻給讀者最實在的一句話。
梵王不分身
第七喻最短，卻補上了前面沒說的一角。三千大千世界的大梵天王用很少的方便就在大千世界普現其身，一切眾生都見梵王現在自己面前，而梵王「亦不分身、無種種身」。合到佛：諸佛如來也是無分別、無戲論、不分身、無種種身，而隨一切眾生心樂示現其身，也不起『我現了若干身』的念頭。
要排的誤是：普現不等於分身。分身的前設是有一個原本的整體被分開，那樣佛身就成了可加可減之物。經文用梵王作喻，正因為梵王之身的普現是人天共知的事，拿來說明『一處現而處處見』不必靠切割。澄觀因此把這一身叫作無心普應身——身不分而遍。法藏所立之名是一多無礙身，並說也沒有起念這回事。
這一喻與第一喻遙相呼應：第一喻說無身故遍，這一喻說不分身而遍。一個從體上說，一個從相上說，合起來才不留餘地。
醫王死後仍在治病
第八喻是十喻中最奇的一個。醫中之王善知眾藥與咒論，閻浮提中所有的藥沒有他用不到的，又以宿世善根之力與大明咒之力為方便，眾生見到他病沒有不好的。他知道自己命將終，便想：我命終之後，一切眾生就沒有依靠了，我應當為他們示現方便。於是「醫王合藥塗身，明呪力持」，使他命終之後身不分散、不萎不枯，威儀視聽與生前無別，凡所醫治的都得痊癒。
這個喻要解決的是佛滅度之後的問題。合法句說得很細：如來這位無上醫王，在無量百千億那由他劫中鍊治法藥已經成就，修學一切方便善巧與大明咒力都到彼岸，善能除滅一切眾生的煩惱病並且住持壽命；經無量劫，其身清淨、無有思慮、無有動用，而一切佛事未嘗休息，眾生見者煩惱病都消滅。
澄觀把這一身叫作窮盡後際身，並指出合法段末所以不再重說藥咒能持，是因為前面的咒藥已經持住多劫。法藏則把合法段分成三節：到彼岸是正合命終，因為生死永盡所以說到岸；善學等句是合藥塗咒持，令隨處起化、住持不絕；末後合的是雖無思念而具四威儀療治眾病。
落到用處：這一喻回答的是『佛不在了怎麼辦』。答案不是安慰式的『佛永遠在你心中』，而是一個結構性的回答——佛事之所以不斷，是因為它從來不靠佛動念維持。無思慮、無動用而佛事不息，這正是十喻一路講到這裡的那個『無分別而利益究竟』。
觸到光的都變成同一個顏色
第九喻用海中的大摩尼寶，名叫集一切光明毘盧遮那藏。有眾生觸到它的光，就都同它的顏色；有人見到它，眼得清淨；光所照處還雨下名為安樂的摩尼寶，令眾生離苦調適。
合到佛身：諸如來身是大寶聚、一切功德大智慧藏；「若有眾生觸佛身寶智慧光者，同佛身色」，見到的法眼清淨，「令諸眾生離貧窮苦，乃至具足佛菩提樂」。收句仍是那句老話：如來法身無所分別亦無戲論，而能普為一切眾生作大佛事。
「同其色」三個字是這一喻的眼。它說的不是相似，是同——觸光者與寶同色，觸佛智光者同佛身色。這是十喻中第一次正面說眾生與佛之間可以沒有距離，而說法的方式極含蓄：不是說你成了佛，是說光落在你身上，你就是那個顏色。澄觀把這一身叫作嚴剎益生身，說雨寶利貧就是嚴剎的意思。法藏名之為體用成益身，分體用兩節：福智是體，因為能出生所以叫藏，正合摩尼藏能出眾寶；光用一節則分三——先令外道捨邪而同正色，次成淨因，後得樂果。
見不到的時候，咎在誰
第十喻用大如意摩尼寶王，名一切世間莊嚴藏，具足百萬功德，隨所住處令眾生災患消除、所願滿足——然後補一句：這寶王不是少福眾生所能見的。
合到佛身：如來身這位如意寶王名為能令一切眾生皆悉歡喜，見身、聞名、讚德的都永離生死苦患；假使一切世界一切眾生同時專心想見如來，也都令他們見到、所願皆滿。可是緊接著又說：「佛身非是少福眾生所能得見，唯除如來自在神力所應調伏」——若有眾生因見佛身便種善根乃至成熟，為了使他成熟，才令他得見。
這裡有一個明顯的張力：前一句說一切眾生同時想見都能見，後一句說少福眾生見不到。澄觀就是從這個張力上讀出兩重釋疑的：第一疑是若一念皆見、如今為何不見，所以說少福不見；第二疑是也有貧下薄福的人見到了，這怎麼說，所以說除可調伏者。兩問兩答一疊，這一段就不再自相違背——能見與否不是一條規則，是機與佛力兩邊的事。
至於責任落在哪一邊，經文自己在重頌裡給了最後一句：「無信眾生不見佛，非是善逝心棄捨。」見不到，不是佛把人丟下了。這一句是整段最溫和也最不留餘地的收束。
十句總結：十身各有各的所以
長行末後用十句總結：因為心無量而遍十方，因為所行無礙如虛空，因為普入法界，因為住真實際，因為無生無滅，因為等住三世，因為永離一切分別，因為住盡後際誓願，因為嚴淨一切世界，因為莊嚴一一佛身。
澄觀說得明白：這十句是次第結前面十身的。所以這不是十句讚辭，是十個「所以然」——第一喻的周遍，所以然在心無量遍十方；第二喻的無著，所以然在所行無礙如虛空；第四喻的平等，所以然在住真實際；第六喻的等住，所以然在等住三世。整段經文到這裡才算閉合：前面十喻給的是十個看得見的相，這十句給的是十個看不見的據。讀華嚴常有一種困難，就是譬喻太美而理路太隱；這一段把理路一次交代清楚，正好回頭再讀一遍十喻。
重頌二十偈：不重教，只對位
長行說完，普賢重新宣說二十首偈頌。這裡要先立一條讀法：長行已教過的，頌只作對位而不再重教；頌裡獨有的，才是要另外領會的。
對位的部分好認。虛空遍十方一偈對第一喻，並補一句「不可得見不可取，為化眾生而現形」；虛空不可取一偈對第二喻；日出閻浮一偈對第三喻；「譬如日光出現時，先照山王次餘山」與「善逝光明亦如是，先照菩薩次緣覺」對第四喻；「譬如生盲不見日，日光亦為作饒益」對第五喻；淨月在虛空與「如來淨月亦復然，能蔽餘乘示修短」對第六喻；「譬如梵王住自宮，普現三千諸梵處」對第七喻；「命雖已盡藥塗身，令其作務悉如初」對第八喻；「譬如海中有寶王，普出無量諸光明」對第九喻；「譬如如意摩尼寶，隨有所求皆滿足」與「少福眾生不能見，非是寶王有分別」對第十喻。
頌裡獨有的有三處值得停一下。其一，長行第二喻只說令眾生善根業成就，頌卻直接立了名目：「諸佛身業亦如是，普使群生修善法」——「身業」二字一出，這一整段在全品中的位置就自己標明了，正與澄觀、法藏判此段為身業之科相合。其二，長行第九喻說的是「法眼清淨」，頌開為五：「若有得見五眼開，破諸塵闇住佛地」——由一眼開為五眼，是把利益的層次攤開來說。其三，末偈把長行的「非是少福眾生所能得見」翻成「非是善逝心棄捨」——長行從眾生一邊說條件，頌從佛一邊斷疑。同一件事，兩個方向各說一次，讀者心裡那點不平才真正放得下。
澄觀計此頌為二十偈。法藏所疏的六十本偈數與句式都不同，那是譯本之異，考據層另有對勘。
承衍
本段十身，澄觀判為即是〈十地品〉第八不動地所說的十身，只是次第不同——他把周遍十方身乃至嚴好滿願身一一對上法身、智身、威勢身、菩提身、莊嚴身、意生身、化身、力持身、福德身、願身，並解釋其中兩身之所以：第四之所以是菩提身，因為初成道時先照的緣故；第五之所以是莊嚴身，因為一一毛孔隨好光明以為莊嚴的緣故。華嚴宗的十身佛說，經據一在〈十地品〉第八地，一在此段十喻，兩處互證。
十身之名，兩家全異。澄觀作周遍十方身、無著無礙身、普入成益身、平等隨應身、無生潛益身、圓迴等住身、無心普應身、窮盡後際身、嚴剎益生身、嚴好滿願身；法藏作無邊周普身、周遍無著身、大用成益身、平等應機身、潛光密用身、圓迴自在身、一多無礙身、無思成事身、體用益生身、隨念滿願身。名目相當而用字全不同，各依其所疏之本，誌錄不判。十益之名亦然：澄觀不別立名而逐一回配前面八句，法藏另立滅惡生善益乃至行成究竟益十名。門數之計亦異：澄觀立五無量界而不立門數，法藏立五百門。偈數之計亦異：澄觀二十偈，法藏四十二偈——所據本不同故。以上諸異，皆古德成說，並錄不判。
李通玄於本品只作十義十喻的總述，說如來出現的十種無量法一一皆有十喻，經中已經說得完備，隨即接入付囑流通一段，不逐門分述身業等九門。本段因此沒有他的逐文之釋可徵，據實標闕，不以他處之文充之。
第五喻生盲段中光益惡趣、命終生天、佛與授記諸節，澄觀繫云多同〈如來隨好光明功德品〉——兩品可以對讀。而本段既為性起九門之首、後八門之所依，接下來的〈出現之語〉與其後諸門，都要回到這一段所立的『無分別而利益究竟』上才讀得通。
A Question That Looks Simple
Samantabhadra asks one sentence on behalf of the assembly: how should the bodhisattva-mahāsattvas see the body of the Tathāgata, the Worthy One, the Perfectly and Fully Awakened One? The question sounds ordinary, but it is in fact the first of the nine gates of the whole Chapter on the Appearance of the Tathāgata that has to be answered. Chengguan judges this passage to be “the setting forth of the act of body”, and says that the eight gates that follow are all established upon this one; Fazang likewise says that the act of body is set forth first, because the body is the root upon which the rest depend. To put it another way: the speech of the Buddha, the mind of the Buddha, the field of experience of the Buddha, the practice of the Buddha — none of them can be spoken of at all until one is standing on an answer to the question ‘what kind of body is the body of the Buddha?’
And what is that answer? The scripture does not begin with a principle; it begins with a direction: “The bodhisattva-mahāsattvas should see the body of the Tathāgata in measureless places.” — it is in measureless places that he is to be seen. Then, with a sentence put negatively, it blocks off in advance the mistake a reader is likeliest to make: one should not see the Tathāgata in some one dharma, some one thing, some one body, some one land, or some one sentient being. And last it closes affirmatively: “He should see the Tathāgata everywhere, throughout all places.”
There is a misreading here that has to be cleared away first. ‘Everywhere, throughout all places’ sounds as though it were saying that the body of the Buddha is very large — so large that it fills up space. It is not. The very next sentence of the scripture takes that reading apart: space is everywhere because it has no substance. To pervade is not to be great in volume; it is to have no resistance of substance. If this one step is read wrongly, the ten similes that follow will all be read as a display of spiritual powers; read rightly, one can see that the ten similes are all saying one and the same thing.
Chengguan also makes a fine reckoning at this point. The five things raised in the negative sentence — dharma, thing, body, land, sentient being — turned the other way about become five measureless realms: pervading the Dharma realm, pervading the realm of the disciplined, pervading the realm of the applied practice of disciplining, pervading the world-realms, pervading the realm of sentient beings. He deliberately adds a remark: there are only these five realms, and this is not an abbreviation. Fazang, for his part, matches these five dharmas to the ten bodies, and matches those again to the ten gates of the concluding exhortation at the end, and reckons five hundred gates. The same passage of scripture: one man reckons it as five realms, the other as five hundred gates — and this is exactly the family manner of Huayan, in which one stretch of text may be opened out or drawn together.
The First Use of Space: Because It Has No Body, It Reaches Everywhere
The first simile says: space reaches everywhere, to every place of form and to every place that is not form, and yet “neither reaches nor does not reach”. How can it both not count as reaching and not count as failing to reach? The scripture answers itself in one clause: “because space has no body.”
This clause must be read slowly. Chengguan’s way of taking it is this: this single “no body” resolves both of the questions above at once — because it has no body, there is nothing that can be said to have ‘reached’; and just because it has none, there is no place it fails to reach. He also offers a very concrete comparison: if space had a body, that body would be a mass of resistance, and meeting form it would have to obstruct it, as when iron is put into water and the water cannot enter the iron. As it is, space has no body, and so it can enter wholly into form.
Applied to the body of the Buddha, the scripture puts it with the utmost economy: “Because the body of the Tathāgata has no body, he displays a body for the sake of sentient beings.” — first no body, then the displaying. The order cannot be reversed. If one were to speak of the displaying first and then add a remark about there being no body, it would read as though ‘the Buddha has a body of his own and deliberately manifests it’; the order in the scripture is: there is from the first no body of substance, and therefore it can pervade; and since it can pervade, it appears in accordance with sentient beings. Chengguan points out further that what this simile compares is the emptiness of principle, and the emptiness of principle is just the dharma-body — he cites a verse as witness, that the Buddha takes dharma as his body, pure as space. In the sixty-fascicle text on which Fazang comments, the wording here is “the dharma-body of the Tathāgata”, which on the face of it fits this level still more closely.
Where it lands in practice: for anyone who is forever trying to ‘find’ the Buddha in some one image, some one place of practice, some one experience of response, this simile is meant for him. It is not that there is no Buddha in those places; it is that this way of looking has assumed from the very start that the Buddha has a body that can be located.
The Second Use of Space: It Does Not Contend with Form for a Place, and Therefore Can Display All Forms
The second simile looks at the same space from another angle: space is not itself form, and yet it can let all forms appear within it, while space itself “has no discrimination and no frivolous talk”.
Ask first: is being able to make all forms appear a function of space? If it is called a function, does space not then become an agent? The answer of the scripture lies in the clause of application: the body of the Tathāgata, by the universal shining of the light of wisdom, brings to accomplishment all the karma of the roots of goodness of sentient beings, both worldly and world-transcending, while the body of the Tathāgata has no discrimination and no frivolous talk. Why can it be so? Because “from the very beginning every attachment and every frivolous talk has been cut off forever”.
Chengguan gives a matched pair of clauses here that joins the two sides very tightly: space has no discrimination, and yet does not hinder the appearing of forms; wisdom has no discrimination, and yet does not hinder the benefiting of beings. That sentence is worth writing down, because it resolves two common misunderstandings at a single stroke. The first misunderstanding reads “no discrimination” as torpor — as though the Buddha were absorbed in concentration and attending to nothing. The second reads “benefiting beings” as the raising of a thought — as though the Buddha had first to stir a thought before he could rescue anyone. The position of the scripture takes up neither side: it is just because every attachment and frivolous talk has been cut off from the first that he can shine everywhere without tiring; and it is just because he does not direct his attention that what he shines upon has no partiality.
In the sixty-fascicle text on which Fazang comments, what is taken here is that space is “vast in its spread, able to contain all sentient beings and yet without defiling attachment”, and so he calls this the simile of space free of defilement; Chengguan, following the eighty-fascicle text, makes it the simile of space without discrimination. The names of the simile differ because the two translations take different virtues of space — and on this the apparatus layer has its own collation.
The Eight Things at Sunrise, the Ten Things of the Sun of Wisdom
The third simile turns from space to the sun, and the topic turns with it from ‘substance’ to ‘function’. The scripture first counts up the benefits of sunrise to the world: it breaks the darkness and makes light, turns the damp and makes it dry, grows the grasses and trees, ripens the grain and the crops, clears and lights up the open sky, opens the lotus flowers, lets those who travel see the road, lets those who dwell at home get their business done. Eight things, and every one of them something a farming household or a traveler can verify daily. Then it asks: why can the sun do so many things? The answer is only one sentence: “because the disc of the sun sends forth measureless light everywhere.” — it is not that the sun went and did eight things by discriminating among them; it sends forth light, and the eight things accomplish themselves.
Applied to the body of the Buddha, the scripture lists eleven items: extinguishing evil and giving rise to good; breaking through folly and turning it into wisdom; rescuing and protecting with great kindness; delivering with great compassion; increasing the faculties, the powers, and the factors of awakening; giving rise to deep faith and casting off the turbid mind; getting to see and to hear, and not spoiling cause and effect; gaining the divine eye and seeing where beings die and are born; making the mind unobstructed and not spoiling the roots of goodness; making wisdom cultivated bright and opening the flower of awakening; causing them to raise the mind and to accomplish the practice that was theirs from the first. The closing clause is likewise only one sentence: because the sun-body of the vast wisdom of the Tathāgata sends forth measureless light that shines everywhere.
Chengguan matches these ten benefits back to the eight clauses one by one, and matches them very finely. Take two places to see the care he takes. For the third benefit, “rescuing and protecting with great kindness, delivering with great compassion”, what he matches is “turning the damp and making it dry” — drawing out the suffering of the four floods and giving world-transcending joy, and rescuing those of the two vehicles from the suffering of sinking in the water of concentration and giving them the joy of awakening: both are the sense of turning what is damp into what is dry. For the eighth benefit, “making the mind unobstructed and not spoiling the roots of goodness”, he says that one clause serves two purposes: making the mind unobstructed carries on from the clearing of the open sky above, and not spoiling the roots of goodness opens onto the blooming of the lotus below; and he adds an observation as witness — a red lotus that does not meet the light of the sun will assuredly wither and die, while the roots of goodness of the three vehicles, if they meet the sun of wisdom, will not be spoiled. Fazang, on the other hand, does not match them back clause by clause, but sets up ten names of his own for the benefits, counting from the benefit of extinguishing evil and giving rise to good all the way to the benefit of practice accomplished and brought to its end.
Where it lands in practice: this section is teaching something that is not at all recondite — the Buddha’s benefiting of beings is not a checklist of ten items, it is one shining of light. If a person reads practice as a checklist, he will forever be counting how many items he has finished; if he reads this simile through, he knows that what needs to be nourished is that light.
The Shining Is Earlier and Later, and Yet in the Mind There Is No Earlier and Later
The fourth simile is the only one of the ten that carries two successive resolvings of doubt, and it is also the one out of which a prejudice is most easily read.
The scripture says: the sun on rising shines first upon the great mountain kings such as Sumeru, next upon the black mountains, next upon the high plains, and afterwards everywhere upon the great earth. And then at once it stops up a thought: “The sun does not raise a thought: ‘I shall shine here first and there later.’” — “It is only because the mountains and the ground are high and low that the shining is earlier and later.” Applied to the Buddha it is the same: the wheel of wisdom shines first upon the bodhisattvas, next upon the pratyekabuddhas, next upon the śrāvakas, next upon sentient beings whose roots of goodness are settled, and afterwards everywhere upon all, down to those settled in wrongness; and “that great sunlight of the wisdom of the Tathāgata does not raise a thought such as this”.
The first mistake to be cleared away is this: it is not the Buddha lining people up into ranks. The reason for earlier and later is in the height and lowness of the mountains and the ground, not in any partiality of the sun. The second mistake to be cleared away is this: neither may one conclude from it that the Buddha has abandoned what is low. The scripture points out particularly that the shining upon sentient beings settled in wrongness is “so as to make for them the cause and condition of benefit in the future and to bring them to ripening” — the very purpose of that ray which reaches the lowest place is to nourish the lowest place into a place that can receive the light.
