華嚴經 品三十九 入法界品 · 大光王（寄難得行）Avataṃsaka Sūtra · Entering the Dharma Realm · King Great Light (Assigned to the Hard-to-Obtain Practice)
善財這一次遇見的老師，是一個國王。
他不坐在殿裡，坐在四通八達的街心。他常住的樓閣，名字叫做「正法藏」。
善財問他菩薩怎麼學、怎麼修，他答了一句：「我淨修菩薩大慈幢行，我滿足菩薩大慈幢行。」然後把這句話拆成十二句——以此法為王，以此法教敕，以此法攝受，以此法隨逐世間……慈在他手上不是心情，是一套治國之法。
說到一半，他停下來，說：「善男子！且待須臾，自當現見。」
當場入定。
全城的地、牆、堂、殿、階、牖出聲，向他曲身。城裡的人投地，鳥獸互相看看，起了慈悲心。山原草樹迴轉過來，陂池泉井河海騰溢流到他面前。連飲血噉肉、殘害眾生的那些王，「皆起慈心」。
澄觀解這一段，只用了八個字：「同體大慈，物我無二」。草木肯低頭，不是因為草木有心，是因為那個慈心裡沒有物我之分。
出定之後他說：「我唯知此菩薩大慈為首隨順世間三昧門。」
剛剛把整個世界的敬禮示現過一遍的人，說我只知道這一個。
且看到此地。
The teacher Sudhana meets this time is a king.
He does not sit in his hall; he sits at the heart of a street open in all four directions. The pavilion where he constantly dwells is named Treasury of the True Dharma.
Sudhana asks him how a bodhisattva studies and how he cultivates, and he answers with one sentence: “I have purely cultivated the bodhisattva practice of the Banner of Great Kindness; I have brought the bodhisattva practice of the Banner of Great Kindness to fullness.” Then he takes that sentence apart into twelve — by this Dharma I am king, by this Dharma I give command, by this Dharma I gather in, by this Dharma I follow after the world … In his hands kindness is not a mood; it is a way of governing a country.
Halfway through the telling he stops and says: “Son of good family! Wait but a little while, and you will presently see it before you of yourself.”
On the spot, he enters concentration.
The ground, walls, halls, palaces, steps, and shutters of the whole city give forth sound and bend toward him. The people in the city cast themselves to the ground; the birds and beasts look at one another and give rise to a mind of kindness and compassion. The hills, plains, grasses, and trees turn about; the ponds, pools, springs, wells, rivers, and seas surge and overflow and pour out before him. Even those kings who drink blood, eat flesh, and do cruel harm to beings “all gave rise to a mind of kindness.”
Chengguan glosses this passage in eight graphs only: 「同體大慈，物我無二」 tr. “great kindness of one same substance, in which thing and self are not two”. That grass and trees are willing to bow is not because grass and trees have minds; it is because in that mind of kindness there is no division of thing from self.
After he rises from concentration he says: “I know only this bodhisattva gate of the samādhi of according with the world with great kindness foremost.”
The man who has just displayed the homage of an entire world says that he knows only this one.
Let it stand here for now.
〔T10 0356〕 爾時，善財童子一心正念彼王所得幻智法門，思惟彼王如幻解脫，觀察彼王如幻法性，發如幻願，淨如幻法，普於一切如幻三世起於種種如幻變化，如是思惟。 漸次遊行，或至人間城邑、聚落，或經曠野、巖谷、險難，無有疲懈，未曾休息。然後乃至妙光大城，而問人言：「妙光大城在於何所？」人咸報言：「妙光城者，今此城是，是大光王之所住處。」 時，善財童子歡喜踊躍，作如是念：「我善知識在此城中，我今必當親得奉見，聞諸菩薩所行之行，聞諸菩薩出要之門，聞諸菩薩所證之法，聞諸菩薩不思議功德，聞諸菩薩不思議自在，聞諸菩薩不思議平等，聞諸菩薩不思議勇猛，聞諸菩薩不思議境界廣大清淨。」作是念已，入妙光城。 見此大城，以金、銀、瑠璃、玻瓈、真珠、硨磲、碼碯七寶所成，七寶深塹，七重圍遶；八功德水盈滿其中，底布金沙，優鉢羅華、波頭摩華、拘物頭華、芬陀利華遍布其上；寶多羅樹七重行列，七種金剛以為其垣各各圍遶，所謂：師子光明金剛垣、無能超勝金剛垣、不可沮壞金剛垣、不可毀缺金剛垣、堅固無礙金剛垣、勝妙網藏金剛垣、離塵清淨金剛垣，悉以無數摩尼妙寶間錯莊嚴，種種眾寶而為埤堄。其城縱廣一十由旬，周迴八方，面開八門，皆以七寶周遍嚴飾，毘瑠璃寶以為其地，種種莊嚴甚可愛樂。 其城之內，十億衢道，一一道間，皆有無量萬億眾生於中止住。有無數閻浮檀金樓閣，毘瑠璃摩尼網羅覆其上；無數銀樓閣，赤真珠摩尼網羅覆其上；無數毘瑠璃樓閣，妙藏摩尼網羅覆其上；無數玻瓈樓閣，無垢藏摩尼王網羅覆其上；無數光照世間摩尼寶樓閣，日藏摩尼王網羅覆其上；無數帝青摩尼寶樓閣，妙光摩尼王網羅覆其上；無數眾生海摩尼王樓閣，焰光明摩尼王網羅覆其上；無數金剛寶樓閣，無能勝幢摩尼王網羅覆其上；無數黑栴檀樓閣，天曼陀羅華網羅覆其上；無數無等香王樓閣，種種華網羅覆其上。 其城復有無數摩尼網、無數寶鈴網、無數天香網、無數天華網、無數寶形像網，無數寶衣帳、無數寶蓋帳、無數寶樓閣帳、無數寶華鬘帳之所彌覆，處處建立寶蓋、幢、幡。 當此城中，有一樓閣，名：正法藏，阿僧祇寶以為莊嚴，光明赫奕最勝無比，眾生見者心無厭足，彼大光王常處其中。 爾時，善財童子於此一切珍寶妙物，乃至男女、六塵境界，皆無愛著，但正思惟究竟之法，一心願樂見善知識。 漸次遊行，見大光王去於所住樓閣不遠四衢道中，坐如意摩尼寶蓮華藏廣大莊嚴師子之座，紺瑠璃寶以為其足，金繒為帳，眾寶為網，上妙天衣以為茵蓐。其王於上結跏趺坐，二十八種大人之相、八十隨好而以嚴身；如真金山，光色熾盛；如淨空日，威光赫奕；如盛滿月，見者清涼；如梵天王，處於梵眾；亦如大海，功德法寶無有邊際；亦如雪山，相好樹林以為嚴飾；亦如大雲，能震法雷，啟悟群品；亦如虛空，顯現種種法門星象；如須彌山，四色普現眾生心海；亦如寶洲，種種智寶充滿其中。 於王座前，有金、銀、瑠璃、摩尼、真珠、珊瑚、琥珀、珂貝、璧玉諸珍寶聚，衣服、瓔珞及諸飲食無量無邊種種充滿。復見無量百千萬億上妙寶車、百千萬億諸天妓樂、百千萬億天諸妙香、百千萬億病緣湯藥資生之具，如是一切悉皆珍好。無量乳牛，蹄角金色；無量千億端正女人，上妙栴檀以塗其體，天衣、瓔珞種種莊嚴，六十四能靡不該練，世情禮則悉皆善解，隨眾生心而以給施。 城邑、聚落、四衢道側，悉置一切資生之具。一一道傍皆有二十億菩薩，以此諸物給施眾生，為欲普攝眾生故，為令眾生歡喜故，為令眾生踊躍故，為令眾生心淨故，為令眾生清涼故，為滅眾生煩惱故，為令眾生知一切義理故，為令眾生入一切智道故，為令眾生捨怨敵心故，為令眾生離身、語惡故，為令眾生拔諸邪見故，為令眾生淨諸業道故。 〔T10 0357〕 時，善財童子五體投地，頂禮其足，恭敬右遶，經無量匝，合掌而住，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，願為我說！」 時，王告言： 「善男子！我淨修菩薩大慈幢行，我滿足菩薩大慈幢行。善男子！我於無量百千萬億乃至不可說不可說佛所，問難此法，思惟觀察，修習莊嚴。 「善男子！我以此法為王，以此法教敕，以此法攝受，以此法隨逐世間，以此法引導眾生，以此法令眾生修行，以此法令眾生趣入，以此法與眾生方便，以此法令眾生熏習，以此法令眾生起行，以此法令眾生安住思惟諸法自性，以此法令眾生安住慈心，以慈為主，具足慈力；如是，令住利益心、安樂心、哀愍心、攝受心、守護眾生不捨離心、拔眾生苦無休息心。我以此法令一切眾生畢竟快樂，恒自悅豫，身無諸苦，心得清涼，斷生死愛，樂正法樂，滌煩惱垢，破惡業障，絕生死流，入真法海，斷諸有趣，求一切智，淨諸心海，生不壞信。善男子！我已住此大慈幢行，能以正法教化世間。 「善男子！我國土中一切眾生，皆於我所無有恐怖。善男子！若有眾生貧窮困乏，來至我所而有求索。我開庫藏恣其所取，而語之言：『莫造諸惡，莫害眾生，莫起諸見，莫生執著。汝等貧乏，若有所須，當來我所及四衢道，一切諸物種種具足，隨意而取勿生疑難。』 「善男子！此妙光城所住眾生，皆是菩薩發大乘意，隨心所欲，所見不同，或見此城其量狹小，或見此城其量廣大；或見土沙以為其地，或見眾寶而以莊嚴；或見聚土以為垣牆，或見寶牆周匝圍遶；或見其地多諸瓦石高下不平，或見無量大摩尼寶間錯莊嚴平坦如掌；或見屋宅土木所成，或見殿堂及諸樓閣、階墀、窓闥、軒檻、戶牖——如是一切無非妙寶。 「善男子！若有眾生其心清淨，曾種善根供養諸佛，發心趣向一切智道，以一切智為究竟處，及我昔時修菩薩行曾所攝受，則見此城眾寶嚴淨；餘皆見穢。 「善男子！此國土中一切眾生，五濁世時樂作諸惡。我心哀愍而欲救護，入於菩薩大慈為首隨順世間三昧之門。入此三昧時，彼諸眾生所有怖畏心、惱害心、怨敵心、諍論心，如是諸心，悉自消滅。何以故？入於菩薩大慈為首順世三昧，法如是故。善男子！且待須臾，自當現見。」 時，大光王即入此定。其城內外六種震動，諸寶地、寶牆、寶堂、寶殿、臺觀、樓閣、階砌、戶牖，如是一切咸出妙音，悉向於王曲躬敬禮。妙光城內所有居人，靡不同時歡喜踊躍，俱向王所舉身投地。村營、城邑一切人眾，咸來見王，歡喜敬禮。 近王所住，鳥獸之屬，互相瞻視，起慈悲心，咸向王前恭敬禮拜。一切山原及諸草樹，莫不迴轉向王敬禮。陂池、泉井及以河海，悉皆騰溢，流注王前。十千龍王起大香雲，激電震雷，注微細雨。有十千天王，所謂：忉利天王、夜摩天王、兜率陀天王、善變化天王、他化自在天王……如是等而為上首，於虛空中作眾妓樂。無數天女歌詠讚歎，雨無數華雲、無數香雲、無數寶鬘雲、無數寶衣雲、無數寶蓋雲、無數寶幢雲、無數寶幡雲，於虛空中而為莊嚴，供養其王。伊羅婆拏大象王，以自在力，於虛空中敷布無數大寶蓮華，垂無數寶瓔珞、無數寶繒帶、無數寶鬘、無數寶嚴具、無數寶華、無數寶香，種種奇妙以為嚴飾，無數采女種種歌讚。 閻浮提內復有無量百千萬億諸羅剎王、諸夜叉王、鳩槃荼王、毘舍闍王，或住大海，或居陸地，飲血噉肉，殘害眾生；皆起慈心，願行利益，明識後世，不造諸惡；恭敬合掌，頂禮於王。如閻浮提，餘三天下，乃至三千大千世界，乃至十方百千萬億那由他世界中，所有一切毒惡眾生悉亦如是。 時，大光王從三昧起，告善財言：「善男子！我唯知此菩薩大慈為首隨順世間三昧門。如諸菩薩摩訶薩為高蓋，慈心普蔭諸眾生故；為修行，下、中、上行悉等行故；為大地，能以慈心任持一切諸眾生故；為滿月，福德光明於世間中平等現故；為淨日，以智光明照耀一切所知境故；為明燈，能破一切眾生心中諸黑闇故；為水清珠，能清一切眾生心中諂誑濁故；為如意寶，悉能滿足一切眾生心所願故；為大風，速令眾生修習三昧入一切智大城中故。而我云何能知其行，能說其德，能稱量彼福德大山，能瞻仰彼功德眾星，能觀察彼大願風輪，能趣入彼甚深法門，能顯示彼莊嚴大海，能闡明彼普賢行門，能開示彼諸三昧窟，能讚歎彼大慈悲雲？ 〔T10 0358〕 「善男子！於此南方，有一王都，名曰：安住；有優婆夷，名曰：不動。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」 時，善財童子頂禮王足，遶無數匝，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.
念前友之法門：一路上念著「如幻」
那時候，善財童子一心正念著前一位善知識那位王所得的幻智法門（了知一切法如幻之智的法門），思惟著那位王的如幻解脫，觀察著那位王的如幻法性，發起如幻的願，清淨如幻的法，普遍在一切如幻的三世之中，生起種種如幻的變化——他就這樣思惟著。
漸次遊行，問到妙光大城
他漸漸地一路行去，有時到人間的城邑、聚落，有時經過曠野、巖谷、險難之處，沒有疲倦懈怠，不曾停下休息。然後才到了妙光大城，就問人說：
「妙光大城在什麼地方？」
人們都回答說：
「妙光城嗎——如今這座城就是了，這是大光王所住的地方。」
自慶當益（澄觀科）：我這一去，要聽到八種
那時候，善財童子歡喜踊躍，心裡這樣想著：
「我的善知識就在這座城中，我如今必定能夠親自見到他，聽到諸菩薩所行的行，聽到諸菩薩出離的要門，聽到諸菩薩所證的法，聽到諸菩薩不可思議的功德，聽到諸菩薩不可思議的自在，聽到諸菩薩不可思議的平等，聽到諸菩薩不可思議的勇猛，聽到諸菩薩不可思議的境界廣大清淨。」
這樣想過之後，他就進入妙光城。
見城之一：七寶所成，八功德水，四華遍布
他見到這座大城，是用金、銀、瑠璃、玻瓈（水晶）、真珠、硨磲、碼碯這七寶所造成的，有七寶砌成的深塹，七重環繞著；八功德水（具澄淨、清冷、甘美、輕軟、潤澤、安和、飲時除饑渴、飲已長養諸根八種功德的水）充滿在塹中，塹底鋪著金沙，優鉢羅華（青蓮）、波頭摩華（紅蓮）、拘物頭華（小白華）、芬陀利華（白蓮）遍布在水面上。
見城之二：七種金剛垣，逐一有名
寶多羅樹七重排成行列，七種金剛作為它的牆垣，各各環繞著，就是說：師子光明金剛垣、無能超勝金剛垣、不可沮壞金剛垣、不可毀缺金剛垣、堅固無礙金剛垣、勝妙網藏金剛垣、離塵清淨金剛垣，全都用無數的摩尼妙寶交錯間雜地莊嚴著，種種眾寶做成城上的女牆。
見城之三：縱廣十由旬，面開八門
這座城的縱廣是一十由旬（由旬是里程的數名），周圍是八方，每一面開一個門，全都用七寶周遍地嚴飾，用毘瑠璃寶作為它的地，種種莊嚴，十分可愛可樂。
見城之四：十億衢道，道間無量眾生
這座城之內，有十億條大街，每一條街之間，都有無量萬億的眾生在其中止住。
見城之五：十種樓閣，各有網覆其上
有無數的閻浮檀金樓閣，毘瑠璃摩尼所成的網羅覆在它的上面；無數的銀樓閣，赤真珠摩尼所成的網羅覆在它的上面；無數的毘瑠璃樓閣，妙藏摩尼所成的網羅覆在它的上面；無數的玻瓈樓閣，無垢藏摩尼王所成的網羅覆在它的上面；無數的光照世間摩尼寶樓閣，日藏摩尼王所成的網羅覆在它的上面；無數的帝青摩尼寶樓閣，妙光摩尼王所成的網羅覆在它的上面；無數的眾生海摩尼王樓閣，焰光明摩尼王所成的網羅覆在它的上面；無數的金剛寶樓閣，無能勝幢摩尼王所成的網羅覆在它的上面；無數的黑栴檀樓閣，天曼陀羅華所成的網羅覆在它的上面；無數的無等香王樓閣，種種華所成的網羅覆在它的上面。
見城之六：諸網諸帳，處處建立蓋幢幡
這座城又有無數的摩尼網、無數的寶鈴網、無數的天香網、無數的天華網、無數的寶形像網，以及無數的寶衣帳、無數的寶蓋帳、無數的寶樓閣帳、無數的寶華鬘帳，遍遍地彌覆著，處處建立著寶蓋、寶幢、寶幡。
見城之七：正法藏樓閣，王常在其中
正當這座城的中央，有一座樓閣，名叫「正法藏」，用阿僧祇（不可數之數名）的寶作為莊嚴，光明赫奕，最為殊勝，無可比擬，眾生見到的，心裡沒有厭足——那位大光王常常就住在其中。
能見無染（澄觀科）：他對這一切都不愛著
那時候，善財童子對這一切珍寶妙物，乃至男女、六塵（色聲香味觸法）境界，都沒有愛著，只是端正地思惟究竟之法，一心願樂見到善知識。
見王之座：四衢道中，師子之座
他漸漸地行去，見到大光王離開他所住的樓閣不遠，在四衢道（四通八達的街心）之中，坐在如意摩尼寶蓮華藏所成的廣大莊嚴師子之座上，紺色瑠璃寶作為座足，金色的繒作為帳，眾寶作為網，上妙的天衣作為坐褥。
見王之身：二十八相，十種喻
那位王在座上結跏趺坐，二十八種大人之相、八十隨好用來莊嚴他的身；像真金山一樣，光色熾盛；像淨空中的日一樣，威光赫奕；像盛滿的月一樣，見到的人心得清涼；像梵天王一樣，處在梵眾之中；也像大海一樣，功德法寶沒有邊際；也像雪山一樣，相好如樹林一般作為嚴飾；也像大雲一樣，能震動法雷，開啟覺悟群品；也像虛空一樣，顯現種種法門如同星象；像須彌山一樣，四種顏色普遍映現在眾生的心海之中；也像寶洲一樣，種種智慧之寶充滿在其中。
主伴攝生（澄觀科）之一：座前所施的珍寶與資具
在王座之前，有金、銀、瑠璃、摩尼、真珠、珊瑚、琥珀、珂貝、璧玉這些珍寶堆聚著，衣服、瓔珞以及各種飲食，無量無邊，種種都充滿著。
又見到無量百千萬億上妙的寶車、百千萬億諸天的妓樂、百千萬億諸天的妙香、百千萬億治病所需的湯藥與資養生命的用具，這樣的一切全都珍好。
無量的乳牛，蹄與角都是金色；無量千億端正的女人，用上妙的栴檀塗在她們的身體上，天衣、瓔珞種種莊嚴，六十四種技能沒有不熟練的，世間的人情禮則全都善於了解，隨著眾生的心而給施他們。
主伴攝生（澄觀科）之二：能施之人是二十億菩薩，施意十二句
在城邑、聚落、四衢道的兩側，全都安置著一切資養生命的用具。每一條道的旁邊都有二十億菩薩，拿這些物品給施眾生——
為了要普遍攝受眾生的緣故，為了令眾生歡喜的緣故，為了令眾生踊躍的緣故，為了令眾生心得清淨的緣故，為了令眾生清涼的緣故，為了滅除眾生煩惱的緣故，為了令眾生知道一切義理的緣故，為了令眾生進入一切智之道的緣故，為了令眾生捨去怨敵之心的緣故，為了令眾生遠離身業與語業之惡的緣故，為了令眾生拔除諸邪見的緣故，為了令眾生清淨諸業道的緣故。
敬問（澄觀科）：善財問學菩薩行·修菩薩道
那時候，善財童子五體投地，頂禮王的足，恭敬地向右繞行，經過無量匝，合掌而住立，稟白說：
「聖者！我已經先發了阿耨多羅三藐三菩提心（無上正等正覺之心），可是還不知道菩薩要怎樣學菩薩行？怎樣修菩薩道？我聽說聖者善於誘導教誨，願意為我說！」
王答之一：總示法門（澄觀科）——大慈幢行
那時候，王告訴他說：
「善男子！我清淨地修菩薩大慈幢行，我滿足了菩薩大慈幢行。
王答之二：得法的因緣——於無量佛所問難修習
「善男子！我在無量百千萬億乃至不可說不可說的佛那裡，就這個法提出問難，思惟觀察，修習莊嚴。
王答之三：業用（澄觀科）第一——以法攝化的十二句
「善男子！我用這個法為王，用這個法教敕，用這個法攝受，用這個法隨逐世間，用這個法引導眾生，用這個法令眾生修行，用這個法令眾生趣入，用這個法給與眾生方便，用這個法令眾生熏習，用這個法令眾生起行，用這個法令眾生安住於思惟諸法的自性，用這個法令眾生安住於慈心——
王答之四：以慈為主，令住六心
「以慈為主，具足慈的力量；就這樣，令他們安住利益之心、安樂之心、哀愍之心、攝受之心、守護眾生不捨離之心、拔除眾生之苦而不休息之心。
王答之五：令一切眾生畢竟快樂的十三句
「我用這個法令一切眾生畢竟快樂：恒常自己歡悅，身上沒有諸苦，心得清涼，斷除生死的愛，樂於正法之樂，滌除煩惱的垢，破除惡業的障，斷絕生死之流，進入真法之海，斷絕諸有的趣向，追求一切智，清淨諸心之海，生起不可壞的信。
「善男子！我已經安住在這個大慈幢行之中，能夠用正法教化世間。
王答之六：業用（澄觀科）第二——以無畏攝
「善男子！我國土之中的一切眾生，對我都沒有恐怖。
王答之七：業用（澄觀科）第三——以財寶攝，開庫藏恣其所取
「善男子！如果有眾生貧窮困乏，來到我這裡而有所求索，我就打開庫藏任憑他們取用，並且告訴他們說：『不要造作諸惡，不要傷害眾生，不要生起諸見，不要生起執著。你們既然貧乏，如果有所需要，就到我這裡以及四衢道來，一切物品種種具足，隨自己的意思取用，不要生起疑難。』
王答之八：業用（澄觀科）第四——隨機遍攝，五對所見不同
「善男子！這座妙光城所住的眾生，都是菩薩發了大乘之意的人，隨著各人心中所欲，所見的並不相同：有的見到這座城它的量狹小，有的見到這座城它的量廣大；有的見到土沙作為它的地，有的見到眾寶而作莊嚴；有的見到聚土作為垣牆，有的見到寶牆周匝環繞；有的見到它的地上多有瓦石，高低不平，有的見到無量大摩尼寶交錯間雜地莊嚴，平坦得像手掌一樣；有的見到屋宅是土木所成，有的見到殿堂以及諸樓閣、階墀（台階）、窓闥（窗戶）、軒檻（欄杆）、戶牖——這樣的一切沒有不是妙寶的。
王答之九：見淨與見穢的分別何在
「善男子！如果有眾生他的心清淨，曾經種下善根供養諸佛，發心趣向一切智之道，把一切智作為究竟的歸處，以及我過去修菩薩行的時候曾經所攝受過的人，就見到這座城眾寶嚴淨；其餘的都見到污穢。
王答之十：業用（澄觀科）第五——以三昧攝，先以言告
「善男子！這個國土之中的一切眾生，在五濁（劫濁、見濁、煩惱濁、眾生濁、命濁五種渾濁交湊）之世的時候樂於作諸惡。我心中哀愍而想要救護，就進入菩薩大慈為首隨順世間三昧（心專注一境而不散動之定）之門。進入這個三昧的時候，那些眾生所有的怖畏之心、惱害之心、怨敵之心、諍論之心，這樣的種種心，全都自己消滅。為什麼呢？進入菩薩大慈為首順世三昧，法本來就是這樣的緣故。善男子！且等待一會兒，你自然當下就會現前見到。」
定示業用（澄觀科）之一：非情——城之地牆堂殿出聲敬禮
那時候，大光王就進入這個定。這座城的內外六種震動，諸寶地、寶牆、寶堂、寶殿、臺觀、樓閣、階砌、戶牖，這樣的一切全都發出妙音，全都向著王曲身敬禮。
定示業用（澄觀科）之二：城內居人與村營城邑之人
妙光城內所有的居人，沒有不同時歡喜踊躍的，全都朝向王的所在舉身投地。村營、城邑一切人眾，都來見王，歡喜敬禮。
定示業用（澄觀科）之三：鳥獸·山原草樹·陂池泉井河海
靠近王所住之處的鳥獸之類，互相對看，生起慈悲之心，都朝向王前恭敬禮拜。一切山原以及諸草樹，沒有不迴轉朝向王敬禮的。陂池、泉井以及河海，全都騰涌滿溢，流注到王的面前。
定示業用（澄觀科）之四：十千龍王
十千龍王生起大香雲，激發電光，震動雷聲，注下微細的雨。
定示業用（澄觀科）之五：十千天王與天女
有十千天王，就是說：忉利天王、夜摩天王、兜率陀天王、善變化天王、他化自在天王……像這些而作為上首，在虛空之中演奏眾妓樂。
無數的天女歌詠讚歎，雨下無數的華雲、無數的香雲、無數的寶鬘雲、無數的寶衣雲、無數的寶蓋雲、無數的寶幢雲、無數的寶幡雲，在虛空之中而作莊嚴，供養那位王。
定示業用（澄觀科）之六：伊羅婆拏大象王
伊羅婆拏大象王，用自在之力，在虛空之中敷布無數的大寶蓮華，垂下無數的寶瓔珞、無數的寶繒帶、無數的寶鬘、無數的寶嚴具、無數的寶華、無數的寶香，種種奇妙用來作嚴飾，無數的采女種種歌讚。
定示業用（澄觀科）之七：飲血噉肉的毒惡眾生也起慈心
閻浮提之內又有無量百千萬億的諸羅剎王、諸夜叉王、鳩槃荼王、毘舍闍王，有的住在大海，有的居在陸地，飲血噉肉，殘害眾生——他們都生起慈心，願意行利益之事，明白認識後世，不造作諸惡；恭敬合掌，向王頂禮。
像閻浮提這樣，其餘的三天下，乃至三千大千世界，乃至十方百千萬億那由他世界之中，所有的一切毒惡眾生也全都是這樣。
從定起：我只知道這一個三昧門
那時候，大光王從三昧起來，告訴善財說：
「善男子！我只知道這個菩薩大慈為首隨順世間三昧門。
慈之九喻：菩薩以慈為首，如此九物
「至於諸位菩薩摩訶薩（摩訶薩即大菩薩，摩訶是大之義）——他們是高蓋，因為用慈心普遍蔭覆諸眾生的緣故；他們是修行，因為對下品、中品、上品之行全都平等而行的緣故；他們是大地，因為能夠用慈心任持一切諸眾生的緣故；他們是滿月，因為福德的光明在世間之中平等顯現的緣故；他們是淨日，因為用智慧的光明照耀一切所知之境的緣故；他們是明燈，因為能夠破除一切眾生心中諸黑闇的緣故；他們是水清珠（能澄清濁水之珠），因為能夠澄清一切眾生心中諂誑之濁的緣故；他們是如意寶，因為完全能夠滿足一切眾生心中所願的緣故；他們是大風，因為迅速令眾生修習三昧而進入一切智大城之中的緣故。
謙己推勝（澄觀科）：十個「我怎麼能夠」
「而我又怎麼能夠知道他們的行，能夠說出他們的德，能夠稱量他們福德的大山，能夠瞻仰他們功德的眾星，能夠觀察他們大願的風輪，能夠趣入他們甚深的法門，能夠顯示他們莊嚴的大海，能夠闡明他們普賢的行門，能夠開示他們諸三昧的窟，能夠讚歎他們大慈悲的雲呢？
指示後友（澄觀科）：南方安住·不動優婆夷
「善男子！從這裡往南方去，有一座王都，名叫『安住』；那裡有一位優婆夷（在家的女眾），名叫『不動』。你到她那裡去問：菩薩要怎樣學菩薩行、修菩薩道？」
戀德禮辭（澄觀科）
那時候，善財童子頂禮王的足，繞行無數匝，慇懃地瞻仰著，辭別退去而行。
Recalling the Previous Friend’s Dharma Gate: All the Way Along, Holding “Like an Illusion” in Mind
At that time Sudhana the youth was single-mindedly and rightly holding in mind the Dharma gate of the knowledge of illusion that the previous good friend, that king, had obtained (the Dharma gate of the knowledge that knows all dharmas to be like an illusion); he was pondering that king’s liberation that is like an illusion, contemplating that king’s dharma-nature that is like an illusion, giving rise to vows that are like an illusion, purifying dharmas that are like an illusion, and everywhere throughout all the three times that are like an illusion giving rise to every kind of transformation that is like an illusion — thus was he pondering.
Traveling On from One Place to the Next, He Asked His Way to the Great City of Wondrous Light
Little by little he journeyed along; at times he came to the cities and settlements of the human world, at times he passed through wildernesses, crags and valleys, and places of hardship and peril, without weariness or slackening, and never stopping to rest. Only then did he reach the great city of Wondrous Light, and he asked the people, saying:
“Where is the great city of Wondrous Light?”
The people all answered, saying:
“The city of Wondrous Light — this city here is it now; this is the dwelling place of King Great Light.”
Rejoicing in the Benefit to Come (Chengguan’s Outline): Going There, I Shall Hear Eight Things
At that time Sudhana the youth rejoiced and leapt for joy, and in his mind he thought thus:
“My good friend is within this city; I shall now surely be able to see him myself, to hear the practices that the bodhisattvas practice, to hear the essential gate by which the bodhisattvas go forth, to hear the Dharma that the bodhisattvas realize, to hear the inconceivable merit and virtue of the bodhisattvas, to hear the inconceivable mastery of the bodhisattvas, to hear the inconceivable equality of the bodhisattvas, to hear the inconceivable valor of the bodhisattvas, to hear the inconceivable vastness and purity of the sphere of the bodhisattvas.”
Having thought thus, he entered the city of Wondrous Light.
Seeing the City, One: Made of the Seven Jewels, Water of the Eight Qualities, Four Flowers Spread Everywhere
He saw that this great city was made of the seven jewels — gold, silver, beryl, crystal, pearl, tridacna shell, and agate — and that it had deep moats faced with the seven jewels, encircling it seven times over; water of the eight qualities (water possessed of eight excellent qualities: clear and pure, cool, sweet, soft and light, moistening, peaceable, removing hunger and thirst when drunk, and nourishing the faculties once drunk) filled the moats, golden sand was spread on the bed of the moats, and utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (small white flowers), and puṇḍarīka flowers (white lotuses) were spread everywhere upon the water.
Seeing the City, Two: Seven Adamantine Walls, Each with Its Name
Jewelled tāla trees stood in rows seven deep, and seven kinds of adamant served as its walls, each of them encircling the city; that is to say: the adamantine wall of Lion Light, the adamantine wall of None Can Surpass It, the adamantine wall of It Cannot Be Broken Down, the adamantine wall of It Cannot Be Marred or Chipped, the adamantine wall of Firm and Unobstructed, the adamantine wall of the Treasury of the Surpassing and Wondrous Net, and the adamantine wall of Free of Dust and Pure — all of them adorned with numberless wondrous maṇi jewels set in among one another, and every kind of jewel made into the battlements upon the city wall.
Seeing the City, Three: Ten Yojanas Across, Eight Gates upon Its Faces
This city was ten yojanas across (a yojana is a name for a number of a measure of road), and it faced the eight directions around, with one gate opening on each face, all of them adorned throughout with the seven jewels; vaiḍūrya jewels were made into its ground, adorned in every way, most lovely and delightful.
Seeing the City, Four: Ten Koṭis of Thoroughfares, Measureless Beings Between Them
Within this city there were ten koṭis of great thoroughfares, and between each one of these thoroughfares there dwelt measureless myriads of koṭis of beings.
Seeing the City, Five: Ten Kinds of Storeyed Pavilions, Each with a Net Covering It Above
There were numberless storeyed pavilions of jāmbūnada gold, with nets of vaiḍūrya maṇi covering them above; numberless pavilions of silver, with nets of red pearl maṇi covering them above; numberless pavilions of vaiḍūrya, with nets of Wondrous Treasury maṇi covering them above; numberless pavilions of crystal, with nets of the Stainless Treasury maṇi-king covering them above; numberless pavilions of the maṇi jewel that Illumines the World, with nets of the Sun Treasury maṇi-king covering them above; numberless pavilions of the Indra-blue maṇi jewel, with nets of the Wondrous Light maṇi-king covering them above; numberless pavilions of the Sea of Beings maṇi-king, with nets of the Blazing Light maṇi-king covering them above; numberless pavilions of adamantine jewels, with nets of the Unconquerable Banner maṇi-king covering them above; numberless pavilions of black sandalwood, with nets of heavenly mandārava flowers covering them above; numberless pavilions of the Unequalled Fragrance King, with nets of every kind of flower covering them above.
