華嚴經 品三十七 如來出現品 · 成正覺Avataṃsaka Sūtra · The Appearance of the Tathāgata · The Accomplishing of Right Awakening
有人問：化心化出來的佛，到底有幾尊。
答的人說：化與不化本來沒有差別，你還問幾尊做什麼。普賢當場叫好，並把話推到底——「設一切眾生，於一念中悉成正覺，與不成正覺等無有異。」為什麼？菩提無相；無相，就沒有多一分少一分這回事。
所以這一義自始至終不教一套成佛的工序，只教一種知的方式。大海普印萬像而無所現；虛空不因世界成壞而增減；一個毛孔裡有與眾生數目相等的諸佛之身；而最近的一句是：你此刻的心，念念都有佛成正覺——因為諸佛不離這個心成正覺。
『應如是知』四個字，就是這一義的行門。
Someone asks: the buddhas conjured out of conjured minds — how many are there, in the end?
The one who answers says: the conjured and the unconjured were never different; what are you still asking a number for? Samantabhadra calls out his approval on the spot, and pushes the saying to its limit — “Suppose all sentient beings were in a single thought to accomplish right awakening entirely: this is equal to and no different from their not accomplishing right awakening.” Why? Awakening has no characteristic; and where there is no characteristic there is no such thing as one part more or one part less.
So from beginning to end this sense teaches no procedure for becoming a buddha; it teaches only a manner of knowing. The great ocean universally seals all images and yet nothing is manifested; space is neither increased nor decreased by the forming and ruin of worlds; within a single pore there are buddha-bodies equal in number to sentient beings — and the nearest line of all is this: your mind, at this moment, has in thought after thought a buddha accomplishing right awakening, because the buddhas do not accomplish right awakening apart from this mind.
‘Should know in this way’ — those four words are the gate of practice of this sense.
〔T10 0274〕
「佛子！諸菩薩摩訶薩應云何知如來、應、正等覺成正覺？佛子！菩薩摩訶薩應知如來成正
〔T10 0275〕
覺，於一切義無所觀察，於法平等無所疑惑，無二無相，無行無止，無量無際，遠離二邊，住於中道，出過一切文字言說，知一切眾生心念所行、根性欲樂、煩惱染習；舉要言之，於一念中悉知三世一切諸法。佛子！譬如大海普能印現四天下中一切眾生色身形像，是故共說以為大海；諸佛菩提亦復如是，普現一切眾生心念、根性樂欲而無所現，是故說名諸佛菩提。佛子！諸佛菩提，一切文字所不能宣，一切音聲所不能及，一切言語所不能說，但隨所應方便開示。佛子！如來、應、正等覺成正覺時，得一切眾生量等身，得一切法量等身，得一切剎量等身，得一切三世量等身，得一切佛量等身，得一切語言量等身，得真如量等身，得法界量等身，得虛空界量等身，得無礙界量等身，得一切願量等身，得一切行量等身，得寂滅涅槃界量等身。佛子！如所得身，言語及心亦復如是，得如是等無量無數清淨三輪。佛子！如來成正覺時，於其身中普見一切眾生成正覺，乃至普見一切眾生入涅槃，皆同一性，所謂：無性。無何等性？所謂：無相性、無盡性、無生性、無滅性、無我性、無非我性、無眾生性、無非眾生性、無菩提性、無法界性、無虛空性，亦復無有成正覺性。知一切法皆無性故，得一切智，大悲相續，救度眾生。佛子！譬如虛空，一切世界若成若壞，常無增減。何以故？虛空無生故。諸佛菩提亦復如是，若成正覺、不成正覺，亦無增減。何以故？菩提無相、無非相，無一、無種種故。佛子！假使有人能化作恒河沙等心，一一心復化作恒河沙等佛，皆無色、無形、無相，如是盡恒河沙等劫無有休息。佛子！於汝意云何？彼人化心，化作如來，凡有幾何？」如來性起妙德菩薩言：「如我解於仁所說義，化與不化等無有別，云何問言凡有幾何？」普賢菩薩言：「善哉善哉！佛子！如汝所說，設一切眾生，於一念中悉成正覺，與不成正覺等無有異。何以故？菩提無相故；若無有相，則無增無減。佛子！菩薩摩訶薩應如是知成等正覺同於菩提一相無相。如來成正覺時，以一相方便入善覺智三昧；入已，於一成正覺廣大身，現一切眾生數等身住於身中。如一成正覺廣大身，一切成正覺廣大身悉亦如是。佛子！如來有如是等無量成正覺門，是故應知如來所現身無有量；以無量故，說如來身為無量界、等眾生界。佛子！菩薩摩訶薩應知如來身一毛孔中，有一切眾生數等諸佛身。何以故？如來成正覺身究竟無生滅故。如一毛孔遍法界，一切毛孔悉亦如是，當知無有少許處空無佛身。何以故？如來成正覺，無處不至故；隨其所能，隨其勢力，於道場菩提樹下師子座上，以種種身成等正覺。佛子！菩薩摩訶薩應知自心念念常有佛成正覺。何以故？諸佛如來不離此心成正覺故。如自心，一切眾生心亦復如是，悉有如來成等正覺，廣大周遍，無處不有，不離不斷，無有休息，入不思議方便法門。佛子！菩薩摩訶薩應如是知如來成正覺。」
爾時，普賢菩薩摩訶薩欲重明此義而說頌言：
「正覺了知一切法，無二離二悉平等，
自性清淨如虛空，我與非我不分別。
如海印現眾生身，以此說其為大海；
菩提普印諸心行，是故說名為正覺。
譬如世界有成敗，而於虛空不增減；
一切諸佛出世間，菩提一相恒無相。
如人化心化作佛，化與不化性無異；
一切眾生成菩提，成與不成無增減。
佛有三昧名善覺，菩提樹下入此定，
放眾生等無量光，開悟群品如蓮敷。
如三世劫剎眾生，所有心念及根欲，
如是數等身皆現，是故正覺名無量。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
徵問標舉：菩薩應該怎樣知道如來成正覺
「佛子！諸位菩薩摩訶薩應該怎樣知道如來、應（應受供養者）、正等覺的成正覺呢？佛子！菩薩摩訶薩應當知道如來成正覺——
總標體相：無所觀察，無二無相，一念悉知三世
「——對於一切義理沒有能所對立的觀察，對於一切法平等一味而沒有任何疑惑，無二（能覺所覺不成兩橛）、無相（不落任何相狀），無行（不隨相流動）、無止（也不停滯在寂定裡），無量（廣大得沒有數量）、無際（沒有邊際），遠離斷常有無這兩邊，安住在中道，超出一切文字言說之外；而又了知一切眾生心裡的念頭與所行、根性與欲樂、煩惱與熏染的習氣；舉其扼要來說，就是在一念之中完全知道三世的一切諸法。
海印喻：大海普印色像，菩提普現心念
「佛子！譬如大海能夠普遍地印現四天下之中一切眾生的色身形像，正因為這樣，大家共同說它是『大海』；諸佛的菩提也是這樣，普遍現出一切眾生的心念、根性、樂欲，而其實無所現（不是海有心要現，像也並不實有）——正因為這樣，才說它名為『諸佛菩提』。
離言：文字音聲言語所不能及
「佛子！諸佛的菩提，一切文字都不能宣說它，一切音聲都不能到達它，一切言語都不能講說它，只是隨著所應度的機宜，用方便開示而已。
十三等量身：所得之身與一切等量
「佛子！如來、應、正等覺成正覺的時候，得到與一切眾生的數量相等的身，得到與一切法的數量相等的身，得到與一切剎土的數量相等的身，得到與一切三世的數量相等的身，得到與一切佛的數量相等的身，得到與一切語言的數量相等的身，得到與真如的數量相等的身，得到與法界的數量相等的身，得到與虛空界的數量相等的身，得到與無礙界的數量相等的身，得到與一切願的數量相等的身，得到與一切行的數量相等的身，得到與寂滅涅槃界的數量相等的身。
三輪清淨：身如是，語與心亦如是
「佛子！像所得的身這樣，如來的言語以及心也都是這樣；就這樣得到如是等無量無數清淨的三輪（身、語、心三者，皆與一切等量而無染礙）。
佛身中普見眾生成正覺：皆同一性，所謂無性
「佛子！如來成正覺的時候，在他自己的身中普遍見到一切眾生也成正覺，乃至普遍見到一切眾生入於涅槃——這一切都同是一個性，就是：無性。無哪些性呢？就是：沒有相的性、沒有窮盡的性、沒有生的性、沒有滅的性、沒有我的性、沒有非我的性、沒有眾生的性、沒有非眾生的性、沒有菩提的性、沒有法界的性、沒有虛空的性，乃至也沒有『成正覺』這個性。正因為了知一切法都無自性的緣故，所以得到一切智；大悲心相續不斷，救度眾生。
虛空喻：成壞不增減，成佛不成佛亦不增減
「佛子！譬如虛空，一切世界或成或壞，虛空恆常沒有增加也沒有減少。為什麼呢？因為虛空本來無生。諸佛的菩提也是這樣：無論成正覺、不成正覺，也都沒有增減。為什麼呢？因為菩提沒有相、也沒有非相，不是一、也不是種種。
化心化佛喻：問答與印可
「佛子！假使有人能夠變化作出恒河沙那麼多的心，一一個心又各自變化作出恒河沙那麼多的佛，這些化佛都沒有顏色、沒有形狀、沒有相貌，像這樣經過恒河沙那麼多的劫都不休息。佛子！在你的意思怎麼樣？那個人以化心所化作的如來，總共有多少呢？」
如來性起妙德菩薩說：「照我對仁者（普賢）所說之義的理解：化與不化本來相等而沒有差別，怎麼還問說『總共有多少』呢？」
普賢菩薩說：「善哉，善哉！佛子！正如你所說。假設一切眾生在一念之中全都成正覺，這與不成正覺是相等而沒有差異的。為什麼呢？因為菩提沒有相的緣故；既然沒有相，那就沒有增、也沒有減。
一相方便入善覺智三昧
「佛子！菩薩摩訶薩應該這樣知道：成等正覺與菩提同是一相，而這一相就是無相。如來成正覺的時候，以『一相』作方便而入於善覺智三昧；入定之後，就在這一個成正覺的廣大身中，現出與一切眾生數量相等的身，安住在這身裡面。像這一個成正覺的廣大身這樣，一切成正覺的廣大身也全都是這樣。
無量成正覺門：如來身為無量界
「佛子！如來有如是等無量的成正覺法門，所以應當知道如來所現的身沒有數量；正因為無量的緣故，說如來身是無量界，與眾生界相等。
一毛孔中有眾生數等諸佛身
「佛子！菩薩摩訶薩應當知道：如來身的一個毛孔之中，就有與一切眾生數量相等的諸佛之身。為什麼呢？因為如來成正覺之身究竟沒有生滅的緣故。像這一個毛孔遍滿法界那樣，一切毛孔也全都是這樣；應當知道，沒有絲毫一處是空著而無佛身的。為什麼呢？因為如來成正覺，無處不到達的緣故；只是隨著眾生所能承受的、隨著他們的勢力，而在道場菩提樹下的師子座上，以種種身成等正覺（示現成道，是隨機而現，不是佛身只在那裡）。
自心念念常有佛成正覺
「佛子！菩薩摩訶薩應當知道：自己的心，念念之中常有佛成正覺。為什麼呢？因為諸佛如來不離開這個心而成正覺的緣故。像自己的心這樣，一切眾生的心也都是這樣，全都有如來成等正覺，廣大而周遍，無處不有，不相離、不斷絕，沒有休息的時候——這就入了不可思議的方便法門。
總結
「佛子！菩薩摩訶薩應當這樣知道如來的成正覺。」
重頌（六偈）
這時候，普賢菩薩摩訶薩想要重新闡明這個義理，就說了偈頌：
（一）頌總標體相——「正覺了知一切法，本來無二、遠離二邊而全都平等；自性清淨得如同虛空，我與非我不作分別。
（二）頌海印現機——「就像大海印現出眾生的身，因為這樣才說它是大海；菩提也普遍印現一切心行，因為這樣才說它名為正覺。
（三）頌體離虧盈——「譬如世界有成有敗，而虛空不增不減；一切諸佛出現於世間，菩提是一相而恆常無相。
（四）頌相無增減——「像人用化心化作出佛，化與不化其性沒有差異；一切眾生成就菩提，成與不成也沒有增減。
（五）頌用該動寂——「佛有一種三昧名叫善覺，在菩提樹下入這個定，放出與眾生數量相等的無量光明，開悟一切群品，就像蓮華開敷。
（六）頌身現無量——「像三世的劫、剎土與眾生，他們所有的心念以及根性欲樂，如是數量相等的身都能現出，所以正覺名為無量。」
The Question Raised: How a Bodhisattva Should Know the Tathāgata’s Accomplishing of Right Awakening
“Sons of the Buddha! How should the bodhisattva-mahāsattvas know the accomplishing of right awakening of the Tathāgata, the Arhat (the one worthy to receive offerings), the Perfectly Awakened One? Sons of the Buddha! The bodhisattva-mahāsattva should know the Tathāgata’s accomplishing of right awakening thus —
The General Statement of Substance and Characteristic: No Observing, Nondual and Without Characteristic, Knowing the Three Times in a Single Thought
“— toward every meaning there is no observing that sets a knower over against a known; toward all dharmas there is one equal taste and no doubt whatever; it is nondual (the one who awakens and that to which he awakens do not stand as two poles) and without characteristic (it falls into no characteristic at all); it is without moving (it does not drift along with characteristics) and without halting (nor does it come to a stop in quiescent concentration); it is measureless (so vast as to have no quantity) and without bound (it has no edge); it leaves far behind the two extremes of annihilation and permanence, of being and nonbeing, and abides in the Middle Way, passing beyond all letters and speech; and yet it knows the thoughts and the deeds in the minds of all sentient beings, their faculties and their desires, their afflictions and the habit-energies perfumed into them; to state the essential point, in a single thought it knows completely all the dharmas of the three times.
The Simile of the Ocean-Seal: The Great Ocean Universally Seals Forms and Images, Awakening Universally Manifests the Thoughts of the Mind
“Sons of the Buddha! It is like the great ocean, which is able universally to seal and make appear the bodily forms and images of all the sentient beings within the four continents; and just because it is so, all alike say of it that it is ‘the great ocean’. The awakening of the buddhas is like this too: it universally manifests the thoughts, the faculties, and the desires of all sentient beings, and yet there is nothing manifested (it is not that the ocean has a mind bent on manifesting, nor are the images themselves real) — and just because it is so, it is said to be named ‘the awakening of the buddhas’.
Beyond Speech: Letters, Sounds, and Words Cannot Reach It
“Sons of the Buddha! As for the awakening of the buddhas, no letters are able to proclaim it, no sounds are able to reach it, no words are able to tell of it; it is only in accordance with what suits those who are to be liberated that it is revealed by skillful means.
The Thirteen Bodies Equal in Measure: The Body Obtained Is Equal in Measure to All
“Sons of the Buddha! When the Tathāgata, the Arhat, the Perfectly Awakened One, accomplishes right awakening, he obtains a body equal in measure to the number of all sentient beings, obtains a body equal in measure to the number of all dharmas, obtains a body equal in measure to the number of all lands, obtains a body equal in measure to the number of all the three times, obtains a body equal in measure to the number of all buddhas, obtains a body equal in measure to the number of all speech, obtains a body equal in measure to the measure of suchness, obtains a body equal in measure to the measure of the Dharma realm, obtains a body equal in measure to the measure of the realm of space, obtains a body equal in measure to the measure of the unobstructed realm, obtains a body equal in measure to the number of all vows, obtains a body equal in measure to the number of all practices, and obtains a body equal in measure to the measure of the realm of quiescent nirvāṇa.
The Purity of the Three Wheels: As the Body Is, So Are Speech and Mind
“Sons of the Buddha! Just as with the body he obtains, so too are the Tathāgata’s speech and his mind; and in just this way he obtains measureless, countless pure three wheels such as these (the three, body, speech, and mind, all equal in measure to everything, and neither defiled nor obstructed).
Within the Buddha’s Body He Universally Sees Sentient Beings Accomplishing Right Awakening: All of One Nature, Namely, Naturelessness
“Sons of the Buddha! When the Tathāgata accomplishes right awakening, within his own body he universally sees all sentient beings also accomplishing right awakening, and so on until he universally sees all sentient beings entering nirvāṇa — and all of this is of one and the same nature, namely: naturelessness. Which natures are absent? Namely: there is no nature of characteristic, no nature of exhaustion, no nature of arising, no nature of ceasing, no nature of self, no nature of non-self, no nature of a sentient being, no nature of a non-sentient-being, no nature of awakening, no nature of the Dharma realm, no nature of space, and so on until there is not even this nature of ‘accomplishing right awakening’. Just because he knows that all dharmas are without own-nature, he obtains omniscience; and the mind of great compassion continues on unbroken, rescuing and delivering sentient beings.
The Simile of Space: Forming and Ruin Neither Increase Nor Decrease It; Accomplishing Right Awakening or Not Accomplishing It Neither Increases Nor Decreases It
“Sons of the Buddha! It is like space: all worlds may form or be ruined, and space is ever without increase and without decrease. Why is this? Because space is from the first unarisen. The awakening of the buddhas is like this too: whether right awakening is accomplished or is not accomplished, there is likewise neither increase nor decrease. Why is this? Because awakening has no characteristic and no non-characteristic, and is neither one nor manifold.
The Simile of Conjured Minds and Conjured Buddhas: Question, Answer, and Confirmation
“Sons of the Buddha! Suppose a person were able to conjure up minds as many as the sands of the Gaṅgā, and each single one of those minds in turn conjured up buddhas as many as the sands of the Gaṅgā, and these conjured buddhas had no color, no shape, and no characteristic, and suppose it went on like this for kalpas as many as the sands of the Gaṅgā without rest. Son of the Buddha! What do you think? Those tathāgatas conjured by that person’s conjured minds — how many are there in all?”
The bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising said: “As I understand the meaning of what you, sir (Samantabhadra), have said: the conjured and the unconjured are from the first equal and without difference; how then can you still ask ‘how many are there in all’?”
The bodhisattva Samantabhadra said: “Excellent, excellent! Son of the Buddha! It is just as you have said. Suppose all sentient beings were in a single thought to accomplish right awakening entirely: this is equal to and no different from their not accomplishing right awakening. Why is this? Because awakening has no characteristic; and since it has no characteristic, there is neither increase nor decrease.
Entering the Samādhi of the Wisdom of Good Awakening by the Skillful Means of the Single Characteristic
“Sons of the Buddha! The bodhisattva-mahāsattva should know it thus: the accomplishing of equal and right awakening and awakening itself are of one and the same characteristic, and this one characteristic is the absence of characteristic. When the Tathāgata accomplishes right awakening, he takes the ‘single characteristic’ as his skillful means and enters the samādhi of the wisdom of good awakening; and having entered it, within this one vast body of the accomplishing of right awakening he manifests bodies equal in number to all sentient beings, and they abide within that body. As it is with this one vast body of the accomplishing of right awakening, so are all the vast bodies of the accomplishing of right awakening likewise.
The Measureless Gates of Accomplishing Right Awakening: The Tathāgata’s Body Is a Measureless Realm
“Sons of the Buddha! The Tathāgata has measureless gates of accomplishing right awakening such as these, and therefore one should know that the bodies the Tathāgata manifests are without number; and just because they are measureless, it is said that the Tathāgata’s body is a measureless realm, equal to the realm of sentient beings.
Within a Single Pore There Are Buddha-Bodies Equal in Number to Sentient Beings
“Sons of the Buddha! The bodhisattva-mahāsattva should know that within a single pore of the Tathāgata’s body there are buddha-bodies equal in number to all sentient beings. Why is this? Because the body of the Tathāgata’s accomplishing of right awakening is ultimately without arising or ceasing. As this one pore fills the whole Dharma realm, so are all the pores likewise; one should know that there is not the least place standing empty and without a buddha-body. Why is this? Because when the Tathāgata accomplishes right awakening there is no place he does not reach; it is only in accordance with what sentient beings are able to receive and with the measure of their strength that, upon the lion seat beneath the tree of awakening at the place of the Way, he accomplishes equal and right awakening in bodies of every kind (his manifesting of the attaining of the Way is a manifestation according to capacity; it is not that the Buddha’s body is only there).
In One’s Own Mind, Thought After Thought, a Buddha Is Ever Accomplishing Right Awakening
“Sons of the Buddha! The bodhisattva-mahāsattva should know that in his own mind, in thought after thought, there is ever a buddha accomplishing right awakening. Why is this? Because the buddhas, the tathāgatas, do not accomplish right awakening apart from this very mind. As it is with one’s own mind, so are the minds of all sentient beings likewise: in every one of them there is a tathāgata accomplishing equal and right awakening, vast and all-pervading, present everywhere, neither apart nor cut off, and without a time of rest — and this is to enter the inconceivable gate of skillful means.