Chengguan here matches every level of the vehicle of the simile: the black mountains are matched to the pratyekabuddhas, because they have no light of the emptiness of dharmas and do not bring forth merit; the high plains are matched to the śrāvakas, because the lotus of the Buddha’s Dharma does not grow on high plains; and the single item of the great earth contains all three groups together — the ground where growth is assured is a simile for the group settled in rightness, that which grows only when it meets conditions for the unsettled group, sandy and salty ground for the group settled in wrongness, and Chengguan explains that “yet they are not abandoned either”, so that the three groups are shone upon equally. He also sets up a difficulty and answers it himself: sunlight is only of one kind, while the wisdom of a buddha has a thousand differences — how can the one be taken as a proper simile for the other? He answers: has it not been said already that it is only in accordance with the height and lowness of the mountains and the ground? — from which one sees that what differs is the wisdom of sentient beings, and that the Buddha has no partial wisdom and no several kinds of wisdom. And at the very end he turns up a further layer that repays reading: since the difference is spoken of with respect to capacity, then what shines on the high may not also take in the low, while what shines on the low still shines on the high as well; and if the Buddha were to abandon sentient beings, he ought to abandon the small first and the middling next, so that only the high mountain of the bodhisattvas would be shone upon all day long — and having said this much he does not go on to adjudicate, but leaves two words only: ponder it.
The scripture itself also raises one more simile to close: the sun and the moon appear in their seasons, and the great mountains and the deep valleys are shone upon everywhere with no partiality; the wisdom of the Tathāgata shines everywhere upon all without discrimination, and it is only that “as the faculties and the desires of sentient beings differ, the light of wisdom shows all its various differences”. Chengguan calls this body the body that responds evenly to all, and points out that its ground lies in that clause of the general conclusion at the end — dwelling in the true limit, and therefore impartial and even. The warrant of the evenness lies not in the intent of the Buddha, but in the place where the Buddha dwells.
Those Who Cannot See Are Receiving the Benefit Too
The fifth simile is the longest, because it has to deal with the least willingly borne question of all: what of those who cannot see the Buddha at all?
The scripture first sets up a fact anyone can grasp: one born blind has never seen the sun, and yet is benefited by the sunlight — by it he knows the seasons of day and night, makes use of clothing and food and drink, has his body made fit and is kept from many sicknesses. Then the application: those of the sort “born blind” — without faith, without understanding, breaking the precepts, ruining right view, sustaining life by wrong livelihood — because they have no eye of faith, do not see the sun-disc of the wisdom of the buddhas; and though they do not see it, they are still benefited by the sun of wisdom — by the majestic power of the Buddha all their bodily suffering, their afflictions, and the causes of their suffering in the future are made to be extinguished.
There is an important misreading to be cleared away here: what the scripture says is “no eye of faith”, not “no eye”. One who is blind is not without the qualification to be benefited; he is for the time being without the organ of seeing. Chengguan here gathers the five kinds of person into one general term — all five items are blindness, and the want of faith is the general one, which is why the scripture says “because they have no eye of faith”. He also matches these five to the three offenses of the icchantika as stated in the Nirvāṇa Sūtra: to be without faith and cut off the roots of goodness is to be an icchantika; to be without understanding and to ruin right view is to slander the Mahāyāna Vaipulya scriptures; to break the precepts and live by wrong livelihood is to commit the four grave prohibitions and to do the five heinous acts. And having finished the matching he says a sentence of great weight: these four utmost evils still have the buddha-nature, and so benefit is performed for them too, causing them to leave suffering and its origin behind.
Where it lands in practice: this simile is not a consolation, it is a criterion. It moves the question ‘can the Buddha save me or not’ one step away from ‘do I believe or not’ — belief and unbelief settle whether one sees, they do not settle whether one is benefited. And when benefit has accumulated long enough, the eye opens.
The Thousand Lights and the Four Classes Who Are Benefited
Next the scripture turns to the extended exposition. The Tathāgata has ten kinds of light, each with its name: the gathering together of all merit; shining upon all everywhere; the pure and sovereign shining; sending forth the great and marvelous sound; understanding every language and dharma-formula and making others rejoice; displaying the sovereign field of experience in which every doubt is cut off forever; the sovereign shining everywhere of the wisdom that does not abide; the sovereign wisdom that cuts off every frivolous talk forever; sending forth marvelous sounds according to what is fitting; sending forth pure and sovereign sound that adorns the lands and ripens sentient beings. And “from every single pore of the Tathāgata there are sent forth a thousand lights such as these”, five hundred shining everywhere below and five hundred above.
Ask first: why are the ten names these ten? Chengguan gives a matching: the first three complete two of the clauses within the wisdom of the two adornments, the one shining upon phenomena and the other illumining pure principle; the middle three complete the three wisdoms, the first two completing the wisdom of hearing and the last the wisdom of reflecting and of cultivating; and the last four are matched to the four wisdoms — the shining everywhere without abiding is the great perfect mirror wisdom, the cutting off of frivolous talk is the wisdom of the equal nature, the expounding in accordance with what is fitting is the wisdom of marvelous observation, and the adorning of lands and transforming of beings is the wisdom of accomplishing what is to be done. As for the number ‘a thousand’, he says it very plainly: because the sun has a thousand rays, the conclusion comes out as a thousand, though in truth they are numberless. The five hundred above and the five hundred below he matches to the practice of one’s own portion and the practice of advancement in the five positions.
Ask next: who are the ones benefited? The scripture lists four classes. The bodhisattvas, seeing the light, all at once attain the state of a Tathāgata, ten heads and ten eyes down to ten grounds and ten wisdoms all made pure, and the various points of entry and positions they had accomplished before become purer still, all their roots of goodness ripen and they head toward omniscience. Those who abide in the two vehicles have every defilement extinguished. The remaining portion of sentient beings born blind gain ease in body and purity in mind, become pliant and disciplined, and are fit to cultivate mindfulness and wisdom. And the sentient beings in the destinies of the hells, the hungry ghosts, and the animals all gain ease, are freed from every kind of suffering, and when their lives end are born among the gods and among human beings. Chengguan divides these four classes as the benefiting of the bodhisattvas, of the two vehicles, of those born blind, and of the evil destinies, and says that the benefiting of bodhisattvas is itself of two kinds — for those of round capacity, the sudden realization of the state of a buddha; for those of provisional capacity, being ripened so that the provisional gives way to the real.
Where it lands in practice: this section is teaching that ‘one and the same ray of light benefits shallowly and deeply’. From the same light, the bodhisattvas gain a state, those of the two vehicles the extinction of defilement, those born blind ease of body and purity of mind, and those in the evil destinies release from suffering and birth in the heavens. The light has no grades in it; it is the places where people stand that are shallow and deep.
Those Who Mistake Themselves for Brahmā
After the sentient beings of the evil destinies end their lives and are born in the heavens, there comes the most dramatic section of the whole passage: they “do not perceive and do not know by what cause and condition, by what spiritual power, they have come to be born here”, and so those who had been born blind raise a thought: I am Brahmā! I am produced by Brahmā!
This is an exceedingly accurate observation: when a person receives a benefit and does not know where it came from, he will make up an origin for himself, and what he makes up is usually something that raises him higher. What the scripture does next is equally careful — the Tathāgata, dwelling in the samādhi of universal freedom, sends forth sixty kinds of marvelous sound and tells them: “You are not Brahmā, nor are you produced by Brahmā, nor is this the work of Śakra or of the World-Protectors; all of this is the majestic spiritual power of the Tathāgata.” First he denies the three wrong origins, and then he states the true one. Chengguan outlines this passage in six sections: drawing out suffering and giving joy; wrong views arising from the cause; the kindly sound showing what is right; turning from the wrong and repaying the kindness; the Buddha conferring the prediction; the conclusion on the benefit of the light — the wrong view is not rebuked, it is corrected.
When the sentient beings have heard, by the spiritual power of the Buddha they all come to know their former lives, and great joy arises; and because of the joy there well up of themselves clouds of udumbara flowers, clouds of incense, clouds of music, and so on down to clouds of every kind of adornment, and with minds of reverence they all make offerings to the Tathāgata. The scripture asks why, and answers: because these sentient beings have gained the pure eye — whereupon the Tathāgata confers on them the prediction of unsurpassed perfect awakening. From being born blind to the pure eye, from mistaking oneself for Brahmā to receiving the Buddha’s prediction, what lies between is only one true statement.
Where it lands in practice: what this section speaks of is the weight of the matter of ‘mistaking where something came from’. Those who practice often fall into the same illness, only under other names — reading the sustaining power of the Buddha as one’s own natural gifts, reading the coming together of many conditions as the sufficiency of one’s own effort. The remedy in the scripture is not self-reproach; it is the joy that arises once one has been told the truth.
The Four Marvels of the Moon
The sixth simile uses the moon. The moon has four marvelous and unprecedented properties: it outshines the light of all the constellations; it displays waning and waxing in accordance with the seasons; in the clear water of Jambudvīpa there is nowhere its reflection does not appear; and all who see it feel that it faces them directly — while this moon-disc “has no discrimination and no frivolous talk”.
Applied to the body of the Buddha, there are likewise four: it outshines all the śrāvakas, the pratyekabuddhas, and the assemblies of the learners and of those beyond learning; “in accordance with what is fitting for them he displays a life-span now long and now short, while the body of the Tathāgata neither increases nor decreases”; “in the vessel for awakening of sentient beings of pure mind in every world there is nowhere its reflection does not appear”; and all who gaze upon him and face him say that the Tathāgata appears before themselves alone.
Of these four, the ones most to be attended to are the second and the third. The second says that the length or shortness of the Buddha’s life-span is a display, not any real increase or decrease in the body of the Buddha — and if this is read wrongly, one will read nirvāṇa as the disappearance of the Buddha. The third supplies a condition: the reflection appears “in the vessel for awakening of sentient beings of pure mind”. Chengguan explains this clause very beautifully: what one who is fit to receive awakening sees is the mind-made body, and if the ocean of the mind is clear and deluded thoughts are wholly quieted, then he truly sees the Buddha. He assigns to this body the name of round return and even abiding, saying that it abides evenly in the three times without increase or decrease. Fazang here preserves both an ancient and a present explanation: the ancients said that because the ocean of the mind is clear and free of deluded thoughts the reflection of the Buddha appears; and he himself adds one more — the vessel for awakening is the vessel in which awakening is accomplished. The two explanations stand side by side, with no adjudication of which is higher.
Where it lands in practice: if the water is not clear there is no reflection, and yet the moon has never failed to shine. Before complaining that one cannot see the Buddha, ask first whether the water is still — this is the plainest sentence this simile has for a reader.
The Brahmā King Does Not Divide His Body
The seventh simile is the shortest, and yet it supplies a corner that had not been spoken of before. The great Brahmā king of a three-thousandfold great-thousand world-system, by a very slight application of means, makes his body appear everywhere throughout the great-thousand world-system, and all sentient beings see the Brahmā king appearing before themselves, while the Brahmā king “neither divides his body nor has bodies of various kinds”. Applied to the Buddha: the buddhas, the tathāgatas, likewise have no discrimination and no frivolous talk, do not divide their body and have no bodies of various kinds, and yet display their body according to what the minds of all sentient beings delight in, and do not raise the thought ‘I have displayed so many bodies’.
The mistake to be cleared away is this: appearing everywhere is not the same as dividing the body. Dividing the body presupposes an original whole that gets divided up, and on that presupposition the body of the Buddha would become something that can be added to and subtracted from. The scripture uses the Brahmā king as its simile precisely because the universal appearing of the Brahmā king’s body is a matter known to gods and human beings alike, and can be used to show that ‘appearing in one place and being seen in every place’ does not have to rely on any cutting up. Chengguan therefore calls this body the body that responds universally without mind — the body is not divided, and yet it pervades. The name Fazang sets up is the body in which one and many are unobstructed, and he says likewise that there is no raising of any thought in the matter.
This simile answers at a distance to the first: the first says that because there is no body it pervades; this one says that without dividing the body it pervades. The one speaks from the side of substance, the other from the side of characteristics, and only taken together do they leave no room for anything else.
The King of Physicians Goes On Healing After His Death
The eighth simile is the strangest of the ten. A king among physicians knows well the many medicines and the treatises on spells; of all the medicines in Jambudvīpa there is none he cannot use; and further, taking as his means the power of the roots of goodness of former lives and the power of the great luminous spell, when sentient beings do no more than see him there is no sickness that is not healed. Knowing that his life is about to end, he thinks: after my life ends, all sentient beings will have nothing to rely on; I ought to display a means for them. And so “the king of physicians compounded a medicine and smeared it on his body, and by the power of a luminous spell sustained it”, so that after his life ended his body did not disperse, did not wither and did not dry, and his bearing, his seeing and hearing were no different from before, and whatever he treated was healed.
What this simile has to resolve is the question of what follows the Buddha’s passing into nirvāṇa. The clause of application puts it very finely: the Tathāgata, this unsurpassed king of physicians, through measureless hundreds of thousands of koṭis of nayutas of kalpas has refined and prepared the medicine of Dharma and brought it to accomplishment, and has reached the far shore in the study and cultivation of every skillfulness in means and of the power of the great luminous spell; he is well able to extinguish the sickness of the afflictions of all sentient beings and to sustain his life-span; and through measureless kalpas his body is pure, without deliberation and without contrived activity, while not one of the deeds of a buddha has ever rested, and in those sentient beings who see him the sickness of the afflictions is extinguished.
Chengguan calls this body the body that reaches to the very end of the future, and points out that the reason the clause of application does not again speak of the medicine and the spell being able to sustain it is that the spell and the medicine spoken of earlier have already sustained it for many kalpas. Fazang divides the clause of application into three sections: reaching the far shore properly matches the ending of the life, for since birth and death are forever exhausted it says ‘reaching the shore’; the clauses about being well learned and the rest match the smearing of the medicine and the sustaining by the spell, causing transformation to arise wherever there is need and the sustaining not to cease; and the last matches the fact that, though there is no thought, he possesses the four postures and heals the many sicknesses.
Where it lands in practice: what this simile answers is ‘what are we to do now that the Buddha is gone’. The answer is not the consoling ‘the Buddha is always in your heart’, but a structural one — the reason the deeds of a buddha do not cease is that they have never depended on the Buddha’s stirring a thought to keep them going. No deliberation, no contrived activity, and yet the deeds of a buddha do not rest: this is exactly that ‘no discrimination, and yet the benefit is brought to its very end’ which the ten similes have been speaking of all the way to this point.
Whatever Touches the Light Becomes One and the Same Color
The ninth simile uses the great maṇi jewel in the ocean, named the Vairocana treasury that gathers all light. If there are sentient beings who touch its light they all become of its color; if anyone sees it his eyes are made pure; and wherever the light shines it rains down maṇi jewels named ease, causing sentient beings to leave suffering and be made fit.
Applied to the body of the Buddha: the body of the tathāgatas is a great heap of jewels, the great treasury of wisdom of all merit; “if there are sentient beings who touch the wisdom-light of the jewel that is the body of the Buddha, they take on the color of the body of the Buddha”, those who see it have the dharma-eye made pure, and it “causes sentient beings to leave the suffering of poverty behind, and even to be complete in the joy of the awakening of a buddha”. The closing clause is still the same old sentence: the dharma-body of the Tathāgata has no discrimination and no frivolous talk, and yet can perform the great deeds of a buddha universally for all sentient beings.
The words “of one and the same color with it” are the eye of this simile. What they say is not resemblance but sameness — the one touched by the light is of one color with the jewel, and the one touched by the light of the Buddha’s wisdom is of one color with the body of the Buddha. This is the first time in the ten similes that it is said squarely that there can be no distance between sentient beings and the Buddha, and the manner of saying it is exceedingly reserved: it does not say that you have become a buddha, it says that the light has fallen upon you, and you are that color. Chengguan calls this body the body that adorns the lands and benefits beings, saying that to rain down jewels and benefit the poor is just the sense of adorning the lands. Fazang names it the body that accomplishes benefit by substance and function, and divides it into substance and function: merit and wisdom are the substance, and because they can bring forth they are called a treasury, which properly matches the maṇi treasury that can bring forth the many jewels; and the section on the function of the light is divided into three — first causing the followers of other paths to abandon the wrong and take on the right color, next the accomplishing of the pure cause, and last the gaining of the fruit of joy.
When One Cannot See, Where Does the Fault Lie
The tenth simile uses the great wish-granting maṇi jewel-king named the treasury that adorns every world, complete in a million merits, which wherever it abides causes the calamities of sentient beings to be removed and their wishes to be fulfilled — and then adds a clause: this jewel-king is not what sentient beings of scant merit are able to see.
Applied to the body of the Buddha: this wish-granting jewel-king that is the body of the Tathāgata is named able to cause all sentient beings to rejoice, and those who see his body, hear his name, or praise his virtue all leave forever the suffering and trouble of birth and death; and if all sentient beings in all worlds should at one time single-mindedly wish to see the Tathāgata, they are all made to see him and their wishes are all fulfilled. Yet immediately afterwards it says: “The body of the Buddha is not what sentient beings of scant merit are able to see, save only for those whom the Tathāgata by his sovereign spiritual power is to discipline” — if there are sentient beings who plant roots of goodness because they have seen the body of the Buddha, and whose roots ripen in the end, it is for the sake of bringing them to ripening that they are made to see him.
There is an evident tension here: the earlier sentence says that all sentient beings who wish to see him at one time can see him, while the later sentence says that sentient beings of scant merit cannot see him. It is out of just this tension that Chengguan reads two successive resolvings of doubt: the first doubt is that if all who think of him see him, why is he not seen now — hence it says that those of little merit do not see him; the second doubt is that there are also poor and lowly people of scant merit who do get to see him, and how is this to be accounted for — hence it says, save for those who can be disciplined. With two questions and two answers laid one on the other, the passage no longer contradicts itself: whether one can see is not a single rule, it is a matter of both sides at once, the capacity and the power of the Buddha.
As for which side the responsibility falls on, the scripture itself gives the last word in the verses of repetition: “Sentient beings without faith do not see the Buddha, but it is not that the mind of the Well-Gone One has cast them away.” Not seeing is not the Buddha having dropped anyone. That line is the gentlest close of the whole passage, and also the one that leaves the least room for anything else.
The General Conclusion in Ten Clauses: Each of the Ten Bodies Has Its Own Reason
At the end of the prose, ten clauses conclude the whole: because the mind is measureless and pervades the ten directions; because what he practices is unobstructed as space; because he enters everywhere into the Dharma realm; because he dwells in the true limit; because he neither arises nor ceases; because he dwells evenly in the three times; because he leaves every discrimination behind forever; because he dwells in the vow that reaches to the very end of the future; because he purifies and adorns every world; because he adorns every single buddha-body.
Chengguan says it plainly: these ten clauses conclude the preceding ten bodies in order. So these are not ten clauses of praise, they are ten ‘reasons why’ — the pervading of the first simile has its reason in the mind being measureless and pervading the ten directions; the freedom from attachment of the second has its reason in what he practices being unobstructed as space; the evenness of the fourth has its reason in dwelling in the true limit; the even abiding of the sixth has its reason in abiding evenly in the three times. Only here does the whole passage close: the ten similes before gave ten visible characteristics, and these ten clauses give ten invisible grounds. In reading Huayan one often meets a difficulty, namely that the similes are so beautiful and the line of reasoning so hidden; this section sets out the line of reasoning once and for all, and it is just the moment to go back and read the ten similes again.