Seeing the City, Six: Nets and Canopies, Parasols, Banners, and Pennants Set Up Everywhere
This city further had numberless maṇi nets, numberless nets of jewelled bells, numberless nets of heavenly incense, numberless nets of heavenly flowers, numberless nets of jewelled images, together with numberless canopies of jewelled cloth, numberless canopies of jewelled parasols, numberless canopies of jewelled pavilions, and numberless canopies of jewelled flower garlands, spread over it everywhere, with jewelled parasols, jewelled banners, and jewelled pennants set up in every place.
Seeing the City, Seven: The Pavilion Treasury of the True Dharma, Where the King Constantly Dwells
Right at the center of this city there was a storeyed pavilion named Treasury of the True Dharma, adorned with asaṃkhyeya jewels (asaṃkhyeya is a name for a number beyond counting), radiant and blazing, most surpassing, beyond compare, and beings who saw it were never sated in mind — and King Great Light constantly dwelt within it.
Able to See Without Defilement (Chengguan’s Outline): Toward All This He Had No Attachment
At that time Sudhana the youth had no attachment toward any of these precious jewels and wondrous things, nor even toward men and women or the sphere of the six sense objects (form, sound, smell, taste, touch, and dharmas); he only pondered rightly upon the ultimate Dharma, single-mindedly wishing and delighting to see the good friend.
Seeing the King’s Seat: Amid the Crossroads Where Four Roads Meet, a Lion Throne
Traveling on little by little, he saw King Great Light not far from the pavilion where he dwelt, amid the crossroads where four roads meet (the heart of a street open in all four directions), seated upon a vast and adorned lion throne made of the wish-fulfilling maṇi-jewel lotus-flower treasury, with dark-blue beryl jewels for its feet, gold-colored silk for its curtains, every kind of jewel for its nets, and finest heavenly cloth for its sitting mat.
Seeing the King’s Body: Twenty-Eight Marks, Ten Similes
That king sat cross-legged upon the throne, adorned in body with the twenty-eight marks of a great man and the eighty secondary marks; like a mountain of true gold, his light and color blazing; like the sun in a clear sky, his majestic light radiant; like the moon at the full, so that those who saw him were cooled in mind; like the king of the Brahmā heaven, dwelling amid the Brahmā host; also like the great ocean, the Dharma-jewels of merit and virtue in him having no bound; also like the Snow Mountain, the marks and signs adorning him as a forest of trees; also like a great cloud, able to shake the Dharma-thunder and to awaken the throngs of beings; also like empty space, displaying every kind of Dharma gate as the stars and constellations; like Mount Sumeru, its four colors appearing everywhere within the sea of beings’ minds; also like an island of jewels, every kind of jewel of knowledge filling it full.
Host and Retinue Gathering Beings In (Chengguan’s Outline), One: The Precious Jewels and Goods Given Before the Throne
Before the king’s throne there were heaped up gold, silver, beryl, maṇi, pearl, coral, amber, conch shell, and jade disc — these precious jewels; and garments, necklaces, and every kind of food and drink, measureless and boundless, all of every kind filling the place.
He saw further measureless hundreds of thousands of myriads of koṭis of finest jewelled carriages, hundreds of thousands of myriads of koṭis of heavenly musical entertainments, hundreds of thousands of myriads of koṭis of heavenly wondrous incenses, hundreds of thousands of myriads of koṭis of medicinal broths for the treatment of illness and goods for the sustaining of life — all of these things being fine and precious.
There were measureless milk-cows, their hooves and horns all of the color of gold; measureless thousand koṭis of comely women, finest sandalwood smeared upon their bodies, adorned in every way with heavenly garments and necklaces, practiced in all of the sixty-four arts without exception, and skilled in understanding all the human feelings and proprieties of the world — and all of these were given in accordance with the minds of beings.
Host and Retinue Gathering Beings In (Chengguan’s Outline), Two: The Givers Are Twenty Koṭis of Bodhisattvas, and the Intent of the Giving Is Twelve Clauses
In the cities, the settlements, and on both sides of the crossroads where four roads meet, goods for the sustaining of life were set out everywhere. Beside each one of the roads there were twenty koṭis of bodhisattvas, who took these things and gave them to beings —
for the sake of gathering in beings everywhere; for the sake of making beings rejoice; for the sake of making beings leap for joy; for the sake of making beings pure in mind; for the sake of making beings cool; for the sake of extinguishing the afflictions of beings; for the sake of making beings know every meaning and principle; for the sake of making beings enter the path of all-knowledge; for the sake of making beings cast away the mind of enmity; for the sake of making beings leave far behind the evil of bodily and verbal action; for the sake of making beings pull out all wrong views; for the sake of making beings purify all the paths of action.
Paying Respects and Inquiring (Chengguan’s Outline): Sudhana Asks How to Study the Bodhisattva Practice and Cultivate the Bodhisattva Path
At that time Sudhana the youth cast his five limbs to the ground, bowed to the king’s feet, respectfully circumambulated him to the right, passing measureless times around, joined his palms and stood, and said:
“Holy one! I have already given rise, before this, to the mind of anuttarā-samyak-saṃbodhi (the mind of unsurpassed perfect awakening), yet I do not know how a bodhisattva is to study the bodhisattva practice, or how he is to cultivate the bodhisattva path. I have heard that the holy one is skilled in guiding and instructing; be willing to expound it for me!”
The King’s Answer, One: Displaying the Dharma Gate in General (Chengguan’s Outline) — the Practice of the Banner of Great Kindness
At that time the king told him, saying:
“Son of good family! I have purely cultivated the bodhisattva practice of the Banner of Great Kindness; I have brought the bodhisattva practice of the Banner of Great Kindness to fullness.
The King’s Answer, Two: The Causes and Conditions of Obtaining the Dharma — Questioning and Cultivating in the Presence of Measureless Buddhas
“Son of good family! In the presence of measureless hundreds of thousands of myriads of koṭis, and even of unspeakably unspeakably many buddhas, I put hard questions concerning this Dharma, pondered and contemplated it, and cultivated and adorned it.
The King’s Answer, Three: The Working (Chengguan’s Outline), the First — the Twelve Clauses of Gathering and Transforming by the Dharma
“Son of good family! By this Dharma I am king; by this Dharma I give command; by this Dharma I gather in; by this Dharma I follow after the world; by this Dharma I lead beings; by this Dharma I make beings cultivate; by this Dharma I make beings enter in; by this Dharma I give beings skillful means; by this Dharma I make beings be perfumed; by this Dharma I make beings set out in practice; by this Dharma I make beings abide securely in pondering the own-nature of all dharmas; by this Dharma I make beings abide securely in the mind of kindness —
The King’s Answer, Four: With Kindness Foremost, Causing Them to Abide in Six Minds
“with kindness foremost, and complete in the power of kindness; and thus I cause them to abide securely in the mind of benefiting, the mind of giving ease, the mind of pity, the mind of gathering in, the mind of guarding beings and not forsaking them, and the mind of pulling out the suffering of beings without ceasing.
The King’s Answer, Five: The Thirteen Clauses of Causing All Beings to Be Happy Once and for All
“By this Dharma I cause all beings to be happy once and for all: to be constantly glad of themselves, to be without any suffering in body, to be cooled in mind, to cut off the craving of birth-and-death, to delight in the delight of the true Dharma, to wash away the defilement of the afflictions, to break the obstruction of evil action, to sever the stream of birth-and-death, to enter the sea of the true Dharma, to sever the destinies of the several kinds of existence, to seek all-knowledge, to purify the sea of all their minds, and to give rise to a faith that cannot be broken.
“Son of good family! I already abide securely in this practice of the Banner of Great Kindness, and am able to transform and teach the world with the true Dharma.
The King’s Answer, Six: The Working (Chengguan’s Outline), the Second — Gathering In by Fearlessness
“Son of good family! All the beings within my land have no fear of me.
The King’s Answer, Seven: The Working (Chengguan’s Outline), the Third — Gathering In by Jewels and Wealth, Opening the Treasuries and Letting Them Take What They Will
“Son of good family! If there are beings poor and destitute who come to me and seek anything of me, I open my treasuries and let them take what they will, and I tell them, saying: ‘Do not do any evil deeds, do not harm beings, do not give rise to any views, do not give rise to attachment. Since you are destitute, if there is anything you need, come to me and to the crossroads where four roads meet: everything of every kind is fully supplied there, take it as you please, and do not give rise to any misgiving.’
The King’s Answer, Eight: The Working (Chengguan’s Outline), the Fourth — Gathering In Everywhere According to Capacity, Five Pairs of Differing Sights
“Son of good family! The beings who dwell in this city of Wondrous Light are all bodhisattvas who have raised the intent of the Great Vehicle, and in accordance with what each one’s mind desires, what they see is not the same: some see this city small in its extent, some see this city vast in its extent; some see earth and sand made into its ground, some see every kind of jewel made into its adornment; some see heaped earth made into its walls, some see jewelled walls encircling it about; some see much tile and stone upon its ground, high and low and uneven, some see measureless great maṇi jewels set in among one another as its adornment, level as the palm of a hand; some see the dwellings made of earth and wood, some see halls and every kind of storeyed pavilion, steps and terraces, windows and doorways, railings and balustrades, casements and shutters — all such things being nothing other than wondrous jewels.
The King’s Answer, Nine: Wherein Lies the Difference Between Seeing It Pure and Seeing It Foul
“Son of good family! If there are beings whose minds are pure, who have in the past planted roots of good and made offering to the buddhas, who have raised the mind that goes toward the path of all-knowledge and taken all-knowledge as the ultimate place of refuge, and those whom I gathered in of old when I was cultivating the bodhisattva practice, they see this city as adorned and pure with every kind of jewel; the rest all see it as foul.
The King’s Answer, Ten: The Working (Chengguan’s Outline), the Fifth — Gathering In by Samādhi, First Telling Them in Words
“Son of good family! All the beings within this land, in the age of the five turbidities (an age in which the five turbidities come together: of the eon, of views, of afflictions, of beings, and of life span), delight in doing evil deeds. In my mind I pity them and wish to save and protect them, and so I enter the gate of the bodhisattva samādhi (samādhi: the concentration in which the mind is gathered upon one object and does not scatter) of according with the world with great kindness foremost. When I enter this samādhi, all the minds of dread, the minds of vexing and harming, the minds of enmity, and the minds of contention that those beings have — all such minds are extinguished of themselves. Why is this? Because such is the Dharma of entering the bodhisattva samādhi of conforming to the world with great kindness foremost. Son of good family! Wait but a little while, and you will presently see it before you of yourself.”
The Working Displayed by Concentration (Chengguan’s Outline), One: The Insentient — the City’s Ground, Walls, Halls, and Palaces Give Forth Sound and Pay Homage
At that time King Great Light entered this concentration. Within and without, this city shook in six ways, and the jewelled ground, the jewelled walls, the jewelled halls, the jewelled palaces, the terraces and towers, the storeyed pavilions, the steps and stairs, the casements and shutters — all such things gave forth a wondrous sound, and all of them bent toward the king and paid him homage.
The Working Displayed by Concentration (Chengguan’s Outline), Two: The Dwellers Within the City and the People of Villages and Encampments
Of all the dwellers within the city of Wondrous Light there was not one who did not at the same moment rejoice and leap for joy, and all of them cast their bodies to the ground toward the place where the king was. All the throngs of people of the villages, the encampments, and the cities came to see the king, rejoicing and paying homage.
The Working Displayed by Concentration (Chengguan’s Outline), Three: Birds and Beasts · Hills, Plains, Grasses, and Trees · Ponds, Pools, Springs, Wells, Rivers, and Seas
The birds and beasts near the king’s dwelling looked upon one another and gave rise to a mind of kindness and compassion, and all of them faced the king and bowed in reverence. Of all the hills and plains and all the grasses and trees there was not one that did not turn about toward the king and pay him homage. The ponds and pools, the springs and wells, and the rivers and seas all surged up and overflowed and poured out before the king.
The Working Displayed by Concentration (Chengguan’s Outline), Four: Ten Thousand Dragon Kings
Ten thousand dragon kings raised up great clouds of fragrance, stirred up lightning, shook forth the sound of thunder, and poured down a fine rain.
The Working Displayed by Concentration (Chengguan’s Outline), Five: Ten Thousand Heaven Kings and the Heavenly Women
There were ten thousand heaven kings, that is to say: the king of the heaven of the Thirty-Three, the king of the Yāma heaven, the king of the Tuṣita heaven, the king of the heaven of Good Emanations, the king of the heaven of Mastery over Others’ Emanations — such as these being foremost among them, who in empty space performed all manner of music.
Numberless heavenly women sang songs in praise, and rained down numberless clouds of flowers, numberless clouds of incense, numberless clouds of jewelled garlands, numberless clouds of jewelled garments, numberless clouds of jewelled parasols, numberless clouds of jewelled banners, and numberless clouds of jewelled pennants, making them an adornment in empty space, as an offering to that king.
The Working Displayed by Concentration (Chengguan’s Outline), Six: Airāvaṇa, the Great Elephant King
Airāvaṇa, the great elephant king, by the power of his mastery spread out in empty space numberless great jewelled lotus flowers, and let hang down numberless jewelled necklaces, numberless jewelled silken streamers, numberless jewelled garlands, numberless jewelled ornaments, numberless jewelled flowers, and numberless jewelled incenses, of every kind of wonder, to serve as adornment; and numberless court women sang his praises in every manner.
The Working Displayed by Concentration (Chengguan’s Outline), Seven: Beings So Venomous and Evil as to Drink Blood and Eat Flesh Also Give Rise to the Mind of Kindness
Within Jambudvīpa, moreover, there were measureless hundreds of thousands of myriads of koṭis of rākṣasa kings, yakṣa kings, kumbhāṇḍa kings, and piśāca kings, some dwelling in the great sea and some living on the land, who drank blood and ate flesh and did cruel harm to beings — and they all gave rise to a mind of kindness, willing to practice what is of benefit, understanding clearly the world to come, and doing no evil deeds; respectfully they joined their palms and bowed their heads to the king.
As it was in Jambudvīpa, so likewise was it throughout the other three continents, and even throughout the three-thousandfold great-thousand world-system, and even throughout the worlds of the hundreds of thousands of myriads of koṭis of nayutas in the ten directions: all the venomous and evil beings therein were likewise so.
Rising from the Concentration: I Know Only This One Gate of Samādhi
At that time King Great Light rose from the samādhi and told Sudhana, saying:
“Son of good family! I know only this bodhisattva gate of the samādhi of according with the world with great kindness foremost.
The Nine Similes of Kindness: Bodhisattvas, with Kindness Foremost, Are These Nine Things
“As for the bodhisattva-mahāsattvas (mahāsattva: a great bodhisattva; mahā means great) — they are a lofty parasol, because with the mind of kindness they shade all beings everywhere; they are practice, because toward the practices of the low, the middling, and the high grades they practice all alike; they are the great earth, because with the mind of kindness they are able to bear up all beings; they are the full moon, because the light of their merit appears equally within the world; they are the clear sun, because with the light of knowledge they shine upon every object of knowing; they are a bright lamp, because they are able to break up all the darknesses within the minds of beings; they are the water-clearing pearl (a pearl that can settle turbid water clear), because they are able to settle clear the turbidity of flattery and deceit within the minds of all beings; they are the wish-fulfilling jewel, because they are wholly able to satisfy what the minds of all beings wish for; they are the great wind, because they swiftly cause beings to cultivate samādhi and to enter the great city of all-knowledge.
Humbling Himself and Pointing to the Superior (Chengguan’s Outline): Ten “How Could I”
“And as for me — how could I know their practice, be able to speak their virtue, be able to weigh the great mountain of their merit, be able to gaze up at the host of stars of their merit and virtue, be able to contemplate the wind-wheel of their great vows, be able to go into their profound Dharma gate, be able to display the great sea of their adornment, be able to make clear their Samantabhadra gate of practice, be able to reveal the cavern of their several samādhis, be able to praise the cloud of their great kindness and compassion?
Pointing to the Next Friend (Chengguan’s Outline): Southward, the Laywoman Immovable at Secure Abiding
“Son of good family! Go from here toward the south, and there is a royal capital named Secure Abiding; there is a laywoman there (a woman of the household life) named Immovable. Go to her and ask: how is a bodhisattva to study the bodhisattva practice and to cultivate the bodhisattva path?”
Cherishing His Virtue and Taking Leave (Chengguan’s Outline)
At that time Sudhana the youth bowed to the king’s feet, circumambulated him numberless times, gazed up at him earnestly, took his leave, and departed.
善財這一次遇見的，是一個坐在街心的國王
前面幾位善友，或是比丘，或是長者，或是優婆夷。到第十八位，善財遇見的是一位王。王與前幾位不同的地方，不在他有國有城，而在他所住的行——他自稱所修所滿的是『大慈幢行』，而他把這個行下成了一國之法。
要排一個誤解：不要把這一節讀成『一位很慈悲的國王布施了很多東西』。全子約二千七百字（漢字），布施只是其中一段；真正的骨在王自己說的那十二句「以此法」——法是他為王的法、教敕的法、攝受的法、隨逐世間的法。慈在這裡不是一種心情，是一套制度。
落到地上：讀這一節，看的是慈心怎麼從心裡走到街上。澄觀科此子為四分，最後一分才是謙己推勝；前三分，一分比一分更往外走。
念前友之法門：路上帶著的是「如幻」二字
本節起手不寫路，寫念。善財「一心正念彼王所得幻智法門」，接著四句：思惟如幻解脫、觀察如幻法性、發如幻願、淨如幻法，最後總說「普於一切如幻三世起於種種如幻變化」。
為什麼要先念這個？前一位善友所示的是幻，這一位善友所示的是慈——二事看似不相干。法藏就此下了一語，說念前之用在於「熏修前法令更增勝」，並點明其所以然：「例知世間一切法幻，同入法界」。也就是說，前一位教的是『一切法都是幻』這個例，帶著這個例往下走，下一位所示的慈才不會落成有能慈、有所慈的實有之慈。
排一個誤解：以為參學是一站換一個題目，前站所學到下站就可以放下。經文的次第正好相反——「如幻」六見連下，是他一路上反覆在做的功課。
落到地上：離開一位老師之後那段路上心裡帶著什麼，決定了你到下一位那裡能看見什麼。
漸次遊行：問路的那一句話
接著才寫路。「或至人間城邑、聚落，或經曠野、巖谷、險難」，而「無有疲懈，未曾休息」。到了城下，他不是逕自進去，是先問人：「妙光大城在於何所？」人回答他：「妙光城者，今此城是。」
這一問一答，短得幾乎可以略過，但它是本會五十餘子共同的一個體例——依教趣求之後，總有一段推求得知。澄觀科此子第一分時，就把「先念前」與「後趣後」分開說，趣後之中「初推求得知」。
排一個誤解：以為求法之人應該無所不知，問路是多餘的。經文寫的正相反——他站在城下而不知城在何處，要問。
落到地上：不恥於問一句『這是哪裡』，是求法者的第一個姿態。
自慶當益：他還沒進城，就先想好了要聽什麼
問清楚了，善財「歡喜踊躍」，心裡起了一段念：我的善知識就在這座城中，我今必當親得奉見。接著八句「聞諸菩薩」——所行之行、出要之門、所證之法、不思議功德、不思議自在、不思議平等、不思議勇猛、不思議境界廣大清淨。
澄觀把這一段科作「自慶當益」——慶的是已得，益的是當得。八句之中，前三句就菩薩之行、門、法說，後五句就菩薩之德說；而後五句句句冠以「不思議」。
排一個誤解：以為這是善財在替自己打氣。八句所列的是他將要聽的內容之目次，不是情緒。他在進門之前，先把要問的東西想清楚了。
落到地上：見善知識之前先把自己要求的是什麼列一遍，這件事本身就是法。
城之莊嚴：七寶為體，八功德水為塹
進了城，經文用了很長一段寫城。第一層是體與塹：城以金、銀、瑠璃、玻瓈、真珠、硨磲、碼碯七寶所成，有七寶深塹，七重圍遶；塹中八功德水盈滿，底布金沙，四種蓮華遍布水上。
為什麼一部講法界的經要花這麼多字寫城牆？澄觀對這一段有一個總的讀法，見於下文釋十由旬處——他說「此中事物皆應圓融表法」。也就是說，這些數與物不是實錄，是表法之具。
排一個誤解：以為讀者可以跳過這些鋪陳直接讀對話。若跳過，就讀不出善財之無染是在什麼樣的境界前面成立的——沒有這麼一座城，「皆無愛著」四字就是空話。
落到地上：先耐著性子把城讀完，後面那句無染才有分量。
七種金剛垣：七個名字，說的是同一件不可壞
七重寶多羅樹之外，是七種金剛垣，各有其名：師子光明、無能超勝、不可沮壞、不可毀缺、堅固無礙、勝妙網藏、離塵清淨。垣上又以無數摩尼妙寶間錯莊嚴，種種眾寶而為埤堄。
七名之中，「不可沮壞」「不可毀缺」「堅固無礙」三名逕就不壞說，「無能超勝」就不可越說，「師子光明」就威說，「勝妙網藏」就含攝說，「離塵清淨」就無染說。合起來是一件事的七面。
排一個誤解：以為七個名字是文辭上的鋪張。經文於此處特下一「所謂」逐一列名，凡逐一列名之處，皆是要人一一分別而見，不是要人合成一團印象。
落到地上：一件事看得出七個面向，這件事才算真的看清了。
十由旬與八門：澄觀教了一種讀數的方法
城之縱廣是一十由旬，周迴八方，面開八門，全都七寶嚴飾，毘瑠璃寶為地。
十由旬是多大？澄觀在這裡下了本節最重要的一句讀法——他說「云十由旬者，欲明圓滿」，接著自己提出一個難：「既有十億衢道，道各無量眾生，豈世間十小由旬之所能受？」十由旬的地方裝不下十億條街，這是明白的矛盾。澄觀不去調和它，而是由這個矛盾直接推出讀法：「故此中事物皆應圓融表法，如理思之。」
排一個誤解：以為經文的數字都要按世間的量去核。若按世間量核，這一段一開頭就不能成立。澄觀讀此經之法，正是從不能成立處入。
落到地上：讀到經中不合世間之量的數，先不要判它誇大，先問它表的是什麼。十，是圓滿之十。
十億衢道：街上住的是無量眾生
城內有十億衢道，一一道間，皆有無量萬億眾生於中止住。
這一句在城之莊嚴中位置很特別——前後都在寫寶物，只有這一句寫人。而澄觀提出十由旬容不下之難，所依據的也正是這一句。也就是說，經文自己在寶物的鋪排之中插入一句人，這座城才不是空城。
排一個誤解：以為依報莊嚴寫的是環境。經文寫城的用意，末後全歸到人——下文說眾生「隨心所欲，所見不同」，所見不同的正是這座城。城是為了人而寫的。
落到地上：一個地方好不好，看的不是它有多少寶，是誰住在裡面、住得怎麼樣。
十種樓閣：閣與網，兩兩相配
接著是十種樓閣，一一有網羅覆其上：閻浮檀金閣配毘瑠璃摩尼網，銀閣配赤真珠摩尼網，毘瑠璃閣配妙藏摩尼網，玻瓈閣配無垢藏摩尼王網，光照世間摩尼寶閣配日藏摩尼王網，帝青摩尼寶閣配妙光摩尼王網，眾生海摩尼王閣配焰光明摩尼王網，金剛寶閣配無能勝幢摩尼王網，黑栴檀閣配天曼陀羅華網，無等香王閣配種種華網。
十對之中，前八對閣與網皆寶，後二對閣是香木而網是華——十對之末轉出一種不同的配法。法藏就六十本立依報十種莊嚴，其中一目即是「僧祇寶閣」；智儼所立十目之中亦有「樓閣」一目。
排一個誤解：以為這十對是同一句話重複十次。逐對讀下去，材質在變，末二對連類都變了。
落到地上：同型之文最考驗讀者的耐心，而經文往往就在同型之中藏一個轉折。
諸網諸帳：無數之上還有無數
閣與網之外，城中又有無數摩尼網、寶鈴網、天香網、天華網、寶形像網五種網，又有無數寶衣帳、寶蓋帳、寶樓閣帳、寶華鬘帳四種帳，遍遍彌覆，處處建立寶蓋、幢、幡。
這一段與前段的分別在「其城復有」四字——前段是閣上之網，此段是城中之網與帳。前段已是無數，此段又是無數。法藏於依報十目中別立「純寶帳」「寶蓋覆」「建幢幡」三目，智儼亦別立「寶帳」「蓋」「幢」「幡」四目——二家都不把這一段併入前段。
排一個誤解：以為「無數」是虛寫，可以概而言之。古德分科時逐目別立，正是不肯概括。
落到地上：讀莊嚴段的功夫，在於分得出哪一句是新的一層。
正法藏樓閣：王住的地方叫做正法藏
城之當中有一樓閣，名為正法藏，阿僧祇寶莊嚴，光明赫奕最勝無比，眾生見者心無厭足——而大光王常處其中。
全城之閣無數，唯此一閣有名，且以「正法藏」為名。這是本節第一次把王與法連在一起：王常住之處，名字就叫做法之藏。六十本此閣別作一名，並不作正法藏。
排一個誤解：以為閣名只是裝飾之詞。下文王自陳「我以此法為王」，正與此閣之名前後相應——他住的是法，他治國用的也是法。
落到地上：一個人常在什麼地方，那個地方的名字就是他的自陳。
能見無染：見了這一切，而不愛著
寫完城，經文立刻轉筆：「爾時，善財童子於此一切珍寶妙物，乃至男女、六塵境界，皆無愛著，但正思惟究竟之法，一心願樂見善知識。」
澄觀科此句為「能見無染」，與前面的「見依報」相對。法藏就六十本立依報十目時，把「善財無染」列為第十目，並釋其所以能無染者二事：「知如幻故、往求善友無異念故」。前一事是前段路上所念之幻智，後一事是他自慶當益時所立之志。
排一個誤解：以為不愛著就是不去看。經文寫的是看得極盡而不著——先極盡地寫城，再說他無愛著。
落到地上：檢驗自己的不著，不在避開，在看足了之後心裡有沒有多出一樣東西。
王坐在四衢道中，不坐在殿裡
善財漸次遊行，見大光王「去於所住樓閣不遠四衢道中」，坐在如意摩尼寶蓮華藏廣大莊嚴師子之座上，紺瑠璃寶為足，金繒為帳，眾寶為網，上妙天衣為茵蓐。
王有正法藏之閣可住，而他不在閣中，在四衢道的街心坐著。澄觀就這一句下了轉語，說「處四衢道者，以四無量，用四攝法攝眾生故」——四通之道表四無量心與四攝法，坐在四衢，就是坐在攝生之處。
排一個誤解：以為這只是寫王的親民。澄觀的釋不落在態度上，落在數目的相應上——四道對四無量、四攝。
落到地上：一個人平常坐在哪裡，比他說什麼更能說明他的行。
王身十喻：二十八相，還不是滿
王結跏趺坐，「二十八種大人之相、八十隨好而以嚴身」，接著十喻：真金山、淨空日、盛滿月、梵天王、大海、雪山、大雲、虛空、須彌山、寶洲。
這裡有一個容易被跳過的數——佛之相是三十二，此王是二十八。澄觀不迴避，直說「二十八相者，因未滿故」；法藏亦說「二十八者，現因位未滿故」。二家所判同一意：這是因位之相，不是果位之相。澄觀於《演義鈔》更推所闕之四相為無見頂、眉間白毫、梵音、廣長舌，而自言未見經論，末以「驗之」二字付後——是鈔之推度，非經文明說；至於此位何以寄難得行，鈔亦自釋云無障礙願力乃能得故。十喻之中，海取無邊、雪山取嚴、大雲取能震、虛空取能現、須彌取四色普現、寶洲取充滿——句句都在說一個尚在因中而已具眾德的人。
排一個誤解：以為善知識就是佛。經文自己用一個數把界線劃出來了。
落到地上：能作人的老師，不必等到滿；而知道自己未滿，正是他能作老師的原因之一。
座前所施：物之多，與物之細
王座之前列著所施之物。先是九種珍寶堆聚，加衣服、瓔珞、飲食；次是百千萬億的寶車、天妓樂、天妙香、病緣湯藥資生之具；再次是無量乳牛蹄角金色，無量千億端正女人塗栴檀、著天衣瓔珞，六十四能無不該練，世情禮則悉皆善解，隨眾生心而以給施。
三段之中，第一段是財，第二段是樂與藥，第三段是人——所施之物由死物而入活物，由外物而入人力。澄觀科此為「先列所施」，並特別點明其性質：「通情非情」。六十四能一項，澄觀云「六十四能，義如別說」，於此不釋。
排一個誤解：以為給施只是給東西。第三段所給的是能做事、能解世情之人，是把服務也算在施內。
落到地上：真正的布施會走到「人」這一層——出人、出力、出時間。
能施之人與十二句施意
四衢道側悉置資生之具，而一一道傍皆有二十億菩薩以此諸物給施眾生。澄觀科此為三：先列所施、次「一一道」下明能施人即是助伴、後「為欲普攝」下明其施意。
施意共十二句：首句總說「為欲普攝眾生故」，下十一句別說——歡喜、踊躍、心淨、清涼、滅煩惱、知一切義理、入一切智道、捨怨敵心、離身語惡、拔諸邪見、淨諸業道。十二句由淺入深：前四句是受者當下之感，中間數句是煩惱之滅與智之入，末四句是心行與業道之淨。法藏就六十本判此段為「十門辨施意」並按云「欠一句」，是就六十本之文所作之校語。
排一個誤解：以為布施的目的就是解人之乏。十二句之中，只有前面幾句與受用有關，後面全在轉受者的心與業。
落到地上：給人東西時心裡存的是哪一句，決定這件事是布施還是交易。
敬問：善財問的還是那兩句
善財五體投地，頂禮其足，恭敬右遶，經無量匝，合掌而住，然後才開口：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，願為我說！」
一問之中三事：先陳己之所已有（已發菩提心），次陳己之所未知（云何學、云何修），末陳所以來問之由（聞聖者善能誘誨）。澄觀於此段唯下六字：「二三敬問，可知」——不多釋，因為這是本會通例之問。
排一個誤解：以為每一子都問同樣的話是文字的重複。正因為問是同一問，答之各別才顯出各善友之所得不同。同一問是量各人之尺。
落到地上：帶著同一個問題去問許多人，比每次換一個問題更能學到東西。
總示法門與得法之因緣
王的第一句答是：「善男子！我淨修菩薩大慈幢行，我滿足菩薩大慈幢行。」澄觀科此為「總示法門」，並釋其名曰「大慈首出，離染圓滿故」——「首出」釋幢，「離染圓滿」釋淨修與滿足。
接著是得法之因緣：「我於無量百千萬億乃至不可說不可說佛所，問難此法，思惟觀察，修習莊嚴。」澄觀就此下一判：「問難是聞慧，以三種慧莊嚴此慈。」問難、思惟觀察、修習，正是聞、思、修三慧；而三慧所莊嚴者是慈。
排一個誤解：以為慈心是天生的性情，用不著學。經文說得極明白——他是在無量佛所問來的，且是「問難」，不是聽過就算。
落到地上：慈也要學，也要問到不能再問為止，也要思，也要修。
以此法為王：十二句一路推出去
自「我以此法為王」以下，十二句連用「以此法」：為王、教敕、攝受、隨逐世間、引導眾生、令眾生修行、令眾生趣入、與眾生方便、令眾生熏習、令眾生起行、令眾生安住思惟諸法自性、令眾生安住慈心。澄觀科此以下為「明其業用」，而業用開五，此十二句即第一「以法攝化」。
十二句的次第是一條線：前三句在王自身之位（為王、教敕、攝受），第四句轉向世間，第五句以下句句在眾生身上，末二句歸到眾生自己安住於法性與慈心。也就是說，這個法從王手裡出發，最後停在眾生心裡，而停的地方正是王自己所住的地方——慈。
排一個誤解：以為「以此法為王」是說他用佛法來統治。句子的重心不在統治，在「此法」二字——他所有的作為都只有這一個內容。
落到地上：一個人做的十二件事若都能說成同一句話，這句話才是他的行。
以慈為主，令住六心
十二句之後，經文轉出一句總持：「以慈為主，具足慈力」。接著令眾生安住六心：利益心、安樂心、哀愍心、攝受心、守護眾生不捨離心、拔眾生苦無休息心。
六心之序由淺而深：利益與安樂是與樂，哀愍是拔苦之心生，攝受是收之於己，守護不捨離是不放手，拔眾生苦無休息是不停手。前四心尚可斷續，後二心以「不捨離」「無休息」立文，是把時間也收進去了。
排一個誤解：以為慈是一種柔軟的情緒。經文說「具足慈力」——慈在這裡是力，是能持久、能任持的力。
落到地上：檢驗自己的慈，不看當下動不動心，看它能不能不休息。
令一切眾生畢竟快樂：十三句
「我以此法令一切眾生畢竟快樂」是總句，下有十三句別說：恒自悅豫、身無諸苦、心得清涼、斷生死愛、樂正法樂、滌煩惱垢、破惡業障、絕生死流、入真法海、斷諸有趣、求一切智、淨諸心海、生不壞信。
十三句可分三層：前三句就現前身心之樂說；中間七句是斷生死愛、樂正法樂、滌煩惱垢、破惡業障、絕生死流、入真法海、斷諸有趣，其中五句就斷惑滅障說，而「樂正法樂」「入真法海」二句就所樂與所入說，夾在斷句之中；後三句就入法說（求一切智、淨諸心海、生不壞信）。「畢竟」二字所以能立，正因為此樂不止於身心之適，一直推到不壞信為止。
排一個誤解：以為『令眾生快樂』是給人好日子過。十三句之中只有前三句與世間所謂快樂相近，其餘十句全是斷與入。
落到地上：想讓一個人真的快樂，最後總要走到讓他斷什麼、信什麼。
已住此行：能以正法教化世間
這一段以一句收：「善男子！我已住此大慈幢行，能以正法教化世間。」
一句之中有二事：一是自住，二是化他。而二事之間有一個「能」字——因為已住，所以能化。澄觀分授己法界為三，而業用一分又開五。此句不在業用五分之外，而在五分之內——「我以此法為王」起業用第一分「以法攝化」，「我已住此大慈幢行」正是這第一分之收束。也就是說，前面所說的一切業用，都以這一句所說的「已住」為根。
排一個誤解：以為教化是一項本領。經文所說的能，出自住，不出自技巧。
落到地上：想教人之前，先問自己住在哪裡。
以無畏攝與以財寶攝
業用之第二是以無畏攝，只有一句：「我國土中一切眾生，皆於我所無有恐怖。」王之於民，第一件不是給，是讓人不怕他。
第三是以財寶攝：若有眾生貧窮困乏來求，「我開庫藏恣其所取」，並告訴他們四句「莫」——莫造諸惡、莫害眾生、莫起諸見、莫生執著；又指示取處：「當來我所及四衢道，一切諸物種種具足，隨意而取勿生疑難。」
值得注意的是，四句「莫」不是給的條件，是給的同時所說的話；而末後還加一句「勿生疑難」，怕人不敢取。給了東西又怕人不敢拿，這是經文寫得極細的一處。
排一個誤解：以為無畏攝與財寶攝可以合為一段。經文的次第是先無畏後財寶——人先要敢來，才談得上取。
落到地上：幫人時，先把『你不必怕』說在前面。
隨機遍攝：同一座城，五對不同的所見
業用之第四是隨機遍攝。王說此城所住眾生皆是菩薩發大乘意，而「隨心所欲，所見不同」，下有五對十句：量之狹小與廣大、地之土沙與眾寶、垣之聚土與寶牆、地面之瓦石高下不平與摩尼平坦如掌、屋宅之土木所成與殿堂樓閣階墀窓闥軒檻戶牖。末以「如是一切無非妙寶」結後一邊。
五對之中，第一對就量說，後四對就質說；而後四對之次第由地而垣、由垣而地面、由地面而屋宅，是由外而內。同一座城，所見有這麼多層差別，這一段是本節唯一直接講「心與境」的地方。
排一個誤解：以為所見不同是眾生的錯覺。經文並不判哪一邊是錯的——它只說所見不同，並在下一段說出所以不同之因。
落到地上：兩個人對同一件事說出完全相反的話，未必有一個在說謊。
見淨與見穢，分別在哪裡
接著王自己說出所以然：「若有眾生其心清淨，曾種善根供養諸佛，發心趣向一切智道，以一切智為究竟處，及我昔時修菩薩行曾所攝受，則見此城眾寶嚴淨；餘皆見穢。」
所舉之因有五：心清淨、曾種善根供養諸佛、發心趣向一切智道、以一切智為究竟處、昔時曾為王所攝受。前四因在眾生自身，第五因在王之攝受。也就是說，見得到淨，一半靠自己修來的，一半靠善知識過去攝過你。
排一個誤解：以為境隨心轉是說心想什麼就見什麼。經文所列的五因，四因是長遠的功夫，一因是宿緣，沒有一因是當下的念頭。
落到地上：今天看見的世界是什麼樣子，是很久以前的事情決定的；而其中有一部分，是別人替你決定的。
以三昧攝：先用話說，再當場做給你看
業用之第五是以三昧攝。王說此國土眾生五濁世時樂作諸惡，「我心哀愍而欲救護」，於是入菩薩大慈為首隨順世間三昧之門；入此三昧時，眾生的怖畏心、惱害心、怨敵心、諍論心「悉自消滅」。何以故？「法如是故。」末後一句是：「善男子！且待須臾，自當現見。」
澄觀科此第五分為二：「先以言告。後「時大光王」下正以定示，顯定業用。」先說後示——說是言，示是定。本節最特別的地方就在這裡：這一位說到一半，停下來，當場入定給善財看。
排一個誤解：以為「且待須臾」是客套。它是本節的轉折句——從言教轉入現證。
落到地上：能說到『你等一下自己看』的人，說的話才不是話。
定示業用之一：地、牆、堂、殿都出聲敬禮
王一入定，城內外六種震動，諸寶地、寶牆、寶堂、寶殿、臺觀、樓閣、階砌、戶牖「咸出妙音，悉向於王曲躬敬禮」。接著是城內居人舉身投地，村營城邑人眾咸來敬禮；再接著是鳥獸互相瞻視起慈悲心而禮拜，山原草樹迴轉向王敬禮，陂池泉井河海騰溢流注王前。
四層之中，第一層是非情之器物，第二層是人，第三層是畜生，第四層是山水草木。澄觀對這一整段下了一個總判：「情與非情咸成勝益者，謂同體大慈，物我無二故。」草木土石之所以能屈，不是因為草木有心，是因為能慈者不見物我之二。澄觀又以世間之王德合乾坤則麟鳳來儀為況，而以一「況」字推之於出世之慈。
排一個誤解：以為這是神通變現。澄觀的釋不落在神通上，落在「物我無二」四字。
落到地上：一個人身上的慈到了不分物我的地步，他周圍的一切都會改變位置。
定示業用之二：龍王、天王、天女、象王
接著是空中之供。十千龍王起大香雲，激電震雷，注微細雨；十千天王，忉利、夜摩、兜率陀、善變化、他化自在等而為上首，於虛空中作眾妓樂；無數天女歌詠讚歎，雨七種雲——華雲、香雲、寶鬘雲、寶衣雲、寶蓋雲、寶幢雲、寶幡雲；伊羅婆拏大象王以自在力於虛空中敷布無數大寶蓮華，垂無數寶瓔珞、寶繒帶、寶鬘、寶嚴具、寶華、寶香，無數采女種種歌讚。
四類之序是由下而上再回到下：龍在水、天在空、天女屬天、象王復是傍生之王。而所作之事一律是供養——注雨、作樂、歌詠、雨雲、敷華、垂飾。前一段是敬禮，這一段是供養；敬禮出於自然之感，供養出於有意之作。
排一個誤解：以為這一段只是熱鬧。它與前一段合起來，是「情與非情咸成勝益」之情這一邊的鋪開。
落到地上：前段是萬物向他低頭，此段是眾生為他做事——二者都不是他求來的。
定示業用之三：飲血噉肉的，也起了慈心
最後一類最重：閻浮提內無量百千萬億諸羅剎王、諸夜叉王、鳩槃荼王、毘舍闍王，或住大海，或居陸地，「飲血噉肉，殘害眾生」——而他們「皆起慈心，願行利益，明識後世，不造諸惡；恭敬合掌，頂禮於王」。並且不止於閻浮提，餘三天下乃至三千大千世界，乃至十方百千萬億那由他世界中一切毒惡眾生「悉亦如是」。
四句轉變之序值得逐句看：起慈心是心轉，願行利益是願轉，明識後世是見轉，不造諸惡是行轉。心、願、見、行四事都轉了，才說恭敬頂禮。
