華嚴經 品三十九 入法界品 · 彌勒菩薩（三）正授法界·菩提心功德（攝德成因相）Avataṃsaka Sūtra · Entering the Dharma Realm · Maitreya, Part Three: Directly Conferring the Dharma Realm and the Merit and Virtue of the Mind of Awakening (The Mark of Gathering Virtue and Accomplishing the Cause)
善財走了一百一十位善知識，到彌勒這裡，第一句話是：「我已先發阿耨多羅三藐三菩提心，而我未知菩薩云何學菩薩行？」
已經發了，還是不知道怎麼走。
彌勒沒有先給次第。他先向整個道場的人講這個孩子，講完，經文記了一句：當場有無量百千眾生發了菩提心。
然後才對善財說話，說了一句「善哉善哉」，說了十句「汝獲善利」，接著問了一個「何以故？」——底下兩百多句，全是這一問的答案。
前一批一百一十八句，句句同一個模子：「菩提心者，猶如種子，能生一切諸佛法故」。從種子起，到塔廟止。後一批一百零三喻，換成「譬如……亦復如是」，從藥、寶，一路收在十七個金剛。
中間有一句，是全篇的骨：「因菩提心出生一切諸菩薩行，三世如來從菩提心而出生故。」
兩百多句說盡了，彌勒才回到那個問題：「善男子！如汝所問……汝可入此毘盧遮那莊嚴藏大樓閣中周遍觀察，」
問的是路，先給的是鏡子。
照清楚了手上是什麼，門才開。
且看到此地。
Sudhana has walked through a hundred and ten good friends, and when he comes to Maitreya his first words are these: 「我已先發阿耨多羅三藐三菩提心，而我未知菩薩云何學菩薩行？」 tr. “I have already before this brought forth the mind of anuttarā-samyak-saṃbodhi, and yet I do not know how a bodhisattva is to study the practice of a bodhisattva.”
Already brought forth, and still not knowing how to walk.
Maitreya does not give him the stages first. He speaks instead to the whole company of the place of the Way about this boy; and when he has finished, the scripture records one line: on the spot, measureless hundreds of thousands of sentient beings brought forth the mind of awakening.
Only then does he speak to Sudhana, saying one 「善哉善哉」 tr. “well done, well done,” and ten clauses of 「汝獲善利」 tr. “you have gained a good benefit,” and then asking one 「何以故？」 tr. “and why is this?” — and the two hundred and more clauses that follow are all of them the answer to that one question.
The former set of a hundred and eighteen clauses is cast in one and the same mold, clause after clause: 「菩提心者，猶如種子，能生一切諸佛法故」 tr. “the mind of awakening is like a seed, for it is able to give birth to all the dharmas of the buddhas.” It begins at a seed and ends at a shrine. The latter set of a hundred and three similes changes to 「譬如……亦復如是」 tr. “suppose … so it is also,” running from medicines and jewels and closing at last in seventeen vajras.
In the middle stands one sentence that is the bone of the whole: 「因菩提心出生一切諸菩薩行，三世如來從菩提心而出生故。」 tr. “because the mind of awakening gives birth to every practice of the bodhisattvas, and because the Tathāgatas of the three times are born from the mind of awakening.”
The two hundred and more clauses said out to the end, only then does Maitreya come back to that question: 「善男子！如汝所問……汝可入此毘盧遮那莊嚴藏大樓閣中周遍觀察，」 tr. “good man, as for what you asked … you may enter this great storeyed pavilion Vairocana Adornment Treasury and contemplate it everywhere,”
He asked for the road, and what he was given first was a mirror.
Once it is clear what is in your hands, the door opens.
Let it stand here for now.
〔T10 0428〕 爾時，善財童子合掌恭敬，重白彌勒菩薩摩訶薩言： 「大聖！我已先發阿耨多羅三藐三菩提心，而我未知菩薩云何學菩薩行？云何修菩薩道？ 「大聖！一切如來授尊者記，一生當得阿耨多羅三藐三菩提；若一生當得無上菩提，則已超越一切菩薩所住處，則已出過一切菩薩離生位，則已圓滿一切波羅蜜，則已深入一切諸忍門，則已具足一切菩薩地，則已遊戲一切解脫門，則已成就一切三昧法，則已通達一切菩薩行，則已證得一切陀羅尼辯才，則已於一切菩薩自在中而得自在，則已積集一切菩薩助道法，則已遊戲智慧方便，則已出生大神通智，則已成就一切學處，則已圓滿一切妙行，則已滿足一切大願，則已領受一切佛所記，則已了知一切諸乘門，則已堪受一切如來所護念，則已能攝一切佛菩提，則已能持一切佛法藏，則已能持一切諸佛菩薩祕密藏，則已能於一切菩薩眾中為上首，則已能為破煩惱魔軍大勇將，則已能作出生死曠野大導師，則已能作治諸惑重病大醫王，則已能於一切眾生中為最勝，則已能於一切世主中得自在，則已能於一切聖人中最第一，則已能於一切聲聞、獨覺中最增上，則已能於生死海中為船師，則已能布調伏一切眾生網，則已能觀一切眾生根，則已能攝一切眾生界，則已能守護一切菩薩眾，則已能談議一切菩薩事，則已能往詣一切如來所，則已能住止一切如來會，則已能現身一切眾生前，則已能於一切世法無所染，則已能超越一切魔境界，則已能安住一切佛境界，則已能到一切菩薩無礙境，則已能精勤供養一切佛，則已與一切諸佛法同體性，已繫妙法繒，已受佛灌頂，已住一切智，已能普生一切佛法，已能速踐一切智位。 「大聖！菩薩云何學菩薩行？云何修菩薩道？隨所修學，疾得具足一切佛法，悉能度脫所念眾生，普能成滿所發大願，普能究竟所起諸行，普能安慰一切天人，不負自身，不斷三寶，不虛一切佛菩薩種，能持一切諸佛法眼。如是等事，願皆為說！」 爾時，彌勒菩薩摩訶薩觀察一切道場眾會，指示善財而作是言： 「諸仁者！汝等見此長者子，今於我所問菩薩行諸功德不？諸仁者！此長者子，勇猛精進，志願無雜，深心堅固，恒不退轉；具勝希望，如救頭然，無有厭足；樂善知識，親近供養，處處尋求，承事請法。諸仁者！此長者子，曩於福城受文殊教，展轉南行求善知識，經由一百一十善知識已，然後而來至於我所，未曾暫起一念疲懈。 「諸仁者！此長者子甚為難有，趣向大乘，乘於大慧，發大勇猛，擐大悲甲，以大慈心救護眾生，起大精進波羅蜜行，作大商主護諸眾生，為大法船度諸有海，住於大道，集大法寶，修諸廣大助道之法；如是之人，難可得聞，難可得見，難得親近、同居、共行。何以故？此長者子發心救護一切眾生，令一切眾生，解脫諸苦，超諸惡趣，離諸險難，破無明闇，出生死野，息諸趣輪，度魔境界，不著世法，出欲淤泥，斷貪鞅，解見縛，壞想宅，絕迷道，摧慢幢，拔惑箭，撤睡蓋，裂愛網，滅無明，度有流，離諂幻，淨心垢，斷癡惑，出生死。 〔T10 0429〕 「諸仁者！此長者子，為被四流漂泊者，造大法船；為被見泥沒溺者，立大法橋；為被癡暗昏迷者，然大智燈；為行生死曠野者，開示聖道；為嬰煩惱重病者，調和法藥；為遭生、老、死苦者，飲以甘露，令其安隱；為入貪、恚、癡火者，沃以定水，使得清涼；多憂惱者，慰諭使安；繫有獄者，曉誨令出；入見網者，開以智劍；住界城者，示諸脫門；在險難者，導安隱處；懼結賊者，與無畏法；墮惡趣者，授慈悲手；拘害蘊者，示涅槃城；界蛇所纏，解以聖道；著於六處空聚落者，以智慧光引之令出；住邪濟者，令入正濟；近惡友者，示其善友；樂凡法者，誨以聖法；著生死者，令其趣入一切智城。 「諸仁者！此長者子，恒以此行救護眾生，發菩提心未甞休息，求大乘道曾無懈倦，飲諸法水不生厭足，恒勤積集助道之行，常樂清淨一切法門，修菩薩行不捨精進，成滿諸願善行方便，見善知識情無厭足，事善知識身不疲懈，聞善知識所有教誨常樂順行未曾違逆。 「諸仁者！若有眾生能發阿耨多羅三藐三菩提心，是為希有；若發心已，又能如是精進方便集諸佛法，倍為希有；又能如是求菩薩道，又能如是淨菩薩行，又能如是事善知識，又能如是如救頭然，又能如是順知識教，又能如是堅固修行，又能如是集菩提分，又能如是不求一切名聞利養，又能如是不捨菩薩純一之心，又能如是不樂家宅、不著欲樂、不戀父母親戚知識，但樂追求菩薩伴侶，又能如是不顧身命，唯願勤修一切智道，應知展轉倍更難得。 「諸仁者！餘諸菩薩經於無量百千萬億那由他劫，乃能滿足菩薩願行，乃能親近諸佛菩提；此長者子，於一生內，則能淨佛剎，則能化眾生，則能以智慧深入法界，則能成就諸波羅蜜，則能增廣一切諸行，則能圓滿一切大願，則能超出一切魔業，則能承事一切善友，則能清淨諸菩薩道，則能具足普賢諸行。」 爾時，彌勒菩薩摩訶薩如是稱歎善財童子種種功德，令無量百千眾生發菩提心已，告善財言： 「善哉善哉！善男子！汝為饒益一切世間，汝為救護一切眾生，汝為勤求一切佛法故，發阿耨多羅三藐三菩提心。 「善男子！汝獲善利，汝善得人身，汝善住壽命，汝善值如來出現，汝善見文殊師利大善知識。汝身是善器，為諸善根之所潤澤。汝為白法之所資持，所有解欲悉已清淨，已為諸佛共所護念，已為善友共所攝受。何以故？ 「善男子！菩提心者，猶如種子，能生一切諸佛法故；菩提心者，猶如良田，能長眾生白淨法故；菩提心者，猶如大地，能持一切諸世間故；菩提心者，猶如淨水，能洗一切煩惱垢故；菩提心者，猶如大風，普於世間無所礙故；菩提心者，猶如盛火，能燒一切諸見薪故；菩提心者，猶如淨日，普照一切諸世間故；菩提心者，猶如盛月，諸白淨法悉圓滿故；菩提心者，猶如明燈，能放種種法光明故；菩提心者，猶如淨目，普見一切安危處故；菩提心者，猶如大道，普令得入大智城故；菩提心者，猶如正濟，令其得離諸邪法故；菩提心者，猶如大車，普能運載諸菩薩故；菩提心者，猶如門戶，開示一切菩薩行故；菩提心者，猶如宮殿，安住修習三昧法故；菩提心者，猶如園苑，於中遊戲受法樂故；菩提心者，猶如舍宅，安隱一切諸眾生故；菩提心者，則為所歸，利益一切諸世間故；菩提心者，則為所依，諸菩薩行所依處故；菩提心者，猶如慈父，訓導一切諸菩薩故；菩提心者，猶如慈母，生長一切諸菩薩故；菩提心者，猶如乳母，養育一切諸菩薩故；菩提心者，猶如善友，成益一切諸菩薩故；菩提心者，猶如君主，勝出一切二乘人故；菩提心者，猶如帝王，一切願中得自在故；菩提心者，猶如大海，一切功德悉入中故；菩提心者，如須彌山，於諸眾生心平等故；菩提心者，如鐵圍山，攝持一切諸世間故；菩提心者，猶如雪山，長養一切智慧藥故；菩提心者，猶如香山，出生一切功德香故；菩提心者，猶如虛空，諸妙功德廣無邊故；菩提心者，猶如蓮華，不染一切世間法故；菩提心者，如調慧象，其心善順不獷戾故；菩提心者，如良善馬，遠離一切諸惡性故；菩提心者，如調御師，守護大乘一切法故；菩提心者，猶如良藥，能治一切煩惱病故；菩提心者，猶如坑穽，陷沒一切諸惡法故；菩提心者，猶如金剛，悉能穿徹一切法故；菩提心者，猶如香篋，能貯一切功德香故；菩提心者，猶如妙華，一切世間所樂見故；菩提心者，如白栴檀，除眾欲熱使清涼故；菩提心者，如黑沈香，能熏法界悉周遍故；菩提心者，如善見藥王，能破一切煩惱病故；菩提心者，如毘笈摩藥，能拔一切諸惑箭故；菩提心者，猶如帝釋，一切主中最為尊故；菩提心者，如毘沙門，能斷一切貧窮苦故；菩提心者，如功德天，一切功德所莊嚴故；菩提心者，如莊嚴具，莊嚴一切諸菩薩故；菩提心者，如劫燒火，能燒一切諸有為故；菩提心者，如無生根藥，長養一切諸佛法故；菩提心者，猶如龍珠，能消一切煩惱毒故；菩提心者，如水清珠，能清一切煩惱濁故；菩提心者，如如意珠，周給一切諸貧乏故；菩提心者，如功德瓶，滿足一切眾生心故；菩提心者，如如意樹，能雨一切莊嚴具故；菩提心者，如鵝羽衣，不受一切生死垢故；菩提心者，如白㲲線，從本已來性清淨故；菩提心者，如快利犁，能治一切眾生田故；菩提心者，如那羅延，能摧一切我見敵故；菩提心者，猶如快箭，能破一切諸苦的故；菩提心者，猶如利矛，能穿一切煩惱甲故；菩提心者，猶如堅甲，能護一切如理心故；菩提心者，猶如利刀，能斬一切煩惱首故；菩提心者，猶如利劍，能斷一切憍慢鎧故；菩提心者，如勇將幢，能伏一切諸魔軍故；菩提心者，猶如利鋸，能截一切無明樹故；菩提心者，猶如利斧，能伐一切諸苦樹故；菩提心者，猶如兵仗，能防一切諸苦難故；菩提心者，猶如善手，防護一切諸度身故；菩提心者，猶如好足，安立一切諸功德故；菩提心者，猶如眼藥，滅除一切無明翳故；菩提心者，猶如鉗鑷，能拔一切身見刺故；菩提心者，猶如臥具，息除生死諸勞苦故；菩提心者，如善知識，能解一切生死縛故；菩提心者，如好珍財，能除一切貧窮事故；菩提心者，如大導師，善知菩薩出要道故；菩提心者，猶如伏藏，出功德財無匱乏故；菩提心者，猶如涌泉，生智慧水無窮盡故；菩提心者，猶如明鏡，普現一切法門像故；菩提心者，猶如蓮華，不染一切諸罪垢故；菩提心者，猶如大河，流引一切度攝法故；菩提心者，如大龍王，能雨一切妙法雨故；菩提心者，猶如命根，任持菩薩大悲身故；菩提心者，猶如甘露，能令安住不死界故；菩提心者，猶如大網，普攝一切諸眾生故；菩提心者，猶如羂索，攝取一切所應化故；菩提心者，猶如鉤餌，出有淵中所居者故；菩提心者，如阿伽陀藥，能令無病永安隱故；菩提心者，如除毒藥，悉能消歇貪愛毒故；菩提心者，如善持呪，能除一切顛倒毒故；菩提心者，猶如疾風，能卷一切諸障霧故；菩提心者，如大寶洲，出生一切覺分寶故；菩提心者，如好種性，出生一切白淨法故；菩提心者，猶如住宅，諸功德法所依處故；菩提心者，猶如市肆，菩薩商人貿易處故；菩提心者，如鍊金藥，能治一切煩惱垢故；菩提心者，猶如好蜜，圓滿一切功德味故；菩提心者，猶如正道，令諸菩薩入智城故；菩提心者，猶如好器，能持一切白淨法故；菩提心者，猶如時雨，能滅一切煩惱塵故；菩提心者，則為住處，一切菩薩所住處故；菩提心者，則為壽行，不取聲聞解脫果故；菩提心者，如淨瑠璃，自性明潔無諸垢故；菩提心者，如帝青寶，出過世間二乘智故；菩提心者，如更漏鼓，覺諸眾生煩惱睡故；菩提心者，如清淨水，性本澄潔無垢濁故；菩提心者，如閻浮金，映奪一切有為善故；菩提心者，如大山王，超出一切諸世間故；菩提心者，則為所歸，不拒一切諸來者故；菩提心者，則為義利，能除一切衰惱事故；菩提心者，則為妙寶，能令一切心歡喜故；菩提心者，如大施會，充滿一切眾生心故；菩提心者，則為尊勝，諸眾生心無與等故；菩提心者，猶如伏藏，能攝一切諸佛法故；菩提心者，如因陀羅網，能伏煩惱阿脩羅故；菩提心者，如婆樓那風，能動一切所應化故；菩提心者，如因陀羅火，能燒一切諸惑習故；菩提心者，如佛支提，一切世間應供養故。 〔T10 0430〕 「善男子！菩提心者，成就如是無量功德；舉要言之，應知悉與一切佛法諸功德等。何以故？因菩提心出生一切諸菩薩行，三世如來從菩提心而出生故。是故，善男子！若有發阿耨多羅三藐三菩提心者，則已出生無量功德，普能攝取一切智道。 「善男子！譬如有人，得無畏藥，離五恐怖。何等為五？所謂：火不能燒，毒不能中，刀不能傷，水不能漂，煙不能熏。菩薩摩訶薩亦復如是，得一切智菩提心藥，貪火不燒，瞋毒不中，惑刀不傷，有流不漂，諸覺觀煙不能熏害。 〔T10 0431〕 「善男子！譬如有人，得解脫藥，終無橫難。菩薩摩訶薩亦復如是，得菩提心解脫智藥，永離一切生死橫難。 「善男子！譬如有人，持摩訶應伽藥，毒蛇聞氣，即皆遠去。菩薩摩訶薩亦復如是，持菩提心大應伽藥，一切煩惱諸惡毒蛇，聞其氣者，悉皆散滅。 「善男子！譬如有人，持無勝藥，一切怨敵無能勝者。菩薩摩訶薩亦復如是，持菩提心無能勝藥，悉能降伏一切魔軍。 「善男子！譬如有人，持毘笈摩藥，能令毒箭自然墮落。菩薩摩訶薩亦復如是，持菩提心毘笈摩藥，令貪、恚、癡、諸邪見箭自然墮落。 「善男子！譬如有人，持善見藥，能除一切所有諸病。菩薩摩訶薩亦復如是，持菩提心善見藥王，悉除一切諸煩惱病。 「善男子！如有藥樹，名：珊陀那，有取其皮以塗瘡者，瘡即除愈；然其樹皮，隨取隨生，終不可盡。菩薩摩訶薩從菩提心生一切智樹亦復如是，若有得見而生信者，煩惱業瘡悉得消滅，一切智樹初無所損。 「善男子！如有藥樹，名：無生根，以其力故，增長一切閻浮提樹。菩薩摩訶薩菩提心樹亦復如是，以其力故，增長一切學與無學及諸菩薩所有善法 「善男子！譬如有藥，名：阿藍婆，若用塗身，身之與心咸有堪能。菩薩摩訶薩得菩提心阿藍婆藥亦復如是，令其身心增長善法。 「善男子！譬如有人，得念力藥，凡所聞事憶持不忘。菩薩摩訶薩得菩提心念力妙藥，悉能聞持一切佛法皆無忘失。 「善男子！譬如有藥，名：大蓮華，其有服者住壽一劫。菩薩摩訶薩服菩提心大蓮華藥亦復如是，於無數劫，壽命自在。 「善男子！譬如有人，執翳形藥，人與非人悉不能見。菩薩摩訶薩執菩提心翳形妙藥，一切諸魔不能得見。 「善男子！如海有珠，名：普集眾寶，此珠若在，假使劫火焚燒世間，能令此海減於一滴，無有是處。菩薩摩訶薩菩提心珠亦復如是，住於菩薩大願海中，若常憶持不令退失，能壞菩薩一善根者，終無是處；若退其心，一切善法即皆散滅。 「善男子！如有摩尼，名：大光明，有以此珠瓔珞身者，映蔽一切寶莊嚴具，所有光明悉皆不現。菩薩摩訶薩菩提心寶亦復如是，瓔珞其身，映蔽一切二乘心寶，諸莊嚴具悉無光彩。 「善男子！如水清珠，能清濁水。菩薩摩訶薩菩提心珠亦復如是，能清一切煩惱垢濁。 「善男子！譬如有人，得住水寶，繫其身上，入大海中，不為水害。菩薩摩訶薩亦復如是，得菩提心住水妙寶，入於一切生死海中，終不沈沒。 「善男子！譬如有人，得龍寶珠，持入龍宮，一切龍蛇不能為害。菩薩摩訶薩亦復如是，得菩提心大龍寶珠，入欲界中，煩惱龍蛇不能為害。 「善男子！譬如帝釋，著摩尼冠，映蔽一切諸餘天眾。菩薩摩訶薩亦復如是，著菩提心大願寶冠，超過一切三界眾生。 「善男子！譬如有人，得如意珠，除滅一切貧窮之苦。菩薩摩訶薩亦復如是，得菩提心如意寶珠，遠離一切邪命怖畏。 「善男子！譬如有人，得日精珠，持向日光而生於火。菩薩摩訶薩亦復如是，得菩提心智日寶珠，持向智光而生智火。 「善男子！譬如有人，得月精珠，持向月光而生於水。菩薩摩訶薩亦復如是，得菩提心月精寶珠，持此心珠，鑒迴向光，而生一切善根願水。 「善男子！譬如龍王，首戴如意摩尼寶冠，遠離一切怨敵怖畏。菩薩摩訶薩亦復如是，著菩提心大悲寶冠，遠離一切惡道諸難。 「善男子！如有寶珠，名：一切世間莊嚴藏，若有得者，令其所欲悉得充滿，而此寶珠無所損減。菩提心寶亦復如是，若有得者，令其所願悉得滿足，而菩提心無有損減。 「善男子！如轉輪王，有摩尼寶，置於宮中，放大光明，破一切暗。菩薩摩訶薩亦復如是，以菩提心大摩尼寶，住於欲界，放大智光，悉破諸趣無明黑暗。 「善男子！譬如帝青大摩尼寶，若有為此光明所觸，即同其色。菩薩摩訶薩菩提心寶亦復如是，觀察諸法迴向善根，靡不即同菩提心色。 「善男子！如瑠璃寶，於百千歲處不淨中，不為臭穢之所染著，性本淨故。菩薩摩訶薩菩提心寶亦復如是，於百千劫住欲界中，不為欲界過患所染，猶如法界性清淨故。 「善男子！譬如有寶，名：淨光明，悉能映蔽一切寶色。菩薩摩訶薩菩提心寶亦復如是，悉能映蔽一切凡夫二乘功德。 「善男子！譬如有寶，名為：火焰，悉能除滅一切暗冥。菩薩摩訶薩菩提心寶亦復如是，能滅一切無知暗冥。 「善男子！譬如海中有無價寶，商人採得，船載入城；諸餘摩尼百千萬種，光色、價直無與等者。菩提心寶亦復如是，住於生死大海之中，菩薩摩訶薩乘大願船，深心相續，載之來入解脫城中，二乘功德無能及者。 〔T10 0432〕 「善男子！如有寶珠，名：自在王，處閻浮洲，去日月輪四萬由旬，日月宮中所有莊嚴，其珠影現悉皆具足。菩薩摩訶薩發菩提心淨功德寶亦復如是，住生死中，照法界空，佛智日月一切功德悉於中現。 「善男子！如有寶珠，名：自在王，日月光明所照之處，一切財寶、衣服等物，所有價直悉不能及。菩薩摩訶薩發菩提心自在王寶亦復如是，一切智光所照之處，三世所有天人、二乘漏無漏善一切功德皆不能及。 「善男子！海中有寶，名曰：海藏，普現海中諸莊嚴事。菩薩摩訶薩菩提心寶亦復如是，普能顯現一切智海諸莊嚴事。 「善男子！譬如天上閻浮檀金，唯除心王大摩尼寶，餘無及者。菩薩摩訶薩發菩提心閻浮檀金亦復如是，除一切智心王大寶，餘無及者。 「善男子！譬如有人，善調龍法，於諸龍中而得自在。菩薩摩訶薩亦復如是，得菩提心善調龍法，於諸一切煩惱龍中而得自在。 「善男子！譬如勇士，被執鎧仗，一切怨敵無能降伏。菩薩摩訶薩亦復如是，被執菩提大心鎧仗，一切業惑諸惡怨敵無能屈伏。 「善男子！譬如天上黑栴檀香，若燒一銖，其香普熏小千世界，三千世界滿中珍寶所有價直皆不能及。菩薩摩訶薩菩提心香亦復如是，一念功德普熏法界，聲聞、緣覺一切功德皆所不及。 「善男子！如白栴檀，若以塗身，悉能除滅一切熱惱，令其身心普得清涼；菩薩摩訶薩菩提心香亦復如是，能除一切虛妄、分別、貪、恚、癡等諸惑熱惱，令其具足智慧清涼。 「善男子！如須彌山，若有近者，即同其色。菩薩摩訶薩菩提心山亦復如是，若有近者，悉得同其一切智色。 「善男子！譬如波利質多羅樹，其皮香氣，閻浮提中若婆師迦、若薝蔔迦、若蘇摩那，如是等華所有香氣皆不能及。菩薩摩訶薩菩提心樹亦復如是，所發大願功德之香，一切二乘無漏戒定、智慧解脫、解脫知見諸功德香悉不能及。 「善男子！譬如波利質多羅樹，雖未開華，應知即是無量諸華出生之處。菩薩摩訶薩菩提心樹亦復如是，雖未開發一切智華，應知即是無數天人眾菩提華所生之處。 「善男子！譬如波利質多羅華，一日熏衣，薝蔔迦華、婆利師華、蘇摩那華雖千歲熏亦不能及。菩薩摩訶薩菩提心華亦復如是，一生所熏諸功德香，普徹十方一切佛所，一切二乘無漏功德百千劫熏所不能及。 「善男子！如海島中生椰子樹，根、莖、枝、葉及以華果，一切眾生恒取受用無時暫歇。菩薩摩訶薩菩提心樹亦復如是，始從發起悲願之心，乃至成佛，正法住世，常時利益一切世間無有間歇。 「善男子！如有藥汁，名：訶宅迦，人或得之，以其一兩變千兩銅，悉成真金，非千兩銅能變此藥。菩薩摩訶薩亦復如是，以菩提心迴向智藥，普變一切業惑等法，悉使成於一切智相，非業惑等能變其心。 「善男子！譬如小火，隨所焚燒，其焰轉熾。菩薩摩訶薩菩提心火亦復如是，隨所攀緣，智焰增長。 「善男子！譬如一燈，然百千燈，其本一燈無減無盡。菩薩摩訶薩菩提心燈亦復如是，普然三世諸佛智燈，而其心燈無減無盡。 「善男子！譬如一燈，入於闇室，百千年闇悉能破盡。菩薩摩訶薩菩提心燈亦復如是，入於眾生心室之內，百千萬億不可說劫諸業煩惱、種種闇障悉能除盡。 「善男子！譬如燈炷，隨其大小而發光明；若益膏油，明終不絕。菩薩摩訶薩菩提心燈亦復如是，大願為炷，光照法界；益大悲油，教化眾生，莊嚴國土，施作佛事，無有休息。 「善男子！譬如他化自在天王，冠閻浮檀真金天冠，欲界天子諸莊嚴具皆不能及。菩薩摩訶薩亦復如是，冠菩提心大願天冠，一切凡夫、二乘功德皆不能及。 「善男子！如師子王哮吼之時，師子兒聞皆增勇健，餘獸聞之即皆竄伏。佛師子王菩提心吼應知亦爾，諸菩薩聞增長功德，有所得者聞皆退散。 「善男子！譬如有人，以師子筋而為樂絃；其音既奏，餘絃悉絕。菩薩摩訶薩亦復如是，以如來師子波羅蜜身菩提心筋為法樂絃；其音既奏，一切五欲及以二乘諸功德絃悉皆斷滅。 「善男子！譬如有人，以牛羊等種種諸乳，假使積集盈於大海，以師子乳一滴投中，悉令變壞，直過無礙。菩薩摩訶薩亦復如是，以如來師子菩提心乳，著無量劫業煩惱乳大海之中，悉令壞滅，直過無礙，終不住於二乘解脫。 「善男子！譬如迦陵頻伽鳥，在卵㲉中有大勢力，一切諸鳥所不能及。菩薩摩訶薩亦復如是，於生死㲉發菩提心，所有大悲功德勢力，聲聞、緣覺無能及者。 〔T10 0433〕 「善男子！如金翅鳥王子，初始生時，目則明利，飛則勁捷，一切諸鳥雖久成長無能及者。菩薩摩訶薩亦復如是，發菩提心，為佛王子，智慧清淨，大悲勇猛，一切二乘雖百千劫久修道行所不能及。 「善男子！如有壯夫，手執利矛，刺堅密甲，直過無礙。菩薩摩訶薩亦復如是，執菩提心銛利快矛，刺諸邪見隨眠密甲，悉能穿徹無有障礙。 「善男子！譬如摩訶那伽大力勇士，若奮威怒，於其額上必生瘡疱；瘡若未合，閻浮提中一切人民無能制伏。菩薩摩訶薩亦復如是，若起大悲，必定發於菩提之心；心未捨來，一切世間魔及魔民不能為害。 「善男子！譬如射師有諸弟子，雖未慣習其師技藝，然其智慧、方便、善巧，餘一切人所不能及。菩薩摩訶薩初始發心亦復如是，雖未慣習一切智行，然其所有願、智、解、欲，一切世間凡夫、二乘悉不能及。 「善男子！如人學射，先安其足，後習其法。菩薩摩訶薩亦復如是，欲學如來一切智道，先當安住菩提之心，然後修行一切佛法。 「善男子！譬如幻師，將作幻事，先當起意憶持幻法，然後所作悉得成就。菩薩摩訶薩亦復如是，將起一切諸佛菩薩神通幻事，先當起意發菩提心，然後一切悉得成就。 「善男子！譬如幻術，無色現色。菩薩摩訶薩菩提心相亦復如是，雖無有色，不可覩見，然能普於十方法界示現種種功德莊嚴。 「善男子！譬如貓貍，纔見於鼠，鼠即入穴不敢復出。菩薩摩訶薩發菩提心亦復如是，暫以慧眼觀諸惑業，皆即竄匿不復出生。 「善男子！譬如有人，著閻浮金莊嚴之具，映蔽一切皆如聚墨。菩薩摩訶薩亦復如是，著菩提心莊嚴之具，映蔽一切凡夫二乘功德莊嚴悉無光色。 「善男子！如好磁石，少分之力，即能吸壞諸鐵鉤鎖。菩薩摩訶薩發菩提心亦復如是，若起一念，悉能壞滅一切見欲無明鉤鎖。 「善男子！如有磁石，鐵若見之，即皆散去，無留住者。菩薩摩訶薩發菩提心亦復如是，諸業煩惱、二乘解脫，若暫見之，即皆散滅，亦無住者。 「善男子！譬如有人，善入大海，一切水族無能為害；假使入於摩竭魚口，亦不為彼之所吞噬。菩薩摩訶薩亦復如是，發菩提心入生死海，諸業煩惱不能為害；假使入於聲聞、緣覺實際法中，亦不為其之所留難。 「善男子！譬如有人，飲甘露漿，一切諸物不能為害。菩薩摩訶薩亦復如是，飲菩提心甘露法漿，不墮聲聞、辟支佛地，以具廣大悲願力故。 「善男子！譬如有人，得安繕那藥以塗其目，雖行人間，人所不見。菩薩摩訶薩亦復如是，得菩提心安繕那藥，能以方便入魔境界，一切眾魔所不能見。 「善男子！譬如有人，依附於王，不畏餘人。菩薩摩訶薩亦復如是，依菩提心大勢力王，不畏障、蓋、惡道之難。 「善男子！譬如有人，住於水中，不畏火焚。菩薩摩訶薩亦復如是，住菩提心善根水中，不畏二乘解脫智火。 「善男子！譬如有人，依倚猛將，即不怖畏一切怨敵。菩薩摩訶薩亦復如是，依菩提心勇猛大將，不畏一切惡行怨敵。 「善男子！如釋天王，執金剛杵，摧伏一切阿脩羅眾。菩薩摩訶薩亦復如是，持菩提心金剛之杵，摧伏一切諸魔外道。 「善男子！譬如有人，服延齡藥，長得充健，不老不瘦。菩薩摩訶薩亦復如是，服菩提心延齡之藥，於無數劫修菩薩行，心無疲厭亦無染著。 「善男子！譬如有人，調和藥汁，必當先取好清淨水。菩薩摩訶薩亦復如是，欲修菩薩一切行願，先當發起菩提之心。 「善男子！如人護身，先護命根。菩薩摩訶薩亦復如是，護持佛法，亦當先護菩提之心。 「善男子！譬如有人，命根若斷，不能利益父母、宗親。菩薩摩訶薩亦復如是，捨菩提心，不能利益一切眾生，不能成就諸佛功德。 「善男子！譬如大海，無能壞者。菩提心海亦復如是，諸業煩惱、二乘之心所不能壞。 「善男子！譬如日光，星宿光明不能映蔽。菩提心日亦復如是，一切二乘無漏智光所不能蔽。 「善男子！如王子初生，即為大臣之所尊重，以種性自在故。菩薩摩訶薩亦復如是，於佛法中發菩提心，即為耆宿久修梵行聲聞、緣覺所共尊重，以大悲自在故。 「善男子！譬如王子，年雖幼稚，一切大臣皆悉敬禮。菩薩摩訶薩亦復如是，雖初發心修菩薩行，二乘耆舊皆應敬禮。 「善男子！譬如王子，雖於一切臣佐之中未得自在，已具王相，不與一切諸臣佐等，以生處尊勝故。菩薩摩訶薩亦復如是，雖於一切業煩惱中未得自在，然已具足菩提之相，不與一切二乘齊等，以種性第一故。 「善男子！譬如清淨摩尼妙寶，眼有翳故見為不淨。菩薩摩訶薩菩提心寶亦復如是，無智不信謂為不淨。 〔T10 0434〕 「善男子！譬如有藥，為呪所持，若有眾生見、聞、同住，一切諸病皆得消滅。菩薩摩訶薩菩提心藥亦復如是，一切善根、智慧、方便、菩薩願智共所攝持，若有眾生見、聞、同住、憶念之者，諸煩惱病悉得除滅。 「善男子！譬如有人，常持甘露，其身畢竟不變不壞。菩薩摩訶薩亦復如是，若常憶持菩提心露，令願智身畢竟不壞。 「善男子！如機關木人，若無有楔，身即離散，不能運動。菩薩摩訶薩亦復如是，無菩提心，行即分散，不能成就一切佛法。 「善男子！如轉輪王，有沈香寶，名曰：象藏；若燒此香，王四種兵悉騰虛空。菩薩摩訶薩菩提心香亦復如是，若發此意，即令菩薩一切善根永出三界，行如來智無為空中。 「善男子！譬如金剛，唯從金剛處及金處生，非餘寶處生。菩薩摩訶薩菩提心金剛亦復如是，唯從大悲救護眾生金剛處、一切智智殊勝境界金處而生，非餘眾生善根處生。 「善男子！譬如有樹，名曰：無根，不從根生，而枝、葉、華、果悉皆繁茂。菩薩摩訶薩菩提心樹亦復如是，無根可得，而能長養一切智智神通大願；枝、葉、華、果，扶疎蔭映，普覆世間。 「善男子！譬如金剛，非劣惡器及以破器所能容持，唯除全具上妙之器。菩提心金剛亦復如是，非下劣眾生慳、嫉、破戒、懈怠、妄念、無智器中所能容持，亦非退失殊勝志願、散亂、惡覺眾生器中所能容持，唯除菩薩深心寶器。 「善男子！譬如金剛，能穿眾寶。菩提心金剛亦復如是，悉能穿徹一切法寶。 「善男子！譬如金剛，能壞眾山。菩提心金剛亦復如是，悉能摧壞諸邪見山。 「善男子！譬如金剛，雖破不全，一切眾寶猶不能及。菩提心金剛亦復如是，雖復志劣，少有虧損，猶勝一切二乘功德。 「善男子！譬如金剛，雖有損缺，猶能除滅一切貧窮。菩提心金剛亦復如是，雖有損缺，不進諸行，猶能捨離一切生死。 「善男子！如小金剛，悉能破壞一切諸物。菩提心金剛亦復如是，入少境界，即破一切無知諸惑。 「善男子！譬如金剛，非凡人所得。菩提心金剛亦復如是，非劣意眾生之所能得。 「善男子！譬如金剛，不識寶人不知其能、不得其用。菩提心金剛亦復如是，不知法人不了其能、不得其用。 「善男子！譬如金剛，無能銷滅。菩提心金剛亦復如是，一切諸法無能銷滅。 「善男子！如金剛杵，諸大力人皆不能持，唯除有大那羅延力。菩提之心亦復如是，一切二乘皆不能持，唯除菩薩廣大因緣堅固善力。 「善男子！譬如金剛，一切諸物無能壞者，而能普壞一切諸物，然其體性無所損減。菩提之心亦復如是，普於三世無數劫中，教化眾生，修行苦行，聲聞、緣覺所不能者咸能作之，然其畢竟無有疲厭亦無損壞。 「善男子！譬如金剛，餘不能持，唯金剛地之所能持。菩提之心亦復如是，聲聞、緣覺皆不能持，唯除趣向薩婆若者。 「善男子！如金剛器，無有瑕缺用盛於水，永不滲漏而入於地。菩提心金剛器亦復如是，盛善根水，永不滲漏，令入諸趣。 「善男子！如金剛際，能持大地，不令墜沒。菩提之心亦復如是，能持菩薩一切行願，不令墜沒入於三界。 「善男子！譬如金剛，久處水中，不爛不濕。菩提之心亦復如是，於一切劫，處在生死業惑水中，無壞無變。 「善男子！譬如金剛，一切諸火不能燒然、不能令熱。菩提之心亦復如是，一切生死諸煩惱火不能燒然、不能令熱。 「善男子！譬如三千世界之中金剛座上，能持諸佛坐於道場、降伏諸魔、成等正覺，非是餘座之所能持。菩提心座亦復如是，能持菩薩一切願行、諸波羅蜜、諸忍、諸地、迴向、受記、修集菩提助道之法、供養諸佛、聞法受行，一切餘心所不能持。 「善男子！菩提心者，成就如是無量無邊乃至不可說不可說殊勝功德。若有眾生發阿耨多羅三藐三菩提心，則獲如是勝功德法。是故，善男子！汝獲善利！汝發阿耨多羅三藐三菩提心，求菩薩行，已得如是大功德故。 「善男子！如汝所問：菩薩云何學菩薩行、修菩薩道？善男子！汝可入此毘盧遮那莊嚴藏大樓閣中周遍觀察，則能了知學菩薩行，學已成就無量功德。」
〔卷79〕
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.