The Twenty Verses of Repetition: They Do Not Teach Again, They Only Match
When the prose is finished, Samantabhadra proclaims twenty verses over again. A rule of reading has to be set up first: what the prose has already taught, the verses only match and do not teach again; what the verses alone contain is what has to be taken in separately.
The matching part is easy to recognize. The verse on space pervading the ten directions matches the first simile, and adds a line, “he cannot be seen and cannot be grasped; it is to transform sentient beings that he shows a form”; the verse on space not being graspable matches the second simile; the verse on the sun rising over Jambudvīpa matches the third; “it is like the time when the light of the sun appears: it shines first on the mountain king, next on the other mountains” and “so it is with the light of the Well-Gone One: it shines first on the bodhisattvas, next on the pratyekabuddhas” match the fourth; “it is like one born blind who does not see the sun, and yet the sunlight brings him benefit still” matches the fifth; the pure moon in the sky and “so it is with the pure moon that is the Tathāgata: it can eclipse the other vehicles and display a life-span long or short” match the sixth; “it is like a Brahmā king dwelling in his own palace, who appears everywhere in the places of all the Brahmās of the three-thousandfold world” matches the seventh; “though his life is already ended, the medicine is smeared on his body, and it causes his work to be done just as at first” matches the eighth; “it is like the jewel-king in the ocean, which sends forth measureless lights everywhere” matches the ninth; and “it is like the wish-granting maṇi jewel, which fulfills whatever is sought of it” together with “sentient beings of scant merit cannot see it, and it is not that the jewel-king has any discrimination” match the tenth.
There are three places where what the verses alone contain is worth pausing over. First, where the prose in the second simile says only that the karma of the roots of goodness of sentient beings is brought to accomplishment, the verses set up a name outright: “so it is with the act of body of the buddhas: it causes the host of beings everywhere to cultivate good dharmas” — once the words ‘act of body’ appear, the place of this whole passage within the chapter marks itself out, answering exactly to the outline under which Chengguan and Fazang both judge this passage to be the act of body. Second, where the prose in the ninth simile says “the dharma-eye becomes pure”, the verses open this into five: “whoever gets to see them has the five eyes opened, breaks through all the darkness of dust, and dwells on the ground of a buddha” — opening one eye into five is a way of spreading out the levels of the benefit. Third, the last verse turns the prose’s “not what sentient beings of little merit are able to see” into “it is not that the mind of the Well-Gone One has cast them away” — the prose states the condition from the side of sentient beings, the verses cut off the doubt from the side of the Buddha. The same matter, spoken once in each direction, and only then is that little grievance in a reader’s heart truly set down.
Chengguan reckons these verses as twenty. In the sixty-fascicle text on which Fazang comments the number of verses and the form of the lines are both different; that is a difference of translations, and the apparatus layer has its own collation of it.
Lineage
Of the ten bodies in this passage, Chengguan judges that they are just the ten bodies spoken of in the eighth ground, the Immovable Ground, of the Chapter on the Ten Grounds, only in a different order — he matches the body that pervades the ten directions down to the body of excellent marks fulfilling wishes one by one to the dharma-body, the wisdom body, the body of majestic power, the body of awakening, the body of adornment, the mind-made body, the emanation body, the body of sustaining power, the body of merit, and the vow body, and explains the reason for two of them: the reason the fourth is the body of awakening is that on first accomplishing the path he shines first upon them; the reason the fifth is the body of adornment is that every single pore is adorned with the light of the secondary signs. For the Huayan school’s teaching of the ten bodies of a buddha, the scriptural ground lies in one place in the eighth ground of the Chapter on the Ten Grounds and in another in the ten similes of this passage, and the two places attest one another.
As for the names of the ten bodies, the two houses differ entirely. Chengguan has the body that pervades the ten directions, the body without attachment and without obstruction, the body that enters everywhere and accomplishes benefit, the body that responds evenly to all, the body that benefits in hiding without arising, the body of round return and even abiding, the body that responds universally without mind, the body that reaches to the very end of the future, the body that adorns the lands and benefits beings, and the body of excellent marks fulfilling wishes; Fazang has the body that is boundless and universal, the body that pervades everywhere without attachment, the body of great function accomplishing benefit, the body that responds evenly to the capacity, the body of hidden light and secret function, the body of round return and self-mastery, the body in which one and many are unobstructed, the body that accomplishes deeds without thought, the body that benefits beings by substance and function, and the body that fulfills wishes in accordance with thought. The names correspond while the wording is wholly different, each following the text he comments upon; recorded without adjudication. So too with the names of the ten benefits: Chengguan sets up no separate names but matches them one by one back to the preceding eight clauses, while Fazang sets up ten names of his own from the benefit of extinguishing evil and giving rise to good to the benefit of practice accomplished and brought to its end. So too with the reckoning of the number of gates: Chengguan sets up five measureless realms and sets up no number of gates, while Fazang sets up five hundred gates. So too with the reckoning of the number of verses: Chengguan twenty verses, Fazang forty-two — because the texts they rely on differ. All of the above divergences are the settled sayings of the ancient worthies, and are recorded together without adjudication.
For this chapter Li Tongxuan gives only a general account of the ten senses and the ten similes, saying that each of the ten measureless dharmas of the appearance of the Tathāgata has ten similes and that the scripture sets them forth in full, and then passes straight on to the section on entrusting and circulation, without treating the nine gates such as the act of body one by one. For this passage there is therefore no phrase-by-phrase explanation of his that can be attested; the lacuna is recorded as it stands, and nothing from elsewhere is used to fill it.
In the fifth simile, in the passage on those born blind, the sections on the light benefiting the evil destinies, on the ending of life and birth in the heavens, and on the Buddha conferring the prediction are noted by Chengguan as being for the most part the same as in the Chapter on the Merit of the Light of the Secondary Signs of the Tathāgata — the two chapters may be read alongside each other. And since this passage is the first of the nine gates of the arising from the nature and that on which the eight that follow depend, The Speech of the Appearance which comes next, and the gates after it, all have to come back to the ‘no discrimination, and yet the benefit is brought to its very end’ that is established here before they can be read through.
考據Apparatus
性起十義之第二義。普賢答「應云何見如來、應、正等覺身」，答曰：不可於一處見，須「應遍一切處見於如來」。既立此總法，乃舉十喻別顯十身——虛空遍至、虛空顯色、日光饒益、日照高下、日益生盲、月輪四奇、梵王普現、醫王持身、摩尼同色、寶王滿願——喻喻皆有喻·合·結三段，末以十句總結十身，重頌二十偈再對位一遍。澄觀判此十身即〈十地品〉第八地十身而次第不同，法藏則以五法門乘十身乘十結成「五百門」之數。十喻之共骨在一句：如來身「無有分別亦無戲論」而利益究竟——無心而普應，正是性起之所以為性起。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| 底本 T279 三十九品 | 品三十七 如來出現品·第二義出現之身（第七會 重會普光明殿 · 卷五十〔T10 0266a04–0268a16〕；卷五十一起於〔0268a24〕）；起句「諸菩薩摩訶薩應云何見如來、應、正等覺身」〔T10n0279 0266a04〕，長行末句「莊嚴一一佛身故」〔0267c04〕，重頌末句「無信眾生不見佛，非是善逝心棄捨」〔0268a16〕 |
| 澄觀《華嚴經疏》 | 性起九門之首「明身業，後八依故」〔T35n1735 0875a09〕；科起〔0875a09〕–結〔0876a29〕。長行開三：初就法總明·次約喻別顯·後就法總結〔0875a10〕 |
| 法藏《探玄記》（六十華嚴疏） | 「第二別答性起九門中，先明身業，以是所依本故」〔T35n1733 0408b25〕；科起〔0408b25〕–〔0409b16〕。立「五百門分別」〔0408b27〕 |
| 李通玄《新華嚴經論》 | 〔查無〕。李通玄於本品十義·十喻總述後逕接付囑流通，不逐一分述身業等九門，惟云「如是已上如來出現十無量法，一一法皆有十喻，如經具明」〔T36n1739 0939c19〕；全段內「身業」「語業」機械零命中，據實標闕，不以他處之文充之 |
| 六十華嚴 T278 對位 | 品三十二 寶王如來性起品·「知、見如來」十勝行段〔T09n0278 0616a10–0618c15〕 |
| 世親《十地經論》 | 〔查無〕。該論唯釋〈十地品〉，於本品不對應 |
總科（澄觀）——長行三分而總中五遍：
「長行中二：先標舉、後『佛子諸菩薩』下釋相。於中三：初就法總明、次約喻別顯、後就法總結。然總中五遍通喻中十身、結中十句別結十喻，亦同前出現。」〔T35n1735 0875a09〕
總明四科——「今初，分四：一總教廣見、二『何以故』徵其所由、三『諸菩薩』下反釋所以、四『應遍一切』下順以結酬。」〔T35n1735 0875a13〕反釋所舉五法之配屬：
「就反釋中，總舉五法，法是所知法界及調伏法事，是調伏眾生行事故，晉經名行。身即是正，國土是依，生是所化。」〔T35n1735 0875a15〕
順結五無量界——「一遍法界、二遍調伏界、三遍調伏加行界、四遍世界、五遍眾生界，唯有五界，非是略也。」〔T35n1735 0875a19〕
十身之名（澄觀）——
「第二『佛子譬如』下約喻別顯中，明如來出現有十種身。一周遍十方身、二無著無礙身、三普入成益身、四平等隨應身、五無生潛益身、六圓迴等住身、七無心普應身、八窮盡後際身、九嚴剎益生身、十嚴好滿願身。」〔T35n1735 0875a21〕
澄觀復以此十身會〈十地品〉第八地十身：「此即八地十身，而為次不同。一法身、二智身、三威勢、四菩提、五莊嚴、六意生、七化、八力持、九福德、十願。」〔T35n1735 0875a26〕並釋其中二身之所以：「四是菩提者，初成先照故」〔0875a28〕·「五莊嚴者，一一毛孔隨好光明以莊嚴故」〔0875a29〕。
每喻三段——「顯此十身舉十喻況，一一喻中文各有三，謂喻、合、結。」〔T35n1735 0875b02〕法藏同判：「況此十身亦舉十喻，一一中各三，謂喻、合、結。」〔T35n1733 0408c09〕
五百門（法藏）——
「此中有五百門分別，初約法總顯有五門，二就喻別辨有十身，即為五十；三通結能知亦十門，即為五百也。准例亦應有千，但以總中略故也。」〔T35n1733 0408b27〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 如來身十相 | — | 本段十度結句，如「是為如來身第一相」〔T10n0279 0266a12〕·「是為如來身第十相，諸菩薩摩訶薩應如是見」〔0267b29〕 | 十喻所顯之十身；澄觀名之「周遍十方身」乃至「嚴好滿願身」〔T35n1735 0875a26〕，法藏名之「無邊周普身」乃至「隨念滿願身」〔T35n1733 0408c09〕 |
| 戲論 | prapañca（音寫從闕·古傳義譯） | 「而彼虛空無有分別亦無戲論」〔T10n0279 0266a14〕；「一切執著、一切戲論皆永斷故」〔0266a18〕 | 妄想分別之言論；本段十喻反覆以『無分別、無戲論』立佛身之體 |
| 閻浮提 | jambudvīpa（音寫即古傳） | 「譬如日出於閻浮提，無量眾生皆得饒益」〔T10n0279 0266a20〕 | 南贍部洲；日喻之所在處 |
| 生盲 | — | 「譬如日出，生盲眾生無眼根故，未曾得見」〔T10n0279 0266b19〕 | 生而無目者；喻無信眼之眾生 |
| 邪定 | — | 「乃至邪定亦皆普及」〔T10n0279 0266b11〕 | 三聚之一（正定·不定·邪定）；澄觀以砂鹵等地喻之〔T35n1735 0875c06〕 |
| 菩提器 | — | 「一切世界淨心眾生菩提器中，影無不現」〔T10n0279 0267a08〕 | 堪受菩提之機；月影喻之所現處 |
| 普自在三昧 | — | 「是時，如來住普自在三昧，出六十種妙音而告之言」〔T10n0279 0266c18〕 | 如來告生盲眾生所住之定；60 譯作「安住普自在三昧」而音數作八〔T09n0278 0617a04〕 |
| 大明呪 | — | 「復以宿世諸善根力、大明呪力，為方便故」〔T10n0279 0267a23〕 | 醫王喻中持身之力；合法為如來方便善巧 |
| 毘盧遮那 | vairocana（音寫即古傳） | 「譬如大海有大摩尼寶，名：集一切光明毘盧遮那藏」〔T10n0279 0267b07〕 | 光明遍照；此為摩尼寶名，非直稱佛號 |
| 如意摩尼寶王 | 摩尼＝maṇi（音寫即古傳） | 「譬如大海有大如意摩尼寶王，名：一切世間莊嚴藏」〔T10n0279 0267b18〕 | 隨念滿願之寶；喻如來身滿一切所求 |
| 阿耨多羅三藐三菩提 | anuttarā-samyak-saṃbodhi（音寫即古傳） | 「如來與彼授阿耨多羅三藐三菩提記」〔T10n0279 0266c26〕 | 無上正等正覺 |
| 五眼 | — | 重頌「若有得見五眼開，破諸塵闇住佛地」〔T10n0279 0268a12〕 | 肉·天·慧·法·佛五眼；長行作「法眼清淨」，頌開為五 |
三、譬喻·修辭（本段主體·十喻）
本段以十喻況十身，喻喻三段（喻·合·結），澄觀·法藏兩家各與一身名。今逐喻列之。
(一) 虛空周遍喻——「譬如虛空遍至一切色、非色處，非至、非不至」〔T10n0279 0266a08〕：
- 喻依：虛空無身，故於一切色處非色處無所不至，而不可說「至」。
- 喻體：「如來身無身故，為眾生故示現其身」〔0266a11〕。
- 所顯義：澄觀配「周遍十方身」，法藏配「無邊周普身」。澄觀釋「非至非不至」之兩義同以「無身」為由：「以一無身釋上二義。由無身故無可得至。亦以無故無所不至，如色中空。」〔T35n1735 0875b06〕又以入水之鐵反顯：「空若有身，身即質聚，便礙於色，如鐵入水，水不入鐵。今由無身，故遍入色中。」〔0875b07〕澄觀並判此喻之所況為理空即法身：「此以事空以況理空，理空即是法身」〔0875b10〕。法藏同科：「以虛空無形狀故，非能行至諸處，故云非至；然此無礙一切處遍，故云非不至」〔T35n1733 0408c11〕。
(二) 虛空顯色喻——「譬如虛空寬廣非色，而能顯現一切諸色」〔T10n0279 0266a14〕：
- 喻依：虛空自身非色，而一切色賴之而顯，虛空於中無分別無戲論。
- 喻體：如來身以智光普照，令眾生世出世善根業皆成就，而身無分別無戲論；所以然者，「從本已來，一切執著、一切戲論皆永斷故」〔0266a18〕。
- 所顯義：澄觀配「無著無礙身」，並以兩句對舉：「空無分別，不礙顯色。智無分別，不礙利生。」〔T35n1735 0875b13〕法藏名「虛空離染喻，喻周遍無著身」〔T35n1733 0408c14〕。
(三) 日光饒益喻——「譬如日出於閻浮提，無量眾生皆得饒益」〔T10n0279 0266a20〕，喻依八事：「破闇作明，變濕令燥，生長草木，成熟穀稼」〔0266a21〕以下至「行者見道，居者辦業」；喻體十益：「滅惡生善，破愚為智，大慈救護，大悲度脫」〔0266a25〕以下至「令其發心，成就本行」；結以「如來廣大智慧日身，放無量光普照耀故」〔0266b01〕：
- 所顯義：澄觀配「普入成益身」，並逐一以十益合前八句：「合中，別內有十種益，合前八句。初二合初句，世出世異故。」〔T35n1735 0875b16〕其中第三益之合最見用心——「三拔四流之苦，與出世之樂；拯二乘沈定水之苦，與菩提樂，皆變濕令燥之義」〔0875b17〕；第八益兩屬——「八有二義：令心無礙成上徹空、不壞善根成下蓮華。如赤蓮華不遇日光翳死無疑，三乘善根若遇智日則便不壞」〔0875b24〕；第十益「合後二句，發菩提心即見大道，成就本行是辦家業」〔0875b28〕。法藏則自立十益之名：「一滅惡生善益、二發解除惑益、三與樂拔苦益、四授法長道益、五信成遣障益、六見理順事益、七照境無遺益、八無緣慈善益、九開發心花益、十行成究竟益」〔T35n1733 0408c17〕。
(四) 日照高下喻——「先照一切須彌山等諸大山王，次照黑山，次照高原，然後普照一切大地」〔T10n0279 0266b04〕，而日無念：「但以山地有高下故，照有先後」〔0266b06〕；佛智亦然，先照菩薩次緣覺次聲聞次決定善根眾生乃至邪定，「而彼如來大智日光不作是念」〔0266b12〕；復以日月無私一喻重釋：「隨諸眾生根欲不同，智慧光明種種有異」〔0266b17〕：
- 所顯義：澄觀配「平等隨應身」，繫其所以於總結之句：「由住真際故無私平等。」〔T35n1735 0875c01〕澄觀並逐一釋喻依之表法：黑山喻緣覺「無法空之光故、不出功德故」〔0875c02〕；高原喻聲聞〔0875c04〕「不生佛法蓮華故」〔0875c04〕；大地一種通含三聚——「取決定能生處喻正定聚，得緣方生喻不定聚，砂鹵等地喻邪定聚，然亦不捨，故皆等照」〔0875c05〕。後段重舉日月，澄觀判為釋疑：疑者謂日光是一而佛智萬殊，豈得為同喻；釋云「但隨眾生智慧不同，佛無私智、無若干也」〔0875c09〕。法藏則云「合中有六位機感，謂三乘及三聚，無念而照益」〔T35n1733 0408c22〕，並判後喻為釋疑：「謂若但機感有異、法不異，何故現見聖教不同？」〔0408c23〕
