華嚴經品三十九入法界品 · 本會（二）偈頌讚德分·普賢開發分·毫光示益分·文殊述德分·無涯大用分Avataṃsaka Sūtra · Entering the Dharma Realm · The Root Assembly, Part Two: The Verses of Praise, Samantabhadra's Opening, the Ray's Showing of Benefit, Mañjuśrī's Telling of Virtues, and the Boundless Great Function

〔T10 0324a25〕

心要Essence

佛把境界現完了，然後一句話也沒說。

說話的是別人。十方十位菩薩各說十偈（上方十一偈），凡一百零一偈，第一位一開口就是命令句——「汝等應觀察，佛道不思議，於此逝多林，示現神通力。」不是講遠方的佛，是講眼前這座林子。

十段之後普賢出來，用十種法句把那個三昧開一遍。要問：都已經看見了，何必再說？澄觀答得直白——見是見了，卻不能自己尋出理來，所以要『假言開顯，使尋言契實』。

說完，佛才動了一下：從眉間放一道光。光不說法，只令人見。言能給路，證要自己走，所以這一段沒有話。

光後是文殊。澄觀說普賢以行顯理、文殊以解顯理，『解行無二方能入』——一頭一尾兩位，是入法界的兩隻腳。

最後是用。得益的菩薩現身去度人，而所現的十別身裡，多是市井中的身分：沙門、醫王、商主、樂人、工匠。經文兩處結語幾乎同文，唯首字有「然」「而」之別——後處作「而亦不離此逝多林如來之所」。

遍十方，不是離開這裡去到那裡；是這裡本來就遍。

且觀到此。

The Buddha finished displaying the realm, and then said not one word.

The ones who spoke were others. Ten bodhisattvas of the ten directions each spoke ten verses (eleven in the upper direction), one hundred and one verses in all, and the first of them opened his mouth with a command — “You should all contemplate: the way of the Buddha is beyond thinking; right here within this Jeta Grove he has displayed the power of the spiritual penetrations.” It is not a buddha far off that is being spoken of, but this grove before one's eyes.

After the ten segments Samantabhadra comes out, and with ten Dharma clauses opens that samādhi once through. One should ask: they have seen it all already, so why speak of it again? Chengguan answers plainly — seen it they have, and yet they cannot of themselves search out the principle in it, and so there must be a ‘borrowing of words to open it out, so that by searching the words they may tally with the real’.

The speaking done, the Buddha at last stirs: from between his brows he sends forth a ray. The ray does not speak the Dharma; it only causes them to see. Words can give a road, but the realizing one must walk oneself, and so in this passage there are no words.

After the ray comes Mañjuśrī. Chengguan says that Samantabhadra makes the principle manifest by practice and Mañjuśrī makes the principle manifest by understanding, and that ‘understanding and practice being not two, one is then able to enter’ — the two of them, one at the head and one at the tail, are the two feet by which one enters the Dharma realm.

Last comes the function. The bodhisattvas who gained the benefit appear bodily to deliver people, and among the ten particular bodies they display most are stations within the market and the street: a śramaṇa, a king of physicians, a caravan leader, a musician, a craftsman. The scripture's two closing clauses are almost the same text, differing only in the first graph, 「然」 tr. “however” and 「而」 tr. “and yet” — the latter place reads 「而亦不離此逝多林如來之所」 tr. “and yet neither have they left this Jeta Grove and the place of the Tathāgata”.

To pervade the ten directions is not to leave here and go there; it is that here is of itself already pervading.

Contemplate thus far.

原典Canonical · verbatim

〔T10 0324〕爾時，毘盧遮那願光明菩薩，承佛神力，觀察十方而說頌言：　　「汝等應觀察，佛道不思議，
　　於此逝多林，示現神通力。
　　善逝威神力，所現無央數；
　　一切諸世間，迷惑不能了。
　　法王深妙法，無量難思議，
　　所現諸神通，舉世莫能測。
　　以了法無相，是故名為佛，
　　而具相莊嚴，稱揚不可盡。
　　今於此林內，示現大神力，
　　甚深無有邊，言辭莫能辯。
　　汝觀大威德，無量菩薩眾，
　　十方諸國土，而來見世尊。
　　所願皆具足，所行無障礙；
　　一切諸世間，無能測量者。
　　一切諸緣覺，及彼大聲聞，
　　皆悉不能知，菩薩行境界。
　　菩薩大智慧，諸地悉究竟，
　　高建勇猛幢，難摧難可動。
　　諸大名稱士，無量三昧力，
　　所現諸神變，法界悉充滿。」
爾時，不可壞精進王菩薩，承佛神力，觀察十方而說頌言：　　「汝觀諸佛子，智慧功德藏，
　　究竟菩提行，安隱諸世間。
　　其心本明達，善入諸三昧，
　　智慧無邊際，境界不可量。
　　今此逝多林，種種皆嚴飾，
　　菩薩眾雲集，親近如來住。
　　汝觀無所著，無量大眾海，
　　十方來詣此，坐寶蓮華座。
　　無來亦無住，無依無戲論，
　　離垢心無礙，究竟於法界。
　　建立智慧幢，堅固不動搖，
　　知無變化法，而現變化事。
　　十方無量剎，一切諸佛所，
　　同時悉往詣，而亦不分身。
　　汝觀釋師子，自在神通力，
　　能令菩薩眾，一切俱來集。
　　一切諸佛法，法界悉平等，
　　言說故不同，此眾咸通達。
　　諸佛常安住，法界平等際，
　　演說差別法，言辭無有盡。」
爾時，普勝無上威德王菩薩，承佛神力，觀察十方而說頌言：　　「汝觀無上士，廣大智圓滿，
　　善達時非時，為眾演說法；
　　摧伏眾外道，一切諸異論，
　　普隨眾生心，為現神通力。
　　正覺非有量，亦復非無量；
　　若量若無量，牟尼悉超越。
　　如日在虛空，照臨一切處；
　　佛智亦如是，了達三世法。
　　譬如十五夜，月輪無減缺；
　　如來亦復然，白法悉圓滿。
　　譬如空中日，運行無暫已；
　　如來亦如是，神變恒相續。
　　譬如十方剎，於空無所礙，
　　世燈現變化，於世亦復然。
　　譬如世間地，群生之所依；
　　照世燈法輪，為依亦如是。
　　譬如猛疾風，所行無障礙；
　　佛法亦如是，速遍於世間。
　　譬如大水輪，世界所依住；
　　智慧輪亦爾，三世佛所依。」
〔T10 0325〕爾時，無礙勝藏王菩薩，承佛神力，觀察十方而說頌言：　　「譬如大寶山，饒益諸含識；
　　佛山亦如是，普益於世間。
　　譬如大海水，澄淨無垢濁；
　　見佛亦如是，能除諸渴愛。
　　譬如須彌山，出於大海中；
　　世間燈亦爾，從於法海出。
　　如海具眾寶，求者皆滿足；
　　無師智亦然，見者悉開悟。
　　如來甚深智，無量無有數；
　　是故神通力，示現難思議。
　　譬如工幻師，示現種種事；
　　佛智亦如是，現諸自在力。
　　譬如如意寶，能滿一切欲；
　　最勝亦復然，滿諸清淨願。
　　譬如明淨寶，普照一切物；
　　佛智亦如是，普照群生心。
　　譬如八面寶，等鑒於諸方；
　　無礙燈亦然，普照於法界。
　　譬如水清珠，能清諸濁水；
　　見佛亦如是，諸根悉清淨。」
爾時，化現法界願月王菩薩，承佛神力，觀察十方而說頌言：　　「譬如帝青寶，能青一切色；
　　見佛者亦然，悉發菩提行。
　　一一微塵內，佛現神通力，
　　令無量無邊，菩薩皆清淨。
　　甚深微妙力，無邊不可知；
　　菩薩之境界，世間莫能測。
　　如來所現身，清淨相莊嚴，
　　普入於法界，成就諸菩薩。
　　難思佛國土，於中成正覺；
　　一切諸菩薩，世主皆充滿。
　　釋迦無上尊，於法悉自在，
　　示現神通力，無邊不可量。
　　菩薩種種行，無量無有盡；
　　如來自在力，為之悉示現。
　　佛子善修學，甚深諸法界，
　　成就無礙智，明了一切法。
　　善逝威神力，為眾轉法輪，
　　神變普充滿，令世皆清淨。
　　如來智圓滿，境界亦清淨；
　　譬如大龍王，普濟諸群生。」
爾時，法慧光焰王菩薩，承佛神力，觀察十方而說頌言：　　「三世諸如來，聲聞大弟子，
　　悉不能知佛，舉足下足事。
　　去來現在世，一切諸緣覺，
　　亦不知如來，舉足下足事。
　　況復諸凡夫，結使所纏縛，
　　無明覆心識，而能知導師！
　　正覺無礙智，超過語言道，
　　其量不可測，孰有能知見！
　　譬如明月光，無能測邊際；
　　佛神通亦爾，莫見其終盡。
　　一一諸方便，念念所變化，
　　盡於無量劫，思惟不能了。
　　思惟一切智，不可思議法，
　　一一方便門，邊際不可得。
　　若有於此法，而興廣大願；
　　彼於此境界，知見不為難。
　　勇猛勤修習，難思大法海；
　　其心無障礙，入此方便門。
　　心意已調伏，志願亦寬廣，
　　當獲大菩提，最勝之境界。」
爾時，破一切魔軍智幢王菩薩，承佛神力，觀察十方而說頌言：　　「智身非是身，無礙難思議；
　　設有思議者，一切無能及。
　　從不思議業，起此清淨身，
　　殊特妙莊嚴，不著於三界。
　　光明照一切，法界悉清淨，
　　開佛菩提門，出生眾智慧。
　　譬如世間日，普放慧光明，
　　遠離諸塵垢，滅除一切障，
　　普淨三有處，永絕生死流，
　　成就菩薩道，出生無上覺。
　　示現無邊色，此色無依處；
　　所現雖無量，一切不思議。
　　菩提一念頃，能覺一切法；
　　云何欲測量，如來智邊際？
　　一念悉明達，一切三世法；
　　故說佛智慧，無盡無能壞。
　　智者應如是，專思佛菩提；
　　此思難思議，思之不可得。
　　菩提不可說，超過語言路；
　　諸佛從此生，是法難思議。」
〔T10 0326〕爾時，願智光明幢王菩薩，承佛神力，觀察十方而說頌言：　　「若能善觀察，菩提無盡海，
　　則得離癡念，決定受持法。
　　若得決定心，則能修妙行，
　　禪寂自思慮，永斷諸疑惑。
　　其心不疲倦，亦復無懈怠，
　　展轉增進修，究竟諸佛法。
　　信智已成就，念念令增長，
　　常樂常觀察，無得無依法。
　　無量億千劫，所修功德行；
　　一切悉迴向，諸佛所求道。
　　雖在於生死，而心無染著，
　　安住諸佛法，常樂如來行。
　　世間之所有，蘊界等諸法；
　　一切皆捨離，專求佛功德。
　　凡夫嬰妄惑，於世常流轉；
　　菩薩心無礙，救之令解脫。
　　菩薩行難稱，舉世莫能思，
　　遍除一切苦，普與群生樂。
　　已獲菩提智，復愍諸群生，
　　光明照世間，度脫一切眾。」
爾時，破一切障勇猛智王菩薩，承佛神力，觀察十方而說頌言：　　「無量億千劫，佛名難可聞；
　　況復得親近，永斷諸疑惑！
　　如來世間燈，通達一切法，
　　普生三世福，令眾悉清淨。
　　如來妙色身，一切所欽歎，
　　億劫常瞻仰，其心無厭足。
　　若有諸佛子，觀佛妙色身，
　　必捨諸有著，迴向菩提道。
　　如來妙色身，恒演廣大音，
　　辯才無障礙，開佛菩提門；
　　曉悟諸眾生，無量不思議，
　　令入智慧門，授以菩提記。
　　如來出世間，為世大福田，
　　普導諸含識，令其集福行。
　　若有供養佛，永除惡道畏，
　　消滅一切苦，成就智慧身。
　　若見兩足尊，能發廣大心；
　　是人恒值佛，增長智慧力。
　　若見人中勝，決意向菩提；
　　是人能自知，必當成正覺。」
爾時，法界差別願智神通王菩薩，承佛神力，觀察十方而說頌言：　　「釋迦無上尊，具一切功德；
　　見者心清淨，迴向大智慧。
　　如來大慈悲，出現於世間，
　　普為諸群生，轉無上法輪。
　　如來無數劫，勤苦為眾生；
　　云何諸世間，能報大師恩？
　　寧於無量劫，受諸惡道苦；
　　終不捨如來，而求於出離。
　　寧代諸眾生，備受一切苦；
　　終不捨於佛，而求得安樂。
　　寧在諸惡趣，恒得聞佛名；
　　不願生善道，暫時不聞佛。
　　寧生諸地獄，一一無數劫；
　　終不遠離佛，而求出惡趣。
　　何故願久住，一切諸惡道？
　　以得見如來，增長智慧故。
　　若得見於佛，除滅一切苦；
　　能入諸如來，大智之境界。
　　若得見於佛，捨離一切障；
　　長養無盡福，成就菩提道。
　　如來能永斷，一切眾生疑，
　　隨其心所樂，普皆令滿足。」

〔卷61〕爾時，普賢菩薩摩訶薩普觀一切菩薩眾會，以等法界方便、等虛空界方便、等眾生界方便，等三世、等一切劫、等一切眾生業、等一切眾生欲、等一切眾生解、等一切眾生根、等一切眾生成熟時、等一切法光影方便，為諸菩薩，以十種法句開發、顯示、照明、演說此師子頻申三昧。何等為十？所謂：演說能示現等法界一切佛剎微塵中，諸佛出興次第、諸剎成壞次第法句；演說能示現等虛空界一切佛剎中，盡未來劫讚歎如來功德音聲法句；演說能示現等虛空界一切佛剎中，如來出世無量無邊成正覺門法句；演說能示現等虛空界一切佛剎中，佛坐道場菩薩眾會法句；演說於一切毛孔，念念出現等三世一切佛變化身充滿法界法句；演說能令一身充滿十方一切剎海，平等顯現法句；演說能令一切諸境界中，普現三世諸佛神變法句；演說能令一切佛剎微塵中，普現三世一切佛剎微塵數佛種種神變經無量劫法句；演說能令一切毛孔出生三世一切諸佛大願海音，盡未來劫開發化導一切菩薩法句；演說能令佛師子座量同法界，菩薩眾會道場莊嚴等無差別，盡未來劫轉於種種微妙法輪法句。佛子！此十為首，有不可說佛剎微塵數法句，皆是如來智慧境界。〔T10 0327〕爾時，普賢菩薩欲重宣此義，承佛神力，觀察如來，觀察眾會，觀察諸佛難思境界，觀察諸佛無邊三昧，觀察不可思議諸世界海，觀察不可思議如幻法智，觀察不可思議三世諸佛悉皆平等，觀察一切無量無邊諸言辭法，而說頌言：　　「一一毛孔中，微塵數剎海，
　　悉有如來坐，皆具菩薩眾。
　　一一毛孔中，無量諸剎海，
　　佛處菩提座，如是遍法界。
　　一一毛孔中，一切剎塵佛，
　　菩薩眾圍遶，為說普賢行。
　　佛坐一國土，充滿十方界，
　　無量菩薩雲，咸來集其所。
　　億剎微塵數，菩薩功德海，
　　俱從會中起，遍滿十方界。
　　悉住普賢行，皆遊法界海，
　　普現一切剎，等入諸佛會。
　　安坐一切剎，聽聞一切法；
　　一一國土中，億劫修諸行。
　　菩薩所修行，普明法海行，
　　入於大願海，住佛境界地。
　　了達普賢行，出生諸佛法，
　　具佛功德海，廣現神通事。
　　身雲等塵數，充遍一切剎，
　　普雨甘露法，令眾住佛道。」
爾時，世尊欲令諸菩薩安住如來師子頻申廣大三昧故，從眉間白毫相放大光明，其光名：普照三世法界門，以不可說佛剎微塵數光明而為眷屬，普照十方一切世界海諸佛國土。時，逝多林菩薩大眾，悉見一切盡法界、虛空界一切佛剎一一微塵中，各有一切佛剎微塵數諸佛國土，種種名、種種色、種種清淨、種種住處、種種形相。如是一切諸國土中，皆有大菩薩坐於道場師子座上成等正覺，菩薩大眾前後圍遶，諸世間主而為供養；或見於不可說佛剎量大眾會中，出妙音聲充滿法界，轉正法輪；或見在天宮殿、龍宮殿、夜叉宮殿，乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等諸宮殿中，或在人間村邑聚落、王都大處，現種種姓、種種名、種種身、種種相、種種光明，住種種威儀，入種種三昧，現種種神變，或時自以種種言音，或令種種諸菩薩等在於種種大眾會中種種言辭說種種法。如此會中，菩薩大眾見於如是諸佛如來甚深三昧大神通力；如是盡法界、虛空界，東、西、南、北、四維、上、下一切方海中，依於眾生心想而住，始從前際至今現在，一切國土身、一切眾生身、一切虛空道，其中一一毛端量處，一一各有微塵數剎種種業起次第而住，悉有道場菩薩眾會，皆亦如是見佛神力，不壞三世，不壞世間，於一切眾生心中現其影像，隨一切眾生心樂出妙言音，普入一切眾會中，普現一切眾生前，色相有別，智慧無異，隨其所應開示佛法，教化調伏一切眾生未曾休息。其有見此佛神力者，皆是毘盧遮那如來於往昔時善根攝受，或昔曾以四攝所攝，或是見聞憶念親近之所成熟，或是往昔教其令發阿耨多羅三藐三菩提心，或是往昔於諸佛所同種善根，或是過去以一切智善巧方便教化成熟。是故皆得入於如來不可思議甚深三昧，盡法界、虛空界大神通力：或入法身，或入色身，或入往昔所成就行，或入圓滿諸波羅蜜，或入莊嚴清淨行輪，或入菩薩諸地，或入成正覺力，或入佛所住三昧無差別大神變，或入如來力、無畏智，或入佛無礙辯才海。彼諸菩薩以種種解、種種道、種種門、種種入、種種理趣、種種隨順、種種智慧、種種助道、種種方便、種種三昧，入如是等十不可說佛剎微塵數佛神變海方便門。云何種種三昧？所謂：普莊嚴法界三昧、普照一切三世無礙境界三昧、法界無差別智光明三昧、入如來境界不動轉三昧、普照無邊虛空三昧、入如來力三昧、佛無畏勇猛奮迅莊嚴三昧、一切法界旋轉藏三昧、如月普現一切法界以無礙音大開演三昧、普清淨法光明三昧、無礙繒法王幢三昧、一一境界中悉見一切諸佛海三昧、於一切世間悉現身三昧、入如來無差別身境界三昧、隨一切世間轉大悲藏三昧、知一切法無有迹三昧、知一切法究竟寂滅三昧、雖無所得而能變化普現世間三昧、普入一切剎三昧、莊嚴一切佛剎成正覺三昧、觀一切世間主色相差別三昧、觀一切眾生境界無障礙三昧、能出生一切如來母三昧、能修行入一切佛海功德道三昧、一一境界中出現神變盡未來際三昧、入一切如來本事海三昧、盡未來際護持一切如來種性三昧、以決定解力令現在十方一切佛剎海皆清淨三昧、一念中普照一切佛所住三昧、入一切境界無礙際三昧、令一切世界為一佛剎三昧、出一切佛變化身三昧、以金剛王智知一切諸根海三昧、知一切如來同一身三昧、知一切法界所安立悉住心念際三昧、於一切法界廣大國土中示現涅槃三昧、令住最上處三昧、於一切佛剎現種種眾生差別身三昧、普入一切佛智慧三昧、知一切法性相三昧、一念普知三世法三昧、念念中普現法界身三昧、以師子勇猛智知一切如來出興次第三昧、於一切法界境界慧眼圓滿三昧、勇猛趣向十力三昧、放一切功德圓滿光明普照世間三昧、不動藏三昧、說一法普入一切法三昧、於一法以一切言音差別訓釋三昧、演說一切佛無二法三昧、知三世無礙際三昧、知一切劫無差別三昧、入十力微細方便三昧、於一切劫成就一切菩薩行不斷絕三昧、十方普現身三昧、於法界自在成正覺三昧、生一切安隱受三昧、出一切莊嚴具莊嚴虛空界三昧、念念中出等眾生數變化身雲三昧、如來淨空月光明三昧、常見一切如來住虛空三昧、開示一切佛莊嚴三昧、照明一切法義燈三昧、照十力境界三昧、三世一切佛幢相三昧、一切佛一密藏三昧、念念中所作皆究竟三昧、無盡福德藏三昧、見無邊佛境界三昧、堅住一切法三昧、現一切如來變化悉令知見三昧、念念中佛日常出現三昧、一日中悉知三世所有法三昧、普音演說一切法性寂滅三昧、見一切佛自在力三昧、法界開敷蓮華三昧、觀諸法如虛空無住處三昧、十方海普入一方三昧、入一切法界無源底三昧、一切法海三昧、以寂靜身放一切光明三昧、一念中現一切神通大願三昧、一切時一切處成正覺三昧、以一莊嚴入一切法界三昧、普現一切諸佛身三昧、知一切眾生廣大殊勝神通智三昧、一念中其身遍法界三昧、現一乘淨法界三昧、入普門法界示現大莊嚴三昧、住持一切佛法輪三昧、以一切法門莊嚴一法門三昧、以因陀羅網願行攝一切眾生界三昧、分別一切世界門三昧、乘蓮華自在遊步三昧、知一切眾生種種差別神通智三昧、令其身恒現一切眾生前三昧、知一切眾生差別音聲言辭海三昧、知一切眾生差別智神通三昧、大悲平等藏三昧、一切佛入如來際三昧、觀察一切如來解脫處師子頻申三昧……。菩薩以如是等不可說佛剎微塵數三昧，入毘盧遮那如來念念充滿一切法界三昧神變海。〔T10 0328〕其諸菩薩皆悉具足大智神通，明利自在，住於諸地，以廣大智普觀一切；從諸智慧種性而生，一切智智常現在前，得離癡翳清淨智眼，為諸眾生作調御師；住佛平等，於一切法無有分別；了達境界，知諸世間性皆寂滅無有依處；普詣一切諸佛國土而無所著，悉能觀察一切諸法而無所住，遍入一切妙法宮殿而無所來；教化調伏一切世間，普為眾生現安隱處；智慧解脫，為其所行；恒以智身住離貪際，超諸有海，示真實際；智光圓滿，普見諸法；住於三昧，堅固不動；於諸眾生恒起大悲，知諸法門悉皆如幻，一切眾生悉皆如夢，一切如來悉皆如影，一切言音悉皆如響，一切諸法悉皆如化；善能積集殊勝行願，智慧圓滿，清淨善巧，心極寂靜；善入一切總持境界，具三昧力，勇猛無怯；獲明智眼，住法界際，到一切法無所得處；修習無涯智慧大海，到智波羅蜜究竟彼岸，為般若波羅蜜之所攝持；以神通波羅蜜普入世間，依三昧波羅蜜得心自在；以不顛倒智知一切義，以巧分別智開示法藏，以現了智訓釋文辭，以大願力說法無盡，以無所畏大師子吼；常樂觀察無依處法，以淨法眼普觀一切，以淨智月照世成壞，以智慧光照真實諦；福德智慧如金剛山，一切譬諭所不能及；善觀諸法，慧根增長；勇猛精進，摧伏眾魔；無量智慧，威光熾盛；其身超出一切世間，得一切法無礙智慧，善能悟解盡、無盡際；住於普際，入真實際，無相觀智常現在前；善巧成就諸菩薩行，以無二智知諸境界，普見一切世間諸趣，遍往一切諸佛國土；智燈圓滿，於一切法無諸暗障，放淨法光照十方界；為諸世間真實福田，若見若聞所願皆滿，福德高大超諸世間，勇猛無畏摧諸外道；演微妙音遍一切剎，普見諸佛心無厭足；於佛法身已得自在，隨所應化而為現身，一身充滿一切佛剎；已得自在清淨神通，乘大智舟，所往無礙，智慧圓滿周遍法界；譬如日出普照世間，隨眾生心現其色像；知諸眾生根性欲樂，入一切法無諍境界；知諸法性無生無起，能令小大自在相入；決了佛地甚深之趣，以無盡句說甚深義，於一句中演說一切修多羅海；獲大智慧陀羅尼身，凡所受持永無忘失；一念能憶無量劫事，一念悉知三世一切諸眾生智；恒以一切陀羅尼門，演說無邊諸佛法海，常轉不退清淨法輪，令諸眾生皆生智慧；得佛境界智慧光明，入於善見甚深三昧；入一切法無障礙際，於一切法勝智自在，一切境界清淨莊嚴；普入十方一切法界，隨其方所靡不咸至；一一塵中現成正覺，於無色性現一切色，以一切方普入一方。其諸菩薩具如是等無邊福智功德之藏，常為諸佛之所稱歎，種種言辭說其功德不能令盡，靡不咸在逝多林中，深入如來功德大海，悉見於佛光明所照。〔T10 0329〕爾時，諸菩薩得不思議正法光明，心大歡喜，各於其身及以樓閣、諸莊嚴具，并其所坐師子之座，遍逝多林一切物中，化現種種大莊嚴雲，充滿一切十方法界。所謂：於念念中放大光明雲，充滿十方，悉能開悟一切眾生；出一切摩尼寶鈴雲，充滿十方，出微妙音，稱揚讚歎三世諸佛一切功德；出一切音樂雲，充滿十方，音中演說一切眾生諸業果報；出一切菩薩種種願行色相雲，充滿十方，說諸菩薩所有大願；出一切如來自在變化雲，充滿十方，演出一切諸佛如來語言音聲；出一切菩薩相好莊嚴身雲，充滿十方，說諸如來於一切國土出興次第；出三世如來道場雲，充滿十方，現一切如來成等正覺功德莊嚴；出一切龍王雲，充滿十方，雨一切諸香；出一切世主身雲，充滿十方，演說普賢菩薩之行；出一切寶莊嚴清淨佛剎雲，充滿十方，現一切如來轉正法輪。是諸菩薩以得不思議法光明故，法應如是，出興此等不可說佛剎微塵數大神變莊嚴雲。爾時，文殊師利菩薩，承佛神力，欲重宣此逝多林中諸神變事，觀察十方而說頌言：　　「汝應觀此逝多林，以佛威神廣無際，
　　一切莊嚴皆示現，十方法界悉充滿。
　　十方一切諸國土，無邊品類大莊嚴，
　　於其座等境界中，色像分明皆顯現。
　　從諸佛子毛孔出，種種莊嚴寶焰雲，
　　及發如來微妙音，遍滿十方一切剎。
　　寶樹華中現妙身，其身色相等梵王，
　　從禪定起而遊步，進止威儀恒寂靜。
　　如來一一毛孔內，常現難思變化身，
　　皆如普賢大菩薩，種種諸相為嚴好。
　　逝多林上虛空中，所有莊嚴發妙音，
　　普說三世諸菩薩，成就一切功德海。
　　逝多林中諸寶樹，亦出無量妙音聲，
　　演說一切諸群生，種種業海各差別。
　　林中所有眾境界，悉現三世諸如來，
　　一一皆起大神通，十方剎海微塵數。
　　十方所有諸國土，一切剎海微塵數，
　　悉入如來毛孔中，次第莊嚴皆現覩。
　　所有莊嚴皆現佛，數等眾生遍世間，
　　一一咸放大光明，種種隨宜化群品。
　　香焰眾華及寶藏，一切莊嚴殊妙雲，
　　靡不廣大等虛空，遍滿十方諸國土。
　　十方三世一切佛，所有莊嚴妙道場，
　　於此園林境界中，一一色像皆明現。
　　一切普賢諸佛子，百千劫海莊嚴剎，
　　其數無量等眾生，莫不於此林中見。」
爾時，彼諸菩薩，以佛三昧光明照故，即時得入如是三昧，一一皆得不可說佛剎微塵數大悲門，利益安樂一切眾生；於其身上一一毛孔，皆出不可說佛剎微塵數光明；一一光明，皆化現不可說佛剎微塵數菩薩。其身形相如世諸主，普現一切眾生之前，周匝遍滿十方法界，種種方便教化調伏，或現不可說佛剎微塵數諸天宮殿無常門，或現不可說佛剎微塵數一切眾生受生門，或現不可說佛剎微塵數一切菩薩修行門，或現不可說佛剎微塵數夢境門，或現不可說佛剎微塵數菩薩大願門，或現不可說佛剎微塵數震動世界門，或現不可說佛剎微塵數分別世界門，或現不可說佛剎微塵數現生世界門，或現不可說佛剎微塵數檀波羅蜜門，或現不可說佛剎微塵數一切如來修諸功德種種苦行尸波羅蜜門，或現不可說佛剎微塵數割截肢體羼提波羅蜜門，或現不可說佛剎微塵數勤修毘梨耶波羅蜜門，或現不可說佛剎微塵數一切菩薩修諸三昧禪定解脫門，或現不可說佛剎微塵數佛道圓滿智光明門，或現不可說佛剎微塵數勤求佛法為一文一句故捨無數身命門，或現不可說佛剎微塵數親近一切佛諮問一切法心無疲厭門，或現不可說佛剎微塵數隨諸眾生時節欲樂往詣其所方便成熟令住一切智海光明門，或現不可說佛剎微塵數降伏眾魔制諸外道顯現菩薩福智力門，或現不可說佛剎微塵數知一切工巧明智門，或現不可說佛剎微塵數知一切眾生差別明智門，或現不可說佛剎微塵數知一切法差別明智門，或現不可說佛剎微塵數知一切眾生心樂差別明智門，或現不可說佛剎微塵數知一切眾生根行、煩惱、習氣明智門，或現不可說佛剎微塵數知一切眾生種種業明智門，或現不可說佛剎微塵數開悟一切眾生門……。以如是等不可說佛剎微塵數方便門，往詣一切眾生住處而成熟之。所謂：或往天宮，或往龍宮，或往夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽宮，或往梵王宮，或往人王宮，或往閻羅王宮，或往畜生、餓鬼、地獄之所住處，以平等大悲、平等大願、平等智慧、平等方便攝諸眾生。或有見已而調伏者，或有聞已而調伏者，或有憶念而調伏者，或聞音聲而調伏者，或聞名號而調伏者，或見圓光而調伏者，或見光網而調伏者；隨諸眾生心之所樂，皆詣其所令其獲益。〔T10 0330〕佛子！此逝多林一切菩薩，為欲成熟諸眾生故，或時現處種種嚴飾諸宮殿中，或時示現住自樓閣寶師子座，道場眾會所共圍遶，周遍十方皆令得見，然亦不離此逝多林如來之所。佛子！此諸菩薩，或時示現無量化身雲，或現其身獨一無侶。所謂：或現沙門身，或現婆羅門身，或現苦行身，或現充盛身，或現醫王身，或現商主身，或現淨命身，或現妓樂身，或現奉事諸天身，或現工巧技術身。往詣一切村營城邑、王都聚落、諸眾生所，隨其所應，以種種形相、種種威儀、種種音聲、種種言論、種種住處，於一切世間猶如帝網行菩薩行。或說一切世間工巧事業，或說一切智慧照世明燈，或說一切眾生業力所莊嚴，或說十方國土建立諸乘位，或說智燈所照一切法境界，教化成就一切眾生，而亦不離此逝多林如來之所。

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

白話Plain reading

東方（澄觀科）毘盧遮那願光明菩薩十偈：這座林子裡現的，是佛道不可思議

那時，毘盧遮那願光明菩薩，承著佛的威神之力，觀察十方而說出偈頌：

「你們應當好好觀察：佛之道不可思議——就在這座逝多林裡，他示現出了神通之力。

「善逝（佛的德號之一，意思是好去、去而不還）的威神之力，所示現的無有數量（「無央數」的「央」是盡的意思，無央即無盡，「無央數」是古譯的定型語，就是無數）；一切世間都迷惑住了，弄不明白。

「法王（佛）所有的深妙之法，無量而難以思議；他所示現的種種神通，舉世沒有一個測得出來。

「因為他了達一切法本無形相，所以才稱他為佛；而他又具足種種相好莊嚴，怎麼稱揚也稱揚不盡。

「今天在這座林子裡面，示現出這樣大的神力，深到沒有邊際，任何言辭都辯說不了。

「你們看那大威德的、無量的菩薩眾——他們從十方的種種國土而來，來見這位世尊。

「他們所發的願全都具足，所修的行沒有障礙；一切世間，沒有一個測量得了他們。

「一切的緣覺（獨自覺悟、不由他教的聖者），以及那些大聲聞（聞佛音聲而悟道的弟子），全都不能知道菩薩所行的境界。

「菩薩的大智慧，於諸地全都到了究竟；他們高高地建起勇猛之幢，難以摧折、難以撼動。

「這些有大名稱的士夫，具有無量的三昧（心專注一境而不亂）之力；他們所示現的種種神變，充滿了整個法界。」

南方（澄觀科）不可壞精進王菩薩十偈：無來也無住，卻能一時俱集

那時，不可壞精進王菩薩，承著佛的威神之力，觀察十方而說出偈頌：

「你們看這些佛子——他們是智慧與功德的寶藏，把菩提之行修到究竟，使諸世間得到安隱。

「他們的心本來就明白通達，善於進入種種三昧；智慧沒有邊際，境界不可測量。

「今天這座逝多林，種種都莊嚴妝點過了；菩薩大眾像雲一樣聚集，親近著如來而住。

「你們看那沒有任何執著的、無量的大眾之海——他們從十方來到這裡，坐在寶蓮華的座上。

「沒有一個來處，也沒有一個住處；不依傍什麼，也不作戲論（無實義的言說爭辯）；離了塵垢，心無障礙，於法界得到究竟。

「他們建立起智慧之幢，堅固而不動搖；明知本無變化之法可得，卻又現起種種變化之事。

「十方無量的剎土，一切諸佛的處所，他們同時全都前往，而也並沒有分身。

「你們看釋師子（釋迦如來，佛如人中師子）的自在神通之力——他能使菩薩大眾，一時全部前來聚集。

「一切諸佛之法，在法界中全都平等；只因言說之故才顯得不同，這一眾都通達了。

「諸佛恆常安住在法界平等的邊際上，而演說種種差別之法，言辭沒有窮盡。」

西方（澄觀科）普勝無上威德王菩薩十偈：先法說三偈，後七喻顯（亦澄觀科）

那時，普勝無上威德王菩薩，承著佛的威神之力，觀察十方而說出偈頌：

「你們看這位無上士（佛的德號，於一切眾生中最上而無過之者）：廣大的智慧圓滿具足，善於通達說法的時與非時，為大眾演說法要；

「他摧伏一切外道、一切異論，普遍隨著眾生的心，為他們示現神通之力。

「正覺（佛）不是有量的，也不是無量的；不論說量還是說無量，牟尼（寂默者，佛的德號）全都超越了。

「像太陽在虛空之中，照臨一切之處；佛的智慧也是這樣，了達三世之法。

「譬如十五夜的月輪，沒有一點缺減；如來也是這樣，白淨之法全部圓滿。

「譬如空中的太陽，運行沒有片刻停止；如來也是這樣，神變恆常相續。

「譬如十方的剎土，在虛空中沒有什麼妨礙；世燈（佛）示現變化，在世間也是這樣。

「譬如世間的大地，是群生所依止的；照世之燈所轉的法輪，作為所依也是這樣。

「譬如猛烈疾速的風，所到之處沒有障礙；佛法也是這樣，迅速地遍布於世間。

「譬如大水輪，是世界所依而住的；智慧之輪也是如此，是三世諸佛所依。」

北方（澄觀科）無礙勝藏王菩薩十偈：一連九個寶喻

那時，無礙勝藏王菩薩，承著佛的威神之力，觀察十方而說出偈頌：

「譬如大寶山，饒益一切含識（有情識的眾生）；佛這座山也是這樣，普遍利益著世間。

「譬如大海之水，澄淨而沒有垢濁；見到佛也是這樣，能夠除去種種渴愛。

「譬如須彌山，從大海之中湧出；世間之燈也是如此，是從法之海中出來的。

「像大海具足眾寶，來求的人全都滿足；無師之智（不由他悟的佛智）也是這樣，見到的人全都開悟。

「如來甚深的智慧，無量而沒有數目；所以他的神通之力，示現起來難以思議。

「譬如工巧的幻術師，示現出種種事相；佛的智慧也是這樣，現起種種自在之力。

「譬如如意寶珠，能滿一切所欲；最勝之尊也是如此，能滿一切清淨之願。

「譬如明淨的寶珠，普遍照見一切之物；佛的智慧也是這樣，普遍照見群生的心。

「譬如八面之寶，等同地映照著各方；無礙之燈也是如此，普遍照著整個法界。

「譬如水清之珠，能澄清種種濁水；見到佛也是這樣，諸根全都清淨。」

東北方（澄觀科）化現法界願月王菩薩十偈：見佛者無不得益

那時，化現法界願月王菩薩，承著佛的威神之力，觀察十方而說出偈頌：

「譬如帝青寶，能把一切顏色都染成青色；見到佛的人也是這樣，全都發起菩提之行。

「在每一粒微塵之內，佛示現神通之力，使無量無邊的菩薩全都清淨。

「這甚深微妙之力，無邊而不可知；這是菩薩的境界，世間沒有一個測得出來。

「如來所示現的身，以清淨之相莊嚴，普遍入於法界，成就一切菩薩。

「那難以思議的佛國土，他在其中成就正覺；一切諸菩薩與世主，充滿其中。

「釋迦這位無上之尊，對於一切法全都自在；他示現神通之力，無邊而不可測量。

「菩薩的種種行，無量而沒有窮盡；如來的自在之力，為他們全都示現出來。

「佛子們善於修學那甚深的種種法界，成就無礙之智，明了一切法。

「善逝的威神之力，為大眾轉動法輪；神變普遍充滿，令世間全都清淨。

「如來的智慧圓滿，境界也清淨；譬如大龍王（能興雲降雨者），普遍濟度一切群生。」

東南方（澄觀科）法慧光焰王菩薩十偈：連舉足下足都無人能知

那時，法慧光焰王菩薩，承著佛的威神之力，觀察十方而說出偈頌：

「三世諸如來座下的聲聞大弟子，全都不能知道佛舉起腳、放下腳這一件事。

「過去、未來、現在三世的一切緣覺，也不知道如來舉起腳、放下腳這一件事。

「何況那些凡夫，被結使（煩惱的別名，能結縛眾生）所纏縛，被無明蓋覆了心識，怎麼可能知道導師！

「正覺的無礙之智，超過了語言之道；它的分量不可測量，誰能夠知道、能夠見到！

「譬如明月之光，沒有人測得出它的邊際；佛的神通也是如此，看不見它的終盡之處。

「他的每一個方便、念念之間所作的變化，就是用盡無量劫去思惟，也弄不明白。

「思惟一切智這不可思議之法，每一道方便之門，都找不到它的邊際。

「假使有人對於這樣的法，興起了廣大之願；那麼他對於這個境界，要知要見就不算難。

「勇猛地勤加修習那難以思議的大法之海；他的心沒有障礙，能入這道方便之門。

「心意已經調伏，志願也已寬廣，他必當獲得大菩提，那最殊勝的境界。」

西南方（澄觀科）破一切魔軍智幢王菩薩十偈：智身不是身

那時，破一切魔軍智幢王菩薩，承著佛的威神之力，觀察十方而說出偈頌：

「智慧之身並不是一般所謂的身，它無所障礙而難以思議；即使有人去思議它，一切人也都及不上。

「從不可思議的業，生起這清淨之身，殊特而妙好莊嚴，不執著於三界。

「光明照著一切，法界全都清淨；他開啟佛的菩提之門，出生種種智慧。

「譬如世間的太陽，普遍放出智慧的光明，遠離種種塵垢，滅除一切障礙，

「普遍清淨三有（欲有·色有·無色有，即三界）之處，永遠絕斷生死之流，成就菩薩之道，出生無上之覺。

「他示現無邊的色相，而這色相並無依處；所現的雖然無量，一切都不可思議。

「在菩提的一念之頃，就能覺了一切法；還想怎麼去測量如來智慧的邊際呢？

「一念之中全都明白通達一切三世之法；所以說佛的智慧無有窮盡，無可破壞。

「有智慧的人應當這樣，專一地思惟佛的菩提；而這一思惟本身也難以思議——思之而不可得。

「菩提不可言說，超過了語言之路；諸佛從此而生，這個法難以思議。」

西北方（澄觀科）願智光明幢王菩薩十偈：從善觀察一路到度脫眾生

那時，願智光明幢王菩薩，承著佛的威神之力，觀察十方而說出偈頌：

「若能好好觀察菩提這無盡之海，就能離開愚癡之念，決定地受持正法。

「得到決定之心，就能修習妙行；在禪定寂靜之中自加思慮，永遠斷除種種疑惑。

「他的心不疲倦，也沒有懈怠，輾轉增進而修，於諸佛之法得到究竟。

「信與智已經成就，念念使它增長；常樂於常常觀察那無所得、無所依之法。

「無量億千劫中所修的功德之行，一切全都迴向給諸佛所求之道。

「雖然還在生死之中，而心沒有染著；安住於諸佛之法，常樂於如來之行。

「世間所有的蘊、界等等諸法，一切全都捨離，專一地追求佛的功德。

「凡夫被虛妄迷惑所嬰纏，在世間常常流轉；菩薩心無障礙，救他們令得解脫。

「菩薩之行難以稱量，舉世沒有人思議得了；他遍除一切苦，普遍給群生安樂。

「已經獲得菩提之智了，又哀愍一切群生；光明照耀世間，度脫一切眾生。」

下方（澄觀科）破一切障勇猛智王菩薩十偈：佛名難聞，何況親近

那時，破一切障勇猛智王菩薩，承著佛的威神之力，觀察十方而說出偈頌：

「無量億千劫中，連佛的名字都難以聽到；何況還能得以親近他、永遠斷除種種疑惑！

「如來是世間之燈，通達一切法；普遍生起三世之福，令大眾全都清淨。

「如來妙好的色身，一切人所欽仰讚歎；億劫之中常常瞻仰，心裡也不會滿足。

「若有諸位佛子，觀佛妙好的色身，必定會捨掉對於諸有的執著，迴向於菩提之道。

「如來妙好的色身，恆常演出廣大的音聲，辯才沒有障礙，開啟佛的菩提之門；

「他曉悟無量而不可思議的眾生，令他們入於智慧之門，並授給他們菩提之記。

「如來出現於世間，作世間的大福田，普遍引導一切含識，令他們積集福行。

「若有人供養佛，就永遠除去惡道的怖畏，消滅一切苦，成就智慧之身。

「若見到兩足尊（兩足者中之尊，佛的德號），就能發起廣大之心；這人便恆常值遇諸佛，增長智慧之力。

「若見到人中最勝者，決意趣向菩提；這人便能自己知道，自己必當成就正覺。」

上方（澄觀科）法界差別願智神通王菩薩十一偈：寧受惡道苦，終不捨如來

那時，法界差別願智神通王菩薩，承著佛的威神之力，觀察十方而說出偈頌：

「釋迦這位無上之尊，具足一切功德；見到他的人心得清淨，迴向於大智慧。

「如來的大慈大悲，出現在世間，普遍為一切群生轉動無上的法輪。

「如來在無數劫中，勤苦地為著眾生；世間的人要怎樣，才報得了大師之恩？

「寧可在無量劫中受種種惡道之苦，終究不肯捨掉如來而只求自己的出離。

「寧可代一切眾生，備受一切苦，終究不肯捨掉佛而只求自己得安樂。

「寧可在諸惡趣中，恆常還能聽到佛的名號；也不願生到善道去，卻有一時聽不到佛。

「寧可生在諸地獄中，一一都經無數劫；終究不肯遠離佛而只求出離惡趣。

「為什麼願意久久住在一切惡道之中？因為在那裡得以見到如來，增長智慧的緣故。

「若能見到佛，就除滅一切苦；能入於諸如來大智的境界。

「若能見到佛，就捨離一切障礙；長養無盡之福，成就菩提之道。

「如來能永遠斷除一切眾生的疑惑，隨著他們心裡所樂的，普遍全都令其滿足。」

普賢開發（一）：以十一種等法界的方便，開顯這個三昧

那時，普賢菩薩摩訶薩普遍觀察一切菩薩眾會，用等同法界的方便、等同虛空界的方便、等同眾生界的方便，等同三世、等同一切劫、等同一切眾生之業、等同一切眾生之欲、等同一切眾生之解、等同一切眾生之根、等同一切眾生成熟之時、等同一切法光影的方便，為諸菩薩，用十種法句（能開顯法義的言說單位）來開發、顯示、照明、演說這個師子頻申三昧（佛所入之定名，如師子伸展舒身而威勢自現）。哪十種呢？就是——

普賢開發（二）：十種法句逐句

「演說那能示現等同法界的一切佛剎微塵之中，諸佛出興的次第、諸剎成立與壞滅的次第的法句；

「演說那能示現等同虛空界的一切佛剎之中，盡未來劫讚歎如來功德之音聲的法句；

「演說那能示現等同虛空界的一切佛剎之中，如來出世、無量無邊成正覺之門的法句；

「演說那能示現等同虛空界的一切佛剎之中，佛坐道場、菩薩眾會的法句；

「演說在一切毛孔之中，念念出現等同三世一切佛的變化之身、充滿法界的法句；

「演說能令一身充滿十方一切剎海、平等顯現的法句；

「演說能令在一切諸境界之中，普遍現出三世諸佛神變的法句；

「演說能令在一切佛剎微塵之中，普遍現出三世一切佛剎微塵數之佛的種種神變、經歷無量劫的法句；

「演說能令一切毛孔出生三世一切諸佛大願海之音、盡未來劫開發化導一切菩薩的法句；

「演說能令佛的師子座其量等同法界，菩薩眾會與道場莊嚴等同而無差別，盡未來劫轉動種種微妙法輪的法句。

「佛子！這十種只是為首的，另有不可說佛剎微塵數那麼多的法句，全都是如來智慧的境界。」

普賢重頌十偈：一一毛孔中，微塵數剎海

那時，普賢菩薩想要重新宣說這個義理，承著佛的威神之力，觀察如來，觀察眾會，觀察諸佛難以思議的境界，觀察諸佛無邊的三昧，觀察不可思議的種種世界海，觀察不可思議的如幻之法智，觀察不可思議的三世諸佛全都平等，觀察一切無量無邊的種種言辭之法，而說出偈頌：

