華嚴經 品三十九 入法界品 · 本會（一）序分·請分·三昧現相分·集新眾分·舉失顯得分Avataṃsaka Sūtra · Entering the Dharma Realm · The Root Assembly, Part One: The Prologue, the Request, the Manifestation in Samādhi, the Gathering of the New Assembly, and the Showing of Loss and Gain
一場法會開場了八千多字，佛一句話也沒說。
大眾沒有出聲請問。他們心裡同時起了一個念：「如來境界、如來智行、如來加持、如來力、如來無畏、如來三昧、如來所住、如來自在、如來身、如來智」——這十樣，世間的天和人都到不了。
世尊知道了這個念。他沒有開口，逕自「入師子頻申三昧」。
然後樓閣忽然廣博，逝多林忽然廣博，虛空裡出現十種雲，十方一切世界都這樣見。
答案不是話，是相。澄觀釋此云，佛之所以自己入定，是表證法界唯佛能窮；之所以不說話，是表所證離言，並且要令人目擊而自證。
最刺人的是下一段。舍利弗、目揵連這些大弟子，人就在同一座林子裡，「皆悉不見」。
不是他們離得遠。經文一連打了十個比方，最後一個比方說：像入了滅盡定的比丘，六根都在，卻不知不覺。
而第九個比方更近——人一出生就有兩位天跟著，「天常見人，人不見天」。
看不見，從來不是距離的問題。
所以這一分叫『舉失顯得』。失是他們的，得是讀的人的：十八句「本……故」，一句一句翻過來，就是一份要修的功課。
An assembly opens with more than eight thousand graphs, and the Buddha does not say one word.
The assembly put no question aloud. In their hearts they raised, all at once, a single thought: “the state of the Tathāgata, the wisdom-practice of the Tathāgata, the empowering of the Tathāgata, the power of the Tathāgata, the fearlessness of the Tathāgata, the samādhi of the Tathāgata, the abiding of the Tathāgata, the self-mastery of the Tathāgata, the body of the Tathāgata, the wisdom of the Tathāgata” — these ten the gods and men of the world cannot reach.
The World-Honored One knew that thought. He did not open his mouth; he simply “entered the samādhi of the Lion’s Stretching.”
Then the pavilion of a sudden grew vast, the Jeta Grove of a sudden grew vast, ten kinds of cloud appeared in the empty sky, and all the worlds of the ten directions were seen in this same way.
The answer is not words; it is appearance. Chengguan glosses this thus: that the Buddha himself enters is to display that only a buddha can exhaust the realization of the Dharma realm; that he does not speak is to display that what is realized is apart from words, and further to make men witness it with their own eyes and realize it for themselves.
The passage that follows is the one that stings most. Śāriputra, Maudgalyāyana, and the rest of the great disciples were in that very same grove, and “none of them saw it.”
It is not that they were far off. The scripture strikes ten comparisons one after another, and the last of them says: like a monk who has entered the samādhi of cessation, whose six faculties are all there, and who neither knows nor perceives.
And the ninth comparison is nearer still — from the moment a man is born two gods accompany him, and “the gods constantly see the man, while the man does not see the gods.”
Not seeing has never been a question of distance.
And so this portion is called ‘the showing of loss and gain’. The loss is theirs; the gain is the reader’s: the eighteen clauses of “because they formerly did not …”, turned over one by one, are a course of practice to be undertaken.
〔T10 0319〕 爾時，世尊在室羅筏國逝多林給孤獨園大莊嚴重閣，與菩薩摩訶薩五百人俱，普賢菩薩、文殊師利菩薩而為上首，其名曰：光焰幢菩薩、須彌幢菩薩、寶幢菩薩、無礙幢菩薩、華幢菩薩、離垢幢菩薩、日幢菩薩、妙幢菩薩、離塵幢菩薩、普光幢菩薩、地威力菩薩、寶威力菩薩、大威力菩薩、金剛智威力菩薩、離塵垢威力菩薩、正法日威力菩薩、功德山威力菩薩、智光影威力菩薩、普吉祥威力菩薩、地藏菩薩、虛空藏菩薩、蓮華藏菩薩、寶藏菩薩、日藏菩薩、淨德藏菩薩、法印藏菩薩、光明藏菩薩、臍藏菩薩、蓮華德藏菩薩、善眼菩薩、淨眼菩薩、離垢眼菩薩、無礙眼菩薩、普見眼菩薩、善觀眼菩薩、青蓮華眼菩薩、金剛眼菩薩、寶眼菩薩、虛空眼菩薩、喜眼菩薩、普眼菩薩、天冠菩薩、普照法界智慧冠菩薩、道場冠菩薩、普照十方冠菩薩、一切佛藏冠菩薩、超出一切世間冠菩薩、普照冠菩薩、不可壞冠菩薩、持一切如來師子座冠菩薩、普照法界虛空冠菩薩、梵王髻菩薩、龍王髻菩薩、一切化佛光明髻菩薩、一切道場髻菩薩、一切願海音寶王髻菩薩、一切佛光明摩尼髻菩薩、示現一切虛空平等相摩尼王莊嚴髻菩薩、示現一切如來神變摩尼王幢網垂覆髻菩薩、出一切佛轉法輪音髻菩薩、說三世一切名字音髻菩薩、大光菩薩、離垢光菩薩、寶光菩薩、離塵光菩薩、焰光菩薩、法光菩薩、寂靜光菩薩、日光菩薩、自在光菩薩、天光菩薩、福德幢菩薩、智慧幢菩薩、法幢菩薩、神通幢菩薩、光幢菩薩、華幢菩薩、摩尼幢菩薩、菩提幢菩薩、梵幢菩薩、普光幢菩薩、梵音菩薩、海音菩薩、大地音菩薩、世主音菩薩、山相擊音菩薩、遍一切法界音菩薩、震一切法海雷音菩薩、降魔音菩薩、大悲方便雲雷音菩薩、息一切世間苦安慰音菩薩、法上菩薩、勝上菩薩、智上菩薩、福德須彌上菩薩、功德珊瑚上菩薩、名稱上菩薩、普光上菩薩、大慈上菩薩、智海上菩薩、佛種上菩薩、光勝菩薩、德勝菩薩、上勝菩薩、普明勝菩薩、法勝菩薩、月勝菩薩、虛空勝菩薩、寶勝菩薩、幢勝菩薩、智勝菩薩、娑羅自在王菩薩、法自在王菩薩、象自在王菩薩、梵自在王菩薩、山自在王菩薩、眾自在王菩薩、速疾自在王菩薩、寂靜自在王菩薩、不動自在王菩薩、勢力自在王菩薩、最勝自在王菩薩、寂靜音菩薩、無礙音菩薩、地震音菩薩、海震音菩薩、雲音菩薩、法光音菩薩、虛空音菩薩、說一切眾生善根音菩薩、示一切大願音菩薩、道場音菩薩、須彌光覺菩薩、虛空覺菩薩、離染覺菩薩、無礙覺菩薩、善覺菩薩、普照三世覺菩薩、廣大覺菩薩、普明覺菩薩、法界光明覺菩薩……如是等菩薩摩訶薩五百人俱。此諸菩薩皆悉成就普賢行願，境界無礙，普遍一切諸佛剎故；現身無量，親近一切諸如來故；淨眼無障，見一切佛神變事故；至處無限，一切如來成正覺所恒普詣故；光明無際，以智慧光普照一切實法海故；說法無盡，清淨辯才無邊際劫無窮盡故；等虛空界，智慧所行悉清淨故；無所依止，隨眾生心現色身故；除滅癡翳，了眾生界無眾生故；等虛空智，以大光網照法界故。及與五百聲聞眾俱，悉覺真諦，皆證實際，深入法性，永出有海；依佛功德，離結、使、縛，住無礙處；其心寂靜猶如虛空，於諸佛所永斷疑惑，於佛智海深信趣入。及與無量諸世主俱，悉曾供養無量諸佛，常能利益一切眾生，為不請友，恒勤守護，誓願不捨；入於世間殊勝智門，從佛教生，護佛正法，起於大願，不斷佛種，生如來家，求一切智。 時，諸菩薩大德、聲聞、世間諸王并其眷屬，咸作是念：「如來境界、如來智行、如來加持、如來力、如來無畏、如來三昧、如來所住、如來自在、如來身、如來智，一切世間諸天及人無能通達、無能趣入、無能信解、無能了知、無能忍受、無能觀察、無能揀擇、無能開示、無能宣明、無有能令眾生解了，唯除諸佛加被之力、佛神通力、佛威德力、佛本願力，及其宿世善根之力、諸善知識攝受之力、深淨信力、大明解力、趣向菩提清淨心力、求一切智廣大願力。唯願世尊隨順我等及諸眾生種種欲、種種解、種種智、種種語、種種自在、種種住地、種種根清淨、種種意方便、種種心境界、種種依止如來功德、種種聽受諸所說法，顯示如來往昔趣求一切智心、往昔所起菩薩大願、往昔所淨諸波羅蜜、往昔所入菩薩諸地、往昔圓滿諸菩薩行、往昔成就方便、往昔修行諸道、往昔所得出離法、往昔所作神通事、往昔所有本事因緣，及成等正覺、轉妙法輪、淨佛國土、調伏眾生、開一切智法城、示一切眾生道、入一切眾生所住、受一切眾生所施、為一切眾生說布施功德、為一切眾生現諸佛影像；如是等法，願皆為說！」 〔T10 0320〕 爾時，世尊知諸菩薩心之所念，大悲為身，大悲為門，大悲為首，以大悲法而為方便，充遍虛空，入師子頻申三昧；入此三昧已，一切世間普皆嚴淨。于時，此大莊嚴樓閣忽然廣博無有邊際。金剛為地，寶王覆上，無量寶華及諸摩尼普散其中處處盈滿。瑠璃為柱，眾寶合成，大光摩尼之所莊嚴，閻浮檀金如意寶王周置其上以為嚴飾。危樓逈帶，閣道傍出，棟宇相承，窓闥交映，階、墀、軒、檻種種備足，一切皆以妙寶莊嚴；其寶悉作人、天形像，堅固妙好，世中第一，摩尼寶網彌覆其上。於諸門側悉建幢幡，咸放光明普周法界。道場之外，階隥、欄楯，其數無量不可稱說，靡不咸以摩尼所成。 爾時，復以佛神力故，其逝多林忽然廣博，與不可說佛剎微塵數諸佛國土其量正等。一切妙寶間錯莊嚴，不可說寶遍布其地，阿僧祇寶以為垣牆，寶多羅樹莊嚴道側。其間復有無量香河，香水盈滿，湍激洄澓；一切寶華隨流右轉，自然演出佛法音聲；不思議寶芬陀利華，菡萏芬敷，彌布水上；眾寶華樹列植其岸；種種臺榭不可思議，皆於岸上次第行列，摩尼寶網之所彌覆。阿僧祇寶放大光明，阿僧祇寶莊嚴其地。燒眾妙香，香氣氛氳。復建無量種種寶幢，所謂：寶香幢、寶衣幢、寶幡幢、寶繒幢、寶華幢、寶瓔珞幢、寶鬘幢、寶鈴幢、摩尼寶蓋幢、大摩尼寶幢、光明遍照摩尼寶幢、出一切如來名號音聲摩尼王幢、師子摩尼王幢、說一切如來本事海摩尼王幢、現一切法界影像摩尼王幢，周遍十方，行列莊嚴。 時，逝多林上虛空之中，有不思議天宮殿雲、無數香樹雲、不可說須彌山雲、不可說妓樂雲、出美妙音歌讚如來不可說寶蓮華雲、不可說寶座雲、敷以天衣菩薩坐上歎佛功德不可說諸天王形像摩尼寶雲、不可說白真珠雲、不可說赤珠樓閣莊嚴具雲、不可說雨金剛堅固珠雲，皆住虛空，周匝遍滿，以為嚴飾。何以故？如來善根不思議故，如來白法不思議故，如來威力不思議故，如來能以一身自在變化遍一切世界不思議故，如來能以神力令一切佛及佛國莊嚴皆入其身不思議故，如來能於一微塵內普現一切法界影像不思議故，如來能於一毛孔中示現過去一切諸佛不思議故，如來隨放一一光明悉能遍照一切世界不思議故，如來能於一毛孔中出一切佛剎微塵數變化雲充滿一切諸佛國土不思議故，如來能於一毛孔中普現一切十方世界成、住、壞劫不思議故。如於此逝多林給孤獨園見佛國土清淨莊嚴，十方一切盡法界、虛空界、一切世界亦如是見。所謂：見如來身住逝多林，菩薩眾會皆悉遍滿；見普雨一切莊嚴雲，見普雨一切寶光明照曜雲，見普雨一切摩尼寶雲，見普雨一切莊嚴蓋彌覆佛剎雲，見普雨一切天身雲，見普雨一切華樹雲，見普雨一切衣樹雲，見普雨一切寶鬘、瓔珞相續不絕周遍一切大地雲，見普雨一切莊嚴具雲，見普雨一切如眾生形種種香雲，見普雨一切微妙寶華網相續不斷雲，見普雨一切諸天女持寶幢幡於虛空中周旋來去雲，見普雨一切眾寶蓮華於華葉間自然而出種種樂音雲，見普雨一切師子座寶網瓔珞而為莊嚴雲。 爾時，東方過不可說佛剎微塵數世界海外有世界，名：金燈雲幢，佛號：毘盧遮那勝德王。彼佛眾中有菩薩，名：毘盧遮那願光明，與不可說佛剎微塵數菩薩俱，來向佛所，悉以神力興種種雲，所謂：天華雲、天香雲、天末香雲、天鬘雲、天寶雲、天莊嚴具雲、天寶蓋雲、天微妙衣雲、天寶幢幡雲、天一切妙寶諸莊嚴雲，充滿虛空。至佛所已，頂禮佛足，即於東方化作寶莊嚴樓閣及普照十方寶蓮華藏師子之座，如意寶網羅覆其身，與其眷屬結跏趺坐。 南方過不可說佛剎微塵數世界海外有世界，名：金剛藏，佛號：普光明無勝藏王。彼佛眾中有菩薩，名：不可壞精進王，與不可說佛剎微塵數菩薩俱，來向佛所，持一切寶香網，持一切寶瓔珞，持一切寶華帶，持一切寶鬘帶，持一切金剛瓔珞，持一切摩尼寶網，持一切寶衣帶，持一切寶瓔珞帶，持一切最勝光明摩尼帶，持一切師子摩尼寶瓔珞，悉以神力充遍一切諸世界海。到佛所已，頂禮佛足，即於南方化作遍照世間摩尼寶莊嚴樓閣及普照十方寶蓮華藏師子之座，以一切寶華網羅覆其身，與其眷屬結跏趺坐。 〔T10 0321〕 西方過不可說佛剎微塵數世界海外有世界，名：摩尼寶燈須彌山幢，佛號：法界智燈。彼佛眾中有菩薩，名：普勝無上威德王，與世界海微塵數菩薩俱，來向佛所，悉以神力興不可說佛剎微塵數種種塗香燒香須彌山雲、不可說佛剎微塵數種種色香水須彌山雲、不可說佛剎微塵數一切大地微塵等光明摩尼寶王須彌山雲、不可說佛剎微塵數種種光焰輪莊嚴幢須彌山雲、不可說佛剎微塵數種種色金剛藏摩尼王莊嚴須彌山雲、不可說佛剎微塵數普照一切世界閻浮檀摩尼寶幢須彌山雲、不可說佛剎微塵數現一切法界摩尼寶須彌山雲、不可說佛剎微塵數現一切諸佛相好摩尼寶王須彌山雲、不可說佛剎微塵數現一切如來本事因緣說諸菩薩所行之行摩尼寶王須彌山雲、不可說佛剎微塵數現一切佛坐菩提場摩尼寶王須彌山雲，充滿法界。至佛所已，頂禮佛足，即於西方化作一切香王樓閣，真珠寶網彌覆其上，及化作帝釋影幢寶蓮華藏師子之座，以妙色摩尼網羅覆其身，心王寶冠以嚴其首，與其眷屬結跏趺坐。 北方過不可說佛剎微塵數世界海外有世界，名：寶衣光明幢，佛號：照虛空法界大光明。彼佛眾中有菩薩，名：無礙勝藏王，與世界海微塵數菩薩俱，來向佛所，悉以神力興一切寶衣雲，所謂：黃色寶光明衣雲、種種香所熏衣雲、日幢摩尼王衣雲、金色熾然摩尼衣雲、一切寶光焰衣雲、一切星辰像上妙摩尼衣雲、白玉光摩尼衣雲、光明遍照殊勝赫奕摩尼衣雲、光明遍照威勢熾盛摩尼衣雲、莊嚴海摩尼衣雲，充遍虛空。至佛所已，頂禮佛足，即於北方化作摩尼寶海莊嚴樓閣及毘瑠璃寶蓮華藏師子之座，以師子威德摩尼王網羅覆其身，清淨寶王為髻明珠，與其眷屬結跏趺坐。 東北方過不可說佛剎微塵數世界海外有世界，名：一切歡喜清淨光明網，佛號：無礙眼。彼佛眾中有菩薩，名：化現法界願月王，與世界海微塵數菩薩俱，來向佛所，悉以神力興寶樓閣雲、香樓閣雲、燒香樓閣雲、華樓閣雲、栴檀樓閣雲、金剛樓閣雲、摩尼樓閣雲、金樓閣雲、衣樓閣雲、蓮華樓閣雲，彌覆十方一切世界。至佛所已，頂禮佛足，即於東北方化作一切法界門大摩尼樓閣及無等香王蓮華藏師子之座，摩尼華網羅覆其身，著妙寶藏摩尼王冠，與其眷屬結跏趺坐。 東南方過不可說佛剎微塵數世界海外有世界，名：香雲莊嚴幢，佛號：龍自在王。彼佛眾中有菩薩，名：法慧光焰王，與世界海微塵數菩薩俱，來向佛所，悉以神力興金色圓滿光明雲、無量寶色圓滿光明雲、如來毫相圓滿光明雲、種種寶色圓滿光明雲、蓮華藏圓滿光明雲、眾寶樹枝圓滿光明雲、如來頂髻圓滿光明雲、閻浮檀金色圓滿光明雲、日色圓滿光明雲、星月色圓滿光明雲，悉遍虛空。到佛所已，頂禮佛足，即於東南方化作毘盧遮那最上寶光明樓閣、金剛摩尼蓮華藏師子之座，眾寶光焰摩尼王網羅覆其身，與其眷屬結跏趺坐。 西南方過不可說佛剎微塵數世界海外有世界，名：日光摩尼藏，佛號：普照諸法智月王。彼佛眾中有菩薩，名：摧破一切魔軍智幢王，與世界海微塵數菩薩俱，來向佛所，於一切毛孔中出等虛空界華焰雲、香焰雲、寶焰雲、金剛焰雲、燒香焰雲、電光焰雲、毘盧遮那摩尼寶焰雲、一切金光焰雲、勝藏摩尼王光焰雲、等三世如來海光焰雲，一一皆從毛孔中出，遍虛空界。到佛所已，頂禮佛足，即於西南方化作普現十方法界光明網大摩尼寶樓閣及香燈焰寶蓮華藏師子之座，以離垢藏摩尼網羅覆其身，著出一切眾生發趣音摩尼王嚴飾冠，與其眷屬結跏趺坐。 西北方過不可說佛剎微塵數世界海外，有世界，名：毘盧遮那願摩尼王藏，佛號：普光明最勝須彌王。彼佛眾中有菩薩，名：願智光明幢，與世界海微塵數菩薩俱，來向佛所，於念念中，一切相好、一切毛孔、一切身分，皆出三世一切如來形像雲、一切菩薩形像雲、一切如來眾會形像雲、一切如來變化身形像雲、一切如來本生身形像雲、一切聲聞辟支佛形像雲、一切如來菩提場形像雲、一切如來神變形像雲、一切世間主形像雲、一切清淨國土形像雲，充滿虛空。至佛所已，頂禮佛足，即於西北方化作普照十方摩尼寶莊嚴樓閣及普照世間寶蓮華藏師子之座，以無能勝光明真珠網羅覆其身，著普光明摩尼寶冠，與其眷屬結跏趺坐。 〔T10 0322〕 下方過不可說佛剎微塵數世界海外有世界，名：一切如來圓滿光普照，佛號：虛空無礙相智幢王。彼佛眾中有菩薩，名：破一切障勇猛智王，與世界海微塵數菩薩俱，來向佛所，於一切毛孔中，出說一切眾生語言海音聲雲，出說一切三世菩薩修行方便海音聲雲，出說一切菩薩所起願方便海音聲雲，出說一切菩薩成滿清淨波羅蜜方便海音聲雲，出說一切菩薩圓滿行遍一切剎音聲雲，出說一切菩薩成就自在用音聲雲，出說一切如來往詣道場破魔軍眾成等正覺自在用音聲雲，出說一切如來轉法輪契經門名號海音聲雲，出說一切隨應教化調伏眾生法方便海音聲雲，出說一切隨時、隨善根、隨願力普令眾生證得智慧方便海音聲雲。到佛所已，頂禮佛足，即於下方化作現一切如來宮殿形像眾寶莊嚴樓閣及一切寶蓮華藏師子之座，著普現道場影摩尼寶冠，與其眷屬結跏趺坐。 上方過不可說佛剎微塵數世界海外有世界，名：說佛種性無有盡，佛號：普智輪光明音。彼佛眾中有菩薩，名：法界差別願，與世界海微塵數菩薩俱，發彼道場來向此娑婆世界釋迦牟尼佛所，於一切相好、一切毛孔、一切身分、一切肢節、一切莊嚴具、一切衣服中，現毘盧遮那等過去一切諸佛、未來一切諸佛、已得授記、未授記者，現在十方一切國土、一切諸佛并其眾會，亦現過去行檀那波羅蜜及其一切受布施者諸本事海，亦現過去行尸羅波羅蜜諸本事海，亦現過去行羼提波羅蜜割截肢體心無動亂諸本事海，亦現過去行精進波羅蜜勇猛不退諸本事海，亦現過去求一切如來禪波羅蜜海而得成就諸本事海，亦現過去求一切佛所轉法輪所成就法發勇猛心一切皆捨諸本事海，亦現過去樂見一切佛、樂行一切菩薩道、樂化一切眾生界諸本事海，亦現過去所發一切菩薩大願清淨莊嚴諸本事海，亦現過去菩薩所成力波羅蜜勇猛清淨諸本事海，亦現過去一切菩薩所修圓滿智波羅蜜諸本事海；如是一切本事海，悉皆遍滿廣大法界。至佛所已，頂禮佛足，即於上方化作一切金剛藏莊嚴樓閣及帝青金剛王蓮華藏師子之座，以一切寶光明摩尼王網羅覆其身，以演說三世如來名摩尼寶王為髻明珠，與其眷屬結跏趺坐。 如是十方一切菩薩并其眷屬，皆從普賢菩薩行願中生，以淨智眼見三世佛，普聞一切諸佛如來所轉法輪、修多羅海，已得至於一切菩薩自在彼岸；於念念中現大神變，親近一切諸佛如來，一身充滿一切世界一切如來眾會道場，於一塵中普現一切世間境界，教化成熟一切眾生未曾失時，一毛孔中出一切如來說法音聲；知一切眾生悉皆如幻，知一切佛悉皆如影，知一切諸趣受生悉皆如夢，知一切業報如鏡中像，知一切諸有生起如熱時焰，知一切世界皆如變化；成就如來十力、無畏，勇猛自在，能師子吼，深入無盡辯才大海，得一切眾生言辭海諸法智；於虛空法界所行無礙，知一切法無有障礙；一切菩薩神通境界悉已清淨，勇猛精進，摧伏魔軍；恒以智慧了達三世，知一切法猶如虛空，無有違諍，亦無取著；雖勤精進而知一切智終無所來，雖觀境界而知一切有悉不可得；以方便智入一切法界，以平等智入一切國土，以自在力令一切世界展轉相入，於一切世界處處受生，見一切世界種種形相；於微細境現廣大剎，於廣大境現微細剎；於一佛所一念之頃，得一切佛威神所加，普見十方無所迷惑，於剎那頃悉能往詣。如是等一切菩薩滿逝多林，皆是如來威神之力。 于時，上首諸大聲聞——舍利弗、大目揵連、摩訶迦葉、離婆多、須菩提、阿㝹樓馱、難陀、劫賓那、迦旃延、富樓那等諸大聲聞，在逝多林皆悉不見如來神力、如來嚴好、如來境界、如來遊戲、如來神變、如來尊勝、如來妙行、如來威德、如來住持、如來淨剎，亦復不見不可思議菩薩境界、菩薩大會、菩薩普入、菩薩普至、菩薩普詣、菩薩神變、菩薩遊戲、菩薩眷屬、菩薩方所、菩薩莊嚴師子座、菩薩宮殿、菩薩住處、菩薩所入三昧自在、菩薩觀察、菩薩頻申、菩薩勇猛、菩薩供養、菩薩受記、菩薩成熟、菩薩勇健、菩薩法身清淨、菩薩智身圓滿、菩薩願身示現、菩薩色身成就、菩薩諸相具足清淨、菩薩常光眾色莊嚴、菩薩放大光網、菩薩起變化雲、菩薩身遍十方、菩薩諸行圓滿。如是等事，一切聲聞諸大弟子皆悉不見。何以故？以善根不同故，本不修習見佛自在善根故，本不讚說十方世界一切佛剎清淨功德故，本不稱歎諸佛世尊種種神變故，本不於生死流轉之中發阿耨多羅三藐三菩提心故，本不令他住菩提心故，本不能令如來種性不斷絕故，本不攝受諸眾生故，本不勸他修習菩薩波羅蜜故，本在生死流轉之時不勸眾生求於最勝大智眼故，本不修習生一切智諸善根故，本不成就如來出世諸善根故，本不得嚴淨佛剎神通智故，本不得諸菩薩眼所知境故，本不求超出世間不共菩提諸善根故，本不發一切菩薩諸大願故，本不從如來加被之所生故，本不知諸法如幻、菩薩如夢故，本不得諸大菩薩廣大歡喜故。如是皆是普賢菩薩智眼境界，不與一切二乘所共。以是因緣，諸大聲聞不能見、不能知、不能聞、不能入、不能得、不能念、不能觀察、不能籌量、不能思惟、不能分別；是故，雖在逝多林中，不見如來諸大神變。 〔T10 0323〕 復次，諸大聲聞無如是善根故，無如是智眼故，無如是三昧故，無如是解脫故，無如是神通故，無如是威德故，無如是勢力故，無如是自在故，無如是住處故，無如是境界故，是故於此不能知、不能見、不能入、不能證、不能住、不能解、不能觀察、不能忍受、不能趣向、不能遊履；又亦不能廣為他人，開闡解說，稱揚示現，引導勸進，令其趣向，令其修習，令其安住，令其證入。何以故？諸大弟子依聲聞乘而出離故，成就聲聞道，滿足聲聞行，安住聲聞果，於無有諦得決定智，常住實際究竟寂靜，遠離大悲，捨於眾生，住於自事；於彼智慧，不能積集，不能修行，不能安住，不能願求，不能成就，不能清淨，不能趣入，不能通達，不能知見，不能證得。是故，雖在逝多林中對於如來，不見如是廣大神變。 佛子！如恒河岸有百千億無量餓鬼，裸形飢渴，舉體焦然，烏鷲犲狼競來搏撮，為渴所逼，欲求水飲，雖住河邊而不見河；設有見者，見其枯竭。何以故？深厚業障之所覆故。彼大聲聞亦復如是，雖復住在逝多林中，不見如來廣大神力，捨一切智，無明瞖瞙覆其眼故，不曾種植薩婆若地諸善根故。譬如有人，於大會中昏睡安寢，忽然夢見須彌山頂帝釋所住善見大城，宮殿、園林種種嚴好，天子、天女百千萬億，普散天華遍滿其地，種種衣樹出妙衣服，種種華樹開敷妙華，諸音樂樹奏天音樂，天諸采女歌詠美音，無量諸天於中戲樂；其人自見著天衣服，普於其處住止周旋。其大會中一切諸人雖同一處，不知不見。何以故？夢中所見，非彼大眾所能見故。一切菩薩、世間諸王亦復如是，以久積集善根力故，發一切智廣大願故，學習一切佛功德故，修行菩薩莊嚴道故，圓滿一切智智法故，滿足普賢諸行願故，趣入一切菩薩智地故，遊戲一切菩薩所住諸三昧故，已能觀察一切菩薩智慧境界無障礙故，是故悉見如來世尊不可思議自在神變。一切聲聞諸大弟子，皆不能見，皆不能知，以無菩薩清淨眼故。譬如雪山具眾藥草，良醫詣彼悉能分別；其諸捕獵、放牧之人恒住彼山，不見其藥。此亦如是，以諸菩薩入智境界，具自在力，能見如來廣大神變；諸大弟子唯求自利，不欲利他，唯求自安，不欲安他，雖在林中，不知不見。譬如地中有諸寶藏，種種珍異悉皆充滿，有一丈夫聰慧明達，善能分別一切伏藏，其人復有大福德力，能隨所欲自在而取，奉養父母，賑恤親屬，老、病、窮乏靡不均贍；其無智慧、無福德人，雖亦至於寶藏之處，不知不見，不得其益。此亦如是，諸大菩薩有淨智眼，能入如來不可思議甚深境界，能見佛神力，能入諸法門，能遊三昧海，能供養諸佛，能以正法開悟眾生，能以四攝攝受眾生；諸大聲聞不能得見如來神力，亦不能見諸菩薩眾。譬如盲人至大寶洲，若行、若住、若坐、若臥，不能得見一切眾寶；以不見故，不能採取，不得受用。此亦如是，諸大弟子雖在林中親近世尊，不見如來自在神力，亦不得見菩薩大會。何以故？無有菩薩無礙淨眼，不能次第悟入法界見於如來自在力故。譬如有人得清淨眼，名：離垢光明，一切暗色不能為障。爾時，彼人於夜暗中，處在無量百千萬億人眾之內，或行、或住、或坐、或臥，彼諸人眾形相威儀，此明眼人莫不具見；其明眼者威儀進退，彼諸人眾悉不能覩。佛亦如是，成就智眼，清淨無礙，悉能明見一切世間；其所示現神通變化，大菩薩眾所共圍遶，諸大弟子悉不能見。譬如比丘在大眾中入遍處定，所謂：地遍處定、水遍處定、火遍處定、風遍處定、青遍處定、黃遍處定、赤遍處定、白遍處定、天遍處定、種種眾生身遍處定、一切語言音聲遍處定、一切所緣遍處定；入此定者見其所緣，其餘大眾悉不能見，唯除有住此三昧者。如來所現不可思議諸佛境界亦復如是，菩薩具見，聲聞莫覩。譬如有人以翳形藥自塗其眼，在於眾會去、來、坐、立無能見者，而能悉覩眾會中事。應知如來亦復如是，超過於世，普見世間，非諸聲聞所能得見，唯除趣向一切智境諸大菩薩。如人生已，則有二天，恒相隨逐，一曰：同生，二曰：同名；天常見人，人不見天。應知如來亦復如是，在諸菩薩大集會中現大神通，諸大聲聞悉不能見。譬如比丘得心自在，入滅盡定，六根作業皆悉不行，一切語言不知不覺；定力持故，不般涅槃。一切聲聞亦復如是，雖復住在逝多林中，具足六根，而不知不見不解不入如來自在、菩薩眾會諸所作事。何以故？如來境界甚深廣大，難見難知，難測難量，超諸世間，不可思議，無能壞者，非是一切二乘境界；是故，如來自在神力、菩薩眾會及逝多林普遍一切清淨世界，如是等事，諸大聲聞悉不知見，非其器故。
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.
序分（澄觀科）：世尊在逝多林給孤獨園，與五百位菩薩同在一處
（經家敘述）
那時候，世尊在室羅筏國（中印度的一座城，這個名字的意思是「聞者」，也作「聞物」，因為城裡多出聰明博學、有名聲的人物）的逝多林給孤獨園（這座園林是祇陀太子施捨了林木、給孤獨長者買下了地，兩個人一同成就的道場）的大莊嚴重閣（一座重層的樓閣，是說法的地方），和五百位菩薩摩訶薩（大菩薩）在一起。
序分（澄觀科）：以普賢菩薩、文殊師利菩薩為上首
普賢菩薩、文殊師利菩薩，是這五百位菩薩的上首。
序分（澄觀科）：他們的名字——十位以「幢」為名的
他們的名字是——
光焰幢菩薩、須彌幢菩薩（須彌是妙高山，眾山之王）、寶幢菩薩、無礙幢菩薩、華幢菩薩、離垢幢菩薩、日幢菩薩、妙幢菩薩、離塵幢菩薩、普光幢菩薩。
序分（澄觀科）：九位以「威力」為名的
地威力菩薩、寶威力菩薩、大威力菩薩、金剛智威力菩薩、離塵垢威力菩薩、正法日威力菩薩、功德山威力菩薩、智光影威力菩薩、普吉祥威力菩薩。
序分（澄觀科）：十位以「藏」為名的
地藏菩薩、虛空藏菩薩、蓮華藏菩薩、寶藏菩薩、日藏菩薩、淨德藏菩薩、法印藏菩薩、光明藏菩薩、臍藏菩薩（臍是身體之中央，取居中含藏之義）、蓮華德藏菩薩。
序分（澄觀科）：十二位以「眼」為名的
善眼菩薩、淨眼菩薩、離垢眼菩薩、無礙眼菩薩、普見眼菩薩、善觀眼菩薩、青蓮華眼菩薩、金剛眼菩薩、寶眼菩薩、虛空眼菩薩、喜眼菩薩、普眼菩薩。
序分（澄觀科）：十位以「冠」為名的
天冠菩薩、普照法界智慧冠菩薩、道場冠菩薩、普照十方冠菩薩、一切佛藏冠菩薩、超出一切世間冠菩薩、普照冠菩薩、不可壞冠菩薩、持一切如來師子座冠菩薩、普照法界虛空冠菩薩。
序分（澄觀科）：十位以「髻」為名的
梵王髻菩薩（梵王是大梵天王；髻是頭頂束起的髮結）、龍王髻菩薩、一切化佛光明髻菩薩、一切道場髻菩薩、一切願海音寶王髻菩薩、一切佛光明摩尼髻菩薩（摩尼是如意寶珠）、示現一切虛空平等相摩尼王莊嚴髻菩薩、示現一切如來神變摩尼王幢網垂覆髻菩薩、出一切佛轉法輪音髻菩薩、說三世一切名字音髻菩薩。
序分（澄觀科）：十位以「光」為名的
大光菩薩、離垢光菩薩、寶光菩薩、離塵光菩薩、焰光菩薩、法光菩薩、寂靜光菩薩、日光菩薩、自在光菩薩、天光菩薩。
序分（澄觀科）：又十位以「幢」為名的
福德幢菩薩、智慧幢菩薩、法幢菩薩、神通幢菩薩、光幢菩薩、華幢菩薩、摩尼幢菩薩、菩提幢菩薩、梵幢菩薩、普光幢菩薩。
序分（澄觀科）：十位以「音」為名的
梵音菩薩、海音菩薩、大地音菩薩、世主音菩薩、山相擊音菩薩（兩山相撞那樣的巨響）、遍一切法界音菩薩、震一切法海雷音菩薩、降魔音菩薩、大悲方便雲雷音菩薩、息一切世間苦安慰音菩薩。
序分（澄觀科）：十位以「上」為名的
法上菩薩、勝上菩薩、智上菩薩、福德須彌上菩薩、功德珊瑚上菩薩、名稱上菩薩、普光上菩薩、大慈上菩薩、智海上菩薩、佛種上菩薩。
序分（澄觀科）：十位以「勝」為名的
光勝菩薩、德勝菩薩、上勝菩薩、普明勝菩薩、法勝菩薩、月勝菩薩、虛空勝菩薩、寶勝菩薩、幢勝菩薩、智勝菩薩。
序分（澄觀科）：十一位以「自在王」為名的
娑羅自在王菩薩（娑羅是一種高大的樹）、法自在王菩薩、象自在王菩薩、梵自在王菩薩、山自在王菩薩、眾自在王菩薩、速疾自在王菩薩、寂靜自在王菩薩、不動自在王菩薩、勢力自在王菩薩、最勝自在王菩薩。
序分（澄觀科）：又十位以「音」為名的
寂靜音菩薩、無礙音菩薩、地震音菩薩、海震音菩薩、雲音菩薩、法光音菩薩、虛空音菩薩、說一切眾生善根音菩薩、示一切大願音菩薩、道場音菩薩。
序分（澄觀科）：九位以「覺」為名的
須彌光覺菩薩、虛空覺菩薩、離染覺菩薩、無礙覺菩薩、善覺菩薩、普照三世覺菩薩、廣大覺菩薩、普明覺菩薩、法界光明覺菩薩——
經文到這裡自己用「……」收住，不再一一列下去。
序分（澄觀科）：結數——這樣的菩薩摩訶薩共五百人
像這樣的菩薩摩訶薩，一共五百人，都在這裡。
序分（澄觀科）：歎德十一句——這五百人是什麼樣的人
這些菩薩，全都成就了普賢的行與願：
境界沒有障礙，因為他們普遍地到得了一切諸佛的國土；
現身無量，因為他們親近一切諸佛如來；
清淨的眼沒有遮障，因為他們見得到一切佛的神變之事；
所到之處沒有限量，因為凡有如來成正覺的地方，他們永遠都普遍前往；
光明沒有邊際，因為他們用智慧之光普照一切真實之法的大海；
說法沒有窮盡，因為他們清淨的辯才在無邊際的長劫裡也用不完；
等同於虛空界，因為他們智慧所行的一切全都清淨；
沒有所依止之處，因為他們隨著眾生的心而現出種種色身；
除滅了愚癡的翳膜，因為他們了知眾生界之中並沒有一個實有的眾生；
等同於虛空的智慧，因為他們用大光明網照徹整個法界。
序分（澄觀科）：五百位聲聞也在
還有五百位聲聞（聽聞佛的言教而修證的弟子）同在——
他們全都覺了真諦，全都證入實際，深入法性，永遠出離了三有的大海；
依著佛的功德，離開了結、使、縛（都是煩惱的別名：結是繫縛，使是隨逐驅使，縛是纏綁），安住在沒有障礙的地方；
他們的心寂靜得就像虛空一樣，對於諸佛之處永遠斷絕了疑惑，對於佛的智慧大海深信而趣入。
序分（澄觀科）：無量的世間之主也在
還有無量的世間之主（統領一方的天王、國王等）同在——
他們全都曾經供養無量諸佛，常常能夠利益一切眾生；
眾生不請，他們也自來作友，恆常勤懇地守護，立下的誓願永不捨棄；
進入了世間最殊勝的智慧之門，從佛的教法而生，守護佛的正法；
發起大願，不斷絕佛的種性，生在如來的家中，追求一切智。
請分（澄觀科）：大眾心裡同時起了一個念頭——十句「如來」
那時候，諸位菩薩、大德聲聞、世間諸王和他們的眷屬，心裡同時起了這樣一個念頭——不是開口請問，是心念：
「如來的境界、如來的智行、如來的加持、如來的力、如來的無畏、如來的三昧、如來的所住、如來的自在、如來的身、如來的智——
請分（澄觀科）：十句「無能」
「一切世間的天和人，都沒有能力通達，沒有能力趣入，沒有能力信解，沒有能力了知，沒有能力忍受，沒有能力觀察，沒有能力揀擇，沒有能力開示，沒有能力宣明，也沒有誰能夠令眾生解了。
請分（澄觀科）：唯除——十種力
「唯獨除了諸佛加被的力、佛的神通力、佛的威德力、佛的本願力，以及自己宿世的善根之力、諸位善知識攝受之力、深淨的信力、大明解之力、趣向菩提的清淨心力、追求一切智的廣大願力——有這十種力，才可能。
請分（澄觀科）：唯願世尊隨順——十一種「種種」
「唯願世尊隨順我們以及眾生的種種欲樂、種種理解、種種智慧、種種語言、種種自在、種種所住之地、種種根器的清淨、種種心意的方便、種種心的境界、種種依止如來功德的方式、種種聽受各種所說之法的方式——
請分（澄觀科）：顯示往昔——十句
「請顯示如來往昔趣求一切智的心、往昔所發起的菩薩大願、往昔所清淨的諸波羅蜜、往昔所進入的菩薩諸地、往昔所圓滿的諸菩薩行、往昔所成就的方便、往昔所修行的諸道、往昔所得的出離之法、往昔所作的神通之事、往昔所有的本事因緣（過去世的種種事跡與因緣）；
請分（澄觀科）：以及成正覺以來——十句，願皆為說
「以及成等正覺、轉妙法輪、清淨佛的國土、調伏眾生、開啟一切智的法城、指示一切眾生的道路、進入一切眾生所住之處、接受一切眾生所施之物、為一切眾生宣說布施的功德、為一切眾生現出諸佛的影像——像這些法，願世尊全都為我們演說！」
三昧現相分（澄觀科）：世尊知道了這個念，就入了師子頻申三昧
（經家敘述）
那時候，世尊知道了諸位菩薩心裡所念的事——他以大悲為身，以大悲為門，以大悲為首，用大悲之法作為方便，充遍整個虛空，進入了師子頻申三昧（師子舒展四體、自在無畏的樣子，用來為這個定命名）。
三昧現相分（澄觀科）：入定之後，這座樓閣忽然廣博
進入這個三昧之後，一切世間普遍都嚴淨了。
這時候，這座大莊嚴樓閣忽然廣博起來，沒有了邊際：以金剛為地，寶王覆蓋在上，無量的寶華和諸摩尼寶珠普遍散布其中，處處都是滿的。以瑠璃為柱，眾寶合成，用大光摩尼加以莊嚴，閻浮檀金（一種色澤最上的金）的如意寶王安置在上面作為裝飾。高樓遠遠相帶，閣道從旁伸出，棟梁屋宇彼此承接，窗戶門闥交相輝映，臺階、庭墀、軒廊、欄檻種種齊備，一切都用妙寶莊嚴；那些寶還作成人和天的形像，堅固美好，是世間第一，摩尼寶網彌覆在上面。在諸門的兩側全都建起幢幡，一齊放出光明普遍周遍法界。道場之外的階梯與欄杆，數目無量得說不出來，沒有一樣不是摩尼寶所成。
三昧現相分（澄觀科）：逝多林也忽然廣博
那時候，又因為佛的神力，這座逝多林忽然廣博起來，和不可說佛剎微塵數（把一個佛的國土磨成微塵，取其塵數，是極大的數目）的諸佛國土一樣大。
一切妙寶交錯莊嚴，不可說那麼多的寶遍布在地上，用阿僧祇（無數）的寶作為垣牆，寶多羅樹莊嚴在道路兩側。當中又有無量的香河，香水盈滿，湍急地迴旋著；一切寶華隨著水流向右旋轉，自然演出佛法的音聲；不可思議的寶芬陀利華（白蓮華），花苞開敷，遍布水上；眾寶華樹一列列種在岸邊；種種臺榭不可思議，都在岸上依次排列，摩尼寶網彌覆其上。阿僧祇的寶放出大光明，阿僧祇的寶莊嚴著大地。焚燒種種妙香，香氣氤氳。又建起無量種種寶幢，就是說：寶香幢、寶衣幢、寶幡幢、寶繒幢、寶華幢、寶瓔珞幢、寶鬘幢、寶鈴幢、摩尼寶蓋幢、大摩尼寶幢、光明遍照摩尼寶幢、出一切如來名號音聲摩尼王幢、師子摩尼王幢、說一切如來本事海摩尼王幢、現一切法界影像摩尼王幢，周遍十方，行列莊嚴。
三昧現相分（澄觀科）：逝多林上的虛空中，有十種雲
這時候，逝多林上的虛空之中，有不可思議的天宮殿雲、無數的香樹雲、不可說的須彌山雲、不可說的妓樂雲、發出美妙音聲歌詠讚歎如來的不可說寶蓮華雲、不可說的寶座雲、鋪著天衣而有菩薩坐在上面歎佛功德的不可說諸天王形像摩尼寶雲、不可說的白真珠雲、不可說的赤珠樓閣莊嚴具雲、不可說的雨下金剛堅固珠雲——全都住在虛空中，周匝遍滿，作為莊嚴。
三昧現相分（澄觀科）：何以故——十句「不思議故」
為什麼會這樣呢？
因為如來的善根不可思議；因為如來的白法（清淨純善之法）不可思議；因為如來的威力不可思議；因為如來能夠用一個身自在變化而遍於一切世界，不可思議；因為如來能夠用神力令一切佛和佛國的莊嚴全都進入他的身中，不可思議；因為如來能夠在一粒微塵之內普遍現出一切法界的影像，不可思議；因為如來能夠在一個毛孔之中示現過去的一切諸佛，不可思議；因為如來隨意放出的每一道光明都能夠遍照一切世界，不可思議；因為如來能夠在一個毛孔之中出生一切佛剎微塵數的變化雲而充滿一切諸佛國土，不可思議；因為如來能夠在一個毛孔之中普遍現出一切十方世界的成、住、壞劫，不可思議。
三昧現相分（澄觀科）：十方一切世界也都這樣見——十五句「見」
就像在這座逝多林給孤獨園裡見到佛的國土清淨莊嚴一樣，十方一切窮盡法界、虛空界的一切世界，也都是這樣見。
就是說：見如來的身住在逝多林裡，菩薩眾會全都遍滿；見普遍雨下一切莊嚴的雲，見普遍雨下一切寶光明照曜的雲，見普遍雨下一切摩尼寶的雲，見普遍雨下一切莊嚴寶蓋彌覆佛剎的雲，見普遍雨下一切天身的雲，見普遍雨下一切華樹的雲，見普遍雨下一切衣樹的雲，見普遍雨下一切寶鬘瓔珞相續不絕周遍一切大地的雲，見普遍雨下一切莊嚴具的雲，見普遍雨下一切像眾生形狀的種種香雲，見普遍雨下一切微妙寶華網相續不斷的雲，見普遍雨下一切諸天女手持寶幢寶幡在虛空中周旋來去的雲，見普遍雨下一切眾寶蓮華而於華葉之間自然發出種種樂音的雲，見普遍雨下一切師子座以寶網瓔珞作莊嚴的雲。
集新眾分（澄觀科）：東方——毘盧遮那願光明菩薩
那時候，東方過了不可說佛剎微塵數的世界海之外，有一個世界，名叫金燈雲幢，那裡的佛號叫毘盧遮那勝德王。那位佛的眾中有一位菩薩，名叫毘盧遮那願光明，他與不可說佛剎微塵數的菩薩一同前來佛的處所，全都用神力興起種種雲，就是說：天華雲、天香雲、天末香雲、天鬘雲、天寶雲、天莊嚴具雲、天寶蓋雲、天微妙衣雲、天寶幢幡雲、天一切妙寶諸莊嚴雲，充滿了虛空。到了佛的處所之後，頂禮佛足，就在東方化作寶莊嚴樓閣以及普照十方的寶蓮華藏師子之座，用如意寶網羅覆在身上，和他的眷屬一同結跏趺坐。
集新眾分（澄觀科）：南方——不可壞精進王菩薩
南方過了不可說佛剎微塵數的世界海之外，有一個世界，名叫金剛藏，那裡的佛號叫普光明無勝藏王。那位佛的眾中有一位菩薩，名叫不可壞精進王，他與不可說佛剎微塵數的菩薩一同前來佛的處所，手持一切寶香網，持一切寶瓔珞，持一切寶華帶，持一切寶鬘帶，持一切金剛瓔珞，持一切摩尼寶網，持一切寶衣帶，持一切寶瓔珞帶，持一切最勝光明摩尼帶，持一切師子摩尼寶瓔珞，全都用神力充遍一切諸世界海。到了佛的處所之後，頂禮佛足，就在南方化作遍照世間摩尼寶莊嚴樓閣以及普照十方的寶蓮華藏師子之座，用一切寶華網羅覆在身上，和他的眷屬一同結跏趺坐。
集新眾分（澄觀科）：西方——普勝無上威德王菩薩
西方過了不可說佛剎微塵數的世界海之外，有一個世界，名叫摩尼寶燈須彌山幢，那裡的佛號叫法界智燈。那位佛的眾中有一位菩薩，名叫普勝無上威德王，他與世界海微塵數的菩薩一同前來佛的處所，全都用神力興起不可說佛剎微塵數的種種塗香燒香須彌山雲、不可說佛剎微塵數的種種色香水須彌山雲、不可說佛剎微塵數的一切大地微塵等光明摩尼寶王須彌山雲、不可說佛剎微塵數的種種光焰輪莊嚴幢須彌山雲、不可說佛剎微塵數的種種色金剛藏摩尼王莊嚴須彌山雲、不可說佛剎微塵數的普照一切世界閻浮檀摩尼寶幢須彌山雲、不可說佛剎微塵數的現一切法界摩尼寶須彌山雲、不可說佛剎微塵數的現一切諸佛相好摩尼寶王須彌山雲、不可說佛剎微塵數的現一切如來本事因緣並說諸菩薩所行之行的摩尼寶王須彌山雲、不可說佛剎微塵數的現一切佛坐菩提場摩尼寶王須彌山雲，充滿了法界。到了佛的處所之後，頂禮佛足，就在西方化作一切香王樓閣，真珠寶網彌覆其上，又化作帝釋影幢寶蓮華藏師子之座，用妙色摩尼網羅覆在身上，以心王寶冠莊嚴他的頭，和他的眷屬一同結跏趺坐。
集新眾分（澄觀科）：北方——無礙勝藏王菩薩
北方過了不可說佛剎微塵數的世界海之外，有一個世界，名叫寶衣光明幢，那裡的佛號叫照虛空法界大光明。那位佛的眾中有一位菩薩，名叫無礙勝藏王，他與世界海微塵數的菩薩一同前來佛的處所，全都用神力興起一切寶衣雲，就是說：黃色寶光明衣雲、種種香所熏的衣雲、日幢摩尼王衣雲、金色熾然摩尼衣雲、一切寶光焰衣雲、一切星辰像的上妙摩尼衣雲、白玉光摩尼衣雲、光明遍照殊勝赫奕摩尼衣雲、光明遍照威勢熾盛摩尼衣雲、莊嚴海摩尼衣雲，充遍了虛空。到了佛的處所之後，頂禮佛足，就在北方化作摩尼寶海莊嚴樓閣以及毘瑠璃寶蓮華藏師子之座，用師子威德摩尼王網羅覆在身上，以清淨寶王作為髮髻上的明珠，和他的眷屬一同結跏趺坐。
集新眾分（澄觀科）：東北方——化現法界願月王菩薩
東北方過了不可說佛剎微塵數的世界海之外，有一個世界，名叫一切歡喜清淨光明網，那裡的佛號叫無礙眼。那位佛的眾中有一位菩薩，名叫化現法界願月王，他與世界海微塵數的菩薩一同前來佛的處所，全都用神力興起寶樓閣雲、香樓閣雲、燒香樓閣雲、華樓閣雲、栴檀樓閣雲、金剛樓閣雲、摩尼樓閣雲、金樓閣雲、衣樓閣雲、蓮華樓閣雲，彌覆了十方一切世界。到了佛的處所之後，頂禮佛足，就在東北方化作一切法界門大摩尼樓閣以及無等香王蓮華藏師子之座，摩尼華網羅覆在身上，戴著妙寶藏摩尼王冠，和他的眷屬一同結跏趺坐。
集新眾分（澄觀科）：東南方——法慧光焰王菩薩
東南方過了不可說佛剎微塵數的世界海之外，有一個世界，名叫香雲莊嚴幢，那裡的佛號叫龍自在王。那位佛的眾中有一位菩薩，名叫法慧光焰王，他與世界海微塵數的菩薩一同前來佛的處所，全都用神力興起金色圓滿光明雲、無量寶色圓滿光明雲、如來毫相圓滿光明雲、種種寶色圓滿光明雲、蓮華藏圓滿光明雲、眾寶樹枝圓滿光明雲、如來頂髻圓滿光明雲、閻浮檀金色圓滿光明雲、日色圓滿光明雲、星月色圓滿光明雲，全都遍於虛空。到了佛的處所之後，頂禮佛足，就在東南方化作毘盧遮那最上寶光明樓閣、金剛摩尼蓮華藏師子之座，用眾寶光焰摩尼王網羅覆在身上，和他的眷屬一同結跏趺坐。
集新眾分（澄觀科）：西南方——摧破一切魔軍智幢王菩薩
西南方過了不可說佛剎微塵數的世界海之外，有一個世界，名叫日光摩尼藏，那裡的佛號叫普照諸法智月王。那位佛的眾中有一位菩薩，名叫摧破一切魔軍智幢王，他與世界海微塵數的菩薩一同前來佛的處所，從一切毛孔之中出生等同虛空界的華焰雲、香焰雲、寶焰雲、金剛焰雲、燒香焰雲、電光焰雲、毘盧遮那摩尼寶焰雲、一切金光焰雲、勝藏摩尼王光焰雲、等三世如來海光焰雲，一一都從毛孔中出來，遍於虛空界。到了佛的處所之後，頂禮佛足，就在西南方化作普現十方法界光明網大摩尼寶樓閣以及香燈焰寶蓮華藏師子之座，用離垢藏摩尼網羅覆在身上，戴著出一切眾生發趣音摩尼王嚴飾冠，和他的眷屬一同結跏趺坐。
集新眾分（澄觀科）：西北方——願智光明幢菩薩
西北方過了不可說佛剎微塵數的世界海之外，有一個世界，名叫毘盧遮那願摩尼王藏，那裡的佛號叫普光明最勝須彌王。那位佛的眾中有一位菩薩，名叫願智光明幢，他與世界海微塵數的菩薩一同前來佛的處所，在念念之中，一切相好、一切毛孔、一切身分，都出生三世一切如來形像雲、一切菩薩形像雲、一切如來眾會形像雲、一切如來變化身形像雲、一切如來本生身形像雲、一切聲聞辟支佛形像雲、一切如來菩提場形像雲、一切如來神變形像雲、一切世間主形像雲、一切清淨國土形像雲，充滿了虛空。到了佛的處所之後，頂禮佛足，就在西北方化作普照十方摩尼寶莊嚴樓閣以及普照世間寶蓮華藏師子之座，用無能勝光明真珠網羅覆在身上，戴著普光明摩尼寶冠，和他的眷屬一同結跏趺坐。
集新眾分（澄觀科）：下方——破一切障勇猛智王菩薩
下方過了不可說佛剎微塵數的世界海之外，有一個世界，名叫一切如來圓滿光普照，那裡的佛號叫虛空無礙相智幢王。那位佛的眾中有一位菩薩，名叫破一切障勇猛智王，他與世界海微塵數的菩薩一同前來佛的處所，從一切毛孔之中，出生宣說一切眾生語言海的音聲雲，出生宣說一切三世菩薩修行方便海的音聲雲，出生宣說一切菩薩所發起的願之方便海的音聲雲，出生宣說一切菩薩成滿清淨波羅蜜方便海的音聲雲，出生宣說一切菩薩圓滿之行遍於一切剎的音聲雲，出生宣說一切菩薩成就自在作用的音聲雲，出生宣說一切如來前往道場破魔軍眾成等正覺自在作用的音聲雲，出生宣說一切如來轉法輪契經門名號海的音聲雲，出生宣說一切隨應教化調伏眾生之法方便海的音聲雲，出生宣說一切隨時、隨善根、隨願力普令眾生證得智慧方便海的音聲雲。到了佛的處所之後，頂禮佛足，就在下方化作現一切如來宮殿形像眾寶莊嚴樓閣以及一切寶蓮華藏師子之座，戴著普現道場影摩尼寶冠，和他的眷屬一同結跏趺坐。
集新眾分（澄觀科）：上方——法界差別願菩薩
上方過了不可說佛剎微塵數的世界海之外，有一個世界，名叫說佛種性無有盡，那裡的佛號叫普智輪光明音。那位佛的眾中有一位菩薩，名叫法界差別願，他與世界海微塵數的菩薩一同從那個道場出發，前來這個娑婆世界釋迦牟尼佛的處所——在一切相好、一切毛孔、一切身分、一切肢節、一切莊嚴具、一切衣服之中，現出毘盧遮那等過去的一切諸佛、未來的一切諸佛、已經得到授記的和還沒有授記的，現出現在十方一切國土、一切諸佛以及他們的眾會；也現出過去修行檀那波羅蜜（布施到彼岸）以及一切受布施者的諸本事海，也現出過去修行尸羅波羅蜜（持戒到彼岸）的諸本事海，也現出過去修行羼提波羅蜜（忍辱到彼岸）割截肢體而心無動亂的諸本事海，也現出過去修行精進波羅蜜勇猛不退的諸本事海，也現出過去求一切如來禪波羅蜜海而得成就的諸本事海，也現出過去為求一切佛所轉法輪所成就之法而發勇猛心一切皆捨的諸本事海，也現出過去樂於見一切佛、樂於行一切菩薩道、樂於化度一切眾生界的諸本事海，也現出過去所發一切菩薩大願清淨莊嚴的諸本事海，也現出過去菩薩所成就的力波羅蜜勇猛清淨的諸本事海，也現出過去一切菩薩所修圓滿智波羅蜜的諸本事海——像這樣的一切本事海，全都遍滿了廣大法界。到了佛的處所之後，頂禮佛足，就在上方化作一切金剛藏莊嚴樓閣以及帝青金剛王蓮華藏師子之座，用一切寶光明摩尼王網羅覆在身上，以演說三世如來名的摩尼寶王作為髮髻上的明珠，和他的眷屬一同結跏趺坐。
集新眾分（澄觀科）：十方來的菩薩，是什麼樣的人
像這樣十方一切菩薩和他們的眷屬，都是從普賢菩薩的行願之中生出來的——
他們以清淨的智眼見三世諸佛，普遍聽聞一切諸佛如來所轉的法輪、修多羅（契經）之海，已經到達了一切菩薩自在的彼岸；
在念念之中現出大神變，親近一切諸佛如來；一個身充滿一切世界、一切如來眾會道場；在一粒微塵之中普遍現出一切世間的境界；教化成熟一切眾生從不失時；一個毛孔之中出生一切如來說法的音聲；
他們知道一切眾生全都如幻，知道一切佛全都如影，知道一切諸趣的受生全都如夢，知道一切業報如同鏡中的影像，知道一切諸有的生起如同熱時的陽焰，知道一切世界都如變化；
他們成就了如來的十力、無畏，勇猛自在，能作師子吼，深入無盡的辯才大海，得到一切眾生言辭海的諸法之智；
他們在虛空法界所行無礙，知道一切法沒有障礙；一切菩薩的神通境界全都已經清淨，勇猛精進，摧伏魔軍；
他們恆常以智慧了達三世，知道一切法猶如虛空，沒有違逆諍論，也沒有取著；雖然勤加精進，卻知道一切智終究無所從來；雖然觀察境界，卻知道一切有全都不可得；
以方便智進入一切法界，以平等智進入一切國土，以自在力令一切世界輾轉相入，在一切世界處處受生，見一切世界種種形相；在微細的境上現出廣大的剎土，在廣大的境上現出微細的剎土；在一位佛的處所、一念之間，得到一切佛的威神加持，普遍見到十方而無所迷惑，在剎那之間全都能夠前往。
像這樣的一切菩薩滿了整座逝多林——這都是如來威神之力。
舉失顯得分（澄觀科）：十位大聲聞就在林中，卻什麼也沒看見
這時候，上首的諸位大聲聞——舍利弗、大目揵連、摩訶迦葉、離婆多、須菩提、阿㝹樓馱、難陀、劫賓那、迦旃延、富樓那等諸位大聲聞，人就在逝多林裡，卻全都沒有見到如來的神力、如來的嚴好、如來的境界、如來的遊戲、如來的神變、如來的尊勝、如來的妙行、如來的威德、如來的住持、如來的淨剎。
舉失顯得分（澄觀科）：也沒有見到菩薩的三十句
也同樣沒有見到不可思議的菩薩境界、菩薩大會、菩薩普入、菩薩普至、菩薩普詣、菩薩神變、菩薩遊戲、菩薩眷屬、菩薩方所、菩薩莊嚴師子座、菩薩宮殿、菩薩住處、菩薩所入的三昧自在、菩薩觀察、菩薩頻申、菩薩勇猛、菩薩供養、菩薩受記、菩薩成熟、菩薩勇健、菩薩法身清淨、菩薩智身圓滿、菩薩願身示現、菩薩色身成就、菩薩諸相具足清淨、菩薩常光眾色莊嚴、菩薩放大光網、菩薩起變化雲、菩薩身遍十方、菩薩諸行圓滿。
像這樣的種種事，一切聲聞諸大弟子全都沒有見到。
舉失顯得分（澄觀科）：何以故——十八句「本……故」
為什麼呢？
因為善根不同的緣故；因為本來不曾修習見佛自在的善根的緣故；因為本來不曾讚說十方世界一切佛剎清淨功德的緣故；因為本來不曾稱歎諸佛世尊種種神變的緣故；因為本來不曾在生死流轉之中發起阿耨多羅三藐三菩提心（無上正等正覺之心）的緣故；因為本來不曾令他人安住菩提心的緣故；因為本來不能令如來的種性不斷絕的緣故；因為本來不曾攝受諸眾生的緣故；因為本來不曾勸他人修習菩薩波羅蜜的緣故；因為本來在生死流轉的時候不曾勸眾生追求最殊勝的大智眼的緣故；因為本來不曾修習能生一切智的諸善根的緣故；因為本來不曾成就如來出世的諸善根的緣故；因為本來不曾得到嚴淨佛剎的神通之智的緣故；因為本來不曾得到諸菩薩眼所知的境界的緣故；因為本來不曾追求超出世間不共的菩提諸善根的緣故；因為本來不曾發起一切菩薩諸大願的緣故；因為本來不是從如來加被而生的緣故；因為本來不知道諸法如幻、菩薩如夢的緣故；因為本來不曾得到諸大菩薩的廣大歡喜的緣故。
像這些全都是普賢菩薩智眼的境界，不與一切二乘（聲聞與緣覺）共有。
以這個因緣，諸位大聲聞不能見、不能知、不能聞、不能入、不能得、不能念、不能觀察、不能籌量、不能思惟、不能分別——所以雖然人在逝多林中，卻見不到如來的諸大神變。
舉失顯得分（澄觀科）：復次——十句「無如是」與十句「不能」
再者，諸位大聲聞因為沒有這樣的善根，沒有這樣的智眼，沒有這樣的三昧，沒有這樣的解脫，沒有這樣的神通，沒有這樣的威德，沒有這樣的勢力，沒有這樣的自在，沒有這樣的住處，沒有這樣的境界——所以對於這些，不能知、不能見、不能入、不能證、不能住、不能解、不能觀察、不能忍受、不能趣向、不能遊履；
而且也不能廣為他人開闡解說、稱揚示現、引導勸進，令他人趣向、令他人修習、令他人安住、令他人證入。
舉失顯得分（澄觀科）：何以故——他們住在聲聞乘裡
為什麼呢？因為諸位大弟子是依著聲聞乘而出離的緣故——他們成就了聲聞的道，滿足了聲聞的行，安住在聲聞的果上，對於無有諦得到了決定之智，常住在實際之中究竟寂靜，遠離了大悲，捨棄了眾生，只安住在自己的事上；
對於那樣的智慧，他們不能積集，不能修行，不能安住，不能願求，不能成就，不能清淨，不能趣入，不能通達，不能知見，不能證得。
所以，雖然人在逝多林中面對著如來，卻見不到這樣廣大的神變。
舉失顯得分（澄觀科）：喻一——恒河岸上的餓鬼
佛子！就像恒河岸上有百千億無量的餓鬼，裸著身體又飢又渴，全身焦然像被火燒，烏鴉、鷲鳥、犲狼競相前來搏撮；他們被渴所逼，想要求水來喝，雖然就住在河邊卻看不見河；即使有看見的，看見的也是乾枯的河。為什麼呢？因為深厚的業障遮覆了他們。
那些大聲聞也是這樣：雖然就住在逝多林中，卻見不到如來廣大的神力——因為捨棄了一切智，無明的翳膜覆蓋了他們的眼；因為不曾種植薩婆若（一切智）之地的諸善根。
舉失顯得分（澄觀科）：喻二——大會中做夢的人
譬如有人在大會之中昏睡安寢，忽然夢見須彌山頂帝釋所住的善見大城：宮殿、園林種種美好，天子、天女百千萬億，普散天華遍滿其地，種種衣樹出生妙好的衣服，種種華樹開敷妙好的華，諸音樂樹奏出天的音樂，天上的采女歌詠美妙的聲音，無量諸天在其中遊戲作樂；那個人看見自己也穿著天的衣服，就在那個地方住止周旋。而那個大會之中的一切人雖然同在一處，卻不知不見。為什麼呢？因為夢中所見，不是那些大眾所能見到的。
一切菩薩、世間諸王也是這樣：因為長久積集善根之力的緣故，因為發起一切智廣大願的緣故，因為學習一切佛功德的緣故，因為修行菩薩莊嚴道的緣故，因為圓滿一切智智之法的緣故，因為滿足普賢諸行願的緣故，因為趣入一切菩薩智地的緣故，因為遊戲一切菩薩所住的諸三昧的緣故，因為已經能夠觀察一切菩薩智慧境界而無障礙的緣故——所以他們全都見到了如來世尊不可思議的自在神變。而一切聲聞諸大弟子都不能見，都不能知，因為沒有菩薩清淨之眼的緣故。
舉失顯得分（澄觀科）：喻三——雪山上的藥草
譬如雪山具有眾多藥草，良醫到了那裡全都能夠分別；而那些打獵的人、放牧的人雖然恆常住在那座山上，卻看不見那些藥。
這裡也是這樣：因為諸菩薩進入了智慧的境界，具足自在之力，所以能見如來廣大的神變；而諸位大弟子只求自利，不想利他，只求自安，不想安他，雖然就在林中，卻不知不見。
舉失顯得分（澄觀科）：喻四——地中的寶藏
譬如地中有諸寶藏，種種珍奇異寶全都充滿，有一位丈夫聰慧明達，善於分別一切埋藏的寶；這個人又有大福德之力，能夠隨他所欲自在取用，奉養父母，賑濟親屬，年老的、生病的、窮困缺乏的沒有一個不周濟；而那些沒有智慧、沒有福德的人，雖然也走到了寶藏所在之處，卻不知不見，得不到它的利益。
這裡也是這樣：諸大菩薩有清淨的智眼，能夠進入如來不可思議甚深的境界，能見佛的神力，能入諸法門，能遊三昧海，能供養諸佛，能以正法開悟眾生，能以四攝（布施、愛語、利行、同事）攝受眾生；而諸位大聲聞不能見到如來的神力，也不能見到諸菩薩眾。
舉失顯得分（澄觀科）：喻五——盲人到了寶洲
譬如盲人到了大寶洲，無論是行、是住、是坐、是臥，都不能見到一切眾寶；因為見不到的緣故，不能採取，不得受用。
這裡也是這樣：諸位大弟子雖然在林中親近世尊，卻見不到如來自在的神力，也見不到菩薩大會。為什麼呢？因為沒有菩薩無礙的清淨之眼，不能依次悟入法界而見到如來的自在力的緣故。
舉失顯得分（澄觀科）：喻六——得了離垢光明淨眼的人
譬如有人得到清淨的眼，名叫離垢光明，一切黑暗之色都不能為障。那時候，那個人在夜晚的黑暗之中，處在無量百千萬億人眾之內，那些人無論是行、是住、是坐、是臥，他們的形相威儀，這位明眼人沒有一樣不看得清清楚楚；而這位明眼人自己的威儀進退，那些人眾卻全都看不見。
佛也是這樣：成就了智眼，清淨無礙，全都能夠明見一切世間；他所示現的神通變化，有大菩薩眾共同圍繞，而諸位大弟子全都不能見。
舉失顯得分（澄觀科）：喻七——入遍處定的比丘
譬如比丘在大眾之中入了遍處定（於一處周遍觀察而無間隙的定），就是說：地遍處定、水遍處定、火遍處定、風遍處定、青遍處定、黃遍處定、赤遍處定、白遍處定、天遍處定、種種眾生身遍處定、一切語言音聲遍處定、一切所緣遍處定；入了這個定的人見得到他所緣的境，其餘的大眾全都見不到，唯獨除了同樣安住在這個三昧裡的人。
如來所現的不可思議諸佛境界也是這樣：菩薩全都見得到，聲聞卻看不見。
舉失顯得分（澄觀科）：喻八——塗了翳形藥的人
譬如有人用翳形藥（能令身形隱沒的藥）自己塗在眼上，在眾會之中來去坐立都沒有人能看見他，而他卻能夠完全看見眾會之中的事。
應當知道如來也是這樣：超過了世間，普遍見到世間，卻不是諸位聲聞所能見到的，唯獨除了趣向一切智境的諸大菩薩。
舉失顯得分（澄觀科）：喻九——同生天與同名天
如同人一出生，就有兩位天恆常相隨相逐，一位叫同生，一位叫同名；天常常看見人，人卻看不見天。
應當知道如來也是這樣：在諸菩薩的大集會之中現大神通，而諸位大聲聞全都不能見。
舉失顯得分（澄觀科）：喻十——入滅盡定的比丘
譬如比丘得了心自在，入了滅盡定，六根的作業全都不行，一切語言都不知不覺；因為定力任持的緣故，他也不會就此般涅槃。
一切聲聞也是這樣：雖然就住在逝多林中，六根具足，卻不知、不見、不解、不入如來的自在與菩薩眾會的種種作為。
舉失顯得分（澄觀科）：結歎——不是他們的器量所堪
為什麼呢？因為如來的境界甚深廣大，難見難知，難測難量，超越諸世間，不可思議，沒有誰能毀壞，不是一切二乘的境界。
所以，如來自在的神力、菩薩眾會以及逝多林普遍一切清淨世界——像這些事，諸位大聲聞全都不知不見，因為不是他們的器量所堪的緣故。
The Prologue (Chengguan’s outline): The World-Honored One Is in the Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary, Together with Five Hundred Bodhisattvas
(narrated by the compilers of the sūtra)
At that time the World-Honored One was in the storeyed pavilion of Great Adornment (a pavilion of stacked storeys, the place where the Dharma is expounded) in the Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary (this garden was a place of the Way accomplished by two men together: Prince Jeta gave the trees, and the Elder Benefactor of the Orphaned and Solitary bought the ground), in the country of Śrāvastī (a city of central India; the name means “one who hears”, and also “that which is heard”, because the city produced many persons of quick intelligence, broad learning, and renown), together with five hundred bodhisattva-mahāsattvas (great bodhisattvas).
The Prologue (Chengguan’s outline): With the Bodhisattva Samantabhadra and the Bodhisattva Mañjuśrī as the Foremost
The bodhisattva Samantabhadra and the bodhisattva Mañjuśrī were the foremost among these five hundred bodhisattvas.
The Prologue (Chengguan’s outline): Their Names — Ten Named with “Banner”
Their names were —
the bodhisattva Light-Flame Banner, the bodhisattva Sumeru Banner (Sumeru is the wondrously high mountain, the king of all mountains), the bodhisattva Jewel Banner, the bodhisattva Unobstructed Banner, the bodhisattva Flower Banner, the bodhisattva Stainless Banner, the bodhisattva Sun Banner, the bodhisattva Wondrous Banner, the bodhisattva Dust-Free Banner, the bodhisattva Universal Light Banner.
The Prologue (Chengguan’s outline): Nine Named with “Majestic Power”
The bodhisattva Earth Majestic Power, the bodhisattva Jewel Majestic Power, the bodhisattva Great Majestic Power, the bodhisattva Adamantine Wisdom Majestic Power, the bodhisattva Majestic Power Free of Dust and Defilement, the bodhisattva True Dharma Sun Majestic Power, the bodhisattva Merit Mountain Majestic Power, the bodhisattva Wisdom Light Reflection Majestic Power, the bodhisattva Universal Auspiciousness Majestic Power.
The Prologue (Chengguan’s outline): Ten Named with “Treasury”
The bodhisattva Earth Treasury, the bodhisattva Empty Space Treasury, the bodhisattva Lotus Treasury, the bodhisattva Jewel Treasury, the bodhisattva Sun Treasury, the bodhisattva Pure Virtue Treasury, the bodhisattva Dharma-Seal Treasury, the bodhisattva Radiance Treasury, the bodhisattva Navel Treasury (the navel is the centre of the body; the sense taken is that of holding within at the centre), the bodhisattva Lotus Virtue Treasury.
The Prologue (Chengguan’s outline): Twelve Named with “Eye”
The bodhisattva Good Eye, the bodhisattva Pure Eye, the bodhisattva Stainless Eye, the bodhisattva Unobstructed Eye, the bodhisattva Universal Seeing Eye, the bodhisattva Good Contemplating Eye, the bodhisattva Blue Lotus Eye, the bodhisattva Adamantine Eye, the bodhisattva Jewel Eye, the bodhisattva Empty Space Eye, the bodhisattva Joyful Eye, the bodhisattva Universal Eye.
The Prologue (Chengguan’s outline): Ten Named with “Crown”
The bodhisattva Deva Crown, the bodhisattva Crown of Wisdom Universally Illumining the Dharma Realm, the bodhisattva Crown of the Place of Awakening, the bodhisattva Crown Universally Illumining the Ten Directions, the bodhisattva Crown of the Treasury of All Buddhas, the bodhisattva Crown Surpassing All Worlds, the bodhisattva Universally Illumining Crown, the bodhisattva Indestructible Crown, the bodhisattva Crown Upholding the Lion Seats of All Tathāgatas, the bodhisattva Crown Universally Illumining the Dharma Realm and Empty Space.
The Prologue (Chengguan’s outline): Ten Named with “Topknot”
The bodhisattva Brahmā King Topknot (the Brahmā King is the great king of the Brahmā heaven; a topknot is the knot of hair bound at the crown of the head), the bodhisattva dragon King Topknot, the bodhisattva Topknot of the Radiance of All Transformation Buddhas, the bodhisattva Topknot of All Places of Awakening, the bodhisattva Topknot of the Jewel King of the Sound of the Ocean of All Vows, the bodhisattva Maṇi Topknot of the Radiance of All Buddhas (a maṇi is a wish-fulfilling jewel), the bodhisattva Topknot Adorned with the Maṇi King That Displays the Mark of the Evenness of All Empty Space, the bodhisattva Topknot Covered Over by the Net of Maṇi King Banners That Displays the Spiritual Transformations of All Tathāgatas, the bodhisattva Topknot Sending Forth the Sound of All Buddhas Turning the Dharma Wheel, the bodhisattva Topknot of the Sound That Utters All the Names of the Three Times.
The Prologue (Chengguan’s outline): Ten Named with “Light”
The bodhisattva Great Light, the bodhisattva Stainless Light, the bodhisattva Jewel Light, the bodhisattva Dust-Free Light, the bodhisattva Flame Light, the bodhisattva Dharma Light, the bodhisattva Tranquil Light, the bodhisattva Sun Light, the bodhisattva Sovereign Light, the bodhisattva Deva Light.
The Prologue (Chengguan’s outline): Ten More Named with “Banner”
The bodhisattva Merit Banner, the bodhisattva Wisdom Banner, the bodhisattva Dharma Banner, the bodhisattva Spiritual Power Banner, the bodhisattva Light Banner, the bodhisattva Flower Banner, the bodhisattva Maṇi Banner, the bodhisattva Awakening Banner, the bodhisattva Brahmā Banner, the bodhisattva Universal Light Banner.
The Prologue (Chengguan’s outline): Ten Named with “Voice”
The bodhisattva Brahmā Voice, the bodhisattva Ocean Voice, the bodhisattva Great Earth Voice, the bodhisattva World-Lord Voice, the bodhisattva Voice of Mountains Striking Together (the vast sound of two mountains colliding), the bodhisattva Voice Pervading the Whole Dharma Realm, the bodhisattva Thunder Voice Shaking the Whole Ocean of Dharma, the bodhisattva Māra-Subduing Voice, the bodhisattva Cloud-Thunder Voice of Great Compassion and Skillful Means, the bodhisattva Consoling Voice That Stills All the Suffering of the World.
The Prologue (Chengguan’s outline): Ten Named with “Supreme”
The bodhisattva Dharma Supreme, the bodhisattva Excellent Supreme, the bodhisattva Wisdom Supreme, the bodhisattva Merit Sumeru Supreme, the bodhisattva Virtue Coral Supreme, the bodhisattva Renown Supreme, the bodhisattva Universal Light Supreme, the bodhisattva Great Loving-Kindness Supreme, the bodhisattva Wisdom Ocean Supreme, the bodhisattva Buddha-Lineage Supreme.
The Prologue (Chengguan’s outline): Ten Named with “Excellent”
The bodhisattva Light Excellent, the bodhisattva Virtue Excellent, the bodhisattva Supreme Excellent, the bodhisattva Universal Brightness Excellent, the bodhisattva Dharma Excellent, the bodhisattva Moon Excellent, the bodhisattva Empty Space Excellent, the bodhisattva Jewel Excellent, the bodhisattva Banner Excellent, the bodhisattva Wisdom Excellent.
The Prologue (Chengguan’s outline): Eleven Named with “Sovereign King”
The bodhisattva Sāla Sovereign King (the sāla is a kind of tall tree), the bodhisattva Dharma Sovereign King, the bodhisattva Elephant Sovereign King, the bodhisattva Brahmā Sovereign King, the bodhisattva Mountain Sovereign King, the bodhisattva Multitude Sovereign King, the bodhisattva Swift Sovereign King, the bodhisattva Tranquil Sovereign King, the bodhisattva Immovable Sovereign King, the bodhisattva Might Sovereign King, the bodhisattva Most Excellent Sovereign King.
The Prologue (Chengguan’s outline): Ten More Named with “Voice”