Conclusion
“Sons of the Buddha! The bodhisattva-mahāsattva should know the Tathāgata’s accomplishing of right awakening in this way.”
The Verses in Repetition (Six Verses)
At that time the bodhisattva-mahāsattva Samantabhadra, wishing to set forth this meaning once again, spoke these verses:
(1) Setting in verse the general statement of substance and characteristic — “Right awakening knows all dharmas: nondual, apart from the two, and all alike equal; its own nature is pure as space; self and non-self it does not discriminate.
(2) Setting in verse the ocean-seal’s manifesting of capacities — “Just as the great ocean seals and makes appear the bodies of sentient beings, and it is for this that it is called the great ocean; so awakening too universally seals and makes appear all the workings of the mind, and it is for this that it is named right awakening.
(3) Setting in verse the substance free of waning and waxing — “It is as though the world has its forming and its ruin while space neither increases nor decreases; all the buddhas appear within the world, and awakening is of one characteristic and ever without characteristic.
(4) Setting in verse the characteristic free of increase and decrease — “As when a person with a conjured mind conjures up a buddha, and the conjured and the unconjured are of no different nature; so when all sentient beings accomplish awakening, the accomplishing and the not accomplishing are likewise without increase or decrease.
(5) Setting in verse the function that embraces motion and stillness — “A buddha has a samādhi named Good Awakening; beneath the tree of awakening he enters this concentration, and sends forth measureless lights equal in number to sentient beings, awakening the whole host of beings as a lotus flower opens.
(6) Setting in verse the body’s manifesting of the measureless — “As with the kalpas, the lands, and the sentient beings of the three times, together with all the thoughts of their minds and their faculties and desires, so too are bodies equal in number to these all made to appear; and therefore right awakening is named the measureless.”
為什麼問的是『怎麼知道』，不是『佛怎麼成佛』
前面幾義依次講如來出現的相、身、語、意、境界、行，到這裡忽然落到一件最具體的事：佛之成佛。可經文的問法仍舊拐了一道彎——「諸菩薩摩訶薩應云何知如來、應、正等覺成正覺？」問的不是佛如何成佛，而是菩薩該用什麼樣的知去知這件事。
這一問若讀漏，整段就會讀成一篇佛陀傳記；讀住了，才知道全段講的是一種認知的轉向。澄觀判本義為「出現菩提圓行之果」，說前面既然講對緣造修之行，必定要有這個果來收；並判長行為徵起、釋相、總結三分。法藏標本義之科名作「性起菩提」——一字之差已透消息：這果不是新造出來的，是本有之性起現出來的。所以問『怎麼知』，正因為此事不在他處，只在你怎麼看。
成正覺是什麼樣子：一串否定裡藏著一個肯定
經文的總標一口氣連下許多否定：於一切義無所觀察，於法平等無所疑惑，無二無相，無行無止，無量無際，遠離二邊，住於中道，出過一切文字言說。初讀最容易生一個誤會——以為佛成佛是進入一片什麼都不知道的空白。經文隨即自己堵住這個誤會：他「知一切眾生心念所行、根性欲樂、煩惱染習」，而且「於一念中悉知三世一切諸法」。
所以「無所觀察」不是不知，是不用能觀所觀那一套去知。澄觀釋此句說得極準：「一切義者，真俗境也。……觀極於無觀」——觀到極處就不再有一個站在對面去觀的姿態，卻並非一無所了。他又特意指出晉譯本此句作「解一切義」，說兩本合看，義理才圓妙：一本從「無觀」說，一本從「解」說，一體兩面。法藏於此開十門釋這一串，說「覺解為性」「斷障為性」「證理為性」，一路數到「中道為性」。落到讀者身上，這一段是給修行人的一把尺：判斷自己有沒有在「知」上進步，不看知道了多少，看還在不在用對立的姿態去知。
大海為什麼叫大海：普印萬像而無所現
第一個譬喻來得很快。大海之所以叫大海，是因為它能普遍印現四天下一切眾生的色身形像；諸佛菩提也如此，普現一切眾生的心念根性樂欲——然後經文加了關鍵的四個字：「而無所現」。
矛盾嗎？澄觀把「無所現」拆成三義來解：一是海無心去現，二是所現之像本空，三是水與像沒有兩個體、不可分異。三義合起來就是：現而無現者，正因為能現的和所現的原不是兩物。要防的誤讀有兩種：一種以為佛像鏡子一樣被動照，一種以為佛主動去揣摩眾生。都不是——是自體顯現，所以才叫「覺」。澄觀在此引《起信論》「離於見想，無所不遍」以成之。後世華嚴宗所說的海印三昧，其經據之一便在這裡。學人可從自身驗：越是刻意去「照見」別人，越照不準；心一坦然無事，反而什麼都映得清清楚楚。
說不出來，卻不是不能說
緊接著經文說得更絕：諸佛菩提「一切文字所不能宣，一切音聲所不能及，一切言語所不能說」。這裡最容易生的病，是把它讀成禁言令，於是連該講的也不講了。可經文自己補了下半句：「但隨所應方便開示。」
前半是說菩提之體不落言詮，後半是說開示照樣要做，只是換了身分——言語不再是盛裝菩提的容器，而是隨機而設的方便。澄觀判此門為「性相甚深」，理由是「性離言故、理圓言偏故」：不是文字太少不夠用，是文字這種東西天生偏、而理天生圓。這一節落到讀者身上是一句提醒：讀這一品若讀出『所以什麼都不必說』，方向就錯了；該讀出的是——說法時知道自己說的是筏，不是岸。
十三種等量身：佛身的量怎麼量
經文接著列出如來成正覺時所得之身：與一切眾生等量、與一切法等量、與一切剎等量、與一切三世等量、與一切佛等量、與一切語言等量、與真如等量、與法界等量、與虛空界等量、與無礙界等量、與一切願等量、與一切行等量、與寂滅涅槃界等量——十三身，末後結云「無量」。
「等量」二字要看清。澄觀釋「量」是所等之分量，「等」是能等之三輪；並說等有兩義：一等彼事理之量，二等彼事理之體。他再進一層點破所以能等的理由：「彼諸理事即我所證，能所冥合，彼尚即我，等之何難。」不是佛把身脹大到與法界一樣大，是能所本已冥合，所以自然等同。澄觀又判此十三身之次第：前六等事、次三等理、次一等事理事事無礙、後三等因果。經文隨後補一句最要緊的：所得之身如此，「言語及心亦復如是」——身、語、心三輪同等清淨。這是把前面幾義所講的如來身、語、意，一併收進成正覺這一果裡。
佛成佛時，看見一切眾生也成佛
到這裡經文說出全段最驚人的一句：如來成正覺時，「於其身中普見一切眾生成正覺」，乃至普見一切眾生入涅槃，皆同一性——所謂無性。接著開列十二句無性：無相性、無盡性、無生性、無滅性、無我性、無非我性、無眾生性、無非眾生性、無菩提性、無法界性、無虛空性，乃至也沒有一個「成正覺性」。
這一段是本義最險之處，澄觀自己就先設了問：這個「成」是理成還是事成？若是事成，何以說同一性？若是理成，何以說成正覺、入涅槃？他不給廉價的答案，只標明：「此是華嚴大節圓宗之義，不對諸宗難以取解。」隨後歷敘人天、小乘、大乘諸宗看眾生的不同眼光，末了標本宗之說：「若依此宗，舊來成竟亦涅槃竟」
那眼前明明還有眾生沒成佛，怎麼講？澄觀答得極老實：「若就眾生位看者，尚不見唯心即空，安見圓教中事？」他打了個比方：像迷路的人把東當成西，並不是東真的變了。若把情執一頓破除，法界圓現，本來無不已成，如同那人一悟，原來所站的「西」處全是東。那諸佛何必再化眾生？他說：正因為眾生不如是知，所以須化；如是而化者，是究竟之化，無有不化之時。他另設一喻：眾生是像上之模——把模去掉，自己這尊佛就現出來，也就看見他人之成。澄觀又把十二句攝為六對（能相所相、生滅、我非我、緣非緣、能所證、合不合），並於段末結出經文的落點：正因物物無性，所以成就一切種智；證此同體而起大悲，一得永常，故名「相續」。讀者在此要接住的，是這一句而非那些玄理：知一切法無性，不是知了就沒事了，是知了就止不住地要救人。
虛空不因世界成壞而增減
第二個譬喻收得很簡：虛空之中一切世界或成或壞，虛空常無增減——因為虛空本來無生。諸佛菩提也是這樣，成正覺、不成正覺都不增不減，因為「菩提無相、無非相，無一、無種種」。
澄觀判此門為「體離虧盈」，一句話釋透：「虛空無生，故體無增減。菩提無相，成不寧殊。」要排的誤解是：這不是說成佛沒有意義。世界成壞對世界中人是天大的事，只是虛空不因此多一分少一分。同樣，成佛對眾生是天大的事，只是菩提本身不因誰成了而增。這一節真正的用處在於卸掉修行裡最隱微的一種計較——把成就當成一件可以累積、可以比較的存貨。菩提若可增減，它就成了一個東西；它不是東西，所以動不了。
化心化佛：一場問答問出了本義的骨
接著經文設了一問：假使有人能化作恒河沙那麼多的心，每一個心又化作恒河沙那麼多的佛，都無色無形無相，這樣盡恒河沙劫不停——那麼他所化的如來，究竟有多少？
回答的不是普賢。此處是全品長行唯一的一次他人插言：如來性起妙德菩薩答道，照他對普賢所說之義的理解，「化與不化等無有別」，既然如此，還問「凡有幾何」做什麼？普賢當即印可「善哉善哉」，並替他把話推到底：設使一切眾生於一念中悉成正覺，與不成正覺等無有異——何以故？菩提無相故；若無有相，則無增無減。
澄觀判此門為「相無增減」，並釋喻之對應：化多心喻修多因，化成多佛喻證多果，化現無形則喻成與不成本無差異。讀這一段要防兩種偏：一種聽成『反正都一樣，修不修無所謂』；一種聽成『這是玄談，跟我無關』。答者的立足點其實很硬——他不是說眾生成佛與否無關緊要，是說「幾何」這個問法本身錯了：凡能問多少的，必是有相之物；菩提無相，所以數目這把尺伸不進來。而對修行人真正的用處是：不要用『我修到第幾階』去丈量道；那把尺量得出化佛的數目，量不出菩提。
善覺智三昧：以一相為方便
一相無相既明，經文轉入用：如來成正覺時，「以一相方便入善覺智三昧」；入定之後，在這一個成正覺的廣大身中，現出與一切眾生數量相等的身，安住於身中；而一身如此，一切成正覺廣大身也都如此。所以如來有無量成正覺門，所現之身無有量，說如來身為無量界、等眾生界。
這裡有一個容易滑過去的關節：三昧的名字叫「善覺」。澄觀釋得好——「覺不滯寂，故名善覺」：能入定而不黏在定裡，才配一個「善」字；又說「覺彼一相，故用為方便」，正因為所覺是一相，所以拿一相當方便。他再推一步：「既以一相為方便，則物皆一相，故一則現多。」一與多的關係在此顯出：不是把一掰成多，是既然萬物同此一相，隨舉一處便現一切。澄觀末了說，定門如此，悲智總持等門也如此，所以說「無量界」——是謂高而無上、廣不可極。
一毛孔中有眾生數等諸佛身
用既無量，經文便落到最不可思議的一句：如來身的一個毛孔中，有一切眾生數量相等的諸佛之身。為什麼？「如來成正覺身究竟無生滅故。」一毛孔遍法界，一切毛孔也如此，所以沒有絲毫一處是空著而無佛身的——因為如來成正覺無處不至。
澄觀特別提醒此段與前段的分際：前面講的是異類相入（現眾生數等身），這裡講的是同類相望（毛孔中唯現佛身）；前面是住體遍應，這裡是如理而含、亦如理而遍。他又代讀者設疑：身契無生，可以說含法界；虛空無所謂契不契，怎麼也含？答云：無處不至則無非佛身。至於為何還要在道場菩提樹下成道，他答得平實：「隨機所能受耳」——並順勢一提：坐菩提樹下多身頓成尚且叫隨宜，其他處所之成道更談不上究竟。這一節給讀者的是一種空間感的翻轉：不是佛身大到裝下法界，是無生之身本無內外，所以毛孔與法界不分大小。
自己心裡，念念都有佛成正覺
最後一門最近人。經文說：菩薩摩訶薩應知自心念念常有佛成正覺——何以故？「諸佛如來不離此心成正覺故。」如自心，一切眾生心也如此，都有如來成等正覺，廣大周遍，無處不有，不離不斷，無有休息。
這句極易被讀成『我心就是佛』的自滿。澄觀先把「不離」釋為二義：一是眾生身心即佛所證之境，二是全即佛之菩提性；隨即下了一句斬釘截鐵的簡別：「此即他果在我之因，非約因人自有佛性，此文正顯佛菩提故。」——說的是佛的果德現在你的心裡，不是說你自帶一顆將來會發芽的種子。法藏於晉譯本釋此處，也正是拿它簡別諸教：小乘宗不辨佛性，三乘宗說眾生位中但有因性，唯一乘宗說眾生身中亦具果法。他還替人問了一句：這會不會只是「發菩提心、緣菩提為境」所以叫不離？他自答：若是這樣，那些尚未發心、不緣菩提的眾生就不該例同了——可經文明說一切眾生心皆如此，可見不是就所緣說，是就心之自體說。末後經文以「不離不斷」雙結，澄觀釋此二字為生佛非異故不離、生佛非一故不斷，並誡讀者：作眾生想不可，作佛想也不可，即與非即都不可，唯當淨其智眼，不取諸情。
結勸：所以應當這樣知
長行以一句收束：「佛子！菩薩摩訶薩應如是知如來成正覺。」澄觀釋此總結說，依此而知，映照前面十門則無幽不盡；離了這樣的知，哪裡還有真菩提。
這一結不是客套。全段從頭到尾沒有教人一套成佛的工序，教的自始至終是一種知的方式：知菩提無相、知生佛不二、知現而無現、知遍在毛端、知念念在自心。所以「應如是知」四字，正是本義的行門所在——這一義的修行，就是把知修正過來。
重頌六偈
長行既畢，普賢重說偈頌，六偈回照前文（澄觀判後一偈通頌第四、五、九、十門）：初偈頌總標之體相（無二離二、自性清淨如虛空、我與非我不分別），二偈頌海印現機（如海印現眾生身，菩提普印諸心行），三偈頌體離虧盈（世界有成敗而虛空不增減，菩提一相恒無相），四偈頌相無增減（化與不化性無異，成與不成無增減），五偈頌用該動寂（佛有三昧名善覺，菩提樹下入此定），六偈頌身現無量（三世劫剎眾生之心念根欲，如是數等身皆現）。
頌中有一句是長行所無的：「放眾生等無量光，開悟群品如蓮敷。」長行講善覺三昧只說現身，頌則補出放光開悟一節，並以蓮華開敷為喻——定不是自受用的靜止，它的果是一片群品之開。澄觀判六偈所頌之門次時說，第三門但顯離言，故頌中略而不頌——連這一略也是有理路的：離言之義，本來就不宜再多說一偈。
承衍
本義之文為後世華嚴宗所直承。宗門觀法之書牒引本段化心化佛之結句「設一切眾生於一念中悉成正覺。與不成正覺亦無有異。」，並承之以「物物無相斯理顯現。生佛兩亡。」——可見此句在宗門中久已是常引之證。法藏於晉譯本逕以「性起菩提」標本義之科，以佛果非新造而是性起，並就自心一段簡出『一乘亦具果法』之判；澄觀則以「舊來成竟亦涅槃竟」立本宗之說，而以「不如是知，所以須化」保住化度之門。二家門數同十而名目配屬不同（澄觀作總明體相、即現萬機、體相甚深、三輪平等、因果交徹、體離虧盈、相無增減、用該動寂、周于法界、普遍諸心；法藏作明體性、顯業用、辨甚深、顯廣大、現因果、離虧盈、無增減、依定起、周法界、遍心中）；菩提種類之開合亦異，法藏更配以四教（三菩提約初教、二與五約終教、一切法就頓教、十種據圓教），澄觀則不出判教配屬而以十為圓。晉譯本重頌十二偈、唐譯本六偈，二疏各依所疏之本作頌科。古有異說，誌錄之，不判。
Why the Question Is ‘How to Know’ and Not ‘How the Buddha Became a Buddha’
The senses before this one spoke in order of the marks of the Tathāgata’s appearance, then his body, his speech, his mind, his realm, and his practice; and here the text drops all at once to the most concrete matter of all: the Buddha’s becoming a buddha. Yet the way the scripture asks about it still takes a turn: “How should the bodhisattva-mahāsattvas know the accomplishing of right awakening of the Tathāgata, the Arhat, the Perfectly Awakened One?” What is asked is not how the Buddha became a buddha, but with what sort of knowing a bodhisattva should know this matter.
If this one question is read past, the whole passage will be read as a biography of the Buddha; if it is held fast, one sees that the whole passage is about a turn in the manner of knowing. Chengguan judges this sense to be “the awakening of the appearance, the fruit of the perfect practice,” saying that since what came before set forth the practice of cultivating in response to conditions, there must be this fruit to gather it up; and he divides the prose into three parts — the raising of the question, the explanation of the characteristics, and the general conclusion. Fazang labels this sense with the outline name “the awakening of nature-arising” — and that one word already lets the secret out: this fruit is not newly made, it is what the nature that one already has arises and manifests. So the question is ‘how to know’ precisely because this matter is nowhere else; it lies only in how you look.
What the Accomplishing of Right Awakening Is Like: A Whole String of Negations With an Affirmation Hidden Inside
The general statement in the scripture pours out one negation after another: toward every meaning there is no observing; toward all dharmas there is one equality and no doubt; nondual and without characteristic; without moving and without halting; measureless and without bound; leaving far behind the two extremes and abiding in the Middle Way; passing beyond all letters and speech. On first reading it is very easy to fall into a misunderstanding — to suppose that the Buddha’s becoming a buddha is an entering into some blank in which nothing at all is known. The scripture at once blocks that misunderstanding itself: he “knows the thoughts and the deeds in the minds of all sentient beings, their faculties and desires, their afflictions and the habit-energies perfumed into them,” and moreover “in a single thought knows completely all the dharmas of the three times.”
So “no observing” is not a failure to know; it is a knowing that does not use that whole apparatus of an observer set over against something observed. Chengguan glosses this line with great exactness: “‘every meaning’ means the objects both real and conventional. … Observing carried to its limit becomes non-observing” — observing carried to its limit no longer has the posture of standing opposite something in order to observe it, and yet it is not that nothing is understood. He points out, further, that in the Jin translation this line reads “understands every meaning,” and says that only when the two witnesses are read together does the sense come out full and subtle: the one speaks from “non-observing,” the other from “understanding,” two faces of a single thing. Fazang here opens ten gates to explain this string, saying “awakened understanding is its nature,” “the cutting off of the hindrances is its nature,” “the realizing of principle is its nature,” and so on down to “the Middle Way is its nature.” Brought home to the reader, this passage is a measuring rod handed to a practitioner: to judge whether one has made progress in “knowing,” do not look at how much one has come to know; look at whether one is still using the posture of opposition in order to know.
Why the Great Ocean Is Called the Great Ocean: It Seals All Images Universally and Yet Nothing Is Manifested
The first simile arrives very quickly. The great ocean is called the great ocean because it can universally seal and make appear the bodily forms and images of all the sentient beings within the four continents; and the awakening of the buddhas is so as well, universally manifesting the thoughts, faculties, and desires of all sentient beings — and then the scripture adds the crucial four words: “and yet there is nothing manifested.”
A contradiction? Chengguan takes “nothing manifested” apart into three senses: first, the ocean has no mind that manifests, and so it is like the ocean; second, what is manifested is empty, and so it is like the images; third, there is no separate substance, and so it is as water and image cannot be pulled apart into two. Put together, the three come to this: what manifests without manifesting does so precisely because what can manifest and what is manifested were never two things. Two misreadings are to be guarded against: one supposes that the Buddha reflects passively, like a mirror; the other supposes that the Buddha actively works out what sentient beings are thinking. Neither is it — it is the self-substance revealing itself, and that is why it is called “awakening.” Chengguan here cites the Awakening of Faith, “apart from seeing and conceiving, there is nowhere it does not pervade,” to establish it. What the later Huayan school calls the ocean-seal samādhi has one of its scriptural grounds just here. A student can test it against himself: the harder one tries deliberately to “see through” another person, the less accurately one sees; let the mind be at ease and unoccupied, and on the contrary everything is mirrored with perfect clarity.
