華嚴經 品三十九 入法界品 · 休捨優婆夷（寄不退住）Avataṃsaka Sūtra · Entering the Dharma Realm · The Laywoman Fulfilled Vow (Assigned to the Abode of Non-Retrogression)
善財問了三次，第三次才問到法門的名字。
前兩問都問『多久』——發心多久了，還要多久成佛。她一次也沒有回答時間。
第一次她數佛：然燈、離垢、妙幢……直到三十六恒河沙，然後一句收住——「於此已往，佛智所知，非我能測」。
第二次她乾脆把『多久』這個問法拆了。菩薩不為教化一個眾生而發心，不為一百個，不為不可說不可說轉那麼多個；不為供養一位佛，不為嚴淨一個世界，不為住持一位如來的遺法。數字推到人想像的盡頭，仍然是一個數。翻過來才說：「欲教化調伏一切眾生悉無餘故發菩提心」——一切，悉無餘。
然後是那句話：「嚴淨一切世界盡，我願乃盡；拔一切眾生煩惱習氣盡，我願乃滿。」
一個永遠不會滿的願。所以問不出久近。
法門叫離憂安隱幢。澄觀說幢是大悲高顯，又說即智之悲能涉苦而安隱，即悲之智能多劫而無憂。
且參到此地。
Sudhana asked three times, and only the third time did he ask after the name of the dharma gate.
The first two questions both asked ‘how long’—how long ago she gave rise to the mind, and how long yet until she becomes a Buddha. Not once did she answer with time.
The first time, she counted Buddhas: Lamp Lighter, Free from Defilement, Wondrous Banner … on to the sands of thirty-six Gaṅgā rivers, and then one sentence closed it off—“What lies before that is what the knowledge of a Buddha knows, and is not what I am able to fathom.”
The second time, she simply took the question ‘how long’ apart. A bodhisattva does not give rise to the mind for the sake of teaching and transforming one being, nor for a hundred, nor for beings as many as unspeakably unspeakable turnings; not for the sake of making offerings to one Buddha, not for the sake of adorning and purifying one world, not for the sake of abiding in and upholding the Dharma left behind by one Tathāgata. The numbers are pushed to the far end of what a person can imagine, and they are still a number. Only after turning it over does she say: “It is because he wishes to teach, transform, and tame all beings, wholly without remainder, that he gives rise to the mind of awakening”—all, wholly without remainder.
And then that sentence: “Only when all worlds have been adorned and purified to exhaustion will my vow be exhausted; only when the habit-energies of the afflictions of all beings have been pulled out to exhaustion will my vow be fulfilled.”
A vow that will never be fulfilled. And so no answer of far or near can be got out of it.
The dharma gate is named the Banner of Freedom from Sorrow and Security. Chengguan says that the banner is great compassion standing high and showing far, and says further that compassion that is itself knowledge is able to wade through suffering and yet be secure, and that knowledge that is itself compassion is able to pass through many kalpas and yet be free from sorrow.
Let the visit rest here.
〔T10 0343〕 爾時，善財童子蒙善知識力，依善知識教，念善知識語，於善知識深心愛樂，作是念言：「因善知識，令我見佛；因善知識，令我聞法。善知識者是我師傅，示導於我諸佛法故；善知識者是我眼目，令我見佛如虛空故；善知識者是我津濟，令我得入諸佛如來蓮華池故。」 漸漸南行，至海潮處，見普莊嚴園，眾寶垣牆周匝圍遶，一切寶樹行列莊嚴；一切寶華樹，雨眾妙華，布散其地；一切寶香樹，香氣氛氳，普熏十方；一切寶鬘樹，雨大寶鬘，處處垂下；一切摩尼寶王樹，雨大摩尼寶，遍布充滿；一切寶衣樹，雨種種色衣，隨其所應，周匝敷布；一切音樂樹，風動成音，其音美妙，過於天樂；一切莊嚴具樹，各雨珍玩奇妙之物，處處分布，以為嚴飾。 其地清淨無有高下，於中具有百萬殿堂，大摩尼寶之所合成；百萬樓閣，閻浮檀金以覆其上；百萬宮殿，毘盧遮那摩尼寶間錯莊嚴；一萬浴池，眾寶合成；七寶欄楯，周匝圍遶；七寶階道，四面分布；八功德水，湛然盈滿，其水香氣如天栴檀，金沙布底，水清寶珠周遍間錯；鳧鴈、孔雀、俱枳羅鳥遊戲其中，出和雅音；寶多羅樹周匝行列，覆以寶網，垂諸金鈴，微風徐搖，恒出美音；施大寶帳，寶樹圍遶，建立無數摩尼寶幢，光明普照百千由旬。其中復有百萬陂池，黑栴檀泥凝積其底，一切妙寶以為蓮華敷布水上，大摩尼華光色照耀。 園中復有廣大宮殿，名：莊嚴幢，海藏妙寶以為其地，毘瑠璃寶以為其柱，閻浮檀金以覆其上，光藏摩尼以為莊嚴，無數寶王光焰熾然，重樓挾閣種種莊飾；阿盧那香王、覺悟香王，皆出妙香普熏一切。其宮殿中，復有無量寶蓮華座周迴布列，所謂：照耀十方摩尼寶蓮華座、毘盧遮那摩尼寶蓮華座、照耀世間摩尼寶蓮華座、妙藏摩尼寶蓮華座、師子藏摩尼寶蓮華座、離垢藏摩尼寶蓮華座、普門摩尼寶蓮華座、光嚴摩尼寶蓮華座、安住大海藏清淨摩尼王寶蓮華座、金剛師子摩尼寶蓮華座。 園中復有百萬種帳，所謂：衣帳、鬘帳、香帳、華帳、枝帳、摩尼帳、真金帳、莊嚴具帳、音樂帳、象王神變帳、馬王神變帳、帝釋所著摩尼寶帳……如是等，其數百萬。有百萬大寶網彌覆其上，所謂：寶鈴網、寶蓋網、寶身網、海藏真珠網、紺瑠璃摩尼寶網、師子摩尼網、月光摩尼網、種種形像眾香網、寶冠網、寶瓔珞網……如是等，其數百萬。有百萬大光明之所照耀，所謂：焰光摩尼寶光明、日藏摩尼寶光明、月幢摩尼寶光明、香焰摩尼寶光明、勝藏摩尼寶光明、蓮華藏摩尼寶光明、焰幢摩尼寶光明、大燈摩尼寶光明、普照十方摩尼寶光明、香光摩尼寶光明……如是等，其數百萬。常雨百萬莊嚴具，百萬黑栴檀香出妙音聲，百萬出過諸天曼陀羅華而以散之，百萬出過諸天瓔珞以為莊嚴，百萬出過諸天妙寶鬘帶處處垂下，百萬出過諸天眾色妙衣，百萬雜色摩尼寶妙光普照，百萬天子欣樂瞻仰頭面作禮，百萬采女於虛空中投身而下，百萬菩薩恭敬親近常樂聞法。 時，休捨優婆夷坐真金座，戴海藏真珠網冠，挂出過諸天真金寶釧，垂紺青髮，大摩尼網莊嚴其首，師子口摩尼寶以為耳璫，如意摩尼寶王以為瓔珞，一切寶網垂覆其身，百千億那由他眾生曲躬恭敬。東方有無量眾生來詣其所，所謂：梵天、梵眾天、大梵天、梵輔天、自在天，乃至一切人及非人；南、西、北方，四維、上、下，皆亦如是。其有見此優婆夷者，一切病苦悉得除滅，離煩惱垢，拔諸見刺，摧障礙山，入於無礙清淨境界，增明一切所有善根，長養諸根；入一切智慧門，入一切總持門；一切三昧門、一切大願門、一切妙行門、一切功德門，皆得現前；其心廣大，具足神通，身無障礙，至一切處。 爾時，善財童子入普莊嚴園，周遍觀察，見休捨優婆夷坐於妙座，往詣其所，頂禮其足，遶無數匝，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，願為我說！」 休捨告言： 「善男子！我唯得菩薩一解脫門，若有見聞憶念於我，與我同住，供給我者，悉不唐捐。善男子！若有眾生不種善根，不為善友之所攝受，不為諸佛之所護念，是人終不得見於我。善男子！其有眾生得見我者，皆於阿耨多羅三藐三菩提獲不退轉。 〔T10 0344〕 「善男子！東方諸佛常來至此，處於寶座為我說法；南、西、北方，四維、上、下，一切諸佛悉來至此，處於寶座為我說法。善男子！我常不離見佛聞法，與諸菩薩而共同住。 「善男子！我此大眾，有八萬四千億那由他，皆在此園與我同行，悉於阿耨多羅三藐三菩提得不退轉；其餘眾生住此園者，亦皆普入不退轉位。」 善財白言：「聖者發阿耨多羅三藐三菩提心為久近耶？」 答言： 「善男子！我憶過去，於然燈佛所，修行梵行，恭敬供養，聞法受持；次前，於離垢佛所，出家學道，受持正法；次前，於妙幢佛所；次前，於勝須彌佛所；次前，於蓮華德藏佛所；次前，於毘盧遮那佛所；次前，於普眼佛所；次前，於梵壽佛所；次前，於金剛𪗇佛所；次前，於婆樓那天佛所。善男子！我憶過去，於無量劫無量生中，如是次第三十六恒河沙佛所，皆悉承事，恭敬供養，聞法受持，淨修梵行。於此已往，佛智所知，非我能測。 「善男子！菩薩初發心無有量，充滿一切法界故；菩薩大悲門無有量，普入一切世間故；菩薩大願門無有量，究竟十方法界故；菩薩大慈門無有量，普覆一切眾生故；菩薩所修行無有量，於一切剎一切劫中修習故；菩薩三昧力無有量，令菩薩道不退故；菩薩總持力無有量，能持一切世間故；菩薩智光力無有量，普能證入三世故；菩薩神通力無有量，普現一切剎網故；菩薩辯才力無有量，一音一切悉解故；菩薩清淨身無有量，悉遍一切佛剎故。」 善財童子言：「聖者久如當得阿耨多羅三藐三菩提？」 答言： 「善男子！菩薩不為教化調伏一眾生故發菩提心，不為教化調伏百眾生故發菩提心，乃至不為教化調伏不可說不可說轉眾生故發菩提心；不為教化一世界眾生故發菩提心，乃至不為教化不可說不可說轉世界眾生故發菩提心；不為教化閻浮提微塵數世界眾生故發菩提心，不為教化三千大千世界微塵數世界眾生故發菩提心，乃至不為教化不可說不可說轉三千大千世界微塵數世界眾生故發菩提心；不為供養一如來故發菩提心，乃至不為供養不可說不可說轉如來故發菩提心；不為供養一世界中次第興世諸如來故發菩提心，乃至不為供養不可說不可說轉世界中次第興世諸如來故發菩提心；不為供養一三千大千世界微塵數世界中次第興世諸如來故發菩提心，乃至不為供養不可說不可說轉佛剎微塵數世界中次第興世諸如來故發菩提心；不為嚴淨一世界故發菩提心，乃至不為嚴淨不可說不可說轉世界故發菩提心；不為嚴淨一三千大千世界微塵數世界故發菩提心，乃至不為嚴淨不可說不可說轉三千大千世界微塵數世界故發菩提心；不為住持一如來遺法故發菩提心，乃至不為住持不可說不可說轉如來遺法故發菩提心；不為住持一世界如來遺法故發菩提心，乃至不為住持不可說不可說轉世界如來遺法故發菩提心；不為住持一閻浮提微塵數世界如來遺法故發菩提心，乃至不為住持不可說不可說轉佛剎微塵數世界如來遺法故發菩提心。如是略說，不為滿一佛誓願故，不為往一佛國土故，不為入一佛眾會故，不為持一佛法眼故，不為轉一佛法輪故，不為知一世界中諸劫次第故，不為知一眾生心海故，不為知一眾生根海故，不為知一眾生業海故，不為知一眾生行海故，不為知一眾生煩惱海故，不為知一眾生煩惱習海故，乃至不為知不可說不可說轉佛剎微塵數眾生煩惱習海故，發菩提心。 「欲教化調伏一切眾生悉無餘故發菩提心，欲承事供養一切諸佛悉無餘故發菩提心，欲嚴淨一切諸佛國土悉無餘故發菩提心，欲護持一切諸佛正教悉無餘故發菩提心，欲成滿一切如來誓願悉無餘故發菩提心，欲往一切諸佛國土悉無餘故發菩提心，欲入一切諸佛眾會悉無餘故發菩提心，欲知一切世界中諸劫次第悉無餘故發菩提心，欲知一切眾生心海悉無餘故發菩提心，欲知一切眾生根海悉無餘故發菩提心，欲知一切眾生業海悉無餘故發菩提心，欲知一切眾生行海悉無餘故發菩提心，欲滅一切眾生諸煩惱海悉無餘故發菩提心，欲拔一切眾生煩惱習海悉無餘故發菩提心。善男子！取要言之，菩薩以如是等百萬阿僧祇方便行故發菩提心。 「善男子！菩薩行普入一切法皆證得故，普入一切剎悉嚴淨故。是故，善男子！嚴淨一切世界盡，我願乃盡；拔一切眾生煩惱習氣盡，我願乃滿。」 〔T10 0345〕 善財童子言：「聖者！此解脫名為何等？」 答言： 「善男子！此解脫名：離憂安隱幢。善男子！我唯知此一解脫門。如諸菩薩摩訶薩，其心如海，悉能容受一切佛法；如須彌山，志意堅固，不可動搖；如善見藥，能除眾生煩惱重病；如明淨日，能破眾生無明闇障；猶如大地，能作一切眾生依處；猶如好風，能作一切眾生義利；猶如明燈，能為眾生生智慧光；猶如大雲，能為眾生雨寂滅法；猶如淨月，能為眾生放福德光；猶如帝釋，悉能守護一切眾生。而我云何能知能說彼功德行？ 「善男子！於此南方海潮之處，有一國土，名：那羅素；中有仙人，名：毘目瞿沙。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」 時，善財童子頂禮其足，遶無數匝，慇懃瞻仰，悲泣流淚，作是思惟：「得菩提難，近善知識難，遇善知識難，得菩薩諸根難，淨菩薩諸根難，值同行善知識難，如理觀察難，依教修行難，值遇出生善心方便難，值遇增長一切智法光明難。」作是念已，辭退而行。
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.
依教趣求（一）：善財念前一位善知識所教的三個比方
這時候，善財童子承蒙善知識的力量，依著善知識的教誨，憶念著善知識的言語，對善知識深深地愛樂，心裡這樣想著——
「因為有善知識，才使我見到佛；因為有善知識，才使我聽到法。
「善知識就是我的師傅，因為他為我開示引導種種諸佛之法的緣故；
「善知識就是我的眼目，因為他使我見到佛，見得像虛空那樣沒有邊際的緣故；
「善知識就是我的津濟（渡口的舟渡），因為他使我能夠進入諸佛如來的蓮華池的緣故。」
依教趣求（二）：漸漸南行，見到普莊嚴園行列莊嚴的寶樹
他漸漸地往南行去，到了海潮這個地方，見到一座名叫普莊嚴的園子。眾多的寶所成的垣牆，一周圍繞著它；一切的寶樹成行成列地莊嚴著它。
一切的寶華樹，雨下種種微妙的華，散布在那地上；
一切的寶香樹，香氣氤氳，普遍地薰著十方；
一切的寶鬘樹，雨下大的寶鬘，處處垂掛下來；
一切的摩尼寶王樹，雨下大的摩尼寶，遍地布滿；
一切的寶衣樹，雨下種種顏色的衣，隨著各處所該有的樣子，一周敷布著；
一切的音樂樹，風一吹動就成了樂音，那聲音美妙，勝過天上的音樂；
一切的莊嚴具樹，各自雨下珍玩奇妙的東西，處處分布，作為嚴飾。
見敬諮問（一）：園中的地、堂閣、浴池、八功德水、寶帳與陂池
那地面清淨，沒有高低不平。園中具有百萬座殿堂，都是大摩尼寶合成的；百萬座樓閣，用閻浮檀金覆蓋在上面；百萬座宮殿，用毘盧遮那摩尼寶交錯著莊嚴。
一萬個浴池，眾寶合成；七寶的欄楯，一周圍繞著；七寶的階道，四面分布著；八功德水，湛然地盈滿其中，那水的香氣如同天上的栴檀，金沙鋪在池底，水清寶珠（一種能令水澄清的寶珠）周遍地交錯著。
鳧鴈、孔雀、俱枳羅鳥在其中遊戲，發出和雅的聲音；寶多羅樹一周成行成列，上面覆著寶網，垂著種種金鈴，微風緩緩地搖動，恆常發出美妙的聲音。
又施設大的寶帳，寶樹圍繞著；建立起無數的摩尼寶幢，光明普遍照耀到百千由旬那麼遠。
園中又有百萬個陂池，黑栴檀的泥凝積在池底，一切的妙寶作為蓮華敷布在水面上，大摩尼所成的華光色照耀著。
見敬諮問（二）：莊嚴幢大宮殿與十種寶蓮華座
園中又有一座廣大的宮殿，名叫莊嚴幢。用海藏妙寶作它的地，用毘瑠璃寶作它的柱，用閻浮檀金覆蓋在上面，用光藏摩尼作它的莊嚴；無數的寶王光焰熾然，重重的樓、夾著的閣，種種地莊飾著。阿盧那香王與覺悟香王，都發出妙香，普遍地薰著一切。
那宮殿中，又有無量的寶蓮華座周迴地布列著，就是——
照耀十方摩尼寶蓮華座、毘盧遮那摩尼寶蓮華座、照耀世間摩尼寶蓮華座、妙藏摩尼寶蓮華座、師子藏摩尼寶蓮華座、離垢藏摩尼寶蓮華座、普門摩尼寶蓮華座、光嚴摩尼寶蓮華座、安住大海藏清淨摩尼王寶蓮華座、金剛師子摩尼寶蓮華座。
見敬諮問（三）：百萬種帳、百萬寶網、百萬光明
園中又有百萬種的帳，就是——衣帳、鬘帳、香帳、華帳、枝帳、摩尼帳、真金帳、莊嚴具帳、音樂帳、象王神變帳、馬王神變帳、帝釋所著摩尼寶帳……像這樣的種種帳，它們的數目有百萬。
又有百萬張大寶網彌覆在上面，就是——寶鈴網、寶蓋網、寶身網、海藏真珠網、紺瑠璃摩尼寶網、師子摩尼網、月光摩尼網、種種形像眾香網、寶冠網、寶瓔珞網……像這樣的種種網，它們的數目有百萬。
又有百萬道大光明在那裡照耀，就是——焰光摩尼寶光明、日藏摩尼寶光明、月幢摩尼寶光明、香焰摩尼寶光明、勝藏摩尼寶光明、蓮華藏摩尼寶光明、焰幢摩尼寶光明、大燈摩尼寶光明、普照十方摩尼寶光明、香光摩尼寶光明……像這樣的種種光明，它們的數目有百萬。
見敬諮問（四）：常雨下來的十種供具
那裡恆常雨下百萬種莊嚴之具；
百萬種黑栴檀香，發出微妙的聲音；
百萬種勝過諸天的曼陀羅華，用來散布；
百萬種勝過諸天的瓔珞，用作莊嚴；
百萬種勝過諸天的妙寶鬘帶，處處垂掛下來；
百萬種勝過諸天的種種顏色的妙衣；
百萬種雜色摩尼寶的妙光，普遍照耀著；
百萬位天子欣悅愛樂地瞻仰著，頭面著地作禮；
百萬位采女在虛空之中投身而下；
百萬位菩薩恭敬親近，常常樂於聽法。
見敬諮問（五）：休捨優婆夷的身相與眷屬
這時候，休捨優婆夷坐在真金的座上，戴著海藏真珠網所成的冠，挂著勝過諸天的真金寶釧，垂著紺青的頭髮，用大摩尼網莊嚴她的頭首，用師子口摩尼寶作她的耳璫，用如意摩尼寶王作她的瓔珞，用一切寶網垂覆著她的身；百千億那由他的眾生曲著身恭敬。
東方有無量的眾生來到她那裡，就是——梵天、梵眾天、大梵天、梵輔天、自在天，乃至於一切的人以及非人；南方、西方、北方，四維、上方、下方，也全都是這樣。
見敬諮問（六）：凡見到她的人所得到的利益
凡是見到這位優婆夷的人——
一切的病苦全都消除滅盡，遠離煩惱的垢，拔掉種種見的刺，摧壞障礙的山，進入到無所障礙的清淨境界；
增明一切所有的善根，長養種種的根；
進入一切智慧之門，進入一切總持之門；一切三昧門、一切大願門、一切妙行門、一切功德門，全都得以現前；
他的心廣大，具足神通，身體沒有障礙，能到達一切處所。
見敬諮問（七）：善財入園致敬、發問
這時候，善財童子進入普莊嚴園，周遍地觀察，見到休捨優婆夷坐在妙好的座上，就前往她那裡，頂禮她的足，繞行無數匝，然後稟白說——
「聖者！我已經先發了阿耨多羅三藐三菩提心，可是還不知道菩薩該怎樣學菩薩行？怎樣修菩薩道？我聽說聖者善於誘導教誨，願您為我說！」
稱讚授法（一）：我只得到一個解脫門
休捨告訴他說——
「善男子！我只得到菩薩的一個解脫門。若有人見到我、聽到我、憶念我，與我同住，供給我的，全都不會白費。
稱讚授法（二）：見不到我的人，與見到我的人
「善男子！若有眾生不種善根，不被善友所攝受，不被諸佛所護念，這個人終究不能見到我。
「善男子！凡是眾生得以見到我的，都在阿耨多羅三藐三菩提上獲得不退轉。
稱讚授法（三）：十方諸佛常來這裡為我說法
「善男子！東方的諸佛常常來到這裡，處在寶座上為我說法；南方、西方、北方，四維、上方、下方，一切的諸佛也全都來到這裡，處在寶座上為我說法。
「善男子！我恆常不離開見佛、聽法，與諸位菩薩共同居住。
稱讚授法（四）：園中大眾八萬四千億那由他
「善男子！我這裡的大眾，有八萬四千億那由他之多，全都在這園中與我同行，全都在阿耨多羅三藐三菩提上得到不退轉；其餘住在這園裡的眾生，也全都普遍進入不退轉的位次。」
窮因淺深（一）：善財問發心有多久了
善財稟白說——
「聖者發阿耨多羅三藐三菩提心，是很久以前的事，還是近來的事呢？」
窮因淺深（二）：承事過的十位佛與三十六恒河沙佛
她回答說——
「善男子！我憶念過去，在然燈佛那裡，修行梵行，恭敬供養，聽法受持；
「再前一位，在離垢佛那裡，出家學道，受持正法；
「再前一位，在妙幢佛那裡；再前一位，在勝須彌佛那裡；再前一位，在蓮華德藏佛那裡；再前一位，在毘盧遮那佛那裡；再前一位，在普眼佛那裡；再前一位，在梵壽佛那裡；再前一位，在金剛𪗇佛那裡；再前一位，在婆樓那天佛那裡。
「善男子！我憶念過去，在無量劫、無量生之中，像這樣次第地在三十六恒河沙那麼多的佛那裡，全都承事，恭敬供養，聽法受持，清淨地修梵行。從這以前的事，那是佛智所知道的，不是我所能測度的。
窮因淺深（三）：十一種「無有量」
「善男子！菩薩的初發心沒有限量，因為它充滿一切法界的緣故；
「菩薩的大悲門沒有限量，因為它普遍進入一切世間的緣故；
「菩薩的大願門沒有限量，因為它究竟到十方法界的緣故；
「菩薩的大慈門沒有限量，因為它普遍覆蓋一切眾生的緣故；
「菩薩所修的行沒有限量，因為它在一切剎土、一切劫中修習的緣故；
「菩薩的三昧力沒有限量，因為它使菩薩道不退轉的緣故；
「菩薩的總持力沒有限量，因為它能夠任持一切世間的緣故；
「菩薩的智光力沒有限量，因為它普遍能夠證入三世的緣故；
「菩薩的神通力沒有限量，因為它普遍示現一切剎網的緣故；
「菩薩的辯才力沒有限量，因為它一個聲音而一切眾生全都理解的緣故；
「菩薩的清淨身沒有限量，因為它全都遍滿一切佛剎的緣故。」
顯果久近（一）：善財問多久才會成佛
善財童子說——
「聖者還要多久，才會得到阿耨多羅三藐三菩提呢？」
顯果久近（二）：反顯——不為某一件事而發菩提心
她回答說——
「善男子！菩薩不是為了教化調伏一個眾生的緣故而發菩提心，不是為了教化調伏一百個眾生的緣故而發菩提心，乃至於不是為了教化調伏不可說不可說轉那麼多眾生的緣故而發菩提心；
「不是為了教化一個世界的眾生的緣故而發菩提心，乃至於不是為了教化不可說不可說轉那麼多世界的眾生的緣故而發菩提心；
「不是為了教化一個閻浮提微塵數世界的眾生的緣故而發菩提心，不是為了教化三千大千世界微塵數世界的眾生的緣故而發菩提心，乃至於不是為了教化不可說不可說轉三千大千世界微塵數世界的眾生的緣故而發菩提心；
「不是為了供養一位如來的緣故而發菩提心，乃至於不是為了供養不可說不可說轉那麼多如來的緣故而發菩提心；
「不是為了供養一個世界中次第興出於世的諸位如來的緣故而發菩提心，乃至於不是為了供養不可說不可說轉那麼多世界中次第興出於世的諸位如來的緣故而發菩提心；
「不是為了供養一個三千大千世界微塵數世界中次第興出於世的諸位如來的緣故而發菩提心，乃至於不是為了供養不可說不可說轉佛剎微塵數世界中次第興出於世的諸位如來的緣故而發菩提心；
「不是為了嚴淨一個世界的緣故而發菩提心，乃至於不是為了嚴淨不可說不可說轉那麼多世界的緣故而發菩提心；
「不是為了嚴淨一個三千大千世界微塵數世界的緣故而發菩提心，乃至於不是為了嚴淨不可說不可說轉三千大千世界微塵數世界的緣故而發菩提心；
「不是為了住持一位如來的遺法的緣故而發菩提心，乃至於不是為了住持不可說不可說轉那麼多如來的遺法的緣故而發菩提心；
「不是為了住持一個世界的如來遺法的緣故而發菩提心，乃至於不是為了住持不可說不可說轉那麼多世界的如來遺法的緣故而發菩提心；
「不是為了住持一個閻浮提微塵數世界的如來遺法的緣故而發菩提心，乃至於不是為了住持不可說不可說轉佛剎微塵數世界的如來遺法的緣故而發菩提心。
顯果久近（三）：反顯的總束十二句
「像這樣地簡略說來——
「不是為了滿足一位佛的誓願的緣故，不是為了前往一個佛的國土的緣故，不是為了進入一位佛的眾會的緣故，不是為了任持一位佛的法眼的緣故，不是為了轉一位佛的法輪的緣故；
「不是為了知道一個世界之中諸劫的次第的緣故，不是為了知道一個眾生的心海的緣故，不是為了知道一個眾生的根海的緣故，不是為了知道一個眾生的業海的緣故，不是為了知道一個眾生的行海的緣故，不是為了知道一個眾生的煩惱海的緣故，不是為了知道一個眾生的煩惱習海的緣故——乃至於不是為了知道不可說不可說轉佛剎微塵數眾生的煩惱習海的緣故，而發菩提心。
顯果久近（四）：順釋——十四句「悉無餘」
「他是為了要教化調伏一切眾生，全無剩餘的緣故而發菩提心；
「為了要承事供養一切諸佛，全無剩餘的緣故而發菩提心；
「為了要嚴淨一切諸佛的國土，全無剩餘的緣故而發菩提心；
「為了要護持一切諸佛的正教，全無剩餘的緣故而發菩提心；
「為了要成滿一切如來的誓願，全無剩餘的緣故而發菩提心；
「為了要前往一切諸佛的國土，全無剩餘的緣故而發菩提心；
「為了要進入一切諸佛的眾會，全無剩餘的緣故而發菩提心；
「為了要知道一切世界之中諸劫的次第，全無剩餘的緣故而發菩提心；
「為了要知道一切眾生的心海，全無剩餘的緣故而發菩提心；
「為了要知道一切眾生的根海，全無剩餘的緣故而發菩提心；
「為了要知道一切眾生的業海，全無剩餘的緣故而發菩提心；
「為了要知道一切眾生的行海，全無剩餘的緣故而發菩提心；
「為了要滅除一切眾生的種種煩惱海，全無剩餘的緣故而發菩提心；
「為了要拔除一切眾生的煩惱習海，全無剩餘的緣故而發菩提心。
「善男子！撮取要點來說，菩薩是以像這樣的百萬阿僧祇（不可數）那麼多的方便行的緣故，而發菩提心。
顯果久近（五）：總結——我的願什麼時候才盡
「善男子！菩薩的行普遍進入一切法，因為全都證得的緣故；普遍進入一切剎土，因為全都嚴淨的緣故。
「所以說，善男子！要等一切世界都嚴淨盡了，我的願才會盡；要等一切眾生的煩惱習氣都拔盡了，我的願才會滿。」
彰法名字（一）：善財問這個解脫叫什麼名字
善財童子說——
「聖者！這個解脫叫作什麼名字呢？」
彰法名字（二）：離憂安隱幢，並以十個比方推崇諸大菩薩
她回答說——
「善男子！這個解脫名叫離憂安隱幢。
「善男子！我只知道這一個解脫門。至於那些菩薩摩訶薩——
「他們的心如同大海，全都能夠容受一切佛法；
「如同須彌山，志意堅固，不可動搖；
「如同善見藥，能夠除掉眾生煩惱的重病；
「如同明淨的太陽，能夠破除眾生無明的闇障；
「猶如大地，能夠作一切眾生的依處；
「猶如好風，能夠作一切眾生的義利；
「猶如明燈，能夠為眾生生出智慧之光；
「猶如大雲，能夠為眾生雨下寂滅之法；
「猶如淨月，能夠為眾生放出福德之光；
「猶如帝釋，全都能夠守護一切眾生。
「而我又怎麼能夠知道、能夠說出他們的功德之行呢？
指示後友：往南方那羅素國去問毘目瞿沙仙人
「善男子！在這裡的南方海潮這個地方，有一個國土，名叫那羅素；那裡有一位仙人，名叫毘目瞿沙。你到他那裡去問——菩薩該怎樣學菩薩行、修菩薩道？」
戀德禮辭：善財流淚思惟的十件難事
這時候，善財童子頂禮她的足，繞行無數匝，慇懃地瞻仰著，悲泣流淚，心裡這樣思惟著——
「得到菩提難，親近善知識難，遇到善知識難，得到菩薩的諸根難，清淨菩薩的諸根難，值遇同行的善知識難，如理地觀察難，依著教誨修行難，值遇能出生善心的方便難，值遇能增長一切智之法的光明難。」
這樣想過之後，他就辭別退出，繼續前行。
Seeking in Accord with the Teaching (one): Sudhana Calls to Mind the Three Likenesses Taught by the Previous Good Friend
At that time the youth Sudhana, receiving the power of the good friend, following the teaching of the good friend, calling to mind the words of the good friend, and delighting deeply in the good friend, thought in his heart in this way—
“It is because there is a good friend that I am made to see the Buddha; it is because there is a good friend that I am made to hear the Dharma.
“The good friend is my teacher, because for me he opens up and guides me into every sort of dharma of the Buddhas;
“The good friend is my eyes, because he causes me to see the Buddha, and to see him as boundless as empty space;
“The good friend is my ford and ferry (the boat-crossing at a ford), because he enables me to enter the lotus pool of the Buddhas, the Tathāgatas.”
Seeking in Accord with the Teaching (two): Journeying South Little by Little, and Seeing the Jewel Trees Standing in Rows and Ranks in the Garden of Universal Adornment
He journeyed south little by little, and coming to the place called Sea Tide, he saw a garden named Universal Adornment. Walls made of many jewels encircled it all around; all the jewel trees, standing in rows and ranks, adorned it.
All the jewel flower trees rained down every sort of wondrous flower, scattering them over that ground;
all the jewel incense trees, their fragrance dense and rising, perfumed the ten directions everywhere;
all the jewel garland trees rained down great jewel garlands, which hung down everywhere;
all the maṇi-jewel-king trees rained down great maṇi jewels, spread full over the whole ground;
all the jewel garment trees rained down garments of every sort of color, spread all around, each according to the way it ought to be in that place;
all the music trees, when the wind stirred them, became the sound of music, and that sound was wondrous, surpassing the music of the heavens;
all the trees of adorning things each rained down precious and marvelous playthings, distributed everywhere as adornment.
Seeing, Paying Respect, and Inquiring (one): The Ground of the Garden, the Halls and Pavilions, the Bathing Pools, the Water of Eight Virtues, the Jewel Canopies, and the Ponds
That ground was pure, with no unevenness of high and low. In the garden there were a million halls, all of them composed of great maṇi jewels; a million storied pavilions, covered over above with Jambūnada gold; a million palaces, adorned with Vairocana maṇi jewels set in among one another.
Ten thousand bathing pools, composed of many jewels; railings of the seven jewels encircling them all around; stairways of the seven jewels distributed on the four sides; water of the eight virtues, brimming full and clear within them, the fragrance of that water like the sandalwood of the heavens, golden sand spread over the bottom of the pools, and water-clearing jewels (a kind of jewel that makes water become clear) set in among one another everywhere.
Wild ducks, geese, peacocks, and kokila birds (birds of fine voice) sported within them, sending forth harmonious and refined sounds; jewel tāla trees stood in rows and ranks all around, covered above with jewel nets and hung with every sort of golden bell, which a slight breeze stirred gently, so that they constantly sent forth wondrous sounds.
Great jewel canopies too were set up, with jewel trees encircling them; and measureless maṇi jewel banners were raised up, their light shining everywhere as far as a hundred thousand yojanas.
In the garden there were also a million ponds, with black sandalwood mud settled thick over the bottom of the ponds, all the wondrous jewels spread out as lotus flowers upon the surface of the water, and the flowers made of great maṇi shining with light and color.