The bodhisattva Tranquil Voice, the bodhisattva Unobstructed Voice, the bodhisattva Earth-Quaking Voice, the bodhisattva Ocean-Quaking Voice, the bodhisattva Cloud Voice, the bodhisattva Dharma Light Voice, the bodhisattva Empty Space Voice, the bodhisattva Voice That Utters the Roots of Goodness of All Beings, the bodhisattva Voice That Shows All the Great Vows, the bodhisattva Voice of the Place of Awakening.
The Prologue (Chengguan’s outline): Nine Named with “Awakening”
The bodhisattva Sumeru Light Awakening, the bodhisattva Empty Space Awakening, the bodhisattva Undefiled Awakening, the bodhisattva Unobstructed Awakening, the bodhisattva Good Awakening, the bodhisattva Awakening Universally Illumining the Three Times, the bodhisattva Vast Awakening, the bodhisattva Universal Brightness Awakening, the bodhisattva Dharma Realm Radiance Awakening —
Here the scripture itself closes off with an ellipsis mark, and does not go on setting them out one by one.
The Prologue (Chengguan’s outline): Concluding the Number — Bodhisattva-Mahāsattvas of This Sort, Five Hundred Persons in All
Bodhisattva-mahāsattvas of this sort, five hundred persons in all, were present here.
The Prologue (Chengguan’s outline): Eleven Clauses Praising Their Virtue — What Kind of Persons These Five Hundred Are
These bodhisattvas had all of them accomplished the practices and vows of Samantabhadra:
their states are without obstruction, because they universally reach the lands of all the buddhas;
the bodies they manifest are measureless, because they draw near to all the buddhas, the tathāgatas;
their pure eyes are without screen, because they are able to see the affairs of the spiritual transformations of all the buddhas;
the places they reach are without limit, because wherever there is a tathāgata accomplishing right awakening, they go there universally and always;
their radiance is without border, because with the light of wisdom they universally illumine the whole ocean of the dharmas that are real;
their expounding of Dharma is without exhaustion, because their pure eloquence cannot be used up even through borderless long kalpas;
they are equal to the realm of empty space, because all that their wisdom practises is entirely pure;
they have nowhere they rest upon, because following the minds of beings they manifest bodies of every kind of form;
they have extinguished the cataract of delusion, because they know that within the realm of beings there is not one being that is truly there;
their wisdom is equal to empty space, because with a great net of radiance they illumine the whole Dharma realm through and through.
The Prologue (Chengguan’s outline): Five Hundred Śrāvakas Were Also Present
There were also five hundred śrāvakas (disciples who hear the Buddha’s teaching and cultivate and realize by it) present together —
they had all of them awakened to the true truth, all of them realized the real limit, entered deeply into the nature of dharmas, and forever come out of the ocean of the three kinds of existence;
relying upon the merit of a buddha, they had left behind the fetters, the servants, and the bonds (all of these are other names for the afflictions: a fetter binds, a servant follows and drives, a bond ties fast), and abided in the place where there is no obstruction;
their minds were as tranquil as empty space; toward the places of the buddhas they had forever cut off doubt, and toward the ocean of a buddha’s wisdom they believed deeply and proceeded to enter.
The Prologue (Chengguan’s outline): Measureless World-Lords Were Also Present
There were also measureless world-lords (the deva kings, human kings, and the like who hold sway over a quarter) present together —
they had all of them made offerings to measureless buddhas, and were constantly able to benefit all beings;
though beings did not request it, they came of themselves to be their friends, guarding them constantly and diligently, and never abandoning the vows they had made;
they had entered the gate of the most surpassing wisdom of the world, were born from the Buddha’s teaching, and guarded the right Dharma of the Buddha;
they gave rise to great vows, did not let the lineage of the buddhas be cut off, were born in the house of the Tathāgata, and sought after all-knowing wisdom.
The Request (Chengguan’s outline): In the Hearts of the Assembly a Single Thought Arose All at Once — Ten Clauses of “the Tathāgata”
At that time the bodhisattvas, the śrāvakas of great virtue, the kings of the world, and their retinues raised in their hearts, all at once, this one thought — it was not a question put aloud, it was a thought of the mind:
“The state of the Tathāgata, the wisdom-practice of the Tathāgata, the empowering of the Tathāgata, the power of the Tathāgata, the fearlessness of the Tathāgata, the samādhi of the Tathāgata, the abiding of the Tathāgata, the self-mastery of the Tathāgata, the body of the Tathāgata, the wisdom of the Tathāgata —
The Request (Chengguan’s outline): Ten Clauses of “None Able”
“all the gods and men of the world are none of them able to penetrate them, none able to proceed into them, none able to believe and understand them, none able to know them, none able to bear them, none able to contemplate them, none able to select among them, none able to open them and show them, none able to proclaim and clarify them, nor is there anyone able to make beings understand them.
The Request (Chengguan’s outline): Only Excepting — Ten Kinds of Power
“Only excepting the power of the buddhas’ blessing, the power of the Buddha’s spiritual penetration, the power of the Buddha’s majestic virtue, the power of the Buddha’s original vow, together with the power of one’s own roots of goodness from former lives, the power of the good friends’ gathering one in, the power of deep and pure faith, the power of great clear understanding, the power of the pure mind that heads toward awakening, and the power of the vast vow that seeks all-knowing wisdom — where there are these ten powers, then it becomes possible.
The Request (Chengguan’s outline): We Pray the World-Honored One Will Accord — Eleven Kinds of “Every Kind”
“We pray only that the World-Honored One will accord with our and all beings’ every kind of wish and delight, every kind of understanding, every kind of wisdom, every kind of speech, every kind of self-mastery, every kind of ground abided in, every kind of purity of faculty, every kind of skillful means of thought, every kind of state of mind, every kind of way of relying upon the merit of the Tathāgata, and every kind of way of hearing and receiving the various dharmas expounded —
The Request (Chengguan’s outline): Show Us What Was Formerly — Ten Clauses
“We pray that you will show the Tathāgata’s mind that formerly sought after all-knowing wisdom, the great bodhisattva vows he formerly gave rise to, the perfections he formerly purified, the bodhisattva grounds he formerly entered, the bodhisattva practices he formerly fulfilled, the skillful means he formerly accomplished, the paths he formerly cultivated, the dharmas of coming out that he formerly gained, the affairs of spiritual penetration he formerly performed, and the past deeds and their causes and conditions that he formerly had (the various traces and the causes and conditions of past lives);
The Request (Chengguan’s outline): And Since Accomplishing Right Awakening — Ten Clauses, We Pray That All Be Expounded
“and his accomplishing right and equal awakening, turning the wondrous Dharma wheel, purifying buddha-lands, taming beings, opening the Dharma-citadel of all-knowing wisdom, showing the road to all beings, entering the dwelling places of all beings, receiving what all beings offer, expounding for all beings the merit of giving, and manifesting for all beings the reflected images of the buddhas — dharmas of this sort, we pray that the World-Honored One will expound them all for us!”
The Manifestation in Samādhi (Chengguan’s outline): The World-Honored One Knew This Thought and Entered the Samādhi of the Lion’s Stretching
(narrated by the compilers of the sūtra)
At that time the World-Honored One knew what the bodhisattvas were thinking in their hearts — with great compassion for his body, with great compassion for his gate, with great compassion for his head, taking the dharma of great compassion as his skillful means, he filled and pervaded the whole of empty space, and entered the samādhi of the Lion’s Stretching (the manner of a lion stretching out its four limbs, sovereign and without fear, is what gives this concentration its name).
The Manifestation in Samādhi (Chengguan’s outline): After He Entered, the Pavilion of a Sudden Grew Vast
After he entered this samādhi, all the worlds were universally adorned and purified.
At this time the great pavilion of Great Adornment of a sudden grew vast, without any border: with adamant for its ground, jewel-kings covering it above, measureless jewelled flowers and maṇi jewels universally scattered throughout, everywhere full. With beryl for its pillars, made of many jewels combined, adorned with great-light maṇi, and jambūnada gold (a gold of the finest lustre) wish-fulfilling jewel-kings set upon it for ornament. High towers stretch away one linked to another, and passageways branch out from the sides; ridgepoles and roof-beams carry one another; windows and doorways shine one upon another; stairs, courtyards, galleries, and balustrades are provided of every kind, all adorned with wondrous jewels; and those jewels are further made into the forms of men and gods, firm and fine, first in the world, with maṇi jewel-nets spread over all. On both sides of every gate banners and pennants are all raised up, releasing their radiance together so that it universally reaches throughout the Dharma realm. The steps and railings outside the place of awakening are measureless beyond telling in their number, and there is not one of them that is not made of maṇi jewels.
The Manifestation in Samādhi (Chengguan’s outline): The Jeta Grove Too of a Sudden Grew Vast
At that time, again by the Buddha’s spiritual power, this Jeta Grove of a sudden grew vast, as large as buddha-lands as many as the dust-motes of unspeakably many buddha-lands (grinding one buddha’s land into dust-motes and taking the number of those motes — an exceedingly great number).
All wondrous jewels are interlaced in adornment, and jewels unspeakably many are spread over the ground; with asaṃkhyeya (beyond number) jewels for its walls, and jewelled tāla trees adorning both sides of the roads. Within it again are measureless fragrant rivers, filled with fragrant water, swirling in swift eddies; all the jewelled flowers turn to the right as they follow the current, and of themselves send forth the sound of the Buddha’s Dharma; inconceivably many jewelled puṇḍarīka flowers (white lotuses), their buds opened wide, are spread over the water; trees of many jewelled flowers are planted in rows along the banks; terraces and pavilions of every kind, inconceivable, are ranged in order upon the banks, with maṇi jewel-nets spread over them. Asaṃkhyeya jewels release great radiance; asaṃkhyeya jewels adorn the great earth. Wondrous incense of every kind is burnt, and its fragrance rises thick. Again measureless jewelled banners of every kind are raised, that is to say: banners of jewelled incense, banners of jewelled robes, banners of jewelled pennants, banners of jewelled silk, banners of jewelled flowers, banners of jewelled necklaces, banners of jewelled garlands, banners of jewelled bells, banners of maṇi jewel-canopies, banners of great maṇi jewels, banners of maṇi jewels whose radiance universally illumines, banners of maṇi kings sending forth the sound of the names of all the tathāgatas, banners of lion maṇi kings, banners of maṇi kings uttering the ocean of the past deeds of all the tathāgatas, and banners of maṇi kings manifesting the reflected images of the whole Dharma realm, everywhere throughout the ten directions, ranged in rows in adornment.
The Manifestation in Samādhi (Chengguan’s outline): In the Empty Sky above the Jeta Grove There Are Ten Kinds of Cloud
At this time, in the empty sky above the Jeta Grove, there were inconceivably many clouds of heavenly palaces, clouds of fragrant trees beyond number, unspeakably many clouds of Sumeru mountains, unspeakably many clouds of music, unspeakably many clouds of jewelled lotus flowers sending forth wondrous sounds that sang the praise of the Tathāgata, unspeakably many clouds of jewelled seats, unspeakably many clouds of maṇi jewels in the forms of the deva kings, spread with heavenly robes and with bodhisattvas seated upon them praising the merit of the Buddha, unspeakably many clouds of white true pearls, unspeakably many clouds of ornaments of red-pearl pavilions, and unspeakably many clouds raining down adamantine firm pearls — all of them abiding in the empty sky, filling it all round about, as adornment.
The Manifestation in Samādhi (Chengguan’s outline): For What Reason — Ten Clauses of “Inconceivable”
Why should it be so?
Because the Tathāgata’s roots of goodness are inconceivable; because the Tathāgata’s white dharmas (the dharmas that are pure and wholly good) are inconceivable; because the Tathāgata’s majestic power is inconceivable; because the Tathāgata is able with a single body to transform himself sovereignly and pervade all worlds, which is inconceivable; because the Tathāgata is able by spiritual power to make all the buddhas and the adornments of buddha-lands enter entirely into his body, which is inconceivable; because the Tathāgata is able within a single dust-mote to manifest universally the reflected images of the whole Dharma realm, which is inconceivable; because the Tathāgata is able within a single pore to display all the buddhas of the past, which is inconceivable; because every single ray of radiance the Tathāgata releases at will is able to illumine all worlds throughout, which is inconceivable; because the Tathāgata is able within a single pore to bring forth clouds of transformation as many as the dust-motes of all buddha-lands and fill all the lands of the buddhas, which is inconceivable; because the Tathāgata is able within a single pore to manifest universally the kalpas of forming, abiding, and decaying of all the worlds of the ten directions, which is inconceivable.
The Manifestation in Samādhi (Chengguan’s outline): All the Worlds of the Ten Directions Are Seen Thus As Well — Fifteen Clauses of “Seeing”
Just as within this Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary, the buddha-land is seen pure and adorned, so too in all the worlds of the ten directions, to the ends of the Dharma realm and the realm of empty space, it is seen in this same way.
That is to say: seeing the body of the Tathāgata abiding in the Jeta Grove, with the assembly of bodhisattvas filling it entirely; seeing clouds that universally rain down every adornment; seeing clouds that universally rain down the shining of every jewelled radiance; seeing clouds that universally rain down every maṇi jewel; seeing clouds that universally rain down every adorning jewelled canopy covering the buddha-lands; seeing clouds that universally rain down every heavenly body; seeing clouds that universally rain down every flowering tree; seeing clouds that universally rain down every robe-tree; seeing clouds that universally rain down every jewelled garland and necklace, unbroken and continuous, spread throughout the whole earth; seeing clouds that universally rain down every ornament; seeing clouds that universally rain down every kind of incense in the shapes of beings; seeing clouds that universally rain down every net of subtle and wondrous jewelled flowers, continuous and unbroken; seeing clouds that universally rain down all the heavenly women who hold jewelled banners and pennants and circle to and fro in the empty sky; seeing clouds that universally rain down all the jewelled lotus flowers from among whose petals the sounds of music arise of themselves; seeing clouds that universally rain down all the lion seats adorned with jewelled nets and necklaces.
The Gathering of the New Assembly (Chengguan’s outline): The East — The Bodhisattva Vairocana Vow-Radiance
At that time, beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands to the east, there was a world named Golden Lamp Cloud Banner, and the buddha there was styled Vairocana Excellent-Virtue King. Among that buddha’s assembly there was a bodhisattva named Vairocana Vow-Radiance, who together with bodhisattvas as many as the dust-motes of unspeakably many buddha-lands came to the Buddha’s place; and all of them by spiritual power raised up clouds of every kind, that is to say: clouds of heavenly flowers, clouds of heavenly incense, clouds of heavenly powdered incense, clouds of heavenly garlands, clouds of heavenly jewels, clouds of heavenly ornaments, clouds of heavenly jewelled canopies, clouds of heavenly subtle and wondrous robes, clouds of heavenly jewelled banners and pennants, and clouds of every heavenly wondrous jewel and every adornment, filling the empty sky. Having come to the Buddha’s place, he bowed his head to the Buddha’s feet, and then in the east conjured up a jewel-adorned pavilion together with a lion seat of the jewelled lotus treasury that universally illumines the ten directions, drew a net of wish-fulfilling jewels over his body, and together with his retinue sat down cross-legged.
The Gathering of the New Assembly (Chengguan’s outline): The South — The Bodhisattva Indestructible Vigour King
Beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands to the south, there was a world named Adamantine Treasury, and the buddha there was styled Universal Radiance Unsurpassed-Treasury King. Among that buddha’s assembly there was a bodhisattva named Indestructible Vigour King, who together with bodhisattvas as many as the dust-motes of unspeakably many buddha-lands came to the Buddha’s place, holding every jewelled incense-net, holding every jewelled necklace, holding every jewelled flower-sash, holding every jewelled garland-sash, holding every adamantine necklace, holding every maṇi jewel-net, holding every jewelled robe-sash, holding every jewelled necklace-sash, holding every sash of maṇi of the most surpassing radiance, holding every lion-maṇi jewelled necklace, and all of them by spiritual power filling and pervading all the world-oceans. Having come to the Buddha’s place, he bowed his head to the Buddha’s feet, and then in the south conjured up a maṇi-jewel-adorned pavilion that illumines the world throughout, together with a lion seat of the jewelled lotus treasury that universally illumines the ten directions, drew a net of every jewelled flower over his body, and together with his retinue sat down cross-legged.
The Gathering of the New Assembly (Chengguan’s outline): The West — The Bodhisattva Universally Excellent Unsurpassed Majestic-Virtue King
Beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands to the west, there was a world named Maṇi Jewel Lamp Sumeru Mountain Banner, and the buddha there was styled Dharma Realm Wisdom Lamp. Among that buddha’s assembly there was a bodhisattva named Universally Excellent Unsurpassed Majestic-Virtue King, who together with bodhisattvas as many as the dust-motes of world-oceans came to the Buddha’s place; and all of them by spiritual power raised up Sumeru-mountain clouds of every kind of unguent incense and burning incense as many as the dust-motes of unspeakably many buddha-lands, Sumeru-mountain clouds of every kind of coloured fragrant water as many as the dust-motes of unspeakably many buddha-lands, Sumeru-mountain clouds of maṇi jewel-kings of radiance equal to the dust-motes of the whole earth as many as the dust-motes of unspeakably many buddha-lands, Sumeru-mountain clouds of every kind of adorning banner of wheels of light-flame as many as the dust-motes of unspeakably many buddha-lands, Sumeru-mountain clouds adorned with maṇi kings of every kind of coloured adamantine treasury as many as the dust-motes of unspeakably many buddha-lands, Sumeru-mountain clouds of jambūnada maṇi jewel banners that universally illumine all worlds as many as the dust-motes of unspeakably many buddha-lands, Sumeru-mountain clouds of maṇi jewels manifesting the whole Dharma realm as many as the dust-motes of unspeakably many buddha-lands, Sumeru-mountain clouds of maṇi jewel-kings manifesting the marks and signs of all the buddhas as many as the dust-motes of unspeakably many buddha-lands, Sumeru-mountain clouds of maṇi jewel-kings manifesting the past deeds and the causes and conditions of all the tathāgatas and uttering the practices practised by the bodhisattvas as many as the dust-motes of unspeakably many buddha-lands, and Sumeru-mountain clouds of maṇi jewel-kings manifesting all the buddhas seated at the place of awakening as many as the dust-motes of unspeakably many buddha-lands, filling the whole Dharma realm. Having come to the Buddha’s place, he bowed his head to the Buddha’s feet, and then in the west conjured up a pavilion of every incense-king, with nets of true pearl jewels spread over it, and conjured up further a lion seat of the jewelled lotus treasury of Śakra’s reflected banner, drew a net of maṇi of wondrous colour over his body, adorned his head with a jewelled crown of mind-kings, and together with his retinue sat down cross-legged.
The Gathering of the New Assembly (Chengguan’s outline): The North — The Bodhisattva Unobstructed Excellent-Treasury King
Beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands to the north, there was a world named Jewelled Robe Radiance Banner, and the buddha there was styled Great Radiance Illumining Empty Space and the Dharma Realm. Among that buddha’s assembly there was a bodhisattva named Unobstructed Excellent-Treasury King, who together with bodhisattvas as many as the dust-motes of world-oceans came to the Buddha’s place; and all of them by spiritual power raised up clouds of every jewelled robe, that is to say: clouds of robes of yellow jewelled radiance, clouds of robes perfumed with every kind of incense, clouds of robes of sun-banner maṇi kings, clouds of robes of gold-coloured blazing maṇi, clouds of robes of every jewelled light-flame, clouds of robes of surpassing wondrous maṇi in the images of all the stars, clouds of robes of white-jade-light maṇi, clouds of robes of maṇi whose radiance universally illumines, surpassing and resplendent, clouds of robes of maṇi whose radiance universally illumines, of majestic force and blazing abundance, and clouds of robes of maṇi of the ocean of adornment, filling and pervading the empty sky. Having come to the Buddha’s place, he bowed his head to the Buddha’s feet, and then in the north conjured up a pavilion adorned with an ocean of maṇi jewels together with a lion seat of the jewelled lotus treasury of beryl, drew a net of maṇi kings of lion majestic virtue over his body, took a pure jewel-king for the bright pearl upon his topknot, and together with his retinue sat down cross-legged.
The Gathering of the New Assembly (Chengguan’s outline): The Northeast — The Bodhisattva Transformation-Manifesting Dharma Realm Vow-Moon King
Beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands to the northeast, there was a world named Net of the Pure Radiance of Universal Joy, and the buddha there was styled Unobstructed Eye. Among that buddha’s assembly there was a bodhisattva named Transformation-Manifesting Dharma Realm Vow-Moon King, who together with bodhisattvas as many as the dust-motes of world-oceans came to the Buddha’s place; and all of them by spiritual power raised up clouds of jewelled pavilions, clouds of incense pavilions, clouds of burning-incense pavilions, clouds of flower pavilions, clouds of sandalwood pavilions, clouds of adamantine pavilions, clouds of maṇi pavilions, clouds of golden pavilions, clouds of robe pavilions, and clouds of lotus pavilions, covering over all the worlds of the ten directions. Having come to the Buddha’s place, he bowed his head to the Buddha’s feet, and then in the northeast conjured up a great maṇi pavilion of the gates of the whole Dharma realm together with a lion seat of the lotus treasury of the unequalled incense-king, drew a net of maṇi flowers over his body, wore a crown of maṇi kings of the treasury of wondrous jewels, and together with his retinue sat down cross-legged.
The Gathering of the New Assembly (Chengguan’s outline): The Southeast — The Bodhisattva Dharma-Wisdom Light-Flame King
Beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands to the southeast, there was a world named Fragrant Cloud Adornment Banner, and the buddha there was styled dragon Sovereign King. Among that buddha’s assembly there was a bodhisattva named Dharma-Wisdom Light-Flame King, who together with bodhisattvas as many as the dust-motes of world-oceans came to the Buddha’s place; and all of them by spiritual power raised up clouds of the full radiance of golden colour, clouds of the full radiance of measureless jewelled colours, clouds of the full radiance of the Tathāgata’s tuft-mark, clouds of the full radiance of every kind of jewelled colour, clouds of the full radiance of the lotus treasury, clouds of the full radiance of the branches of trees of many jewels, clouds of the full radiance of the Tathāgata’s crown-topknot, clouds of the full radiance of the colour of jambūnada gold, clouds of the full radiance of the colour of the sun, and clouds of the full radiance of the colours of the stars and the moon, all of them pervading the empty sky. Having come to the Buddha’s place, he bowed his head to the Buddha’s feet, and then in the southeast conjured up a pavilion of the supreme jewelled radiance of Vairocana and a lion seat of the lotus treasury of adamantine maṇi, drew a net of maṇi kings of the light-flames of many jewels over his body, and together with his retinue sat down cross-legged.
The Gathering of the New Assembly (Chengguan’s outline): The Southwest — The Bodhisattva Wisdom-Banner King Crushing All the Armies of Māra
Beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands to the southwest, there was a world named Sun-Radiance Maṇi Treasury, and the buddha there was styled Universally Illumining Wisdom-Moon King of All Dharmas. Among that buddha’s assembly there was a bodhisattva named Wisdom-Banner King Crushing All the Armies of Māra, who together with bodhisattvas as many as the dust-motes of world-oceans came to the Buddha’s place, bringing forth from all his pores clouds of flower-flames equal to the realm of empty space, clouds of incense-flames, clouds of jewel-flames, clouds of adamantine flames, clouds of burning-incense flames, clouds of lightning flames, clouds of Vairocana maṇi jewel-flames, clouds of every golden light-flame, clouds of the light-flames of excellent-treasury maṇi kings, and clouds of the light-flames of the ocean of the tathāgatas of the three times, each and every one of them coming forth from his pores and pervading the realm of empty space. Having come to the Buddha’s place, he bowed his head to the Buddha’s feet, and then in the southwest conjured up a great maṇi jewel pavilion of the net of radiance manifesting the Dharma realm of the ten directions throughout together with a lion seat of the jewelled lotus treasury of incense-lamp flames, drew a net of maṇi of the stainless treasury over his body, wore an adorning crown of maṇi kings sending forth the sound that sets all beings going forth, and together with his retinue sat down cross-legged.
The Gathering of the New Assembly (Chengguan’s outline): The Northwest — The Bodhisattva Vow-Wisdom Radiance Banner
Beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands to the northwest, there was a world named Vairocana Vow Maṇi King Treasury, and the buddha there was styled Universal Radiance Most Excellent Sumeru King. Among that buddha’s assembly there was a bodhisattva named Vow-Wisdom Radiance Banner, who together with bodhisattvas as many as the dust-motes of world-oceans came to the Buddha’s place, and in thought after thought, from all his marks and signs, all his pores, and all the parts of his body, brought forth clouds of the forms of all the tathāgatas of the three times, clouds of the forms of all bodhisattvas, clouds of the forms of the assemblies of all the tathāgatas, clouds of the forms of the transformation bodies of all the tathāgatas, clouds of the forms of the bodies of the past births of all the tathāgatas, clouds of the forms of all śrāvakas and pratyekabuddhas, clouds of the forms of the places of awakening of all the tathāgatas, clouds of the forms of the spiritual transformations of all the tathāgatas, clouds of the forms of all the world-lords, and clouds of the forms of all the pure lands, filling the empty sky. Having come to the Buddha’s place, he bowed his head to the Buddha’s feet, and then in the northwest conjured up a maṇi-jewel-adorned pavilion that universally illumines the ten directions together with a lion seat of the jewelled lotus treasury that universally illumines the world, drew a net of true pearls of unconquerable radiance over his body, wore a crown of maṇi jewels of universal radiance, and together with his retinue sat down cross-legged.
The Gathering of the New Assembly (Chengguan’s outline): The Nadir — The Bodhisattva Valorous Wisdom-King Breaking Every Obstruction
Beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands in the nadir, there was a world named Full Radiance of All the Tathāgatas Universally Illumining, and the buddha there was styled Wisdom-Banner King of the Mark of the Unobstructedness of Empty Space. Among that buddha’s assembly there was a bodhisattva named Valorous Wisdom-King Breaking Every Obstruction, who together with bodhisattvas as many as the dust-motes of world-oceans came to the Buddha’s place, bringing forth from all his pores clouds of sound uttering the ocean of the speech of all beings, clouds of sound uttering the ocean of the skillful means of the practice of all the bodhisattvas of the three times, clouds of sound uttering the ocean of the skillful means of the vows raised by all bodhisattvas, clouds of sound uttering the ocean of the skillful means by which all bodhisattvas fulfil and purify the perfections, clouds of sound uttering the fulfilled practice of all bodhisattvas pervading every land, clouds of sound uttering the sovereign functioning accomplished by all bodhisattvas, clouds of sound uttering the sovereign functioning of all the tathāgatas going to the place of awakening, breaking the hosts of Māra, and accomplishing right and equal awakening, clouds of sound uttering the ocean of the names of the gates of the sūtras in which all the tathāgatas turn the Dharma wheel, clouds of sound uttering the ocean of the skillful means of the dharmas that in every case accord in teaching and taming beings, and clouds of sound uttering the ocean of the skillful means that, according to the time, according to the roots of goodness, and according to the power of vows, universally cause beings to realize and attain wisdom. Having come to the Buddha’s place, he bowed his head to the Buddha’s feet, and then in the nadir conjured up a pavilion adorned with many jewels manifesting the forms of the palaces of all the tathāgatas together with a lion seat of the lotus treasury of every jewel, wore a crown of maṇi jewels manifesting universally the reflections of the place of awakening, and together with his retinue sat down cross-legged.
