華嚴經 品三十九 入法界品 · 彌勒菩薩（一）依教趣求·樓閣讚頌（攝德成因相）Avataṃsaka Sūtra · Entering the Dharma Realm · Maitreya, Part One: Seeking in Accord with the Teaching and the Praise of the Storeyed Pavilion (The Mark of Gathering Virtue and Accomplishing the Cause)
這一節近四千字，彌勒一句話也沒說，一次面也沒露。
寫的是善財走過去的那段路。路上他想起往世的九件不是——不修禮敬、身心不淨、作諸惡業……每想起一件，「即時發意」立一個對法。九件，九個對法，一件不漏。
然後他到了門外。「於毘盧遮那莊嚴藏大樓閣前，五體投地。」門沒開，人沒見，他先讚了五十三句「之所住處」，再說五十五偈。
讚的不是樓。句句在說住在裡面的是什麼人——「是解空、無相、無願者之所住處」「是親近一切佛而不起佛想者之所住處」「雖行九次第定而不厭離欲界受生」。
能證而不證，是為了留在這裡。他讚的那個人，處處是這樣的雙行。
五十三偈說完對方，偈五十四合掌敬禮，末一偈才說自己：「我今恭敬禮，願垂顧念我！」
還沒見到，已經認得。
且看到此地。
Close on four thousand graphs in this section, and Maitreya says not a word and does not once show his face.
What is written is the stretch of road Sudhana walked to get there. On the road he calls to mind nine faults of former lives — not cultivating the paying of respect, body and mind not pure, doing evil deeds of every kind … and with each one recalled, 「即時發意」 tr. “on the spot he brought forth the intent,” and one antidote is set up. Nine faults, nine antidotes, not one left out.
Then he reaches the door. 「於毘盧遮那莊嚴藏大樓閣前，五體投地。」 tr. “Before the great storeyed pavilion Vairocana Adornment Treasury he cast the five parts of his body to the ground.” The door is not open and the man is not seen, and he first praises with fifty-three clauses of 「之所住處」 tr. “is the dwelling place of,” and then speaks fifty-five verses.
What is praised is not the pavilion. Every clause says what kind of person dwells within — 「是解空、無相、無願者之所住處」 tr. “is the dwelling place of one who understands emptiness, no-mark, and no-wish”; 「是親近一切佛而不起佛想者之所住處」 tr. “is the dwelling place of one who draws near to all buddhas and yet does not give rise to the notion of a buddha”; 「雖行九次第定而不厭離欲界受生」 tr. “though he practices the nine successive concentrations, he is not weary of taking birth in the realm of desire.”
To be able to realize and not to realize is in order to stay here. The man he praises walks this double path at every step.
Fifty-three verses speak of the other; in the fifty-fourth he joins his palms and pays respect; only in the last does he speak of himself: 「我今恭敬禮，願垂顧念我！」 tr. “I now reverently pay respect: may you look upon me and call me to mind!”
Not yet seen, and already known.
Let it stand here for now.
〔T10 0422〕
爾時，善財童子聞善知識教，潤澤其心，正念思惟諸菩薩行，向海岸國。自憶往世不修禮敬，即時發意勤力而行；復憶往世身心不淨，即時發意專自治潔；復憶往世作諸惡業，即時發意專自防斷；復憶往世起諸妄想，即時發意恒正思惟；復憶往世所修諸行但為自身，即時發意令心廣大普及含識；復憶往世追求欲境常自損耗無有滋味，即時發意修行佛法長養諸根以自安隱；復憶往世起邪思念顛倒相應，即時發意生正見心起菩薩願；復憶往世日夜劬勞作諸惡事，即時發意起大精進成就佛法；復憶往世受五趣生於自他身皆無利益，即時發意願以其身饒益眾生成就佛法承事一切諸善知識。如是思惟，生大歡喜。復觀此身是生、老、病、死眾苦之宅，願盡未來劫，修菩薩道教化眾生，見諸如來成就佛法，遊行一切佛剎，承事一切法師，住持一切佛教，尋求一切法侶，見一切善知識，集一切諸佛法，與一切菩薩願智身而作因緣。
作是念時，長不思議無量善根，即於一切菩薩深信尊重，生希有想，生大師想；諸根清淨，善法增益，起一切菩薩恭敬供養，作一切菩薩曲躬合掌，生一切菩薩普見世間眼，起一切菩薩普念眾生想；現一切菩薩無量願化身，出一切菩薩清淨讚說音想；見過、現一切諸佛及諸菩薩，於一切處示現成道神通變化，乃至無有一毛端處而不周遍；又得清淨智光明眼，見一切菩薩所行境界；其心普入十方剎網，其願普遍虛空法界，三世平等，無有休息。如是一切，皆以信受善知識教之所致耳。
善財童子以如是尊重、如是供養、如是稱讚、如是觀察、如是願力、如是想念、如是無量智慧境界，於毘盧遮那莊嚴藏大樓閣前，五體投地，暫時斂念，思惟觀察。以深信解、大願力故，入遍一切處智慧身平等門，普現其身在於一切如來前、一切菩薩前、一切善知識前、一切如來塔廟前、一切如來形像前、一切諸佛諸菩薩住處前、一切法寶前、一切聲聞辟支佛及其塔廟前、一切聖眾福田前、一切父母尊者前、一切十方眾生前，皆如上說，尊重禮讚，盡未來際無有休息。等虛空，無邊量故；等法界，無障礙故；等實際，遍一切故；等如來，無分別故。猶如影，隨智現故；猶如夢，從思起故；猶如像，示一切故；猶如響，緣所發故；無有生，遞興謝故；無有性，隨緣轉故。
〔T10 0423〕
又決定知一切諸報皆從業起，一切諸果皆從因起，一切諸業皆從習起，一切佛興皆從信起，一切化現諸供養事皆悉從於決定解起，一切化佛從敬心起，一切佛法從善根起，一切化身從方便起，一切佛事從大願起，一切菩薩所修諸行從迴向起，一切法界廣大莊嚴從一切智境界而起。離於斷見，知迴向故；離於常見，知無生故；離無因見，知正因故；離顛倒見，知如實理故；離自在見，知不由他故；離自他見，知從緣起故；離邊執見，知法界無邊故；離往來見，知如影像故；離有無見，知不生滅故；離一切法見，知空無生故，知不自在故，知願力出生故；離一切相，見入無相際故。知一切法如種生芽故，如印生文故。知質如像故，知聲如響故，知境如夢故，知業如幻故。了世心現故，了果因起故，了報業集故，了知一切諸功德法皆從菩薩善巧方便所流出故。
善財童子入如是智，端心潔念；於樓觀前，舉體投地，慇懃頂禮；不思議善根流注身心，清涼悅懌。從地而起，一心瞻仰，目不暫捨，合掌圍遶，經無量匝，作是念言：
「此大樓閣，是解空、無相、無願者之所住處；是於一切法無分別者之所住處；是了法界無差別者之所住處；是知一切眾生不可得者之所住處；是知一切法無生者之所住處；是不著一切世間者之所住處；是不著一切窟宅者之所住處；是不樂一切聚落者之所住處；是不依一切境界者之所住處；是離一切想者之所住處；是知一切法無自性者之所住處；是斷一切分別業者之所住處；是離一切想心、意、識者之所住處；是不入不出一切道者之所住處；是入一切甚深般若波羅蜜者之所住處；是能以方便住普門法界者之所住處；是息滅一切煩惱火者之所住處；是以增上慧除斷一切見、愛、慢者之所住處；是出生一切諸禪解脫三昧通明而遊戲者之所住處；是觀察一切菩薩三昧境界者之所住處；是安住一切如來所者之所住處；是以一劫入一切劫，以一切劫入一劫，而不壞其相者之所住處；是以一剎入一切剎，以一切剎入一剎，而不壞其相者之所住處；是以一法入一切法，以一切法入一法，而不壞其相者之所住處；是以一眾生入一切眾生，以一切眾生入一眾生，而不壞其相者之所住處；是以一佛入一切佛，以一切佛入一佛，而不壞其相者之所住處；是於一念中而知一切三世者之所住處；是於一念中往詣一切國土者之所住處；是於一切眾生前悉現其身者之所住處；是心常利益一切世間者之所住處；是能遍至一切處者之所住處；是雖已出一切世間，為化眾生故而恒於中現身者之所住處；是不著一切剎，為供養諸佛故而遊一切剎者之所住處；是不動本處，能普詣一切佛剎而莊嚴者之所住處；是親近一切佛而不起佛想者之所住處；是依止一切善知識而不起善知識想者之所住處；是住一切魔宮而不耽著欲境界者之所住處；是永離一切心想者之所住處；是雖於一切眾生中而現其身，然於自他不生二想者之所住處；是能普入一切世界而於法界無差別想者之所住處；是願住未來一切劫而於諸劫無長短想者之所住處；是不離一毛端處而普現身一切世界者之所住處；是能演說難遭遇法者之所住處；是能住難知法、甚深法、無二法、無相法、無對治法、無所得法、無戲論法者之所住處；是住大慈大悲者之所住處；是已度一切二乘智、已超一切魔境界、已於世法無所染、已到菩薩所到岸、已住如來所住處者之所住處；是雖離一切諸相而亦不入聲聞正位，雖了一切法無生而亦不住無生法性者之所住處；是雖觀不淨而不證離貪法亦不與貪欲俱，雖修於慈而不證離瞋法亦不與瞋垢俱，雖觀緣起而不證離癡法亦不與癡惑俱者之所住處；是雖住四禪而不隨禪生，雖行四無量為化眾生故而不生色界，雖修四無色定以大悲故而不住無色界者之所住處；是雖勤修止觀為化眾生故而不證明脫，雖行於捨而不捨化眾生事者之所住處；是雖觀於空而不起空見，雖行無相而常化著相眾生，雖行無願而不捨菩提行願者之所住處；是雖於一切業煩惱中而得自在為化眾生故而現隨順諸業煩惱，雖無生死為化眾生故示受生死，雖已離一切趣為化眾生故示入諸趣者之所住處；是雖行於慈而於諸眾生無所愛戀，雖行於悲而於諸眾生無所取著，雖行於喜而觀苦眾生心常哀愍，雖行於捨而不廢捨利益他事者之所住處；是雖行九次第定而不厭離欲界受生，雖知一切法無生無滅而不於實際作證，雖入三解脫門而不取聲聞解脫，雖觀四聖諦而不住小乘聖果，雖觀甚深緣起而不住究竟寂滅，雖修八聖道而不求永出世間，雖超凡夫地而不墮聲聞、辟支佛地，雖觀五取蘊而不永滅諸蘊，雖超出四魔而不分別諸魔，雖不著六處而不永滅六處，雖安住真如而不墮實際，雖說一切乘而不捨大乘。此大樓閣，是住如是等一切諸功德者之所住處。」
〔T10 0424〕
爾時，善財童子而說頌言：
「此是大悲清淨智，利益世間慈氏尊，
灌頂地中佛長子，入如來境之住處。
一切名聞諸佛子，已入大乘解脫門，
遊行法界心無著，此無等者之住處。
施戒忍進禪智慧，方便願力及神通，
如是大乘諸度法，悉具足者之住處。
智慧廣大如虛空，普知三世一切法，
無礙無依無所取，了諸有者之住處。
善能解了一切法，無性無生無所依，
如鳥飛空得自在，此大智者之住處。
了知三毒真實性，分別因緣虛妄起，
亦不厭彼而求出，此寂靜人之住處。
三解脫門八聖道，諸蘊處界及緣起，
悉能觀察不趣寂，此善巧人之住處。
十方國土及眾生，以無礙智咸觀察，
了性皆空不分別，此寂滅人之住處。
普行法界悉無礙，而求行性不可得，
如風行空無所行，此無依者之住處。
普見惡道群生類，受諸楚毒無所歸，
放大慈光悉除滅，此哀愍者之住處。
見諸眾生失正道，譬如生盲踐畏途，
引其令入解脫城，此大導師之住處。
見諸眾生入魔網，生老病死常逼迫，
令其解脫得慰安，此勇健人之住處。
見諸眾生嬰惑病，而興廣大悲愍心，
以智慧藥悉除滅，此大醫王之住處。
見諸群生沒有海，沈淪憂迫受眾苦，
悉以法船而救之，此善度者之住處。
見諸眾生在惑海，能發菩提妙寶心，
悉入其中而濟拔，此善漁人之住處。
恒以大願慈悲眼，普觀一切諸眾生，
從諸有海而拔出，此金翅王之住處。
譬如日月在虛空，一切世間靡不燭，
智慧光明亦如是，此照世者之住處。
菩薩為化一眾生，普盡未來無量劫，
如為一人一切爾，此救世者之住處。
於一國土化眾生，盡未來劫無休息，
一一國土咸如是，此堅固意之住處。
十方諸佛所說法，一座普受咸令盡，
盡未來劫恒悉然，此智海人之住處。
遍遊一切世界海，普入一切道場海，
供養一切如來海，此修行者之住處。
修行一切妙行海，發起無邊大願海，
如是經於眾劫海，此功德者之住處。
一毛端處無量剎，佛眾生劫不可說，
如是明見靡不周，此無礙眼之住處。
一念普攝無邊劫，國土諸佛及眾生，
智慧無礙悉正知，此具德人之住處。
十方國土碎為塵，一切大海以毛滴，
菩薩發願數如是，此無礙者之住處。
成就總持三昧門，大願諸禪及解脫，
一一皆住無邊劫，此真佛子之住處。
無量無邊諸佛子，種種說法度眾生，
亦說世間眾技術，此修行者之住處。
成就神通方便智，修行如幻妙法門，
十方五趣悉現生，此無礙者之住處。
菩薩始從初發心，具足修行一切行，
化身無量遍法界，此神力者之住處。
一念成就菩提道，普作無邊智慧業，
世情思慮悉發狂，此難量者之住處。
成就神通無障礙，遊行法界靡不周，
其心未甞有所得，此淨慧者之住處。
菩薩修行無礙慧，入諸國土無所著，
以無二智普照明，此無我者之住處。
了知諸法無依止，本性寂滅同虛空，
常行如是境界中，此離垢人之住處。
普見群生受諸苦，發大仁慈智慧心，
願常利益諸世間，此悲愍者之住處。
佛子住於此，普現眾生前，
猶如日月輪，遍除生死暗。
佛子住於此，普順眾生心，
變現無量身，充滿十方剎。
佛子住於此，遍遊諸世界，
一切如來所，無量無數劫。
佛子住於此，思量諸佛法，
無量無數劫，其心無厭倦。
佛子住於此，念念入三昧，
一一三昧門，闡明諸佛境。
佛子住於此，悉知一切剎，
無量無數劫，眾生佛名號。
佛子住於此，一念攝諸劫，
但隨眾生心，而無分別想。
佛子住於此，修習諸三昧，
一一心念中，了知三世法。
佛子住於此，結跏身不動，
普現一切剎，一切諸趣中。
佛子住於此，飲諸佛法海，
深入智慧海，具足功德海。
佛子住於此，悉知諸剎數，
世數眾生數，佛名數亦然。
佛子住於此，一念悉能了，
一切三世中，國土之成壞。
佛子住於此，普知佛行願，
菩薩所修行，眾生根性欲。
佛子住於此，見一微塵中，
無量剎道場，眾生及諸劫。
如一微塵內，一切塵亦然，
種種咸具足，處處皆無礙。
佛子住於此，普觀一切法，
眾生剎及世，無起無所有。
觀察眾生等，法等如來等，
剎等諸願等，三世悉平等。
佛子住於此，教化諸群生，
供養諸如來，思惟諸法性。
無量千萬劫，所修願智行，
廣大不可量，稱揚莫能盡。
彼諸大勇猛，所行無障礙，
安住於此中，我合掌敬禮。
諸佛之長子，聖德慈氏尊；
我今恭敬禮，願垂顧念我！」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
念前友之教，走向海岸國（澄觀科）
那時候，善財童子聽聞了善知識的教導，這教導潤澤了他的心，他正正地念著、思惟著諸菩薩所行之行，一路走向海岸國。
自憶往世九句（澄觀科）：想起從前的不是，當下就發起對治之意
他自己憶念起往昔之世不曾修習禮敬，當下就發起心意，勤勤懇懇地努力去行；又憶念起往昔之世身與心都不清淨，當下就發起心意，專一地自己整治潔淨；又憶念起往昔之世造作種種惡業，當下就發起心意，專一地自己防護斷除；又憶念起往昔之世生起種種虛妄的想像，當下就發起心意，恒常正正地思惟；又憶念起往昔之世所修的種種行只是為了自身，當下就發起心意，要令自己的心廣大起來，普遍地及於一切有心識的眾生；又憶念起往昔之世追逐求取欲望的境界，常常只是自己損耗自己，沒有一點滋味，當下就發起心意，修行佛法、長養諸根，好讓自己得到安隱；又憶念起往昔之世生起邪僻的思念，與顛倒相應，當下就發起心意，生出正見之心，發起菩薩的大願；又憶念起往昔之世日日夜夜勞苦不休，作的卻是種種惡事，當下就發起心意，發起大精進以成就佛法；又憶念起往昔之世受生在五趣之中，對自身、對他身都沒有利益，當下就發起心意，發願要用這個身饒益眾生、成就佛法、承事一切善知識。
復觀此身（澄觀科）：這個身是四種苦所住的屋子
像這樣思惟之後，他生起了大歡喜。他又觀察這個身，是生、老、病、死種種苦所住的屋宅，於是發願：願盡未來一切劫，修菩薩之道、教化眾生，見到諸位如來、成就佛法，遊行一切佛的剎土，承事一切說法之師，住持一切佛的教法，尋求一切同行於法的伴侶，見到一切善知識，聚集一切諸佛之法，與一切菩薩的願智之身作成因緣。
作是念時（澄觀科）：這一念所長出來的利益
作這樣的念頭的時候，他增長了不可思議的無量善根，就在一切菩薩之處生起深深的信與尊重，生起希有難得之想，生起大師之想；他的諸根清淨，善法增益，生起了一切菩薩的恭敬供養，作出了一切菩薩的曲身合掌，生起了一切菩薩普遍照見世間的眼，生起了一切菩薩普遍憶念眾生之想；顯現了一切菩薩無量誓願所化之身，發出了一切菩薩清淨讚說的音聲之想；他見到過去、現在一切諸佛以及諸菩薩，在一切處所示現成道、示現神通變化，乃至沒有一個像毛端那樣小的地方不是周遍的；他又得到了清淨的智慧光明之眼，見到一切菩薩所行的境界；他的心普遍進入十方剎土之網，他的願普遍遍及虛空法界，三世平等，沒有休息的時候。
如是一切（澄觀科）：這一切是從哪裡來的
像這樣的一切，都是因為信受了善知識的教導才招致的。
於大樓閣前五體投地
善財童子就用這樣的尊重、這樣的供養、這樣的稱讚、這樣的觀察、這樣的願力、這樣的想念、這樣無量的智慧境界，在毘盧遮那莊嚴藏大樓閣的前面，五體投地，暫時收斂心念，思惟觀察。
入智慧身平等門，普現其身在一切之前
因為深深的信解、廣大的願力的緣故，他進入了遍於一切處的智慧身平等之門，普遍地示現自己的身在一切如來之前、一切菩薩之前、一切善知識之前、一切如來塔廟之前、一切如來形像之前、一切諸佛諸菩薩住處之前、一切法寶之前、一切聲聞辟支佛以及他們的塔廟之前、一切聖眾福田之前、一切父母尊者之前、一切十方眾生之前，都像上面所說的那樣，尊重禮敬讚歎，盡未來之際沒有休息。
「等虛空，無邊量故」以下十句：這禮讚的量，等於什麼
這禮讚等同虛空，因為沒有邊際數量的緣故；等同法界，因為沒有障礙的緣故；等同實際，因為遍於一切的緣故；等同如來，因為沒有分別的緣故。它猶如影子，因為是隨著智而顯現的緣故；猶如夢，因為是從思而生起的緣故；猶如鏡中之像，因為能示現一切的緣故；猶如回響，因為是由緣而發出的緣故；它沒有生，因為是遞相興起、遞相謝落的緣故；它沒有自性，因為是隨著緣而轉的緣故。
十一句『從…起』：果是從哪裡起來的
他又決定地知道：一切果報都是從業而起的，一切果都是從因而起的，一切業都是從習而起的，一切佛的出興都是從信而起的，一切變化顯現的種種供養之事都是從決定的信解而起的，一切化佛是從恭敬之心而起的，一切佛法是從善根而起的，一切化身是從方便而起的，一切佛事是從大願而起的，一切菩薩所修的種種行是從迴向而起的，一切法界的廣大莊嚴是從一切智的境界而起的。
十句『離某見，知某故』：十種見，各由知而離；末一具三知
他遠離斷滅之見，因為知道有迴向的緣故；遠離常住之見，因為知道無生的緣故；遠離無因之見，因為知道有正因的緣故；遠離顛倒之見，因為知道如實之理的緣故；遠離大自在天能生之見，因為知道不是由他而生的緣故；遠離自生他生之見，因為知道是從緣而起的緣故；遠離執取邊際之見，因為知道法界沒有邊際的緣故；遠離有來有去之見，因為知道如同影像的緣故；遠離有無之見，因為知道不生不滅的緣故；遠離執取一切法之見，因為知道空而無生的緣故，知道不得自在的緣故，知道是願力所出生的緣故；遠離一切相，因為見到進入無相之際的緣故。
『如某故』與『了某故』諸句：因果不失，而所現皆虛
他知道一切法如同種子生出芽來的緣故，如同印章印生出文字來的緣故。他知道形質如同鏡中之像的緣故，知道聲音如同回響的緣故，知道境界如同夢的緣故，知道業如同幻的緣故。他了知世間是心所顯現的緣故，了知果是由因而起的緣故，了知報是由業所集的緣故，了知一切種種功德之法都是從菩薩的善巧方便所流出的緣故。
入這樣的智，端心潔念而頂禮
善財童子進入了這樣的智，端正其心、潔淨其念；在樓觀之前，將全身投在地上，慇懃地頂禮；不可思議的善根流注入他的身心，令他清涼而喜悅。他從地上起來，一心瞻仰，眼目一刻也不移開，合著掌繞行，經過了無量匝，作這樣的念言：
樓閣長行讚（一）：這是解空無相無願者的住處
「這座大樓閣，是解了空、無相、無願的人所住之處；是對於一切法沒有分別的人所住之處；是了達法界沒有差別的人所住之處；是知道一切眾生不可得的人所住之處；是知道一切法無生的人所住之處；是不執著一切世間的人所住之處；是不執著一切窟宅的人所住之處；是不愛樂一切聚落的人所住之處；是不依止一切境界的人所住之處；是離開一切想的人所住之處；是知道一切法沒有自性的人所住之處；是斷除一切分別之業的人所住之處；是離開一切想與心、意、識的人所住之處；是對於一切道不入也不出的人所住之處；是進入一切甚深般若波羅蜜的人所住之處；是能夠用方便住於普門法界的人所住之處；是息滅一切煩惱之火的人所住之處；是用增上的慧除斷一切見、愛、慢的人所住之處；是出生一切諸禪、解脫、三昧、神通與明而遊戲其中的人所住之處；是觀察一切菩薩三昧境界的人所住之處；是安住在一切如來之所的人所住之處。
樓閣長行讚（二）：一與一切相入而不壞其相
「是用一劫進入一切劫、用一切劫進入一劫而不壞其相的人所住之處；是用一剎進入一切剎、用一切剎進入一剎而不壞其相的人所住之處；是用一法進入一切法、用一切法進入一法而不壞其相的人所住之處；是用一眾生進入一切眾生、用一切眾生進入一眾生而不壞其相的人所住之處；是用一佛進入一切佛、用一切佛進入一佛而不壞其相的人所住之處；是在一念之中就知道一切三世的人所住之處；是在一念之中就前往一切國土的人所住之處；是在一切眾生的面前都示現自身的人所住之處；是心常常利益一切世間的人所住之處；是能夠遍到一切處的人所住之處。
樓閣長行讚（三）：出而不離，近而不著
「是雖然已經出離了一切世間，卻為了教化眾生而恒常在其中現身的人所住之處；是不執著一切剎、卻為了供養諸佛而遊行一切剎的人所住之處；是不動本來之處、卻能普遍前往一切佛剎而作莊嚴的人所住之處；是親近一切佛而不起佛之想的人所住之處；是依止一切善知識而不起善知識之想的人所住之處；是住在一切魔的宮殿而不耽著欲望境界的人所住之處；是永遠離開一切心想的人所住之處；是雖然在一切眾生之中示現自身、然而對自對他不生二想的人所住之處；是能夠普遍進入一切世界、而對於法界沒有差別之想的人所住之處；是發願住於未來一切劫、而對於諸劫沒有長短之想的人所住之處；是不離開一個毛端之處而普遍現身於一切世界的人所住之處。
樓閣長行讚（四）：住難知之法，住大慈大悲
「是能夠演說難以遭遇之法的人所住之處；是能夠安住於難知之法、甚深之法、無二之法、無相之法、無對治之法、無所得之法、無戲論之法的人所住之處；是安住大慈大悲的人所住之處；是已經超度一切二乘之智、已經超越一切魔的境界、已經對世間法無所染著、已經到了菩薩所應到的彼岸、已經住於如來所住之處的人所住之處。
樓閣長行讚（五）：雖如此而不如彼——修而不證
「是雖然離開一切諸相而也不入聲聞的正位、雖然了達一切法無生而也不住於無生法性的人所住之處；是雖然觀不淨而不證取離貪之法、也不與貪欲同在，雖然修於慈而不證取離瞋之法、也不與瞋垢同在，雖然觀緣起而不證取離癡之法、也不與癡惑同在的人所住之處；是雖然安住四禪而不隨著禪生到禪天去，雖然行四無量心、卻為了教化眾生而不生到色界去，雖然修四無色定、卻因為大悲的緣故而不住於無色界的人所住之處；是雖然勤修止觀、卻為了教化眾生而不證取明脫，雖然行於捨而不捨棄教化眾生之事的人所住之處；是雖然觀於空而不起空之見，雖然行無相而常常教化執著相的眾生，雖然行無願而不捨棄菩提的行與願的人所住之處。
樓閣長行讚（六）：於煩惱生死之中得自在
「是雖然在一切業與煩惱之中已得自在、卻為了教化眾生而示現隨順種種業與煩惱，雖然沒有生死、卻為了教化眾生而示現受生受死，雖然已經離開一切趣、卻為了教化眾生而示現進入諸趣的人所住之處；是雖然行於慈而對於諸眾生沒有愛戀，雖然行於悲而對於諸眾生沒有取著，雖然行於喜而觀見受苦的眾生時心常哀愍，雖然行於捨而不廢棄捨去利益他人之事的人所住之處。
樓閣長行讚（七）：十二句「雖…而…」，末結一句總收
「是雖然行九次第定而不厭離欲界的受生，雖然知道一切法無生無滅而不在實際之中作證，雖然進入三解脫門而不取聲聞的解脫，雖然觀四聖諦而不住於小乘的聖果，雖然觀甚深緣起而不住於究竟寂滅，雖然修八聖道而不求永遠出離世間，雖然超過凡夫之地而不墮入聲聞、辟支佛之地，雖然觀五取蘊而不永滅諸蘊，雖然超出四魔而不分別諸魔，雖然不執著六處而不永滅六處，雖然安住真如而不墮入實際，雖然說一切乘而不捨棄大乘。這座大樓閣，是安住這樣種種一切功德的人所住之處。」
說頌（七言·一）：慈氏尊之住處
那時候，善財童子就說了偈頌：
「這是大悲清淨之智、利益世間的慈氏之尊，是灌頂之地中佛的長子，是進入如來境界的人所住之處。
「一切有名聞的諸佛子，已經進入了大乘的解脫之門，遊行法界而心無所執著——這是無有能等同者所住之處。
「布施、持戒、忍辱、精進、禪定、智慧，方便、願、力以及神通，像這樣的大乘諸度之法，全都具足的人所住之處。
「智慧廣大如同虛空，普遍知道三世一切法，無礙、無依、無所取著——這是了達諸有者所住之處。
「善巧地能夠解了一切法，無性、無生、無所依止，如同鳥在空中飛而得自在——這是大智者所住之處。
說頌（七言·二）：了三毒而不趣寂
「了知三毒的真實之性，分別知道它是因緣虛妄而起，也不厭棄它而求出離——這是寂靜之人所住之處。
「三解脫門與八聖道，諸蘊、諸處、諸界以及緣起，全都能夠觀察而不趣向寂滅——這是善巧之人所住之處。
「十方國土以及眾生，用無礙之智全都觀察，了達其性都空而不作分別——這是寂滅之人所住之處。
「普遍行於法界全無障礙，而求那行的自性卻不可得，如同風行於空中而無所行——這是無所依者所住之處。
說頌（七言·三）：見眾生苦而起七種救
「普遍見到惡道中的群生之類，受著種種楚毒而無所歸依，放出大慈之光全都除滅——這是哀愍者所住之處。
「見到諸眾生失去正道，好比生來眼盲的人踏在可畏之途上，引導他們令他們進入解脫之城——這是大導師所住之處。
「見到諸眾生落入魔的網中，生老病死常常逼迫著他們，令他們解脫而得到安慰——這是勇健之人所住之處。
「見到諸眾生染上了惑之病，就興起廣大的悲愍之心，用智慧之藥全都除滅——這是大醫王所住之處。
「見到諸群生沉沒在有之海中，沉淪憂迫而受種種苦，全都用法之船去救他們——這是善於度人者所住之處。
「見到諸眾生在惑之海中，能發起菩提這妙寶之心，全都進入其中而濟拔他們——這是善於捕撈之人所住之處。
「恒常用大願慈悲之眼，普遍觀看一切諸眾生，從諸有之海中把他們拔出來——這是金翅鳥王所住之處。
說頌（七言·四）：一與一切，念與劫
「好比日月在虛空之中，一切世間沒有照不到的，智慧的光明也是如此——這是照世者所住之處。
「菩薩為了教化一個眾生，普遍窮盡未來無量之劫，如同為一個人、為一切人也是如此——這是救世者所住之處。
「在一個國土中教化眾生，盡未來之劫沒有休息，一一國土全都如此——這是堅固之意所住之處。
「十方諸佛所說之法，在一座之中普遍領受而全都令盡，盡未來之劫恒常都是如此——這是智海之人所住之處。
「遍遊一切世界之海，普入一切道場之海，供養一切如來之海——這是修行者所住之處。
「修行一切妙行之海，發起無邊大願之海，像這樣經歷眾多劫海——這是有功德者所住之處。
「一個毛端之處有無量之剎，佛、眾生、劫多得不可說，像這樣明明見到而無不周遍——這是無礙之眼所住之處。
「一念之中普遍收攝無邊之劫，國土、諸佛以及眾生，智慧無礙而全都正確知道——這是具足功德之人所住之處。
說頌（七言·五）：願之數與行之相
「十方國土碎為微塵，一切大海用毛去滴，菩薩所發之願其數如此——這是無礙者所住之處。
「成就總持之門與三昧之門，大願、諸禪以及解脫，一一都安住無邊之劫——這是真佛子所住之處。
「無量無邊的諸佛子，用種種的說法度脫眾生，也說世間種種技術——這是修行者所住之處。
「成就神通與方便之智，修行如幻的妙法之門，在十方五趣之中全都示現受生——這是無礙者所住之處。
「菩薩從最初發心開始，具足修行一切之行，化身無量而遍於法界——這是有神力者所住之處。
「一念之間就成就菩提之道，普遍作出無邊的智慧之業，世間的情思與思慮到此全都發狂——這是難以測量者所住之處。
「成就神通而無障礙，遊行法界無不周遍，他的心卻不曾有所得——這是淨慧者所住之處。
「菩薩修行無礙之慧，進入諸國土而無所執著，用無二之智普遍照明——這是無我者所住之處。
「了知諸法無所依止，本性寂滅同於虛空，常常行在這樣的境界之中——這是離垢之人所住之處。
「普遍見到群生受著種種苦，發起大仁慈的智慧之心，願常常利益諸世間——這是悲愍者所住之處。
說頌（五言·一）：佛子住於此
「佛子住在此處，普遍示現在眾生之前，猶如日輪月輪，遍除生死的黑暗。
「佛子住在此處，普遍隨順眾生之心，變現無量之身，充滿十方之剎。
「佛子住在此處，遍遊諸世界，到一切如來之所，經無量無數之劫。
「佛子住在此處，思量諸佛之法，經無量無數之劫，他的心沒有厭倦。
「佛子住在此處，念念進入三昧，一一三昧之門，都闡明諸佛的境界。
「佛子住在此處，全都知道一切剎，經無量無數之劫，知道眾生與佛的名號。
「佛子住在此處，一念收攝諸劫，只是隨順眾生之心，而沒有分別之想。
說頌（五言·二）：一念之中了三世
「佛子住在此處，修習諸三昧，在一一心念之中，了知三世之法。
「佛子住在此處，結跏趺坐而身不動，卻普遍示現在一切剎、一切諸趣之中。
「佛子住在此處，飲諸佛之法海，深入智慧之海，具足功德之海。
「佛子住在此處，全都知道諸剎之數，世之數、眾生之數，佛名之數也是如此。
「佛子住在此處，一念之間全都能了達，一切三世之中國土的成與壞。
「佛子住在此處，普遍知道佛的行與願、菩薩所修之行、眾生的根性與欲樂。
說頌（五言·三）：一微塵中見無量剎，末歸禮敬
「佛子住在此處，見到一粒微塵之中，有無量之剎與道場、有眾生以及諸劫。
「如同在一粒微塵之內，一切微塵也都是如此，種種都全然具足，處處都沒有障礙。
「佛子住在此處，普遍觀察一切法，眾生、剎與世間，都無所生起、無所有。
「觀察眾生平等，法平等、如來平等，剎平等、諸願平等，三世全都平等。
「佛子住在此處，教化諸群生，供養諸如來，思惟諸法之性。
「無量千萬之劫所修的願智之行，廣大得不可測量，稱揚也無人能盡。
「那些大勇猛的人，所行的沒有障礙，安住在這裡面——我合掌敬禮。
「諸佛的長子，聖德的慈氏之尊；我如今恭敬地禮拜，願您垂顧憶念我！」
Calling to Mind the Teaching of the Friend Before, and Going On Toward the Land Sea Shore (Chengguan’s Outline)
At that time Sudhana the youth, having heard the teaching of his good friends, and that teaching having moistened his mind, was rightly calling to mind and pondering the practices practiced by bodhisattvas, and he went on his way toward the land Sea Shore.
The Nine Clauses of Calling His Own Former Lives to Mind (Chengguan’s Outline): Recalling a Fault of Long Ago, and Bringing Forth the Antidote to It on the Spot
He called to mind that in a former life he had not cultivated the paying of respect, and on the spot he brought forth the intent to work at it with diligent strength; and he called to mind that in a former life his body and mind had not been pure, and on the spot he brought forth the intent to set himself in order and make himself clean, single-mindedly; and he called to mind that in a former life he had done evil deeds of every kind, and on the spot he brought forth the intent to guard himself and cut them off, single-mindedly; and he called to mind that in a former life he had given rise to false imaginings of every kind, and on the spot he brought forth the intent to ponder constantly and rightly; and he called to mind that in a former life the practices he cultivated had been only for his own body, and on the spot he brought forth the intent to make his mind vast and to reach everywhere to all sentient beings who have consciousness; and he called to mind that in a former life he had chased after and sought the realms of desire, and had constantly worn himself away for nothing and without a taste of savor, and on the spot he brought forth the intent to practice the Buddha-Dharma and to nourish and grow the faculties, so as to make himself at rest and at ease; and he called to mind that in a former life he had given rise to crooked thoughts, in accord with inversion, and on the spot he brought forth the intent to give birth to a mind of right view and to bring forth the vows of a bodhisattva; and he called to mind that in a former life he had toiled by day and by night without rest, and yet what he did was evil deeds of every kind, and on the spot he brought forth the intent to bring forth great vigor and to accomplish the Buddha-Dharma; and he called to mind that in a former life he had taken birth among the five destinies, with no benefit to his own body or to the bodies of others, and on the spot he brought forth the intent to vow to use this body to benefit sentient beings, to accomplish the Buddha-Dharma, and to serve all good friends.
Contemplating This Body Again (Chengguan’s Outline): This Body Is the House in Which Four Kinds of Suffering Dwell
Having pondered in this way, he gave rise to great joy. And he contemplated this body again, that it is the house in which the many sufferings of birth, aging, sickness, and death dwell; and thereupon he vowed: may I, to the end of all the kalpas to come, cultivate the bodhisattva path and teach and transform sentient beings, see the Tathāgatas and accomplish the Buddha-Dharma, journey through all the buddha-lands, serve all the masters who expound the Dharma, uphold all the teachings of the Buddha, seek out all companions who practice the same Dharma, see all good friends, gather all the dharmas of the buddhas, and make a cause and a condition with the vow-and-knowledge body of all bodhisattvas.