善財重白：我已經發過心了，可是還不知道怎麼學
那時候，善財童子合掌恭敬，再一次向彌勒菩薩摩訶薩稟白說：
「大聖！我已經在先前發了阿耨多羅三藐三菩提心（求無上正等正覺之心），可是我還不知道：菩薩要怎麼樣學菩薩之行？要怎麼樣修菩薩之道？
善財歎彌勒之德：一生就要得無上菩提的人，已經是什麼樣
「大聖！一切如來都給尊者授了記，說您一生就當得阿耨多羅三藐三菩提。如果一生就當得無上菩提，那麼您就已經超越了一切菩薩所住的地方，就已經出過了一切菩薩離生之位（離凡夫生之位），就已經圓滿了一切波羅蜜（到彼岸之行），就已經深入了一切諸忍之門，就已經具足了一切菩薩地，就已經遊戲了一切解脫門，就已經成就了一切三昧之法，就已經通達了一切菩薩之行，就已經證得了一切陀羅尼（總持）辯才，就已經在一切菩薩自在之中而得自在，就已經積集了一切菩薩助道之法，就已經遊戲於智慧方便，就已經出生了大神通智，就已經成就了一切學處，就已經圓滿了一切妙行，就已經滿足了一切大願，就已經領受了一切佛所授的記，就已經了知了一切諸乘之門，就已經堪受一切如來的護念，就已經能攝取一切佛的菩提，就已經能持一切佛的法藏，就已經能持一切諸佛菩薩的祕密藏，就已經能在一切菩薩眾之中作上首，就已經能作破煩惱魔軍的大勇將，就已經能作走出生死曠野的大導師，就已經能作醫治諸惑重病的大醫王，就已經能在一切眾生之中為最勝，就已經能在一切世主之中得自在，就已經能在一切聖人之中最第一，就已經能在一切聲聞、獨覺之中最增上，就已經能在生死之海中作船師，就已經能布下調伏一切眾生的網，就已經能觀察一切眾生的根器，就已經能攝受一切眾生界，就已經能守護一切菩薩眾，就已經能談議一切菩薩之事，就已經能往詣一切如來之所，就已經能住止於一切如來之會，就已經能現身在一切眾生之前，就已經能對一切世間之法無所染著，就已經能超越一切魔的境界，就已經能安住一切佛的境界，就已經能到一切菩薩無礙之境，就已經能精勤供養一切佛，就已經與一切諸佛之法同一體性，已經繫上了妙法之繒，已經受了佛的灌頂，已經住在一切智，已經能普遍生出一切佛法，已經能快速踐履一切智之位。
善財結問請說：這些事，都請為我說
「大聖！菩薩要怎麼樣學菩薩之行？要怎麼樣修菩薩之道？隨著所修所學，很快就能具足一切佛法，全都能度脫所憶念的眾生，普遍能成滿所發的大願，普遍能究竟所起的諸行，普遍能安慰一切天人，不辜負自己這一身，不斷絕三寶，不空過一切佛菩薩之種，能夠持住一切諸佛的法眼。像這樣的種種事，願您都為我說！」
彌勒先向眾會指人示眾（澄觀科）：你們看見這位長者子了嗎
那時候，彌勒菩薩摩訶薩觀察一切道場的眾會，指著善財而這樣說：
「諸位仁者！你們看見這位長者子，如今在我這裡問菩薩行的種種功德了嗎？諸位仁者！這位長者子，勇猛精進，志願沒有夾雜，深心堅固，恆常不退轉；他具有殊勝的希望，像救頭上著的火那樣急，沒有厭足；他喜樂善知識，親近供養，處處尋求，承事請法。諸位仁者！這位長者子，從前在福城領受了文殊師利的教誨，輾轉往南而行，尋求善知識，經過了一百一十位善知識之後，這才來到我這裡，中間未曾暫時起過一念的疲懈。
彌勒正讚其德（澄觀科）：這樣的人，難得聽到、難得看見
「諸位仁者！這位長者子非常難有：他趣向大乘，乘於大慧，發起大勇猛，披上大悲的鎧甲，用大慈之心救護眾生，起大精進的波羅蜜行，作大商主護念眾生，作大法船度過諸有之海，安住於大道，積集大法之寶，修習種種廣大的助道之法；像這樣的人，難得聽到，難得看見，難得親近、同居、共行。為什麼呢？這位長者子發心救護一切眾生，令一切眾生解脫諸苦，超出諸惡趣，離開諸險難，破除無明之闇，走出生死之野，止息諸趣之輪，度過魔的境界，不執著世間之法，出離貪欲的淤泥，斬斷貪愛的鞅（駕車的頸繩），解開諸見的縛，壞掉妄想的宅，斷絕迷惑的道，摧倒憍慢的幢，拔出惑亂的箭，撤去睡眠的蓋，裂開愛欲的網，滅掉無明，度過諸有之流，離開諂曲之幻，淨除心上的垢，斷除愚癡之惑，出離生死。
彌勒正讚其德（二）：什麼樣的人，就給他什麼樣的法
「諸位仁者！這位長者子，為被四流（欲流·有流·見流·無明流）漂泊的人，造大法船；為被邪見的泥所沒溺的人，立大法橋；為被愚癡之暗所昏迷的人，燃起大智之燈；為行走在生死曠野的人，開示聖道；為染上煩惱重病的人，調和法藥；為遭受生、老、死苦的人，給他甘露飲，令他安隱；為墮入貪、瞋、癡火的人，澆上定水，使他得到清涼；多憂惱的人，就慰諭使他安穩；被繫在有之獄的人，就曉喻教誨令他出來；落入諸見之網的人，就用智慧之劍為他打開；住在界（十八界）之城的人，就開示諸解脫門；在險難之中的人，就導引到安隱之處；害怕結（煩惱）賊的人，就給他無畏之法；墮在惡趣的人，就伸出慈悲之手；被害人的蘊（五蘊）所拘縛的人，就指示涅槃之城；被界（十八界之毒）蛇所纏的人，就用聖道為他解開；執著在六處（六根）這一座空聚落裡的人，就用智慧之光引他出來；住在邪濟（邪的濟渡）的人，就令他進入正濟；親近惡友的人，就指示他善友；喜樂凡夫之法的人，就用聖法教誨他；執著生死的人，就令他趣入一切智之城。
彌勒正讚其德（三）：他做這些事，沒有停過
「諸位仁者！這位長者子，恆常以這樣的行救護眾生，發菩提心未曾休息，尋求大乘之道不曾懈倦，飲諸法之水不生厭足，恆常勤勉積集助道之行，常常樂於清淨一切法門，修菩薩行不捨精進，成滿諸願、善行方便，見善知識情意上沒有厭足，事奉善知識身體上不覺疲懈，聽聞善知識所有的教誨常常樂於順著行，未曾違逆。
彌勒正讚其德（四）：一層比一層更難得
「諸位仁者！如果有眾生能發阿耨多羅三藐三菩提心，這就是希有；發了心之後，又能像這樣精進方便積集諸佛之法，那就加倍希有；又能像這樣求菩薩道，又能像這樣清淨菩薩行，又能像這樣事奉善知識，又能像這樣如救頭上之火，又能像這樣順著善知識的教，又能像這樣堅固修行，又能像這樣積集菩提分，又能像這樣不求一切名聞利養，又能像這樣不捨菩薩純一之心，又能像這樣不樂住家宅、不執著欲樂、不戀父母親戚知識，只樂於追求菩薩的伴侶，又能像這樣不顧惜身命，只願勤修一切智之道——應當知道，這是輾轉一層比一層更難得。
彌勒正讚其德（五）：別人要多劫，他一生之內就能
「諸位仁者！其餘的諸菩薩要經過無量百千萬億那由他劫，才能滿足菩薩的願行，才能親近諸佛的菩提；這位長者子，在一生之內，就能清淨佛剎，就能教化眾生，就能以智慧深入法界，就能成就諸波羅蜜，就能增廣一切諸行，就能圓滿一切大願，就能超出一切魔業，就能承事一切善友，就能清淨諸菩薩道，就能具足普賢的諸行。」
彌勒轉向善財：善哉善哉
那時候，彌勒菩薩摩訶薩像這樣稱歎了善財童子的種種功德，令無量百千眾生發了菩提心之後，告訴善財說：
「善哉善哉！善男子！你為了饒益一切世間，你為了救護一切眾生，你為了勤求一切佛法的緣故，發了阿耨多羅三藐三菩提心。
汝獲善利：你得的這些好處，是從哪裡來的
「善男子！你獲得了善的利益，你善於得到了人身，你善於住在壽命之中，你善於值遇如來出現，你善於見到文殊師利這位大善知識。你的身是善的法器，被諸善根所潤澤。你被白淨之法所資助扶持，所有的勝解與欲樂都已經清淨，已經被諸佛共同護念，已經被善友共同攝受。為什麼呢？
菩提心之德（一）種性住（光統師配·澄觀科）：種子·良田·大地
「善男子！菩提心，就像種子，因為它能生出一切諸佛之法；菩提心，就像良田，因為它能長養眾生的白淨之法；菩提心，就像大地，因為它能持住一切諸世間。
菩提心之德（二）勝解行住（光統師配·澄觀科）：淨水·大風·盛火·淨日·盛月·明燈
「菩提心，就像清淨的水，因為它能洗掉一切煩惱之垢；菩提心，就像大風，因為它普遍在世間而無所障礙；菩提心，就像熾盛的火，因為它能燒盡一切諸見的薪柴；菩提心，就像清淨的日，因為它普遍照亮一切諸世間；菩提心，就像圓滿的月，因為諸白淨之法都在其中圓滿；菩提心，就像明亮的燈，因為它能放出種種法的光明。
菩提心之德（三）極喜增上住（光統師配·澄觀科）：從淨目到帝王十六句
「菩提心，就像清淨的眼目，因為它普遍看見一切安處與危處；菩提心，就像大道，因為它普遍令人得入大智之城；菩提心，就像正的濟渡，因為它令人得以離開諸邪法；菩提心，就像大車，因為它普遍能運載諸菩薩；菩提心，就像門戶，因為它開示一切菩薩之行；菩提心，就像宮殿，因為它安住修習三昧之法；菩提心，就像園苑，因為在其中遊戲而領受法樂；菩提心，就像舍宅，因為它安隱一切諸眾生；菩提心，就是所歸之處，因為它利益一切諸世間；菩提心，就是所依之處，因為它是諸菩薩行所依的地方；菩提心，就像慈父，因為它訓導一切諸菩薩；菩提心，就像慈母，因為它生長一切諸菩薩；菩提心，就像乳母，因為它養育一切諸菩薩；菩提心，就像善友，因為它成就利益一切諸菩薩；菩提心，就像君主，因為它勝出一切二乘人；菩提心，就像帝王，因為它在一切願之中得自在。
菩提心之德（四）戒增上住（光統師配·澄觀科）：大海·須彌山·鐵圍山·雪山·香山·虛空·蓮華
「菩提心，就像大海，因為一切功德都入在其中；菩提心，像須彌山，因為它對諸眾生心是平等的；菩提心，像鐵圍山，因為它攝持一切諸世間；菩提心，就像雪山，因為它長養一切智慧之藥；菩提心，就像香山，因為它出生一切功德之香；菩提心，就像虛空，因為諸妙功德廣大而無邊；菩提心，就像蓮華，因為它不染著一切世間之法。
菩提心之德（五）增上心住（光統師配·澄觀科）：從調慧象到黑沈香十句
「菩提心，像調伏而有慧的象，因為它的心善於隨順而不獷戾；菩提心，像良善的馬，因為它遠離一切諸惡的性；菩提心，像調御之師，因為它守護大乘一切法；菩提心，就像良藥，因為它能醫治一切煩惱之病；菩提心，就像坑穽（陷坑），因為它陷沒一切諸惡法；菩提心，就像金剛，因為它全都能穿透一切法；菩提心，就像香篋（裝香的箱），因為它能貯存一切功德之香；菩提心，就像妙華，因為一切世間都樂於見到；菩提心，像白栴檀（白檀香），因為它除掉眾人的欲熱而使他清涼；菩提心，像黑沈香，因為它能熏遍法界、全都周遍。
菩提心之德（六）覺分相應增上慧住（光統師配·澄觀科）：從善見藥王到水清珠十句
「菩提心，像善見藥王，因為它能破除一切煩惱之病；菩提心，像毘笈摩藥（拔箭之藥），因為它能拔出一切諸惑的箭；菩提心，就像帝釋，因為它在一切主之中最為尊；菩提心，像毘沙門（北方天王），因為它能斷除一切貧窮之苦；菩提心，像功德天，因為它被一切功德所莊嚴；菩提心，像莊嚴之具，因為它莊嚴一切諸菩薩；菩提心，像劫末所燒的火，因為它能燒盡一切諸有為法；菩提心，像無生根藥，因為它長養一切諸佛之法；菩提心，就像龍珠，因為它能消掉一切煩惱之毒；菩提心，像清水之珠，因為它能澄清一切煩惱的混濁。
菩提心之德（七）諸諦相應增上住（光統師配·澄觀科）：從如意珠到堅甲十句
「菩提心，像如意珠，因為它周濟供給一切諸貧乏的人；菩提心，像功德之瓶，因為它滿足一切眾生的心；菩提心，像如意之樹，因為它能雨下一切莊嚴之具；菩提心，像鵝羽所織的衣，因為它不受一切生死之垢；菩提心，像白㲲之線（白細布之線），因為它從本以來性就清淨；菩提心，像快利的犁，因為它能耕治一切眾生之田；菩提心，像那羅延（大力士），因為它能摧倒一切我見之敵；菩提心，就像快箭，因為它能破除一切諸苦的箭靶；菩提心，就像利矛，因為它能穿透一切煩惱之甲；菩提心，就像堅固的鎧甲，因為它能護持一切如理之心。
菩提心之德（八）緣起流轉止息相應增上住（光統師配·澄觀科）：從利刀到鉗鑷十句
「菩提心，就像利刀，因為它能斬斷一切煩惱之首；菩提心，就像利劍，因為它能斬斷一切憍慢之鎧；菩提心，像勇將的幢，因為它能降伏一切諸魔軍；菩提心，就像利鋸，因為它能鋸斷一切無明之樹；菩提心，就像利斧，因為它能砍伐一切諸苦之樹；菩提心，就像兵仗，因為它能防禦一切諸苦難；菩提心，就像善巧的手，因為它防護一切諸度（波羅蜜）之身；菩提心，就像好的腳，因為它安立一切諸功德；菩提心，就像眼藥，因為它滅除一切無明之翳；菩提心，就像鉗鑷，因為它能拔出一切身見之刺。
菩提心之德（九）無相有功用住（光統師配·澄觀科）：從臥具到大龍王十句
「菩提心，就像臥具，因為它止息生死的種種勞苦；菩提心，像善知識，因為它能解開一切生死之縛；菩提心，像好的珍財，因為它能除掉一切貧窮之事；菩提心，像大導師，因為它善知菩薩出離的要道；菩提心，就像伏藏（埋在地下的寶藏），因為它出生功德之財而無所匱乏；菩提心，就像涌泉，因為它生出智慧之水而無窮盡；菩提心，就像明鏡，因為它普遍現出一切法門之像；菩提心，就像蓮華，因為它不染著一切諸罪之垢；菩提心，就像大河，因為它流引一切度（六度）與攝（四攝）之法；菩提心，像大龍王，因為它能雨下一切妙法之雨。
菩提心之德（十）無相無功用住（光統師配·澄觀科）：從命根到大寶洲十句
「菩提心，就像命根，因為它任持菩薩的大悲之身；菩提心，就像甘露，因為它能令人安住在不死之界；菩提心，就像大網，因為它普遍攝取一切諸眾生；菩提心，就像羂索，因為它攝取一切所應教化的人；菩提心，就像鉤與餌，因為它把住在諸有的深淵裡的人釣出來；菩提心，像阿伽陀藥（普治眾病之藥），因為它能令人無病而永遠安隱；菩提心，像除毒的藥，因為它全都能消歇貪愛之毒；菩提心，像善於持咒的人，因為它能除掉一切顛倒之毒；菩提心，就像疾風，因為它能捲走一切諸障之霧；菩提心，像大寶洲（產寶的海島），因為它出生一切覺分之寶。
菩提心之德（十一）無礙解住（光統師配·澄觀科）：從好種性到壽行十句
「菩提心，像好的種性，因為它出生一切白淨之法；菩提心，就像住宅，因為它是諸功德法所依的地方；菩提心，就像市肆（市集），因為它是菩薩商人貿易的地方；菩提心，像鍊金之藥，因為它能醫治一切煩惱之垢；菩提心，就像好蜜，因為它圓滿一切功德之味；菩提心，就像正道，因為它令諸菩薩入智慧之城；菩提心，就像好的器皿，因為它能持住一切白淨之法；菩提心，就像及時之雨，因為它能滅掉一切煩惱之塵；菩提心，就是住處，因為它是一切菩薩所住的地方；菩提心，就是壽行，因為它不取聲聞的解脫果。
菩提心之德（十二）最上菩薩住（光統師配·澄觀科）：從淨瑠璃到佛支提十六句
「菩提心，像清淨的瑠璃，因為它自性明潔而沒有諸垢；菩提心，像帝青之寶，因為它超出世間二乘之智；菩提心，像更漏之鼓（報時之鼓），因為它警覺諸眾生的煩惱之睡；菩提心，像清淨的水，因為它性本澄潔而沒有垢濁；菩提心，像閻浮金（閻浮檀金），因為它映奪一切有為之善；菩提心，像大山之王，因為它超出一切諸世間；菩提心，就是所歸之處，因為它不拒絕一切前來的人；菩提心，就是義利，因為它能除掉一切衰惱之事；菩提心，就是妙寶，因為它能令一切心生歡喜；菩提心，像大施之會，因為它充滿一切眾生的心；菩提心，就是尊勝，因為諸眾生的心沒有能與它相等的；菩提心，就像伏藏，因為它能攝取一切諸佛之法；菩提心，像因陀羅之網（帝釋之網），因為它能降伏煩惱這個阿脩羅；菩提心，像婆樓那之風（迅猛之風），因為它能鼓動一切所應教化的人；菩提心，像因陀羅之火（帝釋之火），因為它能燒盡一切諸惑的習氣；菩提心，像佛的支提（塔廟），因為一切世間都應當供養。
前一批之總攝：三世如來都從菩提心出生
「善男子！菩提心，成就了像這樣無量的功德；扼要地說，應當知道它全都與一切佛法的諸功德相等。為什麼呢？因為菩提心出生一切諸菩薩之行，三世如來都是從菩提心而出生的緣故。所以，善男子！若有發阿耨多羅三藐三菩提心的人，那就已經出生了無量功德，普遍能攝取一切智之道。
譬喻之批（一）攝十住德（澄觀科）：七個藥的譬喻
「善男子！譬如有人得到了無畏之藥，離開五種恐怖。哪五種呢？就是說：火不能燒他，毒不能中他，刀不能傷他，水不能漂他，煙不能熏他。菩薩摩訶薩也是這樣，得到了一切智菩提心之藥，貪之火燒不到，瞋之毒中不了，惑之刀傷不著，有之流漂不走，種種覺觀之煙不能熏害。
「善男子！譬如有人得到了解脫之藥，終究沒有橫來的災難。菩薩摩訶薩也是這樣，得到了菩提心這解脫智之藥，永遠離開一切生死的橫難。
「善男子！譬如有人持著摩訶應伽之藥，毒蛇聞到氣味，就都遠遠離去。菩薩摩訶薩也是這樣，持著菩提心這大應伽之藥，一切煩惱這些惡毒之蛇，聞到它的氣味的，全都散滅。
「善男子！譬如有人持著無勝之藥，一切怨敵沒有能勝過他的。菩薩摩訶薩也是這樣，持著菩提心這無能勝之藥，全都能降伏一切魔軍。
「善男子！譬如有人持著毘笈摩之藥，能令毒箭自然掉落。菩薩摩訶薩也是這樣，持著菩提心這毘笈摩之藥，令貪、瞋、癡與諸邪見之箭自然掉落。
「善男子！譬如有人持著善見之藥，能除掉一切所有的諸病。菩薩摩訶薩也是這樣，持著菩提心這善見藥王，全都除掉一切諸煩惱之病。
「善男子！如同有一種藥樹，名叫珊陀那，有人取它的皮來塗在瘡上，瘡就痊愈了；而那樹皮，隨取隨生，終究取不盡。菩薩摩訶薩從菩提心生出的一切智之樹也是這樣，若有人見到而生起信心，煩惱與業的瘡就全都消滅，而一切智之樹本身一點也沒有損傷。
譬喻之批（二）攝十行德（澄觀科）：從無生根到龍寶珠十喻
「善男子！如同有一種藥樹，名叫無生根，因它的力量的緣故，增長一切閻浮提之樹。菩薩摩訶薩的菩提心之樹也是這樣，因它的力量的緣故，增長一切有學與無學以及諸菩薩所有的善法。
「善男子！譬如有一種藥，名叫阿藍婆，若用來塗身，身與心都有了堪能。菩薩摩訶薩得到菩提心這阿藍婆之藥也是這樣，令他的身心增長善法。
「善男子！譬如有人得到了念力之藥，凡是所聽聞的事都憶持不忘。菩薩摩訶薩得到菩提心這念力妙藥，全都能聽聞受持一切佛法而都沒有忘失。
「善男子！譬如有一種藥，名叫大蓮華，凡有服食的人住壽一劫。菩薩摩訶薩服菩提心這大蓮華之藥也是這樣，在無數劫中，壽命自在。
「善男子！譬如有人拿著翳形之藥（隱形之藥），人與非人都不能看見他。菩薩摩訶薩拿著菩提心這翳形妙藥，一切諸魔都不能看見。
「善男子！如同海中有一顆珠，名叫普集眾寶，這顆珠若在，即使劫火焚燒世間，要令這海減少一滴，也沒有這回事。菩薩摩訶薩的菩提心之珠也是這樣，住在菩薩的大願海之中，若能常常憶持而不令它退失，要壞掉菩薩的一分善根，終究沒有這回事；若退失了他的心，一切善法就都散滅了。
「善男子！如同有一顆摩尼，名叫大光明，有人用這顆珠作瓔珞掛在身上，就映蔽了一切寶的莊嚴之具，它們所有的光明全都不現。菩薩摩訶薩的菩提心之寶也是這樣，用它作瓔珞掛在身上，就映蔽了一切二乘的心寶，諸莊嚴之具全都沒有了光彩。
「善男子！如同清水之珠，能澄清濁水。菩薩摩訶薩的菩提心之珠也是這樣，能澄清一切煩惱的垢濁。
「善男子！譬如有人得到了住水之寶，繫在他身上，進入大海之中，不被水所害。菩薩摩訶薩也是這樣，得到菩提心這住水妙寶，進入一切生死海中，終究不會沈沒。
「善男子！譬如有人得到了龍寶之珠，持著進入龍宮，一切龍蛇不能加害。菩薩摩訶薩也是這樣，得到菩提心這大龍寶珠，進入欲界之中，煩惱這些龍蛇不能加害。
譬喻之批（三）攝十迴向德（澄觀科）：從帝釋摩尼冠到瑠璃寶九喻
「善男子！譬如帝釋戴著摩尼之冠，映蔽了一切其餘的天眾。菩薩摩訶薩也是這樣，戴著菩提心這大願寶冠，超過一切三界的眾生。
「善男子！譬如有人得到了如意之珠，除滅一切貧窮之苦。菩薩摩訶薩也是這樣，得到菩提心這如意寶珠，遠離一切邪命的怖畏。
「善男子！譬如有人得到了日精之珠，拿著向著日光就生出火來。菩薩摩訶薩也是這樣，得到菩提心這智日寶珠，拿著向著智慧之光就生出智慧之火。
「善男子！譬如有人得到了月精之珠，拿著向著月光就生出水來。菩薩摩訶薩也是這樣，得到菩提心這月精寶珠，持著這顆心珠，映照迴向之光，就生出一切善根的願水。
「善男子！譬如龍王，頭上戴著如意摩尼寶冠，遠離一切怨敵的怖畏。菩薩摩訶薩也是這樣，戴著菩提心這大悲寶冠，遠離一切惡道的諸難。
「善男子！如同有一顆寶珠，名叫一切世間莊嚴藏，若有人得到它，令他所想要的都得到充滿，而這顆寶珠沒有一點損減。菩提心之寶也是這樣，若有人得到它，令他所願的都得到滿足，而菩提心沒有損減。
「善男子！如同轉輪王有一顆摩尼寶，安置在宮中，放出大光明，破除一切暗。菩薩摩訶薩也是這樣，用菩提心這大摩尼寶，住在欲界，放出大智之光，全都破除諸趣的無明黑暗。
「善男子！譬如帝青大摩尼寶，若有東西被這光明所觸到，就同它一個顏色。菩薩摩訶薩的菩提心之寶也是這樣，觀察諸法而迴向善根，沒有不就同菩提心之色的。
「善男子！如同瑠璃之寶，在百千年之中處在不淨之中，不被臭穢所染著，因為性本清淨的緣故。菩薩摩訶薩的菩提心之寶也是這樣，在百千劫中住在欲界之內，不被欲界的過患所染，就像法界之性清淨的緣故。
譬喻之批（四之一）攝初地德（澄觀科）：淨光明·火焰·無價寶·自在王四喻
「善男子！譬如有一種寶，名叫淨光明，全都能映蔽一切寶的顏色。菩薩摩訶薩的菩提心之寶也是這樣，全都能映蔽一切凡夫與二乘的功德。
「善男子！譬如有一種寶，名叫火焰，全都能除滅一切暗冥。菩薩摩訶薩的菩提心之寶也是這樣，能滅掉一切無知的暗冥。
「善男子！譬如海中有一顆無價之寶，商人採得了，用船載進城裡；其餘的摩尼百千萬種，光色與價值沒有能相等的。菩提心之寶也是這樣，住在生死大海之中，菩薩摩訶薩乘著大願之船，深心相續，把它載進解脫城中，二乘的功德沒有能及得上的。
「善男子！如同有一顆寶珠，名叫自在王，處在閻浮洲，距離日月之輪四萬由旬，日月宮中所有的莊嚴，這顆珠的影中都現出來，全都具足。菩薩摩訶薩發菩提心這淨功德之寶也是這樣，住在生死之中，照見法界之空，佛智這日月的一切功德全都在其中現出。
譬喻之批（四之二）攝二地德（澄觀科）：自在王·海藏·閻浮檀金三喻
「善男子！如同有一顆寶珠，名叫自在王，日月光明所照到的地方，一切財寶、衣服等物，它們所有的價值都及不上。菩薩摩訶薩發菩提心這自在王之寶也是這樣，一切智之光所照到的地方，三世所有天人、二乘的有漏無漏之善的一切功德都及不上。
「善男子！海中有一種寶，名叫海藏，普遍現出海中的諸莊嚴之事。菩薩摩訶薩的菩提心之寶也是這樣，普遍能顯現一切智海的諸莊嚴之事。
「善男子！譬如天上的閻浮檀金，除了心王大摩尼寶之外，其餘的都及不上。菩薩摩訶薩發菩提心這閻浮檀金也是這樣，除了一切智這心王大寶之外，其餘的都及不上。
譬喻之批（四之三）攝三地德（澄觀科）：善調龍法·勇士鎧仗·黑栴檀·白栴檀四喻
「善男子！譬如有人善於調龍之法，在諸龍之中而得自在。菩薩摩訶薩也是這樣，得到菩提心這善調龍之法，在一切煩惱這些龍之中而得自在。
「善男子！譬如勇士，披戴執持著鎧甲兵仗，一切怨敵沒有能降伏他的。菩薩摩訶薩也是這樣，披戴執持著菩提大心這鎧甲兵仗，一切業惑這些惡的怨敵沒有能屈伏他的。
「善男子！譬如天上的黑栴檀香，若燒一銖，它的香普遍熏遍小千世界，三千世界滿中的珍寶所有的價值都及不上。菩薩摩訶薩的菩提心之香也是這樣，一念的功德普遍熏遍法界，聲聞、緣覺的一切功德都及不上。
「善男子！如同白栴檀，若用來塗身，全都能除滅一切熱惱，令他身心普遍得到清涼；菩薩摩訶薩的菩提心之香也是這樣，能除掉一切虛妄、分別、貪、瞋、癡等諸惑的熱惱，令他具足智慧的清涼。
譬喻之批（四之四）攝四地德（澄觀科）：須彌山·波利質多羅三喻共四喻
「善男子！如同須彌山，若有靠近它的，就同它一個顏色。菩薩摩訶薩的菩提心之山也是這樣，若有靠近它的，全都得到同它一切智之色。
「善男子！譬如波利質多羅樹，它的皮的香氣，閻浮提中像婆師迦、像薝蔔迦、像蘇摩那，這些華所有的香氣都及不上。菩薩摩訶薩的菩提心之樹也是這樣，所發大願的功德之香，一切二乘的無漏戒、定、智慧、解脫、解脫知見的諸功德之香全都及不上。
「善男子！譬如波利質多羅樹，雖然還沒有開華，應當知道它就是無量諸華出生的地方。菩薩摩訶薩的菩提心之樹也是這樣，雖然還沒有開出一切智之華，應當知道它就是無數天人眾的菩提之華所生的地方。
「善男子！譬如波利質多羅之華，一日熏衣，薝蔔迦華、婆利師華、蘇摩那華雖然熏了千年也及不上。菩薩摩訶薩的菩提心之華也是這樣，一生所熏的諸功德之香，普遍透徹十方一切佛所，一切二乘的無漏功德百千劫的熏習都及不上。
譬喻之批（四之五）攝五地德（澄觀科）：椰子樹·訶宅迦·小火·一燈四喻
「善男子！如同海島中所生的椰子樹，根、莖、枝、葉以及華果，一切眾生恆常取來受用而沒有一時停歇。菩薩摩訶薩的菩提心之樹也是這樣，從發起悲願之心開始，一直到成佛、正法住世，常時利益一切世間而沒有間歇。
「善男子！如同有一種藥汁，名叫訶宅迦，人若得到它，用它一兩去變千兩銅，全都變成真金，而不是千兩銅能變這藥。菩薩摩訶薩也是這樣，用菩提心這迴向智之藥，普遍轉變一切業惑等法，全都使它們成為一切智之相，而不是業惑等能轉變他的心。
「善男子！譬如小火，隨著所焚燒的東西，它的火焰轉更熾盛。菩薩摩訶薩的菩提心之火也是這樣，隨著所攀緣的境，智慧之焰增長。
「善男子！譬如一盞燈，點燃百千盞燈，它本來這一盞燈沒有減少也沒有窮盡。菩薩摩訶薩的菩提心之燈也是這樣，普遍點燃三世諸佛的智慧之燈，而他的心燈沒有減少也沒有窮盡。
譬喻之批（四之六）攝六地德（澄觀科）：一燈入闇室·燈炷·他化天王·師子三喻共六喻
「善男子！譬如一盞燈進入暗室，百千年的暗全都能破盡。菩薩摩訶薩的菩提心之燈也是這樣，進入眾生心室之內，百千萬億不可說劫的諸業煩惱、種種暗障全都能除盡。
「善男子！譬如燈炷，隨著它的大小而發出光明；若添上膏油，光明終究不會斷絕。菩薩摩訶薩的菩提心之燈也是這樣，以大願為燈炷，光照法界；添上大悲之油，教化眾生，莊嚴國土，施作佛事，沒有休息。
「善男子！譬如他化自在天王，戴著閻浮檀真金的天冠，欲界天子的諸莊嚴之具都及不上。菩薩摩訶薩也是這樣，戴著菩提心這大願天冠，一切凡夫、二乘的功德都及不上。
「善男子！如同師子王哮吼的時候，師子之兒聽到了都增加勇健，其餘的獸聽到了就都竄伏。佛這師子王的菩提心之吼，應當知道也是這樣，諸菩薩聽到了增長功德，有所得的人聽到了都退散。
「善男子！譬如有人用師子之筋作為樂器之絃；它的音一奏出來，其餘的絃全都斷了。菩薩摩訶薩也是這樣，用如來師子波羅蜜之身的菩提心之筋作為法樂之絃；它的音一奏出來，一切五欲以及二乘的諸功德之絃全都斷滅。
「善男子！譬如有人用牛羊等種種諸乳，即使積集起來盈滿大海，用師子之乳一滴投入其中，全都令它變壞，直接穿過而無所障礙。菩薩摩訶薩也是這樣，用如來師子這菩提心之乳，放進無量劫的業煩惱這乳的大海之中，全都令它壞滅，直接穿過而無所障礙，終究不住在二乘的解脫上。
譬喻之批（四之七）攝七地德（澄觀科）：迦陵頻伽·金翅鳥王子·壯夫利矛·摩訶那伽·射師弟子五喻
「善男子！譬如迦陵頻伽鳥，在卵殼之中就有大勢力，一切諸鳥所不能及。菩薩摩訶薩也是這樣，在生死這卵殼之中發菩提心，所有大悲功德的勢力，聲聞、緣覺沒有能及得上的。
「善男子！如同金翅鳥王之子，最初生下來的時候，眼目就明利，飛行就勁捷，一切諸鳥雖然長久成長也沒有能及得上的。菩薩摩訶薩也是這樣，發菩提心，作佛的王子，智慧清淨，大悲勇猛，一切二乘雖然百千劫長久修習道行也不能及。
「善男子！如同有壯夫，手中執著利矛，刺堅密的鎧甲，直接穿過而無所障礙。菩薩摩訶薩也是這樣，執著菩提心這銛利快矛，刺諸邪見隨眠這密甲，全都能穿透而沒有障礙。
「善男子！譬如摩訶那伽這大力勇士，若奮起威怒，在他的額上必定生出瘡疱；瘡若還沒有合，閻浮提中一切人民沒有能制伏他的。菩薩摩訶薩也是這樣，若起大悲，必定發起菩提之心；這心還沒有捨掉以來，一切世間的魔以及魔民不能加害。
「善男子！譬如射師有諸弟子，雖然還沒有慣習他們師父的技藝，可是他們的智慧、方便、善巧，其餘的一切人所不能及。菩薩摩訶薩最初發心也是這樣，雖然還沒有慣習一切智之行，可是他所有的願、智、解、欲，一切世間的凡夫、二乘全都不能及。
譬喻之批（四之八）攝八地德（澄觀科）：從如人學射到釋天王金剛杵十四喻
「善男子！如同人學射，先安好他的腳，後習他的法。菩薩摩訶薩也是這樣，要學如來的一切智之道，先當安住在菩提之心，然後修行一切佛法。
「善男子！譬如幻師將要作幻事，先當起意憶持幻法，然後所作的全都得以成就。菩薩摩訶薩也是這樣，將要起一切諸佛菩薩的神通幻事，先當起意發菩提心，然後一切全都得以成就。
「善男子！譬如幻術，沒有顏色而現出顏色。菩薩摩訶薩的菩提心之相也是這樣，雖然沒有顏色、不可看見，然而能普遍在十方法界示現種種功德莊嚴。
「善男子！譬如貓貍，才看見老鼠，老鼠就鑽進洞裡不敢再出來。菩薩摩訶薩發菩提心也是這樣，暫時用慧眼觀看諸惑業，它們就都竄匿而不再出生。
「善男子！譬如有人戴著閻浮金的莊嚴之具，映蔽一切都像一堆墨。菩薩摩訶薩也是這樣，戴著菩提心的莊嚴之具，映蔽一切凡夫二乘的功德莊嚴，全都沒有了光色。
「善男子！如同好的磁石，一分的力量，就能吸壞諸鐵的鉤鎖。菩薩摩訶薩發菩提心也是這樣，若起一念，全都能壞滅一切見與欲這無明的鉤鎖。
「善男子！如同有磁石，鐵若看見了它，就都散去，沒有留住的。菩薩摩訶薩發菩提心也是這樣，諸業煩惱、二乘的解脫，若暫時見到了它，就都散滅，也沒有留住的。
「善男子！譬如有人善於入大海，一切水族沒有能加害的；即使進到摩竭魚的口中，也不被牠所吞噬。菩薩摩訶薩也是這樣，發菩提心進入生死之海，諸業煩惱不能加害；即使進入聲聞、緣覺的實際法中，也不被它所留難。
「善男子！譬如有人飲了甘露之漿，一切諸物不能加害。菩薩摩訶薩也是這樣，飲了菩提心這甘露法漿，不墮入聲聞、辟支佛之地，因為具有廣大悲願之力的緣故。
「善男子！譬如有人得到安繕那藥，用來塗他的眼，雖然行走在人間，人卻看不見。菩薩摩訶薩也是這樣，得到菩提心這安繕那藥，能用方便進入魔的境界，一切眾魔所不能看見。
「善男子！譬如有人依附於王，就不畏懼其餘的人。菩薩摩訶薩也是這樣，依著菩提心這大勢力之王，不畏懼障、蓋、惡道之難。
「善男子！譬如有人住在水中，不畏懼火燒。菩薩摩訶薩也是這樣，住在菩提心這善根之水中，不畏懼二乘解脫的智火。
「善男子！譬如有人依倚著猛將，就不怖畏一切怨敵。菩薩摩訶薩也是這樣，依著菩提心這勇猛大將，不畏懼一切惡行的怨敵。
「善男子！如同釋天王執著金剛之杵，摧伏一切阿脩羅眾。菩薩摩訶薩也是這樣，持著菩提心這金剛之杵，摧伏一切諸魔外道。
譬喻之批（四之九）攝九地德（澄觀科）：從服延齡藥到摩尼妙寶十喻
「善男子！譬如有人服了延齡之藥，長久得到充健，不老不瘦。菩薩摩訶薩也是這樣，服了菩提心這延齡之藥，在無數劫中修菩薩行，心裡沒有疲厭也沒有染著。
「善男子！譬如有人調和藥汁，必定當先取好的清淨之水。菩薩摩訶薩也是這樣，要修菩薩的一切行願，先當發起菩提之心。
「善男子！如同人護身，先護命根。菩薩摩訶薩也是這樣，護持佛法，也當先護菩提之心。
「善男子！譬如有人命根若斷，就不能利益父母、宗親。菩薩摩訶薩也是這樣，捨了菩提心，就不能利益一切眾生，不能成就諸佛的功德。
「善男子！譬如大海，沒有能壞它的。菩提心之海也是這樣，諸業煩惱、二乘之心所不能壞。
「善男子！譬如日光，星宿的光明不能映蔽。菩提心之日也是這樣，一切二乘的無漏智光所不能映蔽。
「善男子！如同王子初生，就被大臣所尊重，因為種性自在的緣故。菩薩摩訶薩也是這樣，在佛法之中發菩提心，就被耆宿久修梵行的聲聞、緣覺所共同尊重，因為大悲自在的緣故。
「善男子！譬如王子，年紀雖然幼稚，一切大臣都恭敬禮拜。菩薩摩訶薩也是這樣，雖然初發心修菩薩行，二乘的耆舊都應當恭敬禮拜。
「善男子！譬如王子，雖然在一切臣佐之中還沒有得自在，卻已經具有王之相，不與一切諸臣佐相等，因為生處尊勝的緣故。菩薩摩訶薩也是這樣，雖然在一切業煩惱之中還沒有得自在，然而已經具足菩提之相，不與一切二乘齊等，因為種性第一的緣故。
「善男子！譬如清淨的摩尼妙寶，因為眼裡有翳的緣故看它是不淨的。菩薩摩訶薩的菩提心之寶也是這樣，沒有智慧、不信的人說它是不淨的。
譬喻之批（四之十）攝十地德（澄觀科）：從呪所持之藥到無根樹六喻
「善男子！譬如有一種藥，被咒所加持，若有眾生見到、聽到、與它同住，一切諸病都得消滅。菩薩摩訶薩的菩提心之藥也是這樣，被一切善根、智慧、方便、菩薩願智所共同攝持，若有眾生見到、聽到、同住、憶念它的，諸煩惱之病全都得以除滅。
「善男子！譬如有人常常持著甘露，他的身畢竟不變不壞。菩薩摩訶薩也是這樣，若常常憶持菩提心這甘露，令願智之身畢竟不壞。
「善男子！如同機關木人，若沒有楔子，身就離散，不能運動。菩薩摩訶薩也是這樣，沒有菩提心，行就分散，不能成就一切佛法。
「善男子！如同轉輪王有一種沈香之寶，名叫象藏；若燒這香，王的四種兵全都騰上虛空。菩薩摩訶薩的菩提心之香也是這樣，若發起這個意，就令菩薩的一切善根永遠出離三界，行在如來智這無為之空中。
「善男子！譬如金剛，只從金剛之處與金之處生出，不從其餘的寶處生出。菩薩摩訶薩的菩提心之金剛也是這樣，只從大悲救護眾生這金剛之處、一切智智殊勝境界這金之處而生，不從其餘眾生的善根處生。
「善男子！譬如有一種樹，名叫無根，不從根生，而枝、葉、華、果全都繁茂。菩薩摩訶薩的菩提心之樹也是這樣，沒有根可得，而能長養一切智智的神通大願；枝、葉、華、果扶疎蔭映，普遍覆蓋世間。
譬喻之批（五）攝等覺位功德（澄觀科）：金剛之十七喻
「善男子！譬如金剛，不是低劣的器與破損的器所能容持的，唯除完全具足的上妙之器。菩提心這金剛也是這樣，不是下劣眾生慳吝、嫉妒、破戒、懈怠、妄念、無智這樣的器中所能容持的，也不是退失了殊勝志願、散亂、惡覺的眾生這樣的器中所能容持的，唯除菩薩的深心寶器。
「善男子！譬如金剛，能穿透眾寶。菩提心這金剛也是這樣，全都能穿透一切法寶。
「善男子！譬如金剛，能壞掉眾山。菩提心這金剛也是這樣，全都能摧壞諸邪見之山。
「善男子！譬如金剛，雖然破損而不完整，一切眾寶還是及不上。菩提心這金剛也是這樣，雖然志向低劣、稍有虧損，還是勝過一切二乘的功德。
「善男子！譬如金剛，雖然有損缺，還能除滅一切貧窮。菩提心這金剛也是這樣，雖然有損缺、不能推進諸行，還能捨離一切生死。
「善男子！如同小塊的金剛，全都能破壞一切諸物。菩提心這金剛也是這樣，進入少分的境界，就破除一切無知的諸惑。
「善男子！譬如金剛，不是凡人所能得到的。菩提心這金剛也是這樣，不是志意低劣的眾生所能得到的。
「善男子！譬如金剛，不認識寶的人不知道它的能耐、得不到它的用。菩提心這金剛也是這樣，不知道法的人不了解它的能耐、得不到它的用。
「善男子！譬如金剛，沒有能銷滅它的。菩提心這金剛也是這樣，一切諸法沒有能銷滅它的。
「善男子！如同金剛之杵，諸大力之人都不能持，唯除有大那羅延之力的人。菩提之心也是這樣，一切二乘都不能持，唯除菩薩廣大因緣的堅固善力。
「善男子！譬如金剛，一切諸物沒有能壞它的，而它能普遍壞掉一切諸物，然而它的體性沒有損減。菩提之心也是這樣，普遍在三世無數劫中教化眾生、修行苦行，聲聞、緣覺所不能做的都能做，然而它畢竟沒有疲厭也沒有損壞。
「善男子！譬如金剛，其餘的地不能持，唯有金剛之地所能持。菩提之心也是這樣，聲聞、緣覺都不能持，唯除趣向薩婆若（一切智）的人。
「善男子！如同金剛之器，沒有瑕缺，用來盛水，永遠不會滲漏而流入地下。菩提心這金剛之器也是這樣，盛著善根之水，永遠不會滲漏而令它流失於諸趣之中。
「善男子！如同金剛之際，能持大地，不令它墜沒。菩提之心也是這樣，能持菩薩的一切行願，不令它墜沒進入三界。
「善男子！譬如金剛，長久處在水中，不爛不濕。菩提之心也是這樣，在一切劫中處在生死業惑之水中，無壞無變。
「善男子！譬如金剛，一切諸火不能燒燃它、不能令它熱。菩提之心也是這樣，一切生死的諸煩惱之火不能燒燃它、不能令它熱。
「善男子！譬如三千世界之中的金剛座上，能持諸佛坐於道場、降伏諸魔、成等正覺，不是其餘的座所能持的。菩提心這座也是這樣，能持菩薩的一切願行、諸波羅蜜、諸忍、諸地、迴向、受記、修集菩提助道之法、供養諸佛、聞法受行，一切其餘的心所不能持。
後一批之總攝與牒問指示：你可以進去這座大樓閣
「善男子！菩提心，成就了像這樣無量無邊乃至不可說不可說的殊勝功德。若有眾生發阿耨多羅三藐三菩提心，那就獲得像這樣的勝功德之法。所以，善男子！你獲得了善的利益！你發了阿耨多羅三藐三菩提心，求菩薩之行，已經得到像這樣的大功德的緣故。
「善男子！像你所問的：菩薩要怎麼樣學菩薩之行、修菩薩之道？善男子！你可以進入這座毘盧遮那莊嚴藏大樓閣之中周遍觀察，就能了知怎麼學菩薩之行，學了之後就成就無量功德。」
Sudhana Speaks Again: I Have Already Brought Forth the Mind, and Still I Do Not Know How to Study
At that time Sudhana the youth, joining his palms in reverence, once more addressed the bodhisattva-mahāsattva Maitreya, saying:
“Great sage! I have already, before this, brought forth the mind of anuttarā-samyak-saṃbodhi (the mind that seeks unsurpassed, right, and perfect awakening), and yet I still do not know: how is a bodhisattva to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva?
Sudhana Praises the Virtue of Maitreya: What One Who Is to Attain Unsurpassed Awakening in One Lifetime Already Is
“Great sage! All the Tathāgatas have conferred a prediction upon the honored one, saying that in one lifetime you are to attain anuttarā-samyak-saṃbodhi. If in one lifetime you are to attain unsurpassed awakening, then you have already passed beyond every place where bodhisattvas dwell, have already gone out past the station of leaving birth of every bodhisattva (the station that leaves behind the birth of ordinary beings), have already perfected every pāramitā (the practice that reaches the other shore), have already entered deeply into the gate of every acceptance, have already become endowed with every bodhisattva ground, have already sported in every gate of liberation, have already accomplished the dharmas of every samādhi, have already penetrated every practice of the bodhisattvas, have already realized the eloquence of every dhāraṇī (the all-holding), have already gained mastery within every mastery of the bodhisattvas, have already gathered together every dharma that aids the path of the bodhisattvas, have already sported in wisdom and skillful means, have already brought forth the great knowledge of spiritual power, have already accomplished every point of training, have already perfected every wondrous practice, have already fulfilled every great vow, have already received the prediction conferred by every buddha, have already understood the gate of every vehicle, have already become fit to receive the protective mindfulness of every Tathāgata, have already been able to take in the awakening of every buddha, have already been able to hold the Dharma treasury of every buddha, have already been able to hold the secret treasury of every buddha and bodhisattva, have already been able to be the foremost among every host of bodhisattvas, have already been able to be the great valiant general who breaks the demon armies of affliction, have already been able to be the great guide who comes out of the wilderness of birth and death, have already been able to be the great king of physicians who heals the grave sickness of every delusion, have already been able to be the most excellent among all sentient beings, have already been able to gain mastery among all the lords of the world, have already been able to be first among all the sages, have already been able to be the most surpassing among all śrāvakas and pratyekabuddhas, have already been able to be the ferryman upon the sea of birth and death, have already been able to spread the net that tames all sentient beings, have already been able to contemplate the faculties of all sentient beings, have already been able to take in every realm of sentient beings, have already been able to guard every host of bodhisattvas, have already been able to discourse upon every matter of the bodhisattvas, have already been able to go to the place of every Tathāgata, have already been able to abide within the assembly of every Tathāgata, have already been able to manifest your body before all sentient beings, have already been able to be unstained by any dharma of the world, have already been able to pass beyond every realm of Māra, have already been able to abide within every realm of the buddhas, have already been able to reach the unobstructed realm of every bodhisattva, have already been able to make diligent offerings to every buddha, have already come to be of one and the same nature with the dharmas of every buddha; you have already bound on the silk of the wondrous Dharma, you have already received the consecration of the buddhas, you already dwell in all-knowledge, you are already able to bring forth universally every buddha-dharma, you are already able swiftly to tread the station of all-knowledge.
Sudhana Closes His Question and Asks Him to Speak: All These Matters, Expound Them for Me
“Great sage! How is a bodhisattva to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva — so that, following upon what he cultivates and what he studies, he may swiftly become endowed with every buddha-dharma, may be able to deliver all the sentient beings he calls to mind, may universally fulfill the great vows he has made, may universally bring to their end the practices he has undertaken, may universally comfort all devas and humans, may not fail this body of his own, may not cut off the Three Jewels, may not let the seed of any buddha or bodhisattva pass away in vain, and may be able to hold fast the Dharma eye of every buddha? All such matters as these — may you expound them all for me!”
Maitreya First Points Him Out to the Assembly (Chengguan’s Outline): Do You See This Son of the Elder?
At that time the bodhisattva-mahāsattva Maitreya contemplated the whole assembly of the place of the Way and, pointing to Sudhana, spoke thus:
“Good sirs! Do you see this son of the elder, who now, here with me, asks after the many merits and virtues of the practice of a bodhisattva? Good sirs! This son of the elder is valiant and vigorous, his aspiration is unmixed, his profound mind is firm, and he is constantly without retrogression; he has surpassing hope, urgent as one saving his head from fire, and he knows no satiety; he delights in good friends, draws near to them and makes offerings to them, seeks them out in every place, serves them and asks them for the Dharma. Good sirs! This son of the elder, long ago at the City of Blessings, received the teaching of Mañjuśrī, and journeying onward southward step by step he sought good friends; and only after passing through a hundred and ten good friends did he come here to me, and in between he had never for a moment given rise to a single thought of weariness or slackness.
Maitreya Praises His Virtue Directly (Chengguan’s Outline): Such a One Is Hard to Hear Of and Hard to See
“Good sirs! This son of the elder is exceedingly rare: he goes toward the Great Vehicle, he rides upon great wisdom, he gives rise to great valor, he puts on the armor of great compassion, he rescues and guards sentient beings with a mind of great kindness, he raises up the pāramitā practice of great vigor, he acts as a great caravan leader who guards sentient beings in mind, he acts as a great ship of Dharma to cross the sea of the states of existence, he abides upon the great path, he gathers the jewels of the great Dharma, he cultivates the many kinds of vast dharmas that aid the path; such a one as this is hard to hear of, hard to see, hard to draw near to, to dwell with, and to practice alongside. And why? Because this son of the elder has brought forth the mind to rescue and guard all sentient beings, to make all sentient beings free of every suffering, to go out beyond the evil destinies, to leave behind every peril, to break through the darkness of ignorance, to come out of the wild of birth and death, to still the wheel of the destinies, to cross beyond the realm of Māra, not to cling to the dharmas of the world, to come out of the mire of greed and desire, to cut the yoke-strap of craving (the neck-strap by which a carriage is drawn), to loosen the bond of the views, to wreck the house of false thought, to sever the road of delusion, to overthrow the banner of conceit, to pull out the arrow of confusion, to strip away the covering of sleep, to tear the net of desire and craving, to extinguish ignorance, to cross the flood of the states of existence, to leave behind the illusion of flattery and crookedness, to cleanse the stains upon the mind, to cut off the delusion of folly, and to come out of birth and death.
Maitreya Praises His Virtue Directly (Two): To Each Kind of Person, the Dharma of That Kind
“Good sirs! This son of the elder, for those who are swept along by the four floods (the flood of desire, the flood of existence, the flood of views, and the flood of ignorance), builds the great ship of Dharma; for those who are sunk in the mire of wrong views, sets up the great bridge of Dharma; for those bewildered by the darkness of folly, lights the lamp of great knowledge; for those who walk in the wilderness of birth and death, opens up and shows the holy path; for those who have caught the grave sickness of affliction, compounds the medicine of Dharma; for those who suffer the pains of birth, of old age, and of death, gives the drink of sweet dew and makes them secure; for those who have fallen into the fire of greed, of hatred, and of folly, pours on the water of concentration and makes them attain to coolness; those who have much sorrow and distress he comforts and settles; those bound in the prison of existence he instructs and teaches so that they come out; those fallen into the net of the views he opens with the sword of knowledge; for those who dwell in the city of the elements (the eighteen elements) he opens up and shows the gates of liberation; those in peril he leads to a place of security; those who fear the thieves that are the bonds (the afflictions) he gives the Dharma of fearlessness; to those fallen into the evil destinies he stretches out the hand of kindness and compassion; to those held fast by the aggregates (the five aggregates) that harm a person he points out the city of nirvāṇa; those entwined by the snakes of the elements (the poison of the eighteen elements) he unbinds by means of the holy path; those clinging within the empty village that is the six sense-fields (the six faculties) he draws out with the light of wisdom; those dwelling in wrong fords (the wrong crossings) he causes to enter the right ford; those who draw near to evil companions he shows good friends; those who delight in the dharmas of ordinary beings he teaches with the holy Dharma; those attached to birth and death he causes to go toward the city of all-knowledge.
Maitreya Praises His Virtue Directly (Three): He Has Never Stopped Doing These Things
“Good sirs! This son of the elder constantly rescues and guards sentient beings with practice such as this: he brings forth the mind of awakening and has never rested, he seeks the path of the Great Vehicle and has never grown weary, he drinks the water of the dharmas and gives rise to no satiety, he constantly and diligently gathers the practices that aid the path, he constantly delights to purify every gateway of Dharma, he cultivates the practice of a bodhisattva without relinquishing his vigor, he fulfills his vows and is good at the means of practice, he sees good friends with no satiety in his feeling, he serves good friends without his body growing weary, and hearing all the teachings of good friends he constantly delights to follow them in practice and has never gone against them.
Maitreya Praises His Virtue Directly (Four): Each Layer Harder to Come By Than the Last
“Good sirs! If there be sentient beings able to bring forth the mind of anuttarā-samyak-saṃbodhi, this is rare; and having brought forth the mind, to be able further, in such a way as this, to gather the dharmas of the buddhas with vigor and with means, that is twice as rare; and to be able further, in such a way, to seek the path of the bodhisattva, and to be able further, in such a way, to purify the practice of a bodhisattva, and to be able further, in such a way, to serve good friends, and to be able further, in such a way, to be as one saving his head from fire, and to be able further, in such a way, to follow the teaching of good friends, and to be able further, in such a way, to cultivate firmly, and to be able further, in such a way, to gather the factors of awakening, and to be able further, in such a way, not to seek any fame or gain, and to be able further, in such a way, not to relinquish the bodhisattva’s single and unmixed mind, and to be able further, in such a way, not to delight in dwelling at home, not to cling to the joys of desire, not to be fond of father and mother, of kin, or of acquaintances, but to delight only in seeking companions among the bodhisattvas, and to be able further, in such a way, to have no regard for body or life but to vow only to cultivate diligently the path of all-knowledge — one should know that this is, step upon step, twice again as hard to come by.
Maitreya Praises His Virtue Directly (Five): Where Others Need Many Kalpas, He Can Do It Within One Lifetime
“Good sirs! The other bodhisattvas must pass through measureless hundreds of thousands of myriads of millions of nayutas of kalpas before they can fulfill the vows and practice of a bodhisattva, before they can draw near to the awakening of the buddhas; this son of the elder, within one lifetime, is able to purify buddha-lands, is able to teach and transform sentient beings, is able to enter deeply into the Dharma realm with wisdom, is able to accomplish the pāramitās, is able to broaden every practice, is able to fulfill every great vow, is able to go out beyond every deed of Māra, is able to serve every good companion, is able to purify the paths of the bodhisattvas, and is able to become endowed with all the practices of Samantabhadra.”
Maitreya Turns to Sudhana: Well Done, Well Done
At that time the bodhisattva-mahāsattva Maitreya, having in this way praised the many merits and virtues of Sudhana the youth, and having caused measureless hundreds of thousands of sentient beings to bring forth the mind of awakening, said to Sudhana:
“Well done, well done! Good man! For the sake of benefiting all the world, for the sake of rescuing and guarding all sentient beings, and for the sake of seeking diligently every buddha-dharma, you have brought forth the mind of anuttarā-samyak-saṃbodhi.
You Have Gained a Good Benefit: Where These Good Things You Have Gained Come From
“Good man! You have gained a good benefit, you have well gained a human body, you well dwell within a lifespan, you have well met with the appearing of a Tathāgata, you have well seen Mañjuśrī, that great good friend. Your body is a good vessel, moistened by every root of goodness. You are sustained and upheld by the white and pure dharmas, and every resolve and every wish of yours is already pure; you are already held in the protective mindfulness of the buddhas together, and already taken in by good friends together. And why is this?
The Virtue of the Mind of Awakening (One), the Abode of the Lineage (Guangtong’s Matching · Chengguan’s Outline): Seed · Good Field · Great Earth
“Good man! The mind of awakening is like a seed, for it is able to give birth to all the dharmas of the buddhas; the mind of awakening is like a good field, for it is able to nourish the white and pure dharmas of sentient beings; the mind of awakening is like the great earth, for it is able to hold up all the worlds.
The Virtue of the Mind of Awakening (Two), the Abode of the Practice of Resolute Conviction (Guangtong’s Matching · Chengguan’s Outline): Pure Water · Great Wind · Blazing Fire · Pure Sun · Full Moon · Bright Lamp
“The mind of awakening is like pure water, for it is able to wash away the stains of every affliction; the mind of awakening is like the great wind, for it goes everywhere in the world without obstruction; the mind of awakening is like a blazing fire, for it is able to burn up the firewood of every view; the mind of awakening is like the pure sun, for it illumines all the worlds everywhere; the mind of awakening is like the full moon, for within it the white and pure dharmas are all made complete; the mind of awakening is like a bright lamp, for it is able to send out the light of the many kinds of Dharma.
The Virtue of the Mind of Awakening (Three), the Higher Abode of Supreme Joy (Guangtong’s Matching · Chengguan’s Outline): Sixteen Clauses from the Pure Eye to the Emperor
“The mind of awakening is like a pure eye, for it sees everywhere the places of safety and of peril; the mind of awakening is like a great road, for it universally causes one to enter the city of great knowledge; the mind of awakening is like a right ford, for it causes one to leave behind every wrong dharma; the mind of awakening is like a great carriage, for it is universally able to carry the bodhisattvas; the mind of awakening is like a gateway, for it opens up and shows every practice of the bodhisattvas; the mind of awakening is like a palace, for it abides in and cultivates the dharmas of samādhi; the mind of awakening is like a garden, for within it one sports and receives the joy of the Dharma; the mind of awakening is like a dwelling house, for it makes all sentient beings secure; the mind of awakening is the place of refuge, for it benefits all the worlds; the mind of awakening is that which is relied upon, for it is the place upon which the practices of the bodhisattvas rely; the mind of awakening is like a kind father, for it instructs and guides all the bodhisattvas; the mind of awakening is like a kind mother, for it gives birth to and rears all the bodhisattvas; the mind of awakening is like a nurse, for it nourishes and raises all the bodhisattvas; the mind of awakening is like a good companion, for it accomplishes and benefits all the bodhisattvas; the mind of awakening is like a sovereign, for it surpasses all people of the two vehicles; the mind of awakening is like an emperor, for within every vow it gains mastery.
The Virtue of the Mind of Awakening (Four), the Higher Abode of Morality (Guangtong’s Matching · Chengguan’s Outline): Great Sea · Mount Sumeru · Cakravāḍa Mountains · Snow Mountains · Fragrant Mountain · Empty Space · Lotus Flower
“The mind of awakening is like the great sea, for every merit and virtue enters into it; the mind of awakening is like Mount Sumeru, for its mind toward sentient beings is even; the mind of awakening is like the Cakravāḍa mountains, for it takes and holds all the worlds; the mind of awakening is like the Snow Mountains, for it nourishes the medicine of every wisdom; the mind of awakening is like the Fragrant Mountain, for it brings forth the fragrance of every merit and virtue; the mind of awakening is like empty space, for its wondrous merits and virtues are vast and without bound; the mind of awakening is like the lotus flower, for it is unstained by any dharma of the world.
The Virtue of the Mind of Awakening (Five), the Higher Abode of Mind (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from the Tamed and Wise Elephant to Black Aloeswood
“The mind of awakening is like an elephant tamed and possessed of wisdom, for its mind is well compliant and not unruly; the mind of awakening is like a fine horse, for it is far removed from every evil nature; the mind of awakening is like a tamer and trainer, for it guards the whole Dharma of the Great Vehicle; the mind of awakening is like a good medicine, for it is able to heal the sickness of every affliction; the mind of awakening is like a snare-pit (a covered pit), for it sinks and buries every evil dharma; the mind of awakening is like the vajra, for it is wholly able to pierce through every dharma; the mind of awakening is like a scent-casket (a box in which incense is kept), for it is able to store up the fragrance of every merit and virtue; the mind of awakening is like a wondrous flower, for all the world delights to see it; the mind of awakening is like white candana (white sandalwood incense), for it takes away the fever of desire from the multitude and makes them cool; the mind of awakening is like black aloeswood, for it is able to perfume the whole Dharma realm and reach everywhere.
The Virtue of the Mind of Awakening (Six), the Higher Abode of Wisdom Corresponding to the Factors of Awakening (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from the King of Medicines Well Seen to the Water-Clearing Pearl
“The mind of awakening is like the king of medicines Well Seen, for it is able to break the sickness of every affliction; the mind of awakening is like the pijimo medicine (the medicine that draws out arrows), for it is able to draw out the arrows of every delusion; the mind of awakening is like Śakra, for among all lords it is the most honored; the mind of awakening is like Vaiśravaṇa (the deva king of the north), for it is able to cut off the suffering of every poverty; the mind of awakening is like the goddess of merit and virtue, for it is adorned by every merit and virtue; the mind of awakening is like an ornament, for it adorns all the bodhisattvas; the mind of awakening is like the fire that burns at the end of a kalpa, for it is able to burn up every conditioned dharma; the mind of awakening is like the medicine Birthless Root, for it nourishes the dharmas of every buddha; the mind of awakening is like the dragon-pearl, for it is able to dissolve the poison of every affliction; the mind of awakening is like the water-clearing pearl, for it is able to make clear the turbidity of every affliction.
