華嚴經 品三十九 入法界品 · 善見比丘（寄歡喜行）Avataṃsaka Sūtra · Entering the Dharma Realm · The Monk Well-Seeing (Assigned to the Joyful Practice)
十行的第一課，是一個在林子裡來回走路的人。
善財找他，找遍了城邑、市肆、川原、山谷。找到時，他正「不遲不速，審諦經行」。
這人身上是佛相，心裡卻什麼都息了——「若沈若舉，若智非智，動轉戲論，一切皆息」。一切皆息的同一個人，腳下不停。
善財問他菩薩云何學菩薩行、云何修菩薩道，他開口先說「我年既少，出家又近」。澄觀說這不是謙辭：『年少，是才進入行位；出家，是剛離開十住之家。』
然後他說了十二遍「一念中」——十方現前、佛剎嚴淨、三昧海現前、三世海現前。澄觀說，這十二句所以都在一念，是因為「以得無依無念智故，無法不現」。
不起念去照，所以無所不照。
法門名叫「菩薩隨順燈解脫門」。順法，故照無所遺；順機，故所照皆當。
息與行，原不是兩段時間。
且行到此地。
The first lesson of the ten practices is a man walking back and forth in a wood.
Sudhana looked for him, and looked through walled towns and markets and shops, river plains and mountain valleys. When he found him, he was just then “neither slow nor swift, walking back and forth with careful discernment.”
Upon this man's body are the marks of a Buddha, and yet within his mind everything has come to rest—“whether sinking or lifting, whether knowledge or not knowledge, the stirring and the frivolous talk, all of it has come to rest.” The very man in whom all of it has come to rest does not stop his feet.
Asked how a bodhisattva learns the bodhisattva practice and how he cultivates the bodhisattva path, he opens his answer with “I am young in years, and I went forth from the household not long ago.” Chengguan says this is no modest formula: ‘Young in years is that he has only now entered the position of practice; going forth from the household is that he has only now left the household of the ten abodes.’
Then he says twelve times over, “within a single thought”—the ten directions present themselves, the buddha-lands are adorned and made pure, the oceans of samādhi present themselves, the oceans of the three times present themselves. Chengguan says that the reason all twelve of these sentences are within a single thought is that “because he has obtained the knowledge that rests on nothing and does not think, there is no dharma that does not appear.”
He does not raise a thought in order to illumine, and therefore there is nothing he does not illumine.
The dharma gate is named “the bodhisattva liberation of the Lamp That Accords.” It accords with the Dharma, and so its illumining leaves nothing out; it accords with the faculties, and so what it illumines is always apt.
Coming to rest and walking on were never two stretches of time.
Walk on this far, for now.
〔T10 0349〕 爾時，善財童子思惟菩薩所住行甚深，思惟菩薩所證法甚深，思惟菩薩所入處甚深，思惟眾生微細智甚深，思惟世間依想住甚深，思惟眾生所作行甚深，思惟眾生心流注甚深，思惟眾生如光影甚深，思惟眾生名號甚深，思惟眾生言說甚深，思惟莊嚴法界甚深，思惟種植業行甚深，思惟業莊飾世間甚深。 漸次遊行，至三眼國，於城邑聚落、村隣市肆、川原山谷、一切諸處，周遍求覓善見比丘。 見在林中，經行往返，壯年美貌，端正可喜。其髮紺青右旋不亂，頂有肉髻，皮膚金色，頸文三道，額廣平正，眼目修廣如青蓮華，脣口丹潔如頻婆果，胸標卍字，七處平滿，其臂纖長，其指網縵，手足掌中有金剛輪。其身殊妙如淨居天，上下端直如尼拘陀樹，諸相隨好，悉皆圓滿，如雪山王種種嚴飾，目視不瞬，圓光一尋。智慧廣博猶如大海，於諸境界心無所動，若沈若舉，若智非智，動轉戲論，一切皆息。得佛所行平等境界，大悲教化一切眾生，心無暫捨。為欲利樂一切眾生，為欲開示如來法眼，為踐如來所行之道，不遲不速，審諦經行。 無量天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、釋、梵、護世、人與非人前後圍遶，主方之神隨方迴轉引導其前，足行諸神持寶蓮華以承其足，無盡光神舒光破闇，閻浮幢林神雨眾雜華，不動藏地神現諸寶藏，普光明虛空神莊嚴虛空，成就德海神雨摩尼寶，無垢藏須彌山神頭頂禮敬曲躬合掌，無礙力風神雨妙香華，春和主夜神莊嚴其身舉體投地，常覺主晝神執普照諸方摩尼幢住在虛空放大光明。 時，善財童子詣比丘所，頂禮其足，曲躬合掌，白言：「聖者！我已先發阿耨多羅三藐三菩提心，求菩薩行。我聞聖者善能開示諸菩薩道，願為我說：菩薩云何學菩薩行？云何修菩薩道？」 善見答言：「善男子！我年既少，出家又近。我此生中，於三十八恒河沙佛所淨修梵行，或有佛所一日一夜淨修梵行，或有佛所七日七夜淨修梵行，或有佛所半月、一月、一歲、百歲、萬歲、億歲、那由他歲，乃至不可說不可說歲，或一小劫、或半大劫、或一大劫、或百大劫，乃至不可說不可說大劫，聽聞妙法，受行其教，莊嚴諸願，入所證處，淨修諸行，滿足六種波羅蜜海。亦見彼佛成道說法，各各差別，無有雜亂，住持遺教，乃至滅盡。亦知彼佛本所興願，以三昧願力嚴淨一切諸佛國土，以入一切行三昧力淨修一切諸菩薩行，以普賢乘出離力清淨一切佛波羅蜜。 〔T10 0350〕 「又，善男子！我經行時，一念中，一切十方皆悉現前，智慧清淨故；一念中，一切世界皆悉現前，經過不可說不可說世界故；一念中，不可說不可說佛剎皆悉嚴淨，成就大願力故；一念中，不可說不可說眾生差別行皆悉現前，滿足十力智故；一念中，不可說不可說諸佛清淨身皆悉現前，成就普賢行願力故；一念中，恭敬供養不可說不可說佛剎微塵數如來，成就柔軟心供養如來願力故；一念中，領受不可說不可說如來法，得證阿僧祇差別法住持法輪陀羅尼力故；一念中，不可說不可說菩薩行海皆悉現前，得能淨一切行如因陀羅網願力故；一念中，不可說不可說諸三昧海皆悉現前，得於一三昧門入一切三昧門皆令清淨願力故；一念中，不可說不可說諸根海皆悉現前，得了知諸根際於一根中見一切根願力故；一念中，不可說不可說佛剎微塵數時皆悉現前，得於一切時轉法輪眾生界盡法輪無盡願力故；一念中，不可說不可說一切三世海皆悉現前，得了知一切世界中一切三世分位智光明願力故。 「善男子！我唯知此菩薩隨順燈解脫門。如諸菩薩摩訶薩如金剛燈，於如來家真正受生，具足成就不死命根，常然智燈無有盡滅，其身堅固不可沮壞，現於如幻色相之身，如緣起法無量差別，隨眾生心各各示現，形貌色相世無倫匹，毒刃火災所不能害，如金剛山無能壞者，降伏一切諸魔外道；其身妙好如真金山，於天人中最為殊特，名稱廣大靡不聞知，觀諸世間咸對目前，演深法藏如海無盡，放大光明普照十方。若有見者，必破一切障礙大山，必拔一切不善根本，必令種植廣大善根。如是之人，難可得見，難可出世；而我云何能知能說彼功德行？ 「善男子！於此南方，有一國土，名曰：名聞；於河渚中，有一童子，名：自在主。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」 時，善財童子為欲究竟菩薩勇猛清淨之行，欲得菩薩大力光明，欲修菩薩無勝無盡諸功德行，欲滿菩薩堅固大願，欲成菩薩廣大深心，欲持菩薩無量勝行，於菩薩法心無厭足，願入一切菩薩功德，欲常攝御一切眾生，欲超生死稠林曠野，於善知識常樂見聞，承事供養無有厭倦；頂禮其足，遶無量匝，慇懃瞻仰，辭退而去。
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.
念前友之教（澄觀科）：十三個「甚深」
那時候，善財童子思惟著菩薩所安住的行是甚深的，思惟著菩薩所證得的法是甚深的，思惟著菩薩所趣入之處是甚深的，思惟著眾生的微細之智是甚深的，思惟著世間依想而住是甚深的，思惟著眾生所造作的行是甚深的，思惟著眾生的心念如水流注不斷是甚深的，思惟著眾生像光影一樣是甚深的，思惟著眾生的名號是甚深的，思惟著眾生的言說是甚深的，思惟著莊嚴法界是甚深的，思惟著種植種種業行是甚深的，思惟著業所莊飾的世間是甚深的。
趣求（澄觀科）：走遍一切處，去找一個人
他就漸漸地一路遊行，到了三眼國，在城邑、聚落、村莊、鄰里、市集、店肆，在川原、山谷，在一切處所，到處尋找善見比丘。
見身勝相（澄觀科）：一個在林中來回經行的人
這才見到他在林中，來回經行著。他正當壯年，容貌美好，端正得令人歡喜。他的頭髮是深青色的，向右旋轉而不散亂；頭頂有肉髻（頂上骨肉自然隆起如髻，是佛相之一）；皮膚是金色的；頸上有三道紋；額頭寬廣平正；眼睛修長寬廣，像青蓮華一樣；脣與口紅潤鮮潔，像頻婆果（一種色赤的果子）一樣；胸前標著卍字；七處都平滿；他的手臂纖細修長；他的手指之間有網縵（指間有薄膜相連如網，是佛相之一）；手掌與腳掌之中有金剛輪。他的身體殊妙，像淨居天（色界第四禪中聖者所居的五淨居天——無煩、無熱、善現、善見、色究竟）一樣；上下端正挺直，像尼拘陀樹（一種縱橫相稱的大樹）一樣；種種的相與隨形好，全都圓滿，像雪山之王被種種東西嚴飾一樣；他的眼睛注視而不眨動；身上圓滿的光明有一尋（約兩臂平伸之長）那麼廣。
心相（澄觀科）：連「不動」也息了
他的智慧廣博，猶如大海；對於種種境界，心裡沒有一絲動搖。無論是沈（心力低沈）還是舉（心力浮舉），無論是智還是非智，一切的動轉、一切的戲論，全都止息了。他得到了佛所行的平等境界，用大悲教化一切眾生，心裡一刻也不放捨。為了要利益安樂一切眾生，為了要開示如來的法眼，為了要踐行如來所行的道路——他不快也不慢，審慎諦實地經行著。
依報：十一列神各作一事
無量的天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽，以及帝釋、梵天、護世四王、人與非人，前前後後圍繞著他。主方之神隨著方位迴轉，在他前面引導；足行諸神捧著寶蓮華來承接他的腳；無盡光神舒放光明破除黑闇；閻浮幢林神雨下種種雜華；不動藏地神現出種種寶藏；普光明虛空神莊嚴虛空；成就德海神雨下摩尼寶；無垢藏須彌山神頭頂禮敬、彎身合掌；無礙力風神雨下妙好的香華；春和主夜神莊嚴自己的身體、全身投地；常覺主晝神手持著普照諸方的摩尼幢，住在虛空中放出大光明。
見敬諮問（澄觀科）：善財的問
那時候，善財童子來到比丘所在的地方，頂禮他的足，彎身合掌，稟白說：
「聖者！我先前已經發了阿耨多羅三藐三菩提心（無上正等正覺之心），正在求菩薩之行。我聽說聖者善於開示種種菩薩之道，願您為我解說：菩薩要怎樣學菩薩行？怎樣修菩薩道？」
答（一）：我年紀還小，出家也還近
善見回答說：
「善男子！我年紀既還小，出家又還近。就在我這一生之中，我在三十八恒河沙那麼多的佛所淨修梵行（清淨地修習離欲之行）——
答（二）：從一日一夜到不可說不可說大劫
「有的佛所是一日一夜淨修梵行，有的佛所是七日七夜淨修梵行，有的佛所是半月、一月、一歲、百歲、萬歲、億歲、那由他歲，乃至不可說不可說歲；有的是一小劫，有的是半大劫，有的是一大劫，有的是百大劫，乃至不可說不可說大劫。
答（三）：所聽·所行·所滿
「我在那裡聽聞妙法，領受奉行他們的教導，莊嚴種種大願，進入所證之處，淨修種種行，滿足了六種波羅蜜（布施、持戒、忍辱、精進、禪定、智慧六度）之海。
答（四）：也見他們的果，也知他們的因
「我也見到那些佛成道說法，各各差別而沒有雜亂，住持著遺留下來的教法，一直到滅盡為止。我也知道那些佛本來所興起的大願：以三昧（心專注一境而不散動）願力嚴淨一切諸佛國土，以進入一切行的三昧之力淨修一切諸菩薩行，以普賢乘的出離之力清淨一切佛的波羅蜜。
業用（澄觀科·一）：十方·世界·佛剎·眾生行
「又，善男子！我經行的時候——
「在一念之中，一切十方全都現前，因為智慧清淨的緣故；
「在一念之中，一切世界全都現前，因為經過了不可說不可說世界的緣故；
「在一念之中，不可說不可說的佛剎全都嚴淨，因為成就大願之力的緣故；
「在一念之中，不可說不可說的眾生差別之行全都現前，因為滿足十力（佛所獨有的十種智力，能盡知是處非處、業報、根性等）之智的緣故；
業用（澄觀科·二）：佛身·供佛·領法·行海
「在一念之中，不可說不可說的諸佛清淨之身全都現前，因為成就普賢行願之力的緣故；
「在一念之中，恭敬供養不可說不可說佛剎微塵數的如來，因為成就了以柔軟心供養如來的願力的緣故；
「在一念之中，領受不可說不可說的如來之法，因為得到證入阿僧祇差別法、住持法輪的陀羅尼（總持不失）之力的緣故；
「在一念之中，不可說不可說的菩薩行海全都現前，因為得到能夠清淨一切行、如同因陀羅網（帝釋殿上的寶網，珠珠互相映現）那樣的願力的緣故；
業用（澄觀科·三）：三昧海·諸根海·時·三世海
「在一念之中，不可說不可說的諸三昧海全都現前，因為得到了從一個三昧門進入一切三昧門、都使它們清淨的願力的緣故；
「在一念之中，不可說不可說的諸根之海全都現前，因為得到了了知諸根邊際、在一根之中見一切根的願力的緣故；
「在一念之中，不可說不可說佛剎微塵數的時全都現前，因為得到了在一切時轉法輪、眾生界盡而法輪無盡的願力的緣故；
「在一念之中，不可說不可說的一切三世之海全都現前，因為得到了了知一切世界中一切三世分位的智慧光明的願力的緣故。
謙己推勝（澄觀科·一）：我只知道這一個隨順燈
「善男子！我只知道這一個菩薩隨順燈解脫門。至於諸位菩薩摩訶薩，他們像金剛之燈一樣，在如來之家真正受生，具足成就了不死的命根，常常燃著智慧之燈而沒有窮盡熄滅，他們的身堅固而不可摧壞——
謙己推勝（澄觀科·二）：現如幻之身，破一切障礙大山
「他們現出如幻一般的色相之身，像緣起之法那樣有無量的差別，隨著眾生的心而各各示現；形貌色相世間沒有能與之相比的，毒藥、刀刃、火災都不能傷害，像金剛之山一樣沒有誰能壞它，降伏一切諸魔外道。他們的身妙好，像真金之山；在天與人之中最為殊特；名稱廣大，沒有誰不聽聞知曉；觀看種種世間，全都對現在眼前；演說深深的法藏，像大海一樣沒有窮盡；放出大光明普照十方。若有見到他們的人，必定破除一切障礙的大山，必定拔除一切不善的根本，必定使他種植廣大的善根。像這樣的人，是難以得見的，是難以出世的——而我又怎麼能知道、能宣說他們的功德之行呢？
指示後友（澄觀科）：名聞國·自在主童子
「善男子！從這裡往南方去，有一個國土，名叫『名聞』；在那裡的河渚（水中的洲）之中，有一位童子，名叫『自在主』。你到他那裡去問：菩薩要怎樣學菩薩行、修菩薩道？」
戀德禮辭（澄觀科）：他為什麼還要走
那時候，善財童子為了要究竟菩薩勇猛清淨之行，要得到菩薩的大力光明，要修菩薩無勝無盡的種種功德之行，要圓滿菩薩堅固的大願，要成就菩薩廣大的深心，要執持菩薩無量的殊勝之行；他對菩薩之法心裡沒有厭足，願意進入一切菩薩的功德，要常常攝受統御一切眾生，要超出生死的稠林曠野；他對善知識常常樂於見聞，承事供養而沒有厭倦——於是頂禮善見的足，繞行無量匝，慇懃地瞻仰，這才辭別退去。
Being Mindful of the Teaching of the Previous Friend (Chengguan's outline): Thirteen Sentences of “Profound”
At that time, the youth Sudhana was pondering that the practice in which a bodhisattva abides is profound, pondering that the Dharma a bodhisattva realizes is profound, pondering that the place a bodhisattva enters is profound, pondering that the subtle knowledge of beings is profound, pondering that the world abides in dependence upon thinking is profound, pondering that the practices beings perform are profound, pondering that the thoughts of beings pour on like a stream without ceasing is profound, pondering that beings are like light and shadow is profound, pondering that the names of beings are profound, pondering that the speech of beings is profound, pondering that the adorning of the Dharma realm is profound, pondering that the planting of every sort of deed and practice is profound, pondering that the world adorned by deeds is profound.
Going On to Seek (Chengguan's outline): Walking Every Place, to Look for One Man
He then journeyed on little by little until he came to the land of Three Eyes, and in walled towns, in settlements, in villages, in neighbourhoods, in markets and shops, on the river plains and in the mountain valleys, in every place, he searched everywhere for the monk Well-Seeing.
Seeing the Surpassing Marks of His Body (Chengguan's outline): A Man Walking Back and Forth in a Wood
Only then did he see him in a wood, walking back and forth. He was in the prime of his years, fair of countenance, upright and pleasing to see. His hair was deep blue-black, curling to the right and not disordered; on the crown of his head was a fleshy cowl (the bone and flesh on the crown rising of themselves into the shape of a topknot, one of the marks of a Buddha); his skin was the colour of gold; on his neck were three lines; his brow was broad and level; his eyes were long and wide, like a blue lotus flower; his lips and mouth were red and fresh, like a bimba fruit (a fruit of red colour); on his chest was set the mark of the svastika; the seven places were all of them full and level; his arms were slender and long; between his fingers there was a webbing (a thin membrane joining the fingers like a net, one of the marks of a Buddha); in the palms of his hands and the soles of his feet were vajra wheels. His body was wondrous, like the gods of the Pure Abode (the five Pure Abodes of the fourth dhyāna of the form realm, where the noble ones dwell—Without Affliction, Without Heat, Well-Appearing, Well-Seeing, and Highest of Form); upright and straight from top to bottom, like a nyagrodha tree (a great tree whose height and breadth answer to each other); the various marks and the signs that follow upon them were all of them complete, like the king of the snowy mountains adorned with every sort of thing; his eyes gazed and did not blink; and the round light upon his body was a fathom in breadth (about the length of two arms outstretched).
The Marks of His Mind (Chengguan's outline): Even “Unmoving” Has Come to Rest
His wisdom was vast, like a great sea; toward the various objective realms there was not a trace of stirring within his mind. Whether sinking (the force of the mind sunk low) or lifting (the force of the mind floating up), whether knowledge or not knowledge, every stirring and every bit of frivolous talk had wholly come to rest. He had obtained the equal realm of what a Buddha practises, and with great compassion he taught and transformed all beings, never for one moment letting go within his mind. Because he wished to benefit and give ease to all beings, because he wished to open and show the Dharma eye of the Tathāgata, because he wished to tread the road along which the Tathāgata has gone—he walked back and forth, neither slow nor swift, with careful discernment.
The Circumstantial Reward: Eleven Ranks of Gods, Each Doing One Thing
Measureless gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, together with Śakra, Brahmā, the four world-protecting kings, humans and non-humans, surrounded him before and behind. The gods of the directions turned with the directions and led the way before him; the gods that walk at the feet held up jewelled lotus flowers to receive his feet; the god Inexhaustible Light spread out light and broke up the darkness; the wood god Jambu Banner rained down every sort of mingled flower; the earth god Unmoving Treasury brought forth every sort of jewel treasury; the space god Universal Light adorned empty space; the god Ocean of Accomplished Virtue rained down maṇi jewels; the Sumeru mountain god Stainless Treasury bowed his head in reverence and bent his body with palms joined; the wind god Unobstructed Power rained down fine and fragrant flowers; the night goddess Spring Harmony adorned her own body and cast her whole body to the ground; the day goddess Ever Awake held a maṇi banner that illumines every quarter and, dwelling in empty space, sent forth a great light.
Seeing Him, Paying Respect, and Inquiring (Chengguan's outline): Sudhana's Question
At that time, the youth Sudhana came to where the monk was, bowed to the feet of him, bent his body with palms joined, and said:
“Holy one! I have already brought forth the mind of anuttarā-samyak-saṃbodhi (the mind of unsurpassed perfect awakening), and am now seeking the practice of a bodhisattva. I have heard that the holy one is well able to open and show the various paths of a bodhisattva. Would you explain for me: how is a bodhisattva to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva?”
The Answer (one): I Am Young in Years, and I Went Forth from the Household Not Long Ago
Well-Seeing answered, saying:
“Son of good family! I am young in years, and I went forth from the household not long ago. Within this one life of mine, I have cultivated pure conduct (the pure practice of one who has left desire behind) at the places of Buddhas as many as thirty-eight Gaṅgā's sands—
The Answer (two): From One Day and One Night to Unspeakably Unspeakable Great Kalpas
“At the places of some Buddhas it was for one day and one night that I cultivated pure conduct, at the places of some Buddhas it was for seven days and seven nights that I cultivated pure conduct, at the places of some Buddhas it was for half a month, a month, a year, a hundred years, ten thousand years, a koṭi of years, a nayuta of years, and on to unspeakably unspeakable years; at some it was one small kalpa, at some half a great kalpa, at some one great kalpa, at some a hundred great kalpas, and on to unspeakably unspeakable great kalpas.
The Answer (three): What Was Heard · What Was Practised · What Was Fulfilled
“There I heard the wondrous Dharma, received and carried out their teaching, adorned every sort of great vow, entered the place that is realized, purely cultivated every sort of practice, and fulfilled the ocean of the six kinds of pāramitā (giving, keeping the precepts, patience, vigour, meditation, and wisdom—the six perfections).
The Answer (four): I Also See Their Fruit, and I Also Know Their Cause
“I also saw those Buddhas accomplish the path and expound the Dharma, each and every one distinct and without confusion, upholding the teaching they left behind, on to its coming to an end. I also know the great vows those Buddhas originally raised: with the vow-power of samādhi (the mind settled upon one object without straying) to adorn and purify all the buddha-lands, with the power of the samādhi that enters into all practices to purely cultivate all the practices of a bodhisattva, with the power of going forth of the Samantabhadra vehicle to purify all the pāramitās of the Buddhas.
The Work of the Dharma (Chengguan's outline · one): The Ten Directions · Worlds · Buddha-Lands · The Practices of Beings
“Again, son of good family! When I am walking back and forth—
“within a single thought, all of the ten directions present themselves entirely, by reason of the purity of wisdom;
“within a single thought, all worlds present themselves entirely, by reason of my having passed through unspeakably unspeakable worlds;
“within a single thought, unspeakably unspeakable buddha-lands are entirely adorned and made pure, by reason of the power of accomplishing great vows;
“within a single thought, the differing practices of unspeakably unspeakable beings present themselves entirely, by reason of fulfilling the knowledge of the ten powers (the ten powers of knowing that a Buddha alone has, by which what is and is not the case, the recompense of deeds, the faculties of beings and the rest are known exhaustively);
The Work of the Dharma (Chengguan's outline · two): The Bodies of Buddhas · Making Offerings · Receiving the Dharma · The Ocean of Practices
“within a single thought, the pure bodies of unspeakably unspeakable Buddhas present themselves entirely, by reason of the power of accomplishing the practices and vows of Samantabhadra;
“within a single thought, I reverently make offerings to Tathāgatas as many as the dust motes of unspeakably unspeakable buddha-lands, by reason of accomplishing the vow-power of making offerings to the Tathāgatas with a pliant mind;
“within a single thought, I receive unspeakably unspeakable dharmas of the Tathāgatas, by reason of obtaining the power of the dhāraṇī (the total retention that does not lose what it holds) that enters into and realizes asaṃkhyeya distinct dharmas and upholds the wheel of the Dharma;
“within a single thought, the unspeakably unspeakable oceans of the practices of bodhisattvas present themselves entirely, by reason of obtaining the vow-power that is able to purify all practices, like the net of Indra (the jewelled net upon the palace of Śakra, in which jewel reflects jewel);
The Work of the Dharma (Chengguan's outline · three): The Oceans of Samādhi · The Oceans of the Faculties · Times · The Oceans of the Three Times
“within a single thought, the unspeakably unspeakable oceans of samādhi present themselves entirely, by reason of obtaining the vow-power of entering from one gate of samādhi into all the gates of samādhi and causing them all to be pure;
“within a single thought, the unspeakably unspeakable oceans of the faculties present themselves entirely, by reason of obtaining the vow-power of knowing the utmost bound of the faculties and of seeing all the faculties within a single faculty;
“within a single thought, times as many as the dust motes of unspeakably unspeakable buddha-lands present themselves entirely, by reason of obtaining the vow-power of turning the wheel of the Dharma at all times, though the realm of beings may come to an end, yet the wheel of the Dharma has no end;
“within a single thought, the unspeakably unspeakable oceans of all three times present themselves entirely, by reason of obtaining the vow-power of the light of the knowledge that knows all the divisions of the three times within all worlds.
Humbling Himself and Deferring to the Superior (Chengguan's outline · one): I Know Only This One Lamp That Accords
“Son of good family! I know only this one bodhisattva liberation of the Lamp That Accords. As for the bodhisattva-mahāsattvas, they are like a vajra lamp, truly taking birth within the household of the Tathāgata, complete in the accomplishment of the deathless life-faculty, ever burning the lamp of knowledge without its ever coming to an end and being put out, their bodies firm and not to be broken down—
Humbling Himself and Deferring to the Superior (Chengguan's outline · two): Manifesting a Body Like an Illusion, Breaking the Great Mountain of Every Obstruction
“They manifest bodies of form and appearance like an illusion, having measureless distinctions like the dharmas of dependent origination, appearing to each severally according to the minds of beings; in shape and form and appearance the world has nothing to set beside them, poison, blade, and fire cannot harm them, like a mountain of vajra there is none who can break them, and they subdue all the Māras and the outside ways. Their bodies are wondrous, like a mountain of true gold; among gods and humans they are the most singular; their fame is vast, and there is none who does not hear and know of them; they look upon every sort of world, and all of it is present before their eyes; they expound the deep treasury of the Dharma, which like the great sea has no end; they send forth a great light that universally illumines the ten directions. If there be any who see them, he will surely break the great mountain of every obstruction, will surely pull out the root of all that is not good, will surely be made to plant vast roots of goodness. Such people as these are hard to get sight of, and hard to have appear in the world—and how then should I be able to know or to tell of their meritorious practice?
Pointing to the Next Friend (Chengguan's outline): The Land of Renown · The Boy Sovereign Master
“Son of good family! Going south from here, there is a land named ‘Renown’; and there, upon an islet in the river (an island in the midst of the water), there is a boy named ‘Sovereign Master.’ 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 His Virtue and Taking Leave (Chengguan's outline): Why He Must Still Walk On
At that time, the youth Sudhana, because he wished to bring to completion the brave and pure practice of a bodhisattva, to obtain the light of a bodhisattva's great strength, to cultivate the various meritorious practices of a bodhisattva that none surpasses and that have no end, to fulfil the firm great vows of a bodhisattva, to accomplish the vast and deep mind of a bodhisattva, to hold fast the measureless surpassing practices of a bodhisattva; because toward the dharmas of a bodhisattva there was no satiety within his mind, because he was willing to enter into all the merit of the bodhisattvas, because he wished ever to gather in and govern all beings, because he wished to pass beyond the dense forest and the wilderness of birth-and-death; and because toward the good friend he ever delighted to see and to hear, serving and making offerings without weariness—thereupon he bowed to the feet of Well-Seeing, circled him measureless times, gazed up at him with earnest heart, and only then took his leave and withdrew.
