華嚴經 品三十九 入法界品 · 安住地神（寄入法界無量迴向）Avataṃsaka Sūtra · Entering the Dharma Realm · The Earth Goddess Peaceful Abiding (Assigned to the Measureless Dedication of Entering the Dharma Realm)
善財這一次沒有往南走。
他走到摩竭提國的菩提場——佛成道的那塊地。百萬地神先認出他，說「此來童子即是佛藏」。
地神開口的第一句不是說法，是問話：「善來童子！汝於此地曾種善根，我為汝現，汝欲見不？」
善財答六個字：「聖者！唯然！欲見。」
於是地神以足按地，「百千億阿僧祇寶藏自然踊出」，然後說：這是「汝往昔善根果報」。
按一下就開了。可見那些藏本來就在地下，一路跟著他——「今此寶藏隨逐於汝」。
他所授的法門名叫「不可壞智慧藏」。地中之藏可以掘盡，這一個不可壞。
『三十位善友走下來，走到自己出發的那塊地；一按，滿地都是自己種的。』
且看到此地。
This time Sudhana did not journey south.
He walked to the site of awakening in the country of Magadha — the very ground where the Buddha accomplished the way. A million earth goddesses recognized him first, and said 「此來童子即是佛藏」 tr. “this youth who comes here is the very treasury of the Buddha.”
The first thing the earth goddess said when she opened her mouth was not an exposition of the Dharma but a question: 「善來童子！汝於此地曾種善根，我為汝現，汝欲見不？」 tr. “Welcome, youth! In this ground you once planted roots of goodness. I shall display them for you — would you like to see them?”
Sudhana answered in six graphs: 「聖者！唯然！欲見。」 tr. “Holy one! Yes indeed! I wish to see them.”
Thereupon the goddess pressed the ground with her foot, and 「百千億阿僧祇寶藏自然踊出」 tr. “hundreds of thousands of koṭis of asaṃkhyeyas of treasuries of themselves welled up,” and then she said: this is 「汝往昔善根果報」 tr. “the fruit and recompense of your roots of goodness of old.”
One press, and it opened. So those treasuries were in the ground all along, and had followed him the whole way — 「今此寶藏隨逐於汝」 tr. “these treasuries now follow you and go after you.”
The Dharma gate she conferred is named 「不可壞智慧藏」 tr. “the Indestructible Treasury of Wisdom.” A treasury in the ground can be dug out to the last; this one cannot be destroyed.
‘Thirty good friends walked down, and he walked to the very ground he had set out from; one press, and the whole ground was full of what he had planted himself.’
Let it stand here for now.
〔T10 0368〕 爾時，善財童子漸次遊行，趣摩竭提國菩提場內安住神所，百萬地神同在其中，更相謂言：「此來童子即是佛藏，必當普為一切眾生作所依處，必當普壞一切眾生無明㲉藏。此人已生法王種中，當以離垢無礙法繒而冠其首，當開智慧大珍寶藏，摧伏一切邪論異道。」 時，安住等百萬地神，放大光明，遍照三千大千世界，普令大地同時震吼，種種寶物處處莊嚴，影潔光流遞相鑒徹；一切葉樹俱時生長，一切華樹咸共開敷，一切果樹靡不成熟，一切河流遞相灌注，一切池沼悉皆盈滿；雨細香雨遍灑其地，風來吹華普散其上，無數音樂一時俱奏，天莊嚴具咸出美音；牛王、象王、師子王等，皆生歡喜，踊躍、哮吼，猶如大山相擊出聲；百千伏藏自然踊現。 時，安住地神告善財言：「善來童子！汝於此地曾種善根，我為汝現，汝欲見不？」 爾時，善財禮地神足，遶無數匝，合掌而立，白言：「聖者！唯然！欲見。」 時，安住地神以足按地，百千億阿僧祇寶藏自然踊出，告言： 「善男子！今此寶藏隨逐於汝，是汝往昔善根果報，是汝福力之所攝受，汝應隨意自在受用。 「善男子！我得菩薩解脫，名：不可壞智慧藏，常以此法成就眾生。 「善男子！我憶自從然燈佛來，常隨菩薩，恭敬守護，觀察菩薩所有心行、智慧境界、一切誓願、諸清淨行、一切三昧、廣大神通、大自在力、無能壞法，遍往一切諸佛國土，普授一切諸如來記，轉於一切諸佛法輪，廣說一切修多羅門，大法光明普皆照耀，教化調伏一切眾生，示現一切諸佛神變，我皆能領受、皆能憶持。 「善男子！乃往古世，過須彌山微塵數劫，有劫名：莊嚴，世界名：月幢，佛號：妙眼，於彼佛所得此法門。善男子！我於此法門，若入若出修習增長，常見諸佛未曾捨離，始從初得乃至賢劫，於其中間，值遇不可說不可說佛剎微塵數如來、應、正等覺，悉皆承事，恭敬供養；亦見彼佛詣菩提座，現大神力；亦見彼佛所有一切功德善根。 〔T10 0369〕 「善男子！我唯知此不可壞智慧藏法門。如諸菩薩摩訶薩常隨諸佛，能持一切諸佛所說，入一切佛甚深智慧，念念充遍一切法界，等如來身，生諸佛心，具諸佛法，作諸佛事；而我云何能知能說彼功德行？ 「善男子！此閻浮提摩竭提國迦毘羅城，有主夜神，名：婆珊婆演底。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」 時，善財童子禮地神足，遶無數匝，慇懃瞻仰，辭退而去。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
趣求與地神稱歎（澄觀科）：一群地神先認出了他
那時候，善財童子漸漸地遊行前去，前往摩竭提國菩提場裡面安住神的住處。有百萬位地神同在那個地方，彼此相對談論說：
「這位走來的童子，就是佛的寶藏，必定將要普遍地為一切眾生作所依止之處，必定將要普遍地破除一切眾生無明的殼藏。這個人已經生在法王的種姓當中，將要用離垢無礙的法繒繫在他的頭上作冠，將要開啟智慧的大珍寶藏，摧伏一切邪論與外道。」
嚴處攝生（澄觀科）：光、震、樹、水、香、樂、獸、伏藏
那時候，安住地神以及百萬位地神，放出大光明，遍照三千大千世界，普遍令大地同一時間震動吼響；種種寶物在處處作莊嚴，影子潔淨、光明流動，互相映照而透徹；一切的葉樹同時生長，一切的華樹全都一齊開放，一切的果樹沒有不成熟的，一切的河流互相灌注，一切的池沼全都盈滿；降下細細的香雨遍灑在那片地上，風吹來把華普遍散落在地上；無數的音樂一時之間一齊演奏，天上的莊嚴之具全都發出美好的聲音；牛王、象王、師子王等等，都生起歡喜，踊躍、哮吼，像大山互相撞擊而出聲一樣；百千處埋藏在地下的寶藏自然踊現出來。
許示昔善（澄觀科）：善來童子，你在這塊地上種過善根
那時候，安住地神告訴善財說：
「善來童子！你在這塊地上曾經種過善根，我為你顯現出來，你想看嗎？」
設敬陳請（澄觀科）：唯然，欲見
那時候，善財頂禮地神的足，繞行無數匝，合掌站立，稟白說：
「聖者！是的！我想看。」
正示昔因（澄觀科）：以足按地，寶藏踊出
那時候，安住地神用足按在地上，百千億阿僧祇（不可計數的大數）的寶藏自然踊出來，告訴他說：
「善男子！現在這些寶藏隨著你、跟著你，這是你往昔善根的果報，是你的福德之力所攝受來的，你應當隨著自己的心意自在受用。
標名體用（澄觀科）：不可壞智慧藏
「善男子！我得到一種菩薩的解脫，名叫『不可壞智慧藏』，常常用這個法成就眾生。
別顯業用（澄觀科）：從然燈佛以來，常隨菩薩
「善男子！我回憶自從然燈佛以來，常常跟隨著菩薩，恭敬守護，觀察菩薩所有的心行、智慧的境界、一切的誓願、諸般清淨之行、一切的三昧、廣大的神通、大自在之力、沒有什麼能夠破壞之法；遍往一切諸佛的國土，普遍領受一切諸位如來所授之記，轉動一切諸佛的法輪，廣說一切契經之門，大法的光明普遍照耀，教化調伏一切眾生，示現一切諸佛的神通變化——這一切我都能夠領受，都能夠憶持不忘。
得法時處（澄觀科）：莊嚴劫·月幢世界·妙眼佛
「善男子！在很久很久以前的古世，經過須彌山微塵那樣多的劫數，有一個劫名叫『莊嚴』，有一個世界名叫『月幢』，佛的名號叫『妙眼』；我就是在那位佛的地方得到這個法門的。
「善男子！我對於這個法門，或入或出，修習增長，常常見到諸佛不曾捨離；從最初得法的時候開始，一直到現在的賢劫，在這中間，值遇了不可說不可說佛剎微塵數那麼多的如來、應供、正等覺，全都承事，恭敬供養；也見到那些佛前往菩提座，示現大神通之力；也見到那些佛所有的一切功德善根。
謙己推勝（澄觀科）：我只知道這一個
「善男子！我只知道這一個『不可壞智慧藏』法門。至於那些菩薩摩訶薩，他們常常跟隨諸佛，能夠受持一切諸佛所說的法，進入一切佛甚深的智慧，念念之間充滿遍及一切法界，等同如來之身，生出諸佛之心，具足諸佛之法，作諸佛所作之事——而我又怎麼能夠知道、能夠說出他們的功德之行呢？
指示後友（澄觀科）：迦毘羅城·婆珊婆演底主夜神
「善男子！這個閻浮提摩竭提國的迦毘羅城，有一位主夜神，名叫『婆珊婆演底』。你到她那裡去問：菩薩應當怎樣學菩薩行、修菩薩道？」
戀德禮辭（澄觀科）
那時候，善財童子頂禮地神的足，繞行無數匝，慇懃地瞻仰著，這才辭別退去。
Seeking, and the Earth Goddesses’ Praise (Chengguan’s Outline): A Host of Earth Goddesses Recognized Him First
At that time Sudhana the youth journeyed on stage by stage, and made for the dwelling place of the goddess Peaceful Abiding within the site of awakening in the country of Magadha. There were a million earth goddesses together in that place, and they spoke with one another face to face, saying:
“This youth who comes here is the very treasury of the Buddha. He will surely become, everywhere, the place of reliance for all sentient beings; he will surely break open everywhere the shell-treasury of ignorance of all sentient beings. This person has already been born into the lineage of the Dharma-king; he will bind upon his head, for a crown, the stainless and unobstructed silk of the Dharma; he will open the great treasury of precious things that is wisdom, and will crush all wrong doctrines and outsider ways.”
Adorning the Place and Gathering In Beings (Chengguan’s Outline): Light, Quaking, Trees, Waters, Fragrance, Music, Beasts, Buried Treasuries
At that time the earth goddess Peaceful Abiding, together with the million earth goddesses, sent forth a great light that shone everywhere throughout the three-thousandfold great-thousand world-system, and made the whole great earth quake and roar at one and the same moment; all manner of precious things made an adornment in place after place, their reflections clean and their light flowing, mirroring one another and shining clear through; every leaf-bearing tree grew at one and the same time, every flowering tree opened out all together, not one fruit-bearing tree failed to ripen, every river poured into another, and every pool and pond was brimming full; a fine rain of fragrance came down and was sprinkled everywhere over that ground, and the wind came and scattered flowers everywhere upon it; numberless musics were played all together at one moment, and the articles of adornment of the heavens all gave out lovely sounds; the bull kings, the elephant kings, the lion kings, and the rest all gave rise to joy, and leapt up, and roared, as when great mountains strike against one another and give out a sound; and in a hundred thousand places the treasuries buried beneath the ground of themselves welled up and appeared.
Promising to Display His Former Goodness (Chengguan’s Outline): Welcome, Youth — You Once Planted Roots of Goodness in This Ground
At that time the earth goddess Peaceful Abiding said to Sudhana:
“Welcome, youth! In this ground you once planted roots of goodness. I shall display them for you — would you like to see them?”
Setting Out Respect and Stating the Request (Chengguan’s Outline): Yes Indeed, I Wish to See
At that time Sudhana bowed to the feet of the earth goddess, circled her numberless times, joined his palms and stood, and said:
“Holy one! Yes indeed! I wish to see them.”
Directly Displaying the Former Cause (Chengguan’s Outline): She Pressed the Ground With Her Foot, and the Treasuries Welled Up
At that time the earth goddess Peaceful Abiding pressed the ground with her foot, and hundreds of thousands of koṭis of asaṃkhyeyas (an incalculably great number) of treasuries of themselves welled up; and she said to him:
“Son of good family! These treasuries now follow you and go after you. This is the fruit and recompense of your roots of goodness of old; it is what the power of your merit has gathered in. You should use and enjoy them freely, following your own mind.
Setting Forth the Name, Substance, and Working (Chengguan’s Outline): The Indestructible Treasury of Wisdom
“Son of good family! I have gained a liberation of a bodhisattva, named ‘the Indestructible Treasury of Wisdom,’ and I constantly bring sentient beings to accomplishment by this Dharma.
Particularly Displaying the Working (Chengguan’s Outline): Ever Since the Buddha Burning Lamp, She Has Constantly Followed the Bodhisattvas
“Son of good family! I recall that ever since the Buddha Burning Lamp I have constantly followed the bodhisattvas, revering and guarding them, and observing all the bodhisattvas’ practices of mind, their objective realm of wisdom, all their vows, their several pure practices, all their samādhis, their vast and great spiritual powers, their power of great sovereignty, and the Dharma that nothing is able to destroy; and how they go everywhere to the lands of all the buddhas, everywhere receive the predictions bestowed by all the tathāgatas, turn the Dharma wheel of all the buddhas, expound at large all the gates of the sūtras, so that the light of the great Dharma shines everywhere, and teach and tame all sentient beings, and display the spiritual transformations of all the buddhas — all of this I am able to receive, and all of it I am able to bear in mind and not forget.
The Time and Place of Gaining the Dharma (Chengguan’s Outline): The Kalpa Adornment · the World Moon Banner · the Buddha Wondrous Eyes
“Son of good family! In an age long, long past, beyond kalpas as many as the dust motes of Mount Sumeru, there was a kalpa named ‘Adornment,’ and there was a world named ‘Moon Banner,’ and the buddha’s name was ‘Wondrous Eyes’; and it was in the presence of that buddha that I gained this Dharma gate.
“Son of good family! With regard to this Dharma gate I have entered it and come forth from it, cultivating and increasing it, and have constantly seen the buddhas and never been parted from them; from the time when I first gained it down to the present Worthy Kalpa, within that interval I have met tathāgatas, worthy of offerings, fully and rightly awakened, as many as the dust motes of unspeakably unspeakable buddha-lands, and have served them all and revered them and made offerings to them; and I have seen those buddhas go to the seat of awakening and display their great spiritual power; and I have seen all the merit and virtue and roots of goodness belonging to those buddhas.
Humbling Herself and Pointing to the Superior (Chengguan’s Outline): I Know Only This One
“Son of good family! I know only this one Dharma gate of ‘the Indestructible Treasury of Wisdom.’ As for those bodhisattva-mahāsattvas, they constantly follow the buddhas, and are able to hold the Dharma spoken by all the buddhas, and enter the utterly deep wisdom of all the buddhas, and in thought after thought fill and pervade the whole Dharma realm; they are equal to the body of a tathāgata, they give rise to the mind of the buddhas, they are complete in the Dharma of the buddhas, and they do the deeds that the buddhas do — how then could I be able to know, or to tell of, their practice of merit and virtue?
Pointing Out the Next Friend (Chengguan’s Outline): The City of Jiapiluo · the Night Goddess Vāsantī
“Son of good family! Here in Jambudvīpa, in the city of Jiapiluo in the country of Magadha, there is a night goddess named ‘Vāsantī.’ Go to her and ask: how is a bodhisattva to learn the bodhisattva practice and to cultivate the bodhisattva way?”
Cherishing Her Virtue and Taking Leave (Chengguan’s Outline)
At that time Sudhana the youth bowed to the feet of the earth goddess, circled her numberless times, gazed up at her earnestly, and only then took his leave and departed.