It Cannot Be Said, and Yet It Is Not That It Cannot Be Spoken
Immediately after, the scripture says something even more absolute: of the awakening of the buddhas, “no letters are able to proclaim it, no sounds are able to reach it, no words are able to tell of it.” The disease most easily contracted here is to read this as a prohibition of speech, and thereupon to leave unsaid even what ought to be said. But the scripture supplies its own second half: “it is only in accordance with what suits them that it is revealed by skillful means.”
The first half says that the substance of awakening does not fall within the reach of words; the second says that revealing is to be done just the same, only that its standing has changed — words are no longer a vessel holding awakening, but a skillful means set up according to capacity. Chengguan judges this gate to be “the profundity of nature and characteristic,” on the ground that “the nature is apart from speech, and principle is round while speech is partial”: it is not that there are too few words to go around, but that words are by their very nature partial and principle is by its nature round. Brought home to the reader, this section is a reminder: if one reads this chapter and comes away with ‘so nothing at all need be said’, the direction is wrong; what should be come away with is this — when one expounds the Dharma, one knows that what one speaks is the raft and not the shore.
The Thirteen Bodies Equal in Measure: How the Measure of the Buddha’s Body Is Measured
The scripture next lists the bodies obtained when the Tathāgata accomplishes right awakening: equal in measure to all sentient beings, to all dharmas, to all lands, to all the three times, to all buddhas, to all speech, to suchness, to the Dharma realm, to the realm of space, to the unobstructed realm, to all vows, to all practices, and to the realm of quiescent nirvāṇa — thirteen bodies, concluded at the end with the word “measureless.”
The two words “equal in measure” must be seen clearly. Chengguan glosses “measure” as the quantity of that to which they are equal, and “equal” as the three wheels which do the equalling; and he says that equalling has two senses: first, equalling the quantity of those principles and phenomena; second, equalling the substance of those principles and phenomena. He then goes a step deeper and lays bare the reason such equalling is possible: “those principles and phenomena are the very things I have realized; knower and known merge, and they are already myself — what difficulty is there in being equal to them?” It is not that the Buddha swells his body until it is as large as the Dharma realm; it is that knower and known were already merged, and so equality follows of itself. Chengguan further judges the order of these thirteen bodies: the first six are equal to phenomena, the next three to principle, the next one to the non-obstruction of principle and phenomena and of phenomena among themselves, and the last three to cause and fruit. The scripture then adds one line of the greatest importance: as with the body obtained, so “his speech and his mind are likewise” — the three wheels of body, speech, and mind are equally pure. This gathers the Tathāgata’s body, speech, and mind, set forth in the senses before, into this one fruit, the accomplishing of right awakening.
When the Buddha Becomes a Buddha, He Sees All Sentient Beings Becoming Buddhas Too
Here the scripture utters the most startling line of the whole passage: when the Tathāgata accomplishes right awakening, “within his own body he universally sees all sentient beings accomplishing right awakening,” and so on until he universally sees all sentient beings entering nirvāṇa — and all of one and the same nature, which is to say, naturelessness. Then it lists twelve clauses of naturelessness: no nature of characteristic, no nature of exhaustion, no nature of arising, no nature of ceasing, no nature of self, no nature of non-self, no nature of a sentient being, no nature of a non-sentient-being, no nature of awakening, no nature of the Dharma realm, no nature of space, and so on until there is not even a “nature of accomplishing right awakening.”
This passage is the most perilous place in this sense, and Chengguan himself sets the question first: is this “accomplishing” an accomplishing in principle or an accomplishing in fact? If it is in fact, why is it explained as being of one and the same nature? If it is in principle, why does it say accomplishing right awakening, and entering nirvāṇa? He gives no cheap answer; he only marks it out: “This is the great articulation of Huayan, the sense of the perfect school; it is hard to grasp if one does not set it against the other schools.” He then goes through in turn how the schools of men and gods, of the Lesser Vehicle, and of the Great Vehicle look at sentient beings, and at the end sets out the view of his own school: “If one follows this school, they have long since been accomplished, and have long since entered nirvāṇa.”
Then how is one to speak of the sentient beings plainly before us who have not yet become buddhas? Chengguan answers with great honesty: “If one looks from the standpoint of the position of sentient beings, one does not even see that they are mind-only and empty; how should one see the matters within the perfect teaching?” He offers an image: like a man who has lost his way and takes east for west — it is not that east has really changed. Let the graspings of feeling be broken through all at once, and the Dharma realm manifests in its roundness, and from the first there is nothing not already accomplished, as when that man wakes up and the very place he called “west” is entirely east. Then why do the buddhas still teach and transform sentient beings? He says: precisely because sentient beings do not know it thus, transforming is required; and one who transforms in this way transforms ultimately, and there is no time when he is not transforming. He sets up another simile: sentient beings are the mold upon the image — take the mold away, and this buddha of one’s own appears, and with that one sees the accomplishing of others as well. Chengguan also gathers the twelve clauses into six pairs (the characterized and the characterizing, arising and ceasing, self and non-self, condition and non-condition, the realizer and the realized, the joined and the unjoined), and at the end of the section draws out where the scripture comes to rest: just because thing after thing is without nature, the knowledge of all modes is accomplished; and realizing this shared substance one gives rise to great compassion, and once gained it is forever constant, and so it is called “continuing unbroken.” What the reader must catch here is that line, and not the abstruse principles: to know that all dharmas are without nature is not to know it and then have done with it; it is to know it and thereupon be unable to stop wanting to rescue people.
Space Is Not Increased or Decreased by the Forming and Ruin of Worlds
The second simile is gathered up very briefly: within space all worlds may form or be ruined, and space is ever without increase or decrease — because space is from the first unarisen. The awakening of the buddhas is so as well: accomplishing right awakening and not accomplishing it neither increase nor decrease it, because “awakening has no characteristic and no non-characteristic, is not one and is not manifold.”
Chengguan judges this gate to be “the substance free of waning and waxing,” and glosses it through in a single line: “Space is unarisen, and so the substance is without increase or decrease. Awakening is without characteristic, so how should accomplishing and not accomplishing differ?” The misunderstanding to be cleared away is this: it is not being said that becoming a buddha is of no significance. The forming and ruin of a world is a matter of the greatest moment to the people within that world; it is only that space is not made one part more or one part less by it. Just so, becoming a buddha is a matter of the greatest moment for a sentient being; it is only that awakening itself is not increased because someone has accomplished it. The real use of this section is that it strips away the subtlest sort of calculation within practice — the treating of attainment as a stock that can be accumulated and compared. If awakening could increase or decrease, it would be a thing; it is not a thing, and so it cannot be moved.
Conjured Minds and Conjured Buddhas: One Exchange That Draws Out the Bone of This Sense
Next the scripture sets a question: suppose someone were able to conjure up minds as many as the sands of the Gaṅgā, and each of those minds in turn conjured up buddhas as many as the sands of the Gaṅgā, all without color, shape, or characteristic, and this went on for kalpas as many as the sands of the Gaṅgā without stopping — then the tathāgatas he conjured, how many would there be in all?
The one who answers is not Samantabhadra. This is the one and only place in the whole chapter’s prose where another person breaks in: the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising answers that, as he understands the meaning of what Samantabhadra has said, “the conjured and the unconjured are equal and without difference,” and if that is so, what is the point of still asking “how many are there in all”? Samantabhadra confirms him on the spot with “excellent, excellent,” and pushes the saying to its limit for him: suppose all sentient beings in a single thought were entirely to accomplish right awakening, this is equal to and not different from their not accomplishing right awakening — and why? Because awakening has no characteristic; and if it has no characteristic, then there is neither increase nor decrease.
Chengguan judges this gate to be “the characteristic free of increase and decrease,” and glosses the correspondences of the simile: the conjuring of many minds is a simile for cultivating many causes, the conjuring into being of many buddhas a simile for realizing many fruits, and the conjured appearing without shape a simile for accomplishing and not accomplishing being from the first without difference. Two slants are to be guarded against in reading this passage: one hears it as ‘it is all the same anyway, so it makes no difference whether one practices’; the other hears it as ‘this is abstruse talk and has nothing to do with me’. The answerer’s footing is in fact very hard: he is not saying that whether sentient beings become buddhas is of no importance; he is saying that the very form of the question “how many” is wrong. Whatever can be asked after by quantity must be a thing that has characteristics; awakening has no characteristic, and so this measuring rod of number cannot be pushed in. And the real use of it for a practitioner is this: do not use ‘what stage of practice I have reached’ to measure the Way; that rod can measure the number of conjured buddhas, but it cannot measure awakening.
The Samādhi of the Wisdom of Good Awakening: Taking the Single Characteristic as Skillful Means
The single characteristic being the absence of characteristic having been made clear, the scripture turns to function: when the Tathāgata accomplishes right awakening, “he takes the single characteristic as skillful means and enters the samādhi of the wisdom of good awakening”; and having entered concentration, within this one vast body of the accomplishing of right awakening he manifests bodies equal in number to all sentient beings, abiding within that body; and as this one body is, so are all the vast bodies of the accomplishing of right awakening. And so the Tathāgata has measureless gates of accomplishing right awakening, and the bodies he manifests are without measure, and it is said that the Tathāgata’s body is a measureless realm, equal to the realm of sentient beings.
There is a joint here that is easily slid past: the name of the samādhi is “good awakening.” Chengguan glosses it well — “awakening that does not stall in quiescence, and so it is named good awakening”: only one who can enter concentration without sticking inside concentration deserves the word “good”; and he says further, “because what is awakened to is the single characteristic, the single characteristic is used as skillful means,” for it is precisely because what is awakened to is one characteristic that one characteristic is taken as the means. He pushes it one step further: “since the single characteristic is taken as skillful means, then all things are of the single characteristic, and therefore the one manifests the many.” Here the relation of one and many shows itself: it is not that the one is broken into many; it is that since all things share this one characteristic, to raise any one place at random is to manifest all. Chengguan says at the end that as it is with the gate of concentration, so it is with the gates of compassion, wisdom, dhāraṇī, and the rest, and therefore it is called a “measureless realm” — that is to say, so high there is nothing above it, so broad it cannot be exhausted.
Within a Single Pore There Are Buddha-Bodies Equal in Number to Sentient Beings
Function being measureless, the scripture comes down to its most inconceivable line: within a single pore of the Tathāgata’s body there are buddha-bodies equal in number to all sentient beings. Why? “Because the body of the Tathāgata’s accomplishing of right awakening is ultimately without arising or ceasing.” One pore fills the Dharma realm, and so do all the pores, and therefore there is not the least place standing empty and without a buddha-body — because when the Tathāgata accomplishes right awakening there is no place he does not reach.
Chengguan particularly points out how this section is marked off from the one before: what was set forth there was the mutual entering of unlike kinds (the manifesting of bodies equal in number to sentient beings), while what is set forth here is the mutual regard of like kinds (within the pore only buddha-bodies are manifested); there it was abiding in the substance and responding pervasively, here it is containing in accordance with principle and also pervading in accordance with principle. He also raises a doubt on the reader’s behalf: a body that accords with non-arising may be said to contain the Dharma realm; but space is not a matter of according or not according — how does it contain as well? The answer: since there is no place he does not reach, there is nothing that is not the Buddha’s body. As for why he must still attain the Way beneath the tree of awakening at the place of the Way, his answer is plain: “only according to what capacities are able to receive” — and he takes the occasion to add that if even the sudden accomplishing of many bodies while seated beneath the tree of awakening is called an accommodation, then the attainings of the Way at other places are still further from the ultimate. What this section gives the reader is an overturning of the sense of space: it is not that the Buddha’s body is large enough to hold the Dharma realm; it is that a body without arising has from the first no inside or outside, and so pore and Dharma realm are not divided into large and small.
Within Your Own Mind, in Thought After Thought, There Is a Buddha Accomplishing Right Awakening
The last gate is the nearest to a person. The scripture says: the bodhisattva-mahāsattva should know that in his own mind, thought after thought, there is ever a buddha accomplishing right awakening — and why? “Because the buddhas, the tathāgatas, do not accomplish right awakening apart from this mind.” As with one’s own mind, so with the minds of all sentient beings: in all of them there is a tathāgata accomplishing equal and right awakening, vast and all-pervading, present everywhere, neither apart nor cut off, and without a time of rest.
This line is very easily read as the self-satisfied ‘my mind just is the Buddha’. Chengguan first glosses “not apart” in two senses: first, the bodies and minds of sentient beings are the very object the Buddha has realized; second, they are wholly the Buddha’s own nature of awakening. He then lays down a distinction as hard as nails: “This is the other’s fruit within my cause; it is not that the person in the causal stage has a buddha-nature of his own, for this text sets forth precisely the awakening of a buddha.” What is being said is that the fruit-virtue of the Buddha is present in your mind now — not that you carry about a seed of your own that will sprout some day. Fazang, glossing this place in the Jin translation, likewise uses it to distinguish the teachings: the schools of the lesser vehicle do not treat of buddha-nature at all; the schools of the three vehicles say that within the position of a sentient being there is only the nature that is cause; only the school of the one vehicle says that within the bodies of sentient beings the fruit-dharmas too are complete. He also asks a question on another’s behalf: might this be called “not apart” only because one has given rise to the mind of awakening and takes awakening as one’s object? He answers himself: if that were so, then those sentient beings who have not yet given rise to that mind and do not take awakening as an object ought not to be reckoned along with the rest — yet the scripture plainly says that the minds of all sentient beings are thus; whence it is clear that this is not said with respect to the object, but with respect to the very substance of the mind. At the end the scripture ties it off doubly with “neither apart nor cut off,” and Chengguan glosses these two: not apart, because sentient being and buddha are not different; not cut off, because sentient being and buddha are not one. And he admonishes the reader: to think of them as sentient beings will not do, and to think of them as buddhas will not do either; that they are identical will not do, and that they are not identical will not do either; one should only purify the eye of wisdom and take up none of the feelings.
The Concluding Exhortation: Therefore One Should Know in This Way
The prose closes with a single line: “Sons of the Buddha! The bodhisattva-mahāsattva should know the Tathāgata’s accomplishing of right awakening in this way.” Chengguan, glossing this general conclusion, says that knowing according to this and mirroring the ten gates before, nothing hidden remains unexhausted; and that apart from a knowing such as this, where would there be a true awakening?
This conclusion is not a courtesy. From beginning to end the passage has taught no procedure for becoming a buddha; what it has taught throughout is a manner of knowing: to know that awakening has no characteristic, to know that sentient being and buddha are not two, to know that it manifests without manifesting, to know that it is present in the tip of a hair, to know that it is in one’s own mind thought after thought. And so the four words “should know in this way” are just where the gate of practice of this sense lies — the practice of this sense is to correct one’s knowing.
The Six Verses in Repetition
The prose being finished, Samantabhadra speaks the matter again in verse, six verses shining back over what came before (Chengguan judges the last verse to set in verse the fourth, fifth, ninth, and tenth gates together): the first verse sets in verse the substance and characteristic of the general statement (nondual and apart from the two, its own nature pure as space, self and non-self not discriminated); the second sets in verse the ocean-seal’s manifesting of capacities (as the ocean seals and makes appear the bodies of sentient beings, so awakening universally seals all the workings of the mind); the third sets in verse the substance free of waning and waxing (the world has its forming and ruin while space neither increases nor decreases, and awakening is of one characteristic and ever without characteristic); the fourth sets in verse the characteristic free of increase and decrease (the conjured and the unconjured are of no different nature, and accomplishing and not accomplishing are without increase or decrease); the fifth sets in verse the function that embraces motion and stillness (a buddha has a samādhi named Good Awakening, and beneath the tree of awakening he enters this concentration); the sixth sets in verse the body’s manifesting of the measureless (the thoughts and faculties and desires of the kalpas and lands and sentient beings of the three times, and bodies equal in number to these all made to appear).
There is one line in the verses that the prose does not have: “He sends forth measureless lights equal in number to sentient beings, awakening the whole host of beings as a lotus flower opens.” The prose, in speaking of the samādhi of good awakening, spoke only of the manifesting of bodies, while the verse supplies a further section, the sending forth of light and the awakening of beings, and takes the opening of a lotus flower as its simile — concentration is not a stillness enjoyed for oneself; its fruit is a whole host of beings opening. When Chengguan judges which gates the six verses set in verse, he says that the third gate only reveals the being apart from speech, and so it is passed over and not set in verse — and even this passing over has its reasoning: the sense of being apart from speech was never fit to have a further verse said about it.
Lineage
The text of this sense was directly inherited by the later Huayan school. A work on the contemplative method of the house cites the concluding sentence of this passage on conjured minds and conjured buddhas, “Suppose all sentient beings in a single thought entirely accomplish right awakening; this is no different from their not accomplishing right awakening,” and carries it on with “thing after thing being without characteristic, this principle manifests; sentient being and buddha are both forgotten” — from which one may see that this sentence had long been a standing proof-text within the house. Fazang, on the Jin translation, labels the outline of this sense straightforwardly as “the awakening of nature-arising,” holding that the fruit of buddhahood is not newly made but nature-arisen, and from the passage on one’s own mind draws out the judgment that ‘the one vehicle has the fruit-dharmas too’; Chengguan, for his part, establishes his school’s position with “they have long since been accomplished and have long since entered nirvāṇa,” while preserving the gate of transforming beings with “because they do not know it thus, transforming is required.” The two houses have the same number of gates, ten, but differ in the names and the assignments (Chengguan gives: the general setting forth of substance and characteristic, the manifesting of the myriad capacities, the profundity of substance and characteristic, the equality of the three wheels, the mutual interpenetration of cause and fruit, the substance free of waning and waxing, the characteristic free of increase and decrease, the function that embraces motion and stillness, the pervading of the Dharma realm, the universal pervading of all minds; Fazang gives: clarifying the substance, revealing the function, discerning the profundity, revealing the vastness, manifesting cause and fruit, being free of waning and waxing, being without increase or decrease, arising in dependence on concentration, pervading the Dharma realm, pervading within all minds). The opening and closing of the kinds of awakening also differ, and Fazang further assigns them to the four teachings (the three awakenings with respect to the initial teaching, the two and the five with respect to the final teaching, all dharmas with respect to the sudden teaching, and the ten with respect to the perfect teaching), while Chengguan gives no assignment to the doctrinal classifications and takes the ten as the perfect. The Jin translation has twelve verses in repetition and the Tang translation six, and the two commentaries each outline the verses according to the witness each was commenting upon. There are divergent explanations of old; they are recorded, and no adjudication is made.