排一個誤解：以為這是把惡眾生嚇服了。經文用的字是「起慈心」——他們身上生出來的是與王同一樣的東西。
落到地上：慈之最極的驗，不是好人更好，是最不慈的人身上也生出慈來。
從定起：我只知道這一個
大光王從三昧起，告善財說：「善男子！我唯知此菩薩大慈為首隨順世間三昧門。」
這一句是本會通例之謙己句，而此處有一個細節：他前面自陳所修所滿的是『大慈幢行』，此處所結的門名卻是『大慈為首隨順世間三昧』——行與定二名分立。也就是說，他所滿的是一個行，而他所結唯知的是這個行走到極處所現的一個定。六十本此處以行名收定名，二名合一。澄觀釋順世之名云「慈本為物，名順世間」——慈本來就是為了眾生而有的，所以叫做順世間。
排一個誤解：以為「唯知」是謙虛的客套。他剛剛才把整個世界的敬禮示現給善財看過，這句話是在那之後說的。
落到地上：做得出來之後才說『我只知道這一個』，這句話才有重量。
慈之九喻：九件東西，說菩薩之慈
接著是推勝，取九物為喻：高蓋（慈心普蔭）、修行（下中上行悉等行）、大地（慈心任持）、滿月（福德光明平等現）、淨日（智光明照所知境）、明燈（破心中黑闇）、水清珠（清心中諂誑濁）、如意寶（滿一切所願）、大風（速令修習三昧入一切智大城）。
九喻可分五組：蓋與地取覆載，月、日、燈三者取照，水清珠取清濁，如意寶取滿願，風取速。而九目之中「為修行」一目不取物象，是九目之內的一個例外——其餘八目都是東西，只有這一目是行。這一個例外正說明九喻所喻的不是慈之相，是慈之用；用之中有一項無法以物比，只能就行說。
排一個誤解：以為九喻是九種比方，可以任舉其一。逐一讀下去，覆、照、清、滿、速五義次第推進，是慈之用由靜而動的一條線。
落到地上：想知道自己的慈到哪一步，就拿這九樣東西一件一件比。
謙己推勝：十個『我怎麼能夠』
九喻之後是十句反問：能知其行、能說其德、能稱量彼福德大山、能瞻仰彼功德眾星、能觀察彼大願風輪、能趣入彼甚深法門、能顯示彼莊嚴大海、能闡明彼普賢行門、能開示彼諸三昧窟、能讚歎彼大慈悲雲。
十句之中，前二句不取象，後八句句句取象，而動詞與所象相配得極準：山可稱量、星可瞻仰、風輪可觀察、法門可趣入、大海可顯示、行門可闡明、窟可開示、雲可讚歎。八個動詞沒有一個可以互換位置。澄觀科此第四分為「謙己推勝」，並說「先謙己知一」——先說自己只知一個，然後才推那些勝過自己的。
排一個誤解：以為謙己推勝是自貶。十句所描述的全是他所見到而說不盡的境界——他推得出這麼多名目，正因為他看見了。
落到地上：說得出自己不能到哪裡的人，通常已經走得很遠了。
指示後友：南方安住城的不動優婆夷
末後王指示後友：「善男子！於此南方，有一王都，名曰：安住；有優婆夷，名曰：不動。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
處名安住，人名不動——二名相應。本節之王所示的是慈之遍動一切，而所指之後友以不動為名，二節之間有一個明白的轉折。而所問之語與善財來時所問完全相同，一字不改：學菩薩行、修菩薩道。
排一個誤解：以為指示後友只是送客。經文令善財拿著同一個問題去問下一位，這件事本身就是教。
落到地上：一位老師能做的最後一件事，是把你交出去，並且把你要問的問題原樣還給你。
戀德禮辭
末句是：「時，善財童子頂禮王足，遶無數匝，慇懃瞻仰，辭退而去。」
四事：頂禮、遶匝、瞻仰、辭退。與他來時的五體投地、頂禮其足、恭敬右遶、經無量匝、合掌而住相對——來時多一個合掌而住，是為了問；去時多一個慇懃瞻仰，是為了記。澄觀於本節之科止於謙己推勝，此段未別立科目。
排一個誤解：以為辭退之文是套語。來與去二段之文並不相同，差別正在問與記之間。
落到地上：離開的時候多看一眼，這一眼是帶得走的。
承衍
本節之文，向下所開之流有五條線。
其一是寄位之線。本節善友寄何位，諸家所判各異：澄觀判為難得行，法藏判為尊重行，智儼《搜玄記》作第十八尊重行菩薩，智儼《孔目章》序次作十九王名大光，李通玄作第八行林菩薩而以難得行配之。序號之互異，是諸家分科計數之起點不同，各為其系統之內數，並錄不判。而位名不出經文，是古德之科——經文只說這位王所修的是大慈幢行。李通玄於逐友之卷更有長釋：以城名妙光同於第八住、第八地之無功妙用，王名大光即根本智；以善財之至此城為治前位智劣、大悲不圓之習，治令智悲均平；以二十八相為十住十行二位之智悲已修而十迴向未滿，故未具三十二相；並判本友以願波羅蜜為主、餘九度為伴。此皆通玄一家之表法軌，誌錄不判。
其二是釋名之線。城名與王名，二家各就所據之本而釋。澄觀就八十本之「妙光」釋云前位悲增而今得無住妙慧運眾生，就王名釋云慈定之智無不該、廣大願中皆徹照；法藏就六十本之「善光」釋云順理益物而業用為光，就王名釋云大慈定光照益群品而攝化自在。二釋之落點一在慧、一在用，誌錄不判。
其三是依報分目之線。法藏於見勝依報立十種莊嚴，其目為池塹、寶牆、街巷、巷僧祇眾、僧祇寶閣、純寶帳、寶蓋覆、建幢幡、別閣王住、善財無染；智儼所立十目為塹、牆、巷、人眾、樓閣、寶帳、蓋、幢、幡、王住處樓閣。二家同立十目而所收不同——法藏以善財之無染入十，智儼以王住處樓閣入十。此諸異釋皆古德成說，誌錄不判。
其四是本友科段續開之線。法藏於授己法界下開五——初示己法門、明得法因緣、顯法門業用、明慈定功力、結己自分；業用一分又開四：以法攝生、以財益物、隨行異見、簡定機器；慈定功力開二：先說彼定用，後對現其用；末後仰推勝進亦開三：初一句總推慈益深廣、次七句約喻顯德、後結非己分。智儼《搜玄記》則於正入下開二，其利益用開五，三昧功能證現事開三，仰推開三。諸家所開之目各為其系統之科，與澄觀之四分五業用並錄不判。
其五是四十卷本之線。本品尚有般若所譯之四十卷本。四十本之王具三十二種大人之相，非八十本之二十八；施意之句十四、以此法之句十五、慈為主所令住之心目九、推勝之喻十、推勝之句十二，皆多於八十本。名數之增減，各本自為其系統，誌錄不判。
一節之文，前半是看城，後半是看定。看城看到不愛著，看定看到情與非情咸來歸——這一節的次第，全在一個看字上。而王所說的話裡，最要緊的只有一句：他把自己所修的行，下成了一國之法。
The One Sudhana Meets This Time Is a King Seated at the Heart of a Street
Of the several good friends before this, some were monks, some elders, some laywomen. At the eighteenth, the one Sudhana meets is a king. What sets this king apart from the several before him is not that he has a country and a city, but the practice in which he abides — he calls the practice he has cultivated and brought to fullness ‘the practice of the Banner of Great Kindness’, and he has brought that practice down into the law of a whole country.
A misreading to be cleared away: do not read this unit as ‘a very compassionate king gave away a great many things’. The whole unit runs to something over two thousand seven hundred graphs, and the giving is only one passage of it; the real bone lies in the twelve clauses the king himself speaks, “by this Dharma” — the Dharma by which he is king, the Dharma by which he gives command, the Dharma by which he gathers in, the Dharma by which he follows after the world. Kindness here is not a state of feeling; it is an institution.
Bringing it to the ground: in reading this unit, what one watches is how the mind of kindness walks out of the heart and into the street. Chengguan outlines this unit in four sections, and only the last is the humbling of himself and the pointing to the superior; of the first three, each walks further outward than the one before it.
Recalling the Previous Friend’s Dharma Gate: What He Carries Along the Road Is the Two Words “Like an Illusion”
This unit opens not by writing of the road but by writing of what is held in mind. Sudhana is “single-mindedly and rightly holding in mind the Dharma gate of the knowledge of illusion that that king had obtained,” and then four clauses follow: pondering the liberation that is like an illusion, contemplating the dharma-nature that is like an illusion, giving rise to vows that are like an illusion, purifying dharmas that are like an illusion — and last a general clause, “everywhere throughout all the three times that are like an illusion giving rise to every kind of transformation that is like an illusion.”
Why must this be held in mind first? What the previous good friend displayed was illusion; what this good friend displays is kindness — the two matters look unrelated. Fazang sets down a word on just this, saying that the use of recalling the previous friend lies in “perfuming and cultivating the former Dharma so as to make it grow yet more surpassing,” and he points out why this is so: “by way of example one knows that all things of the world are illusion, and so enters the Dharma realm alike.” That is to say, what the previous one taught was the example that ‘all dharmas are illusion’; carrying that example onward, the kindness which the next one displays will not fall into a substantial kindness with someone who is kind and someone toward whom kindness is shown.
A misreading to be cleared away: to suppose that in studying under teachers each station is a change of topic, and that what was learned at the previous station can be set down at the next. The order of the scripture text is exactly the reverse — “like an illusion” appearing six times in succession is the lesson he goes on repeating all along the road.
Bringing it to the ground: what one carries in the mind along the road after leaving one teacher decides what one will be able to see when one reaches the next.
Traveling On from One Place to the Next: The One Sentence in Which He Asked the Way
Only then does the text write of the road. “At times he came to the cities and settlements of the human world, at times he passed through wildernesses, crags and valleys, and places of hardship and peril,” and yet he was “without weariness or slackening, and never stopping to rest.” Arriving beneath the city he does not go straight in; he first asks the people: “Where is the great city of Wondrous Light?” The people answer him: “The city of Wondrous Light — this city here is it now.”
This one question and answer is so short it could almost be passed over, but it is a form shared by the fifty and more units of this assembly — after the seeking in accord with the teaching there is always a passage of searching out and coming to know. When Chengguan outlines the first section of this unit he separates “first the recalling of the former” from “afterward the going on toward the next”, and within the going on toward the next there is “first the searching out and coming to know”.
A misreading to be cleared away: to suppose that a man who seeks the Dharma ought to know everything, and that asking the way is superfluous. What the scripture text writes is just the opposite — he stands beneath the city and does not know where the city is, and he must ask.
Bringing it to the ground: not to be ashamed to ask ‘where is this?’ is the first posture of one who seeks the Dharma.
Rejoicing in the Benefit to Come: Before He Has Even Entered the City, He Has Already Settled What He Will Hear
Having asked and understood, Sudhana “rejoiced and leapt for joy,” and a thought arose in his mind: my good friend is within this city, and I shall now surely be able to see him myself. Then follow eight clauses of “to hear that the bodhisattvas” — the practices they practice, the essential gate by which they go forth, the Dharma they realize, their inconceivable merit and virtue, their inconceivable mastery, their inconceivable equality, their inconceivable valor, and the inconceivable vastness and purity of their sphere.
Chengguan outlines this passage as “rejoicing in the benefit to come” — what he rejoices in is what has already been obtained, and the benefit is what is yet to be obtained. Of the eight clauses, the first three speak with respect to the bodhisattvas’ practice, gate, and Dharma, and the last five with respect to the bodhisattvas’ virtue; and each of the last five is crowned with “inconceivable”.
A misreading to be cleared away: to suppose that Sudhana is here cheering himself on. What the eight clauses set out is the table of contents of what he is about to hear, not an emotion. Before going through the door he has first thought out clearly what he is going to ask.
Bringing it to the ground: to run through once, before seeing a good friend, what it is one is asking for — that act is itself the Dharma.
The Adornment of the City: The Seven Jewels for Its Substance, Water of the Eight Qualities for Its Moats
Once inside the city, the scripture text uses a very long passage to write of the city. The first layer is its substance and its moats: the city is made of the seven jewels, gold, silver, beryl, crystal, pearl, tridacna shell, and agate; it has deep moats of the seven jewels, encircling it seven times over; the moats are filled with water of the eight qualities, golden sand is spread on their bed, and four kinds of lotus flower are spread everywhere upon the water.
Why should a scripture that expounds the Dharma realm spend so many graphs writing of city walls? Chengguan has one general way of reading this passage, given below where he glosses the ten yojanas — he says “all the things and matters herein should be taken as a perfect and unobstructed setting forth of the Dharma by symbol.” That is to say, these numbers and things are not a record of fact; they are the instruments of setting forth the Dharma by symbol.
A misreading to be cleared away: to suppose that the reader may skip this laying-out and go straight to the dialogue. If one skips it, one cannot read out before what kind of a sphere Sudhana’s freedom from defilement is established — without such a city as this, the four graphs “he had no attachment at all” are empty words.
Bringing it to the ground: read the city through first with patience, and only then will the sentence about freedom from defilement that comes after it carry weight.
The Seven Adamantine Walls: Seven Names, Speaking of One and the Same Indestructibility
Outside the seven rows of jewelled tāla trees are the seven kinds of adamantine wall, each with its own name: Lion Light, None Can Surpass It, It Cannot Be Broken Down, It Cannot Be Marred or Chipped, Firm and Unobstructed, the Treasury of the Surpassing and Wondrous Net, and Free of Dust and Pure. Upon the walls, moreover, numberless wondrous maṇi jewels are set in among one another as adornment, and every kind of jewel is made into the battlements.
Among the seven names, the three names “It Cannot Be Broken Down”, “It Cannot Be Marred or Chipped”, and “Firm and Unobstructed” speak directly with respect to indestructibility; “None Can Surpass It” speaks with respect to what cannot be crossed; “Lion Light” speaks with respect to majesty; “the Treasury of the Surpassing and Wondrous Net” speaks with respect to holding all within; and “Free of Dust and Pure” speaks with respect to freedom from defilement. Taken together they are seven faces of one thing.
A misreading to be cleared away: to suppose that the seven names are a flourish of language. At this place the scripture text expressly sets down a “that is to say” and lists the names one by one; and wherever names are listed one by one, it is because one is meant to see them severally and distinctly, not to fuse them into a single impression.
Bringing it to the ground: only when one can make out seven faces in a thing has one truly seen that thing clearly.
Ten Yojanas and Eight Gates: Chengguan Teaches a Way of Reading Numbers
The city is ten yojanas across, faces the eight directions around, and has a gate opening on each face, all adorned with the seven jewels, with vaiḍūrya jewels for its ground.
How large is ten yojanas? Here Chengguan sets down the most important sentence of reading in this unit — he says “as for the words ‘ten yojanas’, it is to make plain fullness and completeness”, and then he himself raises a difficulty: “since there are ten koṭis of thoroughfares, and on each thoroughfare measureless beings, how could ten small worldly yojanas hold them?” Ten yojanas of ground cannot hold ten koṭis of streets; this is a plain contradiction. Chengguan does not go about reconciling it; rather, out of this very contradiction he draws the way of reading directly: “therefore all the things and matters herein should be taken as a perfect and unobstructed setting forth of the Dharma by symbol, to be pondered according to principle.”
A misreading to be cleared away: to suppose that the numbers of a scripture text must all be checked against worldly measure. If one checks them by worldly measure, this passage cannot stand from its very first line. Chengguan’s way of reading this scripture is precisely to enter by the place where it cannot stand.
Bringing it to the ground: when one reads in a scripture a number that does not fit worldly measure, do not first judge it an exaggeration; first ask what it sets forth by symbol. The ten is the ten of fullness and completeness.
Ten Koṭis of Thoroughfares: Measureless Beings Dwell in the Streets
Within the city there are ten koṭis of thoroughfares, and between each one of these thoroughfares there dwell measureless myriads of koṭis of beings.
This one sentence stands in a very singular place amid the adornment of the city — before and after it the writing is all of jewelled things, and only this one sentence writes of people. And the difficulty Chengguan raises, that ten yojanas cannot hold them, rests upon just this sentence. That is to say, the scripture text itself inserts one sentence about people into the laying-out of jewelled things, and only so is this city not an empty city.
A misreading to be cleared away: to suppose that the adornment of the dependent recompense is writing about surroundings. The intent of the scripture text in writing of the city returns at the last wholly to people — below it says that beings, “in accordance with what each one’s mind desires, what they see is not the same”, and what they see differently is precisely this city. The city is written for the sake of people.
Bringing it to the ground: whether a place is good is judged not by how many jewels it has, but by who lives in it and how they live.
Ten Kinds of Storeyed Pavilion: Pavilion and Net, Matched Two by Two
Next come ten kinds of storeyed pavilion, each with a net covering it above: the pavilion of jāmbūnada gold matched with a net of vaiḍūrya maṇi; the silver pavilion with a net of red pearl maṇi; the vaiḍūrya pavilion with a net of Wondrous Treasury maṇi; the crystal pavilion with a net of the Stainless Treasury maṇi-king; the pavilion of the maṇi jewel that Illumines the World with a net of the Sun Treasury maṇi-king; the pavilion of the Indra-blue maṇi jewel with a net of the Wondrous Light maṇi-king; the pavilion of the Sea of Beings maṇi-king with a net of the Blazing Light maṇi-king; the pavilion of adamantine jewels with a net of the Unconquerable Banner maṇi-king; the black sandalwood pavilion with a net of heavenly mandārava flowers; and the pavilion of the Unequalled Fragrance King with a net of every kind of flower.
Among the ten pairs, in the first eight both pavilion and net are jewels; in the last two the pavilion is fragrant wood and the net is flowers — at the end of the ten pairs a different manner of matching turns out. Fazang, with respect to the sixty-fascicle version, sets up ten kinds of adornment of the dependent recompense, and one of those items is “the asaṃkhyeya jewelled pavilions”; among the ten items Zhiyan sets up there is likewise an item “storeyed pavilions”.
A misreading to be cleared away: to suppose that these ten pairs are one and the same sentence repeated ten times. Read them pair by pair: the materials change, and in the last two pairs even the kind changes.
Bringing it to the ground: writing of one and the same form tries a reader’s patience more than anything else, and it is often within just such sameness of form that the scripture text hides a turn.
The Nets and the Canopies: Above the Numberless, Numberless Again
Besides the pavilions and their nets, the city further has numberless maṇi nets, nets of jewelled bells, nets of heavenly incense, nets of heavenly flowers, and nets of jewelled images — five kinds of net; and further numberless canopies of jewelled cloth, canopies of jewelled parasols, canopies of jewelled pavilions, and canopies of jewelled flower garlands — four kinds of canopy, spread over it everywhere, with jewelled parasols, banners, and pennants set up in every place.
What divides this passage from the one before it are the four graphs “this city further had” — the former passage is of the nets upon the pavilions, this passage of the nets and canopies within the city. The former was already numberless; this one is numberless again. Among the ten items of the dependent recompense Fazang sets up three separate items, “canopies of pure jewels”, “the covering of jewelled parasols”, and “the setting up of banners and pennants”; Zhiyan likewise sets up four separate items, “jewelled canopies”, “parasols”, “banners”, and “pennants” — neither of the two merges this passage into the one before.
A misreading to be cleared away: to suppose that “numberless” is written loosely and may be summed up in general terms. That the ancient worthies, in dividing the outline, set up item after item separately is precisely their refusal to sum up.
Bringing it to the ground: the skill of reading a passage of adornment lies in being able to make out which sentence is a new layer.
The Pavilion Treasury of the True Dharma: The Place Where the King Dwells Is Named Treasury of the True Dharma
At the center of the city there is a storeyed pavilion named Treasury of the True Dharma, adorned with asaṃkhyeya jewels, radiant and blazing, most surpassing and beyond compare, and beings who see it are never sated in mind — and King Great Light constantly dwells within it.
The pavilions of the whole city are numberless, and this one alone has a name, and that name is Treasury of the True Dharma. This is the first time in this unit that king and Dharma are joined together: the place where the king constantly dwells is named the treasury of the Dharma. In the sixty-fascicle version this pavilion bears a different name, and is not called Treasury of the True Dharma.
A misreading to be cleared away: to suppose that the pavilion’s name is merely a decorative word. Below, the king says of himself “by this Dharma I am king”, which answers to the name of this pavilion, the one before and the other after — what he dwells in is the Dharma, and what he governs the country with is likewise the Dharma.
Bringing it to the ground: where a person constantly is, the name of that place is that person’s own statement of himself.
Able to See Without Defilement: Having Seen All This, and Yet Without Attachment
Having finished writing of the city, the scripture text turns its brush at once: “At that time Sudhana the youth had no attachment toward any of these precious jewels and wondrous things, nor even toward men and women or the sphere of the six sense objects; he only pondered rightly upon the ultimate Dharma, single-mindedly wishing and delighting to see the good friend.”
Chengguan outlines this sentence as “able to see without defilement”, set over against the “seeing of the dependent recompense” before it. When Fazang, with respect to the sixty-fascicle version, sets up the ten items of the dependent recompense, he lists “Sudhana without defilement” as the tenth, and glosses two matters by which he is able to be without defilement: “because he knows it to be like an illusion, and because in going in search of a good friend he has no other thought.” The former matter is the knowledge of illusion he held in mind on the road in the passage before; the latter is the aim he set up when he rejoiced in the benefit to come.
A misreading to be cleared away: to suppose that being without attachment means not looking. What the scripture text writes is a looking to the very end and yet no attaching — first the city is written out to the very end, and only then is it said that he had no attachment.
Bringing it to the ground: to test one’s own non-attachment is not a matter of avoidance, but of whether, after one has looked one’s fill, there is anything left over in the mind.
The King Sits Amid the Crossroads Where Four Roads Meet, Not in His Hall
Traveling on from one place to the next, Sudhana sees King Great Light “not far from the pavilion where he dwelt, amid the crossroads where four roads meet”, seated upon a vast and adorned lion throne of the wish-fulfilling maṇi-jewel lotus-flower treasury, with dark-blue beryl jewels for its feet, gold silk for its curtains, every kind of jewel for its nets, and finest heavenly cloth for its sitting mat.
The king has the pavilion Treasury of the True Dharma to dwell in, and yet he is not in the pavilion; he is seated at the heart of the street where four roads meet. Upon this one sentence Chengguan sets down a turning word, saying “that he is amid the crossroads where four roads meet is because with the four measureless minds he uses the four means of gathering to gather beings in” — the roads open in four directions set forth by symbol the four measureless minds and the four means of gathering, and to sit at the crossing of four roads is to sit in the very place of gathering beings in.
A misreading to be cleared away: to suppose that this is merely writing of the king’s closeness to his people. Chengguan’s gloss does not come down upon attitude; it comes down upon a correspondence of numbers — the four roads answering to the four measureless minds and the four means of gathering.
Bringing it to the ground: where a person ordinarily sits tells more of his practice than what he says.
The Ten Similes of the King’s Body: Twenty-Eight Marks, and That Is Not Yet Fullness
The king sits cross-legged, “adorned in body with the twenty-eight marks of a great man and the eighty secondary marks”, and then come ten similes: a mountain of true gold, the sun in a clear sky, the moon at the full, the king of the Brahmā heaven, the great ocean, the Snow Mountain, a great cloud, empty space, Mount Sumeru, and an island of jewels.
Here there is a number easily passed over — the marks of a buddha are thirty-two, and this king’s are twenty-eight. Chengguan does not avoid it, but says outright “as for the twenty-eight marks, it is because the cause is not yet full”; Fazang likewise says “as for the twenty-eight, it is because he manifests that the stage of the cause is not yet full.” The two of them judge to one and the same sense: these are the marks of the stage of the cause, not the marks of the stage of the fruit. In the Yanyi chao Chengguan further infers that the four marks wanting are the invisible crown of the head, the white hair between the brows, the Brahmā voice, and the broad long tongue, while saying of himself that he has not seen it in scripture or treatise, and leaving at the end the words “let it be verified” — this is the Chao’s inference, not a plain statement of the scripture text; and as for why this position is assigned to the Hard-to-Obtain Practice, the Chao glosses it too, saying that it can be obtained only by the power of unobstructed vows. Among the ten similes, the sea takes boundlessness, the Snow Mountain takes adornment, the great cloud takes the power to shake, empty space takes the power to display, Sumeru takes the four colors appearing everywhere, and the island of jewels takes being filled full — every clause speaks of a man who is still within the cause and yet already complete in the several virtues.
A misreading to be cleared away: to suppose that a good friend is a buddha. The scripture text itself has drawn the boundary with a number.
Bringing it to the ground: one who can be a teacher of others need not wait until he is full; and knowing that he is not yet full is itself one of the reasons he can be a teacher.
What Is Given Before the Throne: The Quantity of Things, and the Fineness of Things
Before the king’s throne are set out the things that are given. First are nine kinds of precious jewel heaped up, with garments, necklaces, and food and drink; next are hundreds of thousands of myriads of koṭis of jewelled carriages, heavenly musical entertainments, heavenly wondrous incenses, and medicinal broths and goods for the sustaining of life for the treatment of illness; and next again are measureless milk-cows with hooves and horns of the color of gold, and measureless thousand koṭis of comely women smeared with sandalwood and wearing heavenly garments and necklaces, practiced in all of the sixty-four arts without exception, skilled in understanding the feelings and proprieties of the world — and these too are given in accordance with the minds of beings.
Of the three passages, the first is wealth, the second is pleasure and medicine, and the third is people — the things given pass from lifeless things to living ones, from outward things to human capacities. Chengguan outlines this as “first the setting out of what is given”, and he points out its character in particular: “running through both the sentient and the insentient”. As for the item of the sixty-four arts, Chengguan says “as for the sixty-four arts, the sense of them is as expounded elsewhere”, and does not gloss it here.
A misreading to be cleared away: to suppose that giving is only the giving of things. What is given in the third passage is people who can do things and who understand the ways of the world; it counts service too within the giving.
Bringing it to the ground: true giving will walk down to the layer of ‘people’ — giving persons, giving effort, giving time.
The Givers, and the Twelve Clauses of the Intent of the Giving
On both sides of the crossroads where four roads meet, goods for the sustaining of life are set out everywhere, and beside each one of the roads there are twenty koṭis of bodhisattvas who take these things and give them to beings. Chengguan outlines this in three: first the setting out of what is given; next, from “beside each one of the roads” downward, the clarifying of the givers, who are the helping companions; afterward, from “for the sake of gathering in everywhere” downward, the clarifying of the intent of the giving.
The intent of the giving comes to twelve clauses: the first clause states it in general, “for the sake of gathering in beings everywhere”, and the eleven clauses below state it severally — rejoicing, leaping for joy, purity of mind, coolness, the extinguishing of the afflictions, knowing every meaning and principle, entering the path of all-knowledge, casting away the mind of enmity, leaving behind the evil of body and speech, pulling out all wrong views, and purifying all the paths of action. The twelve clauses go from the shallow into the deep: the first four are what the receiver feels at the moment; the several clauses in the middle are the extinguishing of the afflictions and the entering into knowledge; the last four are the purifying of the mind’s activity and of the paths of action. Fazang, with respect to the sixty-fascicle version, judges this passage to be “ten gates that set out the intent of the giving”, and notes that “one clause is wanting”, which is a collation remark made with respect to the wording of the sixty-fascicle version.