Seeing, Paying Respect, and Inquiring (two): The Great Palace Banner of Adornment, and the Ten Kinds of Jewel Lotus Seats
In the garden there was also a vast palace named Banner of Adornment. Wondrous jewels of the ocean treasury made its ground, beryl jewels made its pillars, Jambūnada gold covered it over above, and light-treasury maṇi made its adornment; the light-flames of measureless jewel kings blazed, and storied halls layer upon layer, with pavilions set between them, were adorned in every sort of way. The incense king Aruṇa and the incense king Awakening both sent forth wondrous fragrance, perfuming everything everywhere.
Within that palace there were also measureless jewel lotus seats laid out all around, namely—
the maṇi-jewel lotus seat Shining upon the Ten Directions, the Vairocana maṇi-jewel lotus seat, the maṇi-jewel lotus seat Shining upon the World, the maṇi-jewel lotus seat Wondrous Treasury, the maṇi-jewel lotus seat Lion Treasury, the maṇi-jewel lotus seat Treasury Free from Defilement, the maṇi-jewel lotus seat Universal Gate, the maṇi-jewel lotus seat Light Adornment, the pure maṇi-king jewel lotus seat Securely Abiding in the Great Ocean Treasury, and the maṇi-jewel lotus seat Vajra Lion.
Seeing, Paying Respect, and Inquiring (three): A Million Kinds of Canopy, a Million Jewel Nets, a Million Lights
In the garden there were also a million kinds of canopy, namely—garment canopies, garland canopies, incense canopies, flower canopies, branch canopies, maṇi canopies, true-gold canopies, canopies of adorning things, music canopies, canopies of the spiritual transformations of the elephant king, canopies of the spiritual transformations of the horse king, the maṇi-jewel canopy worn by Śakra—canopies of every sort such as these, their number a million.
There were also a million great jewel nets covering it over above, namely—jewel-bell nets, jewel-canopy nets, jewel-body nets, ocean-treasury pearl nets, dark-blue beryl maṇi-jewel nets, lion maṇi nets, moonlight maṇi nets, nets of many fragrances in every sort of form and image, jewel-crown nets, jewel-necklace nets—nets of every sort such as these, their number a million.
There were also a million great lights shining there, namely—the light of flame-light maṇi jewels, the light of sun-treasury maṇi jewels, the light of moon-banner maṇi jewels, the light of incense-flame maṇi jewels, the light of surpassing-treasury maṇi jewels, the light of lotus-treasury maṇi jewels, the light of flame-banner maṇi jewels, the light of great-lamp maṇi jewels, the light of maṇi jewels shining everywhere upon the ten directions, the light of incense-light maṇi jewels—lights of every sort such as these, their number a million.
Seeing, Paying Respect, and Inquiring (four): The Ten Kinds of Offering Things Constantly Rained Down
There a million kinds of adorning things were constantly rained down;
a million kinds of black sandalwood incense, sending forth wondrous sounds;
a million kinds of mandārava flowers surpassing those of the heavens, scattered about;
a million kinds of necklaces surpassing those of the heavens, used as adornment;
a million kinds of wondrous jewel garland-sashes surpassing those of the heavens, hanging down everywhere;
a million kinds of wondrous garments of every sort of color, surpassing those of the heavens;
the wondrous light of a million kinds of variously colored maṇi jewels, shining everywhere;
a million sons of the gods gazing up in gladness and delight, bowing with head and face to the ground;
a million palace women casting their bodies down out of empty space;
a million bodhisattvas reverently drawing near, constantly delighting to hear the Dharma.
Seeing, Paying Respect, and Inquiring (five): The Bodily Marks of the Laywoman Fulfilled Vow, and Her Retinue
At that time the laywoman Fulfilled Vow was sitting upon a seat of true gold, wearing a crown made of ocean-treasury pearl nets, wearing bracelets of true gold and jewels surpassing those of the heavens, her hair hanging down dark blue, her head adorned with a great maṇi net, maṇi jewels of the lion's mouth for her earrings, wish-fulfilling maṇi jewel kings for her necklace, and all the jewel nets hanging down and covering her body; a hundred thousand koṭis of nayutas of beings bent their bodies in reverence.
From the east measureless beings came to where she was, namely—Brahmā gods, gods of Brahmā's Multitude, Great Brahmā gods, gods of Brahmā's Ministers, and Sovereign gods, and so on up to all humans and nonhumans; and from the south, the west, and the north, from the four intermediate directions, from above and from below, it was all just so.
Seeing, Paying Respect, and Inquiring (six): The Benefit Obtained by All Who See Her
For all who see this laywoman—
all their sicknesses and pains are wholly removed and extinguished, they leave far behind the defilement of the afflictions, the thorns of the various views are pulled out, the mountain of obstruction is broken down, and they enter the pure objective realm where there is no obstruction;
all the roots of good they have are increased and made bright, and the various faculties are nourished and grown;
they enter every gate of wisdom and enter every gate of dhāraṇī (the holding and bearing of all dharmas); every gate of samādhi, every gate of great vows, every gate of wondrous practice, and every gate of merit are all made to appear before them;
their minds are vast, they are complete in spiritual penetrations, their bodies are without obstruction, and they can reach every place.
Seeing, Paying Respect, and Inquiring (seven): Sudhana Enters the Garden, Pays Respect, and Asks His Question
At that time the youth Sudhana entered the garden Universal Adornment and observed it everywhere, and saw the laywoman Fulfilled Vow sitting upon a wondrous seat; he went forward to where she was, bowed to her feet, circled her measureless times, and then said to her—
“Holy one! I have already given rise, before this, to the mind of anuttarā-samyak-saṃbodhi (the mind that seeks unsurpassed perfect awakening), yet I still do not know how a bodhisattva is to study the practice of a bodhisattva, and how he is to cultivate the path of a bodhisattva. I have heard that the holy one is well able to draw others on and instruct them; I pray that you will tell it for me!”
Praising and Conferring the Dharma (one): I Have Obtained Only One Gate of Liberation
Fulfilled Vow told him, saying—
“Son of good family! I have obtained only one gate of liberation of the bodhisattvas. If there are those who see me, who hear of me, who call me to mind, who dwell together with me, or who provide for me, none of it will be wasted.
Praising and Conferring the Dharma (two): Those Who Cannot See Me, and Those Who Do See Me
“Son of good family! If there are beings who do not plant roots of good, who are not gathered in by good friends, and who are not held in mind and guarded by the Buddhas, such a person can never in the end see me.
“Son of good family! All beings who are able to see me obtain non-retrogression in anuttarā-samyak-saṃbodhi.
Praising and Conferring the Dharma (three): The Buddhas of the Ten Directions Constantly Come Here and Tell Me the Dharma
“Son of good family! The Buddhas of the east constantly come here and, seated upon jewel seats, tell me the Dharma; and from the south, the west, and the north, from the four intermediate directions, from above and from below, all the Buddhas likewise come here and, seated upon jewel seats, tell me the Dharma.
“Son of good family! I am constantly not apart from seeing the Buddhas and hearing the Dharma, and I dwell together with the bodhisattvas.
Praising and Conferring the Dharma (four): The Great Assembly in the Garden, Eighty-Four Thousand Koṭis of Nayutas
“Son of good family! The great assembly here with me numbers eighty-four thousand koṭis of nayutas, and all of them practice together with me in this garden, and all of them have obtained non-retrogression in anuttarā-samyak-saṃbodhi; and the remaining beings who dwell in this garden have all likewise entered everywhere into the stage of non-retrogression.”
Exhausting the Shallowness and Depth of the Cause (one): Sudhana Asks How Long Ago She Gave Rise to the Mind
Sudhana said to her—
“Holy one, is it long ago, or lately, that you gave rise to the mind of anuttarā-samyak-saṃbodhi?”
Exhausting the Shallowness and Depth of the Cause (two): The Ten Buddhas She Has Served, and Buddhas as Many as the Sands of Thirty-Six Gaṅgā Rivers
She answered, saying—
“Son of good family! I call to mind that in the past, in the presence of the Buddha Lamp Lighter, I cultivated the practice of purity (brahmacarya), reverently made offerings, and heard the Dharma and upheld it;
“and before him, in the presence of the Buddha Free from Defilement, I left the household life and studied the way, and upheld the true Dharma;
“and before him, in the presence of the Buddha Wondrous Banner; and before him, in the presence of the Buddha Surpassing Sumeru; and before him, in the presence of the Buddha Treasury of Lotus Virtue; and before him, in the presence of the Buddha Vairocana; and before him, in the presence of the Buddha Universal Eye; and before him, in the presence of the Buddha Brahmā Life Span; and before him, in the presence of the Buddha Vajra Qi; and before him, in the presence of the Buddha Poluona Deva.
“Son of good family! I call to mind that in the past, within measureless kalpas and measureless births, in this way one after another, in the presence of Buddhas as many as the sands of thirty-six Gaṅgā rivers, I served them all, reverently made offerings, heard the Dharma and upheld it, and purely cultivated the practice of purity. What lies before that is what the knowledge of a Buddha knows, and is not what I am able to fathom.
Exhausting the Shallowness and Depth of the Cause (three): The Eleven Kinds of ‘Without Measure’
“Son of good family! The bodhisattva's first giving rise of the mind is without measure, because it fills the whole Dharma realm;
“the bodhisattva's gate of great compassion is without measure, because it enters everywhere into all the worlds;
“the bodhisattva's gate of great vows is without measure, because it reaches ultimately to the Dharma realm of the ten directions;
“the bodhisattva's gate of great kindness is without measure, because it covers all beings everywhere;
“the practice the bodhisattva cultivates is without measure, because he cultivates it in all lands and in all kalpas;
“the bodhisattva's power of samādhi is without measure, because it makes the path of the bodhisattva non-retrogressive;
“the bodhisattva's power of dhāraṇī is without measure, because it is able to hold and bear all the worlds;
“the bodhisattva's power of the light of knowledge is without measure, because it is able to enter and realize the three times everywhere;
“the bodhisattva's power of spiritual penetration is without measure, because it manifests everywhere all the nets of lands;
“the bodhisattva's power of eloquence is without measure, because with one single sound all beings alike understand;
“the bodhisattva's pure body is without measure, because it wholly pervades all the Buddha-fields.”
Showing Forth Whether the Fruit Is Far or Near (one): Sudhana Asks How Long Until She Becomes a Buddha
The youth Sudhana said—
“Holy one, how long will it yet be before you obtain anuttarā-samyak-saṃbodhi?”
Showing Forth Whether the Fruit Is Far or Near (two): Showing It in Reverse—It Is Not for Any One Thing That One Gives Rise to the Mind of Awakening
She answered, saying—
“Son of good family! It is not for the sake of teaching, transforming, and taming one being that a bodhisattva gives rise to the mind of awakening, nor for the sake of teaching, transforming, and taming a hundred beings that he gives rise to the mind of awakening, and so on up to: it is not for the sake of teaching, transforming, and taming beings as many as unspeakably unspeakable turnings that he gives rise to the mind of awakening;
“it is not for the sake of teaching and transforming the beings of one world that he gives rise to the mind of awakening, and so on up to: it is not for the sake of teaching and transforming the beings of worlds as many as unspeakably unspeakable turnings that he gives rise to the mind of awakening;
“it is not for the sake of teaching and transforming the beings of worlds as many as the dust motes of one Jambudvīpa that he gives rise to the mind of awakening, nor for the sake of teaching and transforming the beings of worlds as many as the dust motes of a three-thousandfold great-thousand world-system that he gives rise to the mind of awakening, and so on up to: it is not for the sake of teaching and transforming the beings of worlds as many as the dust motes of unspeakably unspeakable turnings of three-thousandfold great-thousand world-systems that he gives rise to the mind of awakening;
“it is not for the sake of making offerings to one Tathāgata that he gives rise to the mind of awakening, and so on up to: it is not for the sake of making offerings to Tathāgatas as many as unspeakably unspeakable turnings that he gives rise to the mind of awakening;
“it is not for the sake of making offerings to the Tathāgatas who appear in the world one after another within one world that he gives rise to the mind of awakening, and so on up to: it is not for the sake of making offerings to the Tathāgatas who appear in the world one after another within worlds as many as unspeakably unspeakable turnings that he gives rise to the mind of awakening;
“it is not for the sake of making offerings to the Tathāgatas who appear in the world one after another within worlds as many as the dust motes of one three-thousandfold great-thousand world-system that he gives rise to the mind of awakening, and so on up to: it is not for the sake of making offerings to the Tathāgatas who appear in the world one after another within worlds as many as the dust motes of unspeakably unspeakable turnings of Buddha-fields that he gives rise to the mind of awakening;
“it is not for the sake of adorning and purifying one world that he gives rise to the mind of awakening, and so on up to: it is not for the sake of adorning and purifying worlds as many as unspeakably unspeakable turnings that he gives rise to the mind of awakening;
“it is not for the sake of adorning and purifying worlds as many as the dust motes of one three-thousandfold great-thousand world-system that he gives rise to the mind of awakening, and so on up to: it is not for the sake of adorning and purifying worlds as many as the dust motes of unspeakably unspeakable turnings of three-thousandfold great-thousand world-systems that he gives rise to the mind of awakening;
“it is not for the sake of abiding in and upholding the Dharma left behind by one Tathāgata that he gives rise to the mind of awakening, and so on up to: it is not for the sake of abiding in and upholding the Dharma left behind by Tathāgatas as many as unspeakably unspeakable turnings that he gives rise to the mind of awakening;
“it is not for the sake of abiding in and upholding the Dharma left behind by the Tathāgatas of one world that he gives rise to the mind of awakening, and so on up to: it is not for the sake of abiding in and upholding the Dharma left behind by the Tathāgatas of worlds as many as unspeakably unspeakable turnings that he gives rise to the mind of awakening;
“it is not for the sake of abiding in and upholding the Dharma left behind by the Tathāgatas of worlds as many as the dust motes of one Jambudvīpa that he gives rise to the mind of awakening, and so on up to: it is not for the sake of abiding in and upholding the Dharma left behind by the Tathāgatas of worlds as many as the dust motes of unspeakably unspeakable turnings of Buddha-fields that he gives rise to the mind of awakening.
Showing Forth Whether the Fruit Is Far or Near (three): The Twelve Sentences That Gather Up the Reverse Showing
“To speak of it in brief in this way—
“it is not for the sake of fulfilling the vow of one Buddha, not for the sake of going to the land of one Buddha, not for the sake of entering the assembly of one Buddha, not for the sake of holding and bearing the Dharma eye of one Buddha, not for the sake of turning the Dharma wheel of one Buddha;
“not for the sake of knowing the sequence of the kalpas within one world, not for the sake of knowing the mind-ocean of one being, not for the sake of knowing the faculty-ocean of one being, not for the sake of knowing the karma-ocean of one being, not for the sake of knowing the practice-ocean of one being, not for the sake of knowing the affliction-ocean of one being, not for the sake of knowing the ocean of the habit-energies of the afflictions of one being—and so on up to: not for the sake of knowing the ocean of the habit-energies of the afflictions of beings as many as the dust motes of unspeakably unspeakable turnings of Buddha-fields, that he gives rise to the mind of awakening.
Showing Forth Whether the Fruit Is Far or Near (four): Explaining It in Order—Fourteen Sentences of ‘Wholly Without Remainder’
“It is because he wishes to teach, transform, and tame all beings, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to serve and make offerings to all the Buddhas, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to adorn and purify the lands of all the Buddhas, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to guard and uphold the true teaching of all the Buddhas, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to accomplish and fulfill the vows of all the Tathāgatas, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to go to the lands of all the Buddhas, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to enter the assemblies of all the Buddhas, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to know the sequence of the kalpas within all the worlds, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to know the mind-ocean of all beings, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to know the faculty-ocean of all beings, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to know the karma-ocean of all beings, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to know the practice-ocean of all beings, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to extinguish the various affliction-oceans of all beings, wholly without remainder, that he gives rise to the mind of awakening;
“because he wishes to pull out the ocean of the habit-energies of the afflictions of all beings, wholly without remainder, that he gives rise to the mind of awakening.
“Son of good family! To take up what is essential and speak of it: it is by such practices of skillful means as these, a million asaṃkhyeyas of them (numbers beyond counting), that the bodhisattva gives rise to the mind of awakening.
Showing Forth Whether the Fruit Is Far or Near (five): The Conclusion—When Will My Vow Be Exhausted
“Son of good family! The practice of the bodhisattva enters everywhere into all dharmas, because he realizes them all; and it enters everywhere into all lands, because he adorns and purifies them all.
“Therefore it is said, son of good family: only when all worlds have been adorned and purified to exhaustion will my vow be exhausted; only when the habit-energies of the afflictions of all beings have been pulled out to exhaustion will my vow be fulfilled.”
Making Plain the Name of the Dharma (one): Sudhana Asks What This Liberation Is Named
The youth Sudhana said—
“Holy one, what is this liberation named?”
Making Plain the Name of the Dharma (two): The Banner of Freedom from Sorrow and Security, and the Ten Likenesses by Which She Defers to the Great Bodhisattvas
She answered, saying—
“Son of good family! This liberation is named the Banner of Freedom from Sorrow and Security.
“Son of good family! I know only this one gate of liberation. As for those bodhisattva-mahāsattvas—
“their minds are like the great ocean, for they are all able to receive and hold all the Buddha-dharmas;
“like Mount Sumeru, their aim and intent firm and not to be shaken;
“like the medicine Well Seen, able to remove the heavy sickness of the afflictions of beings;
“like the bright and pure sun, able to break the dark obstruction of the ignorance of beings;
“like the great earth, able to be the place of reliance for all beings;
“like a good wind, able to work the benefit and welfare of all beings;
“like a bright lamp, able to give rise to the light of wisdom for beings;
“like a great cloud, able to rain down for beings the dharma of quiescent cessation;
“like the pure moon, able to send forth for beings the light of merit;
“like Śakra, all of them able to guard and protect all beings.
“And how could I know, or be able to tell of, their practice of merit?
Pointing to the Next Friend: Go South to the Land of Narasu and Ask the Seer Supreme Fearless Voice
“Son of good family! To the south of here, at the place called Sea Tide, there is a land named Narasu; there is a seer there named Supreme Fearless Voice. Go to him and ask—how is a bodhisattva to study the practice of a bodhisattva, and to cultivate the path of a bodhisattva?”
Cherishing Her Virtue, Bowing, and Taking Leave: The Ten Hard Things Sudhana Pondered as He Wept
At that time the youth Sudhana bowed to her feet, circled her measureless times, gazed up at her with earnest devotion, wept and shed tears, and pondered in his heart in this way—
“It is hard to obtain awakening; hard to draw near to a good friend; hard to meet with a good friend; hard to obtain the faculties of a bodhisattva; hard to purify the faculties of a bodhisattva; hard to meet with a good friend who practices together with one; hard to observe in accord with principle; hard to cultivate in accord with the teaching; hard to meet with the skillful means that give birth to a good mind; hard to meet with the light of the dharma that increases all-knowledge.”
Having had these thoughts, he took his leave, withdrew, and went on his way.
從三個比方開始：善財自己說善知識是什麼
這一參的開頭不寫路，寫的是善財心裡的一段話。他說「因善知識，令我見佛；因善知識，令我聞法」，接著連下三個比方——「善知識者是我師傅，示導於我諸佛法故」「善知識者是我眼目，令我見佛如虛空故」「善知識者是我津濟，令我得入諸佛如來蓮華池故」。
要問的是：三個比方是不是同一件事說三遍？不是。師傅所繫的動詞是「示導」，是把路指給你；眼目所繫的動詞是「見」，是你自己看見；津濟是渡口舟渡，所繫的動詞是「入」，是你自己走進去。指、見、入，一層比一層近，最後那一層是自己下水的。
排一個誤解：把善知識讀成『代我修行的人』。經文三喻沒有一喻說善知識替你到彼岸，三喻說的都是他讓你自己能到。落到地上：檢查自己對一位師長的依止落在哪一喻上——若只停在『他說我聽』，那還在第一喻；眼目與津濟兩層，是要自己動的。
澄觀科此為六段之第一「依教趣求」，並指出這段有十句，前五句是結集經者的敘述，後五句才是善財所念的內容。
南行到海潮：一座園子為什麼要寫這麼長
善財「漸漸南行，至海潮處，見普莊嚴園」。從這一句起，經文用了約四分之一的篇幅寫這座園子——寶樹（先一總句而後別列七類）、殿堂樓閣、浴池、八功德水、水鳥、寶多羅樹、寶帳、寶幢、陂池。
要問的是：一部教人發菩提心的經，為什麼要花這麼多字寫景？依經文自己的次第，這一段落在「見敬諮問」的「見」上——善財還沒開口，先是看。看什麼？看的是這位善知識所住的境。一個人的境與他的行是一件事的兩面：她的法門是『見我者皆不退』，所以她的住處先就寫成一個凡走進去的都受用的地方。
寶樹一段先立一句總說——一切寶樹行列莊嚴——其下才別列七類：寶華樹、寶香樹、寶鬘樹、摩尼寶王樹、寶衣樹、音樂樹、莊嚴具樹。七類之所以逐類列出，不是為了鋪張。細看這七類每一類都繫一個動作——寶華樹「雨眾妙華」、寶香樹「香氣氛氳」、寶鬘樹「雨大寶鬘」、音樂樹「風動成音」——樹不是擺設，樹在給。整座園子從第一句起就在施與。落到地上：讀依報段不要跳過，那是在寫一個修行人所形成的場。
澄觀科此為第二「見敬諮問」之初分，並判依報有十事莊嚴，其第一即寶牆圍繞。
其地清淨無有高下：園中的堂閣池沼在說一件事
「其地清淨無有高下」——這一句是本段的眼。其下百萬殿堂、百萬樓閣、百萬宮殿、一萬浴池、七寶欄楯、七寶階道、八功德水，鋪排極盛，卻先立一句「無有高下」。
要問的是：這句與其後的莊嚴是什麼關係？莊嚴愈盛，愈容易生高下之見——這裡好那裡不好，這座殿勝那座殿。經文先斷了這條路：地是平的。
再看八功德水一段：水香如天栴檀、金沙布底、寶珠間錯，而水中有鳧鴈孔雀「出和雅音」，寶多羅樹上金鈴「恒出美音」。莊嚴到最後落在聲音上。
莊嚴幢殿與寶蓮華座：善知識所坐之處
依報寫到中段，經文收攏到一處——「園中復有廣大宮殿，名：莊嚴幢」。這座殿有名字，前面百萬座殿堂都沒有名字。有名字，就是要單獨看它。
澄觀於此判為「嚴敷殿座」，並說這是別明善友所坐之處，先寫殿、後寫座。殿以海藏妙寶為地、毘瑠璃寶為柱、閻浮檀金覆上、光藏摩尼莊嚴，再加阿盧那香王與覺悟香王普薰一切。座則先說無量寶蓮華座周迴布列，然後舉出十個名字——自照耀十方摩尼寶蓮華座起，至金剛師子摩尼寶蓮華座止。
要問的是：經文既明說座是無量，為什麼又只舉十個名字？十在本經是圓滿之數，不是計量——無量之座舉十名以示其類，不是恰好十個座位可數。所顯的正是坐處之無量：法是開的，不是佔的。落到地上：看見『殿只一名而座則無量』這個對比，就看見了本段的骨——所住的處要專，所開的門要廣。
帳、網、光明：三組「所謂」為什麼各列十餘種
接著三段句式完全一樣：「園中復有百萬種帳，所謂……如是等，其數百萬」「有百萬大寶網彌覆其上，所謂……如是等，其數百萬」「有百萬大光明之所照耀，所謂……如是等，其數百萬」。帳列十二種，網列十種，光明列十種。
要問的是：既然說「其數百萬」，何必先列這十來種？這正是本經的一種教法——先給你數得清的，再告訴你數不清的。若只說百萬，那是一個聽過就算的數字；先讓你一項一項讀過去（衣帳、鬘帳、香帳、華帳、枝帳……），讀到第十二項時你已經累了，這時「其數百萬」四字才有分量。
再看三組的次第：帳是覆在上的、網是彌覆其上的、光明是照耀的。由密而疏，由遮而透——帳網是遮蔽之物，而最後一組是光。遮到極處而透出光來，這是排列自身在說話。落到地上：讀「所謂」句群要逐項讀完，不要跳到「如是等」。跳過去，這段就白寫了。
常雨十句：這座園子恆常在給
三組列完，經文轉入十個「百萬」句：「常雨百萬莊嚴具」，其下黑栴檀香出妙音聲、曼陀羅華而以散之、瓔珞以為莊嚴、妙寶鬘帶處處垂下、眾色妙衣、雜色摩尼寶妙光普照，然後是百萬天子瞻仰作禮、百萬采女投身而下、末句「百萬菩薩恭敬親近常樂聞法」。
要問的是：這十句與前面的莊嚴有什麼不同？前面寫「有」，這裡寫「常雨」——不是擺在那裡，是不斷落下來的。而十句的次第由物而人：前七句是物（具、香、華、瓔珞、鬘帶、衣、光），後三句是人（天子、采女、菩薩），而末句落在「常樂聞法」。
所以整段依報的終點不是寶物，是有人在那裡聽法。澄觀判此十事之末為「凡聖欣敬」，正是此意。落到地上：一個道場的莊嚴，最後看的不是它有什麼，是有沒有人在那裡安心聽法。
她的身相：眷屬曲躬與十方眾來
「時，休捨優婆夷坐真金座」——正報一段起。經文寫她戴海藏真珠網冠、挂真金寶釧、垂紺青髮、大摩尼網莊嚴其首、師子口摩尼寶為耳璫、如意摩尼寶王為瓔珞、一切寶網垂覆其身，然後「百千億那由他眾生曲躬恭敬」。
要問的是：一位優婆夷為什麼寫得這樣華貴？此處正是本參表法之所繫。前六參是比丘、良醫、長者，這一參是在家女人；澄觀於前一參之末即先點出所以然——「入俗故寄優婆夷矣」。既是入俗，就要現俗中之相；不現俗相，入俗一義就落空了。她的瓔珞不是障道之物，是入俗之具。
其下寫十方眾來：東方梵天、梵眾天、大梵天、梵輔天、自在天，乃至一切人及非人，南西北方四維上下皆亦如是。澄觀判為「十方雲仰」。落到地上：所化之廣，是由能化之入俗而來的——她若不在俗中，這些俗中人不會來。
見益十句：見到她，身上發生什麼
「其有見此優婆夷者」以下是本參最要緊的一段。經文列出：一切病苦悉得除滅、離煩惱垢、拔諸見刺、摧障礙山、入於無礙清淨境界、增明一切所有善根、長養諸根、「入一切智慧門，入一切總持門」、一切三昧門大願門妙行門功德門皆得現前、其心廣大具足神通身無障礙至一切處。
要問的是：這十句是平列的嗎？不是，是一條上行的線。先除（病苦、煩惱垢、見刺、障礙山），次入（無礙清淨境界），次長（善根、諸根），次現前（智慧門、總持門以下六門），末後遍（身無障礙，至一切處）。除、入、長、現、遍——這是一個完整的次第，被寫成一串。
其中「拔諸見刺」一句要留意：見被說成刺。刺不在外面，是扎在自己身上的；所以拔見不是換一個看法，是把扎著的那根取出來。落到地上：這十句可以當作一面鏡子——親近一位善知識之後，看看這五個階段自己走到哪裡。
善財的問：三句話裡有兩層
善財入園、周遍觀察、見她坐於妙座，往詣頂禮、遶無數匝，然後說「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，願為我說！」
要問的是：他為什麼先報「我已先發菩提心」？這一句在善財全部參訪中反覆出現，是一個定式，而定式自有其義——問法之前先交代自己的地位。已發心，所以問的是行與道，不是問要不要發心。若心未發而問行，所問即不成立。
再看二問之別：「學菩薩行」是就所修之行說，「修菩薩道」是就所行之路說；一是事，一是程。二問並下，是要一個既有內容又有次第的答案。落到地上：問法的品質決定答法的品質。把自己站在哪裡先說清楚，再問，這是善財每一參都在示範的事。
我唯得一解脫門：本參法門的體與用
休捨開口第一句是「善男子！我唯得菩薩一解脫門」，緊接著就說它的用——「若有見聞憶念於我，與我同住，供給我者，悉不唐捐」。
要問的是：「不唐捐」三字何以能作一個法門的體用？唐捐是白費。她說凡與我發生關係的——見、聞、憶念、同住、供給——沒有一樣是白費的。澄觀判此為總舉體用，並說這法門之名下所顯之用，就約在「不空」二字上。
這裡有一個容易讀歪的地方：不是她有神力使人得益，而是她的行已經到了一個地步，凡與之相接者必受用。所以下文才說十方諸佛常來為她說法——她的境已經是這樣了。落到地上：一個人修到什麼程度，看的不是他能做什麼，是別人碰到他會發生什麼。
見不到我的人：一句反顯
「善男子！若有眾生不種善根，不為善友之所攝受，不為諸佛之所護念，是人終不得見於我」——這是全段唯一的反面句。其後才接正面：「其有眾生得見我者，皆於阿耨多羅三藐三菩提獲不退轉」。
要問的是：為什麼要先說見不到的人？澄觀判此一節為「明益物不空用，先反、後順」，並且點出反顯之所以立——見皆不退者，正顯若得方便，即至不退住之位。也就是說，這一反一正是在說明本參所寄之位為何是「不退住」。
那麼「不退」究竟不退在哪裡？澄觀《鈔》於寄不退住一句下續申其所以：此位入於無生畢竟空之理，心心常行空、無相、無願，止與觀「雙運」，所以外緣不能壞，湛然如澄清之海。要問的是：為什麼非得雙運才不退？只止不觀，定力雖強而慧不明，境一變就被境轉；只觀不止，見得明白而心不住，遇事仍然散。止觀雙運，是看得清又坐得住——兩件同時在，外緣才推不動。而末一喻「湛猶澄海」尤要：海之所以澄，不是因為沒有風，是因為它深。落到地上：問自己的不退是哪一種——是沒遇到事所以沒退，還是遇了事而推不動。
排一個誤解：把「終不得見」讀成她拒人。經文列的三個條件——不種善根、不為善友攝受、不為諸佛護念——沒有一項是她做的，全是那人自己的因緣未具。見不到，不是被擋在門外，是還走不到門口。落到地上：遇不到善知識時，該檢查的是這三條，不是抱怨機緣。
十方諸佛常來這裡：她的日常是什麼樣子
「善男子！東方諸佛常來至此，處於寶座為我說法」，其下南西北方四維上下一切諸佛悉來，然後一句總結——「我常不離見佛聞法，與諸菩薩而共同住」。
要問的是：這是在誇耀嗎？澄觀判此為「諸佛被益用」，並釋其理——以與三寶同住故，與我住者皆悉不空。也就是說，這一段不是說她的地位高，是說她的處所裡本來就有佛法僧；所以住在這裡的人，同時也就在三寶之中。前一段說『與我同住不唐捐』，理由到這裡才給出來。
再看「常不離」三字：不是她時常去見佛，是佛常來這裡。落到地上：一個修行人的日常若已經是見佛聞法，那麼親近他的人自然也就進了這個日常——這是本參所以能『見我者皆不退』的實際緣由。
八萬四千億那由他：園中的人都不退
「善男子！我此大眾，有八萬四千億那由他，皆在此園與我同行，悉於阿耨多羅三藐三菩提得不退轉」，末後又補一句——其餘住此園者，亦皆普入不退轉位。
要問的是：同行者不退可以理解，為什麼『其餘住此園者』也不退？澄觀判此為「引證不空」，說現與同住者皆不退，正證前面『與我同住不唐捐』一句不虛。
這裡分了兩等人：一等是「與我同行」的，一等是只是「住此園」的。前者是共修，後者只是住在其中。而經文說後者也普入不退轉位。落到地上：這一句在說環境的力量。同行當然更好，但連只是待在那裡都受益——所以擇處而居，本身就是修行的一部分。這也正回應了前面依報段寫得那樣長的緣由。
發心多久了：十位佛與三十六恒河沙
善財問「聖者發阿耨多羅三藐三菩提心為久近耶？」她答的方式很特別——不說時間，說佛。「我憶過去，於然燈佛所，修行梵行，恭敬供養，聞法受持」，其下離垢佛、妙幢佛、勝須彌佛、蓮華德藏佛、毘盧遮那佛、普眼佛、梵壽佛、金剛𪗇佛、婆樓那天佛，逐位往前推，然後總說「如是次第三十六恒河沙佛所，皆悉承事，恭敬供養，聞法受持，淨修梵行」，末以一句斷後——「於此已往，佛智所知，非我能測」。
要問的是：為什麼偏取三十六這個數？澄觀先就淺近處說，總三十六恒者，近佛既多，發心已久；再說何以取此數——顯已過前六位，位位具修六度，六六三十六，皆是恒沙性德。三十六不是計量，是六位與六度的交乘。他並注明《涅槃》亦有此數。《演義鈔》復辨這個數的來歷：所指是《涅槃》第六卷〈如來性品〉所說的四依義，而那裡只有從一恒河沙佛所發心到八恒河沙佛所發心的一至八之積，並沒有三十六這個數目。三十六是逐級累加而得的——一上加二為三，三上加三為六，六上加四為十，十上加五為十五，十五上加六為二十一，二十一上加七為二十八，二十八上加八為三十六。所以鈔家自己標明這是「義取」，而隨即又說「理必應然」：這個數不是彼經明文所列，卻在理上必定如此。要問的是：既是義取，何不逕說一至八就好？因為所取的不是那部經的數，是六位六度之交乘要有一個可指的落處；彼經之積正好與之相應，故取而不改。落到地上：讀古德的數字，先要分清哪些是經文明列，哪些是疏鈔於理上推出來的——二者都可用，但不可混。
而末句「非我能測」是本段最要緊的。她不是不知道自己修了多久，是知道這件事本來沒有一個可測的底。落到地上：問一個修行人『你修多久了』，若他答得出一個數字，那個數字多半就是他的邊界。
十一句「無有量」：發心為什麼沒有初際
答完因緣，她換一個方式再答一次：「菩薩初發心無有量，充滿一切法界故」，其下十句各立其所以：大悲門無有量，普入一切世間故；大願門無有量，究竟十方法界故；大慈門無有量，普覆一切眾生故；所修行無有量，於一切剎一切劫中修習故；三昧力無有量，令菩薩道不退故；總持力無有量，能持一切世間故；智光力無有量，普能證入三世故；神通力無有量，普現一切剎網故；辯才力無有量，一音一切悉解故；末句「菩薩清淨身無有量，悉遍一切佛剎故」——十一句，句句先立無有量，後繫一個「故」。