「在每一個毛孔之中，都有微塵數的剎海；那裡面全都有如來坐著，也全都具足菩薩之眾。

「在每一個毛孔之中，有無量的種種剎海；佛安處在菩提座上，就這樣周遍法界。

「在每一個毛孔之中，有一切剎塵數的佛；菩薩大眾圍繞著，佛為他們宣說普賢之行。

「佛坐在一個國土之中，卻充滿了十方世界；無量的菩薩之雲，全都來聚集在他的處所。

「億剎微塵數那麼多的菩薩功德之海，一齊從法會之中起身，遍滿十方世界。

「他們全都安住普賢之行，全都遊於法界之海；普遍現身於一切剎土，平等地入於諸佛之會。

「他們安坐在一切剎土，聽聞一切法；在每一個國土之中，億劫地修習種種行。

「菩薩所修的行，是普遍明徹法海之行；入於大願之海，住在佛境界之地。

「他們了達普賢之行，出生諸佛之法，具足佛功德之海，廣泛地現起神通之事。

「他們的身雲等同微塵之數，充滿遍及一切剎土，普遍降下甘露之法，令大眾住於佛道。」

世尊放光：從眉間白毫相放出普照三世法界門之光

那時，世尊想要令諸菩薩安住於如來師子頻申的廣大三昧，於是從眉間的白毫相放出大光明，這光名叫「普照三世法界門」，另以不可說佛剎微塵數的光明作為它的眷屬（隨主而行的伴光），普遍照耀十方一切世界海中的諸佛國土。

依光見法（一）：逝多林大眾所見的塵中剎土

那時，逝多林的菩薩大眾，全都見到盡法界、盡虛空界的一切佛剎、每一粒微塵之中，各有一切佛剎微塵數那麼多的諸佛國土，有種種的名字、種種的顏色、種種的清淨、種種的住處、種種的形相。就像這樣的一切諸國土之中，都有大菩薩坐在道場的師子座上成就等正覺，菩薩大眾前後圍繞著，諸位世間之主在旁供養。

依光見法（二）：所見之五事（澄觀科為多類攝化遍周法界）

「或者見到在不可說佛剎那樣多的大眾會中，發出微妙音聲充滿法界，轉動正法之輪；

「或者見到在天的宮殿、龍的宮殿、夜叉的宮殿，以及乾闥婆（尋香而食的樂神）、阿脩羅、迦樓羅（金翅鳥）、緊那羅（似人而非人的歌神）、摩睺羅伽（大蟒神）、人、非人等等的種種宮殿之中，

「或者在人間的村邑聚落、王都大處，現出種種的姓、種種的名、種種的身、種種的相、種種的光明，住在種種的威儀之中，入於種種的三昧，現起種種的神變，

「或者有時自己以種種言音，

「或者令種種的諸菩薩等在種種的大眾會中，以種種的言辭宣說種種的法。

類通十方：這一會所見，十方諸會同見

像這一會之中，菩薩大眾見到這樣諸佛如來甚深三昧的大神通力那樣；這樣盡法界、盡虛空界，東、西、南、北、四維、上、下一切方位之海中，依著眾生的心想而安住，從前際一直到現在，一切國土之身、一切眾生之身、一切虛空之道，其中每一個毛端那麼大的地方，一一各有微塵數的剎土隨種種業的生起而次第安住，也全都有道場菩薩眾會，也全都像這樣見到佛的神力——不壞三世，不壞世間，在一切眾生心中現出他的影像，隨著一切眾生心裡所樂的發出微妙言音，普遍入於一切眾會之中，普遍現於一切眾生之前，色相各有分別而智慧沒有差異，隨著他們各自所應的開示佛法，教化調伏一切眾生而未曾休息。

見證因緣：能見這神力的，都不是無因

凡是能見到這佛之神力的，都是毘盧遮那如來在往昔之時以善根攝受過的，或者昔日曾被四攝（布施·愛語·利行·同事）所攝取，或者是由見聞、憶念、親近而成熟的，或者是往昔曾教他發起無上正等正覺之心的，或者是往昔在諸佛之處同種善根的，或者是過去以一切智的善巧方便教化成熟的。

得益（一）：所入之十門

所以他們全都得以入於如來不可思議的甚深三昧、盡法界盡虛空界的大神通力——

「或者入於法身，或者入於色身，或者入於往昔所成就之行，或者入於圓滿的諸波羅蜜，或者入於莊嚴清淨的行輪，或者入於菩薩諸地，或者入於成正覺之力，或者入於佛所住三昧無差別的大神變，或者入於如來之力與無畏之智，或者入於佛的無礙辯才之海。

得益（二）：能入之十門

那些菩薩以種種的解、種種的道、種種的門、種種的入、種種的理趣、種種的隨順、種種的智慧、種種的助道、種種的方便、種種的三昧，入於這樣等等十不可說佛剎微塵數的佛神變海方便之門。

得益（三）：什麼叫種種三昧——所列之一百零一門

什麼叫作種種三昧呢？就是：普莊嚴法界三昧、普照一切三世無礙境界三昧、法界無差別智光明三昧、入如來境界不動轉三昧、普照無邊虛空三昧、入如來力三昧、佛無畏勇猛奮迅莊嚴三昧、一切法界旋轉藏三昧、如月普現一切法界以無礙音大開演三昧、普清淨法光明三昧、無礙繒法王幢三昧、一一境界中悉見一切諸佛海三昧、於一切世間悉現身三昧、入如來無差別身境界三昧、隨一切世間轉大悲藏三昧、知一切法無有迹三昧、知一切法究竟寂滅三昧、雖無所得而能變化普現世間三昧、普入一切剎三昧、莊嚴一切佛剎成正覺三昧、觀一切世間主色相差別三昧、觀一切眾生境界無障礙三昧、能出生一切如來母三昧、能修行入一切佛海功德道三昧、一一境界中出現神變盡未來際三昧、入一切如來本事海三昧、盡未來際護持一切如來種性三昧、以決定解力令現在十方一切佛剎海皆清淨三昧、一念中普照一切佛所住三昧、入一切境界無礙際三昧、令一切世界為一佛剎三昧、出一切佛變化身三昧、以金剛王智知一切諸根海三昧、知一切如來同一身三昧、知一切法界所安立悉住心念際三昧、於一切法界廣大國土中示現涅槃三昧、令住最上處三昧、於一切佛剎現種種眾生差別身三昧、普入一切佛智慧三昧、知一切法性相三昧、一念普知三世法三昧、念念中普現法界身三昧、以師子勇猛智知一切如來出興次第三昧、於一切法界境界慧眼圓滿三昧、勇猛趣向十力三昧、放一切功德圓滿光明普照世間三昧、不動藏三昧、說一法普入一切法三昧、於一法以一切言音差別訓釋三昧、演說一切佛無二法三昧、知三世無礙際三昧、知一切劫無差別三昧、入十力微細方便三昧、於一切劫成就一切菩薩行不斷絕三昧、十方普現身三昧、於法界自在成正覺三昧、生一切安隱受三昧、出一切莊嚴具莊嚴虛空界三昧、念念中出等眾生數變化身雲三昧、如來淨空月光明三昧、常見一切如來住虛空三昧、開示一切佛莊嚴三昧、照明一切法義燈三昧、照十力境界三昧、三世一切佛幢相三昧、一切佛一密藏三昧、念念中所作皆究竟三昧、無盡福德藏三昧、見無邊佛境界三昧、堅住一切法三昧、現一切如來變化悉令知見三昧、念念中佛日常出現三昧、一日中悉知三世所有法三昧、普音演說一切法性寂滅三昧、見一切佛自在力三昧、法界開敷蓮華三昧、觀諸法如虛空無住處三昧、十方海普入一方三昧、入一切法界無源底三昧、一切法海三昧、以寂靜身放一切光明三昧、一念中現一切神通大願三昧、一切時一切處成正覺三昧、以一莊嚴入一切法界三昧、普現一切諸佛身三昧、知一切眾生廣大殊勝神通智三昧、一念中其身遍法界三昧、現一乘淨法界三昧、入普門法界示現大莊嚴三昧、住持一切佛法輪三昧、以一切法門莊嚴一法門三昧、以因陀羅網願行攝一切眾生界三昧、分別一切世界門三昧、乘蓮華自在遊步三昧、知一切眾生種種差別神通智三昧、令其身恆常現於一切眾生之前的三昧、知一切眾生差別音聲言辭海三昧、知一切眾生差別智神通三昧、大悲平等藏三昧、一切佛入如來際三昧、觀察一切如來解脫處師子頻申三昧。菩薩以這樣等等不可說佛剎微塵數的三昧，入於毘盧遮那如來念念充滿一切法界的三昧神變之海。

廣所入（一）：這些菩薩所具足的智與德

那些菩薩全都具足大智神通，明利而自在，安住於諸地，以廣大之智普遍觀察一切；他們從諸智慧的種性而生，一切智智（佛智之中的佛智）常常現在面前，得到離癡翳的清淨智眼，為一切眾生作調御之師；安住於佛的平等，對於一切法沒有分別；了達境界，知道諸世間的體性全都寂滅而沒有依處；普遍前往一切諸佛國土而無所執著，全都能觀察一切諸法而無所住著，遍入一切妙法宮殿而沒有一個來處。

廣所入（二）：教化世間與住三昧不動

他們教化調伏一切世間，普遍為眾生現出安隱之處；以智慧解脫作為自己所行；恆常以智慧之身住在離貪的邊際，超出諸有之海，示現真實之際；智光圓滿，普遍見到諸法；住於三昧，堅固而不動；對於一切眾生恆常生起大悲，知道種種法門全都如幻，一切眾生全都如夢，一切如來全都如影，一切言音全都如響，一切諸法全都如化。

廣所入（三）：從積集行願到諸波羅蜜

他們善能積集殊勝的行願，智慧圓滿，清淨善巧，心極寂靜；善於進入一切總持（能總攝憶持而不忘）的境界，具足三昧之力，勇猛而無所怯懦；獲得明智之眼，住在法界之際，到了一切法無所得之處；修習無涯的智慧大海，到達智波羅蜜究竟的彼岸，被般若波羅蜜所攝持；以神通波羅蜜普遍入於世間，依著三昧波羅蜜而得心的自在。

廣所入（四）：四種智與說法無盡

他們以不顛倒之智知一切義，以巧分別之智開示法藏，以現了之智訓釋文辭，以大願之力說法無盡，以無所畏懼作大師子吼；常樂於觀察無依處之法，以清淨的法眼普遍觀察一切，以清淨的智月照見世間的成與壞，以智慧之光照見真實之諦；他們的福德智慧如同金剛之山，一切譬諭都比不上；善於觀察諸法，慧根增長；勇猛精進，摧伏眾魔；無量的智慧，威光熾盛。

廣所入（五）：身超世間，遍往佛土

他們的身超出一切世間，得到一切法的無礙智慧，善能悟解有盡與無盡之際；住在普遍之際，入於真實之際，無相的觀智常常現在面前；善巧地成就諸菩薩行，以無二之智知種種境界，普遍見到一切世間諸趣，遍往一切諸佛國土；智燈圓滿，對於一切法沒有種種暗障，放出清淨的法光照耀十方世界。

廣所入（六）：為世福田，現身應化

他們作諸世間的真實福田，或見或聞都令所願滿足，福德高大而超過諸世間，勇猛無畏而摧伏諸外道；演出微妙之音遍於一切剎土，普遍見佛而心無厭足；對於佛的法身已經得到自在，隨著所應教化的而為之現身，一身充滿一切佛剎；已經得到自在清淨的神通，乘著大智之舟，所往之處沒有障礙，智慧圓滿而周遍法界；譬如太陽出來普照世間，隨著眾生的心現出他的色像。

廣所入（七）：知根說法，一句演一切修多羅海

他們知道諸眾生的根性與欲樂，入於一切法無諍的境界；知道諸法之性無生無起，能令小的與大的自在地相入；決了佛地甚深的旨趣，以無盡之句宣說甚深之義，在一句之中演說一切修多羅（佛所說的經）之海；獲得大智慧的陀羅尼（總持）之身，凡所受持的永遠不會忘失；一念之間能憶起無量劫的事，一念之間全都知道三世一切眾生之智。

廣所入（八）：常轉法輪，一一塵中現成正覺

他們恆常以一切陀羅尼門，演說無邊的諸佛法海，常轉不退的清淨法輪，令諸眾生全都生起智慧；得到佛境界的智慧光明，入於善見的甚深三昧；入於一切法無障礙之際，於一切法勝智自在，一切境界清淨莊嚴；普遍入於十方一切法界，隨其方所無不全都到達；在每一粒微塵之中現出成正覺，在無色之性中現出一切色，以一切方位普遍入於一方。那些菩薩具足這樣等等無邊的福智功德之藏，常被諸佛所稱歎，用種種言辭宣說他們的功德也說不能盡；他們無不全都在逝多林中，深入如來的功德大海，全都看見佛光明所照的境界。

荷恩興供：化現十種大莊嚴雲

那時，諸菩薩得到不可思議的正法光明，心中大為歡喜，各自在自己的身上以及樓閣、種種莊嚴之具，連同自己所坐的師子之座，遍於逝多林一切物中，化現出種種大莊嚴之雲，充滿一切十方法界。就是——

「在念念之中放出大光明雲，充滿十方，全都能開悟一切眾生；

「出現一切摩尼寶鈴之雲，充滿十方，發出微妙之音，稱揚讚歎三世諸佛的一切功德；

「出現一切音樂之雲，充滿十方，音聲之中演說一切眾生種種業的果報；

「出現一切菩薩種種願行色相之雲，充滿十方，宣說諸菩薩所有的大願；

「出現一切如來自在變化之雲，充滿十方，演出一切諸佛如來的語言音聲；

「出現一切菩薩相好莊嚴身之雲，充滿十方，宣說諸如來在一切國土出興的次第；

「出現三世如來道場之雲，充滿十方，現出一切如來成等正覺的功德莊嚴；

「出現一切龍王之雲，充滿十方，雨下一切諸香；

「出現一切世主身之雲，充滿十方，演說普賢菩薩之行；

「出現一切寶莊嚴清淨佛剎之雲，充滿十方，現出一切如來轉動正法之輪。

這些菩薩因為得到不可思議的法光明的緣故，於法應當如此，所以出興這樣等等不可說佛剎微塵數的大神變莊嚴之雲。

文殊述德十三偈：汝應觀此逝多林

那時，文殊師利菩薩，承著佛的威神之力，想要重新宣說這逝多林中種種神變之事，觀察十方而說出偈頌：

「你們應當觀看這座逝多林——以佛的威神之力，它廣大到沒有邊際；一切莊嚴全都示現出來，十方法界全都充滿。

「十方一切諸國土，無邊品類的大莊嚴，在那些座位等等的境界之中，色像分明地全都顯現出來。

「從諸佛子的毛孔之中，出現種種莊嚴的寶焰之雲，並發出如來微妙之音，遍滿十方一切剎土。

「寶樹的華中現出妙好之身，那身的色相等同於梵王；他從禪定中起身而遊步，進退舉止的威儀恆常寂靜。

「如來每一個毛孔之內，常常現出難以思議的變化之身，全都像普賢大菩薩那樣，以種種諸相作為嚴好。

「逝多林上的虛空之中，所有的莊嚴都發出妙音，普遍宣說三世諸菩薩成就一切功德之海。

「逝多林中的諸寶樹，也發出無量的妙音之聲，演說一切諸群生種種業海各各差別。

「林中所有的種種境界，全都現出三世諸如來；一一都興起大神通，其數如十方剎海的微塵。

「十方所有的諸國土，一切剎海微塵數那麼多，全都入於如來的毛孔之中，次第莊嚴全都現前可見。

「所有的莊嚴之中都現出佛，其數等同眾生而遍於世間；一一都放出大光明，種種隨宜地教化群品。

「香焰、眾華以及寶藏，一切莊嚴殊妙之雲，無不廣大等同虛空，遍滿十方諸國土。

「十方三世一切佛，所有莊嚴的妙道場，在這座園林的境界之中，一一色像都明白現出。

「一切普賢一般的諸佛子，在百千劫海之中莊嚴的剎土，其數無量等同眾生，無不在這座林中見到。」

無涯大用（一）：得三昧而起大悲門

那時，那些菩薩因為被佛的三昧光明所照的緣故，即時得以進入這樣的三昧，一一都得到不可說佛剎微塵數的大悲之門，利益安樂一切眾生；在他們身上的每一個毛孔，都放出不可說佛剎微塵數的光明；每一道光明，都化現出不可說佛剎微塵數的菩薩。他們的身形相貌像世間的諸主，普遍現於一切眾生之前，周匝遍滿十方法界，以種種方便教化調伏——

無涯大用（二）：所現之二十五門逐門

「或者現出不可說佛剎微塵數的諸天宮殿無常之門，

「或者現出不可說佛剎微塵數的一切眾生受生之門，

「或者現出不可說佛剎微塵數的一切菩薩修行之門，

「或者現出不可說佛剎微塵數的夢境之門，

「或者現出不可說佛剎微塵數的菩薩大願之門，

「或者現出不可說佛剎微塵數的震動世界之門，

「或者現出不可說佛剎微塵數的分別世界之門，

「或者現出不可說佛剎微塵數的現生世界之門，

「或者現出不可說佛剎微塵數的檀波羅蜜（布施度）之門，

「或者現出不可說佛剎微塵數的一切如來修諸功德種種苦行的尸波羅蜜（持戒度）之門，

「或者現出不可說佛剎微塵數的割截肢體的羼提波羅蜜（忍辱度）之門，

「或者現出不可說佛剎微塵數的勤修毘梨耶波羅蜜（精進度）之門，

「或者現出不可說佛剎微塵數的一切菩薩修諸三昧禪定解脫之門，

「或者現出不可說佛剎微塵數的佛道圓滿智光明之門，

「或者現出不可說佛剎微塵數的勤求佛法、為了一文一句的緣故而捨棄無數身命之門，

「或者現出不可說佛剎微塵數的親近一切佛、諮問一切法而心無疲厭之門，

「或者現出不可說佛剎微塵數的隨著諸眾生的時節欲樂而前往其處、以方便成熟他們令住於一切智海光明之門，

「或者現出不可說佛剎微塵數的降伏眾魔、制伏諸外道、顯現菩薩福智之力之門，

「或者現出不可說佛剎微塵數的知一切工巧的明智之門，

「或者現出不可說佛剎微塵數的知一切眾生差別的明智之門，

「或者現出不可說佛剎微塵數的知一切法差別的明智之門，

「或者現出不可說佛剎微塵數的知一切眾生心樂差別的明智之門，

「或者現出不可說佛剎微塵數的知一切眾生根行、煩惱、習氣的明智之門，

「或者現出不可說佛剎微塵數的知一切眾生種種業的明智之門，

「或者現出不可說佛剎微塵數的開悟一切眾生之門。

無涯大用（三）：所化之處與所化之益

他們以這樣等等不可說佛剎微塵數的方便之門，前往一切眾生的住處而成熟他們。就是：或者前往天宮，或者前往龍宮，或者前往夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽的宮中，或者前往梵王宮，或者前往人王宮，或者前往閻羅王宮，或者前往畜生、餓鬼、地獄的所住之處，以平等的大悲、平等的大願、平等的智慧、平等的方便攝取一切眾生。

或有見了之後就被調伏的，或有聽了之後就被調伏的，或有憶念了就被調伏的，或有聽到音聲就被調伏的，或有聽到名號就被調伏的，或有見到圓光就被調伏的，或有見到光網就被調伏的；隨著諸眾生心裡所樂的，全都到他們的處所令他們獲益。

通顯多類化（一）：現處宮殿樓閣，而不離逝多林

「佛子！這逝多林中的一切菩薩，為了要成熟諸眾生的緣故，或者有時現處在種種嚴飾的諸宮殿之中，或者有時示現住在自己樓閣的寶師子座上，被道場眾會共同圍繞著，周遍十方都令人見到，然而也並沒有離開這逝多林如來的處所。

通顯多類化（二）：十二種身相

「佛子！這些菩薩，或者有時示現無量的化身之雲，或者現出自己的身獨一而無伴侶。就是：或者現出沙門（出家修道者）之身，或者現出婆羅門之身，或者現出苦行之身，或者現出充盛（資財豐盛）之身，或者現出醫王之身，或者現出商主之身，或者現出淨命（以正命自活）之身，或者現出妓樂之身，或者現出奉事諸天之身，或者現出工巧技術之身。

通顯多類化（三）：所往之處與所說之法

「他們前往一切村營城邑、王都聚落、諸眾生的處所，隨著他們各自所應的，以種種形相、種種威儀、種種音聲、種種言論、種種住處，在一切世間之中猶如帝網（帝釋天宮的寶網，珠珠相映）一般地行菩薩行。

「或者宣說一切世間的工巧事業，或者宣說一切智慧照世的明燈，或者宣說一切眾生業力所莊嚴的，或者宣說十方國土建立諸乘的位次，或者宣說智燈所照的一切法境界，教化成就一切眾生，而也並沒有離開這逝多林如來的處所。

The East (Chengguan's outline) — Ten Verses of the Bodhisattva Vairocana Vow-Light: What Appears in This Grove Is the Way of the Buddha, Beyond Thinking

At that time the bodhisattva Vairocana Vow-Light, sustained by the majestic spiritual power of the Buddha, contemplated the ten directions and spoke these verses:

“You should all contemplate well: the way of the Buddha is beyond thinking — right here within this Jeta Grove he has displayed the power of the spiritual penetrations.

“The majestic spiritual power of the Well-Gone One (one of the epithets of the Buddha, meaning gone well, gone and not returning) — what it displays is without number (the ‘yang’ of ‘wu yang shu’ means an end, so ‘without end’; ‘wu yang shu’ is a set phrase of the ancient translations, and means numberless); all the worlds are bewildered by it and cannot make it out.

“The deep and subtle dharmas that belong to the Dharma king (the Buddha) are measureless and hard to think of; the various spiritual penetrations that he displays, no one in the whole world can fathom.

“Because he has penetrated that all dharmas are of themselves without form, therefore he is called a buddha; and because he is furnished besides with every kind of mark and adornment, however one extols him it cannot be extolled to the end.

“Today, inside this grove, he has displayed spiritual power as great as this, deep to where there is no limit, and no words at all can argue it out.

“Look upon those bodhisattva hosts, of great majestic virtue and measureless — they have come from every kind of land in the ten directions, come to see this World-Honored One.

“The vows they have made are all of them furnished complete, the practices they cultivate are without obstruction; in all the worlds there is not one who can take their measure.

“All the pratyekabuddhas (sages who awaken alone and not by another's teaching), and those great śrāvakas (disciples who heard the Buddha's voice and awakened to the way), are none of them able to know the realm in which the bodhisattvas walk.

“The great wisdom of the bodhisattvas has reached the end of every one of the grounds; high have they raised the banner of valor, hard to break down and hard to shake.

“These men of great renown have the power of measureless samādhi (the mind concentrated upon one object and not scattered); the various spiritual changes that they display have filled the whole Dharma realm.”

The South (Chengguan's outline) — Ten Verses of the Bodhisattva Indestructible Exertion King: No Coming and No Abiding, and Yet They Can Gather Together at One Time

At that time the bodhisattva Indestructible Exertion King, sustained by the majestic spiritual power of the Buddha, contemplated the ten directions and spoke these verses:

“Look upon these sons of the Buddha — they are the treasury of wisdom and of merit, they have cultivated the practice of awakening to its end, and cause the worlds to gain peace and ease.

“Their minds are of themselves clear and penetrating, and they enter well into every kind of samādhi; their wisdom is without limit, and their realm cannot be fathomed.

“Today this Jeta Grove has been adorned and dressed in every kind of way; the great host of bodhisattvas has gathered like clouds, and abides drawn near to the Tathāgata.

“Look upon that ocean of a great host, measureless and clinging to nothing at all — they have come here from the ten directions and sit upon seats of jeweled lotus flowers.

“There is not one place they come from, nor one place where they abide; they lean upon nothing, and make no idle argument (talk and dispute that has no real meaning); parted from dust and stain, their minds are unobstructed, and in the Dharma realm they have reached the end.

“They have set up the banner of wisdom, firm and unshaken; knowing plainly that there is no dharma of transformation to be got, they yet bring forth every kind of matter of transformation.

“To the measureless lands of the ten directions, to the places of all the buddhas, they go at one and the same time and all of them, and yet neither do they divide their bodies.

“Look upon the sovereign power of the spiritual penetrations of the Śākya lion (the Tathāgata Śākyamuni; a buddha is as a lion among men) — he can cause the great host of bodhisattvas to come and gather together, all of them at one time.

“All the dharmas of all the buddhas are in the Dharma realm all of them even; it is only for the sake of speech that they seem to differ, and this whole host has penetrated it.

“The buddhas abide constantly upon the limit of the evenness of the Dharma realm, and set forth every kind of differentiated dharma, and their words have no end.”

The West (Chengguan's outline) — Ten Verses of the Bodhisattva Universally Victorious Unsurpassed Majestic Virtue King: First Three Verses Speaking by the Dharma, Then Seven Made Manifest by Simile (also Chengguan's outline)

At that time the bodhisattva Universally Victorious Unsurpassed Majestic Virtue King, sustained by the majestic spiritual power of the Buddha, contemplated the ten directions and spoke these verses:

“Look upon this Unsurpassed One (an epithet of the Buddha: among all beings the highest, with none to surpass him): his vast wisdom is round and complete, he penetrates well the time and the not-time for the speaking of the Dharma, and for the great host he sets forth the essentials of the Dharma;

“he crushes down all the outsiders' ways, all the divergent arguments, and universally, in accord with the minds of beings, displays for them the power of the spiritual penetrations.

“The Rightly Awakened One (the Buddha) is not one that has measure, nor yet is he one that is measureless; whether one speaks of measure or of the measureless, the Muni (the silent one; an epithet of the Buddha) has passed clean beyond them both.

“Like the sun within empty space, which shines down upon every place; the wisdom of the Buddha is just so, penetrating the dharmas of the three times.

“It is as with the disc of the moon on the fifteenth night, which has not a fraction lacking; the Tathāgata is just so, his white and pure dharmas all of them complete.

“It is as with the sun in the sky, which runs on and does not stop for a moment; the Tathāgata is just so, his spiritual changes constantly continuing on.

“It is as with the lands of the ten directions, which within empty space have nothing to hinder them; the lamp of the world (the Buddha) displays his transformations, and it is so likewise in the world.

“It is as with the great earth of the world, which is that upon which the flocks of the living depend; and the wheel of the Dharma that the lamp lighting the world turns, in being that upon which they depend, is just so.

“It is as with a fierce and swift wind, which where it goes has no obstruction; the Dharma of the Buddha is just so, spreading swiftly throughout the world.

“It is as with the great wheel of water, which is that upon which the worlds depend and abide; the wheel of wisdom is likewise so, that upon which the buddhas of the three times depend.”

The North (Chengguan's outline) — Ten Verses of the Bodhisattva Unobstructed Victorious Treasury King: Nine Jewel Similes One After Another

At that time the bodhisattva Unobstructed Victorious Treasury King, sustained by the majestic spiritual power of the Buddha, contemplated the ten directions and spoke these verses:

“It is as with a great jewel mountain, which enriches all that bear consciousness (beings that have feeling and consciousness); this mountain that is the Buddha is just so, universally benefiting the world.

“It is as with the water of the great ocean, clear and pure and without stain or turbidity; seeing the Buddha is just so, and is able to take away every kind of thirsting craving.

“It is as with Mount Sumeru, which wells up out of the midst of the great ocean; the lamp of the world is likewise so, and has come forth out of the ocean of the Dharma.

“As the great ocean is furnished with a multitude of jewels, and those who come seeking are all satisfied; the wisdom that has no teacher (the wisdom of a buddha, awakened to not by another) is just so, and those who see it are all awakened.

“The deep wisdom of the Tathāgata is measureless and without number; and therefore the power of his spiritual penetrations, when he displays it, is hard to think of.

“It is as with a skilled illusionist, who displays every kind of matter; the wisdom of the Buddha is just so, bringing forth every kind of sovereign power.

“It is as with a wish-fulfilling gem, which can satisfy every wish; the Most Victorious Honored One is likewise so, and can satisfy every pure vow.

“It is as with a bright and clear gem, which reflects universally all things; the wisdom of the Buddha is just so, reflecting universally the minds of the flocks of the living.

“It is as with an eight-faced jewel, which mirrors the several quarters evenly; the unobstructed lamp is likewise so, universally shining upon the whole Dharma realm.

“It is as with a water-clearing pearl, which can clear every kind of turbid water; seeing the Buddha is just so, and all the faculties become pure.”

The Northeast (Chengguan's outline) — Ten Verses of the Bodhisattva Manifesting-the-Dharma-Realm Vow Moon King: Of Those Who See the Buddha There Is None Who Does Not Gain Benefit

At that time the bodhisattva Manifesting-the-Dharma-Realm Vow Moon King, sustained by the majestic spiritual power of the Buddha, contemplated the ten directions and spoke these verses:

“It is as with the emperor-blue jewel, which can dye every color blue; those who see the Buddha are so likewise, and all of them give rise to the practice of awakening.

“Within each and every mote of dust the Buddha displays the power of the spiritual penetrations, causing measureless and boundless bodhisattvas all to become pure.

“This deep and subtle power is boundless and cannot be known; this is the realm of the bodhisattvas, and in the world there is not one who can fathom it.

“The bodies that the Tathāgata displays are adorned with pure marks, and enter universally into the Dharma realm, bringing all bodhisattvas to accomplishment.

“Those buddha-lands that are hard to think of — within them he accomplishes right awakening; and all the bodhisattvas and the lords of the world fill them full.

“Śākya, this unsurpassed Honored One, is sovereign over all dharmas; he displays the power of the spiritual penetrations, boundless and not to be fathomed.

“The various practices of the bodhisattvas are measureless and have no end; and the sovereign power of the Tathāgata displays them for them all.

“The sons of the Buddha cultivate well and learn those deep and various Dharma realms, accomplish unobstructed wisdom, and understand all dharmas.

“By the majestic spiritual power of the Well-Gone One, for the great host the wheel of the Dharma is turned; his spiritual changes universally fill all, and cause the worlds all to be pure.

“The wisdom of the Tathāgata is round and complete, and his realm too is pure; it is as with a great dragon king (one that can raise clouds and send down rain), universally saving all the flocks of the living.”

The Southeast (Chengguan's outline) — Ten Verses of the Bodhisattva Dharma Wisdom Flame-of-Light King: Not Even the Raising and the Setting Down of a Foot Can Anyone Know

At that time the bodhisattva Dharma Wisdom Flame-of-Light King, sustained by the majestic spiritual power of the Buddha, contemplated the ten directions and spoke these verses:

“The great śrāvaka disciples at the feet of the tathāgatas of the three times are none of them able to know this one matter, the Buddha's raising of a foot and setting down of a foot.

“All the pratyekabuddhas of the three times — past, future, and present — likewise do not know the Tathāgata's raising of a foot and setting down of a foot.

“How much less those ordinary persons, bound and tangled by the fetters (another name for the afflictions, which can bind beings fast), their consciousness covered over by ignorance — how could they ever know the Guide!

“The unobstructed wisdom of the Rightly Awakened One has passed beyond the road of words; its measure cannot be fathomed, and who is there able to know it, able to see it!

“It is as with the light of the bright moon, of which no one can fathom the limit; the spiritual penetrations of the Buddha are likewise so, and one does not see the place where they come to an end.

“Each and every one of his skillful means, the transformations he works from thought to thought — though one used up measureless kalpas in pondering them, one would not make them out.

“Pondering all-knowing wisdom, this dharma beyond thinking — of each and every gate of skillful means one can find no limit.

“Suppose that there were a person who toward a dharma such as this raised up a vast vow; then for him, as to this realm, to know it and to see it would not be hard.

“Valiantly and diligently he cultivates that great ocean of the Dharma that is hard to think of; his mind is without obstruction, and he can enter this gate of skillful means.

“His mind and thought are tamed already, and his aspiration too is broad; he will assuredly obtain the great awakening, that most surpassing realm.”

The Southwest (Chengguan's outline) — Ten Verses of the Bodhisattva Wisdom Banner King Who Destroys All the Armies of Māra: The Body of Wisdom Is Not a Body

At that time the bodhisattva Wisdom Banner King Who Destroys All the Armies of Māra, sustained by the majestic spiritual power of the Buddha, contemplated the ten directions and spoke these verses:

“The body of wisdom is not a body in the ordinary way of speaking; it has nothing to obstruct it and is hard to think of; and even if someone should think of it, all persons alike fall short.

“Out of karma that is beyond thinking there arises this pure body, singular and wondrously adorned, not attached to the three realms.

“Its light shines upon all, and the Dharma realm is wholly pure; he opens the gate of the awakening of a buddha, and brings forth every kind of wisdom.

“It is as with the sun of the world, which universally sends forth the light of wisdom, parting from every kind of dust and stain and extinguishing every obstruction,

“universally purifying the places of the three kinds of existence (existence in the realm of desire · in the realm of form · in the formless realm, that is, the three realms), forever cutting off the flood of birth-and-death, accomplishing the way of a bodhisattva, and bringing forth the unsurpassed awakening.

“He displays boundless forms, and these forms have no place they depend on; and though what he displays is measureless, all of it is beyond thinking.

“In a single thought of awakening he can be aware of all dharmas; and how then would one go on to take the measure of the limit of a tathāgata's wisdom?

“In a single thought he understands them all clear through, all the dharmas of the three times; and therefore it is said that the wisdom of a buddha has no end and cannot be broken.

“One who has wisdom should be thus, and single-mindedly ponder the awakening of a buddha; and this pondering itself is hard to think of — pondered after, it is not to be got.

“Awakening cannot be spoken of, it has passed beyond the road of words; the buddhas are born out of it, and this dharma is hard to think of.”

The Northwest (Chengguan's outline) — Ten Verses of the Bodhisattva Vow Wisdom Light Banner King: From Contemplating Well All the Way to Delivering Beings

At that time the bodhisattva Vow Wisdom Light Banner King, sustained by the majestic spiritual power of the Buddha, contemplated the ten directions and spoke these verses:

“If one can contemplate well this inexhaustible ocean of awakening, then one can leave behind the thoughts of folly and settledly uphold the right Dharma.

“Gaining a settled mind, one can then cultivate wondrous practice; and in the stillness of meditative concentration one takes thought for oneself, and forever cuts off every kind of doubt.

“His mind does not weary, nor is there any slackness; turning ever forward he cultivates, and in the dharmas of the buddhas he reaches the end.

“Faith and wisdom being accomplished, from thought to thought he causes them to increase; he is constantly glad to contemplate constantly that dharma in which nothing is got and nothing is leaned upon.

“The practices of merit cultivated through measureless koṭis and thousands of kalpas, all of them he dedicates and directs to the way that the buddhas seek.

“Though he is yet within birth-and-death, his mind is not stained by it; he abides in the dharmas of the buddhas, and is constantly glad in the practice of a tathāgata.

“All that the world has of the aggregates, the elements, and the rest of the dharmas, all of them he casts away and leaves behind, and single-mindedly seeks after the merit of a buddha.

“Ordinary persons are wrapped about by falsity and delusion, and in the world they constantly turn round and round; the mind of a bodhisattva is without obstruction, and he rescues them and causes them to be freed.

“The practice of a bodhisattva is hard to reckon, and in all the world there is no one who can think it out; he takes away all suffering everywhere, and universally gives peace and joy to the flocks of the living.

“Having obtained the wisdom of awakening already, he pities besides all the flocks of the living; his light shines upon the world, and he delivers all beings.”

The Nether Direction (Chengguan's outline) — Ten Verses of the Bodhisattva Valiant Wisdom King Who Destroys All Obstructions: The Buddha's Name Is Hard to Hear, How Much More to Draw Near Him

At that time the bodhisattva Valiant Wisdom King Who Destroys All Obstructions, sustained by the majestic spiritual power of the Buddha, contemplated the ten directions and spoke these verses:

“Through measureless koṭis and thousands of kalpas even the name of a buddha is hard to hear; how much more to be able to draw near to him and forever cut off every kind of doubt!

“The Tathāgata is the lamp of the world, and penetrates all dharmas; he universally brings forth the merit of the three times, and causes the great host all to be pure.

“The wondrous form-body of the Tathāgata is what all men look up to and praise; through a koṭi of kalpas they constantly gaze up at it, and their minds are not satisfied.

“If there are any sons of the Buddha who contemplate the wondrous form-body of the Buddha, they will assuredly cast away their attachment to the kinds of existence and dedicate and direct themselves to the way of awakening.

“The wondrous form-body of the Tathāgata constantly sends forth a vast sound; his eloquence is without obstruction, and he opens the gate of the awakening of a buddha;

“he awakens measureless beings that are beyond thinking, causes them to enter the gate of wisdom, and gives to them the prediction of awakening.

“The Tathāgata appears in the world and acts as the great field of merit for the world; he universally leads all that bear consciousness and causes them to heap up practices of merit.

“If there is one who makes offerings to a buddha, he forever takes away the dread of the evil destinies, extinguishes all suffering, and accomplishes the body of wisdom.

“If one sees the Honored One of Two Legs (the honored one among those that have two legs, an epithet of the Buddha), one can raise up a vast mind; and this person will then constantly meet with buddhas and increase the power of his wisdom.

“If one sees the most victorious among men and settles his intent upon heading toward awakening, this person can then know of himself that he will assuredly accomplish right awakening.”

The Upper Direction (Chengguan's outline) — Eleven Verses of the Bodhisattva Dharma-Realm Differentiation Vow Wisdom Spiritual Penetration King: Rather Suffer in the Evil Destinies Than Ever Forsake the Tathāgata

At that time the bodhisattva Dharma-Realm Differentiation Vow Wisdom Spiritual Penetration King, sustained by the majestic spiritual power of the Buddha, contemplated the ten directions and spoke these verses:

“Śākya, this unsurpassed Honored One, is furnished with all merit; those who see him gain purity of mind and dedicate and direct themselves to great wisdom.

“The great kindness and great compassion of the Tathāgata appear in the world, and universally for all the flocks of the living he turns the unsurpassed wheel of the Dharma.

“The Tathāgata through numberless kalpas has toiled and suffered for the sake of beings; how are the people of the world ever to requite the kindness of the great teacher?

“Rather, through measureless kalpas, would one undergo every kind of suffering in the evil destinies, than ever be willing to forsake the Tathāgata and seek only one's own going forth.

“Rather would one in the place of all beings undergo every kind of suffering in full, than ever be willing to forsake the Buddha and seek only one's own peace and ease.

“Rather would one, within the evil destinies, constantly get to hear the name of a buddha, than wish to be born into the good destinies and there for a time not hear of a buddha.

“Rather would one be born within the hells, and in each of them pass numberless kalpas, than ever be willing to go far from the Buddha and seek only to go forth from the evil destinies.

“And why is one willing to dwell long within all the evil destinies? Because it is there that one gets to see the Tathāgata and to increase in wisdom.

“If one can see the Buddha, then all suffering is extinguished; and one can enter the realm of the great wisdom of the tathāgatas.

“If one can see the Buddha, then one casts off and leaves behind every obstruction; one nourishes inexhaustible merit and accomplishes the way of awakening.

“The Tathāgata is able forever to cut off the doubts of all beings, and in accord with what their minds delight in, universally to satisfy them all.”

Samantabhadra's Opening (1): By Eleven Kinds of Skillful Means That Are Equal to the Dharma Realm, This Samādhi Is Opened Out

At that time the bodhisattva-mahāsattva Samantabhadra universally contemplated all the assemblies of bodhisattvas, and with skillful means equal to the Dharma realm, skillful means equal to the realm of empty space, skillful means equal to the realm of beings, equal to the three times, equal to all kalpas, equal to the karma of all beings, equal to the wishes of all beings, equal to the understandings of all beings, equal to the faculties of all beings, equal to the times of ripening of all beings, and equal to the light and shadow of all dharmas, for the bodhisattvas, by ten Dharma clauses (units of speech that can open out the meaning of the Dharma), he opened out, made manifest, lit up, and set forth this samādhi of the lion's stretching (the name of the concentration the Buddha had entered, in which, as a lion stretches out and extends its body, its awesome force is of itself apparent). Which ten? They are these —

Samantabhadra's Opening (2): The Ten Dharma Clauses, Clause by Clause

“Setting forth the Dharma clause that can display, within the dust-motes of all the buddha-lands equal to the Dharma realm, the order in which the buddhas arise and the order in which the lands are formed and destroyed;

“setting forth the Dharma clause that can display, within all the buddha-lands equal to the realm of empty space, the sound of the praising of the merit of the tathāgatas to the exhaustion of kalpas to come;

“setting forth the Dharma clause that can display, within all the buddha-lands equal to the realm of empty space, the gates of the tathāgatas' appearing in the world and of their measureless and boundless accomplishing of right awakening;

“setting forth the Dharma clause that can display, within all the buddha-lands equal to the realm of empty space, the Buddha seated at the place of the way and the assemblies of bodhisattvas;

“setting forth the Dharma clause of the bringing forth, within all the pores, from thought to thought, of the transformation bodies of all the buddhas equal to the three times, filling the Dharma realm;

“setting forth the Dharma clause that can cause a single body to fill all the oceans of lands of the ten directions and to appear there evenly;

“setting forth the Dharma clause that can cause the spiritual changes of the buddhas of the three times to appear universally within all realms;

“setting forth the Dharma clause that can cause, within the dust-motes of all the buddha-lands, the various spiritual changes of buddhas as many as the dust-motes of all the buddha-lands of the three times to appear universally and to pass through measureless kalpas;

“setting forth the Dharma clause that can cause all the pores to bring forth the sound of the ocean of the great vows of all the buddhas of the three times, and to the exhaustion of kalpas to come to open out and guide all bodhisattvas;

“setting forth the Dharma clause that can cause the lion seat of a buddha to be in its measure equal to the Dharma realm, the assemblies of bodhisattvas and the adornment of the place of the way to be equal and without difference, and to the exhaustion of kalpas to come to turn every kind of subtle and wondrous wheel of the Dharma.

“Son of the Buddha! These ten are only the foremost; there are besides Dharma clauses as many as the dust-motes of unspeakably many buddha-lands, and all of them are the realm of the wisdom of the Tathāgata.”

Samantabhadra's Ten Verses of Repetition: Within Each and Every Pore, Oceans of Lands as Many as Dust-Motes

At that time the bodhisattva Samantabhadra, wishing to set forth this meaning over again, sustained by the majestic spiritual power of the Buddha, contemplated the Tathāgata, contemplated the assemblies, contemplated the realms of the buddhas that are hard to think of, contemplated the boundless samādhis of the buddhas, contemplated the various oceans of worlds that are beyond thinking, contemplated the wisdom of the dharma that is as an illusion and is beyond thinking, contemplated that the buddhas of the three times are all of them even and that this is beyond thinking, and contemplated all the measureless and boundless dharmas of speech and word, and spoke these verses:

“Within each and every pore there are oceans of lands as many as dust-motes; within them all there sit tathāgatas, and all of them are furnished with hosts of bodhisattvas.

“Within each and every pore there are measureless oceans of lands of every kind; the Buddha dwells upon the seat of awakening, and in just this way pervades the Dharma realm.

“Within each and every pore there are buddhas as many as the dust of all lands; the great host of bodhisattvas surrounds them, and the Buddha sets forth for them the practice of Samantabhadra.

“The Buddha sits within one land, and yet fills the worlds of the ten directions; measureless clouds of bodhisattvas all come and gather at his place.

“Oceans of the merit of bodhisattvas as many as the dust-motes of a koṭi of lands rise up together from within the assembly, and fill the worlds of the ten directions.

“All of them abide in the practice of Samantabhadra, and all of them roam the ocean of the Dharma realm; they appear bodily in all lands universally, and evenly enter the assemblies of all buddhas.

“They sit at ease in all lands and hear all dharmas; within each and every land they cultivate every kind of practice for a koṭi of kalpas.

“The practice that the bodhisattvas cultivate is the practice that universally penetrates clear through the ocean of the Dharma; they enter the ocean of great vows, and abide upon the ground of the realm of the buddhas.

“They have penetrated the practice of Samantabhadra, bring forth the dharmas of the buddhas, are furnished with the ocean of the merit of a buddha, and widely bring forth the matters of spiritual penetration.

“Their clouds of bodies are equal to the number of dust-motes, and fill and pervade all lands; universally they rain down the Dharma of sweet dew, and cause the great host to abide in the way of the Buddha.”

The World-Honored One Sends Forth a Ray: From the Mark of the White Hair Between the Brows He Sends Forth the Ray Named the Gate That Universally Illumines the Dharma Realm of the Three Times

At that time the World-Honored One, wishing to cause the bodhisattvas to abide in the Tathāgata's vast samādhi of the lion's stretching, thereupon sent forth from the mark of the white hair between his brows a great ray of light, and this ray was named “the gate that universally illumines the Dharma realm of the three times”, and had besides rays of light as many as the dust-motes of unspeakably many buddha-lands as its retinue (the attendant rays that go along with the chief one), and it universally shone upon the buddha-lands within all the oceans of worlds of the ten directions.

Seeing the Dharma by the Ray (1): The Lands within Dust-Motes That the Great Host of the Jeta Grove Saw

At that time the great host of bodhisattvas of the Jeta Grove all saw that within all the buddha-lands to the exhaustion of the Dharma realm and to the exhaustion of the realm of empty space, within each and every mote of dust, there were each of them buddha-lands as many as the dust-motes of all the buddha-lands, with every kind of name, every kind of color, every kind of purity, every kind of dwelling place, and every kind of shape and mark. And within all such lands as these there were great bodhisattvas sitting upon lion seats at the place of the way and accomplishing right and equal awakening, with great hosts of bodhisattvas surrounding them before and behind, and the lords of the several worlds making offerings at their side.

