華嚴經 品三十九 入法界品 · 觀自在菩薩（寄等隨順一切眾生迴向）Avataṃsaka Sūtra · Entering the Dharma Realm · The Bodhisattva Avalokiteśvara (Assigned to the Dedication That Accords Equally with All Sentient Beings)
這一位老師沒有招牌。善財「處處求覓」，才在山的西面巖谷裡找到他。
他所得的門，名字很短——「菩薩大悲行解脫門」。
門裡有兩段。前一段是十一個「或」字：布施、愛語、利行、同事、現色身、現光明網、音聲、威儀、說法、神變，最後一句是「或為化現同類之形，與其共居而成熟之」——現一個與你同類的身，住下來。
後一段是十八個「怖」。從險道、熱惱一路數到「離逼迫心怖，離憂悲怖」——愈數愈近，最後一項已在心裡。
然後他說：「復作是願：『願諸眾生，若念於我，若稱我名，若見我身，皆得免離一切怖畏。』」
但救怖不是終點。他接著說，令眾生離怖畏之後，「復教令發阿耨多羅三藐三菩提心永不退轉」。
『先讓人不怕，再讓人發心。』
不先讓他不怕，他發不了心；只讓他不怕而不教他發心，那份不怕也保不住。
且看到此地。
This teacher hangs out no signboard. Sudhana had to 「處處求覓」 tr. “seek everywhere” before he found him, among the cliffs and valleys on the west side of the mountain.
The gate he has gained carries a very short name — “the bodhisattva’s liberation gate of the practice of great compassion.”
Within the gate there are two passages. The first is eleven clauses each beginning “at times”: giving, kindly speech, beneficial conduct, working alongside, manifesting a form-body, manifesting nets of light, voice and sound, deportment, expounding the Dharma, spiritual transformations — and the last clause is 「或為化現同類之形，與其共居而成熟之」 tr. “at times I manifest by transformation a shape of the same kind as theirs, and dwell together with them and bring them to ripeness” — to manifest a body of the same kind as yours, and settle down there.
The second passage is eighteen fears. They are counted from perilous roads and burning distress all the way to “parting from the fear of what presses upon the mind, parting from the fear of sorrow and grief” — the further the counting goes, the nearer it draws, and the last item is already inside the mind.
Then he says: 「復作是願：『願諸眾生，若念於我，若稱我名，若見我身，皆得免離一切怖畏。』」 tr. “I make this vow as well: ‘May all sentient beings, if they recollect me, if they call my name, if they see my body, be freed and part from every fear.’”
But rescue from fear is not the end. He goes on to say that, when sentient beings have been made to part from fear, 「復教令發阿耨多羅三藐三菩提心永不退轉」 tr. “I further teach them to raise the mind of anuttarā-samyak-saṃbodhi and never again turn back from it.”
‘First let a person stop being afraid; then let him raise the mind.’
If he is not first made unafraid, he cannot raise the mind; and if he is only made unafraid and is not taught to raise the mind, even that freedom from fear will not hold.
Let it stand here for now.
〔T10 0366〕 爾時，善財童子一心思惟彼居士教，入彼菩薩解脫之藏，得彼菩薩能隨念力，憶彼諸佛出現次第，念彼諸佛相續次第，持彼諸佛名號次第，觀彼諸佛所說妙法，知彼諸佛具足莊嚴，見彼諸佛成正等覺，了彼諸佛不思議業。 漸次遊行，至於彼山，處處求覓此大菩薩。見其西面巖谷之中，泉流縈映，樹林蓊欝，香草柔軟，右旋布地。觀自在菩薩於金剛寶石上結跏趺坐，無量菩薩皆坐寶石恭敬圍遶，而為宣說大慈悲法，令其攝受一切眾生。 善財見已，歡喜踊躍，合掌諦觀，目不暫瞬，作如是念：「善知識者，則是如來；善知識者，一切法雲；善知識者，諸功德藏；善知識者，難可值遇；善知識者，十力寶因；善知識者，無盡智炬；善知識者，福德根芽；善知識者，一切智門；善知識者，智海導師；善知識者，至一切智助道之具。」便即往詣大菩薩所。 爾時，觀自在菩薩遙見善財，告言：「善來！汝發大乘意普攝眾生，起正直心專求佛法，大悲深重救護一切，普賢妙行相續現前，大願深心圓滿清淨，勤求佛法悉能領受，積集善根恒無厭足，順善知識不違其教；從文殊師利功德智慧大海所生，其心成熟，得佛勢力；已獲廣大三昧光明，專意希求甚深妙法，常見諸佛生大歡喜，智慧清淨猶如虛空，既自明了復為他說，安住如來智慧光明。」 〔T10 0367〕 爾時，善財童子頂禮觀自在菩薩足，遶無數匝，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？我聞聖者善能教誨，願為我說！」 菩薩告言： 「善哉善哉！善男子！汝已能發阿耨多羅三藐三菩提心。 「善男子！我已成就菩薩大悲行解脫門。善男子！我以此菩薩大悲行門，平等教化一切眾生相續不斷。 「善男子！我住此大悲行門，常在一切諸如來所，普現一切眾生之前。或以布施，攝取眾生；或以愛語，或以利行，或以同事，攝取眾生；或現色身，攝取眾生；或現種種不思議色淨光明網，攝取眾生；或以音聲，或以威儀，或為說法，或現神變，令其心悟而得成熟；或為化現同類之形，與其共居而成熟之。 「善男子！我修行此大悲行門，願常救護一切眾生；願一切眾生，離險道怖，離熱惱怖，離迷惑怖，離繫縛怖，離殺害怖，離貧窮怖，離不活怖，離惡名怖，離於死怖，離大眾怖，離惡趣怖，離黑闇怖，離遷移怖，離愛別怖，離怨會怖，離逼迫身怖，離逼迫心怖，離憂悲怖。復作是願：『願諸眾生，若念於我，若稱我名，若見我身，皆得免離一切怖畏。』善男子！我以此方便，令諸眾生離怖畏已，復教令發阿耨多羅三藐三菩提心永不退轉。 「善男子！我唯得此菩薩大悲行門。如諸菩薩摩訶薩，已淨普賢一切願，已住普賢一切行，常行一切諸善法，常入一切諸三昧，常住一切無邊劫，常知一切三世法，常詣一切無邊剎，常息一切眾生惡，常長一切眾生善，常絕眾生生死流；而我云何能知能說彼功德行？」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
依教趣求（澄觀科）：憶念諸佛的七件事
那時候，善財童子一心思惟前一位居士所給的教導，進入那位菩薩的解脫之藏，得到那位菩薩能夠隨念的力量：憶念那些諸佛出現於世的次第，憶念那些諸佛前後相續的次第，執持那些諸佛名號的次第，觀察那些諸佛所說的微妙之法，了知那些諸佛具足的莊嚴，得見那些諸佛成就正等正覺，明了那些諸佛不可思議的業用。
漸次遊行：到了那座山，處處尋覓
他就漸漸地往前遊行，到了那座山，處處尋覓這一位大菩薩。
見其西面：巖谷之中的境相與說法之相
這才見到那山的西面，在巖谷之中，泉水流動而互相映帶，樹林蓊鬱茂密，香草柔軟，向右旋轉地鋪滿了地。觀自在菩薩就在金剛寶石上結跏趺坐，無量的菩薩也都坐在寶石上恭敬地圍繞著他，而他正為大眾宣說大慈悲之法，令他們攝受一切眾生。
善財見已：十句念善知識
善財見了之後，歡喜踊躍，合起掌來仔細地看，眼睛不曾眨動一下，心裡作這樣的念：「善知識，就是如來；善知識，是一切法之雲；善知識，是諸功德之藏；善知識，難得遇到；善知識，是十力的寶因（成就佛之十力的因）；善知識，是無盡的智慧火炬；善知識，是福德的根芽；善知識，是一切智之門；善知識，是智慧大海的導師；善知識，是通到一切智去的助道資具。」念完了，他就往那位大菩薩的所在去。
觀自在遙見善財：一段慰勉的話
那時候，觀自在菩薩遠遠地看見善財，就告訴他說：「善來！你發起大乘之意，普遍攝受眾生；你發起正直之心，專一地尋求佛法；你的大悲深厚，救護一切；普賢的妙行在你身上相續現前；你的大願深心圓滿而清淨；勤求佛法而全都能夠領受；積集善根而從不厭足；隨順善知識而不違背他的教導；你是從文殊師利的功德智慧大海之中所生的，你的心已經成熟，得到了佛的勢力；你已經獲得廣大的三昧光明，專心希求甚深的妙法，常常見到諸佛而生大歡喜，智慧清淨猶如虛空，既然自己已經明了，又能夠為別人解說，安住在如來的智慧光明之中。」
善財頂禮請法：菩薩要怎麼學·怎麼修
那時候，善財童子頂禮觀自在菩薩的足，繞行了無數匝，合起掌來站在一旁，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？我聽說聖者善於教誨，願您為我解說！」
稱讚授法（澄觀科）：先讚發心，後授法門之名
菩薩告訴他說：
「好啊好啊！善男子！你已經能夠發起阿耨多羅三藐三菩提心了。
「善男子！我已經成就了菩薩的大悲行解脫門。善男子！我以這個菩薩大悲行門，平等地教化一切眾生，相續而不間斷。
廣顯業用（澄觀科）：常在諸佛所，普現眾生前
「善男子！我安住在這個大悲行門之中，常常在一切諸如來的處所，又普遍地示現在一切眾生的面前。
攝取眾生的十一種方便
「有時候用布施來攝取眾生；有時候用愛語，有時候用利行，有時候用同事來攝取眾生；有時候示現色身來攝取眾生；有時候示現種種不可思議的色淨光明之網來攝取眾生；有時候用音聲，有時候用威儀，有時候為他們說法，有時候示現神通變化，使他們心裡開悟而得到成熟；有時候為他們變化示現同一類的形貌，與他們共同居住而成熟他們。
十八種怖畏之願
「善男子！我修行這個大悲行門，願常常救護一切眾生；願一切眾生：離開險道的怖畏，離開熱惱的怖畏，離開迷惑的怖畏，離開繫縛的怖畏，離開殺害的怖畏，離開貧窮的怖畏，離開不能存活的怖畏，離開惡名的怖畏，離開死亡的怖畏，離開大眾之中的怖畏，離開墮惡趣的怖畏，離開黑暗的怖畏，離開遷徙移易的怖畏，離開恩愛別離的怖畏，離開冤家會遇的怖畏，離開逼迫身的怖畏，離開逼迫心的怖畏，離開憂愁悲傷的怖畏。
又發一願：念我·稱我名·見我身
「我又發這樣的願：『願諸眾生，如果憶念我，如果稱我的名，如果見到我的身，都能夠免離一切怖畏。』
離怖之後：更教他們發心不退
「善男子！我用這個方便，令諸眾生離開怖畏之後，又教他們發起阿耨多羅三藐三菩提心，永遠不再退轉。
謙己推勝（澄觀科）：我只得到這一個門
「善男子！我只得到這個菩薩大悲行門。至於諸位菩薩摩訶薩，他們已經淨了普賢的一切願，已經住於普賢的一切行，常常修行一切諸善之法，常常入於一切諸三昧，常常安住於一切無邊之劫，常常了知一切三世之法，常常前往一切無邊之剎，常常止息一切眾生之惡，常常增長一切眾生之善，常常斷絕眾生的生死之流——而我又怎麼能夠知道、能夠解說他們的功德之行呢？」
Seeking in Accord with the Teaching (Chengguan’s Outline): The Seven Matters of Recollecting the Buddhas
At that time, Sudhana the youth single-mindedly pondered the teaching given him by the householder who came before, entered the treasury of liberation of that bodhisattva, and gained the strength of that bodhisattva’s power to recollect at will: recollecting the sequence in which those buddhas appear in the world, recollecting the sequence in which those buddhas follow one upon another, upholding the sequence of the names of those buddhas, contemplating the wondrous Dharma expounded by those buddhas, comprehending the adornments those buddhas are furnished with, seeing those buddhas accomplish right and equal awakening, and making clear the inconceivable working of those buddhas.
Traveling On Little by Little: He Came to That Mountain and Sought Everywhere
He traveled on little by little, and came to that mountain, and everywhere sought for this great bodhisattva.
Seeing the West Side: The Marks of the Place Among the Cliffs and Valleys, and the Mark of the Expounding of the Dharma
Only then did he see, on the west side of that mountain, among the cliffs and valleys, springs flowing and winding one across another, the groves of trees lush and thick, the fragrant grasses soft, spread over the ground turning toward the right. The bodhisattva Avalokiteśvara was seated cross-legged upon a boulder of adamant, and measureless bodhisattvas were seated upon the boulders as well, surrounding him with reverence, while he was expounding for the great assembly the Dharma of great kindness and compassion, causing them to gather in all sentient beings.
Sudhana Having Seen: Ten Clauses of Recollecting the Good Friend
When Sudhana had seen this, he was glad and leapt for joy; he joined his palms and looked closely, his eyes not blinking once, and in his mind he made this recollection: “The good friend is the tathāgata; the good friend is the cloud of all dharmas; the good friend is the treasury of all merit and virtue; the good friend is hard to meet with; the good friend is the jeweled cause of the ten powers (the cause by which a buddha’s ten powers are accomplished); the good friend is the inexhaustible torch of knowledge; the good friend is the sprouting root of merit; the good friend is the gate of omniscient knowledge; the good friend is the guide upon the sea of knowledge; the good friend is the equipment that aids the way and reaches to omniscient knowledge.” When the recollection was finished, he went on to where that great bodhisattva was.
Avalokiteśvara Sees Sudhana from Afar: A Passage of Consoling Encouragement
At that time, the bodhisattva Avalokiteśvara saw Sudhana from afar and said to him: “Welcome! You have raised the intention of the Great Vehicle and gather in sentient beings everywhere; you have given rise to an upright and straight mind and seek the Buddha’s Dharma with single purpose; your great compassion is deep and weighty, and you rescue and protect all; the wondrous practice of Samantabhadra follows on and appears before you without break; your great vow and deep mind are full and pure; you seek the Buddha’s Dharma diligently and are able to receive it all; you gather and accumulate roots of goodness and are never satisfied; you accord with good friends and do not go against their teaching. You are one born out of the great sea of the merit, virtue, and wisdom of Mañjuśrī; your mind has ripened, and you have gained the Buddha’s power. You have already obtained the light of the vast and great samādhi, and with intent mind you hope for and seek the utterly deep and wondrous Dharma; you constantly see the buddhas and give rise to great gladness; your wisdom is pure like empty space; and having made it clear to yourself, you are able as well to expound it for others, abiding in the light of the wisdom of the tathāgata.”
Sudhana Bows to His Feet and Asks for the Dharma: How a Bodhisattva Is to Learn, How to Cultivate
At that time, Sudhana the youth bowed to the feet of the bodhisattva Avalokiteśvara, circled him numberless times, joined his palms, stood to one side, and said: “Sagely one! I have already raised beforehand the mind of anuttarā-samyak-saṃbodhi (the mind of unsurpassed, right, and equal awakening), yet I do not know how a bodhisattva is to learn the bodhisattva practice, or how to cultivate the bodhisattva way. I have heard that the sagely one is skilled at instructing; may you expound it for me!”
Praising and Conferring the Dharma (Chengguan’s Outline): First the Praise of the Raising of the Mind, Afterward the Conferring of the Name of the Dharma Gate
The bodhisattva said to him:
“Excellent, excellent! Son of good family! You have been able to raise the mind of anuttarā-samyak-saṃbodhi.
“Son of good family! I have accomplished the bodhisattva’s liberation gate of the practice of great compassion. Son of good family! With this bodhisattva gate of the practice of great compassion I teach and transform all sentient beings equally, following on without break.
The Broad Displaying of the Working (Chengguan’s Outline): Ever in the Presence of the Buddhas, Manifesting Everywhere Before Sentient Beings
“Son of good family! Abiding in this gate of the practice of great compassion, I am ever in the presence of all the tathāgatas, and I manifest everywhere before all sentient beings.
The Eleven Skillful Means of Gathering In Sentient Beings
“At times I gather in sentient beings by giving; at times by kindly speech, at times by beneficial conduct, at times by working alongside them, I gather in sentient beings; at times I manifest a form-body to gather in sentient beings; at times I manifest all manner of inconceivable nets of pure light and form to gather in sentient beings; at times by voice and sound, at times by deportment, at times by expounding the Dharma for them, at times by manifesting spiritual transformations, I cause their minds to awaken and to reach ripeness; at times I manifest by transformation a shape of the same kind as theirs, and dwell together with them and bring them to ripeness.
The Vow Concerning the Eighteen Kinds of Fear
“Son of good family! Cultivating this gate of the practice of great compassion, I vow ever to rescue and protect all sentient beings; I vow that all sentient beings may part from the fear of perilous roads, part from the fear of burning distress, part from the fear of confusion, part from the fear of bondage, part from the fear of being killed, part from the fear of poverty, part from the fear of not making a living, part from the fear of ill repute, part from the fear of death, part from the fear of being amid a great assembly, part from the fear of falling into the evil destinies, part from the fear of darkness, part from the fear of being moved and shifted, part from the fear of parting from those they love, part from the fear of meeting those they hate, part from the fear of what presses upon the body, part from the fear of what presses upon the mind, and part from the fear of sorrow and grief.
A Further Vow: Recollecting Me · Calling My Name · Seeing My Body
“I make this vow as well: ‘May all sentient beings, if they recollect me, if they call my name, if they see my body, be freed and part from every fear.’
After Parting from Fear: He Further Teaches Them to Raise the Mind and Not Turn Back
“Son of good family! By this skillful means, when I have caused sentient beings to part from fear, I further teach them to raise the mind of anuttarā-samyak-saṃbodhi and never again turn back from it.
Humbling Himself and Pointing to the Superior (Chengguan’s Outline): I Have Gained Only This One Gate
“Son of good family! I have gained only this bodhisattva gate of the practice of great compassion. As for the bodhisattva-mahāsattvas, they have already purified all the vows of Samantabhadra, already abide in all the practices of Samantabhadra, ever practice all good dharmas, ever enter all samādhis, ever abide through all boundless kalpas, ever comprehend all dharmas of the three times, ever go to all boundless lands, ever put an end to the evils of all sentient beings, ever increase the goodness of all sentient beings, and ever cut off the stream of birth and death of sentient beings — and how could I be able to know or to expound their practices of merit and virtue?”