善財這一次不往南走了
前面二十九位善友，善財多數南行，一位接著一位。到這一節，經文只說他「漸次遊行，趣摩竭提國菩提場內安住神所」，不再說南方。
要問：這是省文，還是有意？澄觀認為有意，並且把它當作本節的第一個眼。他說在菩提場者，所入之法界即是得菩提之處，故菩提是本；前面說南方，是有所表，是從根本走向南；如今是攝末歸本的法界，所以不說南了。法藏就同一件事另立二義：約因說，此處表地上證真，同於佛位，迴向位到了盡頭，所以成向此處；約果說，表佛應機方便現身，屬迴向位滿，所以在此處辨成道之地。李通玄自設一問——為什麼不說南方，只說閻浮提摩竭提國菩提場中——自答說但云閻浮提，無別偏求，因為這是等法界迴向之法。智儼答得最簡：世間淳熟，離諸相故。
要排一個誤解：不說南方，不是地理上的疏漏，也不是走到頭了無路可走。四家所答雖不同，方向是一致的——南方是『往那裡去』，菩提場是『回到這裡來』。落到地上：一路向外求法的人，總有一站是回到自己出發的那塊地。
百萬地神先開口：他們認出了什麼
善財行至菩提場，百萬地神先見之而相與稱歎。經文說百萬地神同在其中，「更相謂言」——是他們彼此相對而說，不是對善財說。澄觀科此一節為初友見稱讚，並說既云友見，則已含見友：所稱歎者是善財，能稱歎者是善友，而善友之見善財已在其中。
要問：為什麼經文要先安排這一段旁人的議論？因為所稱歎的內容，正是本節要示的因果。他們說「此來童子即是佛藏」，說他「必當普為一切眾生作所依處」，說他「此人已生法王種中」，說他「當開智慧大珍寶藏」。這四句，一句說他是什麼、一句說他為誰、一句說他從哪裡來、一句說他將開什麼——而「藏」與「開藏」二字，正是下文寶藏踊出與不可壞智慧藏的伏筆。
排一個誤解：以為這是客套的讚辭。地神之語兼含二層：一層說已然——「此來童子即是佛藏」、「此人已生法王種中」，是就他現前已具之善根與所生之種姓而說；一層說將來——「必當普為一切眾生作所依處」、「當開智慧大珍寶藏」，是就他日後利生之用而說。二層並存，是實說而兼預記，不是恭維。落到地上：能認出一個人的來處與去處的，往往不是他要參的那位老師，而是滿地的旁人。
為什麼稱他為佛藏
地神稱善財為「佛藏」，這是本節第一次出現「藏」字。
要問：一個童子，何以稱藏？藏是能含之義。他所含者，是一路參來所積的善根——這正是下文地神以足按地所要顯現之物。所以第一句稱他為藏，第五段就把藏從地下按出來給他看：稱歎不是虛言，是有實據的。六十本此處作「此來童子，能攝眾生，即是佛藏」，多出「能攝眾生」一句，把藏之義向利他一面說開。
排一個誤解：以為「佛藏」是說他已是佛。地神說的是「必當」——是含而未開之藏，不是已開之果。落到地上：讀「即是佛藏」四字，要連著「必當普壞一切眾生無明」一句讀；藏是為了開，開是為了破他人的暗。
嚴處攝生：一段沒有說話的教法
地神稱歎之後，並不立刻說法，而是先作了一段瑞相。經文自「放大光明，遍照三千大千世界」起，至「百千伏藏自然踊現」止，是本節最長的一段描寫。
要問：這一段在說什麼？澄觀科它為嚴處攝生以顯勝德——莊嚴其處，攝受眾生，由此顯出善知識之德。所嚴之處有三層：光與震動，是動天地；寶物、樹、河池，是嚴其地；香雨、風華、音樂、莊嚴具之美音、諸獸之歡喜，是嚴其境。而以「百千伏藏自然踊現」一句收尾——這一句不是景，是下文的引子。
排一個誤解：以為這是神通表演。經文的次第說得很清楚：先嚴其處，後說其法；地不淨，法無所依。李通玄就此說百萬地神表大慈悲行圓滿，三千大千世界一時震吼，是明善財至此位智悲總圓滿。落到地上：一個人到了某一處而滿地生華，未必是那地忽然變了，而是他到了。
善來童子：一句問話裡的兩件事
地神開口的第一句是「善來童子！汝於此地曾種善根，我為汝現，汝欲見不？」
要問：他為什麼要先問一句「汝欲見不」？澄觀科此為許示昔善，引其問端——先許諾要示他昔日的善根，由此引出善財的請問。所以這一句不是閒問，是把主動權交回給善財：善根是他自己種的，見與不見，也要他自己說。
排一個誤解：以為善知識授法是單方面地給。經文的次第是：地神先許示而後設問——「我為汝現，汝欲見不？」，許在問前；善財乃設敬而答請——禮足、遶匝、合掌，然後白言「唯然！欲見」，答與請是一事；地神這才以足按地而正示昔因。澄觀所科之五節作稱讚、嚴處、許示、設敬陳請、正示昔因，與此序相合。六十本此處併為一問，作「汝欲自見曾於此處所種善根果報不乎」，把「我為汝現」一句省去，語勢更急；八十本與四十本則保留二事。落到地上：真正的示，總要等一句「欲見」。
設敬陳請：唯然，欲見
善財的回答只有六個字，而前面的動作有三樣。經文說他「禮地神足，遶無數匝，合掌而立」，然後才「白言：「聖者！唯然！欲見。」」
要問：為什麼要為六個字作這麼多鋪陳？澄觀科此為設敬陳請——設敬在前，陳請在後。全會五十餘子，善財大多見一友先設敬；到此位仍不減省，正是所謂位愈高而敬愈厚。而所請之語只作「欲見」二字，不多說一句——請法之語愈簡，愈見其專。
排一個誤解：以為禮拜繞行是儀節上的客套。此處之禮繞在請法之前，可見它是請法的一部分，不是請法的裝飾；至於得法之後，經末另有一次禮繞辭退，那一次所謝的是已得之法。落到地上：想看見什麼之前，先看自己站的是什麼姿勢。
以足按地：本來就在地下
地神不以言說示他，而以一個動作——「以足按地，百千億阿僧祇寶藏自然踊出」，然後才說「今此寶藏隨逐於汝，是汝往昔善根果報，是汝福力之所攝受」。
要問：按一下地，寶藏就出來了，這是地神變出來的嗎？經文自答得很清楚：是「汝往昔善根果報」。所以藏本來就在地下，按者不過令現而已。李通玄就此說地神以足指按地而寶藏自然涌出，是表善財自行所及，故足指按地。澄觀則把這一節繫在更深一層：他說由賢位既滿，總會三賢為入地之因，顯善財之福常隨地神之智不壞，是則昔因不失，能入證矣。也就是說，這一按所現的不只是一時之報，而是十住、十行、十迴向三賢一切昔因具在而未失。法藏於六十本同其大意，說今欲證地，加令總現，則一切善根皆在此處。
排一個誤解：以為善財到此忽然得了一筆意外之財。經文說「隨逐於汝」——是它一路跟著他，不是他此刻遇著它。落到地上：所謂加持，多半不是給你新的東西，而是讓你看見一直帶著的東西。
不可壞智慧藏：何以不可壞
寶藏示畢，地神才說自己的法門名——「我得菩薩解脫，名：不可壞智慧藏，常以此法成就眾生。」
要問：藏何以不可壞？澄觀就體立說：一念之智冥合於法界，則不可壞；此中則無所不生，故名為藏。所以「不可壞」不是說它堅固難破，而是說它與法界無二——法界無可壞，故此智無可壞。法藏就六十本另從一面說：以住持不失、成佛決定，故名不壞藏；著眼在『持而不失』。李通玄則從悲智相生說：悲從智起，即無可壞。三家所繫不同，而俱不以硬堅釋不壞。
排一個誤解：以為「不可壞」與前段地下的寶藏是同一個藏。地中之藏可掘、可盡、可壞；智中之藏不可壞——本節把二藏並置，正是要人看出這個分別。而地神接著說「常以此法成就眾生」，可見這藏不是自守之物。落到地上：能被奪走的，本來就不在這個藏裡。
常隨菩薩：一位守護者的業用
法門名說完，地神說自己的業用：「我憶自從然燈佛來，常隨菩薩，恭敬守護」，下面列所觀之目——心行、智慧境界、一切誓願、諸清淨行、一切三昧、廣大神通、大自在力、無能壞法八目；再列所隨之事——遍往佛土、普授佛記、轉佛法輪、廣說契經、大法光明、教化調伏、示現神變七句；末以「我皆能領受、皆能憶持」一句總收。
要問：為什麼守護者要說自己「觀察」與「憶持」？澄觀繫其所以於前段：由智不壞，故常憶等——正因為那個藏不可壞，所以所觀所持不失。所觀之八目，各有所指：心行是菩薩所起之念，智慧境界是其智所照之境，一切誓願是其所立之期，諸清淨行是其所修之事，一切三昧是其所住之定，廣大神通是定所發之用，大自在力是其用之無所障礙，無能壞法則收前七而歸於不可壞——所觀者是菩薩之內德。所隨之七事，亦各有所指：遍往一切諸佛國土是身之所至，普授一切諸如來記是所預之事，轉於一切諸佛法輪是所傳之教，廣說一切修多羅門是教之所開，大法光明普皆照耀是教之所被，教化調伏一切眾生是所化之機，示現一切諸佛神變是所用之方便——所隨者是菩薩之外用。內德外用皆在所觀所隨之中，故末以「我皆能領受、皆能憶持」總收：領受是當時能受，憶持是後時不忘。法藏就六十本判此段為十句，初一句總，說常護者持彼所行；以下九句別顯，配為智深證、滿大願、淨妙行、出勝通、具德力、成堅法、聞佛與記之法、下以法化、上受佛力。李通玄則說這是明從根本智起差別智，學慈悲行。
排一個誤解：以為地神只是旁觀者，記帳而已。經文說的是「常隨」——是隨行，不是旁觀；是守護，不是圍觀。落到地上：能一路記住別人所行的人，自己也在行中，否則記不住。
莊嚴劫·月幢世界·妙眼佛：得法的時與處
業用說畢，地神回溯自己得法的時與處：「乃往古世，過須彌山微塵數劫，有劫名：莊嚴，世界名：月幢，佛號：妙眼，於彼佛所得此法門。」
要問：為什麼要交代這三樣？澄觀科此為顯得法時處——劫是時，世界是處，佛是所從得。三樣具足，法門才有來歷，不是自造。法藏於六十本科此為得法因緣，分為三節：初往古時處、次得法增廣、後更遇諸佛；並說所遇諸佛皆於道場成正覺處恒作供養，因為地神所主的正是這一門。三本於此處異形之一，是佛號——八十本與四十本作「妙眼」，六十本作「善眼」；而劫名莊嚴、世界名月幢，三本俱同。
排一個誤解：以為說古佛是為了誇久遠。經文接下來說的是「若入若出修習增長」——重點不在得的那一刻，而在得了之後的入出修習。落到地上：法門有來歷，是為了讓人知道它可以被繼續修，不是為了讓人歎它遠。
從初得到賢劫：不曾捨離的那條線
地神接著說：「我於此法門，若入若出修習增長，常見諸佛未曾捨離」，又說「始從初得乃至賢劫」，在這中間值遇不可說不可說佛剎微塵數如來，全都承事供養；也見那些佛前往菩提座現大神力，也見那些佛所有的一切功德善根。
要問：什麼叫「若入若出」？入是入於此法門，出是出於此法門；入出而俱在修習增長之中，可見這不是一個進去了就不能出來的定境。澄觀科此為總結純熟——由前面的標名、業用、時處，到這裡結成一個熟字。所以「未曾捨離」四字是熟的證據：不是不曾離開座位，而是不曾離開諸佛。六十本此處作「修習長養淨此法門」，沒有入出之語；四十本則與八十本同有入出二字。
排一個誤解：以為「常見諸佛」是眼所見之相。經文接著說所見的是「詣菩提座，現大神力」與「所有一切功德善根」——所見在功德，不在形色。落到地上：一件事修得熟了的標記，是它在你出定之後還在。
謙己推勝：我只知道這一個
到此地神說：「我唯知此不可壞智慧藏法門。」然後舉出諸菩薩摩訶薩之所行——常隨諸佛、能持一切諸佛所說、入一切佛甚深智慧、念念充遍一切法界、「等如來身，生諸佛心，具諸佛法，作諸佛事」——末以一問作結：「而我云何能知能說彼功德行？」
要問：他自說「常隨菩薩」，又說「常見諸佛未曾捨離」，何以卻說不能知菩薩之所行？所推之德，經文作「常隨諸佛」——那是菩薩摩訶薩之行，不是地神自述之行；一是隨菩薩，一是隨諸佛，二者不可相混。法藏就位之限而答：因為此地神唯在道場之處見佛，不能常隨，所以仰推。也就是說，他的限在「處」上——守一處者，其所見不能遍。而所推者，正是不限於一處的那一種行。所推之八德，逐項亦有其序：常隨諸佛是不限一處，能持一切諸佛所說是聞而不失，入一切佛甚深智慧是解而入證，念念充遍一切法界是所行無際；末四句「等如來身，生諸佛心，具諸佛法，作諸佛事」，則自身而心、自法而事——身等同於佛之身，心生起諸佛之心，法具足諸佛之法，事即諸佛所作之事，四者相貫而成一行。法藏就六十本判仰推為六分，初分正答地神隨侍之限，次則推廣聞、明深聞、明頓聞，以至因出果不可壞，末分結非己分。
排一個誤解：以為謙己是體例上的套語。本會多數善友，都有這一節，正因為它是全會的骨——一位善知識能給的，永遠是一門；而法界不止一門。落到地上：說得出自己只知道哪一個的人，才真的知道那一個。
指示後友：從地神到夜神
推勝之後即指後友：「此閻浮提摩竭提國迦毘羅城，有主夜神，名：婆珊婆演底。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
要問：所問之語何以如此？本節所指之問，即是這兩句。所求之道相續，故問語相承；而答者各隨其門——這正是本會的體例：所求者一道，所開者門門不同而不相違。後友之名，八十本作「婆珊婆演底」，六十本作「婆娑婆陀」，四十本作「春和」；城名亦三本三形。名雖異，其為主夜神則同。
排一個誤解：以為指示後友是送客。經文所指的不只是人，還有城、還有問語——去哪裡、找誰、問什麼，三樣都給齊了。落到地上：一位善知識最後給的，往往是下一位善知識的地址。
戀德禮辭：三個動作
末段最短：「時，善財童子禮地神足，遶無數匝，慇懃瞻仰，辭退而去。」
要問：來時已禮已繞，去時何以再禮再繞？來時之禮是請法之敬，去時之禮是得法之謝；中間多出「慇懃瞻仰」四字，是本段獨有的一節——瞻仰是還在看，辭退是已經走。四十本此處作「一心戀慕，辭退而去」，把所戀之情明說出來；六十本則作「辭詣彼城」，逕接下一站而無瞻仰之語。
排一個誤解：以為戀德是不捨。經文把瞻仰與辭退連寫，可見二者不相礙——正因為帶得走，所以走得了。落到地上：離開一位老師的姿勢，就是你帶走了多少的證據。
寄入法界無量迴向：這一位為什麼是十向之末
澄觀科此子為第十入法界無量迴向，法藏標為第十法界無量迴向知識，智儼標為第三十法界無量迴向菩薩，李通玄則標等法界無量迴向——四家名目略異，所判之位一同；而經文自身不標位名。所以「寄位」是古德所科，不是經文自判。澄觀於本會五十餘友之寄位配當，本自承古德而來，並自陳「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。」——這是他對寄位一事的持平立場。澄觀又於《演義鈔》釋此第十向云，是以法界之善根迴向法界；向名之所以稱「入法界無量」，即在此迴向之能所俱是法界。
要問：何以這一位地神當得起十向之末？澄觀所繫在「總會三賢為入地之因」——三賢之位到此收束，一切昔因總現而不失，故為入地之因。所以寶藏踊出一節不只是善財的往事，也是十向一位的結帳。疏至此處書「十迴向竟」四字，其下即入十地十友。李通玄於本節之末，先說發心之遠近皆表大悲深廣，無始無終而不出剎那之際——隨世則多劫，約智則無時；又以此位為等法界無量迴向，說以智波羅蜜為主而餘九為伴；就智門說，諸位通治，就位門說，所治是出世之智悲，迴入生死而令自在——說到此處，他即轉入初地。
排一個誤解：以為寄位是給每位善友貼一個標籤。四家所立之名目不同、所依之骨亦不同，可見這是讀經之科，不是經之自科。落到地上：讀本節而不記位名，仍能讀懂那一按與那一藏；記了位名，才看得出它為什麼放在這裡。
承衍
本節之文，向下所開之流有三條線。
其一是十迴向收結之線。澄觀於本節末書「十迴向竟」，法藏於同處書「上來十迴向位竟」——二家俱以本節為十向一位之末，其後即入十地十友。全會五十餘友，位位之界多在善友之間而不在品卷之間，本節即是一例。
其二是名目相繫之線。澄觀所科之向名作入法界無量迴向，而經文品二十五所立第十向之名作等法界無量迴向；李通玄所標則與品二十五同形。名之出入並錄不判，而所繫之位一同。
其三是諸家異釋之線，各有其軌，誌錄不判。本節之科，澄觀作六分而於見敬請法開五、示己法界開四，末三段以可知帶過；法藏就六十本作五分而於示己法界別開五門；智儼作三段而於依入開七、正入開二復於自分開四；李通玄不逐子分科，而於通論中夾釋，開為昇進五門與正入當位五門二重。善友之名，八十本與六十本作安住地神，四十本作自性不動。釋名一事，澄觀繫於地為萬法所依而安住即入義，法藏繫於攝諸善根安在道場地處住持不失，李通玄繫於五法齊圓無所傾動，智儼未別釋名義而逕接科文。不言南方之所以，澄觀作攝末歸本，法藏作迴向位滿辨成道之處，李通玄作等法界迴向故無別偏求，智儼作世間淳熟離諸相。法門之名，八十本作不可壞智慧藏，六十本作不可壞藏，四十本作難摧伏智慧藏。此諸異釋皆古德成說。李通玄所謂五法，即菩提、理、智、慈、悲——他說此位會此五法為一而皆圓滿，名安住者，正是於此五法齊圓而無所傾動；安住之義，即在五法不偏、不動。他又釋藏與解脫云：法界行之智無所不含、悲無所不滿，無生不濟、無苦不救，智悲遍周，故名為藏；於所行而不執著，故名解脫——藏是含攝之廣，解脫是不著之淨，二名一體。至於二智之關係，他繫於從根本智起差別智而學慈悲行：根本智是體，差別智是用，慈悲之行即自此用而起，故說悲從智起即無可壞。智儼又於《孔目章》逐知識之釋中立本位一節，判此第十知識為成佛方便、因位剋果、現眾生前而成佛利益之義，其下即轉入十地證位方便；而其書之善知識名列以本友為第三十一，與依經文所數之第三十友非同一計法，並錄不判。
一子約七百七十字，前半是一群地神在說，後半是一位地神在說。中間那一按，把兩半接起來——所稱歎的，與所現出的，原來是同一件事。
This Time Sudhana Does Not Journey South
With the twenty-nine good friends before this one, Sudhana for the most part journeyed south, one after another. At this section the scripture text says only that he “journeyed on stage by stage, and made for where the goddess Peaceful Abiding was, within the site of awakening in the country of Magadha,” and no longer speaks of the south.
It must be asked: is this an abbreviation of the text, or is it deliberate? Chengguan holds it to be deliberate, and makes it the first eye of this section. He says that in being at the site of awakening, the Dharma realm entered is just the place where awakening is gained, and so awakening is the root; that the south spoken of before had something it set forth, being a going from the root toward the south; and that now, the Dharma realm being one that gathers the branches back into the root, the south is not spoken of. Fazang sets up two senses upon the same matter: with respect to cause, this place sets forth the realizing of the real upon the grounds, which is the same as the position of a buddha, the position of dedication having come to its end, and so the dedication is accomplished at this place; with respect to fruit, it sets forth the Buddha's manifesting a body by skillful means in answer to what is ready, which belongs to the fullness of the position of dedication, and so it is here that the ground of the accomplishing of the way is distinguished. Li Tongxuan sets himself a question — why is the south not spoken of, but only the site of awakening in the country of Magadha in Jambudvīpa — and answers himself that it says only Jambudvīpa, with no separate partial seeking, because this is the Dharma of the dedication equal to the Dharma realm. Zhiyan's answer is the sparest: because the world is fully ripened, and it is apart from all marks.
One misreading must be cleared away: the not speaking of the south is not a geographical oversight, nor is it that he has walked to the end and has no road left. The four houses answer differently, yet their direction is one — the south is ‘going over there,’ and the site of awakening is ‘coming back here.’ Bringing it to the ground: for one who has sought the Dharma outward the whole way, there is always one station that is a return to the very ground he set out from.
The Million Earth Goddesses Speak First: What Did They Recognize
Sudhana walks on to the site of awakening, and the million earth goddesses see him and praise him among themselves. The scripture text says that a million earth goddesses were together in that place and “spoke with one another face to face” — it is that they spoke facing each other, not that they spoke to Sudhana. Chengguan outlines this passage as the friend's seeing him and praising him, and says that since it speaks of the friend's seeing, the seeing of the friend is already contained in it: the one praised is Sudhana, the one who praises is the good friend, and the good friend's seeing of Sudhana is already there within it.
It must be asked: why does the scripture text first set up this passage of the bystanders' talk? Because what is praised is precisely the cause and fruit this section is to display. They say “this youth who comes here is the very treasury of the Buddha”; they say he “will surely become, everywhere, the place of reliance for all sentient beings”; they say “this person has already been born into the lineage of the Dharma-king”; they say he “will open the great treasury of precious things that is wisdom.” These four clauses say, one what he is, one for whom he is, one where he comes from, and one what he will open — and the graphs ‘treasury’ and ‘opening the treasury’ are precisely the foreshadowing of the welling up of the treasuries below and of the Indestructible Treasury of Wisdom.
One misreading must be cleared away: to take this for a courteous eulogy. What the earth goddesses say holds two layers at once: one layer speaks of what already is — “this youth who comes here is the very treasury of the Buddha,” “this person has already been born into the lineage of the Dharma-king” — and speaks of the roots of goodness he is already complete in and the lineage he has been born into; the other layer speaks of what is to come — “will surely become, everywhere, the place of reliance for all sentient beings,” “will open the great treasury of precious things that is wisdom” — and speaks of the benefiting of beings that is to be his afterward. The two layers stand together: it is a plain statement that also foretells, not a compliment. Bringing it to the ground: the one who can recognize where a person came from and where he is going is often not the teacher he means to consult, but the bystanders who fill the ground.
Why They Call Him the Treasury of the Buddha
The earth goddesses call Sudhana “the treasury of the Buddha”; this is the first appearance of the graph ‘treasury’ in this section.
It must be asked: he is a youth — how can he be called a treasury? Treasury is the sense of what is able to contain. What he contains is the roots of goodness heaped up along the whole way of his consulting — which is precisely what the earth goddess's pressing of the ground with her foot below is to bring to display. So the first clause calls him a treasury, and the fifth passage presses the treasury up out of the ground and shows it to him: the praise is no empty word, but has real evidence behind it. The sixty-fascicle witness has here “this youth who comes here is able to gather in sentient beings, and is the very treasury of the Buddha,” with the further clause “is able to gather in sentient beings,” opening the sense of treasury out toward the benefiting of others.
One misreading must be cleared away: to take “the treasury of the Buddha” as saying that he is already a buddha. What the earth goddesses say is “will surely” — it is a treasury contained and not yet opened, not a fruit already opened. Bringing it to the ground: in reading the four graphs “is the very treasury of the Buddha,” one must read them together with the clause “will surely break open everywhere the ignorance of all sentient beings”; the treasury is for the sake of opening, and the opening is for the sake of breaking the darkness of others.
Adorning the Place and Gathering In Beings: A Teaching With Nothing Spoken
After the earth goddesses' praise, she does not at once expound the Dharma, but first performs a passage of auspicious marks. The scripture text, from “sent forth a great light that shone everywhere throughout the three-thousandfold great-thousand world-system” down to “in a hundred thousand places the buried treasuries of themselves welled up and appeared,” is the longest passage of description in this section.
It must be asked: what is this passage saying? Chengguan outlines it as the adorning of the place and the gathering in of beings, whereby the surpassing virtue is displayed — the place is adorned, sentient beings are gathered in, and thereby the virtue of the good friend is made manifest. What is adorned has three layers: the light and the quaking move heaven and earth; the precious things, the trees, the rivers and pools adorn the ground itself; the rain of fragrance, the wind-borne flowers, the music, the lovely sounds of the articles of adornment, and the joy of the several beasts adorn the surroundings. And it closes with the single clause “in a hundred thousand places the buried treasuries of themselves welled up and appeared” — this clause is not scenery; it is the lead-in to what follows.
One misreading must be cleared away: to take this for a display of spiritual powers. The sequence of the scripture text says it plainly enough: first the place is adorned, and afterward the Dharma is expounded; where the ground is not pure, the Dharma has nothing to rest upon. Li Tongxuan says upon this that the million earth goddesses set forth the fullness of the practice of great kindness and compassion, and that the three-thousandfold great-thousand world-system quaking and roaring at one moment makes clear that Sudhana's knowledge and compassion at this position are altogether full. Bringing it to the ground: when a person arrives at a certain place and the whole ground breaks into flower, it need not be that the ground has suddenly changed — it is that he has arrived.
Welcome, Youth: Two Matters Within One Question
The first thing the earth goddess says when she opens her mouth is “welcome, youth! In this ground you once planted roots of goodness. I shall display them for you — would you like to see them?”
It must be asked: why does she first ask “would you like to see them”? Chengguan outlines this as the promising to display his former goodness, drawing out the beginning of his question — she first promises to display to him his roots of goodness of old, and thereby draws out Sudhana's request. So this clause is no idle question; it hands the initiative back to Sudhana: the roots of goodness were planted by himself, and whether they are seen or not is likewise for him to say.
One misreading must be cleared away: to take the good friend's conferring of the Dharma as a one-sided giving. The sequence of the scripture text is this: the earth goddess first promises to display and then sets the question — “I shall display them for you — would you like to see them?”, the promise standing before the question; Sudhana then sets out respect and answers with his request — bowing to her feet, circling her, joining his palms, and only then saying “yes indeed! I wish to see them,” his answer and his request being one thing; and only then does the earth goddess press the ground with her foot and directly display the cause of old. Chengguan's five passages — praising, adorning the place, promising to display, setting out respect and stating the request, directly displaying the former cause — accord with this sequence. The sixty-fascicle witness here joins them into a single question, “would you like to see for yourself the fruit and recompense of the roots of goodness you once planted in this place?”, dropping the clause “I shall display them for you,” so that the movement of the words is more urgent; the eighty-fascicle and the forty-fascicle witnesses keep the two matters. Bringing it to the ground: a true displaying always waits upon the words “I wish to see.”
Setting Out Respect and Stating the Request: Yes Indeed, I Wish to See
Sudhana's answer is only six graphs, and the gestures before it are three. The scripture text says that he “bowed to the feet of the earth goddess, circled her numberless times, joined his palms and stood,” and only then “said: ‘Holy one! Yes indeed! I wish to see them.’”
It must be asked: why so much preparation for six graphs? Chengguan outlines this as the setting out of respect and the stating of the request — respect set out first, the request stated after. Of the more than fifty units of this whole assembly, Sudhana for the most part sets out respect on first seeing a friend; at this position it is still not abridged, which is just what is meant by saying that the higher the position the thicker the reverence. And the words of his request are made only the two graphs “wish to see,” with not a word more — the sparer the words of requesting the Dharma, the more the single-mindedness shows.
One misreading must be cleared away: to take the bowing and circling for a courtesy of ceremony. The bowing and circling here stand before the requesting of the Dharma, which shows that they are a part of the requesting, not an ornament upon it; as for after the gaining of the Dharma, the close of the scripture text has another bowing and circling and taking of leave, and what that one gives thanks for is the Dharma already gained. Bringing it to the ground: before wanting to see anything, look first at the posture you are standing in.
Pressing the Ground With Her Foot: They Were in the Ground All Along
The earth goddess does not display it to him by speech, but by a single gesture — “she pressed the ground with her foot, and hundreds of thousands of koṭis of asaṃkhyeyas of treasuries of themselves welled up” — and only then says “these treasuries now follow you and go after you; this is the fruit and recompense of your roots of goodness of old, it is what the power of your merit has gathered in.”
It must be asked: she presses the ground once and the treasuries come out — did the earth goddess conjure them up? The scripture text answers it plainly of itself: they are “the fruit and recompense of your roots of goodness of old.” So the treasuries were in the ground all along, and the one who presses does no more than make them appear. Li Tongxuan says upon this that the earth goddess pressing the ground with her toe, so that hundreds of thousands of koṭis of asaṃkhyeyas of treasuries well up of themselves, sets forth what Sudhana's own practice has reached, and that this is why the ground is pressed with a toe. Chengguan fastens this passage to a deeper layer: he says that since the worthy positions are already full, the three worthy stages are gathered together to be the cause of entering the grounds, displaying that Sudhana's merit constantly follows upon the earth goddess's knowledge and is not destroyed — and that this being so, the causes of old are not lost, and he is able to enter into realization. That is to say, what this one press brings to display is not merely a recompense of a single time, but that all the causes of old of the ten abodes, the ten practices, and the ten dedications, the three worthy stages entire, are present and unlost. Fazang, upon the sixty-fascicle witness, is of the same general sense, saying that now that the grounds are to be realized, an aid is given so that all is displayed at once, and thus all the roots of goodness are here in this place.