(五) 日益生盲喻——「譬如日出，生盲眾生無眼根故，未曾得見」〔T10n0279 0266b19〕，而猶蒙饒益；合法為「無信、無解、毀戒、毀見、邪命自活生盲之類無信眼故」〔0266b23〕不見佛智日輪而仍蒙益。廣顯段列十光名（首名「有光明，名：積集一切功德」〔0266b27〕），「如來一一毛孔放如是等千種光明」〔0266c05〕，上下各五百；所益四類——菩薩見光「一時皆得如來境界，十頭、十眼、十耳、十鼻、十舌、十身、十手、十足、十地、十智」〔0266c08〕，二乘滅垢，生盲身樂心淨，惡趣命終生天。生盲者誤計「我是梵天！我是梵化」〔0266c18〕，「是時，如來住普自在三昧，出六十種妙音而告之言」〔0266c18〕：「汝等非是梵天，亦非梵化，亦非帝釋護世所作」〔0266c19〕，眾生聞已知宿命、興供養，「如來與彼授阿耨多羅三藐三菩提記」〔0266c26〕：
- 所顯義：澄觀配「無生潛益身」，釋其名曰：「有目者覩，非是獨為；生盲不見，亦未曾滅，以潛益故。」〔T35n1735 0875c14〕合中略廣二分，略中五事皆盲而以無信為總〔0875c16〕；澄觀復以《涅槃》闡提三罪配之：「無信斷善即一闡提，無解毀見則謗方等，毀戒邪命即犯四重禁、作五逆罪。此四至惡猶有佛性，亦為饒益令離苦集。」〔0875c17〕十光之科，澄觀以三慧四智配後七光：「後四成四智，大圓鏡智無住普照故、平等性智絕戲論故、妙觀察智隨應演故、成所作智嚴土化生故」〔0875c24〕；千光之數則云「以日有千光，故結云千，實乃無數」〔0875c27〕，上下五百配五位自分勝進二行〔0875c28〕。所益四類之科在〔0876a01〕；惡趣段六節（拔苦與樂·因起邪見·慈音示正·迴邪報恩·佛與授記·結光利益）在〔0876a05〕，末繫「此中諸益，多同隨好」〔0876a08〕。
(六) 月輪四奇喻——「譬如月輪有四奇特未曾有法」〔T10n0279 0267a01〕：映蔽星宿·隨時虧盈·澄水現影·對目皆前；合法四事：「映蔽一切聲聞、獨覺、學、無學眾」〔0267a06〕·「隨其所宜，示現壽命修短不同，而如來身無有增減」〔0267a07〕·「一切世界淨心眾生菩提器中，影無不現」〔0267a08〕·一切瞻對者皆謂唯現我前：
- 所顯義：澄觀配「圓迴等住身」，「謂等住三世無增減故」〔T35n1735 0876a09〕，四法配為「一圓智映二乘、二常身示延促、三由器見有、四無所見無向背，初及後二皆圓迴義」〔0876a10〕；釋菩提器云「堪受菩提之人覩意生身，若心海澄清妄念都寂則真見佛矣」〔0876a13〕。法藏配「圓迴自在身」，四奇特作「一無相現超過、二常身即延促、三住體恒現影、四一身普對現」〔T35n1733 0409a17〕；釋菩提器則兩存古今：「菩提器者，古人云：以心海澄清，離諸妄念，故佛影現。今更釋：謂是成菩提之器故也。」〔0409a19〕
(七) 梵王普現喻——「譬如三千大千世界大梵天王，以少方便於大千世界普現其身」〔T10n0279 0267a14〕，眾生皆見梵王現在己前而梵王不分身：
- 所顯義：澄觀配「無心普應」，一句判之：「喻佛無心普應，身不分而遍故。」〔T35n1735 0876a14〕法藏配「一多無礙身」：「第七梵身普應喻，喻佛一多無礙身，亦無起念等可知。」〔T35n1733 0409a22〕
(八) 醫王持身喻——「譬如醫王善知眾藥及諸呪論」〔T10n0279 0267a21〕，知命將終乃「是時，醫王合藥塗身，明呪力持」〔0267a26〕，令終後身不分散、威儀視聽與本無別而療治不絕；合法：如來「於無量百千億那由他劫，鍊治法藥已得成就」〔0267a29〕，方便善巧大明呪力皆到彼岸，除眾生煩惱病及住壽命，「一切佛事未嘗休息」〔T10n0279 0267b04〕：
- 所顯義：澄觀配「窮盡後際身」，科喻為二「先彰現德、後『彼大』下呪力持身」〔T35n1735 0876a16〕，合亦為二，末繫「用前呪藥持住多劫，故略不重明藥呪能持」〔0876a20〕。法藏配「無思成事身」，合中三節：「初到彼岸者，正合命終，以生死永盡故云到岸也；二善學等者，合藥塗呪持，令隨有起化，住持不絕；三如來以少方便等，合雖無思念，具四威儀療治眾病。」〔T35n1733 0409a28〕
(九) 摩尼同色喻——「譬如大海有大摩尼寶，名：集一切光明毘盧遮那藏」〔T10n0279 0267b07〕，觸光者同色、見者眼淨，光所照處雨安樂寶；合法：「若有眾生觸佛身寶智慧光者，同佛身色」〔0267b12〕，見者法眼清淨，「令諸眾生離貧窮苦，乃至具足佛菩提樂」〔0267b14〕：
- 所顯義：澄觀配「嚴剎益生身」，「雨寶利貧即嚴剎故」〔T35n1735 0876a22〕。法藏配「體用成益身」，分體用二：「大福智藏者，福智是體，以能出生，故云藏也，合摩尼藏能出眾寶」〔T35n1733 0409b03〕；光用三節「初令諸外道捨邪同正色、二成淨因、三得樂果」〔0409b05〕。法藏並釋 60 譯之寶名：「目佉者，此云面，即寶名也。」〔0409b07〕
(十) 寶王滿願喻——「譬如大海有大如意摩尼寶王，名：一切世間莊嚴藏」〔T10n0279 0267b18〕，隨所住處災患消除所願滿足，而非少福眾生所能得見；合法：「如來身如意寶王亦復如是」〔0267b21〕，見身聞名讚德皆永離生死苦患，一切眾生一時專心欲見悉令得見；復釋疑云「佛身非是少福眾生所能得見，唯除如來自在神力所應調伏」〔0267b25〕：
- 所顯義：澄觀配「嚴好滿願身」，判合中先正合後釋疑，並列出兩重疑：「謂有疑云：若念皆見，今何不見？故云少福不見。次疑云：亦有貧下薄福，何以得見？釋云：除可調者。」〔T35n1735 0876a25〕法藏配「如意滿願身」〔T35n1733 0409b08〕。
十句總結——長行末以十句別結十身：「以其心無量遍十方故，所行無礙如虛空故」〔T10n0279 0267c01〕，乃至「住盡後際誓願故，嚴淨一切世界故，莊嚴一一佛身故」〔0267c03〕。澄觀判：「第三『以其心無量』下就法總結。十句次第結前十身。」〔T35n1735 0876a27〕澄觀於前釋各喻時，已逐句預繫：第一身繫「以其心無量遍十方故」〔0875b04〕、第二身繫「所行無礙如虛空故」〔0875b13〕。
重頌——「爾時，普賢菩薩摩訶薩欲重明此義而說頌言」〔T10n0279 0267c04〕，「譬如虛空遍十方，若色非色有非有」〔0267c06〕以下二十偈，逐喻對位而不重教：如虛空喻頌「不可得見不可取，為化眾生而現形」〔0267c09〕與「不念：『我今何所作，云何我作為誰作？』」〔0267c11〕，日照高下頌「譬如日光出現時，先照山王次餘山」〔0267c18〕、「善逝光明亦如是，先照菩薩次緣覺」〔0267c20〕，生盲頌「譬如生盲不見日，日光亦為作饒益」〔0267c22〕，月喻頌「如來淨月亦復然，能蔽餘乘示修短」〔0267c28〕，梵王頌「譬如梵王住自宮，普現三千諸梵處」〔0268a01〕，醫王頌「命雖已盡藥塗身，令其作務悉如初」〔0268a06〕，寶喻頌「譬如海中有寶王，普出無量諸光明」〔0268a09〕，寶王頌「譬如如意摩尼寶，隨有所求皆滿足」〔0268a13〕、「少福眾生不能見，非是寶王有分別」〔0268a14〕。澄觀計偈數：「第二頌中有二十偈」〔T35n1735 0876a29〕；法藏所據 60 本偈數異，見目四。
頌獨有之義——長行第二喻但云成就善根，頌則以「身業」立名：「諸佛身業亦如是，普使群生修善法」〔T10n0279 0267c12〕，與澄觀·法藏皆判此段為「身業」之科名相應。又長行第九喻但云「法眼清淨」，頌開為五眼：「若有得見五眼開，破諸塵闇住佛地」〔0268a12〕。末偈更以「非是善逝心棄捨」〔0268a16〕反結不見之咎不在佛——長行作「非是少福眾生所能得見」，頌則正面遮遣佛有棄捨之疑。
四、異譯對勘
本段之漢譯校本：實叉難陀 T279（底本·品三十七如來出現品）· 佛馱跋陀羅 T278（晉譯六十華嚴·品三十二寶王如來性起品）。四十華嚴 T293 唯譯品三十九，於本段無對校。
句一 問起之句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 諸菩薩摩訶薩應云何見如來、應、正等覺身 | T10n0279 0266a04 |
| 佛馱 T278 | 此菩薩摩訶薩知、見如來，具足成就無量功德 | T09n0278 0616a12 |
異文所繫：80 問「應云何見」而以「見」為一段之綱；60 作「知、見如來」雙舉知見。80 之結句作「是為如來身第一相，諸菩薩摩訶薩應如是見」〔T10n0279 0266a12〕，60 之結句作「是為菩薩摩訶薩初入勝行門，知、見如來」〔T09n0278 0616a21〕——80 立十身之「相」，60 立菩薩之「勝行」；一以佛身為所顯，一以菩薩行為能顯，十段之名目全異而場景結構全同（十喻·喻合結·末總結·重頌）。
句二 虛空喻之合法
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 如來身無身故，為眾生故示現其身 | T10n0279 0266a11 |
| 佛馱 T278 | 如來法身亦復如是，至一切處、一切剎、一切法、一切眾生，而無所至 | T09n0278 0616a18 |
異文所繫：80 作「如來身」，60 作「如來法身」；80 合法句多作「如來身」，60 多冠「法身」（60 喻三作「如來身日」〔0616b03〕、喻五作「如來慧日」〔0616c05〕；80 喻九作「如來法身」〔0267b15〕）——用字互有出入，全錄不判。
句三 第二喻之合法
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 譬如虛空寬廣非色，而能顯現一切諸色 | T10n0279 0266a14 |
| 佛馱 T278 | 如來法身亦復如是，照一切眾生世間善根、離世間善根亦無染著 | T09n0278 0616a23 |
異文所繫：80 之喻依取虛空「能顯現一切諸色」，60 取虛空「彌廣，悉能容受一切眾生而無染著」——一取顯色，一取容受無染。法藏因 60 之文而名此喻曰「虛空離染喻」〔T35n1733 0408c14〕，澄觀因 80 之文而作「空無分別喻」〔T35n1735 0875b12〕：喻名之異，源在底本之異。
句四 日照高下喻之次第
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 先照一切須彌山等諸大山王，次照黑山，次照高原，然後普照一切大地 | T10n0279 0266b04 |
| 佛馱 T278 | 先照一切諸大山王、次照一切大山、次照金剛寶山、然後普照一切大地 | T09n0278 0616b14 |
異文所繫：80 作四位（大山王·黑山·高原·大地），60 作四位而中二異（大山·金剛寶山）。澄觀依 80 之「黑山」〔T35n1735 0875c02〕「高原」〔0875c04〕分配緣覺聲聞；法藏依 60 而但云「六位機感，謂三乘及三聚」〔T35n1733 0408c22〕，不逐名配。
句五 生盲段之音數
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 是時，如來住普自在三昧，出六十種妙音而告之言 | T10n0279 0266c18 |
| 佛馱 T278 | 演出八種如來妙音 | T09n0278 0617a04 |
異文所繫：80 作「六十種妙音」，60 作「八種如來妙音」。二本並錄，不判。
句六 寶名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 譬如大海有大摩尼寶，名：集一切光明毘盧遮那藏 | T10n0279 0267b07 |
| 佛馱 T278 | 雨目佉寶 | T09n0278 0617b23 |
異文所繫：80 之寶名譯義（集一切光明毘盧遮那藏·安樂），60 存音（普照明淨藏·目佉）。法藏釋 60 之音名：「目佉者，此云面，即寶名也。」〔T35n1733 0409b07〕
句七 末喻之釋疑
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 佛身非是少福眾生所能得見，唯除如來自在神力所應調伏 | T10n0279 0267b25 |
| 佛馱 T278 | 如來法身，非少福眾生之所能見，除佛神力，隨其所應而示現身 | T09n0278 0617c11 |
異文所繫：兩本同以「除佛神力」為釋疑之樞，而 80 加「所應調伏」四字，繫調伏之機；法藏依 60 但云「『除佛神力』下釋疑可知」〔T35n1733 0409b08〕，澄觀依 80 開兩重疑〔T35n1735 0876a24〕。
偈數對勘
80 重頌二十偈〔T10n0279 0267c04–0268a16〕，澄觀計「第二頌中有二十偈」〔T35n1735 0876a29〕；60 重頌起〔T09n0278 0617c18〕訖〔0618c15〕，法藏計「頌中，四十二偈頌前十身，於中第四第八各有五頌，餘門各四頌應」〔T35n1733 0409b15〕。80 為七言二十偈，60 為五言四十二偈——句式與偈數皆異，所頌十身次第則同。並錄不判。
五、宗義之經據〔眼〕
(一) 性起之義眼在「無心而普應」——本段十喻之共骨，是一組反覆之句：「而彼虛空無有分別亦無戲論」〔T10n0279 0266a14〕·「而彼如來大智日光不作是念」〔0266b12〕·「而此月輪無有分別、無有戲論」〔0267a04〕·「而此梵王亦不分身、無種種身」〔0267a16〕·「如來法身無所分別亦無戲論，而能普為一切眾生作大佛事」〔0267b15〕。無分別而益用究竟，正是『性起』異於『緣起造作』之處：不由作意而起用。澄觀釋第四喻時直以總結之句繫之：「由住真際故無私平等」〔T35n1735 0875c01〕——平等之所以然，在住真際，不在起念。
(二) 十身之經據——澄觀判此十身「即八地十身，而為次不同」〔T35n1735 0875a26〕，即以〈十地品〉第八不動地之十身（法身·智身·威勢身·菩提身·莊嚴身·意生身·化身·力持身·福德身·願身）會此十喻所顯。華嚴宗佛身觀之十身說，其品內經據一在〈十地品〉第八地，一在本段十喻——兩處互證，此其一眼。
(三) 遍在之量在「無量處」——總明段立「諸菩薩摩訶薩應於無量處見如來身」，反釋則遮「一法、一事、一身、一國土、一眾生」，順結則「應遍一切處見於如來」〔T10n0279 0266a07〕。澄觀以此五法翻成五無量界〔T35n1735 0875a19〕，法藏以五法乘十身乘十結成五百門〔T35n1733 0408b27〕——一總法之開為五百，即華嚴『一即多』之量法於本段之落處。
(四) 見佛之機在「淨心」——月喻合法云「一切世界淨心眾生菩提器中，影無不現」〔T10n0279 0267a08〕；寶王喻合法云「佛身非是少福眾生所能得見」〔0267b25〕。佛身遍而眾生不見，咎不在佛——重頌以一句遮之：「無信眾生不見佛，非是善逝心棄捨」〔0268a16〕。澄觀以「心海澄清妄念都寂則真見佛矣」〔T35n1735 0876a13〕釋之：能見不能見之分際，全在機之淨與不淨，不在佛之與不與。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
十身之名與八地會通——十身名列〔T35n1735 0875a21〕，會八地十身〔0875a26〕，並釋第四第五二身之所以〔0875a28〕。
十喻之表法逐一配屬——黑山喻緣覺〔0875c02〕·高原喻聲聞〔0875c04〕·大地含三聚〔0875c05〕；十光配二莊嚴三慧四智〔0875c22〕；千光五百上下配五位自分勝進〔0875c27〕。
引《涅槃》闡提三罪釋五盲——「此即《涅槃》闡提三罪，無信斷善即一闡提，無解毀見則謗方等，毀戒邪命即犯四重禁、作五逆罪。」〔T35n1735 0875c17〕
釋疑三重（第四喻）——「又既約機說異，則照高未能兼下，照下而猶照高。又若捨化，先捨於小、次捨於中，唯菩薩高山盡日蒙照。思之。」〔T35n1735 0875c11〕
法藏《探玄記》T35n1733（六十華嚴疏·判釋淵藪）
性起九門之次第所以——「第二別答性起九門中，先明身業，以是所依本故。」〔T35n1733 0408b25〕
十身之另一名系——「一無邊周普身、二周遍無著身、三大用成益身、四平等應機身、五潛光密用身、六圓迴自在身、七一多無礙身、八無思成事身、九體用益生身、十隨念滿願身。」〔T35n1733 0408c06〕
十益之另一名系——「一滅惡生善益、二發解除惑益、三與樂拔苦益、四授法長道益、五信成遣障益、六見理順事益、七照境無遺益、八無緣慈善益、九開發心花益、十行成究竟益。」〔T35n1733 0408c17〕
菩提器之古今兩釋——「菩提器者，古人云：以心海澄清，離諸妄念，故佛影現。今更釋：謂是成菩提之器故也。」〔T35n1733 0409a19〕
結勸十門——「第三結勸知中亦十：一信心多；二入深等，證法廣；三住真等，住理玄；四無生等，結體常；五三世等，圓三際……以此十種，知前十身，故成五百門也。」〔T35n1733 0409b09〕
李通玄《新華嚴經論》T36n1739
〔查無〕。李通玄於本品十義·十喻但作總述，云「如是已上如來出現十無量法，一一法皆有十喻，如經具明」〔T36n1739 0939c19〕，即接付囑流通一段，不逐門分述。本節無李通玄之逐文釋可徵，據實標闕。
誌錄不判
十身之名，澄觀作「周遍十方身」乃至「嚴好滿願身」〔T35n1735 0875a26〕，法藏作「無邊周普身」乃至「隨念滿願身」〔T35n1733 0408c09〕，名目全異而次第相當；十益之名，澄觀不別立名而逐一合前八句〔T35n1735 0875b16〕，法藏別立十名〔T35n1733 0408c17〕。第二喻之名，澄觀作「空無分別喻」〔T35n1735 0875b12〕，法藏作「虛空離染喻」〔T35n1733 0408c14〕，各依其所疏之本。菩提器一詞，澄觀取心海澄清一釋〔T35n1735 0876a12〕，法藏兩存古釋與今釋〔T35n1733 0409a19〕。門數之計，澄觀立五無量界而不立門數〔T35n1735 0875a19〕，法藏立五百門〔T35n1733 0408b27〕。偈數之計，澄觀二十偈〔T35n1735 0876a29〕，法藏四十二偈〔T35n1733 0409b15〕——所據本異故。以上諸異，皆古德成說，並錄不判。
七、互讀·承衍
- 本品內互讀：本段為性起十義之第二義，前承第一義〈出現之相〉（參見本帙〈第一義 出現之相〉），後接第三義〈出現之語〉（參見本帙〈第三義 出現之語〉）。澄觀判身業為九門之首而「後八依故」〔T35n1735 0875a09〕，法藏判「先明身業，以是所依本故」〔T35n1733 0408b26〕——身業為語·意·境界·行等八門之所依，故本段於全品為根本一段。
- 〈十地品〉第八不動地十身：澄觀以本段十身即八地十身〔T35n1735 0875a26〕，兩處互為經據；八地十身之逐文考據見本編品二十六第八地單元。
- 〈如來隨好光明功德品〉：第五喻生盲段之光益惡趣、天中受樂、佛與授記諸節，澄觀繫云「此中諸益，多同隨好」〔T35n1735 0876a08〕——本編品三十五單元可對讀。
- 華嚴宗論：法藏五百門之開合法，與《華嚴一乘教義分齊章》所立同教別教之量法同一機杼（T45n1866 綱領·誌錄不判，材入卷首緒論）。
- 承衍之闕：
_tools所列承衍論典（成唯識 T31n1585·攝論 T31n1594·瑜伽 T30n1579）於本段未見「性起」「如來出現」之對應徵引，〔查無〕據實標闕，不強繫。
八、校本定位
- 實叉 T279（底本）：品三十七 如來出現品·第二義 出現之身，卷五十〔T10n0279 0266a04〕起–〔0268a16〕訖（卷五十一起於 0268a24）。問起 0266a04 · 順結遍見 0266a07 · 喻一虛空周遍 0266a08–0266a13（合 0266a11 · 結 0266a12）· 喻二虛空顯色 0266a14–0266a19（結 0266a19）· 喻三日光饒益 0266a20–0266b02（八事 0266a21 · 十益 0266a25–0266b01 · 結 0266b02）· 喻四日照高下 0266b04–0266b18（無念 0266b06 · 重舉日月 0266b17 · 結 0266b18）· 喻五日益生盲 0266b19–0266c29（合 0266b23 · 十光 0266b27 起 · 千光 0266c05 · 菩薩益 0266c08 · 邪計 0266c18 · 佛告 0266c18 · 授記 0266c26 · 結 0266c28）· 喻六月輪四奇 0267a01–0267a13（合四 0267a06–0267a09 · 結 0267a13）· 喻七梵王普現 0267a14–0267a20（結 0267a20）· 喻八醫王持身 0267a21–0267b06（呪持 0267a26 · 合 0267a29 · 結 0267b06）· 喻九摩尼同色 0267b07–0267b17（合 0267b12 · 離貧 0267b14 · 結 0267b17）· 喻十寶王滿願 0267b18–0267c01（合 0267b21 · 釋疑 0267b25 · 結 0267b29）· 十句總結 0267c01–0267c04 · 重頌 0267c04–0268a16（虛空頌 0267c06 · 身業頌 0267c12 · 日照頌 0267c18 · 生盲頌 0267c22 · 月頌 0267c28 · 梵王頌 0268a01 · 醫王頌 0268a06 · 寶頌 0268a09 · 五眼 0268a12 · 寶王頌 0268a13 · 末句 0268a16）。
- 佛馱 T278（晉譯主對校）：品三十二 寶王如來性起品·十勝行段〔T09n0278 0616a10〕–〔0618c15〕。問起 0616a11 · 喻一合 0616a18 · 結 0616a21 · 喻二合 0616a23 · 結 0616a26 · 喻四次第 0616b14 · 生盲段 0616c01 起 · 八音 0617a04 · 目佉寶 0617b23 · 末喻釋疑 0617c11 · 第十結 0617c13 · 重頌起 0617c18 訖 0618c15。
- 澄觀《疏》T35n1735：身業科起 0875a09 – 訖 0876a29。總科 0875a09 · 總明四科 0875a13 · 反釋五法 0875a15 · 五無量界 0875a19 · 十身名 0875a21 · 會八地十身 0875a26 · 喻合結三段 0875b02 · 喻一釋 0875b03–0875b11 · 喻二釋 0875b12 · 喻三十益 0875b16–0875b29 · 喻四釋 0875c01–0875c13 · 喻五釋 0875c13–0876a08 · 喻六釋 0876a09 · 喻七釋 0876a14 · 喻八釋 0876a15 · 喻九釋 0876a21 · 喻十釋 0876a23 · 總結十句 0876a27 · 頌數 0876a29。
- 法藏《探玄記》T35n1733（六十疏）：身業科起 0408b25 – 訖 0409b16。五百門 0408b27 · 五法反順釋 0408c02 · 十身名 0408c06 · 喻合結 0408c10 · 喻一釋 0408c11 · 喻二釋 0408c14 · 十益名 0408c17 · 喻四釋 0408c21 · 喻六釋 0409a17 · 菩提器兩釋 0409a19 · 喻七釋 0409a22 · 喻八釋 0409a24 · 喻九釋 0409b02 · 目佉釋 0409b07 · 喻十釋 0409b07 · 結勸十門 0409b09 · 頌數 0409b15。
- 李通玄《論》T36n1739：〔查無〕逐文釋；總述句 0939c19（卷三十二·0938a07–0941c19 全段內「身業」「語業」機械零命中，已覆核非搜索不足）。
- 四十華嚴 T293：〔查無〕。該譯唯品三十九，於本段無對校。
- 世親《十地經論》T26n1522：〔查無〕。唯釋〈十地品〉，不涉本品。
- 異讀：本單元 T279 範圍〔0266a04〕–〔0268a23〕內大正校記 4 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0266b02〕耀【大】｜曜【宮】 · 〔0267b01〕鍊【大】｜練【宮】【聖】 · 〔0268a20〕卷第【大】＊｜無此字【聖】＊ · 〔0268a22〕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）
- 異讀補記：CBETA 回改 4 條（不入上列大正校記之數）：〔0266a23〕辦【CB】｜辨【大】／辦【宋】【元】【明】【宮】 · 〔0266b16〕亦復【CB】【麗-CB】｜復亦【大】 · 〔0267a16〕己【CB】【磧-CB】｜已【大】／已【麗-CB】 · 〔0267c19〕後【CB】【麗-CB】【磧-CB】｜從【大】。
- 異讀補記：夾注已於原典層剝除誌錄。
The second of the ten senses of the arising from the nature. Samantabhadra answers the question 「應云何見如來、應、正等覺身」 tr. “how should one see the body of the Tathāgata, the Worthy One, the Perfectly and Fully Awakened One” , and his answer is: he is not to be seen in any one place; one must 「應遍一切處見於如來」 tr. “see the Tathāgata everywhere, throughout all places” . Once this general principle is set up, ten similes are raised to display the ten bodies severally — the pervading of space · space displaying forms · the benefiting light of the sun · the sun shining on high and low · the sun benefiting those born blind · the four marvels of the moon-disc · the Brahmā king appearing everywhere · the king of physicians sustaining his body · the maṇi jewel giving its own color · the jewel-king fulfilling wishes — and every simile has its three parts, the simile, the application, and the conclusion, with ten clauses at the end summing up the ten bodies, and twenty verses of repetition matching them over once again. Chengguan judges these ten bodies to be the ten bodies of the eighth ground in the Chapter on the Ten Grounds, though in a different order, while Fazang multiplies the five dharma-gates by the ten bodies and again by ten to make the number of the 「五百門」 tr. “five hundred gates” . The bone shared by all ten similes lies in a single phrase: the body of the Tathāgata 「無有分別亦無戲論」 tr. “has no discrimination and no frivolous talk” while its benefit is ultimate — no mind, and yet a universal response: this is precisely why the arising from the nature is the arising from the nature.