一位新的大段從這裡起頭
前十位善友，是十住。到善見比丘，換了一大段。澄觀科文於此立一新的大文，說「大文第三善見已下有十善友，寄十行位，位各一人」，而判本節「初善見比丘，寄歡喜行，文亦具六」——歡喜行是十行之第一。
要說明白一件事：「寄十行位」「寄歡喜行」都是澄觀承古德所立的科判，經文自身沒有這些位名。善財不會走到某一站被告知『你現在進十行了』。位名是後人為讀者立的路標，不是經文自報的門牌。澄觀自己在本會品科一段說得很持平：「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。」——散釋與配位二說皆有理，配之而不礙其非次第。
那麼這個路標指向什麼？指向本節與前十子的一個轉折。前面十住，重在解與證；從這裡起十子，重在行。而行之第一課，經文給的是一個很不像「大法」的畫面：一個人在林子裡來回走路。
落到地上：讀這一節，先把「歡喜行」三個字放一邊，看經文自己怎麼開頭——它開頭不是說法，是善財在路上一直念。
上一站給的東西，要一路帶著走
本節起手第一段不寫走路，寫念。善財「思惟菩薩所住行甚深」，接著一連十三句，句句以「思惟」起、以「甚深」結。
為什麼要念？因為前一位善友（慈行童女）所示的，不是聽一次就能收下的東西。經文用一個字表明這一點——甚深。深，就是當下取不盡；取不盡，就只能一路帶著。
澄觀判這十三句說「初總、餘別」——第一句「菩薩所住行甚深」是總，其下十二句是別。這個判法要緊：十三句不是十三件並列的事，是一件事開為十二面。所住之行既深，則行所證之法、行所入之處、行所對之眾生、行所莊嚴之法界，無一不深。
排一個誤解：以為「甚深」是讚歎詞，讀過就算。它其實是一句判語——判自己現在還沒到底。落到地上：離開一位善知識之後那段路上心裡在轉什麼，決定了下一站能看見什麼。
別中之初二句：菩薩之深在哪裡
十二句別，澄觀分三層。第一層兩句，是就菩薩說深。
第一句「菩薩所證法甚深」，澄觀繫其所以說「一所證法界，即事而真故」——所證的是法界，而法界不是離開事另有一個真；就在事上而即是真，所以難。若真在事外，反而好講；正因為即事而真，才無處下手。
第二句「菩薩所入處甚深」，澄觀說「二入菩薩地智，唯證相應故」——所入的是菩薩地之智，而這種智只能以證相應，不能以解相應。凡是只能證入而不能解入的，說到底都是甚深。
排一個誤解：以為「深」是內容艱難、名相繁多。這兩句說的深不是難懂，是不在懂的範圍裡。落到地上：學法遇到一處怎麼想都想不透，先分辨它是自己讀得不夠，還是它本來就不在讀的路上。
別中之次七句：眾生之深，深在哪裡
第二層七句，全就眾生說深。這是十三句中最長的一層，也是最容易被讀者跳過的一層——一般人以為深的是佛，不是眾生。
澄觀逐句繫其所以。「眾生微細智甚深」，說「一報類難知故」——眾生的報類千差萬別，難以盡知。「世間依想住甚深」，說「二妄想為因，即無性故」——世間依妄想而住，而妄想本身沒有自性。「眾生所作行甚深」，說「三染分行業，唯佛知故」——染分之行業，指煩惱所起、業所熏成的那一分；同一件事，起於什麼心、熏成什麼種、感什麼果，中間的曲折不是從外面看得出來的。澄觀把這一句的深繫在「唯佛知」上：不是說難懂，是說能盡知其始末者唯佛。「眾生心流注甚深」，說「四感異熟識，若種若現，恒轉如流不可知故」——心之相續如流，無論在種子位還是現行位，都不可知。「眾生如光影甚深」，說「五所變影像，若內若外，緣無性故」——所變之影像，不論所緣是內境還是外境，都是眾緣而現。澄觀把深繫在「緣無性」三字：所緣既無自性，所現之影就沒有一個實體可指——像光影一樣，看得見而捉不著。「眾生名號甚深」，說「六名無得物之功，而不失所名之物故」——名並不能真的取得那個物，卻又不失所名之物。「眾生言說甚深」，說「七文字言說皆解脫故」——這一句最容易讀滑。它不是說要破了文字才得解脫，是說文字言說本身即是解脫。文字無自性，說者說不到所說之實，聽者亦不被所聽所縛；即文字而離文字，所以澄觀逕說「皆解脫」。
要留意：異熟識、種子與現行、所變影像這些是澄觀所用的論家之語，不是本經此段的字面。經文只說「甚深」二字，繫由是澄觀補的。
排一個誤解：以為要見眾生之苦才叫慈悲，見眾生之深不算。經文把七句都給了眾生——不能知眾生之深，所謂度生就只是度自己想像中的那個眾生。落到地上：對著一個具體的人，先承認自己不知道他，這一句就開始用得上了。
別中之後三句：把染淨兩邊合起來看
第三層三句，澄觀說是「合辨前文」——把前面約菩薩（淨分）與約眾生（染分）兩邊合起來說。
「莊嚴法界甚深」，澄觀說「一染淨二分皆嚴法界而無嚴故」——染與淨兩分都在莊嚴法界，而法界並不因此增添什麼。「種植業行甚深」，說「二上二分業不相知故」——兩分之業互不相知。「業莊飾世間甚深」，說「三各自莊飾淨染世間果報無失，即同真故」——各自莊飾各自的世間，果報分毫不失，而即同於真。
三句說完，澄觀收一句總結：「總上二分，皆是般若波羅蜜普莊嚴故，所以思之。」染淨兩分同是般若之普莊嚴——這才是善財要一路思惟的理由。
排一個誤解：以為修行是把染的那一半除掉，留下淨的那一半。這三句正好相反：兩分都在莊嚴法界，都不失果報，都同於真。落到地上：不必等自己乾淨了才開始行，行本身就在這兩分之中。
為什麼要到市肆村隣裡去找善知識
念完了才走。經文說他「漸次遊行，至三眼國」，然後在「城邑聚落、村隣市肆、川原山谷、一切諸處」到處尋找善見比丘。
一個比丘，人在林中，何必到市集店肆裡去找？澄觀就這一點下了一語：「二趣求後友。於市肆等處處求者，顯隨緣造修，無不在故。」處處都找，是要顯示造修不擇處——道不專在某一類地方。
國名「三眼」，李通玄另立一解，說「國土名三目者，一法眼、二智眼、三慧眼」，又說「智眼觀根、法眼知法、慧眼決擇正邪。此三是一，隨用說三」。三眼本是一眼，隨其用而說三。這是通玄的表法之軌，經文只給了國名而未釋。
排一個誤解：以為求法要找一個清淨的地方。經文列的第一組地名恰恰是城邑、村隣、市肆。落到地上：能在市集裡找的人，才是真在找。
見身勝相：為什麼要把佛相安在一個比丘身上
找到了。經文寫所見：「見在林中，經行往返，壯年美貌，端正可喜」，其下一長段相好——紺青之髮、頂上肉髻、金色皮膚、頸文三道、額廣平正、眼如青蓮華、脣如頻婆果、胸標卍字、七處平滿、臂纖長、指網縵、掌中金剛輪。
這些多半是佛的相。安在一位比丘身上，是什麼意思？澄觀給了兩句：「見在林者，行之初故。同佛相者，如說修行，順佛果故。」見他在林中，是因為這裡是行的開頭；相同於佛，是因為如所說而修行，順著佛果之相。
換句話說：這一段相好不是在寫這個人有多莊嚴，是在寫「行」到底通向哪裡。十行之首，先給出行的果相——順佛果，所以現佛相。
李通玄讀這一段則不從順佛果說，而是逐相繫其報業之由：髮之紺青右旋，是心清行正之所報生；頂之肉髻，是智高德滿之報；皮膚金色，是智淨心安、慈悲利物之業報所招；頸文三道，是不妄言所出之報；額廣平正，是智寬博達之報；眼如青蓮華，是智悲慈之所報得；脣如頻婆果，是以智為日、以口為說法之門而能詮表正法之報；臂之纖長，是引接成善所生之報業；指之網縵，是以教漉眾生所生之報業；掌中金剛輪，是轉法輪利眾生所生之業果。
二軌之別就在因果之向：澄觀就果說——相同於佛，是因為如所說而修行、順著佛果之相；通玄就因說——一一相各有其所由之行業。合起來看才完整：這一段既是行所順向之果相，也是行所已成之現量。所以逐相列下不是鋪陳，是把「行」拆開來一條一條給人看。
排一個誤解：以為相好是文學上的鋪陳。經文若只是要說他好看，兩句就夠了，不必逐相列下。落到地上：知道自己所修之行順向何處、又由何行而來，這一段就不是裝飾。
十四相與十六相：一個數目上的小關節
相好一段之末，經文說「諸相隨好，悉皆圓滿」。澄觀在這裡數了一下：「言諸相隨好者，上但列十四，故總結之。目視不瞬、圓光一尋復是二相，都列十六耳，餘至瞿波處釋。」
意思是：上面實際列出的是十四相，所以用「諸相隨好，悉皆圓滿」總結；而其後的「目視不瞬」「圓光一尋」又是兩相，合起來共列十六；其餘的相，要到本品後面瞿波一子才釋。
這個小關節有兩件事值得看。其一，澄觀讀經是逐相點數的——他不肯把「諸相隨好」讀成一句籠統的讚語。其二，他把未盡之處明白推到後文，不在此處湊足。
排一個誤解：以為古德注經處處求圓滿。此處澄觀反而明說「餘至瞿波處釋」——該闕的就闕著。落到地上：讀不通的地方先記著往後找，比當場編一個解釋要老實。
若沈若舉，若智非智：連雙非也要再遣
相好之後轉入心相。經文寫得極特別——不從正面說他心裡有什麼，只說什麼息了：「智慧廣博猶如大海，於諸境界心無所動，若沈若舉，若智非智，動轉戲論，一切皆息。」
澄觀就這一句立止觀雙運之釋：「即止觀雙運，止過則沈、智過則舉，不沈不舉則正受現前，不智不愚則雙契中道。」止若過了會沈，觀智若過了會舉；不沈不舉，正受才現前。
而他還往下推了一層：「起念止觀皆成動轉，雙非再遣未離戲論，雖止觀雙運而無心寂照則一切皆息。」——只要起念去「止」去「觀」，已是動轉；就算立一個「非止非觀」的雙非，仍是四句之末、戲論之謗；連這個雙非也再遣掉（「再遣」），還是沒有離開戲論。要到無心而寂照，才真的一切皆息。
排一個誤解：以為修定是把心調到一個剛好的位置。經文說的不是位置，是連調的那個動作也息了。落到地上：發現自己正在很用力地『保持不動』，那就還在動轉裡。
不遲不速，審諦經行
心相一段末後，經文回到動作上：「為欲利樂一切眾生，為欲開示如來法眼，為踐如來所行之道，不遲不速，審諦經行。」
前面剛說「一切皆息」，這裡立刻在走路。這是本節最要緊的一個對照。澄觀把兩邊接了起來，說「為踐如來所行之道，隨所履道即是法門」——所踐之道就是法門本身，不是先有一個法門、再拿腳去走它。
「不遲不速」四字也不是形容步伐好看。它與上文「不沈不舉」是同一種句法：遲是沈的相，速是舉的相。心上不沈不舉，腳下就不遲不速。
李通玄讀「林中經行往返」則另有一軌，說「明入生死度眾生，令諸眾生得出世涅槃之樂。又令不住涅槃，起大悲願入於生死」——往是入生死，返是出生死，往返不已，所以叫經行。
排一個誤解：以為寂與行是兩段時間，先坐後起。經文把它們放在同一個人的同一個動作裡。落到地上：檢驗自己的靜，看它走不走得動。
十一列神各作一事
依報一段列了十一列神，而每一列都只繫一事：主方之神「隨方迴轉引導其前」，足行諸神「持寶蓮華以承其足」，無盡光神「舒光破闇」，閻浮幢林神「雨眾雜華」，不動藏地神「現諸寶藏」，普光明虛空神「莊嚴虛空」，成就德海神「雨摩尼寶」，無垢藏須彌山神「頭頂禮敬曲躬合掌」，無礙力風神「雨妙香華」，春和主夜神「莊嚴其身舉體投地」，常覺主晝神「執普照諸方摩尼幢住在虛空放大光明」。
留意這裡的「十一」是十一列，不是十一個個體——「主方之神」「足行諸神」本是一類之總稱，經文所列的是十一列侍從，不是十一位。
留意名與事的對應：無盡光神所作是舒光，不動藏地神所作是現藏，普光明虛空神所作是嚴空——名裡有什麼，作的就是什麼。但十一列不盡如此：無垢藏須彌山神所作是頭頂禮敬曲躬合掌，無礙力風神所作是雨妙香華，春和主夜神所作是莊嚴其身舉體投地——這三位名與事並不相對。
澄觀於此段只下一句：「三「無量」下明諸侍從，不無表法，恐繁不說。」——不是沒有表法之義，是怕繁瑣而不逐一說。這是一句誠實的話：他知道有義可說，也明說自己不說。
李通玄則不避其繁，逐列繫其表法：主方之神隨方迴轉而引導在前，是表法無定相——法隨眾生根器而轉，方位既無定相，法亦無定相；足行諸神持華承足，是表行而無行；無盡光神舒光破闇，是以教之光破惑；閻浮幢林神雨眾雜華，是以廣多善言眾行引眾生，令住於戒定慧之香華；不動藏地神現諸寶藏，是禪定之行能現智慧之寶藏；普光明虛空神莊嚴虛空，是以正智觀照諸法、莊嚴法空而起差別智，行差別行而不離法空；成就德海神雨摩尼寶，是以普賢大願成就大慈悲之德而普雨法雨利益眾生；須彌山神頂禮曲躬合掌，是謙下離慢之恭敬行；無礙力風神雨妙香華，是柔軟語、敬語、無我語、和悅語乃至讚歎語等一切眾善語之無礙力；春和主夜神莊嚴其身舉體投地，是慈悲和悅而常處生死之夜，令見者歡喜、發生善根；常覺主晝神執幢放光，是法空根本智照諸眾生，以差別智度而令解脫。
通玄這一軌把前面三列『名與事不相對』的難處也解開了：須彌山神所作是禮敬，因為所表的本不是山，是謙下離慢之行；風神所作是雨華，因為所表的是語——善語如風，所到之處香華自落。名與事不相對的，未必是錯位，可能只是表法不在名上。
排一個誤解：以為這一段是排場。它其實在說一件事：一個人只在林中走路，而天地萬類各就其位地在他四圍作事。落到地上：行到某個地步，助緣是自來的，不是求來的。
善財問的是同一句話
見了，敬了，然後問。善財「頂禮其足，曲躬合掌」，稱他「聖者」，說「我已先發阿耨多羅三藐三菩提心，求菩薩行」，然後問：「菩薩云何學菩薩行？云何修菩薩道？」
善財對諸善知識所問，大體是同一句。就本節而言，善財此處問作「菩薩云何學菩薩行？云何修菩薩道？」，而善見指示後友時複述作「菩薩云何學菩薩行、修菩薩道？」——同一問而字有增省。
為什麼不換？因為換了就不是參學，是收集。若每位問一個新問題，得到的是一堆答案；問同一個問題，得到的是同一件事在五十餘個位次上的不同深度。
而問之前那一句自報也要緊——「我已先發阿耨多羅三藐三菩提心」。他先說明自己站在哪裡，才問路。不報自己所在而問路，答者無從指。李通玄讀這一句自報不就先後說，而就菩提之體說：善財於初見文殊師利時已發菩提心，所發者即是菩提之體，本來無行無修、無求無得無證；正因為體上如此，所以「不可已求當求現求、已發當發現發」——出此三世之心，才名為已發無上正覺之心。
排一個誤解：以為善財是來求新法門的。他是拿同一個問題去量自己走到哪裡了。落到地上：把自己真正的那一問守住，比多問十個問題有用。
「我年既少，出家又近」：不是謙虛
善見一開口是兩句自述：「我年既少，出家又近。」
若當謙辭讀，就讀丟了。澄觀逕就位次釋之：「初總序，初入行位故云年少，創離十住之家名為出家。」年少，是因為才進入行位；出家，是因為剛剛離開十住之家。
這一判把本節牢牢繫在十行之首。年少不是年齒小，是位次新；出家不是剃髮，是離前位而入後位。所以這兩句其實是一句位次的自報——與善財問前自報「已先發菩提心」是同一種體例。
排一個誤解：以為善知識說自己年少出家近，是客氣。經文接著就說他在三十八恒河沙佛所淨修梵行——若是客氣，這句話就自相矛盾了。落到地上：所謂「新」，是就這一位次說的；在前一位次上再老，進了新位仍是新學。
「我此生中」：一生怎麼裝得下三十八恒河沙佛
自述之後是一個難處：他說「我此生中，於三十八恒河沙佛所淨修梵行」。一生之中，怎麼能經歷這麼多佛？
澄觀出二義：「又近言我此生者，略有二義：一念劫圓融故，如毘目處說；二顯入解行生，非見聞生故。」第一義就時間說——一念與多劫互相含攝，所以一生能含多劫之修；而他明說這個道理本經在毘目瞿沙仙人一子已經說過，此處不重說。第二義就「生」字說——此生指的是入解行位之生，不是見聞位之生。
而三十八這個數，澄觀也給了繫由：「供三十八恒沙者，過前位故。」數目的意義在於超過前位，不在於三十八本身。李通玄於此數則另立一軌：以十住、十行、十迴向之「三十箇法均調智悲」而云三十，復以「不離八正道行門」而成三十八；並舉前之慈行童女作三十七恒河沙，是表三賢七覺之行，此作三十八者，是勝進至八正道。澄觀繫於過前位，通玄繫於三十法加八正道——二說並存，各有其軌。
排一個誤解：以為這是誇張的修辭。經文與疏都把它當實義處理，並且各自給了說得通的理由。落到地上：讀到超出常識的數量時，先問它在說時間，還是在說位次。
從一日一夜到不可說不可說大劫
所修時分一段，經文把長短並列著往下排：一日一夜、七日七夜、半月、一月、一歲、百歲、萬歲、億歲、那由他歲，乃至不可說不可說歲；然後是一小劫、半大劫、一大劫、百大劫，乃至不可說不可說大劫。
這一段的力量在『並列』二字。一日一夜的修與不可說不可說大劫的修被放在同一串裡，用同一個「或有佛所」領起——經文沒有說長的才算數。
要留意句式：歲之一段前三節以「或有佛所」起（一日一夜·七日七夜·半月以下），劫之一段四節則作「或一小劫、或半大劫、或一大劫、或百大劫」，不再繫「佛所」二字。歲段所辨之差別不在他，在佛所；不是他有時懈怠有時精進，是因緣所值各各不同。
排一個誤解：以為修行時間長才有分量。經文把一日一夜放在第一位。落到地上：所值之緣有長有短，長短不由自己定，該修的那一分由自己定。
聽聞·受行·莊嚴·入·淨修·滿足
時分之後，經文說在那些佛所做了什麼：「聽聞妙法，受行其教，莊嚴諸願，入所證處，淨修諸行，滿足六種波羅蜜海。」
六個動作是一條線。先聽聞，再受行——聞而不行，前面就斷了；行而後莊嚴諸願——行久了願才莊嚴得起來；願莊嚴而後入所證處；入了才談得上淨修諸行；末後「滿足六種波羅蜜海」。
留意末句的「海」字。六度不說「滿足六波羅蜜」而說「六種波羅蜜海」——一一度皆是海，所以滿足之義不是做完了，是深廣到底了。李通玄於此處點出何以只說六度：「此明出世道滿足六波羅蜜，餘四方便、願、力、智波羅蜜等，是入生死成大悲行故」——六度是出世之道，方便·願·力·智四度是入生死成大悲之行；此友現比丘之相，故但云六度而不云十波羅蜜。
澄觀判這一節屬「所作成益」中的第一分，說是「初自修願智行」——這一串都還是自己的修，還沒說到見佛之果與知佛之因。
排一個誤解：以為聽聞是最淺的一級，可以略過。經文把它放在第一位，而其後五事全靠它起。落到地上：這六事可以逐一自檢，看自己斷在哪一環。
也見他們的果，也知他們的因
自修說完，經文轉出兩句「亦」：「亦見彼佛成道說法，各各差別，無有雜亂，住持遺教，乃至滅盡。亦知彼佛本所興願」以下三力。
澄觀判這兩句說「次見果用、後知佛修因」——前一「亦」是見佛之果用，後一「亦」是知佛之修因。
見果用一句要留意「各各差別，無有雜亂」八字。諸佛成道說法各各不同，而彼此不相雜亂；更繫到「住持遺教，乃至滅盡」——連一佛之教法住持多久、何時滅盡，都在所見之中。這不是看熱鬧的見，是看清一期佛法始終的見。
知修因一句列三力：以三昧願力嚴淨佛土、以入一切行三昧力淨修菩薩行、以普賢乘出離力清淨佛波羅蜜。三力分屬土、行、度三面。
排一個誤解：以為見佛就是見一個莊嚴的相。經文說的見是見其果之用、知其因之願。落到地上：看一位成就者，看他成就的樣子，不如看他當初發的願。
「一念中」十二句：為什麼都在一念
以下十二句是本節的正身。句句以「一念中」起，先辨業用、後出所由（澄觀語）。所辨之業用則不止一相：十二句中九句說「皆悉現前」，第三句說「皆悉嚴淨」，第六句說「恭敬供養」，第七句說「領受」——這三句所辨不是現前，是所作。
十二句為什麼都繫在一念？澄觀給了一句總判：「二顯法業用中，有十二句，各先辨業用、後出所由。然不出願智行，如文思之。總云一念者，以得無依無念智故，無法不現。」
關鍵在「無依無念智」五字。無依，是不依託一個對象；無念，是不起一個念去照。不起念而照，就沒有先後，所以不是『一念很快』，是根本不在時間的次第裡。
這一判與前段接得極緊：前段心相說「動轉戲論，一切皆息」，正是無念；此段說一念遍現，正是無念之用。息與現不是兩件事——這是本節全篇的骨。李通玄於這一段業用則別出一語：「智為願使，願是智王」——願是智之王，智為願所使；悲行、神通乃至普賢行海，皆由願而使智。澄觀就無依無念之智說一念，通玄就願智相使說業用之所由，二軌並存。
排一個誤解：把「一念中」讀成神通的速度。速度再快仍是次第，而經文說的是不落次第。落到地上：修到不必起念去照，所照自然不遺——這是一個方向，不是一個技巧。
前四句：十方·世界·佛剎·眾生行
十二句可以四句一組地看。前四句所現的，是境。
第一句「一念中，一切十方皆悉現前」，所由是「智慧清淨故」——十方現前不靠走遍，靠智清淨。第二句「一切世界皆悉現前」，所由是「經過不可說不可說世界故」——這一句與第一句成對：一個靠智，一個靠行；智清淨故十方現，行遍歷故世界現。
第三句「不可說不可說佛剎皆悉嚴淨」，所由是「成就大願力故」。前二句是現前，這一句進一步是嚴淨——不只見到，還使它清淨，而所憑的是願。第四句「不可說不可說眾生差別行皆悉現前」，所由是「滿足十力智故」——眾生之行千差萬別，要以佛之十力智才照得盡。
四句排下來有一個次第：十方（處）、世界（器）、佛剎（淨土）、眾生行（有情之業）。自空間而至器世間而至淨土而至有情，愈往後愈細。
落到地上：所憑之力四句各異——智、行、願、十力智。業用不是一種力包辦，這一點在四句裡分得很清楚。
中四句：佛身·供佛·領法·行海
中間四句，從境轉到佛與法。
第五句「不可說不可說諸佛清淨身皆悉現前」，所由是「成就普賢行願力故」——見佛身憑的是普賢行願。第六句「恭敬供養不可說不可說佛剎微塵數如來」，所由是「成就柔軟心供養如來願力故」。此句與前句成對：前句是見，此句是供；而供之所憑特別點出「柔軟心」——供養的關鍵不在物之多，在心之柔軟。
第七句「領受不可說不可說如來法」，所由是「得證阿僧祇差別法住持法輪陀羅尼力故」。法無量而能領受不失，憑的是陀羅尼——總持不失之力。第八句「不可說不可說菩薩行海皆悉現前」，所由是「得能淨一切行如因陀羅網願力故」。因陀羅網是帝釋殿上的寶網，珠珠互映無盡；行海之所以能一時現前，正因為行與行之間如網珠互攝。
四句成一條線：見佛、供佛、受法、行法。見而不供則疏，供而不受法則盲，受法而不成行則空。
落到地上：這四句可以當四道自檢——見得到、供得下、受得住、行得起。
後四句：三昧海·諸根海·時·三世海
後四句轉入更根本的四樣：定、根、時、世。
第九句「不可說不可說諸三昧海皆悉現前」，所由是「得於一三昧門入一切三昧門皆令清淨願力故」——從一門入一切門，這是華嚴一系最熟的句法，此處落在三昧上。第十句「不可說不可說諸根海皆悉現前」，所由是「得了知諸根際於一根中見一切根願力故」——與前句同一機軸而落在根上：於一根中見一切根。
第十一句「不可說不可說佛剎微塵數時皆悉現前」，所由是「得於一切時轉法輪眾生界盡法輪無盡願力故」。此句最要緊的是後半——縱使眾生界可盡，法輪不盡。第十二句「不可說不可說一切三世海皆悉現前」，所由是「得了知一切世界中一切三世分位智光明願力故」。十二句以三世收尾，正與第一句以十方起首相對：起於空間之遍，終於時間之遍。
排一個誤解：以為後四句是重複前面的句式。細看所憑之力就分得出——三昧是定、諸根是機、時與三世是時分，四者無一與前八句重。
落到地上：十二句是一張圖，把「一念」所能攝的面攤開來給人看。看不完不要緊，記住它們都繫在同一件事上——無依無念之智。
「隨順燈」這個名字是怎麼立的
十二句說完，善見收一句：「善男子！我唯知此菩薩隨順燈解脫門。」
法門名為什麼是「隨順燈」？澄觀的釋名很短，卻把前後都串起來了：「名隨順燈者，用無念之真智，順法順機，無不照故。」
燈者照義。而「隨順」有兩順：順法，所以照無所遺；順機，所以所照皆當。前段說「無依無念智故，無法不現」——那是順法；而十二句中「眾生差別行皆悉現前」「於一根中見一切根」——那是順機。所以這個名字不是另立一義，是把前面整段業用收在兩個字裡。
排一個誤解：以為「隨順」是隨和、不違逆的意思。此處的隨順是智之相——智本身順著法與機而轉，不是人的態度。
李通玄則從另一軌釋此名，說「猶如一燈然百千燈，冥者皆明，明終不盡故」——燈燈相然而明不盡，這是就傳法之相續說隨順。二說並存，各有其軌。通玄復就位判此一門：「此是歡喜行，行檀波羅蜜為主，餘九為伴」——歡喜行以檀度為主而餘九度為伴；又分二門說其修相：「以約智門中，一行之中通修眾行；以約位門中，偏修六波羅蜜出世之行」——就智門說，一行之中通修眾行；就位門說，則偏修六度出世之行。
落到地上：所得之法門名，往往就是所修之行的最短總結。讀善友的法門名，比讀他的神通有用。
推勝五重：從家族到業用
「我唯知」之後是推勝。本會善友多有此一段——說自己只知一門，而諸大菩薩如何如何。
澄觀把這一段判為五重，並逐重繫其義。第一重是總，兼顯家族勝——經文「如金剛燈，於如來家真正受生」；澄觀說「上但云燈照未必常，故今推之，明金剛智燈親證真如為真正」。前面只說燈能照，未必說它常；加一個「金剛」，才是親證真如而常照。
第二重報命勝——「具足成就不死命根」；澄觀說「由所證常故，即金剛義」。第三重內智勝——「常然智燈無有盡滅」；澄觀說「如於所證無盡滅故，即是燈義」。第四重報體勝——「其身堅固不可沮壞」；澄觀說「法性成身，相不遷故，亦金剛義」。第五重業用勝，自「現於如幻色相之身」以下；澄觀說「即對上隨順義，以是即體之用故，皆不可壞」。
留意這個配當：第二、第四繫金剛義，第三繫燈義，第五繫隨順義——法門名「隨順燈」與經文之喻「金剛燈」，在五重裡各得其位。
落到地上：謙己推勝不是客套。它是在說同一門之中還有更深細處，而那更深細處是有結構、可以指名的。
「難可得見，難可出世」：為什麼要說這一句
推勝之末，經文寫這樣的菩薩所現之用：現如幻之身、隨眾生心示現、毒刃火災不能害、如金剛山無能壞、降伏諸魔外道、身如真金山、名稱廣大、演深法藏、放大光明普照十方。然後是三個「必」：「若有見者，必破一切障礙大山，必拔一切不善根本，必令種植廣大善根。」
三個「必」是破、拔、種——破障、拔不善之根、種廣大善根。一破一拔一種，見一次就有三重作用。
而經文接著說「如是之人，難可得見，難可出世」，末以「而我云何能知能說彼功德行」收。前面剛說見者必得三益，隨即說這樣的人難見難出世——兩句合起來才完整：正因為一見必得如此之益，所以其難見才值得說。
排一個誤解：把「難可得見」讀成悲觀。它是在給前面三個「必」定價——若隨處可見，那三個「必」就不成其為「必」了。落到地上：遇到一位能令自己破障拔根種善的人，那就是難得的一次，不必等更好的。
指示後友：從林中比丘到河渚童子
善見指示善財往南：國名「名聞」，河渚之中有童子名「自在主」。
從一位比丘轉到一位童子，從林中轉到河渚——這一轉與前面海幢轉休捨是同一種體例：位次一轉，身分與處所都跟著轉。而所問之句仍是原來那一句：「菩薩云何學菩薩行、修菩薩道？」善見不替善財換問題，只換指路。
李通玄把這一段判入昇進五門之中，說五門是「一推德昇進、二示善知識方處國土、三示善知識居止處所在河渚中、四舉善知識名號名為自在主、五頂禮致敬辭退而去」——推德、示方處國土、示居止之處在河渚中、舉名號為自在主、頂禮致敬而辭退，五步一步不缺。
要留意第三門。經文寫後友之處只一句「於河渚中，有一童子」，通玄卻不把它併入方處，另立一門出之——住處本身就是所指之一。水中之洲，四面是水而人居其上；下一子之所以是童子、之所以名自在主，與這個住處是一套。（通玄於前一友之段末另有一組五門，文相近而所繫之經段不同，那一組是前友推德導入本節之科，與本段之五門不可相混。）澄觀於本節窗內對這一分僅出科名「指示後友」，釋文跨入次節之窗，本節據實標闕。
排一個誤解：以為善知識指路是把人推走。經文的次第是先推德（說彼之勝）、後示方所——先讓人知道那裡有什麼，才說怎麼去。落到地上：真的指路，是把對方要去的地方說清楚，不是把人送出門。
戀德禮辭：他帶著什麼上路
末段是善財之辭。經文先列他為什麼要走——為欲究竟菩薩勇猛清淨之行、欲得大力光明、欲修無勝無盡諸功德行、欲滿堅固大願、欲成廣大深心、欲持無量勝行；然後是「於菩薩法心無厭足」「願入一切菩薩功德」；再是「欲常攝御一切眾生」「欲超生死稠林曠野」；末是「於善知識常樂見聞，承事供養無有厭倦」。然後才是禮：頂禮其足、遶無量匝、慇懃瞻仰、辭退而去。
留意這一串的重心：十餘句心行之後才有四句禮儀。走與不走，決定在心行那一串，不在禮數。
還要留意末一句心行——「於善知識常樂見聞，承事供養無有厭倦」。他離開一位善知識的理由之一，正是樂於見善知識。走，是為了再見。
排一個誤解：以為辭別是這一段的結束。它其實是下一節的開頭——這一串「欲」正是他到自在主那裡時所帶的東西。落到地上：離開一處時心裡帶著什麼，決定了下一處能得到什麼。
承衍
本節之文，向下所開之流有三條線。
其一是位之線。澄觀釋「出家」為創離十住之家，釋三十八恒河沙為過前位，都是把本節繫回前面的十住一段。所以本節不是孤立的一參，是一整位轉入另一整位的第一步。而「寄十行位」「寄歡喜行」之判，是澄觀承古德之科，非經文自標——讀者當知其為路標。
其二是本經內部互讀之線。澄觀釋「我此生」之第一義時，明說念劫圓融之理「如毘目處說」，把本節推回毘目瞿沙一子；釋相數時又說「餘至瞿波處釋」，把未盡之相推向後文瞿波一子。一往一來，本節與本品前後二子皆有繫鏈——這是澄觀自立的讀法，不是後人所配。
其三是諸家異釋之線，各有其軌，誌錄不判。本節之科，澄觀作六分而於前四分逐分別釋；李通玄不用六分，別立正入當位六門，復於本節末立昇進五門（推德昇進·示善知識方處國土·示善知識居止處所在河渚中·舉善知識名號名為自在主·頂禮致敬辭退而去），而前友段末別有一組五門導入本節；法藏判為五分，智儼判為三科——諸科所取之經段界限各不相同。七處平滿之所指，澄觀作兩手、兩足、兩肩及項，李通玄作兩手、兩足、兩肩、馬王陰藏——前六處同而第七處異。相好之計，澄觀點出上列十四相、加二相共十六，李通玄不立此數而逐相繫其報業之由。善見之名與三眼國之義，李通玄各有釋而澄觀於本窗未釋。隨順燈之義，澄觀繫於無念真智之順法順機，李通玄繫於一燈然百千燈之相續不盡。淨居天與尼拘陀樹二喻所配之相，澄觀兩處皆云準晉經而取異譯之配當。至於《探玄記》與《搜玄記》，二家所疏是六十本，其友名作「善現」而非「善見」——名形既異，而二家於本節各有專釋。法藏釋其名為施行內成、勝報外現，故名善現；又出念前之句為總一別十一，判業用為十一句，並記其法門之天竺本名為不休息智燈菩薩解脫。智儼則判本節為三科，出法門之名為隨順菩薩證明法門，又記念前之句為十三。三家之數各依其本——法藏、智儼依六十本，澄觀依八十本。《演義鈔》於卷六十一另有本節專釋：先釋善見寄歡喜行之名——施能悅自悅他，所以叫歡喜；再把約眾生七句逐句釋開，妄想為因即是無性，異熟識之深細以阿陀那識與流注相續說之，所變影像分內境（種子、根身）與外境（器世間），而「皆嚴法界而無嚴」引《金剛》「莊嚴即非莊嚴」為證——雖復莊嚴而無能嚴之心，事理無礙才是真嚴。
此外還有一條異譯之線。四十華嚴亦存本品，此友名作「妙見」，國名「三目」；念前之甚深列十四句（八十本十三、六十本十二）；時分之劫段別出一中劫一目；法門名作菩薩隨順無盡燈解脫門，於燈上加「無盡」二字；難見一段別有優曇華之喻；後友則作圓滿多聞國、妙門城、根自在主，於國名之外別出城名。而業用一段別有四處實質之異：所滿之波羅蜜，八十本作「滿足六種波羅蜜海」而立六為數，四十本作「圓滿一切波羅蜜門」而不立數——一就六度說所滿，一就一切門說所滿。業用之第三句，八十本說佛剎「皆悉嚴淨」，以嚴淨為所辨之用；四十本說佛剎「皆悉現前」，而以「得普嚴淨成就菩薩願力故」為所由——嚴淨一在用中說，一在所由中說。業用之第四句所現同是眾生差別行，而所由互異：八十本作「滿足十力智故」，繫於佛之十力智；四十本作「得滿足普賢教門海故」，繫於普賢教門之海。業用之第九句，八十本作「得於一三昧門入一切三昧門皆令清淨願力故」，於一門入一切門之外更言令一切清淨；四十本作「得於一三昧中，自在入出一切三昧願力故」，則就一三昧中之出入自在說，不繫清淨。最堪注意的是業用之第七句：八十本作「領受不可說不可說如來法」，受在善見自身；四十本則作如來降注法雨入眾生心，施者是如來、受者是眾生。同一句業用，一本就自受說，一本就利他說——並錄不判，而讀者由此可見一句經文在三譯之間可以擺到多遠。
一節之文，前半是走，後半是走。前半是善財走來，後半是善財走去；中間那個人，也在林中來回走著。十行之首不給一個坐下來的畫面——所謂行，本來就是這樣一件不停下來的事。
A New Great Section Begins Here
The first ten good friends were the ten abodes. At the monk Well-Seeing, a great section changes over. Chengguan's outline sets up a new great division of the text here, saying, “the third great division, from Well-Seeing onward, has ten good friends, assigned to the ten positions of practice, one person to each position,” and judges the present section, “first, the monk Well-Seeing, assigned to the joyful practice; the text likewise has six parts”—the joyful practice being the first of the ten practices.
One thing has to be made plain: “assigned to the positions of the ten practices” and “assigned to the joyful practice” are both outline judgments Chengguan carries on from the ancient worthies, and the sūtra text itself has no such names of position. Sudhana does not walk to some station and get told, ‘you have now entered the ten practices.’ The names of position are road signs later people set up for the reader; they are not house numbers the sūtra text reports of itself. Chengguan himself speaks with great evenness in a stretch on the outline of this assembly and chapter: “both have their reason, that is to say, since each and every position is complete with many dharma gates, how could it be that the mind of an ordinary person is not to practise and seek the dharma of a good friend, and therefore not to match them has its reason. Yet within there being no sequence of positions there is no obstruction to the sequence of positions, and to display the positions is the regular rule, so that to match them likewise has no fault.”—both the loose gloss and the matching to positions have their reason, and to match them does not obstruct their not being a sequence.
What then does this road sign point to? It points to a turn between the present section and the ten sections before it. The ten abodes before were weighted toward understanding and realization; from here on, the ten sections are weighted toward practice. And for the first lesson of practice, what the sūtra text gives is a picture that does not look at all like a ‘great dharma’: a man walking back and forth in a wood.
Brought down to the ground: in reading this section, first set the three words ‘the joyful practice’ aside, and look at how the sūtra text opens of itself—it does not open with an exposition of the Dharma, it opens with Sudhana being mindful the whole way along the road.
What the Last Station Gave Has to Be Carried the Whole Way
The first paragraph of this section does not write of walking; it writes of being mindful. Sudhana “pondered that the practice in which a bodhisattva abides is profound,” and then thirteen sentences follow one upon another, every sentence opening with “pondered” and closing with “profound.”
Why be mindful? Because what the previous good friend, the maiden Kindly Conduct, displayed is not the sort of thing that can be taken in by hearing it once. The sūtra text makes this plain with one word—profound. Deep means that it cannot be taken to the bottom on the spot; and what cannot be taken to the bottom can only be carried along the road.
Chengguan judges these thirteen sentences, saying, “the first is the general, and the rest are the particular”—the first sentence, “the practice in which a bodhisattva abides is profound,” is the general, and the twelve sentences below it are the particular. This judgment matters: the thirteen sentences are not thirteen matters set side by side, but one matter opened out into twelve faces. Since the practice in which he abides is deep, then the Dharma that practice realizes, the place that practice enters, the beings that practice faces, and the Dharma realm that practice adorns—there is not one of them that is not deep.
Set aside a misreading: the notion that “profound” is a word of praise, to be read past and done with. It is in fact a sentence of judgment—a judgment that one has not yet oneself reached the bottom. Brought down to the ground: what turns over within the mind along that stretch of road after leaving a good friend decides what can be seen at the next station.
The First Two of the Particular: Where the Depth of a Bodhisattva Lies
Of the twelve sentences of the particular, Chengguan divides three layers. The first layer, of two sentences, speaks of depth in terms of the bodhisattva.
Of the first sentence, “the Dharma a bodhisattva realizes is profound,” Chengguan attaches the reason for its being said, “one, what is realized is the Dharma realm, because it is true right upon the thing itself”—what is realized is the Dharma realm, and the Dharma realm is not some true thing apart from things; it is true right upon the thing, and therefore it is hard. Were the true outside of things, it would rather be easy to expound; it is just because it is true right upon the thing that there is nowhere to take hold.
Of the second sentence, “the place a bodhisattva enters is profound,” Chengguan says, “two, entering the knowledge of the bodhisattva grounds, because it answers only to realization”—what is entered is the knowledge of the bodhisattva grounds, and this sort of knowledge can be answered to only by realization, and cannot be answered to by understanding. Whatever can be entered only by realization and not by understanding is in the end profound.
Set aside a misreading: the notion that “deep” means difficult in content and thick with technical terms. The depth these two sentences speak of is not being hard to understand; it is not being within the compass of understanding at all. Brought down to the ground: when in study you meet a place you cannot think through however you try, first tell apart whether you have not read enough, or whether it was never on the road of reading to begin with.
The Next Seven of the Particular: Where the Depth of Beings Lies
The second layer, of seven sentences, speaks of depth wholly in terms of beings. This is the longest layer among the thirteen sentences, and also the layer most easily skipped by readers—the common notion being that what is deep is the Buddha, not beings.
Chengguan attaches the reason sentence by sentence. Of “the subtle knowledge of beings is profound,” he says, “one, because the classes of their recompense are hard to know”—the classes of recompense of beings differ in a thousand ways, and are hard to know exhaustively. Of “the world abides in dependence upon thinking is profound,” he says, “two, deluded thinking is the cause, which is to say it is without own-nature”—the world abides in dependence upon deluded thinking, and deluded thinking itself has no own-nature. Of “the practices beings perform are profound,” he says, “three, the deeds and practices of the defiled portion, because only a Buddha knows them”—the deeds and practices of the defiled portion are that portion which the afflictions raise and which deeds perfume into being; and of one and the same act, out of what mind it arises, what seed it perfumes, and what fruit it calls forth, the windings between are not to be seen from outside. Chengguan attaches the depth of this sentence to ‘only a Buddha knows’: it is not that it is hard to understand, but that only a Buddha can know its beginning and end exhaustively. Of “the pouring stream of the thoughts of beings is profound,” he says, “four, the consciousness of ripening that is called forth, whether as seed or as active, turns on constantly like a stream and cannot be known”—the continuity of mind is like a stream, and whether in the position of the seed or in that of the active, it cannot be known. Of “beings are like light and shadow is profound,” he says, “five, the reflected images that are transformed forth, whether inner or outer, because their conditions are without own-nature”—the reflected images transformed forth, whether the object they depend on is inner or outer, all appear from a gathering of conditions. Chengguan attaches the depth to ‘the conditions are without own-nature’: since what is taken as condition has no own-nature, the image that appears has no substance one could point to—like light and shadow, which can be seen and not caught. Of “the names of beings are profound,” he says, “six, because a name has not the power to get hold of the thing, and yet does not lose the thing that is named”—a name cannot truly get hold of that thing, and yet it does not lose the thing that is named. Of “the speech of beings is profound,” he says, “seven, because letters and speech are all of them liberation”—this sentence is the easiest to read past. It does not say that letters must first be broken through and liberation obtained afterward; it says that letters and speech are themselves liberation. Letters have no own-nature; the speaker does not reach the reality of what is spoken, nor is the hearer bound by what is heard; right in letters one is apart from letters, and so Chengguan says straight out that they are all of them liberation.
Take note: the consciousness of ripening, seed and active, the reflected images that are transformed forth—these are the words of the treatise masters that Chengguan uses, and are not the letter of this passage of this sūtra. The sūtra text says only the two Chinese characters rendered “profound”; the attached reasons are Chengguan's supplement.
Set aside a misreading: the notion that only seeing the suffering of beings counts as compassion, and that seeing the depth of beings does not. The sūtra text gives all seven sentences to beings—if one cannot know the depth of beings, then what is called delivering beings is only delivering the being one has imagined. Brought down to the ground: facing one particular person, first admit that you do not know him, and this one sentence begins to be of use.
The Last Three of the Particular: Taking the Two Sides of Defiled and Pure Together
The third layer, of three sentences, Chengguan says is “taking the foregoing text together and distinguishing it”—taking the two sides, the one in terms of the bodhisattva (the pure portion) and the one in terms of beings (the defiled portion), and speaking of them together.
Of “the adorning of the Dharma realm is profound,” Chengguan says, “one, because the two portions, the defiled and the pure, both adorn the Dharma realm and yet there is no adorning”—both the defiled and the pure portions are adorning the Dharma realm, and the Dharma realm gains nothing added thereby. Of “the planting of deeds and practices is profound,” he says, “two, because the deeds of the above two portions do not know each other”—the deeds of the two portions do not know each other. Of “the world adorned by deeds is profound,” he says, “three, because each adorns its own world, pure or defiled, and the fruits of recompense are not lost, which is to say it is the same as the true.”
The three sentences told, Chengguan gathers them with one concluding sentence: “taking the above two portions together, they are all the universal adorning of prajñā-pāramitā, and this is why he ponders them.” The two portions, defiled and pure, are alike the universal adorning of wisdom—this is the reason Sudhana is to ponder the whole way along.
Set aside a misreading: the notion that cultivation is removing the defiled half and keeping the pure half. These three sentences say precisely the reverse: both portions are adorning the Dharma realm, both do not lose their fruits of recompense, and both are the same as the true. Brought down to the ground: there is no need to wait until you are clean to begin practising; practice is itself within these two portions.
Why He Must Go to the Markets and the Neighbourhoods to Look for a Good Friend
Only after being mindful does he walk. The sūtra text says that he “journeyed on in due order until he came to the land of Three Eyes,” and then, in “walled towns and settlements, villages and neighbourhoods, markets and shops, river plains and mountain valleys, in every place,” searched everywhere for the monk Well-Seeing.
A monk, and the man is in a wood—why must one look in the markets and the shops? Chengguan puts down one sentence upon just this point: “two, going on to seek the next friend. That he seeks in the markets and the like, place after place, displays that cultivation according to conditions is in no place absent.” To seek in every place is to display that cultivation does not pick and choose its place—the path is not lodged only in some one kind of place.
Of the land's name, Three Eyes, Li Tongxuan sets up another gloss, saying, “the land is named Three Eyes: one, the Dharma eye; two, the eye of knowledge; three, the eye of wisdom,” and further, “the eye of knowledge contemplates the faculties, the Dharma eye knows the Dharma, and the eye of wisdom settles what is right and what is wrong. These three are one, and are spoken of as three according to their functions.” Three eyes are fundamentally one eye, and are spoken of as three according to their function. This is Li Tongxuan's rule of signification; the sūtra text gives only the name of the land and does not gloss it.
Set aside a misreading: the notion that in seeking the Dharma one must find a pure place. The first group of place-names the sūtra text lists is precisely walled towns, neighbourhoods, and markets. Brought down to the ground: the one who can look in the market is the one who is really looking.
Seeing the Surpassing Marks of His Body: Why the Marks of a Buddha Are Set upon a Monk
He found him. The sūtra text writes what was seen: “he saw him in a wood, walking back and forth, in the prime of his years, fair of countenance, upright and pleasing to see,” and below that a long stretch of the marks and signs—hair deep blue-black, a fleshy cowl on the crown, skin the colour of gold, three lines on the neck, a broad and level brow, eyes like a blue lotus flower, lips like a bimba fruit, the svastika set on the chest, the seven places full and level, slender and long arms, webbed fingers, vajra wheels in the palms.