A misreading to be cleared away: to suppose that the aim of giving is to relieve a person’s want. Among the twelve clauses only the first few have to do with what is received and used; all the rest have to do with turning the receiver’s mind and action.
Bringing it to the ground: which of these clauses one holds in mind when giving something to another decides whether the act is giving or trade.
Paying Respects and Inquiring: What Sudhana Asks Is Still the Same Two Questions
Sudhana casts his five limbs to the ground, bows to his feet, respectfully circumambulates him to the right, passes measureless times around, joins his palms and stands, and only then opens his mouth: “Holy one! I have already given rise, before this, to the mind of anuttarā-samyak-saṃbodhi, yet I do not know how a bodhisattva is to study the bodhisattva practice, or how he is to cultivate the bodhisattva path. I have heard that the holy one is skilled in guiding and instructing; be willing to expound it for me!”
Within the one question there are three matters: first he states what he already has (he has already given rise to the mind of awakening); next he states what he does not yet know (how to study, how to cultivate); and last he states the reason he has come to ask (having heard that the holy one is skilled in guiding and instructing). Upon this passage Chengguan sets down six graphs only: “second and third, paying respects and inquiring, may be understood” — he does not gloss it further, because this is the question that is the common form of this assembly.
A misreading to be cleared away: to suppose that asking the same words in every unit is a repetition of the writing. It is precisely because the question is one and the same that the difference of the answers makes plain how what each good friend has obtained differs. One and the same question is the measuring-rod for each man.
Bringing it to the ground: to carry one and the same question and put it to many people teaches more than changing the question every time.
Displaying the Dharma Gate in General, and the Causes and Conditions of Obtaining the Dharma
The king’s first sentence of answer is: “Son of good family! I have purely cultivated the bodhisattva practice of the Banner of Great Kindness; I have brought the bodhisattva practice of the Banner of Great Kindness to fullness.” Chengguan outlines this as “displaying the Dharma gate in general”, and glosses its name as “great kindness standing foremost, free of defilement and perfectly full” — “standing foremost” glosses the banner, and “free of defilement and perfectly full” glosses the pure cultivating and the bringing to fullness.
Next come the causes and conditions of obtaining the Dharma: “In the presence of measureless hundreds of thousands of myriads of koṭis, and even of unspeakably unspeakably many buddhas, I put hard questions concerning this Dharma, pondered and contemplated it, and cultivated and adorned it.” Upon this Chengguan sets down a judgment: “the putting of hard questions is the wisdom that comes of hearing; with the three kinds of wisdom he adorns this kindness.” The putting of hard questions, the pondering and contemplating, and the cultivating are just the three kinds of wisdom — that which comes of hearing, of pondering, and of cultivating; and what those three adorn is kindness.
A misreading to be cleared away: to suppose that a kind heart is an inborn disposition that needs no study. The scripture text says it with the utmost plainness — he asked for it in the presence of measureless buddhas, and what he did was to “put hard questions”, not merely to hear and let it be.
Bringing it to the ground: kindness too must be studied, must be asked about until there is no more asking, must be pondered, and must be cultivated.
By This Dharma I Am King: Twelve Clauses Pushed Out All Along One Line
From “by this Dharma I am king” onward, twelve clauses use “by this Dharma” one after another: being king, giving command, gathering in, following after the world, leading beings, making beings cultivate, making beings enter in, giving beings skillful means, making beings be perfumed, making beings set out in practice, making beings abide securely in pondering the own-nature of all dharmas, and making beings abide securely in the mind of kindness. Chengguan outlines what follows from here as “clarifying the working”, and the working opens into five, of which these twelve clauses are the first, “gathering in and transforming by the Dharma”.
The order of the twelve clauses is a single line: the first three are at the king’s own station (being king, giving command, gathering in); the fourth turns toward the world; from the fifth on, every clause is upon beings; and the last two return to beings themselves abiding securely in the nature of dharmas and in the mind of kindness. That is to say, this Dharma sets out from the king’s hands and comes at last to rest within the minds of beings, and the place where it rests is precisely the place where the king himself dwells — kindness.
A misreading to be cleared away: to suppose that “by this Dharma I am king” means that he governs by means of the Buddha-dharma. The weight of the sentence does not lie in governing; it lies in the two words “this Dharma” — everything he does has only this one content.
Bringing it to the ground: only when the twelve things a person does can all be stated in one and the same sentence is that sentence his practice.
With Kindness Foremost, Causing Them to Abide in Six Minds
After the twelve clauses the scripture text turns out one sentence that holds them all: “with kindness foremost, and complete in the power of kindness”. Then he causes beings to abide securely in six minds: the mind of benefiting, the mind of giving ease, the mind of pity, the mind of gathering in, the mind of guarding beings and not forsaking them, and the mind of pulling out the suffering of beings without ceasing.
The order of the six minds goes from the shallow to the deep: benefiting and giving ease are the giving of ease; pity is the arising of the mind that pulls out suffering; gathering in is taking them to oneself; guarding and not forsaking is not letting go; pulling out the suffering of beings without ceasing is not staying the hand. The first four minds may still come and go; the last two are set down with the words “not forsaking” and “without ceasing”, and so take time itself into them as well.
A misreading to be cleared away: to suppose that kindness is a soft emotion. The scripture text says “complete in the power of kindness” — kindness here is a power, a power that can endure and can bear up.
Bringing it to the ground: to test one’s own kindness, do not watch whether the heart is stirred at the moment; watch whether it can go on without ceasing.
Causing All Beings to Be Happy Once and for All: Thirteen Clauses
“By this Dharma I cause all beings to be happy once and for all” is the general clause, and beneath it are thirteen clauses stated severally: to be constantly glad of themselves, to be without any suffering in body, to be cooled in mind, to cut off the craving of birth-and-death, to delight in the delight of the true Dharma, to wash away the defilement of the afflictions, to break the obstruction of evil action, to sever the stream of birth-and-death, to enter the sea of the true Dharma, to sever the destinies of the several kinds of existence, to seek all-knowledge, to purify the sea of all their minds, and to give rise to a faith that cannot be broken.
The thirteen clauses may be divided into three layers: the first three speak with respect to the ease of body and mind present before one; the seven in the middle are: cutting off the craving of birth-and-death, delighting in the delight of the true Dharma, washing away the defilement of the afflictions, breaking the obstruction of evil action, severing the stream of birth-and-death, entering the sea of the true Dharma, and severing the destinies of existence — of which five speak with respect to the cutting off of delusion and the extinguishing of obstruction, while the two clauses “to delight in the delight of the true Dharma” and “to enter the sea of the true Dharma” speak with respect to what is delighted in and what is entered, set in among the clauses of cutting off; and the last three speak with respect to entering the Dharma (seeking all-knowledge, purifying the sea of the mind, giving rise to unbreakable faith). That the two graphs rendered “once and for all” can stand is precisely because this happiness does not stop at the comfort of body and mind, but is pushed all the way to unbreakable faith.
A misreading to be cleared away: to suppose that ‘causing beings to be happy’ means giving people good days to live. Of the thirteen clauses only the first three come near what the world calls happiness; the other ten are all cutting off and entering.
Bringing it to the ground: to make a person truly happy, one must in the end come to what he is to cut off and what he is to believe.
Already Abiding in This Practice: Able to Transform and Teach the World with the True Dharma
This passage is closed with one sentence: “Son of good family! I already abide securely in this practice of the Banner of Great Kindness, and am able to transform and teach the world with the true Dharma.”
Within the one sentence there are two matters: first his own abiding, second his transforming of others; and between the two matters there stands the word “able” — because he already abides, therefore he is able to transform. Chengguan divides the conferring of his own Dharma realm into three, and the working divides again into five. This sentence does not stand outside the five divisions of the working but within them — “by this Dharma I am king” opens the first division of the working, “gathering in and transforming by the Dharma”, and “I already abide securely in this practice of the Banner of Great Kindness” is the very closing of that first division. That is to say, all the workings spoken of above take the “already abiding” of this one sentence as their root.
A misreading to be cleared away: to suppose that transforming and teaching is a skill. The ability of which the scripture text speaks comes out of abiding, not out of technique.
Bringing it to the ground: before wishing to teach others, first ask oneself where one abides.
Gathering In by Fearlessness, and Gathering In by Jewels and Wealth
The second of the workings is gathering in by fearlessness, and it has one sentence only: “All the beings within my land have no fear of me.” The first thing a king does for his people is not to give, but to let them not be afraid of him.
The third is gathering in by jewels and wealth: if there are beings poor and destitute who come seeking, “I open my treasuries and let them take what they will”, and he tells them four clauses of “do not” — do not do any evil deeds, do not harm beings, do not give rise to any views, do not give rise to attachment; and he further points out where to take them: “come to me and to the crossroads where four roads meet: everything of every kind is fully supplied there, take it as you please, and do not give rise to any misgiving.”
What is worth noting is that the four clauses of “do not” are not conditions upon the giving; they are words spoken at the same time as the giving; and at the end there is added the further clause “do not give rise to any misgiving”, for fear that they should not dare to take. To have given the things and then to fear that people will not dare to take them — this is a place where the scripture text writes with the utmost fineness.
A misreading to be cleared away: to suppose that gathering in by fearlessness and gathering in by jewels and wealth could be merged into one passage. The order of the scripture text is fearlessness first and wealth after — a person must first dare to come before there can be any question of his taking.
Bringing it to the ground: when helping someone, put ‘you need not be afraid’ first.
Gathering In Everywhere According to Capacity: One and the Same City, Five Pairs of Differing Sights
The fourth of the workings is gathering in everywhere according to capacity. The king says that the beings who dwell in this city are all bodhisattvas who have raised the intent of the Great Vehicle, and yet “in accordance with what each one’s mind desires, what they see is not the same”, and beneath this are five pairs, ten clauses: the extent, small or vast; the ground, earth and sand or every kind of jewel; the walls, heaped earth or jewelled walls; the surface of the ground, tile and stone high and low and uneven or maṇi level as the palm; the dwellings, made of earth and wood or halls and storeyed pavilions with steps and terraces, windows and doorways, railings and balustrades, casements and shutters. It is closed on the latter side with “all such things being nothing other than wondrous jewels”.
Of the five pairs, the first speaks with respect to extent and the latter four with respect to quality; and the order of the latter four goes from the ground to the walls, from the walls to the surface of the ground, and from the surface of the ground to the dwellings — that is, from the outer to the inner. One and the same city, and what is seen has so many layers of difference: this passage is the one place in this unit that speaks directly of mind and object.
A misreading to be cleared away: to suppose that the difference of what is seen is a mistaken perception on the part of beings. The scripture text does not judge which side is mistaken — it says only that what is seen differs, and in the next passage it states the reason for the difference.
Bringing it to the ground: when two people say wholly opposite things about one and the same matter, it does not follow that one of them is lying.
Seeing It Pure and Seeing It Foul: Wherein Lies the Difference
Then the king himself states the reason: “If there are beings whose minds are pure, who have in the past planted roots of good and made offering to the buddhas, who have raised the mind that goes toward the path of all-knowledge and taken all-knowledge as the ultimate place of refuge, and those whom I gathered in of old when I was cultivating the bodhisattva practice, they see this city as adorned and pure with every kind of jewel; the rest all see it as foul.”
The causes raised are five: purity of mind; having in the past planted roots of good and made offering to the buddhas; having raised the mind that goes toward the path of all-knowledge; taking all-knowledge as the ultimate place of refuge; and having of old been gathered in by the king. The first four causes lie within the beings themselves; the fifth lies in the good friend’s gathering in. That is to say, to be able to see it pure is half a matter of what one has cultivated oneself, and half a matter of a good friend having gathered one in long ago.
A misreading to be cleared away: to suppose that ‘the object turns with the mind’ means that one sees whatever one thinks of. Of the five causes the scripture text sets out, four are long labor and one is a bond formed in the past; not one of them is a thought of the present moment.
Bringing it to the ground: what the world looks like to one today was decided by matters very long ago; and some part of it was decided for one by other people.
Gathering In by Samādhi: First He Tells It in Words, Then He Does It There and Then for You to See
The fifth of the workings is gathering in by samādhi. The king says that the beings of this land, in the age of the five turbidities, delight in doing evil deeds, and that “in my mind I pity them and wish to save and protect them”, and so he enters the gate of the bodhisattva samādhi of according with the world with great kindness foremost; and when he enters this samādhi, beings’ minds of dread, of vexing and harming, of enmity, and of contention “are extinguished of themselves”. Why is this? “Because such is the Dharma.” And the last sentence is: “Son of good family! Wait but a little while, and you will presently see it before you of yourself.”
Chengguan divides this fifth part in two: “within it there are two: first the telling in words; afterward, from ‘at that time King Great Light’ downward, the direct displaying by concentration, making manifest the working of the concentration.” First the telling and then the displaying — the telling is words, the displaying is concentration. And here lies the most singular thing in this unit: this one, halfway through the telling, stops, and enters concentration there and then for Sudhana to see.
A misreading to be cleared away: to suppose that “wait but a little while” is a courtesy. It is the turning sentence of this unit — from the teaching in words into direct realization.
Bringing it to the ground: only when a person can say ‘wait a moment and see for yourself’ is what he says not merely words.
The Working Displayed by Concentration, One: The Ground, Walls, Halls, and Palaces All Give Forth Sound and Pay Homage
As soon as the king enters concentration, the city shakes in six ways within and without, and the jewelled ground, jewelled walls, jewelled halls, jewelled palaces, terraces and towers, storeyed pavilions, steps and stairs, casements and shutters “all gave forth a wondrous sound, and all of them bent toward the king and paid him homage.” Then the dwellers within the city cast their bodies to the ground, and the throngs of people of villages, encampments, and cities all come to pay homage; and then the birds and beasts look upon one another, give rise to a mind of kindness and compassion, and bow in reverence; the hills, plains, grasses, and trees turn about toward the king and pay him homage; and the ponds, pools, springs, wells, rivers, and seas surge and overflow and pour out before the king.
Of the four layers, the first is the insentient vessels and things, the second is people, the third is beasts, and the fourth is hills, waters, grasses, and trees. Upon this whole passage Chengguan sets down a general judgment: “that the sentient and the insentient alike accomplish surpassing benefit is because of the great kindness of one same substance, in which thing and self are not two.” That grasses, trees, earth, and stone are able to bend is not because grasses and trees have minds; it is because the one who is kind does not see thing and self as two. Chengguan further takes as a comparison the worldly king whose virtue accords with heaven and earth, so that the unicorn and the phoenix come to present themselves, and by the one word “how much more” pushes it on to the kindness that is beyond the world.
A misreading to be cleared away: to suppose that this is a display of supernormal power. Chengguan’s gloss does not come down upon supernormal power; it comes down upon the four graphs “thing and self are not two”.
Bringing it to the ground: when the kindness in a person has reached the point of not dividing thing from self, everything around him will change its position.
The Working Displayed by Concentration, Two: Dragon Kings, Heaven Kings, Heavenly Women, and the Elephant King
Next comes the offering made in the air. Ten thousand dragon kings raise up great clouds of fragrance, stir up lightning, shake forth thunder, and pour down a fine rain; ten thousand heaven kings, with those of the Thirty-Three, the Yāma, the Tuṣita, the Good Emanations, and Mastery over Others’ Emanations foremost among them, perform all manner of music in empty space; numberless heavenly women sing songs in praise and rain down seven kinds of cloud — clouds of flowers, of incense, of jewelled garlands, of jewelled garments, of jewelled parasols, of jewelled banners, and of jewelled pennants; and Airāvaṇa, the great elephant king, by the power of his mastery spreads out numberless great jewelled lotus flowers in empty space and lets hang down numberless jewelled necklaces, jewelled silken streamers, jewelled garlands, jewelled ornaments, jewelled flowers, and jewelled incenses, while numberless court women sing his praises in every manner.
The order of the four kinds runs from below upward and back down again: the dragons are in the water, the gods in the air, the heavenly women belong to the heavens, and the elephant king is again a king among animals. And what they do is in every case making offering — pouring rain, performing music, singing praise, raining clouds, spreading flowers, letting hang ornaments. The passage before was paying homage; this passage is making offering. Paying homage arises from a natural stirring; making offering arises from a deliberate act.
A misreading to be cleared away: to suppose that this passage is merely a scene of festivity. Taken together with the passage before it, it is the laying out of the sentient side of “the sentient and the insentient alike accomplish surpassing benefit.”
Bringing it to the ground: in the former passage the ten thousand things bow their heads to him; in this one, beings do things for him — and neither was sought by him.
The Working Displayed by Concentration, Three: Those Who Drink Blood and Eat Flesh Also Gave Rise to the Mind of Kindness
The last kind is the weightiest: within Jambudvīpa, measureless hundreds of thousands of myriads of koṭis of rākṣasa kings, yakṣa kings, kumbhāṇḍa kings, and piśāca kings, some dwelling in the great sea and some living on the land, “who drank blood and ate flesh and did cruel harm to beings” — and they “all gave rise to a mind of kindness, willing to practice what is of benefit, understanding clearly the world to come, and doing no evil deeds; respectfully they joined their palms and bowed their heads to the king.” And it does not stop at Jambudvīpa: throughout the other three continents, and even the three-thousandfold great-thousand world-system, and even the worlds of the hundreds of thousands of myriads of koṭis of nayutas in the ten directions, all the venomous and evil beings “were likewise so.”
The order of the four clauses of change is worth reading clause by clause: to give rise to a mind of kindness is a turn of mind; to be willing to practice what is of benefit is a turn of vow; to understand clearly the world to come is a turn of view; to do no evil deeds is a turn of action. Only when all four — mind, vow, view, and action — have turned is it said that they respectfully bowed their heads.
A misreading to be cleared away: to suppose that this is evil beings frightened into submission. The words the scripture text uses are “gave rise to a mind of kindness” — what grows up in them is the very same thing that is in the king.
Bringing it to the ground: the utmost test of kindness is not that good people become better, but that kindness grows up even in the least kind of persons.
Rising from the Concentration: I Know Only This One
King Great Light rises from the samādhi and tells Sudhana: “Son of good family! I know only this bodhisattva gate of the samādhi of according with the world with great kindness foremost.”
This sentence is the humbling clause that is the common form of this assembly, and here there is one particular to note: earlier he stated of himself that what he cultivated and brought to fullness was ‘the practice of the Banner of Great Kindness’, while the name of the gate he concludes with here is ‘the samādhi of according with the world with great kindness foremost’ — the two names, of the practice and of the concentration, stand apart. That is to say, what he has brought to fullness is a practice, and what he concludes as the one thing he knows is the one concentration that appears when that practice has gone to its utmost. In the sixty-fascicle version the name of the practice here takes in the name of the concentration, and the two names are one. Chengguan glosses the name of according with the world thus: “kindness is fundamentally for the sake of things, and so it is named according with the world” — kindness exists from the first for the sake of beings, and therefore it is called according with the world.
A misreading to be cleared away: to suppose that “I know only” is a courteous modesty. He has only just displayed the homage of an entire world to Sudhana; this sentence is spoken after that.
Bringing it to the ground: only when one can actually do it does the sentence ‘I know only this one’ carry weight.
The Nine Similes of Kindness: Nine Things, Spoken of a Bodhisattva’s Kindness
Next comes the pointing to the superior, taking nine things as similes: a lofty parasol (the mind of kindness shading everywhere), practice (practicing the low, middling, and high alike), the great earth (the mind of kindness bearing all up), the full moon (the light of merit appearing equally), the clear sun (the light of knowledge shining upon every object of knowing), a bright lamp (breaking up the darknesses within the mind), the water-clearing pearl (settling clear the turbidity of flattery and deceit within the mind), the wish-fulfilling jewel (satisfying all that is wished for), and the great wind (swiftly causing beings to cultivate samādhi and to enter the great city of all-knowledge).
The nine similes may be divided into five groups: the parasol and the earth take covering and bearing up; the moon, sun, and lamp, these three, take shining; the water-clearing pearl takes the clearing away of turbidity; the wish-fulfilling jewel takes the satisfying of what is wished for; the wind takes swiftness. And among the nine items, the item “they are practice” takes no thing as its image, and is an exception within the nine — all the other eight items are things, and this one alone is a practice. This one exception makes plain that what the nine similes liken is not the aspect of kindness but the working of kindness; and among the workings there is one that cannot be likened to any thing, and can only be spoken of with respect to practice.
A misreading to be cleared away: to suppose that the nine similes are nine comparisons, any one of which may be taken at will. Read one after another, the five senses of covering, shining, clearing, satisfying, and swiftness advance in order; they are a single line along which the working of kindness goes from the still to the moving.
Bringing it to the ground: to know how far one’s own kindness has come, take these nine things and measure it against them one by one.
Humbling Himself and Pointing to the Superior: Ten Times ‘How Could I’
After the nine similes come ten clauses of rhetorical question: to be able to know their practice, to be able to speak their virtue, to be able to weigh their great mountain of merit, to be able to gaze up at the host of stars of their merit and virtue, to be able to contemplate the wind-wheel of their great vows, to be able to go into their profound Dharma gate, to be able to display their great sea of adornment, to be able to make clear their Samantabhadra gate of practice, to be able to reveal the cavern of their several samādhis, to be able to praise the cloud of their great kindness and compassion.
Of the ten clauses the first two take no image, and each of the latter eight takes an image, with the verbs matched to the images with the utmost precision: a mountain may be weighed, stars may be gazed up at, a wind-wheel may be contemplated, a Dharma gate may be gone into, a great sea may be displayed, a gate of practice may be made clear, a cavern may be revealed, a cloud may be praised. Not one of the eight verbs could exchange places with another. Chengguan outlines this fourth section as “humbling himself and pointing to the superior”, and says “first the humbling of himself as knowing one gate” — first he says that he knows only one, and only then does he point to those who surpass him.
A misreading to be cleared away: to suppose that humbling oneself and pointing to the superior is self-belittlement. What the ten clauses describe is the whole of a sphere that he has seen and cannot exhaust in speech — that he can point out so many names is precisely because he has seen it.
Bringing it to the ground: one who can say where he himself cannot reach has usually already gone very far.
Pointing to the Next Friend: The Laywoman Immovable of the City Secure Abiding, to the South
At the last the king points to the next friend: “Son of good family! Go from here toward the south, and there is a royal capital named Secure Abiding; there is a laywoman there named Immovable. Go to her and ask: how is a bodhisattva to study the bodhisattva practice and to cultivate the bodhisattva path?”
The place is named Secure Abiding and the person is named Immovable — the two names answer to one another. What the king of this unit displays is the kindness that stirs all things everywhere, and the next friend to whom he points is named Immovable: between the two units there is a plain turn. And the words of the question are wholly the same as those Sudhana asked when he came, with not a graph changed: to study the bodhisattva practice, to cultivate the bodhisattva path.
A misreading to be cleared away: to suppose that pointing to the next friend is merely seeing a guest off. That the scripture text makes Sudhana carry one and the same question to the next one is itself a teaching.
Bringing it to the ground: the last thing a teacher can do is to hand you on, and to give you back the question you came to ask, just as it was.
Cherishing His Virtue and Taking Leave
The last sentence is: “At that time Sudhana the youth bowed to the king’s feet, circumambulated him numberless times, gazed up at him earnestly, took his leave, and departed.”
Four matters: bowing, circumambulating, gazing up, and taking leave. Set over against his coming — casting his five limbs to the ground, bowing to his feet, respectfully circumambulating to the right, passing measureless times around, joining his palms and standing — the coming has one thing more, the joining of palms and standing, which was for the sake of asking; the going has one thing more, the earnest gazing up, which was for the sake of remembering. Chengguan’s outline of this unit ends at the humbling of himself and the pointing to the superior, and he sets up no separate outline heading for this passage.
A misreading to be cleared away: to suppose that the text of taking leave is a set formula. The texts of coming and of going are not the same, and the difference lies precisely between asking and remembering.
Bringing it to the ground: to look once more when leaving — that one look is what one can carry away.
Lineage
For the text of this unit, five lines are opened downward.
The first is the line of the assigned position. To what position this unit’s friend is assigned, the several masters judge differently: Chengguan judges it the Hard-to-Obtain Practice, Fazang judges it the practice of Reverence, Zhiyan’s Souxuan ji has the eighteenth, the bodhisattva of the practice of Reverence, Zhiyan’s Huayan jing kongmu zhang gives the order as the nineteenth, a king named Great Light, and Li Tongxuan has the eighth, the bodhisattva Grove of Practice, matching it to the Hard-to-Obtain Practice. That the ordinal numbers differ among them is because the several masters’ starting points in counting their divisions differ, each number being internal to its own system; they are recorded together, without adjudication. And the name of the position does not come out of the scripture text; it is the ancient worthies’ outline — the scripture text says only that what this king cultivates is the practice of the Banner of Great Kindness. In the fascicle that treats the friends one by one Li Tongxuan has a long gloss besides: he takes the city’s name Wondrous Light as the same as the effortless wondrous working of the eighth abode and the eighth ground, and the king’s name Great Light as the root knowledge; he takes Sudhana’s arrival at this city as the curing of the habit of weak knowledge and unfull great compassion at the former position, cured so that knowledge and compassion are made even; he takes the twenty-eight marks as showing that knowledge and compassion have been cultivated at the two positions of the ten abodes and the ten practices while the ten dedications are not yet full, and so the thirty-two marks are not yet complete; and he judges this friend to have the perfection of vows as host and the other nine perfections as retinue. All of this is the track of setting forth the Dharma by symbol of Tongxuan’s own house, recorded without adjudication.
The second is the line of the glossing of names. The city’s name and the king’s name are glossed by the two masters each with respect to the version he relies upon. Chengguan, with respect to the eighty-fascicle version’s “Wondrous Light”, glosses that at the former position compassion increased and that now he obtains the wondrous wisdom of non-abiding by which he carries beings; and of the king’s name he glosses that the knowledge of the concentration of kindness leaves nothing uncomprehended, and that within his vast vows all is illumined through and through. Fazang, with respect to the sixty-fascicle version’s “Good Light”, glosses that he accords with principle and benefits things, his working being light; and of the king’s name he glosses that the light of the concentration of great kindness illumines and benefits the throngs of beings, and that he is master in gathering and transforming. Where the two glosses come down is, in the one, upon wisdom, and in the other, upon working; they are recorded together, without adjudication.
The third is the line of the dividing of the items of the dependent recompense. Fazang, under the seeing of the surpassing dependent recompense, sets up ten kinds of adornment, whose items are the moats and pools, the jewelled walls, the streets and lanes, the asaṃkhyeya throngs in the lanes, the asaṃkhyeya jewelled pavilions, the canopies of pure jewels, the covering of jewelled parasols, the setting up of banners and pennants, the separate pavilion where the king dwells, and Sudhana’s freedom from defilement; the ten items Zhiyan sets up are the moats, the walls, the lanes, the throngs of people, the storeyed pavilions, the jewelled canopies, the parasols, the banners, the pennants, and the storeyed pavilion where the king dwells. The two masters alike set up ten items, and yet what they take in differs — Fazang puts Sudhana’s freedom from defilement among the ten, Zhiyan puts the storeyed pavilion where the king dwells among the ten. All these divergent glosses are the settled teachings of the ancient worthies, recorded without adjudication.
The fourth is the line of the further opening of this friend’s outline. Fazang opens five under the conferring of his own Dharma realm — the displaying of his own Dharma gate, the clarifying of the causes and conditions of obtaining the Dharma, the making manifest of the working of the Dharma gate, the clarifying of the power of the concentration of kindness, and the concluding of his own part; the one division of the working opens again into four: gathering beings in by the Dharma, benefiting things by wealth, the differing sights that follow upon practice, and the determining of the vessels of capacity; the power of the concentration of kindness opens into two: first the telling of that concentration’s use, afterward the displaying of its use there and then; and the looking up and pointing to the superior at the end opens into three: one clause pointing in general to the depth and breadth of the benefit of kindness, seven clauses making the virtue manifest by simile, and the concluding that it is not his own part. Zhiyan’s Souxuan ji, for its part, opens two under the direct entering, five under the use of benefiting, three under the power of the samādhi in verifying what appears, and three under the looking up and pointing to the superior. The items the several masters open are each internal to their own systems, and are recorded together with Chengguan’s four divisions and five workings, without adjudication.
The fifth is the line of the forty-fascicle version. This chapter is contained in the forty-fascicle version translated by Prajñā as well. The king of the forty-fascicle version is complete in the thirty-two marks of a great man, not the eighty-fascicle version’s twenty-eight; and its clauses of the intent of the giving are fourteen, its clauses of “by this Dharma” fifteen, its items of the minds in which, with kindness foremost, beings are caused to abide nine, its similes of the pointing to the superior ten, and its clauses of the pointing to the superior twelve — all of them more than the eighty-fascicle version. The increase and decrease of the numbers are internal to each version’s own system, recorded without adjudication.
In the text of one unit, the former half is the seeing of a city and the latter half is the seeing of a concentration. Seeing the city, he sees to the point of no attachment; seeing the concentration, he sees the sentient and the insentient alike come to submit — the order of this unit lies wholly upon the one word ‘seeing’. And of the words the king speaks, only one is of the first importance: he brought the practice he cultivated down into the law of a whole country.