The Virtue of the Mind of Awakening (Seven), the Higher Abode Corresponding to the Truths (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from the Wish-Fulfilling Pearl to the Firm Armor
“The mind of awakening is like the wish-fulfilling pearl, for it supplies and provides for all who are poor and in want; the mind of awakening is like the vase of merit and virtue, for it satisfies the minds of all sentient beings; the mind of awakening is like the wish-fulfilling tree, for it is able to rain down every ornament; the mind of awakening is like a robe woven of goose-down, for it does not receive the stains of any birth and death; the mind of awakening is like a thread of white cotton (a thread of fine white cloth), for from the very beginning its nature has been pure; the mind of awakening is like a sharp and swift plough, for it is able to till the field of every sentient being; the mind of awakening is like Nārāyaṇa (the man of great strength), for it is able to overthrow the enemy that is every view of self; the mind of awakening is like a swift arrow, for it is able to break the target that is every suffering; the mind of awakening is like a sharp lance, for it is able to pierce through the armor of every affliction; the mind of awakening is like firm armor, for it is able to guard every mind that accords with principle.
The Virtue of the Mind of Awakening (Eight), the Higher Abode Corresponding to the Stilling of the Turning of Dependent Origination (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from the Sharp Knife to the Pincers
“The mind of awakening is like a sharp knife, for it is able to cut off the head of every affliction; the mind of awakening is like a sharp sword, for it is able to cut through the armor of every conceit; the mind of awakening is like the banner of a valiant general, for it is able to subdue every army of Māra; the mind of awakening is like a sharp saw, for it is able to saw through the tree of every ignorance; the mind of awakening is like a sharp axe, for it is able to fell the tree of every suffering; the mind of awakening is like weapons of war, for it is able to ward off every suffering and difficulty; the mind of awakening is like a skillful hand, for it guards and protects the body of every perfection (the pāramitās); the mind of awakening is like a good foot, for it establishes every merit and virtue; the mind of awakening is like an eye-salve, for it wipes out the film of every ignorance; the mind of awakening is like the pincers, for it is able to pull out the thorn of every view of the body.
The Virtue of the Mind of Awakening (Nine), the Markless Abode with Effort (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from Bedding to the Great Dragon King
“The mind of awakening is like bedding, for it puts to rest the many toils of birth and death; the mind of awakening is like a good friend, for it is able to loosen every bond of birth and death; the mind of awakening is like fine treasure, for it is able to take away every matter of poverty; the mind of awakening is like a great guide, for it well knows the essential road by which the bodhisattva goes forth; the mind of awakening is like a hidden hoard (a treasure buried in the ground), for it brings forth the wealth of merit and virtue without lacking; the mind of awakening is like a gushing spring, for it produces the water of wisdom without exhaustion; the mind of awakening is like a bright mirror, for it manifests everywhere the images of every gateway of Dharma; the mind of awakening is like the lotus flower, for it is unstained by the defilement of any offense; the mind of awakening is like a great river, for it carries along the dharmas of the perfections (the six perfections) and of the means of gathering (the four means of gathering); the mind of awakening is like the great dragon king, for it is able to rain down the rain of every wondrous Dharma.
The Virtue of the Mind of Awakening (Ten), the Markless Abode without Effort (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from the Life-Faculty to the Great Isle of Jewels
“The mind of awakening is like the life-faculty, for it upholds the body of great compassion of the bodhisattva; the mind of awakening is like sweet dew, for it is able to make one abide in the realm of deathlessness; the mind of awakening is like a great net, for it universally gathers in all sentient beings; the mind of awakening is like a snare, for it takes in all who are to be taught and transformed; the mind of awakening is like a hook and bait, for it draws out those who dwell in the deep pool of the states of existence; the mind of awakening is like the agada medicine (the medicine that heals every sickness), for it is able to make one free of sickness and forever secure; the mind of awakening is like the poison-dispelling medicine, for it is wholly able to quench the poison of craving; the mind of awakening is like one skilled in holding spells, for it is able to take away the poison of every inversion; the mind of awakening is like a swift wind, for it is able to sweep away the mist of every obstruction; the mind of awakening is like a great isle of jewels (an island in the sea that produces jewels), for it brings forth the jewel of every factor of awakening.
The Virtue of the Mind of Awakening (Eleven), the Abode of Unobstructed Discernment (Guangtong’s Matching · Chengguan’s Outline): Ten Clauses from the Good Lineage to the Life-Formation
“The mind of awakening is like a good lineage, for it brings forth every white and pure dharma; the mind of awakening is like a dwelling house, for it is the place upon which the dharmas of every merit and virtue rely; the mind of awakening is like a market (a place of trade), for it is the place where the bodhisattva-merchants do their trading; the mind of awakening is like the medicine that refines gold, for it is able to heal the stain of every affliction; the mind of awakening is like fine honey, for it fulfills the flavor of every merit and virtue; the mind of awakening is like the right road, for it causes the bodhisattvas to enter the city of knowledge; the mind of awakening is like a good vessel, for it is able to hold every white and pure dharma; the mind of awakening is like timely rain, for it is able to lay the dust of every affliction; the mind of awakening is the dwelling place, for it is the place where all bodhisattvas dwell; the mind of awakening is the life-formation, for it does not take up the fruit of the liberation of the śrāvakas.
The Virtue of the Mind of Awakening (Twelve), the Highest Bodhisattva Abode (Guangtong’s Matching · Chengguan’s Outline): Sixteen Clauses from Pure Beryl to the Shrine of a Buddha
“The mind of awakening is like pure beryl, for its own nature is bright and clean and without any stain; the mind of awakening is like the sapphire jewel, for it goes out beyond the knowledge of the two vehicles of the world; the mind of awakening is like the drum of the water-clock (the drum that announces the hours), for it rouses sentient beings from the sleep of affliction; the mind of awakening is like pure water, for its nature is originally clear and without turbid stain; the mind of awakening is like Jambū gold (jāmbūnada gold), for it outshines every conditioned good; the mind of awakening is like the king of great mountains, for it goes out beyond all the worlds; the mind of awakening is the place of refuge, for it turns away none who come; the mind of awakening is benefit itself, for it is able to take away every matter of decline and distress; the mind of awakening is the wondrous jewel, for it is able to make every mind rejoice; the mind of awakening is like a great assembly of giving, for it fills the minds of all sentient beings; the mind of awakening is that which is honored and surpassing, for the minds of sentient beings have nothing that can equal it; the mind of awakening is like a hidden hoard, for it is able to take in the dharmas of every buddha; the mind of awakening is like the net of Indra (the net of Śakra), for it is able to subdue the asura that is affliction; the mind of awakening is like the wind of Poluona (a swift and fierce wind), for it is able to stir all who are to be taught and transformed; the mind of awakening is like the fire of Indra (the fire of Śakra), for it is able to burn up the habit-energy of every delusion; the mind of awakening is like the shrine of a buddha (a stūpa-shrine), for all the world should make offerings to it.
The Gathering Up of the Former Set: The Tathāgatas of the Three Times Are All Born from the Mind of Awakening
“Good man! The mind of awakening accomplishes measureless merits and virtues such as these; to say it in brief, one should know that it is wholly equal to all the merits and virtues of every buddha-dharma. And why? Because the mind of awakening gives birth to every practice of the bodhisattvas, and because the Tathāgatas of the three times are born from the mind of awakening. Therefore, good man, if there be one who brings forth the mind of anuttarā-samyak-saṃbodhi, then he has already brought forth measureless merit and virtue, and is universally able to take in the path of all-knowledge.
The Set of Similes (One), Gathering the Virtue of the Ten Abodes (Chengguan’s Outline): Seven Similes of Medicines
“Good man! Suppose a man obtains the medicine of fearlessness and leaves behind five terrors. What are the five? They are these: fire cannot burn him, poison cannot strike him, the blade cannot wound him, water cannot sweep him away, and smoke cannot choke him. So it is also with the bodhisattva-mahāsattva: having obtained the medicine that is the mind of awakening of all-knowledge, the fire of greed does not burn him, the poison of hatred does not strike him, the blade of delusion does not wound him, the flood of existence does not sweep him away, and the smoke of the many kinds of thought and examination cannot choke and harm him.
“Good man! Suppose a man obtains the medicine of liberation and in the end has no untimely calamity. So it is also with the bodhisattva-mahāsattva: having obtained the medicine of the knowledge of liberation that is the mind of awakening, he is forever free of every untimely calamity of birth and death.
“Good man! Suppose a man holds the moheyingqie medicine, and the poisonous snakes, smelling its scent, all go far away. So it is also with the bodhisattva-mahāsattva: holding the great yingqie medicine that is the mind of awakening, all the venomous snakes that are the afflictions, when they smell its scent, are wholly scattered and destroyed.
“Good man! Suppose a man holds the medicine of invincibility, and no enemy at all is able to overcome him. So it is also with the bodhisattva-mahāsattva: holding the medicine of the unconquerable that is the mind of awakening, he is wholly able to subdue every army of Māra.
“Good man! Suppose a man holds the pijimo medicine, which is able to make poisoned arrows fall away of themselves. So it is also with the bodhisattva-mahāsattva: holding the pijimo medicine that is the mind of awakening, he makes the arrows of greed, of hatred, of folly, and of every wrong view fall away of themselves.
“Good man! Suppose a man holds the medicine Well Seen, which is able to take away every sickness there is. So it is also with the bodhisattva-mahāsattva: holding the king of medicines Well Seen that is the mind of awakening, he wholly takes away the sickness of every affliction.
“Good man! There is a medicine tree named Shantuona; if someone takes its bark and smears it upon a sore, the sore is healed; and that bark, as fast as it is taken, grows again, and in the end cannot be used up. So it is also with the tree of all-knowledge that is born from the mind of awakening of the bodhisattva-mahāsattva: if there be one who sees it and gives rise to faith, the sores of affliction and of karma are wholly extinguished, while the tree of all-knowledge itself is not harmed in the least.
The Set of Similes (Two), Gathering the Virtue of the Ten Practices (Chengguan’s Outline): Ten Similes from the Birthless Root to the Dragon-Jewel Pearl
“Good man! There is a medicine tree named Birthless Root, and by the power of it every tree of Jambudvīpa grows. So it is also with the tree that is the mind of awakening of the bodhisattva-mahāsattva: by the power of it there grow all the good dharmas of those in training and beyond training and of all the bodhisattvas.
“Good man! Suppose there is a medicine named Alanpo; if it is smeared upon the body, body and mind alike become capable. So it is also with the bodhisattva-mahāsattva who obtains the alanpo medicine that is the mind of awakening: it makes his body and mind grow in good dharmas.
“Good man! Suppose a man obtains the medicine of the power of mindfulness: whatever matters he hears he holds in mind and does not forget. So it is also with the bodhisattva-mahāsattva who obtains the wondrous medicine of the power of mindfulness that is the mind of awakening: he is wholly able to hear and hold every buddha-dharma without any loss or forgetting.
“Good man! Suppose there is a medicine named Great Lotus; whoever eats of it lives out a kalpa. So it is also with the bodhisattva-mahāsattva who eats the medicine of the great lotus that is the mind of awakening: through numberless kalpas his lifespan is at his own disposal.
“Good man! Suppose a man holds the medicine that veils the form (the medicine that makes one unseen), and neither humans nor nonhumans are able to see him. So it is also with the bodhisattva-mahāsattva who holds the wondrous medicine that veils the form, the mind of awakening: none of the Māras is able to see him.
“Good man! There is a pearl within the sea named Gathering Together All Jewels; while this pearl remains, though the fire at the end of the kalpa burn up the world, to make this sea diminish by one drop — there is no such thing. So it is also with the pearl that is the mind of awakening of the bodhisattva-mahāsattva: dwelling within the sea of the great vows of the bodhisattva, if he is able constantly to hold it in mind and not let it be lost, then to destroy a single portion of the bodhisattva’s roots of goodness — in the end there is no such thing; but if he loses that mind of his, then all good dharmas are scattered and destroyed.
“Good man! There is a maṇi named Great Light; if a man makes a necklace of this pearl and wears it upon his body, it outshines every jeweled ornament, and all the light they have no longer appears. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: worn upon the body as a necklace, it outshines every mind-jewel of the two vehicles, and all their ornaments are without luster.
“Good man! It is as with the water-clearing pearl, which is able to make turbid water clear. So it is also with the pearl that is the mind of awakening of the bodhisattva-mahāsattva: it is able to make clear the turbid stains of every affliction.
“Good man! Suppose a man obtains the water-dwelling jewel and binds it upon his body: entering into the great sea, he is not harmed by the water. So it is also with the bodhisattva-mahāsattva: obtaining the wondrous jewel of dwelling in water that is the mind of awakening, he enters into every sea of birth and death and in the end does not sink.
“Good man! Suppose a man obtains the dragon-jewel pearl and, holding it, enters the dragon palace: no dragon or snake is able to harm him. So it is also with the bodhisattva-mahāsattva: obtaining the great dragon-jewel pearl that is the mind of awakening, he enters into the realm of desire, and the dragons and snakes that are the afflictions are not able to harm him.
The Set of Similes (Three), Gathering the Virtue of the Ten Dedications (Chengguan’s Outline): Nine Similes from Śakra’s Maṇi Crown to the Beryl Jewel
“Good man! Suppose Śakra wears the maṇi crown and outshines all the rest of the hosts of devas. So it is also with the bodhisattva-mahāsattva: wearing the jeweled crown of great vows that is the mind of awakening, he surpasses all the sentient beings of the three realms.
“Good man! Suppose a man obtains the wish-fulfilling pearl and wipes out every suffering of poverty. So it is also with the bodhisattva-mahāsattva: obtaining the wish-fulfilling jewel-pearl that is the mind of awakening, he is far removed from every dread of wrong livelihood.
“Good man! Suppose a man obtains the sun-essence pearl and, holding it up toward the light of the sun, fire is born from it. So it is also with the bodhisattva-mahāsattva: obtaining the jewel-pearl of the sun of knowledge that is the mind of awakening, and holding it up toward the light of knowledge, the fire of knowledge is born from it.
“Good man! Suppose a man obtains the moon-essence pearl and, holding it up toward the light of the moon, water is born from it. So it is also with the bodhisattva-mahāsattva: obtaining the moon-essence jewel-pearl that is the mind of awakening, and holding this pearl of the mind so that it mirrors the light of dedication, the water of the vows of every root of goodness is born from it.
“Good man! Suppose the dragon king wears upon his head the wish-fulfilling maṇi jewel-crown and is far removed from every dread of enemies. So it is also with the bodhisattva-mahāsattva: wearing the jeweled crown of great compassion that is the mind of awakening, he is far removed from every peril of the evil paths.
“Good man! Suppose there is a jewel-pearl named Treasury of Every Adornment of the World; if there be one who obtains it, it makes all that he desires be fulfilled, and yet this jewel-pearl is not diminished in the least. So it is also with the jewel that is the mind of awakening: if there be one who obtains it, it makes all that he vows be satisfied, and yet the mind of awakening is not diminished.
“Good man! Suppose a wheel-turning king has a maṇi jewel set within his palace, sending out a great light and breaking every darkness. So it is also with the bodhisattva-mahāsattva: with the great maṇi jewel that is the mind of awakening, dwelling within the realm of desire, he sends out the light of great knowledge and wholly breaks the darkness of ignorance in every destiny.
“Good man! Suppose the great sapphire maṇi jewel: if anything is touched by its light, it becomes of one color with it. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: contemplating the dharmas and dedicating his roots of goodness, there is nothing that does not become of one color with the mind of awakening.
“Good man! It is as with the beryl jewel: dwelling for a hundred thousand years amid what is impure, it is not stained by the foul, because its nature is originally pure. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: dwelling for a hundred thousand kalpas within the realm of desire, it is not stained by the faults of the realm of desire, because it is like the purity of the nature of the Dharma realm.
The Set of Similes (Four, Part One), Gathering the Virtue of the First Ground (Chengguan’s Outline): Four Similes — Pure Light · Flame · Priceless Jewel · King of Mastery
“Good man! Suppose there is a jewel named Pure Light, which is wholly able to outshine the color of every jewel. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: it is wholly able to outshine the merits and virtues of every ordinary being and of the two vehicles.
“Good man! Suppose there is a jewel named Flame, which is wholly able to wipe out every darkness. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: it is able to extinguish every darkness of not knowing.
“Good man! Suppose there is a priceless jewel within the sea, and merchants gather it and carry it by ship into the city; the other maṇis, a hundred thousand myriad kinds, have no light or color or worth that can equal it. So it is also with the jewel that is the mind of awakening: dwelling within the great sea of birth and death, the bodhisattva-mahāsattva rides the ship of great vows, and with a profound mind unbroken carries it into the city of liberation, and the merits and virtues of the two vehicles are not able to come up to it.
“Good man! Suppose there is a jewel-pearl named King of Mastery, dwelling within the continent of Jambū, forty thousand yojanas from the orbs of the sun and the moon; and every adornment within the palaces of the sun and the moon appears within the reflection of this pearl, all of it complete. So it is also with the jewel of pure merit and virtue that is the bringing forth of the mind of awakening by the bodhisattva-mahāsattva: dwelling within birth and death, it beholds the emptiness of the Dharma realm, and every merit and virtue of that sun and moon which is the knowledge of the Buddha appears wholly within it.
The Set of Similes (Four, Part Two), Gathering the Virtue of the Second Ground (Chengguan’s Outline): Three Similes — King of Mastery · Sea Treasury · Jāmbūnada Gold
“Good man! Suppose there is a jewel-pearl named King of Mastery: wherever the light of the sun and the moon reaches, all wealth and jewels and clothing and the like have no worth that can come up to it. So it is also with the jewel of the King of Mastery that is the bringing forth of the mind of awakening by the bodhisattva-mahāsattva: wherever the light of all-knowledge reaches, all the merits and virtues of the good, with outflows and without outflows, of the devas and humans and of the two vehicles throughout the three times cannot come up to it.
“Good man! There is a jewel within the sea named Sea Treasury, which manifests everywhere the many adornments within the sea. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: it is universally able to display the many adornments of the whole sea of all-knowledge.
“Good man! Suppose the jāmbūnada gold of the heavens: apart from the great maṇi jewel that is the king of the mind, none of the rest can come up to it. So it is also with the jāmbūnada gold that is the bringing forth of the mind of awakening by the bodhisattva-mahāsattva: apart from the great jewel that is the king of the mind, all-knowledge, none of the rest can come up to it.
The Set of Similes (Four, Part Three), Gathering the Virtue of the Third Ground (Chengguan’s Outline): Four Similes — The Method of Taming Dragons · The Warrior’s Armor and Weapons · Black Sandalwood · White Sandalwood
“Good man! Suppose a man is skilled in the method of taming dragons and gains mastery among all the dragons. So it is also with the bodhisattva-mahāsattva: obtaining the method of well taming dragons that is the mind of awakening, he gains mastery among all the dragons that are the afflictions.
“Good man! Suppose a brave warrior wears and bears armor and weapons, and no enemy at all is able to subdue him. So it is also with the bodhisattva-mahāsattva: wearing and bearing the armor and weapons that are the great mind of awakening, no evil enemy of karma and delusion is able to bend him.
“Good man! Suppose the black sandalwood incense of the heavens: if a single zhu of it is burned, its fragrance perfumes a small-thousand world-system everywhere, and all the worth of the precious things filling a three-thousandfold world-system cannot come up to it. So it is also with the fragrance that is the mind of awakening of the bodhisattva-mahāsattva: the merit and virtue of a single thought perfumes the whole Dharma realm everywhere, and all the merits and virtues of the śrāvakas and pratyekabuddhas cannot come up to it.
“Good man! It is as with white sandalwood: if it is smeared upon the body, it is wholly able to wipe out every burning distress and makes his body and mind attain everywhere to coolness; so it is also with the fragrance that is the mind of awakening of the bodhisattva-mahāsattva: it is able to take away the burning distress of every delusion — the false, the discriminating, greed, hatred, folly, and the rest — and makes him complete in the coolness of wisdom.
The Set of Similes (Four, Part Four), Gathering the Virtue of the Fourth Ground (Chengguan’s Outline): Mount Sumeru and Three Similes of the Pārijāta, Four Similes in All
“Good man! It is as with Mount Sumeru: whatever draws near to it becomes of one color with it. So it is also with the mountain that is the mind of awakening of the bodhisattva-mahāsattva: whatever draws near to it wholly attains to being of one color with it, the color of all-knowledge.
“Good man! Suppose the pārijāta tree: the fragrance of its bark is such that within Jambudvīpa the vārṣika, the campaka, and the sumana — the fragrances of these flowers cannot come up to it. So it is also with the tree that is the mind of awakening of the bodhisattva-mahāsattva: the fragrance of the merit and virtue of the great vows it makes is such that all the fragrances of the merits and virtues of the two vehicles — of their morality, concentration, wisdom, liberation, and knowledge and vision of liberation, which are without outflows — cannot come up to it at all.
“Good man! Suppose the pārijāta tree: though it has not yet opened its flowers, one should know that it is the very place from which measureless flowers are born. So it is also with the tree that is the mind of awakening of the bodhisattva-mahāsattva: though it has not yet opened the flower of all-knowledge, one should know that it is the very place from which the flowers of awakening of the numberless hosts of devas and humans are born.
“Good man! Suppose the flower of the pārijāta: perfuming a garment for one day, the campaka flower, the polishi flower, and the sumana flower, though they perfume it for a thousand years, cannot come up to it. So it is also with the flower that is the mind of awakening of the bodhisattva-mahāsattva: the fragrance of the merits and virtues perfumed in one lifetime passes everywhere through all the places of the buddhas of the ten directions, and the perfuming for a hundred thousand kalpas by the merits and virtues without outflows of all the two vehicles cannot come up to it.
The Set of Similes (Four, Part Five), Gathering the Virtue of the Fifth Ground (Chengguan’s Outline): Four Similes — Coconut Tree · Hezhaijia · The Small Fire · The Single Lamp
“Good man! It is as with the coconut tree that grows upon an island in the sea: its root, stem, branches, and leaves, and its flowers and fruit as well, are constantly taken and used by all sentient beings without ceasing for a moment. So it is also with the tree that is the mind of awakening of the bodhisattva-mahāsattva: from the arousing of the mind of compassion and vows onward, until the attainment of buddhahood and the abiding of the right Dharma in the world, at all times it benefits all the world without any break.
“Good man! Suppose there is a medicinal liquid named Hezhaijia; if a man obtains it, with one ounce of it he transforms a thousand ounces of copper, and all of it becomes true gold, and it is not that a thousand ounces of copper are able to transform this medicine. So it is also with the bodhisattva-mahāsattva: with the medicine of the knowledge of dedication that is the mind of awakening, he universally transforms every dharma of karma and delusion and the rest, and wholly makes them become the mark of all-knowledge, and it is not that karma and delusion and the rest are able to transform his mind.
“Good man! Suppose a small fire: as it burns whatever it burns, its flame turns the more fierce. So it is also with the fire that is the mind of awakening of the bodhisattva-mahāsattva: as it takes whatever object it takes as its condition, the flame of knowledge grows.
“Good man! Suppose a single lamp lights a hundred thousand lamps: that one original lamp is neither lessened nor exhausted. So it is also with the lamp that is the mind of awakening of the bodhisattva-mahāsattva: it universally lights the lamps of knowledge of the buddhas of the three times, and yet his lamp of the mind is neither lessened nor exhausted.
The Set of Similes (Four, Part Six), Gathering the Virtue of the Sixth Ground (Chengguan’s Outline): The Single Lamp Entering the Dark Room · The Lamp-Wick · The King of the Devas of Mastery over Others’ Creations · Three Similes of the Lion, Six Similes in All
“Good man! Suppose a single lamp enters a dark room: the darkness of a hundred thousand years it is wholly able to break away. So it is also with the lamp that is the mind of awakening of the bodhisattva-mahāsattva: entering within the chamber of the minds of sentient beings, it is wholly able to take away the deeds and afflictions and the many kinds of dark obstruction of hundreds of thousands of myriads of millions of kalpas beyond telling.
“Good man! Suppose a lamp-wick: according to its size it sends out light; and if oil is added to it, the light in the end will not be cut off. So it is also with the lamp that is the mind of awakening of the bodhisattva-mahāsattva: with the great vows for its wick it shines upon the Dharma realm; adding the oil of great compassion, it teaches and transforms sentient beings, adorns lands, and performs the works of a buddha without rest.
“Good man! Suppose the king of the devas of mastery over others’ creations, wearing a crown of jāmbūnada true gold, such that all the ornaments of the deva sons of the realm of desire cannot come up to it. So it is also with the bodhisattva-mahāsattva: wearing the deva crown of great vows that is the mind of awakening, the merits and virtues of every ordinary being and of the two vehicles cannot come up to it.
“Good man! It is as when the lion king roars: the lion cubs, hearing it, all grow in bravery and vigor, while the other beasts, hearing it, all run and hide. One should know that so it is also with the roar of the mind of awakening of that lion king who is the Buddha: the bodhisattvas, hearing it, grow in merit and virtue, while those who have something to gain, hearing it, all fall back and scatter.
“Good man! Suppose a man makes the strings of a musical instrument from the sinews of a lion; when its sound is once played, all the other strings snap. So it is also with the bodhisattva-mahāsattva: making the strings of the music of Dharma from the sinews of the mind of awakening, which is the body of the lion pāramitā of the Tathāgata; when its sound is once played, all the strings of the five desires and of the merits and virtues of the two vehicles snap and are destroyed.
“Good man! Suppose a man takes the many milks of cows and sheep and the rest, and even though he gathers them until they fill the great sea, if with one drop of the milk of a lion he casts it in, it wholly makes them curdle and passes straight through without obstruction. So it is also with the bodhisattva-mahāsattva: taking the milk of the mind of awakening of that lion who is the Tathāgata, and putting it into the great sea of the milk that is the deeds and afflictions of measureless kalpas, it wholly makes them break up, and passes straight through without obstruction, and in the end does not dwell upon the liberation of the two vehicles.
The Set of Similes (Four, Part Seven), Gathering the Virtue of the Seventh Ground (Chengguan’s Outline): Five Similes — Kalaviṅka · The Son of the King of Golden-Winged Birds · The Strong Man’s Sharp Lance · Mahānāga · The Disciple of the Archery Master
“Good man! Suppose the kalaviṅka bird: while yet within the shell of the egg it has great strength, which none of the other birds can come up to. So it is also with the bodhisattva-mahāsattva: within the eggshell that is birth and death he brings forth the mind of awakening, and the strength of all the merit and virtue of great compassion that he has is such that the śrāvakas and pratyekabuddhas are not able to come up to it.
“Good man! It is as with the son of the king of golden-winged birds: when he is first born his eyes are bright and keen and his flight is strong and swift, and all the other birds, though they have grown for a long time, are not able to come up to him. So it is also with the bodhisattva-mahāsattva: bringing forth the mind of awakening, he becomes a prince of the Buddha, his wisdom is pure and his great compassion valiant, and all the two vehicles, though they have long cultivated the practice of the path for a hundred thousand kalpas, are not able to come up to him.
“Good man! It is as when a strong man holds a sharp lance in his hand and stabs firm and close-knit armor, passing straight through without obstruction. So it is also with the bodhisattva-mahāsattva: holding the sharp and swift lance that is the mind of awakening, he stabs the close armor that is the latent tendencies of every wrong view, and is wholly able to pierce through without obstruction.
“Good man! Suppose Mahānāga, the strong and valiant man: if he rouses himself in wrath, a blister will surely arise upon his forehead; and while the blister has not yet closed, none of the people within Jambudvīpa are able to subdue him. So it is also with the bodhisattva-mahāsattva: if he gives rise to great compassion, he will surely bring forth the mind of awakening; and from then until this mind is relinquished, the Māras and the folk of Māra of all the world are not able to harm him.
“Good man! Suppose an archery master has disciples: though they have not yet been trained in the arts of their master, yet their wisdom, their means, and their skillfulness are such that all other people are not able to come up to them. So it is also with the bodhisattva-mahāsattva at the first bringing forth of the mind: though he has not yet been trained in every practice of all-knowledge, yet the vows, the knowledge, the understanding, and the wishes that he has are such that the ordinary beings of all the world and the two vehicles are wholly unable to come up to them.
The Set of Similes (Four, Part Eight), Gathering the Virtue of the Eighth Ground (Chengguan’s Outline): Fourteen Similes from a Man Learning Archery to the King of the Devas Śakra Holding the Vajra Cudgel
“Good man! It is as when a man learns archery: first he settles his feet, afterward he practices the method. So it is also with the bodhisattva-mahāsattva: wishing to study the path of all-knowledge of the Tathāgata, he should first abide in the mind of awakening, and afterward cultivate every buddha-dharma.
“Good man! Suppose a conjuror is about to perform a conjuring: first he should set his intent and hold in mind the conjuror’s method, and afterward all that he does will be accomplished. So it is also with the bodhisattva-mahāsattva: about to raise up the conjurings of the spiritual powers of every buddha and bodhisattva, first he should set his intent and bring forth the mind of awakening, and afterward all of it will be accomplished.
“Good man! Suppose the conjuror’s art: without color, it manifests color. So it is also with the mark of the mind of awakening of the bodhisattva-mahāsattva: though it has no color and cannot be seen, yet it is able to display everywhere the many kinds of merit, virtue, and adornment within the Dharma realm of the ten directions.
“Good man! Suppose a cat: as soon as it sees a mouse, the mouse bores into its hole and dares not come out again. So it is also with the bodhisattva-mahāsattva who brings forth the mind of awakening: if for a moment he looks upon the deeds and delusions with the eye of wisdom, they all scurry into hiding and do not arise again.
“Good man! Suppose a man wears the ornaments of Jambū gold, outshining everything else so that it looks like a heap of ink. So it is also with the bodhisattva-mahāsattva: wearing the ornaments of the mind of awakening, he outshines the merit, virtue, and adornment of every ordinary being and of the two vehicles, so that they are wholly without light or color.
“Good man! It is as with a good lodestone: with the strength of a single portion it is able to draw and break the hooks and locks of iron. So it is also with the bodhisattva-mahāsattva who brings forth the mind of awakening: if he raises up a single thought, he is wholly able to break and destroy the hooks and locks of ignorance that are every view and every desire.
“Good man! It is as with the lodestone: if iron sees it, it all scatters away and none remains. So it is also with the bodhisattva-mahāsattva who brings forth the mind of awakening: the deeds and afflictions and the liberation of the two vehicles, if for a moment they see it, all scatter and are destroyed, and none of them remains either.
“Good man! Suppose a man is skilled in entering the great sea, and none of the creatures of the water are able to harm him; and even if he goes into the mouth of a makara fish, he is not swallowed by it. So it is also with the bodhisattva-mahāsattva: bringing forth the mind of awakening, he enters the sea of birth and death, and the deeds and afflictions are not able to harm him; and even if he enters into the dharma of the real limit of the śrāvakas and pratyekabuddhas, he is not held back by it.
“Good man! Suppose a man drinks the draught of sweet dew, and none of the many things are able to harm him. So it is also with the bodhisattva-mahāsattva: drinking the sweet-dew draught of Dharma that is the mind of awakening, he does not fall into the ground of the śrāvakas or of the pratyekabuddhas, because he has the power of vast compassion and vows.
“Good man! Suppose a man obtains the anshanna medicine and smears it upon his eyes: though he walks among people, people do not see him. So it is also with the bodhisattva-mahāsattva: obtaining the anshanna medicine that is the mind of awakening, he is able by means to enter the realm of Māra, and none of the hosts of Māra are able to see him.
“Good man! Suppose a man attaches himself to a king, and then does not fear other people. So it is also with the bodhisattva-mahāsattva: relying upon the king of great power that is the mind of awakening, he does not fear the perils of the obstructions, the coverings, or the evil destinies.
“Good man! Suppose a man dwells within water and does not fear being burned by fire. So it is also with the bodhisattva-mahāsattva: dwelling within the water of the roots of goodness that is the mind of awakening, he does not fear the fire of knowledge that is the liberation of the two vehicles.
“Good man! Suppose a man leans upon a fierce general, and then has no dread of any enemy. So it is also with the bodhisattva-mahāsattva: relying upon the valiant great general that is the mind of awakening, he does not fear the enemy that is any evil conduct.
“Good man! It is as when the king of the devas Śakra holds the vajra cudgel and crushes and subdues all the hosts of the asuras. So it is also with the bodhisattva-mahāsattva: holding the vajra cudgel that is the mind of awakening, he crushes and subdues every Māra and every outsider.
The Set of Similes (Four, Part Nine), Gathering the Virtue of the Ninth Ground (Chengguan’s Outline): Ten Similes from Taking the Medicine of Prolonged Years to the Wondrous Maṇi Jewel
“Good man! Suppose a man takes the medicine of prolonged years: he long attains to being full and strong, and does not age or grow thin. So it is also with the bodhisattva-mahāsattva: taking the medicine of prolonged years that is the mind of awakening, he cultivates the practice of a bodhisattva through numberless kalpas, and in his mind there is neither weariness nor attachment.
“Good man! Suppose a man compounds a medicinal liquid: he must first take good and pure water. So it is also with the bodhisattva-mahāsattva: wishing to cultivate every practice and vow of a bodhisattva, he should first bring forth the mind of awakening.
“Good man! It is as when a man guards his body: he first guards the life-faculty. So it is also with the bodhisattva-mahāsattva: in holding and guarding the buddha-dharma, he too should first guard the mind of awakening.
“Good man! Suppose a man whose life-faculty is cut off: he is then unable to benefit father, mother, or clansmen. So it is also with the bodhisattva-mahāsattva: relinquishing the mind of awakening, he is then unable to benefit any sentient being and unable to accomplish the merits and virtues of the buddhas.
“Good man! Suppose the great sea: there is nothing able to destroy it. So it is also with the sea that is the mind of awakening: the deeds and afflictions and the mind of the two vehicles are not able to destroy it.
“Good man! Suppose the light of the sun: the light of the stars is not able to outshine it. So it is also with the sun that is the mind of awakening: the light of knowledge without outflows of all the two vehicles is not able to outshine it.
“Good man! It is as when a prince is first born, and is at once honored by the great ministers, because of the mastery of his lineage. So it is also with the bodhisattva-mahāsattva: bringing forth the mind of awakening within the buddha-dharma, he is at once honored together by the elders long practiced in the pure life among the śrāvakas and pratyekabuddhas, because of the mastery of his great compassion.
“Good man! Suppose a prince: though he is young in years, all the great ministers pay reverence and bow to him. So it is also with the bodhisattva-mahāsattva: though he has newly brought forth the mind and is cultivating the practice of a bodhisattva, the elders of the two vehicles should pay reverence and bow to him.
“Good man! Suppose a prince: though among all the ministers and aides he has not yet gained mastery, he already has the marks of a king and is not the equal of any of the ministers and aides, because the place of his birth is honored and surpassing. So it is also with the bodhisattva-mahāsattva: though among all the deeds and afflictions he has not yet gained mastery, yet he is already complete in the marks of awakening and is not on a level with any of the two vehicles, because his lineage is first.
“Good man! Suppose the pure and wondrous maṇi jewel: because of the film upon the eye, it is seen as impure. So it is also with the jewel that is the mind of awakening of the bodhisattva-mahāsattva: those without knowledge and without faith say that it is impure.
The Set of Similes (Four, Part Ten), Gathering the Virtue of the Tenth Ground (Chengguan’s Outline): Six Similes from the Medicine Held by a Spell to the Rootless Tree
“Good man! Suppose there is a medicine held by a spell: if there be sentient beings who see it, or hear of it, or dwell together with it, every sickness they have is extinguished. So it is also with the medicine that is the mind of awakening of the bodhisattva-mahāsattva: it is held together by every root of goodness, by wisdom, by means, and by the vow-knowledge of the bodhisattva; and if there be sentient beings who see it, hear of it, dwell together with it, or call it to mind, the sickness of every affliction of theirs is wholly taken away.
“Good man! Suppose a man constantly holds sweet dew: his body in the end does not alter or decay. So it is also with the bodhisattva-mahāsattva: if he constantly holds in mind the sweet dew that is the mind of awakening, he makes the body of his vows and knowledge in the end not decay.
“Good man! It is as with a wooden figure worked by mechanism: without the pegs, the body falls apart and cannot move. So it is also with the bodhisattva-mahāsattva: without the mind of awakening, his practices fall apart and he cannot accomplish any buddha-dharma.
“Good man! It is as when a wheel-turning king has an aloeswood jewel named Elephant Treasury; if this incense is burned, the four kinds of army of the king all rise up into empty space. So it is also with the incense that is the mind of awakening of the bodhisattva-mahāsattva: if this intent is aroused, it makes every root of goodness of the bodhisattva come out of the three realms forever and walk within that unconditioned space which is the knowledge of the Tathāgata.
“Good man! Suppose the vajra: it is born only from the place of vajra and the place of gold, and is not born from the place of any other jewel. So it is also with the vajra that is the mind of awakening of the bodhisattva-mahāsattva: it is born only from the place of vajra that is great compassion rescuing and guarding sentient beings, and from the place of gold that is the surpassing realm of the knowledge of all-knowledge, and is not born from the place of the roots of goodness of any other sentient being.
“Good man! Suppose there is a tree named Rootless: it is not born from a root, and yet its branches, leaves, flowers, and fruit are all luxuriant. So it is also with the tree that is the mind of awakening of the bodhisattva-mahāsattva: it has no root that can be found, and yet it is able to nourish the spiritual powers and great vows of the knowledge of all-knowledge; its branches, leaves, flowers, and fruit spread and shade and cover the world everywhere.
The Set of Similes (Five), Gathering the Merit and Virtue of the Station of Equal Awakening (Chengguan’s Outline): Seventeen Similes of the Vajra
“Good man! Suppose the vajra: it is not something that a poor vessel or a broken vessel is able to hold, but only a wholly complete and wondrous vessel. So it is also with the vajra that is the mind of awakening: it is not something that can be held within such vessels as the low and inferior sentient beings who are stingy, envious, who break the precepts, who are slack, who are of false mindfulness, and who are without knowledge, nor within such vessels as the sentient beings who have lost their surpassing aspiration, who are scattered, and who have evil thought — but only within the profound-minded jeweled vessel of a bodhisattva.
“Good man! Suppose the vajra: it is able to pierce through the many jewels. So it is also with the vajra that is the mind of awakening: it is wholly able to pierce through every jewel of the Dharma.
“Good man! Suppose the vajra: it is able to destroy the many mountains. So it is also with the vajra that is the mind of awakening: it is wholly able to crush and destroy the mountains of every wrong view.
“Good man! Suppose the vajra: though it be broken and not whole, all the many jewels still cannot come up to it. So it is also with the vajra that is the mind of awakening: though the aspiration be low and there be some slight loss, it still surpasses the merits and virtues of all the two vehicles.
“Good man! Suppose the vajra: though it have a loss or a gap, it is still able to wipe out every poverty. So it is also with the vajra that is the mind of awakening: though it have a loss or a gap and cannot press forward in the practices, it is still able to relinquish all birth and death.
“Good man! It is as with a small piece of vajra: it is wholly able to break and destroy every thing. So it is also with the vajra that is the mind of awakening: entering upon a small portion of the realm, it breaks every delusion of not knowing.
“Good man! Suppose the vajra: it is not something that an ordinary person can obtain. So it is also with the vajra that is the mind of awakening: it is not something that sentient beings of low intent can obtain.
“Good man! Suppose the vajra: one who does not know jewels does not know what it can do and gets no use of it. So it is also with the vajra that is the mind of awakening: one who does not know the Dharma does not understand what it can do and gets no use of it.
“Good man! Suppose the vajra: there is nothing able to melt it away. So it is also with the vajra that is the mind of awakening: none of the dharmas is able to melt it away.
“Good man! It is as with the vajra cudgel: the men of great strength are none of them able to hold it, but only one who has the strength of the great Nārāyaṇa. So it is also with the mind of awakening: all the two vehicles are not able to hold it, but only the firm and good power of the vast causes and conditions of a bodhisattva.
“Good man! Suppose the vajra: none of the many things is able to destroy it, while it is able to destroy every thing everywhere, and yet its own substance and nature are not diminished. So it is also with the mind of awakening: throughout the numberless kalpas of the three times it teaches and transforms sentient beings and cultivates ascetic practice, and it is able to do all that the śrāvakas and pratyekabuddhas are not able to do, and yet in the end it has neither weariness nor decay.
“Good man! Suppose the vajra: no other ground is able to hold it, but only the ground of vajra is able to hold it. So it is also with the mind of awakening: the śrāvakas and pratyekabuddhas are none of them able to hold it, but only one who goes toward sarvajña (all-knowledge).
“Good man! It is as with a vessel of vajra: it is without flaw or gap, and being used to hold water it will never leak away and run down into the ground. So it is also with the vajra vessel that is the mind of awakening: holding the water of the roots of goodness, it will never leak so as to let them drain away into the destinies.
“Good man! It is as with the vajra limit: it is able to hold the great earth and does not let it fall away. So it is also with the mind of awakening: it is able to hold every practice and vow of the bodhisattva and does not let them fall away into the three realms.
“Good man! Suppose the vajra: long dwelling within water, it neither rots nor is soaked through. So it is also with the mind of awakening: through all the kalpas dwelling within the water of the deeds and delusions of birth and death, it is neither destroyed nor altered.
“Good man! Suppose the vajra: none of the fires is able to burn it or to make it hot. So it is also with the mind of awakening: the fires of every affliction of birth and death are not able to burn it or to make it hot.
“Good man! Suppose the vajra seat within the three-thousandfold world-system: it is able to hold the buddhas as they sit at the place of the Way, subdue the Māras, and accomplish right and perfect awakening, and it is not something that any other seat is able to hold. So it is also with the seat that is the mind of awakening: it is able to hold every vow and practice of the bodhisattva, the pāramitās, the acceptances, the grounds, the dedications, the receiving of predictions, the cultivating and gathering of the dharmas that aid the path of awakening, the making of offerings to the buddhas, and the hearing of Dharma and receiving it in practice — and this all other minds are not able to hold.
The Gathering Up of the Latter Set, and the Return to the Question with the Pointing Out: You May Enter This Great Storeyed Pavilion
“Good man! The mind of awakening accomplishes surpassing merits and virtues such as these, measureless and boundless and even beyond telling, beyond telling. If there be sentient beings who bring forth the mind of anuttarā-samyak-saṃbodhi, they obtain the dharma of surpassing merit and virtue such as this. Therefore, good man, you have gained a good benefit! Because you have brought forth the mind of anuttarā-samyak-saṃbodhi and sought the practice of a bodhisattva, you have already obtained great merit and virtue such as this.
“Good man! As for what you asked — how is a bodhisattva to study the practice of a bodhisattva and to cultivate the path of a bodhisattva? Good man, you may enter this great storeyed pavilion Vairocana Adornment Treasury and contemplate it everywhere, and then you will be able to understand how to study the practice of a bodhisattva; and having studied it, you will accomplish measureless merit and virtue.”