One misreading must be cleared away: to think that Sudhana here suddenly comes into an unlooked-for fortune. The scripture text says “follow you and go after you” — they have been following him the whole way; it is not that he meets them at this moment. Bringing it to the ground: what is called sustaining power is for the most part not the giving of something new, but the letting you see what you have been carrying all along.
The Indestructible Treasury of Wisdom: Why It Cannot Be Destroyed
Only when the treasuries have been displayed does the earth goddess speak the name of her own Dharma gate — “I have gained a liberation of a bodhisattva, named: the Indestructible Treasury of Wisdom, and I constantly bring sentient beings to accomplishment by this Dharma.”
It must be asked: why can the treasury not be destroyed? Chengguan sets up his account upon its substance: when the knowledge of a single thought-moment merges with the Dharma realm, it cannot be destroyed; and within this there is nothing that is not brought forth, and so it is named a treasury. So “indestructible” does not say that it is firm and hard to break, but that it is not two with the Dharma realm — the Dharma realm cannot be destroyed, and therefore this knowledge cannot be destroyed. Fazang, upon the sixty-fascicle witness, speaks from another side: because it is upheld and not lost, and buddhahood is thereby settled, it is named the indestructible treasury; his eye is upon ‘holding and not losing.’ Li Tongxuan speaks from compassion and knowledge arising each from the other: compassion arises out of knowledge, and so there is nothing that can destroy it. The three houses fasten it differently, and none of them glosses ‘indestructible’ by hardness.
One misreading must be cleared away: to take “indestructible” and the treasuries in the ground of the passage before as one and the same treasury. A treasury in the ground can be dug, can be exhausted, can be destroyed; a treasury within knowledge cannot be destroyed — and this section sets the two treasuries side by side precisely so that one may see the difference. And the earth goddess goes on to say “I constantly bring sentient beings to accomplishment by this Dharma,” which shows that this treasury is not a thing kept to oneself. Bringing it to the ground: whatever can be taken from you was never in this treasury to begin with.
Constantly Following the Bodhisattvas: The Working of a Guardian
The name of the Dharma gate spoken, the earth goddess speaks her own working: “I recall that ever since the Buddha Burning Lamp I have constantly followed the bodhisattvas, revering and guarding them,” and below it she lists the items observed — practices of mind, objective realm of wisdom, all vows, the several pure practices, all samādhis, vast and great spiritual powers, the power of great sovereignty, and the Dharma that nothing is able to destroy, eight items; then the matters followed upon — going everywhere to the buddha-lands, everywhere receiving the predictions of the buddhas, turning the Dharma wheel of the buddhas, expounding at large the sūtras, the light of the great Dharma, teaching and taming, and displaying spiritual transformations, seven clauses; and she closes it all with the one clause “all of this I am able to receive, and all of it I am able to bear in mind.”
It must be asked: why does a guardian speak of her own “observing” and “bearing in mind”? Chengguan fastens the reason for it to the passage before: because the knowledge is not destroyed, therefore she constantly recalls, and so on — precisely because that treasury cannot be destroyed, what is observed and what is held are not lost. The eight items observed each have what they point to: practices of mind are the thoughts the bodhisattvas give rise to; the objective realm of wisdom is the realm their knowledge shines upon; all their vows are the terms they set up; the several pure practices are the works they cultivate; all their samādhis are the concentrations they abide in; vast and great spiritual powers are the workings those concentrations bring forth; the power of great sovereignty is that working unobstructed; and the Dharma that nothing is able to destroy gathers the first seven and returns them to what cannot be destroyed — what is observed is the inward virtue of the bodhisattvas. The seven matters followed upon each have what they point to as well: going everywhere to the lands of all the buddhas is where the body arrives; everywhere receiving the predictions bestowed by all the tathāgatas is what is taken part in; turning the Dharma wheel of all the buddhas is the teaching handed on; expounding at large all the gates of the sūtras is what that teaching opens out; the light of the great Dharma shining everywhere is what that teaching reaches; teaching and taming all sentient beings are the beings converted; displaying the spiritual transformations of all the buddhas is the skillful means used — what is followed upon is the outward working of the bodhisattvas. Inward virtue and outward working alike lie within what is observed and what is followed, and so she closes it all with “all of this I am able to receive, and all of it I am able to bear in mind”: receiving is being able to take it in at the time, bearing in mind is not forgetting it afterward. Fazang, upon the sixty-fascicle witness, adjudicates this passage as ten clauses: the first one clause is the general one, saying that the one who constantly guards holds what those bodhisattvas practice; the nine below display it particularly, matched as the deep realizing of knowledge, the fulfilling of great vows, purity of wondrous practice, the bringing forth of surpassing spiritual powers, completeness in the power of virtue, the accomplishing of firm Dharma, the Dharma of hearing the buddhas and being given the prediction, transforming those below by the Dharma, and receiving the power of the buddhas from above. Li Tongxuan says that this makes clear the arising of differentiating knowledge out of root knowledge, and the learning of the practice of kindness and compassion.
One misreading must be cleared away: to take the earth goddess for a mere onlooker who keeps the accounts. What the scripture text says is “constantly followed” — she goes along with them, she does not look on from beside; she guards, she does not stand around watching. Bringing it to the ground: one who is able to remember all the way what another has practiced is himself within that practice, or he could not remember it.
The Kalpa Adornment · the World Moon Banner · the Buddha Wondrous Eyes: The Time and Place of Gaining the Dharma
Her working spoken, the earth goddess traces back the time and the place of her own gaining of the Dharma: “in an age long past, beyond kalpas as many as the dust motes of Mount Sumeru, there was a kalpa named: Adornment, and a world named: Moon Banner, and the buddha's name was: Wondrous Eyes; and it was in the presence of that buddha that I gained this Dharma gate.”
It must be asked: why must these three be given? Chengguan outlines this as the displaying of the time and place of the gaining of the Dharma — the kalpa is the time, the world is the place, the buddha is the one from whom it was gained. With these three complete, the Dharma gate has a provenance and is not self-made. Fazang, upon the sixty-fascicle witness, outlines this as the causes and conditions of gaining the Dharma, dividing it into three passages: first the time and place of old, next the gaining of the Dharma and its increase, and after that the further meeting with the buddhas; and he says that the buddhas she met she constantly made offerings to at the place where they accomplished full awakening at the place of the Way, because what the earth goddess presides over is just this gate. One of the divergences of form among the three witnesses at this place is the buddha's name — the eighty-fascicle and forty-fascicle witnesses have “Wondrous Eyes,” the sixty-fascicle “Good Eyes”; while the kalpa named Adornment and the world named Moon Banner are the same in all three.
One misreading must be cleared away: to think that the ancient buddha is spoken of in order to boast of remoteness. What the scripture text says next is “entering it and coming forth from it, cultivating and increasing it” — the weight lies not in the moment of gaining but in the entering, coming forth, and cultivating after the gaining. Bringing it to the ground: a Dharma gate has a provenance so that one may know it can go on being cultivated, not so that one may sigh over how far off it is.
From the First Gaining to the Worthy Kalpa: The Line Never Let Go
The earth goddess goes on to say “with regard to this Dharma gate I have entered it and come forth from it, cultivating and increasing it, and have constantly seen the buddhas and never been parted from them,” and says further “from the time when I first gained it down to the Worthy Kalpa,” within which interval she met tathāgatas as many as the dust motes of unspeakably unspeakable buddha-lands and served and made offerings to them all; and she saw those buddhas go to the seat of awakening and display great spiritual power, and saw all the merit and virtue and roots of goodness belonging to those buddhas.
It must be asked: what is meant by “entering it and coming forth from it”? Entering is entering into this Dharma gate, coming forth is coming forth from it; and the entering and the coming forth are both within the cultivating and increasing, which shows that this is not a concentration one goes into and cannot come out of. Chengguan outlines this as the general concluding of the ripening — from the setting forth of the name, the working, and the time and place before, it is here bound up into the one word ‘ripe.’ So the four graphs “never been parted from them” are the evidence of the ripeness: not that she never left her seat, but that she never left the buddhas. The sixty-fascicle witness here has “cultivating and nourishing and purifying this Dharma gate,” with no words of entering and coming forth; the forty-fascicle witness, like the eighty, has the two words entering and coming forth.
One misreading must be cleared away: to take “constantly seen the buddhas” for marks seen with the eye. What the scripture text says next is that what she saw was their “going to the seat of awakening and displaying great spiritual power” and “all their merit and virtue and roots of goodness” — what is seen lies in the merit and virtue, not in shape and color. Bringing it to the ground: the mark of a thing cultivated to ripeness is that it is still there after you come out of concentration.
Humbling Herself and Pointing to the Superior: I Know Only This One
At this point the earth goddess says: “I know only this Dharma gate of the Indestructible Treasury of Wisdom.” Then she raises up what the bodhisattva-mahāsattvas practice — constantly following the buddhas, being able to hold all that the buddhas speak, entering the utterly deep wisdom of all the buddhas, filling and pervading the whole Dharma realm in thought after thought, “equal to the body of a tathāgata, giving rise to the mind of the buddhas, complete in the Dharma of the buddhas, doing the deeds of the buddhas” — and closes with a question: “how then could I be able to know, or to tell of, their practice of merit and virtue?”
It must be asked: she says of herself that she has “constantly followed the bodhisattvas” and that she has “constantly seen the buddhas and never been parted from them” — why then does she say she cannot know what the bodhisattvas practice? What she points upward to, the scripture text makes “constantly follow the buddhas” — that is the practice of the bodhisattva-mahāsattvas, not the practice she relates of herself; the one is a following of bodhisattvas, the other a following of buddhas, and the two are not to be mixed. Fazang answers from the limit of her position: because this earth goddess sees the buddhas only at the place of the Way and cannot constantly follow them, she therefore points upward. That is to say, her limit lies in the ‘place’ — one who guards a single place cannot see everywhere. And what she points to is precisely that kind of practice which is not confined to one place. The eight virtues she points to have their own order too: constantly following the buddhas is the not being confined to one place; being able to hold all that the buddhas speak is hearing without loss; entering the utterly deep wisdom of all the buddhas is understanding that enters realization; filling and pervading the whole Dharma realm in thought after thought is practice without bound; and the last four clauses — “equal to the body of a tathāgata, giving rise to the mind of the buddhas, complete in the Dharma of the buddhas, doing the deeds of the buddhas” — run from body to mind and from Dharma to deed: the body equal to the body of a buddha, the mind giving rise to the mind of the buddhas, the Dharma complete as the Dharma of the buddhas, the deeds just the deeds the buddhas do, the four running through one another to make one practice. Fazang, upon the sixty-fascicle witness, adjudicates the pointing upward as six divisions: the first division answers directly the limit of the earth goddess's attendance, the next point to the breadth of hearing, the depth of hearing, and the all-at-onceness of hearing of those bodhisattvas, on to the cause bringing forth a fruit that cannot be destroyed, and the last division concludes that it is not of her own portion.
One misreading must be cleared away: to take the humbling of oneself for a formula of the genre. Most of the good friends of this assembly have this passage, precisely because it is the bone of the whole assembly — what one good friend can give is always one gate, and the Dharma realm is not confined to one gate. Bringing it to the ground: only one who can say which single thing he knows really knows that one thing.
Pointing Out the Next Friend: From the Earth Goddess to the Night Goddess
After the pointing to the superior comes at once the pointing out of the next friend: “here in Jambudvīpa, in the city of Jiapiluo in the country of Magadha, there is a night goddess named: Vāsantī. Go to her and ask: how is a bodhisattva to learn the bodhisattva practice and to cultivate the bodhisattva way?”
It must be asked: why are the words of the question as they are? The question this section points to is just these two clauses. The way sought runs on unbroken, and so the words of the question are carried on from friend to friend; while the answerers each answer from their own gate — and this is just the style of this assembly: one way sought, and gate after differing gate opened upon it, none contradicting another. As for the name of the next friend, the eighty-fascicle witness has “Vāsantī,” the sixty-fascicle “Posuoputuo,” the forty-fascicle “Spring Harmony”; and the name of the city likewise has three forms in the three witnesses. The names differ, but that she is a night goddess is the same.
One misreading must be cleared away: to take the pointing out of the next friend for seeing a guest off. What the scripture text points out is not only a person, but a city as well and the words of the question as well — where to go, whom to find, what to ask, all three given complete. Bringing it to the ground: the last thing a good friend gives is most often the address of the next good friend.
Cherishing Her Virtue and Taking Leave: Three Gestures
The last passage is the shortest: “then Sudhana the youth bowed to the feet of the earth goddess, circled her numberless times, gazed up at her earnestly, and took his leave and departed.”
It must be asked: he had already bowed and already circled on coming — why bow and circle again on going? The bow on coming is the reverence of requesting the Dharma; the bow on going is the thanks for having gained it; and in between there are the four further graphs “gazed up at her earnestly,” a passage this section has of its own — the gazing up is a still looking, the taking leave is an already going. The forty-fascicle witness here has “single-mindedly cherishing her, he took his leave and departed,” bringing the feeling cherished out into the open; the sixty-fascicle witness has “took his leave and made for that city,” joining straight on to the next station with no words of gazing up.
One misreading must be cleared away: to take the cherishing of virtue for an unwillingness to part. The scripture text writes the gazing up and the taking leave together, which shows that the two do not obstruct each other — precisely because he can carry it away, he is able to go. Bringing it to the ground: the posture in which you leave a teacher is the evidence of how much you carried away.
Assigned to the Measureless Dedication of Entering the Dharma Realm: Why This One Is the Last of the Ten Dedications
Chengguan outlines this unit as the tenth, the measureless dedication of entering the Dharma realm; Fazang marks it as the good friend of the tenth measureless dedication of the Dharma realm; Zhiyan marks it as the thirtieth bodhisattva of the measureless dedication of the Dharma realm; and Li Tongxuan marks it as the measureless dedication equal to the Dharma realm — the four houses differ slightly in the names they set up, while the position they adjudicate is one; and the scripture text itself marks no name of a position. So the ‘assigned position’ is what the ancient worthies outlined, and not what the scripture text adjudicates of itself. Chengguan's matching of assigned positions to the more than fifty friends of this assembly comes down to him from the ancient worthies, and he states his own view thus: “both have their reason — that is, since each single position is complete with many Dharma gates, how should an ordinary mind be denied the practice of seeking the Dharma of the good friends? and so there is reason in not matching them. 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.” This is his even-handed stand upon the matter of assigned positions. In the Yanyi chao Chengguan further glosses this tenth dedication as the dedicating of the roots of goodness of the Dharma realm to the Dharma realm; and this is just why the name of the dedication is called the measureless entering of the Dharma realm — what dedicates and what is dedicated to are alike the Dharma realm.
It must be asked: how does this one earth goddess come to be fit for the last of the ten dedications? What Chengguan fastens it to is that “the three worthy stages are gathered together to be the cause of entering the grounds” — the three worthy positions are brought to their close here, and all the causes of old are displayed at once and unlost, and so it is the cause of entering the grounds. Thus the passage of the welling up of the treasuries is not only Sudhana's past; it is also the closing of the accounts of the one position of the ten dedications. At this place the commentary writes the four graphs “the ten dedications are finished,” and below it come the ten friends of the ten grounds. At the close of this section Li Tongxuan, at the close of this section, first says that the nearness or farness of the arousing of the mind all expresses the depth and breadth of great compassion, without beginning or end and yet not going beyond the span of an instant — following the world it is many kalpas, with reference to knowledge it is no time at all; he further makes this position the measureless dedication equal to the Dharma realm, saying that it has the perfection of knowledge for its principal and the remaining nine for its companions; that with respect to the gate of knowledge it treats all the positions in common, and with respect to the gate of position what it treats is world-transcending knowledge and compassion, turning back into birth and death so as to be sovereign there — and having said this much, he turns at once to the first ground.
One misreading must be cleared away: to take the assigning of positions for pasting a label on each good friend. The names the four houses set up differ, and the bones they rest upon differ too, which shows that this is an outline for reading the scripture and not the scripture's outline of itself. Bringing it to the ground: one may read this section without remembering the name of the position and still understand that one press and that one treasury; but only by remembering the name of the position does one see why it is placed here.
Lineage
Of the text of this section, three lines are opened onward.
The first is the line of the closing of the ten dedications. At the end of this section Chengguan writes “the ten dedications are finished,” and Fazang at the same place writes “thus far the position of the ten dedications is finished” — the two houses alike make this section the last of the one position of the ten dedications, and after it come the ten friends of the ten grounds. Of the more than fifty friends of the whole assembly, the boundaries between positions lie for the most part between good friends and not between chapters or fascicles, and this section is one instance of it.
The second is the line of the fastening together of names. The name of the dedication Chengguan outlines is the measureless dedication of entering the Dharma realm, while the name of the tenth dedication set up in chapter twenty-five of the scripture text is the measureless dedication equal to the Dharma realm; and what Li Tongxuan marks is of the same form as chapter twenty-five. The going in and out of the names is recorded side by side without adjudication, while the position they are fastened to is one.
The third is the line of the divergent interpretations of the commentators, each with its own track, recorded without adjudication. As for the outline of this section, Chengguan makes it six divisions, opening five within the seeing, paying respect, and inquiring and four within the displaying of her own Dharma realm, and passing over the last three passages with ‘may be understood as they stand’; Fazang, upon the sixty-fascicle witness, makes it five divisions and opens five gates separately within the displaying of his own Dharma realm; Zhiyan makes it three passages, opening seven within the entering in accord and two within the true entering, and four again within his own portion; Li Tongxuan does not divide the outline unit by unit, but glosses within his general treatment, opening it into two sets, the five gates of advancing upward and the five gates of the true entering of the present position. As for the good friend's name, the eighty-fascicle and sixty-fascicle witnesses have Peaceful Abiding, the forty-fascicle Self-Nature Unmoving. As for the glossing of the name, Chengguan fastens it to the ground being what the myriad dharmas rest upon and to ‘peaceful abiding’ being the sense of entering; Fazang to the gathering in of the roots of goodness, resting at the ground of the place of the Way, upheld and not lost; Li Tongxuan to the five dharmas being equally full so that nothing is overturned; while Zhiyan does not gloss the sense of the name separately but joins straight on to the outline of the text. As for why the south is not spoken of, Chengguan makes it the gathering of the branches back into the root; Fazang, the fullness of the position of dedication and the distinguishing of the ground of the accomplishing of the way; Li Tongxuan, that because it is the dedication equal to the Dharma realm there is no separate partial seeking; Zhiyan, that the world is fully ripened and apart from all marks. As for the name of the Dharma gate, the eighty-fascicle witness has the Indestructible Treasury of Wisdom, the sixty-fascicle the Indestructible Treasury, the forty-fascicle the Treasury of Wisdom Hard to Subdue. All these divergent interpretations are the settled accounts of the ancient worthies. The five dharmas Li Tongxuan speaks of are awakening, principle, knowledge, kindness, and compassion — he says that at this position these five are gathered into one and are all full, and that she is named Peaceful Abiding just because in these five she is equally full and nothing is overturned; the sense of peaceful abiding lies in the five being neither partial nor overturned. He glosses the treasury and the liberation as well: since the knowledge of the practice of the Dharma realm contains all and its compassion fills all, there being no being it does not rescue and no suffering it does not save, the pervading roundness of knowledge and compassion is named a treasury; and the being unattached within what is practiced is named liberation — treasury is the breadth of what is gathered in, liberation is the purity of what is not clung to, and the two names are of one substance. As for the relation of the two knowledges, he fastens it to the arising of differentiating knowledge out of root knowledge and the learning of the practice of kindness and compassion: root knowledge is the substance, differentiating knowledge is the working, and the practice of kindness and compassion arises out of that working — and so he says that compassion arises out of knowledge and therefore there is nothing that can destroy it. Zhiyan, in the Kongmu zhang, sets up a passage upon this position within his gloss upon each good friend, adjudicating this tenth good friend as the skillful means of becoming a buddha, the position of cause winning the fruit, appearing before sentient beings, and the sense of the benefit of becoming a buddha, after which he turns at once to the skillful means of the positions of realization of the ten grounds; and in his list of the names of the good friends this friend stands as the thirty-first, which is not of the same reckoning as the thirtieth friend counted from the scripture text. Recorded side by side without adjudication.
One unit of some seven hundred and seventy graphs: the first half is a host of earth goddesses speaking, the second half is one earth goddess speaking. That one press in the middle joins the two halves together — what was praised and what was brought to display turn out to be one and the same thing.
