華嚴經 品三十九 入法界品 · 開敷一切樹華夜神（寄遠行地）Avataṃsaka Sūtra · Entering the Dharma Realm · The Night Goddess Who Opens the Blossoms of All Trees (Assigned to the Far-Reaching Ground)
善財問這一位：菩薩怎麼學菩薩行。
她先答了一件很小的事——天黑了，蓮花合了，遊人散了，路上還有人要回家，她「皆密護，令得正道，達其處所，宿夜安樂」。
然後她說出法門的名字：「菩薩出生廣大喜光明解脫門」。
善財追問一句：您發心到現在有多久了？
她沒有給年數。她講了一個王：劫末五濁，人民來到城下大哭；王發了十句「哀哉眾生」，開庫藏，普施，一路捨到頭目手足。施會上有一位長者女，脫下瓔珞獻上去，發了一個願——「願我未來亦復如是」。
講到最後一句，她說：「寶光童女者，即我身是。」
那個王，是今天的毘盧遮那。那個發願的女，是此刻正在說話的這位夜神。而她此刻在做的事，正是那一天她所願的『亦復如是』。
『問久如，答的是那一念；那一念之後的每一夜，都是那一念。』
且看到此地。
Sudhana asked this one: how is a bodhisattva to learn the bodhisattva practices?
She answered first with something very small — the sky has darkened, the lotuses have closed, the wanderers have dispersed, and there are still people upon the road who must get home; and she 「皆密護，令得正道，達其處所，宿夜安樂」 tr. “protects them all in secret, causing them to walk upon the right road, to reach the place they are going, and to be at ease through the night.”
Then she spoke the name of her Dharma gate: 「菩薩出生廣大喜光明解脫門」 tr. “the bodhisattva liberation gate of giving birth to the light of vast joy.”
Sudhana pressed with a single question: how long has it been now since you raised the mind?
She gave no number of years. She told of a king: at the end of the kalpa the five turbidities arose, the people came to the foot of the city and wept aloud; the king uttered ten clauses of 「哀哉眾生」 tr. “alas for beings,” opened his storehouses, gave universally, and gave his way down to his head, his eyes, his hands, and his feet. At the assembly of giving there was a daughter of an elder, who took off her necklace and offered it up, and made one vow — 「願我未來亦復如是」 tr. “may I in the future be just like this.”
At the very last clause she said: 「寶光童女者，即我身是。」 tr. “Jewel Light the maiden is my own self.”
That king is today’s Vairocana. That maiden who made the vow is this night goddess speaking at this moment. And what she is doing at this moment is exactly the ‘just like this’ she vowed on that day.
‘Asked how long ago, she answered with that one thought; and every night after that one thought is that one thought.’
Let it stand here for now.
〔T10 0391〕
爾時，善財童子入菩薩甚深自在妙音解脫門，修行增進。
往詣開敷一切樹華夜神所，見其身在眾寶香樹樓閣之內妙寶所成師子座上，百萬夜神所共圍遶。時，善財童子頂禮其足，於前合掌而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何得一切智？唯願垂慈，為我宣說！」
夜神言：
「善男子！我於此娑婆世界，日光已沒，蓮華覆合，諸人眾等罷遊觀時，見其一切若山、若水、若城、若野，如是等處種種眾生，咸悉發心欲還所住；我皆密護，令得正道，達其處所，宿夜安樂。
「善男子！若有眾生，盛年好色，憍慢放逸，五欲自恣。我為示現老、病、死相，令生恐怖，捨離諸惡。復為稱歎種種善根，使其修習：為慳吝者，讚歎布施；為破戒者，稱揚淨戒；有瞋恚者，教住大慈；懷惱害者，令行忍辱；若懈怠者，令起精進；若散亂者，令修禪定；住惡慧者，令學般若；樂小乘者，令住大乘；樂著三界諸趣中者，令住菩薩願波羅蜜；若有眾生，福智微劣，為諸結業之所逼迫多留礙者，令住菩薩力波羅蜜；若有眾生，其心闇昧，無有智慧，令住菩薩智波羅蜜。
「善男子！我已成就菩薩出生廣大喜光明解脫門。」
善財言：「大聖！此解脫門境界云何？」
夜神言：
「善男子！入此解脫，能知如來普攝眾生巧方便智。云何普攝？善男子！一切眾生所受諸樂，皆是如來威德力故，順如來教故，行如來語故，學如來行故，得如來所護力故，修如來所印道故，種如來所行善故，依如來所說法故，如來智慧日光之所照故，如來性淨業力之所攝故。云何知然？善男子！我入此出生廣大喜光明解脫，憶念毘盧遮那如來、應、正等覺往昔所修菩薩行海，悉皆明見。
「善男子！世尊往昔為菩薩時，見一切眾生，著我、我所，住無明闇室，入諸見稠林，為貪愛所縛、忿怒所壞、愚癡所亂、慳嫉所纏，生死輪迴，貧窮困苦，不得值遇諸佛菩薩。見如是已，起大悲心利益眾生。所謂：起願得一切妙寶資具攝眾生心；願一切眾生，皆悉具足資生之物無所乏心，於一切眾事離執著心，於一切境界無貪染心，於一切所有無慳吝心，於一切果報無希望心，於一切榮好無羨慕心，於一切因緣無迷惑心；起觀察真實法性心；起救護一切眾生心；起深入一切法漩澓心；起於一切眾生住平等大慈心；起於一切眾生行方便大悲心；起為大法蓋普覆眾生心；起以大智金剛杵破一切眾生煩惱障山心；起令一切眾生增長喜樂心；起願一切眾生究竟安樂心；起隨眾生所欲雨一切財寶心；起以平等方便成熟一切眾生心；起令一切眾生滿足聖財心；起願一切眾生究竟皆得十力智果心。
「起如是心已，得菩薩力，現大神變；遍法界、虛空界，於一切眾生前，普雨一切資生之物，隨其所欲悉滿其意皆令歡喜，不悔不吝，無間無斷。以是方便，普攝眾生，教化成熟，皆令得出生死苦難，不求其報；淨治一切眾生心寶，令其生起一切諸佛同一善根，增一切智福德大海。
「菩薩如是念念成熟一切眾生，念念嚴淨一切佛剎，念念普入一切法界，念念悉皆遍虛空界，念念普入一切三世，念念成就調伏一切諸眾生智，念念恒轉一切法輪，念念恒以一切智道利益眾生，念念普於一切世界種種差別諸眾生前盡未來劫現一切佛成等正覺，念念普於一切世界、一切諸劫修菩薩行不生二想。所謂：普入一切廣大世界海一切世界種中，種種際畔諸世界，種種莊嚴諸世界，種種體性諸世界，種種形狀諸世界，種種分布諸世界，或有世界穢而兼淨，或有世界淨而兼穢，或有世界一向雜穢，或有世界一向清淨，或小或大，或麁或細，或正或側，或覆或仰；如是一切諸世界中，念念修行諸菩薩行，入菩薩位，現菩薩力，亦現三世一切佛身，隨眾生心普使知見。
「善男子！毘盧遮那如來，於過去世，如是修行菩薩行時，見諸眾生——不修功德，無有智慧，著我、我所，無明翳障，不正思惟，入諸邪見，不識因果，順煩惱業，墮於生死險難深坑，具受種種無量諸苦。——起大悲心，具修一切波羅蜜行，為諸眾生稱揚讚歎堅固善根，令其安住遠離生死、貧窮之苦，勤修福智助道之法；為說種種諸因果門，為說業報不相違反，為說於法證入之處，為說一切眾生欲解，及說一切受生國土，令其不斷一切佛種，令其守護一切佛教，令其捨離一切諸惡；又為稱讚趣一切智助道之法，令諸眾生心生歡喜，令行法施普攝一切，令其發起一切智行，令其修學諸大菩薩波羅蜜道，令其增長成一切智諸善根海，令其滿足一切聖財，令其得入佛自在門，令其攝取無量方便，令其觀見如來威德，令其安住菩薩智慧。」
〔T10 0392〕
善財童子言：「聖者發阿耨多羅三藐三菩提心，其已久如？」
夜神言：
「善男子！此處難信、難知、難解、難入、難說，一切世間及以二乘皆不能知。唯除諸佛神力所護，善友所攝，集勝功德，欲樂清淨，無下劣心，無雜染心，無諂曲心，得普照耀智光明心，發普饒益諸眾生心、一切煩惱及以眾魔無能壞心，起必成就一切智心，不樂一切生死樂心，能求一切諸佛妙樂，能滅一切眾生苦惱，能修一切佛功德海，能觀一切諸法實性，能具一切清淨信解，能超一切生死暴流，能入一切如來智海，能決定到無上法城，能勇猛入如來境界，能速疾趣諸佛地位，能即成就一切智力，能於十力已得究竟；如是之人，於此能持、能入、能了。何以故？此是如來智慧境界，一切菩薩尚不能知，況餘眾生！然我今者，以佛威力，欲令調順可化眾生意速清淨，欲令修習善根眾生心得自在，隨汝所問，為汝宣說。」
爾時，開敷一切樹華夜神，欲重明其義，觀察三世如來境界而說頌言：
「佛子汝所問，甚深佛境界，
難思剎塵劫，說之不可盡。
非是貪恚癡，憍慢惑所覆，
如是眾生等，能知佛妙法。
非是住慳嫉，諂誑諸濁意，
煩惱業所覆，能知佛境界。
非著蘊界處，及計於有身，
見倒想倒人，能知佛所覺。
佛境界寂靜，性淨離分別，
非著諸有者，能知此法性。
生於諸佛家，為佛所守護，
持佛法藏者，智眼之境界。
親近善知識，愛樂白淨法，
勤求諸佛力，聞此法歡喜。
心淨無分別，猶如大虛空，
慧燈破諸闇，是彼之境界。
以大慈悲意，普覆諸世間，
一切皆平等，是彼之境界。
歡喜心無著，一切皆能捨，
平等施眾生，是彼之境界。
心淨離諸惡，究竟無所悔，
順行諸佛教，是彼之境界。
了知法自性，及以諸業種，
其心無動亂，是彼之境界。
勇猛勤精進，安住心不退，
勤修一切智，是彼之境界。
其心寂靜住三昧，究竟清涼無熱惱，
已修一切智海因，此證悟者之解脫。
善知一切真實相，深入無邊法界門，
普度群生靡有餘，此慧燈者之解脫。
了達眾生真實性，不著一切諸有海，
如影普現心水中，此正道者之解脫。
從於一切三世佛，方便願種而出生，
盡諸劫剎勤修行，此普賢者之解脫。
普入一切法界門，悉見十方諸剎海，
亦見其中劫成壞，而心畢竟無分別。
法界所有微塵中，悉見如來坐道樹，
成就菩提化群品，此無礙眼之解脫。
汝於無量大劫海，親近供養善知識，
為利群生求正法，聞已憶念無遺忘。
毘盧遮那廣大境，無量無邊不可思，
我承佛力為汝說，令汝深心轉清淨。
「善男子！乃往古世，過世界海微塵數劫，有世界海，名：普光明真金摩尼山；其世界海中，有佛出現，名：普照法界智慧山寂靜威德王。善男子！其佛往修菩薩行時，淨彼世界海。其世界海中，有世界微塵數世界種；一一世界種，有世界微塵數世界；一一世界，皆有如來出興於世；一一如來，說世界海微塵數修多羅；一一修多羅，授佛剎微塵數諸菩薩記，現種種神力，說種種法門，度無量眾生。
「善男子！彼普光明真金摩尼山世界海中，有世界種，名：普莊嚴幢。此世界種中，有世界，名：一切寶色普光明，以現一切化佛影摩尼王為體，形如天城；以現一切如來道場影像摩尼王為其下際，住一切寶華海上，淨穢相雜。此世界中，有須彌山微塵數四天下，有一四天下最處其中，名：一切寶山幢。其四天下，一一縱廣十萬由旬，一一各有一萬大城。其閻浮提中，有一王都，名：堅固妙寶莊嚴雲燈，一萬大城周匝圍遶。閻浮提人壽萬歲時，其中有王，名：一切法音圓滿蓋，有五百大臣、六萬采女、七百王子；其諸王子皆端正勇健，有大威力。爾時，彼王威德普被閻浮提內，無有怨敵。
〔T10 0393〕
「時，彼世界劫欲盡時，有五濁起。一切人眾，壽命短促，資財乏少，形色鄙陋，多苦少樂，不修十善，專作惡業，更相忿諍，互相毀辱，離他眷屬，妒他榮好，任情起見，非法貪求。以是因緣，風雨不時，苗稼不登，園林、草樹一切枯槁，人民匱乏，多諸疫病，馳走四方，靡所依怙，咸來共遶王都大城，無量無邊百千萬億，四面周匝高聲大呼；或舉其手，或合其掌，或以頭扣地，或以手搥胸，或屈膝長號，或踊身大叫；頭髮蓬亂，衣裳弊惡，皮膚皴裂，面目無光，而向王言：『大王！大王！我等今者，貧窮孤露，飢渴寒凍，疾病衰羸，眾苦所逼，命將不久，無依無救，無所控告。我等今者來歸大王，我觀大王仁慈智慧，於大王所生得安樂想、得所愛想、得活命想、得攝受想、得寶藏想、遇津梁想、逢道路想、值船筏想、見寶洲想、獲財利想、昇天宮想。』
「爾時，大王聞此語已，得百萬阿僧祇大悲門，一心思惟，發十種大悲語。其十者何？所謂：『哀哉眾生！墮於無底生死大坑；我當云何而速勉濟，令其得住一切智地？哀哉眾生！為諸煩惱之所逼迫；我當云何而作救護，令其安住一切善業？哀哉眾生！生老病死之所恐怖；我當云何為作歸依，令其永得身心安隱？哀哉眾生！常為世間眾怖所逼；我當云何而為祐助，令其得住一切智道？哀哉眾生！無有智眼，常為身見疑惑所覆；我當云何為作方便，令其得決疑見翳膜？哀哉眾生！常為癡闇之所迷惑；我當云何為作明炬，令其照見一切智城？哀哉眾生！常為慳嫉諂誑所濁；我當云何而為開曉，令其證得清淨法身？哀哉眾生！長時漂沒生死大海；我當云何而普運度，令其得上菩提彼岸？哀哉眾生！諸根剛彊，難可調伏；我當云何而為調御，令其具足諸佛神力？哀哉眾生！猶如盲瞽，不見道路；我當云何而為引導，令其得入一切智門？』
「作是語已，擊鼓宣令：『我今普施一切眾生，隨有所須悉令充足。』即時頒下閻浮提內大小諸城及諸聚落，悉開庫藏，出種種物，置四衢道。所謂：金、銀、瑠璃、摩尼等寶；衣服、飲食、華香、瓔珞、宮殿、屋宅、床榻、敷具；建大光明摩尼寶幢，其光觸身，悉使安隱；亦施一切病緣湯藥；種種寶器盛眾雜寶，金剛器中盛種種香，寶香器中盛種種衣；輦輿、車乘、幢幡、繒蓋。如是一切資生之物，悉開庫藏而以給施。亦施一切村營、城邑、山澤、林藪、妻子、眷屬及以王位，頭、目、耳、鼻、脣、舌、牙、齒、手、足、皮、肉、心、腎、肝、肺，內外所有，悉皆能捨。
「其堅固妙寶莊嚴雲燈城，東面有門，名：摩尼山光明。於其門外，有施會處。其地廣博，清淨平坦，無諸坑坎、荊棘、沙礫，一切皆以妙寶所成，散眾寶華，熏諸妙香，然諸寶燈，一切香雲充滿虛空，無量寶樹次第行列，無量華網、無量香網彌覆其上，無量百千億那由他諸音樂器恒出妙音。如是一切，皆以妙寶而為莊嚴，悉是菩薩淨業果報。
「於彼會中，置師子座，十寶為地，十寶欄楯，十種寶樹周匝圍遶，金剛寶輪以承其下，以一切寶為龍神像而共捧持，種種寶物以為嚴飾，幢幡間列，眾網覆上，無量寶香常出香雲，種種寶衣處處分布，百千種樂恒奏美音。復於其上張施寶蓋，常放無量寶焰光明，如閻浮金熾然清淨；覆以寶網，垂諸瓔珞，摩尼寶帶周迴間列，種種寶鈴恒出妙音，勸諸眾生修行善業。時，彼大王處師子座，形容端正，人相具足，光明妙寶以為其冠，那羅延身不可沮壞，一一肢分悉皆圓滿，性普賢善，王種中生，於財及法悉得自在，辯才無礙，智慧明達，以政治國，無違命者。
「爾時，閻浮提無量無數百千萬億那由他眾生——種種國土、種種族類、種種形貌、種種衣服、種種言辭、種種欲樂，俱來此會，觀察彼王，咸言：『此王是大智人、是福須彌、是功德月，住菩薩願，行廣大施。』時，王見彼諸來乞者，生悲愍心，生歡喜心，生尊重心，生善友心，生廣大心，生相續心，生精進心，生不退心，生捨施心，生周遍心。
「善男子！爾時，彼王見諸乞者，心大歡喜經須臾頃；假使忉利天王、夜摩天王、兜率陀天王，盡百千億那由他劫所受快樂，亦不能及。善化天王於無數劫所受快樂，自在天王於無量劫所受快樂，大梵天王於無邊劫所受梵樂，光音天王於難思劫所受天樂，遍淨天王於無盡劫所受天樂，淨居天王不可說劫住寂靜樂，悉不能及。
〔T10 0394〕
「善男子！譬如有人仁慈孝友，遭逢世難，父母、妻息、兄弟、姊妹竝皆散失，忽於曠野道路之間而相值遇，瞻奉撫對，情無厭足。時，彼大王見來求者，心生歡喜，亦復如是。
「善男子！其王爾時，因善知識，於佛菩提，解欲增長，諸根成就，信心清淨，歡喜圓滿。何以故？此菩薩勤修諸行，求一切智，願得利益一切眾生，願獲菩提無量妙樂，捨離一切諸不善心，常樂積集一切善根，常願救護一切眾生，常樂觀察薩婆若道，常樂修行一切智法，滿足一切眾生所願，入一切佛功德大海，破一切魔業惑障山，隨順一切如來教行，行一切智無障礙道，已能深入一切智流，一切法流常現在前，大願無盡，為大丈夫，住大人法，積集一切普門善藏，離一切著，不染一切世間境界，知諸法性猶如虛空。
「於來乞者，生一子想，生父母想，生福田想，生難得想，生恩益想，生堅固想、師想、佛想。不揀方處，不擇族類，不選形貌，隨有來至，如其所欲，以大慈心，平等無礙，一切普施，皆令滿足：求飲食者，施與飲食；求衣服者，施與衣服；求香華者，施與香華；求鬘蓋者，施與鬘蓋；幢幡、瓔珞、宮殿、園苑、象馬、車乘、床座、被褥、金、銀、摩尼、諸珍寶物、一切庫藏，及諸眷屬、城邑、聚落，皆悉如是普施眾生。
「時，此會中有長者女，名：寶光明，與六十童女俱，端正姝妙，人所喜見，皮膚金色，目髮紺青，身出妙香；口演梵音，上妙寶衣以為莊嚴，常懷慚愧，正念不亂，具足威儀，恭敬師長，常念順行、甚深妙行，所聞之法憶持不忘，宿世善根流潤其心，清淨廣大猶如虛空，等安眾生，常見諸佛，求一切智。
「時，寶光明女去王不遠，合掌頂禮，作如是念：『我獲善利！我獲善利！我今得見大善知識。』於彼王所，生大師想、善知識想、具慈悲想、能攝受想。其心正直，生大歡喜，脫身瓔珞，持奉彼王，作是願言：『今此大王為無量無邊無明眾生作所依處，願我未來亦復如是。如彼大王所知之法、所載之乘、所修之道、所具色相、所有財產、所攝眾會，無邊無盡，難勝難壞，願我未來悉得如是。隨所生處，皆隨往生。』
「爾時，大王知此童女發如是心，而告之言：『童女！隨汝所欲，我皆與汝。我今所有，一切皆捨；令諸眾生，普得滿足。』
「時，寶光明女，信心清淨，生大歡喜，即以偈頌而讚王言：
「『往昔此城邑，大王未出時，
一切不可樂，猶如餓鬼處。
眾生相殺害，竊盜縱婬佚，
兩舌不實語，無義麁惡言，
貪愛他財物，瞋恚懷毒心，
邪見不善行，命終墮惡道。
以是等眾生，愚癡所覆蔽，
住於顛倒見，天旱不降澤。
以無時雨故，百穀悉不生，
草木皆枯槁，泉流亦乾竭。
大王未興世，津池悉枯涸，
園苑多骸骨，望之如曠野。
大王昇寶位，廣濟諸群生，
油雲被八方，普雨皆充洽。
大王臨庶品，普斷諸暴虐，
刑獄皆止措，惸獨悉安隱。
往昔諸眾生，各各相殘害，
飲血而噉肉，今悉起慈心。
往昔諸眾生，貧窮少衣服，
以草自遮蔽，飢羸如餓鬼。
大王既興世，秔米自然生，
樹中出妙衣，男女皆嚴飾。
昔日競微利，非法相陵奪；
今時竝豐足，如遊帝釋園。
昔時人作惡，非分生貪染，
他妻及童女，種種相侵逼。
今見他婦人，端正妙嚴飾，
而心無染著，猶如知足天。
昔日諸眾生，妄言不真實，
非法無利益，諂曲取人意。
今日群生類，悉離諸惡言，
其心既柔軟，發語亦調順。
昔日諸眾生，種種行邪法，
合掌恭敬禮，牛羊犬豚類。
今聞王正法，悟解除邪見，
了知苦樂報，悉從因緣起。
大王演妙音，聞者皆欣樂；
梵釋音聲等，一切無能及。
大王眾寶蓋，逈處虛空中，
擎以瑠璃幹，覆以摩尼網。
金鈴自然出，如來和雅音，
宣揚微妙法，除滅眾生惑。
次復廣演說，十方諸佛剎，
一切諸劫中，如來并眷屬。
又復次第說，過去十方剎，
及彼國土中，一切諸如來。
又出微妙音，普遍閻浮界，
廣說人天等，種種業差別。
眾生聽聞已，自知諸業藏，
離惡勤修行，迴向佛菩提。
王父淨光明，王母蓮華光，
五濁出現時，處位治天下。
時有廣大園，園有五百池，
一一千樹遶，各各華彌覆。
於其池岸上，建立千柱堂，
欄楯等莊嚴，一切無不備。
末世惡法起，積年不降雨，
池流悉乾竭，草樹皆枯槁。
王生七日前，先現靈瑞相；
見者咸心念：救世今當出。
爾時於中夜，大地六種動；
有一寶華池，光明猶日現。
五百諸池內，功德水充滿，
枯樹悉生枝，華葉皆榮茂。
池水既盈滿，流演一切處，
普及閻浮地，靡不皆霑洽。
藥草及諸樹，百穀苗稼等，
枝葉華果實，一切皆繁盛。
溝坑及堆阜，種種高下處，
如是一切地，莫不皆平坦。
荊棘沙礫等，所有諸雜穢，
皆於一念中，變成眾寶玉。
眾生見是已，歡喜而讚歎，
咸言得善利，如渴飲美水。
時彼光明王，眷屬無量眾，
僉然備法駕，遊觀諸園苑。
五百諸池內，有池名慶喜，
池上有法堂，父王於此住。
先王語夫人：我念七夜前，
中宵地震動，此中有光現。
時彼華池內，千葉蓮華出，
光如千日照，上徹須彌頂。
金剛以為莖，閻浮金為臺，
眾寶為華葉，妙香作鬚蘂。
王生彼華上，端身結跏坐，
相好以莊嚴，天神所恭敬。
先王大歡喜，入池自撫掬，
持以授夫人：汝子應欣慶。
寶藏皆涌出，寶樹生妙衣，
天樂奏美聲，充滿虛空中。
一切諸眾生，皆生大歡喜，
合掌稱希有：善哉救護世！
王時放身光，普照於一切，
能令四天下，闇盡病除滅。
夜叉毘舍闍，毒蟲諸惡獸，
所欲害人者，一切自藏匿。
惡名失善利，橫事病所持，
如是眾苦滅，一切皆歡喜。
凡是眾生類，相視如父母，
離惡起慈心，專求一切智。
關閉諸惡趣，開示人天路，
宣揚薩婆若，度脫諸群生。
我等見大王，普獲於善利，
無歸無導者，一切悉安樂。』
〔T10 0395〕
「爾時，寶光明童女，以偈讚歎一切法音圓滿蓋王已，遶無量匝，合掌頂禮，曲躬恭敬，却住一面。時，彼大王告童女言：『善哉！童女！汝能信知他人功德，是為希有。童女！一切眾生，不能信知他人功德。童女！一切眾生，不知報恩，無有智慧，其心濁亂，性不明了，本無志力，又退修行；如是之人，不信不知菩薩如來所有功德神通智慧。童女！汝今決定求趣菩提，能知菩薩如是功德。汝今生此閻浮提中，發勇猛心，普攝眾生，功不唐捐，亦當成就如是功德。』王讚女已，以無價寶衣，手自授與寶光童女并其眷屬，一一告言：『汝著此衣。』時，諸童女雙膝著地，兩手承捧，置於頂上，然後而著；既著衣已，右遶於王，諸寶衣中普出一切星宿光明。眾人見之，咸作是言：『此諸女等，皆悉端正，如淨夜天星宿莊嚴。』
「善男子！爾時一切法音圓滿蓋王者，豈異人乎？今毘盧遮那如來、應、正等覺是也。光明王者，淨飯王是。蓮華光夫人者，摩耶夫人是。寶光童女者，即我身是。其王爾時以四攝法所攝眾生，即此會中一切菩薩是，皆於阿耨多羅三藐三菩提得不退轉，或住初地乃至十地，具種種大願，集種種助道，修種種妙行，備種種莊嚴，得種種神通，住種種解脫，於此會中處於種種妙法宮殿。」
爾時，開敷一切樹華主夜神，為善財童子，欲重宣此解脫義而說頌言：
〔T10 0396〕
「我有廣大眼，普見於十方，
一切剎海中，五趣輪迴者。
亦見彼諸佛，菩提樹下坐，
神通遍十方，說法度眾生。
我有清淨耳，普聞一切聲，
亦聞佛說法，歡喜而信受。
我有他心智，無二無所礙，
能於一念中，悉了諸心海。
我得宿命智，能知一切劫，
自身及他人，分別悉明了。
我於一念知，剎海微塵劫，
諸佛及菩薩，五道眾生類。
憶知彼諸佛，始發菩提願，
乃至修諸行，一一悉圓滿。
亦知彼諸佛，成就菩提道，
以種種方便，為眾轉法輪。
亦知彼諸佛，所有諸乘海，
正法住久近，眾生度多少。
我於無量劫，修習此法門；
我今為汝說，佛子汝應學。
「善男子！我唯知此菩薩出生廣大喜光明解脫門。如諸菩薩摩訶薩，親近供養一切諸佛，入一切智大願海，滿一切佛諸願海；得勇猛智，於一菩薩地，普入一切菩薩地海；得清淨願，於一菩薩行，普入一切菩薩行海；得自在力，於一菩薩解脫門，普入一切菩薩解脫門海。而我云何能知能說彼功德行？
「善男子！此道場中，有一夜神，名：大願精進力救護一切眾生。汝詣彼問：菩薩云何教化眾生，令趣阿耨多羅三藐三菩提？云何嚴淨一切佛剎？云何承事一切如來？云何修行一切佛法？」
時，善財童子頂禮其足，遶無數匝，慇懃瞻仰，辭退而去。
〔卷73〕
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
依教趣求（澄觀科）：帶著前一位的解脫門上路
那時候，善財童子進入了菩薩「甚深自在妙音」解脫門（前一位善知識所授的法門），修行上更往前進了一步。
他往前去到開敷一切樹華夜神的住處，見到夜神的身在眾寶香樹所成的樓閣之內、妙寶所成的師子座上，有百萬位夜神一同圍繞著她。
見敬諮問（澄觀科）：老問題，第三十七次問
那時候，善財童子頂禮夜神的雙足，在她面前合起掌來，這樣說：
「聖者！我先前已經發了阿耨多羅三藐三菩提心（無上正等正覺之心），可是還不知道菩薩應當怎樣學菩薩行？怎樣得一切智？唯願您垂下慈心，為我宣說！」
顯法行（澄觀科）（一）安樂眾生行：日光沒了以後，誰在路上
夜神說：
「善男子！我在這個娑婆世界裡，當日光已經沈沒、蓮華合上花瓣、人們都停下遊觀的時候，看見一切地方——或是山、或是水、或是城、或是曠野，像這樣種種處所的種種眾生，全都動了念頭想要回到自己所住的地方；我都暗暗地護持他們，令他們走上正確的道路，到達自己要去的處所，整夜安樂。
顯法行（二）利益眾生行：先示無常，再以十度對治十蔽障
「善男子！如果有眾生正當盛年、容色美好，因此憍慢放逸，五欲上任意縱恣。我就為他們示現老、病、死的相貌，令他們心生恐怖，捨離種種惡。接著又為他們稱歎種種善根，使他們修習：
「對慳吝的人，讚歎布施；對破戒的人，稱揚淨戒；有瞋恚的人，教他安住大慈；懷著惱害之心的人，令他修行忍辱；若是懈怠的人，令他發起精進；若是散亂的人，令他修習禪定；住在惡慧裡的人，令他學習般若；愛樂小乘的人，令他安住大乘；愛樂執著三界諸趣之中的人，令他安住菩薩的願波羅蜜（以大願持住所行的那一度）；如果有眾生福德與智慧都微弱低劣，被種種結業所逼迫、留難障礙很多的，令他安住菩薩的力波羅蜜（以堪任之力不被障難奪去的那一度）；如果有眾生他的心闇昧不明、沒有智慧的，令他安住菩薩的智波羅蜜（以決斷之智照了諸法的那一度）。
立法名（澄觀科）：出生廣大喜光明
「善男子！我已經成就了菩薩『出生廣大喜光明』解脫門。」
明業用（澄觀科）（一）善財再問：這個解脫門的境界是什麼
善財說：「大聖！這個解脫門的境界是怎麼樣的？」
明業用（二）總標與略顯：一切眾生所受的樂，都是從如來來的
夜神說：
「善男子！進入這個解脫，就能知道如來普遍攝受眾生的巧方便智。
「怎麼叫『普攝』呢？善男子！一切眾生所領受的種種安樂，都是因為如來的威德力的緣故，因為隨順如來的教的緣故，因為奉行如來的話的緣故，因為學習如來的行的緣故，因為得到如來所護持之力的緣故，因為修如來所印可之道的緣故，因為種下如來所行之善的緣故，因為依止如來所說之法的緣故，因為如來智慧的日光所照的緣故，因為如來性淨的業力所攝的緣故。
「怎麼知道是這樣呢？善男子！我進入這個『出生廣大喜光明』解脫，憶念毘盧遮那如來、應、正等覺往昔所修的菩薩行海，全都明明白白地見到。
明業用（三）廣顯巧方便智·見苦：世尊往昔看見的是什麼
「善男子！世尊往昔作菩薩的時候，看見一切眾生執著我、我所，住在無明的暗室裡，走進種種見解的稠密叢林，被貪愛所繫縛、被忿怒所敗壞、被愚癡所擾亂、被慳嫉所纏繞，在生死中輪迴，貧窮困苦，不能夠值遇諸佛菩薩。
明業用（四）發善巧普攝之心：二十一句「心」
「看見這樣的情形以後，他生起大悲心來利益眾生。就是說：
「生起願得一切妙寶資具來攝受眾生的心；願一切眾生全都具足資養生命之物、沒有匱乏的心，在一切眾事上遠離執著的心，在一切境界上沒有貪染的心，在一切所有上沒有慳吝的心，在一切果報上沒有希求盼望的心，在一切榮華美好上沒有羨慕的心，在一切因緣上沒有迷惑的心；生起觀察真實法性的心；生起救護一切眾生的心；生起深入一切法漩渦回流的心；生起對一切眾生安住平等大慈的心；生起對一切眾生施行方便大悲的心；生起作大法之蓋普遍覆蔭眾生的心；生起用大智慧的金剛杵破除一切眾生煩惱障礙之山的心；生起令一切眾生增長喜樂的心；生起願一切眾生究竟安樂的心；生起隨著眾生所欲、雨下一切財寶的心；生起用平等方便成熟一切眾生的心；生起令一切眾生滿足聖財的心；生起願一切眾生究竟都得到十力智果（佛的十種智力所成之果）的心。
明業用（五）起善巧普攝之行：現大神變，普雨資生之物
「生起這樣的心以後，他得到菩薩之力，示現大神變；遍滿法界、遍滿虛空界，在一切眾生面前，普遍雨下一切資養生命之物，隨他們所想要的全都滿足他們的心意、都令他們歡喜，自己不後悔、不吝惜，沒有間隔、沒有斷絕。
「用這樣的方便普遍攝受眾生，教化他們、成熟他們，都令他們得以出離生死的苦難，而不求他們的回報；洗淨整治一切眾生的心寶，令他們生起與一切諸佛同一的善根，增長一切智的福德大海。
明業用（六）攝生周遍：十句「念念」
「菩薩就這樣念念之中成熟一切眾生，念念之中嚴淨一切佛剎，念念之中普遍進入一切法界，念念之中全都遍滿虛空界，念念之中普遍進入一切三世，念念之中成就調伏一切眾生的智，念念之中恒常轉一切法輪，念念之中恒常以一切智之道利益眾生，念念之中普遍在一切世界種種差別的眾生面前、盡未來劫示現一切佛成等正覺，念念之中普遍在一切世界、一切諸劫修菩薩行而不生第二種想。
「就是說：普遍進入一切廣大世界海、一切世界種之中，種種邊際不同的諸世界，種種莊嚴不同的諸世界，種種體性不同的諸世界，種種形狀不同的諸世界，種種分布不同的諸世界，有的世界穢而兼帶著淨，有的世界淨而兼帶著穢，有的世界一向雜穢，有的世界一向清淨，或小或大，或粗或細，或正或側，或覆或仰；在像這樣的一切諸世界之中，念念修行諸菩薩行，進入菩薩之位，示現菩薩之力，也示現三世一切佛身，隨著眾生的心普遍使他們知見。
明業用（七）雜明種種行：觀機與化益
「善男子！毘盧遮那如來在過去世，像這樣修行菩薩行的時候，看見諸眾生——不修功德，沒有智慧，執著我、我所，被無明所翳障，不作正確的思惟，走進種種邪見，不認識因果，隨順煩惱之業，墮在生死的險難深坑裡，具足領受種種無量諸苦。
「——他就生起大悲心，具足修習一切波羅蜜行，為諸眾生稱揚讚歎堅固的善根，令他們安住在遠離生死與貧窮之苦、勤修福德智慧助道之法上；為他們說種種諸因果之門，為他們說業與報不相違反，為他們說在法上證入的地方，為他們說一切眾生的欲樂與勝解，以及說一切受生的國土，令他們不斷絕一切佛種，令他們守護一切佛教，令他們捨離一切諸惡；又為他們稱讚趣向一切智的助道之法，令諸眾生心生歡喜，令他們奉行法施普遍攝受一切，令他們發起一切智之行，令他們修學諸大菩薩的波羅蜜道，令他們增長成就一切智的諸善根海，令他們滿足一切聖財，令他們得以進入佛的自在之門，令他們攝取無量方便，令他們觀見如來的威德，令他們安住菩薩的智慧。」
辨法根深（澄觀科）（一）善財二問：您發心有多久了
善財童子說：「聖者發阿耨多羅三藐三菩提心，到現在已經有多久了？」
辨法根深（二）歎深難知：這件事誰知道得了
夜神說：
「善男子！這件事難以相信、難以知道、難以理解、難以趣入、難以言說，一切世間以及二乘都不能知道。
「唯獨除了這樣的人：被諸佛的神力所護持，被善友所攝受，積集殊勝的功德，欲樂清淨，沒有下劣的心，沒有雜染的心，沒有諂曲的心，得到普遍照耀的智光明心，發起普遍饒益諸眾生的心，一切煩惱以及眾魔都不能破壞的心，生起必定成就一切智的心，不愛樂一切生死之樂的心；能求一切諸佛的妙樂，能滅一切眾生的苦惱，能修一切佛的功德海，能觀一切諸法的實性，能具足一切清淨的信解，能超越一切生死的暴流，能進入一切如來的智海，能決定到達無上的法城，能勇猛趣入如來的境界，能迅速趣向諸佛的地位，能立即成就一切智之力，能在十力上已經得到究竟；像這樣的人，對這件事才能持、能入、能了。
「為什麼呢？這是如來智慧的境界，一切菩薩尚且不能知道，何況其餘的眾生！
「然而我今天，以佛的威力，想要令可調可化的眾生心意迅速清淨，想要令修習善根的眾生心得自在，就隨著你所問的，為你宣說。」
辨法根深（三）夜神第一頌（二十一偈）（甲）標深難說·不知之人
那時候，開敷一切樹華夜神想要重新闡明這個義理，觀察三世如來的境界而說偈頌說：
「佛子你所問的，是甚深的佛境界；縱使經歷難以思量的剎塵之劫，說它也說不能盡。
「不是那些被貪、恚、癡、憍慢與惑所覆蓋的——像這樣的眾生們，能知道佛的妙法。
「不是那些住在慳嫉、諂誑種種濁意之中，被煩惱之業所覆蓋的人，能知道佛的境界。
「不是那些執著蘊、界、處（五蘊是色受想行識五類身心；十八界是六根、六塵、六識；十二處是六根與六塵），以及計著有身見（把五蘊當作我的那種見），見顛倒、想顛倒的人，能知道佛之所覺。
辨法根深（四）第一頌（乙）超頌：佛境界本自寂靜
「佛的境界寂靜，其性清淨、遠離分別；不是那些執著諸有的人，能知道這個法性。
辨法根深（五）第一頌（丙）揀去能知者（十四偈）
「生在諸佛之家，為佛所守護，執持佛的法藏的人——這是智眼的境界。
「親近善知識，愛樂潔白清淨之法，勤求諸佛之力，聽聞這個法而歡喜。
「心清淨而沒有分別，猶如廣大的虛空，智慧之燈破除種種黑暗——這是那樣的人的境界。
「以大慈悲的心意，普遍覆蔭諸世間，一切都平等——這是那樣的人的境界。
「歡喜之心而無所執著，一切都能捨，平等地布施眾生——這是那樣的人的境界。
「心清淨而遠離諸惡，究竟沒有可後悔的，隨順奉行諸佛之教——這是那樣的人的境界。
「了知法的自性，以及種種業的種子，他的心沒有動亂——這是那樣的人的境界。
「勇猛地勤加精進，安住而心不退轉，勤修一切智——這是那樣的人的境界。
「他的心寂靜安住在三昧之中，究竟清涼而沒有熱惱，已經修了一切智海之因——這就是證悟者的解脫。
「善於了知一切真實之相，深入無邊的法界之門，普遍度脫群生沒有遺餘——這就是慧燈者的解脫。
「了達眾生的真實體性，不執著一切諸有之海，如同影像普遍顯現在心水之中——這就是正道者的解脫。
「從一切三世諸佛的方便與願之種而出生，窮盡諸劫、諸剎而勤修行——這就是普賢者的解脫。
「普遍進入一切法界之門，全都見到十方諸剎海，也見到其中劫的成與壞，而心畢竟沒有分別。
「法界所有的微塵之中，全都見到如來坐在道樹之下，成就菩提、教化群品——這就是無礙眼者的解脫。
辨法根深（六）第一頌（丁）承力為說（二偈）
「你在無量的大劫海中，親近供養善知識，為了利益群生而求正法，聽聞了以後憶念不忘。
「毘盧遮那的廣大境界，無量無邊不可思議；我承著佛的力量為你說，令你的深心轉更清淨。
承力正酬（澄觀科）（一）本生起：那時的世界海與佛
「善男子！過去久遠的古世，經過世界海微塵數那麼多的劫，有一個世界海，名叫『普光明真金摩尼山』；那個世界海之中，有佛出現於世，名叫『普照法界智慧山寂靜威德王』。
「善男子！那位佛往昔修菩薩行的時候，淨治了那個世界海。那個世界海之中，有世界微塵數那麼多的世界種；每一個世界種，有世界微塵數那麼多的世界；每一個世界，都有如來出興於世；每一位如來，宣說世界海微塵數那麼多的修多羅（經）；每一部修多羅，為佛剎微塵數那麼多的諸菩薩授記，示現種種神力，宣說種種法門，度脫無量眾生。
承力正酬（二）別舉本生的時處：一切寶山幢四天下與那一位王
「善男子！那個『普光明真金摩尼山』世界海之中，有一個世界種，名叫『普莊嚴幢』。這個世界種之中，有一個世界，名叫『一切寶色普光明』，以顯現一切化佛影像的摩尼王為體，形狀如同天上的城；以顯現一切如來道場影像的摩尼王作為它的下際，安住在一切寶華之海上，淨與穢互相間雜。
「這個世界之中，有須彌山微塵數那麼多的四天下，其中有一個四天下處在最中間，名叫『一切寶山幢』。那個四天下，每一個縱橫十萬由旬，每一個各有一萬座大城。它的閻浮提之中，有一個王都，名叫『堅固妙寶莊嚴雲燈』，一萬座大城周匝圍繞著它。
「閻浮提人壽命一萬歲的時候，其中有一位王，名叫『一切法音圓滿蓋』，有五百位大臣、六萬位采女、七百位王子；那些王子都端正勇健，有大威力。那時候，那位王的威德普遍加被閻浮提之內，沒有怨敵。
承力正酬（三）發心勝緣·五濁起：人來到王城下大聲呼喊
「那時候，那個世界的劫將要窮盡的時候，有五濁生起。一切人眾，壽命短促，資財缺乏，形色鄙陋，苦多樂少，不修十善，專門造作惡業，互相忿怒諍競，互相毀謗侮辱，離間他人的眷屬，嫉妒他人的榮華美好，任著自己的性情生起種種見解，非法地貪求。
「因為這樣的因緣，風雨不合時節，苗稼不能成熟，園林、草樹一切都枯槁了，人民匱乏，多有種種疫病，向四方奔走，沒有可依靠的地方，全都來共同圍繞著王都大城，無量無邊百千萬億那麼多人，四面周匝高聲大呼；有的舉起他的手，有的合起他的掌，有的用頭叩地，有的用手搥胸，有的屈膝長聲號哭，有的踴身大聲叫喊；頭髮蓬亂，衣裳破敝，皮膚皴裂，面目沒有光彩，而向王說：
「『大王！大王！我們今天貧窮孤露，飢渴寒凍，疾病衰弱，被眾苦所逼迫，性命將要不久，無依無救，沒有可以陳告的地方。我們今天來歸投大王，我們看大王仁慈而有智慧，在大王這裡生起得到安樂之想、得到所愛之想、得到活命之想、得到攝受之想、得到寶藏之想、遇到津梁之想、逢著道路之想、值遇船筏之想、見到寶洲之想、獲得財利之想、上昇天宮之想。』
承力正酬（四）大王的十句「哀哉眾生」
「那時候，大王聽了這番話以後，得到百萬阿僧祇那麼多的大悲門，一心思惟，發出十種大悲之語。這十種是什麼呢？就是說：
「『哀哉眾生！墮在沒有底的生死大坑裡；我應當怎樣迅速地勉力救濟他們，令他們得以安住在一切智地？
「『哀哉眾生！被種種煩惱所逼迫；我應當怎樣為他們作救護，令他們安住在一切善業？
「『哀哉眾生！被生老病死所恐怖；我應當怎樣為他們作歸依，令他們永遠得到身心安隱？
「『哀哉眾生！常常被世間的種種怖畏所逼；我應當怎樣為他們作佑助，令他們得以安住在一切智道？
「『哀哉眾生！沒有智慧之眼，常常被身見與疑惑所覆蓋；我應當怎樣為他們作方便，令他們得以決除疑見的翳膜？
「『哀哉眾生！常常被愚癡的黑暗所迷惑；我應當怎樣為他們作明炬，令他們照見一切智之城？
「『哀哉眾生！常常被慳、嫉、諂、誑所渾濁；我應當怎樣為他們開示曉喻，令他們證得清淨的法身？
「『哀哉眾生！長時間漂流沈沒在生死大海裡；我應當怎樣普遍地運載度脫他們，令他們得以登上菩提的彼岸？
「『哀哉眾生！諸根剛強，難以調伏；我應當怎樣為他們作調御，令他們具足諸佛的神力？
「『哀哉眾生！猶如眼盲的人，看不見道路；我應當怎樣為他們作引導，令他們得以進入一切智之門？』
承力正酬（五）施令彌布（澄觀科）：開庫藏，乃至捨身命
「說了這番話以後，他擊鼓宣令：『我今天普遍布施一切眾生，隨他們有什麼需求，全都令他們充足。』
「當即頒令下到閻浮提之內大大小小諸城以及諸聚落，全都打開庫藏，取出種種物品，安置在四通八達的道路上。就是說：金、銀、瑠璃、摩尼等寶；衣服、飲食、華香、瓔珞、宮殿、屋宅、床榻、敷具；建立大光明摩尼寶幢，它的光觸到身上，全都使人安隱；也布施一切治病所須的湯藥；種種寶器盛著眾雜寶，金剛器中盛著種種香，寶香器中盛著種種衣；輦輿、車乘、幢幡、繒蓋。像這樣一切資養生命之物，全都打開庫藏拿來給施。
「也布施一切村營、城邑、山澤、林藪、妻子、眷屬以及王位，頭、目、耳、鼻、脣、舌、牙、齒、手、足、皮、肉、心、腎、肝、肺，內內外外所有的，全都能夠捨。
承力正酬（六）施會大敷（澄觀科）：東門之外那一片施會之地
「那座『堅固妙寶莊嚴雲燈』城，東面有一道門，名叫『摩尼山光明』。在那道門外，有一處施會之處。那片地廣大博厚，清淨平坦，沒有種種坑坎、荊棘、沙礫，一切都用妙寶所成，散布著眾寶之華，熏著諸妙香，燃著諸寶燈，一切香雲充滿虛空，無量寶樹依次排列成行，無量華網、無量香網彌覆在它的上面，無量百千億那由他的諸種音樂之器恒常發出妙音。像這樣的一切，都用妙寶而作莊嚴，全都是菩薩淨業的果報。
承力正酬（七）施主超倫（澄觀科）：師子座上的那個人
「在那個施會之中，安置了師子座，用十種寶作為座地，十種寶作為欄楯，十種寶樹周匝圍繞，金剛寶輪承在它的下面，用一切寶作成龍神之像而共同捧持著它，種種寶物用來作嚴飾，幢與幡間錯排列，眾網覆在上面，無量寶香常常出生香雲，種種寶衣處處分布，百千種音樂恒常奏著美音。又在它的上面張設寶蓋，常放無量寶焰光明，如同閻浮檀金一般熾然清淨；覆上寶網，垂下諸瓔珞，摩尼寶帶周迴間錯排列，種種寶鈴恒常發出妙音，勸諸眾生修行善業。
「那時候，那位大王安處在師子座上，形容端正，人相具足，用光明妙寶作為他的寶冠，那羅延（大力士之名）一般的身不可摧壞，每一個肢分全都圓滿，性情普遍賢善，生在王種之中，在財與法上都得自在，辯才無礙，智慧明達，用政令治理國家，沒有違背命令的人。
承力正酬（八）施田雲集（澄觀科）·施心殷重：來的人與王的十種心
「那時候，閻浮提無量無數百千萬億那由他那麼多的眾生——種種國土的、種種族類的、種種形貌的、種種衣服的、種種言辭的、種種欲樂的，一同來到這個會中，觀察那位王，全都說：『這位王是大智之人、是福德的須彌山、是功德的明月，安住在菩薩之願，施行廣大的布施。』
「那時候，王看見那些前來乞求的人，生起悲愍之心，生起歡喜之心，生起尊重之心，生起善友之心，生起廣大之心，生起相續之心，生起精進之心，生起不退之心，生起捨施之心，生起周遍之心。
承力正酬（九）超勝諸天之樂：那一須臾的歡喜
「善男子！那時候，那位王看見諸乞者，心大歡喜，只經過一須臾的時間；假使忉利天王、夜摩天王、兜率陀天王盡百千億那由他劫所領受的快樂，也比不上。善化天王在無數劫中所領受的快樂，自在天王在無量劫中所領受的快樂，大梵天王在無邊劫中所領受的梵樂，光音天王在難思劫中所領受的天樂，遍淨天王在無盡劫中所領受的天樂，淨居天王在不可說劫中所住的寂靜之樂，全都比不上。
承力正酬（十）仁慈孝友喻：亂世裡忽然認出親人的那一眼
「善男子！譬如有人仁慈孝友，遭逢世間的難，父母、妻子兒女、兄弟、姊妹一併都失散了，忽然在曠野道路之間而互相值遇，瞻視奉持、撫慰相對，情意沒有厭足的時候。那時候，那位大王看見前來求索的人，心生歡喜，也正是這樣。
承力正酬（十一）施願廣深·施慧玄微（澄觀科）：他的歡喜從哪裡來
「善男子！那位王在那時候，因為善知識的緣故，在佛的菩提上勝解與樂欲增長，諸根成就，信心清淨，歡喜圓滿。
「為什麼呢？這位菩薩勤修諸行，求一切智，願得利益一切眾生，願獲得菩提的無量妙樂，捨離一切諸不善之心，常樂積集一切善根，常願救護一切眾生，常樂觀察薩婆若（一切智）之道，常樂修行一切智之法，滿足一切眾生所願，進入一切佛功德的大海，破除一切魔業與惑障之山，隨順一切如來的教而行，行一切智無障礙之道，已經能深入一切智之流，一切法之流常常現在面前，大願無盡，作大丈夫，安住在大人之法，積集一切普門的善藏，遠離一切執著，不染著一切世間的境界，知道諸法之性猶如虛空。
承力正酬（十二）施時均普（澄觀科）：八種想，來者不揀
「他對前來乞求的人，生起如同一子之想，生起如同父母之想，生起福田之想，生起難得之想，生起有恩有益之想，生起堅固之想、師之想、佛之想。
「不揀擇方所，不揀擇族類，不選擇形貌，隨著有人來到，如同他所想要的，用大慈之心，平等而無所障礙，一切普施，都令他們滿足：求飲食的，就給他飲食；求衣服的，就給他衣服；求香華的，就給他香華；求鬘蓋的，就給他鬘蓋；幢幡、瓔珞、宮殿、園苑、象馬、車乘、床座、被褥、金、銀、摩尼、諸珍寶物、一切庫藏，以及諸眷屬、城邑、聚落，全都像這樣普遍布施給眾生。
正顯發心本事（一）發心身德（澄觀科）：那位長者女
「那時候，這個會中有一位長者的女兒，名叫『寶光明』，與六十位童女在一起，端正姝妙，人人喜歡看見，皮膚金色，眼目與頭髮紺青，身上發出妙香；口中演出梵音，用上妙的寶衣作為莊嚴，常懷慚愧，正念不亂，具足威儀，恭敬師長，常念隨順而行、甚深的妙行，所聽聞的法憶持不忘，宿世的善根流潤著她的心，清淨廣大猶如虛空，平等地安慰眾生，常見諸佛，求一切智。
正顯發心本事（二）正發大心（澄觀科）：脫下瓔珞，發那個願
「那時候，寶光明女離王不遠，合掌頂禮，這樣作念：『我獲得了善利！我獲得了善利！我今天得以見到大善知識。』
「她在那位王的地方，生起大師之想、善知識之想、具足慈悲之想、能夠攝受之想。她的心正直，生起大歡喜，脫下身上的瓔珞，捧著奉獻給那位王，這樣發願說：
「『今天這位大王為無量無邊的無明眾生作所依之處，願我未來也像這樣。像那位大王所知之法、所乘之乘、所修之道、所具足的色相、所有的財產、所攝受的眾會，無邊無盡，難勝難壞，願我未來全都得到像這樣。隨他所生之處，我都隨著往生。』
正顯發心本事（三）王發攝言（澄觀科）：你要什麼，我都給你
「那時候，大王知道這位童女發了這樣的心，就告訴她說：『童女！隨你所想要的，我都給你。我今天所有的一切全都捨；令諸眾生普遍得到滿足。』
女讚王德（澄觀科）（一）王未興世時之損（六偈）
「那時候，寶光明女信心清淨，生起大歡喜，就用偈頌讚歎王說：
「『往昔這座城邑，大王還沒有出世的時候，一切都不可喜樂，猶如餓鬼所住的地方。
「『眾生互相殺害，偷竊盜取，縱情婬佚，兩舌不說實語，說沒有意義的粗惡之言，
「『貪愛他人的財物，瞋恚而懷著毒害之心，邪見而行不善之行，命終墮在惡道。
「『因為這樣的眾生被愚癡所覆蔽，住在顛倒的見解裡，上天旱著不降下潤澤。
「『因為沒有應時之雨的緣故，百穀全都不生，草木都枯槁了，泉流也乾竭了。
「『大王還沒有興世的時候，津渡與池沼全都枯涸，園苑裡多是骸骨，望過去如同曠野。
女讚王德（二）王興世之益（二偈）
「『大王登上寶位，廣大地救濟諸群生，如油一般的濃雲被覆八方，普遍降雨都得沾洽。
「『大王臨統萬民，普遍斷絕種種暴虐，刑獄都止息廢置，孤獨無依的人全都安隱。
女讚王德（三）翻損成德·翻十惡（十偈）
「『往昔諸眾生各各互相殘害，飲血而啖肉，如今全都生起慈心。
「『往昔諸眾生貧窮而少衣服，用草來自己遮蔽，飢餓羸弱如同餓鬼。
「『大王既已興世，秔米自然生長，樹中出生妙衣，男女都得嚴飾。
「『往日競逐微小的利益，非法地互相陵奪；如今一併豐足，如同遊在帝釋的園中。
「『往時人們造作惡業，非分地生起貪染，對他人的妻子以及童女，種種地互相侵逼。
「『如今見到他人的婦人端正而妙好嚴飾，心裡沒有染著，猶如知足天（兜率天）。
「『往日諸眾生說虛妄之言而不真實，非法而沒有利益，用諂曲之語取悅人意。
「『今日的群生之類，全都遠離種種惡言，他們的心既已柔軟，發出的言語也調順了。
「『往日諸眾生種種地奉行邪法，合掌恭敬禮拜牛、羊、犬、豚之類。
「『如今聽聞了王的正法，開悟理解而除去邪見，了知苦樂之報全都是從因緣而起。
女讚王德（四）依正難思（七偈）
「『大王演出妙音，聽到的人都欣喜愛樂；梵天與帝釋的音聲等等，一切都比不上。
「『大王的眾寶之蓋，遠遠地處在虛空之中，用瑠璃作幹來擎持，用摩尼網來覆蓋。
「『金鈴自然發出如來和雅的音聲，宣揚微妙之法，除滅眾生的疑惑。
「『其次又廣泛地演說十方諸佛之剎，一切諸劫之中的如來以及眷屬。
「『又依次序說過去十方之剎，以及那些國土之中的一切諸如來。
「『又發出微妙之音，普遍周遍閻浮之界，廣泛地說人天等等種種業的差別。
「『眾生聽聞了以後，自己知道諸業之藏，遠離惡而勤加修行，迴向佛的菩提。
顯王本生（澄觀科）（一）先王世末（四偈）
「『王的父親名叫淨光明，王的母親名叫蓮華光，五濁出現的時候，處在王位治理天下。
「『當時有一座廣大的園，園中有五百個池，每一個池有一千棵樹圍繞，各各的華彌覆其上。
「『在那些池的岸上，建立了千柱之堂，欄楯等等的莊嚴，一切沒有不完備的。
「『末世惡法生起，積年不降雨，池與流全都乾竭，草與樹都枯槁了。
顯王本生（二）王興先相（八偈）
「『王出生的七日之前，先現出靈異的瑞相；見到的人全都心中作念：救世的人如今要出來了。
「『那時候在中夜，大地六種震動；有一個寶華之池，光明猶如日輪顯現。
「『五百個池之內，功德之水充滿，枯樹全都生出枝條，華與葉都榮盛茂密。
「『池水既已盈滿，流布演漾到一切處，普遍及於閻浮之地，沒有不都沾洽的。
「『藥草以及諸樹，百穀苗稼等等，枝、葉、華、果實一切都繁盛。
「『溝坑以及堆阜，種種高高下下的地方，像這樣的一切地，沒有不都平坦的。
「『荊棘、沙礫等等所有的種種雜穢，都在一念之中變成眾寶之玉。
「『眾生見到這些以後，歡喜而讚歎，全都說得到了善利，如同渴的人飲到美水。
顯王本生（三）正顯誕生（七偈）
「『那時候那位光明王，眷屬無量之眾，一齊備好法駕，遊觀諸園苑。
「『五百個池之內，有一個池名叫慶喜，池上有法堂，父王在這裡住著。
「『先王對夫人說：我記得七夜之前，中宵時分大地震動，這裡面有光顯現。
「『那時候那個華池之內，千葉蓮華出生，光如同千個日輪照耀，向上直徹須彌之頂。
「『金剛作為它的莖，閻浮檀金作為它的臺，眾寶作為華葉，妙香作成鬚蘂。
「『王生在那朵華上，端身結跏趺坐，相好用來莊嚴，天神所恭敬。
「『先王大歡喜，進入池中親自捧掬，捧著交給夫人：你的兒子應當欣慶。
顯王本生（四）生後之益（八偈）
「『寶藏都涌了出來，寶樹生出妙衣，天樂奏出美聲，充滿在虛空之中。
「『一切諸眾生都生起大歡喜，合掌稱說希有：善哉，救護世間的人！
「『王當時放出身光，普遍照耀一切，能令四天下的黑暗盡除、疾病消滅。
「『夜叉、毘舍闍，毒蟲、諸惡獸，所有想要害人的，一切都自己藏匿起來。
「『惡名、失去善利、橫事、被病所持——像這樣的種種苦滅了，一切都歡喜。
「『凡是眾生之類，互相看待如同父母，遠離惡而生起慈心，專求一切智。
「『關閉了諸惡趣，開示了人天之路，宣揚薩婆若（一切智），度脫諸群生。
「『我們見到大王，普遍獲得了善利，沒有歸處、沒有引導的人，一切都得安樂。』
大王述讚·施行攝持（澄觀科）：能信知他人的功德，這是希有
「那時候，寶光明童女用偈頌讚歎一切法音圓滿蓋王完了，繞行無量匝，合掌頂禮，曲身恭敬，退住在一邊。
「那時候，那位大王告訴童女說：『善哉！童女！你能夠信知他人的功德，這是希有的事。童女！一切眾生不能信知他人的功德。童女！一切眾生不知道報恩，沒有智慧，他們的心渾濁散亂，體性不明了，本來沒有志力，又從修行上退失；像這樣的人，不信不知菩薩與如來所有的功德、神通、智慧。童女！你今天決定求趣菩提，能夠知道菩薩這樣的功德。你今天生在這個閻浮提中，發起勇猛之心，普遍攝受眾生，功不會白費，也應當成就這樣的功德。』
「王讚歎了童女以後，用無價的寶衣親手授給寶光童女以及她的眷屬，一一告訴她們說：『你們穿上這件衣。』那時候，諸童女雙膝著地，兩手承捧，安放在頭頂上，然後才穿；穿好衣以後，向右繞著王行，諸寶衣中普遍發出一切星宿的光明。眾人見了，全都這樣說：『這些女子們都很端正，如同清淨的夜天以星宿作莊嚴。』
結會古今（澄觀科）：那個王是誰，那個女又是誰
「善男子！那時候的一切法音圓滿蓋王，難道是別人嗎？就是今天的毘盧遮那如來、應、正等覺。光明王，就是淨飯王。蓮華光夫人，就是摩耶夫人。寶光童女，就是我自身。
「那位王當時用四攝法所攝受的眾生，就是這個會中的一切菩薩，都在阿耨多羅三藐三菩提上得不退轉，或者住在初地乃至十地，具足種種大願，積集種種助道之法，修種種妙行，具備種種莊嚴，得種種神通，住種種解脫，在這個會中處在種種妙法宮殿之中。」
夜神第二頌（一）明能知（九偈）
那時候，開敷一切樹華主夜神為善財童子，想要重新宣說這個解脫之義而說偈頌說：
「我有廣大之眼，普遍見到十方一切剎海之中五趣輪迴的眾生。
「也見到那些諸佛在菩提樹下坐，神通遍滿十方，說法度脫眾生。
「我有清淨之耳，普遍聽聞一切音聲，也聽聞佛說法，歡喜而信受。
「我有他心之智，無二而沒有障礙，能在一念之中全都了知諸心之海。
「我得到宿命之智，能知一切劫中自身以及他人，分別得全都明了。
「我在一念之中知道剎海微塵那麼多的劫，其中的諸佛以及菩薩、五道的眾生之類。
「憶念了知那些諸佛最初發起菩提之願，乃至修諸行，一一全都圓滿。
「也知道那些諸佛成就菩提之道，用種種方便為大眾轉法輪。
「也知道那些諸佛所有的諸乘之海，正法住世的久或近，眾生度脫的多或少。
夜神第二頌（二）結勸（一偈）
「我在無量劫中修習這個法門；我今天為你說，佛子你應當學。
謙己推勝（澄觀科）：我只知道這一個
「善男子！我只知道這個菩薩『出生廣大喜光明』解脫門。
「至於諸位菩薩摩訶薩，親近供養一切諸佛，進入一切智的大願海，滿足一切佛的諸願海；得到勇猛之智，在一個菩薩地上普遍進入一切菩薩地之海；得到清淨之願，在一個菩薩行上普遍進入一切菩薩行之海；得到自在之力，在一個菩薩解脫門上普遍進入一切菩薩解脫門之海。而我又怎麼能知道、能宣說他們的功德之行呢？
指示後友（澄觀科）：這個道場中還有一位夜神
「善男子！這個道場之中，有一位夜神，名叫『大願精進力救護一切眾生』。你到那裡去問她：菩薩要怎樣教化眾生，令他們趣向阿耨多羅三藐三菩提？怎樣嚴淨一切佛剎？怎樣承事一切如來？怎樣修行一切佛法？」
戀德禮辭（澄觀科）
那時候，善財童子頂禮夜神的雙足，繞行無數匝，慇懃地瞻仰，辭別退去而行。
Seeking in Accord with the Teaching (Chengguan’s Outline): He Sets Out Carrying the Liberation Gate of the One Before
At that time, Sudhana the youth entered the bodhisattva liberation gate of the profound and unhindered wondrous sound (the Dharma gate conferred by the good friend before this one), and in his practice he advanced one step further.