這十一個「故」不是同一個理由說十一遍，每一句所繫之理各不相同，合起來才是一個次第。初發心繫「充滿一切法界」，是就發心自身之量說。次三句繫所緣之廣：大悲繫「普入一切世間」——世間有多廣，悲就有多廣；大願繫「究竟十方法界」——願的邊界是法界的邊界；大慈繫「普覆一切眾生」——慈所覆的是一切眾生。第五句「所修行」繫「於一切剎一切劫中修習」，是就時處之長說：不只處處，還要時時。其下五句轉入五種力，力力各有其用：三昧力繫「令菩薩道不退」——定是不退之根，本參所寄之位正是不退住，所以這一句與全參之名相應；總持力繫「能持一切世間」——所持者不只是法句，是世間，故總持不是記性好，是承得住；智光力繫「普能證入三世」——照的不是一時，是三世；神通力繫「普現一切剎網」——現身之處遍於剎網；辯才力繫「一音一切悉解」——一音而眾類俱解，故辯才不在多言。末句清淨身繫「悉遍一切佛剎」，由心之量收到身之遍。
排一個誤解：把這十一句讀成十一種功德的清單。它不是清單，是一條由心而緣而時處而力用而身的線——發心無量，故所緣無量；所緣無量，故時處無量；時處無量，故力用無量；力用無量，故身亦無量。落到地上：若覺得自己的定力、持力、辯才有限，先回頭看第一句——量是從發心那裡來的。
要問的是：這十一句和前面的三十六恒河沙是什麼關係？澄觀判前者為約因緣答，此段為約心量答，並說其意在顯發心稱法界。他更進一步：眾生亦無初際，從癡有愛；而菩薩發心，癡愛無初，心亦無終。
這句話要慢讀。眾生的癡與愛找不到一個起點——你說不出自己是哪一刻開始迷的。菩薩的發心正是對著這個癡愛而起，癡愛既無初，發心也就無初；無初則亦無終。所以「久近」這個問法本身，在這裡就化掉了。落到地上：不要用時間丈量自己的道心。凡能被丈量的，都是有初有終的東西。
不為……故發菩提心：二十四句反顯
善財再問「聖者久如當得阿耨多羅三藐三菩提？」她的答案是一長串否定，自「菩薩不為教化調伏一眾生故發菩提心」起，一個眾生、一百眾生、乃至不可說不可說轉眾生；一世界眾生、閻浮提微塵數世界眾生、三千大千世界微塵數世界眾生；供養一如來乃至不可說不可說轉如來；嚴淨一世界乃至不可說不可說轉世界；住持一如來遺法乃至不可說不可說轉世界如來遺法。
澄觀判此為反釋無齊限，並分二十四句為四組——初八化生、次六供佛、次四嚴剎、後六持法。
要問的是：既然連「不可說不可說轉」都否定了，那到底為什麼發心？關鍵在句式。它否定的不是數量大小，是『為了一個確定的量而發心』這件事本身。你把量放到多大都一樣，只要它是一個量，就有邊；有邊就有滿的一天，有滿的一天就有停的一天。
其後「如是略說，不為滿一佛誓願故」以下又十二句總束，自滿佛誓願、往佛國土、入佛眾會、持佛法眼、轉佛法輪，到知世界劫次第、知眾生心海根海業海行海煩惱海煩惱習海。落到地上：檢查自己的發心有沒有一個『等到……就好了』——那個『就好了』，正是這一段所否定的東西。
欲……悉無餘故發菩提心：十四句順釋
反顯完了，經文翻面：「欲教化調伏一切眾生悉無餘故發菩提心」，其下承事供養一切諸佛、嚴淨一切諸佛國土、護持一切諸佛正教、成滿一切如來誓願、往一切諸佛國土、入一切諸佛眾會、知一切世界中諸劫次第、知一切眾生心海、知一切眾生根海、知一切眾生業海、知一切眾生行海、滅一切眾生諸煩惱海、拔一切眾生煩惱習海——十四句，句句以「一切」對前面的「一」，句句以「悉無餘」收。澄觀判此為順釋無齊限，亦有別有總。
要問的是：「一切」和「不可說不可說轉」哪個大？從數目上說後者大得無法比擬，但前者是無邊，後者仍是一個數。這正是前段長串鋪排的用意——把數推到人想像的極限，再讓你看見它仍然是有限的，然後才說「一切」「悉無餘」。
再看十四句內部的分工：十四句不是十四個同類的項目。前八句是所行——教化、供養、嚴淨、護持、成滿誓願、往國土、入眾會、知劫次第；中四句是所知之四海——心海、根海、業海、行海；末二句是所斷——一個說「滅一切眾生諸煩惱海」，一個說「拔一切眾生煩惱習海」。
要問的是：為什麼所知列四海，所斷卻分煩惱與習氣二事？四海是眾生的四個面：心是他當下所樂，根是他堪受什麼，業是他已作的，行是他正在走的——不知這四面，教化就無從下手，所以四海繫於「知」。而所斷之所以分二：煩惱是現行的，習氣是現行已伏而餘勢猶在的；煩惱用「滅」，習氣用「拔」——滅是止其現起，拔是連根取出。這一字之別正是本參前面「拔諸見刺」一句的同一手法：刺不拔出，傷口不會真好。
落到地上：檢查自己對一個人的了解，是只知其一面，還是心、根、業、行四面都看；再檢查自己對一個習氣的處理，是壓住了現行就算，還是真拔了根。
末後她自己收攏：「善男子！取要言之，菩薩以如是等百萬阿僧祇方便行故發菩提心」。落到地上：讀完這兩段，發心的判準就清楚了——不是發得多大，是有沒有剩餘。留了一點在外面，那就還是一個量。
我願乃盡：一個永遠不會盡的願
順釋收完，經文給出總結：「善男子！菩薩行普入一切法皆證得故，普入一切剎悉嚴淨故」，然後是本參最有名的一句——「嚴淨一切世界盡，我願乃盡；拔一切眾生煩惱習氣盡，我願乃滿」。
澄觀判此為總結無盡，並說此同初地十無盡句，眾生無盡故成佛無期。到這裡就生出一個難處：若眾生無盡，豈不是永遠不成佛？澄觀自設此問而以四句答之。第一句就因緣厚薄對今無盡說，則有始而無成，這是約悲門說——得了果也不捨因。第二句就稱法界發心說，不見初相方為真成，則無始而有終，這是約智說。第三句悲智合明，不壞相故不妨始終。第四句約稱性之談，則無終無始。他並引天女之語「但以世俗文字數故說有三世，非謂菩提有去來今」為證，末以一句收——「欲成即念念成，常成常不成無有障礙」。
落到地上：發一個永遠不會滿的願，不是自苦，是把「成」從時間裡取出來。念念都在成，所以不必問哪一天成。
離憂安隱幢：兩層意思
善財第三問：「聖者！此解脫名為何等？」答：「善男子！此解脫名：離憂安隱幢」。
要問的是：這五個字怎麼拆？澄觀明說有二義。第一義就所化說——其有見者，離業惑苦，不退菩提，這就是離憂安隱；而幢取大悲高顯之義，悲心立得高、顯得遠，所以稱幢。第二義就能化之悲智互即說——即智之悲，所以能涉苦而仍安隱；即悲之智，所以歷多劫而仍無憂；生死與涅槃雙雙摧破，特出於凡夫二乘之外，所以名幢。
第二義是本參最深的一層。悲若不即智，涉苦就會被苦淹沒；智若不即悲，無憂就成了冷淡。二者互即，才有一個涉苦而安隱、多劫而無憂的人。而「雙摧生死涅槃」一句尤要——不只不住生死，也不住涅槃；幢之所以高，正因為兩邊都不落。落到地上：問自己的悲心裡有沒有智，智裡有沒有悲。缺一邊，這個幢就立不起來。
十個比方與一句謙辭
說完法名，她隨即說「我唯知此一解脫門」，然後以十個比方推崇諸大菩薩：心如海（悉能容受一切佛法）、如須彌山（志意堅固不可動搖）、「如善見藥，能除眾生煩惱重病」、如明淨日（能破無明闇障）、猶如大地（能作眾生依處）、猶如好風（能作眾生義利）、猶如明燈（能為眾生生智慧光）、猶如大雲（能為眾生雨寂滅法）、猶如淨月（能為眾生放福德光）、「猶如帝釋，悉能守護一切眾生」，末以一問收——「而我云何能知能說彼功德行？」
要問的是：十喻有沒有次第？海與須彌是就自體說——一能容，一不動；藥與日是就除障說——一除病，一破闇；地、風、燈、雲、月是就給予說——依處、義利、智光、法雨、福光；帝釋是就守護說。自體、除障、給予、守護，四層。
澄觀於此科只批「第四謙己推勝，可知」八字，不另立解。落到地上：謙己推勝在善財每一參的末尾都出現，讀多了容易滑過去。它的作用是把讀者的眼從這一位善知識移開，移到整條路上——你所遇的每一位，都只是這條路的一段。
指示後友：那羅素國與毘目瞿沙
「善男子！於此南方海潮之處，有一國土，名：那羅素；中有仙人，名：毘目瞿沙。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
澄觀於此三個名相各有釋。海潮之處，他說是約大悲攝物無失而立，且下一位受童真之名，所以住處不異前處。國名那羅素，此云不懶惰——動剎、持剎、觀剎、詣剎而無休息，所以名不懶惰。仙人名毘目瞿沙，是梵語之略，具足應作毘目多羅涅懼沙，翻作最上無恐怖聲；而所以寄之於仙人，是取童真清潔無漏之義。
李通玄則另從悲智相會處看這同名。他說此南方之海潮處與前位同名海潮，是表悲智同會——把前位慈悲之門昇進而會於智體，以第八願波羅蜜發起智業而會其悲門；並繫一句斷語：智若不發起大願而行悲，便趣向寂滅，無從起用。國名那羅素，他也訓作不嬾惰。
要問的是：為什麼下一參的地名叫「不懶惰」？接在本參之後看就明白了：本參最後說的是一個永不會滿的願，而永不會滿的願最怕的就是懈怠。所以下一站的名字直接叫不懶惰。落到地上：善財的每一次「指示後友」都不是隨機的，前一參的末義往往就是後一參的名。
十件難事：辭別時的一段思惟
末段是戀德禮辭。善財頂禮其足、遶無數匝、慇懃瞻仰、悲泣流淚，然後心裡思惟十件難事——「得菩提難，近善知識難，遇善知識難」，其下得菩薩諸根難、淨菩薩諸根難、值同行善知識難、如理觀察難、依教修行難、值遇出生善心方便難、值遇增長一切智法光明難；末後「作是念已，辭退而行」。
要問的是：他為什麼在得法之後反而哭？十難之中，善知識佔了三條——近、遇、值同行。他剛剛親證了一次「遇」有多難，所以才哭。這眼淚不是傷感，是知量。李通玄於此則作三面釋：流淚是表大悲弘深；又是敬法貴入、情至厚重；又是表智悲自在，垂悲於俗流而傷嗟苦趣。
再看十難的次第：由得菩提難總起，中間七難全在善知識與自身諸根上，末二難落在「出生善心方便」與「增長一切智法光明」——由外緣而內根而心之方便而智之光明，一步步收回自己身上。落到地上：這十句可以當一段日課念。念熟了，遇到善知識時就不會輕慢，遇不到時也不會怨。
承衍
本參之文，向下所開之流有四條線。
第一條是寄位之線。澄觀判本善友為寄十住之第七不退住，並以「入俗故寄優婆夷」釋其表法之由；智儼《搜玄記》與法藏《探玄記》亦作第七不退住。而李通玄另立一軌，以十住直配十地，判本善友為十地中第七遠行地大慈悲行之軌樣——通玄與澄觀所依之判位架構本自不同。澄觀於本會五相之首即自言此配乃承古德而來，並存「二皆有理」與「無次位中不礙次位」之持平語，不作經文自判。此諸家所判，並錄之，不判高下。
第二條是釋名之線。善友之名「休捨」，三家各有其訓。澄觀於前友指示休捨之處即釋其名，翻作意樂、希望、滿願三語，並繫其所以——隨眾生之意樂希望而令得圓滿，亦能圓滿性相之法。法藏《探玄記》取《智論》所出之呼捨羅，並勘天竺本作阿舍，翻為意樂，亦名滿願，繫以能滿一切眾生願。李通玄逕作滿願，繫以自滿本願遍化眾生。三家皆有滿願一翻，而澄觀獨出「希望」一義，法藏獨存梵名之異形。此外智儼《華嚴經孔目章》名列之下另有一則古注，作梵音「呼捨」，義翻為「靜」——與法藏所傳之呼捨羅音近而形異，與三家之意樂、滿願則義別；此為名列之注而非長篇專釋，並存之以見釋名之異說。至於「優婆夷」一名之表法，法藏作慈悲之貌，通玄作表慈悲行，二說相成。此亦誌錄之，不判高下。
法名「離憂安隱幢」之釋亦三家不同。澄觀立二義：一就所化說，見者離業惑苦而不退菩提，是為離憂安隱，幢取大悲高顯；二就能化之悲智互即說，即智之悲故涉苦而安隱，即悲之智故多劫而無憂。法藏則就能化之相說：大心多劫遭苦而無憂，造修正行而安穩無倦，大志獨拔所以稱幢；並出天竺本之名作「無憂建立幢」。李通玄亦立二義：一者因化成名——眾生未離生死，菩薩不自取安隱，故教化眾生使令離憂，才是菩薩的安隱幢；二者菩薩雖達生死性空而於生死猶有畏，未為究竟，必入生死教化眾生，達生死、眾生與能化者總是涅槃行而無出無沒，方名離憂安隱幢。三家之釋，一自所化立，一自行相立，一自入生死立，並錄不判。
第三條是成佛久近一問之判釋。法藏於此另設一問答：既然無齊限而不辨自身成佛之期，豈不是不能成？其答有四面——菩薩闡提亦不成故，眾生須成；亦現成故；望自證之理則無成不成。智儼則就答文分三：初明不依時節修，次稱法界修，末結；不依時節修即反顯一段，稱法界修即順釋一段。李通玄別就此位之所以不退說：要修至三空解脫，世間智與出世間智現前，成廣大慈悲行，方能方便入生死門，達生死性與佛之福智海本來一性——反之，雖知空無我而於生死有畏者，不退還凡夫也要退作二乘。通玄並判此位以十度中之方便波羅蜜為主而餘九為伴，正與「入俗」一義相應。至於發心久近之量，通玄自舉三十恒河沙為量而言已去唯佛所知；此是通玄之說，經文所列仍是三十六恒河沙。此諸家各自標宗，並錄不判。
第四條是依報開合之線。園林莊嚴之數，澄觀開為十事，法藏開為十三事，智儼開為十二事；全參之分科，澄觀作六段，通玄作十三門。三家所開合各異而所指之文相同，讀者對看即見古德判文之分寸。
另有一條橫向之線，是異譯。本參之文，除八十本外，六十本與四十本亦皆具足。四十本之善友不名休捨而名伊舍那，且明說她是王的夫人；園名仍作普莊嚴，法門名仍作離憂安隱幢，三本逐字不異。四十本於一些地方說得更細：說接觸之相，八十本作見、聞、憶念、同住、供給五事，四十本開為六事而把「聞名」與「聽法」分開；說見不到的人，八十本只說終不得見，四十本多一層——雖然靠近她、經過很久、與她同住，仍然見不到。這一層要緊：同住不等於能見，見不見繫於自己的善根與因緣，不繫於距離。兩等住園眾的後一等也是如此：八十本只說其餘住此園者亦皆普入不退轉位，四十本則加一限——其餘或久或近住此園的人，一切都修與她同類的行門，然後才亦皆普入不退轉位。又如發願一段，八十本二願，四十本開為十一句「我願乃盡」而末後總繫一句「我願乃滿」——所盡者逐條列出，所滿者總收於一。三本詳略不同而所指是一件事，讀者對看，正見得同一段法在三種手裡各有其開合。惟異譯所開之細，是四十本自己說的，不是八十本經文所有——對看而知其廣，不可反過來當作八十本已說。
至於本參之法門名「離憂安隱幢」，於本經全部經文唯此一見，他品他友不重出。而「休捨」之名，智儼《華嚴經孔目章》善知識名列中二見——主文一見作「休捨優婆姨」，其下夾注一見釋其梵音與義；餘華嚴宗章疏四典與唯識一系諸典皆零命中，故本參之承衍唯在華嚴一宗諸家疏論之內。
一參之文，前半寫她住的地方，後半寫她發的願。地方寫得那樣長，是要讓人知道『見我者皆不退』不是一句空話；願說得那樣無盡，是要讓人知道不退之所以不退，正因為它從來不打算停。
Beginning from Three Likenesses: Sudhana Himself Says What a Good Friend Is
The opening of this visit does not write the road; it writes a stretch of what is in Sudhana's heart. He says that it is because there is a good friend that he is made to see the Buddha, and because there is a good friend that he is made to hear the Dharma; and then three likenesses follow one upon another—the good friend is his teacher, because he shows and guides him in the dharmas of the Buddhas; the good friend is his eyes, because he causes him to see the Buddha as boundless as empty space; the good friend is his ford and ferry, because he enables him to enter the lotus pool of the Buddhas, the Tathāgatas.
What has to be asked is this: are the three likenesses one thing said three times over? They are not. The verb tied to the teacher is showing and guiding—it is the pointing out of the road to you; the verb tied to the eyes is seeing—it is your own seeing for yourself; the ford and ferry is the boat-crossing at a ford, and the verb tied to it is entering—it is your own walking in. Pointing, seeing, entering: layer by layer they come nearer, and the last of them is the one where you go into the water yourself.
One misreading has to be set aside: reading the good friend as ‘the one who practices in my stead.’ Not one of the three likenesses of the sūtra text says that the good friend crosses to the far shore for you; all three say that he makes it possible for you to get there yourself. Brought down to the ground: examine which of the three likenesses your own reliance upon a teacher falls under—if it stops at ‘he speaks and I listen,’ it is still at the first likeness; the two layers of the eyes and the ford are ones you must move for yourself.
Chengguan outlines this as the first of six stretches, seeking in accord with the teaching, and points out that this stretch has ten sentences, the first five being the narration of those who compiled the sūtra and only the latter five being the content of what Sudhana calls to mind.
Journeying South to Sea Tide: Why One Garden Has to Be Written at Such Length
Sudhana journeyed south little by little, came to the place called Sea Tide, and saw the garden Universal Adornment. From this sentence on, the sūtra text uses about a quarter of its length to write this garden—the jewel trees (one general sentence first, and seven kinds listed separately after it), the halls and storied pavilions, the bathing pools, the water of the eight virtues, the water birds, the jewel tāla trees, the jewel canopies, the jewel banners, and the ponds.
What has to be asked is this: in a sūtra that teaches people to give rise to the mind of awakening, why spend so many words upon scenery? By the sequence the sūtra text sets out for itself, this stretch falls upon the ‘seeing’ of seeing, paying respect, and inquiring—Sudhana has not yet opened his mouth; first of all he looks. And looks at what? At the objective realm in which this good friend dwells. A person's objective realm and his practice are the two faces of one thing: her dharma gate is ‘whoever sees me does not fall back,’ and so her dwelling place is written from the first as a place where all who walk into it receive its use.
The stretch on the jewel trees sets up one general sentence first—all the jewel trees, standing in rows and ranks, adorned it—and only below it lists seven kinds separately: jewel flower trees, jewel incense trees, jewel garland trees, maṇi-jewel-king trees, jewel garment trees, music trees, and trees of adorning things. These seven kinds are set out one kind at a time not for the sake of display. Look closely and every one of the seven has an action tied to it—the jewel flower trees rain down wondrous flowers, the jewel incense trees send their fragrance dense and rising, the jewel garland trees rain down great jewel garlands, the music trees become sound when the wind stirs them—the trees are not furnishings; the trees are giving. From its very first sentence the whole garden is bestowing. Brought down to the ground: do not skip the stretch on the environing reward, for it is writing the field that a practitioner forms.
Chengguan outlines this as the first portion of the second stretch, seeing, paying respect, and inquiring, and judges that the environing reward has ten matters of adornment, of which the first is the encircling of the jewel wall.
The Ground Is Pure, with No High and Low: What the Halls and Pools of the Garden Are Saying
That the ground is pure, with no unevenness of high and low—this sentence is the eye of the stretch. Below it come a million halls, a million storied pavilions, a million palaces, ten thousand bathing pools, railings of the seven jewels, stairways of the seven jewels, and water of the eight virtues, laid out in the extreme of abundance; and yet a sentence saying there is no high and low is set up first.
What has to be asked is this: what is the relation between that sentence and the adornment that follows it? The more abundant the adornment, the more easily a view of high and low arises—this one is good and that one is not, this hall surpasses that hall. The sūtra text cuts off that road first: the ground is level.
Look again at the stretch on the water of the eight virtues: the water's fragrance is like the sandalwood of the heavens, golden sand is spread over the bottom, jewel pearls are set in among one another—and within the water the wild ducks, the geese, and the peacocks send forth harmonious and refined sounds, while the golden bells upon the jewel tāla trees constantly send forth wondrous sounds. Adornment, at the very end, comes to rest upon sound.
The Palace Banner of Adornment and the Jewel Lotus Seats: The Place Where the Good Friend Sits
Halfway through the writing of the environing reward, the sūtra text gathers in upon one place—in the garden there is also a vast palace, named Banner of Adornment. This hall has a name; the million halls before it have no names. To have a name is to be looked at by itself.
Chengguan judges this as ‘adorning and spreading the palace and the seat,’ and says that this separately makes clear the place where the good friend sits, writing the palace first and the seat after. The palace has wondrous jewels of the ocean treasury for its ground, beryl jewels for its pillars, Jambūnada gold covering it above, and light-treasury maṇi for its adornment, and to these are added the incense king Aruṇa and the incense king Awakening, perfuming everything everywhere. Of the seats it says first that measureless jewel lotus seats are spread out in rows all around, and then brings out ten names—from the maṇi-jewel lotus seat Shining upon the Ten Directions down to the maṇi-jewel lotus seat Vajra Lion.
What has to be asked is this: since the sūtra text plainly says the seats are measureless, why does it then bring out only ten names? Ten in this sūtra is the number of fullness, not a measurement—of measureless seats ten names are raised to show their kinds; it is not that there are exactly ten seats to be counted. What this shows forth is precisely the measurelessness of the place of sitting: the Dharma is open, not occupied. Brought down to the ground: see the contrast of ‘the palace has but one name while the seats are measureless,’ and you have seen the bone of this stretch—what one dwells in should be single, and what one opens should be wide.
Canopies, Nets, and Lights: Why Each of the Three Groups of ‘Namely’ Lists More Than Ten Kinds
Three stretches then follow with exactly the same sentence pattern: in the garden there are also a million kinds of canopy, namely … canopies of every sort such as these, their number a million; there are a million great jewel nets covering it over above, namely … nets of every sort such as these, their number a million; there are a million great lights shining there, namely … lights of every sort such as these, their number a million. The canopies are listed as twelve kinds, the nets as ten, the lights as ten.
What has to be asked is this: since it says their number is a million, why list these ten or so kinds first? This is precisely one of the teaching methods of this sūtra—first it gives you what you can count, and then it tells you what cannot be counted. If it only said a million, that would be a number heard and done with; but let you read down the list one item at a time (garment canopies, garland canopies, incense canopies, flower canopies, branch canopies …), and by the twelfth item you are already tired—and only then do the four words saying their number is a million carry weight.
Look again at the sequence of the three groups: canopies are what covers above, nets are what covers it over above, and lights are what shines. From dense to open, from screening to letting through—canopies and nets are things that screen, and the last group is light. Screening reaches its extreme and light comes through: the arrangement itself is speaking. Brought down to the ground: in reading the sentence groups of ‘namely,’ read every item to the end, and do not jump to ‘every sort such as these.’ Jump over them, and the stretch has been written for nothing.
The Ten Sentences of Constant Raining: This Garden Is Constantly Giving
The three groups listed out, the sūtra text turns into ten sentences of ‘a million’: a million kinds of adorning things are constantly rained down, and below that black sandalwood incense sending forth wondrous sounds, mandārava flowers scattered about, necklaces used as adornment, wondrous jewel garland-sashes hanging down everywhere, wondrous garments of many colors, and the wondrous light of variously colored maṇi jewels shining everywhere; then a million sons of the gods gazing up and bowing, a million palace women casting their bodies down out of empty space, and the last sentence, a million bodhisattvas reverently drawing near and constantly delighting to hear the Dharma.
What has to be asked is this: how do these ten sentences differ from the adornment before them? Before, it wrote ‘there is’; here it writes ‘constantly rained down’—not set out there, but falling down without cease. And the sequence of the ten sentences goes from things to persons: the first seven are things (adorning things, incense, flowers, necklaces, garland-sashes, garments, light), and the last three are persons (sons of the gods, palace women, bodhisattvas), while the last sentence comes to rest upon constantly delighting to hear the Dharma.
So the end point of the whole stretch on the environing reward is not the jewels; it is that there are people there listening to the Dharma. Chengguan judges the last of these ten matters as ‘the ordinary and the holy gladly revering,’ and this is just his meaning. Brought down to the ground: what one looks at last in the adornment of a place of the way is not what it has, but whether there are people there whose minds are at rest in listening to the Dharma.
Her Bodily Marks: The Retinue Bending Their Bodies, and the Beings of the Ten Directions Coming
At that time the laywoman Fulfilled Vow was sitting upon a seat of true gold—here the stretch on the direct reward begins. The sūtra text writes that she wears a crown of ocean-treasury pearl nets, wears bracelets of true gold and jewels, her hair hanging down dark blue, her head adorned with a great maṇi net, maṇi jewels of the lion's mouth for her earrings, wish-fulfilling maṇi jewel kings for her necklace, and all the jewel nets hanging down and covering her body; and then that a hundred thousand koṭis of nayutas of beings bend their bodies in reverence.
What has to be asked is this: why is a laywoman written as being so splendid? Here is precisely where the signifying of this visit is tied. The six visits before were to a monk, to a good physician, and to elders; this visit is to a woman living at home. Chengguan, at the end of the previous visit, already points out the reason for it—because she enters the common world, she is assigned to a laywoman. Since she enters the common world, she must display the marks that are within the common world; if she did not display common marks, the sense of entering the common world would fall empty. Her necklace is not a thing that obstructs the way; it is an implement for entering the common world.
Below this the coming of the beings of the ten directions is written: from the east the Brahmā gods, the gods of Brahmā's Multitude, the Great Brahmā gods, the gods of Brahmā's Ministers, the Sovereign gods, and so on up to all humans and nonhumans, and from the south, the west, and the north, from the four intermediate directions, from above and from below, all likewise. Chengguan judges this as ‘the ten directions gathering like clouds and looking up.’ Brought down to the ground: the breadth of those transformed comes from the entering into the common world of the one who transforms—had she not been within the common world, these people of the common world would not have come.
The Ten Sentences on the Benefit of Seeing: What Happens in the Body of One Who Sees Her
Everything from ‘for all who see this laywoman’ onward is the most essential stretch of this visit. The sūtra text lists them: all sicknesses and pains wholly removed and extinguished; the defilement of the afflictions left far behind; the thorns of the various views pulled out; the mountain of obstruction broken down; entering the pure objective realm where there is no obstruction; all the roots of good increased and made bright; the various faculties nourished and grown; entering every gate of wisdom and entering every gate of dhāraṇī; every gate of samādhi, of great vows, of wondrous practice, and of merit all made to appear before them; and the mind vast, complete in spiritual penetrations, the body without obstruction, reaching every place.
What has to be asked is this: are these ten sentences laid out side by side? They are not; they are one ascending line. First removing (sickness and pain, the defilement of the afflictions, the thorns of views, the mountain of obstruction), next entering (the pure objective realm where there is no obstruction), next growing (the roots of good, the faculties), next appearing before one (the six gates from the gate of wisdom and the gate of dhāraṇī onward), and last pervading (the body without obstruction, reaching every place). Removing, entering, growing, appearing, pervading—this is a complete sequence, written out as one string.
Among them the sentence about the thorns of the various views being pulled out deserves notice: views are spoken of as thorns. The thorn is not outside; it is stuck into one's own body, and so pulling out a view is not exchanging it for another way of seeing—it is taking out the thing that is stuck in. Brought down to the ground: these ten sentences can be taken as a mirror—after drawing near to a good friend, look and see which of these five stages you yourself have reached.
Sudhana's Question: Two Layers Within Three Sentences
Sudhana entered the garden, observed everywhere, saw her sitting upon a wondrous seat, went forward and bowed his head to her feet, circled her measureless times, and then said: Holy one, he had already given rise, before this, to the mind of anuttarā-samyak-saṃbodhi, yet he did not know how a bodhisattva is to study the practice of a bodhisattva, and how he is to cultivate the path of a bodhisattva; he had heard that the holy one was well able to draw others on and instruct them, and prayed that she would tell it for him.
What has to be asked is this: why does he first report that he has already given rise to the mind of awakening? This sentence recurs throughout all of Sudhana's visits; it is a fixed pattern, and a fixed pattern has its own sense—before asking about the Dharma, he first states where he himself stands. He has given rise to the mind, and so what he asks after is the practice and the path, not whether one should give rise to the mind at all. Were the mind not yet given rise to and he asked about the practice, what he asked would not stand.
Look again at the difference between the two questions: studying the practice of a bodhisattva is stated in terms of the practice cultivated, and cultivating the path of a bodhisattva is stated in terms of the road walked; the one is the matter, the other the course. The two questions put down together call for an answer that has both content and sequence. Brought down to the ground: the quality of the asking settles the quality of the answering. To say plainly first where one stands, and then to ask—this is what Sudhana demonstrates at every visit.
I Have Obtained Only One Gate of Liberation: The Substance and Function of This Visit's Dharma Gate
The first sentence Fulfilled Vow speaks is that she has obtained only one gate of liberation of the bodhisattvas, and immediately upon it she states its function—if there are those who see her, hear of her, call her to mind, dwell together with her, or provide for her, none of it will be wasted.
What has to be asked is this: how can the words ‘not wasted’ serve as the substance and function of a dharma gate? To be wasted is to be spent for nothing. She says that of all who come into relation with her—seeing, hearing, calling to mind, dwelling together, providing—not one is spent for nothing. Chengguan judges this as the general raising of substance and function, and says that the function shown forth under the name of this dharma gate is held in the words ‘not in vain.’
Here is a place easily read askew: it is not that she has a spiritual power that makes people gain benefit, but that her practice has reached a degree at which whoever comes into contact with her must receive its use. This is why the text below says that the Buddhas of the ten directions constantly come to tell her the Dharma—her objective realm is already like this. Brought down to the ground: the degree to which a person has cultivated is measured not by what he can do, but by what happens to others when they meet him.
Those Who Cannot See Me: One Sentence of Showing in Reverse
Son of good family, if there are beings who do not plant roots of good, who are not gathered in by good friends, and who are not held in mind and guarded by the Buddhas, such a person can never in the end see her—this is the one sentence in the whole stretch stated from the reverse side. Only after it does the positive side follow: all beings who are able to see her obtain non-retrogression in anuttarā-samyak-saṃbodhi.
What has to be asked is this: why speak first of those who cannot see her? Chengguan judges this section as ‘making clear the function of benefiting beings not in vain, first in reverse and then in order,’ and points out why the reverse showing is set up—that all who see her do not fall back shows forth that if one obtains the skillful means, one arrives at the abode of non-retrogression. That is to say, this one turn of reverse and one turn of order is explaining why the stage to which this visit is assigned is the abode of non-retrogression.
In what, then, does non-retrogression not fall back? Chengguan's Chao, under the sentence on being assigned to the abode of non-retrogression, further sets out why: this stage enters the principle of the ultimate emptiness of non-arising, thought after thought constantly practices emptiness, signlessness, and wishlessness, and carries stopping and observing on together, so that outer conditions cannot destroy it and it is limpid as a clear ocean. What has to be asked is this: why must the two be carried on together for there to be no falling back? Stopping without observing gives strong concentration with no clarity of wisdom, and when the scene changes one is turned by the scene; observing without stopping sees clearly while the mind does not rest, and when something happens one is scattered still. Stopping and observing carried on together is to see clearly and to sit firm at once—both present together, and outer conditions cannot push. And the closing likeness, limpid as a clear ocean, matters most: an ocean is clear not because there is no wind but because it is deep. Brought down to the ground: ask which kind your own non-retrogression is—not having fallen back because nothing has happened, or having met what happens and not been pushed.
One misreading has to be set aside: reading ‘can never in the end see’ as her refusing people. Of the three conditions the sūtra text lists—not planting roots of good, not being gathered in by good friends, not being held in mind and guarded by the Buddhas—not one is something she does; all of them are that person's own causes and conditions not yet being complete. Not to see her is not to be barred outside the gate; it is not yet to have walked as far as the gate. Brought down to the ground: when one does not meet a good friend, what should be examined are these three, not the lack of opportunity to be complained of.
The Buddhas of the Ten Directions Constantly Come Here: What Her Daily Round Is Like
Son of good family, the Buddhas of the east constantly come here and, seated upon jewel seats, tell her the Dharma; and below this all the Buddhas of the south, the west, and the north, of the four intermediate directions, of above and of below likewise come; and then one sentence gathers it up—she is constantly not apart from seeing the Buddhas and hearing the Dharma, and dwells together with the bodhisattvas.
What has to be asked is this: is this boasting? Chengguan judges this as ‘the function whereby the benefit of the Buddhas is extended to beings,’ and explains its principle—because she dwells together with the Three Jewels, those who dwell with her are all of them not in vain. That is to say, this stretch does not say that her standing is high; it says that within her dwelling place the Buddha, the Dharma, and the Saṅgha are already there, and so those who dwell here are at the same time within the Three Jewels. The stretch before said that dwelling together with her is not wasted; only here is the reason for it given.