Most of these are the marks of a Buddha. Set upon the body of a monk, what does it mean? Chengguan gives two sentences: “that he is seen in a wood is because this is the beginning of practice. That he is the same as the Buddha in his marks is because, cultivating the practice as it is expounded, he accords with the fruit of Buddhahood.” That he is seen in a wood is because this place is the opening of practice; that his marks are the same as a Buddha's is because, cultivating as it has been expounded, he accords with the marks of the fruit of Buddhahood.
Put otherwise: this stretch of the marks and signs is not writing of how adorned this man is; it is writing of where “practice” leads in the end. At the head of the ten practices, the fruit-marks of practice are given out first—he accords with the fruit of Buddhahood, and therefore manifests the marks of a Buddha.
Li Tongxuan reads this stretch not in terms of according with the fruit of Buddhahood, but attaches to each mark in turn the deeds of recompense it comes of: that his hair is deep blue-black and curls to the right is what is born of the recompense of a pure mind and correct practice; the fleshy cowl on his crown is the recompense of knowledge being high and virtue full; his skin's being the colour of gold is summoned by the deeds and recompense of knowledge being pure, the mind at ease, and of benefiting things with kindness and compassion; the three lines on his neck are the recompense issuing from not speaking falsely; his brow's being broad and level is the recompense of knowledge being wide and reaching far; his eyes like a blue lotus flower are obtained by the recompense of knowledge and compassion and kindness; his lips like a bimba fruit are the recompense of taking knowledge as the sun and the mouth as the gate for expounding the Dharma, so that the right Dharma can be set forth; his arms' being slender and long is the deed of recompense born of drawing in and bringing to good; the webbing between his fingers is the deed of recompense born of straining beings out with the teaching; the vajra wheels in his palms are the fruit of deeds born of turning the wheel of the Dharma and benefiting beings.
The difference between the two tracks lies in which way they run between cause and fruit: Chengguan speaks from the fruit—he is the same as the Buddha in his marks because, cultivating the practice as it is expounded, he accords with the marks of the fruit of Buddhahood; Li Tongxuan speaks from the cause—each mark has the deeds of practice it comes of. Put together, they are complete: this stretch is at once the fruit-mark toward which practice heads and the present measure of practice already accomplished. So listing mark after mark is no elaboration; it is taking ‘practice’ apart and setting it out one item at a time.
Set aside a misreading: the notion that the marks and signs are a literary elaboration. Had the sūtra text only wanted to say that he was good to look upon, two sentences would have been enough, without listing mark after mark. Brought down to the ground: to know where the practice one cultivates is heading, and what it has come of, is to find that this stretch is no ornament.
Fourteen Marks and Sixteen Marks: A Small Joint in the Numbers
At the end of the stretch of marks and signs, the sūtra text says, “the various marks and the signs that follow upon them were all of them complete.” Chengguan counts here: “as for saying the various marks and the signs that follow upon them, above only fourteen were listed, and therefore he concludes them all together. That the eyes gazed and did not blink and that the round light was a fathom are two further marks, so that sixteen in all are listed; the rest will be glossed at the place of Gopā.”
The sense is: what is actually listed above is fourteen marks, and therefore “the various marks and the signs that follow upon them were all of them complete” concludes them; while the “eyes gazed and did not blink” and the “round light a fathom” that follow are two further marks, making sixteen listed in all; and the remaining marks are to be glossed at Gopā, a section further on in this chapter.
Two things in this small joint are worth looking at. First, Chengguan reads the sūtra counting mark by mark—he is unwilling to read “the various marks and the signs that follow upon them” as one sweeping word of praise. Second, he plainly pushes what is not exhausted here forward to a later text, and does not make up the number on the spot.
Set aside a misreading: the notion that the ancient worthies in glossing sūtras seek completeness everywhere. Here Chengguan on the contrary says plainly, “the rest will be glossed at the place of Gopā”—what ought to be left open is left open. Brought down to the ground: to note a place you cannot read through and look for it later is more honest than making up a gloss on the spot.
Whether Sinking or Lifting, Whether Knowledge or Not Knowledge: Even the Twofold Negation Must Be Sent Away Again
After the marks and signs, the text turns to the marks of his mind. The sūtra text writes it most singularly—it does not say from the positive side what is within his mind, but says only what has come to rest: “his wisdom was vast, like a great sea; toward the various objective realms there was no stirring within his mind, whether sinking or lifting, whether knowledge or not knowledge, the stirring and the frivolous talk, all of it had come to rest.”
Upon this one sentence Chengguan sets up a gloss of stopping and contemplation carried on together: “that is, stopping and contemplation carried on together. When stopping is in excess there is sinking, and when knowledge is in excess there is lifting; when there is neither sinking nor lifting, then right reception appears; when there is neither knowledge nor folly, then both answer to the Middle Way.” If stopping goes too far it sinks, and if the knowledge of contemplation goes too far it lifts; with neither sinking nor lifting, right reception then appears.
And he pushes it down one layer further: “to raise a thought of stopping or of contemplation is in both cases to become a stirring; and the twofold negation, sent away again, has not yet left frivolous talk behind. Though stopping and contemplation be carried on together, only when there is quiescent illumining without a mind does all of it come to rest.”—so long as one raises a thought in order to ‘stop’ or to ‘contemplate,’ that is already a stirring; even to set up a twofold negation, ‘neither stopping nor contemplation,’ is still the last of the four propositions, the slander of frivolous talk; and even when this twofold negation is itself sent away again (‘sent away again’), one has still not left frivolous talk behind. Only at quiescent illumining without a mind does all of it truly come to rest.
Set aside a misreading: the notion that cultivating concentration is tuning the mind to just the right position. What the sūtra text speaks of is not a position; it is that even the act of tuning has come to rest. Brought down to the ground: to find that you are very strenuously ‘holding still’ is to be still within the stirring.
Neither Slow nor Swift, Walking Back and Forth with Careful Discernment
At the end of the stretch on the marks of his mind, the sūtra text returns to action: “because he wished to benefit and give ease to all beings, because he wished to open and show the Dharma eye of the Tathāgata, because he wished to tread the road along which the Tathāgata has gone, he walked back and forth, neither slow nor swift, with careful discernment.”
It has just been said that “all of it had come to rest,” and here he is at once walking. This is the most important contrast in the section. Chengguan joins the two sides, saying, “because he wished to tread the road along which the Tathāgata has gone: the road he treads is itself the dharma gate”—the road trodden is the dharma gate itself; it is not that there is first a dharma gate and then feet are brought to walk it.
The four Chinese characters rendered “neither slow nor swift” are likewise not a description of a handsome gait. They are the same figure of speech as “neither sinking nor lifting” above: slow is the mark of sinking, and swift is the mark of lifting. With neither sinking nor lifting in the mind, there is neither slowness nor swiftness underfoot.
Li Tongxuan reads “walking back and forth in a wood” along a different track, saying, “it makes clear his entering birth-and-death to deliver beings, causing all beings to obtain the bliss of the world-transcending nirvāṇa. And further causing them not to abide in nirvāṇa, but to raise the vow of great compassion and enter into birth-and-death”—going is entering birth-and-death, returning is leaving birth-and-death, and the going and returning that never cease are what is named walking back and forth.
Set aside a misreading: the notion that quiescence and practice are two stretches of time, sitting first and rising after. The sūtra text puts them within one and the same action of one and the same man. Brought down to the ground: to test your own stillness, see whether it can walk.
Eleven Ranks of Gods, Each Doing One Thing
The stretch on the circumstantial reward lists eleven rows of gods, and each row carries only one deed: the gods of the directions “turned with the directions and led the way before him,” the gods that walk at the feet “held up jewelled lotus flowers to receive his feet,” the god Inexhaustible Light “spread out light and broke up the darkness,” the wood god Jambu Banner “rained down every sort of mingled flower,” the earth god Unmoving Treasury “brought forth every sort of jewel treasury,” the space god Universal Light “adorned empty space,” the god Ocean of Accomplished Virtue “rained down maṇi jewels,” the Sumeru mountain god Stainless Treasury “bowed his head in reverence and bent his body with palms joined,” the wind god Unobstructed Power “rained down fine and fragrant flowers,” the night goddess Spring Harmony “adorned her own body and cast her whole body to the ground,” and the day goddess Ever Awake “held a maṇi banner that illumines every quarter and, dwelling in empty space, sent forth a great light.”
Take note that this ‘eleven’ is eleven rows and not eleven individuals—‘the gods of the directions’ and ‘the gods that walk at the feet’ are the general appellations of a class, so that what the sūtra text lists is eleven rows of attendants, not eleven persons.
Take note of how names answer to deeds: what Inexhaustible Light does is to spread out light, what Unmoving Treasury does is to bring forth treasuries, what Universal Light of empty space does is to adorn empty space—whatever is in the name is what is done. But not all eleven rows are like this: what the Sumeru mountain god Stainless Treasury does is to bow his head in reverence and bend his body with palms joined, what the wind god Unobstructed Power does is to rain down fine and fragrant flowers, and what the night goddess Spring Harmony does is to adorn her own body and cast her whole body to the ground—in these three the name and the deed do not answer to each other.
Chengguan puts down only one sentence upon this stretch: “third, from ‘measureless’ onward makes clear the attendants; it is not that they have no signification, but for fear of prolixity it is not expounded.”—it is not that there is no sense of signification to be told, but that for fear of prolixity he does not tell it one by one. This is an honest sentence: he knows there is sense to be told, and he says plainly that he is not telling it.
Li Tongxuan, for his part, does not shrink from the prolixity, and attaches to each row its signification: that the gods of the directions turn with the directions and lead the way before him signifies that the Dharma has no fixed mark—the Dharma turns with the faculties and capacities of beings, and since the directions have no fixed mark, neither has the Dharma; that the gods that walk at the feet hold up flowers to receive his feet signifies practice that is no practice; that Inexhaustible Light spreads out light and breaks up the darkness is the breaking up of delusion with the light of the teaching; that the wood god Jambu Banner rains down mingled flowers is the drawing in of beings with broad and many good words and manifold practices, causing them to abide in the fragrant flowers of precepts, concentration, and wisdom; that the earth god Unmoving Treasury brings forth treasuries is the practice of meditative concentration, which is able to bring forth the jewel treasury of wisdom; that the space god Universal Light adorns empty space is the contemplating and illumining of dharmas with right knowledge and the adorning of the emptiness of dharmas, raising the knowledge of differences and practising the practices of difference without leaving the emptiness of dharmas; that the god Ocean of Accomplished Virtue rains down maṇi jewels is the accomplishing, with the great vows of Samantabhadra, of the virtue of great kindness and compassion, raining down the rain of the Dharma everywhere for the benefit of beings; that the Sumeru mountain god bows his head and bends his body with palms joined is the practice of humbling oneself, leaving pride behind, and paying reverence; that the wind god Unobstructed Power rains down fragrant flowers is the unobstructed power of all manner of good speech—gentle speech, respectful speech, selfless speech, harmonious and glad speech, on to speech of praise; that the night goddess Spring Harmony adorns her body and casts it to the ground is her dwelling, kindly and compassionate, harmonious and glad, in the night of birth-and-death, causing those who see her to rejoice and give rise to roots of good; that the day goddess Ever Awake holds the banner and sends forth light is the fundamental knowledge of the emptiness of dharmas illumining beings and delivering them with the knowledge of differences, bringing them to liberation.
This track of Li Tongxuan's unties the difficulty of the three rows above where name and deed did not answer to each other: what the Sumeru mountain god does is to pay reverence, because what is signified was never the mountain but the practice of humbling oneself and leaving pride behind; what the wind god does is to rain flowers, because what is signified is speech—good speech is like wind, and where it reaches fragrant flowers fall of themselves. Where name and deed do not answer to each other, it need not be a misplacing; it may only be that the signification does not lie in the name.
Set aside a misreading: the notion that this stretch is display. It is in fact telling one thing: that one man is only walking in a wood, while heaven and earth and all the kinds are each in their own place doing their work around him. Brought down to the ground: walk far enough, and the helping conditions come of themselves and are not sought.
Sudhana Asks the Same One Sentence
He saw, he paid respect, and then he asked. Sudhana “bowed to the feet of him, bent his body with palms joined,” addressed him as “holy one,” said, “I have already brought forth the mind of anuttarā-samyak-saṃbodhi and seek the practice of a bodhisattva,” and then asked: “how is a bodhisattva to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva?”
What Sudhana asks of the good friends is broadly the same one sentence. As regards the present section, Sudhana here asks it as “how is a bodhisattva to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva?”, while Well-Seeing, in pointing to the next friend, repeats it as “how is a bodhisattva to study the practice of a bodhisattva and to cultivate the path of a bodhisattva?”—the same question, with words added and words dropped.
Why does he not change it? Because to change it would no longer be visiting for study; it would be collecting. If he asked each one a new question, what he would get is a heap of answers; asking the same question, what he gets is the differing depth of one and the same matter at more than fifty positions.
And the one sentence of self-report before the question matters too—“I have already brought forth the mind of anuttarā-samyak-saṃbodhi.” He first makes plain where he stands, and only then asks the road. To ask the road without reporting where one is leaves the answerer nothing to point at. Li Tongxuan reads this sentence of self-report not in terms of before and after but in terms of the very body of bodhi: Sudhana brought forth the mind of bodhi already at his first meeting with Mañjuśrī, and what was brought forth is the body of bodhi itself, in which from the first there is no practice and no cultivation, no seeking, no obtaining, and no attesting; and just because it is so in its body, it falls neither into having sought, going to seek, or now seeking, nor into having brought forth, going to bring forth, or now bringing forth—it is by going out beyond the mind of these three times that it is named having brought forth the mind of unsurpassed right awakening.
Set aside a misreading: the notion that Sudhana comes to seek a new dharma gate. He is taking the same question to measure how far he himself has walked. Brought down to the ground: to hold fast the one question that is truly yours is of more use than asking ten questions.
“I Am Young in Years, and I Went Forth from the Household Not Long Ago”: This Is Not Modesty
Well-Seeing opens with two sentences of self-report: “I am young in years, and I went forth from the household not long ago.”
Read as a modest formula, they are read away. Chengguan glosses them straight in terms of position: “now the first, divided in three: first the general preface. Because he has only now entered the position of practice, it says young in years; that he has only now left the household of the ten abodes is named going forth from the household.” Young in years, because he has only now entered the ten practices; gone forth from the household, because he has only just left the household of the ten abodes.
This one judgment fastens the present section firmly to the head of the ten practices. Young in years is not small in age, it is new in position; going forth from the household is not shaving the head, it is leaving the former position and entering the latter. So these two sentences are in fact one self-report of position—the same form as Sudhana's self-report before his question, “I have already brought forth the mind of awakening.”
Set aside a misreading: the notion that a good friend who says he is young and lately gone forth is being polite. The sūtra text goes on at once to say that he has cultivated pure conduct at the places of Buddhas as many as thirty-eight Gaṅgā's sands—were it politeness, this sentence would contradict it. Brought down to the ground: what is called “new” is said with respect to this one position; however old one may be at the former position, on entering a new position one is a new student still.
“Within This One Life of Mine”: How Can One Life Hold Thirty-Eight Gaṅgā's Sands of Buddhas
After the self-report comes a hard place: he says, “within this one life of mine, I have cultivated pure conduct at the places of Buddhas as many as thirty-eight Gaṅgā's sands.” Within one life, how can he pass through so many Buddhas?
Chengguan brings out two senses: “further, as to his lately saying ‘this life of mine,’ there are roughly two senses: one, because a single thought and the kalpas interfuse, as is expounded at the place of Supreme Fearless Voice; two, to display that it is the birth of entering understanding-and-practice, and not the birth of seeing-and-hearing.” The first sense is in terms of time—a single thought and many kalpas contain each other, and so one life can contain the cultivation of many kalpas; and he says plainly that this principle has already been expounded in this sūtra at the section on the seer Supreme Fearless Voice, and is not expounded again here. The second sense is in terms of the word “birth”—this life means the birth of the position of understanding-and-practice, not the birth of the position of seeing-and-hearing.
And for the number thirty-eight, Chengguan likewise gives an attached reason: “that he made offerings to thirty-eight Gaṅgā sands is because it passes beyond the former position.” The sense of the number lies in its passing beyond the former position, not in thirty-eight itself. Li Tongxuan sets up another track for this number: he takes the ten abodes, the ten practices, and the ten dedications as “thirty items of dharma evenly attuning knowledge and compassion,” and so says thirty, and because it “does not depart from the gate of practice of the eightfold right path” it becomes thirty-eight; he brings up besides the girl Compassionate Practice before this, told as thirty-seven Gaṅgā sands, standing for the practice of the three worthy stations and the seven limbs of awakening, while this one, being thirty-eight, has advanced onward to the eightfold right path. Chengguan attaches the number to passing beyond the former position, Li Tongxuan to the thirty items of dharma with the eightfold right path added—the two glosses stand together, each with its own rule.
Set aside a misreading: the notion that this is a hyperbole of speech. Both the sūtra text and the commentary treat it as a real sense, and each gives a reason that holds. Brought down to the ground: when you read a quantity that goes beyond common sense, first ask whether it is speaking of time or of position.
From One Day and One Night to Unspeakably Unspeakable Great Kalpas
In the stretch on the times cultivated, the sūtra text sets the short and the long side by side and runs them down: one day and one night, seven days and seven nights, half a month, a month, a year, a hundred years, ten thousand years, a koṭi of years, a nayuta of years, and on to unspeakably unspeakable years; then one small kalpa, half a great kalpa, one great kalpa, a hundred great kalpas, and on to unspeakably unspeakable great kalpas.
The force of this stretch lies in the two Chinese characters rendered “side by side.” The cultivation of one day and one night and the cultivation of unspeakably unspeakable great kalpas are put into the same string and headed by the same “at the places of some Buddhas”—the sūtra text does not say that only the long ones count.
Take note of the sentence form: the first three joints of the stretch of years open with “at the places of some Buddhas” (one day and one night · seven days and seven nights · from half a month on), while the four joints of the stretch of kalpas read “at some one small kalpa, at some half a great kalpa, at some one great kalpa, at some a hundred great kalpas,” no longer attaching the words “the places of Buddhas.” What the stretch of years tells apart lies not in him but in the places of the Buddhas; it is not that he was sometimes lax and sometimes vigorous, but that the conditions he met with were each of them different.
Set aside a misreading: the notion that a long time of cultivation is what gives it weight. The sūtra text puts one day and one night in the first place. Brought down to the ground: the conditions one meets with are long or short, and their length is not one's own to settle; the portion that ought to be cultivated is one's own to settle.
Hearing · Receiving and Carrying Out · Adorning · Entering · Purely Cultivating · Fulfilling
After the times comes what the sūtra text says he did at the places of those Buddhas: “I heard the wondrous Dharma, received and carried out their teaching, adorned every sort of vow, entered the place that is realized, purely cultivated every sort of practice, and fulfilled the ocean of the six kinds of pāramitā.”
The six actions are one line. First hearing, then receiving and carrying out—to hear and not to carry out is to break the line at the first place; carrying out, and then adorning every sort of vow—only after long practice do the vows become adorned; the vows adorned, and then entering the place that is realized; only having entered is there anything to speak of in purely cultivating every sort of practice; and last, “fulfilled the ocean of the six kinds of pāramitā.”
Take note of the word “ocean” in the last sentence. Of the six perfections it says not “fulfilled the six pāramitās” but “the ocean of the six kinds of pāramitā”—each single perfection is an ocean, and so the sense of fulfilling is not that they have been finished, but that they have been carried deep and wide to the bottom. Li Tongxuan points out here why six perfections only are spoken of: “this makes plain that the path that goes beyond the world fulfils the six pāramitās, while the remaining four—skilful means, vow, power, and knowledge—are for entering birth-and-death and accomplishing the practice of great compassion”—the six are the path that goes beyond the world, and means, vow, power, and knowledge are the practice of entering birth-and-death and accomplishing great compassion; this friend appears in the mark of a monk, and so six perfections only are told and not the ten pāramitās.
Chengguan judges this joint to belong to the first portion within “the benefit accomplished by what is done,” saying it is “first, cultivating for himself the vows, the knowledge, and the practice”—this whole string is still his own cultivation, and has not yet come to the fruit of Buddhas seen or the cause of Buddhas known.
Set aside a misreading: the notion that hearing is the shallowest rung and may be passed over. The sūtra text puts it in the first place, and the five matters after it all rise from it. Brought down to the ground: these six acts can be examined one by one against oneself, to see at which link one breaks off.
I Also See Their Fruit, and I Also Know Their Cause
His own cultivation told, the sūtra text turns out two sentences of “also”: “I also saw those Buddhas accomplish the path and expound the Dharma, each and every one distinct and without confusion, upholding the teaching they left behind, on to its coming to an end. I also know the great vows those Buddhas originally raised,” and below that three powers.
Chengguan judges these two sentences, saying, “next, seeing the working of the fruit; last, knowing the cause the Buddhas cultivated”—the former “also” is seeing the working of the fruit of the Buddhas, and the latter “also” is knowing the cause the Buddhas cultivated.
In the sentence on seeing the working of the fruit, take note of the eight Chinese characters rendered “each and every one distinct and without confusion.” The Buddhas accomplish the path and expound the Dharma each differently, and yet they are not confused with one another; and it goes further, to “upholding the teaching they left behind, on to its coming to an end”—even how long the teaching of one Buddha is upheld, and when it comes to an end, is within what is seen. This is not a seeing that looks on at a spectacle; it is a seeing that sees clearly the whole span of one period of the Buddha's Dharma.
The sentence on knowing the cause cultivated lists three powers: with the vow-power of samādhi to adorn and purify the buddha-lands, with the power of the samādhi that enters into all practices to purely cultivate the practices of a bodhisattva, with the power of going forth of the Samantabhadra vehicle to purify the pāramitās of the Buddhas. The three powers belong severally to the three faces of land, practice, and perfection.
Set aside a misreading: the notion that seeing a Buddha is seeing an adorned appearance. What the sūtra text calls seeing is seeing the working of his fruit and knowing the vow that was his cause. Brought down to the ground: in looking at one who has accomplished something, looking at the shape of his accomplishment is not so good as looking at the vow he first raised.
The Twelve Sentences of “Within a Single Thought”: Why They Are All Within a Single Thought
The twelve sentences below are the very body of this section. Every sentence opens with “within a single thought,” and first distinguishes the work and afterward brings out the reason (Chengguan's words). And the work distinguished is not of one mark only: of the twelve sentences, nine say “present themselves entirely,” the third says “are entirely adorned and made pure,” the sixth says “I reverently make offerings,” and the seventh says “I receive”—what these three distinguish is not appearing, but doing.
Why are all twelve sentences fastened to a single thought? Chengguan gives one general judgment: “second, in displaying the work of the Dharma there are twelve sentences, each first distinguishing the work and afterward bringing out the reason. Yet they do not go beyond vow, knowledge, and practice, as may be pondered from the text. That it says in general ‘a single thought’ is because he has obtained the knowledge that rests on nothing and does not think, so that there is no dharma that does not appear.”
The key lies in the words “the knowledge that rests on nothing and does not think.” Resting on nothing is not to lean upon an object; not thinking is not to raise a thought in order to illumine. To illumine without raising a thought is to have no before and after, and so it is not that ‘a single thought is very quick,’ but that it is not within the sequence of time at all.
This judgment joins most tightly with the stretch before: the marks of his mind in the former stretch said “the stirring and the frivolous talk, all of it had come to rest,” which is precisely not thinking; and this stretch says that within a single thought all appears, which is precisely the working of not thinking. Coming to rest and appearing are not two matters—this is the bone of the whole section. Li Tongxuan for his part brings out a phrase of his own upon this stretch of the work: “knowledge is what the vow employs, and the vow is the king of knowledge”—the vow is the king of knowledge and knowledge is what the vow employs; the practice of compassion, the spiritual powers, and on to the ocean of Samantabhadra’s practice are all of them knowledge employed by the vow. Chengguan speaks of the single thought in terms of the knowledge that rests on nothing and does not think, Li Tongxuan of the reason of the work in terms of vow and knowledge employing each other; the two tracks stand together.
Set aside a misreading: reading “within a single thought” as the speed of a spiritual power. However quick the speed, it is still sequence, whereas what the sūtra text speaks of is not falling into sequence. Brought down to the ground: to cultivate to the point where one need not raise a thought in order to illumine, and what is illumined is of itself left out of nothing—this is a direction, not a technique.
The First Four Sentences: The Ten Directions · Worlds · Buddha-Lands · The Practices of Beings
The twelve sentences may be looked at four to a group. What the first four make appear is the objective realm.
Of the first sentence, “within a single thought, all of the ten directions present themselves entirely,” the reason is “by reason of the purity of wisdom”—the ten directions present themselves not by walking through them all, but by the purity of knowledge. Of the second sentence, “all worlds present themselves entirely,” the reason is “by reason of my having passed through unspeakably unspeakable worlds”—this sentence pairs with the first: one rests on knowledge, one rests on practice; because knowledge is pure the ten directions appear, and because practice has passed everywhere the worlds appear.
Of the third sentence, “unspeakably unspeakable buddha-lands are entirely adorned and made pure,” the reason is “by reason of the power of accomplishing great vows.” The first two sentences are appearing; this sentence goes further to adorning and purifying—not only seeing them, but also making them pure, and what it rests upon is vow. Of the fourth sentence, “the differing practices of unspeakably unspeakable beings present themselves entirely,” the reason is “by reason of fulfilling the knowledge of the ten powers”—the practices of beings differ in a thousand ways, and only the knowledge of the ten powers of a Buddha can illumine them to the end.
Set down in a row, the four sentences have a sequence: the ten directions (place), worlds (the vessel), buddha-lands (pure lands), the practices of beings (the deeds of the sentient). From space to the vessel-world to the pure land to the sentient, each is finer than the last.
Brought down to the ground: the power rested upon differs in each of the four sentences—knowledge, practice, vow, the knowledge of the ten powers. The work is not managed by one single power, and this is told apart very clearly among the four sentences.
The Middle Four Sentences: The Bodies of Buddhas · Making Offerings · Receiving the Dharma · The Ocean of Practices
In the middle four sentences, the text turns from the objective realm to Buddhas and the Dharma.
Of the fifth sentence, “the pure bodies of unspeakably unspeakable Buddhas present themselves entirely,” the reason is “by reason of the power of accomplishing the practices and vows of Samantabhadra”—what seeing the bodies of Buddhas rests upon is the practices and vows of Samantabhadra. Of the sixth sentence, “I reverently make offerings to Tathāgatas as many as the dust motes of unspeakably unspeakable buddha-lands,” the reason is “by reason of accomplishing the vow-power of making offerings to the Tathāgatas with a pliant mind.” This sentence pairs with the one before: the former is seeing, this one is offering; and what the offering rests upon is pointed out particularly as “a pliant mind”—the key to making offerings is not in the quantity of things but in the pliancy of the mind.
Of the seventh sentence, “I receive unspeakably unspeakable dharmas of the Tathāgatas,” the reason is “by reason of obtaining the power of the dhāraṇī that enters into and realizes asaṃkhyeya distinct dharmas and upholds the wheel of the Dharma.” The dharmas are measureless, and that one can receive them without loss rests upon dhāraṇī—the power of total retention that does not lose what it holds. Of the eighth sentence, “the unspeakably unspeakable oceans of the practices of bodhisattvas present themselves entirely,” the reason is “by reason of obtaining the vow-power that is able to purify all practices, like the net of Indra.” The net of Indra is the jewelled net upon the palace of Śakra, in which jewel reflects jewel without end; and the reason the ocean of practices can appear all at one time is precisely that practice and practice take each other in like the jewels of the net.
The four sentences make one line: seeing the Buddha, making offerings to the Buddha, receiving the Dharma, practising the Dharma. To see and not to offer is to be distant; to offer and not to receive the Dharma is to be blind; to receive the Dharma and not to bring it to practice is to be empty.
Brought down to the ground: these four sentences may be taken as four self-examinations—can you see, can you offer, can you bear it, can you carry it out.
The Last Four Sentences: The Oceans of Samādhi · The Oceans of the Faculties · Times · The Oceans of the Three Times
The last four sentences turn to four more fundamental things: concentration, the faculties, time, and the ages.
Of the ninth sentence, “the unspeakably unspeakable oceans of samādhi present themselves entirely,” the reason is “by reason of obtaining the vow-power of entering from one gate of samādhi into all the gates of samādhi and causing them all to be pure”—entering from one gate into all gates is the sentence form most familiar in the Huayan line, and here it falls upon samādhi. Of the tenth sentence, “the unspeakably unspeakable oceans of the faculties present themselves entirely,” the reason is “by reason of obtaining the vow-power of knowing the utmost bound of the faculties and of seeing all the faculties within a single faculty”—the same mechanism as the sentence before, falling here upon the faculties: within a single faculty all the faculties are seen.
Of the eleventh sentence, “times as many as the dust motes of unspeakably unspeakable buddha-lands present themselves entirely,” the reason is “by reason of obtaining the vow-power of turning the wheel of the Dharma at all times, though the realm of beings may come to an end, yet the wheel of the Dharma has no end.” What matters most in this sentence is its latter half—though the realm of beings may come to an end, the wheel of the Dharma has no end. Of the twelfth sentence, “the unspeakably unspeakable oceans of all three times present themselves entirely,” the reason is “by reason of obtaining the vow-power of the light of the knowledge that knows all the divisions of the three times within all worlds.” That the twelve sentences close with the three times answers exactly to their opening with the ten directions in the first sentence: they begin from the pervading of space and end in the pervading of time.
Set aside a misreading: the notion that the last four sentences repeat the sentence forms above. Look closely at the powers rested upon and they are told apart—samādhi is concentration, the faculties are capacity, and time and the three times are the divisions of time; not one of the four overlaps with the first eight sentences.
Brought down to the ground: the twelve sentences are one chart, spreading out for a person to see the faces that “a single thought” can take in. It does not matter that they cannot be seen to the end; remember only that they are all fastened to one and the same thing—the knowledge that rests on nothing and does not think.
How the Name “The Lamp That Accords” Was Set Up
The twelve sentences told, Well-Seeing gathers them with one sentence: “Son of good family! I know only this bodhisattva liberation of the Lamp That Accords.”
Why is the dharma gate named “the Lamp That Accords”? Chengguan's gloss upon the name is very short, and yet it strings together what comes before and after: “as for its being named the Lamp That Accords, he uses the true knowledge that does not think, and it accords with the Dharma and accords with the faculties, so that there is nothing it does not illumine.”
A lamp has the sense of illumining. And “according” has two accordings: it accords with the Dharma, and so its illumining leaves nothing out; it accords with the faculties, and so what it illumines is always apt. The stretch before said, “because he has obtained the knowledge that rests on nothing and does not think, there is no dharma that does not appear”—that is according with the Dharma; and within the twelve sentences, “the differing practices of beings present themselves entirely” and “within a single faculty all the faculties are seen”—that is according with the faculties. So this name does not set up another sense; it gathers the whole preceding stretch of the work into two Chinese characters.
Set aside a misreading: the notion that “according” means being agreeable and not going against. The according here is a mark of knowledge—knowledge itself turns in accordance with the Dharma and with the faculties; it is not a person's attitude.
Li Tongxuan glosses this name along another track, saying, “it is like one lamp lighting a hundred thousand lamps, so that those in darkness are all made bright, and the brightness in the end is not exhausted”—lamp lighting lamp and the brightness not exhausted: this is according spoken of in terms of the continuity of transmitting the Dharma. The two glosses stand together, each with its own rule. He further judges this one gate in terms of position: “this is the practice of joy, cultivating the pāramitā of giving as the host, with the remaining nine as companions”—the practice of joy takes giving as host and the other nine perfections as its companions; and he tells the mark of its cultivation under two gates: “taking it in terms of the gate of knowledge, within one practice all practices are cultivated together; taking it in terms of the gate of position, it cultivates in particular the six pāramitās, the practice that goes beyond the world”—in terms of the gate of knowledge all practices are cultivated together within one practice, and in terms of the gate of position the six perfections that go beyond the world are cultivated in particular.
Brought down to the ground: the name of the dharma gate one has obtained is often the shortest summing-up of the practice one has cultivated. To read a good friend's name for his dharma gate is of more use than to read of his spiritual powers.
The Five Layers of Deferring to the Superior: From the Household to the Work
After “I know only” comes the deferring to the superior. Many of the good friends of this assembly have such a stretch—saying that they know only one gate, and telling how the great bodhisattvas are thus and thus.
Chengguan judges this stretch as five layers, and attaches the sense of each layer in turn. The first layer is the general, and also displays the superiority of the household—the sūtra text, “like a vajra lamp, truly taking birth within the household of the Tathāgata”; Chengguan says, “above it said only that the lamp illumines, which need not be constant, and therefore now he defers to the superior, making clear that the vajra lamp of knowledge in person realizing suchness is what is meant by truly.” Before, it said only that the lamp can illumine, and did not necessarily say that it is constant; add the one word “vajra,” and it is in person realizing suchness and constantly illumining.
The second layer is the superiority of the life of recompense—“complete in the accomplishment of the deathless life-faculty”; Chengguan says, “because what is realized is constant, this is the sense of vajra.” The third layer is the superiority of inner knowledge—“ever burning the lamp of knowledge without its ever coming to an end and being put out”; Chengguan says, “since with respect to what is realized there is no coming to an end and being put out, this is the sense of the lamp.” The fourth layer is the superiority of the body of recompense—“their bodies firm and not to be broken down”; Chengguan says, “the nature of dharmas forms the body, and its mark does not shift, so this too is the sense of vajra.” The fifth layer is the superiority of the work, from “they manifest bodies of form and appearance like an illusion” onward; Chengguan says, “this answers to the sense of according above, and since it is the working that is one with the substance, none of it can be broken down.”
Take note of this matching: the second and the fourth are attached to the sense of vajra, the third to the sense of the lamp, and the fifth to the sense of according—the name of the dharma gate, “the Lamp That Accords,” and the sūtra text's simile, “the vajra lamp,” each find their place within the five layers.
Brought down to the ground: humbling oneself and deferring to the superior is not a courtesy. It is saying that within one and the same gate there are places deeper and finer still, and that those deeper and finer places have a structure and can be named.
“Hard to Get Sight Of, Hard to Have Appear in the World”: Why This Sentence Must Be Said
At the end of the deferring to the superior, the sūtra text writes the working such bodhisattvas manifest: manifesting bodies like an illusion, appearing according to the minds of beings, poison and blade and fire unable to harm them, unbreakable like a mountain of vajra, subduing the Māras and the outside ways, bodies like a mountain of true gold, fame vast, expounding the deep treasury of the Dharma, sending forth a great light that universally illumines the ten directions. Then come three “surelys”: “if there be any who see them, he will surely break the great mountain of every obstruction, will surely pull out the root of all that is not good, will surely be made to plant vast roots of goodness.”
The three “surelys” are breaking, pulling out, and planting—breaking obstruction, pulling out the root of what is not good, planting vast roots of goodness. One breaking, one pulling out, one planting: one sight of them, and there are three workings.
And the sūtra text goes on to say, “such people as these are hard to get sight of, and hard to have appear in the world,” closing with “and how then should I be able to know or to tell of their meritorious practice?” It has just been said that one who sees them surely gains the three benefits, and immediately it is said that such people are hard to see and hard to have appear in the world—only the two sentences taken together are complete: it is just because one sight surely gains such benefit that the difficulty of seeing is worth saying.
Set aside a misreading: reading “hard to get sight of” as pessimism. It is setting a price upon the three “surelys” before it—if they could be seen anywhere, those three “surelys” would not be “surely” at all. Brought down to the ground: to meet one who can make you break obstruction, pull out the root, and plant goodness is that rare one time, and there is no need to wait for a better.
Pointing to the Next Friend: From a Monk in a Wood to a Boy on an Islet
Well-Seeing points Sudhana south: a land named “Renown,” and upon an islet in the river a boy named “Sovereign Master.”
From a monk to a boy, from a wood to an islet in the river—this turn is of the same form as the earlier turn from Ocean Banner to Fulfilled Vow: with one turn of position, station and place turn along with it. And the sentence asked is still the original one: “how is a bodhisattva to study the practice of a bodhisattva and to cultivate the path of a bodhisattva?” Well-Seeing does not change the question for Sudhana; he changes only the pointing of the road.
Li Tongxuan judges this stretch as belonging within the five gates of rising and advancing, saying that the five gates are “one, deferring to virtue and rising and advancing; two, showing the whereabouts and the land of the good friend; three, showing that the dwelling place of the good friend is upon an islet in the river; four, giving the name and title of the good friend, named Sovereign Master; five, bowing the head in reverence and taking leave and withdrawing”—deferring to virtue, showing the whereabouts and the land, showing that the dwelling is upon an islet in the river, giving the name as Sovereign Master, bowing the head in reverence and withdrawing, five steps with not one missing.
Take note of the third gate. The sūtra text writes the place of the next friend in one sentence only, “upon an islet in the river there is a boy”; yet Li Tongxuan will not fold it into the whereabouts, and brings it out as a gate of its own—the dwelling place is itself one of the things pointed to. An islet in a river is water on every side with a man dwelling upon it; that the friend of the next section is a boy, and that he is named Sovereign Master, go together with this dwelling place. (At the end of the stretch upon the previous friend Li Tongxuan has besides a set of five gates, close in wording but attached to a different passage of the sūtra; that set is the outline by which the previous friend defers to virtue and leads into this section, and is not to be confused with the five gates of the present stretch.) Within the window of this section Chengguan brings out only the outline name for this portion, “pointing to the next friend,” his glossing text passing over into the window of the next section, and for this section it is left open as it stands.
Set aside a misreading: the notion that a good friend pointing the road is pushing a person away. The sequence of the sūtra text is first to defer to virtue (telling of that one's superiority) and afterward to show the whereabouts—first letting a person know what is there, and only then telling how to go. Brought down to the ground: really to point the road is to make plain the place the other is going to, not to see a person out the door.