He went on to where the night goddess Who Opens the Blossoms of All Trees dwelt, and saw the goddess’s body within a storeyed pavilion made of many jewelled fragrant trees, upon a lion seat made of wondrous jewels, with a million night goddesses circling her together.
Seeing, Paying Respect, and Inquiring (Chengguan’s Outline): The Old Question, Asked for the Thirty-Seventh Time
At that time, Sudhana the youth bowed to the night goddess’s feet, joined his palms before her, and spoke in this way:
“Holy one! I have already raised, before this, the mind of anuttarā-samyak-saṃbodhi (the mind of unsurpassed, right, and universal awakening); yet I do not yet know how a bodhisattva is to learn the bodhisattva practices, or how he is to gain all-knowledge. I only pray that you will let down your kindly heart and expound it for me!”
Displaying the Practice of the Dharma (Chengguan’s Outline) (One), the Practice of Bringing Beings to Ease: When the Sunlight Is Gone, Who Is Still on the Road
The night goddess said:
“Son of good family! Within this Sahā world of ours, when the sunlight has already sunk away, when the lotus blossoms have folded their petals, when people have left off their roaming and looking — I see, in every place, whether upon a mountain or beside a water, whether in a city or in the open wilds, in all such places all such beings stirring the thought of wanting to return to the place where they dwell; and all of them I secretly protect, causing them to walk upon the right road, to reach the place they are going, and to be at ease through the night.
Displaying the Practice of the Dharma (Two), the Practice of Benefiting Beings: First the Showing of Impermanence, Then the Ten Perfections Curing the Ten Veiling Obstructions
“Son of good family! If there are beings in the flush of their years and fair of face, who because of this are arrogant and heedless and give themselves over to the five desires at will, then I display for them the marks of old age, of sickness, and of death, causing fear to arise in their minds so that they forsake the many evils. Then I further praise for them the many kinds of roots of good, so that they cultivate them:
“To the stingy I praise giving; to the breakers of the precepts I extol pure discipline; those who have anger I teach to abide in great kindness; those who harbor a mind of vexing and harming I cause to practice patience; if they are indolent, I cause them to raise up vigor; if they are scattered, I cause them to cultivate meditative concentration; those who abide in evil discernment I cause to study wisdom; those who delight in the Lesser Vehicle I cause to abide in the Great Vehicle; those who delight in and cling within the destinies of the three realms I cause to abide in the bodhisattva’s perfection of vows (the perfection that holds the practice fast by great vows); if there are beings whose merit and whose wisdom are both weak and lowly, who are pressed by the many bonds of karma and have many hindrances and obstacles, I cause them to abide in the bodhisattva’s perfection of power (the perfection whose strength is not carried off by hindrance); if there are beings whose minds are dim and unclear and who are without wisdom, I cause them to abide in the bodhisattva’s perfection of knowledge (the perfection whose discernment decides and illumines the dharmas).
Setting Up the Name of the Dharma (Chengguan’s Outline): Giving Birth to the Light of Vast Joy
“Son of good family! I have already accomplished the bodhisattva liberation gate of giving birth to the light of vast joy.”
Making Clear the Working (Chengguan’s Outline) (One), Sudhana Asks Again: What Is the Realm of This Liberation Gate
Sudhana said: “Great sage! What is the realm of this liberation gate like?”
Making Clear the Working (Two), the General Setting Forth and the Brief Displaying: All the Ease That Beings Receive Comes from the Tathāgata
The night goddess said:
“Son of good family! Entering this liberation, one is able to know the Tathāgata’s knowledge of skillful means by which he universally gathers in beings.
“What is meant by ‘universally gathering in’? Son of good family! All the many kinds of ease that all beings receive are so because of the power of the Tathāgata’s majestic virtue, because of according with the Tathāgata’s teaching, because of practicing the Tathāgata’s words, because of studying the Tathāgata’s practice, because of gaining the power the Tathāgata guards them with, because of cultivating the way the Tathāgata has sealed, because of planting the good the Tathāgata has practiced, because of relying upon the Dharma the Tathāgata has spoken, because of being illumined by the sunlight of the Tathāgata’s wisdom, because of being gathered in by the power of the Tathāgata’s nature-pure karma.
“How is it known to be so? Son of good family! I enter this liberation of giving birth to the light of vast joy, and I call to mind the sea of bodhisattva practices that Vairocana Tathāgata, the Worthy One, the Perfectly and Rightly Awakened, cultivated in ages past, and I see it all clearly and distinctly.
Making Clear the Working (Three), the Broad Displaying of the Knowledge of Skillful Means · Seeing Suffering: What the World-Honored One Saw in Ages Past
“Son of good family! When the World-Honored One in ages past was a bodhisattva, he saw all beings clinging to a self and to what belongs to a self, dwelling within the dark chamber of ignorance, entering the dense thickets of the many views, bound by craving, ruined by wrath, disturbed by delusion, entangled by stinginess and envy, revolving in birth and death, poor and in distress, unable to meet with the buddhas and the bodhisattvas.
Making Clear the Working (Four), Raising the Mind of Skillful Universal Gathering: Twenty-One Clauses of ‘Mind’
“Having seen a state of things such as this, he gave rise to the mind of great compassion in order to benefit beings. That is to say:
“He raised the mind of wishing to gain all wondrous jewelled goods with which to gather in beings; the mind of wishing that all beings might be furnished with the things that nourish life and be without lack; the mind that is apart from clinging in all matters; the mind that is without craving and staining in all objective realms; the mind that is without stinginess toward all that is possessed; the mind that is without hope or expectation as to all fruits of karma; the mind that is without envy as to all glory and beauty; the mind that is without confusion as to all causes and conditions; he raised the mind that contemplates the true nature of dharmas; he raised the mind that rescues and guards all beings; he raised the mind that enters deeply into all the whirlpools and back-currents of the dharmas; he raised the mind that abides in equal great kindness toward all beings; he raised the mind that carries out great compassion by skillful means toward all beings; he raised the mind that makes itself a great canopy of Dharma universally sheltering beings; he raised the mind that with the vajra-club of great wisdom breaks the mountain of the afflictive obstructions of all beings; he raised the mind that causes all beings to increase in joy and ease; he raised the mind that wishes all beings ultimate ease; he raised the mind that, according to what beings desire, rains down all wealth and jewels; he raised the mind that with equal skillful means ripens all beings; he raised the mind that causes all beings to be satisfied with the wealth of the noble ones; he raised the mind that wishes all beings ultimately to gain, every one of them, the fruit of the knowledge of the ten powers (the fruit accomplished by a buddha’s ten powers of knowledge).
Making Clear the Working (Five), Setting In Motion the Practice of Skillful Universal Gathering: Displaying Great Spiritual Transformations, Universally Raining Down the Things That Nourish Life
“Having raised such minds as these, he gained the power of a bodhisattva and displayed great spiritual transformations; filling the Dharma realm and filling the realm of empty space, before all beings he universally rained down all the things that nourish life, satisfying their intent in accord with all they wished for and causing them all to rejoice, himself without regret and without grudging, without gap and without break.
“By such skillful means as these he universally gathered in beings, converting them and ripening them, causing them all to gain release from the hardships of birth and death, and not seeking their repayment; he washed and put in order the mind-jewel of all beings, causing them to raise up the very same roots of good as all the buddhas, and increasing the great sea of the merit of all-knowledge.
Making Clear the Working (Six), the Gathering In of Beings Being All-Pervading: Ten Clauses of ‘In Thought After Thought’
“In this way the bodhisattva in thought after thought ripens all beings, in thought after thought purifies and adorns all buddha-lands, in thought after thought universally enters all the Dharma realm, in thought after thought fills the whole realm of empty space, in thought after thought universally enters all the three times, in thought after thought accomplishes the knowledge that subdues all beings, in thought after thought constantly turns all wheels of Dharma, in thought after thought constantly benefits beings with the way of all-knowledge, in thought after thought universally displays, before the beings of all the manifold distinctions in all worlds, all the buddhas accomplishing perfect awakening throughout the kalpas of the future, in thought after thought universally cultivates the bodhisattva practices in all worlds and in all kalpas without giving rise to a second thought.
“That is to say: he universally enters all the vast seas of worlds and all the world-seeds within them — the worlds of manifold differing bounds, the worlds of manifold differing adornments, the worlds of manifold differing natures, the worlds of manifold differing shapes, the worlds of manifold differing distributions; worlds that are defiled and yet carry the pure with them, worlds that are pure and yet carry the defiled with them, worlds wholly mixed and defiled, worlds wholly pure, whether small or great, whether coarse or fine, whether upright or aslant, whether overturned or upturned; and within all such worlds as these he cultivates in thought after thought the bodhisattva practices, enters the bodhisattva stations, displays the bodhisattva powers, and also displays the bodies of all the buddhas of the three times, causing beings universally to know and see in accord with their minds.
Making Clear the Working (Seven), the Mixed Making Clear of the Manifold Practices: Discerning Capacities and Benefiting by Conversion
“Son of good family! When Vairocana Tathāgata in ages past cultivated the bodhisattva practices in this way, he saw the many beings — not cultivating merit and virtue, without wisdom, clinging to a self and to what belongs to a self, screened over by ignorance, not carrying out right thought, entering the manifold wrong views, not recognizing cause and effect, according with the karma of the afflictions, fallen into the steep pit of the hardships of birth and death, and furnished with the receiving of every kind of measureless suffering.
“— And thereupon he gave rise to the mind of great compassion, cultivated in full the practice of all the perfections, extolled and praised for the many beings the firm roots of good, and caused them to abide in departing from the suffering of birth and death and of poverty and in diligently cultivating the dharmas that aid the way, which are merit and wisdom; he expounded for them the manifold gates of causes and effects, expounded for them that karma and its recompense are not at odds with each other, expounded for them the place of entering and realizing within the Dharma, expounded for them the desires and delights and the settled understanding of all beings, and further expounded all the lands of their receiving of birth; he caused them not to cut off the seed of all the buddhas, caused them to guard all the teaching of the buddhas, caused them to forsake all the evils; and further he praised for them the dharmas that aid the way and go toward all-knowledge, caused joy to arise in the minds of the many beings, caused them to carry out the giving of Dharma and universally gather in all, caused them to raise up the practice of all-knowledge, caused them to study and cultivate the way of the perfections of the great bodhisattvas, caused them to increase the sea of the many roots of good that accomplish all-knowledge, caused them to be satisfied with all the wealth of the noble ones, caused them to gain entry into the gate of the Buddha’s ease, caused them to take up measureless skillful means, caused them to behold the majestic virtue of the Tathāgata, and caused them to abide in the knowledge of the bodhisattvas.”
Discriminating the Depth of the Root of the Dharma (Chengguan’s Outline) (One), Sudhana’s Second Question: How Long Ago Did You Raise the Mind
Sudhana the youth said: “Holy one, how long has it been now since you raised the mind of anuttarā-samyak-saṃbodhi?”
Discriminating the Depth of the Root of the Dharma (Two), Praising Its Depth as Hard to Know: Who Could Ever Know Such a Thing
The night goddess said:
“Son of good family! This matter is hard to believe, hard to know, hard to understand, hard to enter, and hard to speak; all the world, and the two vehicles as well, are unable to know it.
“Only these are excepted: those who are guarded by the spiritual power of the buddhas, who are gathered in by good friends, who amass surpassing merit and virtue, whose desires and delights are pure, who have no lowly mind, no mind of defilement, no fawning and crooked mind, who gain the mind of the light of knowledge that universally illumines, who raise the mind of universally enriching the many beings, whose mind all the afflictions and all the māras cannot destroy, who give rise to the mind that will surely accomplish all-knowledge, whose mind does not delight in any of the pleasures of birth and death; who are able to seek the wondrous pleasure of all the buddhas, able to extinguish the suffering and vexation of all beings, able to cultivate the sea of the merit and virtue of all buddhas, able to contemplate the real nature of all dharmas, able to be furnished with all pure faith and understanding, able to pass beyond all the torrents of birth and death, able to enter the sea of knowledge of all tathāgatas, able with certainty to arrive at the unsurpassed citadel of Dharma, able valiantly to enter the realm of the Tathāgata, able swiftly to go toward the station of all the buddhas, able at once to accomplish the power of all-knowledge, able to have reached the ultimate in the ten powers — persons such as these are able, as to this matter, to hold it, to enter it, and to comprehend it.
“Why is this so? This is the realm of the Tathāgata’s wisdom; all the bodhisattvas are still unable to know it, how much less the remaining beings!
“Yet I today, by the majestic power of the Buddha, wishing to cause the beings that may be tamed and converted swiftly to purify their intent, and wishing to cause the beings that cultivate the roots of good to gain ease of mind, will expound it for you in accord with what you have asked.”
Discriminating the Depth of the Root of the Dharma (Three), the Night Goddess’s First Set of Verses (Twenty-One Verses) (a) Setting Forth Its Depth as Hard to Speak · Those Who Do Not Know
At that time the night goddess Who Opens the Blossoms of All Trees, wishing to set forth this meaning once again, contemplated the realm of the tathāgatas of the three times and spoke in verse, saying:
“What you have asked, son of the Buddha, is the profound realm of the buddhas; though one should pass through kalpas as many as the dust motes of lands beyond reckoning, one could not exhaust the telling of it.
“It is not those who are covered over by craving, by anger, by delusion, by arrogance, and by confusion — beings such as these — who can know the wondrous Dharma of the buddhas.
“It is not those who dwell in stinginess and envy, in fawning and deceit, in the manifold turbid intents, and who are covered over by the karma of the afflictions, who can know the realm of the buddhas.
“It is not those who cling to the aggregates, the elements, and the sense fields (the five aggregates are the five classes of body and mind, form, feeling, perception, formations, and consciousness; the eighteen elements are the six faculties, the six objects, and the six consciousnesses; the twelve sense fields are the six faculties and the six objects), and who reckon upon a view of the body (the view that takes the five aggregates to be a self), whose views are inverted and whose thoughts are inverted, who can know what the Buddha has awakened to.
Discriminating the Depth of the Root of the Dharma (Four), the First Set of Verses (b) The Leaping Verse: The Realm of the Buddhas Is of Itself Tranquil
“The realm of the buddhas is tranquil, its nature pure and apart from discrimination; it is not those who cling to the many existences who can know this nature of dharmas.
Discriminating the Depth of the Root of the Dharma (Five), the First Set of Verses (c) Setting Apart Those Who Are Able to Know (Fourteen Verses)
“Born within the house of the buddhas, guarded by the buddhas, holding fast to the Dharma treasury of the buddhas — this is the realm of the eye of knowledge.
“Drawing near to good friends, delighting in the clean and pure Dharma, diligently seeking the powers of the buddhas, hearing this Dharma and rejoicing.
“The mind pure and without discrimination, like the vast empty space, the lamp of wisdom breaking the manifold darknesses — this is the realm of such a one.
“With an intent of great kindness and compassion universally sheltering the worlds, all of it equal — this is the realm of such a one.
“A joyous mind without clinging, able to give all away, giving equally to beings — this is the realm of such a one.
“The mind pure and apart from the many evils, ultimately without anything to regret, according with and carrying out the teaching of the buddhas — this is the realm of such a one.
“Comprehending the self-nature of dharmas and the seeds of the manifold karmas, his mind without stirring or disturbance — this is the realm of such a one.
“Valiantly and diligently applying vigor, abiding with a mind that does not turn back, diligently cultivating all-knowledge — this is the realm of such a one.
“His mind tranquil, abiding within samādhi, ultimately cool and without fever, having cultivated the causes of the sea of all-knowledge — this is the liberation of one who has realized awakening.
“Well comprehending all the marks of the real, entering deeply the boundless gates of the Dharma realm, universally delivering the multitudes without remainder — this is the liberation of one who is a lamp of wisdom.
“Comprehending the real nature of beings, not clinging to all the seas of existence, appearing universally like a reflected image within the water of the mind — this is the liberation of one who is upon the right way.
“Born from the seed of the skillful means and the vows of all the buddhas of the three times, exhausting the kalpas and the lands in diligent practice — this is the liberation of one who is Samantabhadra.
“Universally entering all the gates of the Dharma realm, seeing entirely the seas of lands in the ten directions, and seeing too the forming and the wearing away of the kalpas within them, while the mind is in the end without discrimination.
“Within every dust mote of the Dharma realm, seeing entirely the Tathāgata seated beneath the tree of the Way, accomplishing awakening and converting the multitudes of beings — this is the liberation of one whose eye is unobstructed.
Discriminating the Depth of the Root of the Dharma (Six), the First Set of Verses (d) Speaking by Sustaining Power (Two Verses)
“Through measureless great seas of kalpas you have drawn near to and made offerings to good friends, and for the benefit of the multitudes have sought the right Dharma, and having heard it have kept it in mind and not forgotten it.
“Vairocana’s vast realm is measureless, boundless, and beyond conceiving; sustained by the Buddha’s power I expound it for you, that your deep mind may turn ever purer.
Justly Requiting by Sustaining Power (Chengguan’s Outline) (One), the Former Life Begins: The World-Sea and the Buddha of That Time
“Son of good family! In an ancient age long past, beyond kalpas as many as the dust motes of a sea of worlds, there was a sea of worlds named Genuine Gold Maṇi Mountain of Universal Light; and within that sea of worlds a buddha appeared in the world, named King of Tranquil Majestic Virtue Who Is a Mountain of Knowledge Universally Illumining the Dharma Realm.
“Son of good family! When that buddha in ages past cultivated the bodhisattva practices, he purified and put in order that sea of worlds. Within that sea of worlds there were world-seeds as many as the dust motes of a world; within each single world-seed there were worlds as many as the dust motes of a world; within each single world a tathāgata came forth into the world; each single tathāgata expounded sūtras as many as the dust motes of a sea of worlds; each single sūtra conferred predictions upon bodhisattvas as many as the dust motes of a buddha-land, displayed the manifold spiritual powers, expounded the manifold Dharma gates, and delivered measureless beings.
Justly Requiting by Sustaining Power (Two), Setting Out Separately the Time and Place of the Former Life: The Four Continents Banner of All Jewelled Mountains, and That One King
“Son of good family! Within that sea of worlds Genuine Gold Maṇi Mountain of Universal Light there was a world-seed named Banner of Universal Adornment. Within this world-seed there was a world named Universal Light of the Colors of All Jewels, whose substance was the maṇi-king that displays the reflected images of all the transformation buddhas, whose shape was like a city of the heavens; it had for its lower bound the maṇi-king that displays the reflected images of the places of the Way of all tathāgatas, and it abode upon a sea of all jewelled blossoms, the pure and the defiled being mixed together.
“Within this world there were four-continent worlds as many as the dust motes of Mount Sumeru, and among them one set of four continents lay at the very center, named Banner of All Jewelled Mountains. Of those four continents, each was a hundred thousand yojanas across and around, and each had ten thousand great cities. Within its Jambudvīpa there was a royal capital named Cloud-Lamp Adorned with Firm and Wondrous Jewels, encircled all about by ten thousand great cities.
“When the people of Jambudvīpa had a lifespan of ten thousand years, there was among them a king named Canopy of the Fullness of the Sound of All Dharmas, who had five hundred great ministers, sixty thousand palace women, and seven hundred princes; and those princes were all upright and valiant and of great majestic strength. At that time the majestic virtue of that king reached universally throughout Jambudvīpa, and he had no enemies.
Justly Requiting by Sustaining Power (Three), the Surpassing Condition for Raising the Mind · The Five Turbidities Arise: The People Come to the Royal City and Cry Aloud
“At that time, when the kalpa of that world was about to be exhausted, the five turbidities arose. All the multitudes of people had short lifespans, lacked goods and wealth, were mean and coarse in form and color, had much suffering and little ease, did not cultivate the ten good deeds, made a business of committing evil deeds, were wrathful and contentious with one another, slandered and insulted one another, estranged the retinues of others, envied the glory and beauty of others, and following their own dispositions raised up the manifold views and craved and sought in ways that were not the Dharma.
“Because of causes and conditions such as these, the wind and the rain came out of season, the sprouts and the crops did not ripen, the gardens and the groves and the grasses and the trees all withered away, the people were destitute, and there were many kinds of pestilence; they ran off to the four quarters and had no place to rely upon, and they all came together to encircle the great city of the royal capital, measureless and boundless hundreds of thousands of myriads of koṭis of people, and on all four sides they cried out with a loud voice; some raised their hands, some joined their palms, some knocked their heads upon the ground, some beat their breasts with their hands, some bent their knees and wailed at length, some leapt up and shouted aloud; their hair was disheveled, their clothing was torn, their skin was cracked, their faces had no luster, and they said to the king:
“‘Great king! Great king! We today are poor and orphaned and exposed, hungry and thirsty and cold and frozen, sick and enfeebled, pressed by the many sufferings, and our lives will not last long; we are without reliance and without rescue, and we have no place where we may lay our plaint. We today come to take refuge with the great king, for we see that the great king is kindly and has wisdom, and in the great king we raise the thought of gaining ease, the thought of gaining what we love, the thought of gaining our livelihood, the thought of being gathered in, the thought of gaining a jewel treasury, the thought of meeting a ford and a bridge, the thought of coming upon a road, the thought of meeting a boat and a raft, the thought of seeing an island of jewels, the thought of obtaining wealth and gain, and the thought of ascending to the palaces of the heavens.’
Justly Requiting by Sustaining Power (Four), the Great King’s Ten Clauses of ‘Alas for Beings’
“At that time, when the great king had heard these words, he gained a million asaṃkhyeyas of gates of great compassion, and with a single mind he pondered, and he uttered ten kinds of words of great compassion. What are these ten? They are:
“‘Alas for beings! They have fallen into the great pit of birth and death that has no bottom; how am I swiftly to exert myself and rescue them, causing them to abide in the ground of all-knowledge?
“‘Alas for beings! They are pressed by the manifold afflictions; how am I to make myself their rescue and guard, causing them to abide in all good karma?
“‘Alas for beings! They are terrified by birth, old age, sickness, and death; how am I to make myself their refuge, causing them to gain forever the peace of body and mind?
“‘Alas for beings! They are ever pressed by the manifold dreads of the world; how am I to make myself their aid, causing them to abide in the way of all-knowledge?
“‘Alas for beings! They have no eye of wisdom and are ever covered over by the view of the body and by doubt; how am I to make myself their skillful means, causing them to cut away the film of doubt and view?
“‘Alas for beings! They are ever deluded by the darkness of folly; how am I to make myself a bright torch for them, causing them to see by its light the citadel of all-knowledge?
“‘Alas for beings! They are ever made turbid by stinginess, envy, fawning, and deceit; how am I to open and make plain for them, causing them to realize the pure dharma-body?
“‘Alas for beings! For a long time they have drifted and sunk within the great sea of birth and death; how am I universally to carry them across and deliver them, causing them to gain the further shore of awakening?
“‘Alas for beings! Their faculties are stubborn and hard to subdue; how am I to make myself their tamer, causing them to be furnished with the spiritual powers of all the buddhas?
“‘Alas for beings! They are like men whose eyes are blind and who cannot see the road; how am I to make myself their guide, causing them to gain entry into the gate of all-knowledge?’
Justly Requiting by Sustaining Power (Five), the Command of Giving Spread Abroad (Chengguan’s Outline): He Opens the Storehouses, and On to the Giving of Body and Life
“Having spoken these words, he beat the drum and proclaimed his command: ‘I today give universally to all beings; whatever they have need of, let them all be made sufficient.’
“At once the command went down throughout Jambudvīpa to the great and small cities and to the villages, and all the storehouses were opened and the manifold goods were taken out and set upon the roads that run to all quarters. That is to say: gold, silver, lapis lazuli, maṇi, and such jewels; clothing, food and drink, blossoms and incense, necklaces, palaces, dwellings, couches, and bedding; and there was set up a great luminous maṇi-jewel banner whose light, touching the body, caused all to be at peace; and there were also given all the medicinal broths needed for treating sickness; and manifold jewelled vessels held the many mixed jewels, and vajra vessels held the manifold incenses, and jewelled incense vessels held the manifold garments; and there were palanquins, carriages, banners and streamers, and silken canopies. All such things that nourish life as these were brought forth from the opened storehouses and given away.
“He also gave away all the hamlets, the walled towns, the mountains and marshes, the woods and thickets, his wives and children and his retinue, and his royal position too; and his head, his eyes, his ears, his nose, his lips, his tongue, his teeth, his hands, his feet, his skin, his flesh, his heart, his kidneys, his liver, and his lungs — all that he had within and without, all of it he was able to give away.
Justly Requiting by Sustaining Power (Six), the Great Spreading of the Assembly of Giving (Chengguan’s Outline): That Ground of the Assembly of Giving Outside the Eastern Gate
“That city Cloud-Lamp Adorned with Firm and Wondrous Jewels had upon its eastern side a gate named Light of the Maṇi Mountain. Outside that gate there was a place for the assembly of giving. That ground was vast and broad and thick, pure and level, without the manifold pits and hollows and brambles and gravel, made wholly of wondrous jewels, strewn with the blossoms of many jewels, perfumed with the manifold wondrous incenses, alight with the manifold jewelled lamps, and all its clouds of incense filled the empty space; measureless jewelled trees were ranged in rows in their order, and measureless nets of blossoms and measureless nets of incense spread over above it, and the measureless manifold instruments of music of hundreds of thousands of koṭis of nayutas constantly gave forth wondrous sounds. All such things as these were made adornments with wondrous jewels, and all of them were the recompense of the bodhisattva’s pure karma.
Justly Requiting by Sustaining Power (Seven), the Giver Surpassing His Peers (Chengguan’s Outline): The One upon the Lion Seat
“Within that assembly of giving a lion seat was set up, with ten kinds of jewels for the ground of the seat, ten kinds of jewels for its railings, ten kinds of jewelled trees encircling it all about, and a vajra-jewel wheel bearing it up beneath; images of dragon spirits made of all jewels held it up together, and the manifold jewelled things were made its stern adornments, banners and streamers set out alternately, the many nets spread over it above, measureless jewelled incenses ever giving birth to clouds of incense, the manifold jewelled garments distributed everywhere, and a hundred thousand kinds of music constantly playing beautiful notes. And above it, moreover, a jewelled canopy was spread, ever sending forth measureless jewelled flame-light, blazing and pure like the gold of the Jambū River; a jewelled net covered it, and the manifold necklaces hung down, and belts of maṇi jewels were set out alternately all around, and the manifold jewelled bells constantly gave forth wondrous sounds, exhorting the many beings to cultivate good karma.
“At that time that great king was seated at ease upon the lion seat, his form upright, furnished with the marks of a man, with a wondrous jewel of light for his crown, a Nārāyaṇa-like body (Nārāyaṇa being the name of a mighty strong man) that could not be broken, every one of his limbs and parts entirely full, his disposition universally good and worthy, born within the royal caste, at ease both in wealth and in Dharma, unobstructed in eloquence, bright and penetrating in wisdom, governing the land by his commands, with none who went against his order.
Justly Requiting by Sustaining Power (Eight), the Field of Giving Gathering Like Clouds (Chengguan’s Outline) · The Mind of Giving Being Earnest and Weighty: Those Who Came, and the King’s Ten Minds
“At that time, measureless and numberless hundreds of thousands of myriads of koṭis of nayutas of beings of Jambudvīpa — of manifold lands, of manifold clans, of manifold forms and features, of manifold garments, of manifold tongues, of manifold desires and delights — came together to this assembly, and beholding that king they all said: ‘This king is a man of great knowledge, he is a Sumeru of merit, he is a bright moon of merit and virtue; he abides in the bodhisattva’s vow and carries out vast giving.’
“At that time the king, seeing those who had come to beg, raised a mind of pity, raised a mind of joy, raised a mind of honoring, raised a mind of good friendship, raised a vast mind, raised a mind of continuity, raised a mind of vigor, raised a mind of not turning back, raised a mind of relinquishing and giving, and raised an all-pervading mind.
Justly Requiting by Sustaining Power (Nine), Surpassing the Pleasures of the Gods: The Joy of That One Instant
“Son of good family! At that time, when that king saw the many beggars, his mind greatly rejoiced, and it lasted but a single instant; yet the pleasure received by the king of the Trāyastriṃśa heaven, the king of the Yāma heaven, and the king of the Tuṣita heaven throughout a hundred thousand koṭis of nayutas of kalpas could not match it. The pleasure received by the king of the Nirmāṇarati heaven throughout numberless kalpas, the pleasure received by the king of the Paranirmitavaśavartin heaven throughout measureless kalpas, the pleasure of Brahmā received by the king of the great Brahmā heaven throughout boundless kalpas, the heavenly pleasure received by the king of the Ābhāsvara heaven throughout kalpas beyond thinking, the heavenly pleasure received by the king of the Śubhakṛtsna heaven throughout unending kalpas, and the tranquil pleasure dwelt in by the king of the Śuddhāvāsa heaven throughout kalpas beyond speaking — none of them could match it.
Justly Requiting by Sustaining Power (Ten), the Simile of the Kindly and Filial Man: That One Glance in a Time of Chaos When He Knows His Own Again
“Son of good family! It is as when there is a man who is kindly and filial, and he meets with the troubles of the world, and his father and mother, his wife and children, his brothers and his sisters are all scattered and lost together, and then suddenly upon a road in the open wilds they meet one another, and they look upon one another and hold to one another and comfort one another face to face, and their feelings have no time of being sated. At that time, when that great king saw those who came seeking, joy arose in his mind, and it was just like this.
Justly Requiting by Sustaining Power (Eleven), the Vow of Giving Being Vast and Deep · The Wisdom of Giving Being Subtle and Profound (Chengguan’s Outline): Where His Joy Came From
“Son of good family! That king at that time, because of a good friend, grew in his settled understanding of and delight in the Buddha’s awakening, accomplished his faculties, purified his mind of faith, and made his joy complete.
“Why is this so? This bodhisattva diligently cultivated the manifold practices and sought all-knowledge; he wished to gain what would benefit all beings; he wished to obtain the measureless wondrous pleasure of awakening; he forsook all minds that were not good; he ever delighted to amass all roots of good; he ever wished to rescue and guard all beings; he ever delighted to contemplate the way of sarvajña (all-knowledge); he ever delighted to cultivate the dharmas of all-knowledge; he satisfied what all beings vowed; he entered the great sea of the merit and virtue of all buddhas; he broke the mountain of all the karma of the māras and the obstructions of confusion; he practiced according with the teaching of all tathāgatas; he walked the unobstructed way of all-knowledge; he was already able to enter deeply the current of all-knowledge, and the current of all dharmas was ever present before him; his great vows were unending; he acted as a great man and abode in the dharmas of a great person; he amassed all the treasuries of good of the universal gate; he departed from all clinging; he was not stained by the objective realms of any world; and he knew that the nature of dharmas is like empty space.
Justly Requiting by Sustaining Power (Twelve), the Giving Being Even and Universal in Its Times (Chengguan’s Outline): Eight Thoughts, and No Sorting of Those Who Came
“Toward those who came to beg he raised the thought of them as an only child, raised the thought of them as father and mother, raised the thought of them as a field of merit, raised the thought of them as hard to come by, raised the thought of them as having done him kindness and benefit, and raised the thought of them as firm, the thought of them as teachers, and the thought of them as buddhas.
“He did not sort out their quarter or place, did not choose among their clans, did not select by their form and features; but as any came, in accord with what they desired, with a mind of great kindness, equally and without obstruction, he gave universally to all and caused them all to be satisfied: those who sought food and drink he gave food and drink; those who sought clothing he gave clothing; those who sought incense and blossoms he gave incense and blossoms; those who sought garlands and canopies he gave garlands and canopies; and banners and streamers, necklaces, palaces, gardens and parks, elephants and horses, carriages, couches and seats, coverlets and mattresses, gold, silver, maṇi, the manifold precious jewels, and all his storehouses, together with his retinue, his walled towns, and his villages — all these in this way he gave universally to beings.
Justly Setting Out the Former Matter of Raising the Mind (One), the Bodily Virtue of the One Who Raised the Mind (Chengguan’s Outline): That Daughter of an Elder
“At that time within this assembly there was the daughter of an elder, named Jewel Light, together with sixty maidens; and she was upright and lovely, one whom all delighted to look upon, her skin the color of gold, her eyes and her hair a deep blue, and her body gave forth a wondrous fragrance; from her mouth she uttered the sound of Brahmā, and she had the finest jewelled garments for her adornment; she ever harbored shame and conscience, her right mindfulness was undisturbed, she was furnished with dignified deportment, she was reverent toward her teachers and elders; she ever kept in mind the practice of according and the profound and wondrous practices; the Dharma she had heard she bore in mind and did not forget; the roots of good of her former lives flowed and moistened her mind, which was pure and vast like empty space; she comforted beings equally, ever saw the buddhas, and sought all-knowledge.
Justly Setting Out the Former Matter of Raising the Mind (Two), Justly Raising the Great Mind (Chengguan’s Outline): She Takes Off Her Necklace and Makes That Vow
“At that time Jewel Light the maiden, being not far from the king, joined her palms and bowed her head, and made this thought: ‘I have obtained good gain! I have obtained good gain! I today have been able to see a great good friend.’
“Toward that king she raised the thought of him as a great teacher, the thought of him as a good friend, the thought of him as furnished with kindness and compassion, and the thought of him as able to gather in. Her mind was upright, and great joy arose in her, and she took off the necklace from her body and held it up and offered it to that king, and made this vow, saying:
“‘Today this great king makes himself the place of reliance for measureless and boundless beings of ignorance; may I in the future be just like this. As with the Dharma that great king knows, the vehicle he rides, the way he cultivates, the marks of form he is furnished with, the wealth and property he has, and the assemblies he gathers in, which are boundless and unending, hard to overcome and hard to destroy — may I in the future obtain all of it just so. Wherever he is born, there may I be born along with him.’
Justly Setting Out the Former Matter of Raising the Mind (Three), the King Utters the Words of Gathering In (Chengguan’s Outline): Whatever You Want, I Will Give It to You
“At that time the great king, knowing that this maiden had raised such a mind, said to her: ‘Maiden! Whatever you desire, I will give it all to you. All that I have today I give away entirely, so that all beings may universally be satisfied.’