Look again at the words ‘constantly not apart’: it is not that she constantly goes to see the Buddhas, but that the Buddhas constantly come here. Brought down to the ground: if a practitioner's daily round is already the seeing of Buddhas and the hearing of the Dharma, then whoever draws near to him naturally enters that daily round as well—and this is the actual ground of why this visit can say ‘whoever sees me does not fall back.’
Eighty-Four Thousand Koṭis of Nayutas: The People in the Garden All Do Not Fall Back
Son of good family, the great assembly here with her numbers eighty-four thousand koṭis of nayutas, all of them practicing together with her in this garden, all of them having obtained non-retrogression in anuttarā-samyak-saṃbodhi; and at the end one further sentence is added—the remaining beings who dwell in this garden have all likewise entered everywhere into the stage of non-retrogression.
What has to be asked is this: that those who practice together do not fall back is understandable, but why do ‘the remaining beings who dwell in this garden’ also not fall back? Chengguan judges this as ‘citing proof of not being in vain,’ saying that those who now dwell together with her all do not fall back, which proves precisely that the earlier sentence about dwelling together with her not being wasted is no empty word.
Here two ranks of people are distinguished: one rank practices together with her, and one rank merely dwells in this garden. The former are practicing in common; the latter are only living within it. And the sūtra text says that the latter too enter everywhere into the stage of non-retrogression. Brought down to the ground: this sentence is speaking of the strength of an environment. Practicing together is of course better, but even merely staying there brings benefit—and so to choose one's place and dwell there is itself a part of practice. This also answers precisely why the stretch on the environing reward before was written at such length.
How Long Ago Did She Give Rise to the Mind: Ten Buddhas and Thirty-Six Gaṅgā's Sands
Sudhana asked whether it was long ago or lately that the holy one gave rise to the mind of anuttarā-samyak-saṃbodhi. The manner of her answer is remarkable—she does not speak of time; she speaks of Buddhas. She calls to mind that in the past, in the presence of the Buddha Lamp Lighter, she cultivated the practice of purity, reverently made offerings, and heard the Dharma and upheld it; and below that the Buddha Free from Defilement, the Buddha Wondrous Banner, the Buddha Surpassing Sumeru, the Buddha Treasury of Lotus Virtue, the Buddha Vairocana, the Buddha Universal Eye, the Buddha Brahmā Life Span, the Buddha Vajra Qi, and the Buddha Poluona Deva, pushed back one by one; and then she says in general that in this way, one after another, in the presence of Buddhas as many as the sands of thirty-six Gaṅgā rivers, she served them all, reverently made offerings, heard the Dharma and upheld it, and purely cultivated the practice of purity; and closes off what lies behind with one sentence—what lies before that is what the knowledge of a Buddha knows, and is not what she is able to fathom.
What has to be asked is this: why is the number thirty-six taken in particular? Chengguan speaks first from the shallow and near side: thirty-six Gaṅgās in all means that the Buddhas she has been near are already many and that she gave rise to the mind long ago. Then he says why this number is taken—it shows forth that she has already passed the six prior stages, and that in every stage she cultivated the six perfections complete, six times six being thirty-six, all of them the virtues of the nature as many as the Gaṅgā's sands. Thirty-six is not a measurement; it is the cross-multiplying of the six stages by the six perfections. He notes as well that the Niepan also has this number. The Yanyi chao then distinguishes whence that number comes: what is meant is the sense of the four reliances told in the sixth fascicle of the Niepan, in the chapter on the nature of the Tathāgata, and there one finds only the heaping up of one to eight—from giving rise to the mind in the presence of Buddhas as many as the sands of one Gaṅgā up to those of eight—and no such number as thirty-six. Thirty-six is arrived at by accumulating step by step: upon one add two and it is three, upon three add three and it is six, upon six add four and it is ten, upon ten add five and it is fifteen, upon fifteen add six and it is twenty-one, upon twenty-one add seven and it is twenty-eight, upon twenty-eight add eight and it is thirty-six. And so the sub-commentator marks it himself as a taking of the sense, and then says at once that in principle it must be so: the number is not the plain text of that sūtra, and yet in principle it cannot be otherwise. What has to be asked is this: if it is a taking of the sense, why not simply say one to eight? Because what is taken is not that sūtra's number but a place where the cross-multiplying of the six stages by the six perfections can be pointed to; the heaping up in that sūtra answers to it exactly, and so it is taken over unaltered. Brought down to the ground: in reading the numbers of the ancient worthies, first tell apart which are plainly listed in the sūtra text and which the commentaries and sub-commentaries have drawn out in principle—both may be used, but they may not be confused.
And the last sentence, that it is not what she is able to fathom, is the most essential thing in this stretch. It is not that she does not know how long she has cultivated; it is that she knows this matter has no fathomable floor to begin with. Brought down to the ground: ask a practitioner ‘how long have you cultivated,’ and if he can answer with a number, that number is most likely his boundary.
The Eleven Sentences of ‘Without Measure’: Why the Giving Rise of the Mind Has No First Limit
Having answered by causes and conditions, she answers once more in another manner: the bodhisattva's first giving rise of the mind is without measure, because it fills the whole Dharma realm; and below that the ten sentences each set up their own reason—the gate of great compassion is without measure, because it enters into every world; the gate of great vows is without measure, because it reaches to the end of the Dharma realm of the ten directions; the gate of great kindness is without measure, because it covers over all beings; the practice cultivated is without measure, because it is cultivated in all lands and in all kalpas; the power of samādhi is without measure, because it makes the bodhisattva path not fall back; the power of dhāraṇī is without measure, because it can hold every world; the power of the light of knowledge is without measure, because it can enter into the three times everywhere; the power of spiritual penetration is without measure, because it manifests every net of lands; the power of eloquence is without measure, because with one sound all alike understand—with the last sentence saying that the bodhisattva's pure body is without measure because it wholly pervades all the Buddha-fields; eleven sentences, each of them first setting up that it is without measure and then tying a ‘because’ to it.
These eleven ‘becauses’ are not one reason said eleven times over; the principle each sentence is tied to is different, and taken together they make a sequence. The first giving rise of the mind is tied to the filling of the whole Dharma realm, which is stated in terms of the measure of the giving rise of the mind itself. The next three are tied to the breadth of what is taken as object: great compassion to entering into every world—as wide as the world is, so wide is compassion; great vows to reaching the end of the Dharma realm of the ten directions—the edge of the vow is the edge of the Dharma realm; great kindness to covering over all beings. The fifth, the practice cultivated, is tied to all lands and all kalpas, and is stated in terms of length of time and place: not only everywhere, but always. The five below turn to five powers, each with its own working: the power of samādhi is tied to making the bodhisattva path not fall back—concentration is the root of not falling back, and the stage assigned in this visit is precisely the abode of non-retrogression, so this sentence answers to the name of the whole visit; the power of dhāraṇī is tied to holding every world—what is held is not only the sentences of the Dharma but the world, and so dhāraṇī is not a good memory but a capacity to bear; the power of the light of knowledge is tied to entering into the three times, for what it illumines is not one moment but three times; the power of spiritual penetration is tied to manifesting every net of lands; and the power of eloquence is tied to all alike understanding at one sound, so that eloquence does not lie in many words. The last sentence ties the pure body to pervading all the Buddha-fields, gathering the measure of the mind back into the pervading of the body.
Setting aside a misreading: do not read these eleven sentences as a list of eleven virtues. It is not a list but one line running from mind to object to time and place to the working of the powers to the body—because the giving rise of the mind is measureless, what it takes as object is measureless; because the object is measureless, the time and place are measureless; because the time and place are measureless, the working of the powers is measureless; and because the working is measureless, the body too is measureless. Brought down to the ground: if your own power of concentration, of holding, of eloquence feels bounded, look back first to the opening sentence—the measure comes from the giving rise of the mind.
What has to be asked is this: how do these eleven sentences stand to the thirty-six Gaṅgā's sands before them? Chengguan judges the former as answering in terms of causes and conditions and this stretch as answering in terms of the measure of the mind, and says its intent is to show forth that the giving rise of the mind is commensurate with the Dharma realm. He goes a step further: beings too have no first limit, having craving out of delusion; and the bodhisattva's giving rise of the mind, since delusion and craving have no first, likewise has no end.
This sentence should be read slowly. No starting point can be found for the delusion and craving of beings—you cannot say at which moment you began to be deluded. The bodhisattva's giving rise of the mind arises precisely facing that delusion and craving; and since delusion and craving have no first, the giving rise of the mind has no first either, and having no first it has no end. And so the very manner of asking ‘far or near’ is here dissolved. Brought down to the ground: do not measure your own mind of the way by time. Whatever can be measured is a thing that has a first and an end.
Not for the Sake of … Does He Give Rise to the Mind of Awakening: Twenty-Four Sentences of Showing in Reverse
Sudhana asked again how long it would yet be before the holy one obtained anuttarā-samyak-saṃbodhi. Her answer is a long string of negations, beginning from ‘a bodhisattva does not give rise to the mind of awakening for the sake of teaching, transforming, and taming one being’—one being, a hundred beings, and so on up to beings as many as unspeakably unspeakable turnings; the beings of one world, the beings of worlds as many as the dust motes of a Jambudvīpa, the beings of worlds as many as the dust motes of a three-thousandfold great-thousand world-system; making offerings to one Tathāgata and so on up to Tathāgatas as many as unspeakably unspeakable turnings; adorning and purifying one world and so on up to worlds as many as unspeakably unspeakable turnings; abiding in and upholding the Dharma left behind by one Tathāgata and so on up to the Dharma left behind by the Tathāgatas of worlds as many as unspeakably unspeakable turnings.
Chengguan judges this as explaining in reverse that there is no bounding limit, and divides the twenty-four sentences into four groups—the first eight on transforming beings, the next six on making offerings to Buddhas, the next four on adorning lands, and the last six on upholding the Dharma.
What has to be asked is this: since even unspeakably unspeakable turnings are negated, then for the sake of what does one give rise to the mind at all? The key lies in the sentence pattern. What it negates is not largeness or smallness of quantity; it is the very thing of ‘giving rise to the mind for the sake of a fixed quantity.’ However large you make the quantity it is all the same—so long as it is a quantity it has an edge; having an edge, there is a day when it is filled; and there being a day when it is filled, there is a day when one stops.
After this, from ‘to speak of it in brief in this way, not for the sake of fulfilling the vow of one Buddha’ onward, twelve more sentences gather it up, from fulfilling a Buddha's vow, going to a Buddha's land, entering a Buddha's assembly, holding a Buddha's Dharma eye, and turning a Buddha's Dharma wheel, on to knowing the sequence of the kalpas of a world and knowing a being's mind-ocean, faculty-ocean, karma-ocean, practice-ocean, affliction-ocean, and ocean of the habit-energies of the afflictions. Brought down to the ground: examine whether your own giving rise of the mind has an ‘once such and such is done, it will be all right’ in it—that ‘it will be all right’ is exactly the thing this stretch negates.
Wishing … Wholly Without Remainder, He Gives Rise to the Mind of Awakening: Fourteen Sentences of Explaining in Order
The reverse showing finished, the sūtra text turns the page: because he wishes to teach, transform, and tame all beings, wholly without remainder, he gives rise to the mind of awakening; and below that, to serve and make offerings to all the Buddhas, to adorn and purify the lands of all the Buddhas, to guard and uphold the true teaching of all the Buddhas, to accomplish and fulfill the vows of all the Tathāgatas, to go to the lands of all the Buddhas, to enter the assemblies of all the Buddhas, to know the sequence of the kalpas within all the worlds, to know the mind-ocean of all beings, to know the faculty-ocean of all beings, to know the karma-ocean of all beings, to know the practice-ocean of all beings, to extinguish the various affliction-oceans of all beings, and to pull out the ocean of the habit-energies of the afflictions of all beings—fourteen sentences, each of them setting ‘all’ against the ‘one’ before, and each of them closing with ‘wholly without remainder.’ Chengguan judges this as explaining in order that there is no bounding limit, and says that it too has a particular and a general.
What has to be asked is this: which is greater, ‘all’ or ‘unspeakably unspeakable turnings’? Spoken of as a number, the latter is greater beyond comparison; but the former is without edge, while the latter is still a number. This is precisely the point of the long string laid out in the stretch before—to push number to the very limit of what a person can imagine, and then let you see that it is still finite, and only then to say ‘all’ and ‘wholly without remainder.’
Look again at how the fourteen sentences divide the work among themselves: they are not fourteen items of one kind. The first eight are what is practiced—teaching and transforming, making offerings, adorning and purifying, guarding and upholding, accomplishing the vows, going to the lands, entering the assemblies, knowing the sequence of the kalpas. The middle four are the four oceans that are known—the mind-ocean, the faculty-ocean, the karma-ocean, the practice-ocean. The last two are what is cut off: one says to extinguish the various affliction-oceans of all beings, the other to pull out the ocean of the habit-energies of the afflictions of all beings.
What has to be asked is this: why are four oceans listed for what is known, while what is cut off is divided into afflictions and habit-energies? The four oceans are four faces of a being: the mind is what he now delights in, the faculties are what he can bear to receive, the karma is what he has already done, and the practice is the road he is now walking—without knowing these four faces there is no place to lay hold of in teaching him, and so the four oceans are tied to knowing. And what is cut off is divided in two because the afflictions are what is presently arising, while the habit-energies are what remains in force after the present arising has been subdued: for the afflictions the word is extinguish, for the habit-energies it is pull out—extinguishing stops their present arising, pulling out takes them up by the root. This one word's difference is the same hand at work as in the earlier sentence of this visit on pulling out the thorns of views: a thorn not pulled out leaves a wound that never truly heals.
Brought down to the ground: look at your own knowledge of a person—do you know only one face, or all four, mind, faculties, karma, and practice? And then look at how you handle a habit-energy: is it enough for you that the present arising has been held down, or have you truly pulled up the root?
At the end she gathers it in herself: son of good family, to take up what is essential and speak of it, it is by such practices of skillful means as these, a million asaṃkhyeyas of them, that the bodhisattva gives rise to the mind of awakening. Brought down to the ground: read these two stretches through and the standard for giving rise to the mind is clear—it is not how large it is given rise to, but whether anything is left over. Leave a little outside, and it is still a quantity.
Only Then Will My Vow Be Exhausted: A Vow That Will Never Be Exhausted
The explaining in order gathered up, the sūtra text gives its conclusion: son of good family, the practice of the bodhisattva enters everywhere into all dharmas because he realizes them all, and enters everywhere into all lands because he adorns and purifies them all. And then comes the most famous sentence of this visit—only when all worlds have been adorned and purified to exhaustion will her vow be exhausted; only when the habit-energies of the afflictions of all beings have been pulled out to exhaustion will her vow be fulfilled.
Chengguan judges this as the general conclusion that there is no exhaustion, and says that it is the same as the ten sentences of no exhaustion in the first ground, beings being without exhaustion and therefore the becoming of a Buddha having no date. And here a difficulty arises: if beings are without exhaustion, would that not mean never becoming a Buddha? Chengguan sets the question for himself and answers it with four sentences. The first states, in terms of the thickness and thinness of causes and conditions set against the present exhaustlessness, that there is a beginning and no accomplishing—this is stated in terms of the gate of compassion, that one obtains the fruit and yet does not cast away the cause. The second states, in terms of giving rise to the mind commensurately with the Dharma realm, that only not seeing a first mark is true accomplishing, so that there is no beginning and yet an end—this is stated in terms of knowledge. The third makes compassion and knowledge clear together: because the marks are not destroyed, beginning and end are not hindered. The fourth, stated in terms of what is commensurate with the nature, is that there is neither end nor beginning. He cites as well the words of the goddess, that only because of the words and numbers of the common world are the three times said to exist, and not that awakening has a past, a future, and a present; and closes with one sentence—if one wishes to accomplish, then thought after thought one accomplishes, and constantly accomplishing and constantly not accomplishing there is no obstruction.
Brought down to the ground: to give rise to a vow that will never be fulfilled is not to torment oneself; it is to take ‘accomplishing’ out of time. Thought after thought one is accomplishing, and so there is no need to ask on which day it is accomplished.
The Banner of Freedom from Sorrow and Security: Two Layers of Meaning
Sudhana's third question: holy one, what is this liberation named? The answer: son of good family, this liberation is named the Banner of Freedom from Sorrow and Security.
What has to be asked is this: how are these words to be taken apart? Chengguan says plainly that there are two senses. The first sense is stated in terms of those transformed—all who see her leave behind the suffering of karma and delusion and do not fall back from awakening, and this is freedom from sorrow and security; while the banner takes the sense of great compassion standing high and showing far, the mind of compassion set up high and showing far, and so it is called a banner. The second sense is stated in terms of the mutual identity of compassion and knowledge in the one who transforms—compassion that is itself knowledge, and so she can wade through suffering and yet be secure; knowledge that is itself compassion, and so she can pass through many kalpas and yet be free from sorrow; birth-and-death and nirvāṇa are both broken down together, and she stands out beyond the ordinary and the two vehicles, and so it is named a banner.
The second sense is the deepest layer of this visit. If compassion is not itself knowledge, wading through suffering will end in being drowned by suffering; if knowledge is not itself compassion, freedom from sorrow becomes coldness. Only when the two are mutually identical is there a person who wades through suffering and is secure, who passes through many kalpas and is free from sorrow. And the sentence about both birth-and-death and nirvāṇa being broken down is especially to the point—not only does she not abide in birth-and-death, she does not abide in nirvāṇa either; the banner is high precisely because it falls to neither of the two sides. Brought down to the ground: ask whether there is knowledge within your own compassion, and compassion within your knowledge. Lacking either side, this banner cannot be raised.
Ten Likenesses and One Sentence of Humbling Herself
Having told the name of the Dharma, she says at once that she knows only this one gate of liberation, and then with ten likenesses defers to the great bodhisattvas: the mind like the ocean (able to receive and hold all the Buddha-dharmas), like Mount Sumeru (aim and intent firm and not to be shaken), like the medicine Well Seen, able to remove the heavy sickness of the afflictions of beings, like the bright and pure sun (able to break the dark obstruction of ignorance), like the great earth (able to be the place of reliance for beings), like a good wind (able to work the benefit and welfare of beings), like a bright lamp (able to give rise to the light of wisdom for beings), like a great cloud (able to rain down for beings the dharma of quiescent cessation), like the pure moon (able to send forth for beings the light of merit), and like Śakra, all of them able to guard and protect all beings; and she closes with one question—how could she know, or be able to tell of, their practice of merit?
What has to be asked is this: do the ten likenesses have a sequence? The ocean and Sumeru are stated in terms of their own substance—the one able to contain, the other unmoving; the medicine and the sun are stated in terms of removing obstruction—the one removing sickness, the other breaking darkness; the earth, the wind, the lamp, the cloud, and the moon are stated in terms of giving—a place of reliance, benefit and welfare, the light of wisdom, the rain of the Dharma, the light of merit; and Śakra is stated in terms of guarding. Own substance, removing obstruction, giving, guarding—four layers.
Chengguan, at this outline, writes only the eight words that the fourth is humbling oneself and deferring to the superior, which can be known, and sets up no separate gloss. Brought down to the ground: humbling oneself and deferring to the superior appears at the end of every one of Sudhana's visits, and reading many of them one slides past it easily. Its work is to move the reader's eye away from this one good friend and onto the whole road—every one you meet is only one stretch of this road.
Pointing to the Next Friend: The Land of Narasu and Supreme Fearless Voice
Son of good family, to the south of here, at the place called Sea Tide, there is a land named Narasu; there is a seer there named Supreme Fearless Voice. Go to him and ask—how is a bodhisattva to study the practice of a bodhisattva and to cultivate the path of a bodhisattva?
Chengguan has a gloss for each of these three names. Of the place called Sea Tide, he says it is set up in terms of great compassion gathering beings in without failure, and that the next friend receives the name of youthful purity, and so the dwelling place is not different from the place before. As for the land named Narasu, this means Not Slothful—moving lands, holding lands, observing lands, going to lands, without rest, and so it is named Not Slothful. As for the seer named Supreme Fearless Voice, this is a Sanskrit word abbreviated, which in full should read Vimuduoluo Niejusha, rendered as the voice of supreme fearlessness; and the reason it is assigned to a seer is that it takes the sense of the pure and untainted quality of youthful purity.
Li Tongxuan looks at this sameness of name from the side of the meeting of compassion and knowledge. He says that this place of the sea tide in the south bearing the same name as the place of the stage before signifies that compassion and knowledge meet together—the gate of kindness and compassion of the stage before being advanced so as to meet with the substance of knowledge, and the eighth perfection, that of the vow, giving rise to the work of knowledge so that it meets with its gate of compassion; and he ties a judgment to it: if knowledge does not give rise to the great vow and practice compassion, then it tends to quiescence and has no way to bring forth its function. The land named Narasu he too glosses as Not Slothful.
What has to be asked is this: why is the place-name of the next visit called Not Slothful? Read it following upon this visit and it becomes plain: what this visit says at the end is a vow that will never be fulfilled, and what a vow that will never be fulfilled most fears is slackness. And so the name of the next station is called Not Slothful outright. Brought down to the ground: none of Sudhana's pointings to the next friend is random—the last sense of the previous visit is often the very name of the visit that follows.
Ten Hard Things: A Stretch of Pondering at the Parting
The last stretch is cherishing her virtue, bowing, and taking leave. Sudhana bowed his head to her feet, circled her measureless times, gazed up with earnest devotion, wept and shed tears, and then pondered in his heart ten hard things—it is hard to obtain awakening, hard to draw near to a good friend, hard to meet with a good friend; and below these, hard to obtain the faculties of a bodhisattva, hard to purify the faculties of a bodhisattva, hard to meet with a good friend who practices together with one, hard to observe in accord with principle, hard to cultivate in accord with the teaching, hard to meet with the skillful means that give birth to a good mind, hard to meet with the light of the dharma that increases all-knowledge; and at the end, having had these thoughts, he took his leave and went.
What has to be asked is this: why does he weep after obtaining the Dharma? Among the ten hard things, the good friend occupies three—drawing near, meeting with, and meeting with one who practices together. He has just now personally verified how hard a ‘meeting with’ is, and so he weeps. These tears are not sentiment; they are the knowing of a measure. Li Tongxuan glosses the weeping on three sides: it signifies that great compassion is vast and deep; it signifies too that in revering the Dharma and prizing entry into it his feeling reaches its fullest weight; and it signifies that knowledge and compassion are sovereign, letting compassion down into the common current and grieving over the destinies of suffering.
Look again at the sequence of the ten hard things: it starts in general from the hardness of obtaining awakening; the seven in the middle all fall upon good friends and upon one's own faculties; and the last two fall upon the skillful means that give birth to a good mind and the light of the dharma that increases all-knowledge—from outer conditions to inner faculties to the skillful means of the mind to the light of knowledge, step by step drawn back into oneself. Brought down to the ground: these ten sentences can be taken as a daily recitation. Recite them until they are familiar, and when one meets a good friend one will not be slighting, and when one does not meet one, one will not complain.
Lineage
The text of this visit opens four lines of flow below it.
The first is the line of the assigning of the stage. Chengguan judges this good friend as assigned to the seventh of the ten abodes, the abode of non-retrogression, and glosses the reason for what she signifies as her being assigned to a laywoman because she enters the common world; Zhiyan's Souxuan ji and Fazang's Tanxuan ji likewise make it the seventh, the abode of non-retrogression. Li Tongxuan sets up another track, matching the ten abodes directly to the ten grounds and judging this good friend to be the pattern of the practice of great kindness and compassion of the seventh of the ten grounds, the ground of Going Far—the frameworks of stage-assigning upon which Tongxuan and Chengguan rely are different from the outset. At the head of the five marks of this assembly Chengguan says himself that this matching comes down from the ancient worthies, and he keeps the level words that both have their reason and that within what has no sequence of stages the sequence of stages is not hindered, making no judgment that the sūtra text judges it of itself. These judgments of the several houses are recorded, without judging which is higher.
The second is the line of the glossing of the name. Upon the good friend's name, Fulfilled Vow, the three houses each have their glossing. Chengguan glosses the name already where the previous friend points her out, rendering it by the three words Delight of Intent, Hope, and Fulfilled Vow, and tying the reason for them to this: that the delight of intent and the hope of beings are brought to fullness, and that she is able also to bring to fullness the dharmas of nature and mark. Fazang's Tanxuan ji takes Hushaluo, the form given in the Zhidu lun, and collating the text from India, which has Ashe, renders it as Delight of Intent and also as Fulfilled Vow, tying it to her being able to fulfill the vows of all beings. Li Tongxuan gives Fulfilled Vow outright, tying it to her fulfilling her own original vow and transforming beings everywhere. All three have the one rendering Fulfilled Vow, while Chengguan alone brings out the sense of Hope and Fazang alone keeps the variant forms of the Sanskrit name. Besides these, under the listing of names in Zhiyan's Huayan jing kongmu zhang there stands an old interlinear note giving the Sanskrit sound as Hushe and rendering the sense as stillness—near in sound to Fazang's transmitted Hushaluo while differing in form, and differing in sense from the Delight of Intent and Fulfilled Vow of the three houses; being the note upon a listing of names and not a long gloss of its own, it is kept alongside them so that the divergent statements upon the name may be seen. As for what the name laywoman signifies, Fazang makes it the semblance of kindness and compassion, and Tongxuan makes it a signifying of the practice of kindness and compassion; the two statements complete each other. This too is recorded, without judging which is higher.
The glossing of the name of the Dharma, the Banner of Freedom from Sorrow and Security, likewise differs in the three houses. Chengguan sets up two senses: one stated in terms of those transformed—those who see her leave behind the suffering of karma and delusion and do not fall back from awakening, and this is freedom from sorrow and security, while the banner takes the sense of great compassion standing high; and two stated in terms of the mutual identity of compassion and knowledge in the one who transforms—because compassion is itself knowledge she wades through suffering and is secure, and because knowledge is itself compassion she passes through many kalpas free from sorrow. Fazang states it in terms of the marks of the one who transforms: with a great mind she meets suffering through many kalpas without sorrow, in setting up and cultivating right practice she is secure and untiring, and her great resolve stands out alone, whence the banner; and he brings out besides the name (of the dharma gate) in the text from India, the Banner of the Setting Up of Freedom from Sorrow. Li Tongxuan also sets up two senses: first, that the name is made from the transforming—since beings have not left birth-and-death behind, the bodhisattva does not take security for himself, and so teaching and transforming beings so as to make them free from sorrow is the bodhisattva's banner of security; and second, that though the bodhisattva penetrate that the nature of birth-and-death is empty, so long as he fears birth-and-death he is not yet ultimate, and only when he enters birth-and-death to teach and transform beings, and penetrates that birth-and-death, beings, and the one who transforms are all together the practice of nirvāṇa with neither emerging nor sinking, is it named the Banner of Freedom from Sorrow and Security. One house states it from those transformed, one from the marks of practice, and one from the entering of birth-and-death; all are recorded without judgment.
The third is the line of the judging of the one question on whether the becoming of a Buddha is far or near. Fazang sets a further question and answer here: since there is no bounded measure and no date is set for her own becoming of a Buddha, can it then never be accomplished? His answer has four sides—because a bodhisattva-icchantika likewise does not accomplish it, beings must accomplish it; because it is also accomplished now; and because, looked at from the principle realized in oneself, there is neither accomplishing nor not accomplishing. Zhiyan divides the text of the answer into three: first, making clear the cultivation that does not depend upon times and seasons; next, the cultivation commensurate with the Dharma realm; and last, the conclusion—the cultivation that does not depend on times and seasons being the stretch of the reverse showing, and the cultivation commensurate with the Dharma realm the stretch of the explaining in order. Li Tongxuan states separately why this stage does not fall back: one must cultivate up to the liberation of the three emptinesses, with worldly and world-transcending knowledge appearing before one, and accomplish the vast practice of kindness and compassion, and only then can one enter the gate of birth-and-death by skillful means and penetrate that the nature of birth-and-death and the ocean of the Buddhas' merit and knowledge are from the first of one nature—whereas one who knows emptiness and non-self and yet fears birth-and-death, even if he does not fall back into an ordinary person, still falls back into the two vehicles. Tongxuan judges besides that this stage takes the perfection of skillful means among the ten as its host with the remaining nine as companions, which answers exactly to the sense of entering the common world. And as to the measure of how long ago the mind was given rise to, Tongxuan raises for himself thirty Gaṅgā's sands as the measure and says that what lies beyond is known to the Buddhas alone; this is Tongxuan's own statement, and the sūtra text still lists Buddhas as many as the sands of thirty-six Gaṅgā rivers. These houses each mark out their own line, and all are recorded without judgment.
The fourth is the line of the opening and gathering of the environing reward. As to the number of the adornments of the garden and grove, Chengguan opens them as ten matters, Fazang as thirteen matters, and Zhiyan as twelve; as to the outline of the whole visit, Chengguan makes six stretches and Tongxuan thirteen gates. The three houses open and gather differently and yet point to the same text, and the reader who looks at them side by side sees the measure with which the ancient worthies judge a text.
There is one further line running crosswise, and that is the parallel translations. Besides the eighty-fascicle text, the sixty-fascicle and the forty-fascicle texts both have this visit complete. The good friend of the forty is not named Fulfilled Vow but Īśānā, and she is plainly said to be the consort of a king; the garden is still named Universal Adornment and the dharma gate still the Banner of Freedom from Sorrow and Security, word for word the same in the three. In some places the forty speaks more finely. Of the manner of contact the eighty makes five matters—seeing, hearing, calling to mind, dwelling together, and providing for—while the forty opens six and sets the hearing of the name apart from the listening to the Dharma. Of those who cannot see her the eighty says only that in the end they do not get to see her, while the forty adds one layer: though they draw near her, though a long time pass, though they dwell together with her, still they cannot see. That layer matters: dwelling together is not the same as being able to see, and the seeing or not seeing is tied to one's own roots of good and conditions, not to distance. So it is with the second of the two ranks who dwell in the garden: the eighty says only that the remaining beings who dwell in this garden also all enter everywhere into the stage of non-retrogression, while the forty adds one limit—the remaining beings who dwell in this garden, whether long or lately, all cultivate the gates of practice of her own kind, and only then do they too all enter everywhere into the stage of non-retrogression. So too in the stretch of the vow: the eighty makes two vows, while the forty opens it into eleven sentences of ‘only then will my vow be exhausted’ and gathers all at the end into one ‘only then will my vow be fulfilled’—what is to be exhausted listed item by item, and what is to be fulfilled gathered into one. The three differ in fullness and brevity and point to one thing, and the reader who looks at them side by side sees the same passage of Dharma opened and gathered differently in three hands. Yet what the parallel translations open out is said by the forty itself and is not something the sūtra text of the eighty has; one may look across and know that it runs wider, but one may not turn it round and take it as already said by the eighty.
As for the name of this visit's dharma gate, the Banner of Freedom from Sorrow and Security, it is met with only this once in the whole of this sūtra, and is not repeated for another chapter or another friend. And as for the name Fulfilled Vow, it is met with twice in Zhiyan's Huayan jing kongmu zhang in the listing of the names of the good friends—once in the main text, written there with a variant form of the word for laywoman, and once in the interlinear note beneath it that glosses its Sanskrit sound and sense—while the four canonical texts of the Huayan house and the texts of the consciousness-only line all give zero hits; and so the lineage of this visit lies only within the commentaries and treatises of the several houses of the one Huayan school.
In the text of one visit, the first half writes the place where she dwells and the second half the vow she gives rise to. The place is written at such length in order that one may know that ‘whoever sees me does not fall back’ is no empty word; the vow is spoken of as so exhaustless in order that one may know that what makes non-retrogression non-retrogression is precisely that it never at any point intends to stop.