Cherishing His Virtue and Taking Leave: What He Carries on the Road
The last stretch is Sudhana's leave-taking. The sūtra text first lists why he must walk on—because he wished to bring to completion the brave and pure practice of a bodhisattva, to obtain the light of great strength, to cultivate the meritorious practices that none surpasses and that have no end, to fulfil the firm great vows, to accomplish the vast and deep mind, to hold fast the measureless surpassing practices; then “toward the dharmas of a bodhisattva there was no satiety within his mind,” “he was willing to enter into all the merit of the bodhisattvas”; then “he wished ever to gather in and govern all beings,” “he wished to pass beyond the dense forest and the wilderness of birth-and-death”; and last, “toward the good friend he ever delighted to see and to hear, serving and making offerings without weariness.” Only then comes the respect paid: bowing to the feet of him, circling him measureless times, gazing up with earnest heart, taking leave and withdrawing.
Take note where the weight of this string lies: only after more than ten sentences on the conduct of the mind are there four sentences of ceremony. Whether he walks on or not is decided in that string on the conduct of the mind, not in the courtesies.
Take note too of the last sentence on the conduct of the mind—“toward the good friend he ever delighted to see and to hear, serving and making offerings without weariness.” One of his reasons for leaving a good friend is precisely that he delights in seeing good friends. He walks in order to see again.
Set aside a misreading: the notion that taking leave is the ending of this stretch. It is in fact the opening of the next section—this string of “wished to” is exactly what he carries with him when he comes to Sovereign Master. Brought down to the ground: what one carries within the mind on leaving one place decides what can be obtained at the next.
Lineage
The text of this section opens out into three lines below it.
The first is the line of position. Chengguan's glossing of “going forth from the household” as having only now left the household of the ten abodes, and of the thirty-eight Gaṅgā's sands as passing beyond the former position, both fasten the present section back to the stretch of the ten abodes before. So this section is not an isolated visit; it is the first step of one whole position turning into another whole position. And the judgments “assigned to the positions of the ten practices” and “assigned to the joyful practice” are outlines Chengguan carries on from the ancient worthies, and are not marked by the sūtra text itself—the reader should know them for road signs.
The second is the line of cross-reading within this sūtra. When Chengguan glosses the first sense of “this life of mine,” he says plainly that the principle of a single thought and the kalpas interfusing is “as is expounded at the place of Supreme Fearless Voice,” pushing the present section back to the section on the seer Supreme Fearless Voice; and when he glosses the number of the marks he says further, “the rest will be glossed at the place of Gopā,” pushing the marks not exhausted forward to the later section on Gopā. One going and one coming, and the present section has chains of attachment to the sections both before and after it in this chapter—this is a way of reading Chengguan set up himself, and is not matched to it by later people.
The third is the line of the divergent glosses of the several houses, each with its own rule, recorded without judgment. For the outline of this section, Chengguan makes six parts and glosses the first four parts severally; Li Tongxuan does not use the six parts but sets up separately the six gates of entering the present position, and at the end of this section the five gates of rising and advancing (deferring to virtue and rising and advancing · showing the whereabouts and the land of the good friend · showing that the dwelling place of the good friend is upon an islet in the river · giving the name and title of the good friend, named Sovereign Master · bowing the head in reverence and taking leave and withdrawing), while at the end of the stretch upon the previous friend there is besides a set of five gates leading into this section; Fazang makes it five parts and Zhiyan three divisions—the outlines taking the bounds of the passages each differently. As to what the seven places full and level refer to, Chengguan makes them the two hands, the two feet, the two shoulders, and the nape, and Li Tongxuan makes them the two hands, the two feet, the two shoulders, and the sheathed member of the horse-king—the first six the same, and the seventh differing. As to the counting of the marks and signs, Chengguan points out the fourteen marks listed above and, adding two, sixteen in all, while Li Tongxuan sets up no such number but attaches to each mark in turn the reason of its deeds of recompense. As for the name Well-Seeing and the sense of the land of Three Eyes, Li Tongxuan has a gloss for each, while Chengguan does not gloss them within this window. As to the sense of the Lamp That Accords, Chengguan attaches it to the true knowledge that does not think according with the Dharma and with the faculties, and Li Tongxuan attaches it to one lamp lighting a hundred thousand lamps without exhaustion. As to the marks matched by the two similes of the gods of the Pure Abode and the nyagrodha tree, Chengguan in both places says that they follow the Jin sūtra, taking the matching of the parallel translation. As for the Tanxuan ji and the Souxuan ji, the two houses gloss the sixty-fascicle text, where the friend's name reads “Well-Appearing” and not “Well-Seeing”—the name forms differing, while each of the two houses has a gloss of its own upon this section. Fazang glosses the name as the practice of giving accomplished within and the surpassing recompense appearing without, and therefore named Well-Appearing; he further brings out the sentences of being mindful of the previous teaching as a general one and a particular eleven, judges the work as eleven sentences, and records the original Indian name of the dharma gate as the bodhisattva liberation of the Unresting Lamp of Knowledge. Zhiyan for his part judges this section in three divisions, brings out the name of the dharma gate as the dharma gate of the bodhisattva's attesting brightness that accords, and records the sentences of being mindful of the previous teaching as thirteen. The numbers of the three houses each stand upon their own text—Fazang and Zhiyan upon the sixty, Chengguan upon the eighty. The Yanyi chao has besides, in fascicle sixty-one, a gloss proper to this section: first it glosses the name Well-Seeing as assigned to the joyful practice — giving gladdens oneself and others, and so it is called joyful; then it opens the seven sentences upon beings one by one: false imagining as cause is just being without nature; the depth and subtlety of the consciousness of ripened recompense is spoken of by the ādāna consciousness and the continuity of the flowing stream; the images that are transformed divide into the inner realm (seeds, faculties and body) and the outer (the vessel-world); and “all adorn the Dharma realm and yet there is no adorning” is witnessed by the Diamond’s “to adorn is just not to adorn” — though one adorns, there is no mind that adorns, and only when phenomena and principle are unobstructed is it true adorning.
There is besides a line of the parallel translations. The forty-fascicle Avataṃsaka likewise carries this chapter: there the friend's name reads “Wondrous-Seeing” and the land “Three Eyes”; the sentences of the profound in being mindful are listed as fourteen (the eighty has thirteen, the sixty twelve); in the stretch of the kalpas among the times an item of one middling kalpa is brought out besides; the dharma gate is named the bodhisattva liberation of the Inexhaustible Lamp That Accords, adding “inexhaustible” upon the lamp; the stretch upon the hard to see has besides the simile of the udumbara flower; and the next friend is the land Fullness of Much Hearing, the city Wondrous Gate, and the boy Sovereign Master of the Faculties, a city being named over and above the land. And in the stretch of the work there are besides four places of substantial difference. What the pāramitās fulfilled: the eighty reads “fulfilled the ocean of the six kinds of pāramitā,” setting up six as a number, while the forty reads “fully completed all the gates of the pāramitās” and sets up no number—the one telling what is fulfilled in terms of the six perfections, the other in terms of all the gates. The third sentence of the work: the eighty says of the buddha-lands that they are “all of them adorned and made pure,” making that the work it distinguishes, while the forty says they “all present themselves” and puts the adorning and the purifying into the reason, “by reason of the vow-power of a bodhisattva accomplished in universally adorning and purifying them”—the adorning told in the one within the work, in the other within the reason. The fourth sentence of the work: what appears is in both the differing practices of beings, while the reasons differ—the eighty “because he fulfils the knowledge of the ten powers,” attached to the knowledge of the ten powers of a Buddha, the forty “because he obtains the fulfilling of the ocean of Samantabhadra’s gates of teaching,” attached to the ocean of Samantabhadra’s gates of teaching. The ninth sentence of the work: the eighty reads “by reason of the vow-power of entering all the gates of samādhi from a single gate of samādhi and making them all pure,” saying besides the entering of all the gates from one gate that they are all made pure, while the forty reads “by reason of the vow-power of entering and coming forth freely from all samādhis within a single samādhi,” telling it as the free entering and coming forth within a single samādhi and not attaching purity. Most worth attention is the seventh sentence of the work: the eighty reads “receiving unspeakably unspeakable dharmas of the Tathāgatas,” the receiving being in Well-Seeing himself, while the forty has the Tathāgatas pour down the rain of the Dharma into the minds of beings, the giver being the Tathāgatas and the receiver beings. One and the same sentence of the work is told in the one text from what is received for oneself and in the other from what benefits others—recorded side by side without judgment, and by it a reader may see how far one sentence of the sūtra can shift among the three translations.
In the text of one section, the first half is walking and the latter half is walking. The first half is Sudhana walking here, the latter half is Sudhana walking away; and the man in the middle is walking back and forth in a wood as well. At the head of the ten practices no picture of sitting down is given—what is called practice was always just such a thing as does not stop.
考據Apparatus
善財第十一友善見比丘，是十行位十善友之第一人。澄觀於此子起句即立十行總綱——「大文第三善見已下有十善友，寄十行位，位各一人」，而判本節「初善見比丘，寄歡喜行，文亦具六」。全子一千七百餘字，無偈頌。文之骨在四段：念前友教十三句甚深（澄觀分初總、餘別，別開約菩薩二句·約眾生七句·合辨三句，逐句繫由）；見在林中經行之正報相好與依報諸神；善見自述年少出家而於三十八恒河沙佛所淨修梵行；「一念中」十二句業用（澄觀判「有十二句，各先辨業用、後出所由」，總云一念者以得無依無念智故）。法門名「菩薩隨順燈解脫門」，澄觀釋名繫於「用無念之真智，順法順機，無不照故」，推勝一段判為五重：家族勝·報命勝·內智勝·報體勝·業用勝。李通玄別立一軌，以三眼國之三眼為法眼智眼慧眼，以「一燈然百千燈」釋隨順燈，並問「何故十行之初先見比丘」。七處平滿之所指，澄觀作兩手兩足兩肩及項，通玄作兩手兩足兩肩馬王陰藏——二說俱錄不判。六十本此子作「善現比丘」「救度國」「隨順菩薩燈明法門」，諸侍從一概作「天」而不作「神」。法藏《探玄記》與智儼《搜玄記》皆疏六十本，其名形作「善現」，二家於本節各有專釋（探玄記十行總標·歡喜行五分·釋名·業用十一句·法門原名；搜玄記三科·念前十三句·法門體用之名）；《演義鈔》於本節檢「善見」零命中，據實標闕。
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）；善見比丘＝〔T10 0349b23〕–〔0350b28 前〕 |
| 澄觀《華嚴經疏》 | 十行總綱起〔T35n1735 0933b02〕；本節正釋「初善見比丘，寄歡喜行」〔0933b03〕，訖於次友自在主科前〔0933c27〕 |
| 澄觀《演義鈔》 | 卷六十一〔T36n1736 0674b12–0674c07〕專釋：十行位總標·善見寄歡喜行釋名·約菩薩二句·約眾生七句逐釋（引《楞伽》《淨名》《金剛》） |
| 法藏《探玄記》（六十華嚴疏） | 所疏六十本名形作「善現」，本節有專釋：十行善知識總標〔T35n1733 0464b17〕；初歡喜行五分〔0464b18〕；釋名〔0464b20〕；業用十一句〔0464c19〕；結法門名〔0464c23〕 |
| 李通玄《新華嚴經論》 | 十行十善友總標〔T36n1739 0966b19〕；前友導入本節之五門〔0966b21〕；正入當位六門〔0966c02〕；釋名〔0966c08〕；相好表法〔0966c23〕以下；十一神表法以下續釋〔0967a11〕–〔0968b01〕；本節昇進五門〔0968a20〕 |
| 智儼《搜玄記》（六十華嚴疏） | 所疏六十本名形作「善現」，本節有專釋：十行位總標與初歡喜行〔T35n1732 0094a06〕；三科〔0094a07〕；依教進入七節〔0094a10〕；正入法界二分〔0094a13〕 |
澄觀之十行總綱——本節為十行之首，故科文自此立一大段：
「大文第三善見已下有十善友，寄十行位，位各一人。」〔T35n1735 0933b02〕
「初善見比丘，寄歡喜行，文亦具六。」〔0933b03〕
「寄十行位」「寄歡喜行」皆澄觀承古德之科判，非經文自標。
六分之科——本節之骨，逐分之起句如次：
「初依教趣求，中亦二：先念前友教中有十三句，初總、餘別。」〔T35n1735 0933b04〕
「二趣求後友。於市肆等處處求者，顯隨緣造修，無不在故。」〔0933b17〕
〔T35n1735 0933b18〕「第二「見在林中」〔T35n1735 0933b18〕下見敬諮問中，先見、次敬、後問。見中三：先見身勝相。」
〔T35n1735 0933c05–0933c06〕「第三「善見答」〔T35n1735 0933c05〕下正示法界，中二：初示依緣得法、後「又善男子」〔T35n1735 0933c06〕下顯法業用。」
「第四謙己推勝中，謙己結前。」〔0933c16〕
澄觀本節窗末作「餘並可知。指示後友，次文當說。」〔T35n1735 0933c26〕——指示後友一分於本窗僅出科名，其釋文跨入次節之窗；第六分澄觀於本窗未出科名亦未別出釋文，二分本節俱據實標闕。
李通玄之三科（就八十本·分段之界與澄觀異）——通玄於本節前後立三段科文：其一在前友段末，就如諸菩薩以下十一行經立五門，繫前友推德導入本節之段；其二為本節正入當位之六門；其三在卷三十六之首，就諸菩薩摩訶薩以下二十一行半經立五門，方繫本節指示後友之昇進段。
〔T36n1739 0966b21–b24〕「於此第一初行中，「如諸菩薩」〔T36n1739 0966b21〕已下至「辭退而去有」〔T36n1739 0966b22〕十一行經，於中文義約分為五門：一推德昇進、二示善知識方所、三舉國土名、四舉善知識名號、五禮敬辭去。」（繫前友推德導入本節之段）
〔T36n1739 0966c02〕「第一正入當位法門中，自「爾時」〔T36n1739 0966c02〕已下至「我唯知此菩薩隨順燈解脫門」〔T36n1739 0966c02〕，於此段中經文，義分為六門：一善財思惟菩薩所住行有、一十三種甚深、二漸次遊行至三眼國、三推覓善見比丘、四見在林中經行往返天龍恭敬、五善財頂敬申請所求、六善見比丘授與善財經行恒遍十方菩薩隨順燈解脫門。」
〔T36n1739 0968a20–a24〕「第二推德昇進門中，自「諸菩薩摩訶薩」〔T36n1739 0968a20〕已下至「辭退而去」〔T36n1739 0968a21〕有二十一行半經，於中文義約分五門：一推德昇進、二示善知識方處國土、三示善知識居止處所在河渚中、四舉善知識名號名為自在主、五頂禮致敬辭退而去。」（繫本節指示後友之段）
通玄復標本節於十行十善友中之位：
「於此十行中，從初善見比丘已下至出家外道名為遍行，是十行中十箇善知識。」〔T36n1739 0966b19〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 善見 | — | 本節「周遍求覓善見比丘」〔T10n0279 0349c02〕 | 第十一善友之名；李通玄釋「明此法眼、智眼、慧眼善見諸法，善見一切眾生根性，應時教化而令解脫故，號善見也」〔T36n1739 0966c09–0966c11〕。六十本作「善現比丘」〔T09n0278 0703c08〕 |
| 比丘 | —（「比丘」本即古傳音寫） | 本節「周遍求覓善見比丘」〔T10n0279 0349c02〕 | 出家五眾之一；李通玄別傳一義「比丘者，此名滅諍，能化眾生煩惱見諍故名比丘」〔T36n1739 0966c11〕 |
| 歡喜行 | — | 澄觀「初善見比丘，寄歡喜行」〔T35n1735 0933b03〕 | 十行之第一；經文本身無此位名，是澄觀承古德之寄位科 |
| 三眼國 | — | 本節「漸次遊行，至三眼國」〔T10n0279 0349c01〕 | 善見所住之國；李通玄「國土名三目者，一法眼、二智眼、三慧眼」〔T36n1739 0966b26〕。六十本作「救度國」〔T09n0278 0703c07〕 |
| 經行 | — | 本節「見在林中，經行往返」〔T10n0279 0349c02〕 | 往來行道之修法；本節始終不離此二字——見時經行，說法門時亦云「我經行時」〔0350a12〕 |
| 七處平滿 | — | 本節「胸標卍字，七處平滿」〔T10n0279 0349c06〕 | 佛三十二相之一；所指之七處古德二說，見第六目 |
| 卍字 | — | 本節「胸標卍字」〔T10n0279 0349c06〕 | 佛之胸相；六十本作「胸有德字勝妙莊嚴」〔T09n0278 0703c12〕 |
| 尼拘陀樹 | nyagrodha（古德音寫作「尼拘陀」「尼拘」·此依底本與晉經所傳） | 本節「上下端直如尼拘陀樹」〔T10n0279 0349c08〕 | 其樹縱廣相稱，故取以喻身之上下端直；六十本作「其身圓滿如尼拘樹王」〔T09n0278 0703c14〕 |
| 頻婆果 | bimba（古德音寫作「頻婆」） | 本節「脣口丹潔如頻婆果」〔T10n0279 0349c05〕 | 其果色赤，取以喻脣口之丹潔 |
| 恒河沙 | —（「恒河」本即古傳音寫） | 本節「於三十八恒河沙佛所淨修梵行」〔T10n0279 0349c29〕 | 不可數之喻數；六十本作「三十八恒沙」〔T09n0278 0704a01〕。澄觀「供三十八恒沙者，過前位故」〔T35n1735 0933c10〕 |
| 那由他 | nayuta（古德音寫作「那由他」） | 本節「億歲、那由他歲」〔T10n0279 0350a03〕 | 大數名；所修時分之一節 |
| 波羅蜜 | pāramitā（古德所傳音寫作「波羅蜜」） | 本節「滿足六種波羅蜜海」〔T10n0279 0350a07〕 | 六度；本節以「海」字繫之顯其無盡 |
| 陀羅尼 | dhāraṇī（古德所傳音寫作「陀羅尼」） | 本節「得證阿僧祇差別法住持法輪陀羅尼力故」〔T10n0279 0350a22〕 | 總持；十二句業用之第七所出之由 |
| 因陀羅網 | indra-jāla（古德所傳音寫作「因陀羅」） | 本節「得能淨一切行如因陀羅網願力故」〔T10n0279 0350a24〕 | 帝釋殿網，珠珠互映；十二句業用之第八所出之由 |
| 隨順燈解脫門 | — | 本節「我唯知此菩薩隨順燈解脫門」〔T10n0279 0350b04〕 | 本節之法門名；澄觀釋名「用無念之真智，順法順機，無不照故」〔T35n1735 0933c17〕。六十本作「隨順菩薩燈明法門」〔T09n0278 0704b03〕 |
| 名聞國 | — | 本節「有一國土，名曰：名聞」〔T10n0279 0350b17〕 | 後友之處；六十本作「輸那」〔T09n0278 0704b13〕 |
| 自在主 | — | 本節「有一童子，名：自在主」〔T10n0279 0350b18〕 | 第十二善友之名；六十本作「釋天主」〔T09n0278 0704b13〕 |
三、譬喻·修辭
(一) 十三個「甚深」之排比——本節起手不寫行路，寫念。十三句句句以「思惟」起、以「甚深」結〔T10n0279 0349b23–b29〕，所思之境自菩薩之行法而下至眾生之心言、而下至世間之業飾，逐層而降而皆稱甚深。澄觀判其序云「初總、餘別」〔T35n1735 0933b05〕，並於別中分三層繫之，見第五目。
(二) 相好之喻依五物——本節寫善見之正報，取五物為喻：青蓮華（眼目修廣）·頻婆果（脣口丹潔）·淨居天（其身殊妙）·尼拘陀樹（上下端直）·雪山王（種種嚴飾）〔T10n0279 0349c05–c09〕。五喻之中，二取草木、一取果、一取天、一取山，自小而大而上而高，與所喻之身分自面目而至全身之序相應。
(三) 「若沈若舉，若智非智」之雙非修辭——經文寫心相不從正面立，從遣立：「於諸境界心無所動，若沈若舉，若智非智，動轉戲論，一切皆息」〔T10n0279 0349c10–c12〕。澄觀就此立止觀雙運之釋，並指出連雙非本身亦須再遣：
「即止觀雙運，止過則沈、智過則舉，不沈不舉則正受現前，不智不愚則雙契中道。起念止觀皆成動轉，雙非再遣未離戲論，雖止觀雙運而無心寂照則一切皆息，為踐如來所行之道，隨所履道即是法門。」〔T35n1735 0933b28–0933c03〕
(四) 諸神各作一事之並列修辭——依報一段列十一神，神神各繫一動作：主方之神引導·足行諸神承足·無盡光神破闇·閻浮幢林神雨華·不動藏地神現藏·普光明虛空神嚴空·成就德海神雨寶·無垢藏須彌山神禮敬·無礙力風神雨香華·春和主夜神投地·常覺主晝神放光〔T10n0279 0349c17–c24〕。名與所作相應（無盡光神舒光·不動藏地神現藏·普光明虛空神莊嚴虛空），是本段最整齊之一組對位。
(五) 時分之遞增修辭——所修時分自「一日一夜」起，經七日七夜·半月·一月·一歲·百歲·萬歲·億歲·那由他歲而至「不可說不可說歲」，復自「一小劫」起，經半大劫·一大劫·百大劫而至「不可說不可說大劫」〔T10n0279 0350a01–a06〕。二段皆以「乃至不可說不可說」收，前段收於歲、後段收於劫——一日之修與不可說劫之修並列於同一串，是本段之所以動人處。
(六) 「一念中」十二句之句式——十二句句句以「一念中」起、以「故」結，中間先出業用、後出所由〔T10n0279 0350a12–b04〕。澄觀判之：「二顯法業用中，有十二句，各先辨業用、後出所由。」〔T35n1735 0933c13〕十二句之時間單位皆是「一念」，而所現之量自「一切十方」而至「一切三世海」——以最短之時攝最廣之量，即本節之修辭骨幹。
(七) 燈喻——法門名「隨順燈」，推勝一段即就燈立喻：「如金剛燈」「常然智燈無有盡滅」〔T10n0279 0350b05–b07〕。李通玄別開一義，以燈燈相然釋「隨順」：
「林中經行往返者，明入生死度眾生，令諸眾生得出世涅槃之樂。又令不住涅槃，起大悲願入於生死。又度眾生令至涅槃是往返義，如是轉轉無有休息，猶如一燈然百千燈，冥者皆明，明終不盡故，以隨順燈法門授與善財故，以林中經行往返所表也。」〔T36n1739 0966c18〕
(八) 山喻之三用——推勝一段三用山喻而所取不一：「如金剛山無能壞者」〔T10n0279 0350b10〕取其不可壞，「其身妙好如真金山」〔0350b11〕取其色相之勝，「必破一切障礙大山」〔0350b14〕取其可破。同一「山」字，二為所取、一為所破。
四、異譯對勘
本節經文要句之漢譯校本：實叉難陀 T279（底本）· 佛馱跋陀羅 T278（晉譯六十華嚴〈入法界品第三十四〉·卷四十八）· 般若 T10n0293（貞元四十華嚴·唯品三十九〈入不思議解脫境界普賢行願品〉）。六十本此子善友名作「善現」，處名作「救度國」；四十本善友名作「妙見」，處名作「三目國」——俱與八十本異，故其對位不以譯語求而以場景結構定（城邑·比丘·林中經行·相好·三十八恒河沙佛·法門名·南方指示七項相當）。
句一 念前教之十三句甚深
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，善財童子思惟菩薩所住行甚深，思惟菩薩所證法甚深，思惟菩薩所入處甚深，思惟眾生微細智甚深，思惟世間依想住甚深 | T10n0279 0349b23 |
| 佛馱 T278 | 爾時，善財童子正念思惟甚深法門、思惟甚深法界、思惟甚深法地、思惟甚深眾生、思惟甚深諸行 | T09n0278 0703c01 |
| 實叉 T279 | 思惟眾生心流注甚深，思惟眾生如光影甚深，思惟眾生名號甚深，思惟眾生言說甚深 | T10n0279 0349b26 |
| 佛馱 T278 | 思惟甚深眾生心流、思惟甚深眾生如光、思惟甚深諸法之性、思惟甚深眾生語法 | T09n0278 0703c03 |
異文所繫：(甲) 句式次第互倒——80 作『思惟＋所思之事＋甚深』，60 作『思惟甚深＋所思之事』。(乙) 所思之目二本互異：80 之「菩薩所住行甚深」「菩薩所證法甚深」「菩薩所入處甚深」三句，對 60 之「思惟甚深法門」「思惟甚深法界」「思惟甚深法地」三句；80 之「思惟眾生名號甚深」對 60 之「思惟甚深諸法之性」，80 之「思惟眾生言說甚深」對 60 之「思惟甚深眾生語法」。(丙) 句數三本互異：80 列十三句（底本「思惟」實計十三見）、60 列十二句、40 列十四句。古德所判之數各依其本照錄——法藏就六十本判「初一句總念前般若普莊嚴門；下十一句別」〔T35n1733 0464b24〕，總別合為十二；智儼就六十本判「念法中有十三句」〔T35n1732 0094a11〕。誌錄不判。
句二 趣求之處與所求之人
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 漸次遊行，至三眼國，於城邑聚落、村隣市肆、川原山谷、一切諸處，周遍求覓善見比丘 | T10n0279 0349c01 |
| 佛馱 T278 | 漸漸遊行，至救度國，於城都、聚落、村邑、市里、仙人住處、山林、曠野，周遍推求善現比丘 | T09n0278 0703c07 |
異文所繫：(甲) 國名異——80「三眼」，60「救度」。(乙) 善友名異——80「善見」，60「善現」。(丙) 所歷之處，80 列四目（城邑聚落·村隣市肆·川原山谷·一切諸處），60 列七目而別有「仙人住處」「曠野」。誌錄不判。
句三 林中經行與正報相好
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 見在林中，經行往返，壯年美貌，端正可喜。其髮紺青右旋不亂，頂有肉髻，皮膚金色，頸文三道，額廣平正，眼目修廣如青蓮華，脣口丹潔如頻婆果，胸標卍字，七處平滿 | T10n0279 0349c02 |
| 佛馱 T278 | 見彼比丘在林經行，形貌端嚴顏容姝妙；其髮右旋如紺青色，頂有肉髻，身色紫金，其目長廣如青蓮華，脣口丹色如頻婆果，頸項圓直脩短得所，胸有德字勝妙莊嚴，七處平滿 | T09n0278 0703c08 |
| 實叉 T279 | 其臂纖長，其指網縵，手足掌中有金剛輪。其身殊妙如淨居天，上下端直如尼拘陀樹，諸相隨好，悉皆圓滿，如雪山王種種嚴飾，目視不瞬，圓光一尋 | T10n0279 0349c06 |
| 佛馱 T278 | 其臂纖長，手指縵網金輪莊嚴，𦟛髀鹿腨，腰腹不現，師子上身如淨居天 | T09n0278 0703c13 |
| 佛馱 T278 | 其身圓滿如尼拘樹王，相好莊嚴如雪山王，出諸良藥，圓光一尋，諸根調伏，目視安諦，智慧無礙，猶如大海 | T09n0278 0703c14 |
異文所繫：(甲) 80「壯年美貌，端正可喜」對 60「形貌端嚴顏容姝妙」，一就年與貌、一就形與容。(乙) 80「皮膚金色」對 60「身色紫金」；80「頸文三道」對 60「頸項圓直脩短得所」；80「額廣平正」60 無對句；80「胸標卍字」對 60「胸有德字」。(丙) 60 別有「𦟛髀鹿腨，腰腹不現」二相而 80 無。(丁) 淨居天之喻所繫者異——80 繫於「其身殊妙」，60 繫於「師子上身」。(戊) 尼拘陀樹之喻所繫者亦異——80 作「上下端直」，60 作「其身圓滿」。(己) 60 別有「出諸良藥」「諸根調伏」二句，80 無。誌錄不判。
澄觀明判
此二喻所繫，澄觀兩處皆取晉經之配當而明下其判：
「言其身殊妙如淨居天者，準晉經，即師子上身相矣。」〔T35n1735 0933b22〕
「上下端直如尼拘陀樹者，準晉經云其身圓滿如尼俱陀樹，此則但是一相。」〔0933b23〕
前判以八十本之淨居天喻即晉經之師子上身相；後判以尼拘陀樹之喻於晉經但屬一相。
句四 心相與依報侍從
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 智慧廣博猶如大海，於諸境界心無所動，若沈若舉，若智非智，動轉戲論，一切皆息 | T10n0279 0349c10 |
| 佛馱 T278 | 其心不動，一切世間所不能壞，天龍八部恭敬圍遶 | T09n0278 0703c17 |
| 實叉 T279 | 主方之神隨方迴轉引導其前，足行諸神持寶蓮華以承其足，無盡光神舒光破闇，閻浮幢林神雨眾雜華，不動藏地神現諸寶藏 | T10n0279 0349c17 |
| 佛馱 T278 | 彼比丘經行時，地天持地，步天出寶蓮華隨覆其迹，無盡圓滿天除滅眾闇，覺天雨雜華雲，不動藏天現諸寶藏 | T09n0278 0703c18 |
| 實叉 T279 | 普光明虛空神莊嚴虛空，成就德海神雨摩尼寶，無垢藏須彌山神頭頂禮敬曲躬合掌，無礙力風神雨妙香華，春和主夜神莊嚴其身舉體投地 | T10n0279 0349c20 |
| 佛馱 T278 | 普光勝虛空天莊嚴虛空，妙德海天散寶供養，離垢藏須彌山天合掌禮侍恭敬供養，無礙力天起香華風雲而供養之，夜天以莊嚴身五體敬禮 | T09n0278 0703c21 |
異文所繫：(甲) 心相一段之詳略最為懸殊——80 有「若沈若舉，若智非智，動轉戲論，一切皆息」之雙非四句，60 唯「其心不動，一切世間所不能壞」二句；澄觀之止觀雙運釋唯就八十本立，六十本無此文可繫。(乙) 侍從之通稱異——80 一概作「神」，60 一概作「天」。(丙) 名之對位：80「足行諸神」對 60「步天」；80「無盡光神」對 60「無盡圓滿天」；80「閻浮幢林神」對 60「覺天」；80「普光明虛空神」對 60「普光勝虛空天」；80「成就德海神」對 60「妙德海天」；80「無垢藏須彌山神」對 60「離垢藏須彌山天」；80「春和主夜神」對 60「夜天」；80「常覺主晝神」對 60「常覺日天」。60 別有「地天持地」而 80 作「主方之神隨方迴轉引導其前」。誌錄不判。
句五 善財之問與善見之答
| 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，求菩薩行。我聞聖者善能開示諸菩薩道，願為我說：菩薩云何學菩薩行？云何修菩薩道？ | T10n0279 0349c25 |
| 佛馱 T278 | 大聖！我向阿耨多羅三藐三菩提求菩薩行，我聞大聖善能開導諸菩薩道，云何菩薩學菩薩行、修菩薩道，願分別說。 | T09n0278 0703c26 |
| 實叉 T279 | 善男子！我年既少，出家又近。我此生中，於三十八恒河沙佛所淨修梵行 | T10n0279 0349c29 |
| 佛馱 T278 | 善男子！我年既少，出家日近，自我生來，於三十八恒沙佛所淨修梵行 | T09n0278 0703c29 |
| 實叉 T279 | 或有佛所一日一夜淨修梵行，或有佛所七日七夜淨修梵行，或有佛所半月、一月、一歲、百歲、萬歲、億歲、那由他歲，乃至不可說不可說歲 | T10n0279 0350a01 |
| 佛馱 T278 | 或於一佛所，七日七夜淨修梵行，或餘佛所半月、一月、一歲、百歲、億那由他歲、乃至不可說不可說歲 | T09n0278 0704a02 |
異文所繫：(甲) 呼格異——80「聖者」，60「大聖」；請詞之位亦異，80「願為我說」在問前，60「願分別說」在問後。(乙) 「出家又近」／「出家日近」；「我此生中」／「自我生來」。(丙) 三十八之數二本全同，唯 80 作「恒河沙」、60 作「恒沙」。(丁) 時分之目，80 有「一日一夜」一節而 60 無；80 別列「萬歲」「億歲」「那由他歲」三目，60 併作「億那由他歲」；劫之一段，80 作「或一小劫、或半大劫、或一大劫、或百大劫」，60 作「或一小劫、半劫、一劫、或阿僧祇劫」。誌錄不判。
句六 法門名·推勝·指示後友
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善男子！我唯知此菩薩隨順燈解脫門。如諸菩薩摩訶薩如金剛燈，於如來家真正受生，具足成就不死命根，常然智燈無有盡滅，其身堅固不可沮壞 | T10n0279 0350b04 |
| 佛馱 T278 | 善男子！我唯知此隨順菩薩燈明法門，諸金剛燈菩薩生諸佛家，具足成就不死命根無盡智慧；成無壞身，肢體具足，隨其所應悉能顯現 | T09n0278 0704b03 |
| 實叉 T279 | 善男子！於此南方，有一國土，名曰：名聞；於河渚中，有一童子，名：自在主。汝詣彼問：菩薩云何學菩薩行、修菩薩道？ | T10n0279 0350b17 |
| 佛馱 T278 | 善男子！於此南方有一國土，名曰輸那，彼有童子名釋天主，汝詣彼問云何菩薩學菩薩行、修菩薩道。 | T09n0278 0704b12 |
異文所繫：(甲) 法門名異——80「菩薩隨順燈解脫門」，60「隨順菩薩燈明法門」；「隨順」與「菩薩」二詞之次互倒，「解脫門」與「燈明法門」之結亦異。(乙) 推勝之句序異——80 作「不死命根」「常然智燈無有盡滅」「其身堅固不可沮壞」三句分列，60 併作「不死命根無盡智慧」而別出「成無壞身，肢體具足」。(丙) 後友之國名與人名俱異——80「名聞國」「自在主」，60「輸那」「釋天主」；而南方指示之句式二本相當。(丁) 戀德禮辭之末，80 作「辭退而去」〔T10n0279 0350b27〕，60 作「隨順教誨，辭退南行」〔T09n0278 0704b22〕，60 別有「隨順教誨」四字。誌錄不判。
句七 業用段之對勘（80 十二句 · 60 十一句）
八十本「一念中」十二句在〔T10n0279 0350a12–0350b04〕，六十本相當之段在〔T09n0278 0704a12–0704b02〕，句句以「故」結，實得十一句。法藏就六十本判其數與其所屬：