The Maiden Praises the King’s Virtue (Chengguan’s Outline) (One), the Loss While the King Had Not Yet Come Forth into the World (Six Verses)
“At that time Jewel Light the maiden, her mind of faith being pure and great joy arising in her, praised the king in verse, saying:
“‘In ages past this walled city, when the great king had not yet come forth into the world, was in no way to be delighted in, like the dwelling place of the hungry ghosts.
“‘Beings killed and harmed one another, stole and robbed, gave themselves to lewdness, spoke with a double tongue and told no truth, and uttered coarse and evil words without meaning,
“‘Craved the goods of others, were wrathful and harbored a poisonous mind, held wrong views and carried out unwholesome deeds, and at the end of life fell into the evil destinies.
“‘Because beings such as these were covered over by folly and dwelt within inverted views, the heavens were dry and let down no moisture.
“‘Because there was no seasonable rain, the hundred grains did not grow at all, the grasses and the trees withered away, and the springs and streams ran dry.
“‘While the great king had not yet risen in the world, the fords and the ponds were all dried up, and the gardens and parks were full of bones, so that they looked like the open wilds.
The Maiden Praises the King’s Virtue (Two), the Benefit of the King’s Rising in the World (Two Verses)
“‘The great king ascended the jewelled throne and vastly rescued the many multitudes, and oily clouds covered the eight quarters and rained universally, and all were soaked and refreshed.
“‘The great king came to govern the myriad people and universally cut off the manifold cruelties, punishments and prisons were all set aside, and the orphaned and solitary were all at peace.
The Maiden Praises the King’s Virtue (Three), Turning Loss into Virtue · Turning the Ten Evils (Ten Verses)
“‘In ages past the many beings each maimed and slew one another, drinking blood and eating flesh; now they all raise a mind of kindness.
“‘In ages past the many beings were poor and had little clothing, and used grass to cover themselves, and were hungry and worn like hungry ghosts.
“‘Now that the great king has risen in the world, the fine rice grows of itself, and wondrous garments grow within the trees, and men and women alike are adorned.
“‘In days past they contended for petty gain and in ways not the Dharma encroached upon one another and seized from one another; now they are alike in abundance, as though roaming in the garden of Śakra.
“‘In times past people committed evil deeds and craved and were stained where they had no right, and toward the wives of others and toward maidens they encroached and pressed in manifold ways.
“‘Now they see the women of others, upright and finely adorned, and their minds have no stain of clinging, like the gods of the Heaven of Contentment.
“‘In days past the many beings spoke false words and not the truth, contrary to the Dharma and without benefit, and with fawning and crooked speech they pleased the intents of others.
“‘The multitudes of today have all departed from the manifold evil words; their minds having become soft and gentle, the words they utter too are tamed and harmonious.
“‘In days past the many beings carried out wrong dharmas in manifold ways, joining their palms in reverence and bowing to cattle, sheep, dogs, and swine.
“‘Now they have heard the king’s right Dharma, have awakened in understanding and removed their wrong views, and comprehend that the recompense of suffering and of ease all arises from causes and conditions.
The Maiden Praises the King’s Virtue (Four), the Dependent and the Proper Being beyond Thinking (Seven Verses)
“‘The great king utters a wondrous sound, and those who hear it are all glad and delight in it; the sounds of Brahmā and of Śakra and the rest, none of them can match it.
“‘The great king’s canopy of many jewels stands far off within the empty space, held up by a shaft of lapis lazuli and covered over by a net of maṇi.
“‘Its golden bells give forth of themselves the harmonious and elegant sound of the Tathāgata, proclaiming the subtle and wondrous Dharma and extinguishing the doubts of beings.
“‘Next it also expounds at length the lands of the buddhas of the ten directions, and the tathāgatas and their retinues within all the manifold kalpas.
“‘And in their order it expounds the lands of the ten directions in the past, and all the many tathāgatas within those lands.
“‘And it gives forth a subtle and wondrous sound that reaches universally throughout the realm of Jambū, expounding at length the manifold distinctions of the karma of men and gods and the rest.
“‘When beings have heard it, they know for themselves the treasuries of the manifold karmas, and they depart from evil and diligently cultivate and dedicate and direct it to the Buddha’s awakening.
Setting Out the King’s Former Life (Chengguan’s Outline) (One), the End of the Age of the Former King (Four Verses)
“‘The king’s father was named Pure Light, the king’s mother was named Lotus Blossom Light, and at the time when the five turbidities appeared they were set in the royal position and governed all under heaven.
“‘At that time there was a vast garden, and within the garden were five hundred ponds, and each single pond had a thousand trees encircling it, and the blossoms of each spread over above it.
“‘Upon the banks of those ponds a hall of a thousand pillars was set up, and its railings and the rest of its adornments were in no way incomplete.
“‘At the end of the age evil dharmas arose, and for years on end no rain came down, and the ponds and streams all dried up, and the grasses and trees withered away.
Setting Out the King’s Former Life (Two), the Signs Preceding the King’s Rising (Eight Verses)
“‘Seven days before the king was born, marvelous and auspicious signs appeared beforehand; and those who saw them all made this thought in their minds: the one who saves the world is now about to come forth.
“‘At that time, in the middle of the night, the great earth quaked in six ways; and there was a pond of jewelled blossoms whose light appeared like the orb of the sun.
“‘Within the five hundred ponds the water of merit and virtue was full, and the withered trees all put forth branches, and blossoms and leaves flourished and grew thick.
“‘The waters of the ponds being full, they flowed abroad and spread everywhere, reaching universally throughout the land of Jambū, and there was nowhere not soaked and refreshed.
“‘The healing herbs and the manifold trees, the hundred grains and the sprouts and crops and the rest, their branches, leaves, blossoms, and fruits, all of them flourished.
“‘The ditches and pits and the mounds and hillocks, the manifold high and low places, all such ground as this — there was none of it not level.
“‘The brambles and the gravel and the rest, all the manifold defilements, all in a single thought turned into the jade of the many jewels.
“‘When beings saw these things they rejoiced and praised, and all said that they had obtained good gain, like a thirsty man drinking fine water.
Setting Out the King’s Former Life (Three), Justly Setting Out the Birth (Seven Verses)
“‘At that time that king Light, with a measureless multitude for his retinue, together made ready the Dharma carriage and roamed and looked upon the manifold gardens and parks.
“‘Within the five hundred ponds there was a pond named Gladness, and above the pond there was a Dharma hall, and the father-king dwelt here.
“‘The former king said to his lady: I remember that seven nights ago, in the middle of the night the great earth quaked, and within this place a light appeared.
“‘At that time within that pond of blossoms a thousand-petalled lotus blossom was born, its light shining like a thousand orbs of the sun, and above it reached straight to the summit of Sumeru.
“‘Vajra was its stalk, and the gold of the Jambū River was its dais, and the many jewels were its blossom-petals, and wondrous fragrance made its filaments and stamens.
“‘The king was born upon that blossom, his body upright and seated cross-legged, adorned with the marks and signs, and revered by the deva-spirits.
“‘The former king greatly rejoiced, and entered the pond and himself took him up in his hands, and holding him up handed him to his lady: your son is to be rejoiced over.
Setting Out the King’s Former Life (Four), the Benefit after His Birth (Eight Verses)
“‘The jewel treasuries all welled up, and the jewelled trees brought forth wondrous garments, and heavenly music played beautiful notes and filled the empty space.
“‘All the many beings raised great joy, and joining their palms declared it a rare thing: excellent, O rescuer and guardian of the world!
“‘The king at that time sent forth the light of his body and illumined all universally, and was able to cause the darkness of the four continents to be wholly gone and their sicknesses to be extinguished.
“‘The yakṣas and the piśācas, the poisonous vermin and the manifold evil beasts, all that wished to harm men, all hid themselves away.
“‘Evil repute, the loss of good gain, unlooked-for calamity, and being held by sickness — the manifold sufferings such as these were extinguished, and all rejoiced.
“‘All that were of the kinds of beings looked upon one another as father and mother, departed from evil and raised a mind of kindness, and single-mindedly sought all-knowledge.
“‘He shut fast the manifold evil destinies and opened and showed the road of men and gods, proclaimed sarvajña (all-knowledge), and delivered the many multitudes.
“‘We, having seen the great king, have universally obtained good gain; and those without refuge and without a guide, all of them have gained ease.’
The Great King Sets Forth His Praise · The Practice of Giving Gathers and Sustains (Chengguan’s Outline): To Be Able to Believe and Know the Merit and Virtue of Another Is a Rare Thing
“At that time, when Jewel Light the maiden had finished praising in verse King Canopy of the Fullness of the Sound of All Dharmas, she circled him measureless times, joined her palms and bowed her head, bent her body in reverence, and withdrew to stand at one side.
“At that time that great king said to the maiden: ‘Excellent, maiden! That you are able to believe and know the merit and virtue of another is a rare thing. Maiden! All beings are unable to believe and know the merit and virtue of another. Maiden! All beings do not know how to repay kindness, are without wisdom, their minds turbid and scattered, their natures not clear and bright, having from the first no strength of resolve and falling back besides from the practice they had cultivated; persons such as these neither believe nor know the merit and virtue, the spiritual powers, and the wisdom that the bodhisattvas and the tathāgatas possess. Maiden! You today with certainty seek and go toward awakening, and are able to know such merit and virtue of a bodhisattva. You today have been born within this Jambudvīpa and have raised up a valiant mind and universally gather in beings; your effort will not be spent in vain, and you too shall accomplish merit and virtue such as this.’
“When the king had praised the maiden, with his own hand he conferred priceless jewelled garments upon Jewel Light the maiden and her retinue, and to each one he said: ‘Put on this garment.’ At that time the maidens set both knees upon the ground and received them up with both hands and placed them upon their heads, and only then put them on; and having put on the garments, they circled the king to the right, and from within the jewelled garments there came forth universally the light of all the constellations. When the multitude saw this, they all spoke in this way: ‘These daughters are all upright, like the pure devas of the night adorned with the constellations.’
Joining Ancient and Present (Chengguan’s Outline): Who That King Was, and Who That Maiden Was
“Son of good family! That King Canopy of the Fullness of the Sound of All Dharmas of that time — was he some other person? He is the present Vairocana Tathāgata, the Worthy One, the Perfectly and Rightly Awakened. King Light is King Śuddhodana. The lady Lotus Blossom Light is Lady Māyā. Jewel Light the maiden is my own self.
“The beings that that king at that time gathered in by the four means of gathering are all the bodhisattvas within this assembly, all of whom have gained non-retrogression in anuttarā-samyak-saṃbodhi, or dwell in the first ground and on to the tenth ground, furnished with the manifold great vows, amassing the manifold dharmas that aid the way, cultivating the manifold wondrous practices, provided with the manifold adornments, gaining the manifold spiritual powers, dwelling in the manifold liberations, and within this assembly seated within the manifold palaces of the wondrous Dharma.”
The Night Goddess’s Second Set of Verses (One), Making Clear What She Is Able to Know (Nine Verses)
At that time the night goddess Who Opens the Blossoms of All Trees, for the sake of Sudhana the youth and wishing to set forth once again this meaning of the liberation, spoke in verse, saying:
“I have a vast eye, and see universally within all the seas of lands in the ten directions the beings that revolve in the five destinies.
“And I see too those buddhas seated beneath the tree of awakening, their spiritual powers filling the ten directions, expounding the Dharma and delivering beings.
“I have a pure ear, and hear universally all sounds, and hear too the Buddha expounding the Dharma, and rejoice and receive it in faith.
“I have the knowledge of others’ minds, without a second and without obstruction, and am able in a single thought to comprehend entirely the seas of the minds.
“I have gained the knowledge of former lives, and am able to know within all kalpas my own self and others, and to distinguish them all clearly.
“In a single thought I know the kalpas as many as the dust motes of the seas of lands, and the buddhas and the bodhisattvas within them, and the kinds of beings of the five paths.
“I call to mind and know how those buddhas first raised the vow of awakening, and on to their cultivating the manifold practices, each and every one of them complete.
“And I know how those buddhas accomplished the way of awakening, and with manifold skillful means turned the wheel of Dharma for the great assemblies.
“And I know all the seas of vehicles that those buddhas have, and whether the right Dharma abode in the world for long or briefly, and whether the beings delivered were many or few.
The Night Goddess’s Second Set of Verses (Two), the Concluding Exhortation (One Verse)
“Through measureless kalpas I have studied and cultivated this Dharma gate; I today expound it for you, and you, son of the Buddha, should study it.
Humbling Herself and Pointing to the Superior (Chengguan’s Outline): I Know Only This One
“Son of good family! I know only this bodhisattva liberation gate of giving birth to the light of vast joy.
“As for the many bodhisattva-mahāsattvas, they draw near to and make offerings to all the buddhas, enter the great sea of the vows of all-knowledge, and satisfy the seas of all the vows of all the buddhas; they gain valiant knowledge, and within one bodhisattva ground universally enter the sea of all bodhisattva grounds; they gain pure vows, and within one bodhisattva practice universally enter the sea of all bodhisattva practices; they gain the power of ease, and within one bodhisattva liberation gate universally enter the sea of all bodhisattva liberation gates. How then could I know or expound their practices of merit and virtue?
Pointing Out the Friend Who Comes Next (Chengguan’s Outline): Within This Place of the Way There Is Yet Another Night Goddess
“Son of good family! Within this place of the Way there is a night goddess named Great Vow, Vigor, and Power Who Rescues All Beings. Go there and ask her: how is a bodhisattva to convert beings and cause them to go toward anuttarā-samyak-saṃbodhi? How is he to purify and adorn all buddha-lands? How is he to serve all tathāgatas? How is he to cultivate all the dharmas of the Buddha?”
Cherishing Her Virtue and Taking Leave (Chengguan’s Outline)
At that time Sudhana the youth bowed to the night goddess’s feet, circled her numberless times, gazed up at her earnestly, and took his leave and departed.
這一節的形狀：問的是行，答的是一段往事
善財到第三十七位善知識這裡，問的還是老問題——「云何學菩薩行？云何得一切智？」但這一節的答法與前面諸子都不同：夜神先講自己夜裡做的事，立了法門之名，答了法門的業用，接著善財追問一句「其已久如」，於是本節後半約四分之三成了一段本生——一個叫一切法音圓滿蓋的王，一場大布施，一位獻出瓔珞的長者女。到最末一句才揭曉：那位女就是說話的這位夜神自己。
澄觀科此節作四分，說「初二可知。第三「夜神言」下授已法界。於中四：一顯法行、二立法名、三明業用、四辨根深」。四分之中，前三分共約本節四分之一，第四分「辨法根深」獨佔其餘。
要排一個誤解：以為本生段是故事，正文在前面的法義。若如此，經文不必用這麼長的篇幅。善財問的是「久如」——時間；夜神答的是一段事——那一次發心的現場。『時間之問，用一件事來答』，這是本節的骨。落到地上：問一個人修行多久了，最實的答案不是年數，是那一刻他心裡起了什麼。
見敬諮問：他是帶著上一位的法門走來的
本節起手一句不是走路，是「入菩薩甚深自在妙音解脫門，修行增進」。前一位善知識所授之門，善財是入了、而且在上面又進了一步，才往這一位這裡來。
夜神的依報也一併寫出：身在「眾寶香樹樓閣之內妙寶所成師子座上」，百萬夜神圍繞。李通玄就這一處依報下表法之語，說「表眾寶樹是眾行，明依報」，又說「妙寶師子座者，表妙用無畏行也」——樹是行，座是用；這是通玄之表詮，不是經文自標。
排一個誤解：以為參學是一站換一個題目。經文的次第正相反——前一站所入之門，是走到這一站的腳。落到地上：離開一位善知識之後那段路上心裡帶著什麼，決定了到下一位那裡看得見什麼。
顯法行（一）：日光沒了之後，路上還有人
夜神自陳的第一件事，範圍極窄也極具體：「日光已沒，蓮華覆合，諸人眾等罷遊觀時」——天黑了，蓮花合了，遊人散了。這時候山上、水邊、城裡、野外還有種種眾生想回家，而她所作的是「我皆密護，令得正道，達其處所，宿夜安樂」。
要注意兩個字：「密護」。不是現身、不是說法，是暗中護著。澄觀科此段為『先明安樂眾生行』，說本分「先明安樂眾生行」。安樂眾生行在利益眾生行之前——先讓人回得了家，再談斷惡修善。
排一個誤解：以為菩薩之行必是說法度生。此段所作的事只有一件——令人夜裡走上正路、平安到家。落到地上：一位善知識最初給人的，往往不是法義，是讓人先能安穩地過這一夜。
顯法行（二）：先給恐怖，再給善根
第二段轉入利益眾生行。對象是「盛年好色，憍慢放逸，五欲自恣」的人；所作的第一件事是「我為示現老、病、死相，令生恐怖，捨離諸惡」。
這裡有一個容易被讀漏的次第：先示無常令生恐怖，然後才「復為稱歎種種善根，使其修習」。恐怖不是目的，是打開門的手。門一開，隨即是十一對藥病：慳吝對布施、破戒對淨戒、瞋恚對大慈、惱害對忍辱、懈怠對精進、散亂對禪定、惡慧對般若、樂小乘對大乘、樂著三界對願波羅蜜、福智微劣多留礙對力波羅蜜、心闇無慧對智波羅蜜。澄觀科此段說「先總、後「為慳吝」下別顯十度治十蔽障」——所謂十度，是六度之外更加方便、願、力、智四者，此段末三對正落在願、力、智三度上。
排一個誤解：以為「示現老病死」是嚇人。經文明說所示者是「相」，所令捨者是「諸惡」，隨後即是十度之教。落到地上：真的無常觀，後面必接得上一條可修之路；接不上的，只是恐懼。
立法名：喜從哪裡來
法門之名是「菩薩出生廣大喜光明解脫門」。澄觀於此立名處特別解釋這個「喜」有兩重來源，說「此有二意：一望前，稱己益物悲智之心，故生大喜」，又說「二者望後，照佛攝生廣大悲智，故生大喜」。
前一重，是回望自己上面所作的密護與十度之教——自己的悲智之心得遂，所以喜。後一重，是向下看見佛攝受眾生的廣大悲智——見佛之所為，所以喜。『自己做得成，一種喜；看見佛在做，又一種喜。』後一重是本節真正要展開的，因為接下來整段業用講的都是「如來普攝眾生巧方便智」。
排一個誤解：以為「喜」是修行得力後的情緒。此處之喜有明確所緣——前緣自行、後緣佛行。落到地上：檢驗自己的法喜，看它有沒有所緣；沒有所緣的高興，過一夜就沒了。
明業用（一）：善財問的是「境界」，問的其實是分齊
善財問「此解脫門境界云何」。澄觀就這一問下了一句解釋，說「問中，以是業用分齊，故云境界」——所謂「境界」，問的是這個法門的業用到什麼地步、界限在哪裡。
答分三層。第一層總標，澄觀說「謂知佛攝生之智為業用分齊」——這個解脫的業用就是「知佛攝生之智」。第二層略顯普攝之相。第三層廣顯巧方便智。
排一個誤解：以為問「境界」是問感受。經文自身的答法就是最好的注腳——答的全是佛往昔怎麼做，不是入定時看見什麼。落到地上：問一個法門「境界如何」，該聽的是它能做到什麼，不是它感覺如何。
明業用（二）：十個「故」字——一切樂都是如來的
略顯普攝之相一段，句式極整齊：「一切眾生所受諸樂」，下接十句，句句以「故」結——如來威德力故、順如來教故、行如來語故、學如來行故、得如來所護力故、修如來所印道故、種如來所行善故、依如來所說法故、如來智慧日光之所照故、如來性淨業力之所攝故。
這十句是本節最硬的一句法義：眾生所受的一切樂，沒有一件不是從如來來的。首句說「皆是如來威德力故」；次七句從眾生這邊說——順、行、學、得、修、種、依，都是眾生在做的事；後二句從佛這邊說——日光之照、性淨業力之攝，是佛在做的事。『眾生所作，仍是佛所與；佛所與者，還須眾生去順。』兩邊合起來才是「普攝」。
排一個誤解：以為這是把眾生的努力都歸功於佛。經文的十句裡有七句主語是眾生。落到地上：受用一分安樂時，能想起它從哪裡來，這一分安樂就不會成為憍慢的資本。
明業用（三）：憶念之所以能作證
第二層答完，善財沒有再問，夜神自己徵起：「云何知然？」——你怎麼知道是這樣？她的答案是「我入此出生廣大喜光明解脫，憶念毘盧遮那如來、應、正等覺往昔所修菩薩行海，悉皆明見」。
澄觀把這一層的意思說得很清楚，說「後釋意云：我見如來從因至果，大悲巧攝，故知樂由佛生」。所以這個解脫門的業用不是別的，正是能明見佛從因到果一路是怎麼攝受眾生的；見到了那一路，才敢說一切樂由佛生。
排一個誤解：以為「憶念」是回想自己的往事。此處所憶念者是佛的往昔行海，不是自己的。落到地上：一個判斷若沒有現量作底，就只是推論；本節把現量放在這裡，整段業用才立得住。
明業用（四）：他當初看見的那一幅圖
廣顯之中先總後別。別顯先講「發善巧普攝之心」，而發心必先有所見。所見者，是「一切眾生，著我、我所，住無明闇室，入諸見稠林」，被貪愛所縛、忿怒所壞、愚癡所亂、慳嫉所纏，生死輪迴，貧窮困苦，「不得值遇諸佛菩薩」。
澄觀科此為『先見發心之境』，說「先見發心之境，沈苦集故」——所見者是苦諦與集諦。相對地，下面所發之心是「令得滅道」——澄觀說「後「見如是」下正發救心，令得滅道」。四諦在這一段裡是分成兩截用的：所見是苦集，所發是滅道。
排一個誤解：以為發心從願起。此段的次第是先見後發——沒有那一眼，那一念起不來。落到地上：一個人的悲心有多實，看他看見過什麼，不看他說過什麼。
明業用（五）：二十一句「心」，首句是「得」，次六句是「不」
正發救心一段，逐句以「心」結，共二十一句。首句是「起願得一切妙寶資具攝眾生心」——先要有東西可給。接著六句卻全是減法：於眾事離執著、於境界無貪染、於所有無慳吝、於果報無希望、於榮好無羨慕、於因緣無迷惑；加上第二句願眾生資生之物無所乏，共七句；再連首句願得妙寶資具，前八句同成一組。
要注意這一組的位置：它夾在『願得妙寶資具』與後面十三句大慈大悲之間。『先願有得給的，再願自己不黏在給的東西上，然後才敢起大慈大悲。』第九句起轉入「起觀察真實法性心」，澄觀於此下判語，說「先並起慈悲、後「起觀察」下雙運悲智」——前面是悲，從觀察法性起是悲智雙運。
其下諸句次第井然：救護一切眾生、深入一切法漩澓、平等大慈、方便大悲、為大法蓋普覆眾生、以大智金剛杵破煩惱障山、增長喜樂、究竟安樂、雨一切財寶、平等方便成熟、滿足聖財，末句歸到「起願一切眾生究竟皆得十力智果心」——從給一件資具起，到願人得佛的十力智果止。
排一個誤解：以為布施之心只要肯給。此段二十一句裡有六句在講不執著、不希望、不羨慕。落到地上：給得出去是第一步，給完了心不在那上面，才是這一段所說的「心」。
明業用（六）：現大神變，而「不求其報」
心起之後是行。行的樣子是「得菩薩力，現大神變」，遍法界虛空界，在一切眾生前「普雨一切資生之物」，隨其所欲悉滿其意，而且「不悔不吝，無間無斷」。
這一段最關鍵的一句在後半：「皆令得出生死苦難，不求其報」。所給的是資生之物，所要的卻是令人出生死；而給了之後不求回報。更進一步的是「淨治一切眾生心寶，令其生起一切諸佛同一善根」——所給之物是外財，所成之事是眾生心裡的那一顆寶。
排一個誤解：以為財施與法施是兩件事，財施只得福。此段明說財施之所成是「一切諸佛同一善根」。落到地上：一件物給出去時心裡想的是什麼，決定了它是布施還是交易。
明業用（七）：十個「念念」
攝生周遍一段，以「念念」起句者十——念念成熟眾生、念念嚴淨佛剎、念念普入法界、念念遍虛空界、念念普入三世、念念成就調伏之智、念念恒轉法輪、念念恒以一切智道利益眾生、念念於一切世界盡未來劫現佛成正覺、念念於一切世界一切諸劫修菩薩行不生二想。其後別有一句「念念修行諸菩薩行」，繫在世界海一段之末。
澄觀判此段之意，說「後「菩薩如是念念」下辨攝生周遍，即廣大義」——法門之名叫「廣大喜」，「廣大」二字的經據就在這裡。
其下所謂世界之相，是一組整齊的兩兩相對：穢而兼淨／淨而兼穢，一向雜穢／一向清淨，或小或大，或麁或細，或正或側，或覆或仰。菩薩於這樣的一切世界中修行、入位、現力、現三世佛身。『不揀世界，是廣大的另一面。』
排一個誤解：以為「念念」是形容速度。此段所配的十件事各不相同，是說一念之中這十件同時在作。落到地上：真正的廣大不是做得多，是不揀處所。
明業用（八）：雜明種種行——觀機在前，化法在後
最後一層是雜明種種行。澄觀分之為二，說「先明觀機，彰苦集無涯」，後顯修行無量。觀機一段所見與前面那一幅圖同一機軸——不修功德、無有智慧、著我我所、無明翳障、不正思惟、入諸邪見、不識因果、順煩惱業，墮生死險難深坑。
化法一段句式分明：先四句「為說」——為說諸因果門、為說業報不相違反、為說於法證入之處、為說一切眾生欲解——第五句作「及說一切受生國土」；後接十餘句「令其」——令其不斷佛種、守護佛教、捨離諸惡，乃至令其得入佛自在門、觀見如來威德、安住菩薩智慧。「為說」是給法，「令其」是使人自己走。
排一個誤解：以為化度就是說法。此段「為說」只有四句（連「及說」一句共五），「令其」十餘句。落到地上：說給人聽是最容易的一段，難的是說完之後人真的動了。
辨法根深（一）：這一問問到了底
善財第二問只有一句：「聖者發阿耨多羅三藐三菩提心，其已久如？」
夜神的答不是年數，是先說這件事有多難知：「此處難信、難知、難解、難入、難說，一切世間及以二乘皆不能知。」澄觀就這五個「難」逐一配了所以然，說「非常見聞故難信，非聞慧境故難知，非思修故難解難入，上皆心緣處滅故」，又說「難說者，言語道斷故」——難信是因為不是平常見聞得到的，難知是因為不是聞慧的境，難解難入是因為不是思修所及，都到了心緣處滅的地步；難說則是言語道斷。
澄觀又特別點出一層：這件事之所以難知，不只因為年代久遠。他說「一標難知，非唯久遠難知，抑亦當時發心已得深法，滿佛境故」——當時那一發心就已經得了深法、滿了佛境，這才是難知的真正理由。
排一個誤解：以為「久如」難答是因為年數太大。澄觀已明說不是。落到地上：一個人發心的那一刻有多深，比他發心了多少年更難說得清。
辨法根深（二）：能知者的名單
「唯除」以下是一長串揀擇，澄觀說「三「唯除」下揀去能知，即善財之類」——所揀出來的，正是善財這一類人。
名單的次第值得看：先是外緣——諸佛神力所護、善友所攝；次是資糧——集勝功德、欲樂清淨；再次是四種「無」——無下劣心、無雜染心、無諂曲心、無能壞心；然後是四種「發起」——得普照耀智光明心、發普饒益諸眾生心、起必成就一切智心、不樂一切生死樂心；最後十二句以「能」起——能求諸佛妙樂、能滅眾生苦惱、能修佛功德海、能觀諸法實性、能具清淨信解、能超生死暴流、能入如來智海、能決定到無上法城、能勇猛入如來境界、能速疾趣諸佛地位、能即成就一切智力、能於十力已得究竟，末以「能持、能入、能了」三字收。
其下自徵自答：「何以故？此是如來智慧境界，一切菩薩尚不能知，況餘眾生！」澄觀於此說「以是佛境故，權教菩薩尚不能知，況前劣耶」——他把經文的「一切菩薩」讀作權教菩薩，這是澄觀之判。
排一個誤解：以為說了「難知」就是不說。經文緊接著就是「然我今者，以佛威力……隨汝所問，為汝宣說」。落到地上：先說明白這件事有多難，再說——這是負責任的說法，不是推託。
辨法根深（三）：第一頌二十一偈的骨架
長行說完，繼以偈頌。澄觀把這二十一偈的分法交代得很細，說「二十一偈，分二：初十九偈頌歎深難說、後二偈頌承力為說」，前十九偈之中又分四段，說「初一偈頌標深難說；二有三偈頌不知人；三有一偈超頌前釋，以是佛境故，惑者不知；四有十四偈總頌揀去能知，次第頌前佛力所護等」。他末了還加一句「恐繁不配，說者隨宜」——後十四偈與前面長行名單的逐一配對，他不細配，留給講的人自己斟酌。
首偈「佛子汝所問，甚深佛境界」直承長行之「難說」。次三偈是「不知人」：一偈舉貪恚癡憍慢，一偈舉慳嫉諂誑，一偈舉著蘊界處與計於有身、見倒想倒——三類人，三種不知的理由。
排一個誤解：以為長行有了頌是重複。澄觀所判的「超頌」正說明頌的次第與長行不同——第五偈是跳過去頌前面的徵釋。落到地上：頌不是長行的節錄，是同一義的另一種排法。
辨法根深（四）：一偈超頌——佛境界本自寂靜
第五偈是全頌的樞紐：「佛境界寂靜，性淨離分別，非著諸有者，能知此法性。」
前四偈說的是『誰不能知』，這一偈說的是『為什麼不能知』——因為佛境界本身寂靜、性淨、離分別，而所說的那些人執著諸有。『所知者離分別，能知者滿是分別，所以不相應。』澄觀判此偈為超頌前面的徵釋，說「以是佛境故，惑者不知」。
排一個誤解：以為「離分別」是要人不思考。此偈說的是佛境界的體性，不是修行的方法。落到地上：知道所求之法是什麼樣子，才知道自己現在的心為什麼夠不著它。
辨法根深（五）：十四偈的能知者——從家世到解脫
第六偈起十四偈，順著長行的名單一路頌下來。前八偈中七偈以「是彼之境界」「智眼之境界」收句（餘一偈收句作「聞此法歡喜」），說的是能知者的相：生於諸佛家、為佛所守護、持佛法藏；親近善知識、愛樂白淨法、勤求諸佛力；心淨無分別猶如大虛空而慧燈破諸闇；以大慈悲意普覆世間而一切皆平等；歡喜心無著、一切皆能捨、平等施眾生；心淨離諸惡、究竟無所悔、順行諸佛教；了知法自性及諸業種而其心無動亂；勇猛勤精進、安住心不退、勤修一切智。
後六偈換了句式，其中五偈以「之解脫」收句，各給那樣的人一個名字：「此證悟者之解脫」「此慧燈者之解脫」「此正道者之解脫」「此普賢者之解脫」，中間一偈說普入法界門而「心畢竟無分別」，末偈說法界微塵中悉見如來坐道樹而稱「此無礙眼之解脫」。八偈說相，六偈說解脫——『先說他是什麼樣的人，再說他得的是什麼樣的解脫。』
排一個誤解：以為這十四偈是排比堆疊，讀一偈可以類推其餘。句式在第十四偈換過一次，收句從「境界」轉成「解脫」，正是不可類推之處。落到地上：讀長排比時，最該留心的是它在哪裡換了口氣。
辨法根深（六）：末二偈——先讚善財，再說我承佛力
末二偈頌承力為說。前一偈是對善財說的：「汝於無量大劫海，親近供養善知識，為利群生求正法，聞已憶念無遺忘。」——先認可問的人夠格。後一偈才是自己的立場：「毘盧遮那廣大境，無量無邊不可思，我承佛力為汝說，令汝深心轉清淨。」
兩偈合起來是一個完整的說法姿態：所說者不可思議，說者不敢自任，聽者已有資格。『不是我能說，是我承佛力說；不是誰都能聽，是你已經聽得。』
排一個誤解：以為「承佛力」是謙辭。前面長行已明說「唯除諸佛神力所護」，承佛力是這個法門本身的條件。落到地上：說法時知道自己憑什麼在說，這一句就不是客套。
承力正酬（一）：時處佛興——先把座標交代清楚
本生起句是「乃往古世，過世界海微塵數劫，有世界海，名：普光明真金摩尼山」，其中有佛出現，名「普照法界智慧山寂靜威德王」。澄觀科此為『總顯發心時處佛興』，說「初總顯發心時處佛興」。
其下一段是層層下推的數：世界海中有世界微塵數世界種，一一世界種有世界微塵數世界，一一世界皆有如來出興，一一如來說世界海微塵數修多羅，一一修多羅授佛剎微塵數菩薩記。『先把舞臺鋪到無邊，再把鏡頭落到一個四天下。』
排一個誤解：以為這一段數目是渲染。它的作用是定位——下面所要說的那一個王都，是在這樣無量之中的哪一點。落到地上：說一件往事之前先交代它在什麼時候什麼地方，這是說得負責任的樣子。
承力正酬（二）：鏡頭落到一個王都
別舉本生時處一段，逐層縮小：世界種名「普莊嚴幢」，世界名「一切寶色普光明」，以現一切化佛影摩尼王為體，形如天城，住一切寶華海上，而且「淨穢相雜」；其中有須彌山微塵數四天下，最處其中的一個名「一切寶山幢」；其閻浮提中有王都名「堅固妙寶莊嚴雲燈」，一萬大城圍繞。
然後是人：閻浮提人壽萬歲時，有王名「一切法音圓滿蓋」，五百大臣、六萬采女、七百王子，威德普被閻浮提內而「無有怨敵」。澄觀就這位王的身分下了一句判，說「初明大王治化，即鐵輪王，故云閻浮」——因為所統唯閻浮一洲，所以判為鐵輪王。這是澄觀依輪王四種之制所作之判。
排一個誤解：以為「無有怨敵」是後面苦難的反面。經文接著寫的災難不是敵國來的，是劫末五濁起。落到地上：外面沒有敵人，不等於治得住這個世間。
承力正酬（三）：五濁與那一片哭聲
五濁一段，澄觀逐句配濁名，說「壽命短促即命濁」，「「資財」下眾生濁，「不修」下煩惱濁，「任情」下見濁」，又說「劫濁則通三」——劫濁不別配一句，是通貫其三。
災相是連鎖的：不修十善、專作惡業、更相忿諍、互相毀辱，於是「風雨不時，苗稼不登」，於是園林草樹枯槁、人民匱乏、多諸疫病。最後所有人「咸來共遶王都大城」，四面高聲大呼——舉手的、合掌的、以頭扣地的、搥胸的、屈膝長號的、踊身大叫的。
他們對王說的話裡有十一個「想」：得安樂想、得所愛想、得活命想、得攝受想、得寶藏想、遇津梁想、逢道路想、值船筏想、見寶洲想、獲財利想、昇天宮想。『這十一個想不是他們求什麼，是他們把王當成什麼。』
排一個誤解：以為五濁是背景交代。澄觀明說這是「五濁為因，感三災果」，而其下即接「悲境現前」——這一片哭聲就是大王發心的所緣境。落到地上：一個人發大心的現場，多半不好看。
承力正酬（四）：十句「哀哉眾生」
王聽了這番話，「得百萬阿僧祇大悲門，一心思惟，發十種大悲語」。十句的句式完全一致：先一句「哀哉眾生」指出所苦，中一句「我當云何」自問，末一句「令其」說出所期。
十苦的次第是有層的：生死大坑、煩惱逼迫、生老病死恐怖、世間眾怖、無有智眼常為身見疑惑所覆、常為癡闇迷惑、常為慳嫉諂誑所濁、長時漂沒生死大海、諸根剛彊難可調伏、猶如盲瞽不見道路。十願的落點也各不同：住一切智地、安住一切善業、身心安隱、住一切智道、決疑見翳膜、照見一切智城、證得清淨法身、得上菩提彼岸、具足諸佛神力、得入一切智門。
要注意中間那一句自問——「我當云何」。十句裡沒有一句是『我要救他』，全是『我該怎麼救』。『悲心到了實處，說出來的一定是方法之問。』
排一個誤解：以為大悲是一種情緒。此段每一句都有一個具體的所苦與一個具體的所期。落到地上：真的悲，會逼出一個『怎麼辦』。
承力正酬（五）：從擊鼓宣令到捨身
發語之後即是行。「擊鼓宣令」四字之後是一句話：「我今普施一切眾生，隨有所須悉令充足。」澄觀科其下所行之施為八，第一即「一施令彌布」——先講施物之遍布。
所施之物由外而內三層。第一層是財：金銀瑠璃摩尼、衣服飲食、華香瓔珞、宮殿屋宅、床榻敷具，乃至建大光明摩尼寶幢「其光觸身，悉使安隱」，並施一切病緣湯藥。第二層是所依：村營、城邑、山澤、林藪。第三層才是最重的——「妻子、眷屬及以王位」，以至「頭、目、耳、鼻、脣、舌、牙、齒、手、足、皮、肉、心、腎、肝、肺」，「內外所有，悉皆能捨」。
排一個誤解：以為捨身之句是誇張。經文把它放在最末一層，前面兩層都是實物，次第是從有餘到無餘。落到地上：捨的次第說明了一件事——不是先捨最難的，是一路捨到那裡。
承力正酬（六）：施會之地與座上的人
其下三段依次是施會大敷、施主超倫、施田雲集。施會之處在城東門「摩尼山光明」之外，地廣博清淨平坦，「無諸坑坎、荊棘、沙礫」，寶樹行列，華網香網彌覆，百千億那由他音樂器恒出妙音；經文末以一句收：「悉是菩薩淨業果報」。
座上的人也一併寫：師子座十寶為地、十寶欄楯、十種寶樹圍繞，寶蓋垂瓔珞，寶鈴恒出妙音而且「勸諸眾生修行善業」——連鈴聲都在勸善。王處其上，形容端正，那羅延身不可沮壞，「於財及法悉得自在」。
排一個誤解：以為這幾段是鋪陳排場。經文自己給了判語——「悉是菩薩淨業果報」；場面是果，不是為了好看。落到地上：一個布施的場地布置成什麼樣子，本身就是布施的一部分。
承力正酬（七）：來的人怎麼看王，王怎麼看來的人
施田雲集一段寫來的人：種種國土、種種族類、種種形貌、種種衣服、種種言辭、種種欲樂，一同來會。他們對王的評語是三句：「此王是大智人、是福須彌、是功德月」——一句說智，兩句用比喻說福與德。
接著是王這一邊的十種心：悲愍、歡喜、尊重、善友、廣大、相續、精進、不退、捨施、周遍。這十心裡最不像布施的是「尊重心」與「善友心」——來乞的人，王卻尊重他、把他當善友。『被給的人在王眼裡不是受惠者。』澄觀科此段為『施心殷重』。
排一個誤解：以為布施的重點在所施之物。此段十心無一句說物。落到地上：給的時候心裡怎麼看對方，比給了多少更難修。
承力正酬（八）：一須臾的歡喜，勝過諸天無量劫
「彼王見諸乞者，心大歡喜經須臾頃」，這一須臾的歡喜，經文用一長串天王之樂來比：忉利、夜摩、兜率陀盡百千億那由他劫所受快樂比不上；善化天王無數劫、自在天王無量劫、大梵天王無邊劫之梵樂、光音天王難思劫、遍淨天王無盡劫、淨居天王不可說劫之寂靜樂，「悉不能及」。
比法是兩重的：一重比時間——彼是無量劫，此是一須臾；一重比高下——從欲界六天一路比到色界淨居天的寂靜樂。『時間最短的一邊贏了，因為所樂者不同。』諸天之樂是受，這一須臾之喜是予。
排一個誤解：以為這是誇大布施的功德。經文比的是「樂」的體性，不是果報的大小。落到地上：真正比較兩種快樂，該問的是它從哪裡生出來。
承力正酬（九）：仁慈孝友喻——本節唯一的一個「譬如」
本節只有一處用「譬如」，就在這裡：「譬如有人仁慈孝友，遭逢世難，父母、妻息、兄弟、姊妹竝皆散失，忽於曠野道路之間而相值遇，瞻奉撫對，情無厭足。」——亂世失散的一家人，忽然在荒路上撞見了。經文隨即合喻：「時，彼大王見來求者，心生歡喜，亦復如是。」
這個喻選得極準。所比的不是施主與乞者，是失散的親人重逢；不是『我有東西可以給你』的歡喜，是『你還在』的歡喜。而且經文特別點出這個人先是「仁慈孝友」——是這樣的人，重逢才會有這樣的情。
排一個誤解：以為喻只是修辭。此喻定住了前一段十心的性質——尊重心、善友心之所以可能，是因為在王眼裡來乞的人是失而復得的親人。落到地上：布施最難的一關不是捨物，是改變自己看對方的眼睛。
承力正酬（十）：他的歡喜是「因善知識」
喻後一段回到王自身，第一句就給了來源：「其王爾時，因善知識，於佛菩提，解欲增長，諸根成就，信心清淨，歡喜圓滿。」——這一切的因是善知識。澄觀科此下二段為『施願廣深』與『施慧玄微』。
其下自徵「何以故」，答以一長串：勤修諸行、求一切智、願利益一切眾生、願獲菩提無量妙樂，常樂積集善根、常願救護眾生、常樂觀察薩婆若道，入一切佛功德大海、破一切魔業惑障山，「已能深入一切智流，一切法流常現在前」，大願無盡、為大丈夫、住大人法，末以三句收：「離一切著，不染一切世間境界，知諸法性猶如虛空」。
排一個誤解：以為這一段在誇王。它是在解釋前面那一須臾的歡喜為什麼那麼重——因為它背後是這一整串。落到地上：一次布施能有多深的歡喜，取決於布施之前那個人已經站在哪裡。
承力正酬（十一）：八種想，與不揀擇
施時均普一段先列八想：「生一子想，生父母想，生福田想，生難得想，生恩益想，生堅固想、師想、佛想」。八想之中，一子想與父母想是親屬之情，福田、難得、恩益是利益之想，堅固、師、佛三想則已是敬事之想——來乞的人到最後被看成佛。
其下是三個「不」：「不揀方處，不擇族類，不選形貌」，隨有來至，如其所欲。所施之物再列一遍：求飲食者施飲食，求衣服者施衣服，求香華者施香華，求鬘蓋者施鬘蓋，以至幢幡瓔珞、宮殿園苑、象馬車乘、床座被褥、金銀摩尼、一切庫藏，及諸眷屬、城邑、聚落。
排一個誤解：以為八想是修觀之法。經文把它放在「不揀方處」之前——先改看法，才做得到不揀。落到地上：能不揀擇來者，靠的不是意志，是把對方看成什麼。
正顯發心本事（一）：那位長者女是誰
至此本生的主角才出場。澄觀科『正顯發心本事』分六，說「第四正顯發心本事，中六：一發心身德」，其下依次是女正發大心、王發攝言、女讚王德、大王述讚、施行攝持。
第一分寫她的身德：長者女名「寶光明」，與六十童女俱，端正姝妙，皮膚金色，目髮紺青，身出妙香，口演梵音；接著是德——「常懷慚愧，正念不亂，具足威儀，恭敬師長」，所聞之法憶持不忘，「宿世善根流潤其心」，清淨廣大猶如虛空，等安眾生，常見諸佛，求一切智。
排一個誤解：以為身相之描寫只是形容美貌。經文的次第是相在前、德在後，而德的最末三句是等安眾生、常見諸佛、求一切智。落到地上：一個人被記住的樣子，是相與德一起被記住的。
正顯發心本事（二）：她先說了兩遍「我獲善利」
她「去王不遠，合掌頂禮」，心裡先起一念：「我獲善利！我獲善利！我今得見大善知識。」——同一句說了兩遍。接著是四想：大師想、善知識想、具慈悲想、能攝受想。
然後才是動作：脫身瓔珞奉王，並發願。願文分兩截：前一截說王——「今此大王為無量無邊無明眾生作所依處」；後一截說自己——「願我未來亦復如是」，如彼大王所知之法、所載之乘、所修之道、所具色相、所有財產、所攝眾會，「願我未來悉得如是」，末句是「隨所生處，皆隨往生」。
這一段是本節的心臟。善財問的是「發心久如」，這裡就是那一次發心的現場——不是聞法而發，是見人而發；所發之願不是求果，是求同他一樣。
排一個誤解：以為發菩提心必從法義起。此處所緣是一個人。落到地上：見到一個人做的事，心裡起了『願我也如此』——這一念就是發心。
正顯發心本事（三）：王的回答只有兩句
王知道她發了這樣的心，答的話極短：「童女！隨汝所欲，我皆與汝。我今所有，一切皆捨；令諸眾生，普得滿足。」
短得值得注意。她要的其實不是物，是「願我未來亦復如是」；王卻仍以「隨汝所欲，我皆與汝」作答。澄觀科此為『王發攝言』——這是攝受之語。『她求的是道，王答的是施——因為在這位王，施就是他的道。』
排一個誤解：以為王沒有聽懂她的願。下文王讚女之語明說「汝能信知他人功德，是為希有」，可見他聽懂了。落到地上：有些人答問題的方式就是繼續做他一直在做的事。
女讚王德（一）：二十五偈裡的前六偈——王未出時
女讚之偈五十二，澄觀分為兩段，說「偈中，五十二偈，分二：初二十五偈總顯王德、後「王父」下二十七偈顯王本生」。前二十五偈又分四，說「初六偈明王未興時損、次二偈明王興世之益、三有十偈翻損成德即翻十惡、四有七偈明依正難思」。
前六偈寫王未出時：城邑「一切不可樂，猶如餓鬼處」；眾生相殺害、竊盜、婬佚、兩舌、麁惡言、貪愛他財、瞋恚毒心、邪見不善行，「命終墮惡道」；因愚癡覆蔽、住顛倒見而「天旱不降澤」；因無時雨而百穀不生、草木枯槁、泉流乾竭；末偈寫景——「園苑多骸骨，望之如曠野」。
要看清楚這六偈的因果鏈：惡行在前，天旱在後。『不是天不下雨所以人作惡，是人作惡所以天不下雨。』這是本段所立的次第。
排一個誤解：以為這是把自然災害歸咎於道德。偈文說的是共業與依報的關係，不是個別歸咎。落到地上：一群人怎麼活，會變成他們所住的地方是什麼樣子。
女讚王德（二）：兩偈說興世之益
次二偈極簡：「大王昇寶位，廣濟諸群生，油雲被八方，普雨皆充洽」；「大王臨庶品，普斷諸暴虐，刑獄皆止措，惸獨悉安隱」。
前偈用雨——正接上前六偈的「天旱不降澤」，前面旱，這裡雨；後偈用刑獄與惸獨（孤獨無依的人）——前面暴虐，這裡刑獄止措。兩偈把前六偈的兩條線各接了一條。
排一個誤解：以為『油雲普雨』只是頌德的套語。它與前段的旱是一對，不可分讀。落到地上：讚一個人的功德，最實的方式是指出他到來之前那裡是什麼樣子。
女讚王德（三）：十偈翻十惡
第三段十偈，澄觀判為「翻損成德即翻十惡」——把前面所列的十惡一條一條翻過來。偈文的句式極整齊，六組「往昔／今」對照：往昔相殘害飲血噉肉，今悉起慈心；往昔貧窮少衣、飢羸如餓鬼，今秔米自然生、樹中出妙衣；昔日競微利非法陵奪，今時竝豐足如遊帝釋園；昔時人作惡侵逼他妻童女，今見他婦人而「心無染著，猶如知足天」；昔日妄言諂曲，今日「其心既柔軟，發語亦調順」；末一組是昔日行邪法禮牛羊犬豚，今聞王正法「悟解除邪見，了知苦樂報，悉從因緣起」。
末組最重：前面幾組翻的是行，這一組翻的是見——從禮拜畜類到了知因緣。『行可以由境改，見要由法改。』所以這一組不說豐足，說「聞王正法」。
排一個誤解：以為十偈是十惡逐條對翻，一惡一偈。實際上是六組對照句，翻的內容涵蓋殺盜婬妄語兩舌惡口綺語與貪瞋邪見。落到地上：治世的最後一步不是讓人不做惡，是讓人明白為什麼不做。
女讚王德（四）：七偈說依正難思
第四段七偈，澄觀判為「明依正難思」——依報與正報都不可思議。正報一面說王的音聲：「大王演妙音，聞者皆欣樂；梵釋音聲等，一切無能及。」依報一面說王的寶蓋：逈處虛空、瑠璃為幹、摩尼網覆，其中金鈴「自然出，如來和雅音，宣揚微妙法，除滅眾生惑」。
其下三偈說這音聲所說的內容：說十方諸佛剎一切諸劫中如來并眷屬，說過去十方剎及彼國土中一切諸如來，又「普遍閻浮界，廣說人天等，種種業差別」。末偈說聽者之益：「眾生聽聞已，自知諸業藏，離惡勤修行，迴向佛菩提。」
排一個誤解：以為讚王之偈只是頌世間功德。這七偈的落點是「迴向佛菩提」。落到地上：一位在世間治世的人，能不能把人帶到出世間去，看的是他讓人聽見了什麼。
顯王本生（一）：後二十七偈——先王的末世
「王父」以下二十七偈轉入王的本生。澄觀分為四段，說「初四偈明先王世末、次八偈明王興先相、三有七偈正顯誕生、四有八偈生後之益」。
初四偈：王父名淨光明，王母名蓮華光，「五濁出現時，處位治天下」；當時有廣大園，園有五百池，一一千樹遶；池岸上建千柱堂，欄楯莊嚴無不備；然後是「末世惡法起，積年不降雨，池流悉乾竭，草樹皆枯槁」。
這四偈與前面二十五偈的頭六偈是同一個景——旱。但這一次的旱是為了襯下面的瑞相：池要先乾，才好說它忽然滿。
排一個誤解：以為重複寫旱是贅筆。前一處的旱是王未出世的果，這一處的旱是王將出世的前景。落到地上：同一件事在不同的位置上，說的是不同的話。
顯王本生（二）：八偈說先相
「王生七日前，先現靈瑞相」——見者心念「救世今當出」。中夜大地六種動，有一寶華池「光明猶日現」；五百池內功德水充滿，枯樹生枝、華葉榮茂；池水盈滿流演一切處，普及閻浮地；藥草諸樹、百穀苗稼枝葉華果「一切皆繁盛」；溝坑堆阜種種高下處「莫不皆平坦」；荊棘沙礫諸雜穢「皆於一念中，變成眾寶玉」；眾生見是歡喜讚歎，「咸言得善利，如渴飲美水」。
八偈的次第是由一處而遍：先一池，次五百池，次流演一切處，次普及閻浮地，然後才是草木、地形、雜穢。『瑞相不是奇景，是那一片乾了很久的地忽然重新能活。』
排一個誤解：以為瑞相是為了證明此人不凡。偈文所寫的每一相都是眾生的實益——水、穀、平地、無雜穢。落到地上：一個人來到世間的徵驗，看的是周圍的人有沒有活得好一點。
顯王本生（三）：七偈說誕生
七偈寫誕生。光明王與眷屬遊觀園苑，五百池內有池名「慶喜」，池上有法堂，父王住在那裡。先王對夫人說：我記得七夜之前，中宵地震動，這裡有光現。話音才落，那華池內千葉蓮華出，「光如千日照，上徹須彌頂」；華以金剛為莖、閻浮金為臺、眾寶為葉、妙香作鬚蘂；「王生彼華上，端身結跏坐，相好以莊嚴，天神所恭敬」；先王大歡喜，入池自撫掬，捧著交給夫人：「汝子應欣慶」。
這一段最動人的是最後一偈的動作——先王自己下池去捧。前面七日的瑞相、千日之光、須彌之頂，全收在一個父親彎腰捧起孩子的動作裡。
排一個誤解：以為誕生段是神話。它的寫法一路從天象落到人事，末句是家人之語。落到地上：再大的因緣，落地時也是具體的一件小事。
顯王本生（四）：八偈說生後之益
末八偈說王生後之益：寶藏涌出、寶樹生妙衣、天樂充滿虛空；一切眾生大歡喜，合掌稱希有「善哉救護世」；王放身光普照一切，「能令四天下，闇盡病除滅」；夜叉、毘舍闍、毒蟲惡獸凡欲害人者「一切自藏匿」；惡名、失善利、橫事、病所持「如是眾苦滅」；凡是眾生類「相視如父母，離惡起慈心，專求一切智」；「關閉諸惡趣，開示人天路，宣揚薩婆若，度脫諸群生」；末偈是女自己的話：「我等見大王，普獲於善利，無歸無導者，一切悉安樂。」
八偈的次第由物而人、由人而道：先寶藏衣樂，次身光除病，次惡類藏匿，次眾苦滅，然後是眾生相視如父母、離惡起慈心，最後是薩婆若與度脫。末偈落回說話的人自己——她是那「無歸無導者」中的一個。
排一個誤解：以為末偈是套語作結。前面七偈說的是眾人，末偈說的是「我等」。落到地上：讚歎到最後能把自己放進去，這一讚才不是旁觀。
大王述讚：能信知他人的功德，是希有事
女讚畢，遶無量匝、合掌頂禮、曲躬恭敬，却住一面。澄觀就女讚之科說「初標心淨、次發口言、後展身禮口言」——心、口、身三業。
王的答語有一個重點：「善哉！童女！汝能信知他人功德，是為希有。」隨即說明何以希有——「一切眾生，不能信知他人功德」；那些人「不知報恩，無有智慧，其心濁亂，性不明了，本無志力，又退修行」，所以「不信不知菩薩如來所有功德神通智慧」。最後轉回她身上：「汝今決定求趣菩提，能知菩薩如是功德」，並記她「功不唐捐，亦當成就如是功德」。
其下是施行攝持：王以無價寶衣手自授與，諸童女雙膝著地、兩手承捧、置於頂上然後而著；著衣已右遶於王，「諸寶衣中普出一切星宿光明」，眾人見之，說她們「如淨夜天星宿莊嚴」。
排一個誤解：以為王讚的是她的布施。王明說所讚者是「信知他人功德」——是那一份能認得出別人好處的能力。落到地上：能真心讚歎別人，比做出同樣的事更少見。
結會古今：說話的這個人，就是那個女
「爾時一切法音圓滿蓋王者，豈異人乎？」——這一問之後是四句對號：那位王是今毘盧遮那如來，光明王是淨飯王，蓮華光夫人是摩耶夫人，「寶光童女者，即我身是」。
到這一句，前面一大段本生的性質全變了。她所講的不是一個古老的傳說，是她自己那一次發心；她所讚的那位王，就是她此刻正在為善財解說的那位如來。而她獻瓔珞時所發「願我未來亦復如是」之願，答案就在她現在的身分裡——她成了夜裡守路的神，仍在做『密護』的事。
其下還有一句常被讀過去的：那位王當時以四攝法所攝之眾生，「即此會中一切菩薩是」，皆於菩提得不退轉，或住初地乃至十地。當年施會上那些來乞的人，如今在這個道場裡。
排一個誤解：以為結會古今只是身分揭曉。它同時回答了善財最初的問題——「其已久如」。落到地上：一個人現在在做的事，往往就是他很久以前那一念的樣子。
夜神第二頌：九偈明能知，一偈結勸
末頌十偈。澄觀說「但是總相顯已能知，於中先九明能知、後一結勸」。
前九偈逐一自陳所具之智：廣大眼普見十方剎海五趣輪迴者，亦見諸佛菩提樹下坐；清淨耳普聞一切聲，亦聞佛說法；他心智「無二無所礙」，一念悉了諸心海；宿命智能知一切劫自身及他人；一念知剎海微塵劫中諸佛菩薩五道眾生；憶知諸佛始發菩提願乃至修諸行一一圓滿；知諸佛成就菩提道以種種方便轉法輪；知諸佛所有諸乘海、正法住久近、眾生度多少。
這九偈正是前面全段業用的印證：她說「憶念毘盧遮那如來、應、正等覺往昔所修菩薩行海，悉皆明見」，靠的就是這幾種智。末偈結勸：「我於無量劫，修習此法門；我今為汝說，佛子汝應學。」
排一個誤解：以為自陳諸智是自誇。九偈之後緊接的是「汝應學」——所陳者是可學之法，不是不可及之德。落到地上：說自己所得，若落點在勸人學，那就不是誇耀。
謙己推勝與指示後友
謙己一句是「我唯知此菩薩出生廣大喜光明解脫門」。所推之勝分三對：「得勇猛智，於一菩薩地，普入一切菩薩地海」「得清淨願，於一菩薩行，普入一切菩薩行海」「得自在力，於一菩薩解脫門，普入一切菩薩解脫門海」——地、行、解脫門三者，各是從一入一切。她自己所知的是「一」，所推的是「一切」。
指示後友是同一道場中的另一位夜神，名「大願精進力救護一切眾生」。所付的問句有四：云何教化眾生令趣菩提、云何嚴淨一切佛剎、云何承事一切如來、云何修行一切佛法——比善財初來時所問的兩句多了兩句。『問題被善知識加長了，這是參學往前走的樣子。』
末段是禮辭：「頂禮其足，遶無數匝，慇懃瞻仰，辭退而去。」
排一個誤解：以為謙己是客套。三對「於一……普入一切」是有具體所指的，不是泛言不及。落到地上：知道自己所得的是哪一門，也知道那一門之外還有海——這兩件事要同時知道。
承衍
本節之文，向下所開之流有三條。
其一是寄位之線。澄觀於此節之首標「第七開敷一切樹華夜神，寄遠行地」，是把這一位善友配在十地的第七遠行地上。這個配當不是經文自標，而是澄觀承古德之科——他在總論五相時明說是「光統等師皆配地位」。
澄觀明判
二說既舉，澄觀先許兩說各有其理：「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。」接著下了判語：「然無次位中不礙次位，顯位是常規，配亦無失。」——在無次位之中不礙次位，顯位本是常規，所以配位也沒有什麼過失；然後才說「且依古德配為五相」。讀者於此當知：澄觀不是兩說並陳而不表態，他明判配位為無失，只是不以此廢掉不配之說。寄位是一種讀法，而這一種讀法是澄觀自己許可的。
法藏就六十本亦以此友屬第七遠行地，其科作「第七遠行地知識內，初舉法勸修中三：先指後位、次頌前法、三善財得利益」，並於示己法界一分立五目——顯法義、立法名、明業用、辨根深、結自分。法藏之釋不止於立名。辨根深一分，他點出善財何以能知：「初一句佛力加持為緣，依善知識等明內行高勝為其因，方可得知」——外有佛力為緣，內有行高為因，二者合而後可知；難知不是不可知，是有條件的可知。本生段他以三果配之：「行十惡等，造苦因也。死入惡道，明受異熟果也。命短等，明受等流果也」，其下更明增上果——五濁不是背景，是一整串因果。長者女脫瓔珞一節，他釋作「示背世間榮華之報」，而置王前發願是「悕同出世菩薩大行」——脫下來的是世間榮華的果報，求的是出世菩薩的大行。末以一句結此一地：「遠行地竟。」
智儼《搜玄記》就六十本之名形亦有本友之專釋，起手一句就把名、位、法門三事一併判定：「第七夜天名開敷樹華，即七地菩薩位也，入無量歡喜智足光明法門。」其科與澄觀不同軌：正入一分先開自分與仰推勝分，自分中又分五——總明法門德用、正明法門名體、明法門大用、明發心得法久近因緣、結。而法門德用一分他又分三：令得世間樂、令得出世離苦行、令成善法行——這三層正是本節前半「密護」與「十度」二段的骨。末頌十偈他分作三：前五以五通自在知諸佛出世之事，次四以漏盡智通知出世之法，末一勸修。
澄觀《演義鈔》於本友之疏有逐句之申。寄位一事他申其所以：「謂至無相住功用後邊，出過世間二乘道故。」三災一事他先分二類——大三災是水火風壞器世界，小三災是飢饉、疾疫、刀兵——而特別限定此處經文所指：「今此明約少分災耳」，不是劫末人壽十歲時之三災，是少分往往多起者。這一限定要緊：五濁段的災相不是世界末日，是一個時代反覆出現的飢荒與疫病。十悲一事他分總別：初一句總明三求眾生皆墮生死深坑，餘九為別；別中又先分邪理與行邪二類，行邪八句再配三求——初五悲欲求眾生、次二悲有求眾生、後一悲邪梵行求眾生。末以一句收：「上十悲中皆有所對能治」——十句悲語，句句有其所對之苦與能治之法，不是十句同義的感嘆。
李通玄於〈入法界品〉本友有逐段之科，不是不分科：正入當位法門一分他長科為五段——正申所求、授與自行法門、答入此法門境界、欲說發心久近難信、答發心來久如；隨文釋義一分又立四門，自劫數、世界海名、佛名、世界種次第而下；末以推德三門指後友。此地之行與所治他說得最明：「以方便波羅蜜為主，餘九為伴，以治處染淨二心大悲處生死不自在障，令得自在。」法門名他也有釋：「此位四攝四無量心法方始徹故。」至於〈十地品〉第七遠行地下之五門通論——釋地名目、修何行門、善財表法、得何界解脫、隨文釋義——那是釋這一地之文，不是釋這一友之科，讀時當分作二處：他釋地名說此地「以無作智慧入一切世間，等眾生行普令遍周，故名遠行地」，明所修說「此地修方便波羅蜜」。四家所繫之位相同，而分科之骨互異。
其二是釋名之線。法藏釋此友之名，分約位與約事二途，說「開敷樹花者，若約位，此地是有行有開發無相住故名也」，又說「約事，此天在香樹樓閣中故立此名」——一從地行說，一從所住之處說。李通玄則作表法之釋，說「名開敷樹華者，表於無相妙慧之樹開敷普賢行華」，又說「亦是開敷一切眾生無明行樹華令成普賢行華故」——樹是無相妙慧，華是普賢之行，而所開敷者兼及眾生的無明行樹。二家並錄不判。法藏又記此門之名在天竺本作「生廣喜處知足光明菩薩解脫」，與八十本「出生廣大喜光明解脫門」異形，並存。澄觀自己則於〈世主妙嚴品〉主夜神一段回頭會通本友之名，說「一切開敷，即普發也」——「開敷」二字之義落在一個「普」字上；他又就法門名之「喜」說「佛以福智滿足物心，則含喜名藏」——喜之所以為喜，是佛以福智把眾生的心填滿了，含著這個喜，所以叫「藏」。
其三是本生與異譯之線。此節後半的本生大段，六十本與四十本俱有，而人名與法門名各異：六十本結會古今處作「一切法師子吼圓蓋妙音王」，四十本此友名多「安樂主」三字。結會一段三本同中有異：所指之人三本相同——那位王是今毘盧遮那，那位童女是說話的夜神自己；而王名六十本作「師子吼圓蓋妙音」、四十本作「大師子吼妙音聲」，八十本則無「師子吼」三字。父王與夫人一節，三本都出（淨飯王、摩耶夫人）。童女一節，八十本與四十本明文自指，六十本結會略而不結，法藏已明錄其略。所攝眾生之結，八十本作「即此會中一切菩薩是」，四十本作「即此佛會大道場中一切菩薩雲集者是」而其下更列十地與眾會之德，六十本則作「時國人者，今大眾是也」——同一段結會，人相同而收句各有其軌。三本詳略與名相之異，並錄不判，不強判孰為原本。
智儼《孔目章》於善知識序次表中列此友為「三十八夜天名開敷樹華」，是序次之錄，非釋義；但同書〈十地證位方便〉一節另有本友之實釋：「第七知識。約一乘別教。於成佛處。善巧方便。真俗雙觀。修因感果自在法門義。」——善巧方便是這一地之行，真俗雙觀是這一行的眼。此處之「第七」是十地證位方便之第七，與序次表之「三十八」不是同一口徑，二數不相混計。
一節之文，前半答「行」，後半答「久如」。而答「久如」的方式，是把一個人領到自己發心的那一天去看一遍。看完了才知道：她今天夜裡在路上做的事，和那一天她脫下瓔珞時所發的願，是同一件事。
The Shape of This Section: What Is Asked Is Practice, What Is Answered Is a Passage of the Past
Sudhana comes to his thirty-seventh good friend, and what he asks is still the old question — “How is a bodhisattva to learn the bodhisattva practices? How is he to gain all-knowledge?” But the way this section answers is unlike that of all the sections before it: the night goddess first tells of what she herself does at night, sets up the name of her Dharma gate, and answers upon the working of that gate; then Sudhana presses with a single clause, “how long has it been now,” and thereupon the latter half of this section, about three quarters of the whole, becomes a passage of a former life — a king named Canopy of the Fullness of the Sound of All Dharmas, one great giving, and a daughter of an elder who offers up her necklace. Only at the very last clause is it disclosed: that maiden is this night goddess who is speaking.
Chengguan outlines this unit in four passages, saying, “The first two may be understood. Third, from ‘the night goddess said’ onward is the conferring of her own Dharma realm. Within it there are four: first, the displaying of the practice of the Dharma; second, the setting up of the name of the Dharma; third, the making clear of the working; fourth, the discriminating of the depth of the root.” Of the four passages, the first three together are about a quarter of this section, and the fourth, the discriminating of the depth of the root of the Dharma, takes up all the rest by itself.
A misreading must be set aside: that the passage of the former life is a story and the real text is the doctrine before it. Were it so, the scripture text would not need so long a stretch. What Sudhana asks after is “how long ago” — time; what the night goddess answers with is one matter — the very scene of that raising of the mind. ‘A question upon time, answered with a deed’: this is the bone of this section. Brought down to the ground: when one asks how long a person has practiced, the truest answer is not a number of years but what arose in his mind at that one moment.
Seeing, Paying Respect, and Inquiring: He Comes Carrying the Dharma Gate of the One Before
The opening clause of this section is not a walking but an “entering the bodhisattva liberation gate of the profound and unhindered wondrous sound, and advancing in his practice.” The gate conferred by the good friend before this one — Sudhana has entered it, and moreover has gone a step further upon it, and only then comes to this one.
The night goddess’s dependent recompense is written out along with it: her body is “within a storeyed pavilion made of many jewelled fragrant trees, upon a lion seat made of wondrous jewels,” with a million night goddesses circling her. Li Tongxuan sets down words of symbolizing the Dharma upon this very place of the dependent recompense, saying, “it symbolizes that the many jewelled trees are the manifold practices; this makes clear the dependent recompense,” and saying further, “the lion seat of wondrous jewels symbolizes the practice of wondrous function without fear” — the trees are the practices and the seat is the function; this is Tongxuan’s symbolic gloss, not something the scripture text sets forth of itself.