善財到這裡的時候，手上已經有東西了
本節起手不是走路，是憶念。善財「一心思惟彼居士教」，接著憶佛七事——出現次第、相續次第、名號次第、所說妙法、具足莊嚴、成正等覺、不思議業。
為什麼要先寫這一段？因為參學不是換題目。前一位居士所示的是「菩薩解脫之藏」，善財把它「入」了、「得」了，才走得到下一座山。經文用「入彼」「得彼」「憶彼」「念彼」「持彼」「觀彼」「知彼」「見彼」「了彼」九個動詞排下來，動詞各不相同，所對的境也各不相同。
排一個誤解：以為這是套語式的過場。若是套場，何必把七件事逐一列名。落到地上：離開一位老師之後路上帶的是什麼，決定了下一位老師身上你看得見什麼。
走路這一段，經文只給了一句
「漸次遊行，至於彼山，處處求覓此大菩薩。」全段路程只有這十七個字，而「處處求覓」四字不可略過。
為什麼要「求覓」？因為這一位善知識沒有立招牌。前面幾位或住城、或住國、或有樓閣可尋，此友在山中巖谷，善財是找了才找到的。澄觀科此段為第一段「依教趣求」，趣是往、求是覓，二字即是這一句的骨。
排一個誤解：以為善知識是被指出來就自然遇上的。經文明明寫的是「處處」。落到地上：知道了名字與方位，還有一段自己要走、自己要找的路。
為什麼經文要記「西面」
見友之處，經文寫得極細：「見其西面巖谷之中，泉流縈映，樹林蓊欝，香草柔軟，右旋布地」，然後才是「觀自在菩薩於金剛寶石上結跏趺坐」。
一句一句都柔——泉是縈映的，林是蓊欝的，草是柔軟的，地是右旋鋪成的。所說既是大慈悲法，其處便無險無峻，境與法相應。而「西面」二字，澄觀另有取義，說「在西面者，西方主殺，顯悲救故」——正因西方主殺伐，於此示現，才顯出悲之為救。他又補一義「又令歸向，本所事故」。這是澄觀就八十本之文所立之表詮，不是經文自說。
排一個誤解：以為寫景是文飾。落到地上：一個人所住的地方，本身就在說他所行的法。
他正在說的，就是他所得的
經文接著寫他在做什麼——「而為宣說大慈悲法，令其攝受一切眾生」。這一句放在善財開口之前，位置要緊。
為什麼要緊？因為善財後面要問「云何學菩薩行」，而答案在他問之前就已經在演了。而且要注意所令者何事：不是令眾生得樂，是「令其攝受一切眾生」——聽法的無量菩薩，聽完之後所做的事，仍是攝受眾生。大慈悲法之所以是法，就在它教出來的還是能悲的人。
排一個誤解：以為慈悲是一種情緒。此處的慈悲是可說、可教、可傳的一門法。落到地上：受了慈悲的人，如果只停在被安慰，那一門法還沒有傳到他身上。
十句念善知識：善財自己說的話
還沒走近，善財先起了十念，句句以「善知識者」起：則是如來、一切法雲、諸功德藏、難可值遇、十力寶因、無盡智炬、福德根芽、一切智門、智海導師、至一切智助道之具。十句而已，不多不少。
前四句就人說——是佛、是雲、是藏、難遇；後六句就用說——是因、是炬、是芽、是門、是導師、是資具。首句最重，澄觀單取而釋之，說「善知識者則是如來者，引至究竟，同於佛故」：不是說善知識即是佛身，是說他所引之處與佛所引之處同一究竟，故就引導之極說「則是如來」。
排一個誤解：以為這是恭維話。十句之中沒有一句說善知識待我好，句句說的是他能把人帶到哪裡。落到地上：檢驗自己對一位善知識的心，看的不是感激多少，是你是否真把他當作到一切智去的那條路。
還沒問，先被說中了
善財一句話還沒說，觀自在「遙見善財」就開口了，一連十餘句，全是說善財自己：發大乘意、起正直心、大悲深重、普賢妙行相續現前、大願深心圓滿清淨、勤求佛法悉能領受、積集善根恒無厭足、順善知識不違其教。末後一段說他的來處——「從文殊師利功德智慧大海所生，其心成熟，得佛勢力」。
為什麼要有這一段？澄觀判此為見敬諮問一分之第三，說「友垂讚攝大悲深厚，隨順攝受故」——垂讚本身就是攝受，是大悲之用當場現行。法藏就六十本判這一段為十句而逐句配義。
排一個誤解：以為這是客套的招呼。經文所讚沒有一句是浮語，句句可以回頭對到善財一路走來的實事。落到地上：真正的攝受，是先讓人知道他已經站在哪裡，而不是先告訴他還差多少。
已經發心了，為什麼還要問怎麼學
善財請法的話很特別：「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？」先承認已發心，再承認不知道怎麼學。
為什麼二者不衝突？因為發心是願，學行修道是路。願立而路不明，正是要問的時候；若以為發了心就自然會走，那心便只停在願上。這一問，本會五十餘位善友之前，善財問過一次又一次，字句幾乎不改——不改，正因為每一位所示之路都不同，而所問之心始終是同一個。
排一個誤解：以為問了這麼多次是重複。落到地上：同一個問題又一次還問得出口，這件事本身就是道。
先讚後授：法門的名字要等到這裡才出來
菩薩答話，第一句不是法門，是「善哉善哉！善男子！汝已能發阿耨多羅三藐三菩提心」。澄觀判授法一段為「先讚、後授」，讚在前，授在後。
為什麼要先讚？因為所授之法是大悲，而大悲之起在於能發心。若不先印定他的發心，後面十一種方便、十八種怖畏，都無處可安。這一「讚」不是禮貌，是授法的第一步。
排一個誤解：以為稱讚是為了讓人高興。落到地上：先把人已經站穩的地方點出來，他才承得住接下來要給他的東西。
大悲行解脫門：名字裡的三個字
接著才出法門之名——「我已成就菩薩大悲行解脫門」，隨即自釋其相——「我以此菩薩大悲行門，平等教化一切眾生相續不斷」。
名中三處著眼。一是「大悲」，澄觀說「平等教化即是大悲，以同體悲故云平等」——平等不是待人一律，是因為與眾生同一體，所以自然沒有厚薄。二是「行」，悲不停在心上，是走出來的。三是「門」，澄觀說「相續不斷即是行門，又門即普門，普門示現曲濟無遺故」——門之為門，在它可以進、可以出，且沒有一個機是它進不去的。
排一個誤解：以為平等心是勉強做到的一視同仁。落到地上：若悲心要靠忍住偏私才平等，那還不是同體之悲；同體之悲是連「別人」這個界都先化掉了。
上面同佛，下面同眾生
業用一分先總說，只有兩句：「我住此大悲行門，常在一切諸如來所，普現一切眾生之前。」
這兩句是一上一下。澄觀說「以上同如來妙覺真心故，常在一切諸如來所；下與眾生同大悲體故，普現一切眾生之前」——常在佛所，是因為心與佛同；普現眾生前，是因為體與眾生同。上不離佛而下不離生，中間沒有第三處。澄觀又於此處誌一事，說「然大聖久成正覺，號正法明，示為菩薩，義言等佛耳」——這是澄觀所傳，本節經文不出此語。
排一個誤解：以為『常在如來所』是說他一直待在某個佛土。落到地上：能不能普現在眾生面前，看的是有沒有一直不離開那個與佛同的心。
十一種方便：不是十一件事，是十一種進路
普現之義，經文用十一個「或」字排下來：或以布施、或以愛語、或以利行、或以同事、或現色身、或現種種不思議色淨光明網、或以音聲、或以威儀、或為說法、或現神變、或為化現同類之形。前四即四攝之事，中四就身與光與聲與儀，後三就說法、神變、同類形。
澄觀正就此數立判，說「後「或以布施」下別明普現之義，有十一句」，並將此十一句與他經之三十五應相比，說「方《法華經》三十五應，乍觀似少，義取乃多，彼三十五應，但是此中或現色身及說法耳」——彼之三十五，只是此中兩句所開。末一句最不易做：「或為化現同類之形，與其共居而成熟之」——不是現一個他仰望的身，是現一個與他同類的身，並且住下來。
排一個誤解：以為「或」是隨意選一種。十一句之中，威儀與共居二事都不出聲，可見攝生未必都要說話。落到地上：想幫一個人，先問自己願不願意與他同類、與他共居，而不是先想該說什麼。
十八種怖畏：從外面一路數到心裡
大悲行門的第二段業用，是救怖。經文一口氣列十八：險道、熱惱、迷惑、繫縛、殺害、貧窮、不活、惡名、於死、大眾、惡趣、黑闇、遷移、愛別、怨會、逼迫身、逼迫心、憂悲。
十八不是平列。澄觀判其分，說「於中三：初離世怖，有十八種：初三約煩惱，即是因怖；餘皆約果」——前三（險道、熱惱、迷惑）是能生怖之因，其餘是已成之果。他又點出其中的開合，說「縛殺貪三，不活開出」「黑闇已下，皆五怖中事」。細讀其序，確是自外而內：起初是路、是熱、是惑，中間是縛、是殺、是貧、是無以為生、是壞了名聲、是死、是眾中、是惡趣，最後是闇、是遷、是愛別、是怨會、是身逼、是心逼、是憂悲——愈到後面愈近，最後一項已在心裡。
排一個誤解：以為救怖是消災。若只是消災，何必數到「逼迫心」「憂悲」。落到地上：一個人真正過不去的怖畏，多半不在險道上，在他自己心裡那一段。
念我·稱我名·見我身
十八怖之後，經文別出一願：「復作是願：『願諸眾生，若念於我，若稱我名，若見我身，皆得免離一切怖畏。』」
前面十八句說的是所離之怖，這一句說的是能離之因。澄觀正如此判，說「二「復作」下即能離因。念即是意，三業皆益故」——念是意業、稱名是語業、見身是身業，三業各是一條入路，三業都能得益。要緊的是：這一段是善知識自己發的願，不是勸善財去念誰。經文此處是觀自在自陳其大悲行門的內容。
排一個誤解：以為這是把救護寄託在他人身上。三業之中，念、稱、見都要那個怖畏的人自己動一下。落到地上：所謂感應，一頭是願力早已在那裡，另一頭是你肯不肯動那一念。
離了怖畏之後，還有一件事
救怖不是終點。經文接著說：「善男子！我以此方便，令諸眾生離怖畏已，復教令發阿耨多羅三藐三菩提心永不退轉。」
「以此方便」四字，把前面所有的離怖都定了性——它們是方便，不是究竟。澄觀說「三「我以此」下令進大心，方能究竟離二死怖」：世間十八怖離了，還有生死之怖未離，要離那個，只有發大心一路。所以大悲行門的次第是：先讓人不怕，再讓人發心；不先讓他不怕，他發不了心；只讓他不怕而不教他發心，那份不怕也保不住。
排一個誤解：以為慈悲的目的就是拔苦。落到地上：真的幫到一個人，是他從此不必再靠你才不害怕。
我只得這一個門
法說完了，這一位久成正覺的大士說：「善男子！我唯得此菩薩大悲行門。」本會每一位善友都有這一句，而澄觀在此友下特別加了一語，說「第四「我唯」下謙己推勝。久成正覺尚不失謙」。
為什麼要特別加？因為此友之身分不同——澄觀既已誌其「久成正覺，號正法明」，那麼「我唯得此」四字就不是自度不足，是示現。示現什麼？示現一個已到究竟的人，說起自己所得，仍只說一門。
排一個誤解：以為謙辭是修辭。若是修辭，後面不必接十句實實在在的推勝。落到地上：能說清楚自己得的是哪一個門，比說得出很多門更難。
推勝十事：兩個「已」與八個「常」
推勝之語共十事：已淨普賢一切願、已住普賢一切行、常行一切諸善法、常入一切諸三昧、常住一切無邊劫、常知一切三世法、常詣一切無邊剎、常息一切眾生惡、常長一切眾生善、常絕眾生生死流。前二以「已」起，後八以「常」起，末以一問收——「而我云何能知能說彼功德行？」
二「已」是所成——普賢之願已淨、普賢之行已住，這是根。八「常」是恒行——行善、入定、住劫、知法、詣剎，是自分；息惡、長善、絕生死流，是益他。十事之末是「常絕眾生生死流」，正與本門之大悲相接：救怖救到底，就是斷那條流。
排一個誤解：以為推勝是把話讓給別人。經文所推之十事，沒有一事在此友之外——他自己正在做的，就是第八第九第十。落到地上：真正的推勝不是說我不行，是說這件事還大得很，我只在其中一門上盡我的力。
承衍
本節之文，向下所開之流有三條線。
其一是名號之線。此友之名，八十本作「觀自在」，六十本作「觀世音」，四十本亦作「觀自在」。澄觀不判孰為正譯，而歸其異於梵本自有二種，說「然梵本之中自有二種不同，故譯者隨異」，又就取義之圓否說「今取義圓，故云自在」；末更就能所開之，說「然觀即能觀，通一切觀」「若云自在，乃屬能化之用」。法藏所傳為三號，並分屬三業，說「若偏就語業名觀世音，以業用多故」「若就身語名光世音，以身光照及故」「若具三輪，攝物無礙名觀自在」。李通玄則就本位之為處世慈悲門而取悲之號，說「今此第七隨順一切眾生迴向，成處世慈悲門，以光世音名是慈悲之號，以為表位行門令昇進也」。三家所傳並錄不判。
其二是處所之線。山名經文不出，唯作「至於彼山」。澄觀作「補怛落迦」而釋云「此云小白華樹」，並取「香氣遠聞，聞見必欣是隨順義」以合本位之隨順；李通玄作「補怛洛迦」而云「此云小白花樹，山多生白花樹，其花甚香，香氣遠及」，取義在「以謙下極小為行也」；法藏就六十本之「光明山」而傳其天竺本名為「逋多羅山」，並云「以義譯之名小樹蔓莊嚴山」。同一山而三家所出之名與所取之義各異，並錄不判。至於友之所住之向，澄觀就八十本「西面」取「西方主殺，顯悲救故」，法藏就六十本「西阿」取「謂據山阿面東而住，是向明之相也」——二本文字既異，二家之表亦異，誌錄不判。
其三是寄位之線。此友寄第七等隨順一切眾生迴向，這是澄觀承古德之科，非經文自標。澄觀於品科處自出持平之語：「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。」——配位與不配位二說皆有理，寄位是常規之顯，配之亦無所失。澄觀出其名而以友名合之，說「善友名觀自在者，三業歸向必六通赴緣，攝利難思名觀自在，由此能遍隨順眾生」——觀自在之所以配此位，正在「遍隨順」三字。法藏就六十本所出之位名作「隨順等觀一切眾生迴向」，李通玄作「隨順一切眾生迴向」，三家位名不齊而所配之次皆第七，誌錄不判。
一節之文，前半是找，後半是不怕。找了處處，才見得到一位不設招牌的老師；聽了十八種怖畏，才知道慈悲不是一種心情，是一門要一直做下去的行。
By the Time Sudhana Arrives Here, He Already Has Something in His Hands
This section begins not with walking but with recollecting. Sudhana “single-mindedly pondered the teaching of that householder,” and then recollects seven matters concerning the buddhas — the sequence of their appearing, the sequence of their following one upon another, the sequence of their names, the wondrous Dharma they expound, the adornments they are furnished with, their accomplishing of right and equal awakening, and their inconceivable working.
Why must this passage come first? Because studying under the friends is not a matter of changing the subject. What the householder before him showed was the “treasury of a bodhisattva’s liberation,” and only because Sudhana “entered” it and “gained” it could he walk as far as the next mountain. The scripture text sets down nine verbs one after another — entered, gained, recollected, called to mind, upheld, contemplated, comprehended, saw, made clear — and each verb differs from the others, as do the objects they fall upon.
One misreading must be cleared away: taking this for a formulaic interlude. Were it a mere formula, why list the seven matters one by one? Bringing it to the ground: what you carry on the road after leaving one teacher decides what you are able to see in the next.
For the Stretch of Walking, the Scripture Text Gives Only One Sentence
“He traveled on little by little, came to that mountain, and everywhere sought for this great bodhisattva.” The whole journey is given in these seventeen graphs, and the four graphs “everywhere sought for” must not be passed over.
Why must he “seek and search”? Because this good friend has set up no signboard. Several of the friends before him dwelt in a city, or in a country, or had a tower that could be found; this friend is among the cliffs and valleys of a mountain, and Sudhana found him only by searching. Chengguan makes this passage the first division, “seeking in accord with the teaching” — to proceed is to go, to seek is to search, and those two words are the bone of this one sentence.
One misreading must be cleared away: supposing that a good friend is met as a matter of course once he has been pointed out. The scripture text plainly writes “everywhere.” Bringing it to the ground: knowing the name and the direction still leaves a stretch of road you must walk and search out for yourself.
Why the Scripture Text Records the West Side
The place where the friend is seen the scripture text writes out with great fineness: “he saw, on the west side, among the cliffs and valleys, springs flowing and winding one across another, the groves of trees lush and thick, the fragrant grasses soft, spread over the ground turning toward the right,” and only afterward, “the bodhisattva Avalokiteśvara was seated cross-legged upon a boulder of adamant.”
Every clause is soft — the springs wind across one another, the groves are lush, the grasses are soft, the ground is spread turning to the right. Since what is expounded is the Dharma of great kindness and compassion, the place has nothing perilous and nothing steep about it: the setting answers to the Dharma. As for the two words “west side,” Chengguan takes a further sense from them, saying, “that it is on the west side is because the west governs killing, and so the rescuing power of compassion is displayed” — precisely because the west governs slaughter, a manifesting there displays what compassion is as a rescue. He adds a second sense as well, “and further, to cause them to turn back toward it, since that is what they served from the first.” This is an interpretive reading Chengguan sets up upon the text of the eighty-fascicle witness, and is not something the scripture text says of itself.
One misreading must be cleared away: supposing the description of the scene to be ornament. Bringing it to the ground: the place where a person dwells is itself already speaking of the Dharma he practices.
What He Is Expounding Is the Very Thing He Has Gained
The scripture text goes on to write what he is doing — “and he was expounding the Dharma of great kindness and compassion, causing them to gather in all sentient beings.” That this clause stands before Sudhana opens his mouth is a matter of position, and the position matters.
Why does it matter? Because Sudhana is about to ask “how does one learn the bodhisattva practice,” and the answer was already being performed before he asked. And note carefully what it is they are caused to do: not that sentient beings should gain happiness, but “causing them to gather in all sentient beings” — the measureless bodhisattvas who hear the Dharma, once they have heard it, still do the work of gathering in sentient beings. What makes the Dharma of great kindness and compassion a Dharma is just this, that the people it teaches out are again people capable of compassion.
One misreading must be cleared away: supposing compassion to be a kind of feeling. The kindness and compassion here is a Dharma gate that can be expounded, taught, and transmitted. Bringing it to the ground: if one who has received compassion stops at being consoled, that Dharma has not yet been transmitted to him.
Ten Clauses of Recollecting the Good Friend: Words Sudhana Speaks for Himself
Before he has drawn near, Sudhana first raises ten recollections, every clause beginning with “the good friend”: is the tathāgata, the cloud of all dharmas, the treasury of all merit and virtue, hard to meet with, the jeweled cause of the ten powers, the inexhaustible torch of knowledge, the sprouting root of merit, the gate of omniscient knowledge, the guide upon the sea of knowledge, the equipment that aids the way and reaches to omniscient knowledge. Ten clauses only, neither more nor fewer.
The first four speak of the person — he is a buddha, a cloud, a treasury, hard to meet; the latter six speak of the working — he is a cause, a torch, a sprout, a gate, a guide, equipment. The first clause weighs the most, and Chengguan singles it out to gloss, saying, “that the good friend is the tathāgata is because he leads one to the ultimate, and so is the same as a buddha”: it is not said that the good friend is the buddha’s own body, but that the place to which he leads and the place to which a buddha leads are one and the same ultimate, and so, with respect to the utmost of his leading, it is said that he “is the tathāgata.”
One misreading must be cleared away: supposing these to be words of flattery. Among the ten clauses not one says that the good friend treats me well; every clause says where he is able to bring a person. Bringing it to the ground: to examine your own mind toward a good friend, what you look at is not how much gratitude you feel, but whether you truly take him for the very road that goes to omniscient knowledge.
Before He Asks, He Is Already Spoken To
Sudhana has not yet said a word when Avalokiteśvara, “seeing Sudhana from afar,” opens his mouth, and more than ten clauses come one after another, every one of them about Sudhana himself: he has raised the intention of the Great Vehicle, given rise to an upright and straight mind, his great compassion is deep and weighty, the wondrous practice of Samantabhadra follows on and appears before him, his great vow and deep mind are full and pure, he seeks the Buddha’s Dharma diligently and is able to receive it all, he gathers and accumulates roots of goodness and is never satisfied, he accords with good friends and does not go against their teaching. The last passage speaks of where he came from — “born out of the great sea of the merit, virtue, and wisdom of Mañjuśrī; his mind has ripened, and he has gained the Buddha’s power.”
Why must this passage be here? Chengguan judges it the third within the one division of seeing, paying respects, and inquiring, saying, third, from ‘at that time Avalokiteśvara’ onward, “the friend bestows praise and gathers him in, because his great compassion is deep and weighty and he accords with and gathers in” — the bestowing of praise is itself a gathering in, the working of great compassion carried out on the spot. Fazang, upon the sixty-fascicle witness, judges this passage to be ten clauses and matches a sense to each clause in turn.
One misreading must be cleared away: supposing this to be a courteous greeting. Not one clause of what the scripture praises is empty speech; every clause can be turned back and matched to the real matters of the road Sudhana has walked. Bringing it to the ground: a true gathering in is first to let a person know where he already stands, and not first to tell him how far short he falls.
He Has Already Raised the Mind — Why Then Does He Still Ask How to Learn
Sudhana’s words in asking for the Dharma are of a peculiar kind: “Sagely one! I have already raised beforehand the mind of anuttarā-samyak-saṃbodhi, yet I do not know how a bodhisattva is to learn the bodhisattva practice, or how to cultivate the bodhisattva way.” First he admits that he has raised the mind, and then he admits that he does not know how to learn.
Why do the two not conflict? Because the raising of the mind is a vow, while learning the practice and cultivating the way is a road. To have the vow established and the road unclear is exactly the moment for asking; whereas to suppose that having raised the mind one will naturally know how to walk is to leave that mind stopped at the vow. This one question Sudhana has asked once and again before the fifty and more good friends of this assembly, and the wording scarcely changes — and it does not change precisely because the road each of them shows is different, while the mind that asks is from first to last one and the same.
One misreading must be cleared away: supposing that to ask so many times is repetition. Bringing it to the ground: that the same question can still be asked aloud one more time — that fact is itself the way.
First the Praise, Afterward the Conferring: The Name of the Dharma Gate Comes Out Only Here
When the bodhisattva answers, his first sentence is not the Dharma gate but “excellent, excellent! Son of good family! You have been able to raise the mind of anuttarā-samyak-saṃbodhi.” Chengguan judges the passage of conferring the Dharma to be “first the praise, afterward the conferring,” the praise before and the conferring after.
Why must the praise come first? Because what is conferred is great compassion, and the rising of great compassion lies in being able to raise the mind. If his raising of the mind were not first sealed and settled, the eleven skillful means and the eighteen fears that follow would have no place to rest. This one “praise” is not politeness; it is the first step of conferring the Dharma.
One misreading must be cleared away: supposing that praise is meant to make a person happy. Bringing it to the ground: only when the place where a person already stands firm has been pointed out can he bear what is to be given him next.
The Liberation Gate of the Practice of Great Compassion: Three Words in the Name
Only then does the name of the Dharma gate come out — “I have accomplished the bodhisattva’s liberation gate of the practice of great compassion” — and at once he glosses its mark himself: “with this bodhisattva gate of the practice of great compassion I teach and transform all sentient beings equally, following on without break.”
Three places in the name are to be looked at. The first is “great compassion,” of which Chengguan says, “that he teaches and transforms equally is itself great compassion, and because the compassion is of one substance with them, it is called equal” — equality is not treating people all alike, but rather that, being of one substance with sentient beings, there is naturally neither thickness nor thinness in it. The second is “practice”: compassion does not stop in the mind, but is walked out. The third is “gate,” of which Chengguan says, “that it follows on without break is itself the gate of practice; and further, the gate is the universal gate, since the universal gate manifests and rescues by bending to each, leaving nothing out” — what makes a gate a gate is that one can go in by it and come out by it, and that there is no capacity it cannot enter.
