華嚴經 品三十九 入法界品 · 摩耶夫人（會緣入實相·總）Avataṃsaka Sūtra · Entering the Dharma Realm · Lady Māyā (The Conditions Gathered and Entering the Real: The General)
從初見的文殊算起，走了四十一位善知識之後，善財見到的是佛的母親。
她說的法門叫「菩薩大願智幻解脫門」，而她說法的方式，是把「我為其母」這件事一遍一遍地說。
為現在的世尊作母，為過去無量諸佛作母。往昔作蓮華池神，捧持一位忽然化生的菩薩，世間就叫她菩薩母；作菩提場神，又一次。賢劫之中，拘留孫、拘那含牟尼、迦葉、釋迦牟尼，未來的彌勒，以下師子佛、法幢佛、善眼佛……一名一名地數過去，直到「如是乃至樓至如來」。
她本可以說一句『凡佛皆我所生』。她沒有。
而所謂容受，經文給的是這一句——十方眾會都入她身中，「雖我腹中悉能容受如是眾會，而身不廣大亦不迫窄」。
最後她說：「我唯知此菩薩大願智幻解脫門。」
一切佛的母親，開口還是這一句。
然後她指路，指到三十三天一位王的女兒那裡去。
且看到此地。
Counting from Mañjuśrī, whom he met first, after forty-one good friends, what Sudhana sees is the mother of the Buddha.
The Dharma gate she names is 「菩薩大願智幻解脫門」 tr. “the bodhisattva liberation gate of the illusion of great vow and knowledge”; and the way she expounds it is to say the one thing — that she is his mother — over and over again.
Mother of the present World-Honored One, mother of the measureless buddhas of the past. In an age past she was the spirit of a lotus pool, and took up a bodhisattva who had come suddenly to birth by transformation, and the world called her the mother of the bodhisattva; as the spirit of a site of awakening, once more. Within the Worthy Kalpa: Krakucchanda, Kanakamuni, Kāśyapa, Śākyamuni, and Maitreya who is to come; and thereafter the buddha Lion, the buddha Dharma Banner, the buddha Good Eye, counted off one name at a time, all the way to 「如是乃至樓至如來」 tr. “and so on to the Tathāgata Luzhi.”
She might have said, in a single clause, ‘every buddha is born of me.’ She did not.
And as for holding, what the scripture text gives is this one clause — the assemblies of the ten directions all enter her body, and 「雖我腹中悉能容受如是眾會，而身不廣大亦不迫窄」 tr. “although within my belly I was able utterly to take in and hold assemblies such as these, yet my body was neither made vast nor pressed narrow.”
At the last she says: 「我唯知此菩薩大願智幻解脫門。」 tr. “I know only this bodhisattva liberation gate of the illusion of great vow and knowledge.”
The mother of all buddhas opens her mouth, and it is still this one clause.
Then she points the way onward, pointing to the daughter of a king in the Heaven of the Thirty-Three.
Let it stand here for now.
〔T10 0413〕 爾時，善財童子一心欲詣摩耶夫人所，即時獲得觀佛境界智，作如是念：「是善知識，遠離世間，住無所住，超過六處，離一切著，知無礙道，具淨法身，以如幻業而現化身，以如幻智而觀世間，以如幻願而持佛身、隨意生身、無生滅身、無來去身、非虛實身、不變壞身、無起盡身、所有諸相皆一相身、離二邊身、無依處身、無窮盡身、離諸分別如影現身、知如夢身、了如像身、如淨日身、普於十方而化現身、住於三世無變異身、非身心身，猶如虛空，所行無礙，超諸世眼，唯是普賢淨目所見。如是之人，我今云何而得親近承事供養、與其同住、觀其狀貌、聽其音聲、思其語言、受其教誨？」 作是念已，有主城神，名曰：寶眼，眷屬圍遶，於虛空中而現其身，種種妙物以為嚴飾，手持無量眾色寶華以散善財，作如是言： 「善男子！應守護心城，謂：不貪一切生死境界；應莊嚴心城，謂：專意趣求如來十力；應淨治心城，謂：畢竟斷除慳嫉諂誑；應清涼心城，謂：思惟一切諸法實性；應增長心城，謂：成辦一切助道之法；應嚴飾心城，謂：造立諸禪解脫宮殿；應照耀心城，謂：普入一切諸佛道場聽受般若波羅蜜法；應增益心城，謂：普攝一切佛方便道；應堅固心城，謂：恒勤修習普賢行願；應防護心城，謂：常專禦扞惡友、魔軍；應廓徹心城，謂：開引一切佛智光明；應善補心城，謂：聽受一切佛所說法；應扶助心城，謂：深信一切佛功德海；應廣大心城，謂：大慈普及一切世間；應善覆心城，謂：集眾善法以覆其上；應寬廣心城，謂：大悲哀愍一切眾生；應開心城門，謂：悉捨所有隨應給施；應密護心城，謂：防諸惡欲不令得入；應嚴肅心城，謂：逐諸惡法不令其住；應決定心城，謂：集一切智助道之法恒無退轉；應安立心城，謂：正念三世一切如來所有境界；應瑩徹心城，謂：明達一切佛正法輪修多羅中所有法門種種緣起；應部分心城，謂：普曉示一切眾生皆令得見薩婆若道；應住持心城，謂：發一切三世如來諸大願海；應富實心城，謂：集一切周遍法界大福德聚；應令心城明了，謂：普知眾生根欲等法；應令心城自在，謂：普攝一切十方法界；應令心城清淨，謂：正念一切諸佛如來；應知心城自性，謂：知一切法皆無有性；應知心城如幻，謂：以一切智了諸法性。 〔T10 0414〕 「佛子！菩薩摩訶薩若能如是淨修心城，則能積集一切善法。何以故？蠲除一切諸障難故，所謂：見佛障、聞法障、供養如來障、攝諸眾生障、淨佛國土障。善男子！菩薩摩訶薩以離如是諸障難故，若發希求善知識心，不用功力則便得見，乃至究竟必當成佛。」 爾時，有身眾神，名：蓮華法德及妙華光明，無量諸神前後圍遶，從道場出，住虛空中，於善財前，以妙音聲，種種稱歎摩耶夫人，從其耳璫放無量色相光明網，普照無邊諸佛世界，令善財見十方國土一切諸佛。其光明網，右遶世間，經一匝已，然後還來，入善財頂，乃至遍入身諸毛孔。善財即得淨光明眼，永離一切愚癡闇故；得離翳眼，能了一切眾生性故；得離垢眼，能觀一切法性門故；得淨慧眼，能觀一切佛國性故；得毘盧遮那眼，見佛法身故；得普光明眼，見佛平等不思議身故；得無礙光眼，觀察一切剎海成壞故；得普照眼，見十方佛起大方便轉正法輪故；得普境界眼，見無量佛以自在力調伏眾生故；得普見眼，覩一切剎諸佛出興故。 時，有守護菩薩法堂羅剎鬼王，名曰：善眼，與其眷屬萬羅剎俱，於虛空中，以眾妙華，散善財上，作如是言： 「善男子！菩薩成就十法，則得親近諸善知識。何等為十？所謂：其心清淨離諸諂誑；大悲平等普攝眾生，知諸眾生無有真實；趣一切智，心不退轉；以信解力普入一切諸佛道場；得淨慧眼了諸法性；大慈平等普覆眾生；以智光明廓諸妄境；以甘露雨滌生死熱；以廣大眼徹鑒諸法；心常隨順諸善知識。是為十。 「復次，佛子！菩薩成就十種三昧門，則常現見諸善知識。何等為十？所謂：法空清淨輪三昧、觀察十方海三昧、於一切境界不捨離不缺減三昧、普見一切佛出興三昧、集一切功德藏三昧、心恒不捨善知識三昧、常見一切善知識生諸佛功德三昧、常不離一切善知識三昧、常供養一切善知識三昧、常於一切善知識所無過失三昧。佛子！菩薩成就此十三昧門，常得親近諸善知識，又得善知識轉一切佛法輪三昧；得此三昧已，悉知諸佛體性平等，處處值遇諸善知識。」 說是語時，善財童子仰視空中而答之言：「善哉善哉！汝為哀愍攝受我故，方便教我見善知識。願為我說：云何往詣善知識所？於何方處城邑聚落求善知識？」 羅剎答言：「善男子！汝應普禮十方，求善知識；正念思惟一切境界，求善知識；勇猛自在遍遊十方，求善知識；觀身觀心如夢如影，求善知識。」 爾時，善財受行其教，即時覩見大寶蓮華從地涌出，金剛為莖，妙寶為藏，摩尼為葉，光明寶王以為其臺，眾寶色香以為其鬚，無數寶網彌覆其上。於其臺上，有一樓觀，名：普納十方法界藏，奇妙嚴飾，金剛為地，千柱行列，一切皆以摩尼寶成，閻浮檀金以為其壁，眾寶瓔珞四面垂下，階陛、欄楯周匝莊嚴。其樓觀中，有如意寶蓮華之座，種種眾寶以為嚴飾，妙寶欄楯，寶衣間列，寶帳、寶網以覆其上，眾寶繒幡周匝垂下，微風徐動，光流響發；寶華幢中雨眾妙華，寶鈴鐸中出美音聲，寶戶牖間垂諸瓔珞，摩尼身中流出香水，寶象口中出蓮華網，寶師子口吐妙香雲，梵形寶輪出隨樂音，金剛寶鈴出諸菩薩大願之音，寶月幢中出佛化形，淨藏寶王現三世佛受生次第，日藏摩尼放大光明遍照十方一切佛剎，摩尼寶王放一切佛圓滿光明，毘盧遮那摩尼寶王興供養雲供養一切諸佛如來，如意珠王念念示現普賢神變充滿法界，須彌寶王出天宮殿，天諸采女種種妙音歌讚如來不可思議微妙功德。 〔T10 0415〕 爾時，善財見如是座，復有無量眾座圍遶，摩耶夫人在彼座上，於一切眾生前，現淨色身。所謂：超三界色身，已出一切諸有趣故；隨心樂色身，於一切世間無所著故；普周遍色身，等於一切眾生數故；無等比色身，令一切眾生滅倒見故；無量種色身，隨眾生心種種現故；無邊相色身，普現種種諸形相故；普對現色身，以大自在而示現故；化一切色身，隨其所應而現前故；恒示現色身，盡眾生界而無盡故；無去色身，於一切趣無所滅故；無來色身，於諸世間無所出故；不生色身，無生起故；不滅色身，離語言故；非實色身，得如實故；非虛色身，隨世現故；無動色身，生滅永離故；不壞色身，法性不壞故；無相色身，言語道斷故；一相色身，無相為相故；如像色身，隨心應現故；如幻色身，幻智所生故；如焰色身，但想所持故；如影色身，隨願現生故；如夢色身，隨心而現故；法界色身，性淨如空故；大悲色身，常護眾生故；無礙色身，念念周遍法界故；無邊色身，普淨一切眾生故；無量色身，超出一切語言故；無住色身，願度一切世間故；無處色身，恒化眾生不斷故；無生色身，幻願所成故；無勝色身，超諸世間故；如實色身，定心所現故；不生色身，隨眾生業而出現故；如意珠色身，普滿一切眾生願故；無分別色身，但隨眾生分別起故；離分別色身，一切眾生不能知故；無盡色身，盡諸眾生生死際故；清淨色身，同於如來無分別故。如是身者，非色，所有色相如影像故；非受，世間苦受究竟滅故；非想，但隨眾生想所現故；非行，依如幻業而成就故；離識，菩薩願智空無性故，一切眾生語言斷故，已得成就寂滅身故。 爾時，善財童子又見摩耶夫人，隨諸眾生心之所樂，現超過一切世間色身。所謂：或現超過他化自在天女身乃至超過四大天王天女身，或現超過龍女身乃至超過人女身，現如是等無量色身，饒益眾生。集一切智助道之法，行於平等檀波羅蜜，大悲普覆一切世間。出生如來無量功德，修習增長一切智心，觀察思惟諸法實性；獲深忍海，具眾定門，住於平等三昧境界，得如來定圓滿光明，銷竭眾生煩惱巨海；心常正定，未嘗動亂，恒轉清淨不退法輪，善能了知一切佛法，恒以智慧觀法實相；見諸如來心無厭足，知三世佛出興次第，見佛三昧常現在前，了達如來出現於世無量無數諸清淨道，行於諸佛虛空境界；普攝眾生，各隨其心，教化成就；入佛無量清淨法身，成就大願，淨諸佛剎，究竟調伏一切眾生，心恒遍入諸佛境界；出生菩薩自在神力，已得法身清淨無染，而恒示現無量色身；摧一切魔力，成大善根力，出生正法力，具足諸佛力，得諸菩薩自在之力，速疾增長一切智力；得佛智光，普照一切，悉知無量眾生心海、根性、欲解種種差別；其身普遍十方剎海，悉知諸剎成壞之相，以廣大眼見十方海，以周遍智知三世海，身普承事一切佛海，心恒納受一切法海；修習一切如來功德，出生一切菩薩智慧，常樂觀察一切菩薩從初發心乃至成就所行之道，常勤守護一切眾生，常樂稱揚諸佛功德，願為一切菩薩之母。 爾時，善財童子見摩耶夫人現如是等閻浮提微塵數諸方便門。既見是已，如摩耶夫人所現身數，善財亦現作爾許身，於一切處摩耶之前恭敬禮拜，即時證得無量無數諸三昧門，分別觀察，修行證入。從三昧起，右遶摩耶并其眷屬，合掌而立，白言： 「大聖！文殊師利菩薩教我發阿耨多羅三藐三菩提心，求善知識，親近供養。我於一一善知識所，皆往承事，無空過者；漸來至此，願為我說：菩薩云何學菩薩行而得成就？」 答言： 「佛子！我已成就菩薩大願智幻解脫門，是故常為諸菩薩母。佛子！如我於此閻浮提中迦毘羅城淨飯王家，右脇而生悉達太子，現不思議自在神變；如是，乃至盡此世界海，所有一切毘盧遮那如來，皆入我身，示現誕生自在神變。 「又，善男子！我於淨飯王宮，菩薩將欲下生之時，見菩薩身一一毛孔咸放光明，名：一切如來受生功德輪，一一毛孔皆現不可說不可說佛剎微塵數菩薩受生莊嚴。彼諸光明，皆悉普照一切世界；照世界已，來入我頂乃至一切諸毛孔中。又，彼光中普現一切菩薩名號、受生神變、宮殿眷屬、五欲自娛；又見出家、往詣道場、成等正覺、坐師子座、菩薩圍遶、諸王供養、為諸大眾轉正法輪；又見如來往昔修行菩薩道時，於諸佛所恭敬供養，發菩提心，淨佛國土，念念示現無量化身，充遍十方一切世界，乃至最後入般涅槃。如是等事，靡不皆見。 〔T10 0416〕 「又，善男子！彼妙光明入我身時，我身形量雖不逾本，然其實已超諸世間。所以者何？我身爾時量同虛空，悉能容受十方菩薩受生莊嚴諸宮殿故。爾時，菩薩從兜率天將降神時，有十佛剎微塵數諸菩薩，皆與菩薩同願、同行、同善根、同莊嚴、同解脫、同智慧，諸地、諸力、法身、色身，乃至普賢神通行願，悉皆同等，如是菩薩前後圍遶；又有八萬諸龍王等、一切世主，乘其宮殿，俱來供養。菩薩爾時，以神通力，與諸菩薩普現一切兜率天宮；一一宮中，悉現十方一切世界閻浮提內受生影像，方便教化無量眾生，令諸菩薩離諸懈怠無所執著。又以神力，放大光明，普照世間，破諸黑闇，滅諸苦惱；令諸眾生，皆識宿世所有業行，永出惡道。又為救護一切眾生，普現其前，作諸神變。現如是等諸奇特事，與眷屬俱，來入我身。彼諸菩薩於我腹中，遊行自在，或以三千大千世界而為一步，或以不可說不可說佛剎微塵數世界而為一步。又，念念中，十方不可說不可說一切世界諸如來所、菩薩眾會，及四天王天、三十三天，乃至色界諸梵天王，欲見菩薩處胎神變，恭敬供養，聽受正法，皆入我身。雖我腹中悉能容受如是眾會，而身不廣大亦不迫窄；其諸菩薩各見自處眾會道場，清淨嚴飾。 「善男子！如此四天下閻浮提中，菩薩受生，我為其母；三千大千世界百億四天下閻浮提中，悉亦如是。然我此身本來無二，非一處住，非多處住。何以故？以修菩薩大願智幻莊嚴解脫門故。善男子！如今世尊，我為其母；往昔所有無量諸佛，悉亦如是而為其母。 「善男子！我昔曾作蓮華池神，時有菩薩於蓮華藏忽然化生，我即捧持瞻侍養育，一切世間皆共號我為：菩薩母。又，我昔為菩提場神，時有菩薩於我懷中忽然化生，世亦號我為：菩薩母。善男子！有無量最後身菩薩，於此世界種種方便示現受生，我皆為母。 「善男子！如此世界賢劫之中，過去世時，拘留孫佛、拘那含牟尼佛、迦葉佛及今世尊釋迦牟尼佛現受生時，我為其母。未來世中，彌勒菩薩從兜率天將降神時，放大光明普照法界，示現一切諸菩薩眾受生神變，乃於人間生大族家，調伏眾生；我於彼時，亦為其母。如是次第，有師子佛、法幢佛、善眼佛、淨華佛、華德佛、提舍佛、弗沙佛、善意佛、金剛佛、離垢佛、月光佛、持炬佛、名稱佛、金剛楯佛、清淨義佛、紺身佛、到彼岸佛、寶焰山佛、持炬佛、蓮華德佛、名稱佛、無量功德佛、最勝燈佛、莊嚴身佛、善威儀佛、慈德佛、無住佛、大威光佛、無邊音佛、勝怨敵佛、離疑惑佛、清淨佛、大光佛、淨心佛、雲德佛、莊嚴頂髻佛、樹王佛、寶璫佛、海慧佛、妙寶佛、華冠佛、滿願佛、大自在佛、妙德王佛、最尊勝佛、栴檀雲佛、紺眼佛、勝慧佛、觀察慧佛、熾盛王佛、堅固慧佛、自在名佛、師子王佛、自在佛、最勝頂佛、金剛智山佛、妙德藏佛、寶網嚴身佛、善慧佛、自在天佛、大天王佛、無依德佛、善施佛、焰慧佛、水天佛、得上味佛、出生無上功德佛、仙人侍衛佛、隨世語言佛、功德自在幢佛、光幢佛、觀身佛、妙身佛、香焰佛、金剛寶嚴佛、喜眼佛、離欲佛、高大身佛、財天佛、無上天佛、順寂滅佛、智覺佛、滅貪佛、大焰王佛、寂諸有佛、毘舍佉天佛、金剛山佛、智焰德佛、安隱佛、師子出現佛、圓滿清淨佛、清淨賢佛、第一義佛、百光明佛、最增上佛、深自在佛、大地王佛、莊嚴王佛、解脫佛、妙音佛、殊勝佛、自在佛、無上醫王佛、功德月佛、無礙光佛、功德聚佛、月現佛、日天佛、出諸有佛、勇猛名稱佛、光明門佛、娑羅王佛、最勝佛、藥王佛、寶勝佛、金剛慧佛、無能勝佛、無能映蔽佛、眾會王佛、大名稱佛、敏持佛、無量光佛、大願光佛、法自在不虛佛、不退地佛、淨天佛、善天佛、堅固苦行佛、一切善友佛、解脫音佛、遊戲王佛、滅邪曲佛、薝蔔淨光佛、具眾德佛、最勝月佛、執明炬佛、殊妙身佛、不可說佛、最清淨佛、友安眾生佛、無量光佛、無畏音佛、水天德佛、不動慧光佛、華勝佛、月焰佛、不退慧佛、離愛佛、無著慧佛、集功德蘊佛、滅惡趣佛、普散華佛、師子吼佛、第一義佛、無礙見佛、破他軍佛、不著相佛、離分別海佛、端嚴海佛、須彌山佛、無著智佛、無邊座佛、清淨住佛、隨師行佛、最上施佛、常月佛、饒益王佛、不動聚佛、普攝受佛、饒益慧佛、持壽佛、無滅佛、具足名稱佛、大威力佛、種種色相佛、無相慧佛、不動天佛、妙德難思佛、滿月佛、解脫月佛、無上王佛、希有身佛、梵供養佛、不瞬佛、順先古佛、最上業佛、順法智佛、無勝天佛、不思議功德光佛、隨法行佛、無量賢佛、普隨順自在佛、最尊天佛，如是乃至樓至如來，在賢劫中，於此三千大千世界，當成佛者，悉為其母。如於此三千大千世界，如是於此世界海十方無量諸世界一切劫中，諸有修行普賢行願，為化一切諸眾生者，我自見身悉為其母。」 〔T10 0417〕 爾時，善財童子白摩耶夫人言：「大聖得此解脫，經今幾時？」答言： 「善男子！乃往古世，過不可思議非最後身菩薩神通道眼所知劫數，爾時有劫名：淨光，世界名：須彌德，雖有諸山五趣雜居，然其國土眾寶所成，清淨莊嚴無諸穢惡。有千億四天下，有一四天下，名：師子幢，於中有八十億王城。有一王城，名：自在幢；有轉輪王，名：大威德。彼王城北，有一道場，名：滿月光明；其道場神，名曰：慈德。時，有菩薩，名：離垢幢，坐於道場，將成正覺。有一惡魔，名：金色光，與其眷屬無量眾俱，至菩薩所。彼大威德轉輪聖王已得菩薩神通自在，化作兵眾，其數倍多，圍遶道場；諸魔惶怖，悉自奔散；故彼菩薩得成阿耨多羅三藐三菩提。時，道場神見是事已，歡喜無量，便於彼王而生子想，頂禮佛足，作是願言：『此轉輪王，在在生處，乃至成佛，願我常得與其為母。』作是願已，於此道場，復曾供養十那由他佛。 「善男子！於汝意云何，彼道場神豈異人乎？我身是也。轉輪王者，今世尊毘盧遮那是。我從於彼發願已來，此佛世尊，於十方剎一切諸趣，處處受生，種諸善根，修菩薩行，教化成就一切眾生，乃至示現住最後身，念念普於一切世界，示現菩薩受生神變，常為我子，我常為母。善男子！過去、現在十方世界無量諸佛將成佛時，皆於𪗇中放大光明，來照我身及我所住宮殿屋宅；彼最後生，我悉為母。 「善男子！我唯知此菩薩大願智幻解脫門。如諸菩薩摩訶薩，具大悲藏，教化眾生常無厭足，以自在力，一一毛孔示現無量諸佛神變；我今云何能知能說彼功德行？ 「善男子！於此世界三十三天，有王名：正念，其王有女名：天主光。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」 時，善財童子敬受其教，頭面作禮，遶無數匝，戀慕瞻仰，却行而退。
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.
將詣觀成（澄觀科）：還沒見到人，先起了十八重的觀想
那時候，善財童子一心想要前往摩耶夫人那裡，就在當下獲得了觀佛境界的智慧，作這樣的想念：
「這一位善知識，遠離世間，安住在無所住之處，超過了六處（眼耳鼻舌身意六個入處），離開一切的執著，知道無所障礙之道，具足清淨的法身，以如幻的業而現起化身，以如幻的智而觀照世間，以如幻的願而執持佛身、隨意所生之身、沒有生滅之身、沒有來去之身、不是虛也不是實之身、不會變壞之身、沒有起也沒有盡之身、所有諸相都只是一相之身、離開兩邊之身、沒有依處之身、沒有窮盡之身、離開一切分別像影子那樣顯現之身、知道如同夢境之身、了達如同鏡像之身、如同清淨日輪之身、普遍在十方而化現之身、安住在三世而沒有變異之身、不是身也不是心之身，猶如虛空一樣，所行沒有障礙，超過一切世間的眼所能見，唯有普賢的清淨之目才見得到。像這樣的人，我如今要怎樣才能夠親近他、承事他、供養他，跟他同住，看他的形貌，聽他的音聲，思惟他的言語，領受他的教誨呢？」
勝緣引導（澄觀科）（一）主城神寶眼現身
這樣想過之後，有一位主城神，名叫寶眼，眷屬圍繞著他，在虛空之中顯現他的身形，用種種的妙物作為嚴飾，手裡拿著無量眾多顏色的寶華散在善財身上，說這樣的話：
心城三十門（一）前十二門
「善男子！應當守護心城，就是說：不貪著一切生死的境界；應當莊嚴心城，就是說：專心一意地趣向求取如來的十力；應當淨治心城，就是說：畢竟斷除慳吝、嫉妒、諂媚、欺誑；應當清涼心城，就是說：思惟一切諸法的真實體性；應當增長心城，就是說：成辦一切幫助修道的法；應當嚴飾心城，就是說：造立諸禪定解脫的宮殿；應當照耀心城，就是說：普遍進入一切諸佛的道場，聽受般若波羅蜜（智慧到彼岸）之法；應當增益心城，就是說：普遍攝取一切佛的方便之道；應當堅固心城，就是說：恒常勤修普賢的行願；應當防護心城，就是說：常常專一地抵禦惡友與魔軍；應當廓徹心城，就是說：開引一切佛智的光明；應當善補心城，就是說：聽受一切佛所說的法。
心城三十門（二）中十一門
「應當扶助心城，就是說：深信一切佛功德之海；應當廣大心城，就是說：以大慈普遍及於一切世間；應當善覆心城，就是說：集聚眾多善法覆蓋在它的上面；應當寬廣心城，就是說：以大悲哀愍一切眾生；應當開心城之門，就是說：全部捨出所有的一切，隨著所應而給施；應當密護心城，就是說：防住諸般惡欲，不讓它們得以進入；應當嚴肅心城，就是說：驅逐諸般惡法，不讓它們住下；應當決定心城，就是說：集聚一切智幫助修道之法，恒常沒有退轉；應當安立心城，就是說：正念三世一切如來所有的境界；應當瑩徹心城，就是說：明白通達一切佛正法輪的經教之中所有法門的種種緣起；應當部分心城，就是說：普遍曉示一切眾生，都令他們得見一切智之道。
心城三十門（三）後七門
「應當住持心城，就是說：發起一切三世如來的諸大願海；應當富實心城，就是說：集聚一切周遍法界的大福德之聚；應當令心城明了，就是說：普遍了知眾生的根性、樂欲等等之法；應當令心城自在，就是說：普遍攝取一切十方法界；應當令心城清淨，就是說：正念一切諸佛如來；應當知道心城的自性，就是說：知道一切法都沒有自性；應當知道心城如幻，就是說：以一切智了達諸法的體性。
淨修心城之益：蠲除五種障難
「佛子！菩薩摩訶薩如果能夠像這樣清淨地修治心城，就能夠積集一切善法。為什麼呢？因為蠲除了一切諸般障難的緣故，就是說：見佛的障、聞法的障、供養如來的障、攝受諸眾生的障、清淨佛國土的障。善男子！菩薩摩訶薩因為離開了像這樣的諸般障難，所以如果發起希求善知識之心，不用費力就便能得見，乃至到究竟必當成佛。」
勝緣引導（澄觀科）（二）身眾神蓮華法德等放光
那時候，有身眾神，名叫蓮華法德以及妙華光明，無量的諸神前後圍繞著，從道場出來，住在虛空中，在善財的面前，用美妙的音聲，種種地稱歎摩耶夫人，從他們的耳璫放出無量色相的光明之網，普遍照耀無邊的諸佛世界，令善財見到十方國土的一切諸佛。那光明之網，向右繞行世間，經過一匝之後，然後還回來，進入善財的頭頂，乃至遍入他身上的諸毛孔中。
善財所得的十種眼
善財當下就得到清淨光明的眼，因為永離一切愚癡黑闇的緣故；得到離翳的眼，因為能夠了知一切眾生之性的緣故；得到離垢的眼，因為能夠觀照一切法性之門的緣故；得到清淨慧的眼，因為能夠觀照一切佛國之性的緣故；得到毘盧遮那的眼，因為見佛法身的緣故；得到普光明的眼，因為見佛平等不可思議之身的緣故；得到無礙光的眼，因為觀察一切剎海的成與壞的緣故；得到普照的眼，因為見十方佛興起大方便而轉正法輪的緣故；得到普境界的眼，因為見無量佛以自在之力調伏眾生的緣故；得到普見的眼，因為看見一切剎土中諸佛出興的緣故。
勝緣引導（澄觀科）（三）羅剎鬼王善眼現身
那時候，有守護菩薩法堂的羅剎鬼王，名叫善眼，跟他的眷屬一萬羅剎在一起，在虛空之中，用眾多妙華，散在善財身上，說這樣的話：
親近善知識的十法
「善男子！菩薩成就十種法，就能夠親近諸位善知識。哪十種呢？就是說：他的心清淨，離開諸般諂媚欺誑；大悲平等，普遍攝取眾生，知道諸眾生沒有真實；趣向一切智，心不退轉；以信解之力普遍進入一切諸佛的道場；得到清淨慧的眼，了達諸法之性；大慈平等，普遍覆護眾生；以智慧的光明廓清諸般虛妄的境；以甘露之雨洗滌生死的熱惱；以廣大的眼徹底鑒照諸法；心常常隨順諸位善知識。這就是十種。
常見善知識的十種三昧門
「再者，佛子！菩薩成就十種三昧之門，就能夠常常現前見到諸位善知識。哪十種呢？就是說：法空清淨輪三昧、觀察十方海三昧、對於一切境界不捨離也不缺減三昧、普見一切佛出興三昧、集一切功德藏三昧、心恒常不捨善知識三昧、常見一切善知識生起諸佛功德三昧、常不離一切善知識三昧、常供養一切善知識三昧、常常對於一切善知識所在之處沒有過失三昧。佛子！菩薩成就這十種三昧之門，常能得以親近諸位善知識，又得到善知識轉一切佛法輪三昧；得到這個三昧之後，就完全知道諸佛的體性平等，處處值遇諸位善知識。」
善財仰視空中而問
說這話的時候，善財童子仰頭看著空中而回答他說：
「善哉善哉！你為了哀愍攝受我的緣故，以方便教我見善知識。願為我說：要怎樣前往善知識的處所呢？在什麼方所、什麼城邑聚落去求善知識呢？」
羅剎所答的四種求法
羅剎回答說：
「善男子！你應當普遍禮敬十方，求善知識；正念思惟一切境界，求善知識；勇猛自在地遍遊十方，求善知識；觀身觀心如同夢境如同影子，求善知識。」
覩依報（澄觀科）（一）大寶蓮華從地涌出
那時候，善財領受奉行他的教誨，當下就看見大寶蓮華從地涌出，以金剛作為它的莖，以妙寶作為它的藏，以摩尼作為它的葉，以光明寶王作為它的臺，以眾寶的色與香作為它的鬚，無數的寶網彌覆在它的上面。
覩依報（澄觀科）（二）樓觀名普納十方法界藏
在那華臺之上，有一座樓觀，名叫普納十方法界藏，奇特美妙地嚴飾著，以金剛作為地，千根柱子成行排列，一切都以摩尼寶所成，以閻浮檀金作為它的牆壁，眾寶的瓔珞四面垂下，階梯、欄楯周匝地莊嚴著。
覩依報（澄觀科）（三）如意寶蓮華之座
那樓觀之中，有如意寶蓮華之座，用種種眾寶作為嚴飾，妙寶的欄楯，寶衣間錯地排列，寶帳、寶網覆在它的上面，眾寶的繒幡周匝垂下，微風緩緩吹動，光在流轉、聲在發出；寶華幢中雨下眾多妙華，寶鈴鐸中發出美妙音聲，寶戶牖之間垂著諸般瓔珞，摩尼身中流出香水，寶象口中出蓮華網，寶師子口中吐出妙香之雲，梵形寶輪發出隨人所樂之音，金剛寶鈴發出諸菩薩大願之音，寶月幢中出現佛的化形，淨藏寶王顯現三世諸佛受生的次第，日藏摩尼放出大光明遍照十方一切佛剎，摩尼寶王放出一切佛圓滿的光明，毘盧遮那摩尼寶王興起供養之雲供養一切諸佛如來，如意珠王念念之間示現普賢的神變充滿法界，須彌寶王出現天上的宮殿，天上的諸位采女以種種妙音歌詠讚歎如來不可思議的微妙功德。
見正報（澄觀科）（一）四十身之前二十
那時候，善財見到這樣的座，又有無量的眾座圍繞著，摩耶夫人就在那座上，在一切眾生面前，顯現清淨的色身。就是說：超三界的色身，因為已經出離一切諸有之趣的緣故；隨心所樂的色身，因為對於一切世間無所執著的緣故；普周遍的色身，因為與一切眾生的數目相等的緣故；沒有等比的色身，因為令一切眾生滅除顛倒之見的緣故；無量種的色身，因為隨著眾生之心種種顯現的緣故；無邊相的色身，因為普遍顯現種種諸般形相的緣故；普對現的色身，因為以大自在而示現的緣故；化一切的色身，因為隨著他所應的而現前的緣故；恒示現的色身，因為窮盡眾生界而沒有窮盡的緣故；無去的色身，因為在一切趣中無所滅的緣故；無來的色身，因為在諸世間無所出的緣故；不生的色身，因為沒有生起的緣故；不滅的色身，因為離開言語的緣故；不是實的色身，因為得到如實的緣故；不是虛的色身，因為隨順世間而現的緣故；無動的色身，因為生滅永遠離開的緣故；不壞的色身，因為法性不壞的緣故；無相的色身，因為言語之道斷絕的緣故；一相的色身，因為以無相為相的緣故；如像的色身，因為隨著心而應現的緣故。
見正報（澄觀科）（二）四十身之後二十
如幻的色身，因為是幻智所生的緣故；如焰的色身，因為只是想所執持的緣故；如影的色身，因為隨願而現生的緣故；如夢的色身，因為隨著心而現的緣故；法界的色身，因為體性清淨如同虛空的緣故；大悲的色身，因為常常護念眾生的緣故；無礙的色身，因為念念周遍法界的緣故；無邊的色身，因為普遍清淨一切眾生的緣故；無量的色身，因為超出一切言語的緣故；無住的色身，因為願度一切世間的緣故；無處的色身，因為恒常教化眾生不間斷的緣故；無生的色身，因為是幻願所成的緣故；無勝的色身，因為超過諸般世間的緣故；如實的色身，因為是定心所現的緣故；不生的色身，因為隨著眾生之業而出現的緣故；如意珠的色身，因為普遍滿足一切眾生之願的緣故；無分別的色身，因為只是隨著眾生的分別而起的緣故；離分別的色身，因為一切眾生不能知道的緣故；無盡的色身，因為窮盡諸眾生生死之際的緣故；清淨的色身，因為同於如來的無分別的緣故。
見正報（三）通體（澄觀科）：五蘊之非
像這樣的身，不是色，因為所有的色相都如同影像的緣故；不是受，因為世間的苦受究竟寂滅的緣故；不是想，因為只是隨著眾生的想而顯現的緣故；不是行，因為是依如幻之業而成就的緣故；離開識，因為菩薩的願智空無自性的緣故，因為一切眾生的言語斷絕的緣故，因為已經得以成就寂滅之身的緣故。
見正報（澄觀科）（四）隨眾生心之所樂而現超勝之身
那時候，善財童子又見到摩耶夫人，隨著諸眾生心中所愛樂的，顯現超過一切世間的色身。就是說：或者顯現超過他化自在天女之身，乃至超過四大天王天女之身，或者顯現超過龍女之身，乃至超過人女之身，顯現像這樣等等的無量色身，饒益眾生。
見正報（澄觀科）（五）摩耶所行之諸德
她集聚一切智幫助修道之法，行於平等的檀波羅蜜（布施到彼岸），以大悲普遍覆護一切世間。出生如來無量的功德，修習增長一切智之心，觀察思惟諸法的真實體性；獲得深忍之海，具足眾多定門，安住在平等的三昧境界，得到如來禪定圓滿的光明，銷竭眾生煩惱的巨海；心常在正定之中，未曾動亂，恒常轉清淨不退的法輪，善能了知一切佛法，恒常以智慧觀照法的實相；見諸如來心中沒有厭足，知道三世諸佛出興的次第，見佛的三昧常常現在面前，了達如來出現於世的無量無數諸清淨之道，行於諸佛虛空一般的境界；普遍攝取眾生，各各隨著他們的心，教化成就；進入佛無量清淨的法身，成就大願，清淨諸佛剎土，究竟調伏一切眾生，心恒常遍入諸佛的境界；出生菩薩自在的神力，已經得到法身清淨無染，而恒常示現無量的色身；摧伏一切魔之力，成就大善根之力，出生正法之力，具足諸佛之力，得到諸菩薩自在之力，迅速增長一切智之力；得到佛的智光，普遍照耀一切，完全知道無量眾生的心海、根性、欲解種種的差別；她的身普遍十方剎海，完全知道諸剎成與壞之相，以廣大的眼見十方之海，以周遍的智知三世之海，身普遍承事一切佛海，心恒常納受一切法海；修習一切如來的功德，出生一切菩薩的智慧，常樂於觀察一切菩薩從初發心乃至成就所行之道，常勤守護一切眾生，常樂於稱揚諸佛的功德，願意作一切菩薩之母。
設敬（澄觀科）：善財現爾許身而禮拜
那時候，善財童子見到摩耶夫人顯現像這樣等等閻浮提微塵數的諸方便門。既然見到了，就照著摩耶夫人所現身的數目，善財也顯現作那麼多的身，在一切處所、在摩耶的面前恭敬禮拜，當下就證得無量無數的諸三昧門，分別觀察，修行證入。從三昧起來之後，向右繞行摩耶以及她的眷屬，合掌而立，稟白說：
諮問（澄觀科）：菩薩要怎樣學菩薩行而得成就
「大聖！文殊師利菩薩教我發起阿耨多羅三藐三菩提之心（無上正等正覺之心），求善知識，親近供養。我在一一位善知識的處所，都前往承事，沒有空過的；漸漸來到這裡，願為我說：菩薩要怎樣學菩薩行而得以成就呢？」
示己法界（澄觀科）（一）標名體：菩薩大願智幻解脫門
她回答說：
「佛子！我已經成就了菩薩大願智幻解脫門，所以常常作諸位菩薩之母。佛子！就像我在這閻浮提之中迦毘羅城淨飯王家，從右脇而生下悉達太子，顯現不可思議的自在神變；像這樣，乃至窮盡這個世界海，所有的一切毘盧遮那如來，都進入我的身中，示現誕生的自在神變。
業用（澄觀科）（一）毛孔放光為先相
「又，善男子！我在淨飯王宮，菩薩將要下生的時候，見到菩薩身上一一毛孔都放出光明，名叫一切如來受生功德輪，一一毛孔都顯現不可說不可說佛剎微塵數菩薩受生的莊嚴。那些光明，全都普遍照耀一切世界；照過世界之後，回來進入我的頭頂，乃至一切諸毛孔中。又，那光中普遍顯現一切菩薩的名號、受生的神變、宮殿眷屬、五欲自娛；又見到出家、前往道場、成等正覺、坐師子座、菩薩圍繞、諸王供養、為諸大眾轉正法輪；又見到如來往昔修行菩薩道的時候，在諸佛的處所恭敬供養，發菩提心，清淨佛國土，念念之間示現無量的化身，充遍十方一切世界，乃至最後進入般涅槃。像這樣等等的事，沒有一件不見到的。
業用（澄觀科）（二）身量同虛空而形量不逾本
「又，善男子！那妙光明進入我身的時候，我的身形分量雖然沒有超過本來的樣子，然而它其實已經超過諸般世間。為什麼呢？我的身那時候分量同於虛空，因為完全能夠容受十方菩薩受生莊嚴的諸般宮殿的緣故。
業用（澄觀科）（三）正明自在入胎
「那時候，菩薩從兜率天將要降神的時候，有十佛剎微塵數的諸菩薩，都跟菩薩同一願、同一行、同一善根、同一莊嚴、同一解脫、同一智慧，諸地、諸力、法身、色身，乃至普賢的神通行願，全都同等，像這樣的菩薩前後圍繞著；又有八萬諸龍王等等、一切世主，乘著他們的宮殿，一同前來供養。菩薩那時候，以神通之力，跟諸菩薩普遍顯現一切兜率天宮；一一宮中，都顯現十方一切世界閻浮提內受生的影像，以方便教化無量眾生，令諸菩薩離開諸般懈怠、無所執著。又以神力，放出大光明，普遍照耀世間，破除諸般黑闇，滅除諸般苦惱；令諸眾生，都認識宿世所有的業行，永遠出離惡道。又為了救護一切眾生，普遍顯現在他們面前，作諸般神變。顯現像這樣等等的諸般奇特之事，與眷屬一起，來進入我的身中。
業用（澄觀科）（四）腹中遊行而身不廣大亦不迫窄
「那些菩薩在我的腹中，遊行自在，或者以三千大千世界作為一步，或者以不可說不可說佛剎微塵數世界作為一步。又，在念念之中，十方不可說不可說一切世界諸如來的處所、菩薩的眾會，以及四天王天、三十三天，乃至色界的諸梵天王，想要見菩薩處胎的神變，恭敬供養，聽受正法，都進入我的身中。雖然我的腹中完全能夠容受這樣的眾會，而身既不廣大也不迫窄；那些菩薩各各見到自己所處的眾會道場，清淨嚴飾。
業用（澄觀科）（五）為現在遮那母：本來無二，非一處住非多處住
「善男子！像這個四天下閻浮提之中，菩薩受生，我作他的母；三千大千世界百億四天下閻浮提之中，也全都是這樣。然而我這個身本來無二，不是住在一處，也不是住在多處。為什麼呢？因為修菩薩大願智幻莊嚴解脫門的緣故。善男子！像如今的世尊，我作他的母；往昔所有無量的諸佛，也全都是這樣而作他們的母。
業用（澄觀科）（六）本事：蓮華池神與菩提場神
「善男子！我往昔曾經作蓮華池神，那時有菩薩在蓮華藏中忽然化生，我就捧持著瞻視侍奉養育他，一切世間都共同稱我為菩薩母。又，我往昔作菩提場神，那時有菩薩在我的懷中忽然化生，世間也稱我為菩薩母。善男子！有無量最後身的菩薩，在這個世界以種種方便示現受生，我都作他們的母。
業用（澄觀科）（七）賢劫諸佛母：逐名而數
「善男子！像這個世界賢劫之中，過去世的時候，拘留孫佛、拘那含牟尼佛、迦葉佛以及今世尊釋迦牟尼佛顯現受生的時候，我作他們的母。未來世中，彌勒菩薩從兜率天將要降神的時候，放出大光明普遍照耀法界，示現一切諸菩薩眾受生的神變，就在人間生於大族之家，調伏眾生；我在那時候，也作他的母。像這樣依次而下，有師子佛、法幢佛、善眼佛、淨華佛、華德佛、提舍佛、弗沙佛、善意佛、金剛佛、離垢佛、月光佛、持炬佛、名稱佛、金剛楯佛、清淨義佛、紺身佛、到彼岸佛、寶焰山佛、持炬佛、蓮華德佛、名稱佛、無量功德佛、最勝燈佛、莊嚴身佛、善威儀佛、慈德佛、無住佛、大威光佛、無邊音佛、勝怨敵佛、離疑惑佛、清淨佛、大光佛、淨心佛、雲德佛、莊嚴頂髻佛、樹王佛、寶璫佛、海慧佛、妙寶佛、華冠佛、滿願佛、大自在佛、妙德王佛、最尊勝佛、栴檀雲佛、紺眼佛、勝慧佛、觀察慧佛、熾盛王佛、堅固慧佛、自在名佛、師子王佛、自在佛、最勝頂佛、金剛智山佛、妙德藏佛、寶網嚴身佛、善慧佛、自在天佛、大天王佛、無依德佛、善施佛、焰慧佛、水天佛、得上味佛、出生無上功德佛、仙人侍衛佛、隨世語言佛、功德自在幢佛、光幢佛、觀身佛、妙身佛、香焰佛、金剛寶嚴佛、喜眼佛、離欲佛、高大身佛、財天佛、無上天佛、順寂滅佛、智覺佛、滅貪佛、大焰王佛、寂諸有佛、毘舍佉天佛、金剛山佛、智焰德佛、安隱佛、師子出現佛、圓滿清淨佛、清淨賢佛、第一義佛、百光明佛、最增上佛、深自在佛、大地王佛、莊嚴王佛、解脫佛、妙音佛、殊勝佛、自在佛、無上醫王佛、功德月佛、無礙光佛、功德聚佛、月現佛、日天佛、出諸有佛、勇猛名稱佛、光明門佛、娑羅王佛、最勝佛、藥王佛、寶勝佛、金剛慧佛、無能勝佛、無能映蔽佛、眾會王佛、大名稱佛、敏持佛、無量光佛、大願光佛、法自在不虛佛、不退地佛、淨天佛、善天佛、堅固苦行佛、一切善友佛、解脫音佛、遊戲王佛、滅邪曲佛、薝蔔淨光佛、具眾德佛、最勝月佛、執明炬佛、殊妙身佛、不可說佛、最清淨佛、友安眾生佛、無量光佛、無畏音佛、水天德佛、不動慧光佛、華勝佛、月焰佛、不退慧佛、離愛佛、無著慧佛、集功德蘊佛、滅惡趣佛、普散華佛、師子吼佛、第一義佛、無礙見佛、破他軍佛、不著相佛、離分別海佛、端嚴海佛、須彌山佛、無著智佛、無邊座佛、清淨住佛、隨師行佛、最上施佛、常月佛、饒益王佛、不動聚佛、普攝受佛、饒益慧佛、持壽佛、無滅佛、具足名稱佛、大威力佛、種種色相佛、無相慧佛、不動天佛、妙德難思佛、滿月佛、解脫月佛、無上王佛、希有身佛、梵供養佛、不瞬佛、順先古佛、最上業佛、順法智佛、無勝天佛、不思議功德光佛、隨法行佛、無量賢佛、普隨順自在佛、最尊天佛，像這樣乃至樓至如來，在賢劫之中，在這三千大千世界，凡是應當成佛的，我都作他們的母。像在這三千大千世界一樣，像這樣在這個世界海十方無量的諸世界一切劫中，凡是有修行普賢行願、為了教化一切諸眾生的，我自己見到自身都作他們的母。」
辨法根源（澄觀科）（一）善財問：得這個解脫到如今多久了
那時候，善財童子稟白摩耶夫人說：
「大聖得到這個解脫，到如今經過多久了？」
辨法根源（澄觀科）（二）本生：淨光劫·須彌德世界·大威德輪王
她回答說：
「善男子！往古之世，經過不可思議、不是最後身菩薩的神通道眼所能知的劫數，那時候有一個劫名叫淨光，有一個世界名叫須彌德，雖然有諸山、五趣雜居，然而它的國土是眾寶所成，清淨莊嚴，沒有諸般穢惡。有一千億個四天下，其中有一個四天下，名叫師子幢，那裡面有八十億座王城。有一座王城，名叫自在幢；有一位轉輪王，名叫大威德。那座王城的北面，有一個道場，名叫滿月光明；那個道場的神，名叫慈德。那時候，有一位菩薩，名叫離垢幢，坐在道場之中，將要成正覺。有一個惡魔，名叫金色光，跟他的眷屬無量之眾一起，來到菩薩的處所。那位大威德轉輪聖王已經得到菩薩的神通自在，變化作兵眾，數目倍多，圍繞著道場；諸魔驚惶恐怖，全都自己奔散；所以那位菩薩得以成就阿耨多羅三藐三菩提。那時候，道場神見到這件事之後，歡喜無量，就對那位王生起了兒子之想，頂禮佛足，作這樣的發願：『這位轉輪王，在在所生之處，乃至成佛，願我常常得以作他的母。』發了這個願之後，在這個道場，又曾經供養十那由他佛。
辨法根源（澄觀科）（三）會通古今：道場神就是我
「善男子！在你的意思怎麼樣呢？那位道場神豈是別人嗎？就是我這個身。那位轉輪王，就是今世尊毘盧遮那。我從那時候發願以來，這位佛世尊，在十方剎土一切諸趣之中，處處受生，種諸善根，修菩薩行，教化成就一切眾生，乃至示現安住最後之身，念念之間普遍在一切世界，示現菩薩受生的神變，常常作我的子，我常常作他的母。善男子！過去、現在十方世界無量的諸佛將要成佛的時候，都從𪗇（臍）中放出大光明，來照我的身以及我所住的宮殿屋宅；他們那最後之生，我都作他們的母。
謙己推勝（澄觀科）
「善男子！我只知道這個菩薩大願智幻解脫門。至於諸位菩薩摩訶薩，具足大悲之藏，教化眾生常常沒有厭足，以自在之力，一一毛孔示現無量諸佛的神變；我如今哪裡能夠知道、能夠說出他們的功德之行呢？
指示後友（澄觀科）：三十三天正念王之女天主光
「善男子！在這個世界的三十三天，有一位王名叫正念，那位王有一個女兒名叫天主光。你到她那裡去問：菩薩要怎樣學菩薩行、修菩薩道呢？」
戀德禮辭（澄觀科）
那時候，善財童子恭敬地領受她的教誨，頭面作禮，繞行無數匝，戀慕瞻仰，倒退著行而離去。
Contemplation Perfected as He Is About to Go (Chengguan’s Outline): Before He Has Seen Her, Eighteen Layers of Contemplation Arise
At that time Sudhana the youth, wishing with one mind to go on to the place of Lady Māyā, at that very moment gained the knowledge of contemplating the objective realm of the buddhas, and he made this thought:
“This good friend has left the world far behind and abides in what has no dwelling place; she has passed beyond the six sense-fields (the six entrances of eye, ear, nose, tongue, body, and mind), has left every attachment, and knows the way that has no obstruction; she is complete in the pure dharma-body, and by deeds that are as an illusion she brings forth an emanated body, by knowledge that is as an illusion she contemplates the world, by a vow that is as an illusion she upholds the buddha-body — a body born according to her wish, a body without arising or ceasing, a body without coming or going, a body neither empty nor real, a body that does not decay, a body without rising and without exhaustion, a body in which all the many marks are but one mark, a body that has left the two extremes, a body without anywhere to rest, a body without exhaustion, a body that has left every discrimination and appears as a shadow appears, a body known to be as a dream is, a body penetrated to be as a mirrored image is, a body like a pure disc of the sun, a body that emanates universally throughout the ten directions, a body that abides in the three times without alteration, a body that is neither body nor mind — like open space, its going is without obstruction, and it passes beyond what the eyes of every world can see: only Samantabhadra’s pure eye beholds it. Such a one as this — how am I now to be able to draw near to her, to serve her, to make offerings to her, to dwell together with her, to look upon her form, to hear her voice, to ponder her words, and to receive her instruction?”