At the Time He Made This Thought (Chengguan’s Outline): The Benefit That Grew Out of This One Thought
At the time he made a thought such as this, he grew roots of good measureless and beyond conceiving, and thereupon toward all bodhisattvas he gave rise to deep faith and reverence, gave rise to the thought that they are rare and hard to meet with, gave rise to the thought of them as great masters; his faculties were purified and the dharmas of good increased in him, and he gave rise to the reverent offerings of all bodhisattvas, made the bending of the body and the joining of the palms of all bodhisattvas, gave rise to the eye of all bodhisattvas that sees the worldly realm everywhere, gave rise to the thought of all bodhisattvas that calls sentient beings to mind everywhere; he manifested the bodies of transformation of the measureless vows of all bodhisattvas, and sent forth the thought of the sound of the pure praising and expounding of all bodhisattvas; he saw all the buddhas of the past and of the present, together with the bodhisattvas, in every place displaying the accomplishing of the path and displaying spiritual power and transformation, so that there was not so much as a place the size of a hair-tip that they did not pervade; and he further gained the eye of the light of pure knowledge, and saw the realms in which all bodhisattvas practice; his mind entered everywhere the net of lands in the ten directions, and his vow reached everywhere throughout space and the Dharma realm, equal in the three times, with no time of rest.
All of This (Chengguan’s Outline): Where All of This Came From
All of this was brought about only by his having believed and accepted the teaching of good friends.
Casting the Five Parts of His Body to the Ground Before the Great Storeyed Pavilion
Sudhana the youth, with reverence such as this, offerings such as this, praise such as this, contemplation such as this, power of vow such as this, calling to mind such as this, and measureless realms of wisdom such as this, cast the five parts of his body to the ground before the great storeyed pavilion Vairocana Adornment Treasury, gathered in his thoughts for a while, and pondered and contemplated.
Entering the Gate of the Sameness of the Wisdom-Body, and Manifesting His Body Everywhere Before All
Because of his deep faith and understanding and the power of his great vow, he entered the gate of the sameness of the wisdom-body that pervades every place, and manifested his own body everywhere before all Tathāgatas, before all bodhisattvas, before all good friends, before all stūpas and shrines of the Tathāgatas, before all images of the Tathāgatas, before all the dwelling places of the buddhas and the bodhisattvas, before all the jewels of the Dharma, before all śrāvakas and pratyekabuddhas and their stūpas and shrines, before all the fields of merit that are the holy assemblies, before all his parents and elders, and before all sentient beings in the ten directions — everywhere as has been said above, revering, paying respect, and praising, to the very end of the future without rest.
The Ten Clauses from “Equal to Space, Since It Is Without Bound or Measure” Onward: What the Measure of This Paying of Respect and Praise Is Equal To
This paying of respect and praise is equal to space, since it is without bound or measure; equal to the Dharma realm, since it is without obstruction; equal to the real limit, since it pervades everything; equal to the Tathāgatas, since it is without discrimination. It is like a shadow, since it appears in accord with knowledge; like a dream, since it arises out of thought; like an image in a mirror, since it displays everything; like an echo, since it is sent forth by conditions. It has no arising, since one thing rises and another passes away in turn; it has no own-nature, since it turns in accord with conditions.
The Eleven Clauses of ‘Arising From …’: Where the Fruit Arises From
And he knew with certainty: that all recompense arises from deeds; that all fruits arise from causes; that all deeds arise from habit; that the arising of all buddhas arises from faith; that all the matters of offering that are manifested by transformation arise from settled understanding; that all buddhas of transformation arise from a mind of reverence; that all dharmas of the buddhas arise from roots of good; that all bodies of transformation arise from skillful means; that all the works of a buddha arise from great vows; that all the practices cultivated by bodhisattvas arise from dedicating and directing; that the vast adornment of the whole Dharma realm arises from the realm of all-knowledge.
The Ten Clauses of ‘Leaving a Certain View, Since He Knows a Certain Thing’: Ten Views, Each Left Behind by Knowing; the Last Has Three Knowings
He left behind the view of annihilation, since he knew that there is dedicating and directing; left behind the view of permanence, since he knew that there is no arising; left behind the view that there is no cause, since he knew that there is a right cause; left behind the view of inversion, since he knew the principle as it really is; left behind the view that the great god of mastery is able to give birth to things, since he knew that they are not born from another; left behind the view of birth from self and birth from another, since he knew that they arise from conditions; left behind the view that grasps at a limit, since he knew that the Dharma realm has no limit; left behind the view that there is coming and going, since he knew that they are like a shadow-image; left behind the view of existence and non-existence, since he knew that there is neither arising nor ceasing; left behind the view that grasps at all dharmas, since he knew that they are empty and without arising, since he knew that they are not their own masters, and since he knew that they are born of the power of vows; and he left behind all marks, since he saw the entering of the limit of no-mark.
The Clauses of ‘Since They Are Like Such and Such’ and ‘Since He Penetrates Such and Such’: Cause and Fruit Are Not Lost, and Yet All That Appears Is Empty
He knew that all dharmas are as a seed gives birth to a sprout, and as a seal gives birth to a graph. He knew that substance is like an image in a mirror, that sound is like an echo, that objective realms are like a dream, that deeds are like an illusion. He penetrated that the worldly realm is what the mind manifests, that fruits arise from causes, that recompense is gathered by deeds, and that all the dharmas of merit and virtue of every kind flow forth from the skillful means of bodhisattvas.
Entering a Knowledge Such as This, He Set His Mind Straight and Made His Thought Clean, and Paid Respect with His Head
Sudhana the youth entered a knowledge such as this, set his mind straight and made his thought clean; and before the tower he threw his whole body upon the ground and paid respect with his head, earnestly; and roots of good beyond conceiving flowed into his body and mind, and made him cool and glad. He rose from the ground and gazed up single-mindedly, not taking his eyes away for a moment; and he joined his palms and circled about, passing measureless rounds, and made a thought such as this, saying:
The Long Prose Praise of the Storeyed Pavilion (1): This Is the Dwelling Place of One Who Understands Emptiness, No-Mark, and No-Wish
“This great storeyed pavilion is the dwelling place of one who understands emptiness, no-mark, and no-wish; the dwelling place of one who makes no discrimination toward any dharma; the dwelling place of one who penetrates that the Dharma realm is without differences; the dwelling place of one who knows that no sentient being can be got at; the dwelling place of one who knows that no dharma arises; the dwelling place of one who does not cling to any worldly realm; the dwelling place of one who does not cling to any lair or dwelling; the dwelling place of one who does not delight in any village; the dwelling place of one who does not depend upon any objective realm; the dwelling place of one who has left every notion behind; the dwelling place of one who knows that no dharma has an own-nature; the dwelling place of one who has cut off every deed of discrimination; the dwelling place of one who has left behind every notion and mind, mentation, and consciousness; the dwelling place of one who neither enters nor comes out of any path; the dwelling place of one who enters every deep prajñā-pāramitā; the dwelling place of one who is able by skillful means to abide in the Dharma realm of the universal gate; the dwelling place of one who has quenched every fire of affliction; the dwelling place of one who by higher wisdom cuts off every view, every craving, and every conceit; the dwelling place of one who brings forth all the meditations, liberations, samādhis, spiritual powers, and clarities, and disports himself within them; the dwelling place of one who contemplates the realms of the samādhis of all bodhisattvas; the dwelling place of one who abides in the place of all the Tathāgatas.
The Long Prose Praise of the Storeyed Pavilion (2): The One and the All Enter Each Other Without Destroying Their Marks
“It is the dwelling place of one who by one kalpa enters all kalpas, and by all kalpas enters one kalpa, without destroying their marks; the dwelling place of one who by one land enters all lands, and by all lands enters one land, without destroying their marks; the dwelling place of one who by one dharma enters all dharmas, and by all dharmas enters one dharma, without destroying their marks; the dwelling place of one who by one sentient being enters all sentient beings, and by all sentient beings enters one sentient being, without destroying their marks; the dwelling place of one who by one buddha enters all buddhas, and by all buddhas enters one buddha, without destroying their marks; the dwelling place of one who within a single thought knows all of the three times; the dwelling place of one who within a single thought goes on to all lands; the dwelling place of one who manifests his own body before all sentient beings; the dwelling place of one whose mind constantly benefits every worldly realm; the dwelling place of one who is able to reach everywhere to every place.
The Long Prose Praise of the Storeyed Pavilion (3): Coming Forth Without Departing, Drawing Near Without Clinging
“It is the dwelling place of one who, though he has already come forth from every worldly realm, yet for the sake of teaching and transforming sentient beings constantly manifests his body within it; the dwelling place of one who does not cling to any land, and yet for the sake of making offerings to the buddhas journeys through all lands; the dwelling place of one who does not move from his original place, and yet is able to go everywhere to all buddha-lands and adorn them; the dwelling place of one who draws near to all buddhas and yet does not give rise to the notion of a buddha; the dwelling place of one who depends upon all good friends and yet does not give rise to the notion of a good friend; the dwelling place of one who dwells in all the palaces of Māra and yet is not attached to the realms of desire; the dwelling place of one who has forever left behind every notion of the mind; the dwelling place of one who, though he manifests his body among all sentient beings, yet gives rise to no thought of two toward himself and others; the dwelling place of one who is able to enter everywhere into all worlds and yet has no notion of difference toward the Dharma realm; the dwelling place of one who vows to dwell through all the kalpas to come and yet has no notion of long or short toward those kalpas; the dwelling place of one who does not leave a single place the size of a hair-tip and yet manifests his body everywhere in all worlds.
The Long Prose Praise of the Storeyed Pavilion (4): Abiding in the Dharma Hard to Know, Abiding in Great Kindness and Great Compassion
“It is the dwelling place of one who is able to expound the Dharma that is hard to meet with; the dwelling place of one who is able to abide in the Dharma hard to know, the deep Dharma, the Dharma without two, the Dharma without mark, the Dharma without antidote, the Dharma without anything got at, the Dharma without idle talk; the dwelling place of one who abides in great kindness and great compassion; the dwelling place of one who has already crossed beyond all knowledge of the two vehicles, has already gone beyond every realm of Māra, is already unstained by the dharmas of the world, has already arrived at the shore to which bodhisattvas are to arrive, and already dwells where the Tathāgatas dwell.
The Long Prose Praise of the Storeyed Pavilion (5): Though It Is Thus, He Is Not That — Cultivating Without Realizing
“It is the dwelling place of one who, though he has left behind every mark, yet does not enter the right position of the śrāvakas, and who, though he penetrates that no dharma arises, yet does not abide in the nature of the dharma of no-arising; the dwelling place of one who, though he contemplates the impure, does not realize and take up the dharma of leaving greed behind, nor keeps company with desirous greed; who, though he cultivates kindness, does not realize and take up the dharma of leaving anger behind, nor keeps company with the stain of anger; who, though he contemplates dependent origination, does not realize and take up the dharma of leaving delusion behind, nor keeps company with the confusion of delusion; the dwelling place of one who, though he abides in the four meditations, does not take birth in the heavens of meditation in accord with those meditations; who, though he practices the four measureless minds, yet for the sake of teaching and transforming sentient beings does not take birth in the realm of form; who, though he cultivates the four formless concentrations, yet because of great compassion does not abide in the formless realm; the dwelling place of one who, though he diligently cultivates calming and contemplation, yet for the sake of teaching and transforming sentient beings does not realize and take up clarity and release; who, though he practices equanimity, does not cast aside the work of teaching and transforming sentient beings; the dwelling place of one who, though he contemplates emptiness, does not give rise to a view of emptiness; who, though he practices no-mark, constantly teaches and transforms sentient beings who cling to marks; who, though he practices no-wish, does not cast aside the practices and vows of awakening.
The Long Prose Praise of the Storeyed Pavilion (6): Gaining Mastery Within Affliction and Birth-and-Death
“It is the dwelling place of one who, though he has already gained mastery within all deeds and afflictions, yet for the sake of teaching and transforming sentient beings displays a going along with deeds and afflictions of every kind; who, though he has no birth-and-death, yet for the sake of teaching and transforming sentient beings displays the taking of birth and the undergoing of death; who, though he has already left behind every destiny, yet for the sake of teaching and transforming sentient beings displays an entering into the destinies; the dwelling place of one who, though he practices kindness, has no fond attachment toward sentient beings; who, though he practices compassion, has no grasping toward sentient beings; who, though he practices joy, is constantly pitying in mind when he sees sentient beings who suffer; who, though he practices equanimity, does not abandon or cast aside the work of benefiting others.
The Long Prose Praise of the Storeyed Pavilion (7): Twelve Clauses of ‘Though … Yet …,’ Closed by One Clause That Gathers Them All
“It is the dwelling place of one who, though he practices the nine successive concentrations, is not weary of taking birth in the realm of desire; who, though he knows that no dharma arises or ceases, does not make his realization within the real limit; who, though he enters the three gates of liberation, does not take up the liberation of the śrāvakas; who, though he contemplates the four noble truths, does not abide in the holy fruit of the lesser vehicle; who, though he contemplates the deep dependent origination, does not abide in ultimate quiescence; who, though he cultivates the eightfold holy path, does not seek to come forth from the world forever; who, though he goes beyond the ground of the ordinary man, does not fall into the ground of the śrāvakas and pratyekabuddhas; who, though he contemplates the five aggregates of grasping, does not extinguish the aggregates forever; who, though he goes beyond the four Māras, does not discriminate the Māras; who, though he does not cling to the six sense-fields, does not extinguish the six sense-fields forever; who, though he abides in suchness, does not fall into the real limit; who, though he expounds all vehicles, does not cast aside the Great Vehicle. This great storeyed pavilion is the dwelling place of one who abides in all such merit and virtue as this.”
The Verses Spoken (Seven Graphs to the Line, 1): The Dwelling Place of the Honored Kind One
At that time Sudhana the youth spoke verses, saying:
“This is the honored Kind One, of great compassion and pure knowledge, who benefits the worldly realm, the eldest son of the buddhas within the ground of consecration — this is the dwelling place of one who has entered the realm of the Tathāgatas.
“All the sons of the buddhas who are renowned have already entered the gate of liberation of the Great Vehicle, and journey through the Dharma realm with a mind that clings to nothing — this is the dwelling place of one who has no equal.
“Giving, discipline, patience, vigor, meditation, wisdom, skillful means, vows, powers, and spiritual power — such are the dharmas of the perfections of the Great Vehicle, and this is the dwelling place of one who is complete in them all.
“His wisdom is vast as space, and knows everywhere all the dharmas of the three times; unobstructed, without support, grasping at nothing — this is the dwelling place of one who has penetrated the several kinds of existence.
“Skillfully he is able to understand all dharmas as without own-nature, without arising, and without support, as a bird flies in the air and gains mastery — this is the dwelling place of one of great knowledge.
The Verses Spoken (Seven Graphs to the Line, 2): Penetrating the Three Poisons and Yet Not Going Toward Quiescence
“He penetrates the true nature of the three poisons, and discriminates that they arise falsely out of causes and conditions, and yet he is not weary of them and does not seek to come forth from them — this is the dwelling place of one who is at peace.
“The three gates of liberation and the eightfold holy path, the aggregates, the sense-fields, the elements, and dependent origination — he is able to contemplate them all and yet does not go toward quiescence — this is the dwelling place of one who is skillful.
“The lands of the ten directions and the sentient beings within them he contemplates all with unobstructed knowledge, and he penetrates that their nature is all empty and makes no discrimination — this is the dwelling place of one who is quiescent.
“He practices everywhere throughout the Dharma realm without any obstruction, and yet when he seeks the nature of that practicing it cannot be got at, as the wind moves through the air with no place moved through — this is the dwelling place of one without support.
The Verses Spoken (Seven Graphs to the Line, 3): Seeing the Suffering of Sentient Beings and Bringing Forth Seven Kinds of Rescue
“He sees everywhere the flocks of beings within the evil destinies, undergoing bitter torments with nowhere to turn, and sends forth the light of great kindness and wipes it all away — this is the dwelling place of one who pities them.
“He sees sentient beings who have lost the right road, as one blind from birth treading upon a fearful path, and leads them and makes them enter the city of liberation — this is the dwelling place of the great guide.
“He sees sentient beings fallen into the net of Māra, constantly pressed upon by birth, aging, sickness, and death, and makes them free and gives them comfort — this is the dwelling place of one who is brave and strong.
“He sees sentient beings stricken with the sickness of delusion, and raises up a vast and pitying mind of compassion, and with the medicine of wisdom wipes it all away — this is the dwelling place of the great king of physicians.
“He sees the flocks of beings sunk in the sea of existence, drowning and pressed by care and undergoing every suffering, and rescues them all with the ship of the Dharma — this is the dwelling place of one who ferries them well.
“He sees sentient beings within the sea of delusion, and that they are able to bring forth the wondrous jewel that is the mind of awakening, and he enters into it and draws them out and saves them — this is the dwelling place of one who fishes well.
“Constantly with the eye of great vow and of kindness and compassion he contemplates everywhere all sentient beings, and draws them up out of the sea of the several kinds of existence — this is the dwelling place of the king of golden-winged birds.
The Verses Spoken (Seven Graphs to the Line, 4): The One and the All, the Thought and the Kalpa
“As the sun and the moon within space leave no worldly realm unlit, so likewise is the light of his wisdom — this is the dwelling place of one who lights up the world.
“A bodhisattva, for the sake of teaching and transforming one sentient being, exhausts everywhere the measureless kalpas to come; and as he does for one person, so he does for all — this is the dwelling place of one who rescues the world.
“Within a single land he teaches and transforms sentient beings, to the end of the kalpas to come without rest, and within every single land it is so — this is the dwelling place of one whose intent is firm.
“The Dharma expounded by the buddhas of the ten directions he receives everywhere within a single sitting and exhausts it all, and to the end of the kalpas to come it is constantly so — this is the dwelling place of one who is a sea of knowledge.
“He journeys everywhere through the sea of all worlds, enters everywhere the sea of all places of the Way, and makes offerings to the sea of all Tathāgatas — this is the dwelling place of one who practices.
“He practices the sea of all wondrous practices, brings forth the sea of boundless great vows, and in this way passes through a multitude of seas of kalpas — this is the dwelling place of one who has merit and virtue.
“Within a place the size of a hair-tip are measureless lands, with buddhas, sentient beings, and kalpas beyond speaking; he sees them all clearly in this way and pervades them all — this is the dwelling place of the unobstructed eye.
“Within a single thought he gathers in everywhere the boundless kalpas, together with the lands, the buddhas, and the sentient beings, and his wisdom is unobstructed and knows them all rightly — this is the dwelling place of one who is complete in merit and virtue.
The Verses Spoken (Seven Graphs to the Line, 5): The Number of the Vows and the Marks of the Practice
“Were the lands of the ten directions ground into dust-motes, and all the great seas drawn out drop by drop with a hair, the number of the vows a bodhisattva brings forth is such as that — this is the dwelling place of one unobstructed.
“He accomplishes the gates of dhāraṇī and the gates of samādhi, the great vows, the meditations, and the liberations, and in every one of them abides for boundless kalpas — this is the dwelling place of a true son of the buddhas.
“Measureless and boundless sons of the buddhas, by expounding the Dharma in every sort of way, deliver sentient beings, and also expound the many arts and crafts of the world — this is the dwelling place of one who practices.
“He accomplishes spiritual power and the knowledge of skillful means, practices the wondrous Dharma gate that is like an illusion, and displays the taking of birth in the five destinies of the ten directions — this is the dwelling place of one unobstructed.
“A bodhisattva, from the first arousing of the mind onward, cultivates every practice in full, and his bodies of transformation are measureless and pervade the Dharma realm — this is the dwelling place of one who has spiritual strength.
“Within a single thought he accomplishes the path of awakening, and does everywhere the boundless works of wisdom, while the feeling and pondering of the world go mad at it — this is the dwelling place of one who is hard to measure.
“He accomplishes spiritual power without any obstruction, and journeys through the Dharma realm and pervades it all, and yet his mind has never had anything got at — this is the dwelling place of one whose wisdom is pure.
“A bodhisattva cultivates unobstructed wisdom, enters the several lands and clings to nothing, and with the knowledge that is without two shines upon them everywhere — this is the dwelling place of one who is without a self.
“He penetrates that dharmas have no support, and that their original nature is quiescent, the same as space, and he constantly walks within a realm such as this — this is the dwelling place of one who has left stain behind.
“He sees everywhere the flocks of beings undergoing every suffering, and brings forth a mind of great benevolence, kindness, and wisdom, and vows constantly to benefit the several worldly realms — this is the dwelling place of one who pities them.
The Verses Spoken (Five Graphs to the Line, 1): A Son of the Buddhas Dwells Here
“A son of the buddhas dwells here, and manifests himself everywhere before sentient beings, as the orb of the sun and the orb of the moon, wiping away everywhere the darkness of birth-and-death.
“A son of the buddhas dwells here, and goes along everywhere with the minds of sentient beings, transforming and manifesting measureless bodies that fill the lands of the ten directions.
“A son of the buddhas dwells here, and journeys everywhere through the several worlds, to the place of every Tathāgata, through measureless and numberless kalpas.
“A son of the buddhas dwells here, and ponders the dharmas of the buddhas through measureless and numberless kalpas, and his mind is never wearied.
“A son of the buddhas dwells here, and thought after thought enters samādhi, and every single gate of samādhi makes clear the realms of the buddhas.
“A son of the buddhas dwells here, and knows all lands entirely, through measureless and numberless kalpas, and knows the names of sentient beings and of buddhas.
“A son of the buddhas dwells here, and within a single thought gathers in the kalpas, only going along with the minds of sentient beings, and with no notion of discrimination.
The Verses Spoken (Five Graphs to the Line, 2): Penetrating the Three Times Within a Single Thought
“A son of the buddhas dwells here, and cultivates the several samādhis, and within every single thought of the mind penetrates the dharmas of the three times.
“A son of the buddhas dwells here, and sits with legs crossed, his body unmoving, and yet manifests himself everywhere in all lands and within all the destinies.
“A son of the buddhas dwells here, and drinks the sea of the dharmas of the buddhas, enters deep into the sea of wisdom, and is complete in the sea of merit and virtue.
“A son of the buddhas dwells here, and knows entirely the number of the lands, the number of the worlds, the number of sentient beings, and the number of the names of the buddhas as well.
“A son of the buddhas dwells here, and within a single thought is able to penetrate entirely the forming and the falling apart of the lands within all of the three times.
“A son of the buddhas dwells here, and knows everywhere the practices and vows of the buddhas, the practices cultivated by bodhisattvas, and the faculties and desires of sentient beings.
The Verses Spoken (Five Graphs to the Line, 3): Within a Single Dust-Mote He Sees Measureless Lands, and at the End He Turns to Paying Respect
“A son of the buddhas dwells here, and sees within a single dust-mote measureless lands and places of the Way, sentient beings and the several kalpas.
“As it is within a single dust-mote, so it is within every dust-mote: every sort of thing is complete there, and everywhere there is no obstruction.
“A son of the buddhas dwells here, and contemplates everywhere all dharmas — sentient beings, lands, and worlds, without arising and without anything there.
“He contemplates that sentient beings are equal, that dharmas are equal and Tathāgatas are equal, that lands are equal and vows are equal, and that the three times are all equal.
“A son of the buddhas dwells here, and teaches and transforms the flocks of beings, makes offerings to the Tathāgatas, and ponders the nature of dharmas.
“The practices of vow and knowledge cultivated through measureless thousands and myriads of kalpas are vast beyond measuring, and no praising of them can exhaust them.
“Those greatly courageous ones, whose practice is without obstruction, dwell within this place — and I join my palms and pay respect.
“Eldest son of the buddhas, honored Kind One of holy virtue! I now reverently pay respect: may you look upon me and call me to mind!”
這一節從頭到尾，彌勒沒有出現
善財參到第五十一位善知識彌勒菩薩。可是這一節三千七百九十一字，彌勒一句話也沒說，一次面也沒露——他要到下一節才「從別處來」。那這一節在寫什麼？寫善財走過去的那段路，和他站在樓閣門外做的事。
要排一個誤解：這不是『還沒進入正題』的過場。澄觀科這一大段時，把彌勒一人單獨立為末會五相的第三相，稱為攝德成因相，並且說這一相的文「文唯五段，以補處位極顯彰，闕謙推故」。對其他善友，澄觀只說了一句「下諸善友六段之文，多有不具」——底下諸友之文，多半不是樣樣都具；智儼就六十本則說「前四十一皆有結有推，後彌勒等無結無推」。可知「闕謙推」是對彌勒這一位所下之判，不是說別的善友人人都有而獨缺此人。本節唯屬其第一段與第二段之前半。
落到地上：這一節告訴人的是，見善知識之前發生的事，本身就是見的一部分。
念前友之教：一路上心裡在轉什麼
經文起手不是走路，是念。「爾時，善財童子聞善知識教，潤澤其心，正念思惟諸菩薩行，向海岸國。」澄觀科這一句為『標念前趣後』——標出他念著前面所受的教，趣向後面要去的人。
為什麼要先寫這個？因為前一位德生童子與有德童女所示的，善財若不一路帶著，到了海岸國也只是到了一個地方。「潤澤其心」四字是眼：教不是記住的知識，是浸潤心地的水。
排一個誤解：以為參學的重點在下一站。經文的次第正好相反——上一站的所得在路上發酵，才決定下一站看得見什麼。落到地上：離開一位師長之後那段路上想些什麼，比到達本身要緊。
自憶九句：一個往昔的不是，配一個當下的發意
接著是本節最整齊的一段。「自憶往世不修禮敬，即時發意勤力而行」以下，起句作「自憶往世」一見，其下「復憶往世」八見，「即時發意」九見——九對，一對一。所憶的九件事是：不修禮敬、身心不淨、作諸惡業、起諸妄想、所修諸行但為自身、追求欲境、起邪思念、日夜劬勞作諸惡事、受五趣生無益。
澄觀判這一段為『觀昔非以行對治』。這七個字定住了讀法：這不是泛泛地懺悔，而是每想起一項舊過，當下就立起一項對治之行。憶「不修禮敬」就「勤力而行」，憶「身心不淨」就「專自治潔」，憶「作諸惡業」就「專自防斷」。
排一個誤解：以為懺悔是情緒。九句裡沒有一句是懊惱之語，句句是「即時發意」——四個字都在說動作。落到地上：想起舊過而不當場立一個對法，那個想起就白想了。
觀現苦：這個身是苦所住的屋子，所以正好拿來用