One misreading must be cleared away: supposing an equal mind to be an evenhandedness reached by force of effort. Bringing it to the ground: if a mind of compassion must hold down its partiality in order to be equal, it is not yet the compassion of one substance; the compassion of one substance has already dissolved even the boundary of “other people.”
Above, the Same as the Buddha; Below, the Same as Sentient Beings
The one division of the working is first stated in general, in two clauses only: “abiding in this gate of the practice of great compassion, I am ever in the presence of all the tathāgatas, and I manifest everywhere before all sentient beings.”
These two clauses are one above and one below. Chengguan says, “because above he is the same as the tathāgata’s true mind of wondrous awakening, he is ever in the presence of all the tathāgatas; because below he is of one substance of great compassion with sentient beings, he manifests everywhere before all sentient beings” — ever in the presence of the buddhas, because his mind is the same as the buddhas’; manifesting before sentient beings, because his substance is the same as sentient beings’. Above he does not depart from the buddhas and below he does not depart from beings, and between the two there is no third place. Chengguan sets down one further matter here, saying, “yet this great sage long ago accomplished right awakening, and his title was Right Dharma Illumination; he manifests as a bodhisattva, and it is by way of sense that he is called equal to a buddha” — this is what Chengguan transmits, and the scripture text of this section does not bring out such words.
One misreading must be cleared away: supposing that ‘ever in the presence of the tathāgatas’ means he remains all along in some buddha-land. Bringing it to the ground: whether one can manifest everywhere before sentient beings depends on whether one has all along not departed from that mind which is the same as the buddhas’.
Eleven Skillful Means: Not Eleven Matters, but Eleven Ways In
For the sense of manifesting everywhere, the scripture text sets down eleven clauses each beginning “at times”: at times by giving, at times by kindly speech, at times by beneficial conduct, at times by working alongside, at times manifesting a form-body, at times manifesting all manner of inconceivable nets of pure light and form, at times by voice and sound, at times by deportment, at times by expounding the Dharma, at times manifesting spiritual transformations, at times manifesting by transformation a shape of the same kind. The first four are the matters of the four means of gathering in; the middle four are upon the body, the light, the sound, and the deportment; the last three are upon expounding the Dharma, spiritual transformation, and the shape of the same kind.
Chengguan sets up his judgment squarely upon this number, saying, “afterward, from ‘at times by giving’ onward, is the separate making clear of the sense of manifesting everywhere, in eleven clauses,” and he compares these eleven clauses with the thirty-five responses of another scripture, saying, “compared with the thirty-five responses of the Fahua jing, at a first glance they seem fewer, but in the sense they take they are more, for those thirty-five responses are only the manifesting of a form-body and the expounding of the Dharma among these here” — those thirty-five are only two clauses of these opened out. The last clause is the hardest to do: “at times I manifest by transformation a shape of the same kind as theirs, and dwell together with them and bring them to ripeness” — not manifesting a body he can look up to, but manifesting a body of the same kind as his, and settling down there.
One misreading must be cleared away: supposing that “at times” means picking one at will. Among the eleven clauses, deportment and dwelling together both make no sound at all, from which one can see that gathering in beings does not always require speaking. Bringing it to the ground: to help a person, first ask yourself whether you are willing to be of the same kind as he is and to dwell together with him, rather than first thinking of what ought to be said.
Eighteen Kinds of Fear: Counted from the Outside All the Way In to the Mind
The second passage of the working of the gate of the practice of great compassion is the rescuing from fear. The scripture text lists eighteen in one breath: perilous roads, burning distress, confusion, bondage, being killed, poverty, not making a living, ill repute, death, being amid a great assembly, the evil destinies, darkness, being moved and shifted, parting from those one loves, meeting those one hates, what presses upon the body, what presses upon the mind, and sorrow and grief.
The eighteen are not laid out side by side as equals. Chengguan judges their divisions, saying, “within it there are three: first, the parting from worldly fears, of which there are eighteen kinds; the first three are upon the afflictions, and these are the fears that are causes; the rest are all upon the fruits” — the first three (perilous roads, burning distress, confusion) are the causes able to give rise to fear, and the rest are fruits already formed. He points out as well the opening and gathering within them, saying, “the three of bondage, killing, and craving are opened out from the fear of not making a living,” and “from darkness onward, all are matters among the five fears.” Read closely, the sequence does indeed run from the outside inward: at the start it is the road, the heat, the confusion; in the middle it is bondage, killing, poverty, having no means of living, a ruined name, death, being amid the crowd, the evil destinies; and at the last it is darkness, displacement, parting from those one loves, meeting those one hates, pressure upon the body, pressure upon the mind, sorrow and grief — the further on, the nearer it draws, and the last item is already inside the mind.
One misreading must be cleared away: supposing the rescue from fear to be the dispelling of calamity. If it were only the dispelling of calamity, why should the counting reach “what presses upon the mind” and “sorrow and grief”? Bringing it to the ground: the fear a person truly cannot get past is for the most part not on the perilous road, but in that stretch inside his own mind.
Recollecting Me · Calling My Name · Seeing My Body
After the eighteen fears the scripture text brings out a vow of its own: “I make this vow as well: ‘May all sentient beings, if they recollect me, if they call my name, if they see my body, be freed and part from every fear.’”
The eighteen clauses before speak of the fears to be parted from; this clause speaks of the cause by which one is able to part from them. Chengguan judges it exactly so, saying, “second, from ‘I make this vow as well’ onward, is the cause of being able to part; recollecting is the mind, and all three kinds of action bring benefit” — recollecting is the action of mind, calling the name is the action of speech, seeing the body is the action of body; each of the three kinds of action is one way in, and all three are able to bring benefit. What matters here is this: this passage is a vow the good friend makes of himself, and is not an urging that Sudhana should recollect anyone. What the scripture text has in this place is Avalokiteśvara setting out for himself the content of his own gate of the practice of great compassion.
One misreading must be cleared away: supposing that this entrusts one’s rescue to another person. Among the three kinds of action, recollecting, calling, and seeing all require that the frightened person himself make some movement. Bringing it to the ground: what is called a response has, at the one end, the power of a vow that has long been standing there, and at the other end, whether you are willing to stir that one thought.
After Parting from Fear, There Is Still One More Matter
Rescue from fear is not the end. The scripture text goes on: “Son of good family! By this skillful means, when I have caused sentient beings to part from fear, I further teach them to raise the mind of anuttarā-samyak-saṃbodhi and never again turn back from it.”
The four words “by this skillful means” settle the character of everything that came before it as a parting from fear — those partings are skillful means and not the ultimate. Chengguan says, “third, from ‘by this’ onward, is the causing of them to advance in the great mind, whereby they are able at last to part utterly from the fear of the two deaths”: the eighteen worldly fears may be parted from, and yet the fear of birth and death is not yet parted from, and to part from that there is only the one road of raising the great mind. Hence the sequence of the gate of the practice of great compassion is: first let a person stop being afraid, then let him raise the mind; if he is not first made unafraid, he cannot raise the mind, and if he is only made unafraid and is not taught to raise the mind, even that freedom from fear will not hold.
One misreading must be cleared away: supposing that the aim of compassion is just the drawing out of suffering. Bringing it to the ground: truly to have helped a person is that from then on he need no longer lean on you in order not to be afraid.
I Have Gained Only This One Gate
The Dharma being expounded, this great being who long ago accomplished right awakening says: “Son of good family! I have gained only this bodhisattva gate of the practice of great compassion.” Every good friend of this assembly has this one sentence, and under this friend Chengguan adds a remark of his own, saying, “fourth, from ‘I have gained only’ onward, is the humbling of himself and the pointing to the superior. Having long ago accomplished right awakening, he still does not fail in humility.”
Why add it here in particular? Because this friend’s standing is not the same as the others’ — Chengguan having already set down that he “long ago accomplished right awakening, his title being Right Dharma Illumination,” the four words “I have gained only” are then not an insufficiency in his own crossing over, but a manifesting. A manifesting of what? Of a person who has already reached the ultimate and who, speaking of what he himself has gained, still speaks of one gate only.
One misreading must be cleared away: supposing modest words to be a figure of speech. Were it a figure of speech, there would be no need for ten solid clauses of pointing to the superior to follow. Bringing it to the ground: to be able to say clearly which one gate it is that you have gained is harder than being able to name a great many gates.
The Ten Matters of Pointing to the Superior: Two Clauses of ‘Already’ and Eight of ‘Ever’
The words of pointing to the superior come to ten matters in all: already purified all the vows of Samantabhadra, already abiding in all the practices of Samantabhadra, ever practicing all good dharmas, ever entering all samādhis, ever abiding through all boundless kalpas, ever comprehending all dharmas of the three times, ever going to all boundless lands, ever putting an end to the evils of all sentient beings, ever increasing the goodness of all sentient beings, ever cutting off the stream of birth and death of sentient beings; the first two begin with “already,” the latter eight begin with “ever,” and the whole is closed with one question — “and how could I be able to know or to expound their practices of merit and virtue?”
The two clauses of “already” are what has been accomplished — the vows of Samantabhadra already purified, the practices of Samantabhadra already abided in; this is the root. The eight of “ever” are the constant practice — practicing goodness, entering concentration, abiding through kalpas, comprehending the dharmas, going to the lands, these are his own portion; putting an end to evil, increasing goodness, cutting off the stream of birth and death, these are the benefiting of others. The last of the ten matters is “ever cutting off the stream of birth and death of sentient beings,” which joins directly to the great compassion of this gate: to rescue from fear all the way to the end is to cut off that stream.
One misreading must be cleared away: supposing that pointing to the superior is handing the words over to someone else. Of the ten matters the scripture text points to, not one lies outside this friend — what he himself is doing at this very moment is the eighth, the ninth, and the tenth. Bringing it to the ground: a true pointing to the superior is not saying that I am unable, but saying that this matter is vast beyond measure, and that I do what strength I have in one gate of it.
Lineage
For the text of this section, three lines of what it opens out downward may be traced.
The first is the line of the name. This friend’s name the eighty-fascicle witness gives as Avalokiteśvara, the sixty-fascicle witness as Contemplator of the World’s Sounds, and the forty-fascicle witness again as Avalokiteśvara. Chengguan does not judge which is the correct rendering, but refers the difference back to there being two kinds within the Sanskrit witnesses themselves, saying, “yet within the Sanskrit witnesses there are of themselves two kinds that differ, and so the translators followed the difference,” and further, upon whether the sense taken is round and full, “now the sense taken is the round one, and therefore it is said sovereign.” At the end he opens it further upon the contemplating and the contemplated, saying, “yet contemplating is that which contemplates, and runs through every contemplating,” and “if it be said sovereign, that belongs to the working of the one who transforms.” What Fazang transmits is three titles, and he assigns them to the three kinds of action, saying, “if it be taken upon the action of speech alone, the name is Contemplator of the World’s Sounds, because the working of that is much,” “if it be taken upon body and speech, the name is Light of the World’s Sounds, because the light of his body reaches and shines,” and “if it be furnished with all three wheels, gathering in beings without obstruction, the name is Avalokiteśvara.” Li Tongxuan, upon this position being the gate of compassion within the world, takes the title of compassion, saying, “now this seventh, the dedication that accords with all sentient beings, forms the gate of compassion within the world, and since the name Light of the World’s Sounds is a title of kindness and compassion, it is taken as the gate of practice that marks the position and causes advancement.” What the three houses transmit is recorded side by side without adjudication.