善財已經發過心了，為什麼還要再問一次
善財到彌勒這裡，開口第一句是自陳：「大聖！我已先發阿耨多羅三藐三菩提心，而我未知菩薩云何學菩薩行？云何修菩薩道？」發心在前，不知在後——這是本節全部問題的形狀。澄觀科這一段，說諮問「中二：先自陳發心、後「而我未知」下正問法要」，把「已發」與「未知」分作兩截，正是要人看見這兩截並不矛盾。
要排一個誤解：以為發了菩提心就等於知道怎麼修，於是誰若還在問『怎麼做』，就表示他其實沒發心。善財從福城起，一路南行，經一百一十位善知識，到這裡仍然問「云何學」。發心是門，不是路；進了門，路還要一步一步問。
落到地上：檢驗自己有沒有發心，不看還問不問；看的是問了之後走不走。善財的問，是走出來的問。
五十句歎德：一生當得的人，已經是什麼樣
善財問法之前，先用一長串句子歎彌勒——因為一切如來授彌勒記，一生當得無上菩提。自「則已超越一切菩薩所住處」以下，四十五句以「則已」起，一氣直下，末五句轉作「已」，末以「已能速踐一切智位」收。澄觀判這一段說「別有五十句，皆因圓果滿德」，並指出這歎德本身就是問端：「即以此德亦為問端」。
為什麼歎人可以當作問？因為所歎的正是所求的。善財不是在恭維，他是在把「果」擺出來，然後問「因」怎麼走。五十句裡有超越住處、出過離生位、圓滿波羅蜜、深入諸忍門、具足諸地、遊戲解脫門，也有破煩惱魔軍的大勇將、出生死曠野的大導師、治諸惑重病的大醫王、生死海中的船師——前半是自證，後半是化他。
要排一個誤解：以為這是文辭鋪張。它是一份清單，善財把彌勒身上的每一項都點出來，就是在說『這些我都要，請告訴我路』。落到地上：問一個人問題之前，先弄清楚自己要的是什麼；問題的品質，取決於這一步。
他問的是『怎麼學』，不是『那是什麼』
結問一段，善財再把問題重述一遍：「菩薩云何學菩薩行？云何修菩薩道？」接著列出他要這條路做到的事——隨所修學能疾得具足一切佛法、悉能度脫所念眾生、普能成滿所發大願、普能究竟所起諸行、普能安慰一切天人，末後四句尤其重：「不負自身，不斷三寶，不虛一切佛菩薩種，能持一切諸佛法眼。」澄觀科此為「結問請說，兼顯問意」——「兼顯問意」四字是關鍵，問句之外還帶著問的理由。
要排一個誤解：以為求法就是求知識。善財所列的五項六項，沒有一項是「知道」，全是『能夠』。他要的是行得出來的東西。
落到地上：向人求教之前，把『我要它做到什麼』說清楚；說得清楚，答的人才知道要給什麼。彌勒接下來給的不是一套次第表，正因為善財問的不是次第表。
彌勒為什麼先對大眾說，不先對善財說
善財問完，彌勒沒有立刻回答，而是「觀察一切道場眾會，指示善財而作是言：「諸仁者！汝等見此長者子，今於我所問菩薩行諸功德不？」」——他先對眾會說話，說的內容是善財。澄觀科這一大段，說「先為大眾讚歎善財，即是歎人；後為善財讚菩提心，即是讚法」，一歎人、一讚法，是兩截。法藏科同一段時也把它擺在最前，說是「為己眷屬歎善財德，令人倣習」。
要排一個誤解：以為這是客套的引言。它有明確的作用——彌勒稱歎善財這一段結束時，經文自己記了結果：「令無量百千眾生發菩提心已」。也就是說，這段話當場度了人。
落到地上：善知識答一個人的問，往往同時在教一堂課。彌勒的第一個動作，是把一個人的問題變成一屋子人的功課。
一百一十位善知識：所歎的是行，不是解
彌勒歎善財，先總說他「勇猛精進，志願無雜，深心堅固，恒不退轉」，接著點出事實：「曩於福城受文殊教，展轉南行求善知識，經由一百一十善知識已，然後而來至於我所，未曾暫起一念疲懈。」澄觀就這一句下判語，說一時之勤還算不得可歎，「自始暨末一念無懈故為可稱」。
要留意：這裡所歎的沒有一句是『他懂得多少』。全是走了多遠、事奉了多少人、有沒有懈。彌勒接著又說他「見善知識情無厭足，事善知識身不疲懈，聞善知識所有教誨常樂順行未曾違逆」——見、事、聞三事，一事一句。
落到地上：判斷自己在道上有沒有進步，不必去量解得多深。量三件事就夠了：見到善知識還想不想見，事奉起來身體累不累，聽到教誨順不順著行。
救護之相：二十三句與二十一句
彌勒稱歎善財的第二層，講他「發心救護一切眾生」之後所作。經文用兩組排比說。第一組自「解脫諸苦，超諸惡趣」起，一路是「斷貪鞅，解見縛，壞想宅，絕迷道，摧慢幢，拔惑箭，撤睡蓋，裂愛網」，末以「出生死」收——每一句都是把某一種纏縛當作實物來拆。第二組換一個句法：先說是什麼人，再說給他什麼法——「為被四流漂泊者，造大法船；為被見泥沒溺者，立大法橋；為被癡暗昏迷者，然大智燈」，直到「著生死者，令其趣入一切智城」。
要排一個誤解：以為救護眾生是一件籠統的善意。這兩組排比顯示它是分別的：漂泊的給船，沒溺的給橋，昏迷的給燈，有病的給藥，憂惱的給慰諭，落網的給智劍。什麼病給什麼藥，不是一味通用。
落到地上：發了願要利益人，接著就要學會分辨面前這一個人是哪一種難處。這一段是彌勒為善財的行所作的註腳，也是為讀的人立的一把尺。
展轉倍更難得：發心之後才是難處
稱歎的第三層，彌勒用了一組層層加碼的句子：「若有眾生能發阿耨多羅三藐三菩提心，是為希有；若發心已，又能如是精進方便集諸佛法，倍為希有」——之後連下十餘個「又能如是」：求菩薩道、淨菩薩行、事善知識、如救頭然、順知識教、堅固修行、集菩提分、不求名聞利養、不捨菩薩純一之心、不樂家宅不著欲樂不戀父母親戚知識、不顧身命唯願勤修一切智道，末以一句收：「應知展轉倍更難得。」
要排一個誤解：以為發心是最難的一關，過了就好。經文的語勢正相反——發心只是第一層希有，後面每一層都在加倍。特別是「不捨菩薩純一之心」與「不顧身命」兩句，放在最後，是最難的兩層。
落到地上：不要把發心當作已經完成的事來紀念。它是計數的起點，不是終點。
一生與多劫：時間為什麼會不一樣
稱歎的末層，彌勒把兩種時間並排：「餘諸菩薩經於無量百千萬億那由他劫，乃能滿足菩薩願行」，而善財「於一生內」就能淨佛剎、化眾生、以智慧深入法界、成就諸波羅蜜、增廣一切諸行、圓滿一切大願、超出一切魔業、承事一切善友、清淨諸菩薩道、具足普賢諸行——十句一氣。
這一組對舉不是憑空來的。善財問端所歎的彌勒，正是「一生當得阿耨多羅三藐三菩提」；如今彌勒回過來說善財「於一生內」能作十事。問的人與被問的人，在「一生」這件事上對上了。
要排一個誤解：以為這是說有人天生就快。經文給的理由在前面幾段——一百一十位善知識，一念不懈。快不是省了路，是走的時候沒有停。落到地上：所謂頓，是在不停之中看出來的，不是在跳過之中看出來的。
善哉善哉，汝獲善利：一個「何以故」把話題轉了
彌勒向眾會稱歎善財既畢，才對善財說話：「善哉善哉！善男子！汝為饒益一切世間，汝為救護一切眾生，汝為勤求一切佛法故，發阿耨多羅三藐三菩提心。」接著是十句「汝獲善利」——得人身、住壽命、值如來出現、見文殊師利大善知識、身是善器、為善根所潤澤、為白法所資持、解欲清淨、為諸佛護念、為善友攝受。澄觀把這兩截判作「初標歎發心」與「二「汝獲善利」下歎其發心之器成益」。
然後經文問了一句「何以故？」——這一問是全子的樞紐。澄觀替它把意思說明白，說徵意是「所以歎善哉獲善利者，何耶？」而釋意是「菩提心具德故」。也就是說，底下兩百多句譬喻，全是這一個「何以故」的答案。
落到地上：讀底下的長串比喻若覺得繁，就把這一問記住——彌勒不是在讚美一顆心，他是在回答『這個人憑什麼算是得了大好處』。
前一批一百一十八句：一個句式，一百一十八次
自「菩提心者，猶如種子，能生一切諸佛法故」起，經文用同一個句式連下一百一十八次：先標「菩提心者」，中安一喻，末以「故」字說明取義。作「猶如」者、作「如」者、作「則為」者三形交錯，句法不變。澄觀於此標明分數，說前一批是「初一百一十八句明菩提心遍該諸地」，後一批是「一百三句」，二者合計即他所標的總數。
澄觀讀這一百一十八句用了兩把尺，他自己說得很清楚：「橫則一一發心皆具諸句之德，竪則別配諸位發心。」橫是說任一句所歎之德，發心的當下就全有；竪是說這一串句子的次第，可以配上從種性到究竟的位次。他隨即承光統師之說，把一百一十八句分作十二段配十二住。
要排一個誤解：以為配了位就是說初心的人只得第一段的德。澄觀在配完之後自己就把這層封住了，說「其中文義皆與彼位相應，恐繁不屬故」，又說「始於種子、終於惑習，明竪義彰矣。然斷習等，推功歸本由初發心，則橫具諸德於理明矣」——末後那些斷惑習的功德，推起源頭仍然是初發心。
落到地上：底下讀十二段，兩把尺要同時拿著。看次第，是為了看見這條路有多長；看橫具，是為了知道現在就已經在路上。
種性住三句：種子·良田·大地
第一段只有三句：種子能生一切諸佛法，良田能長眾生白淨法，大地能持一切諸世間。澄觀繫此三句為種性住，並說明何以是這三個：「故云如種如田地，皆是種生之義。」三個比喻取的是同一件事的三面——種是能生者，田是所生處，地是承載一切者。
為什麼開頭要用種？因為種的特點是『還看不出來』。種子裡沒有一片葉子可指，可是離了它就沒有樹。菩提心在初發之際也是如此，指不出什麼相，然而一切佛法自此而出。
要排一個誤解：以為既然種還小，就等它長大再說。良田與大地兩句正是接著這一點說的——良田不是等有了苗才叫良田，大地不是等載了物才叫大地。它們的德在承載的能力上，不在已經承載了多少。
落到地上：發心之初最容易犯的是輕視自己這一念。經文把它擺在一百一十八句的第一位，就是在說：這一念不是預備，它是本錢。
勝解行住六句：淨水·大風·盛火·淨日·盛月·明燈
第二段六句，澄觀繫為勝解行住，說是「明勝解行住中之益」。六個比喻各取一種作用：淨水能洗煩惱垢，大風普於世間無所礙，盛火能燒諸見之薪，淨日普照諸世間，盛月令白淨法圓滿，明燈能放種種法光明。
這六個排在一起有次序可看：先洗（除垢），再通（無礙），再燒（斷見），然後才是照、圓、明三種光。前三是去掉什麼，後三是顯出什麼。特別是「能燒一切諸見薪故」一句——燒的是見，不是境。薪是拿來燒的，不是拿來搬走的。
要排一個誤解：以為勝解就是懂得多。這六句裡沒有一句說「知」，全是水、風、火、日、月、燈這些會作用的東西。解之為益，在於它動起來。
落到地上：如果覺得自己的理解沒有力量，就對照這六句問一句——它有沒有洗掉什麼、通過什麼、燒掉什麼。若三樣都沒有，那還只是記住了。
極喜增上住十六句：從淨目到帝王
第三段十六句最長，澄觀繫為極喜增上住，並說「皆初地中義故」。十六句可以看出三小組。第一組是見與行的資具：淨目普見安危處、大道令入大智城、正濟令離諸邪法、大車運載諸菩薩、門戶開示菩薩行。第二組是住的地方：宮殿安住修習三昧、園苑於中遊戲受法樂、舍宅安隱諸眾生，接著兩句轉為「則為」——則為所歸利益諸世間、則為所依是諸菩薩行所依處。第三組是人：慈父訓導、慈母生長、乳母養育、善友成益，末二句是君主勝出二乘、帝王於一切願中得自在。
為什麼初地要用這麼多人的比喻？因為初地名歡喜，歡喜之所以生，在於有了依靠。父、母、乳母、善友四句連下，說的是同一顆心對修行人所起的四種作用：教、生、養、成。
要排一個誤解：以為菩提心是自己的一個念頭，怎麼會像父母。經文的意思正在這裡——它不是你的一個想法，它是生養你這條命的東西。落到地上：初發心之後那段最容易搖擺的日子，靠的不是意志，是這四句所說的養。
戒增上住七句：大海·須彌山·鐵圍山·雪山·香山·虛空·蓮華
第四段七句，澄觀繫為戒增上住。七個比喻裡有一海、四山、一空、一華：大海是一切功德悉入其中，須彌山是於諸眾生心平等，鐵圍山是攝持一切諸世間，雪山是長養一切智慧藥，香山是出生一切功德香，虛空是諸妙功德廣無邊，蓮華是不染一切世間法。
何以戒要用這些？山之德在不動與能持，海與空之德在能容，蓮華之德在處染而不染。戒的作用正是這三樣：不動、能容、不染。特別是「於諸眾生心平等故」一句配須彌山——山之為山不在高，在於它對四方一樣高。
要排一個誤解：以為持戒是把自己收得很窄。這七句一句比一句寬：海、須彌、鐵圍、雪山、香山、虛空。戒若持成了窄，是持法出了問題。
落到地上：檢驗自己的戒，看它有沒有讓心對人更平等、對境更能容。若持得越久人越挑剔，那就要回頭看這七句。
增上心住十句：從調慧象到黑沈香
第五段十句，澄觀繫為增上心住。前三句都在說調伏：調慧象是「其心善順不獷戾」，良善馬是「遠離一切諸惡性」，調御師是「守護大乘一切法」。後七句轉向治與藏：良藥治煩惱病，坑穽陷沒諸惡法，金剛穿徹一切法，香篋貯一切功德香，妙華為世間所樂見，白栴檀除欲熱使清涼，黑沈香熏法界悉周遍。
象與馬兩句值得留意。經文說的不是把象馬制住，是說牠「善順」、「遠離惡性」——調的結果是牠自己不那樣了，不是被綁著不能那樣。增上心之增上，正在此處。
要排一個誤解：以為修心就是壓住念頭。坑穽一句像是壓，可是它旁邊的象與馬兩句先把話說明白了：真調伏是性情變了。落到地上：判斷自己的定力，不看忍得住多久，看不用忍的時候多不多。
覺分相應增上慧住十句：從善見藥王到水清珠
第六段十句，澄觀繫為覺分相應增上慧住。十句裡有三藥、三位天神、一莊嚴具、一火、二珠：善見藥王破煩惱病，毘笈摩藥拔諸惑箭——澄觀在這裡順手釋了梵語，說「云毘笈摩者，此云普去」；帝釋是一切主中最尊，毘沙門能斷貧窮苦，功德天為一切功德所莊嚴，莊嚴具莊嚴諸菩薩，劫燒火燒一切諸有為，無生根藥長養諸佛法，龍珠消煩惱毒，水清珠清煩惱濁。
「覺分」是三十七道品之通稱，此段以藥為主，取其能對治。毘笈摩藥「能拔一切諸惑箭故」一句尤其要看：箭是射進來的，不是本有的；拔箭的前提是承認它是外來之物。
要排一個誤解：以為慧是分析的能力。這一段沒有一句說分析，全說治。慧之為慧，在它能不能把箭拔出來。
落到地上：學了很多法而煩惱照舊，可以拿這一段對照——藥有沒有服，箭有沒有拔。
諸諦相應增上住十句：從如意珠到堅甲
第七段十句，澄觀繫為諸諦相應增上住。前五句都在說「給」與「淨」：如意珠周給諸貧乏，功德瓶滿足眾生心，如意樹雨一切莊嚴具，鵝羽衣不受生死垢，白㲲線「從本已來性清淨故」。後五句轉為耕與戰：快利犁治眾生田，那羅延摧我見敵，快箭破諸苦的，利矛穿煩惱甲，堅甲護一切如理心。
白㲲線一句是這一段的眼。前面幾句說的是它能給人什麼，這一句忽然回到它自己——它本來就是淨的，不是洗成淨的。諸諦相應之住，所相應者正是這個「本來」。
要排一個誤解：以為心要修才會淨。經文用了「從本已來」四字。修所去的是垢，不是加上一個淨。落到地上：用功若總覺得自己髒得洗不完，就想這一句——洗的是垢，底子不是靠洗出來的。
緣起流轉止息相應增上住十句：從利刀到鉗鑷
第八段十句，澄觀繫為緣起流轉止息相應增上住，段名長，意思就是『把生死這條流轉線截斷』。十個比喻幾乎全是刃器與工具：利刀斬煩惱首，利劍斷憍慢鎧，勇將幢伏諸魔軍，利鋸截無明樹，利斧伐諸苦樹，兵仗防諸苦難，善手防護諸度身，好足安立諸功德，眼藥滅無明翳，鉗鑷拔身見刺。
要看的是所斷之物的次序：煩惱之首、憍慢之鎧、魔軍、無明之樹、諸苦之樹。無明在中間，苦在其後——這正是流轉的次序，斷的地方也在那裡。末四句忽然轉柔：手、足、眼藥、鉗鑷都不是砍的，是護持與細作。
要排一個誤解：以為斷惑是一味用猛。十句裡前六句猛，後四句細；拔身見之刺要用鉗鑷，用斧是不成的。落到地上：粗重的煩惱要斷得快，細的我執要拔得準，兩種力氣不一樣。
無相有功用住十句：從臥具到大龍王
第九段十句，澄觀繫為無相有功用住。臥具息生死勞苦，善知識解生死縛，好珍財除貧窮事，大導師善知出要道，伏藏出功德財無匱乏，涌泉生智慧水無窮盡，明鏡普現一切法門像，蓮華不染諸罪垢，大河流引度攝之法，大龍王能雨一切妙法雨。
「有功用」是說還要用力，「無相」是說用力而不著相。這十句正在這兩頭之間：一面是臥具、珍財、伏藏這些安歇與豐足的相，一面是涌泉、大河、法雨這些不停流出的相。安歇與流出並不打架——泉之所以不竭，正因為它不必費力。
要排一個誤解：以為到了無相就沒事可做。此住之名自己說了「有功用」。落到地上：修到某個階段會覺得又要放下又要精進，兩邊拉扯。這一段的答案是：放下的是相，精進的是流。
無相無功用住十句：從命根到大寶洲
第十段十句，澄觀繫為無相無功用住。命根任持菩薩大悲身，甘露令安住不死界，大網普攝諸眾生，羂索攝取所應化，鉤餌把住在有之淵裡的釣出來，阿伽陀藥令無病永安隱，除毒藥消歇貪愛毒，善持呪除顛倒毒，疾風卷諸障霧，大寶洲出生覺分寶。
命根一句放在段首是有意思的。命根不是我們去用的東西，它自己在持著這條命。到了無功用之位，菩提心對菩薩的作用就像命根對身——不用起念，它一直在。網、索、鉤餌三句連下，說的是攝眾生；而攝的方式也不費力，網張著就攝，餌下著就出。
要排一個誤解：以為無功用是不作為。這十句裡度眾生的手段一個比一個具體。落到地上：所謂不費力，是熟到不必想；不是不做。
無礙解住十句：從好種性到壽行
第十一段十句，澄觀繫為無礙解住。好種性出生白淨法，住宅為諸功德法所依處，市肆是菩薩商人貿易處，鍊金藥治煩惱垢，好蜜圓滿功德味，正道令入智城，好器持一切白淨法，時雨滅一切煩惱塵，末二句轉「則為」——則為住處是一切菩薩所住處，則為壽行「不取聲聞解脫果故」。
市肆一句最特別。市集是交易的地方，人來人往、有出有入；用它來比菩提心，說的是無礙解之四通八達。澄觀於末句「壽行」下誌了一筆梵本的異語，說「梵本云則為磁石，不吸聲聞解脫果故」——磁石之喻取其吸而不吸，與「壽行」取義不同，這一筆並錄在此，不強會為一。
要排一個誤解：以為無礙就是什麼都通。末句偏偏說了一個「不」——不取聲聞解脫果。無礙之中有一個不取，這不是障礙，是方向。
落到地上：路上什麼門都能進，才更要知道哪一扇不進。
最上菩薩住十六句：從淨瑠璃到佛支提
第十二段十六句，是前一批的末段，澄觀繫為最上菩薩住。淨瑠璃自性明潔，帝青寶出過二乘智，更漏鼓覺眾生煩惱睡，清淨水性本澄潔，閻浮金映奪有為善，大山王超出諸世間；接著四句「則為」——則為所歸不拒諸來者，則為義利除諸衰惱，則為妙寶令心歡喜，則為尊勝眾生心無與等；再是大施會充滿眾生心、伏藏攝一切諸佛法；末四句是因陀羅網伏煩惱阿脩羅、婆樓那風動一切所應化、因陀羅火燒諸惑習、佛支提為一切世間應供養。
末四句之中，澄觀就前二者釋了梵本之取義，說「梵本云因陀羅網，網取煩惱阿修羅故。婆樓那風，此云迅猛風也」。而全批的末一句用佛支提——塔廟，是受人供養之處。自種子起，至塔廟止：開頭是還看不見的，結尾是人人來拜的。
要排一個誤解：以為到了最上位就與初發心是兩件事。澄觀在這裡收束說「始於種子、終於惑習」是竪，而「推功歸本由初發心」是橫。落到地上：讀完這一百一十八句，回頭看第一句的種子——中間所有的德，都是它。
前一批的總攝：三世如來從菩提心而出生
一百一十八句說完，經文自己收：「善男子！菩提心者，成就如是無量功德；舉要言之，應知悉與一切佛法諸功德等。何以故？因菩提心出生一切諸菩薩行，三世如來從菩提心而出生故。」
這一段給了兩個判斷。一是「悉與一切佛法諸功德等」——不是差不多，是等。二是理由：一切菩薩行從它出生，三世如來從它出生。澄觀就此下一語，說「二「善男子」下總結，即功成由於始簣故。初心具於諸德，況復初後圓融」。始簣是說堆山的第一筐土，山之成，功在那一筐。
要排一個誤解：以為『等於一切佛法功德』是誇張的話。經文接著就給了一個可驗的推論：「若有發阿耨多羅三藐三菩提心者，則已出生無量功德，普能攝取一切智道。」發了，就已經出生了——不是將來會有。
落到地上：這是全子最要記住的一句。若信不及，底下一百零三個譬喻是白讀的；若信得及，那一百零三個譬喻只是把同一件事說得更清楚。
後一批一百零三喻：句式換了，語氣也換了
自「善男子！譬如有人，得無畏藥，離五恐怖」起，經文換了一個句式：先出一件世間之事作喻，再以「菩薩摩訶薩亦復如是」轉入所合。澄觀就這個體例說「文中各有喻、合，說聽之人所見深遠故，所引喻多非凡境。亦顯不共菩提心故」——喻與合兩分，而所取之喻多不是尋常所見。
澄觀又指出前後兩批的語氣之別：「前多明信成就及解行發心，後段多明證位發心故文多云得。」這一句可以拿經文對——後一批的合語屢屢作「得菩提心解脫智藥」「得菩提心大龍寶珠」「得菩提心如意寶珠」「得菩提心善調龍法」「得菩提心安繕那藥」，一個「得」字反覆出現，而前一批句句只作「菩提心者」。
要排一個誤解：以為兩批只是同一件事說兩遍。前批說這心是什麼，後批說得了這心的人會怎麼樣。一個講體，一個講用。落到地上：讀後一批時，每一喻都可以問自己一句——這個「得」，我得了沒有。
攝十住德七喻：藥的第一組
後一批的第一段七喻，澄觀繫為「攝十住德，覺心自性離惡覺等故」。七喻全是藥：無畏藥離火毒刀水煙五恐怖，解脫藥終無橫難，摩訶應伽藥令毒蛇聞氣遠去，無勝藥令怨敵無能勝，毘笈摩藥令毒箭自然墮落，善見藥除一切諸病，末一喻是珊陀那藥樹——「有取其皮以塗瘡者，瘡即除愈；然其樹皮，隨取隨生，終不可盡。」
首喻的合語最好記：得了菩提心之藥，「貪火不燒，瞋毒不中，惑刀不傷，有流不漂，諸覺觀煙不能熏害」——五種恐怖一一對上五種煩惱。而末喻的珊陀那，說的是給出去而不減少：皮隨取隨生，一切智之樹「初無所損」。
要排一個誤解：以為利他會把自己耗盡。珊陀那一喻正是為此設的。落到地上：初住之位所以能安住，靠的不是省著用，是取之不竭。
攝十行德十喻：從無生根到龍寶珠
第二段十喻，澄觀繫為「攝十行德」。前五仍是藥：無生根藥增長閻浮提樹，阿藍婆藥令身心堪能，念力藥令所聞不忘，大蓮華藥令住壽一劫，翳形藥令人與非人不能見。後五轉為珠寶：普集眾寶珠令劫火不能減海一滴，大光明摩尼映蔽一切寶莊嚴具，水清珠清濁水，住水寶入大海不為水害，龍寶珠入龍宮而龍蛇不能害。
十行是行門，所以這一段的取義多在「能作」。無生根藥「增長一切學與無學及諸菩薩所有善法」，是增長；念力藥是聞持不忘；翳形藥是入而不被見。普集眾寶珠一喻另有一層警策——經文說若能憶持不失，要壞菩薩一善根「終無是處」，可是接著補了一句：「若退其心，一切善法即皆散滅。」
要排一個誤解：以為得了就穩了。這一句是全批中少見的反面說法。落到地上：行門之難不在做不到，在放下之後就散了。憶持不失四字，是這一段真正的門。
攝十迴向德九喻：從帝釋摩尼冠到瑠璃寶
第三段九喻，澄觀繫為「攝十迴向德」。帝釋著摩尼冠映蔽諸天眾，如意珠除貧窮苦，日精珠向日光而生火，月精珠向月光而生水，龍王戴如意摩尼寶冠遠離怨敵，一切世間莊嚴藏寶珠令所欲充滿而珠無損減，轉輪王摩尼寶放大光明破一切暗，帝青大摩尼寶令所觸者即同其色，瑠璃寶處不淨百千歲而不受染。
這一段何以繫迴向？看日精與月精兩喻的合語就明白：日精珠「持向智光而生智火」，月精珠「持此心珠，鑒迴向光，而生一切善根願水」——都是把一樣東西轉向另一處而生出新的東西，這正是迴向的動作。帝青寶一喻更直接說出迴向之果：「觀察諸法迴向善根，靡不即同菩提心色。」
要排一個誤解：以為迴向是把功德送出去就沒了。莊嚴藏寶珠一喻專門說這件事——令人所願滿足，「而菩提心無有損減」。
落到地上：迴向不是分配，是轉向。轉向之後生出來的，比原來的多。
攝初地德四喻：淨光明·火焰·無價寶·自在王
自「譬如有寶，名：淨光明」起，澄觀判以下六十喻攝十地德，並分為十小段。第一小段四喻攝初地：淨光明寶映蔽一切寶色，火焰寶除滅一切暗冥，海中無價寶商人採得船載入城，自在王寶珠去日月輪四萬由旬而日月宮中莊嚴悉現其影。
初地名歡喜，其德在「見」——見了佛智之後知道自己不是二乘。四喻裡三喻說映蔽與照見。無價寶一喻另出一義：菩薩「乘大願船，深心相續」把它載進解脫城中。「深心相續」四字要記，寶不是撿了就到，中間有一段航程。
要排一個誤解：以為初地是起點所以簡單。自在王一喻說的是隔四萬由旬而影現具足——初地所照見的是整個果地。落到地上：初見道時看到的東西，比當時能做到的多得多，這不是妄想，是初地之相。
攝二地德三喻：自在王·海藏·閻浮檀金
第二小段三喻攝二地，澄觀繫其義為「持戒頭陀等淨功德故」。自在王寶珠是日月光所照之處一切財寶衣服價值不能及，海藏之寶普現海中諸莊嚴事，天上閻浮檀金除心王大摩尼寶外餘無及者。
三喻之中，自在王寶與閻浮檀金是一個結構：某物在某一類中無與倫比；海藏則說普現莊嚴。二地名離垢，離垢之德正是這樣——不是多了什麼，是純了。純到某個地步，同類的一切都比不上。
要排一個誤解：以為持戒的價值在於守住了幾條。前後二喻說的是『價值』，而價值來自純度；海藏說的是純了之後，功德自然顯現。落到地上：戒行之高下不在條目多少，在有沒有雜。
攝三地德四喻：善調龍法·勇士鎧仗·黑栴檀·白栴檀
第三小段四喻攝三地，澄觀繫其義為「入諸禪定，離惑熱等故」。善調龍法者於諸龍中得自在，勇士被執鎧仗而怨敵無能降伏，天上黑栴檀香燒一銖普熏小千世界，白栴檀塗身除一切熱惱令身心清涼。
三地名發光，其行在禪定與忍。四喻分作兩對：前一對是制伏（龍與怨敵），後一對是香（熏與涼）。白栴檀一喻的合語把「熱惱」點得很細：「能除一切虛妄、分別、貪、恚、癡等諸惑熱惱，令其具足智慧清涼。」熱惱之首是虛妄分別，不是貪瞋。
要排一個誤解：以為定就是靜。黑栴檀一喻說的是燒一銖而普熏小千世界——定之為用，是往外的。落到地上：定坐得好不好，看下座之後身邊的人涼不涼。
攝四地德四喻：須彌山與波利質多羅三喻
第四小段四喻攝四地，澄觀繫其義為「同一切智焰，得無漏故」。須彌山者「若有近者，即同其色」；接著連取波利質多羅樹三喻——皮之香氣勝過閻浮提諸華，未開華而已是無量諸華出生之處，華一日熏衣勝他華千歲之熏。
須彌山一喻的合語是「若有近者，悉得同其一切智色」。四地名焰慧，焰之德在同化——靠近火的都變成火色。而波利質多羅三喻裡，中間一喻最要緊：「雖未開華，應知即是無量諸華出生之處。」還沒有開，已經是出生之處。
要排一個誤解：以為沒有現出功德就是還沒有。這一喻專治此病。落到地上：修行到某個階段會覺得毫無所得，這時候要記住未開之樹已經是華的所生處。
攝五地德四喻：椰子樹·訶宅迦·小火·一燈
第五小段四喻攝五地，澄觀繫其義為「利人不染俗故」。海島椰子樹根莖枝葉華果一切眾生恆取受用無時暫歇，訶宅迦藥汁一兩變千兩銅悉成真金，小火隨所焚燒其焰轉熾，一燈然百千燈而本燈無減無盡。
五地名難勝，其難在入世而不同流。椰子樹一喻的合語把時間拉滿：「始從發起悲願之心，乃至成佛，正法住世，常時利益一切世間無有間歇。」訶宅迦一喻則說明了「不染」的機理——「非千兩銅能變此藥」，是藥變銅，不是銅變藥。
要排一個誤解：以為入世久了難免被染。訶宅迦與小火兩喻正相反：小火隨所燒而焰更熾，所遇之境反成其增長。落到地上：分辨自己是在被境轉還是在轉境，看一件事——事情過後，心是弱了還是旺了。
攝六地德六喻：一燈入闇室·燈炷·他化天冠·師子三喻
第六小段六喻攝六地，澄觀繫其義為「般若現前，頓破闇故」。一燈入闇室破百千年之闇，燈炷益膏油而明終不絕，他化自在天王冠閻浮檀真金天冠而欲界天子莊嚴具皆不能及，師子王哮吼令師子兒增勇而餘獸竄伏，師子筋為樂絃而餘絃悉絕，師子乳一滴投乳海而悉令變壞直過無礙。
一燈入闇室是六地的正喻，也是全批中最有名的一喻——「百千年闇悉能破盡」，闇之久不能加重破它的難度。燈炷一喻補了另一頭：光要不絕，須「大願為炷……益大悲油」。師子三喻則說般若之不共：聞者或增勇或竄伏，關鍵在「有所得者聞皆退散」。
要排一個誤解：以為積習深重就難破。闇再久也只是闇，燈一進來就沒了。落到地上：不必先把過去清算一遍再開始；先點燈。
攝七地德五喻：迦陵頻伽·金翅鳥王子·壯夫利矛·摩訶那伽·射師弟子
第七小段五喻攝七地，澄觀繫其義為「善入方便，得自在故」。迦陵頻伽鳥在卵殼中已有大勢力，金翅鳥王子初生時目明利飛勁捷，壯夫執利矛刺堅密甲直過無礙，摩訶那伽大力勇士奮威怒而額上生瘡疱、瘡未合則無人能制，射師弟子雖未慣習師藝而智慧方便善巧餘人不及。
五喻裡有三喻說的是『還沒有成熟就已經勝過』：卵中之鳥、初生之王子、未慣習之弟子。七地名遠行，遠行之德在方便；方便之相，正是未熟而已能。摩訶那伽一喻的合語尤其要看：「若起大悲，必定發於菩提之心；心未捨來，一切世間魔及魔民不能為害。」瘡不合則無人能制——大悲不歇則魔不能害。
要排一個誤解：以為要修成了才有力量。五喻齊聲說不是。落到地上：不要等自己夠格了才去做該做的事。
攝八地德十四喻：從如人學射到釋天王金剛杵
第八小段十四喻攝八地，是十地之中最長的一段，澄觀繫其義為「無功發心，能滅相惑等故」。前五喻中，前二說「先」，餘三說隱顯與映蔽：學射先安其足、幻師先起意憶持幻法、幻術無色現色、貓貍纔見於鼠而鼠不敢出、著閻浮金莊嚴具映蔽一切如聚墨。中四喻說磁石與入海：好磁石少分之力吸壞鐵鉤鎖，磁石一見而鐵皆散去，善入大海者水族不能害、入摩竭魚口亦不被吞，飲甘露漿者諸物不能害。後五喻說依恃：安繕那藥塗目而人不見，依附於王不畏餘人，住於水中不畏火焚，依倚猛將不怖怨敵，釋天王執金剛杵摧伏阿脩羅眾。
八地名不動，其德在無功用。「如人學射，先安其足，後習其法」一喻是全批最平易的一個，合語也直：「欲學如來一切智道，先當安住菩提之心，然後修行一切佛法。」而磁石二喻說的正是無功用——磁石不動，鐵自己壞、自己散。
要排一個誤解：以為不動就是不管。飲甘露漿一喻的合語補足了：「不墮聲聞、辟支佛地，以具廣大悲願力故。」不動之所以不落二乘，是因為底下有悲願撐著。
落到地上：做事之前先把心安住，這一句是可以當天就用的。
攝九地德十喻：從服延齡藥到摩尼妙寶
第九小段十喻攝九地，澄觀繫其義為「延壽益生等故」。服延齡藥長得充健不老不瘦，調和藥汁必先取好清淨水，護身先護命根，命根若斷不能利益父母宗親，大海無能壞者，日光星宿不能映蔽，王子初生即為大臣所尊重，王子年幼而大臣皆悉敬禮，王子未得自在而已具王相，清淨摩尼妙寶因眼有翳而見為不淨。
十喻之中，命根二喻與王子三喻是兩組。命根二喻說的是「先後」：護持佛法先護菩提之心，捨了它就不能利益眾生。王子三喻說的是「種性」：初生即被尊重、年幼而受禮敬、未自在而已具王相——合語一句比一句明白，末一句作「雖於一切業煩惱中未得自在，然已具足菩提之相，不與一切二乘齊等，以種性第一故」。
要排一個誤解：以為還有煩惱就不算數。這三喻專為此設。末喻更翻過來說：摩尼妙寶本自清淨，說它不淨的是眼裡有翳的人；菩提心之被人輕看，是「無智不信謂為不淨」。
落到地上：不要拿自己還有煩惱來否定自己已經發的心。這兩件事不在同一層。
攝十地德六喻：從呪所持之藥到無根樹
第十小段六喻攝十地，澄觀繫其義為「深除惑習，成一切佛法故」。有藥為呪所持而見聞同住者諸病消滅，常持甘露者身畢竟不變不壞，機關木人無楔則身即離散，轉輪王沈香寶名象藏燒之則四種兵騰空，金剛唯從金剛處及金處生，無根樹不從根生而枝葉華果繁茂。
呪藥一喻的合語把「見、聞、同住、憶念」四事並列——不必修，見到聽到同住憶念都算。象藏香一喻說出三界：「若發此意，即令菩薩一切善根永出三界。」而末二喻是一對：金剛有其所從生（大悲救護眾生之處、一切智智殊勝境界之處），無根樹則「無根可得」而枝葉華果扶疎蔭映。有所從生與無根可得並提，正是十地將滿之相。
要排一個誤解：以為這兩喻互相衝突。前者說它不從雜處生，後者說它沒有一個可指的根。不從雜處生是揀，無根可得是遣。落到地上：既要知道這心從哪裡來，也要知道它沒有一個可抓的來處。
攝等覺位功德十七喻：金剛的十七面
末段十七喻全用金剛，澄觀繫其義為「攝等覺位功德，以金剛智終成菩提故」。十七喻可以分作四層。第一層說器：金剛非劣惡器破器所能容持，唯除全具上妙之器——合語列出慳、嫉、破戒、懈怠、妄念、無智與退失志願、散亂、惡覺兩類不堪之器，唯除菩薩深心寶器。第二層說能破：能穿眾寶、能壞眾山、雖破不全而眾寶不及、雖有損缺猶能除貧、小金剛悉能破壞一切諸物。第三層說難得難持：非凡人所得、不識寶人不知其能、無能銷滅、金剛杵唯大那羅延力能持、一切諸物不能壞它而它能壞一切物且體性無所損減、唯金剛地之所能持。第四層說能持：金剛器盛水永不滲漏，金剛際能持大地不令墜沒，久處水中不爛不濕，諸火不能燒然，金剛座能持諸佛坐於道場成等正覺。
「雖破不全，一切眾寶猶不能及」與「雖有損缺，猶能除滅一切貧窮」二喻要並看。合語說「雖復志劣，少有虧損，猶勝一切二乘功德」「雖有損缺，不進諸行，猶能捨離一切生死」——這是全批對退墮之人最有力的兩句。
要排一個誤解：以為修行一有虧損就前功盡棄。金剛碎了還是金剛。落到地上：跌倒之後最要緊的不是懊悔，是記得手上這一塊是什麼東西。
後一批的總攝與牒問：從功德回到那一個問題
一百零三喻說完，經文再收一次：「善男子！菩提心者，成就如是無量無邊乃至不可說不可說殊勝功德。」與前一批的「無量功德」相比，這一次加到了「不可說不可說」。接著把話落回善財身上：「是故，善男子！汝獲善利！汝發阿耨多羅三藐三菩提心，求菩薩行，已得如是大功德故。」澄觀科此為「結釋所屬」，並說明其作用是「謂上來多德釋獲善利之言故」——兩百多句，是為了解釋前面那一句「汝獲善利」。
然後彌勒才牒回本問：「善男子！如汝所問：菩薩云何學菩薩行、修菩薩道？善男子！汝可入此毘盧遮那莊嚴藏大樓閣中周遍觀察，則能了知學菩薩行。」澄觀科此為正授法界之始，說「於中四：一授法體、二顯法名、三窮嚴因之本源、四覈正報之性相故」。
要排一個誤解：以為前面兩百多句離題了。彌勒的答法是先把『你憑什麼能學』說盡，再說『進去看』。所學之行不在言語裡，可是能學之心必須先說清楚。
落到地上：善財問的是方法，得到的先是一面鏡子——照見自己已經有的東西。照清楚了，門才打開。
承衍
前一批之句數與後一批之喻數，古德所計不一。澄觀標其總為二百二十一句，而自分為初一百一十八句與後一百三句；法藏標其總為二百一十八句，而自分為初一百一十五句與後一百三句。二造於後批之數相同，於前批之數與總數相異。底本前批以「菩提心者」起之句逐字實計得一百一十八，後批之喻逐字實計得一百三。並錄不判。
前一批之逐段配位，出於光統師之十二住。澄觀承之而逐段標其住名，配畢自言恐繁不屬；法藏引同一師說而言此中一一各顯菩提心中一種勝德，皆通始終。二家所引同一師說而取捨不同，誌錄不判。
後一批之配位，澄觀分為五段，於十地一段更開為十，逐段繫以初地至十地與等覺之名；法藏於此段未別立配。李通玄與智儼於此二批皆未出逐句之釋。誌錄不判。
異譯之異，於本節為最大。六十本此位亦具二批譬喻，前批句形作「則為」，與底本同構；菩薩十種生處與般若為母、大方便為父等眷屬之譬，在六十本後節，非此位所代。四十本則與底本幾乎逐句同形，而字句小異者不少——底本作猶如淨水能洗煩惱垢，四十本作猶如大水能滌煩惱垢；底本作猶如盛火，四十本作猶如大火；底本作猶如慈父訓導，四十本作猶如嚴父訓導；底本作普見一切安危處，四十本作普見一切夷險處。又四十本於後批之末多出輪寶先導、弓箭最勝、優鉢羅華、船、雨水、先陀婆鹽、牛乳七喻，底本無之。並錄不判。
梵本之異語三處，皆出澄觀所誌：釋毘笈摩云此云普去；於壽行一句下誌梵本作則為磁石，不吸聲聞解脫果故；於因陀羅網一句下誌梵本作因陀羅網，網取煩惱阿修羅故，又釋婆樓那風此云迅猛風。澄觀於此段梵語之餘，總付之於音義之書。誌錄不判。
Sudhana Has Already Brought Forth the Mind — So Why Does He Ask Again?
Sudhana comes to Maitreya, and the first thing out of his mouth is a statement about himself: “Great sage! I have already before this brought forth the mind of anuttarā-samyak-saṃbodhi, and yet I do not know how a bodhisattva is to study the practice of a bodhisattva, or how he is to cultivate the path of a bodhisattva.” The bringing forth of the mind comes first, the not-knowing comes after — and that is the shape of every question in this section. Chengguan outlines this passage, saying that in the inquiring “there are two: first the stating of his own bringing forth of the mind; afterward, beneath ‘and yet I do not know,’ the direct question upon the essentials of Dharma,” cutting “already brought forth” and “do not yet know” into two halves precisely so that a reader may see that the two halves are not in contradiction.
A misreading must be set aside: that to bring forth the mind of awakening is the same as knowing how to cultivate, so that anyone still asking ‘what do I do’ shows that he never really brought forth the mind at all. Sudhana set out from the City of Blessings, journeyed southward the whole way, passed through a hundred and ten good friends, and here he is still asking “how am I to study.” The bringing forth of the mind is a door, not a road; once through the door, the road still has to be asked for, step by step.
Brought down to the ground: to test whether you have brought forth the mind, do not look at whether you are still asking; look at whether you walk after you have asked. Sudhana’s question is a question that has been walked.
Fifty Clauses of Praise: What One Who Is to Attain in One Lifetime Already Is
Before asking for the Dharma, Sudhana first praises Maitreya in a long string of clauses — because all the Tathāgatas have conferred a prediction upon Maitreya that in one lifetime he is to attain unsurpassed awakening. From “then you have already passed beyond every place where bodhisattvas dwell” onward, forty-five clauses begin with “you have already,” running straight down in a single breath, and the last five turn to the simple “already,” closing with “you are already able swiftly to tread the station of all-knowledge.” Chengguan judges this passage, saying “there are fifty clauses in particular, all of them the virtue of the fullness of the cause and the completeness of the fruit,” and points out that this praising of virtue is itself the opening of the question: “and by this virtue it also serves as the head of the question.”
Why can the praising of a person serve as a question? Because what is praised is exactly what is sought. Sudhana is not paying a compliment; he is setting out the ‘fruit’ and then asking how the ‘cause’ is walked. Among the fifty clauses there are the passing beyond the places of dwelling, the going out past the station of leaving birth, the perfecting of the pāramitās, the deep entering into the gates of acceptance, the being endowed with the grounds, the sporting in the gates of liberation; and there are also the great valiant general who breaks the demon armies of affliction, the great guide who comes out of the wilderness of birth and death, the great king of physicians who heals the grave sickness of every delusion, the ferryman upon the sea of birth and death — the first half is his own realization, the latter half is his transforming of others.
A misreading must be set aside: that this is ornamental writing spread thin. It is an inventory. Sudhana points out item by item everything that is upon Maitreya, and by doing so he is saying, ‘all of this I want; please tell me the road.’ Brought down to the ground: before you put a question to someone, be clear about what it is you want; the quality of the question is settled at that step.
What He Asks Is ‘How Am I to Study,’ Not ‘What Is That’
In the closing of the question Sudhana states the question over again: “how is a bodhisattva to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva?” And then he lists what he wants this road to accomplish — that following upon what he cultivates and studies he may swiftly become endowed with every buddha-dharma, may be able to deliver all the sentient beings he calls to mind, may universally fulfill the great vows he has made, may universally bring to their end the practices he has undertaken, may universally comfort all devas and humans — and the last four clauses weigh most of all: “that he may not fail his own body, may not cut off the Three Jewels, may not let the seed of any buddha or bodhisattva pass away in vain, and may be able to hold fast the Dharma eye of every buddha.” Chengguan outlines this as “the closing of the question and the asking that it be spoken, which also displays the intent of the question” — those last words are the key: besides the question itself there is the reason for asking it.
A misreading must be set aside: that to seek the Dharma is to seek knowledge. Of the five or six items Sudhana lists, not one of them is a ‘knowing’; every one is a ‘being able.’ What he wants is something that can be walked out.
Brought down to the ground: before you go to someone for instruction, say clearly ‘what I want it to accomplish’; say that clearly, and the one answering knows what he has to give. What Maitreya gives next is not a table of stages, precisely because what Sudhana asks for is not a table of stages.
Why Does Maitreya Speak First to the Assembly and Not First to Sudhana?
Sudhana finishes asking, and Maitreya does not answer at once but “contemplated the whole assembly of the place of the Way and, pointing to Sudhana, spoke thus: ‘Good sirs! Do you see this son of the elder, who now, here with me, asks after the many merits and virtues of the practice of a bodhisattva?’” — he speaks first to the assembly, and what he speaks about is Sudhana. Chengguan outlines this whole passage, saying “first, for the great assembly, praising Sudhana, which is the praising of a person; afterward, for Sudhana, praising the mind of awakening, which is the praising of the Dharma” — one praises a person, one praises the Dharma, and these are two halves. Fazang, outlining the same passage, likewise places it foremost, saying that it is “for his own retinue, praising the virtue of Sudhana, that people may imitate and practice it.”
A misreading must be set aside: that this is a courteous preamble. It has a definite work to do — when this passage of Maitreya’s praise of Sudhana comes to an end, the scripture itself records the result: “having caused measureless hundreds of thousands of sentient beings to bring forth the mind of awakening.” That is to say, this speech delivered people on the spot.
Brought down to the ground: when a good friend answers one person’s question, he is very often teaching a whole class at the same time. Maitreya’s first act is to turn one man’s question into a roomful of people’s lesson.
A Hundred and Ten Good Friends: What Is Praised Is Practice, Not Understanding
Maitreya praises Sudhana by first speaking of him in general — he is “valiant and vigorous, his aspiration unmixed, his profound mind firm, and constantly without retrogression” — and then points out the fact: “long ago at the City of Blessings he received the teaching of Mañjuśrī, and journeying onward southward step by step he sought good friends, and only after passing through a hundred and ten good friends did he come here to me, and had never for a moment given rise to a single thought of weariness or slackness.” Chengguan puts down a judgment upon this one clause, saying that diligence at a single time is not yet to be praised, but “because from beginning to end there was not one thought of slackness, therefore it is worth praising.”
Take note: not one clause of what is praised here is ‘how much he understands.’ It is all how far he walked, how many people he served, and whether he slackened. Maitreya goes on to say of him that he “sees good friends with no satiety in his feeling, serves good friends without his body growing weary, and hearing all the teachings of good friends constantly delights to follow them in practice and has never gone against them” — seeing, serving, hearing: three matters, one clause each.
Brought down to the ground: to judge whether you are making progress upon the road, there is no need to measure how deep your understanding goes. Measure three things and it is enough: when you meet a good friend, do you want to meet him again; when you serve him, does your body grow tired; when you hear his teaching, do you follow it in practice.
The Mark of Rescuing and Guarding: Twenty-three Clauses and Twenty-one Clauses
The second layer of Maitreya’s praise of Sudhana speaks of what he does after he has “brought forth the mind to rescue and guard all sentient beings.” The scripture says it in two sets of parallel clauses. The first set begins at “to make them free of every suffering, to go out beyond the evil destinies,” and runs on through “to cut the yoke-strap of craving, to loosen the bond of the views, to wreck the house of false thought, to sever the road of delusion, to overthrow the banner of conceit, to pull out the arrow of confusion, to strip away the covering of sleep, to tear the net of desire and craving,” closing with “to come out of birth and death” — every clause takes some particular fetter and handles it as a solid object to be taken apart. The second set changes the pattern: first it says what kind of person, then it says what Dharma is given him — “for those swept along by the four floods, he builds the great ship of Dharma; for those sunk in the mire of views, he sets up the great bridge of Dharma; for those bewildered by the darkness of folly, he lights the lamp of great knowledge,” right down to “those attached to birth and death, he causes to go toward the city of all-knowledge.”
A misreading must be set aside: that the rescuing and guarding of sentient beings is one undifferentiated goodwill. These two sets of parallel clauses show that it is particular: to the one swept along, a ship; to the one sunk, a bridge; to the bewildered, a lamp; to the sick, medicine; to the sorrowing, comfort; to the one caught in the net, the sword of knowledge. What medicine for what sickness — there is no one remedy that serves all.
Brought down to the ground: having made the vow to benefit people, the next thing is to learn to distinguish which sort of difficulty the person before you is in. This passage is Maitreya’s annotation upon Sudhana’s practice, and it is also a measuring rod set up for whoever reads.
Twice Again as Hard to Come By: The Hard Part Comes After the Bringing Forth of the Mind
In the third layer of the praise Maitreya uses a set of clauses that raise the stakes layer upon layer: “if there be sentient beings able to bring forth the mind of anuttarā-samyak-saṃbodhi, this is rare; and having brought forth the mind, to be able further, in such a way as this, to gather the dharmas of the buddhas with vigor and with means, that is twice as rare” — and after that come more than ten repetitions of “to be able further, in such a way”: to seek the path of the bodhisattva, to purify the practice of a bodhisattva, to serve good friends, to be as one saving his head from fire, to follow the teaching of good friends, to cultivate firmly, to gather the factors of awakening, not to seek fame or gain, not to relinquish the bodhisattva’s single and unmixed mind, not to delight in the household and not to cling to the joys of desire and not to be fond of parents and kin and acquaintances, and to have no regard for body or life but to vow only to cultivate diligently the path of all-knowledge — closing with one clause: “one should know that this is, step upon step, twice again as hard to come by.”
A misreading must be set aside: that the bringing forth of the mind is the hardest gate, and once it is passed all is well. The force of the scripture’s language runs the other way — the bringing forth of the mind is only the first layer of rarity, and every layer after it doubles. The two clauses “not to relinquish the bodhisattva’s single and unmixed mind” and “to have no regard for body or life” are placed at the end, and they are the two hardest layers.
Brought down to the ground: do not treat the bringing forth of the mind as something finished and worth commemorating. It is where the counting starts, not where it ends.
One Lifetime and Many Kalpas: Why the Time Should Differ
In the last layer of the praise Maitreya sets two kinds of time side by side: “the other bodhisattvas must pass through measureless hundreds of thousands of myriads of millions of nayutas of kalpas before they can fulfill the vows and practice of a bodhisattva,” whereas Sudhana “within one lifetime” is able to purify buddha-lands, to teach and transform sentient beings, to enter deeply into the Dharma realm with wisdom, to accomplish the pāramitās, to broaden every practice, to fulfill every great vow, to go out beyond every deed of Māra, to serve every good companion, to purify the paths of the bodhisattvas, and to be endowed with all the practices of Samantabhadra — ten clauses in a single breath.
This pairing does not come out of nowhere. What Sudhana praised at the head of his question was that Maitreya is one who is “in one lifetime to attain anuttarā-samyak-saṃbodhi”; and now Maitreya turns it back and says that Sudhana “within one lifetime” can do ten things. The one who asks and the one who is asked have met upon this matter of ‘one lifetime.’
A misreading must be set aside: that this says some people are simply born fast. The reason the scripture gives lies in the passages before — a hundred and ten good friends, and not one thought of slackness. Fast is not the road shortened; it is that there was no stopping along the way. Brought down to the ground: what is called sudden is seen within not stopping, not within skipping over.
Well Done, Well Done, You Have Gained a Good Benefit: One ‘And Why Is This’ Turns the Subject
Only when Maitreya has finished praising him before the assembly does he speak to Sudhana: “Well done, well done! Good man! For the sake of benefiting all the world, for the sake of rescuing and guarding all sentient beings, and for the sake of seeking diligently every buddha-dharma, you have brought forth the mind of anuttarā-samyak-saṃbodhi.” Then follow ten clauses of “you have gained a good benefit” — gaining a human body, dwelling within a lifespan, meeting the appearing of a Tathāgata, seeing Mañjuśrī the great good friend, having a body that is a good vessel, being moistened by roots of goodness, being sustained by the white and pure dharmas, having resolve and wish made pure, being held in the protective mindfulness of the buddhas, being taken in by good friends. Chengguan judges these two halves as “first, the setting up of the praise of the bringing forth of the mind,” and “second, beneath ‘you have gained a good benefit,’ the praising of the vessel of his bringing forth of the mind and the benefit it accomplishes.”
Then the scripture asks a single question, “and why is this?” — and this one question is the pivot of the whole section. Chengguan makes its sense plain, saying that the intent of the asking is “why is it that he is praised with ‘well done’ and with ‘gained a good benefit’?” and that the intent of the answer is “because the mind of awakening is endowed with virtue.” Which is to say: the two hundred and more clauses of simile that follow are all of them the answer to this one “and why is this.”
Brought down to the ground: if the long string of similes below begins to feel like too much, hold on to this one question — Maitreya is not praising a mind, he is answering ‘on what grounds is this man counted as having gained a great benefit.’
The Former Set, a Hundred and Eighteen Clauses: One Pattern, a Hundred and Eighteen Times
From “the mind of awakening is like a seed, for it is able to give birth to all the dharmas of the buddhas” onward, the scripture uses one and the same pattern a hundred and eighteen times over: first it sets up “the mind of awakening,” in the middle it places a simile, and at the end it states with “for” the sense in which the simile is taken. Three forms alternate — “is like,” “like,” and “is” — while the pattern of the clause does not change. Chengguan marks the numbers here, saying that the former set is “the first hundred and eighteen clauses, setting forth that the mind of awakening runs through all the grounds,” and that the latter set is “a hundred and three clauses,” the two together making the total he sets down.
Chengguan reads these hundred and eighteen clauses with two measuring rods, and says so himself quite plainly: “crosswise, then, each single bringing forth of the mind is endowed with the virtue of all the clauses; lengthwise, then, they are matched severally to the bringing forth of the mind at the several stations.” Crosswise means that whatever virtue any one clause praises is wholly present at the very moment of the bringing forth of the mind; lengthwise means that the order of this string of clauses can be matched to the stations from the lineage up to the ultimate. He then follows the account of the teacher Guangtong, and divides the hundred and eighteen clauses into twelve passages matched to the twelve abodes.
A misreading must be set aside: that to have matched the stations is to say that one who has newly brought forth the mind has only the virtue of the first passage. Chengguan himself seals off this reading as soon as he has finished the matching, saying “the sense of the text in each case corresponds to that station, but for fear of prolixity they are not assigned,” and saying further “beginning with the seed and ending with the habit-energies of delusion, the lengthwise sense is made manifest; yet as for the cutting off of the habit-energies and the rest, when the work is traced back to its root it is by the first bringing forth of the mind, and so it is plain in principle that crosswise it is endowed with all the virtues” — those merits at the end that cut off the habit-energies of delusion, traced back to their source, are still the first bringing forth of the mind.
Brought down to the ground: in reading the twelve passages below, both measuring rods must be held at once. Looking at the order is for seeing how long this road is; looking at the crosswise endowment is for knowing that one is upon the road already.
Three Clauses of the Abode of the Lineage: Seed · Good Field · Great Earth
The first passage has only three clauses: the seed is able to give birth to all the dharmas of the buddhas, the good field is able to nourish the white and pure dharmas of sentient beings, and the great earth is able to hold up all the worlds. Chengguan fastens these three clauses to the abode of the lineage, and explains why it should be these three: “therefore it says, like a seed, like a field and the earth, all of them the sense of the seed and its growing.” The three similes take three faces of a single matter — the seed is what gives birth, the field is where the birth takes place, the earth is what bears everything up.
Why begin with a seed? Because the mark of a seed is that ‘it cannot yet be seen.’ Within a seed there is not one leaf to point at, and yet without it there is no tree. So it is with the mind of awakening at the moment it is first brought forth: no mark can be pointed at, and yet every buddha-dharma comes forth from here.
A misreading must be set aside: that since the seed is still small, one may wait for it to grow before speaking of it. The two clauses of the good field and the great earth are said in answer to just this point — a good field is not called a good field only after the shoots are up, and the great earth is not called the great earth only after it has borne something. Their virtue lies in the capacity to bear, not in how much has already been borne.
Brought down to the ground: the commonest fault at the outset of the bringing forth of the mind is to make light of this one thought of one’s own. The scripture puts it first among a hundred and eighteen clauses, and by doing so says: this one thought is not a preparation, it is the capital.
Six Clauses of the Abode of the Practice of Resolute Conviction: Pure Water · Great Wind · Blazing Fire · Pure Sun · Full Moon · Bright Lamp
The second passage has six clauses, which Chengguan fastens to the abode of the practice of resolute conviction, saying that it “sets forth the benefit within the abode of the practice of resolute conviction.” The six similes each take up one function: pure water is able to wash away the stains of affliction, the great wind goes everywhere in the world without obstruction, the blazing fire is able to burn up the firewood of the views, the pure sun illumines all the worlds everywhere, the full moon makes the white and pure dharmas complete, the bright lamp is able to send out the light of the many kinds of Dharma.
There is an order to be seen in the six standing together: first the washing (removing stains), then the passing through (unobstructed), then the burning (cutting off views), and only then the three lights of illumining, completing, and brightening. The first three take something away, the last three bring something out. The clause “for it is able to burn up the firewood of every view” deserves particular attention — what is burned is views, not objects. Firewood is for burning, not for carting off.
A misreading must be set aside: that resolute conviction means understanding a great deal. Not one of these six clauses says “knowing”; they are all water, wind, fire, sun, moon, and lamp — things that work. What makes understanding a benefit is that it moves.