〔T35n1733 0464c19–0464c21〕「二就業用十一句，皆先辨業用、後出所因故。初三是前定願莊嚴力，次一是前普賢行力，餘七是前菩薩行願力。」
逐句對位如次（60 之句序依法藏『初三·次一·餘七』分列）：
| 60 句次 | 佛馱 T278 逐字 | 出處 | 所對 80 句 |
|---|---|---|---|
| 初三之一 | 善男子！我不離此經行處，悉見十方智慧無礙故 | T09n0278 0704a12 | 第一（一切十方皆悉現前·智慧清淨故） |
| 初三之二 | 一切法界悉現在前，於一念中過不可說不可說諸世界故 | T09n0278 0704a13 | 第二（一切世界皆悉現前·經過世界故） |
| 初三之三 | 於一念中嚴淨不可說諸佛世界，出生大願力故 | T09n0278 0704a15 | 第三（佛剎皆悉嚴淨·大願力故） |
| 次一 | 不可說不可說眾生方便門悉現在前，具十力智，出生普賢菩薩行願力故 | T09n0278 0704a16 | 第四（眾生差別行·十力智故）；60 之所由兼繫普賢行願 |
| 餘七之一 | 見不可說不可說諸佛悉現在前，於一念中恭敬供養不可說不可說世界微塵等佛，恭敬供養如來願力故 | T09n0278 0704a18 | 第五（諸佛清淨身）與第六（恭敬供養如來）——80 分列二句，60 併為一句 |
| 餘七之二 | 能聞受持不可說不可說諸佛法雲，分別了知阿僧祇諸法趣，出生法輪陀羅尼力故 | T09n0278 0704a20 | 第七（領受如來法·法輪陀羅尼故） |
| 餘七之三 | 不可說不可說菩薩行悉現在前，一切諸行皆悉清淨，滿足菩薩因陀羅網行願力故 | T09n0278 0704a22 | 第八（菩薩行海·因陀羅網願力故） |
| 餘七之四 | 不可說不可說諸三昧海悉現在前，一切三昧皆悉淨滿一三昧，出生一切三昧力故 | T09n0278 0704a24 | 第九（諸三昧海·一門入一切門故） |
| 餘七之五 | 不可說不可說諸根海皆現在前，一切根輪隨順時輪，出生安住諸根際願力故 | T09n0278 0704a26 | 第十（諸根海·一根見一切根故） |
| 餘七之六 | 不可說不可說時輪悉現在前，能一切時轉淨法輪，出生究竟眾生願力故 | T09n0278 0704a28 | 第十一（時·眾生界盡法輪無盡故） |
| 餘七之七 | 一切三世海悉現在前，分別一切世界三世，出生隨順智慧光明願力故 | T09n0278 0704b01 | 第十二（三世海·三世分位智光明故） |
異文所繫：(甲) 句數異——80 十二句、60 十一句；其差在見佛與供佛一節，80 分列第五、第六，60 併為一句。(乙) 領起之語異——80 句句以「一念中」起，60 唯三處用「於一念中」，餘句不繫此語。(丙) 60 第九句別有「一切根輪隨順時輪」一語，80 無。(丁) 古德之數各依其本照錄——法藏就六十本作業用十一句，澄觀就八十本作十二句〔T35n1735 0933c13〕。誌錄不判。
句八 四十本 T293 之對位
四十本此子善友名作「妙見」，本節相當之段在〔T10n0293 0702c19–0704a11〕。
| 目 | 般若 T293 逐字 | 出處 |
|---|---|---|
| 國名與友名 | 三目。彼有比丘，名曰妙見，汝詣彼問菩薩云何學菩薩行，修菩薩道。 | T10n0293 0702c19 |
| 念前甚深 | 爾時，善財童子隨順思惟菩薩所住行甚深，思惟菩薩所證法界際甚深……思惟眾生光明際甚深 | T10n0293 0702c22 |
| 時分之劫段 | 或有佛所，經一小劫、或一中劫、或一大劫，乃至不可說不可說阿僧祇劫 | T10n0293 0703b14 |
| 所滿之波羅蜜 | 圓滿一切波羅蜜門。 | T10n0293 0703b18 |
| 業用第三 | 一念中不可說不可說佛剎，皆悉現前，得普嚴淨成就菩薩願力故 | T10n0293 0703b28 |
| 業用第四 | 一念中不可說不可說眾生差別行，皆悉現前，得滿足普賢教門海故 | T10n0293 0703b29 |
| 業用第七 | 一念中不可說不可說如來降注法雨入眾生心，皆悉現前，得了知阿僧祇法門，隨順陀羅尼願力故 | T10n0293 0703c06 |
| 業用第九 | 一念中不可說不可說諸三昧海，皆悉現前，得於一三昧中，自在入出一切三昧願力故 | T10n0293 0703c11 |
| 法門名 | 菩薩隨順無盡燈解脫門 | T10n0293 0703c18 |
| 難見之喻 | 如是之人，難可得見，難得出現，如優曇華。 | T10n0293 0703c28 |
| 後友之處與名 | 善男子！於此南方，有一國土，名圓滿多聞，其中有城，名曰妙門，彼有童子，名根自在主。 | T10n0293 0704a01 |
異文所繫：(甲) 國名——80「三眼」，40「三目」，60 則作「救度」，前二本相當而 60 別出。(乙) 友名三本互異——80「善見」，60「善現」，40「妙見」。(丙) 念前甚深之句數：40 列十四句、80 十三句、60 十二句。(丁) 時分之劫段，40 別出一中劫一目，80 作半大劫而無中劫之目。(戊) 所滿之波羅蜜，80 作「滿足六種波羅蜜海」〔T10n0279 0350a07〕而立六為數，40 作「圓滿一切波羅蜜門」〔T10n0293 0703b18〕而不立數——一就六度說所滿，一就一切門說所滿。(己) 業用之第三，80 說佛剎「皆悉嚴淨」〔T10n0279 0350a15〕，以嚴淨為所辨之用；40 說佛剎「皆悉現前」〔T10n0293 0703b28〕，而以「得普嚴淨成就菩薩願力故」〔T10n0293 0703b29〕為所由——嚴淨一在用中說，一在所由中說。(庚) 業用之第四，所現同是眾生差別行而所由互異：80 作「滿足十力智故」〔T10n0279 0350a17〕，繫於佛之十力智；40 作「得滿足普賢教門海故」〔T10n0293 0703c01〕，繫於普賢教門之海。(辛) 業用之第七，80 以領受繫於善見自身，40 則以降注法雨繫於如來、以入心繫於眾生——施者受者之面互異。(壬) 業用之第九，80 作「得於一三昧門入一切三昧門皆令清淨願力故」〔T10n0279 0350a26〕，於一門入一切門之外復言皆令清淨；40 作「得於一三昧中，自在入出一切三昧願力故」〔T10n0293 0703c11〕，就一三昧中之自在入出說而不繫清淨。(癸) 法門名，40 於燈上別加無盡二字。(子) 難見一段，40 別有優曇華之喻，80 無。(丑) 後友之處與名，80「名聞」「河渚」「自在主」，60「輸那」「釋天主」，40「圓滿多聞」「妙門」「根自在主」——40 於國名之外別出城名一目。誌錄不判。
五、宗義之經據〔眼〕
(一) 十三句甚深之三層——約菩薩·約眾生·合辨。念前友教之十三句，澄觀判「初總、餘別」，別復分三，且逐句繫其所以深：
「初依教趣求，中亦二：先念前友教中有十三句，初總、餘別。別分為三：初二約菩薩論深，一所證法界，即事而真故；二入菩薩地智，唯證相應故。」〔T35n1735 0933b04–b05〕
「次有七句，約眾生辨深，一報類難知故；二妄想為因，即無性故；三染分行業，唯佛知故；四感異熟識，若種若現，恒轉如流不可知故；五所變影像，若內若外，緣無性故；六名無得物之功，而不失所名之物故；七文字言說皆解脫故。」〔0933b07〕
「後三句合辨前文，一染淨二分皆嚴法界而無嚴故；二上二分業不相知故；三各自莊飾淨染世間果報無失，即同真故。總上二分，皆是般若波羅蜜普莊嚴故，所以思之。」〔0933b13〕
十三句之總在首句「菩薩所住行甚深」，其下十二句分屬三層，末結於般若普莊嚴——是澄觀讀本段之眼。
(二) 「創離十住之家名為出家」——年少出家之位義。善見自云「我年既少，出家又近」，澄觀不作年齒讀，逕就位次釋之：
「今初，分三：初總序，初入行位故云年少，創離十住之家名為出家。」〔T35n1735 0933c07–0933c08〕
年少者，初入十行故；出家者，方離十住之家故。此判是本節繫於十行之首的關鍵之語。
(三) 「我此生中」之二義——念劫圓融·入解行生。何以一生之中能於三十八恒河沙佛所淨修梵行？澄觀出二義：
「又近言我此生者，略有二義：一念劫圓融故，如毘目處說；二顯入解行生，非見聞生故。供三十八恒沙者，過前位故。」〔T35n1735 0933c08–0933c10〕
前義就時，一念與多劫相入故一生能含多劫之修；後義就生，此生非見聞位之生而是解行位之生。而三十八之數，澄觀繫於「過前位故」。
(四) 「總云一念者，以得無依無念智故」——十二句業用之所以。十二句何以皆繫於「一念中」？澄觀直下一語：
「二顯法業用中，有十二句，各先辨業用、後出所由。然不出願智行，如文思之。總云一念者，以得無依無念智故，無法不現。」〔T35n1735 0933c13–0933c14〕
無依無念之智不待起念而照，故無一法不於一念現前——十二句之量之所以能如此，其據在此一句。
(五) 隨順燈之釋名——用無念之真智，順法順機。法門名之立，澄觀繫於前段之無念智：
「第四謙己推勝中，謙己結前。名隨順燈者，用無念之真智，順法順機，無不照故。」〔T35n1735 0933c16–0933c17〕
燈者照義，隨順者兩順——順法故無所不照，順機故所照皆當。此釋正與前段「無依無念智」相承。
(六) 推勝五重——家族·報命·內智·報體·業用。「如諸菩薩摩訶薩」以下，澄觀判為五重，並逐重繫其所以：
〔T35n1735 0933c18–0933c19〕「後「如諸」〔T35n1735 0933c18〕下推勝中，初句為總，亦別顯家族勝。上但云燈照未必常，故今推之，明金剛智燈親證真如為真正，生則常照矣，不同解行生也。」
〔T35n1735 0933c21–0933c24〕「二報命勝，由所證常故，即金剛義。三內智勝，如於所證無盡滅故，即是燈義。四報體勝，法性成身，相不遷故，亦金剛義。五「現於」〔T35n1735 0933c24〕下明業用勝，即對上隨順義，以是即體之用故，皆不可壞。」
五重之中，第二、第四繫金剛義，第三繫燈義，第五繫隨順義——法門名「隨順燈」與經文「金剛燈」二名，於此五重中各得其配。
(七) 華嚴宗眼之落點——寂照與造修不二。本節之眼不在別立一義，在經文自身之一組相反：一面是「於諸境界心無所動……動轉戲論，一切皆息」〔T10n0279 0349c10–c12〕，一面是「不遲不速，審諦經行」〔0349c14〕與十二句之遍現十方。澄觀於前者判「雖止觀雙運而無心寂照則一切皆息」，而即接「為踐如來所行之道，隨所履道即是法門」〔T35n1735 0933c03〕——所履之道即是法門，故寂與行非二事。趣求之處亦然：
「二趣求後友。於市肆等處處求者，顯隨緣造修，無不在故。」〔T35n1735 0933b17〕
於市肆村隣求覓善知識，正顯造修不擇處。
(八) 李通玄之異軌——三眼與比丘之表法。通玄不循寄位之科而以表法讀之，於國名立三眼：
「國土名三目者，一法眼、二智眼、三慧眼。」〔T36n1739 0966b26〕
「此是三眼國土，明隨世利生，智眼觀根、法眼知法、慧眼決擇正邪。此三是一，隨用說三。」〔0966b28〕
於十行之首何以是比丘，通玄自設問答：
「何故十行之初先見比丘？答曰：為明菩薩所行之行，皆令一切眾生無諍離染出世間故。為行之首，皆須無染出世間，以此先見比丘。明心離世間，方堪處俗同光利物。」〔T36n1739 0966c12〕
又以林釋行之廣：「在林中經行者，表行廣多如林覆蔭。根莖枝葉花果，明濟俗行如是故。」〔0966c16〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
十行總綱與寄位：「大文第三善見已下有十善友，寄十行位，位各一人。初善見比丘，寄歡喜行，文亦具六。」〔T35n1735 0933b02–0933b03〕
見身勝相之所以：「見中三：先見身勝相。見在林者，行之初故。同佛相者，如說修行，順佛果故。」〔0933b19–0933b20〕
七處平滿之所指：「於中七處平滿者，兩手、兩足、兩肩及項。」〔0933b21〕
相數之計：「言諸相隨好者，上但列十四，故總結之。目視不瞬、圓光一尋復是二相，都列十六耳，餘至瞿波處釋。」〔0933b25–0933b27〕
侍從之表法不說：〔T35n1735 0933c04–0933c05〕「三「無量」〔T35n1735 0933c04〕下明諸侍從，不無表法，恐繁不說。敬問可知。」
所作成益之三分：〔T35n1735 0933c11–0933c13〕「次「或有」〔T35n1735 0933c11〕下明所修時分。後「聽聞」〔T35n1735 0933c12〕下所作成益。於中，初自修願智行、次見果用、後知佛修因。」
本節科之收束與跨窗科名：「餘並可知。指示後友，次文當說。」〔T35n1735 0933c26〕（「指示後友」四字為科名，其釋文跨入次節之窗）
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〕
李通玄《新華嚴經論》T36n1739（表法異軌）
十行十善友之界：「於此十行中，從初善見比丘已下至出家外道名為遍行，是十行中十箇善知識。」〔T36n1739 0966b19〕
前友導入五門·正入當位六門·本節昇進五門：見第一目所引〔T36n1739 0966b21〕〔0966c02〕〔0968a20〕。
推德勝進之起句（前友段）：〔T36n1739 0966b25〕「從「如諸菩薩摩訶薩」〔T36n1739 0966b25〕已下是推德勝進。」
推德昇進之起句（本節段）：〔T36n1739 0968a25〕「從「如諸菩薩」〔T36n1739 0968a25〕已下，是推德昇進。」
釋善見之名：「比丘號善見者，明此法眼、智眼、慧眼善見諸法，善見一切眾生根性，應時教化而令解脫故，號善見也。」〔0966c08〕
釋比丘之名：「比丘者，此名滅諍，能化眾生煩惱見諍故名比丘。」〔0966c11〕
相好逐一表法（通玄於澄觀但云「同佛相者，如說修行，順佛果故」處，逐相繫其報業）：
「又壯年美貌端正可喜者，明能行諸行為壯年也，美貌端正是行報生故。又心端行正名為端正。」〔T36n1739 0966c23〕
「其髮紺青右旋不亂者，心清行正所報生也。又右旋不亂者，順正法也。頂有肉髻者，智高德滿報生也。皮膚金色者，智淨心安素白無垢，慈悲利物業報所招。黃相是福德色也。」〔0966c25〕
「頸文三道者，是不妄言出報所生故。額廣平正者，智寬博達之報也。眼目脩廣如青蓮花者，以智悲慈所報得也。」〔0966c29〕
「脣口丹潔如頻婆果者，明赤色也，是南方色。以為南為离，离為日、為虛無、為心、為法門。以智為日，口為說法之門，以智慧日，口能詮表正法所生報也。胸標卍字者，業清涼所生。」〔0967a03〕
「七處平滿者，兩手、兩足、兩肩、馬王陰藏為七處滿。其臂纖長者，引接成善所生報業。其指網縵，以教漉眾生所生報業。手足中有金剛輪，明轉法輪利眾生所生業果。」〔0967a07〕
十一神之表法（澄觀於此一段但云「恐繁不說」〔T35n1735 0933c04〕，通玄則逐神繫其表法）：
「主方神隨方迴轉引導其前者，方法也，法隨眾生根器，迴轉引接眾生。方無定相，即法無定相。足行神持蓮花以承其足者，表行無行。無染無盡光神舒光破闇者，以教光破惑也。」〔T36n1739 0967a16〕
「閻浮幢林神雨眾雜華者，明以廣多善言眾行引眾生，令住戒定慧香花故。不動藏地神現諸寶藏者，此是禪定行，能現智慧之寶藏故。普光明虛空神莊嚴虛空者，明以正智慧觀照諸法莊嚴法空起差別智，行差別行不離法空故。」〔0967a20〕
「成就德海神雨摩尼寶者，明以普賢大願成就大慈悲之德，普雨法雨利益眾生故。須彌山神頭頂禮敬曲躬合掌者，明謙下離慢恭敬行也。」〔0967a25〕
「無礙力風神雨妙香花者，明柔軟語、敬語、無我語、和悅語、無麁惡語、知時語、不妄語、利益語、如法語、讚歎語，一切眾善語皆為無礙力。」〔0967a28〕
「春和主夜神莊嚴其身舉體投地者，明慈悲和悅常處生死之夜，令眾生見者皆悉歡喜、發生善根，名為春和主夜神。」〔0967b08〕
「常覺主晝神執普照諸方摩尼幢住在虛空放大光明者，明法空根本智照諸眾生，以差別智度，令解脫故。」〔0967b12〕
發心之釋：「時善財童子詣比丘所已下，申請所求，皆云已發無上菩提心者，明於初文殊師利所已發菩提心，即達菩提體無行無修無求、無得無證」〔T36n1739 0967b14〕
年少出家與我此生之釋：
「比丘答善財言我年既少出家又近，明始從十住初生諸佛智慧，而生此行，名為年少出家又近。」〔T36n1739 0967b22〕
「我此生中者，即明不見始終之生中也。」〔0967b28〕
三十八恒河沙之釋（通玄以三十箇法加八正道立此數，與澄觀之「過前位故」異軌）：
「於三十八恒河沙佛所淨修梵行者，明十住、十行、十迴向以三十箇法均調智悲，以此三十箇隨位佛因果法互參，智悲無盡，故云三十。不離八正道行門，故云三十八恒河沙佛所淨修梵行。」〔T36n1739 0967b29〕
「前慈行童女即云三十七恒河沙，即表三賢七覺之行；此云三十八恒河沙佛所者，即勝進至八正道故。」〔0967c04〕
時分與六波羅蜜之釋：「此明出世道滿足六波羅蜜，餘四方便、願、力、智波羅蜜等，是入生死成大悲行故。此是比丘，但云六度，不云十波羅蜜也。」〔T36n1739 0967c13〕
一念業用之釋（願智一對）：
「此一段明遠近含容不可遷，不可具陳。總不出一念者，意明經行所表法身智體無依。以智無依故，即智無表裏中邊故。」〔T36n1739 0967c22〕
「智為願使，願是智王，悲行神通普賢行海皆由願使智。」〔0968a01〕
法門名與主伴之釋：
「法門名菩薩隨順燈解脫門者，明菩薩以自如來普光明智，順諸眾生行，起差別智，教化眾生恒令發明，無有休息，名菩薩隨順燈解脫門。」〔T36n1739 0968a04〕
「此是歡喜行，行檀波羅蜜為主，餘九為伴。以約智門中，一行之中通修眾行；以約位門中，偏修六波羅蜜出世之行。」〔0968a08〕
昇進段之釋（國名·河渚·童子·自在主）：「國土號名聞者，依教主立名，為教主有名聞故。河渚中居止者，表戒為河流，必入智海故。童子者，為明戒淨無染，號為童子。名自在主者，為明已從如來法身智果入俗利生，出世入纏、主導眾生皆自在故，以立名也。」〔T36n1739 0968a26〕
法藏《探玄記》T35n1733（六十華嚴疏·名形作「善現」）
十行善知識總標與歡喜行五分：
「自下明十行善知識，有十人，各當一位。初歡喜行中亦五分。」〔T35n1733 0464b17〕
釋名：「比丘善現者，行相超昇比丘，表示施行內成、勝報外現，故名善現。」〔T35n1733 0464b20〕
念前之總一別十一：「前中，初一句總念前般若普莊嚴門；下十一句別，一所證；二所依；三所度；四所行，亦是有為諸行無性；五剎那離生滅心；六幻現如光；七念理真性；次二念語義；後二念因果。」〔T35n1733 0464b24〕
年少出家與此生三釋：
「初中亦三：初年少出家日近者，初入行位，故名年少。創離十住之家，故云日近。」〔T35n1733 0464c08〕
「又云自我生來者，似於一生經爾所劫供彼諸佛。此何義也？釋云：或報命極長；或以一生攝於多劫，如念攝劫等；或入佛法為生，謂云自我生此菩提心來，經爾所劫供爾所佛。」〔0464c11〕
業用十一句：「二就業用十一句，皆先辨業用、後出所因故。初三是前定願莊嚴力，次一是前普賢行力，餘七是前菩薩行願力。」〔T35n1733 0464c19〕
結法門名與天竺本名：「三結名者，遠照顯煥名曰燈明，則十不可說等常用無竭，名為隨順。天竺本名不休息智燈菩薩解脫。」〔T35n1733 0464c23〕
智儼《搜玄記》T35n1732（六十華嚴疏·名形作「善現」）
十行位總標與三科：〔T35n1732 0094a06–0094a09〕「此初即歡喜行菩薩，比丘名善現，入隨順菩薩證明法門。有三：初明勸教往詣、次「時善財」〔T35n1732 0094a08〕下依教趣入、三「答言」〔T35n1732 0094a09〕下正入法界。」
依教進入七節（念前十三句）：〔T35n1732 0094a10–0094a13〕「二依教進入有七：初辭進；次念前法，念法中有十三句；三進入；四「於城墎」〔T35n1732 0094a11〕下依教尋求簡擇；五見勝相；六往詣親近禮敬；七「白言」〔T35n1732 0094a13〕下請問發心。」
正入法界二分：〔T35n1732 0094a13–0094a15〕「三正入法界中有二：初明自分法門、二「金剛菩薩」〔T35n1732 0094a14〕下仰推勝分。」
澄觀《演義鈔》T36n1736
十行位總標與寄行釋名：〔T36n1736 0674b12–0674b13〕「大文第三，十行位。疏「初善見比丘寄歡喜行」〔0674b12〕者，施悅自他，故名歡喜。」
約菩薩二句：〔T36n1736 0674b13–0674b14〕「疏「初二約菩薩」〔0674b14〕者，理智一對。」
約眾生七句逐釋：〔T36n1736 0674b14–0674b18〕「初「一報類難知」〔0674b14〕者，如〈迴向品〉說。「二妄想為因即無性」〔0674b15〕者，妄想為因，釋依想住。即無性言，釋於甚深。故《楞伽》云「前聖所知，轉相傳授，妄想無性。」〔0674b17〕斯為自覺聖智之境，故甚深也。」·〔0674b18–0674b19〕「疏「三染分行業」〔0674b18〕等者，以約眾生故。如一孔雀毛，一切種因相等。」·〔0674b19–0674b20〕「疏「四感異熟識」〔0674b20〕者，行相深細故。經云「阿陀那識甚深細」〔0674b20〕等。」·〔0674b24–0674b27〕「古同釋云：流注是八識相續。然相有三種，已如前引。今此即剎那流注，與上照見自心生滅流注義相符也。若常照之，見其無性，即自覺聖智故。」·〔0674b27–0674b29〕「疏「五所變影像」〔0674b27〕等者，相分即是影像。第八緣三種境，境即相分，謂種子。根身，即內境也。器世間，即外境也。」·〔0674c02–0674c04〕「疏「六名無得物之功」〔0674c02〕，已見上文。疏「七文字言說皆解脫故」〔0674c03〕者，即《淨名》中天女折身子，已如前引。」·〔0674c04–0674c07〕「疏「皆嚴法界而無嚴」〔0674c04〕者，故《金剛》云「莊嚴佛國土，即非莊嚴，是名莊嚴。」〔0674c05〕謂雖復莊嚴，無能嚴心，則稱實理，事理無礙方真嚴也。」
誌錄不判
本節之科，澄觀云「文亦具六」〔0933b04〕而於本窗出前五分之名（依教趣求·見敬諮問·正示法界·謙己推勝·指示後友），第六分之名本窗未出，本會他子定式作「戀德禮辭」；澄觀於前四分逐分別釋，第五分僅出科名而釋文跨窗，第六分於本窗未出釋文；李通玄不用六分，別立正入當位六門，復於本節末立昇進五門（推德昇進·示善知識方處國土·示善知識居止處所在河渚中·舉善知識名號名為自在主·頂禮致敬辭退而去）；而前友段末別有一五門（推德昇進·示善知識方所·舉國土名·舉善知識名號·禮敬辭去）導入本節，二科之分界與所取之經段俱異。法藏就六十本判本節為五分，智儼就六十本判為三科，與澄觀之六分、通玄之五門六門各不相涉。七處平滿之所指，澄觀作「兩手、兩足、兩肩及項」，李通玄作「兩手、兩足、兩肩、馬王陰藏」——前六處同而第七處異。相好之計數，澄觀就八十本判「上但列十四」，加目視不瞬與圓光一尋「都列十六耳」，李通玄不立此數而逐相繫報業。淨居天與尼拘陀樹二喻之所繫，澄觀兩處皆云「準晉經」而取六十本之配當，八十本文自作別配。善見之名，李通玄釋為三眼善見諸法與眾生根性，澄觀於本窗未別釋其名。三眼國之義，李通玄立法眼·智眼·慧眼三而云「此三是一，隨用說三」，澄觀於本窗未釋國名。隨順燈之釋，澄觀繫於無念真智之順法順機，李通玄繫於一燈然百千燈之燈燈相續。念前之句數，智儼就六十本作「念法中有十三句」，法藏就六十本作總一別十一，澄觀就八十本作十三句；業用之句數，法藏就六十本作十一句，澄觀就八十本作十二句——各依其本，照錄不改。法門名之所傳，法藏別出「天竺本名不休息智燈菩薩解脫」，智儼作「隨順菩薩證明法門」，通玄則就八十本之名釋其主伴。三十八恒河沙之所以，澄觀繫「過前位故」，李通玄繫三十箇法加八正道。此諸異釋皆古德成說，誌錄之，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：
- 十行之首與十住之末：澄觀釋「出家」為「創離十住之家」〔T35n1735 0933c08〕，是以本節直承前之十住十友；釋「供三十八恒沙者，過前位故」〔0933c10〕，亦是就前位而說其過。故本節之承衍首在其與十住段之對讀——所承者非一友，是一整位。
- 念劫圓融之互讀：澄觀釋「我此生中」之第一義云「一念劫圓融故，如毘目處說」〔T35n1735 0933c09〕，明指本經毘目瞿沙仙人一子已說此義，本節不重說而逕引。此為澄觀於本經內部所作之互讀。
- 相好之互讀：澄觀於相數判「餘至瞿波處釋」〔T35n1735 0933b27〕，將十六相之餘釋推至本品後之瞿波一子。故本節之相好段與瞿波段當合讀，是澄觀自立之繫鏈。
- 晉經之互讀：澄觀兩處以「準晉經」定八十本二喻之所繫〔T35n1735 0933b22〕〔0933b23〕，是以異譯為讀本之助——此為古德已行之校勘互讀，非現代校訂。
- 華嚴宗論：《華嚴經旨歸》T45n1871 ·《華嚴一乘十玄門》T45n1868 ·《華嚴一乘教義分齊章》T45n1866 ·《華嚴法界玄鏡》T45n1883 四典檢「善見」皆零命中〔查無〕。《華嚴經孔目章》T45n1870 之善友名錄作「十二名善現比丘」〔T45n1870 0589a08〕，其前後之次（十一彌多羅尼子〔0589a08〕·十三國名輸那道場童子名釋天主童子〔0589a09〕）與本節之位相當，是本友之異名見於名錄——其證止於名錄與次序，非專釋之文，不別建承衍鏈。另檢得「善見天」之天名一見〔0554b14〕，係天名非善友之名。故本節之華嚴宗承衍面，直接疏八十本而逐文釋者，澄觀《疏》與李通玄《論》二家；法藏《探玄記》、智儼《搜玄記》則就六十本『善現』逐文釋之。
- 唯識軸：成唯識論 T31n1585 · 攝大乘論 T31n1594 · 瑜伽師地論 T30n1579 · 解深密經 T16n0676 四典未見本節專名之繫。惟澄觀釋約眾生七句之第四句（於全十三句為第七）時用唯識之語——「四感異熟識，若種若現，恒轉如流不可知故」〔T35n1735 0933b09〕——此為澄觀所用之論語，非本經文所有，繫屬澄觀而不另立唯識鏈（本節非〈十地品〉）。
八、校本定位
- 實叉 T279（底本）：善見比丘子〔T10n0279 0349b23〕起–〔0350b28 前〕訖。念前十三句甚深 0349b23–b29 · 趣求三眼國 0349c01–c02 · 見身勝相 0349c02–c10 · 心相止觀 0349c10–c15 · 諸侍從十一神 0349c15–c24 · 見敬諮問 0349c24–c28 · 答之總序 0349c28–0350a01 · 所修時分 0350a01–a06 · 所作成益 0350a06–a12 · 十二句業用 0350a12–b04（第一句 0350a13 · 第二句 0350a13 · 第三句 0350a15 · 第四句 0350a16 · 第五句 0350a17 · 第六句 0350a19 · 第七句 0350a21 · 第八句 0350a23 · 第九句 0350a25 · 第十句 0350a27 · 第十一句 0350a29 · 第十二句 0350b02）· 謙己推勝 0350b04–b17 · 指示後友 0350b17–b19 · 戀德禮辭 0350b19–b27。偈行零。
- 佛馱 T278（晉譯主對校）：本節相當之段〔T09n0278 0703b27〕起（卷四十八）–〔0704b22〕訖。前友教末與辭退 0703b27–b29 · 念前十二句 0703c01–c06 · 趣求救度國 0703c07–c08 · 見林中經行與相好 0703c08–c17 · 心相與八部圍遶 0703c17–c18 · 諸侍從諸天 0703c18–c25 · 見敬諮問 0703c25–c29 · 答之總序與時分 0703c29–0704a06 · 所作成益 0704a06–a12 · 業用十一句段 0704a12–0704b02（逐句對勘見第四目句七）· 法門名與推勝 0704b03–b12 · 指示後友 0704b12–b14 · 戀德禮辭 0704b14–b22。
- 澄觀《疏》T35n1735：十行總綱 0933b02 · 本節正釋 0933b03 起 · 六分科 0933b04 · 十三句三分 0933b05–b16 · 趣求後友 0933b17 · 見敬諮問科 0933b18 · 見身勝相 0933b19–b21 · 準晉經二則 0933b22–b25 · 相數十六 0933b25 · 心相止觀 0933b27–0933c04 · 諸侍從 0933c04 · 正示法界科 0933c05 · 總序年少出家 0933c07 · 我此生二義 0933c08 · 三十八恒沙 0933c10 · 時分與成益 0933c11 · 十二句業用判 0933c13–0933c15 · 謙己推勝與釋名 0933c16–0933c17 · 推勝五重 0933c18–0933c25 · 本節收束 0933c26 · 次友科起於 0933c27。
- 澄觀《鈔》T36n1736：本節專釋〔0674b12〕–〔0674c07〕（卷六十一）：十行位總標 0674b12 · 善見寄歡喜行 0674b12–b13 · 約菩薩二句 0674b13–b14 · 約眾生七句 0674b14–0674c04 · 皆嚴法界而無嚴 0674c04–c07；「隨順燈」全本連讀零命中。
- 般若 T293（貞元四十華嚴·唯品三十九）：本節相當之段〔T10n0293 0702c19〕起（前友指示本友）–〔0704a11〕訖。國名與友名 0702c19–c21 · 念前十四句甚深 0702c22–0703a01 · 趣求三目國 0703a01–a03 · 見林中經行與相好 0703a03–a16 · 心相與大悲 0703a16–a23 · 諸侍從 0703a24–0703b04 · 見敬諮問 0703b04–b08 · 答之總序與時分 0703b08–b18 · 所作成益與知佛修因 0703b18–b24 · 業用十二句 0703b24–0703c18 · 法門名與推勝 0703c18–c29 · 指示後友 0704a01–a03 · 戀德禮辭 0704a04–a11。對位見第四目句八。
- 法藏《探玄記》T35n1733（六十華嚴疏）：本節專釋〔T35n1733 0464b17〕–〔0464c26〕，所疏六十本之友名作「善現」〔T35n1733 0464b20〕。十行善知識總標 0464b17 · 初歡喜行五分與國名 0464b18–b20 · 釋名 0464b20–b22 · 依教趣入念前總一別十一 0464b22–b28 · 見敬申請 0464b28–0464c05 · 示己法界三分 0464c05–c08 · 年少出家 0464c08–c09 · 所供諸佛與三十八恒 0464c09–c11 · 此生三釋 0464c11–c16 · 成行得法 0464c16–c19 · 業用十一句 0464c19–c21 · 結法門名與天竺本名 0464c23–c25 · 仰推勝進 0464c26。全檔檢八十本名形「善見」零命中，係二本名形之異，非本節闕釋。
- 李通玄《論》T36n1739：本節相涉群 0966b18–0968b01（十住十友總釋接十行總標 0966b18–b20 · 前友導入本節之五門 0966b21–b24 · 推德勝進起句 0966b25 · 三眼國釋 0966b26–0966c01 · 正入當位六門 0966c02–c08 · 釋善見名 0966c08–c11 · 釋比丘名 0966c11 · 十行之初何以先見比丘 0966c12–c16 · 林中經行表法 0966c16–c23 · 相好逐一表法 0966c23–0967a10 · 福德總結 0967a11–a12 · 眾侍從總釋 0967a12–a16 · 十一神逐神表法 0967a16–0967b14 · 發心之釋 0967b14–b22 · 年少出家與我此生 0967b22–b29 · 三十八恒河沙之釋 0967b29–0967c10 · 時分與六波羅蜜 0967c10–c17 · 一念業用之釋 0967c17–0968a04 · 法門名釋 0968a04–a08 · 位門智門與主伴 0968a08–a13 · 卷三十五訖 0968a14 · 卷三十六起 0968a17 · 本節昇進五門 0968a20–a24 · 推德昇進起句 0968a25 · 國名河渚童子自在主之釋 0968a26–0968b01）。
- 智儼《搜玄記》T35n1732（六十華嚴疏）：本節專釋〔T35n1732 0094a06〕–〔0094a16〕，所疏六十本之友名作「善現」〔T35n1732 0094a07〕。十行位總標與初歡喜行 0094a06 · 法門名與三科 0094a07–a09 · 初文三節 0094a09–a10 · 依教進入七節（念前十三句）0094a10–a13 · 正入法界二分 0094a13–a15。全檔檢八十本名形「善見」零命中，係二本名形之異，非本節闕釋。
- 異讀：本單元 T279 範圍〔0349b23〕–〔0350b27〕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）：〔0350a10〕土【大】｜上【宮】 · 〔0350b08〕如【大】｜知【宮】。
- 異讀補記：CBETA 回改 1 條（不入上列大正校記之數）：〔0349c06〕標【CB】【麗-CB】｜摽【大】。
- 異讀補記：夾注已於原典層剝除誌錄。
- 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——共四部，檢「善見」皆零命中。《探玄記》T35n1733 ·《搜玄記》T35n1732 二家所疏為六十本，名形作「善現」而各有專釋，不列入查無（見第六目·本目）。《華嚴經孔目章》T45n1870 之善友名錄作「十二名善現比丘」〔0589a08〕，與本友之次第相當，其證止於名錄與次序；另「善見天」一見〔0554b14〕係天名。《演義鈔》T36n1736 於卷六十一實有專釋（見第六目），不列查無。
The eleventh good friend of Sudhana, the monk Well-Seeing, is the first of the ten good friends of the positions of the ten practices. Chengguan, in his opening sentence upon this section, sets up the general outline of the ten practices—「大文第三善見已下有十善友，寄十行位，位各一人」 tr. “the third great division, from Well-Seeing onward, has ten good friends, assigned to the ten positions of practice, one person to each position”—and judges the present section, 「初善見比丘，寄歡喜行，文亦具六」 tr. “first, the monk Well-Seeing, assigned to the joyful practice; the text likewise has six parts.” The whole section runs to something over seventeen hundred characters, with no verse. The bone of the text lies in four stretches: the thirteen sentences of the profound in being mindful of the previous friend's teaching (Chengguan divides the first as the general and the rest as the particular, opening the particular into two sentences in terms of the bodhisattva · seven sentences in terms of beings · three sentences taking them together, attaching a reason to each sentence); the marks of the direct reward and the gods of the circumstantial reward, seen as he walks back and forth in a wood; Well-Seeing's own account of being young in years and lately gone forth, and of having cultivated pure conduct at the places of Buddhas as many as thirty-eight Gaṅgā's sands; and the twelve sentences of the work of 「一念中」 tr. “within a single thought” (Chengguan judges, 「有十二句，各先辨業用、後出所由」 tr. “there are twelve sentences, each first distinguishing the work and afterward bringing out the reason,” and that it says in general a single thought because he has obtained the knowledge that rests on nothing and does not think). The dharma gate is named 「菩薩隨順燈解脫門」 tr. “the bodhisattva liberation of the Lamp That Accords,” and Chengguan's gloss upon the name is attached to 「用無念之真智，順法順機，無不照故」 tr. “he uses the true knowledge that does not think, and it accords with the Dharma and accords with the faculties, so that there is nothing it does not illumine”; the stretch of deferring to the superior is judged as five layers: the superiority of the household · of the life of recompense · of inner knowledge · of the body of recompense · of the work. Li Tongxuan sets up a track of his own, taking the three eyes of the land of Three Eyes as the Dharma eye, the eye of knowledge, and the eye of wisdom, glossing the Lamp That Accords by 「一燈然百千燈」 tr. “one lamp lighting a hundred thousand lamps,” and asking, 「何故十行之初先見比丘」 tr. “why is it that at the beginning of the ten practices a monk is seen first?” As to what the seven places full and level refer to, Chengguan makes them the two hands, two feet, two shoulders, and the nape, and Li Tongxuan the two hands, two feet, two shoulders, and the sheathed member of the horse-king—the two glosses both recorded without judgment. The sixty-fascicle text has this section as 「善現比丘」 tr. “the monk Well-Appearing,” 「救度國」 tr. “the land of Deliverance,” and 「隨順菩薩燈明法門」 tr. “the dharma gate of the bodhisattva Lamp of Brightness That Accords,” and its attendants are one and all 「天」 tr. “devas” and not 「神」 tr. “gods.” Fazang's Tanxuan ji and Zhiyan's Souxuan ji both gloss the sixty-fascicle text, whose name for this friend reads 「善現」 tr. “Well-Appearing,” and each of them has a gloss upon this section of its own (the Tanxuan ji: the general heading of the ten practices · the five parts of the joyful practice · the gloss upon the name · the eleven sentences of the work · the original Indian name of the dharma gate; the Souxuan ji: the three divisions · the thirteen sentences of being mindful of the previous teaching · the name of the substance and working of the dharma gate); the Yanyi chao, searched for 「善見」 tr. “Well-Seeing,” gives zero hits for this section, and the absence is recorded as it stands.
I. Doctrinal Outline and Placement
| Outline system | The place of the sūtra text 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 monk Well-Seeing ＝ 〔T10 0349b23〕–〔before 0350b28〕 |
| Chengguan, Huayan jing shu | The general outline of the ten practices begins at 〔T35n1735 0933b02〕; the direct gloss upon this section, 「初善見比丘，寄歡喜行」 tr. “first, the monk Well-Seeing, assigned to the joyful practice,” 〔0933b03〕, ends before the outline of the next friend, Sovereign Master 〔0933c27〕 |
| Chengguan, Yanyi chao | Fascicle sixty-one 〔T36n1736 0674b12–0674c07〕 glosses this section particularly: the general heading of the position of the ten practices · the gloss of the name Well-Seeing as assigned to the joyful practice · the two sentences upon the bodhisattva · the seven sentences upon beings glossed one by one (citing the Laṅkāvatāra, the Vimalakīrti and the Diamond) |
| Fazang, Tanxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | The sixty-fascicle text he glosses has the name 「善現」 tr. “Well-Appearing,” and this section has a gloss of its own: the general heading of the good friends of the ten practices 〔T35n1733 0464b17〕; the five parts of the first, the joyful practice 〔0464b18〕; the gloss upon the name 〔0464b20〕; the eleven sentences of the work 〔0464c19〕; the concluding of the name of the dharma gate 〔0464c23〕 |
| Li Tongxuan, Xin Huayan jing lun | The general heading of the ten good friends of the ten practices 〔T36n1739 0966b19〕; the five gates by which the previous friend leads into this section 〔0966b21〕; the six gates of entering the present position 〔0966c02〕; the gloss upon the name 〔0966c08〕; the signification of the marks and signs 〔0966c23〕 onward; the continuing gloss from the signification of the eleven gods onward 〔0967a11〕–〔0968b01〕; the five gates of rising and advancing of this section 〔0968a20〕 |
| Zhiyan, Souxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | The sixty-fascicle text he glosses has the name 「善現」 tr. “Well-Appearing,” and this section has a gloss of its own: the general heading of the positions of the ten practices and the first, the joyful practice 〔T35n1732 0094a06〕; the three divisions 〔0094a07〕; the seven joints of entering in accord with the teaching 〔0094a10〕; the two parts of directly entering the Dharma realm 〔0094a13〕 |
Chengguan's general outline of the ten practices—this section being the head of the ten practices, the outline sets up a great division here:
「大文第三善見已下有十善友，寄十行位，位各一人。」 tr. “The third great division, from Well-Seeing onward, has ten good friends, assigned to the ten positions of practice, one person to each position.” 〔T35n1735 0933b02〕
「初善見比丘，寄歡喜行，文亦具六。」 tr. “First, the monk Well-Seeing, assigned to the joyful practice; the text likewise has six parts.” 〔0933b03〕
「寄十行位」 tr. “assigned to the positions of the ten practices” and 「寄歡喜行」 tr. “assigned to the joyful practice” are both outline judgments Chengguan carries on from the ancient worthies, and are not marked by the sūtra text itself.