考據Apparatus
善財所參第三十位善知識安住地神，是十向一位之末。全子約七百七十字（漢字），是本會最短之子之一，而所處之位最顯：善財行至此處，不復南行，而入摩竭提國菩提場——成道之地。百萬地神先相與稱歎，繼以放光震地、樹華果水音樂伏藏之瑞為之嚴處；安住地神然後親告，以足按地，寶藏踊出，指其為善財往昔善根之果報。所授法門名「不可壞智慧藏」，所述本生自然燈佛以來常隨菩薩守護觀察，得法之時處為莊嚴劫·月幢世界·妙眼佛所。澄觀科此子「文亦有六」，於第三示己法界復開四；末指後友婆珊婆演底主夜神而止，疏文書「十迴向竟」，本會十迴向科段至此終結。本節無偈頌。
一、科判定位
| 科判系統 | 此節經文 之位 |
|---|---|
| 底本 T279 三十九品 | 品三十九 入法界品（第九會 逝多林）；安住地神＝〔T10 0368b27〕–〔0369a16 前〕 |
| 澄觀《華嚴經疏》 | 本節正釋起〔T35n1735 0940c21〕「第十入法界無量迴向」，訖於卷末〔0941a11〕「十迴向竟」 |
| 澄觀《演義鈔》 | 釋本節所寄之向云〔T36n1736 0681a27〕「「第十入法界無量」〔0681a27〕者等，以法界善根迴向法界故。」；卷內〔T36n1736 0663b15〕之「安住地神」係二十神總覽名相之表列，非本節科段釋文 |
| 法藏《探玄記》（六十華嚴疏） | 「第十法界無量迴向知識中」〔T35n1733 0472c27〕起，訖〔0473b05〕 |
| 李通玄《新華嚴經論》 | 昇進五門〔T36n1739 0984a20〕；正入當位法門五門〔0984b09〕；隨文釋義〔0984b16〕以下 |
| 智儼《搜玄記》 | 「第三十法界無量迴向菩薩也」〔T35n1732 0097b07〕–〔0097b21〕 |
澄觀之六分科——本節之骨：
「文亦有六。第一依教趣求。」〔T35n1735 0940c27〕
「見敬請法」〔T35n1735 0940c28〕一分復開五：「於中五：初友見稱讚。既云友見，則已含見友。」〔0940c28〕；二「嚴處攝生以顯勝德」〔0940c29〕；三「許示昔善，引其問端」〔0941a01〕；四「設敬陳請」〔0941a02〕；五「正示昔因」〔0941a03〕。
第三分復開四：
「示己法界」〔T35n1735 0941a03〕——「於中四：一標名體用，謂一念之智冥乎法界則不可壞。」〔0941a04〕；「略明其用」〔0941a08〕；二「別顯業用。由智不壞，故常憶等。」〔0941a09〕；三「顯得法時處」〔0941a10〕；四「總結純熟。後三段可知。十迴向竟。」〔0941a11〕
末三分（謙己推勝·指示後友·戀德禮辭）澄觀以「後三段可知」一語帶過〔T35n1735 0941a11〕，未別立科目，其文經中自具，據實標闕。
法藏之五分科（就六十本·名與次皆異於澄觀）：
「示己法界，於中五：初示體、二顯名、三業用、四因緣、五結位。」〔T35n1733 0473a14〕
其前三分作：初舉法勸修〔T35n1733 0472c27〕、第二依教趣入（初設敬辭去·二至後位處）〔0473a09〕、第三見敬申請四（初地天歎善財德·二嚴土攝生·三告示寶藏·四設敬申意）〔0473a11〕；第五仰推〔0473a29〕。
智儼之三分科：
「神名安住，入菩薩不可壞藏法門。」〔T35n1732 0097b08〕
「二依入中有七：初辭、次趣摩竭也、三依入，略無念前法門」〔T35n1732 0097b11–b13〕
「初辨自分法門名體因由」〔T35n1732 0097b17〕——復開四：「初出法門名體」〔0097b18〕、「明修行差別大用境界」〔0097b19〕、「明得法因緣」〔0097b20〕、四結自分所知；「仰推中，初釋、後結可知。」〔0097b21〕
李通玄之二重五門：
「約立五門：一推德昇進」〔T36n1739 0984a20〕，下續「二示善知識所在，云在閻浮提摩竭提國菩提場中；三舉善知識地神名安住；四勸詣彼問；五禮敬辭去。」〔0984a21–a23〕
「一漸次遊行趣摩竭提國菩提場內安住神所；二百萬地神同在其中，同共稱歎善財至德」〔T36n1739 0984b11–b13〕，下續「三百萬地神放大光明照大千界，普皆震吼莊嚴大地；四示善財往業善根；五舉自行法門名菩薩不可壞智慧藏解脫門，授與善財。」〔0984b13–b16〕
前一五門屬前子末之昇進文，後一五門屬本節正入文——通玄不逐子分科，而於通論中夾釋，故有此二重。
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 安住地神 | — | 本節「趣摩竭提國菩提場內安住神所」〔T10n0279 0368b27〕 | 第三十善友之名；澄觀「善友名安住地神者，地為萬法所依，即所入法界。安住即入義。」〔T35n1735 0940c22〕；法藏「名安住者，攝諸善根迴向菩提，安在道場地處，住持不失要令成果，故以為名。」〔T35n1733 0473a07〕；四十本作「自性不動」〔T10n0293 0737c12〕 |
| 不可壞智慧藏 | — | 本節「我得菩薩解脫，名：不可壞智慧藏」〔T10n0279 0368c19〕 | 本節所授法門名；澄觀釋其體云「一標名體用，謂一念之智冥乎法界則不可壞」〔T35n1735 0941a04〕；六十本作「不可壞藏」〔T09n0278 0720a03〕，四十本作「難摧伏智慧藏」〔T10n0293 0738a11〕 |
| 菩提場 | — | 本節「趣摩竭提國菩提場內」〔T10n0279 0368b27〕 | 成道之處；澄觀「在菩提場者，所入法界即得菩提之處，故菩提是本。」〔T35n1735 0940c23〕 |
| 摩竭提國 | — | 本節「趣摩竭提國菩提場內安住神所」〔T10n0279 0368b27〕 | 中天竺國名；法藏「前諸位並是南天竺，今指中天竺摩竭國。」〔T35n1733 0472c28〕 |
| 佛藏 | — | 本節「此來童子即是佛藏」〔T10n0279 0368b29〕 | 百萬地神稱歎善財之語；六十本作「此來童子，能攝眾生，即是佛藏」〔T09n0278 0719c16〕 |
| 法繒 | — | 本節「當以離垢無礙法繒而冠其首」〔T10n0279 0368c02〕 | 以繒帛繫首之相取為法之莊嚴；六十本作「寶繒以冠其頂」〔T09n0278 0719c18〕 |
| 伏藏 | — | 本節「百千伏藏自然踊現」〔T10n0279 0368c12〕 | 地中所藏之財；下文「百千億阿僧祇寶藏自然踊出」〔0368c16〕與此為一事之再現 |
| 阿僧祇 | —（「阿僧祇」本即古傳音寫） | 本節「百千億阿僧祇寶藏自然踊出」〔T10n0279 0368c16〕 | 不可數之大數名 |
| 然燈佛 | — | 本節「我憶自從然燈佛來」〔T10n0279 0368c21〕 | 地神所述本生之起點佛 |
| 妙眼 | — | 本節「有劫名：莊嚴，世界名：月幢，佛號：妙眼」〔T10n0279 0368c29〕 | 地神得法時所值之佛；六十本作「佛號善眼」〔T09n0278 0720a11〕，四十本同八十作「佛號妙眼」〔T10n0293 0738a25〕 |
| 賢劫 | — | 本節「始從初得乃至賢劫」〔T10n0279 0369a03〕 | 得法以來所歷時之訖限 |
| 修多羅門 | —（「修多羅」本即古傳音寫） | 本節「廣說一切修多羅門」〔T10n0279 0368c25〕 | 契經之門 |
| 婆珊婆演底 | —（音寫，四十本別譯作「春和」） | 本節「有主夜神，名：婆珊婆演底」〔T10n0279 0369a12〕 | 後友之名；六十本作「夜天，名婆娑婆陀」〔T09n0278 0720a20–a21〕，四十本作「主夜神名曰春和」〔T10n0293 0738b11〕 |
| 入法界無量迴向 | — | 澄觀「第十入法界無量迴向。」〔T35n1735 0940c21〕 | 澄觀所判本節之寄位；法藏標「第十法界無量迴向知識中」〔T35n1733 0472c27〕，智儼標「第三十法界無量迴向菩薩也」〔T35n1732 0097b07〕。經文品二十五之迴向名作「等法界無量迴向」，本節經文自身不標位名 |
三、譬喻·修辭
(一) 藏之一字三轉——本節以「藏」貫串全文而三易其指。初為百萬地神稱歎善財之「此來童子即是佛藏」〔T10n0279 0368b29〕，藏在人；次為「當開智慧大珍寶藏」〔0368c03〕與「百千伏藏自然踊現」〔0368c12〕、「百千億阿僧祇寶藏自然踊出」〔0368c16〕，藏在地；末為地神自說之法門名「不可壞智慧藏」〔0368c20〕，藏在智。地中之藏可掘，智中之藏不可壞——一字而三處相照，是本節最要之一組修辭。李通玄就末一義釋云「藏者，以法界行智無不含、悲無不滿，無生不濟、無苦不救，智悲遍周名之為藏，於行不著名為解脫。」〔T36n1739 0984b26〕
(二) 以足按地之取象——地神示善財昔因，不以言說，而以「以足按地，百千億阿僧祇寶藏自然踊出」〔T10n0279 0368c16〕。所示之物本已在地中，非按而後有；按者，令現而已。李通玄就此下一轉語，云「地神以足指按地，百千億阿僧祇寶藏自然涌出者，表善財自行所及故足指按地。」〔T36n1739 0984b20〕
(三) 嚴處之排比——地神放光震地一段，中以「一切」起句之排比五句（逐字數之）：「一切葉樹俱時生長，一切華樹咸共開敷，一切果樹靡不成熟，一切河流遞相灌注，一切池沼悉皆盈滿」〔T10n0279 0368c06–c09〕。前三句自生長而開敷而成熟，是一物之三時；後二句自流而滿，是一水之二相。排比之外復有兩兩相對之句：「雨細香雨遍灑其地，風來吹華普散其上」〔0368c09〕，一自上而下，一自下而上；「無數音樂一時俱奏，天莊嚴具咸出美音」〔0368c10〕，一為器所作，一為具自出。
(四) 光之互鑒——「種種寶物處處莊嚴，影潔光流遞相鑒徹」〔T10n0279 0368c05〕。寶與寶之間互為影、互為鑒，非一寶獨照。此為華嚴一系文中屢見之相入修辭，本節以八字收之。
(五) 聲之取譬——「牛王、象王、師子王等，皆生歡喜，踊躍、哮吼，猶如大山相擊出聲」〔T10n0279 0368c11〕。所喻者非獸聲之大，而在「相擊」二字——聲由相待而生，非一山能有。
(六) 業用之連綴——地神自述業用一段，先列所觀之目八：「所有心行、智慧境界、一切誓願、諸清淨行、一切三昧、廣大神通、大自在力、無能壞法」〔T10n0279 0368c22–c24〕；次列所隨之事七：「遍往一切諸佛國土，普授一切諸如來記，轉於一切諸佛法輪，廣說一切修多羅門」〔0368c24–c26〕以下至「示現一切諸佛神變」〔0368c27〕（逐字數之）。全段不設譬喻，唯以動詞短句連綴而下，末以「我皆能領受、皆能憶持」〔0368c27〕一句總收。本節無偈頌，故此為全子最長之一組排比。
四、異譯對勘
本節經文要句之漢譯校本：實叉難陀 T279（底本）· 佛馱跋陀羅 T278（晉譯六十華嚴〈入法界品第三十四〉）· 般若 T293（貞元四十華嚴）。三本俱存本節，故立三欄。
句一 趣求之處與善友之名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，善財童子漸次遊行，趣摩竭提國菩提場內安住神所，百萬地神同在其中 | T10n0279 0368b27–b28 |
| 佛馱 T278 | 趣摩竭國，詣彼道場安住地神。爾時，一萬地天各作是言 | T09n0278 0719c15–c16 |
| 般若 T293 | 往東北方趣摩竭提國菩提樹王大道場處，將詣自性不動神所。 | T10n0293 0737c11–c13 |
| 般若 T293 | 十千地神同在其中，更相謂言 | T10n0293 0737c13 |
異文所繫：(甲) 善友名——80／60 俱作「安住地神」，40 作「自性不動」，澄觀所科之名同 80。(乙) 眷屬之數——80 作「百萬地神」，60 作「一萬地天」（下文又作「安住地天等一萬地天」〔T09n0278 0719c19〕），40 前作「十千地神」〔T10n0293 0737c13〕而後作「一萬地神」〔0737c21〕。(丙) 方位——80 但云趣摩竭提國而不言方，60 同；40 明言「往東北方」。誌錄不判。
句二 地神稱歎善財之語
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 此來童子即是佛藏 | T10n0279 0368b29 |
| 實叉 T279 | 此人已生法王種中，當以離垢無礙法繒而冠其首，當開智慧大珍寶藏，摧伏一切邪論異道。 | T10n0279 0368c02–c04 |
| 佛馱 T278 | 此來童子，能攝眾生，即是佛藏 | T09n0278 0719c16–c17 |
| 佛馱 T278 | 生法王家，離垢無礙，寶繒以冠其頂，智慧寶藏摧外道輪。 | T09n0278 0719c17–c18 |
| 般若 T293 | 當執菩薩金剛慧劍，勇猛自在，得法無畏，摧伏一切異道邪論 | T10n0293 0737c17–c18 |
| 般若 T293 | 當以法船於生死海，運濟眾生，令達彼岸。 | T10n0293 0737c19 |
| 般若 T293 | 智解圓滿，猶如白月，必當息滅一切眾生熱惱亂心。 | T10n0293 0737c19–c21 |
異文所繫：(甲) 80 之「法繒」，60 作「寶繒」；80「冠其首」，60「冠其頂」。(乙) 摧邪一句，80 作「摧伏一切邪論異道」，60 作「智慧寶藏摧外道輪」，40 別開為「金剛慧劍」一喻。(丙) 40 於此段獨多三事——金剛慧劍·法船度海·白月喻智解圓滿，80／60 俱無。誌錄不判。
句三 嚴處之瑞
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 時，安住等百萬地神，放大光明，遍照三千大千世界，普令大地同時震吼 | T10n0279 0368c04–c05 |
| 佛馱 T278 | 時，安住地天等一萬地天，雨眾香水以灑其地，掃以香風而以莊嚴，放大光明普照三千大千世界。 | T09n0278 0719c19–c21 |
| 般若 T293 | 爾時，自性不動神等一萬地神，即以神力震動大地，出雷吼聲，放大光明遍照三千大千世界。 | T10n0293 0737c21–c23 |
| 實叉 T279 | 百千伏藏自然踊現。 | T10n0279 0368c12 |
| 佛馱 T278 | 無量寶藏自然涌出。 | T09n0278 0719c24–c25 |
異文所繫：(甲) 三本瑞相之次不同——80 先光後震，40 先震後光，60 先香水香風而後放光。(乙) 60 此段最略，無葉樹之句、無牛王象王師子王之句；而果樹之句實有，作「一切果樹悉成果實」〔T09n0278 0719c22〕，與 80「一切果樹靡不成熟」〔T10n0279 0368c07〕同事而異辭。音聲一事，60 作「演出種種娛樂音聲」〔T09n0278 0719c23〕，繫於泉源河池流注之下；80 則分作「無數音樂一時俱奏」〔T10n0279 0368c10〕與「天莊嚴具咸出美音」〔T10n0279 0368c10〕二句，天莊嚴具一事 60 無。60 又別有「諸天眾寶莊嚴樓閣，異類眾鳥皆悉歡喜，出哀和音」〔T09n0278 0719c23–c25〕，是 80 所無。(丙) 伏藏之語，80 作「百千伏藏自然踊現」，60 作「無量寶藏自然涌出」，40 作「百千伏藏，自然涌現」〔T10n0293 0738a02–a03〕。誌錄不判。
句四 許示昔善與設敬陳請
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善來童子！汝於此地曾種善根，我為汝現，汝欲見不？ | T10n0279 0368c13–c14 |
| 佛馱 T278 | 善來童子！汝欲自見曾於此處所種善根果報不乎？ | T09n0278 0719c25–c27 |
| 般若 T293 | 善來童子！汝於此處曾種善根，我為汝現，汝欲見不？ | T10n0293 0738a03–a04 |
| 實叉 T279 | 聖者！唯然！欲見。 | T10n0279 0368c15–c16 |
| 佛馱 T278 | 大聖！唯然欲見。 | T09n0278 0719c28 |
| 般若 T293 | 聖者！唯然欲見。 | T10n0293 0738a06 |
異文所繫：(甲) 80 與 40 同作「汝於此地／此處曾種善根，我為汝現」二事，60 併為一問。(乙) 善財之稱呼，80／40 作「聖者」，60 作「大聖」。誌錄不判。
句五 按地示藏
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 以足按地，百千億阿僧祇寶藏自然踊出 | T10n0279 0368c16–c17 |
| 佛馱 T278 | 彼地神即以足指按地，無量阿僧祇那由他寶藏開發顯現。 | T09n0278 0719c29–0720a01 |
| 實叉 T279 | 今此寶藏隨逐於汝，是汝往昔善根果報，是汝福力之所攝受，汝應隨意自在受用。 | T10n0279 0368c17–c19 |
| 佛馱 T278 | 汝昔所種善根、果報，致此寶藏自在隨汝。 | T09n0278 0720a01–a02 |
異文所繫：(甲) 80 與 40 皆作「以足按地」，40 之文見〔T10n0293 0738a06〕；60 作「即以足指按地」〔T09n0278 0719c29〕，多一「指」字。李通玄所引作「地神以足指按地」〔T36n1739 0984b20〕，與 60 同形。(乙) 藏之數，80「百千億阿僧祇」，60「無量阿僧祇那由他」，40「百千億阿僧祇摩尼寶藏」〔T10n0293 0738a07〕。誌錄不判。
句六 法門名與業用
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 我得菩薩解脫，名：不可壞智慧藏，常以此法成就眾生。 | T10n0279 0368c19–c21 |
| 佛馱 T278 | 我已成就菩薩不可壞藏法門 | T09n0278 0720a02–a03 |
| 般若 T293 | 我得菩薩解脫，名難摧伏智慧藏，常以此法具足圓滿成熟眾生。 | T10n0293 0738a10–a12 |
| 實叉 T279 | 我憶自從然燈佛來，常隨菩薩，恭敬守護 | T10n0279 0368c21–c22 |
| 佛馱 T278 | 我於然燈佛來，常護菩薩修習菩薩行，深入智慧境界，盡其源底 | T09n0278 0720a03–a05 |
| 般若 T293 | 常隨菩薩恭敬守護，如影隨形。從始至今，念念無間 | T10n0293 0738a13–a14 |
異文所繫：(甲) 法門名三本三形——80「不可壞智慧藏」，60「不可壞藏」，40「難摧伏智慧藏」；四家所舉之名亦不一形——法藏就六十本作「不壞藏」〔T35n1733 0473a19〕，智儼作「不可壞藏法門」〔T35n1732 0097b08〕而與 60 同形，李通玄作「菩薩不可壞智慧藏解脫門」〔T36n1739 0984b15〕而與 80 同形，澄觀則就體釋其所以不可壞（見第五目(二)），未別出法門全名。(乙) 業用一段，80 以動詞短句連綴十數事，60 改以「深入智慧境界，盡其源底，大願成滿，淨菩薩行」〔T09n0278 0720a04–a06〕等句括之，40 獨有「如影隨形」一喻。(丙) 80「普授一切諸如來記」〔T10n0279 0368c25〕之「授」字，宋·元·明·宮四本作「受」（見第八目異讀）；40 作「普受一切諸如來記」〔T10n0293 0738a20〕，60 作「聞一切佛所授記法」〔T09n0278 0720a07〕，法藏釋 60 此句為「是故聞佛與記之法」〔T35n1733 0473a24〕——二本一疏皆如來授、菩薩受。授、受二字古通；正文依底本不改，此句讀從受義：菩薩普受一切諸如來之記。二讀並存，誌錄不判。
句七 得法時處
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 乃往古世，過須彌山微塵數劫，有劫名：莊嚴，世界名：月幢，佛號：妙眼，於彼佛所得此法門。 | T10n0279 0368c28–0369a01 |
| 佛馱 T278 | 有劫名莊嚴，世界名月幢，佛號善眼。 | T09n0278 0720a10–a11 |
| 般若 T293 | 有劫名莊嚴，世界名月幢，佛號妙眼；於彼佛所最初獲得此解脫門。 | T10n0293 0738a25–a26 |
| 實叉 T279 | 我於此法門，若入若出修習增長，常見諸佛未曾捨離 | T10n0279 0369a01–a03 |
| 佛馱 T278 | 於彼佛所得此法門，修習長養淨此法門 | T09n0278 0720a11–a12 |
異文所繫：(甲) 佛號——80／40 作「妙眼」，60 作「善眼」；劫名·世界名三本俱同。(乙) 修習之語，80 作「若入若出修習增長」，60 作「修習長養淨此法門」而無入出之語，40 與 80 同有「若入、若出，修習、增長」〔T10n0293 0738a27〕。(丙) 80 有「始從初得乃至賢劫」〔T10n0279 0369a03〕之時限句，60 但作「於其中間」而無賢劫之語。誌錄不判。
句八 謙己推勝與指示後友
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 我唯知此不可壞智慧藏法門。 | T10n0279 0369a06–a07 |
| 佛馱 T278 | 我唯知此法門 | T09n0278 0720a15 |
| 般若 T293 | 我唯知此難摧伏智慧藏解脫門 | T10n0293 0738b03–b04 |
| 實叉 T279 | 等如來身，生諸佛心，具諸佛法，作諸佛事 | T10n0279 0369a09–a10 |
| 般若 T293 | 心心出生一切諸佛清淨法藏，離分別心常無間斷 | T10n0293 0738b07–b08 |
| 實叉 T279 | 此閻浮提摩竭提國迦毘羅城，有主夜神，名：婆珊婆演底。 | T10n0279 0369a11–a12 |
| 佛馱 T278 | 此閻浮提有城，名曰迦毘羅婆；彼有夜天，名婆娑婆陀。 | T09n0278 0720a19–a21 |
| 般若 T293 | 此閻浮提摩竭提國恒河北岸，有一大城名迦毘羅，有主夜神名曰春和 | T10n0293 0738b09–b11 |
異文所繫：(甲) 後友之名三本三形——80「婆珊婆演底」，60「婆娑婆陀」，40「春和」；城名 80「迦毘羅城」，60「迦毘羅婆」，40「迦毘羅」而別繫「恒河北岸」。(乙) 40 於推勝段獨多「心心出生一切諸佛清淨法藏，離分別心常無間斷」二句。(丙) 辭退之文，80 作「慇懃瞻仰，辭退而去」〔T10n0279 0369a14–a15〕，60 作「辭詣彼城」〔T09n0278 0720a23〕而無瞻仰之語，40 作「一心戀慕，辭退而去。」〔T10n0293 0738b13〕。誌錄不判。
五、宗義之經據〔眼〕
(一) 何以此位不言南方。本會諸友，善財多數南行而求；至本節，經文但云「趣摩竭提國菩提場內」〔T10n0279 0368b27〕而不繫方。四家俱就此立說。澄觀云：
「在菩提場者，所入法界即得菩提之處，故菩提是本。」〔T35n1735 0940c23〕
「前南有所表，從本之南；今攝末歸本之法界，故不云南矣。」〔T35n1735 0940c24〕
「又地上證如亦同本故。今迴向終，故攝歸此。」〔T35n1735 0940c26〕
法藏就此處為成道之地立二義：
「道場神者，欲表二義：一約因，表地上證真，同於佛位。迴向位終，是以成向此處。」〔T35n1733 0472c29〕
「二約果，表佛臨機方便現身是善巧之相，屬迴向位滿，是故於此辨成道之處。」〔T35n1733 0473a01〕
「良由五位終極各有成佛，樹下現成屬此位故。」〔T35n1733 0473a03〕
李通玄設問而自答：
「問曰：何故不云南方，云閻浮提摩竭提國菩提場中有地神名安住者？」〔T36n1739 0984a23〕
「答曰：此同十住中第十灌頂住，迴彼解脫入於生死，令隨智大慈悲饒益眾生悉圓滿故。」〔T36n1739 0984a25〕
「但云閻浮提，無別偏求，此以等法界迴向法故。」〔T36n1739 0984a27〕
智儼所答最簡：
「道場神名安住。何以此下不辨南為？世間淳熟，離諸相故也。」〔T35n1732 0097b10〕
(二) 何以名不可壞。法門名之所以立，澄觀繫於一念之智與法界之冥合：
「於中四：一標名體用，謂一念之智冥乎法界則不可壞。」〔T35n1735 0941a04〕
「此中則無所不生，故名為藏。」〔T35n1735 0941a05〕
法藏則繫於住持不失：
「以住持不失，成佛決定，名不壞藏。」〔T35n1733 0473a19〕
李通玄繫於悲從智起：
「明悲從智起即無可壞故。」〔T36n1739 0984b25〕
(三) 何以此位總會三賢。本節為十迴向之末，其位所收者非唯一向。澄觀云：
「由賢位既滿，總會三賢為入地之因故。」〔T35n1735 0941a06〕
「顯善財之福常隨地神之智不壞，是則昔因不失，能入證矣。」〔T35n1735 0941a07〕
依此判，寶藏之踊出非唯示一時之報，乃顯三賢一切昔因具在而不失，故為入地之因。法藏於示體一分同其大意：
「以善財宿世善根悉皆迴向大菩提故，是故在此道場菩提樹下藏中安住，則是菩提心藏也。」〔T35n1733 0473a15〕
「今欲證地，加令總現，則一切善根皆在此處。」〔T35n1733 0473a17〕
(四) 地之取象。何以此位寄地神而不寄他類，四家所繫各有側重。澄觀繫於所依：
「善友名安住地神者，地為萬法所依，即所入法界。安住即入義。」〔T35n1735 0940c22〕
法藏繫於心地：
「然守道場神，有道場樹神、有道場地神，今是地，表所依心地，以心中得道為道場地。」〔T35n1733 0473a05〕
「又神者，表是智德玄密義也。」〔T35n1733 0473a04〕
李通玄繫於慈悲之荷負：
「以前明天神主智圓滿，此云地神主慈悲圓滿，表地能荷負萬有長養眾生故。」〔T36n1739 0984b01〕
「菩提場中者，此位會菩提理智慈悲五法為一皆圓滿故。」〔T36n1739 0984b06〕
「名安住神者，於此五法齊圓，無所傾動故。」〔T36n1739 0984b07〕
(五) 業用之內分。地神自述常隨菩薩一段，澄觀繫其所以於智之不壞：
「別顯業用。由智不壞，故常憶等。」〔T35n1735 0941a09〕
法藏就六十本判此段為十句，並逐句配義：
「於中十句：初一句總，謂常護者持彼所行故。」〔T35n1733 0473a20〕
「一智深證；二滿大願；三淨妙行；四出勝通；五具德力；六成堅法」〔T35n1733 0473a22〕
「七聞佛說，以守護行增，是故聞佛與記之法；八下以法化；九上受佛力。」〔T35n1733 0473a23〕
李通玄則就本生之義釋之：
「明從根本智起差別智，學慈悲行也。」〔T36n1739 0984c02〕
「明大悲行深廣，自不求安。」〔T36n1739 0984c07〕
「如是菩薩行無始無終，是尋常家事，周滿十方如因陀羅網也。」〔T36n1739 0984c11〕
(六) 仰推之所以。地神何以自言不能知彼菩薩功德，法藏就其位之限而說：
「一常能隨侍者，以此地神唯道場處見佛，不能常隨，故仰推也」〔T35n1733 0473a29〕
(七) 十迴向之終。本節為十向一位之末，三家於此皆下一結語。澄觀：
「總結純熟。後三段可知。十迴向竟。」〔T35n1735 0941a11〕
法藏：
「上來十迴向位竟。」〔T35n1733 0473b04〕