九句之後，經文轉了一個彎：「如是思惟，生大歡喜。復觀此身是生、老、病、死眾苦之宅。」澄觀科此為『觀其現苦策進當善』——看見當下的苦，用它策進將來的善。
值得注意的是次序：先「生大歡喜」，後『觀此身是苦宅』。歡喜不是因為苦少了，是因為對法立起來了。而觀身為苦宅之後，經文接的不是厭離，是十一件願做的事——修菩薩道、教化眾生、見諸如來、成就佛法、遊行佛剎、承事法師、住持佛教、尋求法侶、見善知識、集諸佛法、與菩薩願智身作因緣。
澄觀在科文中對這一段特別加了一句勸語：「諸修行者，願審此倣之。」這句不是科名，是他讀到此處對讀者說的話。
排一個誤解：以為觀身是苦就該厭身。這裡是反過來——正因為它是苦宅，才要在它壞掉之前把它用完。落到地上：身體的無常若只換來厭離，那一觀是半截的。
一念之下長出來的東西
「作是念時，長不思議無量善根」以下，澄觀科為『明觀念之益』——這一念立刻結出的果。經文列了三層：先是心的轉變（於一切菩薩深信尊重、生希有想、生大師想）；次是相的轉變（諸根清淨、善法增益，起恭敬供養、曲躬合掌，生普見世間眼、普念眾生想，現無量願化身、出清淨讚說音想）；末是所見的轉變（見過現一切諸佛及諸菩薩於一切處示現成道，乃至無有一毛端處而不周遍；又得清淨智光明眼，見一切菩薩所行境界；其心普入十方剎網，其願普遍虛空法界）。
排一個誤解：以為這些是善財的神通。經文說得清楚，這是「作是念時」長出來的——而那一念並非憑空：前面九句已一一立起勤力而行、專自治潔、專自防斷、正念觀察、恒正思惟、起大精進諸行，是依善知識之教而修，修而後有此念，念而後有此益。澄觀釋此下之定亦說「信願者是定因」，又以普現其身為定之用而「即雙運定慧」——信願、修行、定慧三者相成，不是彼此排除。落到地上：心一改，見到的世界跟著改；這不是比喻，是經文的次第。
結益所屬：這一切是誰給的
上一段結在「三世平等，無有休息」，氣勢正大。可是經文接的一句是：「如是一切，皆以信受善知識教之所致耳。」澄觀科此為『結益所屬』——把所有的益歸屬回去。
那個「耳」字要看。它把前面一長串收成一句平話：這一切，只不過是因為信受了善知識的教。
排一個誤解：以為這些全是善財一人之力。經文把益之所屬歸到善知識之教上——不是說他沒有修，是說他所以肯修、所以修得成，根在信受了那個教。落到地上：修行路上真正該記住的不是自己走了多遠，是誰指的路——這一句是善財之所以能參五十餘位而不自滿的原因。
五體投地：為什麼要先列七個「如是」
「善財童子以如是尊重、如是供養、如是稱讚、如是觀察、如是願力、如是想念、如是無量智慧境界」——七句「如是」，然後才是「於毘盧遮那莊嚴藏大樓閣前，五體投地」。
七個「如是」指的都是前段所長出來的。也就是說，這一拜不是一個孤立的動作，是前面那一整段心念的落地。經文不寫『善財禮拜』，寫的是『用這些去禮拜』。
排一個誤解：以為禮拜是行為，心念是心念。經文把二者接成一句。落到地上：同一個五體投地，帶多少東西下去，是差得出來的。
普現其身：一拜之中拜了十一種前
拜下去之後，經文寫的不是他伏在地上，是他「入遍一切處智慧身平等門，普現其身」——身現在一切如來前、一切菩薩前、一切善知識前、一切如來塔廟前、一切如來形像前、一切諸佛諸菩薩住處前、一切法寶前、一切聲聞辟支佛及其塔廟前、一切聖眾福田前、一切父母尊者前、一切十方眾生前，十一種。
注意末三種：聖眾福田、父母尊者、十方眾生。前八種是三寶之境，後三種是世間之境——這一拜沒有把世間留在外面。法藏就六十本讀這一段時，說此是「於法界樓觀起三寶福田想」。
排一個誤解：以為普現其身是分身。經文所舉之因是「以深信解、大願力故」——舉的是信解與願力，澄觀亦以「信願者是定因」釋此一段之定；經文於此不別舉他因，也不因此排除餘因。落到地上：信解與願力到什麼地方，人就已經在什麼地方。
十等觀：這一拜有多大
接著十句寫這禮讚之量：等虛空（無邊量故）、等法界（無障礙故）、等實際（遍一切故）、等如來（無分別故）；猶如影（隨智現故）、猶如夢（從思起故）、猶如像（示一切故）、猶如響（緣所發故）；無有生（遞興謝故）、無有性（隨緣轉故）。前四句說它有多大，中四句說它有多虛，後二句說它根本無自體。
大與虛在這裡不是兩件事。正因為它「無有性，隨緣轉故」，才能「等虛空，無邊量故」——有自體的東西反而有邊。法藏就六十本以三性配此段，說「明等觀樓觀，照三無性法界，初觀圓成性」，其下等如來為遍計、等如影等為依他。
排一個誤解：以為說一件事如夢如影，是在貶低它。這裡是相反的：正因為如影，才遍一切。落到地上：一件事的份量，不看它有多實。
十一句『從…起』：把果一路推回因
「又決定知」以下十一句，句句是果與因的對接：諸報從業起、諸果從因起、諸業從習起、佛興從信起、化現供養事從決定解起、化佛從敬心起、佛法從善根起、化身從方便起、佛事從大願起、菩薩諸行從迴向起、法界廣大莊嚴從一切智境界起。
這十一句的排法值得看：從最粗的「報從業」起，一路推到最細的『一切法界廣大莊嚴從一切智境界而起』。中間插了一句「一切佛興皆從信起」——佛出世這樣大的事，經文說它的因是信。
排一個誤解：以為講空的經典不講因果。這一段緊接在十等觀之後，正是說：說它如夢如影的同一個人，同時決定知道每一果各有其因。落到地上：空與因果不是兩套帳，是同一筆帳的兩面。
離十見：每離一見都靠知道；末一句連立三知
十一句立完，接著是十句遣：離斷見（知迴向故）、離常見（知無生故）、離無因見（知正因故）、離顛倒見（知如實理故）、離自在見（知不由他故）、離自他見（知從緣起故）、離邊執見（知法界無邊故）、離往來見（知如影像故）、離有無見（知不生滅故）、離一切法見（知空無生故，知不自在故，知願力出生故），末後再加一句「離一切相，見入無相際故」。
每一句的結構都是『離某見，因為知道某事』——不是壓下去，是知道了就自然不成立。末一句特別：離一切法見之下連立三個「知」。澄觀《鈔》分之為三種遣法：「初以理遣者，法性空中，法即非法」——就理而遣，法性本空，法即非法；「二緣會不得不生，緣離不得不滅，故一切法不得自在」——就緣而遣，聚散由緣，法不得自在；「三以願為因出生諸法，因成無性，淨法亦無」——就因而遣，願力所生之法，因既無性，連淨法也無可執。理、緣、因三路各遣一層，合起來才是「離一切法見」，不是知一件事就了。法藏就六十本釋其中「自在見」，說那是「外道執梵天、自在天等生諸法也」；釋「本有實性次第生」則傳二說，一是外道冥諦之中本有其性，二是小乘一切有部未來藏中先有體性。
排一個誤解：以為破見是靠否定。這十句沒有一句是否定句，全是「知」字句。落到地上：一個見解要離開，靠的是看見別的東西，不是靠跟它吵。
種生芽·印生文：因果不一不異的兩個譬
遣見之後，經文用兩個譬把因果收住：「知一切法如種生芽故，如印生文故。」種與芽不是一物（芽不是種），也不是二物（離種無芽）；印與文亦然。這兩個譬正好回答上一段可能生出的疑：既然離斷離常，那因果究竟是什麼關係？澄觀於此判為「會歸中道」，並把二譬分成橫豎兩路：「種芽橫喻萬法」——種生芽是橫說，遍說一切法皆從自種假緣而生；「如印生文即豎喻諸法」——印生文是豎說，說的是前陰後陰之相續。豎喻之下澄觀引《涅槃》：「此陰亦滅，彼陰續生。如蠟印印泥，印壞文成」。印不至泥而泥上有文，前陰不至後陰而後陰因前陰而有——「印壞文成」四字，不常不斷一時說盡。至於離去來見，《鈔》引《中論》為證：諸行若常，不應有往來；若無常，亦不應有往來；眾生亦然——所以說影像隨身去來而無實，隨業六道而實無往來。澄觀又把了法從緣（『又決定知』以下）、離見、種芽三段合起來說：「此三無礙，即三觀一心」——初是假、次是空、後是中；說有先後，善財觀心卻是一念頓具。
接著四句「知質如像故，知聲如響故，知境如夢故，知業如幻故」，與四句「了世心現故，了果因起故，了報業集故」以及末句「了知一切諸功德法皆從菩薩善巧方便所流出故」。
排一個誤解：以為「如幻」是說業不算數。經文在同一段既說「知業如幻」，又說「了報業集」。落到地上：幻不等於無，幻是『有而無自體』。
潔念頂禮：禮中觀行·總結成益·從地而起
十緣起觀之後，經文寫：「善財童子入如是智，端心潔念；於樓觀前，舉體投地，慇懃頂禮。」前面五體投地之後，十等觀、十一句緣起、離見、種芽印文那一整段觀，都在那一拜之中。澄觀科此下之文為「總結成益」，再下才是「從地而起」之「出定敬讚」。六十本於同一處寫得更明白：「爾時，善財禮未起間，知法如是，得不思議善根」——禮還沒起身之間，法已如是知了。八十本亦到「從地而起」才寫起身。
拜下去之後，「不思議善根流注身心，清涼悅懌」；起來之後，「一心瞻仰，目不暫捨，合掌圍遶，經無量匝」。法藏就六十本判此下之文為身、意、語三業，說「初身業遶旋、二意業念觀、三語業偈讚」——繞行是身，下面的長行讚是意，再下面的五十五偈是語。
排一個誤解：以為經文在重寫禮拜。它寫的不是第二次禮拜，是同一拜之中觀行轉深、得益、然後起身的次第。落到地上：一個動作做下去而心在其中走了一整段路，那個動作就不只是一個動作。
樓閣長行讚：讚的其實不是樓
從「此大樓閣，是解空、無相、無願者之所住處」起，到「是住如是等一切諸功德者之所住處」止，「之所住處」逐字五十四見，末一為總結，別句五十三。
這五十三句的體例很特別：沒有一句在寫樓閣本身——不寫它多高、多寶、多光明，句句寫住在裡面的是什麼人。法藏就六十本判此為意業之念，說「就第二念有八十句，一一皆舉能住者德歎所住處樓觀」，又說「以初二句具顯，餘竝略之」——初二句備列全式，其下省文。
排一個誤解：以為這是鋪張的讚辭。它其實是一份人物誌：善財還沒見到彌勒，先把彌勒是什麼樣的人，一句一句說了五十三遍。落到地上：想知道一個地方是什麼地方，看住在那裡的是什麼人。
第一群二十一句，是從「解」上一路說下來的。先三句說所解：解空、無相、無願（三解脫門），於一切法無分別，了法界無差別——空、無分別、無差別，一層緊過一層。次二句說所知：知一切眾生不可得、知一切法無生。再五句說所不著：不著一切世間、不著一切窟宅、不樂一切聚落、不依一切境界、離一切想——從最外的世間，一直收到最內的想。再三句說所斷：知一切法無自性、斷一切分別業、離一切想心意識。再一句總收出入：不入不出一切道。末五句轉到用上：入一切甚深般若波羅蜜、能以方便住普門法界、息滅一切煩惱火、以增上慧除斷一切見愛慢、出生一切諸禪解脫三昧通明而遊戲；再二句說所觀所住：觀察一切菩薩三昧境界、安住一切如來所。二十一句自解而知、而不著、而斷、而入、而遊戲，次第井然——先把能執的門一道一道關上，最後那個「遊戲」才站得住。
一與一切相入而不壞其相
長行讚的第二群是五句相入句：一劫入一切劫、一剎入一切剎、一法入一切法、一眾生入一切眾生、一佛入一切佛，反過來也一樣，而句句以「而不壞其相」作結。
「不壞其相」四字是關鍵。相入不是把兩個東西攪成一個——一劫進了一切劫，那一劫還是那一劫。若壞了相，就成了混同，不成相入。接著兩句「於一念中而知一切三世」「於一念中往詣一切國土」，把相入從劫與剎轉到念上。
排一個誤解：以為「一即一切」是說分別都是假的。經文自己加了「不壞其相」。落到地上：能容納別的，不等於失去自己；失去自己的容納，只是消失。
出而不離·近而不著
第三群寫的是一種雙向：「雖已出一切世間，為化眾生故而恒於中現身」「不著一切剎，為供養諸佛故而遊一切剎」「不動本處，能普詣一切佛剎而莊嚴」「親近一切佛而不起佛想」「依止一切善知識而不起善知識想」「住一切魔宮而不耽著欲境界」。
留意「親近一切佛而不起佛想」與「依止一切善知識而不起善知識想」兩句：善財正是一個依止善知識的人，而他此刻讚的，是一個依止而不起想的人。這兩句放在善財口中，分量不輕。
這一群下面還有五句，把「不起想」一路推到底：「永離一切心想」——連心想本身都離；「雖於一切眾生中而現其身，然於自他不生二想」——現身在眾生之中而不分自他；「能普入一切世界而於法界無差別想」——普入一切世界而不作差別之想；「願住未來一切劫而於諸劫無長短想」——願住盡未來劫而不作長短之想；「不離一毛端處而普現身一切世界」——不離一毛端之處而遍現一切世界。前二句離的是「我」上之想（自他），中二句離的是「法」上之想（世界、劫），末一句則是離想之後的用：處不移而身遍。
排一個誤解：以為不起善知識想是不恭敬。此節前面經文才說過「如是一切，皆以信受善知識教之所致耳」——那是經家敘善財之所得，不是善財自己開口說的話（其後『作是念言』是心中念讚，出聲要到說頌才起）。落到地上：真正的依止不需要把對方供在心裡當一個「想」——想一起，人就隔了一層。
住難知法，住大慈大悲
第四群列所住之法：難遭遇法、難知法、甚深法、無二法、無相法、無對治法、無所得法、無戲論法；再列「住大慈大悲者」；再列五個「已」——已度一切二乘智、已超一切魔境界、已於世法無所染、已到菩薩所到岸、已住如來所住處。
「無對治法」一句值得停一下。本節開頭那九句，正是一一以行對治昔非。到了這裡，所讚的人已經住在無對治之法中。從有對治到無對治，是這一節從頭到尾走的那條線。
排一個誤解：以為無對治就是不用對治。若如此，經文不必先寫九句對治。落到地上：對治是路，無對治是到；沒走過路而說不用路，是兩回事。
『雖…而…』：修而不證，是這一段的骨
長行讚的後段，句式忽然全變成雙關：雖離一切諸相而不入聲聞正位、雖了一切法無生而不住無生法性、雖觀不淨而不證離貪法、雖修於慈而不證離瞋法、雖觀緣起而不證離癡法、雖住四禪而不隨禪生、雖修四無色定而不住無色界、雖勤修止觀而不證明脫、雖觀於空而不起空見、雖行無相而常化著相眾生、雖行無願而不捨菩提行願。
這一群有兩處容易讀漏。其一，「雖觀不淨而不證離貪法」下面還有一句「亦不與貪欲俱」；「雖修於慈而不證離瞋法」下有「亦不與瞋垢俱」；「雖觀緣起而不證離癡法」下有「亦不與癡惑俱」。上半說不取那個離貪、離瞋、離癡之果，下半立刻補一句：也不與貪欲、瞋垢、癡惑同在。不取果，不等於容留煩惱——這三句是經文自己把話說死了。其二，四禪四無量一節都帶著限定：「雖住四禪而不隨禪生」，是不隨禪力而生禪天；「雖行四無量為化眾生故而不生色界」，行四無量而不生色界，所為的是化眾生；「雖修四無色定以大悲故而不住無色界」，不住無色界，所憑的是大悲。再下「雖勤修止觀為化眾生故而不證明脫」「雖行於捨而不捨化眾生事」——行捨而不捨化眾生之事，捨的是心中之取著，不是手上的事。
再一群七句，寫的是『已離而示現』與四無量之並行：「雖於一切業煩惱中而得自在為化眾生故而現隨順諸業煩惱」——於業煩惱已得自在，卻現作隨順之相；「雖無生死為化眾生故示受生死」——已無生死而示現受生死；「雖已離一切趣為化眾生故示入諸趣」——已離諸趣而示現入諸趣。三句同一格：已離，而為化眾生故示現。其下四句配四無量：「雖行於慈而於諸眾生無所愛戀」（慈而不黏）、「雖行於悲而於諸眾生無所取著」（悲而不取）、「雖行於喜而觀苦眾生心常哀愍」（喜而不忘苦者）、「雖行於捨而不廢捨利益他事」（捨而不廢事）。四無量各有一個容易滑進去的坑：慈滑成愛戀、悲滑成取著、喜滑成忘苦、捨滑成棄事——經文一句一句把坑點了出來。
末一大群更密：雖行九次第定而不厭離欲界受生、雖知一切法無生無滅而不於實際作證、雖入三解脫門而不取聲聞解脫、雖觀四聖諦而不住小乘聖果、雖觀甚深緣起而不住究竟寂滅、雖修八聖道而不求永出世間、雖超凡夫地而不墮聲聞辟支佛地、雖觀五取蘊而不永滅諸蘊、雖超出四魔而不分別諸魔、雖不著六處而不永滅六處、雖安住真如而不墮實際、雖說一切乘而不捨大乘。
排一個誤解：以為「不證」是功夫不到，或以為下半句句句都是「不取果」。上半句句句是最深的觀行，下半句所遮的卻不只一種：有不住寂滅的（不入聲聞正位、不住無生法性、不住究竟寂滅），有不起執取的（不起空見、不分別諸魔、不於實際作證），有隨順化生的（常化著相眾生、示受生死、示入諸趣），有不捨行願的（不捨菩提行願、不廢捨利益他事、不捨大乘）。澄觀判這一長段說「於前九中，除初二及五，餘皆約權實事理雙行」——權與實、事與理處處雙行，不是一味不取果。落到地上：能證而不證只是其中一路；真正貫穿這一段的，是不落一邊。
五十五偈的體：兩段話，兩種說法
長行之後，「爾時，善財童子而說頌言」。此下偈行一百一十，實為五十五偈。法藏就六十本明計此數，說「三語業偈讚中有五十五偈」，與底本相合。回看長行讚，澄觀分為十科，科科各顯一勝：初就所住之境顯其勝；二自『是入一切甚深』以下就德顯其妙；三自『是以一劫』以下就用顯其自在；四自『是於一切眾生前』以下就行顯其勝；五自『是能住難知法』以下就觀顯其深；六自『是住大慈悲』以下就對治顯其勝；七自『是雖住四禪』以下就止觀明其自在；八自『是雖於一切業煩惱』以下就利他行顯其勝；九自『是雖行九次第定』以下就護小乘行明其自在；十自『此大樓閣』以下結其所住。前九是德，末一是結；而前九之中，除初二與第五，其餘皆是權實事理雙行——這正是上文『雖…而…』句式所以層層雙行的所以。
五十五偈分兩段。前三十四偈是七言，句末皆作「…之住處」，與長行同一體例；後二十一偈轉五言，其中十六偈以「佛子住於此」起首，其餘五偈另起。前段是『某某者之住處』，後段是『佛子住在這裡，做什麼』——前段標人，後段標事。澄觀再細分：七言三十四偈中，前二偈總歎（一約行位、一約名德），餘三十二偈四分——七偈歎自利行勝、十偈歎利他行勝、八偈歎功德勝、七偈歎方便勝；五言二十一偈六分——初二偈下化、次二偈上觀、五偈明三昧自在、七偈明智慧廣深、一偈顯其平等、末四偈結德申敬而求哀請加。
排一個誤解：以為偈是長行的重複。體例雖同，方向已轉：長行答『這是誰的住處』，五言段答『住在這裡的人在做什麼』。落到地上：同一件事換一個問法，就是新的一段。
七言偈一至五：從慈氏之名到如鳥飛空
首偈點名：「此是大悲清淨智，利益世間慈氏尊，灌頂地中佛長子，入如來境之住處。」這是本節直呼彌勒之名的兩處之一——慈氏。法藏傳彌勒立名三緣：一由本願（過去值大慈佛而發願），二由三昧名（初得慈心三昧），三就相立名（母懷時有慈心）。
偈二讚已入大乘解脫門而「遊行法界心無著」；偈三列十度（施、戒、忍、進、禪、智慧、方便、願、力、神通）而言「悉具足者」；偈四言智慧廣大如虛空而「無礙無依無所取」；偈五以鳥為喻——「如鳥飛空得自在」，鳥在空中無所憑藉而能自在，正對上一偈的「無依」。
排一個誤解：以為十度是十件要修完的事。偈三把它們一口氣列完，重點落在「悉具足者之住處」——是一個人的樣子，不是一張清單。落到地上：讀十度時看那個人，比數那十樣有用。
七言偈六至九：了三毒而不求出
偈六說得最不像常談：「了知三毒真實性，分別因緣虛妄起，亦不厭彼而求出，此寂靜人之住處。」了知三毒之真實性，又知它是因緣虛妄而起，然後——不厭棄它、不從它那裡求出去。
這與偈七同一路：「三解脫門八聖道，諸蘊處界及緣起，悉能觀察不趣寂。」全套觀法都在，就是不趣寂滅。偈八「了性皆空不分別」而稱寂滅人；偈九以風為喻，「如風行空無所行」——普行法界而求其行性不可得。
排一個誤解：以為「不厭彼而求出」是縱容煩惱。上半句先說了「了知三毒真實性」——是了知之後的不厭，不是不知之下的不厭。落到地上：先看清楚，再決定留下，這才叫留下；沒看清楚就留下，那叫困住。
七言偈十至十六：七個救人的譬
這七偈是全段最集中的一組譬，前六偈以『見諸眾生某苦』起、末一偈以『恒以大願慈悲眼』起，皆以喻主收：偈十見惡道群生受楚毒無歸，放大慈光除滅（哀愍者）；偈十一「譬如生盲踐畏途」，引令入解脫城（大導師）；偈十二見入魔網為生老病死所逼，令得慰安（勇健人）；偈十三見嬰惑病，「以智慧藥悉除滅」（大醫王）；偈十四見沒有海，「悉以法船而救之」（善度者）；偈十五見在惑海而「能發菩提妙寶心」，入其中而濟拔（善漁人）；偈十六「恒以大願慈悲眼」，從有海拔出（金翅王）。
喻主一路上升：導師、醫王、船師、漁人、金翅王。偈十五的漁人之譬尤其特別——別人入海是打撈，這裡入惑海是為了取出眾生心中的菩提妙寶。
排一個誤解：以為七喻是同一件事說七遍。所見之苦不同（惡道、失道、魔網、惑病、沒海、在惑海、在有海），所用之法也不同（慈光、引導、慰安、智藥、法船、濟拔、拔出）。落到地上：救人先要看清是哪一種困，用錯了法就成了旁觀。
七言偈十七至二十四：一與一切，念與劫
偈十七以日月為喻，智慧光明「一切世間靡不燭」（照世者）；偈十八說「菩薩為化一眾生，普盡未來無量劫」而「如為一人一切爾」（救世者）；偈十九說一國土化眾生盡未來劫，「一一國土咸如是」（堅固意）；偈二十說十方諸佛所說法「一座普受咸令盡」（智海人）。
偈二十一、二十二連用六個「海」字——世界海、道場海、如來海、妙行海、大願海、劫海（修行者、功德者）。偈二十三說「一毛端處無量剎」而明見無不周（無礙眼）；偈二十四說「一念普攝無邊劫」而智慧無礙悉正知（具德人）。
排一個誤解：以為偈十八『為化一眾生盡未來劫』是誇張。它下面緊接「如為一人一切爾」——為一人肯用盡未來劫，為一切人也是同一個用法。落到地上：肯為一個人做到底，才有為一切人做到底這回事。
七言偈二十五至三十四：從願之數到離垢
偈二十五以碎塵滴海比菩薩發願之數；偈二十六說總持、三昧、大願、諸禪、解脫「一一皆住無邊劫」（真佛子）；偈二十七說「亦說世間眾技術」——說法度生之外，連世間技術也說（修行者）；偈二十八說「修行如幻妙法門」而十方五趣悉現生（無礙者）。
偈二十九說「菩薩始從初發心，具足修行一切行」（神力者）；偈三十說「一念成就菩提道」而「世情思慮悉發狂」——世間的思量到這裡就用不上了（難量者）；偈三十一說遊行法界靡不周而「其心未甞有所得」（淨慧者）；偈三十二說「以無二智普照明」（無我者）；偈三十三說「了知諸法無依止，本性寂滅同虛空」（離垢人）；偈三十四說「發大仁慈智慧心，願常利益諸世間」（悲愍者）。
排一個誤解：以為偈二十七的「世間眾技術」是閒筆。它排在說法度生之後，正說明度生要用得上人間的東西。落到地上：肯學世間的手藝，本身就是度生的一部分。
五言偈三十五至四十二：住在這裡的人在做什麼
轉入五言，句式變成「佛子住於此」加三句所作。偈三十五「猶如日月輪，遍除生死暗」；偈三十六「變現無量身，充滿十方剎」；偈三十七遍遊諸世界至一切如來所；偈三十八「思量諸佛法」而「其心無厭倦」；偈三十九「念念入三昧」而一一三昧門「闡明諸佛境」；偈四十悉知一切剎與「眾生佛名號」；偈四十一「一念攝諸劫」而「但隨眾生心，而無分別想」；偈四十二修習諸三昧而「一一心念中，了知三世法」。
偈四十一的下半句要留意：一念收攝諸劫這樣的大用，經文說它「但隨眾生心」——不是自己要顯，是隨眾生之心而現。
排一個誤解：以為這些是靜態的功德陳列。每一偈的動詞都是現在進行的——住、現、遊、思量、入、知、攝、修習。落到地上：所謂住在一個境界裡，是一直在做事，不是一直在那裡。
五言偈四十三至五十：身不動而遍一切處
偈四十三「結跏身不動」而「普現一切剎，一切諸趣中」——不動與遍現同時；偈四十四三個「海」字（法海、智慧海、功德海）；偈四十五悉知諸剎數、世數、眾生數、佛名數；偈四十六一念了知三世國土之成壞；偈四十七普知佛之行願、菩薩所修行、眾生根性欲——三者並列，佛、菩薩、眾生都在同一念中。
偈四十八「見一微塵中，無量剎道場，眾生及諸劫」；偈四十九承之而推廣：「如一微塵內，一切塵亦然，種種咸具足，處處皆無礙」——這一偈不以「佛子住於此」起，是承上一偈之意而說。偈五十「普觀一切法」而「眾生剎及世，無起無所有」。
排一個誤解：以為偈四十八、四十九是說微塵裡真的裝著剎土。經文緊接偈五十說「無起無所有」。落到地上：一多無礙與無所有，在這裡是連著說的，不能只取一半。
五言偈五十一至五十五：從平等到一禮
偈五十一是全段的收：「觀察眾生等，法等如來等，剎等諸願等，三世悉平等。」六個「等」字，眾生與法與如來、剎與願、三世，一概平等。偈五十二回到事上——教化群生、供養如來、思惟法性。
偈五十三說「無量千萬劫，所修願智行，廣大不可量，稱揚莫能盡」，是自承讚不完；偈五十四「彼諸大勇猛，所行無障礙，安住於此中，我合掌敬禮」，第一次出現「我」；偈五十五「諸佛之長子，聖德慈氏尊；我今恭敬禮，願垂顧念我！」——五十五偈之末，落在一個請求上。
排一個誤解：以為末偈的「願垂顧念我」是客套。前面五十三偈全在說對方是什麼樣的人，偈五十四才現「我」而合掌敬禮，末一偈才說自己要什麼——次第如此，那一句就不是客套。落到地上：讚到說不完的時候，剩下能做的只有求見。
攝德成因相：為什麼這一位沒有謙己推勝
最後補一層科上的事。澄觀把彌勒一人單獨立為末會五相之第三，名攝德成因相，說「前既會緣入實，定堪成佛，故辦一生補處成因之義」——前面會緣入實一相既已定其堪能成佛，這一相辦的就是成佛之因。
也因此，此人之文與別人不同。澄觀說「文唯五段，以補處位極顯彰，闕謙推故」：前四十一位善友說完自己的法門，各有謙己推勝之結，說我只知這一個（智儼所謂『前四十一皆有結有推』）；補處之位已顯，不必再推。
澄觀明判
至於五相之配當出於何處，澄觀說得很清楚，是承古德而來。他先錄了不配位的一說，然後下了明判：「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」——兩說都有理，配與不配都不失。他自己取的是「橫竪無礙，且依古德配為五相」。
排一個誤解：以為五相是經文自己標出的名目。經文沒有這些名。落到地上：讀科名時要記得那是後人替經文分的段，好用，但不是經文自己說的話。
承衍
本節之文，向下所開之流有三條線。
其一是相名之線。攝德成因相之名，澄觀於末會十門中已先立，說三慈氏一人名攝德成因相，會前二門之德並為證入之因，故法門名三世不忘念，則攝法無遺；智儼《搜玄記》亦作此名，說「明第三攝德成因相，為彌勒是因故也」；其下更就依教趣入一科開為八分。二家名同，而分科之細密各異。
其二是分科之線。澄觀就八十本科此人之文為五段，本節屬第一依教趣求，段內復開初標與別生二層、別生之下四目（觀昔非、觀現苦、觀念之益、結益所屬）；法藏就六十本亦長科為五相，說「長科此文總為五相」，其第三即「三彌勒一人，明攝德成因相」，與澄觀同名，於彌勒段之首復標「大段第三，彌勒位是攝德成因相知識者」；唯逐文分科時不用五相之目，而以依教趣入、見敬申請二科分之，見敬申請下先見依報後見正報，見依報復開起勝念、禮觀察、遶念讚三分，遶念讚又分身、意、語三業，意業之念八十句更分十門；智儼作三分（教勸進勝、依教趣入、明證法界），本節屬其第二，而其第二科下復開八分（初聞歎知識心生信、二念前法門、三漸進、四起大方便、五得大慧眼、六見依報相、七見正報相、八禮敬請問），本節涉其前六；第六分又開五，其中見土相一節更分見土相、泯相入實、以實成相三層——此三層在禮未起之前的觀察中（六十本『作如是念』『又復』『深心信解』三牒），樓閣長行讚則屬第六分之第四『廣歎依正』。李通玄不逐目分科，而以經之行數立第二、第三、第四三段（第四段不出行數），於「自憶」一段唯以自念往因過惡、自慚悔恨一句總攝。四家所斷之界不齊。科起之牒句亦異：澄觀牒「自憶」，智儼牒「爾時善財聞如是等讚」，李通玄牒「爾時善財蒙善知識教潤澤其心正念思惟」，用字互不相同。
其三是異譯之線。六十本此段無自憶九句之句式，然其對位之文不始於禮拜：自「爾時，善財聞如是等讚善知識諸菩薩行」之聞教起，歷正念思惟與漸漸遊行向海㵎國之趣行、「以過去際修身業力，及清淨心」以下之修行諸句、「作是念已，淨心信敬一切菩薩，如世尊想」以下之作念得益，而後方入恭敬供養與五體敬禮；其樓觀名嚴淨藏，讚句作「安住此法堂」與「佛子住此堂」，全段五言。四十本與八十本幾近同構，其自憶九句亦是「自憶往世」一見、「復憶往世」八見；而等觀作十一句（八十本十句之外多「無有相應心遷動故」一句），離見亦多「離諸邪見，知因果力故」一句，十緣起觀每句疊「甚深信解」四字，長行讚冠「此大樓閣」者四十五見（餘四十五句省冠）而「之所住處」達九十見（八十本之一句每拆為數句），金翅王作妙翅王，微塵作極微。此諸異釋與異文皆古德成說與古譯成文，誌錄不判。
一節之文，前半是走路，後半是站在門外。門還沒開，人還沒見，四千字已經說完了那個人是誰——這一節的次第，全在這一個『先』字上。
From Beginning to End of This Section, Maitreya Does Not Appear
Sudhana calls upon Maitreya the bodhisattva, the fifty-first good friend. And yet in these three thousand seven hundred and ninety-one graphs Maitreya speaks not a word and does not once show his face — he will not “come from another place” until the section that follows. What, then, does this section write of? It writes of the road Sudhana walked to get there, and of what he did standing outside the door of the storeyed pavilion.
A misreading must be set aside: this is not an interlude before ‘the real matter begins.’ When Chengguan outlines this great passage, he sets up Maitreya alone as the third of the five aspects of the last assembly, calling it the mark of gathering virtue and accomplishing the cause, and says of the text of this one mark, “the text is of five passages only, since the station of a final-birth bodhisattva is displayed to the utmost and the humbling and pointing to the superior is therefore lacking.” Of the other friends Chengguan says only this much: “of the passages of the good friends below, six in kind, many are not complete”; and Zhiyan, upon the sixty-fascicle witness, says “the first forty-one all have a conclusion and a pointing on; Maitreya and those after him have neither conclusion nor pointing on.” The lacking of the humbling and the pointing on is thus a judgment upon Maitreya, this one person, and not a saying that every other friend has it and he alone does not. This section belongs only to his first passage and to the former half of the second.
Brought down to the ground: what this section tells a person is that what happens before one meets a good friend is itself a part of the meeting.
Calling the Teaching of the Friend Before to Mind: What Was Turning in His Heart Along the Road
The scripture text opens not with walking but with calling to mind: “At that time Sudhana the youth, having heard the teaching of his good friends, and it having moistened his mind, was rightly calling to mind and pondering the practices practiced by bodhisattvas, and he went on toward the land Sea Shore.” Chengguan outlines this one clause as ‘the setting forth of calling to mind what is before and going on toward what is after’ — setting forth that he calls to mind the teaching he has received before and goes on toward the person he is to reach after.
Why is this written first? Because what the boy Virtue-Born and the maiden Endowed with Virtue displayed at the last stop, if Sudhana does not carry it the whole way, will mean that arriving at the land Sea Shore is only arriving at a place. The four graphs “it moistened his mind” are the eye here: a teaching is not knowledge to be remembered, it is water that soaks into the ground of the mind.
A misreading to be set aside: supposing that the weight of calling upon friends falls on the next stop. The order of the scripture text is exactly the reverse — what was gained at the last stop ferments along the road, and that is what settles what can be seen at the next. Brought down to the ground: what a person turns over in mind on the road after leaving one teacher matters more than the arriving.
The Nine Clauses of Calling His Own Former Lives to Mind: One Fault of Long Ago, Matched with One Bringing Forth of Intent on the Spot
Next comes the most evenly ordered passage of this section. From “he called to mind that in a former life he had not cultivated the paying of respect, and on the spot he brought forth the intent to work at it with diligent strength” onward, the opening clause reads “he called to mind that in a former life,” which occurs once, and below it “and he called to mind that in a former life” occurs eight times, and “on the spot he brought forth the intent” occurs nine times — nine pairs, one to one. The nine things called to mind are: not cultivating the paying of respect; body and mind not pure; doing evil deeds of every kind; giving rise to false imaginings of every kind; the practices cultivated being only for his own body; chasing after and seeking the realms of desire; giving rise to crooked thoughts; toiling by day and by night and doing evil deeds of every kind; and taking birth among the five destinies with no benefit at all.
Chengguan judges this passage as ‘contemplating the faults of long ago and setting up practices as their antidote.’ Those seven graphs settle how it is to be read: this is not a loose repenting, but that with each old fault recalled an antidoting practice is set up on the spot. Recalling “not cultivating the paying of respect,” he “works at it with diligent strength”; recalling “body and mind not pure,” he “sets himself in order and makes himself clean, single-mindedly”; recalling “doing evil deeds,” he “guards himself and cuts them off, single-mindedly.”
A misreading to be set aside: supposing that repentance is a feeling. Among the nine clauses there is not one word of remorse; every clause is “on the spot he brought forth the intent” — four graphs, all of them about an act. Brought down to the ground: to recall an old fault and not set up an antidote to it on the spot is to have recalled it for nothing.
Contemplating the Present Suffering: This Body Is the House Where Suffering Dwells, and So It Is Exactly the Thing to Use
After the nine clauses the scripture text takes a turn: “Having pondered in this way, he gave rise to great joy. And he contemplated this body again, that it is the house of the many sufferings of birth, aging, sickness, and death.” Chengguan outlines this as ‘contemplating his present suffering and urging himself on to the good that is to come’ — seeing the suffering at hand and using it to urge on the good to come.
The order is worth noticing: first “he gave rise to great joy,” and after that ‘he contemplated this body as a house of suffering.’ The joy is not because the suffering has grown less; it is because the antidotes have been set up. And after contemplating the body as a house of suffering, what the scripture text goes on to is not weariness but eleven things he vows to do — cultivate the bodhisattva path, teach and transform sentient beings, see the Tathāgatas, accomplish the Buddha-Dharma, journey through the buddha-lands, serve the masters of the Dharma, uphold the Buddha’s teaching, seek out companions in the Dharma, see good friends, gather the dharmas of the buddhas, and make a cause and a condition with the vow-and-knowledge body of bodhisattvas.
Within the text of his outline Chengguan adds to this passage one particular word of exhortation: “all you who cultivate the practice, may you consider this carefully and take it as your model.” That sentence is not the name of an outline entry; it is what he says to his reader on reading this far.
A misreading to be set aside: supposing that to contemplate the body as suffering is to be done with the body. Here it is the other way round — precisely because it is a house of suffering, it is to be used up before it falls apart. Brought down to the ground: if the impermanence of the body buys nothing but weariness, that contemplation is only half made.
What Grew Out of a Single Thought
From “at the time he made a thought such as this, he grew roots of good measureless and beyond conceiving” onward, Chengguan outlines it as ‘making clear the benefit of that contemplating and calling to mind’ — the fruit this one thought bears at once. The scripture text lists three layers: first, the turning of the mind (deep faith and reverence toward all bodhisattvas, the thought that they are rare, the thought of them as great masters); next, the turning of the marks (the faculties purified and the dharmas of good increased; reverent offerings, the bending of the body and the joining of the palms; the eye that sees the worldly realm everywhere, the thought that calls sentient beings to mind everywhere; the manifesting of the bodies of transformation of measureless vows, the sending forth of the thought of the sound of pure praising); last, the turning of what is seen (he sees all the buddhas of past and present, together with the bodhisattvas, in every place displaying the accomplishing of the path, so that there is not so much as a place the size of a hair-tip that they do not pervade; and he gains the eye of the light of pure knowledge and sees the realms in which all bodhisattvas practice; his mind enters everywhere the net of lands in the ten directions, and his vow reaches everywhere throughout space and the Dharma realm).
A misreading to be set aside: supposing these to be Sudhana’s spiritual powers. The scripture text says plainly that they grew “at the time he made this thought” — and that one thought did not come out of nowhere: the nine clauses before have already set up, one by one, working at it with diligent strength, setting himself in order and making himself clean, guarding himself and cutting off evil, rightly calling to mind and contemplating, constantly and rightly pondering, and raising great vigor. These are cultivated in accord with the teaching of good friends; the cultivating comes first, then this thought, then this benefit. Chengguan, glossing the concentration that follows, says likewise that “faith and vow are the cause of the concentration,” and takes the manifesting of his body everywhere as the use of that concentration, which is “the twofold running of concentration and wisdom” — faith and vow, cultivation, and concentration-and-wisdom complete one another; they do not shut one another out. Brought down to the ground: change the mind and the world seen changes with it; this is not a figure of speech, it is the order of the scripture text.
Concluding to Whom the Benefit Belongs: Who Gave All This
The passage before closed at “equal in the three times, with no time of rest,” at the full height of its momentum. And what the scripture text sets next to it is this one clause: “All of this was brought about only by his having believed and accepted the teaching of good friends.” Chengguan outlines it as ‘concluding to whom the benefit belongs’ — assigning every benefit back to its owner.
The graph “only” is to be looked at. It gathers the whole long string before it into one plain sentence: all of this is nothing but the fruit of having believed and accepted the teaching of good friends.
A misreading to be set aside: supposing that all of this was the work of Sudhana alone. The scripture text assigns the benefit back to the teaching of good friends — not saying that he did not cultivate, but that what made him willing to cultivate, and able to cultivate to the end, was rooted in his having believed and accepted that teaching. Brought down to the ground: what is truly to be remembered on the road of practice is not how far one has walked but who pointed out the road — and this one clause is why Sudhana could call upon more than fifty friends without growing pleased with himself.
Casting the Five Parts of the Body to the Ground: Why Seven Clauses of “Such as This” Come First
“Sudhana the youth, with reverence such as this, offerings such as this, praise such as this, contemplation such as this, power of vow such as this, calling to mind such as this, and measureless realms of wisdom such as this” — seven clauses of “such as this,” and only then “before the great storeyed pavilion Vairocana Adornment Treasury he cast the five parts of his body to the ground.”
The seven clauses of “such as this” all point back to what grew in the passage before. Which is to say: this one bow is not an act standing by itself, it is the coming to ground of that whole stretch of the mind. The scripture text does not write ‘Sudhana paid respect’; it writes ‘with these he paid respect.’
A misreading to be set aside: supposing that paying respect is an act of the body and the mind’s work is the mind’s work. The scripture text joins the two into one sentence. Brought down to the ground: with the same casting of the five parts of the body to the ground, how much a person takes down with him is a difference that can be told.
Manifesting His Body Everywhere: In One Bow He Bows Before Eleven Kinds
After the bow, what the scripture text writes is not that he lay upon the ground, but that he “entered the gate of the sameness of the wisdom-body that pervades every place, and manifested his own body everywhere” — his body appearing before all Tathāgatas, before all bodhisattvas, before all good friends, before all stūpas and shrines of the Tathāgatas, before all images of the Tathāgatas, before all dwelling places of buddhas and bodhisattvas, before all the jewels of the Dharma, before all śrāvakas and pratyekabuddhas and their stūpas and shrines, before all the fields of merit that are the holy assemblies, before all his parents and elders, and before all sentient beings in the ten directions: eleven kinds.
Notice the last three: the fields of merit that are the holy assemblies, his parents and elders, and sentient beings in the ten directions. The first eight are the realms of the three jewels, the last three the realm of the world — this bow does not leave the world outside. Fazang, reading this passage upon the sixty-fascicle witness, says that this is “giving rise, at the tower of the Dharma realm, to the thought of the three jewels and the field of merit.”
A misreading to be set aside: supposing that manifesting his body everywhere is a dividing of the body. The cause the scripture text brings up is “because of his deep faith and understanding and the power of his great vow” — what it brings up is faith, understanding, and the power of vow, and Chengguan too glosses the concentration of this passage by “faith and vow are the cause of the concentration.” The scripture text brings up no other cause here, and neither does it thereby shut other causes out. Brought down to the ground: wherever faith, understanding, and the power of vow reach, there the person already is.
The Ten Contemplations of What It Is Equal To: How Great This One Bow Is
Ten clauses follow that write the measure of this paying of respect and praise: equal to space (since it is without bound or measure), equal to the Dharma realm (since it is without obstruction), equal to the real limit (since it pervades everything), equal to the Tathāgatas (since it is without discrimination); like a shadow (since it appears in accord with knowledge), like a dream (since it arises out of thought), like an image in a mirror (since it displays everything), like an echo (since it is sent forth by conditions); it has no arising (since one thing rises and another passes away in turn), it has no own-nature (since it turns in accord with conditions). The first four clauses say how great it is, the middle four how empty it is, the last two that it has no substance of its own at all.
Greatness and emptiness are not two matters here. Precisely because it “has no own-nature, since it turns in accord with conditions,” it can be “equal to space, since it is without bound or measure” — what has a substance of its own has, on the contrary, a bound. Fazang, upon the sixty-fascicle witness, matches the three natures to this passage, saying that it “makes clear that in contemplating the tower equally he illumines the Dharma realm of the three non-natures; the first contemplates the perfectly accomplished nature,” and below that, equal to the Tathāgatas is the imagined and equal to a shadow and the rest is the other-dependent.
A misreading to be set aside: supposing that to call a thing dreamlike and shadowlike is to belittle it. Here it is the reverse: precisely because it is like a shadow, it pervades everything. Brought down to the ground: the weight of a matter is not measured by how solid it is.
The Eleven Clauses of ‘Arising From …’: Pushing the Fruit All the Way Back to the Cause
From “and he knew with certainty” onward there are eleven clauses, every one of them joining a fruit to a cause: recompense arises from deeds, fruits arise from causes, deeds arise from habit, the arising of buddhas arises from faith, the matters of offering manifested by transformation arise from settled understanding, buddhas of transformation arise from a mind of reverence, the dharmas of the buddhas arise from roots of good, bodies of transformation arise from skillful means, the works of a buddha arise from great vows, the practices cultivated by bodhisattvas arise from dedicating and directing, and the vast adornment of the Dharma realm arises from the realm of all-knowledge.
The way the eleven are laid out is worth looking at: from the coarsest, “recompense from deeds,” it is pushed all the way to the finest, ‘the vast adornment of the whole Dharma realm arising from the realm of all-knowledge.’ And in the middle is set one clause: “the arising of all buddhas arises from faith” — for so great a matter as a buddha’s coming into the world, the scripture text gives faith as the cause.
A misreading to be set aside: supposing that a scripture that speaks of emptiness does not speak of cause and fruit. This passage comes directly after the ten contemplations of what it is equal to, and says exactly this: the same person who calls it dreamlike and shadowlike knows at the same time, with certainty, that every fruit has its own cause. Brought down to the ground: emptiness and cause-and-fruit are not two sets of books, they are the two faces of one account.
Leaving the Ten Views: Each View Left Behind by Knowing; the Last Sets Up Three Knowings
The eleven clauses of setting up are followed by ten clauses of dismissing: leaving the view of annihilation (since he knows that there is dedicating and directing), leaving the view of permanence (since he knows that there is no arising), leaving the view that there is no cause (since he knows that there is a right cause), leaving the view of inversion (since he knows the principle as it really is), leaving the view of the god of mastery (since he knows that they are not born from another), leaving the view of birth from self and from another (since he knows that they arise from conditions), leaving the view that grasps at a limit (since he knows that the Dharma realm has no limit), leaving the view that there is coming and going (since he knows that they are like a shadow-image), leaving the view of existence and non-existence (since he knows that there is neither arising nor ceasing), leaving the view that grasps at all dharmas (since he knows that they are empty and without arising, since he knows that they are not their own masters, since he knows that they are born of the power of vows) — and after them one clause more, “he left behind all marks, since he saw the entering of the limit of no-mark.”