Brought down to the ground: if your understanding feels to you to be without force, hold it against these six clauses and ask one question — has it washed anything away, passed through anything, burned anything up? If none of the three, then it is still only something remembered.
Sixteen Clauses of the Higher Abode of Supreme Joy: From the Pure Eye to the Emperor
The third passage, of sixteen clauses, is the longest; Chengguan fastens it to the higher abode of supreme joy, saying that they are “all of them the sense within the first ground.” Three small groups can be made out among the sixteen. The first group is the equipment of seeing and of going: the pure eye sees everywhere the places of safety and of peril, the great road causes one to enter the city of great knowledge, the right ford causes one to leave the wrong dharmas, the great carriage carries the bodhisattvas, the gateway opens up and shows the practice of the bodhisattvas. The second group is places to dwell in: the palace abides in and cultivates samādhi, the garden is where one sports and receives the joy of the Dharma, the dwelling house makes sentient beings secure; and then two clauses turn to “is” — is the place of refuge, benefiting the worlds; is that which is relied upon, being the place upon which the practices of the bodhisattvas rely. The third group is people: the kind father instructs and guides, the kind mother gives birth and rears, the nurse nourishes and raises, the good companion accomplishes and benefits; and the last two clauses are the sovereign surpassing the two vehicles and the emperor gaining mastery within every vow.
Why should the first ground need so many similes of persons? Because the first ground is named Joyful, and joy arises because there is now something to lean upon. The four clauses of father, mother, nurse, and good companion come one after another, and they speak of four workings of one and the same mind upon a practitioner: teaching, giving birth, rearing, and completing.
A misreading must be set aside: that the mind of awakening is a thought of one’s own, so how could it be like father and mother. The sense of the scripture lies exactly here — it is not a notion of yours, it is the thing that gives birth to and rears this life of yours. Brought down to the ground: in those days after the first bringing forth of the mind when one wavers most easily, what carries one is not will but the rearing that these four clauses speak of.
Seven Clauses of the Higher Abode of Morality: Great Sea · Mount Sumeru · Cakravāḍa Mountains · Snow Mountains · Fragrant Mountain · Empty Space · Lotus Flower
The fourth passage, of seven clauses, Chengguan fastens to the higher abode of morality. Among the seven similes there is one sea, four mountains, one space, and one flower: the great sea is that every merit and virtue enters into it, Mount Sumeru is that its mind toward sentient beings is even, the Cakravāḍa mountains are that they take and hold all the worlds, the Snow Mountains are that they nourish the medicine of every wisdom, the Fragrant Mountain is that it brings forth the fragrance of every merit and virtue, empty space is that its wondrous merits and virtues are vast and without bound, and the lotus flower is that it is unstained by any dharma of the world.
Why should morality take these? The virtue of a mountain is in not moving and in being able to hold; the virtue of sea and space is in being able to contain; the virtue of the lotus is in dwelling amid stain unstained. The working of morality is exactly these three: not moving, containing, unstained. The clause “for its mind toward sentient beings is even” matched to Mount Sumeru is particular — what makes a mountain a mountain is not its height but that it is equally high toward all four quarters.
A misreading must be set aside: that to keep the precepts is to draw oneself in narrow. These seven clauses grow wider one after another: sea, Sumeru, Cakravāḍa, Snow Mountains, Fragrant Mountain, empty space. If keeping the precepts has come out narrow, something has gone wrong in the keeping.
Brought down to the ground: to test your own morality, see whether it has made your mind more even toward people and more able to contain circumstances. If the longer you keep it the more fault-finding you become, then it is time to look back at these seven clauses.
Ten Clauses of the Higher Abode of Mind: From the Tamed and Wise Elephant to Black Aloeswood
The fifth passage, of ten clauses, Chengguan fastens to the higher abode of mind. The first three clauses all speak of taming: the tamed and wise elephant is that “its mind is well compliant and not unruly,” the fine horse is that it “is far removed from every evil nature,” the tamer and trainer is that he “guards the whole Dharma of the Great Vehicle.” The latter seven turn to healing and to storing: the good medicine heals the sickness of affliction, the snare-pit sinks and buries the evil dharmas, the vajra pierces through every dharma, the scent-casket stores the fragrance of every merit and virtue, the wondrous flower is what the world delights to see, white candana takes away the fever of desire and makes cool, black aloeswood perfumes the Dharma realm and reaches everywhere.
The two clauses of the elephant and the horse are worth noting. What the scripture says is not that the elephant and horse are held down, but that the animal “is well compliant” and “is far removed from an evil nature” — the result of taming is that the animal is no longer that way of itself, not that it is tied up and unable to be that way. The height of the higher abode of mind lies just here.
A misreading must be set aside: that to cultivate the mind is to hold thoughts down. The clause of the snare-pit does look like holding down, but the two clauses of the elephant and the horse beside it have already made the matter plain: true taming is a change of disposition. Brought down to the ground: to judge your own power of concentration, do not look at how long you can endure; look at how much of the time there is nothing to endure.
Ten Clauses of the Higher Abode of Wisdom Corresponding to the Factors of Awakening: From the King of Medicines Well Seen to the Water-Clearing Pearl
The sixth passage, of ten clauses, Chengguan fastens to the higher abode of wisdom corresponding to the factors of awakening. Among the ten clauses there are three medicines, three deva-spirits, one ornament, one fire, and two pearls: the king of medicines Well Seen breaks the sickness of affliction; the pijimo medicine draws out the arrows of delusion — and here Chengguan glosses the Sanskrit word in passing, saying “as for what is called pijimo, this means universally removing”; Śakra is most honored among all lords, Vaiśravaṇa is able to cut off the suffering of poverty, the goddess of merit and virtue is adorned by every merit and virtue, the ornament adorns the bodhisattvas, the fire at the end of a kalpa burns up every conditioned thing, the medicine Birthless Root nourishes the dharmas of the buddhas, the dragon-pearl dissolves the poison of affliction, the water-clearing pearl clears the turbidity of affliction.
“Factors of awakening” is the general name of the thirty-seven factors of the path; this passage is chiefly of medicines, taking them for their power to counter. The clause “for it is able to draw out the arrows of every delusion” of the pijimo medicine especially wants looking at: an arrow is shot in from outside, it is not something one had to begin with; and drawing out an arrow presupposes admitting that it came from outside.
A misreading must be set aside: that wisdom is the power to analyze. Not one clause in this passage speaks of analyzing; all of them speak of healing. What makes wisdom wisdom is whether it can get the arrow out.
Brought down to the ground: if one has studied a great deal of Dharma and the afflictions go on as before, this passage may be held up against it — has the medicine been taken, has the arrow been drawn.
Ten Clauses of the Higher Abode Corresponding to the Truths: From the Wish-Fulfilling Pearl to the Firm Armor
The seventh passage, of ten clauses, Chengguan fastens to the higher abode corresponding to the truths. The first five clauses all speak of ‘giving’ and of ‘purity’: the wish-fulfilling pearl supplies the poor and needy, the vase of merit and virtue satisfies the minds of sentient beings, the wish-fulfilling tree rains down every ornament, the goose-down robe does not receive the stains of birth and death, and the thread of white cotton is “for from the very beginning its nature has been pure.” The latter five turn to ploughing and to war: the sharp and swift plough tills the field of sentient beings, Nārāyaṇa overthrows the enemy of the view of self, the swift arrow breaks the target of suffering, the sharp lance pierces the armor of affliction, the firm armor guards every mind that accords with principle.
The clause of the thread of white cotton is the eye of this passage. The clauses before it speak of what it can give to people; this one turns suddenly back to itself — it was pure to begin with, it was not made pure by washing. What the abode corresponding to the truths corresponds to is exactly this ‘to begin with.’
A misreading must be set aside: that the mind becomes pure only by being cultivated. The scripture uses the words “from the very beginning.” What cultivation removes is stain; it does not add a purity. Brought down to the ground: if in your practice you constantly feel that you are too dirty ever to be washed clean, think of this clause — what is washed is the stain; the ground beneath was never got by washing.
Ten Clauses of the Higher Abode Corresponding to the Stilling of the Turning of Dependent Origination: From the Sharp Knife to the Pincers
The eighth passage, of ten clauses, Chengguan fastens to the higher abode corresponding to the stilling of the turning of dependent origination; the name of the passage is long, but the sense of it is ‘to cut through the line along which birth and death turn.’ The ten similes are almost all bladed weapons and tools: the sharp knife cuts off the head of affliction, the sharp sword cuts the armor of conceit, the banner of the valiant general subdues the armies of Māra, the sharp saw saws through the tree of ignorance, the sharp axe fells the tree of suffering, the weapons of war ward off suffering and difficulty, the skillful hand guards the body of the perfections, the good foot establishes every merit and virtue, the eye-salve wipes out the film of ignorance, the pincers pull out the thorn of the view of the body.
What wants looking at is the order of the things cut off: the head of affliction, the armor of conceit, the armies of Māra, the tree of ignorance, the tree of suffering. Ignorance stands in the middle and suffering comes after it — this is the very order of the turning, and the place where the cutting is done is there too. The last four clauses turn suddenly gentle: hand, foot, eye-salve, and pincers are none of them for hacking; they are for guarding and for fine work.
A misreading must be set aside: that the cutting off of delusion is all a matter of force. Of the ten clauses the first six are fierce and the last four are fine; the thorn of the view of the body must be got out with pincers, and an axe will not do it. Brought down to the ground: coarse and heavy afflictions are to be cut off quickly, and the fine grasping at self is to be pulled out accurately; the two call for different kinds of strength.
Ten Clauses of the Markless Abode with Effort: From Bedding to the Great Dragon King
The ninth passage, of ten clauses, Chengguan fastens to the markless abode with effort. Bedding puts to rest the toils of birth and death, the good friend loosens the bonds of birth and death, fine treasure takes away the matter of poverty, the great guide well knows the essential road of going forth, the hidden hoard brings forth the wealth of merit and virtue without lacking, the gushing spring produces the water of wisdom without exhaustion, the bright mirror manifests everywhere the images of every gateway of Dharma, the lotus flower is unstained by the defilement of offense, the great river carries along the dharmas of the perfections and the means of gathering, the great dragon king rains down the rain of every wondrous Dharma.
“With effort” says that force is still to be used; “markless” says that force is used without clinging to marks. These ten clauses stand just between the two: on the one side are the marks of rest and abundance — bedding, treasure, the hidden hoard; on the other are the marks of unceasing outflow — the gushing spring, the great river, the rain of Dharma. Rest and outflow are not at odds — the spring is inexhaustible precisely because it need not labor.
A misreading must be set aside: that once one has reached the markless there is nothing left to do. The name of this abode says “with effort” itself. Brought down to the ground: at a certain stage of practice one feels pulled both ways, told to let go and to press on at once. The answer of this passage is: what is let go is the marks; what is pressed on is the flowing.
Ten Clauses of the Markless Abode without Effort: From the Life-Faculty to the Great Isle of Jewels
The tenth passage, of ten clauses, Chengguan fastens to the markless abode without effort. The life-faculty upholds the body of great compassion of the bodhisattva, sweet dew makes one abide in the realm of deathlessness, the great net universally gathers sentient beings, the snare takes in those to be taught and transformed, the hook and bait draw out those dwelling in the deep pool of the states of existence, the agada medicine makes one free of sickness and forever secure, the poison-dispelling medicine quenches the poison of craving, one skilled in holding spells takes away the poison of inversion, the swift wind sweeps away the mist of the obstructions, the great isle of jewels brings forth the jewel of every factor of awakening.
That the clause of the life-faculty stands at the head of the passage is worth attention. The life-faculty is not something we use; it holds this life of itself. At the station of no effort, the working of the mind of awakening upon the bodhisattva is as the life-faculty is upon the body — no thought needs to be raised, and it is there the whole time. The three clauses of net, snare, and hook and bait come one after another and speak of gathering sentient beings; and the manner of the gathering costs nothing either — the net is spread and it gathers, the bait is set and out they come.
A misreading must be set aside: that no effort means doing nothing. Within these ten clauses the means of delivering beings grow more particular one after another. Brought down to the ground: what is called costing nothing is being so practiced that one need not think about it; it is not not doing.
Ten Clauses of the Abode of Unobstructed Discernment: From the Good Lineage to the Life-Formation
The eleventh passage, of ten clauses, Chengguan fastens to the abode of unobstructed discernment. The good lineage brings forth the white and pure dharmas, the dwelling house is the place upon which the dharmas of merit and virtue rely, the market is where the bodhisattva-merchants trade, the medicine that refines gold heals the stain of affliction, fine honey fulfills the flavor of merit and virtue, the right road causes entry into the city of knowledge, the good vessel holds every white and pure dharma, timely rain lays the dust of every affliction; and the last two clauses turn to “is” — is the dwelling place, being where all bodhisattvas dwell; and is the life-formation, “for it does not take up the fruit of the liberation of the śrāvakas.”
The clause of the market is the most singular. A market is a place of exchange, with people coming and going, with what goes out and what comes in; to use it as a simile for the mind of awakening is to speak of the openness upon every side of unobstructed discernment. Under the last clause, “the life-formation,” Chengguan sets down a note upon a differing word of the Sanskrit witness, saying “as for what is called the life-formation, the Sanskrit witness has, ‘is the lodestone, for it does not draw in the fruit of the liberation of the śrāvakas’” — the simile of the lodestone takes the sense of drawing in and not drawing in, which is not the sense in which “the life-formation” is taken, and this note stands here beside the other, without being forced into one.
A misreading must be set aside: that to be unobstructed is to have everything open. The last clause says a “not” on purpose — it does not take up the fruit of the liberation of the śrāvakas. Within the unobstructed there is one thing not taken up, and this is not an obstruction; it is a direction.
Brought down to the ground: it is when every door upon the road can be entered that one has the more need to know which one door is not to be entered.
Sixteen Clauses of the Highest Bodhisattva Abode: From Pure Beryl to the Shrine of a Buddha
The twelfth passage, of sixteen clauses, is the last of the former set, and Chengguan fastens it to the highest bodhisattva abode. Pure beryl is bright and clean in its own nature, the sapphire jewel goes out beyond the knowledge of the two vehicles, the drum of the water-clock rouses sentient beings from the sleep of affliction, pure water is clear in nature from the first, Jambū gold outshines every conditioned good, the king of great mountains goes out beyond all the worlds; then four clauses of “is” — is the place of refuge, turning away none who come; is benefit itself, taking away every matter of decline and distress; is the wondrous jewel, making every mind rejoice; is what is honored and surpassing, having nothing among the minds of sentient beings that can equal it; then the great assembly of giving fills the minds of sentient beings, and the hidden hoard takes in the dharmas of every buddha; and the last four clauses are the net of Indra subduing the asura that is affliction, the wind of Poluona stirring all who are to be taught and transformed, the fire of Indra burning up the habit-energies of delusion, and the shrine of a buddha to which all the world should make offerings.
Among the last four clauses Chengguan glosses the sense taken by the Sanskrit witness for the first two, saying “the Sanskrit witness has the net of Indra, because the net takes in the asuras that are the afflictions. The wind of Poluona, this means the swift and fierce wind.” And the very last clause of the whole set uses the shrine of a buddha — a stūpa-shrine, the place that receives the offerings of people. From the seed at the beginning to the shrine at the end: what stands at the head cannot yet be seen, and what stands at the close is what everyone comes to bow to.
A misreading must be set aside: that upon reaching the highest station one is dealing with something other than the first bringing forth of the mind. Chengguan draws it together here, saying that “beginning with the seed and ending with the habit-energies of delusion” is the lengthwise, while “when the work is traced back to its root it is by the first bringing forth of the mind” is the crosswise. Brought down to the ground: having read these hundred and eighteen clauses, look back at the seed of the first clause — every virtue in between is that seed.
The Gathering Up of the Former Set: The Tathāgatas of the Three Times Are Born from the Mind of Awakening
The hundred and eighteen clauses done, the scripture draws them together itself: “Good man! The mind of awakening accomplishes measureless merits and virtues such as these; to say it in brief, one should know that it is wholly equal to all the merits and virtues of every buddha-dharma. And why? Because the mind of awakening gives birth to every practice of the bodhisattvas, and because the Tathāgatas of the three times are born from the mind of awakening.”
This passage gives two judgments. The first is “wholly equal to all the merits and virtues of every buddha-dharma” — not nearly, but equal. The second is the reason: every practice of the bodhisattvas is born from it, and the Tathāgatas of the three times are born from it. Chengguan puts down a word upon this, saying “second, beneath ‘good man,’ the general conclusion, that is, the completion of the work lies in the first basketful. The first mind is endowed with all the virtues, and how much more when first and last are perfectly fused.” The first basketful is the first basket of earth in the piling up of a mountain; that a mountain stands is the work of that one basket.
A misreading must be set aside: that ‘equal to all the merits and virtues of the buddha-dharma’ is an extravagance of speech. The scripture at once gives an inference that can be tested: “if there be one who brings forth the mind of anuttarā-samyak-saṃbodhi, then he has already brought forth measureless merit and virtue, and is universally able to take in the path of all-knowledge.” Having brought it forth, one has already brought them forth — not that one will have them later.
Brought down to the ground: this is the one sentence of the whole section most to be remembered. If it is not believed, the hundred and three similes below are read to no purpose; if it is believed, those hundred and three similes only say the same one thing more plainly.
The Latter Set, a Hundred and Three Similes: The Pattern Has Changed, and So Has the Tone
From “Good man! Suppose a man obtains the medicine of fearlessness and leaves behind five terrors” onward, the scripture changes its pattern: first it brings out some worldly matter as the simile, and then with “so it is also with the bodhisattva-mahāsattva” it turns to what the simile is matched with. Chengguan says of this manner that “within the text each has its simile and its matching, and because those who speak and those who hear see far and deep, the similes drawn upon are for the most part not of the realm of ordinary beings. It also shows that the mind of awakening is not shared in common” — simile and matching in two parts, and the similes drawn upon mostly not of common sight.
Chengguan also points out the difference of tone between the two sets: “the former mostly sets forth the bringing forth of the mind of the accomplishment of faith and of understanding and practice; the latter passage mostly sets forth the bringing forth of the mind at the station of realization, and therefore the text often says ‘obtains.’” This sentence can be held against the scripture — the matching clauses of the latter set again and again run “obtaining the medicine of the knowledge of liberation that is the mind of awakening,” “obtaining the great dragon-jewel pearl that is the mind of awakening,” “obtaining the wish-fulfilling jewel-pearl that is the mind of awakening,” “obtaining the method of well taming dragons that is the mind of awakening,” “obtaining the anshanna medicine that is the mind of awakening,” with the one word “obtaining” coming back over and over, while the clauses of the former set say only “the mind of awakening is.”
A misreading must be set aside: that the two sets are only the same thing said twice. The former set says what this mind is; the latter says what becomes of the one who has obtained this mind. One speaks of substance, the other of function. Brought down to the ground: in reading the latter set, at every simile one may put a question to oneself — this “obtaining,” have I obtained it or not.
Seven Similes Gathering the Virtue of the Ten Abodes: The First Group of Medicines
The first passage of the latter set, of seven similes, Chengguan fastens as “gathering the virtue of the ten abodes, because the nature of the awakened mind is apart from evil thought and the rest.” All seven similes are medicines: the medicine of fearlessness leaves behind the five terrors of fire, poison, blade, water, and smoke; the medicine of liberation has no untimely calamity in the end; the moheyingqie medicine makes the poisonous snakes go far off when they smell its scent; the medicine of invincibility leaves no enemy able to overcome; the pijimo medicine makes poisoned arrows fall away of themselves; the medicine Well Seen takes away every sickness; and the last simile is the medicine tree Shantuona — “if someone takes its bark and smears it upon a sore, the sore is healed; and that bark, as fast as it is taken, grows again, and in the end cannot be used up.”
The matching clause of the first simile is the easiest to remember: having obtained the medicine that is the mind of awakening, “the fire of greed does not burn him, the poison of hatred does not strike him, the blade of delusion does not wound him, the flood of existence does not sweep him away, and the smoke of the many kinds of thought and examination cannot choke and harm him” — five terrors matched one by one to five afflictions. And the Shantuona of the last simile speaks of giving out without lessening: the bark grows again as fast as it is taken, and the tree of all-knowledge “is not harmed in the least.”
A misreading must be set aside: that benefiting others will use one up. The simile of Shantuona is set there for just this. Brought down to the ground: what makes the station of the first abode able to abide is not thrift, but that there is no using it up.
Ten Similes Gathering the Virtue of the Ten Practices: From the Birthless Root to the Dragon-Jewel Pearl
The second passage, of ten similes, Chengguan fastens as “gathering the virtue of the ten practices.” The first five are still medicines: the medicine Birthless Root makes the trees of Jambudvīpa grow, the alanpo medicine makes body and mind capable, the medicine of the power of mindfulness makes what is heard not forgotten, the medicine of the great lotus makes one live out a kalpa, the medicine that veils the form makes one unseen by humans and nonhumans. The latter five turn to pearls and jewels: the pearl Gathering Together All Jewels keeps the fire at the end of the kalpa from diminishing the sea by a drop, the maṇi of Great Light outshines every jeweled ornament, the water-clearing pearl clears turbid water, the water-dwelling jewel lets one enter the great sea unharmed by water, the dragon-jewel pearl lets one enter the dragon palace unharmed by dragons and snakes.
The ten practices are a gateway of practice, and so the sense taken in this passage is mostly ‘being able to do.’ The medicine Birthless Root “makes all the good dharmas of those in training and beyond training and of all the bodhisattvas grow” — that is growing; the medicine of the power of mindfulness is hearing and holding without forgetting; the medicine that veils the form is entering without being seen. The simile of the pearl Gathering Together All Jewels carries a further warning — the scripture says that if one can hold it in mind and not lose it, then to destroy one root of goodness of the bodhisattva “in the end there is no such thing,” but then it adds one clause: “but if he loses that mind of his, then all good dharmas are scattered and destroyed.”
A misreading must be set aside: that once obtained it is secure. This clause is one of the few statements in the whole set made from the negative side. Brought down to the ground: the difficulty of the gateway of practice is not in being unable to do it, but in everything scattering once it is put down. To hold in mind and not lose — that is the real door of this passage.
Nine Similes Gathering the Virtue of the Ten Dedications: From Śakra’s Maṇi Crown to the Beryl Jewel
The third passage, of nine similes, Chengguan fastens as “gathering the virtue of the ten dedications.” Śakra wearing the maṇi crown outshines the hosts of devas, the wish-fulfilling pearl wipes out the suffering of poverty, the sun-essence pearl held toward the light of the sun gives birth to fire, the moon-essence pearl held toward the light of the moon gives birth to water, the dragon king wearing the wish-fulfilling maṇi jewel-crown is far from the dread of enemies, the jewel-pearl Treasury of Every Adornment of the World fulfills what is desired while the pearl is not diminished, the wheel-turning king’s maṇi jewel sends out a great light and breaks every darkness, the great sapphire maṇi jewel makes whatever its light touches of one color with it, and the beryl jewel dwells a hundred thousand years amid what is impure without receiving stain.
Why should this passage be fastened to dedication? Look at the matching clauses of the two similes of sun-essence and moon-essence and it is plain: the sun-essence pearl is “held up toward the light of knowledge, and the fire of knowledge is born from it,” the moon-essence pearl is “holding this pearl of the mind so that it mirrors the light of dedication, the water of the vows of every root of goodness is born from it” — both are a matter of turning one thing toward another place so that something new is born, and that is precisely the act of dedication. The simile of the sapphire jewel says the fruit of dedication more directly still: “contemplating the dharmas and dedicating his roots of goodness, there is nothing that does not become of one color with the mind of awakening.”
A misreading must be set aside: that to dedicate is to send merit away and have none left. The simile of the jewel-pearl Treasury of Every Adornment speaks to just this matter — it makes what a man vows be satisfied, “and yet the mind of awakening is not diminished.”
Brought down to the ground: dedication is not distribution, it is turning toward. What is born after the turning is more than there was before.
Four Similes Gathering the Virtue of the First Ground: Pure Light · Flame · Priceless Jewel · King of Mastery
From “suppose there is a jewel named Pure Light” onward, Chengguan judges the sixty similes that follow as gathering the virtue of the ten grounds, and divides them into ten small passages. The first small passage of four similes gathers the first ground: the jewel Pure Light outshines the color of every jewel, the jewel Flame wipes out every darkness, the priceless jewel of the sea is gathered by merchants and carried by ship into the city, and the jewel-pearl King of Mastery, forty thousand yojanas from the orbs of the sun and moon, shows within its reflection every adornment of the palaces of the sun and the moon.
The first ground is named Joyful, and its virtue is in ‘seeing’ — having seen the knowledge of the Buddha, one knows that one is not of the two vehicles. Three of the four similes speak of outshining and of beholding. The simile of the priceless jewel brings out one further sense: the bodhisattva “rides the ship of great vows, and with a profound mind unbroken” carries it into the city of liberation. Those words “with a profound mind unbroken” are to be remembered; the jewel does not arrive by being picked up, there is a voyage in between.
A misreading must be set aside: that the first ground, being the starting place, is simple. The simile of the King of Mastery speaks of a reflection complete at a distance of forty thousand yojanas — what the first ground beholds is the whole ground of the fruit. Brought down to the ground: what one sees upon first seeing the path is far more than one can then do, and this is not fantasy; it is the mark of the first ground.
Three Similes Gathering the Virtue of the Second Ground: King of Mastery · Sea Treasury · Jāmbūnada Gold
The second small passage of three similes gathers the second ground, and Chengguan fastens its sense as “because of the pure merits and virtues of keeping the precepts and of the austere practices and the rest.” The jewel-pearl King of Mastery is that wherever the light of the sun and moon reaches, no wealth or jewels or clothing has a worth that comes up to it; the jewel Sea Treasury manifests everywhere the many adornments within the sea; the jāmbūnada gold of the heavens is such that apart from the great maṇi jewel that is the king of the mind, none of the rest comes up to it.
Of the three similes, the King of Mastery and the jāmbūnada gold share one structure: some thing that within its own kind has nothing to compare with it; the Sea Treasury speaks instead of manifesting every adornment. The second ground is named Stainless, and the virtue of being stainless is exactly this — nothing has been added, something has been made unmixed. Unmixed to a certain degree, and everything of its own kind falls short.
A misreading must be set aside: that the worth of keeping the precepts lies in how many articles have been held. The first and the last similes speak of ‘worth,’ and worth comes of purity; the Sea Treasury speaks of what shows forth of itself once there is purity. Brought down to the ground: the height of conduct in the precepts is not in the number of items but in whether there is anything mixed in.
Four Similes Gathering the Virtue of the Third Ground: The Method of Taming Dragons · The Warrior’s Armor and Weapons · Black Sandalwood · White Sandalwood
The third small passage of four similes gathers the third ground, and Chengguan fastens its sense as “because of entering the concentrations and being apart from the fever of delusion and the rest.” One skilled in the method of taming dragons gains mastery among the dragons; the brave warrior wearing and bearing armor and weapons has no enemy able to subdue him; the black sandalwood incense of the heavens, a single zhu of it burned, perfumes a small-thousand world-system everywhere; white sandalwood smeared upon the body wipes out every burning distress and makes body and mind cool.
The third ground is named Luminous, and its practice is in concentration and in acceptance. The four similes fall into two pairs: the first pair is subduing (the dragons and the enemy), the latter pair is fragrance (the perfuming and the coolness). The matching clause of the white sandalwood puts its finger very finely upon “burning distress”: “it is able to take away the burning distress of every delusion — the false, the discriminating, greed, hatred, folly, and the rest — and makes him complete in the coolness of wisdom.” At the head of the burning distresses stands false discrimination, not greed and hatred.
A misreading must be set aside: that concentration is stillness. The simile of the black sandalwood speaks of a single zhu burned perfuming a small-thousand world-system everywhere — the working of concentration is outward. Brought down to the ground: whether one has sat well is seen after one rises from the seat, in whether the people nearby are cooler for it.
Four Similes Gathering the Virtue of the Fourth Ground: Mount Sumeru and Three Similes of the Pārijāta
The fourth small passage of four similes gathers the fourth ground, and Chengguan fastens its sense as “because of being of one flame with all-knowledge and gaining what is without outflows.” Mount Sumeru is that “whatever draws near to it becomes of one color with it”; and then three similes of the pārijāta tree come one after another — the fragrance of its bark surpasses the flowers of Jambudvīpa, its flowers not yet opened and it is already the place from which measureless flowers are born, its flower perfuming a garment for one day surpassing a thousand years of perfuming by other flowers.
The matching clause of the simile of Mount Sumeru is that “whatever draws near to it wholly attains to being of one color with it, the color of all-knowledge.” The fourth ground is named Flaming Wisdom, and the virtue of flame is in making of one kind — what comes near the fire takes on the color of fire. And among the three similes of the pārijāta, the middle one matters most: “though it has not yet opened its flowers, one should know that it is the very place from which measureless flowers are born.” It has not opened, and it is already the place of birth.
A misreading must be set aside: that where no merit has appeared there is none. This simile is the remedy for exactly that sickness. Brought down to the ground: at a certain stage of practice one feels that nothing at all has been gained, and it is then that one must remember that the tree not yet in flower is already where the flowers are born.
Four Similes Gathering the Virtue of the Fifth Ground: Coconut Tree · Hezhaijia · The Small Fire · The Single Lamp
The fifth small passage of four similes gathers the fifth ground, and Chengguan fastens its sense as “because of benefiting people without being stained by the common world.” The coconut tree of the sea island has root, stem, branches, leaves, flowers, and fruit that all sentient beings constantly take and use without a moment’s ceasing; the medicinal liquid Hezhaijia with one ounce transforms a thousand ounces of copper wholly into true gold; the small fire, as it burns what it burns, has its flame turn the more fierce; the single lamp lights a hundred thousand lamps and the original lamp is neither lessened nor exhausted.
The fifth ground is named Hard to Conquer, and its difficulty is in entering the world without flowing along with it. The matching clause of the coconut tree draws the time out to its full length: “from the arousing of the mind of compassion and vows onward, until the attainment of buddhahood and the abiding of the right Dharma in the world, at all times it benefits all the world without any break.” The simile of Hezhaijia sets out the mechanism of ‘not being stained’ — “it is not that a thousand ounces of copper are able to transform this medicine”; the medicine transforms the copper, the copper does not transform the medicine.
A misreading must be set aside: that long in the world one cannot help being stained. The two similes of Hezhaijia and of the small fire say the opposite: the small fire, as it burns, has its flame the fiercer, and the very objects it meets become its growth. Brought down to the ground: to tell whether you are being turned by circumstances or turning them, look at one thing — after the matter is over, is the mind weaker or stronger.
Six Similes Gathering the Virtue of the Sixth Ground: The Single Lamp Entering the Dark Room · The Lamp-Wick · The Deva Crown of Mastery over Others · Three Similes of the Lion
The sixth small passage of six similes gathers the sixth ground, and Chengguan fastens its sense as “because wisdom is manifest before one and breaks the darkness all at once.” The single lamp entering the dark room breaks the darkness of a hundred thousand years; the lamp-wick, with oil added, has its brightness never cut off; the king of the devas of mastery over others’ creations wearing a crown of jāmbūnada true gold is such that the ornaments of the deva sons of the realm of desire cannot come up to it; the lion king roaring makes the lion cubs grow in bravery while the other beasts run and hide; the lion’s sinews made into music strings snap all the other strings; one drop of lion’s milk cast into a sea of milk makes it all curdle and passes straight through without obstruction.
The single lamp entering the dark room is the proper simile of the sixth ground, and the most famous simile of the whole set — “the darkness of a hundred thousand years it is wholly able to break away”; the length of the darkness adds nothing to the difficulty of breaking it. The simile of the lamp-wick supplies the other end: for the light not to be cut off, one must have “the great vows for its wick … adding the oil of great compassion.” And the three similes of the lion speak of what wisdom does not share in common: those who hear it either grow in bravery or run and hide, and the point is in “those who have something to gain, hearing it, all fall back and scatter.”
A misreading must be set aside: that where habits are deep and heavy they are hard to break. Darkness however long is only darkness; once the lamp comes in it is gone. Brought down to the ground: there is no need to settle accounts with the past before beginning; first light the lamp.
Five Similes Gathering the Virtue of the Seventh Ground: Kalaviṅka · The Son of the King of Golden-Winged Birds · The Strong Man’s Sharp Lance · Mahānāga · The Archery Master’s Disciple
The seventh small passage of five similes gathers the seventh ground, and Chengguan fastens its sense as “because of entering well into means and gaining mastery.” The kalaviṅka bird within the eggshell already has great strength; the son of the king of golden-winged birds, newly born, has eyes bright and keen and flight strong and swift; the strong man holding a sharp lance stabs firm and close armor and passes straight through; Mahānāga, the strong and valiant man, rouses himself in wrath and a blister arises upon his forehead, and while the blister has not closed none can subdue him; the archery master’s disciples, though not yet trained in their master’s art, have wisdom, means, and skillfulness that others cannot come up to.
Three of the five similes speak of ‘already surpassing before being ripe’: the bird within the egg, the newborn prince, the untrained disciple. The seventh ground is named Far-Reaching, and the virtue of far-reaching is in means; and the mark of means is exactly this being able before being ripe. The matching clause of the simile of Mahānāga especially wants looking at: “if he gives rise to great compassion, he will surely bring forth the mind of awakening; and from then until this mind is relinquished, the Māras and the folk of Māra of all the world are not able to harm him.” While the blister has not closed none can subdue him — while great compassion does not rest, Māra cannot harm.
A misreading must be set aside: that one must be accomplished before one has strength. The five similes say with one voice that it is not so. Brought down to the ground: do not wait until you are qualified before doing what is to be done.
Fourteen Similes Gathering the Virtue of the Eighth Ground: From a Man Learning Archery to the King of the Devas Śakra Holding the Vajra Cudgel
The eighth small passage of fourteen similes gathers the eighth ground, and is the longest passage among the ten grounds; Chengguan fastens its sense as “because the bringing forth of the mind is without effort and is able to extinguish the delusions of marks and the rest.” Of the first five similes, the first two speak of ‘first,’ and the other three of the hidden and the manifest and of outshining: learning archery, one first settles the feet; the conjuror first sets his intent and holds in mind the conjuror’s method; the conjuror’s art, without color, manifests color; the cat has only to see the mouse and the mouse dares not come out; wearing the ornaments of Jambū gold, one outshines everything so that it looks like a heap of ink. The middle four similes speak of the lodestone and of entering the sea: the good lodestone with the strength of one portion draws and breaks the hooks and locks of iron; the iron, once it sees the lodestone, all scatters away; one skilled in entering the great sea is unharmed by the creatures of the water and not swallowed in the mouth of the makara fish; one who drinks the draught of sweet dew cannot be harmed by anything. The last five similes speak of leaning upon: the anshanna medicine smeared upon the eyes leaves one unseen; attaching oneself to a king, one does not fear other people; dwelling within water, one does not fear fire; leaning upon a fierce general, one has no dread of enemies; the king of the devas Śakra holding the vajra cudgel crushes and subdues the hosts of the asuras.
The eighth ground is named Immovable, and its virtue is in the absence of effort. The simile of “as when a man learns archery, first he settles his feet, afterward he practices the method” is the plainest of the whole set, and its matching clause is as plain: “wishing to study the path of all-knowledge of the Tathāgata, he should first abide in the mind of awakening, and afterward cultivate every buddha-dharma.” And the two similes of the lodestone speak of just this absence of effort — the lodestone does not move, and the iron breaks and scatters of itself.
A misreading must be set aside: that to be immovable is to be indifferent. The matching clause of the simile of the draught of sweet dew fills this out: “he does not fall into the ground of the śrāvakas or of the pratyekabuddhas, because he has the power of vast compassion and vows.” What keeps the immovable from falling into the two vehicles is that compassion and vows hold it up from beneath.
Brought down to the ground: to settle the mind before setting to work — this one sentence can be used the same day.
Ten Similes Gathering the Virtue of the Ninth Ground: From Taking the Medicine of Prolonged Years to the Wondrous Maṇi Jewel
The ninth small passage of ten similes gathers the ninth ground, and Chengguan fastens its sense as “because of prolonging life and benefiting beings and the rest.” Taking the medicine of prolonged years one is long full and strong and neither ages nor grows thin; compounding a medicinal liquid one must first take good and pure water; guarding the body, one first guards the life-faculty; the life-faculty cut off, one cannot benefit father, mother, or clansmen; the great sea has nothing able to destroy it; the light of the sun cannot be outshone by the stars; a prince newly born is at once honored by the great ministers; a prince young in years is bowed to by all the great ministers; a prince not yet in mastery already has the marks of a king; the pure and wondrous maṇi jewel is seen as impure because of the film upon the eye.
Among the ten similes, the two of the life-faculty and the three of the prince are two groups. The two of the life-faculty speak of ‘before and after’: in holding and guarding the buddha-dharma one first guards the mind of awakening, and relinquishing it one cannot benefit sentient beings. The three of the prince speak of ‘lineage’: honored as soon as born, reverenced though young, already bearing the marks of a king before mastery — and the matching clauses grow plainer one after another, the last of them running “though among all the deeds and afflictions he has not yet gained mastery, yet he is already complete in the marks of awakening and is not on a level with any of the two vehicles, because his lineage is first.”
A misreading must be set aside: that while afflictions remain nothing counts. These three similes are set there for just this. And the last simile turns it over the other way: the wondrous maṇi jewel is pure of itself, and it is the one with a film upon his eye who calls it impure; that the mind of awakening is thought little of is because “those without knowledge and without faith say that it is impure.”
Brought down to the ground: do not use the afflictions you still have to deny the mind you have already brought forth. The two matters do not lie upon the same layer.
Six Similes Gathering the Virtue of the Tenth Ground: From the Medicine Held by a Spell to the Rootless Tree
The tenth small passage of six similes gathers the tenth ground, and Chengguan fastens its sense as “because of removing deeply the habit-energies of delusion and accomplishing every buddha-dharma.” The medicine held by a spell makes every sickness of those who see it, hear of it, or dwell with it be extinguished; one who constantly holds sweet dew has a body that in the end does not alter or decay; the wooden figure worked by mechanism, without its pegs, falls apart; the wheel-turning king’s aloeswood jewel named Elephant Treasury, when burned, sends the four kinds of army up into space; the vajra is born only from the place of vajra and the place of gold; the rootless tree, not born from a root, has branches, leaves, flowers, and fruit luxuriant.
The matching clause of the simile of the spell-held medicine sets four matters side by side — seeing, hearing, dwelling together, and calling to mind — with no need to cultivate: to see it, hear of it, dwell with it, or call it to mind is enough. The simile of the Elephant Treasury incense says the going out of the three realms: “if this intent is aroused, it makes every root of goodness of the bodhisattva come out of the three realms forever.” And the last two similes are a pair: the vajra has that from which it is born (the place of great compassion rescuing and guarding sentient beings, the place of the surpassing realm of the knowledge of all-knowledge), while the rootless tree “has no root that can be found” and yet its branches, leaves, flowers, and fruit spread and shade. To have that from which one is born and to have no root that can be found, raised together, is precisely the mark of the tenth ground drawing to its full.
A misreading must be set aside: that these two similes are at odds with each other. The first says that it is not born from any mixed place; the second says that it has no root that can be pointed at. Not born from a mixed place is a sorting out; no root to be found is a sending away. Brought down to the ground: one must know both where this mind comes from and that it has no coming-from that can be grasped.
Seventeen Similes Gathering the Merit and Virtue of the Station of Equal Awakening: The Seventeen Faces of the Vajra
The last passage of seventeen similes uses the vajra throughout, and Chengguan fastens its sense as “gathering the merit and virtue of the station of equal awakening, because by vajra knowledge one accomplishes awakening at the last.” The seventeen similes may be divided into four layers. The first layer speaks of the vessel: the vajra is not to be held by a poor vessel or a broken vessel, but only by a wholly complete and wondrous vessel — and the matching clause sets out two kinds of unfit vessel, the stingy, the envious, those who break the precepts, the slack, the falsely mindful, and those without knowledge; and those who have lost their surpassing aspiration, the scattered, and those of evil thought — none but the profound-minded jeweled vessel of the bodhisattva. The second layer speaks of its power to break: it pierces the many jewels, destroys the many mountains, and though broken and not whole the many jewels still fall short of it, and though it have a loss or a gap it can still wipe out poverty, and a small piece of vajra can break and destroy every thing. The third layer speaks of its being hard to obtain and hard to hold: not to be obtained by an ordinary person, its power unknown to one who does not know jewels, nothing able to melt it away, the vajra cudgel to be held only by one with the strength of the great Nārāyaṇa, nothing able to destroy it while it destroys everything and its own substance and nature are not diminished, and only the ground of vajra able to hold it. The fourth layer speaks of its power to hold: the vajra vessel holds water and never leaks, the vajra limit holds the great earth and does not let it fall, long in water it neither rots nor is soaked, no fire can burn it, and the vajra seat holds the buddhas as they sit at the place of the Way and accomplish right and perfect awakening.
The two similes “though broken and not whole, all the many jewels still cannot come up to it” and “though it have a loss or a gap, it is still able to wipe out every poverty” are to be read together. The matching clauses say “though the aspiration be low and there be some slight loss, it still surpasses the merits and virtues of all the two vehicles” and “though it have a loss or a gap and cannot press forward in the practices, it is still able to relinquish all birth and death” — these are the two strongest sentences the whole set has for one who has fallen back.
A misreading must be set aside: that once there is any loss in one’s practice, all the earlier work is thrown away. A vajra broken is still vajra. Brought down to the ground: what matters most after a fall is not remorse, but remembering what this piece in your hand is.
The Gathering Up of the Latter Set and the Return to the Question: From Merit and Virtue Back to That One Question
The hundred and three similes done, the scripture draws them together once more: “Good man! The mind of awakening accomplishes surpassing merits and virtues such as these, measureless and boundless and even beyond telling, beyond telling.” Set against the “measureless merits and virtues” of the former set, this time it is raised to “beyond telling, beyond telling.” Then it brings the words back down upon Sudhana himself: “Therefore, good man, you have gained a good benefit! Because you have brought forth the mind of anuttarā-samyak-saṃbodhi and sought the practice of a bodhisattva, you have already obtained great merit and virtue such as this.” Chengguan outlines this as “the concluding gloss upon what belongs to it,” and explains its work as being “that the many virtues above gloss the words ‘gained a good benefit’” — the two hundred and more clauses are there in order to gloss that one earlier sentence, “you have gained a good benefit.”
Only then does Maitreya return to the original question: “Good man! As for what you asked — how is a bodhisattva to study the practice of a bodhisattva and to cultivate the path of a bodhisattva? Good man, you may enter this great storeyed pavilion Vairocana Adornment Treasury and contemplate it everywhere, and then you will be able to understand how to study the practice of a bodhisattva.” Chengguan outlines this as the beginning of the direct bestowal of the Dharma realm, saying “within it there are four: first, bestowing the substance of the Dharma; second, displaying the name of the Dharma; third, exhausting the very source of the cause of the adorning; fourth, examining the nature and marks of the direct recompense.”
A misreading must be set aside: that the two hundred and more clauses before have strayed from the point. Maitreya’s way of answering is to say out to the end ‘on what strength you are able to study,’ and then to say ‘go in and look.’ The practice that is to be studied does not lie in words; but the mind that is able to study must first be spoken plainly.
Brought down to the ground: Sudhana asked for a method, and what he was first given was a mirror — a sight of what he already has. Once that is seen clearly, the door opens.
Lineage
The number of the clauses of the former set and the number of the similes of the latter set are not reckoned alike by the ancient worthies. Chengguan sets down the total as two hundred and twenty-one clauses, while dividing it himself into a first hundred and eighteen clauses and a latter hundred and three; Fazang sets down the total as two hundred and eighteen clauses, while dividing it himself into a first hundred and fifteen clauses and a latter hundred and three. The two agree in the number of the latter set, and differ in the number of the former set and in the total. In the base text, the clauses of the former set beginning with “the mind of awakening is” come to a hundred and eighteen upon a counting graph by graph, and the similes of the latter set come to a hundred and three upon a counting graph by graph. Both are recorded, without adjudication.
The matching of the former set passage by passage comes from the twelve abodes of the teacher Guangtong. Chengguan follows it and sets down the name of the abode for each passage, and when the matching is done says himself that for fear of prolixity they are not assigned; Fazang cites the same teacher’s account and says that each single thing here displays one surpassing virtue within the mind of awakening, and that all of them run through beginning and end. The two houses cite one and the same teacher’s account and take it up differently; this is recorded, without adjudication.
The matching of the latter set Chengguan divides into five passages, and within the one passage of the ten grounds opens it further into ten, fastening to each passage in turn the names of the first ground up to the tenth and of equal awakening; Fazang sets up no separate matching for this passage. Li Tongxuan and Zhiyan put forth no clause-by-clause gloss upon either of these two sets. This is recorded, without adjudication.
The difference of the parallel translations is at its greatest in this section. In this place the sixty likewise has both sets of similes, the former set in the clause form “is then,” the same structure as the base text; the ten places of birth of a bodhisattva and the similes of the kinsfolk — wisdom as mother, great means as father, and the rest — belong to a later passage of the sixty, and do not stand in the place of these. The forty is nearly identical to the base text graph for graph, and yet there are not a few small differences of wording: where the base text has “like pure water, for it is able to wash away the stains of affliction,” the forty has “like great water, for it is able to cleanse away the stains of affliction”; where the base text has “like a blazing fire,” the forty has “like a great fire”; where the base text has “like a kind father, instructing and guiding,” the forty has “like a stern father, instructing and guiding”; where the base text has “sees everywhere the places of safety and of peril,” the forty has “sees everywhere the places level and steep.” The forty has moreover, at the close of the latter set, seven similes that the base text does not have — the wheel-jewel going before, the bow and arrow that is most excellent, the utpala flower, the ship, the rain-water, the saindhava salt, and cow’s milk. Both are recorded, without adjudication.
The differing words of the Sanskrit witness in three places all come from Chengguan’s notes: he glosses pijimo as meaning universally removing; beneath the clause of the life-formation he notes that the Sanskrit witness has, is the lodestone, for it does not draw in the fruit of the liberation of the śrāvakas; and beneath the clause of the net of Indra he notes that the Sanskrit witness has the net of Indra, because the net takes in the asuras that are the afflictions, and further glosses the wind of Poluona as meaning the swift and fierce wind. As for the remainder of the Sanskrit words of this passage, Chengguan commits them all to the book of sounds and meanings. This is recorded, without adjudication.