The Gathering of the New Assembly (Chengguan’s outline): The Zenith — The Bodhisattva Vow of the Distinctions of the Dharma Realm
Beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands in the zenith, there was a world named Uttering the Lineage of the Buddhas without End, and the buddha there was styled Universal Wisdom-Wheel Radiance Sound. Among that buddha’s assembly there was a bodhisattva named Vow of the Distinctions of the Dharma Realm, who together with bodhisattvas as many as the dust-motes of world-oceans set out from that place of awakening and came to the place of Śākyamuni Buddha in this Sahā world — and within all his marks and signs, all his pores, all the parts of his body, all his limbs and joints, all his ornaments, and all his garments, he manifested Vairocana and all the other buddhas of the past, all the buddhas of the future, both those who have already received the prediction and those who have not yet received it, and manifested all the lands, all the buddhas, and their assemblies in the ten directions of the present; and he manifested too the oceans of past deeds of those buddhas’ cultivating in the past the dāna-pāramitā (giving that goes to the further shore) together with all who received that giving, and manifested the oceans of past deeds of those buddhas’ cultivating in the past the śīla-pāramitā (moral discipline that goes to the further shore), and manifested the oceans of past deeds of those buddhas’ cultivating in the past the kṣānti-pāramitā (patient endurance that goes to the further shore), their limbs cut apart and their minds unstirred, and manifested the oceans of past deeds of those buddhas’ cultivating in the past the vīrya-pāramitā, valorous and never retreating, and manifested the oceans of past deeds of those buddhas’ seeking in the past the ocean of the dhyāna-pāramitā of all the tathāgatas and gaining its accomplishment, and manifested the oceans of past deeds of theirs in the past, for the sake of seeking the dharmas accomplished in the Dharma wheel turned by all the buddhas, raising a valorous mind and giving up everything whatsoever, and manifested the oceans of past deeds of theirs in the past delighting to see all the buddhas, delighting to practise all the bodhisattva paths, and delighting to transform and deliver the whole realm of beings, and manifested the oceans of past deeds of the purity and adornment of all the great bodhisattva vows those buddhas raised in the past, and manifested the oceans of past deeds of the valour and purity of the bala-pāramitā accomplished by bodhisattvas in the past, and manifested the oceans of past deeds of the fulfilled jñāna-pāramitā cultivated by all bodhisattvas in the past — and all such oceans of past deeds as these filled the vast Dharma realm entirely. Having come to the Buddha’s place, he bowed his head to the Buddha’s feet, and then in the zenith conjured up a pavilion adorned with every adamantine treasury together with a lion seat of the lotus treasury of the sapphire adamantine king, drew a net of maṇi kings of every jewelled radiance over his body, took as the bright pearl upon his topknot a maṇi jewel-king that utters the names of the tathāgatas of the three times, and together with his retinue sat down cross-legged.
The Gathering of the New Assembly (Chengguan’s outline): The Bodhisattvas Who Came from the Ten Directions — What Kind of Persons They Are
All such bodhisattvas of the ten directions as these, together with their retinues, were born out of the practices and vows of the bodhisattva Samantabhadra —
with pure wisdom-eyes they see the buddhas of the three times, and universally hear the Dharma wheels and the ocean of sūtras (the scriptures that thread the teaching) turned by all the buddhas, the tathāgatas; they have already reached the further shore of all the bodhisattvas’ self-mastery;
in thought after thought they manifest great spiritual transformations and draw near to all the buddhas, the tathāgatas; a single body of theirs fills all worlds and all the assemblies at the places of awakening of the tathāgatas; within a single dust-mote they manifest universally the states of all the worlds; they teach and ripen all beings, never missing the time; from within a single pore they bring forth the sounds in which all the tathāgatas expound the Dharma;
they know that all beings are entirely as an illusion, know that all the buddhas are entirely as a reflection, know that the births taken in all the destinies are entirely as a dream, know that all karmic recompense is like an image in a mirror, know that the arising of all existence is like a shimmering mirage in the heat, know that all worlds are as a conjuring;
they have accomplished the ten powers and the fearlessnesses of a tathāgata, valorous and sovereign, able to give the lion’s roar; they have entered deeply into the ocean of inexhaustible eloquence, and gained the wisdom of the dharmas of the ocean of the speech of all beings;
in empty space and the Dharma realm what they practise is unobstructed, and they know that all dharmas are without obstruction; all the states of the bodhisattvas’ spiritual penetrations are already entirely pure; valorous and vigorous, they crush the armies of Māra;
constantly with wisdom they penetrate the three times; they know that all dharmas are like empty space, without going against, without disputing, and without grasping and attachment; though they add diligence and vigour, they know that all-knowing wisdom in the end comes from nowhere; though they contemplate states, they know that all existence is entirely unobtainable;
with the wisdom of skillful means they enter the whole Dharma realm; with the wisdom of evenness they enter all lands; by the power of self-mastery they cause all worlds to enter one another in turn; in all worlds they take birth everywhere and see the forms of every kind of all the worlds; upon a fine and subtle object they manifest vast lands, and upon a vast object they manifest fine and subtle lands; at the place of a single buddha and within a single thought they gain the majestic spiritual blessing of all the buddhas, and see the ten directions universally without any confusion, and within an instant they are able to go to them all.
All such bodhisattvas as these filled the whole Jeta Grove — and this was by the majestic spiritual power of the Tathāgata.
The Showing of Loss and Gain (Chengguan’s outline): Ten Great Śrāvakas Were in the Grove and Yet Saw Nothing
At this time the foremost among the great śrāvakas — Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Revata, Subhūti, Aniruddha, Nanda, Kapphiṇa, Kātyāyana, Pūrṇa, and the rest of the great śrāvakas — were persons within the Jeta Grove itself, and yet none of them saw the spiritual power of the Tathāgata, the fine adornment of the Tathāgata, the state of the Tathāgata, the sporting of the Tathāgata, the spiritual transformations of the Tathāgata, the honour and eminence of the Tathāgata, the wondrous practice of the Tathāgata, the majestic virtue of the Tathāgata, the upholding of the Tathāgata, or the pure land of the Tathāgata.
The Showing of Loss and Gain (Chengguan’s outline): Nor Did They See the Thirty Clauses concerning the Bodhisattvas
Neither in the same way did they see the inconceivable states of the bodhisattvas, the great assembly of the bodhisattvas, the universal entering of the bodhisattvas, the universal arriving of the bodhisattvas, the universal going-forth of the bodhisattvas, the spiritual transformations of the bodhisattvas, the sporting of the bodhisattvas, the retinues of the bodhisattvas, the quarters of the bodhisattvas, the adorned lion seats of the bodhisattvas, the palaces of the bodhisattvas, the dwelling places of the bodhisattvas, the sovereign samādhis the bodhisattvas had entered, the contemplating of the bodhisattvas, the stretching of the bodhisattvas, the valour of the bodhisattvas, the offerings of the bodhisattvas, the predictions received by the bodhisattvas, the ripening of the bodhisattvas, the bold strength of the bodhisattvas, the purity of the bodhisattvas’ dharma-body, the fullness of the bodhisattvas’ wisdom-body, the displaying of the bodhisattvas’ vow-body, the accomplishment of the bodhisattvas’ form-body, the entire purity of all the bodhisattvas’ marks, the adornment of the many colours of the bodhisattvas’ constant light, the bodhisattvas’ releasing of great nets of radiance, the bodhisattvas’ raising of clouds of transformation, the bodhisattvas’ bodies pervading the ten directions, or the fullness of all the bodhisattvas’ practices.
All such things as these none of the śrāvakas, the great disciples, saw at all.
The Showing of Loss and Gain (Chengguan’s outline): For What Reason — Eighteen Clauses of “Because They Formerly …”
Why should it be so?
Because their roots of goodness were not the same; because they had formerly not cultivated the roots of goodness for seeing the Buddha’s self-mastery; because they had formerly not praised and told of the pure merit of all the buddha-lands of the worlds of the ten directions; because they had formerly not extolled the various spiritual transformations of the buddhas, the world-honored ones; because they had formerly not, in the midst of turning in birth and death, raised the mind of unsurpassed perfect awakening (anuttara-samyak-saṃbodhi, the mind of unsurpassed right and equal awakening); because they had formerly not caused others to abide in the mind of awakening; because they had formerly not been able to keep the lineage of the Tathāgata from being cut off; because they had formerly not gathered in beings; because they had formerly not exhorted others to cultivate the bodhisattva perfections; because they had formerly, while turning in birth and death, not exhorted beings to seek after the most surpassing great wisdom-eye; because they had formerly not cultivated the roots of goodness that can give birth to all-knowing wisdom; because they had formerly not accomplished the roots of goodness for a tathāgata’s coming forth in the world; because they had formerly not gained the wisdom of the spiritual penetration that adorns and purifies buddha-lands; because they had formerly not gained the states known to the eyes of the bodhisattvas; because they had formerly not sought the roots of goodness of the awakening that surpasses the world and is not shared in common; because they had formerly not raised all the great vows of the bodhisattvas; because they had formerly not been born from the Tathāgata’s blessing; because they had formerly not known that dharmas are as an illusion and bodhisattvas as a dream; because they had formerly not gained the vast joy of the great bodhisattvas.
All such things as these are the states of the wisdom-eye of the bodhisattva Samantabhadra, and are not shared in common with any of the two vehicles (śrāvakas and pratyekabuddhas).
For this cause and condition the great śrāvakas were unable to see, unable to know, unable to hear, unable to enter, unable to gain, unable to hold in mind, unable to contemplate, unable to reckon, unable to ponder, and unable to discriminate — and so, though they were persons within the Jeta Grove, they did not see the great spiritual transformations of the Tathāgata.
The Showing of Loss and Gain (Chengguan’s outline): Furthermore — Ten Clauses of “Not Having Such” and Ten Clauses of “Unable”
Furthermore, because the great śrāvakas did not have such roots of goodness, did not have such a wisdom-eye, did not have such samādhis, did not have such liberations, did not have such spiritual penetrations, did not have such majestic virtue, did not have such might, did not have such self-mastery, did not have such a dwelling place, and did not have such states — therefore concerning these they were unable to know, unable to see, unable to enter, unable to realize, unable to abide, unable to understand, unable to contemplate, unable to bear, unable to head toward, and unable to travel;
and they were likewise unable to open out and explain them at length for others, to extol and display them, to lead and exhort others onward, to make others head toward them, to make others cultivate them, to make others abide in them, or to make others realize and enter them.
The Showing of Loss and Gain (Chengguan’s outline): For What Reason — They Abide within the Śrāvaka Vehicle
Why should it be so? Because those great disciples had come out by relying upon the śrāvaka vehicle — they had accomplished the śrāvakas’ path, fulfilled the śrāvakas’ practice, and abided upon the śrāvakas’ fruit; concerning the truth of there being nothing there they had gained a decisive wisdom; they abided constantly within the real limit, ultimately tranquil, far apart from great compassion, having cast beings aside and abiding only upon their own affair;
and concerning wisdom of that other kind they were unable to accumulate it, unable to cultivate it, unable to abide in it, unable to vow for it, unable to accomplish it, unable to purify it, unable to proceed into it, unable to penetrate it, unable to know and see it, and unable to realize and gain it.
Therefore, though they were persons within the Jeta Grove facing the Tathāgata, they did not see spiritual transformations so vast as these.
The Showing of Loss and Gain (Chengguan’s outline): Simile One — The Hungry Ghosts on the Bank of the Ganges
Sons of the Buddha! It is like the hundreds of thousands of koṭis of measureless hungry ghosts on the bank of the Ganges, naked of body, hungry and thirsty, their whole bodies scorched as though burnt by fire, with crows, vultures, and jackals vying to come and seize upon them; pressed by thirst, they wish to seek water to drink, and though they dwell right at the river’s edge they do not see the river; and even if there are some who do see it, what they see is a river dried up. Why should it be so? Because the deep and heavy obstruction of their deeds covers them over.
Those great śrāvakas are just so: though they dwell right within the Jeta Grove, they do not see the vast spiritual power of the Tathāgata — because, having cast aside all-knowing wisdom, the cataract of ignorance covers their eyes; because they had not formerly planted the roots of goodness of the ground of sarvajñā (all-knowing wisdom).
The Showing of Loss and Gain (Chengguan’s outline): Simile Two — A Man Dreaming in a Great Assembly
It is as when a man in the midst of a great assembly falls into a heavy sleep, and of a sudden dreams that he sees, on the summit of Mount Sumeru, the great city Sudarśana where Śakra dwells: its palaces and parks fine in every kind of way, its gods and goddesses hundreds of thousands of myriads of koṭis, heavenly flowers universally scattered filling the ground, robe-trees of every kind bringing forth fine and wondrous robes, flower-trees of every kind opening out fine and wondrous flowers, trees of music sounding heavenly music, heavenly serving-women singing wondrous voices, and measureless gods sporting and making merry within it; and that man sees that he himself too is wearing heavenly robes, and dwells and moves about in that very place. And of all the men within that great assembly, though they are together in one place, not one knows it or sees it. Why should it be so? Because what is seen within a dream is not what those in the assembly are able to see.
All the bodhisattvas and the kings of the world are just so: because for long they had accumulated the power of the roots of goodness; because they had raised the vast vow for all-knowing wisdom; because they had studied the merit of all the buddhas; because they had cultivated the adorning path of a bodhisattva; because they had fulfilled the dharmas of the wisdom of all-knowing wisdom; because they had fulfilled all the practices and vows of Samantabhadra; because they had proceeded into the wisdom-grounds of all the bodhisattvas; because they sported in all the samādhis in which the bodhisattvas abide; because they were already able to contemplate the states of the bodhisattvas’ wisdom without any obstruction — therefore all of them saw the inconceivable sovereign spiritual transformations of the Tathāgata, the World-Honored One. And none of the śrāvakas, the great disciples, was able to see them, and none was able to know them, because they did not have the pure eye of a bodhisattva.
The Showing of Loss and Gain (Chengguan’s outline): Simile Three — The Medicinal Herbs on the Snow Mountain
It is as when the Snow Mountain is furnished with a multitude of medicinal herbs, and a good physician coming there is able to distinguish them all; while those who hunt and those who herd, though they dwell constantly upon that mountain, do not see those medicines.
Here too it is just so: because the bodhisattvas have entered the state of wisdom and are furnished with the power of self-mastery, they are able to see the vast spiritual transformations of the Tathāgata; while the great disciples seek only their own benefit and do not wish to benefit others, seek only their own peace and do not wish to give peace to others, and so, though they are right within the grove, they neither know nor see.
The Showing of Loss and Gain (Chengguan’s outline): Simile Four — The Treasure Hoards within the Earth
It is as when within the earth there are hoards of treasure, filled entirely with rare and marvellous jewels of every kind, and there is a man, clever and penetrating, well able to distinguish every buried hoard; and this man has besides the power of great merit, and is able according to his wish to take and use them sovereignly, to support his father and mother, to relieve his kinsfolk, so that of the aged, the sick, and the poor and destitute there is not one he does not succour; while those who have no wisdom and no merit, though they too walk to the place where the treasure hoard lies, neither know it nor see it, and gain no benefit from it.
Here too it is just so: the great bodhisattvas have the pure wisdom-eye, and are able to enter the inconceivable and deeply profound states of the Tathāgata, able to see the spiritual power of the Buddha, able to enter the gates of dharmas, able to roam the ocean of samādhis, able to make offerings to the buddhas, able by the right Dharma to open and awaken beings, able by the four means of gathering (giving, kind speech, beneficial conduct, and working alongside them) to gather beings in; while the great śrāvakas are unable to see the spiritual power of the Tathāgata, and unable to see the assembly of bodhisattvas either.
The Showing of Loss and Gain (Chengguan’s outline): Simile Five — A Blind Man Arriving at an Island of Jewels
It is as when a blind man arrives at a great island of jewels, and whether walking, standing, sitting, or lying down, is unable to see any of the many jewels; and because he does not see them, he cannot gather them, and does not gain the use of them.
Here too it is just so: the great disciples, though within the grove and drawing near to the World-Honored One, do not see the sovereign spiritual power of the Tathāgata, and do not see the great assembly of bodhisattvas either. Why should it be so? Because they do not have the unobstructed pure eye of a bodhisattva, and are unable to awaken to and enter the Dharma realm in due order and so to see the sovereign power of the Tathāgata.
The Showing of Loss and Gain (Chengguan’s outline): Simile Six — A Man Who Has Gained the Pure Eye of Stainless Radiance
It is as when a man gains a pure eye named Stainless Radiance, and no colour of any darkness can be an obstruction to it. At that time that man is in the darkness of night, in the midst of measureless hundreds of thousands of myriads of koṭis of people, and whether those people are walking, standing, sitting, or lying down, there is not one of their forms and bearings that this clear-eyed man does not see clear and plain; while as for this clear-eyed man’s own bearing, his advancing and withdrawing, that multitude of people are none of them able to see it.
The Buddha is just so: he has accomplished the wisdom-eye, pure and unobstructed, and is able to see clearly the whole of every world; and the spiritual penetrations and transformations that he displays have a great assembly of bodhisattvas circling round about them together, while the great disciples are none of them able to see.
The Showing of Loss and Gain (Chengguan’s outline): Simile Seven — A Monk Who Has Entered the Concentration of Universal Bases
It is as when a monk in the midst of a great assembly enters the concentration of the universal bases (the concentration that contemplates one base universally throughout, without any gap), that is to say: the concentration of the universal base of earth, the concentration of the universal base of water, the concentration of the universal base of fire, the concentration of the universal base of wind, the concentration of the universal base of blue, the concentration of the universal base of yellow, the concentration of the universal base of red, the concentration of the universal base of white, the concentration of the universal base of the gods, the concentration of the universal base of the bodies of beings of every kind, the concentration of the universal base of all speech and sound, and the concentration of the universal base of all objects taken as condition; the one who has entered this concentration sees the objects he takes as his condition, while the rest of the great assembly are none of them able to see them, only excepting those who abide in this same samādhi.
The inconceivable states of the buddhas that the Tathāgata manifests are just so: the bodhisattvas are all able to see them, while the śrāvakas do not see them.
The Showing of Loss and Gain (Chengguan’s outline): Simile Eight — A Man Who Has Smeared Himself with the Medicine That Screens the Form
It is as when a man takes the medicine that screens the form (a medicine able to make the body’s shape vanish away) and smears it upon his own eyes, and coming and going, sitting and standing in the midst of an assembly, no one is able to see him, while he for his part is able to see fully the affairs within that assembly.
It should be known that the Tathāgata is just so: he has passed beyond the world and universally sees the world, and yet is not what any of the śrāvakas is able to see, only excepting the great bodhisattvas who head toward the state of all-knowing wisdom.
The Showing of Loss and Gain (Chengguan’s outline): Simile Nine — The God Born Together and the God of the Same Name
It is as when a man has just been born, and there are at once two gods who constantly accompany and follow him, one called Born Together, the other called of the Same Name; the gods constantly see the man, while the man does not see the gods.
It should be known that the Tathāgata is just so: in the great gathering of the bodhisattvas he manifests great spiritual penetrations, while the great śrāvakas are none of them able to see them.
The Showing of Loss and Gain (Chengguan’s outline): Simile Ten — A Monk Who Has Entered the Samādhi of Cessation
It is as when a monk gains mastery of mind and enters the samādhi of cessation, and the working of the six faculties is entirely stopped, and of all speech he neither knows nor perceives anything; and because the power of the concentration sustains him, he does not on that account pass into parinirvāṇa.
All the śrāvakas are just so: though they dwell right within the Jeta Grove, with the six faculties entire, they do not know, do not see, do not understand, and do not enter the self-mastery of the Tathāgata and the various doings of the assembly of bodhisattvas.
The Showing of Loss and Gain (Chengguan’s outline): The Concluding Praise — It Is Not What Their Capacity Can Bear
Why should it be so? Because the states of the Tathāgata are deeply profound and vast, hard to see and hard to know, hard to fathom and hard to measure, surpassing all the worlds, inconceivable, and there is none able to destroy them; they are not the states of any of the two vehicles.
Therefore the sovereign spiritual power of the Tathāgata, the assembly of bodhisattvas, and the Jeta Grove pervading all the pure worlds — of all such things as these the great śrāvakas neither knew nor saw anything, because it is not what their capacity can bear.
先問一句：為什麼這一品要換一個地方講
一部大經講到這裡，前面八會不是在菩提場，就是在普光明殿、忉利天、夜摩天、兜率天、他化自在天；到了這一品，忽然換到人間的室羅筏國逝多林給孤獨園。
為什麼要換？澄觀釋此云，這一品是『依人入證』——前面諸分是託法而修，行由法立；這一品是依著佛與諸善知識而深證法界，證了之後法在自己身上，所以叫成德。李通玄釋此云則講得更直白：前面幾會都說「不離菩提場」，是因為那還是在菩提之體上進修；這一會直說在室羅筏國逝多林，是因為約位昇進已經走完，這一會要講的是成佛果滿而度眾生之行，所以在人間的國邑園林。
要排一個誤：不要把換地方讀成換題目。地點的移動本身就是義理——法從天上回到人間，正是『證了要用在眾生身上』。
落到讀處：讀一部大經，先看它把場景放在哪裡。場景是經的第一句話。
五百人：一個數目為什麼要有表法
經文開頭只說世尊在大莊嚴重閣，與菩薩摩訶薩五百人俱。五百是個不大的數——比起前面動輒「佛剎微塵數」，這裡少得反常。
先問：為什麼是五百？澄觀釋此云，這一會的菩薩標舉的名少、列出的名多，是有所表的；五百這個數，是要顯五位（十住、十行、十迴向、十地、等覺）同時證入，每一位各具十度，一一相融，所以成五百。他又補一句：第六妙覺是所入之處，所以不算在能入的位數裡；並且這也表解行的人多、真正證入的人稀少。
要排的誤是：不要把五百讀成人口統計。華嚴的數目幾乎都是法的結構，不是名冊的長度。
落到讀處：遇到經裡出現一個整齊的數，先問它在數什麼「位」，而不是數什麼「人」。
兩位上首：普賢與文殊為什麼並列
五百人之中，經文只標兩位上首——普賢菩薩、文殊師利菩薩。
先問：一會為什麼要兩位上首？澄觀釋此云，這兩位大聖是助化之主，並且有所表，到下文才明說。這個「所表」在整品之中會兌現：這一品從本會的頓證入手，末會則是善財從文殊處發心、一路南行而終見普賢——文殊表能信之解，普賢表所成之行，兩位一頭一尾，把一整品扣成一個圓。
要排的誤是：不要把「上首」讀成座位排序。上首是這一會法門的兩個入口。
落到讀處：凡見經文特別標舉某人為上首，就去看這個人在後文承擔什麼——名字通常就是提綱。
一百四十一個名字：一串名單也是一張地圖
接下來是很長的一串名字，從光焰幢菩薩一直到法界光明覺菩薩，經文自己用一個省略收住。
先問：這一串名字讀來似乎只是排場，有什麼可讀的？澄觀釋此云，這裡有十四位（十四組），每組各有十位，其間也有增有減，合成一百四十一人，每個名字都各有一義、都有深旨。他更把這一百四十一人分作兩段來配：前面四十一人通表住、行、向等四位——十位以「幢」為名的表迴向，因為行德高出；九位以「威力」為名的表十行，因為能夠進修；十位以「藏」為名的表十地，義如前釋；十二位以「眼」為名的表解，因為能照法。他還特別解釋了次序何以不順：正是要表圓融之位沒有前後。後面十組一百人，則依次別表十地與十度——十冠表初地與布施，因為初地冠於諸地之首、布施冠於眾行之先；十髻表二地持戒，持戒無垢而檢束尊高；十光表三地忍，發聞持之光而照法忍；十幢表四地精進；十音表五地禪定；十上表六地般若；十勝表七地方便；十一自在王表八地願；十音表九地力；九覺表十地智，因為法雲受職而墮入佛數。
要排的誤是：不要把名單讀成裝飾，也不要反過來把澄觀的配位讀成經文自己說的。經文只列名字，配位之判出於澄觀。
落到讀處：讀華嚴的長名單，看後綴。後綴相同的一組，往往就是一個階位的側寫。
『如是等五百人俱』：結數這一句在做什麼
名單之後，經文用一句結數收住——像這樣的菩薩摩訶薩，五百人一同在此。
先問：前面已經說了五百，這裡為什麼要再說一次？澄觀科此為列名三節之第三「總結數」，與前面的「標上首」「列別名」合成一組完整的敘事——先標上首，再開列別名，最後總結其數。這是華嚴敘眾的定式：數、名、德三事俱足，眾才算立起來。
要排的誤是：不要把重複讀成累贅。經文的重複幾乎都是結構標記，是在告訴你一節結束了。
落到讀處：讀長段落時，把「如是等……」這類回扣句當作段落的下邊界，段落自然就清楚了。
「皆悉成就普賢行願」：十一句歎德的總句
眾立起來之後，經文歎他們的德——第一句是總句，說這些菩薩全都成就了普賢行願；以下十句是別句，第一句境界無礙，因為普遍到得了一切佛剎。
先問：前面已經一個一個報過名字，為什麼還要總歎一句？澄觀釋此云，歎德一共十一句，第一句是總句；前面的名字是「隨宜別顯」，各以一德立名，而這裡的德是「據實內通」——就實而論，每一位的德其實是互通的，所以說「皆悉成就普賢行願」。
要排的誤是：不要把名字裡的那一德當作某位菩薩的全部。名是別顯，德是內通；別顯是為了讓你看清面向，內通才是實情。
落到讀處：看人不要只看標籤。經文自己示範了一次——先給你一百四十一個標籤，再告訴你標籤底下是同一件事。
前六句：智用如何普周
總句之下是十句別歎。澄觀釋此云，這十句分兩段——前六句明智用普周，後四句明智用離障。
前六句是：現身無量，因為親近一切諸如來；淨眼無障，因為見一切佛的神變之事；至處無限，因為凡如來成正覺之處恆常普遍前往；光明無際，因為以智慧光普照一切實法之海；說法無盡，因為清淨辯才在無邊際劫中也無窮盡；連同別句之首的境界無礙，正好是六——澄觀說這前六是明智用普周，後四明智用離障。
澄觀又把這十句兩兩配成五對，第一對叫「境遍身多」，是說依報與正報都窮盡；第二對叫「見用詣實」，是說十眼離障，不必往而能見，一念就契於實，身心普周。
要排的誤是：不要把這六句讀成六種本領。它們是同一件事的六個側面——智慧用出去的時候，處處都到，處處都無隔。
落到讀處：讀排比句，先數一數，再找它的分段。六與四之間有一道縫，縫的兩邊講的是不同的事。
後四句：智用如何離障
後四句是：等虛空界，因為智慧所行悉皆清淨；無所依止，因為隨眾生心而現色身；除滅癡翳，因為了知眾生界之中沒有眾生；等虛空智，因為以大光明網照徹法界。
先問：這四句為什麼歸在「離障」？澄觀釋此云，第三對是「內照外演」，第四對是「智淨色隨」，第五對是「悲深智廣」——因為是即智之悲，所以對眾生沒有翳障；因為是無外之智，所以照見同於虛空。他還特別點出兩處「虛空」的用法不同：前面那一處取的是「淨」義，這裡取的是「廣」義。
要排的誤是：不要把「了眾生界無眾生」讀成沒有眾生可度。澄觀所繫的是「除滅癡翳」——正因為不執實有眾生之相，度眾生才不會被相所障。
落到讀處：同一個詞在一段文裡出現兩次，未必是同一個意思。讀到重複的字眼，順手問一句：這次取的是哪一義。
五百聲聞：為什麼歎他們的德
菩薩眾之後，經文說還有五百聲聞同在，並且用十句歎他們——覺真諦、證實際、深入法性、永出有海、依佛功德、離結使縛、住無礙處、心寂如空、於佛無疑、深信趣入。
先問：既然下文要說聲聞什麼也看不見，這裡為什麼還要歎？澄觀釋此云，這些聲聞其實都是菩薩，為了顯深法而託現聲聞之身，所以所歎的德「言含本迹」。他因此開兩門來釋：就迹而約小，這十句都是聲聞的德——得現觀、入正性離生、所學已窮、生分已盡、依佛成德、已盡有結、無煩惱礙、心善解脫、慧善解脫、非定性而可迴心；就本而約菩薩，則引《如來不思議境界經》為證，說有無量百千億菩薩現聲聞形也來會坐，名字就叫舍利弗、大目揵連等，可見他們是權現。
要排的誤是：不要把序分的歎與下文的不見讀成前後矛盾。在澄觀的科文裡，一個是本、一個是迹，本迹並不相礙。
落到讀處：經裡出現看似互相打架的兩段話，先問它們說的是不是同一個層面。
無量世主：不請之友
第三類眾是無量的世間之主。經文歎他們十句：曾供養無量諸佛、常能利益一切眾生、為不請之友、恆勤守護、誓願不捨、入世間殊勝智門、從佛教生、護佛正法、起於大願、不斷佛種而生如來家、求一切智。
先問：這十句怎麼分？澄觀釋此云，第一句歎福，接著四句歎悲——其中第一句是總，其餘三句是別：一是無緣普應，二是護念初心，三是誓不捨惡；再兩句歎智德，一是智入權門，二是行護理教；上面七句都屬於行，第八句是願，願與行都具足了；第九句是入位，前九句是自分，第十句是勝進。
要排的誤是：不要輕看「為不請友」四個字。眾生沒有開口求，他先來作朋友——這正是下文「大悲為身」的前奏。
落到讀處：一份德目清單若讀不出層次，就先找總句、找轉折詞，層次自己會浮出來。
請分：為什麼這一會的「請」不出聲
眾集齊了，照例該有人出面啟請。可是這一會沒有：經文只說諸菩薩、大德聲聞、世間諸王和眷屬「咸作是念」——大家心裡同時起了一個念。
先問：為什麼不出聲？澄觀科此為請分，並說眾集本來就是為了聞經。至於聲聞何以也能同起此念，他釋有二義：一是約本迹說，就本而言他們能念、就迹而言他們不知；二是只就迹說，並引意法師的話——道理上並沒有隔開，所以能同起疑情；只是還沒有積起大心，所以不能廁身其列。澄觀評這一說「此亦有理」，並打了個比方：正像葉公好龍，真龍現前反而看不得；同在一個法會、同仰一個法門，只因所現超倫，所以如聾如瞽。
要排的誤是：不要把「心念」讀成沒有請。念也是請，而且是這一會特有的請法——下面佛的回答也不是言說，是現相。問與答，兩頭都不出聲。
落到讀處：讀到經文用「作是念」而不用「白佛言」，先停一下，看看後面佛是怎麼回的。
十句「如來」：所念的是什麼
心念的第一段，是連舉十個「如來」——如來境界、如來智行、如來加持、如來力、如來無畏、如來三昧、如來所住、如來自在、如來身、如來智。
先問：這十句是隨口的鋪排嗎？澄觀釋此云，這一整段所念共六十一句，前後三十句是所請之法，中間三十一句只是請儀；而這三十句所請之法，多半同於初會的四十句法——因為初會是總，這一會將要收束，所以會歸於本。他又逐句配釋：境界是所緣分齊，智行是悲智無礙的無功用行，加持是以勝力任持而令有所作，第四是十力，第五是四種十種無畏，第六是師子奮迅等定，第七所住即是佛所住之地，第八是十自在；末後身、智二句，則是把初會講六根三業的十句收攏起來——身合六根與二業，智即意業，因為心意不可知，只能以智知。
要排的誤是：不要把這十句讀成十個讚美詞。它們是一張問題清單，下文的三昧現相要一句一句答回來。
落到讀處：讀請問段落，把它當作目錄看；答文的次序，往往就照這個目錄走。
十句「無能」：先承認自己到不了
第二段是十個「無能」——一切世間的天和人，無能通達、無能趣入、無能信解、無能了知、無能忍受、無能觀察、無能揀擇、無能開示、無能宣明，也沒有誰能令眾生解了。
先問：既然要請法，為什麼先說自己不行？澄觀釋此云，這十句是明玄妙難思、人天莫測：起初兩句總明解行不及，智慧不能通暢、心行不能詣證；接著五句明三慧莫測，所以不能成就自利——前三句是聞慧不及，因為妙故不能印持於境、深故不能曉了於心、廣故不能忍可包納；下一句是修慧不能觀察委照，因為玄；再一句是思慧不能揀其優劣，因為融。他還誌了一處異譯：晉本把「揀擇」譯作「思惟」，位置排在「觀察」之上。末後三句是四辯莫宣，所以不能成就利他。
要排的誤是：不要把這十句讀成謙辭。它是在標定法的高度——先把不可及說清楚，下一段的「唯除」才有著落。
落到讀處：凡見一段話先講『做不到』，往往下一句就是轉機所在。
十種力：什麼情況下才可能
第三段是「唯除」——唯獨除了諸佛加被之力、佛神通力、佛威德力、佛本願力，以及宿世善根之力、諸善知識攝受之力、深淨信力、大明解力、趣向菩提清淨心力、求一切智廣大願力。
先問：這十種力怎麼分？澄觀釋此云，前四是佛力上加，屬於緣；後六是自根堪受，屬於因。前四之中，前三是現緣、後一是宿願；後六之中，第一是宿善、其餘五種是現德。他又說這十句可以「分有分知、全有全知」，並且通有二意：一是成就上文所顯的深，二是引起下文的請說。
要排的誤是：不要把加持讀成單方面的恩賜。十力之中有四在佛、有六在自己；而第六句「諸善知識攝受之力」尤其要記住——整部末會五十餘位善知識，就是這一句的展開。
落到讀處：這是一份可以自己對照的清單。信、解、菩提心、願，四樣都在自己這一邊。
十一種「種種」：請佛隨順什麼
第四段轉入正請：唯願世尊隨順我等及諸眾生的種種欲、種種解、種種智、種種語、種種自在、種種住地、種種根清淨、種種意方便、種種心境界、種種依止如來功德、種種聽受諸所說法。
先問：為什麼請法之前要先請「隨順」？澄觀釋此云，這十一句是請隨機宜——前面說緣會可知，這裡就請佛以緣而隨器。其中前三句約內心之器有殊，第四句約外類音聲之異，這四句通於凡聖；後七句多約菩薩——一是資財等有殊，二是地位優劣，三是依根除障，四是作業差異，五是緣境不同，六是曾依何德而修，七是曾聽何法為種。
要排的誤是：不要把「隨順」讀成遷就。隨順是說法的技術問題，不是法的降格。
落到讀處：真要把一件事講給人聽，先問對方的欲、解、根、境是什麼。這一段等於是一份說法者的備課提綱。
十句「往昔」：請說佛的因地
第五段是所請之法的前十句：請顯示如來往昔趣求一切智心、往昔所起菩薩大願、往昔所淨諸波羅蜜、往昔所入菩薩諸地、往昔圓滿諸菩薩行、往昔成就方便、往昔修行諸道、往昔所得出離法、往昔所作神通事、往昔所有本事因緣。
先問：為什麼請的是「往昔」？澄觀釋此云，這十句之中有七句與初會的名義完全相同；「諸道」即是初會的助道海，「方便」即是初會的智海，名異而義同；初會有「乘海」而無此處的「本事」，這是名義俱異——因為初會是通請一切菩薩，所以要顯乘乘不同；這裡是就本師發問，所以加了本事。
要排的誤是：不要把因地之問讀成歷史興趣。問往昔就是問路徑——果既然不可思議，就看他從哪裡走過來。
落到讀處：想學一個人的成就，先問他的因地做了什麼。這一段給的正是十個問法。
十句果用：請說成佛以後
第六段是所請之法的後十句：及成等正覺、轉妙法輪、淨佛國土、調伏眾生、開一切智法城、示一切眾生道、入一切眾生所住、受一切眾生所施、為一切眾生說布施功德、為一切眾生現諸佛影像——像這些法，願全都為我們說。
先問：這十句與初會有何不同？澄觀釋此云，這十句對望初會的第三十句，義大同而文多異，是為了顯果用無邊而故意影略其文。他逐句配了十海：一因圓果成即佛海，二成必演法即演說海，三法詮淨國即世界海，四皆為調生即名號海，五雙開菩提涅槃之果城即解脫海，六示生行業為至果之因即眾生海，七遍入機處隨機立壽即壽量海，八為眾生田令得常命即波羅蜜海，九說諸度為安立世界海之法式，十三輪變化猶如水月鏡像即變化海。末後澄觀只用四個字收：結請可知。
要排的誤是：不要把第八、第九兩句「受一切眾生所施」「為一切眾生說布施功德」讀成小事；第十句「為一切眾生現諸佛影像」才是收尾。果地的用不在高處，正在受施與說施這樣的日常之間。
落到讀處：問完因，再問果怎麼用。一份完整的請問，因與果都要問到。
大悲為身：入定之前的四句
世尊知道了大眾心中所念，接下來經文沒有寫他開口，只寫他「大悲為身，大悲為門，大悲為首，以大悲法而為方便」，充遍虛空。
先問：為什麼入定之前先講四句大悲？澄觀科此為入定之因，說有四種悲，作為入定益物之本，每一種各具二義：說「身」，一是入定所依之身為悲所熏，二是身取體義依義，因為要入深定必須全依大悲為體；說「門」，一是佛有大智大定大悲諸門，今欲益生唯依悲門令眾生入，二是定為所入、悲為能入；說「首」，一是凡有益物皆以大悲為先導，二是勝上之義，並非不用智定之門，只是這一門增勝；說「方便」，一是悲智互為方便，今以悲為入定益物之方便，二是這是即智即定之悲，不滯愛見，所以能令眾生普入法界。澄觀又說，這四悲也正是從佛向機的漸次。
要排的誤是：不要把大悲讀成入定前的心情鋪墊。在這一段裡，大悲是定的體，不是定的序曲。
落到讀處：任何一件為人而做的事，先問它的體是什麼。體若是悲，方法自然會找到人。
師子頻申：一個定為什麼取這個名字
接著經文只有短短一句：充遍虛空，入師子頻申三昧。
先問：「頻申」是什麼意思？澄觀釋此云，這個定是以業用從喻立名；有人說梵音訛略，本應作「毘實廩多」，翻作自在無畏，像師子王在群獸之中自在無畏。他並會通新舊二譯：舊經翻作「師子奮迅」，「嚬」與「毘」二音略有相濫，而「奮迅」之語又不太像「毘實廩多」；但《涅槃》二十五既然說「嚬申欠呿」，可見嚬申與奮迅原是同一件事——兩者都是舒展四體、通暢自在的樣子。他更以十義合師子：以同體大悲為身，增上大悲為首，即智大慈為眼，純以智慧為牙爪，大悲方便為振尾，總取四悲為足，以法界三昧為窟，以無緣大悲為窟門，以體用無礙為嚬申，以演法界法門為哮吼；並依《涅槃》立十一事，其中第九一事正說調伏外道二乘令如聾盲、捨其憍慢，恰與下文相扣。
要排的誤是：不要把譯名之異讀成兩個定。澄觀已經判過：名異而事一。
落到讀處：遇到同一段經有兩種譯名，先看古德會通了沒有；已經會通的，不必再起諍。
不開口的答：這一會的教體在哪裡
這一段最反常的地方，是佛始終沒有說話。念請之後，直接入定；入定之後，是樓閣、林園、虛空的變現。
先問：這算回答嗎？澄觀釋此云，這一分正是酬前念請、以示相作答；他更說佛之所以自己入定，是要表證法界唯有佛能窮盡；之所以不言而答，是要表證境離言，又要令大眾目擊而自證。他甚至逐句核對過這個「答」：所現的境界答境界之問，四種大悲為眾生現即答智行之問，令眾證見即答加持之問，知是如來威力即答佛力之問，三昧之用答無畏之問，正入三昧答三昧之問，淨法界土答住處之問，令大小融攝答自在之問，見如來身遍於法界答佛身之問，見如來大悲方便答智慧之問；其餘二十句則在集眾一段中答。智儼所判也相近：這一會不像前面諸會以音聲為正說，而是如來放光顯現三世間令大眾入，這就是正說。
要排的誤是：不要把『沒有說話』讀成沒有回答。這一會的教體是相，不是聲。
落到讀處：有些事講不清楚，只能做給人看。經文在這裡示範了一次最高規格的示範。
樓閣忽然廣博：先變的為什麼是眼前這一間
入定之後，第一個變的不是法界，是眼前這座大莊嚴樓閣——忽然廣博無有邊際，金剛為地，寶王覆上，寶華摩尼處處盈滿，瑠璃為柱，閻浮檀金的如意寶王置於其上，危樓閣道、棟宇窗闥、階墀軒檻樣樣齊備，門側建幢幡而放光普周法界。
先問：為什麼從最近的一間屋子開始？澄觀釋此云，這一分先明廣處，是破情顯法、即事會真——從裡面看，廣博無際；然而事並不壞，從外面看，閣外有園、園外有空，莊嚴各異。他說這正是事理交徹，十方三際無不圓融，林與空也照這個樣子讀。至於後面的種種莊嚴，他只說一句：正顯莊嚴，是表緣起萬德無不備。
要排的誤是：不要把「忽然廣博」讀成屋子變大了。閣還是那個閣，變的是能見者所處的分齊。
落到讀處：改變往往從最近的地方開始。眼前這一間看清楚了，外面的世界才跟著開。
逝多林忽然廣博：第二層的開
第二層是園林：以佛的神力，逝多林忽然廣博，與不可說佛剎微塵數的佛國土一樣大——妙寶間錯，阿僧祇寶為垣牆，寶多羅樹莊嚴道側；當中有無量香河，香水盈滿而湍激迴旋，寶華隨流右轉並自然演出佛法音聲；芬陀利華彌布水上，眾寶華樹列植兩岸，臺榭次第行列；又建十五種寶幢，周遍十方行列莊嚴。
先問：閣已經廣博了，為什麼還要再開一層？澄觀釋此云，從略到廣一共有三層——嚴閣、嚴園林、嚴虛空，這三層表三種緣起：嚴閣顯自體緣起，林表有為緣起，嚴空表無為緣起。
要排的誤是：不要把三層讀成同一件事說了三遍。它是一個由內而外的次第，而三種緣起正好配在這三處。
落到讀處：讀鋪陳文字，先數層數。層數清楚了，鋪陳就不再只是華麗。
虛空中的十種雲：第三層的開
第三層在虛空：逝多林上有不思議天宮殿雲、無數香樹雲、不可說須彌山雲、妓樂雲、出美妙音歌讚如來的寶蓮華雲、寶座雲、敷天衣而有菩薩坐上歎佛功德的諸天王形像摩尼寶雲、白真珠雲、赤珠樓閣莊嚴具雲、雨金剛堅固珠雲——十種，全都住在虛空，周匝遍滿。
先問：為什麼第三層要放在虛空？依澄觀的三緣起之科，嚴空所表的是無為緣起——無為之法無形無住，正好以住在虛空而不落地的雲來顯。
要排的誤是：不要把雲讀成天氣。經裡的雲是『多而不礙、聚而無實』的相，用來表法最方便。
落到讀處：讀華嚴凡見「雲」字，就想到兩件事：一是多得數不完，二是看得見卻抓不住。
十句「不思議故」：這一切是怎麼來的
經文自己設了一問：何以故？隨即以十句作答——如來善根不思議、白法不思議、威力不思議、能以一身自在變化遍一切世界不思議、能以神力令一切佛與佛國莊嚴皆入其身不思議、能於一微塵內普現一切法界影像不思議、能於一毛孔中示現過去一切諸佛不思議、隨放一一光明悉能遍照一切世界不思議、能於一毛孔中出一切佛剎微塵數變化雲充滿一切佛土不思議、能於一毛孔中普現一切十方世界成住壞劫不思議。
先問：這十句怎麼排？澄觀釋此云，這是出嚴之所因，即智正覺莊嚴，是前面為眾示其身力與佛力上加：第一是慈善根力，第二是無漏智力，以這二力加眾；第三是福威德力；其餘七句都是自在神通力——其中一是展、二是卷、三是橫包、四是豎攝、五是一切即一、六是一即一切、七是成壞相即。
要排的誤是：不要把「不思議」讀成不必想。澄觀連展卷、橫豎、一多、成壞都替我們排出來了——不思議不是不許思，是思到最後仍不落定。
落到讀處：一件事若說不出所以然，先看看能不能替它排出結構。排得出結構，就不算含糊。
十方一切世界也如是見：一會遍一切處
接著經文說：就像在這座逝多林給孤獨園裡見到佛土清淨莊嚴一樣，十方一切盡法界、虛空界的一切世界，也都是這樣見。
先問：這是說十方的人遠遠望見這裡嗎？澄觀特別揀了這一點：所謂「見如來身住逝多林」，是說住在十方那一個一個世界之中的林裡，這是說一會遍於一切處，就像〈光明覺品〉那樣，並不是那邊的世界遙遙望見這邊的佛。
要排的誤是：不要把遍讀成遠。遍是說這一場法會本身就在每一處，不是每一處都朝這裡看。
落到讀處：這一句是華嚴讀法的關鍵句之一。以後凡讀到「十方亦如是」，先按這一句校準一次。
十五句「見」：所見的是什麼
結通之下，經文以十五句「見」鋪開所見之相：第一句見如來身住逝多林而菩薩眾會皆悉遍滿，其後十四句都作「見普雨……雲」——莊嚴雲、寶光明照曜雲、摩尼寶雲、莊嚴蓋彌覆佛剎雲、天身雲、華樹雲、衣樹雲、寶鬘瓔珞周遍大地雲、莊嚴具雲、如眾生形種種香雲、微妙寶華網雲、諸天女持寶幢幡周旋來去雲、眾寶蓮華華葉間自然出樂音雲、師子座寶網瓔珞莊嚴雲。
先問：為什麼第一句與其餘十四句句式不同？因為第一句所見是佛與眾會，是所嚴之主；其餘十四句所見是所嚴之相。主先立，相後鋪，這是這一段的骨。
要排的誤是：不要把十五句一律讀成雲。實計之下，首句無雲字，餘十四句才是雨雲。
落到讀處：讀排比之前先數一遍。數過了，才不會把一段話講成一個籠統的印象。
東方來集：十方十段，段各有十
現相之後是集眾。第一段是東方：過不可說佛剎微塵數世界海外有世界名金燈雲幢，佛號毘盧遮那勝德王；其中有菩薩名毘盧遮那願光明，與不可說佛剎微塵數菩薩俱來，興十種天雲充滿虛空；到佛所已頂禮佛足，就在東方化作寶莊嚴樓閣與普照十方寶蓮華藏師子之座，以如意寶網羅覆其身，與眷屬結跏趺坐。
先問：這一段的結構是什麼？澄觀科此為十方十段、段各有十，並逐一配義：一是來處遠近，二是世界名別，三是本事佛號，四是主菩薩名，五是眷屬俱來以成主伴，六是廣興雲供表因嚴果，七是詣佛作禮表因趣果，八是化座於本方——本方者表參而不雜，座表法空，閣表空有重顯，九是冠網嚴身以顯勝德嚴法身，十是眷屬同坐表主伴同證。他並釋遠集之所以：都是遠集，是表證入甚深；只有初會與這一會遠集，是因為初會為所信、此會為證入，證入即是回到最初，一合相故。
要排的誤是：不要把來集讀成迎賓場面。十件事每一件都在表法，而且十方十段都照這個模子。
落到讀處：讀重複結構的文字，先把第一段拆清楚。第一段拆好了，其餘九段就是同一張圖的十次上色。
南方與西方：供具為什麼各不相同
第二段南方：世界名金剛藏，佛號普光明無勝藏王，菩薩名不可壞精進王，一路「持」十種寶網瓔珞華鬘而來。第三段西方：世界名摩尼寶燈須彌山幢，佛號法界智燈，菩薩名普勝無上威德王，所興的十雲都是「須彌山雲」。
先問：為什麼各方的供具不一樣？澄觀逐方繫其表法：南方的供具都說「持」，是表修持；西方的供具都說須彌山雲，是因為四德妙高、清涼利物。
要排的誤是：不要把供具讀成禮物清單。在澄觀的科文裡，供具是各方所證之德的形像。
落到讀處：讀到重複結構之中出現的差異，那個差異往往才是這一段真正要說的。
北方與東北方：衣與樓閣
第四段北方：世界名寶衣光明幢，佛號照虛空法界大光明，菩薩名無礙勝藏王，所興的十雲都是衣雲。第五段東北方：世界名一切歡喜清淨光明網，佛號無礙眼，菩薩名化現法界願月王，所興的十雲都是樓閣雲。
先問：衣與樓閣各表什麼？澄觀釋此云，北方都說衣，是寂忍慚愧莊嚴法身；東北方說樓閣，是悲智二種利益相因而顯。
要排的誤是：不要把「衣」只讀成莊嚴之具。衣在經裡常表忍與慚愧——遮身之物，正好表遮護心地的德。
落到讀處：讀象徵，先問這個物件在生活裡做什麼。衣遮身，閣容人，義理就從這裡起。
東南方與西南方：圓滿光與焰
第六段東南方：世界名香雲莊嚴幢，佛號龍自在王，菩薩名法慧光焰王，所興的十雲都是「圓滿光明雲」。第七段西南方：世界名日光摩尼藏，佛號普照諸法智月王，菩薩名摧破一切魔軍智幢王，所興的十雲都是「焰雲」，而且一一都從毛孔中出。
先問：光與焰有何分別？澄觀釋此云，東南方說圓滿光，是權實二智無所缺的行；西南方說焰，是以淨智慧燒惑之薪，也表這些都是想所持而不可取。
要排的誤是：不要把焰只讀成熾盛。澄觀所繫的是「燒惑」——焰的用在減，不在加。
落到讀處：同是光明之相，一取圓滿、一取燒盡。讀象徵要問它的作用方向。
西北方·下方·上方：後三方兼答前問
第八段西北方：菩薩名願智光明幢，於念念中從一切相好毛孔身分出十種形像雲。第九段下方：菩薩名破一切障勇猛智王，從一切毛孔出十種音聲雲。第十段上方：菩薩名法界差別願，於相好毛孔身分肢節莊嚴具衣服之中，現三世諸佛與十波羅蜜的十種本事海。
先問：為什麼後三段忽然變了寫法？澄觀釋此云，上面七方興供表法，是通答菩薩神通；下面三段則兼別答前面請問中的後二十句——西北方十句答「為一切眾生現諸佛影像」，下方毛孔十句答因中五問與果用中五問，上方相好十句通答第十本事因緣，兼答波羅蜜與所入諸地，因為十度就是別地所行。他還解釋了何以次序不齊：十方一齊來、諸供一齊現，文不能重複書寫，所以隨方異說；若照問的次第收攏，其實沒有不齊。他更點出上方為何都說「本事」：是表三世之法體常住。
要排的誤是：不要把『次序不齊』讀成雜亂。澄觀已經說明白：文的次序服從場面，義的次序仍在。
落到讀處：一段文字若看起來次序亂，先問它是不是被別的東西決定了次序。
別讚三十四句：來的是什麼樣的人
十方十段之後，經文總歎這些菩薩：都從普賢行願中生，以淨智眼見三世佛，普聞諸佛法輪；於念念中現大神變，一身充滿一切世界；知一切眾生如幻、諸佛如影、受生如夢、業報如鏡中像、諸有生起如熱時焰、世界如變化；成就十力無畏，能師子吼；一切神通境界悉已清淨，摧伏魔軍；恆以智慧了達三世而無取著；以方便智入一切法界，以平等智入一切國土，於微細境現廣大剎、於廣大境現微細剎。
先問：這一長段怎麼分？澄觀釋此云，別讚共三十四句，分三段：初五句明上近諸佛之德——一是淨眼見佛即是意業，二是聞如來法即淨修語業，其餘三句都顯身業自在；次十四句明下攝眾生之德，其中六句別明六喻——緣集非真故如幻，隨機本質映光有勝劣故如影，諸趣是思所起故如夢，隨照映質有妍媸故如鏡像，想所持故如熱焰，無而忽有、暫有還無故如變化；末十五句明大用自在之德，初句總明所得，其餘別明通用，又分三業摧邪、六句意業自在、七句身業自在。
再問一層：末十五句中的六句意業自在，六句各說什麼？澄觀先立一總則——這六句都是權實雙行——再逐句點出：第一句，智了三世之事，而慧達三世之空；第二句，知法如空，空無可諍而不壞於有，所以不著於空；第三句，精進而無精進之相，所以說無來；第四句，即有而空；第五句，即空而有，所以說方便；第六句，以智入於性土。六句不是六種功夫並排，而是同一個雙行從六個角度各說一次：有與空同時成立而互不相礙，才叫意業自在。經文自己把界線劃得最清楚——「雖勤精進而知一切智終無所來」，勤是真勤，而所求的一切智並不從某處來；「雖觀境界而知一切有悉不可得」，觀是真觀，而所觀之有沒有一分可得。勤而知無來，觀而知不可得，這就是權不礙實、實不礙權。要排的誤是：讀這種雖字起、而字轉的句式，不要把上半句當作退讓、下半句當作真話——兩半都是真話，合起來才是一句；也不要把雙行讀成兩件事輪流做。
要排的誤是：不要把六個譬喻讀成六種說法。澄觀替每一喻都指出了所以然，六喻各有各的角度，不能互換。
落到讀處：一串比喻若讀成同義反覆，就是還沒讀出各喻的著力點。
舉失顯得：十位大聲聞就在林中
集眾至此圓滿，經文忽然轉筆：上首的諸大聲聞——舍利弗、大目揵連、摩訶迦葉、離婆多、須菩提、阿㝹樓馱、難陀、劫賓那、迦旃延、富樓那等，人就在逝多林，卻全都不見如來十事、不見菩薩三十句。
先問：這一段的用意是什麼？澄觀科此為舉失顯得分，又名舉劣顯勝，說是為了明不共。他分三節：初明不見之人，次明所不見之境，後釋不見之所由。他還把這十位的名字逐一釋過：舍利此云鶖鷺，因為母親目睛明利像那種鳥，「弗」是子，從母立稱；目揵連此云採菽氏；摩訶迦葉此云大飲光；離波多此云室星，因祀星而生；須菩提此云善現，生時室空而現善相；阿㝹樓馱此云無滅；難陀此云歡喜；劫賓那此云黃頭；迦旃延此云翦剃種；富樓那此云滿願。所不見之境，他也科為初不見果十句、次不見因（即諸菩薩）諸句，其中「普至」是新來的，「普詣」是這邊往的。
要排的誤是：不要把這一段讀成貶低聲聞。澄觀在末後的問答裡自己說明白了：這是為了顯不共，並不是奪其所證。
落到讀處：讀到經裡有人「看不見」，先問經是要責備他，還是要讓我們看清所見之境有多高。
十八句「本……故」：缺的是宿因
經文自問何以故，先以十八句作答：本不修習見佛自在善根、本不讚說十方佛剎清淨功德、本不稱歎諸佛神變、本不於生死流轉中發菩提心、本不令他住菩提心、本不能令如來種性不斷、本不攝受眾生、本不勸他修習波羅蜜、本在生死時不勸眾生求最勝大智眼、本不修習生一切智諸善根、本不成就如來出世諸善根、本不得嚴淨佛剎神通智、本不得諸菩薩眼所知境、本不求超出世間不共菩提諸善根、本不發一切菩薩諸大願、本不從如來加被所生、本不知諸法如幻菩薩如夢、本不得諸大菩薩廣大歡喜。
先問：這十八句怎麼分？澄觀釋此云，先有一句總標大小善之差，接著十八句舉劣異勝——前十二句釋不見佛果之因，後六句釋不見菩薩之因；前十二句中，初句是總，其餘是別，前二句是不讚果，後九句是不修因，而這九句又分前五句缺自分行、後四句缺勝進行。他更在末後加了一句叮嚀：既然本因中不修所以不見，願後學修見佛之因，不要滯在冥寂裡。
要排的誤是：不要把這十八句讀成罪狀。它是一份反過來寫的修學清單——一句一句翻成肯定，就是一份菩薩因地的功課表。
落到讀處：把「本不……故」全部改成「本曾……故」念一遍，你就知道要修什麼。
十無故與十不能：缺的是現緣
經文接著說「復次」，換一個角度：諸大聲聞沒有這樣的善根、智眼、三昧、解脫、神通、威德、勢力、自在、住處、境界，所以於此不能知、不能見、不能入、不能證、不能住、不能解、不能觀察、不能忍受、不能趣向、不能遊履；又不能為他人開闡解說、稱揚示現、引導勸進。
先問：這一段與前一段有什麼不同？澄觀釋此云，前一段明缺宿因，這一段明缺現緣；這十句無勝德行，正是前面所不見之境，也正是前面宿因中不修勝進的四句——不修所以無，無所以不見。他還特別分了「入」的二義：前文的入是約證，這裡的入是約了達。
要排的誤是：不要把兩段讀成重複。一段講種子，一段講現行；一段講過去，一段講現在。
落到讀處：一件事做不到，通常兩頭都要查：從前沒種，現在也沒具緣。
何以故：住在自己的乘裡
再問一次何以故，經文答：諸大弟子依聲聞乘而出離，成就聲聞道，滿足聲聞行，安住聲聞果，於無有諦得決定智，常住實際究竟寂靜，遠離大悲，捨於眾生，住於自事；對於那樣的智慧，不能積集、修行、安住、願求、成就、清淨、趣入、通達、知見、證得。
先問：這一段是不是又回到原點？澄觀釋此云，這兩段是反覆相成的：前面問何以無如是善根，答曰由住自乘作證；也可以再問何以作證，答曰由無上善根——所無在前，所以略而不明。他又把這十句總判為四失：初句是出麁不出細，只出分段生死；次四句是得權失實；次三句是滯寂失悲；後二句是捨生自度。
要排的誤是：不要把「常住實際究竟寂靜」讀成缺點。它本身是所證，問題在下一句——遠離大悲，捨於眾生。
落到讀處：一個人的長處若沒有連到眾生，就會成為他的邊界。這一段講的正是這件事。
十喻之總：為什麼要用十個譬喻
法說之後是喻說。經文一連用了十個譬喻：恒河餓鬼、大會夢見帝釋城、雪山藥草、地中寶藏、盲人寶洲、離垢光明眼、比丘遍處定、翳形藥、同生同名天、入滅盡定。
先問：一件事為什麼要打十次比方？澄觀先誌古德舊解——自古諸德都把十喻配前面所迷的佛果十句，只有第九二天一喻是喻上面第二句「如來嚴好」，其餘依次相配，他評為「此亦有理」。接著他自出二解：一是每一喻都總喻不見因果等境，因為合文之中也說不見菩薩眾；二是各別喻諸德，若全不別，何必要用這麼多喻。他又分判：前九喻是就勝境立喻，後一喻是就劣法立喻——入滅盡定是喻二乘自身。
要排的誤是：不要把十喻讀成同一個意思重複十次。澄觀已經替每一喻指了通、別二意。
落到讀處：讀連串譬喻，先問它們是平列的，還是有分組的。
喻一：河邊的餓鬼
恒河岸上有百千億無量餓鬼，裸形飢渴，舉體焦然，烏鷲犲狼競來搏撮；為渴所逼想求水喝，雖然住在河邊卻看不見河，即使看見也是枯竭的。經文合曰：那些大聲聞也是這樣，雖住林中而不見如來廣大神力，因為無明翳膜覆眼、不曾種植一切智地的善根。
先問：這個喻的每一件事各表什麼？澄觀逐字配過：生分已盡所以稱鬼，未得無生忍衣所以裸形，不得法界行食所以飢，不得真解脫味所以渴，因此稱餓；此上都無真道，就是業餘，行苦所遷所以舉體焦然，就是苦餘；空見是烏鷲，有見是豺狼；於此作決定解就是搏撮；內含大機而有真脫之分，就是為渴所逼欲求水飲；身在法會就是住河邊，不覩神變就是不見河；雖見世尊卻只見丈六之身，就是見其枯竭。
要排的誤是：不要把餓鬼讀成惡人。這一喻裡的餓鬼是『有機而被障』的人——他正渴，他也在河邊。
落到讀處：最難堪的不是離得遠，是站在水邊而看不見水。
喻二：大會裡做夢的人
有人在大會中昏睡，夢見須彌山頂善見大城的宮殿園林、天子天女、衣樹華樹與音樂；他自己在夢裡穿著天衣，周旋其中，而同在一處的大眾卻不知不見。經文合曰：一切菩薩與世間諸王也是這樣，因為久積善根、發廣大願、學佛功德、修莊嚴道、圓滿一切智智之法、滿足普賢行願、趣入菩薩智地、遊戲諸三昧、已能觀察菩薩智慧境界無障礙，所以全都見到；而聲聞不能見，因為沒有菩薩清淨之眼。
先問：這一喻與第一喻有什麼不同？澄觀釋此云，這是覺夢相對之喻，通喻佛與菩薩高顯廣大之德，別喻如來遊戲神變。這一喻的著力點在『同處而異見』——不是能力高低，是所處的境界不同。
要排的誤是：不要把夢讀成虛妄。這裡的夢只借一件事：同一個場子裡，有人看得見，有人看不見。
落到讀處：兩個人坐在同一個房間，未必在同一個世界。這不是比喻，是這一段的正說。
喻三：雪山上的藥草
雪山具足眾多藥草，良醫來了全都分別得出；而在那山上打獵、放牧的人天天住在山裡，卻看不見藥。經文合曰：諸菩薩入智境界、具自在力所以能見；而諸大弟子只求自利不欲利他、只求自安不欲安他，雖在林中，不知不見。
先問：為什麼用醫與獵、牧對舉？澄觀釋此云，雪山良藥通喻幽邃難見之德，別喻佛的境界——因為那是所悲之境；又喻菩薩所住之處——因為悲救眾生正是所住；而捕獵放牧之人，喻聲聞沒有大悲救眾生病。
要排的誤是：不要把『看不見藥』讀成眼力問題。獵人不是眼睛不好，是他來這座山不為治病。
落到讀處：你在一個地方看見什麼，取決於你來這裡做什麼。
喻四：地下的寶藏
地中有寶藏，種種珍異充滿；有一位丈夫聰慧明達，善能分別一切伏藏，又有大福德力，能隨所欲自在取用，奉養父母，賑恤親屬、周濟老病窮乏；而無智慧無福德的人，即使走到寶藏所在之處也不知不見，得不到利益。經文合曰：諸大菩薩有淨智眼，能入如來甚深境界、能見佛神力、能入諸法門、能遊三昧海、能供養諸佛、能以正法開悟眾生、能以四攝攝受眾生；而諸大聲聞見不到。
先問：為什麼特別寫「奉養父母，賑恤親屬」？喻中的寶不是自己享用的，是拿來周濟人的——這一句正對合文裡的「以正法開悟眾生」「以四攝攝受眾生」。澄觀釋此云，藏通喻祕密難知之德，別喻如來尊勝可寶重，也喻菩薩所入三昧與觀察頻申勇猛供養；薄福之人則喻聲聞沒有這樣的威德。
要排的誤是：不要把「知寶」與『取寶』讀成一件事。喻裡分得很清楚：要有智慧才知道，還要有福德才取得出來。
落到讀處：見得到還不夠，還要有用得出來的力量。
喻五：盲人到了寶洲
盲人到了大寶洲，行住坐臥都見不到一切眾寶；因為見不到，所以不能採取，不得受用。經文合曰：諸大弟子雖在林中親近世尊，卻不見如來自在神力，也不見菩薩大會——因為沒有菩薩無礙的清淨之眼，不能次第悟入法界而見如來自在之力。
先問：這一喻與第四喻不是重複嗎？澄觀釋此云，寶洲通喻逈絕難測之德，別喻如來妙行積行圓妙，也喻菩薩受記成熟勇猛；而盲喻二乘沒有這樣的善根。第四喻的重點在「知」與「取」，這一喻的重點在「眼」——連見的門都沒有開。
要排的誤是：不要把「盲」讀成天生的缺陷。合文說得明白：是沒有「菩薩無礙淨眼」，而這眼是修來的。
落到讀處：見不到就不會去採，不採就不受用。三件事是一條鏈，斷在最前面一環。
喻六：得離垢光明眼的人
有人得清淨眼名離垢光明，一切暗色都不能障礙他；在夜暗之中，處在無量百千萬億人眾之內，那些人的形相威儀他全都看得見，而他自己的威儀進退，那些人卻看不見。經文合曰：佛也是這樣，成就智眼清淨無礙，普見一切世間；他所示現的神通變化，有大菩薩眾圍繞，而諸大弟子全都不能見。
先問：前面幾喻都是眾生看不見，這一喻為什麼特別寫『他看得見別人、別人看不見他』？澄觀釋此云，這是淨眼無障之喻，通喻智照難量之德，別喻如來威德；而「菩薩法身」以下五句之不覩威儀，是喻二乘沒有這樣的自在。
要排的誤是：不要把『別人看不見他』讀成隱藏。這是在說能見與所見的不對等——高處見得到低處，低處見不到高處。
落到讀處：一段關係裡若只有一方看得見，責任多半在看得見的那一方。這一喻的下文正是佛仍然在眾中示現。
喻七：入遍處定的比丘
比丘在大眾中入遍處定，經文列出十二種：地、水、火、風、青、黃、赤、白、天、種種眾生身、一切語言音聲、一切所緣；入此定的人見得到他所緣的境，其餘大眾全都見不到，唯除同樣安住此三昧的人。經文合曰：如來所現不可思議諸佛境界也是這樣，菩薩具見，聲聞莫覩。
先問：為什麼是十二，不是通常說的十？澄觀釋此云，遍處是於一切處周遍觀察沒有間隙，所以叫遍處；《瑜伽》《智度》《俱舍》等論都說有十，這裡有十二，前八相同，那邊第九名空遍處、第十名識遍處；本經以宗別而把空、識二者合為天遍處，另加三事——第十種種眾生身遍處即是他論所揀的眼等根色，第十一語言音聲即是聲塵，第十二一切所緣即六塵之境，收攝了香味與法塵。他還引《瑜伽》十二說明何以他論只立色觸二處。
要排的誤是：不要把數目之異讀成經論相違。澄觀已經逐項對過帳：不是多算，是開合不同。
落到讀處：遇到同一名相在兩處數目不合，先查開合，再談出入。
喻八：塗了翳形藥的人
有人以翳形藥自塗其眼，在眾會之中去來坐立無人能見，而他卻能盡見眾會中事。經文合曰：如來也是這樣，超過於世而普見世間，不是諸聲聞所能見，唯除趣向一切智境的諸大菩薩。
先問：這與第六喻的淨眼不是很像嗎？澄觀替它們分了：第六是淨眼無障之喻，重在能見；這一喻是妙藥翳形之喻，通喻隱顯超世之德，別喻如來住持，也喻菩薩起變化雲之德；不覩者，是喻聲聞沒有這樣的解脫。
要排的誤是：不要把「隱形」讀成躲藏。這裡的隱是超世——不落在世間的見聞覺知裡，並不是離開了眾會。
落到讀處：同一個人可以既在場又不被看見。這一句用來讀佛的示現最貼切。
喻九：同生天與同名天
人一出生就有二天恆常相隨，一名同生，二名同名；天常見人，人不見天。經文合曰：如來也是這樣，在諸菩薩大集會中現大神通，而諸大聲聞全都不能見。
先問：為什麼要用一個這麼近的例子？前八喻取的是恒河、雪山、寶洲這樣遠而勝的境；這一喻取的是隨身而不離的二天。澄觀釋此云，二天隨人之喻通喻微妙難壞之德，別喻如來嚴好與菩薩身遍十方、諸行圓滿之德；不覩二天，是喻二乘沒有這樣的勢力，也喻無悲而捨眾生。他並誌古德舊配：十喻之中唯獨這一喻配「如來嚴好」，其餘依次相配。
要排的誤是：不要把「人不見天」讀成天躲著人。這一喻的力道正在「恒相隨逐」四個字——最近的，往往最看不見。
落到讀處：看不見未必是因為遠。經文替我們排除了距離這個解釋。
喻十：入滅盡定的比丘
比丘得心自在，入滅盡定，六根作業全都不行，一切語言不知不覺；由於定力任持，也不就此般涅槃。經文合曰：一切聲聞也是這樣，雖住林中、六根具足，卻不知不見不解不入如來自在與菩薩眾會的種種作為。
先問：為什麼最後一喻換了取喻的方向？澄觀釋此云，前九喻是就勝境為喻，這一喻是就劣法為喻——入滅盡定正是喻二乘自身；他又說這一喻是總明不共、顯十無盡，兼喻其住自乘。
要排的誤是：不要把滅盡定讀成貶語。喻的重點不在定的高下，在『六根具足而不知不覺』這個狀態——人在，根在，境現前，卻不相應。
落到讀處：十喻走到最後，鏡頭從外境轉回自身。看不見的真正原因，不在河、山、洲、寶，在自己所住的那個定。
結歎：不是他們的器量所堪
末後經文自問自答作結：如來境界甚深廣大，難見難知，難測難量，超諸世間，不可思議，無能壞者，不是一切二乘的境界；所以如來自在神力、菩薩眾會以及逝多林普遍一切清淨世界這些事，諸大聲聞全都不知不見，因為不是他們的器量所堪。
先問：這一句是不是把門關死了？澄觀科此為徵以結成，說這十句正結前面的十喻，只有第七、第八兩句為順前之合而有前後之易，其餘依次相對。而他在整段之末設了一個大問答：《般若經》說聲聞若智若斷都是菩薩無生法忍，《文殊巡行經》裡五百聲聞聞而不信，《法華》裡不輕菩薩也令他們聽聞，何以這裡不令聽聞？他答：為顯不共。並判化儀之異——《法華》是漸教之終，要收敗種，所以令五千退席而策勵在會者信受；這部經是頓教之始，為顯深勝，所以留他們在會而不令聽聞，令後學修見聞之種。他末後把話翻過來說：可見聾盲於顯勝反而有力，因為正是它顯出了勝；勝與劣相望、力用交徹，成大緣起，這才是深玄。
要排的誤是：不要把「非其器故」讀成永遠沒有份。澄觀已經明說：若約普收，一切眾生無不具有如來智慧，何況二乘的無漏因果；這裡說的是校量優劣的一面。
落到讀處：這一分名叫舉失顯得。失是聲聞的失，得是讀經人的得——經文把看不見寫得這樣詳細，是要你把每一句「本不」翻成一句「當修」。
承衍
- 會之次第：本會，澄觀作第九會，會名「逝多林園重閣會」，取林名戰勝以表依人、園名給孤以表悲厚、重閣以顯二智互嚴；法藏作「祇洹重閣會」，取此法濟物攝生故在給園、悲依本智重出之相故在重閣；智儼則判此為第八會，在祇桓重閣說，取攝化之始與悲心在正智上重生之義。三家所判之會數與所取之表法各異，並錄不判。
- 品名之釋：澄觀以「入通能所」立說，入是悟解證得之名，法界是所入之法；法藏分法三義（持自性、軌則、對意）與界三義（因、性、分齊）；智儼立法三種而云此中通三；李通玄則以迷悟之相直釋三字——從迷創達叫入，身心境界性自無依叫法，一多通徹而真假是非之障亡叫界。四家並錄不判。
- 說處之釋：室羅筏一名，澄觀據《西域記》釋為「聞者」，亦云聞物；李通玄釋為「好道」，亦云聞物。逝多林一名，澄觀取太子之名，華言戰勝；李通玄取往、度、速三義，並以如來行多、以法界普覆蔭遍含生而立林義。二家並錄不判。
- 三昧名之譯：底本作師子頻申，晉譯作師子奮迅；澄觀引古音毘實廩多，並依《涅槃》會通二名俱是此言。並錄不判。
- 本會之教體：智儼判此會不以音聲為正說，唯如來放光顯現三世間令大眾入即為正說；澄觀則判三昧現相具答前三十句之問。二說並錄不判。
- 十喻之配：古來諸德將十喻依次配前所迷佛果十句，唯第九二天一喻配「如來嚴好」；澄觀誌其說而下明判「此亦有理」，復自出通別二解。古德說與澄觀二解並錄。
- 遍處定之數：底本作十二，晉譯作七，澄觀所校《瑜伽》《智度》《俱舍》諸論作十。並錄不判。
- 三本之對位：本會一段，八十本、六十本之外，貞元四十卷本卷首亦全譯之，自卷首通序起，至聲聞不見之收句止，眾集、念請、入定現相、十方來集、聲聞不見、十喻六分俱全。三本互有詳略：菩薩之數，八十本、六十本作五百，四十本作五千；三昧之名，八十本、四十本作師子頻申，六十本作師子奮迅；上方所現本事，四十本明繫於彼佛過去所行，八十本但云過去。並錄不判。