The second is the line of the place. The name of the mountain the scripture text does not bring out, having only “came to that mountain.” Chengguan gives Potalaka and glosses it, saying, “here it means the small white-flowering tree,” and takes “its fragrance is smelled from afar, and whoever smells it and sees it is certain to be glad — this is the sense of according” to match the position of this friend; Li Tongxuan gives Potalaka in his own transcription and says, “here it means the small white-flowering tree; the mountain grows many white-flowering trees, and their flowers are very fragrant, the fragrance reaching far,” taking the sense to lie in “taking the humble and the utterly small as his practice”; Fazang, upon the sixty-fascicle witness’s Mountain of Light, transmits its Indian name as Mount Buduoluo, and says, “rendering it by sense, it is named the mountain adorned with small trees and creepers.” One and the same mountain, and the names the three houses bring out and the senses they take are each different; recorded side by side without adjudication. As for the direction in which the friend dwells, Chengguan, upon the eighty’s “west side,” takes “the west governs killing, and so the rescuing power of compassion is displayed,” while Fazang, upon the sixty’s “western nook,” takes “dwelling in the western nook of the mountain means that he takes his stand in the nook of the mountain and dwells facing east, which is the mark of facing toward the light” — the texts of the two witnesses differing, the interpretive readings of the two houses differ as well; recorded without adjudication.
The third is the line of the assigned position. This friend is assigned to the seventh, the dedication that accords equally with all sentient beings, and this is Chengguan’s outline in succession from the ancient worthies, not something the scripture text marks of itself. At the place of the chapter outline Chengguan brings out an evenhanded remark of his own: “both have their reason — namely, that since each single position is furnished with many Dharma gates, how should an ordinary mind be barred from practicing and seeking the Dharma of the good friends? Therefore not matching them has its reason. Yet within there being no sequence of positions the sequence of positions is not obstructed, and displaying the positions is the constant rule, so that matching them likewise loses nothing.” — both the matching and the not matching of positions have their reason, the assigned position being a display of the constant rule, and to match them loses nothing. Chengguan brings out the name and matches the friend’s name to it, saying, “that the good friend is named Avalokiteśvara is because, the three kinds of action being turned toward him, the six penetrations must answer to the occasion, and his gathering in and benefiting being beyond thought, he is named Avalokiteśvara, and by this he is able to accord with sentient beings everywhere” — why Avalokiteśvara is matched to this position lies just in the words “accord everywhere.” The name of the position Fazang brings out upon the sixty-fascicle witness is the dedication of according with and contemplating all sentient beings equally, and Li Tongxuan’s is the dedication that accords with all sentient beings; the names of the position the three houses give are not uniform, while the place they match it to is in every case the seventh; recorded without adjudication.
In the text of this one section, the first half is a searching and the second half is a not being afraid. Only by searching everywhere can one come to see a teacher who sets up no signboard; and only after hearing out the eighteen kinds of fear does one know that compassion is not a mood but a practice that must be carried on and on.
考據Apparatus
善財第二十七友觀自在菩薩，是本會少數不以奇特境界示法、而直以「大悲」二字立宗之善知識。全子一千一百餘字，無偈頌。經文之骨甚簡：善財憶前友之教而遊行、於彼山西面巖谷見菩薩結跏趺坐為眾說大慈悲法、善財念善知識十句、菩薩遙見而慰勉、善財頂禮請法、菩薩自陳所得為「菩薩大悲行解脫門」，次以十一「或」字句明普現攝生之方便，次以十八「怖」明所救之畏，末以謙己推勝十事結。澄觀科此子明言「文中但有五段，闕第六禮辭」——本會善友六段科之末段戀德禮辭，此子闕之。友名之譯，澄觀傳「觀自在」「觀世音」二號並存而歸其異於梵本；法藏傳「觀世音」「光世音」「觀自在」三號分屬語業·身語·三輪；李通玄則以「光世音」為表悲之號。三家所傳並錄不判。山名之「補怛落迦」，經文本身不出，唯見於疏論。
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）；觀自在菩薩＝〔T10 0366c12〕–〔0367b09 前〕 |
| 澄觀《華嚴經疏》 | 本節正釋起〔T35n1735 0939c27〕「第七等隨順一切眾生迴向」，訖於指示後友段〔0940b20〕 |
| 澄觀《演義鈔》 | 釋疏「第七等隨順一切眾生善根」之名與釋名段〔T36n1736 0679c29〕起 |
| 法藏《探玄記》（六十華嚴疏） | 「第七隨順等觀一切眾生迴向知識中」〔T35n1733 0471c02〕起 |
| 李通玄《新華嚴經論》 | 推德昇進五門〔T36n1739 0981b10〕；釋山名友名〔0981b13〕起；正入當位法門五門〔0981c23〕起 |
| 智儼《搜玄記》 | 本善友段有釋〔T35n1732 0096c19–0097a03〕：位名「菩薩名觀世音，入大悲法門」〔0096c20〕，科為勸教趣入·依教進入九·正入三；其名作「觀世音」，「觀自在」「補怛洛迦」二形零命中，係異譯非闕釋 |
澄觀之五段科——本節之骨（澄觀自標本節闕第六段）：
「文中但有五段，闕第六禮辭。第一依教趣求。第二「見其西面」下見敬諮問。」〔T35n1735 0940a14–0940a15〕
見敬一分先見復開三，末繫友之垂讚：
「先見，有三：初見勝依正。在西面者，西方主殺，顯悲救故。又令歸向，本所事故。二「善財見已」下彰見之益，以得勝念熏心故。」〔T35n1735 0940a15–0940a18〕
「三「爾時觀自在」下，友垂讚攝大悲深厚，隨順攝受故。二「爾時善財」下敬問可知。」〔T35n1735 0940a19–0940a21〕
稱讚授法一分開三：
「第三「菩薩告言」下稱讚授法，先讚、後授。授中三：初標名。二「我以此」下總顯體相，亦是釋名。」〔T35n1735 0940a21–0940a23〕
「三「善男子我住此」下廣顯業用，於中二：先約普門以顯業用、後約大悲。」〔T35n1735 0940a25–0940a27〕
末二段：
「第四「我唯」下謙己推勝。久成正覺尚不失謙。第五「爾時東方」下指示後友。」〔T35n1735 0940b12–0940b13〕
澄觀第五段所釋之經文（東方正趣菩薩來會）已出本節之界，屬次子，本考據唯錄疏語不錄其經文。
《演義鈔》之四分（就疏文而分）：
「疏文有四：一略釋名、二「在補怛」下略釋處、三「又觀自在」下廣釋友名、四「文中」下釋文。」〔T36n1736 0680a01–0680a03〕
法藏之三分科（就六十本）：
「第二依教趣入中亦三」〔T35n1733 0471c19〕
「第三見敬申請中亦三：初見中二，先善財見觀音、後觀音歎善財。」〔T35n1733 0471c21–0471c22〕
李通玄之二門五門：
「分為五門：一推德昇進、二示善知識方所、三舉山名補怛洛迦、四舉善知識名觀自在號觀世音、五禮敬辭退。」〔T36n1739 0981b10–0981b13〕
「第一正入當位法門中……於此段中約立五門：一念善知識教思惟昇進」〔T36n1739 0981c23–0981c25〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 觀自在 | — | 本節「觀自在菩薩於金剛寶石上結跏趺坐」〔T10n0279 0366c19–0366c20〕 | 第二十七友之名；澄觀傳梵「梵云婆盧枳底，觀也。濕伐羅，此云自在」〔T35n1735 0940a03–0940a04〕，並釋其立名之義「三業歸向必六通赴緣，攝利難思名觀自在」〔0939c28–0939c29〕 |
| 觀世音 | — | 澄觀「又觀自在者，或云觀世音」〔T35n1735 0940a03〕 | 同一菩薩之異號；澄觀傳「若云攝伐多，此云音」〔0940a04–0940a05〕，並歸二號之異於梵本「然梵本之中自有二種不同，故譯者隨異」〔0940a05–0940a06〕；六十本此子逐字作「觀世音」 |
| 光世音 | — | 法藏「觀世音者，有名光世音，有名觀自在」〔T35n1733 0471c07〕 | 第三號；法藏釋其所以「以聲字相近，是以有翻為光」〔0471c09〕，並判三號之分屬「若偏就語業名觀世音，以業用多故」〔0471c16–0471c17〕「若就身語名光世音，以身光照及故」〔0471c17–0471c18〕「若具三輪，攝物無礙名觀自在」〔0471c18–0471c19〕 |
| 補怛落迦 | — | 澄觀「在補怛落迦山者，此云小白華樹」〔T35n1735 0940a01–0940a02〕 | 友所住之山；本節經文不出山名，唯作「至於彼山」〔T10n0279 0366c17〕，據實標闕。李通玄作「補怛洛迦」〔T36n1739 0981b11〕，法藏就六十本作「逋多羅山」〔T35n1733 0471c05〕，六十本經文逕作「光明山」〔T09n0278 0718a15〕 |
| 等隨順一切眾生迴向 | — | 澄觀「第七等隨順一切眾生迴向」〔T35n1735 0939c27–0939c28〕 | 十迴向之第七；此子所寄之位，屬澄觀承古德之寄位科，非經文自標。《演義鈔》釋其名「謂以善根等心順益諸眾生故」〔T36n1736 0680a01〕 |
| 大悲行解脫門 | — | 本節「我已成就菩薩大悲行解脫門」〔T10n0279 0367a14〕 | 本友所得之法門名；六十本作「大悲法門光明之行」〔T09n0278 0718b09–0718b10〕，四十本作「菩薩大悲速疾行解脫門」〔T10n0293 0734c05〕 |
| 普門 | — | 澄觀「相續不斷即是行門，又門即普門，普門示現曲濟無遺故」〔T35n1735 0940a24–0940a25〕 | 澄觀釋「大悲行門」之門字；「普現，即普門示現」〔0940b01〕 |
| 四攝 | — | 本節「或以布施，攝取眾生；或以愛語，或以利行，或以同事，攝取眾生」〔T10n0279 0367a17–0367a19〕 | 布施·愛語·利行·同事四事；經文不出「四攝」之名，唯列四事，據實標闕 |
| 六通 | — | 澄觀「三業歸向必六通赴緣」〔T35n1735 0939c28–0939c29〕 | 《演義鈔》逐目開之「謂天眼遙觀、天耳遙聞、他心遙知、神足速赴、宿命知其可度、漏盡令其解脫」〔T36n1736 0680a04–0680a06〕 |
| 正法明 | — | 澄觀「然大聖久成正覺，號正法明，示為菩薩，義言等佛耳」〔T35n1735 0940b01–0940b02〕 | 澄觀所傳本友久成之佛號；本節經文無此語 |
| 三十五應 | — | 澄觀「方《法華經》三十五應，乍觀似少，義取乃多」〔T35n1735 0940b03–0940b04〕 | 澄觀以他經之應現數比本節十一句 |
三、譬喻·修辭
(一) 西面巖谷之境相——本節寫善知識之依處，四句皆取柔潤之象：「見其西面巖谷之中，泉流縈映，樹林蓊欝，香草柔軟，右旋布地」〔T10n0279 0366c18–0366c19〕。以境相顯法門之相——所說者是大慈悲法，故其處無險無峻。澄觀就「西面」一語取表詮：「在西面者，西方主殺，顯悲救故。又令歸向，本所事故」〔T35n1735 0940a16–0940a17〕。法藏就六十本「住山西阿」則取相反之向——「住山西阿者，謂據山阿面東而住，是向明之相也」〔T35n1733 0471c23–0471c24〕。二本文字既異，二家所取之表亦異。並錄不判。
(二) 善知識十句之排比——善財未及往詣，先起十念，句句以「善知識者」四字起：則是如來·一切法雲·諸功德藏·難可值遇·十力寶因·無盡智炬·福德根芽·一切智門·智海導師·至一切智助道之具〔T10n0279 0366c23–0366c28〕，共十句（本節「善知識者」四字十見；另「順善知識不違其教」一句在友之慰勉語中，不入此數）。十句之中，前四句就人而歎（是佛·是雲·是藏·難遇），後六句就用而歎（因·炬·芽·門·導師·資具），末句以「助道之具」收。澄觀獨取首句下一轉語：「善知識者則是如來者，引至究竟，同於佛故」〔T35n1735 0940a18–0940a19〕。法藏就六十本判此段「初八句別顯、後二句總結」〔T35n1733 0471c25–0471c26〕——六十本此段作八別二總，與八十本十句之分不同。並錄不判。
(三) 慰勉句之排比——友遙見善財而讚，自「汝發大乘意普攝眾生」至「安住如來智慧光明」〔T10n0279 0366c29–0367a08〕，一氣十餘句，多以四字為節。法藏就六十本判為十句，並逐句配義：「二「時觀音」下歎善財德中十句」〔T35n1733 0471c26〕。八十本之句數與六十本不齊，澄觀於此段唯總判「友垂讚攝大悲深厚，隨順攝受故」〔T35n1735 0940a20〕而不逐句立數。
(四) 十一「或」字句——普現攝生之方便，經文以「或」字十一起：或以布施·或以愛語·或以利行·或以同事·或現色身·或現種種不思議色淨光明網·或以音聲·或以威儀·或為說法·或現神變·或為化現同類之形〔T10n0279 0367a17–0367a23〕（「或」字本節十一見·實計）。前四即四攝，中四即色身光網音聲威儀，後三即說法·神變·同類形。澄觀正就此數立判：「後「或以布施」下別明普現之義，有十一句」〔T35n1735 0940b02–0940b03〕，並以《法華》三十五應比之：「彼三十五應，但是此中或現色身及說法耳」〔0940b04–0940b05〕。
(五) 十八「怖」之排比——所救之畏，句句以「離」字起、以「怖」字結：險道·熱惱·迷惑·繫縛·殺害·貧窮·不活·惡名·於死·大眾·惡趣·黑闇·遷移·愛別·怨會·逼迫身·逼迫心·憂悲〔T10n0279 0367a24–0367a29〕，共十八（本節「離」字二十見——十八怖各一，餘二在「令諸眾生離怖畏已」與「皆得免離一切怖畏」）。十八之中，前六就外境與煩惱（險道·熱惱·迷惑·繫縛·殺害·貧窮），中六就活與名與死與眾與趣與闇（不活·惡名·於死·大眾·惡趣·黑闇），後六就遷·愛·怨·身心之逼與憂悲（遷移·愛別·怨會·逼迫身·逼迫心·憂悲），愈後而愈內。澄觀判其分：「於中三：初離世怖，有十八種：初三約煩惱，即是因怖；餘皆約果」〔T35n1735 0940b07–0940b08〕。六十本此列作「恐怖」，序目亦不齊，見四、異譯對勘。
(六) 推勝八「常」句——謙己之後舉諸菩薩所行以推勝，前二句以「已」起（已淨普賢一切願·已住普賢一切行），次八句以「常」起（常行諸善法·常入諸三昧·常住無邊劫·常知三世法·常詣無邊剎·常息眾生惡·常長眾生善·常絕眾生生死流），末以一問結〔T10n0279 0367b04–0367b09〕。二「已」為所成，八「常」為恒行，一問為自居其分。此段之「常」字八見，皆在此十事之中。
四、異譯對勘
本節經文要句之漢譯校本三：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〉）· 般若 T293（貞元四十華嚴〈入不思議解脫境界普賢行願品〉）。四十本此段獨多觀自在說偈與善財讚偈二節，八十·六十二本俱無。
句一 念前友之教與趣求
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，善財童子一心思惟彼居士教，入彼菩薩解脫之藏，得彼菩薩能隨念力 | T10n0279 0366c12–c13 |
| 佛馱 T278 | 爾時，善財童子正念思惟彼長者教，隨順菩薩解脫之藏，正念菩薩諸憶念力 | T09n0278 0718a10–a11 |
| 般若 T293 | 爾時，善財童子蒙居士教，隨順思惟，一心正念，入彼菩薩深信解藏、得彼菩薩能隨念力 | T10n0293 0733a01–a02 |
| 實叉 T279 | 漸次遊行，至於彼山，處處求覓此大菩薩 | T10n0279 0366c17 |
| 佛馱 T278 | 漸漸遊行，至光明山，登彼山上，周遍推求 | T09n0278 0718a14–a15 |
| 般若 T293 | 漸次前行，至於彼山，處處求覓此大菩薩 | T10n0293 0733a08–a09 |
異文所繫：(甲) 前友之稱，80 與 40 作「居士」，60 作「長者」。(乙) 山名，80 與 40 唯作「彼山」不出名，60 逕出「光明山」。(丙) 「入彼菩薩解脫之藏」／「隨順菩薩解脫之藏」／「入彼菩薩深信解藏」三譯各異。誌錄不判。
句二 見友依正之相
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 見其西面巖谷之中，泉流縈映，樹林蓊欝，香草柔軟，右旋布地 | T10n0279 0366c18–c19 |
| 佛馱 T278 | 見觀世音菩薩住山西阿，處處皆有流泉、浴池，林木欝茂，地草柔軟 | T09n0278 0718a15–a17 |
| 般若 T293 | 見其西面巖谷之中，泉流縈映，樹林蓊欝，香草柔軟，右旋布地，種種名華周遍嚴飾 | T10n0293 0733a09–a11 |
| 實叉 T279 | 而為宣說大慈悲法，令其攝受一切眾生 | T10n0279 0366c21–c22 |
| 佛馱 T278 | 而為演說大慈悲經，普攝眾生 | T09n0278 0718a18–a19 |
| 般若 T293 | 而為宣說智慧光明大慈悲法，令其攝受一切眾生 | T10n0293 0733a13–a14 |
異文所繫：(甲) 80 與 40 作「西面巖谷」，60 作「住山西阿」——此一字之異即是二家表詮相反之所本（見三、譬喻·修辭（一））。(乙) 60 作「大慈悲經」，80 與 40 作「大慈悲法」。(丙) 40 於法上加「智慧光明」四字。誌錄不判。
句三 善知識十句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善知識者，則是如來；善知識者，一切法雲；善知識者，諸功德藏；善知識者，難可值遇 | T10n0279 0366c23–c25 |
| 佛馱 T278 | 善知識者，則是如來；善知識者，一切法雲；善知識者，諸功德藏；善知識者，十力妙寶；善知識者，難見難遇 | T09n0278 0718a20–a22 |
| 般若 T293 | 善知識者即是如來，善知識者一切法雲，善知識者諸功德藏，善知識者難可值遇 | T10n0293 0733a16–a18 |
| 實叉 T279 | 善知識者，十力寶因；善知識者，無盡智炬；善知識者，福德根芽；善知識者，一切智門；善知識者，智海導師；善知識者，至一切智助道之具 | T10n0279 0366c25–c28 |
| 佛馱 T278 | 善知識者，無盡智藏；善知識者，功德山王，善知識者，開發示導一切智門，能令一切入薩婆若海，究竟清淨無上菩提 | T09n0278 0718a22–a25 |
| 般若 T293 | 善知識者集一切智助道之具 | T10n0293 0733a20–a21 |
異文所繫：(甲) 60 之次第與 80 不同——「十力妙寶」在「難見難遇」之前，80 則「難可值遇」在「十力寶因」之前。(乙) 60 有「功德山王」而無「福德根芽」「智海導師」，末三句作一長句收於「究竟清淨無上菩提」，故法藏判其為「初八句別顯、後二句總結」。(丙) 末句 80 作「至一切智助道之具」，40 作「集一切智助道之具」，一「至」一「集」。誌錄不判。
句四 友之慰勉
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善來！汝發大乘意普攝眾生，起正直心專求佛法，大悲深重救護一切 | T10n0279 0366c29–0367a02 |
| 佛馱 T278 | 善來童子！專求大乘，攝取眾生，直心、深心、樂求佛法 | T09n0278 0718a26–a27 |
| 般若 T293 | 善哉！善來童子！汝發大乘意，普攝眾生 | T10n0293 0733a22–a23 |
| 實叉 T279 | 從文殊師利功德智慧大海所生，其心成熟，得佛勢力 | T10n0279 0367a04–a05 |
| 佛馱 T278 | 從文殊師利智慧功德大海所起，成就善根，得佛勢力，光明三昧 | T09n0278 0718b01–b02 |
異文所繫：(甲) 60 作「直心、深心」二心，80 作「起正直心」一句而別出「大願深心圓滿清淨」。(乙) 「功德智慧大海」／「智慧功德大海」二字互倒；「所生」／「所起」異。(丙) 40 於慰勉句首多「善哉」二字。誌錄不判。
句五 法門名與攝生方便
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 我已成就菩薩大悲行解脫門 | T10n0279 0367a14 |
| 佛馱 T278 | 我已成就大悲法門光明之行，教化成熟一切眾生 | T09n0278 0718b09–b10 |
| 般若 T293 | 我唯得此菩薩大悲速疾行解脫門 | T10n0293 0734c05 |
| 實叉 T279 | 或以布施，攝取眾生；或以愛語，或以利行，或以同事，攝取眾生 | T10n0279 0367a17–a19 |
| 佛馱 T278 | 或以惠施攝取眾生，乃至同事攝取眾生，顯現妙身不思議色攝取眾生 | T09n0278 0718b11–b13 |
異文所繫：(甲) 法門名三譯全異——80「大悲行解脫門」·60「大悲法門光明之行」·40「大悲速疾行解脫門」。(乙) 四攝之列，80 逐一出名，60 以「乃至」略中二事。(丙) 60 於此段後別出一法門名「我出生現在正念法門，名字輪法門故」〔T09n0278 0718b23–b24〕，80 與 40 無此一門。誌錄不判。
句六 十八怖與謙己推勝
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 願一切眾生，離險道怖，離熱惱怖，離迷惑怖，離繫縛怖，離殺害怖，離貧窮怖 | T10n0279 0367a24–a26 |
| 佛馱 T278 | 欲令一切離險道恐怖、熱惱恐怖、愚癡恐怖、繫縛恐怖、殺害恐怖、貧窮恐怖 | T09n0278 0718b18–b20 |
| 實叉 T279 | 而我云何能知能說彼功德行 | T10n0279 0367b09 |
| 佛馱 T278 | 我當云何能知、能說彼功德行 | T09n0278 0718c04–c05 |
| 般若 T293 | 常絕眾生生死流，常入如來正法流 | T10n0293 0734c10–c11 |
異文所繫：(甲) 80 作「怖」，60 作「恐怖」；80 逐句以「離」字起，60 以頓號連下。(乙) 第三怖 80 作「迷惑」，60 作「愚癡」；80「惡名」「惡趣」「黑闇」「遷移」「愛別」「怨會」諸目，60 作「諍訟」「惡道」「諸趣」「不同意」「愛不愛」「一切惡」，二本列目不齊，數皆十八。(丙) 推勝之事，80 十事而止於「常絕眾生生死流」，40 於其後別加「常入如來正法流」一句，又以「常觀一切諸如來，常聞一切三世法」〔T10n0293 0734c08–c09〕易 80 之「常知一切三世法」。(丁) 結問一句三本大同——80「而我云何能知能說彼功德行」·60「我當云何能知、能說彼功德行」·40 同 80 而中加頓號；此句為三本此段最穩之對位處。誌錄不判。
句七 四十本獨有之二節
| 校本 | 逐字 | 出處 |
|---|---|---|
| 般若 T293 | 爾時，觀自在菩薩說此偈已，告善財言 | T10n0293 0734c04 |
| 般若 T293 | 天人大眾阿脩羅，及與一切諸菩薩， | T10n0293 0734c17 |
| 般若 T293 | 以妙言音共稱讚，大聖智慧深如海。 | T10n0293 0734c18 |
異文所繫：四十本於十八怖之願後有觀自在放光說偈一節，於謙己推勝後有善財以偈讚菩薩一節，偈續至〔T10n0293 0735b18〕，下即接「爾時，有一菩薩名正性無異行，從於東方」〔0735b19〕。八十本與六十本此二節俱無，八十本結於謙己推勝，下即東方正趣來會。又，次友之名，八十本作「正趣」，四十本作「正性無異行」。誌錄不判。
五、宗義之經據〔眼〕
(一) 寄等隨順一切眾生迴向——寄位之判繫古德。本節所寄之位，經文不自標，唯疏家配之。澄觀於本節起首即出其位：
「第七等隨順一切眾生迴向。善友名觀自在者，三業歸向必六通赴緣，攝利難思名觀自在，由此能遍隨順眾生。」〔T35n1735 0939c27–0940a01〕
《演義鈔》釋此位之名義，並指疏之末句正是釋寄位之名：
「疏「第七等隨順一切眾生善根」者，謂以善根等心順益諸眾生故。」〔T36n1736 0679c29–0680a01〕
「「由此」下，釋寄位名。」〔T36n1736 0680a07〕
法藏就六十本所配之位名小異，作「第七隨順等觀一切眾生迴向」〔T35n1733 0471c02〕；李通玄作「第七隨順一切眾生迴向」〔T36n1739 0981b25〕。三家所出之位名不齊，而所配之次皆第七。
(二) 二號之立與梵本之異。「觀自在」「觀世音」二號，澄觀不以一者為誤，而歸其異於梵本自有二種：
「又觀自在者，或云觀世音。梵云婆盧枳底，觀也。濕伐羅，此云自在。若云攝伐多，此云音。然梵本之中自有二種不同，故譯者隨異。」〔T35n1735 0940a03–0940a06〕
其所引之證在《法華》，並以三業分屬二號：
「而《法華．觀音品》中云「觀其音聲皆得解脫」，即觀世音也。若具三業攝化，即觀自在故。彼中，初語業稱名除七災、二身業禮拜滿二願、三意業存念淨三毒。」〔T35n1735 0940a06–0940a09〕
其取捨之語則歸於義之圓否，而非號之正誤：
「而今多念觀音者，以語業用多故，又人多稱故。今取義圓，故云自在。」〔T35n1735 0940a09–0940a11〕
末復就能所開之：