The outline in six parts—the bone of this section, with the opening sentence of each part in order:
「初依教趣求，中亦二：先念前友教中有十三句，初總、餘別。」 tr. “First, entering in accord with the teaching, wherein there are likewise two: first, being mindful of the teaching of the previous friend, wherein there are thirteen sentences, the first the general and the rest the particular.” 〔T35n1735 0933b04〕
「二趣求後友。於市肆等處處求者，顯隨緣造修，無不在故。」 tr. “Second, going on to seek the next friend. That he seeks in the markets and the like, place after place, displays that cultivation according to conditions is in no place absent.” 〔0933b17〕
〔T35n1735 0933b18〕「第二「見在林中」〔T35n1735 0933b18〕下見敬諮問中，先見、次敬、後問。見中三：先見身勝相。」 tr. “Second, in the seeing, paying respect, and inquiring from ‘seen in a wood’ onward, first is the seeing, next the paying of respect, last the inquiring. Within the seeing there are three: first, seeing the surpassing marks of his body.”
〔T35n1735 0933c05–0933c06〕「第三「善見答」〔T35n1735 0933c05〕下正示法界，中二：初示依緣得法、後「又善男子」〔T35n1735 0933c06〕下顯法業用。」 tr. “Third, from ‘Well-Seeing answered’ onward is the direct showing of the Dharma realm, wherein there are two: first, showing the obtaining of the Dharma in dependence upon conditions; afterward, from ‘again, son of good family’ onward, displaying the work of the Dharma.”
「第四謙己推勝中，謙己結前。」 tr. “Fourth, within humbling himself and deferring to the superior, the humbling of himself concludes what precedes.” 〔0933c16〕
At the end of the window of this section Chengguan writes 「餘並可知。指示後友，次文當說。」 tr. “The rest may be known. Pointing to the next friend will be expounded in the text that follows.” 〔T35n1735 0933c26〕—the part of pointing to the next friend has only its outline name brought out within this window, its glossing text passing over into the window of the next section; and for the sixth part Chengguan within this window neither brings out an outline name nor sets out a separate gloss, so that for both parts in this section the absence is recorded as it stands.
Li Tongxuan's three outlines (upon the eighty-fascicle text · the bounds of his divisions differing from Chengguan's)—Li Tongxuan sets up three stretches of outline before and after this section: the first, at the end of the stretch upon the previous friend, takes the eleven lines of the sūtra from ‘as for the bodhisattvas’ onward and sets up five gates, and belongs to the stretch in which the previous friend defers to virtue and leads into this section; the second is the six gates of entering the present position in this section; the third, at the head of fascicle thirty-six, takes the twenty-one and a half lines of the sūtra from ‘the bodhisattva-mahāsattvas’ onward and sets up five gates, and is what belongs to this section's pointing to the next friend and rising and advancing.
〔T36n1739 0966b21–b24〕「於此第一初行中，「如諸菩薩」〔T36n1739 0966b21〕已下至「辭退而去有」〔T36n1739 0966b22〕十一行經，於中文義約分為五門：一推德昇進、二示善知識方所、三舉國土名、四舉善知識名號、五禮敬辭去。」 tr. “Within this first practice, from ‘as for the bodhisattvas’ onward down to ‘took his leave and withdrew,’ eleven lines of the sūtra, the sense of the text is divided in brief into five gates: one, deferring to virtue and rising and advancing; two, showing the whereabouts of the good friend; three, giving the name of the land; four, giving the name and title of the good friend; five, paying respect and taking leave.” (belonging to the stretch in which the previous friend defers to virtue and leads into this section)
〔T36n1739 0966c02〕「第一正入當位法門中，自「爾時」〔T36n1739 0966c02〕已下至「我唯知此菩薩隨順燈解脫門」〔T36n1739 0966c02〕，於此段中經文，義分為六門：一善財思惟菩薩所住行有、一十三種甚深、二漸次遊行至三眼國、三推覓善見比丘、四見在林中經行往返天龍恭敬、五善財頂敬申請所求、六善見比丘授與善財經行恒遍十方菩薩隨順燈解脫門。」 tr. “Within the first, the dharma gate of entering the present position directly, from ‘at that time’ onward down to ‘I know only this bodhisattva liberation of the Lamp That Accords,’ the sūtra text within this stretch is divided in sense into six gates: one, Sudhana ponders that the practice in which a bodhisattva abides has thirteen kinds of the profound; two, journeying on in due order to the land of Three Eyes; three, searching out the monk Well-Seeing; four, seeing him in a wood walking back and forth, revered by gods and dragons; five, Sudhana bows his head and sets forth what he seeks; six, the monk Well-Seeing bestows upon Sudhana the bodhisattva liberation of the Lamp That Accords, walking back and forth constantly pervading the ten directions.”
〔T36n1739 0968a20–a24〕「第二推德昇進門中，自「諸菩薩摩訶薩」〔T36n1739 0968a20〕已下至「辭退而去」〔T36n1739 0968a21〕有二十一行半經，於中文義約分五門：一推德昇進、二示善知識方處國土、三示善知識居止處所在河渚中、四舉善知識名號名為自在主、五頂禮致敬辭退而去。」 tr. “Within the second, the gate of deferring to virtue and rising and advancing, from ‘the bodhisattva-mahāsattvas’ onward down to ‘took his leave and withdrew,’ there are twenty-one and a half lines of the sūtra, and the sense of the text is divided in brief into five gates: one, deferring to virtue and rising and advancing; two, showing the whereabouts and the land of the good friend; three, showing that the dwelling place of the good friend is upon an islet in the river; four, giving the name and title of the good friend, named Sovereign Master; five, bowing the head in reverence and taking leave and withdrawing.” (belonging to the stretch of this section's pointing to the next friend)
Li Tongxuan further marks the place of this section among the ten good friends of the ten practices:
「於此十行中，從初善見比丘已下至出家外道名為遍行，是十行中十箇善知識。」 tr. “Within these ten practices, from the first, the monk Well-Seeing, onward down to the one gone forth to the outside ways named Universal Practice, these are the ten good friends within the ten practices.” 〔T36n1739 0966b19〕
II. Terminology
| Chinese | Sanskrit as transmitted by the ancient worthies (romanized · pronunciation aid) | Attested at | Essential sense |
|---|---|---|---|
| Well-Seeing | — | in this section, 「周遍求覓善見比丘」 tr. “he searched everywhere for the monk Well-Seeing” 〔T10n0279 0349c02〕 | The name of the eleventh good friend; Li Tongxuan glosses it, 「明此法眼、智眼、慧眼善見諸法，善見一切眾生根性，應時教化而令解脫故，號善見也」 tr. “it makes clear that with this Dharma eye, eye of knowledge, and eye of wisdom he well sees all dharmas and well sees the faculties and natures of all beings, teaching and transforming them in season so as to bring them to liberation, and therefore he is titled Well-Seeing” 〔T36n1739 0966c09–0966c11〕. The sixty-fascicle text reads 「善現比丘」 tr. “the monk Well-Appearing” 〔T09n0278 0703c08〕 |
| monk | —(「比丘」 tr. “monk” is itself an ancient transmitted transcription) | in this section, 「周遍求覓善見比丘」 tr. “he searched everywhere for the monk Well-Seeing” 〔T10n0279 0349c02〕 | One of the five groups of those gone forth; Li Tongxuan separately transmits a sense, 「比丘者，此名滅諍，能化眾生煩惱見諍故名比丘」 tr. “as for the monk, this name means quelling contention, and because he is able to transform the contention of the afflictions and views of beings he is named a monk” 〔T36n1739 0966c11〕 |
| the joyful practice | — | Chengguan, 「初善見比丘，寄歡喜行」 tr. “first, the monk Well-Seeing, assigned to the joyful practice” 〔T35n1735 0933b03〕 | The first of the ten practices; the sūtra text itself has no such name of position, it being an outline of assigned position that Chengguan carries on from the ancient worthies |
| the land of Three Eyes | — | in this section, 「漸次遊行，至三眼國」 tr. “journeying on in due order, he came to the land of Three Eyes” 〔T10n0279 0349c01〕 | The land where Well-Seeing dwells; Li Tongxuan, 「國土名三目者，一法眼、二智眼、三慧眼」 tr. “the land is named Three Eyes: one, the Dharma eye; two, the eye of knowledge; three, the eye of wisdom” 〔T36n1739 0966b26〕. The sixty-fascicle text reads 「救度國」 tr. “the land of Deliverance” 〔T09n0278 0703c07〕 |
| walking back and forth | — | in this section, 「見在林中，經行往返」 tr. “he saw him in a wood, walking back and forth” 〔T10n0279 0349c02〕 | The practice of pacing to and fro upon the path; this section from beginning to end never leaves these words—he is walking back and forth when seen, and when he expounds the dharma gate he likewise says 「我經行時」 tr. “when I am walking back and forth” 〔0350a12〕 |
| the seven places full and level | — | in this section, 「胸標卍字，七處平滿」 tr. “on his chest was set the mark of the svastika, the seven places all of them full and level” 〔T10n0279 0349c06〕 | One of the thirty-two marks of a Buddha; as to which seven places are meant the ancient worthies have two glosses, see gate six |
| the mark of the svastika | — | in this section, 「胸標卍字」 tr. “on his chest was set the mark of the svastika” 〔T10n0279 0349c06〕 | The mark upon a Buddha's chest; the sixty-fascicle text reads 「胸有德字勝妙莊嚴」 tr. “upon his chest was the character of virtue, wondrously adorned” 〔T09n0278 0703c12〕 |
| the nyagrodha tree | nyagrodha (the ancient worthies transcribe it 「尼拘陀」 tr. “Nijutuo” and 「尼拘」 tr. “Niju” · this following what the base text and the Jin sūtra transmit) | in this section, 「上下端直如尼拘陀樹」 tr. “upright and straight from top to bottom, like a nyagrodha tree” 〔T10n0279 0349c08〕 | The tree's height and breadth answer to each other, and so it is taken to liken his body's being upright and straight from top to bottom; the sixty-fascicle text reads 「其身圓滿如尼拘樹王」 tr. “his body full and round, like the king of nyagrodha trees” 〔T09n0278 0703c14〕 |
| the bimba fruit | bimba (the ancient worthies transcribe it 「頻婆」 tr. “Pinpo”) | in this section, 「脣口丹潔如頻婆果」 tr. “his lips and mouth red and fresh, like a bimba fruit” 〔T10n0279 0349c05〕 | Its fruit is red in colour, and is taken to liken the redness and freshness of his lips and mouth |
| the sands of the Gaṅgā | —(「恒河」 tr. “the Gaṅgā” is itself an ancient transmitted transcription) | in this section, 「於三十八恒河沙佛所淨修梵行」 tr. “at the places of Buddhas as many as thirty-eight Gaṅgā's sands I cultivated pure conduct” 〔T10n0279 0349c29〕 | A simile of number for what cannot be counted; the sixty-fascicle text reads 「三十八恒沙」 tr. “thirty-eight Gaṅgā sands” 〔T09n0278 0704a01〕. Chengguan, 「供三十八恒沙者，過前位故」 tr. “that he made offerings to thirty-eight Gaṅgā sands is because it passes beyond the former position” 〔T35n1735 0933c10〕 |
| nayuta | nayuta (the ancient worthies transcribe it 「那由他」 tr. “nayuta”) | in this section, 「億歲、那由他歲」 tr. “a koṭi of years, a nayuta of years” 〔T10n0279 0350a03〕 | A name for a great number; one joint of the times cultivated |
| pāramitā | pāramitā (the ancient worthies transmit the transcription 「波羅蜜」 tr. “pāramitā”) | in this section, 「滿足六種波羅蜜海」 tr. “fulfilled the ocean of the six kinds of pāramitā” 〔T10n0279 0350a07〕 | The six perfections; this section attaches to them the word 「海」 tr. “ocean” to display their being without end |
| dhāraṇī | dhāraṇī (the ancient worthies transmit the transcription 「陀羅尼」 tr. “dhāraṇī”) | in this section, 「得證阿僧祇差別法住持法輪陀羅尼力故」 tr. “by reason of obtaining the power of the dhāraṇī that enters into and realizes asaṃkhyeya distinct dharmas and upholds the wheel of the Dharma” 〔T10n0279 0350a22〕 | Total retention; the reason brought out by the seventh of the twelve sentences of the work |
| the net of Indra | indra-jāla (the ancient worthies transmit the transcription 「因陀羅」 tr. “Indra”) | in this section, 「得能淨一切行如因陀羅網願力故」 tr. “by reason of obtaining the vow-power that is able to purify all practices, like the net of Indra” 〔T10n0279 0350a24〕 | The net upon the palace of Śakra, in which jewel reflects jewel; the reason brought out by the eighth of the twelve sentences of the work |
| the liberation of the Lamp That Accords | — | in this section, 「我唯知此菩薩隨順燈解脫門」 tr. “I know only this bodhisattva liberation of the Lamp That Accords” 〔T10n0279 0350b04〕 | The name of the dharma gate of this section; Chengguan glosses the name, 「用無念之真智，順法順機，無不照故」 tr. “he uses the true knowledge that does not think, and it accords with the Dharma and accords with the faculties, so that there is nothing it does not illumine” 〔T35n1735 0933c17〕. The sixty-fascicle text reads 「隨順菩薩燈明法門」 tr. “the dharma gate of the bodhisattva Lamp of Brightness That Accords” 〔T09n0278 0704b03〕 |
| the land of Renown | — | in this section, 「有一國土，名曰：名聞」 tr. “there is a land named: Renown” 〔T10n0279 0350b17〕 | The place of the next friend; the sixty-fascicle text reads 「輸那」 tr. “Shuna” 〔T09n0278 0704b13〕 |
| Sovereign Master | — | in this section, 「有一童子，名：自在主」 tr. “there is a boy named: Sovereign Master” 〔T10n0279 0350b18〕 | The name of the twelfth good friend; the sixty-fascicle text reads 「釋天主」 tr. “Lord Śakra of the Gods” 〔T09n0278 0704b13〕 |
III. Similes and Rhetoric
(1) The parallel run of the thirteen sentences—the run of thirteen sentences of 「甚深」 tr. “profound.” This section at its outset writes not of walking the road but of being mindful: every one of the thirteen sentences opens with 「思惟」 tr. “pondered” and closes with 「甚深」 tr. “profound,” 〔T10n0279 0349b23–b29〕 and what is pondered descends from the practice and the Dharma of a bodhisattva to the minds and the speech of beings, and down to the adorning of the world by deeds, layer after layer descending and all of them called profound. Chengguan judges their order, saying 「初總、餘別」 tr. “the first is the general, and the rest are the particular,” 〔T35n1735 0933b05〕 and within the particular divides three layers and attaches a reason to each, see gate five.
(2) The marks and signs relying upon five similes—this section writes the direct reward of Well-Seeing, taking five things as similes: the blue lotus flower (the eyes long and wide) · the bimba fruit (the lips and mouth red and fresh) · the gods of the Pure Abode (his body wondrous) · the nyagrodha tree (upright and straight from top to bottom) · the king of the snowy mountains (adorned with every sort of thing) 〔T10n0279 0349c05–c09〕. Among the five similes, two are taken from plants, one from a fruit, one from the gods, and one from a mountain, going from the small to the great and from the low to the high, answering to the order of the parts of the body likened, which runs from the face and the eyes on to the whole body.
(3) The rhetoric of the twofold negation—the words 「若沈若舉，若智非智」 tr. “whether sinking or lifting, whether knowledge or not knowledge.” The sūtra text writes the marks of his mind not by setting them up from the positive side but by sending away: 「於諸境界心無所動，若沈若舉，若智非智，動轉戲論，一切皆息」 tr. “toward the various objective realms there was no stirring within his mind, whether sinking or lifting, whether knowledge or not knowledge, the stirring and the frivolous talk, all of it had come to rest” 〔T10n0279 0349c10–c12〕. Upon this Chengguan sets up a gloss of stopping and contemplation carried on together, and points out that even the twofold negation itself must be sent away again:
「即止觀雙運，止過則沈、智過則舉，不沈不舉則正受現前，不智不愚則雙契中道。起念止觀皆成動轉，雙非再遣未離戲論，雖止觀雙運而無心寂照則一切皆息，為踐如來所行之道，隨所履道即是法門。」 tr. “That is, stopping and contemplation carried on together. When stopping is in excess there is sinking, and when knowledge is in excess there is lifting; when there is neither sinking nor lifting, then right reception appears; when there is neither knowledge nor folly, then both answer to the Middle Way. To raise a thought of stopping or of contemplation is in both cases to become a stirring; and the twofold negation, sent away again, has not yet left frivolous talk behind. Though stopping and contemplation be carried on together, only when there is quiescent illumining without a mind does all of it come to rest; because he wished to tread the road along which the Tathāgata has gone, the road he treads is itself the dharma gate.” 〔T35n1735 0933b28–0933c03〕
(4) The parallel rhetoric of the gods each doing one thing—the stretch of the circumstantial reward lists eleven gods, and to each god one action is attached: the gods of the directions leading the way · the gods that walk at the feet receiving his feet · the god Inexhaustible Light breaking up the darkness · the wood god Jambu Banner raining flowers · the earth god Unmoving Treasury bringing forth treasuries · the space god Universal Light adorning empty space · the god Ocean of Accomplished Virtue raining jewels · the Sumeru mountain god Stainless Treasury paying reverence · the wind god Unobstructed Power raining fragrant flowers · the night goddess Spring Harmony casting herself to the ground · the day goddess Ever Awake sending forth light 〔T10n0279 0349c17–c24〕. That the names answer to what is done (Inexhaustible Light spreading out light · Unmoving Treasury bringing forth treasuries · Universal Light of empty space adorning empty space) is the most regular set of correspondences in this stretch.
(5) The rhetoric of increase in the times—the times cultivated begin from 「一日一夜」 tr. “one day and one night,” pass through seven days and seven nights · half a month · a month · a year · a hundred years · ten thousand years · a koṭi of years · a nayuta of years, and reach 「不可說不可說歲」 tr. “unspeakably unspeakable years”; and again from 「一小劫」 tr. “one small kalpa” they pass through half a great kalpa · one great kalpa · a hundred great kalpas and reach 「不可說不可說大劫」 tr. “unspeakably unspeakable great kalpas” 〔T10n0279 0350a01–a06〕. Both stretches close with 「乃至不可說不可說」 tr. “and on to unspeakably unspeakable,” the former closing upon years and the latter upon kalpas—that the cultivation of one day and the cultivation of unspeakable kalpas stand side by side in one and the same string is what moves in this stretch.
(6) The sentence form of the twelve sentences—the twelve sentences of 「一念中」 tr. “within a single thought.” Every one of the twelve sentences opens with 「一念中」 tr. “within a single thought” and closes with 「故」 tr. “by reason of,” bringing out the work first and the reason afterward 〔T10n0279 0350a12–b04〕. Chengguan judges them: 「二顯法業用中，有十二句，各先辨業用、後出所由。」 tr. “Second, in displaying the work of the Dharma there are twelve sentences, each first distinguishing the work and afterward bringing out the reason.” 〔T35n1735 0933c13〕 The unit of time in all twelve sentences is 「一念」 tr. “a single thought,” while the measure of what appears runs from 「一切十方」 tr. “all of the ten directions” to 「一切三世海」 tr. “the oceans of all three times”—to take in the widest measure with the shortest time is the rhetorical bone of this section.
(7) The simile of the lamp—the dharma gate is named 「隨順燈」 tr. “the Lamp That Accords,” and the stretch of deferring to the superior sets up its simile upon the lamp: 「如金剛燈」 tr. “like a vajra lamp” and 「常然智燈無有盡滅」 tr. “ever burning the lamp of knowledge without its ever coming to an end and being put out” 〔T10n0279 0350b05–b07〕. Li Tongxuan opens a separate sense, glossing 「隨順」 tr. “according” by lamp lighting lamp:
「林中經行往返者，明入生死度眾生，令諸眾生得出世涅槃之樂。又令不住涅槃，起大悲願入於生死。又度眾生令至涅槃是往返義，如是轉轉無有休息，猶如一燈然百千燈，冥者皆明，明終不盡故，以隨順燈法門授與善財故，以林中經行往返所表也。」 tr. “As for walking back and forth in a wood, it makes clear his entering birth-and-death to deliver beings, causing all beings to obtain the bliss of the world-transcending nirvāṇa. And further causing them not to abide in nirvāṇa, but to raise the vow of great compassion and enter into birth-and-death. And further, that delivering beings and bringing them to nirvāṇa is the sense of going and returning, and turning thus and thus without rest, like one lamp lighting a hundred thousand lamps, so that those in darkness are all made bright and the brightness in the end is not exhausted—it is because he bestows the dharma gate of the Lamp That Accords upon Sudhana that it is signified by walking back and forth in a wood.” 〔T36n1739 0966c18〕
(8) The three uses of the simile of the mountain—the stretch of deferring to the superior uses the simile of the mountain three times and does not take it in one sense: 「如金剛山無能壞者」 tr. “like a mountain of vajra there is none who can break it” 〔T10n0279 0350b10〕 takes it as what cannot be broken, 「其身妙好如真金山」 tr. “their bodies fine and wondrous, like a mountain of true gold” 〔0350b11〕 takes it as the surpassing of form and hue, and 「必破一切障礙大山」 tr. “he will surely break the great mountain of every obstruction” 〔0350b14〕 takes it as what can be broken. Of the same word 「山」 tr. “mountain,” two are what is taken up and one is what is broken.
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) · Buddhabhadra, T278 (the Jin translation, the sixty-fascicle Avataṃsaka, chapter thirty-four, Entering the Dharma Realm · fascicle forty-eight) · Prajñā, T10n0293 (the Zhenyuan forty-fascicle Avataṃsaka, chapter thirty-nine only). In the sixty-fascicle text the name of this good friend reads 「善現」 tr. “Well-Appearing” and the name of the place reads 「救度國」 tr. “the land of Deliverance,” and in the forty-fascicle text the name of the friend reads 「妙見」 tr. “Wondrous-Seeing” and the name of the place 「三目國」 tr. “the land of Three Eyes”—all of them other than the eighty-fascicle text, and therefore their correspondence is settled not by seeking the words of the one translation in the other but by the structure of the scene (walled towns · a monk · walking back and forth in a wood · the marks and signs · Buddhas as many as thirty-eight Gaṅgā's sands · the name of the dharma gate · the pointing southward—seven items answering to one another).
Sentence One The Thirteen Sentences of the Profound in Being Mindful of the Previous Teaching
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time, the youth Sudhana pondered that the practice in which a bodhisattva abides is profound, pondered that the Dharma a bodhisattva realizes is profound, pondered that the place a bodhisattva enters is profound, pondered that the subtle knowledge of beings is profound, pondered that the world abides in dependence upon thinking is profound | T10n0279 0349b23 |
| Buddhabhadra T278 | At that time, the youth Sudhana rightly and mindfully pondered the profound dharma gate, pondered the profound Dharma realm, pondered the profound ground of the Dharma, pondered profound beings, pondered profound practices | T09n0278 0703c01 |
| Śikṣānanda T279 | Pondered that the pouring stream of the thoughts of beings is profound, pondered that beings are like light and shadow is profound, pondered that the names of beings are profound, pondered that the speech of beings is profound | T10n0279 0349b26 |
| Buddhabhadra T278 | Pondered the profound pouring of the thoughts of beings, pondered profound beings as light, pondered the profound nature of dharmas, pondered the profound speech-dharma of beings | T09n0278 0703c03 |
What the differences attach to: (a) The order of the sentence forms is inverted—the eighty reads ‘pondered ＋ what is pondered ＋ profound,’ and the sixty reads ‘pondered profound ＋ what is pondered.’ (b) The items pondered differ between the two texts: the three sentences of the eighty, 「菩薩所住行甚深」 tr. “the practice in which a bodhisattva abides is profound,” 「菩薩所證法甚深」 tr. “the Dharma a bodhisattva realizes is profound,” and 「菩薩所入處甚深」 tr. “the place a bodhisattva enters is profound,” answer to the three sentences of the sixty, 「思惟甚深法門」 tr. “pondered the profound dharma gate,” 「思惟甚深法界」 tr. “pondered the profound Dharma realm,” and 「思惟甚深法地」 tr. “pondered the profound ground of the Dharma”; the eighty's 「思惟眾生名號甚深」 tr. “pondered that the names of beings are profound” answers to the sixty's 「思惟甚深諸法之性」 tr. “pondered the profound nature of dharmas,” and the eighty's 「思惟眾生言說甚深」 tr. “pondered that the speech of beings is profound” answers to the sixty's 「思惟甚深眾生語法」 tr. “pondered the profound speech-dharma of beings.” (c) The number of sentences differs among the three texts: the eighty lists thirteen (in the base text, 「思惟」 tr. “pondered” is actually counted thirteen times), the sixty twelve, and the forty fourteen. The numbers judged by the ancient worthies are recorded as each stands upon its own text—Fazang, upon the sixty-fascicle text, judges 「初一句總念前般若普莊嚴門；下十一句別」 tr. “the first sentence is the general being mindful of the previous gate of the universal adorning of prajñā; the eleven sentences below are the particular” 〔T35n1733 0464b24〕, the general and the particular together making twelve; Zhiyan, upon the sixty-fascicle text, judges 「念法中有十三句」 tr. “within being mindful of the Dharma there are thirteen sentences” 〔T35n1732 0094a11〕. Recorded side by side without judgment.
Sentence Two The Places of the Seeking and the Man Sought
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Journeying on in due order, he came to the land of Three Eyes, and in walled towns and settlements, villages and neighbourhoods, markets and shops, river plains and mountain valleys, in every place, he searched everywhere for the monk Well-Seeing | T10n0279 0349c01 |
| Buddhabhadra T278 | Journeying on little by little, he came to the land of Deliverance, and in walled cities, settlements, villages and hamlets, market quarters, the dwelling places of seers, mountain woods, and the wilderness, he sought everywhere for the monk Well-Appearing | T09n0278 0703c07 |
What the differences attach to: (a) The name of the land differs—the eighty reads 「三眼」 tr. “Three Eyes,” the sixty 「救度」 tr. “Deliverance.” (b) The name of the good friend differs—the eighty reads 「善見」 tr. “Well-Seeing,” the sixty 「善現」 tr. “Well-Appearing.” (c) Of the places passed through, the eighty lists four items (walled towns and settlements · villages and neighbourhoods · river plains and mountain valleys · every place), while the sixty lists seven items and has besides 「仙人住處」 tr. “the dwelling places of seers” and 「曠野」 tr. “the wilderness.” Recorded side by side without judgment.
Sentence Three Walking Back and Forth in a Wood, and the Marks of the Direct Reward
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | He saw him in a wood, walking back and forth, in the prime of his years, fair of countenance, upright and pleasing to see. His hair was deep blue-black, curling to the right and not disordered; on the crown of his head was a fleshy cowl; his skin was the colour of gold; on his neck were three lines; his brow was broad and level; his eyes were long and wide, like a blue lotus flower; his lips and mouth were red and fresh, like a bimba fruit; on his chest was set the mark of the svastika; the seven places were all of them full and level | T10n0279 0349c02 |
| Buddhabhadra T278 | He saw that monk walking back and forth in a wood, his shape and countenance upright and grave, his face and looks comely and wondrous; his hair curled to the right and was of a deep blue-black colour; on the crown of his head was a fleshy cowl; the colour of his body was purple gold; his eyes were long and wide, like a blue lotus flower; his lips and mouth were of a red colour, like a bimba fruit; his neck was round and straight, its length and shortness rightly proportioned; upon his chest was the character of virtue, wondrously adorned; the seven places were full and level | T09n0278 0703c08 |
| Śikṣānanda T279 | His arms were slender and long; between his fingers there was a webbing; in the palms of his hands and the soles of his feet were vajra wheels. His body was wondrous, like the gods of the Pure Abode; upright and straight from top to bottom, like a nyagrodha tree; the various marks and the signs that follow upon them were all of them complete, like the king of the snowy mountains adorned with every sort of thing; his eyes gazed and did not blink; the round light was a fathom | T10n0279 0349c06 |
| Buddhabhadra T278 | His arms were slender and long; his fingers were netted and webbed and adorned with golden wheels; his thighs were full and his calves like a deer's; his waist and belly did not show; his upper body was like a lion's, like the gods of the Pure Abode | T09n0278 0703c13 |
| Buddhabhadra T278 | His body was full and round, like the king of nyagrodha trees; his marks and signs were adorned, like the king of the snowy mountains, yielding all good medicines; the round light was a fathom; his faculties were tamed; his eyes gazed calmly and steadily; his wisdom was unobstructed, like a great sea | T09n0278 0703c14 |
What the differences attach to: (a) The eighty's 「壯年美貌，端正可喜」 tr. “in the prime of his years, fair of countenance, upright and pleasing to see” answers to the sixty's 「形貌端嚴顏容姝妙」 tr. “his shape and countenance upright and grave, his face and looks comely and wondrous,” the one in terms of years and looks, the other in terms of shape and face. (b) The eighty's 「皮膚金色」 tr. “his skin was the colour of gold” answers to the sixty's 「身色紫金」 tr. “the colour of his body was purple gold”; the eighty's 「頸文三道」 tr. “on his neck were three lines” answers to the sixty's 「頸項圓直脩短得所」 tr. “his neck was round and straight, its length and shortness rightly proportioned”; the eighty's 「額廣平正」 tr. “his brow was broad and level” has no answering sentence in the sixty; the eighty's 「胸標卍字」 tr. “on his chest was set the mark of the svastika” answers to the sixty's 「胸有德字」 tr. “upon his chest was the character of virtue.” (c) The sixty has besides the two marks 「𦟛髀鹿腨，腰腹不現」 tr. “his thighs were full and his calves like a deer's, his waist and belly did not show,” which the eighty does not have. (d) What the simile of the gods of the Pure Abode is attached to differs—in the eighty it is attached to 「其身殊妙」 tr. “his body was wondrous,” and in the sixty to 「師子上身」 tr. “his upper body was like a lion's.” (e) What the simile of the nyagrodha tree is attached to likewise differs—the eighty reads 「上下端直」 tr. “upright and straight from top to bottom,” and the sixty 「其身圓滿」 tr. “his body was full and round.” (f) The sixty has besides the two sentences 「出諸良藥」 tr. “yielding all good medicines” and 「諸根調伏」 tr. “his faculties were tamed,” which the eighty does not have. Recorded side by side without judgment.
Chengguan's Explicit Judgment
As to what these two similes are attached to, Chengguan in both places takes the matching of the Jin sūtra and sets down his judgment plainly:
「言其身殊妙如淨居天者，準晉經，即師子上身相矣。」 tr. “As for saying that his body was wondrous like the gods of the Pure Abode, following the Jin sūtra, it is the mark of the upper body like a lion's.” 〔T35n1735 0933b22〕
「上下端直如尼拘陀樹者，準晉經云其身圓滿如尼俱陀樹，此則但是一相。」 tr. “As for upright and straight from top to bottom like a nyagrodha tree, the Jin sūtra, followed, says his body was full and round like a nyagrodha tree, and this then is but one mark.” 〔0933b23〕
The former judgment makes the eighty-fascicle text's simile of the gods of the Pure Abode the Jin sūtra's mark of the upper body like a lion's; the latter makes the simile of the nyagrodha tree, in the Jin sūtra, but one mark.
Sentence Four The Marks of His Mind and the Attendants of the Circumstantial Reward
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | His wisdom was vast, like a great sea; toward the various objective realms there was no stirring within his mind, whether sinking or lifting, whether knowledge or not knowledge, the stirring and the frivolous talk, all of it had come to rest | T10n0279 0349c10 |
| Buddhabhadra T278 | His mind did not stir, and all the worlds were unable to break it; the eight classes of gods and dragons surrounded him in reverence | T09n0278 0703c17 |
| Śikṣānanda T279 | The gods of the directions turned with the directions and led the way before him, the gods that walk at the feet held up jewelled lotus flowers to receive his feet, the god Inexhaustible Light spread out light and broke up the darkness, the wood god Jambu Banner rained down every sort of mingled flower, the earth god Unmoving Treasury brought forth every sort of jewel treasury | T10n0279 0349c17 |
| Buddhabhadra T278 | When that monk walked back and forth, the earth deva upheld the ground, the pacing deva sent forth jewelled lotus flowers that covered his tracks, the deva Inexhaustible and Full did away with the manifold darkness, the deva Awakened rained clouds of mingled flowers, the deva Unmoving Treasury brought forth every sort of jewel treasury | T09n0278 0703c18 |
| Śikṣānanda T279 | The space god Universal Light adorned empty space, the god Ocean of Accomplished Virtue rained down maṇi jewels, the Sumeru mountain god Stainless Treasury bowed his head in reverence and bent his body with palms joined, the wind god Unobstructed Power rained down fine and fragrant flowers, the night goddess Spring Harmony adorned her own body and cast her whole body to the ground | T10n0279 0349c20 |
| Buddhabhadra T278 | The deva Universal Light Surpassing of empty space adorned empty space, the deva Ocean of Wondrous Virtue scattered jewels as an offering, the deva Sumeru Mountain of the Treasury Apart from Defilement joined palms, paid respect, attended, and made offerings, the deva Unobstructed Power raised clouds of a wind of fragrant flowers and made offering with them, and the night deva paid respect with her adorned body and with the five parts of her body | T09n0278 0703c21 |
What the differences attach to: (a) The disparity of fullness and brevity is greatest in the stretch on the marks of his mind—the eighty has the four sentences of twofold negation, 「若沈若舉，若智非智，動轉戲論，一切皆息」 tr. “whether sinking or lifting, whether knowledge or not knowledge, the stirring and the frivolous talk, all of it had come to rest,” while the sixty has only the two sentences 「其心不動，一切世間所不能壞」 tr. “his mind did not stir, and all the worlds were unable to break it”; Chengguan's gloss of stopping and contemplation carried on together is set up upon the eighty-fascicle text alone, there being no such text in the sixty to attach it to. (b) The general appellation of the attendants differs—the eighty reads throughout 「神」 tr. “god,” and the sixty throughout 「天」 tr. “deva.” (c) The answering of the names: the eighty's 「足行諸神」 tr. “the gods that walk at the feet” answers to the sixty's 「步天」 tr. “the pacing deva”; the eighty's 「無盡光神」 tr. “the god Inexhaustible Light” to the sixty's 「無盡圓滿天」 tr. “the deva Inexhaustible and Full”; the eighty's 「閻浮幢林神」 tr. “the wood god Jambu Banner” to the sixty's 「覺天」 tr. “the deva Awakened”; the eighty's 「普光明虛空神」 tr. “the space god Universal Light” to the sixty's 「普光勝虛空天」 tr. “the deva Universal Light Surpassing of empty space”; the eighty's 「成就德海神」 tr. “the god Ocean of Accomplished Virtue” to the sixty's 「妙德海天」 tr. “the deva Ocean of Wondrous Virtue”; the eighty's 「無垢藏須彌山神」 tr. “the Sumeru mountain god Stainless Treasury” to the sixty's 「離垢藏須彌山天」 tr. “the deva Sumeru Mountain of the Treasury Apart from Defilement”; the eighty's 「春和主夜神」 tr. “the night goddess Spring Harmony” to the sixty's 「夜天」 tr. “the night deva”; the eighty's 「常覺主晝神」 tr. “the day goddess Ever Awake” to the sixty's 「常覺日天」 tr. “the sun deva Ever Awake.” The sixty has besides 「地天持地」 tr. “the earth deva upheld the ground,” where the eighty reads 「主方之神隨方迴轉引導其前」 tr. “the gods of the directions turned with the directions and led the way before him.” Recorded side by side without judgment.