Every clause is built as ‘leaving a certain view, because he knows a certain thing’ — the view is not held down, it simply does not stand once the thing is known. The last clause is the exception: beneath the leaving of the view that grasps at all dharmas three “knowings” are set up in a row. Chengguan’s Chao divides them into three kinds of dismissal: “the first, dismissing as to principle: within the emptiness of the Dharma-nature, a dharma is precisely not a dharma” — dismissed as to principle, the Dharma-nature being empty, a dharma precisely not a dharma; “second, when conditions gather it cannot but arise, and when conditions depart it cannot but cease, and so no dharma is its own master” — dismissed as to conditions, gathering and departing alike by conditions, so that no dharma is its own master; “third, taking vows as the cause, dharmas are brought forth; the cause being accomplished, it has no own-nature, and pure dharmas too are absent” — dismissed as to cause, for the dharmas born of the power of vows have a cause without own-nature, so that not even pure dharmas can be grasped. Principle, conditions, and cause each dismiss one layer, and only all three together are the leaving of the view that grasps at all dharmas; it is not a matter of knowing one thing and being done. Fazang, upon the sixty-fascicle witness, glosses the “view of the god of mastery” among them as “the outsiders’ grasping that Brahmā, the god of mastery, and the rest give birth to dharmas”; and in glossing “having a real nature originally and being born in order” he transmits two sayings, the first that within the outsiders’ dark principle the nature is there originally, the second that in the lesser vehicle’s school of all-exists the substance-nature is there beforehand in the store of the future.
A misreading to be set aside: supposing that a view is broken by denial. Not one of these ten clauses is a clause of denial; every one is a clause of “knowing.” Brought down to the ground: a view is left behind by seeing something else, not by quarreling with it.
A Seed Giving Birth to a Sprout, a Seal Giving Birth to a Graph: Two Similes for Cause and Fruit Being Neither One nor Different
After the dismissing of the views, the scripture text closes up cause and fruit with two similes: “he knew that all dharmas are as a seed gives birth to a sprout, and as a seal gives birth to a graph.” Seed and sprout are not one thing (the sprout is not the seed), and not two things either (apart from the seed there is no sprout); and so likewise with seal and graph. These two similes answer exactly the doubt the passage before might raise: if annihilation and permanence are both left behind, then what after all is the relation of cause and fruit? Chengguan judges this as “gathering and returning to the middle way,” and divides the two similes into a crosswise and a lengthwise road: “seed and sprout is the crosswise simile for the ten thousand dharmas” — seed giving birth to sprout is said crosswise, of all dharmas whatever, each born of its own seed through borrowed conditions; “as a seal gives birth to a graph is the lengthwise simile for dharmas” — seal giving birth to graph is said lengthwise, of the succession of the former aggregate and the latter. Beneath the lengthwise simile Chengguan brings up the Nirvāṇa Sūtra: “this aggregate too ceases, and that aggregate is born in succession — as a wax seal is pressed into clay, the seal is destroyed and the graph is formed.” The seal does not reach the clay, and yet the graph stands upon the clay; the former aggregate does not reach the latter, and yet the latter is there because of the former — in the four graphs “the seal is destroyed and the graph is formed,” neither permanence nor annihilation is said at one stroke. As for leaving the view of going and coming, the Yanyi chao brings up the Madhyamaka-śāstra as witness: if formations were permanent they could not go or come, and if impermanent they could not go or come either — and so with beings; hence the image follows the body in going and coming without being real, and follows deeds through the six destinies without any real going or coming. And Chengguan gathers the three passages — the understanding that dharmas arise from conditions (from ‘again he knew decisively’ onward), the leaving of the views, and the seed and sprout — into one: “these three are unobstructed, which is the one mind of three contemplations” — the first is the provisional, the next the empty, the last the middle; they are spoken one before another, but Sudhana’s contemplating mind holds all three complete in a single thought.
Then follow the four clauses “he knew that substance is like an image in a mirror, that sound is like an echo, that objective realms are like a dream, that deeds are like an illusion,” together with the four clauses “he penetrated that the worldly realm is what the mind manifests, that fruits arise from causes, that recompense is gathered by deeds,” and the last clause, “and that all the dharmas of merit and virtue of every kind flow forth from the skillful means of bodhisattvas.”
A misreading to be set aside: supposing that “like an illusion” says that deeds do not count. Within one and the same passage the scripture text says both “he knew that deeds are like an illusion” and “he penetrated that recompense is gathered by deeds.” Brought down to the ground: illusion is not nothing; illusion is ‘there, and without a substance of its own.’
A Clean Thought and a Bow of the Head: Contemplation Within the Bow, the Benefit Gathered, and Then Rising from the Ground
After the ten contemplations of dependent origination the scripture text writes: “Sudhana the youth entered a knowledge such as this, set his mind straight and made his thought clean; and before the tower he threw his whole body upon the ground and paid respect with his head, earnestly.” After the casting of the five parts of his body to the ground, the whole stretch of contemplation — the ten contemplations of what it is equal to, the eleven clauses of dependent arising, the leaving of the views, the seed and the seal — all lies within that one bow. Chengguan outlines what follows as “gathering in general the benefit accomplished,” and only after that comes “he rose from the ground,” which is “coming forth from concentration and praising with reverence.” The sixty witness writes it more plainly at the same place: “at that time, before Sudhana had risen from his bow, he knew the Dharma to be thus, and gained roots of good beyond conceiving” — before he had risen from the bow, the Dharma was already known to be thus. The eighty likewise writes of his rising only at “he rose from the ground.”
After the bow, “roots of good beyond conceiving flowed into his body and mind, and made him cool and glad”; and having risen, “he gazed up single-mindedly, not taking his eyes away for a moment; and he joined his palms and circled about, passing measureless rounds.” Fazang, upon the sixty-fascicle witness, judges what follows as the three deeds of body, mind, and speech, saying “first the deed of body, the circling about; second the deed of mind, the calling to mind and contemplating; third the deed of speech, the praise in verse” — the circling is the body, the long prose praise below is the mind, and the fifty-five verses below that are the speech.
A misreading to be set aside: supposing that the scripture text is writing a bow over again. What it writes is not a second bow but the order within one and the same bow — the contemplation turning deeper, the benefit gained, and then the rising. Brought down to the ground: when an act is carried out and the mind walks a whole stretch of road inside it, the act is no longer merely an act.
The Long Prose Praise of the Storeyed Pavilion: What Is Praised Is Not the Pavilion
From “this great storeyed pavilion is the dwelling place of one who understands emptiness, no-mark, and no-wish” down to “is the dwelling place of one who abides in all such merit and virtue as this,” the four graphs “is the dwelling place of” occur fifty-four times, graph for graph, of which the last is the concluding clause, leaving fifty-three separate clauses.
The style of these fifty-three clauses is unusual: not one of them writes of the storeyed pavilion itself — not how high it is, how jewelled, how full of light — every clause writes of what kind of person dwells within. Fazang, upon the sixty-fascicle witness, judges this as the calling to mind that is the deed of mind, saying “as to the second, the calling to mind, there are eighty clauses, and every one of them takes up the virtue of the one able to dwell there and thereby sighs in praise of the tower where he dwells,” and further “the first two clauses set out the form in full, and the rest are all abbreviated” — the first two clauses list the whole form and those below abbreviate the wording.
A misreading to be set aside: supposing this to be lavish praise. It is in fact a portrait: before Sudhana has seen Maitreya, he says what sort of person Maitreya is, clause after clause, fifty-three times over. Brought down to the ground: to know what a place is, look at who lives there.
The first group, twenty-one clauses, runs down from “understanding.” Three clauses first for what is understood: understanding emptiness, no-mark, and no-wish (the three gates of liberation), making no discrimination among all dharmas, penetrating that the Dharma realm has no difference — empty, undiscriminated, undifferentiated, each tighter than the last. Two clauses next for what is known: knowing that no sentient being can be got at, knowing that no dharma arises. Five clauses next for what is not clung to: not clinging to any worldly realm, not clinging to any cave or dwelling, taking no delight in any village, not depending upon any objective realm, leaving every notion behind — from the outermost world drawn in to the innermost notion. Three clauses next for what is cut off: knowing that no dharma has an own-nature, cutting off every deed of discrimination, leaving behind every notion and mind and thought and consciousness. Then one clause gathering entering and coming forth together: neither entering nor coming forth from any path. Five clauses at the end turn to use: entering all the deep perfections of wisdom, being able by skillful means to dwell in the universal-gate Dharma realm, quenching every fire of affliction, cutting off with surpassing wisdom every view and craving and conceit, bringing forth and playing freely in all the meditations, liberations, samādhis, and clear penetrations; and two clauses more for what is contemplated and where he abides: contemplating the samādhi realms of all bodhisattvas, abiding where all the Tathāgatas are. From understanding to knowing, to not clinging, to cutting off, to entering, to playing freely — the order is exact: the doors by which a thing can be grasped are shut one after another, and only then can that “playing freely” stand.
The One and the All Enter Each Other Without Destroying Their Marks
The second group of the long prose praise is five clauses of mutual entering: one kalpa entering all kalpas, one land entering all lands, one dharma entering all dharmas, one sentient being entering all sentient beings, one buddha entering all buddhas — and the reverse likewise — with every clause closed by “without destroying their marks.”
Those four graphs, “without destroying their marks,” are the key. Mutual entering is not the stirring of two things into one — the one kalpa that has entered all kalpas is still that one kalpa. If the marks were destroyed it would be a merging, and no mutual entering at all. Then two clauses follow, “within a single thought he knows all of the three times” and “within a single thought he goes on to all lands,” carrying the mutual entering over from kalpas and lands into the thought.
A misreading to be set aside: supposing that “one is all” says that differences are false. The scripture text itself adds “without destroying their marks.” Brought down to the ground: to be able to hold another is not to lose oneself; a holding that loses itself is merely a vanishing.
Coming Forth Without Departing, Drawing Near Without Clinging
What the third group writes is a kind of two-way motion: “though he has already come forth from every worldly realm, yet for the sake of teaching and transforming sentient beings he constantly manifests his body within it”; “he does not cling to any land, and yet for the sake of making offerings to the buddhas he journeys through all lands”; “he does not move from his original place, and yet is able to go everywhere to all buddha-lands and adorn them”; “he draws near to all buddhas and yet does not give rise to the notion of a buddha”; “he depends upon all good friends and yet does not give rise to the notion of a good friend”; “he dwells in all the palaces of Māra and yet is not attached to the realms of desire.”
Notice the two clauses “he draws near to all buddhas and yet does not give rise to the notion of a buddha” and “he depends upon all good friends and yet does not give rise to the notion of a good friend”: Sudhana is precisely a man who depends upon good friends, and what he praises at this moment is a man who depends and yet gives rise to no notion. Set in Sudhana’s mouth, these two clauses carry no light weight.
Five clauses more follow in this group, pushing the not-giving-rise-to-notions all the way down: “he has left behind every thought of the mind forever” — even the thought of the mind itself is left; “though he manifests his body among all sentient beings, yet he gives rise to no two notions of self and other” — manifesting his body among beings and yet not dividing self from other; “he is able to enter everywhere into all worlds, and yet has no notion of difference in the Dharma realm” — entering all worlds everywhere and yet making no notion of difference; “he vows to dwell through all kalpas to come, and yet has no notion of long or short among the kalpas” — vowing to dwell through all future kalpas and yet making no notion of long or short; “he does not leave a place the size of a hair-tip, and yet manifests his body everywhere throughout all worlds” — not leaving the space of a hair-tip and yet appearing throughout every world. The first two clauses leave the notions that stand upon “self” (self and other), the middle two leave the notions that stand upon “dharmas” (worlds, kalpas), and the last is the use that follows the leaving of notions: the place does not shift, and the body is everywhere.
A misreading to be set aside: supposing that giving rise to no notion of a good friend is a want of reverence. Earlier in this section the scripture text has said “all of this was brought about only by his having believed and accepted the teaching of good friends” — and that is the compiler’s narration of what Sudhana had gained, not words Sudhana himself speaks (the ‘he made a thought such as this’ that follows is praise within the mind; speech aloud begins only with the verses). Brought down to the ground: real dependence has no need to enshrine the other in the mind as a “notion” — once the notion arises, a layer stands between.
Abiding in the Dharma Hard to Know, Abiding in Great Kindness and Great Compassion
The fourth group lists the dharmas he abides in: the Dharma hard to meet with, the Dharma hard to know, the deep Dharma, the Dharma without two, the Dharma without mark, the Dharma without antidote, the Dharma without anything got at, the Dharma without idle talk; then “one who abides in great kindness and great compassion”; then five clauses of “already” — already crossed beyond all knowledge of the two vehicles, already gone beyond every realm of Māra, already unstained by the dharmas of the world, already arrived at the shore to which bodhisattvas are to arrive, already dwelling where the Tathāgatas dwell.
The clause “the Dharma without antidote” is worth pausing upon. The nine clauses at the head of this section are precisely a matching of one antidoting practice to each fault of long ago. By the time we reach here, the one praised already abides in the Dharma that is without antidote. From having antidotes to being without them is the line this section walks from beginning to end.
A misreading to be set aside: supposing that being without antidote means that antidotes are not needed. Were it so, the scripture text would not have written the nine clauses of antidote first. Brought down to the ground: the antidote is the road and being without antidote is the arriving; to say the road is unnecessary without having walked it is another matter altogether.
‘Though … Yet …’: Cultivating Without Realizing Is the Bone of This Passage
In the latter part of the long prose praise the sentence-form turns all at once into a double hinge: though he has left behind every mark he does not enter the right position of the śrāvakas; though he penetrates that no dharma arises he does not abide in the nature of the dharma of no-arising; though he contemplates the impure he does not realize the dharma of leaving greed behind; though he cultivates kindness he does not realize the dharma of leaving anger behind; though he contemplates dependent origination he does not realize the dharma of leaving delusion behind; though he abides in the four meditations he does not take birth in accord with those meditations; though he cultivates the four formless concentrations he does not abide in the formless realm; though he diligently cultivates calming and contemplation he does not realize clarity and release; though he contemplates emptiness he does not give rise to a view of emptiness; though he practices no-mark he constantly teaches and transforms sentient beings who cling to marks; though he practices no-wish he does not cast aside the practices and vows of awakening.
Two things in this group are easily read past. First, beneath “though he contemplates the impure he does not realize the dharma of leaving greed behind” there stands one clause more, “neither is he together with greed and desire”; beneath “though he cultivates kindness he does not realize the dharma of leaving anger behind” there stands “neither is he together with the stain of anger”; beneath “though he contemplates dependent origination he does not realize the dharma of leaving delusion behind” there stands “neither is he together with the delusion of confusion.” The upper half says he does not take the fruit of leaving greed, anger, and delusion behind; the lower half adds at once that neither does he keep company with greed, anger, and delusion. Not taking the fruit is not the same as harboring the afflictions — the scripture text settles this in its own words. Second, the passage of the four meditations and the four measureless minds carries its own limits: “though he abides in the four meditations he does not take birth in accord with those meditations,” that is, he does not take birth in the meditation heavens by the force of meditation; “though he practices the four measureless minds, for the sake of transforming sentient beings he does not take birth in the realm of form,” his practicing them being for the transforming of beings; “though he cultivates the four formless concentrations, out of great compassion he does not abide in the formless realm,” his not abiding there resting upon great compassion. And below: “though he diligently cultivates calming and contemplation, for the sake of transforming sentient beings he does not realize clarity and release”; “though he practices equanimity he does not cast aside the work of transforming sentient beings” — practicing equanimity and yet not casting aside the work, for what is let go is the grasping in the mind, not the task in the hands.
A further group of seven clauses writes the running together of ‘already left behind, and yet displayed’ with the four measureless minds: “though he has gained mastery within all deeds and afflictions, for the sake of transforming sentient beings he displays an accord with deeds and afflictions” — mastery already gained over deeds and afflictions, and yet the appearance of according with them displayed; “though he is without birth and death, for the sake of transforming sentient beings he displays the undergoing of birth and death” — birth and death already gone, and yet their undergoing displayed; “though he has already left every destiny, for the sake of transforming sentient beings he displays the entering of the destinies” — the destinies already left, and yet the entering of them displayed. The three are of one pattern: already left behind, and displayed for the sake of transforming beings. The four clauses below them answer to the four measureless minds: “though he practices kindness he has no fondness or attachment toward sentient beings” (kindness that does not stick), “though he practices compassion he takes up nothing and clings to nothing among sentient beings” (compassion that does not grasp), “though he practices joy he contemplates suffering beings with a mind constantly pitying” (joy that does not forget the suffering), “though he practices equanimity he does not abandon the work of benefiting others” (equanimity that does not drop the task). Each of the four measureless minds has a pit easy to slide into: kindness slides into fondness, compassion into grasping, joy into forgetting the suffering, equanimity into abandoning the work — and the scripture text points out each pit, clause by clause.
The last great group is denser still: though he practices the nine successive concentrations he is not weary of taking birth in the realm of desire; though he knows that no dharma arises or ceases he does not make his realization in the real limit; though he enters the three gates of liberation he does not take up the liberation of the śrāvakas; though he contemplates the four noble truths he does not abide in the holy fruit of the lesser vehicle; though he contemplates the deep dependent origination he does not abide in ultimate quiescence; though he cultivates the eightfold holy path he does not seek to come forth from the world forever; though he goes beyond the ground of the ordinary man he does not fall into the ground of the śrāvakas and pratyekabuddhas; though he contemplates the five aggregates of grasping he does not extinguish the aggregates forever; though he goes beyond the four Māras he does not discriminate the Māras; though he does not cling to the six sense-fields he does not extinguish them forever; though he abides in suchness he does not fall into the real limit; though he expounds all vehicles he does not cast aside the Great Vehicle.
A misreading to be set aside: supposing that “does not realize” means the work is not yet ripe, or that every lower half is a refusal to take the fruit. Every upper half is the deepest contemplation and practice; but what the lower halves block off is not of one kind. Some refuse to rest in quiescence (not entering the right position of the śrāvakas, not abiding in the nature of the dharma of no-arising, not abiding in ultimate quiescence); some refuse to grasp (not giving rise to a view of emptiness, not discriminating the Māras, not making realization in the real limit); some accord with the transforming of beings (constantly teaching beings who cling to marks, displaying the undergoing of birth and death, displaying the entering of the destinies); some refuse to cast aside vow and practice (not casting aside the practices and vows of awakening, not abandoning the work of benefiting others, not casting aside the Great Vehicle). Chengguan, judging this long passage, says “of the nine before, apart from the first two and the fifth, all the rest are as to the twofold running of the provisional and the real, of phenomena and of principle” — provisional and real, phenomena and principle running twofold at every turn, not one single refusal of the fruit. Brought down to the ground: being able to realize and not realizing is only one of the roads; what runs through the whole passage is the refusal to fall to either side.
The Body of the Fifty-Five Verses: Two Stretches of Speech, Two Ways of Speaking
After the long prose, “at that time Sudhana the youth spoke verses.” What follows is one hundred and ten verse lines, in fact fifty-five verses. Fazang reckons this number plainly upon the sixty-fascicle witness, saying “third, within the praise in verse that is the deed of speech there are fifty-five verses,” which agrees with the base text. Looking back at the long prose praise, Chengguan divides it into ten outlines, each displaying one surpassing quality: the first displays its surpassing quality as to the realm dwelt in; the second, from ‘it is the entering of all that is most deep’ onward, displays its wonder as to virtue; the third, from ‘it is the taking of one kalpa’ onward, its mastery as to function; the fourth, from ‘it is being before all beings’ onward, its surpassing quality as to practice; the fifth, from ‘it is being able to abide in dharmas hard to know’ onward, its depth as to contemplation; the sixth, from ‘it is abiding in great kindness and compassion’ onward, its surpassing quality as to the counteragent; the seventh, from ‘it is though abiding in the four dhyānas’ onward, its mastery as to calming and insight; the eighth, from ‘it is though amid all deeds and afflictions’ onward, its surpassing quality as to the practice that benefits others; the ninth, from ‘it is though practicing the nine successive concentrations’ onward, its mastery as to the practice that guards the lesser vehicle; the tenth, from ‘this great storeyed pavilion’ onward, concludes what dwells there. The first nine are virtues, the last is the conclusion; and among the first nine, apart from the first two and the fifth, all the rest are the twofold running of the provisional and the real, of phenomena and principle — which is exactly why the ‘though … yet …’ sentences above run double at every layer.
The fifty-five verses fall into two parts. The former thirty-four are of seven graphs to the line, and the lines close with “… is the dwelling place,” the same style as the long prose; the latter twenty-one turn to five graphs, and of these sixteen open with “a son of the buddhas dwells here,” the remaining five opening otherwise. The former part is ‘the dwelling place of one who is such and such,’ the latter ‘a son of the buddhas dwells here, and does such and such’ — the former marks the person, the latter marks the matter. Chengguan divides further: of the thirty-four seven-graph verses, the first two praise in general (one as to the station of practice, one as to name and virtue), and the remaining thirty-two fall into four — seven verses praising the surpassing practice that benefits oneself, ten praising the surpassing practice that benefits others, eight praising the surpassing merit and virtue, seven praising the surpassing skillful means; the twenty-one five-graph verses fall into six — the first two on transforming those below, the next two on contemplating what is above, five making clear mastery in samādhi, seven making clear that his knowledge is vast and deep, one displaying its sameness, and the last four concluding the virtues, setting forth reverence, seeking his pity and requesting his empowerment.
A misreading to be set aside: supposing that the verses repeat the long prose. The style is the same, but the direction has turned: the long prose answers ‘whose dwelling place is this?’ and the five-graph part answers ‘what does the one who dwells here do?’ Brought down to the ground: the same matter asked in another way is a new passage.
The First Five of the Seven-Graph Verses: From the Name of the Kind One to a Bird Flying in the Air
The first verse names him: “This is the honored Kind One, of great compassion and pure knowledge, who benefits the worldly realm, the eldest son of the buddhas within the ground of consecration — this is the dwelling place of one who has entered the realm of the Tathāgatas.” This is one of the two places in this section where Maitreya is called by name outright — the Kind One. Fazang transmits three conditions for the setting up of Maitreya’s name: first by his original vow (in the past he met a buddha of great kindness and brought forth the vow), second by the name of a samādhi (he first gained the samādhi of the mind of kindness), third the setting up of the name as to the mark (while he was in the womb his mother had a mind of kindness).
The second verse praises one who has entered the gate of liberation of the Great Vehicle and “journeys through the Dharma realm with a mind that clings to nothing”; the third lists the ten perfections (giving, discipline, patience, vigor, meditation, wisdom, skillful means, vows, powers, spiritual power) and says “one who is complete in them all”; the fourth says that his wisdom is vast as space and “unobstructed, without support, grasping at nothing”; the fifth takes a bird as its simile — “as a bird flies in the air and gains mastery” — the bird having nothing in the air to lean upon and yet gaining mastery, answering exactly the “without support” of the verse before.
A misreading to be set aside: supposing that the ten perfections are ten things to be finished off. The third verse lists them all in one breath, and the weight falls upon “the dwelling place of one who is complete in them all” — it is the look of a person, not a checklist. Brought down to the ground: when reading the ten perfections, to look at the person is more use than to count the ten items.
The Sixth Through the Ninth of the Seven-Graph Verses: Penetrating the Three Poisons and Yet Not Seeking to Come Forth
The sixth verse is the least like common talk: “He penetrates the true nature of the three poisons, and discriminates that they arise falsely out of causes and conditions, and yet he is not weary of them and does not seek to come forth from them — this is the dwelling place of one who is at peace.” He penetrates the true nature of the three poisons, and knows besides that they arise falsely out of causes and conditions, and then — he is not weary of them and does not seek a way out from them.
The seventh runs the same road: “The three gates of liberation and the eightfold holy path, the aggregates, the sense-fields, the elements, and dependent origination — he is able to contemplate them all and yet does not go toward quiescence.” The whole set of contemplations is there; he simply does not go toward quiescence. The eighth says “he penetrates that their nature is all empty and makes no discrimination,” and calls him one who is quiescent; the ninth takes the wind as its simile — “as the wind moves through the air with no place moved through” — practicing everywhere throughout the Dharma realm while the nature of that practicing cannot be got at.
A misreading to be set aside: supposing that “not weary of them and not seeking to come forth” is indulgence of the afflictions. The upper half has already said “he penetrates the true nature of the three poisons” — it is a not-being-weary after penetrating, not a not-being-weary in ignorance. Brought down to the ground: first see it clearly, then decide to stay; that is what staying means. To stay without having seen clearly is to be stuck.
The Tenth Through the Sixteenth of the Seven-Graph Verses: Seven Similes of Rescuing People
These seven verses are the most closely gathered group of similes in the whole part; the first six open with ‘seeing sentient beings in a certain suffering’ and the last with ‘constantly with the eye of great vow and of kindness and compassion,’ and each closes with the master of its simile. The tenth sees the flocks within the evil destinies undergoing bitter torments with nowhere to turn, and sends forth the light of great kindness and wipes it away (one who pities them); the eleventh, “as one blind from birth treading upon a fearful path,” leads them and makes them enter the city of liberation (the great guide); the twelfth sees them entered into the net of Māra and pressed upon by birth, aging, sickness, and death, and gives them comfort (one brave and strong); the thirteenth sees them stricken with the sickness of delusion and “with the medicine of wisdom wipes it all away” (the great king of physicians); the fourteenth sees them sunk in the sea of existence and “rescues them all with the ship of the Dharma” (one who ferries them well); the fifteenth sees them within the sea of delusion and that they are able to “bring forth the wondrous jewel that is the mind of awakening,” and enters into it and draws them out (one who fishes well); the sixteenth, “constantly with the eye of great vow and of kindness and compassion,” draws them up out of the sea of existence (the king of golden-winged birds).
The masters of the similes rise as they go: the guide, the king of physicians, the boatman, the fisherman, the king of golden-winged birds. The simile of the fisherman in the fifteenth is the most singular of all — other men enter the sea to haul something up, while here one enters the sea of delusion in order to take out the wondrous jewel of awakening from within the minds of sentient beings.
A misreading to be set aside: supposing that the seven similes say one thing seven times. The suffering seen differs in each (the evil destinies, the road lost, the net of Māra, the sickness of delusion, sinking in the sea, being within the sea of delusion, being in the sea of existence), and so does the means used (the light of kindness, guiding, comfort, the medicine of knowledge, the ship of the Dharma, drawing out and saving, drawing up). Brought down to the ground: to rescue a person one must first see which kind of trap it is; use the wrong means and one is only a bystander.
The Seventeenth Through the Twenty-Fourth of the Seven-Graph Verses: The One and the All, the Thought and the Kalpa
The seventeenth takes the sun and moon as its simile, the light of wisdom leaving “no worldly realm unlit” (one who lights up the world); the eighteenth says that “a bodhisattva, for the sake of teaching and transforming one sentient being, exhausts everywhere the measureless kalpas to come,” and that “as he does for one person, so he does for all” (one who rescues the world); the nineteenth says that in one land he teaches and transforms sentient beings to the end of the kalpas to come, and that “within every single land it is so” (one whose intent is firm); the twentieth says that the Dharma expounded by the buddhas of the ten directions he “receives everywhere within a single sitting and exhausts it all” (one who is a sea of knowledge).
The twenty-first and twenty-second use the graph for “sea” six times over — the sea of worlds, the sea of places of the Way, the sea of Tathāgatas, the sea of wondrous practices, the sea of great vows, the sea of kalpas (one who practices, one who has merit and virtue). The twenty-third says that “within a place the size of a hair-tip are measureless lands,” and that he sees them clearly and pervades them all (the unobstructed eye); the twenty-fourth says that “within a single thought he gathers in the boundless kalpas,” his wisdom unobstructed and knowing them all rightly (one who is complete in merit and virtue).
A misreading to be set aside: supposing the eighteenth verse’s ‘exhausting the kalpas to come for the sake of one sentient being’ to be an exaggeration. Directly beneath it stands “as he does for one person, so he does for all” — one willing to spend the kalpas to come upon one person spends them upon all in the very same way. Brought down to the ground: only one who is willing to see a single person through has any such thing as seeing all beings through.
The Twenty-Fifth Through the Thirty-Fourth of the Seven-Graph Verses: From the Number of the Vows to the Leaving of Stain
The twenty-fifth likens the number of a bodhisattva’s vows to grinding lands into dust and drawing the seas out drop by drop; the twenty-sixth says that dhāraṇī, samādhi, great vows, the meditations, and the liberations “in every one of them abide for boundless kalpas” (a true son of the buddhas); the twenty-seventh says “and also expound the many arts and crafts of the world” — besides expounding the Dharma and delivering beings, even the crafts of the world are expounded (one who practices); the twenty-eighth says he “practices the wondrous Dharma gate that is like an illusion” and displays the taking of birth in the five destinies of the ten directions (one unobstructed).
The twenty-ninth says “a bodhisattva, from the first arousing of the mind onward, cultivates every practice in full” (one who has spiritual strength); the thirtieth says “within a single thought he accomplishes the path of awakening,” while “the feeling and pondering of the world go mad at it” — the reckoning of the world is of no use here (one who is hard to measure); the thirty-first says that he journeys through the Dharma realm and pervades it all, while “his mind has never had anything got at” (one whose wisdom is pure); the thirty-second says “with the knowledge that is without two he shines upon them everywhere” (one who is without a self); the thirty-third says “he penetrates that dharmas have no support, and that their original nature is quiescent, the same as space” (one who has left stain behind); the thirty-fourth says “he brings forth a mind of great benevolence, kindness, and wisdom, and vows constantly to benefit the several worldly realms” (one who pities them).
A misreading to be set aside: supposing the “arts and crafts of the world” of the twenty-seventh verse to be an idle stroke. It is set after the expounding of the Dharma and the delivering of beings, and says just this: delivering beings must be able to use the things of the human world. Brought down to the ground: to be willing to learn the crafts of the world is itself a part of delivering beings.
The Thirty-Fifth Through the Forty-Second of the Five-Graph Verses: What the One Who Dwells Here Does
Turning to five graphs, the form becomes “a son of the buddhas dwells here” with three lines of what he does. The thirty-fifth: “as the orb of the sun and the orb of the moon, wiping away everywhere the darkness of birth-and-death”; the thirty-sixth: “transforming and manifesting measureless bodies that fill the lands of the ten directions”; the thirty-seventh: journeying everywhere through the worlds to the place of every Tathāgata; the thirty-eighth: “he ponders the dharmas of the buddhas” and “his mind is never wearied”; the thirty-ninth: “thought after thought he enters samādhi,” and every single gate of samādhi “makes clear the realms of the buddhas”; the fortieth: he knows all lands entirely, and “the names of sentient beings and of buddhas”; the forty-first: “within a single thought he gathers in the kalpas,” yet “only going along with the minds of sentient beings, and with no notion of discrimination”; the forty-second: he cultivates the several samādhis, and “within every single thought of the mind penetrates the dharmas of the three times.”
The lower half of the forty-first is to be noticed: so great a working as gathering the kalpas into a single thought, and the scripture text says of it “only going along with the minds of sentient beings” — it is not that he means to display it, but that it appears in accord with the minds of beings.
A misreading to be set aside: supposing these to be a static display of merit. The verb of every verse is going on now — dwelling, manifesting, journeying, pondering, entering, knowing, gathering, cultivating. Brought down to the ground: to dwell in a realm is to be doing something all along, not to be sitting in it all along.
The Forty-Third Through the Fiftieth of the Five-Graph Verses: The Body Unmoving and Yet Everywhere
The forty-third: “he sits with legs crossed, his body unmoving,” and yet “manifests himself everywhere in all lands and within all the destinies” — the not moving and the appearing everywhere at once. The forty-fourth uses the graph for “sea” three times (the sea of the Dharma, the sea of wisdom, the sea of merit and virtue). The forty-fifth: he knows entirely the number of the lands, of the worlds, of sentient beings, and of the names of the buddhas. The forty-sixth: within a single thought he penetrates the forming and the falling apart of the lands of the three times. The forty-seventh: he knows everywhere the practices and vows of the buddhas, the practices cultivated by bodhisattvas, and the faculties and desires of sentient beings — the three set side by side, buddhas and bodhisattvas and sentient beings all within one thought.
The forty-eighth: “he sees within a single dust-mote measureless lands and places of the Way, sentient beings and the several kalpas”; the forty-ninth carries it further: “as it is within a single dust-mote, so it is within every dust-mote: every sort of thing is complete there, and everywhere there is no obstruction” — this verse does not open with “a son of the buddhas dwells here,” but speaks on from the sense of the verse before. The fiftieth: “he contemplates everywhere all dharmas” — “sentient beings, lands, and worlds, without arising and without anything there.”
A misreading to be set aside: supposing the forty-eighth and forty-ninth to say that lands are really packed inside a dust-mote. Directly after them the fiftieth says “without arising and without anything there.” Brought down to the ground: the unobstructedness of one and many, and the being of nothing there, are here said together, and only half of it cannot be taken.
The Fifty-First Through the Fifty-Fifth of the Five-Graph Verses: From Sameness to a Single Bow
The fifty-first gathers up the whole part: “He contemplates that sentient beings are equal, that dharmas are equal and Tathāgatas are equal, that lands are equal and vows are equal, and that the three times are all equal.” Six times “equal”: sentient beings and dharmas and Tathāgatas, lands and vows, the three times, one and all of them equal. The fifty-second returns to the matters at hand — teaching and transforming the flocks of beings, making offerings to the Tathāgatas, pondering the nature of dharmas.
The fifty-third says “the practices of vow and knowledge cultivated through measureless thousands and myriads of kalpas are vast beyond measuring, and no praising of them can exhaust them,” which is to grant of himself that he cannot finish the praise; the fifty-fourth, “those greatly courageous ones, whose practice is without obstruction, dwell within this place — and I join my palms and pay respect,” is where “I” appears for the first time; the fifty-fifth, “eldest son of the buddhas, honored Kind One of holy virtue! I now reverently pay respect: may you look upon me and call me to mind!” — at the end of fifty-five verses it comes to rest upon a request.
A misreading to be set aside: supposing the “may you look upon me and call me to mind” of the last verse to be a courtesy. The fifty-three verses before it are wholly about what sort of person the other is; only in the fifty-fourth does “I” appear and join its palms; only in the last does he say what he himself wants. With such an order, that sentence is no courtesy. Brought down to the ground: when praise has been carried to the point where it cannot be finished, the only thing left to do is to ask to be seen.
The Mark of Gathering Virtue and Accomplishing the Cause: Why This One Person Does Not Humble Himself and Point to the Superior
One layer of the outline remains to be filled in. Chengguan sets up Maitreya alone as the third of the five aspects of the last assembly, naming it the mark of gathering virtue and accomplishing the cause, and says “since the conditions have already been gathered and the real entered, and he is settled and fit to become a buddha, what is here brought about is the meaning of the cause accomplished by one who is a final-birth bodhisattva” — the gathering of the conditions and the entering of the real before have already settled his fitness to become a buddha, and what this mark brings about is the cause of buddhahood.
For that reason too the text of this person differs from the rest. Chengguan says “the text is of five passages only, since the station of a final-birth bodhisattva is displayed to the utmost and the humbling and pointing to the superior is therefore lacking”: the first forty-one friends, having set forth their own Dharma gate, each close by humbling themselves and pointing to the superior, saying that they know this one thing only (what Zhiyan calls ‘the first forty-one all have a conclusion and a pointing on’); when the station of a final-birth bodhisattva is already displayed, there is no need to point on.
Chengguan’s Explicit Judgment
As for where the matching of the five aspects comes from, Chengguan says it very plainly: it is carried on from the ancient worthies. He first records the saying that does not match them to the stations, and then hands down his explicit judgment: “both have their reason. That is, since each single station is complete in many Dharma gates, how should an ordinary mind be barred from practicing and seeking the dharma of good friends? — and so not matching them has its reason. Yet within the absence of graded stations the graded stations are not obstructed, and displaying the stations is the constant rule, so that matching them likewise is no error.” Both sayings have their reason, and neither the matching nor the not matching is an error. What he takes for himself is “the horizontal and the vertical are unobstructed, and for now I follow the ancient worthies in matching them as five aspects.”
A misreading to be set aside: supposing that the five aspects are names the scripture text sets up for itself. The scripture text has none of these names. Brought down to the ground: in reading the names of an outline one must remember that they are divisions later men have made for the scripture — useful, but not words the scripture says of itself.
Lineage
For the text of this section, what opens out from it runs in three lines.