考據Apparatus
第七義『成正覺』＝普賢答「諸菩薩摩訶薩應云何知如來、應、正等覺成正覺」〔T10n0279 0274c28〕。先總標菩提之體相（澄觀開為十義；此舉其八：無所觀察·法平等·無二無相·無行無止·無量無際·離二邊住中道·出過文字言說·一念悉知三世），次設海印喻，次明離言，次列十三身等量，次明佛身中普見眾生成正覺入涅槃皆同無性（十二無性句），次設虛空成壞不增減喻，次設化心化佛喻並如來性起妙德菩薩之答與普賢之印可，次明善覺智三昧一相方便，次明一毛孔含一切眾生數等諸佛身，末明自心念念常有佛成正覺而總結。澄觀判本義「文中三，謂徵起、釋相、總結」〔T35n1735 0881c03〕，釋相開十門；法藏判為「第七明性起菩提」，亦開十門而名目與澄觀異。化心化佛段之「設一切眾生，於一念中悉成正覺，與不成正覺等無有異」〔T10n0279 0275b07〕，為華嚴宗常引之句，《華嚴法界玄鏡》牒之。
一、科判定位
| 科判系統 | 此義之位 |
|---|---|
| 底本 T279 三十九品 | 品三十七 如來出現品（第七會 重會普光明殿）·第七義 成正覺〔T10n0279 0274c28〕起–〔0275c14〕前訖 |
| 澄觀《華嚴經疏》 | 第七出現菩提〔T35n1735 0881c01〕起–〔0883c04〕前訖；長行三分＝徵起·釋相·總結，釋相開十門，末辨偈頌六偈 |
| 澄觀《隨疏演義鈔》 | 本範圍內未見獨立標題科起（鈔隨疏逐句注·未逐句配對）〔查無〕 |
| 法藏《探玄記》（六十華嚴〈寶王如來性起品〉疏） | 第七明性起菩提〔T35n1733 0412c02〕起–〔0414c02〕前訖；先五門總辨（釋名·體性·種類·業用·釋文），釋文開十門 |
| 李通玄《新華嚴經論》 | 本義專屬起訖科段未見（全書「如來出現品」命中皆他章引證散句）〔查無〕 |
來意——澄觀繫本義於前之對緣造修，明修因必有果覺：
「第七出現菩提圓行之果，故對緣造修必有成正覺。故文中三，謂徵起、釋相、總結。」〔T35n1735 0881c01〕
法藏繫之同揆，而標名作「性起菩提」：
「第七明性起菩提。前既對緣造作，必有示現菩提，故次明也。」〔T35n1733 0412c02〕
五門總辨（二疏同軌）——澄觀「徵言正覺，略顯五門：一釋名。」〔T35n1735 0881c03〕法藏「於中略作五門：一釋名，菩提此云覺，謂大智開悟，故以為名。舊云道者，非也。」〔T35n1733 0412c03〕；體性一門二疏同引《攝論》：
〔T35n1735 0881c07〕「二明體性。《攝論》云「二智二斷為菩提體。」〔T35n1735 0881c07〕《智論》云「菩提菩提斷俱名為菩提。」〔T35n1735 0881c08〕若依此經，通一切法，如文具之。」
釋相十門（澄觀）——
「五者辨相。即當釋文，略辨十門：一總明體相、二即現萬機、三體相甚深、四三輪平等、五因果交徹、六體離虧盈、七相無增減、八用該動寂、九周于法界、十普遍諸心。」〔T35n1735 0881c24〕
十門與經文之配屬，澄觀自明其非順次：
「十門之中，亦可當門別釋，今且以初為總、餘九為別。別雖九門而釋十義：初釋第一；二釋第十，謂舉初該後；三從第二次第解釋；第十一門釋八九二義，至文當知。」〔T35n1735 0881c28〕
釋文十門（法藏）——
「五釋文者，就長行內辨釋中釋菩提義，略有十門：一明體性、二顯業用、三辨甚深、四顯廣大、五現因果、六離虧盈、七無增減、八依定起、九周法界、十遍心中。」〔T35n1733 0412c20〕
總結分——澄觀：「第三總結，即最後佛子。今依此知，映前十門無幽不盡，離此何有真菩提耶？」〔T35n1735 0883b28〕
二、術語
| 漢 | 所徵 | 精義 |
|---|---|---|
| 成正覺 | 本義「菩薩摩訶薩應知如來成正覺」〔T10n0279 0274c29〕〔T10n0279 0274c〕 | 澄觀簡「菩提」與「成」二名：「又單語菩提，但是所覺之道。今云成者，即理智契合之名。」〔T35n1735 0881c05〕；法藏：「菩提此云覺，謂大智開悟，故以為名。舊云道者，非也。」〔T35n1733 0412c04〕 |
| 於一切義無所觀察 | 本義總標首句〔T10n0279 0275a〕 | 澄觀：「一寂照為菩提體，故云於一切義無所觀察。一切義者，真俗境也。」〔T35n1735 0882a04〕 |
| 諸佛菩提（海印） | 本義「普現一切眾生心念、根性樂欲而無所現，是故說名諸佛菩提」〔T10n0279 0275a08〕〔T10n0279 0275a〕 | 澄觀：「第二「知一切眾生」下印現萬機，即海印三昧。」〔T35n1735 0882a29〕 |
| 三輪 | 本義「如所得身，言語及心亦復如是，得如是等無量無數清淨三輪」〔T10n0279 0275a18〕〔T10n0279 0275a〕 | 身·語·心三；澄觀：「皆言等者，即能等之三輪。」〔T35n1735 0882b16〕 |
| 無性 | 本義「皆同一性，所謂：無性」〔T10n0279 0275a21〕〔T10n0279 0275a〕 | 澄觀：「同一無性，故得現成。妄性本虛，生元是佛，真性叵得，非今始成，故皆成也。」〔T35n1735 0882c22〕 |
| 大悲相續 | 本義「知一切法皆無性故，得一切智，大悲相續，救度眾生」〔T10n0279 0275a25〕〔T10n0279 0275a〕 | 澄觀：「物物無性，故成種智。證斯同體而起大悲，一得永常，故云相續。」〔T35n1735 0883a10〕 |
| 化心 | 本義「假使有人能化作恒河沙等心，一一心復化作恒河沙等佛」〔T10n0279 0275b01〕〔T10n0279 0275b〕 | 澄觀：「化多心者，喻修多因。化成多佛，喻證多果。」〔T35n1735 0883a17〕 |
| 一相方便 | 本義「以一相方便入善覺智三昧」〔T10n0279 0275b11〕〔T10n0279 0275b〕 | 澄觀：「覺彼一相，故用為方便」〔T35n1735 0883a21〕；「既以一相為方便，則物皆一相，故一則現多。」〔T35n1735 0883a22〕 |
| 善覺智三昧 | 本義「入善覺智三昧」〔T10n0279 0275b11〕〔T10n0279 0275b〕；頌「佛有三昧名善覺」〔T10n0279 0275c10〕〔T10n0279 0275c〕 | 澄觀：「初舉所依三昧。覺不滯寂，故名善覺，覺彼一相，故用為方便。」〔T35n1735 0883a20〕；60 本作「正受三昧，名曰善覺」〔T09n0278 0627a21〕 |
| 毛孔 | 本義「如來身一毛孔中，有一切眾生數等諸佛身」〔T10n0279 0275b17〕〔T10n0279 0275b〕 | 澄觀：「一毛含多，遍法界故」〔T35n1735 0883b01〕；「但容毛處即是毛孔。」〔T35n1735 0883b06〕；60 本作「毛道」〔T09n0278 0627a26〕 |
| 不離此心 | 本義「諸佛如來不離此心成正覺故」〔T10n0279 0275b24〕〔T10n0279 0275b〕 | 澄觀：「釋云不離者，有二義：一眾生身心，即佛所證故；二全即佛，菩提性故。」〔T35n1735 0883b18〕 |
三、譬喻·修辭
(一) 大海印現色身喻——「佛子！譬如大海普能印現四天下中一切眾生色身形像，是故共說以為大海；諸佛菩提亦復如是，普現一切眾生心念、根性樂欲而無所現，是故說名諸佛菩提。」〔T10n0279 0275a05〕〔T10n0279 0275a〕：
- 喻依：大海普印四天下一切眾生色身形像，故得海名。
- 喻體：諸佛菩提普現一切眾生心念根性樂欲而無所現，故得菩提之名。
- 所顯義：澄觀判為海印三昧，並釋「無所現」之三義：「一無心現，故如海；二所現，空故如像；三無別體故，如水與像不可分異。自體顯現，故名為覺。」〔T35n1735 0882b03〕
(二) 虛空成壞不增減喻——「佛子！譬如虛空，一切世界若成若壞，常無增減。何以故？虛空無生故。諸佛菩提亦復如是，若成正覺、不成正覺，亦無增減。」〔T10n0279 0275a26〕〔T10n0279 0275a〕：
- 喻依：世界成壞而虛空無增減，以虛空無生故。
- 喻體：成正覺與不成正覺於菩提無增減，以菩提無相無非相、無一無種種故。
- 所顯義：澄觀判為「體離虧盈」：「虛空無生，故體無增減。菩提無相，成不寧殊。」〔T35n1735 0883a13〕
(三) 化心化佛喻（含問答）——「假使有人能化作恒河沙等心，一一心復化作恒河沙等佛，皆無色、無形、無相，如是盡恒河沙等劫無有休息」〔T10n0279 0275b01〕〔T10n0279 0275b〕；如來性起妙德菩薩答「化與不化等無有別，云何問言凡有幾何」〔T10n0279 0275b05〕，普賢印可而合曰「設一切眾生，於一念中悉成正覺，與不成正覺等無有異」〔T10n0279 0275b07〕〔T10n0279 0275b〕：
- 喻依：化心復化佛，無色無形無相，盡劫不息。
- 喻體：一切眾生一念悉成正覺與不成正覺等無有異。
- 所顯義：澄觀判為「相無增減」，並判喻之三分：「文中三：初舉喻問答。以化現無形，喻成不莫異。化多心者，喻修多因。化成多佛，喻證多果。次「普賢」下讚善以合。三「佛子」下結此生後。」〔T35n1735 0883a14〕
(四) 蓮敷喻（頌中）——重頌「放眾生等無量光，開悟群品如蓮敷」〔T10n0279 0275c11〕〔T10n0279 0275c〕：以蓮華之開敷喻群品之開悟；長行無此喻，為頌所獨出。60 本此處作「除滅一切闇，開悟諸群生」〔T09n0278 0627b29〕，無蓮喻。
(五) 像上之模喻——澄觀釋因果交徹段所設之喻（疏家所立·非經文）：「又此眾生乃是像上之模，令其去模，則自見己佛亦見他成」〔T35n1735 0882c20〕
(六) 迷東謂西喻——澄觀釋眾生位不見圓教事（疏家所立·非經文）：「如迷東謂西，正執西故。若諸情頓破，則法界圓現無不已成，猶彼人悟，西處全東。」〔T35n1735 0882c14〕
四、異譯對勘
本義之漢譯校本：實叉難陀 T279（底本·〈如來出現品第三十七〉第七義）· 佛馱跋陀羅 T278（晉譯六十華嚴〈寶王如來性起品第三十二〉之三〔T09n0278 0626c09〕起–〔0627c05〕前訖）。本義無別行經、無牒經論釋〔查無〕。以下逐句全錄不判。
句一 徵問
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 佛子！諸菩薩摩訶薩應云何知如來、應、正等覺成正覺？ | T10n0279 0274c28 |
| 佛馱 T278 | 云何菩薩摩訶薩知、見如來、應供、等正覺菩提？ | T09n0278 0626c09 |
異文所繫：(甲) 80 作「成正覺」、60 作「菩提」——所徵之名，80 就成就說、60 就所覺說。(乙) 佛號 80 作「如來、應、正等覺」、60 作「如來、應供、等正覺」。(丙) 80 通篇作「知」，60 作「知、見」二字連舉。
句二 總標體相
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 於一切義無所觀察，於法平等無所疑惑，無二無相，無行無止，無量無際，遠離二邊，住於中道，出過一切文字言說 | T10n0279 0275a |
| 佛馱 T278 | 解一切義，滅除疑惑，不二等覺，無相、無行、無退、無量、無邊、無縛、無脫，遠離二邊知處非處 | T09n0278 0626c10 |
異文所繫：(甲) 80「於一切義無所觀察」〔T10n0279 0275a01〕↔ 60「解一切義」——一就無觀說、一就解說。澄觀於八十本疏中兼取二本：〔T35n1735 0882a06〕「觀極於無觀，故《淨名》云「不觀是菩提，離諸緣故。」〔T35n1735 0882a06〕如海無心而能頓鑒，非無所了，故晉經云解一切義。二經合明，義方圓妙。」(乙) 60 有『無退』『無縛、無脫』而 80 無之；澄觀誌其歸屬：「晉經此前有無縛無脫，並含在二邊之內。」〔T35n1735 0882a23〕(丙) 80「住於中道，出過一切文字言說」〔T10n0279 0275a03〕↔ 60「知處非處」。
句三 海印喻
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 譬如大海普能印現四天下中一切眾生色身形像，是故共說以為大海 | T10n0279 0275a |
| 佛馱 T278 | 譬如大海為一切眾生色像之印，是故大海說名為印 | T09n0278 0626c15 |
異文所繫：80 以「普能印現」立喻而結名為「大海」，60 以「色像之印」立喻而結名為「印」；法合處 80 結作「是故說名諸佛菩提」〔T10n0279 0275a09〕、60 結作「故說如來為一切覺」〔T09n0278 0626c18〕。
句四 等量身列
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 得一切眾生量等身，得一切法量等身，得一切剎量等身，得一切三世量等身，得一切佛量等身，得一切語言量等身，得真如量等身，得法界量等身，得虛空界量等身，得無礙界量等身，得一切願量等身，得一切行量等身，得寂滅涅槃界量等身 | T10n0279 0275a |
| 佛馱 T278 | 得一切眾生等身；得一切法等身；得一切剎等身；得一切三世等身；得一切如來等身；得一切諸佛等身；得一切語言等身；得一切法界等身；得虛空界等身；得無礙法界等身；得出生無量界等身；得一切行界等身；得寂滅涅槃界等身 | T09n0278 0626c22 |
異文所繫：(甲) 二本皆十三身而所列不全同：80 有「真如量等身」「一切願量等身」而 60 無之；60 有「一切如來等身」「一切諸佛等身」二身並列而 80 唯「一切佛量等身」一身；60 有「出生無量界等身」而 80 無之。(乙) 80 句句作「量等身」、60 作「等身」。(丙) 三輪結句 80 作「得如是等無量無數清淨三輪」〔T10n0279 0275a18〕、60 作「如來具足如是等三種清淨無量」〔T09n0278 0626c29〕。澄觀依八十本判：「今初，有十三身，前六等事、次三等理、次一等事理事事無礙、後三等因果。略舉十三，故結云無量。」〔T35n1735 0882b13〕
句五 無性句列
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 所謂：無相性、無盡性、無生性、無滅性、無我性、無非我性、無眾生性、無非眾生性、無菩提性、無法界性、無虛空性，亦復無有成正覺性 | T10n0279 0275a |
| 佛馱 T278 | 以無性故；無相、無盡、無生、無滅故；我、非我性故；眾生、非眾生性故；覺、無所覺故；法界無自性故；虛空界無自性故 | T09n0278 0627a04 |
異文所繫：80 十二句而 60 開合異（60 以「覺、無所覺」對 80「無菩提性」而無「成正覺性」一句）。澄觀依八十本判：「後釋所無。有十二句：前四通生及佛、次四約眾生、後四唯約佛。」〔T35n1735 0882c24〕又攝為六對：「一能相所相對……二生滅對……三我非我對……四緣非緣對……五能所證對……六合不合對」〔T35n1735 0882c28–0883a08〕。
句六 化心化佛問答
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 「佛子！於汝意云何？彼人化心，化作如來，凡有幾何？」如來性起妙德菩薩言：「如我解於仁所說義，化與不化等無有別，云何問言凡有幾何？」 | T10n0279 0275b |
| 佛馱 T278 | 「於意云何？彼化如來寧為多不？」答曰：「我知仁意，若化、不化，等無有異。」 | T09n0278 0627a14 |
異文所繫：(甲) 答者之標，80 明出「如來性起妙德菩薩言」〔T10n0279 0275b04〕，60 唯作「答曰」而不出名。(乙) 80 答語反詰「云何問言凡有幾何」〔T10n0279 0275b06〕，60 無此反詰。(丙) 印可語 80 作「善哉善哉！佛子！如汝所說」〔T10n0279 0275b06〕、60 作「善哉！善哉！佛子！誠如所言」〔T09n0278 0627a15〕。
句七 一念悉成正覺
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 設一切眾生，於一念中悉成正覺，與不成正覺等無有異。何以故？菩提無相故；若無有相，則無增無減。 | T10n0279 0275b |
| 佛馱 T278 | 設使一切眾生於一念中，悉成正覺，若成、未成，皆悉平等。何以故？菩提無性故。無增無減，如來菩提皆悉一性，所謂：無性。 | T09n0278 0627a16 |
異文所繫：所以之故，80 作「菩提無相故」、60 作「菩提無性故」——一約相說、一約性說。60 復申「如來菩提皆悉一性，所謂：無性」〔T09n0278 0627a18〕，80 於此處無之（80 之「所謂：無性」在前段佛身中普見段）。
句八 善覺智三昧
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 如來成正覺時，以一相方便入善覺智三昧；入已，於一成正覺廣大身，現一切眾生數等身住於身中。 | T10n0279 0275b |
| 佛馱 T278 | 如來、應供、等正覺，成正覺已，正受三昧，名曰善覺。正受三昧已，得菩提身數，與一切眾生身等。 | T09n0278 0627a20 |
異文所繫：(甲) 80 有「以一相方便」一句，60 無之。(乙) 80 作「入善覺智三昧」、60 作「正受三昧，名曰善覺」。(丙) 類顯句 80 作「如一成正覺廣大身，一切成正覺廣大身悉亦如是」〔T10n0279 0275b13〕、60 作「如一三昧，一切三昧、一切法門，亦復如是」〔T09n0278 0627a23〕——80 類顯於身、60 類顯於三昧法門。
句九 毛孔含佛身
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 菩薩摩訶薩應知如來身一毛孔中，有一切眾生數等諸佛身。何以故？如來成正覺身究竟無生滅故。 | T10n0279 0275b |
| 佛馱 T278 | 菩薩摩訶薩於一毛道，悉知一切眾生等如來之身；如一毛道，一切毛道、一切法界處亦復如是。何以故？如來菩提身，無處不至、無處不有故。 | T09n0278 0627a25 |
異文所繫：80 作「毛孔」、60 作「毛道」；80 之徵釋作「究竟無生滅故」、60 作「無處不至、無處不有故」〔T09n0278 0627a28〕——80 以無生釋含多，60 以遍至釋含多。澄觀於八十本正依「不生」立釋：「初明一毛含多，釋以不生故。」〔T35n1735 0883b02〕
句十 自心常有佛成正覺
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 菩薩摩訶薩應知自心念念常有佛成正覺。何以故？諸佛如來不離此心成正覺故。 | T10n0279 0275b |
| 佛馱 T278 | 此菩薩摩訶薩自知身中悉有一切諸佛菩提。何以故？彼菩薩心不離一切如來菩提故。 | T09n0278 0627b02 |
異文所繫：(甲) 80 作「自心念念常有佛成正覺」〔T10n0279 0275b24〕、60 作「自知身中悉有一切諸佛菩提」〔T09n0278 0627b02〕——80 就成正覺說、60 就菩提說。(乙) 徵釋之主賓互易：80 作「諸佛如來不離此心」〔T10n0279 0275b24〕（佛不離心）、60 作「彼菩薩心不離一切如來菩提」〔T09n0278 0627b03〕（心不離佛）。法藏於六十本自設問答辨此：「問：此菩薩心不離如來菩提者，似是發菩提心、緣菩提為境，故云不離。何必即是心之自體？答：若爾，眾生既未發心、不緣菩提為境，不應例觀彼亦有菩提，故不約所緣也。」〔T35n1733 0414b16〕
句十一 重頌
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 正覺了知一切法，無二離二悉平等，自性清淨如虛空，我與非我不分別。 | T10n0279 0275c |
| 佛馱 T278 | 菩提非二法，遠離於二邊，除滅一切惡，平等覺諸法。 | T09n0278 0627b10 |
異文所繫：(甲) 80 頌為七言六偈，60 頌為五言十二偈。(乙) 頌數與所頌門次之判：澄觀於八十本作「後偈有六，頌前十門：初二次第頌初二門；次三如次頌六七八；後一通頌四五九十，以同是普現無量義故。其第三門但顯離言，故略」〔T35n1735 0883b29〕；法藏於六十本作「頌中十二偈，初二頌初體性門、次二頌第二業用門、次二頌第六體離虧盈門、次二頌第七用無增減門、次二頌第八依定起用門、後二頌第五顯現因果門及頌初門業用中法說也。餘門略無頌」〔T35n1733 0414b26〕——二本頌數本異，二疏各依所疏之本，全錄不判。
五、宗義之經據〔眼〕
(一) 因果交徹·生佛不二——「如來成正覺時，於其身中普見一切眾生成正覺，乃至普見一切眾生入涅槃，皆同一性，所謂：無性。」〔T10n0279 0275a19〕〔T10n0279 0275a〕澄觀判此門為『因果交徹』，並明其為本宗大節：
「此中之成，為理為事？若是事成，何以釋云同一性故？若是理成，何以此云成正覺耶？入涅槃耶？此是華嚴大節圓宗之義，不對諸宗難以取解。」〔T35n1735 0882c01〕
又明能等所等之反覆相成：「又前章以我等彼故遍同彼量，今明以彼等我故全現我中，是知一性平等，反覆相成。」〔T35n1735 0882b28〕
(二) 舊來成竟——澄觀於此門歷敘諸宗觀眾生之異，末標本宗之說：
「若依此宗，舊來成竟亦涅槃竟，非約同體，此成即是彼成。」〔T35n1735 0882c11〕
而不礙化度：「若爾，諸佛何以更化眾生？不如是知，所以須化。如是化者，是究竟化。如是化者，無不化時」〔T35n1735 0882c16〕——成竟與須化並立，是本義最險之一著。
(三) 眾生身中有果德菩提（一乘簡三乘）——法藏於六十本釋自心段，明此為一乘所獨：
「眾生心中菩提之性，既與果法無有差別，則眾生身中有果德菩提，非唯因性。此亦諸教不同。若小乘宗，總不辨佛性。若三乘宗，一切眾生位中但有因性，如《涅槃》云「佛性是因而非果。」若一乘宗，亦具果法，如此經文。」〔T35n1733 0414b15〕
澄觀於八十本同揆而更就佛菩提說：「此即他果在我之因，非約因人自有佛性，此文正顯佛菩提故。」〔T35n1735 0883b20〕
(四) 海印三昧之經據——「普現一切眾生心念、根性樂欲而無所現」〔T10n0279 0275a08〕〔T10n0279 0275a〕，澄觀逕判為海印三昧〔T35n1735 0882b06〕，並引《起信論》成之：〔T35n1735 0882b05〕「《起信論》云「諸佛如來離於見想，無所不遍，心真實故。」〔T35n1735 0882b06〕即是諸法之性，自體顯照一切妄法，有大智用，斯即無思。」——華嚴宗海印之名，其品內經據之一在此。〔誌錄不判〕
(五) 無處不至·毛端含法界——「當知無有少許處空無佛身。何以故？如來成正覺，無處不至故」〔T10n0279 0275b20〕〔T10n0279 0275b〕；澄觀釋徵：「無處不至則無非佛身矣，是謂大包天地、細入無間。」〔T35n1735 0883b09〕又釋道場之疑：「疑云：若爾，何以要就覺樹？釋云：隨機所能受耳。是知坐菩提樹多身頓成尚曰隨宜，有頂、鹿園豈為真極？」〔T35n1735 0883b10〕
(六) 承衍典之逐字牒經——《華嚴法界玄鏡》逐字牒本義之句而承之：
「故出現品云。設一切眾生於一念中悉成正覺。與不成正覺亦無有異。何以故。菩提無相無非相故。物物無相斯理顯現。生佛兩亡。」〔T45n1883 0678c23〕
（該書題署《華嚴法界玄鏡》（澄觀述·釋杜順〈法界觀門〉）；牒文標點與底本異，字亦小異（一字異讀、增三字），照錄。）
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
菩提種類之開合：
〔T35n1735 0881c09〕「三辨種類。或說唯一如智，契合無二相，故《淨名》云「夫如者不二不異故。」〔T35n1735 0881c11〕或開為二，《大品》明有性淨菩提及修成故，亦名性淨、方便淨也。或分為三，約三乘故，如《十地論》。或開為四，《涅槃》云「下智觀者得聲聞菩提，乃至上上智觀得佛菩提。」〔T35n1735 0881c14〕又四智菩提亦是四義。或分為五，如《大品》、《智論》說發心等故。或具明十，如〈離世間品〉。唯十為圓，是此所辨。」
業用十門之統收：
「四明業用，文有十門，而體用參顯，各隨別義立目。今統收之，謂緣二諦、斷二障、證二空、起二智，印群機、現萬像，具十身、遍十方，周於毛端微塵等處，通因及果業用無邊，具如文顯。」〔T35n1735 0881c20〕