Seeing the Dharma by the Ray (2): The Five Matters That Were Seen (Chengguan outlines them as the gathering in and transforming of many kinds pervading the whole Dharma realm)

“Or they saw that within assemblies as many as unspeakably many buddha-lands, a subtle and wondrous sound was sent forth filling the Dharma realm, and the wheel of the right Dharma was turned;

“or they saw that within the palaces of the gods, the palaces of the dragons, the palaces of the yakṣas, and the various palaces of the gandharvas (the music-gods that feed upon scents), the asuras, the garuḍas (the golden-winged birds), the kiṃnaras (the singing spirits that seem to be men and are not), the mahoragas (the great serpent-spirits), men, and nonmen, and the rest,

“or in the villages, hamlets, royal capitals, and great places among men, there appeared every kind of clan, every kind of name, every kind of body, every kind of mark, and every kind of light, abiding in every kind of deportment, entering every kind of samādhi, and bringing forth every kind of spiritual change,

“or at times, with every kind of speech and sound, of himself,

“or he caused bodhisattvas of every kind, within assemblies of every kind, to set forth dharmas of every kind with words of every kind.

The Kind Extended to the Ten Directions: What Was Seen in This One Assembly, All the Assemblies of the Ten Directions Saw Likewise

Just as, within this one assembly, the great host of bodhisattvas saw in this way the great power of the spiritual penetrations of the deep samādhi of the buddhas and tathāgatas; so, to the exhaustion of the Dharma realm and to the exhaustion of the realm of empty space, within all the oceans of the quarters — east, west, south, north, the four intermediate quarters, above, and below — abiding in accord with the thoughts in the minds of beings, from the former limit down to the present, in all the bodies of the lands, all the bodies of beings, and all the roads of empty space, within each place of the size of a hair-tip, there were each of them lands as many as dust-motes abiding in order according to the arising of the various kinds of karma, and in all of them likewise there were assemblies of bodhisattvas at the place of the way, and all of them likewise saw in this way the spiritual power of the Buddha — not destroying the three times, not destroying the world, appearing as an image within the minds of all beings, in accord with what the minds of all beings delight in sending forth subtle and wondrous speech and sound, entering universally into all assemblies, appearing universally before all beings, his form and marks each of them differentiated while his wisdom is without difference, in accord with what each of them is fit for revealing the Dharma of the Buddha, teaching and taming all beings and never once resting.

The Causes of Their Seeing: Those Who Can See This Spiritual Power Are None of Them Without Cause

All those who are able to see this spiritual power of the Buddha have been gathered in by the roots of goodness of the Tathāgata Vairocana in times long past; whether they were gathered in of old by the four means of gathering (giving, kind speech, beneficial conduct, and shared endeavour), or were ripened by seeing, hearing, remembering, and drawing near, or were of old taught to give rise to the mind of unsurpassed right and equal awakening, or of old planted roots of goodness together with them in the presence of the buddhas, or were in the past taught and ripened by the skillful means of all-knowing wisdom.

The Benefit Gained (1): The Ten Gates That Were Entered

And therefore all of them got to enter the Tathāgata's deep samādhi that is beyond thinking, and the great power of the spiritual penetrations to the exhaustion of the Dharma realm and the exhaustion of the realm of empty space —

“Or they entered into the dharma-body, or entered into the form-body, or entered into the practices accomplished of old, or entered into the perfections made complete, or entered into the adorned and pure wheel of practice, or entered into the grounds of the bodhisattvas, or entered into the power of accomplishing right awakening, or entered into the great spiritual changes wherein the samādhis in which the buddhas abide are without difference, or entered into the powers of the Tathāgata and the wisdom of his fearlessnesses, or entered into the ocean of the Buddha's unobstructed eloquence.

The Benefit Gained (2): The Ten Gates by Which They Entered

Those bodhisattvas, with every kind of understanding, every kind of way, every kind of gate, every kind of entering, every kind of tenor of meaning, every kind of according, every kind of wisdom, every kind of aid to the way, every kind of skillful means, and every kind of samādhi, entered into gates of skillful means of the ocean of the spiritual changes of the buddhas such as these, ten of them, as many as the dust-motes of unspeakably many buddha-lands.

The Benefit Gained (3): What Is Meant by Every Kind of Samādhi — The Hundred and One Gates Set Out

What is meant by every kind of samādhi? They are these: the samādhi of universally adorning the Dharma realm; the samādhi of universally illumining the unobstructed realm of all the three times; the samādhi of the light of the wisdom of the Dharma realm's non-differentiation; the samādhi of entering the realm of the Tathāgata without moving or turning; the samādhi of universally illumining boundless empty space; the samādhi of entering the powers of the Tathāgata; the samādhi of the adornment of the Buddha's fearless, valiant, and swift rousing; the samādhi of the revolving treasury of the whole Dharma realm; the samādhi of appearing universally throughout the whole Dharma realm like the moon and expounding greatly with unobstructed sound; the samādhi of the universally pure light of the Dharma; the samādhi of the unobstructed silk banner of the Dharma king; the samādhi of seeing within each and every realm the ocean of all the buddhas; the samādhi of appearing bodily within all the worlds; the samādhi of entering the realm of the Tathāgata's undifferentiated body; the samādhi of the treasury of great compassion that turns in accord with all the worlds; the samādhi of knowing that all dharmas have no track; the samādhi of knowing that all dharmas are ultimately still and extinguished; the samādhi wherein, though nothing is got, one can yet transform and appear universally in the world; the samādhi of universally entering all lands; the samādhi of adorning all buddha-lands and accomplishing right awakening; the samādhi of contemplating the differences of form and mark among all the lords of the world; the samādhi of contemplating the realms of all beings without obstruction; the samādhi that can bring forth the mother of all the tathāgatas; the samādhi that can cultivate and enter the way of the merit of the ocean of all the buddhas; the samādhi of bringing forth spiritual changes within each and every realm to the exhaustion of the future; the samādhi of entering the ocean of the former deeds of all the tathāgatas; the samādhi of guarding and upholding the lineage of all the tathāgatas to the exhaustion of the future; the samādhi that by the power of settled understanding causes all the oceans of buddha-lands of the ten directions in the present to be pure; the samādhi of universally illumining in a single thought the places where all the buddhas abide; the samādhi of entering the unobstructed limit of all realms; the samādhi of causing all worlds to be one buddha-land; the samādhi of bringing forth the transformation bodies of all the buddhas; the samādhi of knowing by the wisdom of the vajra king the ocean of all the faculties; the samādhi of knowing that all the tathāgatas are one and the same body; the samādhi of knowing that all that is set up in the Dharma realm abides wholly within the limit of mental thought; the samādhi of displaying nirvāṇa within the vast lands of the whole Dharma realm; the samādhi of causing beings to abide in the highest place; the samādhi of displaying within all buddha-lands the differentiated bodies of every kind of being; the samādhi of universally entering the wisdom of all the buddhas; the samādhi of knowing the nature and the marks of all dharmas; the samādhi of universally knowing in a single thought the dharmas of the three times; the samādhi of universally displaying in thought after thought the body of the Dharma realm; the samādhi of knowing by the lion's valiant wisdom the order in which all the tathāgatas arise; the samādhi of the fullness of the eye of wisdom within the realms of the whole Dharma realm; the samādhi of valiantly heading toward the ten powers; the samādhi of sending forth the light of the fullness of all merit and universally illumining the world; the samādhi of the unmoving treasury; the samādhi of setting forth one dharma and universally entering all dharmas; the samādhi of glossing one dharma with all the differences of speech and sound; the samādhi of setting forth the nondual dharma of all the buddhas; the samādhi of knowing the unobstructed limit of the three times; the samādhi of knowing that all kalpas are without difference; the samādhi of entering the subtle skillful means of the ten powers; the samādhi of accomplishing all the practices of a bodhisattva throughout all kalpas without breaking off; the samādhi of appearing bodily universally in the ten directions; the samādhi of accomplishing right awakening sovereignly within the Dharma realm; the samādhi of bringing forth every feeling of peace and ease; the samādhi of bringing forth all articles of adornment and adorning the realm of empty space; the samādhi of bringing forth in thought after thought clouds of transformation bodies equal in number to beings; the samādhi of the light of the moon in the pure sky of the Tathāgata; the samādhi of constantly seeing all the tathāgatas abiding in empty space; the samādhi of revealing the adornments of all the buddhas; the samādhi of the lamp that lights up the meaning of all dharmas; the samādhi of illumining the realm of the ten powers; the samādhi of the banner-mark of all the buddhas of the three times; the samādhi of the one secret treasury of all the buddhas; the samādhi wherein all that is done in thought after thought reaches its end; the samādhi of the inexhaustible treasury of merit; the samādhi of seeing the boundless realm of the buddhas; the samādhi of abiding firmly in all dharmas; the samādhi of displaying the transformations of all the tathāgatas and causing them all to be known and seen; the samādhi wherein in thought after thought the sun of the Buddha constantly appears; the samādhi of knowing within a single day all the dharmas of the three times; the samādhi of setting forth with universal sound the still extinction of the nature of all dharmas; the samādhi of seeing the sovereign power of all the buddhas; the samādhi of the lotus that opens out in the Dharma realm; the samādhi of contemplating all dharmas as being like empty space and having no place of abiding; the samādhi of the oceans of the ten directions universally entering one direction; the samādhi of entering the whole Dharma realm, which has no source and no bottom; the samādhi of the ocean of all dharmas; the samādhi of sending forth all light with a still and quiet body; the samādhi of displaying in a single thought all the spiritual penetrations and great vows; the samādhi of accomplishing right awakening at all times and in all places; the samādhi of entering the whole Dharma realm by a single adornment; the samādhi of universally displaying the bodies of all the buddhas; the samādhi of the wisdom of the vast and surpassing spiritual penetration that knows all beings; the samādhi wherein in a single thought his body pervades the Dharma realm; the samādhi of displaying the pure Dharma realm of the One Vehicle; the samādhi of entering the Dharma realm of the universal gate and displaying great adornment; the samādhi of upholding the wheel of the Dharma of all the buddhas; the samādhi of adorning one Dharma gate with all the Dharma gates; the samādhi of gathering in the whole realm of beings by the vows and practices of Indra's net; the samādhi of the gate that differentiates all worlds; the samādhi of riding a lotus flower and roaming with sovereign ease; the samādhi of the wisdom of spiritual penetration that knows the various differences among all beings; the samādhi that causes his body constantly to appear before all beings; the samādhi of knowing the ocean of the differentiated sounds and words of all beings; the samādhi of the spiritual penetration of the wisdom that knows the differences among all beings; the samādhi of the treasury of the evenness of great compassion; the samādhi of all the buddhas entering the limit of the Tathāgata; the samādhi of the lion's stretching that contemplates the place of liberation of all the tathāgatas. With samādhis such as these, as many as the dust-motes of unspeakably many buddha-lands, the bodhisattvas entered into the ocean of the spiritual changes of the samādhi of the Tathāgata Vairocana that from thought to thought fills the whole Dharma realm.

What Was Entered, Set Out at Length (1): The Wisdom and the Virtue with Which These Bodhisattvas Are Furnished

Those bodhisattvas were all furnished with the great wisdom and the spiritual penetrations, clear and keen and sovereign, abiding in the grounds, and with vast wisdom universally contemplating all things; they were born of the lineage of the wisdoms, and the wisdom of all-knowing wisdom (the buddha-wisdom within the buddha-wisdom) was constantly present before them; they had gained the pure eye of wisdom that is parted from the film of folly, and acted as tamers and drivers for all beings; they abided in the evenness of the buddhas and had no discrimination as to any dharma; they had penetrated the realms, and knew that the very substance of the worlds is all of it still and extinguished and has no place it depends on; they went universally to all the buddha-lands and were attached to nothing, and were all able to contemplate all dharmas and to dwell attached to nothing, and entered universally into all the palaces of the wondrous Dharma while there was no place from which they came.

What Was Entered, Set Out at Length (2): Teaching the World, and Abiding in Samādhi Unmoved

They taught and tamed all the worlds, and universally for beings displayed a place of peace and ease; they took the liberation of wisdom as what they themselves practised; they constantly with a body of wisdom abided upon the limit that is parted from greed, went forth beyond the ocean of the kinds of existence, and displayed the limit of the real; their light of wisdom was round and complete, and they saw all dharmas universally; they abided in samādhi, firm and unmoved; toward all beings they constantly gave rise to great compassion, and knew that the Dharma gates of every kind are all of them as an illusion, that all beings are all of them as a dream, that all tathāgatas are all of them as a shadow, that all speech and sound is all of it as an echo, and that all dharmas are all of them as a transformation.

What Was Entered, Set Out at Length (3): From the Heaping Up of Practices and Vows to the Perfections

They were well able to heap up surpassing practices and vows; their wisdom was round and complete, pure and skillful, and their minds were utterly still; they entered well into the realms of all total retention (that which can wholly gather in and hold in mind without forgetting), and were furnished with the power of samādhi, valiant and with nothing that made them timid; they gained the eye of clear wisdom, abided upon the limit of the Dharma realm, and reached the place where all dharmas are not to be got; they cultivated the great ocean of wisdom that has no shore, arrived at the far shore where the perfection of wisdom reaches its end, and were held and sustained by the perfection of prajñā; by the perfection of spiritual penetration they entered universally into the world, and in dependence upon the perfection of samādhi they gained sovereignty of mind.

What Was Entered, Set Out at Length (4): The Four Kinds of Wisdom, and the Setting Forth of the Dharma without End

With the wisdom that is not upside down they knew all meanings; with the wisdom of skillful discrimination they revealed the treasury of the Dharma; with the wisdom that makes plain they glossed the words of the text; with the power of great vows they set forth the Dharma without end; and with fearlessness they made the great lion's roar; they were constantly glad to contemplate the dharma that has no place it depends on; with the pure eye of the Dharma they contemplated all things universally; with the pure moon of wisdom they saw the forming and the destroying of the world; with the light of wisdom they saw the truth of the real; their merit and wisdom were as a mountain of vajra, and no simile at all can match them; they contemplated the dharmas well, and the root of their wisdom increased; they were valiant and exerted themselves, and crushed down the multitudes of māras; their wisdom was measureless, and their majestic light blazed.

What Was Entered, Set Out at Length (5): Their Bodies Passing beyond the World, Going Everywhere to the Buddha-Lands

Their bodies went forth beyond all the worlds; they gained the unobstructed wisdom of all dharmas, and were well able to awaken to and understand the limit of what is exhaustible and what is inexhaustible; they abided upon the universal limit and entered the limit of the real, and the contemplating wisdom that is without marks was constantly present before them; they skillfully accomplished the practices of the bodhisattvas, with the nondual wisdom knew the realms of every kind, saw universally all the destinies of the world, and went everywhere to all the buddha-lands; their lamp of wisdom was round and complete, and as to all dharmas they had no darkness or obscuration of any kind, and they sent forth the pure light of the Dharma illumining the worlds of the ten directions.

What Was Entered, Set Out at Length (6): Being a Field of Merit for the World, and Appearing Bodily in Answer to Beings

They acted as the true field of merit for the worlds, and whether seen or heard they caused what was wished for to be satisfied; their merit was high and great and surpassed the worlds, and valiant and fearless they crushed down the outsiders' ways; they sent forth a subtle and wondrous sound pervading all lands, and universally saw the buddhas with a mind that was never sated; as to the dharma-body of the Buddha they had gained sovereignty already, and in accord with those who were to be taught they appeared bodily for their sake, one body filling all the buddha-lands; they had gained already the sovereign and pure spiritual penetrations, rode the ship of great wisdom, and where they went there was no obstruction, their wisdom round and complete and pervading the Dharma realm; it is as when the sun comes forth and universally illumines the world, and in accord with the minds of beings it displays its form and image.

What Was Entered, Set Out at Length (7): Knowing Faculties and Speaking the Dharma, Setting Forth in One Clause the Ocean of All Sūtras

They knew the faculties and the wishes and delights of the beings, and entered into the realm wherein all dharmas are without contention; they knew that the nature of the dharmas is without birth and without arising, and could cause the small and the great to enter into one another with sovereign ease; they settled and understood the deep purport of the ground of a buddha, and with clauses that have no end set forth the deep meaning, and within a single clause set forth the ocean of all the sūtras (the scriptures that the Buddha spoke); they gained the body of the dhāraṇī (the total retention) of great wisdom, and whatever they received and upheld they would never forget; within a single thought they could call to mind the matters of measureless kalpas, and within a single thought they knew entire the wisdom of all beings of the three times.

What Was Entered, Set Out at Length (8): Constantly Turning the Wheel of the Dharma, and within Each and Every Dust-Mote Displaying the Accomplishing of Right Awakening

They constantly, with all the gates of dhāraṇī, set forth the boundless ocean of the dharmas of the buddhas, and constantly turned the pure wheel of the Dharma that does not turn back, causing all beings to give rise to wisdom; they gained the light of the wisdom of the realm of a buddha, and entered the deep samādhi of seeing well; they entered the unobstructed limit of all dharmas, were sovereign in the surpassing wisdom of all dharmas, and all realms were pure and adorned; they entered universally into all the Dharma realms of the ten directions, and in accord with the quarters there was none they did not wholly reach; within each and every mote of dust they displayed the accomplishing of right awakening, within the nature that is without form they displayed all forms, and with all the quarters they entered universally into one quarter. Those bodhisattvas were furnished with a boundless treasury of merit, wisdom, and virtue such as this, and were constantly praised by the buddhas, and though one set forth their merit with words of every kind it could not be set forth to the end; and there were none of them that were not within the Jeta Grove, deeply entered into the great ocean of the merit of the Tathāgata, and all of them saw the realm that the light of the Buddha illumined.

Bearing His Kindness and Raising Up Offerings: Ten Kinds of Great Clouds of Adornment Are Displayed

At that time the bodhisattvas gained the light of the right Dharma that is beyond thinking, and their minds were greatly glad, and each of them upon his own body, and upon the towered halls and the articles of adornment of every kind, together with the lion seats upon which they themselves sat, throughout all the things of the Jeta Grove displayed clouds of great adornment of every kind, filling the whole Dharma realm of the ten directions. They are these —

“In thought after thought sending forth clouds of great light, filling the ten directions, and all of them able to awaken all beings;

“bringing forth clouds of all maṇi jewel bells, filling the ten directions, sending forth a subtle and wondrous sound, extolling and praising all the merit of the buddhas of the three times;

“bringing forth clouds of all music, filling the ten directions, and within the sound setting forth the fruits and retributions of the various kinds of karma of all beings;

“bringing forth clouds of the forms and marks of the vows and practices of every kind of all the bodhisattvas, filling the ten directions, and setting forth all the great vows that the bodhisattvas have;

“bringing forth clouds of the sovereign transformations of all the tathāgatas, filling the ten directions, and sending forth the speech and sound of all the buddhas and tathāgatas;

“bringing forth clouds of the bodies of all the bodhisattvas adorned with the marks and signs, filling the ten directions, and setting forth the order in which the tathāgatas arise in all the lands;

“bringing forth clouds of the places of the way of the tathāgatas of the three times, filling the ten directions, and displaying the merit and adornment of the accomplishing of right and equal awakening of all the tathāgatas;

“bringing forth clouds of all the dragon kings, filling the ten directions, and raining down all the scents;

“bringing forth clouds of the bodies of all the lords of the world, filling the ten directions, and setting forth the practice of the bodhisattva Samantabhadra;

“bringing forth clouds of all the jewel-adorned and pure buddha-lands, filling the ten directions, and displaying the turning of the wheel of the right Dharma by all the tathāgatas.

These bodhisattvas, because they had gained the light of the Dharma that is beyond thinking, and because as to the Dharma it ought to be so, therefore brought forth clouds of adornment of great spiritual change such as these, as many as the dust-motes of unspeakably many buddha-lands.

Mañjuśrī's Thirteen Verses Telling of the Virtues: You Should Contemplate This Jeta Grove

At that time the bodhisattva Mañjuśrī, sustained by the majestic spiritual power of the Buddha, wishing to set forth over again these matters of the spiritual changes of every kind within this Jeta Grove, contemplated the ten directions and spoke these verses:

“You should contemplate this Jeta Grove — by the majestic spiritual power of the Buddha it is vast and without limit; all adornments are displayed within it, and the Dharma realms of the ten directions are all of them filled.

“All the lands of the ten directions, and the great adornments of boundless kinds, within those seats and the rest of the realms, their forms and images are plainly and wholly made manifest.

“Out of the pores of the sons of the Buddha there come forth clouds of jewel-flames of every kind of adornment, and there is sent forth besides the subtle and wondrous sound of the Tathāgata, filling and pervading all the lands of the ten directions.

“Within the flowers of the jeweled trees there appear wondrous bodies, and the form and marks of those bodies are equal to those of the Brahmā king; they rise up out of meditative concentration and walk about, and their deportment in going forward and drawing back is constantly still.

“Within each and every pore of the Tathāgata there constantly appear transformation bodies that are hard to think of, and all of them are like the great bodhisattva Samantabhadra, with every kind of mark for their comeliness.

“Within the empty space above the Jeta Grove, all the adornments send forth a wondrous sound, universally setting forth the ocean of the accomplishing of all merit by the bodhisattvas of the three times.

“The jeweled trees within the Jeta Grove likewise send forth measureless sounds that are wondrous, setting forth how the oceans of the various kinds of karma of all the flocks of the living are each of them different.

“Within the grove, all the realms there are display wholly the tathāgatas of the three times; each and every one of them raises up great spiritual penetrations, and their number is as the dust-motes of the oceans of lands of the ten directions.

“All the lands there are in the ten directions, as many as the dust-motes of all the oceans of lands, wholly enter within the pores of the Tathāgata, and their adornments in order are all made manifest to be seen.

“Within all the adornments there appear buddhas, whose number is equal to that of beings and who pervade the world; each and every one of them sends forth a great light, and in every kind of way, as is fitting, teaches the flocks and kinds.

“Flames of scent, multitudes of flowers, and treasuries of jewels, all the clouds of adornment surpassing and wondrous, there is none of them that is not vast and equal to empty space, filling and pervading the lands of the ten directions.

“All the buddhas of the ten directions and the three times, and all the wondrous places of the way that are adorned, within the realm of this park and grove, each and every form and image is plainly made manifest.

“All the sons of the Buddha that are as Samantabhadra, and the lands they have adorned throughout oceans of a hundred thousand kalpas, their number is measureless and equal to beings, and there is none that is not seen within this grove.”

The Boundless Great Function (1): Gaining Samādhi and Raising Up the Gates of Great Compassion

At that time those bodhisattvas, because they were shone upon by the light of the samādhi of the Buddha, thereupon got to enter samādhi such as this, and each and every one of them gained gates of great compassion as many as the dust-motes of unspeakably many buddha-lands, benefiting and gladdening all beings; and from each and every pore upon their bodies they sent forth rays of light as many as the dust-motes of unspeakably many buddha-lands; and each and every ray of light displayed bodhisattvas as many as the dust-motes of unspeakably many buddha-lands. Their bodily shapes and features were as the lords of the world, and they appeared universally before all beings, filling and pervading the Dharma realms of the ten directions all around, and taught and tamed them with skillful means of every kind —

The Boundless Great Function (2): The Twenty-Five Gates Displayed, Gate by Gate

“Or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the impermanence of the palaces of the gods,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the taking of birth by all beings,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the cultivation and practice of all bodhisattvas,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the realms of dreams,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the great vows of a bodhisattva,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the quaking of the worlds,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the differentiating of the worlds,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the displaying of the arising of the worlds,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the dāna-pāramitā (the perfection of giving),

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the śī-pāramitā (the perfection of keeping the precepts), wherein all the tathāgatas cultivated merit and austerities of every kind,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the kṣānti-pāramitā (the perfection of patience) of the cutting up of the limbs and members,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the diligent cultivation of the vīrya-pāramitā (the perfection of exertion),

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the cultivation by all bodhisattvas of the samādhis, the meditative concentrations, and the liberations,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the light of the wisdom wherein the way of the Buddha is round and complete,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the diligent seeking after the Dharma of the Buddha and, for the sake of a single word and a single clause, the casting away of numberless bodies and lives,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of drawing near to all the buddhas and inquiring after all the dharmas with a mind that never wearies,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of going, in accord with the seasons and the wishes and delights of all beings, to where they are, and by skillful means ripening them and causing them to abide in the light of the ocean of all-knowing wisdom,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of subduing the multitudes of māras, holding down the outsiders' ways, and displaying the power of the merit and wisdom of a bodhisattva,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the clear wisdom that knows all crafts and skills,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the clear wisdom that knows the differences among all beings,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the clear wisdom that knows the differences among all dharmas,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the clear wisdom that knows the differences in what the minds of all beings delight in,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the clear wisdom that knows the faculties and conduct, the afflictions, and the habit-energies of all beings,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the clear wisdom that knows the various kinds of karma of all beings,

“or they displayed gates, as many as the dust-motes of unspeakably many buddha-lands, of the awakening of all beings.

The Boundless Great Function (3): The Places Where They Taught and the Benefit of Their Teaching

With gates of skillful means such as these, as many as the dust-motes of unspeakably many buddha-lands, they went to the dwelling places of all beings and ripened them. That is: or they went to the palaces of the gods, or they went to the palaces of the dragons, or they went among the palaces of the yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, or they went to the palace of the Brahmā king, or they went to the palaces of the kings of men, or they went to the palace of King Yama, or they went to the dwelling places of the animals, the hungry ghosts, and the hells, and with even great compassion, even great vows, even wisdom, and even skillful means they gathered in all beings.

There were some who, having seen, were thereupon tamed; some who, having heard, were thereupon tamed; some who, having called to mind, were thereupon tamed; some who, having heard the sound, were thereupon tamed; some who, having heard the name, were thereupon tamed; some who, having seen the round halo, were thereupon tamed; some who, having seen the net of light, were thereupon tamed; and in accord with what the minds of the beings delighted in, they went to their places, all of them, and caused them to gain benefit.

The Transformations of Many Kinds Set Forth in Common (1): Dwelling amid Palaces and Towered Halls, and Yet Not Leaving the Jeta Grove

“Son of the Buddha! All the bodhisattvas within this Jeta Grove, for the sake of ripening the beings, at times dwell amid palaces of every kind that are adorned and decked out, or at times display themselves abiding upon the jeweled lion seats of their own towered halls, surrounded together by the assemblies at the place of the way, and pervading the ten directions cause themselves to be seen; however neither have they left this Jeta Grove and the place of the Tathāgata.

The Transformations of Many Kinds Set Forth in Common (2): The Twelve Kinds of Bodily Form

“Son of the Buddha! These bodhisattvas at times display measureless clouds of transformation bodies, or display their own bodies as one alone and without companion. That is: or they display the body of a śramaṇa (one who has left the home life and cultivates the way), or display the body of a brahmin, or display the body of one practising austerities, or display the body of one in abundance (abounding in goods and wealth), or display the body of a king of physicians, or display the body of a caravan leader, or display the body of one of pure livelihood (one who keeps himself alive by right livelihood), or display the body of a musician, or display the body of one who serves the gods, or display the body of one of crafts and skills.

The Transformations of Many Kinds Set Forth in Common (3): The Places to Which They Go and the Dharma They Speak

“They go to all the encampments and the villages, the walled towns, the royal capitals and the hamlets, and the dwelling places of the beings, and in accord with what each of them is fit for, with forms of every kind, deportments of every kind, sounds of every kind, discourses of every kind, and dwelling places of every kind, throughout all the worlds they practise the practice of a bodhisattva just as the net of Śakra (the jeweled net of the palace of Śakra, wherein gem reflects gem).

“Or they set forth all the crafts and undertakings of the world, or they set forth the bright lamp of all wisdom that lights the world, or they set forth what is adorned by the power of the karma of all beings, or they set forth the ranks and stages wherein the lands of the ten directions set up the vehicles, or they set forth the realms of all the dharmas that the lamp of wisdom shines upon, teaching and bringing to accomplishment all beings; and yet neither have they left this Jeta Grove and the place of the Tathāgata.

義疏Exposition

為什麼佛現完境界之後，經文忽然改用偈頌

前一段裡，世尊入師子頻申三昧，逝多林忽然變成不可思議的淨土，十方菩薩雲集，而聲聞在座卻不見不聞。到這裡，一件事已經現完了，可是還沒有人把它說出來。

本段就是接手來說的五段。說的人有三批：先是十方十位菩薩各說十偈，接著普賢用十種法句把三昧之用開顯出來，最後文殊用十三偈把林中所見述一遍。三批聲音之間夾了一段沒有聲音的——世尊從眉間放一道光，光不說法，只令眾見。末了是聽懂的人起用去度眾生。

要先排一個誤解：這五段不是重覆前段。前段是「現」，這五段是「說」與「用」。澄觀科此為偈頌讚德分·普賢開發分·毫光示益分·文殊述德分·無涯大用分，五科各繫一句所以然——讚德是「既至詠德，顯所證故」，開發是「現土顯於法界，普賢主此，方能開故」，毫光是「令尋智光，為能證故」，述德是「文殊主智，故光後述德」，大用是「開必得益，益必利生」。一路是現、說、證、述、用五個環節，缺一段這一會就收不住。

落到地上：讀本段時不要只讀讚辭有多壯麗，要看每一段各在做什麼工。

十個人說十遍，說的其實不是同一件事

十方各出一位菩薩，各說十偈（上方一位十一偈），全段偈行二百四十八行、共一百二十四偈。十段的起句一字不移，都是『爾時，某某菩薩，承佛神力，觀察十方而說頌言』——形式上完全對稱。

那內容也是重覆嗎？澄觀科此為十段，並判「初二讚道場三昧等用、餘八通讚佛德」——前兩段讚的是這座道場與這個三昧的用，後八段讚的是佛本身之德。法藏《探玄記》就六十本亦分十段，而每段所開之數與澄觀多不相同（如第二段澄觀分五、法藏分六），兩家並存。

要排一個誤解：以為十段是同一讚辭說十遍，只換說話的人。事實上十段各有其眼——第一段講「不思議」，第二段講『無來無住而俱集』，第三、四段全用譬喻，第五段講「見佛得益」，第六段講「凡小不能知」，第七段講『智身非身』，第八段講修行次第，第九段講「難見難聞」，第十段講「恩深難報」。十段合起來，才是一尊佛的全貌。

落到地上：十段可以當十個不同角度的鏡頭讀，每讀一段先問這一段的眼在哪一句。

東方段（方位出澄觀配）：先說不思議，再說為什麼不思議

第一段十偈，起手就是一句命令：「汝等應觀察，佛道不思議」。澄觀判此段「十頌分二：初總、餘別」——首偈是總，其餘九偈是別。

別中前四偈歎佛。第二偈說「所現無央數」而「一切諸世間，迷惑不能了」，第三偈說「所現諸神通，舉世莫能測」——這兩偈是講量之廣與理之深。第四偈忽然轉了：「以了法無相，是故名為佛，而具相莊嚴，稱揚不可盡。」

這一偈是本段的關節。要問：無相與相莊嚴，不是相反嗎？經文的答法是把「佛」這個名字繫在「了法無相」上，把「稱揚不可盡」繫在「具相莊嚴」上——所以者何，正因為他了達一切法沒有定相，他所現的相才可以無盡。若相是實的，現一個就少一個。第五偈再收回這座林子：「今於此林內，示現大神力」——講的還是眼前這件事，不是別處的傳說。

後五偈轉去歎菩薩眾：第六偈「十方諸國土，而來見世尊」是總說雲集，第七偈「所願皆具足，所行無障礙」是願行之深，第八偈「一切諸緣覺，及彼大聲聞，皆悉不能知」是超於二乘，第九偈「菩薩大智慧，諸地悉究竟」是智地之高，第十偈「無量三昧力，所現諸神變，法界悉充滿」是定用之廣。澄觀判此五偈為「一總顯雲集、二願行深、三超下位、四智地高、五定用廣」。

要排一個誤解：第八偈說聲聞緣覺不能知，不是貶低二乘，是承前段聲聞在座而不見的事實作說明——不是佛不給看，是境界不對機。落到地上：讀不懂的地方，先問自己站在哪一層，不要急著怪經文。

南方段（方位出澄觀配）：無來亦無住，卻能一時俱集

第二段十偈全在講菩薩眾。澄觀提醒一句：此段「唯歎菩薩，然既結歸佛力，亦為歎佛」——歎到最後歸於佛力，所以還是歎佛。

前二偈令觀內德：第一偈「智慧功德藏，究竟菩提行」是位滿，第二偈「其心本明達，善入諸三昧」是定智廣深。次二偈示其集處：第三偈「今此逝多林，種種皆嚴飾」，第四偈「十方來詣此，坐寶蓮華座」——把眾放回這座林子。

第五、六、七三偈是本段最要的。第五偈說「無來亦無住，無依無戲論，離垢心無礙，究竟於法界」，第六偈說「知無變化法，而現變化事」，第七偈說「同時悉往詣，而亦不分身」。

要問：既然無來無住，怎麼又說「十方來詣此」？既然無變化法，怎麼又現變化事？既然同時往詣十方，怎麼又不分身？

經文自己給了答法：這三偈的下半句全繫在上半句上——正因為無來無住，所以來而無所來，去而無所去，故能同時遍往而不必真的把身切開。澄觀判此三偈為「明寂用無礙，初一偈半即寂、後一偈半起用」。寂與用不是兩件事輪流做，是同一件事的兩面。

第八偈「汝觀釋師子，自在神通力，能令菩薩眾，一切俱來集」，把上面一切歸於佛力——這就是澄觀所謂「結歸佛力」。末二偈「一切諸佛法，法界悉平等，言說故不同」「演說差別法，言辭無有盡」，是說差別只在言說，不在法。

落到地上：讀華嚴常見「遍一切處」的句子，不要當神通異事看；它的理據永遠是前半句的「無住」。

西方段（方位出澄觀配）：三偈法說，七偈譬喻

第三段是全段之中第一個大量用喻的一段。澄觀判其「十頌分二：初三法說……後七喻顯」。

法說三偈：第一偈「善達時非時，為眾演說法」是說法應時之德；第二偈「摧伏眾外道，一切諸異論」是摧邪之用；第三偈是總結離言——「正覺非有量，亦復非無量；若量若無量，牟尼悉超越。」

第三偈要留意：它不是說佛是無量的。有量與無量是一對，落在任一邊都還在對待之中；經文用「悉超越」三字把這一對一起放下。這是本段法說之眼。

後七喻依次是：日在虛空喻智之廣照，十五夜月輪喻白法圓滿，空中日運行不已喻神變相續，十方剎於空無礙喻現化無礙，世間地為群生所依喻法輪為依，猛疾風無障喻佛法速遍，大水輪為世界所依喻智慧輪為三世佛所依。澄觀為此七喻各繫一義：「一喻前廣大；二喻圓滿；三四喻現通，一長時、二無礙；五喻演法；六喻摧邪；七總喻前德，諸佛同依。」

要排一個誤解：七喻不是七個修辭花樣，是七個不同的所喻。同一個「日」在第一喻取其照，在第三喻取其運行不已——喻依相同而取義不同。落到地上：讀喻時先找出這一喻取的是喻依的哪一點，不要把整個喻依都搬過去。

北方段（方位出澄觀配）：九個寶喻，從山海講到水清珠

第四段十偈九喻，澄觀判其「歎三德深廣」，並分：前五偈四喻喻內德（一恩、二斷），次三喻喻智（前一高遠、次二深廣），後五喻大用（一巧示、二隨欲、三照機、四合理、五結益）。

九喻依次是：大寶山饒益含識、大海水澄淨除渴愛、須彌山出於大海、海具眾寶而求者滿足、工幻師示現種種事、如意寶滿一切欲、明淨寶普照一切物、八面寶等鑒諸方、水清珠能清濁水。中間第五偈「如來甚深智，無量無有數；是故神通力，示現難思議」是法說，故十偈而九喻。

其中「譬如工幻師，示現種種事；佛智亦如是，現諸自在力」一喻要問一句：佛智若如幻師，所現豈非虛妄？經文的取義只在『能現種種而不勞多術』，不在『所現是假』——若取其假，則下文「見佛亦如是，諸根悉清淨」就落空了。這是讀喻最容易越界的一處。

法藏《探玄記》就六十本為此段十偈各立喻名（德山益物·悲海除炎·行高深證·智海出生·巧現應機·隨願畢遂·種智普照·隨方現法·見佛淨根），並另出一釋以十德配之——大福·大悲·大定·理智·量智·悲用·種智·鏡智·慈用。與澄觀所分不同，兩家並存。

落到地上：九喻可以當九種『佛對我起什麼作用』來讀——止渴、滿願、照心、淨根，句句都落在受用的一邊。

東北方段（方位出澄觀配）：見佛的人，沒有一個空過

第五段以帝青寶起：「譬如帝青寶，能青一切色；見佛者亦然，悉發菩提行。」澄觀判此偈為「總喻見無不益」，其下分三層別明。

次三偈別明益菩薩：第二偈「一一微塵內，佛現神通力，令無量無邊，菩薩皆清淨」是淨障，第三、四偈「甚深微妙力，無邊不可知」「如來所現身……成就諸菩薩」是成妙力。

再五偈明益之周遍：成道遍（「難思佛國土，於中成正覺」）、神通遍（「釋迦無上尊……示現神通力」）、示行遍（「菩薩種種行……如來自在力，為之悉示現」）、了法遍（「佛子善修學，甚深諸法界」）、轉法遍（「善逝威神力，為眾轉法輪」）。末偈「如來智圓滿，境界亦清淨；譬如大龍王，普濟諸群生」結益周普。

要排一個誤解：「見佛者亦然，悉發菩提行」不是說看一眼佛像就自動發心。帝青寶之能青一切色，是就寶自身之德說；此偈所繫的是佛之德必能益物，不是就見者的用心說。落到地上：這一偈可以拿來破一種灰心——不是我沒有力量發心，是我還沒有真見。

東南方段（方位出澄觀配）：連舉足下足都無人能知

第六段起手三偈連下三重否定：聲聞不知佛舉足下足事，緣覺亦不知，何況凡夫。澄觀判此段分三：「初三明凡小難思、次四出難思之法、後三顯能知之人。」

要問：為什麼舉的例子是「舉足下足」這樣一件小事？正因為小。若舉的是佛的神通變現，說二乘不知還不奇；舉一個抬腳落腳，說盡三世的聲聞緣覺都不能知，才把「不思議」推到底——佛之日用即是佛之境界，沒有一處是平常的。

中四偈出所不知之法：「正覺無礙智，超過語言道」是總，「譬如明月光，無能測邊際」是喻，「一一諸方便，念念所變化，盡於無量劫，思惟不能了」與「思惟一切智，不可思議法，一一方便門，邊際不可得」是就方便門說。

後三偈忽然轉出一條路：「若有於此法，而興廣大願；彼於此境界，知見不為難。」——前面說了七偈的不能知，這裡說可以知，關鍵字是「願」。第九偈接「勇猛勤修習」，第十偈接「心意已調伏，志願亦寬廣」。

要排一個誤解：不能知不是絕路。經文把「難」與「不難」的分界放在願與行上，不放在根器上。落到地上：讀到「不可思議」四字而生退心，就是把這一段讀反了——它正是要人發願。

西南方段（方位出澄觀配）：智身不是身

第七段第一句就是全段最險的一句：「智身非是身，無礙難思議；」

要問：既說是身，何以又說非身？經文下一偈答了：「從不思議業，起此清淨身，殊特妙莊嚴，不著於三界。」所謂非身，是說它不是三界所攝之身，不是四大所成之身；而它確實有現，故仍名為身。澄觀判此段「歎智身難思德」，分四：初一總顯難思，次一舉因顯果，次三別示難思之相，末二結勸。

別示之相有三，第三、四、五偈講智照淨障（「光明照一切，法界悉清淨」「譬如世間日，普放慧光明……出生無上覺」），第六偈講示現深廣（「示現無邊色，此色無依處」），第七、八偈講念智圓融（「菩提一念頃，能覺一切法」「一念悉明達，一切三世法」）。

末二偈是結勸，也是本段的落點：「智者應如是，專思佛菩提；此思難思議，思之不可得。」「菩提不可說，超過語言路；諸佛從此生，是法難思議。」澄觀把這兩偈的意思說得很直——「謂從不思議生佛智身，令絕思議之念，是思佛矣」。

要排一個誤解：「思之不可得」不是叫人不要思。經文說的是「應如是專思」，思到思不可得處，那個思才是思佛。落到地上：修觀而覺得『怎麼想都想不到底』，那不是失敗的訊號。

西北方段（方位出澄觀配）：一句一句往上接的修行次第

第八段是十段裡唯一整段講修行進程的。澄觀判其「歎佛成就菩薩德，分二：初總標觀成決定、餘九展轉成益」，並注明「前七偈各一行，後二總結深廣」。

「展轉」二字要留意——這一段的十偈是接龍式的：首偈總標——善觀察，所以離癡念、決定受持；其下七偈逐層：得決定心，所以能修妙行、永斷疑惑；因而心不疲倦、輾轉增進；因而信智成就、念念增長；因而所修功德一切迴向；因而雖在生死而心無染著；因而蘊界諸法一切捨離、專求佛德；因而見凡夫嬰惑流轉，菩薩心無礙而救之令解脫。第二至第八偈一偈一層，環環相扣。

第八、九偈轉向他人：「凡夫嬰妄惑，於世常流轉；菩薩心無礙，救之令解脫」「菩薩行難稱……遍除一切苦，普與群生樂」。第十偈收在「已獲菩提智，復愍諸群生」——得智之後不是了事，是回頭。

要問：這一段明明講菩薩自修，為什麼澄觀判為「歎佛成就菩薩德」？因為這一串次第不是菩薩自己走出來的，是佛成就的；段名歸佛，內容歸菩薩，二者並不相違。

落到地上：這一段最宜當自己的進度表讀——每一偈問一次『這一層我到了沒有』，而不要跳著挑喜歡的偈讀。

下方段（方位出澄觀配）：佛名難聞，何況親近

第九段講難見難聞。澄觀分二：「初一標名難聞，近必斷疑，餘別顯益物之相」，別中又分「初一生福益、次二向菩提益、次二成智益、餘四就人結益」。

首偈「無量億千劫，佛名難可聞；況復得親近，永斷諸疑惑」設了一個量——億千劫。要問：這是誇張嗎？經文設此量的用意在對比，不在計數；下面九偈全在講見佛聞佛之益，若聞名不難，益也就不必說了。

其下：「如來世間燈，通達一切法，普生三世福」是生福益。「如來妙色身，一切所欽歎，億劫常瞻仰，其心無厭足」與「若有諸佛子，觀佛妙色身，必捨諸有著，迴向菩提道」是向菩提益——注意這裡的路徑是從色身入，不是從空理入。第五、六偈「恒演廣大音，辯才無障礙」「令入智慧門，授以菩提記」是成智益。

末四偈就人結益：「如來出世間，為世大福田」，「若有供養佛，永除惡道畏」，「若見兩足尊，能發廣大心」，「若見人中勝，決意向菩提；是人能自知，必當成正覺。」

要排一個誤解：「其心無厭足」不是貪。瞻仰而不厭，是因為所仰之境無盡，不是因為心不知足。落到地上：這一段給的是最平實的一條路——瞻仰、供養、發心，一步也不玄。

上方段（方位出澄觀配）：四個「寧」字

第十段十一偈，是十段裡唯一多出一偈的，也是語氣最重的。澄觀分四：「初二總舉佛德，意在於恩；次一恩深難報；次四發荷恩之心；後四釋成荷恩之意。」

第三偈提出問題：「如來無數劫，勤苦為眾生；云何諸世間，能報大師恩？」其下四偈就是答——而答的方式是連下四個「寧」字：寧於無量劫受諸惡道苦，終不捨如來而求出離；寧代諸眾生備受一切苦，終不捨於佛而求安樂；寧在諸惡趣恆得聞佛名，不願生善道而暫時不聞佛；寧生諸地獄一一無數劫，終不遠離佛而求出惡趣。

要問：這是不是把「離苦」這件事整個否定了？不是。四偈所拒的都不是離苦本身，是『捨佛而求』的那條路——四偈之中三偈的下半句帶一個「而求」，第三偈作「不願生善道，暫時不聞佛」。所拒的是條件，不是結果。

第八偈自己回頭解釋：「何故願久住，一切諸惡道？以得見如來，增長智慧故。」這一問一答，把上面四偈的重話收回到理上。末三偈「若得見於佛，除滅一切苦」「若得見於佛，捨離一切障」「如來能永斷，一切眾生疑」作結。

落到地上：這一段是全段情感最強的一段，而它的結論仍然落在「見佛」二字上——不是拼苦，是不肯離開所依。

普賢開發：佛已經現完了，為什麼還要說

十段頌之後，普賢出來說話。要先問一句：境界都現完了，眾也都見了，為什麼還要用言說再開一遍？

澄觀釋此云：「上佛入定現相，令眾覩親證；今假言開顯，使尋言契實。」——見是見了，可是見而不能自尋其理；言說的作用不是把境界再造一次，是給一條可循的路，令人循言而契於實。這一句是理解本科的鑰匙。

普賢所用的方便有十一句：等法界、等虛空界、等眾生界、等三世、等一切劫、等一切眾生業、等一切眾生欲、等一切眾生解、等一切眾生根、等一切眾生成熟時、等一切法光影。澄觀判「初句總，以含事理深廣故」，其餘十句為別，並指出句首那個「以」字一路貫到底。

要問：為什麼開顯一個三昧，要用這麼多個「等」？澄觀答得很清楚——「謂嚬申三昧業用深廣，要以此十無分齊之方便方能開顯，況十復表無盡」。所用的工具必須與所開的境界同其無分齊，否則開不動。十一句之中，虛空一句顯其廣無際限，其餘八句顯其多無分齊，而「光影」一句兼顯深義。

落到地上：說法的方便若比所說的法還小，那個法就被說小了。

十種法句：逐句在說什麼

十法句是普賢用來開三昧的十道言說。澄觀提醒一件事：「此十句所開即前所現，亦念請中果用十句」——不是新法，是把前面所現與大眾所念請的，用言說開出來，只是開合次第與前不完全對應。

第一句「諸佛出興次第、諸剎成壞次第」，澄觀判為淨佛國土之依正淨——一粒微塵中皆有佛土，佛於中出興，故土無邊際。第二句「盡未來劫讚歎如來功德音聲」是法之流布。第三句「如來出世無量無邊成正覺門」，澄觀配為成等正覺。第四句「佛坐道場菩薩眾會」是主伴具足——有佛必有眾。

第五句「於一切毛孔，念念出現等三世一切佛變化身充滿法界」，澄觀判為「為一切眾生現諸佛影像」。第六句「能令一身充滿十方一切剎海，平等顯現」，澄觀判為「入一切眾生所住處」。第七、八兩句都講神變普現，一句就境界說（「一切諸境界中，普現三世諸佛神變」），一句就微塵說（「一切佛剎微塵中，普現三世一切佛剎微塵數佛種種神變經無量劫」）——澄觀點出二者之別只在「境麁塵細」。