Guidance by Surpassing Conditions (Chengguan’s Outline) (1) The Presiding Spirit of the City Jewel Eye Displays His Body
When he had thought in this way, there was a presiding spirit of the city named Jewel Eye, with his retinue circling him, who displayed his body within open space, adorned with every kind of wondrous thing, and who took in his hand measureless jewelled blossoms of many colors and scattered them upon Sudhana, and spoke these words:
The Thirty Gates of the City of the Mind (1) The First Twelve Gates
“Son of good family! You should guard the city of the mind, which is to say: do not covet any objective realm of birth and death; you should adorn the city of the mind, which is to say: with a mind single and undivided go toward and seek the ten powers of the Tathāgata; you should cleanse the city of the mind, which is to say: cut off utterly stinginess, jealousy, flattery, and deceit; you should cool the city of the mind, which is to say: ponder the true nature of all dharmas; you should make the city of the mind grow, which is to say: accomplish all the dharmas that aid the path; you should ornament the city of the mind, which is to say: raise up palaces of the meditative concentrations and the liberations; you should make the city of the mind shine, which is to say: enter universally into the place of the Way of all the buddhas and hear and receive the Dharma of prajñā-pāramitā (the perfection of wisdom); you should increase the city of the mind, which is to say: take in universally the way of skillful means of all buddhas; you should make the city of the mind firm, which is to say: ever and diligently cultivate Samantabhadra’s practices and vows; you should defend the city of the mind, which is to say: constantly and single-mindedly ward off evil friends and the armies of Māra; you should open the city of the mind wide, which is to say: draw forth the light of the knowledge of all buddhas; you should mend the city of the mind well, which is to say: hear and receive the Dharma spoken by all buddhas.
The Thirty Gates of the City of the Mind (2) The Middle Eleven Gates
“You should support the city of the mind, which is to say: believe deeply in the sea of the merit and virtue of all buddhas; you should make the city of the mind vast, which is to say: with great kindness reach universally to all the world; you should cover the city of the mind well, which is to say: gather many good dharmas and lay them over it; you should make the city of the mind broad, which is to say: with great compassion pity all beings; you should open the gates of the city of the mind, which is to say: give away utterly all that you have, bestowing according to what is fitting; you should guard the city of the mind closely, which is to say: ward off the many evil desires and do not let them enter; you should make the city of the mind severe, which is to say: drive out the many evil dharmas and do not let them settle; you should make the city of the mind resolved, which is to say: gather all the dharmas that aid the path of all-knowledge, and never turn back; you should establish the city of the mind, which is to say: hold in right mindfulness every objective realm of all the Tathāgatas of the three times; you should make the city of the mind clear through, which is to say: understand and penetrate the many arisings of conditions of all the gates of the Dharma within the teachings of the wheel of the true Dharma of all buddhas; you should apportion the city of the mind, which is to say: make it plain universally to all beings, causing them all to see the way of all-knowledge.
The Thirty Gates of the City of the Mind (3) The Last Seven Gates
“You should sustain the city of the mind, which is to say: raise up all the seas of the great vows of the Tathāgatas of the three times; you should enrich the city of the mind, which is to say: gather every mass of great merit that is spread through the whole Dharma realm; you should make the city of the mind understand clearly, which is to say: know universally the faculties of beings, what they desire and delight in, and dharmas of that sort; you should make the city of the mind sovereign, which is to say: take in universally the whole Dharma realm of the ten directions; you should make the city of the mind pure, which is to say: hold in right mindfulness all the buddhas, the Tathāgatas; you should know the own-nature of the city of the mind, which is to say: know that all dharmas are without own-nature; you should know that the city of the mind is as an illusion, which is to say: with all-knowledge penetrate the nature of dharmas.
The Benefit of Purely Cultivating the City of the Mind: Five Kinds of Hindrance Are Cleared Away
“Son of the Buddha! If a bodhisattva, a mahāsattva, is able to cleanse and cultivate the city of the mind in this way, then he is able to gather all good dharmas. Why is this? Because he has cleared away every kind of hindrance, which is to say: the hindrance to seeing the buddhas, the hindrance to hearing the Dharma, the hindrance to making offerings to the Tathāgata, the hindrance to gathering in beings, the hindrance to purifying buddha-lands. Son of good family! Because a bodhisattva, a mahāsattva, has left behind hindrances such as these, therefore if he raises up a mind that seeks and longs for good friends, then without expending effort he straightway comes to see them, and on to the very end he shall surely become a buddha.”
Guidance by Surpassing Conditions (Chengguan’s Outline) (2) The Spirits of the Bodily Host Lotus Blossom Dharma Virtue and the Rest Send Forth Light
At that time there were spirits of the bodily host named Lotus Blossom Dharma Virtue and Wondrous Blossom Light, with measureless spirits circling them before and behind, who came forth from the place of the Way and stood within open space, and before Sudhana, with lovely voices, praised Lady Māyā in every manner, and from their ear-pendants sent forth nets of light of measureless colors and marks, which shone universally upon boundless buddha-worlds and made Sudhana see all the buddhas of the lands of the ten directions. Those nets of light circled the world to the right, and when they had passed round it once, then they came back again and entered the crown of Sudhana’s head, and on into all the pores of his body.
The Ten Kinds of Eye Sudhana Gains
Sudhana at that moment gained the eye of pure light, because he had left forever all the darkness of delusion; he gained the eye free of film, because he was able to know the nature of all beings; he gained the eye free of stain, because he was able to contemplate the gates of the nature of all dharmas; he gained the eye of pure wisdom, because he was able to contemplate the nature of all buddha-lands; he gained the eye of Vairocana, because he saw the dharma-body of the buddhas; he gained the eye of universal light, because he saw the even and inconceivable body of the buddhas; he gained the eye of unobstructed light, because he observed the forming and the breaking up of all the seas of lands; he gained the eye of universal shining, because he saw the buddhas of the ten directions raising up great skillful means and turning the wheel of the true Dharma; he gained the eye of the universal objective realm, because he saw measureless buddhas taming beings by the power of sovereignty; he gained the eye of universal seeing, because he beheld the arising of the buddhas within all lands.
Guidance by Surpassing Conditions (Chengguan’s Outline) (3) The Rākṣasa Ghost King Good Eye Displays His Body
At that time there was a rākṣasa ghost king who guards the bodhisattva Dharma hall, named Good Eye, together with his retinue of ten thousand rākṣasas, who within open space scattered many wondrous blossoms upon Sudhana, and spoke these words:
The Ten Dharmas for Drawing Near to Good Friends
“Son of good family! A bodhisattva who accomplishes ten dharmas is able to draw near to the good friends. Which ten? They are: his mind is pure and has left the many flatteries and deceits; his great compassion is even, and he takes in beings universally, knowing that beings have no reality; he goes toward all-knowledge, and his mind does not turn back; by the power of faith and understanding he enters universally into the place of the Way of all buddhas; he gains the eye of pure wisdom and penetrates the nature of dharmas; his great kindness is even, and he covers and guards beings universally; with the light of wisdom he clears away the many false objective realms; with a rain of nectar he washes away the fever and vexation of birth and death; with a vast eye he mirrors dharmas to the bottom; his mind ever accords with the good friends. These are the ten.
The Ten Gates of Samādhi for Ever Seeing Good Friends
“Furthermore, Son of the Buddha! A bodhisattva who accomplishes ten gates of samādhi is able ever to see the good friends present before him. Which ten? They are: the samādhi of the pure wheel of the emptiness of dharmas; the samādhi of observing the seas of the ten directions; the samādhi of neither casting away nor lessening any objective realm; the samādhi of universally seeing the arising of all buddhas; the samādhi of gathering the treasury of all merit and virtue; the samādhi of the mind never casting away the good friends; the samādhi of ever seeing all good friends give rise to the merit and virtue of the buddhas; the samādhi of never being apart from any good friend; the samādhi of ever making offerings to all good friends; the samādhi of being ever without fault in the presence of any good friend. Son of the Buddha! A bodhisattva who accomplishes these ten gates of samādhi is ever able to draw near to the good friends, and he further gains the samādhi in which the good friends turn the wheel of the Dharma of all buddhas; and having gained this samādhi, he knows utterly that the natures of the buddhas are even, and everywhere he meets with the good friends.”
Sudhana Looks Up into the Sky and Asks
While these words were being spoken, Sudhana the youth raised his head, looked up into the sky, and answered him, saying:
“It is good, it is good! Because you take pity on me and gather me in, you have by skillful means taught me to see good friends. I pray you speak for me: how am I to go on to the place of a good friend? In what quarter, in what city or town, am I to seek good friends?”
The Four Ways of Seeking That the Rākṣasa Answers
The rākṣasa answered, saying:
“Son of good family! You should pay reverence universally to the ten directions, and seek good friends; hold in right mindfulness and ponder every objective realm, and seek good friends; with courage and at ease roam through the ten directions, and seek good friends; contemplate the body and contemplate the mind as being like a dream and like a shadow, and seek good friends.”
Beholding the Dependent Recompense (Chengguan’s Outline) (1) A Great Jewelled Lotus Blossom Wells Up from the Ground
At that time Sudhana received and carried out his instruction, and at that moment he saw a great jewelled lotus blossom well up from the ground, with vajra for its stalk, with wondrous jewels for its treasury, with maṇi for its leaves, with the king of light-jewels for its terrace, with the colors and the fragrances of the many jewels for its filaments, and numberless nets of jewels spread over it.
Beholding the Dependent Recompense (Chengguan’s Outline) (2) The Storeyed Pavilion Named Treasury That Universally Takes In the Dharma Realm of the Ten Directions
Upon that blossom-terrace was a storeyed pavilion named Treasury That Universally Takes In the Dharma Realm of the Ten Directions, adorned with a rare and wondrous beauty, with vajra for its ground, a thousand pillars ranged in rows, all of them made of maṇi jewels, with Jambūnada gold for its walls, with jeweled strings of pearls hanging down on the four sides, and stairways and railings adorning it all around.
Beholding the Dependent Recompense (Chengguan’s Outline) (3) The Seat of Wish-Fulfilling Jewelled Lotus Blossoms
Within that storeyed pavilion was a seat of wish-fulfilling jewelled lotus blossoms, adorned with every kind of jewel, with railings of wondrous jewels, jewelled garments set out one among another, jewelled canopies and jewelled nets covering it, jewelled silken banners hanging down all around, a faint breeze stirring gently, the light coursing and the sounds sending forth; from the jewelled blossom-banners there rained down many wondrous blossoms, from the jewelled bells and clappers there came forth lovely sounds, among the jewelled doors and windows there hung the many strings of pearls, from within maṇi-bodies there flowed fragrant water, from the mouths of jewelled elephants there came forth nets of lotus blossoms, from the mouths of jewelled lions there were spat clouds of wondrous fragrance, the jewelled wheels of Brahmā-form sent forth sounds according to what each one delighted in, the vajra jewelled bells sent forth the sounds of the great vows of the bodhisattvas, within the jewelled moon-banners there appeared the emanated forms of buddhas, the king of pure-treasury jewels displayed the order in which the buddhas of the three times took birth, the sun-treasury maṇi sent forth a great light shining universally upon all the buddha-lands of the ten directions, the maṇi jewel-king sent forth the perfect light of all buddhas, the Vairocana maṇi jewel-king raised up clouds of offerings and made offerings to all the buddhas, the Tathāgatas, the wish-fulfilling pearl-king in thought after thought displayed the spiritual transformations of Samantabhadra filling the Dharma realm, the Sumeru jewel-king brought forth the palaces of the heavens, and the goddesses of the heavens with every kind of wondrous sound sang in praise of the inconceivable and subtle merit and virtue of the Tathāgata.
Seeing the Direct Recompense (Chengguan’s Outline) (1) The First Twenty of the Forty Bodies
At that time Sudhana saw a seat such as this, with measureless seats besides circling it, and Lady Māyā was upon that seat, displaying before all beings a pure form-body. Which is to say: a form-body that passes beyond the three realms, because she has already gone out from all the destinies of existence; a form-body following upon what the mind delights in, because she has no attachment anywhere in the world; a form-body universally spread everywhere, because it is equal to the number of all beings; a form-body without any to match it, because it makes all beings do away with inverted views; a form-body of measureless kinds, because it appears in every manner according to the minds of beings; a form-body of boundless marks, because it displays universally the many forms and marks of every kind; a form-body that faces and appears universally, because it is displayed with great sovereignty; a form-body that emanates for all, because it appears before each according to what befits him; a form-body ever displayed, because though the realm of beings be exhausted it is not exhausted; a form-body without going, because within all the destinies there is nothing that ceases; a form-body without coming, because within all the worlds there is nothing that comes forth; a form-body that does not arise, because there is no arising; a form-body that does not cease, because it has left words behind; a form-body that is not real, because she has gained what is as it really is; a form-body that is not empty, because it appears in accord with the world; a form-body without movement, because arising and ceasing have been left behind forever; a form-body that does not decay, because the nature of dharmas does not decay; a form-body without marks, because the way of words is cut off; a form-body of one mark, because it takes marklessness for its mark; a form-body like an image, because it appears in answer to the mind.
Seeing the Direct Recompense (Chengguan’s Outline) (2) The Latter Twenty of the Forty Bodies
A form-body as an illusion, because it is born of illusion-knowledge; a form-body as a shimmering flame, because it is upheld by thought alone; a form-body as a shadow, because it appears and is born according to a vow; a form-body as a dream, because it appears according to the mind; a form-body of the Dharma realm, because its nature is pure as open space; a form-body of great compassion, because it ever guards and remembers beings; a form-body unobstructed, because in thought after thought it spreads through the Dharma realm; a form-body boundless, because it purifies all beings universally; a form-body measureless, because it goes beyond all words; a form-body without dwelling, because she vows to ferry over all the world; a form-body without place, because she ever teaches and converts beings without a break; a form-body without birth, because it is made by an illusion-vow; a form-body that none surpasses, because it passes beyond the many worlds; a form-body as it really is, because it appears from a mind in concentration; a form-body that is not born, because it appears according to the deeds of beings; a form-body of the wish-fulfilling pearl, because it satisfies universally the wishes of all beings; a form-body without discrimination, because it arises only according to the discriminations of beings; a form-body that has left discrimination, because no being is able to know it; a form-body without exhaustion, because it goes to the very bound of the birth and death of all beings; a form-body pure, because it is the same as the Tathāgata’s freedom from discrimination.
Seeing the Direct Recompense (3) The Body Throughout (Chengguan’s Outline): The Denial of the Five Aggregates
A body such as this is not form, because all form-marks are as reflected images; it is not feeling, because the painful feelings of the world are utterly stilled; it is not perception, because it appears only according to the perceptions of beings; it is not formation, because it is accomplished in reliance upon deeds that are as an illusion; it has left consciousness, because the vow-knowledge of a bodhisattva is empty and without own-nature, because the words of all beings are cut off, because she has already gained the accomplishment of a body of stillness and cessation.
Seeing the Direct Recompense (Chengguan’s Outline) (4) Displaying a Surpassing Body According to What the Minds of Beings Delight In
At that time Sudhana the youth saw further that Lady Māyā, according to what the minds of the many beings loved and delighted in, displayed form-bodies passing beyond all the world. Which is to say: she displayed a body passing beyond that of a goddess of the Heaven of Free Enjoyment of Others’ Emanations, and on to a body passing beyond that of a goddess of the heavens of the four great god-kings; or she displayed a body passing beyond that of a dragon woman, and on to a body passing beyond that of a human woman; and she displayed measureless form-bodies such as these, benefiting beings.
Seeing the Direct Recompense (Chengguan’s Outline) (5) The Many Virtues Māyā Has Practiced
She gathers all the dharmas that aid the path of all-knowledge, and practices the even perfection of giving (giving, gone to the other shore), and with great compassion covers and guards all the world universally. She brings forth the measureless merit and virtue of the Tathāgata, cultivates and makes grow the mind of all-knowledge, and contemplates and ponders the true nature of dharmas; she gains a sea of deep forbearance, is complete in the many gates of concentration, abides within the even objective realm of samādhi, gains the perfect light of the Tathāgata’s meditative concentration, and dries up the vast sea of the afflictions of beings; her mind is ever within right concentration and has never been stirred or confused, and she ever turns the pure and non-retrogressive wheel of the Dharma, is well able to know all the dharmas of the buddhas, and ever contemplates the real mark of the Dharma with wisdom; in seeing the Tathāgatas her mind knows no satiety, she knows the order in which the buddhas of the three times arise, the samādhi of seeing the buddhas is ever present before her, she penetrates the measureless and numberless pure ways of the Tathāgatas’ appearing in the world, and she practices within the space-like objective realm of the buddhas; she takes in beings universally, and each according to his own mind she teaches and brings to accomplishment; she enters the measureless pure dharma-body of the buddhas, accomplishes the great vows, purifies the buddha-lands, tames all beings to the very end, and her mind ever enters throughout the objective realms of the buddhas; she brings forth the sovereign spiritual power of a bodhisattva, has already gained a dharma-body pure and unstained, and yet ever displays measureless form-bodies; she crushes the power of every Māra, accomplishes the power of great roots of good, brings forth the power of the true Dharma, is complete in the powers of the buddhas, gains the sovereign powers of the bodhisattvas, and swiftly makes grow the power of all-knowledge; she gains the light of the buddhas’ knowledge, shining universally upon all, and knows utterly the seas of the minds, the faculties, and the desires and understandings of measureless beings, with their every kind of difference; her body spreads universally through the seas of lands of the ten directions, and she knows utterly the marks of the forming and the breaking up of all lands, seeing the seas of the ten directions with a vast eye, knowing the seas of the three times with an all-pervading knowledge, her body universally serving all the seas of buddhas, her mind ever receiving all the seas of dharmas; she cultivates the merit and virtue of all the Tathāgatas, brings forth the wisdom of all the bodhisattvas, ever delights in contemplating the way practiced by all the bodhisattvas from the first raising of the mind on to its accomplishment, ever diligently guards all beings, ever delights in setting forth in praise the merit and virtue of the buddhas, and wishes to be the mother of all bodhisattvas.
Paying Respect (Chengguan’s Outline): Sudhana Displays That Many Bodies and Bows
At that time Sudhana the youth saw Lady Māyā display gates of skillful means such as these, as many as the dust motes of Jambudvīpa. Having seen them, then according to the number of bodies that Lady Māyā displayed, Sudhana likewise displayed just that many bodies, and in every place, before Māyā, he bowed in reverence, and at that moment he realized measureless and numberless gates of samādhi, discriminating and contemplating them, and cultivating and entering them. When he had risen from samādhi, he circled Māyā and her retinue to the right, joined his palms and stood, and said:
Inquiring (Chengguan’s Outline): How Is a Bodhisattva to Learn the Bodhisattva Practices and Attain Accomplishment
“Great Holy One! The bodhisattva Mañjuśrī taught me to raise the mind of anuttarā-samyak-saṃbodhi (the mind of unsurpassed, right, and universal awakening), to seek good friends, and to draw near to them and make offerings to them. In the place of each and every good friend I have gone and served, and none has been passed by in vain; and step by step I have come here. I pray you speak for me: how is a bodhisattva to learn the bodhisattva practices and be able to bring them to accomplishment?”
Displaying Her Own Dharma Realm (Chengguan’s Outline) (1) Setting Forth the Name and the Essence: The Bodhisattva Liberation Gate of the Illusion of Great Vow and Knowledge
She answered, saying:
“Son of the Buddha! I have already accomplished the bodhisattva liberation gate of the illusion of great vow and knowledge, and therefore I am ever the mother of the bodhisattvas. Son of the Buddha! Just as here in Jambudvīpa, in the house of King Śuddhodana in the city of Kapila, I gave birth to the prince Siddhārtha from my right side and displayed inconceivable and sovereign spiritual transformations — in just this way, on to the very bound of this sea of worlds, all the Tathāgatas Vairocana enter into my body and display the sovereign spiritual transformations of their taking birth.
The Working (Chengguan’s Outline) (1) Light Sent Forth from the Pores as the Preceding Sign
“Furthermore, Son of good family! When I was in the palace of King Śuddhodana and the bodhisattva was about to come down to be born, I saw that from each and every pore of the bodhisattva’s body there was sent forth a light named the Wheel of the Merit and Virtue of the Taking of Birth of All Tathāgatas, and that within each and every pore there appeared the adornments of the taking of birth of bodhisattvas as many as the dust motes of unspeakable, unspeakable buddha-lands. Those lights all shone universally upon all worlds; and when they had shone upon the worlds, they came back and entered the crown of my head, and on into all my pores. Furthermore, within those lights there appeared universally the names of all bodhisattvas, the spiritual transformations of their taking birth, their palaces and retinues, and their taking their pleasure in the five desires; and there was seen also their going forth from the household, their going on to the place of the Way, their accomplishing perfect and full awakening, their sitting upon the lion seat, the bodhisattvas circling them, the kings making offerings to them, and their turning the wheel of the true Dharma for the great multitudes; and there was seen also how the Tathāgatas, when in ages past they were cultivating the bodhisattva way, made reverent offerings in the presence of the buddhas, raised the mind of awakening, purified buddha-lands, and in thought after thought displayed measureless emanated bodies that filled all the worlds of the ten directions, and on to their entering parinirvāṇa at the last. Of matters such as these there was not one that was not seen.
The Working (Chengguan’s Outline) (2) The Measure of Her Body Equal to Space, While Its Form and Measure Do Not Exceed the Original
“Furthermore, Son of good family! When that wondrous light entered my body, the form and measure of my body, though they did not exceed what they originally were, yet in truth had already passed beyond the many worlds. Why is this? Because at that time the measure of my body was equal to open space, since it was able utterly to take in and hold the many palaces of the adornments of the taking of birth of the bodhisattvas of the ten directions.
The Working (Chengguan’s Outline) (3) Directly Making Clear the Entering of the Womb at Ease
“At that time, when the bodhisattva was about to descend in spirit from the Tuṣita heaven, there were bodhisattvas as many as the dust motes of ten buddha-lands, all of them one with the bodhisattva in vow, one in practice, one in roots of good, one in adornment, one in liberation, one in wisdom, and in the grounds, the powers, the dharma-body, and the form-body, and on to Samantabhadra’s spiritual powers and practices and vows, all were the same; and bodhisattvas such as these circled him before and behind. There were also eighty thousand dragon kings and the rest, all the lords of the world, who rode upon their palaces and came together to make offerings. At that time the bodhisattva, by the power of spiritual power, together with the bodhisattvas displayed universally all the palaces of the Tuṣita heaven; and within each and every palace there appeared the reflected images of the taking of birth within Jambudvīpa in all the worlds of the ten directions, and by skillful means he taught and converted measureless beings, and caused the bodhisattvas to leave the many kinds of indolence behind and to have no attachment anywhere. Furthermore, by his spiritual power he sent forth a great light that shone universally upon the world, breaking up the many kinds of darkness and doing away with the many kinds of suffering and vexation; and he caused all beings to recognize the deeds they had done in their former lives, and to go forth forever from the evil destinies. Furthermore, in order to rescue and guard all beings, he appeared universally before them and made the many kinds of spiritual transformation. Having displayed rare and marvelous matters such as these, together with his retinue he came and entered into my body.
The Working (Chengguan’s Outline) (4) They Roam Within Her Belly, and Her Body Is Neither Made Vast Nor Pressed Narrow
“Those bodhisattvas within my belly roamed at ease, taking now a three-thousandfold great-thousand world-system for a single step, now worlds as many as the dust motes of unspeakable, unspeakable buddha-lands for a single step. Furthermore, in thought after thought, from the places of all the Tathāgatas and the assemblies of the bodhisattvas in all the unspeakable, unspeakable worlds of the ten directions, and from the heaven of the four god-kings, the Heaven of the Thirty-Three, and on to the Brahmā kings of the form realm, those who wished to see the spiritual transformations of the bodhisattva dwelling in the womb, to make reverent offerings, and to hear and receive the true Dharma, all entered into my body. Although within my belly I was able utterly to take in and hold assemblies such as these, yet my body was neither made vast nor pressed narrow; and those bodhisattvas each saw the assembly and the place of the Way in which he himself stood, pure and adorned.
The Working (Chengguan’s Outline) (5) Being the Mother of the Present Vairocana: Originally Not Two, Dwelling Neither in One Place nor in Many Places
“Son of good family! As here within Jambudvīpa in these four continents, when the bodhisattva takes birth I am his mother, so likewise is it within Jambudvīpa in the hundred koṭis of sets of four continents of the three-thousandfold great-thousand world-system, in every one of them. Yet this body of mine is originally not two: it does not dwell in one place, nor does it dwell in many places. Why is this? Because I have cultivated the liberation gate of the adornment of the illusion of great vow and knowledge of the bodhisattvas. Son of good family! As with the present World-Honored One, whose mother I am, so also with all the measureless buddhas of ages past: of them all likewise I was the mother.
The Working (Chengguan’s Outline) (6) The Former Deeds: The Spirit of the Lotus Pool and the Spirit of the Site of Awakening
“Son of good family! In an age past I was once the spirit of a lotus pool, and at that time there was a bodhisattva who came suddenly to birth by transformation within the treasury of a lotus blossom, and I took him up in my hands and looked after him and served him and reared him, and all the world alike called me the mother of the bodhisattva. Furthermore, in an age past I was the spirit of a site of awakening, and at that time there was a bodhisattva who came suddenly to birth by transformation within my bosom, and the world also called me the mother of the bodhisattva. Son of good family! There are measureless bodhisattvas of the final body who by every kind of skillful means display the taking of birth within this world, and of them all I am the mother.
The Working (Chengguan’s Outline) (7) Mother of the Buddhas of the Worthy Kalpa: Counted Name by Name
“Son of good family! As here in this world within the Worthy Kalpa, when in ages past the buddha Krakucchanda, the buddha Kanakamuni, the buddha Kāśyapa, and the present World-Honored One Śākyamuni displayed the taking of birth, I was their mother. In an age to come, when the bodhisattva Maitreya is about to descend in spirit from the Tuṣita heaven, he will send forth a great light shining universally upon the Dharma realm, will display the spiritual transformations of the taking of birth of all the multitudes of bodhisattvas, and among men will be born into a house of great clan and will tame beings; and I at that time shall likewise be his mother. And so in order thereafter come the buddha Lion, the buddha Dharma Banner, the buddha Good Eye, the buddha Pure Blossom, the buddha Blossom Virtue, the buddha Tishe, the buddha Fusha, the buddha Good Intent, the buddha Vajra, the buddha Free of Stain, the buddha Moonlight, the buddha Bearer of the Torch, the buddha Renown, the buddha Vajra Shield, the buddha Pure Meaning, the buddha Deep Blue Body, the buddha Gone to the Other Shore, the buddha Mountain of Jewel Flame, the buddha Bearer of the Torch, the buddha Lotus Blossom Virtue, the buddha Renown, the buddha Measureless Merit, the buddha Most Excellent Lamp, the buddha Adorned Body, the buddha Good Deportment, the buddha Kindness Virtue, the buddha Without Dwelling, the buddha Great Awesome Light, the buddha Boundless Voice, the buddha Conqueror of Foes, the buddha Free of Doubt and Delusion, the buddha Pure, the buddha Great Light, the buddha Pure Mind, the buddha Cloud Virtue, the buddha Adorned Crown-Topknot, the buddha King of Trees, the buddha Jewel Pendant, the buddha Sea of Insight, the buddha Wondrous Jewel, the buddha Blossom Crown, the buddha Fulfiller of Vows, the buddha Great Sovereignty, the buddha King of Wondrous Virtue, the buddha Most Honored and Excellent, the buddha Sandalwood Cloud, the buddha Deep Blue Eye, the buddha Excellent Insight, the buddha Contemplating Insight, the buddha Blazing King, the buddha Firm Insight, the buddha Sovereign Renown, the buddha Lion King, the buddha Sovereign, the buddha Most Excellent Crown, the buddha Vajra Mountain of Knowledge, the buddha Treasury of Wondrous Virtue, the buddha Jewel-Net Adorned Body, the buddha Good Insight, the buddha Sovereign Deva, the buddha Great God-King, the buddha Virtue Without Support, the buddha Good Giving, the buddha Flaming Insight, the buddha Water Deva, the buddha Gainer of the Highest Savor, the buddha Bringing Forth Unsurpassed Merit, the buddha Attended by Seers, the buddha Following the Speech of the World, the buddha Banner of Sovereign Merit, the buddha Light Banner, the buddha Contemplating the Body, the buddha Wondrous Body, the buddha Fragrant Flame, the buddha Vajra Jewel Adornment, the buddha Joyful Eye, the buddha Free of Desire, the buddha High and Great Body, the buddha Wealth Deva, the buddha Unsurpassed Deva, the buddha According with Stillness and Cessation, the buddha Awakened in Knowledge, the buddha Ender of Greed, the buddha Great Flaming King, the buddha Stilling the Many Existences, the buddha Pishequ Deva, the buddha Vajra Mountain, the buddha Flaming Virtue of Knowledge, the buddha At Peace and Secure, the buddha Lion Appearing, the buddha Perfectly Pure, the buddha Pure and Worthy, the buddha Highest Meaning, the buddha Hundredfold Light, the buddha Most Surpassing, the buddha Deep Sovereignty, the buddha King of the Great Earth, the buddha Adorned King, the buddha Liberation, the buddha Wondrous Sound, the buddha Surpassing and Excellent, the buddha Sovereign, the buddha Unsurpassed King of Healers, the buddha Merit Moon, the buddha Unobstructed Light, the buddha Mass of Merit, the buddha Moon Appearing, the buddha Sun Deva, the buddha Gone Forth from the Many Existences, the buddha Renown of Courage, the buddha Gate of Light, the buddha Sāla King, the buddha Most Excellent, the buddha King of Healing, the buddha Jewel Excellence, the buddha Vajra Insight, the buddha None Can Overcome, the buddha None Can Outshine, the buddha King of the Assembly, the buddha Great Renown, the buddha Keen in Upholding, the buddha Measureless Light, the buddha Light of the Great Vow, the buddha Sovereign in the Dharma and Not Vain, the buddha Ground of Non-Retrogression, the buddha Pure Deva, the buddha Good Deva, the buddha Firm in Austerities, the buddha Friend to All, the buddha Sound of Liberation, the buddha King at Play, the buddha Ender of the Crooked and Perverse, the buddha Zhanbo Pure Light, the buddha Complete in Many Virtues, the buddha Most Excellent Moon, the buddha Bearing a Bright Torch, the buddha Rare and Wondrous Body, the buddha Unspeakable, the buddha Utterly Pure, the buddha Friend Who Sets Beings at Peace, the buddha Measureless Light, the buddha Voice of Fearlessness, the buddha Virtue of the Water Deva, the buddha Light of Unmoving Insight, the buddha Blossom Excellence, the buddha Moon Flame, the buddha Non-Retrogressive Insight, the buddha Free of Craving, the buddha Insight Without Attachment, the buddha Gathering the Aggregate of Merit, the buddha Ender of the Evil Destinies, the buddha Scattering Blossoms Universally, the buddha Lion’s Roar, the buddha Highest Meaning, the buddha Unobstructed Seeing, the buddha Breaker of Others’ Armies, the buddha Unattached to Marks, the buddha Sea Free of Discrimination, the buddha Sea of Uprightness and Dignity, the buddha Mount Sumeru, the buddha Knowledge Without Attachment, the buddha Boundless Seat, the buddha Pure Dwelling, the buddha Following the Practice of the Master, the buddha Highest Giving, the buddha Constant Moon, the buddha King Who Benefits, the buddha Unmoving Mass, the buddha Universal Gathering-In, the buddha Insight That Benefits, the buddha Upholder of Life, the buddha Without Cessation, the buddha Complete in Renown, the buddha Great Awesome Power, the buddha Form-Marks of Every Kind, the buddha Markless Insight, the buddha Unmoving Deva, the buddha Wondrous Virtue Hard to Conceive, the buddha Full Moon, the buddha Moon of Liberation, the buddha Unsurpassed King, the buddha Rare Body, the buddha Offering to Brahmā, the buddha Unblinking, the buddha Following the Ancients of Old, the buddha Highest Deeds, the buddha Following the Knowledge of the Dharma, the buddha Deva Whom None Surpasses, the buddha Light of Inconceivable Merit, the buddha Following the Practice of the Dharma, the buddha Measureless Worthy, the buddha Universally Following and Sovereign, the buddha Most Honored Deva — and so on to the Tathāgata Luzhi: within the Worthy Kalpa, here in this three-thousandfold great-thousand world-system, of all who are to become buddhas I am the mother. And as it is in this three-thousandfold great-thousand world-system, so likewise in this sea of worlds, within all the kalpas of the measureless worlds of the ten directions, of all who cultivate Samantabhadra’s practices and vows for the sake of teaching and converting all beings, I see that I myself am the mother of them all.”
Discriminating the Source and Root of the Dharma (Chengguan’s Outline) (1) Sudhana Asks: How Long Has It Been Since You Gained This Liberation
At that time Sudhana the youth said to Lady Māyā:
“How long has it now been since the Great Holy One gained this liberation?”
Discriminating the Source and Root of the Dharma (Chengguan’s Outline) (2) The Former Life: The Kalpa Pure Light · The World Sumeru Virtue · The Wheel-Turning King Great Awesome Virtue
She answered, saying:
“Son of good family! In an age long past, beyond a number of kalpas inconceivable and not to be known even by the eye of the supernormal path of a bodhisattva in the final body, at that time there was a kalpa named Pure Light, and there was a world named Sumeru Virtue; and although it had many mountains and the five destinies dwelt there mingled together, yet its land was made of many jewels, pure and adorned, and without the many foulnesses and evils. There were a thousand koṭis of sets of four continents, and among them there was one set of four continents named Lion Banner, and within it were eighty koṭis of royal cities. There was one royal city named Banner of Sovereignty; and there was a wheel-turning king named Great Awesome Virtue. To the north of that royal city there was a place of the Way named Full Moon Light; and the spirit of that place of the Way was named Kindness Virtue. At that time there was a bodhisattva named Stainless Banner, seated within the place of the Way and about to accomplish perfect awakening. There was an evil Māra named Golden Light, who together with his retinue of measureless multitudes came to the place of the bodhisattva. That great wheel-turning sage-king Great Awesome Virtue had already gained the sovereign spiritual power of a bodhisattva, and he conjured up armies of soldiers manifold in number and circled the place of the Way; and the Māras were alarmed and terrified and all of them fled and scattered of themselves; and so that bodhisattva was able to accomplish anuttarā-samyak-saṃbodhi. At that time, when the spirit of the place of the Way had seen this, she was gladdened beyond measure, and toward that king she gave rise to the thought of a son, and she bowed to the Buddha’s feet and made this vow: ‘Wherever this wheel-turning king may be born, and on to his becoming a buddha, may I ever be able to be his mother.’ Having made this vow, within this place of the Way she made offerings besides to ten nayutas of buddhas.
Discriminating the Source and Root of the Dharma (Chengguan’s Outline) (3) Joining the Ancient and the Present: The Spirit of the Place of the Way Is I Myself
“Son of good family! What is your thought upon this? Was that spirit of the place of the Way some other person? It is this body of mine. That wheel-turning king is the present World-Honored One Vairocana. From the time when I made that vow, this Buddha, the World-Honored One, throughout the lands of the ten directions and within all the destinies, has taken birth in place after place, planted the many roots of good, cultivated the bodhisattva practices, and taught and brought to accomplishment all beings, and on to his displaying his abiding in the final body; and in thought after thought, universally within all worlds, he displays the spiritual transformations of a bodhisattva’s taking birth, and is ever my son, and I am ever his mother. Son of good family! The measureless buddhas of the ten directions in the past and in the present, when they are about to become buddhas, all send forth from their 『𪗇』 (the navel) a great light that comes and shines upon my body and upon the palaces and dwellings where I abide; and of that final birth of theirs I am in every case the mother.
Humbling Herself and Pointing to the Superior (Chengguan’s Outline)
“Son of good family! I know only this bodhisattva liberation gate of the illusion of great vow and knowledge. As for the bodhisattvas, the mahāsattvas, who are complete in the treasury of great compassion, who teach and convert beings ever without satiety, and who by the power of sovereignty display within each and every pore the spiritual transformations of measureless buddhas — how am I now able to know or able to tell of their practice of merit and virtue?
Pointing Out the Next Friend (Chengguan’s Outline): Light of the Lord of Gods, Daughter of King Right Mindfulness of the Heaven of the Thirty-Three
“Son of good family! In the Heaven of the Thirty-Three of this world there is a king named Right Mindfulness, and that king has a daughter named Light of the Lord of Gods. Go to her and ask: how is a bodhisattva to learn the bodhisattva practices and to cultivate the bodhisattva way?”
Cherishing Her Virtue and Taking Leave (Chengguan’s Outline)
At that time Sudhana the youth reverently received her instruction, bowed his head and face to the ground in respect, circled her numberless times, gazed up at her with longing, and withdrew, walking backward as he went.