十門逐釋之要句：二門「等同萬法為菩提體，謂智與理冥同一圓覺，故云於法平等」〔0882a11〕；三門「一成一切成，不見生佛有異，故云無二，以知一切眾生即菩提相故」〔0882a14〕；八門「用該動寂，釋上無止，不滯定故」〔0883a19〕；十門「普遍諸心，釋前二門」〔0883b13〕，末結雙非「一不離，結上無處不有；不斷，生下無有休息。二不離者，生佛非異故；不斷者，生佛非一，不同眾生可斷壞故」〔0883b22〕。
誡取意：
「是以不得意者，作眾生思，故是不可；設作佛思，是亦不可。即亦不可，非即亦不可，當淨智眼，無取諸情。」〔T35n1735 0883b25〕
- 義疏所引澄觀逐字之補錄：「性離言故、理圓言偏故」〔T35n1735 0882b10〕·「所等之分量」〔0882b16〕·「彼諸理事即我所證，能所冥合，彼尚即我，等之何難。」〔0882b18〕·「若就眾生位看者，尚不見唯心即空，安見圓教中事？」〔0882c13〕（義疏各節所引）
法藏《探玄記》T35n1733（六十華嚴〈寶王如來性起品〉疏）
菩提五種類與判教配屬：
「三種類，有五：一菩提，有二，謂性淨菩提及修成菩提，出《大品經》。二有三菩提，一聲聞菩提、二緣覺菩提、三諸佛菩提，出《十地論》。三有五菩提，一發心菩提、二伏心菩提、三明心菩提、四出到菩提、五無上菩提，亦出《大品經》。解云：五中初一是十住初位、二是三賢位、三是初地見道、四修道滿、五是佛果究竟道。四有十菩提，如〈離世間品〉說。五通一切法，經云「一切法即菩提」等。解云：三菩提約初教，二五約終教，一切法就頓教，十種據圓教，通即可知。」〔T35n1733 0412c07〕
體性十門（釋總標句之十義）：
「初亦以十門明菩提體性：一覺解為性，言一切義者，真俗境義也。二斷障為性，滅除疑惑者，斷二障也。三證理為性，謂證離能所，故云不二等。四別舉離所取相，故云無相。五離能取見，故云無行。六令此相見永不再起，故云無退。」〔T35n1733 0412c24〕
又出別釋：「又釋：四當體離相；五性不遷流；六隨流不變；七具多功德故云無量；八盡於未來故云無邊；九性淨為性，謂在纏無縛出障無脫；十中道為性，故云離二邊。上來亦是內證平等。」〔T35n1733 0413a01〕
結德三句：「無處不有者，明普遍也。不可壞者，雖遍在染，不為惑業所壞，亦不為治道所破。不可思議者，同染而非壞，是不思也。同因而是果，亦不可思也。」〔T35n1733 0414b21〕
結方便門：「三結中方便門者，結前十門知見菩提竝是善巧之義也。」〔T35n1733 0414b24〕
李通玄《新華嚴經論》T36n1739
本義專屬科段未見（全書「如來出現品」之命中皆他章引證散句，非本義專科）——〔查無〕。
澄觀《隨疏演義鈔》T36n1736
本範圍內未見獨立標題科起——〔查無〕。
誌錄不判：釋相十門之名目，澄觀作『總明體相·即現萬機·體相甚深·三輪平等·因果交徹·體離虧盈·相無增減·用該動寂·周于法界·普遍諸心』，法藏作『明體性·顯業用·辨甚深·顯廣大·現因果·離虧盈·無增減·依定起·周法界·遍心中』——門數同十而名目、配屬有異（澄觀第二門作「即現萬機」而法藏作「顯業用」，澄觀第四門作「三輪平等」而法藏作「顯廣大」，澄觀第八門作「用該動寂」而法藏作「依定起」）。菩提種類之開合，澄觀列一·二·三·四·五·十而以十為圓，法藏列二·三·五·十·通一切法而以四教判配（三菩提約初教、二與五約終教、一切法就頓教、十種據圓教）——澄觀不出判教配屬，法藏出之。二本頌數之判，澄觀依八十本作六偈、法藏依六十本作十二偈。門名之異、種類之開合、頌數之開合——古有異說，誌錄之，不判。
七、互讀·承衍
- 六十華嚴〈寶王如來性起品〉〔T09n0278 0626c09–0627c05 前〕：本義之異譯全本，場景結構全同（徵問·總標·海印喻·離言·等量身列·無性句·虛空成壞喻·化心化佛問答·善覺三昧·毛道含身·自心有菩提·結·重頌），逐句對勘見目四。
- 《華嚴法界玄鏡》T45n1883〔0678c23〕：逐字牒本義「設一切眾生於一念中悉成正覺。與不成正覺亦無有異。」〔T45n1883 0678c23〕句，承以「物物無相斯理顯現。生佛兩亡。」〔T45n1883 0678c25〕——本義之句入華嚴宗觀門之直接承衍，全文見目五(六)。〔誌錄不判〕
- 華嚴宗性起義：法藏於六十本逕以「性起菩提」標本義之科〔T35n1733 0412c02〕；因果交徹、舊來成竟、眾生身中有果德菩提——性起門之經據在此。〔誌錄不判〕
- 《大乘起信論》T32n1666：以「成正覺」「性起」檢之，0 命中——〔查無〕。（惟澄觀疏中引《起信論》「諸佛如來離於見想」〔T35n1735 0882b06〕句以釋海印，見目五(四)；此為疏引，非論之牒經。）
- 法藏《華嚴一乘教義分齊章》T45n1866：本義「成正覺」「如來性起」之獨立牒句於性起品引句群中未見——〔查無〕。
- 承衍論（成唯識論 T31n1585 · 攝大乘論 T31n1594 · 瑜伽師地論 T30n1579）：以『化心化作佛』『善覺智三昧』檢之，0 命中——〔查無〕。本義無唯識軸承衍之直接牒文，據實標闕，不以他處之文充之。（惟二疏於體性門同引《攝論》「二智二斷為菩提體」〔T35n1735 0881c07〕之句，係疏家引論，見目一。）
八、校本定位
- 實叉 T279（底本）：品三十七〈如來出現品〉第七義 成正覺〔T10n0279 0274c28〕起–〔0275c14〕前訖（第七會 重會普光明殿）。段序：徵問〔0274c28〕· 總標體相〔0274c–0275a〕· 海印喻〔0275a〕· 離言〔0275a〕· 十三等量身〔0275a〕· 三輪〔0275a〕· 佛身中普見與十二無性句〔0275a〕· 大悲相續〔0275a〕· 虛空成壞喻〔0275a〕· 化心化佛喻與問答〔0275b〕· 一念悉成正覺〔0275b〕· 善覺智三昧〔0275b〕· 無量成正覺門〔0275b〕· 毛孔含佛身與道場成覺〔0275b–0275c〕· 自心念念常有佛成正覺〔0275b〕· 總結〔0275c〕· 重頌六偈〔0275c〕。 〔誌錄·出處粒度〕本義 80 本逐句繫行級出處；未能唯一定位者以欄級出處標之，唯徵問首句〔0274c28〕為行級。
- 佛馱 T278（晉譯主對校）：〈寶王如來性起品第三十二〉之三〔T09n0278 0626c09〕起–〔0627c05〕前訖。徵問 0626c09 · 總標 0626c10 · 海印喻 0626c15 · 離言 0626c19 · 等量身列 0626c22 · 三種清淨 0626c29 · 佛身中普見 0627a01 · 無性句 0627a04 · 大悲度生 0627a07 · 虛空成敗喻 0627a08 · 化心化佛 0627a11 · 問答 0627a14 · 一念悉成正覺 0627a16 · 善覺三昧 0627a20 · 類顯 0627a23 · 毛道含身 0627a25 · 道場成覺 0627a29 · 自身中有菩提 0627b02 · 例他心與結德 0627b04 · 結方便門 0627b06 · 重頌起 0627b08（首偈 0627b10 · 善覺頌 0627b26 · 末偈 0627c03）。
- 澄觀《疏》T35n1735：第七出現菩提 0881c01 起–0883c04 前訖。來意與三分 0881c01 · 五門總標 0881c03 · 釋名 0881c04 · 體性引《攝論》《智論》 0881c07 · 種類六開 0881c09 · 業用統收 0881c19 · 辨相十門 0881c24 · 十門配屬 0881c28 · 初門逐釋 0882a04 · 二門 0882a11 · 三門 0882a14 · 九門離邊 0882a23 · 十門離言 0882a27 · 印現萬機 0882a29 · 無所現三義 0882b03 · 引《起信論》 0882b05 · 性相甚深 0882b09 · 三輪平等與十三身 0882b11 · 因果交徹 0882b22 · 圓宗大節 0882c01 · 諸宗歷敘 0882c05 · 舊來成竟 0882c11 · 迷東謂西 0882c14 · 究竟化 0882c16 · 像上之模 0882c20 · 總釋無性 0882c22 · 十二句與六對 0882c24–0883a08 · 結大悲相續 0883a09 · 體離虧盈 0883a12 · 相無增減與化喻三分 0883a14 · 用該動寂 0883a19 · 周于法界 0883a28 · 一毛含多 0883b02 · 大包天地 0883b09 · 道場之疑 0883b10 · 普遍諸心 0883b13 · 不離二義 0883b18 · 結雙非 0883b21 · 誡取意 0883b25 · 總結 0883b28 · 偈頌六偈 0883b29–0883c03。《鈔》T36n1736：本範圍獨立科起〔查無〕。
- 法藏《探玄記》T35n1733：第七明性起菩提 0412c02 起–0414c02 前訖。科名與來意 0412c02 · 五門 0412c03 · 釋名 0412c04 · 體性 0412c05 · 種類五 0412c07 · 判教配屬 0412c15 · 業用 0412c17 · 釋文十門 0412c20 · 體性十門 0412c24 · 又釋 0413a01 · 業用門 0413a05 · 眾生身中有果德菩提 0414b11 · 一乘簡三乘 0414b13 · 問答不約所緣 0414b16 · 例他與結德 0414b20 · 結方便門 0414b24 · 頌科十二偈 0414b26 · 入次義 0414c02。
- 李通玄《論》T36n1739：本義專屬科段〔查無〕。
- 異讀：本單元 T279 範圍〔0274c28〕–〔0275c13〕內大正校記 1 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0275c08〕性【大】｜恒【宮】。夾注已於原典層剝除誌錄。
The seventh sense, ‘the accomplishing of right awakening’, = Samantabhadra’s answer to 「諸菩薩摩訶薩應云何知如來、應、正等覺成正覺」 tr. “How should the bodhisattva-mahāsattvas know the accomplishing of right awakening of the Tathāgata, the Arhat, the Perfectly Awakened One?” 〔T10n0279 0274c28〕. First there is the general statement of the substance and characteristic of awakening (which Chengguan opens into ten senses; eight of them here: no observing · the equality of dharmas · nondual and without characteristic · without moving and without halting · measureless and without bound · apart from the two extremes and abiding in the Middle Way · passing beyond letters and speech · knowing the three times completely in a single thought); next the simile of the ocean-seal is set up; next the being apart from speech is made clear; next the thirteen bodies equal in measure are listed; next it is made clear that within the Buddha’s body he universally sees sentient beings accomplishing right awakening and entering nirvāṇa, all alike without nature (the twelve clauses of naturelessness); next the simile of space, neither increased nor decreased by forming and ruin, is set up; next the simile of conjured minds and conjured buddhas is set up, together with the answer of the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising and Samantabhadra’s confirmation of it; next the skillful means of the single characteristic in the samādhi of the wisdom of good awakening is made clear; next it is made clear that a single pore contains buddha-bodies equal in number to all sentient beings; and last it is made clear that in one’s own mind, thought after thought, there is ever a buddha accomplishing right awakening, and with that the general conclusion. Chengguan judges this sense to be 「文中三，謂徵起、釋相、總結」 tr. “three in the text, namely the raising of the question, the explanation of the characteristics, and the general conclusion” 〔T35n1735 0881c03〕, and opens the explanation of the characteristics into ten gates; Fazang judges it to be 「第七明性起菩提」 tr. “seventh, making clear the awakening of nature-arising” , and likewise opens ten gates, though the names differ from Chengguan’s. The sentence of the passage on conjured minds and conjured buddhas, 「設一切眾生，於一念中悉成正覺，與不成正覺等無有異」 tr. “suppose all sentient beings in a single thought entirely accomplish right awakening: this is equal to and no different from their not accomplishing right awakening” 〔T10n0279 0275b07〕, is a sentence constantly cited by the Huayan school, and the Huayan fajie xuanjing takes it up.
I. Doctrinal Outline and Placement
| Outline system | The place of this sense within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter thirty-seven, the Chapter on the Appearance of the Tathāgata (the seventh assembly, the return to the palace of Universal Light) · the seventh sense, the accomplishing of right awakening, beginning 〔T10n0279 0274c28〕 and ending 〔up to just before 0275c14〕 |
| Chengguan, Huayan jing shu | Seventh, the awakening of the appearance, beginning 〔T35n1735 0881c01〕 and ending 〔up to just before 0883c04〕; the prose in three parts = the raising of the question · the explanation of the characteristics · the general conclusion, the explanation of the characteristics being opened into ten gates, with the six verses discerned at the end |
| Chengguan, Yanyi chao | Within the range of this unit no independent heading of an outline division is found (the Chao follows the Shu and glosses it phrase by phrase, without matching it phrase for phrase) 〔not found〕 |
| Fazang, Tanxuan ji (the commentary on the Chapter on the Nature-Arising of the Jewel-King Tathāgata in the sixty-fascicle Avataṃsaka) | Seventh, making clear the awakening of nature-arising, beginning 〔T35n1733 0412c02〕 and ending 〔up to just before 0414c02〕; first a general discernment in five gates (explaining the name · the substance and nature · the kinds · the function · explaining the text), the explaining of the text being opened into ten gates |
| Li Tongxuan, Xin Huayan jing lun | No outline division belonging specifically to this sense, with its own beginning and end, is found (throughout the work the hits for 「如來出現品」 tr. “the Chapter on the Appearance of the Tathāgata” are all scattered citations made in other chapters) 〔not found〕 |
The reason for its coming — Chengguan attaches this sense to the cultivating in response to conditions that came before, making clear that the cause cultivated must have the fruit of awakening:
「第七出現菩提圓行之果，故對緣造修必有成正覺。故文中三，謂徵起、釋相、總結。」 tr. “Seventh, the awakening of the appearance is the fruit of the perfect practice; therefore the cultivating in response to conditions must have the accomplishing of right awakening. And so there are three in the text, namely the raising of the question, the explanation of the characteristics, and the general conclusion.” 〔T35n1735 0881c01〕
Fazang attaches it on the same principle, while labelling it 「性起菩提」 tr. “the awakening of nature-arising”:
「第七明性起菩提。前既對緣造作，必有示現菩提，故次明也。」 tr. “Seventh, making clear the awakening of nature-arising. Since what came before was the making in response to conditions, there must be the manifesting of awakening, and therefore it is made clear next.” 〔T35n1733 0412c02〕
The general discernment in five gates (the two commentaries running on the same track) — Chengguan: 「徵言正覺，略顯五門：一釋名。」 tr. “In raising the question about right awakening, five gates are set out in brief: first, explaining the name.” 〔T35n1735 0881c03〕 Fazang: 「於中略作五門：一釋名，菩提此云覺，謂大智開悟，故以為名。舊云道者，非也。」 tr. “Within this, five gates are made in brief: first, explaining the name. Bodhi is rendered here as awakening, that is, the opening up of great wisdom, and hence the name. The old rendering, ‘the Way’, is not right.” 〔T35n1733 0412c03〕; on the gate of substance and nature the two commentaries both cite the She lun:
〔T35n1735 0881c07〕「二明體性。《攝論》云「二智二斷為菩提體。」〔T35n1735 0881c07〕《智論》云「菩提菩提斷俱名為菩提。」〔T35n1735 0881c08〕若依此經，通一切法，如文具之。」 tr. “Second, making clear the substance and nature. The She lun says, ‘the two wisdoms and the two cuttings-off are the substance of awakening.’ The Zhi lun says, ‘awakening and the cutting off that is awakening are both alike named awakening.’ If one follows this scripture, it runs through all dharmas, as the text sets out in full.”