智儼標本節為「第三十法界無量迴向菩薩也」〔T35n1732 0097b07〕，其序次亦以本節為十向之末。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
科：「第十入法界無量迴向。」〔T35n1735 0940c21〕·「文亦有六。第一依教趣求。」〔0940c27〕
釋名：「善友名安住地神者，地為萬法所依，即所入法界。安住即入義。」〔T35n1735 0940c22〕
不言南方：「前南有所表，從本之南；今攝末歸本之法界，故不云南矣。」〔T35n1735 0940c24〕
示己法界四分：「於中四：一標名體用，謂一念之智冥乎法界則不可壞。」〔T35n1735 0941a04〕·「略明其用」〔0941a08〕·「別顯業用。由智不壞，故常憶等。」〔0941a09〕·「顯得法時處」〔0941a10〕·「總結純熟。後三段可知。十迴向竟。」〔0941a11〕
寄位配當之持平語（見於本品科段總論，非本節疏窗）：「六分五相者，若意法師及臺山論，但隨文散釋，更無別配；光統等師皆配地位。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 0918b02–b07〕
《演義鈔》：釋本節所寄之向云〔T36n1736 0681a27〕「「第十入法界無量」〔0681a27〕者等，以法界善根迴向法界故。」
法藏《探玄記》T35n1733（六十華嚴疏）
釋名：「名安住者，攝諸善根迴向菩提，安在道場地處，住持不失要令成果，故以為名。」〔T35n1733 0473a07〕
道場二義：「道場神者，欲表二義：一約因，表地上證真，同於佛位。迴向位終，是以成向此處。」〔T35n1733 0472c29〕
示己法界五分：「示己法界，於中五：初示體、二顯名、三業用、四因緣、五結位。」〔T35n1733 0473a14〕
得法因緣三分：「明得法因緣，於中三」〔T35n1733 0473a25〕·「更遇諸佛，皆於道場成正覺處恒作供養等，以其主當此門故也。」〔0473a27〕
李通玄《新華嚴經論》T36n1739（表法異軌）
釋名：「名安住神者，於此五法齊圓，無所傾動故。」〔T36n1739 0984b07〕
地神之表：「以前明天神主智圓滿，此云地神主慈悲圓滿，表地能荷負萬有長養眾生故。」〔T36n1739 0984b01〕
配位：「答曰：此同十住中第十灌頂住，迴彼解脫入於生死，令隨智大慈悲饒益眾生悉圓滿故。」〔T36n1739 0984a25〕
百萬地神之表：「百萬地神表大慈悲行圓滿故。」〔T36n1739 0984b16〕
釋藏：「藏者，以法界行智無不含、悲無不滿，無生不濟、無苦不救，智悲遍周名之為藏，於行不著名為解脫。」〔T36n1739 0984b26〕
智儼《搜玄記》T35n1732
「神名安住，入菩薩不可壞藏法門。」〔T35n1732 0097b08〕
「二依入中有七：初辭、次趣摩竭也、三依入，略無念前法門」〔T35n1732 0097b11–b13〕；歎德一分復開四：「初歎德、二淨界、三應法、四審問可知」〔0097b14〕；「七地天顯淨土果報，令同見益」〔0097b15〕；正入二分：「初辨自分法門名體因由」〔0097b17〕，自分復開四：「初出法門名體」〔0097b18〕、「明修行差別大用境界」〔0097b19〕、「明得法因緣」〔0097b20〕、四結自分所知；「仰推中，初釋、後結可知。」〔0097b21〕
誌錄不判
本節之科，澄觀作六分（依教趣求·見敬請法·示己法界·謙己推勝·指示後友·戀德禮辭），而於見敬請法開五、示己法界開四，末三段以「可知」帶過；法藏就六十本作五分（舉法勸修·依教趣入·見敬申請·示己法界·仰推），而於示己法界別開五門；智儼作三段（勸教·依入·正入），而於依入開七、正入開二復於自分開四；李通玄不逐子分科，而於通論中夾釋，開為昇進五門與正入當位五門二重——四家之分數與所依之骨俱異。善友名，八十本與六十本作「安住地神」，四十本作「自性不動」。釋名一事，澄觀繫於地為萬法所依、安住即入義，法藏繫於攝諸善根安在道場地處住持不失，李通玄繫於五法齊圓無所傾動，智儼未別釋名義而逕接科文。不言南方之所以，澄觀作攝末歸本，法藏作迴向位滿辨成道之處，李通玄作等法界迴向故無別偏求，智儼作世間淳熟離諸相。法門名，八十本作不可壞智慧藏，六十本作不可壞藏，四十本作難摧伏智慧藏；四家所舉亦不一形——法藏就六十本作不壞藏，智儼作不可壞藏法門，李通玄作菩薩不可壞智慧藏解脫門，澄觀就體釋其所以不可壞而未別出全名。寄位之名目，澄觀標入法界無量迴向，法藏標法界無量迴向，李通玄標等法界無量迴向，智儼標第三十法界無量迴向——名目略異，所判之位一同。此諸異釋皆古德成說，誌錄之。
七、互讀·承衍
本節之文，承衍繫鏈皆自古德已行之互讀直回：
- 十迴向科段之收結：澄觀「總結純熟。後三段可知。十迴向竟。」〔T35n1735 0941a11〕與法藏「上來十迴向位竟。」〔T35n1733 0473b04〕二處相照——二家俱以本節為十向一位之末，其後即入十地十友。此為本節在全會五十餘友中之定位。
- 本節與品二十五之繫：本節所寄之向名，澄觀作「第十入法界無量迴向」〔T35n1735 0940c21〕，而經文品二十五所立第十向之名為「等法界無量迴向」；李通玄標「此以等法界迴向法故」〔T36n1739 0984a27〕，與品二十五之名同形。名之異同並錄不判。
- 本節與十住之繫：李通玄以本節配十住之第十灌頂住——「此同十住中第十灌頂住，迴彼解脫入於生死」〔T36n1739 0984a25〕；此為通玄一貫之位位相攝軌，與澄觀就迴向位立說者機軸不同，誌錄不判。
- 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，檢「安住地神」「安住神」「不可壞智慧藏」「入法界無量迴向」四詞皆 0 命中〔查無〕——此為此四詞之檢，非謂五典於本位全無所釋。
- 《孔目章》之本位釋：智儼於迴向方便德一段逐知識立釋，其第十知識作「第十知識。約一乘別教。成佛方便。因位剋果。現眾生前。成佛利益義。」〔T45n1870 0585b02〕，次即「自下十地證位方便。」〔0585b04〕；又其善知識名列作「三十一道場神名安住」〔T45n1870 0589a27〕——此「三十一」係《孔目章》名列之序次，與本帙依經文所數之第三十友非同一計法，並錄不判。
- 澄觀本科段內未自舉他典：疏窗〔T35n1735 0940c21–0941a11〕內無所引之經論名〔查無〕。
- 唯識軸：成唯識論 T31n1585 · 攝大乘論 T31n1594 · 解深密經 T16n0676 · 十地經論 T26n1522——本節非〈十地品〉，不另立唯識繫鏈〔查無〕。
八、校本定位
- 實叉 T279（底本）：安住地神子〔T10n0279 0368b27〕起–〔0369a16 前〕訖。趣求與百萬地神稱歎 0368b27–c04 · 嚴處攝生之瑞 0368c04–c12 · 許示昔善 0368c13–c14 · 設敬陳請 0368c14–c16 · 按地示藏 0368c16–c19 · 標名體用 0368c19–c21 · 別顯業用 0368c21–c28 · 得法時處 0368c28–0369a06 · 謙己推勝 0369a06–a11 · 指示後友 0369a11–a13 · 戀德禮辭 0369a13–a15。偈行零。
- 佛馱 T278（晉譯主對校）：本節〔T09n0278 0719c15〕起–〔0720a23〕訖。趣求與地天稱歎 0719c15–c19 · 嚴處之瑞 0719c19–c25 · 許示昔善 0719c25–c27 · 設敬陳請 0719c27–c29 · 按地示藏 0719c29–0720a02 · 法門名與業用 0720a02–a09 · 得法時處 0720a09–a14 · 謙己推勝 0720a14–a19 · 指示後友 0720a19–a22 · 辭退 0720a22–a23。
- 般若 T293（貞元本對校）：本節〔T10n0293 0737c11〕起–〔0738b15 前〕訖。趣求與地神稱歎 0737c11–c21 · 嚴處之瑞 0737c21–0738a03 · 許示昔善 0738a03–a05 · 設敬陳請 0738a05–a06 · 按地示藏 0738a06–a10 · 標名 0738a10–a12 · 業用 0738a13–a24 · 得法時處 0738a24–b03 · 謙己推勝 0738b03–b09 · 指示後友 0738b09–b12 · 戀德禮辭 0738b12–b14。
- 澄觀《疏》T35n1735：本節正釋 0940c21 起–0941a11 訖（共十餘行）。科名 0940c21 · 釋善友名 0940c22–c23 · 釋菩提場與不言南方 0940c23–c26 · 六分科 0940c27–c28 · 見敬請法開五 0940c28–0941a03 · 示己法界開四 0941a03–a11 · 末句「十迴向竟」0941a11。其下 0941a12–a18 為卷末卷首之題署行，0941a19 為次子科起。
- 法藏《探玄記》T35n1733：本節 0472c27 起–0473b05 訖。科名 0472c27 · 國之異 0472c28 · 道場神二義 0472c29–0473a04 · 釋安住 0473a05–a09 · 依教趣入 0473a09–a11 · 見敬申請四 0473a11–a13 · 示己法界五 0473a13–a15 · 示體 0473a15–a18 · 顯名 0473a18–a20 · 業用十句 0473a20–a25 · 因緣三 0473a25–a28 · 結位 0473a28–a29 · 仰推六 0473a29–0473b04 · 結十迴向位 0473b04–b05。
- 李通玄《論》T36n1739：本節相涉 0984a20–0984c18。昇進五門 0984a20–a23 · 問答不言南方 0984a23–a28 · 地神之表 0984a28–b08 · 正入五門 0984b09–b16 · 隨文釋義 0984b16–0984c18（百萬地神之表 0984b16 · 按地示藏 0984b20 · 釋不可壞智慧藏 0984b24–b29 · 釋本生 0984c01–c03 · 釋得法時處 0984c04–c15 · 本位之度與智門位門 0984c15–c18）。其 0984c15–c18 明時量與本位之度主伴云「無始無終，然亦不出剎那之際也，隨世多劫，約智無時。此是等法界無量迴向，以智波羅蜜為主，餘九為伴。約智門中，諸位通治；約位門中，治出世智悲，迴入生死中令自在故。」，訖點 0984c18 作「已下推德昇進，入初地位中也。」
- 智儼《搜玄記》T35n1732：本節唯一見 0097b07–0097b21（三段科 0097b07–b10 · 不辨南之答 0097b10–b11 · 依入七 0097b11–b17 · 正入二 0097b17–b21）。
- 《演義鈔》T36n1736：本節所寄之向之釋 0681a27–a28，其文〔T36n1736 0681a27〕「「第十入法界無量」〔0681a27〕者等，以法界善根迴向法界故。」，其上 0681a26 為第九無縛無著之釋；卷內 0663b15 之「安住地神」屬二十神總覽名相表列，非本節科段釋文，不入對勘。
- 異讀：本單元 T279 範圍〔0368b27〕–〔0369a15〕內大正校記 3 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0368b27〕提【大】｜無此字【宮】 · 〔0368c12〕踊【大】＊｜涌【宋】【元】【明】＊（＊同校並繫〔0368c17〕之踊字） · 〔0368c25〕授【大】｜受【宋】【元】【明】【宮】。（＊＝大正星號同校，該校並繫本文其餘同字處；T279 XML 於此類未出 corresp 重出位，故只呈星號、不另造錨）
- 異讀補記：CBETA 回改 1 條（不入上列大正校記之數）：〔0368b28〕提【CB】【麗-CB】｜薩【大】／提【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——共五部，第七目所列四詞皆 0 命中；此為四詞之檢，不作五部全無所釋之斷。《孔目章》以本名異形及科段詞另有所得，其迴向方便德第十知識之釋 0585a17–b04、善知識名列 0589a25–a28，已錄於第七目。成唯識論 T31n1585 · 攝大乘論 T31n1594 · 解深密經 T16n0676 · 十地經論 T26n1522 不另掘。
The thirtieth good friend Sudhana consults, the earth goddess Peaceful Abiding, is the last of the one position of the ten dedications. The whole unit runs to some seven hundred and seventy graphs, and is one of the shortest units of this assembly, while the position it stands at is the most conspicuous: Sudhana, walking on to this place, journeys south no more, but enters the site of awakening in the country of Magadha — the ground where the way was accomplished. A million earth goddesses first praise him among themselves; then the auspicious marks of light sent forth and the ground quaking, of trees, flowers, fruits, waters, music, and buried treasuries adorn the place for him; and only then does the earth goddess Peaceful Abiding tell him in person, pressing the ground with her foot so that the treasuries well up, and pointing to them as the fruit and recompense of Sudhana’s roots of goodness of old. The Dharma gate conferred is named 「不可壞智慧藏」 tr. “the Indestructible Treasury of Wisdom”; the past life related runs from the Buddha Burning Lamp onward, constantly following the bodhisattvas, guarding and observing them; and the time and place of the gaining of the Dharma are the kalpa Adornment · the world Moon Banner · the presence of the buddha Wondrous Eyes. Chengguan outlines this unit as 「文亦有六」 tr. “the text likewise has six,” and opens the third, the displaying of her own Dharma realm, further into four; it ends with the pointing out of the next friend, the night goddess Vāsantī, and the commentary writes 「十迴向竟」 tr. “the ten dedications are finished” — the outline passage of the ten dedications of this assembly comes to its close here. This section has no verse.
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 earth goddess Peaceful Abiding = 〔T10 0368b27〕–〔0369a16 前〕 |
| Chengguan, Huayan jing shu | The direct gloss on this section begins 〔T35n1735 0940c21〕 with 「第十入法界無量迴向」 tr. “the tenth, the measureless dedication of entering the Dharma realm,” and ends at the close of the fascicle 〔0941a11〕 with 「十迴向竟」 tr. “the ten dedications are finished” |
| Chengguan, Yanyi chao | He glosses the dedication this section is assigned to, saying 〔T36n1736 0681a27〕「「第十入法界無量」〔0681a27〕者等，以法界善根迴向法界故。」 tr. “as for ‘the tenth, the measureless dedication of entering the Dharma realm’ and the rest — because the roots of goodness of the Dharma realm are dedicated to the Dharma realm.”; the 「安住地神」 tr. “earth goddess Peaceful Abiding” at 〔T36n1736 0663b15〕 within that fascicle belongs to a tabulated survey of the names of the twenty spirits, and is not a gloss upon this section’s outline passage |
| Fazang, Tanxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | 「第十法界無量迴向知識中」 tr. “within the good friend of the tenth measureless dedication of the Dharma realm” 〔T35n1733 0472c27〕 and onward, ending at 〔0473b05〕 |
| Li Tongxuan, Xin Huayan jing lun | The five gates of advancing upward 〔T36n1739 0984a20〕; the five gates of the Dharma gate of truly entering the present position 〔0984b09〕; the glossing of the sense following upon the text 〔0984b16〕 and below |
| Zhiyan, Souxuan ji | 「第三十法界無量迴向菩薩也」 tr. “the thirtieth bodhisattva of the measureless dedication of the Dharma realm” 〔T35n1732 0097b07〕–〔0097b21〕 |
Chengguan’s outline in six divisions — the bone of this section:
「文亦有六。第一依教趣求。」 tr. “The text likewise has six. The first is the seeking in accord with the teaching.” 〔T35n1735 0940c27〕
「見敬請法」 tr. “seeing, paying respect, and inquiring” 〔T35n1735 0940c28〕, the one division, is opened further into five: 「於中五：初友見稱讚。既云友見，則已含見友。」 tr. “within it there are five: first, the friend sees him and praises him. Since it says that the friend sees, the seeing of the friend is already contained in it.” 〔0940c28〕; second, 「嚴處攝生以顯勝德」 tr. “adorning the place and gathering in beings, whereby the surpassing virtue is displayed” 〔0940c29〕; third, 「許示昔善，引其問端」 tr. “promising to display his former goodness, drawing out the beginning of his question” 〔0941a01〕; fourth, 「設敬陳請」 tr. “setting out respect and stating the request” 〔0941a02〕; fifth, 「正示昔因」 tr. “directly displaying the former cause” 〔0941a03〕.
The third division is opened further into four:
「示己法界」 tr. “displaying her own Dharma realm” 〔T35n1735 0941a03〕 — 「於中四：一標名體用，謂一念之智冥乎法界則不可壞。」 tr. “within it there are four: first, the setting forth of the name, substance, and working — that is, when the knowledge of a single thought-moment merges with the Dharma realm it cannot be destroyed.” 〔0941a04〕; 「略明其用」 tr. “briefly making clear its working” 〔0941a08〕; second, 「別顯業用。由智不壞，故常憶等。」 tr. “particularly displaying the working. Because the knowledge is not destroyed, therefore she constantly recalls, and so on.” 〔0941a09〕; third, 「顯得法時處」 tr. “displaying the time and place of the gaining of the Dharma” 〔0941a10〕; fourth, 「總結純熟。後三段可知。十迴向竟。」 tr. “generally concluding the ripening. The latter three passages may be understood as they stand. The ten dedications are finished.” 〔0941a11〕
Upon the last three divisions (humbling herself and pointing to the superior · pointing out the next friend · cherishing her virtue and taking leave) Chengguan passes on with the single phrase 「後三段可知」 tr. “the latter three passages may be understood as they stand” 〔T35n1735 0941a11〕, setting up no separate outline items; their text is present of itself within the scripture, and this is recorded as absent, as it is.
Fazang’s outline in five divisions (upon the sixty-fascicle witness · both the names and the order differing from Chengguan’s):
「示己法界，於中五：初示體、二顯名、三業用、四因緣、五結位。」 tr. “Displaying his own Dharma realm, within which there are five: first, the displaying of the substance; second, the setting forth of the name; third, the working; fourth, the causes and conditions; fifth, the concluding of the position.” 〔T35n1733 0473a14〕
The three divisions before it are made: first, the raising of the Dharma and the exhortation to cultivate 〔T35n1733 0472c27〕; second, the proceeding to enter in accord with the teaching (first, setting out respect and taking leave · second, arriving at the place of the later position) 〔0473a09〕; third, the seeing, paying of respect, and setting out of the request, in four (first, the earth gods praising Sudhana’s virtue · second, adorning the land and gathering in beings · third, telling of and displaying the treasuries · fourth, setting out respect and stating his intent) 〔0473a11〕; and the fifth, the pointing upward 〔0473a29〕.