A misreading to be set aside: that in going to study, each station means a change of subject. The order of the scripture text is just the contrary — the gate entered at the last station is the foot with which one walks to this one. Brought down to the ground: what a person carries in his mind upon the road after leaving one good friend decides what he will be able to see when he reaches the next.
Displaying the Practice of the Dharma (One): When the Sunlight Is Gone, There Are Still People on the Road
The first matter the night goddess tells of herself is exceedingly narrow in its range and exceedingly concrete: “the sunlight has already sunk away, the lotus blossoms have folded their petals, the multitudes of people have left off their roaming and looking” — the sky has darkened, the lotuses have closed, the wanderers have dispersed. At this hour there are still beings upon the mountains, beside the waters, in the cities, in the open country who wish to return home; and what she does is “all of them I secretly protect, causing them to walk upon the right road, to reach the place they are going, and to be at ease through the night.”
Two graphs are to be marked: “secretly protect.” It is not showing her body and not expounding the Dharma; it is guarding in the dark. Chengguan outlines this passage as ‘first, the making clear of the practice of bringing beings to ease’, saying that this portion is “first, the making clear of the practice of bringing beings to ease.” The practice of bringing beings to ease stands before the practice of benefiting beings — first let people get home, and only then speak of cutting off evil and cultivating good.
A misreading to be set aside: that a bodhisattva’s practice must be the expounding of the Dharma and the delivering of beings. What is done in this passage is one thing only — to cause people to walk the right road at night and to reach home in safety. Brought down to the ground: what a good friend first gives a person is often not doctrine but the means to pass this one night in peace.
Displaying the Practice of the Dharma (Two): First Give Fear, Then Give Roots of Good
The second passage turns to the practice of benefiting beings. Its object is those “in the flush of their years and fair of face, arrogant and heedless, giving themselves over to the five desires at will”; and the first thing done is “I display for them the marks of old age, of sickness, and of death, causing fear to arise and causing them to forsake the many evils.”
Here is an order easily read past: first the showing of impermanence so that fear arises, and only then “I further praise for them the many kinds of roots of good, so that they cultivate them.” Fear is not the end; it is the hand that opens the door. The door once opened, there follow at once the eleven pairs of remedy and ailment: stinginess against giving, breaking the precepts against pure discipline, anger against great kindness, vexing and harming against patience, indolence against vigor, scatteredness against meditative concentration, evil discernment against wisdom, delight in the Lesser Vehicle against the Great Vehicle, delight and clinging in the three realms against the perfection of vows, weak and lowly merit and knowledge with many hindrances against the perfection of power, and a dim mind without knowledge against the perfection of knowledge. Chengguan outlines this passage, saying, “first the general, and after, from ‘to the stingy’ onward, the particular displaying of the ten perfections curing the ten veiling obstructions” — what is called the ten perfections are the six perfections with skillful means, vows, power, and knowledge added to them, and the last three pairs of this passage fall precisely upon the three perfections of vows, power, and knowledge.
A misreading to be set aside: that “displaying old age, sickness, and death” is a frightening of people. The scripture text says plainly that what is displayed are “marks” and that what is to be forsaken are “the many evils,” and that thereupon comes the teaching of the ten perfections. Brought down to the ground: a true contemplation of impermanence must have a road that can be cultivated joined onto its far end; what cannot be so joined is merely dread.
Setting Up the Name of the Dharma: Where the Joy Comes From
The name of the Dharma gate is “the bodhisattva liberation gate of giving birth to the light of vast joy.” Chengguan, at this place of setting up the name, gives a particular gloss upon this “joy” as having two sources, saying, “this has two meanings: first, looking back, the mind of compassion and knowledge that benefits creatures answers to itself, and therefore great joy is born,” and saying further, “second, looking forward, it illumines the vast compassion and knowledge with which the Buddha gathers in beings, and therefore great joy is born.”
The former is a looking back upon the secret protecting and the teaching of the ten perfections that she has done above — her own mind of compassion and knowledge has had its way, and therefore there is joy. The latter is a looking forward and a seeing of the vast compassion and knowledge with which the Buddha gathers in beings — she sees what the Buddha does, and therefore there is joy. ‘That one’s own work succeeds is one kind of joy; that one sees the Buddha at work is another kind of joy.’ The latter is what this section will truly open out, for the whole passage of the working that follows tells of nothing but “the Tathāgata’s knowledge of skillful means by which he universally gathers in beings.”
A misreading to be set aside: that “joy” is a feeling that comes when practice takes hold. The joy here has a clearly named object — the former condition is one’s own practice, the latter the Buddha’s. Brought down to the ground: to test one’s own delight in the Dharma, look whether it has an object; a gladness without an object is gone by the next morning.
Making Clear the Working (One): Sudhana Asks after the ‘Realm’, and What He Is Really Asking Is the Bound and Measure
Sudhana asks, “what is the realm of this liberation gate.” Chengguan sets down one clause of gloss upon this very question, saying, “within the question, because it is the bound and measure of the working, it says ‘realm’” — what is called “realm” asks how far the working of this Dharma gate reaches and where its bound lies.
The answer divides into three layers. The first is the general setting forth, of which Chengguan says, “that is, that knowing the Buddha’s knowledge of gathering in beings is the bound and measure of the working” — the working of this liberation is just “knowing the Buddha’s knowledge of gathering in beings.” The second layer is the brief displaying of the marks of universal gathering in. The third is the broad displaying of the knowledge of skillful means.
A misreading to be set aside: that to ask after the “realm” is to ask after a feeling. The scripture text’s own way of answering is the best gloss upon it — what it answers is wholly how the Buddha acted in ages past, not what was seen upon entering concentration. Brought down to the ground: when one asks of a Dharma gate “what is its realm,” what should be listened for is what it can bring about, not what it feels like.
Making Clear the Working (Two): Ten Graphs of ‘Because’ — All Ease Is the Tathāgata’s
The passage of the brief displaying of the marks of universal gathering in is of an exceedingly even clause form: “all the many kinds of ease that all beings receive,” and there follow ten clauses, clause after clause closing with “because” — because of the power of the Tathāgata’s majestic virtue, because of according with the Tathāgata’s teaching, because of practicing the Tathāgata’s words, because of studying the Tathāgata’s practice, because of gaining the power the Tathāgata guards them with, because of cultivating the way the Tathāgata has sealed, because of planting the good the Tathāgata has practiced, because of relying upon the Dharma the Tathāgata has spoken, because of being illumined by the sunlight of the Tathāgata’s wisdom, because of being gathered in by the power of the Tathāgata’s nature-pure karma.
These ten clauses are the hardest point of doctrine in this section: of all the ease that beings receive there is not one item that does not come from the Tathāgata. The first clause says “all because of the power of the Tathāgata’s majestic virtue”; the next seven clauses speak from the side of beings — according, practicing, studying, gaining, cultivating, planting, relying, all of them things beings do; the last two clauses speak from the side of the Buddha — the illumining by the sunlight, the gathering in by the power of nature-pure karma, which are things the Buddha does. ‘What beings do is still what the Buddha gives; what the Buddha gives must still be accorded with by beings.’ Only when both sides are joined is there “universal gathering in.”
A misreading to be set aside: that this credits the Buddha with all the effort of beings. In the scripture’s ten clauses there are seven whose subject is beings. Brought down to the ground: when one enjoys some measure of ease and is able to remember where it came from, that measure of ease will not become the capital of arrogance.
Making Clear the Working (Three): Why Calling to Mind Can Serve as Witness
The second layer being answered, Sudhana does not ask again; the night goddess raises the question herself: “how is it known to be so?” — how do you know that it is thus? And her answer is, “I enter this liberation of giving birth to the light of vast joy and call to mind the sea of bodhisattva practices that Vairocana Tathāgata, the Worthy One, the Perfectly and Rightly Awakened, cultivated in ages past, and I see it all clearly.”
Chengguan states the meaning of this layer very plainly, saying, “afterward the gloss says in its meaning: I see the Tathāgata from cause to fruit gathering in skillfully with great compassion, and therefore I know that ease is born of the Buddha.” So the working of this liberation gate is nothing other than to be able to see clearly how the Buddha, all the way from cause to fruit, gathered beings in; having seen that whole way, she dares to say that all ease is born of the Buddha.
A misreading to be set aside: that “calling to mind” is a recollecting of one’s own past. What is called to mind here is the Buddha’s sea of practice in ages past, not her own. Brought down to the ground: a judgment without direct perception beneath it is only an inference; this section sets direct perception right here, and only so does the whole passage of the working stand.
Making Clear the Working (Four): The Picture He Saw at the Outset
Within the broad displaying, first the general and after the particular. The particular displaying speaks first of “raising the mind of skillful universal gathering,” and the raising of the mind must first have something seen. What is seen is “all beings clinging to a self and to what belongs to a self, dwelling within the dark chamber of ignorance, entering the dense thickets of the many views,” bound by craving, ruined by wrath, disturbed by delusion, entangled by stinginess and envy, revolving in birth and death, poor and in distress, “unable to meet with the buddhas and the bodhisattvas.”
Chengguan outlines this as ‘first, the seeing of the objective realm in which the mind is raised’, saying, “first the seeing of the objective realm in which the mind is raised, because they are sunk in suffering and its arising” — what is seen is the truth of suffering and the truth of arising. Answering to it, the mind raised below is to “cause them to gain cessation and the path” — Chengguan says, “after, from ‘having seen a state of things such as this’ onward, the just raising of the mind of rescue, causing them to gain cessation and the path.” The four truths are used in this passage in two halves: what is seen is suffering and arising, what is raised is cessation and the path.
A misreading to be set aside: that raising the mind begins from a vow. The order of this passage is first the seeing and then the raising — without that one glance, that one thought cannot arise. Brought down to the ground: how real a person’s compassion is, is seen in what he has seen, not in what he has said.
Making Clear the Working (Five): Twenty-One Clauses of ‘Mind’ — the First Clause Is ‘Gain’, the Next Six Are ‘Without’
In the passage of the just raising of the mind of rescue, clause after clause closes with “mind,” twenty-one in all. The first clause is “he raised the mind of wishing to gain all wondrous jewelled goods with which to gather in beings” — first there must be something to give. Then six clauses that follow are all subtraction: apart from clinging in all matters, without craving and staining in all objective realms, without stinginess toward all that is possessed, without hope as to all fruits of karma, without envy as to all glory and beauty, without confusion as to all causes and conditions; with the second clause, of wishing that beings might not lack the things that nourish life, they make seven; and with the first clause, of wishing to gain wondrous jewelled goods, the first eight clauses together make a single group.
The place of this group is to be marked: it is set between ‘wishing to gain wondrous jewelled goods’ and the thirteen clauses of great kindness and great compassion that follow. ‘First wish to have something to give; then wish not to be stuck to the thing given; and only then dare to raise great kindness and great compassion.’ From the ninth clause it turns into “he raised the mind that contemplates the true nature of dharmas,” and Chengguan sets down his judgment here, saying, “first kindness and compassion are raised together; after, from ‘he raised the mind that contemplates’ onward, compassion and knowledge are carried on together” — what goes before is compassion, and from the contemplating of the nature of dharmas onward it is compassion and knowledge carried on together.
The clauses that follow are in a well-set order: rescuing and guarding all beings, entering deeply the whirlpools and back-currents of all dharmas, equal great kindness, great compassion by skillful means, being a great canopy of Dharma universally sheltering beings, breaking with the vajra-club of great knowledge the mountain of the afflictive obstructions, increasing joy and ease, ultimate ease, raining down all wealth and jewels, ripening by equal skillful means, satisfying with the wealth of the noble ones; and the last clause returns to “he raised the mind that wishes all beings ultimately to gain the fruit of the knowledge of the ten powers” — from the giving of a single article of livelihood, to the wish that a person gain the knowledge of the Buddha’s ten powers.
A misreading to be set aside: that a mind of giving needs only the willingness to give. Among the twenty-one clauses of this passage there are six that tell of not clinging, not hoping, and not envying. Brought down to the ground: to be able to give it away is the first step; that the mind is not left upon it when the giving is done is the “mind” this passage speaks of.
Making Clear the Working (Six): Displaying Great Spiritual Transformations, and Yet ‘Not Seeking Their Repayment’
After the mind is raised comes the practice. The look of the practice is that he “gained the power of a bodhisattva and displayed great spiritual transformations,” filling the Dharma realm and the realm of empty space, and before all beings “universally rained down all the things that nourish life,” satisfying their intent in accord with all they wished for, and moreover “without regret and without grudging, without gap and without break.”
The most crucial clause of this passage lies in its latter half: “causing them all to gain release from the hardships of birth and death, and not seeking their repayment.” What is given are the things that nourish life; what is wanted is that people come forth from birth and death; and having given, he seeks no return. A further step is “he washed and put in order the mind-jewel of all beings, causing them to raise up the very same roots of good as all the buddhas” — what is given is outward wealth, and what is brought about is that one jewel within the minds of beings.
A misreading to be set aside: that the giving of wealth and the giving of Dharma are two matters, and that the giving of wealth gains merit only. This passage says plainly that what the giving of wealth brings about is “the very same roots of good as all the buddhas.” Brought down to the ground: what is in the mind at the moment a thing is handed over decides whether it is giving or a transaction.
Making Clear the Working (Seven): Ten ‘In Thought After Thought’
In the passage of the all-pervadingness of the gathering in of beings, the clauses opening with “in thought after thought” are ten — in thought after thought ripening beings, purifying and adorning buddha-lands, universally entering the Dharma realm, filling the realm of empty space, universally entering the three times, accomplishing the knowledge that subdues, constantly turning the wheel of Dharma, constantly benefiting beings with the way of all-knowledge, displaying in all worlds throughout the kalpas of the future the buddhas accomplishing perfect awakening, and in all worlds and all kalpas cultivating the bodhisattva practices without giving rise to a second thought. After them there stands separately the one clause “in thought after thought cultivating the manifold bodhisattva practices,” fastened to the end of the passage upon the seas of worlds.
Chengguan judges the meaning of this passage, saying, “after, from ‘in this way the bodhisattva in thought after thought’ onward, the discriminating of the all-pervadingness of the gathering in of beings, which is the meaning of ‘vast’” — the Dharma gate is named “vast joy,” and the scriptural ground for the two graphs “vast” is right here.
The marks of the worlds spoken of below are an even set of pairings two by two: defiled yet carrying the pure / pure yet carrying the defiled, wholly mixed and defiled / wholly pure, whether small or great, whether coarse or fine, whether upright or aslant, whether overturned or upturned. Within all such worlds the bodhisattva cultivates, enters the stations, displays the powers, and displays the bodies of the buddhas of the three times. ‘Not sorting among worlds is the other face of vastness.’
A misreading to be set aside: that “in thought after thought” describes speed. The ten matters matched to this passage are each different from the others; it says that within a single thought these ten are being done at once. Brought down to the ground: true vastness is not doing much, but not sorting among places.
Making Clear the Working (Eight): The Mixed Making Clear of the Manifold Practices — Discerning Capacities First, Converting After
The last layer is the mixed making clear of the manifold practices. Chengguan divides it into two, saying that first there is the making clear of the discerning of capacities, setting out that suffering and its arising are without shore, and after there is the displaying that the cultivation is measureless. What is seen in the passage of discerning capacities is of one and the same axis as that earlier picture — not cultivating merit and virtue, without wisdom, clinging to a self and to what belongs to a self, screened over by ignorance, not thinking rightly, entering the manifold wrong views, not recognizing cause and effect, according with the karma of the afflictions, fallen into the steep pit of the hardships of birth and death.
The passage upon the dharmas of conversion is clear in its clause form: first four clauses of “he expounded for them” — he expounded for them the gates of causes and effects, expounded that karma and its recompense are not at odds, expounded the place of entering and realizing within the Dharma, expounded the desires and the understanding of all beings — and a fifth clause is “and further expounded all the lands of their receiving of birth”; and there follow more than ten clauses of “he caused them” — caused them not to cut off the seed of the buddhas, to guard the teaching of the buddhas, to forsake the many evils, and on to causing them to gain entry into the gate of the Buddha’s ease, to behold the majestic virtue of the Tathāgata, and to abide in the wisdom of the bodhisattvas. “He expounded for them” is the giving of Dharma; “he caused them” is the making of a person walk for himself.
A misreading to be set aside: that converting and delivering is just expounding the Dharma. In this passage “he expounded for them” has only four clauses (five with the clause “and further expounded”), while “he caused them” has more than ten. Brought down to the ground: telling a person is the easiest stretch; the hard part is that after the telling the person actually moves.
Discriminating the Depth of the Root of the Dharma (One): This Question Reaches to the Bottom
Sudhana’s second question is a single clause: “Holy one, how long has it been now since you raised the mind of anuttarā-samyak-saṃbodhi?”
The night goddess’s answer is not a number of years; she tells first how hard this matter is to know: “this matter is hard to believe, hard to know, hard to understand, hard to enter, and hard to speak; all the world, and the two vehicles as well, are unable to know it.” Chengguan matches a reason to each of these five “hards,” saying, “it is hard to believe because it is not what is ordinarily seen and heard; it is hard to know because it is not the objective realm of the wisdom that comes of hearing; it is hard to understand and hard to enter because it is not of thinking and cultivating — for in all the above the place where the mind takes its object is extinguished,” and saying further, “that it is hard to speak is because the way of words is cut off” — hard to believe because it is not to be come at by ordinary seeing and hearing; hard to know because it is not the objective realm of the wisdom of hearing; hard to understand and hard to enter because it is not within the reach of thinking and cultivating, all of them come to the point where the place the mind takes its object is extinguished; and hard to speak because the way of words is cut off.
Chengguan further marks out one further layer: that this matter is hard to know not only because the age is long past. He says, “first, the setting forth that it is hard to know: it is hard to know not only because it is long ago and far off, but also because the raising of the mind at that time had already gained the profound Dharma and fulfilled the realm of a buddha” — that one raising of the mind at that time had already gained the profound Dharma and fulfilled the realm of a buddha, and this is the true reason it is hard to know.
A misreading to be set aside: that “how long ago” is hard to answer because the number of years is too great. Chengguan has already said plainly that it is not so. Brought down to the ground: how deep a person’s mind was at the moment he raised it is harder to tell clearly than how many years he has had it.
Discriminating the Depth of the Root of the Dharma (Two): The Roll of Those Who Are Able to Know
What follows “only these are excepted” is a long string of setting apart, of which Chengguan says, “third, from ‘only these are excepted’ onward, the setting apart of those who are able to know, that is, the like of Sudhana” — what is set apart is precisely those of Sudhana’s kind.
The order of the roll is worth looking at: first the outward conditions — guarded by the spiritual power of the buddhas, gathered in by good friends; next the provisions — amassing surpassing merit and virtue, desires and delights being pure; next four kinds of “without” — without a lowly mind, without a mind of defilement, without a fawning and crooked mind, without a mind that can be destroyed; then four kinds of “raising” — gaining the mind of the light of knowledge that universally illumines, raising the mind of universally enriching the many beings, giving rise to the mind that will surely accomplish all-knowledge, the mind that does not delight in the pleasures of birth and death; and last twelve clauses opening with “able” — able to seek the wondrous pleasure of the buddhas, able to extinguish the suffering and vexation of beings, able to cultivate the sea of the Buddha’s merit and virtue, able to contemplate the real nature of dharmas, able to be furnished with pure faith and understanding, able to pass beyond the torrents of birth and death, able to enter the sea of the Tathāgata’s knowledge, able with certainty to arrive at the unsurpassed citadel of Dharma, able valiantly to enter the realm of the Tathāgata, able swiftly to go toward the station of the buddhas, able at once to accomplish the power of all-knowledge, able to have reached the ultimate in the ten powers; and it closes with three graphs, “able to hold it, to enter it, and to comprehend it.”
Below this comes a question and answer of her own: “Why is this so? This is the realm of the Tathāgata’s wisdom; all the bodhisattvas are still unable to know it, how much less the remaining beings!” Chengguan says here, “because it is the realm of a buddha, the bodhisattvas of the provisional teaching are still unable to know it — how much less those of lower rank before them” — he reads the scripture’s “all the bodhisattvas” as the bodhisattvas of the provisional teaching; this is Chengguan’s judgment.
A misreading to be set aside: that having said “hard to know” is to leave it unsaid. The scripture text goes straight on to “yet I today, by the majestic power of the Buddha … will expound it for you in accord with what you have asked.” Brought down to the ground: to state clearly first how hard the matter is and then to speak — this is a responsible way of speaking, not an evasion.
Discriminating the Depth of the Root of the Dharma (Three): The Frame of the Twenty-One Verses of the First Set
The prose being finished, verses follow. Chengguan gives the division of these twenty-one verses in fine detail, saying, “twenty-one verses, divided into two: the first nineteen verses put into verse the praising of its depth as hard to speak; the last two verses put into verse the speaking by sustaining power,” and within the first nineteen four passages again, saying, “the first one verse puts into verse the setting forth of its depth as hard to speak; second, there are three verses putting into verse those who do not know; third, there is one verse that leaps ahead to put into verse the earlier gloss, that because it is the realm of a buddha the confused do not know it; fourth, there are fourteen verses that in general put into verse the setting apart of those who are able to know, putting into verse in their order the earlier ‘guarded by the power of the buddhas’ and the rest.” At the end he adds one clause more, “fearing prolixity I do not match them; let the one who expounds do as is fitting” — as to matching the latter fourteen verses one by one to the roll in the prose above, he does not match them in detail but leaves it to the one who expounds to weigh for himself.
The first verse, “what you have asked, son of the Buddha, is the profound realm of the buddhas,” takes up directly the “hard to speak” of the prose. The next three verses are “those who do not know”: one verse raises craving, anger, delusion, and arrogance; one verse raises stinginess, envy, fawning, and deceit; one verse raises clinging to the aggregates, elements, and sense fields and reckoning upon a view of the body, with views inverted and thoughts inverted — three kinds of persons, three reasons for not knowing.
A misreading to be set aside: that the verses after the prose are a repetition. The “leaping verse” Chengguan judges shows exactly that the order of the verses is not that of the prose — the fifth verse skips back to put into verse the earlier asking and glossing. Brought down to the ground: verses are not an abridgment of the prose; they are another arrangement of the same meaning.
Discriminating the Depth of the Root of the Dharma (Four): One Leaping Verse — the Realm of the Buddhas Is of Itself Tranquil
The fifth verse is the pivot of the whole set: “the realm of the buddhas is tranquil, its nature pure and apart from discrimination; it is not those who cling to the many existences who can know this nature of dharmas.”
The four verses before it tell ‘who cannot know’; this verse tells ‘why they cannot know’ — because the realm of the buddhas is of itself tranquil, of pure nature, and apart from discrimination, while those spoken of cling to the many existences. ‘What is to be known is apart from discrimination; those who would know it are full of discrimination; and therefore they do not answer to each other.’ Chengguan judges this verse to be a leaping verse upon the earlier asking and glossing, saying, “because it is the realm of a buddha, the confused do not know it.”
A misreading to be set aside: that “apart from discrimination” asks a person not to think. This verse tells of the substance and nature of the realm of the buddhas, not of a method of practice. Brought down to the ground: only when one knows what the Dharma one seeks is like does one know why one’s present mind cannot reach it.
Discriminating the Depth of the Root of the Dharma (Five): The Fourteen Verses upon Those Who Are Able to Know — from Lineage to Liberation
From the sixth verse, fourteen verses follow the roll of the prose straight down. Among the first eight verses, seven close with “this is the realm of such a one” or “the realm of the eye of knowledge” (the remaining verse closes with “hearing this Dharma and rejoicing”), and they tell of the marks of one able to know: born within the house of the buddhas, guarded by the buddhas, holding fast to the Dharma treasury of the buddhas; drawing near to good friends, delighting in the clean and pure Dharma, diligently seeking the powers of the buddhas; the mind pure and without discrimination like the vast empty space, and the lamp of wisdom breaking the manifold darknesses; with an intent of great kindness and compassion universally sheltering the worlds, and all of it equal; a joyous mind without clinging, able to give all away, giving equally to beings; the mind pure and apart from the many evils, ultimately without anything to regret, according with and carrying out the teaching of the buddhas; comprehending the self-nature of dharmas and the seeds of the manifold karmas, with a mind without stirring or disturbance; valiantly and diligently applying vigor, abiding with a mind that does not turn back, diligently cultivating all-knowledge.
The last six verses change their clause form, and five of them close with “the liberation of,” giving each such person a name: “this is the liberation of one who has realized awakening,” “this is the liberation of one who is a lamp of wisdom,” “this is the liberation of one who is upon the right way,” “this is the liberation of one who is Samantabhadra”; the verse among them tells of universally entering the gates of the Dharma realm while “the mind is in the end without discrimination”; and the last verse tells of seeing within every dust mote of the Dharma realm the Tathāgata seated beneath the tree of the Way, and calls it “the liberation of one whose eye is unobstructed.” Eight verses tell of marks and six tell of liberation — ‘first what kind of person he is, and then what kind of liberation he gains.’
A misreading to be set aside: that these fourteen verses are a piling up of parallels, so that reading one verse lets one infer the rest. The clause form changes once at the fourteenth verse, the closing turning from “realm” to “liberation,” which is precisely the place that cannot be inferred. Brought down to the ground: in reading a long parallel, what most deserves attention is where it changes its breath.
Discriminating the Depth of the Root of the Dharma (Six): The Last Two Verses — First Praising Sudhana, Then Saying That She Speaks by the Buddha’s Power
The last two verses put into verse the speaking by sustaining power. The former is spoken to Sudhana: “through measureless great seas of kalpas you have drawn near to and made offerings to good friends, and for the benefit of the multitudes have sought the right Dharma, and having heard it have kept it in mind and not forgotten it” — first the acknowledgment that the one asking is fit to ask. The latter verse is her own standing: “Vairocana’s vast realm is measureless, boundless, and beyond conceiving; sustained by the Buddha’s power I expound it for you, that your deep mind may turn ever purer.”
Taken together the two verses make one complete posture of expounding: what is expounded is beyond conceiving, the one expounding does not dare to take it upon herself, and the one listening already has the standing. ‘It is not that I am able to speak, but that I speak sustained by the Buddha’s power; it is not that anyone may listen, but that you are already able to hear.’
A misreading to be set aside: that “sustained by the Buddha’s power” is a modest phrase. The prose above has already said plainly “only those guarded by the spiritual power of the buddhas are excepted”; being sustained by the Buddha’s power is a condition of this Dharma gate itself. Brought down to the ground: when one knows, in expounding, upon what one is expounding, that clause is no courtesy.
Justly Requiting by Sustaining Power (One): Time, Place, and the Buddha’s Arising — the Coordinates Set Out First
The opening clause of the former life is “in an ancient age long past, beyond kalpas as many as the dust motes of a sea of worlds, there was a sea of worlds named Genuine Gold Maṇi Mountain of Universal Light,” within which a buddha appeared, named “King of Tranquil Majestic Virtue Who Is a Mountain of Knowledge Universally Illumining the Dharma Realm.” Chengguan outlines this as ‘the general displaying of the time and place of the raising of the mind and of the buddha’s arising’, saying, “first, the general displaying of the time and place of the raising of the mind and of the buddha’s arising.”
Below it comes a passage of numbers pushed down layer upon layer: within the sea of worlds there are world-seeds as many as the dust motes of a world; within each single world-seed, worlds as many as the dust motes of a world; within each single world a tathāgata comes forth; each single tathāgata expounds sūtras as many as the dust motes of a sea of worlds; each single sūtra confers predictions upon bodhisattvas as many as the dust motes of a buddha-land. ‘First the stage is laid out to the boundless, and then the lens is brought down upon one set of four continents.’
A misreading to be set aside: that the numbers of this passage are embellishment. Their use is to fix a place — the royal capital about to be spoken of is at which point within such measurelessness. Brought down to the ground: to state when and where before telling of a past matter is what responsible telling looks like.
Justly Requiting by Sustaining Power (Two): The Lens Comes Down upon One Royal Capital
The passage setting out separately the time and place of the former life narrows layer by layer: the world-seed named “Banner of Universal Adornment,” the world named “Universal Light of the Colors of All Jewels,” whose substance is the maṇi-king that displays the reflected images of all the transformation buddhas, whose shape is like a city of the heavens, abiding upon a sea of all jewelled blossoms, and moreover with “the pure and the defiled mixed together”; within it four-continent worlds as many as the dust motes of Mount Sumeru, and the one at the very center named “Banner of All Jewelled Mountains”; and within its Jambudvīpa a royal capital named “Cloud-Lamp Adorned with Firm and Wondrous Jewels,” encircled by ten thousand great cities.
Then come the persons: when the people of Jambudvīpa had a lifespan of ten thousand years, there was a king named “Canopy of the Fullness of the Sound of All Dharmas,” with five hundred great ministers, sixty thousand palace women, and seven hundred princes, whose majestic virtue reached universally throughout Jambudvīpa so that he “had no enemies.” Chengguan sets down a judgment upon this king’s standing, saying, “first, the making clear of the great king’s governing and converting; that is, an iron-wheel king, and therefore it says Jambū” — because what he rules is Jambū alone, he judges him an iron-wheel king. This is a judgment Chengguan makes upon the established scheme of the four kinds of wheel-turning king.
A misreading to be set aside: that “he had no enemies” is the reverse of the calamity that follows. The disaster the scripture text goes on to write of does not come from an enemy state; it is the five turbidities arising at the end of the kalpa. Brought down to the ground: that there is no enemy outside does not mean that this world can be held in order.
Justly Requiting by Sustaining Power (Three): The Five Turbidities and That Sound of Weeping
Upon the passage of the five turbidities Chengguan matches the names of the turbidities clause by clause, saying, “that their lifespans were short is the turbidity of life,” “from ‘goods and wealth’ onward is the turbidity of beings; from ‘they did not cultivate’ onward is the turbidity of the afflictions; from ‘following their own dispositions’ onward is the turbidity of views,” and saying further, “and the turbidity of the kalpa runs through three” — the turbidity of the kalpa is not matched separately to a clause but runs through the other three.