Sentence Five Sudhana's Question and Well-Seeing's Answer
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Holy one! I have already brought forth the mind of anuttarā-samyak-saṃbodhi and seek the practice of a bodhisattva. I have heard that the holy one is well able to open and show the paths of the bodhisattvas. Would you explain for me: how is a bodhisattva to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva? | T10n0279 0349c25 |
| Buddhabhadra T278 | Great holy one! I turn toward anuttarā-samyak-saṃbodhi and seek the practice of a bodhisattva. I have heard that the great holy one is well able to open and guide the paths of the bodhisattvas. How does a bodhisattva study the practice of a bodhisattva and cultivate the path of a bodhisattva? Would you tell it out severally. | T09n0278 0703c26 |
| Śikṣānanda T279 | Son of good family! I am young in years, and I went forth from the household not long ago. Within this one life of mine, I have cultivated pure conduct at the places of Buddhas as many as thirty-eight Gaṅgā's sands | T10n0279 0349c29 |
| Buddhabhadra T278 | Son of good family! I am young in years, and the days since I went forth from the household are few; since I was born, I have cultivated pure conduct at the places of Buddhas as many as thirty-eight Gaṅgā sands | T09n0278 0703c29 |
| Śikṣānanda T279 | At the places of some Buddhas it was for one day and one night that I cultivated pure conduct, at the places of some Buddhas it was for seven days and seven nights that I cultivated pure conduct, at the places of some Buddhas it was for half a month, a month, a year, a hundred years, ten thousand years, a koṭi of years, a nayuta of years, and on to unspeakably unspeakable years | T10n0279 0350a01 |
| Buddhabhadra T278 | At the place of one Buddha it was for seven days and seven nights that I cultivated pure conduct, at the places of other Buddhas for half a month, a month, a year, a hundred years, a koṭi of nayutas of years, and on to unspeakably unspeakable years | T09n0278 0704a02 |
What the differences attach to: (a) The vocative differs—the eighty reads 「聖者」 tr. “holy one,” the sixty 「大聖」 tr. “great holy one”; the place of the words of request differs too, the eighty's 「願為我說」 tr. “would you explain for me” standing before the question and the sixty's 「願分別說」 tr. “would you tell it out severally” after it. (b) 「出家又近」 tr. “I went forth from the household not long ago” ／ 「出家日近」 tr. “the days since I went forth from the household are few”; 「我此生中」 tr. “within this one life of mine” ／ 「自我生來」 tr. “since I was born.” (c) The number thirty-eight is wholly the same in the two texts, only that the eighty reads 「恒河沙」 tr. “Gaṅgā's sands” and the sixty 「恒沙」 tr. “Gaṅgā sands.” (d) Of the items of the times, the eighty has the joint 「一日一夜」 tr. “one day and one night” which the sixty does not; the eighty lists separately the three items 「萬歲」 tr. “ten thousand years,” 「億歲」 tr. “a koṭi of years,” and 「那由他歲」 tr. “a nayuta of years,” which the sixty joins into 「億那由他歲」 tr. “a koṭi of nayutas of years”; and in the stretch of the kalpas the eighty reads 「或一小劫、或半大劫、或一大劫、或百大劫」 tr. “at some one small kalpa, at some half a great kalpa, at some one great kalpa, at some a hundred great kalpas,” while the sixty reads 「或一小劫、半劫、一劫、或阿僧祇劫」 tr. “at some one small kalpa, half a kalpa, one kalpa, or asaṃkhyeya kalpas.” Recorded side by side without judgment.
Sentence Six The Name of the Dharma Gate · Deferring to the Superior · Pointing to the Next Friend
| Edition | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Son of good family! I know only this bodhisattva liberation of the Lamp That Accords. As for the bodhisattva-mahāsattvas, they are like a vajra lamp, truly taking birth within the household of the Tathāgata, complete in the accomplishment of the deathless life-faculty, ever burning the lamp of knowledge without its ever coming to an end and being put out, their bodies firm and not to be broken down | T10n0279 0350b04 |
| Buddhabhadra T278 | Son of good family! I know only this dharma gate of the bodhisattva Lamp of Brightness That Accords. The bodhisattvas of the vajra lamp are born in the households of the Buddhas, complete in the accomplishment of the deathless life-faculty and of inexhaustible wisdom; they accomplish an unbreakable body, complete in its limbs, and are able to make it appear according to whatever is fitting | T09n0278 0704b03 |
| Śikṣānanda T279 | Son of good family! Going south from here, there is a land named: Renown; upon an islet in the river there is a boy named: Sovereign Master. Go to him and ask: how is a bodhisattva to study the practice of a bodhisattva and to cultivate the path of a bodhisattva? | T10n0279 0350b17 |
| Buddhabhadra T278 | Son of good family! South of here there is a land named Shuna; there is a boy there named Lord Śakra of the Gods. Go to him and ask how a bodhisattva studies the practice of a bodhisattva and cultivates the path of a bodhisattva. | T09n0278 0704b12 |
What the differences attach to: (a) The name of the dharma gate differs—the eighty reads 「菩薩隨順燈解脫門」 tr. “the bodhisattva liberation of the Lamp That Accords,” the sixty 「隨順菩薩燈明法門」 tr. “the dharma gate of the bodhisattva Lamp of Brightness That Accords”; the order of the two words 「隨順」 tr. “that accords” and 「菩薩」 tr. “bodhisattva” is inverted, and the closing words 「解脫門」 tr. “liberation gate” and 「燈明法門」 tr. “dharma gate of the lamp of brightness” differ as well. (b) The order of the sentences of deferring to the superior differs—the eighty sets out severally the three sentences 「不死命根」 tr. “the deathless life-faculty,” 「常然智燈無有盡滅」 tr. “ever burning the lamp of knowledge without its ever coming to an end and being put out,” and 「其身堅固不可沮壞」 tr. “their bodies firm and not to be broken down,” while the sixty joins them into 「不死命根無盡智慧」 tr. “the deathless life-faculty and inexhaustible wisdom” and brings out separately 「成無壞身，肢體具足」 tr. “they accomplish an unbreakable body, complete in its limbs.” (c) The name of the land and the name of the person of the next friend both differ—the eighty reads 「名聞國」 tr. “the land of Renown” and 「自在主」 tr. “Sovereign Master,” the sixty 「輸那」 tr. “Shuna” and 「釋天主」 tr. “Lord Śakra of the Gods”; while the sentence form of the pointing southward answers between the two texts. (d) At the end of cherishing his virtue and taking leave, the eighty reads 「辭退而去」 tr. “took his leave and withdrew” 〔T10n0279 0350b27〕 and the sixty 「隨順教誨，辭退南行」 tr. “according with what he had been taught, he took his leave and went south” 〔T09n0278 0704b22〕, the sixty having besides the four Chinese characters 「隨順教誨」 tr. “according with what he had been taught.” Recorded side by side without judgment.
Sentence Seven The Collation of the Stretch of the Work (the eighty in twelve sentences · the sixty in eleven)
The eighty's twelve sentences of 「一念中」 tr. “within a single thought” lie at 〔T10n0279 0350a12–0350b04〕; the answering stretch of the sixty lies at 〔T09n0278 0704a12–0704b02〕, where every sentence closes with 「故」 tr. “by reason of,” eleven sentences in all. Fazang, upon the sixty-fascicle text, judges both their number and what they belong to:
〔T35n1733 0464c19–0464c21〕「二就業用十一句，皆先辨業用、後出所因故。初三是前定願莊嚴力，次一是前普賢行力，餘七是前菩薩行願力。」 tr. “Second, as to the work, there are eleven sentences, each first distinguishing the work and afterward bringing out the cause thereof. The first three are the power of the adorning of the concentration and the vow above; the next one is the power of the practice of Samantabhadra above; the remaining seven are the power of the vows of the bodhisattva practice above.”
The sentences answer to one another as follows (the order of the sixty's sentences set out following Fazang's ‘the first three · the next one · the remaining seven’):
| The sixty's sentence | Buddhabhadra T278, rendered | Source | The answering sentence of the eighty |
|---|---|---|---|
| First of the first three | Son of good family! I do not leave this place of walking back and forth, and I see the ten directions entirely, by reason of the unobstructedness of wisdom | T09n0278 0704a12 | The first (all of the ten directions present themselves · by reason of the purity of wisdom) |
| Second of the first three | The whole Dharma realm presents itself before me, by reason of my passing within a single thought through unspeakably unspeakable worlds | T09n0278 0704a13 | The second (all worlds present themselves · by reason of passing through worlds) |
| Third of the first three | Within a single thought I adorn and purify unspeakable buddha-worlds, by reason of bringing forth the power of great vows | T09n0278 0704a15 | The third (buddha-lands are entirely adorned and made pure · by reason of the power of great vows) |
| The next one | The gates of skilful means of unspeakably unspeakable beings present themselves entirely, and being complete in the knowledge of the ten powers, by reason of bringing forth the power of the vows of the practice of the bodhisattva Samantabhadra | T09n0278 0704a16 | The fourth (the differing practices of beings · by reason of the knowledge of the ten powers); the sixty's reason attaches besides to the vows of the practice of Samantabhadra |
| First of the remaining seven | I see unspeakably unspeakable Buddhas present themselves entirely, and within a single thought reverently make offerings to Buddhas as many as the dust motes of unspeakably unspeakable worlds, by reason of the vow-power of reverently making offerings to the Tathāgatas | T09n0278 0704a18 | The fifth (the pure bodies of the Buddhas) and the sixth (reverently making offerings to the Tathāgatas)—the eighty sets out two sentences, the sixty joins them into one |
| Second of the remaining seven | I am able to hear, receive, and uphold the clouds of Dharma of unspeakably unspeakable Buddhas, and to distinguish and know asaṃkhyeya courses of the dharmas, by reason of bringing forth the power of the dhāraṇī of the wheel of the Dharma | T09n0278 0704a20 | The seventh (receiving the dharmas of the Tathāgatas · by reason of the dhāraṇī of the wheel of the Dharma) |
| Third of the remaining seven | The practices of unspeakably unspeakable bodhisattvas present themselves entirely, and all practices are entirely pure, by reason of the vow-power of fulfilling the bodhisattva's practice of the net of Indra | T09n0278 0704a22 | The eighth (the oceans of bodhisattva practice · by reason of the vow-power of the net of Indra) |
| Fourth of the remaining seven | The oceans of unspeakably unspeakable samādhis present themselves entirely, and all samādhis are entirely purified and fulfilled within one samādhi, by reason of bringing forth the power of all samādhis | T09n0278 0704a24 | The ninth (the oceans of samādhis · by reason of entering all gates from one gate) |
| Fifth of the remaining seven | The oceans of unspeakably unspeakable faculties all present themselves, and the wheel of all faculties accords with the wheel of time, by reason of bringing forth the vow-power of abiding at the limit of the faculties | T09n0278 0704a26 | The tenth (the oceans of the faculties · by reason of seeing all faculties within one faculty) |
| Sixth of the remaining seven | The wheels of unspeakably unspeakable times present themselves entirely, and he is able at all times to turn the pure wheel of the Dharma, by reason of bringing forth the vow-power of bringing beings to the utmost | T09n0278 0704a28 | The eleventh (the times · by reason of the wheel of the Dharma being inexhaustible though the realm of beings be exhausted) |
| Seventh of the remaining seven | The oceans of all three times present themselves entirely, and he distinguishes the three times of all worlds, by reason of bringing forth the vow-power of the light of knowledge that accords | T09n0278 0704b01 | The twelfth (the oceans of the three times · by reason of the light of knowledge of the stations of the three times) |
What the differences attach to: (a) The number of sentences differs—the eighty twelve, the sixty eleven; the difference lies in the joint upon seeing the Buddhas and making offerings to them, which the eighty sets out as the fifth and the sixth and the sixty joins into one sentence. (b) The heading words differ—in the eighty every sentence opens with 「一念中」 tr. “within a single thought,” while the sixty uses 「於一念中」 tr. “within a single thought” in three places only, the remaining sentences not carrying these words. (c) The sixty's ninth sentence has besides the words 「一切根輪隨順時輪」 tr. “the wheel of all faculties accords with the wheel of time,” which the eighty does not have. (d) The numbers of the ancient worthies are recorded as each stands upon its own text—Fazang, upon the sixty-fascicle text, makes the work eleven sentences, and Chengguan, upon the eighty, twelve 〔T35n1735 0933c13〕. Recorded side by side without judgment.
Sentence Eight The Correspondence of the Forty-Fascicle T293
In the forty-fascicle text the name of this good friend reads 「妙見」 tr. “Wondrous-Seeing,” and the stretch answering to this section lies at 〔T10n0293 0702c19–0704a11〕.
| Item | Prajñā T293, rendered | Source |
|---|---|---|
| The name of the land and the name of the friend | Three Eyes. There is a monk there named Wondrous-Seeing. Go to him and ask how a bodhisattva studies the practice of a bodhisattva and cultivates the path of a bodhisattva. | T10n0293 0702c19 |
| Being mindful of the profound | At that time, the youth Sudhana, according and pondering, pondered that the practice in which a bodhisattva abides is profound, pondered that the limit of the Dharma realm a bodhisattva realizes is profound …… pondered that the limit of the light of beings is profound | T10n0293 0702c22 |
| The stretch of kalpas among the times | At the places of some Buddhas, passing one small kalpa, or one middling kalpa, or one great kalpa, and on to unspeakably unspeakable asaṃkhyeya kalpas | T10n0293 0703b14 |
| What the pāramitās fulfilled | fully completed all the gates of the pāramitās. | T10n0293 0703b18 |
| The third sentence of the work | Within a single thought, unspeakably unspeakable buddha-lands all present themselves, by reason of the vow-power of a bodhisattva accomplished in universally adorning and purifying them | T10n0293 0703b28 |
| The fourth sentence of the work | Within a single thought, the unspeakably unspeakable differing practices of beings all present themselves, by reason of obtaining the fulfilling of the ocean of Samantabhadra’s gates of teaching | T10n0293 0703b29 |
| The seventh sentence of the work | Within a single thought, unspeakably unspeakable Tathāgatas pour down the rain of the Dharma into the minds of beings, all of it presenting itself, by reason of the vow-power of the dhāraṇī that accords and knows asaṃkhyeya dharma gates | T10n0293 0703c06 |
| The ninth sentence of the work | Within a single thought, unspeakably unspeakable oceans of samādhi all present themselves, by reason of the vow-power of entering and coming forth freely from all samādhis within a single samādhi | T10n0293 0703c11 |
| The name of the dharma gate | the bodhisattva liberation of the Inexhaustible Lamp That Accords | T10n0293 0703c18 |
| The simile of the hard to see | Such a person is hard to get sight of and hard to come forth into the world, like the udumbara flower. | T10n0293 0703c28 |
| The place and name of the next friend | Son of good family! Going south from here, there is a land named Fullness of Much Hearing; within it there is a city named Wondrous Gate; there is a boy there named Sovereign Master of the Faculties. | T10n0293 0704a01 |
What the differences attach to: (a) The name of the land—the eighty 「三眼」 tr. “Three Eyes,” the forty 「三目」 tr. “Three Eyes,” while the sixty reads 「救度」 tr. “Deliverance”; the first two answer to each other and the sixty stands apart. (b) The name of the friend differs among the three—the eighty 「善見」 tr. “Well-Seeing,” the sixty 「善現」 tr. “Well-Appearing,” the forty 「妙見」 tr. “Wondrous-Seeing.” (c) The number of the sentences of the profound in being mindful: the forty lists fourteen, the eighty thirteen, the sixty twelve. (d) In the stretch of the kalpas among the times, the forty brings out besides an item of one middling kalpa, while the eighty reads half a great kalpa and has no item of a middling kalpa. (e) What the pāramitās fulfilled—the eighty reads 「滿足六種波羅蜜海」 tr. “fulfilled the ocean of the six kinds of pāramitā” 〔T10n0279 0350a07〕, setting up six as a number, while the forty reads 「圓滿一切波羅蜜門」 tr. “fully completed all the gates of the pāramitās” 〔T10n0293 0703b18〕 and sets up no number—the one telling what is fulfilled in terms of the six perfections, the other in terms of all the gates. (f) The third sentence of the work—the eighty says of the buddha-lands 「皆悉嚴淨」 tr. “all of them adorned and made pure” 〔T10n0279 0350a15〕, making the adorning and the purifying the work it distinguishes; the forty says of the buddha-lands 「皆悉現前」 tr. “all of them present themselves” 〔T10n0293 0703b28〕 and puts the adorning and the purifying into the reason, 「得普嚴淨成就菩薩願力故」 tr. “by reason of the vow-power of a bodhisattva accomplished in universally adorning and purifying them” 〔T10n0293 0703b29〕—the adorning told in the one within the work, in the other within the reason. (g) The fourth sentence of the work—what appears is in both the differing practices of beings, while the reasons differ: the eighty reads 「滿足十力智故」 tr. “because he fulfils the knowledge of the ten powers” 〔T10n0279 0350a17〕, attaching it to the knowledge of the ten powers of a Buddha, and the forty 「得滿足普賢教門海故」 tr. “because he obtains the fulfilling of the ocean of Samantabhadra’s gates of teaching” 〔T10n0293 0703c01〕, attaching it to the ocean of Samantabhadra’s gates of teaching. (h) In the seventh sentence of the work, the eighty attaches the receiving to Well-Seeing himself, while the forty attaches the pouring down of the rain of the Dharma to the Tathāgatas and the entering into the mind to beings—the faces of giver and receiver differ. (i) The ninth sentence of the work—the eighty reads 「得於一三昧門入一切三昧門皆令清淨願力故」 tr. “by reason of the vow-power of entering all the gates of samādhi from a single gate of samādhi and making them all pure” 〔T10n0279 0350a26〕, saying besides the entering of all the gates from one gate that they are all made pure; the forty reads 「得於一三昧中，自在入出一切三昧願力故」 tr. “by reason of the vow-power of entering and coming forth freely from all samādhis within a single samādhi” 〔T10n0293 0703c11〕, telling it as the free entering and coming forth within a single samādhi and not attaching purity. (j) In the name of the dharma gate, the forty adds besides the two characters for inexhaustible upon the lamp. (k) In the stretch upon the hard to see, the forty has besides the simile of the udumbara flower, which the eighty does not have. (l) The place and the name of the next friend—the eighty 「名聞」 tr. “Renown,” 「河渚」 tr. “an islet in the river,” 「自在主」 tr. “Sovereign Master”; the sixty 「輸那」 tr. “Shuna,” 「釋天主」 tr. “Lord Śakra of the Gods”; the forty 「圓滿多聞」 tr. “Fullness of Much Hearing,” 「妙門」 tr. “Wondrous Gate,” 「根自在主」 tr. “Sovereign Master of the Faculties”—the forty bringing out besides the name of a city over and above the name of the land. Recorded side by side without judgment.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The three layers of the thirteen sentences of the profound—in terms of the bodhisattva · in terms of beings · taking them together. Of the thirteen sentences of being mindful of the previous friend's teaching, Chengguan judges 「初總、餘別」 tr. “the first is the general, and the rest are the particular,” and divides the particular again into three, attaching to each sentence the reason for its being deep:
「初依教趣求，中亦二：先念前友教中有十三句，初總、餘別。別分為三：初二約菩薩論深，一所證法界，即事而真故；二入菩薩地智，唯證相應故。」 tr. “First, entering in accord with the teaching, wherein there are likewise two: first, being mindful of the teaching of the previous friend, wherein there are thirteen sentences, the first the general and the rest the particular. The particular is divided into three: the first two speak of depth in terms of the bodhisattva—one, what is realized is the Dharma realm, because it is true right upon the thing itself; two, entering the knowledge of the bodhisattva grounds, because it answers only to realization.” 〔T35n1735 0933b04–b05〕
「次有七句，約眾生辨深，一報類難知故；二妄想為因，即無性故；三染分行業，唯佛知故；四感異熟識，若種若現，恒轉如流不可知故；五所變影像，若內若外，緣無性故；六名無得物之功，而不失所名之物故；七文字言說皆解脫故。」 tr. “Next there are seven sentences distinguishing depth in terms of beings: one, because the classes of their recompense are hard to know; two, deluded thinking is the cause, which is to say it is without own-nature; three, the deeds and practices of the defiled portion, because only a Buddha knows them; four, the consciousness of ripening that is called forth, whether as seed or as active, turns on constantly like a stream and cannot be known; five, the reflected images that are transformed forth, whether inner or outer, because their conditions are without own-nature; six, because a name has not the power to get hold of the thing, and yet does not lose the thing that is named; seven, because letters and speech are all of them liberation.” 〔0933b07〕
「後三句合辨前文，一染淨二分皆嚴法界而無嚴故；二上二分業不相知故；三各自莊飾淨染世間果報無失，即同真故。總上二分，皆是般若波羅蜜普莊嚴故，所以思之。」 tr. “The last three sentences take the foregoing text together and distinguish it: one, because the two portions, the defiled and the pure, both adorn the Dharma realm and yet there is no adorning; two, because the deeds of the above two portions do not know each other; three, because each adorns its own world, pure or defiled, and the fruits of recompense are not lost, which is to say it is the same as the true. Taking the above two portions together, they are all the universal adorning of prajñā-pāramitā, and this is why he ponders them.” 〔0933b13〕
The general of the thirteen sentences lies in the first sentence, 「菩薩所住行甚深」 tr. “the practice in which a bodhisattva abides is profound,” and the twelve sentences below it belong severally to three layers, closing upon the universal adorning of wisdom—this is Chengguan's eye in reading this stretch.
(2) The sense of position in being young in years and lately gone forth—the words 「創離十住之家名為出家」 tr. “that he has only now left the household of the ten abodes is named going forth from the household.” Well-Seeing says of himself 「我年既少，出家又近」 tr. “I am young in years, and I went forth from the household not long ago,” and Chengguan does not read this in terms of age but glosses it straight in terms of position:
「今初，分三：初總序，初入行位故云年少，創離十住之家名為出家。」 tr. “Now the first, divided in three: first the general preface. Because he has only now entered the position of practice, it says young in years; that he has only now left the household of the ten abodes is named going forth from the household.” 〔T35n1735 0933c07–0933c08〕
Young in years, because he has only now entered the ten practices; gone forth from the household, because he has only just left the household of the ten abodes. This judgment is the key sentence fastening this section to the head of the ten practices.
(3) The two senses of this life of mine—the interfusing of a single thought and the kalpas · the birth of entering understanding-and-practice. How is it that within one life he could cultivate pure conduct at the places of Buddhas as many as thirty-eight Gaṅgā's sands? Upon 「我此生中」 tr. “within this one life of mine” Chengguan brings out two senses:
「又近言我此生者，略有二義：一念劫圓融故，如毘目處說；二顯入解行生，非見聞生故。供三十八恒沙者，過前位故。」 tr. “Further, as to his lately saying ‘this life of mine,’ there are roughly two senses: one, because a single thought and the kalpas interfuse, as is expounded at the place of Supreme Fearless Voice; two, to display that it is the birth of entering understanding-and-practice, and not the birth of seeing-and-hearing. That he made offerings to thirty-eight Gaṅgā sands is because it passes beyond the former position.” 〔T35n1735 0933c08–0933c10〕
The former sense is in terms of time: a single thought and many kalpas enter into each other, and so one life can hold the cultivation of many kalpas. The latter is in terms of birth: this life is not the birth of the position of seeing-and-hearing but the birth of the position of understanding-and-practice. And the number thirty-eight Chengguan attaches to 「過前位故」 tr. “because it passes beyond the former position.”
(4) Why the twelve sentences of the work are all within a single thought—the words 「總云一念者，以得無依無念智故」 tr. “that it says in general a single thought is because he has obtained the knowledge that rests on nothing and does not think.” Why are the twelve sentences all fastened to 「一念中」 tr. “within a single thought”? Chengguan puts down one sentence straight off:
「二顯法業用中，有十二句，各先辨業用、後出所由。然不出願智行，如文思之。總云一念者，以得無依無念智故，無法不現。」 tr. “Second, in displaying the work of the Dharma there are twelve sentences, each first distinguishing the work and afterward bringing out the reason. Yet they do not go beyond vow, knowledge, and practice, as may be pondered from the text. That it says in general a single thought is because he has obtained the knowledge that rests on nothing and does not think, so that there is no dharma that does not appear.” 〔T35n1735 0933c13–0933c14〕
The knowledge that rests on nothing and does not think illumines without waiting to raise a thought, and therefore there is not one dharma that does not appear within a single thought—the ground for the twelve sentences being able to hold such a measure lies in this one sentence.
(5) The gloss upon the name of the Lamp That Accords—using the true knowledge that does not think, according with the Dharma and with the faculties. The setting up of the name of the dharma gate Chengguan attaches to the knowledge that does not think of the preceding stretch:
「第四謙己推勝中，謙己結前。名隨順燈者，用無念之真智，順法順機，無不照故。」 tr. “Fourth, within humbling himself and deferring to the superior, the humbling of himself concludes what precedes. As for its being named the Lamp That Accords, he uses the true knowledge that does not think, and it accords with the Dharma and accords with the faculties, so that there is nothing it does not illumine.” 〔T35n1735 0933c16–0933c17〕
A lamp has the sense of illumining, and according has two accordings—according with the Dharma, and so there is nothing it does not illumine; according with the faculties, and so what it illumines is always apt. This gloss carries on directly from the 「無依無念智」 tr. “knowledge that rests on nothing and does not think” of the preceding stretch.
(6) The five layers of deferring to the superior—the household · the life of recompense · inner knowledge · the body of recompense · the work. From 「如諸菩薩摩訶薩」 tr. “as for the bodhisattva-mahāsattvas” onward, Chengguan judges five layers and attaches to each layer its reason:
〔T35n1735 0933c18–0933c19〕「後「如諸」〔T35n1735 0933c18〕下推勝中，初句為總，亦別顯家族勝。上但云燈照未必常，故今推之，明金剛智燈親證真如為真正，生則常照矣，不同解行生也。」 tr. “Afterward, within the deferring to the superior from ‘as for the bodhisattvas’ onward, the first sentence is the general, and it also displays separately the superiority of the household. Above it said only that the lamp illumines, which need not be constant, and therefore now he defers to the superior, making clear that the vajra lamp of knowledge in person realizing suchness is what is meant by truly; being so born, it illumines constantly, unlike the birth of understanding-and-practice.”
〔T35n1735 0933c21–0933c24〕「二報命勝，由所證常故，即金剛義。三內智勝，如於所證無盡滅故，即是燈義。四報體勝，法性成身，相不遷故，亦金剛義。五「現於」〔T35n1735 0933c24〕下明業用勝，即對上隨順義，以是即體之用故，皆不可壞。」 tr. “Second, the superiority of the life of recompense: because what is realized is constant, this is the sense of vajra. Third, the superiority of inner knowledge: since with respect to what is realized there is no coming to an end and being put out, this is the sense of the lamp. Fourth, the superiority of the body of recompense: the nature of dharmas forms the body, and its mark does not shift, so this too is the sense of vajra. Fifth, from ‘they manifest’ onward makes clear the superiority of the work: this answers to the sense of according above, and since it is the working that is one with the substance, none of it can be broken down.”
Among the five layers, the second and the fourth are attached to the sense of vajra, the third to the sense of the lamp, and the fifth to the sense of according—the name of the dharma gate, 「隨順燈」 tr. “the Lamp That Accords,” and the sūtra text's 「金剛燈」 tr. “the vajra lamp,” each find their match among these five layers.
(7) Where the eye of the Huayan house falls—quiescent illumining and cultivation not two. The eye of this section lies not in setting up a separate sense but in a pair of opposites within the sūtra text itself: on the one hand 「於諸境界心無所動……動轉戲論，一切皆息」 tr. “toward the various objective realms there was no stirring within his mind … the stirring and the frivolous talk, all of it had come to rest” 〔T10n0279 0349c10–c12〕, and on the other 「不遲不速，審諦經行」 tr. “neither slow nor swift, walking back and forth with careful discernment” 〔0349c14〕 together with the pervading of the ten directions in the twelve sentences. Upon the former Chengguan judges 「雖止觀雙運而無心寂照則一切皆息」 tr. “though stopping and contemplation be carried on together, only when there is quiescent illumining without a mind does all of it come to rest,” and joins to it at once 「為踐如來所行之道，隨所履道即是法門」 tr. “because he wished to tread the road along which the Tathāgata has gone, the road he treads is itself the dharma gate” 〔T35n1735 0933c03〕—the road trodden is itself the dharma gate, and so quiescence and practice are not two matters. So too with the places of the seeking:
「二趣求後友。於市肆等處處求者，顯隨緣造修，無不在故。」 tr. “Second, going on to seek the next friend. That he seeks in the markets and the like, place after place, displays that cultivation according to conditions is in no place absent.” 〔T35n1735 0933b17〕
To search out a good friend in the markets and the neighbourhoods displays precisely that cultivation does not pick and choose its place.
(8) Li Tongxuan's differing track—the signification of the three eyes and of the monk. Li Tongxuan does not follow the outline of assigned position but reads by signification, and upon the name of the land sets up three eyes:
「國土名三目者，一法眼、二智眼、三慧眼。」 tr. “The land is named Three Eyes: one, the Dharma eye; two, the eye of knowledge; three, the eye of wisdom.” 〔T36n1739 0966b26〕
「此是三眼國土，明隨世利生，智眼觀根、法眼知法、慧眼決擇正邪。此三是一，隨用說三。」 tr. “This is the land of Three Eyes, making clear that he benefits the living according with the world: the eye of knowledge contemplates the faculties, the Dharma eye knows the Dharma, and the eye of wisdom settles what is right and what is wrong. These three are one, and are spoken of as three according to their functions.” 〔0966b28〕
As to why at the head of the ten practices it is a monk, Li Tongxuan sets up his own question and answer:
「何故十行之初先見比丘？答曰：為明菩薩所行之行，皆令一切眾生無諍離染出世間故。為行之首，皆須無染出世間，以此先見比丘。明心離世間，方堪處俗同光利物。」 tr. “Why is it that at the beginning of the ten practices a monk is seen first? The answer: to make clear that the practices practised by a bodhisattva all cause all beings to be without contention, apart from defilement, and world-transcending. As the head of practice, all must be undefiled and world-transcending, and for this reason a monk is seen first. To make clear that when the mind leaves the world behind, one is then fit to dwell among the common and to benefit things while sharing their light.” 〔T36n1739 0966c12〕
And he glosses the breadth of practice by the wood: 「在林中經行者，表行廣多如林覆蔭。根莖枝葉花果，明濟俗行如是故。」 tr. “as for walking back and forth in a wood, it signifies that practice is broad and many, like the shade a wood casts. Root, stalk, branch, leaf, flower, and fruit make clear that the practice of aiding the common is like this.” 〔0966c16〕
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)
Chengguan, Huayan jing shu T35n1735 (glossing the eighty-fascicle Avataṃsaka passage by passage · principal)
The general outline of the ten practices and the assigned position: 「大文第三善見已下有十善友，寄十行位，位各一人。初善見比丘，寄歡喜行，文亦具六。」 tr. “The third great division, from Well-Seeing onward, has ten good friends, assigned to the ten positions of practice, one person to each position. First, the monk Well-Seeing, assigned to the joyful practice; the text likewise has six parts.” 〔T35n1735 0933b02–0933b03〕
The reason for seeing the surpassing marks of his body: 「見中三：先見身勝相。見在林者，行之初故。同佛相者，如說修行，順佛果故。」 tr. “Within the seeing there are three: first, seeing the surpassing marks of his body. That he is seen in a wood is because this is the beginning of practice. That he is the same as the Buddha in his marks is because, cultivating the practice as it is expounded, he accords with the fruit of Buddhahood.” 〔0933b19–0933b20〕
What the seven places full and level refer to: 「於中七處平滿者，兩手、兩足、兩肩及項。」 tr. “As for the seven places therein being full and level, they are the two hands, the two feet, the two shoulders, and the nape.” 〔0933b21〕
The counting of the marks: 「言諸相隨好者，上但列十四，故總結之。目視不瞬、圓光一尋復是二相，都列十六耳，餘至瞿波處釋。」 tr. “As for saying the various marks and the signs that follow upon them, above only fourteen were listed, and therefore he concludes them all together. That the eyes gazed and did not blink and that the round light was a fathom are two further marks, so that sixteen in all are listed; the rest will be glossed at the place of Gopā.” 〔0933b25–0933b27〕
The signification of the attendants not expounded: 〔T35n1735 0933c04–0933c05〕「三「無量」〔T35n1735 0933c04〕下明諸侍從，不無表法，恐繁不說。敬問可知。」 tr. “Third, from ‘measureless’ onward makes clear the attendants; it is not that they have no signification, but for fear of prolixity it is not expounded. The paying of respect and the inquiring may be known.”
The three portions of the benefit accomplished by what is done: 〔T35n1735 0933c11–0933c13〕「次「或有」〔T35n1735 0933c11〕下明所修時分。後「聽聞」〔T35n1735 0933c12〕下所作成益。於中，初自修願智行、次見果用、後知佛修因。」 tr. “Next, from ‘at the places of some’ onward makes clear the times cultivated. Afterward, from ‘heard’ onward is the benefit accomplished by what is done. Therein, first is cultivating for himself the vows, the knowledge, and the practice; next, seeing the working of the fruit; last, knowing the cause the Buddhas cultivated.”
The close of the outline of this section and the outline name that crosses the window: 「餘並可知。指示後友，次文當說。」 tr. “The rest may be known. Pointing to the next friend will be expounded in the text that follows.” 〔T35n1735 0933c26〕 (the four Chinese characters 「指示後友」 tr. “pointing to the next friend” being an outline name, whose glossing text passes over into the window of the next section)
The even words upon the matching of assigned positions (in the stretch on the outline of the assembly and chapter · not 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 to say, since each and every position is complete with many dharma gates, how could it be that the mind of an ordinary person is not to practise and seek the dharma of a good friend, and therefore not to match them has its reason. Yet within there being no sequence of positions there is no obstruction to the sequence of positions, and to display the positions is the regular rule, so that to match them likewise has no fault.” 〔T35n1735 0918b04–b07〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a different rule of signification)
The bounds of the ten good friends of the ten practices: 「於此十行中，從初善見比丘已下至出家外道名為遍行，是十行中十箇善知識。」 tr. “Within these ten practices, from the first, the monk Well-Seeing, onward down to the one gone forth to the outside ways named Universal Practice, these are the ten good friends within the ten practices.” 〔T36n1739 0966b19〕
The five gates by which the previous friend leads in · the six gates of entering the present position · the five gates of rising and advancing of this section: see what is cited under gate one 〔T36n1739 0966b21〕 〔0966c02〕 〔0968a20〕.
The opening sentence of deferring to virtue and advancing in superiority (the stretch upon the previous friend): 〔T36n1739 0966b25〕「從「如諸菩薩摩訶薩」〔T36n1739 0966b25〕已下是推德勝進。」 tr. “From ‘as for the bodhisattva-mahāsattvas’ onward is the deferring to virtue and advancing in superiority.”
The opening sentence of deferring to virtue and rising and advancing (the stretch of this section): 〔T36n1739 0968a25〕「從「如諸菩薩」〔T36n1739 0968a25〕已下，是推德昇進。」 tr. “From ‘as for the bodhisattvas’ onward is the deferring to virtue and rising and advancing.”