考據Apparatus
善財第七參。前六參皆比丘、良醫、長者，至此始參一在家女人——澄觀於前一參之末即點出所以然：「入俗故寄優婆夷矣」。本節之骨全在澄觀「文中具六」之科：依教趣求·見敬諮問·稱讚授法·謙己推勝·指示後友·戀德禮辭；而「稱讚授法」一段澄觀復判「略無稱讚，但有正示法界」，開為四節——舉法門體用·窮因淺深·顯果久近·彰法名字，正配經文之三問三答。本節最長之文有二：一是普莊嚴園之依報莊嚴（澄觀判十事·探玄記判十三事·搜玄記判十二事，三家所數不同）；二是「不為……故發菩提心」之反顯長串（澄觀判二十四句，分化生八·供佛六·嚴剎四·持法六），與其後「欲……悉無餘故發菩提心」之順釋十四句。法門名「離憂安隱幢」，八十本與六十本逐字全同，於本經他處不重出。本節無重頌，偈行零。
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）；休捨優婆夷＝卷六十四〔T10 0343a09〕–〔0345a21 前〕 |
| 澄觀《華嚴經疏》 | 本善友正釋起〔T35n1735 0930b13〕，訖於第八毘目仙人前〔0931a25〕 |
| 澄觀《演義鈔》 | 寄位表法之申釋〔T36n1736 0672c09–c12〕 |
| 法藏《探玄記》（六十華嚴疏） | 第七不退住科〔T35n1733 0461c01〕起 |
| 李通玄《新華嚴經論》 | 本善友專釋起〔T36n1739 0961c22〕 |
| 智儼《搜玄記》 | 第七不退住科〔T35n1732 0092c23〕起 |
澄觀六段科——本節全文之骨：
「第七休捨優婆夷，寄不退住」〔T35n1735 0930b13〕「文中具六」〔0930b14〕
六段之名與所繫經文，澄觀於數段標出（此錄五條）：
「第一依教趣求，中二：先念前友教，文有十句，前五集經者序、後五正陳所念，可知」〔T35n1735 0930b14–b16〕
「見敬諮問，中三：初見、次敬、後諮問」〔T35n1735 0930b17–b18〕
「下稱讚授法，略無稱讚，但有正示法界」〔T35n1735 0930c02–c03〕
「第四謙己推勝，可知」〔T35n1735 0931a15〕
「言海潮之處者，但約大悲攝物無失，受童真名，故不異前處」〔T35n1735 0931a16–a17〕
見敬諮問之依報十事——澄觀所判：
「前中二：先見依報殊勝，有十事莊嚴」〔T35n1735 0930b18–b19〕，其一即「一寶牆圍繞」〔0930b19〕；正報一節則「明見正報端嚴。於中四：一正報殊常」〔0930b26–b27〕。
稱讚授法之四節——正配經文三問三答：
「於中四：一舉法門體用、二窮因淺深、三顯果久近、四彰法名字」〔T35n1735 0930c03–c04〕
四節之首節復開二：「先總舉體用，名下當顯用約不空」〔T35n1735 0930c04–c05〕，其下別明勝用三段——「一明益物不空用，先反、後順。見皆不退者，顯若得方便，至不退住故」〔0930c06–c08〕、「諸佛被益用，以與三寶同住故，與我住皆悉不空」〔0930c08–c09〕、「引證不空，現與同住皆不退故」〔0930c10〕。
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 休捨 | — | 本節「時，休捨優婆夷坐真金座」〔T10n0279 0343c08〕 | 善友之名；澄觀於前友指示一段即釋其名「友名休捨者，此云意樂，亦云希望，亦云滿願，謂隨眾生意樂希望得圓滿故，亦能圓滿性相法故」〔T35n1735 0930b09–b12〕；探玄記與通玄別有其訓（見目六） |
| 優婆夷 | — | 本節「其有見此優婆夷者，一切病苦悉得除滅」〔T10n0279 0343c15–c16〕 | 在家女眾；法藏「優婆夷者，是慈悲之貌」〔T35n1733 0461c04–c05〕，通玄「優婆夷者，表慈悲行也」〔T36n1739 0961c26〕 |
| 不退住 | — | 澄觀「第七休捨優婆夷，寄不退住」〔T35n1735 0930b13–b14〕 | 十住之第七；經文本身不標位名，寄位之判出澄觀承古德 |
| 離憂安隱幢 | — | 本節「善男子！此解脫名：離憂安隱幢」〔T10n0279 0345a03〕 | 本善友所得解脫門之名；於本經全部經文唯此一見，他品他友不重出 |
| 普莊嚴園 | — | 本節「漸漸南行，至海潮處，見普莊嚴園」〔T10n0279 0343a14–a15〕 | 善友所居之園；通玄「莊嚴者，以一切生死海為園，以萬行海為林」〔T36n1739 0961c22〕 |
| 海潮 | — | 本節「漸漸南行，至海潮處」〔T10n0279 0343a14–a15〕 | 善友所居之處；法藏「近大海側，潮浪至之處，表此第七巧便就機，用不過限故」〔T35n1733 0461c02–c03〕 |
| 那羅素 | 那羅素（澄觀傳寫·此云不懶惰） | 本節「善男子！於此南方海潮之處，有一國土，名：那羅素」〔T10n0279 0345a12–a14〕 | 後友所居之國名；澄觀「國名那羅素者，此云不懶惰」〔T35n1735 0931a17–a19〕 |
| 毘目瞿沙 | 毘目多羅涅懼沙（澄觀所傳具名·此翻最上無恐怖聲） | 本節「中有仙人，名：毘目瞿沙」〔T10n0279 0345a13–a14〕 | 第八善友之名；澄觀「仙人名毘目瞿沙者，梵言猶略，若具應云毘目多羅涅懼沙，此翻名最上無恐怖聲」〔T35n1735 0931a19–a21〕 |
| 婆樓那天 | 婆樓那（澄觀「此云水也」） | 本節十佛名之末「次前，於婆樓那天佛所」〔T10n0279 0344a17〕 | 十佛之第十；澄觀「婆樓那者，此云水也」〔T35n1735 0930c13〕 |
| 阿僧祇 | —（「阿僧祇」本即古傳音寫） | 本節「善男子！取要言之，菩薩以如是等百萬阿僧祇方便行故發菩提心」〔T10n0279 0344c26–c27〕 | 不可數之大數名；此處冠於「方便行」以收前之反顯順釋二長串 |
| 那由他 | —（「那由他」本即古傳音寫） | 本節「我此大眾，有八萬四千億那由他，皆在此園與我同行」〔T10n0279 0344a07–a08〕 | 大數名；眷屬之量 |
| 唐捐 | — | 本節「若有見聞憶念於我，與我同住，供給我者，悉不唐捐」〔T10n0279 0343c27–c28〕 | 虛棄；澄觀據此判本法門之體用為「不空」〔T35n1735 0930c04–c05〕 |
| 三十六恒河沙 | — | 本節「如是次第三十六恒河沙佛所，皆悉承事」〔T10n0279 0344a18–a20〕 | 承事佛數；澄觀釋其所以取此數（見目五） |
三、譬喻·修辭
(一) 念前友教三喻（師傅·眼目·津濟）——善財自陳善知識於己之三重用：
- 「善知識者是我師傅，示導於我諸佛法故」〔T10n0279 0343a11–a12〕——喻依為師傅，所顯者「示導」，即引路。
- 「善知識者是我眼目，令我見佛如虛空故」〔T10n0279 0343a12–a13〕——喻依為眼目，所顯者「見」，並以虛空狀所見之無際。
- 「善知識者是我津濟，令我得入諸佛如來蓮華池故」〔T10n0279 0343a13–a14〕——喻依為津濟（渡口舟濟），所顯者「入」。三喻次第由導而見而入，非同義重出。
(二) 謙己推勝十喻——休捨自言唯知一門，而以十喻狀諸大菩薩之德，逐句列之：心如海（容受一切佛法）·如須彌山（志意堅固不可動搖）·如善見藥（除煩惱重病）·如明淨日（破無明闇障）·猶如大地（作眾生依處）·猶如好風（作眾生義利）·猶如明燈（生智慧光）·猶如大雲（雨寂滅法）·猶如淨月（放福德光）·猶如帝釋（守護眾生）。前二喻取「其心如海，悉能容受一切佛法」〔T10n0279 0345a04–a05〕之句式，中七喻取「如善見藥，能除眾生煩惱重病」〔0345a06〕之句式，末喻「猶如帝釋，悉能守護一切眾生」〔0345a11〕收之。十喻中前四以「如」起、後六以「猶如」起，句式自為二節。
(三) 依報莊嚴之鋪排——寶樹先立一總句「一切寶樹行列莊嚴」〔T10n0279 0343a16〕，其下別列七類（寶華樹·寶香樹·寶鬘樹·摩尼寶王樹·寶衣樹·音樂樹·莊嚴具樹）；次殿堂樓閣宮殿浴池、寶蓮華座「復有無量寶蓮華座周迴布列」〔0343b11〕而列十名、帳「所謂：衣帳、鬘帳、香帳、華帳、枝帳」〔T10n0279 0343b18〕以下十二種、寶網十種、光明十種，末以「常雨百萬莊嚴具」〔0343c01〕起之十句供具收於「百萬菩薩恭敬親近常樂聞法」〔0343c07–c08〕。三家所判之數目互異：澄觀十事、法藏「初中，有十三事嚴此園林」〔T35n1733 0461c12–c13〕、智儼「園中有十二事，垣樹等」〔T35n1732 0093a03–a04〕。
(四) 見益十句之修辭——「其有見此優婆夷者」〔T10n0279 0343c15〕以下，先除（病苦·煩惱垢·見刺·障礙山），次入（無礙清淨境界），次增長（善根·諸根），次現前（「入一切智慧門，入一切總持門」〔0343c18〕以下六門），末以「其心廣大，具足神通，身無障礙，至一切處」收——由除而入而長而現而遍，是一條上行之線。
(五) 反顯與順釋之乘積式排比——「菩薩不為教化調伏一眾生故發菩提心」〔T10n0279 0344b03–b04〕起，五大類層層推上而展開之級不一：唯化生一類自「一」歷「百」而至「不可說不可說轉」，其餘四類（教化世界眾生·供養如來·嚴淨世界·住持遺法）皆自一而直上不可說不可說轉，不歷百級。五大類推畢，再以「如是略說，不為滿一佛誓願故」〔0344c04〕起之十二小句總束。其後「欲教化調伏一切眾生悉無餘故發菩提心」〔0344c12–c13〕起十四句，句句以「一切」對前之「一」、以「悉無餘」對前之「不可說不可說轉」。反顯之長正為襯順釋之「悉無餘」——修辭之量即義理之量。
四、異譯對勘
本節經文要句之漢譯校本：實叉難陀 T279（底本·卷六十四）· 佛馱跋陀羅 T278（晉譯六十華嚴〈入法界品第三十四〉·卷四十七）· 般若 T293（四十華嚴〈入不思議解脫境界普賢行願品〉·卷七–卷八）。四十本亦具本節善財第七參之全文，自前友指示起至辭退而行止；其善友名與 80、60 全異——前友指示云「於彼城東有一園林名普莊嚴，王有夫人名伊舍那，為優婆夷，止住此林修菩薩行」〔T10n0293 0693b20–b22〕：園名同作普莊嚴，而人名作伊舍那，且明言其為王之夫人。故本節三本並列對勘。別行異譯《度世品經》T10n0292 屬品三十八，於本品無對。
句一 善財敬請問句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？ | T10n0279 0343c23 |
| 佛馱 T278 | 大聖！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行、修菩薩道，唯願為我具足演說 | T09n0278 0698b20 |
| 般若 T293 | 聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道，我聞聖者善能誘誨諸菩薩眾，願為我說 | T10n0293 0695a04 |
異文所繫：(甲) 呼格異形——80 與 40 本皆作「聖者」，60 作「大聖」。(乙) 80 二問分作二句而各繫問號，60 與 40 本合為一句。(丙) 60 別有請詞「唯願為我具足演說」，80 作「我聞聖者善能誘誨，願為我說」，40 本則於誘誨之下別出所誨之對象——「我聞聖者善能誘誨諸菩薩眾，願為我說」〔T10n0293 0695a06〕。誌錄不判。
句二 法門體用之總舉
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善男子！我唯得菩薩一解脫門 | T10n0279 0343c26 |
| 佛馱 T278 | 善男子！我唯成就一法門，若見聞、念知、親近我者，皆悉不虛 | T09n0278 0698b23 |
| 實叉 T279 | 其有見此優婆夷者，一切病苦悉得除滅 | T10n0279 0343c15 |
| 佛馱 T278 | 其有得見此優婆夷者，一切眾病皆悉除愈 | T09n0278 0698b12 |
| 般若 T293 | 善男子！我得菩薩一解脫門，無間修習；若有眾生暫見我身、暫聞我名、或聽我法、憶念於我、與我同住、親近隨順供給我者，悉不唐捐 | T10n0293 0695a07 |
| 般若 T293 | 其有見此優婆夷者，身病、心病，種種所纏，一切邪見、障礙執著所有惑苦，悉得除滅 | T10n0293 0694c18 |
| 實叉 T279 | 其餘眾生住此園者，亦皆普入不退轉位 | T10n0279 0344a09 |
| 般若 T293 | 其餘眾生或久、或近住此園者，一切修我同類行門，亦皆普入不退轉位 | T10n0293 0695a23 |
異文所繫：(甲) 80 與 40 本稱「解脫門」，60 稱「法門」——本節全篇三本皆守各自之稱；40 本又於體之下加無間修習一語。(乙) 80「悉不唐捐」／60「皆悉不虛」／40 本同 80。(丙) 見益之首句，80「一切病苦悉得除滅」／60「一切眾病皆悉除愈」／40 本開病為身心二種而兼攝邪見執著之惑苦。(丁) 接觸之相三本詳略不同：80 作見、聞、憶念、同住、供給五事，40 本開為六事而別出聞名與聽法——「暫見我身、暫聞我名、或聽我法、憶念於我、與我同住、親近隨順供給我者，悉不唐捐」〔T10n0293 0695a09–a10〕；60 則總作「若見聞、念知、親近我者」四事。(戊) 反顯不得見者之條件，三本同列不種善根、不為善友攝受、不為諸佛護念，而 40 本於其下多一層限——「若有眾生不種善根，不為善友之所攝受，不為諸佛之所護念；雖近於我經於多時，與我同住終不能見」〔T10n0293 0695a11–a13〕，謂雖經多時同住亦不能見；80 但作「是人終不得見於我」〔T10n0279 0344a01〕。(己) 住園眾之後一等，80 但作「其餘眾生住此園者，亦皆普入不退轉位」〔T10n0279 0344a09〕而不繫行門；40 本則於其上別明一限——「其餘眾生或久、或近住此園者，一切修我同類行門，亦皆普入不退轉位」〔T10n0293 0695a23〕，謂其餘住園者亦皆修與此善友同類之行門，而後普入不退轉位；此限 80 本無之。誌錄不判。
句三 發心久近之問答與十佛名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 聖者發阿耨多羅三藐三菩提心為久近耶？ | T10n0279 0344a10 |
| 佛馱 T278 | 大聖！發菩提心來，為久如耶？ | T09n0278 0698c06 |
| 實叉 T279 | 我憶過去，於然燈佛所，修行梵行，恭敬供養，聞法受持 | T10n0279 0344a11 |
| 佛馱 T278 | 善男子！我念過去於錠光佛所，出家求道，淨修梵行，恭敬供養，聞法受持 | T09n0278 0698c07 |
| 實叉 T279 | 如是次第三十六恒河沙佛所，皆悉承事，恭敬供養，聞法受持，淨修梵行 | T10n0279 0344a18 |
| 佛馱 T278 | 善男子！我於如是等三十六恒河沙佛所，出家求道，淨修梵行 | T09n0278 0698c12 |
| 般若 T293 | 聖者！發阿耨多羅三藐三菩提心為久近耶？ | T10n0293 0695a25 |
| 般若 T293 | 善男子！我憶曾於然燈佛所親近承事，修行梵行，恭敬供養，聞法受持 | T10n0293 0695a26 |
| 般若 T293 | 善男子！我憶過去於無量劫、無量生中，如是次第三十六恒河沙佛所皆悉親近，一心承事、恭敬供養、出家學道 | T10n0293 0695b05 |
異文所繫：(甲) 三本所列皆十佛名，總結皆作「三十六恒河沙佛」——數與結句相同。(乙) 十名之中，離垢·妙幢·普眼·梵壽四名 80、60 二本全同；餘六名異形：然燈／錠光·勝須彌／妙德·蓮華德藏／功德藏·毘盧遮那／毘樓遮那·金剛𪗇／自在·婆樓那天／善天。其中毘盧遮那與毘樓遮那屬音寫異形。(丙) 80 首佛下作「修行梵行」，60 作「出家求道，淨修梵行」；80「於此已往，佛智所知，非我能測」〔T10n0279 0344a20〕一句 60 此段未見對應，60 別作「了知一切諸佛智慧」；40 本則與 80 同存此句而作「過此已往，佛智所知，非我能測」〔T10n0293 0695b09〕。(丁) 40 本十佛名與 80 七名同形，異者三：妙幢／星宿幢·勝須彌／妙勝吉祥·婆樓那天／水天——澄觀釋「婆樓那者，此云水也」〔T35n1735 0930c13〕，正與 40 本之「水天佛」〔T10n0293 0695b04〕相應。誌錄不判。
句四 菩薩無有量之句式
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 菩薩初發心無有量，充滿一切法界故 | T10n0279 0344a21 |
| 佛馱 T278 | 初發菩薩心，充滿法界，無量大悲攝取眾生 | T09n0278 0698c14 |
| 實叉 T279 | 菩薩清淨身無有量，悉遍一切佛剎故 | T10n0279 0344b01 |
| 般若 T293 | 善男子！應知菩薩初發心無有量，充滿一切法界故 | T10n0293 0695b10 |
| 般若 T293 | 菩薩清淨身無有量，現身普遍諸佛剎故 | T10n0293 0695b21 |
異文所繫：80 作『菩薩某某無有量，某某故』之十一句整齊排比（初發心·大悲門·大願門·大慈門·所修行·三昧力·總持力·智光力·神通力·辯才力·清淨身）；60 作連綴散文而不成排比，義項可大體配對（初發心·大悲·大願·諸行·三昧力·陀羅尼力·淨智慧力·諸通明力·諸辯才力·自在神力），惟 60 無別出之「大慈門」一句。40 本亦作十一句整齊排比，與 80 逐句對位而句中之義較廣，如辯才力一句 80 作「一音一切悉解故」〔T10n0279 0344a29〕，40 本作「圓音一演，令諸眾生隨類解故」〔T10n0293 0695b20〕。誌錄不判。
句五 成佛久近之問答與願行結句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 聖者久如當得阿耨多羅三藐三菩提？ | T10n0279 0344b02 |
| 佛馱 T278 | 大聖！久如當成阿耨多羅三藐三菩提？ | T09n0278 0698c24 |
| 實叉 T279 | 菩薩不為教化調伏一眾生故發菩提心 | T10n0279 0344b03 |
| 佛馱 T278 | 菩薩不為教化一眾生故，發菩提心 | T09n0278 0698c25 |
| 佛馱 T278 | 不為莊嚴一剎故、不為知一佛眷屬故、不為受持一佛法故、不為知一眾生心海故、不為度一眾生根海故、不為知一世界諸劫次第成敗故、不為知一眾生煩惱習氣故、不為斷一眾生煩惱故、不為滿一眾生行故，發菩提心 | T09n0278 0699a13 |
| 實叉 T279 | 欲教化調伏一切眾生悉無餘故發菩提心 | T10n0279 0344c12 |
| 佛馱 T278 | 欲教化一切眾生故，發菩提心 | T09n0278 0699a19 |
| 般若 T293 | 聖者！久如當得阿耨多羅三藐三菩提？ | T10n0293 0695c06 |
| 般若 T293 | 善男子！菩薩不為教化調伏一眾生故發菩提心 | T10n0293 0695c07 |
| 般若 T293 | 何以故？菩薩為欲教化調伏一切眾生悉無餘故發菩提心 | T10n0293 0696b15 |
| 實叉 T279 | 善男子！取要言之，菩薩以如是等百萬阿僧祇方便行故發菩提心 | T10n0279 0344c26 |
| 佛馱 T278 | 善男子！略說菩薩有如是等百萬阿僧祇方便法門 | T09n0278 0699a27 |
| 實叉 T279 | 嚴淨一切世界盡，我願乃盡；拔一切眾生煩惱習氣盡，我願乃滿 | T10n0279 0344c29 |
| 佛馱 T278 | 善男子！是故，我發此願，淨一切剎，我願乃滿；斷一切眾生煩惱習氣，我願乃滿 | T09n0278 0699b01 |
| 般若 T293 | 善男子！取要言之：菩薩以如是等百萬阿僧祇方便行故發菩提心 | T10n0293 0696c03 |
| 般若 T293 | 嚴淨一切世界盡我願乃盡……悉拔十方一切眾生習氣海盡我願乃盡。善男子！如是乃至百千萬億阿僧祇菩薩行門，皆悉圓滿，悉無餘故我願乃滿 | T10n0293 0696c06 |
異文所繫：(甲) 80 本逐類作乘積式展開，凡五大類（教化調伏眾生·教化世界眾生·供養如來·嚴淨世界·住持遺法）；40 本亦逐類乘積而自成十組——首二組作教化調伏眾生與教化成熟世界眾生，其下以八個復次別開八組：親近供養如來·嚴淨世界·受持一如來教·修習一如來願·往一佛剎·莊嚴一如來眾會·受持一佛所轉妙法輪·住持一如來遺法，如「復次，菩薩不為受持一如來教故發菩提心」〔T10n0293 0696a09〕之類；二本逐類之開合數不同。60 各作獨立短句而不逐類乘積，並於中段自注「廣說如阿僧祇品」「廣說如上」以省。(乙) 80 與 40 本每句皆綴「悉無餘」，60 無此語；40 本又於反顯順釋之交加一何以故之問。(丙) 60 之『莊嚴一剎·知佛眷屬·受持佛法·知眾生心海·度眾生根海·知世界劫次第成敗·知眾生煩惱習氣·斷眾生煩惱·滿眾生行』九項，屬反顯一段之末——自「不為莊嚴一剎故」〔T09n0278 0699a13〕起，句句皆作不為某某故之形而總收於發菩提心；60 之順釋則自「欲教化一切眾生故，發菩提心」〔T09n0278 0699a19〕始。80 於反顯之末亦有「不為知一世界中諸劫次第故，不為知一眾生心海故，不為知一眾生根海故」〔T10n0279 0344c06〕等十二小句與之相當，二本逐項可對。(丁) 願行結句 80 作二願（嚴淨世界·拔煩惱習）而各繫「我願乃盡」「我願乃滿」——「嚴淨一切世界盡，我願乃盡；拔一切眾生煩惱習氣盡，我願乃滿」〔T10n0279 0344c29〕；60 亦作二願（淨一切剎·斷煩惱習氣）而二願皆繫我願乃滿——「淨一切剎，我願乃滿；斷一切眾生煩惱習氣，我願乃滿」〔T09n0278 0699b01〕；40 本則廣為十一句我願乃盡而末總繫一我願乃滿。三本皆二願以上，惟所繫之盡與滿分合不同。誌錄不判。
句六 法名·十喻·指示後友·戀德十難
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善男子！此解脫名：離憂安隱幢 | T10n0279 0345a03 |
| 佛馱 T278 | 善男子！此法門名離憂安隱幢 | T09n0278 0699b03 |
| 實叉 T279 | 如善見藥，能除眾生煩惱重病 | T10n0279 0345a06 |
| 佛馱 T278 | 則為見藥，若有見者，除滅煩惱 | T09n0278 0699b07 |
| 實叉 T279 | 善男子！於此南方海潮之處，有一國土，名：那羅素；中有仙人，名：毘目瞿沙 | T10n0279 0345a12 |
| 佛馱 T278 | 善男子！於此南方，有一國土，名曰海潮；彼有仙人，名毘目多羅，善能解說菩薩諸行，汝詣彼問 | T09n0278 0699b15 |
| 實叉 T279 | 得菩提難，近善知識難，遇善知識難 | T10n0279 0345a16 |
| 佛馱 T278 | 得菩提難、遇善知識難、得與上人共同止難 | T09n0278 0699b18 |
| 般若 T293 | 善男子！此解脫名離憂安隱幢 | T10n0293 0696c26 |
| 般若 T293 | 所作不空，如善見藥能除眾生煩惱重病 | T10n0293 0697a01 |
| 般若 T293 | 善男子！於此南方海潮之處，有一國土名那羅素，中有仙人名大威猛聲；汝詣彼問菩薩云何學菩薩行，修菩薩道 | T10n0293 0697a10 |
| 般若 T293 | 得菩提難，得菩薩諸根難，淨菩薩諸根難 | T10n0293 0697a17 |
異文所繫：(甲) 法門名三本逐字全同——「離憂安隱幢」五字不異；40 本作「此解脫名離憂安隱幢」〔T10n0293 0696c26〕，唯 80 與 40 本稱「解脫」而 60 稱「法門」。(乙) 十喻二本數目皆十，句式異：80 用「如」「猶如」，60 用「則為」；80 有「猶如明燈，能為眾生生智慧光」一喻，60 對應之位作「諸大菩薩，則為自在，以淨智光普照一切」，辭異而不強配。(丙) 指示後友之地名，80 作國名「那羅素」而處為「海潮之處」，60 則逕以「海潮」為國名，二本異名；仙人名 80「毘目瞿沙」／60「毘目多羅」，澄觀所傳具名「毘目多羅涅懼沙」正兼二本之形〔T35n1735 0931a19–a21〕。(丁) 戀德禮辭之難句，80 十難，60 十一難，40 本則先出「善知識者難可出現，如優曇華」〔T10n0293 0697a14〕等五句歎難值，復作是念而列十二難；項目大體平行而辭有繁簡。(戊) 推勝十喻三本皆十，藥喻 40 本作「所作不空，如善見藥能除眾生煩惱重病」〔T10n0293 0697a01〕，與 80 同用善見藥之名而多所作不空一標。(己) 指示後友之仙人名，40 本作「大威猛聲」〔T10n0293 0697a11〕，乃義譯而非音寫；澄觀所傳具名之翻「最上無恐怖聲」〔T35n1735 0931a20〕與之同指。誌錄不判。
句七 依報浴池之水清寶珠
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 八功德水，湛然盈滿，其水香氣如天栴檀，金沙布底，水清寶珠周遍間錯 | T10n0279 0343a27 |
| 佛馱 T278 | 八功德水，湛然盈滿；閻浮檀金沙，淨水寶珠，遍布池底 | T09n0278 0698a03 |
| 般若 T293 | 寶樹林間，寶渠分布，水清寶珠周遍間錯，晝夜常流八功德水 | T10n0293 0694a05 |
異文所繫：(甲) 「水清寶珠」是一名物之名，非清水與寶珠二事——80 與 40 本此四字逐字全同〔T10n0279 0343a28〕〔T10n0293 0694a05〕，60 本作「淨水寶珠」〔T09n0278 0698a04〕，三本皆以水之澄淨繫於珠上。(乙) 此名之所取，法藏於他處釋如意珠三種而其第二即「清水珠，令濁水變清」〔T35n1733 0257c06〕——珠之用在令水清，故以水清名珠。(丙) 所繫之處三本不同：80、60 繫於浴池，40 本繫於寶渠而下接「晝夜常流八功德水」〔T10n0293 0694a06〕。誌錄不判。
五、宗義之經據〔眼〕
(一) 入俗故寄優婆夷——第七位何以由在家女人當之。澄觀於前一參之末即先立此義：「入俗故寄優婆夷矣」〔T35n1735 0930b13〕。其所繫之理，在本位之法門即以入俗而不失為用；故澄觀於引證一節下復申：
「亦表方便入俗，則八萬塵勞皆成波羅蜜故」〔T35n1735 0930c11–c12〕
塵勞即成波羅蜜，是本節表法之樞。通玄立說異軌而同指此意：「前位是出世無染大悲法門，即以比丘表之；此位入俗處染而不污、處真同俗之慈悲，即以優婆夷表之」〔T36n1739 0961c28–0962a02〕。
(二) 不空——本法門之體用。經文「若有見聞憶念於我，與我同住，供給我者，悉不唐捐」〔T10n0279 0343c27–c28〕，澄觀判為總舉體用，而以「不空」二字握之：「先總舉體用，名下當顯用約不空」〔T35n1735 0930c04–c05〕。其下三段勝用皆繫此一字——益物不空、諸佛被益、引證不空。其中反顯一句之所以能立，澄觀有釋：
「一明益物不空用，先反、後順。見皆不退者，顯若得方便，至不退住故」〔T35n1735 0930c06–c08〕
見即不退，正是「不退住」之位名所從出。
(三) 三十六之數何以取——六位各具六度。經文列十佛名而總結「三十六恒河沙佛」，澄觀先就因緣答之淺深說：「總三十六恒者，近佛既多，發心已久」〔T35n1735 0930c13–c14〕，再說何以偏取此數：
「而要言三十六者，顯已過前六位，位位具修六度，六六三十六，皆是恒沙性德，故云爾耳」〔T35n1735 0930c14–c16〕
並注「《涅槃》亦有此數」〔T35n1735 0930c16–c17〕。三十六不是計量，是六位六度之交乘。
《演義鈔》復牒此語而辨其所出：所指為《涅槃》第六〈如來性品〉之四依義——「即第六經〈如來性品〉說四依義」〔T36n1736 0672c12–c13〕，其文自一恒河沙佛所發心至八恒河沙佛所發心，逐級而上。而三十六之數非彼經明文，乃鈔家之義取：
「三十六言乃是義取，一上加二為三，三上加三為六，六上加四為十，十上加五為十五，十五上加六為二十一，二十一上加七為二十八，二十八上加八為三十六」〔T36n1736 0673a04–a08〕
「是則積於八人二三四等，共為三十六也。雖是義取，理必應然」〔T36n1736 0673a08–a09〕
彼經但有一至八之積，三十六由累加而得；鈔家自標義取而復言理必應然，二面俱誌。
(四) 約心量答——發心無初，心亦無終。經文自「菩薩初發心無有量，充滿一切法界故」〔T10n0279 0344a21〕起十一句，澄觀判為約心量答，而其釋直指發心之無始：
「意顯發心稱法界故。亦等眾生，眾生亦無初際，從癡有愛；而菩薩發心，癡愛無初，心亦無終故」〔T35n1735 0930c17–c20〕
眾生無初際，故菩薩發心亦無初際；無初則亦無終。此為下一問「久近」之所以不成問。
(五) 成不成四句——久近之問何以不應作。澄觀判顯果久近一節：「三顯果久近中，亦先問、後答。答中明無齊限故，不應作久近之問」〔T35n1735 0930c20–c21〕；其文三分，反釋一節「初反釋無齊限。於中，先別明二十四句，初八化生、次六供佛、次四嚴剎、後六持法」〔0930c22–c23〕，總結一節「下總結無盡。此同初地十無盡句，眾生無盡故成佛無期」〔0930c26–c27〕。眾生無盡而成佛無期，遂生一難，澄觀自設而自答：
「若爾，豈都無成耶？因此略辨成不成義，勒為四句」〔T35n1735 0930c27–c28〕
「一以向約因緣厚薄對今無盡，則有始而無成，此約悲門得果不捨因故」〔T35n1735 0930c28–0931a01〕
「二以稱法界發心故，不見初相方為真成，則無始而有終，此約智說」〔T35n1735 0931a01–a03〕
「三悲智合明，不壞相故不妨始終，前後諸文其例非一」〔T35n1735 0931a03–a04〕
「四約稱性之談則無終無始」〔T35n1735 0931a04–a05〕
四句之證，澄觀引天女語「但以世俗文字數故說有三世，非謂菩提有去來今」〔T35n1735 0931a05–a06〕，又引本經下文大願精進夜神語「不可以生死中長短劫數分別菩薩智輪」〔0931a07–a08〕，而以一句收：「欲成即念念成，常成常不成無有障礙」〔0931a09–a10〕。
(六) 離憂安隱幢之二義。澄觀釋本法門名，明立二義：
「答云離憂安隱幢者，此有二義：一以大悲高顯，所以稱幢」〔T35n1735 0931a10–a11〕
「其有見者，離業惑苦，不退菩提，是謂離憂安隱」〔T35n1735 0931a12–a13〕
「二者即智之悲涉苦安隱，即悲之智多劫無憂，雙摧生死涅槃，特出凡小之外，故名幢矣」〔T35n1735 0931a13–a15〕
初義就所化說——見者離苦不退，故名離憂安隱；幢取大悲高顯。次義就能化之悲智互即說——即智之悲故涉苦而安隱，即悲之智故多劫而無憂；生死涅槃雙摧，出凡小之外，故稱幢。
(七) 鈔家所加之寄位義。《演義鈔》於「寄不退住」下續申其所以不退：
「第七休捨優婆夷，寄不退住，入於無生畢竟空理。心心常行空無相願，止觀雙運，緣不能壞，湛猶澄海故」〔T36n1736 0672c09–c12〕
不退之所以不退，繫於入無生空理而止觀雙運，故外緣不能壞。
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）
寄位：「第七休捨優婆夷，寄不退住」〔T35n1735 0930b13–b14〕；表法之由「入俗故寄優婆夷矣」〔0930b13〕。
釋名（在前友指示一段之末）：「友名休捨者，此云意樂，亦云希望，亦云滿願，謂隨眾生意樂希望得圓滿故，亦能圓滿性相法故」〔T35n1735 0930b09–b12〕——一名三翻（意樂·希望·滿願），而所以三翻者，繫於隨眾生意樂希望得圓滿與圓滿性相法二事。
寄位配當之持平語（品科段·非本友窗）：「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」〔T35n1735 0918b04–b07〕
全文之科：「文中具六」〔T35n1735 0930b14〕；稱讚授法一段「略無稱讚，但有正示法界」〔0930c02–c03〕，開為四節〔0930c03–c04〕。
依報：「前中二：先見依報殊勝，有十事莊嚴」〔T35n1735 0930b18–b19〕。
後友釋名：「國名那羅素者，此云不懶惰，動剎持剎觀剎詣剎無休息故」〔T35n1735 0931a17–a19〕；「以童真清潔無漏，故寄仙人表之」〔0931a24〕。
法藏《探玄記》T35n1733（六十華嚴疏）
科起與表法：「第七不退住中，初舉法勸修中，海潮者，顯別住處」〔T35n1733 0461c01–c02〕；「近大海側，潮浪至之處，表此第七巧便就機，用不過限故」〔0461c02–c03〕。
園與人之釋名：「園林者，眾行建立栖止之所。普嚴者，勝德圓備。優婆夷者，是慈悲之貌」〔T35n1733 0461c03–c05〕。
休捨之訓：「休捨者，《智論》第八名呼捨羅。勘天竺本名阿舍。此翻名意樂。亦名滿願。以能滿一切眾生願故」〔T35n1733 0461c05–c07〕。
依報之數：「初中，有十三事嚴此園林」〔T35n1733 0461c12–c13〕。
成佛久近之科：答中分三——「初不為限齊故發心」〔T35n1733 0461c28–c29〕、「正為作無齊限事故發心，於中各有十四事，相翻可知」〔0461c29–0462a01〕、「結自修行。無限齊故，不辨自身成佛期」〔0462a02〕。反顯與順釋二段各十四事而相翻，是法藏所判。
成不成之問答：「問：若爾，豈可成耶？答：菩薩闡提亦不成故，眾生須成。亦現成故、望自證理無成不成故」〔T35n1733 0462a03–a05〕——以菩薩闡提亦不成、眾生須成、亦現成、望自證理無成不成四面答之。
法名之釋與天竺本名：「言離憂安穩幢者，大心多劫遭苦無憂，造修正行安穩無倦，大志獨拔是故云幢」〔T35n1733 0462a06–a07〕；「天竺本名無憂建立幢」〔T35n1733 0462a07–a08〕。
李通玄《新華嚴經論》T36n1739（表法異軌）
園林之表：「莊嚴者，以一切生死海為園，以萬行海為林」〔T36n1739 0961c22〕。
名之訓與人之表：「於園中有優婆夷名為休捨者，此云滿願，自滿本願遍化眾生故。優婆夷者，表慈悲行也」〔T36n1739 0961c24–c26〕。
配位：「此是十地中第七遠行地大慈悲行之軌樣」〔T36n1739 0961c26–c27〕。
前後位之對：「前位是出世無染大悲法門，即以比丘表之；此位入俗處染而不污、處真同俗之慈悲，即以優婆夷表之」〔T36n1739 0961c28–0962a02〕。
本節之分門：「於此段中約分為十三門」〔T36n1739 0962a04–a05〕。
見我不退之所以：通玄以三空與悲智釋之——「明來至此位，要修至三空解脫，世間智、出世間智慧現前，成廣大慈悲行，方來至此方便入生死門，達生死性與佛福智海本來一性，便得離憂安隱幢解脫門，方名不退住」〔T36n1739 0962a25–a29〕；其反面則為退——「雖復知空無我，常於生死有畏，未入離憂安隱幢，常居退位。設不退還凡夫，還退作二乘」〔T36n1739 0962a29–0962b02〕。
發心久近之量：通玄自出其數而不用經之三十六——「且舉三十恒河沙為量，已去唯佛所知，意不可極也」〔T36n1739 0962c21–c22〕；此為通玄之說，經文所列仍作三十六恒河沙。
法名二義：「名離憂安隱幢者，此有二義：一教化眾生使令離憂，是菩薩安隱幢。眾生未離生死，菩薩不自取安隱故。因化成名」〔T36n1739 0962c29–0963a03〕；「二菩薩雖達生死性空，於生死有畏，未為究竟安隱無憂。若能入生死教化眾生，達生死眾生及以教化者總涅槃行無出無沒，方名離憂安隱幢故」〔T36n1739 0963a03–a06〕。
本位之波羅蜜：「方便波羅蜜為主，餘九為伴」〔T36n1739 0963a07〕——十度之中以方便為主，正應入俗一義。
推德昇進五門與流淚之表：通玄於本段之末別判五門——「於中文義約分為五門：一推德於先令其勝進、二示善知識處名為海潮、三示其國土名那羅素、四舉善知識名號、五頂禮流淚辭退而行」〔T36n1739 0963a11–a14〕。其釋流淚云：「此流淚者，表大悲弘深。又敬法貴入，情至厚重。又表智悲自在，垂悲俗流傷嗟苦趣，聖心廣濟悲嘆難勝」〔T36n1739 0963a14–a16〕。其釋後友之處與前位同名之故云：「此南方有海潮處者，與前位同名海潮處者，表悲智同會，以將前位慈悲之門昇進會於智體，以將第八願波羅蜜發起智業會其悲門。智若不發興大願行悲，趣寂無由起用」〔T36n1739 0963a17–a20〕；國名之訓則作「國名那羅素者，此云不嬾惰」〔T36n1739 0963a27〕。
智儼《搜玄記》T35n1732
科起：「第七不退住菩薩，優婆夷名休捨，入離憂安隱幢法門」〔T35n1732 0092c23–c24〕。
依報之數：「園中有十二事，垣樹等」〔T35n1732 0093a03–a04〕。
正證入之分：「三正證入中有二：初明自分法門」〔T35n1732 0093a04〕；「初文有四：初辨法門作用」〔0093a05–a06〕。
成佛久近之答：智儼別出一判——「久近答中有三：初明不依時節修」〔T35n1732 0093a13〕，次為稱法界修，末為結；並計其句數「初中十四句，皆是分局也。稱法界修中有十三句」〔T35n1732 0093a14–a15〕。不依時節修者，即反顯一段之不繫齊限；稱法界修者，即順釋一段之稱法界而行。
誌錄不判
本善友之名，三家各有其訓：澄觀翻作意樂、希望、滿願，繫以隨眾生意樂希望得圓滿與圓滿性相法；法藏取《智論》呼捨羅、天竺本阿舍而翻作意樂、滿願，繫以能滿一切眾生願；通玄則逕作滿願而繫以自滿本願遍化眾生。三家皆有滿願一翻，而澄觀獨出希望一翻，法藏獨存梵名之異形。法門名之釋亦三家不同：澄觀立大悲高顯與悲智互即二義，法藏作大心多劫遭苦無憂、造修正行安穩無倦、大志獨拔而稱幢，並出天竺本名「無憂建立幢」，通玄則立因化成名與入生死而無出無沒二義。表法之所寄，澄觀與智儼、法藏俱作十住之第七不退住，通玄則以十住直配十地而作第七遠行地大慈悲行之軌樣，二系判位之架構本自不同。依報莊嚴之數，澄觀十事、法藏十三事、智儼十二事，三家所開合各異。本節全文之分科，澄觀作六段，通玄作十三門，智儼作三分八相。此諸異釋皆古德成說，並錄之，不判高下。
七、互讀·承衍
本節之文，承衍繫鏈皆自古德已行之互讀直回：
- 智儼《華嚴經孔目章》T45n1870：善財所參善知識總名列中，本善友居第八——「八名休捨優婆姨」〔T45n1870 0589a05〕。所用字形作「優婆姨」，與經文「優婆夷」異形。全章「休捨」二字二見：主文一見即此名列，夾注一見——「休捨者。梵音呼捨也。呼捨者此云靜義」〔T45n1870 0589a05〕。此夾注直釋本善友之名而別出一義：梵音作呼捨，義翻作靜。與法藏所傳之呼捨羅為音近而異形，與三家所翻之意樂·滿願為義別；一則名列之注，非長篇之義理專釋，故不升為目六一家，但於此誌錄其異說。
- 本經內互見：「離憂安隱幢」一名於底本全經唯本節一見，他品他友不重出——本法門名不與他門相涉。
- 華嚴宗論：《華嚴經旨歸》T45n1871 ·《華嚴一乘教義分齊章》T45n1866 ·《華嚴一乘十玄門》T45n1868 ·《華嚴法界玄鏡》T45n1883 四典，『休捨』皆零命中〔查無〕。本節之華嚴宗承衍面唯在澄觀「八萬塵勞皆成波羅蜜」一句〔T35n1735 0930c11–c12〕與通玄之十地配位〔T36n1739 0961c26–c27〕。
- 唯識軸：成唯識論 T31n1585 · 攝大乘論 T31n1594 · 瑜伽師地論 T30n1579 · 解深密經 T16n0676 四典，『休捨』皆零命中〔查無〕。本節之寄位與表法皆華嚴一宗之科，不涉唯識繫鏈，故不另立。
八、校本定位
- 實叉 T279（底本）：本善友〔T10n0279 0343a09〕起（卷六十四內）–〔0345a21 前〕訖，計三千六百二十六字，偈行零。念前友教三喻 0343a09–a14 · 趣求後友與寶樹（總句一·別列七類）0343a14–a23 · 堂閣池沼陂池 0343a23–b06 · 正殿莊嚴幢與無量寶蓮華座（列十名）0343b06–b17 · 百萬帳十二種 0343b17–b21 · 百萬寶網十種 0343b21–b24 · 百萬光明十種 0343b25–c01 · 常雨供具十句 0343c01–c08 · 見正報身相 0343c08–c12 · 見益十句 0343c12–c21 · 善財見敬諮問 0343c21–c26 · 總舉體用 0343c26–c28 · 反顯難遇與得見不退 0343c28–0344a03 · 諸佛來為說法 0344a03–a06 · 眷屬八萬四千億那由他 0344a06–a10 · 問發心久近與十佛承事 0344a10–a20 · 十一無有量句 0344a20–b01 · 問成佛久近與反顯二十四句 0344b02–c12 · 順釋十四句 0344c12–c27 · 願行結句 0344c27–0345a02 · 問法名與十喻謙己 0345a02–a12 · 指示後友 0345a12–a15 · 戀德禮辭十難 0345a15–a20。
- 佛馱 T278（晉譯主對校）：本善友之段〔T09n0278 0697c15〕起–〔0699b23〕訖（卷四十七內）；念前友教與園林依報 0697c15–0698b05，正報段〔0698b05〕起。見正報 0698b05–b18 · 見敬諮問 0698b18–b23 · 法門體用 0698b23–c05 · 問發心久近與十佛 0698c06–c14 · 諸無量門連綴 0698c14–c24 · 問成佛久近與反顯 0698c24–0699a18 · 順釋 0699a19–a26 · 百萬阿僧祇方便法門 0699a27–b02 · 問法名與十喻 0699b02–b15 · 指示後友 0699b15–b17 · 戀德禮辭十一難 0699b17–b23。
- 般若 T293（四十華嚴）：本善友（名伊舍那）之段〔T10n0293 0693c04〕起–〔0697a24〕訖，跨卷七與卷八（卷七訖於十一無有量句之末〔0695b22〕，卷八自成佛久近之問〔0695c06〕起）。前友指示伊舍那 0693b19–b23 · 念前友教三喻 0693c04–c13 · 園林依報 0693c13–0694c04 · 見正報身相 0694c05–c12 · 十方眾來 0694c12–c18 · 見益 0694c18–0695a01 · 善財見敬諮問 0695a02–a07 · 總舉體用與六事不唐捐 0695a07–a10 · 反顯終不能見與得見不退 0695a10–a14 · 諸佛來為說法 0695a15–a19 · 會眾八萬四千億那由他 0695a19–a25 · 問發心久近與十佛承事 0695a25–b10 · 十一無有量句 0695b10–b22 · 問成佛久近與反顯 0695c06–0696b15 · 順釋 0696b15–c02 · 百萬阿僧祇方便行 0696c03–c05 · 願結十一乃盡一乃滿 0696c06–c18 · 問法名與十喻謙己 0696c25–0697a09 · 指示後友 0697a10–a13 · 戀德禮辭五歎十二難 0697a13–a24。
- 竺法護 T292（度世品經）：屬品三十八別行異譯，於本品無對〔查無〕。
- 澄觀《疏》T35n1735：本善友正釋 0930b13 起–0931a24 訖（下接第八毘目仙人 0931a25）。表法句 0930b13 · 寄位句 0930b13–b14 · 六段科 0930b14 · 依教趣求 0930b14–b17 · 見敬諮問 0930b17–b28 · 稱讚授法四節 0930c01–c12 · 窮因淺深 0930c12–c20 · 顯果久近與成不成四句 0930c20–0931a10 · 彰法名字 0931a10–a15 · 謙己推勝 0931a15 · 指示後友釋名 0931a15–a24。
- 澄觀《鈔》T36n1736：本善友之釋 0672c09 起–0673a12 訖（下接第八仙人 0673a12）。寄位申釋 0672c09–c12 · 牒疏「涅槃亦有此數」而出其所指 0672c12–c13 · 引《涅槃》一至八恒河沙之文 0672c13–0673a04 · 辨三十六為義取之算 0673a04–a09 · 辨疏所引天女語之出處與彼住文一句 0673a09–a12。
- 法藏《探玄記》T35n1733：第七不退住科 0461c01 起–0462a10 訖（下接第八仙人）。表法與釋名 0461c01–c07 · 依教趣入 0461c08–c11 · 見已敬請四分 0461c11–c12 · 依報十三事 0461c12–c16 · 正報三分 0461c16–c19 · 正示法界四分 0461c20–c22 · 舉體用等四 0461c22–c25 · 往因厚薄 0461c25–c28 · 來果久近三分 0461c28–0462a03 · 成不成之問答 0462a03–a05 · 法名與天竺本名 0462a05–a08 · 仰推二分 0462a08–a10。
- 李通玄《論》T36n1739：本善友專釋 0961c22 起–0963b10 訖（下接第八仙人正入當位法門起段）。園林之表 0961c22–c24 · 釋名與表人 0961c24–c26 · 配位 0961c26–c28 · 前後位對 0961c28–0962a02 · 十三門 0962a03–a14 · 依正二報之表 0962a14–a24 · 見我不退與三空悲智 0962a24–b03 · 悲智二門與五位練磨 0962b03–c01 · 表對第六住與眷屬 0962c01–c16 · 發心久近與三十恒河沙 0962c16–c25 · 名物之釋 0962c25–c29 · 法名二義 0962c29–0963a06 · 本位波羅蜜 0963a06–a09 · 推德昇進五門（推德於先令其勝進·示善知識處名為海潮·示其國土名那羅素·舉善知識名號·頂禮流淚辭退而行）0963a10–b10。
- 智儼《搜玄記》T35n1732：第七不退住科 0092c23 起–0093a16 訖（下接第八童真住 0093a16）。勸教進入與依教趣入 0092c25–0093a03 · 依報十二事 0093a03–a04 · 正證入二分 0093a04–a10 · 眷屬行成 0093a10–a11 · 因緣久近二分 0093a11–a13 · 成佛久近答三分（不依時節修·稱法界修·結）0093a13–a15 · 仰推三分 0093a15–a16。
- 異讀：本單元 T279 範圍〔0343a09〕–〔0345a20〕內大正校記 2 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0343b06〕耀【大】｜曜【宮】 · 〔0344a16〕𪗇【大】｜齊【宮】。
- 查無條目：《華嚴經旨歸》T45n1871 ·《華嚴一乘教義分齊章》T45n1866 ·《華嚴一乘十玄門》T45n1868 ·《華嚴法界玄鏡》T45n1883 · 成唯識論 T31n1585 · 攝大乘論 T31n1594 · 瑜伽師地論 T30n1579 · 解深密經 T16n0676——共八部，『休捨』皆零命中。