The marks of calamity come in a chain: they did not cultivate the ten good deeds, they made a business of evil deeds, they were wrathful and contentious with one another, they slandered and insulted one another, and thereupon “the wind and the rain came out of season, the sprouts and the crops did not ripen,” and thereupon the gardens and groves and grasses and trees withered, the people were destitute, and there were many kinds of pestilence. At last all of them “came together to encircle the great city of the royal capital,” and on all four sides cried out with a loud voice — some raising their hands, some joining their palms, some knocking their heads upon the ground, some beating their breasts, some bending their knees and wailing at length, some leaping up and shouting aloud.
In the words they said to the king there are eleven “thoughts”: the thought of gaining ease, of gaining what they love, of gaining their livelihood, of being gathered in, of gaining a jewel treasury, of meeting a ford and a bridge, of coming upon a road, of meeting a boat and a raft, of seeing an island of jewels, of obtaining wealth and gain, and of ascending to the palaces of the heavens. ‘These eleven thoughts are not what they ask for; they are what they take the king to be.’
A misreading to be set aside: that the five turbidities are background scenery. Chengguan says plainly that this is “the five turbidities are the cause and draw on the fruit of the three calamities,” and immediately below it comes “the objective realm of compassion appears before him” — this sound of weeping is the very objective realm in which the great king raises his mind. Brought down to the ground: the scene where a person raises the great mind is for the most part not pleasant to look upon.
Justly Requiting by Sustaining Power (Four): Ten Clauses of ‘Alas for Beings’
The king, having heard these words, “gained a million asaṃkhyeyas of gates of great compassion, and with a single mind he pondered, and uttered ten kinds of words of great compassion.” The clause form of the ten is entirely uniform: one clause of “alas for beings” pointing out what they suffer, one clause in the middle of “how am I to” asking of himself, and a last clause of “causing them” telling what he hopes for.
The order of the ten sufferings has its layers: the great pit of birth and death, the pressing of the afflictions, the terror of birth, old age, sickness, and death, the manifold dreads of the world, having no eye of knowledge and being ever covered by the view of the body and by doubt, being ever deluded by the darkness of folly, being ever made turbid by stinginess, envy, fawning, and deceit, long drifting and sinking in the great sea of birth and death, faculties stubborn and hard to subdue, and being like the blind who cannot see the road. The landing points of the ten wishes differ too: abiding in the ground of all-knowledge, abiding in all good karma, peace of body and mind, abiding in the way of all-knowledge, cutting away the film of doubt and view, seeing by its light the citadel of all-knowledge, realizing the pure dharma-body, gaining the further shore of awakening, being furnished with the spiritual powers of the buddhas, and gaining entry into the gate of all-knowledge.
The clause in the middle is to be marked — “how am I to.” Among the ten clauses not one is ‘I will save them’; all are ‘how am I to save them’. ‘When compassion has come to a real place, what it utters is bound to be a question upon method.’
A misreading to be set aside: that great compassion is a feeling. Every clause of this passage has a concrete suffering and a concrete hope. Brought down to the ground: real compassion presses out a ‘what is to be done’.
Justly Requiting by Sustaining Power (Five): From Beating the Drum and Proclaiming to Giving Away His Body
After the uttering comes the doing. After the four graphs “he beat the drum and proclaimed his command” there is one sentence: “I today give universally to all beings; whatever they have need of, let them all be made sufficient.” Chengguan outlines the giving carried out below it as eight, the first being “first, the command of giving spread abroad” — first the spreading abroad of the things given.
The things given come in three layers, from the outward inward. The first layer is wealth: gold, silver, lapis lazuli, and maṇi; clothing and food; blossoms, incense, and necklaces; palaces and dwellings; couches and bedding; and on to the setting up of a great luminous maṇi-jewel banner whose “light, touching the body, caused all to be at peace,” together with the giving of all medicinal broths for sickness. The second layer is what he depends upon: hamlets, walled towns, mountains and marshes, woods and thickets. The third layer is the heaviest — “his wives and children and his retinue, and his royal position too,” and on to “his head, his eyes, his ears, his nose, his lips, his tongue, his teeth, his hands, his feet, his skin, his flesh, his heart, his kidneys, his liver, and his lungs,” “all that he had within and without, all of it he was able to give away.”
A misreading to be set aside: that the clause upon giving away the body is exaggeration. The scripture text sets it at the very last layer, the two layers before it being actual goods, and the order runs from what is left over to what is not. Brought down to the ground: the order of the giving states one thing — he did not begin with the hardest, but gave his way all along until he came to it.
Justly Requiting by Sustaining Power (Six): The Ground of the Assembly of Giving and the One upon the Seat
The three passages below are, in order, the great spreading of the assembly of giving, the giver surpassing his peers, and the field of giving gathering like clouds. The place of the assembly of giving is outside the eastern gate of the city, “Light of the Maṇi Mountain”; the ground is vast, broad, pure, and level, “without the manifold pits and hollows and brambles and gravel,” with jewelled trees ranged in rows, nets of blossoms and nets of incense spread over above, and the instruments of music of hundreds of thousands of koṭis of nayutas constantly giving forth wondrous sounds; and the scripture text closes with a single clause: “all of them were the recompense of the bodhisattva’s pure karma.”
The one upon the seat is written out along with it: the lion seat with ten kinds of jewels for its ground, ten kinds of jewels for its railings, ten kinds of jewelled trees encircling it, a jewelled canopy with necklaces hanging down, and jewelled bells constantly giving forth wondrous sounds and moreover “exhorting the many beings to cultivate good karma” — even the sound of the bells is exhorting to good. The king is seated above, his form upright, with “a Nārāyaṇa-like body that could not be broken,” and “at ease both in wealth and in Dharma.”
A misreading to be set aside: that these few passages are a spreading out of pomp. The scripture text gives its own judgment — “all of them were the recompense of the bodhisattva’s pure karma”; the scene is a fruit, not something done for show. Brought down to the ground: how the ground of a giving is set out is itself a part of the giving.
Justly Requiting by Sustaining Power (Seven): How Those Who Came Saw the King, and How the King Saw Those Who Came
The passage upon the field of giving gathering like clouds writes of those who came: of manifold lands, of manifold clans, of manifold forms and features, of manifold garments, of manifold tongues, of manifold desires and delights, coming together to the assembly. Their appraisal of the king is three clauses: “this king is a man of great knowledge, he is a Sumeru of merit, he is a bright moon of merit and virtue” — one clause telling of knowledge, two clauses using similes to tell of merit and of virtue.
Then comes the king’s side, the ten kinds of mind: pity, joy, honoring, good friendship, vastness, continuity, vigor, not turning back, relinquishing and giving, and all-pervadingness. The two among these ten minds that least resemble giving are the “mind of honoring” and the “mind of good friendship” — the man comes to beg, and the king honors him and takes him for a good friend. ‘The one who is given to is, in the king’s eyes, not a receiver of favor.’ Chengguan outlines this passage as ‘the mind of giving being earnest and weighty’.
A misreading to be set aside: that the weight of giving lies in the thing given. Among the ten minds of this passage not one clause speaks of a thing. Brought down to the ground: how one regards the other person in the moment of giving is harder to cultivate than how much one gives.
Justly Requiting by Sustaining Power (Eight): The Joy of a Single Instant, Surpassing Measureless Kalpas of the Gods
“When that king saw the many beggars, his mind greatly rejoiced, and it lasted but a single instant”; and this joy of a single instant the scripture text likens to a long string of the pleasures of the kings of the heavens: the pleasure received by Trāyastriṃśa, Yāma, and Tuṣita throughout a hundred thousand koṭis of nayutas of kalpas cannot match it; nor the numberless kalpas of the king of the Nirmāṇarati heaven, the measureless kalpas of the king of the Paranirmitavaśavartin heaven, the pleasure of Brahmā of the king of the great Brahmā heaven throughout boundless kalpas, the kalpas beyond thinking of the king of the Ābhāsvara heaven, the unending kalpas of the king of the Śubhakṛtsna heaven, and the tranquil pleasure of the king of the Śuddhāvāsa heaven throughout kalpas beyond speaking — “none of them could match it.”
The likening is twofold: one is a likening of time — theirs is measureless kalpas, this is a single instant; the other is a likening of high and low — from the six heavens of the realm of desire all the way up to the tranquil pleasure of the Śuddhāvāsa heaven of the realm of form. ‘The side with the shortest time wins, because what is delighted in is of another kind.’ The pleasures of the gods are a receiving; this joy of a single instant is a giving.
A misreading to be set aside: that this is an exaggerating of the merit of giving. What the scripture text likens is the substance and nature of “pleasure,” not the size of a recompense. Brought down to the ground: to compare two pleasures truly, what should be asked is where each is born from.
Justly Requiting by Sustaining Power (Nine): The Simile of the Kindly and Filial Man — the One ‘It Is as When’ of This Section
This section uses “it is as when” in one place only, and it is here: “it is as when there is a man who is kindly and filial, and he meets with the troubles of the world, and his father and mother, his wife and children, his brothers and his sisters are all scattered and lost together, and then suddenly upon a road in the open wilds they meet one another, and they look upon one another and hold to one another and comfort one another face to face, and their feelings have no time of being sated” — a family scattered in a time of chaos, coming upon one another suddenly upon a desolate road. And the scripture text at once joins the simile: “at that time, when that great king saw those who came seeking, joy arose in his mind, and it was just like this.”
This simile is chosen with the greatest exactness. What is likened is not the giver and the beggar but kinsfolk scattered and met again; not the joy of ‘I have something I can give you’, but the joy of ‘you are still alive’. And the scripture text marks out particularly that this man is first “kindly and filial” — it is such a man in whom a meeting again brings out such feeling.
A misreading to be set aside: that a simile is only rhetoric. This simile fixes the nature of the ten minds of the passage before it — the mind of honoring and the mind of good friendship are possible because in the king’s eyes the one who comes to beg is a kinsman lost and regained. Brought down to the ground: the hardest pass in giving is not the letting go of a thing but the changing of the eyes with which one looks at the other.
Justly Requiting by Sustaining Power (Ten): His Joy Was ‘Because of a Good Friend’
The passage after the simile returns to the king himself, and its first clause gives the source: “that king at that time, because of a good friend, grew in his settled understanding of and delight in the Buddha’s awakening, accomplished his faculties, purified his mind of faith, and made his joy complete” — the cause of all this is a good friend. Chengguan outlines the two passages below this as ‘the vow of giving being vast and deep’ and ‘the wisdom of giving being subtle and profound’.
Below it he asks of himself “why is this so,” and answers with a long string: diligently cultivating the manifold practices, seeking all-knowledge, wishing to benefit all beings, wishing to obtain the measureless wondrous pleasure of awakening; ever delighting to amass roots of good, ever wishing to rescue and guard beings, ever delighting to contemplate the way of sarvajña; entering the great sea of the merit and virtue of all buddhas, breaking the mountain of the karma of the māras and the obstructions of confusion; “already able to enter deeply the current of all-knowledge, and the current of all dharmas ever present before him”; his great vows unending, acting as a great man, abiding in the dharmas of a great person; and it closes with three clauses: “departing from all clinging, not stained by the objective realms of any world, and knowing that the nature of dharmas is like empty space.”
A misreading to be set aside: that this passage is a praising of the king. It is explaining why that joy of a single instant weighed so much — because behind it stood this whole string. Brought down to the ground: how deep a joy one giving can carry depends upon where the person already stood before he gave.
Justly Requiting by Sustaining Power (Eleven): Eight Thoughts, and No Sorting
The passage of the giving being even and universal in its times first lists eight thoughts: “he raised the thought of them as an only child, raised the thought of them as father and mother, raised the thought of them as a field of merit, raised the thought of them as hard to come by, raised the thought of them as having done him kindness and benefit, and raised the thought of them as firm, the thought of them as teachers, and the thought of them as buddhas.” Among the eight thoughts, the thought of an only child and the thought of father and mother are the feeling of kinship; field of merit, hard to come by, and kindness and benefit are thoughts of gain; while the three thoughts of firm, of teachers, and of buddhas are already thoughts of reverent service — the one who comes to beg is in the end looked upon as a buddha.
Below it come three “nots”: “he did not sort out their quarter or place, did not choose among their clans, did not select by their form and features,” but as any came, in accord with what they desired. And the things given are listed once more: to those who sought food and drink he gave food and drink, to those who sought clothing he gave clothing, to those who sought incense and blossoms he gave incense and blossoms, to those who sought garlands and canopies he gave garlands and canopies, and on to banners and streamers and necklaces, palaces and gardens, elephants and horses and carriages, couches and seats and coverlets, gold and silver and maṇi, all his storehouses, and his retinue, walled towns, and villages.
A misreading to be set aside: that the eight thoughts are a method of contemplation. The scripture text sets them before “he did not sort out their quarter or place” — first the way of looking is changed, and only then is not sorting possible. Brought down to the ground: to be able not to sort among those who come rests not upon will but upon what one takes the other to be.
Justly Setting Out the Former Matter of Raising the Mind (One): Who That Daughter of an Elder Was
Only here does the chief person of the former life come forth. Chengguan divides the outline ‘justly setting out the former matter of raising the mind’ into six, saying, “fourth, the just setting out of the former matter of raising the mind, within which there are six: first, the bodily virtue of the one who raised the mind,” and below it in order the maiden’s just raising of the great mind, the king’s uttering of the words of gathering in, the maiden’s praising of the king’s virtue, the great king’s setting forth of his praise, and the gathering and sustaining of the practice of giving.
The first division writes of her bodily virtue: the elder’s daughter named “Jewel Light,” together with sixty maidens, upright and lovely, her skin the color of gold, her eyes and hair a deep blue, her body giving forth a wondrous fragrance, her mouth uttering the sound of Brahmā; and then her virtue — “she ever harbored shame and conscience, her right mindfulness was undisturbed, she was furnished with dignified deportment, she was reverent toward her teachers and elders,” the Dharma she had heard she bore in mind and did not forget, “the roots of good of her former lives flowed and moistened her mind,” which was pure and vast like empty space; she comforted beings equally, ever saw the buddhas, and sought all-knowledge.
A misreading to be set aside: that the description of her bodily marks is only a description of beauty. The order of the scripture text sets the marks first and the virtue after, and the last three clauses of the virtue are comforting beings equally, ever seeing the buddhas, and seeking all-knowledge. Brought down to the ground: the look by which a person is remembered is a look in which marks and virtue are remembered together.
Justly Setting Out the Former Matter of Raising the Mind (Two): She Says ‘I Have Obtained Good Gain’ Twice Over
She, “being not far from the king, joined her palms and bowed her head,” and a thought first arose in her mind: “I have obtained good gain! I have obtained good gain! I today have been able to see a great good friend” — the same sentence said twice over. Then come four thoughts: the thought of a great teacher, of a good friend, of one furnished with kindness and compassion, of one able to gather in.
Only then comes the act: she takes off the necklace from her body and offers it to the king, and makes a vow. The words of the vow divide in two: the former half tells of the king — “today this great king makes himself the place of reliance for measureless and boundless beings of ignorance”; the latter half tells of herself — “may I in the future be just like this,” and as with the Dharma that great king knows, the vehicle he rides, the way he cultivates, the marks of form he is furnished with, the wealth and property he has, and the assemblies he gathers in, “may I in the future obtain all of it just so,” with the last clause “wherever he is born, there may I be born along with him.”
This passage is the heart of this section. What Sudhana asked was “how long ago the mind was raised,” and here is the very scene of that raising — not raised upon hearing the Dharma but upon seeing a person; and the vow raised is not a seeking of a fruit but a seeking to be the same as he.
A misreading to be set aside: that the raising of the mind of awakening must arise from doctrine. What it takes as its object here is a person. Brought down to the ground: to see what one person does and to have the thought ‘may I too be so’ arise in the mind — that one thought is the raising of the mind.
Justly Setting Out the Former Matter of Raising the Mind (Three): The King’s Answer Is Only Two Sentences
The king, knowing that she had raised such a mind, answers in exceedingly few words: “maiden! Whatever you desire, I will give it all to you. All that I have today I give away entirely, so that all beings may universally be satisfied.”
It is short enough to be worth marking. What she wants is not a thing but “may I in the future be just like this”; yet the king still answers with “whatever you desire, I will give it all to you.” Chengguan outlines this as ‘the king’s uttering of the words of gathering in’ — these are words of gathering in. ‘What she seeks is the way; what the king answers with is giving — because for this king, giving is his way.’
A misreading to be set aside: that the king did not understand her vow. The king’s words of praise to the maiden below say plainly “that you are able to believe and know the merit and virtue of another is a rare thing,” by which it is seen that he understood. Brought down to the ground: for some people the way of answering a question is to go on doing what they have always been doing.
The Maiden Praises the King’s Virtue (One): The First Six of the Twenty-Five Verses — While the King Had Not Come Forth
The maiden’s verses of praise are fifty-two, which Chengguan divides into two passages, saying, “within the verses, fifty-two verses, divided into two: the first twenty-five verses in general display the king’s virtue; the last twenty-seven verses, from ‘the king’s father’ onward, display the king’s former life.” The first twenty-five he divides again into four, saying, “the first six verses make clear the loss while the king had not yet risen; the next two verses make clear the benefit of the king’s rising in the world; third, there are ten verses turning loss into virtue, that is, turning the ten evils; fourth, there are seven verses making clear that the dependent and the proper are beyond thinking.”
The first six verses write of the time before the king came forth: the walled city was “in no way to be delighted in, like the dwelling place of the hungry ghosts”; beings killed and harmed one another, stole, gave themselves to lewdness, spoke with a double tongue and coarse and evil words, craved the goods of others, were wrathful with a poisonous mind, held wrong views and did unwholesome deeds, and “at the end of life fell into the evil destinies”; because they were covered by folly and dwelt in inverted views, “the heavens were dry and let down no moisture”; because there was no seasonable rain, the hundred grains did not grow, the grasses and trees withered, the springs and streams ran dry; and the last verse writes the scene — “the gardens and parks were full of bones, so that they looked like the open wilds.”
The chain of cause and effect in these six verses is to be seen clearly: evil deeds first, drought after. ‘It is not that heaven sends no rain and so people do evil; it is that people do evil and so heaven sends no rain.’ This is the order this passage sets up.
A misreading to be set aside: that this blames natural calamity upon morality. What the verses tell of is the relation of shared karma to the dependent recompense, not a blaming of individuals. Brought down to the ground: how a body of people live becomes what the place they live in is like.
The Maiden Praises the King’s Virtue (Two): Two Verses upon the Benefit of His Rising
The next two verses are of the utmost brevity: “the great king ascended the jewelled throne and vastly rescued the many multitudes, and oily clouds covered the eight quarters and rained universally, and all were soaked and refreshed”; “the great king came to govern the myriad people and universally cut off the manifold cruelties, punishments and prisons were all set aside, and the orphaned and solitary were all at peace.”
The former verse uses rain — taking up directly the “the heavens were dry and let down no moisture” of the six verses before: there drought, here rain; the latter verse uses punishments and prisons and the orphaned and solitary (those who are alone and have no one to rely upon) — there cruelty, here the setting aside of punishments and prisons. The two verses each take up one of the two threads of the six verses before.
A misreading to be set aside: that ‘oily clouds raining universally’ is only a set phrase of praise. It stands as a pair with the drought of the passage before and cannot be read apart from it. Brought down to the ground: the truest way to praise a person’s merit and virtue is to point out what the place was like before he came.
The Maiden Praises the King’s Virtue (Three): Ten Verses Turning the Ten Evils
The third passage, ten verses, Chengguan judges as “turning loss into virtue, that is, turning the ten evils” — turning the ten evils listed before one by one. The clause form of the verses is exceedingly even, six groups of “in ages past / now” contrasted: in ages past they maimed and slew one another, drinking blood and eating flesh, now they all raise a mind of kindness; in ages past they were poor with little clothing, hungry and worn like hungry ghosts, now the fine rice grows of itself and wondrous garments grow within the trees; in days past they contended for petty gain and seized from one another against the Dharma, now they are alike in abundance as though roaming in the garden of Śakra; in times past people did evil and encroached upon the wives and maidens of others, now they see the women of others upright and finely adorned and their minds have “no stain of clinging, like the gods of the Heaven of Contentment”; in days past they spoke false and fawning words, today “their minds having become soft and gentle, the words they utter too are tamed and harmonious”; and the last group is that in days past they carried out wrong dharmas and bowed to cattle, sheep, dogs, and swine, while now they have heard the king’s right Dharma and “have awakened in understanding and removed their wrong views, and comprehend that the recompense of suffering and of ease all arises from causes and conditions.”
The last group is the weightiest: the groups before turn practices, this group turns a view — from bowing to beasts to comprehending causes and conditions. ‘A practice may be changed by circumstance; a view must be changed by the Dharma.’ And therefore this group does not speak of abundance but of “hearing the king’s right Dharma.”
A misreading to be set aside: that the ten verses turn the ten evils one by one, one evil to a verse. In fact they are six contrasted groups, and what they turn covers killing, stealing, lewdness, false speech, the double tongue, coarse speech, frivolous speech, craving, anger, and wrong views. Brought down to the ground: the last step in governing the world is not to make people stop doing evil but to make them understand why they should not.
The Maiden Praises the King’s Virtue (Four): Seven Verses upon the Dependent and the Proper Being beyond Thinking
The fourth passage, seven verses, Chengguan judges as “making clear that the dependent and the proper are beyond thinking” — both the dependent recompense and the proper recompense are beyond conceiving. On the side of the proper recompense it tells of the king’s voice: “the great king utters a wondrous sound, and those who hear it are all glad and delight in it; the sounds of Brahmā and of Śakra and the rest, none of them can match it.” On the side of the dependent recompense it tells of the king’s jewelled canopy: standing far off in empty space, with a shaft of lapis lazuli and covered by a net of maṇi, whose golden bells “give forth of themselves the harmonious and elegant sound of the Tathāgata, proclaiming the subtle and wondrous Dharma and extinguishing the doubts of beings.”
The three verses below tell of what that sound expounds: the lands of the buddhas of the ten directions with the tathāgatas and their retinues in all the kalpas; the lands of the ten directions in the past and all the tathāgatas within them; and further that it “reaches universally throughout the realm of Jambū, expounding at length the manifold distinctions of the karma of men and gods and the rest.” The last verse tells of the benefit to those who hear: “when beings have heard it, they know for themselves the treasuries of the manifold karmas, and they depart from evil and diligently cultivate and dedicate and direct it to the Buddha’s awakening.”
A misreading to be set aside: that verses in praise of a king only sing of worldly merit. The landing point of these seven verses is “dedicate and direct it to the Buddha’s awakening.” Brought down to the ground: whether one who governs in the world can carry people beyond the world is seen in what he has let them hear.
Setting Out the King’s Former Life (One): The Last Twenty-Seven Verses — the Former King’s Latter Age
From “the king’s father” onward, twenty-seven verses turn to the king’s former life. Chengguan divides them into four passages, saying, “the first four verses make clear the end of the age of the former king; the next eight verses make clear the signs preceding the king’s rising; third, there are seven verses justly displaying the birth; fourth, there are eight verses upon the benefit after his birth.”
The first four verses: the king’s father was named Pure Light, the king’s mother was named Lotus Blossom Light, and “at the time when the five turbidities appeared they were set in the royal position and governed all under heaven”; at that time there was a vast garden with five hundred ponds, each with a thousand trees encircling it; upon the banks of the ponds a hall of a thousand pillars was set up, its railings and adornments in no way incomplete; and then “at the end of the age evil dharmas arose, and for years on end no rain came down, and the ponds and streams all dried up, and the grasses and trees withered away.”
These four verses and the first six of the twenty-five verses before are the same scene — drought. But this drought is here to set off the auspicious signs below: the ponds must dry first, so that their sudden filling may be told.
A misreading to be set aside: that writing of drought twice is a redundancy. The drought of the earlier place is the fruit of the king’s not having come forth into the world; the drought of this place is the foreground of the king’s being about to come forth. Brought down to the ground: the same matter set in a different place says a different thing.
Setting Out the King’s Former Life (Two): Eight Verses upon the Signs Preceding
“Seven days before the king was born, marvelous and auspicious signs appeared beforehand” — and those who saw them made this thought in their minds, “the one who saves the world is now about to come forth.” In the middle of the night the great earth quaked in six ways, and there was a pond of jewelled blossoms whose “light appeared like the orb of the sun”; within the five hundred ponds the water of merit and virtue was full, the withered trees put forth branches, and blossoms and leaves flourished; the waters of the ponds being full, they flowed abroad everywhere and reached throughout the land of Jambū; the healing herbs and the manifold trees, the hundred grains and the sprouts and crops, their branches, leaves, blossoms, and fruits, “all of them flourished”; the ditches and pits and the mounds and hillocks, the manifold high and low places, “there was none of it not level”; the brambles and the gravel and all the manifold defilements “all in a single thought turned into the jade of the many jewels”; and beings, seeing these things, rejoiced and praised, “and all said that they had obtained good gain, like a thirsty man drinking fine water.”
The order of the eight verses runs from one place outward to all: first one pond, next five hundred ponds, next the flowing abroad everywhere, next the reaching throughout the land of Jambū, and only then the grasses and trees, the shape of the ground, and the defilements. ‘The auspicious signs are not a marvelous spectacle; they are that a stretch of ground long dried up is suddenly able to live again.’
A misreading to be set aside: that the auspicious signs are there to prove this person extraordinary. Every sign the verses write of is a real benefit to beings — water, grain, level ground, and no defilement. Brought down to the ground: the proof of a person’s coming into the world is seen in whether those around him live a little better.
Setting Out the King’s Former Life (Three): Seven Verses upon the Birth
Seven verses write of the birth. King Light with his retinue roamed and looked upon the gardens and parks; within the five hundred ponds there was a pond named “Gladness,” above the pond a Dharma hall, and the father-king dwelt there. The former king said to his lady: I remember that seven nights ago, in the middle of the night the earth quaked and here a light appeared. The words had scarcely fallen when within that pond of blossoms a thousand-petalled lotus blossom was born, “its light shining like a thousand orbs of the sun, and above it reached straight to the summit of Sumeru”; the blossom had vajra for its stalk, the gold of the Jambū River for its dais, the many jewels for its petals, and wondrous fragrance for its filaments and stamens; “the king was born upon that blossom, his body upright and seated cross-legged, adorned with the marks and signs, and revered by the deva-spirits”; the former king greatly rejoiced, entered the pond and himself took him up in his hands, and holding him up handed him to his lady: “your son is to be rejoiced over.”
The most moving thing in this passage is the act of the last verse — the former king himself goes down into the pond to take him up. The seven days of auspicious signs, the light of a thousand suns, and the summit of Sumeru are all gathered into a father bending down to lift up his child.
A misreading to be set aside: that the passage of the birth is myth. Its writing comes all the way down from the signs of the heavens to the affairs of men, and its last clause is the speech of a family. Brought down to the ground: however great the conditions, when they come down to earth they are one concrete small matter.
Setting Out the King’s Former Life (Four): Eight Verses upon the Benefit after His Birth
The last eight verses tell of the benefit after the king’s birth: the jewel treasuries welled up, the jewelled trees brought forth wondrous garments, and heavenly music filled the empty space; all beings raised great joy and joining their palms declared it rare, “excellent, O rescuer and guardian of the world”; the king sent forth the light of his body and illumined all universally, and was “able to cause the darkness of the four continents to be wholly gone and their sicknesses to be extinguished”; the yakṣas, the piśācas, the poisonous vermin and evil beasts, all that wished to harm men, “all hid themselves away”; evil repute, the loss of good gain, unlooked-for calamity, and being held by sickness — “the manifold sufferings such as these were extinguished”; all that were of the kinds of beings “looked upon one another as father and mother, departed from evil and raised a mind of kindness, and single-mindedly sought all-knowledge”; “he shut fast the manifold evil destinies and opened and showed the road of men and gods, proclaimed sarvajña, and delivered the many multitudes”; and the last verse is the maiden’s own words: “we, having seen the great king, have universally obtained good gain; and those without refuge and without a guide, all of them have gained ease.”
The order of the eight verses runs from things to persons and from persons to the way: first the jewel treasuries and garments and music, next the body-light removing sickness, next the evil kinds hiding away, next the extinguishing of the manifold sufferings, then beings looking upon one another as father and mother and departing from evil and raising a mind of kindness, and at last sarvajña and the delivering. The last verse falls back upon the one speaking — she is one of those “without refuge and without a guide.”
A misreading to be set aside: that the last verse is a set phrase for closing. The seven verses before tell of the multitude; the last verse tells of “we.” Brought down to the ground: when praise can at the end put the one praising into it, that praise is not a looking on from outside.
The Great King Sets Forth His Praise: To Be Able to Believe and Know the Merit and Virtue of Another Is a Rare Thing
The maiden’s praise being finished, she circled him measureless times, joined her palms and bowed her head, bent her body in reverence, and withdrew to stand at one side. Chengguan says upon the outline of the maiden’s praise, “first, the setting forth that her mind was pure; next, the uttering of the words of her mouth; last, the extending of her body in respect, and the words of her mouth” — the three karmas of mind, mouth, and body.
The king’s answer has one weighty point: “excellent, maiden! That you are able to believe and know the merit and virtue of another is a rare thing.” And at once he states why it is rare — “all beings are unable to believe and know the merit and virtue of another”; such persons “do not know how to repay kindness, are without wisdom, their minds turbid and scattered, their natures not clear and bright, having from the first no strength of resolve and falling back besides from the practice they had cultivated,” and therefore “neither believe nor know the merit and virtue, the spiritual powers, and the wisdom that the bodhisattvas and the tathāgatas possess.” At the end he turns back to her: “you today with certainty seek and go toward awakening, and are able to know such merit and virtue of a bodhisattva,” and he records that her “effort will not be spent in vain, and you too shall accomplish merit and virtue such as this.”
Below it comes the gathering and sustaining of the practice of giving: the king with his own hand confers priceless jewelled garments, and the maidens set both knees upon the ground and receive them with both hands and place them upon their heads and only then put them on; having put them on they circle the king to the right, and “from within the jewelled garments there came forth universally the light of all the constellations,” and the multitude seeing this say that they are “like the pure devas of the night adorned with the constellations.”
A misreading to be set aside: that what the king praises is her giving. The king says plainly that what he praises is her “believing and knowing the merit and virtue of another” — that capacity to recognize what is good in someone else. Brought down to the ground: to be able to praise another sincerely is rarer than to do the same deed oneself.
Joining the Ancient and the Present: The One Who Is Speaking Is That Maiden
“That King Canopy of the Fullness of the Sound of All Dharmas of that time — was he some other person?” — and after this question come four matchings: that king is the present Vairocana Tathāgata, King Light is King Śuddhodana, the lady Lotus Blossom Light is Lady Māyā, and “Jewel Light the maiden is my own self.”
At this clause the nature of the whole long passage of the former life is altogether changed. What she has told is not an ancient legend but that one raising of her own mind; and the king she praised is the very Tathāgata for whose sake she is at this moment expounding to Sudhana. And the vow she made when offering the necklace, “may I in the future be just like this,” has its answer in what she now is — she has become a goddess who guards the roads at night, still doing the work of ‘secretly protecting’.
There is one further clause below, often read past: the beings that that king at that time gathered in by the four means of gathering are “all the bodhisattvas within this assembly,” all of them having gained non-retrogression in awakening, or dwelling in the first ground and on to the tenth ground. Those who came to beg at the assembly of giving of that year are today within this place of the Way.
A misreading to be set aside: that the joining of the ancient and the present is only a disclosure of identity. It answers at the same time Sudhana’s first question — “how long has it been now.” Brought down to the ground: what a person is doing now is often the very shape of one thought he had very long ago.
The Night Goddess’s Second Set of Verses: Nine Verses Making Clear What She Knows, One Verse Concluding with an Exhortation
The last set is ten verses. Chengguan says, “these merely display in general mark what she is already able to know; within them the first nine make clear what she is able to know, and the last one concludes with an exhortation.”
The first nine verses tell one by one of the kinds of knowledge she has: with a vast eye she sees universally in the seas of lands of the ten directions the beings revolving in the five destinies, and sees too the buddhas seated beneath the tree of awakening; with a pure ear she hears universally all sounds and hears too the Buddha expounding the Dharma; her knowledge of others’ minds is “without a second and without obstruction,” and in a single thought she comprehends the seas of the minds; her knowledge of former lives is able to know within all kalpas her own self and others; in a single thought she knows the buddhas and bodhisattvas and the beings of the five paths within the kalpas as many as the dust motes of the seas of lands; she calls to mind and knows how the buddhas first raised the vow of awakening and on to their cultivating the manifold practices each one complete; she knows how the buddhas accomplished the way of awakening and with manifold skillful means turned the wheel of Dharma; she knows the seas of vehicles the buddhas have, whether the right Dharma abode long or briefly, and whether the beings delivered were many or few.
These nine verses are the very confirmation of the whole passage of the working before: she said, “I call to mind the sea of bodhisattva practices that Vairocana Tathāgata, the Worthy One, the Perfectly and Rightly Awakened, cultivated in ages past, and I see it all clearly,” and it is upon these several kinds of knowledge that she does so. The last verse concludes with an exhortation: “through measureless kalpas I have studied and cultivated this Dharma gate; I today expound it for you, and you, son of the Buddha, should study it.”
A misreading to be set aside: that the telling of her own kinds of knowledge is self-praise. What comes immediately after the nine verses is “you should study it” — what is set out is a Dharma that can be studied, not a virtue beyond reach. Brought down to the ground: to tell what one has gained, if it lands upon exhorting another to study, is not a boasting.
Humbling Herself and Pointing to the Superior, and Pointing Out the Friend Who Comes Next
The clause of humbling herself is “I know only this bodhisattva liberation gate of giving birth to the light of vast joy.” What she points to as superior comes in three pairs: “they gain valiant knowledge, and within one bodhisattva ground universally enter the sea of all bodhisattva grounds”; “they gain pure vows, and within one bodhisattva practice universally enter the sea of all bodhisattva practices”; “they gain the power of ease, and within one bodhisattva liberation gate universally enter the sea of all bodhisattva liberation gates” — ground, practice, and liberation gate, each of them from one into all. What she herself knows is the “one”; what she points to is the “all.”
The friend pointed out next is another night goddess within the same place of the Way, named “Great Vow, Vigor, and Power Who Rescues All Beings.” The questions entrusted are four: how is a bodhisattva to convert beings and cause them to go toward awakening, how to purify and adorn all buddha-lands, how to serve all tathāgatas, how to cultivate all the dharmas of the Buddha — two more clauses than the two Sudhana asked when he first came. ‘The question has been lengthened by the good friend; this is what going forward in study looks like.’
The last passage is the taking of leave: “he bowed to her feet, circled her numberless times, gazed up at her earnestly, and took his leave and departed.”
A misreading to be set aside: that the humbling of herself is a courtesy. The three pairs of “within one … universally entering all” have a concrete referent; they are no vague disclaimer. Brought down to the ground: to know which gate one has gained, and also to know that beyond that gate there is a sea — these two must be known at once.
Lineage
For the text of this section, three streams open onward.
The first is the thread of assignment. Chengguan at the head of this unit sets forth “seventh, the night goddess Who Opens the Blossoms of All Trees, assigned to the Far-Reaching Ground,” matching this good friend to the seventh of the ten grounds, the Far-Reaching Ground. This matching is not something the scripture text sets forth of itself but Chengguan’s carrying on of the outline of the ancient worthies — in his general discussion of the five aspects he says plainly that it is “Master Guangtong and the rest all match them to the grounds and stations.”
Chengguan’s Explicit Judgment
The two positions having been raised, Chengguan first allows that each has its reason: “both have their reason: that is, since each single station is furnished with many Dharma gates, how could the ordinary mind be forbidden to practice and seek the dharmas of the good friends? — and therefore not to match them has its reason.” Then he sets down his judgment: “Yet within what has no sequence of stations the sequence of stations is not hindered, and to display the stations is the constant rule, and so to match them is likewise no fault.” Within what has no sequence of stations the sequence of stations is not hindered; to display the stations is the constant rule; and therefore to match is no fault at all — and only then does he say “we will for the present follow the ancient worthies and match them as five aspects.” The reader should know here that Chengguan does not set out two positions and withhold his own: he judges outright that to match is no fault, and only declines to use that judgment to throw out the position that does not match. Assignment is one reading, and it is a reading Chengguan himself allows.
Fazang, upon the sixty-fascicle witness, likewise attributes this friend to the seventh, the Far-Reaching Ground, his outline being “within the seventh, the friend of the Far-Reaching Ground, first, within the raising of the Dharma and the exhorting to cultivation there are three: first the pointing to the station that comes after; next the putting into verse of the earlier Dharma; third, Sudhana’s gaining of benefit,” and within the one part of displaying his own Dharma realm he sets up five headings — displaying the meaning of the Dharma, setting up the name of the Dharma, making clear the working, discriminating the depth of the root, and concluding his own portion. Fazang’s gloss does not stop at setting up the name. Within the discriminating of the depth of the root he points out how Sudhana is able to know at all: “the first clause takes the sustaining power of the buddhas as the condition, and relying upon good friends and the like makes clear that the height and excellence of the inner practice is its cause; only then may it be known” — the power of the buddhas without, the height of practice within, and only the two together make knowing possible; what is hard to know is not unknowable, it is knowable upon conditions. Upon the passage of the former life he matches three fruits to it: “that they practiced the ten evils and the rest is the making of the cause of suffering; that at death they entered the evil destinies makes clear the receiving of the fruit of ripening; that their lifespans were short and the rest makes clear the receiving of the fruit of outflow of the same kind,” and below that he makes clear the fruit of dominance — the five turbidities are not scenery but a whole chain of cause and fruit. Upon the elder’s daughter taking off her necklace he glosses: it “displays her turning her back upon the recompense of the world’s glory,” while setting it before the king and making a vow is “her longing to be the same as the great practice of the bodhisattvas who go beyond the world” — what she takes off is the recompense of worldly glory, and what she seeks is the great practice beyond the world. And he closes this ground with one clause: “the Far-Reaching Ground is finished.”
Zhiyan in the Souxuan ji, upon the name-form of the sixty-fascicle witness, likewise has a gloss proper to this friend, and his opening clause settles name, station, and Dharma gate at once: “the seventh deva of the night is named Who Opens the Tree Blossoms, that is, the station of the bodhisattva of the seventh ground; she enters the Dharma gate of the light of measureless joy and knowing sufficiency.” His outline runs on a different track from Chengguan’s: the just entering is first opened into her own portion and the deferring upward to the superior portion, and her own portion is divided into five — the general making clear of the virtue and function of the Dharma gate, the just making clear of the name and substance of the Dharma gate, the making clear of the great function of the Dharma gate, the making clear of the causes and conditions of how long ago the mind was raised and the Dharma gained, and the concluding. And the virtue and function of the Dharma gate he divides further into three: causing them to gain the ease of the world, causing them to gain the practice that leaves suffering and goes beyond the world, causing them to complete the practice of good dharmas — these three layers are exactly the bone of the two passages of ‘secretly protecting’ and of the ten perfections in the former half of this section. The ten verses of the last set he divides into three: the first five know by the mastery of the five superknowledges the matter of the buddhas’ arising in the world; the next four know by the superknowledge of the exhaustion of the outflows the dharmas that go beyond the world; the last one exhorts to cultivation.
Chengguan’s Yanyi chao takes up his own commentary upon this friend clause by clause. Upon the assignment he states the reason: “that is, because she has come to the further edge of the exertion of the abiding in signlessness and has gone out beyond the worldly path and the path of the two vehicles.” Upon the three calamities he first divides two kinds — the greater three, water, fire, and wind destroying the vessel world; the lesser three, famine, pestilence, and the sword — and then limits what the scripture text means here: “what is made clear here is taken as the calamity in its small part,” not the three calamities of the kalpa’s end when human life is ten years, but those that in small part arise again and again. This limit matters: the calamity of the passage of the five turbidities is not the end of the world but the famine and pestilence that keep returning in an age. Upon the ten compassions he divides the general from the particular: the first clause makes clear in general that the beings of the three seekings all fall into the deep pit of birth and death, and the remaining nine are the particular; and within the particular he first divides those who understand wrongly from those who practice wrongly, and then matches the eight clauses of wrong practice to the three seekings — the first five have compassion for the beings of the seeking of desire, the next two for the beings of the seeking of existence, the last one for the beings of the seeking of wrong religious practice. He gathers it up in one clause: “within the ten compassions above, each has that which it faces and that which is able to cure it” — ten words of compassion, each with its own suffering faced and its own cure, not ten sighs saying the same thing.
Li Tongxuan in 〈Entering the Dharma Realm〉 does outline this friend passage by passage; it is not that he leaves the friends unoutlined. The just entering of the Dharma gate proper to this station he makes into a long outline of five passages — the just setting forth of what is sought, the conferring of the Dharma gate of her own practice, the answer upon the realm of entering this Dharma gate, the intent to tell how long ago the mind was raised, which is hard to believe, and the answer as to how long ago the mind was raised; the glossing of the meaning as the text runs he sets up in four gates, descending in order from the number of kalpas to the name of the sea of worlds, the name of the buddha, and the world-seeds; and at the end three gates of deferring to virtue point to the friend who comes next. The practice of this ground and what it cures he states most plainly: “taking the perfection of skillful means as the principal and the remaining nine as its companions, it cures the obstruction whereby, with the two minds of dwelling in the defiled and the pure, great compassion is not at ease within birth and death, and causes it to gain ease.” The name of the Dharma gate he glosses too: “at this station the dharmas of the four means of gathering in and the four measureless minds first reach all the way through.” As for the general discussion in five gates under the seventh, the Far-Reaching Ground, in 〈the Chapter on the Ten Grounds〉 — glossing the name of the ground, what practice gate is cultivated, Sudhana’s symbolizing of the Dharma, what realm of liberation is gained, glossing the meaning as the text runs — that is a gloss upon the ground, not the outline of this friend, and the two places are to be kept apart in the reading: there he glosses the name of the ground, saying that this ground “with the wisdom that does not contrive enters all the worlds, and equaling the practices of beings causes them universally to be all-pervading, and therefore it is named the Far-Reaching Ground,” and makes clear what is cultivated, saying that “this ground cultivates the perfection of skillful means.” The station the four houses fasten it to is the same, while the bone of their outlines differs among themselves.
The second is the thread of glossing the name. Fazang glosses this friend’s name in two ways, by station and by matter, saying, “as to ‘opening the tree blossoms’: if it is taken by station, this ground is one that has practice and has the opening forth of the abiding in signlessness, and therefore it is so named,” and saying, “taken by the matter, this deva is within a storeyed pavilion of fragrant trees, and therefore this name is set up” — the one speaking from the practice of the ground, the other from the place where she dwells. Li Tongxuan makes it a gloss by symbolizing the Dharma, saying, “that she is named Who Opens the Tree Blossoms symbolizes that upon the tree of the wondrous wisdom of signlessness the blossoms of Samantabhadra’s practice are opened,” and saying further, “it is also that she opens the blossoms of the tree of the practice of ignorance of all beings and causes them to become the blossoms of Samantabhadra’s practice” — the tree is the wondrous wisdom of signlessness, the blossoms are Samantabhadra’s practice, and what is opened reaches also to the tree of the practice of the ignorance of beings. The two houses are recorded together without judgment. Fazang further records that the name of this gate in the Indic witness is “the bodhisattva liberation of the light of contentment in the place of the birth of vast joy,” a form differing from the eighty-fascicle witness’s “liberation gate of giving birth to the light of vast joy”; both are preserved. Chengguan himself, in the passage upon the presiding night goddesses in 〈the Chapter on the Lords of the Worlds〉, turns back to join this friend’s name, saying, “that all are opened is precisely the universal putting forth” — the sense of ‘opening the blossoms’ falls upon the single word ‘universal’; and upon the ‘joy’ of the Dharma gate’s name he says, “since the Buddha with merit and knowledge fulfills the minds of creatures, the holding of joy is named a treasury” — joy is joy because the Buddha with merit and knowledge has filled the minds of beings full, and holding that joy, it is called a treasury.
The third is the thread of the former life and the parallel translations. The great passage of the former life in the latter half of this unit is present in both the sixty-fascicle and the forty-fascicle witnesses, while the personal names and the name of the Dharma gate differ in each: the sixty-fascicle witness at the place of joining the ancient and the present has “King Wondrous Sound of the Perfect Canopy of the Lion’s Roar of All Dharmas,” and the forty-fascicle witness has three graphs more in this friend’s name, “presiding … of Ease.” The passage of the joining is one and the same in all three, yet differs within that sameness: the persons pointed to are the same in all three — that king is the present Vairocana, and that maiden is the night goddess who is speaking; while the king’s name in the sixty is “Wondrous Sound of the Perfect Canopy of the Lion’s Roar,” in the forty “Wondrous Sound of the Great Lion’s Roar,” and in the eighty there is no “lion’s roar” at all. As to the father-king and the lady, all three bring them out (King Śuddhodana, Lady Māyā). As to the maiden, the eighty and the forty state outright that she is the speaker herself, while the sixty’s closing passes over her without the tie-back, an omission Fazang himself records. As to the conclusion upon the beings gathered in, the eighty has “they are all the bodhisattvas within this assembly,” the forty has “they are all the bodhisattvas gathered like clouds within the great place of the Way of this assembly of the Buddha,” and below it lists the ten grounds and the virtues of the assembly further, while the sixty has “the people of the land at that time are the present great assembly” — one and the same joining, the persons the same and the closing clause running each on its own track. The differences of fullness and brevity and of names among the three witnesses are recorded together without judgment, and no forcing of a judgment as to which is the original.
Zhiyan in the Kongmu zhang lists this friend in his table of the order of the good friends as “the thirty-eighth, a deva of the night named Who Opens the Tree Blossoms,” which is a record of order and not a gloss of meaning; but in the same book, within the passage upon the means of the stations of realization of the ten grounds, there is a gloss of meaning proper to this friend: “the seventh friend; taken by the distinct teaching of the One Vehicle; at the place of becoming a buddha; skillful means; the twofold contemplation of the real and the conventional; the meaning of the Dharma gate of cultivating the cause and drawing on the fruit at ease” — skillful means is the practice of this ground, and the twofold contemplation of the real and the conventional is the eye of that practice. The “seventh” here is the seventh of the means of the stations of realization of the ten grounds, of a reckoning other than the “thirty-eighth” of the table of order; the two numbers are not to be counted together.
The text of one section: the former half answers upon “practice,” the latter half answers upon “how long ago.” And the way it answers upon “how long ago” is to lead a person back to the day she raised her mind and let him look at it once. Only after that looking is it known: what she does upon the road tonight and the vow she made on the day she took off her necklace are one and the same matter.