Zhiyan’s outline in three divisions:
「神名安住，入菩薩不可壞藏法門。」 tr. “The goddess is named Peaceful Abiding, and enters the bodhisattva’s Dharma gate of the indestructible treasury.” 〔T35n1732 0097b08〕
「二依入中有七：初辭、次趣摩竭也、三依入，略無念前法門」 tr. “Second, within the entering in accord there are seven: first, the taking of leave; next, the making for Magadha; third, the entering in accord — the recollecting of the former Dharma gate is here abridged and absent” 〔T35n1732 0097b11–b13〕
「初辨自分法門名體因由」 tr. “First, the distinguishing of the name, the substance, and the occasioning cause of the Dharma gate of his own portion” 〔T35n1732 0097b17〕 — opened further into four: 「初出法門名體」 tr. “first, bringing out the name and substance of the Dharma gate” 〔0097b18〕, 「明修行差別大用境界」 tr. “making clear the objective realm of the great working of the differentiations of cultivation” 〔0097b19〕, 「明得法因緣」 tr. “making clear the causes and conditions of gaining the Dharma” 〔0097b20〕, and fourth, the concluding of what is known in his own portion; 「仰推中，初釋、後結可知。」 tr. “within the pointing upward, the first, the gloss, and the latter, the conclusion, may be understood as they stand.” 〔0097b21〕
Li Tongxuan’s two sets of five gates:
「約立五門：一推德昇進」 tr. “Five gates are set up in brief: first, pointing to virtue and advancing upward” 〔T36n1739 0984a20〕, and below it continues 「二示善知識所在，云在閻浮提摩竭提國菩提場中；三舉善知識地神名安住；四勸詣彼問；五禮敬辭去。」 tr. “second, displaying where the good friend is, saying that she is at the site of awakening in the country of Magadha in Jambudvīpa; third, raising the good friend, the earth goddess named Peaceful Abiding; fourth, exhorting him to go there and ask; fifth, paying respects and taking leave.” 〔0984a21–a23〕
「一漸次遊行趣摩竭提國菩提場內安住神所；二百萬地神同在其中，同共稱歎善財至德」 tr. “first, journeying on stage by stage and making for where the goddess Peaceful Abiding is, within the site of awakening in the country of Magadha; second, a million earth goddesses being together in that place, praising together Sudhana’s utmost virtue” 〔T36n1739 0984b11–b13〕, and below it continues 「三百萬地神放大光明照大千界，普皆震吼莊嚴大地；四示善財往業善根；五舉自行法門名菩薩不可壞智慧藏解脫門，授與善財。」 tr. “third, a million earth goddesses sending forth a great light that shines upon the great-thousand realm, everywhere quaking and roaring and adorning the great earth; fourth, displaying Sudhana’s roots of goodness of former deeds; fifth, raising the Dharma gate of her own practice, named the bodhisattva’s liberation gate of the indestructible treasury of wisdom, and conferring it upon Sudhana.” 〔0984b13–b16〕
The former set of five gates belongs to the text of advancing upward at the end of the preceding unit, and the latter set of five to the text of the true entering of this section — Tongxuan does not divide the outline unit by unit, but glosses within his general treatment, and so there are these two sets.
II. Terminology
| Term | Sanskrit as transmitted by the ancient worthies (roman letters · pronunciation aid) | Attestation | Essential sense |
|---|---|---|---|
| Peaceful Abiding, the earth goddess | — | this unit: 「趣摩竭提國菩提場內安住神所」 tr. “made for where the goddess Peaceful Abiding was, within the site of awakening in the country of Magadha” 〔T10n0279 0368b27〕 | The name of the thirtieth good friend; Chengguan: 「善友名安住地神者，地為萬法所依，即所入法界。安住即入義。」 tr. “that the good friend is named the earth goddess Peaceful Abiding is because the ground is what the myriad dharmas rest upon, which is just the Dharma realm entered; and peaceful abiding is the sense of entering.” 〔T35n1735 0940c22〕; Fazang: 「名安住者，攝諸善根迴向菩提，安在道場地處，住持不失要令成果，故以為名。」 tr. “that she is named Peaceful Abiding is because she gathers in all the roots of goodness and dedicates them to awakening, resting them at the ground of the place of the Way, upholding them without loss so that they shall bear fruit — and so it is taken for her name.” 〔T35n1733 0473a07〕; the forty-fascicle witness has 「自性不動」 tr. “Self-Nature Unmoving” 〔T10n0293 0737c12〕 |
| the Indestructible Treasury of Wisdom | — | this unit: 「我得菩薩解脫，名：不可壞智慧藏」 tr. “I have gained a liberation of a bodhisattva, named: the Indestructible Treasury of Wisdom” 〔T10n0279 0368c19〕 | The name of the Dharma gate conferred in this section; Chengguan glosses its substance, saying 「一標名體用，謂一念之智冥乎法界則不可壞」 tr. “first, the setting forth of the name, substance, and working — that is, when the knowledge of a single thought-moment merges with the Dharma realm it cannot be destroyed” 〔T35n1735 0941a04〕; the sixty-fascicle witness has 「不可壞藏」 tr. “the Indestructible Treasury” 〔T09n0278 0720a03〕, the forty-fascicle 「難摧伏智慧藏」 tr. “the Treasury of Wisdom Hard to Subdue” 〔T10n0293 0738a11〕 |
| the site of awakening | — | this unit: 「趣摩竭提國菩提場內」 tr. “made for within the site of awakening in the country of Magadha” 〔T10n0279 0368b27〕 | The place where the way was accomplished; Chengguan: 「在菩提場者，所入法界即得菩提之處，故菩提是本。」 tr. “as for being at the site of awakening, the Dharma realm entered is just the place where awakening is gained, and so awakening is the root.” 〔T35n1735 0940c23〕 |
| the country of Magadha | — | this unit: 「趣摩竭提國菩提場內安住神所」 tr. “made for where the goddess Peaceful Abiding was, within the site of awakening in the country of Magadha” 〔T10n0279 0368b27〕 | The name of a country of Central India; Fazang: 「前諸位並是南天竺，今指中天竺摩竭國。」 tr. “the several positions before were all in South India; here he points to the country of Magadha in Central India.” 〔T35n1733 0472c28〕 |
| the treasury of the Buddha | — | this unit: 「此來童子即是佛藏」 tr. “this youth who comes here is the very treasury of the Buddha” 〔T10n0279 0368b29〕 | The words in which the million earth goddesses praise Sudhana; the sixty-fascicle witness has 「此來童子，能攝眾生，即是佛藏」 tr. “this youth who comes here is able to gather in sentient beings, and is the very treasury of the Buddha” 〔T09n0278 0719c16〕 |
| the silk of the Dharma | — | this unit: 「當以離垢無礙法繒而冠其首」 tr. “he will bind upon his head, for a crown, the stainless and unobstructed silk of the Dharma” 〔T10n0279 0368c02〕 | The mark of silk bound about the head, taken for an adornment of the Dharma; the sixty-fascicle witness has 「寶繒以冠其頂」 tr. “jeweled silk to crown the top of his head” 〔T09n0278 0719c18〕 |
| the buried treasuries | — | this unit: 「百千伏藏自然踊現」 tr. “in a hundred thousand places the buried treasuries of themselves welled up and appeared” 〔T10n0279 0368c12〕 | Riches stored within the ground; the passage below, 「百千億阿僧祇寶藏自然踊出」 tr. “hundreds of thousands of koṭis of asaṃkhyeyas of treasuries of themselves welled up” 〔0368c16〕, is one and the same matter appearing again |
| asaṃkhyeya | — (「阿僧祇」 tr. “asaṃkhyeya” is itself a transcription transmitted of old) | this unit: 「百千億阿僧祇寶藏自然踊出」 tr. “hundreds of thousands of koṭis of asaṃkhyeyas of treasuries of themselves welled up” 〔T10n0279 0368c16〕 | The name of an uncountable great number |
| the Buddha Burning Lamp | — | this unit: 「我憶自從然燈佛來」 tr. “I recall that ever since the Buddha Burning Lamp” 〔T10n0279 0368c21〕 | The buddha at the starting point of the past life the earth goddess relates |
| Wondrous Eyes | — | this unit: 「有劫名：莊嚴，世界名：月幢，佛號：妙眼」 tr. “there was a kalpa named: Adornment, a world named: Moon Banner, and a buddha whose name was: Wondrous Eyes” 〔T10n0279 0368c29〕 | The buddha in whose presence the earth goddess gained the Dharma; the sixty-fascicle witness has 「佛號善眼」 tr. “the buddha’s name was Good Eyes” 〔T09n0278 0720a11〕, and the forty-fascicle, like the eighty, has 「佛號妙眼」 tr. “the buddha’s name was Wondrous Eyes” 〔T10n0293 0738a25〕 |
| the Worthy Kalpa | — | this unit: 「始從初得乃至賢劫」 tr. “from the time when I first gained it down to the Worthy Kalpa” 〔T10n0279 0369a03〕 | The limit set to the time elapsed since the gaining of the Dharma |
| the gates of the sūtras | — (「修多羅」 tr. “sūtra” is itself a transcription transmitted of old) | this unit: 「廣說一切修多羅門」 tr. “expounding at large all the gates of the sūtras” 〔T10n0279 0368c25〕 | The gates of the scriptural discourses |
| Vāsantī | — (a transcription; the forty-fascicle witness renders it separately as 「春和」 tr. “Spring Harmony”) | this unit: 「有主夜神，名：婆珊婆演底」 tr. “there is a night goddess named: Vāsantī” 〔T10n0279 0369a12〕 | The name of the next friend; the sixty-fascicle witness has 「夜天，名婆娑婆陀」 tr. “a night goddess named Posuoputuo” 〔T09n0278 0720a20–a21〕, the forty-fascicle 「主夜神名曰春和」 tr. “a night goddess named Spring Harmony” 〔T10n0293 0738b11〕 |
| the measureless dedication of entering the Dharma realm | — | Chengguan: 「第十入法界無量迴向。」 tr. “The tenth, the measureless dedication of entering the Dharma realm.” 〔T35n1735 0940c21〕 | The assigned position Chengguan adjudicates for this section; Fazang marks 「第十法界無量迴向知識中」 tr. “within the good friend of the tenth measureless dedication of the Dharma realm” 〔T35n1733 0472c27〕, and Zhiyan marks 「第三十法界無量迴向菩薩也」 tr. “the thirtieth bodhisattva of the measureless dedication of the Dharma realm” 〔T35n1732 0097b07〕. The name of the dedication set up in chapter twenty-five of the scripture text is 「等法界無量迴向」 tr. “the measureless dedication equal to the Dharma realm,” and this section’s scripture text itself marks no name of a position |
III. Similes and Rhetoric
(1) The one graph ‘treasury’ turned three times — this section runs the graph 「藏」 tr. “treasury” through the whole text, and what it points to shifts three times. First it is the million earth goddesses’ praise of Sudhana, 「此來童子即是佛藏」 tr. “this youth who comes here is the very treasury of the Buddha” 〔T10n0279 0368b29〕, and the treasury is in a person; next it is 「當開智慧大珍寶藏」 tr. “he will open the great treasury of precious things that is wisdom” 〔0368c03〕 and 「百千伏藏自然踊現」 tr. “in a hundred thousand places the buried treasuries of themselves welled up and appeared” 〔0368c12〕 and 「百千億阿僧祇寶藏自然踊出」 tr. “hundreds of thousands of koṭis of asaṃkhyeyas of treasuries of themselves welled up” 〔0368c16〕, and the treasury is in the ground; last it is the name of the Dharma gate the earth goddess speaks of herself, 「不可壞智慧藏」 tr. “the Indestructible Treasury of Wisdom” 〔0368c20〕, and the treasury is in knowledge. A treasury in the ground can be dug out; a treasury within knowledge cannot be destroyed — one graph, and three places mirroring one another: this is the most essential set of figures in this section. Li Tongxuan glosses the last of these senses, saying 「藏者，以法界行智無不含、悲無不滿，無生不濟、無苦不救，智悲遍周名之為藏，於行不著名為解脫。」 tr. “as for treasury: since the knowledge of the practice of the Dharma realm contains all and its compassion fills all, there being no being it does not rescue and no suffering it does not save, the pervading roundness of knowledge and compassion is named a treasury, and the being unattached within practice is named liberation.” 〔T36n1739 0984b26〕
(2) The image taken in the pressing of the ground with her foot — the earth goddess displays to Sudhana the cause of old not by speech, but by 「以足按地，百千億阿僧祇寶藏自然踊出」 tr. “pressing the ground with her foot, and hundreds of thousands of koṭis of asaṃkhyeyas of treasuries of themselves welled up” 〔T10n0279 0368c16〕. What is displayed was already within the ground; it did not come to be after the pressing. The one who presses does no more than make it appear. Li Tongxuan sets down a turning word upon this, saying 「地神以足指按地，百千億阿僧祇寶藏自然涌出者，表善財自行所及故足指按地。」 tr. “that the earth goddess presses the ground with her toe and hundreds of thousands of koṭis of asaṃkhyeyas of treasuries well up of themselves sets forth what Sudhana’s own practice has reached, and so the ground is pressed with a toe.” 〔T36n1739 0984b20〕
(3) The parallelism of the adorning of the place — within the passage of the earth goddess sending forth light and quaking the ground there are five parallel clauses each opening with 「一切」 tr. “every” (counted out word for word): 「一切葉樹俱時生長，一切華樹咸共開敷，一切果樹靡不成熟，一切河流遞相灌注，一切池沼悉皆盈滿」 tr. “every leaf-bearing tree grew at one and the same time, every flowering tree opened out all together, not one fruit-bearing tree failed to ripen, every river poured into another, and every pool and pond was brimming full” 〔T10n0279 0368c06–c09〕. The first three clauses run from growing to opening to ripening, and are three times of one thing; the latter two run from flowing to filling, and are two marks of one water. Besides the parallelism there are also clauses paired two by two: 「雨細香雨遍灑其地，風來吹華普散其上」 tr. “a fine rain of fragrance came down and was sprinkled everywhere over that ground, and the wind came and scattered flowers everywhere upon it” 〔0368c09〕, the one from above downward and the other from below upward; 「無數音樂一時俱奏，天莊嚴具咸出美音」 tr. “numberless musics were played all together at one moment, and the articles of adornment of the heavens all gave out lovely sounds” 〔0368c10〕, the one made by instruments and the other issuing from the articles themselves.
(4) Lights mirroring one another — 「種種寶物處處莊嚴，影潔光流遞相鑒徹」 tr. “all manner of precious things made an adornment in place after place, their reflections clean and their light flowing, mirroring one another and shining clear through” 〔T10n0279 0368c05〕. Jewel and jewel are reflection to one another and mirror to one another; it is not one jewel shining alone. This is a figure of mutual entering seen again and again in the writings of the Huayan line, and this section closes it in eight graphs.
(5) The likeness taken for the sound — 「牛王、象王、師子王等，皆生歡喜，踊躍、哮吼，猶如大山相擊出聲」 tr. “the bull kings, the elephant kings, the lion kings, and the rest all gave rise to joy, and leapt up, and roared, as when great mountains strike against one another and give out a sound” 〔T10n0279 0368c11〕. What is likened is not the loudness of the beasts’ cry, but lies in the two graphs 「相擊」 tr. “strike against one another” — the sound arises from mutual dependence, and no single mountain could have it.
(6) The stringing together of the working — in the passage where the earth goddess relates her own working, she first lists eight items observed: 「所有心行、智慧境界、一切誓願、諸清淨行、一切三昧、廣大神通、大自在力、無能壞法」 tr. “all their practices of mind, their objective realm of wisdom, all their vows, their several pure practices, all their samādhis, their vast and great spiritual powers, their power of great sovereignty, and the Dharma that nothing is able to destroy” 〔T10n0279 0368c22–c24〕; then seven clauses of the matters followed upon: 「遍往一切諸佛國土，普授一切諸如來記，轉於一切諸佛法輪，廣說一切修多羅門」 tr. “going everywhere to the lands of all the buddhas, everywhere receiving the predictions bestowed by all the tathāgatas, turning the Dharma wheel of all the buddhas, expounding at large all the gates of the sūtras” 〔0368c24–c26〕 and so on down to 「示現一切諸佛神變」 tr. “displaying the spiritual transformations of all the buddhas” 〔0368c27〕 (counted out word for word). The whole passage sets up no simile, but strings short verbal clauses one after another, and closes it all with the one clause 「我皆能領受、皆能憶持」 tr. “all of this I am able to receive, and all of it I am able to bear in mind” 〔0368c27〕. This section has no verse, and so this is the longest set of parallel clauses in the whole unit.
IV. Collation with Parallel Translations
The Chinese witnesses for the essential sentences of this section’s scripture text: 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). All three witnesses have this section, and so three columns are set up.
Sentence 1 · The place sought, and the good friend’s name
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | At that time, Sudhana the youth journeyed on stage by stage, and made for where the goddess Peaceful Abiding was, within the site of awakening in the country of Magadha; a million earth goddesses were together in that place | T10n0279 0368b27–b28 |
| Buddhabhadra T278 | He made for the country of Magadha, and went to that place of the Way, to the earth god Peaceful Abiding. At that time ten thousand earth gods each spoke thus | T09n0278 0719c15–c16 |
| Prajñā T293 | Going toward the northeast, he made for the great place of the Way at the king of awakening-trees in the country of Magadha, about to go to where the goddess Self-Nature Unmoving was. | T10n0293 0737c11–c13 |
| Prajñā T293 | Ten thousand earth goddesses were together in that place, and spoke with one another face to face | T10n0293 0737c13 |
What the variants are fastened to: (a) The good friend’s name — the eighty and the sixty alike have 「安住地神」 tr. “the earth goddess Peaceful Abiding,” the forty 「自性不動」 tr. “Self-Nature Unmoving”; and the name Chengguan outlines is the same as the eighty. (b) The number of the retinue — the eighty has 「百萬地神」 tr. “a million earth goddesses,” the sixty 「一萬地天」 tr. “ten thousand earth gods” (and below it further 「安住地天等一萬地天」 tr. “Peaceful Abiding the earth god and the rest, ten thousand earth gods” 〔T09n0278 0719c19〕), the forty first 「十千地神」 tr. “ten thousand earth goddesses” 〔T10n0293 0737c13〕 and afterward 「一萬地神」 tr. “ten thousand earth goddesses” 〔0737c21〕. (c) The quarter — the eighty says only that he made for the country of Magadha and names no quarter, and the sixty is the same; the forty says outright 「往東北方」 tr. “going toward the northeast.” Recorded without adjudication.
Sentence 2 · The words in which the earth goddesses praise Sudhana
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | This youth who comes here is the very treasury of the Buddha | T10n0279 0368b29 |
| Śikṣānanda T279 | This person has already been born into the lineage of the Dharma-king; he will bind upon his head, for a crown, the stainless and unobstructed silk of the Dharma; he will open the great treasury of precious things that is wisdom, and will crush all wrong doctrines and outsider ways. | T10n0279 0368c02–c04 |
| Buddhabhadra T278 | This youth who comes here is able to gather in sentient beings, and is the very treasury of the Buddha | T09n0278 0719c16–c17 |
| Buddhabhadra T278 | Born into the house of the Dharma-king, stainless and unobstructed, with jeweled silk to crown the top of his head, the treasury of the precious things of wisdom crushes the wheel of the outsider ways. | T09n0278 0719c17–c18 |
| Prajñā T293 | He will grasp the bodhisattva’s adamantine sword of wisdom, and being valiant and sovereign, and gaining fearlessness in the Dharma, will crush all outsider ways and wrong doctrines | T10n0293 0737c17–c18 |
| Prajñā T293 | He will take the ship of the Dharma upon the sea of birth and death, carrying sentient beings over and bringing them to the farther shore. | T10n0293 0737c19 |
| Prajñā T293 | His understanding by knowledge being full, like the white moon, he will surely quench the burning distress and the disordered mind of all sentient beings. | T10n0293 0737c19–c21 |
What the variants are fastened to: (a) The eighty’s 「法繒」 tr. “the silk of the Dharma” the sixty makes 「寶繒」 tr. “jeweled silk”; the eighty’s 「冠其首」 tr. “crown his head” the sixty makes 「冠其頂」 tr. “crown the top of his head.” (b) The clause on crushing the wrong: the eighty has 「摧伏一切邪論異道」 tr. “crush all wrong doctrines and outsider ways,” the sixty 「智慧寶藏摧外道輪」 tr. “the treasury of the precious things of wisdom crushes the wheel of the outsider ways,” while the forty opens it out separately into the one simile of 「金剛慧劍」 tr. “the adamantine sword of wisdom.” (c) In this passage the forty has three matters of its own — the adamantine sword of wisdom · the ship of the Dharma carrying over the sea · the white moon as a simile for the fullness of understanding — which neither the eighty nor the sixty has. Recorded without adjudication.
Sentence 3 · The auspicious marks of the adorning of the place
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Then Peaceful Abiding and the rest, a million earth goddesses, sent forth a great light that shone everywhere throughout the three-thousandfold great-thousand world-system, and made the whole great earth quake and roar at one and the same time | T10n0279 0368c04–c05 |
| Buddhabhadra T278 | Then Peaceful Abiding the earth god and the rest, ten thousand earth gods, rained down many fragrant waters and sprinkled that ground with them, and swept it with a fragrant wind and thereby adorned it, and sent forth a great light that shone everywhere throughout the three-thousandfold great-thousand world-system. | T09n0278 0719c19–c21 |
| Prajñā T293 | At that time the goddess Self-Nature Unmoving and the rest, ten thousand earth goddesses, by their spiritual power quaked the great earth and gave out a thundering roar, and sent forth a great light that shone everywhere throughout the three-thousandfold great-thousand world-system. | T10n0293 0737c21–c23 |
| Śikṣānanda T279 | In a hundred thousand places the buried treasuries of themselves welled up and appeared. | T10n0279 0368c12 |
| Buddhabhadra T278 | Measureless treasuries of themselves welled up. | T09n0278 0719c24–c25 |
What the variants are fastened to: (a) The order of the auspicious marks differs in the three witnesses — the eighty has the light first and the quaking after, the forty the quaking first and the light after, the sixty the fragrant water and fragrant wind first and the sending forth of light after. (b) The sixty is sparest in this passage, having no clause of leaf-trees and no clause of bull kings, elephant kings, and lion kings; yet the clause of fruit-trees is there in fact, reading 「一切果樹悉成果實」 tr. “every fruit-bearing tree came to full fruit” 〔T09n0278 0719c22〕, one matter with the eighty’s 「一切果樹靡不成熟」 tr. “not one fruit-bearing tree failed to ripen” 〔T10n0279 0368c07〕, in differing words. As for sound: the sixty has 「演出種種娛樂音聲」 tr. “sending out every kind of delighting note of music” 〔T09n0278 0719c23〕, fastened below the flowing of springs and river-pools; the eighty divides it into the two clauses 「無數音樂一時俱奏」 tr. “numberless musics were played all together at one moment” 〔T10n0279 0368c10〕 and 「天莊嚴具咸出美音」 tr. “the articles of adornment of the heavens all gave out lovely sounds” 〔T10n0279 0368c10〕, and the matter of the articles of adornment of the heavens the sixty has not. The sixty has separately again 「諸天眾寶莊嚴樓閣，異類眾鳥皆悉歡喜，出哀和音」 tr. “towers adorned with the many jewels of the gods, and birds of every different kind all rejoicing and giving out plaintive harmonious notes” 〔T09n0278 0719c23–c25〕, which the eighty has not. (c) As for the words for the buried treasuries, the eighty has 「百千伏藏自然踊現」 tr. “in a hundred thousand places the buried treasuries of themselves welled up and appeared,” the sixty 「無量寶藏自然涌出」 tr. “measureless treasuries of themselves welled up,” the forty 「百千伏藏，自然涌現」 tr. “in a hundred thousand places the buried treasuries, of themselves welling up and appearing” 〔T10n0293 0738a02–a03〕. Recorded without adjudication.