Sudhana's seventh visit. The six visits before were all to monks, to a good physician, and to elders; only here does he first visit a woman living at home—Chengguan, at the end of the previous visit, already points out the reason for it: 「入俗故寄優婆夷矣」 tr. “because she enters the common world, she is assigned to a laywoman.” The bone of this section lies wholly in Chengguan's outline of 「文中具六」 tr. “the text has these six complete”: seeking in accord with the teaching · seeing, paying respect, and inquiring · praising and conferring the Dharma · humbling oneself and deferring to the superior · pointing to the next friend · cherishing her virtue, bowing, and taking leave; and upon the stretch of 「稱讚授法」 tr. “praising and conferring the Dharma” Chengguan further judges 「略無稱讚，但有正示法界」 tr. “the praising is left out in brief, and there is only the direct showing of the Dharma realm,” opening it into four sections—the raising of the substance and function of the dharma gate · the exhausting of the shallowness and depth of the cause · the showing forth of whether the fruit is far or near · the making plain of the name of the Dharma, which answers exactly to the three questions and three answers of the sūtra text. The two longest passages of this section are these: first, the adornment of the environing reward of the garden Universal Adornment (Chengguan judges ten matters · the Tanxuan ji judges thirteen matters · the Souxuan ji judges twelve matters, the three houses counting differently); second, the long reverse-showing string of 「不為……故發菩提心」 tr. “not for the sake of … does he give rise to the mind of awakening” (Chengguan judges twenty-four sentences, divided into eight on transforming beings · six on making offerings to Buddhas · four on adorning lands · six on upholding the Dharma), together with the fourteen sentences of the explaining in order that follow it, 「欲……悉無餘故發菩提心」 tr. “because he wishes … wholly without remainder, he gives rise to the mind of awakening.” The name of the dharma gate, 「離憂安隱幢」 tr. “the Banner of Freedom from Sorrow and Security,” is word for word the same in the eighty-fascicle and the sixty-fascicle texts, and is not repeated elsewhere in this sūtra. This section has no repeating verses; the verse lines are zero.
I. Doctrinal Outline and Placement
| Outline system | The place of this section within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter thirty-nine, Entering the Dharma Realm (the ninth assembly, the Jeta Grove); the laywoman Fulfilled Vow ＝ fascicle sixty-four, 〔T10 0343a09〕–〔before 0345a21〕 |
| Chengguan, Huayan jing shu | The direct gloss on this good friend begins at 〔T35n1735 0930b13〕 and ends before the eighth friend, the seer Supreme Fearless Voice, at 〔0931a25〕 |
| Chengguan, Yanyi chao | The further glossing of the assigned stage and what it signifies 〔T36n1736 0672c09–c12〕 |
| Fazang, Tanxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | The outline of the seventh, the abode of non-retrogression, begins at 〔T35n1733 0461c01〕 |
| Li Tongxuan, Xin Huayan jing lun | The gloss proper to this good friend begins at 〔T36n1739 0961c22〕 |
| Zhiyan, Souxuan ji | The outline of the seventh, the abode of non-retrogression, begins at 〔T35n1732 0092c23〕 |
Chengguan's six-part outline—the bone of the whole of this section:
「第七休捨優婆夷，寄不退住」 tr. “the seventh, the laywoman Fulfilled Vow, assigned to the abode of non-retrogression” 〔T35n1735 0930b13〕 「文中具六」 tr. “the text has these six complete” 〔0930b14〕
The names of the six parts and the sūtra text to which each is tied Chengguan marks out in several stretches (five are recorded here):
「第一依教趣求，中二：先念前友教，文有十句，前五集經者序、後五正陳所念，可知」 tr. “First, seeking in accord with the teaching; within it are two: first, calling to mind the teaching of the friend before, the text having ten sentences, the first five being the narration of those who compiled the sūtra and the latter five the direct setting out of what is called to mind, which can be known” 〔T35n1735 0930b14–b16〕
「見敬諮問，中三：初見、次敬、後諮問」 tr. “Seeing, paying respect, and inquiring; within it are three: first seeing, next paying respect, and after that inquiring” 〔T35n1735 0930b17–b18〕
「下稱讚授法，略無稱讚，但有正示法界」 tr. “Below is praising and conferring the Dharma; the praising is left out in brief, and there is only the direct showing of the Dharma realm” 〔T35n1735 0930c02–c03〕
「第四謙己推勝，可知」 tr. “Fourth, humbling oneself and deferring to the superior, which can be known” 〔T35n1735 0931a15〕
「言海潮之處者，但約大悲攝物無失，受童真名，故不異前處」 tr. “As for the saying of the place called Sea Tide, it is stated only in terms of great compassion gathering beings in without failure; and since he receives the name of youthful purity, the place is therefore not different from the place before” 〔T35n1735 0931a16–a17〕
The ten matters of the environing reward in seeing, paying respect, and inquiring—as Chengguan judges them:
「前中二：先見依報殊勝，有十事莊嚴」 tr. “Within the former there are two: first, seeing the surpassing excellence of the environing reward, which has ten matters of adornment” 〔T35n1735 0930b18–b19〕, of which the first is 「一寶牆圍繞」 tr. “one, the jewel wall encircling it” 〔0930b19〕; and of the section on the direct reward he says 「明見正報端嚴。於中四：一正報殊常」 tr. “it makes clear the seeing of the upright dignity of the direct reward. Within it are four: one, the direct reward being out of the ordinary” 〔0930b26–b27〕.
The four sections of praising and conferring the Dharma—answering exactly to the three questions and three answers of the sūtra text:
「於中四：一舉法門體用、二窮因淺深、三顯果久近、四彰法名字」 tr. “Within it are four: one, the raising of the substance and function of the dharma gate; two, the exhausting of the shallowness and depth of the cause; three, the showing forth of whether the fruit is far or near; four, the making plain of the name of the Dharma” 〔T35n1735 0930c03–c04〕
The first of the four sections opens again into two: 「先總舉體用，名下當顯用約不空」 tr. “first, the general raising of substance and function; under the name what will be shown forth is that the function is stated in terms of being not in vain” 〔T35n1735 0930c04–c05〕, and below it three stretches separately make clear the surpassing function—「一明益物不空用，先反、後順。見皆不退者，顯若得方便，至不退住故」 tr. “one, making clear the function of benefiting beings not in vain, first in reverse and then in order; that all who see her do not fall back shows forth that if one obtains the skillful means one arrives at the abode of non-retrogression” 〔0930c06–c08〕, 「諸佛被益用，以與三寶同住故，與我住皆悉不空」 tr. “the function whereby the benefit of the Buddhas is extended to beings: because she dwells together with the Three Jewels, those who dwell with her are all of them not in vain” 〔0930c08–c09〕, and 「引證不空，現與同住皆不退故」 tr. “citing proof of not being in vain, because those who now dwell together with her all do not fall back” 〔0930c10〕.
II. Terminology
| Chinese | Sanskrit as transmitted by the ancient worthies (romanized · pronunciation aid) | Attested at | Essential sense |
|---|---|---|---|
| Fulfilled Vow | — | in this section, 「時，休捨優婆夷坐真金座」 tr. “at that time the laywoman Fulfilled Vow was sitting upon a seat of true gold” 〔T10n0279 0343c08〕 | The name of the good friend; Chengguan glosses her name already in the stretch where the previous friend points her out, 「友名休捨者，此云意樂，亦云希望，亦云滿願，謂隨眾生意樂希望得圓滿故，亦能圓滿性相法故」 tr. “as for the friend named Fulfilled Vow, this means Delight of Intent, and also Hope, and also Fulfilled Vow; that is, because the delight of intent and the hope of beings are brought to fullness, and because she is also able to bring to fullness the dharmas of nature and mark” 〔T35n1735 0930b09–b12〕; the Tanxuan ji and Tongxuan have glosses of their own (see section six) |
| laywoman | — | in this section, 「其有見此優婆夷者，一切病苦悉得除滅」 tr. “for all who see this laywoman, all their sicknesses and pains are wholly removed and extinguished” 〔T10n0279 0343c15–c16〕 | A woman of the household life; Fazang, 「優婆夷者，是慈悲之貌」 tr. “as for the laywoman, she is the semblance of kindness and compassion” 〔T35n1733 0461c04–c05〕, and Tongxuan, 「優婆夷者，表慈悲行也」 tr. “as for the laywoman, she signifies the practice of kindness and compassion” 〔T36n1739 0961c26〕 |
| the abode of non-retrogression | — | Chengguan, 「第七休捨優婆夷，寄不退住」 tr. “the seventh, the laywoman Fulfilled Vow, assigned to the abode of non-retrogression” 〔T35n1735 0930b13–b14〕 | The seventh of the ten abodes; the sūtra text itself does not mark the name of the stage, and the judging of the assigned stage comes from Chengguan following the ancient worthies |
| the Banner of Freedom from Sorrow and Security | — | in this section, 「善男子！此解脫名：離憂安隱幢」 tr. “son of good family! This liberation is named the Banner of Freedom from Sorrow and Security” 〔T10n0279 0345a03〕 | The name of the gate of liberation obtained by this good friend; it is met with only this once in the whole of this sūtra, and is not repeated for another chapter or another friend |
| the garden Universal Adornment | — | in this section, 「漸漸南行，至海潮處，見普莊嚴園」 tr. “journeying south little by little, he came to the place called Sea Tide and saw the garden Universal Adornment” 〔T10n0279 0343a14–a15〕 | The garden where the good friend dwells; Tongxuan, 「莊嚴者，以一切生死海為園，以萬行海為林」 tr. “as for the adornment, it takes the whole ocean of birth-and-death as the garden, and the ocean of the myriad practices as the grove” 〔T36n1739 0961c22〕 |
| Sea Tide | — | in this section, 「漸漸南行，至海潮處」 tr. “journeying south little by little, he came to the place called Sea Tide” 〔T10n0279 0343a14–a15〕 | The place where the good friend dwells; Fazang, 「近大海側，潮浪至之處，表此第七巧便就機，用不過限故」 tr. “near the side of the great ocean, the place the tidal waves reach, signifying that this seventh one is skillful in going to meet capacities, because its function does not pass beyond its limit” 〔T35n1733 0461c02–c03〕 |
| Narasu | Narasu (as transmitted in writing by Chengguan · here meaning Not Slothful) | in this section, 「善男子！於此南方海潮之處，有一國土，名：那羅素」 tr. “son of good family! To the south of here, at the place called Sea Tide, there is a land named Narasu” 〔T10n0279 0345a12–a14〕 | The name of the land where the next friend dwells; Chengguan, 「國名那羅素者，此云不懶惰」 tr. “as for the land named Narasu, this means Not Slothful” 〔T35n1735 0931a17–a19〕 |
| Supreme Fearless Voice | Vimuduoluo Niejusha (the full name as transmitted by Chengguan · here rendered as the voice of supreme fearlessness) | in this section, 「中有仙人，名：毘目瞿沙」 tr. “there is a seer there named Supreme Fearless Voice” 〔T10n0279 0345a13–a14〕 | The name of the eighth good friend; Chengguan, 「仙人名毘目瞿沙者，梵言猶略，若具應云毘目多羅涅懼沙，此翻名最上無恐怖聲」 tr. “as for the seer named Supreme Fearless Voice, the Sanskrit word is still abbreviated; if given in full it should read Vimuduoluo Niejusha, which is rendered here as the supreme voice without terror” 〔T35n1735 0931a19–a21〕 |
| Poluona Deva | Poluona (Chengguan: 「此云水也」 tr. “this means water”) | the last of the ten Buddha-names of this section, 「次前，於婆樓那天佛所」 tr. “and before him, in the presence of the Buddha Poluona Deva” 〔T10n0279 0344a17〕 | The tenth of the ten Buddhas; Chengguan, 「婆樓那者，此云水也」 tr. “as for Poluona, this means water” 〔T35n1735 0930c13〕 |
| asaṃkhyeya | —(「阿僧祇」 tr. “asaṃkhyeya” is itself an ancient transmitted transcription) | in this section, 「善男子！取要言之，菩薩以如是等百萬阿僧祇方便行故發菩提心」 tr. “son of good family! To take up what is essential and speak of it: it is by such practices of skillful means as these, a million asaṃkhyeyas of them, that the bodhisattva gives rise to the mind of awakening” 〔T10n0279 0344c26–c27〕 | The name of a great number beyond counting; here it is set over 「方便行」 tr. “practices of skillful means” so as to gather up the two long strings of the reverse showing and the explaining in order that precede |
| nayuta | —(「那由他」 tr. “nayuta” is itself an ancient transmitted transcription) | in this section, 「我此大眾，有八萬四千億那由他，皆在此園與我同行」 tr. “the great assembly here with me numbers eighty-four thousand koṭis of nayutas, and all of them practice together with me in this garden” 〔T10n0279 0344a07–a08〕 | The name of a great number; the measure of her retinue |
| wasted | — | in this section, 「若有見聞憶念於我，與我同住，供給我者，悉不唐捐」 tr. “if there are those who see me, hear of me, call me to mind, dwell together with me, or provide for me, none of it will be wasted” 〔T10n0279 0343c27–c28〕 | Spent to no purpose; upon this Chengguan judges the substance and function of this dharma gate to be 「不空」 tr. “not in vain” 〔T35n1735 0930c04–c05〕 |
| Buddhas as many as the sands of thirty-six Gaṅgā rivers | — | in this section, 「如是次第三十六恒河沙佛所，皆悉承事」 tr. “in this way, one after another, in the presence of Buddhas as many as the sands of thirty-six Gaṅgā rivers, I served them all” 〔T10n0279 0344a18–a20〕 | The number of Buddhas served; Chengguan explains why this number is taken (see section five) |
III. Similes and Rhetoric
(1) The three likenesses in calling to mind the teaching of the friend before (teacher · eyes · ford and ferry)—Sudhana states for himself the threefold use of the good friend to him:
- 「善知識者是我師傅，示導於我諸佛法故」 tr. “the good friend is my teacher, because he shows and guides me in the dharmas of the Buddhas” 〔T10n0279 0343a11–a12〕—the base of the likeness is the teacher, and what is shown forth is 「示導」 tr. “showing and guiding,” that is, the leading of the road.
- 「善知識者是我眼目，令我見佛如虛空故」 tr. “the good friend is my eyes, because he causes me to see the Buddha as boundless as empty space” 〔T10n0279 0343a12–a13〕—the base of the likeness is the eyes, and what is shown forth is 「見」 tr. “seeing,” with empty space describing the boundlessness of what is seen.
- 「善知識者是我津濟，令我得入諸佛如來蓮華池故」 tr. “the good friend is my ford and ferry, because he enables me to enter the lotus pool of the Buddhas, the Tathāgatas” 〔T10n0279 0343a13–a14〕—the base of the likeness is the ford and ferry (the boat-crossing at a ford), and what is shown forth is 「入」 tr. “entering.” The sequence of the three likenesses runs from leading to seeing to entering; they are not the same sense set out twice over.
(2) The ten likenesses in humbling herself and deferring to the superior—Fulfilled Vow says of herself that she knows only one gate, and with ten likenesses describes the virtue of the great bodhisattvas, listed sentence by sentence: the mind like the ocean (able to receive and hold all the Buddha-dharmas) · like Mount Sumeru (aim and intent firm and not to be shaken) · like the medicine Well Seen (removing the heavy sickness of the afflictions) · like the bright and pure sun (breaking the dark obstruction of ignorance) · like the great earth (being the place of reliance for beings) · like a good wind (working the benefit and welfare of beings) · like a bright lamp (giving rise to the light of wisdom) · like a great cloud (raining down the dharma of quiescent cessation) · like the pure moon (sending forth the light of merit) · like Śakra (guarding and protecting beings). The first two likenesses take the sentence pattern of 「其心如海，悉能容受一切佛法」 tr. “their minds are like the ocean, for they are all able to receive and hold all the Buddha-dharmas” 〔T10n0279 0345a04–a05〕, the middle seven take the sentence pattern of 「如善見藥，能除眾生煩惱重病」 tr. “like the medicine Well Seen, able to remove the heavy sickness of the afflictions of beings” 〔0345a06〕, and the last likeness, 「猶如帝釋，悉能守護一切眾生」 tr. “like Śakra, all of them able to guard and protect all beings” 〔0345a11〕, closes it. Of the ten likenesses the first four begin with 「如」 tr. “like” and the latter six with 「猶如」 tr. “just like,” the sentence pattern making of itself two sections.
(3) The laying out of the adornment of the environing reward—the trees first set up one general sentence, 「一切寶樹行列莊嚴」 tr. “all the jewel trees, standing in rows and ranks, adorned it” 〔T10n0279 0343a16〕, and below it seven kinds are listed separately (jewel flower trees · jewel incense trees · jewel garland trees · maṇi-jewel-king trees · jewel garment trees · music trees · trees of adorning things); next the halls and storied pavilions and palaces and bathing pools, the jewel lotus seats 「復有無量寶蓮華座周迴布列」 tr. “there are also measureless jewel lotus seats spread out in rows all around” 〔0343b11〕 with ten names listed, the twelve kinds of canopy from 「所謂：衣帳、鬘帳、香帳、華帳、枝帳」 tr. “namely: garment canopies, garland canopies, incense canopies, flower canopies, branch canopies” 〔T10n0279 0343b18〕 onward, the ten kinds of jewel net, and the ten kinds of light, closing with the ten sentences of offering things beginning at 「常雨百萬莊嚴具」 tr. “a million kinds of adorning things are constantly rained down” 〔0343c01〕 and ending at 「百萬菩薩恭敬親近常樂聞法」 tr. “a million bodhisattvas reverently drawing near, constantly delighting to hear the Dharma” 〔0343c07–c08〕. The numbers the three houses judge differ from one another: Chengguan ten matters, Fazang 「初中，有十三事嚴此園林」 tr. “within the first, there are thirteen matters adorning this garden and grove” 〔T35n1733 0461c12–c13〕, and Zhiyan 「園中有十二事，垣樹等」 tr. “in the garden there are twelve matters, the wall and the trees and the rest” 〔T35n1732 0093a03–a04〕.
(4) The rhetoric of the ten sentences on the benefit of seeing—from 「其有見此優婆夷者」 tr. “for all who see this laywoman” 〔T10n0279 0343c15〕 onward: first removing (sickness and pain · the defilement of the afflictions · the thorns of views · the mountain of obstruction), next entering (the pure objective realm where there is no obstruction), next increasing and growing (the roots of good · the faculties), next appearing before one (the six gates from 「入一切智慧門，入一切總持門」 tr. “entering every gate of wisdom, entering every gate of dhāraṇī” 〔0343c18〕 onward), and closing with 「其心廣大，具足神通，身無障礙，至一切處」 tr. “their minds are vast, they are complete in spiritual penetrations, their bodies are without obstruction, and they reach every place”—from removing to entering to growing to appearing to pervading, it is one ascending line.
(5) The multiplying parallelism of the reverse showing and the explaining in order—from 「菩薩不為教化調伏一眾生故發菩提心」 tr. “a bodhisattva does not give rise to the mind of awakening for the sake of teaching, transforming, and taming one being” 〔T10n0279 0344b03–b04〕 onward, the five great classes are pushed up layer upon layer, yet the levels through which they open are not alike: only the class of transforming beings goes from 「一」 tr. “one” through 「百」 tr. “a hundred” up to 「不可說不可說轉」 tr. “unspeakably unspeakable turnings,” while the remaining four classes (transforming the beings of worlds · making offerings to Tathāgatas · adorning and purifying worlds · abiding in and upholding the Dharma left behind) all go from one straight up to unspeakably unspeakable turnings without passing through the level of a hundred. The five great classes pushed through, it is then gathered up by the twelve small sentences beginning at 「如是略說，不為滿一佛誓願故」 tr. “to speak of it in brief in this way, not for the sake of fulfilling the vow of one Buddha” 〔0344c04〕. After that, from 「欲教化調伏一切眾生悉無餘故發菩提心」 tr. “because he wishes to teach, transform, and tame all beings, wholly without remainder, he gives rise to the mind of awakening” 〔0344c12–c13〕 onward there are fourteen sentences, each of them setting 「一切」 tr. “all” against the earlier 「一」 tr. “one” and 「悉無餘」 tr. “wholly without remainder” against the earlier 「不可說不可說轉」 tr. “unspeakably unspeakable turnings.” The length of the reverse showing is precisely the foil for the 「悉無餘」 tr. “wholly without remainder” of the explaining in order—the quantity of the rhetoric is the quantity of the doctrine.
IV. Collation with Parallel Translations
The Chinese collation editions for the principal sentences of the sūtra text of this section: Śikṣānanda, T279 (the base text · fascicle sixty-four) · Buddhabhadra, T278 (the Jin translation, the sixty-fascicle Avataṃsaka, chapter thirty-four, Entering the Dharma Realm · fascicle forty-seven) · Prajñā, T293 (the forty-fascicle Avataṃsaka, the chapter on Entering the Inconceivable Realm of Liberation, the Vows and Practices of Samantabhadra · fascicles seven and eight). The forty-fascicle text likewise has the whole text of Sudhana's seventh visit, from the previous friend's pointing her out down to his taking leave and going on; the name of its good friend differs wholly from those of the eighty and the sixty—the previous friend's pointing reads 「於彼城東有一園林名普莊嚴，王有夫人名伊舍那，為優婆夷，止住此林修菩薩行」 tr. “to the east of that city there is a garden and grove named Universal Adornment, and the king has a consort named Īśānā, who is a laywoman and dwells in this grove cultivating the practice of a bodhisattva” 〔T10n0293 0693b20–b22〕: the garden bears the same name, Universal Adornment, while the person's name is Īśānā, and she is plainly said to be the consort of a king. This section is therefore collated across the three texts. The separately circulating parallel translation the Dushipin jing T10n0292 belongs to chapter thirty-eight and has no counterpart in this chapter.