考據Apparatus
善財第三十七友開敷一切樹華夜神，是本會夜神群中結構最特別的一節：本節約六千七百字（漢字），前四分之一答「行」，後四分之三答「久如」——善財一句「其已久如」，引出一段本生，末以「寶光童女者，即我身是」結會古今。澄觀科此節作四分（顯法行·立法名·明業用·辨法根深），並判寄遠行地；寄位之判非經文自標，澄觀於品科總論中已明言是承古德之配，先舉配與不配二說，而自判「配亦無失」。法門名三本三形：八十本「菩薩出生廣大喜光明解脫門」，六十本「無量歡喜知足光明法門」，四十本立名處作「菩薩出生廣大歡喜光明解脫門」而謙己處作「菩薩出生廣大歡喜調伏眾生藏普光明解脫門」。本節偈行一百六十六（頌八十三首）：夜神第一頌二十一、寶光明女讚王偈五十二、夜神第二頌十。本節唯一「譬如」在仁慈孝友喻。
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）；開敷一切樹華夜神＝〔T10 0391a06〕–〔0396b13 前〕 |
| 澄觀《華嚴經疏》 | 本節正釋起〔T35n1735 0946b13〕「第七開敷一切樹華夜神，寄遠行地」，訖於第八大願精進力救護一切眾生夜神前〔0947b03〕 |
| 澄觀《演義鈔》 | 本友專釋在《鈔》卷八十八，起〔T36n1736 0683b17〕「第七開敷一切樹華主夜神寄遠行地」，訖於第八大願精進力主夜神之釋前〔0683c26〕 |
| 法藏《探玄記》（六十華嚴疏） | 「第七遠行地知識內」〔T35n1733 0479a14〕起 |
| 李通玄《新華嚴經論》 | 〈入法界品〉本友正入當位法門五段〔T36n1739 0994b20〕起（其下隨文釋義四門·末推德三門）；〈十地品〉第七遠行地五門通論〔T36n1739 0899c04〕起（釋地名目·修何行門·善財表法·得何界解脫·隨文釋義），是釋地之文，非本友之科 |
| 智儼《搜玄記》 | 本友專釋起〔T35n1732 0100a13〕「第七夜天名開敷樹華，即七地菩薩位也」，訖於第八夜天之科前〔0100b28 前〕 |
澄觀之四分科——本節之骨：
〔T35n1735 0946b14–0946b16〕「初二可知。第三「夜神言」〔0946b14〕下授已法界。於中四：一顯法行、二立法名、三明業用、四辨根深。」
顯法行一分開二，後者復開總別：
〔T35n1735 0946b17–0946b20〕「於中二：先明安樂眾生行；後「善男子若有」〔0946b18〕下利益眾生行，令物斷惡修善故。於中，先總、後「為慳吝」〔0946b19〕下別顯十度治十蔽障。」
立法名一分，澄觀明其二意：
「此有二意：一望前，稱己益物悲智之心，故生大喜；二者望後，照佛攝生廣大悲智，故生大喜。」〔T35n1735 0946b21–0946b23〕
明業用一分，先問後答，答中三：
〔T35n1735 0946b24–0946b27〕「問中，以是業用分齊，故云境界。答中三：初總標，謂知佛攝生之智為業用分齊。二「云何普攝」〔0946b26〕下略顯普攝之相，謂一切物樂皆由佛得，故知佛攝。三「云何知然」〔0946b27〕下廣顯巧方便智。」
廣顯之中先總後別，別中先心後行：
〔T35n1735 0946c01–0946c05〕「於中二：先總明、後「善男子世尊往昔」〔0946c01〕下別顯。於中亦二：先發善巧普攝之心、後起善巧普攝之行。前中亦二：先見發心之境，沈苦集故；後「見如是」〔0946c04〕下正發救心，令得滅道。於中，先並起慈悲、後「起觀察」〔0946c05〕下雙運悲智。」
起行一分開三，末一即「廣大」二字之經據：
〔T35n1735 0946c08–0946c10〕「前中三：初舉攝生行體；次「以是方便」〔0946c08〕下明攝生本意；後「菩薩如是念念」〔0946c09〕下辨攝生周遍，即廣大義。」
辨法根深一分，其骨最長：
〔T35n1735 0946c13–0946c15〕「第四「善財童子言」〔0946c14〕下辨法根深，先問、後答。答中二：先歎深許說、二「乃往」〔0946c15〕下承力正酬。」
承力正酬之長行四段與本事六段：
〔T35n1735 0947a01–0947a05〕「第二承力正酬，中二：先長行，亦二：先正說、後結會古今。前中四：初總顯發心時處佛興、二「善男子彼普光明」〔0947a03〕下別舉本生時處、三「其中有王」〔0947a04〕下明發心勝緣、四「時此會中有童女」〔0947a05〕下正顯發心本事。」
〔T35n1735 0947a16–0947a21〕「第四正顯發心本事，中六：一發心身德；二「時寶光明女」〔0947a17〕下正發大心，同王心故；三「爾時大王」〔0947a18〕下王發攝言；四「時寶光明」〔0947a19〕下女讚王德；五「時彼大王」〔0947a20〕下大王述讚；六「王讚女已」〔0947a20〕下施行攝持。」
發心勝緣一分之四，並廣行大施之八：
「三中有四：初明大王治化，即鐵輪王，故云閻浮。」〔T35n1735 0947a06–0947a07〕
〔T35n1735 0947a12–0947a16〕「於中八：一施令彌布、二「其堅固」〔0947a12〕下施會大敷、三「時彼大王」〔0947a13〕下施主超倫、四「爾時閻浮」〔0947a13〕下施田雲集、五「時王見彼」〔0947a14〕下施心殷重、六「善男子其王爾時」〔0947a15〕下施願廣深、七「已能深入」〔0947a15〕下施慧玄微、八「不揀方」〔0947a16〕下施時均普。」
法藏之五分科（就六十本·名與次皆異於澄觀）：
〔T35n1733 0479b03–0479b05〕「第四「答言」〔0479b03〕下示己法界。於中有五：一顯法義、二立法名、三明業用、四辨根深、五結自分。」
李通玄之科——〈入法界品〉本友逐段有科。前友推德一段〔T36n1739 0994b05–0994b19〕指示本友所在與名，屬前友之文，作界外參照，不入本友正入之科。本友正入五段：
〔T36n1739 0994b20–0994b22〕「第一正入當位法門中，從「爾時善財童子」〔0994b20〕已下至「我唯知此菩薩出生廣大喜悅光明解脫門」〔0994b21〕，長科為五段。」
五段依次為正申所求·授與自行法門·答入此法門境界·欲說發心久近難信·答發心來久如〔T36n1739 0994b22–0994c05〕。其下更立四門：
〔T36n1739 0994c06–0994c12〕「隨文釋義者，「善男子乃往古世」〔0994c06〕已下，約有四門：一舉過世界海微塵數劫答前所問發心久近；二舉世界海名普光明真金摩尼山；三舉世界海中有佛出現名普照法界智慧山寂靜威德王；四舉其世界海中有世界微塵數世界種，一一世界種有世界微塵數世界，一一世界皆有如來出興。」
主伴與所治，並釋法門名：
〔T36n1739 0995b24〕「以方便波羅蜜為主，餘九為伴，以治處染淨二心大悲處生死不自在障，令得自在。」
〔T36n1739 0995c01〕「我唯知此菩薩出生廣大喜光明解脫者，此位四攝四無量心法方始徹故。」
末以推德三門指後友：
〔T36n1739 0995c04–0995c07〕「第二推德勝進中，從「如諸菩薩摩訶薩」〔0995c04〕已下至「辭退而去」〔0995c05〕，約立三門：一推德昇進、二此道場中有夜神名大願精進力救護一切眾生、三禮敬辭去。」
李通玄〈十地品〉第七遠行地之五門（釋地之文·非本友之科·取作對讀）：
〔T36n1739 0899c07〕「將釋此地，五門如前。」
〔T36n1739 0899c08〕「一釋地名目者，何故名為遠行地？」
〔T36n1739 0899c14〕「二明此地修何行門者，此地修方便波羅蜜。」
〔T36n1739 0899c18–0899c19〕「三明善財表法者，善財於此位所見知識在於佛會中者，明不離菩提體行眾行故。」
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 開敷一切樹華夜神 | — | 本節「往詣開敷一切樹華夜神所」〔T10n0279 0391a07〕 | 第三十七友之名；六十本作「開敷樹華夜天」〔T09n0278 0741a15〕，四十本作「開敷一切樹華安樂主夜神」〔T10n0293 0764a03〕；法藏約位約事二釋、李通玄作表法之釋，見目六 |
| 出生廣大喜光明解脫門 | — | 「善男子！我已成就菩薩出生廣大喜光明解脫門」〔T10n0279 0391a27〕 | 本友所得法門之名；法藏記天竺本名作「生廣喜處知足光明菩薩解脫」〔T35n1733 0479b12〕 |
| 密護 | — | 「我皆密護，令得正道，達其處所，宿夜安樂」〔T10n0279 0391a16〕 | 夜神安樂眾生行之體——不現身而暗護，令夜行者得正道還家 |
| 十度治十蔽障 | — | 澄觀〔T35n1735 0946b19–0946b20〕「先總、後「為慳吝」〔0946b19〕下別顯十度治十蔽障」 | 澄觀所立之科名（見目一）；經文自身逐句列十一對藥病（慳吝·破戒·瞋恚·惱害·懈怠·散亂·惡慧·樂小乘·樂著三界·福智微劣·心闇無慧），末三對明出願·力·智三度之名，餘以行相出之——科名之「十度」與經文之十一對不同數，分屬二層 |
| 一切法音圓滿蓋 | — | 「其中有王，名：一切法音圓滿蓋」〔T10n0279 0393a02〕 | 本生段之王名，結會古今處自指為今毘盧遮那；六十本作「一切法師子吼圓蓋妙音王」〔T09n0278 0745b12〕 |
| 寶光明 | — | 「時，此會中有長者女，名：寶光明，與六十童女俱」〔T10n0279 0394a26〕 | 本生段之長者女名，即說法之夜神前身 |
| 堅固妙寶莊嚴雲燈 | — | 「其閻浮提中，有一王都，名：堅固妙寶莊嚴雲燈」〔T10n0279 0392c29〕 | 本生段之王都名；其東門名「摩尼山光明」，門外即施會處 |
| 薩婆若 | — | 「常樂觀察薩婆若道」〔T10n0279 0394a10〕 | 一切智之音寫；本節長行與偈頌各一見，偈作「宣揚薩婆若，度脫諸群生」〔0395c02〕 |
| 那羅延 | — | 「那羅延身不可沮壞」〔T10n0279 0393c13〕 | 力士之名，用以狀王身之不可壞 |
| 惸獨 | — | 「刑獄皆止措，惸獨悉安隱」〔T10n0279 0394c03〕 | 孤獨無依之人；女讚王偈中王興世之益二偈之一 |
| 遠行地 | — | 澄觀「第七開敷一切樹華夜神，寄遠行地」〔T35n1735 0946b13〕 | 十地第七之名；本節寄位之判繫澄觀承古德之科，經文無此名 |
三、譬喻·修辭
(一) 仁慈孝友喻——本節唯一以「譬如」起之喻（逐字數之，「譬如」一見）：
「善男子！譬如有人仁慈孝友，遭逢世難，父母、妻息、兄弟、姊妹竝皆散失，忽於曠野道路之間而相值遇，瞻奉撫對，情無厭足。時，彼大王見來求者，心生歡喜，亦復如是。」〔T10n0279 0394a01–0394a05〕
所比者非施主與乞者之關係，而是離散重逢之情。喻前有九天王之樂為襯（忉利至淨居，「悉不能及」〔0394a01〕），喻後即接「因善知識」一段。
(二) 十句「哀哉眾生」之排比——大王十種大悲語，句句以「哀哉眾生」起、以「我當云何」自問、以「令其」收〔T10n0279 0393a22–0393b12〕。底本逐字計：「哀哉眾生」十見、「我當云何」十見。
(三) 十句「故」之排比——略顯普攝之相一段，「一切眾生所受諸樂」下十句皆以「故」結〔T10n0279 0391b02–0391b07〕；首句主語在如來（威德力），次七句主語在眾生（順·行·學·得·修·種·依），後二句主語在如來（智慧日光之所照·性淨業力之所攝）。
(四) 十句「念念」之排比——攝生周遍一段以「念念」起句者十〔T10n0279 0391c05–0391c12〕；其後別有「念念修行諸菩薩行」一句，繫於世界海一段之末〔0391c19〕。底本「念念」逐字十一見。
(五) 二十一句「心」——正發救心一段逐句以「心」結，逐字數之，二十一句〔T10n0279 0391b14–0391b28〕；其中「於一切眾事離執著心」以下六句（離執著·無貪染·無慳吝·無希望·無羨慕·無迷惑），加第二句「願一切眾生皆悉具足資生之物無所乏心」為七句，再加首句「起願得一切妙寶資具攝眾生心」為前八句，同屬離著一組；第九句「起觀察真實法性心」以下轉入悲智雙運。
(六) 昔今對照之翻十惡——女讚王偈第三段十偈，以「往昔」「昔日」「昔時」與「今」「今日」「今時」兩兩相對〔T10n0279 0394c04–0394c23〕；底本此偈段「往昔」二見、「昔日」三見、「昔時」一見。所翻之末組不翻行而翻見——「今聞王正法，悟解除邪見，了知苦樂報，悉從因緣起」〔0394c22–0394c23〕。
(七) 王之三稱——施田雲集段眾人之評語三句：「此王是大智人、是福須彌、是功德月」〔T10n0279 0393c19–0393c20〕，一句說智，二句以須彌與月為喻說福與德。
(八) 眾生十一「想」與大王八「想」——哀求段眾生於王所起十一想（安樂·所愛·活命·攝受·寶藏·津梁·道路·船筏·寶洲·財利·天宮）〔T10n0279 0393a17–0393a22〕；施時均普段大王於乞者起八想（一子·父母·福田·難得·恩益·堅固·師·佛）〔0394a17–0394a19〕；寶光明女於王所起四想（大師·善知識·具慈悲·能攝受）〔0394b05–0394b06〕。三組「想」之排比為本節人物關係之骨。
(九) 偈頌收句之換調——夜神第一頌第六至第十三偈中七偈以「是彼之境界」「智眼之境界」收句（底本「是彼之境界」六見·「智眼之境界」一見；餘一偈收句作「聞此法歡喜」），第十四偈起六偈中五偈改以「之解脫」收句（「此證悟者之解脫」「此慧燈者之解脫」「此正道者之解脫」「此普賢者之解脫」「此無礙眼之解脫」，底本「之解脫」五見）。澄觀於此十四偈不逐一配前，云「恐繁不配，說者隨宜」〔T35n1735 0946c29–0947a01〕。
四、異譯對勘
本節經文要句之漢譯校本三種：實叉難陀 T279（底本）· 佛馱跋陀羅 T278（晉譯六十華嚴〈入法界品第三十四〉）· 般若 T293（貞元四十華嚴〈入法界品〉）。三本此友場景結構全同構（趣求·見敬諮問·十度密護行·立法名·徵業用·毘盧遮那往昔行·問發心久如·難信難知答·頌·本生·謙己推勝·指示後友·辭退）。
句一 趣求與見依正
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 往詣開敷一切樹華夜神所，見其身在眾寶香樹樓閣之內妙寶所成師子座上，百萬夜神所共圍遶 | T10n0279 0391a07–a09 |
| 佛馱 T278 | 爾時，善財童子正念思惟增廣甚深妙德自在音聲法門，往詣開敷樹華夜天所 | T09n0278 0741a14–a16 |
| 佛馱 T278 | 見彼夜天在眾寶香樹樓閣之內，處寶樹芽師子法座，百萬諸天眷屬圍遶 | T09n0278 0741a15–a17 |
| 般若 T293 | 即時往詣開敷一切樹華安樂主夜神所，見其身在眾寶香樹枝條樓閣之內，坐大寶樹妙藏師子之座，十千夜神前後圍遶 | T10n0293 0764a03–a05 |
異文所繫：(甲) 友名三形——80「開敷一切樹華夜神」·60「開敷樹華夜天」·40「開敷一切樹華安樂主夜神」；「夜神」與「夜天」異形，「一切」有無異形，40 別多「安樂主」三字。(乙) 眷屬之數，80 與 60 皆作百萬，40 作十千。(丙) 座名，80「妙寶所成師子座」·60「寶樹芽師子法座」·40「大寶樹妙藏師子之座」。(丁) 前友法門名，80 於本節首句作「菩薩甚深自在妙音解脫門」，60 作「甚深妙德自在音聲法門」，40 作「菩薩甚深自在可愛妙音解脫」。誌錄不判。
句二 立法名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善男子！我已成就菩薩出生廣大喜光明解脫門 | T10n0279 0391a27–a28 |
| 佛馱 T278 | 善男子！我已成就無量歡喜知足光明法門 | T09n0278 0741b07–b08 |
| 般若 T293 | 善男子！我得菩薩出生廣大歡喜光明解脫門 | T10n0293 0764a28–a29 |
異文所繫：三本三名。80 作「出生廣大喜光明」，40 作「出生廣大歡喜光明」——唯「喜」與「歡喜」之異；60 全異，作「無量歡喜知足光明」，別出「知足」一義。法藏就六十本記天竺本名，云「天竺本名生廣喜處知足光明菩薩解脫」〔T35n1733 0479b11–0479b12〕，兼有「廣喜」與「知足」二義。誌錄不判。
句三 業用總標
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 入此解脫，能知如來普攝眾生巧方便智 | T10n0279 0391b01–b02 |
| 佛馱 T278 | 如來方便光明，攝取眾生 | T09n0278 0741b09–b10 |
| 般若 T293 | 入此解脫能知如來種種福聚，普攝眾生，善巧方便，智慧光明 | T10n0293 0764b01–b02 |
異文所繫：80 以「巧方便智」為業用之體，40 於其上更加「種種福聚」與「智慧光明」二支，60 則作「方便光明」而無「智」字。其下十句「故」，80 與 40 大同而 40 別出「種如來同類善根故」「讚如來相似善果故」「守護如來所說戒法故」「隨喜如來廣大誓願故」四句〔T10n0293 0764b06–b08〕，句數多於 80；60 此段不作十句排比而作散說。誌錄不判。
句四 謙己推勝
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善男子！我唯知此菩薩出生廣大喜光明解脫門 | T10n0279 0396a22–a23 |
| 佛馱 T278 | 佛子！我唯知此菩薩無量歡喜知足光明法門 | T09n0278 0745c11–c12 |
| 般若 T293 | 善男子！我唯知此菩薩出生廣大歡喜調伏眾生藏普光明解脫門 | T10n0293 0770b12–b13 |
異文所繫：(甲) 呼格，80 與 40 作「善男子」，60 作「佛子」。(乙) 40 此處之法門名與其立名處〔T10n0293 0764a28〕所稱不同，別多『調伏眾生藏普』六字——同本前後二形，並存。(丙) 所推之勝，80 作地·行·解脫門三對「於一……普入一切」，60 作行海·大願·地海·行海·法門五支，40 於三對之後更續「尊重恭敬諸善知識」以下長段。誌錄不判。
句五 指示後友
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 此道場中，有一夜神，名：大願精進力救護一切眾生 | T10n0279 0396a28–a29 |
| 佛馱 T278 | 於此道場，有一夜天，名願勇光明守護眾生 | T09n0278 0745c17–c18 |
| 般若 T293 | 有一夜神，名守護一切眾生大願精進力光明 | T10n0293 0770b27–b28 |
異文所繫：後友名三形——80「大願精進力救護一切眾生」·60「願勇光明守護眾生」·40「守護一切眾生大願精進力光明」。所付問句之數，80 四問（教化眾生令趣菩提·嚴淨佛剎·承事如來·修行佛法），60 亦四支而合為長句，40 五問（別出「云何能令一切如來皆悉歡喜」）〔T10n0293 0770c02–0770c03〕。誌錄不判。
句六 結會古今
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時一切法音圓滿蓋王者，豈異人乎？今毘盧遮那如來、應、正等覺是也 | T10n0279 0395c20–c22 |
| 佛馱 T278 | 爾時，一切法師子吼圓蓋妙音王者，豈異人乎？今盧舍那如來、應供、等正覺是也 | T09n0278 0745b12–b14 |
| 佛馱 T278 | 淨光王者，今淨飯王是也；蓮華光夫人者，摩耶夫人是也 | T09n0278 0745b14–b15 |
| 般若 T293 | 爾時一切法圓滿寶蓋大師子吼妙音聲王者，豈異人乎？毘盧遮那如來、應、正等覺是也；光明王者，淨飯王是；蓮華光夫人者，摩耶夫人是；寶光明童女者，即我身是 | T10n0293 0770a04–a08 |
異文所繫：(甲) 王名，80「一切法音圓滿蓋」·60「一切法師子吼圓蓋妙音」。(乙) 佛名，80「毘盧遮那」·60「盧舍那」；德號 80 作「應、正等覺」·60 作「應供、等正覺」。(丙) 父王名，80「光明王」·60「淨光王」。(丁) 所攝眾生之結，80 作「即此會中一切菩薩是」，60 作「時國人者，今大眾是也」。(戊) 40 本此段亦有結會，王名作「一切法圓滿寶蓋大師子吼妙音聲王」，與 60 之「師子吼」同軌而別多「大」字；父王名「光明王」與夫人名「蓮華光夫人」與 60 所出之今身同（淨飯王·摩耶夫人），80 此段亦出此二句〔T10n0279 0395c22–0395c23〕「光明王者，淨飯王是。蓮華光夫人者，摩耶夫人是」；所攝眾生之結 40 作〔T10n0293 0770a09〕「即此佛會大道場中一切菩薩雲集者是」，與 80「即此會中一切菩薩是」同軌而別加「大道場」「雲集」，其下更列十地與眾會之德〔T10n0293 0770a10–a16〕。誌錄不判。
負命題之更正：本節後半之本生大段（發心久如以下），六十本非無——其結會古今、大王施會、六十童女、女讚王偈諸段俱存，見上引〔T09n0278 0743a01〕〔0744a01〕〔0745b12〕。四十本亦存此段。三本俱有，唯人名與偈數詳略互異，誌錄不判。
句七 第二頌首偈
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 我有廣大眼，普見於十方，一切剎海中，五趣輪迴者 | T10n0279 0396a02–a03 |
| 佛馱 T278 | 我有清淨眼，悉見世界海，生死五趣中，眾生常流轉 | T09n0278 0745b20–b21 |
| 般若 T293 | 佛子我有廣大眼，普能觀察於十方，種種廣大剎海中，眾生五趣輪迴者 | T10n0293 0770a19–a20 |
異文所繫：(甲) 句式，80 與 60 皆五言，40 作七言。(乙) 眼名，80「廣大眼」與 40 同，60 作「清淨眼」。(丙) 此頌之偈數，80 十偈〔T10n0279 0396a02–a21〕，60 十偈〔T09n0278 0745b20–0745c10〕，40 十一偈〔T10n0293 0770a19–0770b11〕。(丁) 末偈結勸三形——80 作「佛子汝應學」〔T10n0279 0396a21〕，60 作「真佛子應速，究竟此法門」〔T09n0278 0745c10〕，40 作「汝應愛樂勤修學」〔T10n0293 0770b11〕。誌錄不判。
五、宗義之經據〔眼〕
(一) 一切樂皆由佛得。本節業用之總標，經文自立十句「故」為據：
「一切眾生所受諸樂，皆是如來威德力故，順如來教故，行如來語故，學如來行故，得如來所護力故，修如來所印道故，種如來所行善故，依如來所說法故，如來智慧日光之所照故，如來性淨業力之所攝故。」〔T10n0279 0391b02–0391b07〕
澄觀就此判其為「略顯普攝之相」，並釋其理：
〔T35n1735 0946b26–0946b27〕「二「云何普攝」〔0946b26〕下略顯普攝之相，謂一切物樂皆由佛得，故知佛攝。」
(二) 知樂由佛生，以現量為據。經文自徵「云何知然」，答以憶念佛之往昔行海。澄觀釋此徵答之意：
「先徵可知。後釋意云：我見如來從因至果，大悲巧攝，故知樂由佛生。」〔T35n1735 0946b28–0946b29〕
(三) 大喜之二所緣。法門名中之「喜」，澄觀判其望前望後各有所緣，見目一所引〔T35n1735 0946b21–0946b23〕。李通玄於〈十地品〉第七遠行地下亦以慈悲行釋其歡喜（此段出〈十地品〉，非本友之科）：
「善財得菩薩廣大歡喜解脫者，明此地菩薩成就大慈悲行，普能方便教化眾生，歡喜無厭故。不居染淨，故名為解脫。」〔T36n1739 0899c26–0899c29〕
(四) 難知之所以，不唯久遠。辨法根深一分，澄觀判「難知」之理不在年代之遠，而在當時一發心即滿佛境：
「一標難知，非唯久遠難知，抑亦當時發心已得深法，滿佛境故。況無久近相，非常見聞故難信，非聞慧境故難知，非思修故難解難入，上皆心緣處滅故。難說者，言語道斷故。」〔T35n1735 0946c17–0946c20〕
其下「一切菩薩尚不能知」一句，澄觀讀作權教菩薩：
「以是佛境故，權教菩薩尚不能知，況前劣耶？」〔T35n1735 0946c23–0946c24〕
(五) 「廣大」二字之經據。法門名之「廣大」，澄觀繫於攝生周遍一段：
〔T35n1735 0946c09–0946c10〕「後「菩薩如是念念」〔0946c09〕下辨攝生周遍，即廣大義。」
(六) 五濁之逐句配當。本生段五濁一節，澄觀逐句配名，並判劫濁通三：
〔T35n1735 0947a07–0947a10〕「二「時彼世界」〔0947a07〕下五濁為因，感三災果。壽命短促即命濁，「資財」〔0947a08〕下眾生濁，「不修」〔0947a08〕下煩惱濁，「任情」〔0947a09〕下見濁，劫濁則通三。「咸來共繞」〔0947a09〕下悲境現前。」
(七) 遠行地之行體。李通玄釋此地之名與所修，以方便波羅蜜為體：
「以無作智慧入一切世間，等眾生行普令遍周，故名遠行地。」〔T36n1739 0899c11–0899c13〕
「以出生死空無相無願解脫門，能入世間同眾生之萬行，然不離世間、不隨生死，長大慈悲故，名方便波羅蜜。」〔T36n1739 0899c15–0899c17〕
(八) 善友所居即佛會中。李通玄就本節善財不入城、逕往詣夜神所一事立表詮：
「三明善財表法者，善財於此位所見知識在於佛會中者，明不離菩提體行眾行故。」〔T36n1739 0899c18–0899c19〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
科：「第七開敷一切樹華夜神，寄遠行地。」〔T35n1735 0946b13〕
第一頌之分：「二十一偈，分二：初十九偈頌歎深難說、後二偈頌承力為說。」〔T35n1735 0946c24–0946c26〕；前十九之四段——「初一偈頌標深難說；二有三偈頌不知人；三有一偈超頌前釋，以是佛境故，惑者不知；四有十四偈總頌揀去能知，次第頌前佛力所護等。」〔T35n1735 0946c26–0946c29〕
女讚偈之分：〔T35n1735 0947a22–0947a24〕「偈中，五十二偈，分二：初二十五偈總顯王德、後「王父」〔0947a23〕下二十七偈顯王本生。」；前二十五之四段——「初六偈明王未興時損、次二偈明王興世之益、三有十偈翻損成德即翻十惡、四有七偈明依正難思。」〔T35n1735 0947a24–0947a27〕；後二十七之四段——「初四偈明先王世末、次八偈明王興先相、三有七偈正顯誕生、四有八偈生後之益。」〔T35n1735 0947a27–0947a29〕
女讚三業之分：「四女讚中三：初標心淨、次發口言、後展身禮口言。」〔T35n1735 0947a21–0947a22〕
第二頌之分：「但是總相顯已能知，於中先九明能知、後一結勸。」〔T35n1735 0947b02–0947b03〕
寄位配當之二說（品科段·非本友窗）——澄觀於末會五相之總論中先舉二說：
〔T35n1735 0918b02–0918b04〕「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。」
澄觀明判
二說既舉，澄觀先許兩說各有其理，再下判語，許配位而不廢不配：
〔T35n1735 0918b04–0918b06〕「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。」
〔T35n1735 0918b06–0918b08〕「然無次位中不礙次位，顯位是常規，配亦無失。橫竪無礙，且依古德配為五相。」
依此，本節「寄遠行地」之判是澄觀依古德所配而自判為「無失」之讀法，非經文自標。
法藏《探玄記》T35n1733（六十華嚴疏）
釋名二途：「開敷樹花者，若約位，此地是有行有開發無相住故名也」〔T35n1733 0479a15–0479a17〕；「約事，此天在香樹樓閣中故立此名。」〔T35n1733 0479a17–0479a18〕
顯法義之分：「初中二：先明安樂眾生行。光救夜中眾生，謂日沒等夜中放光，是夜天之義，令免世嶮路，求一切智道。」〔T35n1733 0479b05–0479b08〕
利益眾生行之分：〔T35n1733 0479b08–0479b10〕「二「又善男子」〔0479b08〕下明利益眾生行，初化放逸眾生令修知足行、次授與十波羅蜜令破十障，釋成歡喜行可知。」
立法名與天竺本名：〔T35n1733 0479b10–0479b12〕「二「我已成」〔0479b10〕下立法名，依上三義遂立此名。天竺本名生廣喜處知足光明菩薩解脫。」
業用二分：〔T35n1733 0479b12–0479b17〕「三業用中，先問、後答。以是業用分齊，故云境界。答中二：先舉佛果力用益生，彰己所學，於中先總、後別，可知；二「我入此法門」〔0479b15〕下明知菩薩因行業用顯已同成，於中二：先總顯、後我知下別辨。」
難知之因與緣：〔T35n1733 0479c10–0479c12〕「二「除佛神力」〔0479c10〕下明有因緣亦可得知。初一句佛力加持為緣，依善知識等明內行高勝為其因，方可得知。」
第一頌二十一頌半之五科：〔T35n1733 0479c16–0479c25〕「頌中二十一頌半，有五：初一舉境甚深，頌前難說等；二有四頌明所不知人，頌前非諸天等能知；三有十四頌半，頌前除佛神力等，於中，初二頌前佛神力及依善知識成善根、次一頌前淨正直心、次一頌前哀愍眾生等、次六頌六度行及頌前拔煩惱樹等、次二頌半頌前滅諸染污得普照等、次二頌得如來樂入佛功德等；四有一頌勸善財學；五有一頌前我當承力說也。」
五濁之三果：〔T35n1733 0480a04–0480a06〕「行十惡等，造苦因也。死入惡道，明受異熟果也。命短等，明受等流果也。「以諸貪著」〔0480a06〕下明增上果。」
脫莊嚴具與置王前發願：〔T35n1733 0480a22–0480a24〕「同願脫莊嚴具者，示背世間榮華之報。置王前而發願者，悕同出世菩薩大行。」
結會古今之略：〔T35n1733 0480b07–0480b09〕「第三結會古今中，略不結云爾時彼童女者今則我身是。」
第二頌十偈之分與結地：〔T35n1733 0480b09–0480b11〕「第二重頌中十偈，初二天眼、次一天耳、次一他心、次一宿命、次四廣知諸佛因果等事、後一結勸修學。」；末以一句結此一地——〔T35n1733 0480b14〕「遠行地竟。」
李通玄《新華嚴經論》T36n1739（表法異軌·以下三則出〈十地品〉第七遠行地，非本友之科，取作對讀）
釋此地名：「第七遠行地，以方便波羅蜜成就入世間中出世間智慈之慧。」〔T36n1739 0899c04–0899c05〕
釋友名：「名開敷樹華者，表於無相妙慧之樹開敷普賢行華」〔T36n1739 0899c19–0899c21〕；「亦是開敷一切眾生無明行樹華令成普賢行華故，為表第七地成世間行成慈悲門令圓滿故。」〔T36n1739 0899c21–0899c23〕
釋依報：「表眾寶樹是眾行，明依報。」〔T36n1739 0899c24〕；「妙寶師子座者，表妙用無畏行也。」〔T36n1739 0899c25–0899c26〕
智儼《搜玄記》T35n1732（六十華嚴疏）
釋名與寄位：〔T35n1732 0100a13–0100a15〕「第七夜天名開敷樹華，即七地菩薩位也，入無量歡喜智足光明法門。」——名、位、法門一句並判。
正入與自分五科：〔T35n1732 0100a24–0100a29〕「三正入中有二：初明自分法門、二「諸大」〔0100a24〕下仰推勝分。自分中有五：初總明法門德用，有三：初令得世間樂、二令得出世離苦行、三令成善法行、二「我已成」〔0100a27〕下正明法門名體、三「善財白言」〔0100a28〕下明法門大用、四「白言天神」〔0100a28〕下明發心得法久近因緣、五「我唯」〔0100a29〕下結也。」
大用五分：〔T35n1732 0100a29–0100b03〕「三大用中有三：初問、次答、三結。第二答中有五：初辨相、二推功在佛、三尋往因、四依起勝行、五舉佛為證可知。」
久近問答：〔T35n1732 0100b03–0100b05〕「四發心久近中有二：初問、次答。答有二：初明深遠難知、二「佛子乃往」〔0100b04〕下正答。」
重頌十偈之分：〔T35n1732 0100b25–0100b27〕「第二重頌中十偈，有三：初五以五通自在知諸佛出世事、次四以漏盡智通知出世法、下一勸修。」
澄觀《演義鈔》T36n1736（卷八十八）
寄位之申：鈔牒疏名〔T36n1736 0683b17〕「第七開敷一切樹華主夜神寄遠行地」，而申其所以——〔T36n1736 0683b18〕「謂至無相住功用後邊，出過世間二乘道故。」
三災二義與此處之限定：〔T36n1736 0683b25–0683b27〕「然三災復有二義：一約劫欲盡時人壽十歲等、二者少分往往多起，今此明約少分災耳。」鈔先分大小三災（小三災為飢饉·疾疫·刀兵，大三災為水火風壞器界），而判此處經文所指屬小三災之少分。
十悲之總別與三求：〔T36n1736 0683b27–0683c05〕「疏「先深起大悲」〔0683b27〕者，鈔消經文，此悲心與第二地中集果多同。初一總明，謂三求眾生皆墮無底生死深坑難免出故；餘九為別。又分為二：初一解邪理外推求總名為邪，橫計世間常樂我淨，起貪等惑，故令住善業。餘八行邪，於中別顯三求眾生，即分為三：初五悲欲求眾生、次二悲有求眾生、後一悲邪梵行求眾生。」末以一句總收——〔T36n1736 0683c24–0683c26〕「上十悲中皆有所對能治，略以顯示；餘如二地。」
誌錄不判
本節之科，澄觀就八十本作四分（顯法行·立法名·明業用·辨法根深），法藏就六十本作五分（顯法義·立法名·明業用·辨根深·結自分），李通玄於〈入法界品〉本友長科為五段（正申所求·授與自行法門·答入此法門境界·欲說發心久近難信·答發心來久如），其〈十地品〉第七遠行地別以五門通論此地（釋地名目·修何行門·善財表法·得何界解脫·隨文釋義），二處不相混，智儼就六十本則作正入二分、自分五科之一軌——四家之分數與所依之骨互異。釋友名一事，法藏分約位約事二途，李通玄作無相妙慧之樹開敷普賢行華之表法，二釋並存。法門名一事，八十本作出生廣大喜光明解脫門，六十本作無量歡喜知足光明法門，四十本立名處與謙己處二形互異，法藏別記天竺本名——四形並錄。寄位一事，澄觀判寄遠行地，法藏亦屬第七遠行地，李通玄亦於第七遠行地下論此友；澄觀於品科總論中之判語，見上『澄觀明判』。本生大段一事，八十本、六十本、四十本俱有，人名與偈數詳略互異。此諸異釋皆古德成說，誌錄之。
七、互讀·承衍
本節之文，承衍繫鏈皆自古德已行之互讀直回：
- 智儼《華嚴經孔目章》T45n1870：善知識序次表列本友——〔T45n1870 0589b06〕「三十八夜天名開敷樹華」。此為序次之錄，非釋義；其序次之數與八十本以德雲為第一友順數之第三十七不同，屬序次口徑之異，誌錄不判。同書〈十地證位方便〉一節別有本友之實釋——〔T45n1870 0585b15–0585b16〕「第七知識。約一乘別教。於成佛處。善巧方便。真俗雙觀。修因感果自在法門義。」此處之「第七」是十地證位方便之第七，與序次表之「三十八」異口徑，二數不相混計。
- 澄觀《疏》本節科段內未自舉他經他論：本節疏窗〔T35n1735 0946b13–0947b03〕逐字之內，無書名號所標之他典徵引。
- 澄觀《疏》〈世主妙嚴品〉主夜神一段之會通：本友之名與法門名，澄觀於〈世主妙嚴品〉主夜神眾一段別有回頭之會通——〔T35n1735 0552a08–0552a10〕「六即遠行地善友，彼云開敷一切樹華。一切開敷，即普發也。」其下錄六十本之名——〔T35n1735 0552a11–0552a12〕「舊經云「菩薩無量歡喜知足光明」〔0552a11〕，知足滿足，文相近也。」末釋「喜」之所以——〔T35n1735 0552a13–0552a14〕「佛以福智滿足物心，則含喜名藏。」此段在〈世主妙嚴品〉疏窗，非本友窗。
- 華嚴宗論之查無：法藏《華嚴經旨歸》T45n1871 ·《華嚴一乘教義分齊章》T45n1866 ·《華嚴一乘十玄門》T45n1868 · 澄觀《華嚴法界玄鏡》T45n1883 四典，檢「開敷」皆零命中〔查無〕。
- 唯識軸之查無：世親《十地經論》T26n1522 · 成唯識論 T31n1585 · 攝大乘論 T31n1594 · 瑜伽師地論 T30n1579 · 解深密經 T16n0676 五典，檢「開敷樹華」皆零命中〔查無〕。本節非〈十地品〉，不另立唯識繫鏈。
- 本節之向下所開：寄位之線（澄觀·法藏·李通玄三家俱繫第七遠行地；澄觀之判見上『澄觀明判』）·釋名之線（法藏約位約事二釋·李通玄表法之釋）·本生與異譯之線（三本俱存本生段而人名互異）。三線並錄不判。
八、校本定位
- 實叉 T279（底本）：本節〔T10n0279 0391a06〕起（卷七十二）–〔0396b13 前〕訖（卷七十三前）。趣求見敬諮問 0391a06–a13 · 安樂眾生行 0391a13–a17 · 利益眾生行十度治十蔽障 0391a17–a27 · 立法名 0391a27–a28 · 問業用 0391a28–a29 · 總標與略顯十句故 0391a29–b07 · 憶念往昔行海 0391b07–b09 · 見苦之境 0391b09–b14 · 正發救心二十一句 0391b14–b28 · 起普攝行 0391b28–c05 · 攝生周遍十句念念 0391c05–c21 · 雜明種種行 0391c21–0392a08 · 二問久如 0392a08–a10 · 歎深難知 0392a10–a26 · 第一頌二十一偈 0392a26–0392c12 · 本生起 0392c13–c21 · 別舉時處 0392c21–0393a06 · 五濁與哀求 0393a06–a22 · 十種大悲語 0393a22–b12 · 擊鼓普施 0393b12–b24 · 施會處莊嚴 0393b24–c03 · 師子座與王相 0393c03–c16 · 施田雲集與十心 0393c16–c23 · 超勝諸天樂 0393c23–0394a01 · 仁慈孝友喻 0394a01–a05 · 因善知識 0394a05–a17 · 八想與均普施 0394a17–a26 · 寶光明女身德 0394a26–b03 · 正發大心 0394b03–b12 · 王發攝言 0394b12–b15 · 女讚偈五十二 0394b15–0395c05 · 大王述讚與施衣 0395c05–c20 · 結會古今 0395c20–c29 · 第二頌十偈 0395c29–0396a21 · 謙己推勝 0396a22–a28 · 指示後友 0396a28–b03 · 戀德禮辭 0396b03–b05。偈行一百六十六。
- 佛馱 T278（晉譯主對校）：本節〔T09n0278 0741a14〕起（卷五十四）–〔0745c21〕訖。趣求見敬諮問 0741a14–a21 · 密護行與十度 0741a21–b07 · 立法名 0741b07–b08 · 問業用 0741b08–b09 · 業用答 0741b09–0741c29 · 二問久如 0742a01–a02 · 歎深難知 0742a02–a14 · 引頌 0742a14–a15 · 第一頌 0742a16–b28（二十一偈半）· 本生 0742b29–0745b18 · 第二頌十偈 0745b19–0745c10 · 謙己推勝 0745c11–c16 · 指示後友 0745c17–c20 · 辭退 0745c20–c21。
- 般若 T293（貞元四十華嚴對校）：本節〔T10n0293 0764a01〕起（卷二十二末–卷二十四）–〔0770c05〕訖。趣求見敬諮問 0764a01–a09 · 密護行與十度 0764a09–a28 · 立法名 0764a28–a29 · 問業用 0764a29–b01 · 業用答 0764b01–0765a25（a26 為卷二十二尾題）· 久如問答 0765b06–b29 · 引頌 0765c01–c02 · 第一頌 0765c03–0766a15（二十一偈）· 本生 0766a16–0770a16（卷二十四起 0768b17）· 第二頌 0770a19–b11 · 謙己推勝 0770b12–b26 · 指示後友 0770b27–0770c04 · 辭退 0770c04–c05。
- 澄觀《疏》T35n1735：本節正釋 0946b13 起 · 四分科 0946b13–b16 · 顯法行 0946b16–b20 · 立法名二意 0946b20–b23 · 明業用 0946b23–0946c13 · 辨法根深 0946c13–0947b02 · 第一頌之分 0946c24–0947a01 · 承力正酬長行四段 0947a01–a05 · 發心勝緣四段與大施八段 0947a06–a16 · 正顯發心本事六段 0947a16–a21 · 女讚偈五十二之分 0947a21–a29 · 結會古今 0947b01–b02 · 第二頌之分 0947b02–b03 · 訖於第八夜神前 0947b03。寄位配當之二說與澄觀明判在品科末會五相總論段 0918b02–0918b08，非本友窗。
- 法藏《探玄記》T35n1733：第七遠行地知識 0479a14 起 · 舉法勸修三分 0479a14–a23 · 釋友名二途 0479a15–a18 · 聞偈得益 0479a23–a26 · 偈讚夜天十四頌之分 0479a26–a29 · 依教趣入 0479a29–b01 · 見敬請 0479b01–b02 · 示己法界五分 0479b03–b05 · 顯法義 0479b05–b10 · 立法名與天竺本名 0479b10–b12 · 明業用二分 0479b12–b29 · 辨根深 0479c01–c25（難知五義 0479c07–c09 · 佛力為緣內行為因 0479c10–c15 · 第一頌二十一頌半五科 0479c16–c25）· 正說發心久近 0479c25–0480b11（本事五段 0479c28–0480a20 · 五濁與異熟等流增上三果 0480a02–a06 · 十種悲語配十苦 0480a09–a14 · 身行大悲五段 0480a14–a20 · 本生身同修勝行六段 0480a20–0480b07 · 脫飾發願 0480a22–a24 · 女讚五十二頌之分 0480a26–0480b06 · 結會古今 0480b07–b09 · 第二頌十偈之分 0480b09–b11）· 結自分 0480b11 · 仰推勝進五句 0480b12–b14 · 訖「遠行地竟」0480b14。
- 李通玄《論》T36n1739：〈入法界品〉本友——前友推德指本友（界外參照）0994b05–b19 · 正入當位法門五段 0994b20–0994c05 · 隨文釋義四門 0994c06–c12 · 別舉王都人物 0994c12–c19 · 結會古今 0994c19–c23 · 表法之釋 0994c24–0995b23 · 方便為主餘九為伴與治染淨二障 0995b24–b29 · 釋法門名 0995c01–c03 · 推德勝進三門 0995c04 起。〈十地品〉第七遠行地（釋地之文·非本友之科·取作對讀）：0899c04 起 · 五門標 0899c07 · 釋地名目 0899c08–c13 · 修何行門 0899c14–c17 · 善財表法與釋友名 0899c18–0900a01 · 得何界解脫 0900a02–a13 · 隨文釋義 0900a14 起。
- 智儼《搜玄記》T35n1732：本友專釋 0100a13 起 · 釋名與寄位 0100a13–a15 · 勸教四事 0100a15–a16 · 夜天重頌三分 0100a16–a19 · 依入八分 0100a20–a23 · 正入二分 0100a24–a25 · 自分五科 0100a25–a29 · 大用三分與答中五 0100a29–b03 · 發心久近二分 0100b03–b11 · 往因行六分 0100b11–b16 · 女偈五十二之分 0100b16–b25 · 重頌十偈三分 0100b25–b27 · 仰推 0100b27 · 訖於第八夜天科前 0100b28 前。
- 澄觀《演義鈔》T36n1736：本友專釋在卷八十八 0683b17 起 · 寄遠行地之申 0683b17–b19 · 三災二義與少分災之限定 0683b19–b27 · 十悲總別與三求對治 0683b27–0683c25 · 訖於第八夜神之釋前 0683c26。
- 異讀：本單元 T279 範圍〔0391a06〕–〔0396b12〕內大正校記 54 條，另原印注存目 1 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0391a24〕蜜【大】｜密【宮】（＊同校並繫〔0391a26〕〔0391a27〕〔0391c26〕〔0392a05〕之蜜字） · 〔0391a26〕闇【大】｜暝【聖乙】 · 〔0391a28〕出【大】｜無此字【聖乙】 · 〔0391b04〕學如來行故，……之所攝故（凡53字）【大】｜無此字【聖乙】 · 〔0391b07〕出【大】｜無此字【聖】【聖乙】 · 〔0391b11〕縛【大】｜纏【聖乙】 · 〔0391b16〕乏【大】｜之【聖乙】 · 〔0391b16〕於一切眾事離……智果心。（凡203字）【大】｜無此字【聖乙】 · 〔0391b20〕漩【大】｜旋【聖】 · 〔0391b22〕悲【大】｜慈【宮】 · 〔0391b28〕起如是心已，……德大海。（凡105字）【大】｜見【宮】 · 〔0391c05〕菩薩如是念念……使知見。（凡264字）【大】｜無此字【聖乙】 · 〔0391c07〕悉皆【大】｜皆悉【宋】【元】【明】【宮】【聖】 · 〔0391c19〕位【大】｜住【聖】 · 〔0391c20〕現【大】｜見【宮】 · 〔0392a02〕又為稱讚趣一……薩智慧。（凡100字）【大】｜無此字【聖乙】 · 〔0392a13〕無雜染心，無……況餘眾生（凡183字）【大】｜無此字【聖乙】 · 〔0392b12〕親近善知識，……轉清淨。（凡364字）【大】｜無此字【聖乙】 · 〔0392b14〕大【大】｜太【宋】【元】【明】【宮】【聖】 · 〔0392c17〕一一世界種，……無量眾生（凡69字）【大】｜無此字【聖乙】 · 〔0392c23〕此世界種中，……閻浮提中（凡114字）【大】｜無此字【聖乙】 · 〔0393a04〕采【大】｜婇【宮】 · 〔0393a12〕咸【大】｜感【聖乙】 · 〔0393a15〕踊【大】｜涌【宮】 · 〔0393a20〕得所愛想、得……昇天宮想（凡40字）【大】｜無此字【聖乙】 · 〔0393b09〕彊【大】｜強【宮】 · 〔0393b16〕瓔珞【大】｜纓絡【聖】（＊同校並繫〔0393c10〕之瓔珞字） · 〔0393c03〕十寶為地，十……修行善業（凡132字）【大】｜無此字【聖乙】 · 〔0393c13〕肢【大】｜支【宮】【聖】【聖乙】 · 〔0394a09〕捨離一切諸不……如虛空。（凡136字）【大】｜無此字【聖乙】 · 〔0394a17〕於來乞者，生……施眾生。（凡144字）【大】｜無此字【聖乙】 · 〔0394a19〕揀【大】｜簡【宋】【元】【明】【宮】【聖】 · 〔0394a23〕瓔珞【大】｜纓絡【宋】【元】【聖】（＊同校並繫〔0394b07〕之瓔珞字） · 〔0394a27〕姝【大】｜殊【元】【明】 · 〔0394b09〕如彼大王所知……皆隨往生（凡52字）【大】｜無此字【聖乙】 · 〔0394c08〕秔【大】｜粳【宮】 · 〔0394c10〕陵【大】｜凌【宮】 · 〔0395b01〕成【大】｜化【聖】 · 〔0395b03〕美水【大】｜米水【宮】 · 〔0395b06〕慶喜【大】｜多喜【宮】 · 〔0395b09〕宵【大】｜有【聖乙】 · 〔0395b14〕跏【大】｜加【宋】【元】【明】【宮】【聖】 · 〔0395b16〕掬【大】｜鞠【宋】【元】【明】【宮】【聖】 · 〔0395b18〕涌【大】｜踊【聖】 · 〔0395c01〕閉【大】｜門【聖乙】 · 〔0395c26〕具種種大願，……法宮殿。（凡42字）【大】｜無此字【聖乙】 · 〔0396a07〕聞【大】｜間【聖】 · 〔0396a14〕（憶知…海）百八十三字【大】，〔－〕【聖乙】（原印注 0396002 存目：大正原印注有 mod／orig 二錨而無對應校勘條，不入上列 54 條之數；縮記照錄，終界不展） · 〔0396b06〕大方廣佛華嚴經卷第七十二（凡12字）【大】｜無此字【聖乙】 · 〔0396b09〕第【大】｜無此字【聖】 · 〔0396b09〕大方廣佛華嚴經卷第七十三（凡12字）【大】｜大方廣佛華嚴……卷七十三（凡22字）【聖乙】 · 〔0396b11〕三藏【大】｜三藏沙門【宋】【元】【明】／三藏法師【宮】 · 〔0396b11〕奉制【大】｜無此字【宋】【元】【明】【宮】 · 〔0396b11〕于闐國三藏實叉難陀奉制譯（凡12字）【大】｜新譯【聖】／無此字【聖乙】 · 〔0396b12〕入法界品第三十九之十四（凡11字）【大】｜無此字【聖乙】。
- 異讀補記：CBETA 回改 4 條（不入上列大正校記之數）：〔0393a02〕遶【CB】【麗-CB】｜繞【大】 · 〔0393a09〕妒【CB】【麗-CB】｜妬【大】 · 〔0393b14〕頒【CB】【麗-CB】【磧-CB】｜頌【大】 · 〔0394b26〕木【CB】【麗-CB】｜本【大】／木【宮】【聖乙】。
- 異讀補記：夾注已於原典層剝除誌錄。
- 查無條目：《華嚴經旨歸》T45n1871 ·《華嚴一乘教義分齊章》T45n1866 ·《華嚴一乘十玄門》T45n1868 ·《華嚴法界玄鏡》T45n1883 ——檢「開敷」皆零命中；《十地經論》T26n1522 · 成唯識論 T31n1585 · 攝大乘論 T31n1594 · 瑜伽師地論 T30n1579 · 解深密經 T16n0676 ——檢「開敷樹華」皆零命中。共九部。
Sudhana’s thirty-seventh friend, the night goddess Who Opens the Blossoms of All Trees, is the section of the most singular structure among the company of night goddesses of this assembly: this section runs to about six thousand seven hundred graphs, the first quarter answering upon 「行」 tr. “practice” and the latter three quarters answering upon 「久如」 tr. “how long ago”; a single clause of Sudhana’s, 「其已久如」 tr. “how long has it been now,” draws forth a passage of a former life, which closes by joining the ancient and the present with 「寶光童女者，即我身是」 tr. “Jewel Light the maiden is my own self.” Chengguan outlines this section in four passages (displaying the practice of the Dharma · setting up the name of the Dharma · making clear the working · discriminating the depth of the root of the Dharma), and judges it assigned to the Far-Reaching Ground; the judgment of assignment is not set forth by the scripture text itself, and Chengguan has already stated plainly in the general discussion of the chapter outline that it is a matching handed down from the ancient worthies, he first raises the two positions of matching and of not matching, and then himself judges 「配亦無失」 tr. “to match them is likewise no fault.” The name of the Dharma gate has three forms in the three witnesses: the eighty-fascicle 「菩薩出生廣大喜光明解脫門」 tr. “the bodhisattva liberation gate of giving birth to the light of vast joy,” the sixty-fascicle 「無量歡喜知足光明法門」 tr. “the Dharma gate of the light of measureless joy and contentment,” and the forty-fascicle, which at the place of setting up the name has 「菩薩出生廣大歡喜光明解脫門」 tr. “the bodhisattva liberation gate of giving birth to the light of vast gladness” while at the place of humbling herself it has 「菩薩出生廣大歡喜調伏眾生藏普光明解脫門」 tr. “the bodhisattva liberation gate of the universal light of the treasury of giving birth to vast gladness and subduing beings.” The verse lines of this section are one hundred and sixty-six (eighty-three verses): the night goddess’s first set of verses twenty-one, the maiden Jewel Light’s verses in praise of the king fifty-two, and the night goddess’s second set of verses ten. The single 「譬如」 tr. “it is as when” of this section stands in the simile of the kindly and filial man.