這一節是一個轉折：從『一友一位』轉到「會緣入實」
前面的善友——連初見的文殊算來四十一位，自德雲比丘順數則是四十位——澄觀承古德科為『寄位修行相』——文殊寄十信，德雲以下寄十住十行十迴向十地，一友配一位，位位向上。到摩耶夫人這裡，科名換了，叫『會緣入實相』。
要先排一個誤解：這不是『位修完了，換一個新題目』。澄觀釋這一相之義時說得很清楚，是「會前諸位差別之緣，令歸一實法界，生於佛果，如摩耶生佛，故次明之」——前面四十一位所修的，是一位一位分開來的緣；到這裡，是把那些分開的緣會回一個實法界。所以「會緣」的「緣」，指的正是前面走過的路。
落到地上：讀這一節若把它讀成第四十二個新法門，就讀反了。它是回過頭來收前面四十一個的。而收的方式，經文用的不是議論，是一位母親。
為什麼是十一人，而這一位叫「總」
澄觀在這裡下了一句本節最要緊的判：「然人雖十一，約法唯九，約會為十，初一為總、餘九為別故。」十一個人，論法只有九種，論會有十會，第一會是總，後九會是別——摩耶就是那個「總」。
會有人問：既然摩耶已經會緣入實了，何必還要後面十個人？澄觀自己先問了這一句，然後自答：「豈不向言總別相會，非別無以成總故。」沒有別，總就立不起來。他又補一義：「又顯是所會之緣，語十表其無盡。」說「十」不是數到十為止，是表無盡。
要排一個誤解：以為「總」是『概括』，說一句就夠了，後面是重複。經文的用法正相反——總是靠別撐起來的。落到地上：一個人若說『道理我都懂了』，而說不出一件別相，那個「總」多半是空的。
摩耶是誰：四家給了四個名字
「摩耶」二字，古德所傳之名不止一個。澄觀說「今初摩耶，昔云天后，天后能生佛故」；《演義鈔》補一句，說新譯作幻術，又云幻生，是「得幻智門故」。法藏說「摩耶者，此云幻生」，又傳其梵名提婆多，正翻應作天后。智儼則說「摩耶夫人者，此方云清淨妙」，別處又說「摩耶者，此名幻化」。
四說並存，各有其軌，誌錄不判。而要看出它們共指一事：無論天后、幻生、幻化、清淨妙，指的都是「能生佛」與「如幻」這兩義。本節後文摩耶自說的法門名叫菩薩大願智幻解脫門，「幻」字正在其中——名與法是對得上的。
落到地上：讀古德的譯名，不要只挑一個記住，要看幾個名合起來指向哪裡。
摩耶是實還是化：澄觀舉四句而不停在四句
有一個舊問題：摩耶生佛七日就命終生天，怎麼此經說她在迦毘羅城？法藏設此難而答「化相示滅，實報常存」——示現的相滅了，實報還在。澄觀順此一路，說「而晉經指在迦毘羅城，則顯常不滅矣」。
再進一層：摩耶到底是實是化？諸家有四句之說——是實非化、是化非實、亦化亦實、非化非實。澄觀對四句下了自己的判，見下『澄觀明判』；法藏就五教逐一配這四句，其判亦錄於彼——二家所配之教相不同，誌錄不判。
排一個誤解：以為四句是四個立場，要選一個。澄觀舉四句是為了顯它們都是「帶方便」。落到地上：問『這是真的還是假的』，本身就已經站在四句裡了。
澄觀明判
四句之後，澄觀自己下了一判，這不是持平之語，是他這一宗的定說：「或云是實非化、或云是化非實、或云亦化亦實、或云非化非實，皆帶方便。約此宗說，即法界實德人法圓融。」四句都是方便，都沒有停在究竟。四句皆帶方便，是說四說各有所對之機而都未至究竟；依此宗說，摩耶即是法界的實德，而且是「人法圓融」——她既是一個人，也是一個法門，二者不分。所以再問她是真是假，問的就不是這一宗所說的那個摩耶了。法藏就六十本亦有判：五教逐配四句之後，「若圓教中竝是法界實德」——同歸圓教之實德，只是所配之教相與澄觀不同。
還沒見到人，先起了十八重觀想
本節起手不是走路，是想。善財「一心欲詣摩耶夫人所」，當下就得了觀佛境界智，然後起一長串觀想：這位善知識「遠離世間，住無所住，超過六處，離一切著」，其身則是隨意生身、無生滅身、無來去身……直到「非身心身」。末以一句收：「唯是普賢淨目所見。」
為什麼還沒見人就先想這麼多？澄觀分這一段為二，說「初總念勝德，已能闇合願智幻門」，再「別念一十七身，唯普眼見，冥契下文天后所現」——先起的念，已經暗暗合上了她的法門；後面所念的身，正對下文所現之身。底本所列之身逐項數之為十八，澄觀所科之「別念」自「隨意生」起算故作十七，法藏就六十本作「別念其身有十九種」，三數各繫其本，誌錄不判。
這十七身不是空念，《演義鈔》把它逐項配到下文所現的四十身上：隨意生身是總，總顯隨願而生；無生滅身配下文不生、不滅二色身；無來去身配無去、無來二身；非虛實身配非實、非虛二身；不變壞身配不壞色身；無起盡身配不生與恒示現二身，而這兩句「皆標之以性、釋之以相」——上半出其性、下半出其相，與前一向說無生滅者不同；所有諸相皆一相身配一相色身；離二邊身通貫全列，若別配則配法性色身與大悲色身，上句離有邊、下句離空邊，也就是有智而不住生死、有悲而不住涅槃；無依處身配無處色身；無窮盡身配無盡色身；離諸分別如影現身配無分別色身與如影色身；知如夢身配如夢色身；了如像身配普對現色身；如淨日身配清淨色身；普於十方而化現身配化一切色身；住於三世無變異身配無動色身；非身心身則配末後五蘊之非，總顯其體。
所以念中的身與所見的身是同一套。這一段不是鋪排，是說：能念到哪一層，就見到哪一層。
排一個誤解：以為這是善財在替善知識作宣傳。不是。這是他在調自己的眼——念不到那個高度，見了也見不著。落到地上：能見到什麼，先看動身之前心裡起的是什麼。
正主未出，先出三位伴友
摩耶還沒現身，先來了三位。第一位是主城神寶眼，「眷屬圍遶，於虛空中而現其身」，手持寶華散在善財身上，然後開口教心城。
澄觀把這三位合科為勝緣引導，逐一繫其職：「初城神顯教修心、次身眾神密加授法、三法堂羅剎教求友之方。」智儼另立一軌，說「初表所知法、次表能知智、三表方便相」——二家分法不同，誌錄不判。
要排一個誤解：以為這三位是配角、可以略讀。澄觀在城神一段下了一句話正好相反——「正以言教城神令護心城，是知無有一事非法門矣。」連守城之神都在說法，就沒有一件事不是法門。落到地上：見大善知識之前所遇的人，往往不是插曲，是預備。
心城三十門：為什麼把心叫作城
城神所教的三十門，句句是『應某某心城』。為什麼把心叫城？澄觀答得極簡：「心名城者，中有正覺法王，萬德所聚故。」城之為城，在於裡面有主、外面有守。心裡有正覺法王，所以要守。
三十門不是平列的，澄觀分為三段：前十二門「明十度行，初後合二、中八各一」；中間十一句「即初地淨治地法十種勝行」，並說「文少不次而數全足」——次第雖不整齊而數目齊全；後七句「福智圓滿，初二是福、後五是智。智中，前三權、後二實」。十二加十一加七，正是底本三十之數。
三段各有其義。前十二門是十度之行，門門各有所繫：守護是不貪一切生死境界，莊嚴是專意趣求如來十力，淨治是畢竟斷除慳嫉諂誑，清涼是思惟一切諸法實性，增長是成辦一切助道之法，嚴飾是造立諸禪解脫宮殿，照耀是入一切佛道場聽受般若，增益是普攝一切佛方便道，堅固是恒勤修習普賢行願，防護是常專禦扞惡友魔軍，廓徹是開引一切佛智光明，善補是聽受一切佛所說法——十二門而說十度，是因為「初後合二、中八各一」：首二門合明一度、末二門合明一度，中間八門各明一度，門十二而度十。中間十一句是初地的「淨治地法十種勝行」，澄觀逐句點其名：一信、二慈、三堅固、四悲、五捨、六七皆慚愧（「謂不容惡故」）、八無疲厭、九如說行、十知諸經論、十一即成就世智而「能普曉眾生」——名目十一而法數是十，所以他說「文少不次而數全足」：經文的次第不整齊、字句也省，而十種勝行一種不缺。後七句是福智圓滿，「初二是福、後五是智」，而智之中又分「前三權、後二實」——先權後實，不是兩種智，是同一智之用與體。
中間十一句何以是十種勝行，《演義鈔》引〈十地品〉之原文為證：「佛子！菩薩如是成就十種淨治地法，所謂信悲慈捨無有疲厭，知諸經論，善解世法，慚愧堅固力，供養諸佛，依教修行。」而後自釋其數：「其供養諸佛、依教修行，即如說行之一行耳」——所以十一句合為十行，不是經文多出一種。
這裡有一件須說明白的事：六十本此段只有二十四門，法藏與智儼皆就六十本作二十四之數。二本門數不同，各依其本，誌錄不判。
落到地上：讀這三十門，要看它三段的走勢——先是十度之行，次是治地之行，末是福智二嚴。守城不是一味防，是一路加固到有東西可守。
淨修心城之後：五種障難被蠲除
三十門說完，城神給了一個結。他說菩薩若能如是淨修心城，「則能積集一切善法」，並自問何以故，自答是「蠲除一切諸障難故」，接著列五障：見佛障、聞法障、供養如來障、攝諸眾生障、淨佛國土障。
排一個誤解：以為修心是修「加法」——多積一點善。經文此處講的是減法在先：先把五障除掉，善法自然積得起來。而五障之序也不是隨意的——見佛、聞法、供養、攝生、淨土，正是從自受用走向他受用。
末句更要留意：「若發希求善知識心，不用功力則便得見。」障除之後，見善知識這件事本身就變得不費力。落到地上：求善知識求得很吃力，多半不是善知識難遇，是障還在。
身眾神放光，善財得了十隻眼
第二位伴友是身眾神蓮華法德與妙華光明。他們做的事不是說法，是稱歎與放光——「種種稱歎摩耶夫人」，又「從其耳璫放無量色相光明網」。這光普照無邊佛世界，令善財見十方一切諸佛，然後右繞世間一匝，回來入善財頂，遍入諸毛孔。
所得之益是十眼：淨光明眼、離翳眼、離垢眼、淨慧眼、毘盧遮那眼、普光明眼、無礙光眼、普照眼、普境界眼、普見眼。澄觀判此段三分，說「初讚友令欣」，次放光加被，後「善財獲益，所謂十眼」。其中兩句他另作一釋：「言不思議身者，十身無礙故。佛平等者，佛佛同故。」
十眼不是十種神通，是一件事在十個方向上被看見，經文於每一眼都繫了所以：淨光明眼所離的是「一切愚癡闇」，離翳眼所了的是「一切眾生性」，離垢眼所觀的是「一切法性門」，淨慧眼所觀的是「一切佛國性」，毘盧遮那眼所見的是佛之「法身」，普光明眼所見的是「佛平等不思議身」，無礙光眼所察的是「一切剎海成壞」，普照眼所見的是諸佛「起大方便轉正法輪」，普境界眼所見的是無量佛「以自在力調伏眾生」，普見眼所覩的是「一切剎諸佛出興」。十句之序自闇而性、自性而剎、自剎而佛、自佛而佛之所作——一路由內向外推開，末一句收在「出興」二字上：看得見佛在何處出世，才算眼開。
排一個誤解：以為放光是神異之事。此段之所以放光在耳璫，而所得在眼——光從讚歎之處出，益在能見之處收。落到地上：先有人把那一位好好地讚給你聽，你才看得見他。
守護法堂的羅剎，為什麼由他來教求友之方
第三位伴友身分特別：是羅剎鬼王，名叫善眼，「與其眷屬萬羅剎俱」，也是散華而說法。羅剎在世間是可畏之類，而經文給他的職是「守護菩薩法堂」。
澄觀在這一段之末回頭釋他這個身分，說「能如是行，為護正法堂也」——能照他所教而行，就是在護法堂。也就是說，羅剎所護的不是一座屋子，是修行人求友的那條路。
要排一個誤解：以為可畏之類不能作教授師。經文此處恰恰用他來教最要緊的一節——怎麼求善知識。落到地上：教你怎麼找老師的人，未必長得像老師。
親近善知識的十法：釋文卻有十一心
羅剎先教十法。澄觀判他這一段為「先教十法增其智、後示三昧息其亂，各有標、釋、結」——前十法治智之不足，後十三昧治心之亂。
十法之內，澄觀數出十一心：「一直、二悲、三智、四進、五信、六深、七慈、八淨、九益、十巧、十一常。」標的是十，釋的是十一——這不是誤，是經文第二句「大悲平等普攝眾生，知諸眾生無有真實」本含悲與智二義。
十一心逐句對得上經文：直心者，經作「其心清淨離諸諂誑」，不諂不誑故心直；悲心與智心同出第二句，攝眾生是悲、知無真實是智；進心者，經作「趣一切智，心不退轉」，趣而不退即是進；信心者，經作「以信解力普入一切諸佛道場」；深心者，經作「得淨慧眼了諸法性」，了性故深；慈心者，經作「大慈平等普覆眾生」；淨心者，經作「以智光明廓諸妄境」，妄境廓則心淨；益心者，經作「以甘露雨滌生死熱」，滌熱是益他；巧心者，經作「以廣大眼徹鑒諸法」，鑒得徹才用得巧；常心者，經作「心常隨順諸善知識」，一個「常」字正是末心之名。十一心不是十一件事，是一條線：心先直，然後悲智並起，然後有進有信，然後深、慈、淨、益、巧，末了歸到一個不間斷的隨順。
排一個誤解：以為親近善知識靠的是勤跑、多供養。此十法第一句是「其心清淨離諸諂誑」——先要不諂。諂與誑正是求法時最容易起的兩種心：想被看重，於是說話變形。落到地上：能不能親近一位善知識，多半在你有沒有在他面前把自己說成另一個人。
十種三昧門：於一切境界不捨離不缺減
十三昧之中，澄觀單挑一門作長釋，就是「於一切境界不捨離不缺減三昧」。他以三對顯之：「凡夫染境，二乘捨境，權教縱觀空有互陳，並為缺減。若圓修者，觸目對境窮盡法源，不取不捨故。」凡夫是黏著境，二乘是丟開境，權教是空有輪替說——三者都算「缺減」。
他還引經作證，舉《央掘經》之句：「摩訶衍者，所謂彼眼根，於諸如來常，了了分明見，具足無減修。」眼根本身就是大乘，不必換一個。
十門逐一數過去，分得出兩段。前五門是所觀之境：「法空清淨輪三昧」觀法之空而使所觀之輪清淨，「觀察十方海三昧」觀十方剎海之廣，「於一切境界不捨離不缺減三昧」即上所長釋之一門，「普見一切佛出興三昧」自境轉到佛之出世，「集一切功德藏三昧」則收前四所得而成藏。後五門門門繫在善知識上，而各有分際：「心恒不捨善知識三昧」是心不放，「常見一切善知識生諸佛功德三昧」是見其所生之德而非見其人，「常不離一切善知識三昧」是身不離，「常供養一切善知識三昧」是事之以行，「常於一切善知識所無過失三昧」是於其所不起過——不是不犯錯，是於善知識處不生過咎之心。末後別出一門「又得善知識轉一切佛法輪三昧」，是從善知識處聞法轉輪。得此三昧已，「悉知諸佛體性平等，處處值遇諸善知識」。落到地上：所謂處處遇友，不是運氣好，是不取不捨的那個眼練成了。法藏就六十本另給了三個所以：入三昧才知佛菩薩平等法身，依三昧才得見諸佛菩薩，而摩耶本身就是三昧之境——第三個所以最緊要：所求的這位善知識不在三昧之外，所以求她先要入定。
善財的問：不是問法，是問怎麼去找
羅剎說完，善財「仰視空中而答之言」，先讚「善哉善哉」，說明所以讚——「汝為哀愍攝受我故，方便教我見善知識」，然後才問。
他問的兩句很值得看：「云何往詣善知識所？於何方處城邑聚落求善知識？」一句問方法，一句問地點。已經走過四十一位的人，還在問這兩句最基本的。
排一個誤解：以為參學到後段就不必問『怎麼找』了。經文的次第相反——越到後面，越把這一問問得直白。落到地上：把『去哪裡找』問出口，是還在路上的證據；覺得不必問了的人，通常已經停了。
羅剎所答的四求：一句問地點，答的卻是心
羅剎的答很短，四句，句句以「求善知識」收：普禮十方而求、正念思惟一切境界而求、勇猛自在遍遊十方而求、觀身觀心如夢如影而求。
澄觀逐句繫其所以：「有四法：一以友無不在故、二以法為體故、三身同友遍故、四智與境合故，如夢如影。」他又把四句分作兩段：「又前三即離境界相，四則離心緣相。求善友者，幸思此言。」前三破外相，第四破內緣。
排一個誤解：善財問的是『在哪個城邑聚落』，而所答無一句指地名。這不是答非所問——第一句「以友無不在故」正是答了地點：哪裡都在。落到地上：問路問到最後，答案往往是把問路的那個人調一調。
所見之依報：蓮華、樓觀、寶座
善財受行其教，立刻見到依報三重。先是大寶蓮華從地涌出，金剛為莖，摩尼為葉；次是華臺上一座樓觀，名普納十方法界藏，千柱行列；再次是樓中如意寶蓮華之座。
三重各有所表，澄觀逐重立釋。蓮華是「初明蓮華所證法界。自性無染，故曰蓮華。無明既開，不離心內，如從地涌」；樓觀是「謂能證權實二智，依於所證而重現故。智包無外，云普納十方。總攝五位自分勝進，故云千柱行列」；寶座則「即智體自空，故云樓中有座。空具性德，故廣顯莊嚴」。
而善財何以此時見得到，澄觀繫於前三友：「近躡羅剎之言，遠通前三勝友……即由前三位調練故，得覩斯勝報。」落到地上：所見之勝，不是忽然給的，是被前面三位一路調出來的。
四十身：一個人怎麼會有四十種身
正報一現，經文列四十身，句句是『某某色身，某某故』——前半是名，後半是所以。超三界色身、隨心樂色身、普周遍色身……直到清淨色身。四十身不必逐一背，可以分群而讀：前六身（超三界、隨心樂、普周遍、無等比、無量種、無邊相）先二就出離立名——超三界是已出一切諸有趣，隨心樂是於一切世間無所著；後四就所應之機立名，故其釋作「等於一切眾生數故」「隨眾生心種種現故」一類；次七身（普對現、化一切、恒示現、無去、無來、不生、不滅）說現與不現——現而「無所滅」「無所出」，所以現不是來，隱不是去；次六身（非實、非虛、無動、不壞、無相、一相）雙泯性相，「得如實故」是不落虛，「隨世現故」是不落實；次五身（如像、如幻、如焰、如影、如夢）以五喻顯其現而無自性，而所以各別：如像是隨心應現，如幻是幻智所生，如焰是但想所持，如影是隨願現生，如夢是隨心而現——像與夢皆繫心，幻繫智，焰繫想，影繫願；次十身（法界、大悲、無礙、無邊、無量、無住、無處、無生、無勝、如實）就遍與悲立名，「念念周遍法界故」「常護眾生故」是其眼目；末六身（不生〔隨眾生業而出現〕、如意珠、無分別、離分別、無盡、清淨）則歸到隨業、滿願與無分別。六群合為四十，正是澄觀所分事、理、事理交徹三類之所依。
澄觀分它們為三類：「或唯約事，如普遍色身；或唯約理，如十二、十三不生不滅身，以本無生起，滅亦不為滅故」，第三類則「或事理交徹，如第三十二、三十五無生不生色身，以事顯理故」。他還舉出交徹的讀法——無生是約自願所成、不生是隨他而現，生即不生。
排一個誤解：以為四十身是四十個各自獨立、彼此替換的身。經文所說是法身不分而隨應現身——「無量種色身，隨眾生心種種現故」「普對現色身，以大自在而示現故」「化一切色身，隨其所應而現前故」，現是真現，而所現不從一身變作另一身。落到地上：能應四十種機而不裂成四十個人，靠的不是分身，是不立那個『我的身』。
五蘊之非：四十身之後為什麼要否定一遍
四十身列完，經文不用一句肯定收，用五句否定：非色、非受、非想、非行、離識。而且每一句都給了所以——非色是「所有色相如影像故」，非受是「世間苦受究竟滅故」，非想是「但隨眾生想所現故」，非行是「依如幻業而成就故」，離識是「菩薩願智空無性故」。
澄觀判此段是「明其通體，謂離有取蘊故」。前面四十句顯的是別相，這五句顯的是通體。
排一個誤解：以為前面說了四十身，這裡又說非色非受，是自相矛盾。要看清所否定的對象——否定的是「有取蘊」，不是否定現身。落到地上：能現無量身而不落一個『我的身』，才叫大願智幻。
隨眾生心之所樂：先現天女之身
四十身之後，經文另起一段，說善財「又見摩耶夫人，隨諸眾生心之所樂，現超過一切世間色身」。所現先自上而下：「或現超過他化自在天女身乃至超過四大天王天女身」——欲界六天之天女，逐層而下。
澄觀判此一段為「明一類超勝身，約唯女故」——四十身是萬類難思，此一段則專就女身一類。為什麼專現女身？因為此位所示是「母」，母之義在女身上才顯得出來。
排一個誤解：以為既已現四十身，何必再列一類。前段顯的是遍，此段顯的是應——遍是就她自己說，應是就眾生的所樂說。落到地上：真正的普遍，一定落得下來變成某一個人所需要的那一種樣子。
隨眾生心之所樂：下至龍女與人女
下一句續降：「或現超過龍女身乃至超過人女身」，末以「現如是等無量色身，饒益眾生」收。自他化自在天女，經四王天女、龍女，一路降到人女——所現越低，所應之機越廣。
要留意一個字：每一句都作「超過」。超過他化自在天女身，不是現作天女，是現一個超過那個等第的身。經文用「超過」而不用「作」，正防人讀成「變成」。
排一個誤解：以為降到人女是屈就。經文之意在饒益——「饒益眾生」四字是這一整段的落點。落到地上：能上不算難，肯下而不失其超過，才是這一段的難處。
摩耶所行之德：十度俱行而精進在忍之前
超勝身之後，是一長段業行——集一切智助道之法、行於平等檀波羅蜜、大悲普覆一切世間，直到末句「願為一切菩薩之母」。
澄觀判這一段為十度之行，並指出一個次第上的異處：「先明十度行，唯精進在於忍前，餘皆如次。」十度之序，澄觀逐句配過去：初明檀，次「出生」下戒（「戒能生長故」），三「修習」下進，四「觀察」下忍，五「具眾」下定，六「恒轉」下般若，七「見諸如來」下方便，八「成就大願」下願，九「心恒遍入」下力，十「得佛智光」下智——十度是施、戒、忍、進、定、慧、方便、願、力、智，前六之後尚有後四；而此段之異只在一處：精進被提到忍之前，其餘「皆如次」。他又判末段「明二嚴行。未為佛母者，是其本行故」——最後一節是福智二嚴，是還沒有作佛母以前的本行。
排一個誤解：以為「佛母」是一個身分。此段給的是履歷：十度俱行、二嚴具足，然後才有末句那個「願」。落到地上：作母親不是名分，是先把該行的都行過。
善財現爾許身：他用身體回答了所見
見了這麼多，善財沒有先開口。他先照摩耶所現的身數，「善財亦現作爾許身」，在一切處恭敬禮拜，當下證得無量無數三昧門，然後才從三昧起，右繞合掌。
澄觀釋此為「設敬，自道已深故，現身等彼。上二並是住體遍應」——所以能現等量之身，是因為他自己的道已深。《演義鈔》就此更分同體異體，說摩耶萬類殊應是異體中多，善財一類之身遍對摩耶是同體中多，而「住體遍應義無別也」。
排一個誤解：以為禮拜是禮節。此處的禮拜是回答——他用現身這件事，證明自己看懂了所見。落到地上：對一個人的敬，若只停在動作上，那是禮貌；能在自己身上長出同樣的東西，才是敬。
善財的諮問：為什麼還要提文殊
問句本身很尋常：「文殊師利菩薩教我發阿耨多羅三藐三菩提心，求善知識，親近供養」，然後「願為我說：菩薩云何學菩薩行而得成就」。奇的是——已經走了四十一位（連初見的文殊算來；自德雲順數則是四十位），為何開口還是提文殊。
澄觀給了兩解：「若約等覺，則因位極故；若約會緣，從初發心，一一善友皆是所會之緣，同入比故。」第一解是就位說，第二解是就會緣說——從初發心起的每一位善友，都是所會之緣，所以提最初那一位，正是把一路都提起來了。
排一個誤解：以為這是套語。落到地上：一個人走了很遠還記得是誰讓他上路的，這一句本身就是「會緣」二字的樣子。
大願智幻解脫門：四個字，澄觀拆成二義又二義
摩耶一開口就標名體：「我已成就菩薩大願智幻解脫門，是故常為諸菩薩母。」四個字，澄觀逐字拆。
「大」有二義：「一願大，願為一切諸佛母故；二智大」。智又二義：「一權智，即能起大願、能成幻事；二實智，即是般若，生佛真身。」「幻」也二義：一是「願智體虛當相名幻故」，二是「即智所作生佛之義，謂於己身不壞小而廣容，若於佛身無生起而現起」。末以一句總收：「又願收普賢、智收文殊，皆入大幻，同為般若，亦名佛母。」
法藏於六十本釋此四字，所繫略異而同歸：「大願者，宿願力，由此生生常為佛母」——大願是宿願之力，故生生為母；「大智者，即般若為母也」——般若本身即是佛母；「幻者，是願智所作生佛之義，謂於己身不壞小而廣容，於佛身實無生而現生」。他又記所見天竺本之文作「我住菩薩解脫名大願智幻莊嚴」，與四十本之名同形。
排一個誤解：以為「幻」是說她是假的。澄觀所釋之幻有兩面——體虛是一面，能生佛是另一面。落到地上：幻不是無用，幻是能作而不留。
毛孔放光：受生之前的先相
正說之始，摩耶不從入胎說起，先說一段光。菩薩將欲下生時，「見菩薩身一一毛孔咸放光明」，光名一切如來受生功德輪，一一毛孔中都現不可說佛剎微塵數受生莊嚴；光照一切世界之後，回來入她的頂與毛孔。
光中所現，是一整套佛的一生——名號、受生神變、宮殿眷屬、五欲自娛，然後出家、詣道場、成正覺、坐師子座、轉法輪，再往前推到往昔修菩薩道，末至入般涅槃。澄觀判此為「第一毛光為先相」，並分五節：光入身、光現變、見八相、現因果、令身難思。
排一個誤解：以為受生是一件事的開頭。此段所示相反——在受生之前，整條路已經在光裡現過一遍了。落到地上：因與果不是先後排隊，是同時在場。
身量同虛空，而形量不逾本
接著是本節最難的一句：「我身形量雖不逾本，然其實已超諸世間。」她自己設問何以故，自答：「我身爾時量同虛空，悉能容受十方菩薩受生莊嚴諸宮殿故。」
後文更推到極處——諸菩薩在她腹中遊行自在，「或以三千大千世界而為一步」；十方諸如來所、菩薩眾會、四王天三十三天乃至色界梵王，都入她身。而收句是：「雖我腹中悉能容受如是眾會，而身不廣大亦不迫窄。」不廣大，是不因所容而脹；不迫窄，是不因所容而擠。
入胎一段所現之事，經文不是一路鋪排，是一件一件說的。先說同來之眾：有十佛剎微塵數菩薩與此菩薩「同願、同行、同善根、同莊嚴、同解脫、同智慧」，乃至「諸地、諸力、法身、色身」與「普賢神通行願，悉皆同等」——所以入胎不是一個人的事，是一眾同願者同來；次說世主之供：「又有八萬諸龍王等、一切世主，乘其宮殿，俱來供養」；次說所現之處：「普現一切兜率天宮」，而一一宮中「悉現十方一切世界閻浮提內受生影像」，其用在「方便教化無量眾生，令諸菩薩離諸懈怠無所執著」——受生影像是教材，不是奇觀；次說放光之用：「放大光明，普照世間，破諸黑闇，滅諸苦惱」，而所滅之苦不止於一時，是「令諸眾生，皆識宿世所有業行，永出惡道」——光之益在使人認得自己的宿業；末說救護：「又為救護一切眾生，普現其前，作諸神變」。同願、供養、現處、放光、救護五事說盡，才接到腹中遊行與不廣大不迫窄。
落到地上：這一段不是講神通尺寸，是講一種容受的樣子——真能容的，外面看不出他在容。
我為其母：先說一四天下，再說百億
業用之首是為現在毘盧遮那母。經文先說小：「如此四天下閻浮提中，菩薩受生，我為其母」；再推到大：三千大千世界百億四天下也都是這樣。然後她自己攔下一個問題——那豈不是有很多個摩耶？
她答：「然我此身本來無二，非一處住，非多處住」，所以者何，「以修菩薩大願智幻莊嚴解脫門故」。澄觀就這三句下四重轉語：「本來無二者，稱一性故。非一處住者，體周遍故。非多處住者，不如事故」，又「上句不壞多故，下句不壞一故」，又理如事、事如理，又一與多相即入。
《演義鈔》把這四重轉語再分得更清楚：第一重「唯就體上以辯雙非」，只就體說，所以說「不如事故」——理唯一味，不像事那樣可以數作多；第二重「約不壞性相說」，上句不壞相、下句不壞性；第三重「約事理相如說」，事如理、理如事，也就是事理相遍；第四重「唯約於事互相融說」，即事事無礙。四重不是四個答案，是一層一層往下退：先退到體，再退到性相，再退到事理，末了連事與事之間也不隔。
排一個誤解：以為『非一非多』是不肯正面回答。四重轉語正是四個正面的答。落到地上：一個人能同時在許多處而不分裂，靠的不是分身，是不立那個「處」。
我昔曾作蓮華池神：兩件舊事
第二段業用是為過去諸佛母，而她舉的是兩件很小的舊事。一是曾作蓮華池神，有菩薩於蓮華藏中忽然化生，她「即捧持瞻侍養育」，於是「一切世間皆共號我為：菩薩母」。二是曾為菩提場神，有菩薩於她懷中忽然化生，世也號她為菩薩母。
要看清這兩件事的共同處：兩段都明說有菩薩「忽然化生」，也都明說世間因此號她為菩薩母——化生與稱母，是二事所同。至於「捧持瞻侍養育」一句，經文只繫在第一事上，第二事並未再述此行。末句更推廣：「有無量最後身菩薩，於此世界種種方便示現受生，我皆為母。」
排一個誤解：以為佛母是果報上的身分。此二事所顯的是緣——有菩薩於彼化生，她便得母之名；而第一事更明出其行，是先有捧持養育之事，名才隨後而來。落到地上：一切名分都是這樣長出來的，倒過來求名的人，事往往就不做了。
賢劫諸佛之母：為什麼要一名一名地數
第三段業用是賢劫諸佛母。經文先舉過去三佛與今世尊——拘留孫佛、拘那含牟尼佛、迦葉佛以及釋迦牟尼佛；再舉未來彌勒，說彌勒從兜率降神時「我於彼時，亦為其母」；然後以「如是次第」引出一長串佛名，自師子佛起至最尊天佛止，逐名而列，末以「如是乃至樓至如來」收之。
澄觀判此段是「為賢劫千佛母，義通三世」，其下更有「結通橫竪無窮」一節——自此三千大千世界推到世界海十方一切劫。
排一個誤解：以為佛名長列是可以略過的鋪陳。經文本可一句了之，卻選擇逐名數過去——所謂為母，是一個一個算的，不是一句話包的。落到地上：凡是真做過的事，說起來都是有名有姓的。
大聖得此解脫，經今幾時：問的是時間，答的是一段本生
善財問了一句很短的話：「大聖得此解脫，經今幾時？」摩耶不答數字，答了一段本生。
她從久遠說起——過不可思議、「非最後身菩薩神通道眼所知劫數」，劫名淨光，世界名須彌德，其中千億四天下，一四天下名師子幢，中有八十億王城，一城名自在幢，有轉輪王名大威德；城北道場名滿月光明，道場神名慈德；有菩薩名離垢幢將成正覺，有惡魔名金色光來擾，輪王化作兵眾倍多而圍遶道場，諸魔奔散，菩薩得成正覺。
澄觀判此段之首句時說：「言非後身菩薩所知者，顯唯佛知非但久遠，亦顯時無時相，佛智契故。」不只是久，是「時無時相」。落到地上：問『多久了』而答一段故事，正因為那件事的時間本來就不是拿來數的。
那位道場神豈是別人：古今在一句裡會過來
本生說到道場神見魔散佛成，「歡喜無量，便於彼王而生子想」，頂禮佛足而發願：願常得與其為母。發願之後又供養十那由他佛。然後摩耶回身一問：「彼道場神豈異人乎？我身是也。轉輪王者，今世尊毘盧遮那是。」
澄觀判此段六節之次，說「三聖帝助降，表智王助體，本覺現故」，又「四場神興願，智假慈興，故神生子想」，末二節則「五結會古今。六為母普周」。他更把「母」分作兩重：「前來為生時之母，即是願母；此明為成道時母，即智母矣。」而諸佛將成佛時放光照她一段，他釋為「臍中放光者，生長同氣之所，表佛佛皆從無二理生故」。
李通玄讀這一段另有一軌。他不逐句隨疏，而於〈入法界品〉把本節長科為十一段，自善財勝進入門起，至答問得法久如止；其釋摩耶則以三法成其總相——清淨法身之理為體、普光明無作無依之智為用、與眾生同體之大慈大悲為行——而以十大願門為其方便。十願自初發心時等眾生數之大悲願起，中間八願依次是承事供養諸佛、於德藝過己者奉事修學而不生憍慢、以四念處四正勤成就根力、以七覺分照十二緣生、八正道常現在前、正道住世利益六道而不別求淨土、明知五位行門而次第修行、念本願風輪持本智鼓揚諸度而應根現身，末歸大慈大悲身起一切智——十願自悲入智，正與三法之以大悲為行相應。至於諸佛將成佛時皆於臍中放光一事，他釋為臍處身之中、是一切眾生生長之際，故臍中放光正表受生之元始：成智之中在眉間毫相，成大悲之中則在臍中。又釋道場神於彼王而生子想，說破見由智、起行化俗由悲，此位之智由慈悲所生，所以觀智如子。
排一個誤解：以為本生是講前世因緣。此處所會的是「願」與「成」——當年一個生子想的願，成了今日一切佛母。落到地上：一個念頭當時看起來很小，它會長成什麼，要很久以後才看得見。
我唯知此：站在總位上的人，說的還是這一句
謙己推勝之句與前四十一位同式：「我唯知此菩薩大願智幻解脫門」，其下推勝——諸菩薩摩訶薩具大悲藏、教化眾生常無厭足、一一毛孔示現無量諸佛神變，「我今云何能知能說彼功德行」。
這一句在此處尤其要看：她是會緣入實相之總，是澄觀所謂當等覺之位，而開口仍是「我唯知此」。澄觀於本節末三科唯書「後三段可知」而不別釋，正因此三段之義前文已足。
排一個誤解：以為謙己是客套，位高了就可以省。經文的體例正相反——位越高，這一句越不省。落到地上：一個人肯不肯說『我只知道這一個』，跟他知道多少沒有關係，只跟他知不知道還有多少有關係。
指示後友：從佛母指到一位天上的女兒
指示的話極簡：「於此世界三十三天，有王名：正念，其王有女名：天主光。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
值得留意的是這一指的落差——上一位是一切佛之母，下一位是三十三天一位王的女兒。澄觀在總科處已先鋪過這一線，說「等覺却入重玄門中，故有十人多明入俗」，又逐一牒後九友之所得，於天主光作「初天主光，且須正念無失」——她的父親正名叫正念，這一指是連著名字說的。
排一個誤解：以為越往後的善友應當越高。經文此處是入俗，不是登高。落到地上：真正到頂的人，下一步往往是往回走。
戀德禮辭：四個動作
末段很短，只有四個動作：敬受其教、頭面作禮、遶無數匝、戀慕瞻仰，然後「却行而退」。
「却行」二字是倒退著走——不把背對著所辭的人。這是本會諸節辭別的常式，而放在此節之末尤重：他所辭的，是那個把前面四十一位都會歸一實的人。
排一個誤解：以為戀德禮辭是收尾的客套。四個動作裡有三個是身體的，只有一個是心的——身先到，心才顯。落到地上：離開一個地方的方式，往往比待在那裡的方式更說明問題。
承衍
本節之文，向下所開之流有三條線。
其一是總別相會之線。澄觀立「約會為十，初一為總、餘九為別」，法藏於六十本亦作「初一是總、餘九是別」，二家同軌。而其所以不廢別，澄觀答為「非別無以成總故」——這一句是華嚴一系讀末會的關鍵，後九友之所得（正念無失、遍窮眾藝、無依無盡、無著清淨、淨智發光、智相無盡、誠願不違、還歸幻住）皆《演義鈔》逐一牒配於此。
其二是十玄配門之線。《演義鈔》就摩耶「不壞小而廣容」配廣狹無礙門，就「無生起而生起」配事理無礙門，又以緣起相由三義（諸緣各異、互遍相資、體用無礙）釋「住體遍應」，並分摩耶為異體中多、善財為同體中多。此為以本節之文入十玄之例。
其三是諸家異釋之線，各有其軌，誌錄不判。本節之科，澄觀作六分（依教趣求·見敬諮問·示己法界·後三段可知），法藏作六分而別立示己法界一段，智儼作七分，李通玄則於〈入法界品〉長科為十一段，其上復有十一地十門之科，而以「悲智德成、普賢行滿」為其總判，並以摩耶為「十一地初善知識」。摩耶之釋名，澄觀傳天后，《演義鈔》傳幻術與幻生，法藏傳幻生與提婆多，智儼傳清淨妙與幻化。是實是化，澄觀與法藏各舉四句，其四句已見上文；二家各自所歸之判語，別見上『澄觀明判』與法藏五教之配，不列於此。念前之身數，澄觀作十七身，法藏作十九種。心城之門數，澄觀就八十本作三十門，法藏與智儼就六十本作二十四種。正報身數，澄觀就八十本作四十身，法藏就六十本作五十七種法界身雲，智儼就六十本作五十句。此諸異釋皆古德成說。
澄觀明判
寄位之科本身，澄觀早在末會十門中已自下明判。他先錄古來二說——有但隨文散釋而更無別配者，有皆配地位者——次說「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」；而他的話還有後半：「然無次位中不礙次位，顯位是常規，配亦無失」，末後才取古德之配而立五相。所以配位與不配位兩說皆有其理，而澄觀自己是取配的，並且說明了取配何以無失。經文本身未自標位名；讀本節而言「會緣入實相」，是承澄觀之科而說，不是經文自判。
四十一位走完，見到的是一位母親。這一節的全部力氣，都用在說明那個「為母」不是譬喻——是一名一名數過去的。
This Section Is a Turn: From ‘One Friend, One Station’ to “the Conditions Gathered and Entering the Real”
The good friends before this — forty-one counting from the first meeting with Mañjuśrī, or forty counting forward from the monk Cloud of Virtue — Chengguan, following the ancient worthies, outlines as ‘the mark of practice assigned to the stations’ — Mañjuśrī assigned to the ten faiths, and from Cloud of Virtue onward assigned to the ten abodes, the ten practices, the ten dedications, and the ten grounds, one friend matched to one station, station rising above station. When we come to Lady Māyā the name of the outline changes, and is called ‘the mark of the conditions gathered and entering the real.’
A misreading must first be set aside: this is not ‘the stations have been cultivated through, and now a new subject is taken up.’ Chengguan, in glossing the meaning of this mark, says it very plainly — it is “gathering the conditions of the differences of the stations that came before and making them return to the one real Dharma realm, and being born into the buddha-fruit as Māyā gave birth to the Buddha — and so it is made clear next.” What the forty-one stations before this cultivated were conditions taken one by one, apart from one another; here, those separated conditions are gathered back into one real Dharma realm. So the “conditions” in “gathering the conditions” point precisely to the road already walked.
Brought down to the ground: in reading this section, if one reads it as a forty-second new Dharma gate, one has read it backward. It turns back to gather up the forty-one that came before. And the way it gathers them the scripture text renders not by argument but by a mother.
Why There Are Eleven Persons, and Why This One Is Called “the General”
Chengguan lays down here the weightiest judgment of this section: “now although the persons are eleven, taken by the dharmas they are only nine, and taken by the gatherings they are ten, since the first one is the general and the remaining nine are the particulars.” Eleven persons; taken by the dharmas only nine kinds; taken by the gatherings there are ten gatherings, the first gathering being the general and the nine after it the particulars — and Māyā is that “general.”
Someone will ask: since Māyā has already gathered the conditions and entered the real, what need is there for the ten persons who follow? Chengguan asks this himself first and then answers himself: “was it not said just now that the general and the particular gather one another, and that without the particular there is no way to accomplish the general?” Without the particular, the general cannot stand up. And he adds one further meaning: “further, it displays that they are the conditions that are gathered; saying ten sets forth that they are inexhaustible.” To say “ten” is not to count as far as ten and stop; it sets forth the inexhaustible.
A misreading to be set aside: to take “the general” for ‘a summing up,’ as though one sentence were enough and what follows were repetition. The usage of the scripture text is just the opposite — the general is held up by the particular. Brought down to the ground: if a man says ‘I understand the principle of it all’ and cannot state one particular mark, that “general” of his is most likely empty.
Who Māyā Is: Four Houses Give Four Names
For the two graphs of “Māyā” the names transmitted by the ancient worthies are more than one. Chengguan says, “now the first, Māyā: of old it was rendered Queen of the Gods, since the queen of the gods is able to give birth to a buddha”; the Yanyi chao adds a clause, saying that the new rendering is illusion-craft, and again illusion-birth, because “she gains the gate of the knowledge of illusion.” Fazang says, “Māyā means, in this tongue, illusion-birth,” and transmits her Sanskrit name Tipoduo, which rendered properly should be Queen of the Gods. Zhiyan for his part says, “Lady Māyā means, in this quarter, pure and wondrous,” and elsewhere says again, “Māyā is here named illusion-transformation.”
The four accounts stand together, each having its own track, and they are recorded without judgment. Yet one should see that they point together to one thing: whether Queen of the Gods, or illusion-birth, or illusion-transformation, or pure and wondrous, what they point to are the two meanings of “being able to give birth to a buddha” and “being as an illusion.” Later in this section the name of the Dharma gate Māyā sets forth of herself is the bodhisattva liberation gate of the illusion of great vow and knowledge, and the graph “illusion” stands in the very middle of it — the name and the Dharma answer to each other.
Brought down to the ground: in reading the renderings handed down by the ancient worthies, do not pick out only one and remember that; look at where several names together are pointing.
Whether Māyā Is Real or an Emanation: Chengguan Cites Four Clauses and Does Not Stop at Four Clauses
There is an old question: Māyā gave birth to the Buddha and on the seventh day her life ended and she was born among the gods — how then does this scripture say she is in the city of Kapila? Fazang sets this difficulty and answers, “the mark of emanation displays its ceasing, while the real recompense abides constantly” — the mark displayed has ceased, and the real recompense is still there. Chengguan follows the same road, saying, “yet the Jin scripture points to her being in the city of Kapila, which displays that she is constant and does not perish.”
A layer further in: is Māyā after all real or an emanation? The houses have a saying in four clauses — real and not an emanation, an emanation and not real, both an emanation and real, neither an emanation nor real. Chengguan lays down his own judgment upon the four; see ‘Chengguan’s Explicit Judgment’ below. Fazang matches the four clauses one by one to the five teachings, and his judgment too is recorded there — the two houses matching them to differing marks of the teachings; recorded without judgment.
A misreading to be set aside: to take the four clauses for four positions among which one must choose. Chengguan cites four clauses in order to display that they all “carry skillful means.” Brought down to the ground: to ask ‘is this true or false’ is already to be standing inside the four clauses.
Chengguan’s Explicit Judgment
After the four clauses Chengguan lays down a judgment of his own. It is not a holding of the balance; it is the settled account of his house: “some say she is real and not an emanation, some that she is an emanation and not real, some that she is both an emanation and real, some that she is neither an emanation nor real — all of these carry skillful means. Speaking by the doctrine of this house, she is just the real virtue of the Dharma realm, person and dharma fused into roundness.” All four clauses are skillful means; none of them stops at the ultimate. That all four clauses carry skillful means means that each of the four answers some capacity and none of them reaches the ultimate. Speaking by the doctrine of this house, Māyā is just the real virtue of the Dharma realm — and “person and dharma fused into roundness”: she is at once a person and a gate of the Dharma, and the two are not divided. To go on asking whether she is real or false is no longer to ask about the Māyā this house is speaking of. Fazang, upon the sixty-fascicle text, judges as well: having matched the four clauses to the five teachings, “within the perfect teaching they are all the real virtue of the Dharma realm” — coming to rest alike in the real virtue of the perfect teaching, only the marks of the teachings he matches differ from Chengguan’s.
Before He Has Seen Her, Eighteen Layers of Contemplation Arise
This section does not open with walking; it opens with thinking. Sudhana “wished with one mind to go on to the place of Lady Māyā,” and at that very moment gained the knowledge of contemplating the objective realm of the buddhas, and then a long string of contemplations arose: this good friend “has left the world far behind, abides in what has no dwelling place, has passed beyond the six sense-fields, has left every attachment,” and her body then is a body born according to her wish, a body without arising or ceasing, a body without coming or going — on to “a body that is neither body nor mind.” And it closes with one clause: “only Samantabhadra’s pure eye beholds it.”