考據Apparatus
善財第十八友大光王，以「王」身授法。全子約二千七百字（漢字），前半盡是城與王之依正莊嚴——七寶之城、七種金剛垣、十種樓閣、王座十喻、座前珍寶資具與二十億菩薩之給施十二句；後半是王之自陳：大慈幢行、以此法為王之十二句、令眾生畢竟快樂之十三句、開庫藏恣取、城中眾生隨心所見五對、五濁眾生之三昧攝。而本節最特別的一段，是王不再說話——他當場入定，全城的地、牆、堂、殿、階、牖出聲曲躬敬禮，鳥獸、山原、草樹、陂池、泉井、河海皆迴轉向王，龍王、天王、天女、象王、羅剎夜叉皆來歸。澄觀判此段「情與非情咸成勝益者，謂同體大慈，物我無二故」，並以世間王德合乾坤則麟鳳來儀為況。授法之科，澄觀開為總示法門、明得法因緣、明其業用三分，業用復開五：以法攝化、以無畏攝、以財寶攝、隨機遍攝、以三昧攝。寄位之判，澄觀作「寄難得行」，法藏作「第八尊重行」，智儼作「第十八尊重行菩薩」，李通玄作「第八行林菩薩」而配難得行，智儼《孔目章》序次作「十九王名大光」——諸家序號互異，並錄不判。本節無偈頌。
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）；大光王＝〔T10 0356a17〕–〔0358a07 前〕 |
| 澄觀《華嚴經疏》 | 本節正釋起〔T35n1735 0936a17〕「第八大光王，寄難得行」，訖於第九不動優婆夷前〔0936b18〕 |
| 澄觀《演義鈔》 | 本節專釋〔T36n1736 0677c18〕–〔0677c25〕，釋寄難得行之所以與二十八相因未滿 |
| 法藏《探玄記》（六十華嚴疏） | 「第八尊重行善知識中」〔T35n1733 0467c01〕起 |
| 李通玄《新華嚴經論》 | 「第八行林菩薩者，是難得行」〔T36n1739 0844c10〕；本節善知識名唯隨文帶出〔0844c12〕 |
| 智儼《搜玄記》 | 「第十八尊重行菩薩」〔T35n1732 0095a16–0095a25〕 |
| 智儼《華嚴經孔目章》 | 善知識序次列作「十九王名大光」〔T45n1870 0589a14〕 |
澄觀之四分科——本節之骨：
〔T35n1735 0936a17–0936a19〕「第八大光王，寄難得行。第一依教趣求中，先念前、後「漸次」〔T35n1735 0936a18〕下趣後。」
〔T35n1735 0936a22–0936a23〕「第二「作是念已」〔T35n1735 0936a22〕下見敬諮問。」
〔T35n1735 0936b04–0936b06〕「第三「時王告」〔T35n1735 0936b04〕下授己法界，中三：一總示法門，謂大慈首出，離染圓滿故。」
〔T35n1735 0936b16–0936b17〕「第四「時大光王從三昧」〔T35n1735 0936b16〕下謙己推勝。先謙己知一。」
見敬諮問一分復開三見：
「初見中三：初見依報，中二：先所見殊勝。」〔T35n1735 0936a23–0936a24〕
〔T35n1735 0936a27–0936a28〕「後「爾時善財」〔T35n1735 0936a27〕下能見無染。二「漸次」〔T35n1735 0936a27〕下見王正報。」
〔T35n1735 0936b01–0936b02〕「三「於王座前」〔T35n1735 0936b01〕下主伴攝生。於中亦三：先列所施，通情非情。」
授己法界之第三分「業用」復開五——此為本節後半之骨：
〔T35n1735 0936b07–0936b11〕「三「我以此」〔T35n1735 0936b07〕下明其業用，於中五：一以法攝化、二「我國土中」〔T35n1735 0936b09〕下以無畏攝、三「若有眾生」〔T35n1735 0936b09〕下以財寶攝、四「此妙光城」〔T35n1735 0936b10〕下隨機遍攝、五「善男子此國土中」〔T35n1735 0936b10〕下以三昧攝。」
第五「以三昧攝」又開二，後者即入定一段：
〔T35n1735 0936b11–0936b12〕「於中二：先以言告。後「時大光王」〔T35n1735 0936b12〕下正以定示，顯定業用。」
法藏之科（就六十本·分數與所依之骨異於澄觀）：
「第八尊重行善知識中，初舉法教修中，城名善光者，謂順理益物，業用為光。」〔T35n1733 0467c01–0467c02〕
「第二依教趣求中三，謂敬辭、念前、至後。」〔T35n1733 0467c04–0467c05〕
〔T35n1733 0467c06–0467c08〕「第三「善財作如是念」〔T35n1733 0467c06〕下明見敬申請中有五：初起勝念作必見想。」
〔T35n1733 0467c14–0467c15〕「四「彼王殿前」〔T35n1733 0467c14〕下見主伴攝生，先施資具後攝眾生故。下十門辨施意，欠一句。」
智儼之科（八門·所立之目又異）：
「第十八尊重行菩薩，王名大光，入菩薩大慈幢行法門。有三義，同前。」〔T35n1732 0095a16–0095a18〕
〔T35n1732 0095a18–0095a22〕「二依教進入中有八：一謂辭；二念前法門；三至處；四興念自知必見勝法，初問、次答、三作念生欲；五「入善光」〔T35n1732 0095a21〕下見依麁相；六「爾時善財於此」〔T35n1732 0095a21〕下見正報相；七「五體」〔T35n1732 0095a22〕下敬禮；八請問。」
李通玄之科（十行通論配位·逐友之卷別開其科）：
「第八行林菩薩者，是難得行，主願波羅蜜。難得能得，名為行林。此智位難可昇故，名難得行。」〔T36n1739 0844c10–0844c12〕
〔T36n1739 0972a19–0972a21〕「第一正入當位法門中，從「爾時善財童子」〔T36n1739 0972a19〕已下至「我唯知此菩薩大慈為首隨順世間三昧門」〔T36n1739 0972a20〕，於此一段經約分為十五門」
〔T36n1739 0974a01–0974a02〕「第二推德昇進中，從「如諸菩薩」〔T36n1739 0974a01〕已下至「辭退而去」〔T36n1739 0974a01〕可有十六行經，約分五門」
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 大光 | — | 本節「是大光王之所住處」〔T10n0279 0356a24〕 | 第十八友之名；澄觀釋名「王名大光者，慈定之智無不該故，廣大願中皆徹照故」〔T35n1735 0936a20–a21〕；法藏「大慈定光照益群品，攝化自在，故以為名」〔T35n1733 0467c03〕 |
| 妙光大城 | — | 本節「然後乃至妙光大城」〔T10n0279 0356a22〕 | 大光王所住之城；澄觀「城名妙光者，前位悲增，今得無住妙慧運眾生故」〔T35n1735 0936a19–a20〕；六十本作「善光」〔T09n0278 0709a10〕，法藏就六十本釋「城名善光者，謂順理益物，業用為光」〔T35n1733 0467c02〕 |
| 難得行 | — | 澄觀「第八大光王，寄難得行」〔T35n1735 0936a17–a18〕 | 十行之第八；經文本身無此位名。李通玄「難得能得，名為行林。此智位難可昇故，名難得行」〔T36n1739 0844c10–c12〕 |
| 幻智法門 | — | 本節「一心正念彼王所得幻智法門」〔T10n0279 0356a17〕 | 前友無厭足王所得之門；法藏釋念前之意「熏修前法令更增勝，謂例知世間一切法幻，同入法界」〔T35n1733 0467c05–c06〕 |
| 大慈幢行 | — | 本節「我淨修菩薩大慈幢行，我滿足菩薩大慈幢行」〔T10n0279 0357a09〕 | 大光王所住之行；澄觀判此為「總示法門，謂大慈首出，離染圓滿故」〔T35n1735 0936b05–b06〕 |
| 大慈為首隨順世間三昧 | — | 本節「入於菩薩大慈為首隨順世間三昧之門」〔T10n0279 0357b15〕 | 王所入之定；經文異形二見，後作「入於菩薩大慈為首順世三昧」〔T10n0279 0357b18〕 |
| 正法藏 | — | 本節「有一樓閣，名：正法藏」〔T10n0279 0356b29〕 | 王常處之樓閣名；六十本作「眾生樂見無厭」〔T09n0278 0709b11〕 |
| 由旬 | —（「由旬」本即古傳音寫） | 本節「其城縱廣一十由旬」〔T10n0279 0356b11〕 | 里程之數名；澄觀「云十由旬者，欲明圓滿」〔T35n1735 0936a24〕 |
| 阿僧祇 | —（「阿僧祇」本即古傳音寫） | 本節「阿僧祇寶以為莊嚴」〔T10n0279 0356c01〕 | 不可數之大數名 |
| 六十四能 | — | 本節「六十四能靡不該練」〔T10n0279 0356c23–c24〕 | 世間伎能之總數；澄觀「六十四能，義如別說」〔T35n1735 0936b02〕 |
| 四衢道 | — | 本節「見大光王去於所住樓閣不遠四衢道中」〔T10n0279 0356c05–c06〕 | 四達之街心；澄觀「處四衢道者，以四無量，用四攝法攝眾生故」〔T35n1735 0936a28–a29〕 |
| 二十八種大人之相 | — | 本節「二十八種大人之相、八十隨好而以嚴身」〔T10n0279 0356c09–c10〕 | 王之相好；澄觀「二十八相者，因未滿故」〔T35n1735 0936a29〕；法藏「二十八者，現因位未滿故」〔T35n1733 0467c13–c14〕 |
| 伊羅婆拏 | —（古德音寫作「伊羅婆拏」·此依底本所傳） | 本節「伊羅婆拏大象王」〔T10n0279 0357c06〕 | 象王之名；六十本作「伊那槃那龍王」〔T09n0278 0710a20〕 |
| 鳩槃荼 | —（古德音寫作「鳩槃荼」） | 本節「諸羅剎王、諸夜叉王、鳩槃荼王、毘舍闍王」〔T10n0279 0357c11–c12〕 | 惡趣鬼類之一 |
| 不動 | — | 本節「有優婆夷，名曰：不動」〔T10n0279 0358a03–a04〕 | 後友之名；六十本同作「有優婆夷名曰不動」〔T09n0278 0710b14〕 |
三、譬喻·修辭
(一) 王身十喻——歎王之正報，自「如真金山」至「亦如寶洲」凡十喻〔T10n0279 0356c10–c16〕，底本逐字實計十見。法藏就六十本判「三見勝正報具大人相，以十種喻歎美其德」〔T35n1733 0467c12–c13〕——六十本此處以「身真金色」〔T09n0278 0709b17〕直述起，其下明示比況之句九，法藏之「十種喻」〔T35n1733 0467c13〕照錄不改。八十本十喻之目與所取之義各別：
- 真金山：「如真金山，光色熾盛」〔T10n0279 0356c10〕——取其色。
- 淨空日：「如淨空日，威光赫奕」〔0356c11〕——取其威。
- 盛滿月：「如盛滿月，見者清涼」〔0356c11〕——取其令人清涼。
- 梵天王：「如梵天王，處於梵眾」〔0356c12〕——取其處眾而尊。
- 大海：「亦如大海，功德法寶無有邊際」〔0356c12–c13〕——取其無邊。
- 雪山：「亦如雪山，相好樹林以為嚴飾」〔0356c13〕——取其嚴。
- 大雲：「亦如大雲，能震法雷，啟悟群品」〔0356c13–c14〕——取其能震。
- 虛空：「亦如虛空，顯現種種法門星象」〔0356c14–c15〕——取其能現。
- 須彌山：「如須彌山，四色普現眾生心海」〔0356c15〕——取其四色普現。
- 寶洲：「亦如寶洲，種種智寶充滿其中」〔0356c16〕——取其充滿。
(二) 慈之九喻——出定之後，王自陳「如諸菩薩摩訶薩」以下取九物為喻〔T10n0279 0357c19–c27〕，底本逐字實計九見，其式為『為某物，某故』：
- 高蓋：「為高蓋，慈心普蔭諸眾生故」〔0357c19–c20〕
- 修行：「為修行，下、中、上行悉等行故」〔0357c20〕
- 大地：「為大地，能以慈心任持一切諸眾生故」〔0357c20–c21〕
- 滿月：「為滿月，福德光明於世間中平等現故」〔0357c21–c22〕
- 淨日：「為淨日，以智光明照耀一切所知境故」〔0357c22–c23〕
- 明燈：「為明燈，能破一切眾生心中諸黑闇故」〔0357c23–c24〕
- 水清珠：「為水清珠，能清一切眾生心中諂誑濁故」〔0357c24–c25〕
- 如意寶：「為如意寶，悉能滿足一切眾生心所願故」〔0357c25–c26〕
- 大風：「為大風，速令眾生修習三昧入一切智大城中故」〔0357c26–c27〕
九喻之中，蓋、地二喻取覆載，月、日、燈三喻取照，水清珠一喻取清濁、如意寶一喻取滿願，風一喻取速——唯「為修行」〔T10n0279 0357c20〕一目不取物象而逕就行說，是九目中之例外。
(三) 謙己推勝之取象十句——「而我云何能知其行」以下十「能」句〔T10n0279 0357c27–0358a03〕，底本逐字實計十見。前二句不取象（知其行、說其德），後八句句句取象：福德大山、功德眾星、大願風輪、甚深法門、莊嚴大海、普賢行門、諸三昧窟、大慈悲雲。其動詞亦與所象相配——山可稱量、星可瞻仰、風輪可觀察、法門可趣入、大海可顯示、行門可闡明、窟可開示、雲可讚歎。
(四) 城之莊嚴鋪排修辭——妙光城一段自〔T10n0279 0356b02〕至〔0356b29〕，以三重數目層層堆疊：七（七寶所成·七寶深塹·七重圍遶·寶多羅樹七重行列·七種金剛垣）、十（十億衢道·十種樓閣及其網覆·底本逐字實計十見）、無數（諸網五種·諸帳四種）。末以「處處建立寶蓋、幢、幡」〔0356b29〕一句收之。法藏就六十本判此為「二見勝依報有十種莊嚴」，其目為「一七重池塹；二七重寶牆；三十億街巷；四巷僧祇眾；五僧祇寶閣；六純寶帳；七寶蓋覆；八建幢幡；九別閣王住；十善財無染，謂知如幻故、往求善友無異念故」〔T35n1733 0467c08–0467c12〕；智儼所立十目略異，作「依報中有十，謂塹、牆、巷、人眾、樓閣、寶帳、蓋、幢、幡、王住處樓閣」〔T35n1732 0095a22–a23〕。
(五) 澄觀之世間王喻——釋定中情與非情咸來敬禮一段，澄觀取世間王以為況：
「如世間王，德合乾坤，則麟鳳來儀、寶璧呈瑞。況於出世慈力，不令草木屈膝耶？」〔T35n1735 0936b14–0936b15〕
喻依是世間之瑞應，喻體是出世之慈力，其取義在一「況」字——世間王之德尚能致瑞，何況出世之慈。
(六) 眾生所見之對舉修辭——「隨心所欲，所見不同」一段，以「或見……或見……」五對十句相對〔T10n0279 0357b03–b09〕，底本逐字實計「或見」十見。五對為：量之狹小與廣大、地之土沙與眾寶、垣之聚土與寶牆、地面之瓦石高下與摩尼平坦、屋宅之土木與殿堂樓閣。末以「如是一切無非妙寶」〔0357b09–b10〕結後一邊。
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〉·卷四十九）· 般若 T293（四十華嚴〈入不思議解脫境界普賢行願品〉·卷十三）。T279 與 T278 之八句對勘列於句一至句八，T293 之要目對位別立句九。
句一 城名與王名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 然後乃至妙光大城，而問人言：「妙光大城在於何所？」人咸報言：「妙光城者，今此城是，是大光王之所住處。」 | T10n0279 0356a22–a24 |
| 佛馱 T278 | 至善光城，問眾人曰：「此城何名？」答言：「善光。」 | T09n0278 0709a09–a10 |
| 實叉 T279 | 彼大光王常處其中 | T10n0279 0356c02–c03 |
| 佛馱 T278 | 彼大光王常處其中 | T09n0278 0709b12 |
異文所繫：(甲) 城名異——80 作「妙光」，60 作「善光」；二疏隨其所據之本而釋，澄觀就八十本作「無住妙慧運眾生故」〔T35n1735 0936a20〕，法藏就六十本作「順理益物，業用為光」〔T35n1733 0467c02〕。(乙) 王名二本俱作「大光」，且「彼大光王常處其中」一句二本逐字全同。(丙) 問城名一節二本俱有問答——80 之問作「妙光大城在於何所？」而人答兼舉王之住處，60 之問作「此城何名？」而答唯出城名。誌錄不判。
句二 王所常處之樓閣名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 當此城中，有一樓閣，名：正法藏，阿僧祇寶以為莊嚴，光明赫奕最勝無比，眾生見者心無厭足 | T10n0279 0356b29–0356c02 |
| 佛馱 T278 | 當此城中有一樓閣，名曰眾生樂見無厭，阿僧祇摩尼寶而以莊嚴 | T09n0278 0709b10–b12 |
異文所繫：閣名異——80 作「正法藏」，而以「眾生見者心無厭足」為其下之描寫句；60 逕以「眾生樂見無厭」為閣名。二本之「無厭」一詞，一在名內、一在名外。誌錄不判。
句三 七種金剛垣之名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 所謂：師子光明金剛垣、無能超勝金剛垣、不可沮壞金剛垣、不可毀缺金剛垣、堅固無礙金剛垣、勝妙網藏金剛垣、離塵清淨金剛垣 | T10n0279 0356b07–b10 |
| 佛馱 T278 | 謂：金剛師子垣牆、不可壞金剛垣牆、精進金剛垣牆、不可壞精進垣牆、無底金剛垣牆、淨網垣牆、離欲清淨金剛垣牆 | T09n0278 0709a19–a21 |
異文所繫：(甲) 二本皆七（底本逐字實計七見）。(乙) 通名異——80 通作「金剛垣」，60 通作「垣牆」而其中二目不冠「金剛」。(丙) 別名之對位，首末二目大體相當（師子光明／金剛師子；離塵清淨／離欲清淨），中五目異：80「無能超勝」「不可沮壞」「不可毀缺」「堅固無礙」「勝妙網藏」，60「不可壞金剛」「精進金剛」「不可壞精進」「無底金剛」「淨網」。誌錄不判。
句四 王身十喻
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 如真金山，光色熾盛；如淨空日，威光赫奕；如盛滿月，見者清涼；如梵天王，處於梵眾 | T10n0279 0356c10–c12 |
| 佛馱 T278 | 身真金色，如明淨日，普照一切；如盛滿月，眾宿中明；如梵天王，處於大眾 | T09n0278 0709b17–b19 |
| 實叉 T279 | 亦如大海，功德法寶無有邊際；亦如雪山，相好樹林以為嚴飾；亦如大雲，能震法雷，啟悟群品；亦如虛空，顯現種種法門星象 | T10n0279 0356c12–c15 |
| 佛馱 T278 | 如大海中，有眾珍寶；如雪山中，出諸良藥；如大龍王，雷震諸法實相音聲；如虛空，清淨不受塵垢 | T09n0278 0709b19–b22 |
異文所繫：(甲) 喻依之目多同（日·月·梵天王·海·雪山·虛空·須彌山·寶洲），而所取之義每異——海，80 取功德法寶無邊，60 取有眾珍寶；雪山，80 取相好樹林為嚴，60 取出諸良藥；虛空，80 取顯現法門星象，60 取清淨不受塵垢。(乙) 能震法雷一喻，80 繫於「大雲」，60 繫於「大龍王」。(丙) 80 首出「如真金山」一喻，60 此處無之而作「身真金色」之直述。誌錄不判。
句五 王告大慈幢行與以此法為王
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 時，王告言：「善男子！我淨修菩薩大慈幢行，我滿足菩薩大慈幢行。善男子！我於無量百千萬億乃至不可說不可說佛所，問難此法，思惟觀察，修習莊嚴。」 | T10n0279 0357a08–a12 |
| 佛馱 T278 | 答言：「善男子！我成就菩薩大慈幢行清淨滿足。我於無量不可說不可說諸佛菩薩所，聞此妙法，觀察清淨，修習莊嚴。」 | T09n0278 0709c09–c12 |
| 實叉 T279 | 我以此法為王，以此法教敕，以此法攝受，以此法隨逐世間，以此法引導眾生 | T10n0279 0357a12–a13 |
| 佛馱 T278 | 我住此行，如法治國，觀察眾生，順行世間 | T09n0278 0709c12–c13 |
異文所繫：(甲) 得法之所，80 作「佛所」，60 作「諸佛菩薩所」；得法之行，80 作「問難此法」，60 作「聞此妙法」——澄觀就八十本之「問難」判為聞慧，云「問難是聞慧，以三種慧莊嚴此慈」〔T35n1735 0936b07〕；六十本此處作「聞此妙法」，字面無「問難」二字，故無澄觀此判之字面所依，而法藏就六十本仍以聞思修三慧配此段之諸句，云〔T35n1733 0467c18–0467c20〕「二「我於」〔T35n1733 0467c18〕下明得法因緣，謂於多佛所聞此法。觀察者，思惠故。清淨者，思己明淨故。修習者，修惠故。莊嚴者，證得故。」。(乙) 業用一段，80 以「以此法」十二句排下（底本逐字實計十二見），60 作「如法治國」等短句而無此排比。誌錄不判。
句六 開庫藏與所見不同
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 我開庫藏恣其所取，而語之言：『莫造諸惡，莫害眾生，莫起諸見，莫生執著。汝等貧乏，若有所須，當來我所及四衢道，一切諸物種種具足，隨意而取勿生疑難。』 | T10n0279 0357a27–0357b02 |
| 佛馱 T278 | 常開庫藏而告之曰：『恣意取之，勿作眾惡。』 | T09n0278 0709c24–c25 |
| 實叉 T279 | 或見土沙以為其地，或見眾寶而以莊嚴；或見聚土以為垣牆，或見寶牆周匝圍遶 | T10n0279 0357b04–b06 |
| 佛馱 T278 | 或見垢穢，或見清淨，或見木石，或見瑠璃，或見無壞幢牆周匝圍遶 | T09n0278 0709c26–c28 |
異文所繫：(甲) 內層告語之長短相去甚遠——80 有四「莫」與指示取處之詳語，60 唯八字。(乙) 所見不同一段，80 五對十句（底本逐字實計「或見」十見），60 作六句而不成對舉之式，其第六句作「或見不可思議樓閣，阿僧祇寶而以莊嚴」〔T09n0278 0709c28–c29〕。誌錄不判。
句七 入定瑞應之天王與象王
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 有十千天王，所謂：忉利天王、夜摩天王、兜率陀天王、善變化天王、他化自在天王 | T10n0279 0357b29–0357c02 |
| 佛馱 T278 | 一萬釋天王、夜摩天王、刪兜率天王、化自在天王、他化自在天王等 | T09n0278 0710a14–a16 |
| 實叉 T279 | 伊羅婆拏大象王，以自在力，於虛空中敷布無數大寶蓮華 | T10n0279 0357c06–c07 |
| 佛馱 T278 | 伊那槃那龍王敷大蓮華，普覆虛空 | T09n0278 0710a20 |
異文所繫：(甲) 天王之數，80 作「十千」，60 作「一萬」——數同而語異。首王之名，80 作「忉利天王」，60 作「釋天王」。(乙) 敷華者之類，80 作「大象王」，60 作「龍王」；名之音寫亦異，80 作「伊羅婆拏」，60 作「伊那槃那」。(丙) 龍王一節，80 作「十千龍王起大香雲」〔T10n0279 0357b28〕，60 作「一萬龍王興黑重雲」〔T09n0278 0710a13〕；所起之雲，一香一黑。誌錄不判。
句八 三昧之名與謙己指友
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善男子！我唯知此菩薩大慈為首隨順世間三昧門 | T10n0279 0357c18–c19 |
| 佛馱 T278 | 善男子！我唯知此菩薩大慈幢行三昧 | T09n0278 0710b02–b03 |
| 實叉 T279 | 善男子！於此南方，有一王都，名曰：安住；有優婆夷，名曰：不動。汝詣彼問：菩薩云何學菩薩行、修菩薩道？ | T10n0279 0358a02–a05 |
| 佛馱 T278 | 善男子！於此南方，有城名曰安住，有優婆夷名曰不動，汝詣彼問云何菩薩學菩薩行，修菩薩道。 | T09n0278 0710b13–b15 |
異文所繫：(甲) 所結之門名異——80 作「大慈為首隨順世間三昧門」，60 作「大慈幢行三昧」；80 於前文以「大慈幢行」為所修之行、以「大慈為首隨順世間三昧」為所入之定，二名分立，60 則以行名收定名。(乙) 慈之九喻，60 有八（大慈蓋·大地·滿月·淨日·明燈·淨水珠·如意寶珠·疾風）〔T09n0278 0710b03–b09〕，較 80 少「為修行」〔T10n0279 0357c20〕一目而別立「上、中、下品，等觀無二」一句。(丙) 後友之處，80 作「王都」，60 作「城」。(丁) 60 於辭退之後別有一段善財念大光王教之文〔T09n0278 0710b17–0710c05〕，80 此段在下一節之首，不入本窗。誌錄不判。
句九 四十卷本 T293 之要目對位
般若所譯《四十華嚴》〈入不思議解脫境界普賢行願品〉亦存本友，其文在〔T10n0293 0719b19〕–〔0722a13〕（卷十三）。要目之逐字對位如下：
| 目 | 四十本 T293 逐字 | 出處 |
|---|---|---|
| 城名與問語 | 然後乃至妙光大城，於其門側問眾人言：「此名何城？何王統御？」人咸報言：「此妙光城，是大光王之所住處。」 | T10n0293 0719b26–b28 |
| 王所常處之閣 | 當此城中有一樓閣，名妙法藏，阿僧祇種種色寶以為莊嚴 | T10n0293 0720a28–a29 |
| 王之相 | 其王具有三十二種大人之相，八十隨好而以嚴身 | T10n0293 0720b13–b14 |
| 施意之首句 | 為欲攝受諸眾生故 | T10n0293 0720c04 |
| 以此法之首三句 | 我以此法為王，以此法教勅，以此法攝受 | T10n0293 0720c22–c23 |
| 慈為主所令住之心 | 如是令住利益心、安樂心、哀愍心、攝受心、守護眾生心、常不捨離心、拔眾生苦無休息心、代諸眾生恒受苦心、令諸眾生住安樂心 | T10n0293 0720c29–0721a03 |
| 三昧之名 | 入於菩薩大慈為首，隨順世間大三昧門 | T10n0293 0721b13 |
| 推勝之首喻 | 為高蓋，慈心普蔭諸眾生故 | T10n0293 0721c25 |
| 推勝之首二句 | 而我云何能知其行、能說其德 | T10n0293 0722a04–a05 |
| 指示後友 | 於此南方，有一王都名曰安住；有優婆夷名曰不動 | T10n0293 0722a10–a11 |
異文所繫：(甲) 城名，80 與 40 俱作「妙光」，60 作「善光」；王名與後友之都名人名，三本俱同；問語 80 作「妙光大城在於何所？」，40 兼問統御之王。(乙) 王所常處之閣，80 作「正法藏」，60 作「眾生樂見無厭」，40 作「妙法藏」。(丙) 王之相，80 與 60 俱作二十八，40 作三十二。(丁) 名數之增減：施意以「故」結句者，40 十四、80 十二，法藏就 60 判「十門」而按「欠一句」；「以此法」之句，40 十五、80 十二；慈為主所令住之心目，40 九、80 六；推勝之喻，40 十、80 九、60 八；推勝之「能」句，40 十二、80 十。誌錄不判。
五、宗義之經據〔眼〕
(一) 行與定二名分立——大慈幢行是所修，大慈為首隨順世間三昧是所入。本節之王凡二處自名其法：初答善財時作「我淨修菩薩大慈幢行，我滿足菩薩大慈幢行」〔T10n0279 0357a09〕，末後結時作「我唯知此菩薩大慈為首隨順世間三昧門」〔0357c18–c19〕。澄觀判前者為「總示法門」：
〔T35n1735 0936b04–0936b06〕「第三「時王告」〔T35n1735 0936b04〕下授己法界，中三：一總示法門，謂大慈首出，離染圓滿故。」
「大慈首出」釋「幢」，「離染圓滿」釋「淨修」「滿足」。而後者之三昧，澄觀繫於業用五分之第五：
〔T35n1735 0936b10–0936b11〕「五「善男子此國土中」〔T35n1735 0936b10〕下以三昧攝。」
故本節之結構是：一行貫始終，而其極致之業用為一定。六十本則以「大慈幢行三昧」〔T09n0278 0710b02–b03〕一名收二事。
(二) 業用五分——攝生之五種方便。澄觀判王之自陳為五：
〔T35n1735 0936b07–0936b11〕「三「我以此」〔T35n1735 0936b07〕下明其業用，於中五：一以法攝化、二「我國土中」〔T35n1735 0936b09〕下以無畏攝、三「若有眾生」〔T35n1735 0936b09〕下以財寶攝、四「此妙光城」〔T35n1735 0936b10〕下隨機遍攝、五「善男子此國土中」〔T35n1735 0936b10〕下以三昧攝。」
五者次第自淺入深：以法（十二句「以此法」〔T10n0279 0357a12–a17〕）、以無畏（「我國土中一切眾生，皆於我所無有恐怖」〔0357a25–a26〕）、以財寶（「我開庫藏恣其所取」〔0357a27〕）、隨機遍攝（所見不同五對）、以三昧（入定瑞應）。前三是王之常法，第四是眾生自分之差別，第五是王之現證。
(三) 隨機遍攝之義——城一而所見異。同一妙光城，眾生「隨心所欲，所見不同」〔T10n0279 0357b03〕，或狹或廣、或土沙或眾寶。而其所以異，經文自出其因：
「善男子！若有眾生其心清淨，曾種善根供養諸佛，發心趣向一切智道，以一切智為究竟處，及我昔時修菩薩行曾所攝受，則見此城眾寶嚴淨；餘皆見穢。」〔T10n0279 0357b10–b14〕
所舉之因有五：心清淨、曾種善根供養諸佛、發心趣向一切智道、以一切智為究竟處、昔時曾為王所攝受。前四在眾生自身，後一在善知識之攝——是則所見之淨穢，一半繫己，一半繫緣。
(四) 情與非情咸成勝益——同體大慈。入定一段，經文所列來歸者自寶地寶牆以至毒惡眾生，非情與情並舉。澄觀於此下一總判：
「情與非情咸成勝益者，謂同體大慈，物我無二故。」〔T35n1735 0936b12–0936b13〕
判語之骨在「物我無二」四字——慈之所以能及於草木土石，不由草木有心，而由能慈者不見物我之二。澄觀復以世間王之德合乾坤致瑞為況〔T35n1735 0936b13–0936b15〕，其取義在「況」不在「同」。
(五) 依報之數應作圓融表法讀。城之十由旬與十億衢道，於世間之量不能相容，澄觀就此立一讀法：
「云十由旬者，欲明圓滿。既有十億衢道，道各無量眾生，豈世間十小由旬之所能受？故此中事物皆應圓融表法，如理思之。」〔T35n1735 0936a24–0936a27〕
此判之要，在於不以世間之量校經文之數——十由旬之十是圓滿之十，非里程之十。澄觀由此推及一段之全體：「此中事物皆應圓融表法」。
(六) 幻智之承前。本節起手不寫路，寫念——善財「一心正念彼王所得幻智法門」以下五句皆「如幻」〔T10n0279 0356a17–a20〕。法藏釋念前之用云：
「就念中，熏修前法令更增勝，謂例知世間一切法幻，同入法界。」〔T35n1733 0467c05–0467c06〕
前友所示是幻，本友所示是慈；而慈之所以能遍情非情，正由先了一切法幻。二事之相接，法藏以「例知」二字繫之。
(七) 寄位之判屬古德之科。「難得行」之名不出經文，是澄觀所判〔T35n1735 0936a17–a18〕；法藏作「尊重行」〔T35n1733 0467c01〕，智儼作「尊重行菩薩」而序作第十八〔T35n1732 0095a16〕，李通玄作「第八行林菩薩」〔T36n1739 0844c10〕而配難得行。澄觀本節窗內未見寄位之明判；其明判在本會前段總科，云：「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〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
科：「第八大光王，寄難得行。」〔T35n1735 0936a17–a18〕
釋城名王名：「城名妙光者，前位悲增，今得無住妙慧運眾生故。王名大光者，慈定之智無不該故，廣大願中皆徹照故。」〔T35n1735 0936a19–0936a21〕
依報圓融表法：「故此中事物皆應圓融表法，如理思之。」〔T35n1735 0936a26–0936a27〕
正報二釋：「處四衢道者，以四無量，用四攝法攝眾生故。二十八相者，因未滿故。」〔T35n1735 0936a28–0936a29〕
主伴攝生三分：〔T35n1735 0936b01–0936b04〕「三「於王座前」〔T35n1735 0936b01〕下主伴攝生。於中亦三：先列所施，通情非情。六十四能，義如別說。次「一一道」〔T35n1735 0936b02〕下明能施人，即是助伴。後「為欲普攝」〔T35n1735 0936b03〕下明其施意。二三敬問，可知。」
得法因緣：〔T35n1735 0936b06–0936b07〕「二「善男子我於」〔T35n1735 0936b06〕下明得法因緣。問難是聞慧，以三種慧莊嚴此慈。」
定示業用：〔T35n1735 0936b11–0936b12〕「於中二：先以言告。後「時大光王」〔T35n1735 0936b12〕下正以定示，顯定業用。」
順世之釋：「慈本為物，名順世間。」〔T35n1735 0936b17〕
《演義鈔》T36n1736 之本節專釋：
〔T36n1736 0677c18–0677c25〕「疏「第八大光王寄難得行」〔T36n1736 0677c18〕者，無障礙願力乃能得故。疏「二十八相因未滿」〔T36n1736 0677c19〕者，未見經論，應闕無見頂及眉間白毫、梵音、廣長舌，以《善生》等經校量最勝，故謂三十相不及毫相，三十一不及烏瑟尼沙。總合不及如來胸中所出梵音，義合將二十九相以校白毫，三十中一是梵音故。長舌無文，義為勝爾。驗之。」
鈔於所闕四相一條自標其為推而未定之詞——「未見經論，應闕」〔T36n1736 0677c19–c20〕，末以「驗之」〔T36n1736 0677c24〕二字付後。
澄觀明判（品科段·非本友窗）
寄位配當先有二說：意法師與臺山論「但隨文散釋，更無別配」〔T35n1735 0918b03〕，光統等師則「皆配地位」〔T35n1735 0918b04〕。二說誌錄不判。澄觀繼下明判：
「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 0918b04–0918b07〕
明判之後，澄觀自陳所取之體例：「橫竪無礙，且依古德配為五相，謂初四十一人名寄位修行相」〔T35n1735 0918b07–0918b08〕。
法藏《探玄記》T35n1733（六十華嚴疏）
位號與城名：「第八尊重行善知識中，初舉法教修中，城名善光者，謂順理益物，業用為光。」〔T35n1733 0467c01–0467c02〕
王名：「王名大光者，大慈定光照益群品，攝化自在，故以為名。」〔T35n1733 0467c02–0467c03〕
依教趣求三分：「第二依教趣求中三，謂敬辭、念前、至後。」〔T35n1733 0467c04–0467c05〕
依報十莊嚴：「二見勝依報有十種莊嚴，一七重池塹；二七重寶牆；三十億街巷；四巷僧祇眾；五僧祇寶閣；六純寶帳；七寶蓋覆；八建幢幡；九別閣王住；十善財無染，謂知如幻故、往求善友無異念故。」〔T35n1733 0467c08–0467c12〕
正報十喻：「三見勝正報具大人相，以十種喻歎美其德。二十八者，現因位未滿故。」〔T35n1733 0467c12–0467c14〕
施意欠一句：「下十門辨施意，欠一句。」〔T35n1733 0467c15〕
李通玄《新華嚴經論》T36n1739（表法異軌）
位號與釋名：「第八行林菩薩者，是難得行，主願波羅蜜。難得能得，名為行林。此智位難可昇故，名難得行。」〔T36n1739 0844c10–0844c12〕
繫本節之善知識：「如善財童子此位善知識王名大光是。」〔T36n1739 0844c12〕
本位之智用：「第八智隨大願滿眾生意，行大饒益，普施眾生世間樂具，一切智寶悉皆施之。」〔T36n1739 0844c12–0844c14〕
主伴與果：「行林菩薩，是能行之人。日慧世界，是所修之法。此位智體增明，世界名日慧。明相眼佛，是此位之果，為此位智體增明，佛果號明相眼。」〔T36n1739 0844c14–0844c17〕
智儼《搜玄記》T35n1732
位號與法門：「第十八尊重行菩薩，王名大光，入菩薩大慈幢行法門。有三義，同前。」〔T35n1732 0095a16–0095a18〕
依教進入八門：〔T35n1732 0095a18–0095a22〕「二依教進入中有八：一謂辭；二念前法門；三至處；四興念自知必見勝法，初問、次答、三作念生欲；五「入善光」〔T35n1732 0095a21〕下見依麁相；六「爾時善財於此」〔T35n1732 0095a21〕下見正報相；七「五體」〔T35n1732 0095a22〕下敬禮；八請問。」
依報十目：「依報中有十，謂塹、牆、巷、人眾、樓閣、寶帳、蓋、幢、幡、王住處樓閣。」〔T35n1732 0095a22–0095a23〕
正報三分：〔T35n1732 0095a24–0095a26〕「第六善財觀生無著等正報中有三：初成前起後、二見王身、三「彼殿前」〔T35n1732 0095a25〕下申其利物相也。」
智儼《華嚴經孔目章》T45n1870
善知識序次列作「十九王名大光」〔T45n1870 0589a14〕，其前一為「有王名滿足」、其後一為「有優婆姨名不動」〔T45n1870 0589a15〕。
誌錄不判
本節之位號，澄觀作「難得行」，法藏作「尊重行」，智儼作「尊重行菩薩」，李通玄作「第八行林菩薩」〔T36n1739 0844c10〕而以難得行配之。序號亦互異：法藏作第八，智儼《搜玄記》作第十八，智儼《孔目章》作十九，李通玄作第八——諸家分科之計數起點不同，所得之數各為其系統之內數。城名之釋，澄觀就八十本作「無住妙慧運眾生」，法藏就六十本作「順理益物，業用為光」。王名之釋，澄觀作「慈定之智無不該」而兼「廣大願中皆徹照」，法藏作「大慈定光照益群品，攝化自在」。依報之十目，法藏作池塹、寶牆、街巷、巷僧祇眾、僧祇寶閣、純寶帳、寶蓋覆、建幢幡、別閣王住、善財無染；智儼作塹、牆、巷、人眾、樓閣、寶帳、蓋、幢、幡、王住處樓閣——二家同立十目而所收之目不同，法藏以「善財無染」入十，智儼以「王住處樓閣」入十。科之分數，澄觀作四分，法藏於見敬申請下開五，智儼於依教進入下開八，李通玄於十行通論中配位，而於逐友之卷開正入十五門、推德昇進五門。施意之句數，法藏就六十本云「十門」而按「欠一句」，八十本此段底本逐字實計十二句。此諸異釋皆古德成說，誌錄之。
七、互讀·承衍
本節之文，承衍繫鏈皆自古德已行之互讀直回：
- 智儼《華嚴經孔目章》T45n1870：善知識序次表列本節為十九——「十九王名大光」〔T45n1870 0589a14〕。此為序次之錄，非釋義；其前後所列之「有王名滿足」與「有優婆姨名不動」〔0589a15〕，與本節起訖之善知識序相合，可為本節界之旁證。
- 法藏《華嚴經旨歸》T45n1871：檢「大光」一命中〔T45n1871 0596b05〕，其文作「彼輪王放大光明。名周羅摩尼」〔T45n1871 0596b04–b05〕——所名者是輪王所放之光明，屬他處，非本善知識段之相涉，據實標闕。
- 前後二友之繫：本節首段所念之「幻智法門」〔T10n0279 0356a17〕上承前友，末段所指之「不動」優婆夷〔0358a03–a04〕下開後友；法藏以「例知世間一切法幻，同入法界」〔T35n1733 0467c05–c06〕釋其上承之用。本節與前後二節之接，經文自具，不假外典。
- 華嚴宗論：《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 三典檢「大光」皆 0 命中〔查無〕。
- 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，本節非〈十地品〉，不另立唯識繫鏈，本考據不另掘。
八、校本定位
- 實叉 T279（底本）：大光王子〔T10n0279 0356a17〕起–〔0358a07 前〕訖。念前友幻智法門 0356a17–a20 · 漸次遊行至妙光大城問名 0356a20–a24 · 自慶當益八句 0356a24–b01 · 城之七寶塹牆水華 0356b02–b06 · 七種金剛垣 0356b06–b10 · 城量八門瑠璃地 0356b11–b13 · 十億衢道 0356b13–b15 · 十種樓閣網覆 0356b15–b25 · 諸網諸帳蓋幢幡 0356b25–b29 · 正法藏樓閣 0356b29–c03 · 善財無愛著 0356c03–c05 · 見王座莊嚴 0356c05–c09 · 王身十喻 0356c09–c16 · 座前珍寶聚 0356c16–c19 · 寶車妓樂香藥 0356c19–c22 · 乳牛女人六十四能 0356c22–c25 · 二十億菩薩給施十二句 0356c25–0357a04 · 善財致敬諮問 0357a04–a08 · 王告大慈幢行 0357a08–a12 · 以此法十二句 0357a12–a17 · 慈為主六心 0357a17–a20 · 令眾生畢竟快樂十三句 0357a20–a24 · 已住此行 0357a24–a25 · 以無畏攝 0357a25–a26 · 以財寶攝與內層告語 0357a26–b02 · 隨機遍攝五對 0357b02–b10 · 見淨見穢之因 0357b10–b14 · 以三昧攝之言告 0357b14–b19 · 入定瑞應 0357b19–c17（六種震動 0357b20 · 城內居人 0357b22 · 鳥獸 0357b25 · 山原草樹 0357b26 · 陂池泉井河海 0357b27 · 十千龍王 0357b28 · 十千天王 0357b29 · 天女雨雲 0357c03 · 伊羅婆拏象王 0357c06 · 羅剎夜叉等 0357c10）· 從定起結門名 0357c17–c19 · 慈之九喻 0357c19–c27 · 謙己推勝十句 0357c27–0358a03 · 指示後友 0358a02–a05 · 戀德禮辭 0358a05–a06。偈行零。
- 佛馱 T278（晉譯主對校）：本節〔T09n0278 0709a04〕起（卷四十九）–〔0710b16〕訖。承前思惟幻化法門 0709a04–a08 · 遊行至城與問城名 0709a08–a10 · 城名答語 0709a10 · 自慶當益 0709a10–a15 · 城之七寶垣牆 0709a15–a22 · 十億街巷 0709a22–a24 · 樓閣網覆 0709a24–b08 · 寶帳蓋幢幡 0709b08–b10 · 眾生樂見無厭樓閣 0709b10–b12 · 善財無染 0709b12–b14 · 見王正報與十喻 0709b14–b23 · 殿前資具采女乳牛 0709b23–b29 · 二十億菩薩惠施九句 0709b29–c05 · 善財敬禮諮問 0709c05–c09 · 答大慈幢行 0709c09–c12 · 如法治國 0709c12–c22 · 離眾怖畏與開庫藏 0709c22–c25 · 所見不同 0709c25–0710a02 · 五濁順世三昧 0710a03–a07 · 入定瑞應 0710a07–a29 · 從定起結門名 0710b01–b03 · 慈之八喻 0710b03–b09 · 謙己推勝 0710b09–b13 · 指示後友 0710b13–b15 · 辭退 0710b15–b16。其下 0710b17–0710c05 為善財念大光王教之段，八十本此文在後節之首，不入本窗。
- 澄觀《疏》T35n1735：本節正釋 0936a17 起 · 四分科 0936a17–a23 · 釋城名王名 0936a19–a21 · 自慶當益 0936a22 · 見依報 0936a23–a27 · 能見無染 0936a27 · 見王正報 0936a27–a29 · 主伴攝生三分 0936b01–b04 · 授己法界三分 0936b04–b07 · 業用五分 0936b07–b11 · 定示業用 0936b11–b12 · 情與非情咸成勝益 0936b12–b15 · 謙己推勝 0936b16–b17 · 訖於第九不動優婆夷前 0936b18。
- 澄觀《鈔》T36n1736：本節專釋 0677c18 起 · 釋寄難得行之所以 0677c18–c19 · 釋二十八相因未滿並推所闕四相 0677c19–c24 · 訖於第九不動優婆夷前 0677c25。
- 法藏《探玄記》T35n1733：第八尊重行善知識 0467c01 起 · 城名王名釋 0467c02–c04 · 依教趣求三分 0467c04–c06 · 見敬申請五分 0467c06–c08 · 依報十莊嚴 0467c08–c12 · 正報十喻 0467c12–c14 · 主伴攝生 0467c14–c15 · 設敬申請 0467c15–c16 · 授己法界五分 0467c16–c20（初示己法門 0467c16–c17 · 得法因緣配思惠修惠證得 0467c18–c20）· 法門業用四分 0467c20–c23 · 慈定功力二分 0467c23–c26 · 結己自分 0467c26 · 仰推勝進三分 0467c26–c28 · 「第八行竟」0467c28。
- 李通玄《論》T36n1739：本節相涉有三處。(一) 十行通論之配位 0844c10–0844c17（釋名 0844c10 · 繫善知識名 0844c12 · 本位智用 0844c12 · 主伴與果 0844c14）。(二) 前友推德昇進四門，於中示本友之城名王名 0972a12–0972a18（四門之目 0972a13 · 釋城名妙光 0972a15–a17 · 釋王名大光 0972a17）。(三) 本友之逐文長釋 0972a19–0974a12（正入十五門之目 0972a21–b08 · 隨文釋義起 0972b08 · 治智劣大悲不圓令智悲均平 0972b10–b11 · 入城所見約智非報生 0972b21–b23 · 由旬之量引《佛本行集經》 0972b28–c09 · 根本智為大城差別智為衢道 0972c12–c15 · 四衢表四智四無量四攝 0972c25–c26 · 二十八相以三賢位未滿釋 0973a06–a09 · 八十隨好 0973a16–a18 · 王身如金山 0973b05 · 六十四能未詳 0973b06–b07 · 大慈幢行之位次 0973b07–b13 · 入三昧同體無別性 0973b24–b27 · 願波羅蜜為主餘九為伴 0973c22–c23 · 推德昇進五門 0974a01–a05 · 後友優婆夷不動之釋 0974a05–a12）。
- 智儼《搜玄記》T35n1732：本節相涉 0095a16–0095b08（位號法門 0095a16 · 依教進入八 0095a18 · 依報十 0095a22 · 正報三 0095a24 · 二十八相釋 0095a26 · 正入二分 0095a26–a28 · 初文四目 0095a28–b02 · 利益用五 0095b02–b05 · 三昧功能證現事三 0095b05–b07 · 仰推三 0095b07）。
- 智儼《孔目章》T45n1870：善知識序次 0589a14–a15。
- 異讀：本單元 T279 範圍〔0356a17〕–〔0358a06〕內大正校記主條 3 條，另窗外主條重出 1 則，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0356c09〕跏【大】｜加【宋】【元】【明】【宮】 · 〔0356c15〕象【大】｜像【宮】 · 〔0356c20〕妓【大】｜伎【宮】（＊同校並繫〔0357c03〕之妓字）。窗外主條重出 1 則：玻瓈【大】＊，頗梨【宋】【元】【宮】＊（主條在〔0353c18〕·本窗重出於〔0356b02〕與〔0356b18〕）。
- 異讀補記：CBETA 回改 2 條（不入上列大正校記之數）：〔0356c01〕明【CB】【麗-CB】【磧-CB】｜朋【大】 · 〔0357a12〕敕【CB】【麗-CB】｜勅【大】。
- 異讀補記：夾注已於原典層剝除誌錄。
- 查無條目：《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 ·《華嚴經旨歸》T45n1871（一命中屬他處輪王所放光明之名·非本段相涉）——檢「大光」之記錄如上。四十華嚴 T10n0293 本品之本友對位已立句九一欄。