I. Doctrinal Outline and Placement
| Outline system | The place of this passage within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 37, The Appearance of the Tathāgata · the second sense, The Body of the Appearance (the seventh assembly, the reconvened assembly in the Hall of Universal Light · fascicle 50 〔T10 0266a04–0268a16〕; fascicle 51 begins at 〔0268a24〕); the opening sentence 「諸菩薩摩訶薩應云何見如來、應、正等覺身」 tr. “how should the bodhisattva-mahāsattvas see the body of the Tathāgata, the Worthy One, the Perfectly and Fully Awakened One” 〔T10n0279 0266a04〕, the closing sentence of the prose 「莊嚴一一佛身故」 tr. “because he adorns every single buddha-body” 〔0267c04〕, the closing line of the verses of repetition 「無信眾生不見佛，非是善逝心棄捨」 tr. “sentient beings without faith do not see the Buddha, but it is not that the Well-Gone One’s mind has cast them away” 〔0268a16〕 |
| Chengguan, Huayan jing shu | The first of the nine gates of the arising from the nature: 「明身業，後八依故」 tr. “it sets forth the act of body, since the eight that follow depend upon it” 〔T35n1735 0875a09〕; the outline opens at 〔0875a09〕 and concludes at 〔0876a29〕. The prose is opened into three: first, the general statement in terms of dharma · next, the several display by way of simile · last, the general conclusion in terms of dharma 〔0875a10〕 |
| Fazang, Tanxuan ji (commentary on the sixty-fascicle Avataṃsaka) | 「第二別答性起九門中，先明身業，以是所依本故」 tr. “in the second, the several answer to the nine gates of the arising from the nature, the act of body is set forth first, since it is the root upon which the rest depend” 〔T35n1733 0408b25〕; the outline opens at 〔0408b25〕 and closes at 〔0409b16〕. He sets up the 「五百門分別」 tr. “analysis into five hundred gates” 〔0408b27〕 |
| Li Tongxuan, Xin Huayan jing lun | 〔not found〕. In this chapter Li Tongxuan, having given a general account of the ten senses and the ten similes, passes straight on to the entrusting and the circulation of the teaching, and does not treat the nine gates such as the act of body one by one; he says only 「如是已上如來出現十無量法，一一法皆有十喻，如經具明」 tr. “all the foregoing measureless dharmas of the appearance of the Tathāgata, each and every one of them, have ten similes, as the sūtra sets forth in full” 〔T36n1739 0939c19〕; within the whole passage 「身業」 tr. “the act of body” and 「語業」 tr. “the act of speech” have mechanically zero occurrences; the lacuna is recorded as it stands, and nothing from elsewhere is used to fill it |
| The sixty-fascicle Avataṃsaka T278, corresponding place | Chapter 32, The Arising from the Nature of the Jewel-King Tathāgata · the section of the ten surpassing practices of 「知、見如來」 tr. “knowing and seeing the Tathāgata” 〔T09n0278 0616a10–0618c15〕 |
| Vasubandhu, Shidi jing lun | 〔not found〕. That treatise explains only the Chapter on the Ten Grounds, and has no correspondence to this chapter |
The general outline (Chengguan) — the prose in three parts, with five pervasions in the general part:
「長行中二：先標舉、後『佛子諸菩薩』下釋相。於中三：初就法總明、次約喻別顯、後就法總結。然總中五遍通喻中十身、結中十句別結十喻，亦同前出現。」 tr. “In the prose there are two: first the statement of the theme, and after ‘Sons of the Buddha, the bodhisattvas’ the explanation of its characteristics. Within this there are three: first the general statement in terms of dharma, next the several display by way of simile, last the general conclusion in terms of dharma. Now the five pervasions in the general part run through the ten bodies in the similes, and the ten clauses in the conclusion conclude the ten similes severally — the same as in the earlier appearance.” 〔T35n1735 0875a09〕
The four divisions of the general statement — 「今初，分四：一總教廣見、二『何以故』徵其所由、三『諸菩薩』下反釋所以、四『應遍一切』下順以結酬。」 tr. “In the first, there are four divisions: (1) the general teaching of the broad seeing, (2) ‘why is this so’, which inquires into the reason for it, (3) after ‘the bodhisattvas’, the explanation of the reason by way of negation, (4) after ‘he should everywhere’, the affirmative conclusion that responds to it.” 〔T35n1735 0875a13〕 The assignment of the five dharmas raised in the negative explanation:
「就反釋中，總舉五法，法是所知法界及調伏法事，是調伏眾生行事故，晉經名行。身即是正，國土是依，生是所化。」 tr. “In the explanation by way of negation, five dharmas are raised in general. Dharma is the Dharma realm that is known and the dharmas by which beings are disciplined. ‘Thing’ is the activity of disciplining sentient beings, and therefore the Jin scripture names it ‘practice’. Body is the resulting person, land is the support, and beings are those to be transformed.” 〔T35n1735 0875a15〕
The five measureless realms of the affirmative conclusion — 「一遍法界、二遍調伏界、三遍調伏加行界、四遍世界、五遍眾生界，唯有五界，非是略也。」 tr. “first, pervading the Dharma realm; second, pervading the realm of the disciplined; third, pervading the realm of the applied practice of disciplining; fourth, pervading the world-realms; fifth, pervading the realm of sentient beings — there are only these five realms, and this is not an abbreviation.” 〔T35n1735 0875a19〕
The names of the ten bodies (Chengguan) —
「第二『佛子譬如』下約喻別顯中，明如來出現有十種身。一周遍十方身、二無著無礙身、三普入成益身、四平等隨應身、五無生潛益身、六圓迴等住身、七無心普應身、八窮盡後際身、九嚴剎益生身、十嚴好滿願身。」 tr. “In the second, after ‘Sons of the Buddha, it is like’, the several display by way of simile, it is set forth that the appearance of the Tathāgata has ten kinds of body: (1) the body that pervades the ten directions, (2) the body without attachment and without obstruction, (3) the body that enters everywhere and accomplishes benefit, (4) the body that responds evenly to all, (5) the body that benefits in hiding without arising, (6) the body of round return and even abiding, (7) the body that responds universally without mind, (8) the body that reaches to the very end of the future, (9) the body that adorns the lands and benefits beings, (10) the body of excellent marks fulfilling wishes.” 〔T35n1735 0875a21〕
Chengguan further identifies these ten bodies with the ten bodies of the eighth ground in the Chapter on the Ten Grounds: 「此即八地十身，而為次不同。一法身、二智身、三威勢、四菩提、五莊嚴、六意生、七化、八力持、九福德、十願。」 tr. “these are just the ten bodies of the eighth ground, though the order is not the same: (1) the dharma-body, (2) the wisdom body, (3) majestic power, (4) awakening, (5) adornment, (6) mind-made, (7) emanation, (8) sustaining power, (9) merit, (10) vow.” 〔T35n1735 0875a26〕 And he explains the reason for two of them: 「四是菩提者，初成先照故」 tr. “that the fourth is awakening is because, on first accomplishing the path, he shines first upon them” 〔0875a28〕 · 「五莊嚴者，一一毛孔隨好光明以莊嚴故」 tr. “that the fifth is adornment is because every single pore is adorned with the light of the secondary signs” 〔0875a29〕.
Three parts to every simile — 「顯此十身舉十喻況，一一喻中文各有三，謂喻、合、結。」 tr. “to display these ten bodies ten similes are raised as comparisons, and in each simile the text has three parts, namely the simile, the application, and the conclusion.” 〔T35n1735 0875b02〕 Fazang judges the same: 「況此十身亦舉十喻，一一中各三，謂喻、合、結。」 tr. “to compare these ten bodies ten similes are likewise raised, and in each there are three, namely the simile, the application, and the conclusion.” 〔T35n1733 0408c09〕
The five hundred gates (Fazang) —
「此中有五百門分別，初約法總顯有五門，二就喻別辨有十身，即為五十；三通結能知亦十門，即為五百也。准例亦應有千，但以總中略故也。」 tr. “Here there is an analysis into five hundred gates. First, the general display in terms of dharma has five gates; second, the several discernment by way of simile has ten bodies, which makes fifty; third, the general conclusion on the one who can know likewise has ten gates, which makes five hundred. By the same rule there should also be a thousand, but the general part is abbreviated.” 〔T35n1733 0408b27〕
II. Terminology
| Term | Sanskrit as transmitted by the ancient worthies (roman letters · pronunciation aid) | Attestation | Essential sense |
|---|---|---|---|
| the ten marks of the body of the Tathāgata | — | the ten closing clauses of this passage, such as 「是為如來身第一相」 tr. “this is the first mark of the body of the Tathāgata” 〔T10n0279 0266a12〕 · 「是為如來身第十相，諸菩薩摩訶薩應如是見」 tr. “this is the tenth mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way” 〔0267b29〕 | The ten bodies displayed by the ten similes; Chengguan names them from 「周遍十方身」 tr. “the body that pervades the ten directions” to 「嚴好滿願身」 tr. “the body of excellent marks fulfilling wishes” 〔T35n1735 0875a26〕, Fazang from 「無邊周普身」 tr. “the body that is boundless and universal” to 「隨念滿願身」 tr. “the body that fulfills wishes in accordance with thought” 〔T35n1733 0408c09〕 |
| frivolous talk | prapañca (no transliteration transmitted; rendered by sense in the ancient transmission) | 「而彼虛空無有分別亦無戲論」 tr. “and that space has no discrimination and no frivolous talk” 〔T10n0279 0266a14〕; 「一切執著、一切戲論皆永斷故」 tr. “because every attachment and every frivolous talk has been cut off forever” 〔0266a18〕 | Talk that springs from deluded discrimination; the ten similes of this passage establish the substance of the buddha-body over and over by way of ‘no discrimination, no frivolous talk’ |
| Jambudvīpa | jambudvīpa (the transliteration is itself what was transmitted) | 「譬如日出於閻浮提，無量眾生皆得饒益」 tr. “it is like the sun rising over Jambudvīpa, and measureless sentient beings all gain benefit from it” 〔T10n0279 0266a20〕 | The southern continent; the place where the simile of the sun is set |
| born blind | — | 「譬如日出，生盲眾生無眼根故，未曾得見」 tr. “it is like the sun rising: sentient beings born blind, having no eye-faculty, have never seen it” 〔T10n0279 0266b19〕 | Those born without eyes; a simile for sentient beings who have no eye of faith |
| settled in wrongness | — | 「乃至邪定亦皆普及」 tr. “and even those settled in wrongness are all reached universally” 〔T10n0279 0266b11〕 | One of the three groups (settled in rightness · unsettled · settled in wrongness); Chengguan takes ground that is sandy and salty as its simile 〔T35n1735 0875c06〕 |
| the vessel for awakening | — | 「一切世界淨心眾生菩提器中，影無不現」 tr. “in the vessel for awakening of sentient beings of pure mind in every world, there is nowhere its reflection does not appear” 〔T10n0279 0267a08〕 | The capacity fit to receive awakening; the place where the reflection of the moon in the simile appears |
| the samādhi of universal freedom | — | 「是時，如來住普自在三昧，出六十種妙音而告之言」 tr. “at that time the Tathāgata, dwelling in the samādhi of universal freedom, sent forth sixty kinds of marvelous sound and said to them” 〔T10n0279 0266c18〕 | The concentration in which the Tathāgata dwells when he addresses the sentient beings born blind; the 60 renders it 「安住普自在三昧」 tr. “abiding in the samādhi of universal freedom” while giving the number of sounds as eight 〔T09n0278 0617a04〕 |
| the great luminous spell | — | 「復以宿世諸善根力、大明呪力，為方便故」 tr. “and further, taking as his means the power of the roots of goodness of former lives and the power of the great luminous spell” 〔T10n0279 0267a23〕 | The power by which the body is sustained in the simile of the king of physicians; in the application it is the Tathāgata’s skillfulness in means |
| Vairocana | vairocana (the transliteration is itself what was transmitted) | 「譬如大海有大摩尼寶，名：集一切光明毘盧遮那藏」 tr. “it is like the great ocean, in which there is a great maṇi jewel named: the Vairocana treasury that gathers all light” 〔T10n0279 0267b07〕 | Shining everywhere; here it is the name of a maṇi jewel, not a direct naming of the Buddha |
| the great wish-granting maṇi jewel-king | maṇi = maṇi (the transliteration is itself what was transmitted) | 「譬如大海有大如意摩尼寶王，名：一切世間莊嚴藏」 tr. “it is like the great ocean, in which there is a great wish-granting maṇi jewel-king named: the treasury that adorns every world” 〔T10n0279 0267b18〕 | The jewel that fulfills wishes in accordance with thought; a simile for the body of the Tathāgata fulfilling all that is sought |
| anuttarā-samyak-saṃbodhi | anuttarā-samyak-saṃbodhi (the transliteration is itself what was transmitted) | 「如來與彼授阿耨多羅三藐三菩提記」 tr. “the Tathāgata conferred on them the prediction of unsurpassed perfect awakening” 〔T10n0279 0266c26〕 | Unsurpassed perfect awakening |
| the five eyes | — | in the verses of repetition, 「若有得見五眼開，破諸塵闇住佛地」 tr. “whoever gets to see them has the five eyes opened, breaks through all the darkness of dust, and dwells on the ground of a buddha” 〔T10n0279 0268a12〕 | The eyes of flesh · of the gods · of wisdom · of dharma · of a buddha; the prose has 「法眼清淨」 tr. “the dharma-eye becomes pure”, and the verses open this out into five |
III. Similes and Rhetoric (the body of this passage · the ten similes)
This passage compares the ten bodies by ten similes, each simile in three parts (simile · application · conclusion), and Chengguan and Fazang each assign a name of a body to each. They are listed here one by one.