第九句「一切毛孔出生三世一切諸佛大願海音，盡未來劫開發化導一切菩薩」，澄觀判其含攝前面調伏眾生等四句。第十句「佛師子座量同法界，菩薩眾會道場莊嚴等無差別，盡未來劫轉於種種微妙法輪」即轉法輪。末後普賢自結：「佛子！此十為首，有不可說佛剎微塵數法句，皆是如來智慧境界。」

要排一個誤解：十句不是十個題目的清單，是同一件事的十個開法——每一句都用得上前面全部十一種方便，每一種方便也都能演出這十句。澄觀說得很直：「一一法句皆用前來十種方便，一一方便皆能演斯十句。」落到地上：讀十句時不要橫著比大小，要豎著看每一句怎麼把「無盡」說一遍。

普賢重頌：頌與長行為什麼不照順序

普賢說完長行，接著以十偈重頌。這一段的入頌之儀特別長——不是照例一句「承佛神力而說頌言」，而是連下七個「觀察」：觀察如來、觀察眾會、觀察諸佛難思境界、觀察諸佛無邊三昧、觀察不可思議諸世界海、觀察不可思議如幻法智、觀察不可思議三世諸佛悉皆平等，再加觀察一切無量無邊諸言辭法。澄觀判此為「先說儀意，有十句，初四句說儀、後六觀其所說」。

頌文十偈，前三偈連下三個「一一毛孔中」——毛孔中有微塵數剎海，剎海中有如來坐，如來為菩薩說普賢行。第四偈反過來：「佛坐一國土，充滿十方界」。一入一遍，是同一事的兩面。第五至第九偈講菩薩：從會中起、遍滿十方、悉住普賢行、億劫修行、入大願海、了達普賢行。末偈「身雲等塵數，充遍一切剎，普雨甘露法，令眾住佛道」作結。

而這十偈與長行十句並不照著次序對。澄觀說「頌十法句，而開合不次」，並逐一列出所配之次為初·三·二·四·五·六·九·七八·十；法藏《探玄記》則判為「於前十法次第頌之」，逕作順頌。二說並存。

要問：既然是重頌，為什麼會不照順序？經文本身沒有解釋。可確定的是：頌不是長行的複本，它有自己的成句之勢——所以古德讀出來的對位才會人人不同。落到地上：讀重頌時先把它當一首完整的偈讀，再去對長行，不要拿長行去切偈。

毫光：這一段裡佛做的唯一一件事

十段頌與普賢開發之間，說話的都是菩薩；到這裡世尊才動了一下——從眉間白毫相放大光明，光名「普照三世法界門」，另有不可說佛剎微塵數光明作為眷屬，普照十方一切世界海。

要問：佛為什麼不說話？澄觀釋此云，光「表即法界中道無漏正智，方能證前所現之法界故」。前面菩薩所說是言說之開，這裡佛所放是智之證；言可以令人尋，卻不能替人證，故此段唯有光而無語。

光名裡的「門」字澄觀也解了：「三世是相，相即法界，法界體用互為其門。又通皆為門，若見法界之性相，即入三昧之體用故。」——見其性相，即是入其體用，故名為門。

要排一個誤解：放光不是神蹟表演。放光的位置在眉間白毫，所照的是十方佛土，所令的是眾見——整段的動詞是「見」，不是「拜」。落到地上：本段之後所有的獲益，都繫在這一道光上；沒有這道光，前面十一段話還只是話。

依光見法：大眾在光中見到的五件事

光一放，逝多林大眾便見盡法界虛空界一切佛剎，每一微塵中各有佛剎微塵數國土，種種名、種種色、種種清淨、種種住處、種種形相，其中皆有大菩薩坐道場師子座上成等正覺。澄觀判此為「先見此會遍法界之塵剎」。

接著經文用五個「或」字開出五事，澄觀判為「多類攝化遍周法界」：

其一，「或見於不可說佛剎量大眾會中」出妙音充滿法界、轉正法輪——澄觀判為「明廣大會遍」，是就會之大說。

其二，「或見在天宮殿、龍宮殿、夜叉宮殿」以及乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等諸宮殿中——澄觀判為「明遍處不同，並在前塵剎之內」，是就處之異說。要留意末四字：這些處所不在別的地方，就在前面所見的塵剎之內。

其三，「或在人間村邑聚落、王都大處」現種種姓、名、身、相、光明，住種種威儀，入種種三昧，現種種神變——澄觀判為「別彰所現」，並說這一段「亦通答前諸所念請，故云種種」。連下八個「種種」，是把大眾先前所念請的一一回答。

其四，「或時自以種種言音」——佛自說。

其五，「或令種種諸菩薩等在於種種大眾會中種種言辭說種種法」——令他說。

要問：為什麼末二事要把「自說」與「令他說」分開？因為前三事說的是所現之處與相，末二事說的是所說之法從誰口出；自說與令他說，都是同一佛力。落到地上：這五事是本段最具體的一節——境界不在遠處，在天宮、在龍宮、也在人間的村邑聚落。

類通十方與見證因緣：能見的人，不是碰巧站在那裡

五事之後，經文從『這一會』推到『十方一切會』：盡法界虛空界十方一切方海之中，每一毛端量處各有微塵數剎依業次第而住，也都有道場菩薩眾會，也都如是見佛神力——而且「不壞三世，不壞世間」，於一切眾生心中現其影像，色相有別而智慧無異。澄觀判此為「以彼類此」，並點出其中一句最要：「明其所見自在，謂雖廣現而不壞本相故。」廣現而不壞本相，這是華嚴說遍現時一貫的分寸。

接著經文回答一個很現實的問題：憑什麼是這些人見到？「其有見此佛神力者，皆是毘盧遮那如來於往昔時善根攝受」——或昔曾以四攝所攝，或由見聞憶念親近而成熟，或往昔教其發菩提心，或往昔於諸佛所同種善根，或過去以一切智善巧方便教化成熟。澄觀釋此云：「謂頓爾證見，非無宿因。」

要排一個誤解：說有宿因，不是說機會被限定了。經文所列的六種因，件件都是可以現在開始做的事——發心、親近、同種善根。落到地上：今日之見與不見有宿因，而今日所作即是他日之宿因。

得益：所入十門、能入十門，與一百零一個三昧

得益一段，經文先略後廣。略中先說所入：「或入法身，或入色身，或入往昔所成就行，或入圓滿諸波羅蜜，或入莊嚴清淨行輪，或入菩薩諸地，或入成正覺力，或入佛所住三昧無差別大神變，或入如來力、無畏智，或入佛無礙辯才海」——十門。澄觀判此為「別列十門以顯無盡」。

再說能入：「以種種解、種種道、種種門、種種入、種種理趣、種種隨順、種種智慧、種種助道、種種方便、種種三昧」——也是十門。澄觀為前六門各繫一義：解是「鑒達分明種種不同」，道謂一道二道乃至無量正道，門謂無常門、夢境界門等，入謂所證差別，理趣謂意旨不同，隨順謂機法萬差並皆隨順。並補一句要緊的：「即此能入亦是所益。」能入的本身就是所得的益，不是先得工具再去取利。

廣說時，經文只廣「三昧」一門，其餘九門例之。所列三昧，底本逐字實計一百零一門，自「普莊嚴法界三昧」起，至「觀察一切如來解脫處師子頻申三昧」止。澄觀就此判「別列一百二門」，並分「前百一門別別業用，後一總相同果」；法藏就六十本則判為百門——三說之數並存，誌錄不判。

要問：列這麼多三昧名有什麼用？澄觀給了一個總判，可以省去逐名求解的力氣：「皆從業用受名，並以法性真如為三昧本，隨一一事皆能契實，正受現前故。」名是從用上取的，本則只有一個。而末後那一門為什麼是師子頻申？澄觀說「若不總相分同，無以能究佛境故」——前百門是別，末一門是總，分得佛之總相，才究得佛境。

澄觀也不是完全不釋門名——頭一門他是釋了的。「普莊嚴法界三昧」，他說「入此三昧能令法界普妙嚴飾故，斯即嚬申現淨土之一義」，並即以此一門定下讀其餘諸門的通例：「下諸三昧，皆是嚬申大用別義，故以多別入佛之總。」要問：既然都是別義，何必列這麼多？澄觀答得很鬆——「諸門別義，說者隨宜」。別義之開合隨機而定，所入之總卻只是師子頻申一定。要排一個誤解：說「隨宜」不是說這些名可有可無，而是說它們的分合不是一個固定的表；讀者該記的是『哪一面』，不是『第幾門』。

落到地上：讀這一長串名字時不必逐名記，讀出『一事一契實』的節奏就夠了；那正是這一列所要顯的無盡。

廣所入十德：這些菩薩到底成了什麼樣的人

三昧列完，經文轉入一大段長行，描述這些菩薩之德。澄觀判其中「有其十德，廣前十門別句」，並逐一標其起處：智位高深德、調生無染德、成滿諸度德、智力無畏德、成就昔行德、法身圓滿德、色身自在德、辯才自在德、三昧神變德、成等正覺德。

十德之中，有幾句要單提。

其一，「知諸法門悉皆如幻，一切眾生悉皆如夢，一切如來悉皆如影，一切言音悉皆如響，一切諸法悉皆如化」——五事各配一喻。要問：連「一切如來」也如影嗎？此句所破的是把如來當作一個對面的實有；如影者，不是說沒有，是說有而無自性。若無此一句，前面十段頌所讚的佛就成了另一個所執。

其二，「修習無涯智慧大海，到智波羅蜜究竟彼岸，為般若波羅蜜之所攝持；以神通波羅蜜普入世間，依三昧波羅蜜得心自在」——四度並舉，而以般若為攝持。次序不可倒：先有攝持，神通與三昧才不成外道之能。

其三，「以不顛倒智知一切義，以巧分別智開示法藏，以現了智訓釋文辭，以大願力說法無盡」——四智之中，前三是知與說的能力，末一是願。澄觀提醒「雖有四辯，意在於智」。

其四，「能令小大自在相入」與「於無色性現一切色，以一切方普入一方」——這是本段最華嚴的兩句，說的是大小、色空、方位之間的無礙。而它繫在前一句「知諸法性無生無起」上：正因為無生無起，小大才相入得了。

其五，「得佛境界智慧光明，入於善見甚深三昧；入一切法無障礙際，於一切法勝智自在，一切境界清淨莊嚴」——澄觀標其名為「三昧神變德」，並以「得佛境界」四字為其起處。三句次第不可倒：先「得佛境界智慧光明」，是所見；次「入於善見甚深三昧」，是所住；末「入一切法無障礙際」，是所至之邊。要問：三昧不是靜定嗎，怎麼會有「神變」？因為此處之定不是止息，經文接著就說「於一切法勝智自在」——定中而智自在，才有變現可說；若定只是不動，便沒有下文那一段起用。要排一個誤解：「無障礙際」不是說沒有邊際，是說在一切法上都到得了那個邊；有際而無礙，才是「際」字的用處。落到地上：這一德正是前面那一百零一門三昧落在人身上的結果——門是名，此是實。

其六，末句「靡不咸在逝多林中，深入如來功德大海，悉見於佛光明所照」——這麼廣大的德，仍舊收回到這座林子裡。這一收，與後文「不離逝多林」一路呼應。

落到地上：這一段可以當作一份『見光之後會變成什麼樣』的說明來讀，句句都是果相，不是修法。

荷恩興供：十種大莊嚴雲

得益之後是報恩。諸菩薩得不思議正法光明，心大歡喜，就在自己身上、樓閣、莊嚴具、師子座上，遍逝多林一切物中，化現十種大莊嚴雲，充滿十方法界。

十雲依次是：放大光明雲（開悟眾生）、摩尼寶鈴雲（讚歎三世諸佛功德）、音樂雲（演說眾生業報）、菩薩種種願行色相雲（說諸菩薩大願）、如來自在變化雲（演出諸佛語言音聲）、菩薩相好莊嚴身雲（說如來出興次第）、三世如來道場雲（現成正覺功德莊嚴）、龍王雲（雨一切諸香）、世主身雲（演說普賢菩薩之行）、寶莊嚴清淨佛剎雲（現如來轉正法輪）。

要留意十雲的共同句式：每一雲都「充滿十方」，而每一雲都在說法——不是放完就散。所供之物即是所說之法，這是華嚴供養的特別處。

經文末尾自己說明了緣由：「是諸菩薩以得不思議法光明故，法應如是」。要問：既是報恩，何以說「法應如是」？澄觀判此段「結其所因，由得前十種德故」——得了那樣的德，自然出這樣的供，不是勉強酬答。

落到地上：報恩不是還債。得而能出，是得之相；出不來，多半是還沒真得。

文殊述德：智後述德，十三偈通讚三種世間

普賢在光前開發，文殊在光後述德。這個先後不是隨手排的，澄觀釋此云：「文殊主智，故光後述德。光本令證三昧，智本為顯法界，尋智得理故述歎林中。」又說：「前普賢門以行顯理，此則以解顯理，解行無二方能入故。」——普賢以行顯理，文殊以解顯理，二門無二，才入得了法界。這是本段最要的一判，也是本會為什麼要普賢文殊兩位一頭一尾的理由。

文殊頌十三偈，是全段唯一的七言段（其餘十一段皆五言）。澄觀判其「通讚一會三種世間自在之用」，分之為六：初二偈總歎（初一普遍、後一廣容），次一偈讚眾生世間，次二偈讚依正互在，四三偈述上林空，五三偈述於正覺依正無盡，六末後二偈總顯普收。法藏就六十本則判為「十三半頌，分二」，所分與澄觀不同，兩家並存。

逐偈看：首偈「汝應觀此逝多林，以佛威神廣無際」與十段頌之首偈同以『汝應觀』之語起——首偈作「汝等應觀察」，前後照應。第二偈「於其座等境界中，色像分明皆顯現」是廣容。第三偈「從諸佛子毛孔出，種種莊嚴寶焰雲」講眾生世間。第四、五偈「寶樹華中現妙身」「如來一一毛孔內，常現難思變化身」是依中有正、正中有正。第六至第八偈講林之空中、林中寶樹、林中境界皆能出音現佛——所謂「述上林空」。第九至第十一偈「十方所有諸國土……悉入如來毛孔中」「所有莊嚴皆現佛」「香焰眾華及寶藏」講正覺依正無盡。末二偈「十方三世一切佛，所有莊嚴妙道場，於此園林境界中，一一色像皆明現」「一切普賢諸佛子，百千劫海莊嚴剎，其數無量等眾生，莫不於此林中見」總收——一切都收在「此林中見」四字上。

要排一個誤解：文殊所述不是又讚一遍佛，是讚這座林。十三偈的主詞幾乎都是林、是林中的樹與空、是林中所現的莊嚴。落到地上：所證的法界不在別處，就是眼前這個場地——這正是入法界品之所以從一座園林說起。

無涯大用：二十五門，從無常門到開悟眾生門

末一段是「用」。彼諸菩薩以佛三昧光明照故，即時得入三昧，各得不可說佛剎微塵數大悲門，身上一一毛孔放光，一一光化現菩薩，其身形相如世諸主，普現一切眾生前。澄觀判此段「先總顯用因，謂由佛三昧，得前三昧成此悲門，故能有用」——用之所以能起，是因為先有定與悲，不是因為想做事。

所現之門，經文列二十五。澄觀判其「初八門雜明欣厭等門化、餘門明十度門化」，並就後十七門再分：前六門各一度，次三門明方便度，降魔一門是力度，餘七門皆智度，而願度因前欣厭門中已明，故此處略去。

前八門是欣厭：諸天宮殿無常門（厭）、一切眾生受生門（厭）、一切菩薩修行門（欣）、夢境門（厭）、菩薩大願門（欣）、震動世界門、分別世界門、現生世界門。要問：為什麼度化要從「無常」與「夢境」起手？因為欣與厭是最初的動力——先看見天宮也會壞、生死如夢，才肯回頭；先看見菩薩之行與大願可欣，才有去處。

次六門即六度：檀波羅蜜門（布施）、一切如來修諸功德種種苦行尸波羅蜜門（持戒）、割截肢體羼提波羅蜜門（忍辱）、勤修毘梨耶波羅蜜門（精進）、一切菩薩修諸三昧禪定解脫門（禪定）、佛道圓滿智光明門（般若）。留意忍辱一門用「割截肢體」四字——六度之中唯此門舉了最極端的事相，不是誇張，是因為忍之量最難見底。

次三門明方便度：勤求佛法為一文一句故捨無數身命門、親近一切佛諮問一切法心無疲厭門、隨諸眾生時節欲樂往詣其所方便成熟令住一切智海光明門。三門一為求法、一為親近、一為赴機，都是方便所攝。

降伏眾魔制諸外道顯現菩薩福智力門，澄觀判為力度。

末七門皆智度，其中前六門句式一律作「知……明智門」：知一切工巧明智門、知一切眾生差別明智門、知一切法差別明智門、知一切眾生心樂差別明智門、知一切眾生根行煩惱習氣明智門、知一切眾生種種業明智門，末一門則不作「知」門，而以開悟一切眾生門收。要留意七門所知者：以眾生為所知的有四門（差別、心樂、根行煩惱習氣、種種業），以法為所知的一門，以工巧為所知的一門，末一門則不說所知而說開悟。

落到地上：二十五門讀完可以問自己一句——我所欠的是欣厭之心，還是六度之行，還是知人之智。

化處、化益，與那句一再出現的「不離此逝多林」

二十五門之後，經文說所化之處：或往天宮、龍宮，或往夜叉乾闥婆阿脩羅迦樓羅緊那羅摩睺羅伽宮，或往梵王宮、人王宮、閻羅王宮，或往畜生餓鬼地獄之所住處——以平等大悲、平等大願、平等智慧、平等方便攝諸眾生。四個「平等」是這一句的骨：處有天宮與地獄之異，心無高下之別。

所化之益有七：或見已而調伏，或聞已而調伏，或憶念而調伏，或聞音聲而調伏，或聞名號而調伏，或見圓光而調伏，或見光網而調伏。七者由重至輕——最重的是親見，最輕的只是見到光網。

其後經文兩處結語幾乎同文，唯首字有「然」「而」之別——前處作「然亦不離此逝多林如來之所」，後處作「而亦不離此逝多林如來之所」。澄觀釋此云：「結不離逝多林者，明不動而普遍，繁興而恒靜，末不離本故。」並補一句預告：「下文殊遊行亦不離於本會，本末事理非即離故。」

要問：既然周遍十方皆令得見，怎麼還說不離本處？這正是本段收尾的關節——遍不是離開此處去到彼處，是此處本自遍。若須離此而後能彼，那就成了移動，不是遍。

末段列現身十二種：或現無量化身雲、或現其身獨一無侶（此二為總），以下十種為別——沙門身、婆羅門身、苦行身、充盛身、醫王身、商主身、淨命身、妓樂身、奉事諸天身、工巧技術身。所往之處是村營城邑、王都聚落，所行之相「猶如帝網」。所說之法有五：一切世間工巧事業、一切智慧照世明燈、一切眾生業力所莊嚴、十方國土建立諸乘位、智燈所照一切法境界。說完仍以「而亦不離此逝多林如來之所」收住全段。

落到地上：十別身中，醫生、商人、樂人、工匠，都是市井中的身分（前二總身之「無量化身雲」則不在此例）。本會之用，落點就在這裡。

承衍

本段向下所開，最直接的一條是澄觀那一句判：「此中多同善財所見，故知善財諸友即此會之菩薩。」末段所列十二身，正是末會五十三參的總目——《演義鈔》把十二身中自「獨一無侶」以下十一相一一配了下去：獨一無侶配德雲，沙門配海雲與善住，婆羅門配最勝與寂靜，苦行配勝熱，充盛配善見與休捨，醫王配普眼與彌伽，商主配無上勝，淨命亦攝婆羅門而義當不動與具足，妓樂義當婆須，奉事天身配大天，工巧伎術配自在主童子。本會與末會於是接成一事：本會所現之菩薩，換一個身分走進城邑，就是善財所參的善知識。

第二條是普賢與文殊二門。澄觀以普賢主行、文殊主智，判「解行無二方能入」，並以文殊權實無二之大智與普賢體用之理行「共顯如來三昧之果德」。入法界品全品之骨即在此二人一頭一尾，本段是二人第一次同段現身。

第三條是「不動而普遍」一義。澄觀在本段結語處立此判，又預告文殊下文遊行亦不離本會——這句判到末會善財南行時仍然管用：善財走遍一百餘城，而本會未散。

第四條是四十本之對讀。本會在唐般若所譯四十卷本中全有對文，自十方頌起，經普賢開發、世尊放光、文殊述德，直到無涯大用之末，段段相當。最顯的一處體裁之異在普賢重頌：八十本之普賢十偈作五言，四十本之普賢頌則作七言；八十本全節之中唯文殊一段用七言，四十本則普賢、文殊二頌皆七言。光名亦有一字之異——八十本與六十本皆作「普照三世法界門」，四十本作「普照現三世法界門」。末段現身之數也不同：八十本十身，六十本九像，四十本十三身，別出異道出家、婬女、毘沙門、世主四身，而無淨命一身。三本各有所傳，逐條並錄，不判高下。

至於諸家異釋，本段之科分出入頗多：法藏《探玄記》本會作十分而止於文殊述德，未別立無涯大用一科，其文繫在文殊頌之後所立的「第二顯德益」下，並以「上來從會初至此十段不同，總明本會竟」一句結本會；澄觀則別立為第十；《演義鈔》覆述時第十作「大用無涯分」，字序與《疏》相反。十段頌之逐段開合，澄觀與法藏所分之數幾乎段段不同。普賢重頌與十法句之對位，澄觀開合不次，法藏則作順頌。三昧門之數，澄觀作一百二門，法藏就六十本作百門，底本逐字實計一百零一門。文殊頌之偈數，澄觀作十三偈，法藏作十三半頌。此諸家所立各有其軌，誌錄之，不判高下。

法藏於悲用五門之末二門各更開三，這兩重三分值得看一眼。第四門是「以三世間身化」：初「以智正覺身化」，次「或現聲聞」下「以眾生世間身化」，三「或現一切城邑等像」「是器世間身」。三世間者，正覺、眾生、器——佛所證者、所化者、所依者。化身不止於現佛身、現聲聞身；連城邑宮宅那樣的無情之相，法藏也判作一重身化。所以他於此下一句「隨其所應結成化用」：三類身不是三副本事，是隨所應而現的一事，現什麼身由所應者定，不由能現者定。

第五門是「以三業門化」：「初明身語化」，次「種種巧術」下「明意化」，後「悉現」下「結成化處」。前一門就所現之境分，此一門就能化之業分——前者說化之所遍，後者說化之所由。身與語可見可聞，意化無相可指，故法藏以「種種巧術」一句當之：巧術非身非語，是心之所運而形於事者，故屬意業。而此門終於「結成化處」，正與前門之「結成化用」相應：用與處兩皆歸本段之結——不離逝多林，而所化之處、所起之用無不周遍。

李通玄與智儼二家於本段亦各有其釋。二家都不用疏家的五科名，而所立之界與澄觀、法藏也都不同。李通玄以放光為界：放光之前是「以行會理門」，普賢為主、文殊為伴；放光之後是「以理會行圓融自在無礙門」，文殊為主、普賢為伴。這與澄觀『普賢以行顯理、文殊以解顯理』一判取徑相近而配屬相反——澄觀就一頭一尾說解行無二，通玄則就主伴互換說一門之轉。光之所表，通玄說「此光是法界身中根本普光明智」，並接著說此智現前之後「便以眾行起差別智，知根利生普周剎海無有休息，名為普賢行」——根本智先現，差別智後起，而差別智之行即名普賢行；這與澄觀以光表中道無漏正智者，同說一光而所取之義不同。二說並錄，不判合否。

智儼則科得極簡：十段頌是「第八歎德」，普賢開發是「第九重辨定德用」，放光以下是「第二正說」。他於普賢頌後別設一問最堪玩味：「問：所以普賢重照明？答：果人入定顯法是真。若因人不證，同修者不進，故普賢因人照明，引初修者趣入耳。」——佛是果人，入定所顯之法固然是真；但因位的人若不見有同類者也證得，就不肯起步，所以要普賢這個因人再照明一次。要問：這與澄觀之判差在哪裡？澄觀就開顯立論——「現土顯於法界，普賢主此，方能開故」，所現之法界須由普賢開之；智儼則就機立論——不是言說不足，是學人要看見同類者走得通。二家所指不同，並錄不判。智儼又自設一問：「何故加入法界，不依位得何也？」自答之意是：入法界本須自他二力兼備，此段只約一相而說，自力依位，他力則是佛之加持——入法界本須自他二力兼備，此段所現者只是他力一相，不是說自力可廢。落到地上：讀這一段見佛加持，不必疑自己的修行沒有用處；一相之說，正是為了不讓人把一相當作全部。

一會之文，前面十一段話說的都是『佛現了什麼』，末一段說的是『見了之後做什麼』。從偈頌到光，從光到述德，從述德到入市井現十二身——這一段的次第，就是華嚴把果德轉成行門的整個過程。

Why, after the Buddha Has Finished Displaying the Realm, the Scripture Suddenly Turns to Verse

In the passage before, the World-Honored One entered the samādhi of the lion's stretching, the Jeta Grove suddenly became a pure land beyond thinking, and the bodhisattvas of the ten directions gathered like clouds, while the śrāvakas, though seated there, neither saw nor heard. At this point one thing has been displayed to the end, and yet no one has told it out.

The present passage is the five segments that take it up and tell it. There are three batches of tellers: first the ten bodhisattvas of the ten directions each speak ten verses, then Samantabhadra with ten Dharma clauses opens out the function of the samādhi, and last Mañjuśrī with thirteen verses tells over what he sees in the grove. Between the three batches of voices there is set one passage with no voice at all — the World-Honored One sends forth a ray from between his brows, and the ray does not speak the Dharma but only causes them to see. At the end, those who have understood raise up its function and go to deliver beings.

A misreading has to be cleared away first: these five segments are not a repetition of the passage before. The passage before was the displaying; these five segments are the telling and the functioning. Chengguan outlines them as the portion of the verses of praise, the portion of Samantabhadra's opening, the portion of the ray's showing of benefit, the portion of Mañjuśrī's telling of virtues, and the portion of the boundless great function, and to each of the five portions he attaches one clause of the reason for it — of the praise of virtues, “since it has come to the chanting of virtues, it makes manifest what has been realized”; of the opening, “the displaying of the land makes it manifest in the Dharma realm, and Samantabhadra presides over this, and so is able to open it out”; of the ray, “it causes them to search out the light of wisdom, for that is what is able to realize”; of the telling of virtues, “Mañjuśrī presides over wisdom, and so after the ray he tells the virtues”; and of the great function, “what is opened must gain benefit, and benefit must profit the living”. All the way through it is the five links of displaying, telling, realizing, recounting, and functioning, and if one segment were missing this assembly could not be brought to a close.

Setting it on the ground: when reading this passage, do not read only how grand the words of praise are, but look at what work each segment is doing.

Ten Persons Speak Ten Times Over, and What They Speak Is Not in Fact One and the Same Thing

From each of the ten directions there comes forth one bodhisattva, and each speaks ten verses (the one of the upper direction eleven verses), the whole segment being two hundred and forty-eight lines of verse and one hundred and twenty-four verses in all. The opening clause of the ten segments does not shift by a single graph; all of them read ‘at that time the bodhisattva so-and-so, sustained by the majestic spiritual power of the Buddha, contemplated the ten directions and spoke these verses’ — in form they are wholly symmetrical.

Is the content, then, also a repetition? Chengguan outlines them as ten segments, and judges that “the first two praise the function of the place of the way, of the samādhi, and the rest; the remaining eight praise the virtue of the Buddha in common” — what the first two segments praise is the function of this place of the way and of this samādhi, and what the latter eight praise is the virtue of the Buddha himself. Fazang's Tanxuan ji, going by the sixty-fascicle text, likewise divides them into ten segments, while the number of parts he opens out in each segment mostly does not agree with Chengguan's (as in the second segment, where Chengguan divides five and Fazang six); the two stand side by side.

A misreading has to be cleared away: to take the ten segments as one and the same word of praise spoken ten times over, with only the speaker changed. In fact each of the ten segments has its own eye — the first segment speaks of “beyond thinking”, the second speaks of ‘no coming and no abiding, and yet they gather together at one time’, the third and fourth are wholly in similes, the fifth speaks of “the benefit gained from seeing the Buddha”, the sixth speaks of “what the ordinary and the lesser cannot know”, the seventh speaks of ‘the body of wisdom is not a body’, the eighth speaks of the stages of cultivation, the ninth speaks of “hard to see and hard to hear”, and the tenth speaks of “the kindness is deep and hard to requite”. Put together, the ten segments are the whole figure of one buddha.

Setting it on the ground: the ten segments may be read as ten camera angles of different kinds, and before reading each one, ask first where the eye of that segment lies.

The Segment of the East (the Quarter Assigned in Chengguan's Outline): First the Beyond-Thinking, Then Why It Is beyond Thinking

The first segment has ten verses, and it begins with a command: “You should all contemplate: the way of the Buddha is beyond thinking.” Chengguan judges of this segment, “the ten verses divide into two: the first is the general, the rest are the particular” — the first verse is the general, and the remaining nine verses are the particular.

Within the particular, the first four verses praise the Buddha. The second verse says “what it displays is without number” and that “all the worlds are bewildered by it and cannot make it out”; the third verse says “the various spiritual penetrations that he displays, no one in the whole world can fathom” — these two verses speak of the breadth of the measure and the depth of the principle. The fourth verse suddenly turns: “Because he has penetrated that all dharmas are without form, therefore he is named a buddha; and being furnished besides with the adornment of the marks, however one extols him it cannot be extolled to the end.”

This one verse is the joint of the segment. One must ask: are the formless and the adornment of marks not opposites? The scripture's way of answering is to fasten the name “buddha” to “having penetrated that dharmas are without form”, and to fasten “it cannot be extolled to the end” to “being furnished with the adornment of the marks” — and the reason is just this, that precisely because he has penetrated that no dharma at all has a fixed form, the forms he displays can be inexhaustible. If the forms were real, then each one displayed would be one the fewer. The fifth verse then draws back to this grove: “Today, inside this grove, he has displayed great spiritual power” — what is spoken of is still this matter before one's eyes, and not a tale of some other place.

The latter five verses turn to praising the host of bodhisattvas: the sixth verse, “from the lands of the ten directions they have come to see the World-Honored One”, is the general statement of their gathering like clouds; the seventh, “the vows they have made are all furnished complete, the practices they cultivate are without obstruction”, is the depth of vow and practice; the eighth, “all the pratyekabuddhas and those great śrāvakas are none of them able to know”, is their surpassing of the two vehicles; the ninth, “the great wisdom of the bodhisattvas has reached the end of every one of the grounds”, is the height of the ground of wisdom; the tenth, “the power of measureless samādhi, the spiritual changes that they display, has filled the whole Dharma realm”, is the breadth of the function of concentration. Chengguan judges these five verses as “first the general showing of their gathering like clouds; second the depth of vow and practice; third the surpassing of the lower stations; fourth the height of the ground of wisdom; fifth the breadth of the function of concentration”.

A misreading has to be cleared away: the eighth verse's saying that the śrāvakas and pratyekabuddhas cannot know is not a belittling of the two vehicles, but an explanation offered in view of the fact, in the passage before, that the śrāvakas were seated there and did not see — it is not that the Buddha withholds the sight, but that the realm does not match the capacity. Setting it on the ground: where one cannot read a thing, ask first on which tier one is standing, and do not hurry to blame the scripture.

The Segment of the South (the Quarter Assigned in Chengguan's Outline): No Coming and No Abiding, and Yet They Can Gather Together at One Time

The ten verses of the second segment are wholly about the host of bodhisattvas. Chengguan gives one reminder: this segment “praises only the bodhisattvas, yet since it concludes by returning them to the power of the Buddha, it is also a praising of the Buddha” — the praise at the last returns to the power of the Buddha, and so it is still a praising of the Buddha.

The first two verses cause one to contemplate their inward virtue: the first verse, “the treasury of wisdom and of merit, the practice of awakening carried to its end”, is the fullness of their station; the second verse, “their minds are of themselves clear and penetrating, and they enter well into every kind of samādhi”, is the breadth and depth of concentration and wisdom. The next two verses show the place where they gather: the third verse, “today this Jeta Grove has been adorned and dressed in every kind of way”, and the fourth verse, “from the ten directions they have come here, and sit upon seats of jeweled lotus flowers” — putting the host back into this grove.

The fifth, sixth, and seventh verses are the most essential of the segment. The fifth verse says “there is no coming and no abiding, no leaning and no idle argument; parted from stain, their minds are unobstructed, and in the Dharma realm they have reached the end”; the sixth verse says “knowing that there is no dharma of transformation, they yet bring forth matters of transformation”; the seventh verse says “at one and the same time they all go thither, and yet neither do they divide their bodies”.

One must ask: since there is no coming and no abiding, how is it then said that “from the ten directions they have come here”? Since there is no dharma of transformation, how do they then bring forth matters of transformation? Since at one and the same time they go to the ten directions, how do they then not divide their bodies?

The scripture itself gives the answer: the lower halves of these three verses are all of them fastened to their upper halves — precisely because there is no coming and no abiding, they come with nothing that comes and go with nothing that goes, and so can go everywhere at the same time without having to cut the body up in fact. Chengguan judges these three verses as “making clear that stillness and function are unobstructed: the first verse and a half is the stillness, and the latter verse and a half is the raising of the function”. Stillness and function are not two matters done by turns; they are the two faces of one and the same matter.

The eighth verse, “look upon the sovereign power of the spiritual penetrations of the Śākya lion, who can cause the host of bodhisattvas all to come and gather together”, returns everything above to the power of the Buddha — and this is what Chengguan calls “concluding by returning them to the power of the Buddha”. The last two verses, “all the dharmas of all the buddhas are in the Dharma realm all of them even; it is only for the sake of speech that they differ” and “he sets forth differentiated dharmas, and his words have no end”, say that the difference lies only in the speaking, and not in the Dharma.

Setting it on the ground: in reading the Avataṃsaka one constantly meets clauses about “pervading every place”, and one should not take them as strange matters of spiritual penetration; their ground of reason is always the “no abiding” of the clause that precedes.

The Segment of the West (the Quarter Assigned in Chengguan's Outline): Three Verses Speaking by the Dharma, Seven Verses of Simile

The third segment is the first among the whole to use similes in quantity. Chengguan judges of it, “the ten verses divide into two: the first three speak by the Dharma … the latter seven make it manifest by simile”.

The three verses of speaking by the Dharma: the first verse, “he penetrates well the time and the not-time, and for the host sets forth the Dharma”, is the virtue of speaking the Dharma in season; the second verse, “he crushes down the multitudes of outsiders and all the divergent arguments”, is the function of crushing the wrong; the third verse is the general conclusion that leaves words behind — “the Rightly Awakened One is not one that has measure, nor yet is he one that is measureless; whether measure or the measureless, the Muni has passed clean beyond them.”

The third verse is to be marked well: it is not saying that the Buddha is measureless. Having measure and being measureless are a pair, and to fall on either side is still to be within the mutual dependence; the scripture with the three graphs “has passed clean beyond” sets the whole pair down together. This is the eye of the speaking by the Dharma in this segment.

The latter seven similes are, in order: the sun in empty space, likening the breadth of the shining of wisdom; the disc of the moon on the fifteenth night, likening the fullness of the white dharmas; the sun in the sky running on without cease, likening the continuing on of the spiritual changes; the lands of the ten directions unobstructed in space, likening the unobstructedness of the displaying of transformations; the earth of the world as that on which the flocks of the living depend, likening the wheel of the Dharma as that on which they depend; the fierce and swift wind unobstructed, likening the swift pervasion of the Buddha's Dharma; the great wheel of water as that on which the worlds depend, likening the wheel of wisdom as that on which the buddhas of the three times depend. Chengguan fastens one sense to each of these seven similes: “the first likens the vastness spoken of before; the second likens the fullness; the third and fourth liken the displaying of the penetrations, the one long in time and the other unobstructed; the fifth likens the setting forth of the Dharma; the sixth likens the crushing of the wrong; the seventh likens in general the virtues before, that on which the buddhas alike depend.”

A misreading has to be cleared away: the seven similes are not seven flourishes of rhetoric, but seven different things likened. The one and the same “sun” in the first simile is taken for its shining, and in the third simile for its running on without cease — the thing that likens is the same, while the sense taken from it differs. Setting it on the ground: in reading a simile, first find which point of the likening thing this simile takes, and do not carry the whole of the likening thing across.

The Segment of the North (the Quarter Assigned in Chengguan's Outline): Nine Jewel Similes, from the Mountain and the Ocean down to the Water-Clearing Pearl

The fourth segment has ten verses with nine similes, and Chengguan judges of it that it “praises the depth and breadth of the three virtues”, and divides: the first five verses with four similes liken the inward virtue (the first kindness, the second cutting off); the next three similes liken wisdom (the first high and far, the next two deep and broad); the latter five liken the great function (the first skillful displaying, the second according with wishes, the third shining upon capacities, the fourth tallying with principle, the fifth concluding the benefit).

The nine similes in order are: the great jewel mountain enriching those that bear consciousness; the water of the great ocean, clear and pure, taking away thirsting craving; Mount Sumeru coming forth out of the great ocean; the ocean furnished with a multitude of jewels so that seekers are satisfied; the skilled illusionist displaying every kind of matter; the wish-fulfilling jewel satisfying every wish; the bright and clear jewel universally reflecting all things; the eight-faced jewel mirroring the several quarters evenly; the water-clearing pearl able to clear turbid water. The fifth verse in the middle, “the deep wisdom of the Tathāgata is measureless and without number; and therefore the power of his spiritual penetrations, when displayed, is hard to think of”, is a speaking by the Dharma, and so there are ten verses and nine similes.

Of these, the simile “it is as with a skilled illusionist, who displays every kind of matter; the wisdom of the Buddha is just so, bringing forth every kind of sovereign power” calls for one question: if the wisdom of the Buddha is as an illusionist, is what is displayed not then false? The sense that the scripture takes lies only in ‘being able to display every kind without labouring at many arts’, and not in ‘what is displayed being unreal’ — for if one took its unreality, then the later line “seeing the Buddha is just so, and all the faculties become pure” would fall empty. This is the one place where the reading of similes most easily oversteps its bounds.

Fazang's Tanxuan ji, going by the sixty-fascicle text, sets up for the ten verses of this segment a name for each simile (the mountain of virtue enriching beings · the ocean of compassion taking away the burning · practice high and realization deep · the ocean of wisdom bringing forth · skillfully displaying in answer to capacities · fulfilling in accord with vows · the wisdom of kinds universally shining · displaying the Dharma according to the quarter · seeing the Buddha and the faculties made pure), and brings out besides another explanation matching them with ten virtues — great merit · great compassion · great concentration · the wisdom of principle · the wisdom of measure · the function of compassion · the wisdom of kinds · the mirror wisdom · the function of kindness. It differs from Chengguan's division, and the two stand side by side.

Setting it on the ground: the nine similes may be read as nine kinds of ‘what the Buddha does for me’ — stilling thirst, satisfying vows, shining on the mind, purifying the faculties; clause after clause falls on the side of what is received and used.

The Segment of the Northeast (the Quarter Assigned in Chengguan's Outline): Of Those Who See the Buddha, Not One Passes By Empty

The fifth segment begins with the emperor-blue jewel: “It is as with the emperor-blue jewel, which can dye every color blue; those who see the Buddha are so likewise, and all give rise to the practice of awakening.” Chengguan judges this verse to be “a general simile that of seeing there is no benefit lacking”, and under it he divides three tiers of particular making-clear.

The next three verses make clear in particular the benefit to the bodhisattvas: the second verse, “within each and every mote of dust the Buddha displays the power of the spiritual penetrations, causing measureless and boundless bodhisattvas all to become pure”, is the purifying of obstructions; the third and fourth verses, “this deep and subtle power is boundless and cannot be known” and “the bodies that the Tathāgata displays … bring all bodhisattvas to accomplishment”, are the accomplishing of the wondrous power.

The five verses after that make clear the universality of the benefit: the pervading of the accomplishing of the way (“those buddha-lands that are hard to think of — within them he accomplishes right awakening”), the pervading of the spiritual penetrations (“Śākya, the unsurpassed Honored One … displays the power of the spiritual penetrations”), the pervading of the showing of practice (“the various practices of the bodhisattvas … the sovereign power of the Tathāgata displays them all for them”), the pervading of the understanding of dharmas (“the sons of the Buddha cultivate well and learn the deep and various Dharma realms”), and the pervading of the turning of the Dharma (“by the majestic spiritual power of the Well-Gone One, for the host the wheel of the Dharma is turned”). The last verse, “the wisdom of the Tathāgata is round and complete, and his realm too is pure; it is as with a great dragon king, universally saving all the flocks of the living”, concludes the universality of the benefit.

A misreading has to be cleared away: “those who see the Buddha are so likewise, and all give rise to the practice of awakening” is not saying that one glance at an image of a buddha sets the mind giving rise of itself. That the emperor-blue jewel can dye every color blue is said in terms of the virtue of the jewel itself; and what this verse fastens on is that the virtue of the Buddha must be able to benefit things, and not the intent of mind of the one who sees. Setting it on the ground: this one verse may be taken to break a certain kind of discouragement — it is not that I have no power to give rise to the mind, but that I have not yet truly seen.

The Segment of the Southeast (the Quarter Assigned in Chengguan's Outline): Not Even the Raising and the Setting Down of a Foot Can Anyone Know

The sixth segment begins with three verses laying down three layers of denial one after another: the śrāvakas do not know the matter of the Buddha's raising and setting down of a foot, the pratyekabuddhas likewise do not know it, how much less ordinary persons. Chengguan judges this segment to divide in three: “the first three make clear that for the ordinary and the lesser it is hard to think of; the next four bring out the dharma that is hard to think of; the last three make manifest the person who is able to know.”

One must ask: why is the instance raised so small a matter as “raising a foot and setting down a foot”? Precisely because it is small. Had the instance raised been the Buddha's displaying of spiritual penetrations, to say that the two vehicles do not know it would not yet be strange; but to raise the lifting and lowering of a foot, and to say that the śrāvakas and pratyekabuddhas of all the three times cannot know it, is to push “beyond thinking” to its very bottom — the Buddha's daily use is just the Buddha's realm, and there is not one place in it that is ordinary.

The four verses in the middle bring out the dharma that is not known: “the unobstructed wisdom of the Rightly Awakened One has passed beyond the road of words” is the general; “it is as with the light of the bright moon, of which no one can fathom the limit” is the simile; and “each and every one of his skillful means, the transformations he works from thought to thought — though one used up measureless kalpas in pondering them, one would not make them out” together with “pondering all-knowing wisdom, this dharma beyond thinking, of each and every gate of skillful means one can find no limit” speak in terms of the gates of skillful means.

The last three verses suddenly bring out a road: “Suppose that there were one who toward such a dharma raised up a vast vow; then for him, as to this realm, to know it and see it would not be hard.” — after seven verses saying it cannot be known, here it is said that it can be, and the key word is “vow”. The ninth verse follows with “valiantly and diligently he cultivates”, and the tenth with “his mind and thought are tamed already, and his aspiration too is broad”.

A misreading has to be cleared away: not being able to know is not a road with no way out. The scripture places the boundary between “hard” and “not hard” upon vow and practice, and not upon the sharpness of faculties. Setting it on the ground: to read the four graphs “beyond thinking” and thereupon fall back is to have read this segment backwards — it is precisely meant to make one give rise to a vow.

The Segment of the Southwest (the Quarter Assigned in Chengguan's Outline): The Body of Wisdom Is Not a Body

The first clause of the seventh segment is the most perilous clause of the whole: “the body of wisdom is not a body, unobstructed and hard to think of.”

One must ask: having said it is a body, why is it then said not to be a body? The next verse of the scripture answers: “out of karma beyond thinking there arises this pure body, singular and wondrously adorned, not attached to the three realms.” What is called not a body means that it is not a body gathered in by the three realms, and not a body made of the four great elements; and since it does indeed appear, it is still named a body. Chengguan judges of this segment that it “praises the virtue of the body of wisdom being hard to think of”, and divides it in four: the first one verse makes manifest in general its being hard to think of; the next one raises the cause to make manifest the fruit; the next three show in particular the marks of its being hard to think of; and the last two conclude with an exhortation.

Among the three aspects of the particular showing, the third, fourth, and fifth verses speak of wisdom shining and purifying obstructions (“its light shines upon all, and the Dharma realm is wholly pure”; “it is as with the sun of the world, universally sending forth the light of wisdom … bringing forth the unsurpassed awakening”); the sixth verse speaks of the depth and breadth of the displaying (“he displays boundless forms, and these forms have no place they depend on”); and the seventh and eighth verses speak of the perfect fusion of thought and wisdom (“in a single thought of awakening he can be aware of all dharmas”; “in a single thought he understands clear through all the dharmas of the three times”).

The last two verses are the conclusion and exhortation, and are also the landing place of this segment: “one who has wisdom should be thus, and single-mindedly ponder the awakening of a buddha; and this pondering is hard to think of — pondered after, it is not to be got.” “Awakening cannot be spoken of, it has passed beyond the road of words; the buddhas are born out of it, and this dharma is hard to think of.” Chengguan puts the meaning of these two verses very straight — “that is to say, out of what is beyond thinking the body of the Buddha's wisdom is born, and it causes the thought of thinking to be cut off, and that is to think upon the Buddha”.

A misreading has to be cleared away: “pondered after, it is not to be got” is not a telling of people not to ponder. What the scripture says is “one should thus ponder single-mindedly”, and when one has pondered to the place where pondering is not to be got, that pondering at last is a pondering upon the Buddha. Setting it on the ground: to cultivate contemplation and to feel that ‘however I think, I cannot think to the bottom of it’ — that is not a signal of failure.

The Segment of the Northwest (the Quarter Assigned in Chengguan's Outline): Stages of Cultivation Joined On Clause after Clause

The eighth segment is the only one among the ten that speaks throughout of the course of cultivation. Chengguan judges of it that it “praises the virtue whereby the Buddha brings bodhisattvas to accomplishment, and divides in two: the first generally sets out the settledness that comes of contemplating well; the remaining nine turn forward one after another in accomplishing the benefit”, and he notes besides that “the first seven verses have each of them one item, and the latter two conclude in general its depth and breadth”.