The ten gates of the explanation of the characteristics (Chengguan) —
「五者辨相。即當釋文，略辨十門：一總明體相、二即現萬機、三體相甚深、四三輪平等、五因果交徹、六體離虧盈、七相無增減、八用該動寂、九周于法界、十普遍諸心。」 tr. “Fifth, discerning the characteristics. This is the explaining of the text, and ten gates are discerned in brief: first, the general setting forth of substance and characteristic; second, the very manifesting of the myriad capacities; third, the profundity of substance and characteristic; fourth, the equality of the three wheels; fifth, the mutual interpenetration of cause and fruit; sixth, the substance free of waning and waxing; seventh, the characteristic free of increase and decrease; eighth, the function that embraces motion and stillness; ninth, the pervading of the Dharma realm; tenth, the universal pervading of all minds.” 〔T35n1735 0881c24〕
As for how the ten gates are assigned to the text of the scripture, Chengguan makes clear himself that they do not follow in order:
「十門之中，亦可當門別釋，今且以初為總、餘九為別。別雖九門而釋十義：初釋第一；二釋第十，謂舉初該後；三從第二次第解釋；第十一門釋八九二義，至文當知。」 tr. “Among the ten gates one may also explain each gate separately; here, for the present, the first is taken as the general and the remaining nine as the particular. Though the particular has nine gates, it explains ten senses: the first explains the first; the second explains the tenth, that is, raising the beginning so as to cover what follows; the third onward explains from the second in order; and the eleventh gate explains the two senses, the eighth and the ninth — this will be known when one comes to the text.” 〔T35n1735 0881c28〕
The ten gates of the explaining of the text (Fazang) —
「五釋文者，就長行內辨釋中釋菩提義，略有十門：一明體性、二顯業用、三辨甚深、四顯廣大、五現因果、六離虧盈、七無增減、八依定起、九周法界、十遍心中。」 tr. “Fifth, explaining the text: with respect to the explaining of the sense of awakening within the discerning and explaining inside the prose, there are ten gates in brief: first, clarifying the substance and nature; second, revealing the function; third, discerning the profundity; fourth, revealing the vastness; fifth, manifesting cause and fruit; sixth, being free of waning and waxing; seventh, being without increase or decrease; eighth, arising in dependence on concentration; ninth, pervading the Dharma realm; tenth, pervading within all minds.” 〔T35n1733 0412c20〕
The part of the general conclusion — Chengguan: 「第三總結，即最後佛子。今依此知，映前十門無幽不盡，離此何有真菩提耶？」 tr. “Third, the general conclusion, which is the last ‘Sons of the Buddha’. Knowing now according to this, and mirroring the ten gates before, nothing hidden remains unexhausted; apart from this, where would there be a true awakening?” 〔T35n1735 0883b28〕
II. Terminology
| Chinese | Where attested | The essential sense |
|---|---|---|
| The accomplishing of right awakening | This sense: 「菩薩摩訶薩應知如來成正覺」 tr. “the bodhisattva-mahāsattva should know the Tathāgata’s accomplishing of right awakening” 〔T10n0279 0274c29〕〔T10n0279 0274c〕 | Chengguan distinguishes the two names 「菩提」 tr. “awakening” and 「成」 tr. “accomplishing”: 「又單語菩提，但是所覺之道。今云成者，即理智契合之名。」 tr. “Again, if one says simply ‘awakening’, that is only the path that is awakened to. Saying ‘accomplishing’ here is a name for the merging of principle and wisdom.” 〔T35n1735 0881c05〕; Fazang: 「菩提此云覺，謂大智開悟，故以為名。舊云道者，非也。」 tr. “Bodhi is rendered here as awakening, that is, the opening up of great wisdom, and hence the name. The old rendering, ‘the Way’, is not right.” 〔T35n1733 0412c04〕 |
| Toward every meaning there is no observing | The opening sentence of the general statement of this sense 〔T10n0279 0275a〕 | Chengguan: 「一寂照為菩提體，故云於一切義無所觀察。一切義者，真俗境也。」 tr. “First, quiescent illumination is the substance of awakening, and therefore it says ‘toward every meaning there is no observing’. ‘Every meaning’ means the objects both real and conventional.” 〔T35n1735 0882a04〕 |
| The awakening of the buddhas (the ocean-seal) | This sense: 「普現一切眾生心念、根性樂欲而無所現，是故說名諸佛菩提」 tr. “it universally manifests the thoughts, faculties, and desires of all sentient beings, and yet nothing is manifested; and therefore it is said to be named the awakening of the buddhas” 〔T10n0279 0275a08〕〔T10n0279 0275a〕 | Chengguan: 「第二「知一切眾生」下印現萬機，即海印三昧。」 tr. “Second, from ‘he knows all sentient beings’ onward, the sealing and manifesting of the myriad capacities, which is the ocean-seal samādhi.” 〔T35n1735 0882a29〕 |
| The three wheels | This sense: 「如所得身，言語及心亦復如是，得如是等無量無數清淨三輪」 tr. “as with the body he obtains, so too are his speech and his mind; and he obtains measureless, countless pure three wheels such as these” 〔T10n0279 0275a18〕〔T10n0279 0275a〕 | The three, body, speech, and mind; Chengguan: 「皆言等者，即能等之三輪。」 tr. “That each is spoken of as ‘equal’ refers to the three wheels which do the equalling.” 〔T35n1735 0882b16〕 |
| Naturelessness | This sense: 「皆同一性，所謂：無性」 tr. “all of one and the same nature, namely: naturelessness” 〔T10n0279 0275a21〕〔T10n0279 0275a〕 | Chengguan: 「同一無性，故得現成。妄性本虛，生元是佛，真性叵得，非今始成，故皆成也。」 tr. “Being of one and the same naturelessness, they are able to be manifested as accomplished. The deluded nature is from the first empty, and the sentient being is originally a buddha; the true nature cannot be got hold of, and it is not that it is only now first accomplished — therefore all are accomplished.” 〔T35n1735 0882c22〕 |
| Great compassion continuing unbroken | This sense: 「知一切法皆無性故，得一切智，大悲相續，救度眾生」 tr. “because he knows that all dharmas are without nature, he obtains omniscience, and great compassion continues unbroken, rescuing and delivering sentient beings” 〔T10n0279 0275a25〕〔T10n0279 0275a〕 | Chengguan: 「物物無性，故成種智。證斯同體而起大悲，一得永常，故云相續。」 tr. “Thing after thing being without nature, the knowledge of all modes is accomplished. Realizing this shared substance, one gives rise to great compassion; once gained it is forever constant, and therefore it says ‘continuing unbroken’.” 〔T35n1735 0883a10〕 |
| Conjured minds | This sense: 「假使有人能化作恒河沙等心，一一心復化作恒河沙等佛」 tr. “suppose a person were able to conjure up minds as many as the sands of the Gaṅgā, and each single mind in turn conjured up buddhas as many as the sands of the Gaṅgā” 〔T10n0279 0275b01〕〔T10n0279 0275b〕 | Chengguan: 「化多心者，喻修多因。化成多佛，喻證多果。」 tr. “The conjuring of many minds is a simile for cultivating many causes. The conjuring into being of many buddhas is a simile for realizing many fruits.” 〔T35n1735 0883a17〕 |
| The skillful means of the single characteristic | This sense: 「以一相方便入善覺智三昧」 tr. “by the skillful means of the single characteristic he enters the samādhi of the wisdom of good awakening” 〔T10n0279 0275b11〕〔T10n0279 0275b〕 | Chengguan: 「覺彼一相，故用為方便」 tr. “he awakens to that single characteristic, and therefore uses it as skillful means” 〔T35n1735 0883a21〕; 「既以一相為方便，則物皆一相，故一則現多。」 tr. “Since the single characteristic is taken as skillful means, then all things are of the single characteristic, and therefore the one manifests the many.” 〔T35n1735 0883a22〕 |
| The samādhi of the wisdom of good awakening | This sense: 「入善覺智三昧」 tr. “he enters the samādhi of the wisdom of good awakening” 〔T10n0279 0275b11〕〔T10n0279 0275b〕; the verse 「佛有三昧名善覺」 tr. “a buddha has a samādhi named Good Awakening” 〔T10n0279 0275c10〕〔T10n0279 0275c〕 | Chengguan: 「初舉所依三昧。覺不滯寂，故名善覺，覺彼一相，故用為方便。」 tr. “First, raising the samādhi upon which it depends. The awakening does not stall in quiescence, and therefore it is named good awakening; he awakens to that single characteristic, and therefore uses it as skillful means.” 〔T35n1735 0883a20〕; the sixty has 「正受三昧，名曰善覺」 tr. “the samādhi of right reception, named Good Awakening” 〔T09n0278 0627a21〕 |
| Pore | This sense: 「如來身一毛孔中，有一切眾生數等諸佛身」 tr. “within a single pore of the Tathāgata’s body there are buddha-bodies equal in number to all sentient beings” 〔T10n0279 0275b17〕〔T10n0279 0275b〕 | Chengguan: 「一毛含多，遍法界故」 tr. “one hair contains many, because it pervades the Dharma realm” 〔T35n1735 0883b01〕; 「但容毛處即是毛孔。」 tr. “whatever place can hold a hair is a pore.” 〔T35n1735 0883b06〕; the sixty has 「毛道」 tr. “hair-track” 〔T09n0278 0627a26〕 |
| Not apart from this mind | This sense: 「諸佛如來不離此心成正覺故」 tr. “because the buddhas, the tathāgatas, do not accomplish right awakening apart from this mind” 〔T10n0279 0275b24〕〔T10n0279 0275b〕 | Chengguan: 「釋云不離者，有二義：一眾生身心，即佛所證故；二全即佛，菩提性故。」 tr. “In explaining ‘not apart’, there are two senses: first, the bodies and minds of sentient beings are the very object the Buddha has realized; second, they are wholly the Buddha’s, being the nature of awakening.” 〔T35n1735 0883b18〕 |
III. Similes and Rhetoric
(1) The simile of the great ocean sealing and making appear bodily forms — 「佛子！譬如大海普能印現四天下中一切眾生色身形像，是故共說以為大海；諸佛菩提亦復如是，普現一切眾生心念、根性樂欲而無所現，是故說名諸佛菩提。」 tr. “Sons of the Buddha! It is like the great ocean, which is able universally to seal and make appear the bodily forms and images of all the sentient beings within the four continents, and therefore all alike say of it that it is the great ocean; the awakening of the buddhas is like this too — it universally manifests the thoughts, faculties, and desires of all sentient beings, and yet nothing is manifested, and therefore it is said to be named the awakening of the buddhas.” 〔T10n0279 0275a05〕〔T10n0279 0275a〕:
- The ground of the simile: the great ocean universally seals the bodily forms and images of all sentient beings within the four continents, and therefore gets the name ocean.
- The substance likened: the awakening of the buddhas universally manifests the thoughts, faculties, and desires of all sentient beings and yet nothing is manifested, and therefore gets the name awakening.
- The sense revealed: Chengguan judges it to be the ocean-seal samādhi, and explains the three senses of 「無所現」 tr. “nothing is manifested”: 「一無心現，故如海；二所現，空故如像；三無別體故，如水與像不可分異。自體顯現，故名為覺。」 tr. “First, it manifests without a mind to manifest, and so it is like the ocean; second, what is manifested is empty, and so it is like the images; third, there is no separate substance, and so it is as water and image cannot be pulled apart into two. The self-substance reveals itself, and therefore it is named awakening.” 〔T35n1735 0882b03〕
(2) The simile of space, neither increased nor decreased by forming and ruin — 「佛子！譬如虛空，一切世界若成若壞，常無增減。何以故？虛空無生故。諸佛菩提亦復如是，若成正覺、不成正覺，亦無增減。」 tr. “Sons of the Buddha! It is like space: whether all worlds form or are ruined, it is ever without increase or decrease. Why is this? Because space is unarisen. The awakening of the buddhas is like this too: whether right awakening is accomplished or is not accomplished, there is likewise neither increase nor decrease.” 〔T10n0279 0275a26〕〔T10n0279 0275a〕:
- The ground of the simile: worlds form and are ruined while space is without increase or decrease, because space is unarisen.
- The substance likened: the accomplishing of right awakening and the not accomplishing of it neither increase nor decrease awakening, because awakening has no characteristic and no non-characteristic, and is neither one nor manifold.
- The sense revealed: Chengguan judges it to be 「體離虧盈」 tr. “the substance free of waning and waxing”: 「虛空無生，故體無增減。菩提無相，成不寧殊。」 tr. “Space is unarisen, and so the substance is without increase or decrease. Awakening is without characteristic; how should accomplishing differ from not accomplishing?” 〔T35n1735 0883a13〕
(3) The simile of conjured minds and conjured buddhas (with the exchange of question and answer) — 「假使有人能化作恒河沙等心，一一心復化作恒河沙等佛，皆無色、無形、無相，如是盡恒河沙等劫無有休息」 tr. “suppose a person were able to conjure up minds as many as the sands of the Gaṅgā, and each single mind in turn conjured up buddhas as many as the sands of the Gaṅgā, all without color, without shape, and without characteristic, and it went on thus for kalpas as many as the sands of the Gaṅgā without rest” 〔T10n0279 0275b01〕〔T10n0279 0275b〕; the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising answers 「化與不化等無有別，云何問言凡有幾何」 tr. “the conjured and the unconjured are equal and without difference; how then can you ask ‘how many are there in all’?” 〔T10n0279 0275b05〕, and Samantabhadra confirms him and joins it up, saying 「設一切眾生，於一念中悉成正覺，與不成正覺等無有異」 tr. “suppose all sentient beings in a single thought entirely accomplish right awakening: this is equal to and no different from their not accomplishing right awakening” 〔T10n0279 0275b07〕〔T10n0279 0275b〕:
- The ground of the simile: conjured minds in turn conjure buddhas, without color, shape, or characteristic, and it does not rest for kalpas on end.
- The substance likened: all sentient beings accomplishing right awakening entirely in a single thought is equal to and no different from their not accomplishing it.
- The sense revealed: Chengguan judges it to be 「相無增減」 tr. “the characteristic free of increase and decrease”, and judges the simile to fall into three parts: 「文中三：初舉喻問答。以化現無形，喻成不莫異。化多心者，喻修多因。化成多佛，喻證多果。次「普賢」下讚善以合。三「佛子」下結此生後。」 tr. “Three in the text: first, raising the simile in question and answer. That the conjured appears without shape is a simile for accomplishing and not accomplishing being in no way different. The conjuring of many minds is a simile for cultivating many causes. The conjuring into being of many buddhas is a simile for realizing many fruits. Second, from ‘Samantabhadra’ onward, praising it as excellent and joining it up. Third, from ‘Sons of the Buddha’ onward, concluding this and giving rise to what follows.” 〔T35n1735 0883a14〕
(4) The simile of the opening lotus (within the verses) — the verse in repetition 「放眾生等無量光，開悟群品如蓮敷」 tr. “he sends forth measureless lights equal in number to sentient beings, awakening the whole host of beings as a lotus flower opens” 〔T10n0279 0275c11〕〔T10n0279 0275c〕: the opening of the lotus flower is a simile for the awakening of the host of beings; the prose has no such simile, and it appears only in the verses. At this place the sixty has 「除滅一切闇，開悟諸群生」 tr. “he removes and extinguishes all darkness and awakens the whole host of living beings” 〔T09n0278 0627b29〕, without the lotus simile.
(5) The simile of the mold upon the image — a simile set up by Chengguan in explaining the passage on the mutual interpenetration of cause and fruit (set up by the commentator, not in the text of the scripture): 「又此眾生乃是像上之模，令其去模，則自見己佛亦見他成」 tr. “moreover these sentient beings are the mold upon the image; let the mold be taken away, and one sees one’s own buddha oneself and sees the accomplishing of others as well” 〔T35n1735 0882c20〕
(6) The simile of taking east for west when lost — Chengguan explaining that from the position of a sentient being one does not see the matters of the perfect teaching (set up by the commentator, not in the text of the scripture): 「如迷東謂西，正執西故。若諸情頓破，則法界圓現無不已成，猶彼人悟，西處全東。」 tr. “It is like taking east for west when lost, precisely because one grasps at west. If the graspings of feeling are broken through all at once, then the Dharma realm manifests in its roundness and there is nothing not already accomplished — as when that man wakes up, and the place he called west is entirely east.” 〔T35n1735 0882c14〕
IV. Collation with Parallel Translations
The Chinese witnesses for this sense: Śikṣānanda T279 (the base text · the seventh sense of the Chapter on the Appearance of the Tathāgata, chapter thirty-seven) · Buddhabhadra T278 (part three of the Chapter on the Nature-Arising of the Jewel-King Tathāgata, chapter thirty-two, of the Jin translation of the Avataṃsaka in sixty fascicles, beginning 〔T09n0278 0626c09〕 and ending 〔up to just before 0627c05〕). This sense has no separately circulating scripture and no treatise that takes up its text 〔not found〕. What follows is recorded in full, sentence by sentence, without adjudication.
Sentence One The Raising of the Question
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Sons of the Buddha! How should the bodhisattva-mahāsattvas know the accomplishing of right awakening of the Tathāgata, the Arhat, the Perfectly Awakened One? | T10n0279 0274c28 |
| Buddhabhadra T278 | How does the bodhisattva-mahāsattva know and see the awakening of the Tathāgata, the worthy of offerings, the rightly and fully awakened one? | T09n0278 0626c09 |
Where the divergences lie: (a) the eighty has 「成正覺」 tr. “the accomplishing of right awakening” and the sixty has 「菩提」 tr. “awakening” — as for the name of what is asked about, the eighty speaks with respect to the accomplishing and the sixty with respect to what is awakened to. (b) The epithets of the Buddha, in the eighty 「如來、應、正等覺」 tr. “the Tathāgata, the Arhat, the Perfectly Awakened One” and in the sixty 「如來、應供、等正覺」 tr. “the Tathāgata, the worthy of offerings, the rightly and fully awakened one”. (c) The eighty has 「知」 tr. “know” throughout, while the sixty has the two graphs 「知、見」 tr. “know and see” raised together.
Sentence Two The General Statement of Substance and Characteristic
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Toward every meaning there is no observing; toward dharmas there is equality and no doubt; nondual and without characteristic, without moving and without halting, measureless and without bound, leaving far behind the two extremes, abiding in the Middle Way, passing beyond all letters and speech | T10n0279 0275a |
| Buddhabhadra T278 | He understands every meaning, extinguishes and removes doubt, is nondual and equally awakened, without characteristic, without moving, without regressing, measureless, boundless, without bondage, without release, leaving far behind the two extremes, knowing what is the case and what is not the case | T09n0278 0626c10 |
Where the divergences lie: (a) the eighty 「於一切義無所觀察」 tr. “toward every meaning there is no observing” 〔T10n0279 0275a01〕 ↔ the sixty 「解一切義」 tr. “he understands every meaning” — the one speaks from non-observing, the other from understanding. In his commentary on the eighty-fascicle text Chengguan takes up both witnesses together: 〔T35n1735 0882a06〕「觀極於無觀，故《淨名》云「不觀是菩提，離諸緣故。」〔T35n1735 0882a06〕如海無心而能頓鑒，非無所了，故晉經云解一切義。二經合明，義方圓妙。」 tr. “Observing carried to its limit becomes non-observing, and therefore the Jingming says, ‘not observing is awakening, because it is apart from all conditions.’ Like the ocean, which without a mind is able to mirror all at once, it is not that nothing is understood, and therefore the Jin scripture says ‘he understands every meaning’. Only when the two scriptures are made clear together is the sense round and subtle.” (b) The sixty has ‘without regressing’ and ‘without bondage, without release’, which the eighty lacks; Chengguan records where they belong: 「晉經此前有無縛無脫，並含在二邊之內。」 tr. “Before this the Jin scripture has ‘without bondage, without release’, and both are contained within the two extremes.” 〔T35n1735 0882a23〕 (c) The eighty 「住於中道，出過一切文字言說」 tr. “abiding in the Middle Way, passing beyond all letters and speech” 〔T10n0279 0275a03〕 ↔ the sixty 「知處非處」 tr. “knowing what is the case and what is not the case”.
Sentence Three The Simile of the Ocean-Seal
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | It is like the great ocean, which is able universally to seal and make appear the bodily forms and images of all the sentient beings within the four continents, and therefore all alike say of it that it is the great ocean | T10n0279 0275a |
| Buddhabhadra T278 | It is like the great ocean, which is the seal of the forms and images of all sentient beings, and therefore the great ocean is said to be named the seal | T09n0278 0626c15 |
Where the divergences lie: the eighty sets up the simile with 「普能印現」 tr. “able universally to seal and make appear” and concludes the name as 「大海」 tr. “the great ocean”, while the sixty sets it up with 「色像之印」 tr. “the seal of forms and images” and concludes the name as 「印」 tr. “the seal”; where the simile is joined to the dharma, the eighty concludes 「是故說名諸佛菩提」 tr. “and therefore it is said to be named the awakening of the buddhas” 〔T10n0279 0275a09〕 and the sixty concludes 「故說如來為一切覺」 tr. “and therefore the Tathāgata is said to be the awakening of all” 〔T09n0278 0626c18〕.