「然觀即能觀，通一切觀。世是所觀，通一切世。若云音者，亦通所觀，即所救一切機。若云自在，乃屬能化之用。」〔T35n1735 0940a11–0940a13〕
(三) 普門與同體悲。法門名為「大悲行門」，澄觀釋其體相即在「平等」與「相續不斷」二語：
「二「我以此」下總顯體相，亦是釋名。平等教化即是大悲，以同體悲故云平等。相續不斷即是行門，又門即普門，普門示現曲濟無遺故。」〔T35n1735 0940a22–0940a25〕
(四) 上同下同——常在如來所·普現眾生前。經文二句相對，澄觀以上同下同判之：
「前中，先總明，以上同如來妙覺真心故，常在一切諸如來所；下與眾生同大悲體故，普現一切眾生之前。普現，即普門示現。」〔T35n1735 0940a27–0940b01〕
而於此友之位分，澄觀復下一語，明其示現菩薩之相：
「然大聖久成正覺，號正法明，示為菩薩，義言等佛耳。」〔T35n1735 0940b01–0940b02〕
(五) 十一句與三十五應。十一「或」字句之數與他經應現之數，澄觀不以多寡論其優劣，而就義之攝與不攝說：
「後「或以布施」下別明普現之義，有十一句，方《法華經》三十五應，乍觀似少，義取乃多，彼三十五應，但是此中或現色身及說法耳。」〔T35n1735 0940b02–0940b05〕
(六) 十八怖之分——因怖與果怖·所離與能離。十八怖非平列，澄觀判其前三與其餘不同類，並判本段之三分：
「二「善男子我修行」下約大悲行以顯業用，救諸怖畏故。於中三：初離世怖，有十八種：初三約煩惱，即是因怖；餘皆約果。縛殺貪三，不活開出。黑闇已下，皆五怖中事。上約所離。」〔T35n1735 0940b05–0940b09〕
「復作是願」一節，澄觀判為能離之因，而以三業配念·稱·見：
「二「復作」下即能離因。念即是意，三業皆益故。三「我以此」下令進大心，方能究竟離二死怖。」〔T35n1735 0940b09–0940b12〕
(七) 謙己推勝之判。本會諸友皆有謙己一段，澄觀於此友特下一語，繫於其久成正覺之身：
「第四「我唯」下謙己推勝。久成正覺尚不失謙。」〔T35n1735 0940b12–0940b13〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735 ·《演義鈔》T36n1736（八十華嚴逐文·主）
科：「文中但有五段，闕第六禮辭」〔T35n1735 0940a14〕
釋名：「三業歸向必六通赴緣，攝利難思名觀自在，由此能遍隨順眾生」〔T35n1735 0939c28–0940a01〕
寄位持平語（品科段·非本友窗）：「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」〔T35n1735 0918b04–0918b07〕
釋處：「在補怛落迦山者，此云小白華樹，山多此樹，香氣遠聞，聞見必欣是隨順義」〔T35n1735 0940a01–0940a03〕
二號並存：「然梵本之中自有二種不同，故譯者隨異」〔T35n1735 0940a05–0940a06〕；取號之語「今取義圓，故云自在」〔0940a10–0940a11〕
《演義鈔》開六通：「謂天眼遙觀、天耳遙聞、他心遙知、神足速赴、宿命知其可度、漏盡令其解脫。攝謂攝受，利謂利樂」〔T36n1736 0680a04–0680a06〕
《演義鈔》釋二號之分：「二中有五：一以梵言輕重分成二名。」〔T36n1736 0680a09–0680a10〕
《演義鈔》釋觀義：「相而無所著，徹見體性空無障礙，一切種智圓頓觀察」〔T36n1736 0680b11–0680b12〕
法藏《探玄記》T35n1733（六十華嚴疏）
位名：「第七隨順等觀一切眾生迴向知識中」〔T35n1733 0471c02〕
釋山名：「光明山者，彼山樹花常有光明，表大悲光明普門示現。此山在南印度南邊，天竺本名逋多羅山，此無正翻，以義譯之名小樹蔓莊嚴山。又《十一面經》在此山說。」〔T35n1733 0471c03–0471c07〕
傳梵與三號：「梵名逋盧羯底攝伐羅。逋盧羯底，此云觀。毘盧，此云光。以聲字相近，是以有翻為光。攝伐羅，此云自在。攝多，此云音。勘梵本諸經中有作攝多、有攝伐羅，是以翻譯不同也。」〔T35n1733 0471c07–0471c11〕
三號分屬：「若偏就語業名觀世音，以業用多故。若就身語名光世音，以身光照及故。若具三輪，攝物無礙名觀自在。」〔T35n1733 0471c16–0471c19〕
釋名之義：「等觀世間，隨聲救苦，名觀世音」〔T35n1733 0471c13〕
就六十本之科：「第三見敬申請中亦三：初見中二，先善財見觀音、後觀音歎善財。」〔T35n1733 0471c21–0471c22〕；十句之分「於中，初八句別顯、後二句總結」〔0471c25–0471c26〕
方位之表：「住山西阿者，謂據山阿面東而住，是向明之相也」〔T35n1733 0471c23–0471c24〕
李通玄《新華嚴經論》T36n1739（表法異軌）
五門之科：「分為五門：一推德昇進、二示善知識方所、三舉山名補怛洛迦、四舉善知識名觀自在號觀世音、五禮敬辭退。」〔T36n1739 0981b10–0981b13〕
釋山名：「山名補怛洛迦者，此云小白花樹，山多生白花樹，其花甚香，香氣遠及。為明此聖者修慈悲行門，以謙下極小為行也。」〔T36n1739 0981b13–0981b15〕；「華者，明開敷萬行故」〔0981b16〕
取號之說：「以舊經云觀世音為正，梵云光世音，以慈悲光照世間，聞苦便救」〔T36n1739 0981b19–0981b20〕
設問自答：「觀自在可無慈悲，何以要須光世音」〔T36n1739 0981b22〕；答之所據「夫一切菩薩約行成名，約名行表位」〔0981b23〕「雖一切菩薩皆具智悲二門，今以名行表昇進，要須以名表法」〔0981b23–0981b25〕
繫於本位：「今此第七隨順一切眾生迴向，成處世慈悲門，以光世音名是慈悲之號，以為表位行門令昇進也。」〔T36n1739 0981b25–0981b27〕；復云「觀自在者，但明觀照，成出世般若義自在故」〔0981b27–0981b28〕「以表觀世間苦表悲門，不如觀世音之號」〔0981b28–0981b29〕
方位之表：「意云東方是智、西方是悲，以方表法，實無方所」〔T36n1739 0981c03–0981c04〕；「而實佛國一方滿十方、一塵含法界，何有方所而存自他隔得別佛也」〔0981c08–0981c09〕
三法一人之說：「表大慈悲心恒處苦流不求出離，以觀世音主之」〔T36n1739 0981c15–0981c16〕；「即明一切處文殊、一切處普賢、一切處觀世音、一切處毘盧遮那」〔0981c18–0981c19〕
釋依處：「如海上有山多賢聖者，此約南海之上，亦主生死海上」〔T36n1739 0981c20–0981c21〕；「亦約慈悲為流泉」〔0981c22〕
正入當位五門：「於此段中約立五門：一念善知識教思惟昇進」〔T36n1739 0981c24–0981c25〕；末門「五善財頂禮申請，觀世音為說大慈悲行解脫」〔0981c29〕
智儼《搜玄記》T35n1732
本善友段有釋〔T35n1732 0096c19–0097a03〕。智儼以此位為「第二十七隨順等觀一切眾生迴向菩薩位」〔0096c19〕，云「菩薩名觀世音，入大悲法門」〔0096c20〕。其科三：初勸教趣入；二依教進入，開九，其五「見觀世音依正相」〔0096c24〕、其七「「時觀世音」下讚歎善財」〔0096c25〕；三正入，開三（歎彼發心·自分法門·仰推勝分）。自分法門中益用復二：「初辨令離十八障、二「復次」下教令發心」〔0097a02〕。其名作「觀世音」，與六十本同；「觀自在」「補怛洛迦」二形於 T35n1732 零命中，係本名之異譯，非闕釋。
誌錄不判
本節之科，澄觀作五段而自標闕第六禮辭（依教趣求·見敬諮問·稱讚授法·謙己推勝·指示後友），法藏就六十本作依教趣入·見敬申請·稱讚授法而各開三，李通玄則不依本會六段之式，別立推德昇進五門與正入當位法門五門。友名之譯，澄觀傳「觀自在」「觀世音」二號，歸其異於梵本之二種，而云「今取義圓，故云自在」；法藏傳「觀世音」「光世音」「觀自在」三號，分屬語業·身語·三輪；李通玄則明判「以舊經云觀世音為正」，並就本位之為處世慈悲門而取「光世音」之號。山名之譯，澄觀作「補怛落迦」而云小白華樹，法藏就六十本作「光明山」而傳天竺本名「逋多羅山」、以義譯為「小樹蔓莊嚴山」，李通玄作「補怛洛迦」而云小白花樹。友之住向，澄觀就八十本「西面」立西方主殺顯悲救之表，法藏就六十本「西阿」立面東向明之表。善知識十句之分，八十本十句而澄觀唯釋首句，六十本法藏判八別二總。此諸異釋皆古德成說，誌錄之。
七、互讀·承衍
本節之文，承衍繫鏈唯疏論之內，經外零命中：
- 華嚴宗論：《華嚴經旨歸》T45n1871 ·《華嚴經孔目章》T45n1870 ·《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 五典，「觀自在」「補怛洛迦」二詞皆零命中〔查無〕。孔目章「觀自在」一見〔T45n1870 0585b20〕，其文為「遊觀自在」之泛語，非本善友之名，不入承衍。又孔目章善知識序次表依六十本之名逐位相連（前二友分見〔T45n1870 0589a22〕〔0589a23〕），本節對應處本考據未核，六十本名之反搜未作，誌錄。
- 唯識軸：成唯識論 T31n1585 · 攝大乘論 T31n1594 二論，「觀自在」「觀世音」皆零命中〔查無〕；瑜伽師地論 T30n1579 未核（唯識橋不適用於本節）。本節非〈十地品〉，不另立唯識繫鏈。
- 《法華》之引：本節承衍之要在澄觀·法藏二家皆取《法華》〈觀世音菩薩普門品〉為釋名之據——澄觀引「觀其音聲皆得解脫」而分七災·二願·三毒為三業之相〔T35n1735 0940a06–0940a09〕，法藏引同一句而立三輪之判〔T35n1733 0471c11–0471c19〕。二家所引同出一經，所立之判各異，見六、諸家異釋。
- 《十一面經》之誌：法藏誌此山亦為他經說處——「又《十一面經》在此山說」〔T35n1733 0471c06–0471c07〕。此為處之互讀，非釋本節之文。
- 次友之對位：本節結於謙己推勝，次友正趣菩薩自東方來會，本友告善財「汝可往問」〔T10n0279 0367b22〕而指示之。四十本次友之名作「正性無異行」〔T10n0293 0735b19〕，八十本作「正趣」。澄觀第五段「指示後友」所釋即此段〔T35n1735 0940b13–0940b20〕，其經文屬次子。
八、校本定位
- 實叉 T279（底本）：觀自在菩薩子〔T10n0279 0366c12〕起–〔0367b09 前〕訖。念前友教 0366c12–c17 · 遊行求覓 0366c17–c18 · 見依正 0366c18–c21 · 為眾說法 0366c21–c22 · 善知識十句 0366c22–c28 · 往詣 0366c28 · 友慰勉 0366c28–0367a08 · 善財頂禮請法 0367a08–a12 · 讚發心 0367a12–a14 · 法門總標 0367a14–a16 · 常在如來所普現眾生前 0367a16–a17 · 十一或字句 0367a17–a23 · 十八怖之願 0367a23–a29 · 念稱名見身之願 0367a29–b01 · 教發心不退 0367b01–b03 · 謙己 0367b03–b04 · 推勝十事與結問 0367b04–b09。偈行零。
- 佛馱 T278（晉譯主對校）：本節對位段〔T09n0278 0718a10〕起–〔0718c05 前〕訖。念前教遊行 0718a10–a15 · 見依正說法 0718a15–a19 · 善知識十句 0718a19–a25 · 友慰勉 0718a25–b04 · 頂禮請法 0718b04–b08 · 讚發心 0718b08–b09 · 法門名 0718b09–b10 · 攝生方便 0718b10–b16 · 十八恐怖之願 0718b16–b23 · 名字輪法門 0718b23–b27 · 謙己推勝與結問 0718b27–0718c05。
- 般若 T293（貞元本對校）：本節對位段〔T10n0293 0733a01〕起–〔0735b19 前〕訖。念前教遊行 0733a01–a09 · 見依正說法 0733a09–a14 · 善知識十句 0733a14–a21 · 友慰勉 0733a22 起 · 中段（頂禮請法·法門名·攝生方便·十八怖之願·放光說偈）0733b–0734c03 · 說偈已告善財 0734c04 · 謙己推勝與結問 0734c05–c11 · 善財讚偈 0734c12–0735b18 · 訖於次友「正性無異行」〔0735b19〕前。四十本此段獨多說偈·讚偈二節，本考據所據校本於中段未逐字盡截，其逐字以〔0733b〕–〔0734c03〕之界誌之，據實標闕。
- 澄觀《疏》T35n1735：本節正釋 0939c27 起（位名）· 釋名 0939c28–0940a01 · 釋處 0940a01–a03 · 廣釋友名 0940a03–a13 · 五段科標 0940a14 · 依教趣求 0940a14–a15 · 見敬諮問 0940a15–a21 · 稱讚授法 0940a21–b12（標名 0940a22 · 總顯體相 0940a22–a25 · 廣顯業用 0940a25–b12）· 謙己推勝 0940b12–b13 · 指示後友 0940b13–b20（所釋經文屬次子）。
- 澄觀《鈔》T36n1736：本節釋段 0679c29 起 · 疏文四分 0680a01–a03 · 六通開目 0680a04–a06 · 釋寄位名 0680a07 · 廣釋二號 0680a07–b15 起（引《觀音經》文段 0680a11–b14）· 續釋至 0681a23，下即「第八正趣菩薩寄」〔0681a24〕，越本節之界不錄。
- 法藏《探玄記》T35n1733：本節段 0471c02 起–0472a19 訖，下即「第八如相迴向善知識中」〔0472a20〕。釋山名 0471c03–c07 · 傳梵三號 0471c07–c19 · 依教趣入 0471c19–c21 · 見敬申請 0471c21–0472a19。
- 李通玄《論》T36n1739：本節相涉 0981b09 起。推德昇進五門 0981b09–b13 · 釋山名 0981b13–b18 · 釋友名與設問自答 0981b18–0981c22 · 正入當位法門五門 0981c23–0981c29 · 續釋文段至 0982b07，〔0982b08〕起轉入次友之段。
- 智儼《搜玄記》T35n1732：本節有釋〔0096c19–0097a03〕，見六。
- 異讀：本單元 T279 範圍〔0366c12〕–〔0367b08〕內大正校記 2 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0366c18〕縈【大】｜瑩【宮】 · 〔0366c20〕跏【大】｜加【宋】【元】【明】【宮】。
- 異讀補記：夾注已於原典層剝除誌錄。
- 查無條目：《華嚴經旨歸》T45n1871 ·《華嚴一乘教義分齊章》T45n1866 ·《華嚴一乘十玄門》T45n1868 ·《華嚴法界玄鏡》T45n1883 · 成唯識論 T31n1585 · 攝大乘論 T31n1594——共六部，本節之名皆零命中。《華嚴經孔目章》T45n1870 唯於善友名目列「二十八山名光明菩薩名觀世音」〔0589a24〕，有名無釋。瑜伽師地論 T30n1579 未核（唯識橋不適用於本節），不入此數。
Sudhana’s twenty-seventh friend, the bodhisattva Avalokiteśvara, is one of the few good friends of this assembly who does not display the Dharma by way of an extraordinary objective realm, but sets up his tenet directly upon the two words 「大悲」 tr. “great compassion.” The whole unit runs to one thousand one hundred graphs and more, with no verse. The bone of the scripture text is very simple: Sudhana recollects the teaching of the friend before him and travels on · on the west side of that mountain, among the cliffs and valleys, he sees the bodhisattva seated cross-legged and expounding the Dharma of great kindness and compassion for the assembly · Sudhana makes ten clauses of recollecting the good friend · the bodhisattva sees him from afar and gives him consoling encouragement · Sudhana bows to his feet and asks for the Dharma · the bodhisattva sets out for himself that what he has gained is the 「菩薩大悲行解脫門」 tr. “bodhisattva’s liberation gate of the practice of great compassion”; next, with eleven clauses each having the word 「或」 tr. “at times,” he makes clear the skillful means of manifesting everywhere and gathering in beings; next, with eighteen occurrences of the word 「怖」 tr. “fear,” he makes clear the dreads from which he rescues; and at the last he closes with the ten matters of humbling himself and pointing to the superior. Chengguan’s outline of this unit says outright, 「文中但有五段，闕第六禮辭」 tr. “within the text there are only five divisions, the sixth, the taking of leave with respects, being absent” — the last division of the six-division outline of the good friends of this assembly, the cherishing of virtue and taking leave with respects, is absent in this unit. As for the rendering of the friend’s name, Chengguan transmits the two titles 「觀自在」 tr. “Avalokiteśvara” and 「觀世音」 tr. “Contemplator of the World’s Sounds” as standing side by side, and refers their difference back to the Sanskrit witnesses; Fazang transmits the three titles 「觀世音」 tr. “Contemplator of the World’s Sounds,” 「光世音」 tr. “Light of the World’s Sounds,” and 「觀自在」 tr. “Avalokiteśvara,” assigning them respectively to the action of speech · to body and speech · to the three wheels; while Li Tongxuan takes 「光世音」 tr. “Light of the World’s Sounds” as the title that marks compassion. What the three houses transmit is recorded side by side without adjudication. The mountain’s name, 「補怛落迦」 tr. “Potalaka,” the scripture text itself does not bring out, and it is seen only in the commentaries and treatises.
I. Doctrinal Outline and Placement
| Outline system | The place of this section’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); the bodhisattva Avalokiteśvara = 〔T10 0366c12〕–〔0367b09 前〕 |
| Chengguan, Huayan jing shu | The direct gloss on this section begins 〔T35n1735 0939c27〕 with 「第七等隨順一切眾生迴向」 tr. “the seventh, the dedication that accords equally with all sentient beings,” and ends at the passage pointing out the next friend 〔0940b20〕 |
| Chengguan, Yanyi chao | The gloss on the commentary’s name and the passage glossing the name of 「第七等隨順一切眾生善根」 tr. “the seventh, the roots of goodness that accord equally with all sentient beings,” begins 〔T36n1736 0679c29〕 |
| Fazang, Tanxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | 「第七隨順等觀一切眾生迴向知識中」 tr. “within the good friend of the seventh dedication of according with and contemplating all sentient beings equally” 〔T35n1733 0471c02〕 and downward |
| Li Tongxuan, Xin Huayan jing lun | The five gates of pointing to virtue and advancing upward 〔T36n1739 0981b10〕; the gloss of the mountain’s name and the friend’s name begins 〔0981b13〕; the five gates of truly entering the Dharma gate of the present position begin 〔0981c23〕 |
| Zhiyan, Souxuan ji | The passage of this good friend is glossed 〔T35n1732 0096c19–0097a03〕: the name of the position is 「菩薩名觀世音，入大悲法門」 tr. “the bodhisattva is named Contemplator of the World’s Sounds, and enters the Dharma gate of great compassion” 〔0096c20〕, outlined as exhortation to proceed in accord with the teaching · entering in accord with the teaching, in nine · true entry, in three; the name he gives is 「觀世音」 tr. “Contemplator of the World’s Sounds,” while the two forms 「觀自在」 tr. “Avalokiteśvara” and 「補怛洛迦」 tr. “Potalaka” give zero hits — a difference of rendering, not an absence of gloss |
Chengguan’s outline in five divisions — the bone of this section (Chengguan marks of himself that the sixth division is absent in this section):
「文中但有五段，闕第六禮辭。第一依教趣求。第二「見其西面」下見敬諮問。」 tr. “Within the text there are only five divisions, the sixth, the taking of leave with respects, being absent. First, seeking in accord with the teaching. Second, from ‘he saw, on the west side’ onward, the seeing, the paying of respects, and the inquiring.” 〔T35n1735 0940a14–0940a15〕
Within the one division of seeing and paying respects, the seeing is opened further into three, the last of which is fastened to the friend’s bestowing of praise:
「先見，有三：初見勝依正。在西面者，西方主殺，顯悲救故。又令歸向，本所事故。二「善財見已」下彰見之益，以得勝念熏心故。」 tr. “First, the seeing, which has three: first, the seeing of the surpassing dependent surroundings and proper recompense. That it is on the west side is because the west governs killing, and so the rescuing power of compassion is displayed. And further, to cause them to turn back toward it, since that is what they served from the first. Second, from ‘when Sudhana had seen this’ onward, is the displaying of the benefit of the seeing, since by gaining the surpassing recollection his mind is perfumed by it.” 〔T35n1735 0940a15–0940a18〕
「三「爾時觀自在」下，友垂讚攝大悲深厚，隨順攝受故。二「爾時善財」下敬問可知。」 tr. “Third, from ‘at that time Avalokiteśvara’ onward, the friend bestows praise and gathers him in, because his great compassion is deep and weighty and he accords with and gathers in. Second, from ‘at that time Sudhana’ onward, the paying of respects and the inquiring, which may be understood as it stands.” 〔T35n1735 0940a19–0940a21〕
The one division of praising and conferring the Dharma is opened into three:
「第三「菩薩告言」下稱讚授法，先讚、後授。授中三：初標名。二「我以此」下總顯體相，亦是釋名。」 tr. “Third, from ‘the bodhisattva said to him’ onward, is the praising and conferring of the Dharma, first the praise and afterward the conferring. Within the conferring there are three: first, the setting forth of the name. Second, from ‘with this’ onward, is the general displaying of the substance and mark, which is also the glossing of the name.” 〔T35n1735 0940a21–0940a23〕
「三「善男子我住此」下廣顯業用，於中二：先約普門以顯業用、後約大悲。」 tr. “Third, from ‘son of good family, abiding in this’ onward, is the broad displaying of the working, within which there are two: first upon the universal gate, to display the working, and afterward upon great compassion.” 〔T35n1735 0940a25–0940a27〕
The last two divisions:
「第四「我唯」下謙己推勝。久成正覺尚不失謙。第五「爾時東方」下指示後友。」 tr. “Fourth, from ‘I have gained only’ onward, is the humbling of himself and the pointing to the superior. Having long ago accomplished right awakening, he still does not fail in humility. Fifth, from ‘at that time, from the eastern quarter’ onward, is the pointing out of the next friend.” 〔T35n1735 0940b12–0940b13〕
The scripture text glossed by Chengguan’s fifth division (the bodhisattva Right Course coming to the assembly from the eastern quarter) has already passed beyond the bound of this section and belongs to the next unit; this apparatus records only the words of the commentary and not that scripture text.