Sentence 4 · Promising to display his former goodness, and setting out respect and stating the request
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Welcome, youth! In this ground you once planted roots of goodness. I shall display them for you — would you like to see them? | T10n0279 0368c13–c14 |
| Buddhabhadra T278 | Welcome, youth! Would you like to see for yourself the fruit and recompense of the roots of goodness you once planted in this place? | T09n0278 0719c25–c27 |
| Prajñā T293 | Welcome, youth! In this place you once planted roots of goodness. I shall display them for you — would you like to see them? | T10n0293 0738a03–a04 |
| Śikṣānanda T279 | Holy one! Yes indeed! I wish to see them. | T10n0279 0368c15–c16 |
| Buddhabhadra T278 | Great holy one! Yes indeed, I wish to see them. | T09n0278 0719c28 |
| Prajñā T293 | Holy one! Yes indeed, I wish to see them. | T10n0293 0738a06 |
What the variants are fastened to: (a) The eighty and the forty alike make the two matters 「汝於此地／此處曾種善根，我為汝現」 tr. “in this ground / in this place you once planted roots of goodness, and I shall display them for you,” while the sixty joins them into a single question. (b) Sudhana’s form of address: the eighty and the forty have 「聖者」 tr. “holy one,” the sixty 「大聖」 tr. “great holy one.” Recorded without adjudication.
Sentence 5 · Pressing the ground and displaying the treasuries
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | She pressed the ground with her foot, and hundreds of thousands of koṭis of asaṃkhyeyas of treasuries of themselves welled up | T10n0279 0368c16–c17 |
| Buddhabhadra T278 | That earth god then pressed the ground with his toe, and measureless asaṃkhyeyas of nayutas of treasuries were opened out and made to appear. | T09n0278 0719c29–0720a01 |
| Śikṣānanda T279 | These treasuries now follow you and go after you. This is the fruit and recompense of your roots of goodness of old; it is what the power of your merit has gathered in. You should use and enjoy them freely, following your own mind. | T10n0279 0368c17–c19 |
| Buddhabhadra T278 | The roots of goodness you planted of old, and their fruit and recompense, have brought about that these treasuries follow you at will. | T09n0278 0720a01–a02 |
What the variants are fastened to: (a) The eighty and the forty alike have 「以足按地」 tr. “pressed the ground with her foot,” the forty’s text standing at 〔T10n0293 0738a06〕; the sixty has 「即以足指按地」 tr. “then pressed the ground with his toe” 〔T09n0278 0719c29〕, with the one further graph 「指」 tr. “toe.” What Li Tongxuan cites has 「地神以足指按地」 tr. “the earth goddess presses the ground with her toe” 〔T36n1739 0984b20〕, of the same form as the sixty. (b) The number of the treasuries: the eighty 「百千億阿僧祇」 tr. “hundreds of thousands of koṭis of asaṃkhyeyas,” the sixty 「無量阿僧祇那由他」 tr. “measureless asaṃkhyeyas of nayutas,” the forty 「百千億阿僧祇摩尼寶藏」 tr. “hundreds of thousands of koṭis of asaṃkhyeyas of maṇi-jewel treasuries” 〔T10n0293 0738a07〕. Recorded without adjudication.
Sentence 6 · The name of the Dharma gate, and the working
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | I have gained a liberation of a bodhisattva, named: the Indestructible Treasury of Wisdom, and I constantly bring sentient beings to accomplishment by this Dharma. | T10n0279 0368c19–c21 |
| Buddhabhadra T278 | I have already accomplished the bodhisattva’s Dharma gate of the indestructible treasury | T09n0278 0720a02–a03 |
| Prajñā T293 | I have gained a liberation of a bodhisattva, named the Treasury of Wisdom Hard to Subdue, and constantly by this Dharma bring sentient beings to completeness, fullness, and ripening. | T10n0293 0738a10–a12 |
| Śikṣānanda T279 | I recall that ever since the Buddha Burning Lamp I have constantly followed the bodhisattvas, revering and guarding them | T10n0279 0368c21–c22 |
| Buddhabhadra T278 | Ever since the Buddha Burning Lamp I have constantly guarded the bodhisattvas as they cultivated the bodhisattva practice, entering deeply into the objective realm of wisdom and exhausting its very source | T09n0278 0720a03–a05 |
| Prajñā T293 | Constantly following the bodhisattvas, revering and guarding them, as a shadow follows a form. From the beginning until now, in thought after thought without a break | T10n0293 0738a13–a14 |
What the variants are fastened to: (a) The name of the Dharma gate has three forms in the three witnesses — the eighty 「不可壞智慧藏」 tr. “the Indestructible Treasury of Wisdom,” the sixty 「不可壞藏」 tr. “the Indestructible Treasury,” the forty 「難摧伏智慧藏」 tr. “the Treasury of Wisdom Hard to Subdue”; and the names the four houses raise are likewise not of one form — Fazang, upon the sixty-fascicle witness, has 「不壞藏」 tr. “the indestructible treasury” 〔T35n1733 0473a19〕; Zhiyan has 「不可壞藏法門」 tr. “the Dharma gate of the indestructible treasury” 〔T35n1732 0097b08〕, of the same form as the sixty; Li Tongxuan has 「菩薩不可壞智慧藏解脫門」 tr. “the bodhisattva’s liberation gate of the indestructible treasury of wisdom” 〔T36n1739 0984b15〕, of the same form as the eighty; while Chengguan glosses upon its substance why it cannot be destroyed (see the second head of the fifth section), and sets out no full name of the Dharma gate. (b) In the passage of the working, the eighty strings together more than ten matters in short verbal clauses, while the sixty instead sums them up in such clauses as 「深入智慧境界，盡其源底，大願成滿，淨菩薩行」 tr. “entering deeply into the objective realm of wisdom and exhausting its very source, the great vows fulfilled, the bodhisattva practice purified” 〔T09n0278 0720a04–a06〕, and the forty alone has the simile 「如影隨形」 tr. “as a shadow follows a form.” (c) In the eighty’s 「普授一切諸如來記」 tr. “everywhere receiving the predictions bestowed by all the tathāgatas” 〔T10n0279 0368c25〕, for the word 「授」 tr. “bestow” the Song, Yuan, Ming, and Palace witnesses read 「受」 tr. “receive” (see the variant readings under the eighth section); the forty has 「普受一切諸如來記」 tr. “everywhere receiving the predictions of all the tathāgatas” 〔T10n0293 0738a20〕, the sixty has 「聞一切佛所授記法」 tr. “hearing the Dharma of prediction bestowed by all the buddhas” 〔T09n0278 0720a07〕, and Fazang glosses this clause of the sixty as 「是故聞佛與記之法」 tr. “she therefore hears the Dharma of the buddhas’ conferring of the prediction” 〔T35n1733 0473a24〕 — two witnesses and one commentary alike have the tathāgatas bestowing and the bodhisattvas receiving. The two characters for bestowing and receiving were interchangeable of old; the base text is kept unchanged, and the clause is read in the sense of receiving: the bodhisattvas everywhere receive the predictions of all the tathāgatas. Both readings stand; recorded without adjudication.
Sentence 7 · The time and place of gaining the Dharma
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | In an age long past, beyond kalpas as many as the dust motes of Mount Sumeru, there was a kalpa named: Adornment, a world named: Moon Banner, and a buddha whose name was: Wondrous Eyes; and in the presence of that buddha I gained this Dharma gate. | T10n0279 0368c28–0369a01 |
| Buddhabhadra T278 | There was a kalpa named Adornment, a world named Moon Banner, and a buddha whose name was Good Eyes. | T09n0278 0720a10–a11 |
| Prajñā T293 | There was a kalpa named Adornment, a world named Moon Banner, and a buddha whose name was Wondrous Eyes; and in the presence of that buddha I first gained this liberation gate. | T10n0293 0738a25–a26 |
| Śikṣānanda T279 | With regard to this Dharma gate I have entered it and come forth from it, cultivating and increasing it, and have constantly seen the buddhas and never been parted from them | T10n0279 0369a01–a03 |
| Buddhabhadra T278 | In the presence of that buddha I gained this Dharma gate, and cultivated it and nourished it and purified this Dharma gate | T09n0278 0720a11–a12 |
What the variants are fastened to: (a) The buddha’s name — the eighty and the forty have 「妙眼」 tr. “Wondrous Eyes,” the sixty 「善眼」 tr. “Good Eyes”; the name of the kalpa and the name of the world are the same in all three witnesses. (b) The words for the cultivating: the eighty has 「若入若出修習增長」 tr. “entering it and coming forth from it, cultivating and increasing it,” the sixty 「修習長養淨此法門」 tr. “cultivating and nourishing and purifying this Dharma gate,” with no words of entering and coming forth, while the forty, like the eighty, has 「若入、若出，修習、增長」 tr. “entering it, coming forth from it, cultivating it, increasing it” 〔T10n0293 0738a27〕. (c) The eighty has the clause of the limit of time, 「始從初得乃至賢劫」 tr. “from the time when I first gained it down to the Worthy Kalpa” 〔T10n0279 0369a03〕, while the sixty has only 「於其中間」 tr. “within that interval,” with no words of the Worthy Kalpa. Recorded without adjudication.
Sentence 8 · Humbling herself and pointing to the superior, and pointing out the next friend
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | I know only this Dharma gate of the Indestructible Treasury of Wisdom. | T10n0279 0369a06–a07 |
| Buddhabhadra T278 | I know only this Dharma gate | T09n0278 0720a15 |
| Prajñā T293 | I know only this liberation gate of the Treasury of Wisdom Hard to Subdue | T10n0293 0738b03–b04 |
| Śikṣānanda T279 | Equal to the body of a tathāgata, giving rise to the mind of the buddhas, complete in the Dharma of the buddhas, doing the deeds of the buddhas | T10n0279 0369a09–a10 |
| Prajñā T293 | In mind after mind they bring forth the pure Dharma treasury of all the buddhas, and being apart from the discriminating mind they are constantly without a break | T10n0293 0738b07–b08 |
| Śikṣānanda T279 | Here in Jambudvīpa, in the city of Jiapiluo in the country of Magadha, there is a night goddess named: Vāsantī. | T10n0279 0369a11–a12 |
| Buddhabhadra T278 | Here within Jambudvīpa there is a city named Jiapiluopo; and there is a night goddess there named Posuoputuo. | T09n0278 0720a19–a21 |
| Prajñā T293 | Here in Jambudvīpa, on the north bank of the Gaṅgā in the country of Magadha, there is a great city named Jiapiluo, and there is a night goddess named Spring Harmony | T10n0293 0738b09–b11 |
What the variants are fastened to: (a) The name of the next friend has three forms in the three witnesses — the eighty 「婆珊婆演底」 tr. “Vāsantī,” the sixty 「婆娑婆陀」 tr. “Posuoputuo,” the forty 「春和」 tr. “Spring Harmony”; and as for the name of the city, the eighty has 「迦毘羅城」 tr. “the city of Jiapiluo,” the sixty 「迦毘羅婆」 tr. “Jiapiluopo,” the forty 「迦毘羅」 tr. “Jiapiluo” with 「恒河北岸」 tr. “the north bank of the Gaṅgā” fastened to it separately. (b) In the passage of pointing to the superior the forty alone has the two further clauses 「心心出生一切諸佛清淨法藏，離分別心常無間斷」 tr. “in mind after mind they bring forth the pure Dharma treasury of all the buddhas, and being apart from the discriminating mind they are constantly without a break.” (c) The text of the taking of leave: the eighty has 「慇懃瞻仰，辭退而去」 tr. “gazing up at her earnestly, he took his leave and departed” 〔T10n0279 0369a14–a15〕, the sixty 「辭詣彼城」 tr. “he took his leave and made for that city” 〔T09n0278 0720a23〕, with no words of gazing up, and the forty 「一心戀慕，辭退而去。」 tr. “single-mindedly cherishing her, he took his leave and departed.” 〔T10n0293 0738b13〕. Recorded without adjudication.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) Why the south is not spoken of at this position. Among the friends of this assembly, Sudhana for the most part journeyed south in his seeking; at this section the scripture text says only 「趣摩竭提國菩提場內」 tr. “made for within the site of awakening in the country of Magadha” 〔T10n0279 0368b27〕, fastening no quarter to it. All four houses set up an account upon this. Chengguan says:
「在菩提場者，所入法界即得菩提之處，故菩提是本。」 tr. “As for being at the site of awakening: the Dharma realm entered is just the place where awakening is gained, and so awakening is the root.” 〔T35n1735 0940c23〕
「前南有所表，從本之南；今攝末歸本之法界，故不云南矣。」 tr. “The south before had something it set forth, being a going from the root toward the south; now, the Dharma realm being one that gathers the branches back into the root, the south is not spoken of.” 〔T35n1735 0940c24〕
「又地上證如亦同本故。今迴向終，故攝歸此。」 tr. “Further, the realizing of suchness upon the grounds is likewise the same as the root. Now that the dedications come to their end, all is gathered back to this.” 〔T35n1735 0940c26〕
Fazang sets up two senses upon this place as the ground of the accomplishing of the way:
「道場神者，欲表二義：一約因，表地上證真，同於佛位。迴向位終，是以成向此處。」 tr. “As for the god of the place of the Way, two senses are to be set forth: first, with respect to cause, it sets forth the realizing of the real upon the grounds, which is the same as the position of a buddha. The position of dedication comes to its end, and so the dedication is accomplished at this place.” 〔T35n1733 0472c29〕
「二約果，表佛臨機方便現身是善巧之相，屬迴向位滿，是故於此辨成道之處。」 tr. “Second, with respect to fruit, it sets forth the Buddha’s manifesting a body by skillful means in answer to what is ready, which is a mark of skillfulness and belongs to the fullness of the position of dedication; and this is why the ground of the accomplishing of the way is distinguished here.” 〔T35n1733 0473a01〕
「良由五位終極各有成佛，樹下現成屬此位故。」 tr. “It is indeed because at the utmost end of each of the five positions there is a becoming a buddha, and the manifest accomplishing beneath the tree belongs to this position.” 〔T35n1733 0473a03〕
Li Tongxuan sets a question and answers it himself:
「問曰：何故不云南方，云閻浮提摩竭提國菩提場中有地神名安住者？」 tr. “Question: why does it not speak of the south, but say that at the site of awakening in the country of Magadha in Jambudvīpa there is an earth goddess named Peaceful Abiding?” 〔T36n1739 0984a23〕
「答曰：此同十住中第十灌頂住，迴彼解脫入於生死，令隨智大慈悲饒益眾生悉圓滿故。」 tr. “Answer: this is the same as the tenth abode, the abode of consecration, among the ten abodes — turning that liberation about and entering into birth and death, so that the great kindness and compassion that follow upon knowledge shall benefit sentient beings and be altogether full.” 〔T36n1739 0984a25〕
「但云閻浮提，無別偏求，此以等法界迴向法故。」 tr. “It says only Jambudvīpa, with no separate partial seeking, because this is by the Dharma of the dedication equal to the Dharma realm.” 〔T36n1739 0984a27〕
Zhiyan’s answer is the sparest:
「道場神名安住。何以此下不辨南為？世間淳熟，離諸相故也。」 tr. “The god of the place of the Way is named Peaceful Abiding. Why is the south not distinguished from here on? Because the world is fully ripened, and it is apart from all marks.” 〔T35n1732 0097b10〕
(2) Why it is named indestructible. As to why the name of the Dharma gate is set up, Chengguan fastens it to the merging of the knowledge of a single thought-moment with the Dharma realm:
「於中四：一標名體用，謂一念之智冥乎法界則不可壞。」 tr. “Within it there are four: first, the setting forth of the name, substance, and working — that is, when the knowledge of a single thought-moment merges with the Dharma realm it cannot be destroyed.” 〔T35n1735 0941a04〕
「此中則無所不生，故名為藏。」 tr. “Within this there is nothing that is not brought forth, and so it is named a treasury.” 〔T35n1735 0941a05〕
Fazang fastens it to the being upheld and not lost:
「以住持不失，成佛決定，名不壞藏。」 tr. “Because it is upheld and not lost, and the becoming a buddha is thereby settled, it is named the indestructible treasury.” 〔T35n1733 0473a19〕
Li Tongxuan fastens it to compassion arising out of knowledge:
「明悲從智起即無可壞故。」 tr. “It makes clear that compassion arises out of knowledge, and so there is nothing that can destroy it.” 〔T36n1739 0984b25〕
(3) Why this position gathers together the three worthy stages. This section is the last of the ten dedications, and what its position gathers in is not one dedication alone. Chengguan says:
「由賢位既滿，總會三賢為入地之因故。」 tr. “Because the worthy positions are already full, the three worthy stages are gathered together to be the cause of entering the grounds.” 〔T35n1735 0941a06〕
「顯善財之福常隨地神之智不壞，是則昔因不失，能入證矣。」 tr. “It displays that Sudhana’s merit constantly follows upon the earth goddess’s knowledge and is not destroyed; and this being so, the causes of old are not lost, and he is able to enter into realization.” 〔T35n1735 0941a07〕
By this adjudication, the welling up of the treasuries displays not merely a recompense of a single time, but that all the causes of old of the three worthy stages are present and unlost, and are therefore the cause of entering the grounds. Fazang, in the one division of the displaying of the substance, is of the same general sense:
「以善財宿世善根悉皆迴向大菩提故，是故在此道場菩提樹下藏中安住，則是菩提心藏也。」 tr. “Because Sudhana’s roots of goodness from former lives are all dedicated to great awakening, they abide peacefully within the treasury beneath the awakening-tree at this place of the Way; and this is the treasury of the mind of awakening.” 〔T35n1733 0473a15〕
「今欲證地，加令總現，則一切善根皆在此處。」 tr. “Now that the grounds are to be realized, an aid is given so that all is displayed at once; and thus all the roots of goodness are here in this place.” 〔T35n1733 0473a17〕
(4) The image taken from the ground. As to why this position is assigned to an earth goddess and not to some other class, the four houses each fasten it with their own emphasis. Chengguan fastens it to what is rested upon:
「善友名安住地神者，地為萬法所依，即所入法界。安住即入義。」 tr. “That the good friend is named the earth goddess Peaceful Abiding is because the ground is what the myriad dharmas rest upon, which is just the Dharma realm entered; and peaceful abiding is the sense of entering.” 〔T35n1735 0940c22〕
Fazang fastens it to the ground of the mind:
「然守道場神，有道場樹神、有道場地神，今是地，表所依心地，以心中得道為道場地。」 tr. “Now among the gods that guard the place of the Way there is the god of the tree of the place of the Way and the god of the ground of the place of the Way; here it is the ground, setting forth the ground of mind that is rested upon, the gaining of the way within the mind being taken as the ground of the place of the Way.” 〔T35n1733 0473a05〕
「又神者，表是智德玄密義也。」 tr. “Further, ‘god’ sets forth the sense of the deep hiddenness of the virtue of knowledge.” 〔T35n1733 0473a04〕
Li Tongxuan fastens it to the bearing up of compassion:
「以前明天神主智圓滿，此云地神主慈悲圓滿，表地能荷負萬有長養眾生故。」 tr. “Since before it made clear that the deva-spirit presides over the fullness of knowledge, here it says that the earth goddess presides over the fullness of kindness and compassion, setting forth that the earth is able to bear up the myriad existents and to nourish sentient beings.” 〔T36n1739 0984b01〕
「菩提場中者，此位會菩提理智慈悲五法為一皆圓滿故。」 tr. “As for being at the site of awakening: at this position the five dharmas of awakening, principle, knowledge, kindness, and compassion are gathered into one and are all full.” 〔T36n1739 0984b06〕
「名安住神者，於此五法齊圓，無所傾動故。」 tr. “That she is named the goddess Peaceful Abiding is because in these five dharmas she is equally full, and nothing is overturned.” 〔T36n1739 0984b07〕
(5) The inner divisions of the working. In the passage where the earth goddess relates her constant following of the bodhisattvas, Chengguan fastens the reason for it to the indestructibility of the knowledge:
「別顯業用。由智不壞，故常憶等。」 tr. “Particularly displaying the working. Because the knowledge is not destroyed, therefore she constantly recalls, and so on.” 〔T35n1735 0941a09〕
Fazang, upon the sixty-fascicle witness, adjudicates this passage as ten clauses and matches a sense to each:
「於中十句：初一句總，謂常護者持彼所行故。」 tr. “Within it there are ten clauses: the first one clause is the general one — that is, the one who constantly guards holds what those bodhisattvas practice.” 〔T35n1733 0473a20〕
「一智深證；二滿大願；三淨妙行；四出勝通；五具德力；六成堅法」 tr. “First, the deep realizing of knowledge; second, the fulfilling of great vows; third, purity of wondrous practice; fourth, the bringing forth of surpassing spiritual powers; fifth, completeness in the power of virtue; sixth, the accomplishing of firm Dharma” 〔T35n1733 0473a22〕
「七聞佛說，以守護行增，是故聞佛與記之法；八下以法化；九上受佛力。」 tr. “Seventh, hearing what the buddhas expound — since the practice of guarding increases, she therefore hears the Dharma of the buddhas’ conferring of the prediction; eighth, transforming those below by the Dharma; ninth, receiving the power of the buddhas from above.” 〔T35n1733 0473a23〕
Li Tongxuan glosses it upon the sense of the past life:
「明從根本智起差別智，學慈悲行也。」 tr. “It makes clear the arising of differentiating knowledge out of root knowledge, and the learning of the practice of kindness and compassion.” 〔T36n1739 0984c02〕
「明大悲行深廣，自不求安。」 tr. “It makes clear that the practice of great compassion is deep and broad, and that she does not seek ease for herself.” 〔T36n1739 0984c07〕
「如是菩薩行無始無終，是尋常家事，周滿十方如因陀羅網也。」 tr. “The bodhisattva practice thus is without beginning and without end; it is the ordinary business of the house, filling the ten directions round about like the net of Indra.” 〔T36n1739 0984c11〕
(6) The reason for the pointing upward. As to why the earth goddess says of herself that she cannot know the merit and virtue of those bodhisattvas, Fazang speaks from the limit of her position:
「一常能隨侍者，以此地神唯道場處見佛，不能常隨，故仰推也」 tr. “First, as to being constantly able to attend upon them: because this earth goddess sees the buddhas only at the place of the Way and cannot constantly follow them, she therefore points upward” 〔T35n1733 0473a29〕
(7) The end of the ten dedications. This section is the last of the one position of the ten dedications, and three houses each set down a concluding word here. Chengguan:
「總結純熟。後三段可知。十迴向竟。」 tr. “Generally concluding the ripening. The latter three passages may be understood as they stand. The ten dedications are finished.” 〔T35n1735 0941a11〕
Fazang:
「上來十迴向位竟。」 tr. “Thus far the position of the ten dedications is finished.” 〔T35n1733 0473b04〕
Zhiyan marks this section as 「第三十法界無量迴向菩薩也」 tr. “the thirtieth bodhisattva of the measureless dedication of the Dharma realm” 〔T35n1732 0097b07〕, and his order of succession likewise makes this section the last of the ten dedications.