Why should so much thinking come before he has even seen her? Chengguan divides this passage into two, saying “first, calling to mind her surpassing virtue in general, which already tallies unawares with the gate of the illusion of vow and knowledge,” and then “calling to mind severally seventeen bodies, seen only by the universal eye, which tallies in the dark with what the Queen of the Gods displays in the text below” — the thought raised first has already tallied, unawares, with her Dharma gate; and the bodies called to mind after answer precisely to the bodies displayed in the text below. The bodies listed in the base text, counted one by one, come to eighteen; Chengguan, outlining the “calling to mind severally,” counts from “born according to her wish” and so makes seventeen; Fazang, upon the sixty-fascicle witness, has “the calling to mind of her body severally has nineteen kinds”; the three numbers are each fastened to their own witness, and are recorded without judgment.
These seventeen bodies are no idle calling to mind. The Yanyi chao matches them one by one against the forty bodies displayed in the text below: the body born according to her wish is the general, displaying in general that she is born according to her vow; the body without arising or ceasing answers to the two form-bodies below, the one that does not arise and the one that does not cease; the body without coming or going answers to the two, the one that does not go and the one that does not come; the body neither empty nor real answers to the two, the one that is not real and the one that is not empty; the body that does not change or perish answers to the form-body that does not perish; the body without rising or exhausting answers to two, the one that does not arise and the one that ever displays itself — and these two clauses “are both set forth by the nature and glossed by the mark,” unlike the foregoing, which spoke throughout of the absence of arising and ceasing; the body in which all marks are one mark answers to the form-body of one mark; the body that has left the two extremes runs through the whole list, and if matched severally answers to the form-body of the Dharma nature and the form-body of great compassion, the upper leaving the extreme of existence and the lower the extreme of emptiness — that is, having knowledge one does not abide in birth and death, and having compassion one does not abide in nirvāṇa; the body with no place of support answers to the form-body with no place; the body without end answers to the form-body that is inexhaustible; the body that has left the many discriminations and appears as a shadow answers to the form-body without discrimination and the form-body as a shadow; the body known as a dream answers to the form-body as a dream; the body penetrated as an image answers to the form-body that appears facing all universally; the body as a pure sun answers to the form-body that is pure; the body that transforms and appears everywhere in the ten directions answers to the form-body that transforms into all; the body unchanging throughout the three times answers to the form-body that does not move; and the body that is neither body nor mind answers to the denial of the five aggregates at the last, displaying the body throughout.
So the bodies called to mind and the bodies seen are one and the same set. This passage is no mere spreading out: it says that what one can call to mind is the measure of what one will see.
A misreading to be set aside: that this is Sudhana advertising the good friend. It is not. It is his tuning of his own eye — one cannot see what one cannot call to mind at that height. Brought down to the ground: what a man is able to see depends first on what arises in his mind before he sets out.
The Principal One Has Not Appeared, and Three Companion Friends Come Forth First
Māyā has not yet displayed herself, and three come first. The first is the presiding spirit of the city Jewel Eye, “with his retinue circling him, who displayed his body within open space,” who takes jewelled blossoms in his hand and scatters them upon Sudhana, and then opens his mouth and teaches the city of the mind.
Chengguan outlines these three together as the guidance by surpassing conditions, and fastens the office of each: “first, the spirit of the city, teaching openly the cultivation of the mind; next, the spirits of the bodily host, secretly adding and conferring the Dharma; third, the rākṣasa of the Dharma hall, teaching the way of seeking friends.” Zhiyan sets up another track, saying “the first sets forth the dharma that is known; the next sets forth the knowledge that knows; the third sets forth the mark of skillful means” — the two houses dividing differently, recorded without judgment.
A misreading must be set aside: to take these three for supporting figures who may be read past quickly. Chengguan, upon the passage of the spirit of the city, lays down a saying that is exactly the reverse — “just because it is a spirit of a city who by words of teaching bids him guard the city of the mind, it is known that there is not one thing that is not a gate of the Dharma.” If even the spirit who guards a city is expounding the Dharma, then there is not one matter that is not a gate of the Dharma. Brought down to the ground: the people met before seeing a great good friend are often not an interlude but a preparation.
The Thirty Gates of the City of the Mind: Why the Mind Is Called a City
The thirty gates the spirit of the city teaches run, clause after clause, ‘you should do such and such to the city of the mind.’ Why is the mind called a city? Chengguan answers with the utmost brevity: “that the mind is named a city is because within it is the Dharma-king of right awakening, and the myriad virtues are gathered there.” What makes a city a city is that there is a lord within and a guard without. Within the mind is the Dharma-king of right awakening, and therefore it must be guarded.
The thirty gates do not lie flat side by side; Chengguan divides them into three passages: the first twelve gates “make clear the practice of the ten perfections, the first and the last joining two together and the eight in the middle taking one apiece”; the eleven clauses in the middle “are the ten surpassing practices of the dharmas that cleanse the ground in the first ground,” and he says “the wording is somewhat out of order, yet the number is entirely complete” — the sequence is not tidy, yet the number is whole; the last seven clauses are “merit and knowledge brought to fullness: the first two are merit and the last five are knowledge. Within the knowledge, the first three are provisional and the last two are real.” Twelve and eleven and seven is exactly the base text’s number of thirty.
Each of the three passages has its own meaning. The first twelve gates are the practice of the ten perfections, and each gate is fastened to its own matter: guarding is not craving any realm of birth and death; adorning is single-mindedly seeking the Tathāgata’s ten powers; cleansing is cutting off utterly stinginess, envy, flattery and deceit; cooling is pondering the real nature of all dharmas; making grow is accomplishing all the dharmas that aid the path; ornamenting is building the palaces of the dhyānas and liberations; making shine is entering every buddha’s place of the Way to hear and receive prajñā; increasing is gathering in all the buddhas’ paths of skillful means; making firm is ever diligently cultivating Samantabhadra’s practices and vows; defending is ever guarding against evil friends and the armies of Māra; opening wide is opening and drawing in the light of all the buddhas’ knowledge; mending well is hearing and receiving all that the buddhas teach — twelve gates speaking ten perfections because “the first and the last join two together and the eight in the middle take one apiece”: the first two gates together set forth one perfection, the last two gates together set forth one, and the eight in the middle set forth one apiece — twelve gates, ten perfections. The eleven clauses in the middle are the first ground’s “ten surpassing practices of the dharmas that cleanse the ground,” and Chengguan names them clause by clause: first faith; second kindness; third firmness; fourth compassion; fifth relinquishing; sixth and seventh both shame and conscience, “because they do not harbor evil”; eighth freedom from weariness; ninth practicing as one has spoken; tenth knowing the scriptures and treatises; eleventh accomplishing worldly knowledge and thereby “able to make beings understand universally” — eleven names, ten dharmas, which is why he says “the wording is somewhat out of order, yet the number is entirely complete”: the sequence of the scripture text is untidy and its words are spare, and yet not one of the ten surpassing practices is missing. The last seven clauses are merit and knowledge brought to fullness, “the first two are merit and the last five are knowledge,” and within the knowledge again “the first three are provisional and the last two are real” — provisional first and real after, not two knowledges but the function and the essence of one.
Why those eleven clauses are ten surpassing practices the Yanyi chao proves by citing the original text of 〈十地品〉: “Sons of the Buddha! A bodhisattva who thus accomplishes the ten dharmas that cleanse the ground — which is to say faith, compassion, kindness, relinquishing, freedom from weariness, knowing the scriptures and treatises, understanding worldly dharmas well, shame and conscience, firmness and strength, making offerings to the buddhas, and practicing in accord with the teaching.” And it then glosses the number itself: “the making of offerings to the buddhas and the practicing in accord with the teaching are simply the one practice of practicing as one has spoken” — so eleven clauses come to ten practices, and the scripture text has not one kind too many.
Here is one thing that must be made plain: the sixty-fascicle witness has only twenty-four gates in this passage, and Fazang and Zhiyan both, upon the sixty-fascicle witness, make the number twenty-four. The number of gates in the two witnesses differs, each following its own witness; recorded without judgment.
Brought down to the ground: in reading these thirty gates one should look at the movement of their three passages — first the practice of the ten perfections, next the practice of cleansing the ground, last the two adornments of merit and knowledge. Guarding a city is not merely to fend off; it is to go on strengthening it until there is something there to guard.
After the City of the Mind Is Purely Cultivated: Five Kinds of Hindrance Are Cleared Away
When the thirty gates have been spoken, the spirit of the city gives a conclusion. He says that if a bodhisattva is able to cleanse and cultivate the city of the mind in this way, “then he is able to gather all good dharmas,” and he asks himself why this is, and answers himself that it is “because he has cleared away every kind of hindrance,” and then lists five hindrances: the hindrance to seeing the buddhas, the hindrance to hearing the Dharma, the hindrance to making offerings to the Tathāgata, the hindrance to gathering in beings, the hindrance to purifying buddha-lands.
A misreading to be set aside: to take the cultivation of the mind for a cultivation by addition — the piling up of a little more good. What the scripture text speaks of here is subtraction first: clear away the five hindrances, and good dharmas gather of themselves. And the order of the five hindrances is not arbitrary either — seeing the buddhas, hearing the Dharma, making offerings, gathering in beings, purifying lands — this is precisely a movement from what one receives for oneself to what one gives to others.
The last clause deserves still more notice: “if he raises up a mind that seeks and longs for good friends, then without expending effort he straightway comes to see them.” Once the hindrances are cleared, the seeing of a good friend becomes a thing that costs no effort. Brought down to the ground: if seeking a good friend is very laborious, most likely it is not that good friends are hard to meet, but that the hindrances are still there.
The Spirits of the Bodily Host Send Forth Light, and Sudhana Gains Ten Eyes
The second of the companion friends is the spirits of the bodily host Lotus Blossom Dharma Virtue and Wondrous Blossom Light. What they do is not to expound the Dharma but to praise and to send forth light — they “praised Lady Māyā in every manner,” and again “from their ear-pendants sent forth nets of light of measureless colors and marks.” This light shines universally upon boundless buddha-worlds and makes Sudhana see all the buddhas of the ten directions, then circles the world once to the right, comes back and enters the crown of Sudhana’s head, and spreads on into all his pores.
The benefit gained is the ten eyes: the eye of pure light, the eye free of film, the eye free of stain, the eye of pure wisdom, the eye of Vairocana, the eye of universal light, the eye of unobstructed light, the eye of universal shining, the eye of the universal objective realm, the eye of universal seeing. Chengguan judges this passage in three, saying “first, praising the friend so as to make him glad,” next the sending forth of light and the adding of its power, last “Sudhana gains the benefit, which is to say the ten eyes.” Upon two clauses within it he gives a separate gloss: “as to the words the inconceivable body, it is because the ten bodies are unobstructed. As to the buddhas being even, it is because buddha and buddha are the same.”
The ten eyes are not ten spiritual powers; they are one thing seen along ten directions, and the scripture text fastens a reason to each: the eye of pure light leaves “all the darkness of delusion”; the eye free of film penetrates “the natures of all beings”; the eye free of stain contemplates “the gates of the nature of all dharmas”; the eye of pure wisdom contemplates “the natures of all buddha-lands”; the eye of Vairocana sees the “Dharma body” of the Buddha; the eye of universal light sees the “body even with the buddhas and inconceivable”; the eye of unobstructed light observes “the forming and breaking of all the seas of lands”; the eye of universal shining sees the buddhas “raising up great skillful means and turning the true wheel of the Dharma”; the eye of the universal objective realm sees measureless buddhas “taming beings by their sovereign power”; and the eye of universal seeing beholds “the buddhas of all lands appearing in the world.” The order of the ten runs from darkness to nature, from nature to lands, from lands to buddhas, from buddhas to what the buddhas do — pushing outward all the way, and coming to rest at the last on the two graphs for appearing in the world: only when one can see where a buddha appears is the eye open.
A misreading to be set aside: to take the sending forth of light for a marvel. What matters in this passage is that the light is sent forth from the ear-pendants and the benefit gained is in the eyes — the light comes out from the place of praising, and the benefit is gathered in at the place of seeing. Brought down to the ground: only after someone has praised that person well into your hearing are you able to see him.
The Rākṣasa Who Guards the Dharma Hall: Why It Falls to Him to Teach the Way of Seeking Friends
The third companion friend is of a particular kind: he is a rākṣasa ghost king named Good Eye, “together with his retinue of ten thousand rākṣasas,” and he too scatters blossoms and expounds the Dharma. In the world a rākṣasa is of a fearsome sort, and yet the office the scripture text gives him is to “guard the bodhisattva Dharma hall.”
At the end of this passage Chengguan turns back and glosses this office of his, saying “to be able to practice in this way is to guard the hall of the true Dharma” — that is to say, what the rākṣasa guards is not a building but that road on which a practitioner seeks friends.
A misreading must be set aside: to think that one of a fearsome sort cannot be a teaching master. The scripture text here uses precisely him to teach the weightiest passage of all — how to seek a good friend. Brought down to the ground: the one who teaches you how to find a teacher need not look like a teacher.
The Ten Dharmas for Drawing Near to Good Friends: Yet the Gloss Has Eleven Minds
The rākṣasa first teaches ten dharmas. Chengguan judges this passage of his to be “first the teaching of the ten dharmas to increase his knowledge, after the displaying of the samādhis to still his confusion, each having a setting forth, a gloss, and a conclusion” — the ten dharmas curing the insufficiency of knowledge, and the ten samādhis after them curing the confusion of the mind.
Within the ten dharmas Chengguan counts out eleven minds: “first, the straight; second, compassion; third, knowledge; fourth, vigor; fifth, faith; sixth, depth; seventh, kindness; eighth, purity; ninth, benefit; tenth, skill; eleventh, constancy.” What is set forth is ten and what is glossed is eleven — and this is no error: the second clause of the scripture text, “his great compassion is even, and he takes in beings universally, knowing that beings have no reality,” itself holds the two meanings of compassion and knowledge.
The eleven minds answer clause by clause to the scripture text. The straight mind: the text has “his mind is pure and has left the many flatteries and deceits” — neither flattering nor deceiving, the mind is straight. Compassion and knowledge both come out of the second clause: to take in beings is compassion, to know that they have no reality is knowledge. Vigor: the text has “he goes toward all-knowledge with a mind that does not turn back” — to go and not turn back is vigor. Faith: the text has “by the power of faith and understanding he enters universally into all the places of the Way of the buddhas.” Depth: the text has “he gains the eye of pure wisdom and penetrates the nature of dharmas” — to penetrate the nature is depth. Kindness: the text has “his great kindness is even and covers beings universally.” Purity: the text has “with the light of knowledge he clears away the many false objective realms” — when the false realms are cleared the mind is pure. Benefit: the text has “with the rain of sweet dew he washes away the fever of birth and death” — to wash away the fever is to benefit others. Skill: the text has “with a broad eye he sees through all dharmas” — only what is seen through can be used skillfully. Constancy: the text has “his mind ever accords with the good friends,” and the very graph for ever is the name of the last mind. The eleven minds are not eleven separate things; they are one line: the mind is first straight, then compassion and knowledge rise together, then there is vigor and faith, then depth, kindness, purity, benefit and skill, and at the last it comes to rest in an accord that is never broken.
A misreading to be set aside: to think that drawing near to a good friend depends upon diligent running about and abundant offerings. The first clause of these ten dharmas is “his mind is pure and has left the many flatteries and deceits” — first, do not flatter. Flattery and deceit are exactly the two minds that most readily arise when one seeks the Dharma: one wishes to be thought well of, and so one’s speech is bent out of shape. Brought down to the ground: whether or not you can draw near to a good friend depends mostly on whether you have been making yourself out to be another man in his presence.
The Ten Gates of Samādhi: Neither Casting Away nor Lessening Any Objective Realm
Among the ten samādhis Chengguan singles out one gate for a long gloss, namely “the samādhi of neither casting away nor lessening any objective realm.” He displays it by three contrasts: “the common man is stained by the objective realm, the two vehicles cast the objective realm away, and the provisional teaching, even where it contemplates, sets emptiness and existence forth by turns — all of these are a lessening. As for one who cultivates perfectly, whatever meets his eye and faces him as an objective realm he exhausts to the source of dharmas, since he neither grasps nor casts away.” The common man sticks to objective realms, the two vehicles throw them away, the provisional teaching speaks emptiness and existence by turns — all three count as “a lessening.”
He cites a scripture besides as his ground, bringing forward a clause of the Yangjue jing: “as for the Great Vehicle, it is to say that that eye-faculty sees, clearly and distinctly, the permanence of all the Tathāgatas, complete in a cultivation with nothing lessened.” The eye-faculty is itself the Great Vehicle; there is no need to exchange it for another.
Counted one by one, the ten gates fall into two passages. The first five are the objective realm contemplated: “the samādhi of the pure wheel of the emptiness of dharmas” contemplates the emptiness of dharmas so that the wheel contemplated is pure; “the samādhi of contemplating the seas of the ten directions” contemplates the breadth of the seas of lands; “the samādhi of neither casting away nor lessening any objective realm” is the one gate glossed at length above; “the samādhi of universally seeing all buddhas appear in the world” turns from the objective realm to the buddhas’ appearing; “the samādhi of gathering the treasury of all merit and virtue” gathers what the first four have gained and makes a treasury of it. The last five are fastened, every one, to the good friends, and each has its own measure: “the samādhi in which the mind never casts away the good friends” is the mind not letting go; “the samādhi of ever seeing all good friends give birth to the merits of the buddhas” is seeing the virtue they give birth to and not merely their persons; “the samādhi of never being apart from any good friend” is the body not departing; “the samādhi of ever making offerings to all good friends” is serving them with practice; “the samādhi of being without fault toward any good friend” is not giving rise to fault there — not that one never errs, but that toward a good friend no thought of blame arises. And at the last one gate is brought out besides, “the samādhi of the good friend turning the wheel of the Dharma of all buddhas,” which is to hear the Dharma turned from a good friend. Having gained this samādhi, one “knows utterly that the natures of the buddhas are even, and everywhere meets with the good friends.” Brought down to the ground: to meet friends everywhere is not good luck; it is that the eye which neither grasps nor casts away has been trained through. Fazang, upon the sixty-fascicle text, gives three further reasons: only by entering samādhi does one know the even Dharma body of buddhas and bodhisattvas; only relying on samādhi does one get to see the buddhas and bodhisattvas; and Māyā is herself the objective realm of samādhi — the third reason is the most pressing: the good friend sought is not outside samādhi, and so to seek her one must first enter it.
Sudhana’s Question: Not a Question About the Dharma, but About How to Go and Find
When the rākṣasa has finished, Sudhana “raised his head, looked up into the sky, and answered him,” first praising, “it is good, it is good,” then stating the reason for his praise — “because you take pity on me and gather me in, you have by skillful means taught me to see good friends” — and only then asking.
The two clauses he asks are well worth looking at: “how am I to go on to the place of a good friend? In what quarter, in what city or town, am I to seek good friends?” One clause asks the method, one asks the place. A man who has already walked past forty-one friends is still asking these two most elementary clauses.
A misreading to be set aside: to think that at the later stages of study one need no longer ask ‘how do I find them.’ The order of the scripture text is the reverse — the further on it goes, the more plainly this question is asked. Brought down to the ground: to speak the question ‘where do I go to find one’ out loud is proof that one is still on the road; the man who feels there is no need to ask has usually stopped.
The Four Ways of Seeking the Rākṣasa Answers: The Question Was About a Place, and the Answer Is About the Mind
The rākṣasa’s answer is very short — four clauses, each of them closing with “seek good friends”: pay reverence universally to the ten directions and seek; hold in right mindfulness and ponder every objective realm and seek; with courage and at ease roam through the ten directions and seek; contemplate the body and the mind as a dream and a shadow and seek.
Chengguan fastens the reason to each clause in turn: “there are four dharmas: first, because there is nowhere the friend is not; second, because the Dharma is taken as the essence; third, because the body is as all-pervading as the friend; fourth, because knowledge joins with the objective realm, as a dream and as a shadow.” And he divides the four clauses into two passages besides: “further, the first three are the leaving of the marks of the objective realm, and the fourth is the leaving of the marks that the mind takes as its conditions. Let those who seek good friends be so good as to ponder these words.” The first three break the outward mark; the fourth breaks the inward condition.
A misreading to be set aside: Sudhana asked ‘in what city or town,’ and not one clause of the answer names a place. This is not a failure to answer the question asked — the first clause, “because there is nowhere the friend is not,” answers the question of place exactly: everywhere. Brought down to the ground: when one asks the road far enough, the answer is often a tuning of the one who asks.
The Dependent Recompense He Sees: The Lotus Blossom, the Storeyed Pavilion, the Jewelled Seat
Sudhana receives and carries out the teaching, and at once sees three layers of the dependent recompense. First, a great jewelled lotus blossom wells up from the ground, with vajra for its stalk and maṇi for its leaves; next, upon the blossom-terrace, a storeyed pavilion named Treasury That Universally Takes In the Dharma Realm of the Ten Directions, a thousand pillars ranged in rows; and next, within the pavilion, a seat of wish-fulfilling jewelled lotus blossoms.
Each of the three layers has something it sets forth, and Chengguan sets up a gloss for each in turn. The lotus blossom is “the first makes clear the lotus blossom, the Dharma realm that is realized. Its own nature is unstained, and so it is called a lotus blossom. Since ignorance has opened out, and it is not apart from within the mind, it is as though it welled up from the ground”; the storeyed pavilion is “the two knowledges, provisional and real, which are what realizes, appearing again in layers in dependence upon what is realized. Knowledge wraps all with nothing outside it, and so it says universally takes in the ten directions. It gathers up altogether the own portion and the advancing beyond of the five stations, and so it says a thousand pillars ranged in rows”; the jewelled seat then is “the essence of knowledge is of itself empty, and so it says that within the pavilion there is a seat. Emptiness is complete in the virtues of its nature, and so the adornments are displayed at large.”
And as to why Sudhana is able to see at this moment, Chengguan fastens it to the three friends before: “near at hand it takes up the words of the rākṣasa, and far off it runs through the three surpassing friends before … it is just because of the tempering by those three that he was able to behold this surpassing recompense.” Brought down to the ground: the surpassing thing seen is not given suddenly; it was tempered out of him all along by the three who came before.
The Forty Bodies: How Can One Person Have Forty Kinds of Body
As soon as the direct recompense appears, the scripture text lists forty bodies, clause after clause of one pattern: ‘such and such a form-body, because of such and such’ — the first half the name, the second half the reason. A form-body that passes beyond the three realms, a form-body following upon what the mind delights in, a form-body universally spread everywhere — on to a form-body that is pure. The forty need not be learned by heart one by one; they may be read in groups. Of the first six (passing beyond the three realms, following upon what the mind delights in, universally spread everywhere, without equal or comparison, of measureless kinds, of boundless marks), the first two are named by going forth — passing beyond the three realms because it has gone out from all the destinies of existence, following upon what the mind delights in because in all the world it is attached to nothing — and the latter four are named by the capacities they answer, so that their reasons run “because it is equal to the number of all beings,” “because it appears in every kind according to the minds of beings.” The next seven (appearing facing all universally, transforming into all, ever displaying itself, not going, not coming, not arising, not ceasing) speak of appearing and not appearing — appearing with “nothing that it brings to an end” and “nothing that it puts forth,” so that to appear is not to come and to withdraw is not to go. The next six (not real, not empty, not moving, not perishing, without mark, of one mark) put nature and mark alike to rest: “because it gains what is real” keeps it from falling into the empty, “because it appears according to the world” keeps it from falling into the real. The next five (as an image, as an illusion, as a flame, as a shadow, as a dream) display by five similes that it appears and yet has no own-nature, and each has its own reason: as an image because it appears in answer to the mind, as an illusion because it is born of illusion-knowledge, as a flame because it is held only by conception, as a shadow because it appears and is born according to vows, as a dream because it appears according to the mind — image and dream both fastened to the mind, illusion to knowledge, flame to conception, shadow to vow. The next ten (the Dharma realm, great compassion, unobstructed, boundless, measureless, without abiding, without place, without birth, unsurpassed, as it really is) are named by pervading and by compassion, and their eyes are “because in thought after thought it spreads everywhere through the Dharma realm” and “because it ever guards beings.” The last six (not arising — because it appears according to the deeds of beings — the wish-fulfilling jewel, without discrimination, having left discrimination, inexhaustible, pure) come to rest in deeds, in the fulfilling of wishes, and in the absence of discrimination. Six groups make forty, and they are what the three kinds Chengguan divides — matter, principle, and the two penetrating each other — rest upon.
Chengguan divides them into three kinds: “some are taken only upon matter, as the universally spread form-body; some only upon principle, as the twelfth and thirteenth, the bodies that do not arise and do not cease, since there is fundamentally no arising, and ceasing likewise is not a ceasing”; and the third kind then “have matter and principle penetrating each other, as the thirty-second and thirty-fifth, the form-bodies without birth and not born, since matter displays principle.” He brings out besides the way of reading that penetration — “without birth” being taken as made by her own vow, “not born” as appearing in accord with others; the birth is the not-being-born.
A misreading to be set aside: to take the forty bodies for forty separate bodies standing apart and replacing one another. What the scripture text speaks of is a Dharma body that is not divided and yet displays bodies in answer — “a form-body of measureless kinds, because it appears in every kind according to the minds of beings,” “a form-body that appears facing all universally, because it displays itself with great sovereignty,” “a form-body that transforms into all, because it appears before beings according to what suits them.” The appearing is a real appearing, and what appears does not turn from one body into another. Brought down to the ground: what enables one to answer forty kinds of capacity without splitting into forty persons is not a dividing of the body, but the not setting up of that ‘body of mine.’
The Denial of the Five Aggregates: Why, After the Forty Bodies, There Must Be a Round of Negation
When the forty bodies have been listed, the scripture text closes with no affirming clause but with five clauses of negation: it is not form, not feeling, not perception, not formation, it has left consciousness. And every clause is given its reason as well — not form because “all form-marks are as reflected images,” not feeling because “the painful feelings of the world are utterly stilled,” not perception because “it appears only according to the perceptions of beings,” not formation because “it is accomplished in reliance upon deeds that are as an illusion,” having left consciousness because “the vow-knowledge of a bodhisattva is empty and without own-nature.”
Chengguan judges this passage to be “making clear the body throughout, which is to say that it has left the appropriating aggregates.” The forty clauses before display the particular marks; these five clauses display the body throughout.
A misreading to be set aside: to think that having spoken of forty bodies and then saying not form and not feeling is a self-contradiction. One must see clearly what is being denied — what is denied is the “appropriating aggregates,” not the displaying of a body. Brought down to the ground: only when one can display measureless bodies and yet not fall into a single ‘body of mine’ is it called the illusion of great vow and knowledge.
According to What the Minds of Beings Delight In: First the Bodies of Goddesses Are Displayed
After the forty bodies the scripture text opens another passage, saying that Sudhana “saw further that Lady Māyā, according to what the minds of the many beings loved and delighted in, displayed form-bodies passing beyond all the world.” What is displayed goes first from above downward: “she displayed a body passing beyond that of a goddess of the Heaven of Free Enjoyment of Others’ Emanations, and on to a body passing beyond that of a goddess of the heavens of the four great god-kings” — the goddesses of the six heavens of the desire realm, layer by layer descending.
Chengguan judges this passage to be “making clear the surpassing body of one kind, taken as being of women only” — the forty bodies being the myriad kinds hard to conceive, while this passage takes the one kind of a woman’s body alone. Why display a woman’s body alone? Because what is set forth at this station is “mother,” and the meaning of mother can be displayed only upon a woman’s body.
A misreading to be set aside: since forty bodies have already been displayed, why list one kind again? The former passage displays the pervading; this passage displays the answering — the pervading is spoken of upon herself, the answering upon what beings delight in. Brought down to the ground: a true universality must come down into the one particular shape that some one person needs.
According to What the Minds of Beings Delight In: Down to Dragon Women and Human Women
The next clause continues the descent: “or she displayed a body passing beyond that of a dragon woman, and on to a body passing beyond that of a human woman,” closing at the last with “and she displayed measureless form-bodies such as these, benefiting beings.” From a goddess of Free Enjoyment of Others’ Emanations, through the goddesses of the four god-kings’ heavens and the dragon women, all the way down to human women — the lower what is displayed, the broader the capacities to which it answers.
One graph deserves notice: every clause runs “passing beyond.” A body passing beyond that of a goddess of Free Enjoyment of Others’ Emanations is not a display of a goddess; it is the display of a body that passes beyond that rank. The scripture text uses “passing beyond” and not “becoming,” precisely to guard against reading it as “turning into.”
A misreading to be set aside: to think that descending to a human woman is a stooping. The intent of the scripture text is in the benefiting — the four graphs “benefiting beings” are the resting place of this whole passage. Brought down to the ground: to be able to go up is not the hard part; to be willing to go down without losing the “passing beyond” is what is hard in this passage.
The Virtues Māyā Has Practiced: The Ten Perfections Practiced Together, with Vigor Before Forbearance
After the surpassing body comes a long passage of the working of her practice — gathering all the dharmas that aid the path of all-knowledge, practicing the even perfection of giving, with great compassion covering and guarding all the world, on to the last clause, “wishes to be the mother of all bodhisattvas.”
Chengguan judges this passage to be the practice of the ten perfections, and points out one difference in its order: “first it makes clear the practice of the ten perfections; only vigor stands before forbearance, and the rest are all in their order.” Chengguan matches the ten perfections clause by clause: the first makes clear giving; next, from “brings forth” onward, discipline (“because discipline is able to make things grow”); third, from “cultivates” onward, vigor; fourth, from “contemplates” onward, forbearance; fifth, from “complete in the many” onward, meditation; sixth, from “ever turns” onward, wisdom; seventh, from “sees the Tathāgatas” onward, skillful means; eighth, from “accomplishes the great vow” onward, vow; ninth, from “his mind ever enters everywhere” onward, power; tenth, from “gains the light of a buddha’s knowledge” onward, knowledge — the ten perfections being giving, discipline, forbearance, vigor, meditation, wisdom, skillful means, vow, power, and knowledge, four more standing after the first six; and the one difference of this passage lies in a single place: vigor is lifted ahead of forbearance, and all the rest “are in their order.” And he judges the last passage to be “making clear the practice of the two adornments. That she has not yet become a buddha-mother is because this is her original practice” — the last section being the two adornments of merit and knowledge, the original practice of a time before she was a buddha-mother.
A misreading to be set aside: to take “buddha-mother” for a rank. What this passage gives is a record of service: the ten perfections practiced together, the two adornments complete, and only then that “vow” of the last clause. Brought down to the ground: to be a mother is not a title; it is first to have practiced through everything that ought to be practiced.
Sudhana Displays That Many Bodies: He Answers What He Saw with His Body
Having seen so much, Sudhana does not speak first. He first, according to the number of bodies Māyā displayed, “likewise displayed just that many bodies,” bowing in reverence in every place, and at that moment realizing measureless and numberless gates of samādhi; and only then does he rise from samādhi, circle her to the right, and join his palms.
Chengguan glosses this as “the paying of respect: since his own way is already deep, he displays bodies equal to hers. The two above are both abiding in the essence and answering everywhere” — that he is able to display bodies of equal number is because his own way is already deep. The Yanyi chao divides this further into the same essence and differing essences, saying that Māyā’s answering differently to the myriad kinds is the many within differing essences, that Sudhana’s bodies of one kind facing Māyā everywhere is the many within the same essence, and that “in the meaning of abiding in the essence and answering everywhere there is no difference between them.”
A misreading to be set aside: to take the bowing for a piece of etiquette. The bowing here is an answer — by the very act of displaying bodies he proves that he has understood what he saw. Brought down to the ground: reverence toward a person that stops at the gesture is politeness; only when the same thing grows out of one’s own body is it reverence.
Sudhana’s Inquiry: Why Mañjuśrī Is Still Mentioned
The question itself is very ordinary: “the bodhisattva Mañjuśrī taught me to raise the mind of anuttarā-samyak-saṃbodhi, to seek good friends, and to draw near to them and make offerings to them,” and then “I pray you speak for me: how is a bodhisattva to learn the bodhisattva practices and be able to bring them to accomplishment?” What is remarkable is this — having already walked past forty-one friends (counting from the first meeting with Mañjuśrī; forty counting forward from Cloud of Virtue), why does he still open with Mañjuśrī?
Chengguan gives two glosses: “if taken by equal awakening, it is because the station of cause is at its utmost; if taken by the gathering of conditions, then from the first raising of the mind each and every good friend is a condition that is gathered, and they enter alike into this comparison.” The first gloss speaks by the station, the second by the gathering of conditions — from the first raising of the mind every friend is a condition that is gathered, and so to mention the very first is to lift up the whole road at once.
A misreading to be set aside: to take this for a set phrase. Brought down to the ground: that a man who has walked very far still remembers who set him on the road — that clause is itself the very shape of the two graphs “gathering the conditions.”
The Liberation Gate of the Illusion of Great Vow and Knowledge: Four Graphs, Which Chengguan Takes Apart into Two Meanings and Two Meanings Again
Māyā, opening her mouth, sets forth the name and the essence at once: “I have already accomplished the bodhisattva liberation gate of the illusion of great vow and knowledge, and therefore I am ever the mother of the bodhisattvas.” Four graphs, and Chengguan takes them apart graph by graph.
“Great” has two meanings: “first, the vow is great, since she vows to be the mother of all buddhas; second, the knowledge is great.” Knowledge again has two: “first, provisional knowledge, which is able to raise the great vow and able to accomplish the affairs of illusion; second, real knowledge, which is just wisdom, giving birth to the true body of a buddha.” “Illusion” too has two: first, “that vow and knowledge are empty in essence and are named illusion just as they stand”; second, “the meaning of giving birth to a buddha, which is done by knowledge: that is, in her own body, not destroying the small and yet holding broadly; and in the buddha-body, without arising and yet appearing to arise.” And he gathers it all up at the last in one clause: “further, the vow gathers up Samantabhadra and the knowledge gathers up Mañjuśrī; both enter the great illusion, both alike are wisdom, and it is likewise named the buddha-mother.”
Fazang, glossing these four graphs upon the sixty-fascicle witness, fastens them somewhat differently and comes to the same place: “great vow means the power of a vow of old, by which birth after birth she is ever a buddha-mother” — the great vow is the force of a vow made long ago, and so birth after birth she is a mother; “great knowledge means that wisdom is the mother” — wisdom itself is the buddha-mother; “illusion is the meaning of giving birth to a buddha, done by vow and knowledge: that is, in her own body, not destroying the small and yet holding broadly; and in the buddha-body, in reality without birth and yet appearing to be born.” He records besides that the Indian witness he saw reads “I abide in the bodhisattva liberation named the adornment of the illusion of great vow and knowledge,” the same form as the name in the forty-fascicle witness.
A misreading to be set aside: to take “illusion” to mean that she is false. The illusion Chengguan glosses has two faces — emptiness of essence is one face, and the power to give birth to a buddha is the other. Brought down to the ground: illusion is not uselessness; illusion is to be able to do and yet to leave nothing behind.
Light Sent Forth from the Pores: The Sign That Precedes the Taking of Birth
At the beginning of her direct account Māyā does not begin from the entering of the womb; she speaks first of a passage of light. When the bodhisattva was about to come down to be born, she “saw that from each and every pore of the bodhisattva’s body there was sent forth light,” the light named the Wheel of the Merit and Virtue of the Taking of Birth of All Tathāgatas, and within each and every pore there appeared the adornments of the taking of birth as many as the dust motes of unspeakable buddha-lands; and after the light had shone upon all worlds it came back and entered her crown and her pores.
What appears within the light is a whole life of a buddha — the names, the spiritual transformations of the taking of birth, the palaces and retinues, the taking of pleasure in the five desires; then the going forth from the household, the going on to the place of the Way, the accomplishing of right awakening, the sitting upon the lion seat, the turning of the wheel of the Dharma; and then further back to the cultivating of the bodhisattva way in ages past, and at the last the entering of parinirvāṇa. Chengguan judges this to be “the light from the pores as the preceding sign,” and divides it into five sections: the light enters the body, the light displays transformations, the eight aspects are seen, cause and fruit appear, the body is made hard to conceive.
A misreading to be set aside: to take the taking of birth for the beginning of an affair. What this passage displays is the reverse — before the taking of birth, the whole road has already appeared once within the light. Brought down to the ground: cause and fruit do not queue up one after the other; they are present at the same moment.
The Measure of the Body Equal to Space, While Its Form and Measure Do Not Exceed the Original
Next comes the hardest clause of this section: “the form and measure of my body, though they did not exceed what they originally were, yet in truth had already passed beyond the many worlds.” She sets herself the question why this is, and answers herself: “because at that time the measure of my body was equal to open space, since it was able utterly to take in and hold the many palaces of the adornments of the taking of birth of the bodhisattvas of the ten directions.”
The text below pushes it to the utmost — the bodhisattvas roam at ease within her belly, “taking now a three-thousandfold great-thousand world-system for a single step”; the places of all the Tathāgatas of the ten directions, the assemblies of bodhisattvas, the four god-kings’ heaven and the Heaven of the Thirty-Three, and on to the Brahmā kings of the form realm, all enter her body. And the closing clause is: “although within my belly I was able utterly to take in and hold assemblies such as these, yet my body was neither made vast nor pressed narrow.” Not made vast is not to swell with what is held; not pressed narrow is not to be crowded by what is held.
What appears in the passage of the entering of the womb is not spread out all at once; it is told one thing at a time. First, those who come together with him: bodhisattvas as many as the dust motes of ten buddha-lands who are with this bodhisattva “of the same vow, the same practice, the same roots of good, the same adornment, the same liberation, the same knowledge,” and on to “the grounds, the powers, the Dharma body, the form body” and “Samantabhadra’s spiritual penetrations, practices and vows, all of them alike and equal” — so the entering of the womb is not one person’s affair but the coming of a host of the same vow. Next, the offerings of the world-lords: “there were also eighty thousand dragon kings and the rest, all the lords of the world, who riding their palaces came together to make offerings.” Next, the place displayed: “he universally displayed all the Tuṣita palaces,” and within each palace “displayed the reflected images of the taking of birth within Jambudvīpa in all the worlds of the ten directions,” whose use lies in “teaching and converting measureless beings by skillful means, and causing the bodhisattvas to leave indolence behind and grasp at nothing” — the reflected images are teaching material, not a spectacle. Next, the use of the light: “by his spiritual power he sent forth great light, shining universally upon the world, breaking the many darknesses and stilling the many sufferings,” and the suffering stilled is not a moment’s: it is “causing all beings to recognize the deeds of their former lives and to leave the evil destinies forever” — the benefit of the light is that one comes to know one’s own past deeds. Last, the rescuing: “and further, in order to rescue and guard all beings, he appeared everywhere before them and worked the many spiritual transformations.” Only when these five — the same vow, the offerings, the place displayed, the light, the rescuing — have been told does the text come to the roaming within the belly and to the body neither made vast nor pressed narrow.
Brought down to the ground: this passage is not about the dimensions of spiritual power; it is about a manner of holding — one who can truly hold shows nothing on the outside of the holding.
I Am His Mother: First One Set of Four Continents, Then a Hundred Koṭis
The first of the workings is being the mother of the present Vairocana. The scripture text speaks first of the small: “as here within Jambudvīpa in these four continents, when the bodhisattva takes birth I am his mother”; then pushes on to the great: within Jambudvīpa in the hundred koṭis of sets of four continents of the three-thousandfold great-thousand world-system it is likewise so in every one. And then she heads off a question herself — would that not mean there are a great many Māyās?
She answers: “yet this body of mine is originally not two: it does not dwell in one place, nor does it dwell in many places,” and the reason for it, “because I have cultivated the liberation gate of the adornment of the illusion of great vow and knowledge of the bodhisattvas.” Upon these three clauses Chengguan lays down four turns of the phrase: “originally not two — because it answers to the one nature. It does not dwell in one place — because its essence is all-pervading. Nor does it dwell in many places — because it is not as the matter is”; and again “the upper clause is because it does not destroy the many, and the lower clause because it does not destroy the one”; and again principle is as matter and matter is as principle; and again one and many are mutually identical and mutually entering.
The Yanyi chao draws these four turns still finer. The first “takes it upon the essence alone in discriminating the twofold denial,” and so it says “because it is not as the matter is” — principle is of one taste and cannot be counted as many the way matters can. The second “speaks by not destroying nature and mark”: the upper clause does not destroy the mark, the lower does not destroy the nature. The third “speaks by matter and principle being as one another”: matter is as principle and principle as matter, which is matter and principle pervading each other. The fourth “speaks only by matters fusing into one another,” which is the unobstructedness of matter and matter. The four are not four answers but one retreat taken in four steps: back to the essence, then to nature and mark, then to matter and principle, and at the last not even matter and matter stand apart.
A misreading to be set aside: to take ‘neither one nor many’ for a refusal to answer straight. The four turns of the phrase are exactly four straight answers. Brought down to the ground: what enables a man to be in many places at once without being torn apart is not a dividing of the body, but the not setting up of that “place.”
In an Age Past I Was Once the Spirit of a Lotus Pool: Two Old Affairs
The second working is being the mother of the buddhas of the past, and what she cites are two very small old affairs. One is that she was once the spirit of a lotus pool, and a bodhisattva came suddenly to birth by transformation within the treasury of a lotus blossom, and she “took him up in her hands and looked after him and served him and reared him,” whereupon “all the world alike called me the mother of the bodhisattva.” The other is that she was once the spirit of a site of awakening, and a bodhisattva came suddenly to birth by transformation within her bosom, and the world too called her the mother of the bodhisattva.
One should see plainly what these two affairs have in common: both passages say plainly that a bodhisattva “came suddenly to birth by transformation,” and both say plainly that the world therefore called her the mother of the bodhisattva — birth by transformation and the calling her mother are what the two share. As for the clause “took him up in her hands and looked after him and served him and reared him,” the scripture text fastens it to the first affair alone, and the second affair does not tell that deed again. And the last clause spreads it further: “there are measureless bodhisattvas of the final body who by every kind of skillful means display the taking of birth within this world, and of them all I am the mother.”
A misreading to be set aside: to take being a buddha-mother for a rank in the fruit of recompense. What these two affairs display is a condition — a bodhisattva came to birth by transformation there, and she thereby gained the name of mother; and the first affair brings out her practice besides, for there the deed of taking up and rearing came first and the name came after. Brought down to the ground: all titles grow out in this way; those who reverse it and go seeking the name usually stop doing the deed.
The Mother of the Buddhas of the Worthy Kalpa: Why They Must Be Counted Off Name by Name
The third working is being the mother of the buddhas of the Worthy Kalpa. The scripture text first cites three buddhas of the past and the present World-Honored One — the buddha Krakucchanda, the buddha Kanakamuni, the buddha Kāśyapa, and the buddha Śākyamuni; then cites Maitreya who is to come, saying that when Maitreya descends in spirit from the Tuṣita heaven “I at that time shall likewise be his mother”; and then with “and so in order thereafter” draws out a long string of buddha-names, from the buddha Lion down to the buddha Most Honored Deva, listed name by name, closed at the last with “and so on to the Tathāgata Luzhi.”
Chengguan judges this passage to be “being the mother of the thousand buddhas of the Worthy Kalpa, the meaning running through the three times,” and beneath it there is a further section, “concluding that it runs through the horizontal and the vertical without end” — pushing on from this three-thousandfold great-thousand world-system to all the kalpas of the ten directions of the sea of worlds.
A misreading to be set aside: to take the long list of buddha-names for a spread that may be skipped. The scripture text might well have finished it off in one clause, and it chose instead to count them off name by name — what is called being a mother is reckoned one by one, not wrapped up in a single sentence. Brought down to the ground: whatever has really been done, when it is told, has names and surnames.
Great Holy One, How Long Has It Been Since You Gained This Liberation: The Question Is About Time, and the Answer Is a Former Life
Sudhana asks a very short clause: “how long has it now been since the Great Holy One gained this liberation?” Māyā does not answer with a number; she answers with a passage of a former life.
She begins from what is long past — beyond a number of kalpas inconceivable and “not to be known even by the eye of the supernormal path of a bodhisattva in the final body”; a kalpa named Pure Light; a world named Sumeru Virtue; within it a thousand koṭis of sets of four continents; one set of four continents named Lion Banner; within it eighty koṭis of royal cities; one city named Banner of Sovereignty; a wheel-turning king named Great Awesome Virtue; north of the city a place of the Way named Full Moon Light, and the spirit of that place named Kindness Virtue; a bodhisattva named Stainless Banner about to accomplish right awakening, and an evil Māra named Golden Light coming to trouble him; the wheel-turning king conjuring up armies manifold in number and circling the place of the Way, the Māras fleeing and scattering, and the bodhisattva accomplishing right awakening.
Upon the first clause of this passage Chengguan says: “as to the words not to be known by a bodhisattva of the final body, it displays that only a buddha knows it, and not merely that it is long ago; it displays also that time has no mark of time, and that the knowledge of a buddha tallies with it.” It is not merely that it is long; it is that “time has no mark of time.” Brought down to the ground: to be asked ‘how long ago’ and to answer with a story is precisely because the time of that affair was never a thing to be counted.