考據Apparatus
善財至彌勒所，重白而問「菩薩云何學菩薩行？云何修菩薩道？」。彌勒不即答行法，先向道場眾會稱歎善財，次告善財「善哉善哉」，然後以兩大批譬喻廣說菩提心之功德——前批句句作『菩提心者，猶如某某，某某故』，逐字實計一百一十八句；後批大體作『善男子！譬如某某……菩薩摩訶薩亦復如是』，逐字實計一百零三喻；二批之間有一總攝，二批之末又有一總攝，末後始以「善男子！如汝所問」牒回本問，指示善財入毘盧遮那莊嚴藏大樓閣。全子一萬一千二百二十六字，偈行零，說者：善財諮問三段〔0428b06–0428c16〕、經家敘語二處〔0428c17〕〔0429b15〕，餘皆彌勒（其中稱歎一段對象是道場眾會，非對善財直語）。澄觀《疏》於此段自標「文有二百二十一句」，而其下自分「初一百一十八句」與「一百三句」；法藏《探玄記》則作「二百一十八句」，自分「一百一十五句」與「一百三句」——二造之總數與前批之數並異，後批之數同，並錄不判。前批之逐段配位，澄觀承光統師配十二住，法藏引同一師說而云「今謂此中一一各顯菩提心中一種勝德，皆通始終」。六十華嚴此位亦具二批（「菩提心者」實計一百一十八·「譬如」一百零一），與底本同構；四十華嚴則與底本幾乎逐句同形，而末後多出輪寶·弓箭·優鉢羅華·船·雨水·先陀婆鹽·牛乳等喻。
一、科判定位
| 科判系統 | 此節經文 之位 |
|---|---|
| 底本 T279 三十九品 | 品三十九 入法界品（第九會 逝多林）；彌勒菩薩第三段＝卷七十八〔T10 0428b06〕–〔0434c29 前〕 |
| 澄觀《華嚴經疏》 | 諮問科起〔T35n1735 0956c12〕；歎菩提心科起〔0957b16〕；正授法界科起〔0958a17〕（延伸入次子） |
| 法藏《探玄記》（六十華嚴疏） | 「授己法界」六分科起〔T35n1733 0487b19〕；「廣歎菩提心無盡德」四分科起〔0488a21〕 |
| 李通玄《新華嚴經論》 | 彌勒段目次窗內未見本段喻語之逐句釋——據實標闕 |
| 智儼《搜玄記》 | 彌勒段科文見〔T35n1732 0103a23–0104c12〕，未逐喻疏此二批——據實標闕 |
澄觀之諮問科：
「第二「爾時善財童子合掌」下諮問，中二：先自陳發心、後「而我未知」下正問法要。」〔T35n1735 0956c12–0956c14〕
「於中三：初標所問。次「大聖一切如來」下歎慈氏有能答之德，即以此德亦為問端，初總、後別。別有五十句，皆因圓果滿德。」〔0956c14–0956c17〕
「三「大聖菩薩」下結問請說，兼顯問意。」〔0956c17〕
澄觀之稱歎授法科：
「第三「爾時彌勒菩薩」下稱歎授法。於中二：先稱歎、後授法、前中二：先為大眾讚歎善財，即是歎人；後為善財讚菩提心，即是讚法。」〔T35n1735 0956c17–0956c20〕
「前中亦二：先指人示眾、後「諸仁者此長者子」下正讚其德。於中四：一明求友精勤、二明所乘廣大、三明具德無缺、四明速證超權。」〔0956c21–0956c23〕
「初中二：先總顯精勤。後「諸仁者」下別示精勤之相，謂一時之勤猶未可歎，自始暨末一念無懈故為可稱。」〔0956c24–0956c26〕
澄觀之歎菩提心科——本節之骨：
「第二「爾時彌勒」下為善財歎菩提心。文分二別：初結前生後、後「告善財」下正歎。於中四：初標歎發心；二「汝獲善利」下歎其發心之器成益；三「何以」下廣舉菩提心德釋成；四「善男子菩提心者成就如是」下結釋所屬。」〔T35n1735 0957b16–0957b21〕
第三分即二批譬喻之所在，澄觀於此自標其數：
「三中，先徵意云：所以歎善哉獲善利者，何耶？釋意云：菩提心具德故。文有二百二十一句，皆通三種發心，頓具諸位功德。且分為二：初一百一十八句明菩提心遍該諸地、後「得無畏藥」下一百三句明菩提心頓具諸位功德。」〔T35n1735 0957b21–0957b26〕
澄觀所承光統師之十二住配屬（前批一百一十八句）：
「光統配十二住：初三句即種性住，故云如種如田地，皆是種生之義。二「如淨水」下六句明勝解行住中之益。三「淨目」下十六句極喜增上住，皆初地中義故。四「如大海」下七句戒增上住。五「調慧象」下十句增上心住。六「善見藥」下十句覺分相應增上慧住中，云毘笈摩者，此云普去。七「如意珠」下十句諸諦相應增上住。八「利刀」下十句明緣起流轉止息相應增上住。九「臥具」下十句明無相有功用住。十「命根」下十句明無相無功用住。十一「好種性」下十句明無礙解住。」〔T35n1735 0957c04–0957c15〕
「十二「淨瑠璃」下十六句明最上菩薩住。」〔0957c16–0957c17〕
澄觀之後批五段配位（一百三喻）：
「第二「善男子譬如」下一百三句明菩提心自在功德。文中各有喻、合，說聽之人所見深遠故，所引喻多非凡境。亦顯不共菩提心故。雖通橫竪，且竪分五段：初有七句攝十住德，覺心自性離惡覺等故。」〔T35n1735 0957c23–0957c28〕
「二「無生根」下十喻攝十行德。三「帝釋著摩尼」下九句攝十迴向德。」〔0957c28–0957c29〕
「四「有寶名淨光明」下六十喻攝十地德，即分為十：初四攝初地德；二「如自在王」下三喻攝二地德，持戒頭陀等淨功德故；三「善調龍法」下四喻攝三地德，入諸禪定，離惑熱等故。四「須彌山」下四喻攝四地德，同一切智焰，得無漏故。五「椰子樹」下四喻攝五地德，利人不染俗故。六「一燈」下六喻攝六地德，般若現前，頓破闇故。七「迦陵頻伽」下五句攝七地德，善入方便，得自在故。八「如人學射」下十四喻攝八地德，無功發心，能滅相惑等故。九「服延齡藥」下十喻攝九地德，延壽益生等故。十「譬如有藥為呪所持」下六喻攝十地德，深除惑習，成一切佛法故。」〔0958a01–0958a13〕
「五「金剛非劣惡器」下十七喻攝等覺位功德，以金剛智終成菩提故。其間梵語，具如《音義》。」〔0958a13–0958a15〕
澄觀之結釋與次段之起：
「第四「善男子菩提心者」下結釋所屬，謂上來多德釋獲善利之言故。」〔T35n1735 0958a15–0958a17〕
「第二「善男子如汝所問」下正授法界。於中四：一授法體、二顯法名、三窮嚴因之本源、四覈正報之性相故。」〔0958a17–0958a19〕
法藏之六分科與四分科（就六十本立科，而句數之標與底本相涉）：
「第四「爾時彌勒」下授己法界。於中二：初歎善財法器利益、二正令入己法界。前中有六：初為己眷屬歎善財德，令人倣習；二正為善財歎德令喜；三勸歸文殊、彌勒攝受；四善財自慶，重請彌勒；五彌勒以偈重歎善財；六具歎無盡大菩提心。」〔T35n1733 0487b19–0487b24〕
「第六「爾時彌勒」下廣歎菩提心無盡德中有四：初結前生後總歎發心；二「汝得善利」下歎得十種善利；三「何以故」下廣顯發心功德，有二百一十八句：初一百一十五句明菩提心殊勝功德高齊佛果；二「譬如有人得自在藥」下一百三句明菩提心自在功德廣多無量。」〔T35n1733 0488a21–0488a27〕
底本自分之段（不依疏而依經句之形，逐字實計）：善財諮問〔T10n0279 0428b06〕· 彌勒向眾稱歎〔0428c17〕· 彌勒告善財〔0429b15〕· 汝獲善利十句〔0429b20〕· 前批一百一十八句〔0429b25〕–〔0430c20〕· 前批總攝〔0430c21〕· 後批一百三喻〔0430c27〕–〔0434c12〕· 後批總攝與指示入閣〔0434c13〕。
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 菩提心 | — | 本節「菩提心者，猶如種子，能生一切諸佛法故」〔T10n0279 0429b25〕 | 全子之所歎；澄觀判其「皆通三種發心」〔T35n1735 0957b23〕，三種即信成就發心·解行發心·證位發心，見其「又前多明信成就及解行發心，後段多明證位發心故文多云得」〔0957b26–0957b28〕 |
| 毘笈摩藥 | —（「毘笈摩」為古德音寫） | 本節「菩提心者，如毘笈摩藥，能拔一切諸惑箭故」〔T10n0279 0430a08〕；又後批「持毘笈摩藥，能令毒箭自然墮落」〔0431a11〕 | 拔箭之藥；澄觀「云毘笈摩者，此云普去」〔T35n1735 0957c10–0957c11〕 |
| 婆樓那風 | —（「婆樓那」為古德音寫） | 本節「菩提心者，如婆樓那風，能動一切所應化故」〔T10n0279 0430c18〕 | 澄觀「婆樓那風，此云迅猛風也」〔T35n1735 0957c18–0957c19〕 |
| 因陀羅網 | —（「因陀羅」為古德音寫） | 本節「菩提心者，如因陀羅網，能伏煩惱阿脩羅故」〔T10n0279 0430c17〕 | 澄觀就梵本釋其取義「梵本云因陀羅網，網取煩惱阿修羅故」〔T35n1735 0957c17–0957c18〕 |
| 壽行 | — | 本節「菩提心者，則為壽行，不取聲聞解脫果故」〔T10n0279 0430c05〕 | 澄觀誌梵本作別語「言壽行者，梵本云則為磁石，不吸聲聞解脫果故」〔T35n1735 0957c15–0957c16〕 |
| 阿伽陀藥 | —（「阿伽陀」為古德音寫） | 本節「菩提心者，如阿伽陀藥，能令無病永安隱故」〔T10n0279 0430b20〕 | 普治眾病之藥名 |
| 摩訶應伽藥 | —（「摩訶應伽」為古德音寫） | 本節「持摩訶應伽藥，毒蛇聞氣，即皆遠去」〔T10n0279 0431a05〕 | 卻蛇之藥 |
| 阿藍婆藥 | —（「阿藍婆」為古德音寫） | 本節「譬如有藥，名：阿藍婆，若用塗身，身之與心咸有堪能」〔T10n0279 0431a24〕 | 令身心堪能之塗藥 |
| 珊陀那 | —（古德音寫） | 本節「如有藥樹，名：珊陀那，有取其皮以塗瘡者，瘡即除愈」〔T10n0279 0431a16〕 | 皮隨取隨生之藥樹 |
| 訶宅迦 | —（古德音寫） | 本節「如有藥汁，名：訶宅迦，人或得之，以其一兩變千兩銅，悉成真金」〔T10n0279 0432b23〕 | 變銅成金之藥汁 |
| 安繕那藥 | —（「安繕那」為古德音寫） | 本節「得安繕那藥以塗其目，雖行人間，人所不見」〔T10n0279 0433b19〕 | 塗目隱形之藥 |
| 波利質多羅樹 | —（古德音寫） | 本節「譬如波利質多羅樹，其皮香氣」〔T10n0279 0432b05〕 | 天上香樹；本節連取三喻（皮香·未開華·華熏衣） |
| 迦陵頻伽鳥 | —（古德音寫） | 本節「譬如迦陵頻伽鳥，在卵㲉中有大勢力」〔T10n0279 0432c27〕 | 在卵中已有勝力之鳥 |
| 那羅延 | —（古德音寫） | 本節「菩提心者，如那羅延，能摧一切我見敵故」〔T10n0279 0430a22〕；又「唯除有大那羅延力」〔0434b17〕 | 大力之名 |
| 摩訶那伽 | —（古德音寫） | 本節「譬如摩訶那伽大力勇士，若奮威怒，於其額上必生瘡疱」〔T10n0279 0433a09〕 | 大力勇士之稱 |
| 薩婆若 | —（古德音寫） | 本節「唯除趣向薩婆若者」〔T10n0279 0434b26〕 | 一切智；本節唯此一見，餘處皆作「一切智」 |
| 帝青大摩尼寶 | — | 本節「譬如帝青大摩尼寶，若有為此光明所觸，即同其色」〔T10n0279 0431c15〕；前批亦有「菩提心者，如帝青寶，出過世間二乘智故」〔0430c07〕 | 青色摩尼；本節前後二批各取一次 |
| 白㲲線 | — | 本節「菩提心者，如白㲲線，從本已來性清淨故」〔T10n0279 0430a20〕 | 白細布之線；取其本性淨 |
| 象藏 | — | 本節「如轉輪王，有沈香寶，名曰：象藏；若燒此香，王四種兵悉騰虛空」〔T10n0279 0434a12〕 | 沈香寶名 |
| 佛支提 | —（「支提」為古德音寫） | 本節「菩提心者，如佛支提，一切世間應供養故」〔T10n0279 0430c20〕 | 前批第一百一十八句，亦即前批之末句 |
| 一百一十善知識 | — | 本節「經由一百一十善知識已，然後而來至於我所」〔T10n0279 0428c24〕 | 彌勒向眾稱歎善財之語；澄觀於此有釋，其文起「言一百一十善知識」〔T35n1735 0956c26〕 |
三、譬喻·修辭
(一) 二批之句式各自整齊，且互不相犯。前批一百一十八句，句句以「菩提心者」四字起，中安一喻，末以「故」字結，全句不出二十字；其中作「猶如」者、作「如」者、作「則為」者三形錯出，而句法不變。後批一百三喻，句句以「善男子！」呼格起，先出世間之事為喻，再以「菩薩摩訶薩亦復如是」或『菩提心某某亦復如是』轉入所合，喻與合兩分。澄觀就後批之體例下一語：「文中各有喻、合，說聽之人所見深遠故，所引喻多非凡境。」〔T35n1735 0957c25–0957c26〕
(二) 前批之喻取材，自種生之物而下至兵仗、器用、藥物、寶珠、天神。以逐字實計，可粗分數類：種生類（種子·良田·大地）· 四大類（淨水·大風·盛火·淨日·盛月）· 處所類（大道·正濟·門戶·宮殿·園苑·舍宅·住宅·市肆·住處）· 親屬類（慈父·慈母·乳母·善友）· 王者類（君主·帝王·帝釋·毘沙門·功德天）· 山海虛空類（大海·須彌山·鐵圍山·雪山·香山·虛空·大山王）· 藥類（良藥·善見藥王·毘笈摩藥·無生根藥·阿伽陀藥·除毒藥·鍊金藥·眼藥）· 寶類（金剛·龍珠·水清珠·如意珠·功德瓶·淨瑠璃·帝青寶·閻浮金·妙寶）· 兵仗類（快箭·利矛·堅甲·利刀·利劍·勇將幢·利鋸·利斧·兵仗）· 身分類（善手·好足·淨目·命根）。取材之廣，即所歎之德之廣。
(三) 後批之喻多集於藥·寶·金剛三大群。以逐字實計：起首十二喻皆藥（無畏藥·解脫藥·摩訶應伽藥·無勝藥·毘笈摩藥·善見藥·珊陀那藥樹·無生根藥樹·阿藍婆藥·念力藥·大蓮華藥·翳形藥）；其次十四喻皆珠寶（普集眾寶珠·大光明摩尼·水清珠·住水寶·龍寶珠·摩尼冠·如意珠·日精珠·月精珠·如意摩尼寶冠·一切世間莊嚴藏·轉輪王摩尼寶·帝青大摩尼寶·瑠璃寶）；末十七喻皆金剛（自「譬如金剛，非劣惡器及以破器所能容持」至「金剛座上，能持諸佛坐於道場」）。澄觀之五段配位，末段即以此金剛群為一段——「五「金剛非劣惡器」下十七喻攝等覺位功德，以金剛智終成菩提故。」〔T35n1735 0958a13–0958a15〕
(四) 同一物於二批復見而取義不同。金剛：前批作「猶如金剛，悉能穿徹一切法故」〔T10n0279 0430a02〕；後批作「譬如金剛，能穿眾寶。菩提心金剛亦復如是，悉能穿徹一切法寶。」〔0434a29〕（後批末段諸喻多取金剛，此舉其一）。蓮華：前批兩見，一作「不染一切世間法故」〔0429c26〕，一作「不染一切諸罪垢故」〔0430b13〕。伏藏：前批亦兩見，一作「出功德財無匱乏故」〔0430b10〕，一作「能攝一切諸佛法故」〔0430c17〕。所歸：前批兩見，一作「利益一切諸世間故」〔0429c13〕，一作「不拒一切諸來者故」〔0430c12〕。同名而異義，是前批一百一十八句中之複現。
(五) 三重譬之連下。波利質多羅一物連下三喻——皮香勝於閻浮諸華香〔T10n0279 0432b05〕· 未開華而已是諸華出生之處〔0432b10〕· 華一日熏衣勝他華千歲熏〔0432b14〕。金剛一物連下十七喻。師子一物連下三喻（哮吼·筋為樂絃·乳投乳海）。磁石連下二喻（吸壞鉤鎖·鐵見即散）。王子連下三喻（初生為大臣所重·年幼而大臣敬禮·未自在而已具王相）。一物而數取其義，是後批之特出之處。
(六) 稱歎善財一段之排比。彌勒向眾稱歎善財，其中「為被四流漂泊者，造大法船」以下二十一句，句句以所救之人為首、以所施之法為尾〔T10n0279 0429a08〕以下；又「解脫諸苦，超諸惡趣」以下二十三句，四字九句、三字十四句，末以「出生死」收〔0429a03〕以下。此段之排比與二批之譬喻同一機軸：以句之多顯德之無盡。
(七) 前後二總攝之對舉。前批之末，經文自結「菩提心者，成就如是無量功德；舉要言之，應知悉與一切佛法諸功德等」〔T10n0279 0430c21〕；後批之末，經文再結「菩提心者，成就如是無量無邊乃至不可說不可說殊勝功德」〔0434c13〕。二結之語勢遞進，前作「無量」，後作「無量無邊乃至不可說不可說」。澄觀於前結下一語：「二「善男子」下總結，即功成由於始簣故。初心具於諸德，況復初後圓融。」〔T35n1735 0957c22–0957c23〕
(八) 本節偈行為零。全段長行，無重頌。
四、異譯對勘
本節經文要句之漢譯校本：實叉難陀 T279（底本·卷七十八）· 佛馱跋陀羅 T278（晉譯六十華嚴〈入法界品第三十四〉·卷五十九）· 般若 T293（貞元四十華嚴〈入不思議解脫境界普賢行願品〉·卷三十五–三十七）。三本於此段之關係：四十本與底本幾乎逐句同形，六十本此位亦具二批（前批「菩提心者」一百一十八·後批「譬如」一百零一），前批句形「則為」與底本「猶如」異。全錄不判。
句一 彌勒告善財之發語
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 「善哉善哉！善男子！汝為饒益一切世間，汝為救護一切眾生，汝為勤求一切佛法故，發阿耨多羅三藐三菩提心。」 | 〔T10n0279 0429b17〕 |
| 般若 T293 | 「善哉！善哉！善男子！汝為利樂一切世間，汝為救護一切眾生，汝為勤求一切佛法故，發阿耨多羅三藐三菩提心。」 | 〔T10n0293 0824c28〕 |
| 佛馱 T278 | 「善哉！善哉！童子！乃能發阿耨多羅三藐三菩提心，專求一切佛法，饒益一切世間，救護一切眾生。」 | 〔T09n0278 0775b14–0775b16〕 |
句二 汝獲善利十句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 「汝獲善利，汝善得人身，汝善住壽命，汝善值如來出現，汝善見文殊師利大善知識。汝身是善器，為諸善根之所潤澤。汝為白法之所資持，所有解欲悉已清淨，已為諸佛共所護念，已為善友共所攝受。何以故？」 | 〔T10n0279 0429b20〕 |
| 般若 T293 | 「汝獲善利，汝善得人身，汝善住壽命，汝善值如來出興於世，汝善見文殊師利大善知識。汝身即是真善法器，為諸善根之所潤澤。汝為白法之所資持，信樂廣大，慧解清淨，已得諸佛之所護念，已為善友共所攝受。何以故？謂能發大菩提心故。」 | 〔T10n0293 0825a02〕 |
句三 前批起首六句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 「菩提心者，猶如種子，能生一切諸佛法故；菩提心者，猶如良田，能長眾生白淨法故；菩提心者，猶如大地，能持一切諸世間故；菩提心者，猶如淨水，能洗一切煩惱垢故；菩提心者，猶如大風，普於世間無所礙故；菩提心者，猶如盛火，能燒一切諸見薪故」 | 〔T10n0279 0429b25〕 |
| 般若 T293 | 「菩提心者，猶如種子，能生一切諸佛法故；菩提心者，猶如良田，能長眾生白淨法故；菩提心者，猶如大地，能持一切諸世間故；菩提心者，猶如大水，能滌一切煩惱垢故；菩提心者，猶如大風，普行世間無所礙故；菩提心者，猶如大火，能燒一切諸見薪故」 | 〔T10n0293 0825a07〕 |
句四 盛月·淨目·慈父·慈母·乳母五句之異形
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 「菩提心者，猶如盛月，諸白淨法悉圓滿故」／「菩提心者，猶如淨目，普見一切安危處故」／「菩提心者，猶如慈父，訓導一切諸菩薩故」／「菩提心者，猶如慈母，生長一切諸菩薩故」／「菩提心者，猶如乳母，養育一切諸菩薩故」 | 〔T10n0279 0429c03〕·〔0429c05〕·〔0429c14〕·〔0429c15〕·〔0429c16〕 |
| 般若 T293 | 「菩提心者，猶如盛月，普能圓滿白淨法故」／「菩提心者，猶如淨目，普見一切夷險處故」／「菩提心者，猶如嚴父，訓導一切諸菩薩故」／「菩提心者，猶如慈母，生長菩薩諸善根故」／「菩提心者，猶如乳母，養育守護諸菩薩故」 | 〔T10n0293 0825a14〕·〔0825a16〕·〔0825a25〕·〔0825a26〕·〔0825a27〕 |
句五 大海·雪山·虛空·蓮華·調御師·坑穽六句之異形
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 「菩提心者，猶如大海，一切功德悉入中故」／「菩提心者，猶如雪山，長養一切智慧藥故」／「菩提心者，猶如虛空，諸妙功德廣無邊故」／「菩提心者，猶如蓮華，不染一切世間法故」／「菩提心者，如調御師，守護大乘一切法故」／「菩提心者，猶如坑穽，陷沒一切諸惡法故」 | 〔T10n0279 0429c20〕·〔0429c23〕·〔0429c24〕·〔0429c25〕·〔0429c28〕·〔0430a01〕 |
| 般若 T293 | 「菩提心者，猶如大海，普生一切諸功德故」／「菩提心者，如大雪山，長養一切智慧藥故」／「菩提心者，如大虛空，諸妙功德廣無邊故」／「菩提心者，如妙蓮華，不染一切世間法故」／「菩提心者，如調御師，守護一切大乘法故」／「菩提心者，猶如阬穽，陷沒一切諸惡法故」 | 〔T10n0293 0825b02〕·〔0825b05〕·〔0825b07〕·〔0825b08〕·〔0825b11〕·〔0825b12〕 |
句六 後批之首喻
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 「善男子！譬如有人，得無畏藥，離五恐怖。何等為五？所謂：火不能燒，毒不能中，刀不能傷，水不能漂，煙不能熏。菩薩摩訶薩亦復如是，得一切智菩提心藥，貪火不燒，瞋毒不中，惑刀不傷，有流不漂，諸覺觀煙不能熏害。」 | 〔T10n0279 0430c27〕 |
| 澄觀所牒 | 「後「得無畏藥」下一百三句明菩提心頓具諸位功德」 | 〔T35n1735 0957b25–0957b26〕 |
| 法藏所牒 | 「二「譬如有人得自在藥」下一百三句明菩提心自在功德廣多無量」 | 〔T35n1733 0488a26–0488a27〕 |
句七 六十本二批之首句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 佛馱 T278（前批首） | 「何以故？菩提心者，則為一切諸佛種子，能生一切諸佛法故；菩提心者，則為良田，長養眾生白淨法故；菩提心者，則為大地，能持一切諸世間」 | 〔T09n0278 0775b19〕 |
| 佛馱 T278（後批首） | 「善男子！譬如有人得自在藥，離五恐怖。何等為五？所謂：火不能燒、水不能漂」 | 〔T09n0278 0776c27〕 |
| 實叉 T279 | 前批首見句三，後批首見句六。六十本之「十種生處」與眷屬譬在〔T09n0278 0782c17〕〔0782c27〕，對應底本〔T10n0279 0438b05〕一帶之後節，不入本節對勘 | — |
句八 四十本末後多出之七喻
| 校本 | 逐字 | 出處 |
|---|---|---|
| 般若 T293 | 「善男子！譬如世間滅除怨敵諸器仗中，弓箭最勝；菩薩摩訶薩亦復如是，於諸一切助道具中，菩提之心最為第一，悉能滅除一切煩惱、生、死、怨故。」 | 〔T10n0293 0831a14〕 |
| 般若 T293 | 「善男子！譬如世間一切水中，雨水第一；菩薩摩訶薩亦復如是，於諸一切三昧水中，菩提之心而為第一，能生一切禪定解脫甘露味故。」 | 〔T10n0293 0831a26〕 |
| 般若 T293 | 「善男子！譬如鹽中，先陀婆鹽而為第一，能除諸病及能明眼」 | 〔T10n0293 0831a29〕 |
| 實叉 T279 | 底本後批末喻作金剛座，其後即入總攝，無此輪寶·弓箭·優鉢羅華·船·雨水·先陀婆鹽·牛乳七喻——據實標闕 | — |
句九 牒問指示入閣句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 「善男子！如汝所問：菩薩云何學菩薩行、修菩薩道？善男子！汝可入此毘盧遮那莊嚴藏大樓閣中周遍觀察，則能了知學菩薩行，學已成就無量功德。」 | 〔T10n0279 0434c17〕 |
| 般若 T293 | 「爾時，彌勒菩薩告善財童子言：「善男子！如汝所問，菩薩云何學菩薩行？修菩薩道？善男子！汝可入此毘盧遮那莊嚴藏大樓閣中，周遍觀察，則能了知一切菩薩學，菩薩行學已，能行圓滿成就無量功德。」」 | 〔T10n0293 0831b21〕 |
句十 金剛器喻及其合語
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 「善男子！如金剛器，無有瑕缺用盛於水，永不滲漏而入於地。菩提心金剛器亦復如是，盛善根水，永不滲漏，令入諸趣。」 | 〔T10n0279 0434b26–0434b29〕 |
| 般若 T293 | 「善男子！如金剛器，無有瑕隙，用盛於水，永不滲漏而令散失；菩薩摩訶薩大菩提心金剛寶器亦復如是，體性無漏，堅固迴向，盛善根水，永不散失。」 | 〔T10n0293 0830c19–0830c23〕 |
| 佛馱 T278 | 「譬如金剛器中盛水，不可消盡。菩提之心亦復如是，安住勝妙迴向善根，入生死趣，諸不善法不能消盡。」 | 〔T09n0278 0780a17–0780a19〕 |
所繫：喻語底本作「永不滲漏而入於地」，四十本作「永不滲漏而令散失」；合語底本作「永不滲漏，令入諸趣」，四十本作「體性無漏……永不散失」，六十本作「入生死趣，諸不善法不能消盡」。底本「令入諸趣」之否定範圍，四十本以「令散失」當其位，六十本則以「入生死趣」為所許、以「不能消盡」為所否；三本並錄不判。本版白話依底本喻、合之對位行文：地之於水，諸趣之於善根，同為滲漏所歸，故作『永遠不會滲漏而令它流失於諸趣之中』。
五、宗義之經據〔眼〕
(一) 橫竪二讀——一句具諸德，諸句配諸位。前批一百一十八句既可逐句別配位次，又可句句通具，澄觀於此立兩把尺並用：
「今初段中分二：先別明、後總結。前中文通橫竪，橫則一一發心皆具諸句之德，竪則別配諸位發心，以從菩薩種性至於究竟不出三種發心故。」〔T35n1735 0957c01–0957c04〕
配位既畢，澄觀復自收其配，明其分而不執：
「其中文義皆與彼位相應，恐繁不屬故。」〔T35n1735 0957c19–0957c20〕
「始於種子、終於惑習，明竪義彰矣。然斷習等，推功歸本由初發心，則橫具諸德於理明矣。」〔T35n1735 0957c20–0957c22〕
依此讀，前批之首句作種子、末句作佛支提，其序自因至果，是竪；而末句所歎之德仍推功於初心，是橫。
(二) 發心即攝一切位——經文自說之據。此義非唯疏家所配，經文於前批之總攝處自說：
「善男子！菩提心者，成就如是無量功德；舉要言之，應知悉與一切佛法諸功德等。何以故？因菩提心出生一切諸菩薩行，三世如來從菩提心而出生故。是故，善男子！若有發阿耨多羅三藐三菩提心者，則已出生無量功德，普能攝取一切智道。」〔T10n0279 0430c21〕
「三世如來從菩提心而出生」一語，是全子之宗骨；澄觀之「初心具於諸德，況復初後圓融」〔T35n1735 0957c23〕即釋此。
(三) 三種發心之通該。澄觀判二批之句「皆通三種發心」〔T35n1735 0957b23〕，而又就前後兩批之語勢分其所重：
「又前多明信成就及解行發心，後段多明證位發心故文多云得。又前段明菩提心殊勝功德高齊佛果，後段喻菩提心自在功德廣多無量。」〔T35n1735 0957b26–0957b29〕
「文多云得」一語有經據：後批之合語多作「得菩提心解脫智藥」〔T10n0279 0431a04〕·「得菩提心大龍寶珠」〔0431b22〕·「得菩提心如意寶珠」〔0431b27〕·「得菩提心善調龍法」〔0432a19〕·「得菩提心安繕那藥」〔0433b21〕之形，而前批句句唯作「菩提心者」。
(四) 不共二乘——後批之合語所歸。後批之合，其所簡別者屢屢即二乘。逐字所見：「終不住於二乘解脫」〔T10n0279 0432c27〕·「一切二乘雖百千劫久修道行所不能及」〔0433a05〕·「不墮聲聞、辟支佛地，以具廣大悲願力故」〔0433b18〕·「猶勝一切二乘功德」〔0434b05〕·「一切二乘皆不能持，唯除菩薩廣大因緣堅固善力」〔0434b18〕·「聲聞、緣覺皆不能持，唯除趣向薩婆若者」〔0434b25〕。澄觀就此立一語：「亦顯不共菩提心故。」〔T35n1735 0957c26–0957c27〕
(五) 王子之喻——種性尊勝而位未自在。後批第七十七至第七十九三喻連取王子，其合語自明『已具菩提之相』而『未得自在』之際：
「善男子！譬如王子，雖於一切臣佐之中未得自在，已具王相，不與一切諸臣佐等，以生處尊勝故。菩薩摩訶薩亦復如是，雖於一切業煩惱中未得自在，然已具足菩提之相，不與一切二乘齊等，以種性第一故。」〔T10n0279 0433c24〕
此三喻正在澄觀所配「九「服延齡藥」下十喻攝九地德」〔T35n1735 0958a11–0958a12〕之內。
(六) 求友精勤為發心之驗。彌勒向眾稱歎善財一段，所歎不在其解而在其行：經文自標「經由一百一十善知識已，然後而來至於我所，未曾暫起一念疲懈」〔T10n0279 0428c24〕。澄觀就此判：「謂一時之勤猶未可歎，自始暨末一念無懈故為可稱。」〔T35n1735 0956c25–0956c26〕又經文以層層遞進之句顯難得：「若有眾生能發阿耨多羅三藐三菩提心，是為希有；若發心已，又能如是精進方便集諸佛法，倍為希有」〔T10n0279 0429a27〕，末以「應知展轉倍更難得」收〔0429b08〕。
(七) 一生之疾與多劫之緩。稱歎段之末，經文以彌勒自身之「一生當得」為背景，對舉餘菩薩之多劫與善財之一生：
「諸仁者！餘諸菩薩經於無量百千萬億那由他劫，乃能滿足菩薩願行，乃能親近諸佛菩提；此長者子，於一生內，則能淨佛剎，則能化眾生，則能以智慧深入法界」〔T10n0279 0429b08〕
此與善財問端所歎彌勒之「一生當得阿耨多羅三藐三菩提」〔T10n0279 0428b09〕相應。澄觀判善財問端之五十句「皆因圓果滿德」〔T35n1735 0956c16–0956c17〕，即此。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
總數與分數：「文有二百二十一句，皆通三種發心，頓具諸位功德。且分為二：初一百一十八句明菩提心遍該諸地、後「得無畏藥」下一百三句明菩提心頓具諸位功德。」〔T35n1735 0957b23–0957b26〕
前批配十二住（承光統師）：「光統配十二住：初三句即種性住，故云如種如田地，皆是種生之義。」〔T35n1735 0957c04–0957c06〕；末段作「十二「淨瑠璃」下十六句明最上菩薩住。」〔0957c16–0957c17〕
後批配五段：「雖通橫竪，且竪分五段：初有七句攝十住德，覺心自性離惡覺等故。」〔T35n1735 0957c26–0957c28〕；十地一段復開為十，末段作「五「金剛非劣惡器」下十七喻攝等覺位功德，以金剛智終成菩提故。」〔0958a13–0958a15〕
梵本之異語三處：「云毘笈摩者，此云普去。」〔T35n1735 0957c10–0957c11〕；「言壽行者，梵本云則為磁石，不吸聲聞解脫果故。」〔0957c15–0957c16〕；「梵本云因陀羅網，網取煩惱阿修羅故。婆樓那風，此云迅猛風也。」〔0957c17–0957c19〕
梵語之總付：「其間梵語，具如《音義》。」〔T35n1735 0958a15〕
澄觀《演義鈔》T36n1736（疏之鈔）
總科別釋：「疏文有二百二十一句，下文分為二：先總科、後別釋。前中總有四意：初明通發三心；二且分為二；三「又前多明」下，依三種發心分之為二；四「又前明菩提心殊勝功德」下，約高廣分，即光統意，故依之釋文。」〔T36n1736 0694b10–0694b15〕
一百三句之束：「又後一百三句自在德中，若唯配十地，亦可束之：十住為初地，十行為二地，十向為三地，初二三地並為四地，四五為五地，後五依前如次判之。亦順本文，恐繁不配其中行相。」〔T36n1736 0694b23–0694b27〕
梵語補釋：「疏中隨難已釋其二，謂毘笈摩、婆樓那，餘未釋者今當具之。」〔T36n1736 0694b28–0694b29〕；「次云樹名珊陀那者，此云和合，或云斷續。謂此藥能令已斷傷者再續和合也。」〔T36n1736 0694c03–0694c04〕；「次藥名阿藍婆者，此云藥汁，其藥出香山及雪山中，天生在於石臼之內。或云得喜，謂得此藥生歡喜故。」〔T36n1736 0694c04–0694c07〕
法藏《探玄記》T35n1733（六十華嚴疏）
總數與分數：「三「何以故」下廣顯發心功德，有二百一十八句：初一百一十五句明菩提心殊勝功德高齊佛果；二「譬如有人得自在藥」下一百三句明菩提心自在功德廣多無量。」〔T35n1733 0488a23–0488a27〕
於十二住之配持異見：「前中，依光統師，分配十二住，科為十二段。今謂此中一一各顯菩提心中一種勝德，皆通始終」〔T35n1733 0488a27–0488a29〕
六分科：「前中有六：初為己眷屬歎善財德，令人倣習；二正為善財歎德令喜；三勸歸文殊、彌勒攝受；四善財自慶，重請彌勒；五彌勒以偈重歎善財；六具歎無盡大菩提心。」〔T35n1733 0487b21–0487b24〕
李通玄《新華嚴經論》T36n1739
其彌勒段目次窗內未見本段二批喻語之逐句釋，亦未見句數之標——據實標闕。
智儼《搜玄記》T35n1732
其彌勒段科文見〔T35n1732 0103a23–0104c12〕，唯出科判大要，未逐喻疏此二批——據實標闕。
誌錄不判
二批之句數，澄觀標總「二百二十一句」而自分為「一百一十八句」與「一百三句」；法藏標總「二百一十八句」而自分為「一百一十五句」與「一百三句」。二造於後批之數同，於前批之數與總數異。底本前批之「菩提心者」句逐字實計一百一十八，後批之喻逐字實計一百三。前批之逐段配位，澄觀承光統師之十二住而逐段標其住名，並於配畢自云恐繁不屬；法藏引同一師說而云一一各顯一種勝德、皆通始終。後批之配，澄觀分五段並於十地一段更開為十；法藏於此未別立段。李通玄與智儼於此二批未出逐句之釋。六十本此位亦具二批而前批句形作「則為」，四十本則與底本幾乎逐句同形而末後多出七喻。此諸異釋與異譯皆古德成說與古譯成文，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，零新考據：
- 澄觀所引《音義》：疏於後批配位既畢，將其中梵語一併付之《音義》——「其間梵語，具如《音義》。」〔T35n1735 0958a15〕。本考據所據校本未及其逐字，據實標闕。
- 光統師之十二住配：澄觀與法藏皆引之而取捨不同（見第六目），二家所引之師說本身不別存於本考據所據校本，唯見於此二疏之牒引——據實標闕。
- 法藏《華嚴經旨歸》T45n1871：全檔搜「菩提心者」零命中，搜「彌勒」一命中而非本段相涉——〔查無〕。
- 智儼《華嚴經孔目章》T45n1870：本段相涉之見多屬善知識序次之錄，非本段菩提心喻批之引述——非釋義，不入對勘。
- 法藏《華嚴一乘教義分齊章》T45n1866：全檔搜「菩提心者」零命中——〔查無〕。
- 華嚴宗論：《華嚴一乘十玄門》T45n1868 ·《華嚴法界玄鏡》T45n1883 二典搜「菩提心者」皆零命中——〔查無〕。
- 唯識軸：成唯識論 T31n1585 · 攝大乘論 T31n1594 · 瑜伽師地論 T30n1579 · 解深密經 T16n0676 · 十地經論 T26n1522 五典未逐一深掘。本節非〈十地品〉，不另立唯識繫鏈。
- 《演義鈔》T36n1736：本段有鈔，見六（0694b10–0694c06 一帶：二百二十一句之總科別釋·一百三句配十地之束·梵語補釋）。
八、校本定位
- 實叉 T279（底本）：彌勒第三段〔T10n0279 0428b06〕起（卷七十八）–〔0434c29 前〕訖。善財諮問 0428b06–0428c16（自陳發心 0428b06 · 歎慈氏五十句 0428b08 · 結問請說 0428c12 一帶）· 彌勒向眾稱歎 0428c17–0429b14（指人示眾 0428c17 · 正讚其德 0428c19 · 二十三句救護 0429a03 起 · 二十一句法施 0429a08 起 · 展轉倍難 0429b01 · 一生對多劫 0429b09）· 彌勒告善財 0429b15–0429b19 · 汝獲善利十句 0429b20–0429b24 · 前批一百一十八句 0429b25–0430c21 · 前批總攝 0430c21–0430c27 · 後批一百三喻 0430c27–0434c12 · 後批總攝 0434c13–0434c17 · 牒問指示入閣 0434c18–0434c21。全段一萬一千二百二十六字，偈行零。
- 前批十二段之起句與其實計句數（依澄觀所承光統師之科·逐字對底本點定）：種性住 種子〔0429b25〕三句 · 勝解行住 淨水〔0429b28〕六句 · 極喜增上住 淨目〔0429c05〕十六句 · 戒增上住 大海〔0429c20〕七句 · 增上心住 調慧象〔0429c26〕十句 · 覺分相應增上慧住 善見藥王〔0430a07〕十句 · 諸諦相應增上住 如意珠〔0430a16〕十句 · 緣起流轉止息相應增上住 利刀〔0430a26〕十句 · 無相有功用住 臥具〔0430b06〕十句 · 無相無功用住 命根〔0430b16〕十句 · 無礙解住 好種性〔0430b25〕十句 · 最上菩薩住 淨瑠璃〔0430c06〕十六句。合一百一十八句。
- 後批五段之起句與其實計喻數（依澄觀之科·逐字對底本點定）：十住德 無畏藥〔0430c27〕七喻 · 十行德 無生根〔0431a21〕十喻 · 十迴向德 帝釋著摩尼冠〔0431b23〕九喻 · 十地德 淨光明〔0431c22〕六十喻 · 等覺位功德 金剛非劣惡器〔0434a23〕十七喻。合一百三喻。十地德六十喻之十分：初地 淨光明〔0431c22〕四喻 · 二地 自在王〔0432a07〕三喻 · 三地 善調龍法〔0432a18〕四喻 · 四地 須彌山〔0432b02〕四喻 · 五地 椰子樹〔0432b19〕四喻 · 六地 一燈入闇室〔0432c04〕六喻 · 七地 迦陵頻伽〔0432c27〕五喻 · 八地 如人學射〔0433a18〕十四喻 · 九地 服延齡藥〔0433c03〕十喻 · 十地 有藥為呪所持〔0434a02〕六喻。
- 佛馱 T278（晉譯主對校）：對應段〔T09n0278 0775b12〕起（卷五十九）–〔0780b10 前〕訖。稱歎告語 0775b12–0775b19 · 前批 0775b19 起（「菩提心者」實計一百一十八）· 後批 0776c27 起（「譬如」實計一百零一·「亦復如是」九十九·「亦爾」一）· 牒問指示入樓觀 0780b06–0780b09。六十本之十種生處 0782c17 · 眷屬譬 0782c27 一段，對應底本〔T10n0279 0438b05〕一帶之後節，不入本節對勘。
- 般若 T293（貞元四十華嚴對校）：對應段〔T10n0293 0824c26〕起（卷三十五）–〔0831b25〕訖（卷三十七）。稱歎告語 0824c26–0825a07 · 前批 0825a07 起 · 後批 起至 0831b07 · 總攝 0831b07–0831b13 · 牒問指示入閣 0831b21–0831b25。全段一萬一千二百五十三字。與底本幾乎逐句同形，末後多出輪寶·弓箭·優鉢羅華·船·雨水·先陀婆鹽·牛乳七喻。
- 澄觀《疏》T35n1735：本段正釋 0956c12 起 · 諮問科 0956c12–0956c17 · 稱歎授法科 0956c17–0956c26 · 歎菩提心科 0957b16–0957b21 · 二批句數之標 0957b21–0957b29 · 橫竪二讀 0957c01–0957c04 · 光統十二住配 0957c04–0957c17 · 恐繁不屬與橫竪之收 0957c19–0957c22 · 前批總結 0957c22–0957c23 · 後批五段配 0957c23–0958a13 · 等覺十七喻 0958a13–0958a15 · 結釋所屬 0958a15–0958a17 · 正授法界科起 0958a17（延伸入次子）。
- 法藏《探玄記》T35n1733：授己法界六分科 0487b19–0487b24 · 廣歎菩提心無盡德四分科 0488a21–0488a27 · 於光統十二住配之取捨 0488a27–0488a29。
- 李通玄《論》T36n1739：彌勒段目次窗內未見本段二批之逐句釋——〔查無〕。
- 智儼《搜玄記》T35n1732：彌勒段科文 0103a23–0104c12，未逐喻疏此二批——〔查無〕。
- 異讀：本單元 T279 範圍〔0428b06〕–〔0434c28〕內大正校記 59 條，逐條照錄不判（另 0431007 百五十六字注（原印標〔善男…減〕）與 0432004 星記（仗＝伏【聖乙】＊）於校注區存目而正文無範圍錨，所驗止於主位置，不列）（底本【大】｜他本異讀；多本異讀以／分列）：〔0428b13〕則已遊戲一切……切佛菩提（凡141字）【大】｜無此字【聖乙】 · 〔0428b26〕則已能於一切……切智位。（凡234字）【大】｜無此字【聖乙】 · 〔0428c04〕往【大】｜生【宮】 · 〔0428c11〕大聖！菩薩云……負自身，（凡64字）【大】｜無此字【聖乙】 · 〔0429a11〕為嬰煩惱重病……一切智城（凡165字）【大】｜無此字【聖乙】 · 〔0429a14〕諭【大】｜喻【宋】【元】【明】【宮】 · 〔0429a23〕恒勤積集助道……未曾違逆（凡64字）【大】｜無此字【聖乙】 · 〔0429a29〕又能如是求菩……倍更難得（凡132字）【大】｜無此字【聖乙】 · 〔0429b22〕汝身是善器，……共所攝受（凡45字）【大】｜無此字【聖乙】 · 〔0429c02〕菩提心者，猶……所依處故（凡208字）【大】｜無此字【聖乙】 · 〔0429c17〕菩提心者，猶……得自在故（凡48字）【大】｜無此字【聖乙】 · 〔0429c24〕菩提心者，猶……一切法故（凡96字）【大】｜無此字【聖乙】 · 〔0429c27〕戾【大】｜㑦【宋】【元】【明】【宮】 · 〔0430a03〕菩提心者，猶……最為尊故（凡114字）【大】｜無此字【聖乙】 · 〔0430a24〕菩提心者，猶……煩惱首故（凡48字）【大】｜無此字【聖乙】 · 〔0430b14〕菩提心者，猶……大悲身故（凡48字）【大】｜無此字【聖乙】 · 〔0430b16〕任【大】｜住【宮】 · 〔0430b21〕病【大】｜疾【聖】 · 〔0430b22〕消【大】｜銷【宮】【聖】 · 〔0430b28〕菩提心者，如……阿脩羅故（凡321字）【大】｜無此字【聖乙】 · 〔0431a08〕善男子！譬如……煩惱病。（凡137字）【大】｜無此字【聖乙】 · 〔0431a24〕善男子！譬如……無忘失。（凡92字）【大】｜無此字【聖乙】 · 〔0431b05〕善男子！如海……惱垢濁。（凡189字）【大】｜無此字【聖乙】 · 〔0431b14〕瓔珞【大】｜纓絡【聖】 · 〔0431b15〕彩【大】｜采【宋】【元】【明】 · 〔0431b23〕善男子！譬如……三界眾生（凡44字）【大】｜無此字【聖乙】 · 〔0431c22〕善男子！譬如……知暗冥。（凡84字）【大】｜無此字【聖乙】 · 〔0431c27〕採【大】｜采【宋】【元】【明】 · 〔0431c28〕船【大】｜舡【宮】 · 〔0432a07〕善男子！如有……皆不能及（凡80字）【大】｜無此字【聖乙】 · 〔0432a14〕善男子！譬如……得自在。（凡100字）【大】｜無此字【聖乙】 · 〔0432a21〕降【大】｜除【聖乙】 · 〔0432a23〕仗【大】｜伏【聖乙】 · 〔0432a28〕善男子！如白……智慧清涼（凡64字）【大】｜無此字【聖乙】 · 〔0432b06〕薝【大】｜瞻【明】【聖】 · 〔0432b10〕善男子！譬如……所生之處（凡64字）【大】｜無此字【聖乙】 · 〔0432b23〕善男子！如有……變其心。（凡76字）【大】｜無此字【聖乙】 · 〔0432c07〕善男子！譬如……不能及。（凡124字）【大】｜無此字【聖乙】 · 〔0432c18〕善男子！譬如……乘解脫。（凡154字）【大】｜無此字【聖乙】 · 〔0433a06〕善男子！如有……德莊嚴。（凡366字）【大】｜無此字【聖乙】 · 〔0433a15〕技【大】｜伎【聖】 · 〔0433b05〕磁【大】｜慈【宮】（＊同校並繫〔0433b08〕之磁字） · 〔0433b05〕善男子！如好……願力故。（凡232字）【大】｜無此字【聖乙】 · 〔0433c03〕善男子！譬如……佛功德。（凡176字）【大】｜無此字【聖乙】 · 〔0433c16〕善男子！譬如……得除滅。（凡336字）【大】｜無此字【聖乙】 · 〔0434a16〕善男子！譬如……善根處生（凡66字）【大】｜無此字【聖乙】 · 〔0434a23〕善男子！譬如……乘功德。（凡185字）【大】｜無此字【聖乙】 · 〔0434b08〕小【大】｜少【宋】【元】【明】 · 〔0434b08〕善男子！如小……所能得。（凡66字）【大】｜無此字【聖乙】 · 〔0434b14〕善男子！譬如……於三界。（凡285字）【大】｜無此字【聖乙】 · 〔0434c05〕善男子！譬如……不能持。（凡134字）【大】｜無此字【聖乙】 · 〔0434c11〕集【大】｜習【宋】【元】【明】【宮】 · 〔0434c22〕大方廣佛華嚴經卷第七十八（凡12字）【大】｜無此字【聖乙】 · 〔0434c25〕第【大】｜無此字【聖】 · 〔0434c25〕大方廣佛華嚴經卷第七十九（凡12字）【大】｜大方廣佛華嚴……卷七十九（凡22字）【聖乙】 · 〔0434c27〕三藏【大】｜三藏沙門【宋】【元】【明】／三藏法師【宮】 · 〔0434c27〕奉制【大】｜無此字【宋】【元】【明】【宮】 · 〔0434c27〕于闐國三藏實叉難陀奉制譯（凡12字）【大】｜無此字【聖】【聖乙】 · 〔0434c28〕入法界品第三十九之二十（凡11字）【大】｜無此字【聖乙】。本單元 T279 範圍〔0428b06〕–〔0434c29〕內大正校記 59 條，逐條照錄不判（另 0431007 百五十六字注（原印標〔善男…減〕）與 0432004 星記（仗＝伏【聖乙】＊）於校注區存目而正文無範圍錨，所驗止於主位置，不列）（底本【大】｜他本異讀；多本異讀以／分列）：〔0428b13〕則已遊戲一切……切佛菩提（凡141字）【大】｜無此字【聖乙】 · 〔0428b26〕則已能於一切……切智位。（凡234字）【大】｜無此字【聖乙】 · 〔0428c04〕往【大】｜生【宮】 · 〔0428c11〕大聖！菩薩云……負自身，（凡64字）【大】｜無此字【聖乙】 · 〔0429a11〕為嬰煩惱重病……一切智城（凡165字）【大】｜無此字【聖乙】 · 〔0429a14〕諭【大】｜喻【宋】【元】【明】【宮】 · 〔0429a23〕恒勤積集助道……未曾違逆（凡64字）【大】｜無此字【聖乙】 · 〔0429a29〕又能如是求菩……倍更難得（凡132字）【大】｜無此字【聖乙】 · 〔0429b22〕汝身是善器，……共所攝受（凡45字）【大】｜無此字【聖乙】 · 〔0429c02〕菩提心者，猶……所依處故（凡208字）【大】｜無此字【聖乙】 · 〔0429c17〕菩提心者，猶……得自在故（凡48字）【大】｜無此字【聖乙】 · 〔0429c24〕菩提心者，猶……一切法故（凡96字）【大】｜無此字【聖乙】 · 〔0429c27〕戾【大】｜㑦【宋】【元】【明】【宮】 · 〔0430a03〕菩提心者，猶……最為尊故（凡114字）【大】｜無此字【聖乙】 · 〔0430a24〕菩提心者，猶……煩惱首故（凡48字）【大】｜無此字【聖乙】 · 〔0430b14〕菩提心者，猶……大悲身故（凡48字）【大】｜無此字【聖乙】 · 〔0430b16〕任【大】｜住【宮】 · 〔0430b21〕病【大】｜疾【聖】 · 〔0430b22〕消【大】｜銷【宮】【聖】 · 〔0430b28〕菩提心者，如……阿脩羅故（凡321字）【大】｜無此字【聖乙】 · 〔0431a08〕善男子！譬……煩惱病。（凡137字）【大】｜無此字【聖乙】 · 〔0431a24〕善男子！譬……無忘失。（凡92字）【大】｜無此字【聖乙】 · 〔0431b05〕善男子！如……惱垢濁。（凡189字）【大】｜無此字【聖乙】 · 〔0431b14〕瓔珞【大】｜纓絡【聖】 · 〔0431b15〕彩【大】｜采【宋】【元】【明】 · 〔0431b23〕善男子！譬如……三界眾生（凡44字）【大】｜無此字【聖乙】 · 〔0431c22〕善男子！譬……知暗冥。（凡84字）【大】｜無此字【聖乙】 · 〔0431c27〕採【大】｜采【宋】【元】【明】 · 〔0431c28〕船【大】｜舡【宮】 · 〔0432a07〕善男子！如有……皆不能及（凡80字）【大】｜無此字【聖乙】 · 〔0432a14〕善男子！譬……得自在。（凡100字）【大】｜無此字【聖乙】 · 〔0432a21〕降【大】｜除【聖乙】 · 〔0432a23〕仗【大】｜伏【聖乙】 · 〔0432a28〕善男子！如白……智慧清涼（凡64字）【大】｜無此字【聖乙】 · 〔0432b06〕薝【大】｜瞻【明】【聖】 · 〔0432b10〕善男子！譬如……所生之處（凡64字）【大】｜無此字【聖乙】 · 〔0432b23〕善男子！如……變其心。（凡76字）【大】｜無此字【聖乙】 · 〔0432c07〕善男子！譬……不能及。（凡124字）【大】｜無此字【聖乙】 · 〔0432c18〕善男子！譬……乘解脫。（凡154字）【大】｜無此字【聖乙】 · 〔0433a06〕善男子！如……德莊嚴。（凡366字）【大】｜無此字【聖乙】 · 〔0433a15〕技【大】｜伎【聖】 · 〔0433b05〕善男子！如……願力故。（凡232字）【大】｜無此字【聖乙】 · 〔0433b05〕磁【大】｜慈【宮】（＊同校並繫〔0433b08〕之磁字） · 〔0433c03〕善男子！譬……佛功德。（凡176字）【大】｜無此字【聖乙】 · 〔0433c16〕善男子！譬……得除滅。（凡336字）【大】｜無此字【聖乙】 · 〔0434a16〕善男子！譬如……善根處生（凡66字）【大】｜無此字【聖乙】 · 〔0434a23〕善男子！譬……乘功德。（凡185字）【大】｜無此字【聖乙】 · 〔0434b08〕善男子！如……所能得。（凡66字）【大】｜無此字【聖乙】 · 〔0434b08〕小【大】｜少【宋】【元】【明】 · 〔0434b14〕善男子！譬……於三界。（凡285字）【大】｜無此字【聖乙】 · 〔0434c05〕善男子！譬……不能持。（凡134字）【大】｜無此字【聖乙】 · 〔0434c11〕集【大】｜習【宋】【元】【明】【宮】 · 〔0434c22〕大方廣佛華嚴經卷第七十八（凡12字）【大】｜無此字【聖乙】 · 〔0434c25〕大方廣佛華嚴經卷第七十九【大】｜（大方廣佛華嚴經入法界品第三十九之二十，卷七十九）二十二字【聖乙】 · 〔0434c25〕第【大】｜無此字【聖】 · 〔0434c27〕于闐國三藏實叉難陀奉制譯（凡12字）【大】｜無此字【聖】【聖乙】 · 〔0434c27〕三藏【大】｜三藏沙門【宋】【元】【明】／三藏法師【宮】 · 〔0434c27〕奉制【大】｜無此字【宋】【元】【明】【宮】 · 〔0434c28〕入法界品第三十九之二十（凡11字）【大】｜無此字【聖乙】。
- 異讀補記：CBETA 回改 1 條（不入上列大正校記之數）：〔0433a28〕貓貍【CB】【麗-CB】｜猫狸【大】。
- 異讀補記：CBETA 回改一條（不入上列大正校記之數）：〔0433a28〕CBETA 本（同麗本）作「貓貍」，大正作「猫狸」——底本從大正之讀，並錄回改。夾注已於原典層剝除誌錄。
- 查無條目：《華嚴經旨歸》T45n1871 ·《華嚴一乘教義分齊章》T45n1866 ·《華嚴一乘十玄門》T45n1868 ·《華嚴法界玄鏡》T45n1883 四典搜「菩提心者」皆零命中；《演義鈔》T36n1736 有釋，見六。
Sudhana comes to the place of Maitreya and speaks again, asking 「菩薩云何學菩薩行？云何修菩薩道？」 tr. “how is a bodhisattva to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva?” Maitreya does not answer at once with the method of practice, but first praises Sudhana before the assembly of the place of the Way; next he says to Sudhana 「善哉善哉」 tr. “well done, well done”; and then, with two great sets of similes, he sets forth at length the merit and virtue of the mind of awakening — the former set running clause after clause as ‘the mind of awakening is like such and such, for such and such a reason,’ a hundred and eighteen clauses upon a counting graph by graph; the latter set running for the most part as ‘good man, suppose such and such … so it is also with the bodhisattva-mahāsattva,’ a hundred and three similes upon a counting graph by graph; between the two sets there is one gathering up, and at the close of the two sets there is another gathering up; and only at the very end, with 「善男子！如汝所問」 tr. “good man, as for what you asked,” does he return to the original question and point Sudhana into the great storeyed pavilion Vairocana Adornment Treasury. This whole sub-unit runs to eleven thousand two hundred and twenty-six graphs, with no verse lines. As for the speakers: Sudhana’s three passages of inquiry 〔0428b06–0428c16〕 and two passages of the narrator’s words 〔0428c17〕〔0429b15〕, all the rest being Maitreya (one passage of praise within this being addressed to the assembly of the place of the Way and not spoken directly to Sudhana). Chengguan’s Huayan jing shu sets down of this passage 「文有二百二十一句」 tr. “the text has two hundred and twenty-one clauses,” and yet beneath this divides it himself into 「初一百一十八句」 tr. “the first hundred and eighteen clauses” and 「一百三句」 tr. “a hundred and three clauses”; while Fazang’s Tanxuan ji has 「二百一十八句」 tr. “two hundred and eighteen clauses,” dividing it himself into 「一百一十五句」 tr. “a hundred and fifteen clauses” and 「一百三句」 tr. “a hundred and three clauses” — the totals of the two houses and their numbers for the former set differ, while their numbers for the latter set agree; both are recorded, without adjudication. As for the matching of the former set passage by passage, Chengguan follows the teacher Guangtong in matching it to the twelve abodes, while Fazang cites the same teacher’s account and says 「今謂此中一一各顯菩提心中一種勝德，皆通始終」 tr. “now I say that here each single one displays one surpassing virtue within the mind of awakening, and that all of them run through beginning and end.” In this place the sixty likewise has both sets (a hundred and eighteen 「菩提心者」 tr. “the mind of awakening is” · a hundred and one 「譬如」 tr. “suppose”), in the same structure as the base text; the forty is nearly identical to the base text clause for clause, and yet at the close has in addition the similes of the wheel-jewel, the bow and arrow, the utpala flower, the ship, the rain-water, the saindhava salt, and cow’s milk.