The two graphs “turning forward one after another” are to be marked well — the ten verses of this segment are like a chain: the first verse sets the heading—contemplating well, therefore leaving behind the thoughts of folly and settledly upholding; the seven verses below it go tier by tier: gaining a settled mind, therefore being able to cultivate wondrous practice and forever to cut off doubt; and thence the mind not wearying and turning ever forward in cultivation; and thence faith and wisdom accomplished and from thought to thought increasing; and thence all the merit cultivated being dedicated and directed; and thence, though within birth-and-death, the mind not being stained; and thence the aggregates and elements and the dharmas being all cast away and left behind, and the merit of a buddha being single-mindedly sought; and thence, seeing the common folk entangled in delusion and drifting in the world, the bodhisattva with unobstructed mind saving them and setting them free. The second through the eighth verses have one tier to a verse, ring joined to ring.

The eighth and ninth verses turn toward other persons: “ordinary persons are wrapped about by falsity and delusion, and in the world constantly turn round and round; the mind of a bodhisattva is without obstruction, and he rescues them and causes them to be freed”; “the practice of a bodhisattva is hard to reckon … he takes away all suffering everywhere, and universally gives joy to the flocks of the living”. The tenth verse gathers it up in “having obtained the wisdom of awakening already, he pities besides all the flocks of the living” — after the gaining of wisdom the matter is not over; it is a turning back.

One must ask: this segment plainly speaks of the bodhisattva's own cultivation, so why does Chengguan judge it as “praising the virtue whereby the Buddha brings bodhisattvas to accomplishment”? Because this string of stages is not walked out by the bodhisattva himself but is brought to accomplishment by the Buddha; the name of the segment returns to the Buddha and the content returns to the bodhisattva, and the two are not at odds.

Setting it on the ground: this segment is best read as one's own progress chart — at each verse ask once, ‘have I arrived at this tier or not’, and do not skip about picking out the verses one likes.

The Segment of the Nether Direction (the Quarter Assigned in Chengguan's Outline): The Buddha's Name Is Hard to Hear, How Much More to Draw Near

The ninth segment speaks of the hardness of seeing and hearing. Chengguan divides it in two: “the first one sets out that the name is hard to hear, and that drawing near must cut off doubt; the rest make manifest in particular the marks of the benefiting of things”, and within the particular he divides again: “the first one is the benefit of producing merit; the next two the benefit of turning toward awakening; the next two the benefit of accomplishing wisdom; the remaining four conclude the benefit in terms of the person”.

The opening verse, “through measureless koṭis and thousands of kalpas the name of a buddha is hard to hear; how much more to be able to draw near and forever cut off every kind of doubt”, sets up a measure — koṭis and thousands of kalpas. One must ask: is this an exaggeration? The scripture's purpose in setting up this measure lies in the contrast, and not in the counting; the nine verses below all speak of the benefit of seeing and hearing a buddha, and if hearing the name were not hard, the benefit too would not need to be spoken of.

Below it: “the Tathāgata is the lamp of the world, and penetrates all dharmas; he universally brings forth the merit of the three times” is the benefit of producing merit. “The wondrous form-body of the Tathāgata is what all look up to and praise; through a koṭi of kalpas they constantly gaze up at it, and their minds are not satisfied” and “if there are sons of the Buddha who contemplate the wondrous form-body of the Buddha, they will assuredly cast away their attachment to the kinds of existence and dedicate and direct themselves to the way of awakening” are the benefit of turning toward awakening — and one should mark that the road here is entered from the form-body, and not from the principle of emptiness. The fifth and sixth verses, “he constantly sends forth a vast sound, his eloquence without obstruction” and “he causes them to enter the gate of wisdom, and gives to them the prediction of awakening”, are the benefit of accomplishing wisdom.

The last four verses conclude the benefit in terms of the person: “the Tathāgata appears in the world and acts as the great field of merit for the world”; “if there is one who makes offerings to a buddha, he forever takes away the dread of the evil destinies”; “if one sees the Honored One of Two Legs, one can raise up a vast mind”; “if one sees the most victorious among men and settles his intent upon awakening, this person can know of himself that he will assuredly accomplish right awakening.”

A misreading has to be cleared away: “their minds are not satisfied” is not greed. To gaze up and not to weary of it is because the realm gazed upon is inexhaustible, and not because the mind does not know when to stop. Setting it on the ground: what this segment gives is the plainest of roads — gazing up, making offerings, giving rise to the mind, and not one step of it is abstruse.

The Segment of the Upper Direction (the Quarter Assigned in Chengguan's Outline): The Four ‘Rather’ Graphs

The tenth segment has eleven verses, is the only one among the ten with a verse over, and is also the heaviest in tone. Chengguan divides it in four: “the first two generally raise the virtue of the Buddha, with the intent set upon his kindness; the next one, that the kindness is deep and hard to requite; the next four, the giving rise to the mind that bears his kindness; the last four, the explaining and establishing of the intent of bearing his kindness.”

The third verse puts the question: “The Tathāgata through numberless kalpas has toiled and suffered for the sake of beings; how are the worlds ever to requite the kindness of the great teacher?” The four verses below it are the answer — and the manner of the answering is to lay down four “rather” graphs one after another: rather, through measureless kalpas, undergo the suffering of the evil destinies, than ever forsake the Tathāgata and seek to go forth; rather, in the place of all beings, undergo all suffering in full, than ever forsake the Buddha and seek one's own ease; rather, within the evil destinies, constantly get to hear the name of a buddha, than wish to be born into the good destinies and for a time not hear of a buddha; rather be born within the hells and in each pass numberless kalpas, than ever go far from the Buddha and seek to go forth from the evil destinies.

One must ask: is this a denying of the whole matter of leaving suffering behind? It is not. What the four verses refuse is in no case the leaving of suffering itself, but that road of ‘forsaking the Buddha and seeking’ — the lower half of three of the four verses carries an “and seek”, the third verse instead reading “than wish to be born into the good destinies and there for a time not hear of a buddha”. What is refused is the condition, and not the result.

The eighth verse turns back and explains itself: “And why is one willing to dwell long within all the evil destinies? Because it is there that one gets to see the Tathāgata and to increase in wisdom.” This one question and answer draws the heavy words of the four verses above back onto the principle. The last three verses, “if one can see the Buddha, all suffering is extinguished”, “if one can see the Buddha, one casts off and leaves behind every obstruction”, and “the Tathāgata is able forever to cut off the doubts of all beings”, make the conclusion.

Setting it on the ground: this segment is the strongest in feeling of the whole, and yet its conclusion still falls upon the two graphs “seeing the Buddha” — it is not a contest of suffering, but an unwillingness to leave that upon which one depends.

Samantabhadra's Opening: The Buddha Has Displayed It All Already, So Why Speak Besides

After the ten segments of verses, Samantabhadra comes out and speaks. One must first ask a question: the realm has all been displayed and the host has all seen it, so why must it be opened out once again with words?

Chengguan explains this, saying: “above, the Buddha entered concentration and displayed the marks, causing the host to behold and personally to realize; now, borrowing words, he opens it out, so that by searching the words they may tally with the real.” — see it they did, and yet seeing it they could not of themselves search out its principle; and the use of speech is not to make the realm over again, but to give a road that can be followed, causing people to follow the words and tally with the real. This one clause is the key to understanding this outline-portion.

The skillful means that Samantabhadra uses are eleven clauses: equal to the Dharma realm, equal to the realm of empty space, equal to the realm of beings, equal to the three times, equal to all kalpas, equal to the karma of all beings, equal to the wishes of all beings, equal to the understandings of all beings, equal to the faculties of all beings, equal to the times of ripening of all beings, and equal to the light and shadow of all dharmas. Chengguan judges that “the first clause is the general, because it holds the depth and breadth of fact and principle”, and that the remaining ten clauses are the particular, and he points out that the graph “with” at the head of the clause runs on right through to the end.

One must ask: why, to open out one samādhi, are so many “equals” needed? Chengguan answers very plainly — “that is to say, the working and function of the samādhi of the stretching are deep and broad, and only with these ten skillful means that have no partition can it be opened out; how much more that the ten in turn signify inexhaustibility”. The tool used must be of the same partitionlessness as the realm to be opened, or it will not move it. Among the eleven clauses, the clause of empty space makes manifest its breadth without bound, the remaining eight clauses make manifest its manyness without partition, and the clause of “light and shadow” makes manifest the deep sense besides.

Setting it on the ground: if the skillful means of the telling be smaller than the Dharma told, then that Dharma has been made small in the telling.

The Ten Dharma Clauses: What Each Clause Is Saying

The ten Dharma clauses are the ten roads of speech by which Samantabhadra opens the samādhi. Chengguan gives one reminder: “what these ten clauses open is just what was displayed before, and is also the ten clauses of the fruit's function within the mindful request” — they are not a new dharma, but the opening out in speech of what was displayed before and what the great host had mindfully requested, only that the opening and folding of the order does not wholly correspond with what went before.

The first clause, “the order in which the buddhas arise and the order in which the lands are formed and destroyed”, Chengguan judges as the purity of the reliant and the principal in the purifying of a buddha-land — within a single mote of dust there are buddha-lands, and the Buddha arises within them, and so the lands have no limit. The second clause, “the sound of the praising of the merit of the tathāgatas to the exhaustion of kalpas to come”, is the flowing forth of the Dharma. The third clause, “the gates of the tathāgatas' appearing in the world and their measureless and boundless accomplishing of right awakening”, Chengguan matches with the accomplishing of right and equal awakening. The fourth clause, “the Buddha seated at the place of the way and the assemblies of bodhisattvas”, is the completeness of host and companions — where there is a buddha there must be a host.

The fifth clause, “within all the pores, from thought to thought, bringing forth the transformation bodies of all the buddhas equal to the three times, filling the Dharma realm”, Chengguan judges as “displaying for all beings the images of the buddhas”. The sixth clause, “able to cause a single body to fill all the oceans of lands of the ten directions and appear there evenly”, Chengguan judges as “entering into the dwelling places of all beings”. The seventh and eighth clauses both speak of the universal appearing of spiritual changes, the one speaking in terms of realms (“within all realms, universally displaying the spiritual changes of the buddhas of the three times”) and the other in terms of dust-motes (“within the dust-motes of all buddha-lands, universally displaying the various spiritual changes of buddhas as many as the dust-motes of all the buddha-lands of the three times, passing through measureless kalpas”) — and Chengguan points out that the difference between the two lies only in “the realm being coarse and the dust-mote fine”.

The ninth clause, “all the pores bringing forth the sound of the ocean of the great vows of all the buddhas of the three times, and to the exhaustion of kalpas to come opening out and guiding all bodhisattvas”, Chengguan judges as holding and gathering in the four clauses before it, of the taming of beings and the rest. The tenth clause, “the lion seat of a buddha equal in measure to the Dharma realm, the assemblies of bodhisattvas and the adornment of the place of the way equal and without difference, and to the exhaustion of kalpas to come turning every kind of subtle and wondrous wheel of the Dharma”, is just the turning of the wheel of the Dharma. At the last Samantabhadra concludes for himself: “Son of the Buddha! These ten are the foremost; there are Dharma clauses as many as the dust-motes of unspeakably many buddha-lands, and all of them are the realm of the wisdom of the Tathāgata.”

A misreading has to be cleared away: the ten clauses are not a list of ten topics, but ten ways of opening one and the same matter — every one of the clauses can use the whole eleven kinds of skillful means before, and every one of the skillful means can set forth these ten clauses. Chengguan says it very straight: “each and every Dharma clause uses all the ten kinds of skillful means before, and each and every skillful means is able to set forth these ten clauses.” Setting it on the ground: in reading the ten clauses, do not lay them side by side to compare their size, but look down through each one to see how it speaks “inexhaustibility” once over.

Samantabhadra's Verses of Repetition: Why the Verses and the Prose Do Not Follow the Same Order

Samantabhadra having finished the prose, there follow ten verses of repetition. The manner of entering upon the verses in this passage is particularly long — it is not the customary single clause “sustained by the majestic spiritual power of the Buddha he spoke these verses”, but seven “contemplates” laid down one after another: contemplating the Tathāgata, contemplating the assemblies, contemplating the realms of the buddhas that are hard to think of, contemplating the boundless samādhis of the buddhas, contemplating the oceans of worlds that are beyond thinking, contemplating the wisdom of the dharma that is as an illusion and beyond thinking, contemplating that the buddhas of the three times are all of them even and that this is beyond thinking, and adding to these the contemplating of all the measureless and boundless dharmas of speech and word. Chengguan judges this as “first the manner and intent of the telling, having ten clauses: the first four clauses are the manner of the telling, and the latter six contemplate what is told”.

The verses are ten, and the first three lay down three “within each and every pore” one after another — within the pores are oceans of lands as many as dust-motes, within the oceans of lands the tathāgatas sit, and the Tathāgata sets forth the practice of Samantabhadra for the bodhisattvas. The fourth verse turns it about: “the Buddha sits within one land, and fills the worlds of the ten directions.” One entering and one pervading are the two faces of one and the same matter. The fifth through the ninth verses speak of the bodhisattvas: rising up from within the assembly, filling and pervading the ten directions, all abiding in the practice of Samantabhadra, cultivating through a koṭi of kalpas, entering the ocean of great vows, and penetrating the practice of Samantabhadra. The last verse, “their clouds of bodies are equal to the number of dust-motes, and fill and pervade all lands; universally they rain down the Dharma of sweet dew, and cause the host to abide in the way of the Buddha”, makes the conclusion.

And these ten verses do not correspond in order with the ten clauses of the prose. Chengguan says that they “versify the ten Dharma clauses, while the opening and folding is out of order”, and lists one by one the order he matches them in as the first · the third · the second · the fourth · the fifth · the sixth · the ninth · the seventh and eighth · the tenth; while Fazang's Tanxuan ji judges that “the ten dharmas before are versified in order”, taking them straight as a versifying in sequence. The two sayings stand side by side.

One must ask: since these are verses of repetition, why should they not follow the order? The scripture itself gives no explanation. What can be settled is this: the verses are not a duplicate of the prose, but have a momentum of their own in the making of their clauses — and so the correspondences that the ancient worthies read out of them come out different for each. Setting it on the ground: in reading verses of repetition, take them first as one whole poem, and then go and match them against the prose; do not take the prose and cut the verses up with it.

The Ray from the Brows: The One Thing the Buddha Does within This Passage

Between the ten segments of verses and Samantabhadra's opening, those who speak are all of them bodhisattvas; and here at last the World-Honored One stirs — from the mark of the white hair between his brows he sends forth a great light, the ray named “the gate that universally illumines the Dharma realm of the three times”, with besides rays of light as many as the dust-motes of unspeakably many buddha-lands as its retinue, universally illumining all the oceans of worlds of the ten directions.

One must ask: why does the Buddha not speak? Chengguan explains this, saying that the ray “signifies the undefiled right wisdom of the middle way that is the Dharma realm, since only that is able to realize the Dharma realm displayed before”. What the bodhisattvas spoke before is the opening out by speech; what the Buddha sends forth here is the realizing that is wisdom; words can cause a person to search, but they cannot realize in a person's stead, and so this passage has a ray and no speech.

The graph “gate” within the ray's name Chengguan explains as well: “the three times are the marks, and the marks are just the Dharma realm; the substance and function of the Dharma realm are gates to one another. And again, in common they are all of them gates, for if one sees the nature and marks of the Dharma realm, one thereupon enters the substance and function of the samādhi.” — to see its nature and marks is just to enter its substance and function, and therefore it is named a gate.

A misreading has to be cleared away: the sending forth of the ray is not a performance of a marvel. The place from which the ray is sent is the white hair between the brows, what it shines upon is the buddha-lands of the ten directions, and what it brings about is the host's seeing — the verb of the whole passage is “to see”, not “to worship”. Setting it on the ground: all the benefit gained after this passage is fastened upon this one ray; without this ray, the eleven passages of speech before it would still be no more than speech.

Seeing the Dharma by the Ray: The Five Things the Great Host Saw within the Ray

The ray once sent forth, the great host of the Jeta Grove thereupon saw all the buddha-lands to the exhaustion of the Dharma realm and the realm of empty space, and within each and every mote of dust buddha-lands as many as dust-motes, with every kind of name, every kind of color, every kind of purity, every kind of dwelling place, and every kind of shape and mark, and within them all great bodhisattvas sitting upon lion seats at the place of the way and accomplishing right and equal awakening. Chengguan judges this as “first, the seeing that this assembly pervades the dust-motes and lands of the Dharma realm”.

Then the scripture with five “or” graphs opens out five matters, which Chengguan judges as “the gathering in and transforming of many kinds pervading the whole Dharma realm”:

The first, “or they saw that within assemblies as many as unspeakably many buddha-lands” a wondrous sound was sent forth filling the Dharma realm and the wheel of the right Dharma was turned — Chengguan judges this as “making clear the pervading of the vast assemblies”, and it is said in terms of the greatness of the assembly.

The second, “or they saw that within the palaces of the gods, the palaces of the dragons, the palaces of the yakṣas”, and the various palaces of the gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men, and nonmen — Chengguan judges this as “making clear the difference of the places pervaded, and all of them within the dust-motes and lands seen before”, and it is said in terms of the difference of the places. The last words are to be marked: these places are not somewhere else, but within the dust-motes and lands seen just before.

The third, “or in the villages, hamlets, royal capitals, and great places among men”, there appeared every kind of clan, name, body, mark, and light, abiding in every kind of deportment, entering every kind of samādhi, and bringing forth every kind of spiritual change — Chengguan judges this as “setting out in particular what is displayed”, and says that this passage “answers in common besides all that was mindfully requested before, and therefore says ‘every kind’”. The eight “every kinds” laid down one after another answer one by one what the great host had earlier mindfully requested.

The fourth, “or at times, of himself, with every kind of speech and sound” — the Buddha telling it himself.

The fifth, “or he caused bodhisattvas of every kind, within assemblies of every kind, to set forth dharmas of every kind with words of every kind” — his causing others to tell it.

One must ask: why must the last two matters set “telling it himself” and “causing others to tell it” apart? Because the first three matters speak of the places and the marks of what is displayed, while the last two matters speak of out of whose mouth the Dharma told comes; and telling it himself and causing others to tell it are alike the one power of the Buddha. Setting it on the ground: these five matters are the most concrete section of this passage — the realm is not in a far place, but in the palaces of the gods, in the palaces of the dragons, and in the villages and hamlets of men as well.

The Kind Extended to the Ten Directions and the Causes of the Seeing: Those Who Can See Are Not Standing There by Chance

After the five matters, the scripture presses on from ‘this one assembly’ to ‘all the assemblies of the ten directions’: within all the oceans of the quarters of the ten directions to the exhaustion of the Dharma realm and the realm of empty space, at each place of the size of a hair-tip there are lands as many as dust-motes abiding in order according to karma, and in them all there are likewise assemblies of bodhisattvas at the place of the way, and they likewise see the spiritual power of the Buddha in this way — and moreover, “not destroying the three times, not destroying the world”, appearing as an image within the minds of all beings, their form and marks differing while the wisdom is without difference. Chengguan judges this as “by that one likens this”, and points out the one clause within it that is most essential: “it makes clear that what they see is sovereign, that is to say, that though it is displayed at large the original marks are not destroyed.” Displayed at large and yet the original marks not destroyed — this is the measure the Avataṃsaka keeps consistently when it speaks of universal displaying.

Then the scripture answers a very practical question: on what ground is it these persons who see it? “All those who see this spiritual power of the Buddha have been gathered in by the roots of goodness of the Tathāgata Vairocana in times long past” — whether they were gathered in of old by the four means of gathering, or ripened by seeing, hearing, remembering, and drawing near, or of old taught to give rise to the mind of awakening, or of old planted roots of goodness together with them in the presence of the buddhas, or in the past taught and ripened by the skillful means of all-knowing wisdom. Chengguan explains this, saying: “that is to say, that they realize and see all at once is not without a cause from of old.”

A misreading has to be cleared away: to say that there is a cause from of old is not to say that the opportunity has been fenced off. The six causes the scripture lists are every one of them things that can be begun upon now — giving rise to the mind, drawing near, planting roots of goodness together. Setting it on the ground: today's seeing and not seeing have a cause from of old, and what one does today is the cause from of old for another day.

The Benefit Gained: The Ten Gates Entered, the Ten Gates by Which One Enters, and the Hundred and One Samādhis

In the passage on the benefit gained, the scripture first speaks in brief and then at length. Within the brief, it speaks first of what is entered: “or they entered into the dharma-body, or entered into the form-body, or entered into the practices accomplished of old, or entered into the perfections made complete, or entered into the adorned and pure wheel of practice, or entered into the grounds of the bodhisattvas, or entered into the power of accomplishing right awakening, or entered into the great spiritual changes wherein the samādhis in which the buddhas abide are without difference, or entered into the powers of the Tathāgata and the wisdom of his fearlessnesses, or entered into the ocean of the Buddha's unobstructed eloquence” — ten gates. Chengguan judges this as “setting out in particular ten gates so as to make manifest the inexhaustible”.

Then it speaks of that by which they enter: “with every kind of understanding, every kind of way, every kind of gate, every kind of entering, every kind of tenor of meaning, every kind of according, every kind of wisdom, every kind of aid to the way, every kind of skillful means, and every kind of samādhi” — likewise ten gates. Chengguan fastens one sense to each of the first six gates: understanding is “examining and penetrating plainly, of kinds that are not the same”; way means one way, two ways, and on to measureless right ways; gate means the gate of impermanence, the gate of the realm of dreams, and the rest; entering means the differences in what is realized; tenor of meaning means the difference of purport; according means that the capacities and the dharmas are of a myriad differences and all of them are accorded with. And he adds one clause that is essential: “this that enters is itself also what is benefited.” That by which one enters is itself the benefit gained, and it is not that one first gets a tool and then goes to fetch a profit.

When it speaks at length, the scripture sets out at length only the one gate of “samādhi”, and the remaining nine gates are to be taken after its example. Of the samādhis it lists, the base text by the graph comes to a hundred and one gates, from the samādhi of universally adorning the Dharma realm down to the samādhi of the lion's stretching that contemplates the place of liberation of all the tathāgatas. Chengguan judges of them, “it sets out in particular a hundred and two gates”, and divides them as “the former hundred and one gates are the particular workings and functions, and the latter one is the general mark that shares in the fruit”; Fazang, going by the sixty-fascicle text, judges them as a hundred gates — the three sayings as to the number stand side by side, and are recorded without adjudication.

One must ask: what use is there in listing so many names of samādhis? Chengguan gives a general judgment that can spare one the labor of seeking out an explanation for each name: “they all take their names from their working and function, and all of them have the true suchness of the nature of the dharmas for the root of the samādhi, and in each and every matter they are able to tally with the real, since the right receiving is present before them.” The names are taken from the function, while the root is only one. And why is the last gate the lion's stretching? Chengguan says, “if the general mark were not shared in, there would be no way of reaching to the bottom of the realm of a buddha” — the former hundred gates are the particular, the last one gate is the general, and only by getting a share in the general mark of a buddha does one reach to the bottom of the realm of a buddha.

Nor is it that Chengguan explains none of the names of the gates — the first gate he does explain. Of the samādhi of universally adorning the Dharma realm he says that “since entering this samādhi is able to make the Dharma realm universally and wondrously adorned, this is one sense of the stretching’s displaying of the pure land”, and takes that one gate at once for the rule by which the rest are to be read: “the samādhis below are all particular senses of the great function of the stretching, and so by the many particulars one enters into the general of a buddha.” One must ask: if they are all particular senses, why list so many? Chengguan’s answer is a loose one — “as for the particular senses of the several gates, the teller follows what befits the occasion.” The opening and folding of the particular senses is settled by the occasion, while the general into which they enter is only the one lion’s stretching. One misunderstanding must be cleared away: to say “what befits the occasion” is not to say that these names might as well be absent, but that their dividing and joining is not a fixed table; what the reader should hold is which face it is, not which number it is.

Setting it on the ground: in reading this long string of names there is no need to remember each name; it is enough to read out the rhythm of ‘in each matter a tallying with the real’ — and that is just the inexhaustibility this list is meant to make manifest.

The Ten Virtues of What Was Entered Set Out at Length: What Sort of Persons These Bodhisattvas Have in Fact Become

The samādhis listed, the scripture turns into a long passage of prose describing the virtue of these bodhisattvas. Chengguan judges that within it “there are ten virtues, setting out at length the particular clauses of the ten gates before”, and marks one by one where each begins: the virtue of the height and depth of the station of wisdom, the virtue of taming beings and being unstained, the virtue of fulfilling the perfections, the virtue of the power of wisdom and of fearlessness, the virtue of accomplishing the practices of old, the virtue of the fullness of the dharma-body, the virtue of the sovereignty of the form-body, the virtue of the sovereignty of eloquence, the virtue of samādhi and of spiritual change, and the virtue of accomplishing right and equal awakening.

Among the ten virtues, several clauses call for being singled out.

The first, “they knew that the Dharma gates are all of them as an illusion, that all beings are all of them as a dream, that all tathāgatas are all of them as a shadow, that all speech and sound is all of it as an echo, and that all dharmas are all of them as a transformation” — five matters each matched with a simile. One must ask: is even “all tathāgatas” as a shadow? What this clause breaks is the taking of a tathāgata to be something really existing over against one; and to be as a shadow is not to say that there is nothing, but that there is, and without a nature of its own. Without this one clause, the Buddha praised in the ten segments of verses before would become one more thing grasped at.

The second, “they cultivated the great ocean of wisdom that has no shore, arrived at the far shore where the perfection of wisdom reaches its end, and were held and sustained by the perfection of prajñā; by the perfection of spiritual penetration they entered universally into the world, and in dependence upon the perfection of samādhi gained sovereignty of mind” — four perfections raised together, with prajñā as that which holds and sustains. The order cannot be inverted: only when the holding and sustaining is there first do the spiritual penetrations and the samādhis not become an ability of the outsiders' ways.

The third, “with the wisdom that is not upside down they knew all meanings, with the wisdom of skillful discrimination they revealed the treasury of the Dharma, with the wisdom that makes plain they glossed the words of the text, and with the power of great vows they set forth the Dharma without end” — of the four, the first three are the ability to know and to tell, and the last is the vow. Chengguan gives the reminder that “though there are the four kinds of eloquence, the intent lies in wisdom”.

The fourth, “able to cause the small and the great to enter into one another with sovereign ease” and “within the nature that is without form displaying all forms, and with all the quarters entering universally into one quarter” — these are the two most Avataṃsaka clauses of the passage, speaking of the unobstructedness between great and small, between form and emptiness, and between the quarters. And they are fastened to the clause before, “knowing that the nature of the dharmas is without birth and without arising”: precisely because there is neither birth nor arising, the small and the great can enter into one another.

The fifth, “they gained the light of the wisdom of the realm of a buddha, and entered the deep samādhi of good seeing; they entered the limit of the unobstructedness of all dharmas, were sovereign in the excellent wisdom upon all dharmas, and every realm was purely adorned” — Chengguan marks its name as “the virtue of samādhi and of spiritual change”, and takes the four graphs “gained the realm of a buddha” for the place where it begins. The order of the three clauses may not be reversed: first “they gained the light of the wisdom of the realm of a buddha”, which is what is seen; next “entered the deep samādhi of good seeing”, which is where they abide; last “entered the limit of the unobstructedness of all dharmas”, which is the limit they reach. One must ask: is samādhi not a still concentration — how should there be “spiritual change” in it? Because the concentration here is not a ceasing; the scripture goes straight on to say “sovereign in the excellent wisdom upon all dharmas” — only where wisdom is sovereign within the concentration is there any displaying to speak of; were the concentration merely a not-moving, the whole passage of the raising up of function that follows could not come. One misunderstanding must be cleared away: “the limit of unobstructedness” does not say that there is no limit, but that upon every dharma one can reach that limit; there is a limit and yet no obstruction, and that is the use of the graph “limit”. Setting it on the ground: this virtue is just what those hundred and one gates of samādhi come to when they land in a person — the gates are the name, this is the fact.

The sixth, the last clause, “there were none that were not within the Jeta Grove, deeply entered into the great ocean of the merit of the Tathāgata, and all of them seen within the shining of the light of the Buddha” — virtue as vast as this is still drawn back into this grove. This drawing back answers all through to the later “not leaving the Jeta Grove”.

Setting it on the ground: this passage may be read as an account of ‘what one will become after seeing the ray’; clause after clause is the mark of the fruit, and not a method of cultivation.

Bearing His Kindness and Raising Up Offerings: The Ten Kinds of Great Clouds of Adornment

After the benefit gained comes the requiting of kindness. The bodhisattvas gained the light of the right Dharma that is beyond thinking, their minds were greatly glad, and thereupon upon their own bodies, upon the towered halls, the articles of adornment, and the lion seats, throughout all the things of the Jeta Grove, they displayed ten kinds of great clouds of adornment filling the Dharma realm of the ten directions.

The ten clouds in order are: the cloud of sending forth great light (awakening beings), the cloud of maṇi jewel bells (praising the merit of the buddhas of the three times), the cloud of music (setting forth the karmic retribution of beings), the cloud of the forms and marks of the vows and practices of every kind of bodhisattva (telling the great vows of the bodhisattvas), the cloud of the sovereign transformations of the tathāgatas (sending forth the speech and sound of the buddhas), the cloud of the bodies of bodhisattvas adorned with the marks and signs (telling the order in which the tathāgatas arise), the cloud of the places of the way of the tathāgatas of the three times (displaying the merit and adornment of the accomplishing of right awakening), the cloud of the dragon kings (raining down all the scents), the cloud of the bodies of the lords of the world (setting forth the practice of the bodhisattva Samantabhadra), and the cloud of the jewel-adorned and pure buddha-lands (displaying the tathāgatas turning the wheel of the right Dharma).

The clause-pattern the ten clouds have in common is to be marked: every one of the clouds “fills the ten directions”, and every one of the clouds is telling the Dharma — they are not sent forth and then dispersed. What is offered is itself the Dharma that is told, and this is the particular thing about offering in the Avataṃsaka.

At the end of the passage the scripture itself explains the reason: “these bodhisattvas, because they had gained the light of the Dharma that is beyond thinking, and as to the Dharma it ought to be so”. One must ask: this being a requiting of kindness, why is it said that “as to the Dharma it ought to be so”? Chengguan judges this passage as “concluding the cause of it, that it is by reason of having gained the ten kinds of virtue before” — having gained virtue of that sort, offerings of this sort come forth of themselves, and are no forced repayment.

Setting it on the ground: requiting kindness is not the paying back of a debt. To have gained and to be able to bring forth is the mark of having gained; if nothing can be brought forth, it is most likely that one has not truly gained.

Mañjuśrī's Telling of Virtues: After Wisdom, the Telling of Virtues, and Thirteen Verses Praising the Three Kinds of World in Common

Samantabhadra opens out before the ray, and Mañjuśrī tells the virtues after the ray. This order of before and after is not set down at random, and Chengguan explains it, saying: “Mañjuśrī presides over wisdom, and so after the ray he tells the virtues. The ray is fundamentally for causing them to realize the samādhi, and wisdom is fundamentally for making manifest the Dharma realm; searching wisdom, one gets the principle, and therefore he tells and praises what is within the grove.” And he says besides: “the gate of Samantabhadra before makes the principle manifest by practice, and this makes the principle manifest by understanding, since understanding and practice being not two, one is then able to enter.” — Samantabhadra makes the principle manifest by practice, Mañjuśrī makes the principle manifest by understanding, and the two gates being not two, one can then enter the Dharma realm. This is the most essential judgment of the passage, and is also the reason why this assembly must have the two of them at the head and at the tail.

Mañjuśrī's verses are thirteen, and are the only segment in the whole in seven graphs (the remaining eleven segments are all in five). Chengguan judges of them that they “praise in common the sovereign function of the three kinds of world within this one assembly”, and divides them into six: the first two verses praise in general (the first the pervading, the latter the wide holding); the next one verse praises the world of beings; the next two verses praise that the reliant and the principal are within each other; fourth, three verses tell of the sky above the grove; fifth, three verses tell of the inexhaustibility of the reliant and the principal in right awakening; sixth, the last two verses make manifest in general the universal gathering up. Fazang, going by the sixty-fascicle text, judges them instead as “thirteen and a half verses, divided in two”, which differs from Chengguan's division, and the two stand side by side.

Verse by verse: the first verse, “you should contemplate this Jeta Grove — by the majestic spiritual power of the Buddha it is vast and without limit”, begins with “you should contemplate” just as the first verse of the ten segments of verses does — that first verse reading “you should all contemplate”, and answers to it before and after. The second verse, “within those seats and the rest of the realms, their forms and images are plainly and wholly made manifest”, is the wide holding. The third verse, “out of the pores of the sons of the Buddha there come clouds of jewel-flames of every kind of adornment”, speaks of the world of beings. The fourth and fifth verses, “within the flowers of the jeweled trees there appear wondrous bodies” and “within each and every pore of the Tathāgata there constantly appear transformation bodies hard to think of”, are the principal within the reliant and the principal within the principal. The sixth through the eighth verses speak of how the sky above the grove, the jeweled trees within the grove, and the realms within the grove are all able to send forth sound and display buddhas — what is called “telling of the sky above the grove”. The ninth through the eleventh verses, “all the lands there are in the ten directions … wholly enter within the pores of the Tathāgata”, “within all the adornments there appear buddhas”, and “flames of scent, multitudes of flowers, and treasuries of jewels”, speak of the inexhaustibility of the reliant and the principal in right awakening. The last two verses, “all the buddhas of the ten directions and the three times, and all the wondrous places of the way that are adorned, within the realm of this park and grove, each and every form and image is plainly made manifest” and “all the sons of the Buddha that are as Samantabhadra, and the lands they have adorned through oceans of a hundred thousand kalpas, their number is measureless and equal to beings, and there is none that is not seen within this grove”, gather all up — everything is gathered into the four graphs “seen within this grove”.

A misreading has to be cleared away: what Mañjuśrī tells is not a praising of the Buddha once again, but a praising of this grove. The subject of the thirteen verses is almost always the grove, the trees and the sky within the grove, and the adornments displayed within the grove. Setting it on the ground: the Dharma realm that is realized is not in some other place, but is just this ground before one's eyes — and this is precisely why the chapter on entering the Dharma realm begins from one park and grove.

The Boundless Great Function: Twenty-Five Gates, from the Gate of Impermanence to the Gate of Awakening Beings

The last segment is the “function”. Those bodhisattvas, because they were shone upon by the light of the samādhi of the Buddha, thereupon got to enter samādhi, and each gained gates of great compassion as many as the dust-motes of unspeakably many buddha-lands; from each and every pore upon their bodies they sent forth light, and each ray of light displayed bodhisattvas whose bodily shapes and features were as the lords of the world, appearing universally before all beings. Chengguan judges of this passage that it “first makes manifest in general the cause of the function, that is to say, that it is by the samādhi of the Buddha, and that having gained the samādhi before they accomplish this gate of compassion, and therefore are able to have function” — the reason the function can be raised up is that concentration and compassion are there first, and not that one wishes to get something done.

Of the gates displayed, the scripture lists twenty-five. Chengguan judges that “the first eight gates make clear in a mixed way the transforming by the gates of gladness and weariness and the rest, and the remaining gates make clear the transforming by the gates of the ten perfections”, and divides the latter seventeen gates again: the first six gates one perfection each; the next three gates make clear the perfection of skillful means; the one gate of subduing the māras is the perfection of power; and the remaining seven gates are all of them the perfection of knowledge, while the perfection of vows, having been made clear already within the gates of gladness and weariness before, is here left out.

The first eight gates are the gladness and the weariness: the gate of the impermanence of the palaces of the gods (weariness), the gate of the taking of birth by all beings (weariness), the gate of the cultivation and practice of all bodhisattvas (gladness), the gate of the realms of dreams (weariness), the gate of the great vows of a bodhisattva (gladness), the gate of the quaking of the worlds, the gate of the differentiating of the worlds, and the gate of the displaying of the arising of the worlds. One must ask: why does the teaching and transforming begin from “impermanence” and “the realms of dreams”? Because gladness and weariness are the first movers — only when one has seen that the palaces of the gods too will be destroyed and that birth-and-death is as a dream is one willing to turn back; and only when one has seen that the practice and the great vows of a bodhisattva are to be gladdened at is there anywhere to go.

The next six gates are just the six perfections: the gate of the dāna-pāramitā (giving), the gate of the śī-pāramitā (keeping the precepts) wherein all the tathāgatas cultivated merit and austerities of every kind, the gate of the kṣānti-pāramitā (patience) of the cutting up of the limbs and members, the gate of the diligent cultivation of the vīrya-pāramitā (exertion), the gate of the cultivation by all bodhisattvas of the samādhis, the meditative concentrations, and the liberations (meditative concentration), and the gate of the light of the wisdom wherein the way of the Buddha is round and complete (prajñā). Mark that the gate of patience uses the four graphs “the cutting up of the limbs and members” — among the six perfections this gate alone raises the most extreme of matters, and it is not an exaggeration, but because the measure of patience is the hardest to see to the bottom of.

The next three gates make clear the perfection of skillful means: the gate of diligently seeking the Dharma of the Buddha and, for the sake of a single word and a single clause, casting away numberless bodies and lives; the gate of drawing near to all the buddhas and inquiring after all the dharmas with a mind that never wearies; and the gate of going, in accord with the seasons and the wishes and delights of beings, to where they are, and by skillful means ripening them and causing them to abide in the light of the ocean of all-knowing wisdom. Of the three gates, one is the seeking of the Dharma, one the drawing near, and one the going out to meet capacities, and all are gathered in by skillful means.

The gate of subduing the multitudes of māras, holding down the outsiders' ways, and displaying the power of the merit and wisdom of a bodhisattva, Chengguan judges as the perfection of power.

The last seven gates are all of them the perfection of knowledge, and the first six of them have one and the same clause-pattern, “the gate of the clear wisdom that knows …”: the gate of the clear wisdom that knows all crafts and skills, that knows the differences among all beings, that knows the differences among all dharmas, that knows the differences in what the minds of all beings delight in, that knows the faculties and conduct, the afflictions, and the habit-energies of all beings, and that knows the various kinds of karma of all beings; while the last gate is not made a gate of “knowing”, but gathers up with the gate of awakening all beings. Mark what is known in the seven gates: four gates have beings for what is known (the differences, what the minds delight in, the faculties and conduct and afflictions and habit-energies, and the various kinds of karma), one gate has dharmas for what is known, one gate has crafts and skills for what is known, and the last gate speaks not of what is known but of awakening.

Setting it on the ground: the twenty-five gates read through, one may ask oneself one question — is what I lack the mind of gladness and weariness, or the practice of the six perfections, or the wisdom that knows persons?

The Places of the Teaching, the Benefit of the Teaching, and That Clause That Appears Again and Again, “Not Leaving This Jeta Grove”

After the twenty-five gates, the scripture speaks of the places where they teach: or they go to the palaces of the gods and the dragons, or to the palaces of the yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, or to the palace of the Brahmā king, the palaces of the kings of men, and the palace of King Yama, or to the dwelling places of the animals, the hungry ghosts, and the hells — gathering in beings with even great compassion, even great vows, even wisdom, and even skillful means. The four “evens” are the bone of this clause: the places differ as the palaces of the gods differ from the hells, while the mind has no distinction of high and low.

The benefits of the teaching are seven: some, having seen, are thereupon tamed; some, having heard, are thereupon tamed; some, having called to mind, are tamed; some, having heard the sound, are tamed; some, having heard the name, are tamed; some, having seen the round halo, are tamed; some, having seen the net of light, are tamed. The seven run from the heavy to the light — the heaviest is to see him in person, and the lightest is only to have seen the net of light.

Thereafter the scripture has two closing clauses that are almost one and the same text, differing only in the first graph, the one “however” and the other “and yet” — the former place reads “however neither have they left this Jeta Grove and the place of the Tathāgata”, and the latter place reads “and yet neither have they left this Jeta Grove and the place of the Tathāgata”. Chengguan explains this, saying: “as for the concluding with not leaving the Jeta Grove, it makes clear that without moving he is universally present, that amid the thick of the arising he is constantly still, and that the branch does not leave the root.” And he adds one clause of foretelling: “Mañjuśrī's roaming below likewise does not leave the root assembly, since root and branch, fact and principle, are neither identical nor apart.”

One must ask: since he pervades the ten directions and causes all to see him, how is it still said that he does not leave his original place? This is just the joint at which the passage closes — to pervade is not to leave this place and go to that place, but that this place is of itself already pervading. If one had to leave this in order afterward to be able to be there, that would become a moving, and not a pervading.

The last passage lists twelve kinds of appearing bodily: or displaying measureless clouds of transformation bodies, or displaying one's own body as one alone and without companion (these two being the general), and the ten below being the particular — the body of a śramaṇa, of a brahmin, of one practising austerities, of one in abundance, of a king of physicians, of a caravan leader, of one of pure livelihood, of a musician, of one who serves the gods, and of one of crafts and skills. The places to which they go are the encampments and walled towns, the royal capitals and hamlets, and the mark of their conduct is “just as the net of Śakra”. The dharmas they tell are five: all the crafts and undertakings of the world, the bright lamp of all wisdom that lights the world, what is adorned by the power of the karma of all beings, the ranks and stages wherein the lands of the ten directions set up the vehicles, and the realms of all the dharmas that the lamp of wisdom shines upon. Having told them, it still holds the whole passage fast with “and yet neither have they left this Jeta Grove and the place of the Tathāgata”.

Setting it on the ground: among the ten particular bodies, a physician, a merchant, a musician, a craftsman are all of them stations within the market and the street (the “measureless clouds of transformation bodies” of the two general bodies before them are not of this sort). The function of this root assembly comes down and lands just here.

Lineage

What this passage opens out downward, the most direct thread of it is that one judgment of Chengguan's: “here much of it is the same as what Sudhana saw, and therefore it is known that Sudhana's friends are just the bodhisattvas of this assembly.” The twelve bodies listed in the last passage are precisely the general catalogue of the fifty-three visits of the last assembly — and the Yanyi chao matches, one by one down the list, the eleven marks from “one alone and without companion” onward among the twelve bodies: one alone and without companion is matched with Cloud of Virtue, the śramaṇa with Ocean Cloud and Well-Abiding, the brahmin with Most Excellent and Tranquil, the austerities with Victorious Heat, abundance with Well-Seeing and Fulfilled Vow, the king of physicians with Universal Eye and Megha, the caravan leader with Unsurpassed Victory, pure livelihood which likewise gathers in the brahmin as matching in sense Immovable and Fully Endowed, the musician as matching in sense Vasumitrā, the body that serves the gods with Mahādeva, and crafts and skills with the youth Sovereign Master. Thus the root assembly and the last assembly are joined into one matter: the bodhisattvas displayed in the root assembly, changing their station and walking into the walled towns, are just the good friends whom Sudhana visits.

The second thread is the two gates of Samantabhadra and Mañjuśrī. Chengguan takes Samantabhadra as presiding over practice and Mañjuśrī as presiding over wisdom, judges that “understanding and practice being not two, one is then able to enter”, and with Mañjuśrī's great wisdom wherein the provisional and the real are not two, and Samantabhadra's practice of principle wherein substance and function are joined, they “make manifest in common the virtue of the fruit of the samādhi of the Tathāgata”. The very bone of the whole chapter on entering the Dharma realm lies in these two persons at the head and at the tail, and this passage is the first time the two appear within one and the same segment.

The third thread is the one sense of “without moving he is universally present”. Chengguan sets up this judgment at the closing clause of this passage, and foretells besides that Mañjuśrī's roaming in the text below likewise does not leave the root assembly — and this judgment still holds good when one comes to Sudhana's journeying south in the last assembly: Sudhana walks through more than a hundred cities, and the root assembly has not dispersed.

The fourth thread is the reading against the forty-fascicle text. The root assembly has its counterpart entire in the forty-fascicle text translated by Prajñā of the Tang: from the verses of the ten directions, through Samantabhadra's opening, the World-Honored One's sending forth of the ray and Mañjuśrī's telling of virtues, down to the end of the boundless great function, segment answers to segment. The most conspicuous difference of form lies in Samantabhadra's verses of repetition: the ten verses of Samantabhadra in the eighty-fascicle text are in five graphs, while the Samantabhadra verses of the forty are in seven; in the eighty, within the whole passage, only the one segment of Mañjuśrī is in seven graphs, while in the forty both Samantabhadra's and Mañjuśrī's verses are in seven. The name of the ray too differs by a single graph — the eighty-fascicle text and the sixty both have “the gate of the universal shining upon the Dharma realm of the three times”, while the forty has “the gate of the universal shining forth upon the Dharma realm of the three times”, with one graph more. The number of bodies displayed in the last segment also differs: the eighty has ten bodies, the sixty nine images, and the forty thirteen bodies, bringing out separately the four bodies of one gone forth in another path, of a courtesan, of Vaiśravaṇa and of a lord of the world, while having no body of pure livelihood. Each of the three texts has what it transmits; they are recorded clause by clause, and no adjudication is made of high or low.

As for the divergent explanations of the several houses, the outlines and divisions of this passage differ in a good many places: Fazang's Tanxuan ji makes the root assembly ten portions and stops at the telling of virtues by Mañjuśrī, setting up no separate portion of the boundless great function, its text being fastened under “the second, the making manifest of the virtue and the benefit”, which he sets up after Mañjuśrī's verses, and he concludes the root assembly with the clause “the ten sections from the beginning of the assembly up to here, differing among themselves, have in sum made clear the root assembly, and it is done”; Chengguan for his part sets it up separately as the tenth; and the Yanyi chao, when it tells them over again, makes the tenth “the portion of the great function without bound”, the order of the graphs being the reverse of the Shu. As for the opening and folding of the ten segments of verses one by one, the numbers into which Chengguan and Fazang divide them differ in almost every segment. As for the correspondence of Samantabhadra's verses of repetition with the ten Dharma clauses, Chengguan opens and folds them out of order, while Fazang makes it a versifying in sequence. As for the number of the gates of samādhi, Chengguan makes it a hundred and two gates, Fazang going by the sixty-fascicle text makes it a hundred gates, and the base text by the graph comes to a hundred and one gates. As for the number of verses in Mañjuśrī's verses, Chengguan makes it thirteen verses and Fazang thirteen and a half. These several settings-up of the houses have each of them their own track; they are recorded, and no adjudication is made of high or low.