The Yanyi chao’s four divisions (dividing upon the text of the commentary):
「疏文有四：一略釋名、二「在補怛」下略釋處、三「又觀自在」下廣釋友名、四「文中」下釋文。」 tr. “The text of the commentary has four: first, the brief glossing of the name; second, from ‘on Potalaka’ onward, the brief glossing of the place; third, from ‘and further, Avalokiteśvara’ onward, the broad glossing of the friend’s name; fourth, from ‘within the text’ onward, the glossing of the text.” 〔T36n1736 0680a01–0680a03〕
Fazang’s outline in three divisions (upon the sixty):
「第二依教趣入中亦三」 tr. “Within the second, proceeding to enter in accord with the teaching, there are likewise three” 〔T35n1733 0471c19〕
「第三見敬申請中亦三：初見中二，先善財見觀音、後觀音歎善財。」 tr. “Within the third, the seeing, the paying of respects, and the setting out of the request, there are likewise three: within the first, the seeing, there are two, first Sudhana’s seeing of the Contemplator of Sounds, and afterward the Contemplator of Sounds’ praising of Sudhana.” 〔T35n1733 0471c21–0471c22〕
Li Tongxuan’s two sets, of five gates and of five gates:
「分為五門：一推德昇進、二示善知識方所、三舉山名補怛洛迦、四舉善知識名觀自在號觀世音、五禮敬辭退。」 tr. “It is divided into five gates: first, pointing to virtue and advancing upward; second, showing the direction and place of the good friend; third, raising the mountain’s name, Potalaka, in his transcription; fourth, raising the good friend’s name, Avalokiteśvara, titled Contemplator of the World’s Sounds; fifth, taking leave with respects.” 〔T36n1739 0981b10–0981b13〕
「第一正入當位法門中……於此段中約立五門：一念善知識教思惟昇進」 tr. “Within the first, truly entering the Dharma gate of the present position …… within this passage five gates are set up: first, recollecting the good friend’s teaching, pondering it, and advancing upward” 〔T36n1739 0981c23–0981c25〕
II. Terminology
| Term | Sanskrit as transmitted by the ancient worthies (roman letters · pronunciation aid) | Attestation | Essential sense |
|---|---|---|---|
| Avalokiteśvara | — | this unit: 「觀自在菩薩於金剛寶石上結跏趺坐」 tr. “the bodhisattva Avalokiteśvara was seated cross-legged upon a boulder of adamant” 〔T10n0279 0366c19–0366c20〕 | The name of the twenty-seventh friend; Chengguan transmits the Sanskrit, 「梵云婆盧枳底，觀也。濕伐羅，此云自在」 tr. “in Sanskrit, baluzhidi, which is contemplating; shifaluo, which in this tongue is sovereign” 〔T35n1735 0940a03–0940a04〕, and glosses the sense by which the name is set up, 「三業歸向必六通赴緣，攝利難思名觀自在」 tr. “the three kinds of action being turned toward him, the six penetrations must answer to the occasion, and his gathering in and benefiting being beyond thought, he is named Avalokiteśvara” 〔0939c28–0939c29〕 |
| Contemplator of the World’s Sounds | — | Chengguan: 「又觀自在者，或云觀世音」 tr. “and further, as for Avalokiteśvara, some say Contemplator of the World’s Sounds” 〔T35n1735 0940a03〕 | Another title of the same bodhisattva; Chengguan transmits 「若云攝伐多，此云音」 tr. “if it be said shefaduo, this in this tongue is sounds” 〔0940a04–0940a05〕, and refers the difference of the two titles back to the Sanskrit witnesses, 「然梵本之中自有二種不同，故譯者隨異」 tr. “yet within the Sanskrit witnesses there are of themselves two kinds that differ, and so the translators followed the difference” 〔0940a05–0940a06〕; the sixty has 「觀世音」 tr. “Contemplator of the World’s Sounds” graph for graph throughout this unit |
| Light of the World’s Sounds | — | Fazang: 「觀世音者，有名光世音，有名觀自在」 tr. “as for the Contemplator of the World’s Sounds, there is the name Light of the World’s Sounds, and there is the name Avalokiteśvara” 〔T35n1733 0471c07〕 | A third title; Fazang glosses how it came to be, 「以聲字相近，是以有翻為光」 tr. “because the sounds of the graphs are close to one another, there are those who rendered it as light” 〔0471c09〕, and judges the assigning of the three titles, 「若偏就語業名觀世音，以業用多故」 tr. “if it be taken upon the action of speech alone, the name is Contemplator of the World’s Sounds, because the working of that is much” 〔0471c16–0471c17〕, 「若就身語名光世音，以身光照及故」 tr. “if it be taken upon body and speech, the name is Light of the World’s Sounds, because the light of his body reaches and shines” 〔0471c17–0471c18〕, 「若具三輪，攝物無礙名觀自在」 tr. “if it be furnished with all three wheels, gathering in beings without obstruction, the name is Avalokiteśvara” 〔0471c18–0471c19〕 |
| Potalaka | — | Chengguan: 「在補怛落迦山者，此云小白華樹」 tr. “as for its being on the mountain Potalaka, this in this tongue is the small white-flowering tree” 〔T35n1735 0940a01–0940a02〕 | The mountain where the friend dwells; this section’s scripture text does not bring out the mountain’s name, having only 「至於彼山」 tr. “came to that mountain” 〔T10n0279 0366c17〕, and this is recorded as absent, as it is. Li Tongxuan has 「補怛洛迦」 tr. “Potalaka, in his transcription” 〔T36n1739 0981b11〕, Fazang upon the sixty has 「逋多羅山」 tr. “Mount Buduoluo” 〔T35n1733 0471c05〕, and the scripture text of the sixty has outright 「光明山」 tr. “the Mountain of Light” 〔T09n0278 0718a15〕 |
| the dedication that accords equally with all sentient beings | — | Chengguan: 「第七等隨順一切眾生迴向」 tr. “the seventh, the dedication that accords equally with all sentient beings” 〔T35n1735 0939c27–0939c28〕 | The seventh of the ten dedications; the position to which this unit is assigned, belonging to Chengguan’s outline of assigned positions in succession from the ancient worthies, and not marked by the scripture text itself. The Yanyi chao glosses the name, 「謂以善根等心順益諸眾生故」 tr. “that is, because with roots of goodness and an equal mind he accords with and benefits all sentient beings” 〔T36n1736 0680a01〕 |
| the liberation gate of the practice of great compassion | — | this unit: 「我已成就菩薩大悲行解脫門」 tr. “I have accomplished the bodhisattva’s liberation gate of the practice of great compassion” 〔T10n0279 0367a14〕 | The name of the Dharma gate this friend has gained; the sixty has 「大悲法門光明之行」 tr. “the practice of the light of the Dharma gate of great compassion” 〔T09n0278 0718b09–0718b10〕, the forty 「菩薩大悲速疾行解脫門」 tr. “the bodhisattva’s liberation gate of the swift practice of great compassion” 〔T10n0293 0734c05〕 |
| the universal gate | — | Chengguan: 「相續不斷即是行門，又門即普門，普門示現曲濟無遺故」 tr. “that it follows on without break is itself the gate of practice; and further, the gate is the universal gate, since the universal gate manifests and rescues by bending to each, leaving nothing out” 〔T35n1735 0940a24–0940a25〕 | Chengguan’s gloss on the word gate in 「大悲行門」 tr. “the gate of the practice of great compassion”; 「普現，即普門示現」 tr. “manifesting everywhere is the manifesting of the universal gate” 〔0940b01〕 |
| the four means of gathering in | — | this unit: 「或以布施，攝取眾生；或以愛語，或以利行，或以同事，攝取眾生」 tr. “at times I gather in sentient beings by giving; at times by kindly speech, at times by beneficial conduct, at times by working alongside them, I gather in sentient beings” 〔T10n0279 0367a17–0367a19〕 | Giving · kindly speech · beneficial conduct · working alongside, the four matters; the scripture text does not bring out the name 「四攝」 tr. “the four means of gathering in,” but only lists the four matters, and this is recorded as absent, as it is |
| the six penetrations | — | Chengguan: 「三業歸向必六通赴緣」 tr. “the three kinds of action being turned toward him, the six penetrations must answer to the occasion” 〔T35n1735 0939c28–0939c29〕 | The Yanyi chao opens them out item by item, 「謂天眼遙觀、天耳遙聞、他心遙知、神足速赴、宿命知其可度、漏盡令其解脫」 tr. “that is, the divine eye that contemplates from afar, the divine ear that hears from afar, the knowing of others’ minds from afar, the spirit-foot that speeds to them, the recollection of former lives that knows whom he may deliver, and the exhaustion of the outflows that causes them to be liberated” 〔T36n1736 0680a04–0680a06〕 |
| Right Dharma Illumination | — | Chengguan: 「然大聖久成正覺，號正法明，示為菩薩，義言等佛耳」 tr. “yet this great sage long ago accomplished right awakening, and his title was Right Dharma Illumination; he manifests as a bodhisattva, and it is by way of sense that he is called equal to a buddha” 〔T35n1735 0940b01–0940b02〕 | The buddha-title of this friend’s long-ago accomplishment, as transmitted by Chengguan; this section’s scripture text has no such words |
| the thirty-five responses | — | Chengguan: 「方《法華經》三十五應，乍觀似少，義取乃多」 tr. “compared with the thirty-five responses of the Fahua jing, at a first glance they seem fewer, but in the sense they take they are more” 〔T35n1735 0940b03–0940b04〕 | Chengguan compares the number of the responsive manifestings of another scripture with the eleven clauses of this section |
III. Similes and Rhetoric
(1) The marks of the place among the cliffs and valleys on the west side — this section writes the dwelling place of the good friend, and all four clauses take images of softness and moistness: 「見其西面巖谷之中，泉流縈映，樹林蓊欝，香草柔軟，右旋布地」 tr. “he saw, on the west side, among the cliffs and valleys, springs flowing and winding one across another, the groves of trees lush and thick, the fragrant grasses soft, spread over the ground turning toward the right” 〔T10n0279 0366c18–0366c19〕. The marks of the setting display the mark of the Dharma gate — since what is expounded is the Dharma of great kindness and compassion, the place has nothing perilous and nothing steep about it. Chengguan takes an interpretive reading upon the one phrase 「西面」 tr. “west side”: 「在西面者，西方主殺，顯悲救故。又令歸向，本所事故」 tr. “that it is on the west side is because the west governs killing, and so the rescuing power of compassion is displayed. And further, to cause them to turn back toward it, since that is what they served from the first” 〔T35n1735 0940a16–0940a17〕. Fazang, upon the sixty’s 「住山西阿」 tr. “dwelling in the western nook of the mountain,” takes the opposite direction — 「住山西阿者，謂據山阿面東而住，是向明之相也」 tr. “dwelling in the western nook of the mountain means that he takes his stand in the nook of the mountain and dwells facing east, which is the mark of facing toward the light” 〔T35n1733 0471c23–0471c24〕. The texts of the two witnesses differing, the interpretive readings the two houses take differ as well. Recorded side by side without adjudication.
(2) The parallel construction of the ten clauses on the good friend — before Sudhana can go on to him, he first raises ten recollections, every clause beginning with the four words 「善知識者」 tr. “the good friend is”: is the tathāgata · the cloud of all dharmas · the treasury of all merit and virtue · hard to meet with · the jeweled cause of the ten powers · the inexhaustible torch of knowledge · the sprouting root of merit · the gate of omniscient knowledge · the guide upon the sea of knowledge · the equipment that aids the way and reaches to omniscient knowledge 〔T10n0279 0366c23–0366c28〕, ten clauses in all (the four words 「善知識者」 tr. “the good friend is” occur ten times in this section; the further clause 「順善知識不違其教」 tr. “you accord with good friends and do not go against their teaching,” standing within the friend’s words of consoling encouragement, is not counted among them). Of the ten clauses, the first four praise upon the person (he is a buddha · a cloud · a treasury · hard to meet), and the latter six praise upon the working (cause · torch · sprout · gate · guide · equipment), the last clause closing with 「助道之具」 tr. “equipment that aids the way.” Chengguan singles out the first clause alone and sets down a turning word upon it: 「善知識者則是如來者，引至究竟，同於佛故」 tr. “that the good friend is the tathāgata is because he leads one to the ultimate, and so is the same as a buddha” 〔T35n1735 0940a18–0940a19〕. Fazang, upon the sixty, judges this passage to be 「初八句別顯、後二句總結」 tr. “the first eight clauses displaying them separately, and the latter two clauses gathering them up in conclusion” 〔T35n1733 0471c25–0471c26〕 — this passage in the sixty is eight separate and two conclusive, differing from the division into ten clauses in the eighty. Recorded side by side without adjudication.
(3) The parallel construction of the clauses of consoling encouragement — the friend, seeing Sudhana from afar, praises him, from 「汝發大乘意普攝眾生」 tr. “you have raised the intention of the Great Vehicle and gather in sentient beings everywhere” down to 「安住如來智慧光明」 tr. “abiding in the light of the wisdom of the tathāgata” 〔T10n0279 0366c29–0367a08〕, more than ten clauses in one breath, mostly measured in four graphs. Fazang, upon the sixty, judges them to be ten clauses and matches a sense to each in turn: 「二「時觀音」下歎善財德中十句」 tr. “second, from ‘at that time the Contemplator of Sounds’ onward, within the praising of Sudhana’s virtue there are ten clauses” 〔T35n1733 0471c26〕. The number of clauses in the eighty is not the same as in the sixty, and Chengguan for this passage judges it only in general, 「友垂讚攝大悲深厚，隨順攝受故」 tr. “the friend bestows praise and gathers him in, because his great compassion is deep and weighty and he accords with and gathers in” 〔T35n1735 0940a20〕, and sets up no count clause by clause.
(4) The eleven clauses with the word “at times” — for the skillful means of manifesting everywhere and gathering in beings, with the graph 「或」 tr. “at times” the scripture text sets down eleven beginnings with the word 「或」 tr. “at times”: at times by giving · at times by kindly speech · at times by beneficial conduct · at times by working alongside · at times manifesting a form-body · at times manifesting all manner of inconceivable nets of pure light and form · at times by voice and sound · at times by deportment · at times expounding the Dharma · at times manifesting spiritual transformations · at times manifesting by transformation a shape of the same kind 〔T10n0279 0367a17–0367a23〕 (the word 「或」 tr. “at times” occurs eleven times in this section · counted in fact). The first four are the four means of gathering in, the middle four are the form-body, the net of light, the voice and sound, and the deportment, and the last three are expounding the Dharma · spiritual transformation · the shape of the same kind. Chengguan sets up his judgment squarely upon this number: 「後「或以布施」下別明普現之義，有十一句」 tr. “afterward, from ‘at times by giving’ onward, is the separate making clear of the sense of manifesting everywhere, in eleven clauses” 〔T35n1735 0940b02–0940b03〕, and he compares the thirty-five responses of the Fahua with them: 「彼三十五應，但是此中或現色身及說法耳」 tr. “those thirty-five responses are only the manifesting of a form-body and the expounding of the Dharma among these here” 〔0940b04–0940b05〕.
(5) The parallel construction of the eighteen occurrences of “fear” — with the graph 「怖」 tr. “fear” every clause begins with the word 「離」 tr. “parting from” and closes with the word 「怖」 tr. “fear”: perilous roads · burning distress · confusion · bondage · being killed · poverty · not making a living · ill repute · death · being amid a great assembly · the evil destinies · darkness · being moved and shifted · parting from those one loves · meeting those one hates · what presses upon the body · what presses upon the mind · sorrow and grief 〔T10n0279 0367a24–0367a29〕, eighteen in all (the word 「離」 tr. “parting from” occurs twenty times in this section — one for each of the eighteen fears, the remaining two in 「令諸眾生離怖畏已」 tr. “when I have caused sentient beings to part from fear” and 「皆得免離一切怖畏」 tr. “may they be freed and part from every fear”). Of the eighteen, the first six are upon the outward objective realm and the afflictions (perilous roads · burning distress · confusion · bondage · being killed · poverty), the middle six upon making a living, upon repute, upon death, upon the assembly, upon the destinies, and upon darkness (not making a living · ill repute · death · being amid a great assembly · the evil destinies · darkness), and the latter six upon displacement · love · hatred · the pressing of body and mind · sorrow and grief (being moved and shifted · parting from those one loves · meeting those one hates · what presses upon the body · what presses upon the mind · sorrow and grief), the further on the more inward. Chengguan judges their divisions: 「於中三：初離世怖，有十八種：初三約煩惱，即是因怖；餘皆約果」 tr. “within it there are three: first, the parting from worldly fears, of which there are eighteen kinds; the first three are upon the afflictions, and these are the fears that are causes; the rest are all upon the fruits” 〔T35n1735 0940b07–0940b08〕. This list in the sixty is made with 「恐怖」 tr. “dread and fear,” and its items and sequence are likewise not uniform; see IV, Collation with Parallel Translations.
(6) The eight clauses of “ever” in the pointing to the superior — with the graph 「常」 tr. “ever”, after humbling himself he raises what the bodhisattvas practice, so as to point to the superior; the first two clauses begin with the word 「已」 tr. “already” (already purified all the vows of Samantabhadra · already abiding in all the practices of Samantabhadra), the next eight clauses begin with the word 「常」 tr. “ever” (ever practicing all good dharmas · ever entering all samādhis · ever abiding through all boundless kalpas · ever comprehending all dharmas of the three times · ever going to all boundless buddha-lands · ever putting an end to the evils of all sentient beings · ever increasing the goodness of all sentient beings · ever cutting off the stream of birth and death of sentient beings), and the whole is closed with one question 〔T10n0279 0367b04–0367b09〕. The two of 「已」 tr. “already” are what has been accomplished, the eight of 「常」 tr. “ever” are the constant practice, and the one question is his taking his own portion. The word 「常」 tr. “ever” occurs eight times in this passage, all of them within these ten matters.
IV. Collation with Parallel Translations
The Chinese witnesses for the essential sentences of this section’s scripture text are three: Śikṣānanda T279 (the base text) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka, 〈Entering the Dharma Realm, chapter thirty-four〉) · Prajñā T293 (the Zhenyuan forty-fascicle Avataṃsaka, 〈Entering the Inconceivable Realm of Liberation, the Chapter of the Practices and Vows of Samantabhadra〉). The forty at this passage has two further passages of its own, Avalokiteśvara’s expounding of verses and Sudhana’s verses of praise, which neither the eighty nor the sixty has.
Sentence 1 · Recollecting the teaching of the friend before him, and the seeking
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time, Sudhana the youth single-mindedly pondered the teaching of that householder, entered the treasury of liberation of that bodhisattva, and gained the strength of that bodhisattva’s power to recollect at will | T10n0279 0366c12–c13 |
| Buddhabhadra T278 | At that time, Sudhana the youth rightly called to mind and pondered the teaching of that elder, accorded with the treasury of a bodhisattva’s liberation, and rightly called to mind the powers of a bodhisattva’s recollections | T09n0278 0718a10–a11 |
| Prajñā T293 | At that time, Sudhana the youth, having received the householder’s teaching, pondered in accord with it, single-mindedly and rightly called it to mind, entered the treasury of that bodhisattva’s deep faith and understanding, and gained the strength of that bodhisattva’s power to recollect at will | T10n0293 0733a01–a02 |
| Śikṣānanda T279 | He traveled on little by little, came to that mountain, and everywhere sought for this great bodhisattva | T10n0279 0366c17 |
| Buddhabhadra T278 | He journeyed on little by little, came to the Mountain of Light, climbed up that mountain, and searched all about | T09n0278 0718a14–a15 |
| Prajñā T293 | He went forward little by little, came to that mountain, and everywhere sought for this great bodhisattva | T10n0293 0733a08–a09 |
What the variants are fastened to: (a) The naming of the friend before him — the eighty and the forty have 「居士」 tr. “householder,” the sixty 「長者」 tr. “elder.” (b) The mountain’s name — the eighty and the forty have only 「彼山」 tr. “that mountain” and bring out no name, while the sixty brings out 「光明山」 tr. “the Mountain of Light” outright. (c) The three renderings 「入彼菩薩解脫之藏」 tr. “entered the treasury of liberation of that bodhisattva,” 「隨順菩薩解脫之藏」 tr. “accorded with the treasury of a bodhisattva’s liberation,” and 「入彼菩薩深信解藏」 tr. “entered the treasury of that bodhisattva’s deep faith and understanding” each differ. Recorded without adjudication.
Sentence 2 · The marks of the friend’s dependent surroundings and proper recompense as seen
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | He saw, on the west side, among the cliffs and valleys, springs flowing and winding one across another, the groves of trees lush and thick, the fragrant grasses soft, spread over the ground turning toward the right | T10n0279 0366c18–c19 |
| Buddhabhadra T278 | He saw the bodhisattva Contemplator of the World’s Sounds dwelling in the western nook of the mountain, where everywhere there were flowing springs and bathing pools, the groves and trees thick and flourishing, and the grasses of the ground soft | T09n0278 0718a15–a17 |
| Prajñā T293 | He saw, on the west side, among the cliffs and valleys, springs flowing and winding one across another, the groves of trees lush and thick, the fragrant grasses soft, spread over the ground turning toward the right, and all manner of famed flowers adorning it throughout | T10n0293 0733a09–a11 |
| Śikṣānanda T279 | And he was expounding the Dharma of great kindness and compassion, causing them to gather in all sentient beings | T10n0279 0366c21–c22 |
| Buddhabhadra T278 | And he was setting forth the scripture of great kindness and compassion, gathering in sentient beings everywhere | T09n0278 0718a18–a19 |
| Prajñā T293 | And he was expounding the Dharma of great kindness and compassion, the light of wisdom, causing them to gather in all sentient beings | T10n0293 0733a13–a14 |
What the variants are fastened to: (a) The eighty and the forty have 「西面巖谷」 tr. “the cliffs and valleys on the west side,” the sixty 「住山西阿」 tr. “dwelling in the western nook of the mountain” — and this difference of a single word is the very ground upon which the interpretive readings of the two houses run opposite (see III, Similes and Rhetoric (1)). (b) The sixty has 「大慈悲經」 tr. “the scripture of great kindness and compassion,” the eighty and the forty 「大慈悲法」 tr. “the Dharma of great kindness and compassion.” (c) The forty adds the four words 「智慧光明」 tr. “the light of wisdom” upon the Dharma. Recorded without adjudication.
Sentence 3 · The ten clauses on the good friend
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | The good friend is the tathāgata; the good friend is the cloud of all dharmas; the good friend is the treasury of all merit and virtue; the good friend is hard to meet with | T10n0279 0366c23–c25 |
| Buddhabhadra T278 | The good friend is the tathāgata; the good friend is the cloud of all dharmas; the good friend is the treasury of all merit and virtue; the good friend is the wondrous jewel of the ten powers; the good friend is hard to see and hard to meet | T09n0278 0718a20–a22 |
| Prajñā T293 | The good friend is the tathāgata, the good friend is the cloud of all dharmas, the good friend is the treasury of all merit and virtue, the good friend is hard to meet with | T10n0293 0733a16–a18 |
| Śikṣānanda T279 | The good friend is the jeweled cause of the ten powers; the good friend is the inexhaustible torch of knowledge; the good friend is the sprouting root of merit; the good friend is the gate of omniscient knowledge; the good friend is the guide upon the sea of knowledge; the good friend is the equipment that aids the way and reaches to omniscient knowledge | T10n0279 0366c25–c28 |
| Buddhabhadra T278 | The good friend is the inexhaustible treasury of knowledge; the good friend is the king of the mountain of merit and virtue; the good friend opens up and shows the gate of omniscient knowledge, and is able to cause all to enter the sea of omniscience, the ultimate purity, the unsurpassed awakening | T09n0278 0718a22–a25 |
| Prajñā T293 | The good friend is the equipment that aids the way, gathering omniscient knowledge | T10n0293 0733a20–a21 |
What the variants are fastened to: (a) The sequence in the sixty is not that of the eighty — 「十力妙寶」 tr. “the wondrous jewel of the ten powers” stands before 「難見難遇」 tr. “hard to see and hard to meet,” whereas in the eighty 「難可值遇」 tr. “hard to meet with” stands before 「十力寶因」 tr. “the jeweled cause of the ten powers.” (b) The sixty has 「功德山王」 tr. “the king of the mountain of merit and virtue” and has neither 「福德根芽」 tr. “the sprouting root of merit” nor 「智海導師」 tr. “the guide upon the sea of knowledge,” its last three clauses being made into one long clause closing with 「究竟清淨無上菩提」 tr. “the ultimate purity, the unsurpassed awakening” — and it is for this reason that Fazang judges it to be 「初八句別顯、後二句總結」 tr. “the first eight clauses displaying them separately, and the latter two clauses gathering them up in conclusion.” (c) The last clause the eighty makes 「至一切智助道之具」 tr. “the equipment that aids the way and reaches to omniscient knowledge,” the forty 「集一切智助道之具」 tr. “the equipment that aids the way, gathering omniscient knowledge” — the one 「至」 tr. “reaching,” the other 「集」 tr. “gathering.” Recorded without adjudication.