(1) The simile of space pervading everywhere — 「譬如虛空遍至一切色、非色處，非至、非不至」 tr. “it is like space, which reaches everywhere, to every place of form and of non-form, and yet neither reaches nor does not reach” 〔T10n0279 0266a08〕:
- The vehicle of the simile: space has no body, and therefore there is nowhere among places of form and of non-form that it does not reach, and yet it cannot be said to 「至」 tr. “reach”.
- What it figures: 「如來身無身故，為眾生故示現其身」 tr. “because the body of the Tathāgata has no body, he displays a body for the sake of sentient beings” 〔0266a11〕.
- The meaning shown: Chengguan assigns 「周遍十方身」 tr. “the body that pervades the ten directions”, Fazang 「無邊周普身」 tr. “the body that is boundless and universal”. Chengguan explains the two senses of 「非至非不至」 tr. “neither reaching nor not reaching” by one and the same reason, 「無身」 tr. “having no body”: 「以一無身釋上二義。由無身故無可得至。亦以無故無所不至，如色中空。」 tr. “with the single phrase ‘no body’ he explains both of the above senses. Since it has no body, there is nothing that can be said to reach. And just because it has none, there is nowhere it does not reach — as space within form.” 〔T35n1735 0875b06〕 And he shows it by contrast with iron put into water: 「空若有身，身即質聚，便礙於色，如鐵入水，水不入鐵。今由無身，故遍入色中。」 tr. “if space had a body, that body would be a mass of resistance and would obstruct form, as when iron is put into water and the water does not enter the iron. Now, since it has no body, it pervades and enters into form.” 〔0875b07〕 Chengguan further judges what this simile compares to be the emptiness of principle, which is the dharma-body: 「此以事空以況理空，理空即是法身」 tr. “here the emptiness of a phenomenon is used to compare the emptiness of principle, and the emptiness of principle is just the dharma-body” 〔0875b10〕. Fazang outlines it the same way: 「以虛空無形狀故，非能行至諸處，故云非至；然此無礙一切處遍，故云非不至」 tr. “because space has no shape, it is not able to travel and reach the various places, and so it says ‘neither reaches’; yet being unobstructed it pervades every place, and so it says ‘nor does not reach’” 〔T35n1733 0408c11〕.
(2) The simile of space displaying forms — 「譬如虛空寬廣非色，而能顯現一切諸色」 tr. “it is like space, broad and vast and not itself form, and yet able to make all forms appear” 〔T10n0279 0266a14〕:
- The vehicle of the simile: space is not itself form, and yet all forms appear in dependence upon it, while space in the midst of them has no discrimination and no frivolous talk.
- What it figures: the body of the Tathāgata, by the universal shining of the light of wisdom, brings the worldly and world-transcending karma of the roots of goodness of sentient beings to accomplishment, while that body has no discrimination and no frivolous talk; and the reason for it is that 「從本已來，一切執著、一切戲論皆永斷故」 tr. “from the very beginning every attachment and every frivolous talk has been cut off forever” 〔0266a18〕.
- The meaning shown: Chengguan assigns 「無著無礙身」 tr. “the body without attachment and without obstruction”, and sets two clauses over against each other: 「空無分別，不礙顯色。智無分別，不礙利生。」 tr. “space has no discrimination, and yet does not hinder the appearing of forms. Wisdom has no discrimination, and yet does not hinder the benefiting of beings.” 〔T35n1735 0875b13〕 Fazang names it 「虛空離染喻，喻周遍無著身」 tr. “the simile of space free of defilement, a simile for the body that pervades everywhere without attachment” 〔T35n1733 0408c14〕.
(3) The simile of the benefiting light of the sun — 「譬如日出於閻浮提，無量眾生皆得饒益」 tr. “it is like the sun rising over Jambudvīpa, and measureless sentient beings all gain benefit from it” 〔T10n0279 0266a20〕, the vehicle of the simile being eight things: 「破闇作明，變濕令燥，生長草木，成熟穀稼」 tr. “it breaks the darkness and makes light, it turns the damp and makes it dry, it grows the grasses and trees, it ripens the grain and the crops” 〔0266a21〕 down to 「行者見道，居者辦業」 tr. “those who travel see the road, those who dwell at home get their business done”; and what it figures being ten benefits: 「滅惡生善，破愚為智，大慈救護，大悲度脫」 tr. “extinguishing evil and giving rise to good, breaking through folly and turning it into wisdom, rescuing and protecting with great kindness, delivering with great compassion” 〔0266a25〕 down to 「令其發心，成就本行」 tr. “causing them to raise the mind and to accomplish the practice that was theirs from the first”; and the conclusion is 「如來廣大智慧日身，放無量光普照耀故」 tr. “because the sun-body of the Tathāgata’s vast wisdom sends forth measureless light that shines everywhere” 〔0266b01〕:
- The meaning shown: Chengguan assigns 「普入成益身」 tr. “the body that enters everywhere and accomplishes benefit”, and matches the ten benefits one by one to the preceding eight clauses: 「合中，別內有十種益，合前八句。初二合初句，世出世異故。」 tr. “in the application, within the section of particulars there are ten kinds of benefit, matching the preceding eight clauses. The first two match the first clause, since the worldly and the world-transcending differ.” 〔T35n1735 0875b16〕 The matching of the third benefit shows his care best of all — 「三拔四流之苦，與出世之樂；拯二乘沈定水之苦，與菩提樂，皆變濕令燥之義」 tr. “the third draws out the suffering of the four floods and gives world-transcending joy; it rescues those of the two vehicles from the suffering of sinking in the water of concentration and gives the joy of awakening — all of which is the sense of turning the damp and making it dry” 〔0875b17〕; the eighth benefit belongs to two clauses at once — 「八有二義：令心無礙成上徹空、不壞善根成下蓮華。如赤蓮華不遇日光翳死無疑，三乘善根若遇智日則便不壞」 tr. “the eighth has two senses: ‘causing the mind to be unobstructed’ completes the clearing of space above, and ‘not spoiling the roots of goodness’ completes the opening of the lotus below. Just as a red lotus that does not meet the light of the sun will assuredly wither and die, so the roots of goodness of the three vehicles, if they meet the sun of wisdom, will not be spoiled” 〔0875b24〕; and the tenth benefit 「合後二句，發菩提心即見大道，成就本行是辦家業」 tr. “matches the last two clauses: to raise the mind of awakening is to see the great road, and to accomplish the practice that was theirs from the first is to get the family business done” 〔0875b28〕. Fazang for his part sets up his own names for the ten benefits: 「一滅惡生善益、二發解除惑益、三與樂拔苦益、四授法長道益、五信成遣障益、六見理順事益、七照境無遺益、八無緣慈善益、九開發心花益、十行成究竟益」 tr. “(1) the benefit of extinguishing evil and giving rise to good, (2) the benefit of arousing understanding and removing confusion, (3) the benefit of giving joy and drawing out suffering, (4) the benefit of bestowing the Dharma and increasing the path, (5) the benefit of perfecting faith and dispelling hindrances, (6) the benefit of seeing principle and according with phenomena, (7) the benefit of illumining objects without remainder, (8) the benefit of the goodness of kindness without conditions, (9) the benefit of opening the flower of the mind, (10) the benefit of practice accomplished and brought to its end” 〔T35n1733 0408c17〕.
(4) The simile of the sun shining on high and low — 「先照一切須彌山等諸大山王，次照黑山，次照高原，然後普照一切大地」 tr. “it first shines upon all the great mountain kings such as Sumeru, next upon the black mountains, next upon the high plains, and afterwards shines universally upon the whole great earth” 〔T10n0279 0266b04〕, while the sun has no thought: 「但以山地有高下故，照有先後」 tr. “it is only because the mountains and the ground are high and low that the shining is earlier and later” 〔0266b06〕; and so too with the wisdom of a buddha, which shines first upon bodhisattvas, next upon pratyekabuddhas, next upon śrāvakas, next upon sentient beings whose roots of goodness are settled, and even upon those settled in wrongness, 「而彼如來大智日光不作是念」 tr. “and yet that great sunlight of the wisdom of the Tathāgata does not think in this way” 〔0266b12〕; and it is explained once more by the further simile of the impartiality of sun and moon: 「隨諸眾生根欲不同，智慧光明種種有異」 tr. “it is only that, as the faculties and desires of sentient beings differ, the light of wisdom has all its various differences” 〔0266b17〕:
- The meaning shown: Chengguan assigns 「平等隨應身」 tr. “the body that responds evenly to all”, and fastens the reason for it upon a clause of the general conclusion: 「由住真際故無私平等。」 tr. “because he dwells in the true limit, he is impartial and even.” 〔T35n1735 0875c01〕 Chengguan also explains one by one what the vehicle of the simile figures: the black mountains are a simile for pratyekabuddhas, 「無法空之光故、不出功德故」 tr. “because they have no light of the emptiness of dharmas, and because they do not bring forth merit” 〔0875c02〕; the high plains are a simile for śrāvakas 〔0875c04〕, 「不生佛法蓮華故」 tr. “because the lotus of the Buddha’s Dharma does not grow there” 〔0875c04〕; and the one item of the great earth contains all three groups — 「取決定能生處喻正定聚，得緣方生喻不定聚，砂鹵等地喻邪定聚，然亦不捨，故皆等照」 tr. “taking the ground where growth is assured as a simile for the group settled in rightness, that which grows only when it meets conditions as a simile for the unsettled group, and sandy and salty ground as a simile for the group settled in wrongness — and yet they are not abandoned either, and so all are shone upon equally” 〔0875c05〕. As for the latter part, which raises sun and moon again, Chengguan judges it to be the resolving of a doubt: the doubter says that sunlight is one while the wisdom of a buddha is of a thousand differences, so how can the one be a proper simile for the other; and the resolution says 「但隨眾生智慧不同，佛無私智、無若干也」 tr. “it is only in accordance with the differing wisdom of sentient beings; the Buddha has no partial wisdom, and has not several kinds” 〔0875c09〕. Fazang for his part says 「合中有六位機感，謂三乘及三聚，無念而照益」 tr. “in the application there are six positions of the capacity that responds, namely the three vehicles and the three groups, shone upon and benefited without thought” 〔T35n1733 0408c22〕, and judges the latter simile to be the resolving of a doubt: 「謂若但機感有異、法不異，何故現見聖教不同？」 tr. “that is, if it is only the responding capacity that differs and the dharma does not differ, why is it plainly seen that the holy teachings are not the same?” 〔0408c23〕
(5) The simile of the sun benefiting those born blind — 「譬如日出，生盲眾生無眼根故，未曾得見」 tr. “it is like the sun rising: sentient beings born blind, having no eye-faculty, have never seen it” 〔T10n0279 0266b19〕, and yet they receive its benefit; and in the application this becomes 「無信、無解、毀戒、毀見、邪命自活生盲之類無信眼故」 tr. “those of the sort born blind — without faith, without understanding, breaking the precepts, ruining right view, sustaining life by wrong livelihood — because they have no eye of faith” 〔0266b23〕 do not see the sun-disc of the wisdom of the buddhas and yet still receive benefit. The section of the extended display lists the names of the ten lights (the first name being 「有光明，名：積集一切功德」 tr. “there is a light named: the gathering together of all merit” 〔0266b27〕), 「如來一一毛孔放如是等千種光明」 tr. “from every single pore of the Tathāgata there are sent forth a thousand lights such as these” 〔0266c05〕, five hundred above and five hundred below; four classes are benefited — the bodhisattvas who see the light 「一時皆得如來境界，十頭、十眼、十耳、十鼻、十舌、十身、十手、十足、十地、十智」 tr. “all at once attain the state of a Tathāgata: ten heads, ten eyes, ten ears, ten noses, ten tongues, ten bodies, ten hands, ten feet, ten grounds, ten wisdoms” 〔0266c08〕, those of the two vehicles have their defilement extinguished, those born blind have ease of body and purity of mind, and those in the evil destinies are born in the heavens when their lives end. Those born blind mistakenly reckon 「我是梵天！我是梵化」 tr. “I am Brahmā! I am produced by Brahmā” 〔0266c18〕, and 「是時，如來住普自在三昧，出六十種妙音而告之言」 tr. “at that time the Tathāgata, dwelling in the samādhi of universal freedom, sent forth sixty kinds of marvelous sound and said to them” 〔0266c18〕: 「汝等非是梵天，亦非梵化，亦非帝釋護世所作」 tr. “you are not Brahmā, nor are you produced by Brahmā, nor is this the work of Śakra or of the World-Protectors” 〔0266c19〕, and the sentient beings, having heard, know their former lives and raise up offerings, and 「如來與彼授阿耨多羅三藐三菩提記」 tr. “the Tathāgata conferred on them the prediction of unsurpassed perfect awakening” 〔0266c26〕:
- The meaning shown: Chengguan assigns 「無生潛益身」 tr. “the body that benefits in hiding without arising”, and explains the name thus: 「有目者覩，非是獨為；生盲不見，亦未曾滅，以潛益故。」 tr. “those who have eyes behold it, and it is not for them alone; those born blind do not see it, and yet it has never ceased — because it benefits in hiding.” 〔T35n1735 0875c14〕 The application has two parts, brief and extended; in the brief part all five items are blindness, with the want of faith as the general term 〔0875c16〕; and Chengguan further matches to it the three offenses of the icchantika as stated in the Nirvāṇa Sūtra: 「無信斷善即一闡提，無解毀見則謗方等，毀戒邪命即犯四重禁、作五逆罪。此四至惡猶有佛性，亦為饒益令離苦集。」 tr. “to be without faith and to cut off goodness is to be an icchantika; to be without understanding and to ruin right view is to slander the Vaipulya scriptures; to break the precepts and to live by wrong livelihood is to commit the four grave prohibitions and to do the five heinous acts. These four utmost evils still have the buddha-nature, and so they too are benefited and made to leave suffering and its origin behind.” 〔0875c17〕 As for the outline of the ten lights, Chengguan matches the three wisdoms and the four wisdoms to the last seven lights: 「後四成四智，大圓鏡智無住普照故、平等性智絕戲論故、妙觀察智隨應演故、成所作智嚴土化生故」 tr. “the last four complete the four wisdoms: the great perfect mirror wisdom, because it shines everywhere without abiding; the wisdom of the equal nature, because it cuts off frivolous talk; the wisdom of marvelous observation, because it expounds in accordance with what is fitting; and the wisdom of accomplishing what is to be done, because it adorns the lands and transforms beings” 〔0875c24〕; and of the number of a thousand lights he says 「以日有千光，故結云千，實乃無數」 tr. “because the sun has a thousand rays, the conclusion says a thousand, but in truth they are numberless” 〔0875c27〕, and he matches the five hundred above and below to the practice of one’s own portion and the practice of advancement in the five positions 〔0875c28〕. The outline of the four classes benefited is at 〔0876a01〕; the six sections of the passage on the evil destinies (drawing out suffering and giving joy · wrong views arising from the cause · the kindly sound showing what is right · turning from the wrong and repaying the kindness · the Buddha conferring the prediction · the conclusion on the benefit of the light) are at 〔0876a05〕, and at the end he attaches the note 「此中諸益，多同隨好」 tr. “the benefits here are for the most part the same as in the Secondary Signs” 〔0876a08〕.