Fazang opens the last two of the five gates of the function of compassion into three apiece, and these two threefold divisions are worth a look. The fourth gate is the transforming by the bodies of the three kinds of world: first the transforming by the body of the world of right and equal awakening; next, from “or they display hearers” onward, the transforming by the body of the world of beings; third, “or they display the likenesses of all walled towns and the like,” which is the body of the world as receptacle. The three kinds of world are right awakening, beings, and the receptacle: what the Buddha realizes, what he transforms, and what he dwells upon. The transforming body does not stop at displaying the body of a buddha or the body of a hearer; even such insentient marks as walled towns and palaces Fazang judges to be one register of bodily transforming. Hence the clause he sets below it, “according to what befits them, the function of transforming is concluded”: the three sorts of body are not three separate accomplishments but one act displayed according to what befits; what body is displayed is settled by the one to be met, not by the one who displays.

The fifth gate is the transforming by the gates of the three karmas: first the transforming by body and speech; next, from “the many kinds of skill and craft” onward, the transforming by mind; last, from “they display all” onward, the concluding of the place of transforming. The former gate divides by the realms displayed, this one by the karmas that do the transforming; the former tells how far the transforming reaches, the latter tells by what it proceeds. Body and speech may be seen and heard; the transforming by mind has no mark to point at, and so Fazang fits to it the one clause “the many kinds of skill and craft”: skill and craft are neither body nor speech, but what the mind sets in motion and what takes shape in affairs, and therefore belong to the karma of mind. And this gate ends in “the concluding of the place of transforming,” answering to the former gate's “the function of transforming is concluded”: function and place both come home to the conclusion of this passage. Without leaving the Jeta Grove, the places transformed and the function raised up are nowhere not universal.

Li Tongxuan and Zhiyan too have each their own explanation of this passage. Neither uses the five outline-names of the commentarial houses, and the boundaries they set up differ from Chengguan's and Fazang's alike. Li Tongxuan takes the sending forth of the ray for the boundary: before it is “the gate of meeting principle by practice”, with Samantabhadra host and Mañjuśrī companion; after it is “the gate of meeting practice by principle, perfectly fused, sovereign and unobstructed”, with Mañjuśrī host and Samantabhadra companion. This is near in track to Chengguan's judgment that “Samantabhadra makes principle manifest by practice, Mañjuśrī makes principle manifest by understanding”, and yet the assignment is the reverse — Chengguan speaks of understanding and practice being not two by taking the head and the tail of the passage, while Tongxuan speaks of one gate turning into another by the exchange of host and companion. As for what the ray stands for, Tongxuan says that “this ray is the root universal-light wisdom within the body of the Dharma realm”, and goes on to say that once this wisdom is present “then with the many practices one raises up the wisdom of differentiation, knowing the faculties and benefiting beings, universally throughout the oceans of fields without any rest, and this is named the practice of Samantabhadra” — the root wisdom appears first, the wisdom of differentiation arises after, and the practice of that differentiating wisdom is just what is named the practice of Samantabhadra; this differs in the sense taken from Chengguan, who makes the ray stand for the undefiled right wisdom of the middle way, though both speak of the one ray. The two sayings are recorded side by side, and no adjudication is made whether they accord.

Zhiyan, for his part, outlines with the greatest economy: the ten segments of verses are “the eighth, the praise of virtues”, Samantabhadra's opening is “the ninth, the further discernment of the function of the virtue of the samādhi”, and from the ray onward is “the second, the direct setting forth”. The question he sets up after Samantabhadra's verses is the one most worth turning over: “Question: why does Samantabhadra illuminate again? Answer: the man of the fruit enters the samādhi and makes manifest that the Dharma is real. But if the man of the cause does not realize it, those who cultivate along with him do not advance; therefore Samantabhadra, a man of the cause, illuminates, and draws those who begin to cultivate to enter in.” The Buddha is the man of the fruit, and the Dharma made manifest in his samādhi is of course real; but a man still in the position of cause, if he does not see one of his own kind realizing it too, will not set out — and so Samantabhadra, a man of the cause, must illuminate once more. One must ask: where does this differ from Chengguan's judgment? Chengguan argues from the opening up — “the displaying of the land makes the Dharma realm manifest, and Samantabhadra presides over this, and only so can it be opened” — the Dharma realm displayed must be opened by Samantabhadra; Zhiyan argues from the capacity of the learner — it is not that speech was insufficient, but that a learner needs to see one of his own kind get through. The two point at different things; they are recorded without adjudication. Zhiyan sets up another question of his own: “why is it by the Buddha's sustaining that they enter the Dharma realm, and not by attainment according to the stages?”, and the sense of his own answer is this: entering the Dharma realm needs both one's own power and another's together, and this passage speaks under one aspect only, one's own power going by the stages, while another's power is the Buddha's sustaining — entering the Dharma realm requires both one's own power and another's together, and what is displayed in this passage is only the one aspect of another's power, not a saying that one's own power may be dispensed with. Setting it on the ground: in reading of the Buddha's sustaining here, one need not doubt that one's own practice is of any use; the saying of one aspect is set down precisely so that no one should take the one aspect for the whole.

Of the text of this one assembly, the eleven passages of speech before it all tell ‘what the Buddha has displayed’, and the last passage tells ‘what is to be done after one has seen’. From the verses to the ray, from the ray to the telling of virtues, and from the telling of virtues to entering the market and the street and displaying the twelve bodies — this order of the passage is the whole course by which the Avataṃsaka turns the virtue of the fruit into a gate of practice.

考據Apparatus

本節經文是逝多林本會之收尾五段。世尊入師子頻申三昧、現淨土、集新眾之後，經文不再敘事，改以三種聲音把所現之境說出來：十方十位菩薩各說十偈（上方十一偈），凡一百零一偈通讚一會，普賢以十種法句把三昧之用開顯出來，文殊以十三偈述其所見。三段之間夾一段世尊放眉間白毫光——光不說話，只令眾見。末段則是得益之菩薩起用化生。澄觀於本會十分中判此為第六至第十科（偈頌讚德·普賢開發·毫光示益·文殊述德·無涯大用），法藏《探玄記》本會亦分十而止於文殊述德，未別立無涯大用一科；《演義鈔》第十科作「大用無涯分」，字序與《疏》相反——並錄不判。底本偈行二百四十八行、共一百二十四偈：十方十段中九段各十偈、上方一段十一偈，普賢頌十偈，文殊頌十三偈（七言）。

一、科判定位

科判系統	此節經文之位
底本 T279 三十九品	品三十九入法界品（第九會逝多林）；本會（二）＝卷六十末–卷六十一〔T10 0324a25〕–〔0330b29 前〕
澄觀《華嚴經疏》	本會十分之第六至第十〔T35n1735 0915c05〕起，訖於末會十門前〔0917c06〕
澄觀《演義鈔》	五科名覆述段〔T36n1736 0661c18–0662a18〕
法藏《探玄記》	第七偈頌讚德分〔T35n1733 0447c17〕起；第十文殊述德分〔0450a04〕起，本會止於十分
李通玄《新華嚴經論》	不用疏家五科名，自立門判：放光以前「以行會理門」、放光以下「以理會行圓融自在無礙門」〔T36n1739 0948b05–b08〕；本會二十七段經之結〔0948b18〕
智儼《搜玄記》	不用疏家五科名，自立段次：第八歎德〔T35n1732 0089a01〕· 第九重辨定德用〔0089a22〕· 第二正說〔0089b18〕· 第二文殊偈讚祇林〔0089c29〕· 第二利他德〔0090a05〕

澄觀本會五科之起句逐字——五科皆以經文起句立名：

〔T35n1735 0915c05–c06〕「大文第六「爾時」〔T35n1735 0915c05〕下偈頌讚德分。既至詠德，顯所證故。」

〔T35n1735 0916a19–a20〕「大文第七「爾時普賢」〔T35n1735 0916a19〕下普賢開發分。現土顯於法界，普賢主此，方能開故。」

〔T35n1735 0916b24–b25〕「大文第八「爾時世尊」〔T35n1735 0916b24〕下毫光示益分。令尋智光，為能證故。」

〔T35n1735 0917a28–a29〕「大文第九「爾時文殊」〔T35n1735 0917a28〕下文殊述德分。文殊主智，故光後述德。」

〔T35n1735 0917b12–b13〕「大文第十「爾時彼諸」〔T35n1735 0917b12〕下無涯大用分。開必得益，益必利生。」

十段頌之總科——十方十菩薩，一方一段：

「文中十方菩薩，即為十段：初二讚道場三昧等用、餘八通讚佛德。」〔T35n1735 0915c06–c07〕

法藏之本會十科（就六十本，科名與澄觀前十同）：

「就前本會中長分有十：一序分、二請分、三三昧分、四現淨土分、五集新眾分、六舉劣顯勝分、七偈頌讚德分、八普賢開發分、九毫光示益分、十文殊述德分。」〔T35n1733 0441c07–c10〕

二、術語

漢	古德傳梵（羅馬字·發音輔助）	所徵	精義
師子頻申三昧	—	本品「開發、顯示、照明、演說此師子頻申三昧」〔T10n0279 0326c27〕	本會佛所入之定；六十本作「師子奮迅三昧」〔T09n0278 0683b10〕
法句	—	本品「以十種法句開發、顯示、照明、演說此師子頻申三昧」	能開三昧之言說單位；澄觀「望前方便即是所用，望三昧境界即是能開」〔T35n1735 0916b04–b05〕
白毫相	—	本品「從眉間白毫相放大光明」	佛眉間之相；澄觀判其表「法界中道無漏正智」〔T35n1735 0916b29〕
普照三世法界門	—	本品「其光名：普照三世法界門」〔T10n0279 0327b15〕	本段光之名；六十本同作「普照三世法界門」〔T09n0278 0684a01〕
眷屬	—	本品「以不可說佛剎微塵數光明而為眷屬」	主光所領之伴光；澄觀「光攝眷屬，差別之智皆入法界故」〔T35n1735 0916c03–c04〕
檀波羅蜜	—（「檀」本即古傳音寫）	本品「或現不可說佛剎微塵數檀波羅蜜門」	布施度
尸波羅蜜	—（「尸」本即古傳音寫）	本品「種種苦行尸波羅蜜門」	持戒度；六十本作「尸羅波羅蜜」〔T09n0278 0686b08〕
羼提波羅蜜	—（「羼提」本即古傳音寫）	本品「割截肢體羼提波羅蜜門」	忍辱度
毘梨耶波羅蜜	—（「毘梨耶」本即古傳音寫）	本品「勤修毘梨耶波羅蜜門」	精進度
大悲門	—	本品「皆得不可說佛剎微塵數大悲門」	無涯大用之能起；澄觀「得前三昧成此悲門，故能有用」〔T35n1735 0917b14–b15〕
淨命身	—	本品「或現淨命身」	以正命自活之身相；六十本作「或現正命色像」〔T09n0278 0686c02〕
充盛身	—	本品「或現充盛身」	資財豐盛之身相
帝網	—	本品「於一切世間猶如帝網行菩薩行」	帝釋天宮之寶網，重重相映；本段唯用作行相之喻
三種世間	—	澄觀「通讚一會三種世間自在之用」〔T35n1735 0917b06–b07〕	器世間·眾生世間·智正覺世間；文殊頌所讚之三

三、譬喻·修辭

本節之喻幾乎全在頌中，且集中於十段之第三、第四、第五、第六段；長行之喻亦有數處（金剛山〔0329a03〕·大智舟〔0329a15〕·日出〔0329a16〕等）。

(一) 西方段七喻（法說三偈之後）——「如日在虛空，照臨一切處；佛智亦如是，了達三世法。」以下連下七喻：日在虛空·十五夜月輪·空中日運行·十方剎於空無礙·世間地為群生所依·猛疾風所行無礙·大水輪為世界所依。澄觀判其次第曰「一喻前廣大；二喻圓滿；三四喻現通，一長時、二無礙；五喻演法；六喻摧邪；七總喻前德，諸佛同依」〔T35n1735 0915c20–c22〕。

(二) 北方段九喻（十偈）——大寶山·大海水·須彌山·海具眾寶·工幻師·如意寶·明淨寶·八面寶·水清珠。其中「譬如工幻師，示現種種事；佛智亦如是，現諸自在力。」一喻，是本段唯一以幻術喻佛智者；「譬如八面寶，等鑒於諸方」則以八面之寶喻無礙燈之普照法界。澄觀判此段「十偈九喻歎三德深廣」〔T35n1735 0915c23〕，法藏則就六十本逐偈立十喻名（德山益物·悲海除炎·行高深證·智海出生·巧現應機·隨願畢遂·種智普照·隨方現法·見佛淨根），並另出一釋以十德配之〔T35n1733 0448a02–a08〕。

(三) 東北方段帝青寶喻——「譬如帝青寶，能青一切色；見佛者亦然，悉發菩提行。」以帝青寶能令一切色皆現青，喻見佛者皆發菩提行；此喻置一段之首，澄觀判為「初偈總喻見無不益」〔T35n1735 0915c28〕。

(四) 東南方段明月喻——「譬如明月光，無能測邊際；佛神通亦爾，莫見其終盡。」用於「不可測」一義，與西方段之月喻（十五夜月輪喻白法圓滿）取義不同：彼取圓滿，此取無際。

(五) 長行五如喻——「知諸法門悉皆如幻，一切眾生悉皆如夢，一切如來悉皆如影，一切言音悉皆如響，一切諸法悉皆如化」：五事各配一喻（幻·夢·影·響·化），是廣所入十德段中之一句，喻依皆取現而非實。

(六) 長行帝網喻——「於一切世間猶如帝網行菩薩行」：以帝網之重重相入喻菩薩分身多類之行，一身現而不礙一切身。

(七) 排比之體——十段頌各以『爾時，某某菩薩，承佛神力，觀察十方而說頌言』起，十段一字不移；上方段第四至第七偈連下四個「寧」字（「寧於無量劫」「寧代諸眾生」「寧在諸惡趣」「寧生諸地獄」），是全節經文語勢最急之處。長行之三昧列一百餘門、方便門二十五、身相十二、化處七、化益七，皆以同一句式連下，是華嚴長行『以列顯無盡』之典型。

四、異譯對勘

本節之漢譯校本三：實叉難陀 T279（底本·卷六十末–卷六十一）· 佛馱跋陀羅 T278（晉譯六十華嚴〈入法界品第三十四〉·卷四十四末至卷四十五）· 般若 T293（四十華嚴〈入不思議解脫境界普賢行願品〉）。四十華嚴雖唯譯品三十九一品，然本會五段皆有對文，起〔T10n0293 0668a05〕訖〔0675b06〕（卷二末至卷三）：十方頌〔0668a05〕· 普賢開發〔0670c06〕· 世尊放光〔0671b08〕· 文殊述德〔0674a20〕· 無涯大用〔0674b20〕。三本只在各自實有之段落內對勘，下列諸句凡三本俱有者並列。

句一　首段說者標句

校本	逐字	出處
實叉 T279	爾時，毘盧遮那願光明菩薩，承佛神力，觀察十方而說頌言	T10n0279 0324a25
佛馱 T278	爾時，明淨願光明菩薩承佛神力，觀察十方，以偈頌曰	T09n0278 0680c11
般若 T293	爾時，東方毘盧遮那焰願藏光明菩薩摩訶薩承佛威力，觀察十方，而說偈言	T10n0293 0668a05

異文所繫：(甲) 菩薩名異——80 作「毘盧遮那願光明」，60 作「明淨願光明」，40 作「毘盧遮那焰願藏光明」。(乙) 入頌之辭，80 十段皆作「而說頌言」，60 十段皆作「以偈頌曰」，40 作「而說偈言」。(丙) 承佛之辭，80·60 皆作「承佛神力」，40 作「承佛威力」。(丁) 40 於菩薩名之前標方位——「東方毘盧遮那焰願藏光明菩薩摩訶薩」，80·60 之標句無方位字。

句二　十方十菩薩名

十段之十名一一相當（80 之十段起 T10n0279 0324a25–0326b20 · 60 之十段起 T09n0278 0680c11–0683a14），逐名對列如次：

段次	實叉 T279	佛馱 T278
一（東方）	毘盧遮那願光明菩薩	明淨願光明菩薩
二（南方）	不可壞精進王菩薩	不可壞精進勢王菩薩
三（西方）	普勝無上威德王菩薩	無上普妙德王菩薩
四（北方）	無礙勝藏王菩薩	無礙妙德藏王菩薩
五（東北方）	化現法界願月王菩薩	法界善化願月王菩薩
六（東南方）	法慧光焰王菩薩	法義慧焰王菩薩
七（西南方）	破一切魔軍智幢王菩薩	壞散一切眾魔智幢王菩薩
八（西北方）	願智光明幢王菩薩	明淨願智幢王菩薩
九（下方）	破一切障勇猛智王菩薩	壞散一切障智慧勢王菩薩
十（上方）	法界差別願智神通王菩薩	分別法界智通王菩薩

異文所繫：十名一一相當而無一同形。80 之第一名獨不帶「王」字，60 亦然；第八名 80 作「願智光明幢王」而 60 作「明淨願智幢王」，第十名 80 作「法界差別願智神通王」而 60 作「分別法界智通王」。二本十段之次第與方位配屬相同。

句三　第一段首偈

校本	逐字	出處
實叉 T279	汝等應觀察，佛道不思議，於此逝多林，示現神通力。	T10n0279 0324a27
佛馱 T278	瞻察堅固人，菩提難思議，祇洹林顯現，無量自在法。	T09n0278 0680c13
般若 T293	汝等觀佛智，微妙難思議，於此逝多林，神變無能勝。	T10n0293 0668a07

異文所繫：(甲) 林名異譯——80 作「逝多林」，60 作「祇洹林」，全節經文一律；40 同 80 作「逝多林」。(乙) 首句之所觀，80 作「佛道」，60 作「堅固人」，40 作「佛智」。(丙) 40 之首偈後二句作「於此逝多林，神變無能勝」，與 80 之首偈同以「於此逝多林」五字為第三句。

句四　普賢開發之起句

校本	逐字	出處
實叉 T279	爾時，普賢菩薩摩訶薩普觀一切菩薩眾會	T10n0279 0326c22
佛馱 T278	爾時，普賢菩薩觀察一切大眾，欲重開發，顯現照明	T09n0278 0683b09
般若 T293	爾時，普賢菩薩摩訶薩普觀一切菩薩眾會，欲為開發如來最上師子頻申大三昧故	T10n0293 0670c06–c07

異文所繫：(甲) 80 以「開發、顯示、照明、演說」四詞繫於下文之十法句，60 則於起句即出「欲重開發，顯現照明」。(乙) 40 之起句前半與 80 全同——「爾時，普賢菩薩摩訶薩普觀一切菩薩眾會」；而 40 於起句即出定名並加二飾，作「欲為開發如來最上師子頻申大三昧故」，60 於起句則不出定名。(丙) 40 所開之目作「十種法門清淨名句」〔T10n0293 0670c12〕，80 作『十種法句』，60 無此目。

句五　能開之方便

校本	逐字	出處
實叉 T279	以等法界方便、等虛空界方便、等眾生界方便，等三世、等一切劫、等一切眾生業、等一切眾生欲、等一切眾生解、等一切眾生根、等一切眾生成熟時、等一切法光影方便	T10n0279 0326c23–c26
佛馱 T278	法界等、虛空界等、三世等、一切眾生界等、一切劫等、一切業性等、眾生希望等、眾生欲等、法光明等、隨時教化等、一切眾生根等	T09n0278 0683b11–b13
般若 T293	以等虛空界方便、等三世方便、等法界方便、等一切世界、等一切業、等一切眾生心、等一切眾生欲、等一切眾生根、等一切眾生成熟時、等一切法光影方便	T10n0293 0670c07–c11

異文所繫：(甲) 80·60 二本皆十一句，而次第互異——60 以「三世等」居第三，80 置於第四；40 唯十句，以「等虛空界方便」居首而「等三世方便」居第二。(乙) 80 之「等一切法光影」，60 作「法光明等」，40 作「等一切法光影方便」；80 之「等一切眾生成熟時」，60 作「隨時教化等」，40 同 80 作「等一切眾生成熟時」。(丙) 80 之繫辭作『方便』二字殿後，60 之繫辭作『等』字殿後，40 則第一、二、三、十句帶『方便』而餘六句不帶，能所之繫辭三本各異。(丁) 40 無當於 80 之「等眾生界方便」「等一切劫」「等一切眾生解」三句者，而別出「等一切世界」一句；80 之「等一切眾生業」，40 作「等一切業」，又別出「等一切眾生心」。

句六　世尊放光

校本	逐字	出處
實叉 T279	爾時，世尊欲令諸菩薩安住如來師子頻申廣大三昧故，從眉間白毫相放大光明	T10n0279 0327b14–b15
佛馱 T278	爾時，世尊欲令諸菩薩安住師子奮迅三昧故，放眉間白毫相光，名普照三世法界門	T09n0278 0683c29–0684a02
般若 T293	爾時，世尊以最勝甚深廣大意樂，正念思惟，欲令眾會諸菩薩等安住如來師子頻申大三昧故，從眉間白毫相中放大光明，名普照現三世法界門	T10n0293 0671b08–b11

異文所繫：(甲) 定名異譯——80 作「師子頻申」，60 作「師子奮迅」，全會一律；40 同 80 作「師子頻申」。(乙) 80 於三昧名上加「如來」「廣大」二飾，60 無；40 作「如來師子頻申大三昧」，加「如來」「大」二飾。(丙) 光名，80·60 二本同作「普照三世法界門」，40 獨作「普照現三世法界門」，多一「現」字。(丁) 40 於放光之前別出佛之意樂一句——「以最勝甚深廣大意樂，正念思惟」，80·60 皆無。(戊) 示益分之結句，80 作「悉見於佛光明所照」〔T10n0279 0329b04〕；40 作「靡不咸在逝多林中，悉見於佛光明所照，深入如來功德大海」〔T10n0293 0673c19–c20〕，字同而「悉見」「深入」二句互換；60 唯作「皆悉雲集於祇洹林」〔T09n0278 0685c08〕、「深入如來功德大海」〔0685c09〕，無「悉見」一句。此句讀主動——「悉見於」非「為…所…」之被動式，諸菩薩皆見於佛光明所照之境；40 於蒙光之義另作「得不思議正法光明照故」〔0673c21〕，構式與此有別。「見」讀「現」（諸菩薩皆現於佛光明所照之中）為並存之一讀，錄而不判。疏「第二總結，可知」〔T35n1735 0917a25〕，通玄判此段「明諸菩薩蒙佛光明所益之德分」〔T36n1739 0946c17–c18〕，皆定段界，不定句法。

句七　文殊述德之起句與首偈

校本	逐字	出處
實叉 T279	爾時，文殊師利菩薩，承佛神力，欲重宣此逝多林中諸神變事，觀察十方而說頌言	T10n0279 0329b24–b26
佛馱 T278	爾時，文殊師利菩薩摩訶薩承佛神力，觀察十方，欲讚歎祇洹林中無量莊嚴，以偈頌曰	T09n0278 0685c25–c27
般若 T293	爾時，文殊師利菩薩摩訶薩承佛威力，欲重開示逝多林中諸神變事，觀察十方，而說偈言	T10n0293 0674a20–a22
實叉 T279	汝應觀此逝多林，以佛威神廣無際，一切莊嚴皆示現，十方法界悉充滿。	T10n0279 0329b27
佛馱 T278	觀察祇洹中，如來自在力，一切境界出，無量功德雲。	T09n0278 0685c28
般若 T293	汝應觀此逝多林，廣博莊嚴量無際，一切身雲皆示現，以佛威神充法界。	T10n0293 0674a23

異文所繫：(甲) 所頌之事，80 作「諸神變事」，60 作「無量莊嚴」，40 作「逝多林中諸神變事」而以「開示」繫之。(乙) 句式異——80 文殊一段獨為七言（餘十一段皆五言），60 此段仍作五言，40 此段亦作七言，與 80 同而與 60 異。(丙) 偈數，80 十三偈；法藏就六十本判「十三半頌」〔T35n1733 0450a06〕；40 此段十三偈，起〔T10n0293 0674a23〕訖〔0674b19〕。(丁) 首偈首句，40 作「汝應觀此逝多林」，七字與 80 全同；次句 40 作「廣博莊嚴量無際」。(戊) 承佛之辭，40 作「承佛威力」，80·60 皆作「承佛神力」。

句八　波羅蜜諸門

校本	逐字	出處
實叉 T279	或現不可說佛剎微塵數檀波羅蜜門	T10n0279 0330a09
佛馱 T278	為一切眾生，廣現檀波羅蜜門	T09n0278 0686b06–b07
般若 T293	或現不可說佛剎極微塵數一切如來悉捨內外檀波羅蜜門	T10n0293 0674c05
實叉 T279	或現不可說佛剎微塵數割截肢體羼提波羅蜜門	T10n0279 0330a11
佛馱 T278	或現斷一切肢節，羼提波羅蜜門	T09n0278 0686b08–b09
般若 T293	或現不可說佛剎極微塵數一切菩薩斷截肢體、心無動亂羼提波羅蜜門	T10n0293 0674c08

異文所繫：(甲) 80 諸門一律冠以「不可說佛剎微塵數」，60 無此冠辭，40 作「不可說佛剎極微塵數」，多一「極」字。(乙) 戒度之音寫，80 作「尸波羅蜜」，60 作「尸羅波羅蜜」，40 同 80 作「尸波羅蜜」。(丙) 忍度所舉之事相，80 作「割截肢體」，60 作「斷一切肢節」，40 作「斷截肢體、心無動亂」，兼舉事與心。(丁) 40 於六度中禪·般若二門明出全名——「修諸靜慮、等持、等至、神通解脫禪波羅蜜門」〔T10n0293 0674c12〕·「智光照世般若波羅蜜門」〔0674c14〕。

句九　分身多類之身相

校本	逐字	出處
實叉 T279	或現沙門身，或現婆羅門身，或現苦行身，或現充盛身，或現醫王身，或現商主身，或現淨命身，或現妓樂身，或現奉事諸天身，或現工巧技術身	T10n0279 0330b17–b21
佛馱 T278	或現聲聞色像；或現梵天色像；或現一切苦行色像；或現良醫色像；或現商人色像；或現正命色像；或現妓人色像；或現天色像；或現一切技術色像	T09n0278 0686b29–0686c04
般若 T293	或現沙門身、或現婆羅門身、或現異道出家身、或現苦行身、或現充盛身、或現醫王身、或現商主身、或現婬女身、或現妓樂身、或現毘沙門身、或現世主身、或現奉事諸天身、或現工巧技術身	T10n0293 0675a21–a26

異文所繫：(甲) 80 作「身」，60 作「色像」，40 同 80 作「身」。(乙) 首二相，80 作沙門·婆羅門，60 作聲聞·梵天，40 同 80 作沙門·婆羅門。(丙) 身數，80 十身，60 九像而無當於「充盛」者，40 十三身——於 80 十身之外別出「異道出家身」「婬女身」「毘沙門身」「世主身」四身，而無當於「淨命身」者。以上異文，全錄不判。

句十　普賢重頌之句式

三本之普賢重頌，句式不一。40 之普賢頌首偈逐字如次：

「一一毛孔中剎海，等一切剎極微數，佛悉於中坐道場，菩薩眾會共圍遶。」〔T10n0293 0671a17〕

異文所繫：40 之普賢頌作七言，起〔T10n0293 0671a17〕訖〔0671b07〕，凡十偈；80 之普賢重頌作五言，凡十偈，其位在〔T10n0279 0327a17–0327b13〕（見第八目）。80 全節之中唯文殊一段作七言，40 則普賢·文殊二頌皆作七言。以上異文，全錄不判。

五、宗義之經據〔眼〕

(一) 十段頌之分屬——前二讚三昧之用，後八通讚佛德。澄觀於本科之首即立此分：

「文中十方菩薩，即為十段：初二讚道場三昧等用、餘八通讚佛德。」〔T35n1735 0915c06–c07〕

其判南方一段時又補一義：南方十偈「唯歎菩薩，然既結歸佛力，亦為歎佛」〔T35n1735 0915c12–c13〕——歎菩薩而歸佛力，故仍是歎佛。經文之據即「汝觀釋師子，自在神通力，能令菩薩眾，一切俱來集。」

(二) 開顯之所以必待言說。佛入定現相，眾雖親見，猶未能自尋其實；澄觀於普賢開發分點出言說之用：

「觀眾會者，上佛入定現相，令眾覩親證；今假言開顯，使尋言契實。」〔T35n1735 0916a22–a23〕

十一句方便之立，澄觀判其總別與所以：

〔T35n1735 0916a24–a27〕「有十一句：初句總，以含事理深廣故。句初「以」〔T35n1735 0916a25〕字貫下十句，謂嚬申三昧業用深廣，要以此十無分齊之方便方能開顯，況十復表無盡。」

(三) 光即中道無漏正智。毫光一段，光不說法而眾得見，澄觀判光之表義：

〔T35n1735 0916b28–0916c01〕「二「從眉間」〔T35n1735 0916b28〕下主光體用，表即法界中道無漏正智，方能證前所現之法界故。」

又釋光名「普照三世法界門」之「門」：

「三世是相，相即法界，法界體用互為其門。又通皆為門，若見法界之性相，即入三昧之體用故。」〔T35n1735 0916c01–c03〕

(四) 三昧之本在法性真如。長行別列百餘三昧，澄觀不逐門別釋，立一總判，而別釋首末二門。總判曰：

「別列一百二門，皆從業用受名，並以法性真如為三昧本，隨一一事皆能契實，正受現前故。於中，前百一門別別業用，後一總相同果。」〔T35n1735 0917a05–a08〕

末一門「觀察一切如來解脫處師子頻申三昧」之所以殿後，澄觀繫之曰「若不總相分同，無以能究佛境故」〔T35n1735 0917a12–a13〕。

首門，澄觀就名解義，並即以之定下諸門之通例：

「初言普莊嚴法界三昧者，入此三昧能令法界普妙嚴飾故，斯即嚬申現淨土之一義。下諸三昧，皆是嚬申大用別義，故以多別入佛之總。諸門別義，說者隨宜。」〔T35n1735 0917a08–a11〕

——首門之義即是嚬申現淨土之一義；其下諸門各是嚬申大用之別義，以多別而入佛之總，而別義之開合則繫「說者隨宜」。

(五) 普賢主行、文殊主智，二者無二方能入。此為本節經文最要之一判——普賢開發在前，文殊述德在後，而二分之義相須：

「文殊主智，故光後述德。光本令證三昧，智本為顯法界，尋智得理故述歎林中。又前普賢門以行顯理，此則以解顯理，解行無二方能入故。」〔T35n1735 0917a29–0917b03〕

「通明即以文殊權實無二之大智、普賢體用之理行，此二無二，共顯如來三昧之果德。」〔T35n1735 0917b03–b05〕

(六) 不動而普遍，繁興而恒靜。無涯大用一段，菩薩分身遍十方而經文再三結以「而亦不離此逝多林如來之所」，澄觀判此結語之義：

「結不離逝多林者，明不動而普遍，繁興而恒靜，末不離本故。下文殊遊行亦不離於本會，本末事理非即離故。」〔T35n1735 0917b27–0917c01〕

(七) 本會菩薩即末會善友。此判把本會與五十三參接成一事：

「一能化身異，有十二種，初二總、餘十別。此中多同善財所見，故知善財諸友即此會之菩薩。」〔T35n1735 0917c02–c04〕

六、諸家異釋（古德·標宗）

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

十段頌之逐段科：東方「十頌分二：初總、餘別」〔0915c08〕；南方「十頌分五」〔0915c13〕；西方「十頌分二：初三法說……後七喻顯」〔0915c19–c20〕；北方「十偈九喻歎三德深廣」〔0915c23〕；東北方「歎普益眾生德，分四」〔0915c27–c28〕；東南方「十頌歎大用難思德，分三」〔0916a03〕；西南方「十頌歎智身難思德，分四」〔0916a05–a06〕；西北方「十頌歎佛成就菩薩德，分二」〔0916a10–a11〕；下方「歎佛難見聞德，分二」〔0916a13〕；上方「歎佛恩深重德，分四」〔0916a16–a17〕。

普賢頌與十法句之對位（疏）：

「二正偈中頌十法句，而開合不次。初偈頌初句、二頌第三、三頌第二、四頌第四、五頌第五、其六七二頌同頌第六、八頌第九句、九却合頌第七八句、十頌第十，文並可知。」〔T35n1735 0916b20–b23〕

鈔釋廣所入十德之「不次」（牒疏「總句即前三昧結中」〔T35n1735 0917a18〕；所配為廣所入十德對前所入十門，與普賢頌無涉）：

〔T36n1736 0662a05–a09〕「此下但廣前別十句耳。而言「不次」〔T36n1736 0662a06〕者，此一即前六、二即前五、三即前四、四即前九、五即前三、六即前一、七即前二、八即前十、九即前八、十即前七，文並可知。」

文殊頌之科：「頌中十三偈，通讚一會三種世間自在之用。分之為六：初二總歎，初一普遍、後一廣容；次一偈讚眾生世間……六末後二偈總顯普收。」〔T35n1735 0917b06–b12〕

無涯大用二十五門之科：「今初，總有二十五門，分二：初八門雜明欣厭等門化、餘門明十度門化。於中，前六門各一度可知、次三門明方便度、次降魔一門是力度、餘七門皆智度。前欣厭中已明於願，故此略無。」〔T35n1735 0917b20–b24〕

科名異形（鈔）：鈔之五科名與疏不同形——第六作「偈頌分」〔T36n1736 0661c18〕、第七作「開發分」〔0661c19〕、第八作「毫光示益分」〔0661c22–c23〕、第九作「文殊述德分」〔0662a09–a10〕、第十作「大用無涯分」〔0662a10〕。

法藏《探玄記》T35n1733（六十華嚴疏）

本會十科而止於文殊述德：「就前本會中長分有十……十文殊述德分。」〔T35n1733 0441c07–c10〕澄觀所立之第十「無涯大用分」，法藏未別立為一科，其文繫於文殊頌之後所立之〔T35n1733 0450a18–a20〕「第二顯德益中有三：初明所得行體、二「一一毛孔」〔0450a19〕下明所得行相、三「隨其所應」〔0450a19〕下明行勝用。」——法藏於第十分下開二：「自下第十文殊述德分。於中二：先述讚、後顯德。」〔T35n1733 0450a04–a05〕，顯德益即其後半，位在文殊頌之後；澄觀之第十分，法藏收於此。本會之結，法藏繫於顯德益之末：「上來從會初至此十段不同，總明本會竟。」〔0450b13–b14〕其下即〔0450b15〕「第二從「爾時文殊」〔0450b15〕下明其末會」。

十段頌之逐段科（與澄觀所分之數與屬多異）：第一段「初段中十頌，分二：初九明述前三昧用；後一結用所依，即顯是前師子奮迅定也。」〔0447c18–c20〕；第二段「第二頌中分六」〔0447c23〕；第三段「初三法說……後七喻況中」〔0447c27–c29〕；第四段逐偈立十喻名，末更出一釋：「又釋：此十中，一大福、二大悲、三大定、四五理智、六量智、七悲用、八種智、九鏡智、十慈用。」〔0448a06–a08〕；第十段「第十有十一頌分四」〔0448a25〕。

普賢頌之對位：「正頌中，於前十法次第頌之。」〔T35n1733 0448c08〕——與澄觀「開合不次」之判不同。

能開方便之數：「別中，十一種方便言以者，是用也。」〔T35n1733 0448b07–b08〕又出一算：「二前十一方便，一一皆有十種廣說，則成一百一十門也。」〔T35n1733 0448b22–b24〕

三昧門之數（就六十本）：〔T35n1733 0449b20–b21〕「二「所謂」〔T35n1733 0449b21〕下百門別辨」。

文殊頌之科：「後正頌有十三半頌，分二：初五歎祇洹中所顯示法……二餘頌歎諸菩薩等得法業用。」〔T35n1733 0450a06–a10〕

起用之科（五門）：〔T35n1733 0450a23–0450b13〕「二「現不可說」〔0450a23〕下別顯悲用，於中有五門：一以欣厭二門化；二「或於一切世」〔0450a24〕下以十度門化……三「或現天宮」〔0450a29〕下明以三輪門化……四「或放化身」〔0450b06〕下以三世間身化……五「或現種種」〔0450b11〕下以三業門化，於中初明身語化、次「種種巧術」〔0450b12〕下明意化、後「悉現」〔0450b13〕下結成化處。」第四門之三世間身化，法藏更分為三：〔0450b07–b11〕「初以智正覺身化……二「或現聲聞」〔0450b09〕下明以眾生世間身化。三「或現一切城邑等像」〔0450b10〕是器世間身，隨其所應結成化用。」第三門之末項「明化實」，法藏釋不離本處之義：「謂此菩薩雖遍法界化用攝生，而本不離此佛眾處閣內座上，此顯不動而普遍繁興而恒寂靜也。」〔0450b04–b06〕——澄觀於同一結語處作「不動而普遍，繁興而恒靜」〔T35n1735 0917b27–0917c01，見第五目（六）〕，二家同其義而異其字。

李通玄《新華嚴經論》T36n1739 · 智儼《搜玄記》T35n1732

二家皆不用疏家五科之名，然本段皆有其釋，所立之界亦與澄觀·法藏不同。

李通玄（表法異軌）——通玄以放光為本段之界，前後各立一門，並各配主伴：

「已前二十一段經是以行會理門，已釋竟。已上普賢為主、文殊為伴。已下如來放眉間光名普照三世法界門，即是以理會行圓融自在無礙門。已下文殊為主、普賢為伴。」〔T36n1739 0948b05–b08〕

光之所表，通玄不就中道正智立，而就根本智與差別智之相生立：

「以此光是法界身中根本普光明智，此智現前時即見三世久遠如今一體，無盡劫生死亦不移現前，總無體性，成大智海眾法清涼，便以眾行起差別智，知根利生普周剎海無有休息，名為普賢行。」〔T36n1739 0948b10–b15〕

其下所獲三昧，通玄繫之曰「即經已下文中獲不可說諸三昧門教化無限諸眾生門」〔0948b15–b16〕；本會之結則作「已上二十七段經，答前菩薩大眾所問四十法門竟」〔0948b18–b19〕。

智儼——智儼科判從簡而自有段次。十段頌，判為「第八歎德中，有十人說偈」〔T35n1732 0089a01〕，逐人分之：初人三分「初五歎土體、二有四歎眾集、次有一結歎」〔0089a02–a03〕；「二精進勢王有十，分五」〔0089a03〕；「三普妙德王有十，分二：初三法明佛德、次七喻」〔0089a06〕；「四無礙妙德藏王有十，次第歎佛可知」〔0089a07〕；乃至「十智通王有十一，分三：初一總歎見佛益、次七歎佛慈悲德、次三辨見聞得益」〔0089a19〕。普賢開發一段，判為「第九重辨定德用，有二：初長行、次偈頌」〔0089a22〕，長行六分，其第五段「依一方便說十種法，十一方便即有一百一十法」〔0089a28〕。

智儼於普賢頌後別設一問答，釋普賢何以重照明：

「問：所以普賢重照明？答：果人入定顯法是真。若因人不證，同修者不進，故普賢因人照明，引初修者趣入耳。此約體入。若約用時，則重舉用以顯體也。」〔T35n1732 0089b14–b17〕

放光以下，智儼判為「第二正說」〔0089b18〕，並自設一問：「問：何故加入法界，不依位得何也？答：理實須自他二力，今且約一相耳，自力依位，他力佛加持也。」〔0089b20–b23〕文殊頌，判為「第二文殊偈讚祇林，顯證真實所以」〔0089c29〕，並辨其所以不在利他：「文殊說彰淨慧證也，所以不在利他。後說彰利他，起後說便故也。」〔0090a01–a02〕。起用一段，判為〔0090a05〕「第二利他德中有三：初辨果德被益、二「彼諸菩薩」〔0090a05〕下利他行體、三「隨其所應」〔0090a06〕下辨對緣攝化」，其對緣攝化四分（辨機器·同生利益·現法門被益·「或現天宮」下現三世間攝化〔T35n1732 0090a07–a10〕），第四分復開四（器世間·智正覺·眾生世間·「或現種種色身」〔0090a16〕下對三世間起用方便〔0090a14–a17〕）。十度之配屬，智儼作〔0090a12–a14〕「第二十度中，初六可知，後四中為一一身方便度，「悉能供養」〔0090a13〕下願度，「悉能顯現」〔0090a13〕下力度，「知一切」〔0090a14〕下智度」。

誌錄不判

本會之分科，法藏作十分而止於文殊述德，澄觀於其後別立「無涯大用分」為第十，鈔覆述時第十作「大用無涯分」——三者之科數與字序皆有出入。十段頌之逐段開合，澄觀與法藏所分之數幾乎段段不同（第一段澄觀二分、法藏二分而所屬異；第二段澄觀五分、法藏六分；第四段澄觀作九喻、法藏作十喻並另出十德一釋；第十段澄觀四分、法藏亦四分而所配異）。普賢頌與十法句之對位，疏所配之次為初·三·二·四·五·六·九·七八·十，法藏則作「於前十法次第頌之」——二說所配異；鈔「此一即前六」一段係釋廣所入十德對前十門之「小不次」，不屬此對位。三昧門之數，澄觀就八十本判一百二門（前百一門別業、後一總相），法藏就六十本判百門，而底本逐字實計為一百零一門。文殊頌之偈數，澄觀作十三偈，法藏作十三半頌。能開方便之開合，法藏更出「一百一十門」一算，澄觀無此。以上諸家所立，各有其軌，誌錄之，不判高下。

七、互讀·承衍

與末會之繫：澄觀判本會菩薩即末會善友——「此中多同善財所見，故知善財諸友即此會之菩薩」〔T35n1735 0917c03–c04〕。《演義鈔》復以本段十二身中自「獨一無侶」以下十一相配善友：「如獨一無侶，即德雲等。二沙門，即海雲、善住等。三婆羅門，即最勝、寂靜等。四苦行，即勝熱等。五充盛，即善見、休捨等。六醫王，即普眼、彌伽等。七商主，即無上勝等。八淨命，亦婆羅門，義當不動、具足等。八妓樂者，義當婆須等。九奉事天身，即大天等。十工合伎術，即自在主童子等，故皆同也。」〔T36n1736 0662a11–a18〕——本節經文末段之十二身，是五十三參之總目。
與本會前段之繫：本段所讚之三昧、所開之法句、所照之光，皆承前段世尊所入之師子頻申三昧而來；澄觀於普賢十法句處明言「然此十句所開即前所現，亦念請中果用十句」〔T35n1735 0916b06–b07〕——十法句非新立之法，是把前文所現與眾所念請者以言說開出。
六十本對位：晉譯〈入法界品第三十四〉卷四十四末至卷四十五〔T09n0278 0680c11–0686c09〕全段結構與 80 逐段相當（十段頌·普賢開發·世尊放光·菩薩興供·文殊頌·起用化生），異文見第四目。
四十本對位：唐譯四十華嚴〈入不思議解脫境界普賢行願品〉〔T10n0293 0668a05–0675b06〕全段結構與 80 逐段相當（十方頌·普賢開發·普賢重頌·世尊放光·文殊述德·無涯大用），異文見第四目；其最顯者為普賢重頌之句式——80 作五言，40 作七言。
華嚴宗論典：《華嚴經旨歸》T45n1871 ·《華嚴經內章門等雜孔目章》T45n1870 ·《華嚴一乘教義分齊章》T45n1866 ·《華嚴一乘十玄門》T45n1868 ·《大方廣佛華嚴經法界玄鏡》T45n1883 五部，以本會五科名與「師子奮迅」等詞全檔跑，科名皆零命中（唯《孔目章》「有比丘尼師子奮迅」〔T45n1870 0589a21〕係人名，非本會之釋）；改以場景重搜，得《旨歸》一處承衍：「祇洹林中不可說塵數菩薩。頓得無盡自在法海。如法界品初說。」〔T45n1871 0596b22–b23〕舉本會為頓得益之例。《五教章》〔T45n1866 0506a21–a23〕與《旨歸》〔T45n1871 0591b21–b22〕所引「無量剎海處一毛」頌，實在六十本〔T09n0278 0408a17〕，非本會，不錄。本節之承衍面在澄觀《疏》《鈔》·法藏《探玄記》·智儼《搜玄記》·李通玄《新華嚴經論》四家，與六十本·四十本二對校本及《旨歸》一處。

八、校本定位

實叉 T279（底本）：本會（二）〔T10n0279 0324a25〕起–〔0330b29 前〕訖，跨卷六十末與卷六十一。東方段 0324a25 · 南方段 0324b18 · 西方段 0324c11 · 北方段 0325a04 · 東北方段 0325a26 · 東南方段 0325b19 · 西南方段 0325c12 · 西北方段 0326a05 · 下方段 0326a27 · 上方段 0326b20 · 卷界 0326c14 · 普賢十法句 0326c22–0327a16 · 普賢重頌 0327a17–0327b13 · 世尊放光 0327b14 · 依光見法 0327b18 · 類通十方 0327c03 · 見證因緣 0327c14 · 所入十門 0327c19 · 能入十門 0327c25 · 三昧一百零一門 0327c29–0328c05 · 廣所入十德 0328c07–0329b03 · 荷恩興供十雲 0329b04–0329b23 · 文殊頌 0329b24–0329c23 · 無涯大用起 0329c24 · 二十五門 0330a01–0330b01 · 化處七 0330b03 · 化益七 0330b08 · 通顯多類化 0330b12 · 十二身 0330b16–b21 · 訖 0330b29。偈行二百四十八行·偈一百二十四（十方十段中九段各十偈·上方十一偈·普賢十偈·文殊十三偈）。
佛馱 T278（晉譯主對校）：〈入法界品第三十四〉卷四十四末至卷四十五〔T09n0278 0680c11〕起–〔0686c09 前〕訖。十段頌 0680c11–0683b08 · 普賢開發 0683b09 · 世尊放光 0683c29 · 菩薩興供 0685c08 · 文殊頌 0685c25 · 起用化生 0686b03–0686c09。
般若 T293（四十華嚴對校）：〈入不思議解脫境界普賢行願品〉本會對文〔T10n0293 0668a05〕起–〔0675b06〕訖。東方段 0668a05 · 南方段 0668a27 · 普賢開發 0670c06 · 十種法門清淨名句 0670c11–0671a07 · 普賢重頌 0671a17–0671b07 · 世尊放光 0671b08 · 文殊述德 0674a20 · 文殊頌 0674a23–0674b19 · 無涯大用起 0674b20 · 諸方便門 0674b28–0675a02 · 化處 0675a05 · 化益 0675a10 · 十三身 0675a21–a26 · 所說六事 0675a29–0675b04 · 訖 0675b06。品題重出於〔0670c05〕。所檢之窗三：0668a05–0668b20 · 0670c05–0671b12 · 0674a20–0675b07。卷次：卷二（0668a05 起）至卷三（0670c06–0675b06）。
澄觀《疏》T35n1735：本節經文五科正釋〔0915c05〕起–〔0917c06〕前訖。偈頌讚德分 0915c05–0916a19 · 普賢開發分 0916a19–0916b24 · 毫光示益分 0916b24–0917a28 · 文殊述德分 0917a28–0917b12 · 無涯大用分 0917b12–0917c06。
澄觀《鈔》T36n1736：五科名覆述段 0661c18–0662a18（第六 0661c18 · 第七 0661c19 · 第八 0661c22 · 第九 0662a09 · 第十 0662a10 · 十一相配善友 0662a11–a18）。
法藏《探玄記》T35n1733：本會十科總列 0441c07–c10 · 第七偈頌讚德分 0447c17 起 · 第八普賢開發分 0448a28–a29 · 第九毫光示益分 0448c21 · 因德起用 0449c28 · 第十文殊述德分 0450a04–a05（先述讚·後顯德）· 文殊頌述讚辨 0450a17 · 第二顯德益三分 0450a18–a19 · 悲用五門：欣厭 0450a23 · 十度 0450a24 · 三輪 0450a29 · 化實不離本處 0450b04–b05 · 三世間身 0450b06 · 三業 0450b11 · 總明本會竟 0450b13–b14 · 末會之始 0450b15。
李通玄《新華嚴經論》T36n1739：本節之釋 0948b05–b17。以行會理門之結·以理會行圓融自在無礙門之立 0948b05–b08 · 放光與根本普光明智 0948b09–b15 · 已下所獲三昧門 0948b15–b17；本會二十七段經之總結 0948b18–b19。本會五科名之字面零命中〔查無〕。
智儼《搜玄記》T35n1732：本節之釋 0089a01–0090a17。第八歎德（十人說偈逐段科）0089a01–a22 · 第九重辨定德用 0089a22–0089b17（長行六分 0089a23 · 十法差別 0089a28 · 頌之二分 0089b07 · 普賢重照明問答 0089b14）· 第二正說 0089b18 起（加入法界問答 0089b20 · 諸菩薩因光入法六分 0089b27 · 攝益三分 0089c03 · 廣益相 0089c08 · 文殊偈讚祇林 0089c29 · 第二利他德三分 0090a05 · 十度配屬 0090a12 · 對三世間起用方便 0090a14–a17）。本會五科名之字面零命中〔查無〕。
查無條目：《華嚴經旨歸》T45n1871 ·《孔目章》T45n1870 ·《五教章》T45n1866 ·《十玄門》T45n1868 ·《法界玄鏡》T45n1883——五部之五科名與「師子頻申」皆零命中；「師子奮迅」唯《孔目章》一見〔T45n1870 0589a21〕係比丘尼名（見第七目）。另：本會五科名之字面於《新華嚴經論》T36n1739 與《搜玄記》T35n1732 亦零命中，然二家於本段皆有釋（所立門名段次自別），見第六目與上二條。《旨歸》以場景重搜得一處承衍，見第七目。
異讀：本單元 T279 範圍〔0324a25〕–〔0330b28〕內大正校記 13 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0326c20〕三藏【大】＊｜三藏沙門【宋】【元】【明】＊／三藏法師【宮】＊ · 〔0326c20〕奉制【大】＊｜無此字【宋】【元】【明】【聖乙】＊ · 〔0326c28〕頻【大】＊｜嚬【明】＊（＊同校並繫〔0328c05〕之頻字） · 〔0326c28〕申【大】｜由【宮】 · 〔0327b11〕具【大】｜是【宮】 · 〔0328a09〕迹【大】｜跡【宮】 · 〔0328b16〕日【大】｜念【宮】 · 〔0328c29〕辭【大】｜詞【宮】 · 〔0329a03〕諭【大】｜喻【宮】 · 〔0329c08〕中【大】｜界【明】 · 〔0330a12〕肢【大】｜支【宋】【元】【明】 · 〔0330b20〕妓【大】｜伎【宮】 · 〔0330b21〕技【大】｜伎【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 1 條（不入上列大正校記之數）：〔0328b12〕相【CB】【卍續-CB】【龍-CB】｜想【大】／相【宋】【元】【明】【宮】。

The text of this passage is the closing five segments of the root assembly in the Jeta Grove. After the World-Honored One had entered the samādhi of the lion's stretching, displayed the pure land, and gathered the new host, the scripture narrates no further, but turns instead to three voices that tell out what has been displayed: ten bodhisattvas of the ten directions each speak ten verses (eleven in the upper direction), one hundred and one verses in all, praising this one assembly in common, Samantabhadra with ten Dharma clauses opens out the function of the samādhi, and Mañjuśrī with thirteen verses tells over what he sees. Between the three segments there is set one segment in which the World-Honored One sends forth the ray of the white hair between his brows — the ray does not speak, but only causes the host to see. The last segment is the bodhisattvas who have gained the benefit raising up its function and transforming beings. Chengguan, within the ten portions of the root assembly, judges these to be the sixth through the tenth (the verses of praise · Samantabhadra's opening · the ray's showing of benefit · Mañjuśrī's telling of virtues · the boundless great function); Fazang's Tanxuan ji likewise divides the root assembly into ten and stops at Mañjuśrī's telling of virtues, setting up no separate portion of the boundless great function; the Yanyi chao makes the tenth portion** 「大用無涯分」 tr. “the portion of the great function without bound” **, the order of the graphs being the reverse of that in the Shu — recorded side by side without adjudication. The base text has two hundred and forty-eight lines of verse and one hundred and twenty-four verses in all: of the ten segments of the ten directions nine segments have ten verses each and the segment of the upper direction eleven, Samantabhadra's verses are ten, and Mañjuśrī's verses are thirteen (in seven graphs).