Sentence 4 · The friend’s words of consoling encouragement
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Welcome! You have raised the intention of the Great Vehicle and gather in sentient beings everywhere, have given rise to an upright and straight mind and seek the Buddha’s Dharma with single purpose, your great compassion is deep and weighty and you rescue and protect all | T10n0279 0366c29–0367a02 |
| Buddhabhadra T278 | Welcome, youth! You seek the Great Vehicle with single purpose and gather in sentient beings; straight of mind, deep of mind, you delight in seeking the Buddha’s Dharma | T09n0278 0718a26–a27 |
| Prajñā T293 | Excellent! Welcome, youth! You have raised the intention of the Great Vehicle and gather in sentient beings everywhere | T10n0293 0733a22–a23 |
| Śikṣānanda T279 | Born out of the great sea of the merit, virtue, and wisdom of Mañjuśrī, your mind has ripened, and you have gained the Buddha’s power | T10n0279 0367a04–a05 |
| Buddhabhadra T278 | Arisen out of the great sea of the wisdom, merit, and virtue of Mañjuśrī, you have accomplished roots of goodness, gained the Buddha’s power, and the samādhi of light | T09n0278 0718b01–b02 |
What the variants are fastened to: (a) The sixty makes two minds, 「直心、深心」 tr. “straight of mind, deep of mind,” while the eighty makes the one clause 「起正直心」 tr. “given rise to an upright and straight mind” and brings out separately 「大願深心圓滿清淨」 tr. “your great vow and deep mind are full and pure.” (b) The two words of 「功德智慧大海」 tr. “the great sea of merit, virtue, and wisdom” and 「智慧功德大海」 tr. “the great sea of knowledge, merit, and virtue” are inverted the one against the other; and 「所生」 tr. “born out of” differs from 「所起」 tr. “arisen out of.” (c) The forty has the two further words 「善哉」 tr. “excellent” at the head of the clauses of consoling encouragement. Recorded without adjudication.
Sentence 5 · The name of the Dharma gate and the skillful means of gathering in beings
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | I have accomplished the bodhisattva’s liberation gate of the practice of great compassion | T10n0279 0367a14 |
| Buddhabhadra T278 | I have accomplished the practice of the light of the Dharma gate of great compassion, teaching and bringing to ripeness all sentient beings | T09n0278 0718b09–b10 |
| Prajñā T293 | I have gained only this bodhisattva’s liberation gate of the swift practice of great compassion | T10n0293 0734c05 |
| Śikṣānanda T279 | At times I gather in sentient beings by giving; at times by kindly speech, at times by beneficial conduct, at times by working alongside them, I gather in sentient beings | T10n0279 0367a17–a19 |
| Buddhabhadra T278 | At times I gather in sentient beings by bestowing gifts, and so on to working alongside them to gather in sentient beings, and manifesting a wondrous body of inconceivable form to gather in sentient beings | T09n0278 0718b11–b13 |
What the variants are fastened to: (a) The name of the Dharma gate differs wholly across the three renderings — the eighty’s 「大悲行解脫門」 tr. “liberation gate of the practice of great compassion” · the sixty’s 「大悲法門光明之行」 tr. “practice of the light of the Dharma gate of great compassion” · the forty’s 「大悲速疾行解脫門」 tr. “liberation gate of the swift practice of great compassion.” (b) In the listing of the four means of gathering in, the eighty brings out each by name, while the sixty passes over the middle two matters with 「乃至」 tr. “and so on to.” (c) After this passage the sixty brings out separately one further name of a Dharma gate, 「我出生現在正念法門，名字輪法門故」 tr. “because I bring forth the Dharma gate of right recollection in the present, the Dharma gate named the wheel of names” 〔T09n0278 0718b23–b24〕, which neither the eighty nor the forty has. Recorded without adjudication.
Sentence 6 · The eighteen fears, and the humbling of himself and pointing to the superior
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | I vow that all sentient beings may part from the fear of perilous roads, part from the fear of burning distress, part from the fear of confusion, part from the fear of bondage, part from the fear of being killed, part from the fear of poverty | T10n0279 0367a24–a26 |
| Buddhabhadra T278 | Wishing to cause all to part from the dread and fear of perilous roads, the dread and fear of burning distress, the dread and fear of folly and delusion, the dread and fear of bondage, the dread and fear of being killed, the dread and fear of poverty | T09n0278 0718b18–b20 |
| Śikṣānanda T279 | And how could I be able to know or to expound their practices of merit and virtue | T10n0279 0367b09 |
| Buddhabhadra T278 | How should I be able to know, or able to expound, their practices of merit and virtue | T09n0278 0718c04–c05 |
| Prajñā T293 | Ever cutting off the stream of birth and death of sentient beings, ever entering the stream of the tathāgatas’ right Dharma | T10n0293 0734c10–c11 |
What the variants are fastened to: (a) The eighty has 「怖」 tr. “fear,” the sixty 「恐怖」 tr. “dread and fear”; the eighty begins each clause with the word 「離」 tr. “parting from,” while the sixty strings them together with commas. (b) The third fear the eighty makes 「迷惑」 tr. “confusion,” the sixty 「愚癡」 tr. “folly and delusion”; and for the eighty’s items 「惡名」 tr. “ill repute,” 「惡趣」 tr. “the evil destinies,” 「黑闇」 tr. “darkness,” 「遷移」 tr. “being moved and shifted,” 「愛別」 tr. “parting from those one loves,” and 「怨會」 tr. “meeting those one hates,” the sixty has 「諍訟」 tr. “disputes and quarrels,” 「惡道」 tr. “the evil paths,” 「諸趣」 tr. “the destinies,” 「不同意」 tr. “what is not of one mind with one,” 「愛不愛」 tr. “the loved and the unloved,” and 「一切惡」 tr. “all evils” — the items listed in the two witnesses are not uniform, while the number in both is eighteen. (c) As to the matters of pointing to the superior, the eighty has ten matters and stops at 「常絕眾生生死流」 tr. “ever cutting off the stream of birth and death of sentient beings,” while the forty adds after it the further clause 「常入如來正法流」 tr. “ever entering the stream of the tathāgatas’ right Dharma,” and puts 「常觀一切諸如來，常聞一切三世法」 tr. “ever contemplating all the tathāgatas, ever hearing all the dharmas of the three times” 〔T10n0293 0734c08–c09〕 in place of the eighty’s 「常知一切三世法」 tr. “ever comprehending all dharmas of the three times.” (d) The closing question is much the same in the three witnesses — the eighty’s 「而我云何能知能說彼功德行」 tr. “and how could I be able to know or to expound their practices of merit and virtue” · the sixty’s 「我當云何能知、能說彼功德行」 tr. “how should I be able to know, or able to expound, their practices of merit and virtue” · the forty the same as the eighty but with a comma inserted in the middle; this clause is the steadiest place of correspondence among the three witnesses for this passage. Recorded without adjudication.
Sentence 7 · The two passages proper to the forty
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Prajñā T293 | At that time, the bodhisattva Avalokiteśvara, having expounded these verses, said to Sudhana | T10n0293 0734c04 |
| Prajñā T293 | Gods and humans, the great assembly, the asuras, and together with them all the bodhisattvas, | T10n0293 0734c17 |
| Prajñā T293 | With wondrous words and sounds they praise him together: the great sage’s wisdom is deep as the sea. | T10n0293 0734c18 |
What the variants are fastened to: after the vow concerning the eighteen fears the forty has a passage in which Avalokiteśvara sends forth light and expounds verses, and after the humbling of himself and pointing to the superior a passage in which Sudhana praises the bodhisattva in verse, the verses continuing as far as 〔T10n0293 0735b18〕, whereupon there follows 「爾時，有一菩薩名正性無異行，從於東方」 tr. “at that time there was a bodhisattva named Right Nature of Undifferentiated Practice, who from the eastern quarter” 〔0735b19〕. Both these passages are absent from the eighty and from the sixty; the eighty closes with the humbling of himself and pointing to the superior, and thereupon Right Course comes to the assembly from the eastern quarter. Further, the name of the next friend the eighty makes 「正趣」 tr. “Right Course,” the forty 「正性無異行」 tr. “Right Nature of Undifferentiated Practice.” Recorded without adjudication.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) Assigned to the dedication that accords equally with all sentient beings — the judgment of the assigned position is fastened to the ancient worthies. The position to which this section is assigned the scripture text does not mark of itself; only the commentators match it. Chengguan brings out the position at the very head of this section:
「第七等隨順一切眾生迴向。善友名觀自在者，三業歸向必六通赴緣，攝利難思名觀自在，由此能遍隨順眾生。」 tr. “The seventh, the dedication that accords equally with all sentient beings. That the good friend is named Avalokiteśvara is because, the three kinds of action being turned toward him, the six penetrations must answer to the occasion, and his gathering in and benefiting being beyond thought, he is named Avalokiteśvara, and by this he is able to accord with sentient beings everywhere.” 〔T35n1735 0939c27–0940a01〕
The Yanyi chao glosses the name and sense of this position, and points out that the commentary’s last clause is precisely the glossing of the name of the assigned position:
「疏「第七等隨順一切眾生善根」者，謂以善根等心順益諸眾生故。」 tr. “As for the commentary’s ‘the seventh, the roots of goodness that accord equally with all sentient beings,’ that is, because with roots of goodness and an equal mind he accords with and benefits all sentient beings.” 〔T36n1736 0679c29–0680a01〕
「「由此」下，釋寄位名。」 tr. “From ‘and by this’ onward, he glosses the name of the assigned position.” 〔T36n1736 0680a07〕
The name of the position Fazang matches upon the sixty differs slightly, being 「第七隨順等觀一切眾生迴向」 tr. “the seventh, the dedication of according with and contemplating all sentient beings equally” 〔T35n1733 0471c02〕; Li Tongxuan’s is 「第七隨順一切眾生迴向」 tr. “the seventh, the dedication that accords with all sentient beings” 〔T36n1739 0981b25〕. The names of the position the three houses bring out are not uniform, while the place they match it to is in every case the seventh.
(2) The setting up of the two titles, and the difference within the Sanskrit witnesses. Of the two titles 「觀自在」 tr. “Avalokiteśvara” and 「觀世音」 tr. “Contemplator of the World’s Sounds,” Chengguan does not take either to be in error, but refers the difference back to there being of themselves two kinds within the Sanskrit witnesses:
「又觀自在者，或云觀世音。梵云婆盧枳底，觀也。濕伐羅，此云自在。若云攝伐多，此云音。然梵本之中自有二種不同，故譯者隨異。」 tr. “And further, as for Avalokiteśvara, some say Contemplator of the World’s Sounds. In Sanskrit, baluzhidi, which is contemplating; shifaluo, which in this tongue is sovereign. If it be said shefaduo, this in this tongue is sounds. Yet within the Sanskrit witnesses there are of themselves two kinds that differ, and so the translators followed the difference.” 〔T35n1735 0940a03–0940a06〕
The evidence he cites for this is in the Fahua, and he assigns the two titles to the three kinds of action:
「而《法華．觀音品》中云「觀其音聲皆得解脫」，即觀世音也。若具三業攝化，即觀自在故。彼中，初語業稱名除七災、二身業禮拜滿二願、三意業存念淨三毒。」 tr. “And the Fahua, in the Chapter of the Contemplator of Sounds, says ‘contemplating their voices and sounds, they all gain liberation’ — this is the Contemplator of the World’s Sounds. If it be furnished with all three kinds of action in gathering in and converting, it is then Avalokiteśvara. Therein, first the action of speech, calling the name and removing the seven calamities; second the action of body, paying homage and fulfilling the two wishes; third the action of mind, holding it in recollection and purifying the three poisons.” 〔T35n1735 0940a06–0940a09〕
His words of taking and setting aside are referred to whether the sense is round and full, and not to which title is correct and which in error:
「而今多念觀音者，以語業用多故，又人多稱故。今取義圓，故云自在。」 tr. “And that nowadays many recollect the Contemplator of Sounds is because the working of the action of speech is much, and because people mostly call upon it. Now the sense taken is the round one, and therefore it is said sovereign.” 〔T35n1735 0940a09–0940a11〕
At the end he opens it further upon that which contemplates and that which is contemplated:
「然觀即能觀，通一切觀。世是所觀，通一切世。若云音者，亦通所觀，即所救一切機。若云自在，乃屬能化之用。」 tr. “Yet contemplating is that which contemplates, and runs through every contemplating. The world is that which is contemplated, and runs through every world. If it be said sounds, this too runs through that which is contemplated, namely all the capacities that are rescued. If it be said sovereign, that belongs to the working of the one who transforms.” 〔T35n1735 0940a11–0940a13〕
(3) The universal gate and the compassion of one substance. The Dharma gate is named 「大悲行門」 tr. “the gate of the practice of great compassion,” and Chengguan glosses its substance and mark as lying just in the two phrases 「平等」 tr. “equally” and 「相續不斷」 tr. “following on without break”:
「二「我以此」下總顯體相，亦是釋名。平等教化即是大悲，以同體悲故云平等。相續不斷即是行門，又門即普門，普門示現曲濟無遺故。」 tr. “Second, from ‘with this’ onward, is the general displaying of the substance and mark, which is also the glossing of the name. That he teaches and transforms equally is itself great compassion, and because the compassion is of one substance with them, it is called equal. That it follows on without break is itself the gate of practice; and further, the gate is the universal gate, since the universal gate manifests and rescues by bending to each, leaving nothing out.” 〔T35n1735 0940a22–0940a25〕
(4) The same above and the same below — ever in the presence of the tathāgatas · manifesting everywhere before sentient beings. The two clauses of the scripture text stand opposite each other, and Chengguan judges them by the same above and the same below:
「前中，先總明，以上同如來妙覺真心故，常在一切諸如來所；下與眾生同大悲體故，普現一切眾生之前。普現，即普門示現。」 tr. “Within the former, first the general making clear: because above he is the same as the tathāgata’s true mind of wondrous awakening, he is ever in the presence of all the tathāgatas; because below he is of one substance of great compassion with sentient beings, he manifests everywhere before all sentient beings. Manifesting everywhere is the manifesting of the universal gate.” 〔T35n1735 0940a27–0940b01〕
And upon the standing of this friend Chengguan sets down one further remark, making clear the mark of his manifesting as a bodhisattva:
「然大聖久成正覺，號正法明，示為菩薩，義言等佛耳。」 tr. “Yet this great sage long ago accomplished right awakening, and his title was Right Dharma Illumination; he manifests as a bodhisattva, and it is by way of sense that he is called equal to a buddha.” 〔T35n1735 0940b01–0940b02〕
(5) The eleven clauses and the thirty-five responses. As to the number of the eleven clauses with the word 「或」 tr. “at times” and the number of the responsive manifestings in another scripture, Chengguan does not discuss their excellence by the more and the fewer, but speaks upon whether the sense gathers them in or not:
「後「或以布施」下別明普現之義，有十一句，方《法華經》三十五應，乍觀似少，義取乃多，彼三十五應，但是此中或現色身及說法耳。」 tr. “Afterward, from ‘at times by giving’ onward, is the separate making clear of the sense of manifesting everywhere, in eleven clauses; compared with the thirty-five responses of the Fahua jing, at a first glance they seem fewer, but in the sense they take they are more, for those thirty-five responses are only the manifesting of a form-body and the expounding of the Dharma among these here.” 〔T35n1735 0940b02–0940b05〕
(6) The divisions of the eighteen fears — the fears that are causes and the fears that are fruits · what is parted from and what is able to part. The eighteen fears are not laid out side by side as equals; Chengguan judges the first three to be of a different kind from the rest, and judges this passage in three divisions:
「二「善男子我修行」下約大悲行以顯業用，救諸怖畏故。於中三：初離世怖，有十八種：初三約煩惱，即是因怖；餘皆約果。縛殺貪三，不活開出。黑闇已下，皆五怖中事。上約所離。」 tr. “Second, from ‘son of good family, I cultivate’ onward, is the displaying of the working upon the practice of great compassion, since he rescues from all dreads and fears. Within it there are three: first, the parting from worldly fears, of which there are eighteen kinds; the first three are upon the afflictions, and these are the fears that are causes; the rest are all upon the fruits. The three of bondage, killing, and craving are opened out from the fear of not making a living. From darkness onward, all are matters among the five fears. The above is upon what is parted from.” 〔T35n1735 0940b05–0940b09〕
The passage 「復作是願」 tr. “I make this vow as well” Chengguan judges to be the cause of being able to part, and matches the three kinds of action to recollecting · calling the name · seeing:
「二「復作」下即能離因。念即是意，三業皆益故。三「我以此」下令進大心，方能究竟離二死怖。」 tr. “Second, from ‘I make this vow as well’ onward, is the cause of being able to part. Recollecting is the mind, and all three kinds of action bring benefit. Third, from ‘by this’ onward, is the causing of them to advance in the great mind, whereby they are able at last to part utterly from the fear of the two deaths.” 〔T35n1735 0940b09–0940b12〕
(7) The judgment upon the humbling of himself and the pointing to the superior. Every friend of this assembly has a passage of humbling himself, and under this friend Chengguan sets down one remark in particular, fastening it to his standing as one who long ago accomplished right awakening:
「第四「我唯」下謙己推勝。久成正覺尚不失謙。」 tr. “Fourth, from ‘I have gained only’ onward, is the humbling of himself and the pointing to the superior. Having long ago accomplished right awakening, he still does not fail in humility.” 〔T35n1735 0940b12–0940b13〕
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)
Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (glossing the eighty-fascicle Avataṃsaka passage by passage · principal)
Outline: 「文中但有五段，闕第六禮辭」 tr. “within the text there are only five divisions, the sixth, the taking of leave with respects, being absent” 〔T35n1735 0940a14〕
Glossing the name: 「三業歸向必六通赴緣，攝利難思名觀自在，由此能遍隨順眾生」 tr. “the three kinds of action being turned toward him, the six penetrations must answer to the occasion, and his gathering in and benefiting being beyond thought, he is named Avalokiteśvara, and by this he is able to accord with sentient beings everywhere” 〔T35n1735 0939c28–0940a01〕
The evenhanded remark on assigned positions (in the passage of the chapter outline · not within this friend’s window): 「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 — namely, that since each single position is furnished with many Dharma gates, how should an ordinary mind be barred from practicing and seeking the Dharma of the good friends? Therefore not matching them has its reason. Yet within there being no sequence of positions the sequence of positions is not obstructed, and displaying the positions is the constant rule, so that matching them likewise loses nothing.” 〔T35n1735 0918b04–0918b07〕
Glossing the place: 「在補怛落迦山者，此云小白華樹，山多此樹，香氣遠聞，聞見必欣是隨順義」 tr. “as for its being on the mountain Potalaka, this in this tongue is the small white-flowering tree; the mountain has many such trees, and their fragrance is smelled from afar, and whoever smells it and sees it is certain to be glad — this is the sense of according” 〔T35n1735 0940a01–0940a03〕
The two titles standing side by side: 「然梵本之中自有二種不同，故譯者隨異」 tr. “yet within the Sanskrit witnesses there are of themselves two kinds that differ, and so the translators followed the difference” 〔T35n1735 0940a05–0940a06〕; and the words of taking a title, 「今取義圓，故云自在」 tr. “now the sense taken is the round one, and therefore it is said sovereign” 〔0940a10–0940a11〕
The Yanyi chao opens out the six penetrations: 「謂天眼遙觀、天耳遙聞、他心遙知、神足速赴、宿命知其可度、漏盡令其解脫。攝謂攝受，利謂利樂」 tr. “that is, the divine eye that contemplates from afar, the divine ear that hears from afar, the knowing of others’ minds from afar, the spirit-foot that speeds to them, the recollection of former lives that knows whom he may deliver, and the exhaustion of the outflows that causes them to be liberated. Gathering in means gathering and receiving; benefiting means benefiting and gladdening” 〔T36n1736 0680a04–0680a06〕
The Yanyi chao glosses the dividing of the two titles: 「二中有五：一以梵言輕重分成二名。」 tr. “within the second there are five: first, by the lightness and heaviness of the Sanskrit words they are divided into two names.” 〔T36n1736 0680a09–0680a10〕
The Yanyi chao glosses the sense of contemplating: 「相而無所著，徹見體性空無障礙，一切種智圓頓觀察」 tr. “taking the marks and yet without attachment, seeing through to the substance and nature as empty and without obstruction, the contemplation of the knowledge of all kinds, round and sudden” 〔T36n1736 0680b11–0680b12〕
Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka)
The name of the position: 「第七隨順等觀一切眾生迴向知識中」 tr. “within the good friend of the seventh dedication of according with and contemplating all sentient beings equally” 〔T35n1733 0471c02〕
Glossing the mountain’s name: 「光明山者，彼山樹花常有光明，表大悲光明普門示現。此山在南印度南邊，天竺本名逋多羅山，此無正翻，以義譯之名小樹蔓莊嚴山。又《十一面經》在此山說。」 tr. “As for the Mountain of Light, the flowers of the trees of that mountain constantly have light, marking the manifesting of the universal gate of the light of great compassion. This mountain lies at the southern edge of south India, and its name in the Indian witness is Mount Buduoluo, for which there is no correct rendering; rendering it by sense, it is named the mountain adorned with small trees and creepers. Further, the Shiyimian jing was expounded upon this mountain.” 〔T35n1733 0471c03–0471c07〕