The gloss upon the name Well-Seeing: 「比丘號善見者，明此法眼、智眼、慧眼善見諸法，善見一切眾生根性，應時教化而令解脫故，號善見也。」 tr. “As for the monk being titled Well-Seeing, it makes clear that with this Dharma eye, eye of knowledge, and eye of wisdom he well sees all dharmas and well sees the faculties and natures of all beings, teaching and transforming them in season so as to bring them to liberation, and therefore he is titled Well-Seeing.” 〔0966c08〕
The gloss upon the name monk: 「比丘者，此名滅諍，能化眾生煩惱見諍故名比丘。」 tr. “As for the monk, this name means quelling contention, and because he is able to transform the contention of the afflictions and views of beings he is named a monk.” 〔0966c11〕
The signification of the marks and signs one by one (where Chengguan says only 「同佛相者，如說修行，順佛果故」 tr. “that he is the same as the Buddha in his marks is because, cultivating the practice as it is expounded, he accords with the fruit of Buddhahood,” Li Tongxuan attaches to each mark its deeds of recompense):
「又壯年美貌端正可喜者，明能行諸行為壯年也，美貌端正是行報生故。又心端行正名為端正。」 tr. “Further, as for being in the prime of his years, fair of countenance, upright and pleasing to see: it makes clear that he is able to practise the practices, and this is being in the prime of his years; that he is fair of countenance and upright is because it is born of the recompense of practice. Further, when the mind is upright and the practice correct, this is named upright.” 〔T36n1739 0966c23〕
「其髮紺青右旋不亂者，心清行正所報生也。又右旋不亂者，順正法也。頂有肉髻者，智高德滿報生也。皮膚金色者，智淨心安素白無垢，慈悲利物業報所招。黃相是福德色也。」 tr. “As for his hair being deep blue-black, curling to the right and not disordered: it is what is born of the recompense of a pure mind and correct practice. Further, as for curling to the right and not disordered, it accords with the right Dharma. As for the fleshy cowl on the crown of his head, it is born of the recompense of knowledge being high and virtue full. As for his skin being the colour of gold, it is that knowledge is pure and the mind at ease, plain and white and without stain, and it is summoned by the deeds and recompense of benefiting things with kindness and compassion. The yellow mark is the colour of merit.” 〔0966c25〕
「頸文三道者，是不妄言出報所生故。額廣平正者，智寬博達之報也。眼目脩廣如青蓮花者，以智悲慈所報得也。」 tr. “As for the three lines on his neck, they are what is born of the recompense issuing from not speaking falsely. As for his brow being broad and level, it is the recompense of knowledge being wide and reaching far. As for his eyes being long and wide like a blue lotus flower, it is obtained by the recompense of knowledge and compassion and kindness.” 〔0966c29〕
「脣口丹潔如頻婆果者，明赤色也，是南方色。以為南為离，离為日、為虛無、為心、為法門。以智為日，口為說法之門，以智慧日，口能詮表正法所生報也。胸標卍字者，業清涼所生。」 tr. “As for his lips and mouth being red and fresh like a bimba fruit, it makes clear the colour red, which is the colour of the south. Taking the south to be li, li is the sun, is the void, is the mind, is the dharma gate. Taking knowledge as the sun, and the mouth as the gate for expounding the Dharma, with the sun of wisdom the mouth is able to set forth the right Dharma—this is the recompense born thereof. As for the mark of the svastika set on his chest, it is born of the coolness of his deeds.” 〔0967a03〕
「七處平滿者，兩手、兩足、兩肩、馬王陰藏為七處滿。其臂纖長者，引接成善所生報業。其指網縵，以教漉眾生所生報業。手足中有金剛輪，明轉法輪利眾生所生業果。」 tr. “As for the seven places being full and level, the two hands, the two feet, the two shoulders, and the sheathed member of the horse-king make the seven places full. As for his arms being slender and long, it is the deed of recompense born of drawing in and bringing to good. As for the webbing between his fingers, it is the deed of recompense born of straining beings out with the teaching. As for the vajra wheels in his hands and feet, it makes clear the fruit of deeds born of turning the wheel of the Dharma and benefiting beings.” 〔0967a07〕
The signification of the eleven gods (upon this one stretch Chengguan says only 「恐繁不說」 tr. “for fear of prolixity it is not expounded” 〔T35n1735 0933c04〕, while Li Tongxuan attaches to each god its signification):
「主方神隨方迴轉引導其前者，方法也，法隨眾生根器，迴轉引接眾生。方無定相，即法無定相。足行神持蓮花以承其足者，表行無行。無染無盡光神舒光破闇者，以教光破惑也。」 tr. “As for the god of the directions turning with the directions and leading the way before him, the directions are the Dharma, and the Dharma turns with the faculties and capacities of beings, drawing beings in and receiving them. The directions have no fixed mark, which is to say the Dharma has no fixed mark. As for the god that walks at the feet holding up lotus flowers to receive his feet, it signifies practice that is no practice. Undefiled, as for the god Inexhaustible Light spreading out light and breaking up the darkness, it is the breaking up of delusion with the light of the teaching.” 〔T36n1739 0967a16〕
「閻浮幢林神雨眾雜華者，明以廣多善言眾行引眾生，令住戒定慧香花故。不動藏地神現諸寶藏者，此是禪定行，能現智慧之寶藏故。普光明虛空神莊嚴虛空者，明以正智慧觀照諸法莊嚴法空起差別智，行差別行不離法空故。」 tr. “As for the wood god Jambu Banner raining down every sort of mingled flower, it makes clear that with broad and many good words and manifold practices he draws beings in and causes them to abide in the fragrant flowers of precepts, concentration, and wisdom. As for the earth god Unmoving Treasury bringing forth every sort of jewel treasury, this is the practice of meditative concentration, because it is able to bring forth the jewel treasury of wisdom. As for the space god Universal Light adorning empty space, it makes clear that with right wisdom he contemplates and illumines the dharmas and adorns the emptiness of dharmas, raising the knowledge of differences and practising the practices of difference without leaving the emptiness of dharmas.” 〔0967a20〕
「成就德海神雨摩尼寶者，明以普賢大願成就大慈悲之德，普雨法雨利益眾生故。須彌山神頭頂禮敬曲躬合掌者，明謙下離慢恭敬行也。」 tr. “As for the god Ocean of Accomplished Virtue raining down maṇi jewels, it makes clear that with the great vows of Samantabhadra he accomplishes the virtue of great kindness and compassion and rains down the rain of the Dharma everywhere for the benefit of beings. As for the Sumeru mountain god bowing his head in reverence and bending his body with palms joined, it makes clear the practice of humbling oneself, leaving pride behind, and paying reverence.” 〔0967a25〕
「無礙力風神雨妙香花者，明柔軟語、敬語、無我語、和悅語、無麁惡語、知時語、不妄語、利益語、如法語、讚歎語，一切眾善語皆為無礙力。」 tr. “As for the wind god Unobstructed Power raining down fine and fragrant flowers, it makes clear that gentle speech, respectful speech, selfless speech, harmonious and glad speech, speech without coarseness or ill, timely speech, speech that is not false, beneficial speech, speech in accord with the Dharma, and speech of praise—all manner of good speech is unobstructed power.” 〔0967a28〕
「春和主夜神莊嚴其身舉體投地者，明慈悲和悅常處生死之夜，令眾生見者皆悉歡喜、發生善根，名為春和主夜神。」 tr. “As for the night goddess Spring Harmony adorning her own body and casting her whole body to the ground, it makes clear that with kindness and compassion, harmonious and glad, she dwells ever in the night of birth-and-death and causes beings who see her all to rejoice and to give rise to roots of good—this is why she is named the night goddess Spring Harmony.” 〔0967b08〕
「常覺主晝神執普照諸方摩尼幢住在虛空放大光明者，明法空根本智照諸眾生，以差別智度，令解脫故。」 tr. “As for the day goddess Ever Awake holding a maṇi banner that illumines every quarter and, dwelling in empty space, sending forth a great light, it makes clear that the fundamental knowledge of the emptiness of dharmas illumines beings and delivers them with the knowledge of differences, bringing them to liberation.” 〔0967b12〕
The gloss upon the bringing forth of the mind: 「時善財童子詣比丘所已下，申請所求，皆云已發無上菩提心者，明於初文殊師利所已發菩提心，即達菩提體無行無修無求、無得無證」 tr. “From ‘at that time the youth Sudhana came to where the monk was’ onward, in setting forth what he sought he says throughout that he has already brought forth the unsurpassed mind of bodhi—this makes clear that he has already brought forth the mind of bodhi at the place of Mañjuśrī at the outset, and thus has reached the substance of bodhi, which is without practice, without cultivation, without seeking, without attaining, and without realizing” 〔T36n1739 0967b14〕
The gloss upon being young in years and lately gone forth, and upon this life of mine:
「比丘答善財言我年既少出家又近，明始從十住初生諸佛智慧，而生此行，名為年少出家又近。」 tr. “The monk answers Sudhana saying that he is young in years and went forth from the household not long ago—this makes clear that he has only begun, from the ten abodes, to be born into the wisdom of the Buddhas, and has been born into this practice, and this is what is named young in years and lately gone forth from the household.” 〔T36n1739 0967b22〕
「我此生中者，即明不見始終之生中也。」 tr. “As for within this life of mine, it makes clear that it is within a birth in which no beginning and no end are seen.” 〔0967b28〕
The gloss upon the thirty-eight Gaṅgā's sands (Li Tongxuan sets up this number from thirty items of dharma together with the eightfold right path, upon a track other than Chengguan's 「過前位故」 tr. “because it passes beyond the former position”):
「於三十八恒河沙佛所淨修梵行者，明十住、十行、十迴向以三十箇法均調智悲，以此三十箇隨位佛因果法互參，智悲無盡，故云三十。不離八正道行門，故云三十八恒河沙佛所淨修梵行。」 tr. “As for cultivating pure conduct at the places of Buddhas as many as thirty-eight Gaṅgā's sands, it makes clear that the ten abodes, the ten practices, and the ten dedications, with thirty items of dharma, evenly attune knowledge and compassion, and that with these thirty the dharmas of cause and fruit of the Buddhas of each position are interwoven, knowledge and compassion being inexhaustible—and so it says thirty. Since the gate of practice of the eightfold right path is not left behind, it says cultivating pure conduct at the places of Buddhas as many as thirty-eight Gaṅgā's sands.” 〔T36n1739 0967b29〕
「前慈行童女即云三十七恒河沙，即表三賢七覺之行；此云三十八恒河沙佛所者，即勝進至八正道故。」 tr. “The girl Kindly Practice before this said thirty-seven Gaṅgā's sands, which signifies the practice of the three worthies and the seven factors of awakening; that here it says the places of Buddhas as many as thirty-eight Gaṅgā's sands is because there is advance in superiority as far as the eightfold right path.” 〔0967c04〕
The gloss upon the times and the six pāramitās: 「此明出世道滿足六波羅蜜，餘四方便、願、力、智波羅蜜等，是入生死成大悲行故。此是比丘，但云六度，不云十波羅蜜也。」 tr. “This makes clear that the world-transcending path fulfils the six pāramitās; as for the remaining four, the pāramitās of skilful means, vow, power, and knowledge, they are the entering of birth-and-death and the accomplishing of the practice of great compassion. This one being a monk, it says only the six perfections and does not say the ten pāramitās.” 〔T36n1739 0967c13〕
The gloss upon the work within a single thought (the pair of vow and knowledge):
「此一段明遠近含容不可遷，不可具陳。總不出一念者，意明經行所表法身智體無依。以智無依故，即智無表裏中邊故。」 tr. “This one stretch makes clear that far and near contain each other and cannot be shifted, and cannot be set out in full. That in general they do not go beyond a single thought means to make clear that the knowing substance of the Dharma body signified by walking back and forth rests upon nothing. Because knowledge rests upon nothing, knowledge has no outside and inside, no middle and edge.” 〔T36n1739 0967c22〕
「智為願使，願是智王，悲行神通普賢行海皆由願使智。」 tr. “Knowledge is the vow's envoy, and the vow is the king of knowledge; the practice of compassion, the spiritual penetrations, and the ocean of the practice of Samantabhadra all come of the vow's sending forth of knowledge.” 〔0968a01〕
The gloss upon the name of the dharma gate and upon principal and companion:
「法門名菩薩隨順燈解脫門者，明菩薩以自如來普光明智，順諸眾生行，起差別智，教化眾生恒令發明，無有休息，名菩薩隨順燈解脫門。」 tr. “As for the dharma gate being named the bodhisattva liberation of the Lamp That Accords, it makes clear that the bodhisattva, with his own knowledge of the universal light of the Tathāgata, accords with the practices of beings, raises the knowledge of differences, and teaches and transforms beings so as to make them ever bring forth brightness without rest—this is named the bodhisattva liberation of the Lamp That Accords.” 〔T36n1739 0968a04〕
「此是歡喜行，行檀波羅蜜為主，餘九為伴。以約智門中，一行之中通修眾行；以約位門中，偏修六波羅蜜出世之行。」 tr. “This is the joyful practice, wherein the practice of the pāramitā of giving is principal and the remaining nine are companions. In terms of the gate of knowledge, within one practice all practices are cultivated throughout; in terms of the gate of position, one cultivates chiefly the world-transcending practice of the six pāramitās.” 〔0968a08〕
The gloss upon the stretch of rising and advancing (the name of the land · the islet in the river · the boy · Sovereign Master): 「國土號名聞者，依教主立名，為教主有名聞故。河渚中居止者，表戒為河流，必入智海故。童子者，為明戒淨無染，號為童子。名自在主者，為明已從如來法身智果入俗利生，出世入纏、主導眾生皆自在故，以立名也。」 tr. “As for the land being titled Renown, the name is set up in reliance upon the lord of the teaching, because the lord of the teaching has renown. As for dwelling upon an islet in the river, it signifies that the precepts are the river's flow and must enter the ocean of knowledge. As for the boy, it is to make clear that the precepts are pure and undefiled, and so he is titled a boy. As for being named Sovereign Master, it is to make clear that, having already come from the fruit of the knowledge of the Dharma body of the Tathāgata into the common world to benefit the living, he transcends the world and enters the entanglements and leads beings as a master, in all of it sovereign and free—and so the name is set up.” 〔T36n1739 0968a26〕
Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka · the name reading 「善現」 tr. “Well-Appearing”)
The general heading of the good friends of the ten practices and the five parts of the joyful practice:
「自下明十行善知識，有十人，各當一位。初歡喜行中亦五分。」 tr. “From here onward it makes clear the good friends of the ten practices, ten persons, each answering to one position. Within the first, the joyful practice, there are likewise five parts.” 〔T35n1733 0464b17〕
The gloss upon the name: 「比丘善現者，行相超昇比丘，表示施行內成、勝報外現，故名善現。」 tr. “As for the monk Well-Appearing, he is a monk whose mark of practice rises and surpasses, signifying that the practice of giving is accomplished within and the surpassing recompense appears without, and therefore he is named Well-Appearing.” 〔T35n1733 0464b20〕
The general one and particular eleven of being mindful of the previous teaching: 「前中，初一句總念前般若普莊嚴門；下十一句別，一所證；二所依；三所度；四所行，亦是有為諸行無性；五剎那離生滅心；六幻現如光；七念理真性；次二念語義；後二念因果。」 tr. “Within the former, the first sentence is the general being mindful of the previous gate of the universal adorning of prajñā; the eleven sentences below are the particular—one, what is realized; two, what is relied upon; three, what is delivered; four, what is practised, which is also that the conditioned practices are without own-nature; five, the mind that is apart from arising and ceasing in an instant; six, illusory appearing like light; seven, being mindful of the true nature of principle; the next two are being mindful of speech and meaning; the last two are being mindful of cause and fruit.” 〔T35n1733 0464b24〕
Being young in years and gone forth, and the three glosses upon this life:
「初中亦三：初年少出家日近者，初入行位，故名年少。創離十住之家，故云日近。」 tr. “Within the first there are likewise three: first, as for being young in years and the days since going forth from the household being few, he has only now entered the position of practice, and therefore is named young in years; he has only now left the household of the ten abodes, and therefore it says the days are few.” 〔T35n1733 0464c08〕
「又云自我生來者，似於一生經爾所劫供彼諸佛。此何義也？釋云：或報命極長；或以一生攝於多劫，如念攝劫等；或入佛法為生，謂云自我生此菩提心來，經爾所劫供爾所佛。」 tr. “Further, as for saying ‘since I was born,’ it seems that within one life he passed through so many kalpas making offerings to those Buddhas. What is the sense of this? The gloss says: either the life of his recompense is exceedingly long; or one life takes in many kalpas, as a thought takes in a kalpa and the like; or entering the Dharma of the Buddha is taken as birth, that is to say, since I was born into this mind of bodhi I have passed through so many kalpas making offerings to so many Buddhas.” 〔0464c11〕
The eleven sentences of the work: 「二就業用十一句，皆先辨業用、後出所因故。初三是前定願莊嚴力，次一是前普賢行力，餘七是前菩薩行願力。」 tr. “Second, as to the work, there are eleven sentences, each first distinguishing the work and afterward bringing out the cause thereof. The first three are the power of the adorning of the concentration and the vow above; the next one is the power of the practice of Samantabhadra above; the remaining seven are the power of the vows of the bodhisattva practice above.” 〔T35n1733 0464c19〕
The concluding of the name of the dharma gate and the original Indian name: 「三結名者，遠照顯煥名曰燈明，則十不可說等常用無竭，名為隨順。天竺本名不休息智燈菩薩解脫。」 tr. “Third, as to the concluding of the name: illumining afar, bright and shining, it is named the brightness of the lamp; and since the ten unspeakables and the like are constantly used and never run dry, it is named according. The original Indian name is the bodhisattva liberation of the Unresting Lamp of Knowledge.” 〔T35n1733 0464c23〕
Zhiyan, Souxuan ji T35n1732 (the commentary on the sixty-fascicle Avataṃsaka · the name reading 「善現」 tr. “Well-Appearing”)
The general heading of the positions of the ten practices and the three divisions: 〔T35n1732 0094a06–0094a09〕「此初即歡喜行菩薩，比丘名善現，入隨順菩薩證明法門。有三：初明勸教往詣、次「時善財」〔T35n1732 0094a08〕下依教趣入、三「答言」〔T35n1732 0094a09〕下正入法界。」 tr. “This first is the bodhisattva of the joyful practice; the monk is named Well-Appearing, and he enters the dharma gate of the bodhisattva's attesting brightness that accords. There are three: first, making clear the urging and teaching him to go there; next, from ‘at that time Sudhana’ onward, entering in accord with the teaching; third, from ‘he answered saying’ onward, directly entering the Dharma realm.”
The seven joints of entering in accord with the teaching (the thirteen sentences of being mindful of the previous teaching): 〔T35n1732 0094a10–0094a13〕「二依教進入有七：初辭進；次念前法，念法中有十三句；三進入；四「於城墎」〔T35n1732 0094a11〕下依教尋求簡擇；五見勝相；六往詣親近禮敬；七「白言」〔T35n1732 0094a13〕下請問發心。」 tr. “Second, entering onward in accord with the teaching has seven: first, taking leave and going on; next, being mindful of the previous dharma, wherein there are thirteen sentences; third, entering onward; fourth, from ‘in the walled towns’ onward, seeking out and discerning in accord with the teaching; fifth, seeing the surpassing marks; sixth, going to him, drawing near, and paying reverence; seventh, from ‘he said’ onward, asking and setting forth the bringing forth of the mind.”
The two parts of directly entering the Dharma realm: 〔T35n1732 0094a13–0094a15〕「三正入法界中有二：初明自分法門、二「金剛菩薩」〔T35n1732 0094a14〕下仰推勝分。」 tr. “Third, within directly entering the Dharma realm there are two: first, making clear the dharma gate of his own portion; second, from ‘the bodhisattvas of the vajra’ onward, looking up and deferring to the portion of the superior.”
Chengguan, Yanyi chao T36n1736
The general heading of the position of the ten practices, and the gloss of the name as assigned to a practice: 〔T36n1736 0674b12–0674b13〕「大文第三，十行位。疏「初善見比丘寄歡喜行」〔0674b12〕者，施悅自他，故名歡喜。」 tr. “The third great division: the position of the ten practices. As to the Shu’s ‘first, the monk Well-Seeing is assigned to the joyful practice’: giving gladdens oneself and others, and so it is named joyful.”
The two sentences upon the bodhisattva: 〔T36n1736 0674b13–0674b14〕「疏「初二約菩薩」〔0674b14〕者，理智一對。」 tr. “As to the Shu’s ‘the first two are upon the bodhisattva’: principle and knowledge make one pair.”
The seven sentences upon beings glossed one by one: 〔T36n1736 0674b14–0674b18〕「初「一報類難知」〔0674b14〕者，如〈迴向品〉說。「二妄想為因即無性」〔0674b15〕者，妄想為因，釋依想住。即無性言，釋於甚深。故《楞伽》云「前聖所知，轉相傳授，妄想無性。」〔0674b17〕斯為自覺聖智之境，故甚深也。」 tr. “The first, ‘first, the kinds of recompense are hard to know,’ is as the chapter on the Dedications says. ‘Second, false imagining is the cause, and so it is without nature’: false imagining as the cause glosses ‘abiding in accord with conception,’ and the words ‘without nature’ gloss ‘most profound.’ Hence the Laṅkāvatāra says: ‘what the former sages knew and handed down in turn is that false imagining is without nature.’ This is the objective realm of the knowledge of the sages’ own awakening, and so it is most profound.” · 〔0674b18–0674b19〕「疏「三染分行業」〔0674b18〕等者，以約眾生故。如一孔雀毛，一切種因相等。」 tr. “As to the Shu’s ‘third, the deeds and practices of the defiled portion’ and so on: because it is upon beings. As with one peacock’s feather, the causes and marks of every seed are alike.” · 〔0674b19–0674b20〕「疏「四感異熟識」〔0674b20〕者，行相深細故。經云「阿陀那識甚深細」〔0674b20〕等。」 tr. “As to the Shu’s ‘fourth, the consciousness of ripened recompense that they bring on’: because its mode of activity is deep and subtle. The scripture says ‘the ādāna consciousness is most deep and subtle,’ and so on.” · 〔0674b24–0674b27〕「古同釋云：流注是八識相續。然相有三種，已如前引。今此即剎那流注，與上照見自心生滅流注義相符也。若常照之，見其無性，即自覺聖智故。」 tr. “The ancients gloss alike: the flowing stream is the continuity of the eighth consciousness. Yet the marks are of three kinds, as cited before. Here it is the flowing stream of moment upon moment, which accords with the meaning above of illumining the arising and ceasing, the flowing stream, of one’s own mind. If one ever illumines it and sees that it is without nature, that is the knowledge of the sages’ own awakening.” · 〔0674b27–0674b29〕「疏「五所變影像」〔0674b27〕等者，相分即是影像。第八緣三種境，境即相分，謂種子。根身，即內境也。器世間，即外境也。」 tr. “As to the Shu’s ‘fifth, the images that are transformed’ and so on: the object-aspect is just the image. The eighth takes three kinds of objective realm as its object, and the objective realm is just the object-aspect: namely the seeds, and the faculties and body, which are the inner realm, and the vessel-world, which is the outer realm.” · 〔0674c02–0674c04〕「疏「六名無得物之功」〔0674c02〕，已見上文。疏「七文字言說皆解脫故」〔0674c03〕者，即《淨名》中天女折身子，已如前引。」 tr. “The Shu’s ‘sixth, the name has no merit of grasping a thing’ has been seen above. As to the Shu’s ‘seventh, because letters and speech are all liberation’: this is the goddess in the Vimalakīrti confounding Śāriputra, as cited before.” · 〔0674c04–0674c07〕「疏「皆嚴法界而無嚴」〔0674c04〕者，故《金剛》云「莊嚴佛國土，即非莊嚴，是名莊嚴。」〔0674c05〕謂雖復莊嚴，無能嚴心，則稱實理，事理無礙方真嚴也。」 tr. “As to the Shu’s ‘all adorn the Dharma realm and yet there is no adorning’: hence the Diamond says, ‘to adorn a buddha-land is just not to adorn, and that is called adorning.’ That is, though one adorns, there is no mind that adorns, and so it accords with the real principle; only when phenomena and principle are unobstructed is it true adorning.”
Recorded Without Judgment
As to the outline of this section, Chengguan says 「文亦具六」 tr. “the text likewise has six parts” 〔0933b04〕 and within this window brings out the names of the first five parts (entering in accord with the teaching · seeing, paying respect, and inquiring · directly showing the Dharma realm · humbling himself and deferring to the superior · pointing to the next friend), the name of the sixth part not being brought out in this window, the fixed form in the other sections of this assembly being 「戀德禮辭」 tr. “cherishing his virtue and taking leave”; Chengguan glosses the first four parts severally, for the fifth brings out only the outline name, its glossing text crossing the window, and for the sixth sets out no glossing text within this window; Li Tongxuan does not use the six parts but sets up separately the six gates of entering the present position, and at the end of this section the five gates of rising and advancing (deferring to virtue and rising and advancing · showing the whereabouts and the land of the good friend · showing that the dwelling place of the good friend is upon an islet in the river · giving the name and title of the good friend, named Sovereign Master · bowing the head in reverence and taking leave and withdrawing); while at the end of the stretch upon the previous friend there is besides a set of five gates (deferring to virtue and rising and advancing · showing the whereabouts of the good friend · giving the name of the land · giving the name and title of the good friend · paying respect and taking leave) that leads into this section, the bounds of the outlines and the passages they take being wholly different. Fazang, upon the sixty-fascicle text, judges this section in five parts, and Zhiyan, upon the sixty-fascicle text, in three divisions, neither of them touching upon Chengguan's six parts or Li Tongxuan's five gates and six gates. As to what the seven places full and level refer to, Chengguan makes them 「兩手、兩足、兩肩及項」 tr. “the two hands, the two feet, the two shoulders, and the nape,” and Li Tongxuan 「兩手、兩足、兩肩、馬王陰藏」 tr. “the two hands, the two feet, the two shoulders, and the sheathed member of the horse-king”—the first six the same and the seventh differing. As to the counting of the marks and signs, Chengguan judges upon the eighty-fascicle text 「上但列十四」 tr. “above only fourteen were listed,” and adding the eyes gazing without blinking and the round light of a fathom, 「都列十六耳」 tr. “sixteen in all are listed,” while Li Tongxuan sets up no such number but attaches to each mark its deeds of recompense. As to what the two similes of the gods of the Pure Abode and the nyagrodha tree are attached to, Chengguan in both places says 「準晉經」 tr. “following the Jin sūtra” and takes the matching of the sixty-fascicle text, while the text of the eighty makes a different matching of itself. As to the name Well-Seeing, Li Tongxuan glosses it as the three eyes well seeing dharmas and the faculties and natures of beings, while Chengguan does not gloss the name separately within this window. As to the sense of the land of Three Eyes, Li Tongxuan sets up the three of the Dharma eye · the eye of knowledge · the eye of wisdom and says 「此三是一，隨用說三」 tr. “these three are one, and are spoken of as three according to their functions,” while Chengguan does not gloss the name of the land within this window. As to the gloss upon the Lamp That Accords, Chengguan attaches it to the true knowledge that does not think according with the Dharma and with the faculties, and Li Tongxuan to one lamp lighting a hundred thousand lamps in unexhausted succession. As to the number of the sentences of being mindful of the previous teaching, Zhiyan upon the sixty-fascicle text makes it 「念法中有十三句」 tr. “within being mindful of the Dharma there are thirteen sentences,” Fazang upon the sixty-fascicle text makes it a general one and a particular eleven, and Chengguan upon the eighty makes it thirteen; as to the number of the sentences of the work, Fazang upon the sixty makes it eleven and Chengguan upon the eighty twelve—each standing upon its own text, recorded and not altered. As to what is transmitted of the name of the dharma gate, Fazang brings out besides 「天竺本名不休息智燈菩薩解脫」 tr. “the original Indian name is the bodhisattva liberation of the Unresting Lamp of Knowledge,” Zhiyan makes it 「隨順菩薩證明法門」 tr. “the dharma gate of the bodhisattva's attesting brightness that accords,” and Li Tongxuan glosses principal and companion upon the name of the eighty. As to the reason for the thirty-eight Gaṅgā's sands, Chengguan attaches it to 「過前位故」 tr. “because it passes beyond the former position,” and Li Tongxuan to thirty items of dharma together with the eightfold right path. These several divergent glosses are all settled sayings of the ancient worthies; they are recorded, and no ranking is judged among them.
VII. Cross-Reading and Lineage
The lineage chains of the text of this section all return directly from the cross-readings the ancient worthies have already made:
- The head of the ten practices and the end of the ten abodes: Chengguan glosses 「出家」 tr. “going forth from the household” as 「創離十住之家」 tr. “having only now left the household of the ten abodes” 〔T35n1735 0933c08〕, so that this section carries on directly from the ten good friends of the ten abodes before it; and his gloss 「供三十八恒沙者，過前位故」 tr. “that he made offerings to thirty-eight Gaṅgā sands is because it passes beyond the former position” 〔0933c10〕 likewise speaks of the passing beyond in terms of the former position. So the lineage of this section lies first in its being read together with the stretch of the ten abodes—what is carried on is not one friend but one whole position.
- The cross-reading of the interfusing of a single thought and the kalpas: in the first sense of his gloss upon 「我此生中」 tr. “within this one life of mine” Chengguan says 「一念劫圓融故，如毘目處說」 tr. “because a single thought and the kalpas interfuse, as is expounded at the place of Supreme Fearless Voice” 〔T35n1735 0933c09〕, pointing plainly to the section on the seer Supreme Fearless Voice in this sūtra as having already expounded this sense, so that this section does not expound it again but cites it straight. This is a cross-reading Chengguan makes within this sūtra.
- The cross-reading of the marks and signs: in judging the number of the marks Chengguan says 「餘至瞿波處釋」 tr. “the rest will be glossed at the place of Gopā” 〔T35n1735 0933b27〕, pushing the remaining gloss of the sixteen marks to the section on Gopā later in this chapter. So the stretch of the marks and signs in this section is to be read together with the stretch on Gopā; this is a chain Chengguan set up himself.
- The cross-reading of the Jin sūtra: in two places Chengguan settles by 「準晉經」 tr. “following the Jin sūtra” what the two similes of the eighty-fascicle text are attached to 〔T35n1735 0933b22〕 〔0933b23〕, taking the parallel translation as an aid to reading—this is a collation cross-reading the ancient worthies had already made, and not a modern collation.
- The treatises of the Huayan house: the Huayan jing zhigui T45n1871 · the Huayan yisheng shixuan men T45n1868 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Fajie xuanjing T45n1883—four texts, searched for 「善見」 tr. “Well-Seeing,” all give zero hits 〔查無〕 tr. “not found.” In the register of the names of the good friends of the Huayan jing kongmu zhang T45n1870 it reads 「十二名善現比丘」 tr. “twelfth, named the monk Well-Appearing” 〔T45n1870 0589a08〕, and the order before and after it (eleventh, Maitrāyaṇī 〔0589a08〕 · thirteenth, the land named Śroṇa, the boy of the place of enlightenment named the boy Lord Śakra of the Gods 〔0589a09〕) answers to the place of this section—this is the other name of the present friend as it is seen in a register of names, and its evidence reaches only to the register and the order, and is no text glossing this section; no separate lineage chain is set up upon it. Besides this, one hit of 「善見天」 tr. “the Well-Seeing gods” 〔0554b14〕 is found, which is a name of gods and not the name of the good friend. Thus, upon the Huayan-house face of this section's lineage, those that gloss the eighty-fascicle text passage by passage are the two houses of Chengguan's Shu and Li Tongxuan's Lun; while Fazang's Tanxuan ji and Zhiyan's Souxuan ji gloss the sixty-fascicle text passage by passage under the name Well-Appearing.
- The consciousness-only axis: the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676—in these four texts no chain attached to the proper names of this section is seen. Only, in glossing the fourth of the seven sentences in terms of beings (the seventh of all thirteen sentences), Chengguan uses the words of consciousness-only—「四感異熟識，若種若現，恒轉如流不可知故」 tr. “four, the consciousness of ripening that is called forth, whether as seed or as active, turns on constantly like a stream and cannot be known” 〔T35n1735 0933b09〕—these being words of the treatises used by Chengguan and not present in the text of this sūtra; they are attached to Chengguan, and no separate consciousness-only chain is set up (this section not being the chapter on the ten grounds).
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): the section of the monk Well-Seeing begins at 〔T10n0279 0349b23〕 and ends 〔before 0350b28〕. Being mindful of the thirteen sentences of the profound 0349b23–b29 · going on to seek the land of Three Eyes 0349c01–c02 · seeing the surpassing marks of his body 0349c02–c10 · the marks of his mind, stopping and contemplation 0349c10–c15 · the eleven gods of the attendants 0349c15–c24 · seeing, paying respect, and inquiring 0349c24–c28 · the general preface of the answer 0349c28–0350a01 · the times cultivated 0350a01–a06 · the benefit accomplished by what is done 0350a06–a12 · the twelve sentences of the work 0350a12–b04 (the first sentence 0350a13 · the second 0350a13 · the third 0350a15 · the fourth 0350a16 · the fifth 0350a17 · the sixth 0350a19 · the seventh 0350a21 · the eighth 0350a23 · the ninth 0350a25 · the tenth 0350a27 · the eleventh 0350a29 · the twelfth 0350b02) · humbling himself and deferring to the superior 0350b04–b17 · pointing to the next friend 0350b17–b19 · cherishing his virtue and taking leave 0350b19–b27. Verse lines: none.
- Buddhabhadra T278 (the Jin translation, principal collation): the stretch answering to this section begins at 〔T09n0278 0703b27〕 (fascicle forty-eight) and ends 〔0704b22〕. The end of the previous friend's teaching and the taking of leave 0703b27–b29 · being mindful of the twelve sentences 0703c01–c06 · going on to seek the land of Deliverance 0703c07–c08 · seeing him walking back and forth in a wood, and the marks and signs 0703c08–c17 · the marks of his mind and the eight classes surrounding him 0703c17–c18 · the devas of the attendants 0703c18–c25 · seeing, paying respect, and inquiring 0703c25–c29 · the general preface of the answer and the times 0703c29–0704a06 · the benefit accomplished by what is done 0704a06–a12 · the stretch of the eleven sentences of the work 0704a12–0704b02 (collated sentence by sentence under gate four, sentence seven) · the name of the dharma gate and the deferring to the superior 0704b03–b12 · pointing to the next friend 0704b12–b14 · cherishing his virtue and taking leave 0704b14–b22.
- Chengguan, Huayan jing shu T35n1735: the general outline of the ten practices 0933b02 · the direct gloss upon this section begins 0933b03 · the outline in six parts 0933b04 · the three divisions of the thirteen sentences 0933b05–b16 · going on to seek the next friend 0933b17 · the outline of seeing, paying respect, and inquiring 0933b18 · seeing the surpassing marks of his body 0933b19–b21 · the two passages following the Jin sūtra 0933b22–b25 · the sixteen marks 0933b25 · the marks of his mind, stopping and contemplation 0933b27–0933c04 · the attendants 0933c04 · the outline of directly showing the Dharma realm 0933c05 · the general preface on being young in years and gone forth 0933c07 · the two senses of this life of mine 0933c08 · the thirty-eight Gaṅgā sands 0933c10 · the times and the benefit accomplished 0933c11 · the judgment upon the twelve sentences of the work 0933c13–0933c15 · humbling himself and deferring to the superior, and the gloss upon the name 0933c16–0933c17 · the five layers of deferring to the superior 0933c18–0933c25 · the close of this section 0933c26 · the outline of the next friend begins at 0933c27.
- Chengguan, Chao T36n1736: the gloss proper to this section runs 〔0674b12〕–〔0674c07〕 (fascicle sixty-one): the general heading of the position of the ten practices 0674b12 · Well-Seeing assigned to the joyful practice 0674b12–b13 · the two sentences upon the bodhisattva 0674b13–b14 · the seven sentences upon beings 0674b14–0674c04 · all adorn the Dharma realm and yet there is no adorning 0674c04–c07; 「隨順燈」 tr. “the Lamp That Accords” gives zero hits read through whole.
- Prajñā T293 (the Zhenyuan forty-fascicle Avataṃsaka · chapter thirty-nine only): the stretch answering to this section begins at 〔T10n0293 0702c19〕 (the previous friend's pointing to the present friend) and ends 〔0704a11〕. The name of the land and the name of the friend 0702c19–c21 · being mindful of the fourteen sentences of the profound 0702c22–0703a01 · going on to seek the land of Three Eyes 0703a01–a03 · seeing him walking back and forth in a wood, and the marks and signs 0703a03–a16 · the marks of his mind and great compassion 0703a16–a23 · the attendants 0703a24–0703b04 · seeing, paying respect, and inquiring 0703b04–b08 · the general preface of the answer and the times 0703b08–b18 · the benefit accomplished and knowing the cause the Buddhas cultivated 0703b18–b24 · the twelve sentences of the work 0703b24–0703c18 · the name of the dharma gate and the deferring to the superior 0703c18–c29 · pointing to the next friend 0704a01–a03 · cherishing his virtue and taking leave 0704a04–a11. Its correspondence is set out under gate four, sentence eight.
- Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka): the gloss upon this section particularly runs 〔T35n1733 0464b17〕–〔0464c26〕, the name of the friend in the sixty-fascicle text he glosses reading 「善現」 tr. “Well-Appearing” 〔T35n1733 0464b20〕. The general heading of the good friends of the ten practices 0464b17 · the five parts of the first, the joyful practice, and the name of the land 0464b18–b20 · the gloss upon the name 0464b20–b22 · entering in accord with the teaching, the general one and particular eleven of being mindful of the previous teaching 0464b22–b28 · seeing, paying respect, and setting forth his request 0464b28–0464c05 · the three parts of showing his own Dharma realm 0464c05–c08 · young in years and gone forth 0464c08–c09 · the Buddhas served and the thirty-eight Gaṅgā 0464c09–c11 · the three glosses upon this life 0464c11–c16 · accomplishing the practice and obtaining the Dharma 0464c16–c19 · the eleven sentences of the work 0464c19–c21 · the concluding of the name of the dharma gate and the original Indian name 0464c23–c25 · looking up and deferring to the advance in superiority 0464c26. Searching the whole text for the eighty-fascicle name form 「善見」 tr. “Well-Seeing” gives zero hits, which is a difference of name form between the two texts and not an absence of gloss upon this section.
- Li Tongxuan, Lun T36n1739: the group of stretches bearing upon this section runs 0966b18–0968b01 (the general gloss upon the ten friends of the ten abodes joining the general heading of the ten practices 0966b18–b20 · the five gates by which the previous friend leads into this section 0966b21–b24 · the opening sentence of deferring to virtue and advancing in superiority 0966b25 · the gloss upon the land of Three Eyes 0966b26–0966c01 · the six gates of entering the present position 0966c02–c08 · the gloss upon the name Well-Seeing 0966c08–c11 · the gloss upon the name monk 0966c11 · why at the beginning of the ten practices a monk is seen first 0966c12–c16 · the signification of walking back and forth in a wood 0966c16–c23 · the signification of the marks and signs one by one 0966c23–0967a10 · the general conclusion upon merit 0967a11–a12 · the general gloss upon the attendants 0967a12–a16 · the signification of the eleven gods one by one 0967a16–0967b14 · the gloss upon the bringing forth of the mind 0967b14–b22 · young in years and gone forth, and this life of mine 0967b22–b29 · the gloss upon the thirty-eight Gaṅgā's sands 0967b29–0967c10 · the times and the six pāramitās 0967c10–c17 · the gloss upon the work within a single thought 0967c17–0968a04 · the gloss upon the name of the dharma gate 0968a04–a08 · the gate of position, the gate of knowledge, and principal and companion 0968a08–a13 · the end of fascicle thirty-five 0968a14 · the beginning of fascicle thirty-six 0968a17 · the five gates of rising and advancing of this section 0968a20–a24 · the opening sentence of deferring to virtue and rising and advancing 0968a25 · the gloss upon the name of the land, the islet in the river, the boy, and Sovereign Master 0968a26–0968b01).
- Zhiyan, Souxuan ji T35n1732 (the commentary on the sixty-fascicle Avataṃsaka): the gloss upon this section particularly runs 〔T35n1732 0094a06〕–〔0094a16〕, the name of the friend in the sixty-fascicle text he glosses reading 「善現」 tr. “Well-Appearing” 〔T35n1732 0094a07〕. The general heading of the positions of the ten practices and the first, the joyful practice 0094a06 · the name of the dharma gate and the three divisions 0094a07–a09 · the three joints of the first passage 0094a09–a10 · the seven joints of entering in accord with the teaching (the thirteen sentences of being mindful of the previous teaching) 0094a10–a13 · the two parts of directly entering the Dharma realm 0094a13–a15. Searching the whole text for the eighty-fascicle name form 「善見」 tr. “Well-Seeing” gives zero hits, which is a difference of name form between the two texts and not an absence of gloss upon this section.
- Variant readings: within the range of T279 covered by this unit, 〔0349b23〕–〔0350b27〕, 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 ／): 〔0350a10〕土【大】｜上【宮】 · 〔0350b08〕如【大】｜知【宮】.
- A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0349c06〕標【CB】【麗-CB】｜摽【大】.
- Supplementary note on variant readings: the interlinear notes have been stripped away and recorded at the layer of the original text.
- 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—four texts in all, searched for 「善見」 tr. “Well-Seeing,” all give zero hits. The Tanxuan ji T35n1733 and the Souxuan ji T35n1732 gloss the sixty-fascicle text, whose name form reads 「善現」 tr. “Well-Appearing,” and each has a gloss upon this section of its own; they are not entered among the not found (see gate six and the present gate). In the register of the names of the good friends of the Huayan jing kongmu zhang T45n1870 it reads 「十二名善現比丘」 tr. “twelfth, named the monk Well-Appearing” 〔0589a08〕, answering to the order of the present friend, its evidence reaching only to the register and the order; besides this, one hit of 「善見天」 tr. “the Well-Seeing gods” 〔0554b14〕 is a name of gods. The Yanyi chao T36n1736 does gloss this section particularly in fascicle sixty-one (see gate six) and is not listed as not found.