The first is the line of the name of the mark. The name of the mark of gathering virtue and accomplishing the cause Chengguan has already set up among the ten gates of the last assembly, saying that the third, the Kind One, one person, is named the mark of gathering virtue and accomplishing the cause, since the virtues of the two gates before are gathered and made together the cause of realizing and entering, and so the Dharma gate is named the never-forgetting mindfulness of the three times, and thereby it gathers the dharmas with nothing left out; Zhiyan’s Souxuan ji likewise gives this name, saying “making clear the third, the mark of gathering virtue and accomplishing the cause, since Maitreya is the cause”; and below it he opens the one outline of proceeding to enter in accord with the teaching into eight divisions. The two houses have the same name, and the fineness of their outlining differs.
The second is the line of the dividing of the outline. Chengguan, upon the eighty-fascicle witness, outlines the text of this person in five passages, of which this section belongs to the first, seeking in accord with the teaching, and within that passage he opens again the two layers of the setting forth and the separate giving birth, and beneath the separate giving birth four items (contemplating the faults of long ago, contemplating the present suffering, the benefit of contemplating and calling to mind, concluding to whom the benefit belongs); Fazang, upon the sixty-fascicle witness, likewise makes a long outline of five aspects, saying “outlining this text at length, in all as five aspects,” of which the third is “third, Maitreya, one person, making clear the mark of gathering virtue and accomplishing the cause,” the same name as Chengguan’s, and at the head of the Maitreya passage he sets it up again as “the third great division: the station of Maitreya is the good friend of the mark of gathering virtue and accomplishing the cause”; only in outlining the text clause by clause does he not use the items of the five aspects, dividing instead by the two outlines of proceeding to enter in accord with the teaching and of seeing, paying respect, and requesting, and beneath seeing, paying respect, and requesting takes first the seeing of the dependent recompense and after the seeing of the direct recompense, the seeing of the dependent recompense opening again into the three of raising surpassing thoughts, paying respect and contemplating, and circling, calling to mind, and praising, while the circling, calling to mind, and praising divides again into the three deeds of body, mind, and speech, and the eighty clauses of the calling to mind that is the deed of mind are divided into ten gates besides; Zhiyan makes three divisions (the teaching that exhorts him onward to what surpasses, proceeding to enter in accord with the teaching, making clear the realizing of the Dharma realm), and this section belongs to his second, beneath which he opens eight divisions again (first, hearing the praise of the good friend and giving rise to faith; second, calling to mind the Dharma gate before; third, going on step by step; fourth, raising great skillful means; fifth, gaining the eye of great wisdom; sixth, seeing the mark of the dependent recompense; seventh, seeing the mark of the direct recompense; eighth, paying respect and requesting), of which this section touches the first six; the sixth opens five more, and within them the seeing of the mark of the land divides again into the three layers of seeing the mark of the land, effacing the marks and entering the real, and the real accomplishing the marks — these three layers lie within the contemplation before he has risen from paying respect (the sixty’s three cues ‘he made a thought such as this,’ ‘and again,’ ‘with deep faith and understanding’), while the long prose praise of the pavilion belongs to the fourth of the sixth division, ‘praising at large the dependent and direct recompense.’ Li Tongxuan does not divide the outline item by item, but sets up the second, third, and fourth passages by the number of the scripture’s lines (the fourth giving no number of lines), and as for the passage of calling his own former lives to mind he gathers it into the one clause of calling to mind of himself the faults and evils of his causes in the past and being ashamed of himself and repenting. The boundaries the four houses cut do not fall even. The words taken up to open their outlines differ as well: Chengguan takes up “he called to mind,” Zhiyan takes up “at that time Sudhana, having heard praise such as this,” and Li Tongxuan takes up “at that time Sudhana, having received the teaching of good friends, his mind being moistened by it, was rightly calling to mind and pondering,” and the graphs are not the same one with another.
The third is the line of the parallel renderings. The sixty witness has at this passage no sentence-form answering to the nine clauses of calling his own former lives to mind; yet its answering text does not begin at the paying of respect. It begins at the hearing of the teaching, “at that time Sudhana, having heard praise such as this of the practices of the bodhisattvas who are good friends,” and passes through the rightly calling to mind and the going step by step toward the land Sea Ravine, the clauses of practice from “by the limit of the past, the power of the deeds of body he had cultivated, and a mind made pure” onward, and the benefit gained upon making the thought, from “having made this thought, with a pure mind he believed in and revered all bodhisattvas, with the thought of them as World-Honored Ones” onward, before it comes at last to the reverence and offerings and the paying of respect with the five parts of the body; its tower is named Adorned and Pure Treasury, its praising lines read “abides in this Dharma hall” and “a son of the buddhas dwells in this hall,” and the whole part is in five graphs. The forty witness and the eighty are of nearly the same structure; its nine clauses of calling to mind likewise have “he called to mind that in a former life” once and “and he called to mind that in a former life” eight times. Its contemplations of what it is equal to are eleven clauses (beyond the eighty’s ten it has “it has nothing answering to it, since the mind shifts and moves”), and its leaving of the views has one clause more, “leaving every crooked view, since he knows the power of cause and fruit”; in the ten contemplations of dependent origination it repeats the four graphs “with deep faith and understanding” beneath every clause; in the long prose praise “this great storeyed pavilion” heads forty-five clauses (the other forty-five omitting it) and “is the dwelling place of” reaches ninety occurrences (a single clause of the eighty being often split into several); it has the king of wondrous wings for the king of golden-winged birds, and the atom for the dust-mote. These divergent interpretations and divergent readings are alike the settled accounts of the ancient worthies and the settled wordings of the old renderings, and are recorded without adjudication.
In the text of one section, the former half is a walking of the road and the latter half a standing outside the door. The door is not yet open and the man is not yet seen, and four thousand graphs have already finished saying who that man is — the order of this section rests wholly upon that one word, ‘before.’
考據Apparatus
善財歷參五十餘友，至此入末會五相之第三相。澄觀判此相唯彌勒一人，云「自下大文第三慈氏一人，明攝德成因相」，其所以立此名者「前既會緣入實，定堪成佛，故辦一生補處成因之義」；又判此一人之文「文唯五段，以補處位極顯彰，闕謙推故」——澄觀於前文但云「下諸善友六段之文，多有不具」〔T35n1735 0952c23〕，智儼就六十本則云「前四十一皆有結有推，後彌勒等無結無推」〔T35n1732 0091b14〕。本節唯屬其第一段「依教趣求」與第二段之前半。本節三千七百九十一字，偈行一百一十，實為五十五偈。文之骨有四：善財向海岸國路上自憶往世九句、五體投地時之十等觀與十一句『從…起』及離十見、樓閣長行讚五十四句「之所住處」、末乃五十五偈之讚。彌勒本人於本節全程未登場、未發一語。
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）；彌勒菩薩（一）依教趣求·樓閣讚頌＝卷七十七〔T10 0422b14〕起（在卷七十七之內，非卷首）–〔0425b07 前〕 |
| 澄觀《華嚴經疏》 | 攝德成因相總釋起〔T35n1735 0955c07〕；本節正科為其第一「依教趣求」〔0955c10〕；其次科〔0955c16〕「第二「善財童子以如是」〔0955c16〕下見敬諮問」所攝之見依報一段亦在本節之內，疏之相應正釋下延至〔0956b12〕「六有四偈結德申敬求哀請加」 |
| 澄觀《演義鈔》 | 釋疏之來意與「攝德成因」得名〔T36n1736 0693a18–0693a20〕；其下續釋契法性之真源十句〔0693a20〕· 三觀一心〔0693a27〕· 離一切法見之三遣〔0693b18〕· 種芽印文橫豎二喻〔0693c01〕，訖於歎所住樓閣一節〔0693c17〕 |
| 法藏《探玄記》（六十華嚴疏） | 〔T35n1733 0487a07〕「第二「善財聞如是」〔0487a07〕下明依教趣入」；見敬申請之見依報三分〔0487a10〕；念讚八十句〔0487b02〕；偈讚五十五偈〔0487b10〕 |
| 李通玄《新華嚴經論》 | 第二科〔T36n1739 1006a18〕· 第三科〔1006a22〕· 第四科〔1006a26〕 |
| 智儼《搜玄記》 | 「明第三攝德成因相」〔T35n1732 0103a23〕；本節屬其〔0103a25〕「二「爾時善財聞如是等讚」〔0103a25〕下依教趣入」，其下復開八分〔0103c05〕，本節涉其前六 |
澄觀之相名與立名之由：
「自下大文第三慈氏一人，明攝德成因相。」〔T35n1735 0955c07〕
「前既會緣入實，定堪成佛，故辦一生補處成因之義。」〔T35n1735 0955c08〕
「文唯五段，以補處位極顯彰，闕謙推故。」〔T35n1735 0955c09〕
其第一段復開二層四目——此為本節前半之骨：
「第一依教趣求，中二：初標念前趣後」〔T35n1735 0955c10〕
〔T35n1735 0955c11〕「二「自憶」〔0955c11〕下別生勝念悔往修來」
「於中四：一觀昔非以行對治」〔T35n1735 0955c12〕
〔T35n1735 0955c13〕「二「復觀此身」〔0955c13〕下觀其現苦策進當善」
「諸修行者，願審此倣之」〔T35n1735 0955c14〕
〔T35n1735 0955c14〕「三「作是念時」〔0955c14〕下明觀念之益，益其勝觀」
〔T35n1735 0955c15〕「四「如是一切」〔0955c15〕下結益所屬」
本節之界跨澄觀二科·如實誌之：澄觀次科作〔T35n1735 0955c16〕「第二「善財童子以如是」〔0955c16〕下見敬諮問」，其所牒之「善財童子以如是」一語，與底本〔T10n0279 0422c15〕「善財童子以如是尊重、如是供養」同形。依此，澄觀「依教趣求」一科實止於〔0422c14〕「如是一切，皆以信受善知識教之所致耳」，其下五體投地·十等觀·十緣起觀·樓閣長行讚·五十五偈已入其「見敬諮問」科之見依報一段。本單元之分段依卷次與文量，故所收兼澄觀依教趣求全段與見敬諮問之前半（見依報），單元之名仍從「依教趣求」。此跨科之實，於此誌錄。
法藏之見依報三分（就六十本·名與次皆異於澄觀）：
〔T35n1733 0487a08〕「第三「以過去際」〔0487a08〕下明見敬申請。於中三：先見、二禮、三請」
「初見中二：先見依報、後見正報」〔T35n1733 0487a10〕
「初起勝念、二禮觀察、三遶念讚」〔T35n1733 0487a11〕
「初身業遶旋、二意業念觀、三語業偈讚」〔T35n1733 0487b01〕
李通玄之三科——不逐目分而以行數計經：
〔T36n1739 1006a22〕「第三「善財童子以如是尊重如是供養」〔1006a22〕已下至「皆從菩薩善巧方便所流出故」〔1006a23〕有三十二行經，明善財童子於樓閣前五體投地，暫時歛念思惟獲益無量分。」
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 慈氏 | maitreya（古德音寫作「迷帝隷」·此依法藏所傳） | 本節「利益世間慈氏尊」〔T10n0279 0424a13〕 | 彌勒之義譯；法藏「彌勒者，梵語具言名迷帝隷，此云慈，是其姓也」〔T35n1733 0486b11〕，並傳立名三緣〔0486b13〕 |
| 阿逸多 | ajita（古德音寫作「阿逸多」·此依法藏所傳） | 法藏「又名阿逸多，此云無勝，以生具相好，更無過者，故云無勝」〔T35n1733 0486b18〕 | 彌勒之別名 |
| 攝德成因相 | — | 澄觀「自下大文第三慈氏一人，明攝德成因相」〔T35n1735 0955c07〕 | 末會五相之第三；澄觀別處釋云「三慈氏一人名攝德成因相，會前二門之德並為證入之因故，故法門名三世不忘念，則攝法無遺」〔0918b12〕 |
| 一生補處 | — | 澄觀「前既會緣入實，定堪成佛，故辦一生補處成因之義」〔T35n1735 0955c08〕 | 一生之後即補佛處之位；澄觀以此釋何以此人闕謙推 |
| 海岸國 | — | 本節「正念思惟諸菩薩行，向海岸國」〔T10n0279 0422b14〕 | 彌勒所住之國；六十本此段彌勒所居作「大莊嚴藏」林〔T09n0278 0767c07〕中之「嚴淨藏」樓觀〔T09n0278 0767c08〕，國名不同形 |
| 毘盧遮那莊嚴藏大樓閣 | — | 本節「於毘盧遮那莊嚴藏大樓閣前，五體投地」〔T10n0279 0422c17〕 | 彌勒所居之依報；法藏就六十本云「林中有樓觀顯耀，名明淨藏。梵本毘盧遮那莊嚴藏」〔T35n1733 0486b09〕 |
| 灌頂地 | — | 本節「灌頂地中佛長子」〔T10n0279 0424a14〕 | 位極之稱；偈中所讚彌勒之位 |
| 實際 | — | 本節「等實際，遍一切故」〔T10n0279 0422c27〕 | 十等觀之第三；下文復云「雖安住真如而不墮實際」〔0424a09〕 |
| 三解脫門 | — | 本節「三解脫門八聖道，諸蘊處界及緣起」〔T10n0279 0424a25〕 | 空·無相·無願三門；長行讚首句作「是解空、無相、無願者之所住處」〔0423a22〕 |
| 九次第定 | — | 本節「是雖行九次第定而不厭離欲界受生」〔T10n0279 0424a01〕 | 四禪四無色加滅受想定，次第而入 |
| 金翅王 | — | 本節「從諸有海而拔出，此金翅王之住處」〔T10n0279 0424b15〕 | 偈十六之喻主；四十本此句作「此妙翅王之住處」〔T10n0293 0819b22〕 |
| 種生芽·印生文 | — | 本節「知一切法如種生芽故，如印生文故」〔T10n0279 0423a14〕 | 因果不一不異之二喻 |
三、譬喻·修辭
(一) 自憶九句之『憶—發意』對式——本節起手一段，凡九句，句句作『憶往世如此，即時發意如彼』。底本逐字數之：起句作「自憶往世」一見，其下「復憶往世」八見，「即時發意」九見，合為九對。所對之目為不修禮敬·身心不淨·作諸惡業·起諸妄想·所修諸行但為自身·追求欲境·起邪思念·日夜劬勞作諸惡事·受五趣生。澄觀判此段曰「一觀昔非以行對治」〔T35n1735 0955c12〕——是知此九對非泛言悔過，乃一昔非各配一對治。
(二) 十等觀之『等—故』與『猶如—故』式——五體投地一段，禮讚之相以十句寫其量，其式為『等某，某故』與『猶如某，某故』：等虛空·等法界·等實際·等如來（四句）· 猶如影·猶如夢·猶如像·猶如響（四句）· 無有生·無有性（二句），合十句。前四以所等者顯其廣，中四以能喻者顯其虛，後二以無者顯其非有。
(三) 十一句『從…起』與離十見之對舉——「又決定知」以下，先立十一句因果之句：諸報從業·諸果從因·諸業從習·佛興從信·化現供養事從決定解·化佛從敬心·佛法從善根·化身從方便·佛事從大願·菩薩諸行從迴向·法界莊嚴從一切智境界。次接離十見：斷見·常見·無因見·顛倒見·自在見·自他見·邊執見·往來見·有無見·一切法見，句句『離某見，知某故』——唯末一「離一切法見」下具三「知」（知空無生·知不自在·知願力出生），非一見一知。前十一句立緣起之有，後十句遣執取之見——立與遣兩序相對而下，此為本段最整之一組修辭。
(四) 樓閣長行讚之『是…者之所住處』句型——自「此大樓閣，是解空、無相、無願者之所住處」〔T10n0279 0423a22〕起，至「是住如是等一切諸功德者之所住處」〔0424a10〕止，「之所住處」逐字五十四見，末一為總結句，故別句五十三。其句一一不讚樓閣本身，唯舉能住者之德以歎所住之處。法藏就六十本判此式云「就第二念有八十句，一一皆舉能住者德歎所住處樓觀。以初二句具顯，餘竝略之」〔T35n1733 0487b02〕——「以初二句具顯，餘竝略之」〔T35n1733 0487b03〕正指此句型初二句備列全式、其下省文之體例。
(五) 『雖…而…』之遮照雙行式——長行讚之後段，凡言菩薩之行者多用此式：「雖離一切諸相而亦不入聲聞正位」「雖觀不淨而不證離貪法」「雖住四禪而不隨禪生」「雖觀四聖諦而不住小乘聖果」「雖說一切乘而不捨大乘」。上半舉其所修之觀行，下半所遮者則不一：有不住寂滅者（不入聲聞正位·不住無生法性·不住究竟寂滅）、有不起執取者（不起空見·不分別諸魔·不於實際作證）、有隨順化生者（常化著相眾生·示受生死·示入諸趣）、有不捨行願者（不捨菩提行願·不廢捨利益他事·不捨大乘）——四者功能各異，不可一概收為『不取果』。澄觀就長行十科判云「於前九中，除初二及五，餘皆約權實事理雙行」〔T35n1735 0956b01〕。
(六) 五十五偈之二段體——偈之前段三十四偈為七言，句末皆作「…之住處」（底本逐字三十四見）；後段二十一偈轉五言，其中十六偈以「佛子住於此」為首（逐字十六見），餘五偈為「如一微塵內」「觀察眾生等」「無量千萬劫」「彼諸大勇猛」「諸佛之長子」。前段以德目標所住之人，後段以住處標所行之事，末二偈收於禮敬。
(七) 偈中之救度群喻——七言段中偈十至偈十六連舉七喻以寫悲救：放大慈光除惡道之楚毒（哀愍者）· 「譬如生盲踐畏途」而「引其令入解脫城」（大導師）· 令入魔網者解脫得慰安（勇健人）· 以智慧藥除惑病（大醫王）· 以法船救沒有海者（善度者）· 入惑海濟拔而發菩提妙寶心（善漁人）· 「從諸有海而拔出」（金翅王）。七喻之前六偈以『見諸眾生某苦』起，末一偈以『恒以大願慈悲眼』起，皆以『此某某之住處』結，喻主自哀愍者·導師·勇健人·醫王·船師·漁人而至金翅王，愈後愈高。其次偈十七「譬如日月在虛空」而智慧光明如之（照世者），不循此式，別為一偈。
四、異譯對勘
本節經文要句之漢譯校本：實叉難陀 T279（底本·卷七十七）· 佛馱跋陀羅 T278（晉譯六十華嚴〈入法界品第三十四〉）· 般若 T293（貞元四十華嚴〈入不思議解脫境界普賢行願品〉·卷三十四）。
句一 念教趣求與自憶往世
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，善財童子聞善知識教，潤澤其心，正念思惟諸菩薩行，向海岸國。自憶往世不修禮敬，即時發意勤力而行 | T10n0279 0422b14 |
| 佛馱 T278 | 是恭敬供養，具諸願忍；以無量智，觀境界地 | T09n0278 0769c26 |
| 般若 T293 | 爾時，善財童子，善知識教潤澤其心，正念思惟諸菩薩行，漸漸前行向海岸國。自憶往世，經多生死不修禮敬，即時發意，深自剋責，勤力而行 | T10n0293 0816c24 |
異文所繫：(甲) 60 於此段無「自憶／復憶」九對之逐句念文——就 60 本此窗以「自憶」為字串檢之零見。然其對位之文非始於禮拜，實自「爾時，善財聞如是等讚善知識諸菩薩行」〔T09n0278 0769c11〕之聞教起，歷正念思惟菩薩所行與漸漸遊行向海㵎國〔0769c12〕之趣行、「以過去際修身業力，及清淨心」〔0769c13〕以下之修行諸句、「作是念已，淨心信敬一切菩薩，如世尊想」〔0769c19〕以下之作念得益，而後方入「恭敬供養，具諸願忍」〔0769c26〕之禮拜觀察。九對之句式缺如，與敘事·趣行·修行·得益之對位實有，分別誌之；跨本之零命中不成『彼本無此義』之證，或屬譯文於此從略、或義已攝於前文，誌錄不判。(乙) 40 本此段與 80 幾同構，其自憶九句自「自憶往世，經多生死不修禮敬」〔T10n0293 0816c25〕起，「自憶往世」一見·「復憶往世」八見，與 80 同為九對，其「復觀此身」句作「復觀此身，從無始際，常是一切生、老、病、死、恩愛、離別眾苦之本」〔T10n0293 0817a12–a13〕，80 作「復觀此身是生、老、病、死眾苦之宅」〔T10n0279 0422b28〕——一作「本」，一作「宅」，且 40 多「恩愛、離別」二苦與「從無始際」一語。誌錄不判。
句二 五體投地與見依報
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 善財童子以如是尊重、如是供養、如是稱讚、如是觀察、如是願力、如是想念、如是無量智慧境界 | T10n0279 0422c15 |
| 般若 T293 | 善財童子以如是尊重、如是供養、如是稱讚、如是觀察、如是加持、如是願力、如是想念、如是隨順、如是思惟、如是出生，遍滿無量智慧境界 | T10n0293 0817b04 |
| 實叉 T279 | 於毘盧遮那莊嚴藏大樓閣前，五體投地，暫時斂念，思惟觀察 | T10n0279 0422c17 |
| 般若 T293 | 於毘盧遮那莊嚴藏大樓閣前，五體投地，恭敬禮拜，暫時斂念，思惟觀察 | T10n0293 0817b08 |
| 佛馱 T278 | 爾時，善財五體敬禮彼嚴淨藏高大樓觀 | T09n0278 0769c27 |
異文所繫：(甲) 「如是」之數，80 七句、40 十句（多加持·隨順·思惟·出生四句而無「無量智慧境界」之「無量」二字作結之同式）。(乙) 樓閣之名，80 與 40 同作「毘盧遮那莊嚴藏大樓閣」，60 作「嚴淨藏高大樓觀」。法藏就六十本云「林中有樓觀顯耀，名明淨藏。梵本毘盧遮那莊嚴藏」〔T35n1733 0486b09〕。(丙) 60 於此無「入遍一切處智慧身平等門」以下普現其身十一前之文，而以「作如是念」總攝三寶福田之想〔T09n0278 0769c28〕。誌錄不判。
句三 十等觀與十緣起觀
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 等虛空，無邊量故；等法界，無障礙故；等實際，遍一切故；等如來，無分別故 | T10n0279 0422c26 |
| 佛馱 T278 | 又復等觀，猶如虛空；等觀如法界，無有障礙；等觀如實際，至一切處；等觀如如來，除諸虛妄，無所染著 | T09n0278 0770a02 |
| 般若 T293 | 等虛空無邊量故，等法界無障礙故，等實際遍一切故，等如來無分別故 | T10n0293 0817b19 |
| 實叉 T279 | 又決定知一切諸報皆從業起，一切諸果皆從因起，一切諸業皆從習起，一切佛興皆從信起 | T10n0279 0423a01 |
| 般若 T293 | 又決定知甚深信解：如是如是一切諸報，皆從業起甚深信解 | T10n0293 0817b24 |
| 佛馱 T278 | 隨諸業因，而受果報，知從信心，成等正覺 | T09n0278 0770a06 |
異文所繫：(甲) 十等觀之句式，80 與 40 皆作『等某，某故』；60 皆加一「觀」字作『等觀如某』，且於「等如來」下多「除諸虛妄，無所染著」一句。(乙) 十緣起觀，40 於每一句下疊「甚深信解」四字，80 與 60 皆無此疊語；60 復不逐句列舉，而以「因解佛功德，供養諸佛；因恭敬心，出佛化身；因修善根，起諸佛法」〔T09n0278 0770a07–a09〕之『因某，某』式作七句。(丙) 離十見一段，60 作「捨離有見、諸顛倒惑，謂從自在而生諸法；本有實性，次第而出」〔T09n0278 0770a12–a13〕，不逐見別出。法藏就六十本釋此二執云「初從自在而生者，是外道執梵天、自在天等生諸法也」〔T35n1733 0487a22〕，又云「本有實性次第生者，有二釋：一是外道冥諦之中本有其性，後次第出也；二是小乘一切有部，未來藏中先有體性，次第待緣而生也」〔0487a23〕。誌錄不判。
句四 樓閣長行讚
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 此大樓閣，是解空、無相、無願者之所住處；是於一切法無分別者之所住處 | T10n0279 0423a22 |
| 佛馱 T278 | 此是解空無相願者之所住處；離虛妄者之所住處；住法界者 | T09n0278 0770a23 |
| 實叉 T279 | 是雖住四禪而不隨禪生，雖行四無量為化眾生故而不生色界 | T10n0279 0423c17 |
| 佛馱 T278 | 住於四禪，不隨生者；住四無量，不生無色，為教化者 | T09n0278 0770c02 |
| 實叉 T279 | 雖安住真如而不墮實際，雖說一切乘而不捨大乘。此大樓閣，是住如是等一切諸功德者之所住處 | T10n0279 0424a09 |
| 佛馱 T278 | 觀真如相，而不證於實際法者；現學一切乘，而不捨離摩訶衍者。如此樓觀，住一切功德者之所住處 | T09n0278 0770c18 |
異文所繫：(甲) 句型之異——80 每句備作『是某某者之所住處』，60 唯首二句具「之所住處」，其下多略作『某某者』，至末總結句再具一見（此窗逐字三見），正合法藏「以初二句具顯，餘竝略之」〔T35n1733 0487b03〕之判。(乙) 句數，法藏就六十本云「就第二念有八十句」〔T35n1733 0487b02〕；80 本此段「之所住處」逐字五十四見（末一為總結）。(丙) 四無量之所不生，80 作「不生色界」，60 作「不生無色」。(丁) 末結，80 作「此大樓閣」，60 作「如此樓觀」；80 作「住如是等一切諸功德者」，60 作「住一切功德者」。誌錄不判。
句五 五十五偈之首偈與末偈
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 此是大悲清淨智，利益世間慈氏尊，灌頂地中佛長子，入如來境之住處 | T10n0279 0424a13 |
| 般若 T293 | 此是大悲清淨智，利益世間慈氏尊，灌頂地中佛長子，隨順思惟入佛境 | T10n0293 0819a20 |
| 佛馱 T278 | 安住大慈心，彌勒摩訶薩，具足妙功德，饒益諸群生 | T09n0278 0770c22 |
| 實叉 T279 | 諸佛之長子，聖德慈氏尊；我今恭敬禮，願垂顧念我 | T10n0279 0425b05 |
| 般若 T293 | 諸佛之長子，聖德慈氏尊，我今恭敬禮，願垂顧念我 | T10n0293 0820b12 |
| 佛馱 T278 | 諸佛之長子，彌勒無礙行，我今合掌禮，唯願慈矜愍 | T09n0278 0772a14 |
異文所繫：(甲) 偈體，80 與 40 皆前段七言、後段五言；60 全段五言，其七言段之對位作五言四句（如首偈「安住大慈心，彌勒摩訶薩」）。(乙) 句末之標，80 與 40 前段作「…之住處」，60 前段作「…安住此法堂」，後段 80 與 40 作「佛子住於此」，60 作「佛子住此堂」。(丙) 稱名，80 與 40 作「慈氏尊」，60 作「彌勒摩訶薩」「彌勒無礙行」。(丁) 首偈第四句，80 作「入如來境之住處」，40 作「隨順思惟入佛境」。誌錄不判。
句六 偈中要句之三本互異
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 見諸眾生嬰惑病，而興廣大悲愍心，以智慧藥悉除滅，此大醫王之住處 | T10n0279 0424b08 |
| 般若 T293 | 見諸眾生嬰惑病，而興廣大悲愍心，甘露智藥以除滅，此大醫王之住處 | T10n0293 0819b15 |
| 佛馱 T278 | 見眾生結患，積集智慧藥，悲心醫王者，安住此法堂 | T09n0278 0771a19 |
| 實叉 T279 | 恒以大願慈悲眼，普觀一切諸眾生，從諸有海而拔出，此金翅王之住處 | T10n0279 0424b14 |
| 般若 T293 | 恒以大願慈悲眼，普觀一切諸眾生，從諸有海而拔出，此妙翅王之住處 | T10n0293 0819b21 |
| 佛馱 T278 | 願地慈悲眼，觀海出眾生，如金翅鳥者，安住此法堂 | T09n0278 0771a25 |
| 實叉 T279 | 佛子住於此，見一微塵中，無量剎道場，眾生及諸劫 | T10n0279 0425a20 |
| 般若 T293 | 佛子住於此，見一極微中，無量剎道場，眾生及諸劫 | T10n0293 0820a27 |
| 佛馱 T278 | 一一微塵中，見一切劫剎，諸佛及眷屬，一切眾生類 | T09n0278 0772a02 |
異文所繫：(甲) 醫王偈第三句，80 作「以智慧藥悉除滅」，40 作「甘露智藥以除滅」，60 作「積集智慧藥」。(乙) 金翅之名，80 作「金翅王」，40 作「妙翅王」，60 作「如金翅鳥者」。(丙) 微塵之譯，80 作「微塵」，40 作「極微」——同一段 40 之次偈亦作「如一極微內，一切微悉然」〔T10n0293 0820a29〕，80 作「如一微塵內，一切塵亦然」〔T10n0279 0425a22〕。(丁) 又「離垢人」一偈，80 作「了知諸法無依止，本性寂滅同虛空」〔T10n0279 0424c19〕，40 作「了性如空平等智，本來寂靜無所依」〔T10n0293 0819c26〕。誌錄不判。
五、宗義之經據〔眼〕
(一) 攝德成因——何以此相唯一人。澄觀立此相之名，以「因」為眼：前之會緣入實既已定堪成佛，則此下所辦者是成佛之因。故其云：
「自下大文第三慈氏一人，明攝德成因相。前既會緣入實，定堪成佛，故辦一生補處成因之義。」〔T35n1735 0955c07–0955c08〕
於五相總列處，澄觀復以「攝法無遺」釋此名：
「三慈氏一人名攝德成因相，會前二門之德並為證入之因故，故法門名三世不忘念，則攝法無遺。」〔T35n1735 0918b12〕
(二) 闕謙推之所以——位極顯彰。彌勒一人之文闕謙己推勝，澄觀以位釋之。至於他友，澄觀但云「下諸善友六段之文，多有不具」〔T35n1735 0952c23〕，智儼則就六十本云「前四十一皆有結有推，後彌勒等無結無推」〔T35n1732 0091b14〕，二說各有分際：
「文唯五段，以補處位極顯彰，闕謙推故。」〔T35n1735 0955c09〕
(三) 依教趣求之二層四目。本節前半之科，澄觀開為初標與別生二層，別生之下復四：
〔T35n1735 0955c10–0955c12〕「第一依教趣求，中二：初標念前趣後、二「自憶」〔0955c11〕下別生勝念悔往修來。於中四：一觀昔非以行對治。」
四目之二三四，澄觀各繫底本之牒句：
〔T35n1735 0955c13–0955c15〕「二「復觀此身」〔0955c13〕下觀其現苦策進當善。諸修行者，願審此倣之。三「作是念時」〔0955c14〕下明觀念之益，益其勝觀。四「如是一切」〔0955c15〕下結益所屬。」
其中「諸修行者，願審此倣之」一語，是澄觀於科文之中所下之勸誡插語，非科名。
(四) 見依報三分之判。本節後半（五體投地以下）之骨，法藏就六十本判為身·意·語三業：
「初身業遶旋、二意業念觀、三語業偈讚。就第二念有八十句，一一皆舉能住者德歎所住處樓觀。以初二句具顯，餘竝略之。」〔T35n1733 0487b01–0487b03〕
依此判，經之「合掌圍遶，經無量匝」屬身業，長行『是某某者之所住處』諸句屬意業之念，五十五偈屬語業之讚。法藏又就意業八十句分十：
「於中分十：初約境顯勝」〔T35n1733 0487b04〕
(五) 三無性之配觀。五體投地後之等觀一段，法藏就六十本以三性配之：
「明等觀樓觀，照三無性法界，初觀圓成性」〔T35n1733 0487a15〕
「次等觀如如來除妄等，明觀遍計性；後等觀如影等，明觀依他性」〔T35n1733 0487a16〕
(六) 偈之數與科。語業偈讚之數，法藏就六十本明計：
「三語業偈讚中有五十五偈」〔T35n1733 0487b10〕
底本此段偈行一百一十，逐偈數之亦五十五，二數相合。
(七) 寄位之判與澄觀之明判。末會諸友之寄位配當，澄觀先錄二家之異，而後下其明判，末取古德之配：
「光統等師皆配地位」〔T35n1735 0918b03〕
「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」〔T35n1735 0918b04–0918b07〕
「橫竪無礙，且依古德配為五相」〔T35n1735 0918b07〕
是知五相之配出於古德，澄觀承之而不以為經文自判。又於五相之後，澄觀復言「摩耶、慈氏並入重玄門」〔T35n1735 0918b20〕。
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）
相名與來意：「自下大文第三慈氏一人，明攝德成因相」〔T35n1735 0955c07〕；「前既會緣入實，定堪成佛，故辦一生補處成因之義」〔0955c08〕
五段之科與闕謙推：「文唯五段，以補處位極顯彰，闕謙推故」〔T35n1735 0955c09〕
依教趣求四目：「一觀昔非以行對治」〔T35n1735 0955c12〕·〔0955c13〕「二「復觀此身」〔0955c13〕下觀其現苦策進當善」·〔0955c14〕「三「作是念時」〔0955c14〕下明觀念之益，益其勝觀」·〔0955c15〕「四「如是一切」〔0955c15〕下結益所屬」
科文中之勸語：「諸修行者，願審此倣之」〔T35n1735 0955c14〕
見依報一段之科與釋（本節後半·澄觀正釋下延至 0956b12）：「先入定申敬、後出定敬讚」〔T35n1735 0955c18〕·「初結前標後、二別顯定用、三總結成益」〔0955c19〕·「信願者是定因」〔0955c21〕·〔0955c21〕「二「普現」〔0955c21〕下別顯定用，即雙運定慧」·〔0955c25〕「初了法從緣、次「離於斷」〔0955c25〕下智契無性、三「知一切法如種生芽」〔0955c26〕下會歸中道」·「此三無礙，即三觀一心」〔0955c27〕
三遣·橫豎二喻·長行十科·偈科：「知空無生，約理遣法。知不自在，約緣遣法。知願力生，約因遣法」〔T35n1735 0956a08〕·「種芽橫喻萬法，如印生文即豎喻諸法」〔0956a14〕·所引《涅槃》作「此陰亦滅，彼陰續生。如蠟印印泥，印壞文成」〔0956a15〕·〔0956a18〕「三「善財童子」〔0956a18〕下總結成益。第二「從地而起」〔0956a19〕下出定敬讚」·〔0956a20〕「初以身敬繞、次「作是念言」〔0956a20〕下以心敬念、後偈頌中以言敬讚」·「於中分十：初約境顯勝」〔0956a23〕·「於前九中，除初二及五，餘皆約權實事理雙行」〔0956b01〕·「五十五偈，分二：前三十四偈七言舉德歎處、後二十一偈五言指處明德」〔0956b03〕·「初有七偈約自利行勝、二有十偈歎利他行勝、三有八偈歎功德勝、四有七偈歎方便勝」〔0956b06〕·「初二下化、次二上觀、三有五偈明三昧自在、四有七偈明智慧廣深、五有一偈顯其平等。六有四偈結德申敬求哀請加」〔0956b10〕
寄位之明判：「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失」〔T35n1735 0918b04–0918b07〕
《演義鈔》之覆按：〔T36n1736 0693a18〕「疏「自下大文第三慈氏一人」〔0693a18〕者，先來意」·〔T36n1736 0693a19〕「後「故辦一生」〔0693a19〕下，釋攝德成因之名」。鈔於依教趣求四目之經文未別釋；其下則續釋本節見依報一段之經文——十句契法性之真源〔0693a20〕· 三觀一心作「初假、次空、後中」〔0693a27〕· 引《中論》「諸行往來者，常不應往來，無常亦不應，眾生亦復然。」〔0693b16〕以釋往來見· 離一切法見之三遣「初以理遣者，法性空中，法即非法」〔0693b18〕· 種芽橫喻萬法而「如印生文竪喻諸法」〔0693c02〕，訖於歎所住樓閣一節之「義理宏博、經文浩大，類例可知，故不委釋」〔0693c17〕。
法藏《探玄記》T35n1733（六十華嚴疏）
依教趣入之科：〔T35n1733 0487a07〕「第二「善財聞如是」〔0487a07〕下明依教趣入中，略無敬辭、念法，至後可知」
見敬申請三分：〔T35n1733 0487a08〕「第三「以過去際」〔0487a08〕下明見敬申請。於中三：先見、二禮、三請」；「初見中二：先見依報、後見正報」〔0487a10〕；「初起勝念、二禮觀察、三遶念讚」〔0487a11〕
觀成得益之判：「明觀成得益，於中二：先總信解，謂觀見無性平等理而不失緣起業果，故云信解也」〔T35n1733 0487a18〕
八十句與五十五偈：「就第二念有八十句」〔T35n1733 0487b02〕·「三語業偈讚中有五十五偈」〔0487b10〕
彌勒釋名三緣：「彌勒者，梵語具言名迷帝隷，此云慈，是其姓也。以姓為名，名曰慈氏。然有三緣：一由本願，謂過去值大慈佛，因則發願，願我成佛亦得斯名」〔T35n1733 0486b11–0486b14〕；〔0486b15〕「二由三昧名，下云「見彌勒，初得慈心三昧」〔0486b15〕，因以為名」；「三就相立名，母懷時有慈心」〔0486b16〕
李通玄《新華嚴經論》T36n1739（表法異軌）
第二科：〔T36n1739 1006a18〕「第二「爾時善財蒙善知識教潤澤其心正念思惟」〔1006a18〕已下至「皆以信受善知識教之所致爾」〔1006a19〕有三十行經，明善財童子自念往因過惡，自慚悔恨，起恭敬供養親近善知識分」
第三科：〔T36n1739 1006a22〕「第三「善財童子以如是尊重如是供養」〔1006a22〕已下至「皆從菩薩善巧方便所流出故」〔1006a23〕有三十二行經，明善財童子於樓閣前五體投地，暫時歛念思惟獲益無量分」
第四科：〔T36n1739 1006a26〕「第四「善財童子入如是智端心潔念」〔1006a26〕已下至善財說頌，此一段經明善財歎善知識所居樓閣分」
通玄於第二·第三二科以行數計經（三十行·三十二行），第四科則不出行數而唯云「此一段經」；又於「自憶」一段唯以「自念往因過惡，自慚悔恨」一句總攝，未別開四目。
智儼《搜玄記》T35n1732
相名：「明第三攝德成因相，為彌勒是因故也。人名彌勒」〔T35n1732 0103a23〕
三分之科：「入三世智正念思惟莊嚴法門，有三：初教勸進勝」〔T35n1732 0103a24〕·〔0103a25〕「二「爾時善財聞如是等讚」〔0103a25〕下依教趣入」
依教趣入復開八分：〔T35n1732 0103c05〕「「爾時善財問如是等」〔0103c05〕下，第二依教趣入，中有八：初聞歎知識心生信；二「正念思惟」〔0103c07〕下念前法門；三漸進也；四「以過去際」〔0103c08〕下為見勝境故起大方便；五「善財如是」〔0103c09〕下得大慧眼觀大法境，無辭退文；第六「五體禮敬」〔0103c10〕下見依報相；七「爾時善財讚歎樓觀」〔0103c10〕下見正報相」——本節所涉在其前六分，第七·第八分入後節。
第六文之五與見土相三層：〔T35n1732 0103c13〕「第六文，有五：初見樓觀敬禮、二「作如是念」〔0103c14〕深察賢聖住處、三「未起間」〔0103c15〕下敬法轉深、四「合掌諦觀」〔0103c15〕下廣歎依正、五以偈頌」·〔0103c16〕「第二文有三：初見土相，即恩敬緣；二「又復」〔0103c17〕下泯相入實，即緣實觀；三「深心信解」〔0103c17〕下以實成相」
五重頌之二科：「五重頌中有五十五偈，有三：初七頌上樓觀住處、二有四十四頌上第四具德聖所住處、次四結德歎窮」〔T35n1732 0103c18〕·「亦可分五：初一歎彌勒；次三十四舉人德以歎室，此有三十三事；三有十八歎住室利益；四有一恭敬住室人；五有一請求攝授也」〔0103c21〕
智儼所牒之科起句作「爾時善財聞如是等讚」，與底本首句「爾時，善財童子聞善知識教」不同形，其牒句用字與澄觀所牒之「自憶」起句、通玄所牒之「爾時善財蒙善知識教」亦互異。
澄觀明判
寄位之配當，澄觀先錄「光統等師皆配地位」〔T35n1735 0918b03〕與不配二說，而後下其明判：
「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」〔T35n1735 0918b04–0918b07〕
其所自取則「橫竪無礙，且依古德配為五相」〔T35n1735 0918b07〕。
誌錄不判
本節之科，澄觀就八十本立末會五相，以慈氏一人當第三攝德成因相，其文開五段，本節屬第一「依教趣求」，段內復開二層四目；法藏就六十本亦長科五相——「長科此文總為五相：一寄位修行相，有四十一人」〔T35n1733 0451a27〕，其第三作「三彌勒一人，明攝德成因相」〔T35n1733 0451b01〕，與澄觀同名，於彌勒段之首復標「大段第三，彌勒位是攝德成因相知識者」〔T35n1733 0486b04〕；惟逐文分科則不用五相之目，而以「依教趣入」「見敬申請」二科分之，見依報下開身·意·語三業，意業八十句復分十門；智儼作三分（教勸進勝·依教趣入·明證法界），本節屬其第二，而其第二段內復開八分（本節涉前六），第六文更開五，見土相一節又分見土相·泯相入實·以實成相三層；李通玄不逐目分科，而以經之行數立第二·第三·第四三段（第四科不出行數），所斷之界與澄觀之四目不齊。四家之骨與分數俱異。科起之牒句亦異：澄觀牒「自憶」、智儼牒「爾時善財聞如是等讚」、通玄牒「爾時善財蒙善知識教潤澤其心正念思惟」，用字互不相同。彌勒之釋名，法藏傳三緣（本願·三昧名·就相立名）及「阿逸多」之別名，智儼唯云「人名彌勒」而不釋名義。等觀一段，法藏以三無性配之（圓成·遍計·依他），澄觀則判為「雙運定慧」〔T35n1735 0955c22〕而不作三性之配，其下更以「三觀一心」〔T35n1735 0955c27〕收假空中。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：
- 法藏《華嚴經探玄記》T35n1733：「三語業偈讚中有五十五偈」〔T35n1733 0487b10〕之數，與底本此段逐偈數之相合，二處互證。
- 智儼《華嚴經孔目章》T45n1870：全本連讀「彌勒」十二見，皆屬他段之泛引（往生淨土義·卷帙品名目錄等，如「如下彌勒善知識中說」〔T45n1870 0549b17〕），無一釋本節之文——有其名，非有其釋。
- 法藏《華嚴一乘教義分齊章》T45n1866：全本連讀「彌勒」四見，皆泛引非釋（三見為《彌勒所問經論》之經名引用），其一作「如彌勒告善財言。我當來成正覺時汝當見我」〔T45n1866 0489c12〕——此係彌勒親口之語，屬本節之後諸段，彌勒於本節全程未發一語，故不屬本節承衍。
- 《華嚴一乘十玄門》T45n1868：「開樓觀門相見彌勒菩薩所行因事至菩提道場」〔T45n1868 0518c09〕——所指為樓觀門開以後之事，本節樓觀門未開、善財未見彌勒，故亦不屬本節承衍。
- 法藏《華嚴經旨歸》T45n1871：全本連讀「彌勒」一見，作「就彌勒問疑」〔T45n1871 0593b24〕，繫覺賢往兜率天問疑之傳記語，泛引非釋本節。
- 澄觀《華嚴法界玄鏡》T45n1883：全本連讀「彌勒」二見，作「引淨名。淨名彌勒章云。一切眾生皆如也」〔T45n1883 0679a28〕，係引《淨名》彌勒章以明事理無礙，泛引非釋本節。
- 唯識軸：成唯識論 T31n1585 · 攝大乘論 T31n1594 · 解深密經 T16n0676 · 十地經論 T26n1522 四典檢「彌勒」皆 0 命中〔查無〕。瑜伽師地論 T30n1579 之「彌勒」多屬卷首歸屬之語，非善財所參之善友，本節非〈十地品〉，不另立唯識繫鏈。
- 疏內自舉：澄觀於本節相應正釋〔T35n1735 0955c07–0956b12〕內自舉《涅槃》一處，釋印文豎喻云「此陰亦滅，彼陰續生。如蠟印印泥，印壞文成」〔T35n1735 0956a15〕；鈔釋往來見復自舉《中論》「諸行往來者，常不應往來，無常亦不應，眾生亦復然。」〔T36n1736 0693b16〕。
八、校本定位