I. Doctrinal Outline and Placement
| Outline system | The place of this section’s scripture text within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 39, Entering the Dharma Realm (the ninth assembly, in the Jeta Grove); the bodhisattva Maitreya, Part Three = fascicle seventy-eight 〔T10 0428b06〕–〔0434c29 前〕 |
| Chengguan, Huayan jing shu | The outline of the inquiring begins 〔T35n1735 0956c12〕; the outline of the praising of the mind of awakening begins 〔0957b16〕; the outline of the direct bestowal of the Dharma realm begins 〔0958a17〕 (running on into the next sub-unit) |
| Fazang, Tanxuan ji (the commentary upon the sixty-fascicle Avataṃsaka) | The outline in six parts of 「授己法界」 tr. “conferring his own Dharma realm” begins 〔T35n1733 0487b19〕; the outline in four parts of 「廣歎菩提心無盡德」 tr. “praising at length the inexhaustible virtue of the mind of awakening” begins 〔0488a21〕 |
| Li Tongxuan, Xin Huayan jing lun | Within the window of the table of contents for the Maitreya passage no clause-by-clause gloss upon the simile-language of this passage is seen — the lack is recorded as it stands |
| Zhiyan, Souxuan ji | The outline text for the Maitreya passage is seen at 〔T35n1732 0103a23–0104c12〕, and he does not gloss these two sets simile by simile — the lack is recorded as it stands |
Chengguan’s outline of the inquiring:
「第二「爾時善財童子合掌」下諮問，中二：先自陳發心、後「而我未知」下正問法要。」 tr. “Second, beneath ‘at that time Sudhana the youth, joining his palms,’ the inquiring; within it there are two: first the stating of his own bringing forth of the mind, afterward, beneath ‘and yet I do not know,’ the direct question upon the essentials of Dharma.” 〔T35n1735 0956c12–0956c14〕
「於中三：初標所問。次「大聖一切如來」下歎慈氏有能答之德，即以此德亦為問端，初總、後別。別有五十句，皆因圓果滿德。」 tr. “Within it there are three: first, the setting up of what is asked. Next, beneath ‘great sage, all the Tathāgatas,’ the praising of the Kind One as having the virtue that can answer, and by this virtue it also serves as the head of the question, the first being general and the latter particular. In particular there are fifty clauses, all of them the virtue of the fullness of the cause and the completeness of the fruit.” 〔0956c14–0956c17〕
「三「大聖菩薩」下結問請說，兼顯問意。」 tr. “Third, beneath ‘great sage, a bodhisattva,’ the closing of the question and the asking that it be spoken, which also displays the intent of the question.” 〔0956c17〕
Chengguan’s outline of the praising and the bestowal of the Dharma:
「第三「爾時彌勒菩薩」下稱歎授法。於中二：先稱歎、後授法、前中二：先為大眾讚歎善財，即是歎人；後為善財讚菩提心，即是讚法。」 tr. “Third, beneath ‘at that time the bodhisattva Maitreya,’ the praising and the bestowal of the Dharma. Within it there are two: first the praising, afterward the bestowal of the Dharma; and within the former there are two: first, for the great assembly, praising Sudhana, which is the praising of a person; afterward, for Sudhana, praising the mind of awakening, which is the praising of the Dharma.” 〔T35n1735 0956c17–0956c20〕
「前中亦二：先指人示眾、後「諸仁者此長者子」下正讚其德。於中四：一明求友精勤、二明所乘廣大、三明具德無缺、四明速證超權。」 tr. “Within the former there are again two: first the pointing him out to the assembly, afterward, beneath ‘good sirs, this son of the elder,’ the direct praising of his virtue. Within it there are four: first, setting forth his diligence in seeking friends; second, setting forth the vastness of what he rides upon; third, setting forth that he is endowed with virtue without lack; fourth, setting forth his swift realization surpassing the provisional.” 〔0956c21–0956c23〕
「初中二：先總顯精勤。後「諸仁者」下別示精勤之相，謂一時之勤猶未可歎，自始暨末一念無懈故為可稱。」 tr. “Within the first there are two: first, the general display of his diligence. Afterward, beneath ‘good sirs,’ the particular showing of the mark of his diligence, that is, diligence at a single time is not yet to be praised, but because from beginning to end there was not one thought of slackness, therefore it is worth praising.” 〔0956c24–0956c26〕
Chengguan’s outline of the praising of the mind of awakening — the bone of this section:
「第二「爾時彌勒」下為善財歎菩提心。文分二別：初結前生後、後「告善財」下正歎。於中四：初標歎發心；二「汝獲善利」下歎其發心之器成益；三「何以」下廣舉菩提心德釋成；四「善男子菩提心者成就如是」下結釋所屬。」 tr. “Second, beneath ‘at that time Maitreya,’ praising the mind of awakening for Sudhana. The text divides into two: first the concluding of what precedes and the giving rise to what follows, afterward, beneath ‘he said to Sudhana,’ the direct praising. Within it there are four: first, the setting up of the praise of the bringing forth of the mind; second, beneath ‘you have gained a good benefit,’ the praising of the vessel of his bringing forth of the mind and the benefit it accomplishes; third, beneath ‘why is it,’ the raising at length of the virtue of the mind of awakening in explanation; fourth, beneath ‘good man, the mind of awakening accomplishes such as these,’ the concluding gloss upon what belongs to it.” 〔T35n1735 0957b16–0957b21〕
The third of these parts is the place of the two sets of similes, and Chengguan sets down their numbers here himself:
「三中，先徵意云：所以歎善哉獲善利者，何耶？釋意云：菩提心具德故。文有二百二十一句，皆通三種發心，頓具諸位功德。且分為二：初一百一十八句明菩提心遍該諸地、後「得無畏藥」下一百三句明菩提心頓具諸位功德。」 tr. “Within the third, first the intent of the asking is: why is it that he is praised with ‘well done’ and with ‘gained a good benefit’? The intent of the answer is: because the mind of awakening is endowed with virtue. The text has two hundred and twenty-one clauses, all of them running through the three kinds of bringing forth of the mind and all at once endowed with the merits and virtues of all the stations. For the present it divides into two: the first hundred and eighteen clauses set forth that the mind of awakening runs through all the grounds; afterward, beneath ‘obtains the medicine of fearlessness,’ a hundred and three clauses set forth that the mind of awakening is all at once endowed with the merits and virtues of all the stations.” 〔T35n1735 0957b21–0957b26〕
The matching to the twelve abodes that Chengguan takes over from the teacher Guangtong (the hundred and eighteen clauses of the former set):
「光統配十二住：初三句即種性住，故云如種如田地，皆是種生之義。二「如淨水」下六句明勝解行住中之益。三「淨目」下十六句極喜增上住，皆初地中義故。四「如大海」下七句戒增上住。五「調慧象」下十句增上心住。六「善見藥」下十句覺分相應增上慧住中，云毘笈摩者，此云普去。七「如意珠」下十句諸諦相應增上住。八「利刀」下十句明緣起流轉止息相應增上住。九「臥具」下十句明無相有功用住。十「命根」下十句明無相無功用住。十一「好種性」下十句明無礙解住。」 tr. “Guangtong matches them to the twelve abodes: the first three clauses are the abode of the lineage, and therefore it says, like a seed, like a field and the earth, all of them the sense of the seed and its growing. Second, beneath ‘like pure water,’ six clauses set forth the benefit within the abode of the practice of resolute conviction. Third, beneath ‘the pure eye,’ sixteen clauses, the higher abode of supreme joy, because they are all of them the sense within the first ground. Fourth, beneath ‘like the great sea,’ seven clauses, the higher abode of morality. Fifth, beneath ‘the tamed and wise elephant,’ ten clauses, the higher abode of mind. Sixth, beneath ‘the medicine Well Seen,’ ten clauses, within the higher abode of wisdom corresponding to the factors of awakening; as for what is called pijimo, this means universally removing. Seventh, beneath ‘the wish-fulfilling pearl,’ ten clauses, the higher abode corresponding to the truths. Eighth, beneath ‘the sharp knife,’ ten clauses set forth the higher abode corresponding to the stilling of the turning of dependent origination. Ninth, beneath ‘bedding,’ ten clauses set forth the markless abode with effort. Tenth, beneath ‘the life-faculty,’ ten clauses set forth the markless abode without effort. Eleventh, beneath ‘the good lineage,’ ten clauses set forth the abode of unobstructed discernment.” 〔T35n1735 0957c04–0957c15〕
「十二「淨瑠璃」下十六句明最上菩薩住。」 tr. “Twelfth, beneath ‘pure beryl,’ sixteen clauses set forth the highest bodhisattva abode.” 〔0957c16–0957c17〕
Chengguan’s matching of the latter set into five passages (the hundred and three similes):
「第二「善男子譬如」下一百三句明菩提心自在功德。文中各有喻、合，說聽之人所見深遠故，所引喻多非凡境。亦顯不共菩提心故。雖通橫竪，且竪分五段：初有七句攝十住德，覺心自性離惡覺等故。」 tr. “Second, beneath ‘good man, suppose,’ a hundred and three clauses set forth the merit and virtue of the mastery of the mind of awakening. Within the text each has its simile and its matching, and because those who speak and those who hear see far and deep, the similes drawn upon are for the most part not of the realm of ordinary beings. It also shows that the mind of awakening is not shared in common. Although it runs both crosswise and lengthwise, for the present it is divided lengthwise into five passages: the first has seven clauses gathering the virtue of the ten abodes, because the nature of the awakened mind is apart from evil thought and the rest.” 〔T35n1735 0957c23–0957c28〕
「二「無生根」下十喻攝十行德。三「帝釋著摩尼」下九句攝十迴向德。」 tr. “Second, beneath ‘the Birthless Root,’ ten similes gather the virtue of the ten practices. Third, beneath ‘Śakra wearing the maṇi,’ nine clauses gather the virtue of the ten dedications.” 〔0957c28–0957c29〕
「四「有寶名淨光明」下六十喻攝十地德，即分為十：初四攝初地德；二「如自在王」下三喻攝二地德，持戒頭陀等淨功德故；三「善調龍法」下四喻攝三地德，入諸禪定，離惑熱等故。四「須彌山」下四喻攝四地德，同一切智焰，得無漏故。五「椰子樹」下四喻攝五地德，利人不染俗故。六「一燈」下六喻攝六地德，般若現前，頓破闇故。七「迦陵頻伽」下五句攝七地德，善入方便，得自在故。八「如人學射」下十四喻攝八地德，無功發心，能滅相惑等故。九「服延齡藥」下十喻攝九地德，延壽益生等故。十「譬如有藥為呪所持」下六喻攝十地德，深除惑習，成一切佛法故。」 tr. “Fourth, beneath ‘there is a jewel named Pure Light,’ sixty similes gather the virtue of the ten grounds, and these divide into ten: the first four gather the virtue of the first ground; second, beneath ‘as with the King of Mastery,’ three similes gather the virtue of the second ground, because of the pure merits and virtues of keeping the precepts and of the austere practices and the rest; third, beneath ‘the method of well taming dragons,’ four similes gather the virtue of the third ground, because of entering the concentrations and being apart from the fever of delusion and the rest. Fourth, beneath ‘Mount Sumeru,’ four similes gather the virtue of the fourth ground, because of being of one flame with all-knowledge and gaining what is without outflows. Fifth, beneath ‘the coconut tree,’ four similes gather the virtue of the fifth ground, because of benefiting people without being stained by the common world. Sixth, beneath ‘the single lamp,’ six similes gather the virtue of the sixth ground, because wisdom is manifest before one and breaks the darkness all at once. Seventh, beneath ‘the kalaviṅka,’ five clauses gather the virtue of the seventh ground, because of entering well into means and gaining mastery. Eighth, beneath ‘as when a man learns archery,’ fourteen similes gather the virtue of the eighth ground, because the bringing forth of the mind is without effort and is able to extinguish the delusions of marks and the rest. Ninth, beneath ‘takes the medicine of prolonged years,’ ten similes gather the virtue of the ninth ground, because of prolonging life and benefiting beings and the rest. Tenth, beneath ‘suppose there is a medicine held by a spell,’ six similes gather the virtue of the tenth ground, because of removing deeply the habit-energies of delusion and accomplishing every buddha-dharma.” 〔0958a01–0958a13〕
「五「金剛非劣惡器」下十七喻攝等覺位功德，以金剛智終成菩提故。其間梵語，具如《音義》。」 tr. “Fifth, beneath ‘the vajra is not for a poor or bad vessel,’ seventeen similes gather the merit and virtue of the station of equal awakening, because by vajra knowledge one accomplishes awakening at the last. As for the Sanskrit words among them, they are set out in full in the Yinyi.” 〔0958a13–0958a15〕
Chengguan’s concluding gloss and the opening of the next passage:
「第四「善男子菩提心者」下結釋所屬，謂上來多德釋獲善利之言故。」 tr. “Fourth, beneath ‘good man, the mind of awakening,’ the concluding gloss upon what belongs to it, that is, that the many virtues above gloss the words ‘gained a good benefit.’” 〔T35n1735 0958a15–0958a17〕
「第二「善男子如汝所問」下正授法界。於中四：一授法體、二顯法名、三窮嚴因之本源、四覈正報之性相故。」 tr. “Second, beneath ‘good man, as for what you asked,’ the direct bestowal of the Dharma realm. Within it there are four: first, bestowing the substance of the Dharma; second, displaying the name of the Dharma; third, exhausting the very source of the cause of the adorning; fourth, examining the nature and marks of the direct recompense.” 〔0958a17–0958a19〕
Fazang’s outline in six parts and his outline in four parts (set up upon the sixty, while the numbers he records bear upon the base text):
「第四「爾時彌勒」下授己法界。於中二：初歎善財法器利益、二正令入己法界。前中有六：初為己眷屬歎善財德，令人倣習；二正為善財歎德令喜；三勸歸文殊、彌勒攝受；四善財自慶，重請彌勒；五彌勒以偈重歎善財；六具歎無盡大菩提心。」 tr. “Fourth, beneath ‘at that time Maitreya,’ conferring his own Dharma realm. Within it there are two: first, praising Sudhana as a vessel of Dharma and the benefit of it; second, directly causing him to enter his own Dharma realm. Within the former there are six: first, for his own retinue, praising the virtue of Sudhana, that people may imitate and practice it; second, directly for Sudhana, praising his virtue so that he may rejoice; third, urging him back to Mañjuśrī, with Maitreya taking him in; fourth, Sudhana rejoicing for himself and requesting Maitreya again; fifth, Maitreya praising Sudhana again in verse; sixth, praising in full the inexhaustible great mind of awakening.” 〔T35n1733 0487b19–0487b24〕
「第六「爾時彌勒」下廣歎菩提心無盡德中有四：初結前生後總歎發心；二「汝得善利」下歎得十種善利；三「何以故」下廣顯發心功德，有二百一十八句：初一百一十五句明菩提心殊勝功德高齊佛果；二「譬如有人得自在藥」下一百三句明菩提心自在功德廣多無量。」 tr. “Sixth, beneath ‘at that time Maitreya,’ within the praising at length of the inexhaustible virtue of the mind of awakening there are four: first, the concluding of what precedes and the giving rise to what follows, praising the bringing forth of the mind in general; second, beneath ‘you have gained a good benefit,’ praising the ten kinds of good benefit gained; third, beneath ‘why is this,’ displaying at length the merit and virtue of the bringing forth of the mind, in two hundred and eighteen clauses: the first hundred and fifteen clauses set forth that the surpassing merit and virtue of the mind of awakening stands as high as the fruit of buddhahood; second, beneath ‘suppose a man obtains the medicine of mastery,’ a hundred and three clauses set forth that the merit and virtue of the mastery of the mind of awakening is vast and many and measureless.” 〔T35n1733 0488a21–0488a27〕
The passages by which the base text divides itself (following not the commentaries but the form of the scripture’s own clauses, upon a counting graph by graph): Sudhana’s inquiry 〔T10n0279 0428b06〕 · Maitreya’s praise before the assembly 〔0428c17〕 · Maitreya speaking to Sudhana 〔0429b15〕 · the ten clauses of “you have gained a good benefit” 〔0429b20〕 · the hundred and eighteen clauses of the former set 〔0429b25〕–〔0430c20〕 · the gathering up of the former set 〔0430c21〕 · the hundred and three similes of the latter set 〔0430c27〕–〔0434c12〕 · the gathering up of the latter set and the pointing him into the pavilion 〔0434c13〕.
II. Terminology
| Chinese | Sanskrit as transmitted by the ancient worthies (in roman letters, an aid to pronunciation) | What is cited | The essential sense |
|---|---|---|---|
| the mind of awakening | — | In this section 「菩提心者，猶如種子，能生一切諸佛法故」 tr. “the mind of awakening is like a seed, for it is able to give birth to all the dharmas of the buddhas” 〔T10n0279 0429b25〕 | What the whole sub-unit praises; Chengguan judges it to be 「皆通三種發心」 tr. “all of them running through the three kinds of bringing forth of the mind” 〔T35n1735 0957b23〕, the three being the bringing forth of the mind in the accomplishment of faith, in understanding and practice, and at the station of realization, as is seen in his 「又前多明信成就及解行發心，後段多明證位發心故文多云得」 tr. “moreover the former mostly sets forth the bringing forth of the mind of the accomplishment of faith and of understanding and practice; the latter passage mostly sets forth the bringing forth of the mind at the station of realization, and therefore the text often says ‘obtains’” 〔0957b26–0957b28〕 |
| the pijimo medicine | — (「毘笈摩」 tr. “pijimo” being a transcription transmitted by the ancient worthies) | In this section 「菩提心者，如毘笈摩藥，能拔一切諸惑箭故」 tr. “the mind of awakening is like the pijimo medicine, for it is able to draw out the arrows of every delusion” 〔T10n0279 0430a08〕; and again in the latter set 「持毘笈摩藥，能令毒箭自然墮落」 tr. “holds the pijimo medicine, which is able to make poisoned arrows fall away of themselves” 〔0431a11〕 | The medicine that draws out arrows; Chengguan: 「云毘笈摩者，此云普去」 tr. “as for what is called pijimo, this means universally removing” 〔T35n1735 0957c10–0957c11〕 |
| the wind of Poluona | — (「婆樓那」 tr. “Poluona” being a transcription transmitted by the ancient worthies) | In this section 「菩提心者，如婆樓那風，能動一切所應化故」 tr. “the mind of awakening is like the wind of Poluona, for it is able to stir all who are to be taught and transformed” 〔T10n0279 0430c18〕 | Chengguan: 「婆樓那風，此云迅猛風也」 tr. “the wind of Poluona, this means the swift and fierce wind” 〔T35n1735 0957c18–0957c19〕 |
| the net of Indra | — (「因陀羅」 tr. “Indra” being a transcription transmitted by the ancient worthies) | In this section 「菩提心者，如因陀羅網，能伏煩惱阿脩羅故」 tr. “the mind of awakening is like the net of Indra, for it is able to subdue the asura that is affliction” 〔T10n0279 0430c17〕 | Chengguan glosses the sense it takes with reference to the Sanskrit witness: 「梵本云因陀羅網，網取煩惱阿修羅故」 tr. “the Sanskrit witness has the net of Indra, because the net takes in the asuras that are the afflictions” 〔T35n1735 0957c17–0957c18〕 |
| the life-formation | — | In this section 「菩提心者，則為壽行，不取聲聞解脫果故」 tr. “the mind of awakening is the life-formation, for it does not take up the fruit of the liberation of the śrāvakas” 〔T10n0279 0430c05〕 | Chengguan notes that the Sanskrit witness has a differing word: 「言壽行者，梵本云則為磁石，不吸聲聞解脫果故」 tr. “as for what is called the life-formation, the Sanskrit witness has, ‘is the lodestone, for it does not draw in the fruit of the liberation of the śrāvakas’” 〔T35n1735 0957c15–0957c16〕 |
| the agada medicine | — (「阿伽陀」 tr. “agada” being a transcription transmitted by the ancient worthies) | In this section 「菩提心者，如阿伽陀藥，能令無病永安隱故」 tr. “the mind of awakening is like the agada medicine, for it is able to make one free of sickness and forever secure” 〔T10n0279 0430b20〕 | The name of a medicine that heals every sickness |
| the moheyingqie medicine | — (「摩訶應伽」 tr. “moheyingqie” being a transcription transmitted by the ancient worthies) | In this section 「持摩訶應伽藥，毒蛇聞氣，即皆遠去」 tr. “holds the moheyingqie medicine, and the poisonous snakes, smelling its scent, all go far away” 〔T10n0279 0431a05〕 | A medicine that drives off snakes |
| the alanpo medicine | — (「阿藍婆」 tr. “alanpo” being a transcription transmitted by the ancient worthies) | In this section 「譬如有藥，名：阿藍婆，若用塗身，身之與心咸有堪能」 tr. “suppose there is a medicine named Alanpo; if it is smeared upon the body, body and mind alike become capable” 〔T10n0279 0431a24〕 | A salve that makes body and mind capable |
| Shantuona | — (a transcription transmitted by the ancient worthies) | In this section 「如有藥樹，名：珊陀那，有取其皮以塗瘡者，瘡即除愈」 tr. “there is a medicine tree named Shantuona; if someone takes its bark and smears it upon a sore, the sore is healed” 〔T10n0279 0431a16〕 | A medicine tree whose bark grows again as fast as it is taken |
| Hezhaijia | — (a transcription transmitted by the ancient worthies) | In this section 「如有藥汁，名：訶宅迦，人或得之，以其一兩變千兩銅，悉成真金」 tr. “there is a medicinal liquid named Hezhaijia; if a man obtains it, with one ounce of it he transforms a thousand ounces of copper, and all of it becomes true gold” 〔T10n0279 0432b23〕 | A medicinal liquid that turns copper into gold |
| the anshanna medicine | — (「安繕那」 tr. “anshanna” being a transcription transmitted by the ancient worthies) | In this section 「得安繕那藥以塗其目，雖行人間，人所不見」 tr. “obtains the anshanna medicine and smears it upon his eyes: though he walks among people, people do not see him” 〔T10n0279 0433b19〕 | A medicine smeared upon the eyes that makes one unseen |
| the pārijāta tree | — (a transcription transmitted by the ancient worthies) | In this section 「譬如波利質多羅樹，其皮香氣」 tr. “suppose the pārijāta tree: the fragrance of its bark” 〔T10n0279 0432b05〕 | A fragrant tree of the heavens; this section takes three similes from it in a row (the fragrance of its bark · its flowers not yet opened · its flower perfuming a garment) |
| the kalaviṅka bird | — (a transcription transmitted by the ancient worthies) | In this section 「譬如迦陵頻伽鳥，在卵㲉中有大勢力」 tr. “suppose the kalaviṅka bird: while yet within the shell of the egg it has great strength” 〔T10n0279 0432c27〕 | A bird that already has surpassing strength while within the egg |
| Nārāyaṇa | — (a transcription transmitted by the ancient worthies) | In this section 「菩提心者，如那羅延，能摧一切我見敵故」 tr. “the mind of awakening is like Nārāyaṇa, for it is able to overthrow the enemy that is every view of self” 〔T10n0279 0430a22〕; and again 「唯除有大那羅延力」 tr. “but only one who has the strength of the great Nārāyaṇa” 〔0434b17〕 | A name for great strength |
| Mahānāga | — (a transcription transmitted by the ancient worthies) | In this section 「譬如摩訶那伽大力勇士，若奮威怒，於其額上必生瘡疱」 tr. “suppose Mahānāga, the strong and valiant man: if he rouses himself in wrath, a blister will surely arise upon his forehead” 〔T10n0279 0433a09〕 | A title for a strong and valiant man |
| sarvajña | — (a transcription transmitted by the ancient worthies) | In this section 「唯除趣向薩婆若者」 tr. “but only one who goes toward sarvajña” 〔T10n0279 0434b26〕 | All-knowledge; this is the one occurrence in this section, all other places having 「一切智」 tr. “all-knowledge” |
| the great sapphire maṇi jewel | — | In this section 「譬如帝青大摩尼寶，若有為此光明所觸，即同其色」 tr. “suppose the great sapphire maṇi jewel: if anything is touched by its light, it becomes of one color with it” 〔T10n0279 0431c15〕; and the former set likewise has 「菩提心者，如帝青寶，出過世間二乘智故」 tr. “the mind of awakening is like the sapphire jewel, for it goes out beyond the knowledge of the two vehicles of the world” 〔0430c07〕 | A maṇi of blue color; this section takes it once in each of the two sets |
| the thread of white cotton | — | In this section 「菩提心者，如白㲲線，從本已來性清淨故」 tr. “the mind of awakening is like a thread of white cotton, for from the very beginning its nature has been pure” 〔T10n0279 0430a20〕 | A thread of fine white cloth; taken for the purity of its own nature |
| Elephant Treasury | — | In this section 「如轉輪王，有沈香寶，名曰：象藏；若燒此香，王四種兵悉騰虛空」 tr. “as when a wheel-turning king has an aloeswood jewel named Elephant Treasury; if this incense is burned, the four kinds of army of the king all rise up into empty space” 〔T10n0279 0434a12〕 | The name of an aloeswood jewel |
| the shrine of a buddha | — (「支提」 tr. “shrine” — the word itself being a transcription transmitted by the ancient worthies) | In this section 「菩提心者，如佛支提，一切世間應供養故」 tr. “the mind of awakening is like the shrine of a buddha, for all the world should make offerings to it” 〔T10n0279 0430c20〕 | The hundred and eighteenth clause of the former set, and so the last clause of that set |
| a hundred and ten good friends | — | In this section 「經由一百一十善知識已，然後而來至於我所」 tr. “only after passing through a hundred and ten good friends did he come here to me” 〔T10n0279 0428c24〕 | The words of Maitreya praising Sudhana before the assembly; Chengguan has a gloss here, whose text begins 「言一百一十善知識」 tr. “as for the words ‘a hundred and ten good friends’” 〔T35n1735 0956c26〕 |
III. Similes and Rhetoric
(i) The clause-pattern of each of the two sets is regular in itself, and the two do not encroach upon each other. The hundred and eighteen clauses of the former set each begin with the four graphs 「菩提心者」 tr. “the mind of awakening is,” place one simile in the middle, and close with the graph 「故」 tr. “because,” no whole clause running past twenty graphs; among them the forms 「猶如」 tr. “is like,” 「如」 tr. “like,” and 「則為」 tr. “is” alternate, while the syntax does not change. The hundred and three similes of the latter set each begin with the vocative 「善男子！」 tr. “good man!”, first bring out a worldly matter as the simile, and then turn to what is matched with it by way of 「菩薩摩訶薩亦復如是」 tr. “so it is also with the bodhisattva-mahāsattva” or of ‘the such-and-such of the mind of awakening is also thus,’ the simile and the matching being two parts. Chengguan puts down one word upon the manner of the latter set: 「文中各有喻、合，說聽之人所見深遠故，所引喻多非凡境。」 tr. “Within the text each has its simile and its matching, and because those who speak and those who hear see far and deep, the similes drawn upon are for the most part not of the realm of ordinary beings.” 〔T35n1735 0957c25–0957c26〕
(ii) The matter drawn upon for the similes of the former set runs from things of seed and growth down to weapons, utensils, medicines, jewel-pearls, and deva-spirits. Upon a counting graph by graph, they may be roughly divided into several kinds: things of seed and growth (seed · good field · great earth) · things of the four great elements (pure water · great wind · blazing fire · pure sun · full moon) · places (great road · right ford · gateway · palace · garden · dwelling house · dwelling place · market · resting place) · kinsfolk (kind father · kind mother · nurse · good companion) · royal figures (sovereign · emperor · Śakra · Vaiśravaṇa · the goddess of merit and virtue) · mountains, seas, and space (great sea · Mount Sumeru · Cakravāḍa mountains · Snow Mountains · Fragrant Mountain · empty space · the king of great mountains) · medicines (good medicine · the king of medicines Well Seen · the pijimo medicine · the medicine Birthless Root · the agada medicine · the poison-dispelling medicine · the medicine that refines gold · the eye-salve) · jewels (vajra · dragon-pearl · water-clearing pearl · wish-fulfilling pearl · the vase of merit and virtue · pure beryl · the sapphire jewel · Jambū gold · the wondrous jewel) · weapons (swift arrow · sharp lance · firm armor · sharp knife · sharp sword · the banner of a valiant general · sharp saw · sharp axe · weapons of war) · parts of the body (skillful hand · good foot · pure eye · life-faculty). The breadth of the matter drawn upon is the breadth of the virtue that is praised.
(iii) The similes of the latter set gather for the most part into the three great groups of medicines, jewels, and vajra. Upon a counting graph by graph: the first twelve similes are all medicines (the medicine of fearlessness · the medicine of liberation · the moheyingqie medicine · the medicine of invincibility · the pijimo medicine · the medicine Well Seen · the Shantuona medicine tree · the Birthless Root medicine tree · the alanpo medicine · the medicine of the power of mindfulness · the medicine of the great lotus · the medicine that veils the form); the fourteen after them are all pearls and jewels (the pearl Gathering Together All Jewels · the maṇi of Great Light · the water-clearing pearl · the water-dwelling jewel · the dragon-jewel pearl · the maṇi crown · the wish-fulfilling pearl · the sun-essence pearl · the moon-essence pearl · the wish-fulfilling maṇi jewel-crown · the Treasury of Every Adornment of the World · the wheel-turning king’s maṇi jewel · the great sapphire maṇi jewel · the beryl jewel); and the last seventeen are all vajra (from 「譬如金剛，非劣惡器及以破器所能容持」 tr. “suppose the vajra: it is not something that a poor vessel or a broken vessel is able to hold” to 「金剛座上，能持諸佛坐於道場」 tr. “upon the vajra seat, it is able to hold the buddhas as they sit at the place of the Way”). Chengguan’s matching into five passages takes just this group of vajra as its last passage — 「五「金剛非劣惡器」下十七喻攝等覺位功德，以金剛智終成菩提故。」 tr. “Fifth, beneath ‘the vajra is not for a poor or bad vessel,’ seventeen similes gather the merit and virtue of the station of equal awakening, because by vajra knowledge one accomplishes awakening at the last.” 〔T35n1735 0958a13–0958a15〕
(iv) One and the same thing recurs across the two sets, and is taken in different senses. The vajra: the former set has 「猶如金剛，悉能穿徹一切法故」 tr. “is like the vajra, for it is wholly able to pierce through every dharma” 〔T10n0279 0430a02〕; the latter set has 「譬如金剛，能穿眾寶。菩提心金剛亦復如是，悉能穿徹一切法寶。」 tr. “suppose the vajra: it is able to pierce through the many jewels. So it is also with the vajra that is the mind of awakening: it is wholly able to pierce through every jewel of the Dharma.” 〔0434a29〕 (the similes at the close of the latter set mostly take the vajra; this is one of them). The lotus flower: it is seen twice in the former set, once as 「不染一切世間法故」 tr. “for it is unstained by any dharma of the world” 〔0429c26〕, once as 「不染一切諸罪垢故」 tr. “for it is unstained by the defilement of any offense” 〔0430b13〕. The hidden hoard: it too is seen twice in the former set, once as 「出功德財無匱乏故」 tr. “for it brings forth the wealth of merit and virtue without lacking” 〔0430b10〕, once as 「能攝一切諸佛法故」 tr. “for it is able to take in the dharmas of every buddha” 〔0430c17〕. The place of refuge: it is seen twice in the former set, once as 「利益一切諸世間故」 tr. “for it benefits all the worlds” 〔0429c13〕, once as 「不拒一切諸來者故」 tr. “for it turns away none who come” 〔0430c12〕. Same in name and differing in sense — this is the recurrence within the hundred and eighteen clauses of the former set.
(v) Threefold similes coming down in a row. From the one thing pārijāta three similes come down in a row — the fragrance of its bark surpassing the fragrances of the flowers of Jambū 〔T10n0279 0432b05〕 · its flowers not yet opened and it already the place from which flowers are born 〔0432b10〕 · its flower perfuming a garment for one day surpassing a thousand years of perfuming by other flowers 〔0432b14〕. From the one thing vajra seventeen similes come down in a row. From the one thing lion three similes come down in a row (the roar · the sinews made into music strings · the milk cast into the sea of milk). From the lodestone two similes come down (drawing and breaking the hooks and locks · the iron scattering as soon as it sees). From the prince three similes come down (honored by the great ministers as soon as born · bowed to by the great ministers while young in years · already bearing the marks of a king before mastery). That one thing should have its sense taken several times over is what is singular in the latter set.
(vi) The parallelism of the passage praising Sudhana. Within Maitreya’s praise of Sudhana before the assembly, the twenty-one clauses from 「為被四流漂泊者，造大法船」 tr. “for those swept along by the four floods, he builds the great ship of Dharma” onward each have the person to be rescued at the head and the Dharma to be given at the close 〔T10n0279 0429a08〕 and following; and again the twenty-three clauses from 「解脫諸苦，超諸惡趣」 tr. “to make them free of every suffering, to go out beyond the evil destinies” onward, nine clauses of four graphs and fourteen of three, closing with 「出生死」 tr. “to come out of birth and death” 〔0429a03〕 and following. The parallelism of this passage runs upon the same axis as the similes of the two sets: to display the inexhaustibility of the virtue by the many of the clauses.
(vii) The two gatherings up, former and latter, set against each other. At the close of the former set the scripture concludes for itself, 「菩提心者，成就如是無量功德；舉要言之，應知悉與一切佛法諸功德等」 tr. “the mind of awakening accomplishes measureless merits and virtues such as these; to say it in brief, one should know that it is wholly equal to all the merits and virtues of every buddha-dharma” 〔T10n0279 0430c21〕; at the close of the latter set the scripture concludes again, 「菩提心者，成就如是無量無邊乃至不可說不可說殊勝功德」 tr. “the mind of awakening accomplishes surpassing merits and virtues such as these, measureless and boundless and even beyond telling, beyond telling” 〔0434c13〕. The force of the language of the two conclusions advances step by step, the former having 「無量」 tr. “measureless,” the latter 「無量無邊乃至不可說不可說」 tr. “measureless and boundless and even beyond telling, beyond telling.” Chengguan puts down one word beneath the former conclusion: 「二「善男子」下總結，即功成由於始簣故。初心具於諸德，況復初後圓融。」 tr. “Second, beneath ‘good man,’ the general conclusion, that is, the completion of the work lies in the first basketful. The first mind is endowed with all the virtues, and how much more when first and last are perfectly fused.” 〔T35n1735 0957c22–0957c23〕
(viii) The verse lines of this section are none. The whole passage is prose, with no repeating verses.
IV. Collation with Parallel Translations
The Chinese witnesses collated for the principal clauses of this section’s scripture text: Śikṣānanda T279 (the base text, fascicle seventy-eight) · Buddhabhadra T278 (the Jin rendering of the sixty-fascicle Avataṃsaka, Entering the Dharma Realm, chapter thirty-four, fascicle fifty-nine) · Prajñā T293 (the Zhenyuan forty-fascicle Avataṃsaka, Entering the Inconceivable Realm of Liberation, the Chapter of the Practices and Vows of Samantabhadra, fascicles thirty-five to thirty-seven). The relation of the three witnesses in this passage: the forty is nearly identical to the base text clause for clause, while the sixty likewise has both sets in this place (a hundred and eighteen 「菩提心者」 tr. “the mind of awakening is” in the former set · a hundred and one 「譬如」 tr. “suppose” in the latter), the clause form of its former set, 「則為」 tr. “is then,” differing from the base text’s 「猶如」 tr. “is like.” All are recorded, without adjudication.
Clause One Maitreya’s Opening Words to Sudhana
| Witness | Graph for graph | Source |
|---|---|---|
| Śikṣānanda T279 | 「善哉善哉！善男子！汝為饒益一切世間，汝為救護一切眾生，汝為勤求一切佛法故，發阿耨多羅三藐三菩提心。」 tr. “Well done, well done! Good man! For the sake of benefiting all the world, for the sake of rescuing and guarding all sentient beings, and for the sake of seeking diligently every buddha-dharma, you have brought forth the mind of anuttarā-samyak-saṃbodhi.” | 〔T10n0279 0429b17〕 |
| Prajñā T293 | 「善哉！善哉！善男子！汝為利樂一切世間，汝為救護一切眾生，汝為勤求一切佛法故，發阿耨多羅三藐三菩提心。」 tr. “Well done! Well done! Good man! For the sake of the benefit and joy of all the world, for the sake of rescuing and guarding all sentient beings, and for the sake of seeking diligently every buddha-dharma, you have brought forth the mind of anuttarā-samyak-saṃbodhi.” | 〔T10n0293 0824c28〕 |
| Buddhabhadra T278 | 「善哉！善哉！童子！乃能發阿耨多羅三藐三菩提心，專求一切佛法，饒益一切世間，救護一切眾生。」 tr. “Well done! Well done! Youth! You have been able to bring forth the mind of anuttarā-samyak-saṃbodhi, seeking diligently every buddha-dharma, benefiting all the world, and rescuing and guarding all sentient beings.” | 〔T09n0278 0775b14–0775b16〕 |
Clause Two The Ten Clauses of “You Have Gained a Good Benefit”
| Witness | Graph for graph | Source |
|---|---|---|
| Śikṣānanda T279 | 「汝獲善利，汝善得人身，汝善住壽命，汝善值如來出現，汝善見文殊師利大善知識。汝身是善器，為諸善根之所潤澤。汝為白法之所資持，所有解欲悉已清淨，已為諸佛共所護念，已為善友共所攝受。何以故？」 tr. “You have gained a good benefit, you have well gained a human body, you well dwell within a lifespan, you have well met with the appearing of a Tathāgata, you have well seen Mañjuśrī, that great good friend. Your body is a good vessel, moistened by every root of goodness. You are sustained and upheld by the white and pure dharmas, and every resolve and wish of yours is already pure; you are already held in the protective mindfulness of the buddhas together, and already taken in by good friends together. And why is this?” | 〔T10n0279 0429b20〕 |
| Prajñā T293 | 「汝獲善利，汝善得人身，汝善住壽命，汝善值如來出興於世，汝善見文殊師利大善知識。汝身即是真善法器，為諸善根之所潤澤。汝為白法之所資持，信樂廣大，慧解清淨，已得諸佛之所護念，已為善友共所攝受。何以故？謂能發大菩提心故。」 tr. “You have gained a good benefit, you have well gained a human body, you well dwell within a lifespan, you have well met with the arising of a Tathāgata in the world, you have well seen Mañjuśrī, that great good friend. Your body is a true and good vessel of Dharma, moistened by every root of goodness. You are sustained and upheld by the white and pure dharmas, your faith and gladness are vast, and your wisdom and understanding are pure; you have already gained the protective mindfulness of the buddhas, and are already taken in by good friends together. And why is this? Because you were able to bring forth the great mind of awakening.” | 〔T10n0293 0825a02〕 |
Clause Three The First Six Clauses of the Former Set
| Witness | Graph for graph | Source |
|---|---|---|
| Śikṣānanda T279 | 「菩提心者，猶如種子，能生一切諸佛法故；菩提心者，猶如良田，能長眾生白淨法故；菩提心者，猶如大地，能持一切諸世間故；菩提心者，猶如淨水，能洗一切煩惱垢故；菩提心者，猶如大風，普於世間無所礙故；菩提心者，猶如盛火，能燒一切諸見薪故」 tr. “The mind of awakening is like a seed, for it is able to give birth to all the dharmas of the buddhas; the mind of awakening is like a good field, for it is able to nourish the white and pure dharmas of sentient beings; the mind of awakening is like the great earth, for it is able to hold up all the worlds; the mind of awakening is like pure water, for it is able to wash away the stains of every affliction; the mind of awakening is like the great wind, for it goes everywhere in the world without obstruction; the mind of awakening is like a blazing fire, for it is able to burn up the firewood of every view” | 〔T10n0279 0429b25〕 |
| Prajñā T293 | 「菩提心者，猶如種子，能生一切諸佛法故；菩提心者，猶如良田，能長眾生白淨法故；菩提心者，猶如大地，能持一切諸世間故；菩提心者，猶如大水，能滌一切煩惱垢故；菩提心者，猶如大風，普行世間無所礙故；菩提心者，猶如大火，能燒一切諸見薪故」 tr. “The mind of awakening is like a seed, for it is able to give birth to all the dharmas of the buddhas; the mind of awakening is like a good field, for it is able to nourish the white and pure dharmas of sentient beings; the mind of awakening is like the great earth, for it is able to hold up all the worlds; the mind of awakening is like great water, for it is able to cleanse away the stains of every affliction; the mind of awakening is like the great wind, for it goes everywhere in the world without obstruction; the mind of awakening is like a great fire, for it is able to burn up the firewood of every view” | 〔T10n0293 0825a07〕 |
Clause Four The Differing Forms of the Clauses of the Full Moon · the Pure Eye · the Kind Father · the Kind Mother · the Nurse
| Witness | Graph for graph | Source |
|---|---|---|
| Śikṣānanda T279 | 「菩提心者，猶如盛月，諸白淨法悉圓滿故」 tr. “the mind of awakening is like the full moon, for within it the white and pure dharmas are all made complete”／「菩提心者，猶如淨目，普見一切安危處故」 tr. “the mind of awakening is like a pure eye, for it sees everywhere the places of safety and of peril”／「菩提心者，猶如慈父，訓導一切諸菩薩故」 tr. “the mind of awakening is like a kind father, for it instructs and guides all the bodhisattvas”／「菩提心者，猶如慈母，生長一切諸菩薩故」 tr. “the mind of awakening is like a kind mother, for it gives birth to and rears all the bodhisattvas”／「菩提心者，猶如乳母，養育一切諸菩薩故」 tr. “the mind of awakening is like a nurse, for it nourishes and raises all the bodhisattvas” | 〔T10n0279 0429c03〕·〔0429c05〕·〔0429c14〕·〔0429c15〕·〔0429c16〕 |
| Prajñā T293 | 「菩提心者，猶如盛月，普能圓滿白淨法故」 tr. “the mind of awakening is like the full moon, for it is universally able to complete the white and pure dharmas”／「菩提心者，猶如淨目，普見一切夷險處故」 tr. “the mind of awakening is like a pure eye, for it sees everywhere the places level and steep”／「菩提心者，猶如嚴父，訓導一切諸菩薩故」 tr. “the mind of awakening is like a stern father, for it instructs and guides all the bodhisattvas”／「菩提心者，猶如慈母，生長菩薩諸善根故」 tr. “the mind of awakening is like a kind mother, for it gives birth to and rears every root of goodness of the bodhisattvas”／「菩提心者，猶如乳母，養育守護諸菩薩故」 tr. “the mind of awakening is like a nurse, for it nourishes and raises and guards the bodhisattvas” | 〔T10n0293 0825a14〕·〔0825a16〕·〔0825a25〕·〔0825a26〕·〔0825a27〕 |
Clause Five The Differing Forms of the Six Clauses of the Great Sea · the Snow Mountains · Empty Space · the Lotus Flower · the Tamer and Trainer · the Snare-Pit
| Witness | Graph for graph | Source |
|---|---|---|
| Śikṣānanda T279 | 「菩提心者，猶如大海，一切功德悉入中故」 tr. “the mind of awakening is like the great sea, for every merit and virtue enters into it”／「菩提心者，猶如雪山，長養一切智慧藥故」 tr. “the mind of awakening is like the Snow Mountains, for it nourishes the medicine of every wisdom”／「菩提心者，猶如虛空，諸妙功德廣無邊故」 tr. “the mind of awakening is like empty space, for its wondrous merits and virtues are vast and without bound”／「菩提心者，猶如蓮華，不染一切世間法故」 tr. “the mind of awakening is like the lotus flower, for it is unstained by any dharma of the world”／「菩提心者，如調御師，守護大乘一切法故」 tr. “the mind of awakening is like a tamer and trainer, for it guards the whole Dharma of the Great Vehicle”／「菩提心者，猶如坑穽，陷沒一切諸惡法故」 tr. “the mind of awakening is like a snare-pit, for it sinks and buries every evil dharma” | 〔T10n0279 0429c20〕·〔0429c23〕·〔0429c24〕·〔0429c25〕·〔0429c28〕·〔0430a01〕 |
| Prajñā T293 | 「菩提心者，猶如大海，普生一切諸功德故」 tr. “the mind of awakening is like the great sea, for it universally gives birth to every merit and virtue”／「菩提心者，如大雪山，長養一切智慧藥故」 tr. “the mind of awakening is like the great Snow Mountains, for it nourishes the medicine of every wisdom”／「菩提心者，如大虛空，諸妙功德廣無邊故」 tr. “the mind of awakening is like the great empty space, for its wondrous merits and virtues are vast and without bound”／「菩提心者，如妙蓮華，不染一切世間法故」 tr. “the mind of awakening is like the wondrous lotus flower, for it is unstained by any dharma of the world”／「菩提心者，如調御師，守護一切大乘法故」 tr. “the mind of awakening is like a tamer and trainer, for it guards every Dharma of the Great Vehicle”／「菩提心者，猶如阬穽，陷沒一切諸惡法故」 tr. “the mind of awakening is like a snare-pit, for it sinks and buries every evil dharma” | 〔T10n0293 0825b02〕·〔0825b05〕·〔0825b07〕·〔0825b08〕·〔0825b11〕·〔0825b12〕 |
Clause Six The First Simile of the Latter Set
| Witness | Graph for graph | Source |
|---|---|---|
| Śikṣānanda T279 | 「善男子！譬如有人，得無畏藥，離五恐怖。何等為五？所謂：火不能燒，毒不能中，刀不能傷，水不能漂，煙不能熏。菩薩摩訶薩亦復如是，得一切智菩提心藥，貪火不燒，瞋毒不中，惑刀不傷，有流不漂，諸覺觀煙不能熏害。」 tr. “Good man! Suppose a man obtains the medicine of fearlessness and leaves behind five terrors. What are the five? They are these: fire cannot burn him, poison cannot strike him, the blade cannot wound him, water cannot sweep him away, and smoke cannot choke him. So it is also with the bodhisattva-mahāsattva: having obtained the medicine that is the mind of awakening of all-knowledge, the fire of greed does not burn him, the poison of hatred does not strike him, the blade of delusion does not wound him, the flood of existence does not sweep him away, and the smoke of the many kinds of thought and examination cannot choke and harm him.” | 〔T10n0279 0430c27〕 |
| As cited by Chengguan | 「後「得無畏藥」下一百三句明菩提心頓具諸位功德」 tr. “afterward, beneath ‘obtains the medicine of fearlessness,’ a hundred and three clauses set forth that the mind of awakening is all at once endowed with the merits and virtues of all the stations” | 〔T35n1735 0957b25–0957b26〕 |
| As cited by Fazang | 「二「譬如有人得自在藥」下一百三句明菩提心自在功德廣多無量」 tr. “second, beneath ‘suppose a man obtains the medicine of mastery,’ a hundred and three clauses set forth that the merit and virtue of the mastery of the mind of awakening is vast and many and measureless” | 〔T35n1733 0488a26–0488a27〕 |
Clause Seven The Opening Clauses of the Two Sets in the Sixty
| Witness | Graph for graph | Source |
|---|---|---|
| Buddhabhadra T278 (opening of the former set) | 「何以故？菩提心者，則為一切諸佛種子，能生一切諸佛法故；菩提心者，則為良田，長養眾生白淨法故；菩提心者，則為大地，能持一切諸世間」 tr. “Why is this? The mind of awakening is then the seed of all the buddhas, for it is able to give birth to the dharmas of all the buddhas; the mind of awakening is then a good field, for it nourishes the pure white dharmas of sentient beings; the mind of awakening is then the great earth, for it is able to hold up all the worlds” | 〔T09n0278 0775b19〕 |
| Buddhabhadra T278 (opening of the latter set) | 「善男子！譬如有人得自在藥，離五恐怖。何等為五？所謂：火不能燒、水不能漂」 tr. “Good man! Suppose a person obtains the medicine of sovereignty and is free of five fears. What are the five? They are these: fire cannot burn him, water cannot sweep him away” | 〔T09n0278 0776c27〕 |
| Śikṣānanda T279 | The opening of the former set is seen at Clause Three, that of the latter set at Clause Six. The sixty’s 「十種生處」 tr. “ten places of birth” and its simile of the kinsfolk stand at 〔T09n0278 0782c17〕〔0782c27〕, corresponding to a later passage of the base text around 〔T10n0279 0438b05〕, and are not entered into this section’s collation | — |
Clause Eight The Seven Similes Additional at the Close of the Forty
| Witness | Graph for graph | Source |
|---|---|---|
| Prajñā T293 | 「善男子！譬如世間滅除怨敵諸器仗中，弓箭最勝；菩薩摩訶薩亦復如是，於諸一切助道具中，菩提之心最為第一，悉能滅除一切煩惱、生、死、怨故。」 tr. “Good man! Suppose that among all the weapons of the world for wiping out enemies, the bow and arrow are the most excellent; so it is also with the bodhisattva-mahāsattva: among all the implements that aid the path, the mind of awakening is first of all, for it is wholly able to wipe out every affliction, birth, death, and enemy.” | 〔T10n0293 0831a14〕 |
| Prajñā T293 | 「善男子！譬如世間一切水中，雨水第一；菩薩摩訶薩亦復如是，於諸一切三昧水中，菩提之心而為第一，能生一切禪定解脫甘露味故。」 tr. “Good man! Suppose that among all the waters of the world, rain-water is first; so it is also with the bodhisattva-mahāsattva: among all the waters of samādhi, the mind of awakening is first, for it is able to give birth to the sweet-dew flavor of every concentration and liberation.” | 〔T10n0293 0831a26〕 |
| Prajñā T293 | 「善男子！譬如鹽中，先陀婆鹽而為第一，能除諸病及能明眼」 tr. “Good man! Suppose that among salts the saindhava salt is first, for it is able to take away every sickness and to brighten the eye” | 〔T10n0293 0831a29〕 |
| Śikṣānanda T279 | In the base text the last simile of the latter set is the vajra seat, and directly after it comes the gathering up, without these seven similes of the wheel-jewel, the bow and arrow, the utpala flower, the ship, the rain-water, the saindhava salt, and cow’s milk — the lack is recorded as it stands | — |
Clause Nine The Clause Returning to the Question and Pointing Him into the Pavilion
| Witness | Graph for graph | Source |
|---|---|---|
| Śikṣānanda T279 | 「善男子！如汝所問：菩薩云何學菩薩行、修菩薩道？善男子！汝可入此毘盧遮那莊嚴藏大樓閣中周遍觀察，則能了知學菩薩行，學已成就無量功德。」 tr. “Good man! As for what you asked: how is a bodhisattva to study the practice of a bodhisattva and to cultivate the path of a bodhisattva? Good man! You may enter this great storeyed pavilion Vairocana Adornment Treasury and contemplate it everywhere, and then you will be able to understand how to study the practice of a bodhisattva; and having studied it, you will accomplish measureless merit and virtue.” | 〔T10n0279 0434c17〕 |
| Prajñā T293 | 「爾時，彌勒菩薩告善財童子言：「善男子！如汝所問，菩薩云何學菩薩行？修菩薩道？善男子！汝可入此毘盧遮那莊嚴藏大樓閣中，周遍觀察，則能了知一切菩薩學，菩薩行學已，能行圓滿成就無量功德。」」 tr. “At that time the bodhisattva Maitreya said to Sudhana the youth: ‘Good man! As for what you asked, how is a bodhisattva to study the practice of a bodhisattva? How is he to cultivate the path of a bodhisattva? Good man! You may enter this great storeyed pavilion Vairocana Adornment Treasury and contemplate it everywhere, and then you will be able to understand all that a bodhisattva studies; and the practice of a bodhisattva once studied, you will be able to practice it to fullness and accomplish measureless merit and virtue.’” | 〔T10n0293 0831b21〕 |
Clause Ten The Simile of the Vajra Vessel and Its Application
| Witness | Graph for graph | Source |
|---|---|---|
| Śikṣānanda T279 | 「善男子！如金剛器，無有瑕缺用盛於水，永不滲漏而入於地。菩提心金剛器亦復如是，盛善根水，永不滲漏，令入諸趣。」 tr. “Good man! It is as with a vessel of vajra: without flaw or gap, it is used to hold water, and it never leaks so as to seep into the ground. So it is also with the vajra vessel that is the mind of awakening: holding the water of the roots of goodness, it never leaks so as to let them pass into the destinies.” | 〔T10n0279 0434b26–0434b29〕 |
| Prajñā T293 | 「善男子！如金剛器，無有瑕隙，用盛於水，永不滲漏而令散失；菩薩摩訶薩大菩提心金剛寶器亦復如是，體性無漏，堅固迴向，盛善根水，永不散失。」 tr. “Good man! It is as with a vessel of vajra: without flaw or crack, it is used to hold water, and it never leaks so as to let it be lost; so it is also with the vajra treasure-vessel that is the great mind of awakening of the bodhisattva-mahāsattva: its nature is without outflow, its dedication is firm, and holding the water of the roots of goodness it never lets them be lost.” | 〔T10n0293 0830c19–0830c23〕 |
| Buddhabhadra T278 | 「譬如金剛器中盛水，不可消盡。菩提之心亦復如是，安住勝妙迴向善根，入生死趣，諸不善法不能消盡。」 tr. “It is as when water is held in a vessel of vajra: it cannot be exhausted. So it is also with the mind of awakening: abiding in the excellent and wondrous roots of goodness that have been dedicated, it enters the destinies of birth and death, and the unwholesome dharmas cannot exhaust them.” | 〔T09n0278 0780a17–0780a19〕 |
What the divergence bears upon: in the simile the base text has 「永不滲漏而入於地」 tr. “never leaks so as to seep into the ground” and the forty-fascicle text 「永不滲漏而令散失」 tr. “never leaks so as to let it be lost”; in the application the base text has 「永不滲漏，令入諸趣」 tr. “never leaks so as to let them pass into the destinies”, the forty 「體性無漏……永不散失」 tr. “its nature is without outflow … it never lets them be lost”, and the sixty 「入生死趣，諸不善法不能消盡」 tr. “it enters the destinies of birth and death, and the unwholesome dharmas cannot exhaust them”. As to the scope of the negation in the base text’s 「令入諸趣」 tr. “letting them pass into the destinies”, the forty-fascicle text sets 「令散失」 tr. “letting it be lost” in its place, while the sixty-fascicle text takes 「入生死趣」 tr. “entering the destinies of birth and death” as what is allowed and 「不能消盡」 tr. “cannot exhaust them” as what is negated; the three are recorded side by side without adjudication. The Vernacular of this edition follows the correspondence of simile and application in the base text: as the ground is to the water, so are the destinies to the roots of goodness, each being where a leak would run; hence ‘it will never leak so as to let them drain away into the destinies’.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(i) The two readings, crosswise and lengthwise — one clause endowed with all the virtues, and the clauses matched to the stations. The hundred and eighteen clauses of the former set may be matched clause by clause to the several stations and may also be endowed with all of them clause by clause, and Chengguan sets up two measuring rods here and uses them together:
「今初段中分二：先別明、後總結。前中文通橫竪，橫則一一發心皆具諸句之德，竪則別配諸位發心，以從菩薩種性至於究竟不出三種發心故。」 tr. “Now within the first passage it divides into two: first the particular setting forth, afterward the general conclusion. Within the former the text runs both crosswise and lengthwise: crosswise, then, each single bringing forth of the mind is endowed with the virtue of all the clauses; lengthwise, then, they are matched severally to the bringing forth of the mind at the several stations, because from the lineage of a bodhisattva up to the ultimate nothing falls outside the three kinds of bringing forth of the mind.” 〔T35n1735 0957c01–0957c04〕
The matching once completed, Chengguan then draws his own matching back in, making plain that he divides without clinging:
「其中文義皆與彼位相應，恐繁不屬故。」 tr. “The sense of the text in each case corresponds to that station, but for fear of prolixity they are not assigned.” 〔T35n1735 0957c19–0957c20〕
「始於種子、終於惑習，明竪義彰矣。然斷習等，推功歸本由初發心，則橫具諸德於理明矣。」 tr. “Beginning with the seed and ending with the habit-energies of delusion, the lengthwise sense is made manifest. Yet as for the cutting off of the habit-energies and the rest, when the work is traced back to its root it is by the first bringing forth of the mind, and so it is plain in principle that crosswise it is endowed with all the virtues.” 〔T35n1735 0957c20–0957c22〕
Read in this way, the first clause of the former set is the seed and its last clause is the shrine of a buddha, and their order runs from cause to fruit, which is the lengthwise; while the virtue praised in the last clause is still traced back in its working to the first mind, which is the crosswise.