Sentence One Sudhana's Reverent Request and Question
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Holy one! I have already given rise, before this, to the mind of anuttarā-samyak-saṃbodhi, yet I still do not know: how is a bodhisattva to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva? | T10n0279 0343c23 |
| Buddhabhadra T278 | Great holy one! I have already given rise, before this, to the mind of anuttarā-samyak-saṃbodhi, yet I still do not know how a bodhisattva is to study the practice of a bodhisattva and cultivate the path of a bodhisattva; I only pray that you will expound it for me in full | T09n0278 0698b20 |
| Prajñā T293 | Holy one! I have already given rise, before this, to the mind of anuttarā-samyak-saṃbodhi, yet I still do not know how a bodhisattva is to study the practice of a bodhisattva, how he is to cultivate the path of a bodhisattva; I have heard that the holy one is well able to draw on and instruct the hosts of bodhisattvas, and I pray that you will tell it for me | T10n0293 0695a04 |
What the differences attach to: (a) The form of address differs—the eighty and the forty both read 「聖者」 tr. “holy one” and the sixty reads 「大聖」 tr. “great holy one.” (b) The eighty makes the two questions into two sentences, each with its question mark, while the sixty and the forty join them into one sentence. (c) The sixty has a separate sentence of request, 「唯願為我具足演說」 tr. “I only pray that you will expound it for me in full,” where the eighty reads 「我聞聖者善能誘誨，願為我說」 tr. “I have heard that the holy one is well able to draw others on and instruct them; I pray that you will tell it for me,” and the forty brings out under “drawing on and instructing” the ones so instructed—「我聞聖者善能誘誨諸菩薩眾，願為我說」 tr. “I have heard that the holy one is well able to draw on and instruct the hosts of bodhisattvas; I pray that you will tell it for me” 〔T10n0293 0695a06〕. Recorded without judgment.
Sentence Two The General Raising of the Substance and Function of the Dharma Gate
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Son of good family! I have obtained only one gate of liberation of the bodhisattvas | T10n0279 0343c26 |
| Buddhabhadra T278 | Son of good family! I have accomplished only one dharma gate; those who see me, hear of me, are mindful and know of me, or draw near to me, none of it is in vain | T09n0278 0698b23 |
| Śikṣānanda T279 | For all who see this laywoman, all their sicknesses and pains are wholly removed and extinguished | T10n0279 0343c15 |
| Buddhabhadra T278 | For all who are able to see this laywoman, all their many sicknesses are wholly removed and healed | T09n0278 0698b12 |
| Prajñā T293 | Son of good family! I have obtained one gate of liberation of the bodhisattvas and cultivate it without interval; if there are beings who but once see my body, who but once hear my name, or listen to my Dharma, call me to mind, dwell together with me, or draw near and comply with me and provide for me, none of it will be wasted | T10n0293 0695a07 |
| Prajñā T293 | For all who see this laywoman, their bodily sicknesses and mental sicknesses, by which they are bound in every sort of way, and all the deluded suffering of wrong views and of obstructing attachment, are wholly removed and extinguished | T10n0293 0694c18 |
| Śikṣānanda T279 | The remaining beings who dwell in this garden also all enter everywhere into the stage of non-retrogression | T10n0279 0344a09 |
| Prajñā T293 | The remaining beings who dwell in this garden, whether long or lately, all cultivate the gates of practice of my own kind, and they too all enter everywhere into the stage of non-retrogression | T10n0293 0695a23 |
What the differences attach to: (a) The eighty and the forty call it 「解脫門」 tr. “a gate of liberation” and the sixty calls it 「法門」 tr. “a dharma gate”—throughout this section the three texts each keep to their own appellation; and the forty adds under the substance the words “cultivating it without interval.” (b) The eighty reads 「悉不唐捐」 tr. “none of it will be wasted” and the sixty 「皆悉不虛」 tr. “none of it is in vain,” while the forty reads with the eighty. (c) In the first sentence on the benefit of seeing, the eighty reads 「一切病苦悉得除滅」 tr. “all their sicknesses and pains are wholly removed and extinguished” and the sixty 「一切眾病皆悉除愈」 tr. “all their many sicknesses are wholly removed and healed,” while the forty opens sickness into the bodily and the mental and takes in besides the deluded suffering of wrong views and attachment. (d) The manner of contact is set out in differing fullness in the three: the eighty makes five matters—seeing, hearing, calling to mind, dwelling together, and providing for—while the forty opens six and brings out separately the hearing of the name and the listening to the Dharma: 「暫見我身、暫聞我名、或聽我法、憶念於我、與我同住、親近隨順供給我者，悉不唐捐」 tr. “those who but once see my body, who but once hear my name, or listen to my Dharma, call me to mind, dwell together with me, or draw near and comply with me and provide for me—none of it will be wasted” 〔T10n0293 0695a09–a10〕; and the sixty gathers it into four, 「若見聞、念知、親近我者」 tr. “those who see me, hear of me, are mindful and know of me, or draw near to me.” (e) In the reverse showing of the conditions of those who cannot see her, the three alike list the not planting of roots of good, the not being gathered in by a good friend, and the not being borne in mind by the Buddhas, while the forty adds one further limit beneath them—「若有眾生不種善根，不為善友之所攝受，不為諸佛之所護念；雖近於我經於多時，與我同住終不能見」 tr. “if there are beings who do not plant roots of good, who are not gathered in by a good friend, and who are not borne in mind by the Buddhas, then though they be near me for a long time and dwell together with me, in the end they cannot see me” 〔T10n0293 0695a11–a13〕—that is, though they dwell with her for long they still cannot see; the eighty says only 「是人終不得見於我」 tr. “such a person in the end does not get to see me” 〔T10n0279 0344a01〕. (f) As for the second of the two ranks who dwell in the garden, the eighty says only 「其餘眾生住此園者，亦皆普入不退轉位」 tr. “the remaining beings who dwell in this garden also all enter everywhere into the stage of non-retrogression” 〔T10n0279 0344a09〕, tying no gate of practice to them, while the forty sets out one further limit above it—「其餘眾生或久、或近住此園者，一切修我同類行門，亦皆普入不退轉位」 tr. “the remaining beings who dwell in this garden, whether long or lately, all cultivate the gates of practice of my own kind, and they too all enter everywhere into the stage of non-retrogression” 〔T10n0293 0695a23〕—that is, the remaining dwellers in the garden likewise cultivate gates of practice of the same kind as this good friend's, and thereafter enter everywhere into the stage of non-retrogression; this limit the eighty has not. Recorded without judgment.
Sentence Three The Question and Answer on Whether the Giving Rise of the Mind Was Long Ago, and the Ten Buddha-Names
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Holy one, is it long ago, or lately, that you gave rise to the mind of anuttarā-samyak-saṃbodhi? | T10n0279 0344a10 |
| Buddhabhadra T278 | Great holy one! Is it long ago that you gave rise to the mind of awakening? | T09n0278 0698c06 |
| Śikṣānanda T279 | I call to mind that in the past, in the presence of the Buddha Lamp Lighter, I cultivated the practice of purity, reverently made offerings, and heard the Dharma and upheld it | T10n0279 0344a11 |
| Buddhabhadra T278 | Son of good family! I call to mind that in the past, in the presence of the Buddha Lamp Light, I left the household life and sought the way, purely cultivated the practice of purity, reverently made offerings, and heard the Dharma and upheld it | T09n0278 0698c07 |
| Śikṣānanda T279 | In this way, one after another, in the presence of Buddhas as many as the sands of thirty-six Gaṅgā rivers, I served them all, reverently made offerings, heard the Dharma and upheld it, and purely cultivated the practice of purity | T10n0279 0344a18 |
| Buddhabhadra T278 | Son of good family! In the presence of Buddhas such as these, as many as the sands of thirty-six Gaṅgā rivers, I left the household life and sought the way, and purely cultivated the practice of purity | T09n0278 0698c12 |
| Prajñā T293 | Holy one! Is it long ago, or lately, that you gave rise to the mind of anuttarā-samyak-saṃbodhi? | T10n0293 0695a25 |
| Prajñā T293 | Son of good family! I call to mind that once, in the presence of the Buddha Lamp Lighter, I drew near and served him, cultivated the practice of purity, reverently made offerings, and heard the Dharma and upheld it | T10n0293 0695a26 |
| Prajñā T293 | Son of good family! I call to mind that in the past, through measureless kalpas and measureless births, in this way, one after another, in the presence of Buddhas as many as the sands of thirty-six Gaṅgā rivers, I drew near them all, served them single-mindedly, reverently made offerings, and left the household life to study the way | T10n0293 0695b05 |
What the differences attach to: (a) The three texts all list ten Buddha-names, and all conclude with 「三十六恒河沙佛」 tr. “Buddhas as many as the sands of thirty-six Gaṅgā rivers”—the number and the concluding sentence are the same. (b) Among the ten names, the four Free from Defilement · Wondrous Banner · Universal Eye · Brahmā Life Span are wholly the same in the eighty and the sixty; the remaining six names differ in form: Lamp Lighter / Lamp Light · Surpassing Sumeru / Wondrous Virtue · Treasury of Lotus Virtue / Treasury of Merit · Piluzhena / Pilouzhena · Vajra Qi / Sovereign · Poluona Deva / Good Deva. Of these, Piluzhena and Pilouzhena are variant forms of one transcription. (c) Under the first Buddha the eighty reads 「修行梵行」 tr. “I cultivated the practice of purity” and the sixty 「出家求道，淨修梵行」 tr. “I left the household life and sought the way, and purely cultivated the practice of purity”; and for the eighty's 「於此已往，佛智所知，非我能測」 tr. “what lies before that is what the knowledge of a Buddha knows, and is not what I am able to fathom” 〔T10n0279 0344a20〕 no counterpart is met with in this stretch of the sixty, the sixty reading separately 「了知一切諸佛智慧」 tr. “fully knowing the wisdom of all the Buddhas,” while the forty keeps the sentence with the eighty and reads 「過此已往，佛智所知，非我能測」 tr. “what lies beyond this is what the knowledge of a Buddha knows, and is not what I am able to fathom” 〔T10n0293 0695b09〕. (d) Of the forty's ten Buddha-names, seven are of one form with the eighty and three differ: Wondrous Banner / Constellation Banner · Surpassing Sumeru / Wondrous Surpassing Auspiciousness · Poluona Deva / Water Deva—and Chengguan's gloss 「婆樓那者，此云水也」 tr. “as for Poluona, this means water” 〔T35n1735 0930c13〕 answers exactly to the forty's 「水天佛」 tr. “the Buddha Water Deva” 〔T10n0293 0695b04〕. Recorded without judgment.
Sentence Four The Sentence Pattern of the Bodhisattva Being Without Measure
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | The bodhisattva's first giving rise of the mind is without measure, because it fills the whole Dharma realm | T10n0279 0344a21 |
| Buddhabhadra T278 | The first giving rise of the bodhisattva mind fills the Dharma realm, and with measureless great compassion gathers beings in | T09n0278 0698c14 |
| Śikṣānanda T279 | The bodhisattva's pure body is without measure, because it wholly pervades all the Buddha-fields | T10n0279 0344b01 |
| Prajñā T293 | Son of good family! It should be known that the bodhisattva's first giving rise of the mind is without measure, because it fills the whole Dharma realm | T10n0293 0695b10 |
| Prajñā T293 | The bodhisattva's pure body is without measure, because he manifests his body pervading the Buddha-fields | T10n0293 0695b21 |
What the differences attach to: The eighty makes an even parallelism of eleven sentences on the pattern ‘the bodhisattva's such-and-such is without measure, because of such-and-such’ (the first giving rise of the mind · the gate of great compassion · the gate of great vows · the gate of great kindness · the practice cultivated · the power of samādhi · the power of dhāraṇī · the power of the light of knowledge · the power of spiritual penetration · the power of eloquence · the pure body); the sixty makes continuous prose without forming a parallelism, and its items can be matched roughly (the first giving rise of the mind · great compassion · great vows · the practices · the power of samādhi · the power of dhāraṇī · the power of pure wisdom · the powers of the penetrations and clarities · the powers of eloquence · the sovereign spiritual power), save that the sixty has no separately brought out sentence for 「大慈門」 tr. “the gate of great kindness.” The forty likewise makes an even parallelism of eleven sentences, answering to the eighty sentence by sentence while the sense within the sentences runs wider: thus for the power of eloquence the eighty reads 「一音一切悉解故」 tr. “because with one sound all alike understand” 〔T10n0279 0344a29〕 and the forty 「圓音一演，令諸眾生隨類解故」 tr. “because the perfect sound, uttered once, causes all beings to understand each according to their kind” 〔T10n0293 0695b20〕. Recorded without judgment.
Sentence Five The Question and Answer on Whether the Becoming of a Buddha Is Far or Near, and the Concluding Sentence of Vow and Practice
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Holy one, how long will it yet be before you obtain anuttarā-samyak-saṃbodhi? | T10n0279 0344b02 |
| Buddhabhadra T278 | Great holy one! How long will it yet be before you accomplish anuttarā-samyak-saṃbodhi? | T09n0278 0698c24 |
| Śikṣānanda T279 | A bodhisattva does not give rise to the mind of awakening for the sake of teaching, transforming, and taming one being | T10n0279 0344b03 |
| Buddhabhadra T278 | A bodhisattva does not, for the sake of teaching and transforming one being, give rise to the mind of awakening | T09n0278 0698c25 |
| Buddhabhadra T278 | Not for the sake of adorning one land, not for the sake of knowing the retinue of one Buddha, not for the sake of receiving and upholding the Dharma of one Buddha, not for the sake of knowing the mind-ocean of one being, not for the sake of crossing over the faculty-ocean of one being, not for the sake of knowing the sequence of the forming and decaying of the kalpas of one world, not for the sake of knowing the habit-energies of the afflictions of one being, not for the sake of cutting off the afflictions of one being, not for the sake of fulfilling the practices of one being, does he give rise to the mind of awakening | T09n0278 0699a13 |
| Śikṣānanda T279 | Because he wishes to teach, transform, and tame all beings, wholly without remainder, he gives rise to the mind of awakening | T10n0279 0344c12 |
| Buddhabhadra T278 | Because he wishes to teach and transform all beings, he gives rise to the mind of awakening | T09n0278 0699a19 |
| Prajñā T293 | Holy one! How long will it yet be before you obtain anuttarā-samyak-saṃbodhi? | T10n0293 0695c06 |
| Prajñā T293 | Son of good family! A bodhisattva does not give rise to the mind of awakening for the sake of teaching, transforming, and taming one being | T10n0293 0695c07 |
| Prajñā T293 | Why is it so? Because the bodhisattva wishes to teach, transform, and tame all beings wholly without remainder, he gives rise to the mind of awakening | T10n0293 0696b15 |
| Śikṣānanda T279 | Son of good family! To take up what is essential and speak of it: it is by such practices of skillful means as these, a million asaṃkhyeyas of them, that the bodhisattva gives rise to the mind of awakening | T10n0279 0344c26 |
| Buddhabhadra T278 | Son of good family! Spoken of in brief, the bodhisattva has such dharma gates of skillful means as these, a million asaṃkhyeyas of them | T09n0278 0699a27 |
| Śikṣānanda T279 | Only when all worlds have been adorned and purified to exhaustion will my vow be exhausted; only when the habit-energies of the afflictions of all beings have been pulled out to exhaustion will my vow be fulfilled | T10n0279 0344c29 |
| Buddhabhadra T278 | Son of good family! Therefore I give rise to this vow: only when all lands have been purified will my vow be fulfilled; only when the habit-energies of the afflictions of all beings have been cut off will my vow be fulfilled | T09n0278 0699b01 |
| Prajñā T293 | Son of good family! To take up what is essential and speak of it: it is by such practices of skillful means as these, a million asaṃkhyeyas of them, that the bodhisattva gives rise to the mind of awakening | T10n0293 0696c03 |
| Prajñā T293 | Only when all worlds have been adorned and purified to exhaustion will my vow be exhausted … only when the ocean of the habit-energies of all beings of the ten directions has been pulled out to exhaustion will my vow be exhausted. Son of good family! And so on, up to a hundred thousand myriad koṭis of asaṃkhyeyas of gates of bodhisattva practice: only when all are fulfilled, wholly without remainder, will my vow be fulfilled | T10n0293 0696c06 |
What the differences attach to: (a) The eighty opens each class out in multiplying fashion, five great classes in all (transforming and taming beings · transforming the beings of worlds · making offerings to Tathāgatas · adorning and purifying worlds · abiding in and upholding the Dharma left behind); the forty likewise multiplies class by class, but comes to ten groups of its own—the first two being the transforming and taming of beings and the transforming and ripening of the beings of worlds, and below them eight groups set apart by eight “furthermore”s: drawing near to and making offerings to Tathāgatas · adorning and purifying worlds · receiving and upholding the teaching of one Tathāgata · cultivating the vow of one Tathāgata · going to one buddha-land · adorning the assembly of one Tathāgata · receiving and upholding the wondrous Dharma wheel turned by one Buddha · abiding in and upholding the Dharma left behind by one Tathāgata, as in 「復次，菩薩不為受持一如來教故發菩提心」 tr. “furthermore, the bodhisattva does not give rise to the mind of awakening for the sake of receiving and upholding the teaching of one Tathāgata” 〔T10n0293 0696a09〕 and the like; the number of classes the two open out is not the same. The sixty makes each into an independent short sentence without multiplying class by class, and in the middle stretch notes for itself 「廣說如阿僧祇品」 tr. “told at length as in the chapter on asaṃkhyeyas” and 「廣說如上」 tr. “told at length as above” so as to abridge. (b) The eighty and the forty append 「悉無餘」 tr. “wholly without remainder” to every sentence, and the sixty has not this expression; the forty besides sets a “why is it so?” at the joint between the reverse showing and the explaining in order. (c) The sixty's nine items ‘adorning one land · knowing the retinue of the Buddhas · receiving and upholding the Buddha-dharma · knowing the mind-ocean of beings · crossing over the faculty-ocean of beings · knowing the sequence of the forming and decaying of the kalpas of worlds · knowing the habit-energies of the afflictions of beings · cutting off the afflictions of beings · fulfilling the practices of beings’ belong to the close of its reverse showing—from 「不為莊嚴一剎故」 tr. “not for the sake of adorning one land” 〔T09n0278 0699a13〕 onward, every sentence is tied with “not for the sake of … ,” all gathered into “he gives rise to the mind of awakening”; and the sixty's explaining in order begins from 「欲教化一切眾生故，發菩提心」 tr. “because he wishes to teach and transform all beings, he gives rise to the mind of awakening” 〔T09n0278 0699a19〕. At the close of its own reverse showing the eighty likewise has the twelve small sentences answering to them, 「不為知一世界中諸劫次第故，不為知一眾生心海故，不為知一眾生根海故」 tr. “not for the sake of knowing the sequence of the kalpas within one world, not for the sake of knowing the mind-ocean of one being, not for the sake of knowing the faculty-ocean of one being” 〔T10n0279 0344c06〕 and the rest; the two texts answer item by item. (d) The concluding sentence of vow and practice the eighty makes into two vows (adorning and purifying worlds · pulling out the habit-energies of the afflictions), tying to them respectively 「我願乃盡」 tr. “will my vow be exhausted” and 「我願乃滿」 tr. “will my vow be fulfilled”—「嚴淨一切世界盡，我願乃盡；拔一切眾生煩惱習氣盡，我願乃滿」 tr. “only when all worlds have been adorned and purified to exhaustion will my vow be exhausted; only when the habit-energies of the afflictions of all beings have been pulled out to exhaustion will my vow be fulfilled” 〔T10n0279 0344c29〕; the sixty likewise makes two vows (purifying all lands · cutting off the habit-energies of the afflictions) and ties to both alike “will my vow be fulfilled”—「淨一切剎，我願乃滿；斷一切眾生煩惱習氣，我願乃滿」 tr. “only when all lands have been purified will my vow be fulfilled; only when the habit-energies of the afflictions of all beings have been cut off will my vow be fulfilled” 〔T09n0278 0699b01〕; and the forty opens it wide into eleven sentences of “will my vow be exhausted,” tying at the end one “will my vow be fulfilled.” All three have two vows or more, differing only in how the exhausting and the fulfilling are divided or joined. Recorded without judgment.
Sentence Six The Name of the Dharma, the Ten Likenesses, the Pointing to the Next Friend, and the Ten Hard Things of Cherishing Her Virtue
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Son of good family! This liberation is named the Banner of Freedom from Sorrow and Security | T10n0279 0345a03 |
| Buddhabhadra T278 | Son of good family! This dharma gate is named the Banner of Freedom from Sorrow and Security | T09n0278 0699b03 |
| Śikṣānanda T279 | Like the medicine Well Seen, able to remove the heavy sickness of the afflictions of beings | T10n0279 0345a06 |
| Buddhabhadra T278 | They are as the medicine Seen: if there are those who see it, their afflictions are removed and extinguished | T09n0278 0699b07 |
| Śikṣānanda T279 | Son of good family! To the south of here, at the place called Sea Tide, there is a land named Narasu; there is a seer there named Supreme Fearless Voice | T10n0279 0345a12 |
| Buddhabhadra T278 | Son of good family! To the south of here there is a land named Sea Tide; there is a seer there named Vimuduoluo, who is well able to explain the practices of a bodhisattva. Go to him and ask | T09n0278 0699b15 |
| Śikṣānanda T279 | It is hard to obtain awakening, hard to draw near to a good friend, hard to meet with a good friend | T10n0279 0345a16 |
| Buddhabhadra T278 | It is hard to obtain awakening, hard to meet with a good friend, hard to obtain a common dwelling together with a superior person | T09n0278 0699b18 |
| Prajñā T293 | Son of good family! This liberation is named the Banner of Freedom from Sorrow and Security | T10n0293 0696c26 |
| Prajñā T293 | What they do is not in vain: like the medicine Well Seen, able to remove the heavy sickness of the afflictions of beings | T10n0293 0697a01 |
| Prajñā T293 | Son of good family! To the south of here, at the place called Sea Tide, there is a land named Narasu; there is a seer there named Voice of Great Majesty and Might. Go to him and ask how a bodhisattva is to study the practice of a bodhisattva and cultivate the path of a bodhisattva | T10n0293 0697a10 |
| Prajñā T293 | It is hard to obtain awakening, hard to obtain the faculties of a bodhisattva, hard to purify the faculties of a bodhisattva | T10n0293 0697a17 |
What the differences attach to: (a) The name of the dharma gate is word for word the same in the three texts—the five words of 「離憂安隱幢」 tr. “the Banner of Freedom from Sorrow and Security” do not differ; the forty reads 「此解脫名離憂安隱幢」 tr. “this liberation is named the Banner of Freedom from Sorrow and Security” 〔T10n0293 0696c26〕, and the eighty and the forty call it 「解脫」 tr. “a liberation” while the sixty calls it 「法門」 tr. “a dharma gate.” (b) The ten likenesses number ten in both texts, but the sentence patterns differ: the eighty uses 「如」 tr. “like” and 「猶如」 tr. “just like,” while the sixty uses 「則為」 tr. “they are as”; and the eighty has the likeness 「猶如明燈，能為眾生生智慧光」 tr. “just like a bright lamp, able to give rise to the light of wisdom for beings,” where the sixty at the answering place reads 「諸大菩薩，則為自在，以淨智光普照一切」 tr. “the great bodhisattvas are as sovereignty, illumining everything everywhere with the light of pure knowledge,” the wording differing, and they are not forced into a match. (c) In the place-names of the pointing to the next friend, the eighty makes the land-name 「那羅素」 tr. “Narasu” with the place as 「海潮之處」 tr. “the place called Sea Tide,” while the sixty takes 「海潮」 tr. “Sea Tide” outright as the land-name, the two texts differing in the names; and the seer's name is 「毘目瞿沙」 tr. “Supreme Fearless Voice” in the eighty and 「毘目多羅」 tr. “Vimuduoluo” in the sixty, while the full name transmitted by Chengguan, 「毘目多羅涅懼沙」 tr. “Vimuduoluo Niejusha,” holds the forms of both texts together 〔T35n1735 0931a19–a21〕. (d) In the sentences of the hard things of cherishing her virtue, bowing, and taking leave, the eighty has ten hard things and the sixty eleven, while the forty first sets out five sentences lamenting how hard she is to meet with, 「善知識者難可出現，如優曇華」 tr. “a good friend can hardly appear, as the udumbara flower” 〔T10n0293 0697a14〕 and the rest, and then, thinking again, lists twelve hard things; the items run broadly parallel with the wording fuller in the one and briefer in the other. (e) The ten likenesses of deferring to the superior number ten in all three; for the medicine the forty reads 「所作不空，如善見藥能除眾生煩惱重病」 tr. “what they do is not in vain: like the medicine Well Seen, able to remove the heavy sickness of the afflictions of beings” 〔T10n0293 0697a01〕, using the same name of the medicine Well Seen as the eighty while adding the mark of “what they do is not in vain.” (f) For the seer's name in the pointing to the next friend, the forty reads 「大威猛聲」 tr. “Voice of Great Majesty and Might” 〔T10n0293 0697a11〕, which is a rendering of the sense and not a transcription; and Chengguan's rendering of the full transmitted name, 「最上無恐怖聲」 tr. “the supreme voice without terror” 〔T35n1735 0931a20〕, points to the same thing. Recorded without judgment.
Sentence Seven The Water-Clearing Jewels of the Bathing Pools of the Environing Reward
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Water of the eight virtues, brimming full and clear, the fragrance of that water like the sandalwood of the heavens, golden sand spread over the bottom, and water-clearing jewels set in among one another everywhere | T10n0279 0343a27 |
| Buddhabhadra T278 | Water of the eight virtues, brimming full and clear; Jambūnada golden sand and water-purifying jewels spread over the bottom of the pools | T09n0278 0698a03 |
| Prajñā T293 | Among the jewel trees jewel channels are laid out, with water-clearing jewels set in among one another everywhere, and day and night the water of the eight virtues constantly flows | T10n0293 0694a05 |
What the differences attach to: (a) 「水清寶珠」 tr. “the water-clearing jewel” is the name of one thing, not two things, clear water and a jewel—these four words are word for word the same in the eighty and the forty 〔T10n0279 0343a28〕〔T10n0293 0694a05〕, and the sixty reads 「淨水寶珠」 tr. “the water-purifying jewel” 〔T09n0278 0698a04〕; all three tie the clearness of the water to the jewel. (b) Whence the name is taken Fazang shows elsewhere, glossing three kinds of wish-fulfilling jewel of which the second is 「清水珠，令濁水變清」 tr. “the water-clearing jewel, which makes turbid water become clear” 〔T35n1733 0257c06〕—the use of the jewel lies in making water clear, and so the jewel is named from the clearing of water. (c) What it is tied to differs in the three: the eighty and the sixty tie it to the bathing pools, while the forty ties it to the jewel channels and follows it with 「晝夜常流八功德水」 tr. “day and night the water of the eight virtues constantly flows” 〔T10n0293 0694a06〕. Recorded without judgment.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) Because she enters the common world she is assigned to a laywoman—why the seventh stage is filled by a woman living at home. Chengguan sets this sense up already at the end of the previous visit: 「入俗故寄優婆夷矣」 tr. “because she enters the common world, she is assigned to a laywoman” 〔T35n1735 0930b13〕. What it is tied to is that the dharma gate of this stage takes for its function the entering of the common world without loss; and so Chengguan, under the section on citing proof, further states:
「亦表方便入俗，則八萬塵勞皆成波羅蜜故」 tr. “it also signifies that when by skillful means one enters the common world, then the eighty thousand toils of the dust all become perfections” 〔T35n1735 0930c11–c12〕
That the toils of the dust themselves become perfections is the pivot of what this section signifies. Tongxuan sets up a different track and yet points to the same meaning: 「前位是出世無染大悲法門，即以比丘表之；此位入俗處染而不污、處真同俗之慈悲，即以優婆夷表之」 tr. “the stage before is the dharma gate of great compassion, world-transcending and undefiled, and is therefore signified by a monk; this stage is the kindness and compassion that enters the common world and dwells in defilement without being stained, that dwells in the true and yet is one with the common, and is therefore signified by a laywoman” 〔T36n1739 0961c28–0962a02〕.
(2) Not in vain—the substance and function of this dharma gate. Upon the sūtra text 「若有見聞憶念於我，與我同住，供給我者，悉不唐捐」 tr. “if there are those who see me, hear of me, call me to mind, dwell together with me, or provide for me, none of it will be wasted” 〔T10n0279 0343c27–c28〕 Chengguan judges a general raising of substance and function, and grasps it by the two words 「不空」 tr. “not in vain”: 「先總舉體用，名下當顯用約不空」 tr. “first, the general raising of substance and function; under the name what will be shown forth is that the function is stated in terms of being not in vain” 〔T35n1735 0930c04–c05〕. The three stretches of surpassing function below it are all tied to this one word—benefiting beings not in vain, the benefit of the Buddhas being extended to beings, and citing proof of not being in vain. As for why the one sentence of the reverse showing can stand, Chengguan has a gloss:
「一明益物不空用，先反、後順。見皆不退者，顯若得方便，至不退住故」 tr. “one, making clear the function of benefiting beings not in vain, first in reverse and then in order; that all who see her do not fall back shows forth that if one obtains the skillful means one arrives at the abode of non-retrogression” 〔T35n1735 0930c06–c08〕
That seeing is at once not falling back is precisely whence the name of the stage 「不退住」 tr. “the abode of non-retrogression” comes.
(3) Why the number thirty-six is taken—six stages each complete in the six perfections. The sūtra text lists ten Buddha-names and concludes with 「三十六恒河沙佛」 tr. “Buddhas as many as the sands of thirty-six Gaṅgā rivers”; Chengguan speaks first in terms of the shallowness and depth of the answer by causes and conditions: 「總三十六恒者，近佛既多，發心已久」 tr. “thirty-six Gaṅgās in all: the Buddhas she has been near being already many, the giving rise of the mind was long ago” 〔T35n1735 0930c13–c14〕, and then says why this number in particular is taken:
「而要言三十六者，顯已過前六位，位位具修六度，六六三十六，皆是恒沙性德，故云爾耳」 tr. “and the reason for saying thirty-six is to show forth that she has already passed the six prior stages, and that in every stage she cultivated the six perfections complete, six times six being thirty-six, all of them virtues of the nature as many as the Gaṅgā's sands, and so it is said thus” 〔T35n1735 0930c14–c16〕
And he notes 「《涅槃》亦有此數」 tr. “the Niepan also has this number” 〔T35n1735 0930c16–c17〕. Thirty-six is not a measurement; it is the cross-multiplying of the six stages by the six perfections.
The Yanyi chao then takes up this sentence again and distinguishes whence it comes: what is meant is the sense of the four reliances in the sixth fascicle of the Niepan, in the chapter on the nature of the Tathāgata—「即第六經〈如來性品〉說四依義」 tr. “that is, the sixth fascicle of the sūtra, the chapter on the nature of the Tathāgata, where the sense of the four reliances is told” 〔T36n1736 0672c12–c13〕—whose text mounts step by step from giving rise to the mind in the presence of Buddhas as many as the sands of one Gaṅgā up to those of eight Gaṅgās. But the number thirty-six is not the plain text of that sūtra; it is the sub-commentator's taking of the sense:
「三十六言乃是義取，一上加二為三，三上加三為六，六上加四為十，十上加五為十五，十五上加六為二十一，二十一上加七為二十八，二十八上加八為三十六」 tr. “the saying of thirty-six is a taking of the sense: upon one add two and it is three, upon three add three and it is six, upon six add four and it is ten, upon ten add five and it is fifteen, upon fifteen add six and it is twenty-one, upon twenty-one add seven and it is twenty-eight, upon twenty-eight add eight and it is thirty-six” 〔T36n1736 0673a04–a08〕
「是則積於八人二三四等，共為三十六也。雖是義取，理必應然」 tr. “thus, heaping up the two and three and four and the rest over the eight persons, they come to thirty-six in all. Though it is a taking of the sense, in principle it must be so” 〔T36n1736 0673a08–a09〕
That sūtra has only the heaping up of one to eight; thirty-six is arrived at by accumulation. The sub-commentator marks it himself as a taking of the sense and yet says that in principle it must be so, and both sides are recorded.
(4) The answer in terms of the measure of the mind—the giving rise of the mind has no first, and the mind has no end either. From 「菩薩初發心無有量，充滿一切法界故」 tr. “the bodhisattva's first giving rise of the mind is without measure, because it fills the whole Dharma realm” 〔T10n0279 0344a21〕 the sūtra text runs on for eleven sentences, which Chengguan judges as the answer in terms of the measure of the mind, his gloss pointing straight at the beginninglessness of the giving rise of the mind:
「意顯發心稱法界故。亦等眾生，眾生亦無初際，從癡有愛；而菩薩發心，癡愛無初，心亦無終故」 tr. “the intent is to show forth that the giving rise of the mind is commensurate with the Dharma realm. It is equal to beings as well; beings too have no first limit, having craving out of delusion; and since for the bodhisattva's giving rise of the mind delusion and craving have no first, the mind has no end either” 〔T35n1735 0930c17–c20〕
Beings have no first limit, and so the bodhisattva's giving rise of the mind likewise has no first limit; having no first, it has no end either. This is why the next question, of 「久近」 tr. “far or near,” does not stand as a question.