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 night goddess Who Opens the Blossoms of All Trees = 〔T10 0391a06〕–〔0396b13 前〕 |
| Chengguan, Huayan jing shu | The direct gloss on this section begins 〔T35n1735 0946b13〕 「第七開敷一切樹華夜神，寄遠行地」 tr. “seventh, the night goddess Who Opens the Blossoms of All Trees, assigned to the Far-Reaching Ground,” and ends before the eighth, the night goddess Great Vow, Vigor, and Power Who Rescues All Beings 〔0947b03〕 |
| Chengguan, Yanyi chao | The gloss proper to this friend stands in fascicle eighty-eight of the Chao, beginning 〔T36n1736 0683b17〕「第七開敷一切樹華主夜神寄遠行地」 tr. “seventh, the presiding night goddess Who Opens the Blossoms of All Trees, assigned to the Far-Reaching Ground,” and ending before the gloss upon the eighth, the presiding night goddess of Great Vow and Vigor 〔0683c26〕 |
| Fazang, Tanxuan ji (the commentary upon the sixty-fascicle Avataṃsaka) | 「第七遠行地知識內」 tr. “within the seventh, the friend of the Far-Reaching Ground,” 〔T35n1733 0479a14〕 and following |
| Li Tongxuan, Xin Huayan jing lun | In 〈Entering the Dharma Realm〉, the five passages of the just entering of the Dharma gate proper to this station 〔T36n1739 0994b20〕 and following (with the four gates of glossing the meaning as the text runs below them, and the three gates of deferring to virtue at the end); in 〈the Chapter on the Ten Grounds〉, the general discussion of the seventh, the Far-Reaching Ground, in five gates 〔T36n1739 0899c04〕 and following (glossing the name of the ground · what practice gate is cultivated on this ground · Sudhana’s symbolizing of the Dharma · what realm of liberation is gained · glossing the meaning as the text runs), which is a gloss upon the ground and not the outline of this friend |
| Zhiyan, Souxuan ji | The gloss proper to this friend begins 〔T35n1732 0100a13〕「第七夜天名開敷樹華，即七地菩薩位也」 tr. “the seventh deva of the night is named Who Opens the Tree Blossoms, that is, the station of the bodhisattva of the seventh ground,” and ends before the outline of the eighth deva of the night 〔0100b28 前〕 |
Chengguan’s outline in four passages — the bone of this section:
〔T35n1735 0946b14–0946b16〕「初二可知。第三「夜神言」〔0946b14〕下授已法界。於中四：一顯法行、二立法名、三明業用、四辨根深。」 tr. “The first two may be understood. Third, from ‘the night goddess said’ onward is the conferring of her own Dharma realm. Within it there are four: first, the displaying of the practice of the Dharma; second, the setting up of the name of the Dharma; third, the making clear of the working; fourth, the discriminating of the depth of the root.”
The one passage of displaying the practice of the Dharma is opened into two, and the latter is opened further into the general and the particular:
〔T35n1735 0946b17–0946b20〕「於中二：先明安樂眾生行；後「善男子若有」〔0946b18〕下利益眾生行，令物斷惡修善故。於中，先總、後「為慳吝」〔0946b19〕下別顯十度治十蔽障。」 tr. “Within it there are two: first, the making clear of the practice of bringing beings to ease; after, from ‘son of good family, if there are’ onward, the practice of benefiting beings, because it causes creatures to cut off evil and to cultivate good. Within it, first the general, and after, from ‘to the stingy’ onward, the particular displaying of the ten perfections curing the ten veiling obstructions.”
The one passage of setting up the name of the Dharma: Chengguan makes clear its two meanings:
「此有二意：一望前，稱己益物悲智之心，故生大喜；二者望後，照佛攝生廣大悲智，故生大喜。」 tr. “This has two meanings: first, looking back, the mind of compassion and knowledge that benefits creatures answers to itself, and therefore great joy is born; second, looking forward, it illumines the vast compassion and knowledge with which the Buddha gathers in beings, and therefore great joy is born.” 〔T35n1735 0946b21–0946b23〕
The one passage of making clear the working has the question first and the answer after, and within the answer there are three:
〔T35n1735 0946b24–0946b27〕「問中，以是業用分齊，故云境界。答中三：初總標，謂知佛攝生之智為業用分齊。二「云何普攝」〔0946b26〕下略顯普攝之相，謂一切物樂皆由佛得，故知佛攝。三「云何知然」〔0946b27〕下廣顯巧方便智。」 tr. “Within the question, because it is the bound and measure of the working, it says ‘realm.’ Within the answer there are three: first, the general setting forth, that is, that knowing the Buddha’s knowledge of gathering in beings is the bound and measure of the working. Second, from ‘what is meant by universally gathering in’ onward, the brief displaying of the marks of universal gathering in, that is, that all the ease of creatures is gained by the Buddha, and therefore it is known that the Buddha gathers them in. Third, from ‘how is it known to be so’ onward, the broad displaying of the knowledge of skillful means.”
Within the broad displaying, first the general and after the particular; within the particular, first the mind and after the practice:
〔T35n1735 0946c01–0946c05〕「於中二：先總明、後「善男子世尊往昔」〔0946c01〕下別顯。於中亦二：先發善巧普攝之心、後起善巧普攝之行。前中亦二：先見發心之境，沈苦集故；後「見如是」〔0946c04〕下正發救心，令得滅道。於中，先並起慈悲、後「起觀察」〔0946c05〕下雙運悲智。」 tr. “Within it there are two: first the general making clear, and after, from ‘son of good family, the World-Honored One in ages past’ onward, the particular displaying. Within it there are likewise two: first the raising of the mind of skillful universal gathering, and after the setting in motion of the practice of skillful universal gathering. Within the former there are likewise two: first the seeing of the objective realm in which the mind is raised, because they are sunk in suffering and its arising; after, from ‘having seen a state of things such as this’ onward, the just raising of the mind of rescue, causing them to gain cessation and the path. Within it, first kindness and compassion are raised together; after, from ‘he raised the mind that contemplates’ onward, compassion and knowledge are carried on together.”
The one passage of setting the practice in motion is opened into three, and the last of them is the scriptural ground for the two graphs 「廣大」 tr. “vast”:
〔T35n1735 0946c08–0946c10〕「前中三：初舉攝生行體；次「以是方便」〔0946c08〕下明攝生本意；後「菩薩如是念念」〔0946c09〕下辨攝生周遍，即廣大義。」 tr. “Within the former there are three: first, the raising of the substance of the practice of gathering in beings; next, from ‘by such skillful means as these’ onward, the making clear of the original intent of gathering in beings; after, from ‘in this way the bodhisattva in thought after thought’ onward, the discriminating of the all-pervadingness of the gathering in of beings, which is the meaning of ‘vast.’”
The one passage of discriminating the depth of the root of the Dharma: its bone is the longest:
〔T35n1735 0946c13–0946c15〕「第四「善財童子言」〔0946c14〕下辨法根深，先問、後答。答中二：先歎深許說、二「乃往」〔0946c15〕下承力正酬。」 tr. “Fourth, from ‘Sudhana the youth said’ onward is the discriminating of the depth of the root of the Dharma, the question first and the answer after. Within the answer there are two: first, the praising of its depth and the granting of the telling; second, from ‘in an age long past’ onward, the just requiting by sustaining power.”
The four passages of the prose of the just requiting by sustaining power and the six of the former matter:
〔T35n1735 0947a01–0947a05〕「第二承力正酬，中二：先長行，亦二：先正說、後結會古今。前中四：初總顯發心時處佛興、二「善男子彼普光明」〔0947a03〕下別舉本生時處、三「其中有王」〔0947a04〕下明發心勝緣、四「時此會中有童女」〔0947a05〕下正顯發心本事。」 tr. “Second, the just requiting by sustaining power, within which there are two: first the prose, which likewise has two, first the just telling and after the joining of the ancient and the present. Within the former there are four: first, the general displaying of the time and place of the raising of the mind and of the buddha’s arising; second, from ‘son of good family, that Universal Light’ onward, the setting out separately of the time and place of the former life; third, from ‘among them there was a king’ onward, the making clear of the surpassing condition for raising the mind; fourth, from ‘at that time within this assembly there was a maiden’ onward, the just setting out of the former matter of raising the mind.”
〔T35n1735 0947a16–0947a21〕「第四正顯發心本事，中六：一發心身德；二「時寶光明女」〔0947a17〕下正發大心，同王心故；三「爾時大王」〔0947a18〕下王發攝言；四「時寶光明」〔0947a19〕下女讚王德；五「時彼大王」〔0947a20〕下大王述讚；六「王讚女已」〔0947a20〕下施行攝持。」 tr. “Fourth, the just setting out of the former matter of raising the mind, within which there are six: first, the bodily virtue of the one who raised the mind; second, from ‘at that time Jewel Light the maiden’ onward, the just raising of the great mind, because it is the same as the king’s mind; third, from ‘at that time the great king’ onward, the king’s uttering of the words of gathering in; fourth, from ‘at that time Jewel Light’ onward, the maiden’s praising of the king’s virtue; fifth, from ‘at that time that great king’ onward, the great king’s setting forth of his praise; sixth, from ‘when the king had praised the maiden’ onward, the gathering and sustaining of the practice of giving.”
The four of the one passage of the surpassing condition for raising the mind, together with the eight of the carrying out of vast giving:
「三中有四：初明大王治化，即鐵輪王，故云閻浮。」 tr. “Within the third there are four: first, the making clear of the great king’s governing and converting; that is, an iron-wheel king, and therefore it says Jambū.” 〔T35n1735 0947a06–0947a07〕
〔T35n1735 0947a12–0947a16〕「於中八：一施令彌布、二「其堅固」〔0947a12〕下施會大敷、三「時彼大王」〔0947a13〕下施主超倫、四「爾時閻浮」〔0947a13〕下施田雲集、五「時王見彼」〔0947a14〕下施心殷重、六「善男子其王爾時」〔0947a15〕下施願廣深、七「已能深入」〔0947a15〕下施慧玄微、八「不揀方」〔0947a16〕下施時均普。」 tr. “Within it there are eight: first, the command of giving spread abroad; second, from ‘that firm’ onward, the great spreading of the assembly of giving; third, from ‘at that time that great king’ onward, the giver surpassing his peers; fourth, from ‘at that time Jambū’ onward, the field of giving gathering like clouds; fifth, from ‘at that time the king saw those’ onward, the mind of giving being earnest and weighty; sixth, from ‘son of good family, that king at that time’ onward, the vow of giving being vast and deep; seventh, from ‘he was already able to enter deeply’ onward, the wisdom of giving being subtle and profound; eighth, from ‘he did not sort out the quarter’ onward, the giving being even and universal in its times.”
Fazang’s outline in five passages (upon the sixty-fascicle witness · both the names and the order differ from Chengguan’s):
〔T35n1733 0479b03–0479b05〕「第四「答言」〔0479b03〕下示己法界。於中有五：一顯法義、二立法名、三明業用、四辨根深、五結自分。」 tr. “Fourth, from ‘she answered saying’ onward is the displaying of her own Dharma realm. Within it there are five: first, the displaying of the meaning of the Dharma; second, the setting up of the name of the Dharma; third, the making clear of the working; fourth, the discriminating of the depth of the root; fifth, the concluding of her own portion.”
Li Tongxuan’s outline — in 〈Entering the Dharma Realm〉 this friend is outlined passage by passage. The passage of the former friend’s deferring to virtue 〔T36n1739 0994b05–0994b19〕 points out where this friend is and what she is named; it belongs to the former friend’s text and is taken as a reference outside the bounds, not as part of the outline of this friend’s just entering. The five passages of the just entering:
〔T36n1739 0994b20–0994b22〕「第一正入當位法門中，從「爾時善財童子」〔0994b20〕已下至「我唯知此菩薩出生廣大喜悅光明解脫門」〔0994b21〕，長科為五段。」 tr. “Within the first, the just entering of the Dharma gate proper to this station, from ‘at that time Sudhana the youth’ onward down to ‘I know only this bodhisattva liberation gate of giving birth to the light of vast joy and delight,’ the long outline makes five passages.”
The five passages are, in order, the just setting forth of what is sought · the conferring of the Dharma gate of her own practice · the answer upon the realm of entering this Dharma gate · the intent to tell how long ago the mind was raised, which is hard to believe · the answer as to how long ago the mind was raised 〔T36n1739 0994b22–0994c05〕. Below them he sets up four gates further:
〔T36n1739 0994c06–0994c12〕「隨文釋義者，「善男子乃往古世」〔0994c06〕已下，約有四門：一舉過世界海微塵數劫答前所問發心久近；二舉世界海名普光明真金摩尼山；三舉世界海中有佛出現名普照法界智慧山寂靜威德王；四舉其世界海中有世界微塵數世界種，一一世界種有世界微塵數世界，一一世界皆有如來出興。」 tr. “As to glossing the meaning as the text runs: from ‘son of good family, in an age long past’ onward there are, in brief, four gates: first, the raising of kalpas past as many as the dust motes of the seas of worlds, answering what was asked before as to how long ago the mind was raised; second, the raising of the name of the sea of worlds, Universal Light True-Gold Maṇi Mountain; third, the raising of the buddha who appeared within that sea of worlds, named King of Tranquil Majestic Virtue, Mountain of the Wisdom That Universally Illumines the Dharma Realm; fourth, the raising of the world-seeds within that sea of worlds, as many as the dust motes of a world, and within each world-seed worlds as many as the dust motes of a world, and within each world a tathāgata arising.”
The principal and its companions, what is cured, and the glossing of the name of the Dharma gate:
〔T36n1739 0995b24〕「以方便波羅蜜為主，餘九為伴，以治處染淨二心大悲處生死不自在障，令得自在。」 tr. “Taking the perfection of skillful means as the principal and the remaining nine as its companions, it cures the obstruction whereby, with the two minds of dwelling in the defiled and the pure, great compassion is not at ease within birth and death, and causes it to gain ease.”
〔T36n1739 0995c01〕「我唯知此菩薩出生廣大喜光明解脫者，此位四攝四無量心法方始徹故。」 tr. “As to ‘I know only this bodhisattva liberation of giving birth to the light of vast joy’: it is because at this station the dharmas of the four means of gathering in and the four measureless minds first reach all the way through.”
At the end, three gates of deferring to virtue point to the friend who comes next:
〔T36n1739 0995c04–0995c07〕「第二推德勝進中，從「如諸菩薩摩訶薩」〔0995c04〕已下至「辭退而去」〔0995c05〕，約立三門：一推德昇進、二此道場中有夜神名大願精進力救護一切眾生、三禮敬辭去。」 tr. “Within the second, the deferring to virtue and advancing onward, from ‘as for the bodhisattva-mahāsattvas’ onward down to ‘he took his leave and departed,’ three gates are set up in brief: first, the deferring to virtue and rising onward; second, in this bodhimaṇḍa there is a night goddess named Great Vow, Vigor, and Power Who Rescues All Beings; third, paying reverence and taking leave.”
Li Tongxuan’s five gates upon the seventh, the Far-Reaching Ground, in 〈the Chapter on the Ten Grounds〉 (a gloss upon the ground · not the outline of this friend · taken for cross-reading):
〔T36n1739 0899c07〕「將釋此地，五門如前。」 tr. “About to gloss this ground, the five gates are as before.”
〔T36n1739 0899c08〕「一釋地名目者，何故名為遠行地？」 tr. “First, as to glossing the name and title of the ground: why is it named the Far-Reaching Ground?”
〔T36n1739 0899c14〕「二明此地修何行門者，此地修方便波羅蜜。」 tr. “Second, as to making clear what practice gate is cultivated on this ground: this ground cultivates the perfection of skillful means.”
〔T36n1739 0899c18–0899c19〕「三明善財表法者，善財於此位所見知識在於佛會中者，明不離菩提體行眾行故。」 tr. “Third, as to making clear Sudhana’s symbolizing of the Dharma: that the friend Sudhana sees at this station is within the assembly of the Buddha makes clear that without departing from the substance of awakening he carries out the manifold practices.”
II. Terminology
| Term | Sanskrit as transmitted by the ancient worthies (roman letters · an aid to pronunciation) | What is cited | The essential meaning |
|---|---|---|---|
| the night goddess Who Opens the Blossoms of All Trees | — | This section, 「往詣開敷一切樹華夜神所」 tr. “he went on to where the night goddess Who Opens the Blossoms of All Trees was” 〔T10n0279 0391a07〕 | The name of the thirty-seventh friend; the sixty-fascicle witness has 「開敷樹華夜天」 tr. “the deva of the night Who Opens the Tree Blossoms” 〔T09n0278 0741a15〕, and the forty-fascicle has 「開敷一切樹華安樂主夜神」 tr. “the presiding night goddess of Ease Who Opens the Blossoms of All Trees” 〔T10n0293 0764a03〕; Fazang glosses it in two ways, by station and by the matter, and Li Tongxuan glosses it as symbolizing the Dharma — see heading six |
| the liberation gate of giving birth to the light of vast joy | — | 「善男子！我已成就菩薩出生廣大喜光明解脫門」 tr. “son of good family! I have already accomplished the bodhisattva liberation gate of giving birth to the light of vast joy” 〔T10n0279 0391a27〕 | The name of the Dharma gate this friend has gained; Fazang records the name in the Indic witness as 「生廣喜處知足光明菩薩解脫」 tr. “the bodhisattva liberation of the light of contentment in the place of the birth of vast joy” 〔T35n1733 0479b12〕 |
| secretly protecting | — | 「我皆密護，令得正道，達其處所，宿夜安樂」 tr. “all of them I secretly protect, causing them to walk upon the right road, to reach the place they are going, and to be at ease through the night” 〔T10n0279 0391a16〕 | The substance of the night goddess’s practice of bringing beings to ease — not showing her body but guarding in secret, causing those who walk by night to gain the right road and return home |
| the ten perfections curing the ten veiling obstructions | — | Chengguan, 〔T35n1735 0946b19–0946b20〕「先總、後「為慳吝」〔0946b19〕下別顯十度治十蔽障」 tr. “first the general, and after, from ‘to the stingy’ onward, the particular displaying of the ten perfections curing the ten veiling obstructions” | The name of the outline Chengguan sets up (see heading one); the scripture text itself lists, clause by clause, eleven pairs of remedy and ailment (stinginess · breaking the precepts · anger · vexing and harming · indolence · scatteredness · evil discernment · delight in the Lesser Vehicle · clinging to the three realms · weak and lowly merit and wisdom · a mind dim and without wisdom), the last three of which name outright the three perfections of vows, of power, and of knowledge, while the rest are brought out by the marks of their practice — the 「十度」 tr. “ten perfections” of the outline name and the eleven pairs of the scripture text are not of one number, and belong to two layers |
| Canopy of the Fullness of the Sound of All Dharmas | — | 「其中有王，名：一切法音圓滿蓋」 tr. “among them there was a king named Canopy of the Fullness of the Sound of All Dharmas” 〔T10n0279 0393a02〕 | The name of the king in the passage of the former life; at the place of joining the ancient and the present he is pointed to as the present Vairocana; the sixty-fascicle witness has 「一切法師子吼圓蓋妙音王」 tr. “King Wondrous Sound of the Perfect Canopy of the Lion’s Roar of All Dharmas” 〔T09n0278 0745b12〕 |
| Jewel Light | — | 「時，此會中有長者女，名：寶光明，與六十童女俱」 tr. “at that time within this assembly there was the daughter of an elder, named Jewel Light, together with sixty maidens” 〔T10n0279 0394a26〕 | The name of the elder’s daughter in the passage of the former life, that is, the former body of the night goddess who is expounding |
| Cloud-Lamp Adorned with Firm and Wondrous Jewels | — | 「其閻浮提中，有一王都，名：堅固妙寶莊嚴雲燈」 tr. “within its Jambudvīpa there was a royal capital named Cloud-Lamp Adorned with Firm and Wondrous Jewels” 〔T10n0279 0392c29〕 | The name of the royal capital in the passage of the former life; its eastern gate is named 「摩尼山光明」 tr. “Light of the Maṇi Mountain,” and outside that gate is the place of the assembly of giving |
| sarvajña | — | 「常樂觀察薩婆若道」 tr. “he ever delighted to contemplate the way of sarvajña” 〔T10n0279 0394a10〕 | The transcription of all-knowledge; it appears once in the prose and once in the verses of this section, the verse having 「宣揚薩婆若，度脫諸群生」 tr. “he proclaimed sarvajña and delivered the many multitudes” 〔0395c02〕 |
| Nārāyaṇa | — | 「那羅延身不可沮壞」 tr. “a Nārāyaṇa-like body that could not be broken” 〔T10n0279 0393c13〕 | The name of a strong man, used to describe the unbreakableness of the king’s body |
| the orphaned and solitary | — | 「刑獄皆止措，惸獨悉安隱」 tr. “punishments and prisons were all set aside, and the orphaned and solitary were all at peace” 〔T10n0279 0394c03〕 | Those who are alone and without anyone to rely upon; one of the two verses upon the benefit of the king’s rising in the world within the maiden’s verses in praise of the king |
| the Far-Reaching Ground | — | Chengguan, 「第七開敷一切樹華夜神，寄遠行地」 tr. “seventh, the night goddess Who Opens the Blossoms of All Trees, assigned to the Far-Reaching Ground” 〔T35n1735 0946b13〕 | The name of the seventh of the ten grounds; the judgment of assignment in this section is fastened to Chengguan’s outline as handed down from the ancient worthies, and the scripture text has no such name |
III. Similes and Rhetoric
(1) The simile of the kindly and filial man — the one simile of this section that opens with 「譬如」 tr. “it is as when” (by the graphs of the base text, 「譬如」 tr. “it is as when” appears once):
「善男子！譬如有人仁慈孝友，遭逢世難，父母、妻息、兄弟、姊妹竝皆散失，忽於曠野道路之間而相值遇，瞻奉撫對，情無厭足。時，彼大王見來求者，心生歡喜，亦復如是。」 tr. “Son of good family! It is as when there is a man who is kindly and filial, and he meets with the troubles of the world, and his father and mother, his wife and children, his brothers and his sisters are all scattered and lost together, and then suddenly upon a road in the open wilds they meet one another, and they look upon one another and hold to one another and comfort one another face to face, and their feelings have no time of being sated. At that time, when that great king saw those who came seeking, joy arose in his mind, and it was just like this.” 〔T10n0279 0394a01–0394a05〕
What is likened is not the relation of giver and beggar, but the feeling of those who were scattered and meet again. Before the simile stand the pleasures of the nine heavenly kings as a foil (from Trāyastriṃśa to Śuddhāvāsa, 「悉不能及」 tr. “none of them could match it” 〔0394a01〕), and after the simile there follows at once the passage 「因善知識」 tr. “because of a good friend.”
(2) The parallelism of the ten clauses of 「哀哉眾生」 tr. “alas for beings” — the great king’s ten kinds of words of great compassion; clause after clause opens with 「哀哉眾生」 tr. “alas for beings,” asks of itself with 「我當云何」 tr. “how am I to,” and closes with 「令其」 tr. “causing them” 〔T10n0279 0393a22–0393b12〕. By the graphs of the base text: 「哀哉眾生」 tr. “alas for beings” appears ten times, and 「我當云何」 tr. “how am I to” ten times.
(3) The parallelism of the ten clauses of 「故」 tr. “because” — within the passage of the brief displaying of the marks of universal gathering in, below 「一切眾生所受諸樂」 tr. “all the many kinds of ease that all beings receive,” the ten clauses all close with 「故」 tr. “because” 〔T10n0279 0391b02–0391b07〕; the subject of the first clause lies with the Tathāgata (the power of his majestic virtue), the subject of the next seven clauses lies with beings (according · practicing · studying · gaining · cultivating · planting · relying), and the subject of the last two clauses lies with the Tathāgata (illumined by the sunlight of his wisdom · gathered in by the power of his nature-pure karma).
(4) The parallelism of the ten clauses of 「念念」 tr. “in thought after thought” — within the passage of the all-pervadingness of the gathering in of beings, the clauses that open with 「念念」 tr. “in thought after thought” are ten 〔T10n0279 0391c05–0391c12〕; after them there stands separately the one clause 「念念修行諸菩薩行」 tr. “in thought after thought cultivating the manifold bodhisattva practices,” fastened to the end of the passage upon the seas of worlds 〔0391c19〕. By the graphs of the base text 「念念」 tr. “in thought after thought” appears eleven times.
(5) The twenty-one clauses of 「心」 tr. “mind” — within the passage of the just raising of the mind of rescue, clause after clause closes with 「心」 tr. “mind,” twenty-one clauses, counted one by one 〔T10n0279 0391b14–0391b28〕; among them the six clauses from 「於一切眾事離執著心」 tr. “the mind that is apart from clinging in all matters” onward (apart from clinging · without craving and staining · without stinginess · without hope · without envy · without confusion), together with the second clause 「願一切眾生皆悉具足資生之物無所乏心」 tr. “the mind of wishing that all beings might be furnished with the things that nourish life and be without lack,” make seven, and with the first clause 「起願得一切妙寶資具攝眾生心」 tr. “the mind of wishing to gain all wondrous jewelled goods with which to gather in beings” they make the first eight clauses, all belonging to the one group upon being apart from clinging; and from the ninth clause, 「起觀察真實法性心」 tr. “he raised the mind that contemplates the true nature of dharmas,” onward it turns into the carrying on together of compassion and knowledge.
(6) The turning of the ten evils by the contrast of past and present — the ten verses of the third passage of the maiden’s verses in praise of the king set 「往昔」 tr. “in ages past,” 「昔日」 tr. “in days past,” and 「昔時」 tr. “in times past” over against 「今」 tr. “now,” 「今日」 tr. “today,” and 「今時」 tr. “at this time,” pair by pair 〔T10n0279 0394c04–0394c23〕; in the base text within this verse passage 「往昔」 tr. “in ages past” appears twice, 「昔日」 tr. “in days past” three times, and 「昔時」 tr. “in times past” once. The last group of what is turned turns not a practice but a view — 「今聞王正法，悟解除邪見，了知苦樂報，悉從因緣起」 tr. “now they have heard the king’s right Dharma, have awakened in understanding and removed their wrong views, and comprehend that the recompense of suffering and of ease all arises from causes and conditions” 〔0394c22–0394c23〕.
(7) The three appellations of the king — the three clauses of the multitude’s appraisal in the passage of the field of giving gathering like clouds: 「此王是大智人、是福須彌、是功德月」 tr. “this king is a man of great knowledge, he is a Sumeru of merit, he is a bright moon of merit and virtue” 〔T10n0279 0393c19–0393c20〕, one clause telling of knowledge and two clauses telling of merit and of virtue by the similes of Sumeru and of the moon.
(8) The eleven 「想」 tr. “thoughts” of the beings and the eight 「想」 tr. “thoughts” of the great king** — in the passage of the plaint, the beings raise eleven thoughts toward the king (ease · what they love · livelihood · being gathered in · a jewel treasury · a ford and a bridge · a road · a boat and a raft · an island of jewels · wealth and gain · the palaces of the heavens) 〔T10n0279 0393a17–0393a22〕; in the passage of the giving being even and universal in its times the great king raises eight thoughts toward the beggars (an only child · father and mother · a field of merit · hard to come by · kindness and benefit · firm · teachers · buddhas) 〔0394a17–0394a19〕; and Jewel Light the maiden raises four thoughts toward the king (a great teacher · a good friend · furnished with kindness and compassion · able to gather in) 〔0394b05–0394b06〕. The parallelism of these three groups of 「想」 tr. “thoughts” is the bone of the relations among the persons of this section.
(9) The change of key in the closing lines of the verses — among the sixth through the thirteenth verses of the night goddess’s first set, seven close with 「是彼之境界」 tr. “this is the realm of such a one” or 「智眼之境界」 tr. “the realm of the eye of knowledge” (in the base text 「是彼之境界」 tr. “this is the realm of such a one” appears six times and 「智眼之境界」 tr. “the realm of the eye of knowledge” once; the remaining verse closes with 「聞此法歡喜」 tr. “hearing this Dharma and rejoicing”), while among the six verses from the fourteenth onward five change to close with 「之解脫」 tr. “the liberation of” (「此證悟者之解脫」 tr. “this is the liberation of one who has realized awakening,” 「此慧燈者之解脫」 tr. “this is the liberation of one who is a lamp of wisdom,” 「此正道者之解脫」 tr. “this is the liberation of one who is upon the right way,” 「此普賢者之解脫」 tr. “this is the liberation of one who is Samantabhadra,” 「此無礙眼之解脫」 tr. “this is the liberation of one whose eye is unobstructed”; in the base text 「之解脫」 tr. “the liberation of” appears five times). Chengguan does not match these fourteen verses one by one to what precedes, saying 「恐繁不配，說者隨宜」 tr. “fearing prolixity I do not match them; let the one who expounds do as is fitting” 〔T35n1735 0946c29–0947a01〕.
IV. Collation with Parallel Translations
The Chinese collation witnesses for the principal clauses of this section’s scripture text are three: Śikṣānanda’s T279 (the base text) · Buddhabhadra’s T278 (the Jin translation, the sixty-fascicle Avataṃsaka, 〈Entering the Dharma Realm, chapter thirty-four〉) · Prajñā’s T293 (the Zhenyuan forty-fascicle Avataṃsaka, 〈Entering the Dharma Realm〉). In all three witnesses the scene structure of this friend is of one and the same construction (seeking · seeing, paying respect, and inquiring · the practice of secret protection and the ten perfections · setting up the name of the Dharma · asking after the working · Vairocana’s practice in ages past · asking how long ago the mind was raised · the answer that it is hard to believe and hard to know · verses · the former life · humbling herself and pointing to the superior · pointing out the friend who comes next · taking leave).
Clause One Seeking, and Seeing the Dependent and the Proper
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | he went on to where the night goddess Who Opens the Blossoms of All Trees was, and saw her body within a storeyed pavilion made of many jewelled fragrant trees, upon a lion seat made of wondrous jewels, with a million night goddesses circling her together | T10n0279 0391a07–a09 |
| Buddhabhadra T278 | at that time Sudhana the youth, in right mindfulness pondering and enlarging the Dharma gate of the sound at ease of profound and wondrous virtue, went on to where the deva of the night Who Opens the Tree Blossoms was | T09n0278 0741a14–a16 |
| Buddhabhadra T278 | he saw that deva of the night within a storeyed pavilion made of many jewelled fragrant trees, seated upon a lion Dharma seat of jewelled tree sprouts, encircled by a million gods as her retinue | T09n0278 0741a15–a17 |
| Prajñā T293 | at once he went on to where the presiding night goddess of Ease Who Opens the Blossoms of All Trees was, and saw her body within a storeyed pavilion of the boughs of many jewelled fragrant trees, seated upon a lion seat of the wondrous treasury of a great jewelled tree, with ten thousand night goddesses encircling her before and behind | T10n0293 0764a03–a05 |
What the divergences are fastened to: (a) Three forms of the friend’s name — the eighty has 「開敷一切樹華夜神」 tr. “the night goddess Who Opens the Blossoms of All Trees,” the sixty 「開敷樹華夜天」 tr. “the deva of the night Who Opens the Tree Blossoms,” the forty 「開敷一切樹華安樂主夜神」 tr. “the presiding night goddess of Ease Who Opens the Blossoms of All Trees”; 「夜神」 tr. “night goddess” and 「夜天」 tr. “deva of the night” are divergent forms, the presence or absence of 「一切」 tr. “all” is a divergent form, and the forty has three graphs more, 「安樂主」 tr. “presiding … of Ease.” (b) The number of the retinue: the eighty and the sixty both have a million, the forty has ten thousand. (c) The name of the seat: the eighty 「妙寶所成師子座」 tr. “a lion seat made of wondrous jewels,” the sixty 「寶樹芽師子法座」 tr. “a lion Dharma seat of jewelled tree sprouts,” the forty 「大寶樹妙藏師子之座」 tr. “a lion seat of the wondrous treasury of a great jewelled tree.” (d) The name of the former friend’s Dharma gate: the eighty at the opening clause of this section has 「菩薩甚深自在妙音解脫門」 tr. “the bodhisattva liberation gate of the profound and unhindered wondrous sound,” the sixty has 「甚深妙德自在音聲法門」 tr. “the Dharma gate of the sound at ease of profound and wondrous virtue,” and the forty has 「菩薩甚深自在可愛妙音解脫」 tr. “the bodhisattva liberation of the profound, unhindered, and lovable wondrous sound.” Recorded without judgment.
Clause Two Setting Up the Name of the Dharma
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | son of good family! I have already accomplished the bodhisattva liberation gate of giving birth to the light of vast joy | T10n0279 0391a27–a28 |
| Buddhabhadra T278 | son of good family! I have already accomplished the Dharma gate of the light of measureless joy and contentment | T09n0278 0741b07–b08 |
| Prajñā T293 | son of good family! I have gained the bodhisattva liberation gate of giving birth to the light of vast gladness | T10n0293 0764a28–a29 |
What the divergences are fastened to: three witnesses, three names. The eighty has 「出生廣大喜光明」 tr. “giving birth to the light of vast joy,” the forty 「出生廣大歡喜光明」 tr. “giving birth to the light of vast gladness” — the divergence lying only between 「喜」 tr. “joy” and 「歡喜」 tr. “gladness”; the sixty differs wholly, having 「無量歡喜知足光明」 tr. “the light of measureless joy and contentment,” which separately brings out the one meaning of 「知足」 tr. “contentment.” Fazang, upon the sixty-fascicle witness, records the name in the Indic witness, saying 「天竺本名生廣喜處知足光明菩薩解脫」 tr. “the Indic witness names it the bodhisattva liberation of the light of contentment in the place of the birth of vast joy” 〔T35n1733 0479b11–0479b12〕, which holds both the meaning of 「廣喜」 tr. “vast joy” and that of 「知足」 tr. “contentment.” Recorded without judgment.
Clause Three The General Setting Forth of the Working
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | entering this liberation, one is able to know the Tathāgata’s knowledge of skillful means by which he universally gathers in beings | T10n0279 0391b01–b02 |
| Buddhabhadra T278 | the light of the Tathāgata’s skillful means gathers in beings | T09n0278 0741b09–b10 |
| Prajñā T293 | entering this liberation one is able to know the Tathāgata’s manifold gatherings of merit, his universal gathering in of beings, his skillfulness in means, and the light of his wisdom | T10n0293 0764b01–b02 |
What the divergences are fastened to: the eighty takes 「巧方便智」 tr. “the knowledge of skillful means” as the substance of the working; the forty adds upon it the two limbs 「種種福聚」 tr. “manifold gatherings of merit” and 「智慧光明」 tr. “the light of wisdom”; while the sixty has 「方便光明」 tr. “the light of skillful means” without the graph 「智」 tr. “knowledge.” As to the ten clauses of 「故」 tr. “because” below it, the eighty and the forty are largely alike, and the forty separately brings out the four clauses 「種如來同類善根故」 tr. “because of planting the roots of good of the same kind as the Tathāgata’s,” 「讚如來相似善果故」 tr. “because of praising the good fruits that resemble the Tathāgata’s,” 「守護如來所說戒法故」 tr. “because of guarding the dharmas of discipline the Tathāgata has spoken,” and 「隨喜如來廣大誓願故」 tr. “because of rejoicing along with the Tathāgata’s vast vows” 〔T10n0293 0764b06–b08〕, so that the number of its clauses is more than the eighty’s; the sixty in this passage does not make a parallelism of ten clauses but tells it out in prose. Recorded without judgment.
Clause Four Humbling Herself and Pointing to the Superior
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | son of good family! I know only this bodhisattva liberation gate of giving birth to the light of vast joy | T10n0279 0396a22–a23 |
| Buddhabhadra T278 | son of the Buddha! I know only this bodhisattva Dharma gate of the light of measureless joy and contentment | T09n0278 0745c11–c12 |
| Prajñā T293 | son of good family! I know only this bodhisattva liberation gate of the universal light of the treasury of giving birth to vast gladness and subduing beings | T10n0293 0770b12–b13 |
What the divergences are fastened to: (a) The vocative: the eighty and the forty have 「善男子」 tr. “son of good family,” the sixty has 「佛子」 tr. “son of the Buddha.” (b) The name of the Dharma gate here in the forty differs from what it is called at that witness’s own place of setting up the name 〔T10n0293 0764a28〕, having separately six graphs more, 『調伏眾生藏普』 — the same witness with two forms, the earlier and the later, both preserved. (c) As to what is pointed to as superior, the eighty has the three pairs of ground, practice, and liberation gate, each 「於一……普入一切」 tr. “within one … universally entering all”; the sixty has the five limbs of the sea of practices, the great vows, the sea of grounds, the sea of practices, and the Dharma gate; and the forty, after the three pairs, continues further with a long passage from 「尊重恭敬諸善知識」 tr. “honoring and revering the many good friends” onward. Recorded without judgment.
Clause Five Pointing Out the Friend Who Comes Next
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | within this place of the Way there is a night goddess named Great Vow, Vigor, and Power Who Rescues All Beings | T10n0279 0396a28–a29 |
| Buddhabhadra T278 | in this place of the Way there is a deva of the night named Light of the Valor of Vows Who Guards Beings | T09n0278 0745c17–c18 |
| Prajñā T293 | there is a night goddess named Light of the Great Vow, Vigor, and Power Who Guards All Beings | T10n0293 0770b27–b28 |
What the divergences are fastened to: three forms of the next friend’s name — the eighty 「大願精進力救護一切眾生」 tr. “Great Vow, Vigor, and Power Who Rescues All Beings,” the sixty 「願勇光明守護眾生」 tr. “Light of the Valor of Vows Who Guards Beings,” the forty 「守護一切眾生大願精進力光明」 tr. “Light of the Great Vow, Vigor, and Power Who Guards All Beings.” As to the number of questions entrusted, the eighty has four (converting beings and causing them to go toward awakening · purifying and adorning buddha-lands · serving the tathāgatas · cultivating the dharmas of the Buddha), the sixty likewise has four limbs but joins them into one long clause, and the forty has five, separately bringing out 「云何能令一切如來皆悉歡喜」 tr. “how is he able to cause all tathāgatas to rejoice entirely” 〔T10n0293 0770c02–0770c03〕. Recorded without judgment.
Clause Six Joining the Ancient and the Present
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | that King Canopy of the Fullness of the Sound of All Dharmas of that time — was he some other person? He is the present Vairocana Tathāgata, the Worthy One, the Perfectly and Rightly Awakened | T10n0279 0395c20–c22 |
| Buddhabhadra T278 | that King Wondrous Sound of the Perfect Canopy of the Lion’s Roar of All Dharmas of that time — was he some other person? He is the present Rocana Tathāgata, the Worthy of Offerings, the Rightly and Fully Awakened | T09n0278 0745b12–b14 |
| Buddhabhadra T278 | King Pure Light is the present King Śuddhodana; the lady Lotus Blossom Light is Lady Māyā | T09n0278 0745b14–b15 |
| Prajñā T293 | that King Wondrous Sound of the Great Lion’s Roar of the Jewelled Canopy of the Fullness of All Dharmas of that time — was he some other person? He is Vairocana Tathāgata, the Worthy One, the Perfectly and Rightly Awakened; King Light is King Śuddhodana; the lady Lotus Blossom Light is Lady Māyā; Jewel Light the maiden is my own self | T10n0293 0770a04–a08 |
What the divergences are fastened to: (a) The king’s name: the eighty 「一切法音圓滿蓋」 tr. “Canopy of the Fullness of the Sound of All Dharmas,” the sixty 「一切法師子吼圓蓋妙音」 tr. “Wondrous Sound of the Perfect Canopy of the Lion’s Roar of All Dharmas.” (b) The buddha’s name: the eighty 「毘盧遮那」 tr. “Vairocana,” the sixty 「盧舍那」 tr. “Rocana”; the titles of virtue in the eighty are 「應、正等覺」 tr. “the Worthy One, the Perfectly and Rightly Awakened” and in the sixty 「應供、等正覺」 tr. “the Worthy of Offerings, the Rightly and Fully Awakened.” (c) The father-king’s name: the eighty 「光明王」 tr. “King Light,” the sixty 「淨光王」 tr. “King Pure Light.” (d) The conclusion upon the beings gathered in: the eighty has 「即此會中一切菩薩是」 tr. “they are all the bodhisattvas within this assembly,” the sixty has 「時國人者，今大眾是也」 tr. “the people of the land at that time are the present great assembly.” (e) The forty likewise has this joining: the king’s name is 「一切法圓滿寶蓋大師子吼妙音聲王」 tr. “King Wondrous Sound of the Great Lion’s Roar of the Jewelled Canopy of the Fullness of All Dharmas,” of one track with the sixty’s 「師子吼」 tr. “lion’s roar” but with the graph 「大」 tr. “great” besides; the father-king’s name 「光明王」 tr. “King Light” and the lady’s name 「蓮華光夫人」 tr. “the lady Lotus Blossom Light,” with the present bodies they are matched to (King Śuddhodana · Lady Māyā), agree with the sixty, and the eighty likewise has both clauses in this passage, 〔T10n0279 0395c22–0395c23〕「光明王者，淨飯王是。蓮華光夫人者，摩耶夫人是」 tr. “the King Light is King Śuddhodana; the Lady Lotus Light is Lady Māyā”; and the conclusion upon the beings gathered in the forty is 〔T10n0293 0770a09〕「即此佛會大道場中一切菩薩雲集者是」 tr. “they are all the bodhisattvas gathered like clouds within the great place of the Way of this assembly of the Buddha,” of one track with the eighty’s 「即此會中一切菩薩是」 tr. “they are all the bodhisattvas within this assembly” but with 「大道場」 tr. “the great place of the Way” and 「雲集」 tr. “gathered like clouds” besides, and below it the ten grounds and the virtues of the assembly are listed further 〔T10n0293 0770a10–a16〕. Recorded without judgment.
A correction upon a negative proposition: the great passage of the former life in the latter half of this section (from ‘how long ago the mind was raised’ onward) is not absent from the sixty-fascicle witness — its joining of the ancient and the present, the great king’s assembly of giving, the sixty maidens, and the maiden’s verses in praise of the king are all there, as seen in what is cited above 〔T09n0278 0743a01〕〔0744a01〕〔0745b12〕. The forty-fascicle witness likewise has this passage. All three witnesses have it, and only the personal names and the fullness or brevity of the verses differ among them. Recorded without judgment.
Clause Seven The First Verse of the Second Set
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | I have a vast eye, and see universally in the ten directions, within all the seas of lands, the beings that revolve in the five destinies | T10n0279 0396a02–a03 |
| Buddhabhadra T278 | I have a pure eye, and see entirely the seas of worlds, wherein within the five destinies of birth and death beings ever drift and turn | T09n0278 0745b20–b21 |
| Prajñā T293 | son of the Buddha, I have a vast eye, and am universally able to contemplate in the ten directions, within the manifold vast seas of lands, the beings that revolve in the five destinies | T10n0293 0770a19–a20 |
What the divergences are fastened to: (a) The clause form: the eighty and the sixty are both in five graphs, the forty is in seven. (b) The name of the eye: the eighty 「廣大眼」 tr. “a vast eye” is the same as the forty’s, the sixty has 「清淨眼」 tr. “a pure eye.” (c) The number of verses in this set: the eighty ten verses 〔T10n0279 0396a02–a21〕, the sixty ten verses 〔T09n0278 0745b20–0745c10〕, the forty eleven verses 〔T10n0293 0770a19–0770b11〕. (d) Three forms of the concluding exhortation of the last verse — the eighty has 「佛子汝應學」 tr. “son of the Buddha, you should study it” 〔T10n0279 0396a21〕, the sixty has 「真佛子應速，究竟此法門」 tr. “true son of the Buddha, you should swiftly bring this Dharma gate to its end” 〔T09n0278 0745c10〕, the forty has 「汝應愛樂勤修學」 tr. “you should delight in it and diligently study and cultivate it” 〔T10n0293 0770b11〕. Recorded without judgment.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) All ease is gained by the Buddha. For the general setting forth of the working in this section, the scripture text sets up ten clauses of 「故」 tr. “because” as its ground:
「一切眾生所受諸樂，皆是如來威德力故，順如來教故，行如來語故，學如來行故，得如來所護力故，修如來所印道故，種如來所行善故，依如來所說法故，如來智慧日光之所照故，如來性淨業力之所攝故。」 tr. “All the many kinds of ease that all beings receive are so because of the power of the Tathāgata’s majestic virtue, because of according with the Tathāgata’s teaching, because of practicing the Tathāgata’s words, because of studying the Tathāgata’s practice, because of gaining the power the Tathāgata guards them with, because of cultivating the way the Tathāgata has sealed, because of planting the good the Tathāgata has practiced, because of relying upon the Dharma the Tathāgata has spoken, because of being illumined by the sunlight of the Tathāgata’s wisdom, because of being gathered in by the power of the Tathāgata’s nature-pure karma.” 〔T10n0279 0391b02–0391b07〕
Chengguan judges this to be 「略顯普攝之相」 tr. “the brief displaying of the marks of universal gathering in,” and glosses its reason:
〔T35n1735 0946b26–0946b27〕「二「云何普攝」〔0946b26〕下略顯普攝之相，謂一切物樂皆由佛得，故知佛攝。」 tr. “Second, from ‘what is meant by universally gathering in’ onward, the brief displaying of the marks of universal gathering in, that is, that all the ease of creatures is gained by the Buddha, and therefore it is known that the Buddha gathers them in.”