Was That Spirit of the Place of the Way Some Other Person: The Ancient and the Present Are Joined in One Clause
The former life comes to the point where the spirit of the place of the Way sees the Māras scattered and the buddha accomplished, and is “gladdened beyond measure, and toward that king she gave rise to the thought of a son,” and bows to the Buddha’s feet and makes a vow: that she may ever be his mother. Having made the vow she makes offerings besides to ten nayutas of buddhas. And then Māyā turns back with a question: “was that spirit of the place of the Way some other person? It is this body of mine. That wheel-turning king is the present World-Honored One Vairocana.”
Chengguan judges the order of the six sections of this passage, saying “third, the sage emperor aiding in the subduing, which sets forth that the king of knowledge aids the essence, since original awakening appears,” and again “fourth, the spirit of the place of the Way raising a vow: knowledge borrows kindness in order to rise, and so the spirit gives rise to the thought of a son,” and the last two sections then, “fifth, the concluding joining of the ancient and the present. Sixth, the being a mother spread universally.” And he divides “mother” further into two layers: “what came before was the mother at the time of birth, which is the vow-mother; here it makes clear the being a mother at the time of accomplishing the way, which is the knowledge-mother.” As for the passage in which the buddhas, when about to become buddhas, send forth light that shines upon her, he glosses it as “that the light is sent forth from within the navel is because it is the place where the breath of birth and growth is shared, and it sets forth that buddha after buddha is born from the principle that is not two.”
Li Tongxuan reads this passage along another track. He does not follow the Shu clause by clause; within 〈入法界品〉 he outlines this section at length into eleven passages, from Sudhana advancing beyond and entering the gate down to the answer about how long ago the Dharma was gained. Māyā herself he glosses as accomplished, in her general mark, by three dharmas — the wondrous principle of the pure Dharma body as her essence, the knowledge of universal light that does nothing and leans on nothing as her function, and the great kindness and compassion that is of one body with beings as her practice — with the ten gates of great vow as her skillful means. The ten vows begin from the great vow of compassion, equal to the number of beings, raised at the first arising of the mind; the middle eight in order are to serve and make offerings to the buddhas, to study under those whose virtue and skill surpass one’s own without growing proud, to accomplish the faculties and powers by the four stations of mindfulness and the four right exertions, to illumine the twelve links by the seven limbs of awakening, to keep the eightfold path ever present, to abide in the world with the right path benefiting the six destinies and not to seek some other pure land, to know clearly the gates of practice of the five stations and cultivate them in order, and to hold the original knowledge by the wind-wheel of the original vow, fanning the perfections and appearing in body according to capacities; the last comes to rest in the body of great kindness and compassion raising all-knowledge — the ten vows go from compassion into knowledge, answering exactly to the three dharmas’ taking great compassion as practice. As for the buddhas all sending forth light from the navel when they are about to become buddhas, he glosses the navel as standing at the middle of the body, at the juncture where all beings are born and grow, so that light sent forth from within the navel sets forth the very beginning of the taking of birth: the middle at which knowledge is accomplished is the hair-mark between the brows, and the middle at which great compassion is accomplished is within the navel. And glossing the spirit of the place of the Way giving rise toward that king to the thought of a son, he says that the breaking of views is by knowledge and the raising of practice to convert the common world is by compassion, that the knowledge of this station is born of kindness and compassion, and that knowledge is therefore looked upon as a son.
A misreading to be set aside: to take the former life for a telling of the causes and conditions of a past existence. What is joined here is “vow” and “accomplishment” — a vow made in a thought of a son in that year has become the mother of all buddhas today. Brought down to the ground: a single thought looks very small at the time, and what it will grow into can only be seen very long afterward.
I Know Only This: One Who Stands in the Station of the General Still Says This One Clause
The clause of humbling herself and pointing to the superior is of the same pattern as with the forty-one before her: “I know only this bodhisattva liberation gate of the illusion of great vow and knowledge,” and beneath it the pointing to the superior — that the bodhisattvas, the mahāsattvas, are complete in the treasury of great compassion, teach and convert beings ever without satiety, and within each and every pore display the spiritual transformations of measureless buddhas, so that “how am I now able to know or able to tell of their practice of merit and virtue?”
This clause deserves particular notice here: she is the general of the mark of the conditions gathered and entering the real, she is at what Chengguan calls the station answering to equal awakening, and still she opens with “I know only this.” Upon the last three divisions of this section Chengguan writes only “the last three passages may be understood” and gives them no separate gloss, precisely because the meaning of these three passages has been given fully in the text before.
A misreading to be set aside: to take the humbling of oneself for a courtesy, and to suppose that once the station is high it may be dispensed with. The pattern of the scripture text is exactly the reverse — the higher the station, the less this clause is dispensed with. Brought down to the ground: whether a man is willing to say ‘I know only this one thing’ has nothing to do with how much he knows, and everything to do with whether he knows how much is left.
Pointing Out the Next Friend: From a Buddha-Mother to a Daughter in the Heavens
The words of the pointing out are of the utmost brevity: “in the Heaven of the Thirty-Three of this world there is a king named Right Mindfulness, and that king has a daughter named Light of the Lord of Gods. Go to her and ask: how is a bodhisattva to learn the bodhisattva practices and to cultivate the bodhisattva way?”
What deserves notice is the drop of this one pointing — the one before is the mother of all buddhas, and the one after is the daughter of a king of the Heaven of the Thirty-Three. Chengguan has already laid this line down at the general outline, saying “equal awakening turns back to enter within the gate of redoubled mystery, and so there are ten persons who for the most part make clear the entering of the common world,” and he takes up one by one what each of the nine friends after her gains, and upon Light of the Lord of Gods writes “first, Light of the Lord of Gods: for now, right mindfulness must be without loss” — her father’s name being precisely Right Mindfulness, so that this pointing is spoken together with the name.
A misreading to be set aside: to think that the later the friend the higher he ought to be. What the scripture text does here is to enter the common world, not to climb higher. Brought down to the ground: for one who has truly reached the top, the next step is often a walking back.
Cherishing Her Virtue and Taking Leave: Four Actions
The last passage is very short, only four actions: reverently receiving her instruction, bowing head and face to the ground in respect, circling her numberless times, gazing up at her with longing — and then “he withdrew, walking backward as he went.”
The two graphs for “walking backward” mean to go retreating — not turning one’s back upon the one from whom one takes leave. This is the constant pattern of the taking of leave in the sections of this assembly, and set at the end of this section it weighs the more: the one from whom he takes leave is the one who gathers the forty-one before her into the one real.
A misreading to be set aside: to take the cherishing of her virtue and the taking of leave for a closing courtesy. Of the four actions three are of the body and only one is of the mind — the body arrives first, and then the mind is displayed. Brought down to the ground: the manner in which a man leaves a place often tells more than the manner in which he stayed there.
Lineage
From the text of this section three threads open onward.
The first is the thread of the general and the particular gathering one another. Chengguan sets up “taken by the gatherings they are ten, the first one is the general and the remaining nine are the particulars,” and Fazang, upon the sixty-fascicle witness, likewise has “the first one is the general and the remaining nine are the particulars” — the two houses on one and the same track. And as to why the particular is not done away with, Chengguan answers, “without the particular there is no way to accomplish the general” — this clause being the key by which the Huayan house reads the last assembly; and what the nine friends after her gain (right mindfulness without loss, the exhausting of the manifold arts, without support and without exhaustion, unattached and pure, pure knowledge sending forth light, the mark of knowledge inexhaustible, sincere vows not gone against, returning at last to the abiding in illusion) the Yanyi chao takes up and matches one by one against this.
The second is the thread of matching to the gates of the ten mysteries. The Yanyi chao matches Māyā’s “not destroying the small and yet holding broadly” to the gate of the unobstructedness of the broad and the narrow, and “without arising and yet arising” to the gate of the unobstructedness of principle and matter; and it glosses “abiding in the essence and answering everywhere” by the three meanings of the mutual dependence of arising conditions (the many conditions each distinct, pervading one another and aiding one another, essence and function unobstructed), and divides Māyā as the many within differing essences and Sudhana as the many within the same essence. This is an instance of taking the text of this section into the ten mysteries.
The third is the thread of the divergent interpretations of the houses, each having its own track, recorded without judgment. The outline of this section: Chengguan makes six divisions (seeking in accord with the teaching · seeing, paying respect, and inquiring · displaying her own Dharma realm · the last three passages may be understood), Fazang makes six divisions and sets up separately a passage of displaying her own Dharma realm, Zhiyan makes seven divisions, and Li Tongxuan, within 〈入法界品〉, outlines it at length into eleven passages, above which stands further his outline of the ten gates of the eleventh ground, while his general judgment upon it is “the virtue of compassion and knowledge is accomplished and Samantabhadra’s practice is fulfilled,” taking Māyā as “the first good friend of the eleventh ground.” The glossing of Māyā’s name: Chengguan transmits Queen of the Gods, the Yanyi chao transmits illusion-craft and illusion-birth, Fazang transmits illusion-birth and Tipoduo, Zhiyan transmits pure and wondrous and illusion-transformation. Whether she is real or an emanation: Chengguan and Fazang each cite four clauses, which have been given above; the judgments at which each of them comes to rest are set apart above under ‘Chengguan’s Explicit Judgment’ and under Fazang’s matching to the five teachings, and are not listed here. The number of bodies in the calling to mind before the meeting: Chengguan makes it seventeen bodies, Fazang nineteen kinds. The number of the gates of the city of the mind: Chengguan, upon the eighty-fascicle witness, makes it thirty gates, while Fazang and Zhiyan, upon the sixty-fascicle witness, make it twenty-four kinds. The number of the bodies of the direct recompense: Chengguan, upon the eighty-fascicle witness, makes it forty bodies, Fazang, upon the sixty-fascicle witness, fifty-seven kinds of cloud of bodies of the Dharma realm, Zhiyan, upon the sixty-fascicle witness, fifty clauses. All these divergent interpretations are the settled accounts of the ancient worthies.
Chengguan’s Explicit Judgment
As for the outline of assignment to the stations itself, Chengguan had already laid down an explicit judgment of his own within the ten gates of the last assembly. He first records the two accounts handed down of old — some who merely gloss the text as it comes and match nothing to it, and some who match it all to the stations of the grounds — and then says “both have their reason; that is, since each single station is complete in many gates of the Dharma, how should the mind of a common man be forbidden to practice and seek the dharma of good friends? — and so not to match them has its reason.” And his words have a second half: “yet within what has no sequence of stations the sequence of stations is not hindered, and to display the stations is the constant rule, so that to match them is likewise no fault,” after which he takes the matching of the ancient worthies and sets up the five marks. So both accounts, matching to the stations and not matching, have their reason — and Chengguan himself takes the matching, and says why the matching is no fault. The scripture text itself sets forth no name of a station; to speak of “the conditions gathered and entering the real” in reading this section is to speak following Chengguan’s outline, and is not a judgment the scripture text makes of itself.
The forty-one have been walked through, and what is seen is a mother. The whole strength of this section is spent upon making it clear that that “being a mother” is not a simile — it is counted off name by name.
考據Apparatus
摩耶夫人是善財所參的第四十一友（自德雲比丘順數）。她之前的四十人，澄觀承古德科為「寄位修行相」——一友寄一位；自她起，科名轉為「會緣入實相」。澄觀於此下一總判：「然人雖十一，約法唯九，約會為十，初一為總、餘九為別故」〔T35n1735 0951a08〕，摩耶即那一個「總」。本節六千四百餘字，無偈頌。文之奇處有三：一是正主未出而先出三位伴友——主城神寶眼教三十門心城，身眾神蓮華法德等放光令善財得十眼，法堂羅剎鬼王善眼教十法十三昧與四求之方；二是善財所見的摩耶，是四十身之身雲，末以「非色」「非受」「非想」「非行」「離識」五句總收；三是摩耶自述之法門名「菩薩大願智幻解脫門」，其下所說全是「為母」——為現在毘盧遮那母、為過去諸佛母、為賢劫諸佛母，末以本生一段會通古今。澄觀於本節科分為六，而於末三科唯書「後三段可知」而不別釋，此三段疏文無逐句之釋。
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）；摩耶夫人＝卷七十六〔T10 0413c09〕–〔0417b16 前〕 |
| 澄觀《華嚴經疏》 | 大文第二會緣入實相之總科起〔T35n1735 0951a05〕，訖於天主光等別科前〔0952c08〕 |
| 澄觀《演義鈔》 | 覆按疏文分五〔T36n1736 0686a22〕–〔0687b21〕 |
| 法藏《探玄記》（六十華嚴疏） | 「下明會緣入實相知識」〔T35n1733 0483b15〕起 |
| 李通玄《新華嚴經論》 | 〈十地品〉平行段「以佛母摩耶為十一地初善知識」〔T36n1739 0868c04〕；本友正釋在〈入法界品〉，「第一正入當位法門中」〔T36n1739 1001a18〕起 |
| 智儼《搜玄記》 | 「此下第二會緣入實相」〔T35n1732 0102b13〕起 |
末會五相中之位——澄觀於〈入法界品〉末會立五相，本節為第二相之首：
「二從摩耶下九會十一人，明會緣入實相，即會前住等，成普別兩行契證法界故，初得幻智、後得幻住，該於中間如幻之緣，入一實故。」〔T35n1735 0918b09〕
澄觀之總科釋——本節之骨：
「自下大文第二，從摩耶下有十一人，明會緣入實相。謂會前諸位差別之緣，令歸一實法界，生於佛果，如摩耶生佛，故次明之」〔T35n1735 0951a05〕
「然人雖十一，約法唯九，約會為十，初一為總、餘九為別故。摩耶得智幻法門，末後亦得幻住，始終相會該於中間，總別圓融歸實無二故」〔0951a08〕
既已入實，何以更須十人？摩耶之後尚有十人，約會則為九。澄觀自設一問而自答：
「摩耶既會緣入實，何得更須十人？豈不向言總別相會，非別無以成總故」〔0951a11〕
「又顯是所會之緣，語十表其無盡，無盡之緣皆成摩耶之實德故」〔0951a13〕
六科——澄觀於總科之下判本節之文：
「今初總中，文亦具六。第一依教趣求，中二：初將詣觀成、後勝緣引導」〔T35n1735 0951a22〕
六科之逐一起處：①依教趣求〔0951a22〕②見敬諮問〔0951c13〕「見敬諮問，先見、次敬、後問。初中，先覩依、後見正」③示己法界〔0952a28〕「示己法界。於中三：初明體、二業用、三根源」④⑤⑥三科，澄觀唯書「後三段可知。第二」〔0952c08〕而不別釋——謙己推勝·指示後友·戀德禮辭三段，疏文無逐句之釋，經文則自具，見〔T10n0279 0417b08〕〔0417b11〕〔0417b14〕。
依教趣求之內分——勝緣引導三友：
「初城神顯教修心、次身眾神密加授法、三法堂羅剎教求友之方」〔T35n1735 0951b06〕
見敬諮問之內分——先覩依報（蓮華·樓觀·寶座）、後見正報（四十身·超勝身·身業）、次設敬、後諮問。
示己法界之內分——明體〔0952a28〕·業用〔0952b09〕·根源〔0952b27〕；業用復開四：
「一為現在遮那母」〔0952b10〕／「為賢劫千佛母，義通三世」〔0952b12〕／「結通橫竪無窮」〔0952b13〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 摩耶 | māyā（古德音寫作「摩耶」·此依所傳） | 本節「一心欲詣摩耶夫人所」〔T10n0279 0413c09〕 | 佛母之名。澄觀「今初摩耶，昔云天后，天后能生佛故」〔T35n1735 0951a25〕；《演義鈔》「新譯為幻術，故云昔也。亦云幻生，得幻智門故」〔T36n1736 0686b12〕；法藏「摩耶者，此云幻生」〔T35n1733 0483b22〕；智儼「摩耶夫人者，此方云清淨妙」〔T35n1732 0102b13〕，又「摩耶者，此名幻化」〔0102c14〕 |
| 大願智幻解脫門 | — | 本節「我已成就菩薩大願智幻解脫門，是故常為諸菩薩母」〔T10n0279 0415c16〕 | 本節之法門名。澄觀判「大」有願智二義、「幻」有二義〔T35n1735 0952b01〕；同一法門本節後文又作「菩薩大願智幻莊嚴解脫門」〔T10n0279 0416b04〕，一名二形皆底本自有 |
| 心城 | — | 本節「應守護心城，謂：不貪一切生死境界」〔T10n0279 0413c25〕 | 以城喻心。澄觀「心名城者，中有正覺法王，萬德所聚故」〔T35n1735 0951b10〕 |
| 主城神 | — | 本節「有主城神，名曰：寶眼」〔T10n0279 0413c22〕 | 守城之神；勝緣三友之首。六十本作「城天」，名同作寶眼〔T09n0278 0761c29〕 |
| 身眾神 | — | 本節「爾時，有身眾神，名：蓮華法德及妙華光明」〔T10n0279 0414a29〕 | 勝緣三友之次。六十本此位作「天名法妙德」〔T09n0278 0762a29〕 |
| 羅剎 | rākṣasa（古德音寫作「羅剎」·此依所傳） | 本節「時，有守護菩薩法堂羅剎鬼王，名曰：善眼」〔T10n0279 0414b14〕 | 勝緣三友之三。澄觀釋其職「能如是行，為護正法堂也」〔T35n1735 0951c08〕 |
| 十眼 | — | 本節「善財即得淨光明眼，永離一切愚癡闇故」〔T10n0279 0414b06〕以下十句 | 身眾神放光所加之益。澄觀「善財獲益，所謂十眼」〔T35n1735 0951b21〕 |
| 普納十方法界藏 | — | 本節「於其臺上，有一樓觀，名：普納十方法界藏」〔T10n0279 0414c16〕 | 依報樓觀之名。澄觀「智包無外，云普納十方」〔T35n1735 0951c23〕 |
| 色身 | — | 本節「現淨色身。所謂：超三界色身」〔T10n0279 0415a06〕以下 | 正報身雲之通名；本節此列凡四十身，末以五蘊之非總收 |
| 閻浮提 | jambu-dvīpa（古德音寫作「閻浮提」·此依所傳） | 本節「如我於此閻浮提中迦毘羅城淨飯王家」〔T10n0279 0415c17〕 | 娑婆之南洲；受生之處 |
| 迦毘羅城 | kapila-vastu（古德音寫作「迦毘羅」·此依所傳） | 同上 | 悉達太子誕生之城。澄觀「而晉經指在迦毘羅城，則顯常不滅矣」〔T35n1735 0951a27〕 |
| 賢劫 | bhadra-kalpa（古德音寫作「賢劫」·此依所傳） | 本節「如此世界賢劫之中」〔T10n0279 0416b12〕 | 現在住劫之名；本節於此逐名列諸佛 |
| 樓至 | — | 本節「如是乃至樓至如來，在賢劫中，於此三千大千世界，當成佛者，悉為其母」〔T10n0279 0417a05〕 | 賢劫最後一佛之名；本節以之收前列諸佛名 |
| 毘盧遮那 | vairocana（古德音寫作「毘盧遮那」·此依所傳） | 本節「轉輪王者，今世尊毘盧遮那是」〔T10n0279 0417a29〕 | 本經之教主。六十本此處作「盧舍那佛是也」〔T09n0278 0764c24〕 |
| 天主光 | — | 本節「其王有女名：天主光」〔T10n0279 0417b12〕 | 所指後友之名；本節之末友 |
三、譬喻·修辭
(一) 心城之喻——三十門。本節最長之一組修辭，是以「城」喻「心」。三十門句句同式，皆作『應某某心城，謂某某』。所守所治之事逐門不同，而喻體始終是一座城——守護·莊嚴·淨治·清涼·增長·嚴飾·照耀·增益·堅固·防護·廓徹·善補·扶助·廣大·善覆·寬廣·開門·密護·嚴肅·決定·安立·瑩徹·部分·住持·富實，末五門轉為『應令心城某某』與『應知心城某某』。城之為喻取其有主、有備、有守、有開，故澄觀直指其所以名城「心名城者，中有正覺法王，萬德所聚故」〔T35n1735 0951b10〕。門數之判，澄觀就八十本作三十門並分為三段：
「有三十門，分三：初有十二門明十度行，初後合二、中八各一」〔T35n1735 0951b11〕
「次扶助成，十一句，即初地淨治地法十種勝行。文少不次而數全足」〔0951b12〕
「七句，福智圓滿，初二是福、後五是智。智中，前三權、後二實」〔0951b17〕
十二加十一加七，正合底本三十門之數。六十本此段作二十四門，法藏「二教守心城，有二十四種，一一各初勸所作、後釋作所以」〔T35n1733 0483c20〕，智儼「教行法中有二十四句」〔T35n1732 0102c14〕——二家所據為六十本，其數與八十本不同。
(二) 光明網之喻。身眾神「從其耳璫放無量色相光明網」〔T10n0279 0414b03〕，以網喻光——網有經緯故能遍、能收。此光「右遶世間，經一匝已，然後還來，入善財頂」〔0414b05〕，出而復返，返而入頂，是一往一還之圓形修辭。所得之果即十眼，眼與光相應。
(三) 四十身之排比。正報一段四十句，句句同式，皆作『某某色身，某某故』——前半是名、後半是所以。四十身中，或唯就事而立（如「普周遍色身，等於一切眾生數故」〔T10n0279 0415a08〕），或唯就理而立，或事理交徹。澄觀於此下一分判：
「今初，有四十身，於中或唯約事，如普遍色身；或唯約理，如十二、十三不生不滅身，以本無生起，滅亦不為滅故」〔T35n1735 0952a08〕
「或事理交徹，如第三十二、三十五無生不生色身，以事顯理故」〔0952a10〕
(四) 五蘊之非——以否定作總收。四十身列畢，經文不以肯定句收，而以五句否定收之：「如是身者，非色，所有色相如影像故」〔T10n0279 0415b02〕、「非受」、「非想」、「非行」、「離識，菩薩願智空無性故」〔0415b05〕。前四句作「非」，末句獨作「離」，是句式之微轉。澄觀判此段「明其通體，謂離有取蘊故」〔T35n1735 0952a14〕。
(五) 腹容十方而身不廣大——大小相即之修辭。摩耶自述其身「量同虛空」而「形量雖不逾本」〔T10n0279 0416a05〕，又述諸菩薩於其腹中「或以三千大千世界而為一步」〔T10n0279 0416a21〕，末以一句收之：「雖我腹中悉能容受如是眾會，而身不廣大亦不迫窄」〔0416a27〕。不廣大者不隨所容而增，不迫窄者不隨所容而礙。澄觀就此句下之「非一處住」「非多處住」立四重轉語〔T35n1735 0952b23〕。
(六) 賢劫諸佛逐名之列。『為母』一義，經文不以一句了之，而自拘留孫佛、拘那含牟尼佛、迦葉佛、今世尊釋迦牟尼佛起，次舉未來彌勒，再以「如是次第」引出師子佛以下逐名之列——底本此列一百九十三名，末以「如是乃至樓至如來」〔T10n0279 0417a05〕收之。以逐名代總說，是本節最重之一筆：所謂為母，不是一個譬喻，是一名一名數過去的。
(七) 本生之倒述。末段答「經今幾時」，不順說而倒說——先設久遠之劫名、世界名、四天下名、王城名、輪王名、道場名、道場神名、菩薩名、惡魔名，鋪至助降魔、成正覺、發願為母，然後才回身一問：「彼道場神豈異人乎？我身是也」〔T10n0279 0417a28〕。設謎在前，解謎在後，是本生文常式，而此處所會之古今是佛母與佛之關係。
四、異譯對勘
本節經文要句之漢譯校本：實叉難陀 T279（底本·卷七十六）· 佛馱跋陀羅 T278（晉譯六十華嚴〈入法界品第三十四〉·卷五十七）· 般若 T293（貞元四十華嚴〈入法界品〉）。三本並列，全錄不判。
句一 趣求之起
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，善財童子一心欲詣摩耶夫人所，即時獲得觀佛境界智 | T10n0279 0413c09 |
| 佛馱 T278 | 爾時，善財童子作如是念 | T09n0278 0761c17 |
| 般若 T293 | 爾時，善財童子一心欲往親近佛母摩耶夫人 | T10n0293 0797b22 |
異文所繫：(甲) 80 於趣求之時即「獲得觀佛境界智」，40 作「即時獲得微細觀察諸佛境界無邊正智」〔T10n0293 0797b23〕，60 此處無得智之句。(乙) 40 於摩耶之上加「佛母」二字為稱，80／60 皆唯稱其名。誌錄不判。
句二 主城神之現
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 有主城神，名曰：寶眼，眷屬圍遶，於虛空中而現其身 | T10n0279 0413c22 |
| 佛馱 T278 | 時，有城天，名曰寶眼，眷屬圍遶，在虛空中 | T09n0278 0761c28 |
| 般若 T293 | 善財童子作是念時，有主城神名曰寶眼 | T10n0293 0797c11 |
異文所繫：80／40 作「主城神」，60 作「城天」；三本名皆作「寶眼」。誌錄不判。
句三 心城之首門
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 應守護心城，謂：不貪一切生死境界 | T10n0279 0413c25 |
| 佛馱 T278 | 應守護心城，離生死故 | T09n0278 0762a02 |
| 般若 T293 | 汝應善巧守護心城，謂不貪一切生死境界 | T10n0293 0797c15 |
異文所繫：三本句式一致而繁簡不同——60 之釋句最簡（四字），80 次之，40 於勸句上加「善巧」二字。門數亦異：三本逐字數之，80 為三十門，60 為二十四門，40 亦為三十門。誌錄不判。
句四 心城之末門
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 應知心城如幻，謂：以一切智了諸法性 | T10n0279 0414a22 |
| 佛馱 T278 | 應知心城如幻，入一切智正法城故 | T09n0278 0762a23 |
| 般若 T293 | 應知心城如幻，謂以一切智了諸法性 | T10n0293 0798a15 |
異文所繫：三本末門同以「如幻」收——80 與 40 所釋同作「以一切智了諸法性」，60 別作「入一切智正法城故」；80 於「謂」下有冒號，40 無。誌錄不判。
句五 法門名（謙己句）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 我唯知此菩薩大願智幻解脫門 | T10n0279 0417b08 |
| 佛馱 T278 | 我唯知此大願智幻法門 | T09n0278 0764c29 |
| 般若 T293 | 我唯知此菩薩大願智幻莊嚴解脫門 | T10n0293 0802b14 |
異文所繫：三本皆有「大願智幻」四字，而後綴異——80 作「解脫門」，60 作「法門」，40 作「莊嚴解脫門」。底本自身於前文亦作「菩薩大願智幻莊嚴解脫門」〔T10n0279 0416b04〕，與 40 同形。誌錄不判。
句六 本生之劫名與世界名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時有劫名：淨光，世界名：須彌德 | T10n0279 0417a13 |
| 佛馱 T278 | 有劫名淨光明，有世界名曰妙德須彌山王 | T09n0278 0764c09 |
| 般若 T293 | 爾時有劫，名為淨光，世界名須彌德 | T10n0293 0802a15 |
異文所繫：劫名 80 與 40 同作「淨光」·60 作「淨光明」；世界名 80 與 40 同作「須彌德」·60 作「妙德須彌山王」。同段其餘專名之異：四天下 80 作「師子幢」·40 作「香風威德師子幢」〔T10n0293 0802a18〕，60 於此不出四天下之名，唯言「彼四天下中有八十億大王之都」〔T09n0278 0764c12〕；王城 80 作「自在幢」·60 作「智幢」·40 作「最勝具足幢」〔T10n0293 0802a19〕；輪王 80 作「大威德」·60 作「勇盛」〔T09n0278 0764c14〕·40 作「勇猛精進大威德」〔T10n0293 0802a20〕；道場 80 作「滿月光明」·60 作「月光明」〔T09n0278 0764c15〕·40 作「種種妙色光」〔T10n0293 0802a21〕；道場神 80 作「慈德」·60 作「慈妙德」〔T09n0278 0764c16〕·40 作「吉祥眼」〔T10n0293 0802a22〕；菩薩名 80 與 60 同作「離垢幢」〔T09n0278 0764c16〕·40 作「無垢幢」〔T10n0293 0802a22〕；惡魔 80 與 40 同作「金色光」·60 作「金剛光明」〔T09n0278 0764c17〕。誌錄不判。
句七 會通古今
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 彼道場神豈異人乎？我身是也。轉輪王者，今世尊毘盧遮那是 | T10n0279 0417a28 |
| 佛馱 T278 | 彼道場神，豈異人乎？我身是也。轉輪王者，盧舍那佛是也 | T09n0278 0764c23 |
異文所繫：所會之佛，80 作「毘盧遮那」·60 作「盧舍那」——此為二本全經通例之異，非本段獨有。誌錄不判。
句八 諸佛將成佛時之放光處
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 皆於𪗇中放大光明，來照我身及我所住宮殿屋宅 | T10n0279 0417b06 |
| 般若 T293 | 皆於臍中出現種種廣大光明，來照我身 | T10n0293 0802b12 |
| 佛馱 T278 | 復次，善男子！現在、過去、十方、無量、無邊諸佛，放大光明來照我身、宮殿、住處者 | T09n0278 0764c27 |
異文所繫：放光之處，80 用一造字作「𪗇」，其字義即臍而字形照留不作正規化；40 作「臍」；60 此句無放光處之字而唯言「放大光明」。澄觀所釋依有處之本，云「臍中放光者，生長同氣之所，表佛佛皆從無二理生故」〔T35n1735 0952c07〕。誌錄不判。
句九 指示後友
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 於此世界三十三天，有王名：正念，其王有女名：天主光 | T10n0279 0417b11 |
| 佛馱 T278 | 有王名正念王，有童女名天主光 | T09n0278 0765a05 |
| 般若 T293 | 此三十三天，有王名具足正念 | T10n0293 0802c05 |
異文所繫：王名 80／60 作「正念」·40 作「具足正念」；女名三本同作「天主光」，而 60 稱之為「童女」。誌錄不判。
句十 法堂羅剎之名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 時，有守護菩薩法堂羅剎鬼王，名曰：善眼，與其眷屬萬羅剎俱 | T10n0279 0414b14 |
| 佛馱 T278 | 有守護菩薩法堂羅剎鬼王，名曰善眼 | T09n0278 0762b13 |
| 般若 T293 | 時有守護菩薩法堂羅剎鬼王，名曰妙眼，與其眷屬萬羅剎俱 | T10n0293 0798b19 |
異文所繫：其職三本同作守護菩薩法堂，其名 80／60 作「善眼」·40 作「妙眼」〔T10n0293 0798b19〕。眷屬 80 與 40 同作萬羅剎，60 別出其家屬，作「與妻子俱，一萬羅剎眷屬圍遶」〔T09n0278 0762b13〕。誌錄不判。
句十一 正報色身之列
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 現淨色身。所謂：超三界色身，已出一切諸有趣故 | T10n0279 0415a06 |
| 佛馱 T278 | 具淨色身、出三世間色身、一切世間對現色身 | T09n0278 0762c29 |
| 般若 T293 | 現淨色身，所謂：超三界色身，已出一切諸有趣故 | T10n0293 0799a24 |
異文所繫：80 與 40 之列，句句先出身名、後繫所以；60 之列前半唯出身名而不繫所以，其後半始各繫之，如「不去色身，於一切趣無所滅故」〔T09n0278 0763a09〕。身數之判，澄觀就八十本作四十身，法藏就六十本作「有五十七種法界身雲」〔T35n1733 0484a26〕，智儼就六十本作「初文合有五十句」〔T35n1732 0102c28〕。誌錄不判。四十本之列逐字數之為四十六身，較八十本多六：「廣大力色身，令諸眾生具福德故」〔T10n0293 0799a27〕、「住安樂色身，親近見聞得安樂故」〔0799b03〕、「無斷盡色身，究竟普見如虛空故」〔0799b04〕、「大威德色身，滅除眾生虛妄法故」〔0799b05〕、「無依色身，願度世間故」〔0799b17〕、「離虛妄色身，永離眾生虛假法故」〔0799b22〕；餘四十身名同而所以之詞小異，如四十本「無分別色身，但隨眾生心願起故」〔0799b21〕對八十本「無分別色身，但隨眾生分別起故」〔T10n0279 0415a29〕。
五、宗義之經據〔眼〕
(一) 會緣入實——四十一人之緣，歸一實法界。本節是〈入法界品〉末會五相之第二相之首。澄觀立此相之義，繫於「會緣」二字：
「二從摩耶下九會十一人，明會緣入實相，即會前住等，成普別兩行契證法界故，初得幻智、後得幻住，該於中間如幻之緣，入一實故。」〔T35n1735 0918b09〕
於本節科起處復申一遍，並以摩耶生佛立其次第之所以：
「自下大文第二，從摩耶下有十一人，明會緣入實相。謂會前諸位差別之緣，令歸一實法界，生於佛果，如摩耶生佛，故次明之」〔T35n1735 0951a05〕
(二) 約會為十——總別之分。十一人而約會為十，初一為總、餘九為別，此判即本節之科名「總」之所出：
「然人雖十一，約法唯九，約會為十，初一為總、餘九為別故。摩耶得智幻法門，末後亦得幻住，始終相會該於中間，總別圓融歸實無二故」〔T35n1735 0951a08〕
其所以既總而不廢別，澄觀自問自答：「摩耶既會緣入實，何得更須十人？豈不向言總別相會，非別無以成總故」〔0951a11〕；又「又顯是所會之緣，語十表其無盡，無盡之緣皆成摩耶之實德故」〔0951a13〕。
(三) 等覺却入重玄門。澄觀就本節之位別下一義門，繫於等覺與入俗：
「又此一相義當等覺，等覺方能親生佛故。等覺却入重玄門中，故有十人多明入俗」〔T35n1735 0951a15〕
九別友之次第，澄觀亦以此一線貫之，末歸於幻住：「始末皆幻，方知諸緣體虛即實」〔0951a21〕。
(四) 大願智幻之四字——澄觀分為二義又二義。法門名之釋，是本節義理之心：
「今初，大有二義：一願大，願為一切諸佛母故；二智大」〔T35n1735 0952b01〕
「一權智，即能起大願、能成幻事；二實智，即是般若，生佛真身」〔0952b02〕
「幻亦二義：一願智體虛當相名幻故」〔0952b03〕
「二者即智所作生佛之義，謂於己身不壞小而廣容，若於佛身無生起而現起」〔0952b06〕
末以普賢文殊二門收之：「又願收普賢、智收文殊，皆入大幻，同為般若，亦名佛母」〔0952b07〕。《演義鈔》就此更分別願與通願：「上約別願，今是通願，無願不收」〔T36n1736 0687b06〕，又「願智相融皆是大幻，成不共般若，故生佛也」〔0687b07〕。
(五) 非一處住、非多處住——四重轉語。摩耶自言其身「本來無二，非一處住，非多處住」〔T10n0279 0416b03〕，澄觀於此三句下四重釋：
「本來無二者，稱一性故。非一處住者，體周遍故。非多處住者，不如事故」〔T35n1735 0952b22〕
「又上句不壞多故，下句不壞一故。又上句理如事故，下句事如理故。又一與多相即入故。此並釋中智幻之義」〔0952b24〕
《演義鈔》就此更配十玄之門，云「不壞小而廣容」即廣狹無礙門〔T36n1736 0687b04〕。
鈔復就「非一處住」「非多處住」二句立四釋：「第一唯就體上以辯雙非，故非多」〔0687b11〕、「第二對約不壞性相說，上句不壞相、下句不壞性」〔0687b13〕、「第三對約事理相如說，相如即無礙之義耳，亦是事理相遍」〔0687b15〕、「第四對唯約於事互相融說，即事事無礙義」〔0687b16〕。
(六) 住體遍應——摩耶與善財之互現。善財見摩耶之身數而自現爾許身，澄觀判此為「設敬，自道已深故，現身等彼。上二並是住體遍應」〔T35n1735 0952a24〕。《演義鈔》復以緣起相由三義釋「住體遍應」：
「然此即緣起相由門中三義：一諸緣各異義、二互遍相資義、三體用無礙義」〔T36n1736 0687a21〕
「然上摩耶萬類殊應，即異體中多。今此善財一類之身，遍對摩耶，即同體中多」〔0687a24〕
澄觀明判
寄位之科是澄觀承古德而立，非經文自標；而澄觀於立此科處，自下明判，先錄古來二說，次判二說之分寸：
「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失」〔T35n1735 0918b04–b07〕
摩耶是實是化一事，澄觀亦於四句之後自下一判，非持平之語：
「皆帶方便。約此宗說，即法界實德人法圓融」〔T35n1735 0951b01〕
二處皆澄觀自說之判語，故別立此節，不入誌錄不判之列。自本節起，寄位之名轉為會緣入實之名，其判即承前判而立。
(七) 三友之表。正主未出而先出三友，澄觀各繫其職：「初城神顯教修心、次身眾神密加授法、三法堂羅剎教求友之方」〔T35n1735 0951b06〕。城神一段，澄觀更下一語「正以言教城神令護心城，是知無有一事非法門矣」〔0951b09〕。羅剎所答四求，澄觀判為四法：「有四法：一以友無不在故、二以法為體故、三身同友遍故、四智與境合故，如夢如影」〔0951c09〕，又「又前三即離境界相，四則離心緣相。求善友者，幸思此言」〔0951c11〕。
(八) 於境不捨離——澄觀引《央掘經》為證。十三昧中「於一切境界不捨離不缺減三昧」〔T10n0279 0414b26〕一句，澄觀以凡夫·二乘·權教三對顯圓修之義，並引經作證：
「後示三昧釋中，於境不捨離等者，凡夫染境，二乘捨境，權教縱觀空有互陳，並為缺減。若圓修者，觸目對境窮盡法源，不取不捨故」〔T35n1735 0951b29〕
「摩訶衍者，所謂彼眼根，於諸如來常，了了分明見，具足無減修」〔0951c03〕
(九) 依報之表——蓮華·樓觀·寶座。善財所見之依報三重，澄觀逐重立表：
「初明蓮華所證法界。自性無染，故曰蓮華。無明既開，不離心內，如從地涌」〔T35n1735 0951c18〕
「下明臺上樓觀。謂能證權實二智，依於所證而重現故。智包無外，云普納十方。總攝五位自分勝進，故云千柱行列」〔0951c22〕
「即智體自空，故云樓中有座。空具性德，故廣顯莊嚴」〔0952a02〕
(十) 身業之十度。摩耶身業一段，澄觀判為十度之行，並指其序之一異：「先明十度行，唯精進在於忍前，餘皆如次」〔T35n1735 0952a17〕；末段則「明二嚴行。未為佛母者，是其本行故」〔0952a23〕。
(十一) 為母者二——願母與智母。本生一段之末，澄觀分生時之母與成道時之母：
「五結會古今。六為母普周。前來為生時之母，即是願母；此明為成道時母，即智母矣」〔T35n1735 0952c05〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735 ·《演義鈔》T36n1736（八十華嚴逐文·主）
科：「今初總中，文亦具六。第一依教趣求，中二：初將詣觀成、後勝緣引導」〔T35n1735 0951a22〕
釋名：「今初摩耶，昔云天后，天后能生佛故。權教中說生佛七日命終生天，而晉經指在迦毘羅城，則顯常不滅矣」〔T35n1735 0951a25〕
是實是化之四句：「然說摩耶，或云是實非化、或云是化非實、或云亦化亦實、或云非化非實，皆帶方便。約此宗說，即法界實德人法圓融」〔T35n1735 0951a29〕
十七身與四十身之配：疏就念前段判「初總念勝德，已能闇合願智幻門」〔0951b03〕、「別念一十七身，唯普眼見，冥契下文天后所現」〔0951b04〕；《演義鈔》就此明配之法「疏但總意，若別配之，此十七身攝下經中四十身」〔T36n1736 0686b17〕。
十一心之釋：「今初，釋中有十一心：一直、二悲、三智、四進、五信、六深、七慈、八淨、九益、十巧、十一常」〔T35n1735 0951b27〕——十法之釋文而列十一心。
教求友之方之三分：「教求友之方。於中三：初教、次問、後答」〔T35n1735 0951b24〕、「先教十法增其智、後示三昧息其亂，各有標、釋、結」〔0951b25〕
十眼之判：「善財獲益，所謂十眼」〔T35n1735 0951b21〕、「言不思議身者，十身無礙故。佛平等者，佛佛同故」〔0951b22〕
受行其教之躡前：「近躡羅剎之言，遠通前三勝友，以前二神並未有答故，即由前三位調練故，得覩斯勝報」〔T35n1735 0951c15〕
正報二分：「先明萬類難思身、後明一類超勝身」〔T35n1735 0952a06〕、「明其通體，謂離有取蘊故」〔0952a14〕、「明一類超勝身，約唯女故」〔0952a15〕
諮問之敘文殊：「敘文殊等者，若約等覺，則因位極故；若約會緣，從初發心，一一善友皆是所會之緣，同入比故」〔T35n1735 0952a26〕
業用四分與毛光五相：「第一毛光為先相，於中五：一光入身；二光現變；三見八相；四現因果；五令身難思，謂不大而容十方故」〔T35n1735 0952b15〕、「一眷屬翼從、二菩薩現通、三光明息苦、四現變入胎、五入已遊步」〔0952b19〕、「腹包眾海難思」〔0952b21〕
根源六段：「辨法根源，先問、後答。答中六：一輪王久遠」〔T35n1735 0952b27〕、「言非後身菩薩所知者，顯唯佛知非但久遠，亦顯時無時相，佛智契故」〔0952b29〕、「三聖帝助降，表智王助體，本覺現故。此時已得菩薩神通，明今始成，非實始也」〔0952c02〕、「四場神興願，智假慈興，故神生子想」〔0952c04〕
末三科：「後三段可知。第二」〔T35n1735 0952c08〕——謙己推勝·指示後友·戀德禮辭三段疏文未別立科名逐句釋。
法藏《探玄記》T35n1733（六十華嚴疏）
科名與所以：「下明會緣入實相知識。謂會前諸位差別之緣，令歸平等一實法界，生於佛果，如摩耶生佛，故次明也」〔T35n1733 0483b15〕
人數之判：「此中有十人，分之為二：初一是總、餘九是別」〔T35n1733 0483b17〕
釋名：「摩耶者，此云幻生。菩薩夫人者，梵名提婆多，正翻應名天后，古人就義名曰夫人」〔T35n1733 0483b22〕
七日命終之難與答：「問：餘經論說，摩耶生佛，七日命終，生忉利天。云何此中指迦毘羅城？答：化相示滅，實報常存」〔T35n1733 0483b24〕
五教四句：「又摩耶等諸眷屬，若小乘中是實非化；若始教大乘中是化非實；若終教中亦實亦化，謂實是大菩薩示現為化故；若頓教中非實非化，以即相無相故；若圓教中竝是法界實德，是人亦是法門故」〔T35n1733 0483b29〕
六科：「第二依教趣入中六：初辭前、二念後、三引導、四見勝、五致敬、六申請」〔T35n1733 0483c11〕
十九身：「下別念其身有十九種」〔T35n1733 0483c14〕
三伴友：「下明伴善知識方便引導，於中三：初城天教守心城、二妙德天讚德加持、三羅剎王教令起行」〔T35n1733 0483c17〕
心城門數：「二教守心城，有二十四種，一一各初勸所作、後釋作所以」〔T35n1733 0483c20〕
妙德天讚德加持與十種眼：「三善財獲益，於中得十種眼，一一各先標眼名、後顯眼義」〔T35n1733 0484a01〕
羅剎教十法之十心：「初教十法得近知識，初總、次別、後結」〔T35n1733 0484a04〕、「別中，一直心；二悲心；三智心；四不退心；五堅信心；六深心，觀性故；七大心，普覆故；八廣心，了法界故；九巧心，應病與藥故；十常心，行不斷故」〔0484a05〕
教十三昧之所以：「見善知識者，以入三昧，知佛菩薩平等法身故。又依三昧，得見諸佛菩薩故。又以摩耶是三昧境故」〔T35n1733 0484a08〕
教求善知識之所以：「以摩耶所在遍十方，故令禮十方求也」〔T35n1733 0484a13〕
見依報之所以：「前城天等三位，調鍊善財令心至徹、慧眼得開，方見摩耶實報境界故」〔T35n1733 0484a17〕
五十七種法界身雲：「就正見中有五十七種法界身雲，分三：初二十種直列身名」〔T35n1733 0484a25〕
身業十波羅蜜行：「謂此身雲能增長眾生十波羅蜜行。然不次第」〔T35n1733 0484b02〕
示己法界四分：〔T35n1733 0484b13〕「第四大段「答言」〔0484b14〕下示己法界。於中四：一標名體、二明業用、三辨根原、四結自分」
大願智幻之釋：「大願者，宿願力，由此生生常為佛母」〔T35n1733 0484b15〕、「大智者，即般若為母也」〔0484b17〕、「幻者，是願智所作生佛之義，謂於己身不壞小而廣容，於佛身實無生而現生」〔0484b17〕、「天竺本云：我住菩薩解脫名大願智幻莊嚴矣」〔0484b19〕
辨根原六段：「答中六：一往時輪王；二臨欲成佛，魔來惱亂；三輪王降魔，菩薩成佛；四願為其母，復供多佛；五結會古今，常為其母；六廣顯過現為十方佛母」〔T35n1733 0484c03〕
科段之結界：「會緣入實相知識中總門竟」〔T35n1733 0484c07〕
李通玄《新華嚴經論》T36n1739（表法異軌）
位次與表法（〈十地品〉平行段）：「以佛母摩耶為十一地初善知識，能生一切諸佛為表。母是悲位、佛是智故，以悲生智故，云摩耶生佛故，得幻生法門」〔T36n1739 0868c04〕
總判（同段）：「此明悲智德成、普賢行滿故，明其進修次第如是安立」〔T36n1739 0868c06〕