(6) The simile of the four marvels of the moon-disc — 「譬如月輪有四奇特未曾有法」 tr. “it is like the moon-disc, which has four marvelous and unprecedented properties” 〔T10n0279 0267a01〕: outshining the constellations · waning and waxing with the seasons · appearing as a reflection in clear water · facing every beholder directly; and the four things in the application: 「映蔽一切聲聞、獨覺、學、無學眾」 tr. “outshining all the śrāvakas, the pratyekabuddhas, and the assemblies of the learners and of those beyond learning” 〔0267a06〕 · 「隨其所宜，示現壽命修短不同，而如來身無有增減」 tr. “in accordance with what is fitting for them he displays a life-span now long and now short, and yet the body of the Tathāgata neither increases nor decreases” 〔0267a07〕 · 「一切世界淨心眾生菩提器中，影無不現」 tr. “in the vessel for awakening of sentient beings of pure mind in every world, there is nowhere its reflection does not appear” 〔0267a08〕 · and every one who gazes upon him and faces him says that he appears before himself alone:
- The meaning shown: Chengguan assigns 「圓迴等住身」 tr. “the body of round return and even abiding”, 「謂等住三世無增減故」 tr. “that is, because it abides evenly in the three times without increase or decrease” 〔T35n1735 0876a09〕, and matches the four properties as 「一圓智映二乘、二常身示延促、三由器見有、四無所見無向背，初及後二皆圓迴義」 tr. “first, the round wisdom outshining the two vehicles; second, the constant body displaying lengthening and shortening; third, its being seen according to the vessel; fourth, having nothing that is seen and so neither turning toward nor turning away — the first and the last two are all the sense of round return” 〔0876a10〕; and he explains the vessel for awakening thus: 「堪受菩提之人覩意生身，若心海澄清妄念都寂則真見佛矣」 tr. “one who is fit to receive awakening beholds the mind-made body; if the ocean of the mind is clear and still and deluded thoughts are wholly quieted, then he truly sees the Buddha” 〔0876a13〕. Fazang assigns 「圓迴自在身」 tr. “the body of round return and self-mastery”, and gives the four marvels as 「一無相現超過、二常身即延促、三住體恒現影、四一身普對現」 tr. “first, the markless appearing and surpassing; second, the constant body being just the lengthening and shortening; third, abiding in its substance and constantly casting its reflection; fourth, one body facing all universally” 〔T35n1733 0409a17〕; and as for the vessel for awakening he preserves both the old and the present explanation: 「菩提器者，古人云：以心海澄清，離諸妄念，故佛影現。今更釋：謂是成菩提之器故也。」 tr. “as for the vessel for awakening, the ancients said: because the ocean of the mind is clear and free of deluded thoughts, the reflection of the Buddha appears. Now a further explanation: it means the vessel in which awakening is accomplished.” 〔0409a19〕
(7) The simile of the Brahmā king appearing everywhere — 「譬如三千大千世界大梵天王，以少方便於大千世界普現其身」 tr. “it is like the great Brahmā king of a three-thousandfold great-thousand world-system, who by a slight application of means makes his body appear everywhere throughout the great-thousand world-system” 〔T10n0279 0267a14〕, and all sentient beings see the Brahmā king appearing before themselves, while the Brahmā king does not divide his body:
- The meaning shown: Chengguan assigns 「無心普應」 tr. “responding universally without mind”, and judges it in one sentence: 「喻佛無心普應，身不分而遍故。」 tr. “it is a simile for the Buddha’s responding universally without mind, since the body pervades without being divided.” 〔T35n1735 0876a14〕 Fazang assigns 「一多無礙身」 tr. “the body in which one and many are unobstructed”: 「第七梵身普應喻，喻佛一多無礙身，亦無起念等可知。」 tr. “the seventh, the simile of the Brahmā body responding universally, is a simile for the Buddha’s body in which one and many are unobstructed, and that there is likewise no raising of thought and the like may be understood.” 〔T35n1733 0409a22〕
(8) The simile of the king of physicians sustaining his body — 「譬如醫王善知眾藥及諸呪論」 tr. “it is like a king of physicians who knows well the many medicines and the treatises on spells” 〔T10n0279 0267a21〕, who, knowing that his life is about to end, then 「是時，醫王合藥塗身，明呪力持」 tr. “at that time the king of physicians compounded a medicine and smeared it on his body, and by the power of a luminous spell sustained it” 〔0267a26〕, so that after his death his body did not disperse, and his bearing, his seeing and hearing were no different from before, and his healing did not cease; and in the application, the Tathāgata 「於無量百千億那由他劫，鍊治法藥已得成就」 tr. “through measureless hundreds of thousands of koṭis of nayutas of kalpas has refined and prepared the medicine of Dharma and brought it to accomplishment” 〔0267a29〕, has reached the far shore in skillfulness in means and in the power of the great luminous spell, extinguishes the sickness of the afflictions of sentient beings and sustains his life-span, and 「一切佛事未嘗休息」 tr. “not once has any deed of a buddha rested” 〔T10n0279 0267b04〕:
- The meaning shown: Chengguan assigns 「窮盡後際身」 tr. “the body that reaches to the very end of the future”, outlines the simile in two, 「先彰現德、後『彼大』下呪力持身」 tr. “first the display of his present virtues, and after ‘that great’ the sustaining of the body by the power of the spell” 〔T35n1735 0876a16〕, the application likewise in two, and at the end attaches the note 「用前呪藥持住多劫，故略不重明藥呪能持」 tr. “since the spell and the medicine used earlier have sustained it for many kalpas, it is abbreviated and does not again make clear that the medicine and the spell can sustain it” 〔0876a20〕. Fazang assigns 「無思成事身」 tr. “the body that accomplishes deeds without thought”, with three sections in the application: 「初到彼岸者，正合命終，以生死永盡故云到岸也；二善學等者，合藥塗呪持，令隨有起化，住持不絕；三如來以少方便等，合雖無思念，具四威儀療治眾病。」 tr. “first, ‘reaching the far shore’ properly matches the ending of his life, for since birth and death are forever exhausted it says ‘reaching the shore’. Second, ‘well learned’ and the rest match the smearing of the medicine and the sustaining by the spell, causing transformation to arise wherever there is need and the sustaining not to cease. Third, ‘the Tathāgata by a slight application of means’ and the rest match the fact that, though there is no thought, he possesses the four postures and heals the many sicknesses.” 〔T35n1733 0409a28〕
(9) The simile of the maṇi jewel giving its own color — 「譬如大海有大摩尼寶，名：集一切光明毘盧遮那藏」 tr. “it is like the great ocean, in which there is a great maṇi jewel named: the Vairocana treasury that gathers all light” 〔T10n0279 0267b07〕: those touched by its light take on its color, those who see it have their eyes made pure, and wherever its light shines it rains down the jewel of ease; and in the application: 「若有眾生觸佛身寶智慧光者，同佛身色」 tr. “if there are sentient beings who touch the wisdom-light of the jewel that is the body of the Buddha, they take on the color of the body of the Buddha” 〔0267b12〕, those who see it have the dharma-eye made pure, and 「令諸眾生離貧窮苦，乃至具足佛菩提樂」 tr. “it causes sentient beings to leave the suffering of poverty behind, and even to be complete in the joy of the awakening of a buddha” 〔0267b14〕:
- The meaning shown: Chengguan assigns 「嚴剎益生身」 tr. “the body that adorns the lands and benefits beings”, 「雨寶利貧即嚴剎故」 tr. “since to rain down jewels and benefit the poor is just the adorning of the lands” 〔T35n1735 0876a22〕. Fazang assigns 「體用成益身」 tr. “the body that accomplishes benefit by substance and function”, dividing it into substance and function: 「大福智藏者，福智是體，以能出生，故云藏也，合摩尼藏能出眾寶」 tr. “as for ‘the great treasury of merit and wisdom’: merit and wisdom are the substance, and because they can bring forth, it says ‘treasury’, matching the maṇi treasury that can bring forth the many jewels” 〔T35n1733 0409b03〕; and the function of the light has three sections, 「初令諸外道捨邪同正色、二成淨因、三得樂果」 tr. “first, causing the followers of other paths to abandon the wrong and take on the right color; second, the accomplishing of the pure cause; third, the gaining of the fruit of joy” 〔0409b05〕. Fazang also explains the name of the jewel in the 60: 「目佉者，此云面，即寶名也。」 tr. “Mukha means ‘face’ here, and it is the name of the jewel.” 〔0409b07〕
(10) The simile of the jewel-king fulfilling wishes — 「譬如大海有大如意摩尼寶王，名：一切世間莊嚴藏」 tr. “it is like the great ocean, in which there is a great wish-granting maṇi jewel-king named: the treasury that adorns every world” 〔T10n0279 0267b18〕, which wherever it abides causes the calamities of sentient beings to be removed and their wishes to be fulfilled, and yet is not what sentient beings of little merit are able to see; and in the application: 「如來身如意寶王亦復如是」 tr. “so it is with the wish-granting jewel-king that is the body of the Tathāgata” 〔0267b21〕, by seeing his body, hearing his name, or praising his virtue all are made to leave forever the suffering of birth and death, and if all sentient beings in all worlds at one time single-mindedly wish to see the Tathāgata they are all made to see him; and further, resolving a doubt, it says 「佛身非是少福眾生所能得見，唯除如來自在神力所應調伏」 tr. “the body of the Buddha is not what sentient beings of little merit are able to see, save only for those whom the Tathāgata by his sovereign spiritual power is to discipline” 〔0267b25〕:
- The meaning shown: Chengguan assigns 「嚴好滿願身」 tr. “the body of excellent marks fulfilling wishes”, and judges that in the application there is first the proper matching and then the resolving of a doubt, and he sets out two doubts: 「謂有疑云：若念皆見，今何不見？故云少福不見。次疑云：亦有貧下薄福，何以得見？釋云：除可調者。」 tr. “that is, someone may doubt and say: if all who think of him see him, why is he not seen now? Hence it says that those of little merit do not see him. Then a second doubt: there are also poor and lowly people of scant merit who do get to see him — how is this? The resolution says: save for those who can be disciplined.” 〔T35n1735 0876a25〕 Fazang assigns 「如意滿願身」 tr. “the body that fulfills wishes in accordance with thought” 〔T35n1733 0409b08〕.
The general conclusion in ten clauses — at the end of the prose, ten clauses conclude the ten bodies severally: 「以其心無量遍十方故，所行無礙如虛空故」 tr. “because his mind is measureless and pervades the ten directions; because what he practices is unobstructed as space” 〔T10n0279 0267c01〕, down to 「住盡後際誓願故，嚴淨一切世界故，莊嚴一一佛身故」 tr. “because of the vow that abides to the very end of the future; because he purifies and adorns every world; because he adorns every single buddha-body” 〔0267c03〕. Chengguan judges: 「第三『以其心無量』下就法總結。十句次第結前十身。」 tr. “the third, after ‘because his mind is measureless’, is the general conclusion in terms of dharma. The ten clauses conclude the preceding ten bodies in order.” 〔T35n1735 0876a27〕 And Chengguan, in explaining each simile earlier, had already attached the clauses in advance one by one: the first body is attached to 「以其心無量遍十方故」 tr. “because his mind is measureless and pervades the ten directions” 〔0875b04〕, the second to 「所行無礙如虛空故」 tr. “because what he practices is unobstructed as space” 〔0875b13〕.
The verses of repetition — 「爾時，普賢菩薩摩訶薩欲重明此義而說頌言」 tr. “at that time Samantabhadra Bodhisattva-mahāsattva, wishing to make this meaning clear once more, spoke these verses” 〔T10n0279 0267c04〕, 「譬如虛空遍十方，若色非色有非有」 tr. “it is like space, pervading the ten directions, whether form or not form, whether existent or not existent” 〔0267c06〕 and the twenty verses that follow, which match the similes one by one without teaching them over again: for the simile of space the verses say 「不可得見不可取，為化眾生而現形」 tr. “he cannot be seen and cannot be grasped; it is to transform sentient beings that he displays a form” 〔0267c09〕 and 「不念：『我今何所作，云何我作為誰作？』」 tr. “it does not think: ‘what am I now doing, why do I act, and for whom do I act?’” 〔0267c11〕; for the sun shining on high and low, 「譬如日光出現時，先照山王次餘山」 tr. “it is like the time when the light of the sun appears: it shines first on the mountain king, next on the other mountains” 〔0267c18〕 and 「善逝光明亦如是，先照菩薩次緣覺」 tr. “so it is with the light of the Well-Gone One: it shines first on the bodhisattvas, next on the pratyekabuddhas” 〔0267c20〕; for those born blind, 「譬如生盲不見日，日光亦為作饒益」 tr. “it is like one born blind who does not see the sun, and yet the sunlight brings him benefit still” 〔0267c22〕; for the moon, 「如來淨月亦復然，能蔽餘乘示修短」 tr. “so it is with the pure moon that is the Tathāgata: it can eclipse the other vehicles and display a life-span long or short” 〔0267c28〕; for the Brahmā king, 「譬如梵王住自宮，普現三千諸梵處」 tr. “it is like a Brahmā king dwelling in his own palace, who appears everywhere in the places of all the Brahmās of the three-thousandfold world” 〔0268a01〕; for the king of physicians, 「命雖已盡藥塗身，令其作務悉如初」 tr. “though his life is already ended, the medicine is smeared on his body, and it causes his work to be done just as at first” 〔0268a06〕; for the jewel, 「譬如海中有寶王，普出無量諸光明」 tr. “it is like the jewel-king in the ocean, which sends forth measureless lights everywhere” 〔0268a09〕; and for the jewel-king, 「譬如如意摩尼寶，隨有所求皆滿足」 tr. “it is like the wish-granting maṇi jewel, which fulfills whatever is sought of it” 〔0268a13〕 and 「少福眾生不能見，非是寶王有分別」 tr. “sentient beings of little merit cannot see it, but it is not that the jewel-king has any discrimination” 〔0268a14〕. Chengguan counts the verses: 「第二頌中有二十偈」 tr. “in the second, the verses, there are twenty verses” 〔T35n1735 0876a29〕; the 60 on which Fazang relies has a different number of verses, for which see rubric IV.
What the verses alone contain — where the prose in the second simile says only that the roots of goodness are brought to accomplishment, the verses set up the name 「身業」 tr. “the act of body”: 「諸佛身業亦如是，普使群生修善法」 tr. “so it is with the act of body of the buddhas: it causes the host of beings everywhere to cultivate good dharmas” 〔T10n0279 0267c12〕, which answers to the fact that Chengguan and Fazang both judge this passage under the outline heading of 「身業」 tr. “the act of body”. Again, where the prose in the ninth simile says only 「法眼清淨」 tr. “the dharma-eye becomes pure”, the verses open this out into the five eyes: 「若有得見五眼開，破諸塵闇住佛地」 tr. “whoever gets to see them has the five eyes opened, breaks through all the darkness of dust, and dwells on the ground of a buddha” 〔0268a12〕. And the last verse further concludes, by 「非是善逝心棄捨」 tr. “it is not that the Well-Gone One’s mind has cast them away” 〔0268a16〕, that the fault for not seeing does not lie with the Buddha — where the prose has 「非是少福眾生所能得見」 tr. “not what sentient beings of little merit are able to see”, the verses squarely dispel the doubt that the Buddha might cast anyone away.
IV. Collation with Parallel Translations
The Chinese witnesses for this passage: Śikṣānanda T279 (the base text · chapter 37, The Appearance of the Tathāgata) · Buddhabhadra T278 (the Jin-dynasty sixty-fascicle Avataṃsaka · chapter 32, The Arising from the Nature of the Jewel-King Tathāgata). The forty-fascicle Avataṃsaka T293 translates only chapter 39, and offers no collation for this passage.
Sentence 1 · The opening question
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | How should the bodhisattva-mahāsattvas see the body of the Tathāgata, the Worthy One, the Perfectly and Fully Awakened One | T10n0279 0266a04 |
| Buddhabhadra T278 | These bodhisattva-mahāsattvas know and see the Tathāgata, and are complete in the accomplishment of measureless merit | T09n0278 0616a12 |
Where the variants lie: the 80 asks 「應云何見」 tr. “how should one see” and takes 「見」 tr. “seeing” as the theme of the whole section; the 60 has 「知、見如來」 tr. “knowing and seeing the Tathāgata”, raising both knowing and seeing. The closing sentence in the 80 is 「是為如來身第一相，諸菩薩摩訶薩應如是見」 tr. “this is the first mark of the body of the Tathāgata, and the bodhisattva-mahāsattvas should see it in this way” 〔T10n0279 0266a12〕, and in the 60 it is 「是為菩薩摩訶薩初入勝行門，知、見如來」 tr. “this is the first surpassing gate of practice that the bodhisattva-mahāsattva enters, knowing and seeing the Tathāgata” 〔T09n0278 0616a21〕 — the 80 sets up the 「相」 tr. “mark” of the ten bodies, the 60 sets up the 「勝行」 tr. “surpassing practice” of the bodhisattva; the one takes the body of the Buddha as what is displayed, the other takes the practice of the bodhisattva as what displays it. The names of the ten sections are entirely different, while the structure of the scene is entirely the same (ten similes · simile, application, conclusion · a general conclusion at the end · verses of repetition).
Sentence 2 · The application of the simile of space
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Because the body of the Tathāgata has no body, he displays a body for the sake of sentient beings | T10n0279 0266a11 |
| Buddhabhadra T278 | So it is with the dharma-body of the Tathāgata: it reaches every place, every land, every dharma, and every sentient being, and yet there is nothing it reaches | T09n0278 0616a18 |
Where the variants lie: the 80 has 「如來身」 tr. “the body of the Tathāgata”, the 60 has 「如來法身」 tr. “the dharma-body of the Tathāgata”; the clauses of application in the 80 mostly have 「如來身」 tr. “the body of the Tathāgata”, while the 60 mostly prefixes 「法身」 tr. “dharma-body” (in the 60 the third simile has 「如來身日」 tr. “the sun that is the body of the Tathāgata” 〔0616b03〕 and the fifth has 「如來慧日」 tr. “the sun of the Tathāgata’s wisdom” 〔0616c05〕; in the 80 the ninth simile has 「如來法身」 tr. “the dharma-body of the Tathāgata” 〔0267b15〕) — the wording differs on both sides, and all of it is recorded without adjudication.
Sentence 3 · The application of the second simile
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | It is like space, broad and vast and not itself form, and yet able to make all forms appear | T10n0279 0266a14 |
| Buddhabhadra T278 | So it is with the dharma-body of the Tathāgata: it shines upon the worldly roots of goodness and the world-transcending roots of goodness of all sentient beings, and yet is without defiling attachment | T09n0278 0616a23 |
Where the variants lie: the vehicle of the simile in the 80 takes space as 「能顯現一切諸色」 tr. “able to make all forms appear”, the 60 takes space as 「彌廣，悉能容受一切眾生而無染著」 tr. “vast in its spread, able to contain all sentient beings and yet without defiling attachment” — the one takes the displaying of forms, the other the containing without defilement. It is because of the wording of the 60 that Fazang names this simile 「虛空離染喻」 tr. “the simile of space free of defilement” 〔T35n1733 0408c14〕, and because of the wording of the 80 that Chengguan has 「空無分別喻」 tr. “the simile of space without discrimination” 〔T35n1735 0875b12〕: the difference in the name of the simile has its source in the difference of the base texts.
Sentence 4 · The order in the simile of the sun shining on high and low
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | It first shines upon all the great mountain kings such as Sumeru, next upon the black mountains, next upon the high plains, and afterwards shines universally upon the whole great earth | T10n0279 0266b04 |
| Buddhabhadra T278 | It first shines upon all the great mountain kings, next upon all the great mountains, next upon the diamond-jewel mountains, and afterwards shines universally upon the whole great earth | T09n0278 0616b14 |
Where the variants lie: the 80 has four positions (the great mountain kings · the black mountains · the high plains · the great earth), the 60 also has four positions but the middle two differ (the great mountains · the diamond-jewel mountains). Chengguan, following the 80’s 「黑山」 tr. “black mountains” 〔T35n1735 0875c02〕 and 「高原」 tr. “high plains” 〔0875c04〕, assigns them to pratyekabuddhas and śrāvakas; Fazang, following the 60, says only 「六位機感，謂三乘及三聚」 tr. “six positions of the capacity that responds, namely the three vehicles and the three groups” 〔T35n1733 0408c22〕, and does not assign them name by name.
Sentence 5 · The number of sounds in the passage on those born blind
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time the Tathāgata, dwelling in the samādhi of universal freedom, sent forth sixty kinds of marvelous sound and said to them | T10n0279 0266c18 |
| Buddhabhadra T278 | Sent forth eight kinds of the Tathāgata’s marvelous sound | T09n0278 0617a04 |
Where the variants lie: the 80 has 「六十種妙音」 tr. “sixty kinds of marvelous sound”, the 60 has 「八種如來妙音」 tr. “eight kinds of the Tathāgata’s marvelous sound”. Both witnesses are recorded together, without adjudication.
Sentence 6 · The name of the jewel
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | It is like the great ocean, in which there is a great maṇi jewel named: the Vairocana treasury that gathers all light | T10n0279 0267b07 |
| Buddhabhadra T278 | It rains down the Mukha jewel | T09n0278 0617b23 |
Where the variants lie: the 80 renders the name of the jewel by sense (the Vairocana treasury that gathers all light · ease), while the 60 keeps the sound (the treasury of pure shining everywhere · Mukha). Fazang explains the transliterated name in the 60: 「目佉者，此云面，即寶名也。」 tr. “Mukha means ‘face’ here, and it is the name of the jewel.” 〔T35n1733 0409b07〕
Sentence 7 · The resolving of a doubt in the last simile
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | The body of the Buddha is not what sentient beings of little merit are able to see, save only for those whom the Tathāgata by his sovereign spiritual power is to discipline | T10n0279 0267b25 |
| Buddhabhadra T278 | The dharma-body of the Tathāgata is not what sentient beings of little merit are able to see, save by the Buddha’s spiritual power, which displays a body in accordance with what is fitting for them | T09n0278 0617c11 |
Where the variants lie: both witnesses take 「除佛神力」 tr. “save by the Buddha’s spiritual power” as the pivot of the resolution, while the 80 adds the four graphs 「所應調伏」 tr. “whom he is to discipline”, fastening it to the capacity that is disciplined; Fazang, following the 60, says only 「『除佛神力』下釋疑可知」 tr. “what follows ‘save by the Buddha’s spiritual power’ resolves the doubt, and may be understood” 〔T35n1733 0409b08〕, while Chengguan, following the 80, opens two successive doubts 〔T35n1735 0876a24〕.
Collation of the number of verses
The 80 has twenty verses of repetition 〔T10n0279 0267c04–0268a16〕, and Chengguan counts 「第二頌中有二十偈」 tr. “in the second, the verses, there are twenty verses” 〔T35n1735 0876a29〕; the verses of repetition in the 60 begin at 〔T09n0278 0617c18〕 and end at 〔0618c15〕, and Fazang counts 「頌中，四十二偈頌前十身，於中第四第八各有五頌，餘門各四頌應」 tr. “in the verses, forty-two verses praise the preceding ten bodies, and among them the fourth and the eighth have five verses each, while the other gates have four verses each in response” 〔T35n1733 0409b15〕. The 80 is twenty verses of seven graphs to the line, the 60 forty-two verses of five graphs to the line — the line-form and the number of verses both differ, while the order of the ten bodies praised is the same. Both are recorded together, without adjudication.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The doctrinal eye of the arising from the nature lies in 「無心而普應」 tr. “no mind, and yet a universal response” — the bone shared by the ten similes of this passage is a set of recurring clauses: 「而彼虛空無有分別亦無戲論」 tr. “and that space has no discrimination and no frivolous talk” 〔T10n0279 0266a14〕 · 「而彼如來大智日光不作是念」 tr. “and yet that great sunlight of the wisdom of the Tathāgata does not think in this way” 〔0266b12〕 · 「而此月輪無有分別、無有戲論」 tr. “and this moon-disc has no discrimination and no frivolous talk” 〔0267a04〕 · 「而此梵王亦不分身、無種種身」 tr. “and this Brahmā king likewise does not divide his body and has no bodies of various kinds” 〔0267a16〕 · 「如來法身無所分別亦無戲論，而能普為一切眾生作大佛事」 tr. “the dharma-body of the Tathāgata has no discrimination and no frivolous talk, and yet can perform the great deeds of a buddha universally for all sentient beings” 〔0267b15〕. No discrimination, and yet a benefit and a functioning that are ultimate: this is precisely where ‘the arising from the nature’ differs from ‘origination by conditions and contrivance’ — the functioning arises without any act of intention. When Chengguan explains the fourth simile he fastens it directly to a clause of the general conclusion: 「由住真際故無私平等」 tr. “because he dwells in the true limit, he is impartial and even” 〔T35n1735 0875c01〕 — the reason for the evenness lies in dwelling in the true limit, not in the raising of a thought.