(2) That ease is born of the Buddha is known upon the ground of direct perception. The scripture text asks of itself 「云何知然」 tr. “how is it known to be so,” and answers by calling to mind the Buddha’s sea of practice in ages past. Chengguan glosses the meaning of this asking and answering:
「先徵可知。後釋意云：我見如來從因至果，大悲巧攝，故知樂由佛生。」 tr. “The asking first may be understood. Afterward the gloss says in its meaning: I see the Tathāgata from cause to fruit gathering in skillfully with great compassion, and therefore I know that ease is born of the Buddha.” 〔T35n1735 0946b28–0946b29〕
(3) The two objects of the great joy. As to the 「喜」 tr. “joy” within the name of the Dharma gate, Chengguan judges that it has an object of its own both looking back and looking forward; see what is cited under heading one 〔T35n1735 0946b21–0946b23〕. Li Tongxuan, under the seventh, the Far-Reaching Ground, in 〈the Chapter on the Ten Grounds〉, likewise glosses its gladness by the practice of kindness and compassion (this passage comes from 〈the Chapter on the Ten Grounds〉 and is not the outline of this friend):
「善財得菩薩廣大歡喜解脫者，明此地菩薩成就大慈悲行，普能方便教化眾生，歡喜無厭故。不居染淨，故名為解脫。」 tr. “That Sudhana gains the bodhisattva liberation of vast gladness makes clear that the bodhisattva of this ground accomplishes the practice of great kindness and compassion, and is universally able by skillful means to convert beings, and is glad without weariness. He dwells neither in the defiled nor in the pure, and therefore it is named liberation.” 〔T36n1739 0899c26–0899c29〕
(4) The reason it is hard to know is not only its remoteness. In the one passage of discriminating the depth of the root of the Dharma, Chengguan judges that the reason for its being 「難知」 tr. “hard to know” lies not in the remoteness of the age, but in this, that the raising of the mind at that time at once fulfilled the realm of a buddha:
「一標難知，非唯久遠難知，抑亦當時發心已得深法，滿佛境故。況無久近相，非常見聞故難信，非聞慧境故難知，非思修故難解難入，上皆心緣處滅故。難說者，言語道斷故。」 tr. “First, the setting forth that it is hard to know: it is hard to know not only because it is long ago and far off, but also because the raising of the mind at that time had already gained the profound Dharma and fulfilled the realm of a buddha. How much more so, since it has no mark of long ago or near at hand: it is hard to believe because it is not what is ordinarily seen and heard; it is hard to know because it is not the objective realm of the wisdom that comes of hearing; it is hard to understand and hard to enter because it is not of thinking and cultivating — for in all the above the place where the mind takes its object is extinguished. That it is hard to speak is because the way of words is cut off.” 〔T35n1735 0946c17–0946c20〕
The clause below it, 「一切菩薩尚不能知」 tr. “all the bodhisattvas are still unable to know it,” Chengguan reads as the bodhisattvas of the provisional teaching:
「以是佛境故，權教菩薩尚不能知，況前劣耶？」 tr. “Because it is the realm of a buddha, the bodhisattvas of the provisional teaching are still unable to know it — how much less those of lower rank before them?” 〔T35n1735 0946c23–0946c24〕
(5) The scriptural ground for the two graphs 「廣大」 tr. “vast”. Chengguan fastens the 「廣大」 tr. “vast” of the Dharma gate’s name to the passage of the all-pervadingness of the gathering in of beings:
〔T35n1735 0946c09–0946c10〕「後「菩薩如是念念」〔0946c09〕下辨攝生周遍，即廣大義。」 tr. “After, from ‘in this way the bodhisattva in thought after thought’ onward, the discriminating of the all-pervadingness of the gathering in of beings, which is the meaning of ‘vast.’”
(6) The clause-by-clause matching of the five turbidities. Upon the one passage of the five turbidities in the former life, Chengguan matches the names clause by clause, and judges that the kalpa-turbidity runs through three:
〔T35n1735 0947a07–0947a10〕「二「時彼世界」〔0947a07〕下五濁為因，感三災果。壽命短促即命濁，「資財」〔0947a08〕下眾生濁，「不修」〔0947a08〕下煩惱濁，「任情」〔0947a09〕下見濁，劫濁則通三。「咸來共繞」〔0947a09〕下悲境現前。」 tr. “Second, from ‘at that time that world’ onward, the five turbidities are the cause and draw on the fruit of the three calamities. That their lifespans were short is the turbidity of life; from ‘goods and wealth’ onward is the turbidity of beings; from ‘they did not cultivate’ onward is the turbidity of the afflictions; from ‘following their own dispositions’ onward is the turbidity of views; and the turbidity of the kalpa runs through three. From ‘they all came together to encircle’ onward, the objective realm of compassion appears before him.”
(7) The substance of the practice of the Far-Reaching Ground. Li Tongxuan glosses the name of this ground and what is cultivated upon it, taking the perfection of skillful means as its substance:
「以無作智慧入一切世間，等眾生行普令遍周，故名遠行地。」 tr. “With the wisdom that does not contrive he enters all the worlds, and equaling the practices of beings he causes them universally to be all-pervading, and therefore it is named the Far-Reaching Ground.” 〔T36n1739 0899c11–0899c13〕
「以出生死空無相無願解脫門，能入世間同眾生之萬行，然不離世間、不隨生死，長大慈悲故，名方便波羅蜜。」 tr. “Because with the liberation gates of emptiness, signlessness, and wishlessness that come forth from birth and death he is able to enter the world and share the myriad practices of beings, and yet does not depart from the world nor follow after birth and death, and grows great in kindness and compassion, it is named the perfection of skillful means.” 〔T36n1739 0899c15–0899c17〕
(8) The place where the good friend dwells is within the Buddha’s assembly. Upon the matter that in this section Sudhana does not enter a city but goes straight on to where the night goddess is, Li Tongxuan sets up a symbolic gloss:
「三明善財表法者，善財於此位所見知識在於佛會中者，明不離菩提體行眾行故。」 tr. “Third, as to making clear Sudhana’s symbolizing of the Dharma: that the friend Sudhana sees at this station is within the assembly of the Buddha makes clear that without departing from the substance of awakening he carries out the manifold practices.” 〔T36n1739 0899c18–0899c19〕
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)
Chengguan, Huayan jing shu T35n1735 (upon the eighty-fascicle text, clause by clause · the principal)
Outline: 「第七開敷一切樹華夜神，寄遠行地。」 tr. “Seventh, the night goddess Who Opens the Blossoms of All Trees, assigned to the Far-Reaching Ground.” 〔T35n1735 0946b13〕
The division of the first set of verses: 「二十一偈，分二：初十九偈頌歎深難說、後二偈頌承力為說。」 tr. “Twenty-one verses, divided into two: the first nineteen verses put into verse the praising of its depth as hard to speak; the last two verses put into verse the speaking by sustaining power.” 〔T35n1735 0946c24–0946c26〕; and the four passages of the first nineteen — 「初一偈頌標深難說；二有三偈頌不知人；三有一偈超頌前釋，以是佛境故，惑者不知；四有十四偈總頌揀去能知，次第頌前佛力所護等。」 tr. “The first one verse puts into verse the setting forth of its depth as hard to speak; second, there are three verses putting into verse those who do not know; third, there is one verse that leaps ahead to put into verse the earlier gloss, that because it is the realm of a buddha the confused do not know it; fourth, there are fourteen verses that in general put into verse the setting apart of those who are able to know, putting into verse in their order the earlier ‘guarded by the power of the buddhas’ and the rest.” 〔T35n1735 0946c26–0946c29〕
The division of the maiden’s verses of praise: 〔T35n1735 0947a22–0947a24〕「偈中，五十二偈，分二：初二十五偈總顯王德、後「王父」〔0947a23〕下二十七偈顯王本生。」 tr. “Within the verses, fifty-two verses, divided into two: the first twenty-five verses in general display the king’s virtue; the last twenty-seven verses, from ‘the king’s father’ onward, display the king’s former life.”; and the four passages of the first twenty-five — 「初六偈明王未興時損、次二偈明王興世之益、三有十偈翻損成德即翻十惡、四有七偈明依正難思。」 tr. “The first six verses make clear the loss while the king had not yet risen; the next two verses make clear the benefit of the king’s rising in the world; third, there are ten verses turning loss into virtue, that is, turning the ten evils; fourth, there are seven verses making clear that the dependent and the proper are beyond thinking.” 〔T35n1735 0947a24–0947a27〕; and the four passages of the last twenty-seven — 「初四偈明先王世末、次八偈明王興先相、三有七偈正顯誕生、四有八偈生後之益。」 tr. “The first four verses make clear the end of the age of the former king; the next eight verses make clear the signs preceding the king’s rising; third, there are seven verses justly displaying the birth; fourth, there are eight verses upon the benefit after his birth.” 〔T35n1735 0947a27–0947a29〕
The division of the maiden’s praise into the three karmas: 「四女讚中三：初標心淨、次發口言、後展身禮口言。」 tr. “Within the fourth, the maiden’s praise, there are three: first, the setting forth that her mind was pure; next, the uttering of the words of her mouth; last, the extending of her body in respect, and the words of her mouth.” 〔T35n1735 0947a21–0947a22〕
The division of the second set of verses: 「但是總相顯已能知，於中先九明能知、後一結勸。」 tr. “These merely display in general mark what she is already able to know; within them the first nine make clear what she is able to know, and the last one concludes with an exhortation.” 〔T35n1735 0947b02–0947b03〕
The two positions upon the matching of assignment (in the chapter-outline passage · not the window of this friend) — within his general discussion of the five aspects of the final assembly, Chengguan first raises two positions:
〔T35n1735 0918b02–0918b04〕「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。」 tr. “As to the sixth, the division into five aspects: Dharma Master Yi and the treatise of Mount Tai merely gloss as the text runs, in a scattered way, with no separate matching at all; Master Guangtong and the rest all match them to the grounds and stations.”
Chengguan’s Explicit Judgment
The two positions having been raised, Chengguan first allows that each has its reason, and then sets down his judgment, allowing the matching without discarding the not-matching:
〔T35n1735 0918b04–0918b06〕「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。」 tr. “Both have their reason: that is, since each single station is furnished with many Dharma gates, how could the ordinary mind be forbidden to practice and seek the dharmas of the good friends? — and therefore not to match them has its reason.”
〔T35n1735 0918b06–0918b08〕「然無次位中不礙次位，顯位是常規，配亦無失。橫竪無礙，且依古德配為五相。」 tr. “Yet within what has no sequence of stations the sequence of stations is not hindered, and to display the stations is the constant rule, and so to match them is likewise no fault. The crosswise and the upright being unobstructed, we will for the present follow the ancient worthies and match them as five aspects.”
Upon this, the judgment 「寄遠行地」 tr. “assigned to the Far-Reaching Ground” in this section is a reading that Chengguan matches in reliance upon the ancient worthies and himself judges to be 「無失」 tr. “no fault,” and not something the scripture text sets forth of itself.
Fazang, Tanxuan ji T35n1733 (the commentary upon the sixty-fascicle Avataṃsaka)
Two ways of glossing the name: 「開敷樹花者，若約位，此地是有行有開發無相住故名也」 tr. “as to ‘opening the tree blossoms’: if it is taken by station, this ground is one that has practice and has the opening forth of the abiding in signlessness, and therefore it is so named” 〔T35n1733 0479a15–0479a17〕; 「約事，此天在香樹樓閣中故立此名。」 tr. “taken by the matter, this deva is within a storeyed pavilion of fragrant trees, and therefore this name is set up.” 〔T35n1733 0479a17–0479a18〕
The division of the displaying of the meaning of the Dharma: 「初中二：先明安樂眾生行。光救夜中眾生，謂日沒等夜中放光，是夜天之義，令免世嶮路，求一切智道。」 tr. “Within the first there are two: first, the making clear of the practice of bringing beings to ease. With light she rescues the beings within the night — that is, when the sun has set and so on, within the night she sends forth light, which is the meaning of ‘deva of the night’ — causing them to escape the perilous roads of the world and to seek the way of all-knowledge.” 〔T35n1733 0479b05–0479b08〕
The division of the practice of benefiting beings: 〔T35n1733 0479b08–0479b10〕「二「又善男子」〔0479b08〕下明利益眾生行，初化放逸眾生令修知足行、次授與十波羅蜜令破十障，釋成歡喜行可知。」 tr. “Second, from ‘and further, son of good family’ onward, the making clear of the practice of benefiting beings: first she converts the heedless beings and causes them to cultivate the practice of contentment; next she confers the ten perfections upon them and causes them to break the ten obstructions; that this glosses and completes the practice of gladness may be understood.”
The setting up of the name of the Dharma and the name in the Indic witness: 〔T35n1733 0479b10–0479b12〕「二「我已成」〔0479b10〕下立法名，依上三義遂立此名。天竺本名生廣喜處知足光明菩薩解脫。」 tr. “Second, from ‘I have already accomplished’ onward, the setting up of the name of the Dharma: relying upon the three meanings above, this name is accordingly set up. The Indic witness names it the bodhisattva liberation of the light of contentment in the place of the birth of vast joy.”
The working, in two: 〔T35n1733 0479b12–0479b17〕「三業用中，先問、後答。以是業用分齊，故云境界。答中二：先舉佛果力用益生，彰己所學，於中先總、後別，可知；二「我入此法門」〔0479b15〕下明知菩薩因行業用顯已同成，於中二：先總顯、後我知下別辨。」 tr. “Third, within the working, the question first and the answer after. Because it is the bound and measure of the working, it says ‘realm.’ Within the answer there are two: first, the raising of the power and function of the buddha-fruit that benefits beings, setting out what she herself has learned, within which first the general and after the particular, which may be understood; second, from ‘I enter this Dharma gate’ onward, the making clear that she knows the working of the causal practice of bodhisattvas and displays that she has accomplished the same, within which there are two: first the general display, and after, below ‘I know,’ the particular discriminating.”
The cause and the condition of what is hard to know: 〔T35n1733 0479c10–0479c12〕「二「除佛神力」〔0479c10〕下明有因緣亦可得知。初一句佛力加持為緣，依善知識等明內行高勝為其因，方可得知。」 tr. “Second, from ‘save by the divine power of the buddhas’ onward, the making clear that where there are causes and conditions it may also be known. The first clause takes the sustaining power of the buddhas as the condition, and relying upon good friends and the like makes clear that the height and excellence of the inner practice is its cause; only then may it be known.”
The five passages of the twenty-one and a half verses of the first set: 〔T35n1733 0479c16–0479c25〕「頌中二十一頌半，有五：初一舉境甚深，頌前難說等；二有四頌明所不知人，頌前非諸天等能知；三有十四頌半，頌前除佛神力等，於中，初二頌前佛神力及依善知識成善根、次一頌前淨正直心、次一頌前哀愍眾生等、次六頌六度行及頌前拔煩惱樹等、次二頌半頌前滅諸染污得普照等、次二頌得如來樂入佛功德等；四有一頌勸善財學；五有一頌前我當承力說也。」 tr. “Within the verses there are twenty-one and a half verses, and within them five: the first one raises the realm as exceedingly deep, putting into verse the earlier ‘hard to speak’ and the rest; second, there are four verses making clear the persons who do not know it, putting into verse the earlier ‘not what the gods and the rest are able to know’; third, there are fourteen and a half verses putting into verse the earlier ‘save by the divine power of the buddhas’ and the rest, within which the first two put into verse the earlier divine power of the buddhas and the accomplishing of roots of good in reliance upon good friends; the next one puts into verse the earlier pure and upright mind; the next one puts into verse the earlier pitying of beings and the rest; the next six put into verse the practice of the six perfections and the earlier uprooting of the tree of the afflictions and the rest; the next two and a half put into verse the earlier extinguishing of the defilements and the gaining of universal illumination and the rest; the next two put into verse the gaining of the joy of the Tathāgata and the entering of the merits of the Buddha and the rest; fourth, there is one verse exhorting Sudhana to study; fifth, there is one verse putting into verse the earlier ‘I shall requite it by sustaining power.’”
The three fruits of the five turbidities: 〔T35n1733 0480a04–0480a06〕「行十惡等，造苦因也。死入惡道，明受異熟果也。命短等，明受等流果也。「以諸貪著」〔0480a06〕下明增上果。」 tr. “That they practiced the ten evils and the rest is the making of the cause of suffering. That at death they entered the evil destinies makes clear the receiving of the fruit of ripening. That their lifespans were short and the rest makes clear the receiving of the fruit of outflow of the same kind. From ‘because of their many cravings and clingings’ onward makes clear the fruit of dominance.”
Taking off the ornaments and making the vow before the king: 〔T35n1733 0480a22–0480a24〕「同願脫莊嚴具者，示背世間榮華之報。置王前而發願者，悕同出世菩薩大行。」 tr. “That she vowed together with him and took off her ornaments displays her turning her back upon the recompense of the world’s glory. That she set them before the king and made a vow is her longing to be the same as the great practice of the bodhisattvas who go beyond the world.”
The leaving out within the joining of the ancient and the present: 〔T35n1733 0480b07–0480b09〕「第三結會古今中，略不結云爾時彼童女者今則我身是。」 tr. “Third, within the joining of the ancient and the present, he leaves out the conclusion that would say ‘the maiden of that time is now my own body.’”
The division of the ten verses of the second set, and the closing of the ground: 〔T35n1733 0480b09–0480b11〕「第二重頌中十偈，初二天眼、次一天耳、次一他心、次一宿命、次四廣知諸佛因果等事、後一結勸修學。」 tr. “Within the second, the repeated verses, there are ten verses: the first two upon the divine eye; the next one upon the divine ear; the next one upon knowing others’ minds; the next one upon the recollection of former lives; the next four upon broadly knowing the cause and fruit of the buddhas and the like; the last one concluding with an exhortation to study and cultivate.” ; and he closes this ground with one clause — 〔T35n1733 0480b14〕「遠行地竟。」 tr. “The Far-Reaching Ground is finished.”
Li Tongxuan, Xin Huayan jing lun T36n1739 (a differing track of symbolizing the Dharma · the three items below come from 〈the Chapter on the Ten Grounds〉, the seventh, the Far-Reaching Ground, and are not the outline of this friend; they are taken for cross-reading)
Glossing the name of this ground: 「第七遠行地，以方便波羅蜜成就入世間中出世間智慈之慧。」 tr. “The seventh, the Far-Reaching Ground, by the perfection of skillful means accomplishes the wisdom of the knowledge and kindness that is beyond the world within the world.” 〔T36n1739 0899c04–0899c05〕
Glossing the friend’s name: 「名開敷樹華者，表於無相妙慧之樹開敷普賢行華」 tr. “that she is named Who Opens the Tree Blossoms symbolizes that upon the tree of the wondrous wisdom of signlessness the blossoms of Samantabhadra’s practice are opened” 〔T36n1739 0899c19–0899c21〕; 「亦是開敷一切眾生無明行樹華令成普賢行華故，為表第七地成世間行成慈悲門令圓滿故。」 tr. “it is also that she opens the blossoms of the tree of the practice of ignorance of all beings and causes them to become the blossoms of Samantabhadra’s practice; this is to symbolize that the seventh ground completes the practices of the world and completes the gate of kindness and compassion, causing it to be full.” 〔T36n1739 0899c21–0899c23〕
Glossing the dependent recompense: 「表眾寶樹是眾行，明依報。」 tr. “It symbolizes that the many jewelled trees are the manifold practices; this makes clear the dependent recompense.” 〔T36n1739 0899c24〕; 「妙寶師子座者，表妙用無畏行也。」 tr. “The lion seat of wondrous jewels symbolizes the practice of wondrous function without fear.” 〔T36n1739 0899c25–0899c26〕
Zhiyan, Souxuan ji T35n1732 (the commentary upon the sixty-fascicle Avataṃsaka)
Glossing the name and the assignment: 〔T35n1732 0100a13–0100a15〕「第七夜天名開敷樹華，即七地菩薩位也，入無量歡喜智足光明法門。」 tr. “The seventh deva of the night is named Who Opens the Tree Blossoms, that is, the station of the bodhisattva of the seventh ground; she enters the Dharma gate of the light of measureless joy and knowing sufficiency.” — the name, the station, and the Dharma gate are settled in one clause.
The just entering, and the five passages of her own portion: 〔T35n1732 0100a24–0100a29〕「三正入中有二：初明自分法門、二「諸大」〔0100a24〕下仰推勝分。自分中有五：初總明法門德用，有三：初令得世間樂、二令得出世離苦行、三令成善法行、二「我已成」〔0100a27〕下正明法門名體、三「善財白言」〔0100a28〕下明法門大用、四「白言天神」〔0100a28〕下明發心得法久近因緣、五「我唯」〔0100a29〕下結也。」 tr. “Third, within the just entering there are two: first, the making clear of the Dharma gate of her own portion; second, from ‘the many great’ onward, the deferring upward to the superior portion. Within her own portion there are five: first, the general making clear of the virtue and function of the Dharma gate, within which there are three: first, causing them to gain the ease of the world; second, causing them to gain the practice that leaves suffering and goes beyond the world; third, causing them to complete the practice of good dharmas; second, from ‘I have already accomplished’ onward, the just making clear of the name and substance of the Dharma gate; third, from ‘Sudhana said’ onward, the making clear of the great function of the Dharma gate; fourth, from ‘he said to the deva of the night’ onward, the making clear of the causes and conditions of how long ago the mind was raised and the Dharma gained; fifth, from ‘I know only’ onward, the concluding.”
The five passages of the great function: 〔T35n1732 0100a29–0100b03〕「三大用中有三：初問、次答、三結。第二答中有五：初辨相、二推功在佛、三尋往因、四依起勝行、五舉佛為證可知。」 tr. “Third, within the great function there are three: first the question, next the answer, third the conclusion. Within the second, the answer, there are five: first the discriminating of the marks; second the deferring of the merit to the Buddha; third the tracing of the cause in the past; fourth the setting in motion of surpassing practice in reliance upon it; fifth the raising of the Buddha as witness, which may be understood.”
The question and answer upon how long ago: 〔T35n1732 0100b03–0100b05〕「四發心久近中有二：初問、次答。答有二：初明深遠難知、二「佛子乃往」〔0100b04〕下正答。」 tr. “Fourth, within how long ago the mind was raised there are two: first the question, next the answer. The answer has two: first the making clear that it is deep and far off and hard to know; second, from ‘son of the Buddha, in an age long past’ onward, the answer proper.”
The division of the ten verses of the repeated set: 〔T35n1732 0100b25–0100b27〕「第二重頌中十偈，有三：初五以五通自在知諸佛出世事、次四以漏盡智通知出世法、下一勸修。」 tr. “Within the second, the repeated verses, there are ten verses, and within them three: the first five know by the mastery of the five superknowledges the matter of the buddhas’ arising in the world; the next four know by the superknowledge of the exhaustion of the outflows the dharmas that go beyond the world; the last one exhorts to cultivation.”
Chengguan, the Yanyi chao T36n1736 (fascicle eighty-eight)
The setting out of the assignment: the Chao takes up the name in the Shu 〔T36n1736 0683b17〕「第七開敷一切樹華主夜神寄遠行地」 tr. “seventh, the presiding night goddess Who Opens the Blossoms of All Trees, assigned to the Far-Reaching Ground,” and states its reason — 〔T36n1736 0683b18〕「謂至無相住功用後邊，出過世間二乘道故。」 tr. “that is, because she has come to the further edge of the exertion of the abiding in signlessness and has gone out beyond the worldly path and the path of the two vehicles.”
The two meanings of the three calamities, and the limiting of what is meant here: 〔T36n1736 0683b25–0683b27〕「然三災復有二義：一約劫欲盡時人壽十歲等、二者少分往往多起，今此明約少分災耳。」 tr. “Yet the three calamities have two meanings further: first, taken as when the kalpa is about to end and the lifespan of men is ten years and the like; second, that in small part they often arise again and again — and what is made clear here is taken as the calamity in its small part.” The Chao first divides the lesser three calamities (famine · pestilence · the sword) from the greater three (water, fire, and wind destroying the vessel world), and then judges that what the scripture text means here belongs to the small part of the lesser three.
The general and the particular of the ten compassions, and the three seekings: 〔T36n1736 0683b27–0683c05〕「疏「先深起大悲」〔0683b27〕者，鈔消經文，此悲心與第二地中集果多同。初一總明，謂三求眾生皆墮無底生死深坑難免出故；餘九為別。又分為二：初一解邪理外推求總名為邪，橫計世間常樂我淨，起貪等惑，故令住善業。餘八行邪，於中別顯三求眾生，即分為三：初五悲欲求眾生、次二悲有求眾生、後一悲邪梵行求眾生。」 tr. “As to the Shu’s ‘first he deeply raises great compassion’: the Chao digests the scripture text — this mind of compassion is much the same as the gathered fruit within the second ground. The first one is the general making clear, that is, that the beings of the three seekings all fall into the bottomless deep pit of birth and death and can hardly escape; the remaining nine are the particular. They divide further into two: the first one is for those who understand wrongly and seek outside the principle, in general named the wrong, who reckon crosswise that the world is permanent, blissful, self, and pure, and raise craving and the other delusions, and are therefore caused to abide in good karma. The remaining eight are for those who practice wrongly, and within them the beings of the three seekings are separately displayed, dividing into three: the first five have compassion for the beings of the seeking of desire; the next two for the beings of the seeking of existence; the last one for the beings of the seeking of wrong religious practice.” And it is gathered up in one clause — 〔T36n1736 0683c24–0683c26〕「上十悲中皆有所對能治，略以顯示；餘如二地。」 tr. “Within the ten compassions above, each has that which it faces and that which is able to cure it, briefly displayed; for the rest, as in the second ground.”
Recorded without Judgment
As to the outline of this section, Chengguan upon the eighty-fascicle witness makes four passages (displaying the practice of the Dharma · setting up the name of the Dharma · making clear the working · discriminating the depth of the root of the Dharma), Fazang upon the sixty-fascicle witness makes five (displaying the meaning of the Dharma · setting up the name of the Dharma · making clear the working · discriminating the depth of the root · concluding his own portion), Li Tongxuan in 〈Entering the Dharma Realm〉 makes a long outline of five passages for this friend (the just setting forth of what is sought · the conferring of the Dharma gate of her own practice · the answer upon the realm of entering this Dharma gate · the intent to tell how long ago the mind was raised, which is hard to believe · the answer as to how long ago the mind was raised), while in 〈the Chapter on the Ten Grounds〉 he separately discusses this ground as a whole in five gates (glossing the name of the ground · what practice gate is cultivated · Sudhana’s symbolizing of the Dharma · what realm of liberation is gained · glossing the meaning as the text runs), the two places not to be mixed; and Zhiyan, upon the sixty-fascicle witness, makes a track of his own (the just entering in two, and the five passages of her own portion) — the number of the divisions of the four houses and the bone they rely upon differ among themselves. As to the glossing of the friend’s name, Fazang divides it into the two ways of station and of matter, and Li Tongxuan makes it the symbolizing of the opening of the blossoms of Samantabhadra’s practice upon the tree of the wondrous wisdom of signlessness; both glosses are preserved together. As to the name of the Dharma gate, the eighty-fascicle witness has the liberation gate of giving birth to the light of vast joy, the sixty-fascicle witness has the Dharma gate of the light of measureless joy and contentment, the forty-fascicle witness has two differing forms at its place of setting up the name and at its place of humbling herself, and Fazang separately records the name in the Indic witness — four forms recorded together. As to the assignment, Chengguan judges it assigned to the Far-Reaching Ground, Fazang likewise attributes it to the seventh, the Far-Reaching Ground, and Li Tongxuan likewise discusses this friend under the seventh, the Far-Reaching Ground; Chengguan’s judgment in the general discussion of the chapter outline is given above under “Chengguan’s Explicit Judgment.” As to the great passage of the former life, the eighty-fascicle, the sixty-fascicle, and the forty-fascicle witnesses all have it, and the personal names and the fullness or brevity of the verses differ among them. All these divergent interpretations are the established teachings of the ancient worthies, and they are recorded.
VII. Cross-Reading and Lineage
For the text of this section, the fastenings of the lineage all turn back directly from the cross-readings the ancient worthies have already carried out:
- Zhiyan, Huayan jing kongmu zhang T45n1870: in the table of the order of the good friends he lists this friend — 〔T45n1870 0589b06〕「三十八夜天名開敷樹華」 tr. “the thirty-eighth, a deva of the night named Who Opens the Tree Blossoms.” This is a record of order and not a gloss of meaning; the number of its order differs from the thirty-seventh reached by counting in the eighty-fascicle witness from Cloud of Virtue as the first friend, which belongs to a divergence in the reckoning of order. Recorded without judgment. In the same book, within the passage upon the means of the stations of realization of the ten grounds, there is a gloss of meaning proper to this friend — 〔T45n1870 0585b15–0585b16〕「第七知識。約一乘別教。於成佛處。善巧方便。真俗雙觀。修因感果自在法門義。」 tr. “The seventh friend. Taken by the distinct teaching of the One Vehicle. At the place of becoming a buddha. Skillful means. The twofold contemplation of the real and the conventional. The meaning of the Dharma gate of cultivating the cause and drawing on the fruit at ease.” The 「第七」 tr. “seventh” here is the seventh of the means of the stations of realization of the ten grounds, of a reckoning other than the 「三十八」 tr. “thirty-eighth” of the table of order; the two numbers are not to be counted together.
- Within the outline passage of this section in Chengguan’s Shu he does not himself raise other scriptures or other treatises: within the verbatim of this section’s commentary window 〔T35n1735 0946b13–0947b03〕 there is no citation of another text marked by title.
- Chengguan’s Shu upon the presiding night goddesses in 〈the Chapter on the Lords of the Worlds〉 turns back to join this friend: 〔T35n1735 0552a08–0552a10〕「六即遠行地善友，彼云開敷一切樹華。一切開敷，即普發也。」 tr. “Sixth is the good friend of the Far-Reaching Ground; there she is called Who Opens the Blossoms of All Trees. That all are opened is precisely the universal putting forth.” Below it he records the sixty-fascicle name — 〔T35n1735 0552a11–0552a12〕「舊經云「菩薩無量歡喜知足光明」〔0552a11〕，知足滿足，文相近也。」 tr. “The old scripture says ‘the bodhisattva’s light of measureless joy and contentment’; contentment and fullness are near to one another in wording.” And at the end he glosses the reason for the 「喜」 tr. “joy” — 〔T35n1735 0552a13–0552a14〕「佛以福智滿足物心，則含喜名藏。」 tr. “Since the Buddha with merit and knowledge fulfills the minds of creatures, the holding of joy is named a treasury.” This passage stands in the commentary window upon 〈the Chapter on the Lords of the Worlds〉, and not in the window of this friend.
- What is not found in the treatises of the Huayan house: in the four texts, Fazang’s Huayan jing zhigui T45n1871 · Huayan yicheng jiaoyi fenqi zhang T45n1866 · Shixuan men T45n1868 · Chengguan’s Fajie xuanjing T45n1883, a search for 「開敷」 tr. “opening the blossoms” yields no hits at all 〔not found〕.
- What is not found upon the consciousness-only axis: in the five texts, Vasubandhu’s Shidi jing lun T26n1522 · the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676, a search for 「開敷樹華」 tr. “opening the tree blossoms” yields no hits at all 〔not found〕. This section is not 〈the Chapter on the Ten Grounds〉, and no separate fastening upon consciousness-only is set up.
- What this section opens onward: the thread of assignment (Chengguan, Fazang, and Li Tongxuan, the three houses, all fasten it to the seventh, the Far-Reaching Ground; Chengguan’s judgment is given above under “Chengguan’s Explicit Judgment”) · the thread of glossing the name (Fazang’s two glosses by station and by matter · Li Tongxuan’s gloss by symbolizing the Dharma) · the thread of the former life and the parallel translations (all three witnesses preserve the passage of the former life while the personal names differ among them). The three threads are recorded together without judgment.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): this section begins 〔T10n0279 0391a06〕 (fascicle seventy-two) and ends 〔0396b13 前〕 (before fascicle seventy-three). Seeking, and seeing, paying respect, and inquiring 0391a06–a13 · the practice of bringing beings to ease 0391a13–a17 · the practice of benefiting beings, the ten perfections curing the ten veiling obstructions 0391a17–a27 · setting up the name of the Dharma 0391a27–a28 · asking after the working 0391a28–a29 · the general setting forth and the brief displaying, the ten clauses of ‘because’ 0391a29–b07 · calling to mind the sea of practice in ages past 0391b07–b09 · the objective realm of seeing suffering 0391b09–b14 · the just raising of the mind of rescue, twenty-one clauses 0391b14–b28 · setting in motion the practice of universal gathering 0391b28–c05 · the all-pervadingness of the gathering in of beings, the ten clauses of ‘in thought after thought’ 0391c05–c21 · the mixed making clear of the manifold practices 0391c21–0392a08 · the second question, how long ago 0392a08–a10 · praising its depth as hard to know 0392a10–a26 · the first set of verses, twenty-one verses 0392a26–0392c12 · the beginning of the former life 0392c13–c21 · setting out separately the time and place 0392c21–0393a06 · the five turbidities and the plaint 0393a06–a22 · the ten kinds of words of great compassion 0393a22–b12 · beating the drum and giving universally 0393b12–b24 · the adornments of the place of the assembly of giving 0393b24–c03 · the lion seat and the king’s marks 0393c03–c16 · the field of giving gathering like clouds and the ten minds 0393c16–c23 · surpassing the pleasures of the gods 0393c23–0394a01 · the simile of the kindly and filial man 0394a01–a05 · because of a good friend 0394a05–a17 · the eight thoughts and the even and universal giving 0394a17–a26 · the bodily virtue of Jewel Light the maiden 0394a26–b03 · the just raising of the great mind 0394b03–b12 · the king’s uttering of the words of gathering in 0394b12–b15 · the maiden’s fifty-two verses of praise 0394b15–0395c05 · the great king’s setting forth of his praise and the giving of garments 0395c05–c20 · the joining of the ancient and the present 0395c20–c29 · the second set of verses, ten verses 0395c29–0396a21 · humbling herself and pointing to the superior 0396a22–a28 · pointing out the friend who comes next 0396a28–b03 · cherishing her virtue and taking leave 0396b03–b05. Verse lines, one hundred and sixty-six.
- Buddhabhadra T278 (the Jin translation, the principal witness collated against): this section begins 〔T09n0278 0741a14〕 (fascicle fifty-four) and ends 〔0745c21〕. Seeking, and seeing, paying respect, and inquiring 0741a14–a21 · the practice of secret protection and the ten perfections 0741a21–b07 · setting up the name of the Dharma 0741b07–b08 · asking after the working 0741b08–b09 · the answer upon the working 0741b09–0741c29 · the second question, how long ago 0742a01–a02 · praising its depth as hard to know 0742a02–a14 · the verses introduced 0742a14–a15 · the first set of verses 0742a16–b28 (twenty-one and a half verses) · the former life 0742b29–0745b18 · the second set of verses, ten verses 0745b19–0745c10 · humbling herself and pointing to the superior 0745c11–c16 · pointing out the friend who comes next 0745c17–c20 · taking leave 0745c20–c21.
- Prajñā T293 (the Zhenyuan forty-fascicle Avataṃsaka, collated against): this section begins 〔T10n0293 0764a01〕 (the end of fascicle twenty-two through fascicle twenty-four) and ends 〔0770c05〕. Seeking, and seeing, paying respect, and inquiring 0764a01–a09 · the practice of secret protection and the ten perfections 0764a09–a28 · setting up the name of the Dharma 0764a28–a29 · asking after the working 0764a29–b01 · the answer upon the working 0764b01–0765a25 (a26 is the end-title of fascicle twenty-two) · the question and answer upon how long ago 0765b06–b29 · the verses introduced 0765c01–c02 · the first set of verses 0765c03–0766a15 (twenty-one verses) · the former life 0766a16–0770a16 (fascicle twenty-four begins 0768b17) · the second set of verses 0770a19–b11 · humbling herself and pointing to the superior 0770b12–b26 · pointing out the friend who comes next 0770b27–0770c04 · taking leave 0770c04–c05.
- Chengguan, Huayan jing shu T35n1735: the direct gloss on this section begins 0946b13 · the outline in four passages 0946b13–b16 · displaying the practice of the Dharma 0946b16–b20 · the two meanings of setting up the name of the Dharma 0946b20–b23 · making clear the working 0946b23–0946c13 · discriminating the depth of the root of the Dharma 0946c13–0947b02 · the division of the first set of verses 0946c24–0947a01 · the four passages of the prose of the just requiting by sustaining power 0947a01–a05 · the four passages of the surpassing condition for raising the mind and the eight passages of the great giving 0947a06–a16 · the six passages of the just setting out of the former matter of raising the mind 0947a16–a21 · the division of the maiden’s fifty-two verses of praise 0947a21–a29 · the joining of the ancient and the present 0947b01–b02 · the division of the second set of verses 0947b02–b03 · ending before the eighth night goddess 0947b03. The two positions upon the matching of assignment and Chengguan’s explicit judgment stand in the passage of the general discussion of the five aspects of the final assembly in the chapter outline, 0918b02–0918b08, and not in the window of this friend.
- Fazang, Tanxuan ji T35n1733: the friend of the seventh, the Far-Reaching Ground, begins 0479a14 · the three divisions of raising the Dharma and exhorting to cultivation 0479a14–a23 · the two ways of glossing the friend’s name 0479a15–a18 · the benefit gained upon hearing the verses 0479a23–a26 · the division of the fourteen verses in praise of the deva of the night 0479a26–a29 · entering in accord with the teaching 0479a29–b01 · seeing, paying respect, and requesting 0479b01–b02 · the five divisions of displaying his own Dharma realm 0479b03–b05 · displaying the meaning of the Dharma 0479b05–b10 · setting up the name of the Dharma and the name in the Indic witness 0479b10–b12 · the working in two divisions 0479b12–b29 · discriminating the depth of the root 0479c01–c25 (the five meanings of what is hard to know 0479c07–c09 · the power of the buddhas as condition and the inner practice as cause 0479c10–c15 · the five passages of the twenty-one and a half verses of the first set 0479c16–c25) · the telling proper of how long ago the mind was raised 0479c25–0480b11 (the five passages of the former matter 0479c28–0480a20 · the five turbidities and the three fruits of ripening, of outflow of the same kind, and of dominance 0480a02–a06 · the ten words of compassion matched to the ten sufferings 0480a09–a14 · the five passages of bodily carrying out of great compassion 0480a14–a20 · the six passages of the former-life body cultivating surpassing practice together 0480a20–0480b07 · taking off the ornaments and making the vow 0480a22–a24 · the division of the fifty-two verses of the maiden’s praise 0480a26–0480b06 · the joining of the ancient and the present 0480b07–b09 · the division of the ten verses of the second set 0480b09–b11) · the concluding of his own portion 0480b11 · the five clauses of deferring upward and advancing onward 0480b12–b14 · ending with 「遠行地竟」 tr. “the Far-Reaching Ground is finished” 0480b14.
- Li Tongxuan, Xin Huayan jing lun T36n1739: in 〈Entering the Dharma Realm〉, this friend — the former friend’s deferring to virtue, pointing to this friend (a reference outside the bounds) 0994b05–b19 · the five passages of the just entering of the Dharma gate proper to this station 0994b20–0994c05 · the four gates of glossing the meaning as the text runs 0994c06–c12 · the separate setting out of the royal capital and its persons 0994c12–c19 · the joining of the ancient and the present 0994c19–c23 · the gloss by symbolizing the Dharma 0994c24–0995b23 · the perfection of skillful means as principal with the remaining nine as companions, and the curing of the two obstructions of the defiled and the pure 0995b24–b29 · the glossing of the name of the Dharma gate 0995c01–c03 · the three gates of deferring to virtue and advancing onward, 0995c04 and following. In 〈the Chapter on the Ten Grounds〉, the seventh, the Far-Reaching Ground (a gloss upon the ground · not the outline of this friend · taken for cross-reading): begins 0899c04 · the setting forth of the five gates 0899c07 · glossing the name and title of the ground 0899c08–c13 · what practice gate is cultivated 0899c14–c17 · Sudhana’s symbolizing of the Dharma and the glossing of the friend’s name 0899c18–0900a01 · what realm of liberation is gained 0900a02–a13 · glossing the meaning as the text runs, 0900a14 and following.
- Zhiyan, Souxuan ji T35n1732: the gloss proper to this friend begins 0100a13 · glossing the name and the assignment 0100a13–a15 · the four matters of the exhorting teaching 0100a15–a16 · the three divisions of the deva of the night’s repeated verses 0100a16–a19 · the eight divisions of entering in reliance 0100a20–a23 · the two divisions of the just entering 0100a24–a25 · the five passages of her own portion 0100a25–a29 · the three divisions of the great function and the five within the answer 0100a29–b03 · the two divisions of how long ago the mind was raised 0100b03–b11 · the six divisions of the practice of the cause in the past 0100b11–b16 · the division of the fifty-two verses of the maiden 0100b16–b25 · the three divisions of the ten verses of the repeated set 0100b25–b27 · the deferring upward 0100b27 · ending before 0100b28, where the outline of the eighth deva of the night begins.
- Chengguan, Yanyi chao T36n1736: the gloss proper to this friend stands in fascicle eighty-eight, beginning 0683b17 · the setting out of the assignment to the Far-Reaching Ground 0683b17–b19 · the two meanings of the three calamities and the limiting to the calamity in its small part 0683b19–b27 · the general and the particular of the ten compassions and the curing of the three seekings 0683b27–0683c25 · ending before the gloss upon the eighth night goddess 0683c26.
- Variant readings: within the range of T279 covered by this unit, 〔0391a06〕–〔0396b12〕, the Taishō base text carries 54 collation notes, together with 1 entry kept on record from an original printed note, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0391a24〕蜜【大】｜密【宮】（＊同校並繫〔0391a26〕〔0391a27〕〔0391c26〕〔0392a05〕之蜜字） · 〔0391a26〕闇【大】｜暝【聖乙】 · 〔0391a28〕出【大】｜無此字【聖乙】 · 〔0391b04〕學如來行故，……之所攝故（凡53字）【大】｜無此字【聖乙】 · 〔0391b07〕出【大】｜無此字【聖】【聖乙】 · 〔0391b11〕縛【大】｜纏【聖乙】 · 〔0391b16〕乏【大】｜之【聖乙】 · 〔0391b16〕於一切眾事離……智果心。（凡203字）【大】｜無此字【聖乙】 · 〔0391b20〕漩【大】｜旋【聖】 · 〔0391b22〕悲【大】｜慈【宮】 · 〔0391b28〕起如是心已，……德大海。（凡105字）【大】｜見【宮】 · 〔0391c05〕菩薩如是念念……使知見。（凡264字）【大】｜無此字【聖乙】 · 〔0391c07〕悉皆【大】｜皆悉【宋】【元】【明】【宮】【聖】 · 〔0391c19〕位【大】｜住【聖】 · 〔0391c20〕現【大】｜見【宮】 · 〔0392a02〕又為稱讚趣一……薩智慧。（凡100字）【大】｜無此字【聖乙】 · 〔0392a13〕無雜染心，無……況餘眾生（凡183字）【大】｜無此字【聖乙】 · 〔0392b12〕親近善知識，……轉清淨。（凡364字）【大】｜無此字【聖乙】 · 〔0392b14〕大【大】｜太【宋】【元】【明】【宮】【聖】 · 〔0392c17〕一一世界種，……無量眾生（凡69字）【大】｜無此字【聖乙】 · 〔0392c23〕此世界種中，……閻浮提中（凡114字）【大】｜無此字【聖乙】 · 〔0393a04〕采【大】｜婇【宮】 · 〔0393a12〕咸【大】｜感【聖乙】 · 〔0393a15〕踊【大】｜涌【宮】 · 〔0393a20〕得所愛想、得……昇天宮想（凡40字）【大】｜無此字【聖乙】 · 〔0393b09〕彊【大】｜強【宮】 · 〔0393b16〕瓔珞【大】｜纓絡【聖】（＊同校並繫〔0393c10〕之瓔珞字） · 〔0393c03〕十寶為地，十……修行善業（凡132字）【大】｜無此字【聖乙】 · 〔0393c13〕肢【大】｜支【宮】【聖】【聖乙】 · 〔0394a09〕捨離一切諸不……如虛空。（凡136字）【大】｜無此字【聖乙】 · 〔0394a17〕於來乞者，生……施眾生。（凡144字）【大】｜無此字【聖乙】 · 〔0394a19〕揀【大】｜簡【宋】【元】【明】【宮】【聖】 · 〔0394a23〕瓔珞【大】｜纓絡【宋】【元】【聖】（＊同校並繫〔0394b07〕之瓔珞字） · 〔0394a27〕姝【大】｜殊【元】【明】 · 〔0394b09〕如彼大王所知……皆隨往生（凡52字）【大】｜無此字【聖乙】 · 〔0394c08〕秔【大】｜粳【宮】 · 〔0394c10〕陵【大】｜凌【宮】 · 〔0395b01〕成【大】｜化【聖】 · 〔0395b03〕美水【大】｜米水【宮】 · 〔0395b06〕慶喜【大】｜多喜【宮】 · 〔0395b09〕宵【大】｜有【聖乙】 · 〔0395b14〕跏【大】｜加【宋】【元】【明】【宮】【聖】 · 〔0395b16〕掬【大】｜鞠【宋】【元】【明】【宮】【聖】 · 〔0395b18〕涌【大】｜踊【聖】 · 〔0395c01〕閉【大】｜門【聖乙】 · 〔0395c26〕具種種大願，……法宮殿。（凡42字）【大】｜無此字【聖乙】 · 〔0396a07〕聞【大】｜間【聖】 · 〔0396a14〕（憶知…海）百八十三字【大】，〔－〕【聖乙】（原印注 0396002 存目：大正原印注有 mod／orig 二錨而無對應校勘條，不入上列 54 條之數；縮記照錄，終界不展） · 〔0396b06〕大方廣佛華嚴經卷第七十二（凡12字）【大】｜無此字【聖乙】 · 〔0396b09〕第【大】｜無此字【聖】 · 〔0396b09〕大方廣佛華嚴經卷第七十三（凡12字）【大】｜大方廣佛華嚴……卷七十三（凡22字）【聖乙】 · 〔0396b11〕三藏【大】｜三藏沙門【宋】【元】【明】／三藏法師【宮】 · 〔0396b11〕奉制【大】｜無此字【宋】【元】【明】【宮】 · 〔0396b11〕于闐國三藏實叉難陀奉制譯（凡12字）【大】｜新譯【聖】／無此字【聖乙】 · 〔0396b12〕入法界品第三十九之十四（凡11字）【大】｜無此字【聖乙】.
- A further note upon the variant readings: 4 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0393a02〕遶【CB】【麗-CB】｜繞【大】 · 〔0393a09〕妒【CB】【麗-CB】｜妬【大】 · 〔0393b14〕頒【CB】【麗-CB】【磧-CB】｜頌【大】 · 〔0394b26〕木【CB】【麗-CB】｜本【大】／木【宮】【聖乙】.
- A further note upon variant readings: the interlinear notes have already been stripped and recorded at the layer of the source text.
- Entries not found: the Huayan jing zhigui T45n1871 · the Huayan yicheng jiaoyi fenqi zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 — a search for 「開敷」 tr. “opening the blossoms” yields no hits at all; the Shidi jing lun T26n1522 · the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676 — a search for 「開敷樹華」 tr. “opening the tree blossoms” yields no hits at all. Nine texts in all.