十一地十門之科（〈入法界品〉本友正釋段）：「一摩耶夫人，明從悲起智幻生諸行成佛利生門」〔T36n1739 1001a03〕——十門之首即本節，其次即天主光。
本友正入長科十一段：〔T36n1739 1001a18〕「第一正入當位法門中，從「爾時善財童子」〔1001a18〕已下，長科為十一段」。十一段之科名逐字為：「明善財勝進入十一地門分」〔1001a20〕·「明善財歎摩耶夫人身之體相自在分」〔1001a22〕·「明主城神為善財說主治心城法門分」〔1001a24〕·「明身眾神歎摩耶夫人身，摩耶夫人於耳璫放光入善財身分」〔1001a26〕·「明羅剎王為善財說十種親近善知識法分」〔1001a29〕·「明羅剎王為善財說十三昧法，令善財常親近善知識分」〔1001b02〕·「明善財見羅剎王為說禮敬十方求善知識法，復為說觀身心如夢如幻法，得見摩耶夫人蓮花及座樓閣莊嚴分」〔1001b05〕·「明善財見摩耶夫人如幻色身，遍周十方一切眾生前分」〔1001b17〕·「明摩耶現超過一切諸色相身遍周剎海，善財亦現等爾許身前合掌敬禮申請所求及得證入諸三昧門分」〔1001b20〕·「總明摩耶答善財所問法門」〔1001b25〕·「明答善財所問得此解脫久如分」〔1001b28〕。
三友為前方便：「已上三眾神是入此十一地前方便」〔T36n1739 1001b07〕、「摩耶耳璫放光入善財身者，明入教光三昧。耳主教音」〔1001b13〕
總相三法：「夫摩耶夫人總相中以三法而成，別相中以等佛數眾生數行門而得其名」〔T36n1739 1001b29〕、「三法者，一以一切諸佛眾生平等無相自體清淨法身妙理為體」〔1001c02〕
十大願門：「云何方便？其方便有十大願門，如願修學」〔T36n1739 1001c10〕——其下逐願而列，首願作「一願初始發心時起等一切眾生數慈悲大願，皆當救度一切眾生令出三界苦中皆令成佛」〔1001c11〕，中間八願依次為「二願承事恭敬供養十方一切諸佛無空過者」〔1001c13〕、「三願於諸世界中所生之處，有德藝過己之人奉事修學」〔1001c14〕、「四願恒以四念處觀隨病治之，立四正懃成就根力」〔1001c17〕、「五願恒以七覺分不離心首長諸正慧，照十二緣生成大智海」〔1001c18〕、「六願恒以八正道行無始無終常現在前」〔1001c19〕、「七願自己正道現前常住世間，利益人天一切六道眾生」〔1001c20〕、「八願於菩薩五位行門明知法則」〔1001c23〕、「九願常念本願風輪以持本智，鼓揚無邊諸波羅蜜行」〔1001c26〕，末願作「十願常以大慈大悲身起一切智、如理遍周法界大智，普照不遺，一切平等普賢」〔1001c28〕
求友之教與依報表法：「如善財得羅剎王，為說求善知識法」〔T36n1739 1002b01〕、「令達其教，達性達相如影通同無二，便入智幻生門」〔1002b07〕、「初見蓮花從地涌出者，以自性清淨法身為地體，一切萬行蓮花從此生故」〔1002b09〕
得法久近與本生降魔：「摩耶答言善男子乃往古世過不可思議非最後身菩薩神通道眼所知者，唯佛能知故」〔T36n1739 1002c01〕、「意明不可以時分知，不可以劫數度也」〔1002c03〕、「道場神於彼王而生子想者，明破見由智，起行化俗由悲，明此位智由慈悲所生故，觀智如子」〔1003a09〕
臍中放光之表：「明臍處身之中，一切眾生生長之際，此處是含生生長之藏」〔T36n1739 1003a22〕、「今臍中放光者，表受生之元始」〔1003a26〕、「成智之中，即眉間毫相是。成大悲之中，即臍中是故」〔1003b03〕
推德昇進三門：「我唯知此菩薩大願智幻解脫者，明推德昇進」〔T36n1739 1003b11〕、「推德昇進中有三門：一示善友之處，云在三十三天」〔1003b12〕、「有女名天主光者，表無作智中慈悲無染性任用利物也」〔1003b18〕
智儼《搜玄記》T35n1732
釋名與科名：「摩耶夫人者，此方云清淨妙。此下第二會緣入實相，所以將夫人，表此為性實，能成究竟覺」〔T35n1732 0102b13〕
別出一名：「摩耶者，此名幻化」〔T35n1732 0102c14〕
七分科：「二依教趣入中但有七：一辭略無念前法及所至處，無意可知」〔T35n1732 0102b24〕
三知識之表：「二有三知識，其意云何？初表所知法、次表能知智、三表方便相」〔T35n1732 0102c07〕
心城句數：「教行法中有二十四句」〔T35n1732 0102c14〕
第二知識四分：「第二知識有四：初天神歎夫人、二光照諸佛依正、三智光入善財頂、四善財獲益」〔T35n1732 0102c16〕
十法之第九第十句：〔T35n1732 0102c21〕「能親近知識十法中，前八可知，「善對治」〔0102c22〕下第九句，「順善知識」〔0102c22〕下第十句」
見依報見正報：「三見依報，有四：初見華臺、二見樓觀、三見寶坐、四明眷屬行相」〔T35n1732 0102c23〕、「初文有四，謂為益現色、二順法成似、三相實說空、四勝二乘故現色。初文合有五十句」〔0102c26〕
善財行修入實五分：「五善財行修入實，文有五：初見夫人牒前所見身相」〔T35n1732 0102c29〕
正入法界之自分四：〔T35n1732 0103a04〕「自分中有四：初辨法門名、二「得此法門」〔0103a05〕下辨法用、三「白言」〔0103a06〕下明法因緣久近、四「我唯」〔0103a06〕下結也」
法門用三分：「第二法門用中有三：初局，文分有四」〔T35n1732 0103a06〕
得法久近三分：「三得法久近中有三：初問。次答，此文有三：初本身獲益，有二，釋、結也」〔T35n1732 0103a18〕
舉廣顯略與仰推：〔T35n1732 0103a21〕「三「復次善男子」〔0103a21〕下舉廣顯略也。仰推三，可知」
誌錄不判
本節之科，澄觀作六分（依教趣求·見敬諮問·示己法界·後三段），法藏作六分（辭前·念後·引導·見勝·致敬·申請）而別立示己法界一段，智儼作七分（辭·念後方便·見依報·見正報·善財同彼·敬儀·述本因由請問法門），李通玄於〈入法界品〉本友正入之科長分為十一段，其上復有十一地十門之科——四家之分數與所依之骨俱異。摩耶之釋名，澄觀傳「天后」，《演義鈔》傳「幻術」與「幻生」，法藏傳「幻生」，又傳梵名「提婆多」而正翻為「天后」，智儼傳「清淨妙」與「幻化」。摩耶是實是化，澄觀與法藏各舉四句，其句已見上；二家各自所歸之判語，別見上『澄觀明判』與法藏五教之配，不入此節之列。位次之名，澄觀作「會緣入實相」之總，智儼作「第二會緣入實相」，李通玄作「十一地初善知識」——三家名異而所指同一科段。念前之身數，澄觀作十七身，法藏作十九種。心城之門數，澄觀就八十本作三十門，法藏與智儼就六十本作二十四種。正報身數，澄觀就八十本作四十身，法藏就六十本作五十七種法界身雲，智儼就六十本作五十句。此諸異釋皆古德成說，誌錄之。
七、互讀·承衍
本節之文，承衍繫鏈皆自古德已行之互讀直回：
- 智儼《華嚴經孔目章》T45n1870：善知識序次表列本節為第四十二——「四十一釋迦女名瞿夷 四十二名摩耶夫人」〔T45n1870 0589b09〕。此為序次之錄，非釋義。同書別處一見「母名摩耶」〔0587b11〕，屬釋迦本生事之敘，非本節之釋。
- 《央掘經》句：澄觀證「於境不捨離」之圓修所引——「摩訶衍者，所謂彼眼根，於諸如來常，了了分明見，具足無減修」〔T35n1735 0951c03〕；《演義鈔》復展其原文以覆按疏義〔T36n1736 0687a02〕。此為澄觀自舉之教證，非另掘他典。
- 《演義鈔》覆按疏文之五分：鈔判疏此段之文為五（總科釋·料揀·解妨難·別示義門·總釋諸會）並逐一牒釋，其中以九別友所得之法門逐一對疏語，如「初天主光且須正念無失」一句，鈔繫之於彼友之法門名〔T36n1736 0686a28〕。
- 十玄之門：《演義鈔》以「不壞小而廣容」配廣狹無礙門〔T36n1736 0687b04〕，以「無生起而生起」配事理無礙門〔0687b05〕，並以緣起相由三義釋住體遍應〔0687a21〕——誌錄不判。
- 法藏《華嚴經旨歸》T45n1871：全檔檢「摩耶」0 命中〔查無〕。
- 華嚴宗論：《華嚴一乘教義分齊章》T45n1866 ·《華嚴一乘十玄門》T45n1868 ·《華嚴法界玄鏡》T45n1883 三典檢「摩耶」皆 0 命中〔查無〕。
- 唯識軸：成唯識論 T31n1585 · 攝大乘論 T31n1594 · 瑜伽師地論 T30n1579 · 解深密經 T16n0676 · 十地經論 T26n1522 五典檢「摩耶」皆 0 命中〔查無〕。本節非〈十地品〉，不另立唯識繫鏈。
八、校本定位
- 實叉 T279（底本）：摩耶夫人一節〔T10n0279 0413c09〕起（卷七十六）–〔0417b16 前〕訖。將詣觀成與十八身之念 0413c09–c22 · 主城神現 0413c22–c24 · 心城三十門 0413c25–0414a23 · 淨修心城之益與五障 0414a23–a29 · 身眾神現與放光 0414a29–b06 · 善財得十眼 0414b06–b14 · 羅剎鬼王現 0414b14–b17 · 親近善友十法 0414b17–b24 · 常見善友十三昧門 0414b24–c05 · 善財問 0414c05–c09 · 羅剎答四求 0414c09–c12 · 見蓮華與樓觀寶座 0414c12–0415a04 · 見正報四十身 0415a04–b02 · 五蘊之非 0415b02–b07 · 隨樂現超勝身 0415b07–b11 · 身業諸德 0415b11–c06 · 善財設敬證入 0415c06–c11 · 諮問 0415c11–c15 · 標名體 0415c15–c21 · 毛光先相 0415c21–0416a04 · 自在入胎 0416a04–a29 · 為四天下母 0416a29–b06 · 蓮華池神與菩提場神本事 0416b06–b12 · 賢劫諸佛母 0416b12–0417a10 · 善財問經今幾時 0417a10–a28 · 會通古今 0417a28–b07 · 謙己推勝 0417b07–b11 · 指示後友 0417b11–b14 · 戀德禮辭 0417b14–b16。本節字數 六千四百七十三（逐字數之），偈行零。
- 佛馱 T278（晉譯主對校）：本節〔T09n0278 0761c17〕起（卷五十七）–〔0765a08〕訖（訖於「却行而退」）。念善知識 0761c17–c28 · 城天寶眼現 0761c28–0762a02 · 心城二十四門 0762a02–a24 · 淨心城之益與五障 0762a24–a29 · 天名法妙德讚歎放光 0762a29–b04 · 善財得十眼 0762b04–b12 · 羅剎鬼王善眼現 0762b12–b15 · 親近善知識十法 0762b15–b23 · 十三昧門 0762b23–c05 · 善財問 0762c05–c08 · 羅剎答四求 0762c08–c11 · 見蓮華樓觀寶座 0762c11–c28 · 見正報諸色身 0762c28–0763b05 · 隨應現天女龍女人女身 0763b05–b09 · 身業諸德 0763b09–c01 · 善財現等身設敬證定 0763c01–c07 · 諮問 0763c07–c10 · 標名體 0763c10–c14 · 毛光先相 0763c14–c24 · 身量同虛空與入胎遊行 0763c24–0764a18 · 為盧舍那母與賢劫諸佛逐名 0764a19–c06 · 善財問久如與本生 0764c06–c23 · 會通古今 0764c23–c27 · 諸佛放光照身 0764c27–c29 · 謙己推勝 0764c29–0765a03 · 指示後友 0765a04–a06 · 戀德禮辭 0765a07–a08。
- 般若 T293（貞元四十華嚴對校）：本節〔T10n0293 0797b22〕起 –〔0802c09〕訖（訖於「辭退而去」）。趣求與十九身之念 0797b22–c10 · 主城神寶眼現 0797c11–c14 · 心城三十門 0797c15–0798a15 · 淨修心城之益與五障 0798a15–a22 · 身眾神現與放光 0798a23–b07 · 善財得十種法眼 0798b08–b18 · 羅剎鬼王妙眼現 0798b19–b21 · 親近善知識十法 0798b21–c02 · 十種三昧 0798c03–c15 · 善財問 0798c15–c20 · 羅剎答四求 0798c20–c24 · 見蓮華樓閣寶座 0798c25–0799a22 · 見正報諸色身 0799a22–b25 · 五蘊之非 0799b25–c02 · 隨樂現種種女身 0799c02–c09 · 身業諸德 0799c09–0800a07 · 善財現等身設敬證定 0800a07–a13 · 諮問 0800a13–a18 · 標名體 0800a18–a26 · 毛光先相 0800a26–b12 · 身量同虛空與入胎遊行 0800b12–c13 · 為四天下母與百億 0800c13–c20 · 蓮華池神與菩提場神本事 0800c20–c26 · 賢劫諸佛母逐名 0800c26–0802a05 · 結通十方 0802a06–a11 · 善財問經幾時與本生 0802a12–a28 · 會通古今與諸佛臍中放光 0802a28–b14 · 謙己推勝 0802b14–c05 · 指示後友 0802c05–c07 · 戀德禮辭 0802c07–c09。
- 澄觀《疏》T35n1735：本節正釋 0951a05 起 · 總科釋 0951a05–a08 · 料揀 0951a08–a11 · 解妨難 0951a11–a15 · 別示義門 0951a15–a16 · 總釋諸會 0951a16–a22 · 六科標 0951a22 · 將詣觀成 0951a22–b05 · 勝緣引導 0951b05–c13（城神 0951b06–b19 · 身眾神 0951b19–b24 · 羅剎 0951b24–c13）· 見敬諮問 0951c13–0952a28（覩依 0951c17–0952a03 · 見正 0952a03–a24 · 設敬 0952a24–a25 · 諮問 0952a25–a28）· 示己法界 0952a28–c07（明體 0952a29–b09 · 業用 0952b09–b27 · 根源 0952b27–c07）· 後三段 0952c07–c08 · 訖於天主光科前 0952c08。
- 澄觀《鈔》T36n1736：本節專釋 0686a22–0687b21（疏文五分之判 0686a22–a27 · 九別友法門對配 0686a27–b11 · 釋名 0686b11–b13 · 冥契下文 0686b13–b17 · 十七身配四十身 0686b17–c22 · 初地淨治地法之覆按 0686c22–c27 · 《央掘經》原文覆按 0687a02–a17 · 住體遍應之三義 0687a21–b04 · 十玄配門 0687b04–b05 · 別願與通願·願智相融 0687b05–b08 · 本來無二之釋 0687b08–b10 · 非一處住非多處住之四釋 0687b10–b19 · 結釋智幻之義 0687b19–b21）。
- 法藏《探玄記》T35n1733：本節相涉 0483b15–0484c08（科名 0483b15–b17 · 人數 0483b17–b21 · 釋名 0483b22–b24 · 七日命終之難 0483b24–b29 · 五教四句 0483b29–c05 · 教問 0483c05–c06 · 頌前法三十三偈之判 0483c06–c11 · 依教趣入六科 0483c11–c17 · 三伴友 0483c17–c19 · 心城二十四種 0483c20–c28 · 妙德天讚德加持與十種眼 0483c28–0484a02 · 羅剎教十法十三昧 0484a03–a11 · 教求善知識 0484a11–a14 · 見勝依正 0484a14–a23 · 正報五十七種法界身雲 0484a23–b01 · 身業十波羅蜜行 0484b01–b08 · 致敬 0484b08–b10 · 申請 0484b10–b13 · 示己法界四分 0484b13–c06 · 推勝進與總門竟 0484c06–c08）。
- 李通玄《論》T36n1739：〈十地品〉平行段 0868c04–0868c07（位次與表法 0868c04–c06 · 總判 0868c06–c07）；其下 0868c07 以下轉入海雲比丘與迴向位之比況，非本節專釋，不入對勘。〈入法界品〉三段分記：前友推德引出本友 1000c05–1001a17（十一地位之四門與八門和會 1000c05–1001a01 · 十一地十門之科 1001a02–a17）；本友正入 1001a18–1003b10（本友正入長科十一段 1001a18–b29 · 總相三法 1001b29–c10 · 十大願門 1001c10–1002a13 · 已後九友總判 1002a13–b01 · 求友與依報表法 1002b01–b28 · 得法久近與本生降魔 1002b29–1003a20 · 臍中放光之表 1003a20–b11）；本友推德昇進三門 1003b11–1003c02（推德·指示後友天主光·舉其法門名無礙念），其下「此是十一地中第二地善知識」〔1003c03〕起屬次友，只作界證。
- 智儼《搜玄記》T35n1732：本節相涉 0102b13–0103a22（釋名與科名 0102b13–b16 · 三分 0102b16–b18 · 頌三十三偈之判 0102b18–b24 · 依教趣入七分 0102b24–c01 · 方便三分 0102c01–c06 · 三知識之表 0102c07–c09 · 初知識四分 0102c10–c16 · 第二知識四分 0102c16–c18 · 第三知識 0102c18–c23 · 見依報四 0102c23–c24 · 見正報三 0102c24–c29 · 善財行修入實五 0102c29–0103a03 · 正入法界二 0103a03–a06 · 法門用三 0103a06–a18 · 得法久近三 0103a18–a21 · 舉廣顯略與仰推 0103a21–a22）。
- 異讀：本單元 T279 範圍〔0413c09〕–〔0417b15〕內大正校記 32 條（另原印注存目 4 條·見下），逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0413c14〕無起盡身、所……思其語言（凡116字）【大】｜無此字【聖乙】 · 〔0413c26〕應淨治心城，……助道之法（凡42字）【大】｜無此字【聖乙】 · 〔0413c28〕辦【大】｜辯【聖】 · 〔0414a01〕耀【大】｜曜【宮】 · 〔0414a02〕法；應增益心……了諸法性（凡361字）【大】｜無此字【聖乙】 · 〔0414a18〕實【大】｜貴【明】 · 〔0414a23〕佛子！菩薩摩……當成佛。（凡97字）【大】｜無此字【聖乙】 · 〔0414b09〕得淨慧眼，能……佛出興故（凡99字）【大】｜無此字【聖乙】 · 〔0414b19〕知諸眾生無有……是為十。（凡79字）【大】｜無此字【聖乙】 · 〔0414b24〕復次，佛子！……善知識。（凡180字）【大】｜無此字【聖乙】 · 〔0414c06〕視【大】｜觀【宮】 · 〔0414c13〕涌【大】｜踊【宋】【聖】 · 〔0414c14〕金剛為莖，妙……帳、寶網（凡128字）【大】｜無此字【聖乙】 · 〔0414c15〕臺【大】｜喜【宮】 · 〔0414c16〕納【大】｜網【聖】 · 〔0414c18〕瓔珞【大】｜纓絡【聖】（＊同校並繫〔0414c24〕之瓔珞字） · 〔0415a07〕隨心樂色身，……寂滅身故（凡488字）【大】｜無此字【聖乙】 · 〔0415a20〕想【大】｜患【宮】 · 〔0415a21〕身【大】｜一【宮】 · 〔0415b13〕修習增長一切……一切菩薩（凡328字）【大】｜無此字【聖乙】 · 〔0415c06〕之【大】｜法【宮】 · 〔0415c23〕一一毛孔皆現……不皆見。（凡167字）【大】｜無此字【聖乙】 · 〔0416a04〕又，善男子！……淨嚴飾。（凡415字）【大】｜無此字【聖乙】 · 〔0416a17〕破【大】｜遶【宮】 · 〔0416b18〕法幢佛、善眼……大千世界（凡759字）【大】｜無此字【聖乙】 · 〔0416b22〕炬【大】｜明【明】 · 〔0416c19〕薝【大】｜瞻【明】 · 〔0417a06〕當成佛者，悉……大千世界（凡17字）【大】｜無此字【聖乙】 · 〔0417a22〕兵【大】｜其【宮】 · 〔0417b06〕𪗇【大】｜臍【宮】／齊【聖】 · 〔0417b08〕我唯知此菩薩……功德行？（凡60字）【大】｜無此字【聖乙】 · 〔0417b11〕善男子【大】｜無此字【聖乙】。
- 異讀補記：CBETA 回改 2 條（不入上列大正校記之數）：〔0413c27〕竟【CB】【麗-CB】｜究【大】 · 〔0414c21〕帳【CB】【麗-CB】【磧-CB】｜張【大】。
- 異讀補記：大正原印之校注另有四條，其縮記之字數與 CBETA 分拆後之校記不相當號，別存其目（不入上列三十二條之數，亦不推原印缺文之終界）：原印注 0414002 縮記四百五十八字——今分作三百六十一字〔0414a02〕與九十七字〔0414a23〕二條 · 原印注 0414005 縮記二百五十九字——今分作七十九字〔0414b19〕與一百八十字〔0414b24〕二條 · 原印注 0415006 縮記五百八十二字——今分作一百六十七字〔0415c23〕與四百一十五字〔0416a04〕二條 · 原印注 0417004 縮記六十三字——今分作六十字〔0417b08〕與三字〔0417b11〕二條。
- 異讀補記：原印注 0416002 縮記七百四十九字，而上列校記與正文起訖之漢字數皆七百五十九，今從校記之數，不逕改，並存其異。
- 異讀補記：夾注已於原典層剝除誌錄。底本「𪗇」字為造字，其義即臍，諸本異讀作「臍」「齊」（見上校記〔0417b06〕），今逐字保留原形不作正規化。
- 查無條目：《華嚴經旨歸》T45n1871 ·《華嚴一乘教義分齊章》T45n1866 ·《華嚴一乘十玄門》T45n1868 ·《華嚴法界玄鏡》T45n1883 · 成唯識論 T31n1585 · 攝大乘論 T31n1594 · 瑜伽師地論 T30n1579 · 解深密經 T16n0676 · 十地經論 T26n1522——共九部，檢「摩耶」皆 0 命中。
Lady Māyā is the forty-first friend Sudhana consults (counting forward from the monk Cloud of Virtue). The forty persons before her Chengguan, following the ancient worthies, outlines as 「寄位修行相」 tr. “the mark of practice assigned to the stations” — one friend to one station; from her onward the name of the outline turns to 「會緣入實相」 tr. “the mark of the conditions gathered and entering the real.” Chengguan lays down one general judgment here: 「然人雖十一，約法唯九，約會為十，初一為總、餘九為別故」 tr. “now although the persons are eleven, taken by the dharmas they are only nine, and taken by the gatherings they are ten, since the first one is the general and the remaining nine are the particulars” 〔T35n1735 0951a08〕 — and Māyā is that one 「總」 tr. “general.” This section runs to something over six thousand four hundred graphs, and has no verses. There are three things remarkable in its text: first, that before the principal one appears three companion friends come forth ahead of her — the presiding spirit of the city Jewel Eye teaching the thirty gates of the city of the mind, the spirits of the bodily host Lotus Blossom Dharma Virtue and the rest sending forth light so that Sudhana gains the ten eyes, and the rākṣasa ghost king of the Dharma hall Good Eye teaching the ten dharmas, the ten samādhis, and the four ways of seeking; second, that the Māyā whom Sudhana sees is a cloud of bodies, forty in number, gathered up at the last by the five clauses 「非色」 tr. “it is not form,” 「非受」 tr. “it is not feeling,” 「非想」 tr. “it is not perception,” 「非行」 tr. “it is not formation,” 「離識」 tr. “it has left consciousness”; third, that the name of the Dharma gate Māyā sets forth of herself is 「菩薩大願智幻解脫門」 tr. “the bodhisattva liberation gate of the illusion of great vow and knowledge,” and that all she says beneath it is 「為母」 tr. “being a mother” — being the mother of the present Vairocana, the mother of the buddhas of the past, the mother of the buddhas of the Worthy Kalpa — closed at the last by one passage of a former life joining the ancient and the present. Chengguan divides this section into six in his outline, and upon the last three divisions writes only 「後三段可知」 tr. “the last three passages may be understood” and gives them no separate gloss, so that the Shu carries no gloss of these three passages.
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); Lady Māyā = fascicle seventy-six 〔T10 0413c09〕–〔0417b16 前〕 |
| Chengguan, Huayan jing shu | The general outline of the second great division, the conditions gathered and entering the real, begins 〔T35n1735 0951a05〕, and ends before the separate outline of Light of the Lord of Gods and the rest 〔0952c08〕 |
| Chengguan, Yanyi chao | Going back over the text of the Shu and dividing it into five 〔T36n1736 0686a22〕–〔0687b21〕 |
| Fazang, Tanxuan ji (the commentary upon the sixty-fascicle Avataṃsaka) | 「下明會緣入實相知識」 tr. “below, the making clear of the friends of the conditions gathered and entering the real” 〔T35n1733 0483b15〕 and following |
| Li Tongxuan, Xin Huayan jing lun | The parallel passage within 〈十地品〉: 「以佛母摩耶為十一地初善知識」 tr. “taking the buddha-mother Māyā as the first good friend of the eleventh ground” 〔T36n1739 0868c04〕; the gloss proper to this friend stands within 〈入法界品〉, 「第一正入當位法門中」 tr. “within the first, the entering proper upon the Dharma gate belonging to this station” 〔T36n1739 1001a18〕 and following |
| Zhiyan, Souxuan ji | 「此下第二會緣入實相」 tr. “from here below is the second, the conditions gathered and entering the real” 〔T35n1732 0102b13〕 and following |
The place among the five marks of the last assembly — Chengguan sets up five marks for the last assembly of 〈入法界品〉, and this section is the first of the second mark:
「二從摩耶下九會十一人，明會緣入實相，即會前住等，成普別兩行契證法界故，初得幻智、後得幻住，該於中間如幻之緣，入一實故。」 tr. “Second, from Māyā onward, nine gatherings and eleven persons, making clear the mark of the conditions gathered and entering the real — that is, gathering the abodes and the rest that came before, and accomplishing the two practices, the universal and the particular, so as to tally with and realize the Dharma realm; for the first gains the knowledge of illusion and the last gains the abiding in illusion, taking in between them the conditions that are as an illusion, and entering the one real.” 〔T35n1735 0918b09〕
Chengguan’s gloss upon the general outline — the bone of this section:
「自下大文第二，從摩耶下有十一人，明會緣入實相。謂會前諸位差別之緣，令歸一實法界，生於佛果，如摩耶生佛，故次明之」 tr. “From here below is the second great division: from Māyā onward there are eleven persons, making clear the mark of the conditions gathered and entering the real. That is, gathering the conditions of the differences of the stations that came before and making them return to the one real Dharma realm, and being born into the buddha-fruit as Māyā gave birth to the Buddha — and so it is made clear next.” 〔T35n1735 0951a05〕
「然人雖十一，約法唯九，約會為十，初一為總、餘九為別故。摩耶得智幻法門，末後亦得幻住，始終相會該於中間，總別圓融歸實無二故」 tr. “Now although the persons are eleven, taken by the dharmas they are only nine, and taken by the gatherings they are ten, since the first one is the general and the remaining nine are the particulars. Māyā gains the Dharma gate of the illusion of knowledge, and the last one likewise gains the abiding in illusion; beginning and end gather one another and take in what lies between, for the general and the particular fuse into roundness and return to the real, not two.” 〔0951a08〕
Since the real has already been entered, why should ten more persons still be needed? After Māyā there are ten persons, which taken by the gatherings are nine. Chengguan sets the question himself and answers it himself:
「摩耶既會緣入實，何得更須十人？豈不向言總別相會，非別無以成總故」 tr. “Since Māyā has gathered the conditions and entered the real, how is it that ten persons more are still needed? Was it not said just now that the general and the particular gather one another, and that without the particular there is no way to accomplish the general?” 〔0951a11〕
「又顯是所會之緣，語十表其無盡，無盡之緣皆成摩耶之實德故」 tr. “Further, it displays that they are the conditions that are gathered; saying ten sets forth that they are inexhaustible, for the inexhaustible conditions all accomplish Māyā’s real virtue.” 〔0951a13〕
The six divisions — Chengguan, beneath the general outline, judges the text of this section:
「今初總中，文亦具六。第一依教趣求，中二：初將詣觀成、後勝緣引導」 tr. “Now within the first, the general, the text likewise is complete in six. The first is seeking in accord with the teaching, and within it there are two: first, contemplation perfected as he is about to go; after, guidance by surpassing conditions.” 〔T35n1735 0951a22〕
Where each of the six divisions begins: (1) seeking in accord with the teaching 〔0951a22〕 (2) seeing, paying respect, and inquiring 〔0951c13〕 「見敬諮問，先見、次敬、後問。初中，先覩依、後見正」 tr. “seeing, paying respect, and inquiring: first the seeing, next the paying of respect, last the inquiring. Within the first, first the beholding of the dependent recompense, after the seeing of the direct recompense” (3) displaying her own Dharma realm 〔0952a28〕 「示己法界。於中三：初明體、二業用、三根源」 tr. “displaying her own Dharma realm. Within it there are three: first, making clear the essence; second, the working; third, the source and root” — and upon the divisions (4), (5), and (6) Chengguan writes only 「後三段可知。第二」 tr. “the last three passages may be understood. Second” 〔0952c08〕 and gives them no separate gloss; for the three passages of humbling herself and pointing to the superior · pointing out the next friend · cherishing her virtue and taking leave the Shu carries no clause-by-clause gloss, while the scripture text itself is complete in them, seen at 〔T10n0279 0417b08〕〔0417b11〕〔0417b14〕.
The inner division of seeking in accord with the teaching — the three friends of the guidance by surpassing conditions:
「初城神顯教修心、次身眾神密加授法、三法堂羅剎教求友之方」 tr. “first, the spirit of the city, teaching openly the cultivation of the mind; next, the spirits of the bodily host, secretly adding and conferring the Dharma; third, the rākṣasa of the Dharma hall, teaching the way of seeking friends.” 〔T35n1735 0951b06〕
The inner division of seeing, paying respect, and inquiring — first the beholding of the dependent recompense (the lotus blossom · the storeyed pavilion · the jewelled seat), after the seeing of the direct recompense (the forty bodies · the surpassing body · the working of the body), next the paying of respect, last the inquiring.
The inner division of displaying her own Dharma realm — making clear the essence 〔0952a28〕 · the working 〔0952b09〕 · the source and root 〔0952b27〕; and the working opens further into four:
「一為現在遮那母」 tr. “first, being the mother of the present Vairocana” 〔0952b10〕 ／ 「為賢劫千佛母，義通三世」 tr. “being the mother of the thousand buddhas of the Worthy Kalpa, the meaning running through the three times” 〔0952b12〕 ／ 「結通橫竪無窮」 tr. “concluding that it runs through the horizontal and the vertical without end” 〔0952b13〕
II. Terminology
| Term | Sanskrit as transmitted by the ancient worthies (roman letters · an aid to pronunciation) | What is cited | The essential meaning |
|---|---|---|---|
| Māyā | māyā (the ancient worthies transcribe it as 「摩耶」 tr. “Moye” · this follows what is transmitted) | This section, 「一心欲詣摩耶夫人所」 tr. “wishing with one mind to go on to the place of Lady Māyā” 〔T10n0279 0413c09〕 | The name of the buddha-mother. Chengguan has 「今初摩耶，昔云天后，天后能生佛故」 tr. “now the first, Māyā: of old it was rendered Queen of the Gods, since the queen of the gods is able to give birth to a buddha” 〔T35n1735 0951a25〕; the Yanyi chao has 「新譯為幻術，故云昔也。亦云幻生，得幻智門故」 tr. “the new rendering is illusion-craft, and so it says ‘of old’; it is also rendered illusion-birth, since she gains the gate of the knowledge of illusion” 〔T36n1736 0686b12〕; Fazang has 「摩耶者，此云幻生」 tr. “Māyā means, in this tongue, illusion-birth” 〔T35n1733 0483b22〕; Zhiyan has 「摩耶夫人者，此方云清淨妙」 tr. “Lady Māyā means, in this quarter, pure and wondrous” 〔T35n1732 0102b13〕, and again 「摩耶者，此名幻化」 tr. “Māyā is here named illusion-transformation” 〔0102c14〕 |
| the liberation gate of the illusion of great vow and knowledge | — | This section, 「我已成就菩薩大願智幻解脫門，是故常為諸菩薩母」 tr. “I have already accomplished the bodhisattva liberation gate of the illusion of great vow and knowledge, and therefore I am ever the mother of the bodhisattvas” 〔T10n0279 0415c16〕 | The name of this section’s Dharma gate. Chengguan judges that 「大」 tr. “great” has the two meanings of vow and knowledge, and that 「幻」 tr. “illusion” has two meanings 〔T35n1735 0952b01〕; the same Dharma gate is written later in this section as 「菩薩大願智幻莊嚴解脫門」 tr. “the bodhisattva liberation gate of the adornment of the illusion of great vow and knowledge” 〔T10n0279 0416b04〕, one name in two forms, both of them belonging to the base text itself |
| the city of the mind | — | This section, 「應守護心城，謂：不貪一切生死境界」 tr. “you should guard the city of the mind, which is to say: do not covet any objective realm of birth and death” 〔T10n0279 0413c25〕 | Likening the mind to a city. Chengguan has 「心名城者，中有正覺法王，萬德所聚故」 tr. “that the mind is named a city is because within it is the Dharma-king of right awakening, and the myriad virtues are gathered there” 〔T35n1735 0951b10〕 |
| the presiding spirit of the city | — | This section, 「有主城神，名曰：寶眼」 tr. “there was a presiding spirit of the city named Jewel Eye” 〔T10n0279 0413c22〕 | The spirit who guards the city; the first of the three friends of surpassing conditions. The sixty-fascicle witness has 「城天」 tr. “city deva,” the name being the same, Jewel Eye 〔T09n0278 0761c29〕 |
| the spirit of the bodily host | — | This section, 「爾時，有身眾神，名：蓮華法德及妙華光明」 tr. “at that time there were spirits of the bodily host named Lotus Blossom Dharma Virtue and Wondrous Blossom Light” 〔T10n0279 0414a29〕 | The second of the three friends of surpassing conditions. The sixty-fascicle witness has at this place 「天名法妙德」 tr. “a deva named Dharma Wondrous Virtue” 〔T09n0278 0762a29〕 |
| rākṣasa | rākṣasa (the ancient worthies transcribe it as 「羅剎」 tr. “Luocha” · this follows what is transmitted) | This section, 「時，有守護菩薩法堂羅剎鬼王，名曰：善眼」 tr. “at that time there was a rākṣasa ghost king who guards the bodhisattva Dharma hall, named Good Eye” 〔T10n0279 0414b14〕 | The third of the three friends of surpassing conditions. Chengguan glosses his office: 「能如是行，為護正法堂也」 tr. “to be able to practice in this way is to guard the hall of the true Dharma” 〔T35n1735 0951c08〕 |
| the ten eyes | — | This section, 「善財即得淨光明眼，永離一切愚癡闇故」 tr. “Sudhana at that moment gained the eye of pure light, because he had left forever all the darkness of delusion” 〔T10n0279 0414b06〕 and the ten clauses that follow | The benefit added by the light the spirits of the bodily host send forth. Chengguan has 「善財獲益，所謂十眼」 tr. “Sudhana gains the benefit, which is to say the ten eyes” 〔T35n1735 0951b21〕 |
| Treasury That Universally Takes In the Dharma Realm of the Ten Directions | — | This section, 「於其臺上，有一樓觀，名：普納十方法界藏」 tr. “upon that terrace was a storeyed pavilion named Treasury That Universally Takes In the Dharma Realm of the Ten Directions” 〔T10n0279 0414c16〕 | The name of the storeyed pavilion of the dependent recompense. Chengguan has 「智包無外，云普納十方」 tr. “knowledge wraps all with nothing outside it, and so it says universally takes in the ten directions” 〔T35n1735 0951c23〕 |
| the form-body | — | This section, 「現淨色身。所謂：超三界色身」 tr. “displaying a pure form-body. Which is to say: a form-body that passes beyond the three realms” 〔T10n0279 0415a06〕 and following | The general name of the cloud of bodies of the direct recompense; in this section this list runs to forty bodies, gathered up at the last by the denial of the five aggregates |
| Jambudvīpa | jambu-dvīpa (the ancient worthies transcribe it as 「閻浮提」 tr. “Yanfuti” · this follows what is transmitted) | This section, 「如我於此閻浮提中迦毘羅城淨飯王家」 tr. “just as here in Jambudvīpa, in the house of King Śuddhodana in the city of Kapila” 〔T10n0279 0415c17〕 | The southern continent of the Sahā world; the place of the taking of birth |
| the city of Kapila | kapila-vastu (the ancient worthies transcribe it as 「迦毘羅」 tr. “Jiapiluo” · this follows what is transmitted) | The same as above | The city where the prince Siddhārtha was born. Chengguan has 「而晉經指在迦毘羅城，則顯常不滅矣」 tr. “yet the Jin scripture points to her being in the city of Kapila, which displays that she is constant and does not perish” 〔T35n1735 0951a27〕 |
| the Worthy Kalpa | bhadra-kalpa (the ancient worthies transcribe it as 「賢劫」 tr. “the Worthy Kalpa” · this follows what is transmitted) | This section, 「如此世界賢劫之中」 tr. “as here in this world within the Worthy Kalpa” 〔T10n0279 0416b12〕 | The name of the present kalpa of abiding; in this section the buddhas are listed within it name by name |
| Luzhi | — | This section, 「如是乃至樓至如來，在賢劫中，於此三千大千世界，當成佛者，悉為其母」 tr. “and so on to the Tathāgata Luzhi: within the Worthy Kalpa, here in this three-thousandfold great-thousand world-system, of all who are to become buddhas I am the mother” 〔T10n0279 0417a05〕 | The name of the last buddha of the Worthy Kalpa; this section closes the foregoing list of buddha-names with it |
| Vairocana | vairocana (the ancient worthies transcribe it as 「毘盧遮那」 tr. “Piluzhena” · this follows what is transmitted) | This section, 「轉輪王者，今世尊毘盧遮那是」 tr. “that wheel-turning king is the present World-Honored One Vairocana” 〔T10n0279 0417a29〕 | The teaching-lord of this scripture. The sixty-fascicle witness has at this place 「盧舍那佛是也」 tr. “it is the buddha Rocana” 〔T09n0278 0764c24〕 |
| Light of the Lord of Gods | — | This section, 「其王有女名：天主光」 tr. “that king has a daughter named Light of the Lord of Gods” 〔T10n0279 0417b12〕 | The name of the friend pointed out as coming next; the last friend of this section |
III. Similes and Rhetoric
(1) The simile of the city of the mind — thirty gates. The longest single set of rhetoric in this section is the likening of 「城」 tr. “a city” to 「心」 tr. “the mind.” The thirty gates are all of one and the same pattern, all running 『應某某心城，謂某某』 tr. ‘you should do such and such to the city of the mind, which is to say such and such.’ What is guarded and what is cleansed differs from gate to gate, while the vehicle of the simile is from beginning to end a single city — guarding · adorning · cleansing · cooling · making grow · ornamenting · making shine · increasing · making firm · defending · opening wide · mending well · supporting · making vast · covering well · making broad · opening the gates · guarding closely · making severe · making resolved · establishing · making clear through · apportioning · sustaining · enriching, and the last five gates turn to 『應令心城某某』 tr. ‘you should make the city of the mind such and such’ and 『應知心城某某』 tr. ‘you should know that the city of the mind is such and such.’ What the city takes as a simile is that it has a lord, that it has provision, that it has a guard, and that it has an opening; and so Chengguan points directly to why it is named a city: 「心名城者，中有正覺法王，萬德所聚故」 tr. “that the mind is named a city is because within it is the Dharma-king of right awakening, and the myriad virtues are gathered there” 〔T35n1735 0951b10〕. As to the judging of the number of the gates, Chengguan, taking the eighty-fascicle witness, makes them thirty gates and divides them into three passages:
「有三十門，分三：初有十二門明十度行，初後合二、中八各一」 tr. “there are thirty gates, divided into three: the first has twelve gates making clear the practice of the ten perfections, the first and the last joining two together and the eight in the middle taking one apiece” 〔T35n1735 0951b11〕
「次扶助成，十一句，即初地淨治地法十種勝行。文少不次而數全足」 tr. “next, from supporting onward, eleven clauses, which are the ten surpassing practices of the dharmas that cleanse the ground in the first ground. The wording is somewhat out of order, yet the number is entirely complete” 〔0951b12〕
「七句，福智圓滿，初二是福、後五是智。智中，前三權、後二實」 tr. “seven clauses, merit and knowledge brought to fullness: the first two are merit and the last five are knowledge. Within the knowledge, the first three are provisional and the last two are real” 〔0951b17〕
Twelve and eleven and seven together answer exactly to the base text’s number of thirty gates. The sixty-fascicle witness has this passage as twenty-four gates; Fazang has 「二教守心城，有二十四種，一一各初勸所作、後釋作所以」 tr. “second, the teaching of the guarding of the city of the mind, in twenty-four kinds, each of them first exhorting to what is to be done and after glossing why it is done” 〔T35n1733 0483c20〕, and Zhiyan has 「教行法中有二十四句」 tr. “within the teaching of the dharmas of practice there are twenty-four clauses” 〔T35n1732 0102c14〕 — the two houses relying upon the sixty-fascicle witness, and their number differing from that of the eighty-fascicle.
(2) The simile of the net of light. The spirits of the bodily host 「從其耳璫放無量色相光明網」 tr. “from their ear-pendants sent forth nets of light of measureless colors and marks” 〔T10n0279 0414b03〕, likening the light to a net — a net has warp and weft, and so is able both to pervade and to gather in. This light 「右遶世間，經一匝已，然後還來，入善財頂」 tr. “circled the world to the right, and when it had passed round it once, then it came back again and entered the crown of Sudhana’s head” 〔0414b05〕: going out and returning, and upon returning entering the crown of the head — a figure of a circle, one going and one coming back. And the fruit gained is just the ten eyes: eye answers to light.