I. Doctrinal Outline and Placement

Outline system	The place of this passage within it
The base text T279, in thirty-nine chapters	Chapter thirty-nine, Entering the Dharma Realm (the ninth assembly, in the Jeta Grove); the root assembly, part two ＝ the end of fascicle sixty to fascicle sixty-one 〔T10 0324a25〕–〔0330b29 before〕
Chengguan, Huayan jing shu	The sixth through the tenth of the ten portions of the root assembly, from 〔T35n1735 0915c05〕, ending before the ten gates of the last assembly 〔0917c06〕
Chengguan, Yanyi chao	The passage that tells over the names of the five portions 〔T36n1736 0661c18–0662a18〕
Fazang, Tanxuan ji	The seventh, the portion of the verses of praise, from 〔T35n1733 0447c17〕; the tenth, the portion of Mañjuśrī's telling of virtues, from 〔0450a04〕; the root assembly stops at ten portions
Li Tongxuan, Xin Huayan jing lun	Does not use the five outline-names of the commentarial houses, but sets up gates of his own: before the sending forth of the ray, 「以行會理門」 tr. “the gate of meeting principle by practice”; from the sending forth of the ray onward, 「以理會行圓融自在無礙門」 tr. “the gate of meeting practice by principle, perfectly fused, sovereign and unobstructed” 〔T36n1739 0948b05–b08〕; the conclusion of the twenty-seven sections of scripture of the root assembly 〔0948b18〕
Zhiyan, Souxuan ji	Does not use the five outline-names of the commentarial houses, but sets up an order of sections of his own: the eighth, the praise of virtues 〔T35n1732 0089a01〕 · the ninth, the further discernment of the function of the virtue of the samādhi 〔0089a22〕 · the second, the direct setting forth 〔0089b18〕 · the second, Mañjuśrī's verses in praise of the Jetavana Grove 〔0089c29〕 · the second, the virtue of benefiting others 〔0090a05〕

The opening clauses of Chengguan's five portions of the root assembly, verbatim — all five portions take their names from the opening clauses of the scripture:

〔T35n1735 0915c05–c06〕「大文第六「爾時」〔T35n1735 0915c05〕下偈頌讚德分。既至詠德，顯所證故。」 tr. “The sixth main portion, under ‘at that time’, is the portion of the verses of praise. Since it has come to the chanting of virtues, it makes manifest what has been realized.”

〔T35n1735 0916a19–a20〕「大文第七「爾時普賢」〔T35n1735 0916a19〕下普賢開發分。現土顯於法界，普賢主此，方能開故。」 tr. “The seventh main portion, under ‘at that time Samantabhadra’, is the portion of Samantabhadra's opening. The displaying of the land makes it manifest in the Dharma realm, and Samantabhadra presides over this, and so is able to open it out.”

〔T35n1735 0916b24–b25〕「大文第八「爾時世尊」〔T35n1735 0916b24〕下毫光示益分。令尋智光，為能證故。」 tr. “The eighth main portion, under ‘at that time the World-Honored One’, is the portion of the ray's showing of benefit. It causes them to search out the light of wisdom, for that is what is able to realize.”

〔T35n1735 0917a28–a29〕「大文第九「爾時文殊」〔T35n1735 0917a28〕下文殊述德分。文殊主智，故光後述德。」 tr. “The ninth main portion, under ‘at that time Mañjuśrī’, is the portion of Mañjuśrī's telling of virtues. Mañjuśrī presides over wisdom, and so after the ray he tells the virtues.”

〔T35n1735 0917b12–b13〕「大文第十「爾時彼諸」〔T35n1735 0917b12〕下無涯大用分。開必得益，益必利生。」 tr. “The tenth main portion, under ‘at that time those’, is the portion of the boundless great function. What is opened must gain benefit, and benefit must profit the living.”

The general outline of the ten segments of verses — ten bodhisattvas of the ten directions, one segment to a quarter:

「文中十方菩薩，即為十段：初二讚道場三昧等用、餘八通讚佛德。」 tr. “Within the text the bodhisattvas of the ten directions make ten segments: the first two praise the function of the place of the way, of the samādhi, and the rest; the remaining eight praise the virtue of the Buddha in common.” 〔T35n1735 0915c06–c07〕

Fazang's ten portions of the root assembly (going by the sixty-fascicle text; the names of the portions agree with Chengguan's first ten):

「就前本會中長分有十：一序分、二請分、三三昧分、四現淨土分、五集新眾分、六舉劣顯勝分、七偈頌讚德分、八普賢開發分、九毫光示益分、十文殊述德分。」 tr. “Within the root assembly before, the long division has ten: first the portion of the preface; second the portion of the request; third the portion of the samādhi; fourth the portion of the displaying of the pure land; fifth the portion of the gathering of the new host; sixth the portion of raising the inferior to make manifest the superior; seventh the portion of the verses of praise; eighth the portion of Samantabhadra's opening; ninth the portion of the ray's showing of benefit; tenth the portion of Mañjuśrī's telling of virtues.” 〔T35n1733 0441c07–c10〕

II. Terminology

Chinese	Sanskrit as transmitted by the ancient worthies (roman letters · an aid to pronunciation)	Where attested	The essential sense
The samādhi of the lion's stretching	—	This chapter, 「開發、顯示、照明、演說此師子頻申三昧」 tr. “opening out, making manifest, lighting up, and setting forth this samādhi of the lion's stretching” 〔T10n0279 0326c27〕	The concentration the Buddha entered in this root assembly; the sixty-fascicle text has 「師子奮迅三昧」 tr. “the samādhi of the lion's swift rousing” 〔T09n0278 0683b10〕
Dharma clause	—	This chapter, 「以十種法句開發、顯示、照明、演說此師子頻申三昧」 tr. “with ten kinds of Dharma clause opening out, making manifest, lighting up, and setting forth this samādhi of the lion's stretching”	The unit of speech that is able to open the samādhi; Chengguan, 「望前方便即是所用，望三昧境界即是能開」 tr. “looked at from the skillful means before, they are what is used; looked at from the realm of the samādhi, they are what opens” 〔T35n1735 0916b04–b05〕
The mark of the white hair between the brows	—	This chapter, 「從眉間白毫相放大光明」 tr. “from the mark of the white hair between his brows he sent forth a great light”	A mark between the brows of a buddha; Chengguan judges that it signifies 「法界中道無漏正智」 tr. “the undefiled right wisdom of the middle way that is the Dharma realm” 〔T35n1735 0916b29〕
The gate that universally illumines the Dharma realm of the three times	—	This chapter, 「其光名：普照三世法界門」 tr. “the name of that ray is: the gate that universally illumines the Dharma realm of the three times” 〔T10n0279 0327b15〕	The name of the ray in this passage; the sixty-fascicle text likewise has 「普照三世法界門」 tr. “the gate that universally illumines the Dharma realm of the three times” 〔T09n0278 0684a01〕
Retinue	—	This chapter, 「以不可說佛剎微塵數光明而為眷屬」 tr. “with rays of light as many as the dust-motes of unspeakably many buddha-lands as its retinue”	The attendant rays that the chief ray leads; Chengguan, 「光攝眷屬，差別之智皆入法界故」 tr. “the ray gathers in its retinue, since the wisdoms of differentiation all enter the Dharma realm” 〔T35n1735 0916c03–c04〕
Dāna-pāramitā	— (「檀」 tr. “dāna” is itself an anciently transmitted transcription)	This chapter, 「或現不可說佛剎微塵數檀波羅蜜門」 tr. “or they displayed gates of the dāna-pāramitā as many as the dust-motes of unspeakably many buddha-lands”	The perfection of giving
Śī-pāramitā	— (「尸」 tr. “the graph śī” is itself an anciently transmitted transcription)	This chapter, 「種種苦行尸波羅蜜門」 tr. “the gate of the śī-pāramitā of austerities of every kind”	The perfection of keeping the precepts; the sixty-fascicle text has 「尸羅波羅蜜」 tr. “the śīla-pāramitā” 〔T09n0278 0686b08〕
Kṣānti-pāramitā	— (「羼提」 tr. “kṣānti” is itself an anciently transmitted transcription)	This chapter, 「割截肢體羼提波羅蜜門」 tr. “the gate of the kṣānti-pāramitā of the cutting up of the limbs and members”	The perfection of patience
Vīrya-pāramitā	— (「毘梨耶」 tr. “vīrya” is itself an anciently transmitted transcription)	This chapter, 「勤修毘梨耶波羅蜜門」 tr. “the gate of the diligent cultivation of the vīrya-pāramitā”	The perfection of exertion
The gate of great compassion	—	This chapter, 「皆得不可說佛剎微塵數大悲門」 tr. “all of them gained gates of great compassion as many as the dust-motes of unspeakably many buddha-lands”	That by which the boundless great function can be raised up; Chengguan, 「得前三昧成此悲門，故能有用」 tr. “having gained the samādhi before, they accomplish this gate of compassion, and therefore are able to have function” 〔T35n1735 0917b14–b15〕
The body of pure livelihood	—	This chapter, 「或現淨命身」 tr. “or they display the body of one of pure livelihood”	The bodily form of one who keeps himself alive by right livelihood; the sixty-fascicle text has 「或現正命色像」 tr. “or they display the form and image of one of right livelihood” 〔T09n0278 0686c02〕
The body of abundance	—	This chapter, 「或現充盛身」 tr. “or they display the body of one in abundance”	The bodily form of one abounding in goods and wealth
The net of Śakra	—	This chapter, 「於一切世間猶如帝網行菩薩行」 tr. “throughout all the worlds they practise the practice of a bodhisattva just as the net of Śakra”	The jeweled net of the palace of Śakra, layer reflecting layer; in this passage it is used only as a simile for the mark of the practice
The three kinds of world	—	Chengguan, 「通讚一會三種世間自在之用」 tr. “praising in common the sovereign function of the three kinds of world within this one assembly” 〔T35n1735 0917b06–b07〕	The receptacle world · the world of beings · the world of the wisdom of right awakening; the three that Mañjuśrī's verses praise

III. Similes and Rhetoric

The similes of this passage are almost wholly within the verses, and are gathered in the third, the fourth, the fifth, and the sixth of the ten segments; in the prose too there are similes in several places (the mountain of vajra 〔0329a03〕 · the ship of great wisdom 〔0329a15〕 · the rising of the sun 〔0329a16〕, and others).

(1) The seven similes of the segment of the west (after the three verses of speaking by the Dharma) — 「如日在虛空，照臨一切處；佛智亦如是，了達三世法。」 tr. “Like the sun within empty space, which shines down upon every place; the wisdom of the Buddha is just so, penetrating the dharmas of the three times.” and thence seven similes are laid down one after another: the sun in empty space · the disc of the moon on the fifteenth night · the sun in the sky running on · the lands of the ten directions unobstructed in space · the earth of the world as that on which the flocks of the living depend · the fierce and swift wind unobstructed where it goes · the great wheel of water as that on which the worlds depend. Chengguan judges their order, saying 「一喻前廣大；二喻圓滿；三四喻現通，一長時、二無礙；五喻演法；六喻摧邪；七總喻前德，諸佛同依」 tr. “the first likens the vastness spoken of before; the second likens the fullness; the third and fourth liken the displaying of the penetrations, the one long in time and the other unobstructed; the fifth likens the setting forth of the Dharma; the sixth likens the crushing of the wrong; the seventh likens in general the virtues before, that on which the buddhas alike depend” 〔T35n1735 0915c20–c22〕.

(2) The nine similes of the segment of the north (ten verses) — the great jewel mountain · the water of the great ocean · Mount Sumeru · the ocean furnished with a multitude of jewels · the skilled illusionist · the wish-fulfilling jewel · the bright and clear jewel · the eight-faced jewel · the water-clearing pearl. Among them the one simile 「譬如工幻師，示現種種事；佛智亦如是，現諸自在力。」 tr. “It is as with a skilled illusionist, who displays every kind of matter; the wisdom of the Buddha is just so, bringing forth every kind of sovereign power.” is the only one in this segment that likens the wisdom of the Buddha to an art of illusion; while 「譬如八面寶，等鑒於諸方」 tr. “it is as with an eight-faced jewel, which mirrors the several quarters evenly” likens by an eight-faced jewel the universal shining of the unobstructed lamp upon the Dharma realm. Chengguan judges of this segment 「十偈九喻歎三德深廣」 tr. “ten verses with nine similes, praising the depth and breadth of the three virtues” 〔T35n1735 0915c23〕, while Fazang, going by the sixty-fascicle text, sets up a name of a simile for each verse in turn (the mountain of virtue enriching beings · the ocean of compassion taking away the burning · practice high and realization deep · the ocean of wisdom bringing forth · skillfully displaying in answer to capacities · fulfilling in accord with vows · the wisdom of kinds universally shining · displaying the Dharma according to the quarter · seeing the Buddha and the faculties made pure), and brings out besides another explanation matching them with ten virtues 〔T35n1733 0448a02–a08〕.

(3) The simile of the emperor-blue jewel in the segment of the northeast — 「譬如帝青寶，能青一切色；見佛者亦然，悉發菩提行。」 tr. “It is as with the emperor-blue jewel, which can dye every color blue; those who see the Buddha are so likewise, and all give rise to the practice of awakening.” By the emperor-blue jewel's being able to make every color appear blue, it likens that those who see the Buddha all give rise to the practice of awakening; this simile is set at the head of the segment, and Chengguan judges it to be 「初偈總喻見無不益」 tr. “the first verse, a general simile that of seeing there is no benefit lacking” 〔T35n1735 0915c28〕.

(4) The simile of the bright moon in the segment of the southeast — 「譬如明月光，無能測邊際；佛神通亦爾，莫見其終盡。」 tr. “It is as with the light of the bright moon, of which none can fathom the limit; the spiritual penetrations of the Buddha are likewise so, and one does not see the place where they come to an end.” It is used for the one sense of 「不可測」 tr. “not to be fathomed”, and takes a sense other than that of the simile of the moon in the segment of the west (where the disc of the moon on the fifteenth night likens the fullness of the white dharmas): there it takes the fullness, here it takes the limitlessness.

(5) The five ‘as’ similes of the prose — 「知諸法門悉皆如幻，一切眾生悉皆如夢，一切如來悉皆如影，一切言音悉皆如響，一切諸法悉皆如化」 tr. “knowing that the Dharma gates are all of them as an illusion, that all beings are all of them as a dream, that all tathāgatas are all of them as a shadow, that all speech and sound is all of it as an echo, and that all dharmas are all of them as a transformation”: five matters each matched with a simile (an illusion · a dream · a shadow · an echo · a transformation), one clause within the segment of the ten virtues of what was entered set out at length, and in each the thing that likens is taken as an appearing and not as a real.

(6) The simile of the net of Śakra in the prose — 「於一切世間猶如帝網行菩薩行」 tr. “throughout all the worlds they practise the practice of a bodhisattva just as the net of Śakra”: by the layer upon layer of mutual entering of the net of Śakra it likens the bodhisattvas' practice of dividing the body into many kinds, one body appearing without hindering all bodies.

(7) The body of the parallel arrangement — the ten segments of verses each begin with ‘at that time the bodhisattva so-and-so, sustained by the majestic spiritual power of the Buddha, contemplated the ten directions and spoke these verses’, and in the ten segments not one graph shifts; the fourth through the seventh verses of the segment of the upper direction lay down four graphs 「寧」 tr. “rather” one after another (「寧於無量劫」 tr. “rather, through measureless kalpas”, 「寧代諸眾生」 tr. “rather, in the place of all beings”, 「寧在諸惡趣」 tr. “rather, within the evil destinies”, 「寧生諸地獄」 tr. “rather be born within the hells”), and this is the place where the momentum of the language is most urgent in the whole passage. In the prose, the list of samādhis has more than a hundred gates, the gates of skillful means twenty-five, the bodily forms twelve, the places of teaching seven, and the benefits of teaching seven, and all of them are laid down one after another in one and the same clause-pattern — the very type of the Avataṃsaka's prose ‘making the inexhaustible manifest by listing’.

IV. Collation with Parallel Translations

The Chinese collation texts for this passage are three: Śikṣānanda's T279 (the base text · the end of fascicle sixty to fascicle sixty-one) · Buddhabhadra's T278 (the Jin translation, the sixty-fascicle Avataṃsaka, Chapter on Entering the Dharma Realm, the thirty-fourth · the end of fascicle forty-four to fascicle forty-five) · Prajñā's T293 (the forty-fascicle Avataṃsaka, Chapter on the Vows and Practices of Samantabhadra, Entering the Realm of Inconceivable Liberation). Although the forty-fascicle text translates only the one chapter thirty-nine, all five segments of the root assembly have their counterpart in it, beginning at 〔T10n0293 0668a05〕 and ending at 〔0675b06〕 (from the end of fascicle two through fascicle three): the verses of the ten directions 〔0668a05〕 · Samantabhadra's opening 〔0670c06〕 · the World-Honored One sending forth the ray 〔0671b08〕 · Mañjuśrī's telling of virtues 〔0674a20〕 · the boundless great function 〔0674b20〕. The three texts are collated only within the passages that each of them actually has; in the clauses below, all three are set side by side wherever all three have the passage.

Clause One　The clause marking the speaker in the first segment

Collation text	Verbatim	Source
Śikṣānanda T279	At that time the bodhisattva Vairocana Vow-Light, sustained by the spiritual power of the Buddha, contemplated the ten directions and spoke these verses	T10n0279 0324a25
Buddhabhadra T278	At that time the bodhisattva Bright and Pure Vow-Light, sustained by the spiritual power of the Buddha, contemplated the ten directions, and in verses said	T09n0278 0680c11
Prajñā T293	At that time the bodhisattva-mahāsattva of the east, Vairocana Flame-Vow-Treasury Light, sustained by the awesome power of the Buddha, contemplated the ten directions and spoke these verses	T10n0293 0668a05

What the divergence bears upon: (a) The name of the bodhisattva differs — the eighty-fascicle text has 「毘盧遮那願光明」 tr. “Vairocana Vow-Light”, the sixty 「明淨願光明」 tr. “Bright and Pure Vow-Light”, the forty 「毘盧遮那焰願藏光明」 tr. “Vairocana Flame-Vow-Treasury Light”. (b) In the words of entering upon the verses, the eighty-fascicle text has in all ten segments 「而說頌言」 tr. “and spoke these verses”, the sixty in all ten segments 「以偈頌曰」 tr. “and in verses said”, and the forty 「而說偈言」 tr. “and spoke these verses”. (c) In the words of being sustained by the Buddha, the eighty and the sixty both have 「承佛神力」 tr. “sustained by the spiritual power of the Buddha”, the forty 「承佛威力」 tr. “sustained by the awesome power of the Buddha”. (d) The forty marks the quarter before the name of the bodhisattva — 「東方毘盧遮那焰願藏光明菩薩摩訶薩」 tr. “the bodhisattva-mahāsattva of the east, Vairocana Flame-Vow-Treasury Light” — while the marking clauses of the eighty and the sixty carry no graph for the quarter.

Clause Two　The names of the ten bodhisattvas of the ten directions

The ten names of the ten segments correspond one to one (the ten segments of the eighty-fascicle text begin at T10n0279 0324a25–0326b20 · those of the sixty at T09n0278 0680c11–0683a14), and are set out name against name as follows:

Segment	Śikṣānanda T279	Buddhabhadra T278
One (the east)	The bodhisattva Vairocana Vow-Light	The bodhisattva Bright and Pure Vow-Light
Two (the south)	The bodhisattva Indestructible Exertion King	The bodhisattva Indestructible Exertion Power King
Three (the west)	The bodhisattva Universally Victorious Unsurpassed Majestic Virtue King	The bodhisattva Unsurpassed Universal Wondrous Virtue King
Four (the north)	The bodhisattva Unobstructed Victorious Treasury King	The bodhisattva Unobstructed Wondrous Virtue Treasury King
Five (the northeast)	The bodhisattva Manifesting-the-Dharma-Realm Vow Moon King	The bodhisattva Dharma-Realm Good-Transforming Vow Moon King
Six (the southeast)	The bodhisattva Dharma Wisdom Flame-of-Light King	The bodhisattva Dharma Meaning Wisdom Flame King
Seven (the southwest)	The bodhisattva Wisdom Banner King Who Destroys All the Armies of Māra	The bodhisattva Wisdom Banner King Who Shatters and Scatters All the Multitudes of Māras
Eight (the northwest)	The bodhisattva Vow Wisdom Light Banner King	The bodhisattva Bright and Pure Vow Wisdom Banner King
Nine (the nether direction)	The bodhisattva Valiant Wisdom King Who Destroys All Obstructions	The bodhisattva Wisdom Power King Who Shatters and Scatters All Obstructions
Ten (the upper direction)	The bodhisattva Dharma-Realm Differentiation Vow Wisdom Spiritual Penetration King	The bodhisattva Discriminating-the-Dharma-Realm Wisdom Penetration King

What the divergence bears upon: the ten names correspond one to one and not one of them is of the same form. The first name of the eighty-fascicle text alone does not carry the graph 「王」 tr. “king”, and so likewise in the sixty; the eighth name in the eighty is 「願智光明幢王」 tr. “Vow Wisdom Light Banner King” while in the sixty it is 「明淨願智幢王」 tr. “Bright and Pure Vow Wisdom Banner King”; the tenth name in the eighty is 「法界差別願智神通王」 tr. “Dharma-Realm Differentiation Vow Wisdom Spiritual Penetration King” while in the sixty it is 「分別法界智通王」 tr. “Discriminating-the-Dharma-Realm Wisdom Penetration King”. In the two texts the order of the ten segments and their assignment to the quarters are the same.

Clause Three　The first verse of the first segment

Collation text	Verbatim	Source
Śikṣānanda T279	You should all contemplate: the way of the Buddha is beyond thinking; within this Jeta Grove he has displayed the power of the spiritual penetrations.	T10n0279 0324a27
Buddhabhadra T278	Gaze upon the firm man: awakening is hard to think of; within the Jetavana Grove are made manifest measureless sovereign dharmas.	T09n0278 0680c13
Prajñā T293	You should all contemplate the wisdom of the Buddha: subtle and hard to think of; within this Jeta Grove his spiritual changes none can surpass.	T10n0293 0668a07

What the divergence bears upon: (a) The name of the grove is differently translated — the eighty-fascicle text has 「逝多林」 tr. “the Jeta Grove” and the sixty 「祇洹林」 tr. “the Jetavana Grove”, uniformly throughout the passage; the forty agrees with the eighty in having 「逝多林」 tr. “the Jeta Grove”. (b) In what the first line bids one contemplate, the eighty has 「佛道」 tr. “the way of the Buddha”, the sixty 「堅固人」 tr. “the firm man”, and the forty 「佛智」 tr. “the wisdom of the Buddha”. (c) The latter two lines of the forty's first verse are 「於此逝多林，神變無能勝」 tr. “within this Jeta Grove his spiritual changes none can surpass”, and it agrees with the eighty's first verse in taking the five graphs 「於此逝多林」 tr. “within this Jeta Grove” for the third line.

Clause Four　The opening clause of Samantabhadra's opening

Collation text	Verbatim	Source
Śikṣānanda T279	At that time the bodhisattva-mahāsattva Samantabhadra universally contemplated all the assemblies of bodhisattvas	T10n0279 0326c22
Buddhabhadra T278	At that time the bodhisattva Samantabhadra contemplated all the great host, wishing again to open out, to make manifest and to light up	T09n0278 0683b09
Prajñā T293	At that time the bodhisattva-mahāsattva Samantabhadra contemplated universally the whole assembly of bodhisattvas, wishing to open up the supreme great samādhi of the lion’s stretching of the Tathāgata	T10n0293 0670c06–c07

What the divergence bears upon: (a) the eighty-fascicle text fastens the four terms 「開發、顯示、照明、演說」 tr. “opening up, showing, illuminating, setting forth” to the ten Dharma clauses below, while the sixty brings out already in the opening clause 「欲重開發，顯現照明」 tr. “wishing again to open up, to make manifest and to illuminate”. (b) The first half of the forty's opening clause is wholly the same as the eighty's — 「爾時，普賢菩薩摩訶薩普觀一切菩薩眾會」 tr. “At that time the bodhisattva-mahāsattva Samantabhadra contemplated universally the whole assembly of bodhisattvas”; but the forty brings out the name of the samādhi already in the opening clause and adds two epithets, 「欲為開發如來最上師子頻申大三昧故」 tr. “wishing to open up the supreme great samādhi of the lion's stretching of the Tathāgata”, whereas the sixty does not bring out the name of the samādhi in its opening clause. (c) The item the forty opens is 「十種法門清淨名句」 tr. “ten kinds of pure names and clauses of the Dharma gate” 〔T10n0293 0670c12〕, the eighty 『ten Dharma clauses』, and the sixty has no such item.

Clause Five　The skillful means by which it is opened

Collation text	Verbatim	Source
Śikṣānanda T279	With skillful means equal to the Dharma realm, skillful means equal to the realm of empty space, skillful means equal to the realm of beings, equal to the three times, equal to all kalpas, equal to the karma of all beings, equal to the wishes of all beings, equal to the understandings of all beings, equal to the faculties of all beings, equal to the times of ripening of all beings, and skillful means equal to the light and shadow of all dharmas	T10n0279 0326c23–c26
Buddhabhadra T278	Equal to the Dharma realm, equal to the realm of empty space, equal to the three times, equal to the realm of all beings, equal to all kalpas, equal to the nature of all karma, equal to the hopes of beings, equal to the wishes of beings, equal to the light of the Dharma, equal to teaching and transforming according to the season, equal to the faculties of all beings	T09n0278 0683b11–b13
Prajñā T293	By the expedient means equal to the realm of empty space, the expedient means equal to the three times, the expedient means equal to the Dharma realm, equal to all worlds, equal to all deeds, equal to the minds of all beings, equal to the desires of all beings, equal to the faculties of all beings, equal to the time of the ripening of all beings, and the expedient means equal to the light and shadow of all dharmas	T10n0293 0670c07–c11

What the divergence bears upon: (a) Both the eighty- and the sixty-fascicle texts have eleven clauses, while their order differs — the sixty puts 「三世等」 tr. “equal to the three times” third, the eighty fourth; the forty has ten clauses only, putting 「等虛空界方便」 tr. “the expedient means equal to the realm of empty space” first and 「等三世方便」 tr. “the expedient means equal to the three times” second. (b) Where the eighty has 「等一切法光影」 tr. “equal to the light and shadow of all dharmas”, the sixty has 「法光明等」 tr. “equal to the light of the Dharma” and the forty 「等一切法光影方便」 tr. “the expedient means equal to the light and shadow of all dharmas”; where the eighty has 「等一切眾生成熟時」 tr. “equal to the time of the ripening of all beings”, the sixty has 「隨時教化等」 tr. “equal to teaching according to the time” and the forty agrees with the eighty in having 「等一切眾生成熟時」 tr. “equal to the time of the ripening of all beings”. (c) The eighty's binding word is the two graphs 『expedient means』 placed at the rear, the sixty's the graph 『equal』 placed at the rear, and in the forty the first, second, third and tenth clauses carry 『expedient means』 while the remaining six do not: in all three the binding of the able and the object differs. (d) The forty has nothing answering to the eighty's three clauses 「等眾生界方便」 tr. “the expedient means equal to the realm of beings”, 「等一切劫」 tr. “equal to all kalpas”, and 「等一切眾生解」 tr. “equal to the understanding of all beings”, but brings out separately the one clause 「等一切世界」 tr. “equal to all worlds”; where the eighty has 「等一切眾生業」 tr. “equal to the deeds of all beings”, the forty has 「等一切業」 tr. “equal to all deeds”, and brings out besides 「等一切眾生心」 tr. “equal to the minds of all beings”.

Clause Six　The World-Honored One sends forth the ray

Collation text	Verbatim	Source
Śikṣānanda T279	At that time the World-Honored One, wishing to cause the bodhisattvas to abide in the Tathāgata's vast samādhi of the lion's stretching, from the mark of the white hair between his brows sent forth a great light	T10n0279 0327b14–b15
Buddhabhadra T278	At that time the World-Honored One, wishing to cause the bodhisattvas to abide in the samādhi of the lion's swift rousing, sent forth the ray of the mark of the white hair between his brows, named the gate that universally illumines the Dharma realm of the three times	T09n0278 0683c29–0684a02
Prajñā T293	At that time the World-Honored One, with a most excellent, most deep and vast intent and delight, in right mindfulness pondered; and wishing to make the bodhisattvas of the assembly abide in the Tathāgata’s great samādhi of the lion’s stretching, he sent forth from within the white tuft between his brows a great ray of light, named the gate of the universal shining forth upon the Dharma realm of the three times	T10n0293 0671b08–b11

What the divergence bears upon: (a) The name of the concentration is differently translated — the eighty-fascicle text has 「師子頻申」 tr. “the lion's stretching” and the sixty 「師子奮迅」 tr. “the lion's rousing”, uniformly throughout the assembly; the forty agrees with the eighty in having 「師子頻申」 tr. “the lion's stretching”. (b) The eighty adds the two epithets 「如來」 tr. “of the Tathāgata” and 「廣大」 tr. “vast” above the name of the samādhi, and the sixty neither; the forty has 「如來師子頻申大三昧」 tr. “the Tathāgata's great samādhi of the lion's stretching”, adding the two epithets 「如來」 tr. “of the Tathāgata” and 「大」 tr. “great”. (c) As for the name of the ray, the eighty and the sixty both have 「普照三世法界門」 tr. “the gate of the universal shining upon the Dharma realm of the three times”, while the forty alone has 「普照現三世法界門」 tr. “the gate of the universal shining forth upon the Dharma realm of the three times”, with one graph 「現」 tr. “forth” more. (d) Before the sending forth of the ray the forty brings out separately a clause upon the Buddha's intent — 「以最勝甚深廣大意樂，正念思惟」 tr. “with a most excellent, most deep and vast intent and delight, in right mindfulness he pondered” — which neither the eighty nor the sixty has. (e) As for the closing clause of the segment on the showing of benefit, the eighty has 「悉見於佛光明所照」 tr. “all saw what the light of the Buddha illumined” 〔T10n0279 0329b04〕; the forty has 「靡不咸在逝多林中，悉見於佛光明所照，深入如來功德大海」 tr. “there were none that were not within the Jeta Grove; all saw what the light of the Buddha illumined, and deeply entered the great ocean of the merit of the Tathāgata” 〔T10n0293 0673c19–c20〕, the graphs being the same while the two clauses 「悉見」 tr. “all saw” and 「深入」 tr. “deeply entered” exchange places; the sixty has only 「皆悉雲集於祇洹林」 tr. “all gathered like clouds in the Jetavana Grove” 〔T09n0278 0685c08〕 and 「深入如來功德大海」 tr. “deeply entered the great ocean of the merit of the Tathāgata” 〔0685c09〕, without the clause 「悉見」 tr. “all saw”. This clause is read as active — 「悉見於」 tr. “all saw within” is not the passive construction 「為…所…」 tr. “by … is …-ed”, and the bodhisattvas all saw the realm that the light of the Buddha illumined; for the sense of being shone upon by the light the forty separately has 「得不思議正法光明照故」 tr. “because they obtained the shining of the light of the inconceivable right Dharma” 〔0673c21〕, a construction different from this one. Reading 「見」 tr. “saw” as 「現」 tr. “appeared” (the bodhisattvas all appeared within what the light of the Buddha illumined) is a coexisting reading, recorded without adjudication. Chengguan's commentary has 「第二總結，可知」 tr. “second, the general conclusion, which can be known” 〔T35n1735 0917a25〕, and Li Tongxuan judges this segment 「明諸菩薩蒙佛光明所益之德分」 tr. “the division that makes plain the virtues by which the bodhisattvas were benefited through receiving the light of the Buddha” 〔T36n1739 0946c17–c18〕; both fix the boundary of the segment and neither fixes the syntax.

Clause Seven　The opening clause and first verse of Mañjuśrī's telling of virtues

Collation text	Verbatim	Source
Śikṣānanda T279	At that time the bodhisattva Mañjuśrī, sustained by the spiritual power of the Buddha, wishing to set forth over again the matters of the spiritual changes of every kind within this Jeta Grove, contemplated the ten directions and spoke these verses	T10n0279 0329b24–b26
Buddhabhadra T278	At that time the bodhisattva-mahāsattva Mañjuśrī, sustained by the spiritual power of the Buddha, contemplated the ten directions, and wishing to extol the measureless adornments within the Jetavana Grove, in verses said	T09n0278 0685c25–c27
Prajñā T293	At that time the bodhisattva-mahāsattva Mañjuśrī, sustained by the awesome power of the Buddha, wishing again to reveal the matters of the spiritual changes within the Jeta Grove, contemplated the ten directions and spoke these verses	T10n0293 0674a20–a22
Śikṣānanda T279	You should contemplate this Jeta Grove: by the majestic spiritual power of the Buddha it is vast and without limit; all adornments are wholly displayed, and the Dharma realms of the ten directions are all filled.	T10n0279 0329b27
Buddhabhadra T278	Contemplate within the Jetavana Grove the sovereign power of the Tathāgata: all realms come forth, clouds of measureless merit.	T09n0278 0685c28
Prajñā T293	You should contemplate this Jeta Grove: broad and vast its adornment, without bound its measure; all the clouds of bodies are displayed within it, and by the awesome might of the Buddha it fills the Dharma realm.	T10n0293 0674a23

What the divergence bears upon: (a) In the matters versified, the eighty-fascicle text has 「諸神變事」 tr. “the matters of the spiritual changes”, the sixty 「無量莊嚴」 tr. “the measureless adornment”, and the forty 「逝多林中諸神變事」 tr. “the matters of the spiritual changes within the Jeta Grove”, fastened with 「開示」 tr. “to reveal”. (b) The metre differs — in the eighty the one segment of Mañjuśrī alone is in seven graphs (the remaining eleven segments are all in five), in the sixty this segment is still in five graphs, and in the forty this segment too is in seven graphs, agreeing with the eighty and differing from the sixty. (c) As for the number of verses, the eighty has thirteen; Fazang, going by the sixty-fascicle text, judges them 「十三半頌」 tr. “thirteen and a half verses” 〔T35n1733 0450a06〕; the forty has thirteen verses in this segment, beginning at 〔T10n0293 0674a23〕 and ending at 〔0674b19〕. (d) As for the first line of the first verse, the forty has 「汝應觀此逝多林」 tr. “You should contemplate this Jeta Grove”, the seven graphs being wholly the same as the eighty's; the second line of the forty is 「廣博莊嚴量無際」 tr. “broad and vast its adornment, without bound its measure”. (e) In the words of being sustained by the Buddha the forty has 「承佛威力」 tr. “sustained by the awesome power of the Buddha”, while both the eighty and the sixty have 「承佛神力」 tr. “sustained by the spiritual power of the Buddha”.

Clause Eight　The gates of the perfections

Collation text	Verbatim	Source
Śikṣānanda T279	Or they display gates of the dāna-pāramitā as many as the dust-motes of unspeakably many buddha-lands	T10n0279 0330a09
Buddhabhadra T278	For the sake of all beings, they widely display the gate of the dāna-pāramitā	T09n0278 0686b06–b07
Prajñā T293	Or they display unspeakably many buddha-field-atom-number gates of the perfection of giving, in which all the tathāgatas relinquish the inward and the outward	T10n0293 0674c05
Śikṣānanda T279	Or they display gates of the kṣānti-pāramitā of the cutting up of the limbs and members, as many as the dust-motes of unspeakably many buddha-lands	T10n0279 0330a11
Buddhabhadra T278	Or they display the gate of the kṣānti-pāramitā of the cutting off of all the limbs and joints	T09n0278 0686b08–b09
Prajñā T293	Or they display unspeakably many buddha-field-atom-number gates of the perfection of patience, in which all the bodhisattvas have their limbs and bodies cut through and their minds are without agitation	T10n0293 0674c08

What the divergence bears upon: (a) The eighty-fascicle text crowns the gates uniformly with 「不可說佛剎微塵數」 tr. “unspeakably many buddha-field-dust-number”, the sixty has no such crowning phrase, and the forty has 「不可說佛剎極微塵數」 tr. “unspeakably many buddha-field-atom-number”, with one graph 「極」 tr. “utmost” more. (b) In the transcription of the perfection of discipline, the eighty has 「尸波羅蜜」 tr. “śīla-pāramitā” and the sixty 「尸羅波羅蜜」 tr. “śīla-pāramitā”, while the forty agrees with the eighty in having 「尸波羅蜜」 tr. “śīla-pāramitā”. (c) As for the matter cited for the perfection of patience, the eighty has 「割截肢體」 tr. “the cutting and severing of limbs and body”, the sixty 「斷一切肢節」 tr. “the severing of every limb and joint”, and the forty 「斷截肢體、心無動亂」 tr. “the severing and cutting of limbs and body, the mind without agitation”, citing both the matter and the mind. (d) Within the six perfections the forty brings out in full the names of the two gates of meditation and of wisdom — 「修諸靜慮、等持、等至、神通解脫禪波羅蜜門」 tr. “the gate of the perfection of meditation, in which they cultivate the dhyānas, the equipoises, the attainments, the spiritual penetrations and the liberations” 〔T10n0293 0674c12〕 · 「智光照世般若波羅蜜門」 tr. “the gate of the perfection of wisdom, whose light of wisdom shines upon the world” 〔0674c14〕.

Clause Nine　The bodily forms of the dividing of the body into many kinds

Collation text	Verbatim	Source
Śikṣānanda T279	Or they display the body of a śramaṇa, or the body of a brahmin, or the body of one practising austerities, or the body of one in abundance, or the body of a king of physicians, or the body of a caravan leader, or the body of one of pure livelihood, or the body of a musician, or the body of one who serves the gods, or the body of one of crafts and skills	T10n0279 0330b17–b21
Buddhabhadra T278	Or they display the form and image of a śrāvaka; or the form and image of a Brahmā god; or the form and image of one in all austerities; or the form and image of a good physician; or the form and image of a merchant; or the form and image of one of right livelihood; or the form and image of a music-maker; or the form and image of a god; or the form and image of one in all skills	T09n0278 0686b29–0686c04
Prajñā T293	Or they display the body of a śramaṇa, or the body of a brahman, or the body of one gone forth in another path, or the body of an ascetic, or the body of one in abundance, or the body of a king of physicians, or the body of a caravan leader, or the body of a courtesan, or the body of a musician, or the body of Vaiśravaṇa, or the body of a lord of the world, or the body of one who serves the gods, or the body of one of craft and skill	T10n0293 0675a21–a26

What the divergence bears upon: (a) The eighty-fascicle text has 「身」 tr. “body”, the sixty 「色像」 tr. “form-image”, and the forty agrees with the eighty in having 「身」 tr. “body”. (b) As for the first two marks, the eighty has the śramaṇa and the brahman, the sixty the hearer and Brahmā, and the forty agrees with the eighty in having the śramaṇa and the brahman. (c) As for the number of bodies, the eighty has ten bodies, the sixty nine images and nothing answering to 「充盛」 tr. “one in abundance”, and the forty thirteen bodies — bringing out, beyond the eighty's ten, the four bodies 「異道出家身」 tr. “one gone forth in another path”, 「婬女身」 tr. “a courtesan”, 「毘沙門身」 tr. “Vaiśravaṇa”, and 「世主身」 tr. “a lord of the world”, while having nothing answering to 「淨命身」 tr. “one of pure livelihood”. All the divergences above are recorded in full without adjudication.

Clause Ten　The metre of Samantabhadra’s verses of repetition

The metre of Samantabhadra's verses of repetition is not the same in the three texts. The first verse of the forty's Samantabhadra verses runs graph for graph as follows:

「一一毛孔中剎海，等一切剎極微數，佛悉於中坐道場，菩薩眾會共圍遶。」 tr. “Within each and every pore are oceans of fields, equal in number to the atoms of all fields; the Buddha sits within them all upon the seat of awakening, and the assemblies of bodhisattvas surround him together.” 〔T10n0293 0671a17〕

What the divergence bears upon: The forty's Samantabhadra verses are in seven graphs, beginning at 〔T10n0293 0671a17〕 and ending at 〔0671b07〕, ten verses in all; the eighty's verses of repetition of Samantabhadra are in five graphs, ten verses in all, and stand at 〔T10n0279 0327a17–0327b13〕 (see the eighth item). In the eighty, within the whole passage, the one segment of Mañjuśrī alone is in seven graphs, while in the forty both Samantabhadra's and Mañjuśrī's verses are in seven graphs. All the divergences above are recorded in full without adjudication.