- 名相異形：經文作「離婆多」，疏文作「離波多」；經文作「犲狼」，疏文作「豺狼」。並錄不判。
- 品內之承：本節是本會十分的前五分，其後尚有偈頌讚德、普賢開發、毫光示益、文殊述德、無涯大用五分；而整品在澄觀的科文裡大分為二——本會明果法界、頓入法界，末會明因法界、漸入法界。本節所寫的「聲聞不見」，與末會善財一路親見善知識而歷位漸入，正是這一果一因的兩面。
A Question First: Why This Chapter Has to Be Expounded in a Different Place
A great scripture has come this far, and the eight assemblies before this one were either at the place of awakening, or in the Hall of Universal Light, in the Trāyastriṃśa Heaven, in the Yāma Heaven, in the Tuṣita Heaven, or in the Paranirmitavaśavartin Heaven; and now at this chapter it shifts of a sudden to the Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary, in the country of Śrāvastī, among men.
Why the shift? Chengguan glosses this thus: this chapter is ‘entering realization in dependence upon persons’ — the portions before it were entrusting to the Dharma and cultivating, where practice is established by the Dharma; this chapter is realizing the Dharma realm deeply in dependence upon the Buddha and the good friends, and once it is realized the Dharma is upon one’s own person, and therefore it is called accomplishing virtue. Li Tongxuan glosses this thus, and puts it more plainly still: the assemblies before all say “without leaving the place of awakening”, because that is still advancing in cultivation upon the substance of awakening; this assembly says outright that it is in the Jeta Grove in the country of Śrāvastī, because the ascending through the stages has already been walked to its end, and what this assembly is to expound is the practice of buddhahood accomplished and the fruit complete, delivering beings — and therefore it is in a garden and grove of a city among men.
One misreading must be set aside: do not read a change of place as a change of subject. The moving of the location is itself the doctrine — the Dharma comes back from the heavens to the human world, which is exactly ‘what is realized is to be used upon beings’.
Coming down to the reading: in reading a great scripture, look first at where it sets the scene. The scene is the scripture’s first sentence.
Five Hundred Persons: Why a Number Should Have Something It Displays
The scripture at its opening says only that the World-Honored One was in the storeyed pavilion of Great Adornment together with five hundred bodhisattva-mahāsattvas. Five hundred is not a large number — set beside the “dust-motes of buddha-lands” that come at every turn before this, it is oddly few.
Ask first: why five hundred? Chengguan glosses this thus: the bodhisattvas of this assembly are few in the names raised and many in the names set out, and this has something it displays; the number five hundred is meant to show that the five stages (the ten abodes, the ten practices, the ten dedications, the ten grounds, and equal awakening) realize and enter all at once, each stage being furnished with the ten perfections, and each fused with each, so that they make five hundred. And he adds a clause: the sixth, wondrous awakening, is the place entered, and therefore is not counted among the stages that do the entering; and this also displays that those who understand and practise are many while those who truly realize and enter are few.
The misreading to be set aside is this: do not read five hundred as a census. The numbers in the Huayan are almost always the structure of the Dharma, not the length of a roster.
Coming down to the reading: when a tidy number appears in a scripture, ask first what ‘stages’ it is counting, and not what people it is counting.
Two Foremost: Why Samantabhadra and Mañjuśrī Stand Side by Side
Among the five hundred, the scripture marks out only two as foremost — the bodhisattva Samantabhadra and the bodhisattva Mañjuśrī.
Ask first: why should one assembly have two foremost? Chengguan glosses this thus: these two great sages are the hosts who assist in the transforming, and there is something they display, which is not stated outright until the text below. That ‘something displayed’ is made good over the whole chapter: this chapter begins from the all-at-once realization of the root assembly, while the final assembly is Sudhana giving rise to the mind at Mañjuśrī’s place and journeying south the whole way until at last he sees Samantabhadra — Mañjuśrī displays the understanding that is able to believe, Samantabhadra displays the practice that is brought to accomplishment, and the two, one at the head and one at the tail, buckle the whole chapter into a circle.
The misreading to be set aside is this: do not read ‘foremost’ as an order of seating. The foremost are the two gates of entry into the Dharma gate of this assembly.
Coming down to the reading: whenever the scripture marks out someone in particular as foremost, go and look at what that person carries in the text that follows — the name is usually the outline itself.
A Hundred and Forty-One Names: A Roster Is Also a Map
What comes next is a very long string of names, from the bodhisattva Light-Flame Banner all the way to the bodhisattva Dharma Realm Radiance Awakening, and the scripture itself closes it off with an ellipsis.
Ask first: this string of names reads as though it were mere pomp — what is there to read in it? Chengguan glosses this thus: here there are fourteen positions (fourteen groups), each group having ten, with additions and subtractions among them as well, making a hundred and forty-one persons in all, each name having its one sense and each carrying a deep purport. He goes further and divides these hundred and forty-one into two segments and matches them: the forty-one before display in general the four stages of abodes, practices, dedications, and the rest — the ten named with “banner” display the dedications, because the virtue of practice stands out high; the nine named with “majestic power” display the ten practices, because they are able to advance in cultivation; the ten named with “treasury” display the ten grounds, the sense being as explained before; the twelve named with “eye” display understanding, because they are able to illumine the Dharma. He explains besides why the order does not run straight: it is precisely to display that in the perfectly fused stages there is no before and after. The ten groups that follow, a hundred persons in all, then display severally, in order, the ten grounds and the ten perfections — the ten crowns display the first ground and giving, because the first ground crowns the head of all the grounds and giving crowns the front of all practices; the ten topknots display the second ground, moral discipline, discipline being without defilement and holding one in check, lofty and honoured; the ten lights display the third ground, patient endurance, sending forth the light of hearing and holding and so illumining patience with the Dharma; the ten banners display the fourth ground, vigour; the ten voices display the fifth ground, meditative concentration; the ten supremes display the sixth ground, wisdom; the ten excellents display the seventh ground, skillful means; the eleven sovereign kings display the eighth ground, vows; the ten voices display the ninth ground, powers; the nine awakenings display the tenth ground, knowledge, because at the Dharma-cloud one receives consecration and falls within the number of the buddhas.
The misreading to be set aside is this: do not read the roster as decoration, and do not, on the other hand, read Chengguan’s matching of stages as the scripture’s own statement. The scripture only sets out names; the judgment matching them to stages comes from Chengguan.
Coming down to the reading: in reading a long Huayan roster, look at the suffix. A group sharing one suffix is often a side-portrait of a single stage.
‘Bodhisattva-Mahāsattvas of This Sort, Five Hundred Persons in All’: What This Concluding Clause Is Doing
After the roster the scripture closes off with a clause concluding the number — bodhisattva-mahāsattvas of this sort, five hundred persons together here.
Ask first: five hundred has already been said above, so why say it again here? Chengguan outlines this as the third of the three sections of setting out the names, ‘concluding the number in sum’, which together with ‘marking the foremost’ and ‘setting out the several names’ before it makes one complete piece of narration — first mark the foremost, then open out the several names, and last sum up their number. This is the fixed form of the Huayan in narrating an assembly: number, name, and virtue all three complete, and only then is the assembly reckoned to stand.
The misreading to be set aside is this: do not read the repetition as redundancy. The repetitions in the scripture are almost always structural markers, telling you that a section has ended.
Coming down to the reading: in reading long passages, take clauses of the sort “of this sort …” as the lower boundary of a section, and the sections come clear of themselves.
“All of Them Had Accomplished the Practices and Vows of Samantabhadra”: The General Clause of the Eleven Clauses Praising Their Virtue
Once the assembly stands, the scripture praises their virtue — the first clause is the general one, saying that these bodhisattvas had all of them accomplished the practices and vows of Samantabhadra; the ten clauses that follow are the particular ones, the first of them being that their states are without obstruction, because they universally reach all the buddha-lands.
Ask first: the names have already been reported one by one above, so why is a general praise still needed? Chengguan glosses this thus: the praising of virtue has eleven clauses in all, and the first clause is the general one; the names before were “displaying severally as fitting”, each taking one virtue by which to be named, while the virtue here is “in truth inwardly interpenetrating” — spoken of as it really is, each one’s virtue is in fact interpenetrating with the others, and therefore it says “all of them had accomplished the practices and vows of Samantabhadra”.
The misreading to be set aside is this: do not take the one virtue inside a name for the whole of that bodhisattva. The name is a display made severally, the virtue is an inward interpenetration; the display made severally is so that you may see the facets clearly, while the inward interpenetration is how it really stands.
Coming down to the reading: in looking at persons, do not look only at the label. The scripture has just demonstrated it once — it gives you a hundred and forty-one labels first, and then tells you that beneath the labels it is one and the same matter.
The First Six Clauses: How the Functioning of Wisdom Reaches Everywhere
Below the general clause come ten clauses of particular praise. Chengguan glosses this thus: these ten clauses fall into two segments — the first six make clear that the functioning of wisdom reaches everywhere, and the last four make clear that the functioning of wisdom is apart from obstruction.
The first six are: the bodies they manifest are measureless, because they draw near to all the tathāgatas; their pure eyes are without screen, because they see the affairs of the spiritual transformations of all the buddhas; the places they reach are without limit, because wherever a tathāgata accomplishes right awakening they constantly go there universally; their radiance is without border, because with the light of wisdom they universally illumine the whole ocean of real dharmas; their expounding of Dharma is without exhaustion, because their pure eloquence is inexhaustible even through borderless kalpas; and together with the first of the particular clauses, “their states are without obstruction,” that makes exactly six — Chengguan says these first six make clear the universal reach of the working of wisdom, the last four its freedom from obstruction.
Chengguan further matches these ten clauses two by two into five pairs, and calls the first pair “the state pervading and the bodies many”, which says that the dependent recompense and the direct recompense are both exhausted; the second pair he calls “seeing, functioning, and reaching what is real”, which says that the ten eyes are apart from obstruction, that they see without needing to go, and that in a single thought they meet with what is real, body and mind reaching everywhere.
The misreading to be set aside is this: do not read these six clauses as six abilities. They are six facets of one and the same matter — when wisdom is put to work, it reaches everywhere and is nowhere partitioned off.
Coming down to the reading: with a string of parallel clauses, count them first, then look for their divisions. Between the six and the four there is a seam, and the two sides of the seam are speaking of different things.
The Last Four Clauses: How the Functioning of Wisdom Is Apart from Obstruction
The last four clauses are: they are equal to the realm of empty space, because all that their wisdom practises is entirely pure; they have nowhere they rest upon, because following the minds of beings they manifest bodies of form; they have extinguished the cataract of delusion, because they know that within the realm of beings there is no being; their wisdom is equal to empty space, because with a great net of radiance they illumine the Dharma realm through and through.
Ask first: why are these four clauses put under “apart from obstruction”? Chengguan glosses this thus: the third pair is “inwardly illumining and outwardly setting forth”, the fourth pair is “wisdom pure and form following”, and the fifth pair is “compassion deep and wisdom broad” — because it is a compassion that is wisdom itself, there is no screening cataract toward beings; and because it is a wisdom that has nothing outside it, its illumining is the same as empty space. He points out besides that the two uses of “empty space” differ: the one before takes the sense of ‘pure’, while this one takes the sense of ‘broad’.
The misreading to be set aside is this: do not read “knowing that within the realm of beings there is no being” as there being no beings to deliver. What Chengguan fastens it upon is “extinguishing the cataract of delusion” — it is precisely because one does not cling to a mark of beings as truly there that delivering beings will not be obstructed by marks.
Coming down to the reading: the same word appearing twice within one passage is not necessarily the same in sense. When you come upon a repeated wording, ask in passing: which sense is being taken this time?
The Five Hundred Śrāvakas: Why Their Virtue Is Praised
After the assembly of bodhisattvas, the scripture says that five hundred śrāvakas were also present, and praises them in ten clauses — awakened to the true truth, realized the real limit, entered deeply into the nature of dharmas, forever come out of the ocean of existence, relying upon the merit of a buddha, left behind the fetters, servants, and bonds, abiding in the place without obstruction, minds tranquil as empty space, without doubt toward the buddhas, believing deeply and proceeding to enter.
Ask first: since the text below is going to say that the śrāvakas saw nothing at all, why is there praise here? Chengguan glosses this thus: these śrāvakas are in fact all bodhisattvas, who, in order to display the deep Dharma, entrusted themselves to appearing in the body of a śrāvaka, and therefore the virtue praised of them “in its wording holds both root and trace”. He accordingly opens two gates in explaining it: taking the trace and speaking in terms of the lesser, these ten clauses are all the virtue of a śrāvaka — gaining direct realization, entering the right nature and leaving birth behind, having exhausted what is to be learned, having ended the portion of birth, accomplishing virtue in reliance upon the Buddha, having exhausted the fetters of existence, without the hindrance of the afflictions, mind well liberated, wisdom well liberated, and not of fixed nature but able to turn the mind; taking the root and speaking in terms of bodhisattvas, he then cites the Sūtra of the Inconceivable State of the Tathāgata as witness, which says that measureless hundreds of thousands of koṭis of bodhisattvas appeared in the shape of śrāvakas and came to sit in the assembly as well, named Śāriputra, Mahāmaudgalyāyana, and the rest — from which it may be seen that they are provisional manifestations.
The misreading to be set aside is this: do not read the praise in the prologue and the not-seeing in the text below as a contradiction between before and after. In Chengguan’s outline the one is root and the other is trace, and root and trace do not obstruct each other.
Coming down to the reading: when two passages in a scripture look as though they were fighting each other, ask first whether they are speaking on the same level.
The Measureless World-Lords: Friends Who Come Unasked
The third class of the assembly is the measureless lords of the world. The scripture praises them in ten clauses: they had made offerings to measureless buddhas, were constantly able to benefit all beings, were friends who come unasked, guarded them constantly and diligently, never abandoned their vows, entered the gate of the most surpassing wisdom of the world, were born from the Buddha’s teaching, guarded the Buddha’s right Dharma, gave rise to great vows, did not let the lineage of the buddhas be cut off and were born in the house of the Tathāgata, and sought all-knowing wisdom.
Ask first: how are these ten clauses divided? Chengguan glosses this thus: the first clause praises merit; the four that follow praise compassion — among which the first is the general one and the other three are particular: the first is responding universally without any condition, the second is guarding and holding the beginner’s mind in thought, the third is vowing not to abandon the evil; two clauses more praise the virtue of wisdom, the first being wisdom entering the provisional gate and the second being practice guarding principle and teaching; the seven clauses above all belong to practice, the eighth clause is vow, and vow and practice are both complete; the ninth clause is entering the stage, the first nine clauses being one’s own portion and the tenth clause being advancing beyond.
The misreading to be set aside is this: do not make light of the four graphs “friends who come unasked”. The beings have not opened their mouths to ask, and he comes first to be their friend — this is precisely the prelude to “great compassion for his body” in the text below.
Coming down to the reading: if a list of virtues will not read out its layers, look first for the general clause and for the words that turn, and the layers will surface of themselves.
The Request: Why the ‘Request’ of This Assembly Makes No Sound
The assembly has gathered complete, and by custom someone should come forward to make the request. But in this assembly there is none: the scripture says only that the bodhisattvas, the śrāvakas of great virtue, the kings of the world, and their retinues “all raised this thought” — that everyone in their hearts raised one thought all at once.
Ask first: why is there no sound? Chengguan outlines this as the portion of the request, and says that an assembly gathers precisely in order to hear the scripture. As for how the śrāvakas too could raise this same thought, he explains it in two senses: the first is spoken in terms of root and trace, that in terms of root they are able to have the thought while in terms of trace they do not know; the second is spoken only in terms of trace, and he cites the words of the Dharma Master Yi — that in principle the place is not partitioned off, and so they are able to share in the doubting; only that they have not yet piled up the great mind, and so cannot take their place in the ranks. Chengguan appraises this saying as “this too has its reason”, and strikes a comparison: it is just like the Duke of She’s love of dragons, where a true dragon appearing before him is precisely what he cannot bear to look at; dwelling together in one assembly and looking up together at one Dharma gate, it is only because what is manifested surpasses their kind that they are as though deaf and blind.
The misreading to be set aside is this: do not read “a thought of the mind” as there being no request. Thought is also request, and it is the way of requesting peculiar to this assembly — and the Buddha’s answer below is likewise not speech, but the manifesting of appearances. Question and answer, both ends of it, make no sound.
Coming down to the reading: when you come upon the scripture using “raised this thought” rather than “said to the Buddha”, stop a moment and look at how the Buddha answers afterward.
The Ten Clauses of “the Tathāgata”: What It Is That Is Thought
The first segment of the thought of the mind raises ten “Tathāgatas” one after another — the state of the Tathāgata, the wisdom-practice of the Tathāgata, the empowering of the Tathāgata, the power of the Tathāgata, the fearlessness of the Tathāgata, the samādhi of the Tathāgata, the abiding of the Tathāgata, the self-mastery of the Tathāgata, the body of the Tathāgata, the wisdom of the Tathāgata.
Ask first: are these ten clauses an offhand spreading-out? Chengguan glosses this thus: this whole segment of thought has sixty-one clauses in all, of which the thirty clauses before and after are the Dharma requested while the thirty-one clauses in the middle are only the manner of requesting; and these thirty clauses of Dharma requested are for the most part the same as the forty clauses of dharmas in the first assembly — because the first assembly is the general one, and this assembly is about to draw to a close, and so it returns and joins with the root. He also matches and explains them clause by clause: the state is the allotment of what is taken as object; the wisdom-practice is the effortless practice in which compassion and wisdom are unobstructed; the empowering is sustaining by a surpassing power so that something may be done; the fourth is the ten powers; the fifth is the four kinds and ten kinds of fearlessness; the sixth is the concentrations such as the Lion’s Rousing; the seventh, the abiding, is the ground upon which a buddha abides; the eighth is the ten sovereignties; and the last two clauses, body and wisdom, gather up the ten clauses of the first assembly that spoke of the six faculties and the three actions — the body combines the six faculties with two of the actions, and the wisdom is the action of mind, because mind and thought cannot be known and can only be known by wisdom.
The misreading to be set aside is this: do not read these ten clauses as ten words of praise. They are a list of questions, and the manifestation in samādhi below is to answer them back clause by clause.
Coming down to the reading: read a passage of request as a table of contents; the order of the answer will usually follow that table.
The Ten Clauses of “None Able”: Admitting First That One Cannot Reach
The second segment is ten “none able” — all the gods and men of the world are none able to penetrate, none able to proceed in, none able to believe and understand, none able to know, none able to bear, none able to contemplate, none able to select, none able to open and show, none able to proclaim and clarify, nor is anyone able to make beings understand.
Ask first: since the Dharma is to be requested, why say first that one is not up to it? Chengguan glosses this thus: these ten clauses make clear that it is deep and wondrous and hard to think of, and that gods and men cannot fathom it: the first two clauses make clear in general that understanding and practice do not reach it, since wisdom cannot run through and the mind’s practice cannot arrive at realization; the five clauses that follow make clear that the three kinds of wisdom cannot fathom it, and therefore cannot accomplish benefit for oneself — the first three of them are the wisdom of hearing not reaching it, because being wondrous it cannot be stamped and held upon its object, because being deep it cannot be made clear in the mind, and because being broad it cannot be borne and taken in; the next clause is the wisdom of cultivating being unable to contemplate and illumine in detail, because it is profound; and the next is the wisdom of pondering being unable to select the better and the worse, because it is fused. He notes besides one divergence in the translations: the Jin text renders “selecting” as “pondering”, and ranges it above “contemplating”. The last three clauses are the four kinds of unimpeded speech being unable to declare it, and therefore unable to accomplish benefit for others.
The misreading to be set aside is this: do not read these ten clauses as modesty. They are marking the height of the Dharma — the unreachable must be stated clearly first, and only then does the “only excepting” of the next segment have anything to land upon.
Coming down to the reading: whenever a passage begins by saying ‘it cannot be done’, the very next clause is often where the turn lies.
The Ten Kinds of Power: Under What Conditions It Becomes Possible
The third segment is the “only excepting” — only excepting the power of the buddhas’ blessing, the power of the Buddha’s spiritual penetration, the power of the Buddha’s majestic virtue, the power of the Buddha’s original vow, together with the power of the roots of goodness of former lives, the power of the good friends’ gathering one in, the power of deep and pure faith, the power of great clear understanding, the power of the pure mind heading toward awakening, and the power of the vast vow seeking all-knowing wisdom.
Ask first: how are these ten kinds of power divided? Chengguan glosses this thus: the first four are the Buddha’s power added from above, and belong to condition; the last six are one’s own faculties being fit to receive, and belong to cause. Among the first four, the first three are present condition and the last is the vow of former lives; among the last six, the first is goodness of former lives and the other five are present virtue. He says besides that these ten clauses may be taken as “having in part one knows in part, having in full one knows in full”, and that in general they carry two intents: the one is to accomplish the depth displayed in the text above, the other is to bring on the request for exposition in the text below.
The misreading to be set aside is this: do not read empowering as a one-sided bestowal. Of the ten powers, four are in the Buddha and six are in oneself; and the sixth clause, “the power of the good friends’ gathering one in”, is especially to be kept in mind — the fifty and more good friends of the whole final assembly are the opening out of this one clause.
Coming down to the reading: this is a list one can check oneself against. Faith, understanding, the mind of awakening, and vow — all four are on one’s own side.
The Eleven Kinds of “Every Kind”: What the Buddha Is Asked to Accord With
The fourth segment turns to the request proper: we pray only that the World-Honored One will accord with our and all beings’ every kind of wish, every kind of understanding, every kind of wisdom, every kind of speech, every kind of self-mastery, every kind of ground abided in, every kind of purity of faculty, every kind of skillful means of thought, every kind of state of mind, every kind of relying upon the merit of the Tathāgata, and every kind of hearing and receiving the various dharmas expounded.
Ask first: why request “according with” before requesting the Dharma? Chengguan glosses this thus: these eleven clauses request that he accord with what suits their capacity — since it was said above that the gathering of conditions can be known, here it is requested that the Buddha follow the vessel according to the condition. Among them the first three clauses are in terms of the inner mind’s vessels differing; the fourth clause is in terms of the differences of outer kinds and sounds; and these four run through both the ordinary and the sagely. The seven that follow are mostly in terms of bodhisattvas — the first is that their resources and the like differ, the second is the higher and lower of their stages, the third is removing obstruction according to faculty, the fourth is the differences of the works they do, the fifth is the objects they take as condition being unlike, the sixth is what virtue they formerly relied upon in cultivating, and the seventh is what Dharma they formerly heard as their seed.
The misreading to be set aside is this: do not read “according with” as accommodation. According with is a technical question of expounding the Dharma; it is not a lowering of the Dharma’s grade.
Coming down to the reading: if you really mean to explain something to someone, ask first what their wishes, their understanding, their faculties, and their objects are. This segment amounts to an outline of preparation for one who expounds the Dharma.
The Ten Clauses of “Formerly”: Requesting That the Buddha’s Causal Ground Be Expounded
The fifth segment is the first ten clauses of the Dharma requested: we pray that you will show the Tathāgata’s mind that formerly sought all-knowing wisdom, the great bodhisattva vows he formerly raised, the perfections he formerly purified, the bodhisattva grounds he formerly entered, the bodhisattva practices he formerly fulfilled, the skillful means he formerly accomplished, the paths he formerly cultivated, the dharmas of coming out he formerly gained, the affairs of spiritual penetration he formerly performed, and the past deeds and their causes and conditions he formerly had.
Ask first: why is it “formerly” that is requested? Chengguan glosses this thus: among these ten clauses, seven are entirely the same as the first assembly in name and sense; “the paths” is the first assembly’s ocean of the aiding path, and “skillful means” is the first assembly’s ocean of wisdom, differing in name and the same in sense; the first assembly has “the ocean of vehicles” and not the “past deeds” of this place, and this differs in both name and sense — because the first assembly requests in general concerning all bodhisattvas, and so must display that vehicle differs from vehicle, while here the question is put concerning the original teacher, and so past deeds are added.
The misreading to be set aside is this: do not read a question about the causal ground as an interest in history. To ask about what was formerly is to ask about the road — since the fruit is inconceivable, then look at where he walked from.
Coming down to the reading: if you wish to learn a person’s accomplishment, ask first what he did on his causal ground. This segment gives exactly ten ways of asking it.
The Ten Clauses of the Fruit’s Functioning: Requesting What Comes after Buddhahood
The sixth segment is the last ten clauses of the Dharma requested: and his accomplishing right and equal awakening, turning the wondrous Dharma wheel, purifying buddha-lands, taming beings, opening the Dharma-citadel of all-knowing wisdom, showing the road to all beings, entering the dwelling places of all beings, receiving what all beings offer, expounding for all beings the merit of giving, and manifesting for all beings the reflected images of the buddhas — dharmas of this sort, we pray that all be expounded for us.
Ask first: how do these ten clauses differ from the first assembly? Chengguan glosses this thus: these ten clauses set over against the thirtieth clause of the first assembly are largely the same in sense and much unlike in wording, which is in order to display that the fruit’s functioning is borderless, and so the wording is deliberately abridged. He matches them clause by clause to the ten oceans: first, the cause being fulfilled and the fruit accomplished is the ocean of buddhas; second, accomplishing must be followed by setting forth the Dharma, which is the ocean of exposition; third, the Dharma expressing itself in purifying lands is the ocean of worlds; fourth, all of it being for taming beings is the ocean of names; fifth, opening both together the fruit-citadel of awakening and of nirvāṇa is the ocean of liberation; sixth, showing the deeds and practices of birth as the cause for reaching the fruit is the ocean of beings; seventh, entering everywhere into the places of capacities and establishing a lifespan according to capacity is the ocean of lifespans; eighth, being a field for beings so that they may gain a constant life is the ocean of perfections; ninth, expounding the perfections as the pattern by which the ocean of worlds is set up; tenth, the transformations of the three wheels being like the moon in water and the image in a mirror is the ocean of transformations. At the end Chengguan closes with four graphs only: the concluding request may be known.
The misreading to be set aside is this: do not read the eighth and ninth clauses, “receiving what all beings offer” and “expounding for all beings the merit of giving”, as small matters; the tenth, “manifesting for all beings the images of the buddhas,” is the close. The functioning of the fruit-ground is not in the heights; it is precisely in such everyday things as receiving offerings and expounding giving.
Coming down to the reading: having asked about the cause, ask next how the fruit is used. A complete request must ask about both cause and fruit.
Great Compassion for His Body: The Four Clauses before He Enters Concentration
The World-Honored One knew what the assembly was thinking in their hearts, and what the scripture writes next is not that he opened his mouth, but only that he had “great compassion for his body, great compassion for his gate, great compassion for his head, and took the dharma of great compassion as his skillful means”, filling and pervading empty space.
Ask first: why four clauses of great compassion before entering concentration? Chengguan outlines this as the cause of entering concentration, and says there are four kinds of compassion, taken as the root of entering concentration to benefit beings, each kind being furnished with two senses: as to “body”, the one is that the body relied upon in entering concentration is perfumed by compassion, the other is that body takes the sense of substance and of support, because to enter a deep concentration one must wholly rely upon great compassion as substance; as to “gate”, the one is that a buddha has the gates of great wisdom, great concentration, and great compassion, and now, wishing to benefit beings, he relies upon the gate of compassion alone to make beings enter, the other is that concentration is what is entered and compassion is what enters; as to “head”, the one is that whatever benefits beings takes great compassion as its forerunner, the other is the sense of the surpassing and supreme, not that the gates of wisdom and concentration are unused, but that this one gate is the more surpassing; as to “skillful means”, the one is that compassion and wisdom are skillful means to each other, and now compassion is taken as the skillful means for entering concentration and benefiting beings, the other is that this is a compassion that is wisdom itself and concentration itself, not stuck in affection and views, and therefore able to make beings universally enter the Dharma realm. Chengguan says besides that these four compassions are also the gradual order running from the Buddha toward the capacities.
The misreading to be set aside is this: do not read great compassion as an emotional lead-in before the concentration. In this passage great compassion is the substance of the concentration, not its overture.
Coming down to the reading: for anything at all done for the sake of others, ask first what its substance is. If the substance is compassion, the method will find its way to people of itself.
The Lion’s Stretching: Why a Concentration Takes This Name
Then the scripture has only one short clause: filling and pervading empty space, he entered the samādhi of the Lion’s Stretching.
Ask first: what does “stretching” mean? Chengguan glosses this thus: this concentration takes its name from its working, by way of a comparison; and there are those who say that the Sanskrit sound has been corrupted and abridged, and that it ought properly to be vijṛmbhita, translated as sovereign and without fear, like the lion king among the herd of beasts, sovereign and without fear. And he reconciles the new and old translations: the old scripture renders it “the Lion’s Rousing”, and the two sounds, pín and pí, are slightly liable to be confused with each other, while the wording “rousing” is moreover not much like vijṛmbhita; but since the Niepan, in fascicle twenty-five, speaks of “stretching and yawning”, it may be known that stretching and rousing were one and the same thing from the first — both being the manner of spreading out the four limbs, open and unhindered. He goes further and combines ten senses upon the lion: taking great compassion of one substance for its body, surpassing great compassion for its head, the great loving-kindness that is wisdom itself for its eyes, wisdom alone and unmixed for its fangs and claws, great compassion and skillful means for the lashing of its tail, the four compassions taken together for its feet, the samādhi of the Dharma realm for its den, great compassion without any condition for the door of its den, substance and function unobstructed for its stretching, and the setting forth of the Dharma gates of the Dharma realm for its roaring; and following the Niepan he sets up eleven matters, of which the ninth is exactly the taming of the outsiders and the two vehicles so that they become as though deaf and blind and cast off their arrogance — which buckles precisely onto the text below.
The misreading to be set aside is this: do not read a divergence in translated names as two concentrations. Chengguan has already judged it: the names differ and the matter is one.
Coming down to the reading: when you meet with two translated names for the same passage of scripture, look first at whether the ancient worthies have reconciled them; where they have, there is no need to raise a dispute afresh.
The Answer That Does Not Open the Mouth: Where the Substance of the Teaching Lies in This Assembly
What is most out of the ordinary in this passage is that the Buddha never speaks at all. After the request in thought, he enters concentration directly; and after entering concentration comes the transformation of the pavilion, of the grove and garden, and of empty space.
Ask first: does this count as an answer? Chengguan glosses this thus: this very portion is the repaying of the request in thought before it, answering by showing appearances; and he says besides that the reason the Buddha enters concentration himself is to display that only a buddha can exhaust the realization of the Dharma realm, and that the reason he answers without speaking is to display that what is realized is apart from words, and further to make the assembly witness it with their own eyes and realize it for themselves. He has even checked this “answer” clause by clause: the state manifested answers the question about the state; the four kinds of great compassion being manifested for beings answers the question about wisdom-practice; causing the assembly to see and witness answers the question about empowering; knowing that it is the Tathāgata’s majestic power answers the question about the Buddha’s power; the working of the samādhi answers the question about fearlessness; the entering of the samādhi proper answers the question about samādhi; the purified Dharma-realm land answers the question about the abiding; causing great and small to fuse and take in one another answers the question about self-mastery; seeing the Tathāgata’s body pervading the Dharma realm answers the question about the Buddha’s body; and seeing the Tathāgata’s great compassion and skillful means answers the question about wisdom; while the other twenty clauses are answered within the segment on the gathering of the assembly. What Zhiyan judged is close to this as well: this assembly does not, as the assemblies before it did, take sound as the exposition proper, but the Tathāgata’s releasing radiance and manifesting the three kinds of world so that the assembly may enter — this is the exposition proper.
The misreading to be set aside is this: do not read ‘he did not speak’ as there being no answer. The substance of the teaching in this assembly is appearance, not sound.
Coming down to the reading: some things cannot be explained and can only be done for people to see. Here the scripture has demonstrated once, at the highest grade, what a demonstration is.
The Pavilion of a Sudden Grew Vast: Why What Changes First Is the Very Room before Them
After he entered concentration, the first thing to change is not the Dharma realm but the great pavilion of Great Adornment right before them — of a sudden grown vast and borderless, adamant for its ground, jewel-kings covering it above, jewelled flowers and maṇi filling it everywhere, beryl for its pillars, jambūnada gold wish-fulfilling jewel-kings set upon it, high towers and passageways, ridgepoles and roof-beams, windows and doorways, stairs and courtyards, galleries and balustrades all provided, and banners and pennants raised at the sides of the gates releasing radiance that universally reaches through the Dharma realm.
Ask first: why begin from the nearest room of all? Chengguan glosses this thus: this portion first makes clear the vastness of the place, which is breaking up sentiment and displaying the Dharma, meeting the real in the very event — seen from within, it is vast and borderless; and yet the event is not destroyed, for seen from without, beyond the pavilion is the garden and beyond the garden is the empty sky, the adornments of each being different. He says that this is exactly principle and event interpenetrating, the ten directions and the three limits of time all perfectly fused, and the grove and the empty sky are to be read on this same pattern. As for the various adornments that follow, he says only one clause: the adornments proper are displayed, which is to show that of the myriad virtues of conditioned arising there is not one not furnished.
The misreading to be set aside is this: do not read “of a sudden grew vast” as the room having got bigger. The pavilion is still that same pavilion; what changed is the allotment within which the one who sees is standing.
Coming down to the reading: change often begins from the nearest place. Once this one room before you is seen clearly, the world outside opens along with it.