(3) The parallel array of the forty bodies. The one passage of the direct recompense has forty clauses, all of one and the same pattern, all running 『某某色身，某某故』 tr. ‘such and such a form-body, because of such and such’ — the first half being the name and the second half the reason. Among the forty bodies, some are set up only upon matter (as in 「普周遍色身，等於一切眾生數故」 tr. “a form-body universally spread everywhere, because it is equal to the number of all beings” 〔T10n0279 0415a08〕), some only upon principle, and some where matter and principle penetrate each other. Chengguan lays down a division upon this:
「今初，有四十身，於中或唯約事，如普遍色身；或唯約理，如十二、十三不生不滅身，以本無生起，滅亦不為滅故」 tr. “now within the first, there are forty bodies, and among them some are taken only upon matter, as the universally spread form-body; some only upon principle, as the twelfth and thirteenth, the bodies that do not arise and do not cease, since there is fundamentally no arising, and ceasing likewise is not a ceasing” 〔T35n1735 0952a08〕
「或事理交徹，如第三十二、三十五無生不生色身，以事顯理故」 tr. “some have matter and principle penetrating each other, as the thirty-second and thirty-fifth, the form-bodies without birth and not born, since matter displays principle” 〔0952a10〕
(4) The denial of the five aggregates — gathering up by way of negation. When the forty bodies have been listed, the scripture text does not close with affirming clauses but closes with five clauses of negation: 「如是身者，非色，所有色相如影像故」 tr. “a body such as this is not form, because all form-marks are as reflected images” 〔T10n0279 0415b02〕, 「非受」 tr. “it is not feeling,” 「非想」 tr. “it is not perception,” 「非行」 tr. “it is not formation,” 「離識，菩薩願智空無性故」 tr. “it has left consciousness, because the vow-knowledge of a bodhisattva is empty and without own-nature” 〔0415b05〕. The first four clauses run 「非」 tr. “is not,” while the last clause alone runs 「離」 tr. “has left” — a slight turn in the pattern of the clause. Chengguan judges this passage to be 「明其通體，謂離有取蘊故」 tr. “making clear the body throughout, which is to say that it has left the appropriating aggregates” 〔T35n1735 0952a14〕.
(5) The belly holding the ten directions while the body is not made vast — the rhetoric of great and small being mutually identical. Māyā says of her own body that its 「量同虛空」 tr. “measure was equal to open space” while its 「形量雖不逾本」 tr. “form and measure did not exceed what they originally were” 〔T10n0279 0416a05〕, and says further that the bodhisattvas within her belly take 「或以三千大千世界而為一步」 tr. “now a three-thousandfold great-thousand world-system for a single step” 〔T10n0279 0416a21〕, closing at the last with one clause: 「雖我腹中悉能容受如是眾會，而身不廣大亦不迫窄」 tr. “although within my belly I was able utterly to take in and hold assemblies such as these, yet my body was neither made vast nor pressed narrow” 〔0416a27〕. Not made vast is not to grow with what is held; not pressed narrow is not to be hindered by what is held. Upon the 「非一處住」 tr. “it does not dwell in one place” and 「非多處住」 tr. “nor does it dwell in many places” that follow this clause Chengguan sets up four turns of the phrase 〔T35n1735 0952b23〕.
(6) The listing of the buddhas of the Worthy Kalpa name by name. The one meaning 『為母』 tr. ‘being a mother’ the scripture text does not finish off in a single clause; it begins from the buddha Krakucchanda, the buddha Kanakamuni, the buddha Kāśyapa, and the present World-Honored One Śākyamuni, next cites Maitreya who is to come, and then with 「如是次第」 tr. “and so in order thereafter” draws out the list, name by name, of the buddha Lion and those below him — this list in the base text having one hundred and ninety-three names, closed at the last with 「如是乃至樓至如來」 tr. “and so on to the Tathāgata Luzhi” 〔T10n0279 0417a05〕. To put the names one by one in place of a general statement is the weightiest single stroke of this section: what is called being a mother is not a simile — it is counted off name by name.
(7) The former life told backward. The last passage answers 「經今幾時」 tr. “how long has it now been,” and it does not tell it forward but backward — first setting out the name of a kalpa long past, the name of a world, the name of a set of four continents, the name of a royal city, the name of a wheel-turning king, the name of a place of the Way, the name of the spirit of that place, the name of a bodhisattva, and the name of an evil Māra, spreading on to the aid given in subduing the Māra, the accomplishing of right awakening, and the making of the vow to be a mother, and only then turning back with a question: 「彼道場神豈異人乎？我身是也」 tr. “was that spirit of the place of the Way some other person? It is this body of mine” 〔T10n0279 0417a28〕. To set the riddle first and to unriddle it after is the constant pattern of tales of former lives, and what is here joined together, ancient and present, is the relation of a buddha-mother and a buddha.
IV. Collation with Parallel Translations
The Chinese collation witnesses for the principal clauses of this section’s scripture text are: Śikṣānanda’s T279 (the base text · fascicle seventy-six) · Buddhabhadra’s T278 (the Jin translation, the sixty-fascicle Avataṃsaka, 〈入法界品第三十四〉 · fascicle fifty-seven) · Prajñā’s T293 (the Zhenyuan forty-fascicle Avataṃsaka, 〈入法界品〉). The three witnesses are set side by side, all recorded together without judgment.
Clause One The Rise of the Seeking
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | At that time Sudhana the youth, wishing with one mind to go on to the place of Lady Māyā, at that very moment gained the knowledge of contemplating the objective realm of the buddhas | T10n0279 0413c09 |
| Buddhabhadra T278 | At that time Sudhana the youth made this thought | T09n0278 0761c17 |
| Prajñā T293 | At that time Sudhana the youth wished with one mind to go and draw near to the buddha-mother Lady Māyā | T10n0293 0797b22 |
What the divergences are fastened to: (a) The eighty, at the time of the seeking, at once has 「獲得觀佛境界智」 tr. “gained the knowledge of contemplating the objective realm of the buddhas,” while the forty has 「即時獲得微細觀察諸佛境界無邊正智」 tr. “at that very moment gained the boundless right knowledge that observes the objective realms of the buddhas in their subtlety” 〔T10n0293 0797b23〕, and the sixty has no clause of gaining knowledge at this place. (b) The forty adds the two graphs 「佛母」 tr. “buddha-mother” above Māyā as a title, while the eighty and the sixty both name her only by her name. Recorded without judgment.
Clause Two The Appearing of the Presiding Spirit of the City
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | there was a presiding spirit of the city named Jewel Eye, with his retinue circling him, who displayed his body within open space | T10n0279 0413c22 |
| Buddhabhadra T278 | at that time there was a city deva named Jewel Eye, with his retinue circling him, within open space | T09n0278 0761c28 |
| Prajñā T293 | when Sudhana the youth made this thought, there was a presiding spirit of the city named Jewel Eye | T10n0293 0797c11 |
What the divergences are fastened to: the eighty and the forty have 「主城神」 tr. “presiding spirit of the city,” the sixty 「城天」 tr. “city deva”; in all three witnesses the name is 「寶眼」 tr. “Jewel Eye.” Recorded without judgment.
Clause Three The First Gate of the City of the Mind
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | you should guard the city of the mind, which is to say: do not covet any objective realm of birth and death | T10n0279 0413c25 |
| Buddhabhadra T278 | you should guard the city of the mind, because you leave birth and death | T09n0278 0762a02 |
| Prajñā T293 | you should guard the city of the mind with skill, which is to say: do not covet any objective realm of birth and death | T10n0293 0797c15 |
What the divergences are fastened to: the pattern of the clause is one and the same in the three witnesses, while they are full or spare in differing degree — the sixty has the glossing clause at its sparest (four graphs), the eighty next, and the forty adds the two graphs 「善巧」 tr. “with skill” upon the exhorting clause. The number of the gates likewise differs: counted one by one in the three witnesses, the eighty has thirty gates, the sixty twenty-four gates, and the forty likewise thirty gates. Recorded without judgment.
Clause Four The Last Gate of the City of the Mind
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | you should know that the city of the mind is as an illusion, which is to say: with all-knowledge penetrate the nature of dharmas | T10n0279 0414a22 |
| Buddhabhadra T278 | you should know that the city of the mind is as an illusion, because you enter the city of the true Dharma of all-knowledge | T09n0278 0762a23 |
| Prajñā T293 | you should know that the city of the mind is as an illusion, which is to say: with all-knowledge penetrate the nature of dharmas | T10n0293 0798a15 |
What the divergences are fastened to: all three witnesses close the last gate alike with 「如幻」 tr. “as an illusion” — the eighty and the forty gloss it alike with 「以一切智了諸法性」 tr. “with all-knowledge penetrate the nature of dharmas,” while the sixty has instead 「入一切智正法城故」 tr. “because you enter the city of the true Dharma of all-knowledge”; the eighty carries a colon beneath 「謂」 tr. “which is to say,” the forty none. Recorded without judgment.
Clause Five The Name of the Dharma Gate (the Clause of Humbling Herself)
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | I know only this bodhisattva liberation gate of the illusion of great vow and knowledge | T10n0279 0417b08 |
| Buddhabhadra T278 | I know only this Dharma gate of the illusion of great vow and knowledge | T09n0278 0764c29 |
| Prajñā T293 | I know only this bodhisattva liberation gate of the adornment of the illusion of great vow and knowledge | T10n0293 0802b14 |
What the divergences are fastened to: all three witnesses have the four graphs 「大願智幻」 tr. “the illusion of great vow and knowledge,” while what follows differs — the eighty has 「解脫門」 tr. “liberation gate,” the sixty 「法門」 tr. “Dharma gate,” the forty 「莊嚴解脫門」 tr. “liberation gate of adornment.” The base text itself likewise has, earlier in the text, 「菩薩大願智幻莊嚴解脫門」 tr. “the bodhisattva liberation gate of the adornment of the illusion of great vow and knowledge” 〔T10n0279 0416b04〕, in the same form as the forty. Recorded without judgment.
Clause Six The Name of the Kalpa and the Name of the World in the Former Life
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | at that time there was a kalpa named Pure Light, and a world named Sumeru Virtue | T10n0279 0417a13 |
| Buddhabhadra T278 | there was a kalpa named Pure Light Bright, and there was a world named Wondrous Virtue Sumeru Mountain King | T09n0278 0764c09 |
| Prajñā T293 | at that time there was a kalpa named Pure Light, and a world named Sumeru Virtue | T10n0293 0802a15 |
What the divergences are fastened to: the name of the kalpa the eighty and the forty have alike as 「淨光」 tr. “Pure Light,” the sixty as 「淨光明」 tr. “Pure Light Bright”; the name of the world the eighty and the forty alike as 「須彌德」 tr. “Sumeru Virtue,” the sixty as 「妙德須彌山王」 tr. “Wondrous Virtue Sumeru Mountain King.” The divergences in the remaining proper names of the same passage: the set of four continents the eighty has as 「師子幢」 tr. “Lion Banner,” the forty as 「香風威德師子幢」 tr. “Fragrant Wind Awesome Virtue Lion Banner” 〔T10n0293 0802a18〕, while the sixty gives no name to the set of four continents at all and says only 「彼四天下中有八十億大王之都」 tr. “within that set of four continents there were eighty koṭis of capitals of great kings” 〔T09n0278 0764c12〕; the royal city the eighty as 「自在幢」 tr. “Banner of Sovereignty,” the sixty as 「智幢」 tr. “Banner of Knowledge,” the forty as 「最勝具足幢」 tr. “Most Excellent and Complete Banner” 〔T10n0293 0802a19〕; the wheel-turning king the eighty as 「大威德」 tr. “Great Awesome Virtue,” the sixty as 「勇盛」 tr. “Flourishing in Courage” 〔T09n0278 0764c14〕, the forty as 「勇猛精進大威德」 tr. “Courageous Vigor Great Awesome Virtue” 〔T10n0293 0802a20〕; the place of the Way the eighty as 「滿月光明」 tr. “Full Moon Light,” the sixty as 「月光明」 tr. “Moon Light” 〔T09n0278 0764c15〕, the forty as 「種種妙色光」 tr. “Light of Every Wondrous Color” 〔T10n0293 0802a21〕; the spirit of the place of the Way the eighty as 「慈德」 tr. “Kindness Virtue,” the sixty as 「慈妙德」 tr. “Kindness Wondrous Virtue” 〔T09n0278 0764c16〕, the forty as 「吉祥眼」 tr. “Auspicious Eye” 〔T10n0293 0802a22〕; the name of the bodhisattva the eighty and the sixty alike as 「離垢幢」 tr. “Stainless Banner” 〔T09n0278 0764c16〕, the forty as 「無垢幢」 tr. “Stainless Banner” 〔T10n0293 0802a22〕; the evil Māra the eighty and the forty alike as 「金色光」 tr. “Golden Light,” the sixty as 「金剛光明」 tr. “Vajra Light” 〔T09n0278 0764c17〕. Recorded without judgment.
Clause Seven Joining the Ancient and the Present
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | was that spirit of the place of the Way some other person? It is this body of mine. That wheel-turning king is the present World-Honored One Vairocana | T10n0279 0417a28 |
| Buddhabhadra T278 | that spirit of the place of the Way — was it some other person? It is this body of mine. That wheel-turning king is the buddha Rocana | T09n0278 0764c23 |
What the divergences are fastened to: the buddha with whom she is joined the eighty has as 「毘盧遮那」 tr. “Vairocana,” the sixty as 「盧舍那」 tr. “Rocana” — this being a divergence running through the whole of the two witnesses, and not peculiar to this passage. Recorded without judgment.
Clause Eight The Place from Which the Buddhas Send Forth Light When They Are About to Become Buddhas
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | all send forth from their 『𪗇』 a great light that comes and shines upon my body and upon the palaces and dwellings where I abide | T10n0279 0417b06 |
| Prajñā T293 | all bring forth from the navel great lights of every kind that come and shine upon my body | T10n0293 0802b12 |
| Buddhabhadra T278 | furthermore, Son of good family, as to the measureless and boundless buddhas of the present and the past and of the ten directions who send forth a great light that comes and shines upon my body, my palace, and my dwelling place | T09n0278 0764c27 |
What the divergences are fastened to: as to the place from which the light is sent forth, the eighty uses one graph made for the base text, 「𪗇」 tr. “navel (the base text’s own graph)”, whose sense is the navel and whose shape is kept verbatim and not normalized, the forty has 「臍」 tr. “the navel,” and the sixty at this clause has no graph for the place of the sending forth and says only 「放大光明」 tr. “send forth a great light.” Chengguan glosses it relying upon a witness that has the place, saying 「臍中放光者，生長同氣之所，表佛佛皆從無二理生故」 tr. “that the light is sent forth from within the navel is because it is the place where the breath of birth and growth is shared, and it sets forth that buddha after buddha is born from the principle that is not two” 〔T35n1735 0952c07〕. Recorded without judgment.
Clause Nine Pointing Out the Next Friend
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | in the Heaven of the Thirty-Three of this world there is a king named Right Mindfulness, and that king has a daughter named Light of the Lord of Gods | T10n0279 0417b11 |
| Buddhabhadra T278 | there is a king named King Right Mindfulness, and there is a maiden named Light of the Lord of Gods | T09n0278 0765a05 |
| Prajñā T293 | in this Heaven of the Thirty-Three there is a king named Complete in Right Mindfulness | T10n0293 0802c05 |
What the divergences are fastened to: the name of the king the eighty and the sixty have as 「正念」 tr. “Right Mindfulness,” the forty as 「具足正念」 tr. “Complete in Right Mindfulness”; the name of the daughter is alike in all three witnesses as 「天主光」 tr. “Light of the Lord of Gods,” while the sixty calls her a 「童女」 tr. “maiden.” Recorded without judgment.
Clause Ten The Name of the Rākṣasa of the Dharma Hall
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | at that time there was a rākṣasa ghost king who guards the bodhisattva Dharma hall, named Good Eye, together with his retinue of ten thousand rākṣasas | T10n0279 0414b14 |
| Buddhabhadra T278 | there was a rākṣasa ghost king who guards the bodhisattva Dharma hall, named Good Eye | T09n0278 0762b13 |
| Prajñā T293 | at that time there was a rākṣasa ghost king who guards the bodhisattva Dharma hall, named Wondrous Eye, together with his retinue of ten thousand rākṣasas | T10n0293 0798b19 |
What the divergences are fastened to: his office in all three witnesses alike is the guarding of the bodhisattva Dharma hall; his name the eighty and the sixty have as 「善眼」 tr. “Good Eye,” the forty as 「妙眼」 tr. “Wondrous Eye” 〔T10n0293 0798b19〕. The retinue the eighty and the forty alike have as ten thousand rākṣasas, while the sixty brings out his household besides, as 「與妻子俱，一萬羅剎眷屬圍遶」 tr. “together with his wife and children, with a retinue of ten thousand rākṣasas circling him” 〔T09n0278 0762b13〕. Recorded without judgment.
Clause Eleven The List of the Form-Bodies of the Direct Recompense
| Witness | Verbatim | Source |
|---|---|---|
| Śikṣānanda T279 | displaying a pure form-body. Which is to say: a form-body that passes beyond the three realms, because it has gone out from all the destinies of existence | T10n0279 0415a06 |
| Buddhabhadra T278 | complete in a pure form-body, a form-body that goes out from the three worlds, a form-body that appears facing all the world | T09n0278 0762c29 |
| Prajñā T293 | displaying a pure form-body, which is to say: a form-body that passes beyond the three realms, because it has gone out from all the destinies of existence | T10n0293 0799a24 |
What the divergences are fastened to: in the lists of the eighty and the forty, clause after clause first gives the name of the body and after fastens the reason to it; in the list of the sixty the first half gives only the names of the bodies and fastens no reason, while the second half begins to fasten one to each, as with 「不去色身，於一切趣無所滅故」 tr. “a form-body that does not go, because in all the destinies there is nothing that it brings to an end” 〔T09n0278 0763a09〕. As to the judging of the number of the bodies, Chengguan, taking the eighty-fascicle witness, makes them forty bodies; Fazang, taking the sixty-fascicle witness, has 「有五十七種法界身雲」 tr. “there are fifty-seven kinds of cloud of bodies of the Dharma realm” 〔T35n1733 0484a26〕; and Zhiyan, taking the sixty-fascicle witness, has 「初文合有五十句」 tr. “the first passage has fifty clauses in all” 〔T35n1732 0102c28〕. Recorded without judgment. The list of the forty-fascicle text, counted one by one, comes to forty-six bodies, six more than the eighty: 「廣大力色身，令諸眾生具福德故」 tr. “a form-body of vast power, because it makes beings complete in merit” 〔T10n0293 0799a27〕, 「住安樂色身，親近見聞得安樂故」 tr. “a form-body abiding in ease, because those who draw near, see and hear it gain ease” 〔0799b03〕, 「無斷盡色身，究竟普見如虛空故」 tr. “a form-body without cutting off or exhaustion, because it is seen universally to the very end, like space” 〔0799b04〕, 「大威德色身，滅除眾生虛妄法故」 tr. “a form-body of great majesty, because it extinguishes the false dharmas of beings” 〔0799b05〕, 「無依色身，願度世間故」 tr. “a form-body without reliance, because it vows to deliver the world” 〔0799b17〕, 「離虛妄色身，永離眾生虛假法故」 tr. “a form-body free of falsehood, because it is forever free of the false and empty dharmas of beings” 〔0799b22〕; the remaining forty share their names, with small differences in the wording of the reasons, as with the forty’s 「無分別色身，但隨眾生心願起故」 tr. “a form-body without discrimination, because it arises only according to the minds and wishes of beings” 〔0799b21〕 against the eighty’s 「無分別色身，但隨眾生分別起故」 tr. “a form-body without discrimination, because it arises only according to the discriminations of beings” 〔T10n0279 0415a29〕.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The conditions gathered and entering the real — the conditions of the forty-one persons returning to one real Dharma realm. This section is the first of the second of the five marks of the last assembly of 〈入法界品〉. Chengguan sets up the meaning of this mark, fastening it to the two graphs 「會緣」 tr. “gathering the conditions”:
「二從摩耶下九會十一人，明會緣入實相，即會前住等，成普別兩行契證法界故，初得幻智、後得幻住，該於中間如幻之緣，入一實故。」 tr. “Second, from Māyā onward, nine gatherings and eleven persons, making clear the mark of the conditions gathered and entering the real — that is, gathering the abodes and the rest that came before, and accomplishing the two practices, the universal and the particular, so as to tally with and realize the Dharma realm; for the first gains the knowledge of illusion and the last gains the abiding in illusion, taking in between them the conditions that are as an illusion, and entering the one real.” 〔T35n1735 0918b09〕
At the place where the outline of this section begins he sets it forth once again, and with Māyā’s giving birth to the Buddha sets up why it comes in this order:
「自下大文第二，從摩耶下有十一人，明會緣入實相。謂會前諸位差別之緣，令歸一實法界，生於佛果，如摩耶生佛，故次明之」 tr. “From here below is the second great division: from Māyā onward there are eleven persons, making clear the mark of the conditions gathered and entering the real. That is, gathering the conditions of the differences of the stations that came before and making them return to the one real Dharma realm, and being born into the buddha-fruit as Māyā gave birth to the Buddha — and so it is made clear next.” 〔T35n1735 0951a05〕
(2) Taken by the gatherings they are ten — the division of general and particular. Eleven persons, yet taken by the gatherings they are ten, the first one being the general and the remaining nine the particulars; this judgment is the source of this section’s outline-name, 「總」 tr. “the general”:
「然人雖十一，約法唯九，約會為十，初一為總、餘九為別故。摩耶得智幻法門，末後亦得幻住，始終相會該於中間，總別圓融歸實無二故」 tr. “Now although the persons are eleven, taken by the dharmas they are only nine, and taken by the gatherings they are ten, since the first one is the general and the remaining nine are the particulars. Māyā gains the Dharma gate of the illusion of knowledge, and the last one likewise gains the abiding in illusion; beginning and end gather one another and take in what lies between, for the general and the particular fuse into roundness and return to the real, not two.” 〔T35n1735 0951a08〕
Why the general does not do away with the particular, Chengguan asks himself and answers himself: 「摩耶既會緣入實，何得更須十人？豈不向言總別相會，非別無以成總故」 tr. “Since Māyā has gathered the conditions and entered the real, how is it that ten persons more are still needed? Was it not said just now that the general and the particular gather one another, and that without the particular there is no way to accomplish the general?” 〔0951a11〕; and again 「又顯是所會之緣，語十表其無盡，無盡之緣皆成摩耶之實德故」 tr. “Further, it displays that they are the conditions that are gathered; saying ten sets forth that they are inexhaustible, for the inexhaustible conditions all accomplish Māyā’s real virtue.” 〔0951a13〕
(3) Equal awakening turning back to enter the gate of redoubled mystery. Upon the particular place of this section Chengguan lays down one gate of meaning, fastening it to equal awakening and to entering the common world:
「又此一相義當等覺，等覺方能親生佛故。等覺却入重玄門中，故有十人多明入俗」 tr. “Further, the meaning of this one mark answers to equal awakening, since only equal awakening is able to give birth to a buddha as its own. Equal awakening turns back to enter within the gate of redoubled mystery, and so there are ten persons who for the most part make clear the entering of the common world.” 〔T35n1735 0951a15〕
The order of the nine particular friends Chengguan likewise threads upon this one line, coming to rest at the last upon the abiding in illusion: 「始末皆幻，方知諸緣體虛即實」 tr. “beginning and end are alike illusion, and only then is it known that the many conditions are empty in essence and thereby real” 〔0951a21〕.
(4) The four graphs of the illusion of great vow and knowledge — Chengguan dividing them into two meanings and two meanings again. The glossing of the name of the Dharma gate is the heart of this section’s doctrine:
「今初，大有二義：一願大，願為一切諸佛母故；二智大」 tr. “Now the first: great has two meanings — first, the vow is great, since she vows to be the mother of all buddhas; second, the knowledge is great.” 〔T35n1735 0952b01〕
「一權智，即能起大願、能成幻事；二實智，即是般若，生佛真身」 tr. “First, provisional knowledge, which is able to raise the great vow and able to accomplish the affairs of illusion; second, real knowledge, which is just wisdom, giving birth to the true body of a buddha.” 〔0952b02〕
「幻亦二義：一願智體虛當相名幻故」 tr. “Illusion likewise has two meanings: first, that vow and knowledge are empty in essence and are named illusion just as they stand.” 〔0952b03〕
「二者即智所作生佛之義，謂於己身不壞小而廣容，若於佛身無生起而現起」 tr. “Second, the meaning of giving birth to a buddha, which is done by knowledge: that is, in her own body, not destroying the small and yet holding broadly; and in the buddha-body, without arising and yet appearing to arise.” 〔0952b06〕
He closes at the last with the two gates of Samantabhadra and Mañjuśrī: 「又願收普賢、智收文殊，皆入大幻，同為般若，亦名佛母」 tr. “Further, the vow gathers up Samantabhadra and the knowledge gathers up Mañjuśrī; both enter the great illusion, both alike are wisdom, and it is likewise named the buddha-mother” 〔0952b07〕. The Yanyi chao divides the vow further into the particular vow and the general vow: 「上約別願，今是通願，無願不收」 tr. “above it was taken by the particular vow; here it is the general vow, and there is no vow it does not gather up” 〔T36n1736 0687b06〕, and again 「願智相融皆是大幻，成不共般若，故生佛也」 tr. “vow and knowledge fuse into one another and are all the great illusion, accomplishing the wisdom not held in common, and so a buddha is born” 〔0687b07〕.
(5) Dwelling neither in one place nor in many places — four turns of the phrase. Māyā says of her body that it is 「本來無二，非一處住，非多處住」 tr. “originally not two; it does not dwell in one place, nor does it dwell in many places” 〔T10n0279 0416b03〕, and Chengguan glosses these three clauses fourfold:
「本來無二者，稱一性故。非一處住者，體周遍故。非多處住者，不如事故」 tr. “Originally not two — because it answers to the one nature. It does not dwell in one place — because its essence is all-pervading. Nor does it dwell in many places — because it is not as the matter is.” 〔T35n1735 0952b22〕
「又上句不壞多故，下句不壞一故。又上句理如事故，下句事如理故。又一與多相即入故。此並釋中智幻之義」 tr. “Further, the upper clause is because it does not destroy the many, and the lower clause because it does not destroy the one. Further, the upper clause is because principle is as matter, and the lower clause because matter is as principle. Further, because one and many are mutually identical and mutually entering. All these gloss the meaning of the illusion of knowledge within it.” 〔0952b24〕
The Yanyi chao matches this further to the gates of the ten mysteries, saying that 「不壞小而廣容」 tr. “not destroying the small and yet holding broadly” is the gate of the unobstructedness of the broad and the narrow 〔T36n1736 0687b04〕.
Upon the two clauses 「非一處住」 tr. “it does not dwell in one place” and 「非多處住」 tr. “nor does it dwell in many places” the Chao sets up four glosses: 「第一唯就體上以辯雙非，故非多」 tr. “the first takes it upon the essence alone in discriminating the twofold denial, and so it is not many” 〔0687b11〕, 「第二對約不壞性相說，上句不壞相、下句不壞性」 tr. “the second speaks by not destroying nature and mark: the upper clause does not destroy the mark, the lower clause does not destroy the nature” 〔0687b13〕, 「第三對約事理相如說，相如即無礙之義耳，亦是事理相遍」 tr. “the third speaks by matter and principle being as one another — being as one another is just the meaning of unobstructedness, and it is likewise matter and principle pervading each other” 〔0687b15〕, 「第四對唯約於事互相融說，即事事無礙義」 tr. “the fourth speaks only by matters fusing into one another, which is the meaning of the unobstructedness of matter and matter” 〔0687b16〕.
(6) Abiding in the essence and answering everywhere — Māyā and Sudhana each appearing to the other. Sudhana, seeing the number of Māyā’s bodies, himself displays just that many bodies, and Chengguan judges this to be 「設敬，自道已深故，現身等彼。上二並是住體遍應」 tr. “the paying of respect: since his own way is already deep, he displays bodies equal to hers. The two above are both abiding in the essence and answering everywhere” 〔T35n1735 0952a24〕. The Yanyi chao glosses 「住體遍應」 tr. “abiding in the essence and answering everywhere” further by the three meanings of the mutual dependence of arising conditions:
「然此即緣起相由門中三義：一諸緣各異義、二互遍相資義、三體用無礙義」 tr. “Now this is just the three meanings within the gate of the mutual dependence of arising conditions: first, the meaning that the many conditions are each distinct; second, the meaning that they pervade one another and aid one another; third, the meaning that essence and function are unobstructed.” 〔T36n1736 0687a21〕
「然上摩耶萬類殊應，即異體中多。今此善財一類之身，遍對摩耶，即同體中多」 tr. “Now Māyā above answering differently to the myriad kinds is the many within differing essences. Here Sudhana’s bodies of one kind facing Māyā everywhere is the many within the same essence.” 〔0687a24〕
Chengguan’s Explicit Judgment
The outline that assigns the stations is set up by Chengguan following the ancient worthies, and is not set forth by the scripture text itself; yet at the place where he sets that outline up he lays down an explicit judgment of his own, first recording the two accounts handed down of old and then judging how far each of them holds:
「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失」 tr. “Both have their reason; that is, since each single station is complete in many gates of the Dharma, how should the mind of a common man be forbidden to practice and seek the dharma of good friends? — and so not to match them has its reason. Yet within what has no sequence of stations the sequence of stations is not hindered, and to display the stations is the constant rule, so that to match them is likewise no fault.” 〔T35n1735 0918b04–b07〕
Upon whether Māyā is real or an emanation Chengguan likewise lays down a judgment of his own after the four clauses, and it is not a holding of the balance:
「皆帶方便。約此宗說，即法界實德人法圓融」 tr. “All of these carry skillful means. Speaking by the doctrine of this house, she is just the real virtue of the Dharma realm, person and dharma fused into roundness.” 〔T35n1735 0951b01〕
Both are judgments Chengguan states of himself, and so they are set apart in this section and do not belong among what is recorded without judgment. From this section onward the name of assignment to the stations turns to the name of the conditions gathered and entering the real, and that judgment is set up following upon the judgment before it.
(7) The setting forth of the three friends. Before the principal one appears three friends come forth ahead of her, and Chengguan fastens the office of each: 「初城神顯教修心、次身眾神密加授法、三法堂羅剎教求友之方」 tr. “first, the spirit of the city, teaching openly the cultivation of the mind; next, the spirits of the bodily host, secretly adding and conferring the Dharma; third, the rākṣasa of the Dharma hall, teaching the way of seeking friends” 〔T35n1735 0951b06〕. Upon the passage of the spirit of the city Chengguan lays down one further saying: 「正以言教城神令護心城，是知無有一事非法門矣」 tr. “just because it is a spirit of a city who by words of teaching bids him guard the city of the mind, it is known that there is not one thing that is not a gate of the Dharma” 〔0951b09〕. The four ways of seeking that the rākṣasa answers Chengguan judges to be four dharmas: 「有四法：一以友無不在故、二以法為體故、三身同友遍故、四智與境合故，如夢如影」 tr. “there are four dharmas: first, because there is nowhere the friend is not; second, because the Dharma is taken as the essence; third, because the body is as all-pervading as the friend; fourth, because knowledge joins with the objective realm, as a dream and as a shadow” 〔0951c09〕, and again 「又前三即離境界相，四則離心緣相。求善友者，幸思此言」 tr. “further, the first three are the leaving of the marks of the objective realm, and the fourth is the leaving of the marks that the mind takes as its conditions. Let those who seek good friends be so good as to ponder these words” 〔0951c11〕.
(8) Not casting away the objective realm — Chengguan citing the Yangjue jing as his ground. Upon the one clause among the ten samādhis, 「於一切境界不捨離不缺減三昧」 tr. “the samādhi of neither casting away nor lessening any objective realm” 〔T10n0279 0414b26〕, Chengguan displays the meaning of the perfect cultivation by setting it against the common man, the two vehicles, and the provisional teaching, and cites a scripture as his ground:
「後示三昧釋中，於境不捨離等者，凡夫染境，二乘捨境，權教縱觀空有互陳，並為缺減。若圓修者，觸目對境窮盡法源，不取不捨故」 tr. “Later, within the gloss upon the displaying of the samādhis, as to neither casting away the objective realm and the rest: the common man is stained by the objective realm, the two vehicles cast the objective realm away, and the provisional teaching, even where it contemplates, sets emptiness and existence forth by turns — all of these are a lessening. As for one who cultivates perfectly, whatever meets his eye and faces him as an objective realm he exhausts to the source of dharmas, since he neither grasps nor casts away.” 〔T35n1735 0951b29〕
「摩訶衍者，所謂彼眼根，於諸如來常，了了分明見，具足無減修」 tr. “As for the Great Vehicle, it is to say that that eye-faculty sees, clearly and distinctly, the permanence of all the Tathāgatas, complete in a cultivation with nothing lessened.” 〔0951c03〕
(9) The setting forth of the dependent recompense — the lotus blossom · the storeyed pavilion · the jewelled seat. Upon the three layers of the dependent recompense that Sudhana sees Chengguan sets up a meaning for each layer in turn:
「初明蓮華所證法界。自性無染，故曰蓮華。無明既開，不離心內，如從地涌」 tr. “The first makes clear the lotus blossom, the Dharma realm that is realized. Its own nature is unstained, and so it is called a lotus blossom. Since ignorance has opened out, and it is not apart from within the mind, it is as though it welled up from the ground.” 〔T35n1735 0951c18〕
「下明臺上樓觀。謂能證權實二智，依於所證而重現故。智包無外，云普納十方。總攝五位自分勝進，故云千柱行列」 tr. “Below, it makes clear the storeyed pavilion upon the terrace. That is, the two knowledges, provisional and real, which are what realizes, appearing again in layers in dependence upon what is realized. Knowledge wraps all with nothing outside it, and so it says universally takes in the ten directions. It gathers up altogether the own portion and the advancing beyond of the five stations, and so it says a thousand pillars ranged in rows.” 〔0951c22〕
「即智體自空，故云樓中有座。空具性德，故廣顯莊嚴」 tr. “That is, the essence of knowledge is of itself empty, and so it says that within the pavilion there is a seat. Emptiness is complete in the virtues of its nature, and so the adornments are displayed at large.” 〔0952a02〕
(10) The ten perfections in the working of the body. The one passage of Māyā’s bodily working Chengguan judges to be the practice of the ten perfections, and points out one difference in its order: 「先明十度行，唯精進在於忍前，餘皆如次」 tr. “first it makes clear the practice of the ten perfections; only vigor stands before forbearance, and the rest are all in their order” 〔T35n1735 0952a17〕; and the last passage then 「明二嚴行。未為佛母者，是其本行故」 tr. “makes clear the practice of the two adornments. That she has not yet become a buddha-mother is because this is her original practice” 〔0952a23〕.
(11) Two kinds of being a mother — the vow-mother and the knowledge-mother. At the end of the passage of the former life Chengguan divides the mother at the time of birth from the mother at the time of the accomplishing of the way:
「五結會古今。六為母普周。前來為生時之母，即是願母；此明為成道時母，即智母矣」 tr. “Fifth, the concluding joining of the ancient and the present. Sixth, the being a mother spread universally. What came before was the mother at the time of birth, which is the vow-mother; here it makes clear the being a mother at the time of accomplishing the way, which is the knowledge-mother.” 〔T35n1735 0952c05〕
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)
Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (upon the eighty-fascicle text, clause by clause · the principal)
The outline: 「今初總中，文亦具六。第一依教趣求，中二：初將詣觀成、後勝緣引導」 tr. “Now within the first, the general, the text likewise is complete in six. The first is seeking in accord with the teaching, and within it there are two: first, contemplation perfected as he is about to go; after, guidance by surpassing conditions.” 〔T35n1735 0951a22〕
The glossing of the name: 「今初摩耶，昔云天后，天后能生佛故。權教中說生佛七日命終生天，而晉經指在迦毘羅城，則顯常不滅矣」 tr. “Now the first, Māyā: of old it was rendered Queen of the Gods, since the queen of the gods is able to give birth to a buddha. Within the provisional teaching it is said that seven days after giving birth to the Buddha her life ended and she was born among the gods; yet the Jin scripture points to her being in the city of Kapila, which displays that she is constant and does not perish.” 〔T35n1735 0951a25〕
The four clauses on whether she is real or an emanation: 「然說摩耶，或云是實非化、或云是化非實、或云亦化亦實、或云非化非實，皆帶方便。約此宗說，即法界實德人法圓融」 tr. “Now in speaking of Māyā, some say she is real and not an emanation, some that she is an emanation and not real, some that she is both an emanation and real, some that she is neither an emanation nor real — all of these carry skillful means. Speaking by the doctrine of this house, she is just the real virtue of the Dharma realm, person and dharma fused into roundness.” 〔T35n1735 0951a29〕
The matching of the seventeen bodies to the forty bodies: upon the passage of the calling to mind before the meeting the Shu judges 「初總念勝德，已能闇合願智幻門」 tr. “first, calling to mind her surpassing virtue in general, which already tallies unawares with the gate of the illusion of vow and knowledge” 〔0951b03〕 and 「別念一十七身，唯普眼見，冥契下文天后所現」 tr. “calling to mind severally seventeen bodies, seen only by the universal eye, which tallies in the dark with what the Queen of the Gods displays in the text below” 〔0951b04〕; and the Yanyi chao makes clear the way of the matching: 「疏但總意，若別配之，此十七身攝下經中四十身」 tr. “the Shu gives only the general intent; were they matched severally, these seventeen bodies take in the forty bodies in the scripture text below” 〔T36n1736 0686b17〕.
The gloss of the eleven minds: 「今初，釋中有十一心：一直、二悲、三智、四進、五信、六深、七慈、八淨、九益、十巧、十一常」 tr. “Now the first: within the gloss there are eleven minds — first, the straight; second, compassion; third, knowledge; fourth, vigor; fifth, faith; sixth, depth; seventh, kindness; eighth, purity; ninth, benefit; tenth, skill; eleventh, constancy.” 〔T35n1735 0951b27〕 — the glossing text of ten dharmas, yet listing eleven minds.
The three divisions of the teaching of the way of seeking friends: 「教求友之方。於中三：初教、次問、後答」 tr. “the teaching of the way of seeking friends. Within it there are three: first the teaching, next the question, last the answer” 〔T35n1735 0951b24〕, and 「先教十法增其智、後示三昧息其亂，各有標、釋、結」 tr. “first the teaching of the ten dharmas to increase his knowledge, after the displaying of the samādhis to still his confusion, each having a setting forth, a gloss, and a conclusion” 〔0951b25〕
The judgment upon the ten eyes: 「善財獲益，所謂十眼」 tr. “Sudhana gains the benefit, which is to say the ten eyes” 〔T35n1735 0951b21〕, and 「言不思議身者，十身無礙故。佛平等者，佛佛同故」 tr. “as to the words the inconceivable body, it is because the ten bodies are unobstructed. As to the buddhas being even, it is because buddha and buddha are the same” 〔0951b22〕
Taking up what came before in receiving and carrying out the teaching: 「近躡羅剎之言，遠通前三勝友，以前二神並未有答故，即由前三位調練故，得覩斯勝報」 tr. “near at hand it takes up the words of the rākṣasa, and far off it runs through the three surpassing friends before, since the two spirits before had given no answer; it is just because of the tempering by those three that he was able to behold this surpassing recompense.” 〔T35n1735 0951c15〕
The two divisions of the direct recompense: 「先明萬類難思身、後明一類超勝身」 tr. “first it makes clear the bodies of the myriad kinds hard to conceive; after, it makes clear the surpassing body of one kind” 〔T35n1735 0952a06〕, 「明其通體，謂離有取蘊故」 tr. “making clear the body throughout, which is to say that it has left the appropriating aggregates” 〔0952a14〕, 「明一類超勝身，約唯女故」 tr. “making clear the surpassing body of one kind, taken as being of women only” 〔0952a15〕
The mention of Mañjuśrī in the inquiry: 「敘文殊等者，若約等覺，則因位極故；若約會緣，從初發心，一一善友皆是所會之緣，同入比故」 tr. “as to the mention of Mañjuśrī and the rest: if taken by equal awakening, it is because the station of cause is at its utmost; if taken by the gathering of conditions, then from the first raising of the mind each and every good friend is a condition that is gathered, and they enter alike into this comparison.” 〔T35n1735 0952a26〕
The four divisions of the working and the five marks of the light from the pores: 「第一毛光為先相，於中五：一光入身；二光現變；三見八相；四現因果；五令身難思，謂不大而容十方故」 tr. “first, the light from the pores as the preceding sign, and within it five: first, the light enters the body; second, the light displays transformations; third, the eight aspects are seen; fourth, cause and fruit appear; fifth, the body is made hard to conceive, that is, because without being made vast it holds the ten directions” 〔T35n1735 0952b15〕, 「一眷屬翼從、二菩薩現通、三光明息苦、四現變入胎、五入已遊步」 tr. “first, the retinue attending as wings; second, the bodhisattva displaying his penetrations; third, the light stilling suffering; fourth, displaying transformations and entering the womb; fifth, having entered, roaming and stepping about” 〔0952b19〕, 「腹包眾海難思」 tr. “the belly wrapping the seas of the assemblies, hard to conceive” 〔0952b21〕
The six passages of the source and root: 「辨法根源，先問、後答。答中六：一輪王久遠」 tr. “discriminating the source and root of the Dharma, the question first and the answer after. Within the answer there are six: first, the wheel-turning king long ago” 〔T35n1735 0952b27〕, 「言非後身菩薩所知者，顯唯佛知非但久遠，亦顯時無時相，佛智契故」 tr. “as to the words not to be known by a bodhisattva of the final body, it displays that only a buddha knows it, and not merely that it is long ago; it displays also that time has no mark of time, and that the knowledge of a buddha tallies with it” 〔0952b29〕, 「三聖帝助降，表智王助體，本覺現故。此時已得菩薩神通，明今始成，非實始也」 tr. “third, the sage emperor aiding in the subduing, which sets forth that the king of knowledge aids the essence, since original awakening appears. At that time he had already gained the spiritual powers of a bodhisattva, which makes clear that his accomplishing now is a beginning in name and not a beginning in fact” 〔0952c02〕, 「四場神興願，智假慈興，故神生子想」 tr. “fourth, the spirit of the place of the Way raising a vow: knowledge borrows kindness in order to rise, and so the spirit gives rise to the thought of a son” 〔0952c04〕
The last three divisions: 「後三段可知。第二」 tr. “the last three passages may be understood. Second” 〔T35n1735 0952c08〕 — for the three passages of humbling herself and pointing to the superior · pointing out the next friend · cherishing her virtue and taking leave the Shu sets up no separate outline-names and gives no clause-by-clause gloss.