V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)

(1) The apportioning of the ten segments of verses — the first two praise the function of the samādhi, the latter eight praise the virtue of the Buddha in common. Chengguan sets up this division at the very head of this outline-portion:

「文中十方菩薩，即為十段：初二讚道場三昧等用、餘八通讚佛德。」 tr. “Within the text the bodhisattvas of the ten directions make ten segments: the first two praise the function of the place of the way, of the samādhi, and the rest; the remaining eight praise the virtue of the Buddha in common.” 〔T35n1735 0915c06–c07〕

And in judging the segment of the south he adds one further sense: the ten verses of the south 「唯歎菩薩，然既結歸佛力，亦為歎佛」 tr. “praise only the bodhisattvas, yet since they conclude by returning to the power of the Buddha, they are also a praising of the Buddha” 〔T35n1735 0915c12–c13〕 — they praise the bodhisattvas and return to the power of the Buddha, and therefore are still a praising of the Buddha. The ground for it in the scripture is just 「汝觀釋師子，自在神通力，能令菩薩眾，一切俱來集。」 tr. “Look upon the sovereign power of the spiritual penetrations of the Śākya lion, who can cause the host of bodhisattvas all to come and gather together.”

(2) Why the opening out must wait upon speech. The Buddha entered concentration and displayed the marks, and though the host saw it with their own eyes, they were still unable of themselves to search out its reality; Chengguan brings out the use of speech at the portion of Samantabhadra's opening:

「觀眾會者，上佛入定現相，令眾覩親證；今假言開顯，使尋言契實。」 tr. “As for his contemplating the assemblies: above, the Buddha entered concentration and displayed the marks, causing the host to behold and personally to realize; now, borrowing words, he opens it out, so that by searching the words they may tally with the real.” 〔T35n1735 0916a22–a23〕

Of the setting up of the eleven clauses of skillful means, Chengguan judges the general and the particular and the reason for them:

〔T35n1735 0916a24–a27〕「有十一句：初句總，以含事理深廣故。句初「以」〔T35n1735 0916a25〕字貫下十句，謂嚬申三昧業用深廣，要以此十無分齊之方便方能開顯，況十復表無盡。」 tr. “There are eleven clauses: the first clause is the general, because it holds the depth and breadth of fact and principle. The graph ‘with’ at the head of the clause runs on through the ten clauses below; that is to say, the working and function of the samādhi of the stretching are deep and broad, and only with these ten skillful means that have no partition can it be opened out — how much more that the ten in turn signify the inexhaustible.”

(3) The ray is just the undefiled right wisdom of the middle way. In the passage of the ray from the brows the ray does not speak the Dharma, and yet the host gains the seeing; Chengguan judges what the ray signifies:

〔T35n1735 0916b28–0916c01〕「二「從眉間」〔T35n1735 0916b28〕下主光體用，表即法界中道無漏正智，方能證前所現之法界故。」 tr. “Second, under ‘from between the brows’, is the substance and function of the chief ray: it signifies the undefiled right wisdom of the middle way that is the Dharma realm, since only that is able to realize the Dharma realm displayed before.”

And he explains besides, in the ray's name 「普照三世法界門」 tr. “the gate that universally illumines the Dharma realm of the three times”, the graph 「門」 tr. “gate”:

「三世是相，相即法界，法界體用互為其門。又通皆為門，若見法界之性相，即入三昧之體用故。」 tr. “The three times are the marks, and the marks are just the Dharma realm; the substance and function of the Dharma realm are gates to one another. And again, in common they are all of them gates, for if one sees the nature and marks of the Dharma realm, one thereupon enters the substance and function of the samādhi.” 〔T35n1735 0916c01–c03〕

(4) The root of the samādhis lies in the true suchness of the nature of the dharmas. The prose sets out in particular more than a hundred samādhis; Chengguan does not explain them gate by gate, but sets up one general judgment, and explains separately the first gate and the last. The general judgment runs:

「別列一百二門，皆從業用受名，並以法性真如為三昧本，隨一一事皆能契實，正受現前故。於中，前百一門別別業用，後一總相同果。」 tr. “It sets out in particular a hundred and two gates; all of them take their names from their working and function, and all have the true suchness of the nature of the dharmas for the root of the samādhi, and in each and every matter they are able to tally with the real, since the right receiving is present before them. Within them, the former hundred and one gates are the particular workings and functions, and the latter one is the general mark that shares in the fruit.” 〔T35n1735 0917a05–a08〕

As for why the last gate, 「觀察一切如來解脫處師子頻申三昧」 tr. “the samādhi of the lion's stretching that contemplates the place of liberation of all the tathāgatas”, comes at the rear, Chengguan fastens to it 「若不總相分同，無以能究佛境故」 tr. “if the general mark were not shared in, there would be no way of reaching to the bottom of the realm of a buddha” 〔T35n1735 0917a12–a13〕.

The first gate Chengguan explains by its name, and takes that at once for the general rule of all the gates:

「初言普莊嚴法界三昧者，入此三昧能令法界普妙嚴飾故，斯即嚬申現淨土之一義。下諸三昧，皆是嚬申大用別義，故以多別入佛之總。諸門別義，說者隨宜。」 tr. “As for the first, which says the samādhi of universally adorning the Dharma realm: since entering this samādhi is able to make the Dharma realm universally and wondrously adorned, this is one sense of the stretching’s displaying of the pure land. The samādhis below are all particular senses of the great function of the stretching, and so by the many particulars one enters into the general of a buddha. As for the particular senses of the several gates, the teller follows what befits the occasion.” 〔T35n1735 0917a08–a11〕

— the sense of the first gate is just one sense of the stretching’s displaying of the pure land; the gates below it are each a particular sense of the great function of the stretching, and by the many particulars one enters into the general of a buddha, while the opening and folding of the particular senses is fastened to 「說者隨宜」 tr. “the teller follows what befits the occasion”.

(5) Samantabhadra presides over practice and Mañjuśrī over wisdom, and only their being not two makes entering possible. This is the most essential of the judgments upon this passage — Samantabhadra's opening comes first and Mañjuśrī's telling of virtues after, and the sense of the two portions requires each the other:

「文殊主智，故光後述德。光本令證三昧，智本為顯法界，尋智得理故述歎林中。又前普賢門以行顯理，此則以解顯理，解行無二方能入故。」 tr. “Mañjuśrī presides over wisdom, and so after the ray he tells the virtues. The ray is fundamentally for causing them to realize the samādhi, and wisdom is fundamentally for making manifest the Dharma realm; searching wisdom, one gets the principle, and therefore he tells and praises what is within the grove. And again, the gate of Samantabhadra before makes the principle manifest by practice, while this makes the principle manifest by understanding, since understanding and practice being not two, one is then able to enter.” 〔T35n1735 0917a29–0917b03〕

「通明即以文殊權實無二之大智、普賢體用之理行，此二無二，共顯如來三昧之果德。」 tr. “Making it clear in common: with Mañjuśrī's great wisdom wherein the provisional and the real are not two, and with Samantabhadra's practice of principle wherein substance and function are joined, these two being not two, they make manifest in common the virtue of the fruit of the Tathāgata's samādhi.” 〔T35n1735 0917b03–b05〕

(6) Without moving he is universally present, and amid the thick of the arising he is constantly still. In the passage of the boundless great function the bodhisattvas divide their bodies and pervade the ten directions, while the scripture concludes again and again with 「而亦不離此逝多林如來之所」 tr. “and yet neither have they left this Jeta Grove and the place of the Tathāgata”; Chengguan judges the sense of this closing clause:

「結不離逝多林者，明不動而普遍，繁興而恒靜，末不離本故。下文殊遊行亦不離於本會，本末事理非即離故。」 tr. “As for the concluding with not leaving the Jeta Grove: it makes clear that without moving he is universally present, that amid the thick of the arising he is constantly still, and that the branch does not leave the root. Mañjuśrī's roaming below likewise does not leave the root assembly, since root and branch, fact and principle, are neither identical nor apart.” 〔T35n1735 0917b27–0917c01〕

(7) The bodhisattvas of the root assembly are just the good friends of the last assembly. This judgment joins the root assembly and the fifty-three visits into one matter:

「一能化身異，有十二種，初二總、餘十別。此中多同善財所見，故知善財諸友即此會之菩薩。」 tr. “First, the differences of the bodies that are able to transform: there are twelve kinds, the first two being general and the remaining ten particular. Here much of it is the same as what Sudhana saw, and therefore it is known that Sudhana's friends are just the bodhisattvas of this assembly.” 〔T35n1735 0917c02–c04〕

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

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (following the eighty-fascicle text graph by graph · the principal commentary)

The outline of the ten segments of verses one by one: of the east, 「十頌分二：初總、餘別」 tr. “the ten verses divide into two: the first is the general, the rest are the particular” 〔0915c08〕; of the south, 「十頌分五」 tr. “the ten verses divide into five” 〔0915c13〕; of the west, 「十頌分二：初三法說……後七喻顯」 tr. “the ten verses divide into two: the first three speak by the Dharma … the latter seven make it manifest by simile” 〔0915c19–c20〕; of the north, 「十偈九喻歎三德深廣」 tr. “ten verses with nine similes, praising the depth and breadth of the three virtues” 〔0915c23〕; of the northeast, 「歎普益眾生德，分四」 tr. “praising the virtue of universally benefiting beings, divided in four” 〔0915c27–c28〕; of the southeast, 「十頌歎大用難思德，分三」 tr. “the ten verses praise the virtue of the great function being hard to think of, divided in three” 〔0916a03〕; of the southwest, 「十頌歎智身難思德，分四」 tr. “the ten verses praise the virtue of the body of wisdom being hard to think of, divided in four” 〔0916a05–a06〕; of the northwest, 「十頌歎佛成就菩薩德，分二」 tr. “the ten verses praise the virtue whereby the Buddha brings bodhisattvas to accomplishment, divided in two” 〔0916a10–a11〕; of the nether direction, 「歎佛難見聞德，分二」 tr. “praising the virtue of the Buddha being hard to see and hear, divided in two” 〔0916a13〕; of the upper direction, 「歎佛恩深重德，分四」 tr. “praising the virtue of the Buddha's kindness being deep and weighty, divided in four” 〔0916a16–a17〕.

The correspondence of Samantabhadra's verses with the ten Dharma clauses (the Shu):

「二正偈中頌十法句，而開合不次。初偈頌初句、二頌第三、三頌第二、四頌第四、五頌第五、其六七二頌同頌第六、八頌第九句、九却合頌第七八句、十頌第十，文並可知。」 tr. “Second, within the verses proper the ten Dharma clauses are versified, while the opening and folding is out of order. The first verse versifies the first clause; the second versifies the third; the third versifies the second; the fourth versifies the fourth; the fifth versifies the fifth; the sixth and seventh verses together versify the sixth; the eighth versifies the ninth clause; the ninth on the contrary versifies the seventh and eighth clauses together; the tenth versifies the tenth — and the text may in each case be known.” 〔T35n1735 0916b20–b23〕

The Chao on the 「不次」 tr. “out of order” of the ten virtues of what is entered, set out at length (glossing the Shu’s 「總句即前三昧結中」 tr. “the general clause is within the conclusion of the samādhi before” 〔T35n1735 0917a18〕; what it matches is the ten virtues of what is entered against the ten gates of what is entered before, and has nothing to do with Samantabhadra’s verses):

〔T36n1736 0662a05–a09〕「此下但廣前別十句耳。而言「不次」〔T36n1736 0662a06〕者，此一即前六、二即前五、三即前四、四即前九、五即前三、六即前一、七即前二、八即前十、九即前八、十即前七，文並可知。」 tr. “From here on it only sets out at length the ten particular clauses before. As for the saying ‘out of order’: this first is the sixth before; the second is the fifth before; the third is the fourth before; the fourth is the ninth before; the fifth is the third before; the sixth is the first before; the seventh is the second before; the eighth is the tenth before; the ninth is the eighth before; the tenth is the seventh before — and the text may in each case be known.”

The outline of Mañjuśrī's verses: 「頌中十三偈，通讚一會三種世間自在之用。分之為六：初二總歎，初一普遍、後一廣容；次一偈讚眾生世間……六末後二偈總顯普收。」 tr. “Within the verses there are thirteen verses, praising in common the sovereign function of the three kinds of world within this one assembly. They are divided into six: the first two praise in general, the first of them the pervading and the latter the wide holding; the next one verse praises the world of beings … the sixth, the last two verses, makes manifest in general the universal gathering up.” 〔T35n1735 0917b06–b12〕

The outline of the twenty-five gates of the boundless great function: 「今初，總有二十五門，分二：初八門雜明欣厭等門化、餘門明十度門化。於中，前六門各一度可知、次三門明方便度、次降魔一門是力度、餘七門皆智度。前欣厭中已明於願，故此略無。」 tr. “Now the first: there are twenty-five gates in all, divided in two — the first eight gates make clear in a mixed way the transforming by the gates of gladness and weariness and the rest, and the remaining gates make clear the transforming by the gates of the ten perfections. Within these, the first six gates may be known as one perfection each; the next three gates make clear the perfection of skillful means; the next one gate of subduing the māras is the perfection of power; and the remaining seven gates are all of them the perfection of knowledge. In the gladness and weariness before, the vow has already been made clear, and therefore it is here left out.” 〔T35n1735 0917b20–b24〕

Divergent forms of the names of the portions (the Chao): the five names of the portions in the Chao are not of the same form as those in the Shu — the sixth is 「偈頌分」 tr. “the portion of the verses” 〔T36n1736 0661c18〕, the seventh 「開發分」 tr. “the portion of the opening” 〔0661c19〕, the eighth 「毫光示益分」 tr. “the portion of the ray's showing of benefit” 〔0661c22–c23〕, the ninth 「文殊述德分」 tr. “the portion of Mañjuśrī's telling of virtues” 〔0662a09–a10〕, and the tenth 「大用無涯分」 tr. “the portion of the great function without bound” 〔0662a10〕.

Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka)

Ten portions of the root assembly, stopping at Mañjuśrī's telling of virtues: 「就前本會中長分有十……十文殊述德分。」 tr. “Within the root assembly before, the long division has ten … the tenth is the portion of Mañjuśrī's telling of virtues.” 〔T35n1733 0441c07–c10〕 The tenth portion that Chengguan sets up, 「無涯大用分」 tr. “the portion of the boundless great function”, Fazang does not set up separately as a portion; its text is fastened to what he sets up after Mañjuśrī's verses: 〔T35n1733 0450a18–a20〕「第二顯德益中有三：初明所得行體、二「一一毛孔」〔0450a19〕下明所得行相、三「隨其所應」〔0450a19〕下明行勝用。」 tr. “Within the second, the making manifest of the virtue and the benefit, there are three: first, making clear the substance of the practice obtained; second, under ‘each and every pore’, making clear the marks of the practice obtained; third, under ‘according to what befits them’, making clear the excellent function of the practice.” — for under the tenth portion Fazang opens two: 「自下第十文殊述德分。於中二：先述讚、後顯德。」 tr. “From here below is the tenth, the portion of Mañjuśrī's telling of virtues. Within it there are two: first the telling over and praising, then the making manifest of the virtue.” 〔T35n1733 0450a04–a05〕 — the making manifest of the virtue and the benefit is just the latter half of it, standing after Mañjuśrī's verses; and Chengguan's tenth portion Fazang gathers in here. The conclusion of the root assembly Fazang fastens to the end of the making manifest of the virtue and the benefit: 「上來從會初至此十段不同，總明本會竟。」 tr. “the ten sections from the beginning of the assembly up to here, differing among themselves, have in sum made clear the root assembly, and it is done.” 〔0450b13–b14〕 Below it comes at once 〔0450b15〕「第二從「爾時文殊」〔0450b15〕下明其末會」 tr. “second, from ‘at that time Mañjuśrī’ onward, making clear the last assembly”.

The outline of the ten segments of verses one by one (differing in many places from Chengguan both in number and in assignment): of the first segment, 「初段中十頌，分二：初九明述前三昧用；後一結用所依，即顯是前師子奮迅定也。」 tr. “Within the first segment there are ten verses, divided in two: the first nine make clear the telling of the function of the samādhi before; the last one concludes that upon which the function depends, and thereby makes manifest that it is the concentration of the lion's swift rousing spoken of before.” 〔0447c18–c20〕; of the second segment, 「第二頌中分六」 tr. “within the second set of verses it divides in six” 〔0447c23〕; of the third segment, 「初三法說……後七喻況中」 tr. “the first three speak by the Dharma … within the latter seven of likening by simile” 〔0447c27–c29〕; for the fourth segment he sets up ten names of similes verse by verse, and at the last brings out one further explanation: 「又釋：此十中，一大福、二大悲、三大定、四五理智、六量智、七悲用、八種智、九鏡智、十慈用。」 tr. “Again explained: among these ten, the first is great merit; the second great compassion; the third great concentration; the fourth and fifth the wisdom of principle; the sixth the wisdom of measure; the seventh the function of compassion; the eighth the wisdom of kinds; the ninth the mirror wisdom; the tenth the function of kindness.” 〔0448a06–a08〕; of the tenth segment, 「第十有十一頌分四」 tr. “the tenth has eleven verses, divided in four” 〔0448a25〕.

The correspondence of Samantabhadra's verses: 「正頌中，於前十法次第頌之。」 tr. “Within the verses proper, the ten dharmas before are versified in order.” 〔T35n1733 0448c08〕 — differing from Chengguan's judgment of 「開合不次」 tr. “the opening and folding being out of order”.

The number of the skillful means by which it is opened: 「別中，十一種方便言以者，是用也。」 tr. “Within the particular, the graph ‘with’ in the eleven kinds of skillful means is the using of them.” 〔T35n1733 0448b07–b08〕 And he brings out a further reckoning: 「二前十一方便，一一皆有十種廣說，則成一百一十門也。」 tr. “Second, of the eleven skillful means before, each and every one has ten kinds set forth at length, and they then make a hundred and ten gates.” 〔T35n1733 0448b22–b24〕

The number of the gates of samādhi (going by the sixty-fascicle text): 〔T35n1733 0449b20–b21〕「二「所謂」〔T35n1733 0449b21〕下百門別辨」 tr. “second, under ‘they are these’, a hundred gates are distinguished in particular”.

The outline of Mañjuśrī's verses: 「後正頌有十三半頌，分二：初五歎祇洹中所顯示法……二餘頌歎諸菩薩等得法業用。」 tr. “The verses proper afterward have thirteen and a half verses, divided in two: the first five praise the dharma made manifest within the Jetavana Grove … second, the remaining verses praise the working and function of the dharma gained by the bodhisattvas and the rest.” 〔T35n1733 0450a06–a10〕

The outline of the raising up of function (five gates): 〔T35n1733 0450a23–0450b13〕「二「現不可說」〔0450a23〕下別顯悲用，於中有五門：一以欣厭二門化；二「或於一切世」〔0450a24〕下以十度門化……三「或現天宮」〔0450a29〕下明以三輪門化……四「或放化身」〔0450b06〕下以三世間身化……五「或現種種」〔0450b11〕下以三業門化，於中初明身語化、次「種種巧術」〔0450b12〕下明意化、後「悉現」〔0450b13〕下結成化處。」 tr. “Second, under ‘they display unspeakably many’, the function of compassion is made manifest in particular, and within it there are five gates: first, the transforming by the two gates of gladness and weariness; second, under ‘or within all the worlds’, the transforming by the gates of the ten perfections … third, under ‘or they display the palaces of the gods’, making clear the transforming by the gates of the three wheels … fourth, under ‘or they send forth transformation bodies’, the transforming by the bodies of the three kinds of world … fifth, under ‘or they display many kinds’, the transforming by the gates of the three karmas, wherein first is made clear the transforming by body and speech, next, under ‘the many kinds of skill and craft’, the transforming by mind, and last, under ‘they display all’, the concluding of the place of transforming.” The transforming by the bodies of the three kinds of world, the fourth gate, Fazang divides further into three: 〔0450b07–b11〕「初以智正覺身化……二「或現聲聞」〔0450b09〕下明以眾生世間身化。三「或現一切城邑等像」〔0450b10〕是器世間身，隨其所應結成化用。」 tr. “first, the transforming by the body of the world of right and equal awakening … second, under ‘or they display hearers’, making clear the transforming by the body of the world of beings; third, ‘or they display images of all cities and towns and the like’ is the body of the world as receptacle, and according to what befits them the function of transforming is concluded.” Upon the last item of the third gate, 「明化實」 tr. “making clear the substance of the transforming”, Fazang explains the sense of not leaving the root place: 「謂此菩薩雖遍法界化用攝生，而本不離此佛眾處閣內座上，此顯不動而普遍繁興而恒寂靜也。」 tr. “that is, though these bodhisattvas pervade the Dharma realm with the function of transforming and gather beings in, they fundamentally do not leave this seat within the pavilion where the Buddha and the assembly are; and this makes manifest that they are unmoving and yet universal, that amid the thronging of their rising they are ever still and quiet.” 〔0450b04–b06〕 — at the same concluding clause Chengguan has 「不動而普遍，繁興而恒靜」 tr. “unmoving and yet universal, amid the thronging of the rising ever still” 〔T35n1735 0917b27–0917c01, see the fifth item, (6)〕: the two houses are of one sense and differ in the graphs.

Li Tongxuan, Xin Huayan jing lun T36n1739 · Zhiyan, Souxuan ji T35n1732

Neither house uses the five outline-names of the commentarial houses, yet both have their explanation of this passage, and the boundaries they set up differ from Chengguan's and Fazang's alike.

Li Tongxuan (a different track, of the symbolic reading) — Tongxuan takes the sending forth of the ray for the boundary of this passage, sets up one gate before it and one after, and assigns to each a host and a companion:

「已前二十一段經是以行會理門，已釋竟。已上普賢為主、文殊為伴。已下如來放眉間光名普照三世法界門，即是以理會行圓融自在無礙門。已下文殊為主、普賢為伴。」 tr. “The twenty-one sections of scripture before this are the gate of meeting principle by practice, and the explanation of them is done. Up to here Samantabhadra is host and Mañjuśrī companion. From here on, the Tathāgata sends forth the ray between his brows named the gate of the universal shining upon the Dharma realm of the three times, and this is the gate of meeting practice by principle, perfectly fused, sovereign and unobstructed. From here on Mañjuśrī is host and Samantabhadra companion.” 〔T36n1739 0948b05–b08〕

What the ray stands for, Tongxuan sets up not by the right wisdom of the middle way, but by the mutual arising of the root wisdom and the wisdom of differentiation:

「以此光是法界身中根本普光明智，此智現前時即見三世久遠如今一體，無盡劫生死亦不移現前，總無體性，成大智海眾法清涼，便以眾行起差別智，知根利生普周剎海無有休息，名為普賢行。」 tr. “Because this ray is the root universal-light wisdom within the body of the Dharma realm; and when this wisdom is present before one, one sees at once that the far reaches of the three times are of one substance with the present, that the births and deaths of endless kalpas likewise do not shift from what is present, and that in sum they have no substantial nature, becoming a great ocean of wisdom wherein the many dharmas are cool and clear; and then with the many practices one raises up the wisdom of differentiation, knowing the faculties and benefiting beings, universally throughout the oceans of fields without any rest — and this is named the practice of Samantabhadra.” 〔T36n1739 0948b10–b15〕

The samādhis obtained thereafter, Tongxuan fastens thus: 「即經已下文中獲不可說諸三昧門教化無限諸眾生門」 tr. “these are, in the text of the scripture below, the gates of the unspeakably many samādhis and the gates of teaching and transforming limitless beings” 〔0948b15–b16〕; and for the conclusion of the root assembly he has 「已上二十七段經，答前菩薩大眾所問四十法門竟」 tr. “the twenty-seven sections of scripture above have answered in full the forty Dharma gates asked about by the great assembly of bodhisattvas before” 〔0948b18–b19〕.

Zhiyan — Zhiyan is sparing in his outlines, yet has an order of sections of his own. The ten segments of verses he judges as 「第八歎德中，有十人說偈」 tr. “within the eighth, the praise of virtues, there are ten men who speak verses” 〔T35n1732 0089a01〕, and divides them man by man: the first man in three, 「初五歎土體、二有四歎眾集、次有一結歎」 tr. “the first five praise the substance of the land, the second four praise the gathering of the assembly, and the next one concludes the praise” 〔0089a02–a03〕; 「二精進勢王有十，分五」 tr. “the second, the King of the Force of Vigor, has ten, divided into five” 〔0089a03〕; 「三普妙德王有十，分二：初三法明佛德、次七喻」 tr. “the third, the King of Universal Wondrous Virtue, has ten, divided into two: the first three make clear the Buddha’s virtue by the dharma-telling, the next seven by simile” 〔0089a06〕; 「四無礙妙德藏王有十，次第歎佛可知」 tr. “the fourth, the King of the Unobstructed Treasury of Wondrous Virtue, has ten, praising the Buddha in order, as may be known” 〔0089a07〕; down to 「十智通王有十一，分三：初一總歎見佛益、次七歎佛慈悲德、次三辨見聞得益」 tr. “the tenth, the King of the Penetration of Wisdom, has eleven, divided into three: the first one praises in general the benefit of seeing the Buddha, the next seven praise the Buddha’s virtue of kindness and compassion, and the next three discern the benefit gained by seeing and hearing” 〔0089a19〕. The segment of Samantabhadra’s opening he judges as 「第九重辨定德用，有二：初長行、次偈頌」 tr. “the ninth, the further discernment of the function of the virtue of the samādhi, has two: first the prose, then the verses” 〔0089a22〕, the prose in six divisions, whereof the fifth section is 「依一方便說十種法，十一方便即有一百一十法」 tr. “in dependence on one expedient means ten dharmas are set forth, so that eleven expedient means amount to a hundred and ten dharmas” 〔0089a28〕.

After Samantabhadra’s verses Zhiyan sets up a question and answer of his own, explaining why Samantabhadra should illuminate again:

「問：所以普賢重照明？答：果人入定顯法是真。若因人不證，同修者不進，故普賢因人照明，引初修者趣入耳。此約體入。若約用時，則重舉用以顯體也。」 tr. “Question: why does Samantabhadra illuminate again? Answer: the man of the fruit enters the samādhi and makes manifest that the Dharma is real. But if the man of the cause does not realize it, those who cultivate along with him do not advance; therefore Samantabhadra, a man of the cause, illuminates, and draws those who begin to cultivate to enter in. This is with respect to entering by the substance. If it be with respect to the function, then he raises up the function again in order to make manifest the substance.” 〔T35n1732 0089b14–b17〕

From the sending forth of the ray onward Zhiyan judges 「第二正說」 tr. “the second, the direct setting forth” 〔0089b18〕, and sets up a question of his own: 「問：何故加入法界，不依位得何也？答：理實須自他二力，今且約一相耳，自力依位，他力佛加持也。」 tr. “Question: why is it by the Buddha’s sustaining that they enter the Dharma realm, and not by attainment according to the stages? Answer: in truth both one’s own power and another’s are needed; here it is spoken of under one aspect only — one’s own power goes by the stages, another’s power is the Buddha’s sustaining.” 〔0089b20–b23〕. Mañjuśrī’s verses he judges as 「第二文殊偈讚祇林，顯證真實所以」 tr. “the second, Mañjuśrī’s verses in praise of the Jetavana Grove, making manifest the reason of the realization of the real” 〔0089c29〕, and discerns why they do not lie in benefiting others: 「文殊說彰淨慧證也，所以不在利他。後說彰利他，起後說便故也。」 tr. “Mañjuśrī’s telling makes plain the realization of pure wisdom, and therefore does not lie in benefiting others. The telling that comes after makes plain the benefiting of others, for it is convenient for raising up what is told thereafter.” 〔0090a01–a02〕. The segment of the raising up of function he judges as 〔0090a05〕「第二利他德中有三：初辨果德被益、二「彼諸菩薩」〔0090a05〕下利他行體、三「隨其所應」〔0090a06〕下辨對緣攝化」 tr. “within the second, the virtue of benefiting others, there are three: first the discerning of the benefit conferred by the virtue of the fruit; second, under ‘those bodhisattvas’, the substance of the practice of benefiting others; third, under ‘according to what befits them’, the discerning of the gathering in and transforming that meets the conditions” , and the gathering in and transforming that meets the conditions has four divisions (the discerning of the vessel of capacity · the benefit of being born together · the making manifest of the Dharma gates that confer benefit · under 「或現天宮」 tr. “or they display the palaces of the gods”, the making manifest of the gathering in and transforming of the three kinds of world 〔T35n1732 0090a07–a10〕), and the fourth division opens in turn into four (the world as receptacle · right and equal awakening · the world of beings · under 「或現種種色身」 tr. “or they display bodies of forms of many kinds” 〔0090a16〕, the expedient means of raising up function toward the three kinds of world 〔0090a14–a17〕). As for the assignment of the ten perfections, Zhiyan has 〔0090a12–a14〕「第二十度中，初六可知，後四中為一一身方便度，「悉能供養」〔0090a13〕下願度，「悉能顯現」〔0090a13〕下力度，「知一切」〔0090a14〕下智度」 tr. “within the second, the ten perfections, the first six may be known; of the latter four, the becoming a body for each and every one is the perfection of expedient means, under ‘they are all able to make offerings’ is the perfection of vows, under ‘they are all able to make manifest’ is the perfection of power, and under ‘they know all’ is the perfection of wisdom”.

Recorded without adjudication

As to the dividing of this root assembly into portions: Fazang makes ten portions and stops at Mañjuśrī's telling of virtues, Chengguan sets up after it a separate 「無涯大用分」 tr. “portion of the boundless great function” as the tenth, and the Chao, in telling them over, makes the tenth 「大用無涯分」 tr. “the portion of the great function without bound” — the three differ both in the number of the portions and in the order of the graphs. As to the opening and folding of the ten segments of verses one by one, the numbers into which Chengguan and Fazang divide them differ in almost every segment (in the first segment Chengguan divides two and Fazang two, while what they assign differs; in the second segment Chengguan divides five and Fazang six; in the fourth segment Chengguan makes nine similes while Fazang makes ten and brings out besides one explanation by ten virtues; in the tenth segment Chengguan divides four and Fazang likewise four, while what they match differs). As to the correspondence of Samantabhadra's verses with the ten Dharma clauses, the order the Shu matches is first · third · second · fourth · fifth · sixth · ninth · seventh and eighth · tenth, and Fazang makes it 「於前十法次第頌之」 tr. “the ten dharmas before are versified in order” — the two sayings match them differently; the Chao’s passage 「此一即前六」 tr. “this first is the sixth before” glosses the 「小不次」 tr. “slightly out of order” of the ten virtues of what is entered against the ten gates before, and does not belong to this correspondence. As to the number of the gates of samādhi, Chengguan, going by the eighty-fascicle text, judges a hundred and two gates (the former hundred and one gates being the particular workings and the latter one the general mark), Fazang, going by the sixty-fascicle text, judges a hundred gates, while the base text by the graph comes to a hundred and one gates. As to the number of verses in Mañjuśrī's verses, Chengguan makes thirteen verses and Fazang thirteen and a half. As to the opening and folding of the skillful means by which it is opened, Fazang brings out besides a reckoning of 「一百一十門」 tr. “a hundred and ten gates”, which Chengguan does not have. All the foregoing settings-up of the several houses have each of them their own track; they are recorded, and no adjudication is made of high or low.

VII. Cross-Reading and Lineage

The tie with the last assembly: Chengguan judges that the bodhisattvas of the root assembly are just the good friends of the last assembly — 「此中多同善財所見，故知善財諸友即此會之菩薩」 tr. “here much of it is the same as what Sudhana saw, and therefore it is known that Sudhana's friends are just the bodhisattvas of this assembly” 〔T35n1735 0917c03–c04〕. The Yanyi chao goes on to match the eleven forms from 「獨一無侶」 tr. “one alone and without companion” onward, among the twelve bodies of this passage, with the good friends: 「如獨一無侶，即德雲等。二沙門，即海雲、善住等。三婆羅門，即最勝、寂靜等。四苦行，即勝熱等。五充盛，即善見、休捨等。六醫王，即普眼、彌伽等。七商主，即無上勝等。八淨命，亦婆羅門，義當不動、具足等。八妓樂者，義當婆須等。九奉事天身，即大天等。十工合伎術，即自在主童子等，故皆同也。」 tr. “As with the one alone and without companion, that is Cloud of Virtue and the rest. The second, the śramaṇa, is Ocean Cloud, Well-Abiding, and the rest. The third, the brahmin, is Most Excellent, Tranquil, and the rest. The fourth, the austerities, is Victorious Heat and the rest. The fifth, abundance, is Well-Seeing, Fulfilled Vow, and the rest. The sixth, the king of physicians, is Universal Eye, Megha, and the rest. The seventh, the caravan leader, is Unsurpassed Victory and the rest. The eighth, pure livelihood, is likewise the brahmin, and matches in sense Immovable, Fully Endowed, and the rest. The eighth, the musician, matches in sense Vasumitrā and the rest. The ninth, the body that serves the gods, is Mahādeva and the rest. The tenth, crafts and skills, is the youth Sovereign Master and the rest — and therefore they are all the same.” 〔T36n1736 0662a11–a18〕 — the twelve bodies of the last segment of this passage are the general catalogue of the fifty-three visits.
The tie with the earlier segment of the root assembly: the samādhi praised in this segment, the Dharma clauses it opens, and the ray it is shone upon by, all come down from the samādhi of the lion's stretching that the World-Honored One entered in the segment before; Chengguan says plainly at the ten Dharma clauses of Samantabhadra 「然此十句所開即前所現，亦念請中果用十句」 tr. “yet what these ten clauses open is just what was displayed before, and is also the ten clauses of the fruit's function within the mindful request” 〔T35n1735 0916b06–b07〕 — the ten Dharma clauses are no newly set-up dharma, but the opening out in speech of what was displayed in the text before and what the host had mindfully requested.
The counterpart in the sixty-fascicle text: the Jin translation's Chapter on Entering the Dharma Realm, the thirty-fourth, the end of fascicle forty-four to fascicle forty-five 〔T09n0278 0680c11–0686c09〕, corresponds throughout in structure segment by segment with the eighty (ten segments of verses · Samantabhadra's opening · the World-Honored One sending forth the ray · the bodhisattvas raising up offerings · Mañjuśrī's verses · the raising up of function and the transforming of beings), and its divergences are seen in the fourth heading.
The counterpart in the forty-fascicle text: in the Tang translation, the forty-fascicle Avataṃsaka, Chapter on the Vows and Practices of Samantabhadra, Entering the Realm of Inconceivable Liberation 〔T10n0293 0668a05–0675b06〕, the structure of the whole passage answers segment by segment to the eighty (the verses of the ten directions · Samantabhadra's opening · Samantabhadra's verses of repetition · the World-Honored One sending forth the ray · Mañjuśrī's telling of virtues · the boundless great function); for the divergences see the fourth heading, of which the most conspicuous is the metre of Samantabhadra's verses of repetition — the eighty in five graphs, the forty in seven.
The treatises of the Huayan house: the Huayan jing zhigui T45n1871 · the Kongmu zhang T45n1870 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Huayan yisheng shixuan men T45n1868 · the Fajie xuanjing T45n1883, five works in all, run through entire with the five outline-names of this root assembly and with such terms as 「師子奮迅」 tr. “the lion's swift rousing”: the outline-names are all of them zero hits (the sole hit, 「有比丘尼師子奮迅」 tr. “there was a nun, Lion's Swift Rousing” 〔T45n1870 0589a21〕, is a personal name, not an explanation of this assembly); searched again by scene, one place of the lineage is found in the Zhigui: 「祇洹林中不可說塵數菩薩。頓得無盡自在法海。如法界品初說。」 tr. “In the Jeta Grove, bodhisattvas numbering the dust-motes of the unspeakable at once attained the inexhaustible sea of the Dharma of self-mastery, as told at the opening of the Chapter on Entering the Dharma Realm.” 〔T45n1871 0596b22–b23〕, holding up this root assembly as an instance of benefit attained at once. The verse 「無量剎海處一毛」 tr. “measureless seas of lands are set within one hair” cited by the Wujiao zhang 〔T45n1866 0506a21–a23〕 and by the Zhigui 〔T45n1871 0591b21–b22〕 stands in fact in the sixty-fascicle text at 〔T09n0278 0408a17〕, not in this root assembly, and is not recorded. The face of the lineage of this passage lies in the four houses — Chengguan's Shu and Chao, Fazang's Tanxuan ji, Zhiyan's Souxuan ji, and Li Tongxuan's Xin Huayan jing lun — in the two collation texts, the sixty-fascicle and the forty-fascicle, and in the one place in the Zhigui.

VIII. Edition Location Register

Śikṣānanda T279 (the base text): the root assembly, part two, begins at 〔T10n0279 0324a25〕 and ends before 〔0330b29〕, spanning the end of fascicle sixty and fascicle sixty-one. The segment of the east 0324a25 · the segment of the south 0324b18 · the segment of the west 0324c11 · the segment of the north 0325a04 · the segment of the northeast 0325a26 · the segment of the southeast 0325b19 · the segment of the southwest 0325c12 · the segment of the northwest 0326a05 · the segment of the nether direction 0326a27 · the segment of the upper direction 0326b20 · the fascicle boundary 0326c14 · Samantabhadra's ten Dharma clauses 0326c22–0327a16 · Samantabhadra's verses of repetition 0327a17–0327b13 · the World-Honored One sending forth the ray 0327b14 · the seeing of the Dharma by the ray 0327b18 · the kind extended to the ten directions 0327c03 · the causes of the seeing 0327c14 · the ten gates entered 0327c19 · the ten gates by which one enters 0327c25 · the hundred and one gates of samādhi 0327c29–0328c05 · the ten virtues of what was entered set out at length 0328c07–0329b03 · the ten clouds of bearing his kindness and raising up offerings 0329b04–0329b23 · Mañjuśrī's verses 0329b24–0329c23 · the beginning of the boundless great function 0329c24 · the twenty-five gates 0330a01–0330b01 · the seven places of teaching 0330b03 · the seven benefits of teaching 0330b08 · the transformations of many kinds set forth in common 0330b12 · the twelve bodies 0330b16–b21 · ending 0330b29. Two hundred and forty-eight lines of verse · one hundred and twenty-four verses (of the ten segments of the ten directions nine segments have ten verses each · the upper direction eleven · Samantabhadra ten · Mañjuśrī thirteen).
Buddhabhadra T278 (the Jin translation, the principal text collated against): the Chapter on Entering the Dharma Realm, the thirty-fourth, the end of fascicle forty-four to fascicle forty-five, begins at 〔T09n0278 0680c11〕 and ends before 〔0686c09〕. The ten segments of verses 0680c11–0683b08 · Samantabhadra's opening 0683b09 · the World-Honored One sending forth the ray 0683c29 · the bodhisattvas raising up offerings 0685c08 · Mañjuśrī's verses 0685c25 · the raising up of function and the transforming of beings 0686b03–0686c09.
Prajñā T293 (the forty-fascicle text collated against): the counterpart to the root assembly in the Chapter on the Vows and Practices of Samantabhadra, Entering the Realm of Inconceivable Liberation, begins at 〔T10n0293 0668a05〕 and ends at 〔0675b06〕. The segment of the east 0668a05 · the segment of the south 0668a27 · Samantabhadra's opening 0670c06 · the ten kinds of pure names and clauses of the Dharma gate 0670c11–0671a07 · Samantabhadra's verses of repetition 0671a17–0671b07 · the World-Honored One sending forth the ray 0671b08 · Mañjuśrī's telling of virtues 0674a20 · Mañjuśrī's verses 0674a23–0674b19 · the beginning of the boundless great function 0674b20 · the gates of expedient means 0674b28–0675a02 · the places of teaching 0675a05 · the benefits of teaching 0675a10 · the thirteen bodies 0675a21–a26 · the six things set forth 0675a29–0675b04 · ending 0675b06. The chapter title recurs at 〔0670c05〕. Three windows were examined: 0668a05–0668b20 · 0670c05–0671b12 · 0674a20–0675b07. Fascicles: from fascicle two (from 0668a05) through fascicle three (0670c06–0675b06).
Chengguan, Huayan jing shu T35n1735: the direct explanation of the five portions of this passage begins at 〔0915c05〕 and ends before 〔0917c06〕. The portion of the verses of praise 0915c05–0916a19 · the portion of Samantabhadra's opening 0916a19–0916b24 · the portion of the ray's showing of benefit 0916b24–0917a28 · the portion of Mañjuśrī's telling of virtues 0917a28–0917b12 · the portion of the boundless great function 0917b12–0917c06.
Chengguan, Yanyi chao T36n1736: the passage that tells over the names of the five portions 0661c18–0662a18 (the sixth 0661c18 · the seventh 0661c19 · the eighth 0661c22 · the ninth 0662a09 · the tenth 0662a10 · the eleven forms matched with the good friends 0662a11–a18).
Fazang, Tanxuan ji T35n1733: the general list of the ten portions of the root assembly 0441c07–c10 · the seventh, the portion of the verses of praise, from 0447c17 · the eighth, the portion of Samantabhadra's opening, 0448a28–a29 · the ninth, the portion of the ray's showing of benefit, 0448c21 · the raising up of function by reason of the virtue 0449c28 · the tenth, the portion of Mañjuśrī's telling of virtues, 0450a04–a05 (first the telling over and praising, then the making manifest of the virtue) · the telling over and praising in Mañjuśrī's verses 0450a17 · the second, the making manifest of the virtue and the benefit, in three divisions 0450a18–a19 · the five gates of the function of compassion: gladness and weariness 0450a23 · the ten perfections 0450a24 · the three wheels 0450a29 · the substance of the transforming, not leaving the root place, 0450b04–b05 · the bodies of the three kinds of world 0450b06 · the three karmas 0450b11 · the root assembly made clear in sum 0450b13–b14 · the beginning of the last assembly 0450b15.
Li Tongxuan, Xin Huayan jing lun T36n1739: his explanation of this passage 0948b05–b17. The conclusion of the gate of meeting principle by practice and the setting up of the gate of meeting practice by principle, perfectly fused, sovereign and unobstructed 0948b05–b08 · the sending forth of the ray and the root universal-light wisdom 0948b09–b15 · the gates of samādhi obtained in what follows 0948b15–b17; the general conclusion of the twenty-seven sections of scripture of the root assembly 0948b18–b19. The graphs of the five outline-names of the root assembly are zero hits 〔查無〕 tr. “not found”.
Zhiyan, Souxuan ji T35n1732: his explanation of this passage 0089a01–0090a17. The eighth, the praise of virtues (with the outline of the ten men's verses segment by segment) 0089a01–a22 · the ninth, the further discernment of the function of the virtue of the samādhi 0089a22–0089b17 (the prose in six divisions 0089a23 · the differentiation of the ten dharmas 0089a28 · the verses in two divisions 0089b07 · the question and answer upon Samantabhadra's illuminating again 0089b14) · the second, the direct setting forth, from 0089b18 (the question and answer upon entering the Dharma realm by the Buddha's sustaining 0089b20 · the six divisions of the bodhisattvas entering the Dharma by the ray 0089b27 · the three divisions of the gathering in of benefit 0089c03 · the marks of the benefit at length 0089c08 · Mañjuśrī's verses in praise of the Jetavana Grove 0089c29 · the second, the virtue of benefiting others, in three divisions 0090a05 · the assignment of the ten perfections 0090a12 · the raising up of function toward the three kinds of world by expedient means 0090a14–a17). The graphs of the five outline-names of the root assembly are zero hits 〔查無〕 tr. “not found”.
Entries of zero hits: the Huayan jing zhigui T45n1871 · the Kongmu zhang T45n1870 · the Huayan wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 — in the five works the five outline-names of the root assembly and 「師子頻申」 tr. “the lion's stretching” are all zero hits; 「師子奮迅」 tr. “the lion's rousing” has one occurrence, in the Kongmu zhang alone 〔T45n1870 0589a21〕, and is there the name of a bhikṣuṇī (see the seventh heading). Further: the graphs of the five outline-names of the root assembly are likewise zero hits in Li Tongxuan's Xin Huayan jing lun T36n1739 and in Zhiyan's Souxuan ji T35n1732; yet both houses do explain this passage, the names of their gates and the order of their sections being their own — see the sixth heading and the two entries above. The Zhigui, searched again by scene, yields one place of the lineage; see the seventh heading.
Variant readings: within the range of T279 covered by this unit, 〔0324a25〕–〔0330b28〕, the Taishō base text carries 13 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0326c20〕三藏【大】＊｜三藏沙門【宋】【元】【明】＊／三藏法師【宮】＊ · 〔0326c20〕奉制【大】＊｜無此字【宋】【元】【明】【聖乙】＊ · 〔0326c28〕頻【大】＊｜嚬【明】＊（＊同校並繫〔0328c05〕之頻字） · 〔0326c28〕申【大】｜由【宮】 · 〔0327b11〕具【大】｜是【宮】 · 〔0328a09〕迹【大】｜跡【宮】 · 〔0328b16〕日【大】｜念【宮】 · 〔0328c29〕辭【大】｜詞【宮】 · 〔0329a03〕諭【大】｜喻【宮】 · 〔0329c08〕中【大】｜界【明】 · 〔0330a12〕肢【大】｜支【宋】【元】【明】 · 〔0330b20〕妓【大】｜伎【宮】 · 〔0330b21〕技【大】｜伎【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: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0328b12〕相【CB】【卍續-CB】【龍-CB】｜想【大】／相【宋】【元】【明】【宮】.

東方（澄觀科） 毘盧遮那願光明菩薩十偈：這座林子裡現的，是佛道不可思議

南方（澄觀科） 不可壞精進王菩薩十偈：無來也無住，卻能一時俱集

西方（澄觀科） 普勝無上威德王菩薩十偈：先法說三偈，後七喻顯（亦澄觀科）

北方（澄觀科） 無礙勝藏王菩薩十偈：一連九個寶喻

東北方（澄觀科） 化現法界願月王菩薩十偈：見佛者無不得益

東南方（澄觀科） 法慧光焰王菩薩十偈：連舉足下足都無人能知

西南方（澄觀科） 破一切魔軍智幢王菩薩十偈：智身不是身

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