The Jeta Grove of a Sudden Grew Vast: The Opening of the Second Layer
The second layer is the garden and grove: by the Buddha’s spiritual power the Jeta Grove of a sudden grew vast, as large as buddha-lands as many as the dust-motes of unspeakably many buddha-lands — wondrous jewels interlaced, jewels beyond number for its walls, jewelled tāla trees adorning the sides of the roads; within it measureless fragrant rivers filled with fragrant water swirling in swift eddies, jewelled flowers turning to the right with the current and of themselves sending forth the sound of the Buddha’s Dharma; puṇḍarīka flowers spread over the water, trees of many jewelled flowers planted in rows on both banks, terraces and pavilions ranged in order; and fifteen kinds of jewelled banner raised, ranged in rows in adornment everywhere throughout the ten directions.
Ask first: the pavilion has already grown vast, so why open yet another layer? Chengguan glosses this thus: from the abridged to the broad there are three layers in all — adorning the pavilion, adorning the garden and grove, and adorning empty space, and these three layers display three kinds of conditioned arising: adorning the pavilion shows the conditioned arising of one’s own substance, the grove displays conditioned arising that is conditioned, and adorning empty space displays conditioned arising that is unconditioned.
The misreading to be set aside is this: do not read the three layers as one and the same thing said three times over. It is a sequence running from within outward, and the three kinds of conditioned arising are matched exactly upon these three places.
Coming down to the reading: with a passage of spreading-out, count the layers first. Once the layers are clear, the spreading-out is no longer merely splendid.
The Ten Kinds of Cloud in the Empty Sky: The Opening of the Third Layer
The third layer is in the empty sky: above the Jeta Grove there are inconceivable clouds of heavenly palaces, clouds of fragrant trees beyond number, unspeakably many clouds of Sumeru mountains, clouds of music, clouds of jewelled lotus flowers sending forth wondrous sounds that sing the Tathāgata’s praise, clouds of jewelled seats, clouds of maṇi jewels in the forms of the deva kings spread with heavenly robes and with bodhisattvas seated upon them praising the Buddha’s merit, clouds of white true pearls, clouds of ornaments of red-pearl pavilions, and clouds raining down adamantine firm pearls — ten kinds, all abiding in the empty sky, filling it all round about.
Ask first: why should the third layer be set in empty space? By Chengguan’s outline of the three conditioned arisings, what adorning empty space displays is conditioned arising that is unconditioned — and the unconditioned dharma, being without shape and without abode, is displayed most aptly by clouds that abide in the empty sky and do not come down to earth.
The misreading to be set aside is this: do not read the clouds as weather. Clouds in the scriptures are the mark of ‘many yet unobstructing, gathered yet without substance’, and are the handiest thing there is for displaying the Dharma.
Coming down to the reading: whenever you meet the graph for “cloud” in reading the Huayan, think of two things: first, that it is too many to be counted; second, that it can be seen and cannot be grasped.
The Ten Clauses of “Inconceivable”: Where All This Comes From
The scripture sets a question of its own: for what reason? And it answers at once with ten clauses — the Tathāgata’s roots of goodness are inconceivable, his white dharmas are inconceivable, his majestic power is inconceivable, his being able with a single body to transform himself sovereignly and pervade all worlds is inconceivable, his being able by spiritual power to make all the buddhas and the adornments of buddha-lands enter his body is inconceivable, his being able within a single dust-mote to manifest universally the reflected images of the whole Dharma realm is inconceivable, his being able within a single pore to display all the buddhas of the past is inconceivable, his every single ray of released radiance being able to illumine all worlds throughout is inconceivable, his being able within a single pore to bring forth clouds of transformation as many as the dust-motes of all buddha-lands and fill all buddha-lands is inconceivable, and his being able within a single pore to manifest universally the kalpas of forming, abiding, and decaying of all the worlds of the ten directions is inconceivable.
Ask first: how are these ten clauses arranged? Chengguan glosses this thus: this sets forth the cause of the adorning, that is, the adornment of right and equal awakening, and it is the manifesting for the assembly, above, of his bodily power and of the Buddha’s power added from above: the first is the power of the roots of loving-kindness and goodness, the second is the power of undefiled wisdom, and by these two powers the assembly is empowered; the third is the power of merit and majestic virtue; and the other seven clauses are all the power of sovereign spiritual penetration — among which the first is spreading out, the second is rolling up, the third is enclosing crosswise, the fourth is taking in lengthwise, the fifth is all being one, the sixth is one being all, and the seventh is forming and decaying being each the other.
The misreading to be set aside is this: do not read “inconceivable” as “no need to think”. Chengguan has laid out spreading and rolling, crosswise and lengthwise, one and many, forming and decaying for us — inconceivable does not mean that thinking is forbidden, but that having thought to the end it still does not come to rest.
Coming down to the reading: if a thing cannot be given a reason, see first whether a structure can be laid out for it. If a structure can be laid out, it is not vague after all.
All the Worlds of the Ten Directions Are Seen Thus As Well: One Assembly Pervading Every Place
Then the scripture says: just as within this Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary, the buddha-land is seen pure and adorned, so too in all the worlds of the ten directions, to the ends of the Dharma realm and the realm of empty space, it is seen in this same way.
Ask first: does this mean that people of the ten directions look over here from afar? Chengguan picks out this very point: what is called “seeing the Tathāgata’s body abiding in the Jeta Grove” means abiding in the groves within each and every one of those worlds of the ten directions, and this states that one assembly pervades every place, just as in the Chapter on the Awakening by Radiance, and is not those worlds seeing this buddha from afar.
The misreading to be set aside is this: do not read pervading as distance. Pervading says that this very assembly is itself in every place; it does not say that every place is looking toward here.
Coming down to the reading: this clause is one of the key clauses of Huayan reading. Hereafter, whenever you come upon “so too in the ten directions”, calibrate once against this clause first.
The Fifteen Clauses of “Seeing”: What It Is That Is Seen
Beneath the general conclusion the scripture opens out what is seen in fifteen clauses of “seeing”: the first clause is seeing the Tathāgata’s body abiding in the Jeta Grove with the assembly of bodhisattvas filling it entirely, while the fourteen clauses after it all read “seeing clouds that universally rain down …” — clouds of adornment, clouds of the shining of jewelled radiance, clouds of maṇi jewels, clouds of adorning canopies covering the buddha-lands, clouds of heavenly bodies, clouds of flowering trees, clouds of robe-trees, clouds of jewelled garlands and necklaces spread throughout the whole earth, clouds of ornaments, clouds of incense of every kind in the shapes of beings, clouds of nets of subtle and wondrous jewelled flowers, clouds of heavenly women holding jewelled banners and pennants and circling to and fro, clouds of jewelled lotus flowers from among whose petals the sounds of music arise of themselves, and clouds of lion seats adorned with jewelled nets and necklaces.
Ask first: why is the first clause unlike the other fourteen in its pattern? Because what is seen in the first clause is the Buddha and the assembly, who are the lords of what is adorned; while what is seen in the other fourteen clauses are the marks of what is adorned. The lord stands first and the marks are spread after — this is the bone of the passage.
The misreading to be set aside is this: do not read all fifteen clauses alike as clouds. Counted out in fact, the first clause has no graph for cloud in it, and only the other fourteen are rained-down clouds.
Coming down to the reading: count once before reading a string of parallels. Once counted, you will not turn a passage into one vague impression.
The East Comes to Gather: Ten Segments for the Ten Directions, Each Segment Having Ten
After the manifesting of appearances comes the gathering of the assembly. The first segment is the east: beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands there is a world named Golden Lamp Cloud Banner, its buddha styled Vairocana Excellent-Virtue King; among them is a bodhisattva named Vairocana Vow-Radiance, who together with bodhisattvas as many as the dust-motes of unspeakably many buddha-lands comes, raising ten kinds of heavenly cloud that fill the empty sky; having come to the Buddha he bows his head to the Buddha’s feet, and then in the east conjures up a jewel-adorned pavilion together with a lion seat of the jewelled lotus treasury that universally illumines the ten directions, draws a net of wish-fulfilling jewels over his body, and sits down cross-legged with his retinue.
Ask first: what is the structure of this segment? Chengguan outlines this as ten segments for the ten directions, each segment having ten, and matches the sense of each one by one: the first is the nearness or farness of the place they come from; the second is the difference of the world’s name; the third is the style of the buddha they formerly served; the fourth is the name of the host bodhisattva; the fifth is the retinue coming with him, so as to make host and companions; the sixth is raising offerings of clouds at length, displaying that the cause adorns the fruit; the seventh is going to the Buddha and paying reverence, displaying that the cause heads toward the fruit; the eighth is conjuring up a seat in his own quarter — the own quarter displaying that they take part and yet are not jumbled, the seat displaying the emptiness of dharmas, and the pavilion displaying that emptiness and being are shown doubly; the ninth is crowns and nets adorning the body, so as to show that surpassing virtue adorns the dharma-body; the tenth is the retinue sitting together, displaying that host and companions realize together. And he explains why they gather from afar: that all of them gather from afar displays that the realizing and entering is deeply profound; and that only the first assembly and this assembly gather from afar is because the first assembly is what is believed and this assembly is realizing and entering, and to realize and enter is to return to the very beginning, for it is one and the same mark.
The misreading to be set aside is this: do not read the coming to gather as a scene of greeting guests. Every one of the ten items is displaying the Dharma, and all ten segments of the ten directions follow this same mould.
Coming down to the reading: with writing of repeated structure, take the first segment apart clearly first. Once the first segment is taken apart, the other nine are the same drawing coloured in ten times.
The South and the West: Why the Offerings Differ from Each Other
The second segment, the south: the world is named Adamantine Treasury, the buddha styled Universal Radiance Unsurpassed-Treasury King, the bodhisattva named Indestructible Vigour King, who comes “holding” ten kinds of jewelled net, necklace, flower, and garland the whole way. The third segment, the west: the world is named Maṇi Jewel Lamp Sumeru Mountain Banner, the buddha styled Dharma Realm Wisdom Lamp, the bodhisattva named Universally Excellent Unsurpassed Majestic-Virtue King, and the ten clouds he raises are all “Sumeru-mountain clouds”.
Ask first: why are the offerings of each quarter unlike? Chengguan fastens what each quarter displays: the offerings of the south all say “holding”, which displays cultivating and holding; the offerings of the west are all Sumeru-mountain clouds, because the four virtues are wondrously high, cool, and benefit beings.
The misreading to be set aside is this: do not read the offerings as a list of gifts. In Chengguan’s outline the offerings are the images of the virtue realized in each quarter.
Coming down to the reading: when a difference appears within a repeated structure, that difference is often what the passage is really saying.
The North and the Northeast: Robes and Pavilions
The fourth segment, the north: the world is named Jewelled Robe Radiance Banner, the buddha styled Great Radiance Illumining Empty Space and the Dharma Realm, the bodhisattva named Unobstructed Excellent-Treasury King, and the ten clouds he raises are all robe clouds. The fifth segment, the northeast: the world is named Net of the Pure Radiance of Universal Joy, the buddha styled Unobstructed Eye, the bodhisattva named Transformation-Manifesting Dharma Realm Vow-Moon King, and the ten clouds he raises are all pavilion clouds.
Ask first: what do robes and pavilions each display? Chengguan glosses this thus: that the north all says robes is that tranquil endurance and shame and conscience adorn the dharma-body; that the northeast says pavilions is that the two benefits of compassion and wisdom are shown as causing each other.
The misreading to be set aside is this: do not read “robes” merely as ornaments. In the scriptures robes often display endurance and shame and conscience — a thing that covers the body displays aptly the virtue that covers and guards the ground of the mind.
Coming down to the reading: with symbols, ask first what the object does in daily life. Robes cover the body, pavilions hold people, and the doctrine starts from there.
The Southeast and the Southwest: Full Radiance and Flame
The sixth segment, the southeast: the world is named Fragrant Cloud Adornment Banner, the buddha styled dragon Sovereign King, the bodhisattva named Dharma-Wisdom Light-Flame King, and the ten clouds he raises are all “clouds of full radiance”. The seventh segment, the southwest: the world is named Sun-Radiance Maṇi Treasury, the buddha styled Universally Illumining Wisdom-Moon King of All Dharmas, the bodhisattva named Wisdom-Banner King Crushing All the Armies of Māra, and the ten clouds he raises are all “flame clouds”, and each and every one of them comes forth from his pores.
Ask first: what is the difference between radiance and flame? Chengguan glosses this thus: that the southeast says full radiance is the practice in which the two wisdoms, provisional and real, lack nothing; that the southwest says flame is the burning of the firewood of confusion with pure wisdom, and it displays besides that these are all sustained by thought and not to be grasped.
The misreading to be set aside is this: do not read flame merely as blazing abundance. What Chengguan fastens it upon is “burning confusion” — the working of a flame is in reducing, not in adding.
Coming down to the reading: both alike are marks of radiance, and the one takes fullness while the other takes burning away. In reading symbols one must ask the direction in which they work.
The Northwest, the Nadir, and the Zenith: The Last Three Quarters Also Answer the Earlier Questions
The eighth segment, the northwest: the bodhisattva is named Vow-Wisdom Radiance Banner, who in thought after thought brings forth ten kinds of cloud of forms from all his marks and signs, pores, and bodily parts. The ninth segment, the nadir: the bodhisattva is named Valorous Wisdom-King Breaking Every Obstruction, who brings forth from all his pores ten kinds of cloud of sound. The tenth segment, the zenith: the bodhisattva is named Vow of the Distinctions of the Dharma Realm, who within his marks and signs, pores, bodily parts, limbs and joints, ornaments, and garments manifests the buddhas of the three times and ten kinds of ocean of past deeds of the ten perfections.
Ask first: why do the last three segments change their manner of writing all at once? Chengguan glosses this thus: the seven quarters above raise offerings and display the Dharma, which is answering in general the bodhisattvas’ spiritual penetrations; while the three segments below answer besides, in particular, the last twenty clauses of the request above — the ten clauses of the northwest answer “manifesting for all beings the reflected images of the buddhas”; the ten clauses of the pores of the nadir answer five of the questions in the cause and five in the fruit’s functioning; and the ten clauses of the marks and signs of the zenith answer in general the tenth, the past deeds and their causes and conditions, answering besides the perfections and the grounds entered, because the ten perfections are just what is practised on the several grounds. He explains besides why the order is not even: the ten directions come all at once and all the offerings appear at once, and the wording cannot be written over again, and so it is expounded differently according to quarter; if it be gathered back according to the order of the questions, there is in fact nothing uneven. He points out besides why the zenith all speaks of “past deeds”: it is to display that the substance of the dharmas of the three times abides constantly.
The misreading to be set aside is this: do not read ‘the order not being even’ as disorder. Chengguan has stated it plainly: the order of the wording obeys the scene, while the order of the sense still stands.
Coming down to the reading: if a passage looks disordered in its sequence, ask first whether its sequence has been determined by something else.
Thirty-Four Clauses of Particular Praise: What Kind of Persons Have Come
After the ten segments of the ten directions, the scripture praises these bodhisattvas in general: all born from the practices and vows of Samantabhadra, seeing the buddhas of the three times with pure wisdom-eyes, universally hearing the Dharma wheels of the buddhas; in thought after thought manifesting great spiritual transformations, a single body filling all worlds; knowing all beings as an illusion, the buddhas as a reflection, the births taken as a dream, karmic recompense as an image in a mirror, the arising of existence as a shimmering mirage in the heat, and worlds as a conjuring; accomplishing the ten powers and the fearlessnesses, able to give the lion’s roar; all the states of spiritual penetration already pure, crushing the armies of Māra; constantly penetrating the three times with wisdom and yet without grasping and attachment; entering the whole Dharma realm with the wisdom of skillful means, entering all lands with the wisdom of evenness, manifesting vast lands upon a fine and subtle object and fine and subtle lands upon a vast object.
Ask first: how is this long passage divided? Chengguan glosses this thus: the particular praise has thirty-four clauses in all, falling into three segments: the first five clauses make clear the virtue of drawing near to the buddhas above — the first, pure eyes seeing the Buddha, is the action of mind; the second, hearing the Tathāgata’s Dharma, is purifying and cultivating the action of speech; and the other three clauses all show self-mastery in the action of body; the next fourteen clauses make clear the virtue of gathering in beings below, and among them six clauses make clear the six comparisons in particular — being a gathering of conditions and not real, it is as an illusion; the original substance reflecting the light according to capacity and having its better and worse, it is as a reflection; the destinies being raised by thought, they are as a dream; the illumining reflecting the substance and having its fair and foul, it is as an image in a mirror; being sustained by thought, it is as a mirage in the heat; being nothing and suddenly there, and there for a moment and then nothing again, it is as a conjuring; the last fifteen clauses make clear the virtue of self-mastery in great functioning, the first clause making clear in general what is gained and the others making clear the penetrations and functions in particular, which are divided again into the three actions crushing the wrong, six clauses of self-mastery in the action of mind, and seven clauses of self-mastery in the action of body.
Ask one layer further: among the last fifteen clauses, the six clauses of self-mastery in the action of mind — what does each of the six say? Chengguan first sets down a general rule — all six are the provisional and the real practiced together — and then points them out one by one. The first: wisdom penetrates the affairs of the three times, while insight reaches through to the emptiness of the three times. The second: knowing dharmas to be like emptiness, and emptiness admitting of no dispute, and yet not destroying existence, and so not attached to emptiness. The third: pressing on with no mark of pressing on, and so it is said to have no coming. The fourth: existence itself is emptiness. The fifth: emptiness itself is existence, and so it is called skillful means. The sixth: with wisdom entering the land of the nature. The six are not six kinds of effort set out in a row; they are one and the same practicing-together said once from each of six angles: only when existence and emptiness stand at once without obstructing one another is there self-mastery in the action of mind. The scripture itself draws the line most clearly — though he presses on with diligence, he knows that omniscience in the end comes from nowhere: the diligence is real diligence, and yet the omniscience sought does not come from anywhere; though he contemplates the objective realm, he knows that the whole of existence is unobtainable: the contemplating is real contemplating, and yet not a fraction of the existence contemplated is to be had. Diligent and knowing there is no coming, contemplating and knowing there is nothing to be had — this is the provisional not obstructing the real, and the real not obstructing the provisional. The misreading to be set aside: with a sentence shaped “though … yet …”, do not take the first half for a concession and the second half for the truth — both halves are the truth, and only together are they one sentence; and do not read “practiced together” as two things done by turns.
The misreading to be set aside is this: do not read the six comparisons as six ways of saying one thing. Chengguan has pointed out for each comparison why it is so; each of the six has its own angle, and they cannot be exchanged for one another.
Coming down to the reading: if a string of comparisons reads as saying the same thing over, then the point where each of them bears its weight has not yet been read out.
The Showing of Loss and Gain: Ten Great Śrāvakas Were in the Grove
With the gathering of the assembly thus complete, the scripture turns its brush of a sudden: the foremost among the great śrāvakas — Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Revata, Subhūti, Aniruddha, Nanda, Kapphiṇa, Kātyāyana, Pūrṇa, and the rest — were persons within the Jeta Grove, and yet none of them saw the ten matters of the Tathāgata, none saw the thirty clauses concerning the bodhisattvas.
Ask first: what is the intent of this passage? Chengguan outlines this as the portion of the showing of loss and gain, also named the raising of the inferior to show the surpassing, and says that it is to make clear what is not shared in common. He divides it into three sections: the first makes clear the persons who do not see, the next makes clear the states that are not seen, and the last explains the reason for not seeing. He has explained the names of these ten one by one as well: Śāri means the osprey, because the mother’s eyes were bright and keen like that bird, and “putra” is son, the designation being taken from the mother; Maudgalyāyana means of the bean-gathering clan; Mahākāśyapa means great drinker of light; Revata means the Star of the Chamber, being born through a sacrifice to that star; Subhūti means well manifest, the chamber being empty at his birth and good marks appearing; Aniruddha means unceasing; Nanda means joy; Kapphiṇa means yellow-headed; Kātyāyana means of the shaven clan; Pūrṇa means vow fulfilled. As for the states not seen, he outlines them too as first the ten clauses of not seeing the fruit and next the clauses of not seeing the cause, that is, the bodhisattvas, among which “universally arriving” is a coming here anew while “universally going forth” is a going from here.
The misreading to be set aside is this: do not read this passage as a belittling of the śrāvakas. Chengguan states it plainly in the questions and answers at the end: this is to display what is not shared in common, and is not a taking away of what they have realized.
Coming down to the reading: when someone in a scripture “does not see”, ask first whether the scripture means to reproach him, or means to let us see how high the state seen really is.
The Eighteen Clauses of “Because They Formerly …”: What Is Lacking Is the Cause of Former Lives
The scripture asks itself for what reason, and answers first with eighteen clauses: formerly not cultivating the roots of goodness for seeing the Buddha’s self-mastery, formerly not praising and telling of the pure merit of the buddha-lands of the ten directions, formerly not extolling the spiritual transformations of the buddhas, formerly not raising the mind of awakening in the midst of turning in birth and death, formerly not causing others to abide in the mind of awakening, formerly not being able to keep the lineage of the Tathāgata from being cut off, formerly not gathering in beings, formerly not exhorting others to cultivate the perfections, formerly not exhorting beings while in birth and death to seek the most surpassing great wisdom-eye, formerly not cultivating the roots of goodness that give birth to all-knowing wisdom, formerly not accomplishing the roots of goodness for a tathāgata’s coming forth in the world, formerly not gaining the wisdom of the spiritual penetration that adorns and purifies buddha-lands, formerly not gaining the states known to the bodhisattvas’ eyes, formerly not seeking the roots of goodness of the awakening that surpasses the world and is not shared in common, formerly not raising all the great bodhisattva vows, formerly not being born from the Tathāgata’s blessing, formerly not knowing that dharmas are as an illusion and bodhisattvas as a dream, and formerly not gaining the vast joy of the great bodhisattvas.
Ask first: how are these eighteen clauses divided? Chengguan glosses this thus: there is first one clause marking in general the difference between the great and the small in goodness, and then eighteen clauses raising the inferior in contrast with the surpassing — the first twelve clauses explain the cause of not seeing the buddha-fruit, and the last six clauses explain the cause of not seeing the bodhisattvas; within the first twelve clauses the first clause is general and the rest are particular, the first two clauses being not praising the fruit and the last nine being not cultivating the cause, and these nine dividing again into the first five lacking the practice of one’s own portion and the last four lacking the practice of advancing beyond. He adds at the end a word of exhortation besides: since it is by not cultivating in the original cause that they do not see, he wishes those who learn hereafter to cultivate the cause of seeing the Buddha, and not to stall in a dark quiescence.
The misreading to be set aside is this: do not read these eighteen clauses as a list of charges. It is a curriculum of learning written in reverse — turned clause by clause into the affirmative, it is a table of homework for a bodhisattva’s causal ground.
Coming down to the reading: change every “because they formerly did not …” into “because they formerly did …” and read it through once, and you will know what there is to cultivate.
Ten “Not Having” and Ten “Unable”: What Is Lacking Is the Present Condition
The scripture goes on to say “furthermore”, and shifts to another angle: the great śrāvakas do not have such roots of goodness, wisdom-eye, samādhis, liberations, spiritual penetrations, majestic virtue, might, self-mastery, dwelling place, or states, and therefore concerning these are unable to know, unable to see, unable to enter, unable to realize, unable to abide, unable to understand, unable to contemplate, unable to bear, unable to head toward, and unable to travel; and are unable besides to open out and explain them for others, to extol and display them, or to lead and exhort others onward.
Ask first: how does this passage differ from the one before? Chengguan glosses this thus: the passage before makes clear the lack of the cause of former lives, and this passage makes clear the lack of the present condition; these ten clauses of not having surpassing virtue and practice are exactly the states not seen above, and are exactly the four clauses among the causes of former lives about not cultivating the practice of advancing beyond — not cultivating, therefore not having; not having, therefore not seeing. He distinguishes besides the two senses of “entering”: the entering of the text above is in terms of realizing, while the entering here is in terms of penetrating and understanding.
The misreading to be set aside is this: do not read the two passages as a repetition. The one speaks of the seed and the other of the present activity; the one speaks of the past and the other of the present.
Coming down to the reading: when a thing cannot be done, both ends usually want checking: nothing was planted before, and there is no condition furnished now either.
For What Reason: They Abide within Their Own Vehicle
Asking for what reason once more, the scripture answers: the great disciples came out by relying upon the śrāvaka vehicle, accomplished the śrāvakas’ path, fulfilled the śrāvakas’ practice, abided upon the śrāvakas’ fruit, gained a decisive wisdom concerning the truth of there being nothing there, abided constantly within the real limit, ultimately tranquil, far apart from great compassion, casting beings aside and abiding upon their own affair; and concerning wisdom of that other kind they were unable to accumulate, cultivate, abide in, vow for, accomplish, purify, proceed into, penetrate, know and see, or realize and gain it.
Ask first: does this passage not simply return to the starting point? Chengguan glosses this thus: these two passages are back and forth, completing each other: above it is asked for what reason they have no such roots of goodness, and the answer is that it is by abiding in their own vehicle and taking realization there; and one may ask again for what reason they take realization there, and the answer is that it is by having no surpassing roots of goodness — what is lacking being placed before, it is therefore abridged and not made clear again. He judges these ten clauses in general besides under four losses: the first clause is coming out of the coarse and not out of the fine, coming out of the birth and death of allotted portions only; the next four clauses are gaining the provisional and losing the real; the next three clauses are stalling in quiescence and losing compassion; and the last two clauses are abandoning beings and delivering only oneself.
The misreading to be set aside is this: do not read “abiding constantly within the real limit, ultimately tranquil” as a defect. In itself it is what has been realized; the trouble lies in the clause that follows — far apart from great compassion, casting beings aside.
Coming down to the reading: a person’s strong point, if it is not joined onto beings, will become his boundary. This passage is speaking of exactly that.
The Ten Similes in General: Why Ten Comparisons Are Needed
After the exposition in terms of Dharma comes the exposition in terms of simile. The scripture uses ten comparisons one after another: the hungry ghosts of the Ganges, dreaming in a great assembly of Śakra’s city, the medicinal herbs of the Snow Mountain, the treasure hoard within the earth, the blind man at the island of jewels, the eye of Stainless Radiance, the monk in the concentration of the universal bases, the medicine that screens the form, the gods Born Together and of the Same Name, and entering the samādhi of cessation.
Ask first: why should one matter be compared ten times over? Chengguan first records the old explanation of the ancient worthies — that from of old the various worthies all matched the ten similes to the ten clauses of the buddha-fruit that were not understood above, and only the ninth, the simile of the two gods, is a simile for the second clause above, “the fine adornment of the Tathāgata”, the rest being matched in order; and he appraises it as “this too has its reason”. Then he sets forth two explanations of his own: the one is that every simile is a general simile for not seeing the states of cause and fruit and the rest, because the text that joins them also speaks of not seeing the assembly of bodhisattvas; the other is that they severally liken the several virtues, for if there were nothing severally likened at all, why should so many similes be needed? He divides them besides: the first nine similes set up the simile in terms of the surpassing state, and the last simile sets it up in terms of the inferior dharma — entering the samādhi of cessation being a simile for the two vehicles themselves.
The misreading to be set aside is this: do not read the ten similes as one and the same sense repeated ten times. Chengguan has pointed out for each simile both a general and a particular intent.
Coming down to the reading: with a chain of similes, ask first whether they are ranged side by side or divided into groups.
Simile One: The Hungry Ghosts by the River
On the bank of the Ganges there are hundreds of thousands of koṭis of measureless hungry ghosts, naked of body, hungry and thirsty, their whole bodies scorched, with crows, vultures, and jackals vying to come and seize upon them; pressed by thirst they wish to seek water to drink, and though they dwell at the river’s edge they do not see the river, and even if they see it, it is dried up. The scripture joins it thus: those great śrāvakas are just so, dwelling within the grove and yet not seeing the vast spiritual power of the Tathāgata, because the cataract of ignorance covers their eyes and because they had not planted the roots of goodness of the ground of all-knowing wisdom.
Ask first: what does each single thing in this simile display? Chengguan has matched it graph by graph: their portion of birth being ended, they are called ghosts; not having gained the robe of the patience of non-arising, they are naked; not gaining the food of the Dharma realm’s practice, they are hungry; not gaining the taste of true liberation, they are thirsty, and therefore they are called starving; above all this there is no true path at all, which is the remnant of deeds; being driven along by the suffering of formations, their whole bodies are scorched, which is the remnant of suffering; the view of emptiness is the crows and vultures, the view of existence is the jackals; making a fixed interpretation upon these is the seizing upon them; holding within a great capacity and having a portion in true release is being pressed by thirst and wishing to seek water to drink; being present in the Dharma assembly is dwelling at the river’s edge, and not beholding the spiritual transformations is not seeing the river; and though they behold the World-Honored One they see only the sixteen-foot body, which is seeing it dried up.
The misreading to be set aside is this: do not read the hungry ghosts as wicked men. The hungry ghosts in this simile are persons who ‘have the capacity and are obstructed’ — he is thirsty at this very moment, and he is at the river too.
Coming down to the reading: what is hardest to bear is not being far off; it is standing at the water’s edge and not seeing the water.
Simile Two: The Man Dreaming in the Great Assembly
A man falls into a heavy sleep in a great assembly and dreams of the palaces and parks, the gods and goddesses, the robe-trees and flower-trees and music of the great city Sudarśana on the summit of Mount Sumeru; he himself wears heavenly robes in the dream and moves about within it, while the assembly together with him in one place neither knows it nor sees it. The scripture joins it thus: all the bodhisattvas and the kings of the world are just so — because they had for long accumulated roots of goodness, raised the vast vow, studied the merit of the buddhas, cultivated the adorning path, fulfilled the dharmas of the wisdom of all-knowing wisdom, fulfilled the practices and vows of Samantabhadra, proceeded into the bodhisattvas’ wisdom-grounds, sported in the samādhis, and were already able to contemplate the states of the bodhisattvas’ wisdom without obstruction, therefore they all saw; while the śrāvakas were unable to see, because they had not the pure eye of a bodhisattva.
Ask first: how does this simile differ from the first? Chengguan glosses this thus: this is the simile of waking and dreaming set over against each other, a general simile for the lofty and vast virtue of the Buddha and the bodhisattvas, and a particular simile for the Tathāgata’s sporting in spiritual transformations. The weight of this simile falls upon ‘being in the same place and seeing differently’ — it is not a matter of higher and lower ability, but of standing in a different state.
The misreading to be set aside is this: do not read the dream as unreality. The dream here borrows one matter only: in one and the same place, some can see and some cannot.
Coming down to the reading: two people sitting in the same room are not necessarily in the same world. This is not a comparison; it is what this passage states outright.
Simile Three: The Medicinal Herbs on the Snow Mountain
The Snow Mountain is furnished with a multitude of medicinal herbs, and a good physician coming there can distinguish them all; while those who hunt and those who herd upon that mountain dwell there day after day and do not see the medicines. The scripture joins it thus: the bodhisattvas, having entered the state of wisdom and being furnished with the power of self-mastery, are able to see; while the great disciples seek only their own benefit and do not wish to benefit others, seek only their own peace and do not wish to give peace to others, and though within the grove, neither know nor see.
Ask first: why set the physician over against the hunter and the herdsman? Chengguan glosses this thus: the good medicine of the Snow Mountain is a general simile for the virtue that is remote and hard to see, and a particular simile for the Buddha’s state — because that is the state upon which compassion is set; and it is a simile too for the place where bodhisattvas abide — because rescuing beings in compassion is exactly what they abide in; while the men who hunt and herd are a simile for the śrāvakas’ having no great compassion to rescue the sicknesses of beings.
The misreading to be set aside is this: do not read ‘not seeing the medicine’ as a matter of eyesight. It is not that the hunter’s eyes are bad; it is that he did not come to this mountain in order to cure illness.
Coming down to the reading: what you see in a place depends upon what you came there to do.
Simile Four: The Treasure Hoard Underground
Within the earth there is a treasure hoard filled with rare and marvellous things of every kind; there is a man, clever and penetrating, well able to distinguish every buried hoard, and having besides the power of great merit, able to take and use them sovereignly according to his wish, to support his father and mother, to relieve his kinsfolk, and to succour the aged, the sick, and the poor and destitute; while men without wisdom and without merit, even walking to the place where the hoard lies, neither know it nor see it, and gain no benefit from it. The scripture joins it thus: the great bodhisattvas have the pure wisdom-eye, and are able to enter the Tathāgata’s deeply profound states, able to see the Buddha’s spiritual power, able to enter the gates of dharmas, able to roam the ocean of samādhis, able to make offerings to the buddhas, able by the right Dharma to open and awaken beings, and able by the four means of gathering to gather beings in; while the great śrāvakas do not see.
Ask first: why is it written in particular that he “supports his father and mother and relieves his kinsfolk”? The treasure in the simile is not for his own enjoyment; it is taken out to succour others — and this clause answers precisely to “by the right Dharma opening and awakening beings” and “by the four means of gathering gathering beings in” in the joining text. Chengguan glosses this thus: the hoard is a general simile for the virtue that is secret and hard to know, and a particular simile for the Tathāgata’s being honoured, eminent, and to be prized; and it is a simile too for the samādhis the bodhisattvas enter and for their contemplating, stretching, valour, and making offerings; while the man of thin merit is a simile for the śrāvakas’ having no such majestic virtue.
The misreading to be set aside is this: do not read “knowing the treasure” and ‘taking the treasure’ as one thing. The simile divides them very clearly: one must have wisdom in order to know it, and one must also have merit in order to get it out.
Coming down to the reading: being able to see is still not enough; one must also have the strength to put it to use.
Simile Five: The Blind Man Arriving at the Island of Jewels
A blind man arrives at a great island of jewels, and whether walking, standing, sitting, or lying down, he does not see any of the many jewels; and because he does not see them he cannot gather them, and does not gain the use of them. The scripture joins it thus: the great disciples, though within the grove and drawing near to the World-Honored One, do not see the Tathāgata’s sovereign spiritual power, and do not see the great assembly of bodhisattvas either — because they have not the unobstructed pure eye of a bodhisattva, and cannot awaken to and enter the Dharma realm in due order and so see the Tathāgata’s sovereign power.
Ask first: is this simile not a repetition of the fourth? Chengguan glosses this thus: the island of jewels is a general simile for the virtue that is utterly cut off and hard to fathom, and a particular simile for the Tathāgata’s wondrous practice, practice piled up and perfectly wondrous, and a simile too for the bodhisattvas’ receiving the prediction, their ripening, and their valour; while blindness is a simile for the two vehicles’ having no such roots of goodness. The weight of the fourth simile falls upon “knowing” and “taking”, and the weight of this one falls upon the “eye” — the very door of seeing has not been opened.
The misreading to be set aside is this: do not read “blind” as a defect one is born with. The joining text says it plainly: it is having no “unobstructed pure eye of a bodhisattva”, and that eye is gained by cultivation.
Coming down to the reading: not seeing, one will not gather; not gathering, one does not use. The three are one chain, and it is broken at the very first link.
Simile Six: The Man Who Gains the Eye of Stainless Radiance
A man gains a pure eye named Stainless Radiance, and no colour of darkness can obstruct him; in the darkness of night, in the midst of measureless hundreds of thousands of myriads of koṭis of people, he sees all their forms and bearings, while as for his own bearing, his advancing and withdrawing, those people do not see it. The scripture joins it thus: the Buddha is just so, having accomplished the wisdom-eye, pure and unobstructed, seeing universally the whole world; and the spiritual penetrations and transformations he displays have a great assembly of bodhisattvas circling round about them, while the great disciples are none of them able to see.
Ask first: in the similes before this it was beings who could not see, so why does this one write in particular that ‘he sees others while others do not see him’? Chengguan glosses this thus: this is the simile of the pure eye without obstruction, a general simile for the virtue of the illumining of wisdom that is beyond measure, and a particular simile for the Tathāgata’s majestic virtue; while the not beholding of his bearing in the five clauses from “the bodhisattvas’ dharma-body” onward is a simile for the two vehicles’ having no such self-mastery.
The misreading to be set aside is this: do not read ‘others do not see him’ as concealment. This is speaking of the unevenness between what can see and what is seen — the high place can see the low, and the low place cannot see the high.
Coming down to the reading: in a relationship where only one side can see, the responsibility mostly lies with the side that can see. And what follows this simile is precisely that the Buddha is still displaying himself within the assembly.
Simile Seven: The Monk Who Enters the Concentration of the Universal Bases
A monk in a great assembly enters the concentration of the universal bases, and the scripture sets out twelve of them: earth, water, fire, wind, blue, yellow, red, white, the gods, the bodies of beings of every kind, all speech and sound, and all objects taken as condition; the one who enters this concentration sees the objects he takes as his condition, while the rest of the great assembly are none of them able to see them, only excepting those who abide in this same samādhi. The scripture joins it thus: the inconceivable states of the buddhas that the Tathāgata manifests are just so — the bodhisattvas see them fully, while the śrāvakas do not behold them.
Ask first: why twelve and not the ten usually spoken of? Chengguan glosses this thus: a universal base is contemplating one base universally throughout without any gap, and therefore it is called a universal base; the Yujia, the Zhidu, the Jushe, and the other treatises all say there are ten, while here there are twelve, the first eight being the same, and the ninth there being named the universal base of space and the tenth the universal base of consciousness; this scripture, its guiding tenet being different, combines space and consciousness into the universal base of the gods, and adds three matters besides — the tenth, the universal base of the bodies of beings of every kind, is exactly the eye and the other faculties and forms that the other treatises set aside; the eleventh, speech and sound, is the object of sound; and the twelfth, all objects taken as condition, is the object of the six sense-fields, taking in scent and taste and the object of mind. He cites the Yujia, fascicle twelve, to make clear why the other treatises set up only the two bases of form and touch.
The misreading to be set aside is this: do not read a divergence of number as scripture and treatise contradicting each other. Chengguan has checked the account item by item: it is not that more are reckoned, but that the opening and combining differ.
Coming down to the reading: when you meet with the same term counted differently in two places, look into the opening and combining first, and only then talk of discrepancy.
Simile Eight: The Man Who Smears On the Medicine That Screens the Form
A man smears the medicine that screens the form upon his own eyes, and coming and going, sitting and standing in an assembly, no one is able to see him, while he for his part is able to see fully the affairs within the assembly. The scripture joins it thus: the Tathāgata is just so, passing beyond the world and universally seeing the world, and not what any of the śrāvakas is able to see, only excepting the great bodhisattvas who head toward the state of all-knowing wisdom.
Ask first: is this not very like the pure eye of the sixth simile? Chengguan has divided them: the sixth is the simile of the pure eye without obstruction, and its weight is upon being able to see; this simile is the simile of the wondrous medicine that screens the form, a general simile for the virtue of hiddenness and manifestness surpassing the world, and a particular simile for the Tathāgata’s upholding, and a simile too for the bodhisattvas’ virtue of raising clouds of transformation; and the not beholding is a simile for the śrāvakas’ having no such liberation.
The misreading to be set aside is this: do not read “screening the form” as hiding away. The hiddenness here is surpassing the world — not falling within the world’s seeing, hearing, sensing, and knowing, and not at all a leaving of the assembly.
Coming down to the reading: one and the same person can be both present and unseen. This clause is the aptest of all for reading the Buddha’s displaying.
Simile Nine: The God Born Together and the God of the Same Name
A man has just been born, and there are at once two gods who constantly accompany him, one named Born Together, the other named of the Same Name; the gods constantly see the man, while the man does not see the gods. The scripture joins it thus: the Tathāgata is just so, manifesting great spiritual penetrations in the great gathering of the bodhisattvas, while the great śrāvakas are none of them able to see them.
Ask first: why use an example so near at hand? The eight similes before took states remote and surpassing, such as the Ganges, the Snow Mountain, and the island of jewels; this simile takes the two gods that go along with one’s own body and never leave it. Chengguan glosses this thus: the simile of the two gods accompanying a man is a general simile for the virtue that is subtle, wondrous, and hard to destroy, and a particular simile for the Tathāgata’s fine adornment and for the bodhisattvas’ virtue of bodies pervading the ten directions and practices fulfilled; and the not beholding of the two gods is a simile for the two vehicles’ having no such might, and a simile too for their being without compassion and casting beings aside. He records besides the old matching of the ancient worthies: among the ten similes only this one is matched to “the fine adornment of the Tathāgata”, the rest being matched in order.
The misreading to be set aside is this: do not read “the man does not see the gods” as the gods hiding from the man. The force of this simile lies exactly in the four graphs “constantly accompany and follow” — what is nearest is often what is least seen.
Coming down to the reading: not seeing is not necessarily because of distance. The scripture has ruled out distance as an explanation for us.
Simile Ten: The Monk Who Enters the Samādhi of Cessation
A monk gains mastery of mind and enters the samādhi of cessation; the working of the six faculties is entirely stopped, and of all speech he neither knows nor perceives anything; and because the power of the concentration sustains him, he does not on that account pass into parinirvāṇa. The scripture joins it thus: all the śrāvakas are just so — though they dwell within the grove, with the six faculties entire, they do not know, do not see, do not understand, and do not enter the Tathāgata’s self-mastery and the various doings of the assembly of bodhisattvas.
Ask first: why does the last simile change the direction from which the simile is taken? Chengguan glosses this thus: the first nine similes take the simile in terms of the surpassing state, and this simile takes it in terms of the inferior dharma — entering the samādhi of cessation is exactly a simile for the two vehicles themselves; and he says besides that this simile makes clear in general what is not shared in common and displays the ten inexhaustibles, likening besides their abiding in their own vehicle.
The misreading to be set aside is this: do not read the samādhi of cessation as a term of disparagement. The weight of the simile is not upon the height or lowness of the concentration, but upon that state of ‘the six faculties entire and yet neither knowing nor perceiving’ — the man is there, the faculties are there, the object is present before him, and there is no answering to it.
Coming down to the reading: with the ten similes walked to the end, the lens turns from the outer state back to oneself. The true reason for not seeing lies not in the river, the mountain, the island, or the treasure, but in the concentration one is abiding in oneself.
The Concluding Praise: It Is Not What Their Capacity Can Bear
At the end the scripture asks and answers itself in conclusion: the states of the Tathāgata are deeply profound and vast, hard to see and hard to know, hard to fathom and hard to measure, surpassing all the worlds, inconceivable, and there is none able to destroy them, and they are not the states of any of the two vehicles; therefore the Tathāgata’s sovereign spiritual power, the assembly of bodhisattvas, and the Jeta Grove pervading all the pure worlds — of all these things the great śrāvakas neither knew nor saw anything, because it is not what their capacity can bear.
Ask first: does this clause shut the door for good? Chengguan outlines this as calling forth in order to conclude, and says that these ten clauses conclude exactly the ten similes above, only that the seventh and eighth clauses, following the joining text above, have their order exchanged, the rest answering one to another in order. And at the very end of the passage he sets a great question and answer: the Bore jing says that the śrāvakas’ wisdom and severance are all of them the bodhisattvas’ patience of non-arising; in the Wenshu xunxing jing five hundred śrāvakas hear and do not believe; and in the Fahua the bodhisattva Never Disparaging makes them hear as well — why then are they not made to hear here? He answers: to display what is not shared in common. And he judges the difference in the manner of transforming — the Fahua is the end of the gradual teaching, and has to gather in the spoiled seed, and therefore makes five thousand withdraw from their seats and spurs those in the assembly to believe and accept; while this scripture is the beginning of the sudden teaching, and to display the deep and surpassing it lets them remain in the assembly without making them hear, so that those who learn hereafter may cultivate the seed of seeing and hearing. At the last he turns the words over and says: it may be known that the deaf and the blind have their force in displaying the surpassing, because it is exactly they that make the surpassing show; the surpassing and the inferior set over against each other, their forces and functions interpenetrating, make a great conditioned arising, and only this is deep and profound.
The misreading to be set aside is this: do not read “because it is not their capacity” as their having no portion in it ever. Chengguan has stated it plainly: if it be taken in terms of the universal gathering-in, there is no being at all that does not possess the wisdom of a tathāgata, how much more the undefiled cause and fruit of the two vehicles; what is spoken of here is the one side of weighing the better against the worse.
Coming down to the reading: this portion is named the showing of loss and gain. The loss is the śrāvakas’ loss, and the gain is the gain of the one who reads the scripture — the scripture writes out the not-seeing in such detail so that you may turn every “formerly did not” into a “now to be cultivated”.
Lineage
- The order of the assemblies: Chengguan makes the present assembly the ninth, naming it the assembly of the storeyed pavilion of the Jeta Grove garden, taking the grove’s name of Victor to display dependence upon persons, the garden’s name of Benefactor of the Orphaned to display the depth of compassion, and the storeyed pavilion to show the two wisdoms adorning each other; Fazang makes it the assembly of the Jetavana storeyed pavilion, taking it that this Dharma succours beings and gathers the living, and so it is in the Benefactor’s garden, and that compassion is the mark of arising again upon the root wisdom, and so it is in the storeyed pavilion; while Zhiyan judges this to be the eighth assembly, expounded in the Jetavana storeyed pavilion, taking the senses of the beginning of the gathering and transforming and of the mind of compassion arising again upon the right wisdom. The number of assemblies each house judges and the display each takes differ, and they are recorded side by side without adjudication.
- The explanation of the chapter’s name: Chengguan sets up his account with “entering runs through both what enters and what is entered”, entering being a name for awakening, understanding, realizing, and gaining, and the Dharma realm being the Dharma that is entered; Fazang divides the three senses of Dharma (holding its own nature, being a rule, and answering to thought) and the three senses of realm (cause, nature, and allotment); Zhiyan sets up three kinds of Dharma and says that here all three run through; while Li Tongxuan explains the three graphs directly by the marks of delusion and awakening — reaching through from delusion at the first is called entering, body and mind and their states having of their own nature nothing to rest upon is called Dharma, and the one and the many running through each other with the obstruction of true and false, right and wrong, gone is called realm. The four houses are recorded side by side without adjudication.
- The explanation of the place of expounding: for the name Śrāvastī, Chengguan follows the Xiyu ji and explains it as “one who hears”, and says also “that which is heard”; Li Tongxuan explains it as “good in the Way”, and says also “that which is heard”. For the name of the Jeta Grove, Chengguan takes the prince’s name, which in this language is Victor; Li Tongxuan takes the three senses of going, crossing, and swiftness, and sets up the sense of the grove by the Tathāgata’s many practices and by the Dharma realm’s universally covering and shading and holding within it all that lives. The two houses are recorded side by side without adjudication.
- The translation of the samādhi’s name: the base text has the Lion’s Stretching, and the Jin translation has the Lion’s Rousing; Chengguan cites the ancient sound pishilinduo (restored as vijṛmbhita) and, following the Niepan, reconciles the two names as both being this word. Recorded side by side without adjudication.
- The substance of the teaching in the root assembly: Zhiyan judges that this assembly does not take sound as the exposition proper, and that the Tathāgata’s releasing radiance and manifesting the three kinds of world so that the assembly may enter is itself the exposition proper; Chengguan judges that the manifestation in samādhi answers in full the questions of the thirty clauses before. The two accounts are recorded side by side without adjudication.
- The matching of the ten similes: from of old the various worthies matched the ten similes in order to the ten clauses of the buddha-fruit that were not understood above, only the ninth, the simile of the two gods, being matched to “the fine adornment of the Tathāgata”; Chengguan records their account and passes an explicit judgment, “this too has its reason,” and further sets forth his own two explanations, the general and the particular. The account of the worthies and Chengguan’s two explanations are recorded side by side.
- The number of the universal bases: the base text has twelve, the Jin translation has seven, and the Yujia, Zhidu, and Jushe treatises collated by Chengguan have ten. Recorded side by side without adjudication.
- The correspondence of the three witnesses: besides the eighty-fascicle and the sixty-fascicle texts, the Zhenyuan forty-fascicle text also translates this one passage of the root assembly in full at its opening, from “thus have I heard” down to the closing clause of the śrāvakas not seeing, with all six portions complete — the gathering of the assembly, the assembly’s silent request, entering samādhi and the manifesting of the signs, the coming together from the ten directions, the śrāvakas not seeing, and the ten comparisons. The three witnesses are fuller and briefer by turns: as to the number of bodhisattvas, the eighty-fascicle and the sixty-fascicle texts have five hundred and the forty-fascicle text five thousand; as to the name of the samādhi, the eighty-fascicle and the forty-fascicle texts have the Lion’s Stretching and the sixty-fascicle text the Lion’s Rousing; as to the past deeds manifested from the upper quarter, the forty-fascicle text fastens them expressly to what that buddha practiced in the past, while the eighty-fascicle text says only “in the past”. Recorded side by side without adjudication.
- Divergent forms of terms: the scripture has one graph for Revata and the commentary another; the scripture has one graph for the jackal and the commentary another. Recorded side by side without adjudication.
- What is carried on within the chapter: this section is the first five portions of the ten portions of the root assembly, and after it there remain five portions more — the repeated verses praising the virtue, Samantabhadra’s opening and rousing, the tuft-light showing the benefit, Mañjuśrī’s recounting of the virtue, and the boundless great functioning; while the whole chapter, in Chengguan’s outline, is broadly divided into two — the root assembly making clear the fruit Dharma realm and the entering of the Dharma realm all at once, and the final assembly making clear the cause Dharma realm and the gradual entering of the Dharma realm. The “śrāvakas not seeing” written in this section, and Sudhana in the final assembly seeing the good friends one by one with his own eyes and entering by degrees through the stages, are precisely the two faces of this one fruit and one cause.