Fazang, Tanxuan ji T35n1733 (the commentary upon the sixty-fascicle Avataṃsaka)
The outline-name and its reason: 「下明會緣入實相知識。謂會前諸位差別之緣，令歸平等一實法界，生於佛果，如摩耶生佛，故次明也」 tr. “Below, the making clear of the friends of the conditions gathered and entering the real. That is, gathering the conditions of the differences of the stations that came before and making them return to the even, one, real Dharma realm, and being born into the buddha-fruit as Māyā gave birth to the Buddha — and so it is made clear next.” 〔T35n1733 0483b15〕
The judgment upon the number of persons: 「此中有十人，分之為二：初一是總、餘九是別」 tr. “within this there are ten persons, divided into two: the first one is the general and the remaining nine are the particulars.” 〔T35n1733 0483b17〕
The glossing of the name: 「摩耶者，此云幻生。菩薩夫人者，梵名提婆多，正翻應名天后，古人就義名曰夫人」 tr. “Māyā means, in this tongue, illusion-birth. As to the bodhisattva’s lady, her Sanskrit name is Tipoduo, and rendered properly it should be Queen of the Gods; the men of old, going by the sense, named her lady.” 〔T35n1733 0483b22〕
The difficulty of the death after seven days, and the answer: 「問：餘經論說，摩耶生佛，七日命終，生忉利天。云何此中指迦毘羅城？答：化相示滅，實報常存」 tr. “Question: other scriptures and treatises say that Māyā, having given birth to the Buddha, ended her life on the seventh day and was born in the Trāyastriṃśa heaven. How is it that here it points to the city of Kapila? Answer: the mark of emanation displays its ceasing, while the real recompense abides constantly.” 〔T35n1733 0483b24〕
The four clauses upon the five teachings: 「又摩耶等諸眷屬，若小乘中是實非化；若始教大乘中是化非實；若終教中亦實亦化，謂實是大菩薩示現為化故；若頓教中非實非化，以即相無相故；若圓教中竝是法界實德，是人亦是法門故」 tr. “Further, as to Māyā and the rest of the retinue: within the Small Vehicle they are real and not emanations; within the Great Vehicle of the initial teaching they are emanations and not real; within the final teaching they are both real and emanations, that is, because in reality they are great bodhisattvas displaying themselves as emanations; within the sudden teaching they are neither real nor emanations, because in the very mark there is marklessness; within the perfect teaching they are all the real virtue of the Dharma realm, being persons and likewise gates of the Dharma.” 〔T35n1733 0483b29〕
The six divisions: 「第二依教趣入中六：初辭前、二念後、三引導、四見勝、五致敬、六申請」 tr. “Second, within entering in accord with the teaching there are six: first, taking leave of the one before; second, calling to mind the one after; third, the guidance; fourth, seeing the surpassing one; fifth, offering respect; sixth, setting forth the request.” 〔T35n1733 0483c11〕
The nineteen bodies: 「下別念其身有十九種」 tr. “below, the calling to mind of her body severally has nineteen kinds.” 〔T35n1733 0483c14〕
The three companion friends: 「下明伴善知識方便引導，於中三：初城天教守心城、二妙德天讚德加持、三羅剎王教令起行」 tr. “Below, the making clear of the companion good friends guiding by skillful means, and within it three: first, the city deva teaching the guarding of the city of the mind; second, the deva Wondrous Virtue praising her virtue and adding her sustaining power; third, the rākṣasa king teaching and bidding him rise up in practice.” 〔T35n1733 0483c17〕
The number of the gates of the city of the mind: 「二教守心城，有二十四種，一一各初勸所作、後釋作所以」 tr. “second, the teaching of the guarding of the city of the mind, in twenty-four kinds, each of them first exhorting to what is to be done and after glossing why it is done.” 〔T35n1733 0483c20〕
The praising by the deva Wondrous Virtue and the ten kinds of eye: 「三善財獲益，於中得十種眼，一一各先標眼名、後顯眼義」 tr. “third, Sudhana gains the benefit, and within it he gains ten kinds of eye, each of them first setting forth the name of the eye and after displaying the meaning of the eye.” 〔T35n1733 0484a01〕
The ten minds of the ten dharmas the rākṣasa teaches: 「初教十法得近知識，初總、次別、後結」 tr. “first, the teaching of the ten dharmas by which one may draw near to friends: first the general, next the particular, last the conclusion.” 〔T35n1733 0484a04〕, 「別中，一直心；二悲心；三智心；四不退心；五堅信心；六深心，觀性故；七大心，普覆故；八廣心，了法界故；九巧心，應病與藥故；十常心，行不斷故」 tr. “within the particular: first, the straight mind; second, the mind of compassion; third, the mind of knowledge; fourth, the mind that does not turn back; fifth, the mind of firm faith; sixth, the deep mind, because it contemplates the nature; seventh, the great mind, because it covers all; eighth, the broad mind, because it penetrates the Dharma realm; ninth, the skillful mind, because it gives the medicine that answers the illness; tenth, the constant mind, because the practice is unbroken.” 〔0484a05〕
Why the ten samādhis are taught: 「見善知識者，以入三昧，知佛菩薩平等法身故。又依三昧，得見諸佛菩薩故。又以摩耶是三昧境故」 tr. “as to seeing the good friend: because by entering samādhi one knows the even Dharma body of buddhas and bodhisattvas; again, because relying on samādhi one gets to see the buddhas and bodhisattvas; again, because Māyā is herself the objective realm of samādhi.” 〔T35n1733 0484a08〕
Why he is bidden to seek the friend thus: 「以摩耶所在遍十方，故令禮十方求也」 tr. “because the place where Māyā is spreads through the ten directions, he is bidden to pay reverence to the ten directions and seek.” 〔T35n1733 0484a13〕
Why he is able to see the dependent recompense: 「前城天等三位，調鍊善財令心至徹、慧眼得開，方見摩耶實報境界故」 tr. “the three, the city deva and the rest before, tempered and refined Sudhana so that his mind came through to the utmost and the eye of wisdom was opened, and only then did he see the objective realm of Māyā’s real recompense.” 〔T35n1733 0484a17〕
The fifty-seven kinds of cloud of bodies of the Dharma realm: 「就正見中有五十七種法界身雲，分三：初二十種直列身名」 tr. “within the seeing proper there are fifty-seven kinds of cloud of bodies of the Dharma realm, divided into three: the first twenty kinds list the names of the bodies straight off.” 〔T35n1733 0484a25〕
The ten perfections in the working of the body: 「謂此身雲能增長眾生十波羅蜜行。然不次第」 tr. “that is, this cloud of bodies is able to make the ten perfections of beings’ practice grow. Yet it is not in sequence.” 〔T35n1733 0484b02〕
The four divisions of displaying her own Dharma realm: 〔T35n1733 0484b13〕「第四大段「答言」〔0484b14〕下示己法界。於中四：一標名體、二明業用、三辨根原、四結自分」 tr. “the fourth great division, from ‘she answered, saying’ onward, is the displaying of her own Dharma realm. Within it there are four: first, setting forth the name and the essence; second, making clear the working; third, discriminating the source and root; fourth, concluding her own portion.”
The gloss of the illusion of great vow and knowledge: 「大願者，宿願力，由此生生常為佛母」 tr. “great vow means the power of a vow of old, by which birth after birth she is ever a buddha-mother” 〔T35n1733 0484b15〕, 「大智者，即般若為母也」 tr. “great knowledge means that wisdom is the mother” 〔0484b17〕, 「幻者，是願智所作生佛之義，謂於己身不壞小而廣容，於佛身實無生而現生」 tr. “illusion is the meaning of giving birth to a buddha, done by vow and knowledge: that is, in her own body, not destroying the small and yet holding broadly; and in the buddha-body, in reality without birth and yet appearing to be born” 〔0484b17〕, 「天竺本云：我住菩薩解脫名大願智幻莊嚴矣」 tr. “the Indian witness says: I abide in the bodhisattva liberation named the adornment of the illusion of great vow and knowledge” 〔0484b19〕
The six passages of discriminating the source and root: 「答中六：一往時輪王；二臨欲成佛，魔來惱亂；三輪王降魔，菩薩成佛；四願為其母，復供多佛；五結會古今，常為其母；六廣顯過現為十方佛母」 tr. “within the answer there are six: first, the wheel-turning king of a former time; second, when awakening was about to be accomplished, Māra came to trouble and disturb; third, the wheel-turning king subdued Māra and the bodhisattva became a buddha; fourth, the vow to be his mother, and offerings made besides to many buddhas; fifth, the concluding joining of the ancient and the present, ever being his mother; sixth, displaying at large that in past and present she is the mother of the buddhas of the ten directions.” 〔T35n1733 0484c03〕
The bound of the outline passage: 「會緣入實相知識中總門竟」 tr. “the general gate among the friends of the conditions gathered and entering the real is finished.” 〔T35n1733 0484c07〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a differing track of symbolizing the Dharma)
The station and the symbolizing of the Dharma (the parallel passage within 〈十地品〉): 「以佛母摩耶為十一地初善知識，能生一切諸佛為表。母是悲位、佛是智故，以悲生智故，云摩耶生佛故，得幻生法門」 tr. “Taking the buddha-mother Māyā as the first good friend of the eleventh ground, her being able to give birth to all buddhas is what is set forth. The mother is the station of compassion and the buddha is knowledge, and since knowledge is born of compassion, it is said that Māyā gave birth to the Buddha, and therefore she gains the Dharma gate of illusion-birth.” 〔T36n1739 0868c04〕
The general judgment (the same passage): 「此明悲智德成、普賢行滿故，明其進修次第如是安立」 tr. “This makes clear that the virtue of compassion and knowledge is accomplished and Samantabhadra’s practice is fulfilled, and so it makes clear that the order of her advancing cultivation is set up in this way.” 〔T36n1739 0868c06〕
The outline of the ten gates of the eleventh ground (within the passage of the gloss proper to this friend in 〈入法界品〉): 「一摩耶夫人，明從悲起智幻生諸行成佛利生門」 tr. “first, Lady Māyā, making clear the gate in which knowledge rises out of compassion and by illusion gives birth to the many practices, becomes a buddha and benefits beings” 〔T36n1739 1001a03〕 — the first of the ten gates is this section, and the next is Light of the Lord of Gods.
The long outline of eleven passages upon this friend’s entering proper: 〔T36n1739 1001a18〕「第一正入當位法門中，從「爾時善財童子」〔1001a18〕已下，長科為十一段」 tr. “First, within the Dharma gate of the entering proper upon this station, from ‘at that time Sudhana the youth’ onward, the long outline is in eleven passages.” The names of the eleven passages, verbatim: 「明善財勝進入十一地門分」 tr. “the part making clear Sudhana advancing beyond and entering the gate of the eleventh ground” 〔1001a20〕 · 「明善財歎摩耶夫人身之體相自在分」 tr. “the part making clear Sudhana praising the sovereignty of the essence and marks of Lady Māyā’s body” 〔1001a22〕 · 「明主城神為善財說主治心城法門分」 tr. “the part making clear the presiding spirit of the city expounding for Sudhana the Dharma gate of presiding over and governing the city of the mind” 〔1001a24〕 · 「明身眾神歎摩耶夫人身，摩耶夫人於耳璫放光入善財身分」 tr. “the part making clear the spirits of the bodily host praising Lady Māyā’s body, and light sent forth from the ear-pendants entering Sudhana’s body” 〔1001a26〕 · 「明羅剎王為善財說十種親近善知識法分」 tr. “the part making clear the rākṣasa king expounding for Sudhana the ten dharmas for drawing near to good friends” 〔1001a29〕 · 「明羅剎王為善財說十三昧法，令善財常親近善知識分」 tr. “the part making clear the rākṣasa king expounding for Sudhana the dharma of the ten samādhis, so that Sudhana may ever draw near to good friends” 〔1001b02〕 · 「明善財見羅剎王為說禮敬十方求善知識法，復為說觀身心如夢如幻法，得見摩耶夫人蓮花及座樓閣莊嚴分」 tr. “the part making clear Sudhana seeing the rākṣasa king expound for him the dharma of paying reverence to the ten directions and seeking good friends, and expound besides the dharma of contemplating body and mind as a dream and as an illusion, whereupon he comes to see the adornments of Lady Māyā’s lotus blossom and seat and pavilion” 〔1001b05〕 · 「明善財見摩耶夫人如幻色身，遍周十方一切眾生前分」 tr. “the part making clear Sudhana seeing Lady Māyā’s illusion-like form-bodies, spread everywhere before all beings of the ten directions” 〔1001b17〕 · 「明摩耶現超過一切諸色相身遍周剎海，善財亦現等爾許身前合掌敬禮申請所求及得證入諸三昧門分」 tr. “the part making clear Māyā displaying bodies passing beyond all form-marks throughout the sea of lands, and Sudhana likewise displaying just that many bodies, joining his palms, paying respect, setting forth his request, and gaining entry into the gates of samādhi” 〔1001b20〕 · 「總明摩耶答善財所問法門」 tr. “making clear in general Māyā answering the Dharma gate Sudhana asked about” 〔1001b25〕 · 「明答善財所問得此解脫久如分」 tr. “the part making clear the answer to Sudhana’s question how long ago this liberation was gained” 〔1001b28〕.
The three friends as the skillful means preceding the ground: 「已上三眾神是入此十一地前方便」 tr. “the three hosts of spirits above are the skillful means preceding the entry into this eleventh ground” 〔T36n1739 1001b07〕, 「摩耶耳璫放光入善財身者，明入教光三昧。耳主教音」 tr. “that light from Māyā’s ear-pendants enters Sudhana’s body makes clear the entering of the samādhi of the light of the teaching; the ear presides over the sound of the teaching” 〔1001b13〕
The three dharmas of the general mark: 「夫摩耶夫人總相中以三法而成，別相中以等佛數眾生數行門而得其名」 tr. “now Lady Māyā, in the general mark, is accomplished by three dharmas, and in the particular mark gains her name by gates of practice equal to the number of the buddhas and of beings” 〔T36n1739 1001b29〕, 「三法者，一以一切諸佛眾生平等無相自體清淨法身妙理為體」 tr. “as to the three dharmas: the first takes as its essence the wondrous principle of the pure Dharma body, which is the very own essence of all buddhas and beings, even and markless” 〔1001c02〕
The ten gates of great vow: 「云何方便？其方便有十大願門，如願修學」 tr. “what are the skillful means? Those skillful means are ten gates of great vow, to be studied and cultivated according to the vow” 〔T36n1739 1001c10〕 — beneath it the vows are listed one by one, the first running 「一願初始發心時起等一切眾生數慈悲大願，皆當救度一切眾生令出三界苦中皆令成佛」 tr. “first, the vow that at the very first raising of the mind one raise great vows of compassion equal to the number of all beings, to rescue all beings and bring them out of the suffering of the three realms and cause them all to become buddhas” 〔1001c11〕, the middle eight running in order 「二願承事恭敬供養十方一切諸佛無空過者」 tr. “second, the vow to serve, revere and make offerings to all the buddhas of the ten directions, passing none by” 〔1001c13〕, 「三願於諸世界中所生之處，有德藝過己之人奉事修學」 tr. “third, the vow that wherever one is born in the worlds, one serve and study under those whose virtue and skill surpass one’s own” 〔1001c14〕, 「四願恒以四念處觀隨病治之，立四正懃成就根力」 tr. “fourth, the vow ever to cure each illness with the contemplation of the four stations of mindfulness, to establish the four right exertions and accomplish the faculties and powers” 〔1001c17〕, 「五願恒以七覺分不離心首長諸正慧，照十二緣生成大智海」 tr. “fifth, the vow ever to keep the seven limbs of awakening at the head of the mind, to make the right wisdoms grow, and to illumine the twelve links of dependent arising so as to accomplish the great sea of knowledge” 〔1001c18〕, 「六願恒以八正道行無始無終常現在前」 tr. “sixth, the vow that the practice of the eightfold right path, without beginning or end, be ever present” 〔1001c19〕, 「七願自己正道現前常住世間，利益人天一切六道眾生」 tr. “seventh, the vow that with one’s own right path present one abide ever in the world, benefiting gods, humans and all beings of the six destinies” 〔1001c20〕, 「八願於菩薩五位行門明知法則」 tr. “eighth, the vow to know clearly the rules of the gates of practice of the bodhisattva’s five stations” 〔1001c23〕, 「九願常念本願風輪以持本智，鼓揚無邊諸波羅蜜行」 tr. “ninth, the vow ever to be mindful of the wind-wheel of the original vow so as to hold the original knowledge, and to fan and raise the boundless practices of the perfections” 〔1001c26〕, and the last running 「十願常以大慈大悲身起一切智、如理遍周法界大智，普照不遺，一切平等普賢」 tr. “tenth, the vow ever to raise, with a body of great kindness and great compassion, all-knowledge and the great knowledge that in accord with principle spreads everywhere through the Dharma realm, shining universally and leaving nothing out — all of it even, all of it Samantabhadra” 〔1001c28〕
The teaching of seeking friends and the symbolizing by the dependent recompense: 「如善財得羅剎王，為說求善知識法」 tr. “as when Sudhana met the rākṣasa king, who expounded for him the dharma of seeking good friends” 〔T36n1739 1002b01〕, 「令達其教，達性達相如影通同無二，便入智幻生門」 tr. “causing him to penetrate that teaching: penetrating nature and penetrating mark, which as a shadow run through alike and are not two, he straightway enters the gate of the illusion-birth of knowledge” 〔1002b07〕, 「初見蓮花從地涌出者，以自性清淨法身為地體，一切萬行蓮花從此生故」 tr. “that he first sees the lotus blossom welling up from the ground is because the Dharma body pure in its own nature is taken as the essence of the ground, since the lotus blossom of all the myriad practices is born from it” 〔1002b09〕
How long ago the Dharma was gained, and the former life and the subduing of Māra: 「摩耶答言善男子乃往古世過不可思議非最後身菩薩神通道眼所知者，唯佛能知故」 tr. “where Māyā answers, Son of good family, in an age long past, beyond the inconceivable, not known by the spiritual and path-seeing eye of a bodhisattva of the final body — it is because only a buddha is able to know it” 〔T36n1739 1002c01〕, 「意明不可以時分知，不可以劫數度也」 tr. “the intent is to make clear that it cannot be known by divisions of time nor measured by numbers of kalpas” 〔1002c03〕, 「道場神於彼王而生子想者，明破見由智，起行化俗由悲，明此位智由慈悲所生故，觀智如子」 tr. “that the spirit of the place of the Way gave rise toward that king to the thought of a son makes clear that the breaking of views is by knowledge and the raising of practice to convert the common world is by compassion; it makes clear that the knowledge of this station is born of kindness and compassion, and so knowledge is looked upon as a son” 〔1003a09〕
The symbolizing of the light sent forth from the navel: 「明臍處身之中，一切眾生生長之際，此處是含生生長之藏」 tr. “it makes clear that the navel stands at the middle of the body, at the juncture where all beings are born and grow, and that this place is the treasury in which what holds life is born and grows” 〔T36n1739 1003a22〕, 「今臍中放光者，表受生之元始」 tr. “that the light is now sent forth from within the navel sets forth the very beginning of the taking of birth” 〔1003a26〕, 「成智之中，即眉間毫相是。成大悲之中，即臍中是故」 tr. “the middle at which knowledge is accomplished is the hair-mark between the brows; the middle at which great compassion is accomplished is within the navel” 〔1003b03〕
The three gates of pushing the virtue upward and advancing: 「我唯知此菩薩大願智幻解脫者，明推德昇進」 tr. “the words I know only this bodhisattva liberation of the illusion of great vow and knowledge make clear the pushing of the virtue upward and the advancing” 〔T36n1739 1003b11〕, 「推德昇進中有三門：一示善友之處，云在三十三天」 tr. “within the pushing of the virtue upward and the advancing there are three gates: the first displays the place of the good friend, saying that she is in the Heaven of the Thirty-Three” 〔1003b12〕, 「有女名天主光者，表無作智中慈悲無染性任用利物也」 tr. “that the king has a daughter named Light of the Lord of Gods sets forth that within the knowledge that does nothing, kindness and compassion, unstained in their nature, are used freely to benefit things” 〔1003b18〕
Zhiyan, Souxuan ji T35n1732
The glossing of the name and the outline-name: 「摩耶夫人者，此方云清淨妙。此下第二會緣入實相，所以將夫人，表此為性實，能成究竟覺」 tr. “Lady Māyā means, in this quarter, pure and wondrous. From here below is the second, the conditions gathered and entering the real; and the reason a lady is taken is to set forth that this is the reality of the nature, able to accomplish the ultimate awakening.” 〔T35n1732 0102b13〕
A further name set forth: 「摩耶者，此名幻化」 tr. “Māyā is here named illusion-transformation.” 〔T35n1732 0102c14〕
The outline in seven divisions: 「二依教趣入中但有七：一辭略無念前法及所至處，無意可知」 tr. “Second, within entering in accord with the teaching there are only seven: first, the taking of leave is abridged, having no calling to mind of the dharma before nor of the place he goes to, and there being no intent that can be known.” 〔T35n1732 0102b24〕
The setting forth of the three friends: 「二有三知識，其意云何？初表所知法、次表能知智、三表方便相」 tr. “Second, there are three friends; what is the intent of this? The first sets forth the dharma that is known; the next sets forth the knowledge that knows; the third sets forth the mark of skillful means.” 〔T35n1732 0102c07〕
The number of clauses of the city of the mind: 「教行法中有二十四句」 tr. “within the teaching of the dharmas of practice there are twenty-four clauses.” 〔T35n1732 0102c14〕
The four divisions of the second friend: 「第二知識有四：初天神歎夫人、二光照諸佛依正、三智光入善財頂、四善財獲益」 tr. “the second friend has four: first, the deva-spirit praising the lady; second, the light shining upon the dependent and direct recompense of the buddhas; third, the light of knowledge entering the crown of Sudhana’s head; fourth, Sudhana gaining the benefit.” 〔T35n1732 0102c16〕
The ninth and tenth clauses of the ten dharmas: 〔T35n1732 0102c21〕「能親近知識十法中，前八可知，「善對治」〔0102c22〕下第九句，「順善知識」〔0102c22〕下第十句」 tr. “within the ten dharmas by which one is able to draw near to friends, the first eight may be understood; from ‘skillfully counters’ onward is the ninth clause, and from ‘accords with good friends’ onward is the tenth clause.”
Seeing the dependent recompense and seeing the direct recompense: 「三見依報，有四：初見華臺、二見樓觀、三見寶坐、四明眷屬行相」 tr. “third, the seeing of the dependent recompense has four: first, seeing the blossom-terrace; second, seeing the storeyed pavilion; third, seeing the jewelled seat; fourth, making clear the marks of the practice of the retinue” 〔T35n1732 0102c23〕, 「初文有四，謂為益現色、二順法成似、三相實說空、四勝二乘故現色。初文合有五十句」 tr. “the first passage has four: displaying form for the sake of benefit; second, according with the Dharma and accomplishing likeness; third, the mark being real while emptiness is spoken; fourth, displaying form because it surpasses the two vehicles. The first passage has fifty clauses in all” 〔0102c26〕
The five divisions of Sudhana cultivating his practice and entering the real: 「五善財行修入實，文有五：初見夫人牒前所見身相」 tr. “fifth, Sudhana cultivating his practice and entering the real: the text has five, the first being the seeing of the lady, taking up the marks of the body seen before.” 〔T35n1732 0102c29〕
The four divisions of her own portion within the entering proper upon the Dharma realm: 〔T35n1732 0103a04〕「自分中有四：初辨法門名、二「得此法門」〔0103a05〕下辨法用、三「白言」〔0103a06〕下明法因緣久近、四「我唯」〔0103a06〕下結也」 tr. “within her own portion there are four: first, discriminating the name of the Dharma gate; second, from ‘having gained this Dharma gate’ onward, discriminating the working of the Dharma; third, from ‘he said’ onward, making clear how long ago the causes and conditions of the Dharma were; fourth, from ‘I only’ onward, the conclusion.”
The three divisions of the working of the Dharma gate: 「第二法門用中有三：初局，文分有四」 tr. “second, within the working of the Dharma gate there are three: the first is the confined, and its text divides into four.” 〔T35n1732 0103a06〕
The three divisions of how long ago the Dharma was gained: 「三得法久近中有三：初問。次答，此文有三：初本身獲益，有二，釋、結也」 tr. “third, within how long ago the Dharma was gained there are three: first the question; next the answer, whose text has three, the first being the benefit gained in the former body, which has two, the gloss and the conclusion.” 〔T35n1732 0103a18〕
Displaying at large and thereby showing the abridged, and the looking upward: 〔T35n1732 0103a21〕「三「復次善男子」〔0103a21〕下舉廣顯略也。仰推三，可知」 tr. “third, from ‘furthermore, Son of good family’ onward is the displaying at large that shows the abridged. The looking upward has three, which may be understood.”
Recorded without Judgment
The outline of this section: Chengguan makes six divisions (seeking in accord with the teaching · seeing, paying respect, and inquiring · displaying her own Dharma realm · the last three passages), Fazang makes six divisions (taking leave of the one before · calling to mind the one after · the guidance · seeing the surpassing one · offering respect · setting forth the request) and sets up separately a passage of displaying her own Dharma realm, Zhiyan makes seven divisions (taking leave · calling to mind the one after and the skillful means · seeing the dependent recompense · seeing the direct recompense · Sudhana being the same as she · the manner of paying respect · telling the root cause and requesting the Dharma gate), and Li Tongxuan, in his outline of this friend’s entering proper within 〈入法界品〉, divides it at length into eleven passages, above which stands further his outline of the ten gates of the eleventh ground — the number of divisions of the four houses and the bone each relies upon being alike different. The glossing of Māyā’s name: Chengguan transmits 「天后」 tr. “Queen of the Gods,” the Yanyi chao transmits 「幻術」 tr. “illusion-craft” and 「幻生」 tr. “illusion-birth,” Fazang transmits 「幻生」 tr. “illusion-birth,” and transmits further the Sanskrit name 「提婆多」 tr. “Tipoduo,” properly rendered as 「天后」 tr. “Queen of the Gods,” and Zhiyan transmits 「清淨妙」 tr. “pure and wondrous” and 「幻化」 tr. “illusion-transformation.” Whether Māyā is real or an emanation: Chengguan and Fazang each cite four clauses, which have been given above; the judgments at which each of them comes to rest are set apart above under ‘Chengguan’s Explicit Judgment’ and under Fazang’s matching to the five teachings, and do not belong in this section. The name of the station: Chengguan makes it the general of the 「會緣入實相」 tr. “mark of the conditions gathered and entering the real,” Zhiyan makes it the 「第二會緣入實相」 tr. “second, the conditions gathered and entering the real,” Li Tongxuan makes it the 「十一地初善知識」 tr. “first good friend of the eleventh ground” — three houses whose names differ while what they point to is one and the same passage of the outline. The number of bodies in the calling to mind before the meeting: Chengguan makes it seventeen bodies, Fazang nineteen kinds. The number of the gates of the city of the mind: Chengguan, taking the eighty-fascicle witness, makes it thirty gates, while Fazang and Zhiyan, taking the sixty-fascicle witness, make it twenty-four kinds. The number of the bodies of the direct recompense: Chengguan, taking the eighty-fascicle witness, makes it forty bodies; Fazang, taking the sixty-fascicle witness, fifty-seven kinds of cloud of bodies of the Dharma realm; Zhiyan, taking the sixty-fascicle witness, fifty clauses. All these divergent interpretations are the settled accounts of the ancient worthies, and they are recorded here.
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 section as the forty-second — 「四十一釋迦女名瞿夷 四十二名摩耶夫人」 tr. “forty-first, the Śākya woman named Gopā; forty-second, the one named Lady Māyā” 〔T45n1870 0589b09〕. This is a record of order and not a gloss of meaning. Elsewhere in the same work there is one occurrence of 「母名摩耶」 tr. “his mother was named Māyā” 〔0587b11〕, which belongs to the telling of the former life of Śākyamuni and is not a gloss upon this section.
- The clause of the Yangjue jing: what Chengguan cites as his ground for the perfect cultivation of 「於境不捨離」 tr. “not casting away the objective realm” — 「摩訶衍者，所謂彼眼根，於諸如來常，了了分明見，具足無減修」 tr. “as for the Great Vehicle, it is to say that that eye-faculty sees, clearly and distinctly, the permanence of all the Tathāgatas, complete in a cultivation with nothing lessened” 〔T35n1735 0951c03〕; and the Yanyi chao spreads out its original text again to go back over the meaning of the Shu 〔T36n1736 0687a02〕. This is a scriptural ground Chengguan himself cites, and not a further text dug out.
- The five divisions by which the Yanyi chao goes back over the text of the Shu: the Chao judges the text of this passage of the Shu to be five (the gloss upon the general outline · the sifting · the resolving of a difficulty · the setting forth of a particular gate of meaning · the general gloss upon the gatherings) and takes them up and glosses them one by one, among them matching the Dharma gates gained by the nine particular friends one by one against the words of the Shu, as with the one clause 「初天主光且須正念無失」 tr. “first, Light of the Lord of Gods: for now, right mindfulness must be without loss,” which the Chao fastens to that friend’s Dharma-gate name 〔T36n1736 0686a28〕.
- The gates of the ten mysteries: the Yanyi chao matches 「不壞小而廣容」 tr. “not destroying the small and yet holding broadly” to the gate of the unobstructedness of the broad and the narrow 〔T36n1736 0687b04〕, and 「無生起而生起」 tr. “without arising and yet arising” to the gate of the unobstructedness of principle and matter 〔0687b05〕, and glosses abiding in the essence and answering everywhere by the three meanings of the mutual dependence of arising conditions 〔0687a21〕 — recorded without judgment.
- Fazang, Huayan jing zhigui T45n1871: a search of the whole text for 「摩耶」 tr. “Māyā” gives no hits at all 〔not found〕.
- The treatises of the Huayan house: in the three texts, the Huayan wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883, a search for 「摩耶」 tr. “Māyā” gives no hits at all in any of them 〔not found〕.
- The consciousness-only axis: in the five texts, the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522, a search for 「摩耶」 tr. “Māyā” gives no hits at all in any of them 〔not found〕. This section is not 〈十地品〉, and no separate fastening upon consciousness-only is set up.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): the section of Lady Māyā begins 〔T10n0279 0413c09〕 (fascicle seventy-six) and ends 〔0417b16 前〕. Contemplation perfected as he is about to go, and the calling to mind of the eighteen bodies 0413c09–c22 · the appearing of the presiding spirit of the city 0413c22–c24 · the thirty gates of the city of the mind 0413c25–0414a23 · the benefit of purely cultivating the city of the mind and the five hindrances 0414a23–a29 · the appearing of the spirits of the bodily host and the sending forth of light 0414a29–b06 · Sudhana gaining the ten eyes 0414b06–b14 · the appearing of the rākṣasa ghost king 0414b14–b17 · the ten dharmas for drawing near to good friends 0414b17–b24 · the ten gates of samādhi for ever seeing good friends 0414b24–c05 · Sudhana asking 0414c05–c09 · the rākṣasa answering with the four ways of seeking 0414c09–c12 · seeing the lotus blossom, the storeyed pavilion, and the jewelled seat 0414c12–0415a04 · seeing the forty bodies of the direct recompense 0415a04–b02 · the denial of the five aggregates 0415b02–b07 · displaying the surpassing body according to what is delighted in 0415b07–b11 · the many virtues of the working of the body 0415b11–c06 · Sudhana paying respect and realizing entry 0415c06–c11 · the inquiry 0415c11–c15 · setting forth the name and the essence 0415c15–c21 · the light from the pores as the preceding sign 0415c21–0416a04 · entering the womb at ease 0416a04–a29 · being the mother throughout the four continents 0416a29–b06 · the former deeds of the spirit of the lotus pool and the spirit of the site of awakening 0416b06–b12 · the mother of the buddhas of the Worthy Kalpa 0416b12–0417a10 · Sudhana asking how long it has now been 0417a10–a28 · joining the ancient and the present 0417a28–b07 · humbling herself and pointing to the superior 0417b07–b11 · pointing out the next friend 0417b11–b14 · cherishing her virtue and taking leave 0417b14–b16. The graph-count of this section is six thousand four hundred and seventy-three (counted one by one), and the verse lines are zero.
- Buddhabhadra T278 (the Jin translation, the principal witness collated against): this section begins 〔T09n0278 0761c17〕 (fascicle fifty-seven) and ends 〔0765a08〕, at 「却行而退」 tr. “he withdrew, walking backward as he went.” Calling the good friend to mind 0761c17–c28 · the appearing of the city deva Jewel Eye 0761c28–0762a02 · the twenty-four gates of the city of the mind 0762a02–a24 · the benefit of purifying the city of the mind and the five hindrances 0762a24–a29 · the deva named Dharma Wondrous Virtue praising and sending forth light 0762a29–b04 · Sudhana gaining the ten eyes 0762b04–b12 · the appearing of the rākṣasa ghost king Good Eye 0762b12–b15 · the ten dharmas for drawing near to good friends 0762b15–b23 · the gates of the ten samādhis 0762b23–c05 · Sudhana asking 0762c05–c08 · the rākṣasa answering with the four ways of seeking 0762c08–c11 · seeing the lotus blossom, the storeyed pavilion, and the jewelled seat 0762c11–c28 · seeing the form-bodies of the direct recompense 0762c28–0763b05 · displaying in answer the bodies of goddesses, dragon women, and human women 0763b05–b09 · the many virtues of the working of the body 0763b09–c01 · Sudhana displaying bodies of equal number, paying respect, and realizing concentration 0763c01–c07 · the inquiry 0763c07–c10 · setting forth the name and the essence 0763c10–c14 · the light from the pores as the preceding sign 0763c14–c24 · the measure of the body equal to space, and the entering of the womb and the roaming within it 0763c24–0764a18 · being the mother of Rocana and the buddhas of the Worthy Kalpa name by name 0764a19–c06 · Sudhana asking how long ago, and the former life 0764c06–c23 · joining the ancient and the present 0764c23–c27 · the buddhas sending forth light that shines upon her body 0764c27–c29 · humbling herself and pointing to the superior 0764c29–0765a03 · pointing out the next friend 0765a04–a06 · cherishing her virtue and taking leave 0765a07–a08.
- Prajñā T293 (the Zhenyuan forty-fascicle Avataṃsaka, collated against): this section begins 〔T10n0293 0797b22〕 and ends 〔0802c09〕, at 「辭退而去」 tr. “he took his leave and departed.” The seeking and the calling to mind of the nineteen bodies 0797b22–c10 · the appearing of the presiding spirit of the city Jewel Eye 0797c11–c14 · the thirty gates of the city of the mind 0797c15–0798a15 · the benefit of purely cultivating the city of the mind and the five hindrances 0798a15–a22 · the appearing of the spirits of the bodily host and the sending forth of light 0798a23–b07 · Sudhana gaining the ten eyes of the Dharma 0798b08–b18 · the appearing of the rākṣasa ghost king Wondrous Eye 0798b19–b21 · the ten dharmas for drawing near to good friends 0798b21–c02 · the ten samādhis 0798c03–c15 · Sudhana asking 0798c15–c20 · the rākṣasa answering with the four ways of seeking 0798c20–c24 · seeing the lotus blossom, the storeyed pavilion, and the jewelled seat 0798c25–0799a22 · seeing the form-bodies of the direct recompense 0799a22–b25 · the denial of the five aggregates 0799b25–c02 · displaying the many kinds of woman’s body according to what is delighted in 0799c02–c09 · the many virtues of the working of the body 0799c09–0800a07 · Sudhana displaying bodies of equal number, paying respect, and realizing concentration 0800a07–a13 · the inquiry 0800a13–a18 · setting forth the name and the essence 0800a18–a26 · the light from the pores as the preceding sign 0800a26–b12 · the measure of the body equal to space, and the entering of the womb and the roaming within it 0800b12–c13 · being the mother throughout the four continents and the hundred koṭis 0800c13–c20 · the former deeds of the spirit of the lotus pool and the spirit of the site of awakening 0800c20–c26 · the mother of the buddhas of the Worthy Kalpa name by name 0800c26–0802a05 · the concluding running through the ten directions 0802a06–a11 · Sudhana asking how long it has been, and the former life 0802a12–a28 · joining the ancient and the present and the buddhas sending forth light from the navel 0802a28–b14 · humbling herself and pointing to the superior 0802b14–c05 · pointing out the next friend 0802c05–c07 · cherishing her virtue and taking leave 0802c07–c09.
- Chengguan, Huayan jing shu T35n1735: the direct gloss upon this section begins 0951a05 · the gloss upon the general outline 0951a05–a08 · the sifting 0951a08–a11 · the resolving of a difficulty 0951a11–a15 · the setting forth of a particular gate of meaning 0951a15–a16 · the general gloss upon the gatherings 0951a16–a22 · the setting forth of the six divisions 0951a22 · contemplation perfected as he is about to go 0951a22–b05 · guidance by surpassing conditions 0951b05–c13 (the spirit of the city 0951b06–b19 · the spirits of the bodily host 0951b19–b24 · the rākṣasa 0951b24–c13) · seeing, paying respect, and inquiring 0951c13–0952a28 (beholding the dependent recompense 0951c17–0952a03 · seeing the direct recompense 0952a03–a24 · paying respect 0952a24–a25 · inquiring 0952a25–a28) · displaying her own Dharma realm 0952a28–c07 (making clear the essence 0952a29–b09 · the working 0952b09–b27 · the source and root 0952b27–c07) · the last three passages 0952c07–c08 · ending before the outline of Light of the Lord of Gods 0952c08.
- Chengguan, Yanyi chao T36n1736: the gloss proper to this section is 0686a22–0687b21 (the judgment of the text of the Shu in five divisions 0686a22–a27 · the matching of the Dharma gates of the nine particular friends 0686a27–b11 · the glossing of the name 0686b11–b13 · tallying in the dark with the text below 0686b13–b17 · the matching of the seventeen bodies to the forty bodies 0686b17–c22 · going back over the dharmas that cleanse the ground in the first ground 0686c22–c27 · going back over the original text of the Yangjue jing 0687a02–a17 · the three meanings of abiding in the essence and answering everywhere 0687a21–b04 · the matching to the gates of the ten mysteries 0687b04–b05 · the particular vow and the general vow, and vow and knowledge fusing into one another 0687b05–b08 · the gloss upon originally not two 0687b08–b10 · the four glosses upon dwelling neither in one place nor in many places 0687b10–b19 · the concluding gloss upon the meaning of the illusion of knowledge 0687b19–b21).
- Fazang, Tanxuan ji T35n1733: what bears upon this section is 0483b15–0484c08 (the outline-name 0483b15–b17 · the number of persons 0483b17–b21 · the glossing of the name 0483b22–b24 · the difficulty of the death after seven days 0483b24–b29 · the four clauses upon the five teachings 0483b29–c05 · the teaching of the question 0483c05–c06 · the judgment upon the thirty-three verses of the verses before 0483c06–c11 · the six divisions of entering in accord with the teaching 0483c11–c17 · the three companion friends 0483c17–c19 · the twenty-four kinds of the city of the mind 0483c20–c28 · the deva Wondrous Virtue praising and sustaining, and the ten kinds of eye 0483c28–0484a02 · the rākṣasa teaching the ten dharmas and the ten samādhis 0484a03–a11 · the teaching of the seeking of good friends 0484a11–a14 · seeing the surpassing dependent and direct recompense 0484a14–a23 · the fifty-seven kinds of cloud of bodies of the Dharma realm in the direct recompense 0484a23–b01 · the ten perfections in the working of the body 0484b01–b08 · paying respect 0484b08–b10 · setting forth the request 0484b10–b13 · the four divisions of displaying her own Dharma realm 0484b13–c06 · pushing the superior and advancing, and the finishing of the general gate 0484c06–c08).
- Li Tongxuan, Lun T36n1739: the parallel passage within 〈十地品〉 is 0868c04–0868c07 (the station and the symbolizing of the Dharma 0868c04–c06 · the general judgment 0868c06–c07); below it, from 0868c07 onward, the text turns to the comparison of the monk Sea Cloud and the station of the dedications, which is not a gloss proper to this section, and does not enter the collation. Within 〈入法界品〉 three passages are recorded apart: the preceding friend’s pushing the virtue upward that leads on to this friend, 1000c05–1001a17 (the four gates and the joining of the eight gates of the station of the eleventh ground 1000c05–1001a01 · the outline of the ten gates of the eleventh ground 1001a02–a17); this friend’s entering proper, 1001a18–1003b10 (the long outline of eleven passages upon the entering proper 1001a18–b29 · the three dharmas of the general mark 1001b29–c10 · the ten gates of great vow 1001c10–1002a13 · the general judgment upon the nine friends that follow 1002a13–b01 · the seeking of friends and the symbolizing by the dependent recompense 1002b01–b28 · how long ago the Dharma was gained, and the former life and the subduing of Māra 1002b29–1003a20 · the symbolizing of the light sent forth from the navel 1003a20–b11); and this friend’s three gates of pushing the virtue upward and advancing, 1003b11–1003c02 (pushing the virtue upward · pointing on to the next friend, Light of the Lord of Gods · naming her gate, unobstructed mindfulness); from 「此是十一地中第二地善知識」 tr. “this is the good friend of the second ground among the eleven grounds” 〔1003c03〕 onward belongs to the next friend, and serves only as evidence of the boundary.
- Zhiyan, Souxuan ji T35n1732: what bears upon this section is 0102b13–0103a22 (the glossing of the name and the outline-name 0102b13–b16 · the three divisions 0102b16–b18 · the judgment upon the thirty-three verses 0102b18–b24 · the seven divisions of entering in accord with the teaching 0102b24–c01 · the three divisions of the skillful means 0102c01–c06 · the setting forth of the three friends 0102c07–c09 · the four divisions of the first friend 0102c10–c16 · the four divisions of the second friend 0102c16–c18 · the third friend 0102c18–c23 · the four of seeing the dependent recompense 0102c23–c24 · the three of seeing the direct recompense 0102c24–c29 · the five of Sudhana cultivating his practice and entering the real 0102c29–0103a03 · the two of entering proper upon the Dharma realm 0103a03–a06 · the three of the working of the Dharma gate 0103a06–a18 · the three of how long ago the Dharma was gained 0103a18–a21 · displaying at large to show the abridged, and the looking upward 0103a21–a22).
- Variant readings: within the range of T279 covered by this unit, 〔0413c09〕–〔0417b15〕, the Taishō base text carries 32 collation notes, with 4 further entries from the original Taishō printed notes kept on record below, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0413c14〕無起盡身、所……思其語言（凡116字）【大】｜無此字【聖乙】 · 〔0413c26〕應淨治心城，……助道之法（凡42字）【大】｜無此字【聖乙】 · 〔0413c28〕辦【大】｜辯【聖】 · 〔0414a01〕耀【大】｜曜【宮】 · 〔0414a02〕法；應增益心……了諸法性（凡361字）【大】｜無此字【聖乙】 · 〔0414a18〕實【大】｜貴【明】 · 〔0414a23〕佛子！菩薩摩……當成佛。（凡97字）【大】｜無此字【聖乙】 · 〔0414b09〕得淨慧眼，能……佛出興故（凡99字）【大】｜無此字【聖乙】 · 〔0414b19〕知諸眾生無有……是為十。（凡79字）【大】｜無此字【聖乙】 · 〔0414b24〕復次，佛子！……善知識。（凡180字）【大】｜無此字【聖乙】 · 〔0414c06〕視【大】｜觀【宮】 · 〔0414c13〕涌【大】｜踊【宋】【聖】 · 〔0414c14〕金剛為莖，妙……帳、寶網（凡128字）【大】｜無此字【聖乙】 · 〔0414c15〕臺【大】｜喜【宮】 · 〔0414c16〕納【大】｜網【聖】 · 〔0414c18〕瓔珞【大】｜纓絡【聖】（＊同校並繫〔0414c24〕之瓔珞字） · 〔0415a07〕隨心樂色身，……寂滅身故（凡488字）【大】｜無此字【聖乙】 · 〔0415a20〕想【大】｜患【宮】 · 〔0415a21〕身【大】｜一【宮】 · 〔0415b13〕修習增長一切……一切菩薩（凡328字）【大】｜無此字【聖乙】 · 〔0415c06〕之【大】｜法【宮】 · 〔0415c23〕一一毛孔皆現……不皆見。（凡167字）【大】｜無此字【聖乙】 · 〔0416a04〕又，善男子！……淨嚴飾。（凡415字）【大】｜無此字【聖乙】 · 〔0416a17〕破【大】｜遶【宮】 · 〔0416b18〕法幢佛、善眼……大千世界（凡759字）【大】｜無此字【聖乙】 · 〔0416b22〕炬【大】｜明【明】 · 〔0416c19〕薝【大】｜瞻【明】 · 〔0417a06〕當成佛者，悉……大千世界（凡17字）【大】｜無此字【聖乙】 · 〔0417a22〕兵【大】｜其【宮】 · 〔0417b06〕𪗇【大】｜臍【宮】／齊【聖】 · 〔0417b08〕我唯知此菩薩……功德行？（凡60字）【大】｜無此字【聖乙】 · 〔0417b11〕善男子【大】｜無此字【聖乙】.
- A further note upon the variant readings: 2 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0413c27〕竟【CB】【麗-CB】｜究【大】 · 〔0414c21〕帳【CB】【麗-CB】【磧-CB】｜張【大】.
- A further note upon the variant readings: the original Taishō printed notes carry four further entries whose abridged graph-counts do not answer to the numbers of the collation notes as CBETA divides them, and their entries are kept on record here apart (they are not counted among the thirty-two listed above, nor is the bound of the missing text of the original printing inferred): the original printed note 0414002, abridged as four hundred and fifty-eight graphs — now divided into three hundred and sixty-one graphs 〔0414a02〕 and ninety-seven graphs 〔0414a23〕 · the original printed note 0414005, abridged as two hundred and fifty-nine graphs — now divided into seventy-nine graphs 〔0414b19〕 and one hundred and eighty graphs 〔0414b24〕 · the original printed note 0415006, abridged as five hundred and eighty-two graphs — now divided into one hundred and sixty-seven graphs 〔0415c23〕 and four hundred and fifteen graphs 〔0416a04〕 · the original printed note 0417004, abridged as sixty-three graphs — now divided into sixty graphs 〔0417b08〕 and three graphs 〔0417b11〕.
- A further note upon the variant readings: the original printed note 0416002 is abridged as seven hundred and forty-nine graphs, while both the collation note listed above and the graphs from the beginning to the end of that stretch of the scripture text come to seven hundred and fifty-nine; the number of the collation note is followed here, nothing is altered, and the divergence is kept on record.
- A further note upon the variant readings: the interlinear notes have already been stripped and recorded at the layer of the source text. The graph 「𪗇」 tr. “navel (the base text’s own graph)” is a graph made for the base text; its sense is the navel, and the other witnesses read it 「臍」 tr. “navel” and 「齊」 tr. “qi” (see the collation note above 〔0417b06〕), while its own shape is kept verbatim and not normalized.
- Entries not found: the Huayan jing zhigui T45n1871 · the Huayan wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Fajie xuanjing T45n1883 · the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yogācārabhūmi T30n1579 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522 — nine texts in all, in which a search for 「摩耶」 tr. “Māyā” gives no hits at all.