Sudhana’s eighteenth friend, King Great Light, confers the Dharma in the body of a 「王」 tr. “king”. The whole unit runs to something over two thousand seven hundred graphs (in Chinese characters), and the first half of it is wholly the adornment of the dependent and the proper recompense of the city and the king — the city of the seven jewels, the seven kinds of adamantine wall, the ten kinds of storeyed pavilion, the ten similes of the king’s throne, the precious jewels and the goods for the sustaining of life before the throne, and the twelve clauses of the giving by twenty koṭis of bodhisattvas; the latter half is the king’s own statement: the practice of the Banner of Great Kindness, the twelve clauses of being king by this Dharma, the thirteen clauses of causing beings to be happy once and for all, the opening of the treasuries and letting them take what they will, the five pairs of what the beings in the city see in accordance with their minds, and the gathering in by samādhi of the beings of the five turbidities. And the most singular passage of this unit is the one in which the king speaks no more — he enters concentration there and then, and the ground, walls, halls, palaces, steps, and shutters of the whole city give forth sound and bend and pay homage; the birds and beasts, the hills and plains, the grasses and trees, the ponds and pools, the springs and wells, and the rivers and seas all turn about toward the king; and the dragon kings, heaven kings, heavenly women, elephant king, rākṣasas, and yakṣas all come to submit. Chengguan judges of this passage that 「情與非情咸成勝益者，謂同體大慈，物我無二故」 tr. “that the sentient and the insentient alike accomplish surpassing benefit is because of the great kindness of one same substance, in which thing and self are not two”, and takes as a comparison the worldly king whose virtue accords with heaven and earth, so that the unicorn and the phoenix come to present themselves. As for the outline of the conferring of the Dharma, Chengguan opens it into three, the displaying of the Dharma gate in general, the clarifying of the causes and conditions of obtaining the Dharma, and the clarifying of its working, and the working opens again into five: gathering in and transforming by the Dharma, gathering in by fearlessness, gathering in by jewels and wealth, gathering in everywhere according to capacity, and gathering in by samādhi. As for the judgment of the assigned position, Chengguan makes it 「寄難得行」 tr. “assigned to the Hard-to-Obtain Practice”, Fazang makes it 「第八尊重行」 tr. “the eighth, the practice of Reverence”, Zhiyan makes it 「第十八尊重行菩薩」 tr. “the eighteenth, the bodhisattva of the practice of Reverence”, Li Tongxuan makes it 「第八行林菩薩」 tr. “the eighth, the bodhisattva Grove of Practice” and matches it to the Hard-to-Obtain Practice, and Zhiyan’s Huayan jing kongmu zhang gives the order as 「十九王名大光」 tr. “nineteen, a king named Great Light” — the several masters’ ordinal numbers differing from one another, and recorded together without adjudication. This unit has no verses.
I. Doctrinal Outline and Placement
| Outline system | The place of this unit’s scripture text within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 39, Entering the Dharma Realm (the ninth assembly, in the Jeta Grove); King Great Light = 〔T10 0356a17〕–〔0358a07 前〕 |
| Chengguan, Huayan jing shu | The direct gloss on this unit begins 〔T35n1735 0936a17〕 with 「第八大光王，寄難得行」 tr. “the eighth, King Great Light, assigned to the Hard-to-Obtain Practice”, and ends before the ninth friend, the laywoman Immovable 〔0936b18〕 |
| Chengguan, Yanyi chao | The direct gloss on this unit runs 〔T36n1736 0677c18〕–〔0677c25〕, glossing why this friend is assigned to the Hard-to-Obtain Practice and why the marks are twenty-eight, the cause not yet being full |
| Fazang, Tanxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | Begins at 「第八尊重行善知識中」 tr. “among the good friends of the eighth, the practice of Reverence” 〔T35n1733 0467c01〕 |
| Li Tongxuan, Xin Huayan jing lun | 「第八行林菩薩者，是難得行」 tr. “the eighth, the bodhisattva Grove of Practice: this is the Hard-to-Obtain Practice” 〔T36n1739 0844c10〕; in this unit the good friend’s name is only brought out along with the text 〔0844c12〕 |
| Zhiyan, Souxuan ji | 「第十八尊重行菩薩」 tr. “the eighteenth, the bodhisattva of the practice of Reverence” 〔T35n1732 0095a16–0095a25〕 |
| Zhiyan, Huayan jing kongmu zhang | The order of the good friends is listed as 「十九王名大光」 tr. “nineteen, a king named Great Light” 〔T45n1870 0589a14〕 |
Chengguan’s outline in four sections — the bone of this unit:
〔T35n1735 0936a17–0936a19〕「第八大光王，寄難得行。第一依教趣求中，先念前、後「漸次」〔T35n1735 0936a18〕下趣後。」 tr. “The eighth, King Great Light, assigned to the Hard-to-Obtain Practice. In the first, the seeking in accord with the teaching, there is first the recalling of the former, and afterward, from ‘traveling on from one place to the next’ downward, the going on toward the next.”
〔T35n1735 0936a22–0936a23〕「第二「作是念已」〔T35n1735 0936a22〕下見敬諮問。」 tr. “Second, from ‘having thought thus’ downward, is the seeing, the paying of respects, and the inquiring.”
〔T35n1735 0936b04–0936b06〕「第三「時王告」〔T35n1735 0936b04〕下授己法界，中三：一總示法門，謂大慈首出，離染圓滿故。」 tr. “Third, from ‘at that time the king told him’ downward, is the conferring of his own Dharma realm, within which there are three: first, the displaying of the Dharma gate in general, that is, great kindness standing foremost, free of defilement and perfectly full.”
〔T35n1735 0936b16–0936b17〕「第四「時大光王從三昧」〔T35n1735 0936b16〕下謙己推勝。先謙己知一。」 tr. “Fourth, from ‘at that time King Great Light, rising from the samādhi’ downward, is the humbling of himself and the pointing to the superior. First the humbling of himself as knowing one gate.”
The one section of the seeing, the paying of respects, and the inquiring opens again into three seeings:
「初見中三：初見依報，中二：先所見殊勝。」 tr. “Within the first, the seeing, there are three: first the seeing of the dependent recompense, within which there are two: first, what is seen is surpassing.” 〔T35n1735 0936a23–0936a24〕
〔T35n1735 0936a27–0936a28〕「後「爾時善財」〔T35n1735 0936a27〕下能見無染。二「漸次」〔T35n1735 0936a27〕下見王正報。」 tr. “Afterward, from ‘at that time Sudhana’ downward, is the being able to see without defilement. Second, from ‘traveling on from one place to the next’ downward, is the seeing of the king’s proper recompense.”
〔T35n1735 0936b01–0936b02〕「三「於王座前」〔T35n1735 0936b01〕下主伴攝生。於中亦三：先列所施，通情非情。」 tr. “Third, from ‘before the king’s throne’ downward, is the host and retinue gathering beings in. Within it there are likewise three: first the setting out of what is given, running through both the sentient and the insentient.”
The third division of the conferring of his own Dharma realm, the 「業用」 tr. “working”, opens again into five — this being the bone of the latter half of this unit:
〔T35n1735 0936b07–0936b11〕「三「我以此」〔T35n1735 0936b07〕下明其業用，於中五：一以法攝化、二「我國土中」〔T35n1735 0936b09〕下以無畏攝、三「若有眾生」〔T35n1735 0936b09〕下以財寶攝、四「此妙光城」〔T35n1735 0936b10〕下隨機遍攝、五「善男子此國土中」〔T35n1735 0936b10〕下以三昧攝。」 tr. “Third, from ‘by this I’ downward, is the clarifying of its working, within which there are five: first, gathering in and transforming by the Dharma; second, from ‘within my land’ downward, gathering in by fearlessness; third, from ‘if there are beings’ downward, gathering in by jewels and wealth; fourth, from ‘this city of Wondrous Light’ downward, gathering in everywhere according to capacity; fifth, from ‘son of good family, within this land’ downward, gathering in by samādhi.”
The fifth, 「以三昧攝」 tr. “gathering in by samādhi”, opens again into two, the latter of which is the passage of entering concentration:
〔T35n1735 0936b11–0936b12〕「於中二：先以言告。後「時大光王」〔T35n1735 0936b12〕下正以定示，顯定業用。」 tr. “Within it there are two: first the telling in words; afterward, from ‘at that time King Great Light’ downward, the direct displaying by concentration, making manifest the working of the concentration.”
Fazang’s outline (with respect to the sixty-fascicle version · its number of divisions and the bone it rests upon differing from Chengguan’s):
「第八尊重行善知識中，初舉法教修中，城名善光者，謂順理益物，業用為光。」 tr. “Among the good friends of the eighth, the practice of Reverence: in the first, the raising of the Dharma and the teaching to cultivate it, as for the city being named Good Light, that is, he accords with principle and benefits things, his working being light.” 〔T35n1733 0467c01–0467c02〕
「第二依教趣求中三，謂敬辭、念前、至後。」 tr. “In the second, the seeking in accord with the teaching, there are three: taking respectful leave, recalling the former, and arriving at the next.” 〔T35n1733 0467c04–0467c05〕
〔T35n1733 0467c06–0467c08〕「第三「善財作如是念」〔T35n1733 0467c06〕下明見敬申請中有五：初起勝念作必見想。」 tr. “In the third, from ‘Sudhana thought thus’ downward, the clarifying of the seeing, the paying of respects, and the making of the request, there are five: first, raising a surpassing thought and forming the notion that he will surely see him.”
〔T35n1733 0467c14–0467c15〕「四「彼王殿前」〔T35n1733 0467c14〕下見主伴攝生，先施資具後攝眾生故。下十門辨施意，欠一句。」 tr. “Fourth, from ‘before that king’s hall’ downward, the seeing of the host and retinue gathering beings in, since first the goods are given and afterward beings are gathered in. Below, ten gates set out the intent of the giving; one clause is wanting.”
Zhiyan’s outline (in eight gates · the items he sets up differing again):
「第十八尊重行菩薩，王名大光，入菩薩大慈幢行法門。有三義，同前。」 tr. “The eighteenth, the bodhisattva of the practice of Reverence: the king is named Great Light, and he enters the Dharma gate of the bodhisattva practice of the Banner of Great Kindness. It has three senses, the same as before.” 〔T35n1732 0095a16–0095a18〕
〔T35n1732 0095a18–0095a22〕「二依教進入中有八：一謂辭；二念前法門；三至處；四興念自知必見勝法，初問、次答、三作念生欲；五「入善光」〔T35n1732 0095a21〕下見依麁相；六「爾時善財於此」〔T35n1732 0095a21〕下見正報相；七「五體」〔T35n1732 0095a22〕下敬禮；八請問。」 tr. “Second, in the proceeding to enter in accord with the teaching there are eight: first, the taking of leave; second, recalling the former Dharma gate; third, arriving at the place; fourth, raising the thought and knowing of himself that he will surely see the surpassing Dharma — first the asking, next the answering, third the forming of the thought and the arising of desire; fifth, from ‘entering Good Light’ downward, seeing the coarse aspect of the dependent recompense; sixth, from ‘at that time Sudhana, upon this’ downward, seeing the aspect of the proper recompense; seventh, from ‘his five limbs’ downward, paying respects; eighth, making the request.”
Li Tongxuan’s outline (he matches the position within his general discussion of the ten practices · and in the fascicle that treats the friends one by one he sets up a separate outline for this friend):
「第八行林菩薩者，是難得行，主願波羅蜜。難得能得，名為行林。此智位難可昇故，名難得行。」 tr. “The eighth, the bodhisattva Grove of Practice: this is the Hard-to-Obtain Practice, presiding over the perfection of vows. What is hard to obtain he is able to obtain, and so he is named Grove of Practice. Because this station of knowledge is hard to ascend to, it is named the Hard-to-Obtain Practice.” 〔T36n1739 0844c10–0844c12〕
〔T36n1739 0972a19–0972a21〕「第一正入當位法門中，從「爾時善財童子」〔T36n1739 0972a19〕已下至「我唯知此菩薩大慈為首隨順世間三昧門」〔T36n1739 0972a20〕，於此一段經約分為十五門」 tr. “In the first, the direct entering into the Dharma gate of the present position, from ‘at that time Sudhana the youth’ downward to ‘I know only this bodhisattva gate of the samādhi of according with the world with great kindness foremost’, this one stretch of the scripture text is divided into fifteen gates”
〔T36n1739 0974a01–0974a02〕「第二推德昇進中，從「如諸菩薩」〔T36n1739 0974a01〕已下至「辭退而去」〔T36n1739 0974a01〕可有十六行經，約分五門」 tr. “In the second, the pointing to virtue and the advancing onward, from ‘as for the bodhisattvas’ downward to ‘took his leave and departed’, there are some sixteen lines of the scripture text, divided into five gates”
II. Terminology
| Term | Sanskrit as transmitted by the ancient worthies (roman letters · pronunciation aid) | Attestation | Essential sense |
|---|---|---|---|
| Great Light | — | this unit: 「是大光王之所住處」 tr. “this is the dwelling place of King Great Light” 〔T10n0279 0356a24〕 | The name of the eighteenth friend; Chengguan glosses the name, 「王名大光者，慈定之智無不該故，廣大願中皆徹照故」 tr. “the king is named Great Light because the knowledge of the concentration of kindness leaves nothing uncomprehended, and because within his vast vows all is illumined through and through” 〔T35n1735 0936a20–a21〕; Fazang: 「大慈定光照益群品，攝化自在，故以為名」 tr. “the light of the concentration of great kindness illumines and benefits the throngs of beings, and he is master in gathering and transforming, and so it is taken as his name” 〔T35n1733 0467c03〕 |
| the great city of Wondrous Light | — | this unit: 「然後乃至妙光大城」 tr. “only then did he reach the great city of Wondrous Light” 〔T10n0279 0356a22〕 | The city where King Great Light dwells; Chengguan: 「城名妙光者，前位悲增，今得無住妙慧運眾生故」 tr. “the city is named Wondrous Light because at the former position compassion increased, and now he obtains the wondrous wisdom of non-abiding by which he carries beings” 〔T35n1735 0936a19–a20〕; the sixty-fascicle version has 「善光」 tr. “Good Light” 〔T09n0278 0709a10〕, and Fazang, with respect to the sixty-fascicle version, glosses 「城名善光者，謂順理益物，業用為光」 tr. “as for the city being named Good Light, that is, he accords with principle and benefits things, his working being light” 〔T35n1733 0467c02〕 |
| the Hard-to-Obtain Practice | — | Chengguan: 「第八大光王，寄難得行」 tr. “the eighth, King Great Light, assigned to the Hard-to-Obtain Practice” 〔T35n1735 0936a17–a18〕 | The eighth of the ten practices; the scripture text itself has no such name of position. Li Tongxuan: 「難得能得，名為行林。此智位難可昇故，名難得行」 tr. “what is hard to obtain he is able to obtain, and so he is named Grove of Practice; because this station of knowledge is hard to ascend to, it is named the Hard-to-Obtain Practice” 〔T36n1739 0844c10–c12〕 |
| the Dharma gate of the knowledge of illusion | — | this unit: 「一心正念彼王所得幻智法門」 tr. “single-mindedly and rightly holding in mind the Dharma gate of the knowledge of illusion that that king had obtained” 〔T10n0279 0356a17〕 | The gate obtained by the previous friend, King Never Satiated; Fazang glosses the intent of recalling the former, 「熏修前法令更增勝，謂例知世間一切法幻，同入法界」 tr. “perfuming and cultivating the former Dharma so as to make it grow yet more surpassing, that is, by way of example one knows that all things of the world are illusion, and so enters the Dharma realm alike” 〔T35n1733 0467c05–c06〕 |
| the practice of the Banner of Great Kindness | — | this unit: 「我淨修菩薩大慈幢行，我滿足菩薩大慈幢行」 tr. “I have purely cultivated the bodhisattva practice of the Banner of Great Kindness; I have brought the bodhisattva practice of the Banner of Great Kindness to fullness” 〔T10n0279 0357a09〕 | The practice in which King Great Light abides; Chengguan judges this to be 「總示法門，謂大慈首出，離染圓滿故」 tr. “the displaying of the Dharma gate in general, that is, great kindness standing foremost, free of defilement and perfectly full” 〔T35n1735 0936b05–b06〕 |
| the samādhi of according with the world with great kindness foremost | — | this unit: 「入於菩薩大慈為首隨順世間三昧之門」 tr. “he enters the gate of the bodhisattva samādhi of according with the world with great kindness foremost” 〔T10n0279 0357b15〕 | The concentration the king enters; the scripture text has two differing forms, the later being 「入於菩薩大慈為首順世三昧」 tr. “entering the bodhisattva samādhi of conforming to the world with great kindness foremost” 〔T10n0279 0357b18〕 |
| Treasury of the True Dharma | — | this unit: 「有一樓閣，名：正法藏」 tr. “there was a storeyed pavilion named Treasury of the True Dharma” 〔T10n0279 0356b29〕 | The name of the pavilion where the king constantly dwells; the sixty-fascicle version has 「眾生樂見無厭」 tr. “Beings Delight to See It and Are Not Sated” 〔T09n0278 0709b11〕 |
| yojana | — (「由旬」 tr. “yojana” is itself a transliteration transmitted of old) | this unit: 「其城縱廣一十由旬」 tr. “this city was ten yojanas across” 〔T10n0279 0356b11〕 | A name for a number of a measure of road; Chengguan: 「云十由旬者，欲明圓滿」 tr. “as for the words ‘ten yojanas’, it is to make plain fullness and completeness” 〔T35n1735 0936a24〕 |
| asaṃkhyeya | — (「阿僧祇」 tr. “asaṃkhyeya” is itself a transliteration transmitted of old) | this unit: 「阿僧祇寶以為莊嚴」 tr. “adorned with asaṃkhyeya jewels” 〔T10n0279 0356c01〕 | A name for a great number beyond counting |
| the sixty-four arts | — | this unit: 「六十四能靡不該練」 tr. “practiced in all of the sixty-four arts without exception” 〔T10n0279 0356c23–c24〕 | The total number of the worldly arts; Chengguan: 「六十四能，義如別說」 tr. “as for the sixty-four arts, the sense of them is as expounded elsewhere” 〔T35n1735 0936b02〕 |
| the crossroads where four roads meet | — | this unit: 「見大光王去於所住樓閣不遠四衢道中」 tr. “he saw King Great Light not far from the pavilion where he dwelt, amid the crossroads where four roads meet” 〔T10n0279 0356c05–c06〕 | The heart of a street open in four directions; Chengguan: 「處四衢道者，以四無量，用四攝法攝眾生故」 tr. “that he is amid the crossroads where four roads meet is because with the four measureless minds he uses the four means of gathering to gather beings in” 〔T35n1735 0936a28–a29〕 |
| the twenty-eight marks of a great man | — | this unit: 「二十八種大人之相、八十隨好而以嚴身」 tr. “adorned in body with the twenty-eight marks of a great man and the eighty secondary marks” 〔T10n0279 0356c09–c10〕 | The marks and signs of the king; Chengguan: 「二十八相者，因未滿故」 tr. “as for the twenty-eight marks, it is because the cause is not yet full” 〔T35n1735 0936a29〕; Fazang: 「二十八者，現因位未滿故」 tr. “as for the twenty-eight, it is because he manifests that the stage of the cause is not yet full” 〔T35n1733 0467c13–c14〕 |
| Airāvaṇa | — (the ancient worthies’ transliteration is 「伊羅婆拏」 tr. “Airāvaṇa” · this follows what the base text transmits) | this unit: 「伊羅婆拏大象王」 tr. “Airāvaṇa, the great elephant king” 〔T10n0279 0357c06〕 | The name of the elephant king; the sixty-fascicle version has 「伊那槃那龍王」 tr. “the dragon king Inabanna” 〔T09n0278 0710a20〕 |
| kumbhāṇḍa | — (the ancient worthies’ transliteration is 「鳩槃荼」 tr. “kumbhāṇḍa”) | this unit: 「諸羅剎王、諸夜叉王、鳩槃荼王、毘舍闍王」 tr. “rākṣasa kings, yakṣa kings, kumbhāṇḍa kings, and piśāca kings” 〔T10n0279 0357c11–c12〕 | One of the classes of demons of the evil destinies |
| Immovable | — | this unit: 「有優婆夷，名曰：不動」 tr. “there is a laywoman named Immovable” 〔T10n0279 0358a03–a04〕 | The name of the next friend; the sixty-fascicle version likewise has 「有優婆夷名曰不動」 tr. “there is a laywoman named Immovable” 〔T09n0278 0710b14〕 |
III. Similes and Rhetoric
(1) The ten similes of the king’s body — praising the king’s proper recompense, from 「如真金山」 tr. “like a mountain of true gold” to 「亦如寶洲」 tr. “also like an island of jewels”, ten similes in all 〔T10n0279 0356c10–c16〕, ten by an exact count of the base text word by word. Fazang, with respect to the sixty-fascicle version, judges 「三見勝正報具大人相，以十種喻歎美其德」 tr. “third, seeing the surpassing proper recompense complete in the marks of a great man, praising his virtue with ten kinds of simile” 〔T35n1733 0467c12–c13〕 — in the sixty-fascicle version this place sets out from the direct statement 「身真金色」 tr. “his body of the color of true gold” 〔T09n0278 0709b17〕, and beneath it stand nine clauses that expressly liken; Fazang’s 「十種喻」 tr. “ten kinds of simile” 〔T35n1733 0467c13〕 is recorded as it stands, unaltered. The items of the eighty-fascicle version’s ten similes and the sense taken from each differ one from another:
- A mountain of true gold: 「如真金山，光色熾盛」 tr. “like a mountain of true gold, his light and color blazing” 〔T10n0279 0356c10〕 — taking its color.
- The sun in a clear sky: 「如淨空日，威光赫奕」 tr. “like the sun in a clear sky, his majestic light radiant” 〔0356c11〕 — taking its majesty.
- The moon at the full: 「如盛滿月，見者清涼」 tr. “like the moon at the full, so that those who see him are cooled” 〔0356c11〕 — taking its cooling of people.
- The king of the Brahmā heaven: 「如梵天王，處於梵眾」 tr. “like the king of the Brahmā heaven, dwelling amid the Brahmā host” 〔0356c12〕 — taking his dwelling amid the host and being honored.
- The great ocean: 「亦如大海，功德法寶無有邊際」 tr. “also like the great ocean, the Dharma-jewels of merit and virtue having no bound” 〔0356c12–c13〕 — taking its boundlessness.
- The Snow Mountain: 「亦如雪山，相好樹林以為嚴飾」 tr. “also like the Snow Mountain, the marks and signs adorning him as a forest of trees” 〔0356c13〕 — taking its adornment.
- A great cloud: 「亦如大雲，能震法雷，啟悟群品」 tr. “also like a great cloud, able to shake the Dharma-thunder and to awaken the throngs of beings” 〔0356c13–c14〕 — taking its power to shake.
- Empty space: 「亦如虛空，顯現種種法門星象」 tr. “also like empty space, displaying every kind of Dharma gate as the stars and constellations” 〔0356c14–c15〕 — taking its power to display.
- Mount Sumeru: 「如須彌山，四色普現眾生心海」 tr. “like Mount Sumeru, its four colors appearing everywhere within the sea of beings’ minds” 〔0356c15〕 — taking its four colors appearing everywhere.
- An island of jewels: 「亦如寶洲，種種智寶充滿其中」 tr. “also like an island of jewels, every kind of jewel of knowledge filling it full” 〔0356c16〕 — taking its being filled full.