考據Apparatus
一部大經之末品，開場八千七百餘字，卻是全經最不像開場的開場。世尊在室羅筏國逝多林給孤獨園，與五百菩薩、五百聲聞、無量世主同在一處；菩薩之名列出一百四十一，歎德十一句；大眾心中同起一念——不是出聲請問，而是「咸作是念」〔T10n0279 0319c16〕；世尊不開口作答，逕入師子頻申三昧，以現相為答。樓閣忽然廣博、逝多林忽然廣博、虛空之中十種雲，十句「不思議故」出其所以；十方十位菩薩各與眷屬遠來，化樓閣、化師子座、結跏趺坐。而同在一林之中，舍利弗等十大聲聞「皆悉不見」〔0322c19〕——十八句「本……故」、十句「無如是……故」、十句釋其住聲聞乘，末以十喻收之。此段之要害有三：一者本會之答獨以三昧現相代言說，澄觀繫「佛自入者，表證法界唯佛窮故。不言答者，表證離言故，又令目擊而自證故」〔T35n1735 0911a22〕；二者五百之數與一百四十一之名皆有所表，澄觀繫「數中欲顯五位同證入故。位各十度，一一相融，成五百故」〔0909b21〕，又科列名為十四位、前四十一人表住等四位、後十位百人別表十地十度〔0909b27〕〔0909c05〕；三者聲聞不見一段非貶聲聞，澄觀自釋其意云「此經頓教之始，為顯深勝，留使不聞，令諸後學修見聞種」〔0915b14〕。經文自身不出『第九會』『逝多林會』『本會末會』『十分科』之名，凡此皆澄觀之科。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| 底本 T279 三十九品 | 品三十九 入法界品·本會第一子 序分·請分·三昧現相分·集新眾分·舉失顯得分（第九會 逝多林 · 卷六十〔T10 0319a06〕–〔0324a25 前〕）；起句「爾時，世尊在室羅筏國逝多林給孤獨園大莊嚴重閣」〔T10n0279 0319a06〕，訖句「非是一切二乘境界」〔0324a22〕以下至「非其器故」 |
| 澄觀《華嚴經疏》 | 品總釋四門起〔T35n1735 0907c15〕；一品大分為二——本會·末會〔0909a12〕；本會長科十分，本節當前五分（序·請·三昧現相·遠集新眾·舉失顯得）〔0909a18〕；科文訖於偈頌讚德分之前 |
| 法藏《探玄記》（六十華嚴疏） | 〈入法界品第三十四〉四門釋——釋名·來意·宗趣·釋文〔T35n1733 0440b06〕；會名作「祇洹重閣會」〔0440b08〕 |
| 智儼《搜玄記》 | 〈入法界品第三十四〉四門——辨名·來意·宗體·釋文〔T35n1732 0087c09〕；判此為第八會「在祇桓重閣說」〔0087c07〕 |
| 李通玄《新華嚴經論》 | 六門分別——釋品名目·釋品來意·釋如來所居之處·釋說法之主·釋所集之眾意·隨文釋義〔T36n1739 0943b21〕 |
| 六十華嚴 T278 對位 | 〈入法界品第三十四〉之一·同段〔T09n0278 0676a06–0680c11〕 |
| 四十華嚴 T293 | 般若譯四十卷本〈入不思議解脫境界普賢行願品〉，卷首即譯本會，與本節同段〔T10n0293 0661a07〕–〔0668a04〕；分位：眾集〔0661a07〕（聲聞眾〔0661c18〕·世主眾〔0661c23〕）· 念請〔0661c29〕· 入定現相〔0662a29〕· 十方來集〔0663a19〕· 聲聞不見〔0666a14〕· 十喻〔0666c20〕以下 · 收句〔0668a03〕。起句「如是我聞：一時，佛在室羅筏城逝多林給孤獨園大莊嚴重閣，與菩薩摩訶薩五千人俱」〔T10n0293 0661a07〕，訖句「如是等事一切二乘悉不能見」〔0668a03〕以下至「以非菩薩廣大器故」 |
| 世親《十地經論》T26n1522 | 〔查無〕。該論唯釋〈十地品〉，於本品不對應 |
品總釋（澄觀）——來意·釋名·宗趣三門，逐字如下。
來意：
「初來意者，先辨分來。夫行因證立，證藉行深，前分託法行成故；此依人入證，亦為遠答解脫海故。會品於意，不異分來，無別會品故。」〔T35n1735 0907c16〕
釋名有三，分名·會名·品名：
「謂依佛菩薩諸勝善友，深證法界故，名依人入證。證法在己，謂之成德。」〔T35n1735 0907c19〕
「二會名，約處名逝多林園重閣會。林名戰勝，以表依人。園名給孤，用表悲厚。重閣之義，以顯二智互嚴；悲智並為能證，亦為重義。」〔T35n1735 0907c21〕
「入通能所，謂悟解證得之名，法界是所入之法，謂理事等別。」〔T35n1735 0907c25〕
法界之義，澄觀先引梁論五義，復自加持·族·分齊三義：
「然法含持軌，界有多義。」〔T35n1735 0907c27〕
「上之五義皆理法界，復有持義、族義及分齊義。」〔T35n1735 0908a06〕
「心境合目名入法界，始則相違，終則持業，入即法界故。」〔T35n1735 0908a12〕
宗趣三門（約義·約類·約位）：
「三明宗趣者，分會品同，既入法界為目，即以為宗。」〔T35n1735 0908a13〕
「先明所入，總唯一真無礙法界，語其性相不出事理。」〔T35n1735 0908a16〕——所入開五門十義（有為·無為·俱是·俱非·無障礙，五各二門），末結云「皆應以六相融之」〔0908b29〕。
「二明能入，亦有五門：一淨信、二正解、三修行、四證得、五圓滿。」〔T35n1735 0908b29〕
「第二法界類別，亦有五門。」〔T35n1735 0908c05〕——所入五重之初「一法法界、二人法界、三俱融、四俱泯、五無障礙」，法法界復開十〔0908c09〕，結云「此十法界同一緣起，無礙鎔融一具一切」〔0908c15〕。
「第三約位明入法界者，準下文中，所入法界大位有二，即因與果。」〔T35n1735 0909a03〕，並繫本節所現之相於果位：「即如來師子嚬申三昧所現法界自在是也。」〔0909a05〕
一品大分為二·本會長科十分（澄觀）——
「亦前明果法界、後明因法界。又前頓入法界，後明漸入法界。」〔T35n1735 0909a14〕
「就本會中，長科十分：一序分、二請分、三三昧現相分、四遠集新眾分、五舉失顯得分、六偈頌讚德分、七普賢開發分、八毫光示益分、九文殊述德分、十無涯大用分。」〔T35n1735 0909a18〕
本節五分之科起（澄觀·逐分）——
| 分 | 澄觀科文起 | 底本對位起 |
|---|---|---|
| 一 序分 | 「文分為三：初智正覺世間圓」〔T35n1735 0909a23〕（三世間圓滿） | 〔T10n0279 0319a06〕 |
| 二 請分 | 「眾集本為聞經故」〔T35n1735 0910b02〕 | 〔T10n0279 0319c16〕 |
| 三 三昧現相分 | 「酬前念請，示相答故」〔T35n1735 0911a18〕 | 〔T10n0279 0320a10〕 |
| 四 集新眾分 | 「即遠集同證」〔T35n1735 0912b02〕 | 〔T10n0279 0320c14〕 |
| 五 舉失顯得分 | 「亦名舉劣顯勝，明不共故」〔T35n1735 0913a28〕 | 〔T10n0279 0322c16〕 |
序分三世間圓滿之科（澄觀）——智正覺世間（世尊）·器世間（國城·林園·重閣）·眾生世間（菩薩·聲聞·世主）：
「第三眾生世間，即輔翼圓滿。」〔T35n1735 0909b18〕
菩薩眾復三——舉數·列名·歎德。舉數之所表：
「此會菩薩標名乃少、列名乃多者，有所表故，數中欲顯五位同證入故。位各十度，一一相融，成五百故。」〔T35n1735 0909b20〕
列名之科（十四位·一百四十一人）：
「有十四位，位各有十，其間亦有增減，成百四十一人，名各一義皆有深旨。」〔T35n1735 0909b27〕
「今初，十幢，表向，行德高出故。二、有九威力者，表行，能進修故。三、十藏，表地，義如前釋。四有十二眼者，表解，能照法故。所以不次者，欲表圓融之位無前後故。」〔T35n1735 0909c01〕
「後十位中，如次別表行布十地十度。」〔T35n1735 0909c05〕
「一、十冠者，初地冠於諸地之首，檀冠眾行之先故。」〔T35n1735 0909c06〕
歎德十一句之科：
「歎德，有十一句。初句為總」〔T35n1735 0909c20〕，「餘十句別，於中前六明智用普周、後四明智用離障」〔0909c22〕。
聲聞眾十句之二門釋（就迹約小·約本就菩薩）：
「然此聲聞皆是菩薩，欲顯深法託為聲聞，故所歎德言含本迹。」〔T35n1735 0910a01〕
世主眾十句之科：
「十中，初一歎福；次四歎悲」〔T35n1735 0910a25〕
底本實計（本節逐段·對 source 實數）——列名一百四十一（與澄觀「成百四十一人」數合）；歎德十一句；請分所念六十一句（如來十句·無能十句·唯除十力·唯願十一句·顯示往昔十句·及成等正覺十句）；空中雲十種；「不思議故」十句；結通「見」十五句（首句「見如來身住逝多林」，餘十四句皆作「見普雨……雲」）；集新眾十方十段；通歎三十四句；所不見境如來十句、菩薩三十句（一總二十九別）；「本……故」十八句；「無如是……故」十句；譬喻十（其八以「譬如」起，餘二作「如恒河岸」「如人生已」）；結歎十句。
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 入法界 | —（音寫從闕） | 品名·本品之目 | 澄觀釋此云「入通能所，謂悟解證得之名，法界是所入之法，謂理事等別」〔T35n1735 0907c25〕；法藏釋云「三品名者，入是能入，謂悟解證得故也。法界是所入。」〔T35n1733 0440b10〕；李通玄釋云「明信樂者從迷創達，名之為入。身心境界性自無依，名之為法。一多通徹，真假是非障亡，名之為界。」〔T36n1739 0943b24〕 |
| 世尊 | bhagavat 薄伽梵（音寫即古傳） | 本段起句「爾時，世尊在室羅筏國逝多林給孤獨園大莊嚴重閣」〔T10n0279 0319a06〕 | 澄觀釋云「言世尊者，梵云薄伽梵」〔T35n1735 0909a25〕，包含六義——自在·熾盛·端嚴·名稱·吉祥·尊貴，並結云「今舉後該初，亦是標人取法」〔0909b03〕 |
| 室羅筏 | —（音寫即古傳） | 本段起句〔T10n0279 0319a06〕 | 澄觀引《西域記》釋城名云「此云聞者」〔T35n1735 0909b05〕，並云「亦云聞物，以此城多出聰敏博達名聞人物故，即中印度境。」〔0909b08〕；李通玄云「在室羅筏國者，舊云舍衛國。云室羅筏國者，此云好道，亦云聞物」〔T36n1739 0944a04〕。60 譯作「舍衛城」〔T09n0278 0676a06〕 |
| 逝多林 | —（音寫即古傳） | 本段起句〔T10n0279 0319a06〕 | 澄觀釋云「逝多者梵音，華言戰勝，即太子之名。」〔T35n1735 0909b10〕；李通玄別釋其義云「逝者往也、度也、速也。」〔T36n1739 0944a08〕。60 譯作「祇樹」「祇洹林」〔T09n0278 0676a06〕〔0677a24〕 |
| 給孤獨 | sudatta 須達多（音寫即古傳） | 本段起句〔T10n0279 0319a06〕 | 澄觀釋云「給孤獨者，梵云須達多，正言賑濟無依，義云給孤獨也，即長者之稱。」〔T35n1735 0909b11〕 |
| 大莊嚴重閣 | —（音寫從闕） | 本段起句〔T10n0279 0319a06〕 | 澄觀釋云「三明重閣，即說法之所，表所證法界。體無不周曰大，德無不備曰嚴，依體起用為重閣。」〔T35n1735 0909b15〕 |
| 菩薩摩訶薩 | bodhisattva-mahāsattva 菩薩摩訶薩（音寫即古傳） | 本段「與菩薩摩訶薩五百人俱」〔T10n0279 0319a07〕 | 大有情；本段眾集之主詞 |
| 普賢行願 | —（音寫從闕） | 歎德總句「此諸菩薩皆悉成就普賢行願」〔T10n0279 0319b28〕 | 澄觀以此句為十一句歎德之總，云「初句為總，上名以隨宜別顯，各以一德立名；今德以據實內通，故言皆悉成就普賢行願」〔T35n1735 0909c20〕 |
| 師子頻申三昧 | —（音寫從闕；澄觀所引古音作「毘實廩多」〔T35n1735 0911b13〕） | 本段「充遍虛空，入師子頻申三昧」〔T10n0279 0320a11〕 | 澄觀云「言嚬申者，有人云：梵音訛略，具正應云毘實廩多，此翻為自在無畏，如師子王群獸之中自在無畏故。」〔T35n1735 0911b12〕，並會通新舊二譯云「嚬申奮迅，俱是展舒四體通暢之狀。」〔0911b20〕。60 譯作「師子奮迅三昧」〔T09n0278 0677a13〕 |
| 三昧 | samādhi 三昧（音寫即古傳） | 本段〔T10n0279 0320a12〕 | 定；本節之答即以此定所現之相為答 |
| 佛剎微塵數 | —（音寫從闕） | 本段「東方過不可說佛剎微塵數世界海外有世界」〔T10n0279 0320c14〕 | 極大數之喻；澄觀繫遠集之所表云「然皆遠集者，表證入甚深故」〔T35n1735 0912b06〕 |
| 阿僧祇 | asaṃkhyeya 阿僧祇（音寫即古傳） | 三昧現相分「阿僧祇寶以為垣牆」〔T10n0279 0320a26〕 | 無數之數 |
| 芬陀利華 | puṇḍarīka 芬陀利（音寫即古傳） | 三昧現相分「不思議寶芬陀利華，菡萏芬敷」〔T10n0279 0320a29〕 | 白蓮華 |
| 薩婆若 | —（音寫即古傳） | 喻一合文「不曾種植薩婆若地諸善根故」〔T10n0279 0323b14〕 | 一切智；經文他處多譯作「一切智」 |
| 阿耨多羅三藐三菩提心 | anuttara-samyak-saṃbodhi 阿耨多羅三藐三菩提（音寫即古傳） | 十八不修句「本不於生死流轉之中發阿耨多羅三藐三菩提心故」〔T10n0279 0323a06〕 | 無上正等正覺之心 |
| 遍處定 | —（音寫從闕） | 喻七「譬如比丘在大眾中入遍處定」〔T10n0279 0324a01〕 | 於一切處周遍觀察無有間隙；澄觀釋名並校諸論之數云「然《瑜伽》、《智度》、《俱舍》等論皆說有十，今有十二，前八同彼」〔T35n1735 0915a03〕 |
| 滅盡定 | —（音寫從闕） | 喻十「譬如比丘得心自在，入滅盡定」〔T10n0279 0324a16〕 | 六根作業皆不行之定；澄觀以此喻獨屬劣法為喻「後一就劣法為喻，入滅盡定，喻二乘故」〔T35n1735 0914b08〕 |
| 同生·同名（二天） | —（音寫從闕） | 喻九「一曰：同生，二曰：同名」〔T10n0279 0324a13〕 | 隨人而生、與人同名之二天；「天常見人，人不見天」〔0324a14〕 |
| 二乘 | —（音寫從闕） | 結歎「非是一切二乘境界」〔T10n0279 0324a22〕 | 聲聞·緣覺；澄觀釋普賢智境云「普賢智境即是舉勝，不共二乘名為揀劣。」〔T35n1735 0913c24〕 |
三、譬喻·修辭
(一) 經文十喻（舉失顯得分·逐喻）——澄觀總判云「文有十喻，自古諸德皆將配前所迷佛果十句，唯第九二天一喻，喻上第二如來嚴好，餘皆如次。此亦有理。」〔T35n1735 0914a29〕又自出二解，並判前九後一之別：「而前九約勝境為喻，謂恒河、須彌等喻佛德故。後一就劣法為喻，入滅盡定，喻二乘故。」〔0914b07〕
| 次 | 經文喻起 | 底本錨 | 澄觀喻名 | 疏錨 |
|---|---|---|---|---|
| 一 | 「佛子！如恒河岸有百千億無量餓鬼」 | 〔T10n0279 0323b08〕 | 「今初鬼對恒河喻」 | 〔T35n1735 0914b18〕 |
| 二 | 「譬如有人，於大會中昏睡安寢」 | 〔T10n0279 0323b15〕 | 「第二覺夢相對喻」 | 〔T35n1735 0914c04〕 |
| 三 | 「譬如雪山具眾藥草」 | 〔T10n0279 0323c02〕 | 「第三愚對雪山喻」 | 〔T35n1735 0914c14〕 |
| 四 | 「譬如地中有諸寶藏」 | 〔T10n0279 0323c07〕 | 「第四伏藏難知喻」 | 〔T35n1735 0914c18〕 |
| 五 | 「譬如盲人至大寶洲」 | 〔T10n0279 0323c17〕 | 「第五盲不見寶喻」 | 〔T35n1735 0914c22〕 |
| 六 | 「譬如有人得清淨眼，名：離垢光明」 | 〔T10n0279 0323c23〕 | 「第六淨眼無障喻」 | 〔T35n1735 0914c25〕 |
| 七 | 「譬如比丘在大眾中入遍處定」 | 〔T10n0279 0324a01〕 | 「第七遍處定境喻」 | 〔T35n1735 0914c27〕 |
| 八 | 「以翳形藥自塗其眼」 | 〔T10n0279 0324a09〕 | 「第八妙藥翳形喻」 | 〔T35n1735 0915a19〕 |
| 九 | 「一曰：同生，二曰：同名」 | 〔T10n0279 0324a13〕 | 「第九二天隨人喻」 | 〔T35n1735 0915a21〕 |
| 十 | 「譬如比丘得心自在，入滅盡定」 | 〔T10n0279 0324a16〕 | 「第十滅定不行喻」 | 〔T35n1735 0915a25〕 |
(二) 餓鬼恒河喻之逐字配釋（澄觀）——
「言餓鬼等者，生分已盡為鬼，未得無生忍衣為裸形，不得法界行食為飢，不得真解脫味為渴，由此故稱為餓。」〔T35n1735 0914b22〕
「空見為烏鷲，有見為豺狼。」〔T35n1735 0914b26〕
其下復配「身在法會，名住河邊」「不覩神變，名不見河」〔0914b29〕「雖覩世尊但見丈六，為見枯竭」〔0914c01〕。
(三) 師子之喻——十義合師子（澄觀·釋三昧名）——
「謂以同體大悲為身，以增上大悲為首，以即智大慈為眼，純以智慧為牙爪，大悲方便為振尾」〔T35n1735 0911c01〕
其下復以「總取四悲為足」「以法界三昧為窟」「以無緣大悲為窟門」「以體用無礙為嚬申」「以演法界法門為哮吼」足成十義〔0911c05〕，末云「如此師子，隨一一毛皆稱法界。」〔0911c09〕
(四) 為十一事而嚬申（澄觀·依《涅槃．師子吼品》）——
「次言為十一事而嚬申者，一摧破魔軍，詐師子故。」〔T35n1735 0911c10〕
其九云「調諸外道及二乘香象令如聾盲，捨憍慢故」〔0911c16〕，正與本節聲聞不見一段相配。
(五) 野干與師子喻（澄觀）——
「又野干隨逐師子百年，不能作師子吼；二乘安處法會，如聾如盲。」〔T35n1735 0911c19〕
(六) 葉公好龍喻（澄觀·釋聲聞能念而不知）——
「此亦有理，猶葉公好龍，真龍難視。同居法會、同仰法門，所現超倫，故如聾瞽。」〔T35n1735 0910b07〕
(七) 日月麗天·雷霆震地喻（澄觀·釋不見所由）——
「其猶日月麗天盲者不覩，雷霆震地聾者不聞，道契則隣不在身近故，菩薩自遠而至，聲聞在會不知。」〔T35n1735 0913c02〕
(八) 黎庶對王喻（澄觀·結問答）——「其猶黎庶以對於王，貴賤懸隔，以王收人則率土之內莫非王人。」〔T35n1735 0915b20〕
(九) 修辭·「如來……」十句與「無能……」十句之對舉——請分眾念之首，「如來境界、如來智行」〔T10n0279 0319c17〕以下連舉十「如來」，繼以「一切世間諸天及人無能通達」〔0319c19〕以下連舉十「無能」，二串相對而成三十句念德之首二十句。
(十) 修辭·十句「不思議故」——自「何以故？如來善根不思議故」〔T10n0279 0320b17〕至「如來能於一毛孔中普現一切十方世界成、住、壞劫不思議故」〔0320b27〕，連下十句同以「不思議故」收。
(十一) 修辭·十五句「見」——結通法界一節，「所謂：見如來身住逝多林」〔T10n0279 0320c01〕以下十五句同以「見」起，其後十四句皆作「見普雨……雲」。
(十二) 修辭·十方十段之同型——集新眾分自東方〔T10n0279 0320c14〕至上方〔0322a23〕十段，段段同型（來處遠近·世界名·佛號·菩薩名·眷屬俱來·興雲供·詣佛作禮·化樓閣師子座·網冠嚴身·眷屬同坐）。澄觀科云「今初，十方即為十段，段各有十。」〔T35n1735 0912b05〕
(十三) 修辭·十八句「本……故」與十句「無如是……故」——舉失顯得分釋不見所由，先以十八句「本不修習……故」等釋缺宿因〔T10n0279 0323a03〕，復以十句「無如是……故」釋缺現緣〔0323a22〕。澄觀科前者云「二舉劣中，有十八句，前十二句釋不見佛果之因、後六句釋不見菩薩之因。」〔T35n1735 0913c10〕
四、異譯對勘
本段要句之漢譯校本：實叉難陀 T279（底本·八十華嚴品三十九）· 佛馱跋陀羅 T278（晉譯六十華嚴·入法界品第三十四）· 般若 T293（貞元四十華嚴·入不思議解脫境界普賢行願品）。三本全錄不判。T293 卷一即譯本會，與本節同段〔T10n0293 0661a07〕–〔0668a04〕；句一至句十四以 T279、T278 二本對校，句十五以下別出 T293 之要異。
句一 說處與眾集起句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，世尊在室羅筏國逝多林給孤獨園大莊嚴重閣，與菩薩摩訶薩五百人俱 | T10n0279 0319a06 |
| 佛馱 T278 | 爾時，佛在舍衛城，祇樹給孤獨園，大莊嚴重閣講堂，與五百菩薩摩訶薩俱 | T09n0278 0676a06 |
異文所繫：80「室羅筏國」「逝多林」＝60「舍衛城」「祇樹」；80「大莊嚴重閣」＝60「大莊嚴重閣講堂」；80 稱「世尊」，60 稱「佛」。
句二 上首二聖
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 普賢菩薩、文殊師利菩薩而為上首 | T10n0279 0319a07 |
| 佛馱 T278 | 普賢菩薩、文殊師利菩薩而為上首 | T09n0278 0676a07 |
異文所繫：此句二本逐字全同。
句三 列名首名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 其名曰：光焰幢菩薩、須彌幢菩薩、寶幢菩薩、無礙幢菩薩、華幢菩薩 | T10n0279 0319a08 |
| 佛馱 T278 | 夜光幢菩薩、須彌山幢菩薩、寶幢菩薩、無礙幢菩薩、華幢菩薩 | T09n0278 0676a08 |
異文所繫：80「光焰幢」＝60「夜光幢」；80「須彌幢」＝60「須彌山幢」；80 有「其名曰」之標，60 逕接列名。以下百餘名譯語系統互異（80「威力」＝60「端嚴」·80「勝」＝60「妙德」·80「髻」＝60「周羅」·80「自在王」＝60「王」），逐名之異不備舉。
句四 結數
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 如是等菩薩摩訶薩五百人俱 | T10n0279 0319b27 |
| 佛馱 T278 | 如是等五百菩薩 | T09n0278 0676b29 |
句五 歎德總句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 此諸菩薩皆悉成就普賢行願，境界無礙，普遍一切諸佛剎故 | T10n0279 0319b28 |
| 佛馱 T278 | 此諸菩薩，皆悉出生普賢之行，境界無礙，充滿一切諸佛剎故 | T09n0278 0676b29 |
異文所繫：80 作「成就普賢行願」，60 作「出生普賢之行」；80「普遍」，60「充滿」。
句六 聲聞眾與世主眾
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 及與五百聲聞眾俱，悉覺真諦，皆證實際，深入法性，永出有海 | T10n0279 0319c07 |
| 佛馱 T278 | 復與五百大聲聞俱，悉覺真諦，證如實際，深入法性，離生死海 | T09n0278 0676c09 |
| 實叉 T279 | 及與無量諸世主俱，悉曾供養無量諸佛，常能利益一切眾生 | T10n0279 0319c11 |
| 佛馱 T278 | 復與諸天王俱，悉已恭敬供養過去諸佛，長夜饒益一切眾生 | T09n0278 0676c13 |
異文所繫：80「無量諸世主」＝60「諸天王」；80「永出有海」＝60「離生死海」〔T09n0278 0676c11〕。
句七 眾念起句與所念首列
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 時，諸菩薩大德、聲聞、世間諸王并其眷屬，咸作是念 | T10n0279 0319c16 |
| 佛馱 T278 | 爾時，諸菩薩、聲聞、天人、及其眷屬，咸作是念 | T09n0278 0676c19 |
| 實叉 T279 | 如來境界、如來智行、如來加持、如來力、如來無畏 | T10n0279 0319c17 |
| 佛馱 T278 | 如來行、如來智境界、如來持、如來力、如來無畏 | T09n0278 0676c20 |
異文所繫：80 所念如來十句，60 作十一句（多「如來法」一句〔T09n0278 0676c22〕）；80「唯除諸佛加被之力」〔T10n0279 0319c22〕＝60「除佛持力、自在力」〔T09n0278 0676c25〕。
句八 入定與三昧名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，世尊知諸菩薩心之所念，大悲為身，大悲為門，大悲為首 | T10n0279 0320a10 |
| 實叉 T279 | 充遍虛空，入師子頻申三昧 | T10n0279 0320a11 |
| 佛馱 T278 | 大悲為首、大悲隨順方便法，入師子奮迅三昧 | T09n0278 0677a13 |
異文所繫：80 作「師子頻申三昧」，60 作「師子奮迅三昧」。澄觀誌此異云「然舊經翻為師子奮迅，且嚬毘二言小有相濫，奮迅之語殊不似於毘實廩多。」〔T35n1735 0911b14〕又引《涅槃》為證而會通之：「《涅槃》二十五中既云嚬申欠呿，明知嚬申奮迅俱是此言。」〔T35n1735 0911b16〕
句九 園林廣博
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，復以佛神力故，其逝多林忽然廣博 | T10n0279 0320a23 |
| 佛馱 T278 | 爾時，佛神力故，令祇洹林忽然廣博 | T09n0278 0677a24 |
句十 東方來集
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，東方過不可說佛剎微塵數世界海外有世界，名：金燈雲幢，佛號：毘盧遮那勝德王 | T10n0279 0320c14 |
| 佛馱 T278 | 爾時，東方過不可說佛剎微塵等世界海，有世界名金剛雲明淨燈莊嚴，佛號明淨妙德王 | T09n0278 0677c07 |
| 實叉 T279 | 名：毘盧遮那願光明 | T10n0279 0320c16 |
| 佛馱 T278 | 有菩薩名明淨願光明 | T09n0278 0677c09 |
異文所繫：80 東方世界名「金燈雲幢」＝60「金剛雲明淨燈莊嚴」；80 佛號「毘盧遮那勝德王」＝60「明淨妙德王」；80 菩薩名「毘盧遮那願光明」＝60「明淨願光明」。凡 80 冠「毘盧遮那」者，60 多作「明淨」「妙德」。
句十一 喻一（餓鬼恒河）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 佛子！如恒河岸有百千億無量餓鬼，裸形飢渴，舉體焦然 | T10n0279 0323b08 |
| 佛馱 T278 | 譬如餓鬼，裸形飢渴，舉身燒然 | T09n0278 0680a10 |
異文所繫：80 有「佛子！」呼格與「恒河岸」「百千億無量」之數，60 皆無；80「舉體焦然」＝60「舉身燒然」；80「烏鷲犲狼」＝60「虎狼毒獸」〔T09n0278 0680a11〕。
句十二 喻七（遍處定）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 譬如比丘在大眾中入遍處定，所謂：地遍處定、水遍處定 | T10n0279 0324a01 |
| 佛馱 T278 | 譬如比丘，在大會中，入一切處定 | T09n0278 0680b22 |
| 佛馱 T278 | 所謂：地、水、火、風、天、眾生、境界 | T09n0278 0680b23 |
異文所繫：80 作「遍處定」而列十二，60 作「一切處定」而列七。澄觀就 80 之十二與諸論之十校云「然《瑜伽》、《智度》、《俱舍》等論皆說有十，今有十二，前八同彼」〔T35n1735 0915a03〕，並釋其開合「今以宗別，合空識二為天遍處」〔0915a13〕。
句十三 喻九·喻十
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 如人生已，則有二天，恒相隨逐，一曰：同生，二曰：同名 | T10n0279 0324a12 |
| 佛馱 T278 | 如人從生，有二種天，常隨侍衛，一曰同生，二曰同名 | T09n0278 0680b29 |
| 實叉 T279 | 譬如比丘得心自在，入滅盡定，六根作業皆悉不行 | T10n0279 0324a16 |
| 佛馱 T278 | 譬如比丘，於大眾中，入滅盡定，不捨諸根，亦不滅度，而不知見諸大眾事 | T09n0278 0680c04 |
句十四 結歎
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 何以故？如來境界甚深廣大，難見難知，難測難量，超諸世間，不可思議，無能壞者 | T10n0279 0324a20 |
| 佛馱 T278 | 如來境界甚深彌曠，難知、難見、難得原底，無有限量 | T09n0278 0680c09 |
異文所繫：80 末作「非是一切二乘境界」〔T10n0279 0324a22〕，60 作「非諸聲聞、緣覺境界」〔T09n0278 0680c11〕；80 之收句「非其器故」於 60 查無逐字對應，60 之對位收束作「以是因緣，諸大弟子」〔T09n0278 0679c26〕以下八句「不見、不聞、不入、不知、不覺、不念、不能遍觀、亦不生意」，場景結構相符而文非逐字。
句十五 說處與眾數（T293 對位）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，世尊在室羅筏國逝多林給孤獨園大莊嚴重閣，與菩薩摩訶薩五百人俱 | T10n0279 0319a06 |
| 佛馱 T278 | 爾時，佛在舍衛城，祇樹給孤獨園，大莊嚴重閣講堂，與五百菩薩摩訶薩俱 | T09n0278 0676a06 |
| 般若 T293 | 如是我聞：一時，佛在室羅筏城逝多林給孤獨園大莊嚴重閣，與菩薩摩訶薩五千人俱 | T10n0293 0661a07 |
異文所繫：菩薩之數，80、60 皆作「五百」，40 作「五千」。說處之名，40「室羅筏城」與 80「室羅筏國」一城一國而同名；40「逝多林」「大莊嚴重閣」與 80 全同，皆不從 60 之「舍衛城」「祇樹」「大莊嚴重閣講堂」。又 40 冠「如是我聞：一時」之通序，80、60 皆逕以「爾時」起。
句十六 聲聞眾與世主眾（T293 對位）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 及與五百聲聞眾俱，悉覺真諦，皆證實際，深入法性，永出有海 | T10n0279 0319c07 |
| 般若 T293 | 復與五百聲聞眾俱，其諸聲聞有大威德，悉覺真諦，皆證實際，深入法性，永出有海 | T10n0293 0661c18 |
| 實叉 T279 | 及與無量諸世主俱，悉曾供養無量諸佛，常能利益一切眾生 | T10n0279 0319c11 |
| 般若 T293 | 復與無量諸世主俱，已曾供養無量諸佛，常勤利樂一切眾生 | T10n0293 0661c23 |
異文所繫：聲聞之數，三本皆五百，唯 40 於數下加「其諸聲聞有大威德」一句歎德，80、60 無之；自「悉覺真諦」至「永出有海」十六字，40 與 80 逐字全同，而 60 作「悉覺真諦，證如實際，深入法性，離生死海」。世主一眾，40 從 80 作「無量諸世主」而不從 60 之「諸天王」；80「悉曾」40 作「已曾」，80「常能利益」40 作「常勤利樂」。
句十七 念請起句與入定三昧名（T293 對位）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 時，諸菩薩大德、聲聞、世間諸王并其眷屬，咸作是念 | T10n0279 0319c16 |
| 般若 T293 | 時，諸菩薩及大聲聞、世間諸王并其眷屬咸作是念 | T10n0293 0661c29 |
| 實叉 T279 | 爾時，世尊知諸菩薩心之所念，大悲為身，大悲為門，大悲為首 | T10n0279 0320a10 |
| 般若 T293 | 爾時，世尊知諸菩薩一切大眾心之所念，大悲為身、大悲為門、大悲為首，以大悲法而為方便，充滿虛空遍周法界，入於師子頻申三昧 | T10n0293 0662a29 |
| 佛馱 T278 | 大悲為首、大悲隨順方便法，入師子奮迅三昧 | T09n0278 0677a13 |
異文所繫：念請之眾，80 作「諸菩薩大德、聲聞」，40 作「諸菩薩及大聲聞」。三昧之名，40 與 80 同作「師子頻申」，唯 60 作「師子奮迅」——澄觀所會通之二名（見句四），於 40 本得一旁證。又 40 於知念句加「一切大眾」，80 無之；「以大悲法而為方便」一句則 80·40 俱有。
句十八 上方來集·本事海（T293 對位）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 亦現過去行檀那波羅蜜及其一切受布施者諸本事海 | T10n0279 0322b02 |
| 佛馱 T278 | 過去所行檀波羅蜜，及受施者，皆悉顯現 | T09n0278 0679a18 |
| 般若 T293 | 亦現彼佛過去所行檀那波羅蜜，隨順積集一切施行，受者、財物、本事、影像相應行海 | T10n0293 0665b13 |
異文所繫：所現之本事，80 但云「過去」而不明其屬誰，40 加「彼佛」二字，明所現者是所現諸佛之過去所行（來集者為受彼佛教之菩薩眾，非佛親來）；60 則作「過去所行」而以「皆悉顯現」收句。又 80 之「受布施者」，40 開作「受者、財物、本事、影像相應行海」，60 但作「受施者」。
句十九 聲聞不見與收句（T293 對位）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 般若 T293 | 于時，上首諸大聲聞：大智舍利弗、神通目揵連、摩訶迦葉、離婆多、須菩提、阿㝹樓馱、難陀、劫賓那、迦旃延、富樓那彌多羅尼子等在逝多林皆悉不見如來神力 | T10n0293 0666a14 |
| 實叉 T279 | 何以故？如來境界甚深廣大，難見難知，難測難量，超諸世間，不可思議，無能壞者 | T10n0279 0324a20 |
| 般若 T293 | 何以故？如來境界微細、甚深，祕密、廣大，難見、難知、難量、難測，超過一切世、出世間不可思議無能壞者 | T10n0293 0667c26 |
| 實叉 T279 | 非是一切二乘境界 | T10n0279 0324a22 |
| 般若 T293 | 如是等事一切二乘悉不能見 | T10n0293 0668a03 |
異文所繫：不見之人，三本同列上首十大聲聞，唯 40 於舍利弗上加「大智」、於目揵連上加「神通」二歎；又作「富樓那彌多羅尼子」具名，60 同之，80 但作「富樓那」。結歎之句，40 於 80「甚深廣大」外加「微細」「祕密」二德，又於「超諸世間」開作「超過一切世、出世間」。收句，80 作「非其器故」，40 作「以非菩薩廣大器故」〔T10n0293 0668a03〕，明所非之器即菩薩之器。
五、宗義之經據〔眼〕
(一) 以現相為答·不以言說為答——本節之三昧現相分，經文自身唯敘世尊入定與定中所現，無一句佛之言說。澄觀繫其所以云：
「佛自入者，表證法界唯佛窮故。不言答者，表證離言故，又令目擊而自證故。」〔T35n1735 0911a22〕
又自設問答，明現相如何酬前三十句之問：「云何目擊？此淨土分具答三十句問，且從相顯。」〔0911c24〕並逐句配之，如「所現境界答境界問」〔0911c26〕「正入三昧答三昧問」〔0911c29〕。故凡言本會以現相代言答者，皆繫澄觀之釋。
(二) 大悲為入定之因·四悲各具二義——經文「大悲為身，大悲為門，大悲為首，以大悲法而為方便」〔T10n0279 0320a10〕四句，澄觀科為入定之因：
「就入因中，有四種悲，以為入定益物之本。」〔T35n1735 0911a26〕
各具二義，末結云「又此四悲，亦是從佛向機之漸次矣。」〔0911b09〕
(三) 五百之數與百四十一之名皆表位——五百表五位各具十度相融〔T35n1735 0909b21〕；一百四十一名分十四位，前四十一人通表住等四位（十幢表向·九威力表行·十藏表地·十二眼表解），後十位百人別表十地十度（十冠表初地檀·十髻表二地戒·十光表三地忍·十幢表四地精進·十音表五地禪·十上表六地般若·十勝表七地方便·十一自在王表八地願·十音表九地力·九覺表十地智）〔0909c01〕〔0909c05〕〔0909c17〕。此配位之判出於澄觀，非經之自標。
(四) 遠集之表·唯初會與此會遠集——澄觀繫十方遠來之所表云：
「一來處遠近。然皆遠集者，表證入甚深故。唯初會及此皆遠集者，初為所信、此為證入，證入於初，一合相故，中間隨位深淺不同，義似金剛矣。」〔T35n1735 0912b06〕
(五) 三嚴表三緣起——重閣嚴·園林嚴·虛空嚴之次第，澄觀繫云：
「今初，有三，一嚴重閣、二嚴園林、三嚴虛空。從略之廣說有此三，表三緣起，謂嚴閣顯自體緣起嚴，林表有為緣起，嚴空表無為緣起。」〔T35n1735 0912a09〕
(六) 一會遍一切處——結通法界一節之「見如來身住逝多林」，澄觀特揀其非遙見：
「言見如來身住逝多林者，住彼彼十方界中之林，此明一會遍一切處，如〈光明覺品〉，非是彼界遙見此佛。」〔T35n1735 0912a27〕
(七) 聲聞不見之義非貶劣——澄觀於問答中自明其所以，並判本經與《法華》化儀之異：
「答：為顯不共故。」〔T35n1735 0915b08〕
「此經頓教之始，為顯深勝，留使不聞，令諸後學修見聞種。」〔T35n1735 0915b14〕
末以聾盲於顯勝有力作結：
「是知聾盲於勝有力，能顯勝故。勝劣相望、力用交徹，成大緣起，方是深玄。」〔T35n1735 0915b27〕
(八) 聲聞之德含本迹二門——序分歎聲聞十句，澄觀開二門釋，並引《如來不思議境界經》為本門之證：「明皆是權故。」〔T35n1735 0910a17〕故序分之歎與舉失顯得之不見，於澄觀之科非相違。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
- 品總釋三門——來意〔0907c16〕·釋名三（分名·會名·品名）〔0907c19〕〔0907c21〕〔0907c25〕·宗趣三門（約義·約類·約位）〔0908a13〕〔0908c05〕〔0909a03〕。
- 法界之義——引梁論五義（性·因·藏·真實·甚深）〔0907c27〕，復加持·族·分齊三義〔0908a06〕；所入五門十義皆以六相融之〔0908b29〕；能入五門（淨信·正解·修行·證得·圓滿）〔0908b29〕。
- 一品大分為二·本會長科十分〔0909a14〕〔0909a18〕。
- 序分三世間圓滿〔0909a23〕；眾集列名十四位百四十一人〔0909b27〕；配位十幢表向等〔0909c01〕；後十位百人表十地十度〔0909c05〕；歎德十一句〔0909c20〕；聲聞十句二門釋〔0910a01〕；世主十句〔0910a25〕。
- 請分——所念六十一句，三十句所請法·三十一句請儀〔0910b09〕；「其三十請法，多同初會四十句法，以初會為總，此說將終，會同本故。」〔0910b10〕；能念者之二義〔0910b04〕，並引意法師之語「理處不隔，故得同疑。未積大心，故不廁其次。」〔0910b06〕
- 三昧現相分——不言答之所以〔0911a22〕；四悲入因〔0911a26〕；嚬申之名義與新舊二譯〔0911b12〕〔0911b14〕〔0911b20〕；十義合師子〔0911c01〕；十一事而嚬申〔0911c10〕；三嚴表三緣起〔0912a09〕；出因十句「文有十句：一慈善根力、二無漏智力，以上二力而加眾故；三福威德力；餘皆自在神通力。」〔0912a22〕；結通一會遍一切處〔0912a27〕。
- 集新眾分——十方十段段各有十〔0912b05〕；逐義配釋「六廣興雲供，表因嚴果故」〔0912b15〕「八化座本方」〔0912b16〕「十眷屬同坐，表主伴同證故」〔0912b19〕；各方供具之表法「二南方中，供具皆云持者」〔0912b24〕「三西方，皆言須彌山雲者」〔0912b25〕「四北方，皆言衣者」〔0912b26〕「五東北方，云樓閣者」〔0912b27〕「六東南方，云圓滿光者」〔0912b28〕「七西南方，云焰者」〔0912b29〕；後三方兼別答前問〔0912c03〕。通歎「就別讚中三十四句」〔0913a07〕。
- 舉失顯得分——「亦名舉劣顯勝，明不共故」〔0913a28〕；十大聲聞名釋逐條〔0913b01〕以下；不見所由「其猶日月麗天盲者不覩」〔0913c02〕；十八句之科〔0913c10〕；十喻總判與二解〔0914a29〕〔0914b07〕；逐喻標名〔0914b18〕以下；末以問答結〔0915b08〕〔0915b14〕〔0915b27〕。
法藏《探玄記》T35n1733（六十華嚴疏）
- 四門同前——初釋名有三（分名·會名·品名）〔0440b06〕。
- 分名——「謂廣依勝友，深證法界，故名依人入證成德分矣。」〔0440b07〕
- 會名——「二會名，約處名祇洹重閣會，謂表此法濟物攝生，故在給園；又顯悲依本智重出之相，故在重閣。」〔0440b08〕
- 品名——「三品名者，入是能入，謂悟解證得故也。法界是所入。」〔0440b10〕；法三義（持自性·軌則·對意）〔0440b11〕，界三義（因·性·分齊）〔0440b13〕，並引《攝論》《中邊論》為證〔0440b13〕〔0440b14〕。
- 來意——「二來意者，初明分來，謂前顯託法進修，今辨依人入證，義次第故，是故來也。」〔0440b20〕
- 宗趣三門（約義·約類·約位）〔0440b22〕；所入五門十義之目與澄觀大同〔0440b25〕以下，其引〈性起品〉〈舍那品〉為證則澄觀所無〔0441a07〕〔0441a09〕。
智儼《搜玄記》T35n1732
- 判會之數——「此是第八會，在祇桓重閣說。所以在祇桓，攝化始故。所以在重閣，表悲心在正智上重生故。」〔0087c07〕
- 辨名——「一辨名者，何義故名入法界」〔0087c09〕；法三種（意所知法·自性·軌則）、界為一切法通性亦因亦分齊、入者得此法門〔0087c10〕。
- 來意——「二來意者，何故來？上雖得行解法，若不依知識加持無由進會，故來也。」〔0087c13〕
- 入法界之分齊與闊狹——「一始從初發心，終即不定」〔0087c23〕；「二闊狹者，唯在大乘心，小菩薩聲聞凡夫不說入法界。」〔0087c28〕
- 釋文二分——「初發起序」與正宗〔0088a05〕；並繫本會之教體不在音聲：「已前諸會並先放光，令餘方知顯說法淺深、集眾增微，復以音聲為正說。此會不然，但如來放光顯現三世間令大眾入，即為正說也」〔0088a06〕
李通玄《新華嚴經論》T36n1739（表法異軌）
- 六門分別〔0943b21〕。
- 釋品名目——「明信樂者從迷創達，名之為入。身心境界性自無依，名之為法。一多通徹，真假是非障亡，名之為界。」〔0943b24〕；復迭出數義，末云「此約智境普名，勿依肉眼情識所見。」〔0943c07〕
- 釋品來意——「此品是一切諸佛成道之己智、之常果，無始無終。亦是前之五位進修以此為體，至此慣習滿故，任智施為，還源本法。」〔0943c11〕
- 釋如來所居之處——自設問答，明何以本會不云不離菩提場普光明殿而逕云逝多林：「此法界會直言在室羅筏國逝多林，明前約位昇進已終，此會明自己成佛果滿度眾生之行，故在人間國邑園林。」〔0943c25〕；又云「以此直言逝多林，如眾流入海諸河名亡，但以法界為名」〔0944a02〕。
- 地名之釋——「在室羅筏國者，舊云舍衛國。云室羅筏國者，此云好道，亦云聞物」〔0944a04〕；「逝者往也、度也、速也。」〔0944a08〕；「以法界清涼，蔭眾生煩惱熱令清涼故，故曰逝多林。」〔0944a13〕
誌錄不判
- 會之次第：澄觀以本會為本經第九會，會名作「逝多林園重閣會」〔T35n1735 0907c21〕；法藏會名作「祇洹重閣會」〔T35n1733 0440b08〕；智儼判為「第八會，在祇桓重閣說」〔T35n1732 0087c07〕。
- 重閣之表法：澄觀云「重閣之義，以顯二智互嚴」〔T35n1735 0907c23〕，法藏云「顯悲依本智重出之相，故在重閣」〔T35n1733 0440b09〕，智儼云「表悲心在正智上重生故」〔T35n1732 0087c08〕。
- 品名之釋：澄觀以「入通能所」立說〔T35n1735 0907c25〕；法藏分法三義界三義〔T35n1733 0440b11〕；智儼立法三種而云「此中通三也」〔T35n1732 0087c11〕；李通玄逕以迷悟之相釋入法界三字〔T36n1739 0943b24〕。
- 說處之釋：澄觀據《西域記》釋室羅筏為「聞者」〔T35n1735 0909b05〕；李通玄釋為「好道，亦云聞物」〔T36n1739 0944a05〕。逝多林之名，澄觀取太子之名「華言戰勝」〔T35n1735 0909b10〕，李通玄取「往也、度也、速也」之義〔T36n1739 0944a08〕。
- 三昧名之譯：80 作「師子頻申」〔T10n0279 0320a12〕，60 作「師子奮迅」〔T09n0278 0677a13〕；澄觀引古音「毘實廩多」〔T35n1735 0911b13〕而云二名俱是此言〔0911b20〕。
- 本會之教體：智儼云本會不以音聲為正說，唯放光顯現三世間即為正說〔T35n1732 0088a06〕；澄觀則以三昧現相具答三十句問〔T35n1735 0911c24〕。
- 十喻之配：澄觀誌古德舊配「自古諸德皆將配前所迷佛果十句，唯第九二天一喻，喻上第二如來嚴好，餘皆如次」〔T35n1735 0914a29〕，復自出二解〔0914b02〕。
- 遍處定之數：底本作十二〔T10n0279 0324a01〕，60 作七〔T09n0278 0680b23〕，澄觀所校諸論作十〔T35n1735 0915a03〕。
- 名相異形：經作「離婆多」〔T10n0279 0322c17〕，疏作「離波多」〔T35n1735 0913b08〕；經作「犲狼」〔T10n0279 0323b10〕，疏作「豺狼」〔T35n1735 0914b27〕。
以上諸異，皆古德成說與譯本成文，並錄不判。
七、互讀·承衍
- 品內互讀——本節為本會十分之前五分；其所現之三昧，下五分（偈頌讚德·普賢開發·毫光示益·文殊述德·無涯大用）猶為所依。澄觀於本節末預開末會之科，云一品大分為二，本會明果法界·末會明因法界〔T35n1735 0909a14〕；故本節之『聲聞不見』與末會善財之『歷位親見』，於澄觀之科為一果一因之對。
- 與初會之互讀——請分三十句請法，澄觀繫其與初會四十句法之關係云「其三十請法，多同初會四十句法，以初會為總，此說將終，會同本故。」〔T35n1735 0910b10〕；結通法界一節，澄觀復以〈光明覺品〉為比〔0912a27〕。
- 與〈離世間品〉之互讀——澄觀釋師子之喻時云「又〈離世間品〉顯菩薩師子王，白淨法為身等，合首足等，與《涅槃》復異。」〔T35n1735 0911b26〕；又於所不見菩薩諸句下指「及上〈離世間品〉十十所明」〔0913b25〕。
- 澄觀所引之經論——《佛地論》釋薄伽梵六義〔T35n1735 0909a26〕·《西域記》釋城名〔0909b05〕·《法華》「我等同入法性」〔0910a06〕·《如來不思議境界經》證聲聞是權〔0910a14〕·《涅槃》二十五「嚬申欠呿」〔0911b17〕與〈師子吼品〉十一事〔0911b24〕·《密嚴》第三〔0912c29〕·《智論》二鬼食人之事〔0913b09〕·《瑜伽》十二遍處二處建立〔0915a08〕·《般若經》聲聞若智若斷〔0915b04〕·《文殊巡行經》五百聲聞聞而不信〔0915b06〕。以上皆循澄觀所引而錄，不另掘諸論。
- 華嚴宗論之牒引——本節（序·請·三昧現相·集新眾·舉失顯得五分）之敘事文，於華嚴宗諸論中未見逐字牒引：掃「師子頻申」「逝多林」「普賢行願」於《華嚴一乘教義分齊章》T45n1866 ·《十玄門》T45n1868 ·《華嚴經旨歸》T45n1871 ·《法界玄鏡》T45n1883 四典：《法界玄鏡》「普賢行願」一見〔T45n1883 0672b18〕（釋經題因大，非本段）、《旨歸》「祇洹」一見〔T45n1871 0596b22〕（本會得益之援引）、餘二典零命中；《華嚴經內章門等雜孔目章》T45n1870 「祇洹林」一見〔0584a09〕（祇洹未建而經已敘會之問答）、「普賢行願」一處屬泛論教相。皆詞串或同場景之援引，非本節之逐字牒引，據實誌錄，不以他處之文充之。
- 成唯識·攝論·瑜伽·解深密之逐字牒引本段——〔查無〕。掃「師子頻申」「逝多林」於 T31n1585 · T31n1594 · T30n1579 皆零命中。此四論之引入法界品多在末會善知識法門段，非本節之結集敘事段；唯識橋之硬鏈在品二十六〈十地品〉，不在本品。
八、校本定位
- 實叉 T279（底本）：品三十九入法界品品題〔T10n0279 0319a05〕，正文〔0319a06〕起；本節起〔0319a06〕，末句起〔0324a24〕、末字在〔0324a25〕（與次子首句同行）。序分 0319a06–0319c15（眾集總標 0319a06 · 上首 0319a07 · 列名 0319a08–0319b27 · 結數 0319b27 · 歎德十一句 0319b28–0319c07 · 聲聞眾 0319c07–0319c11 · 世主眾 0319c11–0319c15）· 請分 0319c16–0320a09 · 三昧現相分 0320a10–0320c13（入定 0320a10–0320a13 · 重閣嚴 0320a13–0320a22 · 園林嚴 0320a23–0320b09 · 虛空嚴 0320b10–0320b16 · 十不思議 0320b17–0320b27 · 結通十方見 0320b28–0320c13）· 集新眾分 0320c14–0322c15（東 0320c14 · 南 0320c24 · 西 0321a07 · 北 0321a28 · 東北 0321b12 · 東南 0321b23 · 西南 0321c06 · 西北 0321c19 · 下 0322a04 · 上 0322a23 · 通歎 0322b20）· 舉失顯得分 0322c16–0324a25（不見之人與境 0322c16–0323a02 · 十八不修 0323a03–0323a21 · 十無故 0323a22–0323a29 · 聲聞乘徵釋 0323b01–0323b07 · 十喻 0323b08–0324a19 · 結歎 0324a20–0324a25）。次子 r02 起〔0324a25〕。
- 佛馱 T278（晉譯主對校）：入法界品第三十四〔T09n0278 0676a05〕品題；對位段 0676a06–0680c11。眾集 0676a06–0676c18 · 眾念 0676c19–0677a12 · 入定 0677a13 · 園林嚴 0677a24 · 虛空嚴 0677b08 · 十方來集 0677c07 起 · 舉失顯得 0679b28 起（0679c26 為中段結釋） · 十喻 0680a10–0680c08 · 結歎 0680c09–0680c11。次段偈頌起〔0680c12〕。
- 澄觀《疏》T35n1735：本品疏起〔0907c15〕；品總釋 0907c16–0909a12（來意 0907c16 · 釋名 0907c19–0908a13 · 宗趣 0908a13–0909a12）· 正釋文起 0909a12 · 本會十分之科 0909a18 · 序分 0909a22–0910b01 · 請分 0910b01–0911a17 · 三昧現相分 0911a17–0912b01 · 集新眾分 0912b02–0913a27 · 舉失顯得分 0913a27–0915b28。本節疏窗 0907c15→0915c04（卷五十四訖·卷五十五題起）。
- 法藏《探玄記》T35n1733：入法界品第三十四〔0440b05〕起；釋名 0440b06–0440b20 · 來意 0440b20–0440b22 · 宗趣 0440b22 起（本節錄至 0441a10）。
- 智儼《搜玄記》T35n1732：入法界品第三十四〔0087c06〕起；辨名 0087c09 · 來意 0087c13 · 宗體 0087c14 · 釋文 0088a04（本節錄至 0088a10）。
- 李通玄《論》T36n1739：〔0943b20〕–〔0944a20〕段（六門分別·釋品名目·釋品來意·釋如來所居之處）。
- 四十華嚴 T293：本節對位窗〔0661a07〕–〔0668a04〕（卷一·卷二初）。分位錨：眾集 0661a07（菩薩眾 0661a07 · 聲聞眾 0661c18 · 世主眾 0661c23）· 念請 0661c29–0662a28 · 入定現相 0662a29–0663a18 · 十方來集 0663a19–0666a13 · 聲聞不見 0666a14–0666c20（收句在 c20 前半）· 十喻 0666c20–0668a04（同行自首喻起）（收句 0668a03）。0668a05 以下入次單元（本會頌讚）。
- 異讀：本單元 T279 範圍〔0319a06〕–〔0324a24〕內大正校記 11 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0319a26〕一切【大】｜無此字【宋】【元】【明】【宮】 · 〔0319b07〕音【大】｜智【南藏】（明註曰音南藏作智） · 〔0320a12〕頻【大】＊｜顰【明】＊（＊同校並繫〔0322c26〕之頻字） · 〔0320a17〕逈【大】｜迴【明】 · 〔0320b04〕氛【大】｜𣱦【宮】 · 〔0320c24〕跏【大】｜加【宮】 · 〔0321a06〕跏【大】｜加【宋】【元】【宮】 · 〔0322a28〕肢【大】＊｜支【宋】【元】【明】【宮】＊（＊同校並繫〔0322b05〕之肢字） · 〔0322b26〕熟【大】｜就【宋】【元】【明】【宮】 · 〔0323b14〕瞖【大】｜翳【宮】 · 〔0323b20〕采【大】｜婇【明】【宮】。（＊＝大正星號同校，該校並繫本文其餘同字處；T279 XML 於此類未出 corresp 重出位，故只呈星號、不另造錨）
- 異讀補記：CBETA 回改 6 條（不入上列大正校記之數）：〔0319b10〕悲【CB】【麗-CB】｜慈【大】 · 〔0320b05〕衣【CB】【麗-CB】【磧-CB】｜表【大】 · 〔0322a01〕禮【CB】【麗-CB】【磧-CB】｜理【大】 · 〔0322a15〕往【CB】【麗-CB】【磧-CB】｜住【大】 · 〔0323c04〕見【CB】【麗-CB】【磧-CB】｜具【大】 · 〔0324a03〕青【CB】【麗-CB】【磧-CB】｜清【大】。
- 異讀補記：〔0321a06〕跏／加一條，大正原註帶『下同』，其重出範圍底本無錨，存目不另立條。
The last chapter of a great scripture opens with more than eight thousand seven hundred graphs, and it is the opening least like an opening in the whole scripture. The World-Honored One is in the Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary, in the country of Śrāvastī, together in one place with five hundred bodhisattvas, five hundred śrāvakas, and measureless world-lords; a hundred and forty-one names of bodhisattvas are set out, and their virtue is praised in eleven clauses; the assembly raises one thought all at once in their hearts — not a question put aloud, but 「咸作是念」 tr. “all raised this thought” 〔T10n0279 0319c16〕; the World-Honored One does not open his mouth to answer, but enters directly the samādhi of the Lion’s Stretching, answering by manifesting appearances. The pavilion of a sudden grows vast, the Jeta Grove of a sudden grows vast, and in the empty sky there are ten kinds of cloud; ten clauses of 「不思議故」 tr. “because it is inconceivable” set forth the reason for it; ten bodhisattvas of the ten directions come from afar, each with his retinue, conjure up pavilions, conjure up lion seats, and sit down cross-legged. And within that one same grove, the ten great śrāvakas, Śāriputra and the rest, 「皆悉不見」 tr. “none of them saw it” 〔0322c19〕 — eighteen clauses of 「本……故」 tr. “because they formerly … ” , ten clauses of 「無如是……故」 tr. “not having such … ”, and ten clauses explaining their abiding in the śrāvaka vehicle, closed at the end with ten similes. Three things are vital in this portion. First, the answer of this root assembly uniquely takes the manifestation in samādhi in place of speech, and Chengguan fastens it upon 「佛自入者，表證法界唯佛窮故。不言答者，表證離言故，又令目擊而自證故」 tr. “that the Buddha himself enters is to display that only a buddha can exhaust the realization of the Dharma realm; that he does not speak in answering is to display that what is realized is apart from words, and further to make them witness it with their own eyes and realize it for themselves” 〔T35n1735 0911a22〕. Second, the number five hundred and the hundred and forty-one names all have something they display, and Chengguan fastens it upon 「數中欲顯五位同證入故。位各十度，一一相融，成五百故」 tr. “in the number it is wished to display that the five stages realize and enter together; each stage having ten perfections, each fused with each, they make five hundred” 〔0909b21〕, and he outlines the setting out of the names as fourteen positions, the forty-one persons before displaying the four stages of the abodes and the rest, and the ten groups, a hundred persons in all, after displaying severally the ten grounds and the ten perfections 〔0909b27〕〔0909c05〕. Third, the passage on the śrāvakas not seeing is no disparagement of the śrāvakas, and Chengguan explains its intent himself, saying 「此經頓教之始，為顯深勝，留使不聞，令諸後學修見聞種」 tr. “this scripture is the beginning of the sudden teaching; to display the deep and surpassing, it lets them remain without making them hear, so that those who learn hereafter may cultivate the seed of seeing and hearing” 〔0915b14〕. The scripture itself sets forth no such names as ‘the ninth assembly’, ‘the assembly of the Jeta Grove’, ‘the root assembly and the final assembly’, or ‘the outline of ten portions’; all of these are Chengguan’s outline.