Sentence Four The List of Bodies Equal in Measure
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | He obtains a body equal in measure to all sentient beings, obtains a body equal in measure to all dharmas, obtains a body equal in measure to all lands, obtains a body equal in measure to all the three times, obtains a body equal in measure to all buddhas, obtains a body equal in measure to all speech, obtains a body equal in measure to suchness, obtains a body equal in measure to the Dharma realm, obtains a body equal in measure to the realm of space, obtains a body equal in measure to the unobstructed realm, obtains a body equal in measure to all vows, obtains a body equal in measure to all practices, obtains a body equal in measure to the realm of quiescent nirvāṇa | T10n0279 0275a |
| Buddhabhadra T278 | He obtains a body equal to all sentient beings; obtains a body equal to all dharmas; obtains a body equal to all lands; obtains a body equal to all the three times; obtains a body equal to all tathāgatas; obtains a body equal to all buddhas; obtains a body equal to all speech; obtains a body equal to the whole Dharma realm; obtains a body equal to the realm of space; obtains a body equal to the unobstructed Dharma realm; obtains a body equal to the realm of bringing forth the measureless; obtains a body equal to the realm of all practices; obtains a body equal to the realm of quiescent nirvāṇa | T09n0278 0626c22 |
Where the divergences lie: (a) both witnesses have thirteen bodies, yet what they list is not wholly the same: the eighty has 「真如量等身」 tr. “a body equal in measure to suchness” and 「一切願量等身」 tr. “a body equal in measure to all vows”, which the sixty lacks; the sixty has the two bodies 「一切如來等身」 tr. “a body equal to all tathāgatas” and 「一切諸佛等身」 tr. “a body equal to all buddhas” listed side by side, where the eighty has only the single body 「一切佛量等身」 tr. “a body equal in measure to all buddhas”; the sixty has 「出生無量界等身」 tr. “a body equal to the realm of bringing forth the measureless”, which the eighty lacks. (b) The eighty has 「量等身」 tr. “a body equal in measure” in every clause, while the sixty has 「等身」 tr. “a body equal”. (c) The concluding sentence on the three wheels, in the eighty 「得如是等無量無數清淨三輪」 tr. “he obtains measureless, countless pure three wheels such as these” 〔T10n0279 0275a18〕 and in the sixty 「如來具足如是等三種清淨無量」 tr. “the Tathāgata is complete in measureless purities of three kinds such as these” 〔T09n0278 0626c29〕. Chengguan judges according to the eighty-fascicle text: 「今初，有十三身，前六等事、次三等理、次一等事理事事無礙、後三等因果。略舉十三，故結云無量。」 tr. “Here first, there are thirteen bodies: the first six equal phenomena, the next three equal principle, the next one equals the non-obstruction of principle and phenomena and of phenomena among themselves, and the last three equal cause and fruit. Thirteen are raised in brief, and therefore it concludes by saying ‘measureless’.” 〔T35n1735 0882b13〕
Sentence Five The List of Clauses of Naturelessness
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Namely: no nature of characteristic, no nature of exhaustion, no nature of arising, no nature of ceasing, no nature of self, no nature of non-self, no nature of a sentient being, no nature of a non-sentient-being, no nature of awakening, no nature of the Dharma realm, no nature of space, and further no nature of accomplishing right awakening | T10n0279 0275a |
| Buddhabhadra T278 | Because they are without nature; because they are without characteristic, without exhaustion, without arising, and without ceasing; because of the nature of self and of non-self; because of the nature of a sentient being and of a non-sentient-being; because of awakening and of there being nothing awakened to; because the Dharma realm is without own-nature; because the realm of space is without own-nature | T09n0278 0627a04 |
Where the divergences lie: the eighty has twelve clauses, while the sixty opens and closes them differently (the sixty sets 「覺、無所覺」 tr. “awakening and there being nothing awakened to” against the eighty’s 「無菩提性」 tr. “no nature of awakening”, and has no clause 「成正覺性」 tr. “nature of accomplishing right awakening”). Chengguan judges according to the eighty-fascicle text: 「後釋所無。有十二句：前四通生及佛、次四約眾生、後四唯約佛。」 tr. “Afterward it explains what is absent. There are twelve clauses: the first four run through both sentient beings and buddhas, the next four are with respect to sentient beings, and the last four are with respect to buddhas alone.” 〔T35n1735 0882c24〕 He also gathers them into six pairs: 「一能相所相對……二生滅對……三我非我對……四緣非緣對……五能所證對……六合不合對」 tr. “first, the pair of the characterizing and the characterized … second, the pair of arising and ceasing … third, the pair of self and non-self … fourth, the pair of condition and non-condition … fifth, the pair of the realizer and the realized … sixth, the pair of the joined and the unjoined” 〔T35n1735 0882c28–0883a08〕.
Sentence Six The Question and Answer on Conjured Minds and Conjured Buddhas
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | 「佛子！於汝意云何？彼人化心，化作如來，凡有幾何？」 tr. “Son of the Buddha! What do you think? The tathāgatas conjured by that person’s conjured minds — how many are there in all?” The bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising said: 「如我解於仁所說義，化與不化等無有別，云何問言凡有幾何？」 tr. “As I understand the meaning of what you, sir, have said: the conjured and the unconjured are equal and without difference; how then can you ask ‘how many are there in all’?” | T10n0279 0275b |
| Buddhabhadra T278 | 「於意云何？彼化如來寧為多不？」 tr. “What do you think? Are those conjured tathāgatas many or not?” He answered, saying: 「我知仁意，若化、不化，等無有異。」 tr. “I know your meaning, sir: whether conjured or unconjured, they are equal and without difference.” | T09n0278 0627a14 |
Where the divergences lie: (a) as to the marking of the one who answers, the eighty brings out plainly 「如來性起妙德菩薩言」 tr. “the bodhisattva Wondrous Virtue of the Tathāgata’s Nature-Arising said” 〔T10n0279 0275b04〕, while the sixty has only 「答曰」 tr. “he answered, saying” and does not bring out the name. (b) The eighty’s answer has the counter-question 「云何問言凡有幾何」 tr. “how then can you ask ‘how many are there in all’?” 〔T10n0279 0275b06〕, which the sixty lacks. (c) The words of confirmation, in the eighty 「善哉善哉！佛子！如汝所說」 tr. “Excellent, excellent! Son of the Buddha! It is as you have said” 〔T10n0279 0275b06〕 and in the sixty 「善哉！善哉！佛子！誠如所言」 tr. “Excellent! Excellent! Son of the Buddha! It is truly as you have said” 〔T09n0278 0627a15〕.
Sentence Seven The Entire Accomplishing of Right Awakening in a Single Thought
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Suppose all sentient beings in a single thought entirely accomplish right awakening: this is equal to and no different from their not accomplishing right awakening. Why is this? Because awakening has no characteristic; and if it has no characteristic, then there is neither increase nor decrease. | T10n0279 0275b |
| Buddhabhadra T278 | Suppose all sentient beings in a single thought entirely accomplish right awakening: whether accomplished or not yet accomplished, all alike are equal. Why is this? Because awakening is without nature. There is neither increase nor decrease, and the awakening of the tathāgatas is all of one nature, namely: naturelessness. | T09n0278 0627a16 |
Where the divergences lie: as to the reason given, the eighty has 「菩提無相故」 tr. “because awakening has no characteristic” and the sixty 「菩提無性故」 tr. “because awakening is without nature” — the one speaks with respect to characteristic, the other with respect to nature. The sixty further sets out 「如來菩提皆悉一性，所謂：無性」 tr. “the awakening of the tathāgatas is all of one nature, namely: naturelessness” 〔T09n0278 0627a18〕, which the eighty lacks at this place (the eighty’s 「所謂：無性」 tr. “namely: naturelessness” stands in the earlier passage on the universal seeing within the Buddha’s body).
Sentence Eight The Samādhi of the Wisdom of Good Awakening
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | When the Tathāgata accomplishes right awakening, by the skillful means of the single characteristic he enters the samādhi of the wisdom of good awakening; and having entered it, within the one vast body of the accomplishing of right awakening he manifests bodies equal in number to all sentient beings, abiding within that body. | T10n0279 0275b |
| Buddhabhadra T278 | The Tathāgata, the worthy of offerings, the rightly and fully awakened one, having accomplished right awakening, receives rightly a samādhi named Good Awakening. Having rightly received the samādhi, he obtains bodies of awakening in number equal to the bodies of all sentient beings. | T09n0278 0627a20 |
Where the divergences lie: (a) the eighty has the clause 「以一相方便」 tr. “by the skillful means of the single characteristic”, which the sixty lacks. (b) The eighty has 「入善覺智三昧」 tr. “he enters the samādhi of the wisdom of good awakening” and the sixty 「正受三昧，名曰善覺」 tr. “he receives rightly a samādhi named Good Awakening”. (c) The sentence extending the case by kind, in the eighty 「如一成正覺廣大身，一切成正覺廣大身悉亦如是」 tr. “as with this one vast body of the accomplishing of right awakening, so are all the vast bodies of the accomplishing of right awakening likewise” 〔T10n0279 0275b13〕 and in the sixty 「如一三昧，一切三昧、一切法門，亦復如是」 tr. “as with one samādhi, so are all samādhis and all gates of Dharma likewise” 〔T09n0278 0627a23〕 — the eighty extends the case with respect to the body, the sixty with respect to samādhis and gates of Dharma.
Sentence Nine The Pore Containing Buddha-Bodies
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | The bodhisattva-mahāsattva should know that within a single pore of the Tathāgata’s body there are buddha-bodies equal in number to all sentient beings. Why is this? Because the body of the Tathāgata’s accomplishing of right awakening is ultimately without arising or ceasing. | T10n0279 0275b |
| Buddhabhadra T278 | In a single hair-track the bodhisattva-mahāsattva knows entirely the tathāgata-bodies equal to all sentient beings; and as with one hair-track, so with all hair-tracks and all places of the Dharma realm likewise. Why is this? Because the awakening-body of the Tathāgata reaches everywhere and is present everywhere. | T09n0278 0627a25 |
Where the divergences lie: the eighty has 「毛孔」 tr. “pore” and the sixty 「毛道」 tr. “hair-track”; the eighty explains the question with 「究竟無生滅故」 tr. “because it is ultimately without arising or ceasing” and the sixty with 「無處不至、無處不有故」 tr. “because there is no place it does not reach and no place where it is not” 〔T09n0278 0627a28〕 — the eighty explains the containing of the many by non-arising, the sixty by pervading and reaching. In commenting on the eighty-fascicle text Chengguan takes his stand squarely on 「不生」 tr. “non-arising” in his explanation: 「初明一毛含多，釋以不生故。」 tr. “First, making clear that one hair contains many, explained by reason of non-arising.” 〔T35n1735 0883b02〕
Sentence Ten In One’s Own Mind There Is Ever a Buddha Accomplishing Right Awakening
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | The bodhisattva-mahāsattva should know that in his own mind, thought after thought, there is ever a buddha accomplishing right awakening. Why is this? Because the buddhas, the tathāgatas, do not accomplish right awakening apart from this mind. | T10n0279 0275b |
| Buddhabhadra T278 | This bodhisattva-mahāsattva knows for himself that within his body there is the awakening of all the buddhas entirely. Why is this? Because that bodhisattva’s mind is not apart from the awakening of all the tathāgatas. | T09n0278 0627b02 |
Where the divergences lie: (a) the eighty has 「自心念念常有佛成正覺」 tr. “in his own mind, thought after thought, there is ever a buddha accomplishing right awakening” 〔T10n0279 0275b24〕 and the sixty 「自知身中悉有一切諸佛菩提」 tr. “he knows for himself that within his body there is the awakening of all the buddhas entirely” 〔T09n0278 0627b02〕 — the eighty speaks with respect to the accomplishing of right awakening, the sixty with respect to awakening. (b) In explaining the question, subject and object are exchanged: the eighty has 「諸佛如來不離此心」 tr. “the buddhas, the tathāgatas, are not apart from this mind” 〔T10n0279 0275b24〕 (the buddhas are not apart from the mind), while the sixty has 「彼菩薩心不離一切如來菩提」 tr. “that bodhisattva’s mind is not apart from the awakening of all the tathāgatas” 〔T09n0278 0627b03〕 (the mind is not apart from the buddhas). Fazang, on the sixty-fascicle text, sets up his own question and answer to discern this: 「問：此菩薩心不離如來菩提者，似是發菩提心、緣菩提為境，故云不離。何必即是心之自體？答：若爾，眾生既未發心、不緣菩提為境，不應例觀彼亦有菩提，故不約所緣也。」 tr. “Question: that this bodhisattva’s mind is not apart from the awakening of the Tathāgata would seem to mean that he has given rise to the mind of awakening and takes awakening as his object, and that this is why it says ‘not apart’. Why must it be the very substance of the mind itself? Answer: if it were so, then since sentient beings have not given rise to that mind and do not take awakening as their object, one ought not to reckon them along with the rest and hold that they too have awakening; therefore it is not said with respect to the object.” 〔T35n1733 0414b16〕
Sentence Eleven The Verses in Repetition
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Right awakening knows all dharmas, nondual, apart from the two, and all alike equal; its own nature is pure as space; self and non-self it does not discriminate. | T10n0279 0275c |
| Buddhabhadra T278 | Awakening is not a dharma of two; it leaves far behind the two extremes; it removes and extinguishes all evil; it awakens to all dharmas equally. | T09n0278 0627b10 |
Where the divergences lie: (a) the eighty’s verses are six verses in lines of seven graphs, the sixty’s twelve verses in lines of five graphs. (b) As to the judging of the number of the verses and the order of the gates they set in verse, Chengguan, on the eighty-fascicle text, has 「後偈有六，頌前十門：初二次第頌初二門；次三如次頌六七八；後一通頌四五九十，以同是普現無量義故。其第三門但顯離言，故略」 tr. “The verses that follow are six, setting the ten gates before in verse: the first two set the first two gates in verse in order; the next three set the sixth, seventh, and eighth in verse in order; the last one sets the fourth, fifth, ninth, and tenth in verse together, since they are alike the sense of universally manifesting the measureless. As for the third gate, it only reveals the being apart from speech, and so it is passed over” 〔T35n1735 0883b29〕; Fazang, on the sixty-fascicle text, has 「頌中十二偈，初二頌初體性門、次二頌第二業用門、次二頌第六體離虧盈門、次二頌第七用無增減門、次二頌第八依定起用門、後二頌第五顯現因果門及頌初門業用中法說也。餘門略無頌」 tr. “Among the verses there are twelve: the first two set in verse the first gate, that of substance and nature; the next two the second gate, that of function; the next two the sixth gate, the substance free of waning and waxing; the next two the seventh gate, the function without increase or decrease; the next two the eighth gate, the arising of function in dependence on concentration; the last two the fifth gate, the manifesting of cause and fruit, and also set in verse the exposition of the dharma within the function of the first gate. The remaining gates are passed over and have no verses” 〔T35n1733 0414b26〕 — the two witnesses differ in the number of their verses to begin with, and the two commentaries each follow the witness each was commenting upon; all is recorded without adjudication.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The mutual interpenetration of cause and fruit · sentient being and buddha not two — 「如來成正覺時，於其身中普見一切眾生成正覺，乃至普見一切眾生入涅槃，皆同一性，所謂：無性。」 tr. “When the Tathāgata accomplishes right awakening, within his body he universally sees all sentient beings accomplishing right awakening, and so on until he universally sees all sentient beings entering nirvāṇa, all of one and the same nature, namely: naturelessness.” 〔T10n0279 0275a19〕〔T10n0279 0275a〕 Chengguan judges this gate to be ‘the mutual interpenetration of cause and fruit’, and makes clear that it is a great articulation of his own school:
「此中之成，為理為事？若是事成，何以釋云同一性故？若是理成，何以此云成正覺耶？入涅槃耶？此是華嚴大節圓宗之義，不對諸宗難以取解。」 tr. “Is the accomplishing here in principle or in fact? If it is an accomplishing in fact, why does the explanation say ‘because they are of one and the same nature’? If it is an accomplishing in principle, why does it say here ‘accomplishing right awakening’, and ‘entering nirvāṇa’? This is the great articulation of Huayan, the sense of the perfect school; it is hard to grasp if one does not set it against the other schools.” 〔T35n1735 0882c01〕
He also makes clear how the equalling and the equalled complete each other in turn: 「又前章以我等彼故遍同彼量，今明以彼等我故全現我中，是知一性平等，反覆相成。」 tr. “Again, the earlier section, taking myself as equal to them, pervades and is the same as their measure; here it is made clear that, taking them as equal to me, they are wholly manifested within me. From this one knows that the equality of the one nature completes itself back and forth.” 〔T35n1735 0882b28〕
(2) Long since accomplished — Chengguan here goes through in turn how the various schools look at sentient beings, and at the end sets out the view of his own school:
「若依此宗，舊來成竟亦涅槃竟，非約同體，此成即是彼成。」 tr. “If one follows this school, they have long since been accomplished and have long since entered nirvāṇa; it is not with respect to a shared substance — this accomplishing is that accomplishing.” 〔T35n1735 0882c11〕
And this is no obstacle to transforming beings: 「若爾，諸佛何以更化眾生？不如是知，所以須化。如是化者，是究竟化。如是化者，無不化時」 tr. “If it is so, why do the buddhas still transform sentient beings? Because they do not know it thus, transforming is required. One who transforms in this way transforms ultimately. One who transforms in this way has no time when he is not transforming” 〔T35n1735 0882c16〕 — that they are long since accomplished and that transforming is still required stand together, and this is the most perilous stroke in this sense.
(3) Within the bodies of sentient beings there is the fruit-virtue of awakening (the one vehicle distinguished from the three) — Fazang, explaining the passage on one’s own mind in the sixty-fascicle text, makes clear that this belongs to the one vehicle alone:
「眾生心中菩提之性，既與果法無有差別，則眾生身中有果德菩提，非唯因性。此亦諸教不同。若小乘宗，總不辨佛性。若三乘宗，一切眾生位中但有因性，如《涅槃》云「佛性是因而非果。」若一乘宗，亦具果法，如此經文。」 tr. “Since the nature of awakening within the minds of sentient beings is in no way different from the fruit-dharmas, then within the bodies of sentient beings there is the awakening that is fruit-virtue, and not the nature that is cause alone. Here too the teachings differ. In the schools of the lesser vehicle, buddha-nature is not treated of at all. In the schools of the three vehicles, within the position of every sentient being there is only the nature that is cause, as the Nirvāṇa Sūtra says, ‘buddha-nature is cause and not fruit.’ In the school of the one vehicle, the fruit-dharmas too are complete, as in the text of this scripture.” 〔T35n1733 0414b15〕
Chengguan, on the eighty-fascicle text, runs on the same principle but speaks further with respect to the Buddha’s awakening: 「此即他果在我之因，非約因人自有佛性，此文正顯佛菩提故。」 tr. “This is the other’s fruit within my cause; it is not with respect to the person in the causal stage having a buddha-nature of his own, for this text sets forth precisely the awakening of a buddha.” 〔T35n1735 0883b20〕
(4) The scriptural ground of the ocean-seal samādhi — 「普現一切眾生心念、根性樂欲而無所現」 tr. “it universally manifests the thoughts, faculties, and desires of all sentient beings, and yet nothing is manifested” 〔T10n0279 0275a08〕〔T10n0279 0275a〕; Chengguan judges it directly to be the ocean-seal samādhi 〔T35n1735 0882b06〕, and cites the Awakening of Faith to establish it: 〔T35n1735 0882b05〕「《起信論》云「諸佛如來離於見想，無所不遍，心真實故。」〔T35n1735 0882b06〕即是諸法之性，自體顯照一切妄法，有大智用，斯即無思。」 tr. “The Dasheng qixin lun says, ‘the buddhas, the tathāgatas, are apart from seeing and conceiving; there is nowhere they do not pervade, because the mind is real.’ This is the very nature of all dharmas: its self-substance reveals and illumines all deluded dharmas and has the function of great wisdom, and this is to be without thought.” — the name ocean-seal in the Huayan school has one of its scriptural grounds within this chapter just here. 〔Recorded without adjudication〕
(5) There is no place he does not reach · the tip of a hair contains the Dharma realm — 「當知無有少許處空無佛身。何以故？如來成正覺，無處不至故」 tr. “one should know that there is not the least place standing empty and without a buddha-body. Why is this? Because when the Tathāgata accomplishes right awakening there is no place he does not reach” 〔T10n0279 0275b20〕〔T10n0279 0275b〕; Chengguan explains the question: 「無處不至則無非佛身矣，是謂大包天地、細入無間。」 tr. “If there is no place he does not reach, then there is nothing that is not the Buddha’s body — that is to say, in its greatness it wraps heaven and earth, and in its fineness it enters where there is no interval.” 〔T35n1735 0883b09〕 And he explains the doubt about the place of the Way: 「疑云：若爾，何以要就覺樹？釋云：隨機所能受耳。是知坐菩提樹多身頓成尚曰隨宜，有頂、鹿園豈為真極？」 tr. “The doubt says: if it is so, why must it be at the tree of awakening? The explanation says: only according to what capacities are able to receive. From this one knows that if even the sudden accomplishing of many bodies while seated beneath the tree of awakening is called an accommodation, how should the Peak of Existence or the Deer Park be the truly ultimate?” 〔T35n1735 0883b10〕
(6) The verbatim taking up of the scripture by a work of the lineage — the Huayan fajie xuanjing takes up the sentence of this sense verbatim and carries it on:
「故出現品云。設一切眾生於一念中悉成正覺。與不成正覺亦無有異。何以故。菩提無相無非相故。物物無相斯理顯現。生佛兩亡。」 tr. “Therefore the Chapter on the Appearance says: suppose all sentient beings in a single thought entirely accomplish right awakening; this is no different from their not accomplishing right awakening. Why is this? Because awakening has no characteristic and no non-characteristic. Thing after thing being without characteristic, this principle manifests. Sentient being and buddha are both forgotten.” 〔T45n1883 0678c23〕
(The work is signed as the Huayan fajie xuanjing (composed by Chengguan · explaining Dushun’s Fajie guanmen); the punctuation of the passage taken up differs from that of the base text, and its wording differs slightly (one graph read otherwise, three graphs added), and it is recorded as it stands.)
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their schools marked)
Chengguan, Huayan jing shu T35n1735 (following the eighty-fascicle text phrase by phrase · the principal witness)
The opening and closing of the kinds of awakening:
〔T35n1735 0881c09〕「三辨種類。或說唯一如智，契合無二相，故《淨名》云「夫如者不二不異故。」〔T35n1735 0881c11〕或開為二，《大品》明有性淨菩提及修成故，亦名性淨、方便淨也。或分為三，約三乘故，如《十地論》。或開為四，《涅槃》云「下智觀者得聲聞菩提，乃至上上智觀得佛菩提。」〔T35n1735 0881c14〕又四智菩提亦是四義。或分為五，如《大品》、《智論》說發心等故。或具明十，如〈離世間品〉。唯十為圓，是此所辨。」 tr. “Third, discerning the kinds. Some say there is only one, suchness and wisdom merging so that there is no characteristic of two, and therefore the Jingming says, ‘suchness is nondual and not different.’ Some open it into two, since the Dapin makes clear that there is an awakening pure by nature and an awakening accomplished by cultivation, also named the purity of nature and the purity of skillful means. Some divide it into three, with respect to the three vehicles, as in the Shidi lun. Some open it into four: the Nirvāṇa Sūtra says, ‘one who contemplates with lower wisdom obtains the awakening of a hearer, and so on until one who contemplates with the highest of the higher wisdom obtains the awakening of a buddha.’ Again, the awakening of the four wisdoms is likewise a fourfold sense. Some divide it into five, as the Dapin and the Zhi lun expound the raising of the mind and the rest. Some set forth ten in full, as in the Chapter on Detachment from the World. Only the ten is perfect, and it is this that is discerned here.”