(2) The nine similes of kindness — after rising from the concentration, the king states of himself, from 「如諸菩薩摩訶薩」 tr. “as for the bodhisattva-mahāsattvas” onward, nine things taken as similes 〔T10n0279 0357c19–c27〕, nine by an exact count of the base text word by word, their form being ‘they are such-and-such a thing, because of such-and-such’:
- A lofty parasol: 「為高蓋，慈心普蔭諸眾生故」 tr. “they are a lofty parasol, because with the mind of kindness they shade all beings everywhere” 〔0357c19–c20〕
- Practice: 「為修行，下、中、上行悉等行故」 tr. “they are practice, because toward the practices of the low, the middling, and the high they practice all alike” 〔0357c20〕
- The great earth: 「為大地，能以慈心任持一切諸眾生故」 tr. “they are the great earth, because with the mind of kindness they are able to bear up all beings” 〔0357c20–c21〕
- The full moon: 「為滿月，福德光明於世間中平等現故」 tr. “they are the full moon, because the light of their merit appears equally within the world” 〔0357c21–c22〕
- The clear sun: 「為淨日，以智光明照耀一切所知境故」 tr. “they are the clear sun, because with the light of knowledge they shine upon every object of knowing” 〔0357c22–c23〕
- A bright lamp: 「為明燈，能破一切眾生心中諸黑闇故」 tr. “they are a bright lamp, because they are able to break up all the darknesses within the minds of beings” 〔0357c23–c24〕
- The water-clearing pearl: 「為水清珠，能清一切眾生心中諂誑濁故」 tr. “they are the water-clearing pearl, because they are able to settle clear the turbidity of flattery and deceit within the minds of all beings” 〔0357c24–c25〕
- The wish-fulfilling jewel: 「為如意寶，悉能滿足一切眾生心所願故」 tr. “they are the wish-fulfilling jewel, because they are wholly able to satisfy what the minds of all beings wish for” 〔0357c25–c26〕
- The great wind: 「為大風，速令眾生修習三昧入一切智大城中故」 tr. “they are the great wind, because they swiftly cause beings to cultivate samādhi and to enter the great city of all-knowledge” 〔0357c26–c27〕
Among the nine similes, the parasol and the earth, these two, take covering and bearing up; the moon, the sun, and the lamp, these three, take shining; the water-clearing pearl, this one, takes the clearing away of turbidity; the wish-fulfilling jewel, this one, takes the satisfying of what is wished for; and the wind, this one, takes swiftness — only 「為修行」 tr. “they are practice” 〔T10n0279 0357c20〕, this one item, takes no image of a thing but speaks directly with respect to practice, and is the exception among the nine items.
(3) The ten clauses of image-taking in the humbling of himself and the pointing to the superior — from 「而我云何能知其行」 tr. “and as for me, how could I know their practice” onward there are ten clauses of 「能」 tr. “be able” 〔T10n0279 0357c27–0358a03〕, ten by an exact count of the base text word by word. The first two clauses take no image (knowing their practice, speaking their virtue); each of the latter eight takes an image: the great mountain of merit, the host of stars of merit and virtue, the wind-wheel of great vows, the profound Dharma gate, the great sea of adornment, the Samantabhadra gate of practice, the cavern of the several samādhis, and the cloud of great kindness and compassion. Their verbs too are matched to what is imaged — a mountain may be weighed, stars may be gazed up at, a wind-wheel may be contemplated, a Dharma gate may be gone into, a great sea may be displayed, a gate of practice may be made clear, a cavern may be revealed, a cloud may be praised.
(4) The rhetoric of the laying-out of the city’s adornment — the passage on the city of Wondrous Light, from 〔T10n0279 0356b02〕 to 〔0356b29〕, piles up layer upon layer by three sets of numbers: seven (made of the seven jewels · deep moats of the seven jewels · encircling seven times over · jewelled tāla trees in rows seven deep · seven kinds of adamantine wall); ten (ten koṭis of thoroughfares · the ten kinds of storeyed pavilion and the nets covering them, ten by an exact count of the base text word by word); and numberless (five kinds of net · four kinds of canopy). It is closed at the last with the one clause 「處處建立寶蓋、幢、幡」 tr. “with jewelled parasols, banners, and pennants set up in every place” 〔0356b29〕. Fazang, with respect to the sixty-fascicle version, judges this to be 「二見勝依報有十種莊嚴」 tr. “second, seeing the surpassing dependent recompense, there are ten kinds of adornment”, whose items are 「一七重池塹；二七重寶牆；三十億街巷；四巷僧祇眾；五僧祇寶閣；六純寶帳；七寶蓋覆；八建幢幡；九別閣王住；十善財無染，謂知如幻故、往求善友無異念故」 tr. “first, the moats and pools seven deep; second, the jewelled walls seven deep; third, the ten koṭis of streets and lanes; fourth, the asaṃkhyeya throngs in the lanes; fifth, the asaṃkhyeya jewelled pavilions; sixth, the canopies of pure jewels; seventh, the covering of jewelled parasols; eighth, the setting up of banners and pennants; ninth, the separate pavilion where the king dwells; tenth, Sudhana’s freedom from defilement, that is, because he knows it to be like an illusion, and because in going in search of a good friend he has no other thought” 〔T35n1733 0467c08–0467c12〕; the ten items Zhiyan sets up differ somewhat, being 「依報中有十，謂塹、牆、巷、人眾、樓閣、寶帳、蓋、幢、幡、王住處樓閣」 tr. “in the dependent recompense there are ten, that is: the moats, the walls, the lanes, the throngs of people, the storeyed pavilions, the jewelled canopies, the parasols, the banners, the pennants, and the storeyed pavilion where the king dwells” 〔T35n1732 0095a22–a23〕.
(5) Chengguan’s simile of the worldly king — glossing the passage in which, within the concentration, the sentient and the insentient alike come to pay homage, Chengguan takes the worldly king as a comparison:
「如世間王，德合乾坤，則麟鳳來儀、寶璧呈瑞。況於出世慈力，不令草木屈膝耶？」 tr. “As with a worldly king: when his virtue accords with heaven and earth, then the unicorn and the phoenix come to present themselves and jewelled disks appear as auspicious signs. How much more, then, with the power of a kindness that is beyond the world — would it not make grasses and trees bend the knee?” 〔T35n1735 0936b14–0936b15〕
What the simile rests upon is the auspicious response of the world; what it likens is the power of kindness beyond the world; and the sense it takes lies in the one word 「況」 tr. “how much more” — if the virtue of a worldly king can still bring auspicious signs, how much more the kindness that is beyond the world.
(6) The rhetoric of paired setting-out in what beings see — the passage 「隨心所欲，所見不同」 tr. “in accordance with what each one’s mind desires, what they see is not the same” sets out five pairs, ten clauses, one against another in the form 「或見……或見……」 tr. “some see … some see …” 〔T10n0279 0357b03–b09〕, 「或見」 tr. “some see” occurring ten times by an exact count of the base text word by word. The five pairs are: the extent, small or vast; the ground, earth and sand or every kind of jewel; the walls, heaped earth or jewelled walls; the surface of the ground, tile and stone high and low or maṇi level; and the dwellings, earth and wood or halls and storeyed pavilions. The latter side is closed at the last with 「如是一切無非妙寶」 tr. “all such things being nothing other than wondrous jewels” 〔0357b09–b10〕.
IV. Collation with Parallel Translations
The Chinese witnesses for the essential sentences of this unit’s scripture text: Śikṣānanda T279 (the base text) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, 〈Entering the Dharma Realm, chapter thirty-four〉 · fascicle forty-nine) · Prajñā T293 (the forty-fascicle Avataṃsaka, 〈Entering the Inconceivable Sphere of Liberation, the Practices and Vows of Samantabhadra〉 · fascicle thirteen). The eight collated sentences of T279 against T278 stand below as Sentences 1 through 8; the correspondence of the essential items of T293 is set up separately as Sentence 9.
Sentence 1 · The name of the city and the name of the king
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Only then did he reach the great city of Wondrous Light, and he asked the people, saying: 「妙光大城在於何所？」 tr. “Where is the great city of Wondrous Light?” The people all answered, saying: 「妙光城者，今此城是，是大光王之所住處。」 tr. “The city of Wondrous Light — this city here is it now; this is the dwelling place of King Great Light.” | T10n0279 0356a22–a24 |
| Buddhabhadra T278 | He reached the city of Good Light and asked the people, saying: 「此城何名？」 tr. “What is this city named?” They answered, saying: 「善光。」 tr. “Good Light.” | T09n0278 0709a09–a10 |
| Śikṣānanda T279 | That King Great Light constantly dwells within it | T10n0279 0356c02–c03 |
| Buddhabhadra T278 | That King Great Light constantly dwells within it | T09n0278 0709b12 |
What the variants are fastened to: (a) The name of the city differs — the eighty has 「妙光」 tr. “Wondrous Light”, the sixty has 「善光」 tr. “Good Light”; and the two commentaries gloss according to the version each relies upon, Chengguan with respect to the eighty-fascicle version giving 「無住妙慧運眾生故」 tr. “because with the wondrous wisdom of non-abiding he carries beings” 〔T35n1735 0936a20〕, and Fazang with respect to the sixty-fascicle version giving 「順理益物，業用為光」 tr. “he accords with principle and benefits things, his working being light” 〔T35n1733 0467c02〕. (b) The king’s name in both versions alike is 「大光」 tr. “Great Light”, and the one sentence 「彼大光王常處其中」 tr. “that King Great Light constantly dwells within it” is wholly identical in the two versions word for word. (c) In the section on asking the city’s name both versions alike have question and answer — the eighty’s question is 「妙光大城在於何所？」 tr. “Where is the great city of Wondrous Light?” and the people’s answer raises the king’s dwelling place besides, while the sixty’s question is 「此城何名？」 tr. “What is this city named?” and its answer gives the city’s name alone. Recorded without adjudication.
Sentence 2 · The name of the pavilion where the king constantly dwells
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Right at the center of this city there is a storeyed pavilion named Treasury of the True Dharma, adorned with asaṃkhyeya jewels, radiant and blazing, most surpassing and beyond compare, and beings who see it are never sated in mind | T10n0279 0356b29–0356c02 |
| Buddhabhadra T278 | Right at the center of this city there is a storeyed pavilion named Beings Delight to See It and Are Not Sated, adorned with asaṃkhyeya maṇi jewels | T09n0278 0709b10–b12 |
What the variants are fastened to: The pavilion’s name differs — the eighty has 「正法藏」 tr. “Treasury of the True Dharma”, and takes 「眾生見者心無厭足」 tr. “beings who see it are never sated in mind” as a descriptive clause beneath it; the sixty takes 「眾生樂見無厭」 tr. “Beings Delight to See It and Are Not Sated” directly as the pavilion’s name. The one word 「無厭」 tr. “not sated” stands in the two versions, in the one within the name and in the other outside it. Recorded without adjudication.
Sentence 3 · The names of the seven adamantine walls
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | That is to say: the adamantine wall of Lion Light, the adamantine wall of None Can Surpass It, the adamantine wall of It Cannot Be Broken Down, the adamantine wall of It Cannot Be Marred or Chipped, the adamantine wall of Firm and Unobstructed, the adamantine wall of the Treasury of the Surpassing and Wondrous Net, the adamantine wall of Free of Dust and Pure | T10n0279 0356b07–b10 |
| Buddhabhadra T278 | That is: the adamantine wall of the Lion, the adamantine wall of the Indestructible, the adamantine wall of Vigor, the wall of Indestructible Vigor, the adamantine wall of the Bottomless, the wall of the Pure Net, the adamantine wall of Free of Desire and Pure | T09n0278 0709a19–a21 |
What the variants are fastened to: (a) In both versions there are seven (seven by an exact count of the base text word by word). (b) The common name differs — the eighty has throughout 「金剛垣」 tr. “adamantine wall”, the sixty has throughout 「垣牆」 tr. “wall”, and two of its items are not crowned with 「金剛」 tr. “adamantine”. (c) As for the correspondence of the particular names, the first and the last items answer to one another well enough (Lion Light and Adamantine Lion; Free of Dust and Pure and Free of Desire and Pure), while the middle five differ: the eighty has 「無能超勝」 tr. “None Can Surpass It”, 「不可沮壞」 tr. “It Cannot Be Broken Down”, 「不可毀缺」 tr. “It Cannot Be Marred or Chipped”, 「堅固無礙」 tr. “Firm and Unobstructed”, and 「勝妙網藏」 tr. “the Treasury of the Surpassing and Wondrous Net”; the sixty has 「不可壞金剛」 tr. “Indestructible Adamant”, 「精進金剛」 tr. “Adamant of Vigor”, 「不可壞精進」 tr. “Indestructible Vigor”, 「無底金剛」 tr. “Bottomless Adamant”, and 「淨網」 tr. “Pure Net”. Recorded without adjudication.
Sentence 4 · The ten similes of the king’s body
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Like a mountain of true gold, his light and color blazing; like the sun in a clear sky, his majestic light radiant; like the moon at the full, so that those who see him are cooled; like the king of the Brahmā heaven, dwelling amid the Brahmā host | T10n0279 0356c10–c12 |
| Buddhabhadra T278 | His body of the color of true gold; like the bright clear sun, shining upon all everywhere; like the moon at the full, brightest among the host of stars; like the king of the Brahmā heaven, dwelling amid the great assembly | T09n0278 0709b17–b19 |
| Śikṣānanda T279 | Also like the great ocean, the Dharma-jewels of merit and virtue having no bound; also like the Snow Mountain, the marks and signs adorning him as a forest of trees; also like a great cloud, able to shake the Dharma-thunder and to awaken the throngs of beings; also like empty space, displaying every kind of Dharma gate as the stars and constellations | T10n0279 0356c12–c15 |
| Buddhabhadra T278 | As in the great sea there are hosts of precious jewels; as in the Snow Mountain there come forth all the good medicines; like a great dragon king, thundering forth the sound of the true aspect of all dharmas; like empty space, pure and receiving no dust or defilement | T09n0278 0709b19–b22 |
What the variants are fastened to: (a) The items on which the similes rest are for the most part the same (sun · moon · king of the Brahmā heaven · sea · Snow Mountain · empty space · Mount Sumeru · island of jewels), while the sense taken from each differs at every turn — of the sea, the eighty takes the boundlessness of the Dharma-jewels of merit and virtue, the sixty takes its having hosts of precious jewels; of the Snow Mountain, the eighty takes the marks and signs as its adornment, the sixty takes its bringing forth the good medicines; of empty space, the eighty takes its displaying the Dharma gates as stars and constellations, the sixty takes its purity in receiving no dust or defilement. (b) The simile of the shaking of the Dharma-thunder the eighty fastens to 「大雲」 tr. “a great cloud”, the sixty to 「大龍王」 tr. “a great dragon king”. (c) The eighty puts first the simile 「如真金山」 tr. “like a mountain of true gold”, which the sixty does not have in this place, having instead the direct statement 「身真金色」 tr. “his body of the color of true gold”. Recorded without adjudication.
Sentence 5 · The king tells of the practice of the Banner of Great Kindness and of being king by this Dharma
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time the king told him, saying: 「善男子！我淨修菩薩大慈幢行，我滿足菩薩大慈幢行。善男子！我於無量百千萬億乃至不可說不可說佛所，問難此法，思惟觀察，修習莊嚴。」 tr. “Son of good family! I have purely cultivated the bodhisattva practice of the Banner of Great Kindness; I have brought the bodhisattva practice of the Banner of Great Kindness to fullness. Son of good family! In the presence of measureless hundreds of thousands of myriads of koṭis, and even of unspeakably unspeakably many buddhas, I put hard questions concerning this Dharma, pondered and contemplated it, and cultivated and adorned it.” | T10n0279 0357a08–a12 |
| Buddhabhadra T278 | He answered, saying: 「善男子！我成就菩薩大慈幢行清淨滿足。我於無量不可說不可說諸佛菩薩所，聞此妙法，觀察清淨，修習莊嚴。」 tr. “Son of good family! I have accomplished the bodhisattva practice of the Banner of Great Kindness, pure and brought to fullness. In the presence of measureless, unspeakably unspeakably many buddhas and bodhisattvas, I heard this wondrous Dharma, contemplated it purely, and cultivated and adorned it.” | T09n0278 0709c09–c12 |
| Śikṣānanda T279 | By this Dharma I am king, by this Dharma I give command, by this Dharma I gather in, by this Dharma I follow after the world, by this Dharma I lead beings | T10n0279 0357a12–a13 |
| Buddhabhadra T278 | I abide in this practice, govern the country in accordance with the Dharma, contemplate beings, and act in conformity with the world | T09n0278 0709c12–c13 |
What the variants are fastened to: (a) As for where the Dharma was obtained, the eighty has 「佛所」 tr. “in the presence of buddhas”, the sixty has 「諸佛菩薩所」 tr. “in the presence of buddhas and bodhisattvas”; as for the act by which it was obtained, the eighty has 「問難此法」 tr. “I put hard questions concerning this Dharma”, the sixty has 「聞此妙法」 tr. “I heard this wondrous Dharma” — and Chengguan, with respect to the eighty-fascicle version’s 「問難」 tr. “putting hard questions”, judges it to be the wisdom that comes of hearing, saying 「問難是聞慧，以三種慧莊嚴此慈」 tr. “the putting of hard questions is the wisdom that comes of hearing; with the three kinds of wisdom he adorns this kindness” 〔T35n1735 0936b07〕; the sixty-fascicle version has here 「聞此妙法」 tr. “heard this wondrous Dharma”, without the two graphs 「問難」 tr. “putting hard questions”, and so affords no ground in its very wording for Chengguan’s judgment; yet Fazang, with respect to the sixty-fascicle version, still matches the clauses of this passage to the wisdoms of hearing, pondering, and cultivating, saying 〔T35n1733 0467c18–0467c20〕「二「我於」〔T35n1733 0467c18〕下明得法因緣，謂於多佛所聞此法。觀察者，思惠故。清淨者，思己明淨故。修習者，修惠故。莊嚴者，證得故。」 tr. “Second, from ‘I, in the presence of’ downward, is the clarifying of the causes and conditions of obtaining the Dharma, that is, in the presence of many buddhas he heard this Dharma. ‘Contemplated’ — because it is the wisdom that comes of pondering. ‘Purely’ — because his pondering is itself bright and clear. ‘Cultivated’ — because it is the wisdom that comes of cultivating. ‘Adorned’ — because it is realization attained.” . (b) In the passage on the working, the eighty sets out twelve clauses of 「以此法」 tr. “by this Dharma” (twelve by an exact count of the base text word by word), while the sixty has short clauses such as 「如法治國」 tr. “govern the country in accordance with the Dharma” and has no such parallel array. Recorded without adjudication.
Sentence 6 · Opening the treasuries, and the difference of what is seen
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | I open my treasuries and let them take what they will, and I tell them, saying: ‘Do not do any evil deeds, do not harm beings, do not give rise to any views, do not give rise to attachment. Since you are destitute, if there is anything you need, come to me and to the crossroads where four roads meet: everything of every kind is fully supplied there, take it as you please, and do not give rise to any misgiving.’ | T10n0279 0357a27–0357b02 |
| Buddhabhadra T278 | I constantly open my treasuries and tell them, saying: ‘Take of them as you please, and do not do the many evils.’ | T09n0278 0709c24–c25 |
| Śikṣānanda T279 | Some see earth and sand made into its ground, some see every kind of jewel made into its adornment; some see heaped earth made into its walls, some see jewelled walls encircling it about | T10n0279 0357b04–b06 |
| Buddhabhadra T278 | Some see it defiled, some see it pure; some see wood and stone, some see beryl; some see walls of the Indestructible Banner encircling it about | T09n0278 0709c26–c28 |
What the variants are fastened to: (a) The length of the inner speech is very far apart — the eighty has the four 「莫」 tr. “do not” and detailed words pointing out where to take, the sixty has eight graphs only. (b) In the passage on the difference of what is seen, the eighty has five pairs, ten clauses (「或見」 tr. “some see” occurring ten times by an exact count of the base text word by word), while the sixty has six clauses and does not form a paired setting-out, its sixth being 「或見不可思議樓閣，阿僧祇寶而以莊嚴」 tr. “some see storeyed pavilions beyond conceiving, adorned with asaṃkhyeya jewels” 〔T09n0278 0709c28–c29〕. Recorded without adjudication.
Sentence 7 · The heaven kings and the elephant king in the auspicious response to the concentration
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | There were ten thousand heaven kings, that is to say: the king of the heaven of the Thirty-Three, the king of the Yāma heaven, the king of the Tuṣita heaven, the king of the heaven of Good Emanations, the king of the heaven of Mastery over Others’ Emanations | T10n0279 0357b29–0357c02 |
| Buddhabhadra T278 | Ten thousand: the king of the Śakra heaven, the king of the Yāma heaven, the king of the Santuṣita heaven, the king of the heaven of Emanated Mastery, the king of the heaven of Mastery over Others’ Emanations, and the rest | T09n0278 0710a14–a16 |
| Śikṣānanda T279 | Airāvaṇa, the great elephant king, by the power of his mastery, spread out in empty space numberless great jewelled lotus flowers | T10n0279 0357c06–c07 |
| Buddhabhadra T278 | The dragon king Inabanna spread out great lotus flowers, covering empty space everywhere | T09n0278 0710a20 |
What the variants are fastened to: (a) The number of the heaven kings the eighty gives as 「十千」 tr. “ten thousand”, the sixty as 「一萬」 tr. “ten thousand” — the same number in differing words. The name of the first king the eighty gives as 「忉利天王」 tr. “the king of the heaven of the Thirty-Three”, the sixty as 「釋天王」 tr. “the king of the Śakra heaven”. (b) The class of the one who spreads the flowers the eighty gives as 「大象王」 tr. “a great elephant king”, the sixty as 「龍王」 tr. “a dragon king”; and the transliteration of the name differs too, the eighty having 「伊羅婆拏」 tr. “Airāvaṇa”, the sixty 「伊那槃那」 tr. “Inabanna”. (c) In the section of the dragon kings, the eighty has 「十千龍王起大香雲」 tr. “ten thousand dragon kings raised up great clouds of fragrance” 〔T10n0279 0357b28〕, the sixty has 「一萬龍王興黑重雲」 tr. “ten thousand dragon kings raised up dark heavy clouds” 〔T09n0278 0710a13〕; of the clouds they raise, the one is fragrant and the other dark. Recorded without adjudication.
Sentence 8 · The name of the samādhi, the humbling of himself, and the pointing to the next friend
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Son of good family! I know only this bodhisattva gate of the samādhi of according with the world with great kindness foremost | T10n0279 0357c18–c19 |
| Buddhabhadra T278 | Son of good family! I know only this bodhisattva samādhi of the practice of the Banner of Great Kindness | T09n0278 0710b02–b03 |
| Śikṣānanda T279 | Son of good family! From here toward the south there is a royal capital named Secure Abiding; there is a laywoman named Immovable. Go to her and ask: how is a bodhisattva to study the bodhisattva practice and to cultivate the bodhisattva path? | T10n0279 0358a02–a05 |
| Buddhabhadra T278 | Son of good family! From here toward the south there is a city named Secure Abiding; there is a laywoman named Immovable. Go to her and ask how a bodhisattva studies the bodhisattva practice and cultivates the bodhisattva path. | T09n0278 0710b13–b15 |
What the variants are fastened to: (a) The name of the gate concluded with differs — the eighty has 「大慈為首隨順世間三昧門」 tr. “the gate of the samādhi of according with the world with great kindness foremost”, the sixty has 「大慈幢行三昧」 tr. “the samādhi of the practice of the Banner of Great Kindness”; in the eighty the earlier text takes 「大慈幢行」 tr. “the practice of the Banner of Great Kindness” as the practice cultivated and 「大慈為首隨順世間三昧」 tr. “the samādhi of according with the world with great kindness foremost” as the concentration entered, the two names standing apart, whereas the sixty takes in the name of the concentration under the name of the practice. (b) Of the nine similes of kindness the sixty has eight (the parasol of great kindness · the great earth · the full moon · the clear sun · the bright lamp · the water-purifying pearl · the wish-fulfilling jewel-pearl · the swift wind) 〔T09n0278 0710b03–b09〕, having one item fewer than the eighty, 「為修行」 tr. “they are practice” 〔T10n0279 0357c20〕, and setting up separately instead the clause 「上、中、下品，等觀無二」 tr. “the high, the middling, and the low grades, contemplated equally and not as two”. (c) As for the place of the next friend, the eighty has 「王都」 tr. “a royal capital”, the sixty has 「城」 tr. “a city”. (d) After the taking of leave the sixty has a further passage in which Sudhana recalls King Great Light’s teaching 〔T09n0278 0710b17–0710c05〕; in the eighty-fascicle version this passage stands at the head of the next unit, and does not enter the present window. Recorded without adjudication.
Sentence 9 · The correspondence of the essential items of the forty-fascicle T293
The Avataṃsaka in forty fascicles translated by Prajñā, 〈Entering the Inconceivable Sphere of Liberation, the Practices and Vows of Samantabhadra〉, also contains this friend; its text stands at 〔T10n0293 0719b19〕–〔0722a13〕 (fascicle thirteen). The correspondence of the essential items, word for word, is as follows:
| Item | The forty-fascicle T293, verbatim, rendered | Source |
|---|---|---|
| The city’s name and the question | Only then did he reach the great city of Wondrous Light, and beside its gate he asked the people, saying: 「此名何城？何王統御？」 tr. “What is this city named? What king governs it?” The people all answered, saying: 「此妙光城，是大光王之所住處。」 tr. “This is the city of Wondrous Light; this is the dwelling place of King Great Light.” | T10n0293 0719b26–b28 |
| The pavilion where the king constantly dwells | Right at the center of this city there is a storeyed pavilion named Treasury of the Wondrous Dharma, adorned with asaṃkhyeya jewels of every color | T10n0293 0720a28–a29 |
| The king’s marks | That king is complete in the thirty-two marks of a great man, adorned in body with the eighty secondary marks | T10n0293 0720b13–b14 |
| The first clause of the intent of the giving | For the sake of gathering in all beings | T10n0293 0720c04 |
| The first three clauses of “by this Dharma” | By this Dharma I am king, by this Dharma I give command, by this Dharma I gather in | T10n0293 0720c22–c23 |
| The minds in which, with kindness foremost, they are caused to abide | And thus I cause them to abide in the mind of benefiting, the mind of giving ease, the mind of pity, the mind of gathering in, the mind of guarding beings, the mind of constantly not forsaking them, the mind of pulling out the suffering of beings without ceasing, the mind of constantly bearing suffering in the place of beings, and the mind of causing beings to abide in ease | T10n0293 0720c29–0721a03 |
| The name of the samādhi | He enters the gate of the bodhisattva great samādhi of according with the world, with great kindness foremost | T10n0293 0721b13 |
| The first simile of the pointing to the superior | They are a lofty parasol, because with the mind of kindness they shade all beings everywhere | T10n0293 0721c25 |
| The first two clauses of the pointing to the superior | And as for me, how could I know their practice, how could I speak their virtue | T10n0293 0722a04–a05 |
| The pointing to the next friend | From here toward the south there is a royal capital named Secure Abiding; there is a laywoman named Immovable | T10n0293 0722a10–a11 |
What the variants are fastened to: (a) The city’s name: the eighty and the forty both give 「妙光」 tr. “Wondrous Light”, the sixty gives 「善光」 tr. “Good Light”; the king’s name and the capital’s and person’s names of the next friend are the same in all three versions; the question the eighty gives as 「妙光大城在於何所？」 tr. “Where is the great city of Wondrous Light?”, while the forty asks besides what king governs it. (b) The pavilion where the king constantly dwells the eighty gives as 「正法藏」 tr. “Treasury of the True Dharma”, the sixty as 「眾生樂見無厭」 tr. “Beings Delight to See It and Are Not Sated”, the forty as 「妙法藏」 tr. “Treasury of the Wondrous Dharma”. (c) The king’s marks the eighty and the sixty alike give as twenty-eight, the forty as thirty-two. (d) The increase and decrease of the numbers: of the clauses of the intent of the giving closed with 「故」 tr. “because”, the forty has fourteen and the eighty twelve, while Fazang, with respect to the sixty, judges them 「十門」 tr. “ten gates” and notes 「欠一句」 tr. “one clause is wanting”; of the clauses of 「以此法」 tr. “by this Dharma”, the forty has fifteen and the eighty twelve; of the minds in which, with kindness foremost, beings are caused to abide, the forty has nine and the eighty six; of the similes of the pointing to the superior, the forty has ten, the eighty nine, and the sixty eight; of the clauses of 「能」 tr. “be able” in the pointing to the superior, the forty has twelve and the eighty ten. Recorded without adjudication.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The two names, of the practice and of the concentration, stand apart — the practice of the Banner of Great Kindness is what is cultivated, and the samādhi of according with the world with great kindness foremost is what is entered. In this unit the king twice names his own Dharma: when he first answers Sudhana he says 「我淨修菩薩大慈幢行，我滿足菩薩大慈幢行」 tr. “I have purely cultivated the bodhisattva practice of the Banner of Great Kindness; I have brought the bodhisattva practice of the Banner of Great Kindness to fullness” 〔T10n0279 0357a09〕, and at the last, in concluding, he says 「我唯知此菩薩大慈為首隨順世間三昧門」 tr. “I know only this bodhisattva gate of the samādhi of according with the world with great kindness foremost” 〔0357c18–c19〕. Chengguan judges the former to be 「總示法門」 tr. “the displaying of the Dharma gate in general”:
〔T35n1735 0936b04–0936b06〕「第三「時王告」〔T35n1735 0936b04〕下授己法界，中三：一總示法門，謂大慈首出，離染圓滿故。」 tr. “Third, from ‘at that time the king told him’ downward, is the conferring of his own Dharma realm, within which there are three: first, the displaying of the Dharma gate in general, that is, great kindness standing foremost, free of defilement and perfectly full.”
「大慈首出」 tr. “great kindness standing foremost” glosses 「幢」 tr. “banner”, and 「離染圓滿」 tr. “free of defilement and perfectly full” glosses 「淨修」 tr. “purely cultivated” and 「滿足」 tr. “brought to fullness”. And the latter, the samādhi, Chengguan fastens to the fifth of the five divisions of the working:
〔T35n1735 0936b10–0936b11〕「五「善男子此國土中」〔T35n1735 0936b10〕下以三昧攝。」 tr. “Fifth, from ‘son of good family, within this land’ downward, is the gathering in by samādhi.”
So the structure of this unit is this: one practice runs through from beginning to end, and the working at its utmost is one concentration. The sixty-fascicle version takes in both matters under the one name 「大慈幢行三昧」 tr. “the samādhi of the practice of the Banner of Great Kindness” 〔T09n0278 0710b02–b03〕.
(2) The five divisions of the working — the five skillful means of gathering beings in. Chengguan judges the king’s own statement in five:
〔T35n1735 0936b07–0936b11〕「三「我以此」〔T35n1735 0936b07〕下明其業用，於中五：一以法攝化、二「我國土中」〔T35n1735 0936b09〕下以無畏攝、三「若有眾生」〔T35n1735 0936b09〕下以財寶攝、四「此妙光城」〔T35n1735 0936b10〕下隨機遍攝、五「善男子此國土中」〔T35n1735 0936b10〕下以三昧攝。」 tr. “Third, from ‘by this I’ downward, is the clarifying of its working, within which there are five: first, gathering in and transforming by the Dharma; second, from ‘within my land’ downward, gathering in by fearlessness; third, from ‘if there are beings’ downward, gathering in by jewels and wealth; fourth, from ‘this city of Wondrous Light’ downward, gathering in everywhere according to capacity; fifth, from ‘son of good family, within this land’ downward, gathering in by samādhi.”
The five go in order from the shallow into the deep: by the Dharma (the twelve clauses of 「以此法」 tr. “by this Dharma” 〔T10n0279 0357a12–a17〕), by fearlessness (「我國土中一切眾生，皆於我所無有恐怖」 tr. “all the beings within my land have no fear of me” 〔0357a25–a26〕), by jewels and wealth (「我開庫藏恣其所取」 tr. “I open my treasuries and let them take what they will” 〔0357a27〕), gathering in everywhere according to capacity (the five pairs of differing sights), and by samādhi (the auspicious response to the entering of concentration). The first three are the king’s constant Dharma; the fourth is the difference belonging to the beings’ own part; the fifth is the king’s present realization.
(3) The sense of gathering in everywhere according to capacity — one city, and what is seen differs. Of one and the same city of Wondrous Light, beings 「隨心所欲，所見不同」 tr. “in accordance with what each one’s mind desires, what they see is not the same” 〔T10n0279 0357b03〕, some seeing it narrow and some vast, some earth and sand and some every kind of jewel. And as for why they differ, the scripture text itself brings out the cause:
「善男子！若有眾生其心清淨，曾種善根供養諸佛，發心趣向一切智道，以一切智為究竟處，及我昔時修菩薩行曾所攝受，則見此城眾寶嚴淨；餘皆見穢。」 tr. “Son of good family! If there are beings whose minds are pure, who have in the past planted roots of good and made offering to the buddhas, who have raised the mind that goes toward the path of all-knowledge and taken all-knowledge as the ultimate place of refuge, and those whom I gathered in of old when I was cultivating the bodhisattva practice, they see this city as adorned and pure with every kind of jewel; the rest all see it as foul.” 〔T10n0279 0357b10–b14〕
The causes raised are five: purity of mind; having in the past planted roots of good and made offering to the buddhas; having raised the mind that goes toward the path of all-knowledge; taking all-knowledge as the ultimate place; and having of old been gathered in by the king. The first four lie in the beings themselves, the last in the gathering in of the good friend — and so the purity or foulness of what is seen is half fastened to oneself and half fastened to conditions.