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)
Chengguan, Huayan jing shu T35n1735 (following the text of the eighty-fascicle Avataṃsaka · the principal witness)
Outline: 「第十入法界無量迴向。」 tr. “The tenth, the measureless dedication of entering the Dharma realm.” 〔T35n1735 0940c21〕 · 「文亦有六。第一依教趣求。」 tr. “The text likewise has six. The first is the seeking in accord with the teaching.” 〔0940c27〕
Glossing the name: 「善友名安住地神者，地為萬法所依，即所入法界。安住即入義。」 tr. “That the good friend is named the earth goddess Peaceful Abiding is because the ground is what the myriad dharmas rest upon, which is just the Dharma realm entered; and peaceful abiding is the sense of entering.” 〔T35n1735 0940c22〕
The south not spoken of: 「前南有所表，從本之南；今攝末歸本之法界，故不云南矣。」 tr. “The south before had something it set forth, being a going from the root toward the south; now, the Dharma realm being one that gathers the branches back into the root, the south is not spoken of.” 〔T35n1735 0940c24〕
The four divisions of the displaying of her own Dharma realm: 「於中四：一標名體用，謂一念之智冥乎法界則不可壞。」 tr. “Within it there are four: first, the setting forth of the name, substance, and working — that is, when the knowledge of a single thought-moment merges with the Dharma realm it cannot be destroyed.” 〔T35n1735 0941a04〕 · 「略明其用」 tr. “briefly making clear its working” 〔0941a08〕 · 「別顯業用。由智不壞，故常憶等。」 tr. “particularly displaying the working. Because the knowledge is not destroyed, therefore she constantly recalls, and so on.” 〔0941a09〕 · 「顯得法時處」 tr. “displaying the time and place of the gaining of the Dharma” 〔0941a10〕 · 「總結純熟。後三段可知。十迴向竟。」 tr. “generally concluding the ripening. The latter three passages may be understood as they stand. The ten dedications are finished.” 〔0941a11〕
His even-handed words upon the matching of assigned positions (found in the general treatment of the outline of this chapter, not in the commentary window upon this section): 「六分五相者，若意法師及臺山論，但隨文散釋，更無別配；光統等師皆配地位。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. “As for the six divisions and five marks: masters such as Yi, and the treatise of Terrace Mountain, gloss only in a scattered way following the text, and make no separate matching; masters such as Guangtong all match them to the positions of the grounds. Both have their reason — that is, since each single position is complete with many Dharma gates, how should an ordinary mind be denied the practice of seeking the Dharma of the good friends? and so there is reason in not matching them. 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 0918b02–b07〕
The Yanyi chao: he glosses the dedication this section is assigned to, saying 〔T36n1736 0681a27〕「「第十入法界無量」〔0681a27〕者等，以法界善根迴向法界故。」 tr. “as for ‘the tenth, the measureless dedication of entering the Dharma realm’ and the rest — because the roots of goodness of the Dharma realm are dedicated to the Dharma realm.”
Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka)
Glossing the name: 「名安住者，攝諸善根迴向菩提，安在道場地處，住持不失要令成果，故以為名。」 tr. “That she is named Peaceful Abiding is because she gathers in all the roots of goodness and dedicates them to awakening, resting them at the ground of the place of the Way, upholding them without loss so that they shall bear fruit — and so it is taken for her name.” 〔T35n1733 0473a07〕
The two senses of the place of the Way: 「道場神者，欲表二義：一約因，表地上證真，同於佛位。迴向位終，是以成向此處。」 tr. “As for the god of the place of the Way, two senses are to be set forth: first, with respect to cause, it sets forth the realizing of the real upon the grounds, which is the same as the position of a buddha. The position of dedication comes to its end, and so the dedication is accomplished at this place.” 〔T35n1733 0472c29〕
The five divisions of the displaying of his own Dharma realm: 「示己法界，於中五：初示體、二顯名、三業用、四因緣、五結位。」 tr. “Displaying his own Dharma realm, within which there are five: first, the displaying of the substance; second, the setting forth of the name; third, the working; fourth, the causes and conditions; fifth, the concluding of the position.” 〔T35n1733 0473a14〕
The three divisions of the causes and conditions of gaining the Dharma: 「明得法因緣，於中三」 tr. “making clear the causes and conditions of gaining the Dharma, within which there are three” 〔T35n1733 0473a25〕 · 「更遇諸佛，皆於道場成正覺處恒作供養等，以其主當此門故也。」 tr. “meeting the buddhas further, and constantly making offerings and the like at the place where they accomplish full awakening at the place of the Way — because what she presides over answers to this gate.” 〔0473a27〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a differing track of setting forth the Dharma)
Glossing the name: 「名安住神者，於此五法齊圓，無所傾動故。」 tr. “That she is named the goddess Peaceful Abiding is because in these five dharmas she is equally full, and nothing is overturned.” 〔T36n1739 0984b07〕
What the earth goddess sets forth: 「以前明天神主智圓滿，此云地神主慈悲圓滿，表地能荷負萬有長養眾生故。」 tr. “Since before it made clear that the deva-spirit presides over the fullness of knowledge, here it says that the earth goddess presides over the fullness of kindness and compassion, setting forth that the earth is able to bear up the myriad existents and to nourish sentient beings.” 〔T36n1739 0984b01〕
The matching of the position: 「答曰：此同十住中第十灌頂住，迴彼解脫入於生死，令隨智大慈悲饒益眾生悉圓滿故。」 tr. “Answer: this is the same as the tenth abode, the abode of consecration, among the ten abodes — turning that liberation about and entering into birth and death, so that the great kindness and compassion that follow upon knowledge shall benefit sentient beings and be altogether full.” 〔T36n1739 0984a25〕
What the million earth goddesses set forth: 「百萬地神表大慈悲行圓滿故。」 tr. “The million earth goddesses set forth the fullness of the practice of great kindness and compassion.” 〔T36n1739 0984b16〕
Glossing the treasury: 「藏者，以法界行智無不含、悲無不滿，無生不濟、無苦不救，智悲遍周名之為藏，於行不著名為解脫。」 tr. “As for treasury: since the knowledge of the practice of the Dharma realm contains all and its compassion fills all, there being no being it does not rescue and no suffering it does not save, the pervading roundness of knowledge and compassion is named a treasury, and the being unattached within practice is named liberation.” 〔T36n1739 0984b26〕
Zhiyan, Souxuan ji T35n1732
「神名安住，入菩薩不可壞藏法門。」 tr. “The goddess is named Peaceful Abiding, and enters the bodhisattva’s Dharma gate of the indestructible treasury.” 〔T35n1732 0097b08〕
「二依入中有七：初辭、次趣摩竭也、三依入，略無念前法門」 tr. “Second, within the entering in accord there are seven: first, the taking of leave; next, the making for Magadha; third, the entering in accord — the recollecting of the former Dharma gate is here abridged and absent” 〔T35n1732 0097b11–b13〕; and the one division of the praising of virtue is opened further into four: 「初歎德、二淨界、三應法、四審問可知」 tr. “first, the praising of virtue; second, the purifying of the realm; third, the answering Dharma; fourth, the asking to make sure — these may be understood as they stand” 〔0097b14〕; 「七地天顯淨土果報，令同見益」 tr. “seventh, the earth gods display the fruit and recompense of the pure land, so that all alike may see and benefit” 〔0097b15〕; the two divisions of the true entering: 「初辨自分法門名體因由」 tr. “first, the distinguishing of the name, the substance, and the occasioning cause of the Dharma gate of his own portion” 〔0097b17〕, his own portion being opened further into four: 「初出法門名體」 tr. “first, bringing out the name and substance of the Dharma gate” 〔0097b18〕, 「明修行差別大用境界」 tr. “making clear the objective realm of the great working of the differentiations of cultivation” 〔0097b19〕, 「明得法因緣」 tr. “making clear the causes and conditions of gaining the Dharma” 〔0097b20〕, and fourth, the concluding of what is known in his own portion; 「仰推中，初釋、後結可知。」 tr. “within the pointing upward, the first, the gloss, and the latter, the conclusion, may be understood as they stand.” 〔0097b21〕
Recorded Without Adjudication
As for the outline of this section: Chengguan makes it six divisions (seeking in accord with the teaching · seeing, paying respect, and inquiring · displaying her own Dharma realm · humbling herself and pointing to the superior · pointing out the next friend · cherishing her virtue and taking leave), while opening five within the seeing, paying respect, and inquiring and four within the displaying of her own Dharma realm, and passing over the last three passages with 「可知」 tr. “may be understood as they stand”; Fazang, upon the sixty-fascicle witness, makes it five divisions (raising the Dharma and exhorting to cultivate · proceeding to enter in accord with the teaching · seeing, paying respect, and setting out the request · displaying his own Dharma realm · pointing upward), while opening five gates separately within the displaying of his own Dharma realm; Zhiyan makes it three passages (exhorting and teaching · entering in accord · truly entering), while opening seven within the entering in accord and two within the true entering, and four again within his own portion; Li Tongxuan does not divide the outline unit by unit, but glosses within his general treatment, opening it into two sets, the five gates of advancing upward and the five gates of the true entering of the present position — the number of divisions of the four houses and the bones they rest upon are all different. As for the good friend’s name, the eighty-fascicle and sixty-fascicle witnesses have 「安住地神」 tr. “the earth goddess Peaceful Abiding,” the forty-fascicle 「自性不動」 tr. “Self-Nature Unmoving.” As for the glossing of the name, Chengguan fastens it to the ground being what the myriad dharmas rest upon and to peaceful abiding being the sense of entering; Fazang to the gathering in of all the roots of goodness and the resting at the ground of the place of the Way, upheld and not lost; Li Tongxuan to the five dharmas being equally full and nothing being overturned; while Zhiyan does not gloss the sense of the name separately, but joins straight on to the outline of the text. As for why the south is not spoken of, Chengguan makes it the gathering of the branches back into the root; Fazang, the fullness of the position of dedication and the distinguishing of the place of the accomplishing of the way; Li Tongxuan, that because it is the dedication equal to the Dharma realm there is no separate partial seeking; Zhiyan, that the world is fully ripened and apart from all marks. As for the name of the Dharma gate, the eighty-fascicle witness has the indestructible treasury of wisdom, the sixty-fascicle the indestructible treasury, the forty-fascicle the treasury of wisdom hard to subdue; and the names the four houses raise are likewise not of one form — Fazang, upon the sixty-fascicle witness, has the indestructible treasury, Zhiyan the Dharma gate of the indestructible treasury, Li Tongxuan the bodhisattva’s liberation gate of the indestructible treasury of wisdom, while Chengguan glosses upon its substance why it cannot be destroyed and sets out no full name. As for the names of the assigned position, Chengguan marks the measureless dedication of entering the Dharma realm, Fazang the measureless dedication of the Dharma realm, Li Tongxuan the measureless dedication equal to the Dharma realm, Zhiyan the thirtieth of the measureless dedication of the Dharma realm — the names set up differ slightly, while the position adjudicated is one. All these divergent interpretations are the settled accounts of the ancient worthies, and are recorded as such.
VII. Cross-Reading and Lineage
Of the text of this section, the chains of lineage all run straight back from cross-readings the ancient worthies had already made:
- The closing of the outline passage of the ten dedications: Chengguan’s 「總結純熟。後三段可知。十迴向竟。」 tr. “generally concluding the ripening. The latter three passages may be understood as they stand. The ten dedications are finished.” 〔T35n1735 0941a11〕 and Fazang’s 「上來十迴向位竟。」 tr. “thus far the position of the ten dedications is finished.” 〔T35n1733 0473b04〕 mirror each other at these two places — the two houses alike make this section the last of the one position of the ten dedications, after which come the ten friends of the ten grounds. This is the placement of this section among the more than fifty friends of the whole assembly.
- The fastening of this section to chapter twenty-five: the name of the dedication this section is assigned to Chengguan makes 「第十入法界無量迴向」 tr. “the tenth, the measureless dedication of entering the Dharma realm” 〔T35n1735 0940c21〕, while the name of the tenth dedication set up in chapter twenty-five of the scripture text is 「等法界無量迴向」 tr. “the measureless dedication equal to the Dharma realm”; Li Tongxuan marks 「此以等法界迴向法故」 tr. “because this is by the Dharma of the dedication equal to the Dharma realm” 〔T36n1739 0984a27〕, of the same form as the name in chapter twenty-five. The sameness and difference of the names are recorded side by side without adjudication.
- The fastening of this section to the ten abodes: Tongxuan matches this section to the tenth of the ten abodes, the abode of consecration — 「此同十住中第十灌頂住，迴彼解脫入於生死」 tr. “this is the same as the tenth abode, the abode of consecration, among the ten abodes — turning that liberation about and entering into birth and death” 〔T36n1739 0984a25〕; this is Tongxuan’s consistent track of the mutual gathering in of position by position, whose axis differs from the accounts set up upon the position of dedication by Chengguan; recorded without adjudication.
- The treatises of the Huayan house: searching the five works, the Huayan jing zhigui T45n1871 · the Huayan jing kongmu zhang T45n1870 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883, for the four terms 「安住地神」 tr. “the earth goddess Peaceful Abiding,” 「安住神」 tr. “the goddess Peaceful Abiding,” 「不可壞智慧藏」 tr. “the Indestructible Treasury of Wisdom,” and 「入法界無量迴向」 tr. “the measureless dedication of entering the Dharma realm” gives zero hits in every case 〔not found〕 — this is a search upon those four terms, and does not say that the five works gloss nothing at this position.
- The Kongmu zhang’s gloss upon this position: Zhiyan sets up a gloss upon each good friend within the passage on the virtue of the skillful means of the dedications, and his tenth good friend reads 「第十知識。約一乘別教。成佛方便。因位剋果。現眾生前。成佛利益義。」 tr. “the tenth good friend. With respect to the distinct teaching of the one vehicle. The skillful means of becoming a buddha. The position of cause winning the fruit. Appearing before sentient beings. The sense of the benefit of becoming a buddha.” 〔T45n1870 0585b02〕, and next comes 「自下十地證位方便。」 tr. “from here below, the skillful means of the positions of realization of the ten grounds.” 〔0585b04〕; and in his list of the names of the good friends it reads 「三十一道場神名安住」 tr. “thirty-one, the goddess of the place of the Way, named Peaceful Abiding” 〔T45n1870 0589a27〕 — this 「三十一」 tr. “thirty-one” is the order of succession in the Kongmu zhang’s own list, and is not of the same reckoning as the thirtieth friend counted from the scripture text in this collection. Recorded side by side without adjudication.
- Chengguan raises no other works of his own within this outline passage: within the commentary window 〔T35n1735 0940c21–0941a11〕 there is no name of a scripture or treatise cited 〔not found〕.
- The consciousness-only axis: the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522 — this section is not of the Chapter on the Ten Grounds, and no separate chain to consciousness-only is set up 〔not found〕.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): the unit of the earth goddess Peaceful Abiding begins 〔T10n0279 0368b27〕 and ends 〔0369a16 前〕. Seeking, and the praise of the million earth goddesses 0368b27–c04 · the auspicious marks of the adorning of the place and the gathering in of beings 0368c04–c12 · promising to display his former goodness 0368c13–c14 · setting out respect and stating the request 0368c14–c16 · pressing the ground and displaying the treasuries 0368c16–c19 · setting forth the name, substance, and working 0368c19–c21 · particularly displaying the working 0368c21–c28 · the time and place of gaining the Dharma 0368c28–0369a06 · humbling herself and pointing to the superior 0369a06–a11 · pointing out the next friend 0369a11–a13 · cherishing her virtue and taking leave 0369a13–a15. Lines of verse: zero.
- Buddhabhadra T278 (the Jin translation, the principal collation witness): this section begins 〔T09n0278 0719c15〕 and ends 〔0720a23〕. Seeking, and the praise of the earth gods 0719c15–c19 · the auspicious marks of the adorning of the place 0719c19–c25 · promising to display his former goodness 0719c25–c27 · setting out respect and stating the request 0719c27–c29 · pressing the ground and displaying the treasuries 0719c29–0720a02 · the name of the Dharma gate and the working 0720a02–a09 · the time and place of gaining the Dharma 0720a09–a14 · humbling himself and pointing to the superior 0720a14–a19 · pointing out the next friend 0720a19–a22 · taking leave 0720a22–a23.
- Prajñā T293 (the Zhenyuan witness, for collation): this section begins 〔T10n0293 0737c11〕 and ends 〔0738b15 前〕. Seeking, and the praise of the earth goddesses 0737c11–c21 · the auspicious marks of the adorning of the place 0737c21–0738a03 · promising to display his former goodness 0738a03–a05 · setting out respect and stating the request 0738a05–a06 · pressing the ground and displaying the treasuries 0738a06–a10 · setting forth the name 0738a10–a12 · the working 0738a13–a24 · the time and place of gaining the Dharma 0738a24–b03 · humbling herself and pointing to the superior 0738b03–b09 · pointing out the next friend 0738b09–b12 · cherishing her virtue and taking leave 0738b12–b14.
- Chengguan, Huayan jing shu T35n1735: the direct gloss on this section begins 0940c21 and ends 0941a11 (some ten lines and more in all). The name of the outline 0940c21 · glossing the good friend’s name 0940c22–c23 · glossing the site of awakening and the not speaking of the south 0940c23–c26 · the outline in six divisions 0940c27–c28 · the seeing, paying respect, and inquiring opened into five 0940c28–0941a03 · the displaying of her own Dharma realm opened into four 0941a03–a11 · the last clause 「十迴向竟」 tr. “the ten dedications are finished” 0941a11. Below it 0941a12–a18 are the lines of the title and signature at the end and beginning of the fascicles, and 0941a19 is where the outline of the next unit begins.
- Fazang, Tanxuan ji T35n1733: this section begins 0472c27 and ends 0473b05. The name of the outline 0472c27 · the difference of the country 0472c28 · the two senses of the god of the place of the Way 0472c29–0473a04 · glossing Peaceful Abiding 0473a05–a09 · proceeding to enter in accord with the teaching 0473a09–a11 · the seeing, paying respect, and setting out of the request, in four 0473a11–a13 · the displaying of his own Dharma realm, in five 0473a13–a15 · the displaying of the substance 0473a15–a18 · the setting forth of the name 0473a18–a20 · the ten clauses of the working 0473a20–a25 · the causes and conditions, in three 0473a25–a28 · the concluding of the position 0473a28–a29 · the pointing upward, in six 0473a29–0473b04 · the concluding of the position of the ten dedications 0473b04–b05.
- Li Tongxuan, Xin Huayan jing lun T36n1739: what bears on this section 0984a20–0984c18. The five gates of advancing upward 0984a20–a23 · the question and answer on the south not being spoken of 0984a23–a28 · what the earth goddess sets forth 0984a28–b08 · the five gates of the true entering 0984b09–b16 · the glossing of the sense following upon the text 0984b16–0984c18 (what the million earth goddesses set forth 0984b16 · pressing the ground and displaying the treasuries 0984b20 · glossing the Indestructible Treasury of Wisdom 0984b24–b29 · glossing the past life 0984c01–c03 · glossing the time and place of gaining the Dharma 0984c04–c15 · the perfection of this position and the gates of knowledge and of position 0984c15–c18). At 0984c15–c18 he makes clear the perfection of this position and its principal and companions, saying 「無始無終，然亦不出剎那之際也，隨世多劫，約智無時。此是等法界無量迴向，以智波羅蜜為主，餘九為伴。約智門中，諸位通治；約位門中，治出世智悲，迴入生死中令自在故。」 tr. “this is the measureless dedication equal to the Dharma realm, with the perfection of knowledge for its principal and the remaining nine for its companions. With respect to the gate of knowledge, it treats all the positions in common; with respect to the gate of position, it treats the world-transcending knowledge and compassion, turning back into birth and death so as to be sovereign there.”, and the ending point 0984c18 reads 「已下推德昇進，入初地位中也。」 tr. “from here below is the pointing to virtue and advancing upward, entering into the position of the first ground.”
- Zhiyan, Souxuan ji T35n1732: this section’s only occurrence 0097b07–0097b21 (the outline in three passages 0097b07–b10 · the answer on the south not being distinguished 0097b10–b11 · the entering in accord, in seven 0097b11–b17 · the true entering, in two 0097b17–b21).
- The Yanyi chao T36n1736: the gloss upon the dedication this section is assigned to stands at 0681a27–a28, its text being 〔T36n1736 0681a27〕「「第十入法界無量」〔0681a27〕者等，以法界善根迴向法界故。」 tr. “as for ‘the tenth, the measureless dedication of entering the Dharma realm’ and the rest — because the roots of goodness of the Dharma realm are dedicated to the Dharma realm,” and above it 0681a26 is the gloss upon the ninth, the unbound and unattached; the 「安住地神」 tr. “earth goddess Peaceful Abiding” at 0663b15 within that fascicle belongs to a tabulated survey of the names of the twenty spirits, is not a gloss upon this section’s outline passage, and is not entered into the collation.
- Variant readings: within the range of T279 covered by this unit, 〔0368b27〕–〔0369a15〕, the Taishō base text carries 3 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0368b27〕提【大】｜無此字【宮】 · 〔0368c12〕踊【大】＊｜涌【宋】【元】【明】＊（＊同校並繫〔0368c17〕之踊字） · 〔0368c25〕授【大】｜受【宋】【元】【明】【宮】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
- A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0368b28〕提【CB】【麗-CB】｜薩【大】／提【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 jing kongmu zhang T45n1870 · the Huayan yisheng jiaoyi fenqi zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 — five works in all, the four terms listed in the seventh section giving zero hits in every case; this is a search upon those four terms, and is not a judgment that the five works gloss nothing. The Kongmu zhang, searched by other forms of the name and by outline terms, yields further material: its gloss upon the tenth good friend of the virtue of the skillful means of the dedications 0585a17–b04, and its list of the names of the good friends 0589a25–a28, are entered in the seventh section. The Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522 are not separately delved into.