The general gathering up of the ten gates of function:
「四明業用，文有十門，而體用參顯，各隨別義立目。今統收之，謂緣二諦、斷二障、證二空、起二智，印群機、現萬像，具十身、遍十方，周於毛端微塵等處，通因及果業用無邊，具如文顯。」 tr. “Fourth, clarifying the function: the text has ten gates, and substance and function are set forth interwoven, each heading being established according to its particular sense. Gathering them up in general now: taking the two truths as object, cutting off the two hindrances, realizing the two emptinesses, giving rise to the two wisdoms, sealing the many capacities, manifesting the myriad images, being complete in the ten bodies, pervading the ten directions, and pervading such places as the tip of a hair and a mote of dust — running through cause and fruit alike, its function is without bound, all as the text sets forth.” 〔T35n1735 0881c20〕
The essential sentences of the explanation of each of the ten gates: the second gate, 「等同萬法為菩提體，謂智與理冥同一圓覺，故云於法平等」 tr. “being equal and the same as the myriad dharmas is the substance of awakening; that is, wisdom and principle merge into one round awakening, and therefore it says ‘toward dharmas there is equality’” 〔0882a11〕; the third gate, 「一成一切成，不見生佛有異，故云無二，以知一切眾生即菩提相故」 tr. “one accomplishing, all accomplish, and one does not see sentient being and buddha as different, and therefore it says ‘nondual’, because one knows that all sentient beings are the very characteristic of awakening” 〔0882a14〕; the eighth gate, 「用該動寂，釋上無止，不滯定故」 tr. “the function embraces motion and stillness, explaining the ‘without halting’ above, because it does not stall in concentration” 〔0883a19〕; the tenth gate, 「普遍諸心，釋前二門」 tr. “the universal pervading of all minds, explaining the two gates before” 〔0883b13〕, concluding at the end with a double negation, 「一不離，結上無處不有；不斷，生下無有休息。二不離者，生佛非異故；不斷者，生佛非一，不同眾生可斷壞故」 tr. “First, ‘not apart’ concludes the ‘present everywhere’ above, and ‘not cut off’ gives rise to the ‘without a time of rest’ below. Second, ‘not apart’ is because sentient being and buddha are not different; ‘not cut off’ is because sentient being and buddha are not one, and it is unlike sentient beings, which can be cut off and destroyed” 〔0883b22〕.
The admonition on taking the sense:
「是以不得意者，作眾生思，故是不可；設作佛思，是亦不可。即亦不可，非即亦不可，當淨智眼，無取諸情。」 tr. “Hence for one who has not got the sense: to think of them as sentient beings will not do; and to think of them as buddhas will not do either. That they are identical will not do, and that they are not identical will not do either. One should purify the eye of wisdom and take up none of the feelings.” 〔T35n1735 0883b25〕
- Supplementary verbatim record of Chengguan’s words cited in the exposition: 「性離言故、理圓言偏故」 tr. “because the nature is apart from words, and because the principle is round while words are partial” 〔T35n1735 0882b10〕 · 「所等之分量」 tr. “the measure of what is equaled” 〔0882b16〕 · 「彼諸理事即我所證，能所冥合，彼尚即我，等之何難。」 tr. “Those principles and phenomena are what I myself realize; the realizer and the realized merge in the dark; since even they are I, what difficulty is there in equaling them?” 〔0882b18〕 · 「若就眾生位看者，尚不見唯心即空，安見圓教中事？」 tr. “If one looks from the station of sentient beings, one does not yet see that mind-only is itself emptiness; how should one see the matters within the round teaching?” 〔0882c13〕 (cited in the several sections of the exposition)
Fazang, Tanxuan ji T35n1733 (the commentary on the Chapter on the Nature-Arising of the Jewel-King Tathāgata in the sixty-fascicle Avataṃsaka)
The five kinds of awakening and their assignment to the doctrinal classification:
「三種類，有五：一菩提，有二，謂性淨菩提及修成菩提，出《大品經》。二有三菩提，一聲聞菩提、二緣覺菩提、三諸佛菩提，出《十地論》。三有五菩提，一發心菩提、二伏心菩提、三明心菩提、四出到菩提、五無上菩提，亦出《大品經》。解云：五中初一是十住初位、二是三賢位、三是初地見道、四修道滿、五是佛果究竟道。四有十菩提，如〈離世間品〉說。五通一切法，經云「一切法即菩提」等。解云：三菩提約初教，二五約終教，一切法就頓教，十種據圓教，通即可知。」 tr. “Third, the kinds; there are five. First, awakening has two: the awakening pure by nature and the awakening accomplished by cultivation, which come from the Dapin jing. Second, there are three awakenings: the awakening of a hearer, the awakening of a pratyekabuddha, and the awakening of the buddhas, which come from the Shidi lun. Third, there are five awakenings: the awakening of raising the mind, the awakening of subduing the mind, the awakening of clarifying the mind, the awakening of going forth and arriving, and unsurpassed awakening, which also come from the Dapin jing. Explanation: among the five, the first is the first of the ten abodes, the second the stages of the three worthies, the third the path of seeing on the first ground, the fourth the completion of the path of cultivation, and the fifth the ultimate path that is the fruit of buddhahood. Fourth, there are ten awakenings, as expounded in the Chapter on Detachment from the World. Fifth, it runs through all dharmas, as the scripture says, ‘all dharmas are awakening’, and so on. Explanation: the three awakenings are with respect to the initial teaching, the two and the five with respect to the final teaching, all dharmas with respect to the sudden teaching, and the ten kinds according to the perfect teaching; the running-through may be understood accordingly.” 〔T35n1733 0412c07〕
The ten gates of substance and nature (explaining the ten senses of the sentence of general statement):
「初亦以十門明菩提體性：一覺解為性，言一切義者，真俗境義也。二斷障為性，滅除疑惑者，斷二障也。三證理為性，謂證離能所，故云不二等。四別舉離所取相，故云無相。五離能取見，故云無行。六令此相見永不再起，故云無退。」 tr. “The first also clarifies the substance and nature of awakening in ten gates: first, awakened understanding is its nature, and ‘every meaning’ means the sense of the objects both real and conventional. Second, the cutting off of hindrances is its nature, and ‘extinguishing and removing doubt’ is the cutting off of the two hindrances. Third, the realizing of principle is its nature, that is, realizing the being apart from subject and object, and therefore it says ‘nondual’ and the rest. Fourth, it raises separately the being apart from the grasped characteristic, and therefore says ‘without characteristic’. Fifth, it is apart from the grasping view, and therefore says ‘without moving’. Sixth, it causes this characteristic and this view never to arise again, and therefore says ‘without regressing’.” 〔T35n1733 0412c24〕
He also gives a further explanation: 「又釋：四當體離相；五性不遷流；六隨流不變；七具多功德故云無量；八盡於未來故云無邊；九性淨為性，謂在纏無縛出障無脫；十中道為性，故云離二邊。上來亦是內證平等。」 tr. “A further explanation: fourth, in its very substance it is apart from characteristics; fifth, its nature does not shift and flow; sixth, it follows the flow and yet does not change; seventh, it is complete in many virtues, and therefore says ‘measureless’; eighth, it reaches to the end of the future, and therefore says ‘boundless’; ninth, purity of nature is its nature, that is, within the bonds it is unbound and out of the hindrances it is unreleased; tenth, the Middle Way is its nature, and therefore it says ‘apart from the two extremes’. All the foregoing is likewise the equality of inner realization.” 〔T35n1733 0413a01〕
The three sentences concluding the virtues: 「無處不有者，明普遍也。不可壞者，雖遍在染，不為惑業所壞，亦不為治道所破。不可思議者，同染而非壞，是不思也。同因而是果，亦不可思也。」 tr. “‘Present everywhere’ makes clear its universal pervasion. ‘Indestructible’ means that though it pervades and is within defilement, it is not destroyed by delusion and karma, nor is it broken by the path of remedy. ‘Inconceivable’ means that it is the same as defilement and yet is not destroyed, and this is unthinkable; that it is the same as cause and yet is fruit is likewise unthinkable.” 〔T35n1733 0414b21〕
The concluding gate of skillful means: 「三結中方便門者，結前十門知見菩提竝是善巧之義也。」 tr. “Third, the gate of skillful means within the conclusion: it concludes that the knowing and seeing of awakening in the ten gates before are all alike the sense of skill in means.” 〔T35n1733 0414b24〕
Li Tongxuan, Xin Huayan jing lun T36n1739
No outline division belonging specifically to this sense is found (throughout the work the hits for 「如來出現品」 tr. “the Chapter on the Appearance of the Tathāgata” are all scattered citations made in other chapters, not an outline division proper to this sense) — 〔not found〕.
Chengguan, Yanyi chao T36n1736
Within the range of this unit no independent heading of an outline division is found — 〔not found〕.
Recorded without adjudication: as for the names of the ten gates of the explanation of the characteristics, Chengguan gives ‘the general setting forth of substance and characteristic · the very manifesting of the myriad capacities · the profundity of substance and characteristic · the equality of the three wheels · the mutual interpenetration of cause and fruit · the substance free of waning and waxing · the characteristic free of increase and decrease · the function that embraces motion and stillness · the pervading of the Dharma realm · the universal pervading of all minds’, while Fazang gives ‘clarifying the substance and nature · revealing the function · discerning the profundity · revealing the vastness · manifesting cause and fruit · being free of waning and waxing · being without increase or decrease · arising in dependence on concentration · pervading the Dharma realm · pervading within all minds’ — the number of gates is ten in both, while the names and the assignments differ (Chengguan’s second gate is 「即現萬機」 tr. “the very manifesting of the myriad capacities” where Fazang’s is 「顯業用」 tr. “revealing the function”; Chengguan’s fourth gate is 「三輪平等」 tr. “the equality of the three wheels” where Fazang’s is 「顯廣大」 tr. “revealing the vastness”; Chengguan’s eighth gate is 「用該動寂」 tr. “the function that embraces motion and stillness” where Fazang’s is 「依定起」 tr. “arising in dependence on concentration”). As for the opening and closing of the kinds of awakening, Chengguan lists one, two, three, four, five, and ten, and takes the ten as perfect, while Fazang lists two, three, five, ten, and the running-through of all dharmas, and assigns them by the four teachings (the three awakenings with respect to the initial teaching, the two and the five with respect to the final teaching, all dharmas with respect to the sudden teaching, and the ten kinds according to the perfect teaching) — Chengguan gives no assignment to the doctrinal classifications and Fazang does. As for the judging of the number of the verses in the two witnesses, Chengguan follows the eighty-fascicle text and makes them six verses, and Fazang follows the sixty-fascicle text and makes them twelve. The divergence of the names of the gates, the opening and closing of the kinds, and the opening and closing of the verses — these are divergent explanations of old; they are recorded, and no adjudication is made.
VII. Cross-Reading and Lineage
- The Chapter on the Nature-Arising of the Jewel-King Tathāgata in the sixty-fascicle Avataṃsaka 〔T09n0278 0626c09–0627c05 前〕: the complete parallel translation of this sense, wholly the same in the structure of the scene (the raising of the question · the general statement · the simile of the ocean-seal · the being apart from speech · the list of bodies equal in measure · the clauses of naturelessness · the simile of the forming and ruin of space · the question and answer on conjured minds and conjured buddhas · the samādhi of good awakening · the hair-track containing bodies · one’s own mind having awakening · the conclusion · the verses in repetition); for the sentence-by-sentence collation see heading four.
- The Huayan fajie xuanjing T45n1883 〔0678c23〕: it takes up verbatim the concluding sentence of this sense’s passage on conjured minds and conjured buddhas, 「設一切眾生於一念中悉成正覺。與不成正覺亦無有異。」 tr. “suppose all sentient beings in a single thought entirely accomplish right awakening; this is no different from their not accomplishing right awakening.” 〔T45n1883 0678c23〕, and carries it on with 「物物無相斯理顯現。生佛兩亡。」 tr. “thing after thing being without characteristic, this principle manifests. Sentient being and buddha are both forgotten.” 〔T45n1883 0678c25〕 — the direct passing on of the sentence of this sense into the contemplative gate of the Huayan school; the full text is at heading five, item (6). 〔Recorded without adjudication〕
- The Huayan school’s sense of nature-arising: Fazang, on the sixty-fascicle text, labels the outline of this sense straightforwardly as 「性起菩提」 tr. “the awakening of nature-arising” 〔T35n1733 0412c02〕; the mutual interpenetration of cause and fruit, the being long since accomplished, and the fruit-virtue of awakening within the bodies of sentient beings — the scriptural grounds of the gate of nature-arising lie here. 〔Recorded without adjudication〕
- The Dasheng qixin lun T32n1666: examined with 「成正覺」 tr. “the accomplishing of right awakening” and 「性起」 tr. “nature-arising”, there are zero hits — 〔not found〕. (Chengguan’s commentary does cite the Dasheng qixin lun’s sentence 「諸佛如來離於見想」 tr. “the buddhas, the tathāgatas, are apart from seeing and conceiving” 〔T35n1735 0882b06〕 in explaining the ocean-seal, for which see heading five, item (4); but this is a commentator citing a treatise, not a treatise taking up the scripture.)
- Fazang’s Huayan yisheng jiaoyi fenqi zhang T45n1866: no independent sentence taking up this sense’s 「成正覺」 tr. “the accomplishing of right awakening” or 「如來性起」 tr. “the nature-arising of the Tathāgata” is found among the group of citations from the Chapter on Nature-Arising — 〔not found〕.
- The treatises of the lineage (the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yuqie shidi lun T30n1579): examined with ‘conjured minds conjuring buddhas’ and ‘the samādhi of the wisdom of good awakening’, there are zero hits — 〔not found〕. This sense has no direct text taken up along the consciousness-only axis of the lineage; the absence is recorded in accordance with fact, and nothing from elsewhere is used to fill it. (The two commentaries do both cite the She lun’s sentence 「二智二斷為菩提體」 tr. “the two wisdoms and the two cuttings-off are the substance of awakening” 〔T35n1735 0881c07〕 on the gate of substance and nature; see heading one.)
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): chapter thirty-seven, the Chapter on the Appearance of the Tathāgata, the seventh sense, the accomplishing of right awakening, beginning 〔T10n0279 0274c28〕 and ending 〔up to just before 0275c14〕 (the seventh assembly, the return to the palace of Universal Light). The order of the passages: the raising of the question 〔0274c28〕 · the general statement of substance and characteristic 〔0274c–0275a〕 · the simile of the ocean-seal 〔0275a〕 · the being apart from speech 〔0275a〕 · the thirteen bodies equal in measure 〔0275a〕 · the three wheels 〔0275a〕 · the universal seeing within the Buddha’s body and the twelve clauses of naturelessness 〔0275a〕 · great compassion continuing unbroken 〔0275a〕 · the simile of the forming and ruin of space 〔0275a〕 · the simile of conjured minds and conjured buddhas with the question and answer 〔0275b〕 · the entire accomplishing of right awakening in a single thought 〔0275b〕 · the samādhi of the wisdom of good awakening 〔0275b〕 · the gates of measureless accomplishing of right awakening 〔0275b〕 · the pore containing buddha-bodies and the accomplishing of awakening at the place of the Way 〔0275b–0275c〕 · in one’s own mind, thought after thought, there is ever a buddha accomplishing right awakening 〔0275b〕 · the general conclusion 〔0275c〕 · the six verses in repetition 〔0275c〕. 〔Recorded · on the granularity of the sources〕 In this sense the eighty-fascicle text is attached sentence by sentence to sources at the level of the line; where a unique location could not be established, sources at the level of the register are given, and only the first sentence of the raising of the question 〔0274c28〕 is at the level of the line.
- Buddhabhadra T278 (the Jin translation, the principal witness for collation): part three of the Chapter on the Nature-Arising of the Jewel-King Tathāgata, chapter thirty-two, beginning 〔T09n0278 0626c09〕 and ending 〔up to just before 0627c05〕. The raising of the question 0626c09 · the general statement 0626c10 · the simile of the ocean-seal 0626c15 · the being apart from speech 0626c19 · the list of bodies equal in measure 0626c22 · the three kinds of purity 0626c29 · the universal seeing within the Buddha’s body 0627a01 · the clauses of naturelessness 0627a04 · great compassion delivering beings 0627a07 · the simile of the forming and ruin of space 0627a08 · conjured minds and conjured buddhas 0627a11 · the question and answer 0627a14 · the entire accomplishing of right awakening in a single thought 0627a16 · the samādhi of good awakening 0627a20 · the extending of the case by kind 0627a23 · the hair-track containing bodies 0627a25 · the accomplishing of awakening at the place of the Way 0627a29 · awakening present within one’s own body 0627b02 · the reckoning of others’ minds and the concluding of the virtues 0627b04 · the concluding gate of skillful means 0627b06 · the verses in repetition begin 0627b08 (the first verse 0627b10 · the verse on good awakening 0627b26 · the last verse 0627c03).
- Chengguan, Shu T35n1735: seventh, the awakening of the appearance, beginning 0881c01 and ending just before 0883c04. The reason for its coming and the three parts 0881c01 · the general statement of the five gates 0881c03 · explaining the name 0881c04 · the substance and nature, citing the She lun and the Zhi lun 0881c07 · the sixfold opening of the kinds 0881c09 · the general gathering up of the function 0881c19 · the ten gates of discerning the characteristics 0881c24 · the assignment of the ten gates 0881c28 · the explanation of the first gate 0882a04 · the second gate 0882a11 · the third gate 0882a14 · the ninth gate, being apart from the extremes 0882a23 · the tenth gate, being apart from speech 0882a27 · the sealing and manifesting of the myriad capacities 0882a29 · the three senses of ‘nothing is manifested’ 0882b03 · the citing of the Dasheng qixin lun 0882b05 · the profundity of nature and characteristic 0882b09 · the equality of the three wheels and the thirteen bodies 0882b11 · the mutual interpenetration of cause and fruit 0882b22 · the great articulation of the perfect school 0882c01 · the going through of the various schools 0882c05 · being long since accomplished 0882c11 · taking east for west when lost 0882c14 · ultimate transforming 0882c16 · the mold upon the image 0882c20 · the general explanation of naturelessness 0882c22 · the twelve clauses and the six pairs 0882c24–0883a08 · the concluding of great compassion continuing unbroken 0883a09 · the substance free of waning and waxing 0883a12 · the characteristic free of increase and decrease and the three parts of the simile of conjuring 0883a14 · the function that embraces motion and stillness 0883a19 · the pervading of the Dharma realm 0883a28 · one hair containing many 0883b02 · wrapping heaven and earth 0883b09 · the doubt about the place of the Way 0883b10 · the universal pervading of all minds 0883b13 · the two senses of ‘not apart’ 0883b18 · the double negation in conclusion 0883b21 · the admonition on taking the sense 0883b25 · the general conclusion 0883b28 · the six verses 0883b29–0883c03. The Chao T36n1736: an independent outline heading within this range 〔not found〕.
- Fazang, Tanxuan ji T35n1733: seventh, making clear the awakening of nature-arising, beginning 0412c02 and ending just before 0414c02. The outline name and the reason for its coming 0412c02 · the five gates 0412c03 · explaining the name 0412c04 · the substance and nature 0412c05 · the five kinds 0412c07 · the assignment to the doctrinal classification 0412c15 · the function 0412c17 · the ten gates of explaining the text 0412c20 · the ten gates of substance and nature 0412c24 · the further explanation 0413a01 · the gate of function 0413a05 · the fruit-virtue of awakening within the bodies of sentient beings 0414b11 · the one vehicle distinguished from the three 0414b13 · the question and answer, that it is not with respect to the object 0414b16 · the reckoning of others and the concluding of the virtues 0414b20 · the concluding gate of skillful means 0414b24 · the outline of the verses in twelve 0414b26 · entering the next sense 0414c02.
- Li Tongxuan, Lun T36n1739: an outline division belonging specifically to this sense 〔not found〕.
- Variant readings: within the range of T279 covered by this unit, 〔0274c28〕–〔0275c13〕, the Taishō base text carries 1 collation note, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0275c08〕性【大】｜恒【宮】. The interlinear notes (phonetic and collation glosses) were stripped and recorded at the level of the original-text layer.