(2) The scriptural ground of the ten bodies — Chengguan judges these ten bodies to be 「即八地十身，而為次不同」 tr. “just the ten bodies of the eighth ground, though the order is not the same” 〔T35n1735 0875a26〕, thereby identifying the ten bodies of the eighth ground, the Immovable Ground, in the Chapter on the Ten Grounds (the dharma-body · the wisdom body · the body of majestic power · the body of awakening · the body of adornment · the mind-made body · the emanation body · the body of sustaining power · the body of merit · the vow body) with what is displayed by these ten similes. Of the Huayan school’s teaching of the ten bodies in its view of the buddha-body, the scriptural ground within this scripture lies in one place in the eighth ground of the Chapter on the Ten Grounds and in another in the ten similes of this passage — the two places attest one another; this is one eye of the matter.
(3) The measure of pervasion lies in 「無量處」 tr. “measureless places” — the general statement sets up 「諸菩薩摩訶薩應於無量處見如來身」 tr. “the bodhisattva-mahāsattvas should see the body of the Tathāgata in measureless places”, the negative explanation blocks 「一法、一事、一身、一國土、一眾生」 tr. “one dharma, one thing, one body, one land, one sentient being”, and the affirmative conclusion says 「應遍一切處見於如來」 tr. “he should see the Tathāgata everywhere, throughout all places” 〔T10n0279 0266a07〕. Chengguan turns these five dharmas into five measureless realms 〔T35n1735 0875a19〕, and Fazang multiplies the five dharmas by the ten bodies and again by ten to make five hundred gates 〔T35n1733 0408b27〕 — the opening of one general principle into five hundred is where the Huayan measure of ‘one is many’ comes to rest in this passage.
(4) The capacity for seeing the Buddha lies in 「淨心」 tr. “the pure mind” — the application of the simile of the moon says 「一切世界淨心眾生菩提器中，影無不現」 tr. “in the vessel for awakening of sentient beings of pure mind in every world, there is nowhere its reflection does not appear” 〔T10n0279 0267a08〕; the application of the simile of the jewel-king says 「佛身非是少福眾生所能得見」 tr. “the body of the Buddha is not what sentient beings of little merit are able to see” 〔0267b25〕. That the body of the Buddha pervades and yet sentient beings do not see it is no fault of the Buddha’s — the verses of repetition block this with a single line: 「無信眾生不見佛，非是善逝心棄捨」 tr. “sentient beings without faith do not see the Buddha, but it is not that the Well-Gone One’s mind has cast them away” 〔0268a16〕. Chengguan explains it with 「心海澄清妄念都寂則真見佛矣」 tr. “if the ocean of the mind is clear and still and deluded thoughts are wholly quieted, then he truly sees the Buddha” 〔T35n1735 0876a13〕: the dividing line between being able and not being able to see lies wholly in whether the capacity is pure or not, and not in whether the Buddha gives or withholds.
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their tenets marked)
Chengguan, Huayan jing shu T35n1735 (following the eighty-fascicle text phrase by phrase · principal)
The names of the ten bodies and their identification with the eighth ground — the names of the ten bodies are listed at 〔T35n1735 0875a21〕, their identification with the ten bodies of the eighth ground at 〔0875a26〕, and the reason for the fourth and the fifth is explained at 〔0875a28〕.
What the vehicle of each simile figures, assigned one by one — the black mountains as a simile for pratyekabuddhas 〔0875c02〕 · the high plains as a simile for śrāvakas 〔0875c04〕 · the great earth as containing the three groups 〔0875c05〕; the ten lights matched to the two adornments, the three wisdoms, and the four wisdoms 〔0875c22〕; the thousand lights, five hundred above and below, matched to the practice of one’s own portion and the practice of advancement in the five positions 〔0875c27〕.
Citing the three offenses of the icchantika from the Nirvāṇa Sūtra to explain the five kinds of blindness — 「此即《涅槃》闡提三罪，無信斷善即一闡提，無解毀見則謗方等，毀戒邪命即犯四重禁、作五逆罪。」 tr. “these are just the three offenses of the icchantika in the Nirvāṇa Sūtra: to be without faith and to cut off goodness is to be an icchantika; to be without understanding and to ruin right view is to slander the Vaipulya scriptures; to break the precepts and to live by wrong livelihood is to commit the four grave prohibitions and to do the five heinous acts.” 〔T35n1735 0875c17〕
Three successive resolutions of doubt (the fourth simile) — 「又既約機說異，則照高未能兼下，照下而猶照高。又若捨化，先捨於小、次捨於中，唯菩薩高山盡日蒙照。思之。」 tr. “Again, since the difference is spoken of with respect to capacity, then what shines on the high may not also take in the low, while what shines on the low still shines on the high as well. Again, if he were to abandon the work of transforming, he would abandon the small first and the middling next, and only the high mountain of the bodhisattvas would be shone upon all day long. Ponder it.” 〔T35n1735 0875c11〕
Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle text · the deep source of judgments and explanations)
The reason for the order of the nine gates of the arising from the nature — 「第二別答性起九門中，先明身業，以是所依本故。」 tr. “In the second, the several answer to the nine gates of the arising from the nature, the act of body is set forth first, since it is the root upon which the rest depend.” 〔T35n1733 0408b25〕
Another set of names for the ten bodies — 「一無邊周普身、二周遍無著身、三大用成益身、四平等應機身、五潛光密用身、六圓迴自在身、七一多無礙身、八無思成事身、九體用益生身、十隨念滿願身。」 tr. “(1) the body that is boundless and universal, (2) the body that pervades everywhere without attachment, (3) the body of great function accomplishing benefit, (4) the body that responds evenly to the capacity, (5) the body of hidden light and secret function, (6) the body of round return and self-mastery, (7) the body in which one and many are unobstructed, (8) the body that accomplishes deeds without thought, (9) the body that benefits beings by substance and function, (10) the body that fulfills wishes in accordance with thought.” 〔T35n1733 0408c06〕
Another set of names for the ten benefits — 「一滅惡生善益、二發解除惑益、三與樂拔苦益、四授法長道益、五信成遣障益、六見理順事益、七照境無遺益、八無緣慈善益、九開發心花益、十行成究竟益。」 tr. “(1) the benefit of extinguishing evil and giving rise to good, (2) the benefit of arousing understanding and removing confusion, (3) the benefit of giving joy and drawing out suffering, (4) the benefit of bestowing the Dharma and increasing the path, (5) the benefit of perfecting faith and dispelling hindrances, (6) the benefit of seeing principle and according with phenomena, (7) the benefit of illumining objects without remainder, (8) the benefit of the goodness of kindness without conditions, (9) the benefit of opening the flower of the mind, (10) the benefit of practice accomplished and brought to its end.” 〔T35n1733 0408c17〕
The old and the present explanation of the vessel for awakening — 「菩提器者，古人云：以心海澄清，離諸妄念，故佛影現。今更釋：謂是成菩提之器故也。」 tr. “As for the vessel for awakening, the ancients said: because the ocean of the mind is clear and free of deluded thoughts, the reflection of the Buddha appears. Now a further explanation: it means the vessel in which awakening is accomplished.” 〔T35n1733 0409a19〕
The ten gates of the concluding exhortation — 「第三結勸知中亦十：一信心多；二入深等，證法廣；三住真等，住理玄；四無生等，結體常；五三世等，圓三際……以此十種，知前十身，故成五百門也。」 tr. “The third, the concluding exhortation to know, likewise has ten: first, that faith is abundant; second, that entering is deep and the rest, and the dharma realized is broad; third, that he dwells in the true and the rest, and the principle he dwells in is profound; fourth, that there is no arising and the rest, which concludes that the substance is constant; fifth, that the three times and the rest, which rounds out the three limits … by these ten kinds one knows the preceding ten bodies, and so five hundred gates are made.” 〔T35n1733 0409b09〕
Li Tongxuan, Xin Huayan jing lun T36n1739
〔not found〕. In this chapter Li Tongxuan gives only a general account of the ten senses and the ten similes, saying 「如是已上如來出現十無量法，一一法皆有十喻，如經具明」 tr. “all the foregoing measureless dharmas of the appearance of the Tathāgata, each and every one of them, have ten similes, as the sūtra sets forth in full” 〔T36n1739 0939c19〕, and then passes on to the section on entrusting and circulation, without treating the gates one by one. For this section there is no phrase-by-phrase explanation of Li Tongxuan’s that can be attested, and the lacuna is recorded as it stands.
Recorded without adjudication
For the names of the ten bodies, Chengguan has 「周遍十方身」 tr. “the body that pervades the ten directions” down to 「嚴好滿願身」 tr. “the body of excellent marks fulfilling wishes” 〔T35n1735 0875a26〕, and Fazang has 「無邊周普身」 tr. “the body that is boundless and universal” down to 「隨念滿願身」 tr. “the body that fulfills wishes in accordance with thought” 〔T35n1733 0408c09〕 — the names are entirely different while the order corresponds. For the names of the ten benefits, Chengguan sets up no separate names but matches them one by one to the preceding eight clauses 〔T35n1735 0875b16〕, while Fazang sets up ten names of his own 〔T35n1733 0408c17〕. For the name of the second simile, Chengguan has 「空無分別喻」 tr. “the simile of space without discrimination” 〔T35n1735 0875b12〕 and Fazang has 「虛空離染喻」 tr. “the simile of space free of defilement” 〔T35n1733 0408c14〕, each following the text he comments upon. For the term ‘the vessel for awakening’, Chengguan takes the single explanation of the ocean of the mind being clear 〔T35n1735 0876a12〕, while Fazang preserves both the old explanation and the present one 〔T35n1733 0409a19〕. For the reckoning of the number of gates, Chengguan sets up five measureless realms and sets up no number of gates 〔T35n1735 0875a19〕, while Fazang sets up five hundred gates 〔T35n1733 0408b27〕. For the reckoning of the number of verses, Chengguan has twenty verses 〔T35n1735 0876a29〕 and Fazang forty-two 〔T35n1733 0409b15〕 — because the texts they rely on differ. All of the above divergences are the settled sayings of the ancient worthies, and are recorded together without adjudication.
VII. Cross-Reading and Lineage
- Cross-reading within this chapter: this passage is the second of the ten senses of the arising from the nature; it follows upon the first sense, The Marks of the Appearance (see 〈The First Sense: The Marks of the Appearance〉 in this volume), and is followed by the third sense, The Speech of the Appearance (see 〈The Third Sense: The Speech of the Appearance (the Voice)〉 in this volume). Chengguan judges the act of body to be the first of the nine gates, 「後八依故」 tr. “since the eight that follow depend upon it” 〔T35n1735 0875a09〕, and Fazang judges that 「先明身業，以是所依本故」 tr. “the act of body is set forth first, since it is the root upon which the rest depend” 〔T35n1733 0408b26〕 — the act of body is that upon which the eight gates of speech · mind · the field of experience · practice and the rest depend, and so this passage is the root section of the whole chapter.
- The ten bodies of the eighth ground, the Immovable Ground, in the Chapter on the Ten Grounds: Chengguan takes the ten bodies of this passage to be the ten bodies of the eighth ground 〔T35n1735 0875a26〕, the two places serving as scriptural ground for one another; for the phrase-by-phrase apparatus on the ten bodies of the eighth ground see the eighth-ground unit of chapter 26 in this edition.
- The Chapter on the Merit of the Light of the Secondary Signs of the Tathāgata: for the sections of the fifth simile, in the passage on those born blind, on the light benefiting the evil destinies, the enjoyment of pleasure among the gods, and the Buddha conferring the prediction, Chengguan attaches the note 「此中諸益，多同隨好」 tr. “the benefits here are for the most part the same as in the Secondary Signs” 〔T35n1735 0876a08〕 — the unit for chapter 35 in this edition may be read alongside it.
- The treatises of the Huayan school: Fazang’s method of opening and combining the five hundred gates is of one and the same device as the measure of the shared and the distinct teachings set up in the Huayan yisheng jiaoyi fenqi zhang (the outline at T45n1866 · recorded without adjudication, the material entering the introduction at the head of the volume).
- A lacuna in the lineage: in the treatises of the lineage (the Cheng weishi lun T31n1585 · the Compendium of the Mahāyāna T31n1594 · the Yogācārabhūmi T30n1579) no corresponding citation of 「性起」 tr. “the arising from the nature” or 「如來出現」 tr. “the appearance of the Tathāgata” is found for this passage; 〔not found〕 is recorded as it stands, and no forced connection is made.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): chapter 37, The Appearance of the Tathāgata · the second sense, The Body of the Appearance, fascicle 50, beginning at 〔T10n0279 0266a04〕 and ending at 〔0268a16〕 (fascicle 51 begins at 0268a24). The opening question 0266a04 · the affirmative conclusion on seeing him everywhere 0266a07 · simile 1, space pervading everywhere, 0266a08–0266a13 (application 0266a11 · conclusion 0266a12) · simile 2, space displaying forms, 0266a14–0266a19 (conclusion 0266a19) · simile 3, the benefiting light of the sun, 0266a20–0266b02 (the eight things 0266a21 · the ten benefits 0266a25–0266b01 · conclusion 0266b02) · simile 4, the sun shining on high and low, 0266b04–0266b18 (no thought 0266b06 · sun and moon raised again 0266b17 · conclusion 0266b18) · simile 5, the sun benefiting those born blind, 0266b19–0266c29 (application 0266b23 · the ten lights 0266b27 onward · the thousand lights 0266c05 · the benefit to the bodhisattvas 0266c08 · the mistaken reckoning 0266c18 · the Buddha’s address 0266c18 · the prediction 0266c26 · conclusion 0266c28) · simile 6, the four marvels of the moon-disc, 0267a01–0267a13 (the four in the application 0267a06–0267a09 · conclusion 0267a13) · simile 7, the Brahmā king appearing everywhere, 0267a14–0267a20 (conclusion 0267a20) · simile 8, the king of physicians sustaining his body, 0267a21–0267b06 (the sustaining by the spell 0267a26 · application 0267a29 · conclusion 0267b06) · simile 9, the maṇi jewel giving its own color, 0267b07–0267b17 (application 0267b12 · leaving poverty behind 0267b14 · conclusion 0267b17) · simile 10, the jewel-king fulfilling wishes, 0267b18–0267c01 (application 0267b21 · the resolving of a doubt 0267b25 · conclusion 0267b29) · the general conclusion in ten clauses 0267c01–0267c04 · the verses of repetition 0267c04–0268a16 (the verse on space 0267c06 · the verse on the act of body 0267c12 · the verse on the sun shining 0267c18 · the verse on those born blind 0267c22 · the verse on the moon 0267c28 · the verse on the Brahmā king 0268a01 · the verse on the king of physicians 0268a06 · the verse on the jewel 0268a09 · the five eyes 0268a12 · the verse on the jewel-king 0268a13 · the closing line 0268a16).
- Buddhabhadra T278 (the Jin translation, the principal witness for collation): chapter 32, The Arising from the Nature of the Jewel-King Tathāgata · the section of the ten surpassing practices 〔T09n0278 0616a10〕–〔0618c15〕. The opening question 0616a11 · the application of simile 1 0616a18 · conclusion 0616a21 · the application of simile 2 0616a23 · conclusion 0616a26 · the order in simile 4 0616b14 · the passage on those born blind, 0616c01 onward · the eight sounds 0617a04 · the Mukha jewel 0617b23 · the resolving of a doubt in the last simile 0617c11 · the conclusion of the tenth 0617c13 · the verses of repetition beginning at 0617c18 and ending at 0618c15.
- Chengguan, Huayan jing shu T35n1735: the outline of the act of body begins at 0875a09 and ends at 0876a29. The general outline 0875a09 · the four divisions of the general statement 0875a13 · the five dharmas in the negative explanation 0875a15 · the five measureless realms 0875a19 · the names of the ten bodies 0875a21 · the identification with the ten bodies of the eighth ground 0875a26 · the three parts of simile, application, conclusion 0875b02 · the explanation of simile 1 0875b03–0875b11 · of simile 2 0875b12 · the ten benefits of simile 3 0875b16–0875b29 · the explanation of simile 4 0875c01–0875c13 · of simile 5 0875c13–0876a08 · of simile 6 0876a09 · of simile 7 0876a14 · of simile 8 0876a15 · of simile 9 0876a21 · of simile 10 0876a23 · the general conclusion in ten clauses 0876a27 · the number of verses 0876a29.
- Fazang, Tanxuan ji T35n1733 (the commentary on the sixty): the outline of the act of body begins at 0408b25 and ends at 0409b16. The five hundred gates 0408b27 · the negative and affirmative explanation of the five dharmas 0408c02 · the names of the ten bodies 0408c06 · simile, application, conclusion 0408c10 · the explanation of simile 1 0408c11 · of simile 2 0408c14 · the names of the ten benefits 0408c17 · the explanation of simile 4 0408c21 · of simile 6 0409a17 · the two explanations of the vessel for awakening 0409a19 · the explanation of simile 7 0409a22 · of simile 8 0409a24 · of simile 9 0409b02 · the explanation of Mukha 0409b07 · the explanation of simile 10 0409b07 · the ten gates of the concluding exhortation 0409b09 · the number of verses 0409b15.
- Li Tongxuan, Xin Huayan jing lun T36n1739: 〔not found〕 for a phrase-by-phrase explanation; the sentence of general account 0939c19 (fascicle 32 · within the whole passage 0938a07–0941c19, 「身業」 tr. “the act of body” and 「語業」 tr. “the act of speech” have mechanically zero occurrences, which has been re-checked and is not a want of searching).
- The forty-fascicle Avataṃsaka T293: 〔not found〕. That translation has only chapter 39, and offers no collation for this passage.
- Vasubandhu, Shidi jing lun T26n1522: 〔not found〕. It explains only the Chapter on the Ten Grounds, and does not touch this chapter.
- Variant readings: within the range of T279 covered by this unit, 〔0266a04〕–〔0268a23〕, the Taishō base text carries 4 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0266b02〕耀【大】｜曜【宮】 · 〔0267b01〕鍊【大】｜練【宮】【聖】 · 〔0268a20〕卷第【大】＊｜無此字【聖】＊ · 〔0268a22〕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.)
- A further note upon the variant readings: 4 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0266a23〕辦【CB】｜辨【大】／辦【宋】【元】【明】【宮】 · 〔0266b16〕亦復【CB】【麗-CB】｜復亦【大】 · 〔0267a16〕己【CB】【磧-CB】｜已【大】／已【麗-CB】 · 〔0267c19〕後【CB】【麗-CB】【磧-CB】｜從【大】.
- Supplementary note on variant readings: the interlinear notes were stripped and recorded at the level of the original-text layer.