(4) The sentient and the insentient alike accomplish surpassing benefit — the great kindness of one same substance. In the passage of the entering of concentration, those whom the scripture text lists as coming to submit run from the jewelled ground and jewelled walls all the way to the venomous and evil beings, the insentient and the sentient being set out together. Upon this Chengguan sets down a general judgment:
「情與非情咸成勝益者，謂同體大慈，物我無二故。」 tr. “That the sentient and the insentient alike accomplish surpassing benefit is because of the great kindness of one same substance, in which thing and self are not two.” 〔T35n1735 0936b12–0936b13〕
The bone of the judgment lies in the four graphs 「物我無二」 tr. “thing and self are not two” — that kindness can reach to grasses, trees, earth, and stone is not because grasses and trees have minds, but because the one who is able to be kind does not see the twoness of thing and self. Chengguan further takes as a comparison the worldly king whose virtue accords with heaven and earth and so brings auspicious signs 〔T35n1735 0936b13–0936b15〕, the sense of which lies in 「況」 tr. “how much more” and not in 「同」 tr. “sameness”.
(5) The numbers of the dependent recompense are to be read as a perfect and unobstructed setting forth of the Dharma by symbol. The city’s ten yojanas and its ten koṭis of thoroughfares cannot be reconciled by worldly measure, and upon this Chengguan sets up a way of reading:
「云十由旬者，欲明圓滿。既有十億衢道，道各無量眾生，豈世間十小由旬之所能受？故此中事物皆應圓融表法，如理思之。」 tr. “As for the words ‘ten yojanas’, it is to make plain fullness and completeness. Since there are ten koṭis of thoroughfares, and on each thoroughfare measureless beings, how could ten small worldly yojanas hold them? Therefore all the things and matters herein should be taken as a perfect and unobstructed setting forth of the Dharma by symbol, to be pondered according to principle.” 〔T35n1735 0936a24–0936a27〕
The point of this judgment is that the numbers of the scripture text are not to be checked against worldly measure — the ten of ten yojanas is the ten of fullness and completeness, not the ten of a measure of road. From this Chengguan extends it to the whole of the passage: 「此中事物皆應圓融表法」 tr. “all the things and matters herein should be taken as a perfect and unobstructed setting forth of the Dharma by symbol”.
(6) The carrying forward of the knowledge of illusion. This unit opens not by writing of the road but by writing of what is held in mind — from Sudhana’s 「一心正念彼王所得幻智法門」 tr. “single-mindedly and rightly holding in mind the Dharma gate of the knowledge of illusion that that king had obtained” onward, five clauses all say 「如幻」 tr. “like an illusion” 〔T10n0279 0356a17–a20〕. Fazang glosses the use of recalling the former thus:
「就念中，熏修前法令更增勝，謂例知世間一切法幻，同入法界。」 tr. “Within the recalling: perfuming and cultivating the former Dharma so as to make it grow yet more surpassing, that is, by way of example one knows that all things of the world are illusion, and so enters the Dharma realm alike.” 〔T35n1733 0467c05–0467c06〕
What the previous friend displays is illusion; what this friend displays is kindness; and that kindness can extend to the sentient and the insentient alike is precisely because one has first understood that all dharmas are illusion. Fazang fastens the joining of the two matters with the two graphs 「例知」 tr. “by way of example one knows”.
(7) The judgment of the assigned position belongs to the outlines of the ancient worthies. The name 「難得行」 tr. “the Hard-to-Obtain Practice” does not come out of the scripture text; it is what Chengguan judges 〔T35n1735 0936a17–a18〕. Fazang makes it 「尊重行」 tr. “the practice of Reverence” 〔T35n1733 0467c01〕; Zhiyan makes it 「尊重行菩薩」 tr. “the bodhisattva of the practice of Reverence” and puts it eighteenth in order 〔T35n1732 0095a16〕; Li Tongxuan makes it 「第八行林菩薩」 tr. “the eighth, the bodhisattva Grove of Practice” 〔T36n1739 0844c10〕 and matches it to the Hard-to-Obtain Practice. Within the window of this unit Chengguan gives no explicit judgment upon the assigning of positions; his explicit judgment stands in the general outline of the earlier part of this assembly, where he says: 「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, since each single position is complete in many Dharma gates, how should an ordinary mind be forbidden to practice and seek the Dharma of the good friends? — hence there is reason in not matching them. Yet within the absence of graded positions the graded positions are not obstructed; to make the positions manifest is the constant rule, and hence there is no fault in matching them either.” 〔T35n1735 0918b04–b07〕
VI. Divergent Interpretations of the Commentators
Chengguan, Huayan jing shu T35n1735 (glossing the eighty-fascicle Avataṃsaka clause by clause · the principal commentary)
Outline: 「第八大光王，寄難得行。」 tr. “The eighth, King Great Light, assigned to the Hard-to-Obtain Practice.” 〔T35n1735 0936a17–a18〕
Glossing the city’s name and the king’s name: 「城名妙光者，前位悲增，今得無住妙慧運眾生故。王名大光者，慈定之智無不該故，廣大願中皆徹照故。」 tr. “The city is named Wondrous Light because at the former position compassion increased, and now he obtains the wondrous wisdom of non-abiding by which he carries beings. The king is named Great Light because the knowledge of the concentration of kindness leaves nothing uncomprehended, and because within his vast vows all is illumined through and through.” 〔T35n1735 0936a19–0936a21〕
The dependent recompense as a perfect and unobstructed setting forth of the Dharma by symbol: 「故此中事物皆應圓融表法，如理思之。」 tr. “Therefore all the things and matters herein should be taken as a perfect and unobstructed setting forth of the Dharma by symbol, to be pondered according to principle.” 〔T35n1735 0936a26–0936a27〕
Two glosses on the proper recompense: 「處四衢道者，以四無量，用四攝法攝眾生故。二十八相者，因未滿故。」 tr. “That he is amid the crossroads where four roads meet is because with the four measureless minds he uses the four means of gathering to gather beings in. As for the twenty-eight marks, it is because the cause is not yet full.” 〔T35n1735 0936a28–0936a29〕
The three divisions of the host and retinue gathering beings in: 〔T35n1735 0936b01–0936b04〕「三「於王座前」〔T35n1735 0936b01〕下主伴攝生。於中亦三：先列所施，通情非情。六十四能，義如別說。次「一一道」〔T35n1735 0936b02〕下明能施人，即是助伴。後「為欲普攝」〔T35n1735 0936b03〕下明其施意。二三敬問，可知。」 tr. “Third, from ‘before the king’s throne’ downward, is the host and retinue gathering beings in. Within it there are likewise three: first the setting out of what is given, running through both the sentient and the insentient. As for the sixty-four arts, the sense of them is as expounded elsewhere. Next, from ‘each one of the roads’ downward, is the clarifying of the givers, who are the helping companions. Afterward, from ‘for the sake of gathering in everywhere’ downward, is the clarifying of the intent of the giving. Second and third, paying respects and inquiring, may be understood.”
The causes and conditions of obtaining the Dharma: 〔T35n1735 0936b06–0936b07〕「二「善男子我於」〔T35n1735 0936b06〕下明得法因緣。問難是聞慧，以三種慧莊嚴此慈。」 tr. “Second, from ‘son of good family, I in the presence of’ downward, is the clarifying of the causes and conditions of obtaining the Dharma. The putting of hard questions is the wisdom that comes of hearing; with the three kinds of wisdom he adorns this kindness.”
The working displayed by concentration: 〔T35n1735 0936b11–0936b12〕「於中二：先以言告。後「時大光王」〔T35n1735 0936b12〕下正以定示，顯定業用。」 tr. “Within it there are two: first the telling in words; afterward, from ‘at that time King Great Light’ downward, the direct displaying by concentration, making manifest the working of the concentration.”
Glossing the according with the world: 「慈本為物，名順世間。」 tr. “Kindness is fundamentally for the sake of things, and so it is named according with the world.” 〔T35n1735 0936b17〕
The direct gloss on this unit in the Yanyi chao T36n1736:
〔T36n1736 0677c18–0677c25〕「疏「第八大光王寄難得行」〔T36n1736 0677c18〕者，無障礙願力乃能得故。疏「二十八相因未滿」〔T36n1736 0677c19〕者，未見經論，應闕無見頂及眉間白毫、梵音、廣長舌，以《善生》等經校量最勝，故謂三十相不及毫相，三十一不及烏瑟尼沙。總合不及如來胸中所出梵音，義合將二十九相以校白毫，三十中一是梵音故。長舌無文，義為勝爾。驗之。」 tr. “As for the commentary’s words ‘the eighth, King Great Light, assigned to the Hard-to-Obtain Practice’: it is because it can be obtained only by the power of unobstructed vows. As for the commentary’s words ‘as for the twenty-eight marks, the cause is not yet full’: I have not seen it in scripture or treatise; presumably what are wanting are the invisible crown of the head, the white hair between the brows, the Brahmā voice, and the broad long tongue. Weighing which is most surpassing by such scriptures as the Shansheng, it is said that thirty marks do not come up to the mark of the hair, and thirty-one do not come up to the uṣṇīṣa; all of them together do not come up to the Brahmā voice that issues from the Tathāgata’s breast; and it accords with the sense to weigh the white hair against twenty-nine marks, since one among the thirty is the Brahmā voice. Of the long tongue there is no text; by the sense it is surpassing. Let it be verified.”
As for the four marks said to be wanting, the Chao itself marks its words as an inference not yet settled — 「未見經論，應闕」 tr. “I have not seen it in scripture or treatise; presumably what are wanting are” 〔T36n1736 0677c19–c20〕 — and at the end it leaves 「驗之」 tr. “let it be verified” 〔T36n1736 0677c24〕 to those who come after.
Chengguan’s Explicit Judgment (in the chapter-level outline · not within this friend’s window)
Upon the matching of assigned positions there are first two accounts: Master Yi and the treatise of Mount Tai 「但隨文散釋，更無別配」 tr. “merely gloss according to the text as it comes, without any separate matching” 〔T35n1735 0918b03〕, while masters such as Guangtong 「皆配地位」 tr. “all match them to the stages of position” 〔T35n1735 0918b04〕. The two accounts are recorded without adjudication. Chengguan then sets down his explicit judgment:
「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, since each single position is complete in many Dharma gates, how should an ordinary mind be forbidden to practice and seek the Dharma of the good friends? — hence there is reason in not matching them. Yet within the absence of graded positions the graded positions are not obstructed; to make the positions manifest is the constant rule, and hence there is no fault in matching them either.” 〔T35n1735 0918b04–0918b07〕
After the explicit judgment Chengguan states the form he himself takes up: 「橫竪無礙，且依古德配為五相，謂初四十一人名寄位修行相」 tr. “The crosswise and the lengthwise being unobstructed, we shall for the present follow the ancient worthies and match them as five aspects, that is, the first forty-one persons are named the aspect of cultivating practice in assigned positions” 〔T35n1735 0918b07–0918b08〕.
Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka)
The number of the position and the city’s name: 「第八尊重行善知識中，初舉法教修中，城名善光者，謂順理益物，業用為光。」 tr. “Among the good friends of the eighth, the practice of Reverence: in the first, the raising of the Dharma and the teaching to cultivate it, as for the city being named Good Light, that is, he accords with principle and benefits things, his working being light.” 〔T35n1733 0467c01–0467c02〕
The king’s name: 「王名大光者，大慈定光照益群品，攝化自在，故以為名。」 tr. “As for the king being named Great Light: the light of the concentration of great kindness illumines and benefits the throngs of beings, and he is master in gathering and transforming, and so it is taken as his name.” 〔T35n1733 0467c02–0467c03〕
The three divisions of seeking in accord with the teaching: 「第二依教趣求中三，謂敬辭、念前、至後。」 tr. “In the second, the seeking in accord with the teaching, there are three: taking respectful leave, recalling the former, and arriving at the next.” 〔T35n1733 0467c04–0467c05〕
The ten adornments of the dependent recompense: 「二見勝依報有十種莊嚴，一七重池塹；二七重寶牆；三十億街巷；四巷僧祇眾；五僧祇寶閣；六純寶帳；七寶蓋覆；八建幢幡；九別閣王住；十善財無染，謂知如幻故、往求善友無異念故。」 tr. “Second, seeing the surpassing dependent recompense, there are ten kinds of adornment: first, the moats and pools seven deep; second, the jewelled walls seven deep; third, the ten koṭis of streets and lanes; fourth, the asaṃkhyeya throngs in the lanes; fifth, the asaṃkhyeya jewelled pavilions; sixth, the canopies of pure jewels; seventh, the covering of jewelled parasols; eighth, the setting up of banners and pennants; ninth, the separate pavilion where the king dwells; tenth, Sudhana’s freedom from defilement, that is, because he knows it to be like an illusion, and because in going in search of a good friend he has no other thought.” 〔T35n1733 0467c08–0467c12〕
The ten similes of the proper recompense: 「三見勝正報具大人相，以十種喻歎美其德。二十八者，現因位未滿故。」 tr. “Third, seeing the surpassing proper recompense complete in the marks of a great man, praising his virtue with ten kinds of simile. As for the twenty-eight, it is because he manifests that the stage of the cause is not yet full.” 〔T35n1733 0467c12–0467c14〕
One clause wanting in the intent of the giving: 「下十門辨施意，欠一句。」 tr. “Below, ten gates set out the intent of the giving; one clause is wanting.” 〔T35n1733 0467c15〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track of setting forth the Dharma by symbol)
The number of the position and the glossing of the name: 「第八行林菩薩者，是難得行，主願波羅蜜。難得能得，名為行林。此智位難可昇故，名難得行。」 tr. “The eighth, the bodhisattva Grove of Practice: this is the Hard-to-Obtain Practice, presiding over the perfection of vows. What is hard to obtain he is able to obtain, and so he is named Grove of Practice. Because this station of knowledge is hard to ascend to, it is named the Hard-to-Obtain Practice.” 〔T36n1739 0844c10–0844c12〕
Fastening it to this unit’s good friend: 「如善財童子此位善知識王名大光是。」 tr. “As Sudhana the youth’s good friend at this position, the king named Great Light, is.” 〔T36n1739 0844c12〕
The working of knowledge at this position: 「第八智隨大願滿眾生意，行大饒益，普施眾生世間樂具，一切智寶悉皆施之。」 tr. “The eighth knowledge, following upon his great vows, satisfies the minds of beings, practices great benefiting, gives to beings everywhere the instruments of worldly ease, and gives away all the jewels of all-knowledge.” 〔T36n1739 0844c12–0844c14〕
Host and retinue, and the fruit: 「行林菩薩，是能行之人。日慧世界，是所修之法。此位智體增明，世界名日慧。明相眼佛，是此位之果，為此位智體增明，佛果號明相眼。」 tr. “The bodhisattva Grove of Practice is the person who is able to practice. The world Sun Wisdom is the Dharma that is cultivated. At this position the substance of knowledge grows in brightness, and so the world is named Sun Wisdom. The buddha Eye of the Mark of Brightness is the fruit of this position, for at this position the substance of knowledge grows in brightness, and so the buddha-fruit is styled Eye of the Mark of Brightness.” 〔T36n1739 0844c14–0844c17〕
Zhiyan, Souxuan ji T35n1732
The number of the position and the Dharma gate: 「第十八尊重行菩薩，王名大光，入菩薩大慈幢行法門。有三義，同前。」 tr. “The eighteenth, the bodhisattva of the practice of Reverence: the king is named Great Light, and he enters the Dharma gate of the bodhisattva practice of the Banner of Great Kindness. It has three senses, the same as before.” 〔T35n1732 0095a16–0095a18〕
The eight gates of proceeding to enter in accord with the teaching: 〔T35n1732 0095a18–0095a22〕「二依教進入中有八：一謂辭；二念前法門；三至處；四興念自知必見勝法，初問、次答、三作念生欲；五「入善光」〔T35n1732 0095a21〕下見依麁相；六「爾時善財於此」〔T35n1732 0095a21〕下見正報相；七「五體」〔T35n1732 0095a22〕下敬禮；八請問。」 tr. “Second, in the proceeding to enter in accord with the teaching there are eight: first, the taking of leave; second, recalling the former Dharma gate; third, arriving at the place; fourth, raising the thought and knowing of himself that he will surely see the surpassing Dharma — first the asking, next the answering, third the forming of the thought and the arising of desire; fifth, from ‘entering Good Light’ downward, seeing the coarse aspect of the dependent recompense; sixth, from ‘at that time Sudhana, upon this’ downward, seeing the aspect of the proper recompense; seventh, from ‘his five limbs’ downward, paying respects; eighth, making the request.”
The ten items of the dependent recompense: 「依報中有十，謂塹、牆、巷、人眾、樓閣、寶帳、蓋、幢、幡、王住處樓閣。」 tr. “In the dependent recompense there are ten, that is: the moats, the walls, the lanes, the throngs of people, the storeyed pavilions, the jewelled canopies, the parasols, the banners, the pennants, and the storeyed pavilion where the king dwells.” 〔T35n1732 0095a22–0095a23〕
The three divisions of the proper recompense: 〔T35n1732 0095a24–0095a26〕「第六善財觀生無著等正報中有三：初成前起後、二見王身、三「彼殿前」〔T35n1732 0095a25〕下申其利物相也。」 tr. “Sixth, in Sudhana’s contemplating beings without attachment and the rest, within the proper recompense there are three: first, completing what precedes and raising what follows; second, seeing the king’s body; third, from ‘before that hall’ downward, setting out the aspect of his benefiting of things.”
Zhiyan, Huayan jing kongmu zhang T45n1870
The order of the good friends is listed as 「十九王名大光」 tr. “nineteen, a king named Great Light” 〔T45n1870 0589a14〕, the one before him being 「有王名滿足」 tr. “there is a king named Fully Satisfied” and the one after him 「有優婆姨名不動」 tr. “there is a laywoman named Immovable” 〔T45n1870 0589a15〕.
Recorded without adjudication
As for the number of the position in this unit, Chengguan makes it 「難得行」 tr. “the Hard-to-Obtain Practice”, Fazang 「尊重行」 tr. “the practice of Reverence”, Zhiyan 「尊重行菩薩」 tr. “the bodhisattva of the practice of Reverence”, and Li Tongxuan 「第八行林菩薩」 tr. “the eighth, the bodhisattva Grove of Practice” 〔T36n1739 0844c10〕, matching it to the Hard-to-Obtain Practice. The ordinal numbers likewise differ: Fazang makes it the eighth, Zhiyan’s Souxuan ji the eighteenth, Zhiyan’s Kongmu zhang the nineteenth, and Li Tongxuan the eighth — the several masters’ starting points in counting their divisions differ, and each number obtained is internal to its own system. As for the glossing of the city’s name, Chengguan, with respect to the eighty-fascicle version, gives 「無住妙慧運眾生」 tr. “with the wondrous wisdom of non-abiding he carries beings”, and Fazang, with respect to the sixty-fascicle version, gives 「順理益物，業用為光」 tr. “he accords with principle and benefits things, his working being light”. As for the glossing of the king’s name, Chengguan gives 「慈定之智無不該」 tr. “the knowledge of the concentration of kindness leaves nothing uncomprehended” together with 「廣大願中皆徹照」 tr. “within his vast vows all is illumined through and through”, and Fazang gives 「大慈定光照益群品，攝化自在」 tr. “the light of the concentration of great kindness illumines and benefits the throngs of beings, and he is master in gathering and transforming”. As for the ten items of the dependent recompense, Fazang makes them the moats and pools, the jewelled walls, the streets and lanes, the asaṃkhyeya throngs in the lanes, the asaṃkhyeya jewelled pavilions, the canopies of pure jewels, the covering of jewelled parasols, the setting up of banners and pennants, the separate pavilion where the king dwells, and Sudhana’s freedom from defilement; Zhiyan makes them the moats, the walls, the lanes, the throngs of people, the storeyed pavilions, the jewelled canopies, the parasols, the banners, the pennants, and the storeyed pavilion where the king dwells — the two masters alike set up ten items and yet what they take in differs, Fazang putting 「善財無染」 tr. “Sudhana’s freedom from defilement” among the ten and Zhiyan putting 「王住處樓閣」 tr. “the storeyed pavilion where the king dwells” among the ten. As for the number of divisions in the outline, Chengguan makes four divisions, Fazang opens five under the seeing, paying of respects, and making of the request, Zhiyan opens eight under the proceeding to enter in accord with the teaching, and Li Tongxuan matches the position within his general discussion of the ten practices, while in the fascicle that treats the friends one by one he opens fifteen gates of the direct entering and five gates of the pointing to virtue and advancing onward. As for the number of clauses of the intent of the giving, Fazang, with respect to the sixty-fascicle version, says 「十門」 tr. “ten gates” and notes 「欠一句」 tr. “one clause is wanting”, while in the eighty-fascicle version this passage has twelve clauses by an exact count of the base text word by word. All these divergent glosses are the settled teachings of the ancient worthies, and are recorded here.
VII. Cross-Reading and Lineage
For the text of this unit, the chains of lineage all return directly from cross-readings the ancient worthies already made:
- Zhiyan, Huayan jing kongmu zhang T45n1870: the table of the order of the good friends lists this unit as the nineteenth — 「十九王名大光」 tr. “nineteen, a king named Great Light” 〔T45n1870 0589a14〕. This is a record of order, not a gloss of sense; and the 「有王名滿足」 tr. “there is a king named Fully Satisfied” and 「有優婆姨名不動」 tr. “there is a laywoman named Immovable” listed before and after it 〔0589a15〕 agree with the order of the good friends at the beginning and the end of this unit, and may serve as collateral evidence for this unit’s bounds.
- Fazang, Huayan jing zhigui T45n1871: a search for 「大光」 tr. “Great Light” returns one occurrence 〔T45n1871 0596b05〕, its text reading 「彼輪王放大光明。名周羅摩尼」 tr. “that wheel-turning king released a great light, named Zhouluo Maṇi” 〔T45n1871 0596b04–b05〕 — what is there named is the light released by that king, which belongs elsewhere and is not relevant to the passage of this good friend; the lack is recorded as it stands.
- The fastening to the friends before and after: the 「幻智法門」 tr. “Dharma gate of the knowledge of illusion” held in mind in the first passage of this unit 〔T10n0279 0356a17〕 carries forward from the previous friend, and the laywoman 「不動」 tr. “Immovable” pointed to in the last passage 〔0358a03–a04〕 opens toward the next friend; Fazang glosses the use of the carrying forward with 「例知世間一切法幻，同入法界」 tr. “by way of example one knows that all things of the world are illusion, and so enters the Dharma realm alike” 〔T35n1733 0467c05–c06〕. The joining of this unit with the two units before and after it is furnished by the scripture text itself, and borrows nothing from outside works.
- The treatises of the Huayan school: in the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883, these three works, a search for 「大光」 tr. “Great Light” returns 0 occurrences in each 〔nothing found〕.
- The Consciousness-Only axis: as for the four works, the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yuqie shidi lun T30n1579 · the Jieshenmi jing T16n0676, this unit does not belong to the chapter 〈The Ten Grounds〉, no chain to the Consciousness-Only axis is set up for it, and the present apparatus digs no further here.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): the unit of King Great Light begins 〔T10n0279 0356a17〕 and ends 〔0358a07 前〕. Recalling the previous friend’s Dharma gate of the knowledge of illusion 0356a17–a20 · traveling on and asking the name of the great city of Wondrous Light 0356a20–a24 · the eight clauses of rejoicing in the benefit to come 0356a24–b01 · the city’s seven jewels, moats, walls, water, and flowers 0356b02–b06 · the seven adamantine walls 0356b06–b10 · the city’s extent, eight gates, and beryl ground 0356b11–b13 · the ten koṭis of thoroughfares 0356b13–b15 · the ten kinds of storeyed pavilion and their net coverings 0356b15–b25 · the nets, canopies, parasols, banners, and pennants 0356b25–b29 · the pavilion Treasury of the True Dharma 0356b29–c03 · Sudhana without attachment 0356c03–c05 · seeing the adornment of the king’s throne 0356c05–c09 · the ten similes of the king’s body 0356c09–c16 · the heap of precious jewels before the throne 0356c16–c19 · the jewelled carriages, music, incense, and medicines 0356c19–c22 · the milk-cows, the women, and the sixty-four arts 0356c22–c25 · the twelve clauses of the giving by twenty koṭis of bodhisattvas 0356c25–0357a04 · Sudhana paying respects and inquiring 0357a04–a08 · the king tells of the practice of the Banner of Great Kindness 0357a08–a12 · the twelve clauses of “by this Dharma” 0357a12–a17 · kindness foremost and the six minds 0357a17–a20 · the thirteen clauses of causing beings to be happy once and for all 0357a20–a24 · already abiding in this practice 0357a24–a25 · gathering in by fearlessness 0357a25–a26 · gathering in by jewels and wealth, with the inner speech 0357a26–b02 · the five pairs of gathering in everywhere according to capacity 0357b02–b10 · the causes of seeing it pure or foul 0357b10–b14 · the telling in words of the gathering in by samādhi 0357b14–b19 · the auspicious response to the entering of concentration 0357b19–c17 (the shaking in six ways 0357b20 · the dwellers within the city 0357b22 · the birds and beasts 0357b25 · the hills, plains, grasses, and trees 0357b26 · the ponds, pools, springs, wells, rivers, and seas 0357b27 · the ten thousand dragon kings 0357b28 · the ten thousand heaven kings 0357b29 · the heavenly women raining clouds 0357c03 · Airāvaṇa the elephant king 0357c06 · the rākṣasas, yakṣas, and the rest 0357c10) · rising from concentration and concluding with the gate’s name 0357c17–c19 · the nine similes of kindness 0357c19–c27 · the ten clauses of humbling himself and pointing to the superior 0357c27–0358a03 · pointing to the next friend 0358a02–a05 · cherishing his virtue and taking leave 0358a05–a06. Lines of verse: none.
- Buddhabhadra T278 (the Jin translation, the principal witness for collation): the corresponding passage of this unit begins 〔T09n0278 0709a04〕 (fascicle forty-nine) and ends 〔0710b16〕. Recollecting the preceding gate of conjured transformation 0709a04–a08 · journeying to the city and asking its name 0709a08–a10 · the answer giving the city’s name 0709a10 · rejoicing in the benefit to come 0709a10–a15 · the city’s seven jewels and walls 0709a15–a22 · the ten koṭis of streets and lanes 0709a22–a24 · the pavilions and their net coverings 0709a24–b08 · the jewelled canopies, parasols, banners, and pennants 0709b08–b10 · the pavilion Beings Delight to See It and Are Not Sated 0709b10–b12 · Sudhana without defilement 0709b12–b14 · seeing the king’s proper recompense and the ten similes 0709b14–b23 · the goods, the court women, and the milk-cows before the hall 0709b23–b29 · the nine clauses of the bestowal by twenty koṭis of bodhisattvas 0709b29–c05 · Sudhana paying respects and inquiring 0709c05–c09 · the answer on the practice of the Banner of Great Kindness 0709c09–c12 · governing the country in accordance with the Dharma 0709c12–c22 · being free of dread, and the opening of the treasuries 0709c22–c25 · the difference of what is seen 0709c25–0710a02 · the five turbidities and the samādhi of conforming to the world 0710a03–a07 · the auspicious response to the entering of concentration 0710a07–a29 · rising from concentration and concluding with the gate’s name 0710b01–b03 · the eight similes of kindness 0710b03–b09 · humbling himself and pointing to the superior 0710b09–b13 · pointing to the next friend 0710b13–b15 · taking leave 0710b15–b16. What follows, 0710b17–0710c05, is the passage in which Sudhana recalls King Great Light’s teaching; in the eighty-fascicle version this text stands at the head of the next unit, and does not enter the present window.
- Chengguan, Huayan jing shu T35n1735: the direct gloss on this unit begins 0936a17 · the outline in four sections 0936a17–a23 · glossing the city’s name and the king’s name 0936a19–a21 · rejoicing in the benefit to come 0936a22 · seeing the dependent recompense 0936a23–a27 · being able to see without defilement 0936a27 · seeing the king’s proper recompense 0936a27–a29 · the three divisions of the host and retinue gathering beings in 0936b01–b04 · the three divisions of conferring his own Dharma realm 0936b04–b07 · the five divisions of the working 0936b07–b11 · the working displayed by concentration 0936b11–b12 · the sentient and the insentient alike accomplishing surpassing benefit 0936b12–b15 · humbling himself and pointing to the superior 0936b16–b17 · ending before the ninth friend, the laywoman Immovable 0936b18.
- Chengguan, Chao T36n1736: the direct gloss on this unit begins 0677c18 · the gloss on why it is assigned to the Hard-to-Obtain Practice 0677c18–c19 · the gloss on the twenty-eight marks, the cause not yet being full, with the inference of the four marks wanting 0677c19–c24 · ending before the ninth friend, the laywoman Immovable 0677c25.
- Fazang, Tanxuan ji T35n1733: the good friend of the eighth practice of Reverence begins 0467c01 · glossing the city’s name and the king’s name 0467c02–c04 · the three divisions of seeking in accord with the teaching 0467c04–c06 · the five divisions of seeing, paying respects, and making the request 0467c06–c08 · the ten adornments of the dependent recompense 0467c08–c12 · the ten similes of the proper recompense 0467c12–c14 · the host and retinue gathering beings in 0467c14–c15 · the setting forth of respects and the making of the request 0467c15–c16 · the five divisions of conferring his own Dharma realm 0467c16–c20 (the displaying of his own Dharma gate 0467c16–c17 · the causes and conditions of obtaining the Dharma matched to the wisdom of pondering, the wisdom of cultivating, and realization attained 0467c18–c20) · the four divisions of the working of the Dharma gate 0467c20–c23 · the two divisions of the power of the concentration of kindness 0467c23–c26 · the concluding of his own part 0467c26 · the three divisions of looking up and pointing to the superior in advancing 0467c26–c28 · 「第八行竟」 tr. “the eighth practice is finished” 0467c28.
- Li Tongxuan, Xin Huayan jing lun T36n1739: what is relevant to this unit stands in three places. (i) The matching of the position in the general discussion of the ten practices 0844c10–0844c17 (glossing the name 0844c10 · fastening the good friend’s name 0844c12 · the working of knowledge at this position 0844c12 · host and retinue, and the fruit 0844c14). (ii) The four gates of the previous friend’s pointing to virtue and advancing onward, within which this friend’s city-name and king-name are displayed 0972a12–0972a18 (the items of the four gates 0972a13 · glossing the city’s name Wondrous Light 0972a15–a17 · glossing the king’s name Great Light 0972a17). (iii) The long gloss upon this friend clause by clause 0972a19–0974a12 (the items of the fifteen gates of the direct entering 0972a21–b08 · the glossing of the sense according to the text begins 0972b08 · curing the weakness of knowledge and the unfullness of great compassion so as to make knowledge and compassion even 0972b10–b11 · what is seen upon entering the city as arising from knowledge and not from recompense 0972b21–b23 · the measure of the yojana, citing the Fo benxing ji jing 0972b28–c09 · the root knowledge as the great city and the differentiating knowledge as the thoroughfares 0972c12–c15 · the crossroads as setting forth the four knowledges, the four measureless minds, and the four means of gathering 0972c25–c26 · the twenty-eight marks glossed by the unfullness of the three stages of the worthy 0973a06–a09 · the eighty secondary marks 0973a16–a18 · the king’s body as a mountain of gold 0973b05 · the sixty-four arts, not yet determined 0973b06–b07 · the place of the practice of the Banner of Great Kindness in the order of positions 0973b07–b13 · the entering of samādhi as one same substance with no separate nature 0973b24–b27 · the perfection of vows as host and the other nine as retinue 0973c22–c23 · the five gates of the pointing to virtue and advancing onward 0974a01–a05 · the gloss on the next friend, the laywoman Immovable 0974a05–a12).
- Zhiyan, Souxuan ji T35n1732: what is relevant to this unit runs 0095a16–0095b08 (the number of the position and the Dharma gate 0095a16 · the eight of proceeding to enter in accord with the teaching 0095a18 · the ten of the dependent recompense 0095a22 · the three of the proper recompense 0095a24 · the gloss on the twenty-eight marks 0095a26 · the two divisions of the direct entering 0095a26–a28 · the four items of the first passage 0095a28–b02 · the five of the use of benefiting 0095b02–b05 · the three of the power of the samādhi in verifying what appears 0095b05–b07 · the three of looking up and pointing to the superior 0095b07).
- Zhiyan, Kongmu zhang T45n1870: the order of the good friends 0589a14–a15.
- Variant readings: within the range of T279 covered by this unit, 〔0356a17〕–〔0358a06〕, the Taishō base text carries 3 principal collation notes, with 1 further note of a principal entry lying outside the window recurring within it, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0356c09〕跏【大】｜加【宋】【元】【明】【宮】 · 〔0356c15〕象【大】｜像【宮】 · 〔0356c20〕妓【大】｜伎【宮】（＊同校並繫〔0357c03〕之妓字）. The 1 recurrence of a principal entry lying outside the window: 玻瓈【大】＊，頗梨【宋】【元】【宮】＊ (the principal entry stands at 〔0353c18〕 · it recurs within this window at 〔0356b02〕 and 〔0356b18〕).
- A further note upon the variant readings: 2 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0356c01〕明【CB】【麗-CB】【磧-CB】｜朋【大】 · 〔0357a12〕敕【CB】【麗-CB】｜勅【大】.
- Supplementary note on variant readings: the interlinear notes were stripped and recorded at the level of the original-text layer.
- Entries returning nothing found: the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Huayan jing zhigui T45n1871 (its one occurrence being the name of a light released by a wheel-turning king elsewhere, not relevant to this passage) — the record of a search for 「大光」 tr. “Great Light” is as given above. As for the forty-fascicle Avataṃsaka T10n0293, which also contains this chapter, the correspondence of this friend’s passage is set up as Sentence 9 above.