Transmitting the Sanskrit and the three titles: 「梵名逋盧羯底攝伐羅。逋盧羯底，此云觀。毘盧，此云光。以聲字相近，是以有翻為光。攝伐羅，此云自在。攝多，此云音。勘梵本諸經中有作攝多、有攝伐羅，是以翻譯不同也。」 tr. “In Sanskrit the name is puluojiedi shefaluo. Puluojiedi in this tongue is contemplating. Pilu in this tongue is light. Because the sounds of the graphs are close to one another, there are those who rendered it as light. Shefaluo in this tongue is sovereign. Sheduo in this tongue is sounds. Examining the Sanskrit witnesses, among the scriptures some have sheduo and some have shefaluo, and it is for this reason that the renderings differ.” 〔T35n1733 0471c07–0471c11〕
The assigning of the three titles: 「若偏就語業名觀世音，以業用多故。若就身語名光世音，以身光照及故。若具三輪，攝物無礙名觀自在。」 tr. “If it be taken upon the action of speech alone, the name is Contemplator of the World’s Sounds, because the working of that is much. If it be taken upon body and speech, the name is Light of the World’s Sounds, because the light of his body reaches and shines. If it be furnished with all three wheels, gathering in beings without obstruction, the name is Avalokiteśvara.” 〔T35n1733 0471c16–0471c19〕
The sense of the glossed name: 「等觀世間，隨聲救苦，名觀世音」 tr. “contemplating the world equally and rescuing from suffering according to the sounds, he is named Contemplator of the World’s Sounds” 〔T35n1733 0471c13〕
His outline upon the sixty: 「第三見敬申請中亦三：初見中二，先善財見觀音、後觀音歎善財。」 tr. “Within the third, the seeing, the paying of respects, and the setting out of the request, there are likewise three: within the first, the seeing, there are two, first Sudhana’s seeing of the Contemplator of Sounds, and afterward the Contemplator of Sounds’ praising of Sudhana.” 〔T35n1733 0471c21–0471c22〕; and for the dividing of the ten clauses, 「於中，初八句別顯、後二句總結」 tr. “therein, the first eight clauses displaying them separately, and the latter two clauses gathering them up in conclusion” 〔0471c25–0471c26〕
The interpretive reading of the direction: 「住山西阿者，謂據山阿面東而住，是向明之相也」 tr. “dwelling in the western nook of the mountain means that he takes his stand in the nook of the mountain and dwells facing east, which is the mark of facing toward the light” 〔T35n1733 0471c23–0471c24〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a differing track of marking the Dharma)
The outline in five gates: 「分為五門：一推德昇進、二示善知識方所、三舉山名補怛洛迦、四舉善知識名觀自在號觀世音、五禮敬辭退。」 tr. “It is divided into five gates: first, pointing to virtue and advancing upward; second, showing the direction and place of the good friend; third, raising the mountain’s name, Potalaka, in his transcription; fourth, raising the good friend’s name, Avalokiteśvara, titled Contemplator of the World’s Sounds; fifth, taking leave with respects.” 〔T36n1739 0981b10–0981b13〕
Glossing the mountain’s name: 「山名補怛洛迦者，此云小白花樹，山多生白花樹，其花甚香，香氣遠及。為明此聖者修慈悲行門，以謙下極小為行也。」 tr. “As for the mountain being named Potalaka, in his transcription, this in this tongue is the small white-flowering tree; the mountain grows many white-flowering trees, and their flowers are very fragrant, the fragrance reaching far. This is to make clear that this sagely one cultivates the gate of the practice of kindness and compassion, taking the humble and the utterly small as his practice.” 〔T36n1739 0981b13–0981b15〕; 「華者，明開敷萬行故」 tr. “as for the flower, it makes clear the opening out of the ten thousand practices” 〔0981b16〕
His account of taking a title: 「以舊經云觀世音為正，梵云光世音，以慈悲光照世間，聞苦便救」 tr. “taking the old scripture’s Contemplator of the World’s Sounds as correct; in Sanskrit it is Light of the World’s Sounds, since with the light of kindness and compassion he shines upon the world, and hearing suffering he straightway rescues” 〔T36n1739 0981b19–0981b20〕
Setting a question and answering it himself: 「觀自在可無慈悲，何以要須光世音」 tr. “can Avalokiteśvara be without kindness and compassion, that Light of the World’s Sounds should be required?” 〔T36n1739 0981b22〕; and the ground of his answer, 「夫一切菩薩約行成名，約名行表位」 tr. “now every bodhisattva forms his name upon his practice, and marks his position by name and practice” 〔0981b23〕, 「雖一切菩薩皆具智悲二門，今以名行表昇進，要須以名表法」 tr. “though every bodhisattva is furnished with the two gates of knowledge and compassion, here, since the name and practice mark the advancing upward, the Dharma must be marked by the name” 〔0981b23–0981b25〕
Fastened to the position at hand: 「今此第七隨順一切眾生迴向，成處世慈悲門，以光世音名是慈悲之號，以為表位行門令昇進也。」 tr. “Now this seventh, the dedication that accords with all sentient beings, forms the gate of compassion within the world, and since the name Light of the World’s Sounds is a title of kindness and compassion, it is taken as the gate of practice that marks the position and causes advancement.” 〔T36n1739 0981b25–0981b27〕; and further, 「觀自在者，但明觀照，成出世般若義自在故」 tr. “as for Avalokiteśvara, it makes clear only the contemplative illumination, forming the sense of the wisdom that goes beyond the world, and hence sovereign” 〔0981b27–0981b28〕, 「以表觀世間苦表悲門，不如觀世音之號」 tr. “for marking the contemplating of the world’s suffering and thereby marking the gate of compassion, it is not the equal of the title Contemplator of the World’s Sounds” 〔0981b28–0981b29〕
The interpretive reading of the directions: 「意云東方是智、西方是悲，以方表法，實無方所」 tr. “the intent is that the east is knowledge and the west is compassion, the directions marking the Dharma, though in truth there is no direction or place” 〔T36n1739 0981c03–0981c04〕; 「而實佛國一方滿十方、一塵含法界，何有方所而存自他隔得別佛也」 tr. “yet in truth, in a buddha-land one direction fills the ten directions and one mote contains the Dharma realm — what direction or place could there be, that self and other should stand apart and a separate buddha be had?” 〔0981c08–0981c09〕
His account of three dharmas in one person: 「表大慈悲心恒處苦流不求出離，以觀世音主之」 tr. “marking the mind of great kindness and compassion that dwells ever within the stream of suffering and does not seek to depart from it, with the Contemplator of the World’s Sounds presiding over it” 〔T36n1739 0981c15–0981c16〕; 「即明一切處文殊、一切處普賢、一切處觀世音、一切處毘盧遮那」 tr. “this makes clear Mañjuśrī in every place, Samantabhadra in every place, the Contemplator of the World’s Sounds in every place, Vairocana in every place” 〔0981c18–0981c19〕
Glossing the dwelling place: 「如海上有山多賢聖者，此約南海之上，亦主生死海上」 tr. “as when upon the sea there is a mountain where the worthy and sagely are many, this is upon the southern sea, and likewise presides over the sea of birth and death” 〔T36n1739 0981c20–0981c21〕; 「亦約慈悲為流泉」 tr. “and likewise, kindness and compassion are taken for the flowing springs” 〔0981c22〕
The five gates of truly entering the present position: 「於此段中約立五門：一念善知識教思惟昇進」 tr. “within this passage five gates are set up: first, recollecting the good friend’s teaching, pondering it, and advancing upward” 〔T36n1739 0981c24–0981c25〕; the last gate, 「五善財頂禮申請，觀世音為說大慈悲行解脫」 tr. “fifth, Sudhana bows to his feet and sets out his request, and the Contemplator of the World’s Sounds expounds for him the liberation of the practice of great kindness and compassion” 〔0981c29〕
Zhiyan, Souxuan ji T35n1732
The passage of this good friend is glossed 〔T35n1732 0096c19–0097a03〕. Zhiyan takes this position to be 「第二十七隨順等觀一切眾生迴向菩薩位」 tr. “the twenty-seventh, the position of the bodhisattva of the dedication that accords with and contemplates all sentient beings equally” 〔0096c19〕, and says 「菩薩名觀世音，入大悲法門」 tr. “the bodhisattva is named Contemplator of the World’s Sounds, and enters the Dharma gate of great compassion” 〔0096c20〕. His outline is threefold: first, the exhortation to proceed in accord with the teaching; second, entering in accord with the teaching, opened into nine, of which the fifth is 「見觀世音依正相」 tr. “seeing the marks of the Contemplator of the World’s Sounds’ circumstance and person” 〔0096c24〕 and the seventh 「「時觀世音」下讚歎善財」 tr. “from ‘then the Contemplator of the World’s Sounds’ onward, the praising of Sudhana” 〔0096c25〕; third, true entry, opened into three (praising his bringing forth of the mind · the Dharma gate of his own portion · looking up and pushing on to the superior portion). Within the Dharma gate of his own portion, the working of benefit is again twofold: 「初辨令離十八障、二「復次」下教令發心」 tr. “first, distinguishing the causing to part from the eighteen obstructions; second, from ‘further’ onward, teaching and causing the bringing forth of the mind” 〔0097a02〕. The name he gives is 「觀世音」 tr. “Contemplator of the World’s Sounds,” the same as the sixty; the two forms 「觀自在」 tr. “Avalokiteśvara” and 「補怛洛迦」 tr. “Potalaka” give zero hits in T35n1732 — a difference in the rendering of the same name, not an absence of gloss.
Recorded Without Adjudication
As for the outline of this section, Chengguan makes five divisions and marks of himself that the sixth, the taking of leave with respects, is absent (seeking in accord with the teaching · the seeing, paying of respects, and inquiring · praising and conferring the Dharma · humbling himself and pointing to the superior · pointing out the next friend); Fazang, upon the sixty, makes proceeding to enter in accord with the teaching · the seeing, paying of respects, and setting out of the request · praising and conferring the Dharma, and opens each into three; while Li Tongxuan does not follow the form of the six divisions of this assembly, but sets up separately the five gates of pointing to virtue and advancing upward and the five gates of truly entering the Dharma gate of the present position. As for the rendering of the friend’s name, Chengguan transmits the two titles 「觀自在」 tr. “Avalokiteśvara” and 「觀世音」 tr. “Contemplator of the World’s Sounds,” refers their difference back to the two kinds within the Sanskrit witnesses, and says 「今取義圓，故云自在」 tr. “now the sense taken is the round one, and therefore it is said sovereign”; Fazang transmits the three titles 「觀世音」 tr. “Contemplator of the World’s Sounds,” 「光世音」 tr. “Light of the World’s Sounds,” and 「觀自在」 tr. “Avalokiteśvara,” assigning them to the action of speech · to body and speech · to the three wheels; while Li Tongxuan judges explicitly 「以舊經云觀世音為正」 tr. “taking the old scripture’s Contemplator of the World’s Sounds as correct,” and, upon this position being the gate of compassion within the world, takes the title 「光世音」 tr. “Light of the World’s Sounds.” As for the rendering of the mountain’s name, Chengguan makes it 「補怛落迦」 tr. “Potalaka” and calls it the small white-flowering tree; Fazang, upon the sixty, makes it 「光明山」 tr. “the Mountain of Light,” transmits the Indian name as 「逋多羅山」 tr. “Mount Buduoluo,” and renders it by sense as 「小樹蔓莊嚴山」 tr. “the mountain adorned with small trees and creepers”; Li Tongxuan makes it 「補怛洛迦」 tr. “Potalaka, in his transcription,” and calls it the small white-flowering tree. As for the direction in which the friend dwells, Chengguan, upon the eighty’s 「西面」 tr. “west side,” sets up the interpretive reading that the west governs killing and so displays the rescuing power of compassion, while Fazang, upon the sixty’s 「西阿」 tr. “western nook,” sets up the interpretive reading of facing east toward the light. As for the dividing of the ten clauses on the good friend, the eighty has ten clauses and Chengguan glosses the first alone, while upon the sixty Fazang judges eight separate and two conclusive. All these divergent interpretations are settled accounts of the ancient worthies, and are set down as records.
VII. Cross-Reading and Lineage
For the text of this section, the chains of lineage lie wholly within the commentaries and treatises, with zero hits outside the scripture:
- The treatises of the Huayan house: in the five works Huayan jing zhigui T45n1871 · Huayan jing kongmu zhang T45n1870 · Huayan wujiao zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883, the two words 「觀自在」 tr. “Avalokiteśvara” and 「補怛洛迦」 tr. “Potalaka, in his transcription” give zero hits in every case 〔not found〕. In the Kongmu zhang 「觀自在」 tr. “Avalokiteśvara” occurs once 〔T45n1870 0585b20〕, but its text is the general phrase 「遊觀自在」 tr. “roaming and contemplating at will,” and not the name of this good friend, and it is not entered as lineage. Further, the Kongmu zhang’s table of the sequence of good friends links the positions one to another by the names of the sixty (the two friends before are found at 〔T45n1870 0589a22〕 and 〔0589a23〕); the corresponding place for this section is not collated in this apparatus, and the reverse search upon the names of the sixty has not been made — this is set down as a record.
- The consciousness-only axis: in the two treatises Cheng weishi lun T31n1585 and She dasheng lun T31n1594, 「觀自在」 tr. “Avalokiteśvara” and 「觀世音」 tr. “Contemplator of the World’s Sounds” both give zero hits 〔not found〕; the Yuqie shidi lun T30n1579 has not been collated (the bridge to consciousness-only does not apply to this section). This section is not 〈The Ten Grounds〉, and no separate chain to consciousness-only is set up.
- The citing of the Fahua: what is essential in the lineage of this section is that Chengguan and Fazang both take the Chapter of the Contemplator of the World’s Sounds of the Fahua as evidence for glossing the name — Chengguan cites 「觀其音聲皆得解脫」 tr. “contemplating their voices and sounds, they all gain liberation” and divides the seven calamities · the two wishes · the three poisons as the marks of the three kinds of action 〔T35n1735 0940a06–0940a09〕, while Fazang cites the same clause and sets up his judgment of the three wheels 〔T35n1733 0471c11–0471c19〕. What the two houses cite comes out of one and the same scripture, and the judgments they set up differ; see VI, Divergent Interpretations of the Commentators.
- The record of the Shiyimian jing: Fazang records this mountain as being also the place where another scripture was expounded — 「又《十一面經》在此山說」 tr. “further, the Shiyimian jing was expounded upon this mountain” 〔T35n1733 0471c06–0471c07〕. This is a cross-reading upon the place, and not a gloss of this section’s text.
- The correspondence of the next friend: this section closes with the humbling of himself and the pointing to the superior, and the next friend, the bodhisattva Right Course, comes to the assembly from the eastern quarter, and this friend directs Sudhana to him with 「汝可往問」 tr. “you may go and ask” 〔T10n0279 0367b22〕. The name of the next friend the forty makes 「正性無異行」 tr. “Right Nature of Undifferentiated Practice” 〔T10n0293 0735b19〕, the eighty 「正趣」 tr. “Right Course.” What Chengguan’s fifth division, 「指示後友」 tr. “pointing out the next friend,” glosses is that passage 〔T35n1735 0940b13–0940b20〕, whose scripture text belongs to the next unit.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): the unit of the bodhisattva Avalokiteśvara begins 〔T10n0279 0366c12〕 and ends 〔0367b09 前〕. Recollecting the teaching of the friend before him 0366c12–c17 · traveling on and seeking 0366c17–c18 · seeing the dependent surroundings and proper recompense 0366c18–c21 · expounding the Dharma for the assembly 0366c21–c22 · the ten clauses on the good friend 0366c22–c28 · going on to him 0366c28 · the friend’s consoling encouragement 0366c28–0367a08 · Sudhana bowing to his feet and asking for the Dharma 0367a08–a12 · the praise of his raising of the mind 0367a12–a14 · the general setting forth of the Dharma gate 0367a14–a16 · ever in the presence of the tathāgatas and manifesting everywhere before sentient beings 0367a16–a17 · the eleven clauses with the word “at times” 0367a17–a23 · the vow concerning the eighteen fears 0367a23–a29 · the vow of recollecting, calling the name, and seeing the body 0367a29–b01 · teaching them to raise the mind and not turn back 0367b01–b03 · humbling himself 0367b03–b04 · the ten matters of pointing to the superior and the closing question 0367b04–b09. Lines of verse: zero.
- Buddhabhadra T278 (the Jin translation, the principal collation witness): the corresponding passage of this section begins 〔T09n0278 0718a10〕 and ends 〔0718c05 前〕. Recollecting the former teaching and traveling on 0718a10–a15 · seeing the dependent surroundings and proper recompense and the expounding of the Dharma 0718a15–a19 · the ten clauses on the good friend 0718a19–a25 · the friend’s consoling encouragement 0718a25–b04 · bowing to his feet and asking for the Dharma 0718b04–b08 · the praise of his raising of the mind 0718b08–b09 · the name of the Dharma gate 0718b09–b10 · the skillful means of gathering in beings 0718b10–b16 · the vow concerning the eighteen dreads and fears 0718b16–b23 · the Dharma gate of the wheel of names 0718b23–b27 · humbling himself, pointing to the superior, and the closing question 0718b27–0718c05.
- Prajñā T293 (the Zhenyuan witness, for collation): the corresponding passage of this section begins 〔T10n0293 0733a01〕 and ends 〔0735b19 前〕. Recollecting the former teaching and traveling on 0733a01–a09 · seeing the dependent surroundings and proper recompense and the expounding of the Dharma 0733a09–a14 · the ten clauses on the good friend 0733a14–a21 · the friend’s consoling encouragement from 0733a22 onward · the middle passage (bowing to his feet and asking for the Dharma · the name of the Dharma gate · the skillful means of gathering in beings · the vow concerning the eighteen fears · sending forth light and expounding verses) 0733b–0734c03 · having expounded the verses, he says to Sudhana 0734c04 · humbling himself, pointing to the superior, and the closing question 0734c05–c11 · Sudhana’s verses of praise 0734c12–0735b18 · ending before the next friend 「正性無異行」 tr. “Right Nature of Undifferentiated Practice” 〔0735b19〕. The forty at this passage has the two further passages of expounding verses and of verses of praise proper to itself; the witness this apparatus rests upon has not been cut graph for graph throughout the middle passage, and its verbatim extent is set down within the bounds 〔0733b〕–〔0734c03〕, recorded as absent, as it is.
- Chengguan, Huayan jing shu T35n1735: the direct gloss on this section begins 0939c27 (the name of the position) · glossing the name 0939c28–0940a01 · glossing the place 0940a01–a03 · the broad glossing of the friend’s name 0940a03–a13 · the marking of the five-division outline 0940a14 · seeking in accord with the teaching 0940a14–a15 · the seeing, paying of respects, and inquiring 0940a15–a21 · praising and conferring the Dharma 0940a21–b12 (the setting forth of the name 0940a22 · the general displaying of the substance and mark 0940a22–a25 · the broad displaying of the working 0940a25–b12) · humbling himself and pointing to the superior 0940b12–b13 · pointing out the next friend 0940b13–b20 (the scripture text glossed there belongs to the next unit).
- Chengguan, Yanyi chao T36n1736: the passage glossing this section begins 0679c29 · the four divisions of the commentary’s text 0680a01–a03 · the opening out of the six penetrations 0680a04–a06 · glossing the name of the assigned position 0680a07 · the broad glossing of the two titles begins 0680a07–b15 (the passage citing the text of the Guanyin jing 0680a11–b14) · the gloss continues to 0681a23, whereupon follows 「第八正趣菩薩寄」 tr. “the eighth, the assignment of the bodhisattva Right Course” 〔0681a24〕, which passes beyond the bound of this section and is not recorded.
- Fazang, Tanxuan ji T35n1733: this section’s passage begins 0471c02 and ends 0472a19, whereupon follows 「第八如相迴向善知識中」 tr. “within the good friend of the eighth dedication of the mark of suchness” 〔0472a20〕. Glossing the mountain’s name 0471c03–c07 · transmitting the Sanskrit and the three titles 0471c07–c19 · proceeding to enter in accord with the teaching 0471c19–c21 · the seeing, paying of respects, and setting out of the request 0471c21–0472a19.
- Li Tongxuan, Xin Huayan jing lun T36n1739: what bears on this section begins 0981b09. The five gates of pointing to virtue and advancing upward 0981b09–b13 · glossing the mountain’s name 0981b13–b18 · glossing the friend’s name, with the question set and answered 0981b18–0981c22 · the five gates of truly entering the Dharma gate of the present position 0981c23–0981c29 · the gloss following upon the text continues to 0982b07, and from 〔0982b08〕 it turns to the passage of the next friend.
- Zhiyan, Souxuan ji T35n1732: this section is glossed 〔0096c19–0097a03〕; see section six.
- Variant readings: within the range of T279 covered by this unit, 〔0366c12〕–〔0367b08〕, the Taishō base text carries 2 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0366c18〕縈【大】｜瑩【宮】 · 〔0366c20〕跏【大】｜加【宋】【元】【明】【宮】.
- Supplementary note on divergent readings: the interlinear notes were stripped and set down at the layer of the original text.
- Items not found: the Huayan jing zhigui T45n1871 · the Huayan wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 — six works in all, this section’s names giving zero hits in every case. The Huayan jing kongmu zhang T45n1870 lists only, in its roster of good friends, 「二十八山名光明菩薩名觀世音」 tr. “twenty-eighth: the mountain named Light, the bodhisattva named Contemplator of the World’s Sounds” 〔0589a24〕 — the name without a gloss. The Yuqie shidi lun T30n1579 has not been collated (the bridge to consciousness-only does not apply to this section), and is not entered in this count.