I. Doctrinal Outline and Placement
| Outline system | The place of this portion within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter thirty-nine, Entering the Dharma Realm · the first unit of the root assembly, the Prologue, the Request, the Manifestation in Samādhi, the Gathering of the New Assembly, and the Showing of Loss and Gain (the ninth assembly, the Jeta Grove · fascicle sixty 〔T10 0319a06〕–before 〔0324a25〕); the opening clause 「爾時，世尊在室羅筏國逝多林給孤獨園大莊嚴重閣」 tr. “At that time the World-Honored One was in the storeyed pavilion of Great Adornment in the Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary, in the country of Śrāvastī” 〔T10n0279 0319a06〕, the closing clause 「非是一切二乘境界」 tr. “they are not the states of any of the two vehicles” 〔0324a22〕 and what follows down to 「非其器故」 tr. “because it is not what their capacity can bear” |
| Chengguan, Huayan jing shu | The general explanation of the chapter begins with four gates 〔T35n1735 0907c15〕; the one chapter is broadly divided into two — the root assembly and the final assembly 〔0909a12〕; within the root assembly the long outline makes ten portions, of which this section is the first five (the prologue · the request · the manifestation in samādhi · the gathering of the new assembly from afar · the showing of loss and gain) 〔0909a18〕; the outline ends just before the portion of the repeated verses praising the virtue |
| Fazang, Tanxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | The Chapter on Entering the Dharma Realm, the thirty-fourth, explained by four gates — the explanation of the name · the reason for its coming · the purport · the explanation of the text 〔T35n1733 0440b06〕; the name of the assembly is given as 「祇洹重閣會」 tr. “the assembly of the Jetavana storeyed pavilion” 〔0440b08〕 |
| Zhiyan, Souxuan ji | The Chapter on Entering the Dharma Realm, the thirty-fourth, by four gates — distinguishing the name · the reason for its coming · the guiding tenet and substance · the explanation of the text 〔T35n1732 0087c09〕; he judges this to be the eighth assembly, 「在祇桓重閣說」 tr. “expounded in the Jetavana storeyed pavilion” 〔0087c07〕 |
| Li Tongxuan, Xin Huayan jing lun | Distinguished by six gates — explaining the chapter’s name · explaining the reason for the chapter’s coming · explaining the place where the Tathāgata dwells · explaining the host who expounds the Dharma · explaining the intent of the assembly gathered · explaining the sense following the text 〔T36n1739 0943b21〕 |
| The parallel translation, the sixty-fascicle Avataṃsaka T278 | The Chapter on Entering the Dharma Realm, the thirty-fourth, part one · the same passage 〔T09n0278 0676a06–0680c11〕 |
| The forty-fascicle Avataṃsaka T293 | Prajñā’s forty-fascicle translation, the Chapter on Entering the Inconceivable State of Liberation, the Practices and Vows of Samantabhadra, translates the root assembly at its very opening, the same passage as this section 〔T10n0293 0661a07〕–〔0668a04〕; by portion: the gathering of the assembly 〔0661a07〕 (the assembly of śrāvakas 〔0661c18〕 · the assembly of world-lords 〔0661c23〕) · the assembly’s silent request 〔0661c29〕 · entering samādhi and the manifesting of the signs 〔0662a29〕 · the coming together from the ten directions 〔0663a19〕 · the śrāvakas not seeing 〔0666a14〕 · the ten comparisons 〔0666c20〕 onward · the closing clause 〔0668a03〕. The opening clause 「如是我聞：一時，佛在室羅筏城逝多林給孤獨園大莊嚴重閣，與菩薩摩訶薩五千人俱」 tr. “Thus have I heard: at one time the Buddha was in the storeyed pavilion of Great Adornment in the Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary, in the city of Śrāvastī, together with five thousand bodhisattva-mahāsattvas” 〔T10n0293 0661a07〕; the closing clause 「如是等事一切二乘悉不能見」 tr. “such things as these the whole of the two vehicles cannot see” 〔0668a03〕, on down to 「以非菩薩廣大器故」 tr. “because they are not the vast vessel that is a bodhisattva” |
| Vasubandhu, Shidi jing lun T26n1522 | 〔查無〕. That treatise explains only the Chapter on the Ten Grounds, and has no counterpart in this chapter |
The general explanation of the chapter (Chengguan) — the three gates of the reason for its coming, the explanation of the name, and the purport, verbatim as follows.
The reason for its coming:
「初來意者，先辨分來。夫行因證立，證藉行深，前分託法行成故；此依人入證，亦為遠答解脫海故。會品於意，不異分來，無別會品故。」 tr. “First, the reason for its coming: first distinguish the coming of the portion. Now practice, as cause, is established by realization, and realization takes its depth from practice; the portion before it accomplished practice by entrusting to the Dharma, while this one enters realization in dependence upon persons, and it is also a distant answer to the ocean of liberation. As for assembly and chapter in respect of intent, they do not differ from the coming of the portion, for there is no separate assembly or chapter.” 〔T35n1735 0907c16〕
The explanation of the name is threefold — the name of the portion, of the assembly, and of the chapter:
「謂依佛菩薩諸勝善友，深證法界故，名依人入證。證法在己，謂之成德。」 tr. “That is, in dependence upon the Buddha, the bodhisattvas, and all the surpassing good companions, one realizes the Dharma realm deeply, and it is therefore named entering realization in dependence upon persons. The Dharma realized being upon oneself, this is called accomplishing virtue.” 〔T35n1735 0907c19〕
「二會名，約處名逝多林園重閣會。林名戰勝，以表依人。園名給孤，用表悲厚。重閣之義，以顯二智互嚴；悲智並為能證，亦為重義。」 tr. “Second, the name of the assembly: in terms of place it is named the assembly of the storeyed pavilion of the Jeta Grove garden. The grove’s name is Victor, so as to display dependence upon persons. The garden’s name is Benefactor of the Orphaned, used to display the depth of compassion. The sense of the storeyed pavilion is to show the two wisdoms adorning each other; compassion and wisdom being together what is able to realize is also the sense of ‘storeyed’.” 〔T35n1735 0907c21〕
「入通能所，謂悟解證得之名，法界是所入之法，謂理事等別。」 tr. “‘Entering’ runs through both what enters and what is entered, being a name for awakening, understanding, realizing, and gaining; the Dharma realm is the Dharma that is entered, that is, the distinctions of principle and event and the rest.” 〔T35n1735 0907c25〕
As for the sense of the Dharma realm, Chengguan first cites the five senses of the Liang lun, and then adds of himself the three senses of holding, of clan, and of allotment:
「然法含持軌，界有多義。」 tr. “Now ‘Dharma’ holds within it holding and rule, and ‘realm’ has many senses.” 〔T35n1735 0907c27〕
「上之五義皆理法界，復有持義、族義及分齊義。」 tr. “The five senses above are all the Dharma realm as principle; there are further the sense of holding, the sense of clan, and the sense of allotment.” 〔T35n1735 0908a06〕
「心境合目名入法界，始則相違，終則持業，入即法界故。」 tr. “Mind and object taken together in one heading is named entering the Dharma realm: at the outset the compound is of the differing kind, at the end of the same-substance kind, for entering is the Dharma realm itself.” 〔T35n1735 0908a12〕
The three gates of the purport (in terms of sense, in terms of class, in terms of stage):
「三明宗趣者，分會品同，既入法界為目，即以為宗。」 tr. “Third, making clear the purport: portion, assembly, and chapter are the same, and since entering the Dharma realm is taken as the heading, that very thing is taken as the guiding tenet.” 〔T35n1735 0908a13〕
「先明所入，總唯一真無礙法界，語其性相不出事理。」 tr. “First make clear what is entered: in general it is only the one true unobstructed Dharma realm, and speaking of its nature and marks they do not fall outside event and principle.” 〔T35n1735 0908a16〕 — what is entered opens into five gates and ten senses (conditioned · unconditioned · both · neither · unobstructed, each of the five having two gates), concluding at the end with 「皆應以六相融之」 tr. “all should be fused by the six marks” 〔0908b29〕.
「二明能入，亦有五門：一淨信、二正解、三修行、四證得、五圓滿。」 tr. “Second, making clear what enters, there are also five gates: first pure faith, second right understanding, third cultivation, fourth realizing and gaining, fifth fulfilment.” 〔T35n1735 0908b29〕
「第二法界類別，亦有五門。」 tr. “Second, the classes of the Dharma realm, which also have five gates.” 〔T35n1735 0908c05〕 — the first of the five layers of what is entered is 「一法法界、二人法界、三俱融、四俱泯、五無障礙」 tr. “first the Dharma realm of dharmas, second the Dharma realm of persons, third both fused, fourth both effaced, fifth without obstruction”, and the Dharma realm of dharmas opens again into ten 〔0908c09〕, concluding with 「此十法界同一緣起，無礙鎔融一具一切」 tr. “these ten Dharma realms are one and the same conditioned arising, unobstructed and molten in fusion, one being furnished with all” 〔0908c15〕.
「第三約位明入法界者，準下文中，所入法界大位有二，即因與果。」 tr. “Third, making clear the entering of the Dharma realm in terms of stage: following the text below, the great stages of the Dharma realm entered are two, namely cause and fruit.” 〔T35n1735 0909a03〕, and he fastens the appearances manifested in this section upon the fruit stage: 「即如來師子嚬申三昧所現法界自在是也。」 tr. “that is, the self-mastery of the Dharma realm manifested in the Tathāgata’s samādhi of the Lion’s Stretching.” 〔0909a05〕
The one chapter broadly divided into two · the long outline of ten portions in the root assembly (Chengguan) —
「亦前明果法界、後明因法界。又前頓入法界，後明漸入法界。」 tr. “Also, the former makes clear the fruit Dharma realm and the latter the cause Dharma realm. Again, the former is entering the Dharma realm all at once, and the latter makes clear entering the Dharma realm by degrees.” 〔T35n1735 0909a14〕
「就本會中，長科十分：一序分、二請分、三三昧現相分、四遠集新眾分、五舉失顯得分、六偈頌讚德分、七普賢開發分、八毫光示益分、九文殊述德分、十無涯大用分。」 tr. “Within the root assembly, the long outline makes ten portions: first the portion of the prologue; second the portion of the request; third the portion of the manifestation in samādhi; fourth the portion of the gathering of the new assembly from afar; fifth the portion of the showing of loss and gain; sixth the portion of the repeated verses praising the virtue; seventh the portion of Samantabhadra’s opening and rousing; eighth the portion of the tuft-light showing the benefit; ninth the portion of Mañjuśrī’s recounting of the virtue; tenth the portion of the boundless great functioning.” 〔T35n1735 0909a18〕
The beginning of the outline of the five portions of this section (Chengguan · portion by portion) —
| Portion | Where Chengguan’s outline begins | The matching place in the base text |
|---|---|---|
| One, the prologue | 「文分為三：初智正覺世間圓」 tr. “The text divides into three: first, the world of right and equal awakening is full” 〔T35n1735 0909a23〕 (the fullness of the three worlds) | 〔T10n0279 0319a06〕 |
| Two, the request | 「眾集本為聞經故」 tr. “an assembly gathers precisely in order to hear the scripture” 〔T35n1735 0910b02〕 | 〔T10n0279 0319c16〕 |
| Three, the manifestation in samādhi | 「酬前念請，示相答故」 tr. “repaying the request in thought before it, answering by showing appearances” 〔T35n1735 0911a18〕 | 〔T10n0279 0320a10〕 |
| Four, the gathering of the new assembly | 「即遠集同證」 tr. “that is, gathering from afar to realize together” 〔T35n1735 0912b02〕 | 〔T10n0279 0320c14〕 |
| Five, the showing of loss and gain | 「亦名舉劣顯勝，明不共故」 tr. “also named the raising of the inferior to show the surpassing, making clear what is not shared in common” 〔T35n1735 0913a28〕 | 〔T10n0279 0322c16〕 |
The outline of the fullness of the three worlds in the prologue (Chengguan) — the world of right and equal awakening (the World-Honored One) · the receptacle world (the country and city · the grove and garden · the storeyed pavilion) · the world of beings (bodhisattvas · śrāvakas · world-lords):
「第三眾生世間，即輔翼圓滿。」 tr. “Third, the world of beings, that is, the fullness of those who assist and support.” 〔T35n1735 0909b18〕
The assembly of bodhisattvas is again threefold — raising the number, setting out the names, praising the virtue. What the raising of the number displays:
「此會菩薩標名乃少、列名乃多者，有所表故，數中欲顯五位同證入故。位各十度，一一相融，成五百故。」 tr. “That the bodhisattvas of this assembly are few in the names raised and many in the names set out is because there is something displayed: in the number it is wished to display that the five stages realize and enter together; each stage having ten perfections, each fused with each, they make five hundred.” 〔T35n1735 0909b20〕
The outline of the setting out of the names (fourteen positions · a hundred and forty-one persons):
「有十四位，位各有十，其間亦有增減，成百四十一人，名各一義皆有深旨。」 tr. “There are fourteen positions, each position having ten, with additions and subtractions among them as well, making a hundred and forty-one persons; each name has its one sense, and all carry a deep purport.” 〔T35n1735 0909b27〕
「今初，十幢，表向，行德高出故。二、有九威力者，表行，能進修故。三、十藏，表地，義如前釋。四有十二眼者，表解，能照法故。所以不次者，欲表圓融之位無前後故。」 tr. “Now the first, the ten banners, display the dedications, because the virtue of practice stands out high. Second, the nine of majestic power display the practices, because they are able to advance in cultivation. Third, the ten treasuries display the grounds, the sense being as explained before. Fourth, the twelve eyes display understanding, because they are able to illumine the Dharma. That they are not in order is because it is wished to display that in the perfectly fused stages there is no before and after.” 〔T35n1735 0909c01〕
「後十位中，如次別表行布十地十度。」 tr. “Among the ten positions that follow, they display severally, in order, the ten grounds and the ten perfections as ranged out.” 〔T35n1735 0909c05〕
「一、十冠者，初地冠於諸地之首，檀冠眾行之先故。」 tr. “First, as for the ten crowns: the first ground crowns the head of all the grounds, and giving crowns the front of all practices.” 〔T35n1735 0909c06〕
The outline of the eleven clauses praising the virtue:
「歎德，有十一句。初句為總」 tr. “The praising of the virtue has eleven clauses. The first clause is the general one” 〔T35n1735 0909c20〕, 「餘十句別，於中前六明智用普周、後四明智用離障」 tr. “the other ten clauses are particular, among which the first six make clear that the functioning of wisdom reaches everywhere and the last four make clear that the functioning of wisdom is apart from obstruction” 〔0909c22〕.
The two-gated explanation of the ten clauses on the assembly of śrāvakas (taking the trace in terms of the lesser · taking the root in terms of bodhisattvas):
「然此聲聞皆是菩薩，欲顯深法託為聲聞，故所歎德言含本迹。」 tr. “Now these śrāvakas are all bodhisattvas, who, wishing to display the deep Dharma, entrusted themselves to being śrāvakas; therefore the virtue praised of them in its wording holds both root and trace.” 〔T35n1735 0910a01〕
The outline of the ten clauses on the assembly of world-lords:
「十中，初一歎福；次四歎悲」 tr. “Among the ten, the first praises merit; the next four praise compassion” 〔T35n1735 0910a25〕
Counted out in fact against the base text (this section, segment by segment · against the source in actual number) — the names set out are a hundred and forty-one (agreeing with Chengguan’s number in 「成百四十一人」 tr. “making a hundred and forty-one persons”); the praising of the virtue is eleven clauses; the thought of the request is sixty-one clauses (ten clauses of “the Tathāgata” · ten clauses of “none able” · ten powers of “only excepting” · eleven clauses of “we pray” · ten clauses showing what was formerly · ten clauses of “and accomplishing right and equal awakening”); the clouds in the empty sky are ten kinds; the clauses of 「不思議故」 tr. “because it is inconceivable” are ten; the general conclusion has fifteen clauses of 「見」 tr. “seeing” (the first clause being 「見如來身住逝多林」 tr. “seeing the Tathāgata’s body abiding in the Jeta Grove”, the other fourteen all reading 「見普雨……雲」 tr. “seeing clouds that universally rain down …”); the gathering of the new assembly is ten segments for the ten directions; the general praise is thirty-four clauses; the states not seen are ten clauses concerning the Tathāgata and thirty clauses concerning the bodhisattvas (one general and twenty-nine particular); the clauses of 「本……故」 tr. “because they formerly …” are eighteen; the clauses of 「無如是……故」 tr. “not having such …” are ten; the similes are ten (eight of them beginning with 「譬如」 tr. “it is as when”, the other two reading 「如恒河岸」 tr. “like the bank of the Ganges” and 「如人生已」 tr. “as when a man has been born”); the concluding praise is ten clauses.
II. Terminology
| Chinese | Sanskrit as transmitted by the ancient worthies (romanized · an aid to pronunciation) | Where attested | Essential sense |
|---|---|---|---|
| Entering the Dharma realm | — (transliteration wanting) | The chapter’s name · the heading of this chapter | Chengguan glosses this thus: 「入通能所，謂悟解證得之名，法界是所入之法，謂理事等別」 tr. “‘entering’ runs through both what enters and what is entered, being a name for awakening, understanding, realizing, and gaining; the Dharma realm is the Dharma that is entered, that is, the distinctions of principle and event and the rest” 〔T35n1735 0907c25〕; Fazang explains it thus: 「三品名者，入是能入，謂悟解證得故也。法界是所入。」 tr. “Third, the chapter’s name: entering is what enters, that is, awakening, understanding, realizing, and gaining. The Dharma realm is what is entered.” 〔T35n1733 0440b10〕; Li Tongxuan explains it thus: 「明信樂者從迷創達，名之為入。身心境界性自無依，名之為法。一多通徹，真假是非障亡，名之為界。」 tr. “That one who believes and delights reaches through from delusion at the first is called entering. That body, mind, and states have of their own nature nothing to rest upon is called Dharma. That the one and the many run through each other and the obstruction of true and false, right and wrong, is gone is called realm.” 〔T36n1739 0943b24〕 |
| World-Honored One | bhagavat, transliterated as Bhagavat (the transliteration is itself what was transmitted of old) | The opening clause of this passage, 「爾時，世尊在室羅筏國逝多林給孤獨園大莊嚴重閣」 tr. “At that time the World-Honored One was in the storeyed pavilion of Great Adornment in the Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary, in the country of Śrāvastī” 〔T10n0279 0319a06〕 | Chengguan explains it thus: 「言世尊者，梵云薄伽梵」 tr. “as for the words ‘World-Honored One’, in Sanskrit it is Bhagavat” 〔T35n1735 0909a25〕, holding within it six senses — sovereignty · blazing abundance · fine dignity · renown · auspiciousness · honour — and concluding: 「今舉後該初，亦是標人取法」 tr. “now the latter is raised so as to take in the first, and this is also marking the person and taking the Dharma” 〔0909b03〕 |
| Śrāvastī | — (the transliteration is itself what was transmitted of old) | The opening clause of this passage 〔T10n0279 0319a06〕 | Chengguan cites the Xiyu ji and explains the city’s name thus: 「此云聞者」 tr. “this means ‘one who hears’” 〔T35n1735 0909b05〕, and says: 「亦云聞物，以此城多出聰敏博達名聞人物故，即中印度境。」 tr. “it is also said ‘that which is heard’, because this city produced many persons of quick intelligence, broad learning, and renown; it is within the borders of central India.” 〔0909b08〕; Li Tongxuan says: 「在室羅筏國者，舊云舍衛國。云室羅筏國者，此云好道，亦云聞物」 tr. “as for ‘in the country of Śrāvastī’, of old it was called the country of Śrāvasta. To say the country of Śrāvastī — this means ‘good in the Way’, and also ‘that which is heard’” 〔T36n1739 0944a04〕. The sixty-fascicle text renders it 「舍衛城」 tr. “the city of Śrāvastī” 〔T09n0278 0676a06〕 |
| The Jeta Grove | — (the transliteration is itself what was transmitted of old) | The opening clause of this passage 〔T10n0279 0319a06〕 | Chengguan explains it thus: 「逝多者梵音，華言戰勝，即太子之名。」 tr. “‘Jeta’ is the Sanskrit sound; in Chinese it is Victor, that is, the name of the prince.” 〔T35n1735 0909b10〕; Li Tongxuan explains its sense separately: 「逝者往也、度也、速也。」 tr. “‘Jeta’ is going, is crossing, is swiftness.” 〔T36n1739 0944a08〕. The sixty-fascicle text renders it 「祇樹」 tr. “the Jeta trees” and 「祇洹林」 tr. “the Jetavana grove” 〔T09n0278 0676a06〕〔0677a24〕 |
| Benefactor of the Orphaned and Solitary | sudatta, transliterated as Sudatta (the transliteration is itself what was transmitted of old) | The opening clause of this passage 〔T10n0279 0319a06〕 | Chengguan explains it thus: 「給孤獨者，梵云須達多，正言賑濟無依，義云給孤獨也，即長者之稱。」 tr. “as for the Benefactor of the Orphaned and Solitary, in Sanskrit it is Sudatta, properly rendered ‘relieving those without support’, and in sense rendered ‘benefactor of the orphaned and solitary’; it is the designation of the elder.” 〔T35n1735 0909b11〕 |
| The storeyed pavilion of Great Adornment | — (transliteration wanting) | The opening clause of this passage 〔T10n0279 0319a06〕 | Chengguan explains it thus: 「三明重閣，即說法之所，表所證法界。體無不周曰大，德無不備曰嚴，依體起用為重閣。」 tr. “Third, making clear the storeyed pavilion, that is, the place of expounding the Dharma, displaying the Dharma realm realized. That its substance reaches everywhere is called great; that its virtue is furnished with everything is called adornment; that function is raised upon substance makes the storeyed pavilion.” 〔T35n1735 0909b15〕 |
| Bodhisattva-mahāsattva | bodhisattva-mahāsattva, transliterated as bodhisattva-mahāsattva (the transliteration is itself what was transmitted of old) | This passage, 「與菩薩摩訶薩五百人俱」 tr. “together with five hundred bodhisattva-mahāsattvas” 〔T10n0279 0319a07〕 | A great being; the subject of the gathering of the assembly in this passage |
| The practices and vows of Samantabhadra | — (transliteration wanting) | The general clause praising the virtue, 「此諸菩薩皆悉成就普賢行願」 tr. “these bodhisattvas had all of them accomplished the practices and vows of Samantabhadra” 〔T10n0279 0319b28〕 | Chengguan takes this clause as the general one of the eleven clauses praising the virtue, saying: 「初句為總，上名以隨宜別顯，各以一德立名；今德以據實內通，故言皆悉成就普賢行願」 tr. “the first clause is the general one; the names above displayed severally as fitting, each taking one virtue by which to be named, while the virtue here is taken as in truth inwardly interpenetrating, and therefore it says that all of them had accomplished the practices and vows of Samantabhadra” 〔T35n1735 0909c20〕 |
| The samādhi of the Lion’s Stretching | — (transliteration wanting; the ancient sound cited by Chengguan is 「毘實廩多」 tr. “vijṛmbhita” 〔T35n1735 0911b13〕) | This passage, 「充遍虛空，入師子頻申三昧」 tr. “filling and pervading empty space, he entered the samādhi of the Lion’s Stretching” 〔T10n0279 0320a11〕 | Chengguan says: 「言嚬申者，有人云：梵音訛略，具正應云毘實廩多，此翻為自在無畏，如師子王群獸之中自在無畏故。」 tr. “as for the words ‘stretching’, someone says: the Sanskrit sound has been corrupted and abridged, and fully and properly it should be vijṛmbhita, which is translated as sovereign and without fear, because it is like the lion king among the herd of beasts, sovereign and without fear.” 〔T35n1735 0911b12〕, and reconciles the new and old translations, saying: 「嚬申奮迅，俱是展舒四體通暢之狀。」 tr. “stretching and rousing are alike the manner of spreading out the four limbs, open and unhindered.” 〔0911b20〕. The sixty-fascicle text renders it 「師子奮迅三昧」 tr. “the samādhi of the Lion’s Rousing” 〔T09n0278 0677a13〕 |
| Samādhi | samādhi, transliterated as samādhi (the transliteration is itself what was transmitted of old) | This passage 〔T10n0279 0320a12〕 | Concentration; the answer of this section is precisely the appearances manifested in this concentration taken as the answer |
| Dust-motes of buddha-lands | — (transliteration wanting) | This passage, 「東方過不可說佛剎微塵數世界海外有世界」 tr. “to the east, beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands, there is a world” 〔T10n0279 0320c14〕 | A comparison for an exceedingly great number; Chengguan fastens what the gathering from afar displays: 「然皆遠集者，表證入甚深故」 tr. “that all of them gather from afar displays that the realizing and entering is deeply profound” 〔T35n1735 0912b06〕 |
| Asaṃkhyeya | asaṃkhyeya, transliterated as asaṃkhyeya (the transliteration is itself what was transmitted of old) | The manifestation in samādhi, 「阿僧祇寶以為垣牆」 tr. “with jewels beyond number for its walls” 〔T10n0279 0320a26〕 | A number beyond number |
| Puṇḍarīka flower | puṇḍarīka, transliterated as puṇḍarīka (the transliteration is itself what was transmitted of old) | The manifestation in samādhi, 「不思議寶芬陀利華，菡萏芬敷」 tr. “inconceivable jewelled puṇḍarīka flowers, their buds opened wide” 〔T10n0279 0320a29〕 | The white lotus |
| Sarvajñā | — (the transliteration is itself what was transmitted of old) | The joining text of simile one, 「不曾種植薩婆若地諸善根故」 tr. “because they had not planted the roots of goodness of the ground of sarvajñā” 〔T10n0279 0323b14〕 | All-knowing wisdom; elsewhere in the scripture it is mostly rendered 「一切智」 tr. “all-knowing wisdom” |
| The mind of anuttara-samyak-saṃbodhi | anuttara-samyak-saṃbodhi, transliterated as anuttara-samyak-saṃbodhi (the transliteration is itself what was transmitted of old) | The eighteen clauses of not cultivating, 「本不於生死流轉之中發阿耨多羅三藐三菩提心故」 tr. “because they formerly did not, in the midst of turning in birth and death, raise the mind of anuttara-samyak-saṃbodhi” 〔T10n0279 0323a06〕 | The mind of unsurpassed right and equal awakening |
| The concentration of the universal bases | — (transliteration wanting) | Simile seven, 「譬如比丘在大眾中入遍處定」 tr. “it is as when a monk in the midst of a great assembly enters the concentration of the universal bases” 〔T10n0279 0324a01〕 | Contemplating universally throughout every base without any gap; Chengguan explains the name and collates the numbers of the treatises: 「然《瑜伽》、《智度》、《俱舍》等論皆說有十，今有十二，前八同彼」 tr. “now the Yujia, the Zhidu, the Jushe, and the other treatises all say there are ten; here there are twelve, the first eight being the same as theirs” 〔T35n1735 0915a03〕 |
| The samādhi of cessation | — (transliteration wanting) | Simile ten, 「譬如比丘得心自在，入滅盡定」 tr. “it is as when a monk gains mastery of mind and enters the samādhi of cessation” 〔T10n0279 0324a16〕 | The concentration in which the working of the six faculties is entirely stopped; Chengguan takes this simile alone as one set up in terms of the inferior dharma: 「後一就劣法為喻，入滅盡定，喻二乘故」 tr. “the last one sets up the simile in terms of the inferior dharma, entering the samādhi of cessation, because it is a simile for the two vehicles” 〔T35n1735 0914b08〕 |
| Born Together · of the Same Name (the two gods) | — (transliteration wanting) | Simile nine, 「一曰：同生，二曰：同名」 tr. “one called Born Together, the other called of the Same Name” 〔T10n0279 0324a13〕 | The two gods who are born along with a man and share his name; 「天常見人，人不見天」 tr. “the gods constantly see the man, while the man does not see the gods” 〔0324a14〕 |
| The two vehicles | — (transliteration wanting) | The concluding praise, 「非是一切二乘境界」 tr. “they are not the states of any of the two vehicles” 〔T10n0279 0324a22〕 | Śrāvakas · pratyekabuddhas; Chengguan explains the state of Samantabhadra’s wisdom thus: 「普賢智境即是舉勝，不共二乘名為揀劣。」 tr. “the state of Samantabhadra’s wisdom is precisely the raising of the surpassing, and that it is not shared in common with the two vehicles is called the setting aside of the inferior.” 〔T35n1735 0913c24〕 |
III. Similes and Rhetoric
(i) The ten similes of the scripture (the showing of loss and gain · simile by simile) — Chengguan judges them in general thus: 「文有十喻，自古諸德皆將配前所迷佛果十句，唯第九二天一喻，喻上第二如來嚴好，餘皆如次。此亦有理。」 tr. “the text has ten similes, and from of old the various worthies all matched them to the ten clauses of the buddha-fruit not understood above, only the ninth, the simile of the two gods, being a simile for the second above, the fine adornment of the Tathāgata, the rest being matched in order. This too has its reason.” 〔T35n1735 0914a29〕 And he sets forth two explanations of his own, and judges the difference between the first nine and the last one: 「而前九約勝境為喻，謂恒河、須彌等喻佛德故。後一就劣法為喻，入滅盡定，喻二乘故。」 tr. “and the first nine set up the simile in terms of the surpassing state, that is, the Ganges, Sumeru, and the rest being similes for the Buddha’s virtue. The last one sets up the simile in terms of the inferior dharma, entering the samādhi of cessation, because it is a simile for the two vehicles.” 〔0914b07〕
| No. | Where the scripture’s simile begins | Base-text anchor | Chengguan’s name for the simile | Commentary anchor |
|---|---|---|---|---|
| One | 「佛子！如恒河岸有百千億無量餓鬼」 tr. “Sons of the Buddha! It is like the hundreds of thousands of koṭis of measureless hungry ghosts on the bank of the Ganges” | 〔T10n0279 0323b08〕 | 「今初鬼對恒河喻」 tr. “now the first, the simile of the ghosts set over against the Ganges” | 〔T35n1735 0914b18〕 |
| Two | 「譬如有人，於大會中昏睡安寢」 tr. “It is as when a man in the midst of a great assembly falls into a heavy sleep” | 〔T10n0279 0323b15〕 | 「第二覺夢相對喻」 tr. “the second, the simile of waking and dreaming set over against each other” | 〔T35n1735 0914c04〕 |
| Three | 「譬如雪山具眾藥草」 tr. “It is as when the Snow Mountain is furnished with a multitude of medicinal herbs” | 〔T10n0279 0323c02〕 | 「第三愚對雪山喻」 tr. “the third, the simile of the foolish set over against the Snow Mountain” | 〔T35n1735 0914c14〕 |
| Four | 「譬如地中有諸寶藏」 tr. “It is as when within the earth there are hoards of treasure” | 〔T10n0279 0323c07〕 | 「第四伏藏難知喻」 tr. “the fourth, the simile of the buried hoard hard to know” | 〔T35n1735 0914c18〕 |
| Five | 「譬如盲人至大寶洲」 tr. “It is as when a blind man arrives at a great island of jewels” | 〔T10n0279 0323c17〕 | 「第五盲不見寶喻」 tr. “the fifth, the simile of the blind not seeing the jewels” | 〔T35n1735 0914c22〕 |
| Six | 「譬如有人得清淨眼，名：離垢光明」 tr. “It is as when a man gains a pure eye named Stainless Radiance” | 〔T10n0279 0323c23〕 | 「第六淨眼無障喻」 tr. “the sixth, the simile of the pure eye without obstruction” | 〔T35n1735 0914c25〕 |
| Seven | 「譬如比丘在大眾中入遍處定」 tr. “It is as when a monk in the midst of a great assembly enters the concentration of the universal bases” | 〔T10n0279 0324a01〕 | 「第七遍處定境喻」 tr. “the seventh, the simile of the objects of the concentration of the universal bases” | 〔T35n1735 0914c27〕 |
| Eight | 「以翳形藥自塗其眼」 tr. “takes the medicine that screens the form and smears it upon his own eyes” | 〔T10n0279 0324a09〕 | 「第八妙藥翳形喻」 tr. “the eighth, the simile of the wondrous medicine screening the form” | 〔T35n1735 0915a19〕 |
| Nine | 「一曰：同生，二曰：同名」 tr. “one called Born Together, the other called of the Same Name” | 〔T10n0279 0324a13〕 | 「第九二天隨人喻」 tr. “the ninth, the simile of the two gods accompanying a man” | 〔T35n1735 0915a21〕 |
| Ten | 「譬如比丘得心自在，入滅盡定」 tr. “It is as when a monk gains mastery of mind and enters the samādhi of cessation” | 〔T10n0279 0324a16〕 | 「第十滅定不行喻」 tr. “the tenth, the simile of the samādhi of cessation where nothing works” | 〔T35n1735 0915a25〕 |
(ii) The graph-by-graph matching of the simile of the hungry ghosts and the Ganges (Chengguan) —
「言餓鬼等者，生分已盡為鬼，未得無生忍衣為裸形，不得法界行食為飢，不得真解脫味為渴，由此故稱為餓。」 tr. “As for the words ‘hungry ghosts’ and the rest: their portion of birth being ended, they are ghosts; not having gained the robe of the patience of non-arising, they are naked of body; not gaining the food of the Dharma realm’s practice, they are hungry; not gaining the taste of true liberation, they are thirsty; and by this they are called starving.” 〔T35n1735 0914b22〕
「空見為烏鷲，有見為豺狼。」 tr. “The view of emptiness is the crows and vultures; the view of existence is the jackals.” 〔T35n1735 0914b26〕
Below this he matches further 「身在法會，名住河邊」 tr. “being present in the Dharma assembly is named dwelling at the river’s edge”, 「不覩神變，名不見河」 tr. “not beholding the spiritual transformations is named not seeing the river”, 〔0914b29〕 and 「雖覩世尊但見丈六，為見枯竭」 tr. “though they behold the World-Honored One they see only the sixteen-foot body, which is seeing it dried up” 〔0914c01〕.
(iii) The simile of the lion — ten senses combined upon the lion (Chengguan · explaining the samādhi’s name) —
「謂以同體大悲為身，以增上大悲為首，以即智大慈為眼，純以智慧為牙爪，大悲方便為振尾」 tr. “That is, taking great compassion of one substance for its body, taking surpassing great compassion for its head, taking the great loving-kindness that is wisdom itself for its eyes, taking wisdom alone and unmixed for its fangs and claws, and taking great compassion and skillful means for the lashing of its tail” 〔T35n1735 0911c01〕
Below this he completes the ten senses with 「總取四悲為足」 tr. “taking the four compassions together for its feet”, 「以法界三昧為窟」 tr. “taking the samādhi of the Dharma realm for its den”, 「以無緣大悲為窟門」 tr. “taking great compassion without any condition for the door of its den”, 「以體用無礙為嚬申」 tr. “taking substance and function unobstructed for its stretching”, and 「以演法界法門為哮吼」 tr. “taking the setting forth of the Dharma gates of the Dharma realm for its roaring” 〔0911c05〕, ending with 「如此師子，隨一一毛皆稱法界。」 tr. “a lion such as this — every single hair of it is the Dharma realm entire.” 〔0911c09〕
(iv) Stretching for the sake of eleven matters (Chengguan · following the Chapter on the Lion’s Roar of the Niepan) —
「次言為十一事而嚬申者，一摧破魔軍，詐師子故。」 tr. “Next, as for the words ‘stretching for the sake of eleven matters’: the first is crushing the armies of Māra, because they counterfeit the lion.” 〔T35n1735 0911c10〕
The ninth of them says 「調諸外道及二乘香象令如聾盲，捨憍慢故」 tr. “taming the outsiders and the fragrant elephants of the two vehicles so that they become as though deaf and blind, and cast off their arrogance” 〔0911c16〕, which matches exactly the passage on the śrāvakas not seeing in this section.
(v) The simile of the jackal and the lion (Chengguan) —
「又野干隨逐師子百年，不能作師子吼；二乘安處法會，如聾如盲。」 tr. “Again, though a jackal follow a lion for a hundred years, it cannot give the lion’s roar; the two vehicles are settled within the Dharma assembly, as though deaf and blind.” 〔T35n1735 0911c19〕
(vi) The simile of the Duke of She’s love of dragons (Chengguan · explaining that the śrāvakas can have the thought and yet do not know) —
「此亦有理，猶葉公好龍，真龍難視。同居法會、同仰法門，所現超倫，故如聾瞽。」 tr. “This too has its reason: it is like the Duke of She’s love of dragons, where a true dragon is hard to look upon. Dwelling together in the Dharma assembly and looking up together at the Dharma gate, it is because what is manifested surpasses their kind that they are as though deaf and blind.” 〔T35n1735 0910b07〕
(vii) The similes of the sun and moon fixed in the sky and the thunder shaking the earth (Chengguan · explaining the reason for not seeing) —
「其猶日月麗天盲者不覩，雷霆震地聾者不聞，道契則隣不在身近故，菩薩自遠而至，聲聞在會不知。」 tr. “It is like the sun and moon fixed in the sky which the blind do not behold, and the thunder shaking the earth which the deaf do not hear: where the Way accords, neighbourhood does not lie in bodily nearness — and so the bodhisattvas come from afar, while the śrāvakas are in the assembly and do not know.” 〔T35n1735 0913c02〕
(viii) The simile of the common folk set over against the king (Chengguan · concluding question and answer) — 「其猶黎庶以對於王，貴賤懸隔，以王收人則率土之內莫非王人。」 tr. “It is like the common folk set over against the king, noble and base far apart from each other; yet when the king takes in his people, then within all the land there is none who is not the king’s man.” 〔T35n1735 0915b20〕
(ix) Rhetoric · the ten clauses of 「如來……」 tr. “the Tathāgata …” set over against the ten clauses of 「無能……」 tr. “none able …” — at the head of the assembly’s thought in the portion of the request, 「如來境界、如來智行」 tr. “the state of the Tathāgata, the wisdom-practice of the Tathāgata” 〔T10n0279 0319c17〕 and what follows raise ten 「如來」 tr. “Tathāgatas” one after another, continuing with 「一切世間諸天及人無能通達」 tr. “all the gods and men of the world are none able to penetrate them” 〔0319c19〕 and what follows raising ten 「無能」 tr. “none able” one after another, the two strings set one against the other making the first twenty of the thirty clauses that praise the virtue in thought.
(x) Rhetoric · the ten clauses of 「不思議故」 tr. “because it is inconceivable” — from 「何以故？如來善根不思議故」 tr. “Why should it be so? Because the Tathāgata’s roots of goodness are inconceivable” 〔T10n0279 0320b17〕 down to 「如來能於一毛孔中普現一切十方世界成、住、壞劫不思議故」 tr. “because the Tathāgata is able within a single pore to manifest universally the kalpas of forming, abiding, and decaying of all the worlds of the ten directions, which is inconceivable” 〔0320b27〕, ten clauses in succession all close with 「不思議故」 tr. “because it is inconceivable”.
(xi) Rhetoric · the fifteen clauses of 「見」 tr. “seeing” — in the section of the general conclusion upon the Dharma realm, 「所謂：見如來身住逝多林」 tr. “that is to say: seeing the Tathāgata’s body abiding in the Jeta Grove” 〔T10n0279 0320c01〕 and the fifteen clauses that follow all begin with 「見」 tr. “seeing”, the fourteen after the first all reading 「見普雨……雲」 tr. “seeing clouds that universally rain down …”.
(xii) Rhetoric · the sameness of type in the ten segments of the ten directions — the gathering of the new assembly, from the east 〔T10n0279 0320c14〕 to the zenith 〔0322a23〕, is ten segments, and segment after segment is of one type (the nearness or farness of the place they come from · the world’s name · the buddha’s style · the bodhisattva’s name · the retinue coming with him · raising offerings of clouds · going to the Buddha and paying reverence · conjuring up a pavilion and a lion seat · nets and crowns adorning the body · the retinue sitting together). Chengguan outlines it thus: 「今初，十方即為十段，段各有十。」 tr. “now the first: the ten directions make ten segments, each segment having ten.” 〔T35n1735 0912b05〕
(xiii) Rhetoric · the eighteen clauses of 「本……故」 tr. “because they formerly …” and the ten clauses of 「無如是……故」 tr. “not having such …” — in the showing of loss and gain, explaining the reason for not seeing, first eighteen clauses of 「本不修習……故」 tr. “because they formerly did not cultivate …” and the like explain the lack of the cause of former lives 〔T10n0279 0323a03〕, and then ten clauses of 「無如是……故」 tr. “not having such …” explain the lack of the present condition 〔0323a22〕. Chengguan outlines the former thus: 「二舉劣中，有十八句，前十二句釋不見佛果之因、後六句釋不見菩薩之因。」 tr. “second, within the raising of the inferior there are eighteen clauses, the first twelve clauses explaining the cause of not seeing the buddha-fruit and the last six clauses explaining the cause of not seeing the bodhisattvas.” 〔T35n1735 0913c10〕
IV. Collation with Parallel Translations
The Chinese collation witnesses for the principal clauses of this passage: Śikṣānanda T279 (the base text · the eighty-fascicle Avataṃsaka, chapter thirty-nine) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, the Chapter on Entering the Dharma Realm, the thirty-fourth) · Prajñā T293 (the Zhenyuan forty-fascicle Avataṃsaka, the Chapter on Entering the Inconceivable State of Liberation, the Practices and Vows of Samantabhadra). All three witnesses are recorded in full without adjudication. T293 translates the root assembly in its first fascicle, the same passage as this section 〔T10n0293 0661a07〕–〔0668a04〕; clauses one through fourteen collate the two witnesses T279 and T278, and from clause fifteen onward the principal divergences of T293 are set out separately.
Clause One The Place of Expounding and the Opening of the Gathering
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time the World-Honored One was in the storeyed pavilion of Great Adornment in the Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary, in the country of Śrāvastī, together with five hundred bodhisattva-mahāsattvas | T10n0279 0319a06 |
| Buddhabhadra T278 | At that time the Buddha was in the city of Śrāvastī, in the Garden of the Benefactor of the Orphaned and Solitary among the Jeta trees, in the lecture hall of the storeyed pavilion of Great Adornment, together with five hundred bodhisattva-mahāsattvas | T09n0278 0676a06 |
What the divergences are fastened to: the eighty-fascicle text’s 「室羅筏國」 tr. “the country of Śrāvastī” and 「逝多林」 tr. “the Jeta Grove” are the sixty-fascicle text’s 「舍衛城」 tr. “the city of Śrāvastī” and 「祇樹」 tr. “the Jeta trees”; the eighty-fascicle text’s 「大莊嚴重閣」 tr. “the storeyed pavilion of Great Adornment” is the sixty-fascicle text’s 「大莊嚴重閣講堂」 tr. “the lecture hall of the storeyed pavilion of Great Adornment”; the eighty-fascicle text says 「世尊」 tr. “the World-Honored One”, while the sixty-fascicle text says 「佛」 tr. “the Buddha”.
Clause Two The Two Sages Foremost
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | The bodhisattva Samantabhadra and the bodhisattva Mañjuśrī were the foremost | T10n0279 0319a07 |
| Buddhabhadra T278 | The bodhisattva Samantabhadra and the bodhisattva Mañjuśrī were the foremost | T09n0278 0676a07 |
What the divergences are fastened to: in this clause the two witnesses are wholly the same, graph for graph.
Clause Three The First Names of the Roster
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Their names were: the bodhisattva Light-Flame Banner, the bodhisattva Sumeru Banner, the bodhisattva Jewel Banner, the bodhisattva Unobstructed Banner, the bodhisattva Flower Banner | T10n0279 0319a08 |
| Buddhabhadra T278 | The bodhisattva Night-Radiance Banner, the bodhisattva Sumeru Mountain Banner, the bodhisattva Jewel Banner, the bodhisattva Unobstructed Banner, the bodhisattva Flower Banner | T09n0278 0676a08 |
What the divergences are fastened to: the eighty-fascicle text’s 「光焰幢」 tr. “Light-Flame Banner” is the sixty-fascicle text’s 「夜光幢」 tr. “Night-Radiance Banner”; the eighty-fascicle text’s 「須彌幢」 tr. “Sumeru Banner” is the sixty-fascicle text’s 「須彌山幢」 tr. “Sumeru Mountain Banner”; the eighty-fascicle text has the mark 「其名曰」 tr. “their names were”, while the sixty-fascicle text goes straight on into the roster. In the hundred and more names that follow, the systems of rendering in the two texts differ throughout (the eighty-fascicle text’s 「威力」 tr. “majestic power” is the sixty-fascicle text’s 「端嚴」 tr. “fine dignity” · the eighty-fascicle text’s 「勝」 tr. “excellent” is the sixty-fascicle text’s 「妙德」 tr. “wondrous virtue” · the eighty-fascicle text’s 「髻」 tr. “topknot” is the sixty-fascicle text’s 「周羅」 tr. “cūḍā” · the eighty-fascicle text’s 「自在王」 tr. “sovereign king” is the sixty-fascicle text’s 「王」 tr. “king”), and the divergences name by name are not set out in full.
Clause Four Concluding the Number
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Bodhisattva-mahāsattvas of this sort, five hundred persons together | T10n0279 0319b27 |
| Buddhabhadra T278 | Five hundred bodhisattvas of this sort | T09n0278 0676b29 |
Clause Five The General Clause Praising the Virtue
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | These bodhisattvas had all of them accomplished the practices and vows of Samantabhadra, their states without obstruction, because they universally reach all the buddha-lands | T10n0279 0319b28 |
| Buddhabhadra T278 | These bodhisattvas had all of them brought forth the practice of Samantabhadra, their states without obstruction, because they fill all the buddha-lands | T09n0278 0676b29 |
What the divergences are fastened to: the eighty-fascicle text has 「成就普賢行願」 tr. “accomplished the practices and vows of Samantabhadra”, while the sixty-fascicle text has 「出生普賢之行」 tr. “brought forth the practice of Samantabhadra”; the eighty-fascicle text has 「普遍」 tr. “universally reach”, the sixty-fascicle text 「充滿」 tr. “fill”.
Clause Six The Assembly of Śrāvakas and the Assembly of World-Lords
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | And together with five hundred of the assembly of śrāvakas, all of them awakened to the true truth, all of them having realized the real limit, entered deeply into the nature of dharmas, and forever come out of the ocean of existence | T10n0279 0319c07 |
| Buddhabhadra T278 | And again together with five hundred great śrāvakas, all of them awakened to the true truth, having realized the limit as it really is, entered deeply into the nature of dharmas, and left behind the ocean of birth and death | T09n0278 0676c09 |
| Śikṣānanda T279 | And together with measureless world-lords, all of them having made offerings to measureless buddhas and constantly able to benefit all beings | T10n0279 0319c11 |
| Buddhabhadra T278 | And again together with the deva kings, all of them having reverently made offerings to the buddhas of the past, and through the long night benefiting all beings | T09n0278 0676c13 |
What the divergences are fastened to: the eighty-fascicle text’s 「無量諸世主」 tr. “measureless world-lords” is the sixty-fascicle text’s 「諸天王」 tr. “the deva kings”; the eighty-fascicle text’s 「永出有海」 tr. “forever come out of the ocean of existence” is the sixty-fascicle text’s 「離生死海」 tr. “left behind the ocean of birth and death” 〔T09n0278 0676c11〕.
Clause Seven The Opening of the Assembly’s Thought and the First of What Is Thought
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time the bodhisattvas, the śrāvakas of great virtue, the kings of the world, and their retinues all raised this thought | T10n0279 0319c16 |
| Buddhabhadra T278 | At that time the bodhisattvas, the śrāvakas, the gods and men, and their retinues all raised this thought | T09n0278 0676c19 |
| Śikṣānanda T279 | The state of the Tathāgata, the wisdom-practice of the Tathāgata, the empowering of the Tathāgata, the power of the Tathāgata, the fearlessness of the Tathāgata | T10n0279 0319c17 |
| Buddhabhadra T278 | The practice of the Tathāgata, the state of the Tathāgata’s wisdom, the upholding of the Tathāgata, the power of the Tathāgata, the fearlessness of the Tathāgata | T09n0278 0676c20 |
What the divergences are fastened to: where the eighty-fascicle text thinks ten clauses of the Tathāgata, the sixty-fascicle text makes eleven clauses (having one clause more, 「如來法」 tr. “the Dharma of the Tathāgata” 〔T09n0278 0676c22〕); the eighty-fascicle text’s 「唯除諸佛加被之力」 tr. “only excepting the power of the buddhas’ blessing” 〔T10n0279 0319c22〕 is the sixty-fascicle text’s 「除佛持力、自在力」 tr. “excepting the Buddha’s upholding power and sovereign power” 〔T09n0278 0676c25〕.