- 實叉 T279（底本）：本節〔T10n0279 0422b14〕起（在卷七十七之內，非卷首）–〔0425b07 前〕訖。標念前趣後 0422b14 · 自憶九句 0422b15–0422b27 · 觀現苦策進 0422b28–0422c04 · 觀念之益 0422c04–0422c14 · 結益所屬 0422c14 · 五體投地見依報 0422c15–0422c18 · 普現其身十一前 0422c18–0422c26 · 十等觀 0422c26–0423a01 · 十一句緣起 0423a01–0423a08 · 離十見 0423a08–0423a14 · 四如喻與四了句 0423a14–0423a18 · 入智潔念頂禮 0423a18–0423a22 · 樓閣長行讚 0423a22–0424a11 · 說頌起句 0424a11–0424a12 · 五十五偈 0424a13–0425b06（七言三十四偈 0424a13–0424c22 · 五言二十一偈 0424c23–0425b06）。本節三千七百九十一字·偈行一百一十。
- 佛馱 T278（晉譯主對校）：對位段〔T09n0278 0769c11〕起（聞如是等讚善知識諸菩薩行）–〔0772a16〕前訖（〔0772a16〕「爾時，善財讚歎樓觀諸菩薩已」為次場景之領句）。聞教心喜 0769c11–0769c13 · 趣行向海㵎國 0769c13 · 以過去際修身業力等修行諸句 0769c13–0769c19 · 作念得益（淨心信敬·離世間想·出生化身·智慧覺悟）0769c19–0769c25 · 恭敬供養具諸願忍 0769c25–0769c27 · 禮觀察 0769c27–0770a02 · 等觀 0770a02–0770a06 · 因某某起七句 0770a06–0770a12 · 捨離倒執 0770a12–0770a21 · 樓觀長行讚 0770a23–0770c20 · 說偈起句 0770c21 · 偈頌 0770c22–0772a15（「安住此法堂」段 0770c22–0771c05 · 「佛子住此堂」段 0771c07–0772a11 · 末二偈 0772a12–0772a15）。60 於本節前半無「自憶／復憶」九對之句式，而聞教·趣行·修身業力·淨心信敬·作念得益諸事之對位實有，不以句式之缺為義之缺。
- 般若 T293（貞元四十本）：對位段〔T10n0293 0816c24〕起–〔0820b13〕訖（0820b21 已入次場景）。自憶九句 0816c25–0817a11（「自憶往世」一見·「復憶往世」八見，與 80 同為九對）· 如是思惟生大歡喜與觀現苦 0817a12–0817a18 · 觀念之益 0817a18–0817b04 · 結益所屬 0817b04 · 五體投地 0817b04–0817b10 · 普現其身 0817b10–0817b19 · 等觀十一句 0817b19–0817b24（80 之十句外，多「無有相應心遷動故」一句）· 十緣起觀（每句疊「甚深信解」）0817b24–0817c07 · 離見 0817c08–0817c14（80 之十見外，多「離諸邪見，知因果力故」一句）· 樓閣長行讚 0817c26–0819a18（「之所住處」逐字九十見，冠「此大樓閣」者四十五見（第一至四十四句及末句，中段四十五句省冠），且多有 80 之一句拆為數句及增文者，如「是能遠離一切相者之所住處；此大樓閣，是能壞散一切妄想者之所住處」〔T10n0293 0818a07〕）· 說偈 0819a19 起 · 五十五偈 0819a20–0820b13。卷界：卷三十四訖〔0820b14〕，卷三十五起〔0820b17〕；本節正文全在卷三十四之內。
- 澄觀《疏》T35n1735：本節相應正釋 0955c07–0956b12 · 攝德成因相總釋 0955c07–0955c09 · 依教趣求二層 0955c10–0955c11 · 四目 0955c12–0955c15 · 見敬諮問科起 0955c16 · 入定申敬三分 0955c19–0955c20 · 信願是定因 0955c21 · 雙運定慧 0955c22 · 稱法界之深觀三分 0955c24–0955c27 · 三觀一心 0955c27 · 離見別釋 0956a01–0956a10 · 理緣因三遣 0956a08–0956a10 · 種芽橫喻印文豎喻與《涅槃》蠟印 0956a14–0956a16 · 總結成益 0956a18 · 出定敬讚三分 0956a19–0956a21 · 長行分十科 0956a23–0956b01 · 權實事理雙行之判 0956b01–0956b02 · 五十五偈分二 0956b03–0956b04 · 前三十四偈四分 0956b05–0956b08 · 後二十一偈六分 0956b08–0956b12。五相總列另見 0918b02–0918b23（三攝德成因相 0918b12 · 寄位明判 0918b04–0918b07）。
- 澄觀《鈔》T36n1736：本節相應之釋 0693a18–0693c18（先來意 0693a18 · 釋攝德成因之名 0693a19 · 契法性之真源十句 0693a20–0693a26 · 三觀一心「初假、次空、後中」0693a27 · 十緣起觀之四事相濫 0693a29–0693b05 · 離見諸句略釋 0693b05–0693b18 · 引《中論》釋往來見 0693b16 · 離一切法見之理緣因三遣 0693b18–0693b21 · 會歸中道總別二釋 0693b22–0693b29 · 種芽橫喻·印文豎喻·《涅槃》蠟印之詳釋 0693c01–0693c14 · 了世心現亦唯心觀 0693c14 · 歎所住樓閣一節「義理宏博、經文浩大，類例可知，故不委釋」0693c17）。
- 法藏《探玄記》T35n1733：識別友名與釋名 0486b09–0486b21 · 依教趣入 0487a07–0487a08 · 見敬申請三分 0487a08–0487a13 · 觀中四 0487a14–0487a29 · 身意語三業 0487b01–0487b02 · 意業八十句分十 0487b02–0487b10 · 語業五十五偈 0487b10。
- 李通玄《論》T36n1739：本節相涉 1006a18–1006a28（第二科 1006a18 · 第三科 1006a22 · 第四科 1006a26）。
- 智儼《搜玄記》T35n1732：本節相涉 0103a22–0103a27 與 0103c05–0103c26（攝德成因相 0103a23 · 三分之科 0103a24 · 依教趣入 0103a25 · 依教趣入八分 0103c05–0103c13 · 第六文五分 0103c13–0103c16 · 見土相·泯相入實·以實成相 0103c16–0103c18 · 五重頌三分 0103c18–0103c20 · 五重頌亦可分五 0103c21–0103c24 · 第三文二分 0103c24–0103c26）；末會結推之通判另見 0091b14–0091b15。
- 異讀：本單元 T279 範圍〔0422b14〕–〔0425b06〕內大正校記 16 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0422b18〕復憶往世起諸……喜。復觀（凡170字）【大】｜無此字【聖乙】 · 〔0422c05〕即於一切菩薩……所致耳。（凡177字）【大】｜無此字【聖乙】 · 〔0422c15〕善財童子以如……慧境界，（凡37字）【大】｜無此字【聖乙】 · 〔0422c27〕等實際，遍一……緣轉故。（凡56字）【大】｜無此字【聖乙】 · 〔0423a01〕又決定知一切……善根起，（凡68字）【大】｜無此字【聖乙】 · 〔0423a15〕芽【大】｜牙【聖】 · 〔0423a15〕知質如像故，……所流出故（凡55字）【大】｜無此字【聖乙】 · 〔0423a25〕是知一切眾生……所住處。（凡1252字）【大】｜無此字【聖乙】 · 〔0423c20〕明【大】｜解【宮】 · 〔0424a19〕智慧廣大如虛……之住處。（凡280字）【大】｜無此字【聖乙】 · 〔0424b13〕人【大】｜生【聖】 · 〔0424b26〕修行一切妙行……之住處。（凡84字）【大】｜無此字【聖乙】 · 〔0424c05〕成就總持三昧……之住處。（凡252字）【大】｜無此字【聖乙】 · 〔0425a02〕佛子住於此，……諸趣中。（凡100字）【大】｜無此字【聖乙】 · 〔0425a10〕跏【大】｜加【宋】【元】【明】【聖】 · 〔0425a18〕佛子住於此，……莫能盡。（凡140字）【大】｜無此字【聖乙】。
- 原印注存目：2 條（大正原印注／CBETA 編者按語·無
<app>校異·不入上列大正校記之數）：〔0422b18＋〕〔即於…界〕二百十四字－【聖乙】 · 〔0422c15＋〕〔等實…起〕百二十四字－【聖乙】。 - 異讀補記：CBETA 回改 2 條（不入上列大正校記之數）：〔0422b14〕聞善【CB】｜善【大】／聞善【明】 · 〔0423a21〕懌【CB】｜澤【大】／懌【流通本】（明註曰澤流通本作懌）。
- 異讀補記：夾注已於原典層剝除誌錄。
- 查無條目：成唯識論 T31n1585 · 攝大乘論 T31n1594 · 解深密經 T16n0676 · 十地經論 T26n1522——共四部，全本連讀檢「彌勒」皆 0 命中。60 本此窗檢「自憶」0 命中（句式之缺，非義之缺）。《華嚴經旨歸》T45n1871 一見 ·《華嚴法界玄鏡》T45n1883 二見 ·《華嚴一乘教義分齊章》T45n1866 四見 ·《華嚴經孔目章》T45n1870 十二見，皆泛引非釋本節，已於互讀·承衍節逐條誌之，不入查無。
Sudhana has called upon more than fifty friends, and here he enters the third of the five aspects of the last assembly. Chengguan judges this mark to be Maitreya alone, saying 「自下大文第三慈氏一人，明攝德成因相」 tr. “from here below is the third great division, the Kind One, one person, making clear the mark of gathering virtue and accomplishing the cause”; and the reason he sets up this name is 「前既會緣入實，定堪成佛，故辦一生補處成因之義」 tr. “since the conditions have already been gathered and the real entered, and he is settled and fit to become a buddha, what is here brought about is the meaning of the cause accomplished by one who is a final-birth bodhisattva”; and further he judges the text of this one person 「文唯五段，以補處位極顯彰，闕謙推故」 tr. “the text is of five passages only, since the station of a final-birth bodhisattva is displayed to the utmost and the humbling and pointing to the superior is therefore lacking” — of the other friends Chengguan says only 「下諸善友六段之文，多有不具」 tr. “of the passages of the good friends below, six in kind, many are not complete” 〔T35n1735 0952c23〕, while Zhiyan, upon the sixty-fascicle witness, says 「前四十一皆有結有推，後彌勒等無結無推」 tr. “the first forty-one all have a conclusion and a pointing on; Maitreya and those after him have neither conclusion nor pointing on” 〔T35n1732 0091b14〕. This section belongs only to the first passage, 「依教趣求」 tr. “seeking in accord with the teaching,” and to the former half of the second. This section runs to three thousand seven hundred and ninety-one graphs, with one hundred and ten verse lines, which are in fact fifty-five verses. The text has four bones: the nine clauses in which Sudhana, on the road toward the land Sea Shore, calls his own former lives to mind; the ten contemplations of what the paying of respect is equal to, together with the eleven clauses of ‘arising from …’ and the leaving of the ten views, at the time he casts the five parts of his body to the ground; the fifty-four clauses of 「之所住處」 tr. “is the dwelling place of” in the long prose praise of the storeyed pavilion; and at the last the praise in fifty-five verses. Maitreya himself does not appear throughout this whole section and speaks not a word.
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); Maitreya, Part One: Seeking in Accord with the Teaching and the Praise of the Storeyed Pavilion (The Mark of Gathering Virtue and Accomplishing the Cause) = within fascicle seventy-seven, beginning 〔T10 0422b14〕 (not at the head of the fascicle) –〔0425b07 前〕 |
| Chengguan, Huayan jing shu | The general gloss upon the mark of gathering virtue and accomplishing the cause begins 〔T35n1735 0955c07〕; the direct outline of this section is the first of them, 「依教趣求」 tr. “seeking in accord with the teaching” 〔0955c10〕; the passage of seeing the dependent recompense gathered under his next outline, 〔0955c16〕「第二「善財童子以如是」〔0955c16〕下見敬諮問」 tr. “second, from ‘Sudhana the youth, with such as this’ onward, seeing, paying respect, and inquiring,” likewise falls within this section, and the Shu’s answering gloss runs down to 〔0956b12〕「六有四偈結德申敬求哀請加」 tr. “sixth, there are four verses that conclude the virtues, set forth reverence, seek his pity, and request his empowerment” |
| Chengguan, Yanyi chao | Glossing the Shu’s reason for coming and the gaining of the name 「攝德成因」 tr. “gathering virtue and accomplishing the cause” 〔T36n1736 0693a18–0693a20〕; below that it goes on to gloss the ten clauses of according with the true source of the Dharma-nature 〔0693a20〕 · the one mind of three contemplations 〔0693a27〕 · the three dismissals beneath the leaving of the view that grasps at all dharmas 〔0693b18〕 · the crosswise and lengthwise similes of seed and seal 〔0693c01〕, ending at the passage on sighing in praise of the dwelling pavilion 〔0693c17〕 |
| Fazang, Tanxuan ji (the commentary upon the sixty-fascicle Avataṃsaka) | 〔T35n1733 0487a07〕「第二「善財聞如是」〔0487a07〕下明依教趣入」 tr. “second, from ‘Sudhana, having heard such as this’ onward, making clear the proceeding to enter in accord with the teaching”; the three divisions of seeing the dependent recompense within seeing, paying respect, and requesting 〔0487a10〕; the eighty clauses of calling to mind and praising 〔0487b02〕; the fifty-five verses of praise 〔0487b10〕 |
| Li Tongxuan, Xin Huayan jing lun | The second outline 〔T36n1739 1006a18〕 · the third outline 〔1006a22〕 · the fourth outline 〔1006a26〕 |
| Zhiyan, Souxuan ji | 「明第三攝德成因相」 tr. “making clear the third, the mark of gathering virtue and accomplishing the cause” 〔T35n1732 0103a23〕; this section belongs to his 〔0103a25〕「二「爾時善財聞如是等讚」〔0103a25〕下依教趣入」 tr. “second, from ‘at that time Sudhana, having heard praise such as this’ onward, proceeding to enter in accord with the teaching,” beneath which he opens eight divisions again 〔0103c05〕, of which this section touches the first six |
Chengguan’s name for the mark, and the reason he sets up that name:
「自下大文第三慈氏一人，明攝德成因相。」 tr. “From here below is the third great division, the Kind One, one person, making clear the mark of gathering virtue and accomplishing the cause.” 〔T35n1735 0955c07〕
「前既會緣入實，定堪成佛，故辦一生補處成因之義。」 tr. “Since the conditions have already been gathered and the real entered, and he is settled and fit to become a buddha, what is here brought about is the meaning of the cause accomplished by one who is a final-birth bodhisattva.” 〔T35n1735 0955c08〕
「文唯五段，以補處位極顯彰，闕謙推故。」 tr. “The text is of five passages only, since the station of a final-birth bodhisattva is displayed to the utmost and the humbling and pointing to the superior is therefore lacking.” 〔T35n1735 0955c09〕
His first passage opens again into two layers and four items — and this is the bone of the former half of this section:
「第一依教趣求，中二：初標念前趣後」 tr. “First, seeking in accord with the teaching; within it there are two: first, the setting forth of calling to mind what is before and going on toward what is after” 〔T35n1735 0955c10〕
〔T35n1735 0955c11〕「二「自憶」〔0955c11〕下別生勝念悔往修來」 tr. “second, from ‘he called to mind’ onward, separately giving birth to surpassing thoughts, repenting of what is past and cultivating what is to come”
「於中四：一觀昔非以行對治」 tr. “within it there are four: first, contemplating the faults of long ago and setting up practices as their antidote” 〔T35n1735 0955c12〕
〔T35n1735 0955c13〕「二「復觀此身」〔0955c13〕下觀其現苦策進當善」 tr. “second, from ‘he contemplated this body again’ onward, contemplating his present suffering and urging himself on to the good that is to come”
「諸修行者，願審此倣之」 tr. “all you who cultivate the practice, may you consider this carefully and take it as your model” 〔T35n1735 0955c14〕
〔T35n1735 0955c14〕「三「作是念時」〔0955c14〕下明觀念之益，益其勝觀」 tr. “third, from ‘at the time he made this thought’ onward, making clear the benefit of that contemplating and calling to mind, which benefits his surpassing contemplation”
〔T35n1735 0955c15〕「四「如是一切」〔0955c15〕下結益所屬」 tr. “fourth, from ‘all of this’ onward, concluding to whom the benefit belongs”
The boundary of this section crosses two of Chengguan’s outlines · recorded as it stands: Chengguan’s next outline reads 〔T35n1735 0955c16〕「第二「善財童子以如是」〔0955c16〕下見敬諮問」 tr. “second, from ‘Sudhana the youth, with such as this’ onward, seeing, paying respect, and inquiring,” and the words he takes up there, 「善財童子以如是」 tr. “Sudhana the youth, with such as this,” are of one form with the base text’s 〔T10n0279 0422c15〕 「善財童子以如是尊重、如是供養」 tr. “Sudhana the youth, with reverence such as this, offerings such as this.” Accordingly, Chengguan’s one outline of 「依教趣求」 tr. “seeking in accord with the teaching” in fact ends at 〔0422c14〕 「如是一切，皆以信受善知識教之所致耳」 tr. “all of this was brought about only by his having believed and accepted the teaching of good friends,” and what follows it — the casting of the five parts of the body to the ground, the ten contemplations of what it is equal to, the ten contemplations of dependent origination, the long prose praise of the storeyed pavilion, and the fifty-five verses — has already entered the passage of seeing the dependent recompense within his outline of 「見敬諮問」 tr. “seeing, paying respect, and inquiring.” The division of this unit follows the fascicle order and the bulk of the text, and so what it takes in is both the whole passage of Chengguan’s seeking in accord with the teaching and the former half of seeing, paying respect, and inquiring (the seeing of the dependent recompense); the name of the unit still follows 「依教趣求」 tr. “seeking in accord with the teaching.” This crossing of outlines is here recorded as it stands.
Fazang’s three divisions of seeing the dependent recompense (upon the sixty-fascicle witness · differing from Chengguan both in name and in order):
〔T35n1733 0487a08〕「第三「以過去際」〔0487a08〕下明見敬申請。於中三：先見、二禮、三請」 tr. “Third, from ‘by the limit of the past’ onward, making clear the seeing, paying respect, and requesting. Within it there are three: first the seeing, second the paying of respect, third the requesting”
「初見中二：先見依報、後見正報」 tr. “Within the first, the seeing, there are two: first the seeing of the dependent recompense, after the seeing of the direct recompense” 〔T35n1733 0487a10〕
「初起勝念、二禮觀察、三遶念讚」 tr. “First the raising of surpassing thoughts, second the paying of respect and contemplating, third the circling, calling to mind, and praising” 〔T35n1733 0487a11〕
「初身業遶旋、二意業念觀、三語業偈讚」 tr. “First the deed of body, the circling about; second the deed of mind, the calling to mind and contemplating; third the deed of speech, the praise in verse” 〔T35n1733 0487b01〕
Li Tongxuan’s three outlines — he does not divide them item by item, but reckons the scripture by the number of its lines:
〔T36n1739 1006a22〕「第三「善財童子以如是尊重如是供養」〔1006a22〕已下至「皆從菩薩善巧方便所流出故」〔1006a23〕有三十二行經，明善財童子於樓閣前五體投地，暫時歛念思惟獲益無量分。」 tr. “Third, from ‘Sudhana the youth, with reverence such as this, offerings such as this’ down to ‘since they all flow forth from the skillful means of bodhisattvas,’ there are thirty-two lines of scripture, the portion making clear that Sudhana the youth cast the five parts of his body to the ground before the storeyed pavilion, gathered in his thoughts for a while, pondered, and gained measureless benefit.”
II. Terminology
| Term | Sanskrit as transmitted by the ancient worthies (roman letters · an aid to pronunciation) | What is cited | The essential meaning |
|---|---|---|---|
| the Kind One | maitreya (the ancient worthies transcribe it as 「迷帝隷」 tr. “Midili” · this follows what Fazang transmits) | This section, 「利益世間慈氏尊」 tr. “the honored Kind One who benefits the worldly realm” 〔T10n0279 0424a13〕 | The rendering of Maitreya by sense; Fazang has 「彌勒者，梵語具言名迷帝隷，此云慈，是其姓也」 tr. “as for Maitreya, the Sanskrit in full is Midili, which in this tongue is Kind, and it is his clan-name” 〔T35n1733 0486b11〕, and transmits three conditions for the setting up of the name 〔0486b13〕 |
| Ayiduo | ajita (the ancient worthies transcribe it as 「阿逸多」 tr. “Ayiduo” · this follows what Fazang transmits) | Fazang has 「又名阿逸多，此云無勝，以生具相好，更無過者，故云無勝」 tr. “he is further named Ayiduo, which in this tongue is Unsurpassed, since he was born complete in the marks and signs with nothing beyond him, and so it says Unsurpassed” 〔T35n1733 0486b18〕 | Another name of Maitreya |
| the mark of gathering virtue and accomplishing the cause | — | Chengguan has 「自下大文第三慈氏一人，明攝德成因相」 tr. “from here below is the third great division, the Kind One, one person, making clear the mark of gathering virtue and accomplishing the cause” 〔T35n1735 0955c07〕 | The third of the five aspects of the last assembly; Chengguan glosses it elsewhere as 「三慈氏一人名攝德成因相，會前二門之德並為證入之因故，故法門名三世不忘念，則攝法無遺」 tr. “the third, the Kind One, one person, is named the mark of gathering virtue and accomplishing the cause, since the virtues of the two gates before are gathered and made together the cause of realizing and entering, and so the Dharma gate is named the never-forgetting mindfulness of the three times, and thereby it gathers the dharmas with nothing left out” 〔0918b12〕 |
| a final-birth bodhisattva | — | Chengguan has 「前既會緣入實，定堪成佛，故辦一生補處成因之義」 tr. “since the conditions have already been gathered and the real entered, and he is settled and fit to become a buddha, what is here brought about is the meaning of the cause accomplished by one who is a final-birth bodhisattva” 〔T35n1735 0955c08〕 | The station of one who after a single birth fills the place of a buddha; Chengguan glosses by this why this person lacks the humbling and pointing to the superior |
| Sea Shore | — | This section, 「正念思惟諸菩薩行，向海岸國」 tr. “rightly calling to mind and pondering the practices practiced by bodhisattvas, he went on toward the land Sea Shore” 〔T10n0279 0422b14〕 | The land where Maitreya dwells; in the sixty-fascicle witness at this passage Maitreya’s dwelling is the grove 「大莊嚴藏」 tr. “Great Adornment Treasury” 〔T09n0278 0767c07〕 and within it the tower 「嚴淨藏」 tr. “Adorned and Pure Treasury” 〔T09n0278 0767c08〕, and the name of the land is not of the same form |
| Vairocana Adornment Treasury, the great storeyed pavilion | — | This section, 「於毘盧遮那莊嚴藏大樓閣前，五體投地」 tr. “before the great storeyed pavilion Vairocana Adornment Treasury he cast the five parts of his body to the ground” 〔T10n0279 0422c17〕 | The dependent recompense in which Maitreya dwells; Fazang, upon the sixty-fascicle witness, says 「林中有樓觀顯耀，名明淨藏。梵本毘盧遮那莊嚴藏」 tr. “within the grove there is a tower shining out, named Bright and Pure Treasury. In the Sanskrit witness it is Vairocana Adornment Treasury” 〔T35n1733 0486b09〕 |
| the ground of consecration | — | This section, 「灌頂地中佛長子」 tr. “the eldest son of the buddhas within the ground of consecration” 〔T10n0279 0424a14〕 | A title for the utmost of the stations; the station of Maitreya as praised in the verses |
| the real limit | — | This section, 「等實際，遍一切故」 tr. “equal to the real limit, since it pervades everything” 〔T10n0279 0422c27〕 | The third of the ten contemplations of what it is equal to; below it further says 「雖安住真如而不墮實際」 tr. “though he abides in suchness, he does not fall into the real limit” 〔0424a09〕 |
| the three gates of liberation | — | This section, 「三解脫門八聖道，諸蘊處界及緣起」 tr. “the three gates of liberation and the eightfold holy path, the aggregates, the sense-fields, the elements, and dependent origination” 〔T10n0279 0424a25〕 | The three gates of emptiness · no-mark · no-wish; the opening clause of the long prose praise reads 「是解空、無相、無願者之所住處」 tr. “is the dwelling place of one who understands emptiness, no-mark, and no-wish” 〔0423a22〕 |
| the nine successive concentrations | — | This section, 「是雖行九次第定而不厭離欲界受生」 tr. “is the dwelling place of one who, though he practices the nine successive concentrations, is not weary of taking birth in the realm of desire” 〔T10n0279 0424a01〕 | The four meditations, the four formless attainments, and the concentration of the cessation of perception and feeling, entered one after another in order |
| the king of golden-winged birds | — | This section, 「從諸有海而拔出，此金翅王之住處」 tr. “he draws them up out of the sea of the several kinds of existence — this is the dwelling place of the king of golden-winged birds” 〔T10n0279 0424b15〕 | The master of the simile in the sixteenth verse; the forty-fascicle witness has this clause as 「此妙翅王之住處」 tr. “this is the dwelling place of the king of wondrous wings” 〔T10n0293 0819b22〕 |
| a seed giving birth to a sprout · a seal giving birth to a graph | — | This section, 「知一切法如種生芽故，如印生文故」 tr. “he knew that all dharmas are as a seed gives birth to a sprout, and as a seal gives birth to a graph” 〔T10n0279 0423a14〕 | Two similes for cause and fruit being neither one nor different |
III. Similes and Rhetoric
(1) The form of ‘calling to mind — bringing forth the intent’ in the nine clauses of calling his own former lives to mind — the opening passage of this section, nine clauses in all, every clause reading ‘I call to mind that in a former life it was thus, and on the spot I bring forth the intent to do thus.’ Counted in the base text: the first clause reads 「自憶往世」 tr. “he called to mind that in a former life,” which occurs once; below it 「復憶往世」 tr. “and he called to mind that in a former life” occurs eight times, and 「即時發意」 tr. “on the spot he brought forth the intent” occurs nine times, making nine pairs in all. The items thus paired are: not cultivating the paying of respect · body and mind not pure · doing evil deeds of every kind · giving rise to false imaginings of every kind · the practices cultivated being only for his own body · chasing after and seeking the realms of desire · giving rise to crooked thoughts · toiling by day and by night and doing evil deeds of every kind · taking birth among the five destinies. Chengguan judges this passage 「一觀昔非以行對治」 tr. “first, contemplating the faults of long ago and setting up practices as their antidote” 〔T35n1735 0955c12〕 — from which it is known that these nine pairs are not a loose speaking of repentance, but that each fault of long ago is matched with one antidote.
(2) The forms of ‘equal to such and such, since such and such’ and ‘like such and such, since such and such’ in the ten contemplations of what it is equal to — in the passage of casting the five parts of the body to the ground, the mark of the paying of respect and praise is written in ten clauses that give its measure, in the forms ‘equal to such and such, since such and such’ and ‘like such and such, since such and such’: equal to space · equal to the Dharma realm · equal to the real limit · equal to the Tathāgatas (four clauses) · like a shadow · like a dream · like an image in a mirror · like an echo (four clauses) · it has no arising · it has no own-nature (two clauses), ten clauses in all. The first four display its breadth by what it is equal to, the middle four display its emptiness by what it is likened to, and the last two display that it is not existent by what it lacks.
(3) The setting side by side of the eleven clauses of ‘arising from …’ and the leaving of the ten views — from 「又決定知」 tr. “and he knew with certainty” onward, first eleven clauses of cause and fruit are set up: recompense from deeds · fruits from causes · deeds from habit · the arising of buddhas from faith · the matters of offering manifested by transformation from settled understanding · buddhas of transformation from a mind of reverence · the dharmas of the buddhas from roots of good · bodies of transformation from skillful means · the works of a buddha from great vows · the practices cultivated by bodhisattvas from dedicating and directing · the adornment of the Dharma realm from the realm of all-knowledge. Next follows the leaving of the ten views: the view of annihilation · the view of permanence · the view that there is no cause · the view of inversion · the view of the god of mastery · the view of birth from self and from another · the view that grasps at a limit · the view that there is coming and going · the view of existence and non-existence · the view that grasps at all dharmas, every clause reading ‘leaving a certain view, since he knows a certain thing’ — save that beneath the last of them, 「離一切法見」 tr. “leaving the view that grasps at all dharmas,” there stand three clauses of 「知」 tr. “knowing” (knowing that they are empty and without arising · knowing that they are not their own masters · knowing that they are born of the power of vows), so that it is not one knowing to one view. The eleven clauses before set up the existence that is dependent arising, and the ten clauses after dismiss the views that grasp; the setting up and the dismissing run down in two orders set against each other, and this is the most evenly ordered group of rhetoric in this passage.