(ii) The bringing forth of the mind gathers in all the stations — the ground of the scripture’s own words. This sense is not something the commentators alone have matched; the scripture says it for itself at the gathering up of the former set:
「善男子！菩提心者，成就如是無量功德；舉要言之，應知悉與一切佛法諸功德等。何以故？因菩提心出生一切諸菩薩行，三世如來從菩提心而出生故。是故，善男子！若有發阿耨多羅三藐三菩提心者，則已出生無量功德，普能攝取一切智道。」 tr. “Good man! The mind of awakening accomplishes measureless merits and virtues such as these; to say it in brief, one should know that it is wholly equal to all the merits and virtues of every buddha-dharma. And why? Because the mind of awakening gives birth to every practice of the bodhisattvas, and because the Tathāgatas of the three times are born from the mind of awakening. Therefore, good man! If there be one who brings forth the mind of anuttarā-samyak-saṃbodhi, then he has already brought forth measureless merit and virtue, and is universally able to take in the path of all-knowledge.” 〔T10n0279 0430c21〕
The words 「三世如來從菩提心而出生」 tr. “the Tathāgatas of the three times are born from the mind of awakening” are the very bone of the whole sub-unit; and Chengguan’s 「初心具於諸德，況復初後圓融」 tr. “the first mind is endowed with all the virtues, and how much more when first and last are perfectly fused” 〔T35n1735 0957c23〕 is his gloss upon it.
(iii) The running through of the three kinds of bringing forth of the mind. Chengguan judges the clauses of the two sets to be 「皆通三種發心」 tr. “all of them running through the three kinds of bringing forth of the mind” 〔T35n1735 0957b23〕, and yet also divides where the weight lies according to the force of the language of the two sets:
「又前多明信成就及解行發心，後段多明證位發心故文多云得。又前段明菩提心殊勝功德高齊佛果，後段喻菩提心自在功德廣多無量。」 tr. “Moreover the former mostly sets forth the bringing forth of the mind of the accomplishment of faith and of understanding and practice; the latter passage mostly sets forth the bringing forth of the mind at the station of realization, and therefore the text often says ‘obtains.’ Moreover the former passage sets forth that the surpassing merit and virtue of the mind of awakening stands as high as the fruit of buddhahood, while the latter passage likens the merit and virtue of the mastery of the mind of awakening to what is vast and many and measureless.” 〔T35n1735 0957b26–0957b29〕
The words 「文多云得」 tr. “the text often says ‘obtains’” have their ground in the scripture: the matching clauses of the latter set are mostly of the form 「得菩提心解脫智藥」 tr. “obtains the medicine of the knowledge of liberation that is the mind of awakening” 〔T10n0279 0431a04〕·「得菩提心大龍寶珠」 tr. “obtains the great dragon-jewel pearl that is the mind of awakening” 〔0431b22〕·「得菩提心如意寶珠」 tr. “obtains the wish-fulfilling jewel-pearl that is the mind of awakening” 〔0431b27〕·「得菩提心善調龍法」 tr. “obtains the method of well taming dragons that is the mind of awakening” 〔0432a19〕·「得菩提心安繕那藥」 tr. “obtains the anshanna medicine that is the mind of awakening” 〔0433b21〕, whereas the clauses of the former set say only 「菩提心者」 tr. “the mind of awakening is.”
(iv) Not shared with the two vehicles — where the matching clauses of the latter set come home. In the matchings of the latter set, what is set apart again and again is precisely the two vehicles. What is seen graph for graph: 「終不住於二乘解脫」 tr. “in the end it does not dwell upon the liberation of the two vehicles” 〔T10n0279 0432c27〕·「一切二乘雖百千劫久修道行所不能及」 tr. “all the two vehicles, though they have long cultivated the practice of the path for a hundred thousand kalpas, are not able to come up to him” 〔0433a05〕·「不墮聲聞、辟支佛地，以具廣大悲願力故」 tr. “he does not fall into the ground of the śrāvakas or of the pratyekabuddhas, because he has the power of vast compassion and vows” 〔0433b18〕·「猶勝一切二乘功德」 tr. “it still surpasses the merits and virtues of all the two vehicles” 〔0434b05〕·「一切二乘皆不能持，唯除菩薩廣大因緣堅固善力」 tr. “all the two vehicles are not able to hold it, but only the firm and good power of the vast causes and conditions of a bodhisattva” 〔0434b18〕·「聲聞、緣覺皆不能持，唯除趣向薩婆若者」 tr. “the śrāvakas and pratyekabuddhas are none of them able to hold it, but only one who goes toward sarvajña” 〔0434b25〕. Chengguan sets up one word upon this: 「亦顯不共菩提心故。」 tr. “It also shows that the mind of awakening is not shared in common.” 〔T35n1735 0957c26–0957c27〕
(v) The simile of the prince — the lineage honored and surpassing while the station is not yet in mastery. The seventy-seventh through the seventy-ninth similes of the latter set take the prince three times in a row, and their matching clauses make plain the point at which he ‘is already complete in the marks of awakening’ and yet ‘has not yet gained mastery’:
「善男子！譬如王子，雖於一切臣佐之中未得自在，已具王相，不與一切諸臣佐等，以生處尊勝故。菩薩摩訶薩亦復如是，雖於一切業煩惱中未得自在，然已具足菩提之相，不與一切二乘齊等，以種性第一故。」 tr. “Good man! Suppose a prince: though among all the ministers and aides he has not yet gained mastery, he already has the marks of a king and is not the equal of any of the ministers and aides, because the place of his birth is honored and surpassing. So it is also with the bodhisattva-mahāsattva: though among all the deeds and afflictions he has not yet gained mastery, yet he is already complete in the marks of awakening and is not on a level with any of the two vehicles, because his lineage is first.” 〔T10n0279 0433c24〕
These three similes fall within Chengguan’s matching, 「九「服延齡藥」下十喻攝九地德」 tr. “ninth, beneath ‘takes the medicine of prolonged years,’ ten similes gather the virtue of the ninth ground” 〔T35n1735 0958a11–0958a12〕.
(vi) Diligence in seeking friends as the test of the bringing forth of the mind. In the passage where Maitreya praises Sudhana before the assembly, what is praised lies not in his understanding but in his practice: the scripture sets it down itself, 「經由一百一十善知識已，然後而來至於我所，未曾暫起一念疲懈」 tr. “only after passing through a hundred and ten good friends did he come here to me, and he had never for a moment given rise to a single thought of weariness or slackness” 〔T10n0279 0428c24〕. Chengguan judges upon this: 「謂一時之勤猶未可歎，自始暨末一念無懈故為可稱。」 tr. “That is, diligence at a single time is not yet to be praised, but because from beginning to end there was not one thought of slackness, therefore it is worth praising.” 〔T35n1735 0956c25–0956c26〕 And the scripture displays how rare it is by clauses that rise layer upon layer: 「若有眾生能發阿耨多羅三藐三菩提心，是為希有；若發心已，又能如是精進方便集諸佛法，倍為希有」 tr. “if there be sentient beings able to bring forth the mind of anuttarā-samyak-saṃbodhi, this is rare; and having brought forth the mind, to be able further, in such a way as this, to gather the dharmas of the buddhas with vigor and with means, that is twice as rare” 〔T10n0279 0429a27〕, closing with 「應知展轉倍更難得」 tr. “one should know that this is, step upon step, twice again as hard to come by” 〔0429b08〕.
(vii) The swiftness of one lifetime and the slowness of many kalpas. At the close of the passage of praise, the scripture takes Maitreya’s own 「一生當得」 tr. “in one lifetime he is to attain” as the background and sets the many kalpas of the other bodhisattvas against Sudhana’s one lifetime:
「諸仁者！餘諸菩薩經於無量百千萬億那由他劫，乃能滿足菩薩願行，乃能親近諸佛菩提；此長者子，於一生內，則能淨佛剎，則能化眾生，則能以智慧深入法界」 tr. “Good sirs! The other bodhisattvas must pass through measureless hundreds of thousands of myriads of millions of nayutas of kalpas before they can fulfill the vows and practice of a bodhisattva, before they can draw near to the awakening of the buddhas; this son of the elder, within one lifetime, is able to purify buddha-lands, is able to teach and transform sentient beings, is able to enter deeply into the Dharma realm with wisdom” 〔T10n0279 0429b08〕
This answers to the 「一生當得阿耨多羅三藐三菩提」 tr. “in one lifetime he is to attain anuttarā-samyak-saṃbodhi” with which Sudhana praised Maitreya at the head of his question 〔T10n0279 0428b09〕. Chengguan judges the fifty clauses at the head of Sudhana’s question to be 「皆因圓果滿德」 tr. “all of them the virtue of the fullness of the cause and the completeness of the fruit” 〔T35n1735 0956c16–0956c17〕, which is just this.
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their houses marked)
Chengguan, Huayan jing shu T35n1735 (following the text of the eighty-fascicle Avataṃsaka · principal)
The total and the division: 「文有二百二十一句，皆通三種發心，頓具諸位功德。且分為二：初一百一十八句明菩提心遍該諸地、後「得無畏藥」下一百三句明菩提心頓具諸位功德。」 tr. “The text has two hundred and twenty-one clauses, all of them running through the three kinds of bringing forth of the mind and all at once endowed with the merits and virtues of all the stations. For the present it divides into two: the first hundred and eighteen clauses set forth that the mind of awakening runs through all the grounds; afterward, beneath ‘obtains the medicine of fearlessness,’ a hundred and three clauses set forth that the mind of awakening is all at once endowed with the merits and virtues of all the stations.” 〔T35n1735 0957b23–0957b26〕
The matching of the former set to the twelve abodes (taken over from the teacher Guangtong): 「光統配十二住：初三句即種性住，故云如種如田地，皆是種生之義。」 tr. “Guangtong matches them to the twelve abodes: the first three clauses are the abode of the lineage, and therefore it says, like a seed, like a field and the earth, all of them the sense of the seed and its growing.” 〔T35n1735 0957c04–0957c06〕; and the last passage runs 「十二「淨瑠璃」下十六句明最上菩薩住。」 tr. “Twelfth, beneath ‘pure beryl,’ sixteen clauses set forth the highest bodhisattva abode.” 〔0957c16–0957c17〕
The matching of the latter set into five passages: 「雖通橫竪，且竪分五段：初有七句攝十住德，覺心自性離惡覺等故。」 tr. “Although it runs both crosswise and lengthwise, for the present it is divided lengthwise into five passages: the first has seven clauses gathering the virtue of the ten abodes, because the nature of the awakened mind is apart from evil thought and the rest.” 〔T35n1735 0957c26–0957c28〕; and the one passage of the ten grounds is opened further into ten, its last passage running 「五「金剛非劣惡器」下十七喻攝等覺位功德，以金剛智終成菩提故。」 tr. “Fifth, beneath ‘the vajra is not for a poor or bad vessel,’ seventeen similes gather the merit and virtue of the station of equal awakening, because by vajra knowledge one accomplishes awakening at the last.” 〔0958a13–0958a15〕
The differing words of the Sanskrit witness in three places: 「云毘笈摩者，此云普去。」 tr. “As for what is called pijimo, this means universally removing.” 〔T35n1735 0957c10–0957c11〕; 「言壽行者，梵本云則為磁石，不吸聲聞解脫果故。」 tr. “As for what is called the life-formation, the Sanskrit witness has, ‘is the lodestone, for it does not draw in the fruit of the liberation of the śrāvakas.’” 〔0957c15–0957c16〕; 「梵本云因陀羅網，網取煩惱阿修羅故。婆樓那風，此云迅猛風也。」 tr. “The Sanskrit witness has the net of Indra, because the net takes in the asuras that are the afflictions. The wind of Poluona, this means the swift and fierce wind.” 〔0957c17–0957c19〕
The general committal of the Sanskrit words: 「其間梵語，具如《音義》。」 tr. “As for the Sanskrit words among them, they are set out in full in the Yinyi.” 〔T35n1735 0958a15〕
Chengguan, Yanyi chao T36n1736 (the subcommentary to the Commentary)
The general outline and the particular glossing: 「疏文有二百二十一句，下文分為二：先總科、後別釋。前中總有四意：初明通發三心；二且分為二；三「又前多明」下，依三種發心分之為二；四「又前明菩提心殊勝功德」下，約高廣分，即光統意，故依之釋文。」 tr. “The text of the Commentary has two hundred and twenty-one clauses; the text below is divided into two: first the general outline, then the particular glossing. Within the former there are four intentions in all: first, making clear the bringing forth of the three minds in common; second, dividing it provisionally into two; third, from ‘further, the former mostly makes clear’ onward, dividing it into two according to the three kinds of bringing forth of the mind; fourth, from ‘further, the former makes clear the surpassing merit and virtue of the mind of awakening’ onward, dividing it by height and breadth, which is the intention of Master Guangtong, and therefore the text is glossed in reliance upon it.” 〔T36n1736 0694b10–0694b15〕
The binding of the hundred and three clauses: 「又後一百三句自在德中，若唯配十地，亦可束之：十住為初地，十行為二地，十向為三地，初二三地並為四地，四五為五地，後五依前如次判之。亦順本文，恐繁不配其中行相。」 tr. “Further, within the hundred and three clauses that follow, on the virtue of sovereignty, if they are matched only to the ten grounds, they may also be bound up: the ten abodes make the first ground, the ten practices the second ground, the ten dedications the third ground; the first, second, and third grounds together make the fourth ground; the fourth and fifth make the fifth ground; and the last five are judged in order following the former. This too accords with the text itself; fearing prolixity, the marks of practice within them are not matched.” 〔T36n1736 0694b23–0694b27〕
The supplementary glossing of the Sanskrit words: 「疏中隨難已釋其二，謂毘笈摩、婆樓那，餘未釋者今當具之。」 tr. “Within the Commentary, two of them have already been glossed where the difficulty arose, namely pijimo and poluna; those not yet glossed are now to be given in full.” 〔T36n1736 0694b28–0694b29〕; 「次云樹名珊陀那者，此云和合，或云斷續。謂此藥能令已斷傷者再續和合也。」 tr. “Next, as for what is called the tree named shantuona, this means joining together, or is said to mean cut off and continued. That is, this medicine is able to make what has been cut off and wounded be joined together and continued again.” 〔T36n1736 0694c03–0694c04〕; 「次藥名阿藍婆者，此云藥汁，其藥出香山及雪山中，天生在於石臼之內。或云得喜，謂得此藥生歡喜故。」 tr. “Next, as for the medicine named alanpo, this means the juice of a medicine; this medicine comes from the Fragrant Mountain and from within the Snow Mountains, growing of itself inside a stone mortar. Or it is said to mean obtaining joy, for one who obtains this medicine gives rise to joy.” 〔T36n1736 0694c04–0694c07〕
Fazang, Tanxuan ji T35n1733 (the commentary upon the sixty-fascicle Avataṃsaka)
The total and the division: 「三「何以故」下廣顯發心功德，有二百一十八句：初一百一十五句明菩提心殊勝功德高齊佛果；二「譬如有人得自在藥」下一百三句明菩提心自在功德廣多無量。」 tr. “Third, beneath ‘why is this,’ displaying at length the merit and virtue of the bringing forth of the mind, in two hundred and eighteen clauses: the first hundred and fifteen clauses set forth that the surpassing merit and virtue of the mind of awakening stands as high as the fruit of buddhahood; second, beneath ‘suppose a man obtains the medicine of mastery,’ a hundred and three clauses set forth that the merit and virtue of the mastery of the mind of awakening is vast and many and measureless.” 〔T35n1733 0488a23–0488a27〕
His differing view upon holding to the matching of the twelve abodes: 「前中，依光統師，分配十二住，科為十二段。今謂此中一一各顯菩提心中一種勝德，皆通始終」 tr. “Within the former, following the teacher Guangtong, they are divided and matched to the twelve abodes and outlined as twelve passages. Now I say that here each single one displays one surpassing virtue within the mind of awakening, and that all of them run through beginning and end” 〔T35n1733 0488a27–0488a29〕
The outline in six parts: 「前中有六：初為己眷屬歎善財德，令人倣習；二正為善財歎德令喜；三勸歸文殊、彌勒攝受；四善財自慶，重請彌勒；五彌勒以偈重歎善財；六具歎無盡大菩提心。」 tr. “Within the former there are six: first, for his own retinue, praising the virtue of Sudhana, that people may imitate and practice it; second, directly for Sudhana, praising his virtue so that he may rejoice; third, urging him back to Mañjuśrī, with Maitreya taking him in; fourth, Sudhana rejoicing for himself and requesting Maitreya again; fifth, Maitreya praising Sudhana again in verse; sixth, praising in full the inexhaustible great mind of awakening.” 〔T35n1733 0487b21–0487b24〕
Li Tongxuan, Xin Huayan jing lun T36n1739
Within the window of the table of contents for his Maitreya passage no clause-by-clause gloss upon the simile-language of these two sets is seen, nor is any setting down of the number of clauses seen — the lack is recorded as it stands.
Zhiyan, Souxuan ji T35n1732
The outline text for his Maitreya passage is seen at 〔T35n1732 0103a23–0104c12〕, and it puts forth only the broad outline, without glossing these two sets simile by simile — the lack is recorded as it stands.
Recorded without Adjudication
As for the number of the clauses of the two sets, Chengguan sets down the total as 「二百二十一句」 tr. “two hundred and twenty-one clauses” while dividing it himself into 「一百一十八句」 tr. “a hundred and eighteen clauses” and 「一百三句」 tr. “a hundred and three clauses”; Fazang sets down the total as 「二百一十八句」 tr. “two hundred and eighteen clauses” while dividing it himself into 「一百一十五句」 tr. “a hundred and fifteen clauses” and 「一百三句」 tr. “a hundred and three clauses.” The two houses agree in the number of the latter set and differ in the number of the former set and in the total. In the base text the clauses of the former set beginning with 「菩提心者」 tr. “the mind of awakening is” come to a hundred and eighteen upon a counting graph by graph, and the similes of the latter set come to a hundred and three upon a counting graph by graph. As for the matching of the former set passage by passage, Chengguan follows the twelve abodes of the teacher Guangtong and sets down the name of the abode for each passage, and when the matching is done says himself that for fear of prolixity they are not assigned; Fazang cites the same teacher’s account and says that each single one displays one surpassing virtue and that all of them run through beginning and end. As for the matching of the latter set, Chengguan divides it into five passages and opens the one passage of the ten grounds further into ten; Fazang sets up no separate passages here. Li Tongxuan and Zhiyan put forth no clause-by-clause gloss upon these two sets. In this place the sixty likewise has both sets, the clause form of its former set being 「則為」 tr. “is then,” while the forty is nearly identical to the base text clause for clause and has seven similes in addition at the close. All these divergent interpretations and divergent renderings are the settled accounts of the ancient worthies and the settled texts of the ancient translations, and are recorded as they stand.
VII. Cross-Reading and Lineage
As for the text of this section, the fastenings of the lineage all come back directly from the cross-readings already walked by the ancient worthies, and there is no new apparatus:
- The Yinyi cited by Chengguan: the Shu, the matching of the latter set being completed, commits the Sanskrit words among them all to the Yinyi — 「其間梵語，具如《音義》。」 tr. “As for the Sanskrit words among them, they are set out in full in the Yinyi.” 〔T35n1735 0958a15〕. The witnesses relied upon in this apparatus do not reach its wording graph for graph — the lack is recorded as it stands.
- The teacher Guangtong’s matching to the twelve abodes: Chengguan and Fazang both cite it and take it up differently (see the sixth item); the teacher’s account they cite does not itself stand separately among the witnesses relied upon in this apparatus, and is seen only in the citations of these two commentaries — the lack is recorded as it stands.
- Fazang, Huayan jing zhigui T45n1871: a search of the whole text for 「菩提心者」 tr. “the mind of awakening is” gives no hits at all, and a search for 「彌勒」 tr. “Maitreya” gives one hit that does not bear upon this passage — 〔查無〕 nothing found.
- Zhiyan, Huayan jing kongmu zhang T45n1870: what is seen bearing upon this passage belongs mostly to the recording of the order of the good friends and is not a citation of the sets of similes upon the mind of awakening of this passage — it is not a gloss upon the sense, and does not enter the collation.
- Fazang, Huayan wujiao zhang T45n1866: a search of the whole text for 「菩提心者」 tr. “the mind of awakening is” gives no hits at all — 〔查無〕 nothing found.
- The treatises of the Huayan house: in the two texts Shixuan men T45n1868 and Fajie xuanjing T45n1883, a search for 「菩提心者」 tr. “the mind of awakening is” gives no hits at all in either — 〔查無〕 nothing found.
- The line of consciousness-only: the five texts Cheng weishi lun T31n1585 · She dasheng lun T31n1594 · Yogācārabhūmi T30n1579 · Jieshenmi jing T16n0676 · Shidi jing lun T26n1522 have not been dug into one by one. This section is not the Ten Grounds chapter, and no separate fastening to the line of consciousness-only is set up.
- The Yanyi chao T36n1736: this passage is glossed in the Chao; see section six (0694b10–0694c06: the general outline and particular glossing of the two hundred and twenty-one clauses · the binding of the hundred and three clauses to the ten grounds · the supplementary glossing of the Sanskrit words).
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): the third passage of Maitreya begins 〔T10n0279 0428b06〕 (fascicle seventy-eight) and ends 〔0434c29 前〕. Sudhana’s inquiry 0428b06–0428c16 (the stating of his own bringing forth of the mind 0428b06 · the fifty clauses praising the Kind One 0428b08 · the closing of the question and the asking that it be spoken 0428c12 and thereabouts) · Maitreya’s praise before the assembly 0428c17–0429b14 (the pointing him out to the assembly 0428c17 · the direct praising of his virtue 0428c19 · the twenty-three clauses of rescuing and guarding 0429a03 and thereabouts · the twenty-one clauses of the giving of Dharma 0429a08 · twice again as hard step upon step 0429b01 · one lifetime set against many kalpas 0429b09) · Maitreya speaking to Sudhana 0429b15–0429b19 · the ten clauses of “you have gained a good benefit” 0429b20–0429b24 · the hundred and eighteen clauses of the former set 0429b25–0430c21 · the gathering up of the former set 0430c21–0430c27 · the hundred and three similes of the latter set 0430c27–0434c12 · the gathering up of the latter set 0434c13–0434c17 · the returning to the question and the pointing him into the pavilion 0434c18–0434c21. The whole passage runs to eleven thousand two hundred and twenty-six graphs, with no verse lines.
- The opening clauses of the twelve passages of the former set and the number of clauses actually counted in each (following the outline that Chengguan takes over from the teacher Guangtong · pointed off against the base text graph by graph): the abode of the lineage, the seed 〔0429b25〕 three clauses · the abode of the practice of resolute conviction, pure water 〔0429b28〕 six clauses · the higher abode of supreme joy, the pure eye 〔0429c05〕 sixteen clauses · the higher abode of morality, the great sea 〔0429c20〕 seven clauses · the higher abode of mind, the tamed and wise elephant 〔0429c26〕 ten clauses · the higher abode of wisdom corresponding to the factors of awakening, the king of medicines Well Seen 〔0430a07〕 ten clauses · the higher abode corresponding to the truths, the wish-fulfilling pearl 〔0430a16〕 ten clauses · the higher abode corresponding to the stilling of the turning of dependent origination, the sharp knife 〔0430a26〕 ten clauses · the markless abode with effort, bedding 〔0430b06〕 ten clauses · the markless abode without effort, the life-faculty 〔0430b16〕 ten clauses · the abode of unobstructed discernment, the good lineage 〔0430b25〕 ten clauses · the highest bodhisattva abode, pure beryl 〔0430c06〕 sixteen clauses. Together a hundred and eighteen clauses.
- The opening clauses of the five passages of the latter set and the number of similes actually counted in each (following Chengguan’s outline · pointed off against the base text graph by graph): the virtue of the ten abodes, the medicine of fearlessness 〔0430c27〕 seven similes · the virtue of the ten practices, the Birthless Root 〔0431a21〕 ten similes · the virtue of the ten dedications, Śakra wearing the maṇi crown 〔0431b23〕 nine similes · the virtue of the ten grounds, Pure Light 〔0431c22〕 sixty similes · the merit and virtue of the station of equal awakening, the vajra not for a poor or bad vessel 〔0434a23〕 seventeen similes. Together a hundred and three similes. The tenfold division of the sixty similes of the virtue of the ten grounds: the first ground, Pure Light 〔0431c22〕 four similes · the second ground, the King of Mastery 〔0432a07〕 three similes · the third ground, the method of well taming dragons 〔0432a18〕 four similes · the fourth ground, Mount Sumeru 〔0432b02〕 four similes · the fifth ground, the coconut tree 〔0432b19〕 four similes · the sixth ground, the single lamp entering the dark room 〔0432c04〕 six similes · the seventh ground, the kalaviṅka 〔0432c27〕 five similes · the eighth ground, as when a man learns archery 〔0433a18〕 fourteen similes · the ninth ground, taking the medicine of prolonged years 〔0433c03〕 ten similes · the tenth ground, there is a medicine held by a spell 〔0434a02〕 six similes.
- Buddhabhadra T278 (the Jin rendering, the principal witness collated against): the corresponding passage begins 〔T09n0278 0775b12〕 (fascicle fifty-nine) and ends before 〔0780b10〕. The words of praise and address 0775b12–0775b19 · the former set beginning 0775b19 (「菩提心者」 tr. “the mind of awakening is” counted graph for graph at a hundred and eighteen) · the latter set beginning 0776c27 (「譬如」 tr. “suppose” counted at a hundred and one · 「亦復如是」 tr. “so it is also” at ninety-nine · 「亦爾」 tr. “so too” at one) · the returning to the question and the pointing him into the pavilion 0780b06–0780b09. The sixty’s passage of the ten places of birth 0782c17 · the simile of the kinsfolk 0782c27 corresponds to a later passage of the base text around 〔T10n0279 0438b05〕, and is not entered into this section’s collation.
- Prajñā T293 (the Zhenyuan forty-fascicle witness collated against): the corresponding passage begins 〔T10n0293 0824c26〕 (fascicle thirty-five) and ends 〔0831b25〕 (fascicle thirty-seven). The words of praise and address 0824c26–0825a07 · the former set beginning 0825a07 · the latter set running to 0831b07 · the gathering up 0831b07–0831b13 · the returning to the question and the pointing him into the pavilion 0831b21–0831b25. The whole passage runs to eleven thousand two hundred and fifty-three graphs. It is nearly identical to the base text clause for clause, and at the close has in addition the seven similes of the wheel-jewel, the bow and arrow, the utpala flower, the ship, the rain-water, the saindhava salt, and cow’s milk.
- Chengguan, Huayan jing shu T35n1735: the direct gloss upon this passage begins 0956c12 · the outline of the inquiring 0956c12–0956c17 · the outline of the praising and the bestowal of the Dharma 0956c17–0956c26 · the outline of the praising of the mind of awakening 0957b16–0957b21 · the setting down of the numbers of clauses of the two sets 0957b21–0957b29 · the two readings, crosswise and lengthwise 0957c01–0957c04 · the matching of Guangtong’s twelve abodes 0957c04–0957c17 · “for fear of prolixity they are not assigned” and the drawing in of the crosswise and lengthwise 0957c19–0957c22 · the conclusion of the former set 0957c22–0957c23 · the matching of the latter set into five passages 0957c23–0958a13 · the seventeen similes of equal awakening 0958a13–0958a15 · the concluding gloss upon what belongs to it 0958a15–0958a17 · the beginning of the outline of the direct bestowal of the Dharma realm 0958a17 (running on into the next sub-unit).
- Fazang, Tanxuan ji T35n1733: the outline in six parts of the conferring of his own Dharma realm 0487b19–0487b24 · the outline in four parts of the praising at length of the inexhaustible virtue of the mind of awakening 0488a21–0488a27 · his taking up of the matching of Guangtong’s twelve abodes 0488a27–0488a29.
- Li Tongxuan, Lun T36n1739: within the window of the table of contents for the Maitreya passage no clause-by-clause gloss upon these two sets is seen — 〔查無〕 nothing found.
- Zhiyan, Souxuan ji T35n1732: the outline text for the Maitreya passage 0103a23–0104c12, without glossing these two sets simile by simile — 〔查無〕 nothing found.
- Variant readings: within the range of T279 covered by this unit, 〔0428b06〕–〔0434c28〕, the Taishō base text carries 59 collation notes (two further Taishō notes, the one-hundred-and-fifty-six-graph note at 0431007 (printed with the range mark 〔善男…減〕) and the starred note at 0432004 (仗＝伏【聖乙】＊), stand in the apparatus without a range anchor in the body; verification stops at their main position and they are not listed), recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0428b13〕則已遊戲一切……切佛菩提（凡141字）【大】｜無此字【聖乙】 · 〔0428b26〕則已能於一切……切智位。（凡234字）【大】｜無此字【聖乙】 · 〔0428c04〕往【大】｜生【宮】 · 〔0428c11〕大聖！菩薩云……負自身，（凡64字）【大】｜無此字【聖乙】 · 〔0429a11〕為嬰煩惱重病……一切智城（凡165字）【大】｜無此字【聖乙】 · 〔0429a14〕諭【大】｜喻【宋】【元】【明】【宮】 · 〔0429a23〕恒勤積集助道……未曾違逆（凡64字）【大】｜無此字【聖乙】 · 〔0429a29〕又能如是求菩……倍更難得（凡132字）【大】｜無此字【聖乙】 · 〔0429b22〕汝身是善器，……共所攝受（凡45字）【大】｜無此字【聖乙】 · 〔0429c02〕菩提心者，猶……所依處故（凡208字）【大】｜無此字【聖乙】 · 〔0429c17〕菩提心者，猶……得自在故（凡48字）【大】｜無此字【聖乙】 · 〔0429c24〕菩提心者，猶……一切法故（凡96字）【大】｜無此字【聖乙】 · 〔0429c27〕戾【大】｜㑦【宋】【元】【明】【宮】 · 〔0430a03〕菩提心者，猶……最為尊故（凡114字）【大】｜無此字【聖乙】 · 〔0430a24〕菩提心者，猶……煩惱首故（凡48字）【大】｜無此字【聖乙】 · 〔0430b14〕菩提心者，猶……大悲身故（凡48字）【大】｜無此字【聖乙】 · 〔0430b16〕任【大】｜住【宮】 · 〔0430b21〕病【大】｜疾【聖】 · 〔0430b22〕消【大】｜銷【宮】【聖】 · 〔0430b28〕菩提心者，如……阿脩羅故（凡321字）【大】｜無此字【聖乙】 · 〔0431a08〕善男子！譬如……煩惱病。（凡137字）【大】｜無此字【聖乙】 · 〔0431a24〕善男子！譬如……無忘失。（凡92字）【大】｜無此字【聖乙】 · 〔0431b05〕善男子！如海……惱垢濁。（凡189字）【大】｜無此字【聖乙】 · 〔0431b14〕瓔珞【大】｜纓絡【聖】 · 〔0431b15〕彩【大】｜采【宋】【元】【明】 · 〔0431b23〕善男子！譬如……三界眾生（凡44字）【大】｜無此字【聖乙】 · 〔0431c22〕善男子！譬如……知暗冥。（凡84字）【大】｜無此字【聖乙】 · 〔0431c27〕採【大】｜采【宋】【元】【明】 · 〔0431c28〕船【大】｜舡【宮】 · 〔0432a07〕善男子！如有……皆不能及（凡80字）【大】｜無此字【聖乙】 · 〔0432a14〕善男子！譬如……得自在。（凡100字）【大】｜無此字【聖乙】 · 〔0432a21〕降【大】｜除【聖乙】 · 〔0432a23〕仗【大】｜伏【聖乙】 · 〔0432a28〕善男子！如白……智慧清涼（凡64字）【大】｜無此字【聖乙】 · 〔0432b06〕薝【大】｜瞻【明】【聖】 · 〔0432b10〕善男子！譬如……所生之處（凡64字）【大】｜無此字【聖乙】 · 〔0432b23〕善男子！如有……變其心。（凡76字）【大】｜無此字【聖乙】 · 〔0432c07〕善男子！譬如……不能及。（凡124字）【大】｜無此字【聖乙】 · 〔0432c18〕善男子！譬如……乘解脫。（凡154字）【大】｜無此字【聖乙】 · 〔0433a06〕善男子！如有……德莊嚴。（凡366字）【大】｜無此字【聖乙】 · 〔0433a15〕技【大】｜伎【聖】 · 〔0433b05〕磁【大】｜慈【宮】（＊同校並繫〔0433b08〕之磁字） · 〔0433b05〕善男子！如好……願力故。（凡232字）【大】｜無此字【聖乙】 · 〔0433c03〕善男子！譬如……佛功德。（凡176字）【大】｜無此字【聖乙】 · 〔0433c16〕善男子！譬如……得除滅。（凡336字）【大】｜無此字【聖乙】 · 〔0434a16〕善男子！譬如……善根處生（凡66字）【大】｜無此字【聖乙】 · 〔0434a23〕善男子！譬如……乘功德。（凡185字）【大】｜無此字【聖乙】 · 〔0434b08〕小【大】｜少【宋】【元】【明】 · 〔0434b08〕善男子！如小……所能得。（凡66字）【大】｜無此字【聖乙】 · 〔0434b14〕善男子！譬如……於三界。（凡285字）【大】｜無此字【聖乙】 · 〔0434c05〕善男子！譬如……不能持。（凡134字）【大】｜無此字【聖乙】 · 〔0434c11〕集【大】｜習【宋】【元】【明】【宮】 · 〔0434c22〕大方廣佛華嚴經卷第七十八（凡12字）【大】｜無此字【聖乙】 · 〔0434c25〕第【大】｜無此字【聖】 · 〔0434c25〕大方廣佛華嚴經卷第七十九（凡12字）【大】｜大方廣佛華嚴……卷七十九（凡22字）【聖乙】 · 〔0434c27〕三藏【大】｜三藏沙門【宋】【元】【明】／三藏法師【宮】 · 〔0434c27〕奉制【大】｜無此字【宋】【元】【明】【宮】 · 〔0434c27〕于闐國三藏實叉難陀奉制譯（凡12字）【大】｜無此字【聖】【聖乙】 · 〔0434c28〕入法界品第三十九之二十（凡11字）【大】｜無此字【聖乙】。本單元 T279 範圍〔0428b06〕–〔0434c29〕內大正校記 59 條，逐條照錄不判（另 0431007 百五十六字注（原印標〔善男…減〕）與 0432004 星記（仗＝伏【聖乙】＊）於校注區存目而正文無範圍錨，所驗止於主位置，不列）（底本【大】｜他本異讀；多本異讀以／分列）：〔0428b13〕則已遊戲一切……切佛菩提（凡141字）【大】｜無此字【聖乙】 · 〔0428b26〕則已能於一切……切智位。（凡234字）【大】｜無此字【聖乙】 · 〔0428c04〕往【大】｜生【宮】 · 〔0428c11〕大聖！菩薩云……負自身，（凡64字）【大】｜無此字【聖乙】 · 〔0429a11〕為嬰煩惱重病……一切智城（凡165字）【大】｜無此字【聖乙】 · 〔0429a14〕諭【大】｜喻【宋】【元】【明】【宮】 · 〔0429a23〕恒勤積集助道……未曾違逆（凡64字）【大】｜無此字【聖乙】 · 〔0429a29〕又能如是求菩……倍更難得（凡132字）【大】｜無此字【聖乙】 · 〔0429b22〕汝身是善器，……共所攝受（凡45字）【大】｜無此字【聖乙】 · 〔0429c02〕菩提心者，猶……所依處故（凡208字）【大】｜無此字【聖乙】 · 〔0429c17〕菩提心者，猶……得自在故（凡48字）【大】｜無此字【聖乙】 · 〔0429c24〕菩提心者，猶……一切法故（凡96字）【大】｜無此字【聖乙】 · 〔0429c27〕戾【大】｜㑦【宋】【元】【明】【宮】 · 〔0430a03〕菩提心者，猶……最為尊故（凡114字）【大】｜無此字【聖乙】 · 〔0430a24〕菩提心者，猶……煩惱首故（凡48字）【大】｜無此字【聖乙】 · 〔0430b14〕菩提心者，猶……大悲身故（凡48字）【大】｜無此字【聖乙】 · 〔0430b16〕任【大】｜住【宮】 · 〔0430b21〕病【大】｜疾【聖】 · 〔0430b22〕消【大】｜銷【宮】【聖】 · 〔0430b28〕菩提心者，如……阿脩羅故（凡321字）【大】｜無此字【聖乙】 · 〔0431a08〕善男子！譬……煩惱病。（凡137字）【大】｜無此字【聖乙】 · 〔0431a24〕善男子！譬……無忘失。（凡92字）【大】｜無此字【聖乙】 · 〔0431b05〕善男子！如……惱垢濁。（凡189字）【大】｜無此字【聖乙】 · 〔0431b14〕瓔珞【大】｜纓絡【聖】 · 〔0431b15〕彩【大】｜采【宋】【元】【明】 · 〔0431b23〕善男子！譬如……三界眾生（凡44字）【大】｜無此字【聖乙】 · 〔0431c22〕善男子！譬……知暗冥。（凡84字）【大】｜無此字【聖乙】 · 〔0431c27〕採【大】｜采【宋】【元】【明】 · 〔0431c28〕船【大】｜舡【宮】 · 〔0432a07〕善男子！如有……皆不能及（凡80字）【大】｜無此字【聖乙】 · 〔0432a14〕善男子！譬……得自在。（凡100字）【大】｜無此字【聖乙】 · 〔0432a21〕降【大】｜除【聖乙】 · 〔0432a23〕仗【大】｜伏【聖乙】 · 〔0432a28〕善男子！如白……智慧清涼（凡64字）【大】｜無此字【聖乙】 · 〔0432b06〕薝【大】｜瞻【明】【聖】 · 〔0432b10〕善男子！譬如……所生之處（凡64字）【大】｜無此字【聖乙】 · 〔0432b23〕善男子！如……變其心。（凡76字）【大】｜無此字【聖乙】 · 〔0432c07〕善男子！譬……不能及。（凡124字）【大】｜無此字【聖乙】 · 〔0432c18〕善男子！譬……乘解脫。（凡154字）【大】｜無此字【聖乙】 · 〔0433a06〕善男子！如……德莊嚴。（凡366字）【大】｜無此字【聖乙】 · 〔0433a15〕技【大】｜伎【聖】 · 〔0433b05〕善男子！如……願力故。（凡232字）【大】｜無此字【聖乙】 · 〔0433b05〕磁【大】｜慈【宮】（＊同校並繫〔0433b08〕之磁字） · 〔0433c03〕善男子！譬……佛功德。（凡176字）【大】｜無此字【聖乙】 · 〔0433c16〕善男子！譬……得除滅。（凡336字）【大】｜無此字【聖乙】 · 〔0434a16〕善男子！譬如……善根處生（凡66字）【大】｜無此字【聖乙】 · 〔0434a23〕善男子！譬……乘功德。（凡185字）【大】｜無此字【聖乙】 · 〔0434b08〕善男子！如……所能得。（凡66字）【大】｜無此字【聖乙】 · 〔0434b08〕小【大】｜少【宋】【元】【明】 · 〔0434b14〕善男子！譬……於三界。（凡285字）【大】｜無此字【聖乙】 · 〔0434c05〕善男子！譬……不能持。（凡134字）【大】｜無此字【聖乙】 · 〔0434c11〕集【大】｜習【宋】【元】【明】【宮】 · 〔0434c22〕大方廣佛華嚴經卷第七十八（凡12字）【大】｜無此字【聖乙】 · 〔0434c25〕大方廣佛華嚴經卷第七十九【大】｜（大方廣佛華嚴經入法界品第三十九之二十，卷七十九）二十二字【聖乙】 · 〔0434c25〕第【大】｜無此字【聖】 · 〔0434c27〕于闐國三藏實叉難陀奉制譯（凡12字）【大】｜無此字【聖】【聖乙】 · 〔0434c27〕三藏【大】｜三藏沙門【宋】【元】【明】／三藏法師【宮】 · 〔0434c27〕奉制【大】｜無此字【宋】【元】【明】【宮】 · 〔0434c28〕入法界品第三十九之二十（凡11字）【大】｜無此字【聖乙】.
- A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0433a28〕貓貍【CB】【麗-CB】｜猫狸【大】.
- A further note upon the variant readings: one CBETA emendation (not counted among the Taishō collation notes listed above): at 〔0433a28〕 the CBETA text (with the Koryŏ edition) reads 「貓貍」 tr. “wild cat” where the Taishō reads 「猫狸」 tr. “wild cat” — the base text keeps the Taishō reading, and the emendation is recorded alongside. The interlinear notes have already been stripped and recorded at the layer of the source text.
- Entries not found: in the four texts Huayan jing zhigui T45n1871 · Huayan wujiao zhang T45n1866 · Shixuan men T45n1868 · Fajie xuanjing T45n1883, a search for 「菩提心者」 tr. “the mind of awakening is” gives no hits at all in any of them; the Yanyi chao T36n1736 glosses it, see section six.