(5) The four sentences on accomplishing and not accomplishing—why the question of far or near ought not to be put. Chengguan judges the section on showing forth whether the fruit is far or near: 「三顯果久近中，亦先問、後答。答中明無齊限故，不應作久近之問」 tr. “third, within the showing forth of whether the fruit is far or near, there is likewise first the question and then the answer; and since the answer makes clear that there is no bounding limit, the question of far or near ought not to be put” 〔T35n1735 0930c20–c21〕; his text divides into three, of which the section of explaining in reverse reads 「初反釋無齊限。於中，先別明二十四句，初八化生、次六供佛、次四嚴剎、後六持法」 tr. “first, explaining in reverse that there is no bounding limit; within it, first the particular making clear in twenty-four sentences—the first eight on transforming beings, the next six on making offerings to Buddhas, the next four on adorning lands, and the last six on upholding the Dharma” 〔0930c22–c23〕, and the section of general conclusion reads 「下總結無盡。此同初地十無盡句，眾生無盡故成佛無期」 tr. “below is the general conclusion that there is no exhaustion. This is the same as the ten sentences of no exhaustion in the first ground: since beings are without exhaustion, the becoming of a Buddha has no date” 〔0930c26–c27〕. That beings are without exhaustion while the becoming of a Buddha has no date then gives rise to a difficulty, which Chengguan sets for himself and answers himself:
「若爾，豈都無成耶？因此略辨成不成義，勒為四句」 tr. “if so, would there then be no accomplishing at all? On this occasion I will briefly distinguish the sense of accomplishing and not accomplishing, marshalling it into four sentences” 〔T35n1735 0930c27–c28〕
「一以向約因緣厚薄對今無盡，則有始而無成，此約悲門得果不捨因故」 tr. “one, taking the earlier statement in terms of the thickness and thinness of causes and conditions over against the present exhaustlessness, then there is a beginning and no accomplishing; this is stated in terms of the gate of compassion, because obtaining the fruit one does not cast away the cause” 〔T35n1735 0930c28–0931a01〕
「二以稱法界發心故，不見初相方為真成，則無始而有終，此約智說」 tr. “two, since the giving rise of the mind is commensurate with the Dharma realm, only not seeing a first mark is true accomplishing; then there is no beginning and yet an end; this is stated in terms of knowledge” 〔T35n1735 0931a01–a03〕
「三悲智合明，不壞相故不妨始終，前後諸文其例非一」 tr. “three, compassion and knowledge made clear together: since the marks are not destroyed, beginning and end are not hindered, and of this the passages before and after furnish more than one instance” 〔T35n1735 0931a03–a04〕
「四約稱性之談則無終無始」 tr. “four, in the statement made commensurately with the nature, there is neither end nor beginning” 〔T35n1735 0931a04–a05〕
As proof of the four sentences Chengguan cites the words of the goddess, 「但以世俗文字數故說有三世，非謂菩提有去來今」 tr. “it is only because of the words and numbers of the common world that the three times are said to exist; it is not that awakening has a past, a future, and a present” 〔T35n1735 0931a05–a06〕, and cites further the words of the night goddess Great Vow and Vigor below in this sūtra, 「不可以生死中長短劫數分別菩薩智輪」 tr. “one may not, by the long and short numbers of the kalpas within birth-and-death, discriminate the wheel of a bodhisattva's knowledge” 〔0931a07–a08〕, closing with one sentence: 「欲成即念念成，常成常不成無有障礙」 tr. “if one wishes to accomplish, then thought after thought one accomplishes; constantly accomplishing and constantly not accomplishing, there is no obstruction” 〔0931a09–a10〕.
(6) The two senses of the Banner of Freedom from Sorrow and Security. Chengguan, in glossing the name of this dharma gate, plainly sets up two senses:
「答云離憂安隱幢者，此有二義：一以大悲高顯，所以稱幢」 tr. “as for the answer saying the Banner of Freedom from Sorrow and Security, this has two senses: one, that great compassion stands high and shows far, and this is why it is called a banner” 〔T35n1735 0931a10–a11〕
「其有見者，離業惑苦，不退菩提，是謂離憂安隱」 tr. “all who see her leave behind the suffering of karma and delusion and do not fall back from awakening, and this is called freedom from sorrow and security” 〔T35n1735 0931a12–a13〕
「二者即智之悲涉苦安隱，即悲之智多劫無憂，雙摧生死涅槃，特出凡小之外，故名幢矣」 tr. “two, compassion that is itself knowledge wades through suffering and is secure, and knowledge that is itself compassion passes through many kalpas and is free from sorrow; birth-and-death and nirvāṇa are both broken down together, and it stands out beyond the ordinary and the lesser, and so it is named a banner” 〔T35n1735 0931a13–a15〕
The first sense is stated in terms of those transformed—those who see her leave suffering behind and do not fall back, and so it is named freedom from sorrow and security, while the banner takes the sense of great compassion standing high and showing far. The second sense is stated in terms of the mutual identity of compassion and knowledge in the one who transforms—because compassion is itself knowledge, she wades through suffering and is secure; because knowledge is itself compassion, she passes through many kalpas and is free from sorrow; birth-and-death and nirvāṇa are both broken down, and she stands out beyond the ordinary and the lesser, and so it is called a banner.
(7) The sense of the assigned stage as added by the author of the sub-commentary. The Yanyi chao, under 「寄不退住」 tr. “assigned to the abode of non-retrogression,” further sets out why it does not fall back:
「第七休捨優婆夷，寄不退住，入於無生畢竟空理。心心常行空無相願，止觀雙運，緣不能壞，湛猶澄海故」 tr. “the seventh, the laywoman Fulfilled Vow, assigned to the abode of non-retrogression, enters the principle of the ultimate emptiness of non-arising. Thought after thought she constantly practices emptiness, signlessness, and wishlessness; stopping and observing are carried on together, and conditions cannot destroy them, for she is limpid as a clear ocean” 〔T36n1736 0672c09–c12〕
That non-retrogression does not fall back is tied to entering the principle of the emptiness of non-arising and to stopping and observing being carried on together, so that outer conditions cannot destroy it.
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)
Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (glossing the eighty-fascicle Avataṃsaka passage by passage · principal)
The assigned stage: 「第七休捨優婆夷，寄不退住」 tr. “the seventh, the laywoman Fulfilled Vow, assigned to the abode of non-retrogression” 〔T35n1735 0930b13–b14〕; and the ground of what she signifies, 「入俗故寄優婆夷矣」 tr. “because she enters the common world, she is assigned to a laywoman” 〔0930b13〕.
The glossing of the name (at the close of the stretch where the previous friend points her out): 「友名休捨者，此云意樂，亦云希望，亦云滿願，謂隨眾生意樂希望得圓滿故，亦能圓滿性相法故」 tr. “as for the friend named Fulfilled Vow, this means Delight of Intent, and also Hope, and also Fulfilled Vow; that is, because the delight of intent and the hope of beings are brought to fullness, and because she is also able to bring to fullness the dharmas of nature and mark” 〔T35n1735 0930b09–b12〕—one name with three renderings (Delight of Intent · Hope · Fulfilled Vow), and the ground of the three renderings is tied to two matters: the bringing to fullness of the delight of intent and the hope of beings, and the bringing to fullness of the dharmas of nature and mark.
The level words upon the matching of the assigned stages (in the outline of the chapter, not in the window of this friend): 「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」 tr. “Both have their reason: that is, in accord with each single stage there are many dharma gates, and how should the ordinary mind be barred from studying and seeking the dharma of the good friends? Therefore not matching them has its reason. Yet within what has no sequence of stages the sequence of stages is not hindered, and showing forth the stages is the constant rule, so that matching them too is without fault.” 〔T35n1735 0918b04–b07〕
The outline of the whole text: 「文中具六」 tr. “the text has these six complete” 〔T35n1735 0930b14〕; and of the stretch of praising and conferring the Dharma, 「略無稱讚，但有正示法界」 tr. “the praising is left out in brief, and there is only the direct showing of the Dharma realm” 〔0930c02–c03〕, opened into four sections 〔0930c03–c04〕.
The environing reward: 「前中二：先見依報殊勝，有十事莊嚴」 tr. “within the former there are two: first, seeing the surpassing excellence of the environing reward, which has ten matters of adornment” 〔T35n1735 0930b18–b19〕.
The glossing of the names in the pointing to the next friend: 「國名那羅素者，此云不懶惰，動剎持剎觀剎詣剎無休息故」 tr. “as for the land named Narasu, this means Not Slothful, because in moving lands, holding lands, observing lands, and going to lands there is no rest” 〔T35n1735 0931a17–a19〕; and 「以童真清潔無漏，故寄仙人表之」 tr. “because youthful purity is pure and untainted, it is assigned to a seer to signify it” 〔0931a24〕.
Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka)
The beginning of the outline and what is signified: 「第七不退住中，初舉法勸修中，海潮者，顯別住處」 tr. “within the seventh, the abode of non-retrogression, in the first part, the raising of the Dharma and exhorting to cultivation, Sea Tide shows forth the particular dwelling place” 〔T35n1733 0461c01–c02〕; 「近大海側，潮浪至之處，表此第七巧便就機，用不過限故」 tr. “near the side of the great ocean, the place the tidal waves reach, signifying that this seventh one is skillful in going to meet capacities, because its function does not pass beyond its limit” 〔0461c02–c03〕.
The glossing of the names of the garden and the person: 「園林者，眾行建立栖止之所。普嚴者，勝德圓備。優婆夷者，是慈悲之貌」 tr. “as for the garden and grove, it is the place where the many practices are set up and take their rest. As for Universal Adornment, it is surpassing virtue round and complete. As for the laywoman, she is the semblance of kindness and compassion” 〔T35n1733 0461c03–c05〕.
The glossing of the name Fulfilled Vow: 「休捨者，《智論》第八名呼捨羅。勘天竺本名阿舍。此翻名意樂。亦名滿願。以能滿一切眾生願故」 tr. “as for Fulfilled Vow, in the eighth of the Zhidu lun the name is Hushaluo. Collating the text from India, the name is Ashe. This is rendered here as Delight of Intent. It is also named Fulfilled Vow, because she is able to fulfill the vows of all beings” 〔T35n1733 0461c05–c07〕.
The number of the environing reward: 「初中，有十三事嚴此園林」 tr. “within the first, there are thirteen matters adorning this garden and grove” 〔T35n1733 0461c12–c13〕.
The outline of whether the becoming of a Buddha is far or near: the answer divides into three—「初不為限齊故發心」 tr. “first, that he gives rise to the mind not for the sake of any bounded measure” 〔T35n1733 0461c28–c29〕, 「正為作無齊限事故發心，於中各有十四事，相翻可知」 tr. “that he gives rise to the mind precisely for the sake of doing what has no bounding limit; within each there are fourteen matters, and that they answer to one another in reverse can be known” 〔0461c29–0462a01〕, and 「結自修行。無限齊故，不辨自身成佛期」 tr. “the concluding upon her own cultivation: since there is no bounded measure, no date is set for her own becoming of a Buddha” 〔0462a02〕. That the reverse showing and the explaining in order have fourteen matters apiece answering to one another is Fazang's judgment.
The question and answer on accomplishing and not accomplishing: 「問：若爾，豈可成耶？答：菩薩闡提亦不成故，眾生須成。亦現成故、望自證理無成不成故」 tr. “Question: if so, can it ever be accomplished? Answer: because a bodhisattva-icchantika likewise does not accomplish it, beings must accomplish it; and because it is also accomplished now; and because, looked at from the principle realized in oneself, there is neither accomplishing nor not accomplishing” 〔T35n1733 0462a03–a05〕—answered on the four sides of the bodhisattva-icchantika's not accomplishing, of beings having to accomplish, of present accomplishing, and of there being neither accomplishing nor not accomplishing from the side of the principle realized in oneself.
The glossing of the name of the Dharma, and the name (of the dharma gate) in the text from India: 「言離憂安穩幢者，大心多劫遭苦無憂，造修正行安穩無倦，大志獨拔是故云幢」 tr. “as for the saying of the Banner of Freedom from Sorrow and Security, with a great mind she meets suffering through many kalpas without sorrow, in setting up and cultivating right practice she is secure and untiring, and her great resolve stands out alone, and this is why it is called a banner” 〔T35n1733 0462a06–a07〕; and 「天竺本名無憂建立幢」 tr. “the text from India names it the Banner of the Setting Up of Freedom from Sorrow” 〔T35n1733 0462a07–a08〕.
Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track of signifying)
What the garden and grove signify: 「莊嚴者，以一切生死海為園，以萬行海為林」 tr. “as for the adornment, it takes the whole ocean of birth-and-death as the garden, and the ocean of the myriad practices as the grove” 〔T36n1739 0961c22〕.
The glossing of the name and what the person signifies: 「於園中有優婆夷名為休捨者，此云滿願，自滿本願遍化眾生故。優婆夷者，表慈悲行也」 tr. “as for there being in the garden a laywoman named Fulfilled Vow, this means Fulfilled Vow, because she fulfills her own original vow and transforms beings everywhere. As for the laywoman, she signifies the practice of kindness and compassion” 〔T36n1739 0961c24–c26〕.
The matching of the stage: 「此是十地中第七遠行地大慈悲行之軌樣」 tr. “this is the pattern of the practice of great kindness and compassion of the seventh of the ten grounds, the ground of Going Far” 〔T36n1739 0961c26–c27〕.
The pairing of the stage before and the stage after: 「前位是出世無染大悲法門，即以比丘表之；此位入俗處染而不污、處真同俗之慈悲，即以優婆夷表之」 tr. “the stage before is the dharma gate of great compassion, world-transcending and undefiled, and is therefore signified by a monk; this stage is the kindness and compassion that enters the common world and dwells in defilement without being stained, that dwells in the true and yet is one with the common, and is therefore signified by a laywoman” 〔T36n1739 0961c28–0962a02〕.
The dividing into gates of this section: 「於此段中約分為十三門」 tr. “within this stretch it is divided, in brief, into thirteen gates” 〔T36n1739 0962a04–a05〕.
Why those who see her do not fall back: Tongxuan glosses it by the three emptinesses and by compassion and knowledge—「明來至此位，要修至三空解脫，世間智、出世間智慧現前，成廣大慈悲行，方來至此方便入生死門，達生死性與佛福智海本來一性，便得離憂安隱幢解脫門，方名不退住」 tr. “it makes clear that to come to this stage one must cultivate up to the liberation of the three emptinesses, with worldly knowledge and world-transcending wisdom appearing before one, and accomplish the vast practice of kindness and compassion; only then does one come to this gate of entering birth-and-death by skillful means, penetrate that the nature of birth-and-death and the ocean of the Buddhas' merit and knowledge are from the first of one nature, and then obtain the gate of liberation of the Banner of Freedom from Sorrow and Security, and only then is it named the abode of non-retrogression” 〔T36n1739 0962a25–a29〕; and its reverse side is falling back—「雖復知空無我，常於生死有畏，未入離憂安隱幢，常居退位。設不退還凡夫，還退作二乘」 tr. “though one know emptiness and non-self, if one constantly fears birth-and-death and has not entered the Banner of Freedom from Sorrow and Security, one constantly dwells in the stage of falling back; and even if one does not fall back into an ordinary person, one still falls back into the two vehicles” 〔T36n1739 0962a29–0962b02〕.
The measure of how long ago the mind was given rise to: Tongxuan brings out a number of his own rather than using the sūtra's thirty-six—「且舉三十恒河沙為量，已去唯佛所知，意不可極也」 tr. “he raises for the measure thirty Gaṅgā's sands; what lies beyond is known to the Buddhas alone, for the sense of it cannot be reached to the end” 〔T36n1739 0962c21–c22〕. This is Tongxuan's statement; the sūtra text itself still lists Buddhas as many as the sands of thirty-six Gaṅgā rivers.
The two senses of the name of the Dharma: 「名離憂安隱幢者，此有二義：一教化眾生使令離憂，是菩薩安隱幢。眾生未離生死，菩薩不自取安隱故。因化成名」 tr. “as for the name the Banner of Freedom from Sorrow and Security, this has two senses: one, that teaching and transforming beings so as to make them free from sorrow is the bodhisattva's banner of security—since beings have not left birth-and-death behind, the bodhisattva does not take security for himself; the name is made from the transforming” 〔T36n1739 0962c29–0963a03〕; 「二菩薩雖達生死性空，於生死有畏，未為究竟安隱無憂。若能入生死教化眾生，達生死眾生及以教化者總涅槃行無出無沒，方名離憂安隱幢故」 tr. “two, though a bodhisattva penetrate that the nature of birth-and-death is empty, if he fears birth-and-death he is not yet ultimately secure and free from sorrow; only when he can enter birth-and-death and teach and transform beings, and penetrate that birth-and-death, beings, and the one who transforms them are all together the practice of nirvāṇa, with neither emerging nor sinking, is it named the Banner of Freedom from Sorrow and Security” 〔T36n1739 0963a03–a06〕.
The perfection proper to this stage: 「方便波羅蜜為主，餘九為伴」 tr. “the perfection of skillful means is the host, and the remaining nine are its companions” 〔T36n1739 0963a07〕—among the ten perfections skillful means is the host, answering exactly to the sense of entering the common world.
The five gates of deferring to virtue and advancing, and what the weeping signifies: at the close of this stretch Tongxuan makes a separate outline of five gates—「於中文義約分為五門：一推德於先令其勝進、二示善知識處名為海潮、三示其國土名那羅素、四舉善知識名號、五頂禮流淚辭退而行」 tr. “within it the sense of the text is set out in brief as five gates: first, deferring to virtue beforehand so as to make him press on; second, showing the place of the good friend, named Sea Tide; third, showing his land, named Narasu; fourth, raising the name of the good friend; fifth, bowing his head, weeping, and taking his leave to travel on” 〔T36n1739 0963a11–a14〕. Of the weeping he says: 「此流淚者，表大悲弘深。又敬法貴入，情至厚重。又表智悲自在，垂悲俗流傷嗟苦趣，聖心廣濟悲嘆難勝」 tr. “this weeping signifies that great compassion is vast and deep; and again, that in revering the Dharma and prizing entry into it his feeling reaches its fullest weight; and again, that knowledge and compassion are sovereign, letting compassion down into the common current, grieving over the destinies of suffering, the holy mind saving widely, its compassionate lament hard to surpass” 〔T36n1739 0963a14–a16〕. Of why the place of the next friend bears the same name as the stage before he says: 「此南方有海潮處者，與前位同名海潮處者，表悲智同會，以將前位慈悲之門昇進會於智體，以將第八願波羅蜜發起智業會其悲門。智若不發興大願行悲，趣寂無由起用」 tr. “that here in the south there is a place of the sea tide, bearing the same name as the place of the stage before, signifies that compassion and knowledge meet together, in that the gate of kindness and compassion of the stage before is advanced and made to meet with the substance of knowledge, and in that the eighth perfection, that of the vow, gives rise to the work of knowledge and makes it meet with its gate of compassion. If knowledge does not give rise to the great vow and practice compassion, then, tending to quiescence, it has no way to bring forth its function” 〔T36n1739 0963a17–a20〕; and the glossing of the name of the land he makes 「國名那羅素者，此云不嬾惰」 tr. “as for the land named Narasu, this means Not Slothful” 〔T36n1739 0963a27〕.
Zhiyan, Souxuan ji T35n1732
The beginning of the outline: 「第七不退住菩薩，優婆夷名休捨，入離憂安隱幢法門」 tr. “the bodhisattva of the seventh, the abode of non-retrogression: the laywoman named Fulfilled Vow, who enters the dharma gate of the Banner of Freedom from Sorrow and Security” 〔T35n1732 0092c23–c24〕.
The number of the environing reward: 「園中有十二事，垣樹等」 tr. “in the garden there are twelve matters, the wall and the trees and the rest” 〔T35n1732 0093a03–a04〕.
The division of the direct realizing and entering: 「三正證入中有二：初明自分法門」 tr. “third, within the direct realizing and entering there are two: first, making clear the dharma gate of one's own portion” 〔T35n1732 0093a04〕; and 「初文有四：初辨法門作用」 tr. “the first passage has four: first, distinguishing the working of the dharma gate” 〔0093a05–a06〕.
The answer on whether the becoming of a Buddha is far or near: Zhiyan brings out a judgment of his own—「久近答中有三：初明不依時節修」 tr. “within the answer on far or near there are three: first, making clear the cultivation that does not depend on times and seasons” 〔T35n1732 0093a13〕, next the cultivation commensurate with the Dharma realm, and last the conclusion; and he counts their sentences, 「初中十四句，皆是分局也。稱法界修中有十三句」 tr. “within the first there are fourteen sentences, all of them portioned and bounded. Within the cultivation commensurate with the Dharma realm there are thirteen sentences” 〔T35n1732 0093a14–a15〕. The cultivation that does not depend on times and seasons is the stretch of the reverse showing, which is tied to no bounded measure; the cultivation commensurate with the Dharma realm is the stretch of the explaining in order, which practices commensurately with the Dharma realm.
Recorded Without Judgment
As for the name of this good friend, the three houses each have their glossing of it: Chengguan renders it as Delight of Intent, as Hope, and as Fulfilled Vow, tying it to the delight of intent and the hope of beings being brought to fullness and to the bringing to fullness of the dharmas of nature and mark; Fazang takes Hushaluo from the Zhidu lun and Ashe from the text from India and renders them as Delight of Intent and as Fulfilled Vow, tying it to her being able to fulfill the vows of all beings; and Tongxuan gives Fulfilled Vow outright and ties it to her fulfilling her own original vow and transforming beings everywhere. All three have the one rendering Fulfilled Vow, while Chengguan alone brings out Hope and Fazang alone keeps the variant forms of the Sanskrit name. The glossing of the name of the Dharma likewise differs in the three houses: Chengguan sets up the two senses of great compassion standing high and of the mutual identity of compassion and knowledge; Fazang makes it the meeting of suffering through many kalpas without sorrow, the setting up and cultivating of right practice secure and untiring, and the great resolve standing out alone, whence the banner, and brings out besides the name (of the dharma gate) in the text from India, 「無憂建立幢」 tr. “the Banner of the Setting Up of Freedom from Sorrow”; and Tongxuan sets up the two senses of the name being made from the transforming and of entering birth-and-death with neither emerging nor sinking. As for the stage to which what she signifies is assigned, Chengguan together with Zhiyan and Fazang all make it the seventh of the ten abodes, the abode of non-retrogression, while Tongxuan matches the ten abodes directly to the ten grounds and makes it the pattern of the practice of great kindness and compassion of the seventh ground, the ground of Going Far; the frameworks of stage-assigning of the two lines are different from the outset. As for the number of the adornments of the environing reward, Chengguan makes ten matters, Fazang thirteen matters, and Zhiyan twelve matters, the three houses opening and gathering differently. As for the outline of the whole text of this section, Chengguan makes six stretches, Tongxuan thirteen gates, and Zhiyan three divisions and eight marks. These divergent interpretations are all settled statements of the ancient worthies, and are recorded without judging which is higher.
VII. Cross-Reading and Lineage
For the text of this section, the chains of lineage all return directly from the cross-readings already walked by the ancient worthies:
- Zhiyan, Huayan jing kongmu zhang T45n1870: in the general listing of the names of the good friends Sudhana visits, this good friend stands eighth—「八名休捨優婆姨」 tr. “the eighth is named the laywoman Fulfilled Vow” 〔T45n1870 0589a05〕. The graph used is 「優婆姨」 tr. “laywoman,” which differs in form from the sūtra text's 「優婆夷」 tr. “laywoman.” In the whole chapter the two words of the name 「休捨」 tr. “Fulfilled Vow” are met with twice: once in the main text, which is this listing of names, and once in an interlinear note—「休捨者。梵音呼捨也。呼捨者此云靜義」 tr. “as for Fulfilled Vow, the Sanskrit sound is Hushe. As for Hushe, this means the sense of stillness” 〔T45n1870 0589a05〕. This note glosses the good friend's name directly and brings out a further sense: the Sanskrit sound is given as Hushe and the sense is rendered as stillness. It is near to Fazang's transmitted Hushaluo in sound while differing in form, and differs in sense from the Delight of Intent and Fulfilled Vow of the three houses; being the note upon a listing of names and not a long gloss of the doctrine, it is not raised into a house of section six, but its divergent statement is recorded here.
- Cross-reference within this sūtra: the name 「離憂安隱幢」 tr. “the Banner of Freedom from Sorrow and Security” is met with in the whole base text only this once in this section, and is not repeated for another chapter or another friend—the name of this dharma gate does not touch upon any other gate.
- The treatises of the Huayan house: the Huayan jing zhigui T45n1871 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Huayan yisheng shixuan men T45n1868 · the Fajie xuanjing T45n1883—four texts, searched for the name Fulfilled Vow, all give zero hits 〔查無〕 tr. “not found.” The Huayan-house face of the lineage of this section lies only in Chengguan's one sentence 「八萬塵勞皆成波羅蜜」 tr. “the eighty thousand toils of the dust all become perfections” 〔T35n1735 0930c11–c12〕 and in Tongxuan's matching to the ten grounds 〔T36n1739 0961c26–c27〕.
- The consciousness-only axis: the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676—four texts, searched for the name Fulfilled Vow, all give zero hits 〔查無〕 tr. “not found.” The assigned stage and the signifying of this section are alike outlines of the one Huayan school and do not touch upon a consciousness-only chain, and so none is separately set up.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): this good friend begins at 〔T10n0279 0343a09〕 (within fascicle sixty-four) and ends 〔before 0345a21〕, three thousand six hundred and twenty-six characters in all, with no verse lines. The three likenesses of calling to mind the teaching of the friend before 0343a09–a14 · going and seeking the next friend, and the jewel trees (one general sentence · seven kinds listed separately) 0343a14–a23 · the halls and pavilions, the pools, and the ponds 0343a23–b06 · the principal palace Banner of Adornment, and the measureless jewel lotus seats (ten names listed) 0343b06–b17 · the twelve kinds of the million canopies 0343b17–b21 · the ten kinds of the million jewel nets 0343b21–b24 · the ten kinds of the million lights 0343b25–c01 · the ten sentences of the constantly rained offering things 0343c01–c08 · seeing the bodily marks of the direct reward 0343c08–c12 · the ten sentences on the benefit of seeing 0343c12–c21 · Sudhana seeing, paying respect, and inquiring 0343c21–c26 · the general raising of substance and function 0343c26–c28 · the reverse showing of the hardness of meeting, and the not falling back of those who do see 0343c28–0344a03 · the Buddhas coming to tell her the Dharma 0344a03–a06 · the retinue of eighty-four thousand koṭis of nayutas 0344a06–a10 · the question on whether the giving rise of the mind was long ago, and the serving of the ten Buddhas 0344a10–a20 · the eleven sentences of being without measure 0344a20–b01 · the question on whether the becoming of a Buddha is far or near, and the twenty-four sentences of the reverse showing 0344b02–c12 · the fourteen sentences of the explaining in order 0344c12–c27 · the concluding sentence of vow and practice 0344c27–0345a02 · the question on the name of the Dharma, and the ten likenesses of humbling herself 0345a02–a12 · the pointing to the next friend 0345a12–a15 · the ten hard things of cherishing her virtue, bowing, and taking leave 0345a15–a20.
- Buddhabhadra T278 (the Jin translation, principal collation): the stretch on this good friend begins at 〔T09n0278 0697c15〕 and ends 〔0699b23〕 (within fascicle forty-seven); calling to mind the teaching of the friend before, and the environing reward of the garden, 0697c15–0698b05, with the direct reward beginning at 〔0698b05〕. Seeing the direct reward 0698b05–b18 · seeing, paying respect, and inquiring 0698b18–b23 · the substance and function of the dharma gate 0698b23–c05 · the question on whether the giving rise of the mind was long ago, and the ten Buddhas 0698c06–c14 · the several gates of measurelessness in continuous prose 0698c14–c24 · the question on whether the becoming of a Buddha is far or near, and the reverse showing 0698c24–0699a18 · the explaining in order 0699a19–a26 · the million asaṃkhyeya dharma gates of skillful means 0699a27–b02 · the question on the name of the Dharma, and the ten likenesses 0699b02–b15 · the pointing to the next friend 0699b15–b17 · the eleven hard things of cherishing her virtue, bowing, and taking leave 0699b17–b23.
- Prajñā T293 (the forty-fascicle Avataṃsaka): the stretch on this good friend (named Īśānā) begins at 〔T10n0293 0693c04〕 and ends 〔0697a24〕, running across fascicles seven and eight (fascicle seven ends at the close of the eleven sentences of being without measure 〔0695b22〕, and fascicle eight begins at the question on whether the becoming of a Buddha is far or near 〔0695c06〕). The previous friend pointing out Īśānā 0693b19–b23 · the three likenesses of calling to mind the teaching of the friend before 0693c04–c13 · the environing reward of the garden 0693c13–0694c04 · seeing the bodily marks of the direct reward 0694c05–c12 · the beings of the ten directions coming 0694c12–c18 · the benefit of seeing 0694c18–0695a01 · Sudhana seeing, paying respect, and inquiring 0695a02–a07 · the general raising of substance and function, and the six matters that are not wasted 0695a07–a10 · the reverse showing of never being able to see, and the not falling back of those who do see 0695a10–a14 · the Buddhas coming to tell her the Dharma 0695a15–a19 · the assembly of eighty-four thousand koṭis of nayutas 0695a19–a25 · the question on whether the giving rise of the mind was long ago, and the serving of the ten Buddhas 0695a25–b10 · the eleven sentences of being without measure 0695b10–b22 · the question on whether the becoming of a Buddha is far or near, and the reverse showing 0695c06–0696b15 · the explaining in order 0696b15–c02 · the million asaṃkhyeya practices of skillful means 0696c03–c05 · the concluding vows, eleven of exhausting and one of fulfilling 0696c06–c18 · the question on the name of the Dharma, and the ten likenesses of humbling herself 0696c25–0697a09 · the pointing to the next friend 0697a10–a13 · cherishing her virtue and taking leave, with five laments and twelve hard things 0697a13–a24.
- Zhu Fahu T292 (the Dushipin jing): it belongs to the separately circulating parallel translation of chapter thirty-eight, and has no counterpart in this chapter 〔查無〕 tr. “not found.”
- Chengguan, Huayan jing shu T35n1735: the direct gloss on this good friend begins at 0930b13 and ends at 0931a24 (followed by the eighth friend, the seer Supreme Fearless Voice, at 0931a25). The sentence on what she signifies 0930b13 · the sentence on the assigned stage 0930b13–b14 · the six-part outline 0930b14 · seeking in accord with the teaching 0930b14–b17 · seeing, paying respect, and inquiring 0930b17–b28 · the four sections of praising and conferring the Dharma 0930c01–c12 · exhausting the shallowness and depth of the cause 0930c12–c20 · showing forth whether the fruit is far or near, and the four sentences on accomplishing and not accomplishing 0930c20–0931a10 · making plain the name of the Dharma 0931a10–a15 · humbling herself and deferring to the superior 0931a15 · the glossing of the names in the pointing to the next friend 0931a15–a24.
- Chengguan, Yanyi chao T36n1736: the gloss upon this good friend begins at 0672c09 and ends at 0673a12 (followed by the eighth friend, the seer, at 0673a12). The further glossing of the assigned stage 0672c09–c12 · taking up again the Shu's sentence 「涅槃亦有此數」 tr. “the Niepan also has this number” and bringing out what it refers to 0672c12–c13 · citing the text of the Niepan on one to eight Gaṅgā's sands 0672c13–0673a04 · distinguishing thirty-six as a taking of the sense, with its reckoning 0673a04–a09 · distinguishing the source of the goddess's words cited in the Shu, and the one sentence of the passage on that abode 0673a09–a12.
- Fazang, Tanxuan ji T35n1733: the outline of the seventh, the abode of non-retrogression, begins at 0461c01 and ends at 0462a10 (followed by the eighth friend, the seer). What is signified, and the glossing of the names 0461c01–c07 · entering in accord with the teaching 0461c08–c11 · the four divisions of seeing her and requesting 0461c11–c12 · the thirteen matters of the environing reward 0461c12–c16 · the three divisions of the direct reward 0461c16–c19 · the four divisions of the direct showing of the Dharma realm 0461c20–c22 · the raising of substance and function and the rest, four 0461c22–c25 · the thickness and thinness of the causes of the past 0461c25–c28 · the three divisions of whether the fruit is far or near 0461c28–0462a03 · the question and answer on accomplishing and not accomplishing 0462a03–a05 · the name of the Dharma, and the name (of the dharma gate) in the text from India 0462a05–a08 · the two divisions of deferring upward 0462a08–a10.
- Li Tongxuan, Lun T36n1739: the gloss proper to this good friend begins at 0961c22 and ends at 0963b10 (followed by the opening stretch in which the eighth friend, the seer, is entered upon in the dharma gate proper to his stage). What the garden and grove signify 0961c22–c24 · the glossing of the name and the signifying of the person 0961c24–c26 · the matching of the stage 0961c26–c28 · the pairing of the stage before and after 0961c28–0962a02 · the thirteen gates 0962a03–a14 · what the environing and direct rewards signify 0962a14–a24 · those who see her not falling back, and the three emptinesses with compassion and knowledge 0962a24–b03 · the two gates of compassion and knowledge, and the tempering through the five stages 0962b03–c01 · the pairing against the sixth abode, and the retinue 0962c01–c16 · how long ago the mind was given rise to, and the thirty Gaṅgā's sands 0962c16–c25 · the glossing of the names of things 0962c25–c29 · the two senses of the name of the Dharma 0962c29–0963a06 · the perfection proper to this stage 0963a06–a09 · the five gates of deferring to virtue and advancing (deferring to virtue beforehand so as to make him press on · showing the place of the good friend, named Sea Tide · showing his land, named Narasu · raising the name of the good friend · bowing his head, weeping, and taking his leave to travel on) 0963a10–b10.
- Zhiyan, Souxuan ji T35n1732: the outline of the seventh, the abode of non-retrogression, begins at 0092c23 and ends at 0093a16 (followed by the eighth, the abode of youthful purity, at 0093a16). Exhorting to the teaching and to advancing, and entering in accord with the teaching 0092c25–0093a03 · the twelve matters of the environing reward 0093a03–a04 · the two divisions of the direct realizing and entering 0093a04–a10 · the retinue's practice being accomplished 0093a10–a11 · the two divisions of the causes and conditions of long ago 0093a11–a13 · the three divisions of the answer on whether the becoming of a Buddha is far or near (cultivation not depending on times and seasons · cultivation commensurate with the Dharma realm · the conclusion) 0093a13–a15 · the three divisions of deferring upward 0093a15–a16.
- Variant readings: within the range of T279 covered by this unit, 〔0343a09〕–〔0345a20〕, the Taishō base text carries 2 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0343b06〕耀【大】｜曜【宮】 · 〔0344a16〕𪗇【大】｜齊【宮】.
- Entries not found: the Huayan jing zhigui T45n1871 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Huayan yisheng shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676—eight texts in all, in which the name Fulfilled Vow gives zero hits throughout.