(4) The sentence-form ‘is the dwelling place of one who is such and such’ in the long prose praise of the storeyed pavilion — from 「此大樓閣，是解空、無相、無願者之所住處」 tr. “this great storeyed pavilion is the dwelling place of one who understands emptiness, no-mark, and no-wish” 〔T10n0279 0423a22〕 down to 「是住如是等一切諸功德者之所住處」 tr. “is the dwelling place of one who abides in all such merit and virtue as this” 〔0424a10〕, the four graphs 「之所住處」 tr. “is the dwelling place of” occur, graph for graph, fifty-four times, of which the last is the concluding clause, so that the separate clauses are fifty-three. Not one of these clauses praises the storeyed pavilion itself; each of them takes up only the virtue of the one able to dwell there and thereby sighs in praise of the place where he dwells. Fazang, upon the sixty-fascicle witness, judges this form as 「就第二念有八十句，一一皆舉能住者德歎所住處樓觀。以初二句具顯，餘竝略之」 tr. “as to the second, the calling to mind, there are eighty clauses, and every one of them takes up the virtue of the one able to dwell there and thereby sighs in praise of the tower where he dwells. The first two clauses set out the form in full, and the rest are all abbreviated” 〔T35n1733 0487b02〕 — and 「以初二句具顯，餘竝略之」 tr. “the first two clauses set out the form in full, and the rest are all abbreviated” 〔T35n1733 0487b03〕 points precisely to this style, in which the first two clauses list the whole form and those below it abbreviate the wording.
(5) The form of ‘though … yet …,’ the twofold running of the blocking and the illumining — in the latter part of the long prose praise, wherever the practice of a bodhisattva is spoken of this form is mostly used: 「雖離一切諸相而亦不入聲聞正位」 tr. “though he has left behind every mark, yet he does not enter the right position of the śrāvakas”; 「雖觀不淨而不證離貪法」 tr. “though he contemplates the impure, he does not realize the dharma of leaving greed behind”; 「雖住四禪而不隨禪生」 tr. “though he abides in the four meditations, he does not take birth in accord with those meditations”; 「雖觀四聖諦而不住小乘聖果」 tr. “though he contemplates the four noble truths, he does not abide in the holy fruit of the lesser vehicle”; 「雖說一切乘而不捨大乘」 tr. “though he expounds all vehicles, he does not cast aside the Great Vehicle.” The upper half takes up the contemplation and practice he cultivates; what the lower half blocks off, however, is not of one kind: some clauses refuse to rest in quiescence (not entering the right position of the śrāvakas · not abiding in the nature of the dharma of no-arising · not abiding in ultimate quiescence), some refuse to grasp (not giving rise to a view of emptiness · not discriminating the Māras · not making realization in the real limit), some accord with the transforming of beings (constantly teaching beings who cling to marks · displaying the taking of birth and death · displaying the entering of the destinies), and some refuse to cast aside vow and practice (not casting aside the practices and vows of awakening · not abandoning the work of benefiting others · not casting aside the Great Vehicle) — four functions, which cannot be gathered without remainder into ‘not taking the fruit.’ Chengguan, judging the ten outlines of the long prose, says 「於前九中，除初二及五，餘皆約權實事理雙行」 tr. “of the nine before, apart from the first two and the fifth, all the rest are as to the twofold running of the provisional and the real, of phenomena and of principle” 〔T35n1735 0956b01〕.
(6) The two-part body of the fifty-five verses — the former part, thirty-four verses, is of seven graphs to the line, and the lines close with 「…之住處」 tr. “… is the dwelling place” (thirty-four occurrences in the base text graph for graph); the latter part, twenty-one verses, turns to five graphs to the line, and of these sixteen verses open with 「佛子住於此」 tr. “a son of the buddhas dwells here” (sixteen occurrences graph for graph), the remaining five verses being 「如一微塵內」 tr. “as it is within a single dust-mote,” 「觀察眾生等」 tr. “he contemplates that sentient beings are equal,” 「無量千萬劫」 tr. “through measureless thousands and myriads of kalpas,” 「彼諸大勇猛」 tr. “those greatly courageous ones,” and 「諸佛之長子」 tr. “eldest son of the buddhas.” The former part marks the person who dwells there by the items of his virtue, the latter part marks by the dwelling place the matters that are done there, and the last two verses close in paying respect.
(7) The similes of the flock rescued in the verses — within the seven-graph part, the tenth through the sixteenth verses take up in a row seven similes to write of the rescue that is compassion: sending forth the light of great kindness and wiping away the bitter torments of the evil destinies (one who pities them) · 「譬如生盲踐畏途」 tr. “as one blind from birth treading upon a fearful path” and 「引其令入解脫城」 tr. “he leads them and makes them enter the city of liberation” (the great guide) · making those who have entered the net of Māra free and giving them comfort (one brave and strong) · wiping away the sickness of delusion with the medicine of wisdom (the great king of physicians) · rescuing with the ship of the Dharma those sunk in the sea of existence (one who ferries them well) · entering the sea of delusion and drawing them out and saving them, and bringing forth the wondrous jewel that is the mind of awakening (one who fishes well) · 「從諸有海而拔出」 tr. “drawing them up out of the sea of the several kinds of existence” (the king of golden-winged birds). Of these seven similes the first six verses open with ‘seeing sentient beings in a certain suffering’ and the last verse opens with ‘constantly with the eye of great vow and of kindness and compassion,’ and all of them close with ‘this is the dwelling place of such and such a one’; and the masters of the similes rise from one who pities them, the guide, one brave and strong, the king of physicians, the boatman, and the fisherman, up to the king of golden-winged birds, each later one higher than the last. The verse that follows them, the seventeenth, 「譬如日月在虛空」 tr. “as the sun and the moon within space,” likening the light of wisdom to them (one who lights up the world), does not follow this form and stands apart as one verse.
IV. Collation with Parallel Translations
The Chinese witnesses collated for the essential clauses of this section’s scripture text: Śikṣānanda T279 (the base text · fascicle seventy-seven) · Buddhabhadra T278 (the Jin rendering, the sixty-fascicle Avataṃsaka, 〈Entering the Dharma Realm, the thirty-fourth〉) · Prajñā T293 (the Zhenyuan forty-fascicle Avataṃsaka, 〈Entering the Realm of Liberation Beyond Conceiving, the Chapter of the Practices and Vows of Samantabhadra〉 · fascicle thirty-four).
Clause One Calling the Teaching to Mind and Seeking, and Calling His Own Former Lives to Mind
| Witness | Verbatim | Location |
|---|---|---|
| Śikṣānanda T279 | At that time Sudhana the youth, having heard the teaching of his good friends, and it having moistened his mind, was rightly calling to mind and pondering the practices practiced by bodhisattvas, and he went on toward the land Sea Shore. He called to mind that in a former life he had not cultivated the paying of respect, and on the spot he brought forth the intent to work at it with diligent strength | T10n0279 0422b14 |
| Buddhabhadra T278 | Such were his reverence and his offerings, and he was complete in every vow and in patience; with measureless knowledge he contemplated the ground of the objective realm | T09n0278 0769c26 |
| Prajñā T293 | At that time Sudhana the youth, the teaching of his good friends having moistened his mind, was rightly calling to mind and pondering the practices practiced by bodhisattvas, and went on step by step toward the land Sea Shore. He called to mind that in a former life, passing through many births and deaths, he had not cultivated the paying of respect, and on the spot he brought forth the intent, deeply blaming himself and working at it with diligent strength | T10n0293 0816c24 |
What the variation is fastened to: (a) the sixty has at this passage no text of the nine pairs of 「自憶／復憶」 tr. “he called to mind / and he called to mind again” clause by clause — a search for the graphs 「自憶」 tr. “he called to mind” within this window of the sixty witness gives no hits. Yet its answering text does not begin at the paying of respect: it begins at the hearing of the teaching, 「爾時，善財聞如是等讚善知識諸菩薩行」 tr. “at that time Sudhana, having heard praise such as this of the practices of the bodhisattvas who are good friends” 〔T09n0278 0769c11〕, and passes through the rightly calling to mind and pondering of what bodhisattvas practice and the going step by step toward the land Sea Ravine 〔0769c12〕, the clauses of practice from 「以過去際修身業力，及清淨心」 tr. “by the limit of the past, the power of the deeds of body he had cultivated, and a mind made pure” 〔0769c13〕 onward, and the benefit gained upon making the thought, from 「作是念已，淨心信敬一切菩薩，如世尊想」 tr. “having made this thought, with a pure mind he believed in and revered all bodhisattvas, with the thought of them as World-Honored Ones” 〔0769c19〕 onward, before it comes at last to the 「恭敬供養，具諸願忍」 tr. “reverence and offerings, being complete in every vow and in patience” 〔0769c26〕 of the paying of respect and the contemplating. The absence of the sentence-form of the nine pairs and the presence of the answering narrative, going, practice, and benefit are recorded apart from each other; and a lack of hits across witnesses does not amount to proof that ‘that witness has not this meaning’ — it may be that the rendering abbreviates here, or that the meaning is already gathered into the text before. Recorded without adjudication. (b) the forty at this passage is of nearly the same structure as the eighty, its nine clauses of calling to mind beginning at 「自憶往世，經多生死不修禮敬」 tr. “he called to mind that in former lives, passing through many births and deaths, he had not cultivated the paying of respect” 〔T10n0293 0816c25〕, where 「自憶往世」 tr. “he called to mind that in a former life” occurs once and 「復憶往世」 tr. “and he called to mind that in a former life” eight times, nine pairs as in the eighty; its clause of 「復觀此身」 tr. “he contemplated this body again” reads 「復觀此身，從無始際，常是一切生、老、病、死、恩愛、離別眾苦之本」 tr. “he contemplated this body again, that from the limitless beginning it has constantly been the root of all the many sufferings of birth, aging, sickness, death, love and its bonds, and parting from what is dear” 〔T10n0293 0817a12–a13〕, while the eighty has 「復觀此身是生、老、病、死眾苦之宅」 tr. “he contemplated this body again, that it is the house of the many sufferings of birth, aging, sickness, and death” 〔T10n0279 0422b28〕 — the one making it a 「本」 tr. “root,” the other a 「宅」 tr. “house”; and the forty has besides the two sufferings 「恩愛、離別」 tr. “love and its bonds, and parting from what is dear” and the phrase 「從無始際」 tr. “from the limitless beginning.” Recorded without adjudication.
Clause Two Casting the Five Parts of the Body to the Ground, and Seeing the Dependent Recompense
| Witness | Verbatim | Location |
|---|---|---|
| Śikṣānanda T279 | Sudhana the youth, with reverence such as this, offerings such as this, praise such as this, contemplation such as this, power of vow such as this, calling to mind such as this, and measureless realms of wisdom such as this | T10n0279 0422c15 |
| Prajñā T293 | Sudhana the youth, with reverence such as this, offerings such as this, praise such as this, contemplation such as this, sustaining such as this, power of vow such as this, calling to mind such as this, going along such as this, pondering such as this, and bringing forth such as this, filling everywhere the measureless realms of wisdom | T10n0293 0817b04 |
| Śikṣānanda T279 | Before the great storeyed pavilion Vairocana Adornment Treasury he cast the five parts of his body to the ground, gathered in his thoughts for a while, and pondered and contemplated | T10n0279 0422c17 |
| Prajñā T293 | Before the great storeyed pavilion Vairocana Adornment Treasury he cast the five parts of his body to the ground, reverently paid respect, gathered in his thoughts for a while, and pondered and contemplated | T10n0293 0817b08 |
| Buddhabhadra T278 | At that time Sudhana with the five parts of his body reverently paid respect to that tall and great tower Adorned and Pure Treasury | T09n0278 0769c27 |
What the variation is fastened to: (a) the number of the clauses of 「如是」 tr. “such as this” — seven in the eighty, ten in the forty (which adds the four of sustaining · going along · pondering · bringing forth, and has not the same closing form upon 「無量智慧境界」 tr. “measureless realms of wisdom” with the two graphs 「無量」 tr. “measureless”). (b) the name of the storeyed pavilion — the eighty and the forty alike have 「毘盧遮那莊嚴藏大樓閣」 tr. “the great storeyed pavilion Vairocana Adornment Treasury,” the sixty 「嚴淨藏高大樓觀」 tr. “the tall and great tower Adorned and Pure Treasury.” Fazang, upon the sixty-fascicle witness, says 「林中有樓觀顯耀，名明淨藏。梵本毘盧遮那莊嚴藏」 tr. “within the grove there is a tower shining out, named Bright and Pure Treasury. In the Sanskrit witness it is Vairocana Adornment Treasury” 〔T35n1733 0486b09〕. (c) the sixty has here no text from 「入遍一切處智慧身平等門」 tr. “he entered the gate of the sameness of the wisdom-body that pervades every place” onward, of manifesting his body everywhere before the eleven, but gathers the thought of the three jewels and the field of merit generally under 「作如是念」 tr. “he made a thought such as this” 〔T09n0278 0769c28〕. Recorded without adjudication.
Clause Three The Ten Contemplations of What It Is Equal To, and the Ten Contemplations of Dependent Origination
| Witness | Verbatim | Location |
|---|---|---|
| Śikṣānanda T279 | Equal to space, since it is without bound or measure; equal to the Dharma realm, since it is without obstruction; equal to the real limit, since it pervades everything; equal to the Tathāgatas, since it is without discrimination | T10n0279 0422c26 |
| Buddhabhadra T278 | And again he contemplated equally: it is as space; contemplating equally as the Dharma realm, without obstruction; contemplating equally as the real limit, reaching to every place; contemplating equally as the Tathāgatas, removing every falsity and stained by nothing | T09n0278 0770a02 |
| Prajñā T293 | Equal to space since it is without bound or measure, equal to the Dharma realm since it is without obstruction, equal to the real limit since it pervades everything, equal to the Tathāgatas since it is without discrimination | T10n0293 0817b19 |
| Śikṣānanda T279 | And he knew with certainty that all recompense arises from deeds, that all fruits arise from causes, that all deeds arise from habit, that the arising of all buddhas arises from faith | T10n0279 0423a01 |
| Prajñā T293 | And he knew with certainty, with deep faith and understanding: that thus and thus all recompense arises from deeds, with deep faith and understanding | T10n0293 0817b24 |
| Buddhabhadra T278 | In accord with the causes that are deeds, he undergoes the fruits of recompense; he knows that from a mind of faith perfect awakening is accomplished | T09n0278 0770a06 |
What the variation is fastened to: (a) the sentence-form of the ten contemplations of what it is equal to — the eighty and the forty both have ‘equal to such and such, since such and such’; the sixty in every case adds the one graph 「觀」 tr. “contemplate” and makes it ‘contemplating equally as such and such,’ and under 「等如來」 tr. “equal to the Tathāgatas” has besides the one clause 「除諸虛妄，無所染著」 tr. “removing every falsity and stained by nothing.” (b) the ten contemplations of dependent origination — the forty repeats the four graphs 「甚深信解」 tr. “with deep faith and understanding” beneath every clause, which neither the eighty nor the sixty has; and the sixty further does not list them clause by clause, but makes seven clauses in the form ‘by a certain thing, a certain thing,’ 「因解佛功德，供養諸佛；因恭敬心，出佛化身；因修善根，起諸佛法」 tr. “by understanding the merit and virtue of the buddhas, he makes offerings to the buddhas; by a mind of reverence, the buddhas of transformation come forth; by cultivating roots of good, the dharmas of the buddhas arise” 〔T09n0278 0770a07–a09〕. (c) in the passage of leaving the ten views the sixty has 「捨離有見、諸顛倒惑，謂從自在而生諸法；本有實性，次第而出」 tr. “casting aside the view of existence and the delusions of inversion, namely that dharmas are born from the god of mastery, and that they have a real nature originally and come forth in order” 〔T09n0278 0770a12–a13〕, and does not bring out the views one by one. Fazang, upon the sixty-fascicle witness, glosses these two graspings, saying 「初從自在而生者，是外道執梵天、自在天等生諸法也」 tr. “as for the first, being born from the god of mastery, this is the outsiders’ grasping that Brahmā, the god of mastery, and the rest give birth to dharmas” 〔T35n1733 0487a22〕, and further 「本有實性次第生者，有二釋：一是外道冥諦之中本有其性，後次第出也；二是小乘一切有部，未來藏中先有體性，次第待緣而生也」 tr. “as for having a real nature originally and being born in order, there are two glosses: first, that within the outsiders’ dark principle the nature is there originally and afterward comes forth in order; second, that it is the lesser vehicle’s school of all-exists, in whose store of the future the substance-nature is there beforehand and is born in order as it waits upon conditions” 〔0487a23〕. Recorded without adjudication.
Clause Four The Long Prose Praise of the Storeyed Pavilion
| Witness | Verbatim | Location |
|---|---|---|
| Śikṣānanda T279 | This great storeyed pavilion is the dwelling place of one who understands emptiness, no-mark, and no-wish; is the dwelling place of one who makes no discrimination toward any dharma | T10n0279 0423a22 |
| Buddhabhadra T278 | This is the dwelling place of one who understands emptiness, no-mark, and no-wish; the dwelling place of one who has left falsity behind; one who abides in the Dharma realm | T09n0278 0770a23 |
| Śikṣānanda T279 | Is: though he abides in the four meditations, does not take birth in accord with those meditations; who, though he practices the four measureless minds, yet for the sake of teaching and transforming sentient beings does not take birth in the realm of form | T10n0279 0423c17 |
| Buddhabhadra T278 | One who abides in the four meditations and does not take birth accordingly; one who abides in the four measureless minds and does not take birth in the formless, for the sake of teaching and transforming | T09n0278 0770c02 |
| Śikṣānanda T279 | Though he abides in suchness he does not fall into the real limit; though he expounds all vehicles he does not cast aside the Great Vehicle. This great storeyed pavilion is the dwelling place of one who abides in all such merit and virtue as this | T10n0279 0424a09 |
| Buddhabhadra T278 | One who contemplates the mark of suchness and yet does not make his realization in the dharma of the real limit; one who displays the study of all vehicles and yet does not cast aside the Mahāyāna. Such is this tower, the dwelling place of one who abides in all merit and virtue | T09n0278 0770c18 |
What the variation is fastened to: (a) the difference of sentence-form — the eighty makes every clause in full as ‘is the dwelling place of one who is such and such,’ while the sixty has 「之所住處」 tr. “is the dwelling place of” in full only in its first two clauses and below them mostly abbreviates to ‘one who is such and such,’ the concluding clause having it once more in full (three occurrences within this window, graph for graph), which agrees exactly with Fazang’s judgment 「以初二句具顯，餘竝略之」 tr. “the first two clauses set out the form in full, and the rest are all abbreviated” 〔T35n1733 0487b03〕. (b) the number of the clauses — Fazang, upon the sixty-fascicle witness, says 「就第二念有八十句」 tr. “as to the second, the calling to mind, there are eighty clauses” 〔T35n1733 0487b02〕; in the eighty this passage has 「之所住處」 tr. “is the dwelling place of” fifty-four times graph for graph (the last being the concluding clause). (c) where one is not born by the four measureless minds — the eighty has 「不生色界」 tr. “does not take birth in the realm of form,” the sixty 「不生無色」 tr. “does not take birth in the formless.” (d) the closing — the eighty has 「此大樓閣」 tr. “this great storeyed pavilion,” the sixty 「如此樓觀」 tr. “such is this tower”; the eighty has 「住如是等一切諸功德者」 tr. “one who abides in all such merit and virtue as this,” the sixty 「住一切功德者」 tr. “one who abides in all merit and virtue.” Recorded without adjudication.
Clause Five The First and the Last of the Fifty-Five Verses
| Witness | Verbatim | Location |
|---|---|---|
| Śikṣānanda T279 | This is the honored Kind One, of great compassion and pure knowledge, who benefits the worldly realm, the eldest son of the buddhas within the ground of consecration — the dwelling place of one who has entered the realm of the Tathāgatas | T10n0279 0424a13 |
| Prajñā T293 | This is the honored Kind One, of great compassion and pure knowledge, who benefits the worldly realm, the eldest son of the buddhas within the ground of consecration, who goes along and ponders and enters the realm of the buddhas | T10n0293 0819a20 |
| Buddhabhadra T278 | Abiding in the mind of great kindness, Maitreya the mahāsattva, complete in wondrous merit and virtue, benefiting the flocks of beings | T09n0278 0770c22 |
| Śikṣānanda T279 | Eldest son of the buddhas, honored Kind One of holy virtue! I now reverently pay respect: may you look upon me and call me to mind | T10n0279 0425b05 |
| Prajñā T293 | Eldest son of the buddhas, honored Kind One of holy virtue, I now reverently pay respect: may you look upon me and call me to mind | T10n0293 0820b12 |
| Buddhabhadra T278 | Eldest son of the buddhas, Maitreya of unobstructed practice, I now join my palms and pay respect: I only pray that you be kind and pity me | T09n0278 0772a14 |
What the variation is fastened to: (a) the body of the verses — the eighty and the forty alike have the former part in seven graphs and the latter part in five; the sixty is in five graphs throughout, and the place answering to the seven-graph part is four lines of five graphs (as in the first verse, 「安住大慈心，彌勒摩訶薩」 tr. “abiding in the mind of great kindness, Maitreya the mahāsattva”). (b) the mark at the close of the lines — the eighty and the forty have the former part as 「…之住處」 tr. “… is the dwelling place,” the sixty as 「…安住此法堂」 tr. “… abides in this Dharma hall”; in the latter part the eighty and the forty have 「佛子住於此」 tr. “a son of the buddhas dwells here,” the sixty 「佛子住此堂」 tr. “a son of the buddhas dwells in this hall.” (c) the naming — the eighty and the forty have 「慈氏尊」 tr. “the honored Kind One,” the sixty 「彌勒摩訶薩」 tr. “Maitreya the mahāsattva” and 「彌勒無礙行」 tr. “Maitreya of unobstructed practice.” (d) the fourth line of the first verse — the eighty has 「入如來境之住處」 tr. “the dwelling place of one who has entered the realm of the Tathāgatas,” the forty 「隨順思惟入佛境」 tr. “going along and pondering and entering the realm of the buddhas.” Recorded without adjudication.
Clause Six Essential Lines Within the Verses Differing in All Three Witnesses
| Witness | Verbatim | Location |
|---|---|---|
| Śikṣānanda T279 | He sees sentient beings stricken with the sickness of delusion, and raises up a vast and pitying mind of compassion, and with the medicine of wisdom wipes it all away — this is the dwelling place of the great king of physicians | T10n0279 0424b08 |
| Prajñā T293 | He sees sentient beings stricken with the sickness of delusion, and raises up a vast and pitying mind of compassion, and with the sweet-dew medicine of knowledge wipes it away — this is the dwelling place of the great king of physicians | T10n0293 0819b15 |
| Buddhabhadra T278 | Seeing the bondage and the trouble of sentient beings, he gathers up the medicine of wisdom; he whose mind is compassion, the king of physicians, abides in this Dharma hall | T09n0278 0771a19 |
| Śikṣānanda T279 | Constantly with the eye of great vow and of kindness and compassion he contemplates everywhere all sentient beings, and draws them up out of the sea of the several kinds of existence — this is the dwelling place of the king of golden-winged birds | T10n0279 0424b14 |
| Prajñā T293 | Constantly with the eye of great vow and of kindness and compassion he contemplates everywhere all sentient beings, and draws them up out of the sea of the several kinds of existence — this is the dwelling place of the king of wondrous wings | T10n0293 0819b21 |
| Buddhabhadra T278 | With the eye of kindness and compassion that is the ground of vows, he contemplates the sea and brings sentient beings out; he who is as the golden-winged bird abides in this Dharma hall | T09n0278 0771a25 |
| Śikṣānanda T279 | A son of the buddhas dwells here, and sees within a single dust-mote measureless lands and places of the Way, sentient beings and the several kalpas | T10n0279 0425a20 |
| Prajñā T293 | A son of the buddhas dwells here, and sees within a single atom measureless lands and places of the Way, sentient beings and the several kalpas | T10n0293 0820a27 |
| Buddhabhadra T278 | Within every single dust-mote he sees all the kalpas and lands, the buddhas and their retinues, and every kind of sentient being | T09n0278 0772a02 |
What the variation is fastened to: (a) the third line of the verse of the king of physicians — the eighty has 「以智慧藥悉除滅」 tr. “with the medicine of wisdom he wipes it all away,” the forty 「甘露智藥以除滅」 tr. “with the sweet-dew medicine of knowledge he wipes it away,” the sixty 「積集智慧藥」 tr. “he gathers up the medicine of wisdom.” (b) the name of the golden-winged one — the eighty has 「金翅王」 tr. “the king of golden-winged birds,” the forty 「妙翅王」 tr. “the king of wondrous wings,” the sixty 「如金翅鳥者」 tr. “he who is as the golden-winged bird.” (c) the rendering of the dust-mote — the eighty has 「微塵」 tr. “dust-mote,” the forty 「極微」 tr. “atom” — and in the same passage the next verse of the forty likewise reads 「如一極微內，一切微悉然」 tr. “as it is within a single atom, so it is with all atoms” 〔T10n0293 0820a29〕, where the eighty has 「如一微塵內，一切塵亦然」 tr. “as it is within a single dust-mote, so it is with every dust-mote as well” 〔T10n0279 0425a22〕. (d) further, in the verse of 「離垢人」 tr. “one who has left stain behind,” the eighty has 「了知諸法無依止，本性寂滅同虛空」 tr. “he penetrates that dharmas have no support, and that their original nature is quiescent, the same as space” 〔T10n0279 0424c19〕, the forty 「了性如空平等智，本來寂靜無所依」 tr. “he penetrates the nature as the knowledge of sameness that is like space, originally still and without any support” 〔T10n0293 0819c26〕. Recorded without adjudication.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) Gathering virtue and accomplishing the cause — why this mark is one person only. Chengguan sets up the name of this mark with the 「因」 tr. “cause” as its eye: since by the gathering of the conditions and the entering of the real before he is already settled and fit to become a buddha, what is brought about below is the cause of buddhahood. And so he says:
「自下大文第三慈氏一人，明攝德成因相。前既會緣入實，定堪成佛，故辦一生補處成因之義。」 tr. “From here below is the third great division, the Kind One, one person, making clear the mark of gathering virtue and accomplishing the cause. Since the conditions have already been gathered and the real entered, and he is settled and fit to become a buddha, what is here brought about is the meaning of the cause accomplished by one who is a final-birth bodhisattva.” 〔T35n1735 0955c07–0955c08〕
Where the five aspects are listed together, Chengguan glosses this name again by 「攝法無遺」 tr. “gathering the dharmas with nothing left out”:
「三慈氏一人名攝德成因相，會前二門之德並為證入之因故，故法門名三世不忘念，則攝法無遺。」 tr. “The third, the Kind One, one person, is named the mark of gathering virtue and accomplishing the cause, since the virtues of the two gates before are gathered and made together the cause of realizing and entering, and so the Dharma gate is named the never-forgetting mindfulness of the three times, and thereby it gathers the dharmas with nothing left out.” 〔T35n1735 0918b12〕
(2) Why the humbling and pointing to the superior is lacking — the station is displayed to the utmost. The text of Maitreya, this one person, lacks the humbling of himself and the pointing to the superior, and Chengguan glosses that lack by the station. Of the other friends Chengguan says only 「下諸善友六段之文，多有不具」 tr. “of the passages of the good friends below, six in kind, many are not complete” 〔T35n1735 0952c23〕, while Zhiyan, upon the sixty-fascicle witness, says 「前四十一皆有結有推，後彌勒等無結無推」 tr. “the first forty-one all have a conclusion and a pointing on; Maitreya and those after him have neither conclusion nor pointing on” 〔T35n1732 0091b14〕; the two sayings each have their own compass:
「文唯五段，以補處位極顯彰，闕謙推故。」 tr. “The text is of five passages only, since the station of a final-birth bodhisattva is displayed to the utmost and the humbling and pointing to the superior is therefore lacking.” 〔T35n1735 0955c09〕
(3) The two layers and four items of seeking in accord with the teaching. For the outline of the former half of this section Chengguan opens two layers, the setting forth and the separate giving birth, and beneath the separate giving birth four more:
〔T35n1735 0955c10–0955c12〕「第一依教趣求，中二：初標念前趣後、二「自憶」〔0955c11〕下別生勝念悔往修來。於中四：一觀昔非以行對治。」 tr. “First, seeking in accord with the teaching; within it there are two: first, the setting forth of calling to mind what is before and going on toward what is after; second, from ‘he called to mind’ onward, separately giving birth to surpassing thoughts, repenting of what is past and cultivating what is to come. Within it there are four: first, contemplating the faults of long ago and setting up practices as their antidote.”
For the second, third, and fourth of the four items Chengguan fastens each to the words he takes up from the base text:
〔T35n1735 0955c13–0955c15〕「二「復觀此身」〔0955c13〕下觀其現苦策進當善。諸修行者，願審此倣之。三「作是念時」〔0955c14〕下明觀念之益，益其勝觀。四「如是一切」〔0955c15〕下結益所屬。」 tr. “Second, from ‘he contemplated this body again’ onward, contemplating his present suffering and urging himself on to the good that is to come. All you who cultivate the practice, may you consider this carefully and take it as your model. Third, from ‘at the time he made this thought’ onward, making clear the benefit of that contemplating and calling to mind, which benefits his surpassing contemplation. Fourth, from ‘all of this’ onward, concluding to whom the benefit belongs.”
Among these, the words 「諸修行者，願審此倣之」 tr. “all you who cultivate the practice, may you consider this carefully and take it as your model” are an exhorting aside that Chengguan sets down within the text of his outline, and are not the name of an outline entry.
(4) The judgment of the three divisions of seeing the dependent recompense. The bone of the latter half of this section (from the casting of the five parts of the body to the ground onward) Fazang, upon the sixty-fascicle witness, judges as the three deeds of body · mind · speech:
「初身業遶旋、二意業念觀、三語業偈讚。就第二念有八十句，一一皆舉能住者德歎所住處樓觀。以初二句具顯，餘竝略之。」 tr. “First the deed of body, the circling about; second the deed of mind, the calling to mind and contemplating; third the deed of speech, the praise in verse. As to the second, the calling to mind, there are eighty clauses, and every one of them takes up the virtue of the one able to dwell there and thereby sighs in praise of the tower where he dwells. The first two clauses set out the form in full, and the rest are all abbreviated.” 〔T35n1733 0487b01–0487b03〕
By this judgment, the scripture’s 「合掌圍遶，經無量匝」 tr. “he joined his palms and circled about, passing measureless rounds” belongs to the deed of body, the several clauses of the long prose ‘is the dwelling place of one who is such and such’ belong to the calling to mind that is the deed of mind, and the fifty-five verses belong to the praise that is the deed of speech. Fazang further divides the eighty clauses of the deed of mind into ten:
「於中分十：初約境顯勝」 tr. “Within it there is a division into ten: first, taken as the objective realm, displaying what surpasses” 〔T35n1733 0487b04〕
(5) The matching of the three natures to the contemplation. To the passage of the contemplations of what it is equal to, after the casting of the five parts of the body to the ground, Fazang, upon the sixty-fascicle witness, matches the three natures:
「明等觀樓觀，照三無性法界，初觀圓成性」 tr. “Making clear that in contemplating the tower equally he illumines the Dharma realm of the three non-natures; the first contemplates the perfectly accomplished nature” 〔T35n1733 0487a15〕
「次等觀如如來除妄等，明觀遍計性；後等觀如影等，明觀依他性」 tr. “Next, contemplating equally as the Tathāgatas, removing falsity and the rest, makes clear the contemplating of the imagined nature; after, contemplating equally as a shadow and the rest makes clear the contemplating of the other-dependent nature” 〔T35n1733 0487a16〕
(6) The number of the verses and their outline. The number of the verses of praise that are the deed of speech Fazang reckons plainly upon the sixty-fascicle witness:
「三語業偈讚中有五十五偈」 tr. “Third, within the praise in verse that is the deed of speech there are fifty-five verses” 〔T35n1733 0487b10〕
This passage in the base text has one hundred and ten verse lines, and counted verse by verse it comes likewise to fifty-five; the two numbers agree.
(7) The judgment of the assigning of stations and Chengguan’s explicit judgment upon it. As to the matching of the friends of the last assembly to the stations, Chengguan first records the difference between two houses, then hands down his explicit judgment, and at the last takes the matching of the ancient worthies:
「光統等師皆配地位」 tr. “Guangtong and the other masters all match them to the grounds and stations” 〔T35n1735 0918b03〕
「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 Dharma gates, how should an ordinary mind be barred from practicing and seeking the dharma of good friends? — and so not matching them has its reason. Yet within the absence of graded stations the graded stations are not obstructed, and displaying the stations is the constant rule, so that matching them likewise is no error.” 〔T35n1735 0918b04–0918b07〕
「橫竪無礙，且依古德配為五相」 tr. “The horizontal and the vertical are unobstructed, and for now I follow the ancient worthies in matching them as five aspects” 〔T35n1735 0918b07〕
From this it is known that the matching of the five aspects comes out of the ancient worthies, and that Chengguan carries it on without taking it to be a judgment the scripture text makes of itself. And after the five aspects Chengguan further says 「摩耶、慈氏並入重玄門」 tr. “Māyā and the Kind One alike enter the gate of the mystery upon mystery” 〔T35n1735 0918b20〕.