Clause Eight The Entering of Concentration and the Name of the Samādhi
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time the World-Honored One knew what the bodhisattvas were thinking in their hearts, with great compassion for his body, with great compassion for his gate, with great compassion for his head | T10n0279 0320a10 |
| Śikṣānanda T279 | filling and pervading empty space, he entered the samādhi of the Lion’s Stretching | T10n0279 0320a11 |
| Buddhabhadra T278 | with great compassion for his head, and the dharma of skillful means according with great compassion, he entered the samādhi of the Lion’s Rousing | T09n0278 0677a13 |
What the divergences are fastened to: the eighty-fascicle text has 「師子頻申三昧」 tr. “the samādhi of the Lion’s Stretching”, and the sixty-fascicle text has 「師子奮迅三昧」 tr. “the samādhi of the Lion’s Rousing”. Chengguan records this divergence thus: 「然舊經翻為師子奮迅，且嚬毘二言小有相濫，奮迅之語殊不似於毘實廩多。」 tr. “now the old scripture renders it the Lion’s Rousing, and the two words ‘stretching’ and ‘vi-’ are a little liable to be confused with each other, while the wording ‘rousing’ is not much like vijṛmbhita.” 〔T35n1735 0911b14〕 And he cites the Niepan as witness and reconciles them: 「《涅槃》二十五中既云嚬申欠呿，明知嚬申奮迅俱是此言。」 tr. “since the Niepan, in fascicle twenty-five, speaks of stretching and yawning, it may be clearly known that stretching and rousing are alike this word.” 〔T35n1735 0911b16〕
Clause Nine The Grove and Garden Growing Vast
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time, again by the Buddha’s spiritual power, that Jeta Grove of a sudden grew vast | T10n0279 0320a23 |
| Buddhabhadra T278 | At that time, by the Buddha’s spiritual power, the Jetavana grove was made of a sudden to grow vast | T09n0278 0677a24 |
Clause Ten The East Coming to Gather
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time, to the east, beyond world-oceans as many as the dust-motes of unspeakably many buddha-lands, there was a world named Golden Lamp Cloud Banner, its buddha styled Vairocana Excellent-Virtue King | T10n0279 0320c14 |
| Buddhabhadra T278 | At that time, to the east, beyond world-oceans equal to the dust-motes of unspeakably many buddha-lands, there was a world named Adamantine Cloud Bright-and-Pure Lamp Adornment, its buddha styled Bright and Pure Wondrous Virtue King | T09n0278 0677c07 |
| Śikṣānanda T279 | named Vairocana Vow-Radiance | T10n0279 0320c16 |
| Buddhabhadra T278 | there was a bodhisattva named Bright and Pure Vow-Radiance | T09n0278 0677c09 |
What the divergences are fastened to: the eighty-fascicle text’s eastern world named 「金燈雲幢」 tr. “Golden Lamp Cloud Banner” is the sixty-fascicle text’s 「金剛雲明淨燈莊嚴」 tr. “Adamantine Cloud Bright-and-Pure Lamp Adornment”; the eighty-fascicle text’s buddha styled 「毘盧遮那勝德王」 tr. “Vairocana Excellent-Virtue King” is the sixty-fascicle text’s 「明淨妙德王」 tr. “Bright and Pure Wondrous-Virtue King”; the eighty-fascicle text’s bodhisattva named 「毘盧遮那願光明」 tr. “Vairocana Vow-Radiance” is the sixty-fascicle text’s 「明淨願光明」 tr. “Bright and Pure Vow-Radiance”. Wherever the eighty-fascicle text sets 「毘盧遮那」 tr. “Vairocana” at the head, the sixty-fascicle text mostly has 「明淨」 tr. “bright and pure” or 「妙德」 tr. “wondrous virtue”.
Clause Eleven Simile One (the Hungry Ghosts and the Ganges)
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Sons of the Buddha! It is like the hundreds of thousands of koṭis of measureless hungry ghosts on the bank of the Ganges, naked of body, hungry and thirsty, their whole bodies scorched | T10n0279 0323b08 |
| Buddhabhadra T278 | It is as with hungry ghosts, naked of body, hungry and thirsty, their whole bodies burning | T09n0278 0680a10 |
What the divergences are fastened to: the eighty-fascicle text has the vocative 「佛子！」 tr. “Sons of the Buddha!” and the 「恒河岸」 tr. “bank of the Ganges” and the number 「百千億無量」 tr. “measureless hundreds of thousands of koṭis”, and the sixty-fascicle text has none of these; the eighty-fascicle text’s 「舉體焦然」 tr. “their whole bodies scorched” is the sixty-fascicle text’s 「舉身燒然」 tr. “their whole bodies burning”; the eighty-fascicle text’s 「烏鷲犲狼」 tr. “crows, vultures, and jackals” is the sixty-fascicle text’s 「虎狼毒獸」 tr. “tigers, wolves, and venomous beasts” 〔T09n0278 0680a11〕.
Clause Twelve Simile Seven (the Concentration of the Universal Bases)
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | It is as when a monk in the midst of a great assembly enters the concentration of the universal bases, that is to say: the concentration of the universal base of earth, the concentration of the universal base of water | T10n0279 0324a01 |
| Buddhabhadra T278 | It is as when a monk in the midst of a great assembly enters the concentration of all bases | T09n0278 0680b22 |
| Buddhabhadra T278 | That is to say: earth, water, fire, wind, the gods, beings, and objects | T09n0278 0680b23 |
What the divergences are fastened to: the eighty-fascicle text has 「遍處定」 tr. “the concentration of the universal bases” and sets out twelve, while the sixty-fascicle text has 「一切處定」 tr. “the concentration of all bases” and sets out seven. Chengguan collates the eighty-fascicle text’s twelve against the treatises’ ten: 「然《瑜伽》、《智度》、《俱舍》等論皆說有十，今有十二，前八同彼」 tr. “now the Yujia, the Zhidu, the Jushe, and the other treatises all say there are ten; here there are twelve, the first eight being the same as theirs” 〔T35n1735 0915a03〕, and explains their opening and combining: 「今以宗別，合空識二為天遍處」 tr. “now, the guiding tenet being different, space and consciousness are combined into the universal base of the gods” 〔0915a13〕.
Clause Thirteen Simile Nine · Simile Ten
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | As when a man has been born, there are at once two gods who constantly accompany and follow him, one called Born Together, the other called of the Same Name | T10n0279 0324a12 |
| Buddhabhadra T278 | As when a man is born, there are two kinds of god who constantly attend and guard him, the one called Born Together, the second called Same in Name | T09n0278 0680b29 |
| Śikṣānanda T279 | It is as when a monk gains mastery of mind and enters the samādhi of cessation, and the working of the six faculties is entirely stopped | T10n0279 0324a16 |
| Buddhabhadra T278 | It is as when a monk, in the midst of a great assembly, enters the samādhi of cessation, and does not cast off the faculties nor pass into extinction, and yet does not know or see the doings of the great assembly | T09n0278 0680c04 |
Clause Fourteen The Concluding Praise
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Why should it be so? The states of the Tathāgata are deeply profound and vast, hard to see and hard to know, hard to fathom and hard to measure, surpassing all the worlds, inconceivable, and there is none able to destroy them | T10n0279 0324a20 |
| Buddhabhadra T278 | The states of the Tathāgata are deeply profound and far-spreading, hard to know, hard to see, hard to get to the bottom of, without any limit or measure | T09n0278 0680c09 |
What the divergences are fastened to: the eighty-fascicle text closes with 「非是一切二乘境界」 tr. “they are not the states of any of the two vehicles” 〔T10n0279 0324a22〕, and the sixty-fascicle text with 「非諸聲聞、緣覺境界」 tr. “they are not the states of the śrāvakas or the pratyekabuddhas” 〔T09n0278 0680c11〕; for the eighty-fascicle text’s closing clause 「非其器故」 tr. “because it is not what their capacity can bear” no graph-for-graph counterpart is found in the sixty-fascicle text, whose matching close runs from 「以是因緣，諸大弟子」 tr. “for this cause and condition the great disciples” 〔T09n0278 0679c26〕 through eight clauses, 「不見、不聞、不入、不知、不覺、不念、不能遍觀、亦不生意」 tr. “do not see, do not hear, do not enter, do not know, do not perceive, do not hold in mind, are unable to contemplate throughout, and do not give rise to intent”, the structure of the scene agreeing while the wording is not graph for graph.
Clause Fifteen The Place of Teaching and the Number of the Assembly (T293 counterpart)
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time the World-Honored One was in the storeyed pavilion of Great Adornment in the Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary, in the country of Śrāvastī, together with five hundred bodhisattva-mahāsattvas | T10n0279 0319a06 |
| Buddhabhadra T278 | At that time the Buddha was in the city of Śrāvastī, in the Garden of the Benefactor of the Orphaned and Solitary among the Jeta trees, in the lecture hall of the storeyed pavilion of Great Adornment, together with five hundred bodhisattva-mahāsattvas | T09n0278 0676a06 |
| Prajñā T293 | Thus have I heard: at one time the Buddha was in the storeyed pavilion of Great Adornment in the Jeta Grove, the Garden of the Benefactor of the Orphaned and Solitary, in the city of Śrāvastī, together with five thousand bodhisattva-mahāsattvas | T10n0293 0661a07 |
What the divergences are fastened to: as to the number of bodhisattvas, the eighty-fascicle and the sixty-fascicle texts both have 「五百」 tr. “five hundred”, while the forty-fascicle text has 「五千」 tr. “five thousand”. As to the name of the place, the forty-fascicle text’s 「室羅筏城」 tr. “the city of Śrāvastī” and the eighty-fascicle text’s 「室羅筏國」 tr. “the country of Śrāvastī” are one city and one country under one name; the forty-fascicle text’s 「逝多林」 tr. “the Jeta Grove” and 「大莊嚴重閣」 tr. “the storeyed pavilion of Great Adornment” are wholly the same as the eighty-fascicle text’s, and follow neither the sixty-fascicle text’s 「舍衛城」 tr. “the city of Śrāvastī” nor its 「祇樹」 tr. “the Jeta trees” nor its 「大莊嚴重閣講堂」 tr. “the lecture hall of the storeyed pavilion of Great Adornment”. Further, the forty-fascicle text is headed by the common preface 「如是我聞：一時」 tr. “thus have I heard: at one time”, while the eighty-fascicle and the sixty-fascicle texts both begin straight off with 「爾時」 tr. “at that time”.
Clause Sixteen The Assembly of Śrāvakas and the Assembly of World-Lords (T293 counterpart)
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | And together with five hundred of the assembly of śrāvakas, all of them awakened to the true truth, all of them having realized the real limit, entered deeply into the nature of dharmas, and forever come out of the ocean of existence | T10n0279 0319c07 |
| Prajñā T293 | And again together with five hundred of the assembly of śrāvakas, those śrāvakas having great majestic virtue, all of them awakened to the true truth, all of them having realized the real limit, entered deeply into the nature of dharmas, and forever come out of the ocean of existence | T10n0293 0661c18 |
| Śikṣānanda T279 | And together with measureless world-lords, all of them having made offerings to measureless buddhas and constantly able to benefit all beings | T10n0279 0319c11 |
| Prajñā T293 | And again together with measureless world-lords, who had already made offerings to measureless buddhas and constantly and diligently brought benefit and joy to all beings | T10n0293 0661c23 |
What the divergences are fastened to: as to the number of śrāvakas, all three witnesses have five hundred; only the forty-fascicle text adds beneath the number the one clause of praise 「其諸聲聞有大威德」 tr. “those śrāvakas having great majestic virtue”, which the eighty-fascicle and sixty-fascicle texts do not have. From 「悉覺真諦」 tr. “all of them awakened to the true truth” down to 「永出有海」 tr. “forever come out of the ocean of existence”, sixteen graphs, the forty-fascicle text is graph for graph the same as the eighty-fascicle text, while the sixty-fascicle text has 「悉覺真諦，證如實際，深入法性，離生死海」 tr. “all of them awakened to the true truth, having realized the limit as it really is, entered deeply into the nature of dharmas, and left behind the ocean of birth and death”. For the assembly of world-lords the forty-fascicle text follows the eighty-fascicle text with 「無量諸世主」 tr. “measureless world-lords” rather than the sixty-fascicle text’s 「諸天王」 tr. “the deva kings”; the eighty-fascicle text’s 「悉曾」 tr. “all of them having” is the forty-fascicle text’s 「已曾」 tr. “had already”, and the eighty-fascicle text’s 「常能利益」 tr. “constantly able to benefit” is the forty-fascicle text’s 「常勤利樂」 tr. “constantly and diligently bringing benefit and joy”.
Clause Seventeen The Opening of the Silent Request and the Name of the Samādhi Entered (T293 counterpart)
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At the time the bodhisattvas, the venerable śrāvakas, the kings of the world, and their retinues all had this thought | T10n0279 0319c16 |
| Prajñā T293 | At the time the bodhisattvas and the great śrāvakas, the kings of the world, and their retinues all had this thought | T10n0293 0661c29 |
| Śikṣānanda T279 | At that time the World-Honored One knew what the bodhisattvas were thinking in their minds, and with great compassion for his body, great compassion for his gate, great compassion for his head | T10n0279 0320a10 |
| Prajñā T293 | At that time the World-Honored One knew what the bodhisattvas and the whole great assembly were thinking in their minds, and with great compassion for his body, great compassion for his gate, great compassion for his head, taking the dharma of great compassion as his skillful means, filling the whole of space and reaching everywhere throughout the Dharma realm, he entered the samādhi of the Lion’s Stretching | T10n0293 0662a29 |
| Buddhabhadra T278 | with great compassion for his head, and the dharma of skillful means according with great compassion, he entered the samādhi of the Lion’s Rousing | T09n0278 0677a13 |
What the divergences are fastened to: as to the assembly that has the thought, the eighty-fascicle text has 「諸菩薩大德、聲聞」 tr. “the bodhisattvas, the venerable śrāvakas”, the forty-fascicle text 「諸菩薩及大聲聞」 tr. “the bodhisattvas and the great śrāvakas”. As to the name of the samādhi, the forty-fascicle text has 「師子頻申」 tr. “the Lion’s Stretching”, the same as the eighty-fascicle text; only the sixty-fascicle text has 「師子奮迅」 tr. “the Lion’s Rousing” — so the two names that Chengguan reconciles (see clause four) find a side witness in the forty-fascicle text. Further, the forty-fascicle text adds 「一切大眾」 tr. “the whole great assembly” to the clause of knowing their thought, which the eighty-fascicle text does not have; the clause 「以大悲法而為方便」 tr. “taking the dharma of great compassion as skilful means” is in both the eighty- and the forty-fascicle texts.
Clause Eighteen The Coming Together from the Upper Quarter · The Oceans of Past Deeds (T293 counterpart)
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | They also manifested the oceans of past deeds of the dāna-pāramitā practiced in the past and of all those who received the giving | T10n0279 0322b02 |
| Buddhabhadra T278 | The dāna-pāramitā practiced in the past, and those who received the giving, all of them were made to appear | T09n0278 0679a18 |
| Prajñā T293 | They also manifested the dāna-pāramitā practiced in the past by that buddha, and the ocean of practice corresponding to it — the gathering up of every act of giving in accord, the receivers, the goods, the past deeds, and the images | T10n0293 0665b13 |
What the divergences are fastened to: as to whose past deeds are manifested, the eighty-fascicle text says only 「過去」 tr. “in the past” without making clear whose they are, while the forty-fascicle text adds the two graphs 「彼佛」 tr. “that buddha”, making clear that what is manifested is what the buddhas displayed there practiced in the past (those who come to the gathering are the bodhisattvas who received that buddha's teaching, not the buddha himself); the sixty-fascicle text has 「過去所行」 tr. “practiced in the past” and closes with 「皆悉顯現」 tr. “all of them were made to appear”. Further, the eighty-fascicle text’s 「受布施者」 tr. “those who received the giving” is opened out by the forty-fascicle text into 「受者、財物、本事、影像相應行海」 tr. “the receivers, the goods, the past deeds, and the ocean of practice corresponding to the images”, while the sixty-fascicle text has only 「受施者」 tr. “those who received the giving”.
Clause Nineteen The Śrāvakas Not Seeing and the Closing Clause (T293 counterpart)
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Prajñā T293 | At the time the foremost great śrāvakas — Śāriputra of great wisdom, Maudgalyāyana of spiritual penetration, Mahākāśyapa, Revata, Subhūti, Aniruddha, Nanda, Kapphiṇa, Kātyāyana, Pūrṇa-maitrāyaṇīputra, and the rest — being in the Jeta Grove, none of them saw the Tathāgata’s spiritual power | T10n0293 0666a14 |
| Śikṣānanda T279 | Why should it be so? The states of the Tathāgata are deeply profound and vast, hard to see and hard to know, hard to fathom and hard to measure, surpassing all the worlds, inconceivable, and there is none able to destroy them | T10n0279 0324a20 |
| Prajñā T293 | Why should it be so? The states of the Tathāgata are fine and subtle and deeply profound, secret and vast, hard to see, hard to know, hard to measure, hard to fathom, surpassing the whole of the worldly and the world-transcending, inconceivable, and there is none able to destroy them | T10n0293 0667c26 |
| Śikṣānanda T279 | They are not the states of any of the two vehicles | T10n0279 0324a22 |
| Prajñā T293 | Such things as these the whole of the two vehicles cannot see | T10n0293 0668a03 |
What the divergences are fastened to: as to the persons who do not see, all three witnesses list the same ten foremost great śrāvakas; only the forty-fascicle text adds the two praises 「大智」 tr. “of great wisdom” above Śāriputra and 「神通」 tr. “of spiritual penetration” above Maudgalyāyana; and it gives the full name 「富樓那彌多羅尼子」 tr. “Pūrṇa-maitrāyaṇīputra”, as the sixty-fascicle text also does, where the eighty-fascicle text has only 「富樓那」 tr. “Pūrṇa”. In the closing praise, beyond the eighty-fascicle text’s 「甚深廣大」 tr. “deeply profound and vast” the forty-fascicle text adds the two qualities 「微細」 tr. “fine and subtle” and 「祕密」 tr. “secret”, and opens out 「超諸世間」 tr. “surpassing all the worlds” into 「超過一切世、出世間」 tr. “surpassing the whole of the worldly and the world-transcending”. As the closing clause the eighty-fascicle text has 「非其器故」 tr. “because it is not what their capacity can bear”, the forty-fascicle text 「以非菩薩廣大器故」 tr. “because they are not the vast vessel that is a bodhisattva” 〔T10n0293 0668a03〕, making clear that the vessel they are not is the vessel of a bodhisattva.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(i) Answering by manifesting appearances · not answering by speech — in the portion of the manifestation in samādhi in this section, the scripture itself narrates only the World-Honored One’s entering concentration and what is manifested within the concentration, and there is not one clause of the Buddha’s speech. Chengguan fastens the reason for it thus:
「佛自入者，表證法界唯佛窮故。不言答者，表證離言故，又令目擊而自證故。」 tr. “That the Buddha himself enters is to display that only a buddha can exhaust the realization of the Dharma realm. That he does not speak in answering is to display that what is realized is apart from words, and further to make them witness it with their own eyes and realize it for themselves.” 〔T35n1735 0911a22〕
And he sets a question and answer of his own, making clear how the manifesting of appearances repays the questions of the thirty clauses before: 「云何目擊？此淨土分具答三十句問，且從相顯。」 tr. “How is it witnessed with the eyes? This portion of the pure land answers in full the questions of the thirty clauses, and for the present it is shown from the appearances.” 〔0911c24〕 And he matches them clause by clause, as 「所現境界答境界問」 tr. “the state manifested answers the question about the state” 〔0911c26〕 and 「正入三昧答三昧問」 tr. “the entering of the samādhi proper answers the question about the samādhi” 〔0911c29〕. Therefore every statement that this root assembly answers by manifesting appearances in place of speech is fastened to Chengguan’s explanation.
(ii) Great compassion as the cause of entering concentration · the four compassions each furnished with two senses — the four clauses of the scripture, 「大悲為身，大悲為門，大悲為首，以大悲法而為方便」 tr. “with great compassion for his body, with great compassion for his gate, with great compassion for his head, taking the dharma of great compassion as his skillful means” 〔T10n0279 0320a10〕, Chengguan outlines as the cause of entering concentration:
「就入因中，有四種悲，以為入定益物之本。」 tr. “Within the cause of entering there are four kinds of compassion, taken as the root of entering concentration to benefit beings.” 〔T35n1735 0911a26〕
Each is furnished with two senses, and at the end he concludes: 「又此四悲，亦是從佛向機之漸次矣。」 tr. “Again, these four compassions are also the gradual order running from the Buddha toward the capacities.” 〔0911b09〕
(iii) The number five hundred and the hundred and forty-one names both display stages — five hundred displays that the five stages are each furnished with the ten perfections and fused together 〔T35n1735 0909b21〕; the hundred and forty-one names divide into fourteen positions, the forty-one persons before displaying in general the four stages of the abodes and the rest (the ten banners displaying the dedications · the nine of majestic power displaying the practices · the ten treasuries displaying the grounds · the twelve eyes displaying understanding), and the ten groups, a hundred persons in all, after displaying severally the ten grounds and the ten perfections (the ten crowns displaying the first ground and giving · the ten topknots displaying the second ground and moral discipline · the ten lights displaying the third ground and patient endurance · the ten banners displaying the fourth ground and vigour · the ten voices displaying the fifth ground and meditative concentration · the ten supremes displaying the sixth ground and wisdom · the ten excellents displaying the seventh ground and skillful means · the eleven sovereign kings displaying the eighth ground and vows · the ten voices displaying the ninth ground and powers · the nine awakenings displaying the tenth ground and knowledge) 〔0909c01〕〔0909c05〕〔0909c17〕. This judgment matching them to stages comes from Chengguan, and is not marked out by the scripture itself.
(iv) What the gathering from afar displays · only the first assembly and this assembly gather from afar — Chengguan fastens what the coming from afar of the ten directions displays:
「一來處遠近。然皆遠集者，表證入甚深故。唯初會及此皆遠集者，初為所信、此為證入，證入於初，一合相故，中間隨位深淺不同，義似金剛矣。」 tr. “First, the nearness or farness of the place they come from. Now that all of them gather from afar displays that the realizing and entering is deeply profound. That only the first assembly and this one both gather from afar is because the first is what is believed and this is realizing and entering; and to realize and enter is at the first, for it is one and the same mark, while in between, according to the stage, the depth and shallowness differ, the sense being like adamant.” 〔T35n1735 0912b06〕
(v) The three adornings display the three conditioned arisings — the sequence of the adorning of the storeyed pavilion, of the grove and garden, and of empty space, Chengguan fastens thus:
「今初，有三，一嚴重閣、二嚴園林、三嚴虛空。從略之廣說有此三，表三緣起，謂嚴閣顯自體緣起嚴，林表有為緣起，嚴空表無為緣起。」 tr. “Now the first has three: first adorning the storeyed pavilion, second adorning the grove and garden, third adorning empty space. From the abridged to the broad there are these three, displaying the three conditioned arisings, that is, adorning the pavilion shows the adorning of conditioned arising of one’s own substance, the grove displays conditioned arising that is conditioned, and adorning empty space displays conditioned arising that is unconditioned.” 〔T35n1735 0912a09〕
(vi) One assembly pervading every place — of the clause 「見如來身住逝多林」 tr. “seeing the Tathāgata’s body abiding in the Jeta Grove” in the section of the general conclusion upon the Dharma realm, Chengguan picks out in particular that it is not a seeing from afar:
「言見如來身住逝多林者，住彼彼十方界中之林，此明一會遍一切處，如〈光明覺品〉，非是彼界遙見此佛。」 tr. “As for the words ‘seeing the Tathāgata’s body abiding in the Jeta Grove’, it is abiding in the groves within each and every one of those worlds of the ten directions; this makes clear that one assembly pervades every place, as in the Chapter on the Awakening by Radiance, and is not those worlds seeing this buddha from afar.” 〔T35n1735 0912a27〕
(vii) That the śrāvakas do not see is not a disparaging of the inferior — Chengguan makes clear its reason himself within a question and answer, and judges the difference between the manner of transforming in this scripture and in the Fahua:
「答：為顯不共故。」 tr. “Answer: it is in order to display what is not shared in common.” 〔T35n1735 0915b08〕
「此經頓教之始，為顯深勝，留使不聞，令諸後學修見聞種。」 tr. “This scripture is the beginning of the sudden teaching; to display the deep and surpassing, it lets them remain without making them hear, so that those who learn hereafter may cultivate the seed of seeing and hearing.” 〔T35n1735 0915b14〕
At the end he concludes with the deaf and blind having force in displaying the surpassing:
「是知聾盲於勝有力，能顯勝故。勝劣相望、力用交徹，成大緣起，方是深玄。」 tr. “Thus it may be known that the deaf and the blind have force with respect to the surpassing, because they are able to display the surpassing. The surpassing and the inferior set over against each other, their forces and functions interpenetrating, make a great conditioned arising, and only this is deep and profound.” 〔T35n1735 0915b27〕
(viii) The śrāvakas’ virtue holds the two gates of root and trace — of the ten clauses praising the śrāvakas in the prologue, Chengguan opens two gates in explaining, and cites the Sūtra of the Inconceivable State of the Tathāgata as witness for the gate of the root: 「明皆是權故。」 tr. “making clear that they are all provisional.” 〔T35n1735 0910a17〕 Therefore the praise in the prologue and the not-seeing in the showing of loss and gain are, in Chengguan’s outline, not at odds.
VI. Divergent Interpretations of the Commentators
Chengguan, Huayan jing shu T35n1735 (following the eighty-fascicle text clause by clause · principal)
- The three gates of the general explanation of the chapter — the reason for its coming 〔0907c16〕 · the threefold explanation of the name (the name of the portion · of the assembly · of the chapter) 〔0907c19〕〔0907c21〕〔0907c25〕 · the three gates of the purport (in terms of sense · of class · of stage) 〔0908a13〕〔0908c05〕〔0909a03〕.
- The sense of the Dharma realm — citing the five senses of the Liang lun (nature · cause · treasury · reality · profundity) 〔0907c27〕, and adding the three senses of holding, of clan, and of allotment 〔0908a06〕; the five gates and ten senses of what is entered are all to be fused by the six marks 〔0908b29〕; the five gates of what enters (pure faith · right understanding · cultivation · realizing and gaining · fulfilment) 〔0908b29〕.
- The one chapter broadly divided into two · the long outline of ten portions in the root assembly 〔0909a14〕〔0909a18〕.
- The fullness of the three worlds in the prologue 〔0909a23〕; the gathering of the assembly, the roster of fourteen positions and a hundred and forty-one persons 〔0909b27〕; the matching of stages, the ten banners displaying the dedications and the rest 〔0909c01〕; the ten groups, a hundred persons in all, after displaying the ten grounds and the ten perfections 〔0909c05〕; the eleven clauses praising the virtue 〔0909c20〕; the two-gated explanation of the ten clauses on the śrāvakas 〔0910a01〕; the ten clauses on the world-lords 〔0910a25〕.
- The portion of the request — the thought of sixty-one clauses, thirty clauses of Dharma requested · thirty-one clauses of the manner of requesting 〔0910b09〕; 「其三十請法，多同初會四十句法，以初會為總，此說將終，會同本故。」 tr. “those thirty clauses of Dharma requested are for the most part the same as the forty clauses of dharmas in the first assembly, the first assembly being the general one, and this exposition drawing to a close and so joining with the root.” 〔0910b10〕; the two senses of those who are able to have the thought 〔0910b04〕, citing besides the words of the Dharma Master Yi: 「理處不隔，故得同疑。未積大心，故不廁其次。」 tr. “in principle the place is not partitioned off, and so they are able to share in the doubting. Not having piled up the great mind, they cannot take their place in the ranks.” 〔0910b06〕
- The portion of the manifestation in samādhi — the reason for answering without speaking 〔0911a22〕; the four compassions as the cause of entering 〔0911a26〕; the name and sense of stretching and the new and old translations 〔0911b12〕〔0911b14〕〔0911b20〕; the ten senses combined upon the lion 〔0911c01〕; stretching for the sake of eleven matters 〔0911c10〕; the three adornings displaying the three conditioned arisings 〔0912a09〕; the ten clauses setting forth the cause: 「文有十句：一慈善根力、二無漏智力，以上二力而加眾故；三福威德力；餘皆自在神通力。」 tr. “the text has ten clauses: first the power of the roots of loving-kindness and goodness, second the power of undefiled wisdom, by which two powers above the assembly is empowered; third the power of merit and majestic virtue; the rest are all the power of sovereign spiritual penetration.” 〔0912a22〕; the general conclusion that one assembly pervades every place 〔0912a27〕.
- The portion of the gathering of the new assembly — the ten directions as ten segments, each segment having ten 〔0912b05〕; the matching of the senses one by one, 「六廣興雲供，表因嚴果故」 tr. “sixth, raising offerings of clouds at length, displaying that the cause adorns the fruit” 〔0912b15〕, 「八化座本方」 tr. “eighth, conjuring up a seat in his own quarter” 〔0912b16〕, 「十眷屬同坐，表主伴同證故」 tr. “tenth, the retinue sitting together, displaying that host and companions realize together” 〔0912b19〕; what the offerings of each quarter display, 「二南方中，供具皆云持者」 tr. “second, within the south, the offerings all say ‘holding’” 〔0912b24〕, 「三西方，皆言須彌山雲者」 tr. “third, the west, all saying Sumeru-mountain clouds” 〔0912b25〕, 「四北方，皆言衣者」 tr. “fourth, the north, all saying robes” 〔0912b26〕, 「五東北方，云樓閣者」 tr. “fifth, the northeast, saying pavilions” 〔0912b27〕, 「六東南方，云圓滿光者」 tr. “sixth, the southeast, saying full radiance” 〔0912b28〕, 「七西南方，云焰者」 tr. “seventh, the southwest, saying flames” 〔0912b29〕; the last three quarters answering besides in particular the questions before 〔0912c03〕. The general praise, 「就別讚中三十四句」 tr. “within the particular praise there are thirty-four clauses” 〔0913a07〕.
- The portion of the showing of loss and gain — 「亦名舉劣顯勝，明不共故」 tr. “also named the raising of the inferior to show the surpassing, making clear what is not shared in common” 〔0913a28〕; the explanation of the names of the ten great śrāvakas one by one 〔0913b01〕 onward; the reason for not seeing, 「其猶日月麗天盲者不覩」 tr. “it is like the sun and moon fixed in the sky which the blind do not behold” 〔0913c02〕; the outline of the eighteen clauses 〔0913c10〕; the general judgment of the ten similes and the two explanations 〔0914a29〕〔0914b07〕; the naming of the similes one by one 〔0914b18〕 onward; closing at the end with a question and answer 〔0915b08〕〔0915b14〕〔0915b27〕.
Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka)
- The four gates as above — first, the explanation of the name is threefold (the name of the portion · of the assembly · of the chapter) 〔0440b06〕.
- The name of the portion — 「謂廣依勝友，深證法界，故名依人入證成德分矣。」 tr. “That is, relying at length upon surpassing friends, one realizes the Dharma realm deeply, and it is therefore named the portion of entering realization and accomplishing virtue in dependence upon persons.” 〔0440b07〕
- The name of the assembly — 「二會名，約處名祇洹重閣會，謂表此法濟物攝生，故在給園；又顯悲依本智重出之相，故在重閣。」 tr. “Second, the name of the assembly: in terms of place it is named the assembly of the Jetavana storeyed pavilion, that is, displaying that this Dharma succours beings and gathers in the living, and so it is in the Benefactor’s garden; and further showing the mark of compassion arising again in dependence upon the root wisdom, and so it is in the storeyed pavilion.” 〔0440b08〕
- The name of the chapter — 「三品名者，入是能入，謂悟解證得故也。法界是所入。」 tr. “Third, the chapter’s name: entering is what enters, that is, awakening, understanding, realizing, and gaining. The Dharma realm is what is entered.” 〔0440b10〕; the three senses of Dharma (holding its own nature · being a rule · answering to thought) 〔0440b11〕, the three senses of realm (cause · nature · allotment) 〔0440b13〕, citing besides the She lun and the Zhongbian lun as witness 〔0440b13〕〔0440b14〕.
- The reason for its coming — 「二來意者，初明分來，謂前顯託法進修，今辨依人入證，義次第故，是故來也。」 tr. “Second, the reason for its coming: first making clear the coming of the portion, that is, what went before showed entrusting to the Dharma and advancing in cultivation, and what is now distinguished is entering realization in dependence upon persons — for the sense runs in sequence, and therefore it comes.” 〔0440b20〕
- The three gates of the purport (in terms of sense · of class · of stage) 〔0440b22〕; the headings of the five gates and ten senses of what is entered are largely the same as Chengguan’s 〔0440b25〕 onward, while his citing of the Chapter on the Arising of the Nature and the Chapter on Vairocana as witness is what Chengguan does not have 〔0441a07〕〔0441a09〕.
Zhiyan, Souxuan ji T35n1732
- Judging the number of the assembly — 「此是第八會，在祇桓重閣說。所以在祇桓，攝化始故。所以在重閣，表悲心在正智上重生故。」 tr. “This is the eighth assembly, expounded in the Jetavana storeyed pavilion. That it is in the Jetavana is because it is the beginning of the gathering and transforming. That it is in the storeyed pavilion is to display that the mind of compassion arises again upon the right wisdom.” 〔0087c07〕
- Distinguishing the name — 「一辨名者，何義故名入法界」 tr. “First, distinguishing the name: in what sense is it named entering the Dharma realm” 〔0087c09〕; the three kinds of Dharma (the dharmas known to thought · own nature · rule), realm being the common nature of all dharmas and also cause and also allotment, and entering being the gaining of this Dharma gate 〔0087c10〕.
- The reason for its coming — 「二來意者，何故來？上雖得行解法，若不依知識加持無由進會，故來也。」 tr. “Second, the reason for its coming: why does it come? Though above one has gained the Dharma of practice and understanding, if one does not rely upon the good friends’ empowering there is no way to advance and meet, and therefore it comes.” 〔0087c13〕
- The allotment and the breadth or narrowness of entering the Dharma realm — 「一始從初發心，終即不定」 tr. “First, beginning from the first raising of the mind, the end is then not fixed” 〔0087c23〕; 「二闊狹者，唯在大乘心，小菩薩聲聞凡夫不說入法界。」 tr. “Second, as to breadth and narrowness: it lies only in the Great Vehicle mind; of small bodhisattvas, śrāvakas, and ordinary men, entering the Dharma realm is not spoken.” 〔0087c28〕
- The explanation of the text in two portions — 「初發起序」 tr. “first the prologue that rouses” and the exposition proper 〔0088a05〕; and he fastens the substance of the teaching in this assembly as not lying in sound: 「已前諸會並先放光，令餘方知顯說法淺深、集眾增微，復以音聲為正說。此會不然，但如來放光顯現三世間令大眾入，即為正說也」 tr. “In all the assemblies before, radiance was released first, so that other quarters might know the shallowness or depth of what was expounded and the increase and subtlety of the assembly gathered, and further sound was taken as the exposition proper. This assembly is not so: the Tathāgata simply releases radiance and manifests the three kinds of world so that the great assembly may enter — this is itself the exposition proper” 〔0088a06〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track of displaying the Dharma)
- Distinguished by six gates 〔0943b21〕.
- Explaining the chapter’s name — 「明信樂者從迷創達，名之為入。身心境界性自無依，名之為法。一多通徹，真假是非障亡，名之為界。」 tr. “That one who believes and delights reaches through from delusion at the first is called entering. That body, mind, and states have of their own nature nothing to rest upon is called Dharma. That the one and the many run through each other and the obstruction of true and false, right and wrong, is gone is called realm.” 〔0943b24〕; and he sets forth several senses one upon another, concluding: 「此約智境普名，勿依肉眼情識所見。」 tr. “this is a universal naming in terms of the state of wisdom; do not rely upon what the fleshly eye and the sentiment-bound consciousness see.” 〔0943c07〕
- Explaining the reason for the chapter’s coming — 「此品是一切諸佛成道之己智、之常果，無始無終。亦是前之五位進修以此為體，至此慣習滿故，任智施為，還源本法。」 tr. “This chapter is the own wisdom and the constant fruit of all the buddhas’ accomplishing of the Way, without beginning and without end. It is also that of which the advancing in cultivation through the five stages before takes this for its substance; reaching here, the habituation being complete, wisdom is left to act as it will, and one returns to the source, the root Dharma.” 〔0943c11〕
- Explaining the place where the Tathāgata dwells — he sets his own question and answer, making clear why this root assembly does not say “without leaving the place of awakening and the Hall of Universal Light” but says outright the Jeta Grove: 「此法界會直言在室羅筏國逝多林，明前約位昇進已終，此會明自己成佛果滿度眾生之行，故在人間國邑園林。」 tr. “This assembly of the Dharma realm says outright that it is in the Jeta Grove in the country of Śrāvastī, making clear that the ascending through the stages before has already ended, and that this assembly makes clear the practice of one’s own buddhahood accomplished and the fruit complete, delivering beings — and therefore it is in a garden and grove of a city among men.” 〔0943c25〕; and he says besides: 「以此直言逝多林，如眾流入海諸河名亡，但以法界為名」 tr. “by this saying outright the Jeta Grove, it is as when the many streams enter the sea and the names of the rivers are gone, and it is named only by the Dharma realm” 〔0944a02〕.
- The explanation of the place names — 「在室羅筏國者，舊云舍衛國。云室羅筏國者，此云好道，亦云聞物」 tr. “As for ‘in the country of Śrāvastī’, of old it was called the country of Śrāvasta. To say the country of Śrāvastī — this means ‘good in the Way’, and also ‘that which is heard’” 〔0944a04〕; 「逝者往也、度也、速也。」 tr. “‘Jeta’ is going, is crossing, is swiftness.” 〔0944a08〕; 「以法界清涼，蔭眾生煩惱熱令清涼故，故曰逝多林。」 tr. “because the Dharma realm is cool, and shades the burning of beings’ afflictions and makes them cool, it is therefore called the Jeta Grove.” 〔0944a13〕
Recorded without Adjudication
- The order of the assemblies: Chengguan takes this root assembly to be the ninth assembly of this scripture, the assembly’s name being 「逝多林園重閣會」 tr. “the assembly of the storeyed pavilion of the Jeta Grove garden” 〔T35n1735 0907c21〕; Fazang gives the assembly’s name as 「祇洹重閣會」 tr. “the assembly of the Jetavana storeyed pavilion” 〔T35n1733 0440b08〕; Zhiyan judges it to be 「第八會，在祇桓重閣說」 tr. “the eighth assembly, expounded in the Jetavana storeyed pavilion” 〔T35n1732 0087c07〕.
- What the storeyed pavilion displays: Chengguan says 「重閣之義，以顯二智互嚴」 tr. “the sense of the storeyed pavilion is to show the two wisdoms adorning each other” 〔T35n1735 0907c23〕, Fazang says 「顯悲依本智重出之相，故在重閣」 tr. “showing the mark of compassion arising again in dependence upon the root wisdom, and so it is in the storeyed pavilion” 〔T35n1733 0440b09〕, and Zhiyan says 「表悲心在正智上重生故」 tr. “to display that the mind of compassion arises again upon the right wisdom” 〔T35n1732 0087c08〕.
- The explanation of the chapter’s name: Chengguan sets up his account with 「入通能所」 tr. “entering runs through both what enters and what is entered” 〔T35n1735 0907c25〕; Fazang divides the three senses of Dharma and the three senses of realm 〔T35n1733 0440b11〕; Zhiyan sets up three kinds of Dharma and says 「此中通三也」 tr. “here all three run through” 〔T35n1732 0087c11〕; Li Tongxuan explains the three graphs of entering the Dharma realm directly by the marks of delusion and awakening 〔T36n1739 0943b24〕.
- The explanation of the place of expounding: Chengguan, following the Xiyu ji, explains Śrāvastī as 「聞者」 tr. “one who hears” 〔T35n1735 0909b05〕; Li Tongxuan explains it as 「好道，亦云聞物」 tr. “good in the Way, and also that which is heard” 〔T36n1739 0944a05〕. For the name of the Jeta Grove, Chengguan takes the prince’s name, 「華言戰勝」 tr. “in Chinese, Victor” 〔T35n1735 0909b10〕, while Li Tongxuan takes the sense of 「往也、度也、速也」 tr. “going, crossing, swiftness” 〔T36n1739 0944a08〕.
- The translation of the samādhi’s name: the eighty-fascicle text has 「師子頻申」 tr. “the Lion’s Stretching” 〔T10n0279 0320a12〕 and the sixty-fascicle text 「師子奮迅」 tr. “the Lion’s Rousing” 〔T09n0278 0677a13〕; Chengguan cites the ancient sound 「毘實廩多」 tr. “vijṛmbhita” 〔T35n1735 0911b13〕 and says that both names are this same word 〔0911b20〕.
- The substance of the teaching in the root assembly: Zhiyan says that this assembly does not take sound as the exposition proper, and that releasing radiance and manifesting the three kinds of world is itself the exposition proper 〔T35n1732 0088a06〕; Chengguan takes the manifestation in samādhi to answer in full the questions of the thirty clauses 〔T35n1735 0911c24〕.
- The matching of the ten similes: Chengguan records the old matching of the ancient worthies, 「自古諸德皆將配前所迷佛果十句，唯第九二天一喻，喻上第二如來嚴好，餘皆如次」 tr. “from of old the various worthies all matched them to the ten clauses of the buddha-fruit not understood above, only the ninth, the simile of the two gods, being a simile for the second above, the fine adornment of the Tathāgata, the rest being matched in order” 〔T35n1735 0914a29〕, and further sets forth two explanations of his own 〔0914b02〕.
- The number of the universal bases: the base text has twelve 〔T10n0279 0324a01〕, the sixty-fascicle text has seven 〔T09n0278 0680b23〕, and the treatises collated by Chengguan have ten 〔T35n1735 0915a03〕.
- Divergent forms of terms: the scripture has 「離婆多」 tr. “Revata” 〔T10n0279 0322c17〕 while the commentary has 「離波多」 tr. “Revata” 〔T35n1735 0913b08〕; the scripture has 「犲狼」 tr. “jackal” 〔T10n0279 0323b10〕 while the commentary has 「豺狼」 tr. “jackal” 〔T35n1735 0914b27〕.
All these divergences are the settled accounts of the ancient worthies and the settled wording of the translations, and are recorded side by side without adjudication.
VII. Cross-Reading and Lineage
- Cross-reading within the chapter — this section is the first five of the ten portions of the root assembly; the samādhi it manifests is still what the five portions below (the repeated verses praising the virtue · Samantabhadra’s opening and rousing · the tuft-light showing the benefit · Mañjuśrī’s recounting of the virtue · the boundless great functioning) rely upon. Chengguan at the end of this section opens beforehand the outline of the final assembly, saying that the one chapter is broadly divided into two, the root assembly making clear the fruit Dharma realm and the final assembly the cause Dharma realm 〔T35n1735 0909a14〕; and so the ‘śrāvakas not seeing’ of this section and Sudhana’s ‘seeing with his own eyes through the stages’ in the final assembly are, in Chengguan’s outline, a pairing of one fruit and one cause.
- Cross-reading with the first assembly — of the thirty clauses of Dharma requested in the portion of the request, Chengguan fastens their relation to the forty clauses of dharmas of the first assembly thus: 「其三十請法，多同初會四十句法，以初會為總，此說將終，會同本故。」 tr. “those thirty clauses of Dharma requested are for the most part the same as the forty clauses of dharmas in the first assembly, the first assembly being the general one, and this exposition drawing to a close and so joining with the root.” 〔T35n1735 0910b10〕; and in the section of the general conclusion upon the Dharma realm, Chengguan takes the Chapter on the Awakening by Radiance for comparison 〔0912a27〕.
- Cross-reading with the Chapter on Detachment from the World — in explaining the simile of the lion Chengguan says: 「又〈離世間品〉顯菩薩師子王，白淨法為身等，合首足等，與《涅槃》復異。」 tr. “Again, the Chapter on Detachment from the World shows the bodhisattva lion king, taking the pure white dharmas for its body and the rest, combining head and feet and the rest, and this differs again from the Niepan.” 〔T35n1735 0911b26〕; and beneath the clauses on the bodhisattvas that are not seen he points to 「及上〈離世間品〉十十所明」 tr. “and the ten-times-ten made clear above in the Chapter on Detachment from the World” 〔0913b25〕.
- The scriptures and treatises cited by Chengguan — the Fodi lun explaining the six senses of Bhagavat 〔T35n1735 0909a26〕 · the Xiyu ji explaining the city’s name 〔0909b05〕 · the Fahua, 「我等同入法性」 tr. “we too have entered the nature of dharmas alike” 〔0910a06〕 · the Sūtra of the Inconceivable State of the Tathāgata as witness that the śrāvakas are provisional 〔0910a14〕 · the Niepan, fascicle twenty-five, 「嚬申欠呿」 tr. “stretching and yawning” 〔0911b17〕 and the eleven matters of the Chapter on the Lion’s Roar 〔0911b24〕 · the Miyan, the third 〔0912c29〕 · the Zhilun on the matter of the two ghosts devouring a man 〔0913b09〕 · the Yujia, fascicle twelve, on why the universal bases are established upon the two bases of form and touch alone 〔0915a08〕 · the Bore jing on the śrāvakas’ wisdom and severance 〔0915b04〕 · the Wenshu xunxing jing on five hundred śrāvakas hearing and not believing 〔0915b06〕. All of the above are recorded following what Chengguan cites, and no further treatises are dug up.
- Citation graph by graph in the treatises of the Huayan house — the narrative prose of this section (the five portions of the prologue · the request · the manifestation in samādhi · the gathering of the new assembly · the showing of loss and gain) is not found cited graph by graph in the treatises of the Huayan house: sweeping 「師子頻申」 tr. “the Lion’s Stretching”, 「逝多林」 tr. “the Jeta Grove”, and 「普賢行願」 tr. “the practices and vows of Samantabhadra” through the four works, the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Huayan jing zhigui T45n1871 · the Fajie xuanjing T45n1883, the Fajie xuanjing has one hit of 「普賢行願」 tr. “the practices and vows of Samantabhadra” 〔T45n1883 0672b18〕 (explaining the greatness of the cause in the title, not this passage), the Zhigui one of 「祇洹」 tr. “the Jetavana” 〔T45n1871 0596b22〕 (adducing the benefit of this assembly), and the other two give none; in the Huayan jing neizhangmen deng za kongmu zhang T45n1870 there is one of 「祇洹林」 tr. “the Jetavana Grove” 〔0584a09〕 (a question and answer on the scripture narrating the assembly before the Jetavana was built), and 「普賢行願」 tr. “the practices and vows of Samantabhadra” hits in one place, which belongs to a general discussion of the aspects of the teaching and not to a citation of the scene of this passage; it is set down as vacant according to the fact, and nothing from elsewhere is used to fill it out.
- Citation of this passage graph by graph in the Cheng weishi lun, the She lun, the Yogācārabhūmi, and the Saṃdhinirmocana — 〔查無〕. Sweeping 「師子頻申」 tr. “the Lion’s Stretching” and 「逝多林」 tr. “the Jeta Grove” through T31n1585 · T31n1594 · T30n1579 gives zero hits throughout. Where these four treatises cite the Chapter on Entering the Dharma Realm, it is mostly in the segments on the Dharma gates of the good friends in the final assembly, and not in the narrative of the gathering of the assembly in this section; the hard link of the consciousness-only bridge is in chapter twenty-six, the Chapter on the Ten Grounds, and not in this chapter.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): chapter thirty-nine, Entering the Dharma Realm: the chapter title stands at 〔T10n0279 0319a05〕 and the text begins 〔0319a06〕; this section begins 〔0319a06〕, its last sentence begins 〔0324a24〕 and its last graph stands at 〔0324a25〕 (on the same line as the opening of the next unit). The prologue 0319a06–0319c15 (the general marking of the gathering 0319a06 · the foremost 0319a07 · the roster 0319a08–0319b27 · concluding the number 0319b27 · the eleven clauses praising the virtue 0319b28–0319c07 · the assembly of śrāvakas 0319c07–0319c11 · the assembly of world-lords 0319c11–0319c15) · the request 0319c16–0320a09 · the manifestation in samādhi 0320a10–0320c13 (entering concentration 0320a10–0320a13 · adorning the storeyed pavilion 0320a13–0320a22 · adorning the grove and garden 0320a23–0320b09 · adorning empty space 0320b10–0320b16 · the ten inconceivables 0320b17–0320b27 · the general conclusion of the seeing in the ten directions 0320b28–0320c13) · the gathering of the new assembly 0320c14–0322c15 (east 0320c14 · south 0320c24 · west 0321a07 · north 0321a28 · northeast 0321b12 · southeast 0321b23 · southwest 0321c06 · northwest 0321c19 · nadir 0322a04 · zenith 0322a23 · the general praise 0322b20) · the showing of loss and gain 0322c16–0324a25 (the persons and the states not seen 0322c16–0323a02 · the eighteen not cultivated 0323a03–0323a21 · the ten not having 0323a22–0323a29 · the calling forth and explaining of the śrāvaka vehicle 0323b01–0323b07 · the ten similes 0323b08–0324a19 · the concluding praise 0324a20–0324a25). The next unit r02 begins 〔0324a25〕.
- Buddhabhadra T278 (the Jin translation, the principal collation witness): the Chapter on Entering the Dharma Realm, the thirty-fourth 〔T09n0278 0676a05〕 chapter title; the matching passage 0676a06–0680c11. The gathering of the assembly 0676a06–0676c18 · the assembly’s thought 0676c19–0677a12 · entering concentration 0677a13 · adorning the grove and garden 0677a24 · adorning empty space 0677b08 · the gathering from the ten directions from 0677c07 · the showing of loss and gain from 0679b28 (0679c26 being the concluding explanation of its middle part) · the ten similes 0680a10–0680c08 · the concluding praise 0680c09–0680c11. The next segment, the repeated verses, begins 〔0680c12〕.
- Chengguan, Huayan jing shu T35n1735: the commentary on this chapter begins 〔0907c15〕; the general explanation of the chapter 0907c16–0909a12 (the reason for its coming 0907c16 · the explanation of the name 0907c19–0908a13 · the purport 0908a13–0909a12) · the explanation of the text proper begins 0909a12 · the outline of the ten portions of the root assembly 0909a18 · the prologue 0909a22–0910b01 · the request 0910b01–0911a17 · the manifestation in samādhi 0911a17–0912b01 · the gathering of the new assembly 0912b02–0913a27 · the showing of loss and gain 0913a27–0915b28. The commentary window for this section 0907c15→0915c04 (the end of fascicle fifty-four · the title of fascicle fifty-five begins).
- Fazang, Tanxuan ji T35n1733: the Chapter on Entering the Dharma Realm, the thirty-fourth 〔0440b05〕 onward; the explanation of the name 0440b06–0440b20 · the reason for its coming 0440b20–0440b22 · the purport from 0440b22 (recorded for this section down to 0441a10).
- Zhiyan, Souxuan ji T35n1732: the Chapter on Entering the Dharma Realm, the thirty-fourth 〔0087c06〕 onward; distinguishing the name 0087c09 · the reason for its coming 0087c13 · the guiding tenet and substance 0087c14 · the explanation of the text 0088a04 (recorded for this section down to 0088a10).
- Li Tongxuan, Xin Huayan jing lun T36n1739: the segment 〔0943b20〕–〔0944a20〕 (distinguished by six gates · explaining the chapter’s name · explaining the reason for the chapter’s coming · explaining the place where the Tathāgata dwells).
- The forty-fascicle Avataṃsaka T293: the window corresponding to this section is 〔0661a07〕–〔0668a04〕 (fascicle one and the beginning of fascicle two). Anchors by portion: the gathering of the assembly 0661a07 (the assembly of bodhisattvas 0661a07 · the assembly of śrāvakas 0661c18 · the assembly of world-lords 0661c23) · the assembly’s silent request 0661c29–0662a28 · entering samādhi and the manifesting of the signs 0662a29–0663a18 · the coming together from the ten directions 0663a19–0666a13 · the śrāvakas not seeing 0666a14–0666c20 (its closing clause in the first half of c20) · the ten comparisons 0666c20–0668a04 (beginning on the same line with the first comparison) (the closing clause 0668a03). From 0668a05 onward belongs to the next unit (the verses of praise of the root assembly).
- Variant readings: within the range of T279 covered by this unit, 〔0319a06〕–〔0324a24〕, the Taishō base text carries 11 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0319a26〕一切【大】｜無此字【宋】【元】【明】【宮】 · 〔0319b07〕音【大】｜智【南藏】（明註曰音南藏作智） · 〔0320a12〕頻【大】＊｜顰【明】＊（＊同校並繫〔0322c26〕之頻字） · 〔0320a17〕逈【大】｜迴【明】 · 〔0320b04〕氛【大】｜𣱦【宮】 · 〔0320c24〕跏【大】｜加【宮】 · 〔0321a06〕跏【大】｜加【宋】【元】【宮】 · 〔0322a28〕肢【大】＊｜支【宋】【元】【明】【宮】＊（＊同校並繫〔0322b05〕之肢字） · 〔0322b26〕熟【大】｜就【宋】【元】【明】【宮】 · 〔0323b14〕瞖【大】｜翳【宮】 · 〔0323b20〕采【大】｜婇【明】【宮】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
- A further note upon the variant readings: 6 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0319b10〕悲【CB】【麗-CB】｜慈【大】 · 〔0320b05〕衣【CB】【麗-CB】【磧-CB】｜表【大】 · 〔0322a01〕禮【CB】【麗-CB】【磧-CB】｜理【大】 · 〔0322a15〕往【CB】【麗-CB】【磧-CB】｜住【大】 · 〔0323c04〕見【CB】【麗-CB】【磧-CB】｜具【大】 · 〔0324a03〕青【CB】【麗-CB】【磧-CB】｜清【大】.
- A further note upon variant readings: the collation note at 〔0321a06〕 on jia/jia carries in the Taishō printing the words “the same below”; the range of that recurrence has no anchor in the base text and is recorded by title without a separate entry.