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)
Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (clause by clause upon the eighty-fascicle witness · principal)
The name of the mark and the reason for its coming: 「自下大文第三慈氏一人，明攝德成因相」 tr. “from here below is the third great division, the Kind One, one person, making clear the mark of gathering virtue and accomplishing the cause” 〔T35n1735 0955c07〕; 「前既會緣入實，定堪成佛，故辦一生補處成因之義」 tr. “since the conditions have already been gathered and the real entered, and he is settled and fit to become a buddha, what is here brought about is the meaning of the cause accomplished by one who is a final-birth bodhisattva” 〔0955c08〕
The outline in five passages, and the lacking of the humbling and pointing to the superior: 「文唯五段，以補處位極顯彰，闕謙推故」 tr. “the text is of five passages only, since the station of a final-birth bodhisattva is displayed to the utmost and the humbling and pointing to the superior is therefore lacking” 〔T35n1735 0955c09〕
The four items of seeking in accord with the teaching: 「一觀昔非以行對治」 tr. “first, contemplating the faults of long ago and setting up practices as their antidote” 〔T35n1735 0955c12〕 · 〔0955c13〕「二「復觀此身」〔0955c13〕下觀其現苦策進當善」 tr. “second, from ‘he contemplated this body again’ onward, contemplating his present suffering and urging himself on to the good that is to come” · 〔0955c14〕「三「作是念時」〔0955c14〕下明觀念之益，益其勝觀」 tr. “third, from ‘at the time he made this thought’ onward, making clear the benefit of that contemplating and calling to mind, which benefits his surpassing contemplation” · 〔0955c15〕「四「如是一切」〔0955c15〕下結益所屬」 tr. “fourth, from ‘all of this’ onward, concluding to whom the benefit belongs”
The exhorting words within the text of the outline: 「諸修行者，願審此倣之」 tr. “all you who cultivate the practice, may you consider this carefully and take it as your model” 〔T35n1735 0955c14〕
The outline and gloss of the passage of seeing the dependent recompense (the latter half of this section · Chengguan’s answering gloss running down to 0956b12): 「先入定申敬、後出定敬讚」 tr. “first, entering concentration and setting forth reverence; after, coming forth from concentration and praising with reverence” 〔T35n1735 0955c18〕 · 「初結前標後、二別顯定用、三總結成益」 tr. “first, concluding what is before and setting forth what is after; second, displaying separately the use of the concentration; third, gathering in general the benefit accomplished” 〔0955c19〕 · 「信願者是定因」 tr. “faith and vow are the cause of the concentration” 〔0955c21〕 · 〔0955c21〕「二「普現」〔0955c21〕下別顯定用，即雙運定慧」 tr. “second, from ‘he manifested everywhere’ onward, displaying separately the use of the concentration, which is the twofold running of concentration and wisdom” · 〔0955c25〕「初了法從緣、次「離於斷」〔0955c25〕下智契無性、三「知一切法如種生芽」〔0955c26〕下會歸中道」 tr. “first, penetrating that dharmas come from conditions; next, from ‘he left behind annihilation’ onward, knowledge according with the absence of own-nature; third, from ‘he knew that all dharmas are as a seed gives birth to a sprout’ onward, gathering and returning to the middle way” · 「此三無礙，即三觀一心」 tr. “these three are unobstructed, which is the one mind of three contemplations” 〔0955c27〕
The three dismissals · the crosswise and lengthwise similes · the ten outlines of the long prose · the outline of the verses: 「知空無生，約理遣法。知不自在，約緣遣法。知願力生，約因遣法」 tr. “knowing that they are empty and without arising dismisses dharmas as to principle; knowing that they are not their own masters dismisses dharmas as to conditions; knowing that they are born of the power of vows dismisses dharmas as to cause” 〔T35n1735 0956a08〕 · 「種芽橫喻萬法，如印生文即豎喻諸法」 tr. “seed and sprout is the crosswise simile for the ten thousand dharmas; as a seal gives birth to a graph is the lengthwise simile for dharmas” 〔0956a14〕 · the Nirvāṇa Sūtra he brings up there reads 「此陰亦滅，彼陰續生。如蠟印印泥，印壞文成」 tr. “this aggregate too ceases, and that aggregate is born in succession — as a wax seal is pressed into clay, the seal is destroyed and the graph is formed” 〔0956a15〕 · 〔0956a18〕「三「善財童子」〔0956a18〕下總結成益。第二「從地而起」〔0956a19〕下出定敬讚」 tr. “third, from ‘Sudhana the youth’ onward, gathering in general the benefit accomplished. Second, from ‘he rose from the ground’ onward, coming forth from concentration and praising with reverence” · 〔0956a20〕「初以身敬繞、次「作是念言」〔0956a20〕下以心敬念、後偈頌中以言敬讚」 tr. “first, circling with reverence by the body; next, from ‘he made a thought such as this, saying’ onward, calling to mind with reverence by the mind; after, within the verses, praising with reverence by speech” · 「於中分十：初約境顯勝」 tr. “within it there are ten divisions: first, displaying its surpassing quality as to the objective realm” 〔0956a23〕 · 「於前九中，除初二及五，餘皆約權實事理雙行」 tr. “of the nine before, apart from the first two and the fifth, all the rest are as to the twofold running of the provisional and the real, of phenomena and of principle” 〔0956b01〕 · 「五十五偈，分二：前三十四偈七言舉德歎處、後二十一偈五言指處明德」 tr. “the fifty-five verses divide into two: the former thirty-four verses, of seven graphs, take up the virtue and sigh in praise of the place; the latter twenty-one verses, of five graphs, point to the place and make the virtue clear” 〔0956b03〕 · 「初有七偈約自利行勝、二有十偈歎利他行勝、三有八偈歎功德勝、四有七偈歎方便勝」 tr. “first there are seven verses as to the surpassing quality of the practice that benefits oneself; second there are ten verses sighing in praise of the surpassing quality of the practice that benefits others; third there are eight verses sighing in praise of the surpassing quality of merit and virtue; fourth there are seven verses sighing in praise of the surpassing quality of skillful means” 〔0956b06〕 · 「初二下化、次二上觀、三有五偈明三昧自在、四有七偈明智慧廣深、五有一偈顯其平等。六有四偈結德申敬求哀請加」 tr. “the first two are the transforming of those below; the next two are the contemplating of what is above; third there are five verses making clear mastery in samādhi; fourth there are seven verses making clear that his knowledge is vast and deep; fifth there is one verse displaying its sameness. Sixth there are four verses that conclude the virtues, set forth reverence, seek his pity, and request his empowerment” 〔0956b10〕
Chengguan’s explicit judgment upon the assigning of stations: 「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 Dharma gates, how should an ordinary mind be barred from practicing and seeking the dharma of good friends? — and so not matching them has its reason. Yet within the absence of graded stations the graded stations are not obstructed, and displaying the stations is the constant rule, so that matching them likewise is no error” 〔T35n1735 0918b04–0918b07〕
The covering of it in the Yanyi chao: 〔T36n1736 0693a18〕「疏「自下大文第三慈氏一人」〔0693a18〕者，先來意」 tr. “as for the Shu’s ‘from here below is the third great division, the Kind One, one person,’ this is first the reason for its coming” · 〔T36n1736 0693a19〕「後「故辦一生」〔0693a19〕下，釋攝德成因之名」 tr. “after, from ‘and so what is brought about is one birth’ onward, it glosses the name of gathering virtue and accomplishing the cause”. The Chao does not separately gloss the scripture text of the four items of seeking in accord with the teaching; below that, however, it does gloss the scripture text of this section’s passage of seeing the dependent recompense — the ten clauses of according with the true source of the Dharma-nature 〔0693a20〕 · the one mind of three contemplations, which it reads as 「初假、次空、後中」 tr. “first the provisional, next the empty, after the middle” 〔0693a27〕 · the Madhyamaka-śāstra it brings up to gloss the view that there is coming and going, 「諸行往來者，常不應往來，無常亦不應，眾生亦復然。」 tr. “as for the going and coming of conditioned things: what is permanent ought not to go and come, and what is impermanent ought not to either; and so likewise with sentient beings.” 〔0693b16〕 · the three dismissals beneath the leaving of the view that grasps at all dharmas, 「初以理遣者，法性空中，法即非法」 tr. “the first, dismissing as to principle: within the emptiness of the Dharma-nature, a dharma is precisely not a dharma” 〔0693b18〕 · seed and sprout as the crosswise simile for the ten thousand dharmas, and 「如印生文竪喻諸法」 tr. “as a seal gives birth to a graph is the lengthwise simile for dharmas” 〔0693c02〕, ending at the passage on sighing in praise of the dwelling pavilion, 「義理宏博、經文浩大，類例可知，故不委釋」 tr. “the meaning and the principle are vast, and the scripture text is immense; the kind and the pattern of it can be known, and so it is not glossed in detail” 〔0693c17〕.
Fazang, Tanxuan ji T35n1733 (the commentary upon the sixty-fascicle Avataṃsaka)
The outline of proceeding to enter in accord with the teaching: 〔T35n1733 0487a07〕「第二「善財聞如是」〔0487a07〕下明依教趣入中，略無敬辭、念法，至後可知」 tr. “second, from ‘Sudhana, having heard such as this’ onward, making clear the proceeding to enter in accord with the teaching; within it the words of respect and the calling of the Dharma to mind are abbreviated and absent, which can be known when one comes to what follows”
The three divisions of seeing, paying respect, and requesting: 〔T35n1733 0487a08〕「第三「以過去際」〔0487a08〕下明見敬申請。於中三：先見、二禮、三請」 tr. “third, from ‘by the limit of the past’ onward, making clear the seeing, paying respect, and requesting. Within it there are three: first the seeing, second the paying of respect, third the requesting”; 「初見中二：先見依報、後見正報」 tr. “within the first, the seeing, there are two: first the seeing of the dependent recompense, after the seeing of the direct recompense” 〔0487a10〕; 「初起勝念、二禮觀察、三遶念讚」 tr. “first the raising of surpassing thoughts, second the paying of respect and contemplating, third the circling, calling to mind, and praising” 〔0487a11〕
The judgment of the contemplation accomplished and the benefit gained: 「明觀成得益，於中二：先總信解，謂觀見無性平等理而不失緣起業果，故云信解也」 tr. “making clear the contemplation accomplished and the benefit gained; within it there are two: first the general faith and understanding, that is, contemplating and seeing the principle of sameness that is the absence of own-nature while not losing the deeds and fruits of dependent arising, and so it says faith and understanding” 〔T35n1733 0487a18〕
The eighty clauses and the fifty-five verses: 「就第二念有八十句」 tr. “as to the second, the calling to mind, there are eighty clauses” 〔T35n1733 0487b02〕 · 「三語業偈讚中有五十五偈」 tr. “third, within the praise in verse that is the deed of speech there are fifty-five verses” 〔0487b10〕
The three conditions in the glossing of Maitreya’s name: 「彌勒者，梵語具言名迷帝隷，此云慈，是其姓也。以姓為名，名曰慈氏。然有三緣：一由本願，謂過去值大慈佛，因則發願，願我成佛亦得斯名」 tr. “as for Maitreya, the Sanskrit in full is Midili, which in this tongue is Kind, and it is his clan-name. Taking the clan-name as his name, he is named the Kind One. Now there are three conditions for it: first, by his original vow — that is, in the past he met a buddha of great kindness and thereupon brought forth the vow, vowing that when he became a buddha he too might gain this title” 〔T35n1733 0486b11–0486b14〕; 〔0486b15〕「二由三昧名，下云「見彌勒，初得慈心三昧」〔0486b15〕，因以為名」 tr. “second, by the name of a samādhi — below it says ‘seeing Maitreya, he first gained the samādhi of the mind of kindness’ — and thereupon it was taken as his name”; 「三就相立名，母懷時有慈心」 tr. “third, the name is set up as to the mark: while he was in his mother’s womb she had a mind of kindness” 〔0486b16〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a differing track of setting forth the Dharma)
The second outline: 〔T36n1739 1006a18〕「第二「爾時善財蒙善知識教潤澤其心正念思惟」〔1006a18〕已下至「皆以信受善知識教之所致爾」〔1006a19〕有三十行經，明善財童子自念往因過惡，自慚悔恨，起恭敬供養親近善知識分」 tr. “second, from ‘at that time Sudhana, having received the teaching of good friends, his mind being moistened by it, was rightly calling to mind and pondering’ down to ‘all of this was brought about only by his having believed and accepted the teaching of good friends,’ there are thirty lines of scripture, the portion making clear that Sudhana the youth called to mind of himself the faults and evils of his causes in the past, was ashamed of himself and repented, and gave rise to reverent offerings and drew near to good friends”
The third outline: 〔T36n1739 1006a22〕「第三「善財童子以如是尊重如是供養」〔1006a22〕已下至「皆從菩薩善巧方便所流出故」〔1006a23〕有三十二行經，明善財童子於樓閣前五體投地，暫時歛念思惟獲益無量分」 tr. “third, from ‘Sudhana the youth, with reverence such as this, offerings such as this’ down to ‘since they all flow forth from the skillful means of bodhisattvas,’ there are thirty-two lines of scripture, the portion making clear that Sudhana the youth cast the five parts of his body to the ground before the storeyed pavilion, gathered in his thoughts for a while, pondered, and gained measureless benefit”
The fourth outline: 〔T36n1739 1006a26〕「第四「善財童子入如是智端心潔念」〔1006a26〕已下至善財說頌，此一段經明善財歎善知識所居樓閣分」 tr. “fourth, from ‘Sudhana the youth entered a knowledge such as this, set his mind straight and made his thought clean’ down to Sudhana’s speaking of the verses, this one passage of scripture is the portion making clear that Sudhana sighs in praise of the storeyed pavilion where the good friend dwells”
In the second and the third of these outlines Tongxuan reckons the scripture by the number of its lines (thirty lines · thirty-two lines); for the fourth he gives no number of lines but says only 「此一段經」 tr. “this one passage of scripture”; and as for the passage of 「自憶」 tr. “he called to mind,” he gathers it generally into the one clause 「自念往因過惡，自慚悔恨」 tr. “he called to mind of himself the faults and evils of his causes in the past, and was ashamed of himself and repented,” without opening the four items separately.
Zhiyan, Souxuan ji T35n1732
The name of the mark: 「明第三攝德成因相，為彌勒是因故也。人名彌勒」 tr. “making clear the third, the mark of gathering virtue and accomplishing the cause, since Maitreya is the cause. The person is named Maitreya” 〔T35n1732 0103a23〕
The outline in three divisions: 「入三世智正念思惟莊嚴法門，有三：初教勸進勝」 tr. “the Dharma gate of the adornment of rightly calling to mind and pondering that enters the knowledge of the three times has three parts: first, the teaching that exhorts him onward to what surpasses” 〔T35n1732 0103a24〕 · 〔0103a25〕「二「爾時善財聞如是等讚」〔0103a25〕下依教趣入」 tr. “second, from ‘at that time Sudhana, having heard praise such as this’ onward, proceeding to enter in accord with the teaching”
Proceeding to enter in accord with the teaching, opened again into eight divisions: 〔T35n1732 0103c05〕「「爾時善財問如是等」〔0103c05〕下，第二依教趣入，中有八：初聞歎知識心生信；二「正念思惟」〔0103c07〕下念前法門；三漸進也；四「以過去際」〔0103c08〕下為見勝境故起大方便；五「善財如是」〔0103c09〕下得大慧眼觀大法境，無辭退文；第六「五體禮敬」〔0103c10〕下見依報相；七「爾時善財讚歎樓觀」〔0103c10〕下見正報相」 tr. “from ‘at that time Sudhana asked such as this’ onward is the second, proceeding to enter in accord with the teaching, within which there are eight: first, hearing the praise of the good friend and giving rise to faith in his mind; second, from ‘rightly calling to mind and pondering’ onward, calling to mind the Dharma gate before; third, going on step by step; fourth, from ‘by the limit of the past’ onward, raising great skillful means for the sake of seeing the surpassing realm; fifth, from ‘Sudhana, thus’ onward, gaining the eye of great wisdom and contemplating the great realm of the Dharma, with no text of taking leave; sixth, from ‘paying respect with the five parts of the body’ onward, seeing the mark of the dependent recompense; seventh, from ‘at that time Sudhana sighed in praise of the tower’ onward, seeing the mark of the direct recompense” — of these this section touches the first six, the seventh and the eighth entering the section that follows.
The five of the sixth passage, and the three layers of seeing the mark of the land: 〔T35n1732 0103c13〕「第六文，有五：初見樓觀敬禮、二「作如是念」〔0103c14〕深察賢聖住處、三「未起間」〔0103c15〕下敬法轉深、四「合掌諦觀」〔0103c15〕下廣歎依正、五以偈頌」 tr. “the sixth passage has five: first, seeing the tower and paying respect; second, ‘he made a thought such as this,’ deeply examining the dwelling place of the worthies and the holy ones; third, from ‘before he had risen’ onward, his reverence for the Dharma turning deeper; fourth, from ‘joining his palms he contemplated closely’ onward, sighing at length in praise of the dependent and the direct recompense; fifth, by the verses” · 〔0103c16〕「第二文有三：初見土相，即恩敬緣；二「又復」〔0103c17〕下泯相入實，即緣實觀；三「深心信解」〔0103c17〕下以實成相」 tr. “the second passage has three: first, seeing the mark of the land, which is the condition of gratitude and reverence; second, from ‘and again’ onward, the marks are effaced and the real is entered, which is the contemplation of conditions as real; third, from ‘with a deep mind he believed and understood’ onward, the real accomplishes the marks”
Two outlines of the fifth, the verses: 「五重頌中有五十五偈，有三：初七頌上樓觀住處、二有四十四頌上第四具德聖所住處、次四結德歎窮」 tr. “within the fifth, the verses, there are fifty-five verses, and there are three: the first seven set in verse the dwelling place of the tower above; second there are forty-four setting in verse the dwelling place of the holy one complete in virtue, the fourth above; next four conclude the virtues and sigh that praise is exhausted” 〔T35n1732 0103c18〕 · 「亦可分五：初一歎彌勒；次三十四舉人德以歎室，此有三十三事；三有十八歎住室利益；四有一恭敬住室人；五有一請求攝授也」 tr. “they may also be divided into five: the first one sighs in praise of Maitreya; the next thirty-four take up the virtue of the person to sigh in praise of the chamber, and in this there are thirty-three matters; third there are eighteen sighing in praise of the benefit of dwelling in the chamber; fourth there is one revering the person who dwells in the chamber; fifth there is one requesting that he be taken in and received” 〔0103c21〕
The words Zhiyan takes up to open his outline, 「爾時善財聞如是等讚」 tr. “at that time Sudhana, having heard praise such as this,” are not of the same form as the base text’s opening clause 「爾時，善財童子聞善知識教」 tr. “at that time Sudhana the youth, having heard the teaching of his good friends”; and the graphs he takes up differ likewise from the opening clause 「自憶」 tr. “he called to mind” that Chengguan takes up and from the 「爾時善財蒙善知識教」 tr. “at that time Sudhana, having received the teaching of good friends” that Tongxuan takes up.
Chengguan’s Explicit Judgment
As for the assigning of stations, Chengguan first records the two sayings, 「光統等師皆配地位」 tr. “Guangtong and the other masters all match them to the grounds and stations” 〔T35n1735 0918b03〕 and the not matching, and then hands down his explicit judgment:
「二皆有理，謂隨一一位具多法門，豈容凡心不得習求善友之法，故不配有理。然無次位中不礙次位，顯位是常規，配亦無失。」 tr. “Both have their reason. That is, since each single station is complete in many Dharma gates, how should an ordinary mind be barred from practicing and seeking the dharma of good friends? — and so not matching them has its reason. Yet within the absence of graded stations the graded stations are not obstructed, and displaying the stations is the constant rule, so that matching them likewise is no error.” 〔T35n1735 0918b04–0918b07〕
What he takes for himself is 「橫竪無礙，且依古德配為五相」 tr. “the horizontal and the vertical are unobstructed, and for now I follow the ancient worthies in matching them as five aspects” 〔T35n1735 0918b07〕.
Recorded Without Adjudication
As for the outline of this section: Chengguan, upon the eighty-fascicle witness, sets up the five aspects of the last assembly, making the Kind One, one person, the third of them, the mark of gathering virtue and accomplishing the cause, and his text opens into five passages, of which this section belongs to the first, 「依教趣求」 tr. “seeking in accord with the teaching,” and within that passage he opens again two layers and four items; Fazang, upon the sixty-fascicle witness, likewise makes a long outline of five aspects — 「長科此文總為五相：一寄位修行相，有四十一人」 tr. “outlining this text at length, in all as five aspects: first, the mark of cultivating practice in an assigned station, which has forty-one persons” 〔T35n1733 0451a27〕 — of which the third reads 「三彌勒一人，明攝德成因相」 tr. “third, Maitreya, one person, making clear the mark of gathering virtue and accomplishing the cause” 〔T35n1733 0451b01〕, the same name as Chengguan’s, and at the head of the Maitreya passage he sets it up again as 「大段第三，彌勒位是攝德成因相知識者」 tr. “the third great division: the station of Maitreya is the good friend of the mark of gathering virtue and accomplishing the cause” 〔T35n1733 0486b04〕; only in outlining the text clause by clause does he not use the items of the five aspects, dividing instead by the two outlines of 「依教趣入」 tr. “proceeding to enter in accord with the teaching” and 「見敬申請」 tr. “seeing, paying respect, and requesting,” and beneath the seeing of the dependent recompense opening the three deeds of body · mind · speech, the eighty clauses of the deed of mind being divided again into ten gates; Zhiyan makes three divisions (the teaching that exhorts him onward to what surpasses · proceeding to enter in accord with the teaching · making clear the realizing of the Dharma realm), and this section belongs to his second, within which he opens eight divisions again (this section touching the first six), the sixth passage opening five more, and the seeing of the mark of the land dividing once more into the three layers of seeing the mark of the land · effacing the marks and entering the real · the real accomplishing the marks; Li Tongxuan does not divide the outline item by item, but sets up the second, third, and fourth passages by the number of the scripture’s lines (the fourth giving no number of lines), and the boundaries he cuts do not fall even with Chengguan’s four items. The bones of the four houses and the number of their divisions all differ. The words taken up to open the outlines differ as well: Chengguan takes up 「自憶」 tr. “he called to mind,” Zhiyan takes up 「爾時善財聞如是等讚」 tr. “at that time Sudhana, having heard praise such as this,” and Tongxuan takes up 「爾時善財蒙善知識教潤澤其心正念思惟」 tr. “at that time Sudhana, having received the teaching of good friends, his mind being moistened by it, was rightly calling to mind and pondering,” and the graphs are not the same one with another. As for the glossing of Maitreya’s name, Fazang transmits three conditions (the original vow · the name of a samādhi · the setting up of the name as to the mark) and the further name 「阿逸多」 tr. “Ayiduo,” while Zhiyan says only 「人名彌勒」 tr. “the person is named Maitreya” and does not gloss the meaning of the name. In the passage of the contemplations of what it is equal to, Fazang matches the three natures to it (the perfectly accomplished · the imagined · the other-dependent), while Chengguan judges it instead as 「雙運定慧」 tr. “the twofold running of concentration and wisdom” 〔T35n1735 0955c22〕 and makes no matching of the three natures, gathering the provisional, the empty, and the middle below it into 「三觀一心」 tr. “the one mind of three contemplations” 〔T35n1735 0955c27〕. These divergent interpretations are all the settled accounts of the ancient worthies, and are recorded.
VII. Cross-Reading and Lineage
For the text of this section, the fastenings of the lineage all turn back directly from the cross-readings the ancient worthies have already carried out:
- Fazang, Huayan jing tanxuan ji T35n1733: the number in 「三語業偈讚中有五十五偈」 tr. “third, within the praise in verse that is the deed of speech there are fifty-five verses” 〔T35n1733 0487b10〕 agrees with the base text of this passage counted verse by verse, and the two places witness to each other.
- Zhiyan, Huayan jing kongmu zhang T45n1870: read through whole, this text has 「彌勒」 tr. “Maitreya” twelve times, all of them loose references belonging to other passages (the meaning of taking birth in a pure land, the lists of fascicle and chapter titles, and the like, as in 「如下彌勒善知識中說」 tr. “as is said below among the good friends, under Maitreya” 〔T45n1870 0549b17〕), and not one of them glosses the text of this section — the name is there, the gloss is not.
- Fazang, Huayan yisheng jiaoyi fenqi zhang T45n1866: read through whole, 「彌勒」 tr. “Maitreya” occurs four times, all of them loose references and not glosses (three being citations of the title of the Maitreyaparipṛcchā-śāstra), of which one reads 「如彌勒告善財言。我當來成正覺時汝當見我」 tr. “as Maitreya said to Sudhana: when in time to come I accomplish perfect awakening, you shall see me” 〔T45n1866 0489c12〕 — these being words from Maitreya’s own mouth, they belong to the passages after this section, and since Maitreya speaks not a word throughout this section they do not belong to its lineage.
- The Shixuan men T45n1868: 「開樓觀門相見彌勒菩薩所行因事至菩提道場」 tr. “the gate of the tower opens and he sees Maitreya the bodhisattva, and the matters of the causes he practiced, on to the site of awakening” 〔T45n1868 0518c09〕 — what is pointed to is what happens after the gate of the tower is opened, and in this section the gate of the tower is not yet opened and Sudhana has not yet seen Maitreya, so this too does not belong to the lineage of this section.
- Fazang, Huayan jing zhigui T45n1871: read through whole, 「彌勒」 tr. “Maitreya” occurs once, in 「就彌勒問疑」 tr. “he went to Maitreya to ask about his doubts” 〔T45n1871 0593b24〕, which belongs to the account of Buddhabhadra going up to the Tuṣita heaven — a loose reference, not a gloss upon this section.
- Chengguan, Fajie xuanjing T45n1883: read through whole, 「彌勒」 tr. “Maitreya” occurs twice, in 「引淨名。淨名彌勒章云。一切眾生皆如也」 tr. “he brings up the Vimalakīrti. The Maitreya chapter of the Vimalakīrti says: all sentient beings are alike suchness” 〔T45n1883 0679a28〕, brought up to make clear the non-obstruction of principle and phenomena — a loose reference, not a gloss upon this section.
- The consciousness-only axis: in the four texts, the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522, a search for 「彌勒」 tr. “Maitreya” gives no hits at all 〔not found〕. In the Yogācārabhūmi T30n1579 the occurrences of 「彌勒」 tr. “Maitreya” mostly belong to the words of attribution at the head of the text and are not the good friend upon whom Sudhana calls; this section is not 〈the Chapter on the Ten Grounds〉, and no separate fastening upon consciousness-only is set up.
- What the commentary itself brings up: within Chengguan’s answering gloss upon this section 〔T35n1735 0955c07–0956b12〕 he brings up the Nirvāṇa Sūtra once, glossing the lengthwise simile of the seal and the graph with 「此陰亦滅，彼陰續生。如蠟印印泥，印壞文成」 tr. “this aggregate too ceases, and that aggregate is born in succession — as a wax seal is pressed into clay, the seal is destroyed and the graph is formed” 〔T35n1735 0956a15〕; and the Chao, glossing the view that there is coming and going, brings up the Madhyamaka-śāstra, 「諸行往來者，常不應往來，無常亦不應，眾生亦復然。」 tr. “as for the going and coming of conditioned things: what is permanent ought not to go and come, and what is impermanent ought not to either; and so likewise with sentient beings.” 〔T36n1736 0693b16〕.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): this section begins 〔T10n0279 0422b14〕 (within fascicle seventy-seven, not at its head) and ends 〔0425b07 前〕. The setting forth of calling to mind what is before and going on toward what is after 0422b14 · the nine clauses of calling his own former lives to mind 0422b15–0422b27 · contemplating his present suffering and urging himself on 0422b28–0422c04 · the benefit of contemplating and calling to mind 0422c04–0422c14 · concluding to whom the benefit belongs 0422c14 · casting the five parts of the body to the ground and seeing the dependent recompense 0422c15–0422c18 · manifesting his body everywhere before the eleven 0422c18–0422c26 · the ten contemplations of what it is equal to 0422c26–0423a01 · the eleven clauses of dependent arising 0423a01–0423a08 · leaving the ten views 0423a08–0423a14 · the four similes of ‘like’ and the four clauses of ‘penetrating’ 0423a14–0423a18 · entering the knowledge, making his thought clean, and paying respect with his head 0423a18–0423a22 · the long prose praise of the storeyed pavilion 0423a22–0424a11 · the opening clause of speaking the verses 0424a11–0424a12 · the fifty-five verses 0424a13–0425b06 (thirty-four verses of seven graphs 0424a13–0424c22 · twenty-one verses of five graphs 0424c23–0425b06). This section is three thousand seven hundred and ninety-one graphs, with one hundred and ten verse lines.
- Buddhabhadra T278 (the Jin rendering, the principal witness collated against): the corresponding passage begins 〔T09n0278 0769c11〕 (having heard praise such as this of the practices of the bodhisattvas who are good friends) and ends before 〔0772a16〕 (〔0772a16〕「爾時，善財讚歎樓觀諸菩薩已」 tr. “at that time Sudhana, having praised the tower and the bodhisattvas,” being the opening clause of the next scene). Hearing the teaching and rejoicing 0769c11–0769c13 · going on toward the land Sea Ravine 0769c13 · the clauses of practice, by the limit of the past the power of the deeds of body and the rest, 0769c13–0769c19 · the benefit gained upon making the thought (believing and revering with a pure mind · leaving the notions of the world · bringing forth bodies of transformation · knowledge and awakening) 0769c19–0769c25 · reverence and offerings, complete in every vow and in patience, 0769c25–0769c27 · paying respect and contemplating 0769c27–0770a02 · contemplating equally 0770a02–0770a06 · the seven clauses of ‘by a certain thing it arises’ 0770a06–0770a12 · casting aside the inverted graspings 0770a12–0770a21 · the long prose praise of the tower 0770a23–0770c20 · the opening clause of speaking the verses 0770c21 · the verses 0770c22–0772a15 (the part of 「安住此法堂」 tr. “abides in this Dharma hall” 0770c22–0771c05 · the part of 「佛子住此堂」 tr. “a son of the buddhas dwells in this hall” 0771c07–0772a11 · the last two verses 0772a12–0772a15). For the former half of this section the sixty has not the sentence-form of the nine pairs of 「自憶／復憶」 tr. “he called to mind / and he called to mind again,” yet the answering text for the hearing of the teaching, the going on, the power of the deeds of body, the believing and revering with a pure mind, and the benefit gained upon making the thought is all there; the lack of the form is not the lack of the meaning.
- Prajñā T293 (the Zhenyuan forty-fascicle witness): the corresponding passage begins 〔T10n0293 0816c24〕 and ends 〔0820b13〕 (0820b21 has already entered the next scene). The nine clauses of calling his own former lives to mind 0816c25–0817a11 (「自憶往世」 tr. “he called to mind that in a former life” once · 「復憶往世」 tr. “and he called to mind that in a former life” eight times, nine pairs as in the eighty) · having pondered thus, giving rise to great joy, and contemplating his present suffering 0817a12–0817a18 · the benefit of contemplating and calling to mind 0817a18–0817b04 · concluding to whom the benefit belongs 0817b04 · casting the five parts of the body to the ground 0817b04–0817b10 · manifesting his body everywhere 0817b10–0817b19 · eleven clauses of what it is equal to 0817b19–0817b24 (beyond the eighty’s ten there is 「無有相應心遷動故」 tr. “it has nothing answering to it, since the mind shifts and moves”) · the ten contemplations of dependent origination (every clause repeating 「甚深信解」 tr. “with deep faith and understanding”) 0817b24–0817c07 · leaving the views 0817c08–0817c14 (beyond the eighty’s ten there is 「離諸邪見，知因果力故」 tr. “leaving every crooked view, since he knows the power of cause and fruit”) · the long prose praise of the storeyed pavilion 0817c26–0819a18 (「之所住處」 tr. “is the dwelling place of” ninety times graph for graph, 「此大樓閣」 tr. “this great storeyed pavilion” heading forty-five of them (the first forty-four clauses and the last, the forty-five in the middle omitting it), and many a clause of the eighty split into several and enlarged, as in 「是能遠離一切相者之所住處；此大樓閣，是能壞散一切妄想者之所住處」 tr. “is the dwelling place of one able to leave every mark far behind; this great storeyed pavilion is the dwelling place of one able to break up and scatter every false imagining” 〔T10n0293 0818a07〕) · the speaking of the verses, from 0819a19 · the fifty-five verses 0819a20–0820b13. The fascicle boundary: fascicle thirty-four ends 〔0820b14〕, fascicle thirty-five begins 〔0820b17〕; the text of this section lies wholly within fascicle thirty-four.
- Chengguan, Huayan jing shu T35n1735: the answering gloss upon this section 0955c07–0956b12 · the general gloss upon the mark of gathering virtue and accomplishing the cause 0955c07–0955c09 · the two layers of seeking in accord with the teaching 0955c10–0955c11 · the four items 0955c12–0955c15 · the beginning of the outline of seeing, paying respect, and inquiring 0955c16 · the three of entering concentration and setting forth reverence 0955c19–0955c20 · faith and vow as the cause of the concentration 0955c21 · the twofold running of concentration and wisdom 0955c22 · the three of the deep contemplation that accords with the Dharma realm 0955c24–0955c27 · the one mind of three contemplations 0955c27 · the separate gloss upon the leaving of the views 0956a01–0956a10 · the three dismissals, as to principle, conditions, and cause 0956a08–0956a10 · the crosswise simile of seed and sprout, the lengthwise simile of seal and graph, and the wax seal of the Nirvāṇa Sūtra 0956a14–0956a16 · gathering in general the benefit accomplished 0956a18 · the three of coming forth from concentration and praising with reverence 0956a19–0956a21 · the long prose divided into ten outlines 0956a23–0956b01 · the judgment of the twofold running of the provisional and the real, of phenomena and of principle 0956b01–0956b02 · the fifty-five verses divided into two 0956b03–0956b04 · the former thirty-four verses divided into four 0956b05–0956b08 · the latter twenty-one verses divided into six 0956b08–0956b12. The five aspects listed together stand separately at 0918b02–0918b23 (the third, the mark of gathering virtue and accomplishing the cause, 0918b12 · the explicit judgment upon the assigning of stations 0918b04–0918b07).
- Chengguan, Yanyi chao T36n1736: the gloss answering to this section is 0693a18–0693c18 (first the reason for its coming 0693a18 · the glossing of the name of gathering virtue and accomplishing the cause 0693a19 · the ten clauses of according with the true source of the Dharma-nature 0693a20–0693a26 · the one mind of three contemplations, 「初假、次空、後中」 tr. “first the provisional, next the empty, after the middle,” 0693a27 · the four matters easily confused in the ten contemplations of dependent origination 0693a29–0693b05 · the brief gloss upon the clauses of leaving the views 0693b05–0693b18 · the Madhyamaka-śāstra brought up to gloss the view that there is coming and going 0693b16 · the three dismissals, as to principle, conditions, and cause, beneath the leaving of the view that grasps at all dharmas 0693b18–0693b21 · the general and the separate gloss upon gathering and returning to the middle way 0693b22–0693b29 · the detailed gloss upon the crosswise simile of seed and sprout, the lengthwise simile of seal and graph, and the wax seal of the Nirvāṇa Sūtra 0693c01–0693c14 · penetrating that the worldly realm is what the mind manifests, which is likewise the contemplation of mind only, 0693c14 · the passage on sighing in praise of the dwelling pavilion, 「義理宏博、經文浩大，類例可知，故不委釋」 tr. “the meaning and the principle are vast, and the scripture text is immense; the kind and the pattern of it can be known, and so it is not glossed in detail,” 0693c17).
- Fazang, Tanxuan ji T35n1733: the marking out of the friend’s name and the glossing of it 0486b09–0486b21 · proceeding to enter in accord with the teaching 0487a07–0487a08 · the three divisions of seeing, paying respect, and requesting 0487a08–0487a13 · the four within the contemplating 0487a14–0487a29 · the three deeds of body, mind, and speech 0487b01–0487b02 · the eighty clauses of the deed of mind divided into ten 0487b02–0487b10 · the fifty-five verses of the deed of speech 0487b10.
- Li Tongxuan, Lun T36n1739: what bears upon this section is 1006a18–1006a28 (the second outline 1006a18 · the third outline 1006a22 · the fourth outline 1006a26).
- Zhiyan, Souxuan ji T35n1732: what bears upon this section is 0103a22–0103a27 together with 0103c05–0103c26 (the mark of gathering virtue and accomplishing the cause 0103a23 · the outline in three divisions 0103a24 · proceeding to enter in accord with the teaching 0103a25 · proceeding to enter in accord with the teaching opened into eight divisions 0103c05–0103c13 · the five divisions of the sixth passage 0103c13–0103c16 · seeing the mark of the land · effacing the marks and entering the real · the real accomplishing the marks 0103c16–0103c18 · the three outlines of the fifth, the verses, 0103c18–0103c20 · the verses as they may also be divided into five 0103c21–0103c24 · the two divisions of the third passage 0103c24–0103c26); his general judgment upon the concluding and the pointing on in the last assembly stands separately at 0091b14–0091b15.
- Variant readings: within the range of T279 covered by this unit, 〔0422b14〕–〔0425b06〕, the Taishō base text carries 16 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0422b18〕復憶往世起諸……喜。復觀（凡170字）【大】｜無此字【聖乙】 · 〔0422c05〕即於一切菩薩……所致耳。（凡177字）【大】｜無此字【聖乙】 · 〔0422c15〕善財童子以如……慧境界，（凡37字）【大】｜無此字【聖乙】 · 〔0422c27〕等實際，遍一……緣轉故。（凡56字）【大】｜無此字【聖乙】 · 〔0423a01〕又決定知一切……善根起，（凡68字）【大】｜無此字【聖乙】 · 〔0423a15〕芽【大】｜牙【聖】 · 〔0423a15〕知質如像故，……所流出故（凡55字）【大】｜無此字【聖乙】 · 〔0423a25〕是知一切眾生……所住處。（凡1252字）【大】｜無此字【聖乙】 · 〔0423c20〕明【大】｜解【宮】 · 〔0424a19〕智慧廣大如虛……之住處。（凡280字）【大】｜無此字【聖乙】 · 〔0424b13〕人【大】｜生【聖】 · 〔0424b26〕修行一切妙行……之住處。（凡84字）【大】｜無此字【聖乙】 · 〔0424c05〕成就總持三昧……之住處。（凡252字）【大】｜無此字【聖乙】 · 〔0425a02〕佛子住於此，……諸趣中。（凡100字）【大】｜無此字【聖乙】 · 〔0425a10〕跏【大】｜加【宋】【元】【明】【聖】 · 〔0425a18〕佛子住於此，……莫能盡。（凡140字）【大】｜無此字【聖乙】.
- Notes of the original printing, recorded for the record: 2 items (notes of the original Taishō printing / CBETA editorial remarks, carrying no
<app>collation and not counted among the Taishō collation notes listed above): 〔0422b18＋〕〔即於…界〕二百十四字－【聖乙】 · 〔0422c15＋〕〔等實…起〕百二十四字－【聖乙】. - A further note upon the variant readings: 2 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0422b14〕聞善【CB】｜善【大】／聞善【明】 · 〔0423a21〕懌【CB】｜澤【大】／懌【流通本】（明註曰澤流通本作懌）.
- A further note upon the variant readings: the interlinear notes have already been stripped and recorded at the layer of the source text.
- Entries not found: the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Jieshenmi jing T16n0676 · the Shidi jing lun T26n1522 — four texts in all, in which, read through whole, a search for 「彌勒」 tr. “Maitreya” gives no hits at all. In the sixty witness within this window a search for 「自憶」 tr. “he called to mind” gives no hits (a lack of the form, not a lack of the meaning). The Huayan jing zhigui T45n1871 has one occurrence · the Fajie xuanjing T45n1883 two · the Huayan yisheng jiaoyi fenqi zhang T45n1866 four · the Huayan jing kongmu zhang T45n1870 twelve, all of them loose references and not glosses upon this section, recorded one by one in the section on cross-reading and lineage and not entered here as not found.